{"docstore/data": {"74756fa4-6ebf-41c4-b0a4-659ef95f3e1d": {"__data__": {"id_": "74756fa4-6ebf-41c4-b0a4-659ef95f3e1d", "embedding": null, "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10272", "node_type": "4", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "659c4c9a5aa5e9c143fb6c3bee491f7473f75861a5c477729eb50622b12a14a7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "60206060-6124-419c-b796-6dee12ff8738", "node_type": "1", "metadata": {}, "hash": "a0de3912abc0c600147fa2510722a0507379a19c3117ef0a76f39b9d31b8aeb0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 603-611\n\nBook Review\n\nThe Library of Arabic Literature has added another key title to its catalogue with the publication of \nKal\u012blah and Dimnah,1 edited by Michael \nFishbein and translated jointly by Fishbein \nand James Montgomery.2\n\nThere are three main parts of the \nvolume that should be discussed. The first \nis an introduction by Fishbein (roughly \ntwenty-five pages, including his \u201cNote \non the Text\u201d), in which he provides a \nconcise overview of the biography of Ibn \nal-Muqaffa\u02bf (d. ca. 139/757), the journey \nof Kal\u012bla and Dimna as a world-literary \nphenomenon, and noteworthy features \nof the Arabic text as it is given in the \nmanuscript that represents the basis \nfor this edition. Second, there is the \n\n1.  The spelling Kal\u012blah and Dimnah follows the Library of Congress style for the romanization of Arabic. \nThroughout this review, in cases where the title of the work is used in a general sense\u2014rather than in reference \nto this edition/translation\u2014it is written according to the IJMES style: Kal\u012bla and Dimna.\n\n2.  For the purposes of this review, I will assume that almost everything apart from the translation\u2014for \nexample, the introduction\u2014is to be credited to Fishbein alone.\n\nedition itself, which has been carried out \ncompetently and with an honest, realistic \nperspective on the complicated nature of \nthe codicology and textual history of the \nArabic Kal\u012bla and Dimna\u2014the result being a \nversion of the text that meets the standard \nfor general-purpose use and citation. Third, \nthere is the translation by Fishbein and \nMontgomery, which should immediately \nbecome the English translation of choice \nfor this work, supplanting the fine but \ndated rendition by Wyndham Knatchbull \n(1819). Taken as a whole, this publication \nof Kal\u012bla and Dimna provides something \nclose to \u201cone-stop shopping.\u201d The book \ncould be handed to students with little \nprior contextualization; they could use the \nintroduction to gain a general idea of Kal\u012bla \n\nIbn al-Muqaffa\u02bf, \u02bfAbd All\u0101h R\u016bzbih b. D\u0101d\u016bya. Kal\u012blah and \nDimnah: Fables of Virtue and Vice. Edited by Michael Fishbein; \ntranslated by Michael Fishbein and James E. Montgomery. The \nLibrary of Arabic Literature (New York: New York University \n\nPress, 2022). ISBN 9781479806539. xxxix + 430 pp. $30 cloth.\n\nTheodore S. Beers \nFreie Universit\u00e4t Berlin\n\n(theodore.beers@fu-berlin.de)\n\n\u00a9 2022 Theodore S. Beers. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n604  \u2022  Theodore Beers Ibn al-Muqaffa\u02bf\u2019s Kal\u012blah and Dimnah  \u2022  605\n\nand Dimna, after which they would have an \nArabic text with facing English translation \nthat facilitates different modes of reading \n(including for language learning).3\n\nWhat follows is commentary on, and \noccasional criticism of, various aspects \no f  t h i s  e d i t i o n / t r a n s l a t i o n .  I t  b e a r s \nemphasizing that the critical notes below \ngenerally relate to complexities and \nproblems of the Kal\u012bla and Dimna tradition \nitself and are not meant to detract from this \nvolume\u2019s overwhelmingly positive qualities.", "start_char_idx": 47, "end_char_idx": 3434, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "60206060-6124-419c-b796-6dee12ff8738": {"__data__": {"id_": "60206060-6124-419c-b796-6dee12ff8738", "embedding": null, "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10272", "node_type": "4", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "659c4c9a5aa5e9c143fb6c3bee491f7473f75861a5c477729eb50622b12a14a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "74756fa4-6ebf-41c4-b0a4-659ef95f3e1d", "node_type": "1", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "45376740b5f06f740d9654268487abfc4cdb1938c1413735426133a71565b23e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0e4d7d91-4a14-4a9b-ab59-bf8cd47b8561", "node_type": "1", "metadata": {}, "hash": "facf71557b4e49d3869b1d254640c2e4f24927cfafb81a3c511559885db430ee", "class_name": "RelatedNodeInfo"}}, "text": "Fishbein\u2019s introduction\n\nT h e  f i r s t  f e w  p a g e s  o f  F i s h b e i n \u2019 s \ni n t r o d u c t i o n  a r e  d e v o t e d  t o  a  b r i e f \ndiscussion of the life and times of Ibn \nal-Muqaffa\u02bf, including an explanation of \nhow Kal\u012bla and Dimna fits into his oeuvre \n(much of which has not survived). The goal \nis not, of course, to add anything to the \nscholarly literature on Ibn al-Muqaffa\u02bf, but \nrather to give a basic overview. Fishbein \ns u c c e e d s  a t  t h i s ,  a n d  h e  c i t e s  a  f e w \nauthoritative works of scholarship\u2014e.g., \nIstv\u00e1n Krist\u00f3-Nagy\u2019s La pens\u00e9e d\u2019Ibn \na l - M u q a f f a \u02bf  ( 2 0 1 3 ) \u2014 w i t h  w h i c h  a n \ninterested reader could dig deeper.\n\nOne point in this passage that could \nperhaps be expanded upon occurs during \nFishbein\u2019s comparison of Kal\u012bla and Dimna \nto another work of political and ethical \ninstruction by Ibn al-Muqaffa\u02bf, al-Adab \nal-kab\u012br. In drawing a link between the  \ntwo books, Fishbein observes, \u201cAlthough \nthe stories of Kal\u012blah and Dimnah are, on \n\n3.  Kal\u012bla and Dimna has long (if not always) been used as an educational text. As Ahmed El Shamsy has shown, \nthe B\u016bl\u0101q press in Cairo, in its first couple decades of operation, was largely not focused on printing classical \nArabic works. The exceptions that were made tended to be for books that were \u201cbasic teaching texts,\u201d especially \non grammar. There was, however, an 1836 printing of Kal\u012bla and Dimna. This is probably an indication of its \nperceived educational value. See El Shamsy, Rediscovering the Islamic Classics (Princeton: Princeton University \nPress, 2020), 67\u201371. It would be only fitting for students of Arabic in our time to continue the tradition of relying \non Kal\u012bla and Dimna; a side-by-side edition/translation will make this easier than ever.\n\nthe surface, entertaining narratives, their \nunderlying purpose \u2026 is didactic\u201d (p. xiv). \nIt would be worth adding that the logic \nof Kal\u012bla and Dimna, whereby serious \nmessages are encoded in tales that are \namusing to read, is an early manifestation \nof an idea that would become central to \nArabic adab literature: the mixture of \nal-jidd wa-l-hazl, seriousness and jest. \nRather than viewing the entertaining \naspects of Kal\u012bla and Dimna as surface-\nlevel features that mask the true purpose \nof the book, one could treat the two sides \nas more complementary. Ibn al-Muqaffa\u02bf \nsays as much in his preface (as translated \nby Fishbein and Montgomery): \u201cBecause \nsuch a book combined entertainment \nwith wisdom, the wise would study it for \nits wisdom, and the simple for its value as \nentertainment; young pupils and others \nwould be delighted to read it and it would \nbe easy for them to memorize. When the \nyoung person reached maturity and grew \nin knowledge, he would ponder what he \nhad memorized\u2014as it had been recorded \nand inscribed in his heart without his \nknowing its true nature\u2014and would come \nto realize that he had acquired a great \ntreasure\u201d (p. 23). There is no question \nthat Fishbein and Montgomery are well \nacquainted with this dynamic, but it might \nhelp readers of the introduction to clarify \nthe interplay of seriousness and jest in \nKal\u012bla and Dimna, which is part of situating \nthe work in the early history of Arabic \nadab.", "start_char_idx": 3436, "end_char_idx": 6690, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0e4d7d91-4a14-4a9b-ab59-bf8cd47b8561": {"__data__": {"id_": "0e4d7d91-4a14-4a9b-ab59-bf8cd47b8561", "embedding": null, "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10272", "node_type": "4", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "659c4c9a5aa5e9c143fb6c3bee491f7473f75861a5c477729eb50622b12a14a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "60206060-6124-419c-b796-6dee12ff8738", "node_type": "1", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "8cbfdd6b840ac2d57d20c18f637387fca3b093d7293da00b6536cecdfa023e80", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d4189008-8e9b-4b56-aa23-5b497c1d041a", "node_type": "1", "metadata": {}, "hash": "5f3a0d55d885f98c4ce3cc227ce204b70e26d5c249d48c9631fb2e6cde424fb8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIbn al-Muqaffa\u02bf\u2019s Kal\u012blah and Dimnah  \u2022  605\n\nThe next section of the introduction \ntraces the development of Kal\u012bla and \nDimna from its origins in the Sanskrit \nPa\u00f1catantra, to the Sasanian-era translation \nand expansion in Middle Persian, to \nthe landmark Arabic translation by Ibn \nal-Muqaffa\u02bf, and beyond. This is a story that \nhas been told numerous times, and one will \nfind no surprises in the overview given by \nFishbein. There are, however, a few points \nthat call for further comment.\n\nFirst, with regard to the older of the \ntwo Syriac versions of Kal\u012bla and Dimna\u2014\nthe one translated from Middle Persian\u2014\nit is worth noting that, although the \noriginal (and unique) extant manuscript \ndisappeared in Paris around the turn of \nthe twentieth century, four copies of it had \nbeen made for the use of scholars in the \n1870s and \u201980s, and those have survived.4 \nSo it is still possible to study the older \nSyriac Kal\u012bla and Dimna in manuscript \n(with certain caveats).\n\nSecond, after listing the main early \ntranslations based on the Arabic of Ibn \nal-Muqaffa\u02bf\u2014into Persian, Syriac (again), \nOld Castilian, Hebrew, and Middle Greek\u2014\nF i s h b e i n  c o m m e n t s ,  \u201c E a c h  o f  t h e s e \ntranslations was made independently from \ndifferent forms of the text\u201d (p. xvii). This \nraises a difficult question. What exactly \nwould it mean for each translation to \nrelate to a \u201cdifferent form\u201d of Kal\u012bla and \nDimna? It is true that, if one looks at \ntranslations from the Arabic into various \nother languages in the medieval period, \none will sometimes notice significant \ndifferences that suggest there was no \n\n4.  See the section by Jan J. van Ginkel in Beatrice Gruendler et al., \u201cAn Interim Report on the Editorial and \nAnalytical Work of the AnonymClassic Project,\u201d medieval worlds 11 (2020): 241\u201379. It is also worth noting that \nthe text of the older Syriac Kal\u012bla and Dimna was edited on the basis of the nineteenth-century copies, not the \noriginal manuscript.\n\n5.  Of course, it is often the case with Arabic texts from the early Islamic period that they have survived \n\nsingle \u201coriginal.\u201d The influential Persian \ntranslation (ca. 540/1146) by Ab\u016b al-Ma\u02bf\u0101l\u012b \nNa\u1e63r All\u0101h Munsh\u012b, for example, follows \na chapter order unlike what is typically \nfound in Arabic manuscripts\u2014and also \nunlike the chapter order used in many \nother translations, e.g., into Old Castilian \n(1251 CE). We should pay attention to such \nindications of the divergent evolution \nof the underlying Arabic text. But it is \nby no means easy to draw definitive \ngeneral conclusions, and there is a risk \nof overstatement in the claim that each \ntranslator was working with a substantially \ndifferent version of the book (depending \non one\u2019s definition of \u201cdifferent\u201d).\n\nThird, in a potential case of under-\nstatement, Fishbein observes, \u201cOf the many \nsurviving manuscripts of the Arabic Kal\u012blah \nand Dimnah, most are relatively late in \ndate.\u201d In fact, as Fishbein specifies in the \nnext paragraph, the earliest extant copy is \ndated 618/1221\u2014nearly five centuries after \nthe career of Ibn al-Muqaffa\u02bf. And we have \nonly a handful of manuscripts from the \nseventh/thirteenth and eighth/fourteenth \ncenturies. It is important, particularly for \nthe benefit of non-specialist readers, to \nstress just how troublesome the codicology \nof this text really is.5\n\nFourth, Fishbein mentions that medieval \nadab works that contain quotes from Kal\u012bla \nand Dimna, such as the \u02bfUy\u016bn al-akhb\u0101r \nof Ibn Qutayba (d.", "start_char_idx": 6694, "end_char_idx": 10209, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d4189008-8e9b-4b56-aa23-5b497c1d041a": {"__data__": {"id_": "d4189008-8e9b-4b56-aa23-5b497c1d041a", "embedding": null, "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10272", "node_type": "4", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "659c4c9a5aa5e9c143fb6c3bee491f7473f75861a5c477729eb50622b12a14a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0e4d7d91-4a14-4a9b-ab59-bf8cd47b8561", "node_type": "1", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "12759685dacfee6b89fc53e5dd32950ee75c6cc6aafd00a4ddab01df7fef229d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5cb6d2ec-be81-47d0-8911-2a976ee61a40", "node_type": "1", "metadata": {}, "hash": "dbe080ea9b8371bda3d591857767c7486d75bec0246a71174220260b69d92de2", "class_name": "RelatedNodeInfo"}}, "text": "276/889), offer further \nevidence that the Arabic Kal\u012bla and Dimna \n\u201chad ceased to have a single authoritative \ntext\u201d from an early period. This is true to \na meaningful extent. Johannes Stephan \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n606  \u2022  Theodore Beers Ibn al-Muqaffa\u02bf\u2019s Kal\u012blah and Dimnah  \u2022  607\n\nof the AnonymClassic project has carried \nout important research on the \u201cindirect \ntransmission\u201d of textual material from \nKal\u012bla and Dimna in anthologies and other \nsources.6 Again, however, we should take \ncare when making broad statements. If \nearly adab works quote from Kal\u012bla and \nDimna in ways that reveal variations in the \ntext\u2014and they do\u2014then how remarkable is \nthat? Where do we draw the line between \n\u201cnormal variation\u201d to be expected in the \ntransmission and reception of a text, and \na more fundamental differentiation? Also, \nhow can we correct for problems in the \ncodicology of adab anthologies themselves, \nwhere surviving manuscripts are often \nfairly late? These are complicated issues \nthat demand circumspection. It should be \nacknowledged, however, that Fishbein\u2019s \noverall point is not wrong: the contents of \nthe Arabic Kal\u012bla and Dimna must already \nhave varied significantly by the time of Ibn \nal-Nad\u012bm (d. ca. 385/995), who mentions \nhaving seen versions of the book in which \nmultiple chapters are either added or left \nout.7\n\nThe next few sections of the intro-\nduction, which address the evolution \nof Kal\u012bla and Dimna starting from the \nPa\u00f1catantra, are nicely written. I do not \nbelieve that I have seen a clearer or more \nconcise explanation of how the text grew \ninto the form(s) in which it is found in \n\nin much later copies (if at all). What makes Kal\u012bla and Dimna unusually challenging is a combination of factors: \nthe popularity and influential status of the work; the apparent freedom felt by copyists to make changes, both \nlarge and small; and, yes, the several-century gap between the initial authorship of the text and the production \nof the oldest extant manuscripts.\n\n6.  For an introduction to this topic, see the section by Johannes Stephan in Gruendler et al., \u201cAn Interim \nReport.\u201d\n\n7.  See Dagmar Riedel, \u201cKalila wa Demna i. Redactions and circulation,\u201d Encyclopaedia Iranica Online, https://\ndx.doi.org/10.1163/2330-4804_EIRO_COM_10658.\n\n8.  Rushain Abbasi, \u201cIslam and the Invention of Religion: A Study of Medieval Muslim Discourses on D\u012bn,\u201d \nStudia Islamica 116 (2021): 1\u2013106.\n\nArabic. Again, this is based on existing \ns c h o l a r s h i p \u2014 F i s h b e i n  c i t e s  F r a n k l i n \nEdgerton and Carl Brockelmann, among \not hers \u2014 but  it  is  an ad ept  s y nt hesis. \nWhen he comes to the question of the \nprefatory chapter to Kal\u012bla and Dimna \nin which the Iranian physician Burz\u016bya \ngives his (purported) autobiography, \nFishbein notes that scholars have debated \nwhether its origins lie in the Middle \nP e r s i a n  t r a n s l a t i o n ,  o r  w h e t h e r  I b n \nal-Muqaffa\u02bf authored the chapter himself. \nFishbein more or less accepts the view \nof Theodor N\u00f6ldeke that some version of \nthis chapter was probably found in the \nMiddle Persian\u2014though it is still possible \nthat Ibn al-Muqaffa\u02bf made additions and \nchanges to it.", "start_char_idx": 10210, "end_char_idx": 13408, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5cb6d2ec-be81-47d0-8911-2a976ee61a40": {"__data__": {"id_": "5cb6d2ec-be81-47d0-8911-2a976ee61a40", "embedding": null, "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10272", "node_type": "4", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "659c4c9a5aa5e9c143fb6c3bee491f7473f75861a5c477729eb50622b12a14a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d4189008-8e9b-4b56-aa23-5b497c1d041a", "node_type": "1", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "970c04292af36af122a2aa5102d5e4847de1fc28a4f6173660389b7fb43fc531", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d888c836-e674-4812-9bb7-62519b3354b8", "node_type": "1", "metadata": {}, "hash": "fad00d1c9a955c4a6bb58c9099835f5ddfdb92d19cb4e09b6020e70f3890b6f0", "class_name": "RelatedNodeInfo"}}, "text": "It would be worth adding \nh e r e  t h a t  B u r z \u016b y a \u2019 s  a u t o b i o g r a p h y \ncontinues to attract scholarly attention \nas a commentary on general ideas about \nreligion written in (or translated into) \nArabic in the early Islamic period. One \nrecent study, which probably appeared \njust too late to be included in Fishbein\u2019s \nbibliography, is by Rushain Abbasi.8\n\nPerhaps the most important part of \nFishbein\u2019s introduction\u2014and definitely the \nmost original\u2014is the discussion of what \nhe terms \u201cIslamic elements\u201d that have \nbeen woven into the text of Kal\u012bla and \nDimna in the (ca. ninth/fifteenth-century) \nmanuscript that serves as the basis for \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIbn al-Muqaffa\u02bf\u2019s Kal\u012blah and Dimnah  \u2022  607\n\nthis edition. Fishbein shows how the book \nis given a subtly different flavor through \nthe insertion of references to All\u0101h ta\u02bf\u0101l\u0101 \nor All\u0101h sub\u1e25\u0101nahu wa-ta\u02bf\u0101l\u0101; the use of \nphrases like in sh\u0101\u02be All\u0101h in dialogue; and \nreferences to, e.g., relying on the help of \nGod to navigate a difficult situation. In \none touching example, a pair of doves \nare discussing a plan to save extra grain \nfor the upcoming dry season, and one of \nthem says, \u201cWhat a good idea! That\u2019s what \nwe\u2019ll do, in sh\u0101\u02be All\u0101h ta\u02bf\u0101l\u0101\u201d (pp. 342\u201343). \nThese religious flourishes are not found \nin the earliest extant manuscripts of the \nArabic Kal\u012bla and Dimna, such as the one \nused for the edition of \u02bfAbd al-Wahh\u0101b \n\u02bfAzz\u0101m.9 As Fishbein notes, there are other \nversions of Kal\u012bla and Dimna that are set in \na still more explicitly Islamic context, with \nquotes from Qur\u02beanic verses and a\u1e25\u0101d\u012bth. \nWe could point to, for example, the sixth/\ntwelfth-century Persian translation by \nNa\u1e63r All\u0101h Munsh\u012b. What is striking about \nthe base manuscript of this edition is that \nit presents the \u201coriginal\u201d Arabic Kal\u012bla \nand Dimna, in a gently changed form that \nshows how the stories might be read in a \nmature Islamicate milieu. This section of \nthe introduction represents new research \nand could be expanded into a journal \narticle.\n\nMap of Kal\u012bla and Dimna versions\n\nBetween the introduction and the \n\u201cNote on the Text\u201d that follows it, Fishbein \nh a s  i n s e r t e d  a  m a p  t i t l e d  \u201c P r i n c i p a l \nT r a n s l a t i o n s  o f  t h e  A r a b i c  K a l \u012b l a h \nwa-Dimnah.\u201d This will probably be useful \nto many readers as a visual aid, but, upon \nexamining it in detail, I was puzzled by a \n\n9.  \u02bfAbd All\u0101h b. al-Muqaffa\u02bf, Kit\u0101b Kal\u012bla wa-Dimna, ed. \u02bfAbd al-Wahh\u0101b \u02bfAzz\u0101m (Cairo: Maktabat al-Ma\u02bf\u0101rif, \n1941).\n\nfew aspects. In general, it can be difficult \nto use a map to show a combination of \ngeographical breadth and change over \ntime. The versions of Kal\u012bla and Dimna that \nare plotted here stretch from Toledo to \nAgra geographically, and from the fourth/\ntenth to the tenth/sixteenth century \nchronologically. The languages included \nare Persian (several times), Greek (twice), \nSpanish, Hebrew, Latin, and Ottoman \nTurkish. Some of the versions are not, in \nfact, direct translations from the Arabic\u2014\nso the content of the map goes beyond \nwhat may be suggested by its title.", "start_char_idx": 13409, "end_char_idx": 16513, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d888c836-e674-4812-9bb7-62519b3354b8": {"__data__": {"id_": "d888c836-e674-4812-9bb7-62519b3354b8", "embedding": null, "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10272", "node_type": "4", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "659c4c9a5aa5e9c143fb6c3bee491f7473f75861a5c477729eb50622b12a14a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5cb6d2ec-be81-47d0-8911-2a976ee61a40", "node_type": "1", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "1f79fac6f14cc0f641b418e29606195f3dba0dfbcb01c8daef80b20a6e6c67c6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c1944300-c9e1-4e1d-a82a-a9f8a51fe746", "node_type": "1", "metadata": {}, "hash": "e5b39534e15e6a5b28982ccf523cac5bc5795af6345732771d9e02a2992197b7", "class_name": "RelatedNodeInfo"}}, "text": "For \nexample, the Persian version that is plotted \nat Konya and dated ca. 641\u201362/1244\u201363 \nrefers to a versification by the poet Q\u0101ni\u02bf\u012b \n\u1e6c\u016bs\u012b, made on the basis of the prose \ntext of Na\u1e63r All\u0101h Munsh\u012b. The Ottoman \nTurkish version placed on the map\u2014i.e., \nthe H\u00fcm\u0101y\u016bn-n\u0101me of \u02bfAl\u012b V\u0101si\u02bf \u00c7elebi \n(d. 959/1543\u201344)\u2014is based on the Anv\u0101r-i \nsuhayl\u012b, a Persian rewriting by \u1e24usayn \nV\u0101\u02bfi\u1e93 K\u0101shif\u012b (d. 910/1504\u20135). One could \nalso ask why later Arabic renditions of \nKal\u012bla and Dimna have not been included. \nIf Persian versifications are fair game\u2014\nthe map has two\u2014then why not add the \nwell-known Arabic versification by Ibn \nal-Habb\u0101riyya (d. ca. 509/1115)?\n\nIt may be that the primary purpose \nof such a map is to impress upon the \nreader that there are many translations \nand adaptations of Kal\u012bla and Dimna, \nin various languages, produced across \nmuch of the oikoum\u00e9n\u0113 over a period of \nseveral centuries. Insofar as that is the \ncase, this map is a clear success. If, on the \nother hand, there were a goal of plotting \nthe descendants of the Arabic Kal\u012bla and \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n608  \u2022  Theodore Beers Ibn al-Muqaffa\u02bf\u2019s Kal\u012blah and Dimnah  \u2022  609\n\nDimna in a relatively comprehensive and \nfastidiously accurate manner, then various \nquestions could be raised.\n\nNotes on the text\n\nIn the last introductory section before \nthe text itself, Fishbein explains the process \nunderlying the edition and translation. He \nnotes that it would hardly be sensible to \nattempt a composite critical edition based \non a group of manuscripts. The variation \namong extant copies is too great, too \nfundamental\u2014not to mention their general \nlateness. We will never have an Urtext of the \nArabic Kal\u012bla and Dimna. A more difficult \nquestion is how to choose a manuscript, or \na small group of manuscripts, for an edition, \nafter acknowledging that there is no ideal \noption. Both Louis Cheikho (1905) and \n\u02bfAbd al-Wahh\u0101b \u02bfAzz\u0101m (1941) prioritized \nusing the oldest copies that were available \nto them\u2014even if this led to a greater need \nfor emendation owing to lacunae and other \nproblems with the text.\n\nF i s h b e i n  h a s  c h o s e n  a  d i f f e r e n t \napproach. For one thing, it seems that he \nwas (understandably) disinclined to retread \nthe paths of earlier editors. Rather than \ngoing back to, e.g., the 618/1221 Ayasofya \nmanuscript used by \u02bfAzz\u0101m, Fishbein \nselected a copy that is somewhat later; is \nalmost complete (with only minor lacunae \nat the beginning and end); and was written \ncleanly by a scribe who seems to have had \na reasonably good command of classical \nArabic. The manuscript in question is Or. \n4044 at the British Library. It is worth \nlooking at the catalogue entry for this \nmanuscript, by Charles Rieu.10 Fishbein has \nnot cited it directly, though he does include \n\n10.  See Charles Rieu, Supplement to the Catalogue of the Arabic Manuscripts in the British Museum (London: \nBritish Museum, 1894), 731\u201332, no. 1156.\n\nRieu\u2019s Supplement in the bibliography.  \nAs it turns out, this is a codex that contains \ntwo texts. It has Kal\u012bla and Dimna at fols. \n1\u2013135 and, at fols.", "start_char_idx": 16514, "end_char_idx": 19621, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c1944300-c9e1-4e1d-a82a-a9f8a51fe746": {"__data__": {"id_": "c1944300-c9e1-4e1d-a82a-a9f8a51fe746", "embedding": null, "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10272", "node_type": "4", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "659c4c9a5aa5e9c143fb6c3bee491f7473f75861a5c477729eb50622b12a14a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d888c836-e674-4812-9bb7-62519b3354b8", "node_type": "1", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "c28e953112a2db271ed6ebea6bcf5ec2f9a4629451032a229aac90770a7c5a5a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6913ff5d-d91c-4a20-a807-7c1a213ef26c", "node_type": "1", "metadata": {}, "hash": "079840e6096f3807cf4ef90491d151541df917b9558fa1e9b08e8f1946ed9d92", "class_name": "RelatedNodeInfo"}}, "text": "1\u2013135 and, at fols. 136\u2013207, the Sulw\u0101n \nal-mu\u1e6d\u0101\u02bf f\u012b \u02bfudw\u0101n al-atb\u0101\u02bf of Ibn \u1e92afar \nal-\u1e62iqill\u012b (d. ca. 565/1170)\u2014a \u201cmirror for \nprinces\u201d work that brings together various \nanecdotes, wisdom sayings, and more. (The \nSulw\u0101n pairs nicely with Kal\u012bla and Dimna; \nit would also be a good match for al-Adab \nal-kab\u012br.) It is not clear whether the copies \nof these books were produced in the same \ncontext, or how they came to be bound \ntogether. Judging from high-resolution \nimages, however, the grain of the paper, \nthe handwriting, and the art style appear \nquite similar. Both texts feature a number \nof illustrations, though they are found \nmore frequently in Kal\u012bla and Dimna than \nin the Sulw\u0101n. It may have been on the \nbasis of the paintings that Rieu placed this \nmanuscript approximately in the tenth/\nfifteenth century, despite the lack of a \ndated colophon. In any case, for Fishbein\u2019s \npurposes, this represents a good, middle-\nof-the-road copy of Kal\u012bla and Dimna. It is \nneither early nor very late; it was evidently \nproduced with care; and it has not been \nused for previous editions. Philologically \ninclined readers may wish that more space \nhad been given to the description of the \nmanuscript. (The presence of the Sulw\u0101n \nal-mu\u1e6d\u0101\u02bf, for example, is not mentioned.) \nBut it is possible that, in keeping with \nthe conventions of the Library of Arabic \nLiterature series, technical discussion has \nbeen limited to meet the needs of a diverse \nreadership.\n\nGiven that Or. 4044 is defective in \ncertain passages, and that there is always \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIbn al-Muqaffa\u02bf\u2019s Kal\u012blah and Dimnah  \u2022  609\n\na need to consult multiple copies at points \nwhere the text is unclear, Fishbein has \nmade reference to a few other manuscripts \nof Kal\u012bla and Dimna, as well as to earlier \neditions by \u02bfAzz\u0101m, Cheikho, and others. \nHe follows a hierarchy whereby Or. 4044 \nis  t he bas e m anus cript ; t hen, where \nnecessary, he has drawn from two other \ncopies;11 and, when all else fails, he cites \nfurther manuscripts and editions. Readings \nfrom any source apart from Or. 4044 are \nindicated in footnotes. This framework \nseems reasonable and should be simple \nenough for the reader to understand.\n\nFishbein also discusses his strategy with \nregard to normalizing the Arabic text. He \nclaims not to have forced everything to \nagree with (what we think of as) standard \northography and classical Arabic grammar. \nNor, by any stretch of the imagination, has \nhe produced a diplomatic edition. Fishbein \nrefers to the approach that he has taken \nas a compromise. Dots are often missing \nfrom letters in the manuscript; they are \nalways included in the edited text. Various \nforms of hamza are written here according \nto the modern convention, though they \nare rarely marked at all in the manuscript. \nAccording to Fishbein, in contrast to such \nmatters of orthographic consistency, \nany normalization that has syntactic \nimplications is footnoted. (We will return \nto this question shortly.)\n\nFinally, there is a brief note on the \nEnglish translation, emphasizing that \nFishbein and Montgomery have aimed \n\n11.  The two secondary manuscripts are Or. 8751 (dated 799/1397) at the British Library and MS 3655 at \nthe Royal Library of Morocco (in Rabat), which is thought to have been produced in the seventh/thirteenth \ncentury. The date of Or. 8751 is given by Fishbein as 799/1396, based on a description of the manuscript by \nFran\u00e7ois de Blois.", "start_char_idx": 19602, "end_char_idx": 23061, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6913ff5d-d91c-4a20-a807-7c1a213ef26c": {"__data__": {"id_": "6913ff5d-d91c-4a20-a807-7c1a213ef26c", "embedding": null, "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10272", "node_type": "4", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "659c4c9a5aa5e9c143fb6c3bee491f7473f75861a5c477729eb50622b12a14a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c1944300-c9e1-4e1d-a82a-a9f8a51fe746", "node_type": "1", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "1b9cc7242b359a93f2f3f5a24cbff636782482338b101dcb5e8f9bc5ca867560", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "503148e2-fc8b-4fb5-8a74-4f6f32ffca8e", "node_type": "1", "metadata": {}, "hash": "3bb726f14e1416175d7d93de1d2a7429b60bed9483174558d15467e0b86c609f", "class_name": "RelatedNodeInfo"}}, "text": "As it turns out, de Blois gives the full colophon date as 1 Jum\u0101d\u0101 al-\u016al\u0101 799 and then equates \nit to January 1396. This is probably a typographical error. The year 799 AH started in October 1396 CE, but most \nof it (including Jum\u0101d\u0101 al-\u016al\u0101) fell in 1397. See de Blois, Burz\u014dy\u2019s Voyage to India and the Origin of the Book of \n\u201cKal\u012blah wa Dimnah\u201d (London: Royal Asiatic Society, 1990), 66\u201367.\n\nat a \u201cnatural style.\u201d This is true, and \nperfectly acceptable. The translation will \nbe discussed below.\n\nEdition\n\nThere is no way to review the entirety \nof an edition of a text as substantial as \nKal\u012bla and Dimna. The best that one can do \nis to compare select passages to the base \nmanuscript in order to gauge whether \nthe work has been done with attention \nto detail and in accordance with the \ncriteria laid out in the introduction. The \nshort answer, for this edition, is that it \nlooks good. The text is clean and matches \nwhat is found in Or. 4044, allowing for the \naforementioned normalization and setting \naside cases where recourse has been made \nto another manuscript or edition.\n\nIt may be useful to go through one \npassage and list the changes that are \nvisible from the manuscript to the edited \ntext. For this I have chosen \u201cThe Ascetic \nand the Guest,\u201d a short chapter that falls \nnear the end of the book. (In fact, it is the \nlast chapter in Or. 4044, though it is not so \nin all manuscripts.)\n\nThe first difference that I noticed, \non fol. 134v (p. 396 in the edition), is a \ncorrection of the verb yata\u02bfadd\u0101 (ending \nin alif) to yata\u02bfadd\u00e1 (with an alif maq\u1e63\u016bra). \nThis is simply orthographic and, per the \nstandard outlined by Fishbein, need not \nbe noted. Next, on the same folio/page, \nthe phrase fa-ya\u1e63\u012br \u1e25ayr\u0101nan (or \u1e25ayr\u0101n\u0101; \nthe tanw\u012bn al-fat\u1e25a is not marked) has \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n610  \u2022  Theodore Beers Ibn al-Muqaffa\u02bf\u2019s Kal\u012blah and Dimnah  \u2022  611\n\nbeen corrected to fa-ya\u1e63\u012br \u1e25ayr\u0101n, since \n\u1e25ayr\u0101n is diptote. Here I might have \nexpected a footnote, but none is given. \nNext, the verb da\u02bf\u00e1 is corrected to da\u02bf\u0101. \nNext (and still on fol. 134v, p. 396), the \nshort vowels are marked for the word \n\u1e6durfa in the manuscript, but omitted in \nthe edition. This raises a question of the \nappropriateness of removing detail that is \ngiven in the manuscript, which might be \nseen as more objectionable than adding \ndetail that is lacking, such as dots on \nletters. Next, an unclear word is replaced \nwith qilla from another manuscript. This is \nproperly footnoted.\n\nNext, on fol. 135r (still p. 396 in the \nedition), what appears to be the word \nta\u02bfl\u012bm has been read instead as ta\u02bfallum, in \na context in which the latter makes more \nsense. A footnote is provided. Next, on the \nsame folio (but now on p. 398),12 the phrase \nfa-\u1e63\u0101ra \u1e25ayr\u0101n mutaraddid is corrected \nto fa-\u1e63\u0101ra \u1e25ayr\u0101n mutaraddidan, since \nmutaraddid is not diptote. Again, there is \nno note. Next, the word l\u0101 is read as all\u0101 \n(i.e., the contraction of an l\u0101), as found in \nthe editions of Cheikho and \u02bfAzz\u0101m.", "start_char_idx": 23062, "end_char_idx": 26065, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "503148e2-fc8b-4fb5-8a74-4f6f32ffca8e": {"__data__": {"id_": "503148e2-fc8b-4fb5-8a74-4f6f32ffca8e", "embedding": null, "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10272", "node_type": "4", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "659c4c9a5aa5e9c143fb6c3bee491f7473f75861a5c477729eb50622b12a14a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6913ff5d-d91c-4a20-a807-7c1a213ef26c", "node_type": "1", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "312780522b8ca9ca50fd9ba7f5ee91919ccff0838f5352a07e58081a38a8b250", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0d1c2ef4-8b71-4030-a234-1ddca4e7cafb", "node_type": "1", "metadata": {}, "hash": "5aadf0d422d79354028a3e749126c1f3a43cfbfe9060c2916f765ae2b7defca7", "class_name": "RelatedNodeInfo"}}, "text": "This \nmay be a case of overcorrection, but it \nis footnoted. Next, tadb\u012br is corrected to \ntadb\u012bran in an adverbial context, without \na note. Next, the words il\u0101 ba\u02bf\u1e0d are added, \nwith reference to multiple other editions, \nto complete a \u201cmin ba\u02bf\u1e0d\u2026\u201d construction.\n\nNext, on fol. 135v (still p. 398 in the \nedition), the word f\u012b is added for clarity, \nbased on another manuscript. Finally, \nthe phrase ta\u1e0dy\u012b\u02bf li-l-\u1e25azm is inserted, on \nthe same basis. And the chapter comes to  \na close.\n\n12.  We have \u201cskipped\u201d here from p. 396 to 398 because this is a side-by-side edition/translation, with Arabic \ntext on even pages and English on odd pages. The numbering runs continuously, so that, for example, the Arabic \non p. 396 corresponds to the translation on p. 397.\n\nHopefully the example of this short \nsection is sufficient to give a sense of \nFishbein\u2019s editorial practices. There is \nsome normalization, though only to a \nmodest degree (by the standards of Arabic \nliterature scholarship). Where a sentence \nmight be unclear, Fishbein occasionally \nmakes a small change or adds a word \nor two, drawing on his other sources. \nThe edition is overall close to its base \nmanuscript. Again, I have not scoured the \nwhole text, and it may be that a detail-\noriented reader will find the odd nit to \npick.\n\nPDF of the edition\n\nIn accordance with its normal policy, \nthe Library of Arabic Literature has made \nthe edited text of Kal\u012blah and Dimnah \nfreely available in digital form. This is \ncommendable. I do think it is worth \nnoting, however, that the PDF file that \nt h e y  h a v e  p u b l i s h e d  i s  u n u s a b l e  f o r \nsearching in the text. It contains textual \ndata that does not correspond to the words \non the page. I assume that this is related \nto some technical limitations in their \ntypesetting process. It would be much \nbetter if, in the future, the publisher found \na way of providing the Arabic text of their \neditions in a format suitable for searching \nand computational analysis. In the era of  \ndigital humanities, that would be an even \ngreater gift to the field.\n\nTranslation\n\nO f  t h e  m a j o r  c o m p o n e n t s  o f  t h i s \nvolume, the English translation is the one \nabout which\u2014in a positive sense\u2014I have", "start_char_idx": 26066, "end_char_idx": 28311, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0d1c2ef4-8b71-4030-a234-1ddca4e7cafb": {"__data__": {"id_": "0d1c2ef4-8b71-4030-a234-1ddca4e7cafb", "embedding": null, "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10272", "node_type": "4", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "659c4c9a5aa5e9c143fb6c3bee491f7473f75861a5c477729eb50622b12a14a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "503148e2-fc8b-4fb5-8a74-4f6f32ffca8e", "node_type": "1", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "18b973d43761df9d016ac66e618d4d0261f78d4eab0f48977c7602f7c2b15b82", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c511cb45-cd63-4220-926e-492be12022c8", "node_type": "1", "metadata": {}, "hash": "45c5cfe80d9d4a8787e64fe30e4e600f1b46dec55764bdf02a079e2754111ddd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIbn al-Muqaffa\u02bf\u2019s Kal\u012blah and Dimnah  \u2022  611\n\nthe least to say. Fishbein and Montgomery \nhave translated Kal\u012bla and Dimna just as is \nindicated in the introduction. The prose is \nclear and not too formal. The Arabic text is \nrepresented faithfully enough, but not in \na way that hampers the readability of the \ntranslation. After all, the Arabic is always \non the facing page, and every paragraph \nis numbered, so that there can be no \ndoubt as to the concordance on the level \nof a sentence. The standard that should \nbe met, from my perspective, is that a \nstudent of Arabic language and literature \nshould be able to use the translation for \nhelp in parsing a difficult passage in the \noriginal. As far as I have seen, Fishbein \nand Montgomery\u2019s rendering of Kal\u012bla \nand Dimna would certainly allow for this. \nIt will also be an easy and enjoyable read \nfor those who are interested only in the \nEnglish.\n\nConcluding thoughts\n\nT h i s  v o l u m e  d o e s  i n c l u d e  s o m e \nback matter. First, there are occasional \nnotes for the translation\u2014sixty-six in \ntotal, across the entire book. These are \nmostly intended for clarification based \non subtleties in the meaning of Arabic \n\n13.  Two of the noteworthy and fairly new articles that are included are Christine van Ruymbeke, \u201cKal\u012bla and \nDimna as a Case-Study: Ibn al-Muqaffa\u02bf\u2019s and Nasrullah Munsh\u012b\u2019s Translations,\u201d in The Routledge Handbook \nof Arabic Translation, ed. Sameh Hanna, Hanem El-Farahaty, and Abdel-Wahab Khalifa, 253\u201369 (New York: \nRoutledge, 2020); and Matthew L. Keegan, \u201c\u2018Elsewhere Lies Its Meaning\u2019: The Vagaries of Kal\u012bla and Dimna\u2019s \nReception,\u201d Poetica 52 (2021): 13\u201340.\n\n14.  Complementary to this edition is the work of the AnonymClassic project at the Freie Universit\u00e4t Berlin, \nwhich has sought to build a large corpus of manuscripts of Kal\u012bla and Dimna and to develop a digital platform \nthat facilitates juxtaposing their contents. This effort represents another response to the impossibility of a \nsingle solution, i.e., by offering a multitude of partial solutions.\n\nphrases, or to comment on points that are \nunclear in the manuscript. Second, there is \na short glossary of names and terms. Third, \nFishbein and Montgomery have provided \na  b i b l i o g r a p h y ,  w h i c h  i s  o f  m o d e s t \nlength but helpful. Fourth, and perhaps \nmore importantly, there is a passage on \n\u201cfurther reading,\u201d which calls attention \nto scholarship (some of it quite recent) \non different aspects of Kal\u012bla and Dimna.13 \nFifth, and finally, we are given an index of \nproper nouns.\n\nAs was stated at the outset, this edition/\ntranslation, along with its introduction and \nother resources, will give many readers \neverything that they need to study Kal\u012bla \nand Dimna. One last question to address \nis whether Fishbein\u2019s edition can replace \nother published versions of the text, such \nas that of \u02bfAzz\u0101m. The answer, realistically, \nis \u201cprobably not.\u201d Given the foundational \nproblems with the textual history of the \nArabic Kal\u012bla and Dimna, those who wish \nto engage in close reading will continue \nto need to consider a range of versions, \nin both print and manuscript. Thanks to \nFishbein, we now have another high-\nquality published option, but\u2014as he has \nfreely acknowledged\u2014there is no universal \nsolution.14", "start_char_idx": 28316, "end_char_idx": 31643, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c511cb45-cd63-4220-926e-492be12022c8": {"__data__": {"id_": "c511cb45-cd63-4220-926e-492be12022c8", "embedding": null, "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10273", "node_type": "4", "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "hash": "c72a5806a7c32a6df5b5b3574168d10cf5a8802ef4bd642a3ab86eb1bbaaf067", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0d1c2ef4-8b71-4030-a234-1ddca4e7cafb", "node_type": "1", "metadata": {"identifier": "alusur-10272", "author": "Beers, Theodore S.", "title": "Review of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah", "date": "2022-12-01", "file": "alusur-10272.pdf"}, "hash": "1e73d62b97fa46a0a5cf50d8b8d790ee6a79c06502ade55c162b3d296da38c6f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "71866a32-6de3-4813-a631-054ef0bba192", "node_type": "1", "metadata": {}, "hash": "a068fc2d5e9ca191243291092a0c32a94931ba625089f0d21e32a73d33e289d0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 612-616\n\nBook Review\n\nTh i s  c o l l e c t i o n  o f  t w e n t y - n i n e essays, in English and French, with an extended introduction by the \neditors, emerged from an interdisciplinary \nsymposium in London sponsored by the \nUniversity of North Carolina at Chapel Hill \n(May 23\u201324, 2014). It is a handsome and \nwell executed book. It includes an Aghlabid \ntimeline, three color maps, a full set of \nillustrations, a thorough bibliography, and \na good index. Edited volumes are often \nhastily assembled; the editors are to be \ncommended for their due diligence. They \nhave brought together an impressive set of \nsubmissions, by established scholars (from \nboth the Anglophone and Francophone \nworlds) as well as younger colleagues. \n\nT h e  v o l u m e  o p e n s ,  i n  c o m p e l l i n g \nfashion, with a photo of Mohamed Talbi \nseated alongside Sihem Lamine of CMES/\nHarvard University, a close collaborator \nwith the volume\u2019s editors and the author \nof one of the essays. One understands that \n\nTalbi, the most important modern scholar \nof Aghlabid history bar none, and a prolific \nwriter on Maghribi history more generally, \nknew  of t he book and  w as  s lat ed  to \ncontribute a foreword. Talbi died on May 1, \n2017, sadly before the book\u2019s appearance. \nHis splendid L\u2019\u00e9mirat aghlabide (Tunis: \nMaisonneuve, 1966), despite some aging, \ndeserves a careful reading. A touchstone \nfor the present volume, it is cited by a \nnumber of the contributors.\n\nOne might quibble with the subtitle; as \nmuch as many of the book\u2019s essays address \nthe material legacy of the Aghlabids, a \nnear equal number deal with the dynasty\u2019s \npolitical and cultural history. The volume \nopens with chapters on Aghlabid politics \nand power. Hugh Kennedy and Mounira \nChapoutot-Remadi cover much the same \nground: the rise of the Aghlabid polity in the \ncontext of early Abbasid imperial history, \nwith detailed comments on conditions in \npre-Aghlabid Ifr\u012bqiya. As with, say, the \n\nThe Aghlabids and Their Neighbors: Art and Material Culture in Ninth-\nCentury North Africa. Edited by Glaire D. Anderson, Corisande Fenwick, \nand Mariam Rosser-Owen, with Sihem Lamine. Handbook of Oriental \nStudies, 122 (Leiden; Boston: Brill, 2017). ISBN 978900435566-8. xxxviii + \n\n688 pp. $218/\u20ac189 cloth and e-book.\n\nMatthew S. Gordon \nMiami University\n\n(gordonms@miamioh.edu)\n\n\u00a9 2022 Matthew S. Gordon. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n613  \u2022  Matthew S. Gordon\n\nTulunids of Egypt, the threads connecting \nAghlabid Ifr\u012bqiya to the Iraqi imperial \ncenter were acknowledged on both sides \nbut subject to considerable pressure. The \ndifference is that the Tulunids, for reasons \nof relative proximity but also the policies \npursued by their pater familias, A\u1e25mad b. \n\u1e6c\u016bl\u016bn, did not experience the same level of \nautonomy as their Ifr\u012bqiyan counterparts. \nThe much-lamented Michael Bonner was \nto have published a comparative study of \nthe two dynasties; the lacuna waits to be \nfilled.", "start_char_idx": 47, "end_char_idx": 3377, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "71866a32-6de3-4813-a631-054ef0bba192": {"__data__": {"id_": "71866a32-6de3-4813-a631-054ef0bba192", "embedding": null, "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10273", "node_type": "4", "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "hash": "c72a5806a7c32a6df5b5b3574168d10cf5a8802ef4bd642a3ab86eb1bbaaf067", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c511cb45-cd63-4220-926e-492be12022c8", "node_type": "1", "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "hash": "717276f67bf3ee252396254936912c3af09e66617b2237983ab06cd30e38721d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e100b5a8-d1b9-4545-99af-2559bcae664f", "node_type": "1", "metadata": {}, "hash": "f1cc7e4e3ee5312ca702aa4e144bbc5bd23ea1a7c05907eea59f43c63caef462", "class_name": "RelatedNodeInfo"}}, "text": "Kennedy\u2019s chapter, more narrative in \nstyle, closes with passing comparative \ncomments on the demise of the Abbasid \nand Soviet empires. One would have \npreferred consideration of the increasingly \ndire conditions of the Abbasid polity that \nallowed the Aghlabids to flourish (a topic \nKennedy has addressed more successfully \nelsewhere). This would entail addressing \nthe mix of, on the one hand, Aghlabid \nsymbolic deference to the Iraqi center and, \non the other, the emirate\u2019s near complete \ns o v e r e i g n t y  a n d  d e c i s i o n - m a k i n g . \nC h a p o u t o t - R e m a d i  d e l v e s  i n  g r e a t e r \ndepth into what are mostly later Maghribi \nsources. Her chapter is comparatively \nricher as a result, if slightly disjointed in its \nconclusion. To her credit she devotes full \ncomments to the part played by enslaved \np e r s o n s  a n d  f r e e d m e n  i n  A g h l a b i d \nreligious, military, and political affairs. \nShe does not address directly, however, \nt h e  q u e s t i o n  o f  e q u a t i n g  w a l \u0101 \u02be  w i t h \nenslavement; she speaks throughout of \neach mawl\u0101 (pl. maw\u0101l\u012b) as an enslaved or \nfreed person when, in all likelihood, one is \ndealing with a spectrum of legal and social \norigins. Talbi, in his \u00c9mirat, is clear as to \nthe extent to which slavery played a part \nin Aghlabid social, cultural, and economic \n\nlife (one need only consult his Index). If \none were to organize a companion to the \ncurrent volume, a chapter on precisely \nthis topic would be in order. The volume\u2019s \nIndex lists only one reference to slavery \n(p. 556) when, according to my count, the \nfollowing pages ought to be cited as well: \n45, 53, 59, 64\u201366, 69\u201375, and 572.\n\nA not ew ort hy  c ont ribut ion of t he \n(present) volume is Annliese Nef\u2019s chapter \non the Aghlabids\u2019 \u201cSicilian Policy.\u201d The \nchapter is, it seems, a condensed version of \nher arguments on the same topic in French. \nHer work, always stimulating, not simply \non Aghlabid matters but more generally on \nthe shaping of early medieval Islamicate \nand Mediterranean society and politics, \ndeserves to be widely read. This chapter \nconcerns the long Aghlabid campaign in \nSicily. It was, she argues, firstly, less an \nexpression of careful Aghlabid policy than \nthe playing out of new regional ambitions \non the part of the emirate; and, secondly, \na campaign that laid the groundwork for \nthe appearance of the Fatimid state in the \nfourth/tenth century. The Aghlabids acted \non the potential\u2014commercial, diplomatic, \nmilitary\u2014of the central Maghrib; the \nFatimids, having muscled in, took even \nfuller advantage. \n\nA further lesson, for the Fatimids and \nmodern historians alike, involved the \nchallenge of urban elites. This is the topic \nof Caroline Goodson\u2019s valuable chapter \non Kairouan and its uneasy relationship \nwith the Aghlabid center. Goodson sees \nKairouan as not an Aghlabid capital but, \nas local mercantile and Sunni judicial \n\u201c a l t e r n a t i v e  t o p o g r a p h i e s  o f  p o w e r \u201d \n(p. 101) rose within the city, an abiding \nchallenge to Aghlabid authority. The sense \nis that the emirs, starting with Ibr\u0101h\u012bm \nb. al-Aghlab, anticipated the challenge", "start_char_idx": 3379, "end_char_idx": 6555, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e100b5a8-d1b9-4545-99af-2559bcae664f": {"__data__": {"id_": "e100b5a8-d1b9-4545-99af-2559bcae664f", "embedding": null, "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10273", "node_type": "4", "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "hash": "c72a5806a7c32a6df5b5b3574168d10cf5a8802ef4bd642a3ab86eb1bbaaf067", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "71866a32-6de3-4813-a631-054ef0bba192", "node_type": "1", "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "hash": "621abe3c222ef2ec15a0895016f2d2d8009ba56ab952a833883c6269d25a6956", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "809c2316-c808-4c5e-bdde-e066f2b55118", "node_type": "1", "metadata": {}, "hash": "027b10e39f4603d7b076e40af320da83f12077c9d9ccdc57415b446e0483efd3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Aghlabids and Their Neighbors  \u2022  614\n\nb y  r a m p i n g  u p  i n v e s t m e n t  i n  u r b a n \ndevelopment outside the city proper. \nLater sources know this first of two major \nadministrative and military centers as \nal-\u02bfAbb\u0101siyya (the second being Raqq\u0101da). \nAl-\u02bfAbb\u0101siyya is, in turn, the subject of \nAbdelhamid Fenina\u2019s close study of the \nmany extant early Abbasid-style coins \nminted in Ifr\u012bqiya from the late 760s on. \nHis argument, \u201cattractive\u201d in the view of \nthe editors (p. 18), is that the numerous \nnumismatic references that predate the \nrise of the Aghlabid state indicate the \npresence of an active center (qa\u1e63r) prior to \nthe decision by Ibn al-Aghlab to transform \nthe site with the introduction of a new \nmosque, fortress, and land-grants. He \ndid so on the model of Abbasid Samarra, \nanother of the close similarities between \nthe Tulunid and Aghlabid polities. Close \nnumismatic research informs Mohamed \nGhodhbane\u2019s chapter as well; his approach, \nmore technical than Fenina\u2019s, concerns \nthe stylistic history of Aghlabid coin \nproduction. Part One closes with Dwight \nReynolds\u2019s very reasonable assessment of \nthe single account, in Ibn \u02bfAbd Rabbih\u2019s \nfourth/tenth-century Kit\u0101b al-\u02bfIqd, of the \nbrief and troubled sojourn of Ziry\u0101b, the \nrenowned singer and teacher, at the court \nof the Aghlabid ruler Ziy\u0101dat All\u0101h I (r. \n817\u2013838). \n\nTwo full sections follow on the material \nlegacy of the Aghlabids: the subtitle\u2019s \npromise is more than fulfilled in these \nthirteen chapters, each of which is fully \nillustrated. A shared strength of the \nsubmissions is their interdisciplinary \na p p r o a c h .  T h e  e x t e n t  o f  A g h l a b i d \ninvestment in monument building, the \ngeneral topic of Part Two, is well-known; \nthe great mosque of Kairouan and the \nZayt\u016bna in Tunis come readily to mind. \n\nThe two structures are the subject here \nof, respectively, four chapters (Mahfoudh, \nBloom, Picotin and D\u00e9l\u00e9ry, and Hamdi) and \ntwo (Daoulatli and Lamine). But, as is made \nclear by Lotfi Abdeljaouad\u2019s study of the \nnumerous surviving Aghlabid inscriptions \n(on a series of structures small and large) \nand Ahmed El Bahi\u2019s chapter on the history \nof the North African rib\u0101\u1e6d, Aghlabid \ninvestment extended well beyond what \nare today the most visible of the dynasty\u2019s \npublic structures. \n\nPart Three turns to ceramics. Five \nchapters, reflecting the extensive work \ncarried out over decades at Raqq\u0101da, \nP a l e r m o ,  t h e  w i d e r  M a g h r i b ,  a n d \nal-Andalus, share a concern not only \nwith the spread of shapes and techniques \nbut with the potters themselves, whose \nmobility likely serves to explain the \nspread (or lack thereof in the case of \nthe western Maghrib and al-Andalus) \nof given styles across the Late Antique \nMediterranean. Graguer Chatti puts it \nthis way: \u201cL\u2019empreinte orientalisante, que \nnous relevons dans la c\u00e9ramique, objet de \nnotre \u00e9tude, s\u2019explique par les \u00e9changes \nculturels et commerciaux entre l\u2019Orient \net l\u2019Occident islamique, mais aussi par \nune importante communaut\u00e9 orientale \ninstall\u00e9e \u00e0 Kairouan qui avait introduit son \ngo\u00fbt particulier\u201d (p. 361).", "start_char_idx": 6560, "end_char_idx": 9725, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "809c2316-c808-4c5e-bdde-e066f2b55118": {"__data__": {"id_": "809c2316-c808-4c5e-bdde-e066f2b55118", "embedding": null, "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10273", "node_type": "4", "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "hash": "c72a5806a7c32a6df5b5b3574168d10cf5a8802ef4bd642a3ab86eb1bbaaf067", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e100b5a8-d1b9-4545-99af-2559bcae664f", "node_type": "1", "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "hash": "fb4ade960ba61d9442c395799c84a324b1acb042823be71a610fce95e72bf62d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f6d862da-5580-4620-90e6-d0f12877890c", "node_type": "1", "metadata": {}, "hash": "970423530a48e50c414f6bc8b62a05f62a7aad9a38d490c6e46fd0dbfd21622e", "class_name": "RelatedNodeInfo"}}, "text": "361). The questions \nposed across these chapters regarding \nstylistic and cultural connections linking \n(or not) the different regions of the Islamic \nWest remain tentative. This, in turn, \nunderscores the point made by the editors \n(pp. 14\u201316) on the myriad challenges \nof funding, access, and physical security \nfaced by archeologists across the Maghrib. \nA very considerable amount of in situ work \nremains to be carried out.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n615  \u2022  Matthew S. Gordon\n\nThe six studies in Part Four draw, in \nvaried manner, on a balance of written, \ndocumentary, and archaeological sources. \nIn their chapter, using settlement patterns \nidentified from archeological surveys, \nRenata Holod and Tarek Kahlaoui argue \nagainst any discernible Aghlabid presence \non the island of Jerba. Lorenzo Bondioli, \ndrawing on sources in several languages, \na d d r e s s e s  t h e  A g h l a b i d  i n t e r v e n t i o n \nin third/ninth-century southern Italy. \nThe emirs, in his view, in conflict with \nthe Papacy, the Carolingians, and the \nByzantines, played a proxy role in a chaotic \nlocal political scene without prevailing \nover their rivals. Patrice Cressier\u2019s chapter \nmight be read alongside Charles Pellat\u2019s \nEI2 article on Nak\u016br, first an early Islamic \ns e t t l e m e n t  a n d  t h e n  a n  a u t o n o m o u s \npolity on the northern Moroccan littoral. \nAfter opening with a brief comment that \nnothing points to contacts between Nak\u016br \nand the Aghlabid emirate, Cressier reads \nthe fragmentary literary references in \nlight of relevant archeological evidence, \nmuch of it his own. The emirate also does \nnot occur in Elizabeth Fentress\u2019s chapter \non early Idrisid history. In both cases\u2014\nNak\u016br and Idrisid Wal\u012bla\u2014it is a matter of \ntwo further venues, like Ifr\u012bqiya, where \nsocio-cultural and religious symbiosis \nfollowed the arrival of \u201ceasterners\u201d (read \nas, in many though certainly not all cases, \n\u201cArabs\u201d) into the predominantly \u201cBerber\u201d \nmilieu of the western Maghrib.\n\nThe value of archeology to the study of \nearly Islamic Maghribi history\u2014a history \nfor which the medieval Arabic chronicles \nand geographies are so often lacking\u2014\nis apparent in the chapters by Chlo\u00e9 \nCapel and David Mattingly and Martin \nSterry. Capel, drawing on her doctoral \nresearch and what appears to have been \n\nc o n s i d e r a b l e  f i e l d w o r k ,  a r g u e s  f o r  a \nnew reading of the third/ninth-century \nfoundation of Sijilmassa. She connects it \nto the series of new administrative and \nmilitary settlements created by, among \nothers, the Aghlabids at al-\u02bfAbb\u0101siyya \nand, soon thereafter and perhaps in direct \nresponse, the Idrisids at al-\u02bf\u0100liya. (The \nTulunid center at al-Qa\u1e6d\u0101\u02bei\u02bf comes readily \nto mind as well.) Mattingly and Sterry, for \ntheir part, draw on their own considerable \nw o r k  i n  R o m a n  a n d  e a r l y  I s l a m i c \narchaeology in arguing for extensive \ncommercial links, including, importantly, \nhuman trafficking, between the Sahara and \nthe series of \u201cArab-dominated successor \nstates...and...the Berber Kharijites...who \noccupied the Saharan fringe and the major \noases along the Saharan trade routes\u201d (p. \n551).", "start_char_idx": 9720, "end_char_idx": 12895, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f6d862da-5580-4620-90e6-d0f12877890c": {"__data__": {"id_": "f6d862da-5580-4620-90e6-d0f12877890c", "embedding": null, "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10273", "node_type": "4", "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "hash": "c72a5806a7c32a6df5b5b3574168d10cf5a8802ef4bd642a3ab86eb1bbaaf067", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "809c2316-c808-4c5e-bdde-e066f2b55118", "node_type": "1", "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "hash": "7e231c5d4cd969533829f5f11a8db7a730e3df3a99decaaa46ef6faafc08dc64", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "66e4a4db-d22a-4b51-9415-fa905d836150", "node_type": "1", "metadata": {}, "hash": "f4f4bde18ed6250551ec01e53e299536a708e02463b91fe9bc6cc776425af058", "class_name": "RelatedNodeInfo"}}, "text": "551). Their evidence derives from three \nareas: Jarma, Qa\u1e63r al-Sharr\u0101ba, and Zuw\u012bla, \nall thriving oasis commercial hubs prior to \nthe arrival of Muslim armies in the first/\nseventh century; the Aghlabids, here as in \nSicily, acted on the demonstrated potential \nof this fiscal and human wealth.\n\nThe Aghlabids and Their Neighbors \ncloses with two quite different chapters \non widely-discussed mu\u1e63\u1e25afs: the Blue \nQuran, the dating and origin of which \nremain unclear though it is associated \nby many scholars with the fourth/tenth-\ncentury Maghrib, and the fourth/tenth-\ncentury Palermo Quran. The first of the \ntwo manuscripts is the subject of Cheryl \nPorter\u2019s straightforward account of the \nmaterials with which it was created. It is \nnot without interest\u2014one is made aware \nof the differences between \u201cshell gold\u201d and \ngold leaf, and the specific chemical reaction \nof sheepskin to blue dye\u2014but more would \nbe welcome on the political and cultural \ncontext in which the manuscript was \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Aghlabids and Their Neighbors  \u2022  616\n\nproduced. Jeremy Johns describes his \nrich, layered article on the Palermo Quran \nas, in effect, a preview of a full study in \npreparation. One very much looks forward \nto its appearance. Johns follows a close \nphysical description of the manuscript \nwith an equally close discussion of the \nsectarian milieu of Ifr\u012bqiya and Sicily as \nthe third/ninth-century Abbasid mi\u1e25na \n(\u201ctest,\u201d or \u201cinterrogation\u201d) played out. \nJohns addresses a four-line statement \ndenying the \u201ccreatedness\u201d of the Quran, \npart of the decoration of the manuscript, \nalongside inscriptions on the principal \nmosque in Sousse and the Zayt\u016bna mosque \nin Tunis. He relates these examples of \npublic writing to the factional infighting \nbetween rival Sunni madhhabs in Ifr\u012bqiya \nand, in time, Sicily, and the shifting \npostures on the part of Aghlabid emirs in \nresponse.\n\n The volume takes up, in a sense, this \nquestion: how and when does an academic \nfield\u2014in this case, Arabic and Islamic \nstudies\u2014reorient itself to better reflect \nthe history, culture, and material legacy of \nthe societies that it sets out to study? The \nquestion concerns the relative but abiding \nneglect of Maghribi (North African) history \n\nin modern scholarship, especially in the \nEnglish-speaking world. In her valuable \nrecent survey of North Africa in the first \nIslamic centuries, Corisande Fenwick, one \nof the three editors of the present volume, \nargues for a complex of historiographical, \nevidential, and disciplinary reasons for \nthe lacuna (Early Islamic North Africa: A \nNew Perspective [London: Bloomsbury \nAcademic, 2020], 1\u20136). Again, it seems \nfair to say that the problem has been \nparticularly acute in English-language \nscholarship. A raft of specialized studies on \nthe main Islamic-era Maghribi dynasties, \nmany quite substantial, were published \nby French-language researchers in the \nfirst part of the twentieth century, among \nthem, of course, Mohamed Talbi. But the \npoint remains that nothing of the degree \nof modern scholarship on the early and \nmedieval Islamic Near East (including \nEgypt) has been devoted to the Maghrib. \nTo date, in any case: the appearance of \nthis collection\u2014alongside, for example, \nnew monographs by the (renamed) British \nInstitute for Libyan and Northern African \nStudies (BILNAS), a source of funding \nf o r  t h e  p r e s e n t  v o l u m e \u2014 s u g g e s t s  a \nreorientation is afoot.", "start_char_idx": 12890, "end_char_idx": 16350, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "66e4a4db-d22a-4b51-9415-fa905d836150": {"__data__": {"id_": "66e4a4db-d22a-4b51-9415-fa905d836150", "embedding": null, "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10274", "node_type": "4", "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "hash": "677ae3b09072c1c770283be9d874c9e6e82149f0b3ea343bc1ba648c9c06ff75", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f6d862da-5580-4620-90e6-d0f12877890c", "node_type": "1", "metadata": {"identifier": "alusur-10273", "author": "Gordon, Matthew S.", "title": "Review of Anderson, Fenwick, & Rosser-Owen (eds.), The Aghlabids and Their Neighbors", "date": "2022-12-01", "file": "alusur-10273.pdf"}, "hash": "a31771682b7bb080a8da3029156e740904d1a4a0d9c525ef608bac777b98d97f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d387302a-ebea-4dc1-a104-85dfe991cf2f", "node_type": "1", "metadata": {}, "hash": "577c387bcb313b35a6b39e586a7324cba50fb96f99d04e53e93767a8d339c810", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 617-621\n\nBook Review\n\nJavier Albarra\u0301n Iruela\u2019s new book, Ej\u00e9rcitos benditos: Yihad y memoria en al-Andalus (siglos X-XIII), is the \nmost complete study of holy war ideology, \nritual, and practice in al-Andalus yet \nwritten. Based on his doctoral disserta-\ntion, \u201cLos discursos de guerra santa y la \nmemoria de las primeras batallas del Islam, \nal-Andalus, Siglos X-XIII\u201d (Universidad \nAuto\u0301noma de Madrid, 2019), this book \nreflects the author\u2019s broad familiarity with \na wide range of Arabic, Latin, and Castilian \nsources on the concept and practice of \nholy war. \n\nA l b a r r a\u0301 n \u2019 s  c l o s e  r e a d i n g  o f  t h e s e \nsources demonstrates the ways in which \ndiscourses of holy war emerged in the \nIslamic West in the context of the broader \nIslamic Middle Period, and also in contact \na n d  c o m p e t i t i o n  w i t h  t h e  C h r i s t i a n \nkingdoms of Iberia. Rather than focusing \nexclusively on the legal formulations of \njihad as elaborated by jurists, as many \n\nearlier scholars have done, Albarra\u0301n \nconsiders the ways in which broader ideas \nof holy war (including those called ghazwa, \nqit\u0101l, \u1e25arb, fat\u1e25) were deployed and \nenacted from the Umayyads of Cordoba \nto the Almohads. Throughout, Albarra\u0301n\u2019s \nbook focuses on how rulers used the \nsymbolic capital of holy war to legitimate \nthemselves. By looking more broadly at the \ndiscourse, images and symbols of holy war \nand how it functioned as a tool of power \nin different contexts, Albarra\u0301n moves \nbeyond legalistic frameworks toward an \noutline of the practice of holy war, and of \nIslamic rule more generally. Seen from this \nperspective, holy war is not a concrete act \nwith well-established limits, but instead \na flexible field of action that could be \nadapted by diverse actors to justify their \nbehaviors.\n\nThe book follows a largely chronological \norganization, beginning with a chapter \nabout the ideas of holy war and jihad and \n\nJavier Albarr\u00e1n Iruela. Ej\u00e9rcitos benditos. Yihad y memoria \nen al-Andalus (siglos X-XIII). Colecci\u00f3n Historia (Granada: \nEditorial Universidad de Granada, 2020). ISBN 9788433867537. \n\n538 pp. \u20ac35.00 paper.\n\nAbigail Krasner Balbale \nNew York University\n\n(abigail.balbale@nyu.edu)\n\n\u00a9 2022 Abigail Krasner Balbale. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.", "start_char_idx": 47, "end_char_idx": 2663, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d387302a-ebea-4dc1-a104-85dfe991cf2f": {"__data__": {"id_": "d387302a-ebea-4dc1-a104-85dfe991cf2f", "embedding": null, "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10274", "node_type": "4", "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "hash": "677ae3b09072c1c770283be9d874c9e6e82149f0b3ea343bc1ba648c9c06ff75", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "66e4a4db-d22a-4b51-9415-fa905d836150", "node_type": "1", "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "hash": "71aef19b70a748b2d66a8e06c3cec5cc0cca04a8d5956e4a91deab2538fb4eed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "59a6b9ea-5370-4da6-870b-52a67f39cdd5", "node_type": "1", "metadata": {}, "hash": "f627dcf9a5638245a8a4a9c8727656d7ff4017bbd70a28dfe7a7cff360928263", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n618  \u2022  AbigAil KrAsner bAlbAle\n\nthe importance of the memory of the \nfirst battles of Islam. As part of this study, \nhe outlines the early Islamic conquests \nas they are presented in the Quran and \nthe biographies of the Prophet and his \nCompanions, emphasizing the themes \nand concepts that would emerge again \nand again in later conceptions of holy \nwar. Albarra\u0301n defines holy war as one in \nwhich God was seen as present and helpful \nto warriors, a war that had a missionary \ncharacter and that was defined by the \ndefense of the \u201ctrue\u201d religion against \nenemies of God, or a war that had a salvific \nelement, often supported by the concept \nof martyrdom. Holy war was one of many \ndiscourses that could be used to augment \npower and, as Albarra\u0301n shows, one of \nthe most potent tools a ruler had at his \ndisposal.\n\nChapter 2 centers on the Umayyad \ncaliphate of Cordoba, both the campaigns \ncarried out at the behest of the caliph \nhimself and the ascetic frontier warriors \nwho operated outside the direct control \nof the caliphate. In Albarra\u0301n\u2019s analysis, \nboth the conduct of holy war and its \nrepresentation served to legitimate the \nUmayyads as the rightful inheritors of \na caliphal role. Although holy war was \nalways theoretically aimed at \u201cinfidels,\u201d \nthe question of who belonged in this \ncategory was flexibly addressed according \nto the political climate of the moment. \nHoly war, especially along the frontier, \nalso served as a powerful justification for \nthe submission of expansive territories \nto the central authority defending those \nborder zones. \u201cCentralized\u201d jihad, that is \norganized and managed by the state, was \ncontested by \u201cdecentralized\u201d holy war, \nenacted by individuals along frontiers, \nwhich could challenge the power of the \n\nstate and augment the prestige of scholar-\nwarriors. \n\nIn Chapter 3, Albarra\u0301n conducts careful \nanalysis of how the memory of the early \nbattles of Islam as sites of sacred memory \nwas activated in a series of campaigns \ni n  t h e  U m a y y a d  p e r i o d ,  w h i c h  t h e n \nlegitimated Umayyad power in al-Andalus \nand presented its leaders as following the \nmodel of the Prophet. The scholarship of \nthe period served to reinforce the image \nof the Andalus\u012b Umayyads as continuing \nthe expansion of early Islam and also \nas rightfully inheriting the Umayyad \ncaliphate in the east, with one battle \np r e s e n t e d  a s  e c h o i n g  t h e  U m a y y a d \nvictory over the forces of Ibn al-Zubayr \nat Marj R\u0101hi\u1e6d, for example. The scholarly \nproduction of Umayyad Cordoba then \naffected the development of the idea of \njihad and how the Umayyads of Damascus \nwere remembered as well. \n\nIn the years that followed the fall of \nthe Umayyad caliphate of Cordoba, holy \nwar continued to carry this important \nideological and practical weight. Chapter \n4 follows how holy war was understood \nand deployed in the Taifa and Almoravid \nperiods, and Chapter 5 addresses how \nthe memory of the earliest battles was \nelaborated and transmitted in a time of \nmultiple competing rulers. As Albarra\u0301n \nindicates throughout, holy war was the tool \nperhaps best able to support claimants to \npower, since it allowed them to eliminate \nenemies and to present themselves as \ndefenders of the community while aligning \nthemselves with sacred history. Thus, in \nthe Taifa period, as al-Andalus fragmented \ninto competing city-states, the idea of the \ngh\u0101z\u012b-king was particularly useful and was \ndeployed regularly by claimants to power.", "start_char_idx": 2667, "end_char_idx": 6193, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "59a6b9ea-5370-4da6-870b-52a67f39cdd5": {"__data__": {"id_": "59a6b9ea-5370-4da6-870b-52a67f39cdd5", "embedding": null, "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10274", "node_type": "4", "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "hash": "677ae3b09072c1c770283be9d874c9e6e82149f0b3ea343bc1ba648c9c06ff75", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d387302a-ebea-4dc1-a104-85dfe991cf2f", "node_type": "1", "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "hash": "2666b5d0c0523a8c1c2bf7b7ed3ca3679d8e11f7b79d9989b147d9615e52eea8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "554ea6b5-d12f-4eb6-90ae-86784a569bc9", "node_type": "1", "metadata": {}, "hash": "e522b20455080b62f8ac1303ab30699c89caa0b1f725d7a4fff1bb57b48f5df0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nJavier Albarra\u0301n Iruela\u2019s Ej\u00e9rcitos benditos  \u2022  619\n\nAlbarra\u0301n\u2019s extensive examination of the \nways in which holy war was understood \nand used in the Umayyad period helps \nhighlight the continuities and disjunctures \nwith the periods that followed. The idea \nthat the Almoravid period was defined \nb y  a  n e w  f o c u s  o n  h o l y  w a r  a g a i n s t \nthe Christians is here complicated by \nAlbarra\u0301n\u2019s close reading of Almoravid \nsources, which shows that they ritualized \ntheir holy war less than the Umayyads \nhad done before them and that their \nvision of holy war brought together the \ncentralized impulse of the jihad state \nwith the decentralized asceticism of \nfrontier warriors. Nevertheless, like their \nUmayyad predecessors, the Almoravids \nused holy war to justify their expansion, \nrelying particularly on the famous fatwa \nof al-Ghaz\u0101l\u012b, which made their conquest \nof the Andalus\u012b kingdoms a sacred project. \n\nThe Almohads, on the other hand, \nritualized and sacralized holy war even \nm o r e  t h a n  t h e  U m a y y a d s  h a d  d o n e . \nChapters 6 and 7 focus on, respectively, the \npractice of holy war under the Almohads \nand the memory of early Islamic battles \ndeveloped in their period. As Albarra\u0301n \ndemonstrates, Almohad processes of \u1e25isba \n(commanding the good and forbidding \nthe wrong), takf\u012br (proclaiming Muslims \nto be infidels), and jihad constituted a \nsingle important trajectory, allowing them \nto present themselves as the sole real \nMuslims and to validate holy war against \nall of their rivals. It is in the discussion \nof the development of Almohad holy war \nculture that Albarra\u0301n\u2019s work reaches its \nhighest levels of analysis. Using published \nchronicles, legal texts, and works of \nfut\u016b\u1e25, as well as an unpublished magh\u0101z\u012b \nmanuscript by Ibn al-Qa\u1e6d\u1e6d\u0101n from the \nQ a r a w i y y \u012b n  L i b r a r y  i n  F e z ,  A l b a r r a\u0301 n \n\nconsiders the justification, rhetoric, and \nritual of Almohad holy war. His analysis \nof the increasingly elaborate rituals of \nholy war developed by the Almohads \ndemonstrates the importance of such \ntraditions as processions, banners, drums, \nand the presentation of sacred objects \nin the performance and legitimation of \npower. He examines the direct involvement \nof Almohad caliphs in leadership of holy \nwars and in the development of holy \nwar id eology ,  inc lud ing t hrough t he \ncommissioning of works of magh\u0101z\u012b and \nfut\u016b\u1e25 (including those of Ibn \u1e24ubaysh and \nIbn al-Qa\u1e6d\u1e6d\u0101n). Albarra\u0301n also considers the \nobjects, architecture, and inscriptions that \nreflected this vision of holy war, and the \ndestruction of objects and symbols of the \nenemy that accompanied war. Finally, he \nconsiders how memory functioned in the \nconstruction of holy war ideology\u2014both \nthe memory of the conquests of early \nIslam and the ritualized commemorations \no f  s i t e s  o f  m e m o r y  ( l o c a  m e m o r i a e ) \nassociated with battles in al-Andalus. \n\nOne major contribution of this book is \nin the systematic refutation of the long-\nstanding argument that al-Andalus fell \nbecause of a lack of jihad ideology. Albarra\u0301n \ndemonstrates that several of the pieces \nof evidence of this \u201clack\u201d put forward by \nearlier scholars are untrue.", "start_char_idx": 6197, "end_char_idx": 9452, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "554ea6b5-d12f-4eb6-90ae-86784a569bc9": {"__data__": {"id_": "554ea6b5-d12f-4eb6-90ae-86784a569bc9", "embedding": null, "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10274", "node_type": "4", "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "hash": "677ae3b09072c1c770283be9d874c9e6e82149f0b3ea343bc1ba648c9c06ff75", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "59a6b9ea-5370-4da6-870b-52a67f39cdd5", "node_type": "1", "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "hash": "41a1e52863691517f6c1bbd9d1f0df80a5b1035038f63aa5ae78d1d4b32d5807", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c1033b30-6c7c-49d2-9d14-97bdbcdcbab3", "node_type": "1", "metadata": {}, "hash": "cd15ddf46c1df220eb1ee3ef7ba43ddd41b554d0ac9f64c5d6c7564e3e3c87e3", "class_name": "RelatedNodeInfo"}}, "text": "He establishes, \nfirst, that there was in fact a lively group \nof \u02bfulam\u0101\u02be-warriors in al-Andalus, with \nconsiderable social prestige; second, that \nAndalus\u012b \u02bfulam\u0101\u02be developed new concepts \nof jihad designed to face the threat of \nthe Christians, as is visible in their legal \nw o r k s  a n d  i n  b o o k s  o f  m a g h \u0101 z \u012b  a n d \nfut\u016b\u1e25; and third, that the perception of a \ngreater spirit of holy war in the Islamic \neast than in al-Andalus is illusory. The \nearlier analyses that present Andalus\u012bs as \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n620  \u2022  AbigAil KrAsner bAlbAle\n\nlacking in the necessary piety or martial \nfervor are therefore based on incomplete \nevidence and do not stand up to closer \nexamination. Albarra\u0301n does not seek to \nexplain the failure of the Umayyads or \nAlmohads to hold onto power, but rather \nto demonstrate the continued value of \nholy war for rulers, warriors, and scholars \nthroughout this period. Indeed, as the \nwhole book shows, holy war ideology was \ncentral to the legitimation and practice of \npower of every dynasty he considers.\n\nAlbarra\u0301n concludes that holy war was \nnot simply a rhetorical tool for those \nin power, but functioned in addition as \na source of legitimacy and authority, \ncarrying considerable weight for rulers\u2019 \nsubjects. As such, between the tenth \nand thirteenth centuries in al-Andalus, \ndiscourses around holy war developed into \ncomplex systems of rituals and symbols, \nmany of which continued in various forms \nin subsequent centuries. By examining \nthe whole period from the rise of Islam to \nthe end of the Almohad period, Albarra\u0301n\u2019s \nbook highlights the important continuities \nacross this period and the recursive ways \nin which subsequent dynasties returned \nto earlier moments to demonstrate the \nholiness of their own mission. Indeed, \nusing the lens of memory demonstrates \nthe powerful pull early Islamic history \nhad on the dynasts of the Islamic Middle \nPeriod, who by echoing the tropes of \nearlier battles could present themselves \nas embodiments of holy figures. Scholars \ncould also use an imagined memory of \na unified umma dedicated to the fight \nagainst infidel armies to chastise their \ncompatriots for their lack of unity and, as \nIbn \u1e24azm did, call for a new jihad to unite \nthe community once more.  \n\nAnother major contribution of this \nbook is its familiarity with the literature \non Christian holy war, and particularly on \nthe development of the idea of holy war \non the Iberian Peninsula more generally. \nBy looking at representations of holy \nwar and its uses for political legitimation \ni n  a l - A n d a l u s  w i t h  r e f e r e n c e  t o  t h e \nsimultaneous appeals to holy war in the \nChristian kingdoms of Iberia, Albarra\u0301n \ndemonstrates the transcultural nature \nof ideas about holy war. The discourse \nof holy war, as well as its symbols and \nritualization, are marked by significant \nparallels in Islamic and Christian contexts, \nespecially in the twelfth century. Albarra\u0301n \nnotes fascinating evidence of medieval \nscholars\u2019 awareness of such parallels, such \nas when Ibn \u02bfIdh\u0101r\u012b describes the order of \nCalatrava as conceiving the fight against \nthe Muslims as their \u1e25ajj and jihad. \n\nThe book forms part of a new flurry of \ninterest in jihad in Spanish scholarship, \nwith two other books on the topic coming \nout in 2020.", "start_char_idx": 9453, "end_char_idx": 12785, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c1033b30-6c7c-49d2-9d14-97bdbcdcbab3": {"__data__": {"id_": "c1033b30-6c7c-49d2-9d14-97bdbcdcbab3", "embedding": null, "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10274", "node_type": "4", "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "hash": "677ae3b09072c1c770283be9d874c9e6e82149f0b3ea343bc1ba648c9c06ff75", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "554ea6b5-d12f-4eb6-90ae-86784a569bc9", "node_type": "1", "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "hash": "e701cd11792f56a0cd8a96db928f742d1173913d20e130e0e69e80b561e24680", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ce3c5701-8c26-4e94-805d-6117bb34100f", "node_type": "1", "metadata": {}, "hash": "f933a76b070d43fc94b192a4d661b93863c0244c04dbfcf1025510ac4dab2f8d", "class_name": "RelatedNodeInfo"}}, "text": "Alejandro Garc\u00eda-Sanjua\u0301n\u2019s \nYihad: La regulaci\u00f3n de la guerra en la \ndoctrina isl\u00e1mica cl\u00e1sica (Madrid: Marcial \nPons, 2020) focuses on legal questions \nrelating to the practice of jihad in the \nI s l a m i c  w o r l d  m o r e  g e n e r a l l y ,  w h i l e \nJosep Su\u00f1\u00e9\u2019s Guerra, ej\u00e9rcito y fiscalidad \nen al-Andalus, ss. VIII\u2013XII (Madrid: La \nErga\u0301stula, 2020) considers why Andalus\u012b \na r m i e s  b e c a m e  u n a b l e  t o  d e f e n d \nthemselves against their Christian rivals. \nAlbarra\u0301n\u2019s work differentiates itself by \nits simultaneous attention to the practice \nof jihad by rulers aspiring to power in \nal-Andalus from the tenth through the \nthirteenth centuries and how scholars \ni n  t h e i r  e m p l o y  c o n n e c t e d  m i l i t a r y \ncampaigns to the memory of early Islam. \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nJavier Albarra\u0301n Iruela\u2019s Ej\u00e9rcitos benditos  \u2022  621\n\nOverall, this book constitutes a major \ncontribution to the fields of the history of \nal-Andalus and of holy war more generally. \nScholars working on the ideology of holy \n\nwar in Christian contexts as well as those \ninterested in the practice of power in the \nbroader Islamic world will learn much \nfrom it.", "start_char_idx": 12786, "end_char_idx": 13985, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ce3c5701-8c26-4e94-805d-6117bb34100f": {"__data__": {"id_": "ce3c5701-8c26-4e94-805d-6117bb34100f", "embedding": null, "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10275", "node_type": "4", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "f6adc018085224313d9b84e4096cbbfe53dfad8ae985f51fb5845115169aa578", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c1033b30-6c7c-49d2-9d14-97bdbcdcbab3", "node_type": "1", "metadata": {"identifier": "alusur-10274", "author": "Balbale, Abigail Krasner", "title": "Review of Albarr\u00e1n, Ej\u00e9rcitos benditos", "date": "2022-12-01", "file": "alusur-10274.pdf"}, "hash": "8081c909ade728e278bfa2209f4393a40f9bef622f700e444d345f4c89957be2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ef56d1ee-95be-40dd-835f-07d3670cd01c", "node_type": "1", "metadata": {}, "hash": "d12d8e582714025bd0620c5b2738aa0769f5c58cb31359fce742900754731a13", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 622-630\n\nBook Review\n\nJames E. Lindsay and Suleiman A. Mourad offer a new collection of primary source texts spanning the \nperiod between the eleventh and four-\nteenth centuries and covering Muslim \nrelations with Western Christians as well \nas Muslim perceptions of the latter. The \ncollection has been carefully edited and \noffers primary sources geared towards the \nstudy of the crusade wars, their aftermath, \nand Muslim reactions thereto, though \nthe reader soon learns that this is no \nordinary anthology of \u201ccrusade sources.\u201d \nThe editors have included less commonly \nconsulted genres of texts, such as letters, \npoetry, and inscriptions. And, of the \n\n* I thank Luke Yarbrough, Malika Dekkiche, and the Editorial Staff at Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101: The Journal of \nMiddle East Medievalists for their corrections and careful copy-editing. Any errors that remain are mine.\n\n1.  Current English-language anthologies available to students of the crusades include: The Crusades: A \nDocumentary Survey, ed. and trans. James A. Brundage (Milwaukee, WI: Marquette University Press, 1962; repr., \n2020); Storici Arabi delle Crociate, ed. and trans. Francesco Gabrieli (Torino: G. Einaudi, 1957); Arab Historians \nof the Crusades: Selected and Translated from the Arabic Sources, trans. E. J. Costello (London: Routledge & \nKegan Paul, 1969; repr., 1984, 2010); The Crusades: A Reader, 2nd ed., ed. S. J. Allen and Emilie Amt (Toronto: \n\ncorpus of extant chronicles, Lindsay and \nMourad have selected many that are rarely \navailable to Anglophone audiences (e.g., \nal-\u02bfA\u1e93\u012bm\u012b\u2019s Ta\u02ber\u012bkh \u1e24alab), while retaining \nsome essential and well-known works (e.g., \nIbn al-Ath\u012br\u2019s al-K\u0101mil f\u012b al-ta\u02ber\u012bkh). This \nis a welcome departure from the canon \nof sources used in current anthologies, \nparticularly with regard to the Christian \ncampaign \u201cto liberate the Church of God\u201d \n(ad liberandam ecclesiam Dei) now known \nas the First Crusade (1096\u20131099) and with \nregard to the thirteenth century, a period \nthat often receives less coverage despite \nthe efflorescence of Mamluk historiogra-\nphy.1 This canon has traditionally focused \n\nMuslim Sources of the Crusader Period: An Anthology. Edited and \ntranslated, with an Introduction, by James E. Lindsay and Suleiman \nA. Mourad.  (Indianapolis; Cambridge: Hackett Publishing Company, \nInc., 2021). ISBN: 9781624669842. xxvii+291 pp. $63.00 cloth; $21.00 \n\npaper; $16.95 ebook.\n\nBogdan C. Smarandache* \n\u00c9quipe Islam m\u00e9di\u00e9val, Unit\u00e9 Mixte de Recherche 8167  \n\nOrient et M\u00e9diterran\u00e9e \n\n\u00a9 2022 Bogdan C. Smarandache. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-\nNoDerivatives License, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial \npurposes only, and only so long as attribution is given to the original authors and source.", "start_char_idx": 47, "end_char_idx": 2962, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ef56d1ee-95be-40dd-835f-07d3670cd01c": {"__data__": {"id_": "ef56d1ee-95be-40dd-835f-07d3670cd01c", "embedding": null, "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10275", "node_type": "4", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "f6adc018085224313d9b84e4096cbbfe53dfad8ae985f51fb5845115169aa578", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ce3c5701-8c26-4e94-805d-6117bb34100f", "node_type": "1", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "246b5c427e8716e496a5d8b750f2c01c5ccebbfab0a34480f84f140f3afd2611", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fc1b1368-9847-4083-bf15-68be91a43220", "node_type": "1", "metadata": {}, "hash": "94bcbf4e56f8d01083fcf4aacb59d1520c192b33c36f0ac6ad277b832c5e341a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n623  \u2022  Bogdan C. SmarandaChe\n\non Western chronicles and excerpts of \nIslamic texts that provide Islamic perspec-\ntives on Western Christians and thereby \nserve as foils for the events under focus\u2014\nevents whose narrative arcs have been \nheavily shaped and memorialized by Latin \nChristian authors.2 Instead, Lindsay and \nMourad\u2019s carefully selected sources guide \nthe reader in understanding not only how \nMuslims perceived and reacted to wars of \nconquest, but how Islamic society persisted \nbeyond and despite the short-lived Latin \nChristian presence in the Near East.3\n\nLindsay and Mourad open the volume \nwith a brief discussion of the historiography \nof the crusades and the anthology\u2019s central \nthemes. They discuss their objective of \n\u201cbring[ing] to light a disparate selection \nof sources that [\u2026] introduce the student \nof Crusades history to a more complex \nunderstanding of the Crusades and the \ninteractions between Franks and Muslims\u2014\nwhich ranged from animosity to amity\u2014\nin the broader context of Islamic history\u201d \n\nUniversity of Toronto Press, 2014). In addition, there are other source readers that contain chapters on the \ncrusades, such as: Readings in Medieval History, 5th ed., ed. Patrick J. Geary (Toronto: University of Toronto \nPress, 2016); Reading the Middle Ages: Sources from Europe, Byzantium, and the Islamic World, 3rd ed., ed. \nBarbara H. Rosenwein (Toronto: University of Toronto Press, 2018). On the term ad liberandam ecclesiam Dei \nand the conceptualization of the campaign of 1096\u20131099, see Paul E. Chevedden, \u201cCrusade Creationism versus \nPope Urban II\u2019s Conceptualization of the Crusades,\u201d The Historian (2013): 1\u201346.\n\n2.  On the invention of Western crusade narratives, see Carol Symes, \u201cPopular Literacies and the First \nHistorians of the First Crusade,\u201d Past & Present 235 (2017): 37\u201367 and the overview article by Elizabeth Lapina, \n\u201cCrusader Chronicles,\u201d in The Cambridge Companion to the Literature of the Crusades, ed. Anthony Bale, 11\u201324 \n(Cambridge: Cambridge University Press, 2019). On the use of Islamic sources to corroborate Western narratives, \nsee Paul E. Chevedden, \u201cThe Islamic View and the Christian View of the Crusades: A New Synthesis,\u201d History 93 \n(2008): 181\u2013200.\n\n3.  One is reminded of Carole Hillenbrand\u2019s decision to include images of Islamic visual and material culture \nin The Crusades: Islamic Perspectives (Edinburgh: University of Edinburgh Press, 1999), which challenged the \nover-emphasis on the impact of the crusaders and their military incursions.\n\n4.  For a study devoted to this campaign, see Suhayr Mu\u1e25ammad Ibr\u0101h\u012bm Nu\u02bfayni\u02bf, al-\u1e24ur\u016bb al-\u1e63al\u012bbiyya \nal-muta\u02beakhkhira: \u1e24amlat Bu\u1e6drus al-Awwal L\u016bsiny\u0101n \u02bfal\u0101 al-Iskandariyya, 1365 M/747 H (Giza: \u02bfAyn, 2002), \nreviewed by Niall Christie in Maml\u016bk Studies Review 10, no. 1 (2006): 199\u2013201. The third volume of the \n\u201cWisconsin history\u201d of the crusades helped widen the chronological scope of crusade studies: History of the \nCrusades, ed. Kenneth M. Setton, vol. 3: The Fourteenth and Fifteenth Centuries, ed. Harry W. Hazard (Madison, \nWI: University of Wisconsin Press, 1975).\n\n(p. xiv, my italics; see also p. xviii).  \nIn fact, they provide this varied picture \nbut also go far beyond it, as I hope to \nshow further below. In outlining the focus \nof the anthology, they acknowledge that \nhistorians have been extending the scope \nof crusade studies to cover a widening \narena of Christian militant activity.", "start_char_idx": 2966, "end_char_idx": 6430, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fc1b1368-9847-4083-bf15-68be91a43220": {"__data__": {"id_": "fc1b1368-9847-4083-bf15-68be91a43220", "embedding": null, "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10275", "node_type": "4", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "f6adc018085224313d9b84e4096cbbfe53dfad8ae985f51fb5845115169aa578", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ef56d1ee-95be-40dd-835f-07d3670cd01c", "node_type": "1", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "ba300522bf3ebdc027f5f1b9aeb0e734920a952994474f96accbe0ac2f9b3da7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b4967b63-5da5-4cc0-b23f-7ef7de8f5428", "node_type": "1", "metadata": {}, "hash": "e5fb02283037cbc238726652920ce6e569b2b8c312e879bddb17ddd400762061", "class_name": "RelatedNodeInfo"}}, "text": "In this \nregard, the authors\u2019 decision to include \nal-Nuwayr\u012b al-Iskandar\u0101n\u012b\u2019s account of \nPeter of Cyprus\u2019 (r. 1358\u20131369) attack \non Alexandria in 767/1365 (pp. 149\u201355) \nchallenges popular narratives that end the \n\u201ccrusades period\u201d at 1291 (p. xiii).4\n\nIn their introduction, the editors also \ndevote a section to a discussion of jihad in \nthe context of Muslim responses to Latin \nChristian expansion, drawing on their \nextensive expertise in this area. Without \nreservation, Lindsay and Mourad assert \nthat, when the authors of the period used \nthe word jihad, \u201cthey invariably meant \nwarfare against the enemies of God and \nthe Muslims\u201d (p. xvi, see also p. 249).  \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nMuslim Sources of the Crusader Period  \u2022  624\n\nLindsay and Mourad have used careful \nwording to explain that most jurists \nconsidered the duty to wage jihad to be \nincumbent upon all (able) Muslims, even \nthose engaged in more contemplative \nor esoteric forms of jihad. I agree that \nthe term jih\u0101d and its cognate jih\u0101d f\u012b \nsab\u012bl All\u0101h\u2014one could add the explicit \nvariant jih\u0101d al-Ifranj (\u201cjihad against \nthe Franks\u201d) used by Ibn Munqidh (d. \n584/1188)\u2014must be read as exhortations \nto fight the Franks, Mongols, Sh\u012b\u02bf\u012bs, Niz\u0101r\u012b \nIsma\u02bfilis, Nu\u1e63ayr\u012bs, or Druzes, depending \non the (Sunn\u012b) author\u2019s perspective and \ncontext and specifically in the aftermath \no f  t h e  L a t i n  C h r i s t i a n  c o n q u e s t s  o f \n1096\u20131099. Indeed, the cognate muj\u0101hid \n(\u201cjihad fighter\u201d) springs up in several \ninscriptions in Chapter 6 (nos. 1, 7, 8, 11, \n12) and in all cases the term suggests \nmilitary activity against those whom \nthe ruling elite who commissioned the \ninscriptions deemed enemies, though \nthe aforementioned groups are never \nmentioned explicitly.5 However, this use \nof muj\u0101hid was not universal even in the \nperiod in question. The Mamluk sultan \n\n5.\u2009 N.b., James Lindsay and Suleiman Mourad have translated the term \u0627\u0628\u0640\u0640\u0648 \u0627\u0644\u0639\u0632\u0627\u0626\u0640\u0640\u0645 in the Ayy\u016bbid inscription \nat the shrine of Isaac and Rebecca (Corpus Inscriptionum Arabicarum Palaestinae, no. 5, 5:40) as \u201cfearless \nwarrior\u201d (p. 207). More generally, the root of \u0645  \u2013 \u0632   \u2013  can suggest resoluteness (or something pertaining to \u0639 \nenchantment). I wonder if this term can be translated as \u201cthe Resolute One\u201d or if it is a laqab-patronymic like \nAb\u016b Bakr or Ab\u016b \u1e24arb. William Edward Lane, An Arabic-English Lexicon, 8 vols. (London: Williams, 1863), \n5:2038\u201339; W. M. Thackston, An Introduction to Koranic and Classical Arabic: An Elementary Grammar of the \nLanguage (Bethesda, MD: IBEX Publishers, 1994), 181.\n\n6.  Linda S. Northrup, \u201cAl-Bim\u0101rist\u0101n al-Man\u1e63\u016br\u012b \u2013 Explorations: The Interface between Medicine, Politics \nand Culture in Early Mamluk Egypt,\u201d in History and Society during the Mamluk Period (1250\u20131517): Studies \nof the Annemarie Schimmel Research College I, ed. Stephan Conermann, 107\u201342 (Bonn: V & R Unipress, 2014).\n\n7.  Hillenbrand, Islamic Perspectives, 107, 161\u201362; Paul L. Heck, \u201c\u2018Jihad\u2019 Revisited,\u201d The Journal of Religious \nEthics 32, no.", "start_char_idx": 6431, "end_char_idx": 9460, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b4967b63-5da5-4cc0-b23f-7ef7de8f5428": {"__data__": {"id_": "b4967b63-5da5-4cc0-b23f-7ef7de8f5428", "embedding": null, "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10275", "node_type": "4", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "f6adc018085224313d9b84e4096cbbfe53dfad8ae985f51fb5845115169aa578", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fc1b1368-9847-4083-bf15-68be91a43220", "node_type": "1", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "786a2048aac911a41ee619ecc2fbd6714cc64d998ee34c423f2de440abb8856b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "24c1b252-d7df-4928-ace4-8634e7e26582", "node_type": "1", "metadata": {}, "hash": "5c04565c63d1ded72bd71218489f7c664a4f0268cf3525ca61ce600f4d7d8a64", "class_name": "RelatedNodeInfo"}}, "text": "1 (Spring 2004): 95\u2013128, at 99.\n\n8.  One example is the Aleppan chronicler Ibn Ab\u012b \u1e6cayyi\u02be (d. 726/1230). See Claude Cahen, \u201cUne chronique \nchiite au temps des Croisades,\u201d Comptes rendus des s\u00e9ances de l\u2019Acad\u00e9mie des Inscriptions et Belles-Lettres \n79, no. 3 (1935): 258\u201369; M. C. Lyons and D. E. P. Jackson, Saladin: The Politics of the Holy War (Cambridge: \nCambridge University Press, 1982), 44; Anne-Marie Edd\u00e9, Saladin (Paris: Flammarion, 2008), 16, 48, 52.\n\n9.  Such sources could include pro-Fatimid verses by \u02bfUm\u0101ra al-Yaman\u012b (d. 569/1174), though not a Sh\u012b\u02bf\u012b \n\nQal\u0101w\u016bn (r. 678\u2013689/1279\u20131290) described \nhis foundation of a hospital in Cairo and \nthe appointment of its Muslim personnel \nas acts of jihad.6 It may be helpful for \nstudents new to the period, or to the study \nof Islam, to include discussion of changes \nin the term's usage over time.7 \n\nEven with frequent references to jihad \nin the context of Muslim responses to \nFrankish military campaigns, students \nusing this anthology will be encouraged \nto consider the legitimization of warfare \nb y  M u s l i m s  a g a i n s t  o t h e r  M u s l i m s \n(Ibn Taymiyya, Majm\u016b\u02bf al-Fat\u0101w\u0101, pp. \n54\u201357) or to confront other aspects of \ninterfaith relations, such as diplomacy \n(Ibn W\u0101\u1e63il, Mufarrij, p. 143). Regarding the \nformer, providing a full range of Islamic \nperspectives for the period is complicated \nby the absence of Sh\u012b\u02bf\u012b perspectives on \nt h e  F r a n k s . 8 C o m m e n t a r y  f r o m  S h \u012b \u02bf \u012b \ncircles at the time of \u1e62al\u0101\u1e25 al-D\u012bn\u2019s rise to \npower in Egypt could provide interesting \nc o u n t e r p o i n t s  t o  m o s t  n a r r a t i v e s \nemphasizing the sultan\u2019s achievement in \nterms of campaigning against Franks or \ndissolving the Fatimid caliphate.9 \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n625  \u2022  Bogdan C. SmarandaChe\n\nLindsay and Mourad then provide a brief \noverview of the range of authorial voices \nand perspectives in the volume, which is \nexpanded in an extensive survey of sources \nin Appendix C (pp. 225\u201342).10 They note \nthat \u201cthe voice of the uneducated Muslim \nmasses\u201d remains underrepresented (p. \nxvii); however, the edition and translation \nof \u1e0ciy\u0101\u02be al-D\u012bn\u2019s (569\u2013643/1173\u20131245) \na l \u2010 \u1e24 i k \u0101 y \u0101 t  a l \u2010 m u q t a b a s a  f \u012b  k a r \u0101 m \u0101 t \nmash\u0101yikh al\u2010Ar\u1e0d al\u2010Muqaddasa (The \nCited Tales of the Wondrous Doings of \nthe Shaykhs of the Holy Land) by Daniella \nTalmon-Heller provides a window into \ndiverse reactions to the Frankish presence. \nOther sources cited in Alex Mallett\u2019s \nPopular Muslim Reactions to the Franks in \nthe Levant, 1097\u20131291 may also be useful \nin this regard.11 \n\nThe editors then discuss the organization \nof the sources in the anthology into six \nchapters dealing with different genres  \nof text: \n\n1. Travel Literature and Geographical \nGuides\n\n2. Jihad Books and Juridical \nDirectives\n\n3.", "start_char_idx": 9461, "end_char_idx": 12286, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "24c1b252-d7df-4928-ace4-8634e7e26582": {"__data__": {"id_": "24c1b252-d7df-4928-ace4-8634e7e26582", "embedding": null, "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10275", "node_type": "4", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "f6adc018085224313d9b84e4096cbbfe53dfad8ae985f51fb5845115169aa578", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b4967b63-5da5-4cc0-b23f-7ef7de8f5428", "node_type": "1", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "ff6bb63dda5211673158b54a694fd3213b39c7a0c39a3e1422e8d69feae8681e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6fa92319-f44e-4773-b0a0-de5b51998936", "node_type": "1", "metadata": {}, "hash": "f7b6bc13f55bb4027d7d4b03e367d6583f44d178c448948b87e7aa5fd445b4b6", "class_name": "RelatedNodeInfo"}}, "text": "Jihad Books and Juridical \nDirectives\n\n3. Chronicles, Memoirs, and Poetry\n\nhimself, or the Fatimid diploma of investiture issued to \u1e62al\u0101\u1e25 al-D\u012bn when he was appointed as waz\u012br in 564/1169. \nDwight Reynolds, Interpreting the Self: Autobiography in the Arabic Literary Tradition (Berkeley: University of \nCalifornia Press, 2001), 95\u201396; Edd\u00e9, Saladin, 49\u201350, n. 42 (p. 597), 195.\n\n10.  This appendix is an immensely useful resource and complements previous surveys of sources, particularly \nCarole Hillenbrand, \u201cSources in Arabic,\u201d in Byzantines and Crusaders in Non-Greek Sources, 1025\u20131204, ed. Mary \nWhitby, 283\u2013340 (Oxford: Oxford University Press, 2008); and Isabel Callejas Mart\u00edn, \u201cLos ayub\u00edes (564 h./1168\u2013\n658 h./1260): un recorrido historiogr\u00e1fico,\u201d En la Espa\u00f1a Medieval 38 (2015): 399\u2013467. N.b., al-Maqr\u012bz\u012b\u2019s Kit\u0101b \nal-Sul\u016bk li-ma\u02bfrifat duwal al-mul\u016bk (described on p. 234) runs up to 844 AH (= 1440\u20131441 AD) in Mu\u1e25ammad \u02bf Abd \nal-Q\u0101dir \u02bfA\u1e6d\u0101\u2019s edition. See also Hillenbrand, \u201cSources in Arabic,\u201d 321.\n\n11.  Diy\u0101\u02be al-D\u012bn, al-\u1e24ik\u0101y\u0101t al-muqtabasa f\u012b kar\u0101m\u0101t mash\u0101yikh al-Ar\u1e0d al-Muqaddasa, ed. and trans. Daniella \nTalmon-Heller as \u201cThe Cited Tales of the Wondrous Doings of the Shaykhs of the Holy Land by \u1e0ciy\u0101\u02be al-D\u012bn Ab\u016b \n\u02bfAbd All\u0101h Mu\u1e25ammad ibn \u02bf Abd al-W\u0101\u1e25id al-Maqdis\u012b (569/1173\u2013643/1245): Text, Translation and Commentary,\u201d \nCrusades 1 (2002): 111\u201354; Alex Mallett, Popular Muslim Reactions to the Franks in the Levant, 1097\u20131291 \n(Farnham: Ashgate, 2014).\n\n4. Biographies\n\n5. Correspondences, Treaties, and \nTruces\n\n6. Inscriptions\n\nEach text is followed by a set of questions \nabout that text, and the end of each \nchapter includes broader questions that \nlink multiple texts in that chapter. Instead \nof summarizing the sources included in \neach chapter, I point to some highlights \nand teaching points that can be especially \nenlightening for students new to the field. \nFirst, the editors\u2019 decision to begin with \ngeography in Chapter 1 is refreshing and \nfunctions well in terms of framing the \nstudy of the period without reference to \nthe crusades and by demonstrating the \nlimited or perhaps circumscribed effect \nthat the expansion of Latin Christendom \nhad upon some authors, or at least on their \nwritings.\n\nFor example, readers can compare \nthe descriptions of Acre and Ascalon in \nal-Haraw\u012b\u2019s Kit\u0101b al-Ish\u0101r\u0101t (pp. 1\u201314) and \nY\u0101q\u016bt al-\u1e24amaw\u012b\u2019s Kit\u0101b Mu\u02bfjam al-buld\u0101n \n(pp. 28\u201339), bearing in mind each text\u2019s \ngenre and purpose. The former scarcely \nacknowledges the presence of the Franks \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nMuslim Sources of the Crusader Period  \u2022  626\n\nor, at least, minimizes their impact, \nwhereas the latter accords them greater \nattention\u2014at least in the excerpts provided. \nT h e  R i \u1e25 l a  o f  I b n  J u b a y r  ( p p .", "start_char_idx": 12245, "end_char_idx": 15019, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6fa92319-f44e-4773-b0a0-de5b51998936": {"__data__": {"id_": "6fa92319-f44e-4773-b0a0-de5b51998936", "embedding": null, "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10275", "node_type": "4", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "f6adc018085224313d9b84e4096cbbfe53dfad8ae985f51fb5845115169aa578", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "24c1b252-d7df-4928-ace4-8634e7e26582", "node_type": "1", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "3438457c1ade046051c7f5885199d1c9b1cb65e6a49e7b5fbaa7e35db3ac4c5d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5eb0a743-81d7-4b31-9cd3-8e55e240419a", "node_type": "1", "metadata": {}, "hash": "c7a869c106feb58af42ebf7df08b04997d72fcdb133c9d5fc3ea9dd07a2ce958", "class_name": "RelatedNodeInfo"}}, "text": "1 5 \u2013 2 7 ) \nprovides a third perspective by bringing \nsnapshots of co-existence in Acre and \nother areas to bear on our understanding \nof the period. Furthermore, the ability of \nal-Haraw\u012b and Ibn Jubayr to move between \nsites controlled by the Franks\u2014something \nthat has elicited a range of conclusions \nby modern historians\u2014provides further \ninsight into Frankish-Muslim encounters \nbetween periods of hostility.\n\nA n o t h e r  i n s t r u c t i v e  c o u n t e r p o i n t \np r e s e n t e d  i n  M u s l i m  S o u r c e s  i s  t h e \ntimeless problem of collaboration with the \nenemy. Comparison between Ibn Jubayr\u2019s \nreaction to Muslims living comfortably \n\u201cunder Frankish rule\u201d (pp. 18\u201319) and Ab\u016b \nal-Faw\u0101ris \u1e24amd\u0101n\u2019s defence of residing \n\u201cin a village whose people are not noble\u201d \n( p p .  7 6 \u2013 7 7 )  p r o v i d e s  a n o t h e r  u s e f u l \nlaunching point for investigating different \nMuslim reactions to the aftermath of the \nFirst Crusade and the Frankish presence. \nThat Ibn Jubayr describes a feast arranged \nby a generous host (who happens to be \na village headman, ra\u02be\u012bs, appointed or \nconfirmed in his appointment by the \nFranks!) adds to the complexity of the \noverall picture. Students comparing these \ntexts might be led to believe that Muslims \ndid indeed live comfortably under Frankish \nlords, following the depredations of the \nLatin Christian invasions of 1096\u20131099, and \nthat this reality elicited different responses \nfrom Muslim observers, depending on their \nallegiance to a particular vision of an ideal \nsociety. Many sources do support these  \nconclusions. However, the text al\u2010\u1e24ik\u0101y\u0101t \na l \u2010 m u q t a b a s a  c i t e d  a b o v e ,  a l t h o u g h \ncompiled a generation or two after the \n\nFrankish-Muslim encounters described in \nits reports, suggests that the Franks were \nvery capable of lordly oppression.\n\nA question that may arise in courses \non Christian-Muslim political relations \ni n  t h e  m e d i e v a l  p e r i o d  p e r t a i n s  t o \nc ult ures  of t rus t  and  d iplom ac y  and \nhow they manifested in various political \ncircumstances, interfaith and intrafaith. \nTaken as a whole, the evidence from \nChapter 3 suggests that the Franks were \noverwhelmingly less reliable in terms of \nhonoring diplomatic agreements, although \ncertain Mamluk sultans can also be accused \nof such diplomatic mischief. According \nto the sample of texts in Muslim Sources, \nt h e  F r a n k s  h o n o r e d  f o u r  s u r r e n d e r \nagreements: \n\n\u2022 S a f e  p a s s a g e  g r a n t e d  t o  t h e \ndefenders of Tyre (p. 36); \n\n\u2022 S a f e  p a s s a g e  g r a n t e d  t o  t h e \ndefenders of the Tower of David \n(pp. 65, 67); and,\n\n\u2022 S a f e  p a s s a g e  g r a n t e d  t o  t h e \ndefenders of Jabala and Latakia  \n(p. 72).\n\nHowever, several violations by the \nFranks are also recorded in the Arabic \ntexts included in the anthology:\n\n\u2022 Safe passage promised to the \ninhabitants of Ma\u02bfarrat al-Nu\u02bfm\u0101n \n(p. 64); \n\n\u2022 Safe passage promised to the \ninhabitants of Acre (p. 105); and,\n\n\u2022 Safe passage promised to the \ninhabitants of Damietta (p. 109).", "start_char_idx": 15021, "end_char_idx": 18128, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5eb0a743-81d7-4b31-9cd3-8e55e240419a": {"__data__": {"id_": "5eb0a743-81d7-4b31-9cd3-8e55e240419a", "embedding": null, "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10275", "node_type": "4", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "f6adc018085224313d9b84e4096cbbfe53dfad8ae985f51fb5845115169aa578", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6fa92319-f44e-4773-b0a0-de5b51998936", "node_type": "1", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "f4217ec7ba8d552311e272442c1ae8da80d8b7243107104296fafbe82a3eca00", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "97b68d80-8160-404d-afcd-329205ff6729", "node_type": "1", "metadata": {}, "hash": "eeb9898f1c4b3d70dcd127f1949f9f88a68a0bdf7ab80ad7566886b5b503eb8e", "class_name": "RelatedNodeInfo"}}, "text": "109).\n\nIn contrast, Muslim leaders honored \na l l  a g r e e m e n t s  d e s c r i b e d  i n  t h e \nanthology:\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n627  \u2022  Bogdan C. SmarandaChe\n\n\u2022 S a f e  p a s s a g e  g r a n t e d  t o  t h e \nTurkoman defenders of Jerusalem \n(p. 67);\n\n\u2022 Safe passage granted to Eschiva of \nBures and her retinue (p. 95); \n\n\u2022 Safe passage granted to the Franks \noccupying Damietta (p. 113); \n\n\u2022 S a f e  p a s s a g e  g r a n t e d  t o  t h e \ndefenders of Crac de Chevaliers  \n(p. 144); and,\n\n\u2022 S a f e  p a s s a g e  g r a n t e d  t o  t h e \ninhabitants of Tyre, Sidon, Atlit, \nBeirut, and Haifa (p. 147). \n\nIbn Jubayr\u2019s account suggests that \nBaldwin IV and \u1e62al\u0101\u1e25 al-D\u012bn honored a \ntruce concluded ca. 580/1184 (p. 16).12 \nFrederick II and al-Malik al-K\u0101mil honored \nthe second \u201cTreaty of Jaffa\u201d ratified in \n626/1229 (pp. 117, 121\u201322), and al-Malik \na l - \u1e62 \u0101 l i \u1e25  I s m \u0101 \u02bf \u012b l ,  a l - M a l i k  a l - M a n \u1e63 \u016b r , \nand al-Malik al-N\u0101\u1e63ir D\u0101\u02be\u016bd and \u201cthe \nFranks\u201d (possibly represented by Philip \nof Montfort, Balian of Ibelin, and the \nTemplar Master Armand de P\u00e9rigord13) \nhonored a truce concluded in 640/1243 \n(p. 128). This sampling brings to mind a \nmajor challenge of any source anthology, \nnamely the degree to which a necessarily \nminute selection of texts can stand in for \nthe huge mass of written material that \n\n12.  \u02bfIm\u0101d al-D\u012bn al-I\u1e63bah\u0101n\u012b, quoted in Ab\u016b Sh\u0101ma, Kit\u0101b al-Raw\u1e0datayn f\u012b akhb\u0101r al-dawlatayn al-n\u016briyya \nwa-l-\u1e63al\u0101\u1e25iyya, ed. Ibr\u0101h\u012bm Zaybaq (Beirut: Mu\u02beassasat al-Ris\u0101la, 1997), 3: 290. An attack by rebellious Franks \non a group of Bedouin herders under safe passage recorded in the Lyon Eracles/Old French Continuation must \nhave amounted to a violation of this very truce. La Continuation de Guillaume de Tyr (1184\u20131197), ed. Margaret \nRuth Morgan (Paris: Paul Geuthner, 1982), 18; The Conquest of Jerusalem and the Third Crusade: Sources in \nTranslation, trans. Peter W. Edbury (Aldershot: Ashgate, 1997), 12. \n\n13.  Mary Nickerson Hardwicke, \u201cThe Crusader States, 1192\u20131243,\u201d in History of the Crusades, ed. Kenneth \nM. Setton, Vol. 2: The Later Crusades, 1189\u20131311, ed. Robert Lee Wolff and Harry W. Hazard, 522\u201354 (Madison, \nWI: University of Wisconsin Press, 1969), 554; Steven Runciman, \u201cThe Crusader States, 1243\u20131291,\u201d in ibid., \n557\u201398, at 559\u201361. See also Peter Thorau, The Lion of Egypt: Sultan Baybars I and the Near East in the Thirteenth \nCentury, trans. P. M. Holt (New York: Longman, 1992), 19 and n. 25 (p.", "start_char_idx": 18123, "end_char_idx": 20607, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "97b68d80-8160-404d-afcd-329205ff6729": {"__data__": {"id_": "97b68d80-8160-404d-afcd-329205ff6729", "embedding": null, "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10275", "node_type": "4", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "f6adc018085224313d9b84e4096cbbfe53dfad8ae985f51fb5845115169aa578", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5eb0a743-81d7-4b31-9cd3-8e55e240419a", "node_type": "1", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "9bac45caac076c56fdb0f57b17447dcd989cf8e7fd5c0fd7c76008edfcd7da55", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d055563c-5059-43b2-ac88-252b07c0ea09", "node_type": "1", "metadata": {}, "hash": "6f3f6b32db3b425b7197db29a1e82fdbd4082c8f6f5a14df5448100c5188f8da", "class_name": "RelatedNodeInfo"}}, "text": "25 (p. 22).\n\nsurvives, not to mention the many more \naccounts that are lost. Overall, I think that \nthe selection of agreements and cases of \nviolations in Muslim Sources accurately \nreflects a tendency of Frankish leaders to \nbreak agreements that does not find many \nparallels among Muslim leaders. Students \nwill not fail to notice this discrepancy, \nwhich provides a useful glimpse of the \npossibilities and limitations of interfaith \ndiplomacy.\n\nBiographical dictionaries on various \nscholars and Muslim leaders in Chapter \n4 provide a further perspective that has \nbeen largely unavailable to students of \nthe period. The six biographical entries \nincluded will help students appreciate \nthe breadth of Islamic literature in the \nperiod and serve as an introduction to this \ngenre of literature in particular. Mourad \na n d  L i n d s a y  h a v e  a l s o  i n c l u d e d  I b n \n\u02bfAs\u0101kir\u2019s entry on Jesus to show \u201cJesus\u2019s \nimportance to the Islamic conception of \nhistory\u2014especially sacred history in the \nHoly Land\u2014but also the important role \nthat he plays in the Islamic conception of \nthe End of Days\u201d (p. 157). With this text in \nmind, students might revisit the excerpt \nof al-Haraw\u012b\u2019s Kit\u0101b al-Ish\u0101r\u0101t in Chapter \n1 and thereby develop an appreciation of  \nIslamic perspectives on prophetic history \nin tandem with Islamic perspectives on \nsacred landscapes.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nMuslim Sources of the Crusader Period  \u2022  628\n\nI imagine that the final chapter on \ninscriptions will be hugely appreciated; \nit is rare that students of the crusades or \nmedieval Islam are given the opportunity \nto engage with this medium. Mourad and \nLindsay consider the Fatimid inscription \nin their sample (no. 1) as an exemplar of \nthe caliphate\u2019s \u201chighly inflated\u201d display \nof authority (p. xxii). Other tendencies \nare discernible, such as the militant tone \nor \u201cwarrior theme\u201d emphasized in some \ninscriptions and the emphasis on piety \nfound in others. These monumental texts \nprovide a window into the diverse systems \nof titulature and ideologies of various \nMuslim sovereigns and invite comparison \nof the self-representation of rulers with \nother portrayals and records of their \ndeeds.\n\nAnother notable feature of the volume \nis the use of new and original translations \nfor Arabic terms, including Monarch for \nal-Malik (p. 30, n. 112); Juridical Directive \nfor fatw\u0101 (p. 54); Chief Commander for \natabeg (p. 72, n. 31); The Rhymed Prose \nfor al-Maq\u0101m\u0101t (p. 97); and the sprightly \ntranslation of \u201cTrailblazer of the Religion\u201d \nfor the khi\u1e6d\u0101b (honorific title) S\u0101biq \nal-D\u012bn (p. 194). Many students might \nfirst encounter the term fatw\u0101 in online \ncontent or news reports, which raises \nconcerns about the various translations \nand definitions that Western sources might \npropose for the term. \u201cJuridical directive\u201d\u2014\nan alternative to \u201clegal opinion\u201d widely \nu s e d  i n  c u r r e n t  s c h o l a r s h i p \u2014 d e f t l y \ni n d i c a t e s  t h e  i n s t r u m e n t \u2019 s  t e c h n i c a l \nf u n c t i o n  a n d  l e g a l  v a l u e  w i t h o u t \nsuggesting binding force. Mourad and \n\n14.  The definition of z\u0101wiya (p. 256) might be expanded to include structures for \u1e62\u016bf\u012b teaching. See Ibn \nal-Ath\u012br, al-K\u0101mil f\u012b al-ta\u02ber\u012bkh, ed. Carolus Johannes Tornberg, 13 vols. (Leiden: E. J. Brill, 1851\u201376; repr.", "start_char_idx": 20601, "end_char_idx": 23935, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d055563c-5059-43b2-ac88-252b07c0ea09": {"__data__": {"id_": "d055563c-5059-43b2-ac88-252b07c0ea09", "embedding": null, "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10275", "node_type": "4", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "f6adc018085224313d9b84e4096cbbfe53dfad8ae985f51fb5845115169aa578", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "97b68d80-8160-404d-afcd-329205ff6729", "node_type": "1", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "23fa40cd0d8d9589ec81d328dde390e334072900cd2ec998d6a28645c4d760db", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "44543d9f-1aba-40f3-a2e6-3b45d5ca4d68", "node_type": "1", "metadata": {}, "hash": "65380694280eb105bda5b90a58b758ca3881716d62d61c223d2358a3fa7b1c5f", "class_name": "RelatedNodeInfo"}}, "text": "(Leiden: E. J. Brill, 1851\u201376; repr. Beirut: \nDar \u1e62\u0101dir, 1965), 11: 503; The Chronicle of Ibn al-Ath\u012br for the Crusading Period from al-K\u0101mil f\u012b\u2019l-ta\u02ber\u012bkh, trans. \nD. S. Richards, 3 vols. (Aldershot: Ashgate, 2006), 2: 298; Edd\u00e9, Saladin, n. 60 (p. 668), cf. 266.\n\nL i n d s a y  i n c l u d e  t r a n s l i t e r a t i o n s  f o r \nmany technical terms, including al-\u1e62\u0101\u1e25ib  \n(p. 19, fn. 85), dhimm\u012b (p. 23), sul\u1e6d\u0101n  \n(p. 51, n. 15), al-R\u0101fi\u1e0da (p. 55, n. 26), Kh\u0101t\u016bn \n(p. 74, n. 60), and mihmand\u0101r (p. 209).  \nThe glossary (Appendix D) contains many \nof these terms as well as others introduced \nthroughout the text and is yet another \nextremely helpful resource packed into \nthis volume.14 Some terms that might be \nof interest to students and researchers \nare left unglossed: girdle (p. 25, but see  \nn. 94), chamberlain (p. 25), monotheist  \n( p .  4 2 ) ,  g a r r i s o n e d  w a r r i o r  ( p .  4 2 ) , \nc o m m u n i t y  ( p p .  4 5 ,  5 1 ,  5 2 ) ,  A g e  o f \nIgnorance (p. 45), hypocrites (pp. 47, \n56), officer (p. 72), village estate (p. 76), \nauthority (p. 84), nation (p. 97), ethnicities \n( p .  1 2 6 ) ,  e x c o m m u n i c a t e  ( p .  1 2 6 ) , \nvolunteers (p. 154), statehood and kingship \n(p. 171), dominion (p. 198), frontier warrior \n(pp. 206, 209, 211), the friend of the \ncommander of the faithful (p. 208), and \npartner of the commander of the faithful \n(p. 212), but the editors have made it very \neasy to look up these terms in the original \nArabic texts (see below).\n\nThe volume allows multiple configur-\nations in terms of how courses on the \ncrusades or on Islamic history during the \ncrusades might be organized. Lindsay \nhas suggested one possible approach by \nassigning, alongside Muslim Sources, Paul \nM. Cobb\u2019s Race to Paradise, which provides \nan overarching narrative and additional \nc o n t e x t  f o r  s t u d e n t s  e n g a g i n g  w i t h \nthe texts in the anthology (Lindsay has \nkindly shared his syllabus on the Hackett \nPublishing Company webpage featuring \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n629  \u2022  Bogdan C. SmarandaChe\n\nMuslim Sources15). In some cases, students \nusing this anthology might seek a little \nmore context on particular references. \nFor example, students new to the period \nmight not be familiar with the troubled \nhistory of Najr\u0101n (p. 38), whose inhabitants \nwere evicted from their town by \u02bfUmar \nb. al-Kha\u1e6d\u1e6d\u0101b (r. 13\u201323/634\u2013644).16 The \nf o u r t h  q u e s t i o n  o n  p .", "start_char_idx": 23899, "end_char_idx": 26354, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "44543d9f-1aba-40f3-a2e6-3b45d5ca4d68": {"__data__": {"id_": "44543d9f-1aba-40f3-a2e6-3b45d5ca4d68", "embedding": null, "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10275", "node_type": "4", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "f6adc018085224313d9b84e4096cbbfe53dfad8ae985f51fb5845115169aa578", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d055563c-5059-43b2-ac88-252b07c0ea09", "node_type": "1", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "1e96f990be20f757552a16c3f49590a371f02fbec52db31009ee9d9f2e789f53", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8aba7515-7175-4405-b074-5e700f937c29", "node_type": "1", "metadata": {}, "hash": "e5580bbf03c71dcf9f44d602643978106e651cc3018aa5c41e02535054bacbd7", "class_name": "RelatedNodeInfo"}}, "text": "2 0 3  r e g a r d i n g \nthe significance of penalties for truce \nviolations might be challenging to address \nwithout more context on the lead-up to \nQal\u0101w\u016bn\u2019s decision to attack the remaining \nFrankish territorial holdings in the Coastal \nPlain.17 Overall, the questions seem to \ngradually become more difficult (see p. \n115, for example), which should encourage \nprogressively more critical reading on \nthe part of students. It was wonderful to \nbe able to find some of the inscriptions \nonline on the \u201cDiscover Islamic Art\u201d \nsection of the Museum With No Frontiers \n(MWNF) website. One concern might be \nthe longevity of hyperlinks, in which case \nit would help to have an item name and \n \n\n15.  The course is called HIST 201 Approaches to History: The Islamic Near East during the Crusader Period.\nSee \u201cMuslim Sources of the Crusader Period: An Anthology,\u201d Hackett Publishing Company website, accessed \n\nJuly 22, 2022, https://hackettpublishing.com/muslim-sources-of-the-crusader-period.\n16.  Anver M. Emon, Religious Pluralism and Islamic Law: Dhimm\u012bs and Others in the Empire of Law (Oxford: \n\nOxford University Press, 2012), 103; Fred M. Donner, The Early Islamic Conquests (Princeton, NJ: Princeton \nUniversity Press, 2014), 236.\n\n17.  On this episode, see Linda S. Northrup, From Slave to Sultan: The Career of Al-Man\u1e63\u016br Qal\u0101w\u016bn and the \nConsolidation of Maml\u016bk Rule in Egypt and Syria (678\u2013689 A.H./1279\u20131290 A.D.) (Stuttgart: F. Steiner, 1998), \n156\u201357; Peter M. Holt, Early Mamluk Diplomacy, 1260\u20131290: Treaties of Baybars and Qal\u0101w\u016bn with Christian \nRulers (Leiden: E. J. Brill, 1995), 73; cf. Marwan Nader, \u201cUrban Muslims, Latin Laws, and Legal Institutions in the \nKingdom of Jerusalem,\u201d Medieval Encounters 13 (2007): 243\u201370, at 268\u201369.\n\n18.  On internal politics and reactions to Christian-Muslim diplomatic agreements concluded in 626/1229 \nand 641/1244, see Suleiman A. Mourad, \u201cA Critique of the Scholarly Outlook of the Crusades: The Case for \nTolerance and Coexistence,\u201d in Syria in Crusader Times: Conflict and Coexistence, ed. Carole Hillenbrand, 144\u201360 \n(Edinburgh: Edinburgh University Press, 2020), at 147\u201349. Mohamad El-Merheb makes a similar observation with \nregard to depictions of King Louis IX of France in Arabic accounts of the king\u2019s invasion of Egypt in 647/1249; \nMohamad El-Merheb, \u201cLouis IX in Medieval Arabic Sources: The Saint, the King, and the Sicilian Connection,\u201d \nAl-Mas\u0101q: Journal of the Medieval Mediterranean 28, no. 3 (2016): 282\u2013301, at 298\u201399.\n\nnumber for secondary reference (e.g., \nMadrasa al-\u1e62al\u0101\u1e25iyya, PA 33).\n\nT h i s  a n t h o l o g y  s h o w s  t h a t  t h e \nc r u s a d e s ,  h o w e v e r  d e f i n e d ,  d i d  n o t \nconstantly preoccupy the Islamic world. \nThe reactions of Muslim leaders were \nv a r i e d  a n d  c o m p l e x  w h e n e v e r  a n y \nWestern Christian powers threatened \nMuslim lives and livelihoods. And internal \npolitics were as important as the Frankish \nfactor in shaping contemporary Muslim \naccounts of the Frankish invasions and \nsubsequent settlement.18 The volume is \ninnovative and immensely informative. \nIt is also accessible, readable, and easy to \nuse.", "start_char_idx": 26356, "end_char_idx": 29516, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8aba7515-7175-4405-b074-5e700f937c29": {"__data__": {"id_": "8aba7515-7175-4405-b074-5e700f937c29", "embedding": null, "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10275", "node_type": "4", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "f6adc018085224313d9b84e4096cbbfe53dfad8ae985f51fb5845115169aa578", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "44543d9f-1aba-40f3-a2e6-3b45d5ca4d68", "node_type": "1", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "b13ae97c01ae073bc9e2d878abebfb706c448676fc5714f741a7cfae8b56a7dc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "252d5bef-54de-4ae0-80e7-53bf6eebfb7a", "node_type": "1", "metadata": {}, "hash": "6a25016b8a9a406540d9d65dd424b77dbf29dd5a0e1d837f5f76baca3016bea1", "class_name": "RelatedNodeInfo"}}, "text": "It is also accessible, readable, and easy to \nuse. Editions and translations used in the \nvolume are clearly identified in the first \nfootnote of any primary source text or by \nconsulting the bibliography. The volume \nalso has an index organized by honorific \ntitles (khi\u1e6d\u0101bs), names, place names, terms \nand events, and Qur\u02be\u0101nic and Biblical \nreferences. The placement of brackets \naround Qur\u02be\u0101nic verses is another nice \ndetail that, as Lindsay and Mourad explain, \n \n\nhttps://www.museumwnf.org/\nhttps://hackettpublishing.com/muslim-sources-of-the-crusader-period\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nMuslim Sources of the Crusader Period  \u2022  630\n\nreplicates pre-modern ways of marking out \nverses of the Qur\u02be\u0101n as a sign of deference \n(p. 2, n. 4). Muslim Sources of the Crusader \nPeriod: An Anthology merits recognition \nfor outstanding content put together  \nb y  J a m e s  L i n d s a y  a n d  S u l e i m a n  \nMourad and for its excellent presentation, \n\nlayout, and formatting, which attests  \nto the careful work of editors and staff  \na t  t h e  H a c k e t t  P u b l i s h i n g  C o m p a n y .  \nI learned a lot from this volume and can \nimagine how much it will benefit its \nreadership, students and researchers in \nparticular.", "start_char_idx": 29466, "end_char_idx": 30706, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "252d5bef-54de-4ae0-80e7-53bf6eebfb7a": {"__data__": {"id_": "252d5bef-54de-4ae0-80e7-53bf6eebfb7a", "embedding": null, "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10276", "node_type": "4", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "0308fb4120e59702a134278c02777c45d641196a22a1b824f16948e050ca2f60", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8aba7515-7175-4405-b074-5e700f937c29", "node_type": "1", "metadata": {"identifier": "alusur-10275", "author": "Smarandache, Bogdan C.", "title": "Review of Lindsay & Mourad (eds. and trans.), Muslim Sources of the Crusader Period", "date": "2022-12-01", "file": "alusur-10275.pdf"}, "hash": "2ceac9c12830b181623465c60cade25a52707149cd20771b6b167d8b5e45d4bb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "95d49251-d62e-4691-a236-74ff524ee2fb", "node_type": "1", "metadata": {}, "hash": "d51bbb6adb4f53e9d426bf6e6435f69ba448275393ce130d8697b1220e2a0c3a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 631-639\n\nBook Review\n\nIf al-W\u0101\u1e0di\u1e25 al-mub\u012bn f\u012b man ustush-hida min al-mu\u1e25ibb\u012bn, an eighth/four-teenth century work of \u201clove theory,\u201d \nto adopt Lois Giffen\u2019s terminology,1 ought \nto be understood as \u201ca vademecum on \nprofane love\u201d (p. 1),2 \u201ccontaining models \nof behaviour for a good Muslim to follow\u201d \n(p. 184), Monica Balda-Tillier\u2019s recent \nmonograph should be seen as an expansive \nvademecum for this vademecum. Tightly \nfocused on Mughul\u1e6d\u0101y b. Qil\u012bj (d. 762/1361) \nand his work, this book brings to light a \nlesser-known treatise on love from the \nperiod of the Cairo Sultanate and situates \nit within both its immediate reception \ncontext and the much longer intellectual \nhistory of the emotions in Arabic litera-\nture. It will benefit scholarly readers from \n\n1.  Lois Giffen, Theory of Profane Love among the Arabs: The Development of the Genre (New York: New York \nUniversity Press, 1971), xv\u2013xvii. \n\n2.  Translations of French (not provided) and Arabic are my own. \n3.  Giffen, Theory, 3\u201350. \n\nacross the fields of Arabic emotional and \nintellectual history, as well as Arabic-Is-\nlamic ethics and Classical Arabic literature \nmore broadly.\n\nBorn in around 690/1291, Mughul\u1e6d\u0101y \nwas a prolific scholar who controversially \nserved at one time as the preceptor of \n\u1e25ad\u012bth at the \u1e92\u0101hiriyya Madrasa in Cairo, \nh a v i n g  b e e n  e l e c t e d  t o  t h e  p o s i t i o n \nfollowing the death of Ibn Sayyid al-N\u0101s \n(d.734/1334), the well-known biographer \nof the Prophet. He supposedly wrote over \none hundred works, all of which, except \nal-W\u0101\u1e0di\u1e25 al-mub\u012bn, were concerned with \nthe religious sciences; al-W\u0101\u1e0di\u1e25 al-mub\u012bn, \nmuch like the other works of love theory \noutlined by Giffen,3 combines theoretical \ndiscussions about the nature, causes, signs, \n\n\u00a9 2022 Jonathan Lawrence. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nMonica Balda-Tillier. Histoires d\u2019amour et de mort: le pr\u00e9cis de \nmartyrs de l\u2019amour de Mu\u0121ul\u1e6d\u0101y (m. 1361) (Paris and Cairo: Institut \nfran\u00e7ais d\u2019arch\u00e9ologie orientale, 2022). ISBN 9782724707892. xiv+284 \n\npp. \u20ac49.00 cloth.\n\nJonathan Lawrence \nUniversity of Oxford \n\n(jonathan.lawrence@orinst.ox.ac.uk)\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n632  \u2022  Jonathan Lawrence\n\nand ethics of love with stories and poetry \nfrom the vast corpus of the Arabic literary \ntradition. Mughul\u1e6d\u0101y\u2019s conception of love \nis centered on a famously controversial \n\u1e25ad\u012bth; supposedly, the Prophet stated that \n\u201cman \u02bfashiqa fa-\u02bfaffa fa-katama fa-m\u0101ta \nm\u0101ta shah\u012bdan\u201d (whosoever experiences \npassionate love, remains chaste,4 keeps \nthe secret and dies, dies as a martyr).5 \nThis apocryphal \u1e25ad\u012bth, of which there \nare several variations, the distinctions \nbetween which are ably dissected by \nBalda-Tillier across her second chapter \n(pp.", "start_char_idx": 47, "end_char_idx": 3118, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "95d49251-d62e-4691-a236-74ff524ee2fb": {"__data__": {"id_": "95d49251-d62e-4691-a236-74ff524ee2fb", "embedding": null, "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10276", "node_type": "4", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "0308fb4120e59702a134278c02777c45d641196a22a1b824f16948e050ca2f60", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "252d5bef-54de-4ae0-80e7-53bf6eebfb7a", "node_type": "1", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "2158b4dfa9c184cdb5a43847ad9441b644dacc671024e954156e965e25b43a78", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7a596c61-b8c8-406b-bdbd-d76316f4cc5b", "node_type": "1", "metadata": {}, "hash": "465963b3b97f0aa998a5095dd4e06ba9bf1e0486abe936f3405ee6df8b0c88b0", "class_name": "RelatedNodeInfo"}}, "text": "36\u201346), informs Mughul\u1e6d\u0101y\u2019s central \nthesis: that the experience of love itself, if \nundertaken within the limits outlined by \nthe \u1e25ad\u012bth, leads to martyrdom. \n\nThe book is split into four chapters, an \nintroduction, and a conclusion, followed \nby three appendices. As Balda-Tillier notes, \nthe first two chapters of this monograph \nought to be understood, in their approach, \na s  a  h i s t o r y  o f  i d e a s ,  a t t i t u d e s ,  a n d \nemotion, whilst the second two are literary \nanalyses of aspects of the text (p. 4). The \nfirst chapter provides readers with an \nindispensable historical, technical, and \nbiographical grounding to Mughul\u1e6d\u0101y \nand his work, including a discussion of its \nimmediate public reception, a description \nof his methods, and a brief analysis of his \nintended audience. Most significant is \nBalda-Tillier\u2019s description and analysis of \n\n4.  As outlined by Renate Jacobi and, more recently, Jokha Alharthi, the translation of \u201c\u02bfiffa\u201d as chastity is \nsomething of an academic shorthand that does not express the whole range of meaning implied in the term. \nRather, the virtue of \u02bfiffa refers here to the maintenance of Islamic legal norms with regard to sexual propriety. \nIn other words, only engaging in sexual intercourse with licit partners (an opposite-sex spouse or enslaved \nperson). See Renate Jacobi, \u201cThe \u02bfUdhra: Love and Death in the Umayyad Period,\u201d in Martyrdom in Literature: \nVisions of Death and Meaningful Suffering in Europe and the Middle East from Antiquity to Modernity, ed. \nFriedericke Pannewick, 163\u2013187 (Wiesbaden: Reichert, 2004), 140; and Jokha Alharthi, The Body in Arabic Love \nPoetry: The \u02bfUdhri Tradition (Edinburgh: Edinburgh University Press, 2021), 56\u201378, esp. 70\u201372.\n\n5.  Mughul\u1e6d\u0101y b. Qil\u012bj, al-W\u0101\u1e0di\u1e25 al-mub\u012bn f\u012b man ustushhida min al-mu\u1e25ibb\u012bn (Beirut: Mu\u02beassasat al-Intish\u0101r \nal-\u02bfArab\u012b, 1997), 17\u201319. \n\nthe different manuscript traditions, and \ntheir divergence from the modern printed \nedition, noting the critical receptions that \neach variation attests (pp. 14\u201316); she \nreturns to this manuscript analysis later, \nin the fourth chapter, to highlight where \nindividual manuscripts show different \napproaches to the question of who is and \nwho is not a martyr (pp. 129\u201330). Balda-\nTillier provides footnote references not \nonly to the printed edition, but also to all \nof the manuscript copies she has seen, a \nhighly useful addition to this work.  \n\nMoving into the second chapter, we \nbegin to get into the thick of the analysis. \nHere, Balda-Tillier scours Mughul\u1e6d\u0101y\u2019s \nmore theoretical introductory sections \n(the initial ninety pages in the printed \nedition) for information regarding his \nconception of what love is, how it inheres \nin people, what its signs are, and whether \nit is a praiseworthy or blameworthy \nemotion. In sum, she outlines four central \naspects of Mughul\u1e6d\u0101y\u2019s conception of \npassionate love (pp. 70\u201371): (i) passionate \nlove is not a deliberate choice of those \nwho experience it; (ii) two souls are \nlinked through mush\u0101kala (affinity) and \nunited by that which is good and not by \ntheir faults; (iii) once it has taken control \nof the heart, passionate love inevitably \nturns into illness, madness, and death; \n(iv) passionate love only appears harmful,", "start_char_idx": 3119, "end_char_idx": 6374, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7a596c61-b8c8-406b-bdbd-d76316f4cc5b": {"__data__": {"id_": "7a596c61-b8c8-406b-bdbd-d76316f4cc5b", "embedding": null, "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10276", "node_type": "4", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "0308fb4120e59702a134278c02777c45d641196a22a1b824f16948e050ca2f60", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "95d49251-d62e-4691-a236-74ff524ee2fb", "node_type": "1", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "1ac8ca0c2e8242a7eb08e7f9e33c588a135ee5a205c9906ee6948efa145335c0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b1d75372-92d0-4082-9dfa-7a4c36889ff6", "node_type": "1", "metadata": {}, "hash": "9cad0b0f36b940cf6a64c534cb165a9e06e3445169500d0e3368bedff8537ae2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nMonica Balda-Tillier\u2019s Histoires d\u2019amour et de mort  \u2022  633\n\nbut in reality suffering is a way to elevate \noneself and attain a greater reward in the \nHereafter. Although this section is a useful \ndescription of the material contents of the \nintroductory section, it might have been \nprofitably enhanced by an integrated \nanalysis of how the theory does or does \nnot show up in different anecdotes; here, \nBalda-Tillier might have replicated some \nof what Mughul\u1e6d\u0101y himself was doing, \nshowing how the characters exemplify \n(or not) his theories in action. Love is \nunderstood in the text, after all, as a lived, \nphenomenological experience.   \n\nIn the third chapter, Balda-Tillier \nsituates Mughul\u1e6d\u0101y\u2019s work within literary \nh i s t o r y ,  b u i l d i n g  l a r g e l y  o n  G i f f e n \u2019 s \nfoundational Theory of Profane Love \namong the Arabs. Here, Balda-Tillier \nprovides a micro-analysis of the genre \noutlined by Giffen and the individual \nworks within it, including those which \ncame after Mughul\u1e6d\u0101y, emphasizing the \nnovelty of Mughul\u1e6d\u0101y\u2019s approach and \nstructure. Certainly, within the genre, \nthe use of the biographical dictionary \nform was truly remarkable and highlights \nMughul\u1e6d\u0101y\u2019s literary and practical focus, \nhis use of storytelling as source material to \nunderstand emotional experience, and his \ndesire for his work to be easily navigated \nby the reader. Balda-Tillier also explains \na n d  d e m o n s t r a t e s  t h e  c o n n e c t i o n s \nM u g h u l \u1e6d \u0101 y \u2019 s  t h e o r i e s  a n d  i d e a s  h a d \nwith thinkers and works outside of this \nparticular genre, including the more \n\n6.  See, for example, Monica Balda-Tillier, \u201cL\u2019\u00e9puisement d\u2019un genre litt\u00e9raire? Le \u0120aw\u0101n\u012b al-a\u0161w\u0101q f\u012b ma\u02bf\u0101n\u012b \nal-\u02bfu\u0161\u0161\u0101q d\u2019Ibn al-Bakk\u0101\u02be (m. 1040/1630),\u201d Annales Islamologiques 49 (2015): 39\u201354. \n\n7.  Victor de Castro Le\u00f3n, \u201cIbn al-Kha\u1e6d\u012bb and His Mamluk Reception,\u201d in New Readings in Arabic Historiography \nfrom Late Medieval Egypt and Syria: Proceedings of the Themed Day of the Fifth Conference of the School of \nMamluk Studies, ed. Jo Van Steenbergen and Maya Termonia, 168\u201374 (Leiden: Brill, 2021); Th. Emil Homerin, \n\u201cIbn Ab\u012b \u1e24a\u01e7ala and Sufism,\u201d in The Sultan\u2019s Anthologist: Ibn Ab\u012b \u1e24a\u01e7ala and his Work, ed. Nefeli Papoutsakis \nand Syrinx von Hees, 13\u201344 (Baden-Baden: Ergon Verlag, 2017), 24\u201325. \n\nmystical-philosophical approach of figures \nlike Ibn S\u012bn\u0101 (d. 428/1037) or the Ikhw\u0101n \nal-\u1e62af\u0101\u02be, and more general histories like \nKit\u0101b al-Agh\u0101n\u012b or Nih\u0101yat al-arab.", "start_char_idx": 6379, "end_char_idx": 8896, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b1d75372-92d0-4082-9dfa-7a4c36889ff6": {"__data__": {"id_": "b1d75372-92d0-4082-9dfa-7a4c36889ff6", "embedding": null, "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10276", "node_type": "4", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "0308fb4120e59702a134278c02777c45d641196a22a1b824f16948e050ca2f60", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7a596c61-b8c8-406b-bdbd-d76316f4cc5b", "node_type": "1", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "2875598b541163dd60f0d653a86d48e7ef9af9b09c5a81f21aeb39b8a3a11eb7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d2d0226c-b1aa-439a-8af0-f85ef5fb79f9", "node_type": "1", "metadata": {}, "hash": "d655dad53297f97547570d173bf47993e0306ecc049f080dbe8fdeb1585c225c", "class_name": "RelatedNodeInfo"}}, "text": "This \ndiscussion is useful: it paints Mughul\u1e6d\u0101y \nas the inheritor of a broad and long-\nstanding intellectual and literary tradition \nregarding love and emphasizes the ways \nin which his work represents a new and \ninnovative contribution to that tradition, \nwhich continued long after his death and \nin which new texts continue to be found \nand analysed profitably.6 \n\nOne minor quibble here relates to \nh e r  d i s c u s s i o n  o f  I b n  a l - K h a \u1e6d \u012b b \u2019 s  ( d . \n776/1375) Raw\u1e0dat al-ta\u02bfr\u012bf, a large work \non divine love that has a lexicographical \nfocus (pp. 112\u201313). This work is listed \nlast in the third section of this chapter, \nwhich is entitled \u201cthe other sources of \nal-W\u0101\u1e0di\u1e25\u201d (p. 108). However, although Ibn \nal-Kha\u1e6d\u012bb was certainly a contemporary \nof Mughul\u1e6d\u0101y, this work was famously \nwritten as a response to Ibn Ab\u012b \u1e24ajala\u2019s \n(d. 776/1375) later D\u012bw\u0101n al-\u1e63ab\u0101ba,7 and \nshould not, therefore, be understood as \na source of al-W\u0101\u1e0di\u1e25 al-mub\u012bn, even if its \nappearance in the same century, and its \nspecific orientation towards divine love \nrather than profane love, helps to clarify \nthe discursive and intellectual context in \nwhich al-W\u0101\u1e0di\u1e25 al-mub\u012bn was being read. \n\nEasily the most exciting aspect of Balda-\nTillier\u2019s book for this reviewer is the fourth \nchapter, in which she makes use of the \nsame granular precision we saw in the \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n634  \u2022  Jonathan Lawrence\n\nsecond chapter to analyse the biographical \ndictionary section of al-W\u0101\u1e0di\u1e25 al-mub\u012bn. \nShe first explores the difference between \nthose stories that Mughul\u1e6d\u0101y introduces \nwith the term shah\u012bd (martyr) and those \nhe introduces with the term qat\u012bl (victim) \nand notes the various ways in which \na character might be prevented from \nbecoming a shah\u012bd, such as committing \ns u i c i d e  o r  n o t  b e l i e v i n g  i n  I s l a m ; \nthroughout this chapter, she argues that \nby excluding pagans and animals as well \nas those who breach Islamic legal dicta \n(by, for example, committing suicide) \nfrom being martyrs, Mughul\u1e6d\u0101y \u201cdraws \nan Islamic framework\u201d for the concept \nof love martyrdom (p. 150). Here, Balda-\nTillier\u2019s analysis becomes increasingly \nmathematical and typological, dividing \nt h e  a n e c d o t e s  u p  t h r o u g h  d i f f e r e n t \nschematics to explore the major motifs, \nthemes, character types, and geographies \ndepicted in the text. This latter part is of \nparticular geopoetic interest; the author \nfocuses on the relationship between space \nand the development of the individual \nstory, bringing the urban locations of Iraq, \nSyria, and the Hijaz into conversation \nwith the deserts, convents, psychiatric \nhospitals, and other locations that form \nthe backdrop to anecdotes depicting lovers \nand their tribulations. A further highly \ninformative aspect of this chapter is the \nauthor\u2019s analysis of \u201cthe anchoring of \n\u02bfudhr\u012b love\u201d (p. 137) in both the literary \ntradition and history through her twin \ndiscussion of poet-lovers (e.g., Jam\u012bl) \nand real historical characters (e.g., Ibn \nD\u0101w\u016bd, d. 297/909) (pp. 137\u201345).", "start_char_idx": 8897, "end_char_idx": 11965, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d2d0226c-b1aa-439a-8af0-f85ef5fb79f9": {"__data__": {"id_": "d2d0226c-b1aa-439a-8af0-f85ef5fb79f9", "embedding": null, "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10276", "node_type": "4", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "0308fb4120e59702a134278c02777c45d641196a22a1b824f16948e050ca2f60", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b1d75372-92d0-4082-9dfa-7a4c36889ff6", "node_type": "1", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "103b2ed6209793690145863c752e03f89083317ee204f2ec14d22f8b10381951", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "03adbd7a-5a64-4091-bc24-6c52f0818237", "node_type": "1", "metadata": {}, "hash": "31978829d9cea16fcd487f6fb5a0463561694a6a38a81c37deb2217e82a944ed", "class_name": "RelatedNodeInfo"}}, "text": "297/909) (pp. 137\u201345). Here, \nBalda-Tillier\u2019s literary scholarship is at \nits apex, as she explores the interplay \nbetween biographical, imaginative, poetic, \nand historical discourses in shaping the \n\nreception of different characters and their \nplacement within this meditation on the \nnature of love. \n\nIn her conclusion, Balda-Tillier brings \nthe many and various strands of her \nanalysis of this text together and provides \na final meditation on al-W\u0101\u1e0di\u1e25 al-mub\u012bn, in \nwhich she argues that Mughul\u1e6d\u0101y marries \nliterary sources with religious ideals. \nIn an \u201cattempt to present and defend \nhis own way of understanding religion,\u201d \nMughul\u1e6d\u0101y brings together \u201cprofane\u201d \nstories and sacred texts to draw up \u201ca \nnew literary sunna\u201d that aims to direct \nMuslims\u2019 personal piety and behavior \n(p. 184). Balda-Tillier compares the text \nhere to a Sufi manual, emphasizing the \ntext\u2019s own desire for the reader to adopt \nand practice its ethics. This conclusion is \nfollowed by three appendices that outline \n(i) the sources of the various citations in \nthe theoretical introduction to the work; \n(ii) the sources of the various stories in the \nanecdotal section; and (iii) the different \nanecdotes depicting a group Balda-Tillier \ncalls the \u201cfaux-anonymes\u201d (those whose \nnames are given by Mughul\u1e6d\u0101y but whose \nlives are otherwise unknown to history), \nwith a list of other works in which these \nanecdotes occur. Finally, whilst the index \nis broken down into people and places, I \ncannot help but think an index of concepts \nmight also have been useful to allow \nreaders to find more easily discussions of, \nfor instance, technical terms like shah\u0101da \n(martyrdom) or more general topics like \ndivine love. \n\nA central theme of Balda-Tillier\u2019s work \nis her focus on Mughul\u1e6d\u0101y\u2019s controversial \ncontemporary reception, which led to his \nbook being removed from sale at the Cairo \nbook market and to his arrest some time \nafter 1344; soon after his arrest, however, \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nMonica Balda-Tillier\u2019s Histoires d\u2019amour et de mort  \u2022  635\n\nthe Emir Jankal\u012b b. al-B\u0101b\u0101 (d. 746/1345), \nwho took exception both to the ban and to \nthe arrest, freed Mughul\u1e6d\u0101y and returned \nthe book to sale. According to Balda-Tillier, \nthere were several likely causes for the \nuproar. She mentions the contemporary \ntheoretical opposition the book would \nhave received from neo-\u1e24anbalite thought, \nwhich opposed the idea of love martyrdom, \na theoretical position best elaborated in Ibn \nQayyim al-Jawziyya\u2019s (d. 751/1350) earlier \nRaw\u1e0dat al-mu\u1e25ibb\u012bn (p. 12).8 Mughul\u1e6d\u0101y\u2019s \npostulations concerning love martyrdom \nare decidedly different from his \u1e24anbalite \ncontemporary\u2019s conception of \u02bfishq as a \ndangerous emotion that made the lover \ndirect their focus onto an earthly beloved, \ndistracting them from the divine. For \nthat reason, \u02bfishq was dangerously close \nto idolatry (shirk) (p. 19) in Ibn Qayyim \nal-Jawziyya\u2019s understanding.9 By contrast, \nin suggesting that those who experience \n\u02bfishq should be seen as martyrs, and by \nadvocating the proposition that love \nennobles man\u2019s spirit, Mughul\u1e6d\u0101y draws a \nstraight line between human and divine \nlove and thereby establishes what Balda-\nTillier calls the \u201cislamization\u201d (a term used \nthroughout the work, most significantly \npp. 67\u201370) of \u02bfishq with the focus on \nmartyrdom and its associated concept \nof jih\u0101d (p. 71).", "start_char_idx": 11943, "end_char_idx": 15314, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "03adbd7a-5a64-4091-bc24-6c52f0818237": {"__data__": {"id_": "03adbd7a-5a64-4091-bc24-6c52f0818237", "embedding": null, "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10276", "node_type": "4", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "0308fb4120e59702a134278c02777c45d641196a22a1b824f16948e050ca2f60", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d2d0226c-b1aa-439a-8af0-f85ef5fb79f9", "node_type": "1", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "78f3d385be931364f04aaf7427a95a4fba7d1bd79caa54bb2cfdc918b47f6deb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e24c35d5-1d9a-4d69-aa1f-17807e12c18b", "node_type": "1", "metadata": {}, "hash": "89088fc2db4570030e7844369d90b578906b9a52813b5be85bb56c3fd45a1513", "class_name": "RelatedNodeInfo"}}, "text": "71). For this reason, much of \nal-W\u0101\u1e0di\u1e25 al-mub\u012bn is centered on proving \nthe textual and scriptural validity of the \n\u1e25ad\u012bth al-\u02bfishq against its detractors (p. \n20, p. 181). This represents an explicitly \npositive vision of \u02bfishq, one that depicts it \nnot just as an ennobling moral force, but \n\n8.  Ibn Qayyim al-Jawziyya, Raw\u1e0dat al-mu\u1e25ibb\u012bn wa-nuzhat al-musht\u0101q\u012bn, ed. Sayyid \u02bfImr\u0101n (Cairo: D\u0101r \nal-\u1e24ad\u012bth, 2004), 158\u201360; see also Joseph Norment Bell, Love Theory in Later Hanbalite Islam (Albany: State \nUniversity of New York Press, 1979), 133\u201338.\n\n9.  See Bell, Love, 139\u201340, 164\u201365. \n\nalso as the \u201csummit\u201d of Islamic orthodoxy \n(p. 181)\u2014an almost necessary experience. \nIn other words, this is a forthright defence \nof the synergistic relationship between \nthe passionate love of earthly forms and \nIslamic ideals. \n\nThe author also proffers other possible \nr e a s o n s  f o r  t h e  b o o k \u2019 s  c o n t r o v e r s i a l \nr e c e p t i o n ,  i n c l u d i n g  t h e  m o r a l l y \nlicentious verses found at its end, noting \nthat contemporary Cairo was still in the \nshadow of Baybars\u2019 (d. 676/1277) notorious \nseventh/thirteenth-century campaign \nagainst vice (p. 13). She suggests that \nthe intellectual world of contemporary \nCairo was such that Mughul\u1e6d\u0101y, a \u1e24anaf\u012b \nand a walad al-n\u0101s (son of a Mamluk), \nw o u l d  h a v e  e a s i l y  s u s t a i n e d  a t t a c k s \nfrom the autochthonous, largely Sh\u0101fi\u02bf\u012b \nestablishment (pp. 13\u201314). She argues in \nher conclusion that it was \u201cthis innovative \nreligious reading, coupled with his not \nbelonging to the local Egyptian scholarly \ncircle, that earned him his prison sentence \na n d  c a u s e d  h i s  b o o k  t o  b e  r e m o v e d \ntemporarily from sale\u201d (p. 185). \n\nHowever, much of the controversy \nat the time revolved more explicitly \naround Mughul\u1e6d\u0101y\u2019s repeated references \nto \u02bf\u0100\u02beisha (d. 58/678) and the Prophet\u2019s \nsupposed experience of \u02bfishq for her. It \nis here (pp. 11\u201313), I would argue, that \nBalda-Tillier gets to the kernel of the \ncontemporary distaste for the work and \nshows some of the daring ways in which \nMughul\u1e6d\u0101y went about his \u201cislamization\u201d \nof \u02bfishq; this is indeed the reason for \ncontemporary disapprobation that is \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n636  \u2022  Jonathan Lawrence\n\nmentioned by his friend Khal\u012bl ibn Aybak \nal-\u1e62afad\u012b (d. 764/1363) in his biography \nof Mughul\u1e6d\u0101y, and then later taken up \nby Ibn \u1e24ajar al-\u02bfAsqal\u0101n\u012b (d. 852/1449) \nand Ibn al-\u02bfIm\u0101d (d.", "start_char_idx": 15310, "end_char_idx": 17774, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e24c35d5-1d9a-4d69-aa1f-17807e12c18b": {"__data__": {"id_": "e24c35d5-1d9a-4d69-aa1f-17807e12c18b", "embedding": null, "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10276", "node_type": "4", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "0308fb4120e59702a134278c02777c45d641196a22a1b824f16948e050ca2f60", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "03adbd7a-5a64-4091-bc24-6c52f0818237", "node_type": "1", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "b2a92d82b20d47628c047f7cb5ba443ffc4528e0873d63dec71c168ece06158e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8822b721-cbde-4d39-9b26-81e5b5c07e1e", "node_type": "1", "metadata": {}, "hash": "69e9afccf797008de9e1c8ccd9c59d188891493d09c46807aabc1303db01b8d4", "class_name": "RelatedNodeInfo"}}, "text": "852/1449) \nand Ibn al-\u02bfIm\u0101d (d. 1089/1679).10 At the \nvery beginning of the work, Mughul\u1e6d\u0101y \nreferences the very famous story in which \n\u02bf\u0100\u02beisha loses her necklace and is accused \nof impropriety;11 Balda-Tillier argues that \nMughul\u1e6d\u0101y \u201cestablishes a parallel between \nthe attacks of those who considered the \n\u1e25ad\u012bth al-\u02bfishq as invalid and the \u1e25ad\u012bth \nof the lie, as well as between the Qur\u02beanic \nrevelation that came to Mu\u1e25ammad in \norder to prove the innocence of his wife \nand the W\u0101\u1e0di\u1e25, written to confound and \nthwart the opponents of the notion of love \nmartyrdom\u201d (p. 12). The function of these \nintroductory passages was to \u201clegitimate \nthe subject that Mughul\u1e6d\u0101y chose for his \nbook, profane love, and bring it closer to \nreligious discourses\u201d (p. 11). Moreover, \nMughul\u1e6d\u0101y even includes \u02bf\u0100\u02beisha as a \ntransmitter of one version of the \u1e25ad\u012bth \nal-\u02bfishq. Al-W\u0101\u1e0di\u1e25 al-mub\u012bn was attacked \nby scholars who \u201cdid not accept making \n\u02bf\u0100\u02beisha... the proponent of a potentially \nadulterous and illegal passionate love\u201d (p. \n12) and who therefore refused to recognise \nthe authenticity of the \u1e25ad\u012bth. Here, Balda-\n\n10.  Khal\u012bl b. Aybak al-\u1e62afad\u012b, A\u02bfy\u0101n al-\u02bfa\u1e63r wa-a\u02bfw\u0101n al-na\u1e63r (Beirut: D\u0101r al-Fikr al-Mu\u02bfa\u1e63ir, 1998), 5:433\u201338; \nIbn \u1e24ajar al-\u02bfAsqal\u0101n\u012b, al-Durar al-k\u0101mina f\u012b a\u02bfy\u0101n al-mi\u02bea al-th\u0101mina (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1997), \n4:433; Ibn al-\u02bfIm\u0101d, Shadhar\u0101t al-dhahab f\u012b akhb\u0101r man dhahab (Cairo: Maktabat al-Quds\u012b, 1931\u201332), 6:197.  It is \nworth noting that in a previous publication, Balda-Tillier had dismissed this reason, alleging that contemporary \ndisapprobation was not about \u02bf\u0100\u02beisha specifically but rather more generally targeted at \u201cthe theory of love \nwhich is based on this \u1e25ad\u012bth\u201d (i.e. the \u1e25ad\u012bth of love martyrdom), with any discussion of \u02bf\u0100\u02beisha reframed \nin this reading as a kind of foil to allow for such criticism; see Monica Balda-Tillier, \u201cThe Forbidden Passion: \nMughul\u1e6d\u0101y\u2019s Book on the Martyrdom of Love and its Censorship\u201d, al-Qantara 35:1 (2014), 189.\n\n11.  A story retold at length in Nabia Abbott, Aishah: The Beloved of Mohammed (Chicago, IL: University of \nChicago Press, 1942), 30\u201338.\n\n12.  Ibn Ab\u012b \u1e24ajala, D\u012bw\u0101n al-\u1e63ab\u0101ba (Beirut: D\u0101r wa-Maktabat al-Hil\u0101l, 1980), 257\u201358\n13.  See, for example, an anecdote Ibn Ab\u012b \u1e24ajala cites about a man drinking his beloved\u2019s urine as a sexually \n\npermissible way to sate his desire: D\u012bw\u0101n, 207.", "start_char_idx": 17743, "end_char_idx": 20120, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8822b721-cbde-4d39-9b26-81e5b5c07e1e": {"__data__": {"id_": "8822b721-cbde-4d39-9b26-81e5b5c07e1e", "embedding": null, "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10276", "node_type": "4", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "0308fb4120e59702a134278c02777c45d641196a22a1b824f16948e050ca2f60", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e24c35d5-1d9a-4d69-aa1f-17807e12c18b", "node_type": "1", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "5541180910aed69a29663e1a498fdb7c922d514a395e1f61b0ed90741fe95d70", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a74eef67-058b-427d-9ca4-2de371b3f87f", "node_type": "1", "metadata": {}, "hash": "4a59f72f4633ba2fa692b6fc05049940ec8001e037b479ea2c636dfc68e542f6", "class_name": "RelatedNodeInfo"}}, "text": "Tillier\u2019s analysis is piercing and brings \nout the ways in which Mughul\u1e6d\u0101y\u2019s work \nitself courted controversy, the audacious \nstyle and language in which he packaged \nhis own ideas, and the particular way \nin which he brings all manner of stories \ntogether under the auspices of his positive \ninterpretation of \u02bfishq. \n\nA c r o s s  t h e  w o r k ,  B a l d a - T i l l i e r \nbalances her enthusiastic and emphatic \nanalysis of the subtle novelties present \nin Mughul\u1e6d\u0101y\u2019s theoretical contributions \nto the genre with a contextualisation of \nthese ideas and methods within both the \nwell-established genre of love theory \na n d  w i d e r  i n t e l l e c t u a l  c u l t u r e .  S u c h \ncontextualisation is necessary if one is to \ntake Mughul\u1e6d\u0101y\u2019s ideas on their own terms \nand not overstate their novelty or the \nmanner of controversy his work provoked. \nIndeed, within a decade or so, as is noted \nby Balda-Tillier (p. 38), Mughul\u1e6d\u0101y and this \n\u1e25ad\u012bth are quoted in encomiastic fashion \nby Ibn Ab\u012b \u1e24ajala in D\u012bw\u0101n al-\u1e63ab\u0101ba,12 \nitself a far more openly licentious work \nthan al-W\u0101\u1e0di\u1e25 al-mub\u012bn.13 Shih\u0101b al-D\u012bn \nM a \u1e25 m \u016b d  a l - \u1e24 a l a b \u012b  ( d . 1 3 2 5 )  h a d  a l s o \ncited the \u1e25ad\u012bth in two formulations and \nintegrated it unproblematically into his \nearlier \u1e24anbalite work, Man\u0101zil al-a\u1e25b\u0101b \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nMonica Balda-Tillier\u2019s Histoires d\u2019amour et de mort  \u2022  637\n\nwa-man\u0101zih al-alb\u0101b. 14 The inclusion \nof the \u1e25ad\u012bth al-\u02bfishq into these texts \ndemonstrates the currency of both the \n\u1e25ad\u012bth and the notion of love martyrdom \nin contemporary Cairo. Al-\u1e24alab\u012b, Ibn Ab\u012b \n\u1e24ajala, and indeed many other writers \nin this tradition also bring together \nprofane stories of earthly love with sacred \ntexts and use both sets of materials as \nevidence for their ethical postulations, \nharmonizing the correct practice in love \nwith Islamic legal and scriptural norms.15 \nBoth of these contemporary authors also \ninclude explicitly positive descriptions of \nlove as a potentially ennobling emotion \neven if their final estimation is perhaps \nmore measured than that of Mughul\u1e6d\u0101y. \nWhilst Mughul\u1e6d\u0101y\u2019s thesis, that through \nthe experience of love one can elevate \noneself above one\u2019s human condition as a \nmartyr (p. 72), would indeed have found \nopposition in figures like Ibn Qayyim \nal-Jawziyya, it is worth remembering \nIbn Qayyim al-Jawziyya was himself a \ncontroversial figure whose literalist ideas \nalso at times met with resistance from the \n\n14.  Shih\u0101b al-D\u012bn Ma\u1e25m\u016bd al-\u1e24alab\u012b, Man\u0101zil al-a\u1e25b\u0101b wa-man\u0101zih al-alb\u0101b, ed. Mu\u1e25ammad al-D\u012bb\u0101j\u012b \n(Beirut: D\u0101r \u1e62\u0101dir, 2000), 55, 74\u201376.  \n\n15.", "start_char_idx": 20122, "end_char_idx": 22741, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a74eef67-058b-427d-9ca4-2de371b3f87f": {"__data__": {"id_": "a74eef67-058b-427d-9ca4-2de371b3f87f", "embedding": null, "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10276", "node_type": "4", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "0308fb4120e59702a134278c02777c45d641196a22a1b824f16948e050ca2f60", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8822b721-cbde-4d39-9b26-81e5b5c07e1e", "node_type": "1", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "569a3ca998a3dc639417e1ff2812c3a6c9be39c0b811e7b2486c8632417ee9aa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1ce8f8d0-7a18-402f-ac02-692fb9825ce6", "node_type": "1", "metadata": {}, "hash": "ef3db0a47d16263db7ba334cfbffd930c880ed7315ac79e91d61c76824a07cca", "class_name": "RelatedNodeInfo"}}, "text": "15.  We can see this approach as far back as al-Khar\u0101\u02bei\u1e6d\u012b\u2019s I\u02bftil\u0101l al-qul\u016bb; see Beatrice Gruendler, \u201c\u2019Pardon \nThose Who Love Passionately\u2019: A Theologian\u2019s Endorsement of Shah\u0101dat al-\u02bfIshq,\u201d in Martyrdom in Literature: \nVisions of Death and Meaningful Suffering in Europe and the Middle East from Antiquity to Modernity, ed. \nFriedericke Pannewick, 189\u2013236 (Wiesbaden: Reichert, 2004). \n\n16.  He was notably imprisoned with Ibn Taymiyya (d. 728/1328) in his youth. For a detailed biography of \nthe scholar, see Livnat Holtzman \u201cIbn Qayyim al-Jawziyya,\u201d in Essays in Arabic Literary Biography 1350\u20131800, \ned. Joseph E. Lowry and Devin Stewart, 202\u201333 (Wiesbaden: Harrassowitz, 2009). Of note is his longstanding \nadversarial relationship with Taq\u012b al-D\u012bn al-Subk\u012b (d.756/1355), surveyed in Caterina Bori and Livnat Holtzman, \n\u201cA Scholar in the Shadow,\u201d Oriente Moderno 90:1 (2010), 22\u20136. As Hofer has suggested, for every Ibn Taymiyya (or \nIbn Qayyim al-Jawziyya), there was a T\u0101j al-D\u012bn al-Subk\u012b (d. 771/1340) (or Taq\u012b al-D\u012bn al-Subk\u012b), who \u201cembraced \nand traditionalized\u201d innovative practices; Nathan Hofer, The Popularisation of Sufism in Ayyubid and Mamluk \nEgypt, 1173-1325 (Edinburgh: Edinburgh University Press, 2015), 11. \n\n17.  An obvious example of this would be Ibn al-\u02bfArab\u012b\u2019s (d. 638/1240) Tarjum\u0101n al-ashw\u0101q, a series of poems \nthat explores divine love with reference to the self-same \u02bfudhr\u012b stories that populate Mughul\u1e6d\u0101y\u2019s work. \n\n18.  Homerin, \u201cIbn Ab\u012b \u1e24a\u01e7ala,\u201d 39\u201342. See also Ibn Ab\u012b \u1e24ajala, Ghayth al-\u02bf\u0101ri\u1e0d f\u012b mu\u02bf\u0101ra\u1e0dat Ibn al-F\u0101ri\u1e0d, ed. \nMuj\u0101hid Mu\u1e63\u1e6daf\u0101 Bahjat (Damascus: D\u0101r al-Qalam, 2018). \n\ncontemporary scholarly community and \nMamluk elite.16 Moreover, similar ideas \nconcerning the interrelationship between \nt he exp erienc e of p as s ionat e hu m an \nlove and the divine, at least as textual \nmotifs, had long had traction outside of \nthis genre in Sufi communities.17 Indeed, \nIbn Ab\u012b \u1e24ajala would soon get into hot \nwater politically for opposing the idea of \nhuman love as a gateway to the divine as \nexpounded by Ibn al-F\u0101ri\u1e0d (d. 632/1235).18 \n\nW h a t  b e c o m e s  c l e a r  f r o m  r e a d i n g \nacross this genre and wider debates on \nemotion and its embodiment in the Cairo \nSultanate is that, during the period, \nthere was an increasingly contentious \nintellectual debate surrounding both the \npractice of love (the ways in which people \nbehave and act when they are in love) \nand the adoption of love as a practice \n(a way of knowing God), an intellectual \nferment that cut across different social \nand religious groups. The theory of love \ncentered on love martyrdom, as espoused \nin al-W\u0101\u1e0di\u1e25 al-mub\u012bn, and its reception \nby its contemporaries, are only aspects", "start_char_idx": 22738, "end_char_idx": 25449, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1ce8f8d0-7a18-402f-ac02-692fb9825ce6": {"__data__": {"id_": "1ce8f8d0-7a18-402f-ac02-692fb9825ce6", "embedding": null, "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10276", "node_type": "4", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "0308fb4120e59702a134278c02777c45d641196a22a1b824f16948e050ca2f60", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a74eef67-058b-427d-9ca4-2de371b3f87f", "node_type": "1", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "162567ffcd310d6046b9222e2c6d8f6364c5f60b00400e302b4217bd27eebaf4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "79c7c180-12a2-401d-b7c6-c3073e629245", "node_type": "1", "metadata": {}, "hash": "da8ac9038e8427d4a63c0ea13d2431dc7e415468fb613deee71648252181a451", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n638  \u2022  Jonathan Lawrence\n\nof a much broader ideological conflict \nregarding emotional discourses and ethics \nthat runs across the intellectual history of \nemotions in Arabic and Islamic literature, \nan ideological conflict that includes many \nother vastly heterodox points of view. \n\nOn a separate note, one area I would \nhave liked to have seen further discussed \nis the relationship between Mughul\u1e6d\u0101y\u2019s \ntheoretical discussion of love and his \ndepiction of love martyrdom through \nanecdotes, on the one hand, and the extra-\ntextual world of the reader on the other. As \nBalda-Tillier notes, in theory, Mughul\u1e6d\u0101y\u2019s \nwork \u201cprevents any hierarchy between \nnotices, their contents, or characters\u201d \nbecause they are all exemplary, such \nthat \u201cthose which concern profane love, \nhetero- or homosexual, like those which \ndepict martyrs of divine love, are placed \non the same level\u201d (p. 26). Whilst this \nis technically true in an abstracted and \nidealistic sense, when that love is grounded \nin the real, we nevertheless do find areas \nin which this equality between lovers, and \nbetween the demands made on different \ntypes of lovers by the central dictum of \nremaining within the boundaries of \u02bfiffa, \nmost often translated as chastity (see \nn. 4 above), is not so clear. For example, \nMughul\u1e6d\u0101y includes several statements \nthat negatively portray the theo-erotic \npractice of gaz ing upon young m en, \nincluding Sa\u02bf\u012bd b. al-Musayyib\u2019s (d. 94/715) \nthreatening dictum: idh\u0101 ra\u02beaytum al-rajul \nyuli\u1e25\u1e25u bi-l-na\u1e93ar il\u0101 al-ghul\u0101m al-amrad \nfa-ttahim\u016bhu (if you see a man ogle a \nbeardless youth, accuse him).19 Elsewhere, \nas Balda-Tillier notes (p. 71), Mughul\u1e6d\u0101y \n\n19.  Mughul\u1e6d\u0101y, al-W\u0101\u1e0di\u1e25, 25.\n20.  Ibid., 65; for the broader section in which Mughul\u1e6d\u0101y discusses love as it pertains to specific types of \n\npeople, see ibid., 63\u201366. \n\nexplains that those who are j\u0101f\u012b al-khilqa \n(coarse in manner) and manq\u016b\u1e63 al-binya \n(malformed) do not fall in love;20 rejecting \nthe idea that this has any hierarchical \nimplications, Balda-Tillier explains this \nstatement as meaning that everyone who \nis \u201cnormally constituted,\u201d a term she does \nnot go on to explain, can fall in love. Not \nfalling in love is a \u201cdefect\u201d in this analysis \n(p. 71), even if Mughul\u1e6d\u0101y suggests that \ncertain people are ontologically unable \nto do so properly. Certain manifestations \nof love, as well as certain people, do not \nappear to fit easily within the boundaries \nof Mughul\u1e6d\u0101y\u2019s idealized non-hierarchical \napproach, then. It might have been an \ninteresting line of enquiry to use these and \nother moments of tension between theory \nand practice as opportunities to explore \nthe inconsistencies of his theoretical \npropositions. \n\nHowever, I do not want to suggest \nthat Balda-Tillier\u2019s analysis falls short \ni n  a n y  w a y ;  n o  b o o k  h a s  r o o m  f o r \neverything. Moreover, any differences \nof interpretation or emphasis between \nmy own reading and that of Balda-Tillier \nare academic in nature and highlight the \ndynamic and irrepressible nature of the \nsource text, which continues to inspire \nnew readers and readings centuries later. \nIndeed, as she notes at the very beginning \nof her work, it is impossible to delimit the \nideas in Mughul\u1e6d\u0101y\u2019s book to one point of \nview; this would \u201cdeny its heterogenous \nnature\u201d and \u201cignore its riches\u201d (p. 2).", "start_char_idx": 25454, "end_char_idx": 28824, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "79c7c180-12a2-401d-b7c6-c3073e629245": {"__data__": {"id_": "79c7c180-12a2-401d-b7c6-c3073e629245", "embedding": null, "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10276", "node_type": "4", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "0308fb4120e59702a134278c02777c45d641196a22a1b824f16948e050ca2f60", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1ce8f8d0-7a18-402f-ac02-692fb9825ce6", "node_type": "1", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "d44a8b9f7ec8991ff6e02953c31efb75b11e4f70f1c4882fa8e0955a247bc61c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c6afa596-45b7-49b7-8d72-d64c222bc0a3", "node_type": "1", "metadata": {}, "hash": "10e5f088ee57ba7b178a75ec99f78efa85d688e6aed0cadbffb1b71c4ac71c9f", "class_name": "RelatedNodeInfo"}}, "text": "2). Her \nwork, she says, does not pretend to be \nexhaustive, even if it is clearly a thorough \nanalysis of the contents of al-W\u0101\u1e0di\u1e25 \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nMonica Balda-Tillier\u2019s Histoires d\u2019amour et de mort  \u2022  639\n\nal-mub\u012bn. Rather, she points to the need \nto \u201cput these distinct, if contiguous, \ndisciplines, which are constantly in a state \nof osmosis, into conversation with each \nother\u201d (p. 2), something which her roving \nanalysis accomplishes, demonstrating \nthe broad range of sources and ideas \nthat informed and shaped Mughul\u1e6d\u0101y\u2019s \npostulations on love. Indeed, any reader \nof al-W\u0101\u1e0di\u1e25 al-mub\u012bn (or Man\u0101zil al-a\u1e25b\u0101b \nor D\u012bw\u0101n al-\u1e63ab\u0101ba) is struck repeatedly \nby the number of discourses that the \nauthor deploys, as well as the ease with \nwhich he interweaves scriptural, medical, \ntheological, philosophical, Sufi, poetic, \nliterary, and comedic material. \n\nHistoires d\u2019amour et de mort is an \nexactingly detailed and capacious book \nt h a t  i s  g r o u n d e d  i n  a  p r o f o u n d  a n d \nlong-term study of Mughul\u1e6d\u0101y\u2019s life and \nwork. In particular, it will remind readers \nof the continued value of microhistories \n\na n d  l i t e r a r y  m i c r o a n a l y s e s ;  t h r o u g h \ncentering her study on one thinker and \nh i s  i m m e d i a t e  c o n t e x t ,  B a l d a - T i l l i e r  \nis able to connect Mughul\u1e6d\u0101y\u2019s work  \nto much broader intellectual and literary \ntrends. No doubt, this work will serve as the \nfoundation for further studies that might \ndelve even deeper into the intricacies of \nthe wider intellectual history of love and \nthe relationship between the textual and \ntheoretical discussion of love as emotional \nideal and the historical manifestation \no f  l o v e  o u t s i d e  o f  t h e  t e x t .  N o w  a n \nindispensable companion for readers of \nal-W\u0101\u1e0di\u1e25 al-mub\u012bn, and the genre of Arabic \nlove theory more broadly, Balda-Tillier\u2019s \nbook is a highly welcome addition to the \ngrowing field of the intellectual history of \nthe emotions in Arabic and Islamic studies, \nespecially so given its focus on a later \nauthor from the Cairo Sultanate and his \nreception of a vast, protean tradition.", "start_char_idx": 28821, "end_char_idx": 30978, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c6afa596-45b7-49b7-8d72-d64c222bc0a3": {"__data__": {"id_": "c6afa596-45b7-49b7-8d72-d64c222bc0a3", "embedding": null, "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10277", "node_type": "4", "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "hash": "7c56b6eedc5f1e532cf07d087c610db47e0809344682bb7a1254d6e5faaf7850", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "79c7c180-12a2-401d-b7c6-c3073e629245", "node_type": "1", "metadata": {"identifier": "alusur-10276", "author": "Lawrence, Jonathan", "title": "Review of Balda-Tillier, Histoires d\u2019amour et de mort", "date": "2022-12-01", "file": "alusur-10276.pdf"}, "hash": "abdb3dca663b5475a31936fdc5190965826538ecb533fc48330f94fd20e8da9e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "742c2c81-1c2b-4f21-85b9-e04191171138", "node_type": "1", "metadata": {}, "hash": "8ceff8a7dfe5adec71984ef3ed519bd2803f9da01a61d7312f13f36acc3406ed", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 640-643\n\nBook Review\n\nPrima facie, one may wonder what new information a book on the Ka\u02bfba adds to the current bibliography \non the topic. Cubic in shape and covered \nwith a black silk cloth (kiswa), the Ka\u02bfba is \nperhaps the most famous building of Islam. \nMost students in Middle Eastern studies \nor curious readers are generally familiar \nwith the Ka\u02bfba\u2019s minimalist aesthetic. \nThis singular characteristic, however, \nhas generally received little attention in \narchitectural scholarship and has in fact \nbeen met with a certain disinterest. Distin-\nguished scholars such as Richard Etting-\nhausen and Oleg Grabar concluded in their \ngroundbreaking book on Islamic art and \narchitecture that the Ka\u02bfba \u201cwas not too \nimpressive as an architectural creation.\u201d1 \nIn their revised edition from 2001, they \n\n1.  Oleg Grabar and Richard Ettinghausen, Islamic Art and Architecture 650\u20131250 (New Haven, CT: Yale \nUniversity Press, 1987), 18.\n\n2.  Oleg Grabar, Richard Ettinghausen and Marilyn Jenkins-Madina, Islamic Art and Architecture 650\u20131250 \n(New Haven, CT: Yale University Press, 2001), 3. \n\nbluntly stated that the Ka\u02bfba \u201clacked in \narchitecture quality.\u201d2 By shedding new \nlight on the topic and bringing fresh ways \nof thinking about it, Simon O\u2019Meara reas-\nsesses Ettinghausen and Grabar\u2019s view of \nthe Ka\u02bfba and more broadly redefines the \nway to conceptualize the building. \n\nThe Ka\u02bfba should not be reduced to its \narchitectural aspect. Such is the author\u2019s \ninitial premise. The disinterested aesthetic \nview of the Ka\u02bfba, in O\u2019Meara\u2019s words, \nis the outcome of divorcing aesthetic \nexperience from religious experience (p. \n159). In other words, the aesthetic value \nof the Ka\u02bfba depends on what purposes it \nserves and what symbols it represents. To \naddress these issues, the author pursues \nan original approach that consists first \nand foremost in looking at the literature \n\nSimon O\u2019Meara. The Ka\u02bfba Orientations: Readings in \nIslam\u2019s Ancient House (Edinburgh: Edinburgh University \nPress, 2020). ISBN 978-0748699308. 253 pp. \u00a3 95.00 cloth.\n\nKader Smail \nUniversity of Maryland, College Park\n\n(ksmail@terpmail.umd.edu)\n\n\u00a9 2022 Kader Smail. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives License, \nwhich allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long \nas attribution is given to the original authors and source.", "start_char_idx": 47, "end_char_idx": 2579, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "742c2c81-1c2b-4f21-85b9-e04191171138": {"__data__": {"id_": "742c2c81-1c2b-4f21-85b9-e04191171138", "embedding": null, "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10277", "node_type": "4", "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "hash": "7c56b6eedc5f1e532cf07d087c610db47e0809344682bb7a1254d6e5faaf7850", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c6afa596-45b7-49b7-8d72-d64c222bc0a3", "node_type": "1", "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "hash": "4e7ffd0b44e2b4e473ffeb73de7a5a5c7e3264b6dc5d3e759761eaf99eac06aa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b744e23b-10e1-4271-ae37-8409ee7bb188", "node_type": "1", "metadata": {}, "hash": "bff3915cb0ee4ec1f8336b2163ef417f404ff4676b169acf7b598ae25903ed71", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n641  \u2022  Kader Smail\n\ngenerated by the Ka\u02bfba, as an object of \nthought, in order to comprehend the \nm e a n i n g s  a n d  f u n c t i o n s  a s s i g n e d  t o \nthe building. This abundant and varied \nliterature, both in Arabic and Persian, \nconstitutes a large chunk of the forty-one \npages of O\u2019Meara\u2019s bibliography, which \nis quite remarkable. Covering a broad \nrange of written and visual sources, the \nauthor carefully examines historical and \ngeographical material, as well as mystical \nand cosmological sources, among others. \nFrom this literature, O\u2019Meara lays out six \nkey themes that are the core framework of \nhis book. \n\nThe six chapters touch on four aspects of \nthe Ka\u02bfba. These include the ritual aspects \nof the building (chapter one), the symbolic \nones (chapters two, three and four), the \nstructure\u2019s interior and its significance \n(chapter five), and finally the function of \nthe Ka\u02bfba\u2019s covering (chapter six). O\u2019Meara \nsynthetizes the deep classical thought of \nauthors such as al-Ghaz\u0101l\u012b (d. 505/1111) \nand Ibn \u02bfArab\u012b (d. 638/1240), notably \nin chapter four, which partly revolves \naround the notion of circumambulation \n(al-\u1e6daw\u0101f). Thematically, the author covers \nartistic, historical, and religious issues and \ngives all three of them equal weight. This \neclecticism certainly enriches the book, \nbut also gives somehow the impression \nthat the reasoning remains incomplete. \nIndeed, the most compelling findings have \nmore to do with religious aspects than \nhistorical ones.      \n\nRegarding the religious aspects, it \nmay be useful to examine two of the \nmost salient points of the book. In the \nfirst chapter, O\u2019Meara deals with the \nnotion of qibla and its implications. The \nauthor points out that if mosques are \ngenerally aligned with the qibla because \n\nof the requirement to pray towards the \nKa\u02bfba, there is no justification in the \nIslamic tradition for urban settlements \nto be similarly oriented. Several studies \non early Islamic urban settlements have \nnonetheless shown networks of streets \nbuilt on an orthogonal plan and sometimes \neven aligned with the qibla (pp. 30\u201338). \nWhile these elements were often viewed \nas coincidences, O\u2019Meara notes that similar \nphenomena were observed in later Islamic \nurban foundations such as al-R\u0101fiqa (Syria), \nal-I\u1e63\u1e6dabl\u0101t (Iraq), Fatimid Cairo (Egypt), \nTaza (Morocco), Touba (Senegal), and \nKhiva (Uzbekistan). Though it is difficult \nat this stage to assess the spread of this \npractice, its antiquity obviously implies an \nearly cultic importance of Mecca expressed \nnot only in mosque orientation, but also in \nthe foundation of the first cities of Islam. \n\nThe second salient point of the book \nemerges from the third chapter, entitled \n\u201cThe Ka\u02bfba as Substructure,\u201d which is \nprobably the most innovative of the book. \nThe author sheds light on an apparent \nparadox of the Ka\u02bfba in which episodes of \ndestruction and profanation are recorded \nin primary sources without appearing \nto provoke any sort of grief and trauma \namong the chroniclers who reported them. \nTo that, one must add the few \u1e25ad\u012bths \nattributed to the Prophet that predict the \napocalypse commencing with the Ka\u02bfba\u2019s \ndestruction. How then, the author asks, did \nsuch events not provoke similar reactions \nto those of the Jews to the two destructions \nof the Temple? O\u2019Meara presents evidence \nthat runs contrary to a common idea, \nnamely that the Ka\u02bfba\u2019s sacrality (\u1e25urma) \nis not located in its shape or walls, but \nrather in its unearthly form, which is said \nin a couple of \u1e25ad\u012bths to have preceded its \nearthly form and never to have changed", "start_char_idx": 2583, "end_char_idx": 6216, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b744e23b-10e1-4271-ae37-8409ee7bb188": {"__data__": {"id_": "b744e23b-10e1-4271-ae37-8409ee7bb188", "embedding": null, "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10277", "node_type": "4", "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "hash": "7c56b6eedc5f1e532cf07d087c610db47e0809344682bb7a1254d6e5faaf7850", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "742c2c81-1c2b-4f21-85b9-e04191171138", "node_type": "1", "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "hash": "2cd72c096e31f9eff43c56e5e51349ca52f1b0c49f24c9d40112325c57d0adac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b46fd8e4-1c9a-4b00-8afd-bf233c4bb9ef", "node_type": "1", "metadata": {}, "hash": "0a02c9691ad6809c4daf93d2cc131d2e81bda8f3ed0d762157fcd7c614f1cd00", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nSimon O\u2019Meara\u2019s The Ka\u02bfba Orientations  \u2022  642\n\n(pp. 69\u201372). Elaborating upon the common \nheritage of this idea among Muslims, \nSufi scholars developed a conceptual \nframework in which the material Ka\u02bfba \nin Mecca is primarily perceived as the \nphysical manifestation of the immaterial \nKa\u02bfba in human hearts, both of which are \nviewed as receptacles of God\u2019s presence. \nThis dichotomy between the material and \nimmaterial is merely the reformulation of \nthe duality \u1e93\u0101hir-b\u0101\u1e6din (apparent-hidden), \nwhich is particularly important in Shi\u02bfism. \n\nTurning now to the history of the Ka\u02bfba, \nthe author explores in the introduction \nwhether early Islamic sources are reliable \nor not when it comes to describing the \norigins of Islam in general and the Ka\u02bfba \nin particular. This raises a few problems. \nWithout explicitly taking a stand on these \ndebates, O\u2019Meara argues that the Persian \ntraveler N\u0101\u1e63ir-i Khusraw (d. ca. 481/1088) \nc o m p o s e d  t h e  f i r s t  i n c o n t e s t a b l y \neyewitness account of the Ka\u02bfba (pp. 8\u201311). \nThe author is quite right to remind readers \nof the problem of sources for the study of \nearly Islam. Many chroniclers who wrote \non the first centuries of Islam lived well \noutside of Arabia, mostly in Iraq, which \nraises questions about their firsthand \nknowledge of the Ka\u02bfba. Nonetheless, \na reasonable number of accounts on the \nKa\u02bfba before the fifth/eleventh century \nprovide a relatively good picture of the \nbuilding. Indeed, while the author seems \nfamiliar with the Meccan chronic ler \nAb\u016b al-Wal\u012bd Mu\u1e25ammad b. \u02bfAbd All\u0101h \n\n3.  Ibn \u1e24ajar al-\u02bfAsqal\u0101n\u012b, al-I\u1e63\u0101ba f\u012b tamy\u012bz al-\u1e63a\u1e25\u0101ba, ed. \u02bf\u0100dil A\u1e25mad \u02bfAbd al-Mawj\u016bd & \u02bfAl\u012b Mu\u1e25ammad \nMu\u02bfawwa\u1e0d (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1995), 1:199, no. 80 (al-Azraq b. \u02bf Uqba). See also in the same volume, \nthe notice of al-Azraq\u2019s master: ibid., 687\u201388, no. 1480 (al-\u1e24\u0101rith b. Kalada). \n\n4.  The measurements listed by al-Azraq\u012b are the followings (Length x Width x Height): Abraham (30x22x9 \ncubits), Quraysh (24x22x18), \u02bfAbd All\u0101h b. al-Zubayr (30x22x27 cubits), \u02bfAbd al-Malik b. Marw\u0101n (24x22x27 \ncubits). See Ab\u016b al-Wal\u012bd Mu\u1e25ammad b. \u02bfAbd All\u0101h al-Azraq\u012b, Akhb\u0101r Makka, ed. \u02bfAbd al-Malik b. Duhaysh \n(Mecca: Maktabat al-Asad\u012b, 2012), 1:403. \n\nal-Azraq\u012b (d. 250/864), it is surprising that \nhe does not rely upon him for the history \nof the building. Al-Azraq\u012b belonged to a \nlong-time Meccan family whose ancestors \nhad secured marriage alliances with the \nUmayyads since the conversion of their \neponymous ancestor, al-Azraq b. \u02bfUqba, \nat the battle of \u1e6c\u0101\u02beif in the year 8/630.3 In \naddition to relying upon earlier Meccan \nsources such as his grand-father A\u1e25mad \n(d.", "start_char_idx": 6221, "end_char_idx": 8910, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b46fd8e4-1c9a-4b00-8afd-bf233c4bb9ef": {"__data__": {"id_": "b46fd8e4-1c9a-4b00-8afd-bf233c4bb9ef", "embedding": null, "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10277", "node_type": "4", "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "hash": "7c56b6eedc5f1e532cf07d087c610db47e0809344682bb7a1254d6e5faaf7850", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b744e23b-10e1-4271-ae37-8409ee7bb188", "node_type": "1", "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "hash": "52a7dcce4fff5b55b93a96c1e40e533a1786530d8388e1a26c8125a2445a5160", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e882f772-0374-4ccc-b035-95e0e837168a", "node_type": "1", "metadata": {}, "hash": "c1538901bc948f4bf1f14297391dde0bd426a354c3abf46d77241538b6f32476", "class_name": "RelatedNodeInfo"}}, "text": "223/837), al-Azraq\u012b actually acts as a \nfirsthand witness of what he recounts. \n\nConsider two examples to illustrate this \npoint. In a chapter entitled \u201cReport on \nwhat the interior and exterior measures of \nthe Ka\u02bfba were [before] they became what \nthey are today (m\u0101 huw\u0101 \u02bfalayhi l-yawm),\u201d \na l - A z r a q \u012b  r e c o r d s  t h e  c h a n g e s  t h a t \noccurred inside and outside the building. \nT h e  M e c c a n  c h r o n i c l e r  p r o v i d e s  t h e \ndimensions of the Ka\u02bfba during the eras of \nAbraham, the Quraysh shortly before Islam, \n\u02bfAbd All\u0101h b. al-Zubayr (r. 64\u201373/683\u2013\n692), and \u02bfAbd al-Malik b. Marw\u0101n (r. \n66\u201386/685\u2013705).4 When al-Azraq\u012b wrote his \nchronicle, the building size had supposedly \nnot changed since \u02bfAbd al-Malik b. Marw\u0101n \nrebuilt the Ka\u02bfba. These measurements \nare given in detail as well as descriptions \nof the exterior and interior decorations. \nAlthough there are legitimate grounds \nfor questioning the value of historical \ninformation dating back to a century \nor more before al-Azraq\u012b lived, one can \nhardly dismiss out of hand his testimony \non the measurements of the Ka\u02bfba during", "start_char_idx": 8911, "end_char_idx": 10041, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e882f772-0374-4ccc-b035-95e0e837168a": {"__data__": {"id_": "e882f772-0374-4ccc-b035-95e0e837168a", "embedding": null, "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10277", "node_type": "4", "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "hash": "7c56b6eedc5f1e532cf07d087c610db47e0809344682bb7a1254d6e5faaf7850", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b46fd8e4-1c9a-4b00-8afd-bf233c4bb9ef", "node_type": "1", "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "hash": "e41da136e0223d54c6cded42bf9e83fe602cad86af574a7d1096046ce8de0b84", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c48587a0-8387-414e-a826-c78c92b7535f", "node_type": "1", "metadata": {}, "hash": "3d891d4406fd62cf39dc8b74aa1548621a5b09b527f5c116b11cb4c68a236887", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n643  \u2022  Kader Smail\n\nhis lifetime. Therefore, one can reasonably \nlook at al-Azraq\u012b\u2019s description of the Ka\u02bfba \nin the third century of Islam as reliable. \n\nIn the same vein, the Meccan chronicler \nalso reports that the first caliph who \nadorned the building was al-Wal\u012bd b. \u02bfAbd \nal-Malik (r. 86\u201396/705\u2013715). A century \nlater, the gold on the two doors of the Ka\u02bfba \nplated by al-Wal\u012bd got thin and cracked \n(raqq\u0101 wa-tafarraqa). During the short \nreign of Mu\u1e25ammad b. H\u0101r\u016bn, nicknamed \nal-Am\u012bn (r. 193\u2013198/809\u2013813), the Abbasid \ncaliph undertook a full renovation of the \ndoors and sent 18,000 d\u012bn\u0101rs to S\u0101lim b. \nal-Jarr\u0101\u1e25, the one in charge of Meccan \n\u1e63aw\u0101f\u012b, or crown land, to add to the plated \ngold already on the doors. Again, it would \nbe problematic to endorse al-Azraq\u012b\u2019s claim \nabout al-Wal\u012bd b. \u02bfAbd al-Malik without \nadditional research. However, al-Azraq\u012b \nwas a contemporary of the caliph al-Am\u012bn \nand thus of the renovation he describes. \nHis observation that the two doors were \n\n5.  Ibid., 307. \n\nstill in the same condition (wa-hum\u0101 \u02bfal\u0101 \n\u1e25\u0101lihima) was presumably accurate when \nhe wrote his chronicle.5 \n\nTo conclude, Simon O\u2019Meara\u2019s book \ni s  i n n o v a t i v e  i n  i t s  a p p r o a c h .  T h e \nartistic value of the Ka\u02bfba lies in its \nf u n c t i o n ,  w h i c h  i s  t o  b e  u n d e r s t o o d \ni n  t h e  i n t e l l e c t u a l  o u t p u t  g e n e r a t e d \nthroughout the centuries. In this regard, \nthe work undertaken by the author is to \nbe welcomed. By contrast, the historical \nsurvey of the building produces a mixed \nbag of results, which tend to reinforce the \nidea that it is impossible to write a history \nof the Ka\u02bfba in the first centuries of Islam. \nHowever, our knowledge of the Ka\u02bfba is \ncertainly strengthened and developed by \nthe present study, particularly in terms \nof the religious meanings of the building. \nLying at the intersection of several fields, \nO\u2019Meara\u2019s book will also enrich further \ndiscussions on the relationship between \nart, history, and religion.", "start_char_idx": 10046, "end_char_idx": 12104, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c48587a0-8387-414e-a826-c78c92b7535f": {"__data__": {"id_": "c48587a0-8387-414e-a826-c78c92b7535f", "embedding": null, "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10278", "node_type": "4", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "a102cbe315325cb7da40949b90c8412edf4dc1889f794a0dfcbba6c8ca6c470e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e882f772-0374-4ccc-b035-95e0e837168a", "node_type": "1", "metadata": {"identifier": "alusur-10277", "author": "Smail, Kader", "title": "Review of O\u2019Meara, The Ka\u02bfba Orientations", "date": "2022-12-01", "file": "alusur-10277.pdf"}, "hash": "328feb1c3ea790f8257d20c6bb734f23ea1b993442affae946f83c3cd5342011", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9d4b410c-57dd-4292-9645-b5ae69b8b3e3", "node_type": "1", "metadata": {}, "hash": "a0f7acafbf45f506effcdd292253f2966b8ea20fc32e455c888f0255b50476de", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 644-653\n\nBook Review\n\nEarly Islamic history is a history made of speeches. Muslim sources are peppered with countless orations, \nnext to other types of direct speech like \npoetry recitations or simple dialogues, \nand most early Islamic caliphs, generals, \ngovernors, rebels, and other salient figures \nhave famous orations ascribed to them. \nMedieval Islamic scholars have preserved \nthese speeches in writing and cherished \nthem as models for eloquent speech \nalongside the Qur\u02bean and Arabic poetry. \nOratory was so crucial to medieval Arab \nidentity that the famous polymath al-J\u0101\u1e25i\u1e93 \nstated that only the Arabs and Persians \nhave oratory, and only the Arabs have the \n\n1.  The first monograph on early Arabic oration as a genre in a Western language was Stefan D\u00e4hne\u2019s 2001 \ndissertation: Stefan D\u00e4hne, \u201cReden der Araber: die politische h\u0332u\u1e6dba in der klassischen arabischen Literatur \n(Frankfurt am Main: P. Lang, 2001). Important articles on the topic are Tahera Qutbuddin, \u201cKhu\u1e6dba: The Evolution \nof Early Arabic Oration,\u201d in Classical Arabic Humanities in their Own Terms, ed. Beatrice Gr\u00fcndler, with Michael \nCooperson, 176\u2013273 (Leiden: Brill, 2008) ; and Wolfhart Heinrichs, \u201cEarly Ornate Prose and the Rhetorization \nof Poetry in Arabic Literature,\u201d in Literary and Philosophical Rhetoric in the Greek, Roman, Syrian, and Arabic \nWorlds, ed. Fr\u00e9d\u00e9rique Woerther, 215\u201334 (Hildesheim and New York: Olms, 2009).\n\ngift of spontaneous and extemporaneous \nspeech \u201cas though it is simply inspira-\ntion\u201d (p. 61). Yet, despite the omnipres-\nence of speeches in historical and literary \nsources about the early Islamic period \nand despite the importance that medieval \nArabo-Islamic society ascribed to them, \nArabic oratory has been a forgotten genre \nin modern Western scholarship.1 Tahera \nQutbuddin\u2019s erudite, comprehensive, \nand detailed survey of the genre has the \npotential to change that. Her exploration \nof the early Arabic oration (khu\u1e6dba) has \nalready won the prestigious Sheikh Zayed \nBook Award in 2021 in the category Arabic \nCulture in Other Languages, recognizing \n\nTahera Qutbuddin. Arabic Oration: Art and Function. \nHandbook of Oriental Studies, 131 (Leiden; \nBoston: Brill, 2019). ISBN 9789004394407 (cloth); \n9789004395800 (e-book). xv+643 pp. $209.00 cloth; \n\n$59.00 paper; $209.00 e-book.\n\nPamela Klasova \nMacalester College\n\n(pklasova@macalester.edu)\n\n\u00a9 2022 Pamela Klasova. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n645  \u2022  Pamela Klasova\n\nits merits. Qutbuddin\u2019s Arabic Oration is \nan indisputable contribution to the field \nof classical Arabic literature that can pave \nthe way for studies in new directions. \n\nIn this voluminous book, Qutbuddin \nsets out to chart the early Arabic oration\u2019s \nt h e m a t i c ,  f u n c t i o n a l ,  a n d  a e s t h e t i c \ntopographies and its major orators, to \ndiscuss notions of authority and public \nspace as they relate to oratory, and to \ntackle the complex issues of the orality, \nauthenticity, historicity, and literary \ni m p a c t  o f  o r a t i o n s .", "start_char_idx": 47, "end_char_idx": 3443, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9d4b410c-57dd-4292-9645-b5ae69b8b3e3": {"__data__": {"id_": "9d4b410c-57dd-4292-9645-b5ae69b8b3e3", "embedding": null, "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10278", "node_type": "4", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "a102cbe315325cb7da40949b90c8412edf4dc1889f794a0dfcbba6c8ca6c470e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c48587a0-8387-414e-a826-c78c92b7535f", "node_type": "1", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "5a0e69ea6d4aa16c1ae948e784e443e6ff21f29f40ae3ddb5c12a30305ed2706", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0d310950-71e4-48ba-9d7a-dd8ab5b0fd4f", "node_type": "1", "metadata": {}, "hash": "a9c1df9535df0ac4a6529204d2b1f990b5c7e2f8e4f202e7535562c93ba95311", "class_name": "RelatedNodeInfo"}}, "text": "S h e  a r g u e s  t h a t \nthe oration was \u201cthe most important \ncommunicative event of the public sphere \nin classical Arabian and Islamic society\u201d \n(p. 10). Although the focus is on the \nearly period (pre-Islamic, early Islamic, \nUmayyad, and early Abbasid), she also \nfollows the story of the oration into later \nperiods, including the contemporary era. \nMost chapters end with a translation and \nanalysis of one oration that illustrates the \nfeatures discussed in the chapter.\n\nIn the Introduction, the author delineates \nthe horizons of her project, outlines her \nmethodology, and explains her approach \nto the broader issues of genre, orality, \nand authenticity. She defines the oration \nas \u201cofficial discourse serving various \nreligious, political, legislative, military, and \nother purposes, and containing diverse \nthemes of piety, policy, urgings to battle, \nand law\u201d distinguished by extemporaneous \ncomposition and oral delivery (p. 13). \nShe identifies orality as generative of \n\n2.  See the author\u2019s disclaimer on pp. 4\u20135, n.4.\n3.  Among the exceptions in this regard is Suzanne Stetkevych, who has integrated the broader theoretical \n\ndiscussions of Ong and Havelock into her work in a sophisticated fashion. See, for instance, Suzanne Stetkevych, \n\u201cFrom J\u0101hiliyyah to Bad\u012b\u02bfiyyah: Orality, Literacy, and the Transformations of Rhetoric in Arabic Poetry,\u201d Oral \nTradition 25, no. 1 (2010): 211\u201330. See also Shawkat Toorawa, Ibn Ab\u012b \u1e6c\u0101hir \u1e6cayf\u016br and Arabic Writerly Culture \n(London: Routledge, 2005). \n\n4.  Albrecht Noth and Lawrence Conrad, The Early Arabic Historical Tradition, trans. Michel Bonner \n\nt h e  o r a t i o n \u2019 s  m n e m o n i c  d e s i g n  a n d \nmetonymic evocation. She bases her \ndiscussion here (and later) in large part on \nWalter Ong\u2019s influential 1982 Orality and \nLiteracy. One may object that this work \nis now outdated, having attracted much \ncritique for creating the so-called Great \nDivide between the \u201cprimitive\u201d Oral mind \nand the \u201ccivilized\u201d Literate mind.2 On the \nother hand, theoretical work by scholars \nsuch as Ong, Eric Havelock, or Jack Goody \nthat addresses broader cultural changes \nrelated to the transition from orality to \nliteracy has not yet been fully integrated \ninto discussions of Arabic literature, so \nincluding it should be seen as a step in \nthe right direction.3 Qutbuddin also refers \nto other doyens of orality studies, such \nas John Miles Foley and his discussion \no f  m e t o n y m y \u2019 s  i m p o r t a n c e  t o  o r a l \nproduction, in order to support her own \nconsideration of the uses of metonymical \nevocation in orations. \n\nChapter 1 contains a thorough discussion \no f  a u t h e n t i c i t y ,  a  q u e s t i o n  t h a t  h a s \ndominated the modern field of early Islam. \nAmong the different types of sources \nfor early Islam (Qur\u02bean, \u1e25ad\u012bth, poetry, \na k h b \u0101 r ) ,  o r a t o r y  h a s  g e n e r a l l y  b e e n \nafforded the lowest degree of historicity. \nAlbrecht Noth in his influential The Early \nArabic Historical Tradition: A Source-\nCritical Study dismissed the entire genre \nof early Arabic orations as \u201cfictions from \nbeginning to end.\u201d4 Qutbuddin has argued \nelsewhere that a genuine core of early", "start_char_idx": 3445, "end_char_idx": 6651, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0d310950-71e4-48ba-9d7a-dd8ab5b0fd4f": {"__data__": {"id_": "0d310950-71e4-48ba-9d7a-dd8ab5b0fd4f", "embedding": null, "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10278", "node_type": "4", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "a102cbe315325cb7da40949b90c8412edf4dc1889f794a0dfcbba6c8ca6c470e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9d4b410c-57dd-4292-9645-b5ae69b8b3e3", "node_type": "1", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "6f00251ceb9b3eee641df0f7c71097fac6b74e3f4c44ca0cbeb18fd859356354", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1da05253-1279-4332-9cbd-6f387ae3389b", "node_type": "1", "metadata": {}, "hash": "c6a6afbe341fd4340971afb27d1bdfa2789499156339f99d237c18cb150a5d74", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nTahera Qutbuddin\u2019s Arabic Oration  \u2022  646\n\norations exists based on what we know \nabout their cultural context, such as the \nhigh degree of memorization, their public \nnature, and note-taking.5 Her statement \n\u201cInvent an oration? It is possible. Invent a \ngenre? Not likely\u201d (p. 56) most eloquently \nencapsulates her attitude to authenticity \nhere: it\u2019s complicated, but it cannot \nbe dismissed altogether. Additionally, \nshe proposes criteria for determining \nt e n t a t i v e  a u t h e n t i c i t y ,  m a k i n g  t h e \npoint that we should always focus on \ni n d i v i d u a l  p i e c e s  a n d  n a m i n g  s o m e \npositive criteria, including, for example, a \nwide dissemination of the oration across \n\u201cgeneric, political, and sectarian lines\u201d or \na lack of anachronistic terminology (p. 59).\n\nIn Chapter 2, the author studies the \nstructure of the oration. She argues that \ndespite the fragmentary nature of the \nmaterial, a clear structure emerges, which \nshe sees as fivefold: a formulaic praise-\nof-God introduction (ta\u1e25m\u012bd); a transition \nphrase (amm\u0101 ba\u02bfd); a phrase of direct \naddress; the main body of the oration; \nand a concluding formula of prayer for \nGod\u2019s forgiveness. Based on the themes \nand contexts, she identifies four major \ntypes of oration: the sermon of pious \ncounsel, the Friday and Eid sermon, the \nbattle oration, and the political speech (p. \n81). She explains that the fixed structure \n\n(Princeton, NJ: Darwin Press, 1994), 87\u201396.\n5.  Qutbuddin, \u201cKhutba,\u201d 187\u201389; and idem, ed. and trans., A Treasury of Virtues: Sayings, Sermons and \n\nTeachings of \u02bfAl\u012b by al-Q\u0101\u1e0d\u012b al-Qu\u1e0d\u0101\u02bf\u012bi, with The One Hundred Proverbs attributed to al-J\u0101\u1e25i\u1e93 (New York: New \nYork University Press, 2013), xvi. \n\n6.  Michael Zwettler and James Monroe pioneered the use of orality theory in the field of classical Arabic \npoetry. Zwettler and Monroe applied the famous Parry-Lord oral formulaic theory to pre-Islamic Arabic poetry \nand were critiqued in more recent scholarship, most influentially by Gregor Schoeler and Thomas Bauer. See \nJames T. Monroe,  \u201cOral Composition in Pre-Islamic Poetry,\u201d Journal of Arabic Literature 3 (1972), 1\u201353;  Michael \nZwettler, The Oral Tradition of Classical Arabic Poetry: Its Character and Implications (Columbus, OH: The Ohio \nState University Press, 1978); see also \u201cOral Composition and Transmission of al-\u1e24ajj\u0101j\u2019s Speeches: Beyond \n\u2018Authenticity\u2019\u201d and \u201cAppendix II\u201d in Pamela Klasova, \u201cEmpire through Language: Al-\u1e24ajj\u0101j b. Y\u016bsuf al-Thaqaf\u012b \nand the Power of Oratory in Umayyad Iraq\u201d (PhD diss., Georgetown University, 2018), 272\u2013341, 419\u201341.\n\nand themes do not take away from the \norations\u2019 resonance with their religio-\npolitical context. For example, Sulaym\u0101n \nb. \u1e62urad, the leader of the Taww\u0101b\u016bn \n(\u201cPenitents,\u201d an early Shi\u02bfite group who \nwere penitent for not fighting alongside \nthe Shi\u02bfite martyr \u1e24usayn) could use an \noration to pray for courage in battle before \nhe went to fight the Umayyads, while the \nUmayyads could use one to pronounce \na curse on \u02bfAl\u012b.", "start_char_idx": 6656, "end_char_idx": 9708, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1da05253-1279-4332-9cbd-6f387ae3389b": {"__data__": {"id_": "1da05253-1279-4332-9cbd-6f387ae3389b", "embedding": null, "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10278", "node_type": "4", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "a102cbe315325cb7da40949b90c8412edf4dc1889f794a0dfcbba6c8ca6c470e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0d310950-71e4-48ba-9d7a-dd8ab5b0fd4f", "node_type": "1", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "0cd40bbf4eac0e93eb6f9072b7489a25e4ff787f85aed9c43c5bbf6781368080", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "027a7d4c-00f8-48a8-8021-656f8a5b8d68", "node_type": "1", "metadata": {}, "hash": "419fbab2500d1ddc3a2378788151aef07f8f43a95325ed39ed0ec96e55a9371e", "class_name": "RelatedNodeInfo"}}, "text": "Qutbuddin\u2019s analysis \nemphasizes the sophisticated structure of \nearly Islamic orations, which facilitated \nthe delivery of the message for both orator \nand audience, each of whom had clear \nexpectations of what an oration should \nlook like. \n\nIn Chapter 3, the author sets out to \nanswer the question, \u201cwherein lay the \nbeauty and power of the oration?\u201d (p. \n9 1 )  b y  a n a l y z i n g  t h e  s t y l e  o f  A r a b i c \noratory. She identifies its signature style \nas characterized by rhythm, elements \nof audience engagement, vivid nature \nimagery, testimonial citation from the \nQur\u02bean and poetry, and dignified yet \ndirect language (p. 92). She ascribes the \nmain stylistic features of the oration to its \nmnemonics-based production, returning \nto a discussion of orality, which although \nit had been first applied to Arabic poetry \nmay be a much better fit for oratory.6 \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n647  \u2022  Pamela Klasova\n\nThere is indeed much potential in the \napplication of orality theory to Arabic \noratory, especially as a way of including \nArabic materials in comparative studies of \norality. One more thing to be applauded \nis Qutbuddin\u2019s effort to use native Arabic \nrhetorical terminology to describe the \ndifferent stylistic elements and explain \nthem clearly so that even a reader not \nfamiliar with \u02bfilm al-bal\u0101gha (the Islamic \ns c i e n c e  o f  r h e t o r i c )  c a n  u n d e r s t a n d \nthem. This reinforces the point about the \nsophistication of Arabic oratory as well as \nits medieval Arabic literary scholarship. \nThe main example of this chapter is \u02bfAl\u012b\u2019s \noration after the Battle of the Camel. \n\nIn Chapter 4, the author studies the \ndynamics  between orators and t heir \naudiences. She notes that most orators \nwere people of political, military, or \nreligious authority (p. 166). Using Hannah \nArendt\u2019s discussion of authority, which \nis to be understood as distinct from both \nc o e r c i o n  a n d  p e r s u a s i o n ,  Q u t b u d d i n \nargues that in the Arabic context these \ncategories were not mutually exclusive \nbut existed on a spectrum (p. 167). She \ndocuments a move over time from a more \npliable to a tougher approach. Although \nthis general trend is clearly observable \nwhen one looks to political orations from \npre-Islamic times to the Umayyad period, \nI would hesitate to say that Umayyad \ngovernors like Ziy\u0101d b. Ab\u012bhi and al-\u1e24ajj\u0101j \nb. Y\u016bsuf al-Thaqaf\u012b \u201cdid not root their \npower in a religious mandate\u201d (p. 183).7 \nQutbuddin also notes that an important \npart of oratorical performance is the active \nparticipation of an audience. Listeners \nwept, gestured, asked questions, or made \n\n7.  I have discussed the religious rhetoric of al-\u1e24ajj\u0101j throughout my dissertation and explore it further in my \nforthcoming book. See Klasova, \u201cEmpire through Language,\u201d 225\u201371.\n\npromises in response to the orator, making \nthe whole performance an interactive \nevent. To illustrate the interactive nature \nof the oration, Qutbuddin uses the speech \ndelivered by \u1e24usayn b. \u02bfAl\u012b at Karbala on \nthe morning of \u02bf\u0100sh\u016br\u0101 to the Umayyad \narmy before he was killed by them.\n\nWith Chapter 5, the author begins a \nseries of chapters (Chapters 5\u20138) dedicated \nto the four types of Arabic oration she \nidentified earlier: the sermon of pious \ncounsel, the Friday and Eid sermon, the \nbattle oration, and the political speech.", "start_char_idx": 9709, "end_char_idx": 13080, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "027a7d4c-00f8-48a8-8021-656f8a5b8d68": {"__data__": {"id_": "027a7d4c-00f8-48a8-8021-656f8a5b8d68", "embedding": null, "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10278", "node_type": "4", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "a102cbe315325cb7da40949b90c8412edf4dc1889f794a0dfcbba6c8ca6c470e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1da05253-1279-4332-9cbd-6f387ae3389b", "node_type": "1", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "3846b19adb010014140c5b3de2a28fdc333b92e81c4b21226ef394787c6f6197", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f622cd52-1a40-47c3-956e-1f48e60522ad", "node_type": "1", "metadata": {}, "hash": "b86296f7d83c3d0a03ce9bd2fbc3ee465987b44cde4ac97428bf8081783efc5d", "class_name": "RelatedNodeInfo"}}, "text": "The sermon of pious counsel is marked \nby themes of piety and obedience, the \nimminence of death, and preparation \nfor the Hereafter, as well as by its own \ndistinctive vocabulary and concepts. \nQutbuddin notes a crossover with other \nliterary genres, such as the testament, \ncondolence, and admonishment. The \nfamous oration by Qa\u1e6dar\u012b b. al-Fuj\u0101\u02bea \ncensuring this world serves as the main \nexample of the sermon of pious counsel. \n\nIn Chapter 6, the author moves to the \nFriday sermon and the Eid sermon (i.e., the \nsermon delivered during the two annual \nfestivals, \u02bf\u012ad al-Fi\u1e6dr and \u02bf\u012ad al-A\u1e0d\u1e25\u0101), which \nare the most important ritual speeches in \nIslam. Qutbuddin discusses the ritual and \nits structure, themes of piety and politics, \nand paradigms of authority. Both the \nFriday and the Eid sermons are delivered \nin two parts with a short break in the \nmiddle, a convention traceable at least \nto the late second/eighth century, as she \nnotes. She describes the structure of the \nsermons as beginning with the ta\u1e25m\u012bd, \nin the Eid khu\u1e6dbas followed by the takb\u012br \n(saying All\u0101hu akbar, God is the greatest),", "start_char_idx": 13082, "end_char_idx": 14191, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f622cd52-1a40-47c3-956e-1f48e60522ad": {"__data__": {"id_": "f622cd52-1a40-47c3-956e-1f48e60522ad", "embedding": null, "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10278", "node_type": "4", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "a102cbe315325cb7da40949b90c8412edf4dc1889f794a0dfcbba6c8ca6c470e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "027a7d4c-00f8-48a8-8021-656f8a5b8d68", "node_type": "1", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "5f38632220a521f74e33f01d0f8cdc06a3e9b8a3008362f86764a82fa608b9c9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8bc3b829-a388-466b-818b-a2dc03a1b209", "node_type": "1", "metadata": {}, "hash": "25b982abe315c604457f2a9d889f7a05fd194760eb502664bd50d0ad9e4e7ec1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nTahera Qutbuddin\u2019s Arabic Oration  \u2022  648\n\noccasionally including \u1e63alaw\u0101t (blessings \non the Prophet), and then transitioning \nto the vocative address to the audience \nand various themes. The same structure \nwould be repeated in the second part of \nthe sermon. Qutbuddin emphasizes that in \nritual speeches, as in other genres, piety \nblended with political, administrative, and \nmilitary themes (p. 282). Ritual orations \nc o u l d  i n c l u d e  a n  a n n o u n c e m e n t  o f \npolicies and their justifications, executive \ncommands, or exhortations to fight in \nthe path of God. The main example given \nhere is Mu\u1e25ammad\u2019s first Friday sermon \nwith its mostly pious themes, instructing \nlisteners to be conscious of God, obey him, \nperform good deeds, and prepare for the \nhereafter. \n\nIn Chapter 7, the author discusses \nthe battle oration, whose main goal was \nto rouse warriors to fight by promising \nheavenly reward (wealth or women) or \nretribution for non-compliance (certain \ndeath). Other effective ways to mobilize \nmasses were to issue threats connected \nf a m o u s l y  w i t h  a l - \u1e24 a j j \u0101 j  b .  Y \u016b s u f 8 o r \nto call for vengeance for the blood of \n\u1e24usayn, which was the central feature of \nthe movement of the Taww\u0101b\u016bn. Using \nTheodore Burgess\u2019s division of ancient \nspeeches into twelve types, Qutbuddin \nnotes a considerable overlap in the themes \nbetween classical Arabic and Greco-Roman \noratory (pp. 310\u201311). One difference she \npinpoints is a lack of national patriotism \nin the Arabic materials; another is the \nGreco-Roman focus on the superiority of \ntheir commander, which contrasts with \nthe Arab emphasis on moral rectitude. \nShe also points out that the concept of \njust war\u2014or jihad in the Islamic context\u2014\n\n8.  In my dissertation and book, I show that there is more to al-\u1e24ajj\u0101j\u2019s oratory than threats. \n\nhad its counterparts in the Greco-Roman \nworld (p. 312). The main example of this \nchapter is the oration by \u1e6c\u0101riq b. Ziy\u0101d at \nthe conquest of Spain.\n\nIn Chapter 8, the author explores \npolitical speech. As she explains, in the \npre-Islamic period, these speeches dealt \nwith issues of tribal leadership, while \nin the early Islamic period they were \nspeeches of succession, policy, and control. \nShe identifies as the main themes of the \npolitical speech succession, accession, \nthreats and maintenance of order, fiscal \npolicy, and pious counsel (p. 334), and \nprovides examples from the speeches \no f  c a l i p h s  a n d  g o v e r n o r s .  T o  s h o w \nthat oratory was shaped by historical \ndevelopments, she mentions for instance \nthat the punitive flavor of the Umayyad \ngovernors\u2019 accession speeches reflects the \nuneasy relationship between the subjects \nof the region and the central power (p. \n345). The main example of this chapter is \na famous accession speech by al-\u1e24ajj\u0101j b. \nY\u016bsuf.\n\nIn Chapter 9, the author discusses other \ntypes of orations: legislative, theological, \noracular, and matrimonial. Legislative \norations expounded religious rules and \ndisseminated ritual, civic, and criminal \nlegislation and are mainly connected with \nthe Prophet Mu\u1e25ammad. What stands out \ncompared to ancient Greek oratory is the \nabsence of the forensic subtype. A famous \noration of the legislative type is the sermon \nthat the Prophet Mu\u1e25ammad delivered on \nMount \u02bfAraf\u0101t during his last pilgrimage. \nRegarding theological speeches, Qutbuddin \nnames a number of examples by \u02bfAl\u012b, \nwhich ponder monotheism and God\u2019s \ntranscendence. For the marriage oration", "start_char_idx": 14196, "end_char_idx": 17741, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8bc3b829-a388-466b-818b-a2dc03a1b209": {"__data__": {"id_": "8bc3b829-a388-466b-818b-a2dc03a1b209", "embedding": null, "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10278", "node_type": "4", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "a102cbe315325cb7da40949b90c8412edf4dc1889f794a0dfcbba6c8ca6c470e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f622cd52-1a40-47c3-956e-1f48e60522ad", "node_type": "1", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "55d2ef65de5fe68bd2dcd43faac20c20e66c993effcb55702b56851d749ff333", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4a319246-c3ec-4d48-89fc-667ca7001880", "node_type": "1", "metadata": {}, "hash": "dcad1ee213ee018a9c485df77f9188c5a5d34178ca46802f344bd569a0519eeb", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n649  \u2022  Pamela Klasova\n\ns h e  g i v e s  t h e  e x a m p l e  o f  A b \u016b  \u1e6c \u0101 l i b , \nMu\u1e25ammad\u2019s uncle who officiated his \nmarriage to Khad\u012bja (p. 379). For the \noracular oration, distinguished by the \nrhyme of the soothsayers (saj\u02bf al-kuhh\u0101n), \nshe notes consonant rhyming and rare \nvocabulary, oaths by auspicious natural \nobjects (moon, stars, rain), syntactic \np a r a l l e l i s m ,  s t a c c a t o  s e n t e n c e s ,  a n d \ncontents that involved mantic judgment \nregarding issues of leadership or divination \nabout outcomes of battles, meanings of \ndreams, or possibilities for rain. She also \nnotes that soothsayers were often female, \nin contrast with the overwhelming number \nof male speakers among regular orators \n(p. 381), which leads us to the topic of the \nnext chapter.\n\nI n  C h a p t e r  1 0 ,  Q u t b u d d i n  d e a l s \nw i t h  w o m e n \u2019 s  o r a t i o n s .  G i v e n  t h e \npredominance of male speakers, she asks \nwhat prompted women to speak and if \nthere were any special characteristics to \ntheir speeches. The main examples she \nuses in this chapter are speeches by F\u0101\u1e6dima \nbt Mu\u1e25ammad, \u02bf\u0100\u02beisha bt Ab\u012b Bakr, and \nZaynab bt \u02bfAl\u012b. In her analysis, the two \nfeatures that characterize their speeches \nare that the women derive authority from \nkinship with the Prophet Mu\u1e25ammad \nand that their speeches are grounded in \ntrauma. Introducing Gayatri Spivak and \nscholars of trauma to speak about the \nmuzzling of women\u2019s voices, Qutbuddin \nargues that in the early Islamic context, \ntrauma had the opposite effect; it was a \ncatalyst for freeing women\u2019s voices from \nthe usual societal constraints (p. 401). \nFurther, she connects women\u2019s oratorical \nreactions to the deaths of their relatives \nto the pre-Islamic female poets who were \nknown for their elegies (p. 402). She \nalso uses Yuval Hariri\u2019s theory of \u201cflesh-\n\nwitnessing\u201d (p. 403) to analyze orators who \nhave undergone the experiences that they \ndescribe, in particular in her discussion of \nZaynab\u2019s post-Karbala oration. \n\nIn Chapter 11, the author discusses \no r a t o r y \u2019 s  i n f l u e n c e  o n  A r a b i c  p r o s e , \nreturning once more to discussions of \norality and literacy. She sees the locus of \nthe link between the oral and the written in \nthe relationship between the (oral) oration \nand the (written) epistle, which took up \nmany of the oration\u2019s functions in the more \nliterate world that emerged beginning \nin the late second/eighth century. And \ninsofar as the epistle played a role in \nthe development of the maq\u0101m\u0101t genre \n(important to the development of modern \nprose), the oration, the predecessor of the \nepistle, should also be part of the story. \nIt does not mean, however, that with the \nonslaught of literacy, orality disappeared \nentirely. Qutbuddin emphasizes that an \noral-written hybridity lasted into the \nhigh literate period. The oration also \npreserved some of its oral aspects, while \nundergoing a transformation. One change \nshe notes is that orations were now \nprepared first in writing and made more \nconsistent use of the consonant rhyme \n(saj\u02bf, p. 421), which was typical of chancery \nstyle (insh\u0101\u02be).", "start_char_idx": 17746, "end_char_idx": 20924, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4a319246-c3ec-4d48-89fc-667ca7001880": {"__data__": {"id_": "4a319246-c3ec-4d48-89fc-667ca7001880", "embedding": null, "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10278", "node_type": "4", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "a102cbe315325cb7da40949b90c8412edf4dc1889f794a0dfcbba6c8ca6c470e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8bc3b829-a388-466b-818b-a2dc03a1b209", "node_type": "1", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "7087e5fef852f8f085f8af832d458d5798effad91d85ea8a860a1314a77140a4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8053e71e-2170-4b66-8b83-8b6dad52eaaf", "node_type": "1", "metadata": {}, "hash": "e01ce8841d19e995426ac694cc9eb20df81ca4cf3732f964ea0ab409602a077e", "class_name": "RelatedNodeInfo"}}, "text": "421), which was typical of chancery \nstyle (insh\u0101\u02be). Finally, the functions of the \ngenre changed, with the oration losing its \npolitical role to the epistle and becoming \nincreasingly limited to the religious realm, \nespecially the domain of Friday and Eid \nsermons. Qutbuddin sees the gradual \npolitical demise of the oration as parallel \nto the growing centralization of the state \nand the caliph\u2019s seclusion from public view \n(p. 425).\n\nIn Chapter 12, the author's journey \ncontinues to the modern era. She makes \na novel argument for the influence of \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nTahera Qutbuddin\u2019s Arabic Oration  \u2022  650\n\nclassical Arabic oratory on contemporary \nM u s l i m  s e r m o n s  a n d  s p e e c h e s .  H e r \nobservations are based on site visits in \n2009, 2011, and 2017 and on printed and \nonline materials, and concern Egypt, \nIraq, India, and Turkey\u2014an interesting \nselection, given the mix of Arabic-speaking \ncountries and countries where Arabic \nis not a majority language. The main \ndifference between modern and classical \norations is that the features of orality, such \nas rhythm and parallelism, are limited \nin the modern sermons. Also, colloquial \nArabic is occasionally used. What remains \nare the Friday and Eid ritual itself, the \npulpit, some elements like the ta\u1e25m\u012bd, \nand regular Qur\u02bean and \u1e25ad\u012bth citation. \nIn the countries where Arabic is not the \nspoken language, Arabic can be either used \nliturgically or interspersed in the sermon, \nwhich is in the local language. She observes \nthat in Egypt, the political opposition \nespecially, including Salafists and the \nMuslim Brotherhood, uses speeches and \nhistorical references to bolster their \nagenda (pp. 445\u201346). In Iraq, she notes \nthat the oratory of the pro-ISIS leader \nand preacher Badrani is distinguished by \nthe classical register and includes many \nhistorical and religious references. In \nIndia, the Friday and Eid sermon is in full \nclassical Arabic, and it is often a recitation \nof a model sermon from compilations \no f  s e r m o n s .  I n t e r e s t i n g l y ,  t h e r e  a r e \ndifferences between the Shi\u02bfites and the \nSunnis in using Arabic (p. 463). In Turkey, \npreachers also look to the early Arabic \noration, in terms of both the formulae and \ncitations from the early texts. The framing \nformulae are usually in Arabic while the \nmain part of the sermon is in Turkish. This \nfinal chapter also serves as a conclusion. \nQutbuddin ends her long journey that \n\nextended over 1,500 years with a call to \nWestern scholars to ground their analysis \nof political discourse in Arabic-speaking \ncountries within a knowledge of the \nearliest oratorical sources, which provide \ntools to decode it. Only then can we \nunderstand a sermon\u2019s appeal.\n\nThe important contribution of Arabic \nOration lies in its comprehensive nature. \nT h e  b o o k  b r i n g s  m o s t  e a r l y  A r a b i c \noratorical texts together in one volume, \neither in discussion or in examples. It \ncontains so many long quotations from \nprimary sources that it can serve as a \nreference work of early Arabic oratory. \nQ u t b u d d i n  h a s  a l s o  c o m p i l e d  a  l o n g \nreference list of orations (pp. 486\u2013551), \nwhich supplies for each oration the page \nnumbers where it is discussed in the book, \nits historical and geographical context, and \nthe primary sources that preserve it. This \nlist, organized alphabetically based on the \nnames of the orators, too, will be valuable \nto future researchers. \n\nThe comprehensiveness of the book \nnaturally also entails some limitations.", "start_char_idx": 20872, "end_char_idx": 24454, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8053e71e-2170-4b66-8b83-8b6dad52eaaf": {"__data__": {"id_": "8053e71e-2170-4b66-8b83-8b6dad52eaaf", "embedding": null, "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10278", "node_type": "4", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "a102cbe315325cb7da40949b90c8412edf4dc1889f794a0dfcbba6c8ca6c470e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4a319246-c3ec-4d48-89fc-667ca7001880", "node_type": "1", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "8443b749c31dbf96fb2b85b6c0826ab9a308fff10f24bec78a99a590ac932e58", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6a397f20-9d11-4b07-a29c-3b20116a5c40", "node_type": "1", "metadata": {}, "hash": "94580b37c910c5e311a12bf68b0b73381852157dd4f4e74aab590366235dd1d6", "class_name": "RelatedNodeInfo"}}, "text": "The comprehensiveness of the book \nnaturally also entails some limitations. One \nbyproduct of the amassing of information \nis the blurring of differences between \nindividual orations. The book includes a \nwide variety of oratory, each with its own \nparticular flavor. Qatar\u012b b. Fuj\u0101\u02bea\u2019s speech, \nfor example, is very different from a \nspeech by Ab\u016b Bakr, which in turn differs \nfrom a speech by al-\u1e24ajj\u0101j. Qutbuddin\u2019s \ntypologies are helpful for understanding \nthe broader contours of the tradition, \nbut they occasionally distract from the \nparticularities of individual orators and \norations. This book is also not an easy read. \nIt is full of names, long quotations, lists \nof typical expressions, lists of formulae, \netc. At the same time, this makes it a \ngreat resource for researchers. As noted", "start_char_idx": 24379, "end_char_idx": 25180, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6a397f20-9d11-4b07-a29c-3b20116a5c40": {"__data__": {"id_": "6a397f20-9d11-4b07-a29c-3b20116a5c40", "embedding": null, "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10278", "node_type": "4", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "a102cbe315325cb7da40949b90c8412edf4dc1889f794a0dfcbba6c8ca6c470e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8053e71e-2170-4b66-8b83-8b6dad52eaaf", "node_type": "1", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "8f7952ff3884c6701e54c7a1cb714a5aeedf0c58976081e9b96ca21697b79f55", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "76dd7f33-f21d-482d-beb5-771e98ca12ce", "node_type": "1", "metadata": {}, "hash": "10d59a69f4e771be5c09b508f263274271e3fdaa01c8953ba41c2446a0da7fa8", "class_name": "RelatedNodeInfo"}}, "text": "At the same time, this makes it a \ngreat resource for researchers. As noted \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n651  \u2022  Pamela Klasova\n\nabove, Chapter 1 takes the question of \nauthenticity head on in a nuanced way, but \nthe reader may lose track of this question \nin the course of the book, which presents \norations as they appear in the sources. \nFor example, it is difficult to imagine that \nthose of \u02bfAl\u012b\u2019s speeches which contained \nlater theological terms like maw\u1e63\u016bf (thing \ndescribed), \u1e63ifa (attribute), and kayn\u016bna \n(existence), which would have been foreign \nto the first/seventh century (p. 373), \nwould be authentic. Qutbuddin, however, \nattempts to defend their authenticity \n(pp. 374\u201375), subverting her own criteria \nrelated to anachronistic terminology.9 \nIn other words, on many occasions, I \nwould not be as certain as she is of the \nauthenticity of the individual orations; at \nthe same time, however, her inclusion of \nall speeches, even the ones less likely to \nbe early, is useful: it lays out clearly and \ncomprehensively all that medieval Muslim \nsources have preserved for us in the genre \nof the Arabic oration. Future scholars may \nmake their own judgments concerning \nt h e  i n d i v i d u a l  p i e c e s ,  a s  t h e  a u t h o r \nrecommends. \n\nArabic Oration holds great potential \nfor future researchers, whether they \nwant to study early Arabic oratory, early \nArabic oral production more broadly, or \nearly Islamic ideology of state, warfare, \nor religion, or to compare early Arabic \noratorical production with the verbal art \nof other cultures. Staying close to the \n\n9. The author does include a caveat in Chapter 1 (p.59) that some terms may have been inserted later to an \nearlier oration.\n\n10.  See, for example, Glyn P. Norton, \u201cImprovisation, Time, and Opportunity in the Rhetorical Tradition,\u201d \nin The Oxford Handbook of Critical Improvisation Studies, ed. George E. Lewis and Benjamin Piekut, 262\u201388 \n(Oxford: Oxford University Press, 2016). \n\n11.  Mary J. Carruthers, The Book of Memory: A Study of Memory in Medieval Culture (Cambridge: Cambridge \nUniversity Press, 1990), 205.\n\n12.  Klasova, \u201cEmpire through Language,\u201d 380\u201383. \n\ntradition, and mostly within its bounds, \nmeans that the book presents a coherent \nand singular picture of Arabic oratory. In \nthe future, scholars could take this work \nas a basis to examine Arabic oratory from \ndifferent or comparative perspectives, \nwhich may nuance or complicate some of \nthe concepts that Qutbuddin presents. I \nsuggest three such concepts to illustrate \npossible future directions for research: \nimprovisation, piety, and persuasion. \nQ u t b u d d i n  f o l l o w s  t h e  s o u r c e s  ( f o r \nexample, al-J\u0101\u1e25i\u1e93 or Ibn Ab\u012b al-\u1e24ad\u012bd) to \nemphasize that what distinguishes early \nArabic oratory from oratory in other \ncultures (and in the Abbasid era) is that \nit was extemporaneous, spontaneous, or, \nin other words, improvised. But when we \nlook to classical and medieval rhetoric, \nimprovisation was a common topos there \ntoo.10 Mary Carruthers, in her classic book \non the central role of memory in medieval \nEurope, explained that improvisation is \n\u201cthe highest reward of our long labors,\u201d11 \nthe result of days spent memorizing, \nlearning the rules, practicing, and training. \nWho can say that the accounts that we \nhave from the early Abbasid period about \nthe assiduous training for orators do not \nreflect something from the practices of \nthe early period?12 The theme of piety, \nwhich returns in Arabic Oration as the \nbinding theme of most texts, is another \nthat lends itself to comparison. Fred \nDonner identified piety as perhaps the", "start_char_idx": 25105, "end_char_idx": 28753, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "76dd7f33-f21d-482d-beb5-771e98ca12ce": {"__data__": {"id_": "76dd7f33-f21d-482d-beb5-771e98ca12ce", "embedding": null, "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10278", "node_type": "4", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "a102cbe315325cb7da40949b90c8412edf4dc1889f794a0dfcbba6c8ca6c470e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6a397f20-9d11-4b07-a29c-3b20116a5c40", "node_type": "1", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "a9eecef93a17fa5ee390877ed839ae41b7a9db98256d3b73c7447530c659487d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b2690943-f534-4156-9e1a-6eba3fd609be", "node_type": "1", "metadata": {}, "hash": "be16635172e33783ea27edab6f1173042cd3cc545c185ed89a3fca12543d27ea", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nTahera Qutbuddin\u2019s Arabic Oration  \u2022  652\n\nmost important form of legitimation in \nthe early Islamic period and connected \nit with the broader late antique milieu.13 \nSo rather than thinking about piety as a \nfeature specific to Arabic oratory, we may \nthink about it as the common rhetoric \nof its time and place. Finally, let us look \nat the concept of persuasion, which, as \nmentioned, Qutbuddin uses to highlight \nthe unique nature of Arabic oratory, \ncombining persuasion and coercion in \nits bid for authority. Qutbuddin calls \nt h e  t e c h n i q u e s  t h a t  A r a b i c  o r a t o r y \nespoused \u201ctacit persuasion\u201d (crediting \nRobert Lanham with the term).14 That \nis, the combination of the orator\u2019s high \nstatus and potent delivery is what made \na speech effective. Persuasion has been \nat the heart of Greco-Roman oratory and \npolitical theory, inextricably connected \nwith argumentation since Aristotle. Is it \nreally the same persuasion that Qutbuddin \ntalks about? (Or the same concept of \nauthority as the one Arendt discusses, for \nthat matter?) Arabic Oration could serve \nas an important starting point to nuance \nthese concepts in the framework of early \nArabic public speaking. These points \nillustrate how new studies could explore \nimportant phenomena of the early Islamic \n\n13.  For his treatment of Islamic piety, see Fred M. Donner, Narratives of Islamic Origins: The Beginnings of \nIslamic Historical Writing (Princeton, NJ: Darwin Press, 1998), 64\u201397.\n\n14.  See Richard Lanham, \u201cTacit Persuasion Patterns and a Dictionary of Rhetorical Terms\u201d in Literary \nTheory: An Anthology, 2nd ed., ed. Julie Rivkin and Michael Ryan, 177\u201394 (Oxford: Blackwell Publishing, 2004). \n\n15.  With regard to modern discussions about Thucydides\u2019 speeches, Donald Kagan says: \u201cThere are few \narguments of longer standing in the scholarship on Thucydides than the one concerning the speeches in his \nHistory, and none is more important for understanding it and its author. The main question is: did Thucydides \ntry to reproduce the arguments put forward by the speakers on each occasion as accurately as he could, or did \nhe feel free to invent arguments and even whole speeches?\u201d Donald Kagan, \u201cThe Speeches in Thucydides and \nthe Mytilene Debate,\u201d Yale Classical Studies 24 (2010): 71\u201394, at 71.\n\n16.  Philip Halld\u00e9n, \u201cWhat Is Arab Islamic Rhetoric? Rethinking the History of Muslim Oratory Art and \nHomiletics,\u201d Peace Research Abstracts Journal 42, no. 4 (2005): 19\u201338, at 25.\n\n17.  Ibid., 27.\n\nworld through the prisms of ancient and \nmedieval rhetoric, memory studies, late \nantiquity, and literary theory. \n\nFinally, I would like to circle back to an \nearlier question\u2014why has Arabic oratory \nnot been studied in the West?\u2014for it \nhighlights the importance of Qutbuddin\u2019s \nintervention in the field. One reason why \nArabic oratory has been neglected in \nWestern scholarship, despite its ubiquity in \nArabic sources and its cultural relevance in \nmedieval Islamic society, may be that it has \nbeen regarded as inauthentic. But then, the \nauthenticity of Thucydides\u2019 speeches has \nlong been debated, and yet the speeches \nhave been studied, admired, and discussed \nfrom Antiquity to modern times.15 Another \nreason is one proposed by Philip Halld\u00e9n: \nthe misalignment of Western and Islamic \nt a x o n o m i e s  o f  l e a r n i n g . 1 6 I n  I s l a m i c \ntradition, oratory and homily fell under \nritual knowledge and thus not under the \npurview of philosophers and rhetoricians.", "start_char_idx": 28758, "end_char_idx": 32284, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b2690943-f534-4156-9e1a-6eba3fd609be": {"__data__": {"id_": "b2690943-f534-4156-9e1a-6eba3fd609be", "embedding": null, "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10278", "node_type": "4", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "a102cbe315325cb7da40949b90c8412edf4dc1889f794a0dfcbba6c8ca6c470e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "76dd7f33-f21d-482d-beb5-771e98ca12ce", "node_type": "1", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "c7b423d1e7d64aed2ddab54d0878b0bc1dd49046b5ea6052e45c5fd2ca235bdf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b2e97001-9ee1-4c34-b4b5-eadd5d1f78d2", "node_type": "1", "metadata": {}, "hash": "2cefc918d9020e893230bfa7507d9b64535092f86a0cb10d147b60f310e00f8e", "class_name": "RelatedNodeInfo"}}, "text": "By the nineteenth century rhetoric came \nto be understood mainly as encompassing \nmatters of style and aesthetics (elocutio), \nwhich according to Halld\u00e9n led Western \nscholars to identify \u201crhetoric\u201d with \u02bfilm \nal-bal\u0101gha while oratory (al-kha\u1e6d\u0101ba) was \ncast aside.17 Consequently, Islamic rhetoric \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n653  \u2022  Pamela Klasova\n\ncame to be understood as hermeneutics \nand textual aesthetics while Western \nrhetoric retained its ancient connotations \nof debate and critical thinking. In my view, \nthe chronology here could be flipped. The \npreconceptions about the East and the \nWest should be the point of departure, \nnot the conclusion. The heart of the \nmatter lies in the continuing essentialist \ndichotomies of Western democracy vs. \nOriental despotism. Western intellectual \nproduction is imagined to be creative and \nworth grappling with, while \u201cOriental\u201d \nliterature is assumed to be passive and \nformalistic. It is therefore crucial to begin \nto bring to light some of the beauty and \npower of early Arabic oratory.\n\nArabic Oration is a magisterial study of \nearly Arabic oratory that is mainly aimed at \nspecialists in the field of Arabic literature. \nDue to its comprehensive nature, it can \nserve as an important resource for scholars \nof early Islamic history. Thanks to the long \nquotations from primary texts translated \ninto English, it provides much comparative \nmaterial for scholars in other fields, such \nas orality, rhetoric, and communication \nstudies. The close analyses of individual \ntexts can also be used in the classroom \ncontext. I look forward to seeing the \nnew interest in the study of early Arabic \noratory that Qutbuddin\u2019s Arabic Oration \nshould spark.", "start_char_idx": 32286, "end_char_idx": 33997, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b2e97001-9ee1-4c34-b4b5-eadd5d1f78d2": {"__data__": {"id_": "b2e97001-9ee1-4c34-b4b5-eadd5d1f78d2", "embedding": null, "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10279", "node_type": "4", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "601da372fcd56064de9130c216f9b55ccf3db4f3caca18f2e3876d9b00ada9ec", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b2690943-f534-4156-9e1a-6eba3fd609be", "node_type": "1", "metadata": {"identifier": "alusur-10278", "author": "Klasova, Pamela", "title": "Review of Qutbuddin, Arabic Oration", "date": "2022-12-01", "file": "alusur-10278.pdf"}, "hash": "64b8b258eb65331ab8b3bde5257bc3dfeb6f9c2520b376f79322b542e843890c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bb5c02d4-2871-4bdd-987d-b97998ec6810", "node_type": "1", "metadata": {}, "hash": "91bb2d78b9daab7c5daa5983576f0a4c7d27adc47a7ac7be08193c966f79a608", "class_name": "RelatedNodeInfo"}}, "text": "Conference Report\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 654-661\n\nThe practice of adorning, protecting, and covering the body has long been fundamental to humankind, \nwith recent archaeological discoveries \nyielding wearable ornaments dating to the \nMiddle Pleistocene era.1 The wearable is \nboth highly representational and unde-\nniably intimate; it communicates indi-\nvidual, social, and cultural identities, while \nbeing worn on the body and sometimes \nholding complex personal meaning or \neven performing protective functions for \nthe wearer. Addressing an extensive range \nof adornments found in the Byzantine, \nEurasian, Islamic, and Western-European \nmedieval traditions, ranging from textiles \nand jewelry to body modifications such \nas cosmetics and tattoos, the symposium \nRethinking the Wearable in the Middle \n\n1.  E. M. Sehasseh, P. Fernandez, S. Kuhn, M. Stiner, S. Mentzer, D. Colarossi, A. Clark, F. Lanoe, M. Pailes, \nD. Hoffmann, A. Benson, E. Rhodes, M. Benmansour, A. Laissaoui, I. Ziani, P. Matutano, J. Morales, Y. Djellal, B. \nLonget, J.-J. Hublin, M. Mouhiddine, F.-Z. Rafi, K.B. Worthey, I. Sanchez-Morales, N. Ghayati, and A. Bouzouggar, \n\u201cEarly Middle Stone Age personal ornaments from Bizmoune Cave, Morocco,\u201d Science Advances, 7 (2021).\n\nAges sought to expand our understanding \nof the wearable in the Middle Ages. The \ntwo-day collaborative event, which took \nplace at Bard Graduate Center in New \nYork City, was organized by Ittai Weinryb, \nAssociate Professor at Bard Graduate \nCenter, and Elizabeth Dospel Williams, \nAssociate Curator of the Byzantine Collec-\ntion at Dumbarton Oaks. On the first \nmorning of the symposium, participants \nattended a workshop at the Metropol-\nitan Museum of Art hosted by Christine \nBrennan (Research Scholar and Collections \nManager, Department of Medieval Art and \nthe Cloisters), Kathrin Colburn (Conser-\nvator, Textile Conservation), Melanie \nHolcomb (Curator and Manager of Collec-\ntion Strategy, Department of Medieval Art \nand the Cloisters), and Andrew Winslow \n\nRethinking the Wearable in the Middle Ages \n(Bard Graduate Center, 28-29 April 2022)\n\nConference Organizers:\nIttai Weinryb (Bard Graduate Center)\n\nElizabeth Dospel Williams (Dumbarton Oaks)\n\nReport by: \nEllen Enderle \n\n(Bard Graduate Center and  \nThe Metropolitan Museum of Art)\n\n\u00a9 2022 Ellen Enderle. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives License, \nwhich allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long \nas attribution is given to the original authors and source.\n\nhttps://scholar.harvard.edu/amyclark/publications/early-middle-stone-age-personal-ornaments-bizmoune-cave-morocco\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n655  \u2022  EllEn EndErlE\n\n(Principal Departmental Technician).  \nIn this object-focused session, the organ-\nizers and presenters viewed, analyzed, and \ndiscussed an array of wearable objects of \nthe Middle Ages, spanning different media, \nperiods, geographies, and specializations.", "start_char_idx": 47, "end_char_idx": 3147, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bb5c02d4-2871-4bdd-987d-b97998ec6810": {"__data__": {"id_": "bb5c02d4-2871-4bdd-987d-b97998ec6810", "embedding": null, "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10279", "node_type": "4", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "601da372fcd56064de9130c216f9b55ccf3db4f3caca18f2e3876d9b00ada9ec", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b2e97001-9ee1-4c34-b4b5-eadd5d1f78d2", "node_type": "1", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "a2f5e7c583edb032e169e931c5ba4c5febf7f7f27990b6f52bdea62e4b6aec45", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8fa62cfd-57d8-45a6-b03a-e626c7f83c68", "node_type": "1", "metadata": {}, "hash": "a88b0eb5da09a5862138bb9457219ff7e16974d7c696c5928f33c9b85c717a3e", "class_name": "RelatedNodeInfo"}}, "text": "The jewelry and metalwork consisted \nof a gold earring from early Byzantine \nEgypt (25.2.13); a gold necklace with \nan emerald and agate-intaglio pendant \nm a d e  b e t w e e n  t h e  s i x t h  a n d  e i g h t h \ncenturies (58.43); a pendant and a locket, \nboth fourteenth-century French silver-\ngilt and basse-taille enamel (17.190.916, \n17.190.964); a fifteenth-century French \nreliquary pendant  (17.190.983); and a \ngold and cloisonn\u00e9 enamel reliquary \nfi n i a l  m a d e  i n  n i n t h -  o r  t e n t h - c e n -\ntury Byzantium (1972.58). The textiles \nincluded a British orphrey made of metal, \nsilk, and linen (2009.300.2750) and two \nItalian silk textiles brocaded with metal \nthread (09.50.967, 46.156.45), all dated to \nthe fourteenth century; an Egyptian wool \ntextile fragment depicting a mythological \ncreature produced sometime between the \nseventh and ninth centuries (2018.913.5); \nan early Byzantine Coptic wool and linen \nfragment displaying confronted roosters \nand dogs (2011.363); and an Egyptian \ntextile fragment of woven wool displaying \na geometric pattern made between the \nsixth and ninth centuries. This shared \nexercise of reconsidering familiar objects \nand encountering new ones stimulated \nmany constructive conversations that \nbridged media and specializations to \nreveal the interrelatedness of wearable \nobjects\u2013\u2013setting the tone for the confer-\nence to come. Following a brief intermis-\nsion, the participants reconvened at the \nBard Graduate Center for the first session \n\nof the symposium. In her opening remarks, \nWilliams addressed the need to reconsider \nthe medieval wearable beyond the museo-\nlogical framework and the discrete classi-\nfication system of the museum storeroom, \nin which the standard taxonomic divisions \no f  m e d i u m ,  p r o d u c t i o n  o r i g i n s ,  a n d \nperiod often estrange the wearable from \nits function, greater assemblage, and the \nbody itself. She proposed an alternative \napproach that considers adornments and \ntextiles holistically, in terms of ensemble \nand interrelatedness, and also takes into \naccount the complex technical, visual, \nsomatic, cultural, and material contexts \nin which these artifacts existed. Following \nDospel Williams\u2019 introduction, Weinryb \ncontextualized the motivation to \u201crethink\u201d \nthe wearable in the Middle Ages within the \nframework of recent developments in the \nfields of the history of science, compara-\ntive religion, psychology, anthropology, \nand the history of disability, as well as \nthe impact of the sociological theory of \nagency on the study of material culture. \nFrom advancements in our understanding \nof medieval manufacturing technologies \nto archeological discoveries that have \nshed light on how objects were used in \nritual practices, over the past twenty \nyears scholars have benefited from greater \ninsights into how people envisioned, \nunderstood, and interacted with wearables \nin the Middle Ages, making it an appro-\npriate time for reevaluation. Though the \nfollowing presentations addressed a diverse \narray of media, cultural traditions, geogra-\nphies, and time periods, all of them took \nnew analytical perspectives and methodo-\nlogical approaches to evaluating, contex-\ntualizing, and ultimately better under-\nstanding the wearable in the Middle Ages.", "start_char_idx": 3149, "end_char_idx": 6451, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8fa62cfd-57d8-45a6-b03a-e626c7f83c68": {"__data__": {"id_": "8fa62cfd-57d8-45a6-b03a-e626c7f83c68", "embedding": null, "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10279", "node_type": "4", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "601da372fcd56064de9130c216f9b55ccf3db4f3caca18f2e3876d9b00ada9ec", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bb5c02d4-2871-4bdd-987d-b97998ec6810", "node_type": "1", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "6529353e788200c972536694c9af1fa968668da083e496c2367d8bd354629045", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2780a63e-8d9a-4ef0-882a-b52681f35adc", "node_type": "1", "metadata": {}, "hash": "f81f076b25dfe041bb166d770aa028bcdfab562ba3ff79e9f6fad93acdf0e5d0", "class_name": "RelatedNodeInfo"}}, "text": "https://protect-us.mimecast.com/s/8ENECKryp9u9K0JSMw6W7?domain=metmuseum.org\nhttps://protect-us.mimecast.com/s/UY9FCL9zqWuXq5vTqHcgq?domain=metmuseum.org\nhttps://protect-us.mimecast.com/s/eP8uCM8ArWI9PGlSJl4Hh?domain=metmuseum.org\nhttps://protect-us.mimecast.com/s/5RHZCNkBvWi9L1RSR_49p?domain=metmuseum.org\nhttps://protect-us.mimecast.com/s/Pou8COYDw6HwYoGHPKcmZ?domain=metmuseum.org\nhttps://protect-us.mimecast.com/s/KJ89CPNExWhZgqlUrrZIJ?domain=metmuseum.org\nhttps://protect-us.mimecast.com/s/6rMgCQWGygS9VmxS98haZ?domain=metmuseum.org\nhttps://protect-us.mimecast.com/s/TeEXCR6JzjFQY8Vt0xbbT?domain=metmuseum.org\nhttps://protect-us.mimecast.com/s/8DV1CVOjEniXB1vTrWuoz?domain=metmuseum.org\nhttps://protect-us.mimecast.com/s/UtZmCW60GoFx3vkHBdYO3?domain=metmuseum.org\nhttps://protect-us.mimecast.com/s/MMXiCXDlJphGA3JCxyztS?domain=metmuseum.org", "start_char_idx": 6455, "end_char_idx": 7301, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2780a63e-8d9a-4ef0-882a-b52681f35adc": {"__data__": {"id_": "2780a63e-8d9a-4ef0-882a-b52681f35adc", "embedding": null, "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10279", "node_type": "4", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "601da372fcd56064de9130c216f9b55ccf3db4f3caca18f2e3876d9b00ada9ec", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8fa62cfd-57d8-45a6-b03a-e626c7f83c68", "node_type": "1", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "396164c59fe0e9a58ad16c4d4519d01b4fce43f99c446b436710dfca223eebcc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bb6fd601-d453-4d90-bdf0-09166467181f", "node_type": "1", "metadata": {}, "hash": "ce5a8a1a6831d7b34216324ae0fa2e9d1d96c5995dccee631652ddae5315e74a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nConference Report: Rethinking the Wearable in the Middle Ages  \u2022  656\n\nAlicia Walker (Bryn Mawr College) \nopened the symposium with her paper \nentitled, \u201cChristian Bodies Clothed in \nPagan Bodies: The Implications of Greco-\nRoman Mythological Imagery on Early \nByzantine Items of Dress and Adornment.\u201d \nWalker presented multiple examples of late \nRoman and Byzantine garments, jewelry, \nand wearable accessories decorated with \nnon-Christian mythological figures\u2013\u2013many \nof which were worn by early Byzantine \nC h r i s t i a n s .  S h e  e x p l o r e d  h o w  e a r l y \nChristians employed, interpreted, and \nnegotiated the wearing of non-Christian \nimagery, specifically the \u201csocial and \nspiritual implications\u201d of adorning the \nChristian body in a manner that linked \nthe wearer with pagan models. Through \nthe examination of several case studies, \nincluding an early Byzantine necklace with \na gold and lapis lazuli pendant of Aphrodite \nAnadyomene, a fifth century tunic with \nwoven Dionysian ornament, and a gold \nmarriage belt that intermingled Christian \nand pagan iconography, Walker proposed \nthat such iconography may have been \nunderstood in terms of early Byzantine \nt h e o r i e s  o f  v i s i o n  a n d  i m p r e s s i o n , \nparticularly the notion that a person\u2019s \neyes were directly connected to the soul \nand that the impressions made by imagery \ndirectly inspired and shaped selfhood. \nShe further stated that these worn images \nmight have functioned as powerful agents \nutilized in mimetic operations involving \nemulation, identification with, and the \nembodiment of aspirational figures by \nway of imagery worn on garments and \npersonal adornment. Moreover, such \noperations were said to be associated with \ndevotional practices and the construction \nand expression of identity and power, \nwith enhanced efficacy resulting from the \n\nphysical intimacy of the wearable with the \nbody. The second speaker was Zvezdana \nDode (Nasledie Institute) who virtually \npresented her paper \u201cHonorary Robes \nand Belts of Submissiveness in Mongol \nImperial Culture.\u201d The focus of this talk \nwas on Mongolian imperial culture and \ndress, particularly the distinctive qualities \nof honorific robes and belts. Relying on \nrelevant medieval texts and miniature \npaintings, as well as a few extant textile \nfrag m ent s ,  t o rec ons t ru c t  t he im age \nof Mongolian imperial costume, Dode \nexplained that these highly symbolic \ngarments of honor were ceremoniously \ngifted by Mongol khans to their subjects \nand ambassadors and served as potent \nsymbols of social relations and status. \nN o t i n g  c o l o r f u l  s i l k  r o b e s  w o r n  b y \nPersian military leaders and sultans, \ndecorated with elaborate brocades and \nfigural ornament, Dode argued that the \ngarments indicated powerful positions \na n d  u l t i m a t e l y  s e r v e d  a s  s a r t o r i a l \nmanifestations of the centralized power \nof the ruler as it extended outward to the \nperiphery of the empire. Dode further \nclaimed that honorific belts symbolized \nthe obedient submission of powerful local \nelites to the Mongol khan and, citing \ntextual sources, also suggested the concept \nof a belt signifying a willingness to serve \nwas appropriated by the Mongols from \nIslamic ideology and cultural heritage. \nUltimately, Dode concluded that honorary \nrobes and belts of submission materialized \nthe delegation of power and displayed \nthe subordination of the recipient to the \nimperial authority of the giver, the Mongol \nk h a n .  T h e s e  t w o  p r e s e n t a t i o n s  w e r e \nfollowed by a question and answer session \nwith Walker and Dode that included \ndiscussions of gender in the reception", "start_char_idx": 7304, "end_char_idx": 11032, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bb6fd601-d453-4d90-bdf0-09166467181f": {"__data__": {"id_": "bb6fd601-d453-4d90-bdf0-09166467181f", "embedding": null, "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10279", "node_type": "4", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "601da372fcd56064de9130c216f9b55ccf3db4f3caca18f2e3876d9b00ada9ec", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2780a63e-8d9a-4ef0-882a-b52681f35adc", "node_type": "1", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "327121a7f89f2bb732e6da7129097f461fab399f3dc20a47e34cfbe4f3ca4cc5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "553a67bd-23a1-4103-86a1-984fff6c01be", "node_type": "1", "metadata": {}, "hash": "033e37ad4deca02b68b0f6f0b1de3bf7cbca16014fef6a9c8495eb88f1b76314", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n657  \u2022  EllEn EndErlE\n\no f  l a t e  A n t i q u e  a n d  e a r l y  B y z a n t i n e \njewelry with erotic imagery, concepts \nof love and romance in medieval Europe \nand Byzantium, the decline of wearable \npagan imagery in the Middle Ages, the \nsignificance of the belt in the Eastern \nand Western traditions, and the visual \nappearance of honorific belts in Mongol \nimperial culture.\n\nThe second session of presentations \ndelved into themes of political power, \nidentity marking, and the wearable as a \nperformative act. The third speaker of the \nday was Eiren Shea (Grinnell College) who \nshared her paper \u201cClothing the Khatun: \nMongol Women\u2019s Dress and Political \nP o w e r . \u201d  T h i s  p r e s e n t a t i o n  e x p l o r e d \nsartorial expressions of elite Mongol \nwomen\u2019s cultural and political power in \nthe thirteenth and fourteenth centuries. \nShea compared the dress of courtly Mongol \nwomen of the Yuan dynasty in China to \nthat of their predecessors of the Song, Jin, \nand Liao dynasties to determine the extent \nto which they adhered to or departed \nfrom these prior modes of dress, and \nwhat this might have signified. Examining \nvisual representations, relevant texts, \nand archeological evidence primarily \nexcavated from tombs, Shea discussed \nthe sartorial differences and affinities of \nelite women of the Mongol empire from \ndifferent backgrounds and locales, while \nnoting a marked tendency to appropriate \nM o n g o l  d r e s s .  T h i s  \u201c s a r t o r i a l  c o d e \nswitching\u201d was said to have involved the \nadoption of the distinctive dress of the \nwomen of the steppe and Turkic cultures, \nparticularly northern groups who ruled \nover parts of China between the tenth and \nfourteenth centuries, such as the Jurchen, \nKhitan, and Mongols. Shea explained that \nthis distinctive style of dress included a \n\ntall headdress worn by married Mongol \nwomen called a buqta, often made of birch \nbark and adorned with gold-woven lampas \nor red silk, feathers, imported gems, and \nprecious metal ornament, variations of \na wide court robe, unbound feet, and \nearrings. Shea\u2019s analysis revealed that \nclothing and adornment were significant \nmodes of expression among elite Mongol \nwomen and that these sartorial choices \nconveyed legitimation, political alignment, \nand power in the Mongol court. The \nfourth presentation came from Juliane \nvon Fircks (Friedrich Schiller University, \nJena) and was entitled \u201cTo Adorn the Dead \nBody: The Representation of the Deceased \nPrince in and outside the Grave (13th\u2013\n15th Centuries).\u201d This paper examined \nthe incongruent relationship between the \npresentation of medieval princely tombs \nwith their monumental memorial sculpture \nand the material remains deposited within \nthe grave, including textiles, jewelry, \nand other burial items that adorned and \naccompanied the corpse. Von Fircks\u2019 first \ncase study, the tomb and monument of the \nearly fourteenth century Italian nobleman, \nCangrande Della Scala, in Verona, display \na sharp contrast between the appearance \nof the curiously smiling figure represented \non the tomb monument and the remnants \ninside sarcophagus. This apparent lack \nof correspondence between the internal \nreferent and external representation was \nfurther examined in two additional case \nstudies: the monumental tombs of Philip \nthe Bold and Philip the Good. In the \nexample of Philip the Bold, von Fircks \npointed out that the external sculptural \nmonument displays the Duke of Burgundy \ndressed, simultaneously, in his role as \ncourtier and in knightly armor, while the \nactual corpse was interred in a Carthusian", "start_char_idx": 11037, "end_char_idx": 14673, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "553a67bd-23a1-4103-86a1-984fff6c01be": {"__data__": {"id_": "553a67bd-23a1-4103-86a1-984fff6c01be", "embedding": null, "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10279", "node_type": "4", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "601da372fcd56064de9130c216f9b55ccf3db4f3caca18f2e3876d9b00ada9ec", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bb6fd601-d453-4d90-bdf0-09166467181f", "node_type": "1", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "3215bb23f3514e3fa2c0720526f2f27adfce39f1657edc59e44643dc89d17076", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9c7b7077-f572-45d0-8e92-7787f3203e77", "node_type": "1", "metadata": {}, "hash": "19e0f81ede349ec95f23a0ae311ffdde3ed9c53f4dae5e06b2ccba9b91b6510f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nConference Report: Rethinking the Wearable in the Middle Ages  \u2022  658\n\nmonk\u2019s habit. This lack of correspondence \nin the representation of the princely \ndeceased led her to conclude that the \nsymbolic and sartorial decisions made \nwere intentional; the visage and attire of \nthe external monuments were designed to \nencourage memorialization and prayers \nfor the soul of the deceased, while the \ncriteria for the adorning of the corpse was \nof a more eschataological nature, styled \nonly for the \u201ceyes of God\u2019\u2019 so as to secure \nresurrection at the last judgment. The \nfinal presentation of the first day came \nfrom Cecily J. Hilsdale (McGill University) \nwho offered a paper on \u201cCrowns and \nthe Situating of Authority.\u201d The topic of \nher discussion was a group of Iberian \nvotive crowns dating to the seventh \ncentury. Though made in the tradition \nof Byzantine votive crowns, Hilsdale \npointed out the formal qualities that make \nthese crowns of gold and precious gems \ndistinctive, particularly two examples \ndecorated with dangling inset cloisonn\u00e9 \nletters that reference their Visigothic \ndonor-king. After examining the formal \nqualities of the crowns, representations \nof votive crowns, and medieval texts that \nexpound upon the qualities and virtues \nof kingship, Hilsdale argued that the \nregal act of wearing the crown is implied \nin the disembodied display of the votive \ncrowns. Furthermore, she asserted that \nthe very act of dedication, symbolized \nby the dangling letters that name and \nrepresent the absent ruler, performed the \nmost important of kingly virtues: not the \nwearing of a crown, but the expression of \nroyal piety. The first day of the symposium \nconcluded with a question and answer \nsession with the last three presenters, with \ndiscussion of topics including sartorial \nexpressions of distinction and conformity, \n\nthe categorization of votive crowns, and \nthe question of whether funerary clothing \nand grave goods were used in life. \n\nThe second day of the symposium \ncommenced on the morning of April 29th \nwith a presentation by Cynthia Hahn \n(Hunter College and the Graduate Center, \nCUNY) that was titled, \u201cThe Brooch Upon \nthe Chest: Lodestar and Amulet / The \nMedieval \u2018Safety\u2019 Pin.\u201d This discussion \nf o c u s e d  o n  t h e  m u l t i v a l e n c e  o f  t h e \nmedieval brooch, specifically brooches that \nwere circular in shape\u2013\u2013often in the form of \ndisk brooches and annular brooches. Hahn \npresented some early medieval examples \nof circular brooches with overlaid cross \ndesigns, interlace patterns, and figural \nrepresentations that were said to express \na correspondence to the cosmos and the \nbody, while having the potential to possess \nmany other meanings. She also pointed out \nthe connection between materiality and \niconography and the potential apotropaic, \nmedicinal, and amuletic functions of \nmedieval brooches. A major point of \ndiscussion was the iconography, meaning, \na n d  p o s s i b l e  f u n c t i o n  o f  t h e  F u l l e r \nBrooch, which displays personifications \nof the five senses in silver and niello. On \nthe brooch, a wide-eyed central figure \nseems to represent the sense of sight, \nwhich the brooch\u2019s iconographic program \nsituates as the dominant sense. Referring \nto multiple contemporary writers who \nexpounded on the topic of the senses, \nHahn argued that the symbolism of the \nFuller brooch served a practical function: \nas a reminder to guard the senses against \ncorruption, particularly the eyes, which \nwere regarded as the windows to the soul. \nThe second presenter, Antje Bosselmann-\nRuickbie (University of Gie\u00dfen), shared \nher paper, \u201cPutting the Empress\u2019s Neck on", "start_char_idx": 14678, "end_char_idx": 18365, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9c7b7077-f572-45d0-8e92-7787f3203e77": {"__data__": {"id_": "9c7b7077-f572-45d0-8e92-7787f3203e77", "embedding": null, "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10279", "node_type": "4", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "601da372fcd56064de9130c216f9b55ccf3db4f3caca18f2e3876d9b00ada9ec", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "553a67bd-23a1-4103-86a1-984fff6c01be", "node_type": "1", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "f79004a626b6f7b6378b8a43f085a13b2f1885f3970af722ff032aa0e0854cd8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6fb55833-5234-4bee-97c5-773e27324ab0", "node_type": "1", "metadata": {}, "hash": "82af6124ddd9911463a4cc40b1bcf6073d4078696aab1a8cdf81a5946e10a654", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n659  \u2022  EllEn EndErlE\n\nthe Line: The Materiality of Imperial Neck \nOrnamentation in Byzantium.\u201d The topic of \nthis talk was Byzantine imperial costume, \nwith a specific focus on the broad necklace-\nlike ornament that adorned the necks of \nByzantine empresses, imperial consorts, \nand female saints. Bosselmann-Ruickbie \ne x p l o r e d  q u e s t i o n s  o f  d e v e l o p m e n t , \nterminology, and wearability\u2014particularly \nwhether such ornaments were attached \nlike collars to textiles or worn as a separate \npiece of jewelry. To do so, she analyzed \nvisual representations of imperial neck \nornaments and two primary case study \nobjects: a gold necklace with sapphires \nfrom the Assiut Treasure dated to the sixth \nor seventh century and a tenth century \ngold and cloisonn\u00e9 enamel necklace from \nthe Preslav Treasure. In attempting to \nreconstruct the ensembles with which \nsuch neck ornaments may have been worn, \nBosselmann-Ruickbie further observed \nthat there existed a decidedly harmonious \nrelationship between male and female \ni m p e r i a l  r e g a l i a  a n d  t o u c h e d  u p o n \nByzantine ideas about rulership, nudity, \nand the \u201cimmobility\u201d of the empress \nthat were conveyed by this royal attire.  \nA  p r o d u c t i v e  q u e s t i o n  a n d  a n s w e r \nsession followed, with the two speakers  \ncovering topics such as the relationship \nb e t w e e n  m e t a l w o r k  a n d  t e x t i l e s , \namuletic brooches, gender distinctions \nand protective agency, as well as the \nact of metal polishing as a metaphor for \ncleansing the soul of sin. \n\nT h e  s e c o n d  s e c t i o n  o f  a f t e r n o o n \npresentations focused on grave goods, \nconditions of display, and fragmentation. \nThe first talk of this session was given by \nSarah Laursen (Harvard Art Museums) \non her paper \u201cOut of Place and Out of \nSight: Ornaments from Medieval China \n\nin American Collections.\u201d Laursen began \nby discussing an array of small gold and \nsilver wearable ornaments that were made \nin China beginning around the time of the \nHan dynasty (206 BCE\u2013220 CE) and interred \nwith their wearers as part of ornate \nburial assemblages. She further explained \nthat when these tombs were looted, the \nornaments became disembodied fragments \nentirely divorced from the bodies on which \nthey were worn, their greater assemblage, \nand their archaeological contexts. Using \nsuch examples as a jumping-off-point, \nLaursen opened a discussion that explored \nexhibition strategies for such objects. Some \nof the inquiries included questions of how \nsuch discrete ornaments should be valued, \ncategorized, and displayed, whether these \nartifacts should be presented in quantities \nor analyzed independently as aesthetic \nobjects, if representations of the body \nshould be shown with the artifacts, and \nto what extent the archaeological context \nshould come into play. This inquiry into \nhow museums might exhibit fragmentary \nobjects continued as Laursen analyzed \nher main case study objects: a series of \nmen\u2019s belt and cap ornaments of the \nSix Dynasties period (220\u2013589 CE) and \nwomen\u2019s jewelry and garment ornaments \no f  t h e  T a n g  d y n a s t y  ( 6 1 8 \u2013 9 0 7  C E ) . \nUltimately, Laursen prompted scholars \nand museum professionals to rethink the \ncontextualization, categorization, and \ndisplay of the wearable in a more holistic \nmanner by incorporating a greater context \nthat might include the way the object was \nworn on the body, the creator\u2019s intention, \nand the original function of the artifact. \nThe next speaker was Meredyth Lynn \nWinter (Colgate University; Philadelphia \nMuseum of Art) who presented her paper \n\u201cDressing for Paradise: A Consideration", "start_char_idx": 18370, "end_char_idx": 22084, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6fb55833-5234-4bee-97c5-773e27324ab0": {"__data__": {"id_": "6fb55833-5234-4bee-97c5-773e27324ab0", "embedding": null, "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10279", "node_type": "4", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "601da372fcd56064de9130c216f9b55ccf3db4f3caca18f2e3876d9b00ada9ec", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9c7b7077-f572-45d0-8e92-7787f3203e77", "node_type": "1", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "a5db6118a32e81f4783f988a9862bc572231cdba1a2e06c278e4fefe4d5f49e9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "43b91545-0dbc-4afc-81af-f643f01699ae", "node_type": "1", "metadata": {}, "hash": "595499b39b28bf35de1c26186c670f4ed776161b10a78f2484e8f8b1a4da6717", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nConference Report: Rethinking the Wearable in the Middle Ages  \u2022  660\n\nof Designs & Materials Befitting Islamic \nBurial Clothing.\u201d The talk began with two \nearly thirteenth-century painted portraits \nof Badr al-Din Lu\u02belu\u02be from a manuscript \nentitled Kit\u0101b al-Agh\u0101n\u012b (Book of Songs). In \nthese portraits, Badr al-Din Lu\u02belu\u02be\u2019s attire \nappears consistent: a long tailored robe \nthat is crossed over the chest, gathered \nand tied at the waist, and paired with \ndistinctive \u1e6dir\u0101z armbands. Winter then \noffered a brief overview of the scholarship \non the subject of his dress, in which the \ncostume has been referred to as the \n\u201cvanguard\u201d of this influential Islamic \nstyle of dress and associated with military \nl e a d e r s h i p ,  r u l e r s h i p ,  a n d  m e d i e v a l \nTurkic attire. Turning to questions of \nmateriality, competing modes of garment \nc o n s t r u c t i o n ,  a n d  t h e  \u201c a s p i r a t i o n a l \naspects\u201d of clothing, Winter then discussed \nseveral Islamic garments and fragmentary \nburial shrouds, including two garments \nexcavated from eleventh-century Seljuk \ntombs discovered just outside the royal \ncity of Rayy, Iran. Referencing the design \nsimilarities between textiles depicted in \nByzantine paintings, curvilinear drapery-\nlike patterns on extant silk fragments from \nthirteenth-fourteenth-century Iran, and \nthe highly-stylized drapery folds depicted \nin the painted portraits of Badr al-Din \nLu\u02belu\u02be, Winter argued that the unifying \nfactor common to all of these textiles was \ntheir silk fabric. She then pointed out how \nthis claim could be seen as controversial, \nas there are \u1e25ad\u012bths that discouraged men \nfrom wearing or being buried in pure silk \ngarments; however, she proceeded to \nchallenge the premise that silk was taboo \nand suggested that this assumption be \nreconsidered. Returning to the equestrian \nportrait, she then pointed out that a \nsilk-clad Badr al-Din Lu\u02belu\u02be is surrounded \n\nby what appear to be angels or jinn, an \nobservation that led Winter to propose \nthat silk may have been regarded as a \nkind of \u201cvehicle to span liminal spaces.\u201d \nContinuing her analysis of the burial \nshrouds, she then asserted that it seems \nunlikely the textiles in question functioned \nas worn garments prior to their funerary \nuse, instead suggesting they might have \nbeen employed precisely for the material \nagency of silk, which in a mortuary context \nwere said to have possibly performed a \nmediating and \u201caspirational\u201d function. \nThe final portion of the talk centered \no n  t h e  s i g n i f i c a n c e  o f  c o n s t r u c t i o n , \nrepurposing, and wearability, shedding \nlight on the ways in which medieval \nIslamic garments were both transformed \na n d  t r a n s f o r m a t i o n a l .  T e x t i l e s  a n d \nmetaphor, the ethical concerns involved \nin contextualizing fragments, and creative \nexhibition strategies were discussed in the \nquestion and answer session that followed. \n\nThe final session of Rethinking the \nW e a r a b l e  i n  t h e  M i d d l e  A g e s  b e g a n \nwith Ashley Elizabeth Jones (University \nof Florida) who presented her paper, \n\u201cWearable Matter.\u201d This talk focused on \nthe ways in which the visual, material, \nsymbolic, and magical aspects of jewelry \nmediate between the wearer and the \nworld, with particular attention given \nt o  h o w  g e m s t o n e s  a n d  j e w e l r y  w e r e \nregarded and represented in late antiquity \nand the Middle Ages.", "start_char_idx": 22089, "end_char_idx": 25568, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "43b91545-0dbc-4afc-81af-f643f01699ae": {"__data__": {"id_": "43b91545-0dbc-4afc-81af-f643f01699ae", "embedding": null, "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10279", "node_type": "4", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "601da372fcd56064de9130c216f9b55ccf3db4f3caca18f2e3876d9b00ada9ec", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6fb55833-5234-4bee-97c5-773e27324ab0", "node_type": "1", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "ba1f68c05b23c83f57d7b3681b9f44cc7ea4e36776186ae03c3e6fbb2cf37d68", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3e69e1ad-3fcd-4551-ba7b-752c9da5b11e", "node_type": "1", "metadata": {}, "hash": "b59b4a731fda43c8a87852d42392e76a0ddaea59d97f5c725708d56ed5f8d32e", "class_name": "RelatedNodeInfo"}}, "text": "To elucidate the \nrole of mimesis and materiality in this \nstudy, Jones examined late antique and \nmedieval literary descriptions and visual \nrepresentations of gemstones and precious \nmetals that comprised jewelry, wearable \no r n a m e n t s ,  a n d  e v e n  t h e  b e j e w e l e d \nwalls of the biblical Heavenly City of \nJerusalem. Reading detailed and vivid \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n661  \u2022  EllEn EndErlE\n\ndescriptions of gemstones from authors \nsuch as Cassiodorus, Bede, and Suger, \nJones argued that the abstract, often \ncomplex, symbolic meaning of the stones, \nwhich would continue to be developed \nin the textual lapidary tradition, was \nderived from the concrete reality of their \nappearance and materiality. The final \npresentation of the conference was given \nby Ivan Drpi\u0107 (University of Pennsylvania), \nwho discussed his paper, \u201cThe Burdened \nBody: Devotional Jewelry and the Weight \nof the Sacred.\u201d The topic of this paper \nwas medieval devotional jewelry, such as \npectoral crosses, reliquary rings, rosaries, \nand prayer knots\u2014a category of jewelry \nthat, according to Drpi\u0107, was not intended \nt o  m e d i a t e  b e t w e e n  w e a r e r  a n d  t h e \nworld, but rather was designed to \u201cstage \nand facilitate an encounter of the self \nwith itself.\u201d In particular, this discussion \nfocused on the psychological, spiritual, \nand physical aspects of wearing Byzantine \ndevotional neck pendants, or enkolpia. \nDrpi\u0107 provided an overview of the three \nmain categories of enkolpia, explaining \nthat they were worn by all classes of \npeople and varied greatly in form and \nmaterial, ranging from engraved gems \nset in precious metal mounts to simple \ncopper alloy crosses. While sharing several \nexamples enkolpia, he explained that \nthough they did function as status symbols, \nthese pendants were concealed under \ngarments, and that the primary function \nof enkolpia resided in their perceived \nability to protect, support, and sustain the \nwearer in religious devotion. Referring to \nthe sociological concept of hexis proposed \n\nby Pierre Bourdieu, which posits that \nideologies are internalized and expressed \ni n  b o d i l y  g e s t u r e s  a n d  h a b i t s ,  D r p i \u0107 \nexplained that the somatic experience of \nwearing enkolpia would have involved a \nconstant corporeal reminder to maintain \nspiritual discipline and, in the case of the \nlarger and sometimes exceedingly heavy \ncopper alloy cross enkolpia, a persistent \nsensation of self-imposed physical burden. \nDrpi\u0107 further concluded that the material \nand corporeal experience of wearing a \nweighty enkolpion was absolutely integral \nto the ascetic spiritual work performed and \nprompted by the devotional pendant: to \nserve as a constant reminder to the wearer \nto maintain spiritual and mental vigilance, \nw h i c h  w a s  b e l i e v e d  t o  a d v a n c e  t h e \ndevotee on the spiritual path. A question \nand answer session with Jones and Drpi\u0107 \nfollowed that included brief discussions on \nthe importance of the material properties \no f  m a g i c a l  g e m s t o n e s ,  t h e  i n c l u s i o n \nof nonstructural lead in enkolpia, the \ntechnical aspects of coin and coin-like \nimpressions on jewelry, grave goods,  \nreliquaries, the act of concealing and \nrevealing enkolpia, and amulets designed \nfor olfactory stimulation, among other \ntopics. Afterward, Williams and Weinryb \nwrapped up the final day of Rethinking \nthe Wearable in the Middle Ages by taking \na few more questions and sharing some \nremarks on inclusive terminology and \nthe scope and possibilities of the project, \nbefore concluding with a note on the \nvalue of imagination in the work of art \nhistorians, curators, and historians of the \nMiddle Ages.", "start_char_idx": 25569, "end_char_idx": 29299, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3e69e1ad-3fcd-4551-ba7b-752c9da5b11e": {"__data__": {"id_": "3e69e1ad-3fcd-4551-ba7b-752c9da5b11e", "embedding": null, "metadata": {"identifier": "alusur-10292", "author": "Antrim, Zayde; Vacca, Alison M.", "title": "Masthead & Table of Contents", "date": "2022-12-01", "file": "alusur-10292.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10292", "node_type": "4", "metadata": {"identifier": "alusur-10292", "author": "Antrim, Zayde; Vacca, Alison M.", "title": "Masthead & Table of Contents", "date": "2022-12-01", "file": "alusur-10292.pdf"}, "hash": "f0f72a747c160348f21832cfaf9c15c3a82026fa0a4490a614d8bd8dba3d92b1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "43b91545-0dbc-4afc-81af-f643f01699ae", "node_type": "1", "metadata": {"identifier": "alusur-10279", "author": "Enderle, Ellen", "title": "Rethinking the Wearable in the Middle Ages", "date": "2022-12-01", "file": "alusur-10279.pdf"}, "hash": "92869421416640e1d80520f07462ec68fc887ce1b3aacc42f51343dec6935742", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aae67257-94f7-4ed2-ac6d-c74c552cbcb3", "node_type": "1", "metadata": {}, "hash": "ea5bf0d37fba03f9e05f1a6a0fa98fe09c6b5bc6a0cd8b29ebd3e7abcbaba949", "class_name": "RelatedNodeInfo"}}, "text": "Editors\nZayde Antrim, Trinity Colege                                                                                                                                                                                   \n\nAlison M. Vacca, Columbia University\n\nManaging Editor\nChristiane-Marie Abu Sarah, Erskine College\n\nMiddle East Medievalists (MEM) is an international professional non-profit \nassociation of scholars interested in the study of the medieval Middle East, \nexpansively defined to include all geographies with prominent Muslim \npolitical, religious, or social presences between 500-1500 CE. MEM has \ntwo primary goals. The first is to increase the representation of medieval \nscholarship at scholarly meetings by co-sponsoring panels. The second is to \nfoster communication among individuals and organizations with an interest \nin the study of the medieval Middle East. \n\nBook Review Editors\nMalika Dekkiche, University of Antwerp \nLuke Yarbrough, University of California,  \nLos Angeles \n\nEditorial Board, Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101\n\nManan Ahmed, Columbia University\nSean Anthony, The Ohio State University\nMushegh Asatryan, University of Calgary\nHannah Barker, Arizona State University\nFrancesca Bellino, Universit\u00e0 di Napoli \u201cL\u2019Orientale\u201d\nEvrim Binba\u015f, Universit\u00e4t Bonn\nAmina Elbendary, The American University in Cairo\nCorisande Fenwick, University College London\nEve Krakowski, Princeton University\nJosef Meri, Hamad Bin Khalifa University\nOya Pancaro\u011flu, Bo\u011fazi\u00e7i University\nMichael Pifer, University of Michigan\nWalid Salih, University of Toronto\nVanessa Van Renterghem, Institut national des \nlangues et civilisations orientales (Paris)\n\n \n\nBoard of Directors, Middle East Medievalists\n\nStephennie Mulder (President),  \nThe University of Texas at Austin\nNajam Haider (Vice President), Barnard College\nRobert Haug (Secretary), University of Cincinnati\nAdam Talib (Board Member), Durham University\nArezou Azad (Board Member), \nUniversity of Oxford\nKhodadad Rezakhani (Board Member),  \nLeiden University\nAmanda Hannoosh Steinberg (Board Member), \nHarvard University\nShireen Hamza (Graduate Student  \nRepresentative), Harvard University\nNatalie Kontny-Wendt (Graduate Student  \nRepresentative), University of Hamburg\n\nJournal Website \n\nFor submissions, archives, contact information, \nannouncements, and more, please visit:\n\nhttps://journals.library.columbia.edu/ \nindex.php/alusur/index \n\nCopyright and Permissions\nThis is an open access journal distributed under the terms of the Creative Commons Attribution-NonCom-\nmercial-NoDerivatives 4.0 International License, which allows users to copy & distribute the material in any \nmedium or format in unadapted form only, for noncommercial purposes only, & only so long as attribution \nis given to the original authors and source. To view a copy of this license, visit: http://creativecommons.\norg/licenses/by-nc-nd/4.0/", "start_char_idx": 47, "end_char_idx": 2922, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aae67257-94f7-4ed2-ac6d-c74c552cbcb3": {"__data__": {"id_": "aae67257-94f7-4ed2-ac6d-c74c552cbcb3", "embedding": null, "metadata": {"identifier": "alusur-10292", "author": "Antrim, Zayde; Vacca, Alison M.", "title": "Masthead & Table of Contents", "date": "2022-12-01", "file": "alusur-10292.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10292", "node_type": "4", "metadata": {"identifier": "alusur-10292", "author": "Antrim, Zayde; Vacca, Alison M.", "title": "Masthead & Table of Contents", "date": "2022-12-01", "file": "alusur-10292.pdf"}, "hash": "f0f72a747c160348f21832cfaf9c15c3a82026fa0a4490a614d8bd8dba3d92b1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3e69e1ad-3fcd-4551-ba7b-752c9da5b11e", "node_type": "1", "metadata": {"identifier": "alusur-10292", "author": "Antrim, Zayde; Vacca, Alison M.", "title": "Masthead & Table of Contents", "date": "2022-12-01", "file": "alusur-10292.pdf"}, "hash": "ea6a16db14787b9b77a224390c673d4ab2d0cd53fcf6d93795db7fdb9c58b55a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e856e0c8-72f7-4545-8e45-d56f575e0e51", "node_type": "1", "metadata": {}, "hash": "c4aa0e9d08ad76b444dadecc6be1c3ae1a713b350fc45037e37d4feec9776d65", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nTABLE OF CONTENTS (CONT.)\n\nTable of Contents \n\nMEM Awards\n\nRecipient of the 2021 MEM Lifetime Achievement Award \nDoris Behrens-Abouseif .........................................................................................................................................  iv\u2013ix\n\nArticles \n\n\u201cThe Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)\u201d\nMatthew Thomas Miller  ........................................................................................................................................   1\u201346\n\n\u201cThe Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm\u201d\nLev Weitz  ................................................................................................................................................................ 47\u201378\n\n\u201cThe Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina\u201d\nHarry Munt  .......................................................................................................................................................... 79\u2013147\n\n\u201cSweet Water on the Sea Route to China: Watering Stops and Torpedo-Jar Capacities in Long-\nDistance Indian Ocean Sailing\u201d\nElizabeth Lambourn  .......................................................................................................................................... 148\u2013182\n\n\u201cDating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds\u201d\nAndrew McLaren  ............................................................................................................................................... 183\u2013234\n\n\u201cThe Mosque\u2012D\u0101r al-Im\u0101ra Complex at \u02bfAnjar: Preliminary Notes from a Multi-layered \nExploration of Ceremonial Spaces in the Marw\u0101nid Period\u201d\nAila Santi ............................................................................................................................................................. 235\u2013266\n\n\u201cA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal \nIncentives behind the Transmission of the Prophet\u2019s Biography\u201d\nEhsan Roohi   ....................................................................................................................................................... 267\u2013319\n\n\u201cTranslating Race in the Islamic Studies Classroom\u201d\nRachel Schine  ..................................................................................................................................................... 320\u2013383\n\n\u201c\u2018The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late \nAntique Accounts of the Marw\u0101nids and the Third Fitna\u201d\nLeone Pecorini Goodall ..................................................................................................................................... 384\u2013434", "start_char_idx": 2926, "end_char_idx": 5799, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e856e0c8-72f7-4545-8e45-d56f575e0e51": {"__data__": {"id_": "e856e0c8-72f7-4545-8e45-d56f575e0e51", "embedding": null, "metadata": {"identifier": "alusur-10292", "author": "Antrim, Zayde; Vacca, Alison M.", "title": "Masthead & Table of Contents", "date": "2022-12-01", "file": "alusur-10292.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10292", "node_type": "4", "metadata": {"identifier": "alusur-10292", "author": "Antrim, Zayde; Vacca, Alison M.", "title": "Masthead & Table of Contents", "date": "2022-12-01", "file": "alusur-10292.pdf"}, "hash": "f0f72a747c160348f21832cfaf9c15c3a82026fa0a4490a614d8bd8dba3d92b1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aae67257-94f7-4ed2-ac6d-c74c552cbcb3", "node_type": "1", "metadata": {"identifier": "alusur-10292", "author": "Antrim, Zayde; Vacca, Alison M.", "title": "Masthead & Table of Contents", "date": "2022-12-01", "file": "alusur-10292.pdf"}, "hash": "38da17040f2b4f0d0664abe916e52e6f0c700c6ce8adf64b6e6e80f0e199a219", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "96520a1c-b90e-4355-9a31-569227f74f38", "node_type": "1", "metadata": {}, "hash": "363f1acf2252563811ab86ccad60dafab0a8f39eac98d67c64023a134586a40b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nTABLE OF CONTENTS (CONT.)\n\nSpecial Dossier: Acts of Rebellion and Revolt in the Early Islamic Caliphate\nGuest Edited by Alon Dar & Petra M. Sijpesteijn\n\n\u201cIntroduction\u201d\nAlon Dar and Petra M. Sijpesteijn  ................................................................................................................... 436\u2013444\n\n\u201cWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period\u201d\nHannah-Lena Hagemann  ................................................................................................................................. 445\u2013468\n\n\u201cClosing Ranks: Discipline and Loyalty in the Umayyad Army\u201d\nPetra M. Sijpesteijn   .......................................................................................................................................... 469\u2013499\n\n\u201cGovernors and Provincial Elites in Umayyad Egypt: A Case Study of One \u2018Rebellion\u2019 (709\u201310 CE)\u201d\nAlon Dar  .............................................................................................................................................................. 500\u2013515\n\n\u201cThe Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective\u201d\nSaid Reza Huseini  .............................................................................................................................................. 516\u2013553\n\n\u201cPortrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa\u201d\nAy\u015feg\u00fcl \u015eim\u015fek  .................................................................................................................................................. 554\u2013572\n\n\u201cEntangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)\u201d\nPhilip Grant  ........................................................................................................................................................ 573\u2013602\n\nBook Reviews\n\nReview of Ibn al-Muqaffa\u02bf, Kal\u012blah and Dimnah: Fables of Virtue and Vice, edited by Michael \nFishbein; translated by Michael Fishbein and James E. Montgomery.\nTheodore S. Beers .............................................................................................................................................. 603\u2013611\n\nReview of The Aghlabids and Their Neighbors: Art and Material Culture in Ninth-Century \nNorth Africa, edited by Glaire D. Anderson, Corisande Fenwick, and Mariam Rosser-Owen, with \nSihem Lamine.\nMatthew S. Gordon ............................................................................................................................................ 612\u2013616\n\nReview of Javier Albarr\u00e1n Iruela, Ej\u00e9rcitos benditos. Yihad y memoria en al-Andalus  \n(siglos X-XIII).\nAbigail Krasner Balbale ..................................................................................................................................... 617\u2013621\n\nReview of Muslim Sources of the Crusader Period: An Anthology, edited and translated by \nJames E. Lindsay and Suleiman A. Mourad.\nBogdan C. Smarandache.................................................................................................................................... 622\u2013630\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nReview of Monica Balda-Tillier, Histoires d\u2019amour et de mort: le pr\u00e9cis de martyrs de l\u2019amour \nde Mu\u0121ul\u1e6d\u0101y (m. 1361).\nJonathan Lawrence ............................................................................................................................................ 631\u2013639\n\nReview of Simon O\u2019Meara, The Ka\u02bfba Orientations: Readings in Islam\u2019s Ancient House.\nKader Smail ......................................................................................................................................................... 640\u2013643\n\nReview of Tahera Qutbuddin, Arabic Oration: Art and Function.\nPamela Klasova ................................................................................................................................................... 644\u2013653\n\nConference Report\n\nReport on Rethinking the Wearable in the Middle Ages (Bard Graduate Center, 28-29 April 2022)\nEllen Enderle  ...................................................................................................................................................... 654\u2013661", "start_char_idx": 5803, "end_char_idx": 10042, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "96520a1c-b90e-4355-9a31-569227f74f38": {"__data__": {"id_": "96520a1c-b90e-4355-9a31-569227f74f38", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e856e0c8-72f7-4545-8e45-d56f575e0e51", "node_type": "1", "metadata": {"identifier": "alusur-10292", "author": "Antrim, Zayde; Vacca, Alison M.", "title": "Masthead & Table of Contents", "date": "2022-12-01", "file": "alusur-10292.pdf"}, "hash": "38e167ccefbace2833858c3e16da9c1112297a6124dadae8ed4c3232580e2fe9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d84d0148-aaa0-4cad-931e-a7d2562e5bcc", "node_type": "1", "metadata": {}, "hash": "cc9670a047979f73b33131b510c2ad0154a874619dc6cd3ff8b51a90a98d7ef2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023): 77-95\n\n  Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean*\n\nIlkka lIndstedt\nUniversity of Helsinki\n\n(ilkka.lindstedt@helsinki.fi)\n\nAbstract\nThough the study of early Islamic identity continues to be a debated field, quite a few scholars have of late \nsuggested that the processes of articulating a clear-cut identity distinct from those of other faiths were complex \nand took some time, with the year 700 CE or thereabouts often offered as a possible date for the parting of the \nways between Muslims, on the one hand, and other religious communities, on the other. Related to the issue of \ndating is the question of group nomenclature: what did the Arabian believers call themselves, what were they \ncalled by outsiders, and how did the different naming practices affect their possible sense of distinctiveness? \nThis article deals with the words isl\u0101m, muslim\u016bn, and d\u012bn in the late layers of the Qur\u02bean and in the post-\nQur\u02beanic evidence. I argue that in the Qur\u02bean, the word al-isl\u0101m never specifies or names the religion of the \nbelievers and that the Qur\u02beanic word (al-)d\u012bn is most naturally to be understood as \u201claw\u201d or \u201cjudgment,\u201d \ndepending on the context, rather than \u201creligion.\u201d Surveying the dated post-Qur\u02beanic documentary record, \nI suggest that the appearance of the reified sense of a distinct religion called Islam and its followers, called \nMuslims, should be dated no earlier than the early second/eighth century. Moreover, scholars have recently \ntaken up the possibility of postprophetic additions in the Qur\u02bean, suggesting that verses such as 3:19 and 5:3 \nmight contain such interpolations. However, my interpretation of the verses calls this suggestion into question.\n\nIntroduction\n\nAccording to social psychologists writing within the framework of social identity theory, \npeople self-identify with groups that provide them aspects of positive distinctiveness.1 \n\n* I am very grateful to the editors of the journal, the anonymous peer reviewers, and Mohsen Goudarzi for \ncomments on an earlier version of this article.\n\n1.  Social identity theory was initiated by Henri Tajfel; see, e.g., his Human Groups and Social Categories: Studies \nin Social Psychology (Cambridge: Cambridge University Press, 1981). For other motives for identification with a \ngroup, see V. L. Vignoles, \u201cIdentity Motives,\u201d in Handbook of Identity Theory and Research, ed. S. J. Schwartz, K. \nLuyckx, and V. L. Vignoles, 403\u201332 (New York: Springer, 2011). Vignoles notes (at 403) that \u201cevidence suggests \nthat people are motivated not only to see themselves in a positive light (the self-esteem motive), but also to \nbelieve that their identities are continuous over time despite significant life changes (the continuity motive), \nthat they are distinguished from other people (the distinctiveness motive), that their lives are meaningful (the \nmeaning motive), that they are competent and capable of influencing their environments (the efficacy motive), \n\n\u00a9 2023 Ilkka Lindstedt.  This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.", "start_char_idx": 47, "end_char_idx": 3404, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d84d0148-aaa0-4cad-931e-a7d2562e5bcc": {"__data__": {"id_": "d84d0148-aaa0-4cad-931e-a7d2562e5bcc", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "96520a1c-b90e-4355-9a31-569227f74f38", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "8da6a43013d3492668a8824a0801f179bee0fe87ce801ba3ebf57582500dac45", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f78064ee-dc6d-47bd-bd4f-3f76761b30a2", "node_type": "1", "metadata": {}, "hash": "32c840058dcfd6ca1fe49e57ce2172e86f42e2a8889a2873438fad29ddc0d860", "class_name": "RelatedNodeInfo"}}, "text": "78  \u2022  Ilkka lIndstedt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nThat is to say, people affiliate and associate meanings with groups that provide positive \nand distinctive self- and social identities and, with them, enhanced self-esteem to their \nmembers. This works both ways: those who identify with a group draw on the groups\u2019 \nexisting facets of positive distinctiveness to bolster their own self-esteem, but they also \nendeavor to shape and uphold that positive distinctiveness through and during their act of \nself-categorizing as part of the group, sometimes in new ways.2\n\nOne facet of distinctiveness, and often of positivity too, is calling the group by a specific \nname. Here, one should begin by noting that groups often have different endonyms \n(names used by the group members themselves) and exonyms (names used by outsiders): \nfor instance, Muslim (endonym) versus Muhammadan, Saracen, or Ishmaelite (exonyms \nused at different stages of history by non-Muslims). It is the in-group endonyms that I am \ninterested in here. The main question explored in this article is: when did Muslims begin \nto call themselves \u201cMuslims\u201d and their religion \u201cIslam\u201d? And even more importantly, \nare these words present, in their reified, proper-name senses, already in the Qur\u02beanic \nproclamation (regardless of when we want to date the different layers of the Qur\u02beanic text)? \nThese appellations were clearly valuable to the in-group members, since Islam signifies the \npositive characteristic of obedience (to God, the prophet, and the law), the word Muslim \nbeing the active participle; these words are distinctive, too, since no other group in the \nreligious milieu of the late antique Near East called itself by these or similar designations. \n\nThe Post-Qur\u02beanic Evidence\n\nIt might be appropriate to begin with the post-Qur\u02beanic sources to engage with the \nquestion of when the Arabian believers began to call their religion Islam and their group \nMuslims. For a long time after the death of the prophet Mu\u1e25ammad in 11/632, the dominant \nendonym used was mu\u02bemin\u016bn, \u201cbelievers,\u201d with those believers who were part of the \nconquering armies also using muh\u0101jir\u016bn, \u201csettlers,\u201d to designate themselves.3 However, \nthough the name mu\u02bemin\u016bn provided positive characteristics to the group, it most certainly \ndid not offer distinctiveness. \n\nIn fact, the endonym mu\u02bemin\u016bn, adopted by the prophet\u2019s community, was probably of \nChristian origin. Though the Arabic word mu\u02bemin(\u016bn) is yet to turn up in any pre-Islamic \ninscription, cognate words in Ethiopic (m\u0259\u02be\u0259man) and Syriac (mhaymn\u0113) were designations \nthat Christians around Arabia used for themselves before (and after) Islam. Indeed, the \nArabic mu\u02bemin appears to have been borrowed from the Ethiopic m\u0259\u02be\u0259man,4 probably in the \nsixth century when Ethiopian overlords reigned in south Arabia and launched raids on the \nnorth. The word mu\u02bemin(\u016bn) is attested in the pre-Islamic poetical corpus, such as among \n\nand that they are included and accepted within their social contexts (the belonging motive).\u201d \n2.  Vignoles, \u201cIdentity Motives,\u201d 415\u201317.\n3.  For analysis of the dated evidence and group nomenclature, see also I. Lindstedt, \u201cWho Is In, Who Is Out? \n\nEarly Muslim Identity through Epigraphy and Theory,\u201d Jerusalem Studies in Arabic and Islam 46 (2019): 147\u2013246, \nat 190\u2013194.\n\n4.  A. Jeffery, The Foreign Vocabulary of the Qur\u02bean (Baroda: Oriental Institute, 1938), 70; W. Leslau, Comparative \nDictionary of Ge\u02bfez (Classical Ethiopic) (Wiesbaden: Harrassowitz, 1987), 24.", "start_char_idx": 3408, "end_char_idx": 6923, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f78064ee-dc6d-47bd-bd4f-3f76761b30a2": {"__data__": {"id_": "f78064ee-dc6d-47bd-bd4f-3f76761b30a2", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d84d0148-aaa0-4cad-931e-a7d2562e5bcc", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "7b2b74146f29c1befb45d1646d485fbc2d69eaf38416b6521c4f7738a1a87898", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eea013c4-bf6a-44b7-8bcc-1b3375e54329", "node_type": "1", "metadata": {}, "hash": "2c9f8f2dc60c3b1534cae8313535176a1243505f66ceb753792e47e70a2ff9d1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean  \u2022  79\n\nthe poems of the Christian \u02bfAd\u012b b. Zayd.5 And naturally, during the Islamic era, Arabic-\nspeaking and -writing Christians would continue calling themselves mu\u02bemin\u016bn, among \nother things.6\n\nThe missing distinctive endonym is part of the debate on early Islamic identity formation, \nwhich was begun in earnest by the important study of Fred Donner.7 Some scholars, \nincluding myself, have continued this line of thinking, suggesting that until around 700 CE, \nthe social categories were in flux and some Jews and Christians joined the movement that \ndeemed the west Arabian Mu\u1e25ammad a prophet, perhaps without requiring them to jettison \ntheir earlier identities qua Jews and Christians.8 The idea is that the rather general endonym \nmu\u02bemin\u016bn, \u201cbelievers,\u201d faciliated this process. Donner and his followers understand Islamic \nidentity articulation as a slow process that took decades to unfold, rather than one that was \naccomplished toward the end of the life of Mu\u1e25ammad.\n\nI will next survey the first post-Qur\u02beanic occurrences of the words isl\u0101m and muslim\u016bn.9 \nWe can put aside the chronologically earliest example, since the inscription simply quotes \nthe Qur\u02bean. This is the famous Dome of the Rock mosaic inscription dated to 72 AH, which \nquotes, among other verses, Qur\u02bean 3:19 (inna al-d\u012bn \u02bfinda all\u0101h al-isl\u0101m).10 Since I will argue \nin what follows that the meaning of this verse was not necessarily understood in the reified \nsense by the earliest believers, it cannot automatically be taken to refer to \u201cIslam,\u201d with a \ncapital letter, in the Dome of the Rock inscription either. \n\n5.  \u02bfAd\u012b b. Zayd, D\u012bw\u0101n \u02bfAd\u012b b. Zayd al-\u02bfIb\u0101d\u012b, ed. M. J. al-Mu\u02bfaybid (Baghdad: D\u0101r al-Jumh\u016briyya, 1965), 61. \nThere are questions concerning the authenticity of the poetical corpus in general and \u02bf Ad\u012b\u2019s poems in particular, \nbut see N. Sinai, Rain-Giver, Bone-Breaker, Score-Settler: All\u0101h in Pre-Quranic Poetry (New Haven, CT: American \nOriental Society, 2019), 19\u201326, for optimistic remarks about the poems\u2019 authenticity.\n\n6.  See, e.g., R. Hoyland, \u201cSt Andrews MS14 and the Earliest Arabic Summa Theologiae,\u201d in Syriac Polemics: \nStudies in Honour of Gerrit Jan Reinink, ed. W. J. van Bekkum, J. W. Drijvers, and A. C. Klugkist, 159\u201372 (Leuven: \nPeeters, 2007), at 161.\n\n7.  F. M. Donner, \u201cFrom Believers to Muslims: Confessional Self-Identity in the Early Islamic Community,\u201d \nAl-Abhath 50\u201351 (2002\u20133): 9\u201353.\n\n8.  See the various presentations by S. J. Shoemaker, The Death of a Prophet: The End of Muhammad\u2019s Life and \nthe Beginnings of Islam (Philadelphia: University of Pennsylvania Press, 2012); M. P. Penn, Envisioning Islam: \nSyriac Christians and the Early Muslim World (Philadelphia: University of Pennsylvania Press, 2015); Lindstedt, \n\u201cWho Is In.\u201d Cf. also J. Tannous, The Making of the Medieval Middle East: Religion, Society, and Simple Believers \n(Princeton, NJ: Princeton University Press, 2019), who rejects Donner\u2019s thesis but emphasizes the overlapping \nnature of the religious groups and the believers affiliating with those groups.\n\n9.  I should note that I am dealing with a specific historical context, that of the first\u2013second/seventh\u2013eighth \ncenturies. The word al-isl\u0101m naturally has had and has nowadays multifaceted meanings.", "start_char_idx": 6927, "end_char_idx": 10267, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eea013c4-bf6a-44b7-8bcc-1b3375e54329": {"__data__": {"id_": "eea013c4-bf6a-44b7-8bcc-1b3375e54329", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f78064ee-dc6d-47bd-bd4f-3f76761b30a2", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "dae022c5240f142a31a05cff18aad454bb1f6403ea1a4e681f5a2bdd96cbb45a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "106a665a-41f6-4c2c-b218-fa39c7c8dd65", "node_type": "1", "metadata": {}, "hash": "294056b6a105758fbe3ea3f16bd3b63d3263adf492515793291be78e5ab3bca3", "class_name": "RelatedNodeInfo"}}, "text": "The word al-isl\u0101m naturally has had and has nowadays multifaceted meanings. For a discussion, see, \ne.g., N. Reda, \u201cWhat Is Islam? The Importance of Being Islamic in Christian Theological Schools,\u201d Islam and \nChristian\u2013Muslim Relations 29 (2018): 309\u201329.\n\n10.  For the full text and analyses, see C. Kessler, \u201c\u02bfAbd al-Malik\u2019s Inscription in the Dome of the Rock: A \nReconsideration,\u201d Journal of the Royal Asiatic Society 102 (1970): 2\u201314; R. Hoyland, Seeing Islam as Others Saw \nIt: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam (Princeton, NJ: Darwin \nPress, 1997), 696\u201399; E. Whelan, \u201cForgotten Witness: Evidence for the Early Codification of the Qur\u02bean,\u201d Journal \nof the American Oriental Society 118 (1998): 1\u201314; M. Milwright, The Dome of the Rock and Its Umayyad Mosaic \nInscriptions (Edinburgh: Edinburgh University Press, 2016).\n\n\n\n80  \u2022  Ilkka lIndstedt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nThe following examples are more pertinent and show, in my opinion, that at the \nbeginning of the second/eighth century, the names Muslims and Islam had started to \nbe used within the group. Since they are attested in both monumental inscriptions and \ngraffiti, it makes sense to assume that swaths of people, not just the elite, had adopted them. \nGranted, the exact process by which the group agreed on the name muslim\u016bn, relegated \nmu\u02bemin\u016bn to a secondary role, and discarded muh\u0101jir\u016bn more or less entirely is unclear.11 \nWe do not know who instigated this name change, or when and where exactly they did so. \nThe words isl\u0101m and muslim\u016bn appear in the Qur\u02bean, though rather infrequently and, as I \nargue in this article, always in the general sense of \u201cobedience\u201d and \u201cthose who obey.\u201d The \nwords were, then, part of the meaningful religious parlance and vocabulary of the Arabian \nbelievers, but so were other important Qur\u02beanic terms such as hud\u0101, \u201cguidance,\u201d and taqw\u0101, \n\u201cGod-consciousness,\u201d which, to entertain the counterfactual, might also have ended up as \nprominent words utilized to refer to the group and its religion.\n\nIn any case, as far as I know, the first dated reference to Islam as a name for the religion \nis evidenced in a graffito from Jabal Usays, Syria, dated to 119/737 (some fifty years later \nthan the Dome of the Rock inscription). It begins: rabb\u012b all\u0101h wa-d\u012bn\u012b al-isl\u0101m, \u201cMy Lord is \nGod and my religion is Islam.\u201d12 Contemporary Arabic papyri from Egypt mention the social \ncategory \u201cthe people of Islam\u201d (ahl al-isl\u0101m). The locution appears in a papyrus letter found \nat the Fayy\u016bm oasis and dated by Petra Sijpesteijn to between 730 and 750 CE.13 In the letter, \nN\u0101jid b. Muslim, who was in charge of the Fayy\u016bm province, gives \u02bfAbd All\u0101h b. As\u02bfad, who \nheld a lower-level administrative position, instructions on the collection of the tax (\u1e63adaqa, \nzak\u0101t).14 The letter invokes ahl al-isl\u0101m and, moreover, ahl al-d\u012bn al-isl\u0101m al-d\u012bn al-qayyim, \nwhich is a rather awkward formulation but can be translated as \u201cthe people of the religion, \nIslam, the upright religion\u201d or, supposing that the definite article before the first al-d\u012bn \nin the phrase is a mistake and should be omitted, \u201cthe people of the religion of Islam, the \nupright religion.\u201d15 In these instances it would be strained, in my opinion, to translate d\u012bn \nas \u201claw\u201d or \u201cjudgment\u201d and isl\u0101m as \u201cobedience,\u201d which is the meaning of these words in \nQur\u02beanic Arabic, as I will argue later in this article.", "start_char_idx": 10192, "end_char_idx": 13624, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "106a665a-41f6-4c2c-b218-fa39c7c8dd65": {"__data__": {"id_": "106a665a-41f6-4c2c-b218-fa39c7c8dd65", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eea013c4-bf6a-44b7-8bcc-1b3375e54329", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "cbd60cbb48e9682a99d90adfc3fb6f61638adceaab9075fbb39c7ebb04f1f713", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "90816a24-f4bf-40da-b78c-d6ecc22819e6", "node_type": "1", "metadata": {}, "hash": "0bffebaaa1c7f5ef8a314af6c0dad1fbec68af2d5dcfec062419a853b6a079f5", "class_name": "RelatedNodeInfo"}}, "text": "The earliest extant reference to \u201cMuslims\u201d occurs in a graffito from W\u0101d\u012b al-Gharra, \nJordan, dated to 107/725\u201326. In the text, the writer, Aqraf b. Murr b. Ri\u1e0d\u0101, rejects associating \nany other deities with God, ending his inscription with \u201cAmen, O Lord of the Muslims, \nGod\u201d (\u0101m\u012bn y\u0101 rabb al-muslim\u012bn all\u0101h).16 I suppose it would theoretically be possible to \nunderstand rabb al-muslim\u012bn as \u201cLord of the obedient,\u201d but it should be noted that the word \n\n11.  See I. Lindstedt, \u201cMuh\u0101jir\u016bn,\u201d in Encyclopaedia of Islam, 3rd ed., no. 2019\u20136, for a few examples of later \nusage.\n\n12.  M. al-\u02bfUshsh, \u201cKitab\u0101t \u02bfarabiyya ghayr mansh\u016bra f\u012b Jabal Usays,\u201d Al-Abhath 17 (1964): 227\u2013316, at 290\u201391.\n13.  P. Sijpesteijn, Shaping a Muslim State: The World of a Mid-Eighth-Century Egyptian Official (Oxford: \n\nOxford University Press, 2013), 312\u201315.\n14.  On these figures, see Sijpesteijn, Shaping a Muslim State, 124\u201351.\n15.  Sijpesteijn, Shaping a Muslim State, 314, ll. 8 and 17.\n16.  J. M. Kar\u012bm, \u201cNaqsh k\u016bf\u012b ya\u02bf\u016bdu li-l-\u02bfa\u1e63r al-umaw\u012b min jan\u016bb sharq al-Gharra,\u201d Dir\u0101s\u0101t: al-\u02bfUl\u016bm \n\nal-ins\u0101niyya wa-l-ijtim\u0101\u02bfiyya 28, no. 2 (2001): 391\u2013413.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean  \u2022  81\n\npair rabb al-muslim\u012bn does not occur in the Qur\u02bean, and al-muslim\u012bn appears to refer here \nto a proper name of the group.\n\nAnother early instance can be found in the inscriptions from Qu\u1e63ayr \u02bfAmra, built at \nthe instigation of the (then) heir apparent al-Wal\u012bd b. Yaz\u012bd, who served as the caliph for \none year and died in 126/744. We do not know the exact date of the building nor of the \ninscription, but Fr\u00e9d\u00e9ric Imbert suggests that the paintings and inscriptions of Qu\u1e63ayr \u02bfAmra \nwere executed in 121 or 122 AH.17 One of the inscriptions calls al-Wal\u012bd wal\u012b [\u02bfa]hd al-muslim\u012bn \nwa-l-muslim\u0101t, \u201cthe heir apparent of male and female Muslims,\u201d18 and according to my \ninterpretation, the capital letter M is clearly warranted in the translation. A graffito from \n\u02bfAnjar, Lebanon, dated to 123/741 also attests to the rise of this word as an endonym. The \ntext reads: \u201cMay God bless all Muslims and let them enter gardens of delight\u201d (\u1e63all\u0101 all\u0101h \n\u02bfal\u0101 \u02bf\u0101mmat al-muslim\u012bn wa-adkhalahum jann\u0101t).19\n\nThe foregoing discussion has presented the earliest extant dated or datable pieces of \ndocumentary evidence on the matter. The only first/seventh-century text to mention isl\u0101m \nor muslim\u016bn is the Dome of the Rock inscription, and that is simply a Qur\u02beanic quotation. \nThe evidence, in my opinion, indicates that we should date the adoption of the names \n\u201cMuslims\u201d and \u201cIslam\u201d to the beginning of the second/eighth century or sometime before \nthat (if one is to suppose, as I think is sensible, that the inscriptions and papyri reflect \nearlier existing discourse rather than created new group nomenclature).", "start_char_idx": 13626, "end_char_idx": 16450, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "90816a24-f4bf-40da-b78c-d6ecc22819e6": {"__data__": {"id_": "90816a24-f4bf-40da-b78c-d6ecc22819e6", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "106a665a-41f6-4c2c-b218-fa39c7c8dd65", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "cfd9b53c3d8343a9562e975317be86c0748b20d241fd562123c04ab595a5f15f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ccc4075b-e054-46d2-8365-75d5a08d61a7", "node_type": "1", "metadata": {}, "hash": "a336fe27af4b762dc33e8db6660c7def5f0d85768182d7f99cf2e7e27bbee96e", "class_name": "RelatedNodeInfo"}}, "text": "Note that there is \na variety of evidence of the endonym \u201cbelievers\u201d being used before this; it is not simply the \ncase that the dated record is silent on the name that was used by the group.20\n\nGiven the state of the evidence, one is surprised to find out that there is near-consensus \namong modern researchers that the word \u201cIslam,\u201d and perhaps \u201cMuslims\u201d too, appears \nalready in the Medinan21 stratum of the Qur\u02bean in the reified sense, naming a specific \nreligion and its adherents. In particular, verses 3:19 and 5:3 are mentioned in this context, \nthough some other Medinan verses are sometimes adduced as well (2:128, 2:131\u201332, 3:52, \n3:83\u201385, 4:125, 5:111, 9:74, 22:78, and 61:7, of which some are dealt with in this article).22 \n\n17.  F. Imbert, \u201cLe prince al-Wal\u012bd et son bain: Itin\u00e9raires \u00e9pigraphiques \u00e0 Qu\u1e63ayr Amra,\u201d Bulletin des \u00e9tudes \norientales 64 (2015): 321\u201363, at 359.\n\n18.  Imbert, \u201cLe prince al-Wal\u012bd,\u201d 340.\n19.  S. Ory, \u201cLes graffiti umayyades de \u02bfAyn al-\u01e6arr,\u201d Bulletin du Mus\u00e9e de Beyrouth 20 (1967): 97\u2013148, at 100.\n20.  See, e.g., Lindstedt, \u201cWho Is In,\u201d 165, 184\u201386.\n21.  I use the conventional division into Meccan and Medinan here, although it has recently come under \n\nsustained criticism in scholarship; see, e.g., S. J. Shoemaker, Creating the Qur\u02bean: A Historical-Critical Study \n(Oakland: University of California Press, 2022). See also the contributions in volume 1 of M. A. Amir-Moezzi \nand G. Dye, eds., Le Coran des historiens (Paris: Editions du Cerf, 2019). It is naturally possible that the Qur\u02beanic \nverses that I am dealing with here are not Medinan but post-Medinan and postprophetic (though I do not think \nit is likely). I will come back to this question briefly in the conclusions. \n\n22.  For various interpretations, see, e.g., T. N\u00f6ldeke, Geschichte des Qor\u0101ns, ed. F. Schwally, G. Bergstr\u00e4\u00dfer, \nand O. Prezl (Leipzig: Dieterich, 1909\u201338), 1:145; R. Blach\u00e8re, trans., Le Coran (Paris: G.-P. Maisonneuve & Larose, \n1966), 79, 87; D. Z. H. Baneth, \u201cWhat Did Mu\u1e25ammad Mean When He Called His Religion \u2018Islam\u2019? The Original \nMeaning of Aslama and Its Derivatives,\u201d Israel Oriental studies 1 (1971): 183\u201390; T. Izutsu, God and Man in the \nQur\u02bean: The Semantics of the Qur\u02beanic Weltanschauung (Petaling Jaya: Islamic Book Trust, 2002), 249; A. A. \nAmbros, A Concise Dictionary of Koranic Arabic (Wiesbaden: Reichert, 2004), 137; M. Sirry, Scriptural Polemics:", "start_char_idx": 16451, "end_char_idx": 18854, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ccc4075b-e054-46d2-8365-75d5a08d61a7": {"__data__": {"id_": "ccc4075b-e054-46d2-8365-75d5a08d61a7", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "90816a24-f4bf-40da-b78c-d6ecc22819e6", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "1a875ab77148bf984509748e9bca8ae5ada8e023c00996f25c5fe6e148dd5ac3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e4329314-2f63-4d00-81a8-d536de4c6fde", "node_type": "1", "metadata": {}, "hash": "1ae3ccf1bd44ac32cc7e5cfe1669d182a2bd2876c7c9d211009ca2ae6706f6f4", "class_name": "RelatedNodeInfo"}}, "text": "82  \u2022  Ilkka lIndstedt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nJuxtaposing this interpretation with the extant post-Qur\u02beanic evidence suggests two \npossible conclusions: (a) that the word Islam acquired this sense during the latest phase of \nthe prophet\u2019s career but then lay dormant for circa 100 years before gaining ground as the \nprimary designation for the group\u2019s religion; or (b) that the Qur\u02beanic verses in which the \nword appears in a concrete and specific sense are later interpolations.23 My reading of the \nQur\u02beanic evidence rejects both of these solutions, suggesting rather that isl\u0101m can always \nbe understood as \u201cobedience,\u201d even in very late verses such as 5:3; hence, such Qur\u02beanic \nlocutions are unlikely to be postprophetic interpolations. \n\nGeneral Observations on Isl\u0101m and D\u012bn in the Qur\u02bean\n\nI should begin by noting that the form IV verbal noun isl\u0101m, and expressions derived \nfrom the verbal form, are not ubiquitous in the Qur\u02bean. The word isl\u0101m appears eight times, \nthe verb aslama twenty-two times, and the participle muslim, with inflections, forty-three \ntimes.24 Even if they were to signal in-group belonging and religiosity, which I argue is not \nthe case in Qur\u02beanic Arabic, they would not be the most common words to do so. They can \nbe compared with words derived from the verb \u0101mana, \u201cto believe, to have faith,\u201d which \noccur around 800 times.25 Clearly, isl\u0101m would merely be an ancillary reference to the \ngroup and its aspects of belonging. Moreover, the fact that most commentators agree that \nthe semantic shift from general \u201cobedience\u201d to the name \u201cIslam\u201d transpired during the \nlate Medinan era (or whenever they want to date the key passages of the Qur\u02bean)26 further \ndiminishes the possible usage and function that the term might have had during the time of \nthe proclamation of the Qur\u02bean.\n\nThe Qur\u02bean and Other Religions (Oxford: Oxford University Press, 2014), 7, 90; G. B\u00f6wering, Islamic Political \nThought: An Introduction (Princeton, NJ: Princeton University Press, 2015), 217; S. H. Nasr et al., eds., The Study \nQuran: A New Translation and Commentary (New York: HarperOne, 2015), 276; N. Sinai, \u201cProcesses of Literary \nGrowth and Editorial Expansion in Two Medinan Surahs,\u201d in Islam and Its Past: Jahiliyya, Late Antiquity, and \nthe Qur\u02bean, ed. C. Bakhos and M. Cook, 106\u201322 (Oxford: Oxford University Press, 2017), at 84\u201385; idem, The \nQur\u02bean: A Historical-Critical Introduction (Edinburgh: Edinburgh University Press, 2017), 128\u201329, 135\u201336, n. 58; \nF. M. Donner, \u201cD\u012bn, Isl\u0101m, und Muslim im Koran, \u201d in Die Koranhermeneutik von G\u00fcnter L\u00fcling, ed. G. Tamer, \n129\u201340 (Berlin: de Gruyter, 2019); M. D. Niemi, \u201cHistorical & Semantic Development of D\u012bn and Isl\u0101m from the \nSeventh Century to the Present\u201d (PhD diss., Indiana University, Bloomington, 2021). All agree that Islam with \nthe uppercase initial appears in at least one of the Qur\u02beanic verses surveyed in this article. For a view that \naligns to a degree with mine, see J. T. Lamptey [Rhodes], Never Wholly Other: A Muslima Theology of Religious \nPluralism (Oxford: Oxford University Press, 2014), 202\u20135; the author does not see the Qur\u02beanic word isl\u0101m as \ndenoting Islam, with an uppercase letter, though she does translate d\u012bn as \u201creligion,\u201d which I disagree with. \n\n23.", "start_char_idx": 18859, "end_char_idx": 22133, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e4329314-2f63-4d00-81a8-d536de4c6fde": {"__data__": {"id_": "e4329314-2f63-4d00-81a8-d536de4c6fde", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ccc4075b-e054-46d2-8365-75d5a08d61a7", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "2900b05af16b7c9f2595d8805427324950b27e88c1dd2cead972865cc4136f10", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8e6584af-7f69-4ece-b3ca-0a93beb7885e", "node_type": "1", "metadata": {}, "hash": "da5e723c6f64cf2f3454f5301bd59989695787aba775a73a8a4ae954c284661d", "class_name": "RelatedNodeInfo"}}, "text": "23.  For a study arguing for postprophetic interpolation of these verses, see Donner, \u201cD\u012bn,\u201d but this possibility \nis also raised by Sinai in \u201cProcesses of Literary Growth,\u201d 81.\n\n24.  E. M. Badawi and M. Abdel Haleem, trans., Arabic-English Dictionary of Qur\u02beanic Usage (Leiden: Brill, \n2008), 450. \n\n25.  Badawi and Abdel Haleem, Arabic-English Dictionary, 50.\n26.  E.g., Niemi, \u201cHistorical & Semantic Development,\u201d 123, comments on verse 5:3: \u201cS\u016brat al-M\u0101\u2019ida \n\nrepresents the climax of a process beginning with S\u016brat al-Baqara in which God\u2019s diffuse and all-pervasive will \nis gradually crystallized into a fully distinct and self-conscious religion through the incredible hermeneutic \ninsight and rhetorical skill of the Qur\u02be\u0101nic author.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean  \u2022  83\n\nAs for the word d\u012bn, it appears ninety-two times in the Islamic scripture.27 The Qur\u02beanic \ndiscourse continues the pre-Islamic Arabic usage of d\u012bn, as evidenced by the poetical \ncorpus.28 The basic significations of d\u012bn in Qur\u02beanic Arabic are \u201cjudgment\u201d and \u201claw,\u201d with \nthe former meaning dominating in the Meccan discourse, while the latter signification is \noften present in the Medinan corpus.29 By \u201claw,\u201d I mean not the modern notion of a canonized \nbody of authoritative legal stipulations but a loose and living discursive juristic tradition, \npertaining also to purity and worship, which was a rather common way to understand \u201claw\u201d \nin antiquity and late antiquity and which corresponds to the Jewish understanding of halakha \n(in Greek: nomos) and later Islamic understanding of shar\u012b\u02bfa (or shar\u02bf).\n\nThe meaning \u201cjudgment\u201d is common in Qur\u02beanic eschatological contexts, often in passages \nof Meccan provenance. For example, the expression yawm al-d\u012bn, \u201cjudgment day,\u201d appears \nthirteen times in the Qur\u02bean.30 Similarly, in verse 24:25 the word means \u201cjudgment\u201d: \u201cOn \nthat day, God will give them their judgment (d\u012bnahum) according to [their] due (al-\u1e25aqq).\u201d \nThe meaning \u201claw\u201d is already present in the Qur\u02beanic passages that are conventionally (and, \nI contend, probably correctly) called Meccan. For example, 12:76 contains the expression f\u012b \nd\u012bn al-malik, \u201caccording to the king\u2019s law.\u201d31 Since the eschatological urgency diminishes in \nthe Medinan chapters of the Qur\u02bean while matters of legislation and this-worldly affairs rise \nin importance, the Medinan passages often utilize the word d\u012bn in the sense of \u201claw.\u201d32\n\n27.  For the occurrences, see H. E. Kassis, A Concordance of the Qur\u02bean (Berkeley: University of California \nPress, 1983), 382\u201383.\n\n28.  See, e.g., \u02bfAd\u012b b. Zayd, D\u012bw\u0101n, 52, who panegyrizes a certain king by noting: \u201cyou guide humankind and \nfulfill their needs: as regards the law/judgment (al-d\u012bn), justice [i.e., you are just]; as regards benevolence, \nabundance [i.e., you give abundantly]\u201d (tahd\u012b l-an\u0101ma wa-tu\u02bf\u1e6d\u012bhum naw\u0101\u02beibahum f\u012b l-d\u012bni \u02bfadlan wa-f\u012b l-i\u02bf\u1e6d\u0101\u02bei \nighz\u0101r\u0101). Translating naw\u0101\u02beibahum as \u201ctheir needs\u201d follows the suggestion of the editor of the D\u012bw\u0101n, 52, n. \n16; however, as the editor notes, this word often means \u201cmisfortunes, disasters.\u201d In any case, the issue at hand \nhere is the word d\u012bn, which clearly means \u201claw\u201d or \u201cjudgment\u201d in this context.", "start_char_idx": 22130, "end_char_idx": 25365, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8e6584af-7f69-4ece-b3ca-0a93beb7885e": {"__data__": {"id_": "8e6584af-7f69-4ece-b3ca-0a93beb7885e", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e4329314-2f63-4d00-81a8-d536de4c6fde", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "e2e3c28392a1863f3cfca33bd79fb3734198d6613932c1f89e031e8144f1d869", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac26c5ed-e1af-46b4-bde9-4c71fd7b86ad", "node_type": "1", "metadata": {}, "hash": "918f6bb64a68f69a13f81b934b91cce9e8b246b14388aa87da991dd62679de46", "class_name": "RelatedNodeInfo"}}, "text": "There are instances where \nthe meaning \u201cworship\u201d seems to obtain for d\u012bn, but there is always the possibility that some of the poems \nare Islamic-era forgeries. See the discussion of other poems in Izutsu, God and Man, 241\u201346; M. Goudarzi, \n\u201cUnearthing Abraham\u2019s Altar: The Cultic Dimensions of D\u012bn, Isl\u0101m, and \u1e24an\u012bf in the Qur\u02bean,\u201d Journal of Near \nEastern Studies 82, no. 1 (forthcoming in 2023).\n\n29.  See the discussion in Donner, \u201cD\u012bn.\u201d\n30.  In verses 1:4, 15:35, 26:82, 37:20, 38:78, 51:12, 56:56, 70:26, 74:46, 82:15, 82:17, 82:18, and 83:11. This Qur\u02beanic \n\nexpression is borrowed from the Syriac yawm\u0101 d-d\u012bn\u0101, \u201cthe day of judgment\u201d; see E. I. El-Badawi, The Qur\u02be\u0101n \nand the Aramaic Gospel Traditions (London: Routledge, 2014), 189\u201390.\n\n31.  However, Izutsu, God and Man, 245, notes that this phrase should be understood as \u201cauthority of\u201d or \n\u201cobedience to the king,\u201d suggesting that interpreting d\u012bn as \u201claw\u201d here would be \u201creading into the Qur\u02bean a \nlater conception that could only arise after the concept of shar\u2018 as \u2018religious law\u2019 had been well established.\u201d \nBut this is hardly persuasive: it is completely possible that the Qur\u02beanic community of believers had the concept \nof law, though it might have differed from the later Islamic concept of shar\u012b\u02bfa/shar\u02bf. In fact, I think Izutsu\u2019s \ninterpretation (\u201cauthority of\u201d or \u201cobedience to\u201d) is difficult to square with the rest of the verse. The poetic \nquotations of the phrase (f\u012b) d\u012bn ful\u0101n that Izutsu adduces (God and Man, 244\u201345) are, in my opinion, better \ninterpreted as \u201csomeone\u2019s law\u201d or \u201cjurisdiction.\u201d Izutsu and I agree that there has been a habit to retroject to \nthe Qur\u02beanic d\u012bn meanings that did not obtain at the time of the prophet; for him, it is the signification \u201claw\u201d \nthat is an anachronism, whereas for me, it is \u201creligion\u201d (which Izutsu is willing to allow for the Qur\u02beanic d\u012bn).\n\n32.  However, the meaning \u201cjudgment\u201d is also present in some Medinan instances, in my opinion. See, e.g., \nQ 3:24, where the context indicates this to be the intended signification. In this verse, the disbelievers are \n\n\n\n84  \u2022  Ilkka lIndstedt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nModern scholars usually suppose that the semantic broadening of the term to mean not \nonly \u201cthe (religious) law\u201d but also \u201c(a/the) religion\u201d occurred during the proclamation of the \nQur\u02beanic revelations.33 However, as I argue, all Qur\u02beanic passages are fully understandable by \ninterpreting the word d\u012bn as denoting \u201cjudgment\u201d or (particularly in the Medinan passages) \n\u201claw.\u201d34 Note also that the plural form ady\u0101n never occurs in the Qur\u02bean;35 one would assume \nit would, if one were to understand the word d\u012bn as denoting \u201ca religion.\u201d36 In my opinion, \ntranslating the Qur\u02beanic expression al-d\u012bn as \u201cthe religion\u201d and al-isl\u0101m as \u201cIslam\u201d retrojects \nthese words\u2019 later significations to a time when they did not yet obtain.", "start_char_idx": 25366, "end_char_idx": 28237, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac26c5ed-e1af-46b4-bde9-4c71fd7b86ad": {"__data__": {"id_": "ac26c5ed-e1af-46b4-bde9-4c71fd7b86ad", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8e6584af-7f69-4ece-b3ca-0a93beb7885e", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "8af5b8a5c19e36b4717cc1cf0717d17be3c2e3cfbc84b7656ea683b2e78b7017", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "397d41d1-f851-4ff5-821e-5df58b72e7a7", "node_type": "1", "metadata": {}, "hash": "16a545cc7d8dafc8a7f77b0f3f0b6a8bd9e6d1dbd62da29109f4d7dadec27a9e", "class_name": "RelatedNodeInfo"}}, "text": "Key Medinan Verses\n\nIn the following, I deal with the Medinan verses of crucial importance: those in which \nmodern historians and other researchers most often perceive a reified Islam and translate \nd\u012bn as \u201creligion.\u201d37 I will begin with verse 5:3, though that may be chronologically surprising \nsince many commentators see it as a very late verse of the Qur\u02bean.38 It is also the one in \nwhich interpreters are the most certain about a religion named Islam being mentioned. \nFor instance, the authors of The Study Quran comment that in this verse, \u201cIsl\u0101m is widely \nconsidered to be used in the confessional sense of those who follow the religion revealed in \nthe Quran through the Prophet Muhammad, rather than in the universal sense of submission \nto God that the terms isl\u0101m and muslim have elsewhere in the Quran (see, e.g., 2:131; 3:19, \n85).\u201d39 However, in my opinion, verse 5:3 is very easy indeed to align with my reading of \n\nportrayed as claiming: \u201c\u2018The fire will only touch us for a certain number of days.\u2019 Their concoctions have misled \nthem regarding their judgment! (wa-gharrahum f\u012b d\u012bnihim m\u0101 k\u0101n\u016b yaftar\u016bn).\u201d\n\n33.  E.g., Niemi, \u201cHistorical & Semantic Development,\u201d 94\u201399, 104\u201323, who suggests that even some Meccan \nrevelations employ d\u012bn in the sense of \u201creligion.\u201d In an important and comprehensive study, Goudarzi, \n\u201cUnearthing Abraham\u2019s Altar,\u201d argues that the Qur\u02beanic d\u012bn sometimes denotes \u201cworship\u201d or \u201cservice,\u201d \nunderstood in the context of cultic deeds associated with the veneration of God. Though this is an intriguing \nsuggestion, and this meaning of d\u012bn would fit some occurrences of the word (such as in Q 109) very well, in \nmy opinion Goudarzi\u2019s interpretation is somewhat conjectural, and the evidence provided by him is open to \ndiverging readings. Moreover, the Arabic lexica give also the meaning \u201chabit, custom\u201d for d\u012bn, which could be \nthe correct way of understanding the word d\u012bn in Qur\u02bean 109. See E. W. Lane, Arabic-English Lexicon (London: \nWilliams and Norgate, 1863\u201393), s.v. d\u012bn, who offers the following meanings in this connection: \u201ccustom,\u201d \n\u201chabit,\u201d \u201cbusiness,\u201d \u201ca way, course, mode, or manner, of acting, or conduct.\u201d\n\n34.  By and large, the intra-Qur\u02beanic semantic shift of d\u012bn is, then, from \u201cjudgment\u201d to \u201claw,\u201d rather than \nfrom \u201cjudgment\u201d to \u201creligion,\u201d as is often assumed; see, e.g., Izutsu, God and Man, 240\u201341; Ambros, Concise \nDictionary, 102. As I have noted, the meaning of \u201claw\u201d obtained already in the pre-Islamic Arabic poems, so I am \nsuggesting not that this signification was developed during and through the Qur\u02beanic proclamations, but rather \nthat the Qur\u02bean tapped into existing usages of the word d\u012bn.\n\n35.  Sirry, Scriptural Polemics, 98.\n36.  For instance, in verse 9:33.\n37.  Donner, \u201cD\u012bn,\u201d 132\u201335; Niemi, \u201cHistorical & Semantic Development,\u201d 119\u201323. For all occurrences of al-d\u012bn \n\nand al-isl\u0101m in the Qur\u02bean, see Kassis, Concordance, 382\u201383, 1079\u201381. I am not aware of any Qur\u02beanic instance \nthat would clearly go against my interpretation of these words. \n\n38.  Blach\u00e8re, Coran, 131; Nasr et al., Study Quran, 275.\n39.  Nasr et al., Study Quran, 276.", "start_char_idx": 28239, "end_char_idx": 31370, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "397d41d1-f851-4ff5-821e-5df58b72e7a7": {"__data__": {"id_": "397d41d1-f851-4ff5-821e-5df58b72e7a7", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac26c5ed-e1af-46b4-bde9-4c71fd7b86ad", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "59ee1ca60cbf16bda18c34b25b2515770e9ebf5ae58383b44ab5a6d6de575b88", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fe154e87-d825-46ef-94b6-f46c1471076c", "node_type": "1", "metadata": {}, "hash": "3a0cf221676e1a29894e9ff5b23c7b06cfce6951f147455e0995eb56d75f371c", "class_name": "RelatedNodeInfo"}}, "text": "39.  Nasr et al., Study Quran, 276.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean  \u2022  85\n\nal-isl\u0101m as \u201cobedience\u201d (\u201cthe universal sense,\u201d to borrow the expression of The Study Quran) \nand d\u012bn as \u201claw\u201d because of the verse\u2019s other content, which is specifically legal. If verse 5:3 \nis considered a very late verse in the internal chronology of the Qur\u02bean (which in my view \nis a tenable suggestion), and if it can be argued that al-isl\u0101m there refers to \u201cobedience,\u201d \nthe whole notion of the name \u201cIslam\u201d emerging during the Qur\u02beanic proclamation begins to \nfall apart. However, it is important to treat Qur\u02bean 5:3 in juxtaposition with other Medinan \nverses, which I presently intend to do.\n\nQur\u02bean 5:3\n\nVerse 5:3 is very verbose.40 Like the beginning of sura 5 as a whole, it is legal in nature, \nrevolving around dietary legislation. The verse reads:\n\nYou41 are forbidden to consume carrion, blood, pork, anything dedicated to other than \nGod, any [animal] strangled, hit or fallen, gored, or eaten by wild animals\u2014unless you have \nslaughtered it [properly]\u2014or anything sacrificed on idol stones (al-nu\u1e63ub). [Moreover, \nyou are forbidden] to draw divining arrows (al-azl\u0101m)\u2014that is a transgression. Today, \nthose who reject (kafar\u016b min)42 your d\u012bn have lost hope. Do not fear them; fear Me. \nToday I have perfected (akmaltu) your d\u012bn for you, completed (atmamtu) My blessing \nupon you, and favored (ra\u1e0d\u012btu) al-isl\u0101m d\u012bnan for you. But if anyone is forced [to eat \nillicit food] because of hunger, not intending to sin, God is forgiving and merciful.43\n\nThe crux of the matter lies in the words d\u012bn and isl\u0101m and, in particular, the expression \nal-isl\u0101m d\u012bnan. As far as I know, the vast majority of the translators and scholars of the \nQur\u02bean have taken the passage to mean \u201cchosen/favored Islam as your religion.\u201d44 The \naccusative of d\u012bnan is understood as signifying \u201cas d\u012bn,\u201d that is to say, \u201cin the role of d\u012bn.\u201d \n\nBut is there another option in interpreting the accusative d\u012bnan? Indeed there is. The \nword d\u012bnan of Qur\u02bean 5:3 is what is known in the Arabic grammatical tradition as the tamy\u012bz \naccusative, which has various usages of determining and limiting the predicate. In the case \nof verse 5:3, I contend that the accusative noun should be translated into English as \u201cwith \nrespect to,\u201d \u201cin/with regard to,\u201d or \u201cas regards\u201d (noun).45 Hence, the key passage here \n\n40.  In this connection, it is pertinent to remark that Nicolai Sinai has put forward the intriguing, and in my \nopinion credible, interpretation that verse 5:3 consists of two distinct utterances combined during the later \ncompilatory and editorial work; Sinai, \u201cProcesses of Literary Growth,\u201d 79\u201384. Be that as it may, the possible \neditorial processes as regards verse 5:3 do not really affect my interpretation of the crucial word pair al-isl\u0101m \nd\u012bnan.\n\n41.  All \u201cyou\u201d and \u201cyour\u201d pronouns in this verse are plural and refer to the believers.\n42.  Or perhaps \u201chide from.\u201d\n43.  All translations of the Qur\u02bean are my own, though I have consulted and benefited from M. A. S. Abdel \n\nHaleem\u2019s translation.\n44.  See, e.g., the various translations available here; R. Bell, trans., Translation of the Qur\u02be\u0101n (Edinburgh: T & \n\nT Clark, 1937), 1:94; and the renderings of this verse in the scholarly literature referenced in this article.\n45.", "start_char_idx": 31335, "end_char_idx": 34689, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fe154e87-d825-46ef-94b6-f46c1471076c": {"__data__": {"id_": "fe154e87-d825-46ef-94b6-f46c1471076c", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "397d41d1-f851-4ff5-821e-5df58b72e7a7", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "597f087ff2cd087a7a7a162576ad031744d93b99617b96a5bf4ae84fc2a6c56f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "45c5a996-5071-40d7-94b8-2030ef783b45", "node_type": "1", "metadata": {}, "hash": "62d19615f2de6af3ddd036e1c8e62ff35db3fbbe5df1937c31e0261f9f7c725c", "class_name": "RelatedNodeInfo"}}, "text": "45.  See W. Wright, A Grammar of the Arabic Language (Cambridge: Cambridge University Press, 1896\u201398), \n\n2:122, for this sort of tamy\u012bz accusative. There are naturally many different determining and limiting usages of \nthe accusative noun in Arabic.\n\nhttps://quran.com/5/3\n\n\n86  \u2022  Ilkka lIndstedt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nshould be translated as \u201cToday I have perfected your law for you, completed My blessing \nupon you, and favored obedience as regards law for you.\u201d Not only can the phrase be so \nunderstood if it were a disjointed Arabic locution, but, in fact, the content of verse 5:3 makes \nthis reading preferable: everything in the verse that precedes and follows the passage under \nquestion is about dietary regulations\u2014that is, law. Right after the divine locution noting \nthat God has \u201cfavored obedience as regards law for you,\u201d the text adds: \u201cbut if anyone is \nforced [to eat illicit food] because of hunger, not intending to sin, God is forgiving and \nmerciful.\u201d Obedience to the law is of great importance, but under the duress of hunger one \ncan break the dietary regulations if one\u2019s intentions are good. \n\nThere are, in fact, quite a few similar tamy\u012bz accusatives in the Qur\u02bean. For example, in \nverse 11:7, it is stated that God has created the universe \u201cto test which one of you is best as \nregards deeds\u201d (li-yabluwakum ayyukum a\u1e25sanu \u02bfamalan). The following instances should \nalso be considered in this connection: \u02bfadlu dh\u0101lika \u1e63iy\u0101man, \u201cthe equivalent as regards \nfasting\u201d (Q 5:95); ishta\u02bfal\u0101 l-ra\u02besu shayban, \u201cthe head has become glowing with grey hair\u201d \n(Q 19:4); and fajjarn\u0101 l-ar\u1e0da \u02bfuy\u016bnan, \u201cWe have caused the earth to burst with springs\u201d (Q \n54:12). Verses 3:85 and 4:125, discussed below, also contain such tamy\u012bz accusatives. My \nrendering of the words al-isl\u0101m d\u012bnan as \u201cobedience as regards law\u201d is, then, not a resort to \nspecial pleading but quite ordinary in the context of Qur\u02beanic Arabic.46 \n\nConsidering the widespread impression among modern scholars and translators that \nQur\u02bean 5:3 refers to and indeed explicitly names a religion known as Islam, it might be \ninformative to note what the classical exegete al-\u1e6cabar\u012b has to say about the phrase al-isl\u0101m \nd\u012bnan. Stating explicitly that he is proffering his own opinion rather than quoting earlier \nauthorities, he interprets the word pair as meaning \u201csubmission to My [that is, God\u2019s] \ncommand and holding onto My obedience according to what I have decreed for you of \nlimits and ordinances\u201d (al-istisl\u0101m li-amr\u012b wa-l-inqiy\u0101d li-\u1e6d\u0101\u02bfat\u012b \u02bfal\u0101 m\u0101 shara\u02bftu lakum \nmin \u1e25ud\u016bdihi wa-ma\u02bf\u0101limihi).47 The word al-isl\u0101m is glossed with other words signifying \n\u201cobedience\u201d (istisl\u0101m, \u1e6d\u0101\u02bfa), while d\u012bn is unmistakably understood in the framework of legal \nstipulations that God has decreed. Though classical scholars usually engaged with the text \nof the Qur\u02bean from the viewpoint of Islam\u2019s distinctiveness from and hegemony over other \nreligious groups,48 in this case I would contend that al-\u1e6cabar\u012b offers a reading of the verse \nthat is very sensible and, indeed, preferable in the context of Qur\u02beanic Arabic.\n\nAccording to Nicolai Sinai\u2019s interpretation,49 verse 5:3\u2019s passage \u201cToday I have perfected \nyour d\u012bn for you, completed My blessing upon you, and favored al-isl\u0101m d\u012bnan for you\u201d can \n\n46.  Cf.", "start_char_idx": 34686, "end_char_idx": 37980, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "45c5a996-5071-40d7-94b8-2030ef783b45": {"__data__": {"id_": "45c5a996-5071-40d7-94b8-2030ef783b45", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fe154e87-d825-46ef-94b6-f46c1471076c", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "f39f5628e6f802a40e3e18181f8638f973a684bd3fdc3465b9cb4ec6aa5922e8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7df6f8a2-0ce4-4755-998f-a5435668effb", "node_type": "1", "metadata": {}, "hash": "bb61b2c1d15acf9a33dfa8f2e5005d9487178c5ec1525bffc1c834732c569a3d", "class_name": "RelatedNodeInfo"}}, "text": "Cf. G. S. Reynolds, \u201cSourate 5: Al-M\u0101\u02beida (la Table),\u201d in Le Coran des historiens, ed. M. A. Amir-Moezzi \nand G. Dye, 2:203\u201335 (Paris: Editions du Cerf, 2019), at 209, who puts forward the following translation for ra\u1e0d\u012btu \nlakum al-isl\u0101m d\u012bnan: \u201cJ\u2019ai agr\u00e9\u00e9 que la soumission [\u00e0 Moi] soit votre obligation.\u201d Generally speaking, this \nconveys the same sense as my interpretation does, though Reynolds does not justify his translation or dwell on \nthe syntax of the phrase ra\u1e0d\u012btu lakum al-isl\u0101m d\u012bnan, which cannot, strictly speaking, be rendered in the way \nhe suggests.\n\n47.  Al-\u1e6cabar\u012b, J\u0101mi\u02bf al-bay\u0101n, ed. A. al-Turk\u012b (Cairo: D\u0101r Hajar, 2001), 8:84.\n48.  See J. Smith, A Historical and Semantic Study of the Term \u201cIsl\u0101m\u201d as Seen in a Sequence of Qur\u02be\u0101n \n\nCommentaries (Missoula, MT: Scholars Press, 1975).\n49.  Sinai, \u201cProcesses of Literary Growth,\u201d 80\u201381.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean  \u2022  87\n\nbe understood in two ways. Both interpretations put forward by him have some merit but, \nin my opinion, should ultimately be rejected. Sinai posits the following possibilities: (a) The \nsection indicates that the revelation and the religion are now full and complete. If this is \nthe case, Sinai suggests that the passage can be considered a postprophetic addition to the \ncorpus of Qur\u02beanic revelations. (b) Alternatively, what has been made complete and perfect \nis in fact the dietary regulations of the believers. If this is the correct interpretation, then, \naccording to Sinai, the verse articulates a facet setting the burgeoning Islam apart from \nother groups. \n\nOf the two propositions, the first I would simply discard because it is based on the (in my \nopinion misguided) notion that equates d\u012bn with \u201creligion.\u201d However, I agree with Sinai\u2019s \nsecond suggestion in so far as it seems to me quite natural, in the context of verse 5:3 and \nsura 5 more generally, that the word d\u012bn here falls under its usual Qur\u02beanic signification \nof \u201claw,\u201d more particularly dietary law. However, it is unclear whether this constitutes \na characteristic that would have definitely set the followers of the prophet apart from \nthe Jews and Christians around (and, dare I say, among) them. After all, the content of \nQur\u02bean 5:3 rehashes earlier Jewish and Christian notions about the dietary regulations \nthat gentile believers should follow.50 What is more, verse 5:5 explicitly notes that the \nprophet\u2019s community of believers can eat the food of the people of the book and vice versa. \nNaturally, if Sinai means that Qur\u02bean 5:3 draws a line between the gentile believers and \ngentile disbelievers, I agree with his analysis.\n\nQur\u02bean 3:83 and 3:85\n\nSura 3 consists, according to most classical and modern commentators, of material that \npredates sura 5.51 Verses 3:83 and 3:85 align well with my general reading of the Qur\u02beanic \nevidence, though Qur\u02bean 3:85 includes a unique formulation, ghayra l-isl\u0101m, which has led \nscholars to see \u201cIslam\u201d being contrasted with something other than it in the verse.", "start_char_idx": 37977, "end_char_idx": 41022, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7df6f8a2-0ce4-4755-998f-a5435668effb": {"__data__": {"id_": "7df6f8a2-0ce4-4755-998f-a5435668effb", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "45c5a996-5071-40d7-94b8-2030ef783b45", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "a1423f8449e6d3dabfd1c9fd8fb79399fd41b98774dfc6a5131674d96f2ca2b3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4339d862-2796-4cf6-86ae-ad2e701ed773", "node_type": "1", "metadata": {}, "hash": "5ce7e63f1a986a8c57ae40f691ed9bb75cc9d9acfcdc92d88ca44a40dc6cc65c", "class_name": "RelatedNodeInfo"}}, "text": "The \nexpression d\u012bn all\u0101h in verse 3:83 is completely understandable as \u201cGod\u2019s law.\u201d Verse 3:85 \ncomments on 3:83; the expression in the former, wa-man yabtaghi ghayra l-isl\u0101m d\u012bnan, \nis similar to verse 5:3, where I have argued that al-isl\u0101m d\u012bnan signifies \u201cobedience as \nregards law.\u201d Though Qur\u02bean 3:85 is often understood to refer to al-isl\u0101m as the name of \nthe religion,52 I do not think this is the case. The word pair ghayra l-isl\u0101m does not mean \n\u201csomething other than Islam\u201d; rather, it signifies \u201csomething other than obedience,\u201d that is, \n\u201cinobedience.\u201d I would thus translate the two verses as follows:\n\n50.  H. Zellentin, The Qur\u02be\u0101n\u2019s Legal Culture: The Didascalia Apostolorum as a Point of Departure (T\u00fcbingen: \nMohr Siebeck, 2013); idem, \u201cJudeo-Christian Legal Culture and the Qur\u02bean: The Case of Ritual Slaughter and the \nConsumption of Animal Blood,\u201d in Jewish-Christianity and the Origins of Islam, ed. F. del R\u00edo S\u00e1nchez, 117\u201359 \n(Turnhout: Brepols, 2018); idem, Law beyond Israel: From the Bible to the Qur\u02bean (Oxford: Oxford University \nPress, 2022), in particular 105\u201328.\n\n51.  Blach\u00e8re, Coran, 75, dates Sura 3 to the years 624 and 625. Such preciseness is hardly possible in my \nopinion, but I agree that sura 5 comprises very late Medinan material.\n\n52.  E.g., Donner, \u201cD\u012bn,\u201d 134, who understands the beginning of the verse as signifying \u201cwer auch immer eine \nandere Religion als den Islam w\u00fcnscht.\u201d", "start_char_idx": 41023, "end_char_idx": 42449, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4339d862-2796-4cf6-86ae-ad2e701ed773": {"__data__": {"id_": "4339d862-2796-4cf6-86ae-ad2e701ed773", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7df6f8a2-0ce4-4755-998f-a5435668effb", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5ebdb8cac1e7438705a59afe0965d3891debf7ee3d7641ba726f13ed67b53998", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "db664070-5fbf-4ac3-9511-369c849e4ae5", "node_type": "1", "metadata": {}, "hash": "30662b5e86c66fe4a0e8014e483e2f5f5673f3624c283df6c5d19dd22557f576", "class_name": "RelatedNodeInfo"}}, "text": "88  \u2022  Ilkka lIndstedt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n3:83: Do they aspire to something other than God\u2019s law (a-fa-ghayra d\u012bn all\u0101h \nyabagh\u016bna)? Everyone in the heavens and the earth obeys Him (lahu aslama), either \nwillingly or unwillingly. They will all return to Him.\n\n3:85: Whoever aspires to inobedience in law (wa-man yabtaghi ghayra l-isl\u0101m d\u012bnan)\u2014it \nwill not be accepted from them, and they will be among the losers in the hereafter.\n\nIt should be noted that the phrase \u201cwhoever aspires to inobedience in law\u201d is, in my \ninterpretation, a sarcastic statement. Such sarcastic language sometimes appears in the \nQur\u02bean: for example, verse 9:34 commands the prophet to bashshir, \u201cgive good tidings,\u201d of a \npainful chastisement to those who hoard mammon. \n\nQur\u02bean 61:7\n\nIf one were to subscribe to the notion that the Qur\u02beanic word al-isl\u0101m often or sometimes \ndenotes the name of the religion, Islam, the following verse, Q 61:7, could be taken to mean \nthat the wrongdoers should be called (yud\u02bf\u0101) to this religion. However, here, too, al-isl\u0101m \ntranslates effortlessly as \u201cobedience.\u201d\n\nWho is more wrong (a\u1e93lam) than those who invent lies about God while being summoned \nto obedience (yud\u02bf\u0101 \u02bfal\u0101 al-isl\u0101m)? God does not guide the wrongdoers (al-\u1e93\u0101lim\u012bn).\n\n\u201cThose who do wrong\u201d (al-\u1e93\u0101lim\u012bn) often functions in the Qur\u02bean as a catchall category \nfor people who transgress moral norms and legal regulations and fail to worship the one \nGod.53 Here as in other verses discussed in this article, al-isl\u0101m appears to mean not only \nobedience to God but also obedience to the law, which verses 5:3 and 3:85 signal with the \nexpression al-isl\u0101m d\u012bnan.\n\nQur\u02bean 3:19\n\nVerse 3:19, like 5:3, is one of the instances in which many modern scholars and \ncommentators perceive Islam with a capital letter.54 However, I would venture the following \ntranslation of the verse:\n\nThe law in the presence of God is obedience (inna al-d\u012bn \u02bfinda all\u0101h al-isl\u0101m). Those \nwho were given the scripture [before] did not disagree except only after they had been \ngiven knowledge, out of envy among themselves. If someone denies God\u2019s signs [or \nletters, \u0101y\u0101t], God is swift to take revenge. \n\nHere, the beginning of the verse communicates a metaphorical signification: obedience \n\n53.  Badawi and Abdel Haleem, Arabic-English Dictionary, 585.\n54.  E.g., Donner, \u201cD\u012bn,\u201d 132\u201333; Niemi, \u201cHistorical & Semantic Development,\u201d 121. But cf. Nasr et al., Study \n\nQuran, 135: \u201cIsl\u0101m in this verse refers to submission to God even if it is not in the context of Islam as the specific \nreligion revealed through the Quran.\u201d", "start_char_idx": 42453, "end_char_idx": 45043, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "db664070-5fbf-4ac3-9511-369c849e4ae5": {"__data__": {"id_": "db664070-5fbf-4ac3-9511-369c849e4ae5", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4339d862-2796-4cf6-86ae-ad2e701ed773", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "25fc3335a2195bd0f65b99df52d229002c0b30cd4c92a3c8ed6c60230ea1f302", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fc25a82a-7c6d-435b-b157-47929b15a1fb", "node_type": "1", "metadata": {}, "hash": "f8d0bc771f04a03e9ac150bada4e3b2f6c22fa1f79f1d37791b86324bcaed768", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean  \u2022  89\n\nto God is tantamount to living according to God\u2019s law, and vice versa. The word pair \u02bfinda \nall\u0101h has multiple usages in the Qur\u02bean, and many might fit here too: \u201cwith God,\u201d \u201cin the \npossession of God,\u201d \u201cin the sight of God,\u201d \u201cbefore God.\u201d55 Whatever the exact meaning \nhere of \u02bfinda all\u0101h, it is clear that al-d\u012bn is predicated by al-isl\u0101m. In my opinion, it is \npossible to translate them with what I suggest are their normal meanings in Qur\u02beanic \nArabic: al-d\u012bn as \u201cthe law\u201d and al-isl\u0101m as \u201cobedience.\u201d56 The resulting translation in English \nis, admittedly, a bit awkward (\u201cthe law . . . is obedience\u201d), but I would argue that the phrase \nis to be understood metaphorically: God\u2019s law signifies or includes the characteristic and \nrequirement of obedience. Moreover, verse 3:20 notes that both the people of the book \nand gentiles can be obedient, so in that context, too, the idea that Qur\u02bean 3:19 articulates a \ndistinct name, Islam, for a group distinct from Jews and Christians is mistaken.57\n\nSimilar metaphorical predicate phrases appear elsewhere in the Qur\u02bean. For instance, \nverse 9:28 states that \u201cthe associators are filth\u201d (al-mushrik\u016bn najas)\u2014note that the passage \ndoes not say \u201cthe associators are filthy,\u201d using an adjective that would agree with the gender \nand number of the subject, but instead predicates \u201cthe associators\u201d with the uncountable \nnoun \u201cfilth.\u201d The famous verse 24:35 proclaims that \u201cGod is the light of the heavens and \nearth.\u201d In none of the examples cited here (3:19, 9:28, or 24:35) is the predicate phrase to be \nunderstood literally but rather as a metaphorical transfer of meaning between the two parts \nof the phrase. Phrases such as \u201cGod is light\u201d and \u201cthe law is obedience\u201d do not communicate \npropositions that should be taken literally; rather, they invite the reader/hearer to ponder \nthe nature of God and His law using predicates that allude to and indicate what they might \nentail.\n\nIt seems to me that the rest of verse 3:19 is part and parcel of the Qur\u02beanic discourse \non the law, though its exact meaning and point of contention are somewhat difficult to \nfathom. I would suggest that the verse is an example of the Qur\u02beanic message that rather \nthan following the additions and concoctions of the people of the book (primarily Jews \nand Christians), the believers should follow the law in a gentile manner (\u1e25an\u012bfan).58 This is \ncommunicated in, for example, verse 4:125, which I discuss next.\n\n55.  Badawi and Abdel Haleem, Arabic-English Dictionary, 649.\n56.  Similarly, G. S. Reynolds, The Qur\u02be\u0101n and the Bible: Text and Commentary (New Haven, CT: Yale University \n\nPress, 2018), 111\u201312: \u201cWith \u2018Isl\u0101m\u2019 the Qur\u02be\u0101n presumably means \u2018submission\u2019 (the meaning of the Arabic term \nisl\u0101m) and not Islam as a proper name (it was presumably verses such as this [3:19]\u2014and 3:85, and 5:3\u2014which led \nlater Muslims to name their religion \u2018Islam\u2019).\u201d However, Reynolds does not discuss the syntax, which, I admit, \nposes some problems if isl\u0101m is understood as \u201cobedience.\u201d\n\n57.  As also noted by W. M. Watt, Companion to the Qur\u02be\u0101n (London: George Allen and Unwin, 1967), 47.\n58.  Zellentin, Qur\u02be\u0101n\u2019s Legal Culture, 10: \u201cThe \u2018gentile\u2019 self-identity of the Qur\u02be\u0101n is actually reflected in its \n\nuse of the Arabic term \u1e25an\u012bf to depict the original gentile form of worship, going back to Abraham.\u201d", "start_char_idx": 45047, "end_char_idx": 48478, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fc25a82a-7c6d-435b-b157-47929b15a1fb": {"__data__": {"id_": "fc25a82a-7c6d-435b-b157-47929b15a1fb", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "db664070-5fbf-4ac3-9511-369c849e4ae5", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "6a49eaa3243288718de0c4712dc9c74cfd4cd0b7a95ec51f78e74b7bebb0fc17", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1abdbab8-ab17-4b0a-a14b-1ff54fa8f98d", "node_type": "1", "metadata": {}, "hash": "75727100ad64efc881a139a6c4def7f3b1c594bc138626df7a9d4271f6c3d0f5", "class_name": "RelatedNodeInfo"}}, "text": "90  \u2022  Ilkka lIndstedt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nQur\u02bean 4:125\n\nVerse 4:125 uses the verb aslama.59 It reads: \n\nAnd who could do better as regards law (wa-man a\u1e25sanu d\u012bnan) than the one who \nsubmits his/her self to God as a doer of good (aslama wajhahu li-ll\u0101h wa-huwa mu\u1e25sin) \nand follows the word of Abraham as a gentile (millat ibr\u0101h\u012bm \u1e25an\u012bfan)? God took \nAbraham as a close friend.\n\nThe meaning of the Qur\u02beanic word milla is much debated in scholarship. It stems from the \nSyriac mellth\u0113, the basic meaning of which is \u201cword.\u201d In the context of this article, we can \ngloss over the exact signification of milla and concentrate on the usages of d\u012bn and aslama. \nNote that the word d\u012bnan in the expression man a\u1e25sanu d\u012bnan is a tamy\u012bz accusative similar \nin usage to those found in verses 5:3 and 3:85 (see also 11:7). In verse 4:125, the exemplary \nfollower of the law is described as someone who submits to God, does good, and follows \nthe milla of Abraham as a gentile. Here, Abraham, the \u201cclose friend\u201d of God, features as a \nprototypical figure from the mythical past proffering an example for the gentile obedient \nbelievers around the prophet Mu\u1e25ammad.\n\nQur\u02bean 22:78\n\nVerse 22:78, though perhaps Meccan,60 is intriguing since it contains the word muslim\u012bn \nin a context that has made many suggest that it explicitly furnishes the name Muslims \nfor the audience of the revelation.61 However, the verb samm\u0101, literally \u201cto call, to name,\u201d \nwhich occurs in the verse, is semantically broad in Qur\u02beanic Arabic. As Matthew Niemi notes, \nthe Qur\u02bean contains, for example, the phrase ajal musamm\u0101, which should be translated as \n\u201cspecified time.\u201d62 It is not perhaps likely, therefore, that the verb samm\u0101 in Qur\u02bean 22:87 \nwould mean \u201cgive a name\u201d in a concrete manner. In my interpretation, the verse can be \nrendered as follows:\n\nStrive in God\u2019s way as He deserves. He has chosen you63 and has not made the law \n(al-d\u012bn) burdensome to you, because of the word (milla)64 of your father Abraham. \nHe65 has called you obedient (samm\u0101kum al-muslim\u012bn) before and in this [pericope]. \n\n59.  While Donner, \u201cD\u012bn,\u201d adduces Qur\u02bean 3:19, 3:85, and 5:3 as entailing a reified and distinct sense of Islam \nwith a capital letter, he interprets verse 4:125 in the same way I do. He translates (p. 136) man a\u1e25sanu d\u012bnan in \nQur\u02bean 4:125 as \u201cwer ist besser im Dienst.\u201d But since the d\u012bnan construction is grammatically the same in verse \n5:3, what grounds are there for translating it in the latter instance as \u201cals Religion\u201d (p. 133)?\n\n60.  Blach\u00e8re, Coran, 356, notes that the sura is a mixture of Meccan and Medinan materials.\n61.  See also the discussion in Donner, \u201cD\u012bn,\u201d 138. \n62.  Niemi \u201cHistorical & Semantic Development,\u201d 118.\n63.  Throughout, the verse is addressed to the second-person plural.\n64.  Here, I would suggest interpreting the accusative millata as functioning as the \u201cmotive and object of the \n\nagent in doing the act, the cause or reason of his doing it\u201d; Wright, Grammar, 2:121.\n65.  This can refer to either God or Abraham. See Donner, \u201cD\u012bn,\u201d 139; Niemi \u201cHistorical & Semantic \n\nDevelopment,\u201d 118.", "start_char_idx": 48482, "end_char_idx": 51595, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1abdbab8-ab17-4b0a-a14b-1ff54fa8f98d": {"__data__": {"id_": "1abdbab8-ab17-4b0a-a14b-1ff54fa8f98d", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fc25a82a-7c6d-435b-b157-47929b15a1fb", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "840ef19f510949cf6d40f64ac858f601f1da285794a689d55013e6bba8d5e40d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7c551ead-8aab-4a90-9d36-d1cc0b35af4e", "node_type": "1", "metadata": {}, "hash": "118e49c19233e968e6bf24b15458e94b590f96e280d4dc5a062a65477e6a7eb3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean  \u2022  91\n\nMay the messenger be a witness over you and may you be witnesses over [all] the \npeople. Uphold the prayer, give alms, and hold fast to God. He is your guardian\u2014what \nan excellent guardian and helper!\n\nIt is rather straightforward to translate al-d\u012bn as \u201cthe law\u201d and al-muslim\u012bn as \u201cthe obedient\u201d \nhere. As in verse 4:125, d\u012bn and obedience are conceptually connected with the milla of \nAbraham. To what does the word \u201cbefore\u201d in \u201cHe has called you obedient (al-muslim\u012bn) \nbefore and in this [pericope]\u201d allude? I would tentatively suggest that it is an intra-Qur\u02beanic \nreference to verse 2:128, where Abraham and Ishmael pray to God to make them obedient \n(muslimayn) to God and to raise from their offspring (dhurriyyatin\u0101) an \u201cobedient nation\u201d \n(umma muslima). This could be the \u201cbefore,\u201d the earlier pericope mentioned in verse 22:78 \n(though that would require that 2:128 was promulgated earlier than 22:78). Be that as it \nmay, the verse does not contain a grand disclosure of a new name for the group of believers \nfollowing the Arabian messenger. Rather, like many other verses, it characterizes them as \npeople who submit or should submit to God, His messenger, and the law.\n\nConclusions\n\nI have noted at the beginning of this article that the names Islam and Muslims are absent \nfrom the first/seventh-century documentary record, though they become essential, indeed \nprimary, appellations in the second/eighth century. Given this, it would be surprising to see \nthe words isl\u0101m and muslim\u016bn being used in the Qur\u02bean in their reified connotations. If they \nwere so used, it would make sense to assume that they are postprophetic interpolations to \nthe Qur\u02beanic text. For example, Fred Donner suggests that the reified senses of d\u012bn and isl\u0101m, \nwhich he sees in some of the verses discussed in this article, belong to the Gedankenwelt of \nthe late seventh or early eighth century. He argues that the bulk of the Qur\u02bean stems from \nthe early seventh century, but small changes and interpolations could still have been made \nin the transmission of the text.66 \n\nBut such interpolations of reified d\u012bn and isl\u0101m would have to be quite late, in my \nopinion, probably from the second/eighth century, and the Qur\u02beanic manuscript evidence \nappears to indicate that the Islamic scripture had already been codified and standardized \nby then.67 Even revisionist scholars, such as Stephen Shoemaker, place the creation of the \nstandard Qur\u02beanic text no later than the reign of \u02bfAbd al-Malik (d. 86/705),68 during which \nthe group\u2019s members still called themselves believers rather than Muslims according to \nthe dated documentary evidence. As we have seen, the earliest extant examples of the \nendonyms Muslims and Islam are from the 100\u2013110s/720\u201330s. As regards the Qur\u02bean, I have \nargued that it is best to understand the words d\u012bn, isl\u0101m, and muslim\u016bn in their common \nsignifications (\u201claw/judgment,\u201d \u201cobedience,\u201d \u201cthe obedient\u201d) even in the latest stratum of \n\n66.  Donner, \u201cD\u012bn,\u201d 139\u201340. \n67.  F. D\u00e9roche, Le Coran, une histoire plurielle: Essai sur la formation du texte coranique (Paris: Editions du \n\nSeuil, 2019); M. van Putten, \u201c\u2018The Grace of God\u2019 as Evidence for a Written Uthmanic Archetype: The Importance \nof Shared Orthographic Idiosyncrasies,\u201d Bulletin of the School of Oriental and African Studies 82 (2019): 271\u201388.\n\n68.  See Shoemaker\u2019s Creating the Qur\u02bean for a comprehensive discussion of the various pieces of evidence \nfor the date of the Qur\u02bean.", "start_char_idx": 51599, "end_char_idx": 55155, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7c551ead-8aab-4a90-9d36-d1cc0b35af4e": {"__data__": {"id_": "7c551ead-8aab-4a90-9d36-d1cc0b35af4e", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1abdbab8-ab17-4b0a-a14b-1ff54fa8f98d", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "7d8a4109be86089775a8b7487d22cceb21c0303b4a09c5d429c47665736b2600", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9ae87310-8c14-46e3-b431-9c76e1330865", "node_type": "1", "metadata": {}, "hash": "ea17e7b88b81b87a6f85c391b5737b965f76a6deb4cb61d7b8b85ea27c7f9217", "class_name": "RelatedNodeInfo"}}, "text": "92  \u2022  Ilkka lIndstedt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nthe Qur\u02bean: verses such as 5:3 are completely understandable if one intreprets d\u012bn and isl\u0101m \nin their usual, rather than reified, senses. Moreover, the semantic shift of the Qur\u02beanic d\u012bn is \nnot from \u201cjudgment\u201d to \u201creligion,\u201d but from \u201cjudgment\u201d to \u201claw\u201d (though, as I have argued, \nthe meaning \u201claw\u201d appears to be present already in pre-Islamic poems).\n\nMy interpretation, then, also has a bearing on the date of the Qur\u02beanic text(s). If \nanachronisms such as the distinct appellations Islam and Muslims were present in the \nQur\u02bean, a late codification or standardization of the Islamic scripture would be more \nplausible. But if, as I argue, at least these anachronisms are lacking, the scholars arguing for \nthe late date of the bulk or some parts of the Qur\u02bean will have to provide other examples of \npostprophetic modifications and additions.69\n\nReferences\n\nAbdel Haleem, M., trans. The Qur\u02bean. Oxford: Oxford University Press, 2004.\n\n\u02bfAd\u012b b. Zayd. D\u012bw\u0101n \u02bfAd\u012b b. Zayd al-\u02bfIb\u0101d\u012b. Edited by M. J. al-Mu\u02bfaybid. Baghdad: D\u0101r \nal-Jumh\u016briyya, 1965.\n\nAmbros, A. A. A Concise Dictionary of Koranic Arabic. Wiesbaden: Reichert, 2004.\n\nAmir-Moezzi, M. A., and G. Dye, eds. Le Coran des historiens. 2 vols. Paris: Editions du Cerf, 2019.\n\nBadawi, E. M., and M. Abdel Haleem. Arabic-English Dictionary of Qur\u02beanic Usage. Leiden: \nBrill, 2008.\n\nBaneth, D. Z. H. \u201cWhat Did Mu\u1e25ammad Mean When He Called His Religion \u2018Islam\u2019? The \nOriginal Meaning of Aslama and Its Derivatives.\u201d Israel Oriental studies 1 (1971): 183\u201390.\n\nBell, R., trans. Translation of the Qur\u02be\u0101n. 2 vols. Edinburgh: T & T Clark, 1937.\n\nBlach\u00e8re, R., trans. Le Coran. Paris: G.-P. Maisonneuve & Larose, 1966.\n\nB\u00f6wering, G. Islamic Political Thought: An Introduction. Princeton, NJ: Princeton University \nPress, 2015.\n\nD\u00e9roche, F. Le Coran, une histoire plurielle: Essai sur la formation du texte coranique. Paris: \nEditions du Seuil, 2019.\n\nDonner, F. M. \u201cD\u012bn, Isl\u0101m, und Muslim im Koran.\u201d In Die Koranhermeneutik von G\u00fcnter \nL\u00fcling, edited by G. Tamer, 129\u201340. Berlin: de Gruyter, 2019.\n\n\u2013\u2013\u2013. \u201cFrom Believers to Muslims: Confessional Self-Identity in the Early Islamic Community.\u201d \nAl-Abhath 50\u201351 (2002\u20133): 9\u201353.\n\nEl-Badawi, E. I. The Qur\u02be\u0101n and the Aramaic Gospel Traditions. London: Routledge, 2014.\n\n69.  For such suggestions, see Shoemaker, Creating the Qur\u02bean, 230\u201358.", "start_char_idx": 55159, "end_char_idx": 57546, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9ae87310-8c14-46e3-b431-9c76e1330865": {"__data__": {"id_": "9ae87310-8c14-46e3-b431-9c76e1330865", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7c551ead-8aab-4a90-9d36-d1cc0b35af4e", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "b9c9e178fedd090ef91af02e8e1e764f067157a7c7c08f2d503541dd1edf78e1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "89c44314-4994-4a69-b6c1-8ad46aeaa84f", "node_type": "1", "metadata": {}, "hash": "7d8f48971fbfc000efbfe2c3f8e02e0b9bdbe30e8cd543a83f2945f351b229e8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean  \u2022  93\n\nGoudarzi, M. \u201cUnearthing Abraham\u2019s Altar: The Cultic Dimensions of D\u012bn, Isl\u0101m, and \u1e24an\u012bf in \nthe Qur\u02bean.\u201d Journal of Near Eastern Studies 82, no. 1 (forthcoming in 2023).\n\nHoyland, R. Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish and \nZoroastrian Writings on Early Islam. Princeton, NJ: Darwin Press, 1997.\n\n\u2013\u2013\u2013. \u201cSt Andrews MS14 and the Earliest Arabic Summa Theologiae.\u201d In Syriac Polemics: \nStudies in Honour of Gerrit Jan Reinink, edited by W. J. van Bekkum, J. W. Drijvers, and \nA. C. Klugkist, 159\u201372. Leuven: Peeters, 2007.\n\nImbert, F. \u201cLe prince al-Wal\u012bd et son bain: Itin\u00e9raires \u00e9pigraphiques \u00e0 Qu\u1e63ayr Amra.\u201d  Bulletin \ndes \u00e9tudes orientales 64 (2015): 321\u201363.\n\nIzutsu, T. God and Man in the Qur\u02bean: The Semantics of the Qur\u02beanic Weltanschauung. Petaling \nJaya: Islamic Book Trust, 2002.\n\nJeffery, A. The Foreign Vocabulary of the Qur\u02bean. Baroda: Oriental Institute, 1938.\n\nKar\u012bm, J. M. \u201cNaqsh k\u016bf\u012b ya\u02bf\u016bdu li-l-\u02bfa\u1e63r al-umaw\u012b min jan\u016bb sharq al-Gharra.\u201d Dir\u0101s\u0101t: \nal-\u02bfUl\u016bm al-ins\u0101niyya wa-l-ijtim\u0101\u02bfiyya 28, no. 2 (2001): 391\u2013413.\n\nKassis, H. E. A Concordance of the Qur\u02bean. Berkeley: University of California Press, 1983.\n\nKessler, C. \u201c\u02bfAbd al-Malik\u2019s Inscription in the Dome of the Rock: A Reconsideration.\u201d Journal \nof the Royal Asiatic Society 102 (1970): 2\u201314.\n\nLamptey [Rhodes], J. T. Never Wholly Other: A Muslima Theology of Religious Pluralism. \nOxford: Oxford University Press, 2014.\n\nLane, E. W. Arabic-English Lexicon. London: Williams and Norgate, 1863\u201393.\n\nLeslau, W. Comparative Dictionary of Ge\u02bfez (Classical Ethiopic). Wiesbaden: Harrassowitz, \n1987.\n\nLindstedt, I. \u201cMuh\u0101jir\u016bn.\u201d In Encyclopaedia of Islam, 3rd ed., no. 2019\u20136.\n\n\u2013\u2013\u2013. \u201cWho Is In, Who Is Out? 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Leipzig: Dieterich, 1909\u201338.", "start_char_idx": 57550, "end_char_idx": 59985, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "89c44314-4994-4a69-b6c1-8ad46aeaa84f": {"__data__": {"id_": "89c44314-4994-4a69-b6c1-8ad46aeaa84f", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9ae87310-8c14-46e3-b431-9c76e1330865", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5fa224838ce60a77dd2a2646e3e495cdfc1de6bbee1954014eee7f13c79f8006", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "14e03ce3-6442-4e2a-90fc-b76240c40fe0", "node_type": "1", "metadata": {}, "hash": "d795a9b08a8288832f03fd4800e7d59f63776cdc692ef9aeb64141ff155e0a00", "class_name": "RelatedNodeInfo"}}, "text": "94  \u2022  Ilkka lIndstedt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nOry, S. \u201cLes graffiti umayyades de \u02bfAyn al-\u01e6arr.\u201d Bulletin du Mus\u00e9e de Beyrouth 20 (1967): \n97\u2013148.\n\nPenn, M. 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Oxford: Oxford University \nPress 2014.\n\nSmith, J. A Historical and Semantic Study of the Term \u201cIsl\u0101m\u201d as Seen in a Sequence of Qur\u02be\u0101n \nCommentaries. Missoula, MT: Scholars Press, 1975.\n\nal-\u1e6cabar\u012b. J\u0101mi\u02bf al-bay\u0101n. Edited by A. al-Turk\u012b. 26 vols. Cairo: D\u0101r Hajar, 2001.\n\nTajfel, H. Human Groups and Social Categories: Studies in Social Psychology. Cambridge: \nCambridge University Press, 1981.", "start_char_idx": 59989, "end_char_idx": 62209, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "14e03ce3-6442-4e2a-90fc-b76240c40fe0": {"__data__": {"id_": "14e03ce3-6442-4e2a-90fc-b76240c40fe0", "embedding": null, "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-10320", "node_type": "4", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "5dfeec8a2ebe8d02a11085db22384e6e759ff936e0d92bc4d2a9ac3435eb36f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "89c44314-4994-4a69-b6c1-8ad46aeaa84f", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "617bfcee629500e12f22099cfbf5b2a569c0be83e2ecb117f124f6f0f9eecdf6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a0f2d56c-7fce-401e-b8e3-329704e5ac4f", "node_type": "1", "metadata": {}, "hash": "a37d1814f09a5794cf3c376aa6a13f12d60ad71bb1282a7148563faeb59ee9fb", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean  \u2022  95\n\nTannous, J. The Making of the Medieval Middle East: Religion, Society, and Simple Believers. \nPrinceton, NJ: Princeton University Press, 2019.\n\nal-\u02bfUshsh, M. \u201cKitab\u0101t \u02bf arabiyya ghayr mansh\u016bra f\u012b Jabal Usays.\u201d Al-Abhath 17 (1964): 227\u2013316.\n\nVignoles, V. L. \u201cIdentity Motives.\u201d In Handbook of Identity Theory and Research, edited by S. \nJ. Schwartz, K. Luyckx, and V. L. Vignoles, 403\u201332. New York: Springer, 2011.\n\nWatt, W. M. Companion to the Qur\u02be\u0101n. London: George Allen and Unwin, 1967.\n\nWhelan, E. \u201cForgotten Witness: Evidence for the Early Codification of the Qur\u02bean.\u201d Journal of \nthe American Oriental Society 118 (1998): 1\u201314.\n\nWright, W. A Grammar of the Arabic Language. 2 vols. Cambridge: Cambridge University \nPress, 1896\u201398.\n\nZellentin, H. \u201cJudeo-Christian Legal Culture and the Qur\u02bean: The Case of Ritual Slaughter and \nthe Consumption of Animal Blood.\u201d In Jewish-Christianity and the Origins of Islam, \nedited by F. del R\u00edo S\u00e1nchez, 117\u201359. Turnhout: Brepols, 2018.\n\n\u2013\u2013\u2013. Law beyond Israel: From the Bible to the Qur\u02bean. Oxford: Oxford University Press, 2022.\n\n\u2013\u2013\u2013. The Qur\u02be\u0101n\u2019s Legal Culture: The Didascalia Apostolorum as a Point of Departure. T\u00fcbingen: \nMohr Siebeck, 2013.", "start_char_idx": 62213, "end_char_idx": 63491, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a0f2d56c-7fce-401e-b8e3-329704e5ac4f": {"__data__": {"id_": "a0f2d56c-7fce-401e-b8e3-329704e5ac4f", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "14e03ce3-6442-4e2a-90fc-b76240c40fe0", "node_type": "1", "metadata": {"identifier": "alusur-10320", "author": "Lindstedt, Ilkka", "title": "Reconsidering Isl\u0101m and D\u012bn in the Medinan Qur\u02bean", "date": "2023-03-21", "file": "alusur-10320.pdf"}, "hash": "0336d1b118cf803bbb802f5014583f06ae9c70351c970644d6bd13c9f4eb8182", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8473c225-768f-4b2d-b4d0-a7b5c53efe0f", "node_type": "1", "metadata": {}, "hash": "deac2d06ef3a5b1f37fa20a219667097bea1fa45e1cb4c2c59767589f7d11a52", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 1-39\n\nThe Early Islamic Empire and Its Economy in Comparative Perspective\n\nIn recent decades many historians have taken to viewing the empires of the past from \ncomparative perspectives, and in doing this they have devoted considerable attention \nto the economic sphere.1 Much of this work has come from historians of the Roman \n\n* This article began at the conference \u201cComparative Economies of the First Millennium,\u201d presented by the \nFirst Millennium Network at the Catholic University of America, Washington, DC, on February 11, 2016. I wish \nto thank all the participants, especially Chris Wickham and the conveners, Antoine Borrut and Jennifer Davis. \nI also wish to thank Ray Van Dam and the participants in the seminar on premodern empires at the University \nof Michigan in fall 2015. Many thanks are also due to the three anonymous reviewers for this journal, who \ngave a wide range of comments, all of them \u201craising the bar\u201d considerably. I have not been able to integrate \nall their criticisms and suggestions, but I have thought about them and am keeping them in mind for future \nwork.\n\n1.  Recent contributions to this literature include J. Burbank and F. Cooper, Empires in World History: Power \nand the Politics of Difference (Princeton, NJ: Princeton University Press, 2010); C. A. Bayly and P. F. Bang, \n\u201cIntroduction: Comparing Pre-Modern Empires,\u201d Medieval History Journal 6 (2003): 169\u201387; P. F. Bang and \n\nIn Search of the Early Islamic Economy*\n\nMichael Bonner\nUniversity of Michigan\n\n \n\nEditors\u2019 Note\nMichael Bonner passed suddenly and tragically on May 25 of this year while at work on a late draft of the present \narticle. We are grateful to his spouse, Dr. Daniela Gobetti, for granting us permission to publish it in its current \nform. We opted to do so, not simply because it was well along in the production process, but more to the point, \non the strength of its content. It is our understanding that Michael had intended to produce a full, book-length \nstudy on the basis of these same ideas and arguments. The present article, if somewhat programmatic, builds \non Michael\u2019s recent scholarship on the \u201ceconomy of poverty\u201d and Arabian trade, among other topics. His stated \ngoal was to raise new and pressing questions on a much-neglected topic and, in doing so, situate his discussion \nin the context of the most recent developments in imperial economic history\u2014in this case as they relate to the \nearly Islamic realm. It is our conviction that here, as in all of his previous published work, Michael advances the \nstudy of early and medieval Islamic history forward many paces.\n\n\n\n2  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nempire,2 not surprisingly since these were among its pioneers. But nowadays historians also \nbring comparative perspectives to the empires of medieval China, the early modern Muslim \nempires of the Ottomans and the Mughals, and many others.3 In all this activity, however, \nthe early Islamic empire or \u201cclassical\u201d caliphate has had a low profile,4 even though it seems \nan excellent candidate for comparison on many fronts. \n\nLikewise, the modern historiography of the early Islamic world itself has not often \nfeatured comparative approaches\u2014at least from the perspective of empire\u2014in the half-\ncentury since Marshall Hodgson\u2019s Venture of Islam.5 Some interesting exceptions have come \nfrom scholars who are not, in the first instance, historians of Islam.6 Important comparative \nwork has been done in environmental and ecological history and related areas.7 But in \nthe end it seems that many historians prefer not to describe the early Islamic polity as an \nempire at all.", "start_char_idx": 47, "end_char_idx": 3715, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8473c225-768f-4b2d-b4d0-a7b5c53efe0f": {"__data__": {"id_": "8473c225-768f-4b2d-b4d0-a7b5c53efe0f", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a0f2d56c-7fce-401e-b8e3-329704e5ac4f", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "a9ec178aa8ec59b572fc22d20ad8b05a6accbed33b6d3c4c0349dbbd6899aff8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c625c7e1-323a-4705-892f-94c9e9e68f7d", "node_type": "1", "metadata": {}, "hash": "422c51948bff1049cccde7625e2c630a6b60235f22b2b76bd93ef46de98ee0d7", "class_name": "RelatedNodeInfo"}}, "text": "Behind this reluctance lies a tendency to view the early Islamic polity as sui \n\nC. A. Bayly, eds., Tributary Empires in Global History (Houndmills: Palgrave Macmillan, 2011); P. F. Bang and \nD. Ko\u0142odziejczyk, eds., Universal Empire: A Comparative Approach to Imperial Culture and Representation in \nEurasian History (Cambridge: Cambridge University Press, 2012); A. J. S. Spawforth, ed., The Court and Court \nSociety in Ancient Monarchies (Cambridge: Cambridge University Press, 2007); J. Duindam, T. Artan, and M. \nKunt, eds., Royal Courts in Dynastic States and Empires: A Global Perspective (Leiden: Brill, 2011); J. Duindam \nand S. Dabringhaus, eds., The Dynastic Centre and the Provinces: Agents and Interactions (Leiden: Brill, 2014); \nA. Monson and W. Scheidel, eds., Fiscal Regimes and the Political Economy of Premodern States (Cambridge: \nCambridge University Press, 2015).\n\n2.  More recently, such work includes P. F. Bang, \u201cRome and the Comparative Study of Tributary Empires,\u201d \nMedieval History Journal 6 (2003): 189\u2013216; idem, \u201cTrade and Empire\u2014In Search of Organizing Concepts for the \nRoman Economy,\u201d Past and Present 195 (2007): 3\u201354; W. M. Jongman, \u201cRome: The Political Economy of a World-\nEmpire,\u201d Medieval History Journal 6 (2003): 303\u201326.\n\n3.  E.g., L. de Ligt, \u201cTaxes, Trade, and the Circulation of Coin: The Roman Empire, Mughal India and T\u2019ang China \nCompared,\u201d Medieval History Journal 6 (2003): 231\u201348; D. Ko\u0142odziejczyk, \u201cKhan, Caliph, Tsar and Imperator: The \nMultiple Identities of the Ottoman Sultan,\u201d in Bang and Ko\u0142odziejczyk, Universal Empire, 175\u201393. \n\n4.  Exceptions include H. Kennedy, \u201cThe Islamic Near East in Islamic Late Antiquity,\u201d in Monson and Scheidel, \nFiscal Regimes and the Political Economy, 390\u2013403.\n\n5.  M. Hodgson, The Venture of Islam: Conscience and History in a World Civilization (Chicago: University of \nChicago Press, 1974, but written earlier); idem, Rethinking World History: Essays on Europe, Islam and World \nHistory (Cambridge: Cambridge University Press, 1993). \n\n6.  For instance, C. W. Wickham, \u201cTributary Empires: Late Rome and the Arab Caliphate,\u201d in Bang and Bayly, \nTributary Empires, 205\u201313. \n\n7.  R. Bulliet, Cotton, Climate and Camels in Early Islamic Iran (New York: Columbia University Press, \n2010). See also A. M. Watson, Agricultural Innovation in the Early Islamic World: The Diffusion of Crops and \nFarming Techniques, 700\u20131100 (Cambridge: Cambridge University Press, 1983), and critiques of it, including \nM. Decker, \u201cPlants and Progress: Rethinking the Islamic Agricultural Revolution,\u201d Journal of World History \n20 (2009): 187\u2013206; and L. I. Conrad, \u201c\u1e6c\u0101\u02bf\u016bn and Wab\u0101\u02be: Conceptions of Plague and Pestilence in Early Islam,\u201d \nJournal of the Economic and Social History of the Orient 25 (1982): 268\u2013307. Environmental and ecological \nissues figure in M. McCormick, Origins of the European Economy: Communications and Commerce, AD 300\u2013900 \n(Cambridge: Cambridge University Press, 2001), and C. Wickham, Framing the Early Middle Ages: Europe and the \nMediterranean, 400\u2013800 (Oxford: Oxford University Press, 2006). See also A. W. Crosby, Ecological Imperialism: \nThe Biological Expansion of Europe, 900\u20131900 (Cambridge: Cambridge University Press, 2004), and W. Beinart \nand L. Hughes, Environment and Empire, Oxford History of the British Empire Companion Series (Oxford: Oxford \nUniversity Press, 2007).", "start_char_idx": 3716, "end_char_idx": 7097, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c625c7e1-323a-4705-892f-94c9e9e68f7d": {"__data__": {"id_": "c625c7e1-323a-4705-892f-94c9e9e68f7d", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8473c225-768f-4b2d-b4d0-a7b5c53efe0f", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "a406c725567a32832b33aeb611eb500276c79019cccb47092be970e75737b0b8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2660563b-49d0-458e-8db4-2c466bd504b6", "node_type": "1", "metadata": {}, "hash": "4022878c51fdf329d929e61b0e1aff3b02ef877cad5b6319203d3be79965fc9a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  3\n\ngeneris and thus beyond comparison. Indeed, it is often proposed or assumed that Islam\u2019s \nfounding structures and principles were unique to it and marked it off from other empires \nand polities. In this way a kind of \u201cIslamic exceptionalism\u201d8 has planted itself in scholarly \ndiscourse and public opinion. \n\nOne reason for this exceptionalism involves present-day concerns about \u201cuniversal \ncaliphate,\u201d \u201cpolitical Islam,\u201d and other notions beyond this article\u2019s scope. Another is the \nwell-known problem of the literary sources for the first two centuries of Islam. We have \nmaterial evidence for this era, including coins, inscriptions, and documents written on \npapyrus and other materials. But when we try to set this evidence within a narrative frame\u2014\nwhether for economic or any other kind of history\u2014we have no choice but to rely on the \ngreat corpus of writings in Arabic that have come down through a process of combined oral \nand literary transmission and that deal with this formative era. And here, as we all know, \ndebates have raged for generations over the reliability, authenticity, and interpretation \nof these sources. These debates, while necessary and useful, have had the side effect of \nmarginalizing certain historical questions and approaches, including comparisons of the \ncaliphate with other polities and empires.\n\nIn what follows I hope to extend these debates over the literary sources to the economy \nof the early Islamic world. I also propose to discuss some of the ways in which we think \nabout that economy; problems that this area of research has encountered; and possible new \npaths involving, among other things, comparison with other imperial structures. However, \nI can only discuss a limited number of issues. This essay will serve as the basis for a larger \nproject, which will include fuller treatments of \u201ceconomy,\u201d \u201cempire,\u201d the relation between \nthese two, and many other questions. \n\nAt the same time, I have the sense that I am dealing here with some fundamental \nmatters. I agree with those practitioners of economic history (and other kinds of history) \nwho insist that work of this kind needs to be based squarely on reliable data, typically (or \nto the extent possible) of a concrete, empirically verifiable nature. I also agree that we now \nhave considerable amounts of such data for the early Islamic world, thanks to archaeology, \npapyrology, numismatics, and related fields. I still think, however, that we cannot bypass \nthe problems of the early literary sources, many (though not all) of them in the Arabic \nlanguage, to which I have already alluded. This is not only because these may, at times, \nprovide unreliable information on revenues from taxation, agricultural and industrial \nproduction, trade routes, and so forth. It is also and above all because we need to have a \ngoverning narrative or, perhaps more realistically, a set of narratives within which to place \nour data. To take an often-cited example, we now know a great deal about the economy, \ngovernment, and administration (especially at the local level) in Umayyad Egypt, thanks \nto the work of papyrologists and others. However, for a number of reasons it is difficult \nfor us to integrate this knowledge into the larger history of the Umayyad Caliphate. Here, \nto an unusually large extent, local knowledge has a firmer foundation than nonlocal and \n \n\n8.  See C. Robinson, \u201cReconstructing Early Islam: Truth and Consequences,\u201d in Method and Theory in the \nStudy of Islamic Origins, ed. H Berg, 101\u201334 (Leiden: Brill, 2004).", "start_char_idx": 7102, "end_char_idx": 10727, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2660563b-49d0-458e-8db4-2c466bd504b6": {"__data__": {"id_": "2660563b-49d0-458e-8db4-2c466bd504b6", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c625c7e1-323a-4705-892f-94c9e9e68f7d", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "d3d4dead34ed2e8aa22facef4d2029970414c2cf91869760247cc9a0ce6d02f3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a1d2ebae-0e2b-481c-b0c8-09bab1ab9a6b", "node_type": "1", "metadata": {}, "hash": "32c93e76390314942b48a54b92b3336f7e9c0c6b884ef5c198a58f67c9dfd833", "class_name": "RelatedNodeInfo"}}, "text": "4  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n\u201cimperial-level\u201d knowledge, which necessarily requires narratives that are both broad  \nand detailed. \n\nIt is true that we already have historical narratives regarding the rise of Islam. However, \nsome recent historiographical work has had the effect not so much of undermining those \nnarratives as of demonstrating how varied, subtle, and at times conflictual they can be. \nMeanwhile, this historiographical work has concentrated on political, religious, and \njuridical aspects of the early Islamic world, and only rarely on economic aspects. I believe \nthat it is necessary to bridge this gap, so as to bring the economic domain more fully into \nour discussions of the early Islamic empire or caliphate, and at the same time to give a fuller \naccounting of economic history itself. \n\nMarkets in the Early Islamic Economy\n\nSome, though not all modern observers would probably agree that the first few centuries \nof the Islamic era in the Near East and North Africa witnessed the unfolding of two \nrelated but distinct processes. The first of these had to do with markets in the sense of \nconcrete, individual loci of exchange. This process involved a net increase in the degree of \nintegration,9 connection, and specialized articulation among individual markets throughout \nthe region. The second process featured the market in the abstract, generalized, and \nmodern sense so familiar to us now. It consisted of the emergence of an economy which, at \nleast to some extent, functioned in harmony with some of the principles of modern liberal \n(or \u201cneoclassical\u201d) economics. In other words, when compared with its predecessors and \ncontemporaries, the early Islamic economy had a greater share of the characteristics that \nwe associate with the \u201cfree market.\u201d But can we prove that these two processes actually \ntook place? And if they did, how can we explain and contextualize them? \n\nOne obstacle in the way of answering these questions lurks in the already-mentioned \nproblems with the literary source materials for early Islam. In this essay I wish to discuss \nseveral approaches that can allow us to put at least some of these literary sources to \nproductive (if somewhat unconventional) use. One of these involves the occurrence\u2014\ngenerally though not universally admitted nowadays\u2014of an economic boom in the early \ncaliphate, beginning around the middle of the second/eighth century and lasting into \nthe fourth/tenth century in some areas and beyond that in others. Another has to do \nwith the spread of the Arabic and Persian languages throughout the caliphate and their \npenetration, over roughly two centuries, into both city and countryside at all levels of \nsociety. I will maintain that this phenomenon, which has still not been adequately explained \non sociolinguistic grounds, can be related to the history of markets and provides proof of \ntheir increasing integration though not, of course, of their free-market character. Beyond \nthis we have, beginning in the later third/ninth century, the rich literature that we call \n\u201cgeographical,\u201d in which markets and the economy (in some sense) have central roles. We \nalso have other writings, mainly in Arabic, that deal with \u201ceconomic\u201d matters: not under \nthat rubric, which at that time did not exist, but still relevant to these questions. Some of \n\n9.  On this concept, see P. F. Bang, The Roman Bazaar: A Comparative Study of Trade and Markets in a \nTributary Empire (Cambridge: Cambridge University Press, 2008), 12, 29, 114\u201315.", "start_char_idx": 10732, "end_char_idx": 14278, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a1d2ebae-0e2b-481c-b0c8-09bab1ab9a6b": {"__data__": {"id_": "a1d2ebae-0e2b-481c-b0c8-09bab1ab9a6b", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2660563b-49d0-458e-8db4-2c466bd504b6", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "d17b474f4ed081e477e358f6841498ff8357c8fe3db850416a1abdd91292b0ad", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "37898a79-a737-441c-ad12-640124490ac6", "node_type": "1", "metadata": {}, "hash": "a1829a6ed83102df50eb2f36832c34263c142f556dd6a2042aed16eede5aa725", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  5\n\nthese writings belong to the broad category of juridical texts, others to that of humanistic \nbelles-lettres (adab), and others to other categories.\n\nModern discussions often identify Islam itself as the main factor in these processes and \nevents, indeed as the very phenomenon under investigation. And it is certainly true that \nmany norms and practices that we identify as Islamic have direct bearing on this discussion. \nI wish to argue, however, that it was internal developments within the polity and the order \nof society that we identify as \u201cIslamic\u201d that resulted in the phenomena in question, including \nthe two processes involving markets already mentioned. These developments involved \nreligious and ethical precepts familiar to us from the Qur\u02be\u0101n, the Prophetic tradition \n(Sunna), biographies of the Prophet and other major figures, and so forth. However, they \nalso involved other things. And while it is true that Islamic law, especially commercial \nlaw, had a major role, it is also true that a considerable period of time had to elapse before \nIslamic law extended its hegemony over marketplaces throughout the region\u2014a period of \ntime which corresponds to the formative era of the Islamic economy. \n\nAccordingly, I will propose that certain elements of the nascent Islamic order, in addition \nto or even apart from the religious and juridical ones, played determining roles in the \nformation of what we may call the \u201cIslamic marketplace.\u201d One of these was the imperial \nproject of the early caliphate, which included, in addition to a religiously based ideology, \nan administrative bureaucracy operating within a patrimonial order centered upon the \ncaliphs, their families, and their followers. Another was the role of the caliphs themselves, \ntogether with their patrimonial households, in the workings of the marketplace and the \neconomy. I will argue that the market-friendly character of Islamic law and commercial \npractice had its origins, paradoxically, in an imperial-patrimonial system which, we might \nthink, ought rather to have been its adversary and nemesis. \n\nBoom or Bust\n\nThe study of the medieval Islamic economy lost momentum in the late 1970s, and while \nit has revived and flourished since then,10 it has a more scattered character than it did \nbefore, in the sense that most of this work is now done on particular localities and regions, \nin accordance with a variety of methods and problematics. This is for excellent reasons: \nresearchers have sought concrete data, and they have been successful in this endeavor. \nHowever, one characteristic that many of these studies have had in common since before \nthe 1970s is a tendency to view the early Islamic economy in terms of either boom or bust.\n\nThe proponents of the \u201cboom\u201d view have painted an attractive picture that begins \ntoward the middle of the second/eighth century. Here we have a huge landmass with a \ncorrespondingly broad surface of navigable sea, incorporated within a single entity which \n\n10.  An excellent, indispensable starting point is M. Shatzmiller, \u201cEconomic Performance and Economic \nGrowth in the Early Islamic World,\u201d Journal of the Economic and Social History of the Orient 54 (2011): \n132\u201384. See also A. Walmsley, \u201cProduction Exchange and Regional Trade in the Islamic East Mediterranean: \nOld Structures, New Systems?,\u201d in The Long Eighth Century: Production, Distribution and Demand, ed. I. L. \nHansen and C. Wickham, 265\u2013343 (Leiden: Brill, 2000); idem, Early Islamic Syria: An Archaeological Assessment \n(London: Bloomsbury, 2007); M. Morony, \u201cEconomic Boundaries? Late Antiquity and Early Islam,\u201d Journal of the \nEconomic and Social History of the Orient 47 (2004): 166\u201394; J. Haldon, ed., Money, Power and Politics in Early", "start_char_idx": 14283, "end_char_idx": 18107, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "37898a79-a737-441c-ad12-640124490ac6": {"__data__": {"id_": "37898a79-a737-441c-ad12-640124490ac6", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a1d2ebae-0e2b-481c-b0c8-09bab1ab9a6b", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "29dda233643706e7891e71ff7b71bb041f53c9e76ede43b89d2af0969eccb794", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3ab40b05-70b7-452c-b413-2abc835e5960", "node_type": "1", "metadata": {}, "hash": "228bc25fb2c554cb92d61d3ad0a607efb7562d7b9a88e0af5bbabd49e3eafaad", "class_name": "RelatedNodeInfo"}}, "text": "6  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nin its extent surpasses any other political system yet seen on the planet. The caliphate\u2019s \ninhabitants enjoy peace and relative ease of movement within its borders. Almost anywhere \nthey go, they can make themselves understood in either Arabic or Persian. They participate \nin monetized fiscal and commercial systems. All these things encourage the inhabitants of \nthe caliphate to travel for purposes of trade. And while there is nothing new about such \njourneys, they happen now on an unprecedented scale. A wide range of goods, from luxury \nproducts to everyday commodities, moves over both long and short routes. The consumers \nconstitute a wider swath of society\u2014including and beyond the elites\u2014than the world has \nseen before. Customers also appear beyond the borders of the Islamic world. To satisfy this \ntruly global demand, old centers of production flourish and new ones emerge. Meanwhile, \nthe profession of merchant enjoys more respectability than previously, while the overall \nnumber of merchants increases, as does also, we may imagine (but never know for sure), \ntheir slice of the overall economic pie. \n\nOne of the best-known expressions of this view appeared a half-century ago in Maurice \nLombard\u2019s L\u2019Islam dans sa premi\u00e8re grandeur.11 This work provided, in broad strokes, an \nupbeat portrait of the early caliphate, with emphasis on its commercial networks. Rather \nthan describe a world where trade routes plod from city to city and region to region, where \ncontacts take place among distinct political, social, and religious groups, and where time \nis allocated into discrete historical periods, Lombard drew\u2014quite literally\u2014a series of \nconnecting circles and spirals, taking form within overlapping and quickly changing units \nof time, among people whose linguistic, religious, commercial, and political affiliations \nchange rapidly, slowly, or barely at all.12 Lombard wanted to convince his readers that \nsomething new was going on here, with profound consequences for the entire Old World. \nAlthough some of the initial reception of this book was harshly negative,13 since then many \nhistorians have agreed with much of it. \n\nOther scholars, however, dissent from this view. They may concede that the early \u02bf Abb\u0101sid \nera experienced growth, but they consider this growth epiphenomenal and outweighed \nby subsequent long-term decline. These writers, who include professional economists, \npoint to the prohibition in Islamic law of lending on interest as a source of inefficiency. \nThey also point to the prevalence in the Islamic world of short-lived partnerships instead \nof more durable firms, and they ascribe this supposed defect to the lack of a concept of \ncorporation in classical Islamic law.14 Going a step further, the advocates of the \u201cbust\u201d \n\nIslamic Syria (Farnham: Ashgate, 2010); A. Schubert and P. Sijpesteijn, eds., Documents and the History of the \nEarly Islamic World (Leiden: Brill, 2014). \n\n11.  Paris: Flammarion, 1971, repr. 2014 with a preface by Hichem Dja\u00eft; The text was assembled posthumously \nfrom Lombard\u2019s notes. English translation by J. Spencer, The Golden Age of Islam (Amsterdam: North-Holland, \n1975).\n\n12. This helps explain why, according to Dja\u00eft\u2019s preface to the recent reissue (p. 13), Fernand Braudel said \nthat Lombard was \u201cle plus dou\u00e9, le plus brillant historien de notre g\u00e9n\u00e9ration, le seul qui f\u00fbt incontestablement \nde la classe d\u2019un Marc Bloch.\u201d \n\n13. C. Cahen in Revue Historique 502 (1972): 471\u201373. \n14. T. Kuran, \u201cWhy the Middle East is Economically Underdeveloped: Historical Mechanisms of Institutional \n\nStagnation,\u201d Journal of Economic Perspectives 18, no. 3 (2004): 71\u201390; idem, \u201cThe Absence of the Corporation", "start_char_idx": 18112, "end_char_idx": 21861, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3ab40b05-70b7-452c-b413-2abc835e5960": {"__data__": {"id_": "3ab40b05-70b7-452c-b413-2abc835e5960", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "37898a79-a737-441c-ad12-640124490ac6", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "e6d6fb09a710ac0f83fbef34cf4ef8da9e479a2b42690356c35cc8aeee5c46b9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f5b421dc-956c-48b0-a35f-11c6b1c72112", "node_type": "1", "metadata": {}, "hash": "0a2e03a95c588f3686f1c1954fe127146a660c81cf4d7da9bda7a56f3e895284", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  7\n\nnarrative tend to identify Islamic institutions as the root of these ills. For instance, they \nview awq\u0101f (sing. waqf), pious endowments, not in the positive way that Marshall Hodgson \nonce did,15 but as a cause of a long-term decrease in the revenue accruing to the state and \nin the capital available to private enterprise. This approach, which has been described as \n\u201cinstitutionalist,\u201d will come up again later in this article. \n\nOther disciplines, including papyrology and archaeology, tend to focus more on local data \nand circumstances than on such \u201cbig picture\u201d arguments, although they also arrive at big \npictures of their own. We can see this in Alan Walmsley\u2019s summary of the situation in Syria \nand, more generally, in other provinces of the early caliphate.16 According to Walmsley, \nthe circumstances of different places need to be reconstructed painstakingly from the \nground up, all the more so because the Islamic world began with lots of diversity among its \nregions and provinces. In Syria the arrival of Islamic rule did not leave much of a mark on \nlocal archaeological records, at least at first. Trade and infrastructure continued as before, \napparently unscathed. Local production and consumption went on in this way throughout \nthe seventh century. Currency remained readily available. Toward the end of the seventh \ncentury came a spike in production and arguably in overall wealth. Large-scale change \ndid not arrive, however, until the late eighth century. For example, at that point high-\nquality ceramics in Syria moved away from local traditions toward styles and techniques \noriginating in other places such as Iraq and Khurasan. This process involved both importing \nnew wares from those places and imitating them in local production. Now we finally arrive \nin a world that we can recognize, technologically, stylistically, and culturally, as Islamic.\n\nWalmsley notes that the concerns of archaeologists differ from those of historians \nwho work mainly with the Arabic literary tradition. He also notes that both kinds of work \nare necessary and may ultimately come together through an integration of \u201cbottom-up\u201d \nand \u201ctop-down\u201d approaches. This point is crucial, although the integration of the two \napproaches may, in the end, prove rather difficult. It may also be the case that with regard \nto the economy of the early Islamic world, archaeological research is more advanced \nnowadays than is historical or, perhaps more precisely, historiographical research. If this \narticle has more to say about the historical/historiographical side of things than it does \nabout the archaeological (and papyrological and numismatic), it is because of my own \npredilections and experience, of course, but also because that historical/historiographical \nside needs more attention right now. \n\nMeanwhile, we may add that even while much recent archaeological work tends to \nemphasize continuity  from late antiquity to early Islam, it also points ultimately to historical \nchange, if not rupture. For the changes visible in the archaeological record beginning \n \n\nin Islamic Law: Origins and Persistence,\u201d American Journal of Comparative Law 53 (2005): 785\u2013835 [798\u201399]; M. \nCo\u015fgel, \u201cStagnation and Change in Islamic History,\u201d University of Connecticut Working Paper 2007-47 (Sept. \n2007), http://digitalcommons.uconn.edu/cgi/viewcontent.cgi?article=1195&context=econ_wpapers. \n\n15. See also A. Greif, Institutions and the Path to the Modern Economy: Lessons from Medieval Trade \n(Cambridge: Cambridge University Press, 2006), and below, n. 38. Hodgson, Venture of Islam, 2:124. \n\n16. Walmsley, Early Islamic Syria. See also G. Avni, The Byzantine-Islamic Transition in Palestine: An \nArchaeological Approach (Oxford: Oxford University Press, 2014).", "start_char_idx": 21866, "end_char_idx": 25713, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f5b421dc-956c-48b0-a35f-11c6b1c72112": {"__data__": {"id_": "f5b421dc-956c-48b0-a35f-11c6b1c72112", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3ab40b05-70b7-452c-b413-2abc835e5960", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f485b3e34171f057bc7241d7a66faea09f636c8302782a5149918c50a0992d34", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6186f7be-5767-4db1-93d3-3ac2bfbe77d3", "node_type": "1", "metadata": {}, "hash": "bee128cb6a2d2c16832b7ec00c423710e8bd3d6df59ad58a0fe5ab359ea96da4", "class_name": "RelatedNodeInfo"}}, "text": "8  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\naround the turn of the third/ninth century are not merely stylistic; they are centrally \nimportant for political, economic, and religious history as well.\n\nOther modern advocates of the historicity of an early Islamic economic boom privilege \nsuch terms as \u201cmarket\u201d and \u201cfree market.\u201d In this view, Mu\u1e25ammad was not only a \nmerchant, as everyone knows,17 but something like the CEO of a state-sponsored enterprise \nrun according to sound business principles. In this way the early Muslim community \nachieved a balanced market economy.18 In tandem with this argument comes the statement \nor supposition that Islam has always been compatible with modernity and that it acted in its \nearly period as a harbinger of modern capitalism by instituting market-friendly principles \nlong before these appeared in Christian Europe. This way of thinking goes back at least to the \nmid-twentieth century, when some Western scholars argued for parallels and connections \nbetween the commercial expansion of early Islam and the rise of modern capitalism in early \nmodern Europe.19 It has also been a concern for modern Muslim reformers.20 \n\nEmpires and Their Economies\n\nOne comparative discussion that has gone missing in modern work on the early caliphate \nregards the fundamental nature of imperial economies as a whole. For other imperial \ncontexts, this discussion goes back at least to the 1970s and to work by the Greco-Roman \nhistorian M. I. Finley,21 as well as to earlier writers including the sociologist Max Weber. \nFor a long time it involved a debate between \u201cmodernists\u201d and \u201cprimitivists\u201d: can we apply \nmodern economic analysis to ancient economies, as we do to modern ones? As Finley and \nothers moved beyond this narrow binary, they referred not only to Weber but also to the \nanthropologists Marcel Mauss and Bronis\u0142aw Malinowski and the economist Karl Polanyi. \n\nPolanyi, as is well known, rejected the (to us) familiar notion that the market, in the \nsense in which neoclassical or liberal economists use the term, constitutes a natural or \ndefault mode of human behavior and organization.22 Instead he thought of the market as \n\u201cinstituted,\u201d that is, as the product of forces external to itself. Another, related principle was \nthat of the \u201cembedded\u201d economy, namely, the idea that the economic realm is inextricably \nconnected to elements deriving from culture, politics, religion, and so forth. Also of interest \n\n17. Even though we have this information mainly on the authority of Ibn Is\u1e25\u0101q; much other early Arabic \nliterature ignores or contradicts it.\n\n18. B. Koehler, Early Islam and the Birth of Capitalism (London: Lexington, 2014); a more balanced and \ndetailed treatment in G. Heck, Charlemagne, Muhammad, and the Arab Roots of Capitalism (Berlin: De Gruyter, \n2006). \n\n19. S. D. Goitein, \u201cThe Rise of the Middle-Eastern Bourgeoisie in Early Islamic Times,\u201d in Studies in Islam and \nIslamic Institutions (Leiden: Brill, 1968), 217\u201341; cf. M. Bonner, \u201cThe Kit\u0101b al-Kasb Attributed to al-Shayb\u0101n\u012b: \nPoverty, Surplus, and the Circulation of Wealth,\u201d Journal of the American Oriental Society 121 (2001): 410\u201327. \n\n20. C. Tripp, Islam and the Moral Economy: The Challenge of Capitalism (Cambridge: Cambridge University \nPress, 2006). \n\n21. Especially Finley\u2019s The Ancient Economy (Berkeley: University of California Press, 1973, 1985).\n22. Most famously in Polanyi, The Great Transformation (Boston: Beacon, 2001). Much of Polanyi\u2019s work \n\nrelevant for this discussion is collected in Trade and Markets in the Early Empires (Chicago: University of \nChicago Press, 1957).", "start_char_idx": 25718, "end_char_idx": 29352, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6186f7be-5767-4db1-93d3-3ac2bfbe77d3": {"__data__": {"id_": "6186f7be-5767-4db1-93d3-3ac2bfbe77d3", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f5b421dc-956c-48b0-a35f-11c6b1c72112", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "9ba0f295074232bfc48c4a576f3ec2db127fd86399dad84140ad9614c7e67dbb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "17b60627-5834-4cd2-9e84-d3b3fcc77970", "node_type": "1", "metadata": {}, "hash": "f4c789912d971062a2a15e04a23c17cef36e693b40456fc181540c969132646d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  9\n\nis the identification, by Polanyi and others, of three principal modes of exchange. The first, \nredistribution, consists of extracting resources more or less forcibly from certain groups \nand redistributing them among others, a core activity of all premodern empires and indeed \nof all states. The second mode is reciprocity, whereby resources are transferred with the \nexpectation that something else will be transferred in return at some unspecified, later \ntime. Here the participants already know one another, and the transfer of objects is part \nand parcel of their relationship. The third mode consists of market exchange, in which \ngoods or services are provided without either party (necessarily) being acquainted with the \nother. The process takes place, at least ideally, without constraint and without creating any \nobligations beyond the object of the transaction itself. \n\nHere I do not mean to propose a Polanyian model for the early Islamic economy. Not \nonly economists, but many specialists in the history of ancient empires, Assyriologists in \nparticular, 23 have rejected Polanyi\u2019s ventures into these areas. Nonetheless, we may wish \nto consider applying certain elements of his approach to our study of the economy of the \nearly Islamic world, especially because discussion of that economy has become so heavily \nweighted toward modern notions of market, wealth-seeking rational actors, and so forth. \nIn other words, a partial and provisional \u201cre-embedding\u201d of the early Islamic economy may \nbe in order, to help us see these phenomena in the context not only of the commercial and \nfiscal, but also of the political and religious domains. \n\nIn his masterful The Ancient Economy, which first appeared in 1973, Finley built on \nPolanyi\u2019s work, even though he barely mentioned it there.24 Earlier treatments of this subject-\nmatter, especially that of M. I. Rostovsteff,25 had portrayed the Roman economy as a unified \nspace where elites engaged in large-scale, rationally planned investment, development, \nand management in agriculture, industry, and commerce. Controversy around this view \nhad already gone on for some time, including in the \u201cmodernist-primitivist\u201d debate already \nmentioned. But Finley took things farther. He viewed the Roman economy in terms of its \nstructures, which for him were as much political and cultural as economic. In his analysis, \nFinley focused on the notion of status, following Polanyi and, especially, Weber. Both of \nthese stated that in the nineteenth century, class had replaced status as the most important \nsocial classifier in much of Europe, at the same time as market relationships became \npredominant; however, this had not been the case in earlier times and places, including the \nancient empires. So in Finley\u2019s view, the ancient economy, though quite complex, was not \nreally a market economy. He presented it through a series of status-related pairs: order and \nstatus, masters and slaves, landlords and peasants, town and country, and so forth. \n\nThe subsequent discussion of the Roman economy has been rich and varied. More \nrecently there has been a trend to view it again in market terms; in particular, the economist \nPeter Temin has argued that the Roman economy was constituted by a series of integrated \n\n23. Though see J. Renger, \u201cEconomy of Ancient Mesopotamia: A General Outline,\u201d in The Babylonian World, \ned. G. Leick, 187\u201397 (London: Routledge, 2007). \n\n24. Finley attended Polanyi\u2019s economic history seminar at Columbia University from 1948 to 1953; see Ian \nMorris\u2019s foreword to the second edition of Finley\u2019s Ancient Economy, xi. \n\n25. Rostovsteff, The Social and Economic History of the Roman Empire (Oxford: Oxford University Press, \n1957).", "start_char_idx": 29357, "end_char_idx": 33162, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "17b60627-5834-4cd2-9e84-d3b3fcc77970": {"__data__": {"id_": "17b60627-5834-4cd2-9e84-d3b3fcc77970", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6186f7be-5767-4db1-93d3-3ac2bfbe77d3", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "a1d74f96c31b4b40c37376edec78bd3d70f37fbdbf1762376c2b89f741615822", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3c70eeb3-7e42-4796-bf27-a818515e1d6c", "node_type": "1", "metadata": {}, "hash": "a92ab2d7478edeb01d6e3a33d6b9e24cd737199c54b8bd21c9e34792849b769b", "class_name": "RelatedNodeInfo"}}, "text": "10  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nmarkets operating outside state control, and thus \u201cfree.\u201d26 On the other hand, there has \nbeen a contrasting trend to argue that the Roman empire had a \u201ctied\u201d economy in the \nPolanyian sense, in which the state exerted control over the supply of staple foodstuffs to \nthe capital and regulated and restricted traffic in strategic commodities such as materials \nfor producing armaments, silks, and purple dyes. According to this view, trade in other \ncommodities took place in the shadow of the state, though not under its direct control.\n\nInstitutionalism and New Institutional Economics\n\nWe may recall that in the argument over boom or bust in the early Islamic economy, \nsome proponents of the \u201cbust\u201d perspective have been described as \u201cinstitutionalist,\u201d \nbecause they point to institutional arrangements already present at the origins; or in other \nwords, they posit an original and apparently endlessly durable \u201cconstitution\u201d of Islam. \nMaya Shatzmiller has argued convincingly against these views by opposing the practice of \nrelying on a priori generalizations generated by theoretical models that privilege political \nand economic institutions.27 She instead advocates empirically based research and arrives at \na model of an early Islamic economy undergoing growth and expansion. Along the way she \nprovides estimates of its GDP for the years 700 and 1000 CE. Here the fundamental concept \nis economic performance, centered on growth and expansion. \n\nAt this point, however, we need to say more about the institutionalist approach. In fact, \nhistorians of the Islamic world have argued along these lines for many years, though more \noften with a focus on \u201cprinciples\u201d or \u201cconditions\u201d than on \u201cinstitutions.\u201d For example, \nMaxime Rodinson, in his Islam and Capitalism and elsewhere, began his discussion of \nIslamic economic life with its \u201creligious conditions.\u201d28 Here principles derived from the \nQur\u02be\u0101n, Sunna, and Islamic fiscal and commercial law set the stage in advance, perhaps not \nstrictly so in terms of chronology, but logically and heuristically all the same. Accordingly, \nmany economic characteristics of the Islamic world, throughout its historical existence, \nwould have stemmed from those principles and foundational texts. And even if not all \nthese principles were religious in a strict sense, Islam still imposed habits and outlooks that \nhad (and may still have) a determining role.29 More recently, as we have seen, others have \nargued for the reverse proposition: that Islamic law imposed principles and practices that \nturned out, in the long run, to have negative economic consequences. Either way, principles \nestablished at the foundation, perceptible to us now in Islamic law, shaped and determined \nthe course of events. \n\n26. P. Temin, \u201cA Market Economy in the Early Roman Empire,\u201d Journal of Roman Studies 91 (2001): 169\u201381; \nThe Roman Market Economy (Princeton, NJ: Princeton University Press, 2013). \n\n27. Shatzmiller, \u201cEconomic Performance and Economic Growth,\u201d esp. 142ff.\n28. Rodinson, Islam and Capitalism, trans. B. Pearce (New York: Pantheon, 1974), 39\u201356, 111\u201357; idem, \u201cLes \n\nconditions religieuses de la vie \u00e9conomique,\u201d in Wirtschaftsgeschichte des Vorderen Orients, ed. B. Spuler, \n18\u201330 (Leiden: Brill, 1977).\n\n29. As C. Becker already said in \u201cIslam und Wirtschaft,\u201d Islamstudien I (Leipzig: Quelle und Meyere, 1924), \n54\u201365, esp. 54.", "start_char_idx": 33167, "end_char_idx": 36608, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3c70eeb3-7e42-4796-bf27-a818515e1d6c": {"__data__": {"id_": "3c70eeb3-7e42-4796-bf27-a818515e1d6c", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "17b60627-5834-4cd2-9e84-d3b3fcc77970", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "808ef0498602e65fc40aa3a02571032230d945f4cbbaa4f6905d628db505ef81", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7570b6ba-d004-4baa-b0da-b4249f4e3872", "node_type": "1", "metadata": {}, "hash": "49a8178690689757b26a1d2e28f5bcdccd6c9afc5dd44da0cac14fc2c39a908a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  11\n\nIslamic law provides support for arguments of this kind. For instance, it states that \nprices in the market must remain beyond the control of individuals who might seek to \nmanipulate them to their own advantage. Indeed, the maxim \u201cPrices are in God\u2019s hands\u201d30 \nseems to converge nicely with Adam Smith\u2019s statement that whenever prices in the market \nbecome skewed, an \u201cinvisible hand\u201d will intervene to reestablish balance. With regard to \ncontinuity with the past, Islamic law presents its doctrines and principles as having been \ntransmitted through unbroken chains of authorities extending all the way back to the \nProphet Mu\u1e25ammad in Arabia. At the same time, however, Islamic legal texts do not make \nit easy to investigate the concrete circumstances of markets and exchange during this early \nperiod. For instance, the Muwa\u1e6d\u1e6da\u02be ascribed to M\u0101lik b. Anas (d. 179/795)31 is generally \nthought, despite some modern dissent,32 to express doctrines prevalent in Medina in the late \nsecond/eighth century. It cites authorities associated with that city from M\u0101lik himself (or \neven later) all the way back to the Prophet. Its chapter on commercial law (buy\u016b\u02bf) examines \ntransactions involving sellers, buyers, and third parties. With regard to the setting, we see \ntrade in grains and other foodstuffs, with slaves receiving especially detailed attention. But \nwhile these transactions could certainly be characteristic of a market in Medina, they could \nalso be taking place in any Muslim and Arabic-speaking environment of the time. Apart \nfrom a few actions attributed to caliphs, \u02bfUmar I in particular, there is little mention of the \nmarketplace\u2019s organization and regulation. \n\nModern controversies surround the origins and early development of Islamic law. For \nthe purposes of this article, the most important of these controversies include the thesis \nthat the early caliphs not only established a system of courts and legal bureaucracy but \nalso legislated on their own authority, using the term sunna to refer to a tradition linked to \nthe Prophet Mu\u1e25ammad but also embodied in themselves;33 and the question of continuity \nbetween Islamic law and its predecessors, such as Arabian customary, Roman, Jewish, and \nSasanian law. Accordingly, we may ask: while Islamic commercial law seems to have reigned \nsupreme, at least formally, in the marketplaces of the \u02bfAbb\u0101sid Caliphate from the later \nsecond/eighth century onward, what system(s) prevailed earlier on? For instance, in the \nmid- to late first/seventh century, the overwhelming majority of the caliphate\u2019s inhabitants \nwere not Muslim, but they certainly bought and sold things and traveled in order to trade. \nWhat commercial systems and rules did they use? The likely answer is that they used \nwhatever systems happened to be in place, dating from before the conquests; perhaps \nthey modified or abandoned these systems whenever they dealt with the conquerors, but \ntransactions of this kind can only have constituted a fraction of the total. What, then, were \nthese older systems? \n\n30. A. Sabra, \u201cPrices Are in God\u2019s Hands,\u201d in Poverty and Charity in Middle Eastern Contexts, ed. M. Bonner \net al., 73\u201391 (Albany: State University of New York Press, 2003). \n\n31. Ed. M. F. \u02bfAbd al-B\u0101q\u012b (Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, 1406/1985), 2:609\u201386.\n32. N. Calder, Studies in Early Muslim Jurisprudence (Oxford: Clarendon, 1993).\n33. J. Schacht, The Origins of Muhammadan Jurisprudence (Oxford: Clarendon, 1950), 192\u2013213; C. D\u00e9cobert, \n\n\u201cNotule sur le patrimonialisme omeyyade,\u201d in Umayyad Legacies, ed. A. Borrut and P. Cobb, 213\u201354 (Leiden: \nBrill, 2010), esp. 241\u201342.", "start_char_idx": 36612, "end_char_idx": 40330, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7570b6ba-d004-4baa-b0da-b4249f4e3872": {"__data__": {"id_": "7570b6ba-d004-4baa-b0da-b4249f4e3872", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3c70eeb3-7e42-4796-bf27-a818515e1d6c", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f48cbf9b1651b39b06f16e0172da2011bdf7357658e6f38e0c0c4b63a27bfc0b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac04ef57-bdbc-4ec1-9418-5130e951b0f4", "node_type": "1", "metadata": {}, "hash": "24b5eafdab4ed0e7ceb85eb15be0e061e3d681ba72bf9ab0183b60d9a1028f9b", "class_name": "RelatedNodeInfo"}}, "text": "12  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nUntil now this question has been considered, in large part, under the rubric of Roman \nprovincial law. Here the idea is that pre-Islamic Near Eastern legal systems may have \npreserved certain aspects of older, local, non-Roman law, combined somehow with Roman \nlaw itself.34 Modern work on this theory, at least relating to the seventh century and its \nenvirons, has focused on discovering the influence (if any) that such hybrid systems had \non the formation of Islamic law over exploring how non-Muslims actually conducted their \naffairs before and after the coming of Islam. Meanwhile, modern discussions of Byzantine \nmarkets and trade in Egypt and Syria-Palestine tend to end with the Persian conquest in \nthe 610s or with the Arab/Islamic conquests beginning in the 630s.35 Studies of Sasanian \ncommerce and trade in this era are even scarcer.36 One thing emerges clearly from this \nwork: namely, that principles and rules derived from the Qur\u02be\u0101n, Sunna, and Islamic law in \ngeneral did not govern\u2014and could not have governed\u2014this vast economic and commercial \nspace at the outset. Here as elsewhere, a certain amount of time had to go by before Islamic \nprinciples and institutions became hegemonic and assumed the forms familiar to us now. \n\nFrom this fact we may proceed to two conclusions. The first is that we cannot avoid \nthe modern debates over methods and approaches to the literary sources for early Islam, \nbeginning with the sources for the early development of Islamic law. For example, when \nShatzmiller opposes the practice of relying on a priori generalizations generated by \ntheoretical models\u2014in this case, models that privilege political and economic institutions37\u2014\nwe must agree. However, when she advocates, as an alternative, \u201cempirically based \nresearch,\u201d we need to ask this question: \u201cUpon which empirically sound data is this research \nfounded?\u201d This is not to deny the existence of such data, by any means. Nonetheless, we \nought to evaluate our source materials in light of recent work on historiography, source \ncriticism, and other areas, which has shown such methodological sophistication and \nphilological accuracy\u2014even if these have not yet been applied to the economic realm. The \nsecond conclusion is that we need to devote our attention squarely to the Near Eastern \nmarketplace, including in Arabia shortly before Islam and in the entire region during the \nera of the great conquests and the early caliphate. Precisely because our knowledge of this \nmarketplace is so limited, we must avoid the temptation of imposing on it the better-known \nstructures of Roman and/or mature Islamic law. \n\n34. P. Crone, Roman, Provincial and Islamic Law (Cambridge: Cambridge University Press, 1987). For \nsubsequent discussion of the fifth-century \u201cSyrian-Roman Lawbook,\u201d see W. Selb and H. Kaufhold, Das syrisch-\nr\u00f6mische Rechtsbuch, 3 vols., \u00d6sterreichische Akademie der Wissenschaften, Denkschriften der philosophisch-\nhistorischen Klasse 295 (Vienna: Verlag der \u00d6sterreichischen Akademie der Wissenschaften, 2002). See also P. \nCrone and A. Silverstein, \u201cThe Ancient Near East and Islam: The Case of Lot-Casting,\u201d Journal of Semitic Studies \n55 (2010): 423\u201350, repr. in Crone, Islam, the Ancient Near East, and Varieties of Godlessness, Collected Studies 3 \n(Leiden: Brill, 2016), 17\u201343. \n\n35. This is generally true of the papers in C. Morrisson, ed., Trade and Markets in Byzantium (Washington, \nDC: Dumbarton Oaks, 2012). \n\n36. See Morony, \u201cEconomic Boundaries?\u201d; E. de la Vaissi\u00e8re, Soghdian Traders, trans. J. Ward (Leiden: Brill, \n2005). \n\n37. Shatzmiller, \u201cEconomic Performance and Economic Growth.\u201d", "start_char_idx": 40335, "end_char_idx": 44027, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac04ef57-bdbc-4ec1-9418-5130e951b0f4": {"__data__": {"id_": "ac04ef57-bdbc-4ec1-9418-5130e951b0f4", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7570b6ba-d004-4baa-b0da-b4249f4e3872", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "74f31ed7686d826e3acd9e49a7c1f00e87060cd0fe5363c79487a42fd47ce943", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "460739f1-7f86-4d83-a0d8-722f9bdfa288", "node_type": "1", "metadata": {}, "hash": "eaf5bc32ddd306294d3441bbba9fc4931e81d24242fc8c84458615e04b365f45", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  13\n\nWe may also inquire further into the very nature of institutions themselves, broadly \nspeaking. Students of the early Islamic economy have worked with institutions and related \nconcepts, as we have seen. They have not, however, done much with the \u201cNew Institutional \nEconomics\u201d (NIE) which has been discussed and deployed by historians of Rome, medieval \nEurope, and other areas.38 As the late Douglass North, a leading figure of NIE, observed, \n\u201c[present-day] economists hang on to a body of theory developed to deal with advanced \neconomies of nineteenth-century vintage in which the problems were those of resource \nallocation,\u201d but this approach is no longer adequate, especially for the history of earlier \neconomies.39 A minority of today\u2019s economists would agree, at least in part, with North\u2019s \nstatement, as would many non-economists. But North, and NIE in general, goes farther. \nFor North an \u201cinstitution\u201d is not a preexisting, determining framework. In some ways \nit seems close to the French term institution as deployed by Pierre Bourdieu,40 although \nthis concept does not seem to have a major role in North\u2019s arguments. In any case, North \ntakes care to distinguish \u201cinstitutions\u201d from \u201corganizations.\u201d The former \u201care the rules of \nthe game in a society or, more formally, are the humanly devised constraints that shape \nhuman interaction. . . . [T]hey structure incentives in . . . exchange, whether political, \nsocial or economic.\u201d Institutions constitute \u201cself-imposed constraints,\u201d a definition which \nis \u201ccomplementary to the choice theoretic approach of neoclassical economic theory\u201d41 \ninstead of opposing it. Meanwhile, if institutions are the rules of the game, organizations \nare the players, consisting of \u201cgroups of individuals bound together by some common \nobjectives.\u201d The determining factor for the kinds of organizations that will come into \nexistence in a given historical context is the relevant \u201cinstitutional matrix.\u201d42\n\nIf NIE eventually proves relevant to the study of the early Islamic economy, it will be \nbecause of its flexible concept of institution. If we maintain that Islamic economic practice \nand theory were (and maybe still are) based on a certain institutional matrix or matrices, \nor that they evolved from something of this kind, this does not mean that a particular \nset of rules and practices\u2014such as we may find in mature Islamic law and in later Islamic \ncommerce and fiscal administration\u2014was present at the beginning and determined all of the \nfollowing sequence of events. Instead we may say that there was indeed some institutional \n\n38. See P. F. Bang, \u201cThe Ancient Economy and New Institutional Economics,\u201d Journal of Roman Studies 99 \n(2009): 194\u2013206. The most important contributions to NIE include Douglass C. North, Structure and Change in \nEconomic History (New York: Norton, 1980); idem, Institutions, Institutional Change and Economic Performance \n(Cambridge: Cambridge University Press, 1990); idem, Understanding the Process of Economic Change (Princeton, \nNJ: Princeton University Press, 2005); and A. Greif, Institutions and the Path to the Modern Economy: Lessons \nfrom Medieval Trade (Cambridge: Cambridge University Press), 2006. See the detailed discussion and refutation \nof Greif in Shatzmiller, \u201cEconomic Performance and Economic Growth,\u201d 134\u201337.\n\n39. North, Understanding the Process, 168. \n40. As in C. D\u00e9cobert, Le mendiant et le combattant: L\u2019institution de l\u2019islam (Paris: Le Seuil, 1991), using \n\ninstitution in Bourdieu\u2019s sense. \n41. North, Institutions, Institutional Change and Economic Performance, 3\u20135. In other words, North \n\nmaintains here that NIE does not contradict but rather enhances \u201cmainstream\u201d economic thinking. His later \nwork shows less optimism on this score. \n\n42. Ibid., 58\u201361.", "start_char_idx": 44031, "end_char_idx": 47894, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "460739f1-7f86-4d83-a0d8-722f9bdfa288": {"__data__": {"id_": "460739f1-7f86-4d83-a0d8-722f9bdfa288", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac04ef57-bdbc-4ec1-9418-5130e951b0f4", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "250e2c4ecbb71f9a163082394acadc2cc2d0dba81ce5aed99c0bfac499c50c84", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6806261d-3e2d-462c-9e56-d2cec0525f95", "node_type": "1", "metadata": {}, "hash": "c785d69892d31a37b5074a39c15fbf53a8e5e9c2d51f5ab8c1195f138401fdd3", "class_name": "RelatedNodeInfo"}}, "text": "14  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nmatrix\u2014or more likely, matrices\u2014present at the outset, which we must then identify and \ncontextualize. Here we have a different task from that of, say, historians of the Roman \neconomy, in that we have to deal with a relatively short period that appears unsettled and \ntransitional. We need to remember, however, that it did not necessarily appear that way to \nthe economic actors of that time and place. More importantly, certain institutional matrices \nmust have been present there. All these things changed over time, without doubt, and this \nis precisely where institutions, as conceptualized by NIE, can help. \n\nIn the rest of this article I will take up several issues, or episodes, relating to the early \nIslamic economy writ large. These amount to a representative sampling and not a thorough \nand exhaustive treatment. Two considerations underlie them from beginning to end. The \nfirst is the attempt to discover institutional matrices, with an emphasis on their dynamic, \nchanging nature. The second has to do with the sources, especially those which may be \ndescribed as literary and which use the Arabic language. When, as often happens, these \nsources give us information which seems conflictual or even contradictory, how can we go \nbeyond the (possibly hopeless) task of reconciling them, or promoting one of them at the \nexpense of the other? \n\nThe Impasse of Meccan Trade\n\nAs noted earlier, the modern term \u201cmarket\u201d can refer to a physical place where activities \nof a certain kind typically happen and also, in a more generalized, abstract sense, to a \nsystem of exchange prevailing within a certain geographical space or even through all \nof space. We may think of these two meanings as poles at either end of a continuum, or \nin Peter Bang\u2019s words, as \u201ctwo ideal-types at either end of a broad spectrum of varying \ndegrees of integration.\u201d43 Our everyday use of the term often falls somewhere in between. \nModern discussions of the early Islamic economy as a whole have clustered around the \ngeneral, abstract sense of \u201cmarket,\u201d while the discrete, concrete sense has prevailed in the \narchaeological literature. It seems, however, that confusion between these two senses of the \nterm may have been present in one of the most important historical and historiographical \ndebates in this area.\n\nFor some time there has been a consensus that when Islam first emerged in Arabia, it \nwas already so market- and merchant-friendly as to instill commercial habits and ideals \ninto its followers. This characteristic led to the economic boom that began in the second/\neighth century, and ultimately to the pro-market attitude and behavior that Muslims \nhave maintained ever since. How did this happen? Well before Mu\u1e25ammad\u2019s time, we \nare told, his tribe, the Quraysh, were great traders who established commercial networks \nso successfully that they became the peninsula\u2019s dominant economic and even political \nactors. And even though the majority of Quraysh opposed Mu\u1e25ammad\u2019s teachings, they \nall, including Mu\u1e25ammad himself, shared these market-oriented ways of thinking and \nbehaving. According to one theory, the rapid accumulation of wealth in Mecca created \ninequalities and dislocations, so that the tribal system which maintained loyalty and \n \n\n43. Bang, Roman Bazaar, 140.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  15\n\nsecurity began to unravel. The result was a crisis, at once social, economic, and spiritual, to \nwhich Mu\u1e25ammad\u2019s teachings and the Qur\u02be\u0101n provided both a response and a cure.44 \n\nIn 1987 these ways of considering the matter received a challenge in Patricia Crone\u2019s \nMeccan Trade and the Rise of Islam.45 Crone argued that pre-Islamic Mecca was not the \nfavorable location for trade that modern scholars have made it out to be. In fact its barren \nsoil and off-track location made it useless as a center of trade. Mecca never dominated \nArabia\u2019s commerce with other countries and failed even to attract any notice from those \ncountries. Meccan trade, if it existed, must have consisted of local distribution of leather, \ncheap cloth, livestock, and other such things. Crone based this demolition work on a \ndevastating running critique of the Arabic literary sources for pre-Islamic Arabia.", "start_char_idx": 47899, "end_char_idx": 52216, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6806261d-3e2d-462c-9e56-d2cec0525f95": {"__data__": {"id_": "6806261d-3e2d-462c-9e56-d2cec0525f95", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "460739f1-7f86-4d83-a0d8-722f9bdfa288", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "fb8420335ddcd577651c4697e324036529dfe3f78136c091a9a08bd1ba4bd5da", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f7cacd2c-4714-4e01-a6a7-51cd46f9372c", "node_type": "1", "metadata": {}, "hash": "1d21b6992beef30af5aaa7a2ed24a15540b8884b8fc65b01631bbe949566037b", "class_name": "RelatedNodeInfo"}}, "text": "While some of the responses to Meccan Trade consisted of outraged rejection of the \nentire thing,46 others sought to overturn parts of the argument but not all of it.47 And \nalthough there have been interesting contributions since then,48 in overall terms there \nhas not been much progress. As a result, it has seemed for some time that the argument \nover Meccan trade is over and done with. If we accept Crone\u2019s argument, then we agree \nthat the entire edifice of pre-Islamic Arabian history, as constructed by twentieth-century \nscholars, has collapsed with no alternative edifice available to replace it. If we do not accept \nit, then we may maintain that Quraysh extended their commercial networks to the point \nthat Mecca came to resemble the Italian merchant republics of later centuries;49 that being \nshrewd businessmen, Quraysh grew rich; that this accumulation of wealth, together with \nincreasingly individualistic behavior, led to a social and spiritual crisis in Mecca; and that \nthe triumph of commercial values and market institutions in early Islam emerged from this \nsequence of events, or something like it, in western Arabia. In this way we find ourselves \nback where we were over half a century ago. \n\nThis controversy involves historiographical problems too complex to allow for any neat \nresolution, at least in such a brief space as this. Instead, I will attempt to find another mode \nof inquiry, another ground of debate, which perhaps can help us move forward. \n\n44. W. M. Watt, Muhammad at Mecca (Oxford: Clarendon, 1953). This portrayal of spiritual crisis as a response \nto social dislocation resembles E. R. Dodds\u2019s later explanation for the triumph of Christianity in late antiquity in \nPagan and Christian in an Age of Anxiety (Cambridge: Cambridge University Press, 1965). \n\n45. Princeton, NJ: Princeton University Press, 1987. \n46. Especially R. B. Serjeant\u2019s \u201cMeccan Trade and the Rise of Islam: Misconceptions and Flawed Polemics,\u201d \n\nJournal of the American Oriental Society 110 (1990): 472\u201386, to which Crone replied in \u201cSerjeant and Meccan \nTrade,\u201d Arabica 39 (1992): 216\u201340.\n\n47. For instance, M. Lecker, \u201cKing Ibn Ubayy and the Qu\u1e63\u1e63\u0101\u1e63,\u201d in Methods and Theories in the Study of \nIslamic Origins, ed. H. Berg, 29\u201371 (Leiden, Brill, 2003).\n\n48. G. Heck, Charlemagne, Muhammad, and Arab Roots; idem, \u201cGold Mining in Arabia and the Rise of the \nIslamic State,\u201d Journal of the Economic and Social History of the Orient 42 (1999): 364\u201395; P. Crone, \u201cQuraysh \nand the Roman Army: Making Sense of the Meccan Leather Trade,\u201d Bulletin of the School of Oriental and African \nStudies 70 (2007): 63\u201388, repr. in idem, The Qur\u02be\u0101nic Pagans and Related Matters, Collected Studies 1 (Leiden: \nBrill, 2016), 21\u201351.\n\n49. H. Lammens, \u201cLa r\u00e9publique marchande de la Mecque vers l\u2019an 600 de notre \u00e8re,\u201d Bulletin de l\u2019Institut \nEgyptien, 5th ser., 4 (1910): 23\u201354.", "start_char_idx": 52218, "end_char_idx": 55097, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f7cacd2c-4714-4e01-a6a7-51cd46f9372c": {"__data__": {"id_": "f7cacd2c-4714-4e01-a6a7-51cd46f9372c", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6806261d-3e2d-462c-9e56-d2cec0525f95", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "8c04ca857e3dd50193d01e1d602beb7a202a028c551babff447e1576a5a8608a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7756a793-2934-4b5b-8cac-24336bdf8a66", "node_type": "1", "metadata": {}, "hash": "79c34be915a21786136a13cd3654f1b7b69da6b0f512597667e8b4b7806af3c6", "class_name": "RelatedNodeInfo"}}, "text": "16  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nNarratives and Counternarratives\n\nThe idea that the manner in which a polity first comes into being provides a matrix for \nall of its subsequent history has a highly respectable pedigree, including such authorities as \nthe ancient Roman historian Livy and his Renaissance Florentine disciple Machiavelli. No \none, however, interprets this principle more generously than do modern historians of Islam, \nwho often present the entire edifice of Islamic civilization as having taken form, ineluctably, \nfrom the circumstances of its foundation. For the economic realm this approach yields \nthe argument that Islam was (and is) friendly to commerce and the free market because \nMu\u1e25ammad was a merchant, Mecca was a trading city, the Qur\u02be\u0101n and Sunna established \nprinciples for conducting commerce, and so forth. \n\nAs already mentioned, arguments of this kind rely on a body of Arabic texts that did not \nappear in the form in which we have them until the later second/eighth century and in \nmost cases considerably later than that. Modern controversies around them have focused \non whether their narratives may be taken as \u201cauthentic,\u201d in the sense of corresponding to \nevents that actually happened in the world. Meanwhile, the arguments over method and \ninterpretation have focused on such areas as politics, jurisprudence, and theology, and only \nrarely on economy. Yet there is no reason why this should be so. In other words, a modern \ntreatment of the early Islamic economy needs to enter these methodological debates over \nthe sources, just as much as do treatments of politics and religion.\n\nReaders of ancient and medieval source materials know that different authors, while \ndiscussing identical or similar topics, often bring different, competing agendas and biases to \nbear on them. The authors may come from similar linguistic, political, or religious traditions \nand backgrounds, or they may not. Either way, they often express their differences without \nidentifying their adversaries, and at times without even identifying the cause of dissension \nitself. What matters here is that such differences and tensions often exist in our source \nmaterials, and that practically by definition they are obscure to us.50 Recovering them is \naccordingly a major part of our task. To do this we must recognize contested territory when \nwe have it before us, and we must reconstruct the relevant narratives and counternarratives \nas best we can.51 Some recent work\u2014not, however, devoted to economic history\u2014offers \nexamples of how this may be done.52 \n\n50. J. Lassner, Islamic Revolution and Historical Memory (New Haven, CT: American Oriental Society, 1986); \nidem, The Middle East Remembered (Ann Arbor: University of Michigan Press, 2000); T. El-Hibri, Reinterpreting \nIslamic Historiography (Cambridge: Cambridge University Press, 1999); A. Borrut, Entre m\u00e9moire et pouvoir: \nL\u2019espace syrien sous les derniers Omeyyades et les premiers Abbassides (v. 72\u2013193/692\u2013809) (Leiden: Brill, 2011); \nN. Haider, Wa\u1e63\u012bya of Ab\u016b H\u0101shim,\u201d in Scholars and Scholarship of the Islamic World, ed. A. Ahmed et al., 49\u201383 \n(Leiden: Brill, 2011).\n\n51. Or \u201calternative pasts\u201d; see Borrut, Entre m\u00e9moire et pouvoir, 5.\n52. See Lassner, Islamic Revolution and Historical Memory; idem, Middle East Remembered; El-Hibri, \n\nReinterpreting Islamic Historiography; Borrut, Entre m\u00e9moire et pouvoir; Haider, \u201cWa\u1e63\u012bya of Ab\u016b H\u0101shim.\u201d S. \nJ. Shoemaker, The Death of a Prophet: The End of Muhammad\u2019s Life and the Beginnings of Islam (Philadelphia: \nUniversity of Pennsylvania Press, 2014), builds on discordant views in the sources regarding the time of the \nProphet\u2019s death to reconstruct a detailed narrative and counternarrative, and draws historical consequences \nfrom this tension.", "start_char_idx": 55102, "end_char_idx": 58908, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7756a793-2934-4b5b-8cac-24336bdf8a66": {"__data__": {"id_": "7756a793-2934-4b5b-8cac-24336bdf8a66", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f7cacd2c-4714-4e01-a6a7-51cd46f9372c", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "fe3a53ae94028a0aaf250743134f404c6fa4cdd5c8f6fa4428b05f2500e5f065", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2cd5a7b3-806d-4c3d-8a4d-a4b34fbf322b", "node_type": "1", "metadata": {}, "hash": "9ac2d52d1d7b1c02d3dad2433c3a974c689b0bf81de4c81e08c2354338aaa60a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  17\n\nLooking back at the controversy over Meccan trade, participants in the debate have \nagreed on one thing\u2014namely, that pre-Islamic Arabia was deeply contested territory of \nsome kind. At issue, among other things, has been whether Quraysh sought and achieved \ncommercial dominance throughout Arabia. For those who think they did, Quraysh\u2019s political \npreeminence seems a logical (if not always explicitly stated) corollary. For those who think \nthey did not, pre-Islamic Arabian tribal politics and commercial networks remain a puzzle. \n\nElsewhere I have discussed an Arabic narrative tradition about \u201cthe markets of the Arabs \nbefore Islam.\u201d53 This tradition describes an annual series of markets or fairs that extended \nthroughout the Arabian peninsula. According to the tradition, the series began in north-\ncentral Arabia at D\u016bmat al-Jandal. It then moved across Yam\u0101ma and the eastern coastlands \nand Oman and on to \u1e24a\u1e0dramawt and Yemen before reaching its culminating point at the \nannual fair of \u02bfUk\u0101\u1e93. Mecca and Medina did not belong to the sequence; in spatial terms, the \nclosest they came to it was at \u02bfUk\u0101\u1e93, not far from Mecca but separate and distinct from it. \n\nThis tradition provides a counternarrative to the better-known narrative(s) that we find \nin many sources, among which the history of Mecca by the third/ninth-century author \nal-Azraq\u012b may be taken as representative. Al-Azraq\u012b also describes an annual sequence of \nmarkets before Islam, but his is much shorter than the one in the \u201cmarkets of the Arabs.\u201d \nIn al-Azraq\u012b this sequence assumes the form of a circle and culminates in the pilgrimage, \nfor which the markets seem to function as prologue or \u201cwarm-up.\u201d54 In the \u201cmarkets of the \nArabs,\u201d by contrast, the sequence is longer, both in space and in time, and takes the form \nnot of a circle but of an inwardly directed, accelerating spiral, culminating in the fair of \n\u02bfUk\u0101\u1e93 (and not the pilgrimage). Furthermore, this spiral describes a moral trajectory that \nbegins at a low point, D\u016bmat al-Jandal, where the local ruler enjoys a proprietary role in \nthe market, levying taxes and selling his goods before anyone else, thus fixing prices. Even \nworse, the market at D\u016bma specializes in prostitution and slavery. The sequence thus begins \nat a point of total commodification: instead of good deeds requited or benefits reciprocated, \nwe have persons deprived of their social status and the use of their own bodies. Even for \nfree participants, exchanges are constrained by the selfish activity of a ruler, who is, in \nturn, hampered in his sovereignty and autonomy. \n\nThe next few points in the sequence come under the partial control or protectorate of \nthe Sasanian empire. Here Arab rulers enjoy the same privileges as the ruler of D\u016bma. In \n\u1e24a\u1e0dramawt we find the absence of any sovereignty whatsoever, together with the necessity \nfor visitors of finding \u201cprotection.\u201d By contrast, the tradition expresses admiration for \nthe markets at \u02bfAdan and \u1e62an\u02bf\u0101\u02be, where the rulers do not exact taxes and refrain from any \nactivity at all.\n\n53. \u201cThe Arabian Silent Trade: Profit and Nobility in the \u2018Markets of the Arabs,\u2019\u201d in Histories of the Middle \nEast, ed. A. Sabra et al., 23\u201351 (Leiden: Brill, 2010); \u201c\u2018Time Has Come Full Circle: Markets, Fairs and the Calendar \nin Arabia before Islam,\u201d in Scholars and Scholarship of the Islamic World, ed. A. Ahmed et al., 15\u201347 (Leiden: \nBrill, 2011); \u201cCommerce and Migration before Islam: A Brief History of a Long Literary Tradition,\u201d in Iranian \nLanguage and Culture, ed. B. Aghaei and M. R. Ghanoonparvar, 1\u201327 (Malibu, CA: Mazda, 2012). \n\n54. Al-Azraq\u012b, Akhb\u0101r Makka (Mecca: D\u0101r al-Thaq\u0101fa, 1385/1965), 1:182\u201387; Bonner, \u201cTime Has Come Full \nCircle,\u201d 36\u201340.", "start_char_idx": 58913, "end_char_idx": 62718, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2cd5a7b3-806d-4c3d-8a4d-a4b34fbf322b": {"__data__": {"id_": "2cd5a7b3-806d-4c3d-8a4d-a4b34fbf322b", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7756a793-2934-4b5b-8cac-24336bdf8a66", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "5d7843fbddd0645256f0f0aac92b7b20c06bc7c197c6300b3e096595392a6f45", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "658c2549-1271-46e1-abaf-d54b8cc834ff", "node_type": "1", "metadata": {}, "hash": "188343b3ac5e3806c3433793abd25fc8a116b065f47fd9c2ff3ee39548d3cd9a", "class_name": "RelatedNodeInfo"}}, "text": "18  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nThe sequence reaches its moral high point at \u02bfUk\u0101\u1e93. Here the negative aspects of the \nearlier markets, from greedy \u201ckings\u201d to extorting tribal chiefs, are absent. Whereas at D\u016bmat \nal-Jandal everything was a commodity, at \u02bfUk\u0101\u1e93 market participants trade commodities, \nincluding luxury goods and everyday items such as \u201cleather of \u02bfUk\u0101\u1e93.\u201d The medieval sources \nsingle out \u02bfUk\u0101\u1e93 in terms such as these: \u201cThe tribes of the Arabs used to congregate at \u02bfUk\u0101\u1e93 \nevery year and used to hold their boasting contests there (wa-yataf\u0101khar\u016bna f\u012bh\u0101). Their \npoets would attend [the market] and would vie with one another with their most recent \ncompositions. Then they would disperse.\u201d55 The tradition thus associates the fair of \u02bfUk\u0101\u1e93 \nwith the twin themes of generosity and competitiveness. \u02bfUk\u0101\u1e93 was also a place where \nquestions of leadership were decided, even though\u2014or precisely because\u2014it lay under \nthe control of no one. In former times, the kings of Yemen used to send agents to \u02bfUk\u0101\u1e93 \nto find out who was \u201cthe most valiant of the Arabs\u201d and then \u201cto cultivate him and offer \nhim presents.\u201d56 Meanwhile, other \u201ckings\u201d gave presents and \u201cshares of the profits\u201d to the \n\u201cnobles.\u201d Rib\u1e25, the usual Arabic word for \u201cprofit,\u201d is tied here to the evaluation of nobility \nand the constant competition among \u201cnobles\u201d for prestige, recognition, and royal gifts. One \neffect of \u02bfUk\u0101\u1e93, and ultimately of the market sequence as a whole, was thus to transform the \nproceeds from commerce and taxation into prestige-enhancing gifts.57 \n\nAl-Azraq\u012b is evidently aware of this \u201ccounternarrative\u201d because he echoes its details, \naccommodating them within his own Mecca- and pilgrimage-centered narrative. What, \nthen, are the differences here between narrative and counternarrative? The world of the \n\u201cmarkets of the Arabs\u201d differs starkly from the world of Islam in its ethics (boastful self-\naggrandizement) and politics (limited and fragmented sovereignty). It favors an archaic \nmorality, exalting gift-giving and competition for noble status over what we now call \ncommoditization and market exchange. However, the sequence also features such activities \nas transporting and selling goods. In the end it brings together international maritime \ntrade, desert-crossing caravans, and local production and traffic, all within a single grand \nsequence. \n\nWe find a similar contrast within early Islam itself. The Qur\u02be\u0101n and Sunna regulate \nbehavior in the marketplace, laying down principles that we can indeed interpret as \nfavoring the \u201cfree market,\u201d for instance by insisting on transparency in transactions and \nby protecting weaker actors from stronger, tendentially predatory ones. But at the same \ntime, the Qur\u02be\u0101n prescribes a morality based on generosity and reciprocity.58 It uses lots of \ncommercial metaphors, as is well known, but this does not mean that it imposes a morality \nbased on what we moderns call free-market principles.59 These differences and similarities \nbetween the tradition on the markets, on the one hand, and fundamental texts of early Islam, \non the other, point to tensions between competing ideologies within the contested space \n\n55. Ab\u016b \u02bfUbayd al-Bakr\u012b, Mu\u02bfjam m\u0101 ista\u02bfjam (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2008), 3:218; Y\u0101q\u016bt al-R\u016bm\u012b \nal-\u1e24amaw\u012b, Mu\u02bfjam al-buld\u0101n (Beirut: D\u0101r \u1e62\u0101dir, 1955\u201357), 4:142. \n\n56. Al-Marz\u016bq\u012b, Kit\u0101b al-Azmina wa-l-amkina (Hyderabad: D\u0101\u02beirat al-Ma\u02bf\u0101rif, 1914), 2:165. \n57. Bonner, \u201cArabian Silent Trade.\u201d \n58.", "start_char_idx": 62722, "end_char_idx": 66226, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "658c2549-1271-46e1-abaf-d54b8cc834ff": {"__data__": {"id_": "658c2549-1271-46e1-abaf-d54b8cc834ff", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2cd5a7b3-806d-4c3d-8a4d-a4b34fbf322b", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "292473353416557157c6d281f8aeefa5694497c771d7c4fec574415492d10f89", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1ce63d4b-4b77-4049-81dc-17fa99192635", "node_type": "1", "metadata": {}, "hash": "790c16811904919c8553f4fcc7a84cd50d8c7559a35fee029828b2a0f3d74f31", "class_name": "RelatedNodeInfo"}}, "text": "57. Bonner, \u201cArabian Silent Trade.\u201d \n58. M. Bonner, \u201cPoverty and Economics in the Qur\u2019an,\u201d Journal of Interdisciplinary History 35 (2005): 391\u2013406.\n59. A. Rippin, \u201cThe Commerce of Eschatology,\u201d in The Qur\u2019an as Text, ed. S. Wild, 125\u201335 (Leiden: Brill, 1995).", "start_char_idx": 66186, "end_char_idx": 66445, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1ce63d4b-4b77-4049-81dc-17fa99192635": {"__data__": {"id_": "1ce63d4b-4b77-4049-81dc-17fa99192635", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "658c2549-1271-46e1-abaf-d54b8cc834ff", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "112f6d9f0505acac4529a470597e87ae14f49c6ea8d038f780af91d5f825f941", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d1ec3b51-5b94-4077-8286-b298f0e916b3", "node_type": "1", "metadata": {}, "hash": "a621fb2cd4c708d5e51708540d8717ea9c00e3be74f412cb5bfdcaed1c6b5700", "class_name": "RelatedNodeInfo"}}, "text": "S. Wild, 125\u201335 (Leiden: Brill, 1995). \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  19\n\nof pre-Islamic Arabia.60 Alternatively, perhaps it is better to view both market sequences \ntogether as harbingers of the nascent Islamic order. Either way, we find ourselves in a (to \nus) largely unfamiliar Arabian environment, historiographically more promising than the \nimpasse of Meccan trade. \n\nAnother contrast here between narrative and counternarrative has to do with the role \nof Quraysh. The modern arguments over Meccan trade may have obscured whatever it \nwas that authors such as al-Azraq\u012b actually had to say on this score. But it is clear, in any \ncase, that al-Azraq\u012b and others like him assign a major role in peninsular trade to Quraysh. \nIn the tradition on the markets, by contrast, Quraysh are present and respected but in the \nend only one collective player among many. Other groups, especially Tam\u012bm, have more \nprominent roles. This goes against what we think we know about tribal politics and the \npilgrimage in Arabia before Islam.61 However, the point here is not to claim that one or the \nother of these versions is historically accurate, but rather to explore the contours of this \ncontested terrain. \n\nOne of the most attractive characteristics, historiographically speaking, of the \ncounternarrative of the Arabian markets is its dynamism, as it sweeps up merchants, \ntribesmen, townsmen, gifts, commodities, and moral values into its spiraling movement. \nThis circuit of markets and fairs is idealized, of course, but it may also correspond to \nmovements that actually took place. It has similarities to, and likely connections with, fairs \nand markets in contemporary Byzantine Syria.62 It also bears an uncanny similarity to events \nthat happened soon afterward, especially the wars of the ridda, which, in the admittedly \nfragmented picture we have of them from Muslim historiography,63 also constituted a grand \nmovement around Arabia, this time proceeding counterclockwise instead of clockwise and \nfeaturing armies instead of traders and battles instead of seasonal fairs.64 We may find it \nuseful to think of these things in terms of Douglass North\u2019s \u201cinstitutional matrices.\u201d In \nany case, in this way we obtain access to territory that the impasse of Meccan trade has \nprevented us from entering. \n\nIt is important to emphasize again that as of right now, we still do not have a clear \nnarrative, based on undisputed data and facts, for the politics and economy of Arabia at this \ncrucial time. What we do have, for better or worse, is a set of intertwining controversies and \narguments, some of them dating from that time itself or soon afterward, and others dating \nfrom the modern era. Accordingly, we have no choice but to work with these arguments \n\n60. Bonner, \u201cTime Has Come Full Circle,\u201d 40\u201344.\n61. M. Kister, \u201cMecca and Tam\u012bm,\u201d Journal of the Economic and Social History of the Orient 8 (1965): 113\u201363. \n62. L. de Ligt, Fairs and Markets in the Roman Empire: Economic and Social Aspects of Periodic Trade in a \n\nPre-Industrial Society (Amsterdam: Gieben, 1993); A. Binggeli, \u201cAnnual Fairs, Regional Networks, and Trade \nRoutes in Syria, Sixth-Tenth Centuries,\u201d in Morrison, Trade and Markets in Byzantium, 281\u201396. The tradition \non the \u201cmarkets of the Arabs\u201d describes such markets in Umayyad southern Syria; al-Marz\u016bq\u012b, Kit\u0101b al-Azmina \nwa-l-amkina, 2:169\u201370.\n\n63. M. Bonner, \u201cThe Ridda in East Arabian Perspective,\u201d paper presented at the annual meeting of the Middle \nEast Studies Association, Denver, November 24, 2015.\n\n64. The chronology of the ridda is problematic, but Muslim historical writing preferred to describe it in the \norder \u1e24ij\u0101z\u2014Yemen\u2014Oman\u2014Ba\u1e25rayn\u2014Yam\u0101ma.", "start_char_idx": 66407, "end_char_idx": 70151, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d1ec3b51-5b94-4077-8286-b298f0e916b3": {"__data__": {"id_": "d1ec3b51-5b94-4077-8286-b298f0e916b3", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1ce63d4b-4b77-4049-81dc-17fa99192635", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "64e9c766241266c2674d559b37f6feff5e699a5110bbf1d1b6c66483c8b77d3f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "da2c21ce-79e8-4cbc-b939-26b712c83655", "node_type": "1", "metadata": {}, "hash": "d1b636d0ac52d5b7c9b2070e6e35af3e0735051762d36c779b1232e60513a023", "class_name": "RelatedNodeInfo"}}, "text": "20  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nand controversies, hoping to discover narratives that will accommodate the data and facts \nthat we actually do have. \n\nAn Imperial Economy\n\nNow we turn to a later set of episodes. The combined era of the R\u0101shid\u016bn and Umayyad \ncaliphs (11\u2013132/632\u2013750) is critical for understanding the history of the economy of the \nIslamic world overall. Under what conditions and within what structures did this economy \noperate during that formative era? When and how did the boom of the early \u02bfAbb\u0101sid era \nget underway? \n\nWe may begin with a brief look at the early caliphate through a comparative lens. The \ncaliphate assumed distinctive positions with regard to religion, law, military organization, \nand claims to legitimacy, although even in these areas it actually had much in common \nwith its immediate predecessors.65 In its basic organization and structure, however, the \ncaliphate belonged to the venerably ancient club of land-based tributary empires. Taken \ntogether, these constituted a type that lasted from Sargon of Akkad in the later third \nmillennium BCE down to the Chinese and other empires of the early modern and even \nthe modern era.66 Their tributary character relates to the first element in the Polanyian \ntriad, namely, redistribution: they extracted resources, typically though not only through \ntaxation, from certain segments of the population and then redistributed these resources to \nother segments. The recipients generally included courts (including bureaucracies), armies, \nand religious establishments (also often including bureaucracies). These processes took \nplace on a massive scale and required enormous investments in labor, technological and \norganizational input, and other resources. \n\nWhat about the other two elements of the Polanyian triad? Reciprocity has always played \na major role, for instance, in relations between imperial aristocracies and other groups, \nand within those aristocracies themselves. Of most concern to us now, however, is market \nexchange. In the eyes of some observers, including Polanyi himself, market exchange and \nredistribution are incompatible, at least tendentially. Accordingly, to the extent that a \npremodern empire or state functioned through redistribution, it did not (and presumably \ncould not) function through market exchange. We see this in Polanyi\u2019s identification of \ncertain merchants as \u201cfactors,\u201d agents of the ruler or the state, rather than independent \nentrepreneurs\u2014even though these merchants were active in markets (in the physical, \nconcrete sense). This view of the incompatibility of imperial redistribution with market \nexchange is shared both by antimarket Polanyians and certain promarket economists, for \nwhom redistribution seems grossly inefficient and unlikely to have produced such grand \nresults as the Roman empire67 or, we may suppose, the early caliphate.\n\n65. G. Fowden, Empire to Commonwealth: Consequences of Monotheism in Late Antiquity (Princeton, NJ: \nPrinceton University Press, 1993). \n\n66. Bang and Bayly, Tributary Empires in Global History, including Wickham, \u201cTributary Empires\u201d; Bang, \nRoman Bazaar, 59\u201362, 122\u201323. \n\n67. As in Temin, \u201cMarket Economy.\u201d", "start_char_idx": 70155, "end_char_idx": 73374, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "da2c21ce-79e8-4cbc-b939-26b712c83655": {"__data__": {"id_": "da2c21ce-79e8-4cbc-b939-26b712c83655", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d1ec3b51-5b94-4077-8286-b298f0e916b3", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "602bedd62d07394ee8f6456b36c5a8f6eaa4a65748586ee1f5d63f81d61cbe9f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "980b0d41-7a0e-4acb-aabe-c02283e7a90b", "node_type": "1", "metadata": {}, "hash": "aa5500a021957c9fc037ffafb660ae3ec9a6140bf98aaa5353aaf726dcc3ebdd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  21\n\nThe role and nature of markets accordingly have an important place in these debates \namong historians of empire. For instance, it is sometimes argued that for various \ntechnological, political, and cultural reasons, tributary empires were unable or unwilling \nto intervene in or to control systematically the marketplaces within their own territory \nbeyond restricting traffic in strategic commodities such as, in the case of Rome, materials for \narmaments, silks, dyes, and foodstuffs destined for the capital city. It is similarly maintained \nthat such empires were unable to accomplish on their own all the tasks necessary for \nkeeping themselves functioning. For example, peasants in the countryside made over a \nlarge portion of their produce to the state in the form of taxes. When, as often, the state \nwanted its tax payments in cash, the agricultural surplus had to be transformed into coin, \nfor which markets were necessary. And even if the state agreed to receive payments in \nkind, the logistics of collection and transportation were generally too much for the imperial \nauthorities to handle by themselves. Markets were thus part and parcel of the imperial \nsystem, as were also intermediary figures such as provincial notables and well-connected \nmerchants. At the same time, although local markets may very well have behaved the \nway we now expect them to, by setting prices in accordance with the forces of supply \nand demand, they were not, at least by modern standards, well integrated, neither among \nthemselves nor with the provincial and imperial centers. \n\nHere I will argue that a similar situation prevailed in the early caliphate, though with \nsome distinctive characteristics. For in addition to the shared features just discussed, each \ntributary empire had characteristics of its own. In the case of Rome, once the tributary \nsurplus had been accumulated, it was disbursed mainly to three categories of recipients: \nfirst, the imperial court and its dependents; second, the residents and physical infrastructure \nof the capital and perhaps a few other great cities; and third, the armies stationed along the \nfrontiers. This process of allocation was characteristic of Rome, if not utterly unique to it. \nThe early caliphate, meanwhile, stood out for its relation to its own internal markets, as \nwe\u2019ll see shortly. It also stood out for its manner of recruiting and financing its armies, as \nalready mentioned, a topic which we cannot reexamine here in any detail, but which leads \nus to consider the following. \n\nAll empires are built on conquest, or at least on expansion of some kind, and they achieve \nthis in different ways. In this regard the early caliphate was exceptional in its astonishingly \nrapid expansion. This quick pace had consequences, including a considerable variety \namong the caliphate\u2019s provinces, visible afterward in their fiscal organization. Another \nconsequence was a peculiar kind of decentralization, especially during the Umayyad era \n(41\u2013132/661\u2013750). Part of the problem here is that our Arabic literary sources provide less \ninformation about Syria, the imperial center, than about certain other provinces, but in \nany case, these matters remain obscure. How regularly did provincial governors forward \ntheir fiscal surplus to the capital in Syria? What resources did the Umayyad caliphs have \navailable at hand? How far did their writ really extend? \n\nOne answer came in K. Y. Blankinship\u2019s The End of the Jih\u0101d State.68 Blankinship argued \nthat since the Umayyad caliphs lacked access to much or even most of the revenues from \n\n68. Albany: State University of New York Press, 1994.", "start_char_idx": 73378, "end_char_idx": 77102, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "980b0d41-7a0e-4acb-aabe-c02283e7a90b": {"__data__": {"id_": "980b0d41-7a0e-4acb-aabe-c02283e7a90b", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "da2c21ce-79e8-4cbc-b939-26b712c83655", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "6ecb059ee198d2d2891e51a850cdabd82b281c33180d3c7dc787ed778eec5723", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "692e0718-6564-416a-96a5-846696de5731", "node_type": "1", "metadata": {}, "hash": "d50e704eeabd0187e6c06b624bb20e1f3fec4a1e32238cde30b6550ba1063d51", "class_name": "RelatedNodeInfo"}}, "text": "22  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nthe far-flung provinces, they came to rely, to an unhealthy extent, on their metropolitan \nprovince of Syria. But since these resources could not suffice for all the palaces, monuments, \nbureaucrats, armies, and so forth, how did the central state finance itself? Blankinship\u2019s \nresponse lies in his title. The Umayyad caliphate was a \u201cjihad state\u201d because of its devotion \nto foreign expansion. Lacking revenues from the provinces, it relied on spoils of war arriving \nfrom newly conquered territories. And arrive they did: the chronicles tell about fabulous \nhauls of precious metals, slaves, and other goods. But then expansion met its inevitable \nlimits, rebellions and civil wars flared up, and new, formidable adversaries emerged. No \nlonger able to afford the large armies it needed, the Umayyad caliphate tottered and \ncollapsed. \n\nIt seems clear that the Umayyad state could never have lived from depredation alone. \nNonetheless, Blankinship was right to identify it as a conquest polity. And here we arrive at \nan important difference between the two tributary empires under comparison, the Roman \nand the early Islamic. The Romans, as mentioned, stationed their legions along the frontiers. \nThis involved lots of coming and going between the frontiers and their local hinterlands, \nbut not so much of it between the frontiers and the imperial capital and heartlands. The \nUmayyad armies, by contrast, were constantly on the move from center to periphery and \nback again. The \u201ccamp cities\u201d (am\u1e63\u0101r) in the central provinces housed fighters waiting to \nbe called up for service on the frontiers. Some of these eventually settled in the frontier \nprovinces, whereas others returned to the am\u1e63\u0101r. In addition to army regulars, unpaid \nvolunteers (muta\u1e6dawwi\u02bfa) also choked the highways. Accordingly, the great routes in \nthe Umayyad realm saw the constant movement of supplies, mat\u00e9riel, fighters and their \nfamilies, and camp followers, including, of course, merchants. It seems likely that these \nhighways would have had a higher concentration of military traffic on average than the old \nRoman ones, though this is something incapable of proof. \n\nIn territories that had previously belonged to the Sasanian and Byzantine empires and \nthat now belonged to the caliphate, there were already roads, including the ones that \nwe refer to nowadays as constituting the \u201csilk route.\u201d But now some of these, together \nwith other, newer roads, became what I would call, collectively and anachronistically, a \n\u201csuperhighway,\u201d a product both of the initial movement of conquest and of the ensuing \nlarge-scale movement of persons and goods. Here it is important to emphasize that the \nfrontiers were vital to the Umayyad state, not only for expansion and defense, but for the \nfiscal survival of a cash-starved imperial center and the legitimization of an unpopular \nregime. We may also note that like their near-contemporaries the Carolingians, the \nUmayyads rulers were mobile and peripatetic.69\n\nThis superhighway network had a role in the economic boom that began in the \nmid-second/eighth century, if not earlier. Yet it was expenditure by the state, especially \nmilitary expenditure, that created it in the first place. A similar thing had already happened \nin the later Roman republic and early empire (principate), where the great roads, built \nby and for armies, contributed toward commerce and trade. In both cases, military \n\n69. Borrut, Entre m\u00e9moire et pouvoir, 390, 397\u2013411; cf. M. G. Chang, A Court on Horseback: Imperial Touring \nand the Construction of Qing Rule, 1680\u20131785 (Cambridge, MA: Harvard University Asia Center, 2007).", "start_char_idx": 77106, "end_char_idx": 80800, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "692e0718-6564-416a-96a5-846696de5731": {"__data__": {"id_": "692e0718-6564-416a-96a5-846696de5731", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "980b0d41-7a0e-4acb-aabe-c02283e7a90b", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "ee7507194b454d0e51afcb47c47cb6bdac23639ace28deda7d78f065e39322b7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "94f4a795-ae06-4f57-91e3-122a761a4dd5", "node_type": "1", "metadata": {}, "hash": "c302dd5cd50b65a4044826e561c1389ec9fbfb2b58beacf57d80c4a4f4a255b3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  23\n\nexpenditure by the state provided, more or less unintentionally, infrastructure for civilian \ncommerce. But there were also differences. One of these had to do with the speed and care \nof construction. The Romans built their roads slowly, as part of a meticulously planned \nmilitary infrastructure. The Umayyad roads, by contrast, possibly weren\u2019t roads at all, at \nleast by the standards of the modern world or the Roman empire\u2014since wheeled transport \nwas likely already on its way out in the Near East. At the same time, however, the caliphate \ndid invest in other aspects of long-distance communication.70 \n\nAnother difference had to do with markets. Regarding the legions posted along the \nRoman frontiers and receiving their pay in coin, we may say, following Bang, that they \nrepresented a concentration of surplus consumption which attracted private resources, as \ncivilian merchants and contractors provided services and goods to the army and the state. \nFew, if any, other places in the Roman empire afforded opportunities for transregional \nprivate commercial ventures on this scale.71 The situation for the early caliphal armies \nmust have been comparable. Markets sprang up along the routes, or if they were already \nthere they increased in size. Individuals whom we may call private entrepreneurs provided \nthe same service of transforming surplus for soldiers gathered in large numbers with cash \nto spend. Once again, however, there were differences between the Roman and Umayyad \ncases. One of these was the high volume of traffic along the Umayyad superhighway, at least \nin strategically important areas. Another was the direct connection that the superhighway \ncreated between the frontier zones and the cities of the interior. In other words, the \nmilitary apparatus of the early Islamic state linked individual markets to one another while \nconnecting the imperial heartland with its peripheries more directly and on a larger scale \nthan had happened earlier in the Roman, Byzantine, and (quite likely) Sasanian empires. \n\nNow, however, we encounter a problem: we have little evidence\u2014especially \narchaeological\u2014for these military markets. We may begin with the armies themselves. \nArmy regulars (muq\u0101tila) received both stipends (\u02bfa\u1e6d\u0101\u02be), or payments in cash, and in-kind \nsustenance or provisions (rizq). These fighters would not have needed to visit markets for \ntheir basic needs, although some of them would have gone there anyway. However, there \nwere others who did need markets, including the volunteers, who didn\u2019t receive provisions \nfrom the commissary. In any case, the chronicles provide little information about these \nmarkets, although they do recount episodes in which army commanders, cut off from their \nlines of supply, had recourse to markets.72 We need to look elsewhere. \n\nSome of the earliest extant literary productions of Islamic jurisprudence come from \nthe area of siyar, or law of war and military justice. These books mention the exchange of \ngoods in markets, especially in the context of division of spoils of war. If a fighter receives \na share and prefers to exchange it for something else, he may do this in the marketplace. \nFurthermore, the army commander may, if he chooses, sell the entire haul on the market \n\n70. A. J. Silverstein, Postal Systems in the Pre-Modern Islamic World (Cambridge: Cambridge University \nPress, 2007). \n\n71. An example is the Rh\u00f4ne-Sa\u00f4ne-Rhine axis in Gaul; see Bang, Roman Bazaar, 110\u201311, 127\u201328.\n72. Examples include al-\u1e6cabar\u012b, Ta\u02ber\u012bkh (Leiden: Brill, 1879\u20131901), 2:1315\u201317 (Maslama\u2019s army starving before \n\nConstantinople) and 2:1494 (Asad b. \u02bfAbd All\u0101h in Khuttal). Cf. N. Fries, Das Heereswesen der Araber zur Zeit der \nOmaijaden nach Tabari (T\u00fcbingen: Schn\u00fcrlen, 1921), 12\u201313.", "start_char_idx": 80805, "end_char_idx": 84649, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "94f4a795-ae06-4f57-91e3-122a761a4dd5": {"__data__": {"id_": "94f4a795-ae06-4f57-91e3-122a761a4dd5", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "692e0718-6564-416a-96a5-846696de5731", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "23ad0b0879ed31441bd779fd5288c20ae1533980036d0fec50f652e2bc88ff33", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0e320166-3c6c-43f8-be46-7b2b45014ff2", "node_type": "1", "metadata": {}, "hash": "f2d8e46d0585cbbe2570024a9baed9a7f69919add8c314e6ce09ffc6cfe97517", "class_name": "RelatedNodeInfo"}}, "text": "24  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nand then divide the proceeds among the fighters.73 However, the siyar literature says \nlittle or nothing about how these markets functioned\u2014not even whether they followed \nIslamic commercial law or whether any of the merchants conducting business there were \nnon-Muslim (as likely they often were). \n\nLinguistic Evidence\n\nThe notion of a caliphal superhighway has linguistic evidence in its favor. Gilbert Lazard \nhas argued that New Persian (Persian of the Islamic era) became the language of the entire \nIranian cultural area as a direct result of the early Islamic conquests. Before that time, \nunder the Sasanian empire, New Persian\u2019s immediate ancestor, Middle Persian or, more \nprecisely, that version of Middle Persian known to us as Pahlavi, had already expanded \nbeyond its original homeland in southwestern Iran, since it (Pahlavi) was the first language \nof the empire. However, other regions continued to use other languages including, on \nthe Inner Asian frontier, Soghdian. But then, with the early Islamic conquests, came a \nlarge-scale movement from western to eastern Iran, involving lines of communication \nand supply, soldiers and their families, camp followers, and military governors with their \ncourts and administrative apparatus. While Arabic served as the language of command and \nwritten communication, Persian constituted the everyday vernacular. It is accordingly in \nKhurasan and Transoxania that we find the earliest evidence for New Persian, using the \nArabic alphabet. By 1000 CE it had replaced Soghdian in the east, by which time it had also \nmoved back west and become the language of the entire Iranian cultural region.74 \n\nA similar argument could be made for the spread of Arabic in former Byzantine lands at \nthe expense of Greek. How can we account for the rapid spread of Arabic, through all levels \nof society and in both urban and rural areas, when Greek had not spread similarly under \nHellenistic and Roman rule?75 The answer must have to do with increased communication \namong markets and towns and the articulation of their roles. Here we may note that \nthe evidence of language, in and of itself, can be useful. We may also note that dynamic \nmovement on a large scale provides a key to understanding the early development of the \nIslamic economy.\n\nOwnership of the Market\n\nIn classical Islamic law, the market (a concrete, physical space, not the abstract space \nof the modern concept) is, or should be, marked by openness, both in the accessibility of \nthe space and in the transparency of the transactions taking place there. The marketplace \nneeds to be sustained and protected from predators, both internal and external, and \n\n73. A. Morabia, Le \u011fih\u00e2d dans l\u2019Islam m\u00e9di\u00e9val (Paris: Albin Michel, 1993), 245. \n74. Lazard, \u201cThe Rise of the New Persian Language,\u201d in Cambridge History of Iran, vol. 4, ed. R. N. Frye, \n\n595\u2013632 (Cambridge: Cambridge University Press, 1975); idem, La formation de la langue persane, Travaux et \nm\u00e9moires de l\u2019Institut d\u2019Etudes Iraniennes I (Paris: Peeters, 1995).\n\n75. D. Wasserstein, \u201cWhy Did Arabic Succeed Where Greek Failed? Language Change in the Near East after \nMuhammad,\u201d Scripta Classica Israelica 22 (2003): 257\u201372. See also R. Stroumsa, \u201cGreek and Arabic in Nessana,\u201d \nin Schubert and Sijpesteijn, Documents and History, 143\u201357.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  25\n\nthe political authorities are assumed to take responsibility for its safeguarding. It is not, \nhowever, a space owned by anyone. To this we may add that it is generally thought that \nIslamic governments, beginning with the early caliphate, did not exert monopolistic power \nin the marketplace in any systematic way. In particular, they did not corner the production \nand/or distribution of strategic commodities, at least not on the scale that their Roman and \nByzantine predecessors and counterparts had achieved.76\n\nHowever, this picture contrasts with other known characteristics of early Islamic \ngovernment, especially of the Umayyads.", "start_char_idx": 84653, "end_char_idx": 88747, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0e320166-3c6c-43f8-be46-7b2b45014ff2": {"__data__": {"id_": "0e320166-3c6c-43f8-be46-7b2b45014ff2", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "94f4a795-ae06-4f57-91e3-122a761a4dd5", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "3fa87d03e3205080c015a22f8ae14722772887aca81d17ee2d9aa8b6ca9c507c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7459273b-1353-4c44-9fcc-d997350de679", "node_type": "1", "metadata": {}, "hash": "0b80327a02da61b1f8f14b39d7270b0e6de19c17e1f9b49c68e4116d9af9929c", "class_name": "RelatedNodeInfo"}}, "text": "We begin with the words attributed to Yaz\u012bd III \nupon his ascent to the caliphate in 126/744 during the civil war known as the Third Fitna: \n\u201cO people, I give you my pledge that I will not place stone upon stone nor brick upon brick, \nI will not dig any canal, I will not accumulate wealth or give it to any wife or child [of mine]. \n. . .\u201d77 Here Yaz\u012bd condemned not only his predecessor al-Wal\u012bd II but the entire Umayyad \ndynasty and clan. However, Yaz\u012bd\u2019s attempt to dissociate himself from his family\u2019s mania for \nbuilding did him little good, as he soon fell victim to the ongoing dynastic and civil strife. \n\nDespite all the differences among the various opponents of the Umayyads (including \nZubayrids, Sh\u012b\u02bfites, and Kh\u0101rijites), they agreed among themselves in condemning the \nUmayyads for having \u201cusurped\u201d property that ought, in the first instance, to have belonged \nto the early Arab settlers, or to the community as a whole, or to the Family of the Prophet. \nNow the Umayyads had their own claims and justifications in these matters. However, \ntheir accusers had material evidence on their side, in that the ruling elite demonstrably did \nengage in commercial and agricultural ventures, some of them quite extensive, in addition \nto the mosques and palaces and other buildings for which they are better known today.\n\nAccording to a fairly well-known report, after Mu\u1e25ammad first arrived in Medina, he \nopened a market there and gave instructions that no one should impose taxes on it or \nbuild it up. Perhaps around forty years later the caliph Mu\u02bf\u0101wiya, who pursued building \nand agricultural projects in both western and eastern Arabia,78 built two commercial spaces \nwithin the market of Medina and refurbished a third,79 in apparent violation of the principle \npreviously established by the Prophet. Afterward, during the reign of Hish\u0101m, the caliph\u2019s \nuncle Ibr\u0101h\u012bm, then governor of Medina, ordered the construction of a walled complex of \nshops, warehouses, and inns, thus uniting the city\u2019s commercial activity within one space. \nThe complex was built handsomely and solidly with its rents accruing, of course, to Ibr\u0101h\u012bm. \nBut when Hish\u0101m died, the city\u2019s residents razed the buildings to the ground.80 We are not \ntold what caused this resentment, but it may have had to do with the usurpation of assets \nproperly belonging to the community or something similar. Did opposition also cohere \n\n76. A. Laiou and C. Morrisson, The Byzantine Economy (Cambridge: Cambridge University Press, 2007).\n77. Al-\u1e6cabar\u012b, Ta\u2019r\u012bkh, 2:1834\u201335; The History of al-\u1e6cabar\u012b, trans. C. Hillenbrand (Albany: State University of \n\nNew York Press, 1987\u20132007), 26:194; Borrut, Entre m\u00e9moire et pouvoir, 395. \n78. G. C. Miles, \u201cEarly Islamic Inscriptions near \u1e6c\u0101\u02beif in the \u1e24ij\u0101z,\u201d Journal of Near Eastern Studies 7 (1948): \n\n236\u201342; A. Al-Askar, al-Yamama in the Early Islamic Era (Reading: Ithaca Press, 2002), 84.\n79. \u02bfAbd All\u0101h b. Shih\u0101b al-D\u012bn al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101\u02be bi-akhb\u0101r D\u0101r al-Mu\u1e63\u1e6daf\u0101 (Cairo: Ma\u1e6dba\u02bfat al-\u0100d\u0101b, \n\n1373/1953), 1:541\u201343; R. Foote, \u201cUmayyad Markets and Manufacturing: Evidence for a Commercialized and \nIndustrializing Economy in Early Islamic Bil\u0101d al-Sh\u0101m\u201d (PhD diss., Harvard University, 1999), 182\u201383. \n\n80. Al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101\u02be, 1:541\u201343; Foote, \u201cUmayyad Markets,\u201d 182\u201386.", "start_char_idx": 88748, "end_char_idx": 92054, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7459273b-1353-4c44-9fcc-d997350de679": {"__data__": {"id_": "7459273b-1353-4c44-9fcc-d997350de679", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0e320166-3c6c-43f8-be46-7b2b45014ff2", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "79a304e5d24d03e19a21c9349400601507c9887fa1ec91c97bf837eef946fc27", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "643de685-4b44-4e47-80ae-10eb403b09b5", "node_type": "1", "metadata": {}, "hash": "292786a57c399960e9d16d604e31b4bb965ea778d54b4f93cc0130c442b54e62", "class_name": "RelatedNodeInfo"}}, "text": "26  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\naround the notion that this activity constituted a constriction of the market, upsetting the \nbalance prescribed by Islamic law? We do not know, as our information on the episode is \nsparse and the \u201cmainstream\u201d chronicles do not even report it. The Muwa\u1e6d\u1e6da\u02be of M\u0101lik, a \nMedinan product, does not hint at these events. \n\nIn Syria, the Umayyad caliphs and their relatives built and exploited many markets. We \nhave both archaeological and textual evidence for some of these.81 Now we may consider \nthis information in the light of recent research on the \u201cdesert castles\u201d of Umayyad bil\u0101d \nal-Sh\u0101m, which has both expanded and problematized our knowledge of these buildings\u2019 \ncommercial, agricultural, and urban contexts.82 Meanwhile, we are also told that governors \nfor the Umayyads built commercial structures in Iraq, and similar things are likely to have \nhappened elsewhere, although the best-documented province, Egypt, does not yield a clear \npicture in this regard. The \u02bfAbb\u0101sids seem to have engaged in this kind of activity less than \ntheir predecessors did, or in any case they managed to attract less attention in the process. \nIt seems on the whole, however, that governors, rulers, and their relatives did continue \nto own commercial spaces and to rent them out for profit, at least some of the time. Why, \nthen, do the Umayyads stand out for this practice?\n\nThe Umayyad caliphate was a patrimonial state, like the Roman/Byzantine and Sasanian \nempires before it and the \u02bfAbb\u0101sid caliphate after it.83 At the same time it was a frontier \nstate (or as Blankinship calls it, a jihad state), not only because it relied on revenue from \nconquest, but because the frontier was essential to the ways in which it exerted and \nexpressed its authority. This applied in particular to the metropolitan province of Syria, \nwhere the caliphate faced its first and greatest enemy, Byzantium, in frontier lands that \nwere close by and readily accessible via the superhighway. Apocalyptic literature from \nthis era points to anxiety over a possible Byzantine invasion of the Syrian heartland. The \nUmayyad caliph, meanwhile, presented himself as the protector of the Syrian Muslims \nin his person, just as he embodied the sunna for the entire community.84 In this frontier \nzone, ordinary Muslims seem to have been prevented from acquiring landed property, at \nleast during the later Umayyad era, because ownership of such property was considered \na prerogative of the caliph.85 It may also be that the Umayyad patrimonial frontier state \nextended its claim to ownership, at least tendentially, not only over newly conquered lands \nin the Syrian frontier zone but also over agricultural and commercial property in the Syrian \n\n81. See Foote, \u201cUmayyad Markets\u201d; M. McCormick, \u201cMovements and Markets in the First Millennium: \nInformation, Containers, and Shipwrecks,\u201d in Morrisson, Trade and Markets in Byzantium, 51\u201398; A. Walmsley, \n\u201cRegional Exchange and the Role of the Shop in Byzantine and Early Islamic Syria-Palestine: An Archaeological \nView,\u201d in Morrisson, Trade and Markets in Byzantium, 311\u201330. \n\n82. Borrut, Entre m\u00e9moire et pouvoir, 412\u201343 ; D. Genequand, Les \u00e9tablissements des \u00e9lites omeyyades en \nPalmyr\u00e8ne et au Proche-Orient (Beirut: Institut fran\u00e7ais du Proche-Orient, 2013); idem, \u201cFormation et devenir \ndu paysage architectural omeyyade: L\u2019apport de l\u2019arch\u00e9ologie,\u201d in Borrut and Cobb, Umayyad Legacies, 417\u201373.\n\n83. The literature on patrimonial states is enormous, though not for the early caliphate; see Borrut, Entre \nm\u00e9moire et pouvoir, 391\u201392. \n\n84. D\u00e9cobert, \u201cNotule.\u201d\n85.", "start_char_idx": 92058, "end_char_idx": 95706, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "643de685-4b44-4e47-80ae-10eb403b09b5": {"__data__": {"id_": "643de685-4b44-4e47-80ae-10eb403b09b5", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7459273b-1353-4c44-9fcc-d997350de679", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "a7fbf19fbdc752acc082ef77762c739c692fb4581ec2ca455bc4be0c0a6daa1c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "155a35a6-a3e9-4094-a9ca-04dbd43bc679", "node_type": "1", "metadata": {}, "hash": "949dabd198c7710494c548edd1045418aed023aa53c05b6dc09d88765c23fe55", "class_name": "RelatedNodeInfo"}}, "text": "84. D\u00e9cobert, \u201cNotule.\u201d\n85.  M. Bonner, \u201cThe Naming of the Frontier: \u02bfAw\u0101\u1e63im, Thugh\u016br, and the Arab Geographers,\u201d Bulletin of the \n\nSchool of Oriental and African Studies 57 (1994): 17\u201324, esp. 21\u201322. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  27\n\nheartland. It then put all these resources to productive use, compensating for the deficiency \nor unpredictability of revenues from other provinces.86 Meanwhile, it may also be the case\u2014\nalthough the matter remains controversial\u2014that the Umayyad caliphs exerted control over \nthe legal apparatus, which presumably had the final say in who owned what.87 \n\nMuslims, Christians, and Jews certainly mixed together in Umayyad Syria, and they \nmust also have shopped together. This brings up once again the question of what legal \nsystem held sway over those marketplaces that were not, as in Medina, frequented \nentirely by Arabic-speaking Muslims. The only thing that seems certain is that some \nof these marketplaces were owned by the Umayyad extended family. Yet this was the \nformative era of Islamic commercial law, a system that prevents powerful individuals from \ndominating the marketplace. Here we have the basis of another contrasting narrative \nand counternarrative. Our usual idea is that in the formative era, the Islamic marketplace \nassumed its characteristics\u2014including its emphasis on transparency and the absence of \nmonopolistic activity, including by the powers that be\u2014in a linear fashion, parallel to the \nearly development of the law governing these practices. Against this we have a picture of a \nmarketplace best characterized as diverse and conflictual. \n\nPoverty, Wealth, Asceticism \n\nModern discussions of the early Islamic economy often have an ethical, even moralizing \ncharacter. Writers\u2014whether historians, economists, journalists, apologists, or polemicists\u2014\nhave their views about progress or decline in the Islamic world, and they tend to attach the \npraise or blame for it to Islam itself. We have already seen this in the arguments over boom \nand bust. We can also see it in another way of thinking about the early Islamic economy, \nwhich, unlike \u201cboom or bust,\u201d has deep roots in arguments that actually took place in the \nNear East during the early Islamic era. These take the form of the following narrative, or \nsomething like it.\n\nBefore the coming of Islam, the Arabs lived simply and were accustomed to hardship. \nThose among them who acquired wealth preferred to give it away or to consume it with \nostentatious hospitality and feasts, hoping in this way to acquire fame, followers, and \nclients. This picture did not change fundamentally with the coming of Islam, as Mu\u1e25ammad \nand his community remained frugal in their habits and practiced solidarity and generosity \ntoward those less fortunate than themselves. But then the great conquests transformed \neverything. Accustomed to making do with little in an austere land, the Arabs suddenly had \nall the wealth of the great empires spread before them. They divided some of this wealth \namong themselves as spoils of war and took advantage of the rest as beneficiaries of the \ntax revenues that now came their way. From then on, however, things did not go smoothly. \nSome individuals acquired fabulous wealth and flaunted it with the arrogance of nouveaux \nriches. Others\u2014most famously the second caliph \u2018Umar b. al-Kha\u1e6d\u1e6d\u0101b\u2014condemned this \nattitude and practiced self-denial in ways which may strike us now as equally flamboyant. \nMeanwhile, tensions arose over who was to have how much and in comparison to whom. \n\n86.  Borrut, Entre m\u00e9moire and pouvoir, 431\u201344. \n87. Schacht, Origins of Muhammadan Jurisprudence, 192\u2013213; D\u00e9cobert, \u201cNotule.\u201d", "start_char_idx": 95679, "end_char_idx": 99394, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "155a35a6-a3e9-4094-a9ca-04dbd43bc679": {"__data__": {"id_": "155a35a6-a3e9-4094-a9ca-04dbd43bc679", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "643de685-4b44-4e47-80ae-10eb403b09b5", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "a0b54c5e54c551bc087ca0853bc227b9d8901400a819cf38817efb07f182269f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5cfd0d53-2703-4b0b-be74-11bef00eef30", "node_type": "1", "metadata": {}, "hash": "e004c3aecb0391a1f6d15c9991d904b6b9a2f01c155002d907625894e4e2d287", "class_name": "RelatedNodeInfo"}}, "text": "28  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nTensions of this kind underlay what some modern observers have called \u201csocial protests,\u201d \nsuch as the events associated with Ab\u016b Dharr al-Ghif\u0101r\u012b, and they had a role in the fitnas, \nor civil wars. Dissatisfaction of this kind also resulted, later on, in a widespread ethos of \npassively renouncing the world (zuhd). Indeed, Islamic asceticism is often portrayed as \nhaving emerged directly from the old Arabian austerity, or else from nostalgia for it.88\n\nThis mode of arguing and narrating had a major place in early Islamic economic thought \nand practice. For even if there was, as S. D. Goitein claimed, an \u201cearly Islamic bourgeoisie,\u201d89 \nnot all its members enjoyed their prosperity with blissfully carefree consciences. Contrary \nto what some present-day writers claim when they link early Islam to modern notions of \nproperty, market, and consumption, many early Muslims in the commercial sector felt \nprofound unease about \u201cgain\u201d (kasb, iktis\u0101b).90 Some of them expressed this unease, and \nperhaps even resolved it, through renunciatory practices (\u201cthis-worldly asceticism\u201d). What \nwe call the realm of economics was for them at least as much an ethical\u2014and of course, \nreligious\u2014area of concern as it was a practical one. \n\nPerhaps our modern discussions have taken this discourse too literally. It was quite \nnatural for people in, say, third/ninth-century Baghdad to view their own ups and downs \nin continuity with events in Arabia two or three centuries earlier. For after all, it was old \nArabia and the earliest generations of Islam that provided them with legal and ethical \nframeworks for understanding these matters. Nonetheless, they lived in a different world: \nwealthier, urbanized, monetized, and with incomparably higher degrees of division of labor \nand social inequality. Accordingly, we should pay attention to this discourse, and others \nlike it, not as literal accounts of what happened, but as components of early Muslims\u2019 \nunderstanding of the economic realm.\n\nConclusions\n\nHere we may step back for a moment to ask what questions matter most for us regarding \nthe economy of early Islam. We will all have our own preferences, but it seems that most of \nthe modern contributions discussed here share a concern with continuity. Did the coming \nof Islam mean business as usual or a fresh start? Did property and infrastructure suffer \ndamage from the early conquests? What new technologies were introduced and what \nalready-existing technologies advanced or declined? What happened to trade networks at \nthe local, regional, and interregional levels? These questions often occur in the framework \nof an inquiry regarding the transition \u201cfrom late antiquity to early Islam.\u201d \n\nThese questions are all important. However, as scholars have asked and (where possible) \nanswered them, they have not managed to avoid the problems discussed toward the \nbeginning of this article. In particular, the term \u201ceconomy\u201d recurs in its modern sense, as \nan autonomous domain of experience, whereas the inhabitants of the early caliphate did \nnot think of the economy in such terms\u2014as indeed no one did before the modern era. This \ndoes not mean that we should avoid the term, precisely in its modern sense: for as modern \n\n88. L. Kinberg, \u201cWhat Is Meant by Zuhd,\u201d Studia Islamica 66 (1985): 27\u201344.\n89. Goitein, \u201cRise of the Middle-Eastern Bourgeoisie.\u201d\n90. L. Kinberg, \u201cCompromise of Commerce,\u201d Der Islam 66 (1989): 193\u2013212; Bonner, \u201cKit\u0101b al-Kasb.\u201d", "start_char_idx": 99398, "end_char_idx": 102912, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5cfd0d53-2703-4b0b-be74-11bef00eef30": {"__data__": {"id_": "5cfd0d53-2703-4b0b-be74-11bef00eef30", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "155a35a6-a3e9-4094-a9ca-04dbd43bc679", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "6d8683d53b9c1e3b50bbba3148959568567298d582b456a0e43072cf2763fb80", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fd7f668b-3308-48c8-9d25-4778e00f03b2", "node_type": "1", "metadata": {}, "hash": "2a601a06b336403d09cf852a2726d150164ca5750e650c093c5c106aafd9e45e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  29\n\nobservers, we have no real alternative. However, we do need to integrate the economy into \nother areas of experience, including religion and politics (both civilian and military). We \nalso need to consider the early Islamic economy in the comparative context of tributary \nempires.\n\nModern discussions tend to portray these changes in Near Eastern society, politics, \nand economy as dutifully attending upon the arrival of a new ideology. Once certain basic \nprinciples and habits have been inculcated in the earliest generations, they remain in force \nbasically forever. Yet everything that we know about early Islam suggests that this was an \nera of dynamic change. For that collective actor known to us as the Muslim community, it \nwas an era of intense conflict, both external and internal. Accordingly, we may do well to \nseek approaches that feature dynamism and movement. Here Maurice Lombard stands out, \nin retrospect, as a pioneer.\n\nIn this article I have discussed only a few of the many pieces that need to be integrated \ninto a broad picture. I have tried to find ways to use the early sources productively, by \nidentifying contrasting and conflicting narratives and counternarratives within them. In \nthis way I hope to discover certain institutional matrices that shaped these processes\u2014\nthough they did not govern or determine them. In the case of the argument over Meccan \ntrade, we can identify two rival matrices, one in the master narrative familiar to us from \nsuch authors as al-Azraq\u012b, and the other in the narrative of the \u201cmarkets of the Arabs.\u201d \nThese matrices are then, in turn, relevant to the events of the ridda wars, which, as already \nnoted, followed the sequence of the \u201cmarkets of the Arabs\u201d throughout the peninsula, but \nin reverse order. For the Umayyad era, meanwhile, we have lots of information regarding \nthe economy, but we lack a framework (or matrix) for bringing it all together. Again, the \njuxtaposition of rival conceptions may be useful: instead of an orderly progress toward the \n\u201cfree-market\u201d world of the \u02bfAbb\u0101sid era, we may have before us a diverse, even chaotic \nmarketplace in which the ruling elites do precisely that which, according to Islamic law, \nthey are not supposed to do, namely, manipulate and create productive and commercial \ninfrastructure and institutions, all to their own advantage.\n\nFinally, we may return to the economic boom that began in the early \u02bfAbb\u0101sid era, if not \nearlier. We do not know exactly how it happened, but during the third/ninth century the \nsituation becomes clearer, as we begin to have literary sources of various kinds. Among \nthese the Arabic geographical literature is especially helpful, and within this literature \nthe fourth/tenth-century author Ibn \u1e24awqal91 stands out in particular. With his expertise \nin trade, commerce, finance, and public administration, Ibn \u1e24awqal helps us recognize \nour point of arrival. He also presents the advantage of having devoured (or thoroughly \nplagiarized) his predecessor al-I\u1e63\u1e6dakhr\u012b, so that this single text provides detailed information \nfrom at least two successive generations. \n\nOne of the features of Ibn \u1e24awqal\u2019s work is his detailed itinerary, already familiar from \nearlier Arabic geographical literature. Even though al-I\u1e63\u1e6dakhr\u012b and Ibn \u1e24awqal offer the \nresults of their own experience and research, these itineraries constitute the collective \n\n91. Ab\u016b al-Q\u0101sim Ibn \u1e24awqal al-Na\u1e63\u012bb\u012b, Kit\u0101b \u1e62\u016brat al-ar\u1e0d, ed. J. Kramers (Leiden: Brill, 1938; repr. 1967); \ntrans. M. Bonner, Book of the Image of the Earth (Reading: Garnet, 2018).", "start_char_idx": 102916, "end_char_idx": 106573, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fd7f668b-3308-48c8-9d25-4778e00f03b2": {"__data__": {"id_": "fd7f668b-3308-48c8-9d25-4778e00f03b2", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5cfd0d53-2703-4b0b-be74-11bef00eef30", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "3d17031a366c2fed3e2895dcb528784f016927418ceb30de05ff4f8013ef5c10", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "880a09a8-ecbe-411a-8cca-65dc6e5b92c9", "node_type": "1", "metadata": {}, "hash": "6a8635eab4725ddb74773d9e8ac142cbde162e10444abf5dcbf6ae775b7aae87", "class_name": "RelatedNodeInfo"}}, "text": "30  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nachievement of several generations. They are tied in their origins not only to the imperial \npostal system (bar\u012bd) but also to the army, including of the Umayyad era, with its \nsuperhighway. Another feature is political fragmentation. Al-I\u1e63\u1e6dakhr\u012b and Ibn \u1e24awqal do \nnot even try to peddle the fiction of a unitary caliphate, which in their time existed barely \nor not at all. Despite this fragmentation, however, a remarkable integration of markets \nand production emerges from Ibn \u1e24awqal\u2019s presentation of networks at the local, regional, \nand interregional levels. I use \u201cintegration\u201d here in a general sense, but I think that upon \nclose examination, this and similar texts will also yield evidence of integration in a more \ntechnical sense, regarding the relation (coordination) of prices for a range of commodities \nand over time in different, but connected markets.92\n\nFor the most part in Ibn \u1e24awqal\u2019s world, governors and rulers do not intervene often in \nthe marketplace, at least directly. The great exception, the \u1e24amd\u0101nid ruler N\u0101\u1e63ir al-Dawla, \nintervenes in, or rather usurps and destroys marketplaces, especially in Nisibis and Mosul, \nso egregiously and outrageously as actually to prove the rule.93 On another occasion, in Tifl\u012bs \n(Tbilisi), when a group of merchants undertake a rather questionable piece of business, \ntheir leader sends a message to the am\u012br to inform him but does not wait for permission \nto proceed.94 Here we see no Polanyian \u201cfactors\u201d (merchants operating on the account of \nthe ruler or the state), and none of the \u201cpiggybacking\u201d activity of certain merchants in the \nRoman empire who, many centuries earlier, had combined lucrative activity on behalf of \nthe state with commerce on their own account, receiving handsome tax breaks along the \nway.95 On the other hand, Ibn \u1e24awqal shows endless admiration for certain great men who, \nafter acquiring fortunes in government service, set themselves up in the countryside in \nmanorial splendor,96 like provincial magnates in the Roman and other tributary empires. He \nnever tires of recounting the exploits of such people in the fiercely competitive domain of \ngenerosity and hospitality. \n\nIbn \u1e24awqal brings us to where we knew we were going to arrive all along: a world \nwhere princes and governors exert only limited control over the marketplace; where \nIslamic commercial law prevails, more or less, in that marketplace; where prices find their \n\u201ccorrect\u201d levels on their own; and where many people\u2014including Ibn \u1e24awqal himself\u2014\nshow remarkable sophistication in the economic, commercial, and fiscal domains. One way \nor another, this is a different world from that of late Byzantine Syria and Egypt and Sasanian \nIraq and Iran. Markets are now more integrated and yes, by modern standards, more \u201cfree.\u201d\n\nHow have we arrived here? I would argue that it has not been along a straight line leading \nback to the Mecca and Medina of the Prophet and beyond that to an earlier, promarket \n(though still pagan) Mecca. Instead, the early Islamic economic regime included what we \nmay call, in Polanyian terms, a surprisingly large dose of reciprocity, frequently expressed \n\n92. Bang, Roman Bazaar, 12, 29, 114\u201315. \n93. Ibn \u1e24awqal, Kit\u0101b \u1e62\u016brat al-ar\u1e0d, 211\u201316. The same applies to Sayf al-Dawla in Aleppo, and other members \n\nof the \u1e24amd\u0101nid clan.\n94. Ibid., 340\u201342.\n95. Bang, Roman Bazaar, 74\u201375. \n96. Ibn \u1e24awqal, Kit\u0101b \u1e62\u016brat al-ar\u1e0d, 98\u201399, 154, 454, 466.", "start_char_idx": 106577, "end_char_idx": 110066, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "880a09a8-ecbe-411a-8cca-65dc6e5b92c9": {"__data__": {"id_": "880a09a8-ecbe-411a-8cca-65dc6e5b92c9", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fd7f668b-3308-48c8-9d25-4778e00f03b2", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "3db2fa3bf6758aaae3f3fe2578bf707a0cae1686b95a5275e77bf60b8e74c84a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e5a59936-157e-4fcd-98f6-068a91f07b49", "node_type": "1", "metadata": {}, "hash": "554a3e5a8b8cfde69b1af20fc506e21012937a6af57020b5ff603536e27f2d83", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  31\n\nin Qur\u02be\u0101nic rhetoric and ethics, together with more predictable doses of redistribution and \nmarket exchange. Above all, the early Islamic economic order emerged from the large-scale \nmovements and mixings of merchants, soldiers, and other people, together with the legal \nand moral principles, commodities, gifts, and other things that they bring with them. It also \nemerged from a long series of conflicts, such as those between Quraysh and their rivals in \nold Arabia over trade and access to markets; between the earliest Islam and its ideological, \npolitical, and commercial rivals; between the Umayyad ruling house and its enemies; and \nothers that remain to be identified and charted.\n\n\n\n32  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nBibliography\n\nAl-Askar, Abdullah. Al-Yamama in the Early Islamic Era. Reading: Ithaca Press, 2002.\n\nAvni, Gideon. The Byzantine-Islamic Transition in Palestine: An Archaeological Approach. \nOxford: Oxford University Press, 2014. \n\nAl-Azraq\u012b, Mu\u1e25ammad ibn \u02bfAbd All\u0101h. Akhb\u0101r Makka. Mecca: D\u0101r al-Thaq\u0101fa, 1385/1965. \n\nAl-Bakr\u012b, Ab\u016b \u02bfUbayd. Mu\u02bfjam m\u0101 ista\u02bfjam. Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2008.\n\nBang, Peter F. \u201cRome and the Comparative Study of Tributary Empires.\u201d Medieval History \nJournal 6 (2003): 189\u2013216.\n\n\u2014\u2014\u2014 and Christopher A. Bayly. \u201cIntroduction: Comparing Pre-Modern Empires.\u201d Medieval \nHistory Journal 6 (2003): 169\u2013187. \n\n\u2014\u2014\u2014. \u201cTrade and Empire\u2014In Search of Organizing Concepts for the Roman Economy,\u201d \nPast and Present 195 (2007): 3\u201354;\n\n\u2014\u2014\u2014. The Roman Bazaar: A Comparative Study of Trade and Markets in a Tributary \nEmpire. Cambridge: Cambridge University Press, 2008.\n\n\u2014\u2014\u2014. \u201cThe Ancient Economy and New Institutional Economics.\u201d Journal of Roman Studies \n99 (2009): 194\u2013206. \n\n\u2014\u2014\u2014 and Christopher A. Bayly, eds. Tributary Empires in Global History. 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Edited by C\u00e9cile Morrison. \nDumbarton Oaks: Dumbarton Oaks Research Library and Collection, 2012.\n\nBlankinship, Khalid Y. The End of the Jih\u0101d State. Albany: State University of New York \nPress, 1994.", "start_char_idx": 110071, "end_char_idx": 112905, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e5a59936-157e-4fcd-98f6-068a91f07b49": {"__data__": {"id_": "e5a59936-157e-4fcd-98f6-068a91f07b49", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "880a09a8-ecbe-411a-8cca-65dc6e5b92c9", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "75949a2a6e67569800b14dd3fdfa31b695dba680c675013b25fc9457612c626e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3fc98c6e-ffab-4a97-bd43-0aa0049a936e", "node_type": "1", "metadata": {}, "hash": "38cee400e42fb7d93dfc4a30a4bef7418f2acdf350a7d0a006a97a36e418973b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  33\n\nBonner, Michael. \u201cThe Naming of the Frontier: \u02bfAw\u0101\u1e63im, Thugh\u016br, and the Arab \nGeographers.\u201d Bulletin of the School of Oriental and African Studies 57 (1994): 17\u201324.\n\n\u2014\u2014\u2014. \u201cThe Kit\u0101b al-Kasb Attributed to al-Shayb\u0101n\u012b: Poverty, Surplus, and the Circulation \nof Wealth.\u201d Journal of the American Oriental Society 121 (2001): 410\u2013427. \n\n\u2014\u2014\u2014. \u201cPoverty and Economics in the Qur\u02bean.\u201d Journal of Interdisciplinary History 35 \n(2005): 391\u2013406.\n\n\u2014\u2014\u2014. \u201cThe Arabian Silent Trade: Profit and Nobility in the \u2018Markets of the Arabs.\u2019\u201d In \nHistories of the Middle East, 23\u201351. Edited by Adam Sabra et al. Leiden: Brill, 2010.\n\n\u2014\u2014\u2014. \u201c\u2018Time Has Come Full Circle: Markets, Fairs and the Calendar in Arabia before Islam.\u201d \nIn Scholars and Scholarship of the Islamic World, 15\u201347. Edited by A. Ahmed et al. \nLeiden: Brill, 2011. \n\n\u2014\u2014\u2014. \u201cCommerce and Migration before Islam: A Brief History of a Long Literary \nTradition.\u201d In Iranian Language and Culture, 1\u201327. Edited by Behrad Aghaei and M. R. \nGhanoonparvar. Malibu, CA: Mazda, 2012. \n\n\u2014\u2014\u2014. \u201cThe Ridda in East Arabian Perspective.\u201d Paper Presented at the Annual Meeting of \nthe Middle East Studies Association. Denver, 24 November 2015.\n\nBorrut, Antoine. Entre m\u00e9moire et pouvoir: L\u2019espace syrien sous les derniers Omeyyades et \nles premiers Abbassides v. 72\u2013193/692\u2013809. Leiden: Brill, 2011.\n\nBulliet, Richard. Cotton, Climate and Camels in Early Islamic Iran. New York: Columbia \nUniversity Press, 2010. \n\nBurbank, Jane and Frederick Cooper. Empires in World History: Power and the Politics of \nDifference. Princeton, NJ: Princeton University Press, 2010. \n\nCahen, Claude. \u201cBook Review: L\u2019Islam dans sa premi\u00e8re grandeur.\u201d Revue Historique 502 \n(1972): 471\u2013473.\n\nCalder, Norman. Studies in Early Muslim Jurisprudence. Oxford: Clarendon, 1993.\n\nChang, Michael G. A Court on Horseback: Imperial Touring and the Construction of Qing \nRule, 1680\u20131785. Cambridge, MA: Harvard University Asia Center, 2007.\n\nConrad, Lawrence I. \u201c\u1e6c\u0101\u02bf\u016bn and Wab\u0101\u02be: Conceptions of Plague and Pestilence in Early \nIslam.\u201d Journal of the Economic and Social History of the Orient 25 (1982): 268\u2013307. \n\nCo\u015fgel, Metin M. \u201cStagnation and Change in Islamic History,\u201d University of Connecticut \nWorking Paper 2007-47. September 2007.  http://digitalcommons.uconn.edu/cgi/\nviewcontent.cgi?article=1195&context=econ_wpapers", "start_char_idx": 112909, "end_char_idx": 115305, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3fc98c6e-ffab-4a97-bd43-0aa0049a936e": {"__data__": {"id_": "3fc98c6e-ffab-4a97-bd43-0aa0049a936e", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e5a59936-157e-4fcd-98f6-068a91f07b49", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "1eb7c3b6fd6b3ac4c1376e98011fe0c4da804adbe4d300ee9b1918b2e6578676", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "14c69a86-4658-47cb-8d94-39e377510ec3", "node_type": "1", "metadata": {}, "hash": "d09a7c24f8350c03583e9b17445c1636fd509f5ae4f5057de457098bbb76b872", "class_name": "RelatedNodeInfo"}}, "text": "34  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nCrone, Patricia Meccan Trade and the Rise of Islam Princeton, NJ: Princeton University \nPress, 1987. \n\n\u2014\u2014\u2014. Roman, Provincial and Islamic Law (Cambridge: Cambridge University Press, 1987). \n\n\u2014\u2014\u2014 and A. Silverstein. \u201cThe Ancient Near East and Islam: The Case of Lot-Casting.\u201d \nJournal of Semitic Studies 55 (2010): 423\u2013450. \n\n\u2014\u2014\u2014. \u201cQuraysh and the Roman Army: Making Sense of the Meccan Leather Trade.\u201d \nBulletin of the School of Oriental and African Studies 70 (2007): 63\u201388.\n\n\u2014\u2014\u2014. \u201cSerjeant and Meccan Trade.\u201d Arabica 39 (1992): 216\u2013240.\n\nCrosby, Alfred W. Ecological Imperialism: The Biological Expansion of Europe, 900\u20131900. \nCambridge: Cambridge University Press, 2004.\n\nDecker, Michael. \u201cPlants and Progress: Rethinking the Islamic Agricultural Revolution.\u201d \nJournal of World History 20 (2009): 187\u2013206.\n\nD\u00e9cobert, Christian. Le mendiant et le combattant: L\u2019institution de l\u2019islam. Paris: Le Seuil, \n1991. \n\n\u2014\u2014\u2014. \u201cNotule sur le patrimonialisme omeyyade.\u201d In Umayyad Legacies, 213\u2013254. Edited by \nAntoine Borrut and Paul Cobb. Leiden: Brill, 2010. \n\nDodds, Eric R. Pagan and Christian in an Age of Anxiety. Cambridge: Cambridge University \nPress, 1965. \n\nDuindam, Jeroen, T\u00fclay Artan, and Metin Kunt, eds. Royal Courts in Dynastic States and \nEmpires: A Global Perspective. Leiden: Brill, 2011.\n\n\u2014\u2014\u2014 and Sabine Dabringhaus, eds. The Dynastic Centre and the Provinces: Agents and \nInteractions. Leiden: Brill, 2014.\n\nFinley, M.I. The Ancient Economy. Berkeley: University of California Press, 1973, 1985.\n\nFoote, Rebecca. \u201cUmayyad Markets and Manufacturing: Evidence for a Commercialized and \nIndustrializing Economy in Early Islamic Bil\u0101d al-Sh\u0101m.\u201d PhD dissertation, Harvard \nUniversity, 1999. \n\nFowden, Garth. Empire to Commonwealth: Consequences of Monotheism in Late Antiquity. \nPrinceton, NJ: Princeton University Press, 1993. \n\nFries, Nicolaus. Das Heereswesen der Araber zur Zeit der Omaijaden nach Tabari. T\u00fcbingen: \nSchn\u00fcrlen, 1921.\n\nGenequand, Denis. \u201cFormation et devenir du paysage architectural omeyyade: L\u2019apport \nde l\u2019arch\u00e9ologie.\u201d In Umayyad Legacies, 417\u2013473. Edited by Antoine Borrut and Paul \nCobb. Leiden: Brill, 2010.", "start_char_idx": 115309, "end_char_idx": 117502, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "14c69a86-4658-47cb-8d94-39e377510ec3": {"__data__": {"id_": "14c69a86-4658-47cb-8d94-39e377510ec3", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3fc98c6e-ffab-4a97-bd43-0aa0049a936e", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "9d3096d48785be8e278f17c94f0fb8b3f23512facd35bee9693f6830dee3d429", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8623b55a-c0e5-4d1f-845a-d4956b06006c", "node_type": "1", "metadata": {}, "hash": "4dbdd045a7e3209b44d4a071666a01eb7232c52fd267f4697823b00f209d65a2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  35\n\n\u2014\u2014\u2014. Les \u00e9tablissements des \u00e9lites omeyyades en Palmyr\u00e8ne et au Proche-Orient. Beirut: \nInstitut fran\u00e7ais du Proche-Orient, 2013.\n\nGoitein, Shelomo D. \u201cThe Rise of the Middle-Eastern Bourgeoisie in Early Islamic Times.\u201d In \nStudies in Islam and Islamic Institutions, 217\u2013241. Edited by Shelomo Goitein. Leiden: \nBrill, 1968. \n\nGreif, Avner. Institutions and the Path to the Modern Economy: Lessons from Medieval \nTrade. Cambridge: Cambridge University Press, 2006.\n\nHaider, Najam. \u201cThe Wa\u1e63\u012bya of Ab\u016b H\u0101shim.\u201d In Scholars and Scholarship of the Islamic \nWorld, 49\u201383. Edited by A. Ahmed et al. Leiden: Brill, 2011.\n\nHaldon, John, ed. Money, Power and Politics in Early Islamic Syria. Farnham: Ashgate, 2010.\n\nAl-\u1e24amaw\u012b, Y\u0101q\u016bt al-R\u016bm\u012b. Mu\u02bfjam al-buld\u0101n. Beirut: D\u0101r \u1e62\u0101dir, 1955\u20131957. \n\nHeck, Gene. \u201cGold Mining in Arabia and the Rise of the Islamic State.\u201d Journal of the \nEconomic and Social History of the Orient 42 (1999): 364\u2013395.\n\n\u2014\u2014\u2014. Charlemagne, Muhammad, and the Arab Roots of Capitalism. Berlin: De Gruyter, \n2006. \n\nEl-Hibri, Tayeb. Reinterpreting Islamic Historiography. Cambridge: Cambridge University \nPress, 1999. \n\nHodgson, Marshall. The Venture of Islam: Conscience and History in a World Civilization. \nChicago: University of Chicago Press, 1974.\n\n\u2014\u2014\u2014. Rethinking World History: Essays on Europe, Islam and World History. Cambridge: \nCambridge University Press, 1993. \n\nJongman, Willem M. \u201cRome: The Political Economy of a World-Empire.\u201d Medieval History \nJournal 6 (2003): 303\u2013326.\n\nKennedy, Hugh. \u201cThe Islamic Near East in Islamic Late Antiquity.\u201d In Fiscal Regimes and \nthe Political Economy, 390\u2013403. Edited by Andrew Monson and Walter Scheidel. \nCambridge: Cambridge University Press, 2015.\n\nKinberg, Leah. \u201cWhat Is Meant by Zuhd.\u201d Studia Islamica 66 (1985): 27\u201344.\n\n\u2014\u2014\u2014. \u201cCompromise of Commerce: A Study of Early Traditions Concerning Poverty and \nWealth.\u201d Der Islam 66 (1989): 193\u2013212.\n\nKister, M.J. \u201cMecca and Tam\u012bm.\u201d Journal of the Economic and Social History of the Orient 8 \n(1965): 113\u2013163. \n\nKoehler, Benedikt. Early Islam and the Birth of Capitalism. 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Cambridge: Cambridge \nUniversity Press, 1990.\n\n\u2014\u2014\u2014. Understanding the Process of Economic Change. Princeton, NJ: Princeton University \nPress, 2005.\n\nPolanyi, Karl. The Great Transformation. Boston: Beacon, 2001. \n\n\u2014\u2014\u2014, Conrad M. Arensberg, and Harry W. Pearson, eds. Trade and Markets in the Early \nEmpires. Chicago: University of Chicago Press, 1957. \n\nRenger, Johannes. \u201cEconomy of Ancient Mesopotamia: A General Outline.\u201d In The \nBabylonian World, 187\u2013197. Edited by Gwendolyn Leick. London: Routledge, 2007. \n\nRippin, Andrew. \u201cThe Commerce of Eschatology.\u201d In The Qur\u02bean as Text, 125\u2013135. Edited by \nStefan Wild. Leiden: Brill, 1995. \n\nRobinson, Chase. \u201cReconstructing Early Islam: Truth and Consequences.\u201d In Method and \nTheory in the Study of Islamic Origins, 101\u2013134. Edited by Herbert Berg. Leiden: Brill, \n2004. \n\nRodinson, Maxime. Islam and Capitalism. Translated by Brian Pearce. New York: Pantheon, \n1974. \n\n\u2014\u2014\u2014. \u201cLes conditions religieuses de la vie \u00e9conomique.\u201d In Wirtschaftsgeschichte des \nVorderen Orients, 18\u201330. Edited by Bertold Spuler. Leiden: Brill, 1977.", "start_char_idx": 122130, "end_char_idx": 124248, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2668e158-2f44-497b-92e0-796dea8a86ec": {"__data__": {"id_": "2668e158-2f44-497b-92e0-796dea8a86ec", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1a50da50-5992-4813-a06c-b2608988754d", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "a5d0cb005a3e223ede76b5847f31c73ff3348c1d1fe42c15b06659b67d7dad0a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "79ae967b-d90c-4624-a869-98e407470388", "node_type": "1", "metadata": {}, "hash": "7c257a6df422d4685606d383b6d649699e847122a048d9a92f915c52dbfb6ad6", "class_name": "RelatedNodeInfo"}}, "text": "38  \u2022  Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nRostovsteff, Michael. The Social and Economic History of the Roman Empire. Oxford: \nOxford University Press, 1957. \n\nSabra, Adam. \u201cPrices Are in God\u2019s Hands.\u201d In Poverty and Charity in Middle Eastern \nContexts, 73\u201391. Edited by Michael Bonner et al. Albany: State University of New York \nPress, 2003. \n\nAl-Samh\u016bd\u012b, \u02bfAbd All\u0101h b. Shih\u0101b al-D\u012bn. Waf\u0101\u02be al-waf\u0101\u02be bi-akhb\u0101r D\u0101r al-Mu\u1e63\u1e6daf\u0101. Cairo: \nMa\u1e6dba\u02bfat al-\u0100d\u0101b, 1373/1953.\n\nSchacht, Joseph. The Origins of Muhammadan Jurisprudence. Oxford: Clarendon, 1950. \n\nSchubert, Alexander and Petra Sijpesteijn, eds. Documents and the History of the Early \nIslamic World. Leiden: Brill, 2014. \n\nSelb, Walter and Hubert Kaufhold. Das syrisch-r\u00f6mische Rechtsbuch, 3 vols., \n\u00d6sterreichische Akademie der Wissenschaften, Denkschriften der philosophisch-\nhistorischen Klasse 295. 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Edited by Alexander Schubert and Petra Sijpesteijn. \nLeiden: Brill, 2014. \n\nAl-\u1e6cabar\u012b, Ab\u016b Ja\u02bffar Mu\u1e25ammad ibn Jar\u012br. Ta\u02ber\u012bkh. Leiden: Brill, 1879\u20131901.\n\n\u2014\u2014\u2014. The History of al-\u1e6cabar\u012b. Translated by Carole Hillenbrand. Albany: State University \nof New York Press, 1987\u20132007. \n\nTemin, Peter. \u201cA Market Economy in the Early Roman Empire.\u201d Journal of Roman Studies \n91 (2001): 169\u2013181.\n\n\u2014\u2014\u2014. The Roman Market Economy. Princeton, NJ: Princeton University Press, 2013.", "start_char_idx": 124252, "end_char_idx": 126491, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "79ae967b-d90c-4624-a869-98e407470388": {"__data__": {"id_": "79ae967b-d90c-4624-a869-98e407470388", "embedding": null, "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6779", "node_type": "4", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "f175e2da40e520f57ae2748a41da60c5c8f7c040c46e0ec648e8fcf5fb7f2e3c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2668e158-2f44-497b-92e0-796dea8a86ec", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "a49608758a2293ba66c2e388fbeb4def26c075c924efb8013fd05c91265d65e4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ab1c1e6f-8ec6-4785-8ada-11990fb777f2", "node_type": "1", "metadata": {}, "hash": "9c5fa9198958a09f24217efb350b2d1dab48adce8bac17533c9083f8093e1a65", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n In Search of the Early Islamic Economy \u2022  39\n\nTripp, Charles. Islam and the Moral Economy: The Challenge of Capitalism. Cambridge: \nCambridge University Press, 2006. \n\nde la Vaissi\u00e8re, \u00c9tienne. Soghdian Traders. Translated by James Ward. Leiden: Brill, 2005.\n\nWalmsley, Alan. \u201cProduction Exchange and Regional Trade in the Islamic East \nMediterranean: Old Structures, New Systems?\u201d In The Long Eighth Century: \nProduction, Distribution and Demand, 265\u2013343. Edited by Inge L. Hansen and Chris \nWickham. Leiden: Brill, 2000. \n\nWalmsley, Alan Early Islamic Syria: An Archaeological Assessment. London: Bloomsbury, \n2007.\n\n\u2014\u2014\u2014. \u201cRegional Exchange and the Role of the Shop in Byzantine and Early Islamic Syria-\nPalestine: An Archaeological View.\u201d In Trade and Markets in Byzantium, 311\u2013330. \nEdited by C\u00e9cile Morrisson. Washington, DC: Dumbarton Oaks, 2012. \n\nWasserstein, David. \u201cWhy Did Arabic Succeed Where Greek Failed? Language Change in the \nNear East after Muhammad.\u201d Scripta Classica Israelica 22 (2003): 257\u2013272. \n\nWatson, Andrew M. Agricultural Innovation in the Early Islamic World: The Diffusion of \nCrops and Farming Techniques, 700\u20131100. Cambridge: Cambridge University Press, \n1983. \n\nWatt, W. Montgomery. Muhammad at Mecca. Oxford: Clarendon, 1953. \n\nWickham, Chris. Framing the Early Middle Ages: Europe and the Mediterranean, 400\u2013800. \nOxford: Oxford University Press, 2006. \n\n\u2014\u2014\u2014. \u201cTributary Empires: Late Rome and the Arab Caliphate.\u201d In Tributary Empires in \nGlobal History, 205\u2013213. Edited by Peter Bang and Christopher A. Bayly. Houndmills: \nPalgrave Macmillan, 2011.", "start_char_idx": 126496, "end_char_idx": 128111, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ab1c1e6f-8ec6-4785-8ada-11990fb777f2": {"__data__": {"id_": "ab1c1e6f-8ec6-4785-8ada-11990fb777f2", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "79ae967b-d90c-4624-a869-98e407470388", "node_type": "1", "metadata": {"identifier": "alusur-6779", "author": "Bonner, Michael", "title": "In Search of the Early Islamic Economy", "date": "2019-11-15", "file": "alusur-6779.pdf"}, "hash": "3d63b03451e37d1d3690e76e3457325307c58937b8b05f3e37b635cd123c8432", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d464f408-83d2-404d-9197-474c4d1b5610", "node_type": "1", "metadata": {}, "hash": "5409674062f9d64c9452b2192c2ff1a84738542ada517d989932a57b3e701be6", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 40-111\n\n  Reacting to Mu\u1e25ammad: \nThree Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *\n\nPamela Klasova\nBowdoin College\n\n(pklasova@bowdoin.edu)\n\n\u201cNothing is like the times of our [old] abode [. . .]! Now, chains have encircled [our]  \nnecks / and the youth has become like a middle-aged man, saying only the right things \n(laysa bi-q\u0101\u02beil siw\u0101 al-\u1e25aqq),\u201d1 noted Ab\u016b Khir\u0101sh bitterly in his poem. The poet, commenting \non the changes that the Prophet Mu\u1e25ammad and his community had brought about, hereby \n\nAbstract\nThis article investigates how the secular Arabic poetic tradition interacted with the new religious rhetoric of \nemergent Islam. Concretely, it deals with the verses and legacies of three poets contemporary to Mu\u1e25ammad \nwho converted to Islam, yet protested its pietistic rhetoric. Ab\u016b Khir\u0101sh al-Hudhal\u012b, Ab\u016b Mi\u1e25jan al-Thaqaf\u012b, and \nSu\u1e25aym, the slave of the Ban\u016b al-\u1e24as\u1e25\u0101s, all lived in the \u1e24ij\u0101z and witnessed the formation of Mu\u1e25ammad\u2019s \nmovement up close. The first aim of the article is to listen to their reactions. Because the three poets were \nnot directly involved in the promotion of the new religion, nor were they in an open struggle against it, their \ntestimony is especially valuable for its insight into the reception of the emergent Islamic movement among \nArab tribes in the \u1e24ij\u0101z, beyond Mu\u1e25ammad\u2019s close community. The second aim is to follow the later reception \nof the poets and their incorporation into the Arabo-Islamic canon through an examination of the narratives \n(akhb\u0101r) that accompany the verses in Ab\u016b al-Faraj al-I\u1e63fah\u0101n\u012b\u2019s (d. 356/967) Kit\u0101b al-Agh\u0101n\u012b, the underlying \nassumption being that these akhb\u0101r are secondary to the verses. Besides these two main points, an examination \nof the interplay between the verses and the akhb\u0101r also establishes the importance of Mukha\u1e0dram poetry as a \nhistorical source and exposes the multilayered nature of the poets\u2019 akhb\u0101r.\n\n* I would like to thank all the scholars who have contributed to this article. It began years ago as a paper \nI wrote for a graduate seminar with Suzanne P. Stetkevych, who has taught me a great deal about classical \nArabic poetry, and it was inspired by the excellent essay of Jaroslav Stetkevych, \u201cA Qa\u1e63\u012bdah by Ibn Muqbil: \nThe Deeper Reaches of Lyricism and Experience in a Mukha\u1e0dram Poem; An Essay in Three Steps,\u201d Journal of \nArabic Literature 37, no. 3 (2006): 303\u2013354. Geert Jan van Gelder provided detailed comments on an early draft. \nI also thank the three anonymous reviewers and Antoine Borrut and Matthew Gordon, the editors of Al-U\u1e63\u016br \nal-Wus\u1e6d\u0101, for their detailed and helpful feedback. I am grateful to Abdallah Soufan, who offered insight on many \nspecific points; in return, I dedicate the article to him. All faults, of course, are mine only.\n\n1.  Ab\u016b al-Faraj al-I\u1e63fah\u0101n\u012b, Kit\u0101b al-Agh\u0101n\u012b, ed. I\u1e25s\u0101n \u02bfAbb\u0101s (Beirut: D\u0101r \u1e62\u0101dir, 2008), 21:151\u2013152. I have\n\nmailto:pklasova%40bowdoin.edu?subject=\n\n\n41  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\ncondemned the new morality that he perceived as overbearing.", "start_char_idx": 47, "end_char_idx": 3110, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d464f408-83d2-404d-9197-474c4d1b5610": {"__data__": {"id_": "d464f408-83d2-404d-9197-474c4d1b5610", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ab1c1e6f-8ec6-4785-8ada-11990fb777f2", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "84f6e948e2c674530c1bf08c0c4d4b2c9b8bbc749260dca4a48ef3a7274258b2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "852f4e10-30c4-4e2d-bc2e-8c604ccade32", "node_type": "1", "metadata": {}, "hash": "f0fb078b6338c70c4512b7a01d2573af4c822e78bd0a4a2cf67df3f7d6e0d0ac", "class_name": "RelatedNodeInfo"}}, "text": "His two verses employ a \nstriking comparison, likening the emerging Islamic discourse to chains around one\u2019s neck. \nThey also paint a forbidding image of a young man who, because of the new moralizing \ndiscourse, has become bereft of the exuberance of youth and sounds like a much older \nperson, saying \u201conly the right things.\u201d1Ab\u016b Khir\u0101sh hailed from the environs of Mecca \nand witnessed the impact of the emergent Islam on his fellow tribesmen. He belonged to \nthe generation of poets who lived in the time of Mu\u1e25ammad\u2019s prophecy, whom the Arabic \ntradition called the Mukha\u1e0dram\u016bn, \u201cStraddlers,\u201d2 because they straddled the periods of \nJ\u0101hiliyya and Islam. As such, the Mukha\u1e0dram\u016bn provide an invaluable insight into the \nfascinating transitional period during which Islam, or perhaps more precisely the \u201cBelievers\u2019 \nmovement,\u201d to use Fred M. Donner\u2019s term,3 first appeared and gradually established itself in \nseventh-century Arabia. \n\nGreat transitional periods determine the course of history for centuries to come; they also \ncontain the personal dramas of individuals such as Ab\u016b Khir\u0101sh who saw a world familiar \nto them suddenly rejected as wrong and misguided. The poet\u2019s testimony reflects the voice \nof someone who did not actively participate in the new movement and remained on its \nmargins. In this regard, Ab\u016b Khir\u0101sh is similar to the two other Mukha\u1e0dram\u016bn included \nin this study, Ab\u016b Mi\u1e25jan al-Thaqaf\u012b and Su\u1e25aym, the slave of the Ban\u016b al-\u1e24as\u1e25\u0101s.4 The \nthree poets represent different social groups\u2014Ab\u016b Khir\u0101sh was a Bedouin, Ab\u016b Mi\u1e25jan an \nurbanite, and Su\u1e25aym a black slave\u2014but they share a similar position vis-\u00e0-vis Mu\u1e25ammad\u2019s \n\ntranslated laysa bi-q\u0101\u02beil siw\u0101 al-\u1e25aqq as \u201csaying only the right things\u201d rather than \u201csaying only the truth\u201d to \nstress that the remark does not refer only to an intellectual position but rather implies a more general attitude. \nWe may understand it as the early Islamic equivant of \u201cpolitical correctness\u201d in today\u2019s parlance. Al-\u1e25aqq should \nbe taken here as the opposite of b\u0101\u1e6dil, wrongness or impiety. For the entire poem and its translation, see the \nAppendix, 1.a (The numbers and letters in the Appendix refer to the poets and poem selections, not to pages.) \nAll translations in this article are mine unless otherwise stated. \n\n2.  This is the primary use of the term Mukha\u1e0dram\u016bn. It was later also applied to the poets of the second/\neighth century who straddled the Umayyad and \u02bf Abb\u0101sid eras. These later poets were usually called mukha\u1e0dram\u016b \nal-dawlatayn. The term also has a technical sense in \u1e25ad\u012bth. See Renate Jacobi, \u201cMukha\u1e0dram,\u201d in Encyclopaedia \nof Islam, 2nd ed.; Stetkevych, \u201cQa\u1e63\u012bdah by Ibn Muqbil,\u201d 304\u2013305. \n\n3.  See Fred M. Donner, Muhammad and the Believers: At the Origins of Islam (Cambridge, MA: Harvard \nUniversity Press, 2010), esp. 56ff. \n\n4.  Though the three poets are well-known figures in the Arabic literary tradition, they have received scant \nattention in modern Western scholarship. There is an EI2 entry on Ab\u016b Khir\u0101sh written by Charles Pellat, and \nTzvetan Theophanov uses Ab\u016b Khir\u0101sh and his poetry to challenge Suzanne Stetkevych\u2019s vision of the poetry \nof brigands as a failed rite of passage. Tzvetan Theophanov, \u201cThe D\u012bw\u0101n al-Hudhaliyy\u012bn and the Rite de Passage \nManqu\u00e9,\u201d Studies in Arabic and Islam: Proceedings of the 19th Congress, Halle 1998, ed.", "start_char_idx": 3111, "end_char_idx": 6460, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "852f4e10-30c4-4e2d-bc2e-8c604ccade32": {"__data__": {"id_": "852f4e10-30c4-4e2d-bc2e-8c604ccade32", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d464f408-83d2-404d-9197-474c4d1b5610", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "210a469c5163a47b3c42717f020616bc23f0560a0a0291176ae7e27f4ddbe176", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ab69b2c9-e0ae-478e-b712-7b6c9dbc87d6", "node_type": "1", "metadata": {}, "hash": "2448e387f6f860e13de6c20da73d424553cef3e0c4c1ae88bfb05cecdfb9edac", "class_name": "RelatedNodeInfo"}}, "text": "Stefan Leder, 337\u2013346 \n(Sterling, VA: Peeters, 2002); cf. Suzanne P. Stetkevych, The Mute Immortals Speak: Pre-Islamic Poetry and the \nPoetics of Ritual (Ithaca, NY: Cornell University Press, 1993), part 2. More recently, Nathaniel A. Miller mentions \nAb\u016b Khir\u0101sh and his poetry on various occasions in his dissertation on the d\u012bw\u0101n of the Ban\u016b Hudhayl. Nathaniel \nA. Miller, \u201cTribal Poetics in Early Arabic Culture\u201d (PhD diss., University of Chicago, 2016). Ab\u016b Mi\u1e25jan, too, has \na short entry in the EI2: N. Rhodokanakis and Ch. Pellat, \u201cAb\u016b Mi\u1e25dja\u0332n\u201d, in Encyclopaedia of Islam, 2nd ed. \nMore scholars have dealt with Ab\u016b Mi\u1e25jan, especially with respect to his encounter with the caliph \u02bfUmar, who \npunished him for drinking wine. See, for example, Sean Anthony, \u201cThe Domestic Origins of Imprisonment: An \nInquiry into an Early Islamic Institution,\u201d Journal of the American Oriental Society 129, no. 4 (2009): 592. As for \nSu\u1e25aym, he is also the subject of a short EI2 entry, written by A. Arazi. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  42\n\ncommunity. All three poets lived in the \u1e24ij\u0101z and consequently witnessed the formation of \nthe Believers\u2019 movement up close. Though they accepted its authority (and are considered \nMuslims by the tradition, as evidenced in Kit\u0101b al-Agh\u0101n\u012b), they repeatedly violated the \nmovement\u2019s norms and every so often rebelled against its values through their poetry. Most \nimportantly, they were no ideologues, in the sense that they were neither directly involved \nin the promotion of Mu\u1e25ammad\u2019s message nor engaged in an open struggle against it. When \nI call them marginal, I thus refer to their marginal position vis-\u00e0-vis the active currents of \nthe new Islamic movement. \n\nOne goal of this article is to examine the verses of the three poets in order to explore \ntheir reactions to the spread of Mu\u1e25ammad\u2019s message.5 How did they react to the world \nchanging in front of their eyes? What were the points on which their world views clashed \nwith Mu\u1e25ammad\u2019s? The perspective of these three poets is unique precisely due to their \nposition at the margins of his movement, but not outside of it. As such, their perspective \ndiffers from that of poets in the service of the new community, such as \u1e24ass\u0101n b. Th\u0101bit, \nthe Prophet\u2019s personal poet; from that of the mushrik\u016bn poets who challenged Mu\u1e25ammad; \nand from that of the narrators of later accounts about this period, who were writing from \na temporal distance, at a time when Islam had already prevailed. The Mukha\u1e0dram\u016bn poets\u2019 \ncomplaints about the impact of the new ideology on their personal lives provide a window \ninto the reception of the emergent Islamic movement among Arab tribes in the \u1e24ij\u0101z beyond \nMu\u1e25ammad\u2019s close community. \n\nA second goal of the article is to study the narratives (akhb\u0101r) that accompany this \npoetry to gain insight into the reception of the Mukha\u1e0dram\u016bn\u2019s verses. I focus on the \nakhb\u0101r in Ab\u016b al-Faraj al-I\u1e63fah\u0101n\u012b\u2019s (d. 356/967) Kit\u0101b al-Agh\u0101n\u012b (\u201cBook of songs\u201d).6 At first \nsight, the akhb\u0101r provide the reader with the context of the verses, but as I show, they \nare far from mere biographical footnotes. Rather, they have great hermeneutical value \nbecause they record the attempts of later Muslims to interpret the verses.", "start_char_idx": 6461, "end_char_idx": 9730, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ab69b2c9-e0ae-478e-b712-7b6c9dbc87d6": {"__data__": {"id_": "ab69b2c9-e0ae-478e-b712-7b6c9dbc87d6", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "852f4e10-30c4-4e2d-bc2e-8c604ccade32", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "3556874a2e4867be0cd31943b5c82d97d48d5f99d359411e354d81b528448724", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0af11e0f-4688-4c9a-bc2c-30f132f40def", "node_type": "1", "metadata": {}, "hash": "1e12d71672cbabd11c6f106a0c26a4ad53639c668ca87ce045fe2f72e70e3637", "class_name": "RelatedNodeInfo"}}, "text": "Therefore, I am \nnot interested so much in what happened (because that is often impossible to ascertain) as \nin how it was remembered.7 I analyze the various functions of the akhb\u0101r and call attention \nto the occasional discrepancies between the akhb\u0101r and the poetry. I explain the existence \nof these discrepancies as the result of the interpretative efforts of later narrators and \ncollectors. I assume that some sentiments expressed in the poetry proved a challenge for \nthese men, and they attempted to reconcile these sentiments with their Islamic worldview \n\n5.  The title \u201cReacting to Mu\u1e25ammad\u201d should thus be read as \u201creacting to the changes that Mu\u1e25ammad \nbrought about\u201d rather than reacting directly to his persona. \n\n6.  On Kit\u0101b al-Agh\u0101n\u012b, its overall composition, and its value as a literary work, see Hilary Kilpatrick, Making \nthe Great Book of Songs: Compilation and the Author\u2019s Craft in Ab\u016b l-Faraj al-I\u1e63bah\u0101n\u012b\u2019s \u201cKit\u0101b al-Agh\u0101n\u012b\u201d \n(New York: Routledge, 2003). Kilpatrick also provides an overview of modern research on the work (pp. 1\u201314). \nOn al-I\u1e63fah\u0101n\u012b\u2019s profiles of the poets, see Kilpatrick, \u201cAb\u016b l-Fara\u01e7\u2019s Profiles of Poets: A 4th/10th Century Essay \nat the History and Sociology of Arabic Literature,\u201d Arabica 44 (1997): 94\u2013128. On the sources of Kit\u0101b al-Agh\u0101n\u012b, \nsee note 27 below.\n\n7.  I am inspired in this regard by the work of Antoine Borrut and by his bringing of scholarship on memory \ninto the field of Islamic studies. See, most importantly, his Entre me\u0301moire et pouvoir: L\u2019espace syrien sous les \nderniers Omeyyades et les premiers Abbassides (v. 72\u2013193/692\u2013809) (Leiden: Brill, 2011), esp. 168\u2013204.\n\n\n\n43  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nby means of the akhb\u0101r. The akhb\u0101r, then, served to modify the original meaning of the \npoetry that they frame and to mitigate its subversive effects. In this way akhb\u0101r reveal how \nlater audiences reinterpreted the memories of the coming of Islam that this early poetry \ncaptures. \n\nThis article thus seeks, first, to shed light on the reception of Mu\u1e25ammad\u2019s revelation \namong certain segments of society marginal to the new Believers\u2019 movement, as embodied \nin the work of three recalcitrant poets from the \u1e24ij\u0101z, and, second, to make plain the \nprocesses through which these early sentiments and figures were readjusted to fit later \nIslamic sensibilities through literary akhb\u0101r. Besides these two main points, an examination \nof the interplay between the Mukha\u1e0dram\u016bn\u2019s poetry and akhb\u0101r in the Kit\u0101b al-Agh\u0101n\u012b \nalso establishes the importance of such poetry as a historical source, provides an argument \nin support of its authenticity\u2014insofar as we can speak of \u201cauthenticity\u201d in the oral(-cum-\nwritten) context of early Islamic poetry\u2014and exposes the multilayered nature of the poets\u2019 \nlegacy. I elaborate on these side arguments in the concluding remarks. The next section \nintroduces the world, poetry, and akhb\u0101r of the Mukha\u1e0dram\u016bn. \n\n1. The Mukha\u1e0dram\u016bn: Their World, Poetry, and Akhb\u0101r\n\nThe Mukha\u1e0dram\u016bn, the poetic \u201cStraddlers,\u201d lived a precarious existence.8 Born and \nraised in one world, they witnessed its fading and the gradual establishment of a new one. \nMu\u1e25ammad\u2019s religious message and political victory had far-reaching consequences not \nonly for the political landscape of the region but also for the private lives of individuals. \nThe submission to God and the piety (taqw\u0101) that he called for became the requirements \nof the new society that was quickly taking shape.", "start_char_idx": 9731, "end_char_idx": 13216, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0af11e0f-4688-4c9a-bc2c-30f132f40def": {"__data__": {"id_": "0af11e0f-4688-4c9a-bc2c-30f132f40def", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ab69b2c9-e0ae-478e-b712-7b6c9dbc87d6", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "fd1fe3b58ef55db1f1711014160a0bede13f361dc6c4daeeb66eb4656de2483f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "98e9b99f-25eb-4a1c-876b-6f3c25f40221", "node_type": "1", "metadata": {}, "hash": "9127ee766d28f85faa49a5fcb377cfde97c156ac68a51c4b7ee4c26fbb6c590a", "class_name": "RelatedNodeInfo"}}, "text": "The world that these poets and the \ngenerations of poets before them had extolled in their poetry was suddenly rejected as the \nJ\u0101hiliyya, usually but not adequately translated as \u201cthe age of ignorance\u201d and infused with \nconnotations of falsehood and unbelief (Q 3:154; 5:50; 33:33; 48:26).9 Jaroslav Stetkevych \nhas stressed the liminality of this period, underlined by the various meanings of the root \nkh-\u1e0d-r-m as \u201cto cut in halves,\u201d \u201cto cut a camel\u2019s ear,\u201d and \u201cto mix,\u201d and eloquently explained \nthat the grasping of the world of the Mukha\u1e0dram\u016bn requires \n\na movement adrift, away from even the most totemically understood \u201csplit ear\u201d of the \narchaic camel, away from a very \u201cold beginning,\u201d before that beginning was called \n\n8.  For a discussion of Mukha\u1e0dram poetry, see J. Stetkevych\u2019s \u201cQa\u1e63\u012bdah by Ibn Muqbil\u201d and his \u201cSacrifice \nand Redemption in Early Islamic Poetry: Al-\u1e24u\u1e6day\u02beah\u2019s \u2018Wretched Hunter,\u2019\u201d Journal of Arabic Literature 31, no. \n2 (2000): 89\u2013120; revised version published as \u201cSacrifice and Redemption: The Transformation of an Archaic \nTheme in al-\u1e24u\u1e6day\u02beah\u201d (ch. 5) in his The Hunt in Arabic Poetry: From Heroic to Lyric to Metapoetic (Notre Dame, \nIN: University of Notre Dame Press, 2016), 57\u201387. See also Suzanne P. Stetkevych, \u201cPre-Islamic Panegyric and \nthe Poetics of Redemption,\u201d in Reorientations: Arabic and Persian Poetry, ed. Suzanne Pinckney Stetkevych, \n1\u201357 (Bloomington: Indiana University Press, 1994); James E. Montgomery, The Vagaries of the Qa\u1e63\u012bdah: The \nTradition and Practice of Early Arabic Poetry (Cambridge: E. J. W. Gibb Memorial Trust, 1997), 209\u2013258. For \nfurther bibliography, see Montgomery, Vagaries of the Qa\u1e63\u012bdah, 210, n. 285. \n      9.  The classical article on the concept of J\u0101hiliyya is Ignaz Goldziher, \u201cWas ist unter \u2018Al-\u01f4\u00e2hilijja\u2019 zu \nverstehen?,\u201d in Ignaz Goldziher, Muhammedanische Studien (Halle: Max Niemeyer, 1889), 1:219\u2013228. See also \nnote 158 below.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  44\n\nal-J\u0101hiliyyah, now pronounced with sudden declarative force to be a very \u201cold past\u201d \nand, therefore, of being \u201cinvalid\u201d\u2014while yet being \u201ceverything.\u201d10\n\nTo a large extent, the poetry of the Mukha\u1e0dram\u016bn represents a continuation of J\u0101hil\u012b \npoetics, which at times clashed with the rhetoric of the new religious movement.11 The \npoetry of Ab\u016b Khir\u0101sh, Ab\u016b Mi\u1e25jan, and Su\u1e25aym, too, is close to pagan pre-Islamic poetry, \nthe main difference being the comments of the three men on the world changing around \nthem.12 It should be noted, however, that their poetry offers little insight into their religious \nbeliefs. Their complaints relate to a general change in moral codes and a break with past \ncustoms rather than any particular doctrine or the inability to engage in concrete religious \npractices. The lives and verses of the three men demonstrate that in their time, divisions \nbetween pagans or \u201cassociators\u201d (mushrik\u016bn), on the one hand, and Muslims or \u201cBelievers\u201d \n(mu\u02bemin\u016bn), on the other, reflected more a sociopolitical reality (i.e., allegiance to the \nBelievers\u2019 movement or lack thereof) than an essential difference in worldviews.", "start_char_idx": 13217, "end_char_idx": 16340, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "98e9b99f-25eb-4a1c-876b-6f3c25f40221": {"__data__": {"id_": "98e9b99f-25eb-4a1c-876b-6f3c25f40221", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0af11e0f-4688-4c9a-bc2c-30f132f40def", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "05f6f6ea4e0945fdb78583b1ce509ea9de6854ae7ecf51004e051e974a483b91", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3a1140d8-d358-492c-8eee-fc3a80867b36", "node_type": "1", "metadata": {}, "hash": "b8f8770ca7bbb4f99550134358253d64f33be2eb6ab07b00529f2b71186befcb", "class_name": "RelatedNodeInfo"}}, "text": "Take the \ncase of Ab\u016b Khir\u0101sh, for instance. Before his tribe, the Hudhayl, converted collectively to \nthe new religion in the aftermath of the conquest of Mecca in 8/629, he is said to have \nfought against the Prophet. In his poetry, Ab\u016b Khir\u0101sh\u2014nominally a Believer\u2014bewails the \nsupremacy of the Prophet\u2019s tribe, the Quraysh, because it prevents him from carrying out \nan act of vengeance, which he sees as his ancient right. \n\nWhat do I mean by J\u0101hil\u012b poetics? For the purposes of this article, I will use the term \n\u201cpoetic J\u0101hiliyya\u201d to refer to the dominant discourse of pre-Islamic poetry and the heroic \nvalue system that permeates most of its famous odes. I want to state explicitly that, by \nthe poetic J\u0101hiliyya, I do not mean the overall reality of pre-Islamic Arabia, as it is hard \nto say what part of the population adhered to these values. The following six lines from \nthe famous mu\u02bfallaqa of \u1e6carafa, one of the Seven \u201cSuspended Odes\u201d as translated by J. A. \nArberry, capture perfectly the defiant spirit of this discourse:13 \n\nIf you can\u2019t avert from me the fate that surely awaits me\n then pray leave me to hasten it on with what money I\u2019ve got. \nBut for three things, that are the joy of a young fellow\n I assure you I wouldn\u2019t care when my deathbed visitors arrive\u2014\nfirst, to forestall my charming critics with a good swig of crimson wine \n that foams when the water is mingled in; \nsecond, to wheel at the call of the beleaguered a curved-shanked steed\n streaking like the wolf of the thicket you\u2019ve startled lapping the water;\n\n10.  J. Stetkevych, \u201cQa\u1e63\u012bdah by Ibn Muqbil,\u201d 308.\n11.  Renate Jacobi (quoted in Montgomery, Vagaries of the Qa\u1e63\u012bdah, 210) points out that Mukha\u1e0dram poetry \n\ndeviates from the early tradition in a number of formal and conceptual elements. In this article, however, I focus \nonly on the poetry\u2019s contents, not on its stylistics. \n\n12.  As Jaroslav Stetkevych has shown in his study of Ibn Muqbil, the Mukha\u1e0dram poet can also display a \nprofound nostalgia for the \u201cgood old days\u201d of the J\u0101hiliyya. Stetkevych, \u201cQa\u1e63\u012bdah by Ibn Muqbil.\u201d\n\n13.  \u1e6carafa was a pre-Islamic, sixth-century poet from the tribe of Bakr and the region of Ba\u1e25rayn, one of \nthose who recited their poetry at the court of \u02bfAmr b. Hind (d. ca. 9/568) in \u1e24\u012bra. \n\n\n\n45  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nand third, to curtail the day of showers, such an admirable season\n dallying with a ripe wench under the pole-propped tent, \nher anklets and her bracelets seemingly hung on the boughs\n of a pliant, unriven gum-tree or a castor-shrub.14 \n\n\u1e6carafa celebrates the enjoyment of wine, amorous adventures, and fighting\u2014themes that \nare repeated across heroic pre-Islamic poetry. These themes, however, should not be \nconsidered values in themselves. Rather, as the first line of this excerpt hints, they convey \nthe poet\u2019s expression of his heroic refusal to bow to the power of the unpredictable fate.\nThe celebration of wine, amorous adventures, and fighting should be understood as a \nproclamation of defiance in the face of death. He is aware that fate can strike at any time \nand so dares it to hasten with his unrestrained life. This uninhibited spirit spills over to \ninterpersonal relationships, and so, for instance, extreme generosity is praised in J\u0101hil\u012b \npoetry even if it endangers one\u2019s life.", "start_char_idx": 16341, "end_char_idx": 19671, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3a1140d8-d358-492c-8eee-fc3a80867b36": {"__data__": {"id_": "3a1140d8-d358-492c-8eee-fc3a80867b36", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "98e9b99f-25eb-4a1c-876b-6f3c25f40221", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "9fe4377bf5fcb01e51d5c221994a0508ed236de948e4341838128a7bcf72a952", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c1217698-7370-481e-b9ab-071cbceded23", "node_type": "1", "metadata": {}, "hash": "0d080dad38f1047ff8c356ccc5d76a1dceb72ed9878ba59f671f7784137a65e0", "class_name": "RelatedNodeInfo"}}, "text": "The implicit logic is that we will die in any case; \nall that can survive is our name and the memory of our honorable deeds perpetuated in \npoetry. Admittedly, the rich body of pre-Islamic poetry is heterogeneous. It displays a \nrange of themes as various scholars have noted. So, for example, Nathaniel A. Miller has \ndemonstrated that pre-Islamic poetry shows regional differences.15 Suzanne Stetkevych \nhas pointed to what she terms \u201cproto-Islamic\u201d themes in the verses of Zuhayr b. Ab\u012b Salm\u0101 \nand Lab\u012bd.16 And James E. Montgomery has suggested two or three types of the relationship \nbetween early Arabic poetry and Islam: the submission of the J\u0101hil\u012b ode to Islam, the \nsynthesis of the two, and the coexistence of the two.17 Yet the defiant spirit pervades most \npre-Islamic odes, whether they display some proto-Islamic elements or not. On the whole, \nthe \u201cpoetic J\u0101hiliyya\u201d was ruled by the chaotic, arbitrary, and amoral fate (dahr, man\u0101y\u0101) \nthat strikes purposelessly, erasing both individuals and entire civilizations; the pre-Islamic \npoet becomes the hero confronting fate with an impassive face and fighting for earthly \nfame and virtue either for himself or for his tribe. \n\nI show below that the verses of Ab\u016b Khir\u0101sh, Ab\u016b Mi\u1e25jan, and Su\u1e25aym embrace the same \nheroic and defiant perspective as does \u1e6carafa\u2019s mu\u02bfallaqa, a perspective that clashed with \nMu\u1e25ammad\u2019s teachings. The sentiment of individual rebellion against the arbitrariness of \n \n\n14.  See A. J. Arberry, The Seven Odes: The First Chapter in Arabic Literature (London: George Allen and \nUnwin, 1957), 86. For the Arabic original, see the Appendix, 4. \n\n15.  Miller has drawn attention to the differences between the \u1e24ij\u0101z\u012b and Najd\u012b corpora of pre-Islamic poetry \nand criticized scholars for treating Najd\u012b examples as representative of pre-Islamic poetry as a whole. He points \nout that the salient characteristics of Najd\u012b poetry\u2014praise, poetry, tripartite qa\u1e63\u012bdas, and equestrian boasting\u2014\nhave been turned into characteristic features of pre-Islamic poetry in general even though they are missing \nfrom the D\u012bw\u0101n, a typical representative of \u1e24ij\u0101z\u012b poetry. Miller, \u201cTribal Poetics,\u201d 6. \n\n16.  See Stetkevych, Mute Immortals Speak, 42\u201345, 50\u201354, 284\u2013285; Suzanne Stetkevych, The Mantle Odes: \nArabic Praise Poems to the Prophet Mu\u1e25ammad (Bloomington: Indiana University Press, 2010), 28\u201330. \n\n17.  See James E. Montgomery, \u201cSundry Observations on the Fate of Poetry in the Early Islamic Period,\u201d in \nTradition and Modernity in Arabic Language and Literature, ed. J. R. Smart, 49-60 (London: Routledge, 1996), \n54-57. For an extended version of this article see Montgomery, The Vagaries of the Qa\u1e63\u012bdah, 209-257. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  46\n\nfate has a parallel in the biblical statement, \u201cLet us eat and drink, for tomorrow we die,\u201d18 \nwhich is frowned upon in Christianity. The ideology introduced by Mu\u1e25ammad had little \nroom for the individual heroically confronting fate (understood as the J\u0101hil\u012b amoral force). \nIslam, like Judaism and Christianity before it, rejected this worldview and replaced the \narbitrary fate with a wise and all-knowing Creator. Instead of promoting earthly honor \nand fame, the new religion commanded its followers to direct their lives to the afterlife \nand substituted the hope of salvation for the heroic defiance of death itself.", "start_char_idx": 19672, "end_char_idx": 23052, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c1217698-7370-481e-b9ab-071cbceded23": {"__data__": {"id_": "c1217698-7370-481e-b9ab-071cbceded23", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3a1140d8-d358-492c-8eee-fc3a80867b36", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "54d192526f680596e19bc014b742190272b2218fe0db05c42af030c2e5f3cfd7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "44f5c8c1-a561-41d1-ae7e-e3f2fe10da42", "node_type": "1", "metadata": {}, "hash": "2c0429ed29b24ffe292dc91d709f7fdb4a56c77e12015f2fb3d2033acb335e95", "class_name": "RelatedNodeInfo"}}, "text": "Salvation and \nstatus were now to be attained through righteous behavior and piety,19 exemplified by the \nfigure of the young man who, much to Ab\u016b Khir\u0101sh\u2019s distaste, says only \u201cthe right things.\u201d \nAll fighting was to be collective, undertaken in the name of God and for a higher good. \nThe J\u0101hil\u012b worldview was rejected and so were its main bearers, the poets, as the famous \nQur\u02be\u0101nic verse S\u016brat al-Shu\u02bfar\u0101\u02be indicates.20 Geert Jan van Gelder has described the coming \nof Islam as a transition between two kinds of ethos: that of Islam, based on guilt, and that \nof pre-Islamic times, based on honor and shame.21 Guilt is related to the morality deplored \nby Ab\u016b Khir\u0101sh. This morality\u2014focused on the individual\u2019s accountability to God\u2014implies \nremorse, though as Van Gelder explains, to new converts it may have meant only liability \nto punishment.22 Admittedly, these models do not exist in societies in their pure forms, nor \ndid Islam at that time\u2014in the form we know it from later sources. But the verses of Ab\u016b \nKhir\u0101sh, Ab\u016b Mi\u1e25jan, and Su\u1e25aym reveal that the poets perceived some elements of the new \nmorality as oppressive. \n\nTo be clear, I am not making the claim that Islamic society sprang into existence fully \nfledged. Quite the opposite: I show the frictions that accompanied the gradual process of \n \n\n18.  The saying appears in four variants in the Bible (Ecclesiastes 8:15; Luke 12:19; Isaiah 22:13; Corinthians \n15:32), and in most of these its sentiment is reprimanded. The first version of the saying appears in Ecclesiastes, \nwhich seems to endorse it, but the statement comes from the mouth of Qoheleth, who does not recognize any \nlife beyond the present one, and as such it must be rejected. \n\n19.  Fred Donner has emphasized and evidenced the centrality of piety in Islam in his writings; see, for \nexample, his Muhammad and the Believers, 61\u201368.\n\n20.  The Qur\u02be\u0101nic condemnation in S\u016brat al-Shu\u02bfar\u0101\u02be ends as follows: \u201cAnd the Poets\u2014it is those straying in \nEvil, who follow them / Seest thou not that they wander distracted in every valley? / And that they say what they \npractice not? / Except those who believe, work righteousness, engage much in the remembrance of God, and \ndefend themselves after they are unjustly attacked. And soon will the unjust assailants know what vicissitudes \ntheir affairs will take!\u201d (Q 26: 224\u201327). All Qur\u02be\u0101nic translations are based on Yusuf Ali\u2019s translation, but I \nsubstitute \u201cGod\u201d for his \u201cAllah.\u201d For a detailed discussion of these verses and the controversies that surround \nthem see Montgomery, Vagaries of the Qa\u1e63\u012bdah, 210-216. For references to scholarship dealing with them see \nMontgomery, Vagaries of the Qa\u1e63\u012bdah, 210, n. 286, and Alan Jones, \u201cPoetry and the Poets,\u201d in Encyclopaedia of \nthe Qur\u02be\u0101n.\n\n21.  For a discussion of the two types of societies within the Islamic, see Geert Jan van Gelder, The Bad and \nthe Ugly: Attitudes Towards Invective Poetry (Hij\u0101\u02be) in Classical Arabic Literature (Leiden: Brill, 1988), 13ff. Van \nGelder draws on George Fenwick Jones, Honor in German Literature. The terms \u201cguilt culture\u201d and \u201cshame \nculture\u201d were popularized in Ruth Benedict, The Chrysanthemum and the Sword: Patterns of Japanese Culture \n(Boston: Houghton Mifflin, 1946), but a full bibliography on the topic would be too long to include here. Cf. \nTimothy Winter, \u201cHonor,\u201d in Encyclopaedia of the Qur\u02be\u0101n. \n\n22.  Van Gelder, Bad and Ugly, 13.", "start_char_idx": 23053, "end_char_idx": 26471, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "44f5c8c1-a561-41d1-ae7e-e3f2fe10da42": {"__data__": {"id_": "44f5c8c1-a561-41d1-ae7e-e3f2fe10da42", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c1217698-7370-481e-b9ab-071cbceded23", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "b46914248bf65ca22eb3dca1346fa8cde662632ccac585a956eb053d56f19352", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5dfe1e97-9af7-4ef0-a9d6-9c76a5d1ef10", "node_type": "1", "metadata": {}, "hash": "f3bb658d5ab0bcd400c5ff07414965d05893468dab5166005d1a445c3cb6c8e8", "class_name": "RelatedNodeInfo"}}, "text": "22.  Van Gelder, Bad and Ugly, 13. \n\n\n\n47  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\ntransformation. A clash between the two worldviews is clearly expressed in the Qur\u02be\u0101n \nitself:\n\nWhile the Unbelievers got up in their hearts heat and cant\u2014the heat and cant of [the \npagan Age of] Ignorance (\u1e25ammiyyat J\u0101hiliyya)\u2014God sent down His tranquility to His \nMessenger and to the Believers, and made them stick close to the command of self-\nrestraint. (Q 48:26)\n\nThe \u201cheat and cant\u201d of the J\u0101hiliyya stands precisely for the defiant spirit found in \npre-Islamic poetry, the same spirit to which the three Mukha\u1e0dram\u016bn also ascribed, although \nthey were no unbelievers but newly converted members of the Believers\u2019 movement. \n\nThe second type of material discussed in this article consists of akhb\u0101r of the three poets \nin the fourth/tenth-century Kit\u0101b al-Agh\u0101n\u012b. The akhb\u0101r ostensibly provide a biographical \nand historical context for excerpts of poetry, clarifying the situations in which the verses \nwere recited. Scholars have shown, however, that literary akhb\u0101r cannot be taken at face \nvalue as impartial historical material.23 Suzanne Stetkevych, for one, has emphasized \nthroughout her work the interpretative value of akhb\u0101r. She has analyzed the role of \nakhb\u0101r in constructing poets\u2019 mythic and folkloric personalities, which reveal how these \nfigures were remembered centuries after their deaths.24 She also points out that the akhb\u0101r \nprovide an evaluation of the poetry and its performance. Thus the poems and the akhb\u0101r \ncombined provide a basis for understanding the process through which pre-Islamic poetry \nwas \u201ctransmitted, preserved, selected, and molded by Muslim hands into a literary corpus \nand a cultural construct that served to advance the interests of an Arabo-Islamic political, \nreligious, and literary-cultural hegemony.\u201d25 This is how I use the akhb\u0101r here\u2014to reflect \non the later transmission and reception process of, in this case, the poetry of the three \nMukha\u1e0dram\u016bn.\n\nMore specifically, my focus is on the occasional discrepancies between the poetry and \nthe akhb\u0101r. As much as the verses of Ab\u016b Khir\u0101sh, Ab\u016b Mi\u1e25jan, and Su\u1e25aym breathe the \nspirit of the poetic J\u0101hiliyya, their akhb\u0101r, on many occasions, show an unmistakably Islamic \ncharacter. The reason for this, I argue, is that later audiences equipped the Mukha\u1e0dram \npoetry with narratives that were meant to make sense of this poetry within their Islamic \nframework. In this regard, it is important that the three poets were seen as Muslims. The \n\n23.  Beyond the genre of akhb\u0101r accompanying poetry, Letizia Osti has discussed how different compilers \nmixed and edited akhb\u0101r to evaluate the scholar al-\u1e62\u016bl\u012b (d. 335/947); see Letizia Osti, \u201cTailors of Stories: \nBiographers and the Lives of the Khabar,\u201d Synergies Monde Arabe 6 (2009): 283\u2013291. Fedwa Malti-Douglas has \ntraced the functions of a group of akhb\u0101r in different genres in \u201cTexts and Tortures: The Reign of al-Mu\u02bftadid \nand the Construction of Historical Meaning,\u201d Arabica 46 (1999): 313\u2013336. On khabar in general, see Stefan Leder, \n\u201cThe Literary Use of Khabar: A Basic Form of Historical Writing,\u201d in The Byzantine and Early Islamic Near East, \nvol. 1, Problems in the Literary Source Material, ed. Averil Cameron and Lawrence I. Conrad, 277\u2013315 (Princeton, \nNJ: Darwin Press, 1999). \n\n24.", "start_char_idx": 26437, "end_char_idx": 29787, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5dfe1e97-9af7-4ef0-a9d6-9c76a5d1ef10": {"__data__": {"id_": "5dfe1e97-9af7-4ef0-a9d6-9c76a5d1ef10", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "44f5c8c1-a561-41d1-ae7e-e3f2fe10da42", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "cf849c1e24d0350dcaee33307745cc700a7f1f47bb5eaf1da5333953d69b985e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8dd956c6-deec-4b8f-8dd6-d781b9f5bb73", "node_type": "1", "metadata": {}, "hash": "990776b25f624167f5ca6c695a496d9d34eb958ba00b464966749a29824798fc", "class_name": "RelatedNodeInfo"}}, "text": "24.  See especially Suzanne P. Stetkevych, \u201cArchetype and Attribution in Early Arabic Poetry: Al-Shanfar\u0101 \nand the L\u0101miyyat al-\u02bfArab,\u201d International Journal of Middle East Studies 18, no. 3 (1986): 361\u2013390.\n\n25.  Suzanne P. Stetkevych, The Poetics of Islamic Legitimacy: Myth, Gender, and Ceremony in the Classical \nArabic Ode (Bloomington: Indiana University Press, 2003). \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  48\n\ngeneration of Muslims that overlapped with the Prophet and the first caliphs has a special \nplace in Islamic memory and a continuing relevance for Muslims\u2019 conceptions of their \norigins. However, there is a temporal and epistemic gap between the poets and their later \naudiences. We have to remember that the poetry and the akhb\u0101r have been preserved \nin much later sources. Ab\u016b Khir\u0101sh, Ab\u016b Mi\u1e25jan, and Su\u1e25aym lived in the first/seventh \ncentury, but Ab\u016b al-Faraj, our main source, wrote his Kit\u0101b al-Agh\u0101n\u012b in the fourth/tenth \ncentury, although he depended on earlier written sources. His work thus represents the \nculmination of a process three centuries long during which different people were narrating \nthe verses, imagining their circumstances, and embroidering them with stories.26 Ab\u016b \nal-Faraj recorded many chains of transmissions (isn\u0101ds) for his reports, and various scholars \nhave discussed his use of sources.27 My emphasis is not on the individual transmitters or \ntheir methods of transmission (oral vs. written) but rather on the transformed world in \nwhich these narrators lived and that conditioned them to reinterpret old poetry according \nto new sensibilities. \n\nI contend that the disharmony between the akhb\u0101r and the poetry to which I draw \nattention is indicative of the multilayered chronology of the preserved material. (I will \nattempt to sort out the possible layers in my concluding remarks; for now, let us treat the \nakhb\u0101r as one body of material to make clear the contrast between them and the poetry.) \nAlthough poetry may have been subject to later editing, the variants of early poems suggest \nthat such editing was minor and that the poetry remained largely stable. The differences \nindicate reliable oral transmission: they consist mainly of variances in the order of lines or \nof individual words, as the meter and rhyme helped the stability of the verse. Admittedly, \nthis observation pertains chiefly to long poems; many two- or four-line verses could have \neasily been created later on to embellish narratives.28 Speaking generally on the issue of the \n\n26. Ab\u016b Khir\u0101sh\u2019s poetry was also preserved in an earlier d\u012bw\u0101n known as Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn (Cairo: \nMaktabat al-\u02bfUr\u016bba, 1965) by the third/ninth-century scholar Ab\u016b Sa\u02bf\u012bd al-Sukkar\u012b. Tribal d\u012bw\u0101ns like this one \nfocus mainly on poetry and contain only a few akhb\u0101r. Ab\u016b Mi\u1e25jan also has a medieval d\u012bw\u0101n compiled by the \nfourth/tenth-century scholar Ab\u016b Hil\u0101l al-\u02bfAskar\u012b. Su\u1e25aym\u2019s d\u012bw\u0101n was edited from different version likewise \ncompiled in the fourth/tenth century. See Ab\u016b Mi\u1e25jan, D\u012bw\u0101n Ab\u012b Mi\u1e25jan wa-shar\u1e25uh, ed. Ab\u016b Hil\u0101l [al-\u02bfAskar\u012b] \n(Cairo: Ma\u1e6dba\u02bfat al-Azh\u0101r, n.d.); Su\u1e25aym \u02bfAbd Ban\u012b al-Has\u1e25\u0101s, D\u012bw\u0101n Su\u1e25aym \u02bfAbd Ban\u012b al-\u1e24as\u1e25\u0101s, ed.", "start_char_idx": 29784, "end_char_idx": 32970, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8dd956c6-deec-4b8f-8dd6-d781b9f5bb73": {"__data__": {"id_": "8dd956c6-deec-4b8f-8dd6-d781b9f5bb73", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5dfe1e97-9af7-4ef0-a9d6-9c76a5d1ef10", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "1582c45e3098116e19bc453ac1e0dddd9c9a70e12be243963d32332973069f9b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b722266b-34ab-47c6-a576-d7217e9102c3", "node_type": "1", "metadata": {}, "hash": "ce5a0e301dc4a25c3356d8885e288731c307bce021682df4716f64b13822ed13", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd \nal-\u02bfAz\u012bz al-Mayman\u012b (Cairo: Ma\u1e6dba\u02bfat al-Kutub al-Mi\u1e63riyya, 1950). \n\n27.  The first to raise the issue of the sources of Kit\u0101b al-Agh\u0101n\u012b was R\u00e9gis Blache\u0300re, who believed that \nAb\u016b al-Faraj drew mainly on written sources. After him, Leon Zolondek argued that we need to focus on the \n\u201ccollector sources\u201d who first collected the reports about a given poet. Manfred Fleischhammer conducted \nthe most detailed study of Kit\u0101b al-Agh\u0101n\u012b\u2019s sources and identified all of its 150 informants in his Die Quellen \ndes \u201cKit\u0101b al-A\u0121\u0101n\u012b\u201d (Wiesbaden: Otto Harrassowitz, 2004). Kilpatrick has also dealt with the sources of Kit\u0101b \nal-Agh\u0101n\u012b in her monograph. See Kilpatrick, Making the Great Book of Songs, 1\u201314; R\u00e9gis Blache\u0300re, Histoire de \nla litte\u0301rature arabe (Paris: Maisonneuve, 1952), 135; Leon Zolondek, \u201cThe Sources of the Kit\u0101b al-Ag\u0307\u0101n\u012b,\u201d Arabica \n8, no. 3 (1961): 294\u2013308.\n\n28.  In this context it is also relevant to mention the distinction that Wolfhart Heinrichs has drawn \nbetween action poems and commentary poems. Wolfhart Heinrichs, \u201cProsimetrical Genres in Classical Arabic \nLiterature,\u201d in Prosimetrum: Crosscultural Perspectives on Narrative in Prose and Verse, ed. Joseph Harris and \nKarl Reichl, 249\u201376 (Woodbridge: Boydell and Brewer, 1997). Action poems, defined as poems that form the core \nof narrative units, would seem to be primary in meaning and chronology, whereas commentary poems, serving \nas embellishment of the narratives they accompany, would be secondary.\n\n\n\n49  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nauthenticity of pre-Islamic poetry, James Monroe concluded: \n\nPre-Islamic poetry should on the whole be viewed as authentic as long as it is clearly \nunderstood that what has been preserved of it is probably not an exact recording of \nwhat a great poet once said, but a fairly close picture of it, distorted by the vicissitudes \nof an oral transmission in which both memorization and \u201cde-paganization\u201d were \noperative and further complicated by a tradition of scribal correction.29\n\nMemorization, as I have already noted, could be a reliable means of transmission, and \n\u201cde-paganization\u201d seems to have been operative mainly on the surface (e.g., through \naltering the names of deities). So in cases of discrepancy between poetry and akhb\u0101r, I take \nthe poetry to be the earlier source. The akhb\u0101r, which in my understanding reflect the \nattempts of later audiences to interpret the old poetry, offer an insight into the multiple \nlayers of collecting, writing, and organizing the past. Their examination reveals, broadly \nspeaking, two ways in which later generations integrated the unruly poets within an \nIslamic framework: they transformed them into either Islamic heroes or deterring cases. \nAb\u016b Khir\u0101sh, discussed in the next section, falls into the first category. \n\n2. Ab\u016b Khir\u0101sh al-Hudhal\u012b: From Brigand to Martyr\n\nAb\u016b Khir\u0101sh, or Khuwaylid b. Murra, was a Mukha\u1e0dram master poet (lit. \u201cstallion,\u201d fa\u1e25l)30 \nfrom the Hudhayl tribe. The Hudhayl lived in the environs of Mecca and al-\u1e6c\u0101\u02beif, and during \nthe war between the Prophet Mu\u1e25ammad and the Quraysh they sided with the Quraysh and \nconverted to Islam only after the latter were defeated in 8/629\u201330.", "start_char_idx": 32971, "end_char_idx": 36173, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b722266b-34ab-47c6-a576-d7217e9102c3": {"__data__": {"id_": "b722266b-34ab-47c6-a576-d7217e9102c3", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8dd956c6-deec-4b8f-8dd6-d781b9f5bb73", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "19a7022471585358be1149b4b26ef039f1ee024b3679e8c452c4acf2726bd492", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aeb9b58a-6f7e-4786-a304-63e85bca702d", "node_type": "1", "metadata": {}, "hash": "ab33cb267932d1a04bf09e8c3b57d7aa0d8c1d245025de85f316a19d29ad4dcb", "class_name": "RelatedNodeInfo"}}, "text": "Both the poetry and the \nakhb\u0101r of Ab\u016b Khir\u0101sh indicate that he actively fought against the Prophet, which may also \nexplain his lasting aversion to Mu\u1e25ammad\u2019s message, expressed most poignantly in the \nverses quoted at the beginning of this article.\n\nAside from being a poet, Ab\u016b Khir\u0101sh was also a brigand. In both respects he was an \nexemplary member of his tribe. The Hudhayl were famous for their poetry; the \u02bfayniyya \nelegy of Ab\u016b Dhu\u02beayb for his five sons became immortal.31 They were equally famous for \ntheir brigandry (\u1e63a\u02bflaka). The term \u1e63u\u02bfl\u016bk is most famously used for pre-Islamic heroic poets \nsuch as al-Shanfar\u0101\u02be, who abandoned his tribe, attacked his own kinsmen, and composed \nverses about his bravery vis-\u00e0-vis both desert animals and men. So it may seem surprising \nthat the Kit\u0101b al-Agh\u0101n\u012b would call the Mukha\u1e0dram Ab\u016b Khir\u0101sh, a loyal member of his \ntribe, a \u1e63a\u02bfl\u016bk. It should be noted, however, that \u1e63a\u02bf\u0101l\u012bk are found in history until the end \n\n29.  James T. Monroe, \u201cOral Composition in Pre-Islamic Poetry,\u201d Journal of Arabic Literature 3 (1972): 41. \n30.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:147. Ibn Sall\u0101m does not mention him among fu\u1e25\u016bl. \n31.  For the Arabic text of Ab\u016b Dhu\u02beayb\u2019s\u02bfayniyya, see al-Sukkar\u012b, Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn, 4\u201341. The \n\npoem is also found in al-Mufa\u1e0d\u1e0dal al-\u1e0cabb\u012b, al-Mufa\u1e0d\u1e0daliyy\u0101t, with the commentary of al-Anb\u0101r\u012b, ed. Charles \nJames Lyall (Beirut: Matba\u02bfat al-\u0100b\u0101\u02be al-Yas\u016b\u02bfiyy\u012bn, 1930), 849\u201392. On the Hudhayl, see G. Rentz, \u201cHudhayl,\u201d in \nEncyclopaedia of Islam, 2nd ed.; Kirill Dmitriev, \u201cHudhayl, Ban\u016b,\u201d in Encyclopaedia of Islam, 3rd ed. The d\u012bw\u0101n \nof their poetry is the only one preserved among the old tribal d\u012bw\u0101ns. That the pride of the Hudhal\u012bs remains \nstrong today is indicated by the forum \u201cMaj\u0101lis qab\u012blat Hudhayl,\u201d where the contemporary members of the \ntribe share their tribal poetry and legends: http://www.hothle.com. \n\nhttp://www.hothle.com\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  50\n\nof the Umayyad period32 and that even some famous pre-Islamic \u1e63a\u02bf\u0101l\u012bk such as Ta\u02beabba\u1e6da \nSharran and \u02bfUrwa b. Ward remained integrated within their tribes.33 Furthermore, as \nAlbert Arazi has noted, one category of people identified as \u1e63a\u02bf\u0101l\u012bk consisted of groups of \nindividuals who had opted for brigandry as a means of survival, such as the Hudhayl.34 A \ncharacteristic feature of \u1e63a\u02bf\u0101l\u012bk was their prowess as runners, which they needed during \ntheir raids.", "start_char_idx": 36174, "end_char_idx": 38604, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aeb9b58a-6f7e-4786-a304-63e85bca702d": {"__data__": {"id_": "aeb9b58a-6f7e-4786-a304-63e85bca702d", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b722266b-34ab-47c6-a576-d7217e9102c3", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "82776df375bad04154b41ce6f9ca6418115d615dddd98962dc8f8be01522fd94", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5592a980-07a2-4288-98a7-3f64a95a6403", "node_type": "1", "metadata": {}, "hash": "06e7bbf04e919a415ab88aa5b4b0595c98df57a817bbf90ae3296333b6a53d5b", "class_name": "RelatedNodeInfo"}}, "text": "Al-Shanfar\u0101\u02be\u2019s ability to run fast even became proverbial.35 Referring to the \nbrigand lifestyle, al-A\u1e63ma\u02bf\u012b commented about the Hudhayl: \u201cIf a Hudhal\u012b is not a poet, nor \ncan run fast, nor can shoot arrows, he is worthless.\u201d36 And it may not be a coincidence that \nthe root h-dh-l has to do with running swiftly.37 \n\nAb\u016b Khir\u0101sh\u2019s fleet-footedness is a theme that runs through his poetry and akhb\u0101r and \nthus functions to reinforce his image as a brigand. Ab\u016b Khir\u0101sh is said to have run faster \nthan the horses during his tribe\u2019s raids and wars.38 A khabar narrates, for instance, that \nwhen Ab\u016b Khir\u0101sh came to Mecca, he dared the rich Qurash\u012b leader al-Wal\u012bd b. al-Mugh\u012bra \n(d. 1/622 or 623) to give Ab\u016b Khir\u0101sh his race horses if the poet proved able to run faster \nthan they did. According to the story, Ab\u016b Khir\u0101sh won both the race and the horses.39 So \nalthough he was an integral member of his tribe, Ab\u016b Khir\u0101sh is a famous example of early \nIslamic \u1e63a\u02bf\u0101l\u012bk. \n\nThe brigand\u2019s life was filled with endless tribal feuds, which inevitably lead to the loss of \nhis beloved ones and demands for blood vengeance. Ab\u016b Khir\u0101sh composed many elegies for \nhis friends and brothers. His akhb\u0101r tell us that he had ten brothers, all of whom died before \nhim, and narrate the violent deaths of some of them. The following poem is Ab\u016b Khir\u0101sh\u2019s \nelegy for his brother \u02bfUrwa. In it, the poet rejects the reproaches of \u02bfUrwa\u2019s wife Umayma \nthat he has forgotten the deceased, declaring the depth of his sorrow: \n\nBy my life, my appearance has made Umayma worried;\n  she doesn\u2019t see much of me.\nShe says: \u201cI see him [Ab\u016b Khir\u0101sh] having a good time after the death of \u02bfUrwa.\u201d \n If only you [Umayma] knew how great an affliction this is [to me.]\nDo not believe that I forgot the loss, Umayma; \n yet my patience is a virtue. \nDon\u2019t you know that before us \n the pure brothers M\u0101lik and \u02bfAq\u012bl were separated?\n\n32.  A. Arazi, \u201cAl-Shanfar\u0101\u02be,\u201d in Encyclopaedia of Islam, 2nd ed.; Arazi, \u201c\u1e62u\u02bfl\u016bk,\u201d in Encyclopaedia of Islam, \n2nd ed.\n\n33.  A. Arazi, \u201cTa\u02beabba\u1e6da Sharran,\u201d in Encyclopaedia of Islam, 2nd ed. \n34.  Arazi, \u201c\u1e62u\u02bfl\u016bk.\u201d \n35.  Arazi, \u201cAl-Shanfar\u0101\u02be.\u201d Other \u1e63a\u02bf\u0101l\u012bk, such as Ta\u02beabba\u1e6da Sharran and \u02bfAmr b. Barr\u0101q, were also known to be \n\nable to run fast. Stetkevych, Mute Immortals Speak, 102.\n36.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:149. \n37.  See Lis\u0101n al-\u02bfArab, s.v. \u201ch-dh-l.\u201d \n38.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:147. \n39.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:149. \n\n\n\n51  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nThe view of our now-emptied home and resting place\n still disturbs me and robs me of my patience. \nAnd so does the fact that I embrace every morning light \n with a deep, heavy sigh . .", "start_char_idx": 38605, "end_char_idx": 41284, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5592a980-07a2-4288-98a7-3f64a95a6403": {"__data__": {"id_": "5592a980-07a2-4288-98a7-3f64a95a6403", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aeb9b58a-6f7e-4786-a304-63e85bca702d", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "627f04549290fa6f8a65d7e005a22d072e30262ac1e06e5dbe64529fc962a91e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "69424575-ee2a-4e5d-af19-1355c502a8d3", "node_type": "1", "metadata": {}, "hash": "15fabc6200553d57145332d3c46776c64675e608e0f687c509e9fd92a4058ff6", "class_name": "RelatedNodeInfo"}}, "text": ". .40\n\nTo illustrate the kind of relationship he had with his brother, the poet draws on Arabian \nmythology. Two brothers, M\u0101lik and \u02bfAq\u012bl, legendary boon companions of a pre-Islamic king \nof al-\u1e24\u012bra, Jadh\u012bmat al-Abrash, became proverbial for their lasting and deep friendship.41 \nAb\u016b Khir\u0101sh further instructs Umayma to have patience, which, he assures her, is painful \nfor him, too. Every morning he opens his eyes with a heart heavy over the emptiness of \nhis house after \u02bfUrwa\u2019s departure. This and other elegies composed by Ab\u016b Khir\u0101sh for his \nbrothers and companions as well as narratives about his death from a snakebite add up to \nan image of a poetic figure no less heroic and tragic than Ab\u016b Dhu\u02beayb. They portray Ab\u016b \nKhir\u0101sh as a true heir to the world of the poetic J\u0101hiliyya, with a life full of tribal feuds and \ndeath.\n\nAb\u016b Khir\u0101sh\u2019s close relationship to the J\u0101hil\u012b world is even more explicit in his elegy for \nthe custodian of the shrine of the female divinity al-\u02bfUzz\u0101. Here, the poet fondly recalls \nthe hospitality that the custodian, called Dubayya, once showed him.42 For the study of \nthis transitional moment in history, it is significant that Dubayya was killed and the shrine \nof al-\u02bfUzz\u0101 was destroyed, allegedly by Kh\u0101lid b. al-Wal\u012bd acting on Mu\u1e25ammad\u2019s direct \norders. Ibn al-Kalb\u012b places this event in the year in which the Prophet conquered Mecca \n(8/629\u201330),43 the same year in which the Hudhayl submitted to his rule. Ab\u016b Khir\u0101sh\u2019s \nloyalties could not be more divided, as his tribe has just pledged obedience to Mu\u1e25ammad, \ntheir former enemy. In the following verses Ab\u016b Khir\u0101sh mourns Dubayya through the \nimage of a wine gathering from which Dubayya is missing:\n\nWhat is wrong with Dubayya? For days, I have not seen him\n Amid the wine-bibbers; he drew not nigh, he did not appear.\nIf he were living he would have come with a cup\n Of the ban\u016b Ha\u1e6dif make, filled with Bacchus oil.\nGenerous and noble is he; no sooner his wine cups\n Are filled than they become empty, like an old tank full of holes  \n\n            in the midst of winter.\nSuqam has become desolate, deserted by all of its friends,\n Except the wild beasts and the wind which blows through  \n\n            the evergreen trees.44\n\n40.  See al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:159; see also al-Sukkar\u012b, Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn, 1189\u201395 (twenty-four \nlines rather than six). For the Arabic, see the Appendix, 1.c.\n\n41.  Al-\u1e6cabar\u012b, for example, narrates a story about M\u0101lik and \u02bfAq\u012bl and mentions their occurrence in this \nverse as well as in that by Mutammim b. Nuwayra, another Mukha\u1e0dram poet who was famous for his elegies for \nhis brother M\u0101lik. Al-\u1e6cabar\u012b, T\u0101r\u012bkh al-rusul wa-l-mul\u016bk, ed. M. J. de Goeje (Leiden: Brill, 1879\u201390), 1:755. \n\n42.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:150. \n43.  Ibn al-Kalb\u012b, Book of Idols, trans. Nabih Amin Faris (Princeton, NJ: Princeton University Press, 1952), 21. \n44.  This is the translation of Nabih Amin Faris in Ibn al-Kalb\u012b\u2019s Book of Idols, 22. See also al-I\u1e63fah\u0101n\u012b,", "start_char_idx": 41283, "end_char_idx": 44277, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "69424575-ee2a-4e5d-af19-1355c502a8d3": {"__data__": {"id_": "69424575-ee2a-4e5d-af19-1355c502a8d3", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5592a980-07a2-4288-98a7-3f64a95a6403", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "83e699199b77a18ffd94ffd292629ee599d7b5cda2a0aa327471c85a0f4e414c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5f70cbdc-2771-4051-b041-a436adaf1da4", "node_type": "1", "metadata": {}, "hash": "abea3452b872800fb8c5587ede639e9b4dec37c52e00a23299df4ebdc2edcf46", "class_name": "RelatedNodeInfo"}}, "text": "See also al-I\u1e63fah\u0101n\u012b, \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  52\n\nWhen Ab\u016b Khir\u0101sh realizes that Dubayya is missing among the wine-drinkers, he immediately \nknows that something bad has happened to the custodian. The poet recalls Dubayya\u2019s \ngenerosity (describing him as k\u0101b\u012b al-ram\u0101d, \u201cthe one who spreads ashes,\u201d implying that he \nfrequently cooks and shares meals with others) and his vigor in drinking. Dubayya would, \naccording to Ab\u016b Khir\u0101sh, generously offer wine to his guests even in the winter, when no \none has much food or drink to spare, and his cups seem bottomless, \u201clike an old tank full \nof holes.\u201d But now that Dubayya is dead, the poet replaces the image of generosity and \ndrinking with a scene of the desolate dwelling of the deceased, haunted by wild beasts and \nthe howling wind. The themes of a drinking party, extreme generosity, and especially a \npagan shrine root the verse in the poetic J\u0101hiliyya; yet the historical circumstances place \nit in the Islamic era. Another elegy by Ab\u016b Khir\u0101sh, which I quoted at the beginning of this \narticle and which I now discuss in greater detail, addresses this liminality directly. \n\n\u201cJam\u012bl b. Ma\u02bfmar grieved my guests . . .\u201d\n\nIn his elegy for his close friend Zuhayr b. al-\u02bfAjwa, as in the previous poem, Ab\u016b Khir\u0101sh \ncelebrates a man killed by one of Mu\u1e25ammad\u2019s companions. Zuhayr had been taken captive \nduring the Battle of \u1e24unayn (8/630) and had then been killed by a companion of the Prophet \ncalled Jam\u012bl b. Ma\u02bfmar.45 These details place the poem and the poet in the midst of the \nevents surrounding the rise of Mu\u1e25ammad\u2019s community. The accompanying story ascribes \nthe killing not to a clash between a Believer and his opponent but to an older \u201chatred \nbetween them from the time of J\u0101hiliyya.\u201d46 The elegy appears in the Kit\u0101b al-Agh\u0101n\u012b in the \nfollowing form: \n\nJam\u012bl b. Ma\u02bfmar grieved my guests with the slaughter \n of a munificent man with whom widows sought refuge;\nwhose sword-belt was long, who was not corpulent, \n and whose sword-straps moved about on his body [as he was  \n\n            slender] when he stood up;\nin whose house a stranger would take shelter in wintertime,\n even a destitute man dressed in worn-out rags, in need to feed his family,\nwho\u2014suffering from cold, chased by the evening wind \n that made him call out for help\u2014went to him [Zuhayr]; \nwhose hands almost lose his cloak\n when the north winds blow in his face.\nSo what is the matter with the people of his tribe that they did not collapse \n when such a wise and noble man departed?\nAnd I swear, had you not found him tied up,\n thirsty hyenas would have come to drink your blood where the w\u0101d\u012b bends.\n\nal-Agh\u0101n\u012b, 21:150\u2013151. \n45.  This Jam\u012bl b. Ma\u02bfmar is not to be confused with the poet Jam\u012bl b. Ma\u02bfmar, also known as Jam\u012bl Buthayna. \n46.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:210; al-Sukkar\u012b, Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn, 1221.", "start_char_idx": 44256, "end_char_idx": 47148, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5f70cbdc-2771-4051-b041-a436adaf1da4": {"__data__": {"id_": "5f70cbdc-2771-4051-b041-a436adaf1da4", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "69424575-ee2a-4e5d-af19-1355c502a8d3", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "2bcb275542db420227986e9230dcc2175309b5fee03f41e28f68d3f018dc9a41", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9224ddb7-cbf5-4c13-9795-6d860f550d1c", "node_type": "1", "metadata": {}, "hash": "b4f84082b8898871e1933c42208b94b6fbb471ad40b3801165fc915de5064c25", "class_name": "RelatedNodeInfo"}}, "text": "53  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nThen Jam\u012bl would have been the one among his people slain most ignominiously. \n But a man\u2019s concern is his opponent\u2019s back [i.e., Zuhayr was slain unfairly].\nNothing is like the times of our [old] abode, Umm M\u0101lik! \n Now, chains have encircled [our] necks,\nand the youth has become like a middle-aged man, \n saying only the right things; the railing women are relieved. \nBut I have not forgotten our days and nights together at \u1e24alya \n when we met with the ones that we desired.\n(And our sincere friends now seem as if \n someone were pouring [sand] on them by a graveyard  \n\n            [i.e. burying them alive].)47\n\nAt the beginning of the elegy, Ab\u016b Khir\u0101sh identifies Jam\u012bl b. Ma\u02bfmar as the culprit behind \nZuhayr\u2019s death. To show the greatness of this loss, the poet glorifies Zuhayr\u2019s generosity \nand majestic appearance. He mentions that Zuhayr used to offer shelter to the most fragile \nmembers of society: widows, strangers, and beggars. He also emphasizes Zuhayr\u2019s height by \npointing to the length of his sword-belt (tall men wear long sword-belts) and describing him \nas \u201cnot corpulent,\u201d reinforcing his words with the image of his sword-straps \u201cmoving about \non his body when he stood up.\u201d Zuhayr\u2019s noble presence contrasts with the destitution of a \nbeggar who, dressed only in old rags, walks in the freezing and windy night crying out for \nZuhayr\u2019s help. \n\nThe poem then juxtaposes another J\u0101hil\u012b heroic feature of Zuhayr, bravery, with the \ncowardice of his killers from Mu\u1e25ammad\u2019s community. Ab\u016b Khir\u0101sh claims that the latter \nwere able to slay Zuhayr only because they found him with his hands bound. Had they \nencountered him unfettered, Zuhayr would have slaughtered them, leaving their blood as \nif a drink for thirsty hyenas. Ab\u016b Khir\u0101sh further stresses the unfairness of Zuhayr\u2019s slaying \nin captivity by quoting what seems like tribal wisdom about human insidiousness: \u201cA man\u2019s \nconcern is his opponent\u2019s back.\u201d \n\nThe verses that opened this article appear toward the end of the elegy. With their \nreferences to chains encircling the poet\u2019s neck and the premature sapping of youthful \nexuberance, they directly reject the moralistic spirit of Mu\u1e25ammad\u2019s message. Although \nthe poet\u2019s nostalgic appeal to the \u201cdays of [his old] abode\u201d could be a standard motif found \nin the nas\u012bb (amatory prelude) of the traditional qa\u1e63\u012bda, the image of chains and the new \ntheme of correctness (al-\u1e25aqq) read like a direct comment on the rise of the new religious \ncommunity and a complaint about its moralizing tone\u2014a subtext strengthened by the \ntradition\u2019s identification of Jam\u012bl, the murderer mentioned in the poem, as a Companion of \nthe Prophet. Given the agreement between the verses and the akhb\u0101r, we can consider the \npoem an eyewitness testimony of the impact of Mu\u1e25ammad\u2019s mission on the lives of his \ncontemporaries. \n\n47.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b 21:151\u2013152; cf. Al-Sukkar\u012b, Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn, 1221\u20131223. For the whole \npoem in the Arabic original as recorded in the Agh\u0101n\u012b, see the Appendix, 1.a. The last line appears only in \nal-Sukkar\u012b\u2019s Shar\u1e25, so I include it here in parentheses.", "start_char_idx": 47152, "end_char_idx": 50325, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9224ddb7-cbf5-4c13-9795-6d860f550d1c": {"__data__": {"id_": "9224ddb7-cbf5-4c13-9795-6d860f550d1c", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5f70cbdc-2771-4051-b041-a436adaf1da4", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "bb0ed0e42a411e7e9092882dea12a1fdde8400020a81820df0bd29d5d8391843", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e3027ff5-d423-4d2b-ba55-834f335c50a4", "node_type": "1", "metadata": {}, "hash": "9e2c952817d2d9bc98565da587d3287af9cf396c5db5bae8b4aef992dfd02bf9", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  54\n\nIt is not difficult to guess what Ab\u016b Khir\u0101sh would prefer the young men of his tribe \nto talk about instead of \u201cthe right things\u201d: bravery and comradery in fighting, wine-\ndrinking, generosity, and other tribal values of the past. The phrase \u201cthe railing women \nare relieved\u201d is a reference to J\u0101hil\u012b poetry\u2019s traditional theme of railing women (\u02bfaw\u0101dhil) \nwho reproach and blame the poet for his extensive drinking and extreme generosity. In \nJaroslav Stetkevych\u2019s description, the railing woman \u201cis the reckless warrior\u2019s and fame-\nseeker\u2019s sobering, reminding, and warning voice \u2018of reason,\u2019 mostly social and domestic. She \nis, therefore, the counter-heroic, interest-oriented element in the earliest Arabic poetry.\u201d48 \nNow, as Ab\u016b Khir\u0101sh sourly notes, the \u02bfaw\u0101dhil can be content. The new era has suppressed \nthe heroism and exuberance of the past. \n\nThese lines force a reconsideration of the entire poem. Even the seemingly pure J\u0101hil\u012b \npart is to be understood from the perspective of a Mukha\u1e0dram, living at the threshold \nbetween the familiar past and the unknown future. In this light, Zuhayr functions not only \nas a traditional hero but also as a symbol of the bygone era of J\u0101hiliyya. Two further lines \nsupport this reading. In one, the poet, having extolled the hero\u2019s generosity and bravery, \nasks a rhetorical question: \u201cSo what is the matter with the people of his tribe that they did \nnot collapse when such a wise and noble man departed?\u201d In other words, he questions how \nZuhayr\u2019s tribesmen can go on living in a world from which Zuhayr and his like are absent. \nThis sentiment is presented even more clearly in the last line of the poem, a line that\u2014most \ninterestingly\u2014does not appear in the Kit\u0101b al-Agh\u0101n\u012b but is included only in al-Sukkar\u012b\u2019s \nversion of the poem: \u201cAnd our sincere friends (ikhw\u0101n al-\u1e63af\u0101\u02be) now seem as if someone \nwere pouring [sand] on them by a graveyard.\u201d49 The line movingly evokes a bygone past, a \nworld that has vanished. The mention of ikhw\u0101n al-\u1e63af\u0101\u02be is, of course, not a reference to the \nmysterious, much later authors of a philosophical compendium of sciences, the Brethren \nof Purity, but a memory of the poet\u2019s comrades or, perhaps, honorable ancestors who \nlived by the values of the world that is now fading. Like Zuhayr, these \u201csincere friends\u201d \nsymbolize the pre-Islamic hero and the ancestral customs. And like him, they are dead. \nMore importantly, their memory, too, is slowly falling into oblivion. The poet expresses this \nprocess of forgetting through the image of these friends being buried in sand, in a place \nhidden from the eyes of the community\u2014by a graveyard. Closely examined, the poem is not \nonly an elegy for Ab\u016b Khir\u0101sh\u2019s dead friend but also a swan song of the J\u0101hiliyya. \n\nBlood Vengeance (Tha\u02ber) in Ab\u016b Khir\u0101sh\u2019s World \n\nIn a world in which Ab\u016b Khir\u0101sh\u2019s close associates were dying one after another, \nretribution was crucial. The theme of blood vengeance permeates Ab\u016b Khir\u0101sh\u2019s poetry \nand akhb\u0101r, as he repeatedly swears to avenge the deaths of his friends and brothers \nand boasts about his successes in doing so. In the case of Zuhayr, however, this order of \nthings is interrupted. For, as another elegy for Zuhayr attests, the victory of Mu\u1e25ammad\u2019s \n\n48.  Stetkevych, \u201cQa\u1e63\u012bdah by Ibn Muqbil,\u201d 324. For a bibliography on the \u02bf\u0101dhila motif (and some controversy \naround it), see ibid., n.", "start_char_idx": 50330, "end_char_idx": 53767, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e3027ff5-d423-4d2b-ba55-834f335c50a4": {"__data__": {"id_": "e3027ff5-d423-4d2b-ba55-834f335c50a4", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9224ddb7-cbf5-4c13-9795-6d860f550d1c", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "4558d9b951a9a3d48e3fbd580fc2ffef3d4d710bfba6dc39745b8aac1a5a118c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fa7c427c-f779-412e-a1b5-ff69fdb35a10", "node_type": "1", "metadata": {}, "hash": "86f07255c6f4f886b1ebd773b74b41c92d10807faf8977bd90377838364eed12", "class_name": "RelatedNodeInfo"}}, "text": "40, and further Jaroslav Stetkevych, The Zephyrs of Najd (Chicago: University of Chicago \nPress, 1993), 244, n. 48. \n\n49.  Al-Sukkar\u012b, Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn, 1223.", "start_char_idx": 53768, "end_char_idx": 53937, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fa7c427c-f779-412e-a1b5-ff69fdb35a10": {"__data__": {"id_": "fa7c427c-f779-412e-a1b5-ff69fdb35a10", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e3027ff5-d423-4d2b-ba55-834f335c50a4", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ba0c8e77a06e471f249ac7d255b8d71f4110576bfebc2ebc09ce9ba09bbf1697", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cbb83a65-8ead-4d8e-9445-454149546547", "node_type": "1", "metadata": {}, "hash": "f593f15f8df1241052d5cfd07e52e6ef1f40a95b68f1aea5f3ff0d90c918178c", "class_name": "RelatedNodeInfo"}}, "text": "55  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\ncommunity made the appropriate blood vengeance impossible. In the first line of this \nexcerpt, Ab\u016b Khir\u0101sh reports having had a premonition of Zuhayr\u2019s death; in the second \nline, he expresses his frustration at his current inability to take revenge:\n\nWould I be saying every single night:\n \u201cMay he not depart, the one killed by Jam\u012bl?\u201d\nI never used to doubt that if the Quraysh killed one of us\n  we would take vengeance [lit. they would be killed for our killed].\nAnd so I remain with a burning thirst, as long as you rule and prosper,\n  until you are killed.50\n\nWhereas in the past the poet would always have been able to avenge a loved one even if he \nor she had been killed by the powerful Quraysh, now that Ab\u016b Khir\u0101sh\u2019s tribe has pledged \nits allegiance to Mu\u1e25ammad, this option to exercise an old right has been taken away from \nhim. Like many others, Ab\u016b Khir\u0101sh belonged nominally to the community of Believers but \nwas steeped in the honor system in which blood vengeance played a central role. In his \ncircles, the failure to avenge one\u2019s kin, as when blood money (diya) is accepted, constitutes \ngrounds for mockery. So when Ab\u016b Khir\u0101sh\u2019s brother al-Aba\u1e25\u1e25\u2014also a poet\u2014swears to take \nrevenge on S\u0101r\u012b b. Zunaym for the killing of another brother of theirs but then accepts diya \ninstead, S\u0101r\u012b derides al-Aba\u1e25\u1e25: \u201cYou took his blood money and you put aside his matter with \nthe Ban\u016b Tam\u012bm for a couple of starved camels.\u201d51 Returning to the verses above, the poet\u2019s \nway of referring to Mu\u1e25ammad\u2019s community as \u201cthe Quraysh\u201d is interesting because it \nsuggests that he did not consider it a new religious movement but simply a victorious tribe. \n\nAb\u016b Khir\u0101sh\u2019s description of his exasperation at his inability to exercise tha\u02ber as a \n\u201cburning thirst\u201d is another noteworthy element of the poem. It indicates that vengeance \ngoes beyond an honorable duty and rather constitutes\u2014like thirst\u2014a physical necessity. \nSimilarly, al-Aba\u1e25\u1e25 describes tha\u02ber as \u201ccalming\u201d (mun\u012bm),52 suggesting that only when \nrevenge has been taken can one regain peace. Elsewhere, Ab\u016b Khir\u0101sh expresses his thirst \nfor blood thus:\n\nMy thirsty lips,\n this is no sheep\u2019s milk.\nInstead, it is a gathering of young men, \n each with a refined spearhead, heated up [and yearning for blood].53\n\nThe poet warns his lips that they will quench their thirst not with milk but with blood. \nHis enemies\u2019 spearheads are similarly bloodthirsty. Suzanne Stetkevych has connected the \nsame imagery of drinking lances in a poem by Ta\u02beabba\u1e6da Sharran to the ritual of sacrifice, \nexplaining that, like sacrifice, \u201cthe killing of the enemy in blood vengeance is perceived as \n\n50.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:152; see also al-Sukkar\u012b, Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn, 1229. For the Arabic \noriginal, see the Appendix, 1.b.\n\n51.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:158, and al-Sukkar\u012b, Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn, 668.\n52.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:158.\n53.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:156; Appendix, 1.d.", "start_char_idx": 53941, "end_char_idx": 56950, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cbb83a65-8ead-4d8e-9445-454149546547": {"__data__": {"id_": "cbb83a65-8ead-4d8e-9445-454149546547", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fa7c427c-f779-412e-a1b5-ff69fdb35a10", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "85c4c3e0195abcea8baa91f0172ed4cfea8ea7371dd87e2b115b9b9fc28a7e56", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "470cee61-5fa3-44d5-820c-6e881e37aeca", "node_type": "1", "metadata": {}, "hash": "5a8131d57663685c9cedbff79cea6dbd70fa99a968056c84ce3888d980a8ecbd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  56\n\nrevitalizing the kin.\u201d54 More broadly, building on the work of the anthropologist Arnold van \nGennep and the sociologists Marcel Mauss and Henri Hubert, Stetkevych argues that blood \nvengeance in J\u0101hil\u012b poetry \u201cperforms the function of a rite of passage or of sacrifice\u201d in that \nit represents the transition of the avenger from one ritual state to another.55 \n\nTha\u02ber had an important social function in pre-Islamic Arabia. Robert Hoyland has \nnoted that the threat of destructive retaliation in fact made the Arabs hesitate before they \nkilled someone, and in this way it contributed to keeping order.56 It is natural that in a \nsociety that lacks a more universal state authority, the family and the tribe must protect a \nperson\u2019s life. The role of blood vengeance in maintaining order in society and preventing \nits disintegration has been observed in other times and societies as well. Plato, for instance, \ncontends in his Laws that a potential murderer \u201cin dread of such vengeances from Heaven \n[. . .] should refrain himself.\u201d57 In certain aboriginal cultures in Australia, a ritualized version \nof the blood feud had a conciliating effect. When a killing took place, the two kin groups \nwould hurl spears at each other, and once blood had been spilled and the blood vengeance \nsatisfied, they would return to peaceful coexistence.58 In the European context, the long \ntradition of dueling, fueled partially by ideas of chivalry born in the Frankish lands of \nnorthwestern Europe, serves as another parallel.59 Like tha\u02ber, dueling was connected to \nnotions of the honor of the individual and the class that he represented, and, as V. G. \nKiernan points out, it reduced feuds \u201cto symbolic proportions, confined them to individuals, \nand required only a limited number of victims.\u201d60 Even in modern-day Upper Egypt, a region \nstill connected to the practice of tha\u02ber,61 substitutive rites are carried out that elucidate the \ninstitution\u2019s sacrificial nature and importance in maintaining social order. In some cases, \nthe shroud of the deceased is spread on the floor and a sheep is sacrificed as an alternative. \nFrom this larger perspective, Ab\u016b Khir\u0101sh\u2019s celebration of the virtue of tha\u02ber is not merely \nan empty boast but rather a proclamation of allegiance, perhaps unconscious, to an ancient \ncultural model that transcends temporal and geographical boundaries. In both ancient \n\n54.  Stetkevych, Mute Immortals Speak, 65. \n55.  The rite of passage has been theorized by van Gennep as (1) a \u201crite of separation\u201d of the initiate from \n\nsociety, (2) a marginal state in which the initiate is temporarily outside society, and (3) a \u201crite of aggregation\u201d \nin which he/she is brought back into society and a new social role. See Edmund Leach, \u201cAgainst Genres: Are \nParables Lights Set in Candlesticks or Put under a Bushel?,\u201d in Structuralist Interpretations of Biblical Myth, \ned. Edmund Leach and D. Alan Aycock, 89\u2013112 (Cambridge: Cambridge University Press, 1983), 99, quoted in \nStetkevych, Mute Immortals Speak, 56. \n\n56.  Robert G. Hoyland, Arabia and the Arabs: From the Bronze Age to the Coming of Islam (London: Routledge, \n2001), 113\u2013114.\n\n57.  Plato, Laws, 9:872e, 873a. \n58.  Jack David Eller, Introducing Anthropology of Religion: Culture to the Ultimate (New York: Routledge, \n\n2007), 114. \n59.  V. G. Kiernan, The Duel in European History (Oxford: Oxford University Press, 1988), 1.\n60.  Kiernan, Duel in European History, 12.\n61.", "start_char_idx": 56955, "end_char_idx": 60467, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "470cee61-5fa3-44d5-820c-6e881e37aeca": {"__data__": {"id_": "470cee61-5fa3-44d5-820c-6e881e37aeca", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cbb83a65-8ead-4d8e-9445-454149546547", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "a4990ff255bc2d68aa424fe78cddc681723333f59da9df6a6b325f119b51172f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2471e292-442e-4d2c-a595-6e6d396b373d", "node_type": "1", "metadata": {}, "hash": "27e53993a66f9c25b4db4f0dc5ff311e5184a2619e601e376e433348feb040eb", "class_name": "RelatedNodeInfo"}}, "text": "60.  Kiernan, Duel in European History, 12.\n61.  It should be noted that the image of Upper Egypt as a traditional, backward society in which tha\u02ber is still \n\npracticed is partially created and perpetuated by modern Egyptian television shows, such as Aunt \u1e62afiyya and \nthe Monastery (based on Bah\u0101\u02be \u1e6c\u0101hir\u2019s novel) and Revenge. See Lila Abu-Lughod, Dramas of Nationhood: The \nPolitics of Television in Egypt (Chicago: University of Chicago Press, 2005), 180\u2013181. \n\n\n\n57  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nand modern societies that rely on the law of blood vengeance, the failure to avenge blood \nmay be perceived as a path to social dissolution. The ritual and sacrificial significance of \nblood vengeance and its social function are key to understanding the profound break with \nthe past that Mu\u1e25ammad\u2019s banishment of the practice of tha\u02ber represented and that Ab\u016b \nKhir\u0101sh lamented in his poem. \n\nHowever, vengeance could also spiral out of control and lead to excessive bloodshed. \nTha\u02ber as could erase entire families and tribes, as a khabar involving Ab\u016b Khir\u0101sh\u2019s family \nillustrates. According to the story, the Ban\u016b Li\u1e25y\u0101n killed a prot\u00e9g\u00e9 (j\u0101r) of one of Ab\u016b \nKhir\u0101sh\u2019s brothers, Ab\u016b Jundub, \u201cwhom his people called ill-omened.\u201d62 Ab\u016b Jundub went \nto Mecca, performed the rituals of the pilgrimage, gathered all the reprobates (khula\u02bf\u0101\u02be) \npresent, and \u201ckilled many of their [Ban\u016b Li\u1e25y\u0101n\u2019s] men and took captive many of their \nwomen and children.\u201d63 The most famous example of the destructive power of tha\u02ber remains \nthe legendary al-Bas\u016bs War between the tribes Bakr and Taghlib, which supposedly started \nover a killed camel and continued for forty years. Mu\u1e25ammad\u2019s community was aware \nof this danger; Mu\u1e25ammad feared tha\u02ber as antiestablishment force and as an expression \nof tribal\u02bfa\u1e63abiyya and ruled strongly against it. The famous \u201cfarewell oration\u201d (khu\u1e6dbat \nal-wid\u0101\u02bf) ascribed to Mu\u1e25ammad contains an explicit prohibition of tha\u02ber: \u201cThe blood \n[revenge] of the J\u0101hiliyya is void\u201d (wa-inna dim\u0101\u02be al-j\u0101hiliyya maw\u1e0d\u016b\u02bfa).64 Notwithstanding \nthe possible later origin of this speech,65 it shows that the early Islamic community saw tha\u02ber \nas an important and dangerous matter. The Qur\u02be\u0101n, a contemporary source, admonishes \nagainst taking revenge on anyone beyond the perpetrator of a crime. This condoned \nsubstitute practice is called qi\u1e63\u0101\u1e63:66\n\n[Do not] take life which God has made sacred\u2015except for just cause. And if anyone is \nslain wrongfully, We have given his heir authority [to demand qi\u1e63\u0101\u1e63 or to forgive]: but \nlet him not exceed bounds in the matter of taking life. (Q 17:33; my emphasis)\n\nBut even in the case of this limited \u201cjust\u201d punishment, the Qur\u02be\u0101n encourages forgiveness. \nIn a similarly phrased verse, it adds that \u201cif anyone saved a life it would be as if he saved the \nlife of the whole people\u201d (Q 5:32). The new community rejected the ancient law as barbaric. \n\nFurthermore, tha\u02ber must be understood as a part of a broader view of warfare and of the \nindividual\u2019s role therein, which was to be irreversibly changed. Although it represented \na deadly threat to society, tha\u02ber also emphasized the value of individual life because it \nprovided a strong incentive not to kill. The death of just one person could result in the \n\n62.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:161. \n63.", "start_char_idx": 60420, "end_char_idx": 63735, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2471e292-442e-4d2c-a595-6e6d396b373d": {"__data__": {"id_": "2471e292-442e-4d2c-a595-6e6d396b373d", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "470cee61-5fa3-44d5-820c-6e881e37aeca", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "3d7aab38fa540b0297efff020c4a3c765c8d4c2a48291bad5d467088d1419df5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "26105fd6-508e-4581-870b-7ce9fed29f09", "node_type": "1", "metadata": {}, "hash": "626d33e1c4d7fe08dc05d74a9950c6aaf75b9eedfcc45fdb62529107f483d446", "class_name": "RelatedNodeInfo"}}, "text": "63. Al-I\u1e63fah\u0101n\u012b, al- Agh\u0101n\u012b, 21:161; or so the narrators of the Agh\u0101n\u012b imagine the incident that Ab\u016b Jundub \n\nmentions in his fakhr verses. \n64.  Al-J\u0101\u1e25iz, Kit\u0101b al-Bay\u0101n wa-l-taby\u012bn, ed. \u02bfAbd al-Sal\u0101m H\u0101r\u016bn (Cairo: Maktabat al-Kh\u0101nj\u012b, 1998), 2:31. \n65.  Generally, on the debates concerning the authenticity of classical Arabic oratory, see Pamela Klasova, \n\n\u201cEmpire through Language: Al-\u1e24ajj\u0101j b. Y\u016bsuf al-Thaqaf\u012b and the Power of Oratory in Umayyad Iraq\u201d (PhD diss., \nGeorgetown University, 2018). The conclusions of this dissertation, however, concern only Umayyad oratory, \nand I make no claims about the authenticy of speeches ascribed to Mu\u1e25ammad. \n\n66.  J. Schacht, \u201c\u1e32i\u1e63\u0101\u1e63,\u201d in Encyclopaedia of Islam, 2nd ed. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  58\n\nannihilation of a whole tribe. This appreciation of individual life also comes through in \nJ\u0101hil\u012b poetry in the rhetorical device of in\u1e63\u0101f, which highlights the qualities of the enemy. \nTo praise one\u2019s enemy\u2014since a weak enemy is not worth fighting\u2014is a form of praising \noneself, and as Suzanne Stetkevych points out, this device was often associated with blood \nvengeance.67 In a parallel to the idea of equal enemies in in\u1e63\u0101f, according to the law of blood \nvengeance it was not enough to kill the killer: the subject of the retribution had to be the \nvictim\u2019s equal. If the killer was not such a person, additional people belonging to the killer\u2019s \nkin would be killed. In\u1e63\u0101f\u2014widely used in the poetics of war in general\u2014aptly illustrates \nthe J\u0101hil\u012b conception of warfare, in which the enemy is seen as an equal. Perhaps the most \nfamous image of two warriors confronting each other in battle is captured in an elegy by \nAb\u016b Khir\u0101sh\u2019s fellow Hudhal\u012b Ab\u016b Dhu\u02beayb.68\n\nIn the J\u0101hil\u012b poetic imagination, wars, however cruel, also provided a space to demonstrate \none\u2019s courage and achieve glory. The poetic J\u0101hiliyya, with its strong shame/honor element, \npresented tribal wars in terms of a competition for honor and glory. Johan Huizinga, in \nhis Homo Ludens, exposed the affinity between war and play, explaining that especially in \narchaic societies, both were conceived of as a contest for glory. Huizinga sees the playful \nquality of war as transformative: it turns bloody violence into a cultural phenomenon that \nprovides strong incentives for a civilization, informing it with ideas of chivalry and honor.69 \nFittingly, Montgomery Watt has noted that \u201craiding is the \u2018national sport\u2019 of the Arabs.\u201d70 \nJ\u0101hil\u012b poetry conveys precisely this image of war, in which people fight not only out of \nnecessity and for material gain but also for the noble strife itself. War equals excitement. \nWe saw this excitement for war already in Ab\u016b Khir\u0101sh\u2019s first elegy for Zuhayr. Elsewhere, \nAb\u016b Khir\u0101sh says, \u201cSo we incite those who rise up against them, for we say that the soul \nheals only at igniting war.\u201d71 The frenzy of battle that possesses the soul can be healed only \nby taking up arms. \n\nThis perception of war as play was to change substantially with Mu\u1e25ammad\u2019s ascendancy \nand the fast-paced building of the early Islamic state. The scale of wars grew beyond \nwhat many of the inhabitants of Arabia could imagine, and their very conception was \ntransformed. As a means to achieving a higher good, war became an ideological enterprise.", "start_char_idx": 63732, "end_char_idx": 67056, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "26105fd6-508e-4581-870b-7ce9fed29f09": {"__data__": {"id_": "26105fd6-508e-4581-870b-7ce9fed29f09", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2471e292-442e-4d2c-a595-6e6d396b373d", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "a16420cf5f29e0950c686cb68547339b80c2aa305fb74bec62c744559043e622", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6a367941-3313-41c3-ab68-d9a00b1b0406", "node_type": "1", "metadata": {}, "hash": "21b21289ed4c3599e0dfe264d4f9eceba790c0eb8671011d1654791ee61aaf69", "class_name": "RelatedNodeInfo"}}, "text": "As a means to achieving a higher good, war became an ideological enterprise. \nThe existence of a higher good and the dichotomy of right and wrong (lamented by Ab\u016b \nKhir\u0101sh, as seen earlier) automatically turned the enemy into a villain. Islamic wars were \nwaged in the name of Islam, and as a consequence their opponents were dehumanized as \ninfidels and no longer seen as equals. The play quality of war, as Huizinga explains, can be \nretained only as long as war takes place within a sphere whose members regard each other \nas equals, and with Islam\u2019s recasting of warfare in moral terms, this quality was lost. In the \ncourse of the Islamic conquests, men fought and died in great numbers and the value of \n\n67.  Stetkevych, Mute Immortals Speak, 63. For a collection of mun\u1e63if\u0101t, see \u02bfAbd al-Mu\u02bf\u012bn al-Mul\u016b\u1e25\u012b, \nal-Mun\u1e63if\u0101t (Damascus: Ministery of Culture, 1967). \n\n68.  Al-Sukkar\u012b, Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn, 4\u201341; al-Mufa\u1e0d\u1e0dal al-\u1e0cabb\u012b, al-Mufa\u1e0d\u1e0daliyy\u0101t, 849\u2013892. \n69.  See \u201cPlay and War\u201d in Johan Huizinga, Homo Ludens (New York: J. and J. Harper, 1970), 110\u2013126. \n70.  William Montgomery Watt, Muhammad at Mecca (1953; repr., Oxford: Oxford University Press, 1960), 17.\n71.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:153; al-Sukkar\u012b, Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn, 1204.", "start_char_idx": 66980, "end_char_idx": 68240, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6a367941-3313-41c3-ab68-d9a00b1b0406": {"__data__": {"id_": "6a367941-3313-41c3-ab68-d9a00b1b0406", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "26105fd6-508e-4581-870b-7ce9fed29f09", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "0b83e12e2f96f056f13912cf49f0f6ad93ca3251a5f41780f8060e104229d481", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ea1203eb-46d2-4f2b-b463-0638a9304e79", "node_type": "1", "metadata": {}, "hash": "72f111b6621bc0e9ffb17ad2df16ef5bf7bb486f4f47c35c5210e0a91f28ee5a", "class_name": "RelatedNodeInfo"}}, "text": "59  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nindividual life diminished. Various anecdotes testify to the shock experienced by the first \ngeneration of Muslims who saw great numbers of people die on the battlefield. To give \none example, al-\u1e6cabar\u012b narrates that a group of Arab Muslims who had converted to Islam \nfrom Christianity were so appalled by the merciless bloodshed and general low morals they \nwitnessed during the Battle of \u1e62iff\u012bn that they decided to return to Christianity.72 \n\nTo what extent Ab\u016b Khir\u0101sh was aware of these crucial ideological changes is hard to tell. \nThough he was probably not able to put his finger on their exact nature, his annoyance is \npalpable. The following poem illustrates how the conquests impacted his life and what he \nthought of the muh\u0101jir\u016bn, a term that in this context refers to Muslim soldiers:73 \n\n[A thirsty man, i.e., the poet] calls him [his son Khir\u0101sh]  \n     to give him his evening drink, but he doesn\u2019t come;\n\n the boy has truly become foolish. \nAnd he [the poet] receives his cup back, empty, \n as if the tears of his eyes were pearls. \nIn the morning, in the evening, between him and his cup-bearer [son] \n are the black mountains of Syria, as though burnt with fire. \nKnow, Khir\u0101sh, that only meager good\n awaits the muh\u0101jir after his hijra. \nI saw you wishing for goodness (birr) without me, \n like a dog daubed with blood to make it seem that he has hunted,  \n\n            although he has not.74\n\nIn these lines, the poet bewails his abandonment in his old age. His son is campaigning \nwith the Muslim army far from Mecca, further than the mountains of Syria, and there \nis no one to hand him his drink. His complaint sheds light on a larger social issue of the \ntime: the demands of the established Muslim state and army disrupted traditional bonds \nwithin families. Hitherto, sons had been expected to take care of their aging parents, but \nnow young men like Khir\u0101sh had become muh\u0101jir\u016bn, Muslim soldiers. Putting aside his \nloneliness and sense of abandonment, Ab\u016b Khir\u0101sh clearly disapproves of his son\u2019s career \nchoice. His words \u201conly meager good awaits the muh\u0101jir after his hijra\u201d (khayr al-muh\u0101jir \nba\u02bfd hijratihi zah\u012bd) offer a contemporary critique of the nascent Muslim army. \n\nIt is vital to understand the significance of the notion of birr that appears in the last \nverse, for it is presented in the poem as the main value of the Muslim soldiers. Birr, a \n\n72.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 5:125. \n73.  The term muh\u0101jir has two meanings. On the one hand, it refers to an individual who joined Mu\u1e25ammad \n\nduring his emigration (hijra) from Mecca to Medina; on the other, it denotes someone who, at the time of the \nconquests, abandoned his home, registered in the d\u012bw\u0101n to receive a regular stipend, and joined the army in a \ngarrison city. For a discussion of this term, see Patricia Crone, \u201cThe First-Century Concept of \u2018Hi\u01e7ra,\u2019\u201d Arabica \n41 (1994): 352\u201387; Khalil Athamina, \u201cA\u02bfr\u0101b and Muh\u0101jir\u016bn in the Environment of Am\u1e63\u0101r,\u201d Studia Islamica 66 \n(1987): 5\u201325.\n\n74.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:162; Appendix, 1.e. Geert Jan van Gelder noted in private communication that \nma\u1e25\u1e63\u016br in this edition may be a misreading of makh\u1e0d\u016bb. Al-Sukkar\u012b, Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn, 1243, has this \nline with a different text: ka-makh\u1e0d\u016bbi l-labb\u0101ni wa-l\u0101 ya\u1e63\u012bd\u016b.", "start_char_idx": 68245, "end_char_idx": 71571, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ea1203eb-46d2-4f2b-b463-0638a9304e79": {"__data__": {"id_": "ea1203eb-46d2-4f2b-b463-0638a9304e79", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6a367941-3313-41c3-ab68-d9a00b1b0406", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "8388c7d11842bcc066838577ea257491cf35dbb32aed9d66b8bd20443ad8ea4d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "19f31618-322a-4953-81c0-c6005883f0fe", "node_type": "1", "metadata": {}, "hash": "b58e1a7f059098170c5abb894db32f8b288134801c220de0c51bd8eb83b48ea9", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  60\n\nQur\u02be\u0101nic concept usually translated as piety or godliness, has three different connotations \nrelevant to the present context. Edward Lane, in his Lexicon, gives as the first meaning of \nbirr general goodness: barra means to be pious, kind, or good. The second connotation is \nrelated to material goods as recompense. So barrat b\u012b sil\u02bfatuh means \u201chis article was easy of \nsale to me,\u201d that is, it recompensed me by its high price for my care of it. In this regard, it \nmay also be pertinent that burr is \u201cwheat.\u201d The third connotation of birr is most intriguing \ngiven its use in Ab\u016b Khir\u0101sh\u2019s text: the phrase birr al-w\u0101lidayn refers to filial piety and to \nobedience to one\u2019s parents. In consideration of the full meaning of birr, the poet\u2019s words \n\u201cI saw you wishing for birr without me\u201d should be read as a subversion of the concept in \nwhose name the Muslim soldiers fought. To Ab\u016b Khir\u0101sh, birr stands not for godliness or \npiety toward God but primarily for obedience to one\u2019s father, expressed by lavishing him \nwith goods as an honorable son does. We can understand Ab\u016b Khir\u0101sh\u2019s argument to be that \nall the material gain that his son may attain in the Muslim army is useless, because he will \nnot use it to fulfill his duty to his father.\n\nThe second hemistich of the last verse, in which Ab\u016b Khir\u0101sh compares his son to \u201ca dog \ndaubed with blood to make it seem that he has hunted, although he has not,\u201d reveals the \npoet\u2019s contempt for his son\u2019s dubious claims as warrior and, by extension, the claims of the \nMuslim army he represents. The comparison to a hunting dog is a variation on a proverb \nabout a dog whose throat and chest have been daubed with blood to make it look as if he \nhas hunted successfully. In other words, the dog is held to be something that it is not. Ab\u016b \nKhir\u0101sh uses the proverb in relation to Khir\u0101sh and the other muh\u0101jir\u016bn to say that despite \nall appearances, they are no warriors. As a brigand who has sung of battles and heroic fights, \nthe poet has his own conception of the heroic warrior. The new state, however, has turned \nthe heroic warrior of the poetic J\u0101hiliyya into a soldier of God and replaced individual glory \nwith piety. Ab\u016b Khir\u0101sh\u2019s poetry shows that its author is acutely aware of these shifts and \ndoes not hesitate to criticize them. The lines thus convey not only the poet\u2019s complaint \nabout his son\u2019s absence but also his criticism of the son\u2019s chosen lifestyle and social circles. \n\nAb\u016b Khir\u0101sh in the Akhb\u0101r\n\nThis section turns to the akhb\u0101r about Ab\u016b Khir\u0101sh in the Kit\u0101b al-Agh\u0101n\u012b as a way \nto understand how later generations dealt with the J\u0101hil\u012b ethos and the occasionally \nanti-Islamic tone of the poet\u2019s verses. It is here that the interplay between poetry and \nakhb\u0101r comes to the fore, elucidating how the persona of Ab\u016b Khir\u0101sh was transformed in \nIslamic memory from an unruly brigand to an Islamic martyr. But first, a few words on the \nprovenance of these akhb\u0101r are in order. \n\nA glance at the chains of narrators (isn\u0101ds) of the akhb\u0101r reveals that Ab\u016b al-Faraj \nal-I\u1e63fah\u0101n\u012b took most of his material from al-Sukkar\u012b. Ab\u016b Sa\u02bf\u012bd al-\u1e24asan b. al-\u1e24usayn \nal-Sukkar\u012b (d. 275/888) was a famous philologist who assembled the only extant d\u012bw\u0101n of \ntribal poetry that has come down to us\u2014the d\u012bw\u0101n of the Hudhal\u012bs, the tribe of Ab\u016b Khir\u0101sh.", "start_char_idx": 71575, "end_char_idx": 74949, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "19f31618-322a-4953-81c0-c6005883f0fe": {"__data__": {"id_": "19f31618-322a-4953-81c0-c6005883f0fe", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ea1203eb-46d2-4f2b-b463-0638a9304e79", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "083bbd4903de8e444928fd396bc39ed9f530c6854ae21b494c986697611fe551", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "567fa28d-de96-4611-91a9-b4d5443e1dc7", "node_type": "1", "metadata": {}, "hash": "ef6a8a054a91cd8b4dc53d03dd6ec2fd34236bdb21103c91c095efb13e73291c", "class_name": "RelatedNodeInfo"}}, "text": "It is noteworthy that the isn\u0101ds of these akhb\u0101r do not go all the way to the poets but end \nwith early \u02bfAbb\u0101sid philologists such as Ibn al-A\u02bfr\u0101b\u012b (d. 231/845), Ab\u016b \u02bfUbayda (d. 209/824\u2013\n25), and Ab\u016b \u02bfAmr al-Shayb\u0101n\u012b (d. 206/821). Another important early \u02bfAbb\u0101sid philologist \n\n\n\n61  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\noften mentioned as the last narrator (not through al-Sukkar\u012b\u2019s isn\u0101ds) is al-A\u1e63ma\u02bf\u012b (d. \n213/828). All these men were philologists and grammarians in Basra and Kufa who narrated \nmuch poetry and akhb\u0101r of the past, claiming that they had visited the tribes and had thus \nreceived much of their material directly from the Bedouins.75 \n\nThe absence of longer isn\u0101ds may indicate different things. The akhb\u0101r are literary \nmaterial, not \u1e25ad\u012bth, and as such they possess less of the authority required for, for example, \nthe grounding of legal opinions, for which uninterrupted isn\u0101ds to the original sources \nwould be necessary. The fact that the isn\u0101ds end with early \u02bfAbb\u0101sid philologists may mean \neither that these men collected the stories orally from the Bedouins, as they claimed, or \nthat they recorded them from earlier written sources.76 Although the transmission process \nof the akhb\u0101r cannot be traced with certainty, I will suggest its probable stages in my \nconcluding remarks.\n\nThe mechanisms through which the akhb\u0101r deal with the poetry of the unruly \nMukha\u1e0dram poet can be enumerated as follows.\n\n1. Narrativization and dramatization: The most common technique of the akhb\u0101r is to \ndevelop the themes brought up in the poems into narratives. They fill in the gaps. At the \nbeginning of Ab\u016b Khir\u0101sh\u2019s entry in the Kit\u0101b al-Agh\u0101n\u012b, for example, a long narrative \nintroduces Ab\u016b Khir\u0101sh\u2019s boast in verse about his escape from his enemies. The khabar \ndetails his escape, adds suspense, and celebrates Ab\u016b Khir\u0101sh\u2019s heroic ability to run faster \nthan anyone else.77 As we will see below, the akhb\u0101r on occasion introduce new narrative \nelements not present in the verses. \n\nThe akhb\u0101r also dramatize Ab\u016b Khir\u0101sh\u2019s poetry by connecting his persona to salient \nfigures of his age. We have already encountered him with al-Wal\u012bd b. al-Mugh\u012bra, the father \nof the great Muslim army commander Kh\u0101lid b. al-Wal\u012bd, chief of the Qurash\u012b clan of Ban\u016b \nMakhz\u016bm and thus one of the most powerful men in Mecca. A second instance has Ab\u016b \nKhir\u0101sh meet the caliph \u02bfUmar b. al-Kha\u1e6d\u1e6d\u0101b. He pleads with the caliph to let his son Khir\u0101sh \nreturn from the army. When \u02bfUmar hears Ab\u016b Khir\u0101sh\u2019s poetic lament about his loneliness \nand the distance that divides his son from him, he orders Khir\u0101sh to go home and rules that \nany soldier with an elderly father can enter the army only with his father\u2019s permission.78 \nNeither of these encounters is mentioned in Ab\u016b Khir\u0101sh\u2019s poetry, and we can thus only \nspeculate about their historicity. But whether or not the encounters happened, it is worth \nconsidering why they were narrated. In the case of the story involving \u02bfUmar, the intent \nmay be symbolic. The narrative may be the result of a later act of memory that linked a \n\n75.  Ab\u016b \u02bfAmr b. al-\u02bfAl\u0101\u02be, the teacher of Ab\u016b \u02bfUbayda, and al-A\u1e63ma\u02bf\u012b are said to have developed the method \nof collecting material directly from the Bedouins as the pure carriers of the Arab tradition.", "start_char_idx": 74951, "end_char_idx": 78249, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "567fa28d-de96-4611-91a9-b4d5443e1dc7": {"__data__": {"id_": "567fa28d-de96-4611-91a9-b4d5443e1dc7", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "19f31618-322a-4953-81c0-c6005883f0fe", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "48c6e2f57cb0b72565c499aa4c7719e18a3e84c75b9cc30cfafab905edb736ad", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0744eaa5-c846-4e4c-92be-ee16c6eec312", "node_type": "1", "metadata": {}, "hash": "0123c2559247e41421fb2cbfb8a9a529df21ebd489debc4d277c939bd7d6f211", "class_name": "RelatedNodeInfo"}}, "text": "Whether or not this \nwas the main method, the speech of the Bedouins had cultural authority. For example, Ibn al-A\u02bfr\u0101b\u012b reportedly \nclaimed\u2014as part of the Kufan vs. Basran rivalry among the grammarians\u2014that he had heard a thousand \nBedouins pronounce a particular word differently compared to al-A\u1e63ma\u02bf\u012b. Al-Dhahab\u012b, Siyar a\u02bfl\u0101m al-nubal\u0101\u02be \n(Beirut: Mu\u02beassasat al-Ris\u0101la, 1985), 10:687. \n76.  For a discussion of the sources of the Kit\u0101b al-Agh\u0101n\u012b, see note 27 above.\n\n77.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:147\u2013149. \n78.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:162.", "start_char_idx": 78250, "end_char_idx": 78796, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0744eaa5-c846-4e4c-92be-ee16c6eec312": {"__data__": {"id_": "0744eaa5-c846-4e4c-92be-ee16c6eec312", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "567fa28d-de96-4611-91a9-b4d5443e1dc7", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "faaceabd9117925cf5a288329ce4ea3fa63c73be4f13e53063b408856af3dd7e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "70bb51ae-44a1-4101-be04-6010145bd238", "node_type": "1", "metadata": {}, "hash": "a306bf00a5fb2b9c800757b81960cd7040f5dc226dbe35ec2487f77d13181cac", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  62\n\nconcrete policy of protecting families to the verses of a brigand bemoaning the loss of his \nson for military service. \n\n2. Exculpation: The akhb\u0101r, which usually comment on the salient motifs in poems, are \nconspicuously silent with regard to the most problematic verses. Take, for example, the two \nelegies for Zuhayr discussed above. The poet\u2019s grievances with the moralizing youth and \nhis frustration with the impossibility of seeking vengeance on the Quraysh are ignored, a \nsilence I consider deliberate. \n\nAn even more important strategy of exculpation is the manipulation of Ab\u016b Khir\u0101sh\u2019s \nconversion chronology. This is where the organization of the akhb\u0101r in Ab\u016b Khir\u0101sh\u2019s entry \ncomes into play. The entry begins with a long narrative about the poet\u2019s heroic escape \nand almost mythical fleet-footedness, then moves to the stories that connect him with the \ncustodian of the pagan shrine of al-\u02bfUzz\u0101 and continues with narratives about tribal feuds\u2014\nhis own as well as his brothers\u2019. It is only toward the end of the entry that Ab\u016b Khir\u0101sh\u2019s \nconversion is mentioned. This ordering reflects a narrative strategy that implies that he \nrecited most of his poetry while still a pagan, which, in turn, would exculpate him for his \nun-Islamic outlook and allow for his later transformation to a righteous, exemplary Muslim. \nHowever, the chronology of events and Ab\u016b Khir\u0101sh\u2019s references to Islam, discussed above, \nindicate that he had already converted by the time of their writing. His conversion is \ndescribed laconically: \u201cHe submitted to Islam and his Islam was good,\u201d79 a typical formula \nused for the Mukha\u1e0dram\u016bn. In Ab\u016b Khir\u0101sh\u2019s case, it simply conveys his tribe\u2019s collective \npledge of allegiance to the Prophet after the conquest of Mecca in 8/630. However, in \nal-I\u1e63fah\u0101n\u012b\u2019s entry, the moment of conversion acquires importance because it separates the \npreceding, \u201cpagan\u201d akhb\u0101r from the Islamizing end of the entry, to which we will now turn \nour attention. \n\n3. Islamization: The most obvious example of an attempt to paint the poet in more \nIslamic colors is a khabar that concludes the entry. The khabar shows Ab\u016b Khir\u0101sh selflessly \nsetting out to bring water for Yemeni \u1e25ajj pilgrims. A snake bites the poet on his way back, \nbut he manages to return with water for his guests and then dies without telling them \nabout his fatal wound. When the caliph \u02bfUmar hears the news, he reprimands the pilgrims \nfor demanding the excessive favors that led to a Muslim\u2019s death and orders them to pay the \ndiya. \n\nNothing of this detailed narrative\u2014save for the snakebite\u2014appears in the verses that the \nkhabar accompanies:\n\nThe fates (man\u0101y\u0101) are ever-victorious over man; \n they climb up every hill. \nBy your life, snake of the lowlands of Anf, you destroyed\n a leg that leaves behind a severe loss for the companions.\n/ . . . /\nOh snake of the lowlands of Anf, you destroyed\n a leg full of munificence for the companions.\n\n79.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:162: Aslama Ab\u016b Khir\u0101sh fa-\u1e25asuna isl\u0101muh. \n\n\n\n63  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nBetween Bu\u1e63r\u0101 and \u1e62an\u02bf\u0101\u02be,\n It did not leave a single enemy unavenged.80 \n\nIt is fair to acknowledge that the story of the poet\u2019s death by snakebite could be a topos\u2014a \npoetic imagining of the brigand\u2019s death.", "start_char_idx": 78801, "end_char_idx": 82139, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "70bb51ae-44a1-4101-be04-6010145bd238": {"__data__": {"id_": "70bb51ae-44a1-4101-be04-6010145bd238", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0744eaa5-c846-4e4c-92be-ee16c6eec312", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "48aeca9701b0687a6379abb8a4c8af13c0bf747ea3af2f931189ec9d5c529f18", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "520aee91-d68d-4a93-bbcd-0516326c56c4", "node_type": "1", "metadata": {}, "hash": "af0c67261fa7745391e4297d5a6888f5ac33c60bde4520cbbf4d399818fb6770", "class_name": "RelatedNodeInfo"}}, "text": "Of the various ways in which one might die\u2014such \nas in bed or on a horse in battle\u2014a lethal snakebite is a cause of death appropriate for a \nbrigand who moves through the desert on foot. The famous Umayyad brigand M\u0101lik b. \nal-Rayb is also occasionally said to have died this way, which supports the association of \ndeath by snakebite with brigandry.81 \n\nWhether a poem attributed later to Ab\u016b Khir\u0101sh or his own authentic production, these \nverses contain the typically J\u0101hil\u012b belief in the unpredictable nature of fate, which lurks \nat every corner, ready to take down a man, along with the J\u0101hil\u012b theme of bravery in the \nface of this reckless force. Addressing the snake, his killer, Ab\u016b Khir\u0101sh refers to himself \nsynecdochally as a leg because he takes pride in his fleet-footedness\u2014a typical brigand \nquality, as discussed earlier. He exults in his ability to inflict harm on his enemies and \nswears that he did not spare the life of a single enemy who had spilled the blood of his \nkinfolk \u201cbetween Bu\u1e63r\u0101 [in Syria] and \u1e62an\u02bf\u0101 [in Yemen]\u201d\u2014that is, in the whole of the \u1e24ij\u0101z. \nWhenever the law of tha\u02ber had called, he had answered its call. \n\nThe discrepancy between the verses and the narratives that accompany them is clear \nin this case. The dying poet, in his final words, evokes unmistakably J\u0101hil\u012b tribal themes; \nin contrast, the akhb\u0101r depict him as a Muslim quasi-martyr who died serving Muslim \npilgrims. \u02bfUmar\u2019s presence in the story strengthens Ab\u016b Khir\u0101sh\u2019s new Islamic aura and at \nthe same time illustrates an essential misunderstanding in terms of values. Whereas \u02bfUmar \npunishes the pilgrims for asking for favors to which they were not entitled, for Ab\u016b Khir\u0101sh \nhospitality was a sacred duty, as seen in a previous poem. On a more symbolic level, the \ninclusion of an account in which the Muslim caliph enforces the payment of blood money \n(diya) at the end of a chapter steeped in the heat of vengeance may not be an accident. It \nmay symbolize the transition of authority from tribal law to the caliph and from pagan \nblood vengeance to a more Islamic form of compensation. Overall, Ab\u016b Khir\u0101sh\u2019s akhb\u0101r can \nbe read as carrying the poet from his J\u0101hil\u012b existence into Islam, thus transforming his life \nstory into an epic conversion narrative.\n\nAs we have seen, the akhb\u0101r are more than just biographical notes. They have various \nfunctions\u2014they dramatize and expand on the themes of Ab\u016b Khir\u0101sh\u2019s verses; they raise his \nplace in Islamic history; they exculpate the poet for his J\u0101hil\u012b existence; and they transform \nhim into a Muslim martyr. And so, they reveal how later audiences interpreted the old \npoetry. In the case of the second poet, Ab\u016b Mi\u1e25jan, who mainly spoke about wine and \ndrinking parties, they facilitate his transformation into an exemplary Muslim warrior.\n\n80.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:163; Appendix, 1.f. \n81.  Al-Agh\u0101n\u012b is silent about M\u0101lik\u2019s death. Most sources, such as al-Baghd\u0101d\u012b in his Khiz\u0101na, al-Bakr\u012b in his \n\nMu\u02bfjam m\u0101 ista\u02bfjam, and Ibn \u02bfAbd Rabbih in al-\u02bfIqd al-far\u012bd, record that M\u0101lik was pierced (\u1e6du\u02bfin). Only Ab\u016b Zayd \nal-Qurash\u012b in Jamjarat ash\u02bf\u0101r al-\u02bfArab claims that he was bitten by a snake.", "start_char_idx": 82140, "end_char_idx": 85304, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "520aee91-d68d-4a93-bbcd-0516326c56c4": {"__data__": {"id_": "520aee91-d68d-4a93-bbcd-0516326c56c4", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "70bb51ae-44a1-4101-be04-6010145bd238", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "4964634f7576c4488d7c9e146af9e7e9ec991f790ca704ce267bab2f376556c2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e5d83137-fc5c-4901-97df-88febe918e05", "node_type": "1", "metadata": {}, "hash": "ce61fe3ccfc9a853c206b0bd76143d60be472fddcab32dab7b5047a1472ee550", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  64\n\n3. Ab\u016b Mi\u1e25jan al-Thaqaf\u012b: From Drunkard to Muslim Warrior\n\nThe second of the three Mukha\u1e0dram\u016bn, Ab\u016b Mi\u1e25jan, attained fame as a wine poet and \nacclaimed warrior.82 He was a member of Thaq\u012bf, a major tribe in al-\u1e6c\u0101\u02beif, the sister city of \nMecca. Ab\u016b Mi\u1e25jan\u2019s poetry features the themes of wine, exile, imprisonment, and war; \nakhb\u0101r about him offer a view into a life full of unexpected twists. Ab\u016b Mi\u1e25jan reportedly \nfirst proved his warrior qualities in the Battle of al-\u1e6c\u0101\u02beif (8/630) against Mu\u1e25ammad\u2019s army, \nin the course of which he wounded one of Ab\u016b Bakr\u2019s sons. This story underlines his liminal \nposition between the J\u0101hiliyya and Islam. In the Islamic period, Ab\u016b Mi\u1e25jan continued to \ndrink excessively and to recite wine poetry until the caliph \u02bfUmar ordered him to be flogged \nand sent him to distant exile, from which the poet escaped. He joined the army of Sa\u02bfd b. \nAb\u012b Waqq\u0101\u1e63 (d. between 50/670\u201371 and 58/677), a Muslim commander on campaign against \nSasanian forces. Sa\u02bfd imprisoned Ab\u016b Mi\u1e25jan at \u02bfUmar\u2019s command, but when the Muslim \nforces faltered in the Battle of al-Q\u0101disiyya (15/636),83 the poet convinced Sa\u02bfd to set him \nfree. He then fought heroically on the Muslim side. \n\n\u201cWhen I die, bury me by the trunk of a grapevine . . .\u201d \n\nAb\u016b Mi\u1e25jan\u2019s poetry is steeped in wine-related imagery, as is evident in his famous \nverses:\n\nWhen I die, bury me by the trunk of a grapevine, \n so that its roots may water my bones after my death.\nDo not bury me in the desert, for I fear \n that when I die [there] I will not taste it [the wine].\nMay my grave be watered by the wine of al-\u1e24u\u1e63\u1e63, \n for I am its captive after I was the one carrying it along.84\n\nThe poem is framed as a testament. Ab\u016b Mi\u1e25jan asks to be buried close to a grapevine that \nwould quench his thirst for wine, fearing the absence of the sweet drink in the afterlife. \nHe dreams about grapevine roots watering his grave and declares the power that wine has \nover him: even if he once had it under his control, he eventually became its captive. Such a \ndeclaration of loyalty to drink was a scandalous act at the time. It is true that wine poetry \ncame to form an important element of Islamic culture,85 but this was a later development. \nDuring the lifetime of Ab\u016b Mi\u1e25jan, both wine and poetry were still finding their place in \nsociety, as their Qur\u02be\u0101nic denouncement was very recent. Poetry that celebrated wine must \nstill have been seen as an affront to the new social order. \n\n82.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:5\u201314. Ab\u016b Mi\u1e25jan also has his own d\u012bw\u0101n: D\u012bw\u0101n Ab\u012b Mi\u1e25jan. \n83.  N. Rhodokanakis and Ch. Pellat, \u201cAb\u016b Mi\u1e25djan,\u201d in Encyclopaedia of Islam, 2nd ed. \n84.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:9; Appendix, 2.a. Al-\u1e24u\u1e63\u1e63 is a place in Syria, near Homs, mainly famous for \n\nbeing mentioned in this poem.\n85.  Shahab Ahmed, What Is Islam? The Importance of Being Islamic (Princeton, NJ: Princeton University \n\nPress, 2016), 57\u201371.", "start_char_idx": 85308, "end_char_idx": 88274, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e5d83137-fc5c-4901-97df-88febe918e05": {"__data__": {"id_": "e5d83137-fc5c-4901-97df-88febe918e05", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "520aee91-d68d-4a93-bbcd-0516326c56c4", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "e7320a425a52943296147f81de16efa174a3310b145d16020c2a419c99da4557", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4f4e1f0f-a356-447f-b144-d23b2d8e2c49", "node_type": "1", "metadata": {}, "hash": "73fe6039b114dadbcff2ae5fea3810ea7e5a9bc1976fa9a82d03ca33e00ec98f", "class_name": "RelatedNodeInfo"}}, "text": "65  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWine in the World of Ab\u016b Mi\u1e25jan \n\nThe Qur\u02be\u0101n forbids the drinking of wine and proclaims it a sin with the following words: \n\nThey ask thee concerning wine and gambling (maysir). Say: \u201cIn them is \ngreat sin, and some profit for men; but the sin is greater than the profit.\u201d \n(Q 2:219)\n\nO ye who believe! Intoxicants and gambling (maysir), [dedication \nof] stones, and [divination by] arrows are an abomination of Satan\u2019s \nhandiwork: eschew such [abomination], that ye may prosper. (Q 5:90) \n\nThe prohibition of wine represented another profound break with the poetic J\u0101hiliyya, in \nwhich the celebration of wine (often paired with women) constituted a classic motif, as \nseen in \u1e6carafa\u2019s mu\u02bfallaqa. Wine was not only a tool of entertainment; it was also intimately \nconnected with pagan beliefs in fate and the pursuit of specific religious practices.86 The \nsecond of these Qur\u02be\u0101nic verses illustrates the connection by juxtaposing intoxicants with \nmaysir (a game of chance involving arrows), the dedication of stones, and divination. \nAnother Qur\u02be\u0101nic verse warns the Believers not to come drunk to prayer, intimating that \ndrunkenness was a common phenomenon in Mecca in Mu\u1e25ammad\u2019s time: \u201cO ye who believe! \nApproach not prayers with a mind befogged (wa-antum suk\u0101r\u0101), until ye can understand \nall that ye say\u201d (Q 4:43).87 Whether because of the symbolical connection of wine with the \npagan world or because of the inappropriate behavior of inebriated companions during \nprayer, Mu\u1e25ammad\u2019s mission challenged an important element of the familiar J\u0101hil\u012b world.\n\nAb\u016b Mi\u1e25jan sometimes comments directly on the status of wine. The wine poem quoted \nearlier conveys fear of the lack of wine after death. This fear may represent distrust in the \nQur\u02be\u0101nic promise of \u201crivers of wine\u201d (Q 47:15) in Paradise. Another possibility is that the \npoet in fact alludes to the wine of Paradise but proclaims his preference for earthly wine. In \nanother poem, Ab\u016b Mi\u1e25jan addresses the prohibition of wine explicitly:\n\nThough now wine has become rare and forbidden, and Islam\n and unease (\u1e25araj) have come between it and me,\nback then, I used to . . .88\n\nHere the poet comments on the changes he is witnessing in society: Islam has forbidden \nwine, and as a consequence wine has become rare. What is more, the Islamic prohibition \nhas given rise to feelings of unease (\u1e25araj). In the verses that follow, Ab\u016b Mi\u1e25jan contrasts \nthis situation with his many memories of wine-drinking in the J\u0101hiliyya, accompanied by \n\n86.  Sacrificial offerings using wine were well known in the ancient Near East. See W. Heimpel, \u201cLibation,\u201d \nReallexikon der Assyriologie 7 (1987\u201390): 1\u20135. W. Montgomery Watt, for example, put forward the hypothesis \nthat the prohibition of wine stemmed from its relation with maysir, which might have some connection with \npagan religion. Watt, Muhammad at Medina (Oxford: Oxford University Press, 1962), 298.\n\n87.  A. J. Wensinck, \u201cKhamr,\u201d in Encyclopaedia of Islam, 2nd ed.\n88.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:10.", "start_char_idx": 88279, "end_char_idx": 91345, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4f4e1f0f-a356-447f-b144-d23b2d8e2c49": {"__data__": {"id_": "4f4e1f0f-a356-447f-b144-d23b2d8e2c49", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e5d83137-fc5c-4901-97df-88febe918e05", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "fbd20262a20548d6b148097f29c9d5ddaa163eb97830f0c5ea4e252710745799", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "693f03a6-3c64-476d-8d6c-b31ad270235f", "node_type": "1", "metadata": {}, "hash": "7d60b639d71dbfbcb46a95f2eb88b0fd1ad800ae538f2de769548fe73129c3a1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  66\n\nthe sensual tone of a beautiful female server\u2019s voice.89 Ab\u016b Mi\u1e25jan\u2019s experience of \u1e25araj \nresembles Ab\u016b Khir\u0101sh\u2019s annoyance with the stifling nature of the new Islamic morality. This \n\u1e25araj that comes from God (referred to as al-Ra\u1e25m\u0101n) returns in another of Ab\u016b Mi\u1e25jan\u2019s \npoems. This time, the \u1e25araj intervenes between him and Sham\u016bs, which, according to the \naccompanying khabar, is a woman whom he saw as he was planting beans in Medina.90 It \nshould, however, be noted that sham\u016bs is also a word for wine. I have translated it here as a \nreference to a woman: \n\nI looked at Sham\u016bs, but the great unease (\u1e25araj)\n from the All-Merciful (al-Ra\u1e25m\u0101n) stands between us.91 \n\nWhether the object of the poet\u2019s desire is wine or a woman, in this poem as in the previous \none \u1e25araj hinders the desire\u2019s fulfillment. The Qur\u02be\u0101n, too, uses the term \u1e25araj, but in \nthe opposite context\u2014to admonish the Believers not to feel \u1e25araj when receiving God\u2019s \nmessage, marrying the wives of their adoptive sons, acknowledging an inability to give \nalms, and so on.92 Through its employment of \u1e25araj, the Qur\u02be\u0101n seeks to emphasize that God \ndoes not burden His Believers with unease: He is the sole law-giver, and they should not \nfeel uneasy about doing something that is not forbidden. The poet thus turns the Islamic \nrhetoric upside down when he points to the unease, or moral scruples, that the new religion \nhas caused him. \n\nIn the following poem, Ab\u016b Mi\u1e25jan clearly identifies the caliph as the one responsible for \nthe sad state of wine in the present: \n\nHave you not seen that fate makes a young man fall, \n that a man cannot avert his destiny? \nI endured the blows of fate, unjust in its judgment,\n and I did not fear and I was not a coward.\nIndeed, I was endowed with fortitude when my brothers died, \n but I cannot refrain from wine for a single day!\nThe Commander of the Believers put it to death, \n so its true friends now weep around the wine presses.93 \n\nThese lines begin with the traditional J\u0101hil\u012b theme of the might and inevitability of fate \nand with the poet\u2019s boasting about his ability to endure its blows. But then Ab\u016b Mi\u1e25jan \n\n89.  For the first four lines of the poem, see the Appendix, 2.b. \n90.  This is how the khabar interprets the second line of the poem, in which the poet complains that he did \n\nnot expect to come to Medina and plant beans. (\u201cAmong the people who came to Medina, I used to consider \nmyself someone could most certainly dispense with planting beans.\u201d) Although an urbanite, Ab\u016b Mi\u1e25jan does \nnot seem to have worked much in \u1e6c\u0101\u02beif. Especially agricultural work was considered among the Arabs as not \nappropriate for them and this sentiment is evident in this verse. See Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:6; Appendix, 2.c. \n\n91.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:6; Appendix, 2.c.\n92.  The word          appears in the Qur\u02be\u0101n fifteen times. For examples, see Q 4:65; 5:6; 7:2; 9:91; 22:78; 24:61; \n\n33:37, 38, 50; 48:17.\n93.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:13; Appendix, 2.f.\n\n\u064e\u062d\u064e\u0631\u062c", "start_char_idx": 91350, "end_char_idx": 94406, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "693f03a6-3c64-476d-8d6c-b31ad270235f": {"__data__": {"id_": "693f03a6-3c64-476d-8d6c-b31ad270235f", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4f4e1f0f-a356-447f-b144-d23b2d8e2c49", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "dc2f4c4675883c3b40c73916a08d1fcce26b5e94d9748a12da4587d1eef1d444", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b1a38260-e97a-4943-b13e-2cdbfd11c49d", "node_type": "1", "metadata": {}, "hash": "eae75ee03aa40ad5f21b7bcbffe5e0ba7ee489c7cd2205d8ba5a4975c982aac8", "class_name": "RelatedNodeInfo"}}, "text": "67  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nproclaims that although he can restrain himself on such tragic occasions as the death of his \nbrothers, he cannot, even for a single day, restrain his desire for wine. He accuses the caliph \nof having \u201cput it [wine] to death\u201d and then paints a somber image of drinkers wandering \naround the defunct wine presses, mourning the sweet drink. \n\nExile, Imprisonment, and War in Ab\u016b Mi\u1e25jan\u2019s Poetry\n\nIn addition to the glorification of wine, Ab\u016b Mi\u1e25jan also dedicated many verses to the \nthemes of exile, imprisonment, and war. According to the akhb\u0101r, he was exiled to the \nisland of \u1e24a\u1e0daw\u1e0d\u0101, which is known in the Islamic tradition as a place of exile. The location \nof \u1e24a\u1e0daw\u1e0d\u0101 is not clear, nor can we be sure that it was an island, but its appearance in Ab\u016b \nMi\u1e25jan\u2019s poetry indicates that there was indeed a designated place of exile in early Islam.94 \nIn these verses, addressed to the caliph \u02bfUmar (Ab\u016b \u1e24afs), the poet mentions his exile when \nhe complains about a boat and sailing on the sea (or lake).95 Though the main purpose of the \npoem is to boast of the poet\u2019s warrior skills, it also shows that the sailing experience left its \nmark on the native of the \u1e24ij\u0101z desert: \n\nPraise be to God, who saved and delivered me \n from Ibn Jahr\u0101\u02be when the boat (b\u016b\u1e63\u012b)96 ran aground. \nWho takes it upon himself to sail the sea with the b\u016b\u1e63\u012b as his vessel to al-\u1e24a\u1e0daw\u1e0d\u0101:\n what a terrible boat he has chosen!\nLet Ab\u016b \u1e24afs, the worshipper of God, promptly know, \n whether he is at war or at peace,\nthat I attack the first horse of the enemy when others are afraid, \n and I capture the enemy\u2019s horse under my banner.\nI plunge into the tumult of war and my iron armor protects me\n when others lag behind.97\n\nThe poem strikes a defiant tone: Ab\u016b Mi\u1e25jan praises God, who allowed him to escape his \njailers, and invites people to inform the caliph \u02bfUmar about his qualities as a warrior and \nhis bravery in war. He provides evidence of his bravery by depicting a scene in which he \nfearlessly attacks the first fighter in the enemy\u2019s army, kills him, and seizes his horse. In \nsuch battle poetics we recognize, yet again, the traditional values inherited from the poetic \nJ\u0101hiliyya. The presence of \u02bfUmar in the poem suggests that it may have been indeed he who \n\n94.  It is not entirely clear where this island was located and whether it existed at all. According to Y\u0101q\u016bt, \nit is not an island but \u201ca mountainous region (jabal) in the west, to which the pre-Islamic Arabs used to banish \noutcasts.\u201d He also mentions a certain al-\u1e24\u0101zim\u012b, who said that \u1e24u\u1e0d\u016b\u1e0d (or \u1e24a\u1e0d\u016b\u1e0d)\u2014without \u0101\u2014was an island. \nHowever, if \u1e24a\u1e0daw\u1e0d\u0101 were a mountain, it would be difficult to explain Ab\u016b Mi\u1e25jan\u2019s mention of the sea (ba\u1e25r) \nand a boat (b\u016b\u1e63\u012b) in connection with his sojourn there. In modern-day Saudi Arabia, the name is used for a \nmountain range in the region of al-Jawf. Interestingly, there is a large lake in this region; if this is the place that \nAb\u016b Mi\u1e25jan talks about, the lake could explain his references to boats and the \u201csea.\u201d\n\n95.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:5\u20136. \n96.  Lis\u0101n al-\u02bfArab identifies b\u016b\u1e63\u012b as a Persian loanword.\n97.", "start_char_idx": 94411, "end_char_idx": 97572, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b1a38260-e97a-4943-b13e-2cdbfd11c49d": {"__data__": {"id_": "b1a38260-e97a-4943-b13e-2cdbfd11c49d", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "693f03a6-3c64-476d-8d6c-b31ad270235f", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "00fc0331cc5b0172011330df4835519d190477a7a9742609bfdfb028995cdd05", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d37b5bca-a3bb-4169-b14b-45cf7172b845", "node_type": "1", "metadata": {}, "hash": "5ec4b3a4fc28338342da7b0334a7c74982a6fa75011dfe3ccd551802c0497112", "class_name": "RelatedNodeInfo"}}, "text": "97.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:5\u20136; Appendix, 2.d.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  68\n\nsent the poet to exile. Ab\u016b Mi\u1e25jan was an urban poet, hailing from the city of al-\u1e6c\u0101\u02beif, and \nhe appears to have been closer to the establishment than was Ab\u016b Khir\u0101sh. In any case, in \nthese verses Ab\u016b Mi\u1e25jan openly addresses the caliph, showing off his valor in battle. As if \ntrying to start a new chapter in their relationship, the poet wants to prove to the caliph that \nhis service is invaluable. \n\nAnother poem, this one related to Ab\u016b Mi\u1e25jan\u2019s time in Sa\u02bfd b. Ab\u012b Waqq\u0101\u1e63\u2019s army and his \nimprisonment in that period, has a similar rhetorical goal, despite its much more humble \nand apologetic tone. It attempts to convince someone with authority over the poet to forget \nabout the wine incident and set him free. The poem begins with a description of the poet\u2019s \nmiserable captivity and ends with his promise that he will stop drinking if he is granted \nfreedom: \n\nIt is sad enough that horses are drumming the ground with their hooves, \nloaded with spears,\n while I am left tied in chains. \nWhen I stand the iron tortures me, and the doors were closed behind me; \n doors that [made such a deafening noise that it] would drown out \n       anyone\u2019s calling. \nI was once a wealthy man with many brothers,\n but they abandoned me. I have no brother now. \nEvery morning I have to deal with the tightly locked shackle; \n it has devoured my body and worn me out. \nWhat a great man I am! Left behind, tied up, \n while my family and tribesmen neglect me. \nBarred from the reignited war, \n while others display their glorious deeds.\nBy God, I vow that I will not breach His law \n and I will no longer visit the taverns, if I am set free.98\n\nAb\u016b Mi\u1e25jan here poignantly describes two kinds of suffering. The first is psychological: he \ncannot join the battle and attain warrior glory, while \u201cothers display their glorious deeds.\u201d \nThe second form of suffering is physical: the iron chains torture him with his every move \nand wear him down. A striking image is his memory of the deafening sound of the doors \nclosing behind him, a sound so loud that it drowns out human screams. Al-I\u1e63fah\u0101n\u012b records \nthat Ab\u016b Mi\u1e25jan was held in the palace (qa\u1e63r);99 al-Mas\u02bf\u016bd\u012b specifies that at that point Sa\u02bfd \nresided in \u1e24isn al-\u02bfUdhayb and that he kept Ab\u016b Mi\u1e25jan in the lower part of his palace \nthere.100 In addition, the poet repeatedly complains that he was abandoned by his family \nand tribe, a comment related to a general dissolution of tribal bonds. He sarcastically calls \nhimself \u201ca great man,\u201d one who is tied up and abandoned by his kin; he laments that he \n\n98.  Al- I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:8; Appendix, 2.e.\n99.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:7. \n100.  Al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab wa-ma\u02bf\u0101din al-jawhar, ed. Charles Pellat (Beirut: l\u2019Universit\u00e9 Libanaise, \n\n1965\u201373), 3:58, quoted in Anthony, \u201cDomestic Origins of Imprisonment,\u201d 592.", "start_char_idx": 97569, "end_char_idx": 100506, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d37b5bca-a3bb-4169-b14b-45cf7172b845": {"__data__": {"id_": "d37b5bca-a3bb-4169-b14b-45cf7172b845", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b1a38260-e97a-4943-b13e-2cdbfd11c49d", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "9bb5e4c0ee942f8d1f962e2d14975822511f4939355004a0f650d26a9d46fc64", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "27666805-f465-41b8-ba37-824f60ae9141", "node_type": "1", "metadata": {}, "hash": "f52b4e7013f44c027000b312be51f885107f3df0cd3a1f406a04279e1bd966d0", "class_name": "RelatedNodeInfo"}}, "text": "69  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nused to have many brothers but now has none, and his family and tribesmen have cast him \noff. As in Ab\u016b Khir\u0101sh\u2019s poems, the establishment, represented in this case by Sa\u02bfd b. Ab\u012b \nWaqq\u0101\u1e63, prevents the tribe from carrying out the ancient duty of protecting its member. \n\nAb\u016b Mi\u1e25jan\u2019s verses offer a unique insight into the feelings of early Muslim prisoners. \nImprisonment, as a state practice, appears to have spread quickly in early Islamic society.101 \nSean Anthony has described the shift of incarceration in early Islam from the domestic \nsphere to a more formalized state institution. According to Anthony, \u201cno evidence survives \nattesting to the existence of formal prisons in this region before the Islamic conquests,\u201d102 \nand the earliest mentions of prison constructions seem to fall in \u02bfUmar\u2019s reign103\u2014which \nis also the lifetime of Ab\u016b Mi\u1e25jan, who, as we have seen, experienced both exile and \nimprisonment (albeit in domestic style).104 However, already during the rule of al-\u1e24ajj\u0101j b. \nY\u016bsuf (r. 75\u201395/694\u2013714) as governor of Iraq and the East, the sources attest to a widespread \nuse of prisons. Ibn \u02bfAs\u0101kir, for instance, narrates on the authority of al-A\u1e63ma\u02bf\u012b and others \nthat when al-\u1e24ajj\u0101j died, 33,000 people were freed from his prisons.105 The exaggerated \nnumber aside, the reference suggests that by the beginning of the second/eighth century, \nprisons had become a central institution of the state. Ab\u016b Mi\u1e25jan\u2019s testimony indicates that \nalready in the early days of the caliphate, the Islamic community had a designated place of \nbanishment\u2014the somewhat enigmatic \u1e24a\u1e0daw\u1e0d\u0101.106 And it conveys first-hand experience of \nimprisonment and the resulting despair in the early Islamic period. \n\nIt is in this condition of despair that the poet pledges to give up wine in exchange for \nfreedom. On the whole, therefore, Ab\u016b Mi\u1e25jan\u2019s poetry displays a deep allegiance to J\u0101hil\u012b \nthemes and sentiments. He professes his love of wine, boasts of his bravery, and laments \nhis banishment and imprisonment. His eventual forswearing of wine takes place only under \nstrain. This is the image of Ab\u016b Mi\u1e25jan that emerges from his poetry; the akhb\u0101r, however, \noffer a very different one.\n\nAb\u016b Mi\u1e25jan in the Akhb\u0101r\n\nAn examination of the akhb\u0101r in relation to the verses they accompany shows that \nthe akhb\u0101r wrestle with the legacy of Ab\u016b Mi\u1e25jan in different ways. In what follows, I \ndiscuss how the drunkard poet is\u2014through the workings of the akhb\u0101r\u2014both punished \nand exculpated, and finally endowed with the aura of a heroic Muslim warrior. It should \nbe noted that the earliest recorded narrators of the akhb\u0101r, that is, the names at the ends \n \n \n\n101.  For a bibliography on carceral practices in early Islam, see Anthony, \u201cDomestic Origins of Imprisonment,\u201d \n574, n. 13. \n\n102.  Anthony, \u201cDomestic Origins of Imprisonment,\u201d 575.\n103.  Anthony, \u201cDomestic Origins of Imprisonment,\u201d 586. \n104.  For Anthony\u2019s discussion of Ab\u016b Mi\u1e25jan\u2019s material, see his \u201cDomestic Origins of Imprisonment,\u201d 590. \n105.  Ibn \u02bfAs\u0101kir, T\u0101r\u012bkh mad\u012bnat Dimashq, ed. \u02bfUmar b. Ghar\u0101ma al-\u02bfAmraw\u012b (Beirut: D\u0101r al-Fikr, 1995\u20132000), \n\n12:184. On al-\u1e24ajj\u0101j b. Y\u016bsuf, see Klasova, \u201cEmpire through Language.\u201d \n      106.  See note 94 above.", "start_char_idx": 100511, "end_char_idx": 103785, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "27666805-f465-41b8-ba37-824f60ae9141": {"__data__": {"id_": "27666805-f465-41b8-ba37-824f60ae9141", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d37b5bca-a3bb-4169-b14b-45cf7172b845", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "8aae913ca4300eb47d90f73818e38af1a3e4344d500dc049951476701920e7e0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f6c3d495-c4be-4a12-baf4-947f8ce3d086", "node_type": "1", "metadata": {}, "hash": "34fd8085139b10d5df49cb188033b10cba3c07977a9dfdf4cb0d6fc2b51f9a64", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  70\n\nof their isn\u0101ds, belong to the same generation of early \u02bfAbb\u0101sid philologists, akhb\u0101r\u012bs, and \nhistorians as do the narrators of Ab\u016b Khir\u0101sh\u2019s akhb\u0101r.107\n\n1. Islamization: As in the case of Ab\u016b Khir\u0101sh, the akhb\u0101r about Ab\u016b Mi\u1e25jan construct \nan Islamic image of the poet. One technique is to emphasize Ab\u016b Mi\u1e25jan\u2019s repentence for \nhis drinking and his renouncement of wine later in life. In his poetry, we see a hint of \nrenouncement only when he needs to get out of prison. But the narratives find a way to \nargue for a more substantial change of mind, even if this requires reinterpreting the verses. \nA good example of this strategy appears in connection with the verses quoted earlier, in \nwhich Ab\u016b Mi\u1e25jan observes that \u201cnow wine has become rare and forbidden.\u201d These verses \nopen a long poem (not quoted in the Agh\u0101n\u012b in full) whose nas\u012bb reeks of nostalgia for \nthe happy days of drinking. By contrast, the accompanying narrative carries a decidedly \nmore Islamic flair. It recounts that after Ab\u016b Mi\u1e25jan\u2019s heroic performance in the Battle at \nal-Q\u0101disiyya the Muslim commander Sa\u02bfd refused to implement the \u1e25add punishment on \nhim. This is when the poet decided to renounce wine. In the khabar, Ab\u016b Mi\u1e25jan explains \nthat whereas previously the \u1e25add punishment had purified him of his guilt, now he would \nhave to carry his sins until the Day of Judgment.108 The narrative echoes famous \u1e25ad\u012bths \nabout people who begged the Prophet to punish them for their sins in order to cleanse their \nsouls.109 Its rhetoric may also remind us of Plato\u2019s Gorgias, in which Socrates argues that the \nwrongdoer is better off when he is punished, because the punishment relieves his soul of \nthe disease of injustice.110 But this seems like an overly moral concern to come from a poet \nwho, in his most famous verse, dreads the absence of wine after death. The idea that he \nrenounced wine because he was deprived of the punishment for drinking is not consistent \nwith the spirit of his poetry as a whole and should thus be ascribed to later narrators trying \nto boost Ab\u016b Mi\u1e25jan\u2019s Islamic credentials. Admittedly, Ab\u016b Mi\u1e25jan\u2019s renouncement of wine \nis supported by straightforwardly moralistic verses attributed to him. Yet we have reason \nto suspect that these verses were ascribed to him later precisely to polish his image as a \nMuslim. To give an example, the Agh\u0101n\u012b quotes two lines in which Ab\u016b Mi\u1e25jan rejects wine \n\n107.  One of al-I\u1e63fah\u0101n\u012b\u2019s main sources for Ab\u016b Mi\u1e25jan\u2019s material is the Kufan philologist Ibn al-A\u02bfr\u0101b\u012b, \nwhose source, in turn, was his teacher (and father-in-law) al-Mufa\u1e0d\u1e0dal al-\u1e0cabb\u012b (d. ca. 164/781). Ibn al-A\u02bfr\u0101b\u012b \nwas a contemporary of the Basran scholars al-A\u1e63ma\u02bf\u012b and Ab\u016b \u02bfUbayda, whereas al-Mufa\u1e0d\u1e0dal al-\u1e0cabb\u012b was a \ncontemporary of their teacher Ab\u016b \u02bfAmr b. al-\u02bfAl\u0101\u02be. Other sources include the historians al-\u1e6cabar\u012b (d. 310/923) \nand al-Mad\u0101\u02bein\u012b (d. 228/843), the akhb\u0101r\u012b al-Haytham b. \u02bfAd\u012b (d. ca. 209/821), and the ad\u012bb Ibn Qutayba  \n(d. 276/889).\n\n108. Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:10, 12. \n109.", "start_char_idx": 103789, "end_char_idx": 106866, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f6c3d495-c4be-4a12-baf4-947f8ce3d086": {"__data__": {"id_": "f6c3d495-c4be-4a12-baf4-947f8ce3d086", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "27666805-f465-41b8-ba37-824f60ae9141", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "41eb81a71ba1384865292f78f01b91ed57e7cde32c97e9e0b9ce79db256e39d7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ead32991-9387-42c2-b3b4-62b8870a4490", "node_type": "1", "metadata": {}, "hash": "ba6721bb27e89782a8cf09f1e36b076e2ff2fb5d8e7c7dc608c9b9ad6f46ce7a", "class_name": "RelatedNodeInfo"}}, "text": "109.  One \u1e25ad\u012bth tells of a man by the name of M\u0101\u02bfi\u1e93 who comes to the Prophet and asks the latter to purify \n\nhim because he has sinned by engaging in illicit intercourse. The Prophet rejects the man\u2019s confession two times \nand then inquires about his mental health. When the man comes and asks for punishment for the third time, the \nProphet orders that he be stoned for his crime. A similar episode takes placewith a woman from Gh\u0101mid, but \nthe woman is pregnant. The Prophet insists on waiting until the child is old enough to survive without her and \nthen has her stoned. These \u1e25ad\u012bths illustrate the devotion and piety of Muslims who sinned but repented. See \nMuslim, \u1e62a\u1e25\u012b\u1e25 (Beirut), no. 2087; Ab\u016b D\u0101w\u016bd, al-Sunan (Beirut: Mu\u02beassasat al-Ris\u0101la, AH 1430), 4442, and others. \n\n110.  Plato, Gorgias, 472eff. \n\n\n\n71  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nbecause it \u201chas qualities that destroy the mild-tempered man (\u1e25al\u012bm).\u201d111 \u1e24ilm (forbearance, \nsobriety) is a value that is embraced and promoted in Islam and is seen as opposed to the \npre-Islamic jahl (ignorance, fierceness).112 However, although most of the verses attributed \nto him in the Agh\u0101n\u012b can also be found in his d\u012bw\u0101n, such is not the case with these lines. \nConversely, similar moralistic verses appear in Ab\u016b Mi\u1e25jan\u2019s d\u012bw\u0101n but are absent from the \nAgh\u0101n\u012b. This asymmetry indicates that these two pairs of moralistic verses were probably \nadded at a later stage.113 \n\nIn Islamizing the poet, the akhb\u0101r also present him as an examplary Islamic warrior. \nThey describe, in detail, his heroic deeds at the Battle of al-Q\u0101disiyya. In these narratives, \nthe poet escapes from Sa\u02bfd\u2019s prison with the help of Sa\u02bfd\u2019s wife, takes Sa\u02bfd\u2019s horse, and rides \nto the battlefield. He fights so valiantly that several akhb\u0101r compare him to the leader of the \nMuslim army at al-Q\u0101disiyya, Hish\u0101m b. \u02bfUtba, as well as to Khi\u1e0dr (sometimes equated with \nSt. George)114 and even to angels.115 After the battle, Ab\u016b Mi\u1e25jan returns to his cell and chains. \nIn this framing, Ab\u016b Mi\u1e25jan\u2019s life story transforms into an odyssey from transgression and \nbanishment to Islamic glory and submission to the establishment. It offers a moral example \nof an intractable drunkard who repents and turns into an Islamic warrior. \n\nI do not mean to suggest that Ab\u016b Mi\u1e25jan did not take part in the Battle of al-Q\u0101disiyya; \nmy point is merely that the akhb\u0101r exaggerate his participation. Ab\u016b Mi\u1e25jan himself \nrefers to the battle (as laylat Q\u0101dis) in his fakhr verses, which form the basis for this long \nnarrative,116 but a comment by Ab\u016b al-Faraj al-I\u1e63fah\u0101n\u012b is telling: \u201cThe Battle of Aghw\u0101th, \nthe Battle of Arm\u0101th, and the Battle of al-Kat\u0101\u02beib were famous battles [at al-Q\u0101disiyya], and \nnarratives about them are very long. But there is no mention of Ab\u016b Mi\u1e25jan in this material, \nexcept for what we report here.\u201d117 Yet these few akhb\u0101r succeed in transforming a poet \nwho dedicated his life to praising wine into a model soldier in the cause of Islam. Even \ntoday, leaders of Islamist groups\u2014including the leader of a Lebanese terrorist group,118 an \nal-Qaeda suicide bomber,119 and an A\u1e25r\u0101r al-Sh\u0101m commander120\u2014choose the name Ab\u016b \n\n111.", "start_char_idx": 106862, "end_char_idx": 110052, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ead32991-9387-42c2-b3b4-62b8870a4490": {"__data__": {"id_": "ead32991-9387-42c2-b3b4-62b8870a4490", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f6c3d495-c4be-4a12-baf4-947f8ce3d086", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "3b21c6b9fde4605fd0312f41672d1a405168f83ac6eccf4ccafdb07d43c10f86", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "757aeb67-ba5c-452b-b405-d1544a91f39b", "node_type": "1", "metadata": {}, "hash": "a3f5a0c8dde011189c6938115bf43d4a730880a46c3c40bdb3998c96de4489db", "class_name": "RelatedNodeInfo"}}, "text": "Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:12; Appendix, 2.g.\n112.  For a discussion of \u1e25ilm and jahl, see, for instance, Jaroslav Stetkevych, Mu\u1e25ammad and the Golden \n\nBough (Bloomington: Indiana University Press, 1996), 5\u201312. \n113.  See Ab\u016b Mi\u1e25jan, D\u012bw\u0101n, 16, and the Appendix, 2.h.\n114.  A. J. Wensinck, \u201cal-Kha\u1e0dir,\u201d in Encyclopaedia of Islam, 2nd ed.\n115.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:8.\n116.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:9. \n117.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:7. \n118.  A\u1e25mad \u02bfAbd al-Kar\u012bm al-Sa\u02bfd\u012b (b. 1969) was the leader of the Lebanese group al-An\u1e63\u0101r, which is \n\nconsidered a branch of al-Qaeda. This \u201cAb\u016b Mi\u1e25jan\u201d has been accused of the murder of the well-known Lebanese \nshaykh Niz\u0101r al-\u1e24alab\u012b and has a Wikipedia entry in Arabic.\n       119.  On February 29, 2012, the al-Qaeda suicide bomber Abu Mi\u1e25jan al-Say\u0101r\u012b caused the deaths of \ntwenty-one guards at a presidential palace in Yemen. Hakim Almasmari, \u201cAl Qaeda Claims Responsibility for \nDeadly Yemen Attack,\u201d CNN, February 29, 2012, http://edition.cnn.com/2012/02/29/world/meast/al-qaeda-\nyemen-attack/.\n\n120.  A\u1e25r\u0101r al-Sh\u0101m is a Syrian opposition group; \u201cCommander Abu Mihjan of the group Ahraar-ul-Sham\u201d \n \n\nhttp://edition.cnn.com/2012/02/29/world/meast/al-qaeda-yemen-attack/\nhttp://edition.cnn.com/2012/02/29/world/meast/al-qaeda-yemen-attack/\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  72\n\nMi\u1e25jan as their nom de guerre. One such contemporary fighter, from the ranks of Al-Qaeda \nin the Islamic Maghreb (AQIM), who gave a lecture at a two-day jihad seminar held by the \norganization and urged Muslims to wage war against the \u201cCrusader [that is, Christian] \nminority\u201d in the Sahara, was known as \u201cAb\u016b Mi\u1e25jan the Nigerian,\u201d and he delivered his \nlecture in the Hausa language.121 The legacy of Ab\u016b Mi\u1e25jan has thus spread far and wide and \nis represented in multiple languages.\n\n2. Exculpation: As in the case of Ab\u016b Khir\u0101sh, the akhb\u0101r find excuses for Ab\u016b Mi\u1e25jan\u2019s \nscandalous verses. If with Ab\u016b Khir\u0101sh the solution lay in chronology, with Ab\u016b Mi\u1e25jan \nit consists in drawing a clear line between speech and deed. A khabar in which the poet \noutlines the reason for his imprisonment subtly plays with arguments about the nature \nof poetry. Ab\u016b Mi\u1e25jan is reported to have explained his imprisonment thus: \u201cBy God, he \ndid not imprison me for eating or drinking a forbidden substance. But I used to drink wine \nin the J\u0101hiliyya, and I am a poet onto whose tongue poetry would creep, and at times the \ntongue would spit it out.\u201d122 In other words, the poet claims that he no longer drank wine \nin reality but merely recited verses about it. Furthermore, he argues that he does not have \nfull control over what he says because he is a poet (imru\u02be sh\u0101\u02bfir) and verses sometimes \ncrept onto his tongue, as if of their own will.", "start_char_idx": 110054, "end_char_idx": 112841, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "757aeb67-ba5c-452b-b405-d1544a91f39b": {"__data__": {"id_": "757aeb67-ba5c-452b-b405-d1544a91f39b", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ead32991-9387-42c2-b3b4-62b8870a4490", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "6a330a3cec3be952838450c4aaee7309a9a2a18d67e55b05b351908bc91f43da", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d356a7f0-8cfe-431f-b307-4d8ec73b5440", "node_type": "1", "metadata": {}, "hash": "0ea9d036d21255682cc9b71eae8492ea1c751f5233c17b9254fc87d16a13d052", "class_name": "RelatedNodeInfo"}}, "text": "The idea that poetry has powers of its own is \nrelated to the traditional view of eloquent speech as the result of a natural, spontaneous \nprocess, almost an inspiration. A definition of eloquence that al-J\u0101\u1e25i\u1e93, in his Kit\u0101b al-Bay\u0101n \nwa-l-taby\u012bn, attributes to an esteemed orator from the famously well-spoken tribe of \u02bfAbd \nal-Qays illustrates this idea of the involuntariness of the creative process: \u201c[Eloquence] is \nsomething that excites our hearts (\u1e63ud\u016bran\u0101), which then throw it on our tongues.\u201d123 In \nAb\u016b Mi\u1e25jan\u2019s case, the akhb\u0101r use this conception of poetry to absolve the poet of blame: he \ncould not control himself. The poet turns into a victim of his own poetry and of the J\u0101hil\u012b \npast. \n\nThe same argument about the difference between speech and deed is used elsewhere in \nthe entry. In one khabar, after the battle at al-Q\u0101disiyya, Sa\u02bfd promises Ab\u016b Mi\u1e25jan that he \nwill not blame the poet for anything he says, unless he carries it out. Ab\u016b Mi\u1e25jan answers: \n\u201cSurely, by God, I will not follow my tongue to any evil deed.\u201d124 Again, this story presents \nAb\u016b Mi\u1e25jan as a good and obedient Muslim despite his immoral poetry. In another khabar, \n\u02bfUmar reacts furiously to the poet\u2019s verses, quoted earlier, about his inability to abandon \nwine. The caliph commands that Ab\u016b Mi\u1e25jan\u2019s punishment be increased, but \u02bfAl\u012b steps \nin and reminds \u02bfUmar of the Qur\u02be\u0101nic verse: \u201cAnd that they say what they practice not\u201d  \n(Q 26:226). This verse, mentioned earlier,125 warns people about poets precisely because they \n\nis mentioned, for example, on an al-Qaeda-affiliated website: https://almuwahideenmedia.wordpress.\ncom/2015/06/. Accessed May 16, 2017. \n\n121.  See Yossef Bodansky, \u201cThe Boko Haram and Nigerian Jihadism,\u201d ISPSW Strategy Series: Focus on Defense \nand International Security 318 (2015): 8. \n\n122.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:9. \n123.  Al-J\u0101\u1e25iz, al-Bay\u0101n wa-l-taby\u012bn, 1:96.\n124.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:9.\n125.  See note 20 above.\n\nhttps://almuwahideenmedia.wordpress.com/2015/06/\nhttps://almuwahideenmedia.wordpress.com/2015/06/\n\n\n73  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nsay something else than what they do. Here, by contrast, the same verse is used to improve \nAb\u016b Mi\u1e25jan\u2019s image, suggesting that since poets usually do not translate their words into \naction, his provocative poems should not be taken seriously. The story thus provides an \ninstance in which a Qur\u02be\u0101nic verse, originally meant as a condemnation of poetry, later \nhelped to include some unruly poetry into the Arabic literary canon. \n\nIn sum, even though the central themes of Ab\u016b Mi\u1e25jan\u2019s poetry are wine, exile, prison, \nand war, and even though they express a certain unease with the Islamic moral code, the \naccompanying akhb\u0101r stress his renouncement of drink and his jihad for Islam. They make \na strong distinction between the poet\u2019s actions and his words, implying that even if he sang \nabout wine, it does not have to mean that he also drank it. The akhb\u0101r transform the poet, \nonce exiled and imprisoned for his drinking excesses and wine poetry, into the ideal of \nan Islamic warrior and a Muslim hero. Notwithstanding their edifying tone, however, the \nakhb\u0101r can at times also display jovial indulgence in the J\u0101hil\u012b aspects of the poet\u2019s persona. \nHaytham b.", "start_char_idx": 112842, "end_char_idx": 116121, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d356a7f0-8cfe-431f-b307-4d8ec73b5440": {"__data__": {"id_": "d356a7f0-8cfe-431f-b307-4d8ec73b5440", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "757aeb67-ba5c-452b-b405-d1544a91f39b", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "3263ce21f149184216441d0dc89e69e29fa55c02e9aa6638c5915c6856567e99", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "159592dd-d0a9-4b94-94e4-512b3d92b197", "node_type": "1", "metadata": {}, "hash": "52716710bb1c6df93712a0680ab4412457456d55ff99a0233cdb59c3779b67de", "class_name": "RelatedNodeInfo"}}, "text": "Haytham b. \u02bfAd\u012b records that a person passing by Ab\u016b Mi\u1e25jan\u2019s grave in Azerbaijan saw \nthree branches of a grapevine growing on it, all bearing fruit. The poet\u2019s plea for wine after \ndeath was fulfilled. \n\nAs a Thaqaf\u012b, Ab\u016b Mi\u1e25jan was the most urban of the three poets and the closest to \nthe establishment, however strained his relationship with it was. He possibly met both \n\u02bfUmar and Sa\u02bfd and also composed elegies for some of the warriors who fought in the \nwars with the Sasanians. But he was certainly not speaking from the center of the early \nIslamic community: his poetry offended Islamic morality, perpetuated the poetics of the \nrejected J\u0101hiliyya, and at times expressed unease with the changes introduced by Islam. Ab\u016b \nMi\u1e25jan himself did not acquire any position of power or influence; he was not patronized, \nhe clashed with the status quo on multiple occasions, and he was exiled and imprisoned. \nThe third poet to be discussed in this article represents a perspective even more marginal \nthan those of the urban Ab\u016b Mi\u1e25jan and the Bedouin Ab\u016b Khir\u0101sh. The inferior position of \nSu\u1e25aym, a black slave, not only was reflected in his poetic production but also determined \nhis view on the transition to Islam.\n\n4. Su\u1e25aym, the Slave of the Ban\u016b al-\u1e24as\u1e25\u0101s: A Sinner Punished \n\nSu\u1e25aym, or \u201cBlackie,\u201d was one of the so-called Crows of the Arabs (aghribat al-\u0351Arab).126 \nHe was a black Abyssinian or Nubian slave,127 bought and collectively owned by the Ban\u016b \nal-\u1e24as\u1e25\u0101s, one of the subtribes of Asad. He is mostly famous for his erotic poetry (tashb\u012bb). \nHe is said to have spoken Arabic with an accent due to his non-Arab background128 and to \n\n126.  Aghribat al- \u0351Arab were early Arabic poets of African descent, the most famous being   \u0351Antara b. Shadd\u0101d. \nFor more information about them, see \u02bfAbduh Badaw\u012b, al-Shu \u0351ar\u0101\u02be al-s\u016bd wa-kha\u1e63\u0101\u02bei\u1e63uhum f\u012b al-shi\u02bfr al- \u0351Arab\u012b \n(Cairo: al-Hay\u02bea al-Mi\u1e63riyya al-\u02bf\u0100mma li-l-Kit\u0101b, 1973), and Bernard Lewis, \u201cThe Crows of the Arabs,\u201d Critical \nInquiry 12, no. 1 (1985): 88\u201397. \n\n127.  Bernard Lewis leans toward Su\u1e25aym\u2019s having Nubian rather than Ethiopian origins because of a report \nthat says that he was branded on his face. Lewis, \u201cCrows of the Arabs,\u201d 94. \n\n128.  Ab\u016b \u02bfUbayda records that when Su\u1e25aym wanted to express approval of his own verses, he said, \n\u201cAhshantu wa-ll\u0101hi,\u201d instead of \u201cA\u1e25santu wa-ll\u0101hi,\u201d that is, he mispronounced \u1e25\u0101\u02be (\u062d) and s\u012bn (\u0633). Al-I\u1e63fah\u0101n\u012b, \nal-Agh\u0101n\u012b, 22:213.", "start_char_idx": 116111, "end_char_idx": 118554, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "159592dd-d0a9-4b94-94e4-512b3d92b197": {"__data__": {"id_": "159592dd-d0a9-4b94-94e4-512b3d92b197", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d356a7f0-8cfe-431f-b307-4d8ec73b5440", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "bdb14e9429b0012f99c886aacd8e98f2270bb353c98a297d3d915550989117dc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "edf57e05-c62e-4e20-9d61-708b33abae65", "node_type": "1", "metadata": {}, "hash": "83f825ce9ddbd2d51693fcc2289eeeb8f4afe8f505ca40e7caa8476adb4ec471", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  74\n\nhave been \u201cugly as a dog.\u201d129 His lowly origin cast shadow on his whole life and determined \nits tragic unfolding. Su\u1e25aym never succeeded in either joining the caliphal entourage or \nridding himself of his slave status within his tribe, despite the numerous attempts recorded \nin his verses and akhb\u0101r. According to one story, an agent of the caliph \u02bfUthm\u0101n bought \nthe famed slave-poet for his master, but the caliph sent him back because of his mistrust of \nslave-poets.130 Another khabar portrays Su\u1e25aym reciting a moralistic verse in front of \u02bfUmar \nin the hope of a reward, but the caliph rejects his poem. If Su\u1e25aym indeed tried to enter \nthe caliph\u2019s circle, he failed; he never attained any position of power, dignity, or wealth. \nHowever, Su\u1e25aym\u2019s poetry suggests that his failure to reach the status of a free man was the \ntrue tragedy of his life. \n\nI first present the most salient examples of Su\u1e25aym\u2019s erotic poetry, then discuss how his \npoetry interacted with Islam, and finally interpret his boasting about his sexual conquests \nas defiance against his tribe and against the inferior position he held within it.\n\nCarnal Love in Su\u1e25aym\u2019s Poetry\n\nAlready in what was reportedly his first verse, Su\u1e25aym fashions himself a black Casanova: \n\nI describe herbage whose flora is beautiful,\n like an Abyssinian surrounded by girls.131\n\nThe akhb\u0101r claim that he uttered this line when he returned from a scouting mission, his \ntribe having sent him to assess the fertility of a new location. Instead of reporting on the \nconditions, he boasted about his ability to attract women. \n\nSu\u1e25aym\u2019s depiction of women is of particular interest. His heroines differ greatly from \nthe typical beloved of the nostalgic nas\u012bb (which he did not use).132 They are women of flesh \nand bone, who initiate love affairs. They are typically scantily dressed and lust for the poet: \n\nEven an egg held tightly by a male ostrich\n who lifts his breast as he is protecting it \nis not more beautiful than she on the day when she asked: \n \u201cAre you leaving with the riders or are you staying with us for some nights?\u201d \nA cold north wind started blowing at the end of the night, \n and we did not have any clothes but her cloak and my robe.\n\n129.  Su\u1e25aym mentions in a verse that some women compared him to a dog. Al-I\u1e63fah\u0101n\u012b attributes this \ncomparison to his ugliness. Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:215. \n\n130.  \u02bfUthm\u0101n reportedly said: \u201cSlave-poets, when full, recite erotic poetry about their [masters\u2019] women \nand, when hungry, invective poems against them.\u201d Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:214. A similar statement appears \nagain later, but instead of slave-poets (ahl al-\u02bfabd al-sh\u0101\u02bfir) it speaks of poets in general. Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, \n22:215. \n\n131.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:214. \n132.  A. Arazi, \u201cSu\u1e25aym,\u201d in Encyclopaedia of Islam, 3rd ed.", "start_char_idx": 118559, "end_char_idx": 121446, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "edf57e05-c62e-4e20-9d61-708b33abae65": {"__data__": {"id_": "edf57e05-c62e-4e20-9d61-708b33abae65", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "159592dd-d0a9-4b94-94e4-512b3d92b197", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ede930fea1e7841d601e9f7d007801ac1b144fb0b937cbe858982f520e7f4da6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b391b2df-870e-4c59-b80b-21d82ddcc82a", "node_type": "1", "metadata": {}, "hash": "7daf5bbd3ff71b328531d2bc27d4e67d2f83ae9a3e4d2f9206e64e0c5fc5f09a", "class_name": "RelatedNodeInfo"}}, "text": "75  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nAnd my cloak retained the sweet scent of her clothes \n for a whole year until it wore out.133\n\nThe first line compares the poet\u2019s lover to an \u201cegg held tightly by a male ostrich,\u201d that \nis, a protected, precious object. This is a usual image in pre-Islamic poetry. It appears, for \nexample, in Imru\u02be al-Qays\u2019s famous mu\u02bfallaqa, where the poet\u2019s beloved is described as \n\u201can egg of the curtained quarters,\u201d134 a description that conveys the meanings of delicacy \nand purity and, as Suzanne Stetkevych has put it, \u201ca description of the pale complexion of \nthe woman who is constantly veiled and secluded.\u201d135 We will return to the theme of the \nwomen\u2019s whiteness below; for now let us focus on the role of Su\u1e25aym\u2019s social status with \nrespect to his amorous escapades. \n\nUnlike Imru\u02be al-Qays, Su\u1e25aym was no prince; as a slave, he stood at the opposite end of \nthe social hierarchy. Seizing a woman, the delicate white egg, from her protected shelter \nwould have constituted an affront to tribal society by itself. But in Su\u1e25aym\u2019s case the affront \nwas even graver because of his slave social status. In the second verse, Su\u1e25aym\u2019s lover \ninvites the poet to enter her private chambers and spend the night with her. The whole \nambience is highly sensual, with the lovers being scarcely dressed by the end of the night. \nThe last image is powerful: even once they have separated, the woman\u2019s scent stays with \nthe poet for an entire year. The version that al-I\u1e63fah\u0101n\u012b includes is only a short song text \n(\u1e63awt), representing a few lines (8, 11, 19\u201320) of a much longer poem of ninety-one lines \nthat is recorded in Su\u1e25aym\u2019s D\u012bw\u0101n.136 The Kit\u0101b al-Agh\u0101n\u012b, after all, is a \u201cbook of songs,\u201d \nand al-I\u1e63fah\u0101n\u012b\u2019s selection of verses was determined by the popularity of the songs based on \nthe poems. This poem is, in fact, relatively moderate in comparison with other verses. \n\nAl-I\u1e63fah\u0101n\u012b, for example, also includes a poem in which Su\u1e25aym describes the private \nparts of one of his ladies: \n\nOh [that] memory, why do you remember her now,\n when you are leaving? \n[The memory] of every white [woman] who has private parts\n like the swaying hump of a young she-camel.137 \n\nAs if to drive away an uncomfortable memory of an encounter with a lover, the poet recalls \nthe event in detail, comparing his lover\u2019s private parts to a camel\u2019s hump. (Again, note \nthe use of the color white in the description.) Other editions of the poem have the word \n\u201cbuttocks\u201d (kafal) instead of \u201cprivate parts\u201d (ka\u02bfthab),138 which better fits the comparison\n\n133.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:211\u201312; Appendix, 3.a.\n134.  Stetkevych, Mute Immortals Speak, 251, 267.\n135.  Stetkevych, Mute Immortals Speak, 267. \n136.  Su\u1e25aym, D\u012bw\u0101n, 16\u201333.\n137.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:216; Appendix, 3.b.\n138.  I am using the edition of al-Agh\u0101n\u012b by I\u1e25s\u0101n \u02bfAbb\u0101s; the earlier Egyptian edition and the d\u012bw\u0101n both \n\nhave kafal. See al-I\u1e63fah\u0101n\u012b, Kit\u0101b al-Agh\u0101n\u012b (Cairo: al-Hay\u02bea al-Mi\u1e63riyya, 1992), 22:308; Su\u1e25aym, D\u012bw\u0101n, 34.", "start_char_idx": 121451, "end_char_idx": 124481, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b391b2df-870e-4c59-b80b-21d82ddcc82a": {"__data__": {"id_": "b391b2df-870e-4c59-b80b-21d82ddcc82a", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "edf57e05-c62e-4e20-9d61-708b33abae65", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "2c10509bf4175370eeb7ffac0ca67b9880c585047a44479511c5da2f26612159", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0f3f889a-5dff-412d-983c-512d2186d096", "node_type": "1", "metadata": {}, "hash": "51061e3a3fce06c3c98380a560959debc11058d76633ad80e07f8b1181f205d8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  76\n\nand the adjective \u201cswaying.\u201d In either case, depicting a Muslim woman\u2019s physique was \nconsidered an outrageous act. Such an image was meant to shock. \n\nSu\u1e25aym does not hold back in the following verse either. He describes the sexual act \nexplicitly. The akhb\u0101r confirm the scandalized reception of the verse when they comment \nthat on its basis the caliph \u02bfUmar predicted that the poet would meet a violent death. \n\nShe offers me her head as a pillow, embraces me with her wrist, \n while her legs are behind me.139\n\nWhy such graphic language? Clearly, the poem represents rebellion against some social \norder. In what follows I explore two possible targets: the emergent Islamic community and \nSu\u1e25aym\u2019s more immediate tribal society.\n\n\u201cGrey hair and Islam are enough to restrain a man\u201d \n\nWe need to return, once again, to the value attached to piety as the core of Mu\u1e25ammad\u2019s \nmessage to appreciate the effect of Su\u1e25aym\u2019s words. The pietistic framework of Islam \npromoted chastity and moderation in sexual relationships and insisted on their regulation \nthrough stricter marital laws. The \u1e25add punishment for adultery (zin\u0101\u02be) illustrates the \ntightening social morality of early Islam: it could range from a temporary banishment to \nstoning. And although the Qur\u02be\u0101n does not mention the punishment of stoning for zin\u0101\u02be it \ndoes disapprove of the promiscuity of the time and repeatedly condemns unlawful sexual \nintercourse.140 For such newly minted Islamic sensibilities, Su\u1e25aym\u2019s verses describing his \namorous escapades in great detail were scandalous. \n\nThe entry in the Kit\u0101b al-Agh\u0101n\u012b quotes Su\u1e25aym speaking directly about Islam only in \nthe following verse: \n\nGrey hair and Islam are enough to restrain a man.141\n\nAlthough the line occurs in the Kit\u0101b al-Agh\u0101n\u012b independently, it forms part of the opening \nline of a ninety-one-verse qa\u1e63\u012bda, some sections of which appear elsewhere in the Agh\u0101n\u012b, \nalbeit in fragmented form. The long ode begins with an introductory nas\u012bb in which the \npoet bids farewell to his beloved and to the passion they shared.142 He associates Islam with \nold age, because like old age it prevents a man from enjoying amorous play. The sentiment \nechoes Ab\u016b Khir\u0101sh\u2019s complaint that the youth of his time indulge in moralistic rhetoric \nas if they were old men, as well as Ab\u016b Mi\u1e25jan\u2019s objection to Islam as a source of unease. \nSu\u1e25aym, like Ab\u016b Khir\u0101sh and Ab\u016b Mi\u1e25jan, understands Islam as an obstacle that separates \nhim from pleasure.\n\n139.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:214\u2013215. \n140.  See, for example, Q 24:33; 17:32; 25:68\u201369. See also R. Peters, \u201cZin\u0101\u02be,\u201d in Encyclopaedia of Islam, 2nd ed. \n141.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:215; Appendix, 3.e. \n142.  The entire line reads: \u201cBid farewell to \u02bfUmayra, if you are prepared to leave in the morning [to fight], \n\nfor grey hair and Islam are enough to restrain a man [from youthful passion].\u201d Su\u1e25aym, D\u012bw\u0101n, 16. The entire \npoem in the D\u012bw\u0101n covers pp. 16\u201333.", "start_char_idx": 124485, "end_char_idx": 127484, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0f3f889a-5dff-412d-983c-512d2186d096": {"__data__": {"id_": "0f3f889a-5dff-412d-983c-512d2186d096", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b391b2df-870e-4c59-b80b-21d82ddcc82a", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "8aa9f1858216d353f30313af6571b08ee80a222b86f9481c502b6dbe91c0b9e7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "76d2fde9-98fb-4440-84d5-0f0f4ee94943", "node_type": "1", "metadata": {}, "hash": "75565b2a2d8fe0afa2285fc45375e2ec534283e66dfffbc5aebf2a1227a2baf2", "class_name": "RelatedNodeInfo"}}, "text": "77  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nOther verses by Su\u1e25aym that are not present in the Kit\u0101b al-Agh\u0101n\u012b mention the Prophet \nMu\u1e25ammad himself: \n\nI saw that the fates fear not even Mu\u1e25ammad or anyone else, \n and that they do not let anyone live forever. \nI see no one who lives forever despite fate,\n nor anyone remaining alive without death\u2019s lying in wait for him.143 \n\nIn spite of his reference to the Prophet, Su\u1e25aym\u2019s attitude is deeply entrenched in the poetic \nJ\u0101hiliyya: the fates, the master of the world, \u201cfear not even Mu\u1e25ammad or anyone else.\u201d At \nthe same time, these verses should not be seen as anti-Islamic. Su\u1e25aym simply wants to \nemphasize the power of fate by pointing out that it erases even people as magnificent as \nMu\u1e25ammad. Islamic doctrine stresses that the Prophet himself was only a human being in \norder to emphasize the oneness of God; Su\u1e25aym does precisely the same to emphasize the \npower of fate. This is noteworthy for the poet treats Mu\u1e25ammad in a manner similar to the \nway in which great men of the past were treated in early Arabic poetry with its frequent \nuse of the ubi sunt motif. Ubi sunt is a nostalgic literary meditation on the transcience of \nlife. In its Arabic version it often uses the great leaders and kings of the past, now dead \nand with their peoples having been dispersed, to make the point that nothing lasts in this \nworld. Su\u1e25aym\u2019s verses, then, express admiration for the Prophet while maintaining a J\u0101hil\u012b \nworldview. The poet\u2019s favorable attitude toward Mu\u1e25ammad, if authentic, suggests that \nthe defiant tone and explicit eroticism in his verses may be primarily directed at another \ntarget\u2014namely, the tribal society that denied him the rights and dignity of a free man. \n\nSex, Race, and Defiance against One\u2019s Tribe\n\nSu\u1e25aym\u2019s bawdy verses are, in my reading, primarily intended as an insult (hij\u0101\u02be)144 \nagainst his own tribe, in reaction to his failure to negotiate a better social position for \nhimself. This is where race comes in. The detail of the women\u2019s white skin, noted above, is \nrelevant because it identifies the class that they represent\u2014free Arab tribesmen. Su\u1e25aym\u2019s \nlove conquests can be understood symbolically as his attempt to retaliate against the tribe \nthat denied him a dignified existence. Elsewhere, he speaks openly of his hope to improve \nhis social standing: \n\nThe poems of the slave of the Ban\u016b al-\u1e24as\u1e25\u0101s \n outweigh a noble origin and wealth.\nThough I am a slave, my soul is free by virtue of its nobility;\n though black by color, I am white of character.145 \n\nThe poet\u2019s verses constitute an early comment on racial dynamics: he argues that despite \nhis black skin color, his soul and character are those of a free white man. Su\u1e25aym\u2019s \n\n143.  Su\u1e25aym, D\u012bw\u0101n, 40; Appendix, 3.d.\n144.  On the genre of hij\u0101\u02be, see van Gelder, Bad and Ugly.\n145.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:214; Appendix, 3.c.", "start_char_idx": 127489, "end_char_idx": 130384, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "76d2fde9-98fb-4440-84d5-0f0f4ee94943": {"__data__": {"id_": "76d2fde9-98fb-4440-84d5-0f0f4ee94943", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0f3f889a-5dff-412d-983c-512d2186d096", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "e2a8340471f90640c24138ea330f32a738c188e581445cd6df32be8cd9c0bc9e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "172c1b05-b53c-4ff5-bdd8-6fa4f11d1c9d", "node_type": "1", "metadata": {}, "hash": "df7da501b2ece5bfec324b4d5a4bfa930edfd623334550bb4f34493cf5c38139", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  78\n\nargumentation shows how deeply racial categories were ingrained in people\u2019s minds at the \ntime, for he tries to prove not that all people are equal but that he\u2014in the depths of his \nsoul\u2014is in essence white. A less explicit attempt to persuade the tribesmen to accept him as \nan equal member can be seen in other poems, which celebrate the battles of Asad. The motif \nof a black slave hoping to become a free man is reminiscent of the pre-Islamic heroic poet \n\u02bfAntara. \u02bfAntara\u2019s mother was an Abyssinian slave, and he allegedly earned his freedom \nafter demonstrating bravery in battle. In Su\u1e25aym\u2019s case, however, all his poetic efforts to \nbecome an equal member of his society seem to have come to nought. And so the poet \nrebelled against the unjust tribal society. \n\nThe akhb\u0101r provide important indications that Su\u1e25aym\u2019s poetry was understood as tribal \nhij\u0101\u02be, when they claim that his tribe ultimately killed him over his poetry. This means that \nthe poems must have been interpreted as insults to the tribe\u2019s pride. Regardless of how the \npoet actually died, these narratives thus shed light on the goal (gharad) of his poetry. The \nfollowing verses are reported to have instigated the chain of events that led to Su\u1e25aym\u2019s \ndeath: \n\nHow many dresses of double-threaded cloth did we tear apart \n and how many veils [we pulled] from eyes that were not drowsy.\nWhen a robe is torn off the veil goes with it, \n [and we continued] in this way until all of us were bare-skinned.146\n\nIn this scene, the poet and his lady, identified as a \u1e62ubayr\u012b147 girl, remove their robes and \nher veil so passionately that they tear them apart, emerging completely naked. The akhb\u0101r \nreport that rumors about Su\u1e25aym and the girl reached his master. He spied on Su\u1e25aym \nand heard him recite the lewd verse about a white woman\u2019s private parts/buttocks quoted \nearlier. At that point, the tribe decided to punish Su\u1e25aym, but one of its girls ran to warn \nhim. The girl\u2019s arrival prompted the following verse, in which Su\u1e25aym contemplates \nwhether he should keep his affair with the girl hidden:\n\nShould she be kept a secret? May you be greeted \n despite the distance by him who became infatuated with your love. \n\nHe then answers his own question: \n\nAnd you wouldn\u2019t have been kept a secret, if you did a disgraceful deed, \n daughter of the tribe, nor if we engaged in a forbidden act.\n\nThe poet declares that it is not his custom to hide his affairs and proves his point by boasting \nabout his conquests within the tribe: \n\n[For] many a girl like you I took out from the curtained quarters of her mother\n  to a party where she would trail her striped robe.148 \n\n146.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:216; Appendix, 3.f. \n147.  Strangely, this tribe is related to Tam\u012bm and not to Asad, the poet\u2019s tribe.\n148.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:217; Appendix, 3.g.", "start_char_idx": 130388, "end_char_idx": 133282, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "172c1b05-b53c-4ff5-bdd8-6fa4f11d1c9d": {"__data__": {"id_": "172c1b05-b53c-4ff5-bdd8-6fa4f11d1c9d", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "76d2fde9-98fb-4440-84d5-0f0f4ee94943", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "c638b10d7cb441d8fe03ee5ef1426b7ae443837ba5fb65ab8483381f0b23be48", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "47929ed0-6734-4f18-b9dd-10e0c6a7edc1", "node_type": "1", "metadata": {}, "hash": "b0ba8cfa4c09d97f09caca08722aacb716c9e12d942670609d298e5f6a8dd93c", "class_name": "RelatedNodeInfo"}}, "text": "79  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nHe makes it clear that he seduced girls against the wishes of their mothers and literally \nsnatched them from their homes. The akhb\u0101r portray him as defiant, as unwilling to \nrenounce his lewd poetry even when his life is at stake. When Su\u1e25aym is led to his execution \nand a former lover among the bystanders mocks him, he retorts with a bawdy image of \npenetration: \n\nNow you are mocking me, but how many a night\n  I left you spread open, like a garment.149\n\nThe image is explicit: a woman \u201cspread open like a garment\u201d speaks for itself. But the \nclimax of Su\u1e25aym\u2019s hij\u0101\u02be is still to come: \n\nFasten the bonds on your slave lest he escape you (yuflitkum),\n for surely life is close to death,\nindeed, once sweat and scent dripped\n from the foreheads of your girls (fat\u0101tikum) onto the bed\u2019s surface.150\n\nAccording to the akhb\u0101r, Su\u1e25aym exclaimed these lines when facing his imminent death. \nHis principal sin was his defiance of the tribal customs and fearlessness of it. 151 The tribe \nwas the main target of his hostility. It is impossible to ascertain whether this is in fact \nwhat happened, but, more importantly, the akhb\u0101r show that later readers understood \nthese verses as the pinnacle of Su\u1e25aym\u2019s provocation. In the poem, he challenges the \ntribesmen to fasten the bonds on his hands and insults them by attacking the honor of their \nwomen. He claims that \u201csweat and scent dripped\u201d from the girls\u2019 foreheads, implying sexual \nintercourse. By targeting the tribe\u2019s women, he is undermining the honor of the tribe as a \nwhole in retaliation for his failed attempts to ascend the social ladder. That Su\u1e25aym\u2019s true \ntarget is his tribe can also be seen from his use of the second-person plural (-kum), because \nit shows that he is directly addressing his audience, the tribe (\u201clest he escape you\u201d; \u201cyour \ngirls\u201d). Su\u1e25aym, like \u02bfAntara b. Shadd\u0101d before him, protested his inferior position within \nthe tribe, caused by his black skin and his slave status. But unlike \u02bfAntara, Su\u1e25aym never, as \nfar as we can tell, achieved the status of a free man, and he voiced the resulting bitterness \nand defiance in his poetry. Su\u1e25aym\u2019s poetry, I argue, was thus aimed primarily at this tribe. \nIts openly licentious tone, however, was inconsistent with the ethos of the new Islamic \ncommunity. The following section looks at how the akhb\u0101r dealt with this unruly figure.\n\nSu\u1e25aym in the Akhb\u0101r \n\nThe akhb\u0101r both Islamize and punish the slave-poet\u2014both mechanisms that we have \nalready seen at work on Ab\u016b Mi\u1e25jan. In Su\u1e25aym\u2019s case, however, the emphasis seems to \n\n149.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:217; Appendix, 3.h.\n150.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:217; Appendix, 3.i. See also Mu\u1e25ammad b. H\u0101shim al-Kh\u0101lid\u012b and Sa\u02bf\u012bd b. \n\nH\u0101shim al-Kh\u0101lid\u012b, al-Ashb\u0101h wa-l-na\u1e93\u0101\u02beir (Cairo: Lajnat al-Ta\u02bfl\u012bf wa-l-Tarjama wa-l-Nashr, 1958\u201365), 2:25\u201326, on \nthe line Qad a\u1e25sana l-kin\u0101ya \u02bfan al-jim\u0101\u02bf.\n\n151.  Two lines from a poem referred above also reinforce the theme that the poet does not fear the tribesmen \nwho are threatening him. See lines 5 and 6 in Appendix, 3.g.", "start_char_idx": 133286, "end_char_idx": 136386, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "47929ed0-6734-4f18-b9dd-10e0c6a7edc1": {"__data__": {"id_": "47929ed0-6734-4f18-b9dd-10e0c6a7edc1", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "172c1b05-b53c-4ff5-bdd8-6fa4f11d1c9d", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "91d9df89cf0da3509f352bde164fda37e30bfb98f1496d036222bf61e6943f0b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "91081a7a-827a-461a-98ba-457bda1a0dea", "node_type": "1", "metadata": {}, "hash": "832838868063775556814cec8f9cd672646e61ddab6044c8ee23a13656dce5c5", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  80\n\nbe on the latter strategy. Again, the earliest narrators of these akhb\u0101r belong to the same \ngeneration of \u02bfAbb\u0101sid scholars.152\n\n1. Islamization: As in the previous cases, the akhb\u0101r attempt to Islamize the poet, which \nsometimes results in twisting the meaning of his poetry. The akhb\u0101r\u2019s treatment of the verse \n\u201cGrey hair and Islam are enough to restrain a man\u201d is illustrative in this regard. As noted \nearlier, these words form the opening to a sensual poem in which the poet remembers his \npast amorous adventures and sets them against the restrictive reality of Islam. The akhb\u0101r, \nhowever, offer a very different interpretation. They depict Su\u1e25aym reciting the line before \nthe caliph \u02bfUmar as praise of Islam in the hope of a reward. But the caliph tells him: \u201cIf you \nhad placed Islam before grey hair I would have rewarded you.\u201d The verse became so famous \nthat it was adapted into an anachronistic153 Prophetic \u1e25ad\u012bth in which the Prophet quotes \nSu\u1e25aym but reverses the order of the two items (\u201cIslam and grey hair\u201d instead of \u201cgrey \nhair and Islam\u201d), thereby breaking the rules of the meter. The Prophet is unable to recite \nthe line properly even after Ab\u016b Bakr corrects him, whereupon the latter exclaims: \u201cI bear \nwitness that you are God\u2019s messenger!\u201d This is a reference to the Qur\u02be\u0101nic argument (Q. \n36:69) that God\u2019s messenger is no poet but simply a true, inspired prophet.154 This \u1e25ad\u012bth \nreveals that later generations interpreted Su\u1e25aym\u2019s verse as praise for Islam and as a sign of \nhis repentance for his past scandalous behavior. The narrative thus transforms a nostalgic \nreference to pre-Islamic amorous pleasures into evidence of penitence. In the process, the \nblack slave Su\u1e25aym becomes a powerful model for all Muslims who have sinned. \n\n2. Punishment: At the same time, the akhb\u0101r highlight harsh punishment of Su\u1e25aym\u2019s \nsins to provide a deterring example. Su\u1e25aym\u2019s poetry is naturally largely silent on his death, \nbut the narratives about his life revel in the details of his bold defiance and violent death. \nThey report that Su\u1e25aym was killed in the most miserable way: the tribesmen murdered \nhim and (contrary to Islamic precepts) burned his body. According to the variant telling \nof Ibn Da\u02beb, the tribesmen dug a trench, threw Su\u1e25aym in it, and burned him alive.155 The \nword \u201ctrench\u201d (ukhd\u016bd) may have resonated in the minds of the audience with the Qur\u02be\u0101nic \nmention of the \u201cpeople of the trench\u201d (a\u1e63h\u0101b al-ukhd\u016bd; Q. 85:4\u20138). They are generally \nbelieved to have been the Christian martyrs of Najr\u0101n, whom the Judaizing king of \u1e24imyar, \nDh\u016b Nuw\u0101s, burned to death around 520 CE.156 The description of Su\u1e25aym\u2019s death may thus \nallude to the tragic fate of the famous Christian martyrs.\n\n152.  Two names that recur often in these reports are Ab\u016b \u02bfUbayda, mentioned earlier, and Ibn al-M\u0101jish\u016bn \n(d. 185/801), who moved in Medinese circles but was a contemporary of most of the other transmitters.\n\n153.  The story does not fit Su\u1e25aym\u2019s life chronologically, since he lived and earned his fame during the \nreigns of \u02bfUmar and \u02bfUthm\u0101n.\n\n154.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:213. \n155.  Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:217.\n156.", "start_char_idx": 136390, "end_char_idx": 139610, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "91081a7a-827a-461a-98ba-457bda1a0dea": {"__data__": {"id_": "91081a7a-827a-461a-98ba-457bda1a0dea", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "47929ed0-6734-4f18-b9dd-10e0c6a7edc1", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "4934bb4d72cc3256f060030250947ddfb60d10ceba5265426c7728f065e662e9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "56c12118-01e1-4daf-8046-cb6d324f3e0c", "node_type": "1", "metadata": {}, "hash": "82279d7c62f04265569ab299cce9944923c9833cfbb1f2ca0df5eb63ac6adaad", "class_name": "RelatedNodeInfo"}}, "text": "156.  On the martyrs of Najr\u0101n see I. Shah\u00eed, \u201cNadjr\u0101n,\u201d in Encyclopaedia of Islam, 2nd ed.; Shahid, The \n\nMartyrs of Najran: New Documents (Brussels: Soci\u00e9t\u00e9 des Bollandistes, 1971); Monferrer Sala, Juan Pedro, \nRedefining History on Pre-Islamic Accounts: The Arabic Recension of the Martyrs of Najra\u0302n (Piscataway, NJ: \nGorgias Press, 2010).", "start_char_idx": 139606, "end_char_idx": 139949, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "56c12118-01e1-4daf-8046-cb6d324f3e0c": {"__data__": {"id_": "56c12118-01e1-4daf-8046-cb6d324f3e0c", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "91081a7a-827a-461a-98ba-457bda1a0dea", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "d5a939a61c73d8ee8c18f7759b0d9df98f3570112a29e5a4ffeba6caa460edd7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6fef04e6-5f29-4fe8-b379-c06a2d877f4e", "node_type": "1", "metadata": {}, "hash": "ccb3358180a1378f9c78e79a6c079011ce2d795dcc2cf2627bdc451c3a5c839c", "class_name": "RelatedNodeInfo"}}, "text": "81  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nTherefore, if Su\u1e25aym\u2019s verses themselves speak of his class and racial struggle, his akhb\u0101r \nare more interested in finding a place for his poetry within the framework of Islamic adab. \nIrrespective of Su\u1e25aym\u2019s true life story, a poet who violated the norms of the new society in \nsuch a conspicuous way could not have been allowed to succeed with his obscenity, excesses, \nand defiance. Although he ultimately fell victim to pre-Islamic tribal customary law (if we \nare to believe the akhb\u0101r), his literary death happened in the name of the new world order. \nSu\u1e25aym\u2019s poetry disrupted the new Islamic ethics and the message of moderation, and as \nsuch it had to be restrained.\n\nWhy was Su\u1e25aym not redeemed through the workings of the akhb\u0101r, as Ab\u016b Khir\u0101sh \nand Ab\u016b Mi\u1e25jan were? An explanation may lie in the fact that his lewd language was \naimed directly at his tribe. The affront to tribal values was all the more serious because \nSu\u1e25aym, in contrast to, say, Imru\u02be al-Qays, was a black slave and thus at the bottom of the \ntribal social hierarchy. Therefore, we can imagine that whereas the later tribal narrators \n(ruw\u0101t) of Hudhayl and Thaq\u012bf were interested in redeeming their poets, those of the Ban\u016b \nal-\u1e24as\u1e25\u0101s were not keen on rehabilitating theirs. However, despite their harshness toward \nthe poet, the akhb\u0101r show a modicum of empathy in the end. Having turned Su\u1e25aym into a \ndiscouraging example of a punished sinner, they finally also make him victorious: although \nhe was killed, the slave still managed to bring shame on the tribe of his killers. \n\n5. Concluding Remarks\n\nThis study has addressed two main questions: What can the poems of Ab\u016b Khir\u0101sh \nal-Hudhal\u012b, Ab\u016b Mi\u1e25jan al-Thaqaf\u012b, and Su\u1e25aym, the slave of the Ban\u016b al-\u1e24as\u1e25\u0101s, tell us \nabout the period of the coming of Islam in the \u1e24ij\u0101z? And how did later audiences receive \nthese three poets? I have examined the entries for the three poets in al-I\u1e63fah\u0101n\u012b\u2019s Kit\u0101b \nal-Agh\u0101n\u012b and highlighted two types of tension that help answer these questions\u2014first, a \nhistorical tension between the worldview of the poets and the emergent Islamic ideology, \nand second, a historiographical tension between the poetry and the accompanying akhb\u0101r \nin al-I\u1e63fah\u0101n\u012b\u2019s entries. I have argued that this second tension results from the fact that \nwhereas the poetry, for the most part, reflects the reactions of the poets themselves, the \nakhb\u0101r should be mainly understood as the attempts of later audiences to interpret the \nearlier poems. As such, the poetry can answer the former question and the akhb\u0101r the \nlatter. In these concluding remarks I recapitulate my analysis of the poets\u2019 verses; consider \ntwo important side arguments regarding the historical value of Mukha\u1e0dram poetry that my \nanalysis implies; and offer a rough sketch of the possible stages of the transmission of this \npoetry\u2019s akhb\u0101r. \n\nThe Poetic Legacy of Ab\u016b Khir\u0101sh, Ab\u016b Mi\u1e25jan, and Su\u1e25aym \n\nAn examination of the poetry of the three Mukha\u1e0dram poets reveals a worldview \nthat was, in many ways, incompatible with the ethics of the gradually emerging Islamic \nreligion and akin to the poetic J\u0101hiliyya, the principal discourse of pre-Islamic poetry. The \npoetic J\u0101hiliyya emphasized the present moment, whereas Mu\u1e25ammad\u2019s new salvation \nmodel centered on the afterlife. Similarly, Ab\u016b Khir\u0101sh\u2019s reckless and constant fighting", "start_char_idx": 139954, "end_char_idx": 143363, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6fef04e6-5f29-4fe8-b379-c06a2d877f4e": {"__data__": {"id_": "6fef04e6-5f29-4fe8-b379-c06a2d877f4e", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "56c12118-01e1-4daf-8046-cb6d324f3e0c", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "24ef0cda0e258b75d62271720c9f1d19e1bb3f47bcc2e77cd69290c697b1ac41", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9ec4ae69-c6b1-4d7e-8958-0fdbb493779c", "node_type": "1", "metadata": {}, "hash": "d627942ada58a641965d2cc0920e8882fab815567357032c3d8ac45a664d05fb", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  82\n\nfor the sake of tribal loyalty and honor stood in contrast to the new way of waging war\u2014\norganized, controlled, and motivated by a higher good. Ab\u016b Mi\u1e25jan\u2019s celebration of wine, \ndrinking parties, and loyalty to the drink clashed with the Islamic prohibition of wine and \nthe prescription of restraint and moderation in life. And Su\u1e25aym\u2019s detailed descriptions \nof women and his erotic encounters with them were incongruous with both the newly \nproclaimed Islamic moral code and the laws of tribal honor. The poets\u2019 sentiments, however, \nwent beyond superficial hedonism. They bespoke belief in a merciless and unpredictable \nfate that cast its shadow on all living beings and a conviction that all that humans could do \nwas to heroically stand up to it. In a world without the prospect of salvation, heroic poetry\u2014\nwhich memorialized human bravery\u2014was the only means by which to achieve immortality. \nIts tragic undertones may have had a profound emotional and purifying effect, in the sense \nof Aristotelian katharsis, on those who listened to it.157 \n\nFurthermore, the three poets comment directly on the new world in which they \nfind themselves, most commonly expressing unease (\u1e25araj) with it. They were indeed \nmukha\u1e0dram\u016bn, \u201csplit\u201d or \u201ccut in half\u201d between two worlds, belonging to both and neither \nat the same time. In a sense, their vivid recall of the golden days of the J\u0101hiliyya can be \nconsidered a political act and a poetic rebellion at a time when a powerful new ideology, \none whose worldview was contrary to this poetry, was establishing itself. Su\u1e25aym\u2019s poetry \ndisplays an additional layer of defiance related to his inferior social standing within his \ntribe. Through his poetry, the black slave-poet attempted to improve his status, and \nwhen he failed, he attacked the honor of the tribe\u2019s women with his verses. While the \nMukha\u1e0dram\u016bn\u2019s poetry is still J\u0101hil\u012b in spirit, its context is pronouncedly Islamic, which is \nwhat makes it so fascinating. \n\nA question inevitably arises: to what extent is the poetic J\u0101hiliyya representative of the \nreality of pre-Islamic and early Islamic Arabia? Although the two are traditionally equated, \nthis representation is misleading. Scholars such as Rina Drory and Peter Webb have noted \nthat the J\u0101hiliyya as a concept was constructed in the Islamic era and crystallized during \nits first centuries.158 It is absolutely not the point of this study to present the early Muslim \npoets and their society as \u201ctribal, pagan, and barbaric,\u201d notions that, according to Webb\u2019s \ncritique, tend to guide scholarly treatment of the J\u0101hiliyya.159 Although the three poets \ndo express tribal values, their occasional hedonism is not \u201cbarbaric\u201d but underlined by a \ndeeper existential(ist) framework. Finally, they were no \u201cpagans,\u201d at least according to the \n\n157.  I am referring to Aristotle\u2019s discussion of tragedy and its cathartic possibilities in his Poetics: \u201cTragedy \nis an imitation of an action that is admirable, complete and possesses magnitude; in language made pleasurable, \n[. . .], performed by actors, not through narration; effecting through pity and fear the purification [katharsis] of \nsuch emotions.\u201d Aristotle, Poetics, 49b27f.\n\n158.  For varying accounts of the changing image of the J\u0101hiliyya, see Rina Drory, \u201cThe Abbasid Construction \nof the Jahiliyya: Cultural Authority in the Making,\u201d Studia Islamica 83 (1996): 33\u201349, esp.", "start_char_idx": 143368, "end_char_idx": 146830, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9ec4ae69-c6b1-4d7e-8958-0fdbb493779c": {"__data__": {"id_": "9ec4ae69-c6b1-4d7e-8958-0fdbb493779c", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6fef04e6-5f29-4fe8-b379-c06a2d877f4e", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "b27dd344e7c08ca588de98a85d151fff3ad4747556c17e54bc691c3e05ce9ea9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "96a85219-6046-4dd6-bd25-8a23d0e677db", "node_type": "1", "metadata": {}, "hash": "235cc492f4cf570e89938a095e3e3c3d6738468c0773d1b218d8da0201846243", "class_name": "RelatedNodeInfo"}}, "text": "35; Peter A. Webb, \nImagining the Arabs: Arab Identity and the Rise of Islam (Edinburgh: Edinburgh University Press, 2016), 255\u201370; \nWebb, \u201cCreating Arab Origins: Muslim Constructions of al-J\u0101hiliyya and Arab History\u201d (PhD thesis, School of \nOriental and African Studies, 2014); Webb, \u201cAl-J\u0101hiliyya: Uncertain Times of Uncertain Meanings,\u201d Der Islam 91, \nno. 1 (2014): 69\u201394.\n\n159.  Webb, \u201cCreating Arab Origins,\u201d 16. \n\n\n\n83  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nMuslim tradition. Judging by their poetry, they were simply not particularly interested by \nreligion or, at times, were annoyed by it. Besides, I want to stress that the J\u0101hil\u012b sentiments \nrepresent only one among various competing cultural models. Different monotheistic \ntrends, as is now generally accepted, were far stronger in pre-Islamic Arabia than the Muslim \ntradition suggests.160 It is impossible to determine what part of the population engaged in \nthe production and reception of this type of poetry at the time of Islam\u2019s emergence. We \nknow that in the sixth century poets such as \u1e6carafa could achieve high social status and \nwealth by reciting their poetry at the court in \u1e24\u012bra, but by the time of Ab\u016b Khir\u0101sh, Ab\u016b \nMi\u1e25jan, and Su\u1e25aym the court in \u1e24\u012bra had been silent for decades.161 Though poetry most \nlikely still played an important social role, Christianity and Judaism were well established \nin the regions adjacent to pre-Islamic Arabia, and these monotheists did not leave behind \na body of literature that would be comparable to the body of J\u0101hil\u012b poetry. Furthermore, \npoetry may be group-specific and may reflect mainly the ideals of Arabian nomads and \nseminomads, not those of the urban populations of the Arabian Peninsula.162 Establishing \nthe actual spread of the ideals of the poetic J\u0101hiliyya among the inhabitants of pre-Islamic \nArabia is beyond the scope of this paper, but we can nonetheless identify two likely reasons \nthese ideals were later selected to represent the \u201coriginal\u201d Arabic culture: the scarcity of \nsources to have come down to us from this period and the deliberate later reconstructions \nof the J\u0101hiliyya. An instructive comparison is the case of a community of Italian peasants, \ndescribed by Carlo Levi and used by James Fentress and Chris Wickham to illustrate the \nformation of class and group memories.163 In the year 1936, the peasants did not remember \nmuch of the First World War but passionately recalled brigand clashes almost seventy years \nearlier, which were significant for their community. If the history of the late nineteenth \n\n160.  Even the mushrik\u016bn, the Qur\u02be\u0101nic opponents of Mu\u1e25ammad whom the tradition sees as \u201cpolytheists\u201d \nor \u201cassociators,\u201d have now been recast as monotheists, most famously by Gerald Hawting. Patricia Crone, \nagreeing with him, concluded: \u201cIf we base ourselves on the evidence of the Qur\u02be\u0101n alone, the mushrik\u016bn were \nmonotheists who worshipped the same God as the Messenger, but who also venerated lesser divine beings \nindiscriminately called gods and angels, including some identifiable as Arabian deities, and perhaps also in some \ncases the sun and the moon. The mushrik\u016bn saw the lesser divine beings as mediators between themselves and \nGod, sometimes apparently only venerating one mediator figure, at other times several, sometimes including \nfemale ones.\u201d See Gerald R. Hawting, The Idea of Idolatry and the Emergence of Islam: From Polemic to History \n(Cambridge: Cambridge University Press, 1999); Patricia Crone, Collected Studies in Three Volumes, vol. 1, The \nQur\u02be\u0101nic Pagans and Related Matters, ed. Hanna Siurua (Leiden: Brill, 2016), 77.", "start_char_idx": 146831, "end_char_idx": 150461, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "96a85219-6046-4dd6-bd25-8a23d0e677db": {"__data__": {"id_": "96a85219-6046-4dd6-bd25-8a23d0e677db", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9ec4ae69-c6b1-4d7e-8958-0fdbb493779c", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "347dd7f49fe3d7d7c0a9d8e0932b20cbd3721c446497c362013f3f1a9767b125", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "81842882-3c83-472a-885d-a2df2d0b89f2", "node_type": "1", "metadata": {}, "hash": "81946aa0450003e7a98e1477dba8db373417157ea3f4d8871de43aadbcaf8f18", "class_name": "RelatedNodeInfo"}}, "text": "Hanna Siurua (Leiden: Brill, 2016), 77. Chase Robinson has pointed out \nthat the emergence of various prophetic figures, the most notorious being Musaylima b. \u1e24ab\u012bb, confirms the \ngeneral rise in monotheism in this period. Chase F. Robinson, \u201cThe Rise of Islam, 600\u2013705,\u201d in New Cambridge \nHistory of Islam, vol. 1, ed. Chase F. Robinson, 171\u2013225 (Cambridge: Cambridge University Press, 2010). On \nmonotheism before Islam, see Aziz al-Azmeh, The Emergence of Islam in Late Antiquity (Cambridge, Cambridge \nUniversity Press, 2014). \n\n161.  Khosrow II, the last Sasanian king, annexed \u1e24\u012bra to his empire in 602 CE. \n162.  Michael Lecker, \u201cPre-Islamic Arabia,\u201d in New Cambridge History of Islam, vol. 1, ed. Chase F. Robinson, \n\n153\u2013170 (Cambridge: Cambridge University Press, 2010). Hoyland has also suggested that Arab identity was \ndrawn mainly from tribal values, for the city, although strong in religion, was weak in identity. Hoyland, Arabia \nand the Arabs, 242.\n\n163.  See James Fentress and Chris Wickham, Social Memory (Oxford: Blackwell, 1992), 87\u201388, and Carlo Levi, \nChrist Stopped at Eboli, trans. Francis Frenaye (London: Cassell, 1948), 137.", "start_char_idx": 150422, "end_char_idx": 151576, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "81842882-3c83-472a-885d-a2df2d0b89f2": {"__data__": {"id_": "81842882-3c83-472a-885d-a2df2d0b89f2", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "96a85219-6046-4dd6-bd25-8a23d0e677db", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "b8fd24860c970564d7f5aaafbde4556174409b99a89651d29d2e84417e4ecace", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6d9eb3f9-7b18-49c0-a4be-937f419ad851", "node_type": "1", "metadata": {}, "hash": "a82d2b3c7e126b112cf361638cf1f5952751eaebceb98497e8a3c06e671a23f4", "class_name": "RelatedNodeInfo"}}, "text": "Francis Frenaye (London: Cassell, 1948), 137.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  84\n\nand early twentieth centuries were written on the basis of their memories, the First World \nWar would appear a minor event in comparison to the war of the Italian brigands. The \npeasants thus passed on what had meaning for their group and what legitimized their \npresent. Similarly, pre-Islamic poetry may have originally reflected the memories of one \ngroup and may have been chosen only later to bolster the collective identity of the new \nMuslim society. \n\nThe Historical Value of Mukha\u1e0dram Poetry\n\nMy analysis gives rise to two important side arguments concerning the historical value \nof Mukha\u1e0dram poetry. The first is that Mukha\u1e0dram poetry is a fruitful source for the study \nof early Islam, as demonstrated by their historically bounded engagement with emergent \nIslam, on which this article focuses. Yet Mukha\u1e0dram poetry is still a largely underexplored \nfield. In addition to elucidating the sentiments of some early Muslims about the rapid \nspread of Mu\u1e25ammad\u2019s message, this study illustrates the historiographical value of this \npoetry in other areas as well. With regard to key concepts of the time, one of Su\u1e25aym\u2019s long \nodes offers a rare extra-Qur\u02be\u0101nic example of the term \u201cIslam\u201d used for a belief system.164 On \na broader level, the poetry of these three poets provides arguments against the skeptical \nrevisionist position that doubts that Mecca and Medina were the true birthplace of the \nBelievers\u2019 movement.165 As noted earlier, the three poets belonged to tribes that lived in \nthe hinterland of the two cities. Since the poets\u2019 direct commentary on the impact of this \nmovement suggests their closeness to it, it also places the movement squarely in this region. \n\nFurthermore, Mukha\u1e0dram poetry provides an important insight into how individuals \nreacted to the changes that were taking place in society, and the sentiments it expresses \ncontribute to our knowledge of the temporal and social context from which it emerged. \nNaturally, not all contemporary reactions to Mu\u1e25ammad\u2019s message were negative; the most \nfamous example of poetic cooptation may be Ka\u02bfb b. Zuhayr\u2019s famous Mantle Ode, \u201cSu\u02bf\u0101d \nHas Departed\u201d (B\u0101nat Su\u02bf\u0101du)\u2014a panegyric poem that Ka\u02bfb is said to have presented to \nthe Prophet on the occasion of his conversion to Islam.166 The difference between Ka\u02bfb\u2019s \npoem and, say, Ab\u016b Khir\u0101sh\u2019s work is that the latter could not expect a reward for his \nverses from Mu\u1e25ammad\u2019s community. In either case, their divergent voices represent \nthe mixed reactions to the ascendancy of Islam, adding nuance to our understanding \nof the process. Whereas Muslim narratives depict Mu\u1e25ammad\u2019s prophecy as a decisive \nbreak with the pagan J\u0101hiliyya, revisionist scholars have downplayed Mu\u1e25ammad\u2019s role, \ndepicting Islam as emerging gradually from the cultural milieu of the Judeo-Christian \n\n164.  In the line \u201cGrey hair and Islam are enough to restrain a man.\u201d\n165.  For a concise account of the skeptical approach, see Fred M. Donner, Narratives of Islamic Origins: The \n\nBeginnings of Islamic Historical Writing (Princeton, NJ: Darwin Press, 2006), 20\u201325. Although some important \nrevisionists have altered and refined their views over time, questions about the location of the Qur\u02be\u0101nic \ncommunity remain to be resolved. See, for instance, Patricia Crone, \u201cHow Did the Quranic Pagans Make a \nLiving?\u201d in Crone, Collected Studies in Three Volumes, 1:1\u201320, esp. 12; Gerald R. Hawting, \u201cPre-Islamic Arabia \nand the Qur\u02be\u0101n,\u201d in Encyclopaedia of the Qur\u02be\u0101n.\n\n166.  For an analysis of the poem, see Stetkevych, Poetics of Islamic Legitimacy, 48\u201379.", "start_char_idx": 151531, "end_char_idx": 155208, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6d9eb3f9-7b18-49c0-a4be-937f419ad851": {"__data__": {"id_": "6d9eb3f9-7b18-49c0-a4be-937f419ad851", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "81842882-3c83-472a-885d-a2df2d0b89f2", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "9c39205a31dec2c8333e74b0118588c395534d9bdd2ed22f6c425f108628d5ac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d2ccbe83-dd10-4c99-9f97-ae40e52dc93f", "node_type": "1", "metadata": {}, "hash": "8cf3a70b06092fe9c0523c8ec87a43f0f86b91b548bec74fe7d98b01867bee8d", "class_name": "RelatedNodeInfo"}}, "text": "85  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nLate Antiquity.167 But even in nonrevisionist scholarship it has become commonplace to \nemphasize continuities rather than discontinuities, often fueled by the wish to see Islam as \npart of the larger late antique world and not as an isolated phenomenon.168 Aziz al-Azmeh \nhas recently sketched a middle way, arguing for a model of Islam in Late Antiquity in which \nIslam remains an autochthonous cultural product of Arabia but at the same time represents \nthe culmination of long-term processes that the peninsula shared with the rest of the late \nantique world.169 To stress the continuities and the embeddedness of the early Islamic \nstate in the larger late antique world is extremely important; yet equally important for \nunderstanding this period is to pay attention to the tensions that Mu\u1e25ammad\u2019s prophecy \ngenerated among his contemporaries, such as those that can be sensed in the the poetry \nof the three Mukha\u1e0dram\u016bn. The fact that the three men were poets is relevant because \nthey were carriers of the values of the now-rejected cultural model of the poetic J\u0101hiliyya. \nTherefore, the poetry of Ab\u016b Khir\u0101sh, Ab\u016b Mi\u1e25jan, and Su\u1e25aym provides a window into a \nclash of competing cultural models and reveals how some marginal early Muslims from the \n\u1e24ij\u0101z of the first/seventh century reacted to the epoch-making developments around them. \nEspecially in view of the scarcity of early Islamic sources, we cannot afford to ignore their \nvoices and the voices of others like them. \n\nThe second side argument arises from my analysis of the discrepancy between the \npoetry and the akhb\u0101r. This discrepancy provides further arguments in favor of the stability \nand historicity of this ancient (i.e., J\u0101hil\u012b and Mukha\u1e0dram) poetry. The question of the \nauthenticity of this poetry has been debated for more than a century.170 In 1925, the British \norientalist D. S. Margoliouth and the Egyptian scholar \u1e6c\u0101h\u0101 \u1e24usayn published influential \nstudies in which they undermined the authenticity of pre-Islamic Arabic poetry.171 They \nbased their respective arguments on the poetry\u2019s contents and language, claiming that the \n\n167.  The two most influential revisionist books, which changed the face of the field, are John Wansbrough, \nThe Sectarian Milieu (1978) and Michael Cook and Patricia Crone, Hagarism (1977). \n\n168.  Peter Brown, the founder of this field of study, included the Islamic Umayyad period in Late Antiquity. \nPeter Brown, The World of Late Antiquity: AD 150\u2013750 (London: Thames and Hudson, 1971). See also Michael \nG. Morony, Iraq after the Muslim Conquest (Princeton, NJ: Princeton University Press, 1984); Robert Hoyland, \n\u201cEarly Islam as a Late Antique Religion,\u201d in The Oxford Handbook of Late Antiquity, ed. Scott Fitzgerald Johnson, \n1053\u201377 (Oxford: Oxford University Press, 2016). See also Hoyland, In God\u2019s Path: The Arab Conquests and the \nCreation of an Islamic Empire (Oxford: Oxford University Press, 2015). \n\n169.  Al-Azmeh, Emergence of Islam. \n170.  It should be pointed out that this debate concerns only pre-Islamic and early Islamic poetry; there \n\nis consensus with regard to the authenticity of Umayyad poetry. Even D. S. Margoliouth, in his famous 1925 \narticle of 1925, mentions that \u201cit would be difficult to shake the genuineness of those [d\u012bw\u0101ns] of the Umayyad \npoets.\u201d D. S. Margoliouth, \u201cThe Origins of Arabic Poetry,\u201d Journal of the Royal Asiatic Society of Great Britain \nand Ireland 57, no. 3 (1925): 446. Chase Robinson, among other recent scholars, has drawn on Umayyad poetry \nas a primary source in his \u02bfAbd al-Malik (New York: Oneworld, 2012).", "start_char_idx": 155213, "end_char_idx": 158860, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d2ccbe83-dd10-4c99-9f97-ae40e52dc93f": {"__data__": {"id_": "d2ccbe83-dd10-4c99-9f97-ae40e52dc93f", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6d9eb3f9-7b18-49c0-a4be-937f419ad851", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "c18844a669238cdd8a38cc307409335933b2bd3a1db554adc34bfbc96642d801", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ab001203-170d-4feb-b6fa-45159c85ac60", "node_type": "1", "metadata": {}, "hash": "432e46d03ccddce10cbcb6a12400ca61f0f7ce5f5690067dcbd59e31455142c7", "class_name": "RelatedNodeInfo"}}, "text": "Salih Said Agha and Tarif Khalidi called \npoetry \u201cperhaps the most primary of Arabic sources\u201d in \u201cPoetry and Identity in the Umayyad Age,\u201d Al-Ab\u1e25\u0101th \n50\u201351 (2002\u20133): 55. On the historical value of poetry see also Saleh Said Agha, Ramzi Baalbaki, and Tarif Khalidi, \neds. Poetry and History: The Value of Poetry in Reconstructing Arab History (Beirut: American University of \nBeirut Press, 2011).\n\n171.  Margoliouth, \u201cOrigins of Arabic Poetry\u201d; \u1e6c\u0101h\u0101 \u1e24usayn, F\u012b al-shi\u02bfr al-j\u0101hil\u012b (Cairo: D\u0101r al-Kutub, 1926). A. \nJ. Arberry lays out the discussion clearly and sums up the counterarguments made in his Seven Odes, 228\u2013245.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  86\n\nso-called J\u0101hil\u012b poetry did not reflect the polytheistic world of the pre-Islamic poets but \nrather an Islamic environment and that all these poems from different parts of Arabia could \nnot have been written in the language of the Qur\u02be\u0101n and the Quraysh. Many have attempted \nto refute the two scholars\u2019 claims, most notably N\u0101\u1e63ir al-D\u012bn al-Asad, who in his 1956 study \nfocused on the transmission of poetry that he deemed to have had a larger written element \nthan previously thought.172 \n\nLater, in the 1970s, James T. Monroe and Michael Zwettler provided a new understanding \nof the issue with the help of Parry-Lord\u2019s oral-formulaic theory.173 In their older work \non Homer, Milman Parry and A. B. Lord had argued that oral and written poetry can be \ndistinguished from one another by their particular use of formulas: oral poetry is formulaic, \nwhile written verse is not. Monroe and Zwettler\u2019s turn to oral-formulaic theory revised the \ndiscussion about the authenticity of ancient Arabic poetry by recharacterizing orality as a \nmode to be studied on its own terms. The oral poet masters a large repertoire of themes, \nmotifs, proper names, and formulas and recreates\u2014that is, improvises\u2014the poems with each \nnew performance, which explains the resulting different versions of the poem. The poems \nare fluid, and the search for an \u201coriginal text\u201d is therefore pointless, as all of the versions \nare equally \u201cauthentic.\u201d As quoted earlier, Monroe nevertheless claimed that pre-Islamic \npoetry represents \u201ca fairly close picture\u201d of what was orally transmitted. Gregor Schoeler, \nin turn, presented the most influential critique of Monroe and Zwettler\u2019s application of oral-\nformulaic theory to pre-Islamic Arabic poetry.174 He postulated, like al-Asad, the pre-Islamic \nexistence of writing and written collections of poems already early on and rejected the \nidea that the great poems were largely improvised.175 Though Schoeler\u2019s main theoretical \ncontribution lies in a fresh understanding of the oral and written modes as coexisting and \nin the division of written \u201ctexts\u201d into hypomne\u0304mata and syngrammata, his refutation of \nthe importance of improvisation and his argument for early writing further support the \nperception of pre-Islamic Arabic poetry as stable.176\n\nThe poetry of Ab\u016b Khir\u0101sh, Ab\u016b Mi\u1e25jan, and Su\u1e25aym examined in this article informs \nthe debate regarding the stability and historicity of the poetry of this period in two ways. \nFirst, its direct engagement with emergent Islam places it historically. It would be absurd to \n\n172.  Na\u1e63\u012br al-D\u012bn al-Asad, Ma\u1e63\u0101dir al-shi\u02bfr al-j\u0101hil\u012b wa-q\u012bmatuh\u0101 al-t\u0101r\u012bkhiyya (Cairo: D\u0101r al-Ma\u02bf\u0101rif, 1962; \nfirst ed. 1956).", "start_char_idx": 158861, "end_char_idx": 162226, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ab001203-170d-4feb-b6fa-45159c85ac60": {"__data__": {"id_": "ab001203-170d-4feb-b6fa-45159c85ac60", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d2ccbe83-dd10-4c99-9f97-ae40e52dc93f", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "bb4f53d3038f88c88a1483e36082cd4f3d094921428ae3d374b542cb849d35a8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "531a4d21-2381-46dc-aa28-a43bd060aebe", "node_type": "1", "metadata": {}, "hash": "6c589af296193a944cbee16c895fe4f53f1b9ccf722388c8cf4c3bf296518dc3", "class_name": "RelatedNodeInfo"}}, "text": "1956). Al-Asad produced the most detailed account of the r\u0101w\u012b and collected much evidence about the \nspread of writing in pre-Islamic Arabia and the existence of written collections of poetry in the first centuries of \nIslam. He relied on stories about the transmitters of poetry, their work, and their study circles, and on comments \nabout writing found in the poetry itself. A particularly convincing part of his argument is his comparison of \ndifferent versions of poems, which can be explained only with reference to written transmission (pp. 176\u2013178). \n\n173.  Monroe, \u201cOral Composition in Pre-Islamic Poetry, and Zwettler, The Oral Tradition of Classical Arabic \nPoetry.\u201d \n\n174.  For a critique of Zwettler (and Monroe), see Gregor Schoeler, The Oral and the Written in Early Islam, \ntrans. Uwe Vagelpohl, ed. James Montgomery (London: Routledge, 2006), 87\u2013110 (chap. 4). \n\n175.  See Schoeler, Oral and Written, 62\u201386 (chap. 3). \n176.  With regard to Schoeler\u2019s critique of Monroe and Zwettler, it is fair to point out that Monroe himself \n\nobserved that pre-Islamic poetry is characterized by \u201ca far greater textual stability\u201d than the oral epic that \nserved as his point of reference. Monroe, \u201cOral Composition in Pre-Islamic Poetry,\u201d 40.", "start_char_idx": 162220, "end_char_idx": 163465, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "531a4d21-2381-46dc-aa28-a43bd060aebe": {"__data__": {"id_": "531a4d21-2381-46dc-aa28-a43bd060aebe", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ab001203-170d-4feb-b6fa-45159c85ac60", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "2a3184f32305b7c51740c37c69a49ef29f6fa88b3f7c1fbf1d9bbf27580be1a0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "139bc125-d5ee-4ccb-be88-8a77d1552604", "node_type": "1", "metadata": {}, "hash": "57810fba00b60bca99ae3276c222e20b806d5bc17a8bcae43d160646a302fc06", "class_name": "RelatedNodeInfo"}}, "text": "Monroe, \u201cOral Composition in Pre-Islamic Poetry,\u201d 40. \n\n\n\n87  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nsuppose that later narrators fabricated verses with an anti-Islamic flair and ascribed them \nto poets whom they saw as Muslims. Second, the fact that the poetry expresses values that \ndiffer from those of the akhb\u0101r that accompany the poems suggests that the two bodies \nof literature come from different periods. The Mukha\u1e0dram\u016bn poetry\u2019s spirit, themes, and \nunease with the new religion point to a very early date, whereas the akhb\u0101r\u2019s occasionally \nmoralizing tone and misinterpretation of the verses are signs of a later reception of this \npoetry by an already Islamized audience. A different understanding of the ideological rift \nbetween the poetry and the akhb\u0101r is hard to maintain, for if we were to assume that both \nwere fabricated later, as has once been claimed, would we not likewise expect that they \nwould be in harmony with each other? \n\nThe Transmission of the Akhb\u0101r\n\nThis study has addressed the ways in which later audiences absorbed the verses of the \nMukha\u1e0dram\u016bn by focusing on the akhb\u0101r about them. Consequently, we must ask what can \nbe said about the transmission history of the akhb\u0101r. How did the memory of the unruly \npoets emerge, find its way to scholars, coalesce into larger narrative units, and acquire the \narchetypal contours that we have observed here (Muslim martyr, Muslim warrior, punished \nsinner)? I have examined specifically the akhb\u0101r in al-I\u1e63fah\u0101n\u012b\u2019s Kit\u0101b al-Agh\u0101n\u012b and \nhighlighted the occasional discrepancies between the akhb\u0101r and the poetry. On the basis of \nthese divergences, I have argued that the akhb\u0101r both recorded and mediated the reception \nof the three Mukha\u1e0dram\u016bn and their legacy after their poetry had already been stabilized. \nFor the purposes of this argument, I have treated the akhb\u0101r as a homogenous body of \nmaterial. Now, however, it is time to admit that such homogeneity is an illusion. Many \nfactors point to a long and unwieldy process of collection. In what follows, I mention some \nof these factors and provide a possible sketch of the akhb\u0101r\u2019s collection and transmission. \nThe possible agents of this process are presented here in reverse chronological order: \n\n1. Fourth/tenth century: Ab\u016b al-Faraj al-I\u1e63fah\u0101n\u012b and his Kit\u0101b al-Agh\u0101n\u012b\n2. Late second/eighth and early third/ninth centuries: early \u02bfAbb\u0101sid scholars\n3. Early second/eighth century: Umayyad scholars \n4. First/seventh century: living tradition/social memory/communicative memory\n\n1. Fourth/tenth century: Ab\u016b al-Faraj al-I\u1e63fah\u0101n\u012b and his Kit\u0101b al-Agh\u0101n\u012b. The \norganization of the Agh\u0101n\u012b\u2019s entries as a whole offers insight into the work of an author \nharmonizing and interpreting his material. To be clear, I do not want to imply that Ab\u016b \nal-Faraj al-I\u1e63fah\u0101n\u012b fabricated the akhb\u0101r that he included in his work. As already noted, \nhe relied on earlier sources, which he meticulously quotes. But his auctorial intervention \nin the selection of the akhb\u0101r, their organization (an act that automatically participates in \ninterpreting and creating their meaning), and his own occasional comments is clear. An \nillustrative example is al-I\u1e63fah\u0101n\u012b\u2019s placement of the mention of Ab\u016b Khir\u0101sh\u2019s conversion \nto Islam (\u201cHe converted to Islam and his Islam was good\u201d) at the end of his biography, which \ncreates the semblance of a deliberate chronology. Through such organization of the akhb\u0101r,", "start_char_idx": 163412, "end_char_idx": 166850, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "139bc125-d5ee-4ccb-be88-8a77d1552604": {"__data__": {"id_": "139bc125-d5ee-4ccb-be88-8a77d1552604", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "531a4d21-2381-46dc-aa28-a43bd060aebe", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "f118e7ce4c8ead8899680d127d10c24f08a82064334dc022e9da21bf2f80e58e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "378c1567-013b-4e50-97d1-1ad5964b77d3", "node_type": "1", "metadata": {}, "hash": "3f6c55162fa0301c10f79ef9fe61a370e8b2824b475cb8ec60ea89113e7dbdca", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  88\n\nal-I\u1e63fah\u0101n\u012b implies that the poet engaged in his blood feuds and composed his anti-Islamic \nverses before converting to Islam and that, by virtue of his conversion, he subsequently \nrejected his J\u0101hil\u012b past.\n\n2. Late second/eighth and early third/ninth centuries: early \u02bfAbb\u0101sid scholars. Most of \nthe isn\u0101ds that accompany Ab\u016b Khir\u0101sh\u2019s, Ab\u016b Mi\u1e25jan\u2019s, and Su\u1e25aym\u2019s poetry end with this \ngeneration of scholars. At first glance, this fact leaves us with two possibilities: either these \nscholars created the akhb\u0101r as a way of embellishing and making sense of the old poetry, \nor they, as they claim, recorded a living oral tribal tradition. But we have reason to believe \nthat there is yet another, third, option: that the \u02bfAbb\u0101sid scholars were drawing on an \nolder Umayyad scholarly literary tradition. I contend that the absence of oral informants \nor earlier Umayyad scholars from the isn\u0101ds may be explained by a methodological shift \nin early \u02bfAbb\u0101sid scholarship rather than by the nonexistence of such earlier transmitters. \nIn actuality, the akhb\u0101r are surely the result of a mix of all these possible scenarios. \nHowever, the first possibility (\u02bfAbb\u0101sid creation of the akhb\u0101r) is likely to have been a rare \nphenomenon at this relatively late stage, when expertise in poetry was already established \nand reliability and precision were already scholarly trademarks, as the famous story about \nal-Mufa\u1e0d\u1e0dal al-\u1e0cabb\u012b and al-\u1e24amm\u0101d al-R\u0101wiya at al-Mahd\u012b\u2019s court illustrates.177 Therefore, \nI believe that most of the akhb\u0101r existed in some form already in the Umayyad era and were \ntransmitted either as living tribal lore or through the Umayyad scholarly tradition.\n\nThe methodology of scholars underwent a major change in the \u02bfAbb\u0101sid period, most \neasily noticeable in the new emphasis on collecting material directly from the Bedouins \nthrough personal visits. Ab\u016b \u02bfAmr b. al-\u02bfAl\u0101\u02be (d. ca. 154/771) is seen as the first pioneer \nof this approach.178 According to the Kufan grammarian Tha\u02bflab, his namesake, Ab\u016b \u02bfAmr \nal-Shayb\u0101n\u012b (d. 206/821), likewise used to go to the desert with two big inkwells and would \nnot return until they were empty.179 Many of the early \u02bfAbb\u0101sid scholars with whom Ab\u016b \nal-Faraj\u2019s isn\u0101ds usually end, including al-A\u1e63ma\u02bf\u012b, Ab\u016b Ubayda, and Ab\u016b \u02bfAmr al-Shayb\u0101n\u012b, \nbelonged to Ab\u016b \u02bfAmr b. al-\u02bfAl\u0101\u02be\u2019s circle. Appreciating the broader significance of this \nmethodological shift is, in my view, more important for our understanding of scholarly \nsociety at that time than is determining whether al-A\u1e63ma\u02bf\u012b and the others recorded and \n\n177.  The caliph al-Mahd\u012b rewarded al-Mufa\u1e0d\u1e0dal al-\u1e0cabb\u012b over al-\u1e24amm\u0101d al-R\u0101wiya and revoked the latter\u2019s \nstatus as a transmitter because he had added a few lines to an ancient poem. Al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 6:89\u201391. \nOn the emergence of the scholars\u2019 authoritative expertise in poetry, see Drory, \u201cAbbasid Construction of the \nJahiliyya.\u201d Drory and Suzanne Stetkevych also mention the story of al-Mahd\u012b, and Stetkevych uses it to discuss \nthe parameters of scholarly reputation and honesty.", "start_char_idx": 166855, "end_char_idx": 169972, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "378c1567-013b-4e50-97d1-1ad5964b77d3": {"__data__": {"id_": "378c1567-013b-4e50-97d1-1ad5964b77d3", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "139bc125-d5ee-4ccb-be88-8a77d1552604", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "9777ca803e4b52b0d1d02bf270441a597f6b0e6fe9a9ae149de44fff95d635df", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "259c93b2-7390-498c-9753-1ddb302fefce", "node_type": "1", "metadata": {}, "hash": "44784c73a74befed5532d0404661f42ec4d47af8a8050b04c3e9214cde1e43c7", "class_name": "RelatedNodeInfo"}}, "text": "Suzanne Stetkevych, Ab\u016b Tamm\u0101m and the Poetics of \nthe \u02bfAbb\u0101sid Age (Leiden: Brill, 1991), 246. For other, similar stories, see also Ilse Lichtenst\u00e4dter, \u201cAl-Mufa\u1e0d\u1e0dal \nal-\u1e0cabb\u012b,\u201d in Encyclopaedia of Islam, 2nd ed.\n\n178.  For more details about the collection process, see Gregor Schoeler, The Genesis of Literature in Islam: \nFrom the Aural to the Read (Edinburgh: Edinburgh University Press, 2011); Beatrice Gruendler, \u201cEarly Arabic \nPhilologists: Poetry\u2019s Friends or Foes?,\u201d in World Philology, ed. Sheldon Pollock, Benjamin A. Elman, and Ku-min \nKevin Chang, 92\u2013113 (Cambridge, MA: Harvard University Press, 2015); Stetkevych, Ab\u016b Tamm\u0101m, 241\u2013256; \nIgnaz Goldziher, \u201cSome Notes on the D\u00eew\u00e2ns of the Arabic Tribes,\u201d Journal of the Royal Asiatic Society of Great \nBritain and Ireland 29 (1897): 325\u2013334.\n\n179.  Al-Asad, Ma\u1e63\u0101dir, 193. \n\n\n\n89  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\ntransmitted their material orally or in written form, which is what modern scholars \ninvestigating the transmission of early Islamic material have mainly focused on.180 The \nmethodological transition is related to the invention of expertise in poetry (al-\u02bfilm bi-l-shi\u02bfr) \nas a legitimate field of learning and to the creation of a \u201cbody of authorized knowledge,\u201d \na process described by Drory. In Drory\u2019s depiction, the transition entailed the scholars\u2019 \nassumption of professional authority over ancient poetry from the hands of poets and \ntransmitters.181 I disagree with Drory\u2019s excellent article on one point: its linear chronology. \nAdmittedly, Drory herself rejects simple linearity in the three-stage transfer of authority \non poetry (1. poets; 2. transmitters; 3. scholars), preferring instead to see the process as \na competition of power between these three groups. Still, her conclusions suggest that \nscholars of poetry emerged as a group claiming independent professional authority in \nAncient Arab poetry only in the last quarter of the second/eighth century.182 I contend, \nhowever, that scholars claimed expertise in this field already in the Umayyad period and \nthat we should therefore see the main question about this particular moment as consisting \nnot of who (poets, transmitters, scholars) but of how (method).\n\nThe creation of a body of authorized knowledge and the emphasis on recording living \ntribal lore points to a shift in the method of scholarship that took place among the \n\u02bfAbb\u0101sid scholars. A report quoted by al-Asad is illustrative of the shift. It records Ibn \nSal\u0101m al-Juma\u1e25\u012b (d. 231\u201332/845\u201346) complaining about earlier scholars who relied solely \non written sources and did not corroborate their material orally with a teacher: \u201cPeople \npassed it on from book to book; they did not take it from the people of the desert and did \nnot show it to their scholars.\u201d183 Famously, Ibn Hish\u0101m (d. 218/833), in his redaction of the \ns\u012bra, or biography, of the Prophet, expressed many misgivings about the authenticity of the \nmaterials used by his predecessor in this undertaking, Ibn I\u1e63\u1e25\u0101q (d. ca. 150\u201359/761\u201370).184 \nThese and similar reports suggest that \u02bfAbb\u0101sid scholars, with their new methodology, \nlooked at some earlier scholars as dilettantes who had collected material indiscriminately. \nThe \u02bfAbb\u0101sid scholars may thus have deemed it unnecessary to quote earlier scholars who \nhad not adhered to their \u201cscientific\u201d method. What is more, they may have preferred to \nclaim that they had heard their material directly from Bedouins, because that was what \n\n180.  The use of oral vs.", "start_char_idx": 169973, "end_char_idx": 173486, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "259c93b2-7390-498c-9753-1ddb302fefce": {"__data__": {"id_": "259c93b2-7390-498c-9753-1ddb302fefce", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "378c1567-013b-4e50-97d1-1ad5964b77d3", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "18e45e0de484ba523cd93243aa7f0c4bae48c2dbad418fe2ce09a33098b7e1b4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f88e8e0b-646a-4988-98ca-127dc4fe359e", "node_type": "1", "metadata": {}, "hash": "5a05a414c43ee692a0eb7b82ce5fb37feebbe1480cfc409d5de0b1839be45002", "class_name": "RelatedNodeInfo"}}, "text": "The use of oral vs. written modes in the transmission of early Islamic material has been discussed \nin modern scholarship since Goldziher\u2019s Muhammedanische Studien (1889\u20131890), which pointed to the oral \ntradition to argue that the \u1e25ad\u012bths are a product of later centuries. For a survey of scholars who followed \nGoldziher\u2019s lead, see Donner, Narratives of Islamic Origins, 13ff. From a different perspective, Michael Cook \ntackles the early Islamic preference for oral transmission of \u1e25ad\u012bths in his \u201cThe Opponents of the Writing of \nTradition in Early Islam,\u201d Arabica 44 (1997): 437\u2013530. In his influential recent works on the transmission of early \nIslamic texts, Gregor Schoeler blurs the strict distinction between the oral and written modes, but he retains \nthem as the two main operative categories. See his Oral and Written and Genesis of Literature. \n\n181.  Drory, \u201cAbbasid Construction of the Jahiliyya,\u201d 46.\n182.  Drory, \u201cAbbasid Construction of the Jahiliyya,\u201d 42\u201343. \n183.  Al-Asad, Ma\u1e63\u0101dir, 195.\n184.  With regard to Ibn Hish\u0101m\u2019s complaints about Ibn I\u1e63\u1e25\u0101q, the modern editor of the S\u012bra, Alfred Guillaume, \n\nmakes the following comment: \u201cDoubts and misgivings about the authenticity of the poems in the S\u012bra are \nexpressed so often by I.H. that no reference to them need be given here.\u201d Ibn I\u1e63\u1e25\u0101q and Ibn Hish\u0101m, The Life of \nMu\u1e25ammad, ed. and trans. Alfred Guillaume (Oxford: Oxford University Press, 1955), xxv.", "start_char_idx": 173467, "end_char_idx": 174895, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f88e8e0b-646a-4988-98ca-127dc4fe359e": {"__data__": {"id_": "f88e8e0b-646a-4988-98ca-127dc4fe359e", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "259c93b2-7390-498c-9753-1ddb302fefce", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "0133ce47ad2023df728aa09d6ad7d5bd0c5489cfb1668b9970bcf660176a52ab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "86e363e2-7feb-40aa-8781-a42c55e908cd", "node_type": "1", "metadata": {}, "hash": "cc958da6c5c7dee692e7d55d69b61ac48ac3a704f8c25c3ae7c431a063522285", "class_name": "RelatedNodeInfo"}}, "text": "Alfred Guillaume (Oxford: Oxford University Press, 1955), xxv.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  90\n\n \ncounted for science at this time. Even in such cases, they would name their informants only \noccasionally\u2014mostly if they were part of the story.\n\nThe method of visiting tribes and collecting their lore further signals a turn in the \nrelationship between the scholars and their object of study. As Drory concludes, \u201cfrom \na living tradition [. . .] the texts of ancient poetry became like archival documents, \nrepresenting the tableau of distant past.\u201d185 The word \u201cdistant\u201d is key. By this time, the \nurban scholars of Basra, Kufa, and Baghdad had become estranged from the world of ancient \npoetry, and a distance had opened up between them and their subject.186 Traveling through \nthe desert in search of \u201cnative informants\u201d for old poetry and akhb\u0101r, they can be compared \nto modern ethnographers. The distance between observer and observed and the processes \nof selecting, recombining, and harmonizing the material entail unequal power dynamics \nbetween the scholars and their informants, much discussed in modern ethnographic writing \nbut still waiting to be explored in the case of the early \u02bfAbb\u0101sid scholars.187 This case is \nfurther complicated by the scholars\u2019 ambivalent attitudes toward the Bedouins, who, over \ntime, were transformed from marginalized secondary citizens to symbols of the great Arab \npast.188 For the purposes of this article, however, we can simply conclude that the distance \nand unequal authority account for the observed discrepancies between the poetry and its \ncommentaries and for the liberties that the scholars took in interpreting the old material \naccording to their own sensibilities. \n\n3. Early second/eighth century: Umayyad scholars. Although poetry is not the first \nthing that comes to mind when one thinks of Umayyad scholars, we have reason to believe \nthat these scholars did, in fact, engage in the collection and transmission of poetry and its \nakhb\u0101r and, what is more, did so with institutional backing. The reason this scenario seems \ncounterintuitive lies in the long-assumed paradigm of pious Umayyad scholars vs. impious \nUmayyad rulers and in the presumption that Islamic piety has little patience with old Arabic \npoetry. This paradigm has, however, been disproved, most recently by Steven Judd, who has \nargued that scholarly culture was much more developed and much more intertwined with \nstate structures than traditionally thought.189 With regard to poetry specifically, Goldziher, \nin an early study, collected narratives testifying to the eagerness of the Umayyads to \npreserve both poetry and akhb\u0101r.190 Ruth Mackensen has argued that literary activities took \n\n185.  Drory, \u201cAbbasid Construction of the Jahiliyya,\u201d 48. \n186.  For an earlier discussion of the relationship between the poet and the scholar see H. A. R. Gibb, \u201cArab \n\nPoet and Arabic Philologist,\u201d Bulleting of the School of Oriental and African Studies 12, no. 3/4 (1948): 574\u2013578.\n187.  For a felicitous comparison of a late antique text (the Babylonian Talmud) with modern ethnographical \n\nwritings and their respective representations of authority, see James A. Redfield, \u201cRedacting Culture: \nEthnographic Authority in the Talmudic Arrival Scene,\u201d Jewish Social Studies 22, no. 1 (2016): 29\u201380. \n\n188.  A key article on the topic is Athamina, \u201cA\u02bfr\u0101b and Muh\u0101jir\u016bn.\u201d For a recent treatment of the issue of the \nBedouinization of Arabness and a relevant bibliography, see Webb, Imagining the Arabs, 294ff.\n\n189.  Steven C. Judd, Religious Scholars and the Umayyads: Piety-Minded Supporters of the Marw\u0101nid \nCaliphate (London: Routledge, 2014). On state-sponsored Umayyad historical writing, see Borrut, Entre me\u0301moire \net pouvoir, 33\u201360.\n\n190.  See Goldziher, \u201cNotes on the D\u00eew\u00e2ns.\u201d See also al-Asad, Ma\u1e63\u0101dir, 197.", "start_char_idx": 174833, "end_char_idx": 178708, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "86e363e2-7feb-40aa-8781-a42c55e908cd": {"__data__": {"id_": "86e363e2-7feb-40aa-8781-a42c55e908cd", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f88e8e0b-646a-4988-98ca-127dc4fe359e", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "031a9ee48af19f586b7543468ed6100932829319defed051115f247f4fe5f930", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e7151ac7-eb38-44fc-8955-6c9c1a288bd0", "node_type": "1", "metadata": {}, "hash": "1308c4bf258fcf58588ad3e8c56b2aa8009d576c17aeffb422820d6f7398d668", "class_name": "RelatedNodeInfo"}}, "text": "91  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nplace in that period on a much greater scale than the tradition acknowledges; and al-Asad, \nSchoeler, and others have shown that writing and written texts played a larger role in the \ntransmission of poetry than was once believed.191 All of this indicates that poetry and the \nakhb\u0101r that accompany it were collected, transmitted, and recorded during the Umayyad \nperiod.\n\nFurthermore, a number of anecdotes seem to suggest that the Umayyad rulers themselves \nwere concerned with collecting literary material. For instance, Ab\u016b \u02bfUbayda (and al-A\u1e63ma\u02bf\u012b \nin a similar story) narrates that when the Umayyads disagreed about a certain verse or \nkhabar they would send a messenger to Iraq to seek an authoritative answer, and that a day \nwould not pass without a messenger from the Umayyads knocking on the door of the famous \nscholar Qat\u0101da (d. 118/736).192 Regardless of its historicity, the anecdote is instructive in two \nways: first, it portrays the Umayyads\u2019 concern for knowledge of poetry and akhb\u0101r, and \nsecond, it shows that the recognized authority on the subject was an urban scholar in Iraq \nrather than Bedouins in the desert. In the Umayyad period, it seems that expertise in poetry \nand akhb\u0101r was not only the domain of the exotic Bedouins in the desert but at least equally \nthe prerogative of urban scholars. The distance between the scholars and their object of \nstudy was much smaller than it came to be in the \u02bfAbb\u0101sid period. \n\nAt the same time, poetry and its akhb\u0101r were recited, enjoyed, and transmitted well \nbeyond the scholarly circles, whether in the city or in the desert. We should not forget that \nthe layout of the Umayyad garrison cities had the inhabitants distributed according to their \ntribal affiliation, and they could thus continue to share and transmit their literary lore. \nPoetry and akhb\u0101r in the Umayyad period were, to a large extent, still a \u201cliving tradition,\u201d \nin Drory\u2019s words. This observation applies also to the earliest stage in the process of the \nakhb\u0101r\u2019s collection, to which we now turn our attention.\n\n4. First/seventh century: living tradition/social memory/communicative memory. \nThe core of the akhb\u0101r, then, originates in a time when it constituted a living tradition, \ncomprising circles wider than those of the poets and the transmitters alone and including \nalso the akhb\u0101r\u2019s audiences and secondary, anonymous narrators. Al-Asad refers to this \nperiod as one of al-tadw\u012bn bi-l-\u02bf\u0101mma, \u201cthe writing down [of the tradition] by the general \npopulation\u201d and specifically by ruw\u0101t about whose lives we know little.193\n\nGiven the obscurity of this stage in the spread of the akhb\u0101r, it may be productive to \nconsider what we know of the workings of memory in general. The early stage is characterized \nby what Aleida Assmann called \u201csocial memory,\u201d and Jan Assmann, \u201ccommunicative \nmemory.\u201d This type of organic collective memory stays alive for eighty to a hundred years \n\n191.  Ruth Stellhorn Mackensen, \u201cArabic Books and Libraries in the Umaiyad Period,\u201d American Journal of \nSemitic Languages and Literatures 52, no. 4 (1936): 245\u2013253; Mackensen, \u201cArabic Books and Libraries in the \nUmaiyad Period (Continued),\u201d American Journal of Semitic Languages and Literatures, 53, no. 4 (1937): 239\u2013250; \nMackensen, \u201cArabic Books and Libraries in the Umaiyad Period (Concluded),\u201d American Journal of Semitic \nLanguages and Literatures 54, no. 1/4 (1937): 41\u201361; al-Asad, Ma\u1e63\u0101dir; Schoeler, Oral and Written; Schoeler, \nGenesis of Literature. \n\n192.  Goldziher, \u201cNotes on the D\u00eew\u00e2ns,\u201d 326, n. 4. \n193.  See al-Asad, Ma\u1e63\u0101dir, chap. 3.", "start_char_idx": 178713, "end_char_idx": 182348, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e7151ac7-eb38-44fc-8955-6c9c1a288bd0": {"__data__": {"id_": "e7151ac7-eb38-44fc-8955-6c9c1a288bd0", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "86e363e2-7feb-40aa-8781-a42c55e908cd", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "76127f11660555aead124be1060c4b10964e111cd55b026a5273b898b802d05b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "012ef79c-9ba6-480b-a360-72aeb79ebf89", "node_type": "1", "metadata": {}, "hash": "401de4f4478a48298bb1f41a64ddcb526596cd9acfa78ccaa162c386b6a30d4c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  92\n\nand is handed down through direct communication. It constitutes the intermediate step \nbetween individual memory, which vanishes quickly, and the lasting cultural memory that \nis supported though symbolic practices and material representations.194 The earliest akhb\u0101r \nshould be seen primarily as products of the natural human inclination to storytelling, which \nat the same time helped preserve the poetry in memory. As the verses were recited and \npassed from one narrator to another, so were the stories attached to them, because \u201ca story \nis a sort of natural container for memory; a way of sequencing a set of images, through \nlogical and semantic connections, into a shape which is, itself, easy to retain in memory.\u201d195 \nTherefore, we should not see the akhb\u0101r simply as conscious manipulations of the material \n(though at times they may have been just that) but also as testimonies to the popular \nabsorption of poetry within the structures of the social and communicative memory of \nearly Islamic audiences, a process that at times produced clear discrepancies. \n\nTo summarize: I have treated the akhb\u0101r as a window into the multilayered process of \nthe transmission of cultural heritage and the readjustments and reinterpretations that \nhappen along the way. Later narrators, collectors, and commentators in these various \nperiods lived in an age and a milieu that differed from those of the Mukha\u1e0dram poets, and \nthey approached the latter\u2019s poetry from their own perspective. Some akhb\u0101r redeemed \nthe defiant poets by emphasizing their repentance and concern for Islam (Ab\u016b Khir\u0101sh, \nAb\u016b Mi\u1e25jan, Su\u1e25aym), by keeping silent about their anti-Islamic verses (Ab\u016b Khir\u0101sh), or \nby turning them into Muslim warriors (Ab\u016b Mi\u1e25jan) or Muslim martyrs (Ab\u016b Khir\u0101sh). \nOthers emphasized the poet\u2019s violent death and eternal disgrace (Su\u1e25aym) to convey a \nmessage of warning to obstinate sinners. Another technique of accommodation observed \nhere was the drawing of a sharp line between a poet\u2019s deeds and his poetry, supported \nby a Qur\u02be\u0101nic verse; this strategy gave legitimacy to the preservation of even potentially \nscandalous verses. The organization of the akhb\u0101r in al-I\u1e63fah\u0101n\u012b\u2019s compilation also proved \nsignificant in shaping a poet\u2019s later image and mitigating his un-Islamic demeanor (Ab\u016b \nKhir\u0101sh). Although in this article I have focused on these tensions, it is clear that the later \nnarrators also cherished the aesthetic of the old poetry and often made efforts to portray \nthe poets candidly in their own contexts. The multifarious and often dialectical forces of \nlater storytelling continued to mold the images of Ab\u016b Khir\u0101sh, Ab\u016b Mi\u1e25jan, and Su\u1e25aym \nand to reinterpret their poetry. At the same time, they made space for these three poets and \ntheir poetry in the Arabo-Islamic literary canon. \n\n194.  Marek Tamm, \u201cBeyond History and Memory: New Perspective in Memory Studies,\u201d History Compass \n11, no. 6 (2013): 462. \n\n195.  Fentress and Wickham, Social Memory, 50. \n\n\n\n93  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nAppendix\n\n1. Ab\u016b Khir\u0101sh al-Hudhal\u012b\n\na) Elegy on Zuhayr \n\n   (al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:151\u2013152, meter: \u1e6daw\u012bl)4 \n\n1.", "start_char_idx": 182353, "end_char_idx": 185574, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "012ef79c-9ba6-480b-a360-72aeb79ebf89": {"__data__": {"id_": "012ef79c-9ba6-480b-a360-72aeb79ebf89", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e7151ac7-eb38-44fc-8955-6c9c1a288bd0", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "f721c6a0d799708783f614e0c01c81a45b8ae7cd372b657cf04633630e4012ae", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5e2012fd-e01d-4428-a568-febae0184918", "node_type": "1", "metadata": {}, "hash": "bd4bbb08e2f476b43b082c751ec0d5a61f706f9c22321b896b523daa11054fd7", "class_name": "RelatedNodeInfo"}}, "text": "Jam\u012bl b. Ma\u02bfmar grieved my guests with the slaughter of a munificent man with \nwhom widows sought refuge;\n\n2. whose sword-belt was long, who was not corpulent, and whose sword-straps moved \nabout on his body [as he was slender] when he stood up;\n\n3. in whose house a stranger would take shelter in wintertime, even a destitute man \ndressed in worn-out rags, in need to feed his family, \n\n4. who\u2014suffering from cold, chased by the evening wind that made him call out for \nhelp\u2014went to him [Zuhayr]; \n\n5. whose hands almost lose his cloak when the north winds blow in his face.\n\n6. So what is the matter with the people of his tribe that they did not collapse when \nsuch a wise and noble man departed?\n\n1. \u0641\u0651\u062c\u0640\u0640\u0639 \u0623\u0635\u062d\u0627\u0628\u0640\u0640\u064a \u062c\u0645\u064a\u0640\u0640\u064f\u0644 \u0628\u0640\u0640\u0646 \u0645\u0639\u064e\u0645\u0640\u0640\u064d\u0631       \u0628\u0640\u0640\u0630\u064a \u064e\u0641\u064e\u062c\u0640\u0640\u064d\u0631 \u062a\u0640\u0640\u0623\u0648\u064a \u0625\u0644\u064a\u0640\u0640\u0647 \u0627\u0623\u0644\u0631\u0627\u0650\u0645\u0640\u0640\u064f\u0644\n2. \u0637\u0648\u064a\u0640\u0640\u064f\u0644 \u0650\u0646\u062c\u0640\u0640\u0627\u0650\u062f \u0627\u0644\u0651\u0633\u0640\u0640\u064a\u0641 \u0644\u064a\u0640\u0640\u0633 \u0628\u064e\u062d\u0652\u064a\u0640\u0640\u062f\u0631\u064d      \u0625\u0630\u0627 \u0642\u0640\u0640\u0627\u0645 \u0648\u0627\u0633\u0640\u0640\u062a\u0646\u064e\u0651\u062a \u0639\u0644\u064a\u0640\u0640\u0647 \u0627\u0644\u062d\u0645\u0627\u0650\u0626\u0640\u0640\u064f\u06441\n3. \u0625\u0644\u0640\u0640\u0649 \u064e\u0628\u064a\u0650\u062a\u0640\u0640\u0650\u0647 \u064a\u0640\u0640\u0623\u0648\u064a \u0627\u0644\u063a\u0631\u064a\u0640\u0640\u064f\u0628 \u0625\u0630\u0627 \u0634\u0640\u0640\u062a\u0627      \u0648\u064f\u0645\u0647\u064e\u062a\u0650\u0644\u0640\u0640\u064c\u0643 \u0628\u0627\u0644\u0640\u0640\u064a \u0627\u0644\u0651\u062f\u0631\u064a\u064e\u0633\u0640\u0640\u064a\u0650\u0646 \u0639\u0627\u0650\u0626\u0640\u0640\u064f\u06442\n\n4. \u062a\u0640\u0640\u0631\u0648\u064e\u0651\u064e\u062d \u0645\u0642\u0640\u0640\u0631\u0648\u064b\u0631\u0627 \u0648\u0631\u0627\u062d\u0640\u0640\u062a \u0639\u0634\u0640\u0640\u0651\u064a\u064c\u0629       \u0644\u0647\u0640\u0640\u0627 \u064e\u062d\u0640\u0640\u064e\u062f\u064c\u0628 \u062a\u062d\u062a\u062b\u064f\u0651\u0640\u0640\u0647 \u064f\u0641\u064a\u0648\u0627\u0650\u0626\u0640\u0640\u064f\u0644\n5. \u062a\u0640\u0640\u0643\u0627\u062f \u064a\u0640\u0640\u062f\u0627\u0647 \u064f\u062a\u0633\u0640\u0640\u0650\u0644\u0645\u0627\u0646 \u0631\u062f\u0627\u064e\u0621\u0647        \u0645\u0640\u0640\u0646 \u0627\u0644\u064f\u0642\u0640\u0640\u0651\u0631 \u0644\u0651\u0645\u0640\u0640\u0627 \u0627\u0633\u0640\u0640\u062a\u0642\u0628\u0644\u0652\u062a\u0647 \u0627\u0644\u0651\u0634\u0640\u0640\u0645\u0627\u0626\u064f\u0644\n\n\u0639\u0640\u0640\u0648\u0627       \u0648\u0642\u0640\u0640\u062f \u062e\u0640\u0640\u0651\u0641 \u0645\u0646\u0647\u0640\u0640\u0627 \u0627\u0644\u0651\u0644\u0648\u0630\u0639\u0640\u0640\u064a\u064f\u0651 \u0627\u0644\u064f\u062d\u0627\u0644\u062d\u0640\u0640\u064f\u0644 6. \u0641\u0645\u0640\u0640\u0627 \u0628\u0640\u0640\u0627\u064f\u0644 \u0623\u0647\u0640\u0640\u0650\u0644 \u0627\u0644\u0640\u0640\u0651\u062f\u0627\u0631 \u0644\u0640\u0640\u0645 \u064a\u062a\u0635\u062f\u064e\u0651\n7. \u0641\u064f\u0623\u0642\u0650\u0633\u0640\u0640\u064f\u0645 \u0644\u0640\u0640\u0648 \u0627\u0644\u0642\u064a\u062a\u064e\u0640\u0640\u0647 \u063a\u064a\u0640\u0640\u064e\u0631 \u0645\u0648\u062b\u064e\u0640\u0640\u064d\u0642       \u0622\u0644\u0628\u0640\u0640\u0643 \u0628\u0627\u0644\u0650\u062c\u0640\u0640\u0632\u0639 \u0627\u0644\u0651\u0636\u0628\u0640\u0640\u0627\u064f\u0639 \u0627\u0644\u0651\u0646\u0648\u0627\u0647\u0640\u0640\u064f\u0644\n\n8. \u0644\u0638\u0640\u0640\u0651\u0644 \u062c\u0645\u064a\u0640\u0640\u064c\u0644 \u064e\u0623\u0633\u0640\u0640\u0648\u064e\u0623 \u0627\u0644\u0642\u0640\u0640\u0648\u0645 \u064e\u062a\u0651\u0644\u0640\u0640\u064b\u0629       \u064e\u0648\u0644\u0643\u0640\u0640\u0646\u064e\u0651 \u064e\u0638\u0647\u0640\u0640\u064e\u0631 \u0627\u0644\u0650\u0642\u0640\u0640\u0652\u0631\u0650\u0646 \u0644\u0644\u064e\u0645\u0640\u0640\u0631\u0621 \u0634\u0640\u0640\u0627\u063a\u064f\u0644\n9.", "start_char_idx": 185575, "end_char_idx": 187013, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5e2012fd-e01d-4428-a568-febae0184918": {"__data__": {"id_": "5e2012fd-e01d-4428-a568-febae0184918", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "012ef79c-9ba6-480b-a360-72aeb79ebf89", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "59efba8fd4270fd7640619124c912df179966249f9539de9d80bb10ca5d4b859", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4e4083d9-8385-4d0d-9f95-403711638e9e", "node_type": "1", "metadata": {}, "hash": "40337f4bdfb4562c63c3add63dcf71420c1337625b60173782092ec0573e54c5", "class_name": "RelatedNodeInfo"}}, "text": "\u0641\u0644\u064a\u0640\u0640\u0633 \u0643\u0639\u0647\u0640\u0640\u0650\u062f \u0627\u0644\u0640\u0640\u0651\u062f\u0627\u0631 \u064a\u0640\u0640\u0627 \u0623\u0645\u064e\u0651 \u0645\u0627\u0644\u0640\u0640\u064d\u0643       \u0648\u0644\u0643\u0640\u0640\u0652\u0646 \u0623\u062d\u0627\u0637\u0640\u0640\u062a \u0628\u0627\u0644\u0651\u0631\u0642\u0640\u0640\u0627\u0628 \u0627\u0644\u0651\u0633\u0627\u0644\u0633\u0640\u0640\u064f\u0644\n\n10. \u0648\u0639\u0640\u0640\u0627\u062f \u0627\u0644\u0641\u062a\u0640\u0640\u0649 \u0643\u0627\u0644\u0643\u0647\u0640\u0640\u0644 \u0644\u064a\u0640\u0640\u0633 \u0628\u0642\u0627\u0626\u0640\u0640\u0644\u064d      \u0633\u0640\u0640\u0648\u0649 \u0627\u0644\u062d\u0640\u0640\u0642\u0650\u0651 \u0634\u0640\u0640\u064a\u064b\u0626\u0627 \u0641\u0627\u0633\u0640\u0640\u062a\u0631\u0627\u062d \u0627\u0644\u0639\u0640\u0640\u0648\u0627\u0630\u064f\u0644\n11. \u0648\u0644\u0640\u0640\u0645 \u0623\u0652\u0646\u0640\u0640\u064e\u0633 \u0623\u0651\u064a\u0627\u064b\u0645\u0640\u0640\u0627 \u0644\u0646\u0640\u0640\u0627 \u0648\u0644\u064a\u0627\u0644\u064b\u064a\u0640\u0640\u0627       \u0650\u0628\u064e\u062d\u0644\u064e\u064a\u0640\u0640\u064e\u0629 \u0625\u0652\u0630 \u0646\u0644\u064e\u0642\u0640\u0640\u0649 \u0628\u0647\u0640\u0640\u0627 \u0645\u0640\u0640\u0627 \u0646\u062d\u0640\u0640\u0627\u0648\u064f\u0644\n\n   )\u0641\u0623\u0635\u064e\u0628\u0640\u0640\u064e\u062d \u0625\u062e\u0640\u0640\u0648\u0627\u064f\u0646 \u0627\u0644\u0651\u0635\u0641\u0640\u0640\u0627\u0650\u0621 \u0643\u0623\u0651\u0646\u0645\u0640\u0640\u0627       \u0623\u0647\u0640\u0640\u0627\u0644 \u0639\u0644\u0652\u064a\u0650\u0647\u0640\u0640\u0645 \u062c\u0627\u0650\u0646\u0640\u0640\u064e\u0628 \u0627\u0644\u062a\u064f\u0651\u0640\u0640\u0652\u0631\u0650\u0628 \u0647\u0627\u0626\u0640\u0640\u064f\u0644(3\n\n1. Al-Sukkar\u012b\u2019s version prefers to cast Zuhayr as not short rather than not plump. Al-Sukkar\u012b, Shar\u1e25 ash\u02bf\u0101r \nal-Hudhaliyy\u012bn, 1223. \n\n2. Al-Sukkar\u012b\u2019s version adds a line here: \u201cFor surely, had you met him in battle, you would have fought him \nor he would have fought you.\u201d\n\n3. This last verse appears only in al-Sukkar\u012b\u2019s version. \n4. Cf. al-Sukkar\u012b, Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn, 1221\u20131223. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  94\n\n7. And I swear, had you not found him tied up, thirsty hyenas would have come to drink \nyour blood where the w\u0101d\u012b bends.\n\n8. Then Jam\u012bl would have been the one among his people slain most ignominiously. \n\nBut a man\u2019s concern is his opponent\u2019s back [i.e., Zuhayr was slain unfairly].\n\n9. Nothing is like the times of our [old] abode, Umm M\u0101lik! Now, chains have encircled \n[our] necks,\n\n10. and the youth has become like a middle-aged man, saying only the right things; the \nrailing women are relieved. \n\n11. But I have not forgotten our days and nights together at \u1e24alya when we met with \nthe ones that we desired.\n\n(And our sincere friends now seem as if someone were pouring [sand] on them by a \ngraveyard [i.e. burying them alive].)  \n\nb) Second Elegy on Zuhayr \n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:152, meter: \u1e6daw\u012bl)5\n\n1. Would I be saying every single night: \u201cMay he not depart, the one killed by Jam\u012bl?\u201d\n\n2. I never used to doubt that if the Quraysh killed one of us we would take vengeance \n[lit. they would be killed for our killed].\n\n3.", "start_char_idx": 187014, "end_char_idx": 188879, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4e4083d9-8385-4d0d-9f95-403711638e9e": {"__data__": {"id_": "4e4083d9-8385-4d0d-9f95-403711638e9e", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5e2012fd-e01d-4428-a568-febae0184918", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "3a6b9437895d86fad456e3798788a2505c8da6c91d94834663619013247652a1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d62c1228-f14b-4f1a-9702-786d3010c73b", "node_type": "1", "metadata": {}, "hash": "bcb60d37ab1f4d4cfd7561acf81264a5b0d0b04ee1ddb35c2d565485072f1c15", "class_name": "RelatedNodeInfo"}}, "text": "they would be killed for our killed].\n\n3. And so I remain with a burning thirst, as long as you rule and prosper, until you are \nkilled\n\nc) Elegy on Ab\u016b Khir\u0101sh\u2019s Brother \u02bfUrwa \n\n\u0645\u0640\u0640\u0646 \u0627\u0644\u0651\u062f\u0647\u0640\u0640\u0631 \u0627\u0644 \u064a\u0628\u064e\u0639\u0640\u0640\u0652\u062f \u0642\u062a\u064a\u0640\u0640\u064f\u0644 \u062c\u0645\u064a\u0640\u0640\u0650\u0644 1. \u064e\u0623\u0641\u0640\u0640\u064a \u0643\u0644\u0650\u0651 \u0645\u0645\u064e\u0633\u0640\u0640\u0649 \u0644\u064a\u0644\u0640\u0640\u064d\u0629 \u0623\u0646\u0640\u0640\u0627 \u0642\u0627\u0626\u0640\u0640\u064c\u0644  \n\u0642\u0631\u064a\u0640\u0640\u064c\u0634 \u0648\u0644\u0651\u0645\u0640\u0640\u0627 \u064f\u064a\u0642\u062a\u0644\u0640\u0640\u0648\u0627 \u0628\u0642\u062a\u064a\u0640\u0640\u0650\u0644 2. \u0641\u0645\u0640\u0640\u0627 \u0643\u0646\u0640\u0640\u064f\u062a \u0623\u062e\u0634\u0640\u0640\u0649 \u0623\u0646 \u062a\u0635\u064a\u0640\u0640\u064e\u0628 \u062f\u0645\u0627\u064e\u0621\u0646\u0640\u0640\u0627 \n\n\u0645\u0640\u0640\u062f\u0649 \u0627\u0644\u0651\u062f\u0647\u0640\u0640\u0631 \u062d\u062a\u0640\u0640\u0649 \u064f\u062a\u0642\u064e\u062a\u0644\u0640\u0640\u0648\u0627 \u0650\u0628\u064e\u063a\u0650\u0644\u064a\u0640\u0640\u0650\u0644 3. \u0641\u0623\u0628\u0640\u0640\u0631\u064f\u062d \u0645\u0640\u0640\u0627 \u064f\u0623\u0645\u0650\u0651\u0631\u062a\u064f\u0640\u0640\u064f\u0645 \u0648\u064e\u0639\u064e\u0645\u0631\u062a\u064f\u0640\u0640\u064f\u0645  \n\n5. Cf. al-Sukkar\u012b, Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn, 1229.\n\n\u0646\u064e\u0651 \u064e\u062b\u0648\u0627\u0626\u0640\u0640\u064a \u0650\u0639\u0646\u064e\u062f\u0647\u0640\u0640\u0627 \u064e\u0644\u064e\u0642\u0644\u064a\u0640\u0640\u0644\u064f  \u064e\u0648\u0627\u0650\u0625 1. \u064e\u0644\u064e\u0639\u0645\u0640\u0640\u0631\u064a \u064e\u0644\u064e\u0642\u0640\u0640\u062f \u0631\u0627\u064e\u0639\u0640\u0640\u062a \u064f\u0623\u064e\u0645\u064a\u064e\u0645\u0640\u0640\u064e\u0629 \u064e\u0637\u0644\u064e\u0639\u062a\u0640\u0640\u064a \n\u064e\u0648\u0630\u0650\u0644\u0640\u0640\u064e\u0643 \u064f\u0631\u0632\u064c\u0621 \u064e\u0644\u0640\u0640\u0648 \u064e\u0639\u0650\u0644\u0645\u0640\u0640\u0650\u062a \u064e\u062c\u0644\u064a\u0640\u0640\u064f\u0644 2. \u064e\u0648\u064e\u0642\u0627\u064e\u0644\u0640\u0640\u062a \u064f\u0623\u0631\u0627\u064f\u0647 \u064e\u0628\u0639\u0640\u0640\u064e\u062f \u064f\u0639\u0640\u0640\u0631\u064e\u0648\u064e\u0629 \u0627\u0644\u0650\u0647\u064b\u064a\u0640\u0640\u0627  \n\n\u064e\u0648\u0644\u0650\u0643\u0640\u0640\u0646\u064e\u0651 \u064e\u0635\u0628\u0640\u0640\u0631\u064a \u064a\u0640\u0640\u0627 \u064f\u0623\u064e\u0645\u064a\u0640\u0640\u064e\u0645 \u064e\u062c\u0645\u064a\u0640\u0640\u064f\u0644 3. \u064e\u0641\u0640\u0640\u0627\u0644 \u064e\u062a\u062d\u064e\u0633\u0640\u0640\u0628\u064a \u064e\u0623\u0651\u0646\u0640\u0640\u064a \u064e\u062a\u0646\u0627\u064e\u0633\u0640\u0640\u064a\u064f\u062a \u0641\u0642\u0640\u0640\u064e\u062f\u064f\u0647  \n\u064e\u0646\u0650\u062f\u064a\u064e\u0645\u0640\u0640\u0627 \u064e\u0635\u0641\u0640\u0640\u0627\u064d\u0621 \u0645\u0627\u0650\u0644\u0640\u0640\u064c\u0643 \u064e\u0648\u064e\u0639\u0642\u064a\u0640\u0640\u064f\u0644 \u064e\u0642 \u064e\u0642\u0628\u064e\u0644\u0646\u0640\u0640\u0627   4. \u064e\u0623\u064e\u0644\u0640\u0640\u0645 \u064e\u062a\u0639\u064e\u0644\u0645\u0640\u0640\u064a \u064e\u0623\u0646 \u064e\u0642\u0640\u0640\u062f \u064e\u062a\u064e\u0641\u0640\u0640\u0631\u064e\u0651", "start_char_idx": 188838, "end_char_idx": 189707, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d62c1228-f14b-4f1a-9702-786d3010c73b": {"__data__": {"id_": "d62c1228-f14b-4f1a-9702-786d3010c73b", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4e4083d9-8385-4d0d-9f95-403711638e9e", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "3feb0ef19b54b6d2a23c21a43a3e2d9607980861e21cb1381151fb384a193277", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0397dd6d-0303-4c0b-ae42-9f924ceed50a", "node_type": "1", "metadata": {}, "hash": "499bef5ccd7f0d9fb1538cc422e53f8c2da138eacb943750f2ccd686319dd4e6", "class_name": "RelatedNodeInfo"}}, "text": "95  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n(al-I\u1e63fh\u0101n\u012b, al-Agh\u0101n\u012b, 21:159, meter: \u1e6daw\u012bl)6\n\n1. By my life, my appearance has made Umayma worried; she doesn\u2019t see much of me.\n\n2. She says: \u201cI see him having a good time after the death of \u02bfUrwa.\u201d If only you knew \nhow great an affliction this is [to me].\n\n3. Do not believe that I forgot the loss, Umayma; yet my patience is a virtue.\n\n4. Don\u2019t you know that before us the pure brothers M\u0101lik and \u02bfAq\u012bl were separated?\n\n5. The view of our now-emptied home and resting place still disturbs me and robs me \nof my patience.\n\n6. And so does the fact that I embrace every morning light with a deep, heavy sigh . . .\n\nd) My Thirsty Lips\n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:156, meter: manh\u016bk al-munsari\u1e25)\n\n1. My thirsty lips,\n\n2. this is no sheep\u2019s milk.\n\n3. Instead, it is a gathering of young men,\n\n4. each with a refined spearhead, heated up [and yearning for blood].\n\ne) Khir\u0101sh in the Muslim Army \n\n\u064e\u0645\u0628\u064a\u0640\u0640\u064c\u062a \u064e\u0644\u0646\u0640\u0640\u0627 \u0641\u064a\u0645\u0640\u0640\u0627 \u064e\u062e\u0640\u0640\u0627\u0644 \u064e\u0648\u064e\u0645\u0642\u064a\u0640\u0640\u0644\u064f  5. \u064e\u0623\u0628\u0640\u0640\u0649 \u0627\u0644\u0635\u064e\u0651\u0628\u0640\u0640\u064e\u0631 \u064e\u0623\u0651\u0646\u0640\u0640\u064a \u0627\u0644 \u064e\u064a\u0640\u0640\u0632\u0627\u064f\u0644 \u064e\u064a\u0650\u0647\u064a\u064f\u062c\u0646\u0640\u0640\u064a \n\u064f\u064a\u0639\u0627\u0650\u0648\u064f\u062f\u0646\u0640\u0640\u064a \u064f\u0642\u0637\u0640\u0640\u064c\u0639 \u064e\u0639\u064e\u0644\u0640\u0640\u064a\u064e\u0651 \u064e\u062b\u0642\u064a\u0640\u0640\u064f\u0644 6. \u064e\u0648\u064e\u0623\u0651\u0646\u0640\u0640\u064a \u0650\u0625\u0630\u0627 \u0645\u0640\u0640\u0627 \u0627\u0644\u0635\u064f\u0651\u0628\u0640\u0640\u064f\u062d \u0622\u064e\u0646\u0633\u0640\u0640\u064f\u062a \u064e\u0636\u0640\u0640\u0648\u064e\u0621\u0647\u064f \n\n6. Cf. al-Sukkar\u012b, Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn, 1189.\n\n1. \u0625\u0644\u064a\u0640\u0640\u0650\u0643 \u0623\u0645\u064e\u0651 \u0650\u0630\u0651\u0628\u0640\u0640\u0627\u0652\u0646\n2. \u0645\u0640\u0640\u0627 \u0630\u0627\u0643 \u0645\u0640\u0640\u0646 \u062d\u0644\u0640\u0640\u0650\u0628 \u0627\u0644\u0651\u0636\u0640\u0640\u0627\u0652\u0646\n\n3. \u0644\u0643\u0640\u0640\u0646 \u0650\u0645\u0635\u0640\u0640\u0627\u0639 \u0627\u0644\u0650\u0641\u062a\u064a\u0640\u0640\u0627\u0652\u0646\n4. \u0650\u0628\u0640\u0640\u0643\u0651\u0644 \u0650\u0644\u064a\u0640\u0640\u064d\u0646 \u064e\u062d\u0640\u0640\u0651\u0631\u0627\u0652\u0646\n\n\u0648\u0627\u0644 \u064a\u0623\u0650\u062a\u0640\u0640\u064a \u0644\u0642\u0640\u0640\u062f \u064e\u0633\u0640\u0640\u064f\u0641\u0647 \u0627\u0644\u0648\u0644\u064a\u0640\u0640\u064f\u062f  1. \u064f\u064a\u0646\u0627\u062f\u064a\u0640\u0640\u0647 \u0644\u064e\u064a\u0652\u063a\u0650\u0628\u064e\u0642\u0640\u0640\u0647 \u064e\u0643\u0650\u0644\u064a\u0640\u0640\u064c\u0628   \n\u0643\u0623\u0651\u0646 \u062f\u0645\u0640\u0640\u0648\u064e\u0639 \u0639\u064a\u0646\u064a\u0640\u0640\u0647 \u0627\u0644\u064e\u0641\u0631\u064a\u0640\u0640\u062f  2. \u0641\u0640\u0640\u0631\u062f\u064e\u0651 \u0625\u0646\u0640\u0640\u0627\u064e\u0621\u0647 \u0627\u0644 \u0634\u0640\u0640\u064a\u064e\u0621 \u0641\u064a\u0640\u0640\u0647    \n\n\u062c\u0628\u0640\u0640\u0627\u064c\u0644 \u0645\u0640\u0640\u0646 \u0650\u062d\u0640\u0640\u0631\u0627\u0650\u0631 \u0627\u0644\u0634\u0640\u0640\u0627\u0645 \u064f\u0633\u0640\u0640\u0648\u062f 3. \u0648\u0623\u0635\u0628\u0640\u0640\u064e\u062d \u062f\u0648\u0646 \u063a\u0627\u0628\u0650\u0642\u0640\u0640\u0647 \u0648\u0623\u0645\u0633\u0640\u0640\u0649", "start_char_idx": 189711, "end_char_idx": 191243, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0397dd6d-0303-4c0b-ae42-9f924ceed50a": {"__data__": {"id_": "0397dd6d-0303-4c0b-ae42-9f924ceed50a", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d62c1228-f14b-4f1a-9702-786d3010c73b", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "22c5a7581a4791957914afb75f7c0ce506ad7d7cfeb8866b9847d5fe1e96a71e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e9f3dc32-89a9-45d9-b0d0-99a6da8fd07a", "node_type": "1", "metadata": {}, "hash": "8574a554bba3271be8b98ef47507a57eeb40e7523e4d447b4e36f4639e409e4b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  96\n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:162, meter: w\u0101fir)\n\n1. [A thirsty man, i.e., the poet] calls him [his son Khr\u0101sh] to give him his evening drink, \nbut he doesn\u2019t come; the boy has truly become foolish. \n\n2. And he [the poet] receives his cup back, empty, as if the tears of his eyes were pearls. \n\n3. In the morning, in the evening, between him and his cup-bearer [son] are the black \nmountains of Syria, as though burnt with fire. \n\n4. Know, Khir\u0101sh, that only meager good awaits the muh\u0101jir after his hijra. \n\n5. I saw you wishing for goodness without me, like a dog daubed with blood to make it \nseem that he has hunted, although he has not.\n\nf) By Your Life, Snake\n\n (al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 21:163, meter: w\u0101fir)\n\n1. The fates are ever-victorious over man; they climb up every hill. \n\n2. By your life, snake of the lowlands of Anf, you destroyed a leg that leaves behind a \nsevere loss for the companions.\n\n. . .\n\n1. Oh snake of the lowlands of Anf, you destroyed a leg full of munificence for the \ncompanions.\n\n2. Between Bu\u1e63r\u0101 and \u1e62an\u02bf\u0101\u02be, it did not leave a single enemy unavenged.\n\n\u0640\u0640\u0640\u0640\u0645\u0647\u0627\u062c\u0631 \u0628\u0639\u0640\u0640\u062f \u0647\u062c\u0631\u062a\u0640\u0640\u0647 \u0632\u0647\u064a\u0640\u0640\u062f 4. \u0623\u0627\u0644 \u0641\u0627\u0639\u0644\u0640\u0640\u0645 \u0650\u062e\u0640\u0640\u0631\u0627\u064f\u0634 \u0628\u0640\u0640\u0623\u0651\u0646 \u062e\u064a\u0640\u0640\u064e\u0631 \u0627\u0644\u0640\u0640\u0640  \n\u0643\u0645\u062d\u0635\u0640\u0640\u0648\u0631 \u0627\u0644\u0644\u064e\u0651\u0628\u0640\u0640\u0627\u0646 \u0648\u0627\u0644 \u064a\u0635\u064a\u0640\u0640\u062f 5. \u0631\u0623\u064a\u062a\u0640\u0640\u0643 \u0648\u0627\u0628\u062a\u063a\u0640\u0640\u0627\u064e\u0621 \u0627\u0644\u0650\u0628\u0640\u0640\u0631\u0650\u0651 \u062f\u0648\u0646\u0640\u0640\u064a  \n\n\u0646\u0633\u0640\u0640\u0627\u0646 \u062a\u0637\u064f\u0644\u0640\u0640\u0639 \u0643\u0644\u064e\u0651 \u0646\u062c\u0640\u0640\u0650\u062f \u0639\u0644\u0640\u0640\u0649 \u0627\u0625\u0644 1. \u0644\u0639\u0645\u0640\u0640\u064f\u0631\u064e\u0643 \u0648\u0627\u0644\u0645\u0646\u0627\u064a\u0640\u0640\u0627 \u063a\u0627\u0644\u0628\u0640\u0640\u0627\u064c\u062a  \n\u0639\u0644\u0640\u0640\u0649 \u0627\u0623\u0644\u0635\u062d\u0640\u0640\u0627\u0628 \u0633\u0640\u0640\u0627\u064b\u0642\u0627 \u0630\u0627\u064e\u062a \u0641\u0642\u0640\u0640\u0650\u062f 2. \u0644\u0642\u0640\u0640\u062f \u0623\u0647\u0644\u0643\u0640\u0640\u0650\u062a \u062d\u0651\u064a\u0640\u0640\u064e\u0629 \u0628\u0637\u0640\u0640\u0650\u0646 \u0623\u0646\u0640\u0640\u064d\u0641  \n\n...\n\u0639\u0644\u0640\u0640\u0649 \u0627\u0623\u0644\u0635\u062d\u0640\u0640\u0627\u0628 \u0633\u0640\u0640\u0627\u064b\u0642\u0627 \u0630\u0627\u064e\u062a \u0641\u0636\u0640\u0640\u0650\u0644 1. \u0644\u0642\u0640\u0640\u062f \u0623\u0647\u0644\u0643\u0640\u0640\u0650\u062a \u062d\u0651\u064a\u0640\u0640\u064e\u0629 \u0628\u0637\u0640\u0640\u0646 \u0623\u0646\u0640\u0640\u064d\u0641  \n\n\u0625\u0644\u0640\u0640\u0649 \u0635\u0646\u0639\u0640\u0640\u0627\u064e\u0621 \u064a\u0637\u0644\u064f\u0628\u0640\u0640\u064f\u0647 \u0628\u064e\u0630\u0652\u062d\u0640\u0640\u0650\u0644 \u0627 \u0628\u064a\u0640\u0640\u0646 \u064f\u0628\u0635\u0640\u0640\u0631\u0649   2. \u0641\u0645\u0640\u0640\u0627 \u062a\u0631\u0643\u0640\u0640\u0652\u062a \u0639\u0640\u0640\u062f\u0648\u064b\u0651\n\n\n\n97  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n2.", "start_char_idx": 191250, "end_char_idx": 192913, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e9f3dc32-89a9-45d9-b0d0-99a6da8fd07a": {"__data__": {"id_": "e9f3dc32-89a9-45d9-b0d0-99a6da8fd07a", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0397dd6d-0303-4c0b-ae42-9f924ceed50a", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "18e97eee8721933dc47b400467c1ba51d1dcded15f81a66c9b43d72c7af9df40", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1e5a56db-2512-4e10-89c4-2f7d6cf6e193", "node_type": "1", "metadata": {}, "hash": "76aacb3b99d7c8639dcc15daac4eeba9d184d584c9a420ca77455b157cf27544", "class_name": "RelatedNodeInfo"}}, "text": "Ab\u016b Mi\u1e25jan al-Thaqaf\u012b \n\na) When I Die Bury Me\n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:9, meter: \u1e6daw\u012bl)\n\n1. When I die, bury me by the trunk of a grapevine, so that its roots may water my bones \nafter my death.\n\n2. Do not bury me in the desert, for I fear that when I die [there] I will not taste it [the \nwine].\n\n3. May my grave be watered by the wine of al-\u1e24u\u1e63\u1e63, for I am its captive after I was the \none carrying it along.\n\nb) Forbidden Wine-Drinking \n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:10, meter: bas\u012b\u1e6d) \n\n1. Though now wine has become rare and forbidden, and Islam and unease have come \nbetween it and me,\n\n2. back then, I used to drink from the morning, sometimes pure, and other times I used \nto drink my fill, and at times I am excited and at times I mix the wine [with water]. \n\n3. Above my head would stand a young, tender, and soft woman, and when she raised \nher voice it was an amorous gesture.\n\n4. At times she would talk in a high-pitched voice and at times she would deepen it, like \nthe garden flies making a buzzing sound.\n\n1. \u0625\u0630\u0627 \u0650\u0645\u0640\u0640\u062a\u064f\u0651 \u0641\u0627\u062f\u0650\u0641\u0651\u0646\u0640\u0640\u064a \u0625\u0644\u0640\u0640\u0649 \u0623\u0635\u0640\u0640\u0644 \u064e\u0643\u0631\u0645\u0640\u0640\u064d\u0629          \u062a\u064f\u0640\u0640\u0631\u0651\u0648\u064a \u0650\u0639\u0638\u0627\u0645\u0640\u0640\u064a \u0628\u0639\u0640\u0640\u064e\u062f \u064e\u0645\u0648\u062a\u0640\u0640\u064a \u064f\u0639\u0631\u0648\u064f\u0642\u0647\u0640\u0640\u0627 \n2. \u0648\u0627\u0644 \u062a\u062f\u0641\u064e\u0646\u0651\u0646\u0640\u0640\u064a \u0641\u0640\u0640\u064a \u0627\u0644\u064e\u0641\u0640\u0640\u0627\u0644\u0629 \u0641\u0625\u0651\u0646\u0646\u0640\u0640\u064a           \u0623\u062e\u0640\u0640\u0627\u064f\u0641 \u0625\u0630\u0627 \u0645\u0640\u0640\u0627 \u0650\u0645\u0640\u0640\u0651\u062a \u0623\u0627\u0651\u0644 \u0623\u064f\u0630\u0648\u064f\u0642\u0647\u0640\u0640\u0627 \n\n\u0623\u0633\u0640\u0640\u064a\u064c\u0631 \u0644\u0647\u0640\u0640\u0627 \u0645\u0640\u0640\u0646 \u0628\u0639\u0640\u0640\u062f \u0645\u0640\u0640\u0627 \u0642\u0640\u0640\u062f \u0623\u0633\u0640\u0640\u0648\u064f\u0642\u0647\u0627 3. \u0644\u064f\u064a\u0640\u0640\u0631\u0648\u0649 \u0628\u062e\u0645\u0640\u0640\u0631 \u0627\u0644\u064f\u062d\u0640\u0640\u0635\u0650\u0651 \u0644\u062d\u0645\u0640\u0640\u064a \u064e\u0641\u0625\u0651\u0646\u0646\u0640\u0640\u064a  \n\n\u0648\u062d\u0640\u0640\u0627\u0644 \u0645\u0640\u0640\u0646 \u062f\u0648\u0646\u0647\u0640\u0640\u0627 \u0627\u0625\u0644\u0633\u0640\u0640\u0627\u0644\u064f\u0645 \u0648\u0627\u0644\u064e\u062d\u0640\u0640\u0640\u064e\u0631\u064f\u062c \u062a \u0648\u0642\u0640\u0640\u062f \u064f\u0645\u0650\u0646\u064e\u0639\u0640\u0640\u0652\u062a     1. \u0625\u0646 \u0643\u0627\u0646\u0640\u0640\u062a \u0627\u0644\u062e\u0645\u0640\u0640\u064f\u0631 \u0642\u0640\u0640\u062f \u0639\u0640\u0640\u0632\u064e\u0651\n2. \u0641\u0642\u0640\u0640\u062f \u064f\u0623\u0628\u0627\u0650\u0643\u064f\u0631\u0647\u0640\u0640\u0627 \u0650\u0635\u0652\u0631\u0641\u0640\u064b\u0640\u0640\u0627 \u0648\u0623\u0634\u0640\u0640\u0631\u0628\u0647\u06277           \u0650\u0631\u064a\u064b\u0651\u0640\u0640\u0627 \u0648\u0623\u0637\u0640\u0640\u0631\u0628 \u0623\u062d\u0640\u064a\u0627\u064b\u0646\u0640\u0640\u0640\u0627 \u0648\u0623\u0645\u0640\u062a\u0640\u0640\u0640\u0650\u0632\u064f\u062c\n\n3.", "start_char_idx": 192914, "end_char_idx": 194427, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1e5a56db-2512-4e10-89c4-2f7d6cf6e193": {"__data__": {"id_": "1e5a56db-2512-4e10-89c4-2f7d6cf6e193", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e9f3dc32-89a9-45d9-b0d0-99a6da8fd07a", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "d18ce4029855ef0811204d136506afc58189f6022a4569443ce8bd787ec064fe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dc40628d-449e-45ff-b2ee-bb050681cc1a", "node_type": "1", "metadata": {}, "hash": "f3305e139f4e4b61d4361fd352987059f658892c55aea1050b6ad9b990b0b973", "class_name": "RelatedNodeInfo"}}, "text": "\u0648\u0642\u0640\u0640\u062f \u062a\u0642\u0640\u0640\u0648\u064f\u0645 \u0639\u0644\u0640\u0640\u0649 \u0631\u0623\u0633\u0640\u0640\u0640\u064a \u064f\u0645\u0640\u064e\u0646\u0640\u0639\u064e\u0640\u0651\u0640\u0640\u0645\u064c\u0629          \u064e\u062e\u0640\u0640\u0648\u064c\u062f \u0625\u0630\u0627 \u064e\u0631\u064e\u0641\u0639\u0640\u0640\u062a \u0641\u0640\u0640\u064a \u0635\u0648\u062a\u0647\u0640\u0640\u0627 \u064f\u063a\u064f\u0646\u0640\u0640\u0640\u064f\u062c\n\u0648\u0636\u0640\u0640\u0650\u0629 \u0627\u0644\u0640\u064e\u0647\u0640\u0640\u0640\u0650\u0632\u064f\u062c \u0643\u0645\u0640\u0640\u0627 \u064e\u064a\u0650\u0637\u0640\u0640\u0646\u064f\u0651 \u064f\u0630\u0628\u0640\u0640\u0627\u064f\u0628 \u0627\u0644\u0631\u064e\u0651 \u0640\u0640\u0648\u064e\u062a \u0623\u062d\u064a\u0627\u064b\u0646\u0640\u0640\u0627 \u0648\u062a\u062e\u0640\u0650\u0641\u0640\u064f\u0636\u0640\u0640\u0640\u0647   4. \u064f\u062a\u064e\u0631\u0641\u0650\u0651\u0640\u0640\u064f\u0639 \u0627\u0644\u0635\u064e\u0651\n\n7. Though I generally rely on the Agh\u0101n\u012b, this word is from Ab\u016b Mi\u1e25jan\u2019s D\u012bw\u0101n, as the Agh\u0101n\u012b has amzujuh\u0101. \nSee Ab\u016b Mi\u1e25jan, D\u012bw\u0101n Ab\u012b Mi\u1e25jan, 20. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  98\n\nc) Forbidden Love \n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:6, meter: k\u0101mil)\n\n1. I looked at Sham\u016bs, but the great unease from the All-Merciful stands between us. \n\n2. Among the people who came to Medina, I used to consider myself someone could \nmost certainly dispense with planting beans. \n\nd) About al-\u1e24a\u1e0daw\u1e0d\u0101\n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:5\u20136, meter: bas\u012b\u1e6d)\n\n1. Praise be to God, who saved and delivered me from Ibn Jahr\u0101\u02be when the boat (b\u016b\u1e63\u012b) \nran aground.\n\n2. Who takes it upon himself to sail the sea with the b\u016b\u1e63\u012b as his vessel to al-\u1e24a\u1e0daw\u1e0d\u0101: \nwhat a terrible boat he has chosen!\n\n3. Let Ab\u016b \u1e24afs, the worshipper of God, promptly know, whether he is at war or at \npeace,\n\n4. that I attack the first horse of the enemy when others are afraid, and I capture the \nenemy\u2019s horse under my banner.\n\n5. I plunge into the tumult of war and my iron armor protects me when others lag \nbehind.\n\ne) Imprisonment during Battle \n\n\u064e\u062d\u0640\u0640\u064e\u0631\u064c\u062c \u0645\u0640\u0640\u0646 \u0627\u0644\u0651\u0631\u062d\u0645\u0640\u0640\u0646 \u063a\u064a\u0640\u0640\u064f\u0631 \u0642\u0644\u064a\u0640\u0640\u0650\u0644 1. \u0648\u0644\u0642\u0640\u0640\u062f \u0646\u0638\u0640\u0640\u0631\u064f\u062a \u0625\u0644\u0640\u0640\u0649 \u0627\u0644\u0634\u064e\u0651\u0640\u0640\u0645\u0648\u0650\u0633 \u0648\u062f\u0648\u0646\u0647\u0640\u0640\u0627  \n\u064e\u0648\u064e\u0631\u064e\u062f \u0627\u0644\u0645\u062f\u064a\u0646\u0640\u0640\u064e\u0629 \u0639\u0640\u0640\u0646 \u0632\u0631\u0627\u0639\u0640\u0640\u0629 \u0641\u0640\u0640\u0648\u0650\u0644 2. \u0642\u0640\u0640\u062f \u0643\u0646\u0640\u0640\u064f\u062a \u0623\u062d\u0633\u0640\u0640\u064f\u0628\u0646\u064a \u0643\u0623\u063a\u0646\u0640\u0640\u0649 \u0648\u0627\u062d\u0640\u0640\u064d\u062f  \n\n1. \u0627\u0644\u062d\u0645\u0640\u0640\u062f \u0647\u0644\u0644 \u0646\u0651\u062c\u0627\u0646\u0640\u0640\u064a \u0648\u062e\u0651\u0644\u064e\u0635\u0646\u0640\u0640\u064a      \u0645\u0640\u0640\u0646 \u0627\u0628\u0640\u0640\u0646 \u064e\u062c\u0647\u0640\u0640\u0631\u0627\u064e\u0621 \u0648\u0627\u0644\u0628\u0648\u0635\u0640\u0640\u064a\u064f\u0651 \u0642\u0640\u0640\u062f \u064f\u062d\u0650\u0628\u0633\u0640\u0640\u0627\n2.", "start_char_idx": 194428, "end_char_idx": 196008, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dc40628d-449e-45ff-b2ee-bb050681cc1a": {"__data__": {"id_": "dc40628d-449e-45ff-b2ee-bb050681cc1a", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, 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"53b34a033b5b4151639b21e8b9e1325df86aea07cfa186854698ed5f7725c6b9", "class_name": "RelatedNodeInfo"}}, "text": "\u0645\u0640\u0640\u0646 \u064e\u064a\u062c\u064e\u0634\u0640\u0640\u0650\u0645 \u0627\u0644\u0628\u062d\u0640\u0640\u064e\u0631 \u0648\u0627\u0644\u0628\u0648\u0635\u0640\u0640\u064a\u064f\u0651 \u064e\u0645\u0631\u0643\u064f\u0628\u0640\u0640\u0647     \u0625\u0644\u0640\u0640\u0649 \u064e\u062d\u064e\u0636\u0648\u0636\u0640\u0640\u0649 \u064e\u0641\u0650\u0628\u0626\u0640\u0640\u064e\u0633 \u0627\u0644\u064e\u0645\u0631\u0643\u0640\u0640\u064f\u0628 \u0627\u0644\u064e\u062a\u064e\u0645\u0633\u0640\u0640\u0627\n\n\u0644\u0640\u0640\u0647 \u0625\u0630\u0627 \u0645\u0640\u0640\u0627 \u063a\u0640\u0640\u0627\u064e\u0631 \u0623\u0648 \u064e\u062c\u0644\u064e\u0633\u0640\u0640\u0627  3. \u0623\u0628\u0644\u0640\u0640\u0652\u063a \u064e\u0644\u064e\u062f\u064a\u0640\u0640\u0643 \u0623\u0628\u0640\u0640\u0627 \u064e\u062d\u0641\u0640\u0640\u064d\u0635 \u064f\u0645\u064e\u063a\u0644\u064e\u063a\u0644\u0640\u0640\u064b\u0629      \u0639\u0628\u0640\u0640\u064e\u062f \u0627\u0625\u0644\n4. \u0623\u0651\u0646\u0640\u0640\u064a \u064e\u0623\u064f\u0643\u0640\u0640\u0631\u064f\u0651 \u0639\u0644\u0640\u0640\u0649 \u0627\u0623\u0644\u0648\u0644\u0640\u0640\u0649 \u0625\u0630\u0627 \u064e\u0641\u0650\u0632\u0639\u0640\u0640\u0648\u0627     \u064a\u0648\u064b\u0645\u0640\u0640\u0627 \u0648\u0623\u062d\u0650\u0628\u0640\u0640\u0633 \u062a\u062d\u0640\u0640\u062a \u0627\u0644\u0651\u0631\u0627\u064a\u0640\u0640\u0650\u0629 \u0627\u0644\u064e\u0641\u064e\u0631\u0633\u0640\u0640\u0627\n5. \u0623\u063a\u0634\u0640\u0640\u0649 \u0627\u0644\u0650\u0647\u064a\u0640\u0640\u0627\u064e\u062c \u0648\u062a\u063a\u0634\u0640\u0640\u0627\u0646\u064a \u064f\u0645\u0636\u0627\u064e\u0639\u0641\u0640\u0640\u0629\u064c     \u0645\u0640\u0640\u0646 \u0627\u0644\u064e\u062d\u062f\u064a\u0640\u0640\u0650\u062f \u0625\u0630\u0627 \u0645\u0640\u0640\u0627 \u0628\u0639\u064f\u0636\u0647\u0640\u0640\u0645 \u064e\u062e\u0646\u0633\u0640\u0640\u0627\n\n1. \u064e\u0643\u0641\u0640\u0640\u0649 \u064e\u062d\u0632\u064b\u0646\u0640\u0640\u0627 \u0623\u0646 \u062a\u064e\u0640\u0640\u0631\u0650\u062f\u064e\u064a \u0627\u0644\u062e\u064a\u0640\u0640\u064f\u0644 \u0628\u0627\u0644\u064e\u0642\u0646\u0640\u0640\u0627     \u0648\u064f\u0623\u062a\u0640\u0640\u064e\u0631\u064e\u0643 \u0645\u0634\u0640\u0640\u062f\u0648\u064b\u062f\u0627 \u0639\u0644\u0640\u0640\u064a\u064e\u0651 \u0650\u0648\u062b\u0627\u0650\u0642\u064a\u0640\u0640\u0627\n2. \u0625\u0630\u0627 \u064f\u0642\u0645\u0640\u0640\u064f\u062a \u064e\u0639\u0651\u0646\u0627\u0646\u0640\u0640\u064a \u0627\u0644\u062d\u062f\u064a\u0640\u0640\u064f\u062f \u0648\u064f\u063a\u0651\u0644\u064e\u0642\u0640\u0640\u062a     \u0645\u0635\u0627\u0631\u064a\u0640\u0640\u064f\u0639 \u0645\u0640\u0640\u0646 \u062f\u0648\u0646\u0640\u0640\u064a \u064f\u062a\u0650\u0635\u0640\u0640\u0645\u064f\u0651 \u0627\u0644\u064f\u0645\u0646\u0627\u0650\u062f\u064a\u0640\u0640\u0627\n\n\u062e\u0640\u0640\u0648\u064d\u0629      \u0641\u0642\u0640\u0640\u062f \u062a\u0631\u0643\u0648\u0646\u0640\u0640\u064a \u0648\u0627\u062d\u0640\u0640\u064b\u062f\u0627 \u0627\u0644 \u0623\u062e\u0640\u0640\u0627 \u0650\u0644\u064a\u0640\u0640\u0627 3. \u0648\u0642\u0640\u0640\u062f \u0643\u0646\u0640\u0640\u064f\u062a \u0630\u0627 \u0645\u0640\u0640\u0627\u064d\u0644 \u0643\u062b\u064a\u0640\u0640\u064d\u0631 \u0648\u0627\u0625\n4. \u0648\u0642\u0640\u0640\u062f \u0634\u0640\u0640\u0641\u064e\u0651 \u0650\u062c\u0633\u0640\u0640\u0645\u064a \u0623\u0651\u0646\u0646\u0640\u0640\u064a \u0643\u0644\u064e\u0651 \u0634\u0640\u0640\u0627\u0631\u0642\u064d     \u064f\u0623\u0639\u0627\u0650\u0644\u0640\u0640\u062c \u064e\u0643\u0652\u0628\u0640\u0640\u0627\u064b\u0644 \u064f\u0645\u0635\u0645\u062a\u064b\u0640\u0640\u0627 \u0642\u0640\u0640\u062f \u064e\u0628\u0631\u0627\u0650\u0646\u064a\u0640\u0640\u0627\n5. \u0641\u0650\u0644\u0644\u064e\u0651\u0640\u0640\u0647 \u064e\u062f\u0651\u0631\u064a \u064a\u0640\u0640\u0648\u064e\u0645 \u064f\u0623\u062a\u0640\u0640\u0631\u064f\u0643 \u0645\u0648\u064e\u062b\u064b\u0642\u0640\u0640\u0627      \u0648\u064e\u062a\u0630\u064e\u0647\u0640\u0640\u0644 \u0639\u0651\u0646\u0640\u0640\u064a \u064f\u0623\u0633\u0640\u0640\u0631\u062a\u064a \u0648\u0650\u0631\u062c\u0627\u0644\u064a\u0640\u0640\u0627", "start_char_idx": 196009, "end_char_idx": 196855, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7a7388b4-4e08-417f-af7b-d88d2b807f24": {"__data__": {"id_": "7a7388b4-4e08-417f-af7b-d88d2b807f24", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dc40628d-449e-45ff-b2ee-bb050681cc1a", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "e053771094d0da0d6b1fe677474f654e06a43d173f5666b4df1ec1e58ad9a8b6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4a194a3c-2159-4417-84bc-0e65a624a9e6", "node_type": "1", "metadata": {}, "hash": "28b37a6f32a24c4bfe36416e0bc78a6b36eb06829cb52824edb91374059d57b2", "class_name": "RelatedNodeInfo"}}, "text": "99  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:8, meter: \u1e6daw\u012bl)\n\n1. It is sad enough that horses are drumming the ground with their hooves, loaded with \nspears, while I am left tied in chains. \n\n2. When I stand the iron tortures me, and the doors were closed behind me; doors that \n[made such a deafening noise that it] would drown out anyone\u2019s calling. \n\n3. I was once a wealthy man with many brothers, but they abandoned me. I have no \nbrother now. \n\n4. Every morning I have to deal with tightly locked shackle; it has devoured my body \nand worn me out.\n\n5. What a great man I am! Left behind, tied up, while my family and tribesmen neglect \nme. \n\n6. Barred from the reignited war, while others display their glorious deeds.\n\n7. By God, I vow that I will not breach His law and I will no longer visit the taverns, if \nI am set free.\n\nf) Patience \n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:13, meter: \u1e6daw\u012bl)\n\n1. Have you not seen that fate makes a young man fall, that a man cannot avert his \ndestiny? \n\n2. I endured the blows of fate, unjust in its judgment, and I did not fear and I was not \na coward.\n\n3. Indeed, I was endowed with fortitude when my brothers died, but I cannot refrain \nfrom wine for a single day!\n\n4. The Commander of the Believers put it to death, so its true friends now weep around \nthe wine presses.\n\n\u0639\u0645\u0640\u0640\u0627\u064f\u0644 \u063a\u064a\u0640\u0640\u0631\u064a \u064a\u0640\u0640\u0648\u0645 \u0630\u0627\u064e\u0643 \u0627\u0644\u064e\u0639\u0648\u0627\u0644\u064a\u0640\u0640\u0627 6. \u062d\u0628\u064a\u064b\u0633\u0640\u0640\u0627 \u0639\u0640\u0640\u0646 \u0627\u0644\u064e\u062d\u0640\u0640\u0631\u0650\u0628 \u0627\u0644\u064e\u0639\u0640\u0640\u0648\u0627\u0650\u0646 \u0648\u0642\u0640\u0640\u062f \u0628\u0640\u0640\u062f\u062a       \u0648\u0627\u0625\n7. \u0648\u0647\u0644\u0644 \u064e\u0639\u0652\u0647\u0640\u0640\u064c\u062f \u0627\u0644 \u0623\u062e\u064a\u0640\u0640\u064f\u0633 \u0628\u064e\u0639\u0647\u0640\u0640\u062f\u0647      \u0644\u0626\u0640\u0640\u0646 \u064f\u0641\u0650\u0631\u062c\u0640\u0640\u062a \u0623\u0627\u0651\u0644 \u0623\u0632\u0648\u064e\u0631 \u0627\u0644\u062d\u0648\u0627\u0650\u0646\u064a\u0640\u0640\u0627\n\n1. \u0623\u0644\u0640\u0640\u0645 \u062a\u0640\u0640\u064e\u0631 \u0623\u0646\u064e\u0651 \u0627\u0644\u062f\u0647\u0640\u0640\u064e\u0631 \u064a\u0639\u062b\u064f\u0640\u0640\u0631 \u0628\u0627\u0644\u0641\u062a\u0640\u0640\u0649     \u0648\u0627\u0644 \u064a\u0633\u0640\u0640\u062a\u0637\u064a\u0639 \u0627\u0644\u0645\u0640\u0640\u0631\u064f\u0621 \u0635\u0640\u0640\u0631\u064e\u0641 \u0627\u0644\u064e\u0645\u0642\u0640\u0640\u0627\u062f\u0631\u0650 \n2. \u0635\u0628\u0640\u0640\u0631\u064f\u062a \u0641\u0644\u0640\u0640\u0645 \u0623\u062c\u0640\u0640\u0632\u0639 \u0648\u0644\u0640\u0640\u0645 \u0623\u064f\u0643 \u0643\u0627\u0626\u064b\u0639\u0640\u0640\u0627    \u0644\u062d\u0640\u0640\u0627\u062f\u062b \u062f\u0647\u0640\u0640\u064d\u0631 \u0641\u0640\u0640\u064a \u0627\u0644\u064f\u062d\u0643\u0648\u0645\u0640\u0640\u0629 \u062c\u0627\u0626\u0640\u0640\u0650\u0631\n\n\u0651\u0646\u0640\u0640\u064a \u0644\u0640\u0640\u0630\u0648 \u064e\u0635\u0628\u0640\u0640\u064d\u0631 \u0648\u0642\u0640\u0640\u062f \u0645\u0640\u0640\u0627\u062a \u0625\u062e\u0648\u062a\u0640\u0640\u064a    \u0648\u0644\u0633\u0640\u0640\u062a \u0639\u0640\u0640\u0646 \u0627\u0644\u0651\u0635\u0647\u0628\u0640\u0640\u0627\u0621 \u064a\u0648\u064b\u0645\u0640\u0640\u0627 \u0628\u0635\u0627\u0628\u0640\u0640\u0650\u0631 3. \u0648\u0627\u0625\n\u064f\u0646\u0647\u0640\u0640\u0627 \u064a\u0628\u0643\u0640\u0640\u0648\u0646 \u062d\u0640\u0640\u0648\u0644 \u0627\u0644\u064e\u0645\u0639\u0627\u0650\u0635\u0640\u0640\u0650\u0631 4. \u0631\u0645\u0627\u0647\u0640\u0640\u0627 \u0623\u0645\u064a\u0640\u0640\u064f\u0631 \u0627\u0644\u0645\u0624\u0645\u0646\u064a\u0640\u0640\u0646 \u0628\u062d\u062a\u0650\u0641\u0647\u0640\u0640\u0627     \u0641\u064f\u062e\u0627\u0651\u0644", "start_char_idx": 196859, "end_char_idx": 198737, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4a194a3c-2159-4417-84bc-0e65a624a9e6": {"__data__": {"id_": "4a194a3c-2159-4417-84bc-0e65a624a9e6", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7a7388b4-4e08-417f-af7b-d88d2b807f24", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "3b53dac575d7f230d209c23b359dd40b633e0a3c764988b047ed973fcec339ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fbb3078c-9bef-4564-8322-a42c3f48dc6f", "node_type": "1", "metadata": {}, "hash": "8882267555eb583baa0fd593bdc00e6573b8a0a7d4e9acd1d586c2aaf8f22126", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  100\n\ng) Forswearing Wine I\n\n \n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 19:12, meter: w\u0101fir)\n\n1. I considered wine to be good, yet it has qualities that destroy the mild-tempered man.\n\n2. And by God, I will not drink it any more in my life, and neither shall I give it to a \ndrinking companion to drink. \n\nh) Forswearing Wine II \n\n(D\u012bw\u0101n Ab\u012b Mi\u1e25jan, 16, meter: \u1e6daw\u012bl)\n\n1. People say that drinking wine is as if one were granted spoils.\n\n2. I told them: \u201cYou lied out of ignorance; did you not see that a reasonable man who \ndrank it became silly after drinking it?\u201d\n\n3. Su\u1e25aym \u02bfAbd Ban\u012b \u1e24as\u1e25\u0101s\n\na) The Smell of Her Clothes \n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:211\u2013212, meter: \u1e6daw\u012bl)\n\n1. Even an egg held tightly by a male ostrich who lifts his breast as he is protecting it \n\n2. is not more beautiful than she on the day when she asked: \u201cAre you leaving with the \nriders or are you staying with us for some nights?\u201d \n\n3. A cold north wind started blowing at the end of the night, and we did not have any \nclothes but her cloak and my robe.\n\n4. And my cloak retained the sweet scent of her clothes for a whole year until it wore \nout.\n\n\u0645\u0646\u0627\u0650\u0642\u0640\u0640\u064f\u0628 \u064f\u062a\u0647\u0650\u0644\u0640\u0640\u0643 \u0627\u0644\u0651\u0631\u062c\u0640\u0640\u0644 \u0627\u0644\u064e\u062d\u0644\u064a\u0645\u0640\u0640\u0627 1. \u0631\u0623\u064a\u0640\u0640\u064f\u062a \u0627\u0644\u064e\u062e\u0645\u0640\u0640\u0631 \u0635\u0627\u0644\u062d\u0640\u0640\u064b\u0629 \u0648\u0641\u064a\u0647\u0640\u0640\u0627   \n\u0648\u0627\u0644 \u0623\u0633\u0640\u0640\u0642\u064a \u0628\u0647\u0640\u0640\u0627 \u0623\u0628\u0640\u0640\u064b\u062f\u0627 \u064e\u0646\u062f\u064a\u0645\u0640\u0640\u0627 2. \u0641\u0640\u0640\u0627\u0644 \u0648\u0627\u0647\u0644\u0644 \u0623\u0634\u0640\u0640\u0631\u064f\u0628\u0647\u0627 \u064e\u062d\u064a\u0627\u062a\u0640\u0640\u064a  \n\n\u0625\u0630\u0627 \u0627\u0644\u0642\u0640\u0640\u0648\u064f\u0645 \u0646\u0627\u0644\u0648\u0647\u0640\u0640\u0627 \u0623\u0635\u0627\u0628\u0640\u0640\u0648\u0627 \u0627\u0644\u064e\u063a\u0646\u0627\u0626\u0645\u0640\u0640\u0627 1. \u064a\u0642\u0640\u0640\u0648\u064f\u0644 \u0623\u0646\u0640\u0640\u0627\u064c\u0633 \u0627\u0634\u0640\u0640\u0631\u0650\u0628 \u0627\u0644\u064e\u062e\u0645\u0640\u0640\u0631 \u0625\u0651\u0646\u0647\u0640\u0640\u0627  \n\u0623\u062e\u0627\u0647\u0640\u0640\u0627 \u0633\u0640\u0640\u0641\u064a\u064b\u0647\u0627 \u0628\u0639\u062f\u0645\u0640\u0640\u0627 \u0643\u0627\u0646 \u062d\u0627\u0644\u0645\u0640\u0640\u0627 2. \u0641\u0642\u0644\u0640\u0640\u064f\u062a \u0644\u0647\u0640\u0640\u0645 \u062c\u0647\u0640\u0640\u0627\u064b\u0644 \u0643\u0630\u0628\u062a\u0640\u0640\u0645 \u0623\u0644\u0640\u0640\u0645 \u062a\u0640\u0640\u0631\u0648\u0627  \n\n\u0648\u064a\u0631\u0641\u0640\u0640\u064f\u0639 \u0639\u0646\u0647\u0640\u0640\u0627 \u064f\u062c\u0624\u064f\u062c\u0640\u0640\u064b\u0624\u0627 \u064f\u0645\u062a\u062c\u0640\u0627\u0641\u0640\u0640\u0640\u064a\u0627  1. \u0641\u0645\u0640\u0640\u0627 \u0628\u064a\u0636\u0640\u0640\u064c\u0629 \u0628\u0640\u0640\u0627\u062a \u0627\u0644\u0651\u0638\u0644\u064a\u0640\u0640\u064f\u0645 \u064a\u062d\u0640\u0641\u064f\u0651\u0640\u0647\u0640\u0640\u0640\u0627   \n\u0643\u0640\u0640\u0628 \u0623\u0645 \u062b\u0640\u0640\u0627\u064d\u0648 \u0644\u062f\u064a\u0646\u0640\u0640\u0627 \u0644\u0640\u064a\u0627\u0650\u0644\u0640\u0640\u0640\u064a\u0627\u061f \u0645\u0640\u0640\u0639 \u0627\u0644\u0631\u064e\u0651 2. \u0628\u0623\u062d\u0633\u0640\u0640\u064e\u0646 \u0645\u0646\u0647\u0640\u0640\u0627 \u064a\u0640\u0640\u0648\u0645 \u0642\u0627\u0644\u0640\u0640\u0652\u062a: \u0623\u0638\u0627\u0639\u0640\u0640\u0640\u0646\u064c \n\n3.", "start_char_idx": 198741, "end_char_idx": 200419, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fbb3078c-9bef-4564-8322-a42c3f48dc6f": {"__data__": {"id_": 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al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "229a6377bc87da1f401630c88edbbc9fb4ce971926f993b3d8493ffe00c0e0f3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "405b30b8-577e-4253-9697-52c371e147c2", "node_type": "1", "metadata": {}, "hash": "29f9fce2d794cf699ee32f22cb8e9bcc580f1ef2877836b48abc6643d3a6286e", "class_name": "RelatedNodeInfo"}}, "text": "\u0648\u0647\u0628\u064e\u0651\u0640\u0640\u062a \u0634\u0640\u0640\u0645\u0627\u064c\u0644 \u0622\u062e\u0640\u0640\u064e\u0631 \u0627\u0644\u0651\u0644\u0640\u0640\u0640\u064a\u0644 \u0642\u0640\u064e\u0640\u0640\u0651\u0631\u064c\u0629   \u0648\u0627\u0644 \u062b\u0640\u0640\u0640\u0648\u064e\u0628 \u0625\u0627\u0644\u064e\u0651 \u0628\u0640\u064f\u0631\u064f\u062f\u0647\u0640\u0640\u0640\u0627 \u0648\u0631\u062f\u0627\u0626\u064a\u0640\u0640\u0627 \n4. \u0648\u0645\u0640\u0640\u0627\u0632\u0627\u0644 \u064f\u0628\u0640\u0640\u0631\u062f\u064a \u0637\u064a\u0650\u0651\u064b\u0628\u0640\u0640\u0627 \u0645\u0640\u0640\u0646 \u062b\u064a\u0627\u0650\u0628\u0640\u0647\u0640\u0640\u0640\u0627   \u0625\u0644\u0640\u0640\u0649 \u0627\u0644\u062d\u0640\u0640\u0648\u0644 \u062d\u062a\u0640\u0640\u0649 \u0623\u0646\u064e\u0647\u0640\u0640\u064e\u062c \u0627\u0644\u062b\u0651\u0640\u0640\u0648\u064f\u0628 \u0628\u0627\u0650\u0644\u064a\u0640\u0640\u0627", "start_char_idx": 200420, "end_char_idx": 200603, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "405b30b8-577e-4253-9697-52c371e147c2": {"__data__": {"id_": "405b30b8-577e-4253-9697-52c371e147c2", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fbb3078c-9bef-4564-8322-a42c3f48dc6f", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "253dae850353a10d4d98335984a69336eeb59f2997c7e20f4b92c12d9e8df66e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d6e8eba5-e59f-4c88-bae8-62273250a12c", "node_type": "1", "metadata": {}, "hash": "1ee2b9e67b08abe8e353e6a7cf8684780aff21cf3b7b67ede2d14840103dfee5", "class_name": "RelatedNodeInfo"}}, "text": "101  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nb) Swaying Hump of a Young She-Camel \n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:216, meter: sar\u012b\u02bf)\n\n1. Oh [that] memory, why do you remember her now, when you are leaving? \n\n2. [The memory] of every white [woman] who has private parts large like the swaying \nhump of a young she-camel. \n\nc) Black and White\n\n(al-Agh\u0101n\u012b, 22:214, meter: bas\u012b\u1e6d)\n\n1. The poems of the slave of the Ban\u016b al-\u1e24as\u1e25\u0101s outweigh a noble origin and wealth.\n\n2. Though I am a slave, my soul is free by virtue of its nobility; though black by color, \nI am white of character.\u201d \n\nd) Fate Does Not Fear Even Mu\u1e25ammad\n\n(D\u012bw\u0101n Su\u1e25aym, 40, meter: \u1e6daw\u012bl)\n\n1. I saw that the fates fear not even Mu\u1e25ammad or anyone else, and that they do not \nlet anyone live forever. \n\n2. I see no one who lives forever despite fate, nor anyone remaining alive without \ndeath\u2019s lying in wait for him.\n\n1. \u064a\u0640\u0640\u0627 \u0650\u0630\u0643\u0640\u0640\u0631\u064b\u0629 \u0645\u0640\u0640\u0627 \u0644\u0640\u0640\u064e\u0643 \u0641\u0640\u0640\u064a \u0627\u0644\u062d\u0627\u0636\u0640\u0640\u0631\u0650    \u062a\u0630\u064f\u0643\u064f\u0631\u0647\u0640\u0640\u0627 \u0648\u0623\u0646\u0640\u0640\u064e\u062a \u0641\u0640\u0640\u064a \u0627\u0644\u0651\u0635\u0640\u0640\u0627\u062f\u0650\u0631\n2. \u0645\u0640\u0640\u0646 \u0643\u0651\u0644 \u0628\u064a\u0636\u0640\u0640\u0627\u064e\u0621 \u0644\u0647\u0640\u0640\u0627 \u0643\u0639\u062b\u0640\u0640\u064c\u0628   \u0645\u062b\u0640\u0640\u064f\u0644 \u064e\u0633\u0640\u0640\u0646\u0627\u0645 \u0627\u0644\u0628\u0643\u0640\u0640\u0631\u0629 \u0627\u0644\u0645\u0627\u0626\u0640\u0640\u0650\u0631\n\n\u0639\u0646\u0640\u0640\u062f \u0627\u0644\u0641\u062e\u0640\u0640\u0627\u0650\u0631 \u0645\u0642\u0640\u0640\u0627\u0645 \u0627\u0623\u0644\u0635\u0640\u0640\u0650\u0644 \u0648\u0627\u0644\u0640\u0640\u064e\u0648\u0650\u0631\u0650\u0642 1. \u0623\u0634\u0640\u0640\u0639\u0627\u064f\u0631 \u0639\u0628\u0640\u0640\u062f \u0628\u0646\u0640\u0640\u064a \u0627\u0644\u062d\u0633\u0640\u0640\u062d\u0627\u0633 \u064f\u0642\u0645\u0640\u0640\u064e\u0646 \u0644\u0640\u0640\u0647  \n\u0623\u0648 \u0623\u0633\u0640\u0640\u0648\u064e\u062f \u0627\u0644\u0651\u0644\u0640\u0640\u0648\u0646 \u0625\u0651\u0646\u0640\u0640\u064a \u0623\u0628\u064a\u0640\u0640\u064f\u0636 \u0627\u0644\u064f\u062e\u0644\u064f\u0640\u0640\u0650\u0642 2. \u0625\u0646 \u0643\u0646\u0640\u0640\u064f\u062a \u0639\u0628\u0640\u0640\u064b\u062f\u0627 \u0641\u0646\u0641\u0633\u0640\u0640\u064a \u062d\u0640\u0640\u0651\u0631\u064c\u0629 \u064e\u0643\u064e\u0631\u064b\u0645\u0640\u0640\u0627   \n\n1. \u0631\u0623\u064a\u0640\u0640\u064f\u062a \u0627\u0644\u0645\u0646\u0627\u064a\u0640\u0640\u0627 \u0644\u0640\u0640\u0645 \u062a\u0647\u0628\u0640\u0640\u064e\u0646 \u0645\u062d\u0651\u0645\u0640\u0640\u062f\u0627     \u0648\u0627\u0644 \u0623\u062d\u0640\u0640\u064b\u062f\u0627 \u0648\u0644\u0640\u0640\u0645 \u064a\u062f\u0639\u0640\u0640\u064e\u0646 \u0645\u062e\u0651\u0644\u0640\u0640\u062f\u0627\n2. \u0623\u0627\u0644 \u0627\u0644 \u0623\u0631\u0649 \u0639\u0644\u0640\u0640\u0649 \u0627\u0644\u0645\u0646\u0640\u0640\u0648\u0646 \u0645\u062e\u0651\u0644\u0640\u0640\u062f\u0627   \u0648\u0627\u0644 \u0628\u0627\u0642\u064b\u064a\u0640\u0640\u0627 \u0625\u0627\u0651\u0644 \u0644\u0640\u0640\u0647 \u0627\u0644\u0645\u0640\u0640\u0648\u062a \u0645\u0631\u0635\u0640\u0640\u062f\u0627\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  102\n\ne) Grey Hair and Islam \n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:213, 215 for only the \u201ckaf\u0101 . . . n\u0101hiy\u0101\u201d part; \nD\u012bw\u0101n Su\u1e25aym, 16\u201317, meter: \u1e6daw\u012bl)\n\n1.", "start_char_idx": 200607, "end_char_idx": 202200, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d6e8eba5-e59f-4c88-bae8-62273250a12c": {"__data__": {"id_": "d6e8eba5-e59f-4c88-bae8-62273250a12c", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "405b30b8-577e-4253-9697-52c371e147c2", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "48b994bc019e2f90237b9242f344a9488b1ea27fe98f884664d996538191f893", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ead3cd95-cd2a-434d-9c8b-c8503f207ac0", "node_type": "1", "metadata": {}, "hash": "879e61180adced8765a2f99d94209f6c95fefec427ff4a9158b84cd5dea4a8a4", "class_name": "RelatedNodeInfo"}}, "text": "Bid farewell to \u02bfUmayra if you are prepared to leave in the morning [to fight], for \ngrey hair and Islam are enough to restrain a man.\n\n2. [I recall my] obsession with her during the time we spent together, comforting each \nother, in a relationship that was sometimes hidden and other times shown.\n\nf) \u1e62ubayr\u012b Girls \n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:216, meter: \u1e6daw\u012bl)\n\n1. It is as if the women of \u1e62ubayr, on the day that they met us, were gazelles whose \nnecks were bent in their coverts.\n\n2. How many dresses of double-threaded cloth did we tear apart and how many veils \n[we pulled] from eyes that was not drowsy.\n\n3. When a robe is torn off the veil goes with it, [and we continued] in this way until all \nof us were bare-skinned.\n\ng) Should She Be Kept a Secret? \n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:217, meter: \u1e6daw\u012bl)\n\n\u0639 \u0625\u0646 \u062a\u062c\u0651\u0647\u0640\u0640\u0632\u062a \u063a\u0627\u0650\u062f\u064a\u0640\u0640\u0627    \u0643\u0641\u0640\u0640\u0649 \u0627\u0644\u0651\u0634\u0640\u0640\u064a\u064f\u0628 \u0648\u0627\u0625\u0644\u0633\u0640\u0640\u0627\u0644\u064f\u0645 \u0644\u0644\u0645\u0640\u0640\u0631\u0650\u0621 \u0646\u0627\u0647\u064e\u064a\u0640\u0640\u0627  1. \u064f\u0639\u0645\u064a\u0640\u0640\u0631\u064e\u0629 \u0648\u062f\u0650\u0651\n\u0644\u0640\u0640\u0629\u064b   \u0639\u0627\u0644\u0642\u0640\u0640\u064e\u0629 \u062d\u0640\u0640\u0628\u064d\u0651 \u064f\u0645\u0633\u062a\u0650\u0633\u0640\u0640\u0631\u064b\u0651\u0627 \u0648\u0628\u0627\u0650\u062f\u064e\u064a\u0640\u0640\u0627 2. \u062c\u0646\u0648\u064b\u0646\u0640\u0640\u0627 \u0628\u0647\u0640\u0640\u0627 \u0641\u064a\u0645\u0640\u0640\u0627 \u0627\u0639\u062a\u0634\u0640\u0640\u0631\u0646\u0627 \u0639\u0627\u0644\n\n\u0638\u0628\u0640\u0640\u0627\u064c\u0621 \u062d\u0646\u0640\u0640\u062a \u0623\u0639\u0646\u0627\u064e\u0642\u0647\u0640\u0640\u0627 \u0641\u0640\u0640\u064a \u0627\u0644\u0645\u0643\u0627\u0650\u0646\u0640\u0640\u0650\u0633 \u0640\u0640\u0627\u0650\u062a \u064a\u0640\u0640\u0648\u064e\u0645 \u0644\u0642\u064a\u064e\u0646\u0646\u0640\u0640\u0627   1. \u0643\u0623\u0646 \u0627\u0644\u0651\u0635\u0628\u064a\u0631\u0651\u064a\n\u0648\u0645\u0640\u0640\u0646 \u0628\u0631\u0642\u0640\u0640\u064d\u0639 \u0639\u0640\u0640\u0646 \u0637\u0641\u0644\u0640\u0640\u064d\u0629 \u063a\u064a\u0640\u0640\u0650\u0631 \u0646\u0627\u0639\u0640\u0640\u0650\u0633 2. \u0641\u0643\u0640\u0640\u0645 \u0642\u0640\u0640\u062f \u064e\u0634\u0640\u0640\u0642\u0642\u0646\u0627 \u0645\u0640\u0640\u0646 \u0631\u062f\u0627\u064d\u0621 \u064f\u0645\u0646\u064a\u064e\u0651\u0640\u0640\u064d\u0631  \n\n\u0639\u0644\u0640\u0640\u0649 \u0630\u0627\u0643 \u062d\u062a\u0640\u0640\u0649 \u0643\u0651\u0644\u0646\u0640\u0640\u0627 \u063a\u064a\u0640\u0640\u064f\u0631 \u0627\u0644\u0628\u0640\u0640\u0650\u0633 3. \u0625\u0630\u0627 \u064f\u0634\u0640\u0640\u0642\u064e\u0651 \u0628\u0640\u0640\u0631\u064c\u062f \u064f\u0634\u0640\u0640\u0642\u064e\u0651 \u0628\u0627\u0644\u0628\u0640\u0640\u0631\u062f \u064f\u0628\u0631\u0642\u064f\u0640\u0640\u064c\u0639  \n\n1. \u0623\u064f\u062a\u0643\u064e\u062a\u0640\u0640\u0645 \u062d\u0651\u064a\u064a\u064f\u062a\u0640\u0640\u0645 \u0639\u0644\u0640\u0640\u0649 \u0627\u0644\u0651\u0646\u0640\u0640\u0623\u064a \u064f\u062a\u0643\u0640\u062a\u0640\u064e\u0645\u0640\u0640\u0640\u0627     \u062a\u062d\u0651\u064a\u0640\u0640\u064e\u0629 \u0645\u0640\u0640\u0646 \u0623\u0645\u0633\u0640\u0640\u0649 \u0628\u062d\u0628\u0650\u0651\u0640\u0640\u0650\u0643 \u064f\u0645\u063a\u064e\u0631\u0645\u0640\u0640\u0640\u0627 \n2.", "start_char_idx": 202201, "end_char_idx": 203559, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ead3cd95-cd2a-434d-9c8b-c8503f207ac0": {"__data__": {"id_": "ead3cd95-cd2a-434d-9c8b-c8503f207ac0", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": 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\u0631\u0643\u0628\u0646\u0640\u0640\u0627 \u064a\u0627\u0628\u0646\u0640\u0640\u064e\u0629 \u0627\u0644\u0642\u0640\u0640\u0648\u0645 \u064e\u0645\u062d\u0631\u0645\u0640\u0640\u0627 \n\n3. \u0648\u0645\u062b\u0650\u0644\u0640\u0640\u0650\u0643 \u0642\u0640\u0640\u062f \u0623\u0628\u0640\u0640\u0631\u0632\u064f\u062a \u0645\u0640\u0640\u0646 \u0650\u062e\u0640\u0640\u062f\u0650\u0631 \u0623\u0651\u0645\u0647\u0640\u0640\u0627     \u0625\u0644\u0640\u0640\u0649 \u0645\u062c\u0644\u0640\u0640\u064d\u0633 \u062a\u062c\u0640\u0640\u0631\u064f\u0651 \u064f\u0628\u0640\u0640\u0631\u064b\u062f\u0627 \u064f\u0645\u0633\u0651\u0647\u0645\u0640\u0640\u0640\u0627 \n\u0640\u0640\u0627     \u0645\u0640\u0640\u0646 \u0627\u0644\u0651\u0633\u0640\u0640\u062a\u0650\u0631 \u062a\u062e\u0634\u0640\u0640\u0649 \u0623\u0647\u064e\u0644\u0647\u0640\u0640\u0627 \u0623\u0646 \u064e\u062a\u0643\u0651\u0644\u0645\u0640\u0640\u0627  4. \u0648\u0645\u0627\u0634\u0640\u0640\u064a\u064d\u0629 \u064e\u0645\u0634\u0640\u0640\u064e\u064a \u0627\u0644\u0642\u0637\u0640\u0640\u0627\u0629 \u0627\u062a\u064e\u0651\u0628\u0639\u062a\u064f\u0640\u0647\u0640\n\n\u0645\u0640\u0640\u0640\u0627 5. \u0641\u0642\u0627\u0644\u0640\u0640\u062a: \u0635\u0640\u0640\u064d\u0647 \u064a\u0640\u0640\u0627 \u0648\u064a\u0640\u0640\u064e\u062d \u063a\u064a\u0640\u0640\u0631\u0643 \u0625\u0651\u0646\u0646\u0640\u0640\u064a     \u0633\u0640\u0640\u0645\u0639\u062a \u062d\u062f\u064a\u064b\u062b\u0640\u0640\u0627 \u0628\u064a\u0646\u0647\u0640\u0640\u0645 \u064e\u064a\u0642\u0637\u0640\u0640\u064f\u0631 \u0627\u0644\u062f\u064e\u0651\n\u0645\u0640\u0640\u0627  \u0648\u0644\u0640\u0640\u0645 \u0623\u062e\u0640\u0640\u064e\u0634 \u0647\u0640\u0640\u0630\u0627 \u0627\u0644\u0651\u0644\u064a\u0640\u0640\u0644 \u0623\u0646 \u064a\u062a\u0635\u0631\u064e\u0651 6. \u0641\u0646\u0641\u0636\u0640\u0640\u064f\u062a \u062b\u0648\u0628\u064a\u0647\u0640\u0640\u0627 \u0648\u0646\u0638\u0640\u0640\u0631\u062a \u062d\u0648\u0644\u0647\u0640\u0640\u0640\u0627   \n\n\u0640\u0640\u0627 \u0645\u0640\u0640\u0646 \u0648\u0642\u0640\u0640\u0648\u064d\u0641 \u062a\u062d\u0637\u064e\u0651\u0645\u0640\u0640\u0627 \u0648\u0623\u0644\u0642\u0640\u0640\u0637 \u0631\u0636\u064b\u0651 \u0640\u0640\u0627    \u0640\u0640\u0627\u0628 \u0645\u0640\u0628\u0640\u064a\u062a\u064e\u0640\u0647\u0640 7. \u064f\u0623\u0639\u0651\u0641\u0640\u0640\u064a \u0628\u0622\u062b\u0640\u0640\u0627\u0631 \u0627\u0644\u062b\u0651\u064a", "start_char_idx": 203560, "end_char_idx": 204110, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "db43d71f-bad1-432b-b57b-28f3295ea598": {"__data__": {"id_": "db43d71f-bad1-432b-b57b-28f3295ea598", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ead3cd95-cd2a-434d-9c8b-c8503f207ac0", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "e42cdf676ad3aecda1330592c8ee5c28789d9f741b89630adb6d7b441803e5b0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cdc48759-0634-4b40-b4ed-115629d15bf6", "node_type": "1", "metadata": {}, "hash": "204282eb7d0979985c91c739eee43edf8f452523c57cf17e9f09b567841815d8", "class_name": "RelatedNodeInfo"}}, "text": "103  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n1. Should she be kept a secret? May you be greeted despite the distance by him who \nbecame infatuated with your love. 2. And you wouldn\u2019t have been kept a secret, if you \ndid a disgraceful deed, daughter of the tribe, nor if we engaged in a forbidden act.\n\n3. [For] many a girl like you I took out from the curtained quarters of her mother to a \nparty where she would trail her striped robe.\n\n4. Many a girl walking like a sound-grouse I have observed from behind a curtain, for \ntheir family worried that they might speak to me.\n\n5. And she said: \u201cShh, woe onto other than you! For I overheard a conversation among \nthem that dripped with blood.\u201d\n\n6. So I dusted off her clothes and I looked around her and I did not fear that the night \nwould pass\n\n7. while wiping the traces off her clothes in our overnight shelter and gathering the \nfragments of her bracelets. \n\nh) Now You are Mocking Me\n\n(al-I\u1e63fah\u0101n\u012b, al-Agh\u0101n\u012b, 22:217, meter: \u1e6daw\u012bl)\n\n1. Now you are mocking me, but how many a night I left you spread open, like a garment.\n\ni) Sweat and Scent\n\n(al-Agh\u0101n\u012b, 22:217, meter: k\u0101mil)\n\n1. Fasten the bonds on your slave lest he escape you, for surely life is close to death,\n\n2. indeed, once sweat and scent dripped from the foreheads of your girls onto the bed\u2019s \nsurface.\n\n\u062a\u0631\u0643\u064f\u062a\u0640\u0640\u0650\u0643 \u0641\u064a\u0647\u0640\u0640\u0627 \u0643\u0627\u0644\u064e\u0642\u0628\u0640\u0640\u0627\u0621 \u0627\u0644\u0645\u0641\u0640\u0640\u0631\u064e\u0651\u0650\u062c 1. \u0641\u0640\u0640\u0625\u0646 \u062a\u0636\u062d\u0643\u0640\u0640\u064a \u0645\u0651\u0646\u0640\u0640\u064a \u0641\u064a\u0640\u0640\u0627 \u064f\u0631\u0651\u0628 \u0644\u064a\u0644\u0640\u0640\u064d\u0629  \n\n1. \u064f\u0634\u0640\u0640\u0651\u062f\u0648\u0627 \u0648\u062b\u0640\u0640\u0627\u064e\u0642 \u0627\u0644\u0639\u0628\u0640\u0640\u062f \u0627\u0644 \u064f\u064a\u0641\u0650\u0644\u0652\u062a\u064f\u0643\u0640\u0640\u0645\u064f        \u0625\u0651\u0646 \u0627\u0644\u062d\u064a\u0640\u0640\u0627\u064e\u0629 \u0645\u0640\u0640\u0646 \u0627\u0644\u0645\u0645\u0640\u0640\u0627\u0650\u062a \u0642\u0631\u064a\u0640\u0640\u064f\u0628\n2. \u0641\u0644\u0642\u0640\u0640\u062f \u062a\u062d\u0640\u0640\u0651\u062f\u0631 \u0645\u0640\u0640\u0646 \u062c\u0628\u064a\u0640\u0640\u0646 \u0641\u062a\u0627\u062a\u064f\u0643\u0640\u0640\u0645\u0652        \u064e\u0639\u0640\u0640\u064e\u0631\u064c\u0642 \u064e\u0639\u0644\u0640\u0640\u0649 \u064e\u0645\u062a\u0640\u0640\u0650\u0646 \u0627\u0644\u0641\u0640\u0640\u0631\u0627\u0634 \u064e\u0648\u0650\u0637\u064a\u0640\u0640\u064f\u0628\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  104\n\n4. \u1e6carafa\n\n(translation from Arberry, Seven Odes, 86, meter: \u1e6daw\u012bl)\n\n1. If you can\u2019t avert from me the fate that surely awaits me / then pray leave me to \nhasten it on with what money I\u2019ve got. \n\n2. But for three things, that are the joy of a young fellow / I assure you I wouldn\u2019t care \nwhen my deathbed visitors arrive\u2014\n\n3. first, to forestall my charming critics with a good swig of crimson wine / that foams \nwhen the water is mingled in; \n\n4. second, to wheel at the call of the beleaguered a curved-shanked steed / streaking \nlike the wolf of the thicket you\u2019ve startled lapping the water;\n\n5. and third, to curtail the day of showers, such an admirable season / dallying with a \nripe wench under the pole-propped tent, \n\n6. her anklets and her bracelets seemingly hung on the boughs / of a pliant, unriven \ngum-tree or a castor-shrub.", "start_char_idx": 204114, "end_char_idx": 206613, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cdc48759-0634-4b40-b4ed-115629d15bf6": {"__data__": {"id_": "cdc48759-0634-4b40-b4ed-115629d15bf6", "embedding": 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\u064e\u0644\u0640\u0640\u0652\u0645 \u064e\u0623\u0652\u062d\u0650\u0641\u0640\u0640\u0652\u0644 \u064e\u0645\u062a\u064e\u0640\u0640\u0649 \u064e\u0642\u0640\u0640\u0627\u064e\u0645 \u064f\u0639\u0640\u0640\u0640\u0648\u064e\u0651 \u064e\u0648\u064e\u062c\u0640\u0640\u0640\u062f\u0650\u0651 2. \u064e\u0648\u064e\u0644\u0640\u0640\u0640\u0652\u0648\u0627\u064e\u0644 \u062b\u064e\u0640\u0640\u0627\u0644\u064c\u062b \u064f\u0647\u0640\u0640\u0646\u064e\u0651 \u0650\u0645\u0640\u0640\u0652\u0646 \u0650\u0639\u064a\u064e\u0634\u0640\u0640\u0650\u0629 \u0627\u0644\u064e\u0641\u062a\u064e\u0640\u0640\u0640\u0649  \n\u064f\u0643\u064e\u0645\u0652\u064a\u0640\u0640\u0640\u064d\u062a \u064e\u0645\u064e\u062a\u0640\u0640\u0649 \u064e\u0645\u0640\u0640\u0627 \u064f\u062a\u0652\u0639\u0640\u0640\u064e\u0644 \u0650\u0628\u0627\u0644\u064e\u0645\u0640\u0640\u0627\u0650\u0621 \u064f\u062a\u0652\u0632\u0650\u0628\u0640\u0640\u0640\u0640\u0650\u062f \u0640\u0640\u064d\u0629   3. \u064e\u0641\u0650\u0645\u0652\u0646\u064f\u0647\u0640\u0640\u0640\u0646\u064e\u0651 \u064e\u0633\u0652\u0628\u0650\u0642\u0640\u0640\u0640\u064a \u0627\u0644\u064e\u0639\u0640\u0640\u0627\u0650\u0630\u0627\u0644\u0650\u062a \u0650\u0628\u064e\u0634\u0652\u0631\u064e\u0628\u0640\n\n\u0650\u062f \u064e\u0643\u0650\u0633\u064a\u0640\u0640\u0640\u0650\u062f \u0627\u0644\u064e\u063a\u064e\u0636\u0640\u0640\u0640\u0627 \u064e\u0646\u0628\u064e\u0651\u0652\u0647\u062a\u064e\u0640\u0640\u0640\u064f\u0647 \u0627\u0644\u064f\u0645\u062a\u064e\u0640\u0640\u0640\u0648\u0631\u0650\u0651 4. \u064e\u0648\u064e\u0643\u0640\u0640\u0631\u0650\u0651\u064a \u0650\u0625\u064e\u0630\u0627 \u064e\u0646\u0640\u0640\u0627\u064e\u062f\u0649 \u0627\u0644\u064f\u0645\u064e\u0636\u0640\u0640\u0627\u064f\u0641 \u064f\u0645\u064e\u062c\u0646\u064e\u0651\u0628\u0640\u064b\u0640\u0640\u0640\u0627  \n\u0650\u0628\u064e\u0628\u0652\u0647\u064e\u0643\u064e\u0646\u0640\u0640\u0640\u064d\u0629 \u064e\u062a\u0652\u062d\u0640\u0640\u0640\u064e\u062a \u0627\u0644\u0650\u062e\u064e\u0628\u0640\u0640\u0640\u0627\u0650\u0621 \u0627\u0644\u064f\u0645\u064e\u0639\u0645\u064e\u0651\u0640\u0640\u0640\u0650\u062f \u0652\u062c\u0640\u0640\u064f\u0646 \u064f\u0645\u0652\u0639\u0650\u062c\u0640\u0640\u064c\u0628   \u0652\u062c\u0640\u0640\u0650\u0646 \u0648\u0627\u0644\u062f\u064e\u0651 5. \u0648\u064e\u062a\u0652\u0642\u0650\u0635\u064a\u0640\u0640\u064f\u0631 \u064e\u064a\u0640\u0640\u0652\u0648\u0650\u0645 \u0627\u0644\u062f\u064e\u0651\n\n\u0640\u0640\u0640\u0650\u062f \u064e\u0639\u064e\u0644\u0640\u0640\u0649 \u064f\u0639\u064e\u0634\u0640\u0640\u0640\u064d\u0631 \u064e\u0623\u0652\u0648 \u0650\u062e\u0640\u0640\u0652\u0631\u064e\u0648\u064d\u0639 \u064e\u0644\u0640\u0640\u0652\u0645 \u064f\u064a\u064e\u062e\u0636\u064e\u0651 \u064e\u0645\u0627\u0650\u0644\u064a\u0640\u0640\u064e\u062c \u064f\u0639\u0644\u0650\u0651\u064e\u0642\u0640\u0640\u0640\u0652\u062a    6. \u064e\u0643\u0640\u0640\u0640\u064e\u0623\u0646\u064e\u0651 \u0627\u0644\u064f\u0628\u0640\u0640\u0640\u0650\u0631\u064a\u064e\u0646 \u0648\u0627\u0644\u062f\u064e\u0651", "start_char_idx": 206616, "end_char_idx": 207325, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "71cd9b62-b1ef-4b3e-82f2-3e8f2110515a": {"__data__": {"id_": "71cd9b62-b1ef-4b3e-82f2-3e8f2110515a", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cdc48759-0634-4b40-b4ed-115629d15bf6", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "999edc8ab2d09d4800d2d2c02bd1bbe6497fd885996b54f11df5cfb4beccb290", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f314a0ea-4ebb-4a64-9f4c-a15f6472c259", "node_type": "1", "metadata": {}, "hash": "3545b2802fe81b548a21fa0ade45cbd137166026fa130885cda2b1ac5132a014", "class_name": "RelatedNodeInfo"}}, "text": "105  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nBibliography\n\nAbu-Lughod, Lila. 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Cairo: al-Hay\u02bea \nal-Mi\u1e63riyya al-\u02bf\u0100mmah li-l-Kit\u0101b, 1973. \n\nhttp://edition.cnn.com/2012/02/29/world/meast/al-qaeda-yemen-attack/\nhttp://edition.cnn.com/2012/02/29/world/meast/al-qaeda-yemen-attack/", "start_char_idx": 207329, "end_char_idx": 209328, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f314a0ea-4ebb-4a64-9f4c-a15f6472c259": {"__data__": {"id_": "f314a0ea-4ebb-4a64-9f4c-a15f6472c259", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "71cd9b62-b1ef-4b3e-82f2-3e8f2110515a", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "69492c7b2c2670a076bab3103048bc1c332dcbfdb6528324cd1b7bfcb8f459bb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0982b28b-811e-4bdb-94b8-49a21070b9a6", "node_type": "1", "metadata": {}, "hash": "65a9715fb06d3e2dae9d39abfd64a9fc242835337aa69d9e1f2efc5bdcc18b5a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Reacting to Mu\u1e25ammad  \u2022  106\n\nBenedict, Ruth. The Chrysanthemum and the Sword: Patterns of Japanese Culture. Boston: \nHoughton Mifflin, 1946.\n\nBlache\u0300re, R\u00e9gis. Histoire de la litte\u0301rature arabe. Paris: Maisonneuve, 1952. \n\nBodansky, Yossef. \u201cThe Boko Haram and Nigerian Jihadism.\u201d ISPSW Strategy Series: Focus \non Defense and International Security 318 (2015): 1\u201347. \n\nBorrut, Antoine. Entre me\u0301moire et pouvoir: L\u2019espace syrien sous les derniers Omeyyades et \nles premiers Abbassides (v. 72\u2013193/692\u2013809). Leiden: Brill, 2011.\n\nBrown, Peter. The World of Late Antiquity: AD 150\u2013750. London: Thames and Hudson, 1971.\n\nCook, Michael. \u201cThe Opponents of the Writing of Tradition in Early Islam.\u201d Arabica 44 \n(1997): 437\u2013530.\n\nCrone, Patricia. \u201cThe First-Century Concept of \u2018Hi\u01e7ra.\u2019\u201d Arabica 41 (1994): 352\u2013387.\n\nCrone, Patricia. Collected Studies in Three Volumes. Vol. 1, The Qur\u02be\u0101nic Pagans and \nRelated Matters. Edited by Hanna Siurua. Leiden: Brill, 2016.\n\nAl-Dhahab\u012b. Siyar a\u02bfl\u0101m al-nubal\u0101\u02be. Beirut: Mu\u02beassasat al-Ris\u0101la, 1985. \n\nDmitriev, Kirill. \u201cHudhayl, Ban\u016b.\u201d In Encyclopaedia of Islam, 3rd ed.\n\nDonner, Fred M. Muhammad and the Believers: At the Origins of Islam. Cambridge, MA: \nHarvard University Press, 2010.\n\n\u2014\u2014\u2014. Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing. \nPrinceton, NJ: Darwin Press, 2006.\n\nDrory, Rina. \u201cThe Abbasid Construction of the Jahiliyya: Cultural Authority in the Making.\u201d \nStudia Islamica 83 (1996): 33\u201349.\n\nEller, Jack David. Introducing Anthropology of Religion: Culture to the Ultimate. New York: \nRoutledge, 2007.\n\nFentress, James, and Chris Wickham. Social Memory. Oxford: Blackwell, 1992.\n\nFleischhammer, Manfred. Die Quellen des \u201cKit\u0101b al-A\u0121\u0101n\u012b.\u201d Wiesbaden: Otto Harrassowitz, \n2004.\n\nGelder, Geert Jan van. The Bad and the Ugly: Attitudes Towards Invective Poetry (Hij\u0101\u02be) in \nClassical Arabic Literature. Leiden: Brill, 1988.\n\nGibb, H. A. R. \u201cArab Poet and Arabic Philologist.\u201d Bulleting of the School of Oriental and \nAfrican Studies 12, no. 3/4 (1948): 574\u2013578. \n\nGoldziher, Ignaz. Muhammedanische Studien. Halle: Niemeyer, 1988\u20131990.", "start_char_idx": 209331, "end_char_idx": 211465, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0982b28b-811e-4bdb-94b8-49a21070b9a6": {"__data__": {"id_": "0982b28b-811e-4bdb-94b8-49a21070b9a6", "embedding": null, "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6780", "node_type": "4", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "ae39b88052d8f8c4cdcb4497bfef7af2c2e6acd227f6fa02d75b29e1eb4311e7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f314a0ea-4ebb-4a64-9f4c-a15f6472c259", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "45f63be45104819266e7122d1b2f9ad2b030d468a1bee54213c0df6e849892d2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3d019694-2ded-46a5-9bdd-b8dfc19a9f8d", "node_type": "1", "metadata": {}, "hash": "219a521ba46e5dab008db617734911e39df69ebdc8b3a817b941fb8f3206a3a5", "class_name": "RelatedNodeInfo"}}, "text": "107  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n\u2014\u2014\u2014. \u201cSome Notes on the D\u00eew\u00e2ns of the Arabic Tribes.\u201d Journal of the Royal Asiatic \nSociety of Great Britain and Ireland 29 (1897): 325\u2013334. \n\nGruendler, Beatrice. \u201cEarly Arabic Philologists: Poetry\u2019s Friends or Foes?\u201d In World \nPhilology, edited by Sheldon Pollock, Benjamin A. 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Oxford: Oxford University Press, 1962.\n\nWebb, Peter A. \u201cAl-J\u0101hiliyya: Uncertain Times of Uncertain Meanings.\u201d Der Islam 91, no. 1 \n(2014): 69\u201394.\n\n\u2014\u2014\u2014. \u201cCreating Arab Origins: Muslim Constructions of al-J\u0101hiliyya and Arab history.\u201d PhD \nthesis, School of Oriental and African Studies, 2014.\n\n\u2014\u2014\u2014. Imagining the Arabs: Arab Identity and the Rise of Islam. Edinburgh: Edinburgh \nUniversity Press, 2016.\n\nWensinck, A. J. \u201cal-Kha\u1e0dir.\u201d In Encyclopaedia of Islam, 2nd ed.\n\n\u2014\u2014\u2014. \u201cKhamr.\u201d In Encyclopaedia of Islam, 2nd ed.\n\nWinter, Timothy. \u201cHonor.\u201d In Encyclopaedia of the Qur\u02be\u0101n.\n\nZolondek, Leon. \u201cThe Sources of the Kit\u0101b al-Ag\u0307\u0101n\u012b.\u201d Arabica 8, no. 3 (1961): 294\u2013308.\n\nZwettler, Michael. The Oral Tradition of Classical Arabic Poetry: Its Character and \nImplications. Columbus, OH: The Ohio State University Press, 1978.", "start_char_idx": 220684, "end_char_idx": 222116, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5413c195-8594-42b3-bffb-c707daec666c": {"__data__": {"id_": "5413c195-8594-42b3-bffb-c707daec666c", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9a00fac7-4be4-436d-953c-74cddab229d3", "node_type": "1", "metadata": {"identifier": "alusur-6780", "author": "Klasova, Pamela", "title": "Reacting to Mu\u1e25ammad: Three Early Islamic Poets in the Kit\u0101b al-Agh\u0101n\u012b *", "date": "2019-11-15", "file": "alusur-6780.pdf"}, "hash": "a4ecb9489b203e1d5e6566bc004259661a085d0723477dad34a21ef3e3cc7358", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "208c6e6f-a9e3-413f-bf77-9aac3fd396d2", "node_type": "1", "metadata": {}, "hash": "e102e34dd9214a2a426acb0e23ef351a612fc5b1c54e8e4cbef08dd68aa18838", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 165-200\n\nNourishing the Noble: \nBreastfeeding and Hero-Making  \n\nin Medieval Arabic Popular Literature\n\nRachel Schine\nUniversity of Colorado, Boulder\n\n(Rachel.Schine@colorado.edu)\n\nIntroduction\n\n \nO my daughter, what\u2019s become of you that you\u2019re raising orphan bastards \nand foundlings? Really, you have no need to do so, and your milk is pure and \nsound.1 Sin is recompensed with sin. \u2013S\u012brat al-Dalhama2\n\nOne of the first acts in many newborns\u2019 lives is suckling at a breast\u2014be it their mother\u2019s \nor a wet nurse\u2019s. Instances of a decisive and often providential first encounter between a \n\n1. The Judeo-Arabic original uses the word         (        ), jal\u0101l, meaning glory or splendor, rather than \u1e25al\u0101l, \nmeaning sound or legitimate. However, in light of the context and syntax, this seems to be a transcription error \non the part of the text\u2019s editor. I am indebted to one of the anonymous reviewers for this observation. \n\n2. All translations, unless otherwise stated, are my own. S\u012brat al-Dalhama, ed. Eliezer Far\u1e25\u012b and \u1e24ai Sitr\u016bk \n(Tunis: Farhi and Sitruk, 1890?), 11. \n\nAbstract\nThis essay examines the role of nursing experiences in the formation of popular heroes in Arabic literature \nof the medieval period, with a primary focus on the genres of siyar sha\u02bfbiyya and qi\u1e63a\u1e63 al-anbiy\u0101\u02be. I show \nthat the miraculous nursing of heroes\u2014many of whom are foundlings\u2014in popular texts tends to follow \na providential meeting either with an animal or with a woman who is capable of nursing. Though such tale \npatterns are attested across many cultures, they are also elaborated in specific, linked ways in traditional \nMuslim sources, as in narratives of Moses\u2019s miraculous nursing and stories of Mu\u1e25ammad\u2019s wet nurse, \u1e24al\u012bma. \nWhereas prophetic literature often depicts nursing solely as a human-human relationship, the heroic literature \nincorporates significant human-animal encounters. Using an exemplary anecdote about a hero\u2019s suckling found \nin manuscripts and early print editions of S\u012brat Dh\u0101t al-Himma, I sketch how one such instance can travel and \nshift across an epic tradition. I interpret the experience of the hero\u2019s foster mother through the lens both \nof traditional Islamic institutions of milk kinship and of a reading practice that attends closely to women\u2019s \npresences and agencies in the early lives of (mostly) male literary figures.\n\n\u05d5\u05de\u05dc\u05e7\u05d5\u05d8.  \u05d0\u05dc\u05d6\u05e0\u05d0  \u05d0\u05d5\u05dc\u05d0\u05d3  \u05d0\u05dc\u05d0\u05d9\u05ea\u05d0\u05dd  \u05ea\u05e8\u05d1\u05d9  \u05d7\u05ea\u05d0  \u05de\u05e0\u05da  \u05d4\u05d0\u05d3\u05d0  \u05dc\u05d0\u05e9  \u05d0\u05e0\u05ea\u05d9  \u05d1\u05e0\u05ea\u05d9  \u05d9\u05d0 \n\u05d5\u05d0\u05dc\u05d7\u05d0\u05dc \u05de\u05d0 \u05e2\u05e0\u05d3\u05da \u05d7\u05d0\u05c5\u05d2\u05d0 \u05d1\u05d9\u05d4 \u05d5\u05d7\u05dc\u05d9\u05d1\u05da \u05e6\u05d0\u0307\u05e4\u05d9 \u05d7\u05dc\u05d0\u05dc1 \u05d9\u05e8\u05c5\u05d2\u05e2 \u05d7\u05e8\u05d0\u05dd \u0307\u05e4\u05d9 \u05d7\u05e8\u05d0\u05dd.\n\n\u064a\u0640\u0640\u0627 \u0628\u0646\u062a\u0640\u0640\u064a \u0627\u0646\u0640\u0640\u062a \u0627\u0644\u0634 \u0647\u0640\u0640\u0630\u0627 \u0645\u0646\u0640\u0640\u0643 \u062d\u062a\u0640\u0640\u0649 \u062a\u0631\u0628\u0640\u0640\u064a \u0627\u0627\u0644\u064a\u062a\u0640\u0640\u0627\u0645 \u0627\u0648\u0627\u0644\u062f \u0627\u0644\u0632\u0646\u0640\u0640\u0627 \u0648\u0645\u0644\u0642\u0640\u0640\u0648\u0637 \u0648\u0627\u0644\u062d\u0640\u0640\u0627\u0644 \u0645\u0640\u0640\u0627 \u0639\u0646\u0640\u0640\u062f\u0643 \u062d\u0627\u062c\u0640\u0640\u0629 \u0628\u0640\u0640\u0647 \n\u0644 \u064a\u0631\u062c\u0640\u0640\u0639 \u062d\u0640\u0640\u0631\u0627\u0645 \u0641\u0640\u0640\u064a \u062d\u0640\u0640\u0631\u0627\u0645 \u0648\u062d\u0644\u064a\u0628\u0640\u0640\u0643 \u0635\u0627\u0641\u0640\u0640\u064a \u062d\u0640\u0640\u0627\n\n\u05b4\u05d2\u05dc\u05d0\u05dc \u062c\u0627\u0644\u0644\n\nmailto:Rachel.Schine%40colorado.edu?subject=", "start_char_idx": 47, "end_char_idx": 2796, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "208c6e6f-a9e3-413f-bf77-9aac3fd396d2": {"__data__": {"id_": "208c6e6f-a9e3-413f-bf77-9aac3fd396d2", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5413c195-8594-42b3-bffb-c707daec666c", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "2e0d68a69bbf535e79236bcb691e6a62453e1b5d3da4971527bc912297699ff0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "765f28e1-db1d-4902-8242-daf667c7cebc", "node_type": "1", "metadata": {}, "hash": "19c88e8750535cf4d04c5a8a22610edea9477b658ec2d6f992ee20cfeb648661", "class_name": "RelatedNodeInfo"}}, "text": "166  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nchild destined for heroic status and a woman capable of nursing occur throughout Arabic \npopular literature and folklore, and images of milk and lactation abound. In Islamic societies, \nmilk kinship forms bonds that, in addition to implying a physical intimacy between woman \nand child, carry a legal status that mirrors that of agnatic ties by instantiating a prohibition \nagainst marriage among milk-siblings. In contemporary discourse, the choice of whether and \nhow to nurse is conceived of either as a female biological imperative, and thus a foregone \nconclusion, or as something that has been taken from women and harnessed by patriarchal, \nsovereign forces and interests.3 Nonetheless, in choosing to nurse certain children, women \nare theoretically able to exercise gatekeeping power over the constitution of their families \nand social worlds, and this prospect is reflected in a number of popular narratives.4 \n\nThis essay uses an anecdote found in less well-known versions of the medieval Arabic \nfrontier epic S\u012brat Dh\u0101t al-Himma\u2014the Tunisian, Judeo-Arabic version printed in the \n1890s/1307-1318 and MS Arabe 3840 at the Biblioth\u00e8que nationale de France (dated to the \nseventeenth or eighteenth/eleventh or twelfth century)5\u2014as well as comparative materials \nfrom qi\u1e63a\u1e63 al-anbiy\u0101\u02be (stories of the prophets) and other siyar sha\u02bfbiyya (popular epics) to \nshow that the popular literary imaginary at times represents mother figures as wielding \nsizeable influence through their capacity to nurse. This ability allows them to determine \nthe survival and loyalties of the text\u2019s protagonists well before the heroes first step into \na political or military role. Moreover, nursing was commonly understood in the medieval \nperiod to impart not only nutrients but also traits, both physical and intellectual, to the \nchild, making it even an essential feature of a hero\u2019s characterization. Ibn Qutayba captures \nthis view\u2014as well as the potentially negative subtext that nursing can cause a child to lose \ncertain aspects of its pre-nursing existence\u2014pithily with a few citations in the portion of his \n\u02bfUy\u016bn al-akhb\u0101r concerned with the constitution of the human body: \n\nAb\u016b \u1e24atim relayed to me through al-Asma\u02bf\u012b via Ibn Ab\u012b \u1e6carfa al-Hudhal\u012b via Jundab b. \nShu\u02bfayb that \u201cWhen you see a newborn before he has been given his mother\u2019s milk, \nhis face glows with pure clarity [\u02bfal\u0101 wajhihi mi\u1e63b\u0101\u1e25 al-bay\u0101n],\u201d by which he means \nthat women\u2019s milk changes this. For this reason, they say, \u201cMilk forges resemblances,\u201d \nmeaning that it renders the newborn similar to the wet nurse [yanzi\u02bf bi-l-mawl\u016bd f\u012b \nshabah al-\u1e93i\u02ber]. The poet [al-Qa\u1e6d\u1e6d\u0101l al-Kil\u0101b\u012b] says, \u201cI suckled from one teat, never more / \nfor a fair-faced one better guards the door.\u201d6\n\n3. On the relation between breastfeeding and patriarchal and/or statist power structures, see Lia Moran and \nJacob Gilad, \u201cFrom Folklore to Scientific Evidence: Breast-Feeding and Wet-Nursing in Islam and the Case of \nNon-Puerperal Lactation,\u201d International Journal of Biomedical Science 3, no. 4 (2007): 251\u201357. See also Jonathan \nWells, \u201cThe Role of Cultural Factors in Human Breastfeeding: Adaptive Behaviour or Biopower,\u201d in Ecology, \nCulture, Nutrition, Health and Disease, ed. K. Bose, 39\u201347 (Delhi: Kamla-Raj Enterprises, 2006). \n\n4. On prohibited (ma\u1e25ram) forms of marital relations predicated on kinship status, see J. Schacht et al., \u201cNi\u1e33\u0101\u1e25,\u201d \nin Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al.", "start_char_idx": 2799, "end_char_idx": 6307, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "765f28e1-db1d-4902-8242-daf667c7cebc": {"__data__": {"id_": "765f28e1-db1d-4902-8242-daf667c7cebc", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "208c6e6f-a9e3-413f-bf77-9aac3fd396d2", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "ba01081006b3f21eee9825f01e27da98e2e7c581676a4edb21f63dbd855b149b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a265f656-a911-41fa-8251-bdc64f2b20c7", "node_type": "1", "metadata": {}, "hash": "5bf02dfbc916925cdb6c5211d6dd1c8d2cecedc0abd6edd0b7cb1cc0d2e098b0", "class_name": "RelatedNodeInfo"}}, "text": "P. Bearman et al. (Leiden: Brill Online), http://doi.org/10.1163/1573-\n3912_islam_COM_0863. See also Q 4:23. \n\n5. Biblioth\u00e8que nationale de France, MS Arabe 3480.\n6. Ibn Qutayba al-D\u012bnawar\u012b, \u02bfUy\u016bn al-akhb\u0101r, ed. A\u1e25mad Zak\u012b al-\u02bfAdaw\u012b (Cairo: D\u0101r al-Kutub al-Mi\u1e63riyya, \n\n1925), 2:68. I am indebted to several colleagues for suggestions on the meaning of the final line.\n\nhttp://doi.org/10.1163/1573-3912_islam_COM_0863\nhttp://doi.org/10.1163/1573-3912_islam_COM_0863\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  167\n\nHere, contact with milk and the nursing body from which it is dispensed alters the \ncoloring of infants, who are here presumed to be born with fair skin that nursing darkens. \nIn the quoted stich, the fairness of one\u2019s skin is tied not only to the abstract impression of \nchildhood innocence alluded to in the hadith, but also to notions of aptitude that somatic \nqualities such as skin color are thought to suggest. Thus, viewing nursing as a formative \nfeature in the lives of protagonists not only orients us toward a more gender-balanced \nreading of the texts in which they appear but also gives further insight into the forces to \nwhich the protagonist is subject socially and corporeally. \n\nAt the most basic level, portrayals of the early life of many popular heroes can be broken \ndown into two main elements: a birth narrative\u2014which tends to include descriptions \nof the hero\u2019s mother and her pregnancy as well as reference to the child\u2019s subsequent \nnursing circumstances7\u2014and a description of what Peter Heath has dubbed the hero\u2019s \n\u201cpreparatory youth,\u201d usually involving the development of skills in martial arts and\u2014if \nthe hero is Muslim\u2014Quran study.8 This pattern means that at least half of the experiences \nthat are considered staples of a typical heroic exposition are heavily influenced by a female \npresence, which has often gone unnoticed. This study aims to draw out the significance of \nsuch presences (or, when heroes nurse from animals, absences), using the hero\u2019s nursing \nexperience as a focal point. Whereas the prophetic literature sets a precedent of self-\nsacrificing nurses who take on maternal duties often at their personal expense, heroic \nnarratives can include a more tempestuous set of nursing dynamics, with children refusing \nhuman milk in favor of that of animals or with mothers enduring difficult feedings and \nweaning. Above all, popular sources expound further on the uncertainties engendered by \na hero-child\u2019s often obscure nasab (genealogy), and characters visibly grapple with the \nsocial implications of bringing a strange child into their homes or raising children who \nlook starkly different from themselves. In the male-dominated recitation tradition of the \ns\u012bra literature, such tales may have conveyed insights into the norms and expectations of \n\n7. One common trope about pregnancies in the s\u012bras is the premonitory dream (called nubuwwa, or revelation, \nby some authors), in which the mother has a vision that foretells her child\u2019s heroic (or villainous) destiny. On \nthis feature, see A\u1e25mad Shams al-D\u012bn al-\u1e24ajj\u0101j\u012b, Mawlid al-ba\u1e6dal f\u012b al-s\u012bra al-sha\u02bfbiyya (Cairo: D\u0101r al-Hil\u0101l, 1991), \n48\u201349; Nab\u012bla Ibr\u0101h\u012bm, Ashk\u0101l al-ta\u02bfb\u012br f\u012b al-adab al-sha\u02bfb\u012b (Cairo: D\u0101r Nah\u1e0dat Mi\u1e63r, 1966), 129.\n\n8.", "start_char_idx": 6290, "end_char_idx": 9594, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a265f656-a911-41fa-8251-bdc64f2b20c7": {"__data__": {"id_": "a265f656-a911-41fa-8251-bdc64f2b20c7", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "765f28e1-db1d-4902-8242-daf667c7cebc", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "e4d43242a084f64271a2f3c1d851d75666526ff1d781fce9841b63228bc99a29", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "43e402bc-855e-4cb9-9f02-22636d3a4dd3", "node_type": "1", "metadata": {}, "hash": "37adc6cf34a1710313f3c63b96bbe40302c056989753ee056d154706158c5716", "class_name": "RelatedNodeInfo"}}, "text": "8. On the \u201cpreparatory youth\u201d of \u02bfAntar, see Peter Heath, The Thirsty Sword: S\u012brat \u02bfAntar and the Arabic \nPopular Epic (Salt Lake City: University of Utah Press, 1996), 72\u201374. In the case of the hero Ab\u016b Zayd of S\u012brat Ban\u012b \nHil\u0101l, his pious learning takes the form of a mystical initiation, in which the child falls under the tutelage of a Sufi \nshaykh. See Dwight Reynolds, \u201cAb\u016b Zayd al-Hil\u0101l\u012b: Trickster, Womanizer, Warrior, Shaykh,\u201d Journal of Arabic \nLiterature 49, nos. 1\u20132 (2018): 78\u2013103. Preparatory youths are also a staple of heroic narratives in elite literature, \nincluding hagiographic works such as the maq\u0101til (martyrdom) narratives of particular prominence in Shi\u02bfi \ntraditions, as well as in biographies of prominent historical figures embedded in projects such as universal \nhistories and biographical dictionaries. On heroic youths in the maq\u0101til genre, see Khalid Sindawi, \u201cThe Image \nof \u1e24usayn ibn \u02bfAl\u012b in \u2018Maq\u0101til\u2019 Literature,\u201d Quaderni di studi arabi 20/21 (2002\u20133): 80. As one reviewer of the \npresent essay pointed out, narratives of preparatory youth are relayed with respect to caliphs and courtiers, \ntoo, as in al-Mas\u02bf\u016bd\u012b\u2019s account of the curriculum undertaken by al-Am\u012bn at H\u0101r\u016bn al-Rash\u012bd\u2019s bidding: he was \ntaught (among other things) Quran, history, poetry, sunna, rhetorical arts, and how to convene meetings with \nrespect to the rank of the persons involved, all of which are clearly intended to be the fundaments of a well-bred \ngovernor. Al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab (Beirut: D\u0101r al-Andalus, 1965\u201366), vol. 4, 212. See also Michael Cooperson, \nAl-Ma\u02bem\u016bn (Oxford: Oneworld, 2005), 22\u201323. \n\n\n\n168  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nhusbandly duties, the relationship between genealogical preservation and social class, and \neven certain aspects of family law.9 \n\nS\u012brat Dh\u0101t al-Himma, which deals in the main with the legendary Arabo-Muslim heroes \nwho battled the Byzantines in the early period of Islamic expansion, is the only text of its \ngenre to be named for a female military personality.10 As a result, it has drawn significant \nscholarly attention, in particular in the work of Remke Kruk on the text\u2019s warrior women.11 \nMost studies of S\u012brat Dh\u0101t al-Himma make use of one of two printed versions, namely, the \nCairo edition of 1909 (henceforth the \u201cstandard version\u201d) and its later Beirut reprinting, \nwith some emendations, in 1980.12 Venturing further afield from this version, however, \nwe find some remarkable additions to the standard story of the text\u2019s first protagonist, \nJunduba, whose freeborn mother loses her husband, a chief of the tribe of Kil\u0101b, and is then \nmurdered by one of her slaves for refusing his sexual advances. The newborn Junduba is \nfound still at his slain mother\u2019s side by D\u0101rim, a leader from a neighboring tribe, who takes \nJunduba to his wife to be nursed and raised as one of the family. In the standard version of \nthe text, this happens with some complaint about the uncertainty of the child\u2019s origins, and \nD\u0101rim gives his wife monetary compensation in order to settle the debate.", "start_char_idx": 9592, "end_char_idx": 12665, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "43e402bc-855e-4cb9-9f02-22636d3a4dd3": {"__data__": {"id_": "43e402bc-855e-4cb9-9f02-22636d3a4dd3", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a265f656-a911-41fa-8251-bdc64f2b20c7", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "7a6215d42376c201b7547b75138c5bbb3774d6bc682c42072c3e9f08fcfc77a1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7a1866a5-f4c9-4885-bccf-5cb63108ad53", "node_type": "1", "metadata": {}, "hash": "adb2de7eafe563b4899128db9042aaa2d5b50835895b51724c94ee50432e801f", "class_name": "RelatedNodeInfo"}}, "text": "Upon her first \nnursing of Junduba, God immediately inspires her and her spouse with loving tenderness \nfor the child (alq\u0101 All\u0101h ta\u02bf\u0101l\u0101 mu\u1e25ibbatahu f\u012b qalbih\u0101 wa-f\u012b qalb al-am\u012br D\u0101rim), and his \nearly childhood proceeds without further incident.13 However, the versions examined below \n\n9. Although there is very little evidence about who presided over the tradition of reciting these texts in the \nearliest period aside from all-male lists of r\u0101w\u012bs in various s\u012bra manuscripts, modern accounts of sessions in \nwhich the s\u012bras were recited attest to almost solely male reciters and oftentimes predominantly male audiences. \nRemke Kruk notes that sessions held by the storyteller S\u012b Ml\u016bd outside Morocco\u2019s Kutubiyya mosque were \n\u201calmost exclusively male.\u201d In recording recitations of S\u012brat Ban\u012b Hil\u0101l in the Egyptian village of Bak\u0101t\u016bsh, Dwight \nReynolds participated in sessions in private homes with \u201cone to two dozen men.\u201d Somewhat exceptionally, \nCathryn Anita Baker records the presence of women in the audiences of s\u012bra recitations throughout Tunisia\u2019s \nsouthern provinces, many of which occurred in the homes of government officials. She tells of mixed-age and \nmixed-gender groups, with the \u201clittlest ones\u201d in the sessions \u201cpeering wide-eyed from the shadows of their \nmothers\u2019 robes\u201d as the stories are told. See Remke Kruk, Warrior Women of Islam: Female Empowerment in \nArabic Popular Literature (London: I. B. Tauris, 2014), 11; Cathryn Anita Baker, \u201cThe Hil\u0101l\u012b Saga in the Tunisian \nSouth\u201d (PhD diss., University of Indiana, 1978), 26; Dwight Reynolds, \u201cStart,\u201d Sirat Bani Hilal Digital Archive, \nhttp://www.siratbanihilal.ucsb.edu/node/425, accessed September 18, 2018. See also Remke Kruk and Claudia \nOtt, \u201c\u2018In the Popular Manner\u2019: S\u012bra-Recitation in Marrakesh anno 1997,\u201d Edebiy\u00e2t 10, no. 2 (1999): 183\u201398. \n\n10. For background on the s\u012bra and its provenance, see M. Canard, \u201cDhu \u2019l-Himma,\u201d in Encyclopaedia of \nIslam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill Online), http://doi.org/10.1163/1573-3912_islam_COM_0164. \nOn the dating of the siyar, see Danuta Madeyska, \u201cThe Language and Structure of the S\u012bra,\u201d Quaderni di studi \narabi 9 (1991): 193. For a full summary of S\u012brat Dh\u0101t al-Himma, consult Malcolm Lyons, The Arabian Epic: Heroic \nand Oral Storytelling (New York: Cambridge University Press, 1995), vol. 3, 301-505.\n\n11.  See Kruk, Warrior Women of Islam. See also Remke Kruk, \u201cWarrior Women in Arabic Popular Romance: \nQann\u0101\u1e63a bint Mu\u1e93\u0101him and Other Valiant Ladies,\u201d part 1, Journal of Arabic Literature 24, no. 3 (1993): 213\u201330; \npart 2, Journal of Arabic Literature 25, no. 1 (1994): 16\u201333.\n\n12. I cite the Cairo edition throughout using a roman numeral for the juz\u02be and an arabic numeral for the \npage number (e.g., IV:49); S\u012brat al-Am\u012bra Dh\u0101t al-Himma, ed. \u02bfAl\u012b b. M\u016bs\u0101 al-Maq\u0101nib\u012b b. Bakr al-M\u0101zin\u012b and \u1e62\u0101li\u1e25 \nal-Ja\u02bffar\u012b (Cairo: Maktabat al-Ma\u1e6dba\u02bfa al-\u1e24usayniyya, 1909).\n\n13.", "start_char_idx": 12666, "end_char_idx": 15580, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7a1866a5-f4c9-4885-bccf-5cb63108ad53": {"__data__": {"id_": "7a1866a5-f4c9-4885-bccf-5cb63108ad53", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "43e402bc-855e-4cb9-9f02-22636d3a4dd3", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "491b6f75381a7d2e1fe7bb0689674c1640e651c75a312fe9db0e0240a06dee49", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8792b4a9-0885-408f-a194-504e78df5956", "node_type": "1", "metadata": {}, "hash": "da69dc83079081757573b429eb8b66574ba1335e67644fd98dae7169550a49a6", "class_name": "RelatedNodeInfo"}}, "text": "13. S\u012brat al-Am\u012bra Dh\u0101t al-Himma, I:14.\n\nhttp://www.siratbanihilal.ucsb.edu/node/425\nhttp://doi.org/10.1163/1573-3912_islam_COM_0164\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  169\n\nprovide a more detailed narrative, in which the wife\u2019s mother, suspecting that the child is \nillegitimate, proposes a novel method of testing his legitimacy: if the child consents to drink \nonly from the right breast, he is of pure blood, but if he suckles from the left, he is a bastard. \nThis test ends poorly when the child refuses both breasts outright, and as D\u0101rim is unable \nto persuade his wife that the child is of noble birth, he promises her a monthly stipend as \ncompensation for her breastfeeding. In this fashion, he effectively sponsors his wife during \nher period of nursing, assuages his harpy of a mother-in-law, and keeps his household\u2019s \npeace.14 \n\nS\u012brat Dh\u0101t al-Himma is a fitting text with which to begin an exploration of lactation myths \nand miracles in Arabic popular literature, first, because across its variations it incorporates \na large proportion of the core motifs that attend nursing narratives in other works. Second, \nthis s\u012bra contains a seemingly unique pivotal element\u2014the legitimacy test\u2014that I have not \nencountered elsewhere in my preliminary survey of the literature.15 I have worked with \ntwo variations of the story in addition to the standard version in order to underscore the \nways in which the narrative has traveled and been tailored to various contexts, and I note \ndifferences of interest between them throughout.16 I argue that in its various iterations, \nthis anecdote illustrates views about the social, physiological, and psychological suitability \nof certain nurses and nursing contexts for certain children that can be found throughout \nprophetic lore and other heroic literature. In particular, these notions divulge concerns \nabout parity of class or of \u201ckind,\u201d that is, the fit between the respective ethno-racial or \ncultural groups of the child and his or her nurse; the best and highest expression of such \nparity is, typically, a mother-child nursing relationship. In the s\u012bra, women are portrayed \n\n14. In some versions, the mother-in-law\u2019s name is Shu\u02bem al-Zam\u0101n, \u201cthe ill omen of her age,\u201d though in \nJudeo-Arabic she appears as Umm al-Sharr, \u201cthe mother of evil.\u201d It is perhaps not coincidental that Shu\u02bem \nal-Zam\u0101n/Umm al-Sharr is juxtaposed with the character of \u1e24usna, whose name evokes beauty or goodness. \nIt is generally the case that major heroic figures of the s\u012bra (unless based on historical personages whose \nnames are predetermined) who receive more exposition are given conventional Muslim names, while sidekick \ncharacters (even those who loom quite large, such as al-Ba\u1e6d\u1e6d\u0101l, The Idle, who is the central trickster-friend \nin this text) or others who stand outside the text\u2019s ethnic or social norms are given more descriptive names, \nwhich perform much of their characterization. Thus the villainous crone in this vignette, whose speaking role \nis relatively minor, is named for the evil that she evokes. African warriors\u2014often stock figures in the text\u2014\nare given names such as \u02bfIfr\u012bt (Demon) and Ab\u016b Zal\u0101zil (Father of Earthquakes), evoking their intimidating, \nexaggerated size or strength. The same applies to warrior women whose cycles as sidekicks or enemies of the \nmain characters are relatively brief. An example is S\u012brat Dh\u0101t al-Himma\u2019s Qa\u1e6d\u1e6dalat al-Shuj\u02bf\u0101n (Murderess of the \nBrave), whose function and abrupt demise in the text have been discussed by Wen-Chin Ouyang, as have the \nsymbolic portents of the acquisition of names (alq\u0101b) in the s\u012bra.", "start_char_idx": 15577, "end_char_idx": 19242, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8792b4a9-0885-408f-a194-504e78df5956": {"__data__": {"id_": "8792b4a9-0885-408f-a194-504e78df5956", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7a1866a5-f4c9-4885-bccf-5cb63108ad53", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "3aec2287d6982d8f9c101de4edaa7707ed3dd277eb625491e3fbd7f0187b962b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "532811bd-a39d-4eee-ab79-0cfd72d5079a", "node_type": "1", "metadata": {}, "hash": "dcb2730b4c1cde999b4ea3f9db8177284aa43ed4d8434bdce6009fcb6408eee2", "class_name": "RelatedNodeInfo"}}, "text": "See Wen-Chin Ouyang, \u201cPrincess of Resolution: \nThe Emergence of al-Amira Dhat al-Himma, a Medieval Arab Warrior Woman,\u201d in To Speak or Be Silent: The \nParadox of Disobedience in the Lives of Women, ed. Lena B. Ross, 197\u2013209 (Wilmette, IL: Chiron, 1993).\n\n15. To be sure, trials of a hero\u2019s legitimacy are common across the s\u012bra corpus, but they are often mediated \nby a judge or another social institution rather than an at-home remedy. Black-skinned heroes born to white-\nskinned parents, such as S\u012brat Ban\u012b Hil\u0101l\u2019s Ab\u016b Zayd and S\u012brat Dh\u0101t al-Himma\u2019s \u02bf Abd al-Wahh\u0101b, are presumed to \nbe bastards, whose legitimacy requires verification shortly after their births. For more on paternity tests in S\u012brat \nDh\u0101t al-Himma, see Rachel Schine, \u201cConceiving the Pre-Modern Black-Arab Hero: On the Gendered Production \nof Racial Difference in S\u012brat al-Am\u012brah Dh\u0101t al-Himmah,\u201d Journal of Arabic Literature 48, no. 3 (2017): 298\u2013326.\n\n16. I differentiate the various versions of the story in citations by their titles: the Cairo \u201cstandard version\u201d is \nS\u012brat Dh\u0101t al-Himma, the Tunis version is S\u012brat al-Dalhama, and the Paris version is S\u012brat al-muj\u0101hid\u012bn.\n\n\n\n170  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nnot only as being aware of their stake in these questions but also as manipulating access \nto breastfeeding to their direct personal benefit. They are also shown to construe their \ndomestic, maternal labors as having economic value, and this view is supported by certain \nprecepts in Islamic scripture that are discussed below.\n\nLegal and scientific views on breast milk and the kinship bonds it engenders in Islamic \ncontexts have been well documented. The legal status imparted by ri\u1e0d\u0101\u02bf (suckling), which \ncreates a relationship between biologically unrelated persons that is tantamount to \nfosterage, has been used to secure the positions of children within dynasties, to prevent \nunwanted marriages by rendering them legally incestuous, and to bring families or tribes \ncloser.17 Medical opinions on the health-improving qualities of breast milk and suggestions \nabout timetables for weaning and the selection of nurses are present in some of the \nearliest traditional sources.18 However, despite their frequency, which has merited their \nregistration in motif indexes of Arabic folklore, relatively little attention has been given \nto the mechanics and meanings of literary representations of nursing compared to these \nmore clinical references;19 Kathryn Kueny\u2019s reading of accounts of the birth and nursing \nof Cain is a notable exception.20 Nonetheless, nursing is a recurring element in the lives of \ncentral protagonists throughout the s\u012bras, the length and popular nature of which leads \nthem to rove over significant swaths of everyday life even as they deliver narratives of \nextraordinary adventures. Moreover, fundamental biological changes that accompany \nmaternity are exaggerated or rendered uncanny in much popular literature to foretell \nthe coming of heroes. In her recent dissertation on women\u2019s roles in the siyar sha\u02bfbiyya, \nAmanda Hannoosh Steinberg discusses the \u201cheroic pregnancies\u201d that typically predict a \n\n17. Legal adoption, in the sense of conferring one\u2019s family name to someone outside one\u2019s natal line, \nis prohibited in the Quran (Q 33:5, Q 33:37), but other types of fosterage are permitted, most typically that \nestablished through milk-kinship, which integrates an infant into a family through a biological process. Though \ncases of adults being adopted are infrequent, several Muslim legal schools permit \u201cnon-infant suckling\u201d (ri\u1e0d\u0101\u02bf \nal-kab\u012br), typically using pumped milk, as a means of ceremonially brokering such a relationship later in an \nadoptee\u2019s life.", "start_char_idx": 19243, "end_char_idx": 22945, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "532811bd-a39d-4eee-ab79-0cfd72d5079a": {"__data__": {"id_": "532811bd-a39d-4eee-ab79-0cfd72d5079a", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8792b4a9-0885-408f-a194-504e78df5956", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "4dfe1777d8b8b46fd7b7e6aa2fbb1f13d53e026e62743e8bbcd094556ac6cf94", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6324c2e6-8879-4d0a-8f7e-bb61684baef6", "node_type": "1", "metadata": {}, "hash": "00f27aa5aede9ca5c2d99f17678a409bcb9c2810bd52e9d726ff361becda4db9", "class_name": "RelatedNodeInfo"}}, "text": "For more on fosterage in Islamic law, see J. Schacht, J. Burton, and J. Chelhod, \u201cRa\u1e0d\u0101\u02bf or Ri\u1e0d\u0101\u02bf,\u201d \nin Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill Online), http://doi.org/10.1163/1573-\n3912_islam_COM_0896. On adoption, see E. Chaumont, \u201cTabannin,\u201d in Encyclopaedia of Islam, 2nd ed., http://\ndoi.org/10.1163/1573-3912_islam_SIM_8913. On the prohibition against marriage and copulation between those \nrelated through milk kinship (ri\u1e0d\u0101\u02bfa), which is equivalent to the prohibition pertaining to those who share blood \nkinship (nasab), see Soraya Altorki, \u201cMilk-Kinship in Arab Society: An Unexplored Problem in the Ethnography \nof Marriage,\u201d Ethnology 19, no. 2 (1980): 233\u201344. See also Peter Parkes, \u201cFostering Fealty: A Comparative Analysis \nof Tributary Allegiances of Adoptive Kinship,\u201d Comparative Studies in Society and History 45, no. 4 (2003): 746. \nOn milk kinship as a structure used to supplant or simulate adoption for political reasons in Islamic societies, \nsee Balkrishan Shivram, Kinship Structures and Foster Relations in Islamic Society: Milk Kinship Allegiance in \nthe Mughal World (Shimla: Indian Institute of Advanced Study, 2014). \n\n18. On perceptions of maternal physiology in the medieval Islamic medical establishment, the most recent \nthoroughgoing study is Kathryn Kueny, Conceiving Identities: Maternity in Medieval Muslim Discourse and \nPractice (Albany: State University of New York Press, 2013).\n\n19. Hasan M. El-Shamy, Folk Traditions of the Arab World: A Guide to Motif Classification (Indianapolis: \nIndiana University Press, 1995), 1:69, 2:87\u201389.\n\n20. See Kathryn Kueny, \u201cThe Birth of Cain: Reproduction, Maternal Responsibility, and Moral Character in \nEarly Islamic Exegesis,\u201d History of Religions 48, no. 2 (2008): 110\u201329.\n\nhttp://doi.org/10.1163/1573-3912_islam_COM_0896\nhttp://doi.org/10.1163/1573-3912_islam_COM_0896\nhttp://dx.doi.org.proxy.uchicago.edu/10.1163/1573-3912_islam_SIM_8913\nhttp://dx.doi.org.proxy.uchicago.edu/10.1163/1573-3912_islam_SIM_8913", "start_char_idx": 22946, "end_char_idx": 24966, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6324c2e6-8879-4d0a-8f7e-bb61684baef6": {"__data__": {"id_": "6324c2e6-8879-4d0a-8f7e-bb61684baef6", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "532811bd-a39d-4eee-ab79-0cfd72d5079a", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b8e68aac9ccfa82904e8b20cd159eac5e1fc191a2debc70ad85a6ee964823cdd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f3e2c09e-7f84-4b18-89de-14f157e70ff5", "node_type": "1", "metadata": {}, "hash": "19f180c8e02b4ae065cea98c506cefea5d54147de8a2c20010bb70235edbb80c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  171\n\nhero\u2019s advent\u2014pregnancies that are \u201cunusual and challenging for the mother\u201d and that are \noften accompanied by supernatural circumstances.21 As seen below, lactation carries some \nof this magic and mystery as well. \n\nWith respect to household dynamics, nursing constitutes a domestic flashpoint of \nsorts. It is an everyday occasion in which the conventional power dynamics of the family \nare destabilized, with women providing a form of nourishment that men\u2014usually the \n\u201cbreadwinners\u201d\u2014are unable to supply. In the words of Avner Giladi, \u201c[nursing] plays a \ndecisive role not only in ensuring the nursling\u2019s survival prospects, the first stages of his/\nher socialization, and, according to Islamic medical theories, the consolidation of his/her \ncharacter traits but also in corroborating women\u2019s status vis-\u00e0-vis men and the power \nrelations that reign within the family.\u201d22 This renders breastfeeding a contested terrain \nbetween gendered factions.23 In some circumstances, conventionalized steps such as ta\u1e25n\u012bk \n(the administering of date pap by a father to a male child as his first food before he takes a sip \nof his mother\u2019s milk) intervene against the role of the woman as sole nurturer of a newborn, \nso that, as Kueny\u2019s puts it, \u201cpatriarchy continuously reasserts itself through a series of \npostpartum rituals.\u201d24 The ability to lactate is also, of course, a defining element of our \nspeciation (we are mammals) and sex differentiation (females have mammary glands) that \nis conditioned on what women have rather than what they lack.25 Therefore, breastfeeding \npresents a ripe moment for the emergence of another aspect of the gender anxieties that \nfigure in much premodern Arabic popular literature. Below, I give a preliminary assessment \nof the import of breastfeeding as a feature of popular literary sources. I begin with a brief \nsurvey of lactation and nursing imagery in related sources and then present the vignette \nfrom S\u012brat Dh\u0101t al-Himma along with my analysis. \n\nThe Versions of Dh\u0101t al-Himma\n\nThough the earliest evidence we have of S\u012brat Dh\u0101t al-Himma\u2019s existence dates to the \ntwelfth/sixth century, its extant manuscripts are from several centuries later\u2014a trait \n\n21. Amanda Hannoosh Steinberg, \u201cWives, Witches, and Warriors: Women in Arabic Popular Epic\u201d (PhD diss., \nUniversity of Pennsylvania, 2018), 153.\n\n22. Avner Giladi, \u201cLiminal Craft, Exceptional Law: Preliminary Notes on Midwives in Medieval Islamic \nWritings,\u201d International Journal of Middle East Studies 42, no. 2 (2010): 192. \n\n23. This tension perhaps conjures up associations with another common gender-differentiated issue evident \nin popular literature, namely, the fitna, or chaos and strife, that is often born out of a woman\u2019s sexualization and \nthe distraction she poses to men. The management of male appetite, albeit appetite of a different nature, is at \nissue in debates over fitna just as it is in the matter of breastfeeding. On the role of fitna in S\u012brat Dh\u0101t al-Himma, \nsee Remke Kruk, \u201cThe Bold and the Beautiful: Women and \u2018Fitna\u2019 in the S\u012brat Dh\u0101t al-Himma; The Story of N\u016br\u0101,\u201d \nin Women in the Medieval Islamic World: Power, Patronage, and Piety, ed. Gavin Hambly, 99\u2013116 (New York: St. \nMartin\u2019s Press, 1998).\n\n24. Kueny, Conceiving Identities, 141. \n25. As Robyn Lee reminds us, though, the category of \u201cmammal\u201d is, of course, itself a construct that bears \n\nsome historical contextualization. She explains that one of Linnaeus\u2019s aims in \u201cestablish[ing] the mammary \ngland as the defining feature of animal classification in 1758\u201d was a political one, as Linnaeus was strongly in \nfavor of maternal breastfeeding and was an anti\u2013wet nursing advocate. Robyn Lee, \u201cBreastfeeding and Sexual \nDifference: Queering Irigaray,\u201d Feminist Theory 19 (2018): 78.", "start_char_idx": 24969, "end_char_idx": 28829, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f3e2c09e-7f84-4b18-89de-14f157e70ff5": {"__data__": {"id_": "f3e2c09e-7f84-4b18-89de-14f157e70ff5", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6324c2e6-8879-4d0a-8f7e-bb61684baef6", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "01aa344f653bfad85026a516ec6e9e59c0d726bae6acbb94769dd2e58d71e1b3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6763a815-7b2a-4ab7-86af-fbd588381704", "node_type": "1", "metadata": {}, "hash": "fca53abbfab87a427ea52675d12f20e66ae6ed91adbaaaa85901aea837337f86", "class_name": "RelatedNodeInfo"}}, "text": "172  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\ncommon to popular tales that circulated between oral and written modes.26 S\u012bra texts \nare often lengthy, and their volumes were not necessarily kept consistently together. \nConsequently, the remnants of such works are frequently incomplete, consisting of a few \nmanuscript volumes that are sometimes inconsecutive.27 Having said that, MSS Arabe \n3840\u201351 contain an extensive version of S\u012brat Dh\u0101t al-Himma that, according to Georges \nVajda\u2019s notes on the manuscript, consists of twelve volumes that have been patched with \nfragments in different hands to bridge lacunae in the text. Claudia Ott notes that the \npatching occasionally results in overlaps, or repetition of passages.28 Vajda records the \nnames of three readers of the text that appear at the start of different volumes, given \nwith dates ranging from 1767\u201368/1180-82 to 1787/1201-02.29 In her extensive work on the \nmanuscript tradition of the s\u012bra, Ott identifies this large, composite manuscript as the \nsource from which a number of other manuscripts of the text were copied over the course \nof the nineteenth/thirteenth century.30 \n\nThe Tunisian edition of the text was printed in Judeo-Arabic in the 1890s, and its \nprovenance is better understood than that of MS 3840\u201351. This is in large part because one \nof the men who oversaw its printing and distribution, Rabbi Eliezer Farhi, was a prolific \nand well-networked member of the Tunisian Jewish intellectual elite of his era. His writings \ncovered myriad topics and genres, from journalism to parables.31 In particular, he was avidly \n\n26. As has been discussed by several scholars, the earliest mention of this s\u012bra is found in the autobiographical \nsection of Samaw\u02beal al-Maghrib\u012b\u2019s (d. 1175) polemical treatise, Ifh\u0101m al-Yah\u016bd (Silencing the Jews), written \nafter Samaw\u02beal\u2019s conversion from Judaism to Islam. Strikingly, he refers to having \u201cread\u201d the story rather than \nhearing it told aloud. He encountered the story of Dh\u0101t al-Himma as part of what Moshe Perlmann refers to as \n\u201cthe Arabic fiction literature of his day\u2014stories, anecdotes, popular romances of knighthood.\u201d The \u201cromances\u201d \nthat Samaw\u02beal lists are \u02bfAntar, Dh\u016b al-Himma wa-l-Ba\u1e6d\u1e6d\u0101l, and Iskandar Dh\u016b al-Qarnayn. See Samaw\u02beal \nal-Maghrib\u012b, If\u1e25\u0101m al-Yah\u016bd: Silencing the Jews, ed. and trans. Moshe Perlmann (New York: American Academy \nfor Jewish Research, 1964), 15, 100. The earliest dated portions of S\u012brat Dh\u0101t al-Himma, meanwhile, are from \n1430\u201331/833-35, according to Claudia Ott. See Claudia Ott, \u201cFrom the Coffeehouse into the Manuscript: The \nStoryteller and His Audience in the Manuscripts of an Arabic Epic,\u201d Oriente Moderno 22, no. 83 (2003): 444; \nClaudia Ott, Metamorphosen des Epos: S\u012brat al-Mu\u01e7\u0101hid\u012bn (S\u012brat al-Am\u012bra D\u0101t al-Himma) zwischen M\u00fcndlichkeit \nund Schriftlichkeit (Leiden: Leiden University, Research School CNWS, 2003), 67. For a more recent discussion \nof versions of the s\u012bra, both handwritten and printed, see Melanie Magidow, \u201cEpic of the Commander Dhat \nal-Himma,\u201d Medieval Feminist Forum, Subsidia Series no. 9, Medieval Texts in Translation 6 (2019): 3\u20135.\n\n27. On the partitioning and condensing of popular s\u012bra texts such as S\u012brat Dh\u0101t al-Himma in manuscripts used \nby reciters, see Ott, \u201cFrom the Coffeehouse,\u201d passim.", "start_char_idx": 28833, "end_char_idx": 32130, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6763a815-7b2a-4ab7-86af-fbd588381704": {"__data__": {"id_": "6763a815-7b2a-4ab7-86af-fbd588381704", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f3e2c09e-7f84-4b18-89de-14f157e70ff5", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "91e935ae6e003e50ae2c50047a6759799102ccfc56632f3103a32d7412ab4068", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "85fa371e-ae4b-4e37-907c-d38a055cdfdf", "node_type": "1", "metadata": {}, "hash": "b2042354990b4d89e26ce78887b752d521a3d50a0e0677e5ef232491e09342fa", "class_name": "RelatedNodeInfo"}}, "text": "On the \u201clending economy\u201d of popular texts, see Konrad \nHirschler, The Written Word in the Medieval Arabic Lands: A Social and Cultural History of Reading Practices \n(Edinburgh: Edinburgh University Press, 2012), 164\u201396.\n\n28. Ott, Metamorphosen des Epos, 106.\n29. Georges Vajda, \u201cNotices des manuscrits Arabe 3630\u20133698,\u201d Manuscript (Paris: Biblioth\u00e8que Nationale de \n\nFrance, D\u00e9partement des Manuscrits, 1940-69), Ms. Arabe 7302, fol. 53\u201354. https://gallica.bnf.fr/ark:/12148/\nbtv1b8458430f (October 17, 2019).\n\n30. Ott, Metamorphosen des Epos, 112.\n31. On Far\u1e25\u012b\u2019s intellectual network, see Yosef Tobi, \u201cFar\u1e25\u012b, Eliezer,\u201d in Encyclopedia of Jews in the \n\nIslamic World, ed. Norman A. Stillman (Leiden: Brill, 2010), https://referenceworks.brillonline.com/entries/\nencyclopedia-of-jews-in-the-islamic-world/farhi-eliezer-SIM_0007630; David M. Bunis, Joseph Chetrit, and \nHaideh Sahim, \u201cJewish Languages Enter the Modern Era,\u201d in The Jews of the Middle East and North Africa\n\nhttps://gallica.bnf.fr/ark:/12148/btv1b8458430f\nhttps://gallica.bnf.fr/ark:/12148/btv1b8458430f\nhttps://referenceworks.brillonline.com/entries/encyclopedia-of-jews-in-the-islamic-world/farhi-eliez\nhttps://referenceworks.brillonline.com/entries/encyclopedia-of-jews-in-the-islamic-world/farhi-eliez\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  173\n\ninterested in educational reform in the Jewish community, leading him to earn the moniker \nmask\u012bl (enlightened individual, or participant in the haskala, a Jewish intellectual revivalist \nmovement not dissimilar to the Arabic nah\u1e0da).32 Farhi was committed to producing Judeo-\nArabic editions of the siyar sha\u02bfbiyya, including the Azaliyya, the \u02bfAntariyya, and the \nTij\u0101niyya, and in part through them he came to be known as a father figure of Tunisian Judeo-\nArabic popular literature. Although his partner in printing, Hai Sitruk, was widely published \nas well, his role in the dissemination of s\u012bra literature is comparatively smaller: beyond a \ntranslation of the Alexander romance and his collaboration with Farhi on Dh\u0101t al-Himma, \nhe produced or coauthored translations of more contemporary works of derring-do, such as \nDefoe\u2019s Robinson Crusoe and Eug\u00e8ne Sue\u2019s Les myst\u00e8res de Paris. Both men also penned a \nnumber of creative works.33 Eus\u00e8be Vassel, who wrote an extensive catalogue of literature \nprinted in Judeo-Arabic in Tunis throughout the second half of the nineteenth/thirteenth \ncentury, notes that at least for his first s\u012bra publication, Farhi worked from a preexisting \nmanuscript that he had purchased.34 The occasional nearly verbatim overlap between his \nversion of S\u012brat Dh\u0101t al-Himma and other Arabic versions of the text suggests that he did \nlikewise here. But the question of how much he emended the text in his possession remains. \nHe seems to have made certain expurgations himself: the name of the prophet Mu\u1e25ammad \nappears virtually nowhere in the text, being usually replaced by Ibr\u0101h\u012bm or Sulaym\u0101n, \nthough some slips do occur, as in the occasional reference to al-Mu\u1e63\u1e6daf\u0101, the Chosen One, an \nepithet for Mu\u1e25ammad.", "start_char_idx": 32131, "end_char_idx": 35242, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "85fa371e-ae4b-4e37-907c-d38a055cdfdf": {"__data__": {"id_": "85fa371e-ae4b-4e37-907c-d38a055cdfdf", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6763a815-7b2a-4ab7-86af-fbd588381704", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "61d609a420d6f724c01f30a1a22288cd4c792c6df8c560d349480d7f0c7f2462", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "21314f58-4c7b-4e12-825a-dff9787777f3", "node_type": "1", "metadata": {}, "hash": "62b223cf2193ad91b7c966e7a7d424f278d1729636553ed64d4ae95172ef4270", "class_name": "RelatedNodeInfo"}}, "text": "Other differences, however, may be either his own doing or quirks \nin the manuscript he used; dialogue in the text takes place in Tunisian Arabic, and in at least \none instance of importance to the present study, a gloss on an obscure word is embedded \ndirectly into the narrative. When explaining the naming of the protagonist Junduba, who is \nnamed after the type of bird that miraculously shelters him from the heat when he has been \nabandoned in the desert, the narrator states:35 \n\nin Modern Times, ed. Reeva Spector Simon, Michael Menachem Laskier, and Sara Reguer, 113\u201342 (New York: \nColumbia University Press, 2002), 131\u201332. \n\n32. On the parallels between the haskala and the nah\u1e0da, see Lital Levy, \u201cThe Nah\u1e0da and the Haskala: A \nComparative Reading of \u2018Revival\u2019 and \u2018Reform,\u2019\u201d Middle Eastern Literatures: Incorporating Edebiyat 16, no. 3 \n(2013): 300\u201316. See also Yosef Chetrit and Lital Levy, \u201cHaskala Movement,\u201d in Encyclopedia of Jews in the Islamic \nWorld, ed. Norman A. Stillman (Leiden: Brill, 2010); Tzivia Tobi, \u201cHa-Rav ha-Maskil El\u02bfazar Far\u1e25i \u1e7fe-Yetsirota\u1e7f \nha-Sa\u1e6diriyyot (Tunis 1851\u20131930),\u201d in Ben \u02bf Ever la-\u02bfArav: Contacts Between Arabic Literature and Jewish Literature \nin the Middle Ages and Modern Times, ed. Yosef Tobi and Yitsak Avishur, 127\u201344 (Tel Aviv: Afikim, 2015). \n\n33. Several of Sitruk\u2019s contributions are enumerated in a booklist compiled by Yosef and Tsivia Tobi that \ncovers a century of Tunisian Judeo-Arabic works. See Yosef Tobi and Tsivia Tobi, Judeo-Arabic Literature in \nTunisia, 1850\u20131950 (Detroit: Wayne State University Press, 2014), 303\u201321.\n\n34. Eus\u00e8be Vassel, La litt\u00e9rature populaire des Isra\u00e9lites tunisiens, avec un essai ethnographique et \narch\u00e9ologique sur leurs superstitions (Paris: E. Leroux, 1904\u20137), 108\u20139. \n\n35. \u02bf Uq\u0101b (eagle) is here transliterated as \u02bfug\u0101b to reflect local pronunciation and the Judeo-Arabic original. \n\n\u05d3\u05d0\u05dc\u05da  \u05d0\u05d9\u05dc\u05d0  \u05ea\u05e2\u05d0\u05dc\u05d0  \u05d0\u05dc\u05dc\u05d4  \u05d5\u05d0\u05e8\u05e1\u05dc  \u05d0\u05dc\u05e1\u05dc\u05d0\u05de\u05d0  \u05d0\u05dc\u05dc\u05d4  \u05d9\u05d0  \u05e9\u05d3\u05d9\u05d3  \u05d7\u05e8  \u05d5\u05e7\u05ea\u05d4\u05d0  \u05d5\u05db\u05d0\u05df \n\u05d0\u05dc\u05e6\u05d1\u05d9 \u05d8\u05d9\u05e8 \u05d9\u05e1\u05de\u05d0 \u05e2\u05e0\u05d3 \u05d0\u05dc\u05e2\u05e8\u05d1 \u05c5\u05d2\u05e0\u05d3\u05d1\u05d0 \u05d5\u05d0\u05d7\u05e0\u05d0 \u05db\u05d9\u05e3 \u05de\u05d0 \u05e0\u05e7\u05d5\u05dc\u05d5 \u05e2\u05d2\u05d0\u05d135 \u05d0\u05d5 \u05e0\u05e1\u05e8 \u05d5\u0307\u05e6\u05dc\u05dc \n\n\u05e2\u05dc\u05d0 \u05d4\u05d0\u05da \u05d0\u05dc\u05c5\u05d2\u05e0\u05d9 \u05d1\u05c5\u05d2\u05d5\u05d0\u05e0\u05d7\u05d5\n\n\n\n174  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nAt that time it was extremely hot\u2014good Lord! God Almighty sent the young \nboy a bird, called a junduba among the Arabs, and we call it an \u02bfug\u0101b or a \nnasr (eagle), and it shaded that newborn with its wings.36 \n\nIn light of these ambiguities, I read the Judeo-Arabic version of the s\u012bra under the assumption \nthat it emerges from a similar context to other Arabic versions of the text, which is to say \nthat it is the product of a primarily Muslim compositional context rather than having \nbeen noticeably tailored for a new, Jewish readership.", "start_char_idx": 35243, "end_char_idx": 37895, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "21314f58-4c7b-4e12-825a-dff9787777f3": {"__data__": {"id_": "21314f58-4c7b-4e12-825a-dff9787777f3", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "85fa371e-ae4b-4e37-907c-d38a055cdfdf", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "47500644191449c90a2c819f469716ecb36a4082755e9bee8f67efd470de11b1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "66397813-cafc-4a5e-8588-b0da8f51e4cd", "node_type": "1", "metadata": {}, "hash": "ddb1188874c387006dd7e7e8a4cc121d57b3a561b5c779e0bb4fdbc18ab9c374", "class_name": "RelatedNodeInfo"}}, "text": "However, as discussed below, there \nare some felicitous parallels between Junduba\u2019s tale and certain midrashic or isr\u0101\u02be\u012bliyy\u0101t-\nderived representations of prophetic figures shared between Judaism and Islam. \n\nMilk and Myth, from Moses to Mu\u1e25ammad\n\nIn her work on S\u012brat Sayf b. Dh\u012b Yazan, Helen Blatherwick formulates a threefold typology \nunder which references to the prophets\u2014or, to use her term, the \u201cprophetic intertext\u201d\u2014\nfound in popular literature may be classified. Prophets make cameos in intra-diegetic, \nmoral tales told among the protagonists of the text; they appear as the former owners \nof heirlooms or relics acquired by the protagonists (a device that Blatherford reads as a \nform of wa\u1e63iyya, or prophetic inheritance, following John Renard); and they are alluded to \nobliquely through the reproduction of motifs drawn from apocryphal stories and regional \nmyths.37 Thus, the precedent of miraculous, providential, or bizarre lactation scenarios in \nthe corpus of anthological literature known as the qi\u1e63a\u1e63 al-anbiy\u0101\u02be (stories of the prophets) \nbears some discussion here. The following is by no means an exhaustive list of the sorts of \nlactation miracles and nursing tropes that appear in Arabic tales of the prophets and hero \nlegends. However, I have attempted to account for a number of the more prominent or \nexemplary motifs to guide the reading of the S\u012brat Dh\u0101t al-Himma excerpts below.\n\nPerhaps the most famous case of a nursling refusing milk from an unfit source, like \nJunduba does, occurs in the story of Moses. According to al-Kis\u0101\u02be\u012b\u2019s collection of tales of the \nprophets,\n\nOnce M\u016bs\u0101, peace be upon him, was settled in the Pharaoh\u2019s house, [\u0100siya\u2019s retinue] \nwished to nourish him by nursing. But he would not accept a breast, nor would he eat. \nThey grew perplexed and made every endeavor to feed him, but he [still] would not \neat\u2014as God said, \u201cWe had prevented him from nurses previously\u201d (Q 28:12)\u2014so they \nsent him with the caravans and women to the marketplace, [hoping] that perhaps they \nwould find someone who would agree to nurse him.38 \n\n36.  S\u012brat al-Dalhama, 10. \n37. Helen Blatherwick, Prophets, Gods, and Kings in S\u012brat Sayf ibn Dh\u012b Yazan: An Intertextual Reading of an \n\nEgyptian Epic (Leiden: Brill, 2016), 67. See also John Renard, Islam and the Heroic Image: Themes in Literature \nand the Visual Arts (Macon, GA: Mercer University Press, 1999), 140\u201345. \n\n38. Al-Kis\u0101\u02be\u012b, Qi\u1e63a\u1e63 al-anbiy\u0101\u02be (Cairo: D\u0101r al-\u1e6cib\u0101\u02bfa wa-l-Nashr al-Isl\u0101miyya, 1997), 382\u201383. \n\n\u0648\u0643\u0627\u0646 \u0648\u0642\u062a\u0647\u0640\u0640\u0627 \u062d\u0640\u0640\u0631 \u0634\u0640\u0640\u062f\u064a\u062f \u064a\u0640\u0640\u0627 \u0627\u0647\u0644\u0644 \u0627\u0644\u0633\u0640\u0640\u0627\u0645\u0629 \u0648\u0623\u0631\u0633\u0640\u0640\u0644 \u0627\u0647\u0644\u0644 \u062a\u0639\u0627\u0644\u0640\u0640\u0649 \u0627\u0644\u0640\u0640\u0649 \u0630\u0644\u0640\u0640\u0643 \u0627\u0644\u0635\u0628\u0640\u0640\u064a \u0637\u064a\u0640\u0640\u0631 \u064a\u0633\u0640\u0640\u0645\u064a \u0639\u0646\u0640\u0640\u062f \u0627\u0644\u0639\u0640\u0640\u0631\u0628 \n\u062c\u0646\u062f\u0628\u0640\u0640\u0629 \u0648\u0627\u062d\u0646\u0640\u0640\u0627 \u0643\u064a\u0640\u0640\u0641 \u0645\u0640\u0640\u0627 \u0646\u0642\u0648\u0644\u0640\u0640\u0647 \u0639\u063a\u0640\u0640\u0627\u0628 \u0627\u0648 \u0646\u0633\u0640\u0640\u0631 \u0648\u0638\u0640\u0640\u0651\u0644 \u0639\u0644\u0640\u0640\u0649 \u0647\u0640\u0640\u0627\u0643 \u0627\u0644\u062c\u0646\u0640\u0640\u064a \u0628\u062c\u0648\u0627\u0646\u062d\u0640\u0640\u0647", "start_char_idx": 37896, "end_char_idx": 40598, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "66397813-cafc-4a5e-8588-b0da8f51e4cd": {"__data__": {"id_": "66397813-cafc-4a5e-8588-b0da8f51e4cd", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "21314f58-4c7b-4e12-825a-dff9787777f3", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "d2fa75e1d60816aaf2d9037cb2ca7289e703c268db3ab2dbe789292f34197884", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "783e2a98-1afd-4729-b8ae-f409691dff00", "node_type": "1", "metadata": {}, "hash": "93f1936358c56a22c41b2c22793a3a187c51f59a38ec835a73dfb6ce0847954e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  175\n\nThe women happen upon Moses\u2019s sister, who brings them to his mother\u2019s abode, where \nhe finally nurses. Here, the mother-child bond is preserved not only because they are \ndrawn together by their natural connection but because of divine intercession precluding \nMoses\u2019s nursing during their period of separation. According to the tafs\u012br of Ibn Kath\u012br, the \nrestoration of Moses to his mother for nursing after the divinely ordained hunger strike \nmentioned in verse 12 of S\u016brat al-Qa\u1e63a\u1e63 (wa-\u1e25arramn\u0101 \u02bfalayhi al-mar\u0101\u1e0di\u02bf min qabl) had \nbenefits not only for the child but also for the mother, because she was calmed after fearing \nfor her child\u2019s wellbeing (wa-hiya \u0101mina ba\u02bfd m\u0101 k\u0101nat kh\u0101\u02beifa).39 In rabbinic readings of the \nMoses story, Moses rejects the breasts of Egyptian women not merely on the grounds that \nthey are not his mother but because of his prescient sense of community-based notions of \nmilk purity: halakha frowns on Jews using non-Jewish wet nurses except when necessary \nto preserve life. Moses, who is \u201cdestined to speak with the Divine presence,\u201d cannot place \nhis mouth on an impure breast.40 Perhaps because such rules about the correspondence \nof a nurse\u2019s faith with that of her nursling do not apply in Islam, Muslim thinkers do not, \nby and large, seem to have explicitly adopted such an interpretation. However, certain \nmystical readings of the verse do attribute Moses\u2019s lack of desire to nurse from Egyptian \nwomen to his emerging prophetic discernment rather than to an infant\u2019s yearning for his \nmother. Ibn \u02bfArab\u012b, for example, interprets the phrase min qabl (previously) in the Quranic \nverse as indicating that Moses was prevented from satisfying his body\u2019s base, pleasure- \nand instinct-driven needs for nourishment and physical fortification (al-taqaww\u012b wa-l-\ntaghadhdh\u012b bi-ladhdh\u0101t al-quwwa al-nafs\u0101niyya wa-shahaw\u0101tih\u0101) before his attainment of \nwisdom and purity of nature (qabl isti\u02bfm\u0101l al-fikr bi-n\u016br al-isti\u02bfd\u0101d wa-\u1e63af\u0101\u02be al-fi\u1e6dra).41 Other \nprominent Sufi exegetes, such as al-Sulam\u012b and al-Baql\u012b, claim that Moses understood that \nhad he nursed from a transgressor of God\u2019s commands (mukh\u0101lifa) or an animal (wa\u1e25sha), \nhe would not have been fit for a close relationship with God, metaphorically represented as \nbeing on His carpet (bis\u0101\u1e6d al-qurba). They even imply that the nursemaid of a child must be \nhuman in order for the child to attain esoteric knowledge.42 \n\nIbn Hish\u0101m, in his prophetic biography, connects God\u2019s intercession on Moses\u2019s behalf \nto promote nursing from a mother figure\u2014and thus from a figure of a moral and cultural \ndisposition that befits the prophet-child\u2014with an experience in the Prophet Mu\u1e25ammad\u2019s \nearly infancy, involving his foster mother, \u1e24al\u012bma bt. Ab\u012b Dhu\u02beayb. Because of ongoing \ndrought and malnutrition, \u1e24al\u012bma is unable to produce milk even for her own son. \nNevertheless, she follows the custom of her tribe\u2019s women and rides through the environs \nof Mecca, seeking a child to nurse. All of the other women spurn Mu\u1e25ammad because he is \nan orphan, not recognizing his impending significance. Failing to find a nursling and feeling \n\n39. Ibn Kath\u012br, Tafs\u012br Ibn Kath\u012br (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1998), 2:201. \n40. Jordan Rosenblum, \u201c\u2018Blessings of the Breasts\u2019: Breastfeeding in Rabbinic Literature,\u201d Hebrew Union \n\nCollege Annual 87, no.", "start_char_idx": 40602, "end_char_idx": 44024, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "783e2a98-1afd-4729-b8ae-f409691dff00": {"__data__": {"id_": "783e2a98-1afd-4729-b8ae-f409691dff00", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "66397813-cafc-4a5e-8588-b0da8f51e4cd", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "537493dea7b4ef9f2512274596c435a8eb747053f8f94e0fcbdf9ee47308c272", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4d212c45-b11b-425b-b31f-441e40033d68", "node_type": "1", "metadata": {}, "hash": "5120b3b21ee6d4dc721639525aa35bff93b2c926690b99e39b55fc28362c0ad4", "class_name": "RelatedNodeInfo"}}, "text": "145 (2016): 172\u201373.\n41. Ibn al-\u02bfArab\u012b, Tafs\u012br Mu\u1e25y\u012b al-D\u012bn b. al-\u02bfArab\u012b (Cairo: Ma\u1e6dba\u02bfat B\u016bl\u0101q, 1867), 2:109. \n42. Ab\u016b \u02bfAbd al-Ra\u1e25m\u0101n Mu\u1e25ammad b. al-\u1e24usayn al-Sulam\u012b, \u1e24aq\u0101\u02beiq al-tafs\u012br, ed. Sayyid \u02bfUmr\u0101n (Beirut: D\u0101r \n\nal-Kutub al-\u02bfIlmiyya, 2001), 101; R\u016bzbih\u0101n al-Baql\u012b al-Sh\u012br\u0101z\u012b, \u02bfAr\u0101\u02beis al-bay\u0101n f\u012b \u1e25aq\u0101\u02beiq al-Qur\u02be\u0101n, ed. A\u1e25mad \nFar\u012bd al-Mizyad\u012b (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2008), 80.", "start_char_idx": 44025, "end_char_idx": 44420, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4d212c45-b11b-425b-b31f-441e40033d68": {"__data__": {"id_": "4d212c45-b11b-425b-b31f-441e40033d68", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "783e2a98-1afd-4729-b8ae-f409691dff00", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "6f48adf25d29d3159d63fb6c5eb1bb9f1dc32bbf3cc8404350e110e7a728aa30", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1950a085-87a3-4af7-8977-6ad3a3f2e817", "node_type": "1", "metadata": {}, "hash": "138ac97f22f2ca1c84dd71aef41454bcb2e19a6525ef74220ac145db92eb54ee", "class_name": "RelatedNodeInfo"}}, "text": "176  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nremorse, \u1e24al\u012bma resolves to nurse Mu\u1e25ammad despite knowing that she physically cannot \ndo so at that time. Her husband advises her that \u201cGod may be on the verge of giving you a \nblessing through him,\u201d and \u1e24al\u012bma returns to her mount with the child and gives him her \nbreasts, which fill with milk to the child\u2019s satisfaction. Even \u1e24al\u012bma\u2019s milch camel, whose \nmilk supply had also dwindled because of the harsh conditions, suddenly yields milk again, \nenabling \u1e24al\u012bma, too, to drink and to replenish herself.43 In the s\u012bra, Ibn Hish\u0101m prefaces \nthe narrative of \u1e24al\u012bma nursing Mu\u1e25ammad with the Quranic verse about Moses\u2019s delayed \nsuckling, creating a vivid similarity between the two infants.44 \n\nAccording to Kueny, such stories valorize nursing women who prioritize their children\u2019s \nnutrition or health over their own and thus promote an ideal of maternal self-sacrifice. But \nthe stories may also be read to some extent as an exaggeration of the workings of the natural \nworld, for in these tales it is not only the women who earn acclaim, but also the children \nwhom they nurse.45 Children who are able to nurse consistently and plentifully are likely \nto have better health and survival prospects. It is unsurprising, then, that super-strong \nchampions and unblemished prophets alike should have legendarily superlative (even \nGod-given) access to breast milk. For women, meanwhile, ample lactation is an affirmation \nof God\u2019s power and has the capacity to restore their faith\u2014\u1e24al\u012bma\u2019s husband is quick to \nremark that she has been blessed by the boy, to which she replies, \u201cTruly this is my hope \n(wa-ll\u0101h\u012b inn\u012b la-arj\u016b dh\u0101lik)!\u201d46 In this fashion, the mother-child bond becomes enveloped \nin a sacred or miraculous awareness. \n\nEven when a child is consuming a mother\u2019s milk, though, environmental factors can \nintervene in the nursing experience, leaving an indelible mark on the child\u2019s traits that \npersists long after weaning. In her discussion of the birth of Cain, Kueny notes that \nal-Tha\u02bflab\u012b, in his collection of prophetic lore, \u02bfAr\u0101\u02beis al-maj\u0101lis f\u012b qi\u1e63a\u1e63 al-anbiy\u0101\u02be, claims \nthat Cain was nursed in the heavenly Garden prior to Eve\u2019s first menses (which is one of \nthe punishments later visited upon her as she leaves the Garden). Most medieval thinkers \nbelieved breast milk and menstrual issue to be composed of the same material, channeled \nto different parts of the body.47 The \u201cpure milk\u201d that Cain drank, in Kueny\u2019s reading, \nironically sets him up not to be pure of heart but rather to have a nonnormative ethical \nconstitution that reflects his nonnormative childhood, the dark implications of which come \nto fruition when Cain murders his brother.48 Being born and suckled in the Garden has left \nCain poorly adapted to the earthly realm in which he later finds himself. A supernatural \nnursing experience portends an unnatural and at times dangerous existence. Cain\u2019s tale is \n\n43. Ibn Hish\u0101m, al-S\u012bra al-nabawiyya li-Ibn Hish\u0101m (Beirut: D\u0101r al-Kit\u0101b al-\u02bfArab\u012b, 1990), 188\u201389.\n44. Ibid., 185.\n45. Kueny, Conceiving Identities, 133\u201334. \n46. Ibn Hish\u0101m, al-S\u012bra al-nabawiyya, 189.\n47. This belief has roots in ancient Greek thought and has long been used to explain such phenomena as the \n\ndisappearance of the menses during lactation. At times, heavy menstruation was treated with the application \nof cupping-glasses to the breasts. Helen King, Hippocrates\u2019 Woman: Reading the Female Body in Ancient Greece \n(London: Routledge, 1998), 34\u201335.\n\n48. Kueny, \u201cBirth of Cain,\u201d 115\u201317.", "start_char_idx": 44424, "end_char_idx": 47985, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1950a085-87a3-4af7-8977-6ad3a3f2e817": {"__data__": {"id_": "1950a085-87a3-4af7-8977-6ad3a3f2e817", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4d212c45-b11b-425b-b31f-441e40033d68", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "c1f533872c65df2da951fa3b916974feb0060100335e66cea23c2671a5326875", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "93c9f7b5-fdfb-4c68-bd08-cd17ac8d6b81", "node_type": "1", "metadata": {}, "hash": "3ffd6d887e3e2be1faec4260cedea9d68cc460ba932892c806733ce556e0cc3c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  177\n\ncautionary. In contrast, Moses\u2019s birth story and its citation in the Quran looms large as the \nguiding framework for idealizations of nursing in prophetic literature, informing narrations \nof Mu\u1e25ammad\u2019s own struggles with nursing. The ideal of women caring for abandoned \nchildren despite adversity is visible popular literature as well.49\n\nMilk from Humans and Beasts in Popular Sources \n\nIn addition to their robust prophetic intertexts, many of the s\u012bra texts also make frequent \nreference to other texts of their genre and of neighboring genres of popular literature, such \nas the nighttime stories (asm\u0101r) found in Alf layla wa-layla.50 In the case of nonprophetic \npopular works, supernatural nursing experiences arise not only through environmental \ninfluences and divine-human interaction but also through the appearance of nonhuman \nnurses. Although, as noted above, prophetic narratives tend to follow the Quranic precedent \nof Moses in promoting tales of mothers or foster mothers who are able to sustain their \nnursing regimens even in dire circumstances, and portions of the exegetical tradition even \nmilitate directly against suckling from animals, there are numerous attestations in popular \nliterature in both Arabic and Persian of children being suckled by animals when human \nnurses are absent or have failed to provide milk for them. \n\nAs seen below, variations of the hero Junduba\u2019s narrative describe his nurturing by a \nvariety of animals who ensure the newborn\u2019s survival. The jundub bird shades him from the \ndesert heat, and in one variant a gazelle suckles him after his mother is killed. When prince \nD\u0101rim retrieves the child, he takes it as a sign of Junduba\u2019s mother\u2019s apotropaic purity and \ngoodness that the baby has not been carried off by a desert beast. Junduba is far from the \nonly child in Arabic literature to be reared by wild animals rather than by humans. Perhaps \nthe best-known occurrence of this motif is in the life of the feral man \u1e24ayy b. Yaq\u1e93\u0101n, born \nfrom the ground itself and raised untouched by human contact; he is nursed by a female \ngazelle or deer (\u1e93abiya).51 In the collection of stories that make up al-\u1e24ik\u0101y\u0101t al-\u02bfaj\u012bba wa-l-\nakhb\u0101r al-ghar\u012bba, recently translated from a sole surviving manuscript by Malcolm Lyons \nas Tales of the Marvelous and News of the Strange, a prince named Mauhub, who is born to \nking Shimrakh, a descendant of Nebuchadnezzar, refuses to nurse from any of the palace \n\n49. The story of Moses as the archetypical foundling also provides the pattern for a number of heroic \nchildhoods in popular Arabic and Persian lore, sometimes quite explicitly. For example, S\u012brat Dh\u0101t al-Himma\u2019s \nBa\u1e25r\u016bn and the Persian D\u0101r\u0101bn\u0101ma\u2019s eponym, D\u0101r\u0101b both have names relating to their being transported by \nand found in the water; this naming pattern plays directly on the etymology of Moses\u2019s name, meaning \u201cdrawn \nfrom the water\u201d (Exodus 2:10).\n\n50. In the case of S\u012brat Dh\u0101t al-Himma, such borrowing is especially evident in the fact that parts of the \ntriumphal chivalric legend of \u02bfUmar al-Nu\u02bfm\u0101n (or \u02bfAmr b. \u02bfUbayd All\u0101h, as he is designated in the s\u012bra) appear \nboth in this s\u012bra and in Alf layla. Following Wen-Chin Ouyang\u2019s logic, we may say that in S\u012brat Dh\u0101t al-Himma this \nintertextuality has the effect of nesting a (mini-)s\u012bra within the main s\u012bra, whereas in Alf layla it perturbs the \nline between epic and romance given the star-crossed, romantic backdrop of the principal storyline.", "start_char_idx": 47989, "end_char_idx": 51547, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "93c9f7b5-fdfb-4c68-bd08-cd17ac8d6b81": {"__data__": {"id_": "93c9f7b5-fdfb-4c68-bd08-cd17ac8d6b81", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1950a085-87a3-4af7-8977-6ad3a3f2e817", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "54601da30d4f165a075ea903207131dc0c8c3655f1090a446cad6bab8b1693ce", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ad30db44-0b6c-4864-9cb1-ed73f24aa4ad", "node_type": "1", "metadata": {}, "hash": "2d28df5dc293bafba7a30afeff8a5f89349ffd365c53221282ab3ebf160aace6", "class_name": "RelatedNodeInfo"}}, "text": "See Canard, \n\u201cDhu \u2019l Himma\u201d; Wen-Chin Ouyang, \u201cThe Epical Turn of Romance: Love in the Narrative of \u02bfUmar al-Nu\u02bfm\u0101n,\u201d \nOriente Moderno 22, no. 83 (2003): 485\u2013504.\n\n51. Ibn \u1e6cufayl, \u1e24ayy b. Yaq\u1e93\u0101n (Cairo: D\u0101r al-Ma\u02bf\u0101rif, 1952), 52.", "start_char_idx": 51548, "end_char_idx": 51777, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ad30db44-0b6c-4864-9cb1-ed73f24aa4ad": {"__data__": {"id_": "ad30db44-0b6c-4864-9cb1-ed73f24aa4ad", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "93c9f7b5-fdfb-4c68-bd08-cd17ac8d6b81", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "2ce4b66e86a87542329776f1da382891189df625c5ccc7957f9e272299642834", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9c73083e-45d5-423b-82d7-61413be2e50a", "node_type": "1", "metadata": {}, "hash": "c698131712f8f44186ece7cca5c6b18fa5ff68ea8f18299361519bb808fd4fa9", "class_name": "RelatedNodeInfo"}}, "text": "178  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nmaids after his mother dies.52 But when Shimrakh brings home a lioness captured on a hunt, \nthe prince suckles from her alongside the lioness\u2019s two cubs, which endows him with the \nlion\u2019s archetypical courage and strength. The infant s\u012bra hero \u02bfAl\u012b al-Zaybaq is subject to \na set of events that demonstrate how the nursing motifs sketched above can combine and \ncompound: like Moses, he is removed from his mother immediately after birth, but unlike \nMoses he is swept off into the world of the jinn. When returned, he suckles from a lion \nrather than his mother.53 Fosterage by jinn also occurs in S\u012brat Sayf b. Dh\u012b Yazan, though \nthis time following willful maternal abandonment. As a result, the young Sayf acquires a \njinn\u012bya milk-sister, who becomes a key ally\u2014a supernatural accomplice produced by the \nbinding of Sayf\u2019s lineage to a magical realm.54 Such tropes appear in Persian literature as \nwell. For example, in the Sh\u0101hn\u0101ma the s\u012bmurgh (who, despite being a birdlike creature, has \nmammary glands and feeds its young with milk) nurses the foundling Z\u0101l, abandoned by his \nparents because of his albinism.55\n\nIn each case, a defining feature is once again the unique destiny of the child, who is \nset to attain the heights of heroism or, in the case of \u1e24ayy, of perspicacity and intellect. \nThe cameoed animals often have associations that underscore the child\u2019s uniqueness and \nimportance: a gazelle, in much Arabic literature, is the epitome of feminine grace and \nbeauty, and so the gazelle-as-nurse in some ways not merely supplants but supersedes the \nimage of a human woman. The nursing of a lioness\u2014whose ferocity and role as the family\u2019s \nchief huntress invert norms of masculinity and femininity in human family structures\u2014\nendows a male child with the lioness\u2019s qualities, which manifest as a ratcheted-up \nmasculinity, rendering him dauntless, competent, and strong. By implication, rearing by \ntwo human, gender-normative parents may not confer such heroic traits in equal measure. \nAnd of course, the lion is a symbol of kingship, so nursing only from a lioness firmly marks \na child\u2019s royal status. \n\nEven in perfectly ordinary birth and nursing scenarios, an infant hero\u2019s response to \nnursing can sometimes presage his future as a fighter. This is especially evident in the s\u012bra \nof \u02bfAntar b. Shadd\u0101d, whose comportment on occasions when his mother delays nursing \nhim adumbrates his preternatural strength and pugnacity. At the two-year mark\u2014the \nconventional time of weaning in Islamic societies56\u2014\u02bfAntar\u2019s mischievous streak reaches an \nearly apogee: \n\nIf his mother Zab\u012bba ever prevented him from nursing, \u02bfAntar would grumble and wail \nand growl and reproach her, like the grousing of beasts of prey. His eyes would redden \nuntil they became like embers set ablaze. Every day he required a new swaddle because \n\n52. Malcolm Lyons, Tales of the Marvelous and News of the Strange (London: Penguin Classics, 2014), 399.\n53. Lyons, Arabian Epic, 5. See also Malcolm Lyons, The Man of Wiles in Popular Arabic Literature: A Study of \n\na Medieval Arab Hero (Edinburgh: Edinburgh University Press, 2012), 2. \n54. Blatherwick, Prophets, Gods, and Kings, 32, 192\u201396. I am indebted to Helen Blatherwick for her comments \n\non earlier drafts of this paper and for bringing her work on Sayf\u2019s foster family to my attention. \n55. See A. Shapur Shahbazi and Simone Cristoforetti, \u201cZ\u0101l,\u201d in Encyclopaedia Iranica, online ed., ed. Ehsan \n\nYarshater, updated July 20, 2009, http://www.iranicaonline.org/articles/zal.\n56. Q 2:233 (discussed below). \n\nhttp://www.iranicaonline.org/articles/zal", "start_char_idx": 51781, "end_char_idx": 55438, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9c73083e-45d5-423b-82d7-61413be2e50a": {"__data__": {"id_": "9c73083e-45d5-423b-82d7-61413be2e50a", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ad30db44-0b6c-4864-9cb1-ed73f24aa4ad", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "2f7153d0bd582d5b14f82b75e7606f8214f2ee704e95fc8ded1326918510608f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "682e6d6c-ccc5-4c07-9974-2c7d76ffdc07", "node_type": "1", "metadata": {}, "hash": "c38776aeb1aa9b11aa2717a2917131798eb9d0ac459970db5ec94a1f878f2418", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  179\n\nhe would tear it apart, even if it was made of iron. When he reached two full years of \nage, he began to move and play around the camp, and he would grab tent pegs and \nuproot them so that the tents would collapse upon their occupants. Many times over \nhe did this, and he would wrestle with dogs, take hold of their tails, and strangle their \nyoung to death, and he would assail young men and children. If he saw a small child, he \nwould snatch at his face, throw him down on his back, and take what he wanted from \nhim. If it was a big child, he would wrestle him until his limbs failed. He did not cease \ndoing this until he was weaned and turned three years old, and he grew, developed, and \nmatured. Then he set out, and mention of him began to spread.57\n\nThe significance of milk bonds and nursing practices looms large in S\u012brat Dh\u0101t al-Himma \nalso beyond Junduba. The text\u2019s central heroine, F\u0101\u1e6dima Dh\u0101t al-Himma, is nearly killed in \ninfancy by her father because he had so desperately wanted a son\u2014indeed, he had staked \nhis share of the tribal chiefdom in a pact with his brother on the prospect of having a male \nheir. A benevolent servant, named Su\u02bfd\u0101, takes her in. Su\u02bfd\u0101, who is elegized as a generous \nwoman, is said to be of Turkish origin (b\u0101dhila turkiyya),  but she is evidently black-skinned. \nThis may be gleaned from the fact that when F\u0101\u1e6dima unexpectedly births a black child, \nshe is accused of having had an affair with her milk-brother Marz\u016bq, son of Su\u02bfd\u0101.58 The \nscandal of F\u0101\u1e6dima\u2019s alleged dalliance is magnified by the notion that it may have been with \nher milk-kin, making her guilty not only of adultery but also of incest; her father-in-law \nconnects the blackness of her child with her alleged sexual deviance in a line of satirical \n(hij\u0101\u02be) poetry that likens the boy\u2019s origins to those of dogs and his color to that of crows.59 \nThe epithet \u201cson of Marz\u016bq\u201d follows F\u0101\u1e6dima\u2019s child, the hero \u02bfAbd al-Wahh\u0101b, throughout \nhis adventures and is often used as an instigating tactic by his enemies before battle. In \nthis way, violation (or apparent violation) of the normative relationships imparted by \nbonds of milk\u2014which are, in turn, underpinned by considerations of class and race\u2014incurs \ncastigation of both the mother and the child.60 \n\nIn an abridgement of the s\u012bra, written by Shawq\u012b \u02bfAbd al-\u1e24ak\u012bm and translated by \nOmaima Abou-Bakr, that is there described as a Palestinian epic, F\u0101\u1e6dima is so distraught \nat the existence of her newborn son\u2014conceived during a sexual assault by her husband\u2014\n\n57. S\u012brat \u02bfAntara b. Shadd\u0101d (Cairo: Ma\u1e6dba\u02bfat B\u016bl\u0101q, 1886), 1:127.\n58. Su\u2018d\u0101 being portrayed simultaneously as a Turk and a black-skinned woman likely emerges from the \n\ncommon semiotic conflation of black people and slaves in Arabic popular literature. S\u012brat Dh\u0101t al-Himma, VI:15, \nVII:18. On the historical development of the identification of blacks with slavery in theology, literature, and \npublic discourse, see David M. Goldenberg, Black and Slave: The Origins and History of the Curse of Ham (Boston: \nde Gruyter, 2017). \n\n59. S\u012brat Dh\u0101t al-Himma, VII:36.\n60.", "start_char_idx": 55441, "end_char_idx": 58632, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "682e6d6c-ccc5-4c07-9974-2c7d76ffdc07": {"__data__": {"id_": "682e6d6c-ccc5-4c07-9974-2c7d76ffdc07", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9c73083e-45d5-423b-82d7-61413be2e50a", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "ea537d2e95c8141d840b07fe9b043b6cbbac217f98a93837a5bf9e4d57b4d92a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b9d617f6-ebb6-4ac1-843c-2637c789791b", "node_type": "1", "metadata": {}, "hash": "87c5b362af38f30ff787a121be718fe6edf0ab31ffa0c045714c8818fbd8469c", "class_name": "RelatedNodeInfo"}}, "text": "S\u012brat Dh\u0101t al-Himma, VII:36.\n60. This treatment of \u02bfAbd al-Wahh\u0101b raises another significant parallel between his story and that of \n\nJunduba, namely, the centrality to his early childhood of a trial to ascertain his legitimacy. Having been born \na different color from his parents, \u02bfAbd al-Wahh\u0101b must prove the nobility of his bloodline, though unlike \nthe infant Junduba, he must do so when he is already on the precipice of warriorhood, and in his case it is his \nepidermal race that he must overcome, rather than his having been a foundling. See Schine, \u201cConceiving the \nPre-Modern Black-Arab Hero.\u201d\n\n\n\n180  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nthat she refuses to nurse him and he must be removed from her.61 This is another instance \nof carryover from the mother\u2019s experiences to those of her child, in that F\u0101\u1e6dima\u2019s sexual \ntrauma renders her unable to nourish her son. To be sure, the idea of a milk-mediated \nbodily and spiritual connection between a nurse and an infant was supported by the \nmedical discourses of the time, which held that the person from whom the child suckled, \nwhether the mother or a wet nurse, would impart her traits to the infant, from skin color \nto physiognomy to general disposition. Like the uterine blood from which it was thought to \nbe derived, breast milk was construed as a conduit through which traits were transmitted \noutside the womb, just as they had been transmitted through blood within it. Figures such \nas al-J\u0101\u1e25i\u1e93 carried this scientific analogy between milk and blood particularly far, arguing \nthat just as blood tinctures the baby in the womb, milk clarifies and lightens the baby\u2019s skin \nin infancy. Ibn Qutayba noted that children would grow to resemble either their mothers \nor their wet nurses, depending on how they received their nourishment.62 According to \nIbn S\u012bn\u0101, wet nurses therefore ought to be chosen for their appropriate age (sinn), comely \nappearance (su\u1e25an), and moral rectitude (akhl\u0101q).63 Consequently, if a child passes from \none nurse to another, these bonds and semblances may transform, which may explain, in \npart, the foundling Junduba\u2019s reticence to nurse from his new mother\u2014a reticence that \nshe reciprocates. Such concerns about the disposition and appearance of a wet nurse are \ncompounded by the quality of her social standing, as with the anxieties produced by F\u0101\u1e6dima \nDh\u0101t al-Himma\u2019s association with the black Su\u02bfd\u0101 and her son. Similar anxieties\u2014though \noperating in the reverse direction\u2014about Junduba\u2019s provenance and the effect that his \ndishonorable birth might have on his new family\u2019s social standing come to bear on the \nquestion of whether or not to take him in as a nursling.\n\nJunduba the Foundling \n\nJunduba, the first major hero to make an appearance in S\u012brat Dh\u0101t al-Himma, is the \ngreat-grandfather of the eponymous heroine, F\u0101\u1e6dima. His story begins with the death of his \nfather, al-\u1e24\u0101rith, chief of the tribe of Kil\u0101b. Al-\u1e24\u0101rith\u2019s pregnant widow, Arb\u0101b (or Rab\u0101b), \nbegins to fear for her safety, knowing that al-\u1e24\u0101rith had kept the other tribes in line and \nhad successfully staved off raiding parties. She decides to abscond with the slave Sall\u0101m, \nwho had remained a loyal member of her household even after his master\u2019s death. Sall\u0101m\u2019s \nloyalty had an ulterior motive, however, and while on the road he propositions her, asking \n\n61. Shawq\u012b \u02bfAbd al-\u1e24ak\u012bm and Omaima Abou-Bakr, Princess Dhat al-Himma: The Princess of High Resolve \n(Guizeh: Foreign Cultural Information Dept., 1995), 75\u201376.\n\n62.", "start_char_idx": 58600, "end_char_idx": 62116, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b9d617f6-ebb6-4ac1-843c-2637c789791b": {"__data__": {"id_": "b9d617f6-ebb6-4ac1-843c-2637c789791b", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "682e6d6c-ccc5-4c07-9974-2c7d76ffdc07", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "5884d4ec8fb550761d9c59fcf0bf0c038c79ad107e7c48b67ff1b77d6f3b4b50", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "90fa3597-8a2b-454a-a504-596eb41dda77", "node_type": "1", "metadata": {}, "hash": "e51fcf34530cb32460885acc267783c5e0ac29f1917acd06166aa858c643dfc8", "class_name": "RelatedNodeInfo"}}, "text": "62. On the function of milk in forging physical and psychological resemblance, see Schine, \u201cConceiving the \nPre-Modern Black-Arab Hero,\u201d 14\u201315; Kueny, Conceiving Identities, 140; al-J\u0101\u1e25i\u1e93, al-\u02bfIbar wa-l-i\u02bftib\u0101r, ed. \u1e62\u0101bir \nIdr\u012bs (Cairo: al-\u02bfArab\u012b, 1994), 78; \u02bfAbd All\u0101h b. Muslim b. Qutayba, \u02bfUy\u016bn al-akhb\u0101r, 2:68-69. On ideas about the \nutility of animal milk in altering one\u2019s physical form, Aysha Hidayatullah cites a telling story in which \u02bf\u0100\u02beisha \nsays that Mu\u1e25ammad\u2019s son by M\u0101riyya the Copt, Ibr\u0101h\u012bm, resembles his father only because he was fed camel \nand sheep milk, which lightened his skin and fattened him up. See Aysha Hidayatullah, \u201cM\u0101riyya the Copt: \nGender, Sex and Heritage in the Legacy of Mu\u1e25ammad\u2019s Umm Walad,\u201d Islam and Christian-Muslim Relations 21, \nno. 3 (2010): 233.\n\n63. Ibn S\u012bn\u0101, Q\u0101n\u016bn f\u012b al-\u1e6dibb (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1999), 114.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  181\n\nof her \u201cwhat men ask of women.\u201d Trying to elude him, Arb\u0101b excuses herself to wash and \nimmediately goes into labor, giving birth to a son. When Sall\u0101m sees what has happened, \nthe text states:64\n\nHe looked at her with an angry gaze and said, \u201cWhat\u2019s this trick you\u2019ve \npulled, you whore, that you\u2019ve only just given birth now, right when I wanted \nsomething from you?\u201d Because he had it in his head that a woman could \ngive birth of her own will.65 He pulled her by her forelocks, laid her on the \nground, and brought forth a dagger. Then he fell upon her, [going] from the \nGemini to Mercury.66\n\nWhether Sall\u0101m actually rapes Arb\u0101b before killing her remains ambiguous. In the 1909 Cairo \nversion, Sall\u0101m cuts off her head in a rage without fulfilling his desire, and she tumbles to \nthe ground.67 In MS Arabe 3840, however, Arb\u0101b dies from the childbirth itself, with Sall\u0101m \nhaving run off in fear as soon as her labor began.68 But all versions agree that immediately \nafter the birth, just before she expires, Arb\u0101b attaches to her newborn son\u2019s forearm a \nsmall locket-like case (\u1e25irz) detailing his nasab (genealogy). Some time later, a prince from \nthe nearest w\u0101d\u012b, named D\u0101rim, happens upon the child while on a gazelle hunt, trying to \ndistract himself from the loss of his own newborn son:69\n\n64.  Though the conventional spelling is \u02bfu\u1e6d\u0101rid, the term appears with this orthography in the original. \n65.  In the 1909 Cairo edition, the dialogue is more drawn out, and Sall\u0101m claims he was told by another \n\nman that women could give birth by \u201csqueezing their bellies\u201d and using sheer force. Arb\u0101b rebuts this false \nassumption, saying that \u201cthis [would take] a stunning ability, and it is beyond [the capacity of] all humankind.\u201d \nS\u012brat Dh\u0101t al-Himma, I:10. \n\n66.  This enigmatic idiom seems to connote the length of the cut he made on Arb\u0101b\u2019s body with the dagger. \nS\u012brat al-Dalhama, 9. \n\n67.  S\u012brat Dh\u0101t al-Himma, I:10. \n68.  S\u012brat al-muj\u0101hid\u012bn, fol. 6.\n69.  Sic.", "start_char_idx": 62113, "end_char_idx": 65054, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "90fa3597-8a2b-454a-a504-596eb41dda77": {"__data__": {"id_": "90fa3597-8a2b-454a-a504-596eb41dda77", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b9d617f6-ebb6-4ac1-843c-2637c789791b", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "fc66fc4a03ffb079af1d83f2ab8ea71409c897a04a520c1b17f5e52e36573342", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e7546e37-9601-416e-8555-d2358b661f3e", "node_type": "1", "metadata": {}, "hash": "662d34b2bbf680b792078313bedc39b16590a87c1fc5b3058e613b662e003a5a", "class_name": "RelatedNodeInfo"}}, "text": "6.\n69.  Sic.\n\n\u05de\u05db\u05e8\u05ea  \u05d0\u05dc\u05d3\u05d9  \u05e2\u05d0\u05d4\u05e8\u05d0  \u05d9\u05d0  \u05d0\u05dc\u05de\u05db\u05e8\u05d4  \u05d4\u05d0\u05d3  \u05dc\u05d0\u05e9  \u05dc\u05d4\u05d0  \u05d5\u05e7\u05d0\u05dc  \u05d0\u05dc\u05c5\u05d2\u0307\u05e6\u05d1  \u05d1\u05e2\u05d9\u05df  \u0307\u05e4\u05d9\u05d4\u05d0  \u05d5\u0307\u05db\u05d6\u05e8 \n\u05d5\u05d0\u05e0\u05ea\u05d9 \u05de\u05d0 \u05dc\u05e7\u05d9\u05ea \u05ea\u05d5\u05dc\u05d3 \u05d0\u05dc\u05d0 \u05ea\u05d5\u05d5\u05d0? \u05d5\u05e7\u05ea \u05d0\u05dc\u05d3\u05d9 \u05d0\u05e0\u05d0 \u05d7\u05d0\u05c5\u05d2\u05ea\u05d9 \u05d1\u05d9\u05da. \u05dc\u05d0\u05e0\u05d4\u05d5 \u0307\u05e4\u05d9 \u05d1\u05d0\u05dc\u05d5 \u05d0\u05dc\u05d3\u05d9 \n\u05d0\u05dc\u05d0\u05e8\u0307\u05e5 \u05d0\u05d9\u05dc\u05d0  \u05d5\u05e1\u05ea\u05d7\u05d4\u05d0  \u05e0\u05d5\u05d0\u05e6\u05d9\u05d4\u05d0  \u05de\u05df  \u05d5\u05c5\u05d2\u05d1\u05d3\u05d4\u05d0  \u05db\u05d9\u0307\u05e4\u05d4\u05d0  \u05e2\u05dc\u05d0  \u05ea\u05d5\u05dc\u05d3   \u05d0\u05dc\u05de\u05e8\u05d0\u05d4 \n\n\u05d5\u05c5\u05d2\u05d1\u05d3 \u05d0\u05dc\u0307\u05db\u05e0\u05c5\u05d2\u05e8 \u05d5\u05e1\u05e7\u05d8 \u05e2\u05dc\u05d9\u05d4\u05d0 \u05de\u05df \u05d0\u05dc\u05c5\u05d2\u05d5\u05d6\u05d0 \u05dc\u05dc\u05d0\u05e2\u05d8\u05e8\u05d0\u05d3.\n\n\u0648\u062e\u0640\u0640\u0632\u0631 \u0641\u064a\u0647\u0640\u0640\u0627 \u0628\u0639\u064a\u0640\u0640\u0646 \u0627\u0644\u063a\u0636\u0640\u0640\u0628 \u0648\u0642\u0640\u0640\u0627\u0644 \u0644\u0647\u0640\u0640\u0627 \u0627\u0644\u0634 \u0647\u0640\u0640\u0627\u0630 \u0627\u0644\u0645\u0643\u0640\u0640\u0631\u0629 \u064a\u0640\u0640\u0627 \u0639\u0627\u0647\u0640\u0640\u0631\u0629 \u0627\u0644\u0640\u0640\u0630\u064a \u0645\u0643\u0640\u0640\u0631\u062a \u0648\u0627\u0646\u0640\u0640\u062a \u0645\u0640\u0640\u0627 \u0644\u0642\u064a\u0640\u0640\u062a \u062a\u0648\u0644\u0640\u0640\u062f \n\u0645\u0640\u0640\u0646  \u0648\u062c\u0628\u062f\u0647\u0640\u0640\u0627  \u0643\u064a\u0641\u0647\u0640\u0640\u0627  \u0639\u0644\u0640\u0640\u0649  \u062a\u0648\u0644\u0640\u0640\u062f  \u0627\u0644\u0645\u0640\u0640\u0631\u0627\u0629  \u0627\u0644\u0640\u0640\u0630\u064a  \u0628\u0627\u0644\u0640\u0640\u0647  \u0641\u0640\u0640\u064a  \u0646\u0640\u0640\u0647  \u0627\u0644 \u0628\u0640\u0640\u0643.", "start_char_idx": 65042, "end_char_idx": 65533, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e7546e37-9601-416e-8555-d2358b661f3e": {"__data__": {"id_": "e7546e37-9601-416e-8555-d2358b661f3e", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": 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"\u062d\u0627\u062c\u062a\u0640\u0640\u064a  \u0627\u0646\u0640\u0640\u0627  \u0627\u0644\u0640\u0640\u0630\u064a  \u0648\u0642\u0640\u0640\u062a  \u062a\u0640\u0640\u0651\u0648\u0629\u061f  \u0627\u0627\u0644 \n\n\u0646\u0648\u0627\u0635\u064a\u0647\u0640\u0640\u0627 \u0648\u0633\u0640\u0640\u062a\u062d\u0647\u0627 \u0627\u0644\u0640\u0640\u0649 \u0627\u0623\u0644\u0631\u0636 \u0648\u062c\u0628\u0640\u0640\u062f \u0627\u0644\u062e\u0646\u062c\u0640\u0640\u0631 \u0648\u0633\u0640\u0640\u0642\u0637 \u0639\u0644\u064a\u0647\u0640\u0640\u0627 \u0645\u0640\u0640\u0646 \u0627\u0644\u062c\u0640\u0640\u0648\u0632\u0627\u0621 \u0644\u0627\u0639\u0637\u0640\u0640\u0631\u0627\u062f64\n\n\u05d5\u05e9\u05d0\u05e3 \u05d0\u05dc\u05de\u05d0\u05dc\u05d9\u05db\u05d0 \u05d0\u05e8\u05d1\u05d0\u05d1 \u05de\u05d8\u05e8\u05d5\u05d7\u05d4 \u05de\u05e7\u05ea\u05d5\u05dc\u05d4 \u05d5\u05d4\u05d0\u05d3 \u05d0\u05dc\u05de\u05d5\u05dc\u05d5\u05d3 \u05d9\u05e8\u0307\u05e6\u05e2 \u05de\u05e0\u05d4\u05d0 \u05d5\u05d0\u05dc\u05d7\u05dc\u05d9\u05d1 \n\u0307\u05e4\u05d0\u05d9\u0307\u05e5 \u05d5\u05d9\u05ea\u05d1\u05d6\u05e2 \u05de\u05e2\u05d0 \u05e7\u05d3\u05e8\u05ea \u05e6\u05d0\u05d7\u05d1 \u05d0\u05dc\u05e7\u05d3\u05e8\u05d4 ]\u2026[ \u05d5\u05d0\u05de\u05d4\u05d5 \u05ea\u05e8\u0307\u05e6\u05e2\u05d4\u05d5 \u05d5\u05d4\u05d9\u05d0 \u05e7\u05ea\u05d9\u05dc\u05d0 \u05e7\u05d3\u05d0\u05dd \n\u05c5\u05d2\u05e0\u05d1\u05d4\u05d5 \u05d5\u05dc\u05de\u05d0 \u05e0\u0307\u05e6\u05e8 \u05d0\u05dc\u05d0\u05dc\u05de\u05d9\u05e869 \u05d3\u05d0\u05e8\u05dd \u05d0\u05d9\u05dc\u05d0 \u05d3\u05d0\u05dc\u05da \u05d0\u05dc\u05ea\u0307\u05e4\u05ea \u05d0\u05d9\u05dc\u05d0 \u05d5\u05d6\u05d9\u05e8\u05d4\u05d5 \u05d5\u05e7\u05d0\u05dc \u05dc\u05d4\u05d5: \n\u05d0\u05d9\u05d4\u05d0 \u05d0\u05dc\u05d5\u05d6\u05d9\u05e8 \u05d0\u05e0\u0307\u05e6\u05e8 \u05d0\u05d9\u05dc\u05d0 \u05d4\u05d0\u05d3\u05d9 \u05d0\u05dc\u05e6\u05d1\u05d9\u05d9\u05d4 \u05d5\u05d4\u05d0\u05d3 \u05d0\u05dc\u05c5\u05d2\u05e0\u05d9 \u05d0\u05dc\u05d3\u05d9 \u05d1\u05c5\u05d2\u05e0\u05d1\u05d4\u05d0 \u05d5\u05d4\u05d0\u05d3 \u05d0\u05dc\u05d8\u05d9\u05e8 \n\n\u05d9\u0307\u05e6\u05dc\u05dc \u05e2\u05dc\u05d9\u05d4 \u05d5\u05d0\u05de\u05d4\u05d5 \u05ea\u05e8\u0307\u05e6\u05e2\u05d4\u05d5 \u05d5\u05d4\u05d9\u05d0 \u05e7\u05ea\u05d9\u05dc\u05d4 \u05d5\u05d0\u05e2\u05dc\u05dd \u05d5\u05d3\u05de\u05ea \u05d0\u05dc\u05e2\u05e8\u05d1\n\n\n\n182  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nHe saw the princess Arb\u0101b, left behind and slain, and this newborn was \nsuckling from her. The milk was pouring out in excess, by the power of the \nPossessor of Power [\u2026], and his mother was nursing him though she was \ndead at his side. When the prince D\u0101rim saw that, he turned to his advisor \nand said, \u201cO waz\u012br, look at this young woman and this newborn beside her, \nand this bird shading him. His mother is nursing him though she is dead! By \nthe covenant of the Arabs, and the favor of the month of Rajab, know that if \nyou don\u2019t find out what happened to this young woman and the reason for \nher death, I\u2019ll cut off your head just like hers.\u201d70 \n\nBy contrast, in MS Arabe 3840, D\u0101rim finds Junduba asleep at his mother\u2019s side:71\n\nAt that time, [D\u0101rim] went out to hunt and shoot in order to relieve his grief \nand unleash his sorrow [at losing his son]. Then he saw al-Rab\u0101b in that open \nspace, and [s]he was dead, and that newborn was sleeping at her side [\u2026]72\n\nUnbeknownst to D\u0101rim, a gazelle has suckled the child before his arrival on the scene, a \nfact that becomes important later on.", "start_char_idx": 65535, "end_char_idx": 67160, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "17a55060-a224-455a-9c3c-d96eeac31534": {"__data__": {"id_": "17a55060-a224-455a-9c3c-d96eeac31534", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e7546e37-9601-416e-8555-d2358b661f3e", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "d67500bcbb345a5feded2dc6266401dfd59161856794541af2293640d4bdeee1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "97eff741-8b91-46a9-9031-df352663bf04", "node_type": "1", "metadata": {}, "hash": "91710359952e4a94e14eb80003834842d49ed23e588ca3f34af70887ac184845", "class_name": "RelatedNodeInfo"}}, "text": "Whereas the phenomenon of suckling from animals \nis not uncommon in such stories, the image of a mother\u2019s corpse continuing to lactate is a \nrarer feature, yet it has some overlap with another, more prevalent notion: a hadith cited \nin Mu\u1e25ammad al-Manbij\u012b\u2019s Tasliyat ahl al-ma\u1e63\u0101\u02beib, a work designed to console bereaved \nparents, promises that there is a tree in the Garden with teats for children to suckle at should \nthey die in infancy.73 Other variations on the idea of heavenly nursing in hadith narrations \ndo not feature a tree but rather explain that because Mu\u1e25ammad\u2019s son, Ibr\u0101h\u012bm, \u201cdied at \nthe breast\u201d of a qayna, or lady\u2019s maid, who had been suckling him, his suckling will continue \n\n70. S\u012brat al-Dalhama, 9.\n71. Sic.\n72. S\u012brat al-muj\u0101hid\u012bn, fol. 6.\n73. See Muslim b. al-\u1e24ajj\u0101j, \u1e62a\u1e25\u012b\u1e25 Muslim, kit\u0101b al-fa\u1e0d\u0101\u02beil, no. 2316; al-Manbij\u012b, Tasliyat ahl al-ma\u1e63\u0101\u02beib \n\n(Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2005), 185. See also Avner Giladi, \u201cConcepts of Childhood and Attitudes \ntowards Children in Medieval Islam: A Preliminary Study with Special Reference to Reaction to Infant and Child \nMortality,\u201d Journal of the Economic and Social History of the Orient 32, no. 2 (1989): 149.", "start_char_idx": 67161, "end_char_idx": 68344, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "97eff741-8b91-46a9-9031-df352663bf04": {"__data__": {"id_": "97eff741-8b91-46a9-9031-df352663bf04", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": 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\u05d5\u05e1\u05d1\u05d1  \u05d0\u05dc\u05e6\u05d1\u05d9\u05d9\u05d4  \u05d4\u05d0\u05d3\u05d9  \u0307\u05db\u05d1\u05e8  \u05dc\u05d9  \u05ea\u05db\u05e9\u05e3  \u05dc\u05dd  \u05d0\u05d9\u05d3\u05d0  \u05e8\u05c5\u05d2\u05d1  \u05e9\u05d4\u05e8  \u05d5\u0307\u05e4\u0307\u05e6\u05dc \n\u05e8\u05d0\u05e1\u05da \u05de\u05ea\u05dc\u05d4\u05d0\n\n\u0645\u0640\u0640\u0639  \u0648\u064a\u062a\u0628\u0640\u0640\u0632\u0639  \u0641\u0627\u0626\u0640\u0640\u0636  \u0648\u0627\u0644\u062d\u0644\u064a\u0640\u0640\u0628  \u0645\u0646\u0647\u0640\u0640\u0627  \u064a\u0631\u0636\u0640\u0640\u0639  \u0627\u0644\u0645\u0648\u0644\u0640\u0640\u0648\u062f  \u0648\u0647\u0640\u0640\u0627\u0630  \u0645\u0642\u062a\u0648\u0644\u0640\u0640\u0629  \u0645\u0637\u0631\u0648\u062d\u0640\u0640\u0629  \u0627\u0631\u0628\u0640\u0640\u0627\u0628  \u0627\u0644\u0645\u0627\u0644\u0643\u0640\u0640\u0629  \u0648\u0634\u0640\u0640\u0627\u0641 \n\u0642\u0640\u0640\u062f\u0631\u0629 \u0635\u0627\u062d\u0640\u0640\u0628 \u0627\u0644\u0642\u0640\u0640\u062f\u0631\u0629 \u0648\u0627\u0645\u0640\u0640\u0647 \u062a\u0631\u0636\u0639\u0640\u0640\u0647 \u0648\u0647\u0640\u0640\u064a \u0642\u062a\u064a\u0644\u0640\u0640\u0629 \u0642\u0640\u0640\u062f\u0627\u0645 \u062c\u0646\u0628\u0640\u0640\u0647 \u0648\u0644\u0645\u0640\u0640\u0627 \u0646\u0638\u0640\u0640\u0631 \u0627\u0627\u0644\u0645\u064a\u0640\u0640\u0631 \u062f\u0627\u0631\u0645 \u0627\u0644\u0640\u0640\u0649 \u0630\u0644\u0640\u0640\u0643 \u0627\u0644\u062a\u0641\u0640\u0640\u062a \n\u0627\u0644\u0640\u0640\u0649 \u0648\u0632\u064a\u0640\u0640\u0631\u0647 \u0648\u0642\u0640\u0640\u0627\u0644 \u0644\u0640\u0640\u0647 \u0623\u064a\u0647\u0640\u0640\u0627 \u0627\u0644\u0648\u0632\u064a\u0640\u0640\u0631 \u0627\u0646\u0638\u0640\u0640\u0631 \u0627\u0644\u0640\u0640\u0649 \u0647\u0640\u0640\u0627\u0630\u064a \u0627\u0644\u0635\u0628\u064a\u0640\u0640\u0629 \u0648\u0647\u0640\u0640\u0627\u0630 \u0627\u0644\u062c\u0646\u0640\u0640\u064a \u0627\u0644\u0640\u0640\u0630\u064a \u0628\u062c\u0646\u0628\u0647\u0640\u0640\u0627 \u0648\u0647\u0640\u0640\u0627\u0630 \u0627\u0644\u0637\u064a\u0640\u0640\u0631 \n\u0644\u0640\u0640\u064a  \u062a\u0643\u0634\u0640\u0640\u0641  \u0644\u0640\u0640\u0645  \u0627\u0630\u0627  \u0631\u062c\u0640\u0640\u0628  \u0634\u0640\u0640\u0647\u0631  \u0648\u0641\u0636\u0640\u0640\u0644  \u0627\u0644\u0639\u0640\u0640\u0631\u0628  \u0648\u0630\u0645\u0640\u0640\u0629  \u0648\u0627\u0639\u0644\u0640\u0640\u0645  \u0642\u062a\u064a\u0644\u0640\u0640\u0629  \u0648\u0647\u0640\u0640\u064a  \u062a\u0631\u0636\u0639\u0640\u0640\u0647  \u0648\u0627\u0645\u0640\u0640\u0647  \u0639\u0644\u064a\u0640\u0640\u0647  \u064a\u0638\u0640\u0640\u0651\u0644 \n\n\u062e\u0628\u0640\u0640\u0631 \u0647\u0640\u0640\u0627\u0630\u064a \u0627\u0644\u0635\u0628\u064a\u0640\u0640\u0629 \u0648\u0633\u0640\u0640\u0628\u0628 \u0642\u062a\u0644\u0647\u0640\u0640\u0627 \u0646\u0631\u0645\u0640\u0640\u064a \u0631\u0627\u0633\u0640\u0640\u0643 \u0645\u062b\u0644\u0647\u0640\u0640\u0627\n\n\u0641\u062e\u0640\u0640\u0631\u062c \u0641\u0640\u0640\u064a \u062a\u0644\u0640\u0640\u0643 \u0627\u0644\u0633\u0640\u0640\u0627\u0639\u0629 \u0627\u0644\u0640\u0640\u064a \u0627\u0644\u0635\u064a\u0640\u0640\u062f \u0648\u0627\u0644\u0642\u0646\u0640\u0640\u0635 \u0644\u064a\u0641\u0640\u0640\u0631\u062c \u0647\u0645\u0640\u0640\u0647 \u0648\u064a\u0643\u0634\u0640\u0640\u0641 \u063a\u0645\u0640\u0640\u0647 \u0641\u0640\u0640\u0631\u0627\u064a \u0627\u0644\u0631\u0628\u0640\u0640\u0627\u0628 \u0641\u0640\u0640\u064a \u062a\u0644\u0640\u0640\u0643 \u0627\u0644\u0628\u0631\u064a\u0640\u0640\u0629 \n\u0648\u0647\u0640\u0640\u064871 \u0645\u0642\u062a\u0648\u0644\u0640\u0640\u0629 \u0648\u0630\u0644\u0640\u0640\u0643 \u0627\u0644\u0645\u0648\u0644\u0640\u0640\u0648\u062f \u0646\u0627\u064a\u0640\u0640\u0645 \u0641\u0640\u0640\u064a \u062c\u0646\u0628\u0647\u0640\u0640\u0627\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  183\n\nin the Garden, and the same will be true of other infants in similar circumstances. The story \nof Junduba contrasts with these hadiths in that it is the mother who dies, not the child.", "start_char_idx": 68330, "end_char_idx": 69417, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6927fb43-523d-40c1-a76f-3147eb377b90": {"__data__": {"id_": "6927fb43-523d-40c1-a76f-3147eb377b90", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "97eff741-8b91-46a9-9031-df352663bf04", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "a65edb7ceb6acd0c8406308e8f766fc817ce85fa36dc3fb32cf9e8e3baec3a33", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "30dd5624-764d-499d-904d-d5c1c51e0069", "node_type": "1", "metadata": {}, "hash": "d09af3839aa1f9d633fb5bcd68e9c55916bf074719718edbab441c1e2c96b435", "class_name": "RelatedNodeInfo"}}, "text": "And \nyet, it echoes the central theme of a child continuing to nurse after a family calamity in \nthat the body of his dead mother continues to provide life-giving sustenance, even though \nit has become otherwise inert. Not unlike a tree with breasts, Arb\u0101b is transformed through \nher death into a purely functional instrument for her child\u2019s survival. God\u2019s ability to revive \nthe dead is, of course, manifest throughout the Quran, but this partial vivification of the \nportions of the female body essential for sustaining other life smacks of a certain alchemical \nreasoning that strips life down to its bare material constituents.74 The amplification of the \nimportance of the breasts\u2014even to the point of neglecting the woman herself\u2014perhaps \nforeshadows the gender-bending significance of breasts in the next section of the text, in \nwhich they assume a key role in adjudicating Junduba\u2019s paternity.75 \n\nThe Test of Which Breast\n\nHaving received D\u0101rim\u2019s threat, the vizier speculates that Arb\u0101b was of a prominent \nfamily and had an affair, compelling her family to kill her and abandon her child to the \ndesert. D\u0101rim grows incensed and roundly rejects this theory, pointing to the many patent \nsigns of Arb\u0101b\u2019s enjoyment of divine favor, from the bird shading her child to the beasts \nof prey leaving him be. All versions of D\u0101rim\u2019s poetic rejoinder to the advisor contain the \nremark, addressed to Arb\u0101b, \u201cIf you were not a free-born woman, you would not have [been \nable to] nurse your son in death.\u201d76 Confident that Junduba is from good stock, D\u0101rim gives \nArb\u0101b a proper burial and takes the child home to his wife, \u1e24usna, jokingly telling her, \u201cI \nleft to capture you some beast, but instead I took this boy for quarry!\u201d (In the Paris version, \nhe says, \u201cI left to capture you some beast, but instead I\u2019ve brought you a person [fa-jibtuh \nlak\u012b ins\u012b]!\u201d).77 He gives her the child, along with the locket on his wrist, and instructs her \nto feed the boy and raise him as her own. He thus implies that he wants her relationship \nto him to closely emulate that of a mother, rather than simply a temporary wet nurse. \nProvidentially\u2014in the sense of a deus ex machina\u2014\u1e24usna is lactating because she has \nrecently given birth, though the child has died and so her breast milk is going unconsumed. \nIn the Tunisian version, we are told:\n\n74. Q 2:260, Q 19:66\u201367, Q 22:5\u20137, Q 30:19.\n75. A number of legal sources also deal with the prospect of al-ri\u1e0d\u0101\u02bf min al-mayyata (suckling from a dead \n\nwoman), that is, a scenario in which a woman \u201clactates into a container and then dies, and the child drinks \nfrom her milk.\u201d The question is whether such \u201cnursing\u201d renders subsequent marriage between the child and a \nrelative of the woman impermissible. In Arb\u0101b\u2019s case, her lactation miraculously persists in death so that she \nremains the only necessary vessel for the milk. See, for example, Ibn Qud\u0101ma, Kit\u0101b al-Mughn\u012b,  vol. 11, ed. \n\u02bfAbdall\u0101h b. \u02bfAbb\u0101d al-Mu\u1e25sin al-Turk\u012b and \u02bfAbd al-Fatt\u0101\u1e25 Mu\u1e25ammad al-\u1e24alw (Riyadh: D\u0101r \u02bf\u0100lam al-Kutub, \n1986), no. 6419. See also Avner Giladi, Infants, Parents and Wet Nurses: Medieval Islamic Views on Breastfeeding \nand Their Social Implications (Leiden: Brill, 1999), 87\u201389. \n\n76. S\u012brat al-Dalhama, 10; S\u012brat al-muj\u0101hid\u012bn, fol. 7.\n77. S\u012brat al-Dalhama, 11; S\u012brat al-muj\u0101hid\u012bn, fol. 7.", "start_char_idx": 69418, "end_char_idx": 72740, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "30dd5624-764d-499d-904d-d5c1c51e0069": {"__data__": {"id_": "30dd5624-764d-499d-904d-d5c1c51e0069", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6927fb43-523d-40c1-a76f-3147eb377b90", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "7e34c43e0adb8b34b0e97e43843e9bfb6e0de822d7d43e79147b8c7c87da144f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "741de999-dd2f-41e7-b4ad-10ee3f116438", "node_type": "1", "metadata": {}, "hash": "de041d33d108ef22c0f2cf56571ac99562213c38fd0a6d168b2150b2ec4ece56", "class_name": "RelatedNodeInfo"}}, "text": "7.\n\n\n\n184  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n78 79\n\nThis \u1e24usna had an old [mother], named Umm al-Sharr, of whom Ibl\u012bs had made \nan emissary\u2014and truly God gives refuge! She said to her, \u201cO my daughter, \nwhat\u2019s become of you that you\u2019re raising orphan bastards and foundlings? \nReally, you have no need to do so, and your milk is pure and sound. Sin is \nrecompensed with sin.\u201d \u1e24usna replied, \u201cWhat should you know, mother? And \nwho told you that he\u2019s a foundling bastard child?\u201d The old woman said, \u201cDo \nyou know what to do in order to bring the thing to light? Begin by giving him \nyour left teat, and if he drinks from it then he\u2019s a bastard. And if he won\u2019t drink \nfrom it, you\u2019ll know that he\u2019s a legitimate (\u1e25al\u0101l) child.\u201d With that, \u1e24usna \npulled out her breast and gave it to him, supplying him with the left one. The \nchild began to cry, dodging it with his lips and refusing it with his tongue. \nHe clamped his mouth shut and wouldn\u2019t nurse, and then he began wailing. \nWhen she gave him the right breast, he pulled at it but did not have a desire \nto suckle [lit. inhale].80\n\nIn MS Arabe 3840, the scene transpires similarly (though there, as in the standard version, \nthe mother\u2019s name is Shu\u02bem al-Zam\u0101n), except that when given the right breast, \n\n78. See note 1. \n79. In the Judeo-Arabic, this phrase appears as                      .\n80. 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\u0627\u0644\u0648\u0644\u0640\u0640\u062f  \u0648\u0635\u0640\u0640\u0627\u0631  \u0627\u0644\u0634\u0640\u0640\u0645\u0627\u0644 \n\n\u0648\u0635\u0640\u0640\u0627\u0631 \u0628\u0627\u0643\u0640\u0640\u064a \u0641\u0627\u062d\u0640\u0640\u0645 \u0648\u0644\u0645\u0640\u0640\u0627 \u0627\u0639\u0637\u0627\u062a\u0640\u0640\u0647 \u062b\u0640\u0640\u062f\u064a \u0627\u0644\u064a\u0645\u064a\u0640\u0640\u0646 \u0635\u0640\u0640\u0627\u0631 \u064a\u0645\u063a\u0640\u0640\u0637 \u0639\u0644\u0640\u0640\u0649 \u0643\u064a\u0641\u0640\u0640\u0647 \u0648\u0644\u0640\u0640\u0645 \u062d\u0640\u0640\u0628 \u064a\u0646\u0641\u0640\u0640\u0633\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  185\n\nHe took three gulps from it and cried, for he was accustomed to the milk of \ngazelles, which is sweet, and their milk was [like] fresh water and musk. He \nstarted screaming and kept it up all night long.81 \n\nIn the standard version, meanwhile, no such test is proposed, though \u1e24usna does still call \nthe child\u2019s legitimacy into question after being egged on by a woman who is referred to \nsimply as an old woman (\u02bfaj\u016bz) but who we may presume is her mother because D\u0101rim \neventually promises to support this woman financially during \u1e24usna\u2019s nursing term.82 The \n\u201ctest of which breast\u201d subverts gender norms in almost every way.83 Because the question of \nlegitimacy typically amounts to the question \u201cWho is the father?\u201d it is conventionally men \nwho do the inquiring. The adjudication of the question effectively hangs on determining \nwhich male sexual organ impelled the child\u2019s existence. Here, it is the women who want to \nestablish the identity of the child\u2019s father, and the organ that will reveal the child\u2019s pedigree \nis not a penis, but rather a breast. The bodily fluid central to this paternity test is thus not \nsemen but milk, and the source from which it is drawn will either validate or invalidate the \nchild\u2019s legitimacy. \n\nRecognition of the shared symbolism of the breast and the phallus as indicators of \nfecundity, as well as of their morphological similarities, is evident across cultures and times. \nAs late as the nineteenth/thirteenth century, the overlapping symbolism of the breast and \nthe phallus was utilized as part of a grotesque iconography to argue for the regulation of \nnursing practices. This rhetoric of analogy around the two organs, which Simon Richter \nhas referred to as a putative \u201cphysiological isomorphism,\u201d drew on the fact that the nipples \non a lactating woman, like the phallus, can become aroused to erection, ejaculate liquid, \nand are an erogenous zone.84 Etymologically, certain terms in Arabic (along with other \nSemitic languages) bear an element of this reasoning\u2014albeit in a far more distant and less \ncalculated fashion than in the analogies drawn in the early modern European works in \nRichter\u2019s study. For example, i\u1e25l\u012bl denotes simultaneously the penis, the urethra (that is, \nthe orifice through which urine passes), and the nipple in a breast or udder, through which \nmilk passes.85 In discussing the transmission of Mu\u1e25ammad\u2019s intercessory capacity to his \ndescendants, Mohammad Ali Amir-Moezzi also notes that the relationship between milk \n\n81. S\u012brat al-muj\u0101hid\u012bn, fols. 7\u20138.\n82. S\u012brat Dh\u0101t al-Himma, I:13\u201314.\n83.", "start_char_idx": 75561, "end_char_idx": 78496, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2dcfffc1-ff6f-46b2-bb76-a1178d61c8a7": {"__data__": {"id_": "2dcfffc1-ff6f-46b2-bb76-a1178d61c8a7", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b77dcc9d-b259-48b1-b0dc-7c04872c11b7", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "a67e93f742dd561e4cb6f2f1896a7461646aa3a7c49b6516a7ad4a158dccbd6e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6ceda4e4-1f1c-4231-b882-f9d265afff65", "node_type": "1", "metadata": {}, "hash": "aa449fd634d68faa4b790424ac82c072baa4a4592ae9fa606f8c8db62b2d664f", "class_name": "RelatedNodeInfo"}}, "text": "S\u012brat Dh\u0101t al-Himma, I:13\u201314.\n83. I would like to thank Franklin Lewis for suggesting this nomenclature. \n84. Simon Richter, \u201cWet-Nursing, Onanism, and the Breast in Eighteenth-Century Germany,\u201d Journal of the \n\nHistory of Sexuality 7 (1996): 2. \n85. Ashraf M. Fathy, \u201cIdentical Familial Terms in Egyptian and Arabic: A Sociolinguistic Approach,\u201d in \n\nEgyptology at the Dawn of the Twenty-first Century: Proceedings of the Eighth International Congress of \nEgyptologists, ed. Zahi Hawass (Cairo: American University in Cairo Press, 2003), 3:186. See also the definition \nof i\u1e25l\u012bl in Lis\u0101n al-\u02bfArab as makhraj al-b\u016bl min al-ins\u0101n wa-makhraj al-laban min al-thad\u012b wa-l-\u1e0dar\u02bf. Ibn Man\u1e93\u016br, \nLis\u0101n al-\u02bfArab (Beirut: D\u0101r \u1e62\u0101dir, 1955\u201356), 977.\n\n\u0646\u0640\u0640\u0647 \u0643\u0627\u0646 \u0645\u0639\u0640\u0640\u0648\u062f \u0628\u0644\u0628\u0640\u0640\u0646 \u0627\u0644\u063a\u0640\u0640\u0632\u0627\u0644\u0646 \u0627\u0644\u0646 \u0644\u0628\u0646\u0647\u0640\u0640\u0627 \u0643\u0627\u0646 \u062d\u0644\u0640\u0640\u0648 \u0648\u0644\u0628\u0640\u0640\u0646 \u0647\u0640\u0640\u0630\u0647 \u0639\u0640\u0640\u0630\u0628  \u0641\u0634\u0640\u0640\u0631\u0628 \u0645\u0646\u0640\u0640\u0647 \u062b\u0640\u0640\u0627\u062b \u062c\u0631\u0639\u0640\u0640\u0627\u062a \u0648\u0628\u0643\u0640\u0640\u064a \u0627\u0644\n\u0648\u0645\u0633\u0640\u0640\u0643\u0647 \u0639\u0640\u0640\u0631\u0642 \u0635\u064a\u0640\u0640\u0627\u062d \u0645\u0640\u0640\u0646 \u0627\u0644\u0639\u0634\u0640\u0640\u0627 \u0627\u0644\u0640\u0640\u064a \u0627\u0644\u0635\u0628\u0640\u0640\u0627\u062d\n\n\n\n186  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nand semen has been distilled into various common aphorisms that encapsulate dimensions \nof heredity thought to be activated by sharing these fluids:\n\nIn terms of the qualities of saintliness, Islamic sources speak repeatedly about the power \nof transmission of the seminal substance from Mu\u1e25ammad\u2019s ancestors, manifested \nby the \u201cLight\u201d and symbolized by the \u1e63ulb (kidney, loins), an organ regarded as the \nrepository of the semen. Passing via the uterus (ra\u1e25im) of the woman, the repository \nof her \u201cseed,\u201d the man\u2019s semen forms the milk of the mother\u2019s breast, which in turn \nenables the transmission of the father\u2019s qualities to his child; whence the inseparable \nlink between sperm and milk that one finds in such expressions as \u201cmilk is from man\u201d \n(al-laban min al-mar\u02be), \u201cthe reproductive milk\u201d (laban al-fa\u1e25l) or \u201cthe unique sperm\u201d \n(liq\u0101\u1e25 w\u0101\u1e25id) that designate both the man\u2019s seminal fluid as well as the woman\u2019s milk.86\n\nAbsent from this symbolic web, though, is what makes the phallic image of \u1e24usna\u2019s breasts \nparticularly trenchant, and that is the influence her breasts exert over the perceived purity \nof her family. \u1e24usna\u2019s mother posits that her \u201cpure milk\u201d would be wasted on a bastard, \nlike semen spilled in an adulterous or impure relationship.87 Moreover, because of the \nworkings of milk fosterage, in controlling whom she suckles, \u1e24usna effectively controls who \nis incorporated into her line of descent. Whereas the literature discussed by Richter evinces \nanxiety over the use by mothers of grotesque, unclean, often lower-class wet nurses, and \nwhereas the milk-semen relationship discussed by Amir-Moezzi functions in a positive \nfashion to transmit noble paternal qualities, in \u1e24usna\u2019s case the priority is to preserve her \npurity from the classed taint of a child of unknown nasab. The narrative could choose to \nrelieve this tension by simply having \u1e24usna open the locket bound to Junduba\u2019s wrist that \ncontains information about his family.", "start_char_idx": 78463, "end_char_idx": 81387, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6ceda4e4-1f1c-4231-b882-f9d265afff65": {"__data__": {"id_": "6ceda4e4-1f1c-4231-b882-f9d265afff65", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2dcfffc1-ff6f-46b2-bb76-a1178d61c8a7", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "0771df94c58b5a6eb2385a654be3a704f7f1394383d8655ba59ad854557a554b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9189f72f-c8e4-469f-b584-5950079f32fb", "node_type": "1", "metadata": {}, "hash": "340f90f74636eea6df77018635c349140e6c9802aeaea3acd9ea52e98d9a856c", "class_name": "RelatedNodeInfo"}}, "text": "Instead, it leaves his identity unresolved, and the \nfailure of the \u201ctest of which breast\u201d perpetuates the withholding of information. \n\nThere is, perhaps, another, more oblique way in which this portion of the text reflects \nan ancient literary association, by evoking a test that Moses was compelled to endure in his \ninfancy and that figures in collections of qi\u1e63a\u1e63 al-anbiy\u0101\u02be as well as in Midrashic literature.88 \nFearing that the child might grow up to be a usurper because he keeps grabbing for the \nPharaoh\u2019s scepter, the Pharaoh permits his wife, \u0100siya, to place two vessels before the child, \none containing jewels and the other hot coals. Choosing the former will confirm Moses\u2019s \nlust for power; choosing the latter will certify his humility. Below is William Brinner\u2019s \ntranslation of the subsequent events as they appear in al-Tha\u02bflab\u012b\u2019s anthology:\n\n86. Mohammad Ali Amir-Moezzi, \u201cReflections on the Expression D\u012bn \u02bfAl\u012b: The Origins of the Shi\u02bfi Faith,\u201d \nin The Study of Shi\u02bfi Islam: History, Theology, and Law, ed. Farhad Daftary and Gurdofarid Miskinzoda, 17\u201346 \n(London: I. B. Tauris, 2014), 39.\n\n87. In some circumstances, this logic cuts both ways. Many Im\u0101m\u012b Shi\u02bfi legal scholars as well as M\u0101lik b. Anas \nadvise against employing a woman known to have been born from an adulterous relationship as a wet nurse \nwhenever it can be avoided. In actuality, however, as Etan Kohlberg notes, this rule seems \u201cnot to have been \nrigorously applied, perhaps because it was not always possible to find a wet-nurse the purity of whose origins \ncould be ascertained.\u201d See Etan Kohlberg, \u201cThe Position of the Walad Zin\u0101 in Im\u0101m\u012b Sh\u012b\u02bfism,\u201d Bulletin of the \nSchool of Oriental and African Studies 48, no. 2 (1985): 247.\n\n88. Exodus Rabbah 1:26.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  187\n\n\u201cI shall put in front of him a trinket of gold and sapphire, and I shall put in front of him \na live coal. If he takes the sapphire, then he understands, and you may kill him; but if \nhe takes the coal, you will know that he is only a lad.\u201d Thereupon she placed before him \na basin in which were the gold and sapphire, and another basin in which was the coal. \nMoses stretched out his hand in order to take the jewel and seize it, but Gabriel turned \nhis hand away to the coals, and he grabbed a coal and put it in his mouth.89\n\nAs with Junduba, at issue is whether the child is worthy of a place in a well-off household, \nand so the test becomes a determiner of the child\u2019s survival. However, whereas the \napprehension about Moses stems from the prospect of his social ambition, the concern over \nJunduba centers instead on his possible social inferiority. Furthermore, whereas Moses\u2019s \ntest produces a result, Junduba\u2019s situation is left unresolved. As a consequence, the test \nfeature of the vignette is reduplicated and refracted, with \u1e24usna facing a perceived choice \nbetween taking the route of the nurses who spurned Mu\u1e25ammad or \u201csacrificing\u201d her pure \nmilk for the survival of a child whose importance will prove far beyond her immediate \nestimation. \n\nNursing at a Price \n\nD\u0101rim returns to find his wife crying. When he inquires after the cause of her distress, \nshe poetically recounts her misgivings about the child while giving him an all-too-familiar \naccount of a mother\u2019s sleepless night. Below I provide the original versions of the poem and \nthen a translation that balances the two versions, as they are quite close, in rhythmic and \nrhymed English:\n\n89.", "start_char_idx": 81388, "end_char_idx": 84903, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9189f72f-c8e4-469f-b584-5950079f32fb": {"__data__": {"id_": "9189f72f-c8e4-469f-b584-5950079f32fb", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6ceda4e4-1f1c-4231-b882-f9d265afff65", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "4cef088836df1dc53c347ffa40f5b699ed0574a2be04282b90d4ba1bbbc5e282", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "08aaab32-125b-43c4-961e-7dfa1eb1bfec", "node_type": "1", "metadata": {}, "hash": "5feae0cb3fa9524fbfb8513c50d7a3e2e1ce46715040321979a6753d4f8af7dc", "class_name": "RelatedNodeInfo"}}, "text": "Al-Tha\u02bflab\u012b, \u02bfAr\u0101\u02beis al-Maj\u0101lis f\u012b Qi\u1e63a\u1e63 al-Anbiy\u0101\u02be, or \u201cLives of the Prophets,\u201d translated by William M. \nBrinner (Boston: Brill, 2002), 286.\n\n\u05d5\u05d0\u05dc\u05dc\u05d4 \u05d9\u05d0 \u05d3\u05d0\u05e8\u05dd \u05e7\u05d3 \u05db\u05e1\u05e8\u05ea \u05d1\u0307\u05db\u05d0\u05d8\u05e8\u05d9             \u05d5\u05d0\u05e1\u05d4\u05e8\u05ea \u05dc\u05d9\u05dc\u05d9 \u05d5\u05d0\u05dc\u05d1\u05d7\u05d0\u05e8 \u05e0\u05d5\u05d0\u0307\u05e6\u05d9\u05e8\u05d9\n\n\u0307\u05db\u05e8\u05c5\u05d2\u05ea \u05d0\u05d9\u05dc\u05d0 \u05d0\u05dc\u05d1\u05e8 \u05d5\u05e8\u05c5\u05d2\u05e2\u05ea \u05dc\u05d9                      \u05d1\u05d0\u05d1\u05df \u05dc\u05e7\u05d9\u05d8 \u05e0\u05e1\u05dc \u05e7\u05d5\u05dd \u0307\u05e4\u05d5\u05d0\u05c5\u05d2\u05d9\u05e8\u05d9\n\n\u05dc\u05e7\u05d9\u05d8 \u05d6\u05e0\u05d0\u05ea \u05d1\u05d9\u05d4 \u05d0\u05de\u05d4\u05d5 \u0307\u05e4\u05d9 \u05d0\u05dc\u0307\u05e4\u0307\u05e4\u05d0                 \u05de\u0307\u05db\u0307\u05e6\u05e8\u05d0 \u05de\u05d0 \u05d0\u0307\u05db\u05ea\u05e9\u05d0\u05ea \u05e8\u05d1\u05d4\u05d0 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"metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9189f72f-c8e4-469f-b584-5950079f32fb", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": 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through the whole dark night,\nAnd here\u2019s the thing that has me going mad\u2014\nIn my heart I know there\u2019s no good cause\nFor taking in a boy who has no dad.\nHe kept on wailing, whimpering in the dark,\nUntil, at last, I started crying too\nAnd as his sobs were mounting ever higher\nMy own mind\u2019s afflictions only grew\n\n\u0648\u062c\u0628\u062a\u0640\u0640\u0647 \u0627\u0644\u0640\u0640\u0651\u064a \u0648\u0642\u0644\u0640\u0640\u062a \u0627\u0631\u0636\u0639\u064a\u0640\u0640\u0647 \u0627\u0644\u062c\u0640\u0640\u0644 \u062e\u0627\u0637\u0631\u0646\u0640\u0640\u0627      \u0648\u0627\u0644\u0628\u0640\u0640\u0646 \u0644\u0640\u0640\u0647 \u062f\u0627\u0645 \u0639\u0644\u0640\u0640\u0649 \u0627\u0627\u0644\u0631\u0636 \u0641\u0627\u0626\u0640\u0640\u0631\u064a\n\u0648\u0646\u0627\u0648\u0644\u062a\u0640\u0640\u0647 \u0627\u0644\u0628\u0640\u0640\u0632 \u0627\u0644\u064a\u0645\u064a\u0640\u0640\u0646 \u0648\u0644\u0640\u0640\u0645 \u0631\u0636\u0640\u0640\u0649             \u0648\u0632\u0627\u062f \u0627\u0644\u0628\u0640\u0640\u0643\u0627\u0621 \u0645\u0646\u0640\u0640\u0647 \u0648\u0627\u0644\u064a\u0640\u0640\u0644 \u0639\u0627\u0643\u064a\u0640\u0640\u0631\u064a\n\n\u0648\u0635\u0640\u0640\u0627\u0631 \u064a\u0637\u0640\u0640\u0648\u0644 \u0627\u0644\u0646\u0648\u0633\u0640\u0640\u0648\u0627\u0646\u064a \u062d\u0632\u064a\u0646\u0640\u0640\u0629             \u0627\u0646\u0640\u0640\u0648\u062d \u0648\u0646\u0628\u0643\u0640\u0640\u064a \u0628\u0627\u0644\u062f\u0645\u0640\u0640\u0648\u0639 \u0627\u0644\u062d\u0648\u0627\u062f\u064a\u0640\u0640\u0631\u064a\n\u0648\u0627\u062d\u0631\u0645\u0646\u0640\u0640\u064a \u0627\u0644\u0646\u0640\u0640\u0648\u0645 \u0645\u0640\u0640\u0646 \u0643\u062b\u0640\u0640\u0631\u0629 \u0646\u0648\u062d\u0640\u0640\u0647              \u0644\u062a\u0623\u0645\u0640\u0640\u0644 \u0641\u064a\u0640\u0640\u0647 \u0627\u0644\u0648\u062d\u0640\u0640\u0648\u0634 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\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  189\n\nTake him back and leave him where he lay,\nExposed to hungry bird and beast alike \nIf you don\u2019t dispose of the boy where he was found, \nI\u2019ll run myself through with your sharpest spike90 \n\nTwo motifs recur throughout this poem, especially in the more repetitious Paris version: \nthe deteriorating mental state of D\u0101rim\u2019s wife and her suspicion that the child is from \na \u201cfornicating people\u201d or, more literally, a nation of adulteresses (qawm faw\u0101jir). The \nformer refrain captures the psychological and physical strain of motherhood, with its \nsleepless nights and difficult feedings, whereas the latter raises the question of value: is this \nexhaustion worth it for such a child? The main consideration that undermines the infant \nJunduba\u2019s value is the possibility that his nasab has been squandered\u2014that is, that he is the \nproduct of an extramarital flirtation between a high-born woman and a strange man\u2014and \nthat \u1e24usna might in turn squander her lineage by bringing the child into her family. \n\nThis concern over pedigree calls to mind a staple feature of foster relationships in reality \nand in narrative as analyzed by anthropologist Peter Parkes, namely, that in a number of \nsocieties many pathways of milk-based fosterage were exercised almost exclusively by \nelite families. These fosterage methods were a means to orchestrate allegiances, creating \ntributary relationships aimed at developing cliental ties or shoring up loyalties to the \nexisting social hierarchy. Relationships of milk kinship thus often emanated from higher-\nranked individuals to lower-ranked ones. In certain myths, such relationships serve to \nennoble humble peasants who care for displaced future protagonists in their infancy.91 In \n\u1e24usna\u2019s account, we see that the prospect of a reversal of this directionality is abhorrent: \nan elite woman suckling a lowly nursling is anathema. Compounding this concern about the \nmaintenance of social decorum are the physiological implications of \u1e24usna\u2019s continuing \nto nurse the foundling, which are left implicit: it will likely suppress her menses and make \nit difficult for her to quickly conceive a new child of her own. Continuing to nurse may \nalso injure \u1e24usna\u2019s practical chances of conceiving a child, as both medical and religious \nauthorities often cautioned against sexual intercourse during nursing.92 \n\nThese considerations are perhaps not at the forefront of D\u0101rim\u2019s mind when he responds \nto his wife, but he nonetheless does offer to compensate her for her suffering. In the poem \nbelow, D\u0101rim\u2019s castigation of his wife for her ill-tempered speech against Arb\u0101b is coupled \nwith his seeming bafflement at her refusal to nurse such a clearly noble child. Both failings, \n \n\n90. S\u012brat al-Dalhama, 12; S\u012brat al-muj\u0101hid\u012bn, fol. 8.\n91. Peter Parkes, \u201cFosterage, Kinship, and Legend: When Milk Was Thicker than Blood?\u201d Comparative Studies \n\nin Society and History 46, no. 3 (2004): 595.\n92. Though there are reports of Mu\u1e25ammad explicitly deciding not to prohibit intercourse while nursing \n\n\u201cbecause the Byzantines and Persians nurse their children while sexually active or pregnant and it does no \nharm to their children,\u201d elsewhere there is a precedent cited by some legal scholars for not having sexual \nintercourse with a nursing woman (gh\u012bla), due in part to Mu\u1e25ammad\u2019s insistence that his wife, Umm Salama, \ncease nursing before they could consummate their marriage. See Giladi, Infants, Parents, and Wet Nurses, 31\u201332, \n98\u2013100; Ruth Roded, \u201cUmm Salama Hind,\u201d in Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill \nOnline), http://doi.org/10.1163/1573-3912_islam_SIM_7723; Muslim, \u1e62a\u1e25\u012b\u1e25 Muslim, kit\u0101b al-nik\u0101\u1e25, no. 2704.\n\nhttp://doi.org/10.1163/1573-3912_islam_SIM_7723", "start_char_idx": 88440, "end_char_idx": 92277, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6061739b-4672-4687-a5b1-1112b759d92a": {"__data__": {"id_": "6061739b-4672-4687-a5b1-1112b759d92a", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "468afae3-d3ae-4b8d-8d19-331fcc4c9606", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "0fb005640a0925c2cf6e5b53b754788b6654e0affede5ca0109d3e530376b2c0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f7d1e32f-379e-470d-833a-5eda0d042398", "node_type": "1", "metadata": {}, "hash": "1142a4306754e28244e240fd3bc22cfd217e93e235a21a91cd82d4611a0326f8", "class_name": "RelatedNodeInfo"}}, "text": "190  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nhe implies, call her own social mores into question. Again, both versions of the poem are \nfairly close:\n\nS\u012brat al-muj\u0101hid\u012bn\n\nO my cousin, how dare you think this way?\nAnd surely you know better than to slander,\nThe mother of this child is noble-born!\nWhen have princesses been known to philander?\nIf she had conceived the boy by whoring,\nWould God have kept him from stampede and sun?\nAnd would his mother\u2019s milk have flowed in death \n[alt. would he have nursed from a gazelle],\nWere it not the work of the Most Able One? \nAnd beside the child was flung a locket,\nHewn from fine metal, fitting for a king,\nSo take my fortune and go nurse him, now\nSurely God aids the long-suffering93 \n\n \n\n93. S\u012brat al-Dalhama, 12; S\u012brat al-muj\u0101hid\u012bn, fols. 8\u20139.\n\n\u05d4\u05d0 \u05d9\u05d0 \u05d1\u05e0\u05ea \u05d0\u05dc\u05e2\u05dd \u05d0\u05e7\u05e6\u05e8\u05d9 \u05d3\u05d9\u05d0\u05dc \u05d0\u05dc\u05ea\u0307\u05e4\u05db\u05d0\u05d9\u05e8\u05d9     \u05d5\u05de\u05df \u05e7\u05d5\u05dc \u05e9\u05e8 \u05d0\u05dc\u05e0\u05d0\u05e1 \u05db\u05d5\u05e0\u05d9 \u05d7\u05d0\u05d3\u05d9\u05e8\u05d9\n\n\u05de\u05e2\u05d0 \u05d0\u05dd \u05d3\u05d0 \u05d0\u05dc\u05de\u05d5\u05dc\u05d5\u05d3 \u05d0\u05dc\u05d0\u05de\u05d9\u05e8\u05d0                  \u05d5\u05d1\u05e0\u05ea \u05d0\u05de\u05d9\u05e8 \u05e0\u05e1\u05dc \u05e7\u05d5\u05dd \u05d0\u05db\u05d0\u05d1\u05d9\u05e8\u05d9\n\n\u0307\u05e4\u05d0\u05df \u05db\u05d0\u05e0\u05ea \u05d0\u05de\u05d4\u05d5 \u05e7\u05d3 \u05d6\u05e0\u05d0\u05ea \u05d1\u05d9\u05d4 \u0307\u05db\u0307\u05e4\u05d9\u05d0             \u05dc\u05d0 \u05d7\u05e1\u05df \u05dc\u05d4\u05d5 \u05d0\u05dc\u05e8\u05d7\u05de\u05d0\u05df \u05d5\u05d7\u05e9 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\u0648\u0627\u0631\u0636\u0639\u064a\u0640\u0640\u0647             \u0641\u0640\u0640\u0627 \u062e\u0651\u064a\u0640\u0640\u0628 \u0627\u0644\u0631\u062d\u0645\u0640\u0640\u0627\u0646 \u0645\u0640\u0640\u0646 \u0643\u0627\u0646 \u0635\u0627\u0628\u064a\u0640\u0640\u0631\u064a\n\n\u0627\u0627\u0644 \u064a\u0640\u0640\u0627 \u0628\u0646\u0640\u0640\u062a \u0639\u0645\u0640\u0640\u064a \u0627\u0642\u0635\u0640\u0640\u0631\u064a \u0630\u0627 \u0627\u0644\u062a\u0641\u0627\u0643\u0640\u0640\u0631\u064a         \u0648\u0645\u0640\u0640\u0646 \u0642\u0640\u0640\u0648\u0644 \u0634\u0640\u0640\u0631 \u0627\u0644\u062e\u0644\u0640\u0640\u0642 \u0643\u0648\u0646\u0640\u0640\u064a \u0645\u062d\u0640\u0640\u0627\u0630\u0631\u064a\n\u0641\u0645\u0640\u0640\u0627 \u0627\u0645 \u0630\u064a \u0627\u0644\u0645\u0648\u0644\u0640\u0640\u0648\u062f \u0627\u0627\u0644 \u0627\u0645\u064a\u0640\u0640\u0631\u0629                \u0648\u0628\u0646\u0640\u0640\u062a \u0627\u0645\u064a\u0640\u0640\u0631 \u0646\u0633\u0640\u0640\u0644 \u0642\u0640\u0640\u0648\u0645 \u0627\u0643\u0627\u0628\u0640\u0640\u0631\u064a\n\n\u0641\u0644\u0640\u0640\u0648 \u0643\u0627\u0646\u0640\u0640\u062a \u0627\u0645\u0640\u0640\u0647 \u0632\u0646\u0640\u0640\u062a \u0628\u0640\u0640\u0647                     \u0644\u0645\u0640\u0640\u0627 \u062d\u0633\u0640\u0640\u0646 \u0627\u0644\u0631\u062d\u0645\u0640\u0640\u0646 \u0644\u0640\u0640\u0647 \u0648\u062d\u0640\u0640\u0634 \u0646\u0627\u0641\u0640\u0640\u0631\u064a\n\u063a\u0640\u0640\u0632\u0627\u0627\u0644 \u0646\u0631\u0636\u0639\u0640\u0640\u0647 \u0648\u0637\u064a\u0640\u0640\u0631\u0627 \u064a\u0638\u0644\u0640\u0640\u0647                   \u0648\u0627\u0646 \u062c\u0645\u064a\u0640\u0640\u0639 \u0647\u0640\u0640\u0630\u0627 \u0628\u0642\u0640\u0640\u062f\u0631\u0629 \u0642\u0640\u0640\u0627\u062f\u0631\u064a\n\n\u0643\u0627\u0628\u0640\u0640\u0631\u064a \u0648\u062d\u0640\u0640\u0631\u0632 \u0630\u0627 \u0627\u0644\u0645\u0648\u0644\u0640\u0640\u0648\u062f \u0645\u0631\u0645\u0640\u0640\u064a \u0628\u062c\u0627\u0646\u0628\u0640\u0640\u0647             \u062f\u062e\u064a\u0640\u0640\u0631\u0627 \u0648\u064a\u0635\u0644\u0640\u0640\u062d \u0644\u0644\u0645\u0644\u0640\u0640\u0648\u0643 \u0627\u0627\u0644\n\u0641\u0645\u0646\u0640\u0640\u064a \u062e\u0640\u0640\u0630\u064a \u0627\u0644\u0645\u0640\u0640\u0627\u0644 \u0627\u0644\u0643\u062b\u064a\u0640\u0640\u0631 \u0648\u0631\u0636\u0639\u0640\u0640\u064a           \u0641\u0645\u0640\u0640\u0627 \u062e\u064a\u0640\u0640\u0628 \u0627\u0644\u0631\u062d\u0645\u0640\u0640\u0646 \u0645\u0640\u0640\u0646 \u0643\u0627\u0646 \u0635\u0627\u0628\u0640\u0640\u0631\u064a\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  191\n\nD\u0101rim then promises his wife thirty dirhams per month, with ten more for her mother.", "start_char_idx": 93752, "end_char_idx": 94769, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2459a272-c288-4497-b77f-869d21deb910": {"__data__": {"id_": "2459a272-c288-4497-b77f-869d21deb910", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f7d1e32f-379e-470d-833a-5eda0d042398", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "0bfc8cacb47fcbedbd0d41cb73562e835944f9e0684456e9e2d6d56eb4654357", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b4ec17ac-5292-402e-95c9-2f5728805841", "node_type": "1", "metadata": {}, "hash": "be39eb79539bc24551babc5bd85704646fcdffc03c7a04e84a59381f5188b9e6", "class_name": "RelatedNodeInfo"}}, "text": "At this promise, \u201c\u1e24usna was gladdened and nursed,\u201d and, perhaps in light of her changed \nattitude, Junduba readily accepts her breast. Although it might seem that \u1e24usna has won \none over on her beleaguered spouse, the Quran explicitly prescribes payment to wives for \nnursing newborns as well as fair compensation for wet nurses (\u1e24usna presumably acted in \nthe former stead rather than the latter). Verse 233 of S\u016brat al-Baqara reads:\n\nMothers suckle their children for two whole years, if they wish to complete the term, \nand clothing and maintenance must be borne by the father in a fair manner. No one \nshould be burdened with more than they can bear: no mother shall be made to suffer \nharm on account of her child, nor any father on account of his. The same duty is \nincumbent upon the father\u2019s heir. If, by mutual consent and consultation, the couple \nwish to wean [the child], they will not be blamed, nor will there be any blame if you \nwish to engage a wet nurse, provided you pay her as agreed in a fair manner. Be mindful \nof God, knowing that He sees everything you do.94\n\nExegetes debate the exact nature of the provision that is due a nursing wife from her \nhusband (called rizq, maintenance or sustenance). Though the Quran specifies material \ngoods such as clothing and food, it does not name amounts beyond bi-l-ma\u02bfr\u016bf, \u201caccording \nto what is known or intuitively correct.\u201d Al-\u1e6cabar\u012b connects the quantity of rizq to the \nsubsequent injunction against overburdening a parent, concluding that the amount must \nbe in proportion to the husband\u2019s means: because God has created people rich and poor, \nHe \u201ccommands the two alike to provide that which is required for his wife\u2019s provision, \n[according to] the measure of his wealth.\u201d95 Ibn Kath\u012br adds a stipulation about local \nstandards of living, saying that bi-l-ma\u02bfr\u016bf should be interpreted as \u201ctaking the customs of \nsimilar people [i.e., other women] in their local community into consideration, [at a level \nthat is] neither excessive nor privative,\u201d in addition to being within the husband\u2019s means.96 \n\nInterestingly, the Shi\u02bfi commentator al-\u1e6c\u016bs\u012b takes a slightly more legalistic approach \nto this verse, arguing that the interpretation of bi-l-ma\u02bfr\u016bf hinges on whether ceasing \nnursing when the child turns two is merely recommended (mand\u016bb) or incumbent upon the \nindividual (far\u1e0d). In his view, payment is required only for an obligatory service. Therefore, \nif a woman continues nursing beyond the two-year mark in a supererogatory fashion, she \nmay have no claim to further payment.97 Al-\u1e6c\u016bs\u012b thus seeks to prevent wives from using \nprolonged nursing as a means of extracting excessive allowances from their husbands, \nthough one may reasonably wonder how often such cases would occur. The anecdote in the \ns\u012bra provides an opposing example of a husband initially withholding the requisite funds. \n\nThere are also precedents for supplementing a wife\u2019s income when she is caring for a \nnewborn that perhaps deepened the resonances of this vignette for the Tunisian version\u2019s \nintended audiences. Masekhet Ketubb\u00f4t, the section of the Talmud most directly concerned \n\n94. Translation from The Qur\u02be\u0101n, trans. M. A. S. Abdel Haleem (Oxford: Oxford University Press, 2005), 26\u201327.\n95. Al-\u1e6cabar\u012b, Tafs\u012br al-\u1e6cabar\u012b (Cairo: D\u0101r al-Ma\u02bf\u0101rif, 1955), 5:44. \n96. Ibn Kath\u012br, Tafs\u012br, 1:634. \n97. Al-\u1e6c\u016bs\u012b, al-Tiby\u0101n f\u012b tafs\u012br al-Qur\u02be\u0101n (Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, 1830), 2:255.", "start_char_idx": 94771, "end_char_idx": 98221, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b4ec17ac-5292-402e-95c9-2f5728805841": {"__data__": {"id_": "b4ec17ac-5292-402e-95c9-2f5728805841", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2459a272-c288-4497-b77f-869d21deb910", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "62773048a64ecf13868266401e8cc8896a96eebfb09df3ba28f621c25ac5f053", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c85de0ae-31f8-45c0-9023-bc1ece5a74c9", "node_type": "1", "metadata": {}, "hash": "cf367b3dba14d5f2464ca7e3796ff175d1b92ea157b1ccf9bd6917101a34f1d3", "class_name": "RelatedNodeInfo"}}, "text": "192  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nwith contracts and contractual obligations in marriage, advocates that a wife\u2019s budget be \nincreased and her other household chores and handiwork decreased while she is nursing.98 \nAnd, of course, such precedents also emanate from nature, as the physical demands of \nnursing lend support to the idea that a nursing woman should enjoy increased access to \nfood when possible.\n\nThese scriptural and exegetical passages posit breastfeeding as an exercise of social \ncapital rather than a simple means of supplying nutrition and mandate the compensation \nof aspects of childrearing labor. Situating \u1e24usna\u2019s interaction with D\u0101rim within this \nframework complicates the superficial reading of \u1e24usna as a minor villain whom an ominous \nold crone manipulates into showing callousness toward a newborn child. D\u0101rim promises \nher a handsome amount of money, and as a tribal chief he can clearly afford it. Moreover, he \nis supposed to be sponsoring her financially as a new mother, and the exegetical consensus \nis that this funding should be in accordance with his ostensibly ample means. Such a reading \ntransforms the scene from one in which a wife imposes on her husband to one in which she \nnegotiates with him to have her needs met, leveraging the exclusive resources that she \npossesses in order to do so. Thus, although we could see \u1e24usna as the anti-ideal, contrasted \nwith the likes of Moses\u2019s tenacious mother and the self-sacrificing \u1e24al\u012bma, we can also \nrecognize in her a more pragmatic and even necessary image of a wife and a new mother, \nnamely, one who cares for her own mental and physical wellbeing, values her own labor, \nand ensures that her childcare burdens are understood and supported by her spouse. \n\nConclusion\n\nThe femininity of women has often been interpreted as a force of chaos and subterfuge in \nArabic popular literature: using their womanly bodies and speech, they exercise kayd (wiles) \nand foment fitna (discord).99 Many of the female figures in Arabic siyar that have drawn \nthe most curiosity and admiration from modern audiences and scholars are those who \nembody what might be considered relatively androgynous or masculinized ideals, as the \nwarrior women whom Remke Kruk has analyzed illustrate. However, as Amanda Hannoosh \nSteinberg has argued, there are also many quieter and more quotidian female exemplars \nin the siyar. I have argued that \u1e24usna belongs to this type. Although she at first glance \nappears to be using her body\u2019s gendered capacities in a calculating manner reminiscent \nof the sexualized, wily, and chaotic women of the popular imagination, with her breasts \nplaying the part of a phallus in Junduba\u2019s \u201cpaternity test,\u201d ultimately \u1e24usna uses her ability \nto nurse to enforce the rights that the Quran guarantees to her as a caregiver. Furthermore, \nby calling attention to her bodily and mental hardships and needs, her behavior challenges \nthe silent and solicitous ideal of maternal behavior embodied in the self-sacrificing women \nof prophetic literature. \n\nAs a nursing woman, \u1e24usna is in good literary company, given the wealth of lactation \nand nursing motifs in prophetic and popular lore. However, there is a notable difference \n\n98. Masekhet Ketubb\u00f4t 5:9. See also Rosenblum, \u201c\u2018Blessings of the Breasts,\u2019\u201d 158.\n99. On the significance of kayd in Alf layla wa-layla, see Fedwa Malti-Douglas, Woman\u2019s Body, Woman\u2019s \n\nWord: Gender and Discourse in Arabo-Islamic Writing (Princeton, NJ: Princeton University Press, 1991), passim. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  193\n\nbetween these two corpora on the issue of who does the nursing. Tales of the prophets \nare populated solely by human nurses (with the occasional angelic intercessor), who \nare celebrated for continuing to nurse even under difficult circumstances.", "start_char_idx": 98225, "end_char_idx": 102108, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c85de0ae-31f8-45c0-9023-bc1ece5a74c9": {"__data__": {"id_": "c85de0ae-31f8-45c0-9023-bc1ece5a74c9", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b4ec17ac-5292-402e-95c9-2f5728805841", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "6f432e01940e208bf97473475d93099aea887b26cea57246108f43b84106eb49", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fc41c549-3ee8-4b3f-a64b-81b7d2a3dce6", "node_type": "1", "metadata": {}, "hash": "5e65bd8e48c9c34156507299b26e20bcdb4bac7b39e939351cb9743053dddf75", "class_name": "RelatedNodeInfo"}}, "text": "By contrast, \nlegendary heroes are often nursed by beasts in the absence of their human parents, and \nthrough their milk these creatures can impart certain animalistic qualities, affinities, and \npreferences to their nurslings. Both forms of nursing are found in variations of S\u012brat Dh\u0101t \nal-Himma, with Arb\u0101b continuing to nurse even in death in some versions and a gazelle \ntaking up the task in others. Because such episodes are didactic or legendary, they often \nplay with or actively reject the \u201creal,\u201d in ways big and small. So, Mu\u1e25ammad\u2019s wet nurse \n\u1e24al\u012bma seems completely unconcerned by the personal and financial ramifications of her \nactions, agreeing to nurse the prophet despite his family\u2019s inability to pay and implicitly \ncensuring the other wet nurses of her tribe for not wanting to provide for an orphan at \nwhat would likely have been their personal expense. \n\nBy this metric, despite the miracle of his suckling in the desert, the auspicious \ncoincidence of \u1e24usna\u2019s lactation and childlessness, and the absurd test of his legitimacy, \nthe story of the foundling Junduba nonetheless provides a realistic and candid portrayal \nof the considerations that accompany the nursing of others\u2019 children. Though the text \nprimes us to see her as a bad actor by drawing a direct link between \u1e24usna\u2019s behavior \nand the devilish inclinations of her mother, her conduct discloses anxieties about class, \ngenealogy, and stigma as well as about the physiological and psychological logistics of \nnursing. These anxieties have echoes in traditional discussions of kinship structures and \nfamilial duties, suggesting that \u1e24usna\u2019s trepidation reflects a broader social discourse. \nMoreover, her concerns underscore the social and legal problems inherent in nursing \nfoundling children\u2014an issue that is endemic to popular literature, which is rich with heroes \nwho have been orphaned or estranged from their natal families. The circumstances of their \ndisplacement often mirror social plights typical to the stories\u2019 settings, from internecine \nwarfare and practices of captivity and slavery to anxieties over disability and difference \nand even suggestive references to female infanticide and sex-selective family planning.100 \nIn this fashion, the story of \u1e24usna and Junduba innovates on a common literary topos \n\n100. Regarding the uses of siyar as social allegory, Robert Brunschvig argues that S\u012brat \u02bfAntar, in which \nthe black-skinned \u02bfAntar is separated from his father because of the latter\u2019s rejection of his slave son, may be \nconstrued as a roman \u00e0 th\u00e8se, advocating more complete recognition for children born from concubinage (the \neffect of which is compounded, in \u02bf Antar\u2019s case, by racial difference). See R. Brunschvig, \u201c\u02bfAbd,\u201d In Encyclopaedia \nof Islam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill Online), http://doi.org/10.1163/1573-3912_islam_COM_0003. \nA similar reading is possible in the case of F\u0101\u1e6dima Dh\u0101t al-Himma, whose father initially wishes to kill her \nbecause of her gender but is forced to rethink his position upon confronting her later in life on the battlefield, \nwhere she proves her mettle as an elite warrior. These questions often have a transhistorical resonance, both at \nthe emotive level and because of the intimate empathy brought about by personal experience. Dwight Reynolds \nnotes that an episode in S\u012brat Ban\u012b Hil\u0101l in which the medieval hero Ab\u016b Zayd kills his Quran tutor for beating \nanother student prompts \u201cheated discussions\u201d when recited to contemporary audiences. He speculates that \nrural listeners may harbor bitter memories of the physical brutality inflicted along class lines in Quran schools, \nwith poorer children receiving the brunt of beatings, \u201cwhereas boys from rich and powerful families are left \nuntouched.\u201d In this way, the demise Ab\u016b Zayd\u2019s Quran teacher distills elements of contemporary audiences\u2019 \nexperiences of education and class\u2014and perhaps their fantasies of vindication\u2014into a single, brief episode. \nReynolds, \u201cAb\u016b Zayd al-Hil\u0101l\u012b,\u201d 93\u201394.", "start_char_idx": 102109, "end_char_idx": 106134, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fc41c549-3ee8-4b3f-a64b-81b7d2a3dce6": {"__data__": {"id_": "fc41c549-3ee8-4b3f-a64b-81b7d2a3dce6", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c85de0ae-31f8-45c0-9023-bc1ece5a74c9", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "e8c53d63d7e426bde4a408bbc4273480a6f80301a95b8263365bf81d55f3e19c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f9cbc813-0ba0-43be-93ae-0ae0a9623332", "node_type": "1", "metadata": {}, "hash": "e64544e9cb3f83741829a1fae26f9edf406a2724e609ee4693c27011dff24055", "class_name": "RelatedNodeInfo"}}, "text": "http://doi.org/10.1163/1573-3912_islam_COM_0003\n\n\n194  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nby showcasing one such issue. Ultimately, by speaking up\u2014flouting her husband\u2019s initial \ndemands, questioning his social judgment, and defying common assumptions about the \nabsolute, universal nature of maternal instinct and affection\u2014\u1e24usna calls attention to her \nstatus as a new and hesitant foster mother and asserts control over her domestic realm. In \nthe process, she guides her husband toward correct practice vis-\u00e0-vis a nursing spouse and \npositions herself as central to their new family arrangement. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  195\n\nBibliography\n\n\u02bfAbd al-\u1e24ak\u012bm, Shawq\u012b, and Omaima Abou-Bakr. Princess Dhat al-Himma: The Princess of \nHigh Resolve. 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Cairo: D\u0101r al-Ma\u02bf\u0101rif, 1952.", "start_char_idx": 109750, "end_char_idx": 112041, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "41a9f97f-1760-4046-8d5f-a0e14f505573": {"__data__": {"id_": "41a9f97f-1760-4046-8d5f-a0e14f505573", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fdee28e4-cd73-49c9-afb2-5075a999c757", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "c149eb8404d48d24e1f256c99d19eeb72a12437f3e2379ccad320a27b0627390", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "16c3def9-c8ff-444e-b3c4-f50b857c2e09", "node_type": "1", "metadata": {}, "hash": "9614d1f2df2ca3a8f2da234ce36fc200f2a22876a90777a670d3424e8acc6654", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Nourishing the Noble: Breastfeeding and Hero-Making \u2022  197\n\nIbr\u0101h\u012bm, Nab\u012bla. Ashk\u0101l al-ta\u02bfb\u012br f\u012b al-adab al-sha\u02bfb\u012b. Cairo: D\u0101r Nah\u1e0dat Mi\u1e63r, 1966.\n\nAl-J\u0101\u1e25i\u1e93. Al-\u02bfIbar wa-l-\u02bfitib\u0101r. Cairo: al-\u02bfArab\u012b, 1994.\n\nKing, Helen. Hippocrates\u2019 Woman: Reading the Female Body in Ancient Greece. London: \nRoutledge, 1998.\n\nAl-Kis\u0101\u02be\u012b. Qi\u1e63a\u1e63 al-anbiy\u0101\u02be. Cairo: D\u0101r al-\u1e6cib\u0101\u02bfa wa-l-Nashr al-Isl\u0101miyya, 1997.\n\nKohlberg, Etan. \u201cThe Position of the \u2018Walad Zin\u0101\u2019 in Im\u0101m\u012b Sh\u012b\u02bfism.\u201d Bulletin of the School \nof Oriental and African Studies 48, no. 2 (1985): 237\u201366.\n\nKruk, Remke. \u201cThe Bold and the Beautiful: Women and \u2018Fitna\u2019 in the S\u012brat Dh\u0101t al-Himma; \nThe Story of N\u016br\u0101.\u201d In Women in the Medieval Islamic World: Power, Patronage, and \nPiety, edited by Gavin Hambly, 99\u2013116. 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London: Penguin Classics, 2014.\n\nMadeyska, Danuta. \u201cThe Language and Structure of the S\u012bra.\u201d Quaderni di studi arabi 9 \n(1991): 193\u2013218.", "start_char_idx": 112045, "end_char_idx": 114339, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "16c3def9-c8ff-444e-b3c4-f50b857c2e09": {"__data__": {"id_": "16c3def9-c8ff-444e-b3c4-f50b857c2e09", "embedding": null, "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6784", "node_type": "4", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "b34fcb2167e24a73a039e6edd0f1fc2c76e383371a98a4fdcf1d757b44be95bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "41a9f97f-1760-4046-8d5f-a0e14f505573", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "843a3d131853ade907a24c8cf963a68ed213b42b5b8b103fe690413e2c2c2f38", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6c6f29c9-d353-4ccb-b80d-5b679342295b", "node_type": "1", "metadata": {}, "hash": "dbf3f4218439356326ccbfe0d277e5ce29daea09412676f1d4d83405af55f420", "class_name": "RelatedNodeInfo"}}, "text": "198  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nMagidow, Melanie. \u201cEpic of the Commander Dhat al-Himma.\u201d Medieval Feminist Forum, \nSubsidia Series no. 9 Medieval Texts in Translation 6 (2019): 1\u201362.\n\nMalti-Douglas, Fedwa. 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Online. https://referenceworks.brillonline.\ncom/entries/encyclopedia-of-jews-in-the-islamic-world/farhi-eliezer-SIM_0007630\n\n\u2014\u2014\u2014 and Tsivia Tobi. Judeo-Arabic Literature in Tunisia, 1850\u20131950. Detroit: Wayne State \nUniversity Press, 2014.\n\nAl-\u1e6c\u016bs\u012b, Na\u1e63\u012br al-D\u012bn. Al-Tiby\u0101n f\u012b tafs\u012br al-Qur\u02be\u0101n. Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, \n1830.\n\nVajda, Georges. \u201cNotices des manuscrits Arabe 3630\u20133698.\u201d Manuscript. Paris: Biblioth\u00e8que \nNationale de France, D\u00e9partement des Manuscrits, 1940-69. MS Arabe 7302. https://\ngallica.bnf.fr/ark:/12148/btv1b8458430f (October 17, 2019).\n\nVassel, Eus\u00e8be. La litt\u00e9rature populaire des Isra\u00e9lites tunisiens, avec un essai \nethnographique et arch\u00e9ologique sur leurs superstitions. Paris: E. Leroux, 1904.\n\nWells, Jonathan. \u201cThe Role of Cultural Factors in Human Breastfeeding: Adaptive Behaviour \nor Biopower.\u201d In Ecology, Culture, Nutrition, Health and Disease, edited by K. Bose, \n39\u201347. Delhi: Kamla-Raj Enterprises, 2006.\n\nhttps://gallica.bnf.fr/ark:/12148/btv1b8458430f\nhttps://gallica.bnf.fr/ark:/12148/btv1b8458430f", "start_char_idx": 119123, "end_char_idx": 121072, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "58ac73ce-1f8c-4db0-8acd-f0f42e3367f5": {"__data__": {"id_": "58ac73ce-1f8c-4db0-8acd-f0f42e3367f5", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "04d1f660-c028-479a-b5aa-3e7fa056781d", "node_type": "1", "metadata": {"identifier": "alusur-6784", "author": "Schine, Rachel", "title": "Nourishing the Noble: Breastfeeding and Hero-Making in Medieval Arabic Popular Literature", "date": "2019-11-15", "file": "alusur-6784.pdf"}, "hash": "3b83cd32c942edc46239b1f61a26cf469b6d3f1128332b20c7ca6fdb7b379928", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7e1db412-8e56-42fc-9f1f-df0852d02738", "node_type": "1", "metadata": {}, "hash": "f1b124a325238525cbd36794e3537d87be0ac52c6c8cd3659512a475a60e1f48", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 201-232\n\nFew poets have had as far-reaching an influence as Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r (d. ca. 618/1221). The author of the famous Man\u1e6deq al-\u1e6dayr and several other important works, he is remembered both within the tradition and outside it as a critical figure in the devel-\nopment of Persian mystical poetry.1 As is the case with many premodern Persian poets, as \n\n* Although this paper generally follows the transliteration guidelines of the International Journal of Middle \nEast Studies, vowels are transliterated according to the system of Encyclopaedia Iranica, which is phonetically \nmore accurate for Persian: short vowels appear as \u201ca,\u201d \u201ce,\u201d and \u201co,\u201d and long ones as \u201c\u0101,\u201d \u201ci,\u201d and \u201cu.\u201d I would \nlike to thank Cameron Cross, Alexandra Hoffmann, Alexander Jabbari, Franklin Lewis, and Matthew Miller for \ntheir comments and suggestions in the preparation of this paper.\n\n1.  Mo\u1e25ammad Re\u017c\u0101 Shafi\u02bfi-Kadkani, introduction to Man\u1e6deq al-\u1e6dayr, by Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, 2nd ed. (Tehran: \nSokhan, 1387/[2008\u20139]), 38\u201350; Julian Baldick, \u201cPersian \u1e62\u016bf\u012b Poetry up to the Fifteenth Century,\u201d in History of \nPersian Literature: From the Beginning of the Islamic Period to the Present Day, ed. George Morrison (Leiden: \nBrill, 1981); Seyyed Hossein Nasr, \u201cSome Observations on the Place of \u02bfA\u1e6d\u1e6d\u0101r within the Sufi Tradition,\u201d in \nColloquio italo-iraniano sul poeta mistico Fariduddin \u02bfA\u1e6d\u1e6d\u0101r (Roma, 24\u201325 Marzo 1977) (Rome: Accademia \n\nAn Unexpected Romance: \nReevaluating the Authorship of the Khosrow-n\u0101ma*\n\nAustin O\u2019MAlley\nThe University of Arizona\n\n(austinomalley@email.arizona.edu)\n\nAbstract\nThis article examines the authorship of the Khosrow-n\u0101ma, a Perso-Hellenic romance traditionally attributed \nto \u02bfA\u1e6d\u1e6d\u0101r. Forty years ago, Shafi\u02bfi-Kadkani laid out a complex argument against \u02bfA\u1e6d\u1e6d\u0101r\u2019s authorship. He claimed \nthat the attribution was a result of a later forgery, basing his argument on internal chronological evidence, \nreligious and stylistic markers, and the manuscript tradition. The present article systematically evaluates this \nargument, showing it to be less persuasive than it first appears. First, I introduce new manuscript evidence to \ndemonstrate that the poem was circulating under \u02bfA\u1e6d\u1e6d\u0101r\u2019s name already before the time of the alleged forgery. I \nthen reassess the internal evidence to show that the Khosrow-n\u0101ma could, in fact, fit into a plausible chronology \nof \u02bfA\u1e6d\u1e6d\u0101r\u2019s oeuvre. Next, I critique the stylistic and religious arguments against \u02bfA\u1e6d\u1e6d\u0101r\u2019s authorship, arguing that \nthe romance does not deviate from \u02bfA\u1e6d\u1e6d\u0101r\u2019s undisputed works nearly as much as is often supposed. I conclude by \nsuggesting that the available data are explained more easily by accepting \u02bfA\u1e6d\u1e6d\u0101r\u2019s authorship than by adopting \nthe theory of a later forgery.\n\nmailto:austinomalley%40email.arizona.edu?subject=\n\n\n202  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nhis fame grew spurious works began to circulate under his name.", "start_char_idx": 47, "end_char_idx": 2985, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7e1db412-8e56-42fc-9f1f-df0852d02738": {"__data__": {"id_": "7e1db412-8e56-42fc-9f1f-df0852d02738", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "58ac73ce-1f8c-4db0-8acd-f0f42e3367f5", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "d64bad1b73c45040428973b66c7fc83bda4558e6b4691e7832be933ba7147224", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "309d02f0-03bf-4123-afca-425b899175df", "node_type": "1", "metadata": {}, "hash": "da33d1d1b4fad77c64536e055a0187559ed8def91133f32958af39a3bbdd96d5", "class_name": "RelatedNodeInfo"}}, "text": "With \u02bfA\u1e6d\u1e6d\u0101r, however, the \nnumber of spurious attributions is staggering: by the eleventh/seventeenth century, he \nwas said to have composed a total of 114 works, equal to the number of suras in the Quran.2 \nGiven the sacral significance of the number, it cannot be taken as an accurate count of all \nattributions, but it testifies to the scale of his supposed output. According to \u02bfAli Miran\u1e63\u0101ri, \nwho has produced a bibliographical survey of \u02bfA\u1e6d\u1e6d\u0101r\u2019s works, at least fifty-nine independent \ntitles, many of them still extant, have at some point been attributed to him.3 Some of these \nworks were composed by other poets who went by the name of \u02bfA\u1e6d\u1e6d\u0101r, and their poems were \ninadvertently absorbed into the oeuvre of their more famous predecessor.4 Others, however, \nwere deliberate forgeries: the Les\u0101n al-ghayb and the Ma\u1e93har al-\u02bfaj\u0101\u02beeb, for instance, were \nwritten by a ninth/fifteenth-century Shi\u02bfi poet, \u02bfA\u1e6d\u1e6d\u0101r-e Tuni, who purposefully presented \nhimself as Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, the author of the Man\u1e6deq al-\u1e6dayr.5 \n\nIn the twentieth century, with the advancement of textual criticism, scholars such as \nQazvini, Sherani, Nafisi, and Ritter began to methodically whittle away at these spurious \naccretions to \u02bfA\u1e6d\u1e6d\u0101r\u2019s oeuvre.6 Through their work, a stable scholarly consensus emerged: \n\u02bfA\u1e6d\u1e6d\u0101r was thought to have written four mystical-didactic mas\u0331navis (the El\u0101hi-n\u0101ma, the \nMan\u1e6deq al-\u1e6dayr, the Asr\u0101r-n\u0101ma, and the Mo\u1e63ibat-n\u0101ma), a div\u0101n, a collection of quatrains \n(the Mokht\u0101r-n\u0101ma), and a prose hagiography (Taz\u0331kerat al-awli\u0101). These scholars also \naccepted as authentic a mas\u0331navi romance that was commonly attributed to \u02bfA\u1e6d\u1e6d\u0101r and \nknown as the Khosrow-n\u0101ma. Unlike \u02bfA\u1e6d\u1e6d\u0101r\u2019s mystical-didactic mas\u0331navis, which comprise \nshort anecdotes and homiletic exhortations, the Khosrow-n\u0101ma recounts the story of two \nroyal lovers, tragically separated, as they seek to reunite; it is thus reminiscent of Greek \nnovels and Perso-Hellenic romances such as Varqa o Golsh\u0101h and Vis o R\u0101min. The work \nis a clear generic outlier in \u02bfA\u1e6d\u1e6d\u0101r\u2019s oeuvre; nevertheless, because \u02bfA\u1e6d\u1e6d\u0101r includes the title \nKhosrow-n\u0101ma in a list of his works, and because the author of the Khosrow-n\u0101ma identifies \nhimself as \u02bfA\u1e6d\u1e6d\u0101r and as the author of the Man\u1e6deq al-\u1e6dayr, the abovementioned scholars \naccepted the poem as genuine. \n\nNazionale dei Lincei, 1978), 12\u201313; Husayn Ilahi-Gomeshei, \u201cOf Scent and Sweetness: \u02bfA\u1e6d\u1e6d\u0101r\u2019s Legacy in R\u016bm\u012b, \nShabistar\u012b, and \u1e24\u0101fi\u1e93,\u201d in \u02bfA\u1e6d\u1e6d\u0101r and the Persian Sufi Tradition: The Art of Spiritual Flight, ed. Leonard Lewisohn \nand Christopher Shackle (London: I. B. Tauris and Institute of Ismaili Studies, 2006). \n\n2. Sayyed Nurall\u0101h Shushtari, Maj\u0101les al-mo\u02bemenin (Tehran: Ket\u0101b-forushi-ye Esl\u0101miya, 1365/[1986\u201387]), 99.\n3.", "start_char_idx": 2986, "end_char_idx": 5719, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "309d02f0-03bf-4123-afca-425b899175df": {"__data__": {"id_": "309d02f0-03bf-4123-afca-425b899175df", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7e1db412-8e56-42fc-9f1f-df0852d02738", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5a488e22a065d516b6f392bb7f18629fe9430608d68a66bfff95de651cef22c2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a015b2a5-1709-41a5-ad21-81d902e594cf", "node_type": "1", "metadata": {}, "hash": "427c670091367aceaf8e5295cbac0e26e7ce0d13a926cce5e8211b73056b021d", "class_name": "RelatedNodeInfo"}}, "text": "3. \u02bf Ali Miran\u1e63\u0101ri, Ket\u0101b-shen\u0101si-ye Shaykh Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r-e Naysh\u0101buri (Tehran: Anjoman-e \u0100s\u0331\u0101r va \n\nMaf\u0101khar-e Farhangi, 1384/[2005\u20136]), 7\u201316. \n4. Mirz\u0101 Mo\u1e25ammad Qazvini, introduction to Taz\u0331kerat al-awli\u0101, by Farid al-Din \u02bf A\u1e6d\u1e6d\u0101r, ed. Reynold Nicholson \n\n(London: Luzac, 1905), 1:14; Hellmut Ritter, \u201cPhilologika X: Far\u012bdadd\u012bn \u02bfA\u1e6d\u1e6d\u0101r,\u201d Der Islam 25 (1939): 157.\n5. \u02bf Abdu\u2019l-\u1e32\u0101dir Sarfar\u0101z, A Descriptive Catalogue of the Arabic, Persian and Urdu Manuscripts in the Library \n\nof the University of Bombay (Bombay: University of Bombay, 1935), 60\u201365; Sa\u02bfid Nafisi, Jostoju dar a\u1e25v\u0101l va \n\u0101s\u0331\u0101r-e Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r-e Naysh\u0101buri (Tehran: Eqb\u0101l, 1320/[1941]), 147\u201354; Hellmut Ritter, \u201cPhilologika XIV: \nFar\u012bdudd\u012bn \u02bfA\u1e6d\u1e6d\u0101r II,\u201d Oriens 11, no. 1/2 (1958): 3\u20134. \n\n6. Qazvini, introduction to Taz\u0331kerat al-awli\u0101, 1:14; Sarfar\u0101z, Descriptive Catalogue, 60\u201365; Nafisi, Jostoju, \n70\u201373, 145\u201367; Hellmut Ritter, \u201c\u02bfA\u1e6d\u1e6d\u0101r,\u201d in Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill \nOnline), posted 2012, https://doi.org/10.1163/1573-3912_islam_COM_0074; Ritter, \u201cPhilologika X,\u201d 156\u201360; \nRitter, \u201cPhilologika XIV,\u201d 1\u20138.\n\nhttps://doi.org/10.1163/1573-3912_islam_COM_0074\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  203\n\nIn 1979, however, the poet and scholar Shafi\u02bfi-Kadkani laid out an erudite, intricate \nargument claiming that the Khosrow-n\u0101ma was a spurious attribution and that its preface, \nin which the poem\u2019s author identifies himself as \u02bfA\u1e6d\u1e6d\u0101r, was the work of a ninth/fifteenth-\ncentury forger.7 This influential argument is now almost universally accepted, and it has \nconditioned nearly all of the major work on \u02bfA\u1e6d\u1e6d\u0101r produced since its publication.", "start_char_idx": 5717, "end_char_idx": 7449, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a015b2a5-1709-41a5-ad21-81d902e594cf": {"__data__": {"id_": "a015b2a5-1709-41a5-ad21-81d902e594cf", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "309d02f0-03bf-4123-afca-425b899175df", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "c086659d34ffbaad62dad6c0781ea62673cf451a34224b48a824ab5a1f58109e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1e995b90-5b94-4e99-ab39-1c420bbd8d71", "node_type": "1", "metadata": {}, "hash": "fb3a79b624ad25d01a473c1dc7eba036ecac1dc3646d0174ecc8e7fde6f52d05", "class_name": "RelatedNodeInfo"}}, "text": "Leonard \nLewison and Christopher Shackle, in their edited volume on \u02bfA\u1e6d\u1e6d\u0101r, deem Shafi\u02bfi-Kadkani\u2019s \nrejection of the Khosrow-n\u0101ma definitive.8 Newer reference works and editions, including \nthe third edition of the Encyclopaedia of Islam, repeat Shafi\u02bfi-Kadkani\u2019s conclusions.9 Of \nthe two most recent monographs on \u02bfA\u1e6d\u1e6d\u0101r, by Navid Kermani and Claudia Yaghoobi, the \nformer dismisses the Khosrow-n\u0101ma with a citation to Shafi\u02bfi-Kadkani, and the latter fails \nto mention it at all.10 As far as the scholarship seems to be concerned, the case is closed: \nthe Khosrow-n\u0101ma is spurious, and it has thus justly disappeared from the arena of \u02bfA\u1e6d\u1e6d\u0101r \nstudies. \n\nShafi\u02bfi-Kadkani\u2019s argument, however, although frequently cited as settled fact, has not \nbeen systematically evaluated.11 In the present article, I will problematize Shafi\u02bfi-Kadkani\u2019s \nanalysis and propose a more plausible scenario, in which the Khosrow-n\u0101ma is indeed an \nauthentic work by \u02bfA\u1e6d\u1e6d\u0101r. Although there can be no doubting Shafi\u02bfi-Kadkani\u2019s brilliance, \nhis argument is, as a whole, less convincing than the sum of its parts: he seems to have \nbegun with the assumption that the Khosrow-n\u0101ma was forged, and then worked backward \nto determine how that could have been the case. As we shall see, his conclusions are not \njustified by the stylistic, religious, manuscript, and internal chronological evidence he \nprovides. Ultimately, it is much easier to accept the Khosrow-n\u0101ma as an authentic work \nof \u02bfA\u1e6d\u1e6d\u0101r\u2019s than to imagine it was the product of a complex literary conspiracy, as Shafi\u02bfi-\nKadkani proposes. \n\nIf the romance were to be accepted as an authentic work, much of the scholarship on \n\u02bfA\u1e6d\u1e6d\u0101r\u2019s life and his place in literary history would need to rethought. One of the difficulties \nfor \u02bfA\u1e6d\u1e6d\u0101r scholarship has been the dearth of biographical information, both within his \n\n7. Mo\u1e25ammad Re\u017c\u0101 Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, by Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, 2nd ed. (Tehran: \nSokhan, 1389/[2010\u201311]), 33\u201359. \n\n8. Leonard Lewisohn and Christopher Shackle, editors\u2019 introduction to Lewisohn and Shackle, Spiritual \nFlight, xviii. See also Hermann Landolt, \u201c\u02bfA\u1e6d\u1e6d\u0101r, Sufism, and Ismailism,\u201d in Lewisohn and Shackle, Spiritual \nFlight, 3.\n\n9. Mo\u1e25ammad Este\u02bfl\u0101mi, introduction to Taz\u0331kerat al-awli\u0101, by Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, rev. ed. (Tehran: Zavv\u0101r, \n1383/[2004\u20135]), xxv; Miran\u1e63\u0101ri, Ket\u0101b-shen\u0101si, 75, 232; Omid Safi, \u201c\u02bfA\u1e6d\u1e6d\u0101r, Far\u012bd al-D\u012bn,\u201d in Encyclopaedia of \nIslam, 3rd ed., ed. Kate Fleet et al. (Leiden: Brill Online), posted 2016, https://doi.org/10.1163/1573-3912_ei3_\nCOM_23976.\n\n10. Navid Kermani, The Terror of God: Attar, Job and the Metaphysical Revolt, trans.", "start_char_idx": 7450, "end_char_idx": 10099, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1e995b90-5b94-4e99-ab39-1c420bbd8d71": {"__data__": {"id_": "1e995b90-5b94-4e99-ab39-1c420bbd8d71", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a015b2a5-1709-41a5-ad21-81d902e594cf", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "ad52254317d5ad595705ebeb6412c2b379f776421e0c377c5c15b8cf00a6c46c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "67c698d4-181b-41be-979b-d19519b0538d", "node_type": "1", "metadata": {}, "hash": "61c847c74f3a167b60afbff5b2b283f42222448911a39128df9fdfa59e1b6587", "class_name": "RelatedNodeInfo"}}, "text": "Wieland Hoban \n(Cambridge: Polity Press, 2011), 30; Claudia Yaghoobi, Subjectivity in \u02bfA\u1e6d\u1e6d\u0101r, Persian Sufism, and European \nMysticism (West Lafayette, IN: Purdue University Press, 2017).\n\n11. \u02bf Abd al-\u1e24osayn Zarrinkub agrees with Shafi\u02bfi-Kadkani\u2019s conclusion that the Khosrow-n\u0101ma is spurious, \nbut he criticizes some of the latter\u2019s specific arguments in a scattered fashion: \u1e62ed\u0101-ye b\u0101l-e simorgh (Tehran: \nSokhan, 1386/[2007\u20138]), 69; \u1e24ek\u0101yat hamchon\u0101n b\u0101qi (Tehran: Sokhan, 1376/[1997\u201398]), 170\u201388. Cf. Shafi\u02bfi-\nKadkani\u2019s response in Zabur-e p\u0101rsi: Neg\u0101hi be zendegi va ghazal-h\u0101-ye \u02bfA\u1e6d\u1e6d\u0101r (Tehran: \u0100g\u0101h, 1378/[1999]), \n84\u201390. \n\nhttps://doi.org/10.1163/1573-3912_ei3_COM_23976\nhttps://doi.org/10.1163/1573-3912_ei3_COM_23976\n\n\n204  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nworks and in the external sources. While the Khosrow-n\u0101ma is hardly effusive on the matter, \nit does provide some important biographical data not found in his other works, including \nan account of his mother\u2019s death and some information on the chronological order of his \noeuvre. Especially interesting is \u02bfA\u1e6d\u1e6d\u0101r\u2019s praise of one Ebn al-Rabib as his formal spiritual \nguide, which challenges the current consensus that \u02bfA\u1e6d\u1e6d\u0101r was \u201cmore of an empathetic \nobserver of Sufism than an active exponent.\u201d12 By raising the possibility of the Khosrow-\nn\u0101ma\u2019s authenticity, the present article aims to encourage scholars to take a fresh look at \nsuch issues, which have not been seriously reconsidered for a generation.\n\nEven more significantly for our understanding of literary history, the Khosrow-n\u0101ma \nshows that \u02bfA\u1e6d\u1e6d\u0101r positioned himself against a wider range of poetic models than is usually \nthought. In contemporary scholarship, \u02bfA\u1e6d\u1e6d\u0101r is almost always seen as a stepping stone \nbetween San\u0101\u02bei and Rumi; this teleological reading is particularly common in the literary \ncriticism of Shafi\u02bfi-Kadkani himself.13 The composition of the Khosrow-n\u0101ma, however, \ncomplicates this picture and suggests he was working not just against San\u0101\u02bei but also \nagainst versifiers of romantic tales such as Gorg\u0101ni, \u02bfAyyuqi, and even Ne\u1e93\u0101mi. Indeed, if \nthe Khosrow-n\u0101ma is authentic, then \u02bfA\u1e6d\u1e6d\u0101r composed five mas\u0331navis, perhaps the earliest \nimitation of the khamsa.14 The investigation into possible intertextual linkages between \n\u02bfA\u1e6d\u1e6d\u0101r and Ne\u1e93\u0101mi has only barely begun, and I hope that this article will set the stage \nfor wider-ranging analysis of \u02bfA\u1e6d\u1e6d\u0101r\u2019s literary models and his relationship to the romantic \ntradition.15 Finally, \u02bfA\u1e6d\u1e6d\u0101r\u2019s authorship of the Khosrow-n\u0101ma troubles reductive notions \nof \u201cmystical poetry\u201d and \u201cmystical poets,\u201d essentializing categories that have come to \ndominate discussions of \u02bfA\u1e6d\u1e6d\u0101r and that likely motivated the excision of the Khosrow-n\u0101ma \nfrom his oeuvre in the first place.", "start_char_idx": 10100, "end_char_idx": 12885, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "67c698d4-181b-41be-979b-d19519b0538d": {"__data__": {"id_": "67c698d4-181b-41be-979b-d19519b0538d", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1e995b90-5b94-4e99-ab39-1c420bbd8d71", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "86c49cf0b2a147360c8b7586a859d1ca0b53fa7c1690705b00dc5fc12f645e8f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0ffcbfd1-8072-453e-965d-b51b797239d1", "node_type": "1", "metadata": {}, "hash": "33c0d316a5de2362371e1c1d3cbc4092ee2a50b48722cbbd111b8528102b709d", "class_name": "RelatedNodeInfo"}}, "text": "A Little Romance\n\nThe romance in question is most commonly known as the Khosrow-n\u0101ma, but it also \ncirculated under the titles Gol o Khosrow, Gol o Hermez, and Hermez o Golrokh, in reference \nto the tale\u2019s two principal lovers\u2014Gol also being known as Golrokh, and Hermez being \nthe name given to Khosrow by his foster parents.16 Although his name is often voweled \nas Hormoz in modern scholarship, it frequently rhymes with words such as hargez and \n\u02bf\u0101jez, meaning that its final vowel must be \u201ce.\u201d17 Shafi\u02bfi-Kadkani further suggests that the \n\n12. Kermani, Terror of God, 26.\n13. Shafi\u02bfi-Kadkani, introduction to Man\u1e6deq al-\u1e6dayr, 38; Shafi\u02bfi-Kadkani, Zabur, 19\u201320.\n14. \u02bf A\u1e6d\u1e6d\u0101r wrote mas\u0331navis only in the hazaj and ramal meters, so his five works, unlike later formal imitations, \n\ndo not metrically match those of Ne\u1e93\u0101mi.\n15. Bar\u0101t Zanj\u0101ni, \u201c\u1e24akim Ne\u1e93\u0101mi-ye Ganjavi va Shaykh Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r,\u201d \u0100yanda 2, no. 9 (Ordibehesht \n\n1362/[April\u2013May 1983]): 106\u201314.\n16. Titles of this format (X and Y) are common for the romance genre: see Cameron Cross, \u201cThe Poetics of \n\nRomantic Love in Vis & R\u0101min\u201d (PhD diss., University of Chicago, 2015), 104.\n17. Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r (attrib.), Khosrow-n\u0101ma, ed. A\u1e25mad Sohayli-Khw\u0101ns\u0101ri (Tehran: Anjoman-e \u0100s\u0331\u0101r-e \n\nMelli, 1339/[1961\u201362]), lines 1057, 1317. All references to the printed edition of the Khosrow-n\u0101ma are to \nSohayli-Khw\u0101ns\u0101ri\u2019s edition.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  205\n\nname should be fully voweled as Hermez, which he links to the Greek name Hermes. This \nreading would be consistent with the Hellenistic roots of the romance genre as well as the \ngeography of the story, which shifts between Constantinople and Khuzest\u0101n.18 (One should \nnote, however, that the name Hermes is usually transliterated with an \u201cs,\u201d not a \u201cz,\u201d in \nmedieval Arabic and Persian).\n\nThe Khosrow-n\u0101ma trades in narrative structures and topoi that are characteristic of a \ngroup of fifth/eleventh-century Persian verse romances\u2014including Varqa o Golsh\u0101h, Vis \no R\u0101min, and V\u0101meq o \u02bfAz\u0331r\u0101\u2014and that bear a striking resemblance to the Greek novels of \nthe early Common Era. Both traditions can be traced back to the syncretic literary milieu \nof the eastern Mediterranean during the Achaemenid and Hellenistic periods, which was \ncharacterized by a cross-fertilization of stories, narremes, and tropes between Greek and \nPersian literary cultures. In general, the heroes and heroines of these romances (whether \nwritten in Greek or in Persian) are young, of noble lineage, and hopelessly in love. They are \nseparated by force or chance, and the bulk of the story is devoted to their quest to reunite \nand (especially in the woman\u2019s case) to maintain their chastity. Once reunited, they marry \nand live out the rest of their lives in happiness. Within this basic plot, numerous topoi and \nnarrative structures reappear.", "start_char_idx": 12888, "end_char_idx": 15810, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0ffcbfd1-8072-453e-965d-b51b797239d1": {"__data__": {"id_": "0ffcbfd1-8072-453e-965d-b51b797239d1", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "67c698d4-181b-41be-979b-d19519b0538d", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "cde5b27effc89d51fc10885538e37679311328198ee278f1c33e552c0af20140", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "126552f4-d104-4725-9603-e15cbdd4f872", "node_type": "1", "metadata": {}, "hash": "6be5615c10a76f833079fb14caf0723de33d6d48ee52d06e9a71ea03453f49a8", "class_name": "RelatedNodeInfo"}}, "text": "Within this basic plot, numerous topoi and \nnarrative structures reappear. The story often begins with the protagonists\u2019 conception; \nas youths they fall in love at first sight; they are afflicted by shipwrecks, imprisonment, \nand bandits; the woman, and sometimes also the man, is repeatedly propositioned and/\nor threatened by sexual violence but escapes with chastity intact; to evade danger, they \noften disguise themselves, and readers are treated to numerous scenes involving failed \nrecognition and revelation. The lovers\u2019 peregrinations take them all over the eastern \nMediterranean, reflecting the cultural heterogeneity and literary syncretism of the genre\u2019s \norigins.19\n\nThe Khosrow-n\u0101ma fits very comfortably into this generic model. The story begins with \nthe Qay\u1e63ar (Caesar) of Rum, who has great wealth and power but no son. He owns a beautiful \nslave girl, and after a tryst she becomes pregnant, but Qay\u1e63ar must leave to fight invaders \nimmediately after their encounter, so he does not learn of her pregnancy. The baby, who is \nborn while the king is away, is named Khosrow; or, to be more exact, \u201cThey gave that heart-\nstealer a name in Greek [rumi] / Which in the Persian [p\u0101rsi] language is \u2018Khosrow-sh\u0101h.\u2019\u201d20 \nThe infant is then spirited out of the country to Khuzest\u0101n by a loyal servant to protect \nhim from a cabal. He is raised by the king of Khuzest\u0101n\u2019s gardener, who gives him the name \nHermez. He grows up to be a strapping young man, an expert in all realms of knowledge and \nskilled in the arts of war. One day, Gol, the princess of Khuzest\u0101n, is strolling on the roof of \nthe palace, and she catches sight of Hermez napping in the garden and immediately falls in \nlove. But she has already been promised in marriage to the king of Isfahan, and when she \n\n18. Shafi\u02bfi-Kadkani, Zabur, 101. V\u0101meq o \u02bfAz\u0331r\u0101 also includes Greek names that were transliterated into the \nPerso-Arabic script: see Bo Utas, \u201cDid \u02bfAdhr\u0101 Remain a Virgin?,\u201d Orientalia Suecana 3335 (1984\u201386): 429\u201341.\n\n19. Dick Davis, Panthea\u2019s Children: Hellenistic Novels and Medieval Persian Romances (New York: Bibliotheca \nPersica, 2002); Cross, \u201cPoetics of Romantic Love,\u201d 94\u2013135; Tomas H\u00e4gg, \u201cThe Oriental Reception of Greek Novels: \nA Survey with Some Preliminary Considerations,\u201d Symbolae Osloenses 61, no. 1 (1986): 99\u2013131.\n\n20. \u02bf A\u1e6d\u1e6d\u0101r (attrib.), Khosrow-n\u0101ma, Biblioth\u00e8que nationale de France, Suppl\u00e9ment persan 1434 (hereafter \ncited as BnF 1434), fol. 28v. Cf. Sohayli-Khw\u0101ns\u0101ri\u2019s printed edition, line 882.\n\n\n\n206  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nhas her father call off the marriage, the former raises an army to take her by force. Thus \nbegins a long set of adventures featuring cannibals, bandits, disguises, cross-dressing, love \ntriangles, betrayal, shipwrecks, and daring escapes. Although Gol and Khosrow are reunited \nat several points, circumstances always conspire to quickly separate them again.", "start_char_idx": 15736, "end_char_idx": 18660, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "126552f4-d104-4725-9603-e15cbdd4f872": {"__data__": {"id_": "126552f4-d104-4725-9603-e15cbdd4f872", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0ffcbfd1-8072-453e-965d-b51b797239d1", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "21408ea56daeb6674fecb7a85d108d00fa0fc1ddc97715e1127a3e6199cd2ee1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "41f0cb1d-a9b9-41bf-91ae-6afbee35ac7b", "node_type": "1", "metadata": {}, "hash": "57ca632e73552d28d34c0eeb2922668629bc009f7b52c5c8d065c9ba44f294b0", "class_name": "RelatedNodeInfo"}}, "text": "When \nKhosrow finally manages to defeat the king of Isfahan at the end of the story, the lovers are \nmarried in Constantinople along with several other couples of supporting characters who \nvariously aided (and sometimes opposed) them during their trials, and they live happily for \nthirty more years until their deaths.21\n\n\u02bfA\u1e6d\u1e6d\u0101r lists a work titled Khosrow-n\u0101ma as one of his own in the preface to the Mokht\u0101r-\nn\u0101ma, and the author of the Khosrow-n\u0101ma identifies himself as \u02bfA\u1e6d\u1e6d\u0101r in the preface to the \nromance. However, Shafi\u02bfi-Kadkani claims that the romance\u2019s preface is a ninth/fifteenth-\ncentury forgery that was fraudulently attached to the poem. He points out that just as the \nMokht\u0101r-n\u0101ma\u2019s preface refers to the Khosrow-n\u0101ma as a completed work, so too does the \nKhosrow-n\u0101ma\u2019s preface refer to the Mokht\u0101r-n\u0101ma as a completed work. This fact leads \nto a chicken-and-egg problem that, according to Shafi\u02bfi-Kadkani, no possible chronology \ncould plausibly explain. On the basis of stylistic, religious, and manuscript evidence, he \nfurther argues for a ninth/fifteenth-century provenance for the poem and its allegedly \nforged preface. As for \u02bfA\u1e6d\u1e6d\u0101r\u2019s inclusion of the Khosrow-n\u0101ma in his list of previous titles, \nShafi\u02bfi-Kadkani reasons that the mention refers not to the romance in question but to the \nEl\u0101hi-n\u0101ma, the authorship of which is not in doubt. He suggests that this mystical-didactic \nmas\u0331navi was originally known as the Khosrow-n\u0101ma and only later came to circulate under \nits present title.\n\nShafi\u02bfi-Kadkani first advanced his argument in 1979 in the introduction to his edition \nof the Mokht\u0101r-n\u0101ma. Since then, he has introduced several complicating lines of \nargumentation, first in 1999 in Zabur-e p\u0101rsi and more recently in 2008 in his introduction \nto his edition of the El\u0101hi-n\u0101ma.22 These later additions and revisions are less systematic \nthan the original argument, however, and it is not always clear how they are meant to be \nintegrated into his previous claims. The 1979 version of his argument remains the most \ncomprehensive and the most widely cited, so we must deal with its claims directly. Over \nthe course of the following discussion, however, I will also mention the later variations and \nconclusions wherever relevant. \n\nManuscript Evidence\n\nMany of \u02bfA\u1e6d\u1e6d\u0101r\u2019s authentic works exist in manuscripts dated as early as the end of the \nseventh/thirteenth century. According to Shafi\u02bfi-Kadkani, however, the earliest manuscripts \nof the Khosrow-n\u0101ma do not appear until the ninth/fifteenth century, suggesting a much \nlater composition; he further argues that this is consistent with the romance\u2019s stylistic and \n\n21. For a detailed summary of the entire tale, see Sohayli-Khw\u0101ns\u0101ri\u2019s introduction to the Khosrow-n\u0101ma, \nv\u2013xxv; Ritter, \u201cPhilologika X,\u201d 161\u201371.\n\n22. Shafi\u02bfi-Kadkani, Zabur, 96\u2013101; Mo\u1e25ammad Re\u017c\u0101 Shafi\u02bfi-Kadkani, introduction to El\u0101hi-n\u0101ma, by Farid \nal-Din \u02bfA\u1e6d\u1e6d\u0101r, 2nd ed. (Tehran: Sokhan, 1388/[2009\u201310]), 48\u201363.", "start_char_idx": 18661, "end_char_idx": 21635, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "41f0cb1d-a9b9-41bf-91ae-6afbee35ac7b": {"__data__": {"id_": "41f0cb1d-a9b9-41bf-91ae-6afbee35ac7b", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "126552f4-d104-4725-9603-e15cbdd4f872", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "e3ea70a6bf2552eb0adeab495d1c27b24e243c9f3c8a18047601b23800d3a2ef", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5438529e-f673-4634-ae0c-aba9ffeaef6e", "node_type": "1", "metadata": {}, "hash": "dfd075c9934a77553818a8e3dc6d44b56ad9221d5c046b2581d02ac628575bed", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  207\n\nreligious content, which also point to a ninth/fifteenth-century provenance.23 The allegedly \nlate appearance of the Khosrow-n\u0101ma relative to \u02bfA\u1e6d\u1e6d\u0101r\u2019s other works does seem a strong \nreason to be suspicious of its authenticity. But Shafi\u02bfi-Kadkani\u2019s reading of the manuscript \nevidence is incomplete. In particular, he overlooks an early manuscript of the Khosrow-\nn\u0101ma held by the Biblioth\u00e8que nationale de France, which bears a colophon stating that it \nwas completed on 29 Shaww\u0101l 696/August 27, 1297, in line with the earliest manuscripts \nof \u02bfA\u1e6d\u1e6d\u0101r\u2019s undisputed works.24 Shafi\u02bfi-Kadkani cites only the handlist of A\u1e25mad Monzavi \nfor his information on these manuscripts, and Monzavi does not include this early copy.25 \nNevertheless, it is surprising that Shafi\u02bfi-Kadkani was not aware of it, since it served, along \nwith the 1878 Lucknow lithograph, as the basis for Ritter\u2019s discussion of the poem in his \nseminal 1939 article on \u02bfA\u1e6d\u1e6d\u0101r.26\n\nWritten in a rough but legible naskh, this modest manuscript was likely produced for sale \nor for a minor collector, not a royal patron. It displays the archaic spellings that one would \nexpect from a manuscript of this age, such as ki for ke, and it does not distinguish between \nthe letters be and pe, jim and che, or k\u0101f and g\u0101f. Final yay is written with two points above \nthe letter. The postvocalic z\u0331\u0101l, which was fading over the course of the seventh/thirteenth \ncentury, has not been retained.27 The text is framed by a rule-border of double red lines. \nAccording to Blochet\u2019s handlist, several of its folios were redone in the nineteenth century, \nand a dozen of its folios do seem to have been written in a different, and likely much later, \nhand; they are fully pointed and lack the rule-border.28 The first three folios also appear \nto have been rewritten at some point. Although they more closely resemble the original \nin terms of style, they are much sloppier, and the rule-border seems to have been drawn \nfreely without the aid of a straightedge.29 Finally, a pair of folios closer to the end of the \nmanuscript were written in yet another hand. They lack the rule-border, and the hemistichs \nare separated by (usually) three red marks.30 The Arabic colophon appears to be written in \nthe same hand as the original folios, with its distinctive ligatures between yay and nun and \nslating points, although it is more compact than the surrounding Persian text. The scribe \nmay, therefore, have recut the pen before writing the colophon, or he may have focused \nmore intently on his work as he switched from Persian to Arabic and from text to paratext. \n\n23. Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, 55\u201356.\n24. BnF 1434, fol. 233r. I have examined the manuscript in digital reproduction, which can be accessed online \n\nat http://archivesetmanuscrits.bnf.fr/ark:/12148/cc1006349.\n25. A\u1e25mad Monzavi, Fehrest-e noskha-h\u0101-ye f\u0101rsi-ye kha\u1e6d\u1e6di (Tehran: Mo\u02beassasa-ye Farhangi-ye Man\u1e6deqa, \n\n1348\u201351/[1969\u201372]), 4:3084\u201385.\n26. Ritter, \u201cPhilologika X,\u201d 144\u201346. Ritter treats the manuscript as an authentic early copy, although he \n\nhedges somewhat by initially introducing it as \u201csupposedly (angeblich) written in 696 h\u201d (145).\n27.", "start_char_idx": 21639, "end_char_idx": 24937, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5438529e-f673-4634-ae0c-aba9ffeaef6e": {"__data__": {"id_": "5438529e-f673-4634-ae0c-aba9ffeaef6e", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "41f0cb1d-a9b9-41bf-91ae-6afbee35ac7b", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "7bf6d1138c3ac65b6eab4924230b6ad95b606d0fff3d211ffc8cee5f6f701d33", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "64a9e3cc-acf9-47c4-acdc-e03458061c46", "node_type": "1", "metadata": {}, "hash": "7ab53a6ad2b3d635a5b4e450f592bb3db0dec337174c62e70ea007f4e2299e0b", "class_name": "RelatedNodeInfo"}}, "text": "27. Ludwig Paul, \u201cPersian Language i. Early New Persian,\u201d in Encyclopaedia Iranica, online ed., ed. Ehsan \n\nYarshater, updated November 19, 2013, http://www.iranicaonline.org/articles/persian-language-1-early-new-\npersian.\n\n28. E. Blochet, Catalogue des manuscrits persans (Paris: R\u00e9union des biblioth\u00e8ques nationales, 1905\u201334), \n3:87\u201388; BnF 1434, fols. 80r\u201391v.\n\n29. BnF 1434, fols. 1r\u20133v.\n30. Ibid., fols. 186r\u2013187v.\n\nhttp://archivesetmanuscrits.bnf.fr/ark:/12148/cc1006349\nhttp://www.iranicaonline.org/articles/persian-language-1-early-new-persian\nhttp://www.iranicaonline.org/articles/persian-language-1-early-new-persian\n\n\n208  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nIn any case, there is no indication that the colophon has been altered, and the original folios \nare stylistically consistent with a late seventh/thirteenth-century provenance (fig. 1). \n\nFigure 1. Conclusion and colophon of BnF 1434, fol. 233r. \nImage courtesy of Biblioth\u00e8que nationale de France.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  209\n\n\u02bfAli Miran\u1e63\u0101ri, who accepts the argument for the Khosrow-n\u0101ma\u2019s spuriousness, lists this \nmanuscript in his bibliographical survey of \u02bfA\u1e6d\u1e6d\u0101r\u2019s works but quotes Blochet\u2019s comment \nthat some of its folios were rewritten in the nineteenth century. He claims, on this basis, \nthat the alleged date of composition is not trustworthy.31 These later folios, however, are \nclearly identifiable, and the vast majority of the manuscript appears original and unaltered, \nincluding the preface (with the exception of the title page and the first two folios) and the \nfinal page with the colophon. \n\nOn its own, of course, the existence of this manuscript does not prove that the Khosrow-\nn\u0101ma was composed by \u02bfA\u1e6d\u1e6d\u0101r. Likewise, we should note that for most of \u02bfA\u1e6d\u1e6d\u0101r\u2019s undisputed \nworks, several manuscripts exist from the seventh/thirteenth and eighth/fourteenth \ncenturies, whereas the Khosrow-n\u0101ma is attested only by this single copy.32 Nevertheless, \nthe Biblioth\u00e8que nationale manuscript shows that the Khosrow-n\u0101ma cannot be a product \nof the ninth/fifteenth century, as Shafi\u02bfi-Kadkani claims in the 1979 version of his argument, \nsince it was already circulating in the seventh/thirteenth century. In 1999, by contrast, \nShafi\u02bfi-Kadkani allowed that the romance may have been composed as early as the seventh/\nthirteenth century, but he still insisted that the work\u2019s preface was a later forgery attached \nto the poem during the eighth/fourteenth or ninth/fifteenth century.33 However, this \nchronology, too, is disproved by the BnF manuscript, since it shows that the complete \npreface was already attached to the poem by the end of the seventh/thirteenth century. \nThe BnF manuscript thus brings \u02bfA\u1e6d\u1e6d\u0101r\u2019s authorship back into the realm of possibility, at \nleast from a chronological perspective. \n\nEven though the romance and its preface were circulating in the late seventh/thirteenth \ncentury, their attribution to \u02bfA\u1e6d\u1e6d\u0101r may still very well be spurious.", "start_char_idx": 24934, "end_char_idx": 27983, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "64a9e3cc-acf9-47c4-acdc-e03458061c46": {"__data__": {"id_": "64a9e3cc-acf9-47c4-acdc-e03458061c46", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5438529e-f673-4634-ae0c-aba9ffeaef6e", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "eabdeb0f11f5c2a962f1694a2a9530c6aa6afb1ddf44b11e95671c76985d7beb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0946d348-809a-4a89-b19b-0a849cb5a564", "node_type": "1", "metadata": {}, "hash": "93b5ad5cbc34a19affc411297760bdb3a6eea533a84855d0ce722ffc00f70860", "class_name": "RelatedNodeInfo"}}, "text": "And even though this \nmanuscript shows that Shafi\u02bfi-Kadkani\u2019s dating of the poem and its preface to the ninth/\nfifteenth century on the basis of stylistic and religious evidence was incorrect, there \nmay still be good reasons to dismiss the attribution to \u02bfA\u1e6d\u1e6d\u0101r on such grounds. We must \ntherefore carefully consider the stylistic and religious evidence, along with the alleged \n\u201ccontradictions\u201d in the Khosrow-n\u0101ma\u2019s preface. \n\nAn Ouroboric Oeuvre\n\nIronically, one of the main points adduced by Shafi\u02bfi-Kadkani to prove the Khosrow-\nn\u0101ma\u2019s spuriousness is one that led Ritter to believe that the work was authentic: it \nreferences \u02bfA\u1e6d\u1e6d\u0101r\u2019s undisputed works, and it is referenced by those undisputed works in \nturn. More specifically, in the introduction to his collection of quatrains, the Mokht\u0101r-\nn\u0101ma, \u02bfA\u1e6d\u1e6d\u0101r enumerates his works and includes the title Khosrow-n\u0101ma in the list; likewise, \nthe author of the Khosrow-n\u0101ma provides a similar enumeration in the preface to the \nromance, claiming the Mokht\u0101r-n\u0101ma and other authentic works of \u02bfA\u1e6d\u1e6d\u0101r as his own. As \nShafi\u02bfi-Kadkani points out, however, acceptance of these statements at face value creates \na chicken-and-egg problem that plagues any attempt to reconstruct the chronology of \n\n31. Miran\u1e63\u0101ri, Ket\u0101b-shen\u0101si, 234.\n32. Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, 55. \n33. Shafi\u02bfi-Kadkani, Zabur, 99\u2013100.\n\n\n\n210  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n\u02bfA\u1e6d\u1e6d\u0101r\u2019s oeuvre. If \u02bfA\u1e6d\u1e6d\u0101r finished the Khosrow-n\u0101ma before the Mokht\u0101r-n\u0101ma, how could \nhe reference the latter? And if he finished it after the Mokht\u0101r-n\u0101ma, how could he mention \nit in the latter as a completed and disseminated poem? Shafi\u02bfi-Kadkani concludes that this \n\u201ccontradiction between the two introductions shows that the existing Khosrow-n\u0101ma . . . \ncannot be the Khosrow-n\u0101ma mentioned in the Mokht\u0101r-n\u0101ma.\u201d34 This circular situation, \nhowever, can also be explained by the fact that medieval authors would often disseminate \nmultiple versions of their poems, revising and rewriting them even after their initial \n\u201cpublication.\u201d Such a solution was briefly proposed by Ritter in 1939, and, as I will argue \nhere, it provides a more likely explanation for this literary ouroboros than does the theory \nof a later forgery.35 \n\nThe Khosrow-n\u0101ma\u2019s preface mentions the Mokht\u0101r-n\u0101ma twice while recounting \nits own two-stage composition. According to an introductory section entitled \u201cOn the \nReason for the Expounding of the Story\u201d (Dar sabab-e shar\u1e25 d\u0101dan-e qe\u1e63\u1e63a), the author was \npersuaded to compose the romance one spring night while sitting with a group of friends.36 \nAs the author tells it, one of his companions that night was something of a fanatic for his \npoetry; whenever the companion heard one of his verses, he would swoon or dance in \necstatic bewilderment as he contemplated its meaning.37 This friend had memorized more \nthan one hundred of his qa\u1e63idas as well as nearly one thousand ghazals and qe\u1e6d\u02bfas, and he \nwas constantly quoting the Jav\u0101her-n\u0101ma and Shar\u1e25 al-qalb.", "start_char_idx": 27984, "end_char_idx": 31011, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0946d348-809a-4a89-b19b-0a849cb5a564": {"__data__": {"id_": "0946d348-809a-4a89-b19b-0a849cb5a564", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "64a9e3cc-acf9-47c4-acdc-e03458061c46", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "231ae7140b6e15ae14aa94cd763fe21eae108967cf068f30b046a6f0eb0f2e0b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8c47e765-9530-45e1-909a-2d9d44e03407", "node_type": "1", "metadata": {}, "hash": "1a4db934622b8025f0f6bc0a21067b56fe4ce53df3518408fabc81f73b3f6e68", "class_name": "RelatedNodeInfo"}}, "text": "Most relevant for our present \npurposes, he had also memorized \u201cthe entire Mokht\u0101r-n\u0101ma of quatrains.\u201d38 These titles, \nof course, support the conclusion that the author who is speaking is Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, \nas does the fact that he explicitly calls himself \u201c\u02bfA\u1e6d\u1e6d\u0101r\u201d at various points in the poem.39 \nOn that night, this particular friend allegedly implored \u02bfA\u1e6d\u1e6d\u0101r, who had apparently taken \na three-year hiatus from versifying, to start composing poetry again.40 More specifically, \nhe recommended that \u02bfA\u1e6d\u1e6d\u0101r versify a prose romance from one Badr-e Ahv\u0101zi.41 Dehkhoda \nspeculates that this may be the same Ahv\u0101zi mentioned by N\u0101\u1e63er-e Khosrow, who compares \nthis Ahv\u0101zi unfavorably with himself, insinuating that the former\u2019s poetry is devoid of \nreligious wisdom.42 In any case, since much of the Khosrow-n\u0101ma\u2019s action takes place in \nKhuzest\u0101n, it makes sense that its source would be associated with Ahv\u0101z, a major city in \nthe region. \u02bfA\u1e6d\u1e6d\u0101r reports that his friend urged him to versify the story and thus make it \nnew: \u201cString the pearls of this speech beautifully on the thread / Make this old soul new \n\n34. Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, 39.\n35. Ritter, \u201cPhilologika X,\u201d 155.\n36. BnF 1434, fol. 20r. In the printed edition, the heading reads \u201cThe Reason for the Versification of the Book\u201d \n\n(Sabab-e na\u1e93m-e ket\u0101b); \u02bfA\u1e6d\u1e6d\u0101r, Khosrow-n\u0101ma, 28.\n37. \u02bf A\u1e6d\u1e6d\u0101r, Khosrow-n\u0101ma, lines 601\u20132.\n38. Ibid., lines 603.\n39. Ibid., lines 2261, 5349, 6069, 8260, 8267.\n40. Ibid., line 614.\n41. Ibid., line 617. \n42. \u02bf Ali Akbar Dehkhod\u0101, Loghat-n\u0101ma-ye Dehkhod\u0101, ed. Mo\u1e25ammad Mo\u02bfin and Ja\u02bffar Shahidi (Tehran: \n\nEntesh\u0101r\u0101t-e D\u0101neshg\u0101h-e Tehr\u0101n, 1373/[1993\u201394]), s.v. \u201cAhv\u0101zi.\u201d \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  211\n\nwith meaning.\u201d43 He immediately saw the wisdom in his friend\u2019s request and began setting \nverses down on paper.\n\nBut this was only the first stage of the poem\u2019s composition. The next section of the \nintroduction, entitled \u201cThe Extraction of the Tale\u201d (entekh\u0101b kardan-e d\u0101st\u0101n) details \nevents that took place an indeterminate amount of time later, when some version of the \nKhosrow-n\u0101ma was already circulating.44 According to the author, he was approached by a \nfriend (whether this is the same friend who initially suggested the project is unclear) who \ncriticized the poem for its excessive length and because \u202cit shared some of its homiletic \ncontent with the Asr\u0101r-n\u0101ma:\n\nI had a friend, to whom had accrued many benefits \nOf the soul; he was devoted to my verse. \nHe said to me: \u201cThe Khosrow-n\u0101ma is, today, \nEndowed with a heart-illuminating, royal brilliance. \nAlthough the story is delightful\u2014 \nWhat can I say: shorter is better; it\u2019s long! \nIf you would abbreviate this story, \nNo thorn would remain in this garden. \nOn the path, husks and kernels are two obstacles; \nIf you would choose just the essential oils, it would be better.", "start_char_idx": 31012, "end_char_idx": 33955, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8c47e765-9530-45e1-909a-2d9d44e03407": {"__data__": {"id_": "8c47e765-9530-45e1-909a-2d9d44e03407", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0946d348-809a-4a89-b19b-0a849cb5a564", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "916d3ebbec5690135e21d62c6142a76baefd953d5bb54eca9223fafbf32060a8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5899fa4b-4ac7-4058-bcd2-355fbe38c572", "node_type": "1", "metadata": {}, "hash": "da46561ee8720697b2ddcd0308f178144cbdf4d99f29bde681c3060b9b832c0d", "class_name": "RelatedNodeInfo"}}, "text": "The taw\u1e25id, praise, wisdom, and proverbs \nThat were first found in the Khosrow-n\u0101ma \nYou have placed in the Asr\u0101r-n\u0101ma as well, \nSo you have begun the same thing in two places!\u201d45\n\nIn other words, the Khosrow-n\u0101ma was too long, and some of the proverbs, religious \npraise, and homiletic material that it originally contained were later reused in the Asr\u0101r-\nn\u0101ma. The passage can even be read as implying that some of the romance\u2019s verses were \nrepeated verbatim in the later didactic mas\u0331navi, perhaps in its opening doxology, which \nis conventionally dominated by this kind of content. Since the two poems share the same \nmeter, it would have been easy to recycle lines from the former into the latter.\n\n43. \u02bf A\u1e6d\u1e6d\u0101r, Khosrow-n\u0101ma, line 626.\n44. BnF 1434, fol. 22r. In the printed edition, the section is titled \u201cOn the Completion of the Story\u201d (Dar \n\npard\u0101khtan-e in d\u0101st\u0101n); \u02bfA\u1e6d\u1e6d\u0101r, Khosrow-n\u0101ma, 32.\n45. BnF 1434, fol. 22v; cf. \u02bfA\u1e6d\u1e6d\u0101r, Khosrow-n\u0101ma, lines 650\u201356. \n\n\u0628\u062c\u0640\u0640\u0627\u0646 \u062f\u0631 \u06a9\u0627\u0631 \u0645\u0640\u0640\u0646 \u0628\u0633\u0640\u0640\u062a\u0647 \u062f\u0644\u0640\u0640\u06cc \u062f\u0627\u0634\u0640\u0640\u062a \u0631\u0641\u06cc\u0642\u0640\u0640\u06cc \u062f\u0627\u0634\u0640\u0640\u062a\u0645 \u06a9\u0640\u0640\u0648 \u062d\u0627\u0635\u0644\u0640\u0640\u06cc \u062f\u0627\u0634\u0640\u0640\u062a  \n\u0641\u0631\u0648\u063a\u0640\u0640\u06cc \u062e\u0633\u0640\u0640\u0631\u0648\u06cc \u062f\u0627\u0631\u062f \u062f\u0644\u0641\u0640\u0640\u0631\u0648\u0632  \u0645\u0640\u0640\u0631\u0627 \u06af\u0641\u062a\u0640\u0640\u0627 \u0686\u0640\u0640\u0648 \u062e\u0633\u0640\u0640\u0631\u0648\u0646\u0627\u0645\u0647 \u0627\u0645\u0640\u0640\u0631\u0648\u0632  \n\u0686\u06af\u0648\u06cc\u0640\u0640\u0645 \u0642\u0635\u0640\u0640\u0647 \u06a9\u0648\u062a\u0640\u0640\u0647 \u0628\u0640\u0640\u0647 \u062f\u0631\u0627\u0632\u0633\u0640\u0640\u062a \u0627\u06af\u0640\u0640\u0631 \u0686\u0640\u0640\u0647 \u0642\u0635\u0640\u0640\u0647 \u0627\u06cc \u0628\u0640\u0640\u0633 \u062f\u0644\u0646\u0640\u0640\u0648\u0627\u0632 \u0627\u0633\u0640\u0640\u062a \n\u0646\u0645\u0627\u0646\u0640\u0640\u062f \u0647\u06cc\u0640\u0640\u0686 \u062e\u0640\u0640\u0627\u0631 \u0627\u06cc\u0640\u0640\u0646 \u0628\u0648\u0633\u0640\u0640\u062a\u0627\u0646 \u0631\u0627 \u0627\u06af\u0640\u0640\u0631 \u0645\u0648\u062c\u0640\u0640\u0632 \u06a9\u0646\u0640\u0640\u06cc \u0627\u06cc\u0640\u0640\u0646 \u062f\u0627\u0633\u0640\u0640\u062a\u0627\u0646 \u0631\u0627  \n\n\u0647\u0645\u0640\u0640\u0647 \u0631\u0648\u063a\u0640\u0640\u0646 \u06af\u0632\u06cc\u0646\u0640\u0640\u06cc \u0646\u063a\u0640\u0640\u0632 \u0628\u0627\u0634\u0640\u0640\u062f \u062f\u0648 \u0628\u0646\u0640\u0640\u062f \u0631\u0627\u0647 \u0642\u0634\u0640\u0640\u0631 \u0648 \u0645\u063a\u0640\u0640\u0632 \u0628\u0627\u0634\u0640\u0640\u062f  \n\u06a9\u0640\u0640\u0647 \u062e\u0633\u0640\u0640\u0631\u0648\u0646\u0627\u0645\u0647 \u0631\u0627 \u0628\u0640\u0640\u0648\u062f \u0627\u0648\u0644 \u062d\u0640\u0640\u0627\u0644 \u062f\u06af\u0640\u0640\u0631 \u062a\u0648\u062d\u06cc\u0640\u0640\u062f \u0648 \u0646\u0639\u0640\u0640\u062a \u0648 \u067e\u0646\u0640\u0640\u062f \u0648 \u0627\u0645\u062b\u0640\u0640\u0627\u0644 \n\n\u062f\u0648 \u0645\u0648\u0636\u0640\u0640\u0639 \u06a9\u0640\u0640\u0631\u062f\u0647 \u0627\u06cc \u06cc\u0640\u0640\u06a9 \u0686\u06cc\u0640\u0640\u0632 \u0622\u063a\u0640\u0640\u0627\u063245 \u0686\u0640\u0640\u0648 \u062f\u0631 \u0627\u0633\u0640\u0640\u0631\u0627\u0631\u0646\u0627\u0645\u0647 \u06af\u0641\u062a\u0640\u0640\u0647 \u0627\u06cc \u0628\u0640\u0640\u0627\u0632", "start_char_idx": 33957, "end_char_idx": 35449, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5899fa4b-4ac7-4058-bcd2-355fbe38c572": {"__data__": {"id_": "5899fa4b-4ac7-4058-bcd2-355fbe38c572", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8c47e765-9530-45e1-909a-2d9d44e03407", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "eb622507c04c99cc3f6afbfae6607c5761d1ad6f86dac9c2e445033079025bf0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "62c3405e-84ea-42bc-947d-288ae1f69446", "node_type": "1", "metadata": {}, "hash": "32c7e4774fa9c67ca25c8ce2609791b02afe3ca83f170256f04f53702a32e9b4", "class_name": "RelatedNodeInfo"}}, "text": "212  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nThe author of the Khosrow-n\u0101ma took this call for revision to heart, extracting a section \n(b\u0101b) from each chapter (fa\u1e63l) and then stringing these \u201cpearls of wisdom\u201d together from \nthe beginning with a new introductory doxology:\n\nBecause he spoke the truth of this story beautifully, \nI did, in short, just what he said. \nI extracted a selection from over here, \nI removed a section from every chapter. \nI composed separate verses of taw\u1e25id and praise, \nAnd then I strung the pearls of wisdom from the beginning. \nIf there was any defect in its brocade, \nI repaired it from that state. \nSome verses that were renowned like gold \nI melted down in the furnace for golden ink.46\n\nAlthough more thorough philological work needs to be done, all known manuscripts of the \nKhosrow-n\u0101ma seem to reflect these revisions; the earlier version of the poem does not \nappear to have been preserved, or at least it has not yet been identified.47 It thus probably \ndid not enjoy wide circulation, since otherwise the author could not have suppressed it so \ncompletely. Although he claims that some of the verses in the first version of the Khosrow-\nn\u0101ma had gained wide currency before he set about revising the poem (\u201csome verses... were \nrenowned like gold\u201d), the actual text was likely circulating only within a small community \nof his associates.\n\nFinally, at the end of the section, the author again mentions his various other poems, \nincluding the Mokht\u0101r-n\u0101ma. Such enumerations served an important function by \ninforming readers about the author\u2019s other works and encouraging them to seek them \nout\u2014a manuscript version of the \u201calso by this author\u201d page found at the back of many \nmass-market paperbacks:\n\n46. BnF 1434, fol. 22v; cf. \u02bfA\u1e6d\u1e6d\u0101r, Khosrow-n\u0101ma, lines 661\u201365.\n47. B. Reinert, \u201c\u02bfA\u1e6d\u1e6d\u0101r, Far\u012bd-al-D\u012bn,\u201d in Encyclopaedia Iranica, online ed., ed. Ehsan Yarshater, updated \n\nAugust 17, 2011, http://www.iranicaonline.org/articles/attar-farid-al-din-poet; Ritter, \u201cPhilologika X,\u201d 144\u201346; \nFran\u00e7ois de Blois and C.A. Storey, Persian Literature: A Bio-Bibliographical Survey (London: Royal Asiatic Society \nof Great Britain and Ireland, 1992\u201394), 5.2:276. Several catalogers note highly abridged versions of the romance, \nbut they are all quite late, and those that Ritter has examined all contain the same two-part story of the poem\u2019s \ncomposition. He thus believes that these abridgments reflect later editorial undertakings and do not represent \nan authorial version. Compare, for example, BnF 1434 with the later (and shorter) recension of the poem \ncontained in BnF Suppl\u00e9ment persan 811 (dated 1013/1605). Also see Bodleian, Elliott 204, and Asiatic Society of \nBengal, 477, manuscripts that contain both the full Khosrow-n\u0101ma as it exists today and a much shorter pr\u00e9cis.", "start_char_idx": 35455, "end_char_idx": 38281, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "62c3405e-84ea-42bc-947d-288ae1f69446": {"__data__": {"id_": "62c3405e-84ea-42bc-947d-288ae1f69446", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5899fa4b-4ac7-4058-bcd2-355fbe38c572", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "62cc01fdb4ca9965afdbb76393f8c85ad1f070c4525b36f8fe2d7cc1a51bb990", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "767a8c1b-2275-4971-b044-497c610b7ab9", "node_type": "1", "metadata": {}, "hash": "4f4eaa1cbe90c4984591dba760b5e4cc6f52ada8e2fc6f424c9c544c534ed6bc", "class_name": "RelatedNodeInfo"}}, "text": "\u0686\u0640\u0640\u0648 \u0627\u0648 \u0627\u06cc\u0640\u0640\u0646 \u0642\u0651\u0635\u0640\u0640\u0647 \u0631\u0627 \u0627\u0644\u062d\u0640\u0640\u0642 \u0646\u06a9\u0640\u0640\u0648 \u06af\u0641\u0640\u0640\u062a     \u0686\u0646\u0640\u0640\u0627\u0646 \u06a9\u0640\u0640\u0631\u062f\u0645 \u0647\u0645\u0640\u0640\u06cc \u0627\u0644\u0642\u0635\u0640\u0640\u0647 \u06a9\u0640\u0640\u0648 \u06af\u0641\u0640\u0640\u062a\n\u0628\u0640\u0640\u0631\u0648\u0646 \u06a9\u0640\u0640\u0631\u062f\u0645 \u0627\u0632 \u0627\u06cc\u0646\u062c\u0640\u0640\u0627 \u0627\u0646\u062a\u062e\u0627\u0628\u0640\u0640\u06cc      \u0628\u0640\u0640\u0631 \u0622\u0648\u0631\u062f\u0645 \u0632 \u06cc\u0640\u0640\u06a9 \u06cc\u0640\u0640\u06a9 \u0641\u0635\u0640\u0640\u0644 \u0628\u0627\u0628\u0640\u0640\u06cc\n\n\u062c\u0640\u0640\u062f\u0627 \u0646\u0639\u062a\u0640\u0640\u06cc \u0648 \u062a\u0648\u062d\u06cc\u0640\u0640\u062f\u06cc \u0628\u06af\u0641\u062a\u0640\u0640\u0645      \u0632 \u0633\u0640\u0640\u0631\u062f\u0631 \u062f\u0651\u0631 \u062d\u06a9\u0645\u0640\u0640\u062a \u0646\u06cc\u0640\u0640\u0632 \u0633\u0640\u0640\u0641\u062a\u0645\n\u0648\u06af\u0640\u0640\u0631 \u0686\u06cc\u0640\u0640\u0632\u06cc \u0637\u0640\u0640\u0631\u0627\u0632\u0634 \u0631\u0627 \u0632\u06cc\u0640\u0640\u0627\u0646 \u062f\u0627\u0634\u0640\u0640\u062a      \u0628\u06af\u0631\u062f\u0627\u0646\u06cc\u0640\u0640\u062f\u0645 \u0627\u0632 \u0637\u0640\u0640\u0631\u0632\u06cc \u06a9\u0640\u0640\u0647 \u0622\u0646 \u062f\u0627\u0634\u0640\u0640\u062a\n\u0633\u0640\u0640\u062e\u0646 \u0628\u0639\u0636\u0640\u0640\u06cc \u06a9\u0640\u0640\u0647 \u0686\u0640\u0640\u0648\u0646 \u0632\u0631 \u0646\u0627\u0645\u0640\u0640\u0648\u0631 \u0634\u0640\u0640\u062f     \u062f\u0631 \u0622\u062a\u0640\u0640\u0634 \u0628\u0631\u062f\u0645\u0640\u0640\u0634 \u062a\u0640\u0640\u0627 \u0622\u0628 \u0632\u0631 \u0634\u0640\u0640\u062f46\n\nhttp://www.iranicaonline.org/articles/attar-farid-al-din-poet\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  213\n\nThe Mo\u1e63ibat-n\u0101ma is the sorrow of the world, \nThe El\u0101hi-n\u0101ma\u2019s secrets are manifest. \nI began both of them in the apothecary, \nAnd\u2014what can I say\u2014I finished both quickly. \nThere were five hundred patients in the apothecary, \nEvery day, for me to take their pulse. \nAmong all the things that I\u2019ve heard and said, \nI\u2019ve seen no speech better than this. \nIf there is any fault, cover it up; \nIf you won\u2019t praise me, at least stay silent. \nThrough the Mo\u1e63ibat-n\u0101ma, atoms are animated, \nThe El\u0101hi-n\u0101ma is the treasure of kings. \nThe Asr\u0101r-n\u0101ma is the world of gnosis, \nThe Mokht\u0101r-n\u0101ma is paradise for the people of the heart. \nAnd as for the Maq\u0101m\u0101t-e \u1e6doyur [i.e., Man\u1e6deq al-\u1e6dayr], it is like \nAn ascension of the soul for the bird of love. \nBecause the Khosrow-n\u0101ma has a wondrous nature, \nBoth the noble and the common have a share in it.48 \n\nWe thus have a situation in which the Khosrow-n\u0101ma references the Mokht\u0101r-n\u0101ma \ntwice by name as a finished work, just as the Mokht\u0101r-n\u0101ma cites the Khosrow-n\u0101ma as a \nfinished work; this leads to a \u201ccontradiction\u201d that, according to Shafi\u02bfi-Kadkani, indicates \nthe latter\u2019s spuriousness as a work by \u02bfA\u1e6d\u1e6d\u0101r. These circular cross-references, however, \nare not necessarily a sign of the Khosrow-n\u0101ma\u2019s forgery; they can also be explained by \nthe complex, multi-staged process in which works of the manuscript age were revised \nand circulated in new forms.", "start_char_idx": 38284, "end_char_idx": 40247, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "767a8c1b-2275-4971-b044-497c610b7ab9": {"__data__": {"id_": "767a8c1b-2275-4971-b044-497c610b7ab9", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "62c3405e-84ea-42bc-947d-288ae1f69446", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "2fb16a807d295acc9f8dc796253f93e67229ae847d9d4cba1b77f338cc447b20", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8a6fc109-1b45-4ec0-8473-22ac00e502af", "node_type": "1", "metadata": {}, "hash": "5ae945140eb5fe4d2ad02419510a4fa51508d919424fcdaaeb679b5c8c1997d8", "class_name": "RelatedNodeInfo"}}, "text": "San\u0101\u02bei, for instance, circulated multiple drafts of his \u1e24adiqa, \nand Najm al-Din D\u0101ya revised, retitled, and repackaged his Mer\u1e63\u0101d al-\u02bfeb\u0101d for a new \npatron.49 Most significantly for our purposes, \u02bfA\u1e6d\u1e6d\u0101r himself testifies in the introduction to \n\n48. BnF 1434, fols. 22v\u201323r; cf. \u02bfA\u1e6d\u1e6d\u0101r, Khosrow-n\u0101ma, lines 266\u201374.\n49. J. T. P. de Bruijn, Of Piety and Poetry: The Interaction of Religion and Literature in the Life and Works \n\nof \u1e24ak\u012bm San\u0101\u02be\u012b of Ghazna (Leiden: Brill, 1983), 119\u201339; Barbara Flemming, \u201cFrom Archetype to Oral Tradition: \nEditing Persian and Turkish Literary Texts,\u201d Manuscripts of the Middle East 3 (1998): 7\u201311; Franklin Lewis, \u201cThe \nModes of Literary Production: Remarks on the Composition, Revision and \u2018Publication\u2019 of Persian Texts in the \n\n\u0627\u0644\u0647\u06cc\u0646\u0627\u0645\u0640\u0640\u0647 \u06a9\u0627\u0633\u0640\u0640\u0631\u0627\u0631\u0634 \u0639\u06cc\u0640\u0640\u0627\u0646 \u0627\u0633\u0640\u0640\u062a \u0645\u0635\u06cc\u0628\u062a\u0646\u0627\u0645\u0640\u0640\u0647 \u06a9\u0627\u0646\u0640\u0640\u062f\u0648\u0647 \u062c\u0647\u0640\u0640\u0627\u0646 \u0627\u0633\u0640\u0640\u062a  \n\u0686\u06af\u0648\u06cc\u0640\u0640\u0645 \u0632\u0648\u062f \u0631\u0633\u0640\u0640\u062a\u0645 \u0632\u0627\u0646 \u0648 \u0632\u06cc\u0640\u0640\u0646 \u0628\u0640\u0640\u0627\u0632 \u0628\u062f\u0627\u0631\u0648\u062e\u0627\u0646\u0640\u0640\u0647 \u06a9\u0640\u0640\u0631\u062f\u0645 \u0647\u0640\u0640\u0631 \u062f\u0648 \u0622\u063a\u0640\u0640\u0627\u0632  \n\u06a9\u0640\u0640\u0647 \u062f\u0631 \u0647\u0640\u0640\u0631 \u0631\u0648\u0632 \u0646\u0628\u0636\u0640\u0640\u0645 \u0645\u0640\u0640\u06cc \u0646\u0645\u0648\u062f\u0646\u0640\u0640\u062f \u0628\u062f\u0627\u0631\u0648\u062e\u0627\u0646\u0640\u0640\u0647 \u067e\u0627\u0646\u0635\u0640\u0640\u062f \u0634\u0640\u0640\u062e\u0635 \u0628\u0648\u062f\u0646\u0640\u0640\u062f  \n\n\u0633\u0640\u0640\u062e\u0646 \u0631\u0627 \u0628\u0640\u0640\u0647 \u0627\u0632\u06cc\u0640\u0640\u0646 \u0631\u0648\u06cc\u0640\u0640\u06cc \u0646\u062f\u06cc\u0640\u0640\u062f\u0645 \u0645\u06cc\u0640\u0640\u0627\u0646 \u0622\u0646 \u0647\u0645\u0640\u0640\u0647 \u06af\u0641\u0640\u0640\u062a \u0648 \u0634\u0640\u0640\u0646\u06cc\u062f\u0645  \n\u0686\u0640\u0640\u0648 \u062a\u062d\u0633\u0640\u0640\u06cc\u0646 \u0646\u06a9\u0646\u06cc\u0640\u0640\u0645 \u0628\u0640\u0640\u0627\u0631\u06cc \u062e\u0645\u0648\u0634\u0640\u0640\u06cc \u0627\u06af\u0640\u0640\u0631 \u0639\u06cc\u0628\u0640\u0640\u06cc \u0628\u0640\u0640\u0648\u062f \u06af\u0640\u0640\u0631 \u0639\u06cc\u0640\u0640\u0628 \u067e\u0648\u0634\u0640\u0640\u06cc  \n\n\u0627\u0644\u0647\u06cc\u0646\u0627\u0645\u0640\u0640\u0647 \u06af\u0646\u0640\u0640\u062c \u062e\u0633\u0640\u0640\u0631\u0648\u0627\u0646 \u0627\u0633\u0640\u0640\u062a \u0645\u0635\u06cc\u0628\u062a\u0646\u0627\u0645\u0640\u0640\u0647 \u0631\u0627 \u0630\u0651\u0631\u0647 \u0631\u0648\u0627\u0646 \u0627\u0633\u0640\u0640\u062a  \n\u0628\u0647\u0634\u0640\u0640\u062a \u0627\u0647\u0640\u0640\u0644 \u062f\u0644 \u0645\u062e\u062a\u0627\u0631\u0646\u0627\u0645\u0647 \u0633\u0640\u0640\u062a \u062c\u0647\u0640\u0640\u0627\u0646 \u0645\u0639\u0631\u0641\u0640\u0640\u062a \u0627\u0633\u0631\u0627\u0631\u0646\u0627\u0645\u0647 \u0633\u0640\u0640\u062a  \n\n\u06a9\u0640\u0640\u0647 \u0645\u0640\u0640\u0631\u063a \u0639\u0634\u0640\u0640\u0642 \u0631\u0627 \u0645\u0639\u0640\u0640\u0631\u0627\u062c \u062c\u0640\u0640\u0627\u0646 \u0627\u0633\u0640\u0640\u062a \u0645\u0642\u0627\u0645\u0640\u0640\u0627\u062a \u0637\u06cc\u0640\u0640\u0648\u0631 \u0627\u0645\u0640\u0640\u0627 \u0686\u0646\u0640\u0640\u0627\u0646 \u0627\u0633\u0640\u0640\u062a  \n\u0632 \u0637\u0640\u0640\u0631\u0632 \u0627\u0648 \u06a9\u0640\u0640\u0647 \u0648 \u0645\u0640\u0640\u0647 \u0631\u0627 \u0646\u0635\u06cc\u0640\u0640\u0628 \u0627\u0633\u0640\u0640\u062a48 \u0686\u0640\u0640\u0648 \u062e\u0633\u0640\u0640\u0631\u0648\u0646\u0627\u0645\u0647 \u0631\u0627 \u0637\u0640\u0640\u0631\u0632\u06cc \u0639\u062c\u06cc\u0640\u0640\u0628 \u0627\u0633\u0640\u0640\u062a", "start_char_idx": 40248, "end_char_idx": 41662, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8a6fc109-1b45-4ec0-8473-22ac00e502af": {"__data__": {"id_": "8a6fc109-1b45-4ec0-8473-22ac00e502af", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "767a8c1b-2275-4971-b044-497c610b7ab9", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "75c7627436eaf38c2f572ccd65a971a9e1467e443589d64f2df01eb1804ae004", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8243146f-bb41-4c4e-b040-bef116a7bc1e", "node_type": "1", "metadata": {}, "hash": "7a02191ea7210a47439d2b0cbccfa3126b457a16edff928dfd4b367fba741f34", "class_name": "RelatedNodeInfo"}}, "text": "214  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nthe Mokht\u0101r-n\u0101ma that he altered several of his works after their initial \u201cpublication.\u201d For \nexample, he explains that his div\u0101n originally contained three thousand quatrains, but at \nthe urging of his friends, he created a new recension from which he removed all but five \nhundred. Of the excised quatrains, he organized two thousand in the Mokht\u0101r-n\u0101ma and \ndestroyed five hundred that \u201cwere not fit for this world.\u201d50 Similarly, \u02bfA\u1e6d\u1e6d\u0101r refers to his \nJav\u0101her-n\u0101ma and Shar\u1e25 al-qalb as completed works in the Taz\u0331kerat al-awli\u0101, directing \nreaders to them for further commentary on the sayings of the saints.51 In the Mokht\u0101r-n\u0101ma, \nhowever, we learn that \u02bfA\u1e6d\u1e6d\u0101r destroyed these two poems at some later point.52 Thus, in the \ncases of the div\u0101n, the Shar\u1e25 al-qalb, and the Jav\u0101her-n\u0101ma, \u02bfA\u1e6d\u1e6d\u0101r circulated finished works \nwithin his textual community in Nishapur before making further revisions or suppressing \nthem entirely. The fact that \u02bfA\u1e6d\u1e6d\u0101r was able to control \u201cpublished\u201d texts in this way testifies \nto their limited circulation, the small size of his textual community, and the influence that \n\u02bfA\u1e6d\u1e6d\u0101r likely held as a spiritual leader. Given this background, the account of the Khosrow-\nn\u0101ma\u2019s two-staged composition no longer seems illogical, contradictory, or far-fetched. The \nrequest from a friend is a common topos that need not be taken literally, but the preface\u2019s \ndescription of initial circulation followed by revision and a second \u201cpublication\u201d not only is \npossible but also accords well with what we know of \u02bfA\u1e6d\u1e6d\u0101r\u2019s literary habits from his other \nworks.\n\nOn the basis of \u02bfA\u1e6d\u1e6d\u0101r\u2019s testimony and literary cross-references, one can even construct \na relative chronology for his oeuvre that would explain how the present versions of the \nMokht\u0101r-n\u0101ma and the Khosrow-n\u0101ma both came to cite each other as finished works. Ritter \nproposed one such possible chronology in 1939; I offer a similar one here that incorporates \ndata from the Taz\u0331kerat al-awli\u0101:53\n\n1. Div\u0101n [first recension], Shar\u1e25 al-qalb, Jav\u0101her-n\u0101ma \n2. Khosrow-n\u0101ma [first recension] \n3. Man\u1e6deq al-\u1e6dayr, Mo\u1e63ibat-n\u0101ma, Asr\u0101r-n\u0101ma54 \n\nMedieval Period,\u201d Persica 17 (2001): 69\u201383. \n50. Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, Mokht\u0101r-n\u0101ma, ed. Mo\u1e25ammad Re\u017c\u0101 Shafi\u02bfi-Kadkani, 2nd ed. (Tehran: Sokhan, 1389/\n\n[2010\u201311]), 71. On the composition of the Mokht\u0101r-n\u0101ma, see Austin O\u2019Malley, \u201cPoetry and Pedagogy: The \nHomiletic Verse of Farid al-Din \u02bfA\u1e6d\u1e6d\u00e2r\u201d (PhD diss., University of Chicago, 2017), 58\u201368. It should be noted that \nnone of the existing manuscripts of the div\u0101n contain anything near five hundred quatrains, and most contain \nnone at all. \u02bfA\u1e6d\u1e6d\u0101r\u2019s second authorial recension thus must have undergone further revisions, either by \u02bfA\u1e6d\u1e6d\u0101r or \nat the hands of later scribes.\n\n51.", "start_char_idx": 41667, "end_char_idx": 44469, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8243146f-bb41-4c4e-b040-bef116a7bc1e": {"__data__": {"id_": "8243146f-bb41-4c4e-b040-bef116a7bc1e", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8a6fc109-1b45-4ec0-8473-22ac00e502af", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "4e664b8fd67835aef2db831bc9790381c90fbdcb264417775b75e4f660febaad", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "801b1577-d12f-4d03-b4f8-aba30963b1d9", "node_type": "1", "metadata": {}, "hash": "9a9c6a0cf3fda3718e2cc95ef3b95f390f2d89f11e09d15e1d4c76826644944e", "class_name": "RelatedNodeInfo"}}, "text": "51. Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, Taz\u0331kerat al-awli\u0101, ed. Mo\u1e25ammad Este\u02bfl\u0101mi, rev. ed. (Tehran: Zavv\u0101r, 1383/[2004\u20135]), \n4, 466. \n\n52. \u02bf A\u1e6d\u1e6d\u0101r, Mokht\u0101r-n\u0101ma, 70.\n53. Ritter, \u201cPhilologika X,\u201d 151\u201352.\n54. Some manuscripts of the Man\u1e6deq al-\u1e6dayr contain a verse claiming that the poem was completed in the \n\nlate sixth/twelfth century. The verse does not appear in most manuscripts, however, including the earliest ones, \nand the actual date given in the manuscripts varies from 570/1174\u201375 to 583/1187\u201388. Most scholars therefore \nreject it as an interpolation. (On the other hand, it is difficult to see what would motivate a scribe to insert such \na line.) See De Blois and Storey, Persian Literature, 5.2:281; Badi\u02bf al-Zam\u0101n Foruz\u0101nfar, Shar\u1e25-e a\u1e25v\u0101l va naqd \nva ta\u1e25lil-e \u0101s\u0331\u0101r-e Shaykh Farid al-Din Mo\u1e25ammad \u02bfA\u1e6d\u1e6d\u0101r-e Naysh\u0101buri (Tehran: Ch\u0101p-kh\u0101na-ye D\u0101neshg\u0101h, \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  215\n\n4. Taz\u0331kerat al-awli\u010155 \n5. Destruction of the Shar\u1e25 al-qalb and the Jav\u0101her-n\u0101ma \n6. Revision of the div\u0101n and compilation of the Mokht\u0101r-n\u0101ma \n7. El\u0101hi-n\u0101ma  \n8. Revision of the Khosrow-n\u0101ma\n\nThe first recension of the Khosrow-n\u0101ma was allegedly composed at the instigation of a \nfriend who often quoted the Shar\u1e25 al-qalb and the Jav\u0101her-n\u0101ma, and who had memorized \na large number of poems from the div\u0101n and all of the quatrains of the Mokht\u0101r-n\u0101ma. \nThe Shar\u1e25 al-qalb and Jav\u0101her-n\u0101ma must therefore have already been written, and likely \nsome textual version of the div\u0101n had been, too. The reference to the Mokht\u0101r-n\u0101ma is \nmore problematic because, at this point, the quatrains did not yet exist as a separate work \noutside of the div\u0101n. As Ritter suggests, however, there is a plausible explanation: if we \naccept the author\u2019s account of his revisions to the Khosrow-n\u0101ma, the reference to the \nMokht\u0101r-n\u0101ma could have been inserted during that process (indeed, the entire preface \nmay have been reworked at that time) as a way of referring to the quatrains as a totality.56 \nThe aforementioned friend does not seem to have been familiar with \u02bfA\u1e6d\u1e6d\u0101r\u2019s mystical-\ndidactic mas\u0331navis, so they were likely written after the first version of the Khosrow-n\u0101ma. \nThe Taz\u0331kerat al-awli\u0101 is also difficult to place relative to the other works, but because it \ncites the Shar\u1e25 al-qalb as if the latter still existed, it must have been compiled before that \nwork\u2019s destruction. The Mokht\u0101r-n\u0101ma, on the other hand, mentions the suppression of \nthe Shar\u1e25 al-qalb and the Jav\u0101her-n\u0101ma, so it must have been compiled after the Taz\u0331kerat \nal-awli\u0101.", "start_char_idx": 44466, "end_char_idx": 47076, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "801b1577-d12f-4d03-b4f8-aba30963b1d9": {"__data__": {"id_": "801b1577-d12f-4d03-b4f8-aba30963b1d9", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8243146f-bb41-4c4e-b040-bef116a7bc1e", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "d171e9b4ea27bea74ba83b6a351413b959ba6dc722e9c865e08d496ede2de714", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "88a4c730-2a1e-43f1-a6e3-ea103b882272", "node_type": "1", "metadata": {}, "hash": "5b22d3cb96b3f8a47220feceff6aea46ada12d1f7e02b8d0272b6afa0bcae8ab", "class_name": "RelatedNodeInfo"}}, "text": "According to the Mokht\u0101r-n\u0101ma\u2019s preface, it was produced simultaneously with a \nnew textual recension of the div\u0101n, and it references the Khosrow-n\u0101ma (which would have \nstill been in its unrevised form), the Man\u1e6deq al-\u1e6dayr, the Mo\u1e63ibat-n\u0101ma, and the Asr\u0101r-n\u0101ma \nas completed works. \u02bfA\u1e6d\u1e6d\u0101r then produced the El\u0101hi-n\u0101ma, which is not mentioned in the \nMokht\u0101r-n\u0101ma, before revising the Khosrow-n\u0101ma, in which he names the Mokht\u0101r-n\u0101ma \nand all of the completed ethical-didactic mas\u0331navis.\n\nSuch a career arc is consistent with the practices of poets with whom we are more \nfamiliar. Generally speaking, premodern Persian poets tend to begin with the monorhyme \nforms, which they continue to compose throughout their careers, and later in life turn to \nmas\u0331navis along with the curation of earlier output.57 \u02bfA\u1e6d\u1e6d\u0101r may have even anticipated that \nhis reworking of the Khosrow-n\u0101ma would be his final work, and this fact (along with issues \nof genre) may explain why he was more willing to mention his previous titles in this poem \n\n1339/[1960\u201361]; repr., Tehran: \u0100sim, 1389/[2010\u201311]), 61\u201363; Ritter, \u201cPhilologika XIV,\u201d 50\u201356; Shafi\u02bfi-Kadkani, \nintroduction to Man\u1e6deq al-\u1e6dayr, 74.\n\n55. It is also possible that the Taz\u0331kerat al-awli\u0101 was compiled before the Asr\u0101r-n\u0101ma, the Mo\u1e63ibat-n\u0101ma, and \nthe Man\u1e6deq al-\u1e6dayr, or even before the first recension of the Khosrow-n\u0101ma. All that is certain is that it must \nhave been compiled after the composition of the Shar\u1e25 al-qalb, but before its destruction. \n\n56. Ritter, \u201cPhilologika X,\u201d 151\u201352.\n57. Such a career trajectory is also consistent with Shafi\u02bfi-Kadkani\u2019s dating of the mas\u0331navis\u2014he argues that \n\nthe they were written after \u02bfAwfi\u2019s visit to Nishapur in 1206\u20137, when, by his reckoning, \u02bfA\u1e6d\u1e6d\u0101r had likely already \nentered late middle age. See Shafi\u02bfi-Kadkani, introduction to Man\u1e6deq al-\u1e6dayr, 72\u201374.", "start_char_idx": 47077, "end_char_idx": 48923, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "88a4c730-2a1e-43f1-a6e3-ea103b882272": {"__data__": {"id_": "88a4c730-2a1e-43f1-a6e3-ea103b882272", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "801b1577-d12f-4d03-b4f8-aba30963b1d9", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "560d475ef85ec28e24cc12c68d09797a5cf67cab95329e3de6bb69e8b17fe55d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cc29376b-814a-4092-a0d8-ba10a6b8419a", "node_type": "1", "metadata": {}, "hash": "28223dc3dd1e81328589984ace2d324e7fa8e36ab2cf0d720263ff454da3d670", "class_name": "RelatedNodeInfo"}}, "text": "216  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nthan he had been in his other mas\u0331navis: at the end of his literary (and earthly) career, he \nfelt the need to lay out his literary estate.58 \n\nIt is thus chronologically possible for \u02bfA\u1e6d\u1e6d\u0101r to have written the Khosrow-n\u0101ma, both \nin terms of the manuscript tradition and in view of the development of his own oeuvre. \nNevertheless, we may still be compelled to dismiss the traditional attribution for other \nreasons. In particular, Shafi\u02bfi-Kadkani argues that the Khosrow-n\u0101ma\u2019s literary style and \nreligious outlook are inconsistent with \u02bfA\u1e6d\u1e6d\u0101r\u2019s literary and religious habits as known from \nhis undisputed works. As we shall see, however, these arguments are also less convincing \nthan they first appear. \n\nReligious Reasons\n\nAccording to Shafi\u02bfi-Kadkani, the introduction to the Khosrow-n\u0101ma contains terms and \nconcepts derived from Ebn \u02bfArabi\u2019s mysticism that are characteristic of a later period of \nPersian literary history; this, he argues, proves the introduction\u2019s ninth/fifteenth-century \nprovenance and thus its spuriousness. However, although Ebn \u02bfArabi is often thought to \nmark a sharp dividing line in the history of mystical thought, he did not arise in a vacuum, \nand the terms and concepts that he developed were already percolating in the preceding \ncenturies. Indeed, many of the ostensibly Akbarian terms and concepts identified by Shafi\u02bfi-\nKadkani in the Khosrow-n\u0101ma are, in fact, present in \u02bfA\u1e6d\u1e6d\u0101r\u2019s undisputed works as well. \nTheir presence, as we shall see, is consistent with \u02bfA\u1e6d\u1e6d\u0101r\u2019s own style and religious outlook \nand thus does not necessitate a later provenance. \n\nThere are several passages in the Khosrow-n\u0101ma that allegedly exemplify the Islamic \nphilosophical-mystical concept of \u201cthe unity of being\u201d (wa\u1e25dat al-wojud); although Ebn \n\u02bfArabi himself never uses this term, he is seen as the intellectual fountainhead of the idea \nthat it represents\u2014namely, that divine unity underlies all creation.59 Such an attitude is \ncertainly evident in some of the verses in the Khosrow-n\u0101ma, although we must note that, \nas far as these things go, the verses in question are rather tame. The following is perhaps \nthe most direct example:\n\nOf the unity of the two worlds there is no doubt, \nSince the true being is only one. \nThere is God, and creation is but the light of God, \nBut His light is never separate from Him. \nThere is God and the light of God. What else is there? \nWe must say God; besides God who could there be? \nBehind the curtain there is only one idol-image, \nEven if the light has a thousand forms.\n\n58. Although he does not mention his other titles in his ethical-didactic mas\u0331navis, \u02bfA\u1e6d\u1e6d\u0101r has no problem \ndiscussing his output in his prose introductions to the Taz\u0331kerat al-awli\u0101 and the Mokht\u0101r-n\u0101ma.\n\n59. William Chittick, \u201cRumi and Wa\u1e25dat al-wuj\u016bd,\u201d in Poetry and Mysticism in Islam: The Heritage of Rumi, \ned. Amin Banani, Richard G. Hovannisian, and Georges Sabagh (New York: Cambridge University Press, 1994), \n62.", "start_char_idx": 48928, "end_char_idx": 51951, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cc29376b-814a-4092-a0d8-ba10a6b8419a": {"__data__": {"id_": "cc29376b-814a-4092-a0d8-ba10a6b8419a", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "88a4c730-2a1e-43f1-a6e3-ea103b882272", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "091465fd8b05bf2995d75d759d67d6dd3df22915faa467cf16ef0fa06432aa40", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "28e34d4a-75a7-4fd8-af30-9d83efb37fc8", "node_type": "1", "metadata": {}, "hash": "bd62441bec19e66d76fb7c6b933c02508f5501fd13d66383f1a8700e30c84b9c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  217\n\nThese verses explain worldly multiplicity as a manifestation of divine unity, a \nconceptualization that Shafi\u02bfi-Kadkani considers foreign to the work of \u02bfA\u1e6d\u1e6d\u0101r, who, in his \nview, maintains a sharp separation between creator and creation.60 Although the \u201cunity \nof being\u201d is certainly not the dominant metaphysics of \u02bfA\u1e6d\u1e6d\u0101r\u2019s works, he does, in fact, \noften meditate on the fundamental unity of all existence. For example, compare the above \npassage with the following quotation from the Man\u1e6deq al-\u1e6dayr\u2019s doxology:\n\nLook, this world and that world are Him; \nThere is nothing other than Him, and if there were, it would be Him! \nEverything is one essence, just elaborated; \nEverything is one word with different vocalizations.61\n\nThere are several other instances in \u02bfA\u1e6d\u1e6d\u0101r\u2019s undisputed works in which he treats this \nallegedly Akbarian theme of God\u2019s coextension with His creation.62 \n\nShafi\u02bfi-Kadkani further argues that the author of the Khosrow-n\u0101ma uses specific \nterms derived from Ebn \u02bfArabi\u2019s metaphysics of divine names, in particular \u201cthe named\u201d \n(mosamm\u0101) and \u201cthe names\u201d (asm\u0101), indicating God\u2019s essence and its refraction in the \nworld.63 But these terms, too, appear several times in \u02bfA\u1e6d\u1e6d\u0101r\u2019s undisputed works with similar \nmetaphysical significance.64 This is not to suggest that \u02bfA\u1e6d\u1e6d\u0101r read Ebn \u02bfArabi, who composed \nhis major works after \u02bfA\u1e6d\u1e6d\u0101r\u2019s probable death date.65 Rather, it is another indication that \nmany of the ideas and terms that we have come to associate with Ebn \u02bfArabi were already \nin the air as Sufi thinkers engaged and reworked the earlier tradition. Formulations that \nrecall Ebn \u02bfArabi\u2019s teachings can be found in the works of several of his predecessors and \n \n\n60. Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, 48\u201349.\n61. Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, Man\u1e6deq al-\u1e6dayr, ed. Mo\u1e25ammad Re\u017c\u0101 Shafi\u02bfi-Kadkani, 2nd ed. (Tehran: Sokhan, 1387/\n\n[2008\u20139]), lines 62\u201363.\n62. Ibid., lines 1124\u201328.\n63. Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, 49\u201350.\n64. Farid al-Din \u02bf A\u1e6d\u1e6d\u0101r, Div\u0101n-e \u02bf A\u1e6d\u1e6d\u0101r-e Naysh\u0101buri, ed. Mahdi Mad\u0101yini and Mehr\u0101n Afsh\u0101ri (Tehran: Charkh, \n\n1392/[2013\u201314]), ghazal 362, qa\u1e63ida 10; Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, Mo\u1e63ibat-n\u0101ma, ed. Mo\u1e25ammad Re\u017c\u0101 Shafi\u02bfi-Kadkani, \n2nd ed. (Tehran: Sokhan, 1388/[2009\u201310]), lines 418, 5085\u201387; Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, Asr\u0101r-n\u0101ma, ed. Mo\u1e25ammad \nRe\u017c\u0101 Shafi\u02bfi-Kadkani, 2nd ed. (Tehran: Sokhan, 1388/[2009\u201310]), lines 696\u201398. \n\n65.", "start_char_idx": 51955, "end_char_idx": 54455, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "28e34d4a-75a7-4fd8-af30-9d83efb37fc8": {"__data__": {"id_": "28e34d4a-75a7-4fd8-af30-9d83efb37fc8", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cc29376b-814a-4092-a0d8-ba10a6b8419a", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "b75a1c83093e0cb70bd7421b86906699860f89ae66705916e1ff1aa7a5af3119", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1a2a0cad-4169-4c15-9710-58e82d9948d9", "node_type": "1", "metadata": {}, "hash": "db5005cbc8d2517c9a46c4f319ff964ffa623e53c6746291c554a609a3e5719e", "class_name": "RelatedNodeInfo"}}, "text": "65. Ahmed Ate\u015f, \u201cIbn al-\u02bfArab\u012b,\u201d in Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill Online), \nposted 2012, https://doi.org/10.1163/1573-3912_islam_COM_0316. On \u02bfA\u1e6d\u1e6d\u0101r\u2019s death date, see O\u2019Malley, \u201cPoetry \nand Pedagogy,\u201d 32\u201334.\n\n\u06a9\u0640\u0640\u0647 \u0645\u0648\u062c\u0640\u0640\u0648\u062f \u062d\u0642\u06cc\u0642\u0640\u0640\u06cc \u062c\u0640\u0640\u0632 \u06cc\u06a9\u0640\u0640\u06cc \u0646\u06cc\u0633\u0640\u0640\u062a \u062f\u0631 \u0622\u0646 \u0648\u062d\u0640\u0640\u062f\u062a \u062f\u0648 \u0639\u0627\u0644\u0640\u0640\u0645 \u0631\u0627 \u0634\u0640\u0640\u06a9\u06cc \u0646\u06cc\u0633\u0640\u0640\u062a  \n\u0648\u0644\u0640\u0640\u06cc \u0632\u0648 \u0646\u0640\u0640\u0648\u0631 \u0627\u0648 \u0647\u0631\u06af\u0640\u0640\u0632 \u062c\u0640\u0640\u062f\u0627 \u0646\u06cc\u0633\u0640\u0640\u062a \u062e\u062f\u0627\u0633\u0640\u0640\u062a \u0648 \u062e\u0644\u0640\u0640\u0642 \u062c\u0640\u0640\u0632 \u0646\u0640\u0640\u0648\u0631 \u062e\u0640\u0640\u062f\u0627 \u0646\u06cc\u0633\u0640\u0640\u062a  \n\n\u0628\u0628\u0627\u06cc\u0640\u0640\u062f \u06af\u0641\u0640\u0640\u062a \u062d\u0640\u0640\u0642 \u062c\u0640\u0640\u0632 \u062d\u0640\u0640\u0642 \u062f\u06af\u0640\u0640\u0631 \u06a9\u06cc\u0633\u0640\u0640\u062a \u062d\u0642\u0633\u0640\u0640\u062a \u0648 \u0646\u0640\u0640\u0648\u0631 \u062d\u0640\u0640\u0642 \u0686\u06cc\u0640\u0640\u0632\u06cc \u062f\u06af\u0640\u0640\u0631 \u0686\u06cc\u0633\u0640\u0640\u062a  \n\u0627\u06af\u0640\u0640\u0631 \u0622\u0646 \u0646\u0640\u0640\u0648\u0631 \u0631\u0627 \u0635\u0640\u0640\u0648\u0631\u062a \u0647\u0632\u0627\u0631\u0633\u0640\u0640\u062a           \u0648\u0644\u0640\u0640\u06cc \u062f\u0631 \u067e\u0640\u0640\u0631\u062f\u0647 \u06cc\u0640\u0640\u06a9 \u0635\u0640\u0640\u0648\u0631\u062a \u0646\u06af\u0627\u0631\u0633\u0640\u0640\u062a60\n\n\u0646\u06cc\u0633\u0640\u0640\u062a \u063a\u06cc\u0640\u0640\u0631 \u0627\u0648 \u0648\u06af\u0640\u0640\u0631 \u0647\u0633\u0640\u0640\u062a \u0622\u0646 \u0647\u0640\u0640\u0645 \u0627\u0648\u0633\u0640\u0640\u062a \u062f\u0631 \u0646\u06af\u0640\u0640\u0631 \u06a9\u0627\u06cc\u0640\u0640\u0646 \u0639\u0627\u0644\u0640\u0640\u0645 \u0648 \u0622\u0646 \u0639\u0627\u0644\u0640\u0640\u0645 \u0627\u0648\u0633\u0640\u0640\u062a  \n\u062c\u0645\u0644\u0640\u0640\u0647 \u06cc\u0640\u0640\u06a9 \u0630\u0627\u062a \u0627\u0633\u0640\u0640\u062a \u0627\u0645\u0640\u0640\u0627 \u0645\u0651\u062a\u0635\u0640\u0640\u0641          \u062c\u0645\u0644\u0640\u0640\u0647 \u06cc\u0640\u0640\u06a9 \u062d\u0640\u0640\u0631\u0641 \u0648 \u0639\u0628\u0640\u0640\u0627\u0631\u062a \u0645\u062e\u062a\u0644\u0640\u0640\u064162\n\nhttps://doi.org/10.1163/1573-3912_islam_COM_0316\n\n\n218  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\ncontemporaries, including Ebn al-F\u0101re\u017c, Ah\u1e43ad-e Ghazz\u0101li, \u02bfA\u1e6d\u1e6d\u0101r, and even Rumi, but these \nisomorphic parallelisms do not necessarily indicate any direct influence.66 \n\nMore serious is Shafi\u02bfi-Kadkani\u2019s claim that the Khosrow-n\u0101ma contains a ta\u017cmin (exact \nquotation of one author by another) from the Golshan-e r\u0101z of Shabestari (d. 1340), a \nmystical poet who helped popularize Ebn \u02bfArabi in the Persian-speaking world. The verse in \nquestion justifies \u1e24all\u0101j\u2019s famous utterance \u201cI am the Truth\u201d by likening him to the burning \nbush through which God spoke to Moses:\n\nIf \u201cVerily, I am God\u201d is allowed from a bush, \nThen why is it not allowed from a fortunate one?67 \n\nObviously, if the author of the Khosrow-n\u0101ma copied this line from the Golshan-e r\u0101z, he \ncould not have been \u02bfA\u1e6d\u1e6d\u0101r, who had died more than a century earlier.", "start_char_idx": 54452, "end_char_idx": 56136, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1a2a0cad-4169-4c15-9710-58e82d9948d9": {"__data__": {"id_": "1a2a0cad-4169-4c15-9710-58e82d9948d9", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "28e34d4a-75a7-4fd8-af30-9d83efb37fc8", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "2bbc70551da0c7cbcbe539f393984660b68c8ff9a0ee48847ebba9666b658298", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "94a9ec56-3f4c-4bca-b563-bec452ceebf1", "node_type": "1", "metadata": {}, "hash": "bf221c478290e24ab693ca2bdb9773d7f11333623355ad99d6cb472919e96c7c", "class_name": "RelatedNodeInfo"}}, "text": "This verse, however, \nis not found in the oldest manuscripts of the Golshan-e r\u0101z or in the critical edition by \u1e62amad \nMova\u1e25\u1e25ed, who traces it to the later commentary by L\u0101hiji.68 It is thus entirely possible that \nthe line actually originated with \u02bfA\u1e6d\u1e6d\u0101r and was later assimilated into the textual legacy of \nShabestari, who was a self-confessed \u02bfA\u1e6d\u1e6d\u0101r superfan.69 This scenario is made more likely by \nthe fact that the line is found in the BnF manuscript of the Khosrow-n\u0101ma, which was copied \nbefore the Golshan-e r\u0101z was even written. Furthermore, \u02bfA\u1e6d\u1e6d\u0101r\u2019s Taz\u0331kera contains a line of \nprose that makes exactly the same point with the same vocabulary: \u201c[If] it is allowed [rav\u0101] \nthat the cry of \u2018Verily, I am God\u2019 [enni an\u0101 all\u0101h] emerge from a bush [darakhti]\u2014without \nthe bush intervening\u2014then why is it not allowed [rav\u0101] for \u2018I am the Truth\u2019 to emerge from \n\u1e24osayn [\u1e24all\u0101j]?\u201d70 Prose material included in the Taz\u0331kera is often found in poetic form in \n\u02bfA\u1e6d\u1e6d\u0101r\u2019s mas\u0331navis, and this appears to be classic case of such transference.\n\nBesides the alleged influence of Shabestari and Ebn \u02bfArabi, Shafi\u02bfi-Kadkani also argues \nthat the romance\u2019s praise of Sa\u02bfd al-Din b. al-Rabib, who seems to have been the author\u2019s \n\n66. Nasrall\u0101h Purjav\u0101di, Sol\u1e6d\u0101n-e \u1e6dariqat: Sav\u0101ne\u1e25, zendegi, va shar\u1e25-e \u0101s\u0331\u0101r-e Khw\u0101ja A\u1e25mad-e Ghazz\u0101li \n(Tehran: \u0100g\u0101h, 1358/[1979]), 104\u20137; Chittick, \u201cRumi and Wa\u1e25dat al-wuj\u016bd,\u201d 70\u201371, 91\u201397, 101\u20134; Th. Emil \nHomerin, ed. and trans., \u02bfUmar Ibn al-F\u0101ri\u1e0d: Sufi Verse, Saintly Life (New York: Paulist Press, 2001), 34\u201335. In \nhis chapter\u2019s appendix, Chittick facetiously argues that \u02bfA\u1e6d\u1e6d\u0101r was influenced by Ebn \u02bfArabi. His purpose is to \nshow that general formulations of the \u201cunity of being\u201d are common in the Persian poetical tradition, and if one \nbelieves that they are necessarily indicative of influence from Ebn \u02bfArabi, one must concede that even a poet \nlike \u02bfA\u1e6d\u1e6d\u0101r, who died before Ebn \u02bfArabi\u2019s most important works were written, was somehow influenced by him.\n\n67. BnF 1434, fol. 5r; cf. \u02bfA\u1e6d\u1e6d\u0101r, Khosrow-n\u0101ma, line 141. \n68. Ma\u1e25mud Shabestari, Majmu\u02bfa-ye \u0101s\u0331\u0101r-e Shaykh Ma\u1e25mud Shabestari, ed. \u1e62amad Mova\u1e25\u1e25ed (Tehran: \u1e6cahuri, \n\n1365/[1986\u201387]), 135. The Khosrow-n\u0101ma also puns on the letter mim that separates A\u1e25mad (Muhammad) from \nA\u1e25ad (God), and Shafi\u02bfi-Kadkani argues that this punning is a direct response to a couple of lines in Shabestari. \nIn this case, too, however, the most salient line is missing from the critical edition of the Golshan-e r\u0101z, while \nsuch punning is well attested in \u02bfA\u1e6d\u1e6d\u0101r\u2019s undisputed works.", "start_char_idx": 56137, "end_char_idx": 58690, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "94a9ec56-3f4c-4bca-b563-bec452ceebf1": {"__data__": {"id_": "94a9ec56-3f4c-4bca-b563-bec452ceebf1", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1a2a0cad-4169-4c15-9710-58e82d9948d9", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "019d9b1198aa54fe24fcb34ad160d600021502cd2790faf21a45ba7d375a68d7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e16a139f-42a2-4dd0-b8fb-f5da12c6d365", "node_type": "1", "metadata": {}, "hash": "4d846b4bf7e64c9511ab91507cec206b7de32fc7eb58709096c6327870008a1b", "class_name": "RelatedNodeInfo"}}, "text": "See Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, \n46\u201347; Shabestari, \u0100s\u0331\u0101r-e Shabestari, 67, 123; \u02bfA\u1e6d\u1e6d\u0101r, Khosrow-n\u0101ma, lines 332\u201335; \u02bfA\u1e6d\u1e6d\u0101r, Mo\u1e63ibat-n\u0101ma, ed. \nShafi\u02bfi-Kadkani, lines 339\u201341, 440\u201341.\n\n69. Shabestari, \u0100s\u0331\u0101r-e Shabestari, 69.\n70. \u02bf A\u1e6d\u1e6d\u0101r, Taz\u0331kerat al-awli\u0101, 510.\n\n\u0686\u0640\u0640\u0631\u0627 \u0646\u0628\u0640\u0640\u0648\u062f \u0631\u0648\u0627 \u0627\u0632 \u0646\u06cc\u0640\u0640\u06a9 \u0628\u062e\u062a\u0640\u0640\u06cc68 \u0631\u0648\u0627\u0633\u0640\u0640\u062a \u0627\u0646\u0640\u0640\u06cc \u0627\u0646\u0640\u0640\u0627 \u0627\u0647\u0644\u0644 \u0627\u0632 \u062f\u0631\u062e\u062a\u0640\u0640\u06cc  \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  219\n\nspiritual guide, contains terminology that was not applied to religious figures until the \neighth/fourteenth century: specifically, the title khw\u0101ja and the honorific qo\u1e6db-e awli\u0101 \n(pole of the saints).71 Contrary to this claim, however, the term khw\u0101ja is attested in sixth/\ntwelfth- and seventh/thirteenth-century texts\u2014in fact, it is even used by \u02bfA\u1e6d\u1e6d\u0101r himself in \nhis undisputed mas\u0331navis in reference to religious leaders. In the El\u0101hi-n\u0101ma, two anecdotes \nare attributed to Abu \u02bfAli Farm\u0101di, a mystical preacher from the fifth/eleventh century, \nwho is referred to in the text as Khw\u0101ja Bu \u02bfAli.72 We also find references to Khw\u0101ja Akk\u0101fi, \na Naysh\u0101buri religious figure from the generation prior to \u02bfA\u1e6d\u1e6d\u0101r, and a story featuring \nKhw\u0101ja Bu \u02bfAli Daqq\u0101q, the famed teacher of Qoshayri.73 The title also appears in \u02bfA\u1e6d\u1e6d\u0101r\u2019s \nTaz\u0331kera\u2014not in the chapter headings, but within the anecdotes themselves, where students \nroutinely call their teachers by this title. And in at least one case, the titled is affixed to a \nproper name (Khw\u0101ja \u202c\u02bfAli Sirg\u0101ni).74\n\n\u02bfA\u1e6d\u1e6d\u0101r uses the term qo\u1e6db relatively frequently as well, especially in the rhyming prose \nintroductions to the biographies in the Taz\u0331kera. Saints are often described as the axial pole \n(qo\u1e6db al-mad\u0101r), the axis of the age (qo\u1e6db-e vaqt), the axis of the world (qo\u1e6db-e \u02bf\u0101lam), and \nthe axis of religion (qo\u1e6db-e din).75 Shafi\u02bfi-Kadkani is correct that the specific compound \nqo\u1e6db-e awli\u0101 does not appear, but I am reluctant to banish the Khosrow-n\u0101ma as spurious \non the basis of this single unique phrase not found in other works of the corpus.76 \n\nMatters of Style\n\nThe Khosrow-n\u0101ma allegedly deviates from \u02bfA\u1e6d\u1e6d\u0101r\u2019s undisputed works in terms of style \nand literary norms, too. According to this argument, the Khosrow-n\u0101ma exhibits excessive \nrepetition (eltez\u0101m) that is more consistent with the literary tastes of the ninth/fifteenth \ncentury than with those of the sixth/twelfth or seventh/thirteenth.", "start_char_idx": 58691, "end_char_idx": 61121, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e16a139f-42a2-4dd0-b8fb-f5da12c6d365": {"__data__": {"id_": "e16a139f-42a2-4dd0-b8fb-f5da12c6d365", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "94a9ec56-3f4c-4bca-b563-bec452ceebf1", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "4eee997556202c6e93176d83873058faf6f924a22e8b6de9531f4c787628f4c5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "622793b9-f8b0-4030-a52d-fba781273775", "node_type": "1", "metadata": {}, "hash": "ea1c74e4a54ae1e01979aaa80cd514d506c5d782aea315ee90b4b90f33d76a8f", "class_name": "RelatedNodeInfo"}}, "text": "More specifically, \nShafi\u02bfi-Kadkani points to a thirty-verse passage in the poem\u2019s opening praise of Muhammad \nthat, in some manuscripts, contains more than sixty instances of the word \u201cstone.\u201d77 This \npassage, which begins with a divine voice addressing Muhammad, references the battle \nof U\u1e25ud, during which several of the Prophet\u2019s teeth were allegedly knocked out by a \n\n71. Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, 51\u201352; \u02bfA\u1e6d\u1e6d\u0101r, Khosrow-n\u0101ma, lines 540\u201360.\n72. Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, El\u0101hi-n\u0101ma, ed. Mohammad Re\u017c\u0101 Shafi\u02bfi-Kadkani, 2nd ed. (Tehran: Sokhan, 1388/\n\n[2009\u201310]), lines 2660, 6180.\n73. \u02bf A\u1e6d\u1e6d\u0101r, Mo\u1e63ibat-n\u0101ma, ed. Shafi\u02bfi-Kadkani, lines 2071, 3823, 4613.\n74. \u02bf A\u1e6d\u1e6d\u0101r, Taz\u0331kerat al-awli\u0101, 332. \n75. Ibid., 118, 138, 248, 459.\n76. Although qo\u1e6db-e awli\u0101 appears only once, other distinctive words are found across the corpus. Particularly \n\ninteresting is chek\u0101da, an unusual variant of chek\u0101d, indicating the crown of the head. The word is found in \nthe Khosrow-n\u0101ma (line 5801), as well as the El\u0101hi-n\u0101ma (line 1307) and the div\u0101n; see Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, \nDiv\u0101n-e \u02bfA\u1e6d\u1e6d\u0101r, ed. Taqi Tafa\u017c\u017coli (Tehran: Entesh\u0101r\u0101t-e \u02bfElmi va Farhangi, 1386/[2007]), ghazal 367. A search \nof ganjoor.net, the popular online database of Persian poetry, reveals no other instances of the word\u2019s use \nby poets other than \u02bfA\u1e6d\u1e6d\u0101r. Likewise, although chek\u0101da is defined in the major Mughal-era and contemporary \ndictionaries (Farhang-e Jah\u0101ngiri, Farhang-e Rashidi, Loghat-n\u0101ma-ye Dehkhod\u0101, Farhang-e Sokhan), these give \nno attestations of the word outside of \u02bfA\u1e6d\u1e6d\u0101r\u2019s oeuvre. \n\n77. Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, 44\u201345.\n\n\n\n220  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nrock.78 Such repetition, which many modern critics find poetically unpleasing, is allegedly \nforeign to the style of \u02bfA\u1e6d\u1e6d\u0101r and his contemporaries. It is not confined to the doxology, \neither; the Khosrow-n\u0101ma contains several examples of the device throughout its eight \nthousand verses, which is one of the reasons that Shafi\u02bfi-Kadkani, in the 1979 version of \nhis argument, attributes the poem as a whole, and not just its introduction, to the ninth/\nfifteenth century.79 \n\nThe point is not especially convincing, however, because a close inspection of \u02bfA\u1e6d\u1e6d\u0101r\u2019s \nundisputed works shows similar instances of protracted repetition.", "start_char_idx": 61122, "end_char_idx": 63443, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "622793b9-f8b0-4030-a52d-fba781273775": {"__data__": {"id_": "622793b9-f8b0-4030-a52d-fba781273775", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e16a139f-42a2-4dd0-b8fb-f5da12c6d365", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "e6e9b04813c75cb1674c338244ab49e0f66f975585ab308c52b001e921c8bd96", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a9c7b401-8831-47ad-a1e6-bf6d56702ae3", "node_type": "1", "metadata": {}, "hash": "0f531d8112b61457d7eb078e421ddaf5cde156eb875890d526320de842df6a3e", "class_name": "RelatedNodeInfo"}}, "text": "For example, the famous \nShaykh \u1e62an\u02bf\u0101n story from the Man\u1e6deq al-\u1e6dayr features a cluster of twenty verses that almost \nall contain some variation on the word \u201cnight.\u201d80 The Asr\u0101r-n\u0101ma\u2019s praise of the Prophet \nboasts a spectacular forty-line passage in which every verse contains one\u2014and sometimes \ntwo\u2014instances of the word \u201cfinger\u201d (angosht) or closely related terms such as \u201cring\u201d \n(angoshtari), \u201cthimble\u201d (angoshtv\u0101na), or \u201ccharcoal\u201d (angesht).81 There are also several \nextended sections of anaphora (repetition at the beginning of the line) in the Mo\u1e63ibat-\nn\u0101ma\u2019s doxology, including a hundred verses that each ask \u201cWhat is (chist) . . . ?\u201d and then \ndefine a different religious concept.82 According to B\u00fcrgel, who has identified a number of \nadditional examples, anaphora and repetition are prominent features of \u02bfA\u1e6d\u1e6d\u0101r\u2019s work.83 \nGiven \u02bfA\u1e6d\u1e6d\u0101r\u2019s fondness for such devices in his undisputed works, the Khosrow-n\u0101ma\u2019s use \nof repetition does not seem particularly unusual.84\n\nThe second point relates not to style but to \u02bfA\u1e6d\u1e6d\u0101r\u2019s broader literary habits. The Khosrow-\nn\u0101ma contains a line that, in Shafi\u02bfi-Kadkani\u2019s reading, suggests the poem was titled in \nhonor of a temporal ruler, which would seem to be at odds with the condemnation of \n \n\n78. \u02bf A\u1e6d\u1e6d\u0101r, Khosrow-n\u0101ma, lines 258\u201361.\n79. Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, 45.\n80. \u02bf A\u1e6d\u1e6d\u0101r, Man\u1e6deq al-\u1e6dayr, lines 1246\u201365.\n81. \u02bf A\u1e6d\u1e6d\u0101r, Asr\u0101r-n\u0101ma, lines 200\u201341. See the translation in J. Christoph B\u00fcrgel, \u201cSome Remarks on Forms \n\nand Functions of Repetitive Structures in the Epic Poetry of \u02bfA\u1e6d\u1e6d\u0101r,\u201d in Lewisohn and Shackle, Spiritual Flight, \n208\u201311.\n\n82. Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, Mo\u1e63ibat-n\u0101ma, ed. Nur\u0101ni Ve\u1e63\u0101l (Tehran: Zavv\u0101r, 1373/[1994]), 41\u201346. Shafi\u02bfi-\nKadkani, in his edition, expresses doubt that these passages are authentic. Although they are found in all known \nmanuscripts of the poem, the hundred lines repeating \u201cWhat is . . . ?\u201d are crossed out in one of the earliest copies, \nwhere a marginal note claims that they were taken from the Oshtor-n\u0101ma (a likely spurious work attributed to \n\u02bfA\u1e6d\u1e6d\u0101r). See his introduction to the Mo\u1e63ibat-n\u0101ma, 105, 112.\n\n83. B\u00fcrgel, \u201cRepetitive Structures in \u02bfA\u1e6d\u1e6d\u0101r.\u201d\n84. Shafi\u02bfi-Kadkani makes another argument in this section regarding a line in the Khosrow-n\u0101ma\u2019s \n\nintroduction that puns on the titles of Ebn Sin\u0101\u2019s books: \u201cAlthough medicine is found in the Canon (Q\u0101nun) / \nPointers (Esh\u0101r\u0101t) are found in poetry and riddles (mo\u02bfamm\u0101)\u201d (line 615). According to Shafi\u02bfi-Kadkani, such \npunning was not a common literary trope until the eighth/fourteenth century. Furthermore, Shafi\u02bfi-Kadkani \nargues that riddles became a serious literary genre that could be reasonably paired with \u201cpoetry\u201d only in the \nninth/fifteenth century.", "start_char_idx": 63444, "end_char_idx": 66181, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a9c7b401-8831-47ad-a1e6-bf6d56702ae3": {"__data__": {"id_": "a9c7b401-8831-47ad-a1e6-bf6d56702ae3", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "622793b9-f8b0-4030-a52d-fba781273775", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "564fd7cf566637d40dec9890f5ef32954c040fee101da6c168bc06d298fcf7d6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e5035408-42ce-480c-a126-4d5a63ca892a", "node_type": "1", "metadata": {}, "hash": "cae153cf2aaf94c6b08a4680ad1a320102efa5c91ed64ffbc08a37b32dd60d48", "class_name": "RelatedNodeInfo"}}, "text": "However, \u02bfA\u1e6d\u1e6d\u0101r also puns on the titles of Ebn Sin\u0101\u2019s books in his undisputed works, \nand the term \u201criddles\u201d here seems to refer not so much to a fixed genre as to the spiritual secrets that \u02bfA\u1e6d\u1e6d\u0101r \npurports to explore through speech. See Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, 45\u201346; \u02bf A\u1e6d\u1e6d\u0101r, Mo\u1e63ibat-\nn\u0101ma, ed. Shafi\u02bfi-Kadkani, line 865. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  221\n\npanegyric found in \u02bfA\u1e6d\u1e6d\u0101r\u2019s undisputed works. This anti-panegyric sentiment finds its \nstrongest expression in the conclusion to the Man\u1e6deq al-\u1e6dayr:\n\nThank God that I am no courtier, \nThat I am unbound to any reprobate.  \nWhy should I bind my heart to anyone, \nAnd take the name of some degenerate as lord?  \nI have not eaten the victuals of a tyrant, \nNor have I closed a book with a patron\u2019s name.  \nMy high aspiration suffices for my patron; \nSustenance of body and power of spirit are enough for me.85 \n\n\u02bfA\u1e6d\u1e6d\u0101r represents himself as untainted by participation in the patronage economy: he has \nnot attached himself to the court, he has not dedicated a book to any patron, and he has \nreceived no reward for his verse. \n\nThe Khosrow-n\u0101ma, however, contains the following line in its preface, according to \nwhich the poem\u2019s title honors the \u201cking of the face of the earth\u201d: \n\nIn the name of the king (khosrow) of the face of the earth, \nI have named this the Khosrow-n\u0101ma.86\n\nAccording to Shafi\u02bfi-Kadkani, such a line could not have been written by \u02bfA\u1e6d\u1e6d\u0101r given his \nstrong denunciations of panegyric.87 It is not immediately clear to me, however, that this \n\u201ckhosrow\u201d necessarily refers to a historical potentate. The khosrow in question is not \nnamed, and he is praised only with a vague allusion to the universal scope of his rule. If \nthis were intended as praise for an actual patron, one would expect something a bit more \nspecific and extensive. It thus seems more likely that the khosrow referred to here is not a \ntemporal ruler but the protagonist of the poem, who, as the emperor of Rum and Iran, can \nbe appropriately styled the \u201cking of the face of the earth.\u201d88\n\n85. \u02bf A\u1e6d\u1e6d\u0101r, Man\u1e6deq al-\u1e6dayr, lines 4601\u20134.\n86. \u02bf A\u1e6d\u1e6d\u0101r, Khosrow-n\u0101ma, line 586.\n87. Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, 40\u201341.\n88. The passage continues with a vocative address to some \u201clord\u201d (khod\u0101vand\u0101), enjoining him to keep the \n\nKhosrow-n\u0101ma illuminated by the eyes of the people of wisdom and protected from the malevolence of the \nignorant (lines 587\u201391). Although one could also read this passage as an address to the patron, one can just as \neasily see it as a prayer to God to protect \u02bfA\u1e6d\u1e6d\u0101r\u2019s literary legacy.", "start_char_idx": 66182, "end_char_idx": 68854, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e5035408-42ce-480c-a126-4d5a63ca892a": {"__data__": {"id_": "e5035408-42ce-480c-a126-4d5a63ca892a", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a9c7b401-8831-47ad-a1e6-bf6d56702ae3", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "f0b6e9fa745ad587b0fd953ec3cf26e4b5138911615c0e8b7c700c693dfb032f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac2c2093-b2a4-47e6-a5e1-c4ad02472da9", "node_type": "1", "metadata": {}, "hash": "214f3cd7f0463e6801fd757e3196e5c74196b0459ac786276122e13233500f43", "class_name": "RelatedNodeInfo"}}, "text": "\u0628\u0633\u0640\u0640\u062a\u0654\u0647 \u0647\u0640\u0640\u0631 \u0646\u0627\u0633\u0640\u0640\u0632\u0627\u0648\u0627\u0631\u06cc \u0646\u064e\u06cc\u0640\u0640\u0645 \u0634\u0640\u0640\u06a9\u0631 \u0627\u06cc\u0640\u0640\u0632\u062f \u0631\u0627 \u06a9\u0640\u0640\u0647 \u062f\u0631\u0628\u0640\u0640\u0627\u0631\u06cc \u0646\u064e\u06cc\u0640\u0640\u0645  \n\u0646\u0640\u0640\u0627\u0650\u0645 \u0647\u0640\u0640\u0631 \u062f\u0648\u0646 \u0631\u0627 \u062e\u062f\u0627\u0648\u0646\u0640\u0640\u062f\u06cc \u0646\u0647\u0640\u0640\u0645 \u0645\u0640\u0640\u0646 \u0632 \u06a9\u0640\u0640\u0633 \u0628\u0640\u0640\u0631 \u062f\u0644 \u06a9\u062c\u0640\u0640\u0627 \u0628\u0646\u0640\u0640\u062f\u06cc \u0646\u0647\u0640\u0640\u0645  \n\n\u0646\u0640\u0640\u0647 \u06a9\u062a\u0627\u0628\u0640\u0640\u06cc \u0631\u0627 \u062a\u062e\u0651\u0644\u0640\u0640\u0635 \u06a9\u0640\u0640\u0631\u062f\u0647 \u0627\u0645 \u0646\u0640\u0640\u0647 \u0637\u0639\u0640\u0640\u0627\u0650\u0645 \u0647\u06cc\u0640\u0640\u062c \u0638\u0627\u0644\u0640\u0640\u0645 \u062e\u0640\u0640\u0648\u0631\u062f\u0647 \u0627\u0645  \n\u0642\u0640\u0640\u0648\u0650\u062a \u062c\u0633\u0640\u0640\u0645 \u0648 \u0642\u0640\u0640\u0651\u0648\u0650\u062a \u0631\u0648\u062d\u0640\u0640\u0645 \u0628\u0640\u0640\u0633 \u0627\u0633\u0640\u0640\u062a86 \u0647\u0651\u0645\u0640\u0640\u0650\u062a \u0639\u0627\u0644\u06cc\u0640\u0640\u0645 \u0645\u0645\u062f\u0648\u062d\u0640\u0640\u0645 \u0628\u0640\u0640\u0633 \u0627\u0633\u0640\u0640\u062a  \n\n\u0646\u0647\u0640\u0640\u0627\u062f\u0645 \u0646\u0640\u0640\u0627\u0645 \u062e\u0633\u0640\u0640\u0631\u0648\u0646\u0627\u0645\u0647 \u0627\u06cc\u0640\u0640\u0646 \u0631\u062786 \u0628\u0640\u0640\u0647 \u0646\u0640\u0640\u0627\u0645 \u062e\u0633\u0640\u0640\u0631\u0648 \u0631\u0648\u06cc \u0632\u0645\u06cc\u0640\u0640\u0646 \u0631\u0627  \n\n\n\n222  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nIn any case, even if this verse were intended to refer to a particular king, it would hardly \ndisprove \u02bfA\u1e6d\u1e6d\u0101r\u2019s authorship. Such an argument assumes a stark binary between panegyric \nand non-panegyric verse, in which an allusive reference to an unnamed temporal ruler \nautomatically qualifies as full-blown praise poetry (mad\u1e25). But it is not at all clear that \n\u02bfA\u1e6d\u1e6d\u0101r would have accepted this characterization. He may have included the line to honor a \nprince for whom he felt some particular gratitude, but unless he had contacts in the court \nto introduce him into courtly literary circles, it is unlikely that he could have ever derived \nmonetary benefit from a single verse.89 Moreover, \u02bfA\u1e6d\u1e6d\u0101r\u2019s rhetorical condemnations of \npanegyric poetry should not be taken to mean that he never composed a single verse at any \npoint in his life in praise of a political ruler. His condemnations are idealized projections, \nnot statements of fact. Sol\u1e6d\u0101n Valad, Rumi\u2019s son and successor, condemned \u201cthe poetry \nof professional poets\u201d (she\u02bfr-e sh\u0101\u02bfer) but still composed a number of panegyric poems in \na classical vein.90 San\u0101\u02bei, too, pursued patronage relationships with political and religious \nauthorities even as he criticized panegyric in much the same language as \u02bfA\u1e6d\u1e6d\u0101r.91 If these \npoets entered into formal patronage relationships despite their criticism of the practice, I \nsee no reason to assume that \u02bfA\u1e6d\u1e6d\u0101r could not have written the occasional verse that evokes \npanegyric poetry.92\n\nUltimately, the recent scholarly resistance to the authenticity of the Khosrow-n\u0101ma \nseems to be rooted in the assumption that a spiritually inclined writer like \u02bfA\u1e6d\u1e6d\u0101r would \n\n89.", "start_char_idx": 68856, "end_char_idx": 70957, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac2c2093-b2a4-47e6-a5e1-c4ad02472da9": {"__data__": {"id_": "ac2c2093-b2a4-47e6-a5e1-c4ad02472da9", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e5035408-42ce-480c-a126-4d5a63ca892a", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "035274ccd24fbbd11e458e3119b9e243fe1c40637fb43d23a872738ad9425542", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "69121fa3-7354-4e63-b69c-5d4458a44806", "node_type": "1", "metadata": {}, "hash": "d8859607bbc1572985c888c41d9a81deb3764141e586b1d1beecebf9276988f1", "class_name": "RelatedNodeInfo"}}, "text": "On the importance of having an introduction to the court\u2014in a variety of periods\u2014see Jerome Clinton, \nThe Divan of Man\u016bchihr\u012b D\u0101mgh\u0101n\u012b: A Critical Study (Minneapolis: Bibliotheca Islamica, 1972), 29\u201344; Franklin \nLewis, \u201cReading, Writing, and Recitation: San\u0101\u02bei and the Origins of the Persian Ghazal\u201d (PhD diss., University \nof Chicago, 1995), 165\u201368; E. M. Subtelny, \u201cScenes from the Literary Life of T\u012bm\u016brid Her\u0101t,\u201d in Logos Islamikos: \nStudia Islamica in Honorem Georgii Michaelis Wickens, ed. Roger Savory and Dionisius Agius (Toronto: Pontifical \nInstitute of Mediaeval Studies, 1984). \n\n90. Franklin Lewis, \u201cSol\u1e6d\u00e2n Valad and the Political Order: Framing the Ethos and Praxis of Poetry in the \nMevlevi Tradition after Rumi,\u201d in Persian Language, Literature and Culture: New Leaves, Fresh Looks, ed. \nKamran Talattof (Abingdon, UK: Routledge, 2015), 24\u201325.\n\n91. Lewis, \u201cReading, Writing, and Recitation,\u201d 124\u201325, 176\u201378; J. T. P. de Bruijn, \u201cComparative Notes on San\u0101\u02be\u012b \nand \u02bfA\u1e6d\u1e6d\u0101r,\u201d in Classical Persian Sufism from Its Origins to Rumi, ed. Leonard Lewisohn (London: Khaniqahi \nNimatullahi Publications, 1993), 362\u201363, 375\u201377.\n\n92. There are several verses attributed to \u02bfA\u1e6d\u1e6d\u0101r that seem to have been dedicated to royal patrons. Shafi\u02bfi-\nKadkani argues that they cannot, for this reason, be authentic. In Tafa\u017c\u017coli\u2019s edition of the div\u0101n, the poems in \nquestion are qa\u1e63idas 3, 9, 14, 15, and 27, and ghazals 201 and 307. The ghazals are not included in Mad\u0101yeni and \nAfsh\u0101ri\u2019s more recent edition, but two of the qa\u1e63idas are reproduced in its appendix of doubtful attributions, \nwhere they are numbered 1 and 3. Furthermore, the rhetorical manual of Shams-e Qays attributes to \u02bfA\u1e6d\u1e6d\u0101r a \nverse that praises the Khw\u0101razm-Sh\u0101h Mo\u1e25ammad b. Tekish by name. This verse is not found in \u02bfA\u1e6d\u1e6d\u0101r\u2019s div\u0101n, \nbut qa\u1e63ida 15 in Tafa\u017c\u017coli\u2019s edition is in the same rhyme and meter. Shafi\u02bfi-Kadkani thus speculates that this \nverse was originally part of that poem, and that it was composed by a different \u02bfA\u1e6d\u1e6d\u0101r who was working as a \npanegyrist in the Khw\u0101razm-Sh\u0101h\u2019s court. Furthermore, because the qa\u1e63ida in question contains some extended \nrepetition, and the romance Khosrow-n\u0101ma contains extended repetition, he claims they are by one and the \nsame poet. Needless to say, the argument is rather speculative. See Shafi\u02bfi-Kadkani, Zabur, 95\u201399; Shams-e Qays, \nal-Mo\u02bfjam fi ma\u02bf\u0101yir ash\u02bf\u0101r al-\u02bfajam, ed. Sirus Shamis\u0101 (Tehran: Entesh\u0101r\u0101t-e D\u0101neshg\u0101h-e Tehr\u0101n, 1373/[1994\u2013\n95]), 276.", "start_char_idx": 70958, "end_char_idx": 73429, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "69121fa3-7354-4e63-b69c-5d4458a44806": {"__data__": {"id_": "69121fa3-7354-4e63-b69c-5d4458a44806", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac2c2093-b2a4-47e6-a5e1-c4ad02472da9", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "78ca8f8b72f4bbe17ba1103021b4c9591b2f890de3424212dba974c943697341", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c9b453ef-dde3-4956-a68f-b7af8e78267f", "node_type": "1", "metadata": {}, "hash": "c144c1d3713f63ee92dc7121ac15e42f983848c88a09f18d144fa8dbc9932c2c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  223\n\nnever write a \u201clove story without the slightest relation to Sufism.\u201d93 Such an attitude \nreductively draws a sharp, artificial border between the \u201csecular\u201d and the \u201cmystical\u201d and \nexpects a uniformity of output from poets who were, after all, human beings endowed \nwith multifaceted personalities. And the Khosrow-n\u0101ma, although a love story, does in \nfact display mystical and religious sensibilities, especially in its moralizing passages on the \ninevitability of death, the evils of material wealth, and the necessity of detachment from \nthe world. Further, \u02bfA\u1e6d\u1e6d\u0101r\u2019s authentic \u201cmystical\u201d works also show an interest in romance \nnarratives. The El\u0101hi-n\u0101ma, for instance, contains the tragic love story of Bektash and \nR\u0101be\u02bfa, the daughter of Ka\u02bfb.94 Even more salient is the tale of Mar\u1e25uma, also from the \nEl\u0101hi-n\u0101ma, which clearly recalls the narrative structures of Hellenistic romances. It relates \nthe adventures of a woman who must preserve her chastity after being separated from \nher husband, and it includes familiar topoi such as a lustful male protector, mendacious \naccusations of infidelity, multiple instances of love at first sight, a sea voyage, a false death, \nand a failure of recognition before a final revelation.95 Especially interesting is a scene in \nwhich Mar\u1e25uma, after a sea voyage, dons men\u2019s clothes in order to pass as a young man and \nthereby discourage further male suitors and assailants; in the Khosrow-n\u0101ma, Gol employs \nthe exact same stratagem after she is shipwrecked in China.96 In any case, \u02bfA\u1e6d\u1e6d\u0101r clearly \ndisplays an interest in long romantic stories in his authentic works, and the Khosrow-n\u0101ma \ncould have easily emerged from the same set of authorial preoccupations.\n\nShifting Titles and Changing Claims\n\nLet us presume, for a moment, that the Khosrow-n\u0101ma was not a product of \u02bfA\u1e6d\u1e6d\u0101r\u2019s pen. \nWhy, then, does \u02bfA\u1e6d\u1e6d\u0101r list the poem as one of his own in the preface to the Mokht\u0101r-n\u0101ma, \nwhich is generally considered an authentic work? Shafi\u02bfi-Kadkani has an ingenious (but \nultimately unsatisfying) answer to this knotty problem. Because the Mokht\u0101r-n\u0101ma does \nnot include the El\u0101hi-n\u0101ma in its enumeration of \u02bfA\u1e6d\u1e6d\u0101r\u2019s previous works, he postulates \nthat its mention of the Khosrow-n\u0101ma refers not to the romance Gol o Hermez, but to that \notherwise unmentioned mas\u0331navi.97 According to Shafi\u02bfi-Kadkani, the title \u201cKhosrow-n\u0101ma\u201d \n(literally \u201cBook of the king\u201d) would actually be an appropriate name for the El\u0101hi-n\u0101ma \nbecause it recounts the pedagogical discussions of six princes with their wise royal father\n\n93. Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, 35\u201336; Zarrinkub, \u1e62ed\u0101-ye b\u0101l-e simorgh, 69.\n94. \u02bf A\u1e6d\u1e6d\u0101r, El\u0101hi-n\u0101ma, lines 371\u201386.\n95. Ibid., lines 484\u2013792. The tale has been translated by Lewis as \u201cTale of the Righteous Woman (Whose \n\nHusband Had Gone on a Journey),\u201d in Converging Zones: Persian Literary Tradition and the Writing of History, \ned. Wali Ahmad (Costa Mesa, CA: Mazda, 2012).", "start_char_idx": 73434, "end_char_idx": 76496, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c9b453ef-dde3-4956-a68f-b7af8e78267f": {"__data__": {"id_": "c9b453ef-dde3-4956-a68f-b7af8e78267f", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "69121fa3-7354-4e63-b69c-5d4458a44806", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "c46d086e87663839420fc9a0a728f39cb677d0baa0e26198cea39e17185ab0f7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "50cd6dfa-4609-449e-92fd-21274c3d6c5a", "node_type": "1", "metadata": {}, "hash": "2db653934a50344dd0da32f85ab35b5c943156b568784c44a2431c5f72ac2fda", "class_name": "RelatedNodeInfo"}}, "text": "Wali Ahmad (Costa Mesa, CA: Mazda, 2012). Also see Franklin Lewis, \u201cOne Chaste Muslim Maiden and a Persian \nin a Pear Tree: Analogues of Boccaccio and Chaucer in Four Earlier Arabic and Persian Tales,\u201d in Metaphors \nand Imagery: Studies in Classical Persian Poetry, ed. Asghar Seyed-Gohrab (Leiden: Brill, 2012), 164\u201387; Davis, \nPanthea\u2019s Children, 105\u20139. \n\n96. \u02bf A\u1e6d\u1e6d\u0101r, Khosrow-n\u0101ma, lines 6483\u2013818.\n97. My alternative explanation for this silence is that the El\u0101hi-n\u0101ma was composed after the compilation of \n\nthe Mokht\u0101r-n\u0101ma. \n\n\n\n224  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n(who is referred to within the poem as a caliph [khalifa]).98 He thus speculates that the poem \nwas originally entitled the Khosrow-n\u0101ma, but that over time its title shifted to the more \ngeneric El\u0101hi-n\u0101ma.99 This name change may have even been instigated by the same forger \nor forgers who repackaged the romance Gol o Hermez as the Khosrow-n\u0101ma of \u02bfA\u1e6d\u1e6d\u0101r.100 \n\nAs Shafi\u02bfi-Kadkani rightly observes, premodern titles display a remarkable fluidity. Even \nmany of \u02bfA\u1e6d\u1e6d\u0101r\u2019s undisputed works have been known by multiple names: some manuscripts \nof the Mo\u1e63ibat-n\u0101ma bear the title Jav\u0101b-n\u0101ma; the Asr\u0101r-n\u0101ma is occasionally labeled \nRamz-n\u0101ma;101 and \u02bfA\u1e6d\u1e6d\u0101r himself refers to the Man\u1e6deq al-\u1e6dayr not only by that name, but \nalso as the Maq\u0101m\u0101t-e \u1e6doyur and the \u1e6coyur-n\u0101ma.102 Nevertheless, even though multiple \ntitles are often attested for premodern mas\u0331navis, there is no solid evidence that the El\u0101hi-\nn\u0101ma was ever known as the Khosrow-n\u0101ma. The latter title is not found at the head of \nany of manuscripts of the poem, and no later anthologists or bibliographers discuss it \nunder that name. \u02bfA\u1e6d\u1e6d\u0101r makes no mention of such a title in the poem itself, even though \nhe often explains the titles of his other works. If the El\u0101hi-n\u0101ma were originally known as \nthe Khosrow-n\u0101ma, one would expect that some trace of the original name would remain, \neither in the manuscript paratexts, in the biographical tradition, or in the poem itself. The \nonly major piece of evidence that Shafi\u02bfi-Kadkani provides, however, is an early manuscript \nof \u02bfA\u1e6d\u1e6d\u0101r\u2019s collected works whose calligraphic frontispiece lists, in addition to the rest of \n\u02bfA\u1e6d\u1e6d\u0101r\u2019s titles, both the El\u0101hi-n\u0101ma and the Khosrow-n\u0101ma, even though it does not contain \nthe text of the latter.103 According to Shafi\u02bfi-Kadkani, this discrepancy shows that the poem \nnow known as the El\u0101hi-n\u0101ma was also known as the Khosrow-n\u0101ma when the manuscript \nwas copied, but the scribe mistakenly thought each name referred to a separate work, so he \nlisted them separately on the frontispiece.104 But it is far from obvious how the mismatch \nbetween the frontispiece and the contents of the manuscript should be interpreted\u2014it \ncould have resulted from any number of confusions or miscommunications. Perhaps the \nscribe originally intended to include Khosrow-n\u0101ma, but then dropped it on the basis that it \ndid not fit generically with the other works.105 \n\n98.", "start_char_idx": 76455, "end_char_idx": 79445, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "50cd6dfa-4609-449e-92fd-21274c3d6c5a": {"__data__": {"id_": "50cd6dfa-4609-449e-92fd-21274c3d6c5a", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c9b453ef-dde3-4956-a68f-b7af8e78267f", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "39c227be9ee1e590870f75f8642d2edaa3476b3554eb6e67e271e31e911d0fcc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4a141355-58e0-4cc0-8a8f-c6b04ac4307c", "node_type": "1", "metadata": {}, "hash": "c5e6590a22f2ad2e27f9f0789840667daf8c056ce8a3d289889a80c54ac0da10", "class_name": "RelatedNodeInfo"}}, "text": "Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, 57\u201358; Shafi\u02bfi-Kadkani, Zabur, 86\u201388; \u02bfA\u1e6d\u1e6d\u0101r, El\u0101hi-n\u0101ma, \nline 465.\n\n99. On El\u0101hi-n\u0101ma as a generic title, see de Bruijn, Piety and Poetry, 128.\n100. Shafi\u02bfi-Kadkani, introduction to El\u0101hi-n\u0101ma, 51, 55.\n101. Manuscripts bearing these alternate titles are listed in Ritter, \u201cPhilologika XIV,\u201d 10, 58.\n102. \u02bf A\u1e6d\u1e6d\u0101r, Mokht\u0101r-n\u0101ma, 70, 72; \u02bfA\u1e6d\u1e6d\u0101r, Man\u1e6deq al-\u1e6dayr, line 4487.\n103. Ket\u0101b-kh\u0101na-ye Sal\u1e6danati 327; see the descriptions in Badri \u0100t\u0101b\u0101y, Fehrest-e div\u0101n-h\u0101-ye kha\u1e6d\u1e6di-ye \n\nKet\u0101b-kh\u0101na-ye Sal\u1e6danati (Tehran: Ch\u0101p-kh\u0101na-ye Zib\u0101, 2535 sh./[1976]), 799\u2013804; Mahdi Bay\u0101ni, Fehrest-e \nn\u0101-tam\u0101m-e te\u02bfd\u0101di az kotob-e Ket\u0101b-kh\u0101na-ye Sal\u1e6danati (Tehran: Ch\u0101p-kh\u0101na-ye B\u0101nk-e Melli-ye Ir\u0101n, 1970), \n92\u201397. \n\n104. Shafi\u02bfi-Kadkani, introduction to Mokht\u0101r-n\u0101ma, 56. \n105. Shafi\u02bfi-Kadkani also adduces two even more ambiguous pieces of evidence. First, A\u1e25mad R\u0101zi\u2019s \n\nHaft eqlim lists the Khosrow-n\u0101ma, the Gol o Hermez, and the El\u0101hi-n\u0101ma as three separate works, which, \naccording to Shafi\u02bfi-Kadkani, shows that throughout the tenth/sixteenth century there was still a memory of \nthe Khosrow-n\u0101ma (i.e., the El\u0101hi-n\u0101ma) and the Gol o Hermez as different poems. To my mind, however, this \nmention is easily explained by the bibliographers\u2019 habit of treating variant titles as independent works; I do \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  225\n\nIt is not, moreover, readily apparent why someone would forge an elaborate introduction \nto attribute this particular romance to \u02bfA\u1e6d\u1e6d\u0101r. It is true that many spurious poems were \nattributed to him, sometimes through deliberate forgery. \u02bfA\u1e6d\u1e6d\u0101r-e Tuni, for instance, \ncomposed the Les\u0101n al-ghayb and the Ma\u1e93har al-\u02bfaj\u0101\u02beeb in the ninth/fifteenth century and \nfalsely attributed them to \u02bfA\u1e6d\u1e6d\u0101r-e Naysh\u0101buri. But by the time \u02bfA\u1e6d\u1e6d\u0101r-e Tuni was writing, \n\u02bfA\u1e6d\u1e6d\u0101r\u2019s reputation as a saintly poet was firmly established; Tuni seems to have been \nmotivated by a desire to attract a wider audience for his own religio-didactic mas\u0331navis, \nand perhaps also to co-opt the famed \u02bfA\u1e6d\u1e6d\u0101r as a Shi\u02bfi poet.106 It is difficult to see, however, \nwhat a forger could gain in the case of the Khosrow-n\u0101ma.", "start_char_idx": 79446, "end_char_idx": 81680, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4a141355-58e0-4cc0-8a8f-c6b04ac4307c": {"__data__": {"id_": "4a141355-58e0-4cc0-8a8f-c6b04ac4307c", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "50cd6dfa-4609-449e-92fd-21274c3d6c5a", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "891e4524a28c6b0599e38e51edd6c3fe79cc8880bd439ca0f53b1b5cfa7b0eb5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f581e3ef-5402-41f4-b775-d17ba1f0f1c7", "node_type": "1", "metadata": {}, "hash": "c0fe8e8fd72443623c016c3ddbb18675df12aa6a5af52c3434d3a4e6fe8a1d7d", "class_name": "RelatedNodeInfo"}}, "text": "The romance does not bolster or \naccord with \u02bfA\u1e6d\u1e6d\u0101r\u2019s saintly image among later generations, so it is unlikely that a devotee \nor a spiritual follower of \u02bfA\u1e6d\u1e6d\u0101r would have constructed the introduction. Likewise, if the \nauthor of the Gol o Hermez or one of his fans wanted to boost that poem\u2019s circulation, it \nwould not make much sense to attribute it to \u02bfA\u1e6d\u1e6d\u0101r, who was celebrated not for romances, \nbut for his didactic mas\u0331navis.107 \n\nIn the introduction to his 2008 edition of the El\u0101hi-n\u0101ma, Shafi\u02bfi-Kadkani added a \nnew, complicating layer to the argument: he suggested that parts of the Khosrow-n\u0101ma\u2019s \nconclusion and some of its doxology may actually be authentic to \u02bfA\u1e6d\u1e6d\u0101r. According to this \nhypothesis, a group of forgers wanted to attribute the romance Gol o Hermez to \u02bfA\u1e6d\u1e6d\u0101r-e \nNaysh\u0101buri; they thus prefaced the romance with a fake account of the work\u2019s composition, \nand to give this forged introduction an air of authenticity, they extracted part of \u02bfA\u1e6d\u1e6d\u0101r\u2019s \ngenuine doxology from the poem now known as the El\u0101hi-n\u0101ma\u2014including its opening \npraise of God and the Prophet\u2014and attached it to the romance.108 To make the forgery even \nmore convincing, they also attached much of the El\u0101hi-n\u0101ma\u2019s original conclusion to the \nKhosrow-n\u0101ma.109 These forgers then replaced the El\u0101hi-n\u0101ma\u2019s \u201cmissing\u201d doxology with a \nset of forged lines and verses taken from \u02bfA\u1e6d\u1e6d\u0101r\u2019s Asr\u0101r-n\u0101ma and other parts of the El\u0101hi-\nn\u0101ma.110\n\nShafi\u02bfi-Kadkani does not fully spell out the reasoning behind this new claim\u2014the only \nconcrete evidence he offers has to do with the relative lengths of the various doxologies and \nconclusions\u2014but the argument as a whole seems to be motivated by his discomfort with the \n\nnot see how it supports Shafi\u02bfi-Kadkani\u2019s claim. Second, Shafi\u02bfi-Kadkani also writes that the title page of the \n1295/1878 Lucknow lithograph reads \u201cHormoz o Golrokh, famous as the El\u0101hi-n\u0101ma,\u201d but in my copy of the text \nI find only \u201cHormoz o Golrokh, famous as the Khosrow-n\u0101ma.\u201d It is possible, of course, that other title pages \nwere produced, but in any case the evidence is rather late and likely not very reliable. See Shafi\u02bfi-Kadkani, \nintroduction to Mokht\u0101r-n\u0101ma, 58\u201359. \n\n106. Many pre-Safavid Persian poets were later \u201cclaimed\u201d as Shi\u02bfis; see, for example, the case of San\u0101\u02bei, \ndiscussed in de Bruijn, Piety and Poetry, 13, 73\u201374; cf. Lewis, \u201cReading, Writing, and Recitation,\u201d 183\u201385.\n\n107. At one point, Shafi\u02bfi-Kadkani suggests that literary agents collecting manuscripts for court libraries \nwere behind the forgery, as it allowed them to collect fees for two manuscripts in place of one (introduction \nto El\u0101hi-n\u0101ma, 61). It is still not clear, however, why they would have attached the poem specifically to \u02bfA\u1e6d\u1e6d\u0101r, \nespecially given the massive amount of work involved (see below).\n\n108. Shafi\u02bfi-Kadkani, introduction to El\u0101hi-n\u0101ma, 56\u201363.\n109. Ibid., 59\u201360.\n110. Ibid., 58, 69\u201371.", "start_char_idx": 81681, "end_char_idx": 84583, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f581e3ef-5402-41f4-b775-d17ba1f0f1c7": {"__data__": {"id_": "f581e3ef-5402-41f4-b775-d17ba1f0f1c7", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4a141355-58e0-4cc0-8a8f-c6b04ac4307c", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5327cfe42700d007f69a19a4e7bac67b226aa33663973f011b0890705b5a01d8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a8fb124a-e3de-41b4-bb0c-f479adcbfe77", "node_type": "1", "metadata": {}, "hash": "63d1e12ce1ee03088de5fa6a134e92903a444d63d8b84cd4dc25eb15e72c9664", "class_name": "RelatedNodeInfo"}}, "text": "110. Ibid., 58, 69\u201371.\n\n\n\n226  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\ntextual messiness of the El\u0101hi-n\u0101ma\u2019s current doxology, whose multiple recensions cannot \nbe easily reconciled into a single \u201cauthentic\u201d authorial version.111 Although he does not \ndiscuss the stylistic particulars, we should also note that the Khosrow-n\u0101ma\u2019s conclusion \nexhibits striking similarities with the concluding sections of \u02bfA\u1e6d\u1e6d\u0101r\u2019s undisputed works. The \nspeaker begins with self-praise regarding the beauty of his verses and their spiritual value \nand then shifts to self-criticism and confessions of hypocrisy, before concluding with a \nprayer for himself and his deceased mother, which recalls \u02bfA\u1e6d\u1e6d\u0101r\u2019s lament for his father at \nthe end of the Asr\u0101r-n\u0101ma.112 In any case, whereas previously Shafi\u02bfi-Kadkani argued on the \nbasis of stylistic and religious evidence that the entire doxology of the Khosrow-n\u0101ma was \nfabricated, he now suggests that much of it may be authentic, although he maintains that \nthe lines he earlier identified as problematic are still later interpolations.113 Furthermore, \nthe new argument presupposes that the alleged forgery must have taken place before all \nextant copies of the El\u0101hi-n\u0101ma were transcribed, meaning before 729/1328\u20131329; he thus \nseems to have abandoned the claim that the poem is a Timurid-era forgery, although he \ndoes not make this explicit.114\n\nHowever, the proposed forgery would have necessitated a literary conspiracy of truly \nepic proportions. Certainly we must acknowledge the philological messiness of the El\u0101hi-\nn\u0101ma\u2019s introduction, but it is difficult to believe that the poem\u2019s original doxology can now \nbe found in Khosrow-n\u0101ma, where it was transferred on a line-by-line basis by a group of \nlater forgers. How could such a forgery have been perpetrated in the manuscript age on \ntwo circulating texts, one of which must have enjoyed some popularity, so completely that \nno trace of their original forms remains? No manuscript of the Khosrow-n\u0101ma has come \nto light without its allegedly forged preface, nor is there any extant manuscript of the \nEl\u0101hi-n\u0101ma that retains its allegedly original title or doxology. I do not see how a group of \nforgers could have accomplished this feat without identifying, gathering, doctoring, and \nrecirculating the majority of existing manuscripts of both poems across the Iranian world. \nAnd for such a project to have been worth undertaking, \u02bfA\u1e6d\u1e6d\u0101r must have been a well-known \nand desirable poet\u2014in which case a great number of manuscripts of his El\u0101hi-n\u0101ma would \npresumably have been in existence, making the endeavor even more difficult.\n\nConclusion \n\nShafi\u02bfi-Kadkani\u2019s argument for the spuriousness of the Khosrow-n\u0101ma\u2019s attribution \nto \u02bfA\u1e6d\u1e6d\u0101r has, over the past forty years, exerted considerable influence on scholarship. \nNevertheless, even though it is often cited and widely accepted, it has a number of weak \npoints. First, the list of manuscripts used by Shafi\u02bfi-Kadkani to argue for a later provenance \nis incomplete; he does not include the early Biblioth\u00e8que nationale manuscript, which was \ntranscribed in the late seventh/thirteenth century and thus contradicts a ninth/fifteenth-\ncentury dating. Next, the circular cross-references that he identifies as contradictory could \n\n111. Ibid., 60\u201361, 63\u201367; Zarrinkub, \u1e62ed\u0101-ye b\u0101l-e simorgh, 70.\n112.  \u02bfA\u1e6d\u1e6d\u0101r, Khosrow-n\u0101ma, lines 8338\u201364; \u02bfA\u1e6d\u1e6d\u0101r, Asr\u0101r-n\u0101ma, lines 3282\u2013301.\n113.  Shafi\u02bfi-Kadkani, introduction to El\u0101hi-n\u0101ma, 64, 68.\n114.  Ritter, \u201cPhilologika XIV,\u201d 47.", "start_char_idx": 84561, "end_char_idx": 88089, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a8fb124a-e3de-41b4-bb0c-f479adcbfe77": {"__data__": {"id_": "a8fb124a-e3de-41b4-bb0c-f479adcbfe77", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f581e3ef-5402-41f4-b775-d17ba1f0f1c7", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "b1b1c9014ba1f0b561535cb41b798c4d882658201e0483134a3f02b0c70b58a3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "20e0d7f3-3b84-4649-b6ab-449b1d11c0c8", "node_type": "1", "metadata": {}, "hash": "a0b3b4c288e1a4fa7ebdef47a8e921366c17768611060db3d3c3a0c6620498dd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  227\n\neasily have resulted from a process of authorial revision; in fact, the Khosrow-n\u0101ma\u2019s \nintroduction describes just such a process. Further, Shafi\u02bfi-Kadkani asserts that the poem \n(and especially its preface) diverges from \u02bfA\u1e6d\u1e6d\u0101r\u2019s undisputed works in terms of style and \nreligious terminology, but I have shown that these divergences are exaggerated. Finally, \nif the romance is forged, one must explain how \u02bfA\u1e6d\u1e6d\u0101r came to mention it in the Mokht\u0101r-\nn\u0101ma, and the theory of a title shift, although possible in the abstract, is not supported by \nany evidence in this specific case.\n\nIn short, although Shafi\u02bfi-Kadkani\u2019s argument is erudite and complex, its version of \nevents is ultimately less likely than a much simpler alternative: namely, that \u02bfA\u1e6d\u1e6d\u0101r actually \ndid write the Khosrow-n\u0101ma. Certainly, this explanation is not without its own peculiarities. \nIt means that \u02bfA\u1e6d\u1e6d\u0101r tried his hand at the romance genre, and that he composed one version \nof the poem before the Mokht\u0101r-n\u0101ma, only to revise it later. But this version of events is \nmuch easier to imagine than is a literary conspiracy in which forgers changed the titles of \ntwo poems, constructed a false preface attributing the Khosrow-n\u0101ma to \u02bfA\u1e6d\u1e6d\u0101r, transferred \nthe El\u0101hi-n\u0101ma\u2019s doxology to the Khosrow-n\u0101ma, and then successfully suppressed the \nprevious forms of both poems, all without any clear motivation. Unless new, contrary \nevidence surfaces, the most reasonable attitude toward the question of the Khosrow-n\u0101ma\u2019s \nauthenticity is thus one of circumspect acceptance.\n\nThe impact of Shafi\u02bfi-Kadkani\u2019s argument is difficult to overstate. Nearly all scholarly \nwork on \u02bfA\u1e6d\u1e6d\u0101r, for almost the past half century, has discounted the Khosrow-n\u0101ma on \nthe premise that it is a spurious attribution. But as I have shown, the argument for its \nspuriousness is shaky at best. I thus hope that this article will spur scholars to reconsider \ntheir understanding of \u02bfA\u1e6d\u1e6d\u0101r and his place in literary history given the likelihood that \nthe Khosrow-n\u0101ma is, in fact, authentic. In particular, further investigations into \u02bfA\u1e6d\u1e6d\u0101r\u2019s \nbiography and authorial development that take the Khosrow-n\u0101ma into account are \nneeded, as are reevaluations of conclusions about his relationship to Sufism, the scope of \nhis poetic models, and possible intertextual ties with authors in the romantic tradition. \nMore than this, however, the above examination testifies to the importance of continuing \nscholarly evaluation of basic, field-shaping arguments. Conclusions about attribution have \nthe potential to shape generations of scholarship, and they thus must not be simply treated \nas \u201cone and done.\u201d Rather, they must be carefully checked and rechecked, even when \nproposed by respected scholars and involving rather unglamorous, nitty-gritty philological \nwork. Otherwise, through widespread citation, potentially misleading conclusions are easily \ncanonized as accepted knowledge and scholarly consensus.", "start_char_idx": 88093, "end_char_idx": 91158, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "20e0d7f3-3b84-4649-b6ab-449b1d11c0c8": {"__data__": {"id_": "20e0d7f3-3b84-4649-b6ab-449b1d11c0c8", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a8fb124a-e3de-41b4-bb0c-f479adcbfe77", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "70adb54407421dc83ac61365feb453b19e4760e30d4bbbfb7b9ad3294a298b95", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1f05d6fd-bad8-41fd-88f4-435d6c7e51e4", "node_type": "1", "metadata": {}, "hash": "5c914898b37bf6a6fa532a948c4748dda8ce457734bd640dff1712dea2a00548", "class_name": "RelatedNodeInfo"}}, "text": "228  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nBibliography\n\n\u0100t\u0101b\u0101y, Badri. Fehrest-e div\u0101n-h\u0101-ye kha\u1e6d\u1e6di-ye Ket\u0101b-kh\u0101na-ye Sal\u1e6danati. Tehran: Ch\u0101p-\nkh\u0101na-ye Zib\u0101, 2535 sh./[1976].\n\nAte\u015f, Ahmed. \u201cIbn al-\u02bfArab\u012b.\u201d In Encyclopaedia of Islam, 2nd ed., edited by P. Bearman, \nT. Bianquis, C. E. Bosworth, E. van Donzel, and W. P. Heinrichs. Leiden: Brill Online. \nPosted 2012. https://doi.org/10.1163/1573-3912_islam_COM_0316. \n\n\u02bfA\u1e6d\u1e6d\u0101r, Farid al-Din. Asr\u0101r-n\u0101ma. Edited by Mo\u1e25ammad Re\u017c\u0101 Shafi\u02bfi-Kadkani. 2nd ed. \nTehran: Sokhan, 1388/[2009\u201310].\n\n\u2014\u2014\u2014.  Div\u0101n-e \u02bfA\u1e6d\u1e6d\u0101r-e Naysh\u0101buri. Edited by Mahdi Mad\u0101yeni and Mehr\u0101n Afsh\u0101ri. \nTehran: Charkh, 1392/[2013\u201314].\n\n\u2014\u2014\u2014.  Div\u0101n-e \u02bfA\u1e6d\u1e6d\u0101r. Edited by Taqi Tafa\u017c\u017coli. Tehran: Entesh\u0101r\u0101t-e \u02bfElmi va Farhangi, \n1386/[2007].\n\n\u2014\u2014\u2014.  El\u0101hi-n\u0101ma. Edited by Mohammad Re\u017c\u0101 Shafi\u02bfi-Kadkani. 2nd ed. Tehran: Sokhan, \n1388/[2009\u201310].\n\n\u2014\u2014\u2014 (attrib.). Khosrow-n\u0101ma. Lithograph. Lucknow: S\u0331amar-e Hend, 1295/1878.\n\n\u2014\u2014\u2014 (attrib.). Khosrow-n\u0101ma. Edited by A\u1e25mad Sohayli-Khw\u0101ns\u0101ri. Tehran: Anjoman-e \n\u0100s\u0331\u0101r-e Melli, 1339/[1961\u201362].\n\n\u2014\u2014\u2014.  Man\u1e6deq al-\u1e6dayr. Edited by Mo\u1e25ammad Re\u017c\u0101 Shafi\u02bfi-Kadkani. 2nd ed. Tehran: Sokhan, \n1387/[2008\u20139].\n\n\u2014\u2014\u2014.  Mokht\u0101r-n\u0101ma. Edited by Mo\u1e25ammad Re\u017c\u0101 Shafi\u02bfi-Kadkani. 2nd ed. Tehran: Sokhan, \n1389/[2010\u201311].\n\n\u2014\u2014\u2014.  Mo\u1e63ibat-n\u0101ma. Edited by Nur\u0101ni Ve\u1e63\u0101l. Tehran: Zavv\u0101r, 1373/[1994].\n\n\u2014\u2014\u2014.  Mo\u1e63ibat-n\u0101ma. Edited by Mo\u1e25ammad Re\u017c\u0101 Shafi\u02bfi-Kadkani. 2nd ed. Tehran: Sokhan, \n1388/[2009\u201310].\n\n\u2014\u2014\u2014.  Taz\u0331kerat al-awli\u0101. Edited by Mo\u1e25ammad Este\u02bfl\u0101mi. Rev. ed. Tehran: Zavv\u0101r, 1383/\n[2004\u20135].\n\nBaldick, Julian. \u201cPersian \u1e62\u016bf\u012b Poetry up to the Fifteenth Century.\u201d In History of Persian \nLiterature: From the Beginning of the Islamic Period to the Present Day, edited by \nGeorge Morrison, 113\u201332. Leiden: Brill, 1981.\n\nBay\u0101ni, Mahdi. Fehrest-e n\u0101-tam\u0101m-e te\u02bfd\u0101di az kotob-e Ket\u0101b-kh\u0101na-ye Sal\u1e6danati. Tehran: \nCh\u0101p-kh\u0101na-ye B\u0101nk-e Melli-ye Ir\u0101n, 1970.\n\nhttps://doi.org/10.1163/1573-3912_islam_COM_0316", "start_char_idx": 91163, "end_char_idx": 93105, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1f05d6fd-bad8-41fd-88f4-435d6c7e51e4": {"__data__": {"id_": "1f05d6fd-bad8-41fd-88f4-435d6c7e51e4", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "20e0d7f3-3b84-4649-b6ab-449b1d11c0c8", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "df7c0f81f5689374593700baf5a701c5083530a08dc4a522b7990d27fd3b81f4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c6a77f75-28c8-4ca2-8dbb-406e92508f9a", "node_type": "1", "metadata": {}, "hash": "926a071c13f1b6905cb0a0d68d1a45336613927643767423333978ee180032d6", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  229\n\nBlochet, E. Catalogue des manuscrits persans. 4 vols. Paris: R\u00e9union des biblioth\u00e8ques \nnationales, 1905\u201334.\n\nB\u00fcrgel, J. Christoph. \u201cSome Remarks on Forms and Functions of Repetitive Structures in \nthe Epic Poetry of \u02bfA\u1e6d\u1e6d\u0101r.\u201d In Lewisohn and Shackle, Spiritual Flight, 197\u2013214.\n\nChittick, William. \u201cRumi and Wa\u1e25dat al-wuj\u016bd.\u201d In Poetry and Mysticism in Islam: The \nHeritage of Rumi, edited by Amin Banani, Richard G. Hovannisian, and Georges \nSabagh, 70\u2013111. New York: Cambridge University Press, 1994.\n\nClinton, Jerome. The Divan of Man\u016bchihr\u012b D\u0101mgh\u0101n\u012b: A Critical Study. Minneapolis: \nBibliotheca Islamica, 1972.\n\nCross, Cameron. \u201cThe Poetics of Romantic Love in Vis & R\u0101min.\u201d PhD diss., University of \nChicago, 2015.\n\nDavis, Dick. Panthea\u2019s Children: Hellenistic Novels and Medieval Persian Romances. New \nYork: Bibliotheca Persica, 2002.\n\nDe Blois, Fran\u00e7ois, and C. A. Storey. Persian Literature: A Bio-Bibliographical Survey Begun \nby the Late C. A. Storey. 3 vols. London: Royal Asiatic Society of Great Britain and \nIreland, 1992\u201397.\n\nDe Bruijn, J. T. P. \u201cComparative Notes on San\u0101\u02be\u012b and \u02bfA\u1e6d\u1e6d\u0101r.\u201d In Classical Persian Sufism \nfrom Its Origins to Rumi, edited by Leonard Lewisohn, 360\u201379. London: Khaniqahi \nNimatullahi Publications, 1993.\n\n\u2014\u2014\u2014.  Of Piety and Poetry: The Interaction of Religion and Literature in the Life and Works \nof \u1e24ak\u012bm San\u0101\u02be\u012b of Ghazna. Leiden: Brill, 1983.\n\nDehkhod\u0101, \u02bfAli Akbar. Loghat-n\u0101ma-ye Dehkhod\u0101. Edited by Mo\u1e25ammad Mo\u02bfin and Ja\u02bffar \nShahidi. Tehran: Entesh\u0101r\u0101t-e D\u0101neshg\u0101h-e Tehr\u0101n, 1373/[1993\u201394].\n\nEste\u02bfl\u0101mi, Mo\u1e25ammad. Introduction to Taz\u0331kerat al-awli\u0101, by Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, xvii\u2013xxxxi. \nRev. ed. Tehran: Zavv\u0101r, 1383/[2004\u20135]\n\nFlemming, Barbara. \u201cFrom Archetype to Oral Tradition: Editing Persian and Turkish \nLiterary Texts.\u201d Manuscripts of the Middle East 3 (1998): 7\u201311.\n\nForuz\u0101nfar, Badi\u02bf al-Zam\u0101n. Shar\u1e25-e a\u1e25v\u0101l va naqd va ta\u1e25lil-e \u0101s\u0331\u0101r-e Shaykh Farid al-Din \nMo\u1e25ammad \u02bfA\u1e6d\u1e6d\u0101r-e Naysh\u0101buri. Tehran: Ch\u0101p-kh\u0101na-ye D\u0101neshg\u0101h, 1339/[1960\u201361]. \nReprint, Tehran: \u0100sim, 1389/[2010\u201311].\n\nH\u00e4gg, Tomas. \u201cThe Oriental Reception of Greek Novels: A Survey with Some Preliminary \nConsiderations.\u201d Symbolae Osloenses 61, no. 1 (1986): 99\u2013131.\n\nHomerin, Th. Emil, ed. and trans. \u02bfUmar Ibn al-F\u0101ri\u1e0d: Sufi Verse, Saintly Life. New York: \nPaulist Press, 2001.", "start_char_idx": 93108, "end_char_idx": 95511, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c6a77f75-28c8-4ca2-8dbb-406e92508f9a": {"__data__": {"id_": "c6a77f75-28c8-4ca2-8dbb-406e92508f9a", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1f05d6fd-bad8-41fd-88f4-435d6c7e51e4", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5021e6c708063271305c85c8acf6e1f136964aaabfe2e26bb54ee637c5d24bea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d0922590-4e94-4a4f-bfd4-968ad8fcb2d2", "node_type": "1", "metadata": {}, "hash": "bd9c7c2adaa45ce53f18a54a5aedb4b0ce89f74de24c41af086095b62cea6d48", "class_name": "RelatedNodeInfo"}}, "text": "230  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nIlahi-Gomeshei, Husayn. \u201cOf Scent and Sweetness: \u02bfA\u1e6d\u1e6d\u0101r\u2019s Legacy in R\u016bm\u012b, Shabistar\u012b, and \n\u1e24\u0101fi\u1e93.\u201d In Lewisohn and Shackle, Spiritual Flight, 27\u201356.\n\nKermani, Navid. The Terror of God: Attar, Job and the Metaphysical Revolt. Translated by \nWieland Hoban. Cambridge: Polity Press, 2011.\n\nLandolt, Hermann. \u201c\u02bfA\u1e6d\u1e6d\u0101r, Sufism, and Ismailism.\u201d In Lewisohn and Shackle, Spiritual \nFlight, 3\u201326.\n\nLewis, Franklin. \u201cThe Modes of Literary Production: Remarks on the Composition, Revision \nand \u2018Publication\u2019 of Persian Texts in the Medieval Period.\u201d Persica 17 (2001): 69\u201383.\n\n\u2014\u2014\u2014.  \u201cOne Chaste Muslim Maiden and a Persian in a Pear Tree: Analogues of Boccaccio \nand Chaucer in Four Earlier Arabic and Persian Tales.\u201d In Metaphors and Imagery: \nStudies in Classical Persian Poetry, edited by Asghar Seyed-Gohrab, 137\u2013203. Leiden: \nBrill, 2012.\n\n\u2014\u2014\u2014.  \u201cReading, Writing, and Recitation: San\u0101\u02bei and the Origins of the Persian Ghazal.\u201d \nPhD diss., University of Chicago, 1995.\n\n\u2014\u2014\u2014.  \u201cSol\u1e6d\u00e2n Valad and the Political Order: Framing the Ethos and Praxis of Poetry in \nthe Mevlevi Tradition after Rumi.\u201d In Persian Language, Literature and Culture: New \nLeaves, Fresh Looks, edited by Kamran Talattof, 23\u201347. Abingdon, UK: Routledge, \n2015.\n\n\u2014\u2014\u2014.  \u201cTale of the Righteous Woman (Whose Husband Had Gone on a Journey).\u201d In \nConverging Zones: Persian Literary Tradition and the Writing of History, edited by \nWali Ahmad, 200\u2013219. Costa Mesa, CA: Mazda, 2012.\n\nLewisohn, Leonard and Christopher Shackle, eds. \u02bfA\u1e6d\u1e6d\u0101r and the Persian Sufi Tradition: The \nArt of Spiritual Flight. London: I. B. Tauris and Institute of Ismaili Studies, 2006.\n\nLewisohn, Leonard, and Christopher Shackle. Editors\u2019 introduction to Lewisohn and \nShackle, Spiritual Flight, xvii\u2013xxvii.\n\nMiran\u1e63\u0101ri, \u02bfAli. Ket\u0101b-shen\u0101si-ye Shaykh Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r-e Naysh\u0101buri. Tehran: \nAnjoman-e \u0100s\u0331\u0101r va Maf\u0101khar-e Farhangi, 1384/[2005\u20136].\n\nMonzavi, A\u1e25mad. Fehrest-e noskha-h\u0101-ye f\u0101rsi-ye kha\u1e6d\u1e6di. 5 vols. Tehran: Mo\u02beassasa-ye \nFarhangi-ye Man\u1e6deqa, 1348\u201351/[1969\u201372].\n\nNafisi, Sa\u02bfid. Jostoju dar a\u1e25v\u0101l va \u0101s\u0331\u0101r-e Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r-e Naysh\u0101buri. Tehran: Eqb\u0101l, \n1320/[1941].\n\nNasr, Seyyed Hossein. \u201cSome Observations on the Place of \u02bfA\u1e6d\u1e6d\u0101r within the Sufi Tradition.\u201d \nIn Colloquio italo-iraniano sul poeta mistico Fariduddin \u02bfA\u1e6d\u1e6d\u0101r (Roma, 24\u201325 Marzo \n1977), 5\u201320. Rome: Accademia Nazionale dei Lincei, 1978.", "start_char_idx": 95515, "end_char_idx": 97918, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d0922590-4e94-4a4f-bfd4-968ad8fcb2d2": {"__data__": {"id_": "d0922590-4e94-4a4f-bfd4-968ad8fcb2d2", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c6a77f75-28c8-4ca2-8dbb-406e92508f9a", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "973e5ef04c2b6b89b3e596cbb3b6c8489f7c2911f43f46b3636b8b5df57fc16c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1b77cb28-c254-4aa9-8198-ee88e555e879", "node_type": "1", "metadata": {}, "hash": "d76e7475c66ff9ab3259f400dca24fe57719fd300fa527eebc97a0ea34fae50a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n An Unexpected Romance:  Reevaluating the Authorship of the Khosrow-n\u0101ma \u2022  231\n\nO\u2019Malley, Austin. \u201cPoetry and Pedagogy: The Homiletic Verse of Farid al-Din \u02bfA\u1e6d\u1e6d\u00e2r.\u201d PhD \ndiss., University of Chicago, 2017.\n\nPaul, Ludwig. \u201cPersian Language i. Early New Persian.\u201d In Encyclopaedia Iranica, online ed., \nedited by Ehsan Yarshater. Updated November 19, 2013. http://www.iranicaonline.\norg/articles/persian-language-1-early-new-persian. \n\nPurjav\u0101di, Nasrall\u0101h. Sol\u1e6d\u0101n-e \u1e6dariqat: Sav\u0101ne\u1e25, zendegi, va shar\u1e25-e \u0101s\u0331\u0101r-e Khw\u0101ja A\u1e25mad-e \nGhazz\u0101li. Tehran: \u0100g\u0101h, 1358/[1979].\n\nQazvini, Mirz\u0101 Mo\u1e25ammad. Introduction to Taz\u0331kerat al-awli\u0101, by Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, 1:1\u201323. \nEdited by Reynold Nicholson. London: Luzac, 1905.\n\nReinert, B. \u201c\u02bfA\u1e6d\u1e6d\u0101r, Far\u012bd-al-D\u012bn.\u201d In Encyclopaedia Iranica, online ed., edited by Ehsan \nYarshater. Updated August 17, 2011. http://www.iranicaonline.org/articles/attar-\nfarid-al-din-poet. \n\nRitter, Hellmut. \u201c\u02bfA\u1e6d\u1e6d\u0101r.\u201d In Encyclopaedia of Islam, 2nd ed., edited by P. Bearman, Th. \nBianquis, C. E. Bosworth, E. van Donzel, and W.P. Heinrichs. Leiden: Brill Online. \nPosted 2012. https://doi.org/10.1163/1573-3912_islam_COM_0074. \n\n\u2014\u2014\u2014. \u201cPhilologika X: Far\u012bdadd\u012bn \u02bfA\u1e6d\u1e6d\u0101r.\u201d Der Islam 25 (1939): 134\u201373.\n\n\u2014\u2014\u2014.  \u201cPhilologika XIV: Far\u012bdudd\u012bn \u02bfA\u1e6d\u1e6d\u0101r II.\u201d Oriens 11, no. 1/2 (1958): 1\u201376.\n\nSafi, Omid. \u201c\u02bfA\u1e6d\u1e6d\u0101r, Far\u012bd al-D\u012bn.\u201d In Encyclopaedia of Islam, 3rd ed., edited by Kate Fleet, \nGudrun Kr\u00e4mer, Denis Matringe, John Nawas, and Everett Rowson. Leiden: Brill \nOnline. Posted 2016. https://doi.org/10.1163/1573-3912_ei3_COM_23976. \n\nSarfar\u0101z, \u02bfAbdu\u2019l-\u1e32\u0101dir. A Descriptive Catalogue of the Arabic, Persian and Urdu \nManuscripts in the Library of the University of Bombay. Bombay: University of \nBombay, 1935.\n\nShabestari, Ma\u1e25mud. Majmu\u02bfa-ye \u0101s\u0331\u0101r-e Shaykh Ma\u1e25mud Shabestari. Edited by \u1e62amad \nMova\u1e25\u1e25ed. Tehran: \u1e6cahuri, 1365/[1986\u201387].\n\nShafi\u02bfi-Kadkani, Mo\u1e25ammad Re\u017c\u0101. Introduction to El\u0101hi-n\u0101ma, by Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, \n29\u2013108. 2nd ed. Tehran: Sokhan, 1388/[2009\u201310].\n\n\u2014\u2014\u2014.", "start_char_idx": 97922, "end_char_idx": 99930, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1b77cb28-c254-4aa9-8198-ee88e555e879": {"__data__": {"id_": "1b77cb28-c254-4aa9-8198-ee88e555e879", "embedding": null, "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6785", "node_type": "4", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "5307c8c793da833d3149a2b395d5a299a00530b496a318437dfb31091ba3369b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d0922590-4e94-4a4f-bfd4-968ad8fcb2d2", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "a5826eb770d0e73bf33658249f89fa739de6c6f7424c47d0abe99c5121e7f748", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cc14f6f6-82d5-4580-af91-1357094b1e15", "node_type": "1", "metadata": {}, "hash": "8f1f2dc8c2337c4037b7466215a8e0d54acbedae9ef90bc634f550d5cc758644", "class_name": "RelatedNodeInfo"}}, "text": "Tehran: Sokhan, 1388/[2009\u201310].\n\n\u2014\u2014\u2014. Introduction to Man\u1e6deq al-\u1e6dayr, by Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, 17\u2013230. 2nd ed. Tehran: \nSokhan, 1387/[2008\u20139].\n\n\u2014\u2014\u2014. Introduction to Mokht\u0101r-n\u0101ma, by Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, 11\u201366. 2nd ed. Tehran: \nSokhan, 1389/[2010\u201311].\n\n\u2014\u2014\u2014. Introduction to Mo\u1e63ibat-n\u0101ma, by Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r, 35\u2013115. 2nd ed. Tehran: \nSokhan, 1388/[2009\u201310].\n\nhttp://www.iranicaonline.org/articles/attar-farid-al-din-poet\nhttp://www.iranicaonline.org/articles/attar-farid-al-din-poet\nhttps://doi.org/10.1163/1573-3912_ei3_COM_23976\n\n\n232  \u2022  Austin O\u2019MAlley\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n\u2014\u2014\u2014, ed. Zabur-e p\u0101rsi: Neg\u0101hi be zendegi va ghazal-h\u0101-ye \u02bfA\u1e6d\u1e6d\u0101r. Tehran: \u0100g\u0101h, 1378/\n[1999].\n\nShams-e Qays. Al-Mo\u02bfjam fi ma\u02bf\u0101yir ash\u02bf\u0101r al-\u02bfajam. Edited by Sirus Shamis\u0101. Tehran: \nEntesh\u0101r\u0101t-e D\u0101neshg\u0101h-e Tehr\u0101n, 1373/[1994\u201395].\n\nShushtari, Sayyed Nurall\u0101h. Maj\u0101les al-mo\u02bemenin. Tehran: Ket\u0101b-forushi-ye Esl\u0101miya, 1365/\n[1986\u201387].\n\nSubtelny, E. M. \u201cScenes from the Literary Life of T\u012bm\u016brid Her\u0101t.\u201d In Logos Islamikos: Studia \nIslamica in Honorem Georgii Michaelis Wickens, edited by Roger Savory and Dionisius \nAgius, 137\u201355. Toronto: Pontifical Institute of Mediaeval Studies, 1984.\n\nUtas, Bo. \u201cDid \u02bfAdhr\u0101 Remain a Virgin?\u201d Orientalia Suecana 33\u201335 (1984\u201386): 429\u201341.\n\nYaghoobi, Claudia. Subjectivity in \u02bfA\u1e6d\u1e6d\u0101r, Persian Sufism, and European Mysticism. West \nLafayette, IN: Purdue University Press, 2017.\n\nZanj\u0101ni, Bar\u0101t. \u201c\u1e24akim Ne\u1e93\u0101mi-ye Ganjavi va Shaykh Farid al-Din \u02bfA\u1e6d\u1e6d\u0101r.\u201d \u0100yanda 2, no. 9 \n(Ordibehesht 1362 [April-May 1983]): 106\u201314.\n\nZarrinkub, \u02bfAbd al-\u1e24osayn. \u1e24ek\u0101yat hamchon\u0101n b\u0101qi. Tehran: Sokhan, 1376/[1997\u201398].\n\n\u2014\u2014\u2014. \u1e62ed\u0101-ye b\u0101l-e simorgh. Tehran: Sokhan, 1386/[2007\u20138].", "start_char_idx": 99893, "end_char_idx": 101566, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cc14f6f6-82d5-4580-af91-1357094b1e15": {"__data__": {"id_": "cc14f6f6-82d5-4580-af91-1357094b1e15", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1b77cb28-c254-4aa9-8198-ee88e555e879", "node_type": "1", "metadata": {"identifier": "alusur-6785", "author": "O\u2019Malley, Austin", "title": "An Unexpected Romance: Reevaluating the Authorship of the Khosrow-n\u0101ma*", "date": "2019-11-15", "file": "alusur-6785.pdf"}, "hash": "2870efed423fe3bdd1d2563435a9a92719c942cb55d094c5524348815d148152", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "11503978-a4c0-4060-837b-1825dcc1b281", "node_type": "1", "metadata": {}, "hash": "924f62eadcae102c436c6745111c2abf74ae982d16487b3a3bd2488bf080b8ad", "class_name": "RelatedNodeInfo"}}, "text": "Review Essay\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 233-266\n\nWomen, Identity, and Power:  \nA Review Essay of Antony Eastmond, Tamta\u2019s World*\n\nZaroui Pogossian\nRuhr-Universit\u00e4t-Bochum Center for Religious Studies (Germany)\n\n(zaroui.pogossian@rub.de)\n\nAntony Eastmond, Tamta\u2019s World: The Life and Encounters \nof a Medieval Noblewoman from the Middle East to Mongolia \n(Cambridge: Cambridge University Press, 2017). ISBN 978-1-\n107-16756-8.\n\nAbstract\nThis article, a response to Antony Eastmond\u2019s monograph Tamta\u2019s World, pays particular attention to women\u2019s \nhistory and identity at the intersection of cultural and religious interactions in medieval Georgia, Armenia, and \nAnatolia. It highlights the importance of the women in T\u2018amt\u2018a\u2019s family\u2014her mother and aunts\u2014in shaping \nher identity, despite Eastmond\u2019s emphasis on the agency of men in this process. I argue that the lives and \nself-representation of these women were far more relevant to T\u2018amt\u2018a than the numerous examples from \nvarious parts of the Islamicate world that Eastmond provides would suggest. The article critically examines \nthe notion of \u201cfluid identities\u201d as applied to the medieval evidence. It does so by considering previous research \nthat has rejected the historicity of Zak\u2018arid/Mxargr\u0292eli princes\u2019 Kurdish origin. Furthermore, it outlines the \ndivergent Armenian and Georgian historiographical traditions on the naming of this dynasty, reveals their \nsources, and underscores that genealogical constructions and the choice of dynastic monikers were strategies \nof legitimation. The visual evidence likewise requires nuanced interpretation, as I demonstrate in treating the \nAxtala Monastery\u2019s frescoes. I conclude by emphasizing that research aimed at bridging different disciplines, \nlike Eastmond\u2019s, is essential but highly challenging. Its challenges may be partially offset through collaborative \nefforts among specialists.\n\n* I would like to thank the three anonymous reviewers of this article whose comments helped me fine \ntune the arguments presented here. I am grateful to the journal\u2019s superb editing and copy-editing work, \na rarity in our age, which has improved the flow and style of writing beyond what I would have otherwise \naccomplished. Research for this paper was carried out under the auspices of a project funded by the European \nResearch Council (ERC) within the European Union\u2019s Horizon 2020 research and innovative programme (grant \nagreement no. 647467, Consolidator Grant JewsEast).\n\nmailto:zaroui.pogossian%40rub.de?subject=\n\n\n234  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nGeneral Remarks\n\nTamta\u2019s World is an imaginative reconstruction of the turbulent, fascinating story and \nthe historical context of a thirteenth-century Armenian noblewoman\u2019s\u2014T\u2018amt\u2018a\u2019s\u2014life.1 \nEastmond takes the reader through the various circumstances that forced T\u2018amt\u2018a to move \nin 1210 from her native lands in the north of historical Armenia (the Province of Lo\u1e59i) to \na city on the northwestern coast of Lake Van, Xlat\u2018 (Akhlat in Eastmond), which was then \nunder Ayyubid rule.2 From there she traveled to Jaz\u012bra and Syria, where she may have \nsojourned for a brief period of time. Soon going back to Xlat\u2018, she lived in and ruled over \nthe city on behalf of her husband, al-Ashraf (d. 1254). A dramatic encounter with Jal\u0101l al-D\u012bn \nKhw\u0101razmsh\u0101h in 1230 likely forced her to return to her paternal family at some point in \nlate 1230s. Subsequently, T\u2018amt\u2018a may have been forced to undertake a long journey to the \nMongol court in Qaraqorum, where she resided as a hostage for nine years before she was \ngranted permission to return once more to Xlat\u2018 in 1245. She was appointed the city\u2019s ruler, \nthis time in her own name, but subject to Mongol overlordship. T\u2018amt\u2018a probably died in \nXlat\u2018 in the mid-1250s.", "start_char_idx": 47, "end_char_idx": 3840, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "11503978-a4c0-4060-837b-1825dcc1b281": {"__data__": {"id_": "11503978-a4c0-4060-837b-1825dcc1b281", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cc14f6f6-82d5-4580-af91-1357094b1e15", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "ad4959188ba800f15d593a56648f1eea8cc2872cd4b33097e3934b1e8880b304", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "40bbfd31-0f76-407c-b7f5-2295a5225406", "node_type": "1", "metadata": {}, "hash": "ff08193847acce28b8573f5176deb22d450b3ed63b64828f96ef61a5e2587e27", "class_name": "RelatedNodeInfo"}}, "text": "T\u2018amt\u2018a probably died in \nXlat\u2018 in the mid-1250s.\n\nAlready the bare geography of T\u2018amt\u2018a\u2019s movements is extraordinary by any standard. \nThe various peoples, religions, cultures, and languages that she encountered mark her life \nas anything but dull. Yet it would be reductive to describe the book\u2019s scope as merely a \nreconstruction of T\u2018amt\u2018a\u2019s life, in which the city of Xlat\u2018 serves as the \u201cother main actor\u201d \n(p. 124). Instead, Eastmond uses the very brief and fragmentary notices on this noblewoman \nin contemporary Armenian,3 Georgian, Persian, and Arabic sources as triggers for delving \ninto various aspects of courtly life and ruling practices; religion and interreligious contact \nand conflict; and pious foundations, their significance for the display of power, and the \nrole of women as patrons, among others. Eastmond pays particular attention to visual and \nmaterial culture, such as the urban environment and the landscape, including various types \nof buildings and their architectural features. Nor does he neglect trade, politics, or war, \nexploring their interreligious dimensions. The geographical sweep of the book is impressive: \nit covers portions of the Eurasian and African continents, stretching from the southern \nfoothills of the Caucasus Mountains further south- and westward, through Anatolia and \n\n1.  The scholarly transcription of her name, following the conventional system of H\u00fcbschmann-Meillet-\nBenveniste (HMB), is T\u2018amt\u2018a. Eastmond has opted for a simplified spelling\u2014Tamta\u2014for this name as well \nas other proper names, as he explains on p. xxii. In this review, all Armenian proper names are transcribed \naccording HBM (adopted by Revue des \u00e9tudes arm\u00e9niennes), Georgian names according to Revue des \u00e9tudes \ng\u00e9orgiennes et caucasiennes, and Arabic, Persian, and Turkish names according to the Encyclopaedia of Islam, \n3rd ed. After the first mention of each name, I indicate in parentheses the transliteration used by Eastmond. \nAny direct quotations from Eastmond reproduce his spelling. This paper is based mainly on Armenian and some \nGeorgian sources. Within each of these traditions there are different dating systems. In order to avoid multiple \nconversions between these and other chronological conventions, this article will provide only CE dates.\n\n2.  The city is called Akhl\u0101\u1e6d/Khila\u1e6d in Islamic sources and Khilat/Khliat in Byzantine ones. In view of the \ndiversity of spellings, Eastmond opts for Akhlat throughout the book.\n\n3.  Armenian sources are the most detailed on T\u2018amt\u2018a. Of prime importance is Kirakos Ganjakec\u2018i, Patmut\u2018iwn \nhayoc\u2018 [History of the Armenians], ed. K. Melik\u2018-\u014chan\u01f0anyan (Erevan: Armenian Academy of Sciences Press, \n1961), finished ca. 1265. Kirakos is one of the few authors to mention T\u2018amt\u2018a by name.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  235\n\nMesopotamia to Egypt, and eastward to the Mongol steppes, with the Great Khan\u2019s court in \nQaraqorum at their center. Eastmond\u2019s aim is to recreate T\u2018amt\u2018a\u2019s world on the basis of all \npossible external evidence that has reached us. In the process, he masterfully transforms \nT\u2018amt\u2018a and Xlat\u2018 to anything but a mere \u201cfootnote in history\u201d (p. 391). Ultimately, he makes \na strong case for placing Armenian and Georgian medieval history within a multicultural \nand multireligious landscape as the most fruitful interpretative framework.\n\nT\u2018amt\u2018a\u2019s odyssey started in 1210, when her father, Iwan\u0113, of the Zak\u2018arid/Mxargr\u0292eli \nfamily (Ivane Mqargrdzeli) was taken prisoner by an Ayyubid guard during his unsuccessful \nsiege of Xlat\u2018 (pp. 3\u20137).", "start_char_idx": 3791, "end_char_idx": 7410, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "40bbfd31-0f76-407c-b7f5-2295a5225406": {"__data__": {"id_": "40bbfd31-0f76-407c-b7f5-2295a5225406", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "11503978-a4c0-4060-837b-1825dcc1b281", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e3b3d0668115d34f5087197c6625cac0bf88f2f31680fcfc216c4508028a0aed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0c3ceab1-ae89-4cfa-b704-02e009307a47", "node_type": "1", "metadata": {}, "hash": "c765499a5cbbc987972b50c463cc3a8008dcddfd2a5e38c42f4bc5f5a3a593fd", "class_name": "RelatedNodeInfo"}}, "text": "3\u20137). Iwan\u0113 was a leading member of a new but powerful Armenian \nmilitary nobility of Zak\u2018arid lineage (I return to these denominations below) who pursued a \nbrilliant military-political career at the Georgian court, then at the apogee of its power. To \nregain his freedom, Iwan\u0113 used T\u2018amt\u2018a as a diplomatic commodity, giving her in marriage \nto the Ayyubid ruler of Xlat\u2018, al-Aw\u1e25ad, the nephew of the famous \u1e62al\u0101\u1e25 al-D\u012bn. Al-Aw\u1e25ad\u2019s \ndeath only a few months later meant that his wives passed to his brother al-Ashraf, a much \nmore ambitious ruler. As the wife of al-Ashraf, T\u2018amt\u2018a is thought to have remained in Xlat\u2018 \nuntil ca. 1237, with a possible short stay in Syria. Her husband was absent from Xlat\u2018 most \nof the time, since his political interests lay elsewhere, in Jaz\u012bra. While in Xlat\u2018, T\u2018amt\u2018a used \nher position to benefit the Christian inhabitants of the city as well as those of the historical \nregion of Tar\u014dn to the west. Sources credit her for having created propitious conditions for \npilgrims passing through the territories around Xlat\u2018 and through Tar\u014dn on their way to \nJerusalem (p. 8). The Armenian historian Kirakos Ganjakec\u2018i states that these policies were \nespecially beneficial for Georgian Christians, which could equally denote ethnic Georgian \nChristians and Armenian Chalcedonians. Kirakos calls T\u2018amt\u2018a the \u201clord of the city [of \nXlat\u2018].\u201d4 \n\nAfter a forced and short-lived marriage to Jal\u0101l al-D\u012bn Khw\u0101razmsh\u0101h (ca. 1230), T\u2018amt\u2018a \nlikely returned to her homeland, which was ruled by her brother Awag at the time. She \nwitnessed the Mongol campaigns and conquest of these territories from 1236 onward, \nwhich had a profound effect on the power balance between Armenian military elites and \nthe Georgian court. Awag now acted on his own behalf rather than as a representative \nof the Georgian kingdom, directly negotiating for peace with the Mongols through his \ncomplete submission. Thereupon T\u2018amt\u2018a became once more a valuable diplomatic tool, \npossibly undertaking a voyage to Qaraqorum and remaining there as a hostage to ensure \nAwag\u2019s loyalty to the Mongols. Her return to Xlat\u2018 around 1245 as the ruler of the city under \nthe Mongols brought her life full circle. She probably died and was buried in Xlat\u2018, though \nthere is no explicit evidence of this.\n\n4.  Kirakos, Patmut\u2018iwn hayoc\u2018, 292. Kirakos uses the word t\u0113r, literally \u201clord,\u201d rather than its feminine \ncounterpart tikin (\u201clady\u201d). There has been no study of the significance of gendered uses of this title in T\u2018amt\u2018a\u2019s \ntime. Nevertheless, this period witnessed important transformations in traditional social structures, land \ntenure practices, and titles. These topics are discussed in S. La Porta, \u201c\u2018The Kingdom and the Sultanate Were \nConjoined\u2019: Legitimizing Land and Power in Armenia during the 12th and Early 13th Centuries,\u201d Revue des \u00e9tudes \narm\u00e9niennes 34 (2012): 73\u2013118. One may speculate that t\u0113r had stronger legal and political connotations than \ndid tikin, which may have constituted an honorary title. Admittedly, the issue requires further research.", "start_char_idx": 7405, "end_char_idx": 10475, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0c3ceab1-ae89-4cfa-b704-02e009307a47": {"__data__": {"id_": "0c3ceab1-ae89-4cfa-b704-02e009307a47", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "40bbfd31-0f76-407c-b7f5-2295a5225406", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "44d7da02ab11a1fe24e5e97fb24f20ad53c5f5ee4cc5cf4a67739cfd9abbbce2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9a8d40ff-2850-403f-9ca1-cf1a7ca98e95", "node_type": "1", "metadata": {}, "hash": "6c879ad8de7ea88dc146c4e4d7064ab831d278acf3bae4f40ea9c77c28cc0dcf", "class_name": "RelatedNodeInfo"}}, "text": "Admittedly, the issue requires further research.\n\n\n\n236  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nGiven the paucity of direct information on T\u2018amt\u2018a, the various chapters of the book are \ndigressions on themes that help us imagine her world. Eastmond explores such topics as \nthe theory and practice of marriage at the Ayyubid court and other contemporary Muslim \nsocieties; public works, such as pious foundations established by high-standing wives or \nwidows among the Ayyubids, Saljuqs, and Armenians; rivalry among women at court and \nin the harem; and the various options available to them for exerting influence or creating \na public image, not least through the management of taxation. Eastmond then evokes the \nphysical features that characterized T\u2018amt\u2018a\u2019s world, from palaces and objects therein to \ncityscapes. This portrait is based on other medieval Anatolian cities and palaces, which, for \nEastmond, provide parallels to the now lost premodern structures of Xlat\u2018. He thus explores \nthe ways in which different ethnic and religious groups lived and displayed symbols of \ntheir faith within these other cities\u2019 internal topography and on their very walls. But the \nmethodological soundness of this procedure is questionable. \n\nOverall, Eastmond\u2019s reconstruction sets out two lines of argumentation that contribute \nto the study of medieval Georgia, Armenia, and Anatolia. First, he masterfully describes \nthe multicultural landscape of these territories. They were inhabited or invaded by peoples \nspeaking a multiplicity of languages, confessing different faiths, and organized according \nto varied social structures. Such diversity translated into intense interactions in the social, \nartistic, military, and religious spheres but could also give rise to conflict. It also meant, \nat least among military elites, the formation of multifaceted or even fluid identities with \nnumerous shared features and a common language of rulership. The subject of identity \npolitics is thus one of Eastmond\u2019s central themes. Second, he highlights the place of women \nin this world. He emphasizes the impact of patriarchal societies on the formation and \ntransformations of women\u2019s identities. He forcefully argues that women\u2019s identities were \nlargely imposed upon them by men, and he explores the impact of such gender dynamics on \nwomen\u2019s history. I believe, however, that both of these key themes\u2014identity formation and \nwomen\u2019s agency within it\u2014require more nuanced interpretations.\n\nThe individual topics and specific persons as well as single objects, buildings, and \ncities explored in this book are mostly well known, and many are well researched. Thus, \nEastmond\u2019s purpose is not to break new ground but rather to bring this wealth of material \ntogether in a comparative perspective. His emphasis on visual culture and the material \nheritage is especially noteworthy. Such a painstaking collection of information in one \nbook provides an overall vision and brings to life a vibrant but also violent world, one \nof close interaction among peoples of different faiths, languages, and social structures. \nThis view helps us imagine how a woman like T\u2018amt\u2018a managed to survive and rule as she \nmoved through these different social, cultural, and linguistic environments. Needless to \nsay, her world was a male-dominated world, which makes T\u2018amt\u2018a all the more interesting \nas a historical figure. Whether these encounters resulted in \u201cshifting identities\u201d or even \nimposed \u201cdifferent identities\u201d on T\u2018amt\u2018a is a subject I will explore below. \n\nBecause of the diversity of the material covered in the book, Tamta\u2019s World appears \nto be aimed at a broad readership, including scholars engaged in a variety of disciplines. \nIts fluid and clear style of writing is likely to attract also interested readers outside of \nscholarly circles. The courage to tackle such vast material, bridging multiple academic", "start_char_idx": 10427, "end_char_idx": 14345, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9a8d40ff-2850-403f-9ca1-cf1a7ca98e95": {"__data__": {"id_": "9a8d40ff-2850-403f-9ca1-cf1a7ca98e95", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0c3ceab1-ae89-4cfa-b704-02e009307a47", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "bf6b4744f7de53cedc44ea14fee3b7d7ff55370694c51e1af12ae6105dfb76d3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b08b53fc-525a-4d7f-9d11-431463d6bbeb", "node_type": "1", "metadata": {}, "hash": "7ddc23d81c4f6e18278e148bbd8212c8b6923391d88c1792104bac9829addcb1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  237\n\nfields and bringing scholarly traditions into conversation with each other, is praiseworthy. \nProjects with such ambitious sweep open up new vistas of research by juxtaposing multiple \nperspectives on the same problem. Yet the great breadth of the book is also what leaves \nseveral critical questions unanswered. Precisely because of its wide-ranging scope, it is \nperhaps inevitable that specialists in various more specific fields may find some of the \nauthor\u2019s interpretations of complex problems and unresolved hypotheses, as well as his use \nand presentation of certain sources, less convincing. Still, it is yet another merit of the book \nto have raised these questions, which then stimulate more specialized discussion. I will \nexplore some of these questions below.\n\nRemarks of an Armenologist\n\nIn his acknowledgements (p. xx), Eastmond recognizes the challenges of conducting \nresearch into T\u2018amt\u2018a\u2019s world caused by the variety of languages used in the primary sources \nand the near-impossibility of mastering them all. One could hardly disagree. Yet in view of \nthe central subject matter\u2014T\u2018amt\u2018a\u2014and the available sources on her, knowledge of Arabic \nand Armenian, in particular, would seem indispensable, not only because of the importance \nof direct access to all available primary material, but also because the acquisition of these \nlanguages would also entail a thorough training in the relevant historiography (and, not \nleast, in the fields\u2019 historiographic problems). Given my own specialization, I do not feel \ncompetent to analyze the author\u2019s use of sources in Arabic or Persian. My remarks are \nfocused on the area I know and can judge best, namely, medieval Armenian history and \nthe relevant sources, but I will also make a limited foray into the Georgian material when \nnecessary. Through these reflections, some of which challenge Eastmond\u2019s overarching \nconclusions as well as his specific interpretations, I hope to emphasize the diversity of \nthe Armenian sources, the importance of using them in full in order to appreciate the \nmultiplicity of points of view, and the new interpretative possibilities these sources offer \nfor attempts to reconstruct Christian-Muslim interactions in medieval Anatolia. \n\nShifting Identities and Methodological Concerns\n\nAs mentioned earlier, identity, and women\u2019s identity in particular, is a key concept in the \nbook, viewed through the lens of T\u2018amt\u2018a\u2019s experiences. Indeed, we are informed already \nin the book\u2019s first pages that, through her life story and encounters with different peoples \nand languages, T\u2018amt\u2018a\u2019s \u201cidentity changed in consequence\u201d (p. 2), and that \u201cas her life was \nsubject to such change and fluctuation, the transformations of her identity are central\u201d \n(p. 20). Eastmond also duly notes that we will never be able to reach \u201cT\u2018amt\u2018a\u2019s internal \ncharacter and personality\u201d but can explore only its \u201coutward display\u201d (p. 15). Various \nexamples of individuals and groups whose identities were expressed in ways that seem \nambiguous or fluid are cited in an effort to imagine how T\u2018amt\u2018a\u2019s own identity might have \nbeen transformed. The starting point for these transformations is her family. Eastmond \nreminds us that the family had a history of identity changes prior to and during T\u2018amt\u2018a\u2019s \nown lifetime. Thus, the Zak\u2018arids, who were \u201cof Kurdish origin,\u201d became Armenianized a few \ngenerations before T\u2018amt\u2018a, adopting the non-Chalcedonian form of Armenian Christianity", "start_char_idx": 14350, "end_char_idx": 17910, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b08b53fc-525a-4d7f-9d11-431463d6bbeb": {"__data__": {"id_": "b08b53fc-525a-4d7f-9d11-431463d6bbeb", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9a8d40ff-2850-403f-9ca1-cf1a7ca98e95", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "a2d17366948409e03957269527a8e15f415a7f8d6cec1510fabb6a4a6882ec65", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "36b9b3e0-6d71-4668-984f-7e74fd609f75", "node_type": "1", "metadata": {}, "hash": "e04c57fd04b6246012be55d67d50e6485fd13e7e6575d13e3383e2d7c6d02472", "class_name": "RelatedNodeInfo"}}, "text": "238  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nand the language. T\u2018amt\u2018a\u2019s father, Iwan\u0113, then converted to the Chalcedonian confession \nof the Georgian (and Byzantine) Church as he pursued a military career at the court of \nthe Georgian queen Tamar (r. 1184\u20131210). His elder brother Zak\u2018ar\u0113 (Zakare in Eastmond), \nhowever, remained in the fold of the Armenian Apostolic Church. In the twelfth century and \nthe first three decades of the thirteenth, the Kingdom of Georgia was the strongest Christian \nstate in the region, one that often portrayed itself as the protector of all the Christians in \nthe face of the conquests and rule of various Islamic dynasties in historical Armenia and \nAnatolia. Zak\u2018ar\u0113\u2019s and Iwan\u0113\u2019s flexible religious strategy ensured the appeal of the brothers \nto their (Chalcedonian) Georgian and (non-Chalcedonian) Armenian subjects. This appeal \nwas particularly vital for the command of their mixed Armeno-Georgian military forces. \nIn their core territories\u2014the border area of Armenian-Georgian settlements\u2014there was \nalso an important Armenian Chalcedonian community, which Iwan\u0113 may have wished \nto strengthen (pp. 21\u201365). Considering the fluidity of the brothers and those they ruled, \nEastmond calls for abandoning \u201cany simple \u2018national\u2019 categorisation\u201d (p. 27).\n\nIt is beyond question that any discussion of medieval identities must be free of \nanachronistic notions and \u201cnational categorisation\u201d based on the modern concept of \na nation-state. I could not agree more with Eastmond on this point. At the same time, \nhowever, when challenging this outdated scholarly paradigm, which was, at any rate, \nthe result of intellectual developments in a post-Enlightenment European context, the \navailability, complexity, and agenda of the sources should be given due credit. Although in \nsome cases \u201cchanging identities\u201d or at least shifts in their public display may be possible \nto trace, in others we should apply more caution in drawing conclusions. I will first make \na few general methodological remarks before embarking on a more detailed analysis of \ncertain specific cases presented by Eastmond as evidence of \u201cfluid identities\u201d in order to \npoint out some of the inherent source-critical and historiographic problems. Naturally, it \nis not possible to discuss every single example offered by Eastmond. I focus on those that \nare directly relevant to the central topic of the book\u2014T\u2018amt\u2018a\u2019s life\u2014and on which my \nfamiliarity with the problems at hand allows me to make critical remarks.\n\nTo break free of a \u201cnational\u201d or \u201cnationalistic\u201d outlook when analyzing medieval sources, \nEastmond draws on two theoretical works: B. Anderson\u2019s Imagined Communities and \nA. Smith\u2019s \u201cNational Identities: Modern and Medieval\u201d (p. 22).5 Yet Anderson\u2019s book, as \npopular as it has been, is relevant to the process and methods of identity construction (or \nimagination, if one wishes) of only some nations in the modern era. Beyond the merits \nof his paradigm, which has been questioned on various grounds,6 Anderson\u2019s model \nrelies on an entirely different and much vaster set of sources, not to speak of the hardly \ncomparable material and technological context of the period it tackles (nineteenth and \ntwentieth centuries), than what is available to scholars who deal with the thirteenth \n\n5.  B. Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism (London: Verso, \n1991); A. D. Smith, \u201cNational Identities: Modern and Medieval,\u201d in Concepts of National Identity in the Middle \nAges, ed. L. Johnson, A. V. Murray, and S. Forde, 21\u201346 (Leeds: University of Leeds, 1995).\n\n6.  For a recent criticism of the use of this model for understanding medieval concepts of \u201cnation,\u201d \nparticularly the \u201cRoman\u201d identity in Byzantium, see, for example, A. Kaldellis, \u201cThe Social Scope of Roman \nIdentity in Byzantium: An Evidence-Based Approach,\u201d Byzantina Symmeikta 27 (2017): 200\u2013201.", "start_char_idx": 17915, "end_char_idx": 21852, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "36b9b3e0-6d71-4668-984f-7e74fd609f75": {"__data__": {"id_": "36b9b3e0-6d71-4668-984f-7e74fd609f75", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b08b53fc-525a-4d7f-9d11-431463d6bbeb", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "542a31d1b4497a924790243ca620c315928f95c4f012a1764a6edb30b7930bd9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e4bfeeef-7eb3-4d45-b4d9-c1b20aa66ebd", "node_type": "1", "metadata": {}, "hash": "c701f4975ec445d6cd85f37b9613a21026f0669165ee231b0701e03e4d8f1b0f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  239\n\ncentury. Anderson\u2019s treatment of the \u201cMiddle Ages\u201d itself is so fragmentary, superficial, and \nstereotypical that his paradigm\u2019s utility for a medieval historian seems as questionable as \nthat of paradigms based on concepts of a nation-state.7 Similarly, Smith\u2019s oft-cited article\u2019s \ndefinition of a \u201cnation\u201d has been subject to criticism for its inapplicability to medieval \nsocieties.8 A recent and even more thorough critique of Smith from an Islamicist\u2019s point \nof view\u2014by J. Bray in a talk given in June 2016\u2014emphasized the unreliability of Smith\u2019s \nmodel when brought to bear on medieval Islamic sources.9 Unfortunately, this analysis was \nnot available to Eastmond. But one hopes that every scholar would apply his or her critical \njudgment in evaluating the utility of a theoretical framework to be applied to the available \nsource material.\n\nVarious studies by N. Garso\u00efan and B. L. Zekiyan, two of the few but illustrious \ncontemporary scholars who have carried out extensive research on the premodern \nunderstanding and formation of Armenian identity, are regrettably absent from Eastmond\u2019s \nbook. Garso\u00efan has focused mainly on Late Antiquity. However, her methodological \nconsiderations on the facets of Armenian identity and the tension between modern scholarly \ndiscourse limited by a \u201cnational\u201d view and the available evidence would have added depth \nto Eastmond\u2019s own analysis.10 Zekiyan, too, has explored the multiple components of \nmedieval Armenian identity, emphasizing its \u201cpolyvalence.\u201d Particularly valuable given \nEastmond\u2019s subject matter would have been two of Zekiyan\u2019s works that focus precisely \non the Zak\u2018arids/Mxargr\u0292elis, while his more recent magisterial treatment of the theme \nof cultural interactions in \u201cSubcaucasia\u201d represents a milestone in research on Armenian \n\n7.  See, for example, Anderson, Imagined Communities, 15\u201317, where the author uses such problematic \n(and unexplained) concepts as the \u201cunselfconscious coherence\u201d that characterized (presumably) the European \nMiddle Ages. For a more sustained discussion of Anderson, see Kaldellis, \u201cSocial Scope,\u201d and the bibliography \ncited there.\n\n8.  R. Davies, \u201cNations and National Identities in the Medieval World: An Apologia,\u201d Journal of Belgian History \n34 (2004): 567\u2013579.\n\n9.  J. Bray, \u201cVexed Questions\u201d (paper presented at the conference \u201c\u2018And You Shall Be unto Me a Kingdom of \nPriests, a Holy Nation\u2019: Chosen Peoples from the Bible to Daesh,\u201d University of Oxford, June 20, 2016). Bray\u2019s talk \nis available as a podcast at http://torch.ox.ac.uk/role-religion-identity.\n\n10.  N. Garso\u00efan, \u201cReality and Myth in Armenian History,\u201d in The East and the Meaning of History: Proceedings \nof the International Conference, Rome, 23\u201327 November 1992, ed. G. Garbini and B. Scarcia Amoretti, 117\u2013145 \n(Rome: Bardi, 1994); eadem, \u201cNotes pr\u00e9liminaires sur l\u2019anthroponymie arm\u00e9nienne du Moyen \u00c2ge,\u201d in \nL\u2019anthroponymie: Document de l\u2019histoire sociale des mondes m\u00e9diterran\u00e9ens m\u00e9di\u00e9vaux, ed. M. Bourin, J.-M. \nMartin, and F. Menant, 227\u201339 (Rome: \u00c9cole fran\u00e7aise de Rome, 1996); eadem, \u201cThe Two Voices of Armenian \nMedieval Historiography: The Iranian Index,\u201d Studia Iranica 25 (1996): 7\u201343; eadem, \u201cThe Problem of Armenian \nIntegration into the Byzantine Empire,\u201d in Studies on the Internal Diaspora of the Byzantine Empire, ed. H. \nAhrweiler and A. Laiou, 53\u2013124 (Washington, DC: Dumbarton Oaks Research Library and Collection, 1998).", "start_char_idx": 21856, "end_char_idx": 25380, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e4bfeeef-7eb3-4d45-b4d9-c1b20aa66ebd": {"__data__": {"id_": "e4bfeeef-7eb3-4d45-b4d9-c1b20aa66ebd", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "36b9b3e0-6d71-4668-984f-7e74fd609f75", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "dd79c0e233cb1539aee5c70dddfc636fd2489cf308b44a8200e193ec3a3fafec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4b6e362c-8037-4a1a-921c-3b3c06c5d919", "node_type": "1", "metadata": {}, "hash": "802801049927fe4f426a99d613eb28a092802847851cf7ea4b0b78b292d7bd17", "class_name": "RelatedNodeInfo"}}, "text": "These \narticles have been reprinted in N. Garso\u00efan, Church and Culture in Early Medieval Armenia (Ashgate: Variorum, \n1999), as nos. XII, IX, XI, and XIII, respectively. See also N. Garso\u00efan, \u201cEvolution et crise dans l\u2019historiographie \nr\u00e9cente de l\u2019Arm\u00e9nie m\u00e9di\u00e9vale,\u201d Revue du monde arm\u00e9nien modern et contemporain 6 (2001): 7\u201327, reprinted \nin N. Garso\u00efan, Studies on the Formation of Christian Armenia (Ashgate: Variorum, 2010), no. I, and eadem, \n\u201cMer ho\u0142er,\u201d in M\u00e9langes Jean-Pierre Mah\u00e9, ed. A. Mardirossian, A. Ouzounian, and C. Zuckerman, 369\u201376 (Paris: \nAssociation des amis du Centre d\u2019histoire et civilisation de Byzance, 2014).\n\nhttp://torch.ox.ac.uk/role-religion-identity\n\n\n240  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nidentity and should have been consulted for the methodological tools it proposes.11 Indeed, \nZekiyan has long called for distinguishing the various facets that made up the identity \nof medieval personages, including ethnicity, state, religion, and class, and for revealing \nthe combinations and displays of these facets in different contexts. By way of example, \nsuch a nuanced understanding is necessary when one wishes to evaluate the function of \nthe art sponsored by the Zak\u2018arids and the message it conveyed, as well as the type of \nidentity (ethnic? state-related? religious?) it represented.12 Even if Eastmond had disagreed \nwith Garso\u00efan\u2019s or Zekiyan\u2019s views, it would have been important to engage with previous \nscholarship that has treated the very same subjects and one of the most fundamental \nconcepts of the book\u2014identity.13\n\nIdentity Transformations and Women in T\u2018amt\u2018a\u2019s Family\n\nIt is appropriate to start my exploration of the specific themes evoked in Tamta\u2019s World \nwith its protagonist, the amazing T\u2018amt\u2018a. Although the main purpose of the book is to follow \nT\u2018amt\u2018a and try to see the world through her eyes, the lack of any direct information on her \ncompels Eastmond to dedicate numerous pages, perhaps too many, to the reconstruction \nof the context of her life on the basis of possible parallel cases. The descriptions of marital \npractices, the activities of other high-standing Christian or Muslim wives (particularly \ntheir sponsorship of pious foundations), and the ways in which such women could wield \npower are meant to hint at the social environment in which T\u2018amt\u2018a may have lived and \nacted. Accompanied by ample visual material, the descriptions are a feast for the eyes, \nbut frequently it feels as though we lose sight of T\u2018amt\u2018a herself. One is not always sure to \nwhat extent the various examples are applicable to or useful for understanding the main \nprotagonist of the book. Meanwhile, other, in my view crucial material is absent.\n\nThe transformations of T\u2018amt\u2018a\u2019s identity run through the book as one of its leitmotifs. \nIn order to understand them, one has to form an idea of their different stages, including \nT\u2018amt\u2018a\u2019s origins. Here Eastmond insists on the role of Iwan\u0113 in shaping his daughter\u2019s \nidentity: \u201cTamta\u2019s identity before her first marriage was intimately bound up with that of \nher father\u201d (p. 27). Given the absence of T\u2018amt\u2018a\u2019s name in any inscriptions left by Iwan\u0113 \nand her anonymity before her marriage, he concludes: \u201cThis invisibility, this dependence \non the father, ensures that we are right to think of Tamta as sharing her father\u2019s identity \n\n11.  B. L. Zekiyan, \u201cPr\u00e9misses pour une m\u00e9thodologie critique dans les \u00e9tudes arm\u00e9no-g\u00e9orgienne,\u201d \nBazmav\u0113p 139 (1981): 460\u2013469, and idem, \u201cLe croisement des cultures dans les regions limitrophe de G\u00e9orgie, \nd\u2019Arm\u00e9nie et de Byzance,\u201d Annali di Ca\u2019 Foscari 25, no.", "start_char_idx": 25381, "end_char_idx": 29005, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4b6e362c-8037-4a1a-921c-3b3c06c5d919": {"__data__": {"id_": "4b6e362c-8037-4a1a-921c-3b3c06c5d919", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e4bfeeef-7eb3-4d45-b4d9-c1b20aa66ebd", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "d9966ef51eaff92ed7cf1a712848d7def8e305c5e98bc83821c2bc426b61d4e3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5903c5b4-068f-402b-9ba9-bd5133d6b8f1", "node_type": "1", "metadata": {}, "hash": "f1ec7081a65292ff1520e91668d2522b4b3326747263314949c5e615a280a44a", "class_name": "RelatedNodeInfo"}}, "text": "3 (1986): 81\u201396. For more general remarks, see his \u201cLo \nstudio delle interazioni politiche e culturali tra le popolazioni della Subcaucasia: Alcuni problemi di metodologia \ne di fondo in prospettiva sincronica e diacronica,\u201d in Il Caucaso: Cerniera fra culture dal Mediterraneo alla Persia \n(secoli IV\u2013XI), 1:427\u2013481 (Spoleto: Centro italiano di studi sull\u2019alto medioevo, 1996), and the various chapters \nin his L\u2019Armenia e gli armeni. Polis lacerata e patria spirituale: La sfida di una sopravvivenza (Milan: Guerrini e \nassociati, 2000).\n\n12.  Zekiyan, \u201cLe croisement des cultures,\u201d 89.\n13.  The continued importance of this subject is attested by more recent publications. A new collected \n\nvolume, unfortunately not yet available to Eastmond, is particularly noteworthy: K. Babayan and M. Pifer, eds., \nAn Armenian Mediterranean: Words and Worlds in Motion (Basingstoke: Palgrave Macmillan, 2018).", "start_char_idx": 29006, "end_char_idx": 29907, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5903c5b4-068f-402b-9ba9-bd5133d6b8f1": {"__data__": {"id_": "5903c5b4-068f-402b-9ba9-bd5133d6b8f1", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4b6e362c-8037-4a1a-921c-3b3c06c5d919", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "c3cc1e8231838ac136616456c027c9e0e6179e8d68cc29cc5797694e2ccd04be", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c6c60c41-71ab-43f5-a39f-d6168d6b9aad", "node_type": "1", "metadata": {}, "hash": "c965d9cbef0e164c687e8158cf2901caa109e1916d9d70c87244d8fba8290613", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  241\n\nduring this first stage of her life\u201d (p. 84). Men\u2019s role in the evolution of T\u2018amt\u2018a\u2019s identity is \nstressed also after her marriage: \u201cWhen Tamta transferred from her father\u2019s family to that \nof her new husband, she was forced to become part of a new family with a new identity\u201d \n(p. 84); \u201cto the core of being an Armenian-Georgian noblewoman she added the role of wife \nof an Ayyubid prince\u201d (p. 172). Likewise, as Eastmond recounts the hypothetical physical \nstructures of a palace in which T\u2018amt\u2018a may have lived, he argues that \u201cthe design and \ndecoration of palaces suggest that her identity continued to be framed through the men \nwho controlled her, just as it had been by her father before her marriage\u201d (p. 264). These \nconclusions can be accepted only partially given the precious little evidence we possess. \nThe sources also allow alternative readings and interpretations.\n\nEastmond emphasizes throughout the book that T\u2018amt\u2018a lived in a world in which gender \nlines were clearly drawn. If so, it would be unusual for a father who was away on military \ncampaigns a great deal of time to develop such an intimate relationship with his daughter \nas to shape her identity in that most delicate period of personality formation: childhood and \nadolescence. Eastmond dedicates pages to the certainly interesting lives of other individual \nwomen at various Muslim courts from Cairo to Mosul to Tokat, but it is surprising that \nbarely a line alludes to T\u2018amt\u2018a\u2019s mother or to other women of her family. Nor does he say \nanything about the activities or role of women among the Georgian nobility or at court \nbeyond the exceptional cases of the queens Tamar and Rusudan and the latter\u2019s daughter \nTamar. The second Tamar converted to Islam and appears as Gurji Kh\u0101t\u016bn in the sources. \n\nT\u2018amt\u2018a\u2019s mother Xo\u0161ak\u2018 (Khoshak) appears very briefly on p. 2 and then not again until \np. 324. Although surely the information available on her in the sources is slimmer than that \navailable on her husband, this fact should not discourage us from trying to form an image \nof her. She is far from invisible. It is reasonable to assume that Xo\u0161ak\u2018 was T\u2018amt\u2018a\u2019s earliest \nmodel of behavior and probably taught her daughter rulership skills for her future life as a \nhigh-standing wife with at least some local power, and it is thus worth looking at what we \nknow about Xo\u0161ak\u2018. \n\nEastmond remarks that the thirteenth-century monastic teacher, historian, and \nintellectual Vardan Arewelc\u2018i briefly mentions Xo\u0161ak\u2018 in polemical contexts. He first blames \nher for having instigated Zak\u2018ar\u0113\u2019s son\u2019s conversion to \u201cthe Chalcedonian heresy.\u201d Vardan \nthen accuses her of a bizarre blasphemous act: she burned a dog to eradicate a newly \nemerging cult of the priest Parke\u0161t (pp. 324\u2013325).14 Certainly, Vardan\u2019s anti-Chalcedonian \nsentiments are evident. At the same time, his accusations cannot be taken as only \nexpressions of misogyny. That it was Iwan\u0113\u2019s wife who was held responsible for the religious \norientation of Zak\u2018ar\u0113\u2019s (her brother-in-law\u2019s) son implies, at least, that women\u2019s agency in \nsuch matters was credible to Vardan\u2019s readers, even if not endorsed by all of them. As long \nas this is not simply a narrative device to clear Iwan\u0113\u2019s name, we may assume that Xo\u0161ak\u2018 \nhad just as much if not more say in the religious education and orientation of her daughter \nT\u2018amt\u2018a. \n\n14.  Vardan Vardapet, Hawak\u2018umn patmut\u2018ean [Historical Compilation] (Venice: Mechitarist Press, 1862), 140 \nand 143.", "start_char_idx": 29911, "end_char_idx": 33496, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c6c60c41-71ab-43f5-a39f-d6168d6b9aad": {"__data__": {"id_": "c6c60c41-71ab-43f5-a39f-d6168d6b9aad", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5903c5b4-068f-402b-9ba9-bd5133d6b8f1", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "fabce0488437f523ecb689a9332eec739b2cc904b8be35b57e898ce68136eb4f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4a7839b1-e801-48bb-98d5-905494589fca", "node_type": "1", "metadata": {}, "hash": "dbea3b4fc3e652fd7a9e1d0924cbcca5f1a24112462c9d35a0f18b5f72f1378c", "class_name": "RelatedNodeInfo"}}, "text": "242  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nEastmond also includes a good summary of women\u2019s political involvement at the Mongol \ncourt, as well as of the participation of high-standing women in the new political chessboard \n(pp. 378\u2013380). It would be pertinent to add that T\u2018amt\u2018a\u2019s mother, too, was part of that world. \nIndeed, she acted as a mediator between her son (T\u2018amt\u2018a\u2019s brother) Awag and the Mongol \ncommander \u010c\u2018a\u0142atay (Cha\u03b3atay). According to Kirakos Ganjakec\u2018i, at a feast with his friends-\nin-arms, Awag, perhaps having drunk more than his fair share, boasted about rebelling \nagainst the Mongols. When the gossip reached \u010c\u2018a\u0142atay, he prepared for a punishing \naction. The situation was saved by Awag\u2019s mother, who \u201cwent to them and pledged for the \nfaithfulness of her son.\u201d After due punishment and payment \u201cfor their heads,\u201d the Mongols \nleft Awag alone.15 This episode reveals a strong and willful woman acting as a high-profile \nambassador to the representative of a new \u201cforeign\u201d power, something that was not as \nunusual as it appears at first sight.16 \n\nXo\u0161ak\u2018\u2019s assertive personality and claims to power are evident also in earlier sources, such \nas inscriptions. As Eastmond rightly notes, inscriptions are one form of \u201coutward display of \n. . . personality\u201d (p. 15). Xo\u0161ak\u2018 was hardly unique, in view of the importance of medieval \nArmenian women throughout the centuries as donors and founders of monasteries and \nchurches, immortalizing their names on such buildings rather than merely representing \nthe male power to which they were subjected.17 In one inscription from \u0160irakawan, slightly \nnortheast of Ani, dated to 1229, Xo\u0161ak\u2018 declares herself \u201cthe queen of the Georgians and the \nArmenians,\u201d while in another one from 1232 she appears as \u201cthe overseer of the Georgians \nand the Armenians and their queen.\u201d18 Such audacious language vis-\u00e0-vis the Georgian \ncourt reflects the Zak\u2018arids\u2019 independent-minded policy, which they pursued cautiously \nby various means throughout their rule in Armenia, but with greater confidence toward \nthe end of Queen Tamar\u2019s rule and after her death.19 Moreover, Xo\u0161ak\u2018\u2019s inscriptions echo \npretensions to autonomy articulated in language that emphasizes female power: she claims \nto be a \u201cqueen.\u201d And there is another inscription in \u0160irakawan from 1228 in which Xo\u0161ak\u2018 \nis celebrated for exempting \u0160irakawan\u2019s population from a certain tax. This tax break was \nobtained by the head of the community, Gurg\u0113n, whose position appears subordinate to \nXo\u0161ak\u2018\u2019s, underscoring the priority of class over gender hierarchies.20 \n\n15.  Kirakos, Patmut\u2018iwn hayoc\u2018, 319\u2013320.\n16.  For other examples from an earlier period, see A. Vacca, \u201cConflict and Community in the Medieval \n\nCaucasus,\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 66\u2013112.\n17.  For early evidence of female patronage and agency, see T. Greenwood, \u201cA Corpus of Early Medieval \n\nArmenian Inscriptions,\u201d Dumbarton Oaks Papers 58 (2004): 27\u201391, esp. 68\u201369. For a late ninth/early tenth century \ncase study, see Z. Pogossian, \u201cThe Foundation of the Monastery of Sevan: A Case Study on Monasteries, Economy \nand Political Power in IX\u2013X Century Armenia,\u201d in Le valli dei monaci: Atti del III convegno internazionale di \nstudio \u201cDe Re Monastica,\u201d Roma-Subiaco, 17\u201319 maggio, 2010, ed. L. Ermini Pani, 1:181\u2013215 (Spoleto: Centro \nitaliano di studi sull\u2019alto medioevo, 2012).\n\n18.", "start_char_idx": 33500, "end_char_idx": 36888, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4a7839b1-e801-48bb-98d5-905494589fca": {"__data__": {"id_": "4a7839b1-e801-48bb-98d5-905494589fca", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c6c60c41-71ab-43f5-a39f-d6168d6b9aad", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "585f9192dc0ed40cb52db82aa64cfa9fc66c96d079b0bc2dc82978e9aea62230", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "11d186a9-4919-4495-a8d1-b0606600ce5f", "node_type": "1", "metadata": {}, "hash": "8196b7cb343752eb660a0380f14f1841d35ecfd6e8878724cdbac6766ec815bd", "class_name": "RelatedNodeInfo"}}, "text": "18.  \u0141. Ali\u0161an, \u0160irak (Venice: Mechitarist Press, 1881), 10.\n19.  La Porta, \u201cKingdom and Sultanate,\u201d 92\u201395, 100\u2013102, 105, 108. These centrifugal tendencies became more \n\naccentuated in Queen Tamar\u2019s final years and after her death in 1210.\n20.  L. Xa\u010d\u2018ikyan, \u201cXIV\u2013XV dareri haykakan giw\u0142akan hamaynk\u2018i masin\u201d [On the Armenian village community \n\n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  243\n\nXo\u0161ak\u2018\u2019s name is recorded also in the monastery of Ke\u010d\u2018a\u1e59is in northern Armenia, in \nan inscription on the western fa\u00e7ade of the main church. She is listed after her husband, \nIwan\u0113, the latter\u2019s nephew \u0160ahn\u0161ah (Zak\u2018ar\u0113\u2019s son, whom she \u201cconverted\u201d), and her own \nson Awag, but she is given the title \u201cpatron.\u201d The same title is repeated (in the variant \n\u201cparon\u201d) on the southern wall of the same church.21 Although we may note that Xo\u0161ak\u2018\u2019s \nidentity in these inscriptions was bound to her function as a mother, we may also argue \nthat, given the wording of the inscription, she was important for Awag and Awag\u2019s own \nidentity. The latter defined himself not only through his father but also through his mother. \nIt is probably not by chance that Zak\u2018ar\u0113\u2019s son \u0160ahn\u0161ah appears immediately after his uncle \nIwan\u0113, while the latter\u2019s son Awag is the third in line. Could we conclude that the presence \nof his self-confident mother\u2019s name buttressed his otherwise not very prominent position? \nThese suggestions are hypothetical, and the inscriptions certainly need further analysis in \nlight of kinship structures within these families. \n\nHowever, as far as T\u2018amt\u2018a is concerned, this evidence is essential. If we are to think that \nthe intriguing experiences of Shajar al-Durr in Cairo (pp. 117\u2013121, 184, and elsewhere) and \nof M\u0101hpar\u012b Kh\u0101t\u016bn in Anatolia (pp. 197\u2013205 and elsewhere) can give us clues to T\u2018amt\u2018a\u2019s \nbehavior and the challenges she faced, we are certainly entitled to postulate that her own \nmother was far more relevant. She must have had a direct influence on T\u2018amt\u2018a\u2019s ideas of \ngendered power structures and the display of her own standing in the relevant hierarchies. \nBoth textual and epigraphic sources converge in depicting Xo\u0161ak\u2018 as a leading figure in her \nown right who knew how to convey her claims in appropriate language. It would be odd if \nshe did not pass on this wisdom to her daughter or educate her in the same spirit.\n\nT\u2018amt\u2018a had also some formidable paternal aunts, through whom the brothers Zak\u2018ar\u0113 \nand Iwan\u0113 established a whole network of connections both with newly emerging nobility \nmade up of military men with no celebrated lineages and with \u201cold blood.\u201d22 T\u2018amt\u2018a\u2019s case as \na diplomatic bride was by no means unique in the Zak\u2018arid family. Moreover, a strong bond \nbetween women and their mothers and paternal aunts may be gleaned from an inscription \ncommissioned in 1185 by Mariam, the daughter of the Bagratid king of L\u014d\u1e59i-Ta\u0161ir, Kiwrik\u0113 \nII, for her mother and paternal aunt.23 These women were active one generation before \nT\u2018amt\u2018a and in the same region in which she grew up. Incidentally, one of T\u2018amt\u2018a\u2019s aunts \n\nin the fourteenth to fifteenth centuries], Patmabanasirakan handes 1 (1958): 110\u201334, reprinted in idem, \nA\u0161xatut\u2018yunner [Opera], 2: 274\u2013295 (Erevan: Gandzasar, 1999), 275.\n\n21.", "start_char_idx": 36885, "end_char_idx": 40178, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "11d186a9-4919-4495-a8d1-b0606600ce5f": {"__data__": {"id_": "11d186a9-4919-4495-a8d1-b0606600ce5f", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4a7839b1-e801-48bb-98d5-905494589fca", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "8bf63d0a656e232fe1c3bd6693252ff5385e2a511ef07571d3d6059d341e84a0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c8e56a5f-c2f4-482f-adc8-af3cf7707b0b", "node_type": "1", "metadata": {}, "hash": "80d681eadffbb408b37e41560e9c5dda5459f8d67666efd70cce51692457f91b", "class_name": "RelatedNodeInfo"}}, "text": "21.  H. E\u0142iazaryan, \u201cKe\u010d\u2018a\u1e59isi vank\u2018\u0259 ev nra vimagir arjanagrut\u2018yunner\u0259\u201d [The Monastery of Ke\u010d\u2018a\u1e59is and Its \nInscriptions], \u0112\u01f0miacin 11 (1955): 45.\n\n22.  This process was masterfully described almost a century ago by G. Hovsep\u2018yan [Yovs\u0113p\u2018ean], Xa\u0142bakyank\u2018 \nkam P\u1e59o\u0161yank\u2018 hayoc\u2018 patmut\u2018yan me\u01f0: Patma-hnagitakan usumnasirut\u2018yun I. [Xa\u0142bakyans or P\u1e59o\u0161yans in \nArmenian History: A Historical-Archaeological Study I] (Va\u0142ar\u0161apat [\u0112\u01f0miacin]: Pethrat, 1928), esp. 13\u201326. See \nalso La Porta \u201cKingdom and Sultanate,\u201d 88.\n\n23.  For details, see S. La Porta, \u201cLineage, Legitimacy, and Loyalty in Post-Seljuk Armenia: A Reassessment \nof the Sources of the Failed \u014crb\u0113lean Revolt against King Giorgi III of Georgia,\u201d Revue des \u00e9tudes arm\u00e9niennes \n31 (2008\u20139): 133\u201334. See also the genealogical tables in C. Toumanoff, Les dynasties de la Caucasie chr\u00e9tienne \nde l\u2019Antiquit\u00e9 jusqu\u2019au XIXe si\u00e8cle: Tables g\u00e9n\u00e9alogiques et chronologiques (Rome: n.p., 1990), 294\u2013301; all of \nT\u2018amt\u2018a\u2019s aunts are listed on p. 295.\n\n\n\n244  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nmarried into the Kiwrikid family, as we shall see, and a process of intra-family transmission \nof pious behavior and its norms is not to be discounted. \n\nEastmond mentions two of T\u2018amt\u2018a\u2019s aunts without identifying their relationship to her \n(pp. 216\u2013217). One is Xori\u0161ah (Khorishah), who founded the monastery of Ganjasar together \nwith her son, Hasan Jalal Dawla, in 1216 (the building was completed in 1238). Eastmond \ncites her as one of the people who benefited from T\u2018amt\u2018a\u2019s efforts to facilitate pilgrimage \nto Jerusalem. When imagining \u201cT\u2018amt\u2018a\u2019s world,\u201d we may well suppose that Xori\u0161ah even \nvisited her niece on one of her three journeys to the Holy City.24 The other aunt mentioned \nby Eastmond is Vaneni (or Nana), whom he qualifies as \u201cpossibly a relative of Zakare and \nIvane\u201d (p. 191). In fact she was their sister.25 She was married to the last Kiwrikid (Bagratid) \nking of Lo\u1e59i, Abas II. Eastmond discusses the bridge she built over the Debed River to \ncommemorate her husband and highlights the importance of such constructions as part of \nthe \u201cgood works\u201d that married (or widowed) women undertook. Yet the bridge displayed \nmore than one layer and nuance of power. Indeed, Vaneni claimed the royal prerogatives \nof her husband for herself, too, since, according to the Book of Judgments of Mxit\u2018ar Go\u0161, a \nprominent monastic intellectual and jurist with close ties to the Zak\u2018arids, the construction \nof bridges was the \u201cprerogative of kings.\u201d26 Was Vaneni affirming her role as a \u201cqueen\u201d even \nafter her husband\u2019s death? Were such notions of rulership as a wife and a widow passed \non to the younger members of the family, such as T\u2018amt\u2018a? As with many similar questions \nposed throughout the pages of the book, we are as yet not in a position to provide definitive \nanswers. However, the available material indicates that the effort to uncover them will \nsurely be repaid.", "start_char_idx": 40175, "end_char_idx": 43128, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c8e56a5f-c2f4-482f-adc8-af3cf7707b0b": {"__data__": {"id_": "c8e56a5f-c2f4-482f-adc8-af3cf7707b0b", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "11d186a9-4919-4495-a8d1-b0606600ce5f", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "c7c2022cf8729227a1c794f8d126d83a299a005e1d9bb1b5ff46c8688b39ba98", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0ed9f92d-ecf8-461a-b6be-21e7a7cf316a", "node_type": "1", "metadata": {}, "hash": "1d3a04287b9a1357d0382011162e3b7b69c3d0b464629ae3d0df6107e79a9be2", "class_name": "RelatedNodeInfo"}}, "text": "However, the available material indicates that the effort to uncover them will \nsurely be repaid.\n\nAnother of T\u2018amt\u2018a\u2019s aunts, Dop\u2018, was so influential that the entire dynasty issuing from \nher marriage to Hasan, a ruler from the historical region of Arc\u2018ax, took her name and was \nknown as Dop\u2018eank\u2018. One modern historian goes as far as calling her the \u201cfounding mother\u201d \nof the dynasty.27 The historian Kirakos Ganjakec\u2018i calls their son Grigor \u201cson of Dop\u2018\u201d rather \nthan \u201cson of Hasan.\u201d28 Thus, although Eastmond may be right that in some cases women\u2019s \nidentities were \u201ccompletely transformed through marriage\u201d (p. 92), in others the reverse \nwas true. Women not only maintained a strong attachment to their pre-marriage identities \n\n24.  Eastmond\u2019s statement (p. 217) that these three pilgrimages took place between 1216 and 1238 must be \ncorrected. This assumption is based on an erroneous translation of an inscription on the two sides of the northern \nwindow in the main church of the Ganjasar monastery. Instead of \u201c[she] went three times to Jerusalem,\u201d the \nrelevant words should be translated as \u201cshe went for the third time to Jerusalem.\u201d Thus, we know the date of \nXori\u0161ah\u2019s last visit to Jerusalem\u2014between 1216 and 1238\u2014but not the dates of the previous two.\n\n25.  This relationship is attested in her inscription on a xa\u010d\u2018k\u2018ar (cross-stone) near the Sanahin bridge, which \nshe built over the Debed River. See K. \u0141afadaryan, Sanahni vank\u2018\u01dd ev nra arjanagrut\u2018yunner\u01dd [The Monastery \nof Sanahin and Its Inscriptions] (Erevan: Armenian Academy of Sciences Press, 1957), 185\u2013186; Hovsep\u2018yan, \nXa\u0142bakyans, 15; Toumanoff, Les dynasties, 295; La Porta, \u201cKingdom and Sultanate,\u201d 94\u201395.\n\n26.  Mxit\u2018ar Go\u0161, Girk\u2018 datastani [Book of Judgments], ed. X. T\u2018orosyan (Erevan: Armenian Academy of \nSciences Press, 1975), 29; English translation by R. W. Thomson, The Lawcode [Datastanagirk\u2019] of Mxit\u2019ar Go\u0161 \n(Amsterdam: Rodopi, 2000).\n\n27.  Hovsep\u2018yan, Xa\u0142bakyans, 16.\n28.  Kirakos, Patmut\u2018iwn hayoc\u2018, 280.\n\n\u02c7\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  245\n\nbut also transmitted them together with their name to generations to come. It appears that \nin the fluid thirteenth-century social context the preeminence of a given lineage was of key \nimportance in identity formation. It could challenge or even supersede gender hierarchies \nand expectations. Indeed, Dop\u2018, who was married to a presumably promising military man \nwith no important lineage, passed on her name to her offspring. \n\nLike Vaneni, T\u2018amt\u2018a\u2019s last aunt, Ner\u01f0is, also married a representative of the old nobility \nwho claimed Mamikonid descent.29 She bore no children and became an ascetic. In this \nrole she \u201cnourished\u201d a number of monks and female attendants (perhaps nuns), who left \nNer\u01f0is\u2019s name, with expressions of gratitude, on their own gravestones. She is given the \ntitle \u201cpatron\u201d in a number of inscriptions, including on her own grave, where her brothers \nZak\u2018ar\u0113 and Iwan\u0113 appear with the identical title and nothing more.30\n\nWhat does all of the above tell us about T\u2018amt\u2018a, the women of her time, and her \nown marriages and rulership of Xlat\u2018? We can draw one sure conclusion. She must have \nwitnessed and presumably absorbed lessons and behavioral patterns from the variegated \nexperiences of the women in her family.", "start_char_idx": 43031, "end_char_idx": 46383, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0ed9f92d-ecf8-461a-b6be-21e7a7cf316a": {"__data__": {"id_": "0ed9f92d-ecf8-461a-b6be-21e7a7cf316a", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c8e56a5f-c2f4-482f-adc8-af3cf7707b0b", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "7c7d42719544935ebbabe648037e3c4ac4588c5dcfc000a0fddc28a3c6a19183", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "375ef261-dbd8-4d37-aab8-340b403650e5", "node_type": "1", "metadata": {}, "hash": "4e7f9457df654d309898eb83dffb138c6ed720f75bb122e96e5107d0f647b2ac", "class_name": "RelatedNodeInfo"}}, "text": "As the daughter of one of the leading nobles of the \ntime, T\u2018amt\u2018a must have been prepared for a marriage to seal one alliance or another. She \nprobably expected to become a high-profile wife one day, just like her mother and aunts. \nThe possibility of marriage to a non-Christian was certainly not excluded. For example, a \nsecond cousin of hers named Xaw\u1e59as was married twice. From a colophon in the celebrated \nBagnayr Gospels we learn that Xaw\u1e59as commissioned the codex together with his second \nwife, Zmruxt, who was \u201cTa\u010dik by race.\u201d The colophon also records the name of Xaw\u1e59as\u2019s \ndeceased first wife, Xut\u2018lu Xat\u2018un, who was \u201cPersian by race.\u201d Both labels were used to \ndenote Muslims in medieval Armenian sources, rather than reflecting ethnic belonging.31 \nPresumably, both women converted to Christianity after their marriage to Xaw\u1e59as, given \nthat Xaw\u1e59as and Zmruxt eventually commissioned a Gospel manuscript that commemorated \nXut\u2018lu Xat\u2018un. It is likely that girls\u2014whether Muslim or Christian, of whatever denomination \nor ethnicity\u2014were taught early on how to behave also on such occasions, adapting the \npublic display of their identity to the circumstances. \n\nWhen T\u2018amt\u2018a was given in marriage in exchange for her father\u2019s liberation she was \nprobably no longer a tender adolescent. Eastmond assumes that she must have been \nthirteen or over in 1210, basing himself on Byzantine marriage laws and practices (p. 3). One \nwonders why he did not consult the Armenian Book of Canons or the already mentioned \nBook of Judgments of Mxit\u2018ar Go\u0161 as a source of normative practice or theory on marriage \namong the Armenians. The latter source would have been especially pertinent, since it was \nfinished only a couple of decades before T\u2018amt\u2018a\u2019s marriage in one of the monasteries of \n\n29.  Hovsep\u2018yan, Xa\u0142bakyans, 15\u201316.\n30.  \u0141afadaryan, Sanahni vank\u2018\u01dd, 171. See also S. Avagyan and H. Janp\u2018oladyan, eds., Divan hay vimagrut\u2018yan, \n\nvol. 6, I\u01f0evani \u0161r\u01f0an [Corpus Inscriptionum Armenicarum, vol. 6, I\u01f0evan Region], (Erevan: Armenian Academy \nof Sciences Press, 1977), 83; and S. Barxudaryan, ed., Divan hay vimagrut\u2018yan, vol. 10, \u0160iraki marz [Corpus \nInscriptionum Armenicarum, vol. 10, \u0160irak Region] (Erevan: Armenian Academy of Sciences Press, 2017), 53.\n\n31.  Information and sources in K. Mat\u2018evosyan and S. Boloyan, \u201cThe Scriptorium of Ho\u1e59omos Monastery,\u201d in \nHo\u1e59omos Monastery: Art and History, ed. E. Vardanyan, 325\u201359 (Paris: Association des amis du Centre d\u2019histoire \net civilisation de Byzance, 2015), 334.\n\n\u02c7\n\n\n\n246  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nT\u2018amt\u2018a\u2019s homeland, Lo\u1e59i. In any case, this was not the first time a marriage was planned for \nT\u2018amt\u2018a. According to the historian Step\u2018anos \u014crb\u0113lean (end of the thirteenth/beginning of \nthe fourteenth century), whose own family had had a conflicted history with the Zak\u2018arids, \nIwan\u0113 had proposed an alliance between the two families to be sealed through the \nmarriage of T\u2018amt\u2018a and Liparit \u014crb\u0113lean around 1203.32 The latter was the only surviving \nheir of the \u014crb\u0113leans in Armenia at the time. The plan was never fulfilled, because Liparit \nchose a different wife.", "start_char_idx": 46384, "end_char_idx": 49537, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "375ef261-dbd8-4d37-aab8-340b403650e5": {"__data__": {"id_": "375ef261-dbd8-4d37-aab8-340b403650e5", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0ed9f92d-ecf8-461a-b6be-21e7a7cf316a", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "6a6daeba8a5fc5b813c7a55a76ad173ae1a509ea93e096f7ea89bfca5e7e0035", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4bba9879-6d67-48e8-8280-f90401853a0b", "node_type": "1", "metadata": {}, "hash": "ee95a7f6321e86e5a25b564705e9de0b4ce2ff20b782f1d5aec33012f21243b9", "class_name": "RelatedNodeInfo"}}, "text": "The plan was never fulfilled, because Liparit \nchose a different wife. But this information implies that T\u2018amt\u2018a had reached the age of \nthirteen already in 1203, and by 1210 she must have been rather more mature. I believe \nthat such details are not unimportant in reconstructing T\u2018amt\u2018a\u2019s life, her world, and the \ntransformations of her identity. Indeed, leaving her father\u2019s home (and identity?) at the age \nof twenty or more would mean traveling with a heavier baggage of cultural and religious \nimprinting than if she departed as a teenager.\n\nCertainly, to survive a life lived in such diverse contexts, T\u2018amt\u2018a had to adapt. But \nwhat is the basis for insisting that she had to transform her identity in the process? From \nthe scant notices in the sources, even considering all their biases, it appears that T\u2018amt\u2018a \nmaintained a strong connection to her roots and her Christian identity. Indeed, she used \nher role as the wife of consecutive Ayyubid rulers to benefit Christians in Xlat\u2018 and beyond \nit, in the region of Tar\u014dn, where the majority were Armenians. Eastmond notes Kirakos \nGanjakec\u2018i\u2019s contention that Georgian Christians, particularly pilgrims to Jerusalem, \nbenefited even more from T\u2018amt\u2018a\u2019s interventions. This suggests that T\u2018amt\u2018a was, in a way, \nan ally of her father, and her choices buttressed his policies and position at the Georgian \ncourt. It is thus problematic to correlate the experiences and changes of identity of other \noriginally Christian wives of Muslim potentates in the region with T\u2018amt\u2018a\u2019s possible identity \ntransformations. \n\nFor various reasons\u2014and Eastmond enumerates a few rather plausible ones\u2014T\u2018amt\u2018a \nfollowed a different path from that, for example, of the Georgian queen Rusudan\u2019s daughter \nTamar, who married the Saljuq sultan Kaykhusraw II (1237\u20131246). Tamar converted to Islam \nand is known as Gurji Kh\u0101t\u016bn (G\u00fcrc\u00fc Hatun) in Islamic sources. She became a patron of the \ncelebrated Sufi intellectual, mystic, and poet Jal\u0101l al-D\u012bn R\u016bm\u012b. Gurji Kh\u0101t\u016bn\u2019s devotional \npractices show significant mingling of Christian and Muslim religious elements, attesting \nto a vibrant environment of exchange and interactions in medieval Anatolia (pp. 225\u2013228). \nThe religious development of M\u0101hpar\u012b Kh\u0101t\u016bn occurred along similar lines. Originally an \nArmenian Christian, she converted to Islam upon her marriage to the sultan \u02bfAl\u0101\u02be al-D\u012bn \n\n32.  Manandyan dates the liberation of Liparit \u014crb\u0113lean to the time immediately after Zak\u2018ar\u0113 and Iwan\u0113\u2019s \nconquest of Dwin in 1203: H. Manandyan, Erker [Opera], vol. 3 (Erevan: Armenian Academy of Sciences Press, \n1977), 143 and 163. The failed marriage plan is mentioned in Step\u2018anos \u014crb\u0113lean, Patmut\u2018iwn Nahangin Sisakan \n[History of the Region of Sisakan] (Tiflis: A\u0142aneanc\u2018 Press, 1910), 396. In this edition the text reads erroneously \n\u201cIwan\u0113\u2019s sister T\u2018amt\u2018i,\u201d but such a sister is otherwise not known. Moreover, Liparit is described as a young boy, \nwhereas a sister of Iwan\u0113 must have been much older. The modern Armenian translation, which is based on a \ncomparison of two published versions and one manuscript of this History, in fact corrects \u201csister\u201d to \u201cdaughter.\u201d \nS. \u014crbelyan, Syunik\u2018i patmut\u2018yun [History of Syunik\u2018], trans. A. Abrahamyan (Erevan: Sovetakan Gro\u0142, 1986), 319. \nOn the conflict between the Zak\u2018arid and \u014crb\u0113lean families, see La Porta, \u201cLineage, Legitimacy and Loyalty.\u201d", "start_char_idx": 49467, "end_char_idx": 52853, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4bba9879-6d67-48e8-8280-f90401853a0b": {"__data__": {"id_": "4bba9879-6d67-48e8-8280-f90401853a0b", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "375ef261-dbd8-4d37-aab8-340b403650e5", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "d2567ecdc5cff5e8248b7f6aa5dc4cf17f287b769d0a3b73db2700e8eae3078e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "026b7674-0afd-4d4a-9e15-c2009c1086a3", "node_type": "1", "metadata": {}, "hash": "a888707d423730566b5068006984d84b1c35ae63625e902505d390b9aeb34d41", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  247\n\nKayqub\u0101d I (1219\u20131237).33 By contrast, T\u2018amt\u2018a\u2019s first husband, al-Aw\u1e25ad, is said to have built \na church for her (p. 133). We may speculate that this indicates a respect for (or indifference \nto?) her identity and an admission that he would not expect or require her to change it. \n\nSimilarly, although the practice of establishing and supporting pious foundations among \nhigh-standing Ayyubid and Saljuq women provides a fascinating backdrop for T\u2018amt\u2018a\u2019s \nown activities, her mother and her aunts surely gave her first-hand examples of or even \ninstructions for such work. They must have also taught her her first lessons in how a woman \ncould survive and rule in their turbulent world. We may wonder, with Eastmond, whether \nT\u2018amt\u2018a painted a portrait of herself in one of Xlat\u2018\u2019s churches following the example of \nQueen Tamar of Georgia (p. 121), or whether she left her name in inscriptions on the walls \nfollowing the example of her mother, aunts, and numerous other elite Armenian women \nthroughout the centuries. Perhaps she did both. The lack of archaeological data from Xlat\u2018 \nprecludes not only an accurate appraisal of its urban structure, but also of T\u2018amt\u2018a\u2019s impact \non the cityscape, despite Eastmond\u2019s efforts to fill this gap by appealing to the features of \nother Anatolian cities.\n\nKurdish Zak\u2018arids vs Kurdish Ayyubids and \u201cFluid\u201d Identities\n\nIn his monograph, Eastmond often joins the key term \u201cidentity\u201d to the notion of \n\u201cfluidity.\u201d The \u201cfluidity\u201d of identities, however, is a concept inspired by a contemporary \ncontext and concerns, our fast-paced world, and the possibility of tracing how movements \nbetween cultures, countries, languages, and religions\u2014for whatever reason or purpose\u2014\nimpact individuals and groups, including their identities. We are in a position to evaluate \nsuch fluidity thanks to the overabundance of information. But this is hardly the case with \nmedieval sources, which are more limited in terms of both quantity and quality. In the next \nthree sections I assess the basis on which Eastmond postulates the \u201cfluid identity\u201d of the \nother important actors in his book\u2014members of T\u2018amt\u2018a\u2019s family, the Zak\u2018arids. In doing so, \nI hope to point out the dangers of imposing notions taken from the contemporary globalized \nworld on the medieval source evidence, as well as to highlight the methodological pitfalls \nof such an exercise. The discussion above sought to make it clear that in the case of women, \nindividual situations could be complex and diverse, and not always fit for generalization. \nIn some cases we may detect strong cultural consistency and attachment to \u201cone\u2019s roots,\u201d \nwhereas in others profound transformations of identity may have taken place. I argue below \nthat the same attention to detail and context is required when studying multiple identities \nregardless of the gender of the individuals involved.\n\nEastmond starts his discussion of the \u201cfluidity\u201d of Zak\u2018arid identity (p. 21) by referring to \nthe family\u2019s presumed Kurdish origins. At some point they then morphed into \u201cArmenians\u201d \nand, at least in the case of Iwan\u0113, to \u201cGeorgian Chalcedonians.\u201d There is certainly a neat \n\n33.  P. Blessing, \u201cWomen Patrons in Medieval Anatolia and a Discussion of M\u0101hbar\u012b Kh\u0101t\u016bn\u2019s Mosque Complex \nin Kayseri,\u201d T\u00fcrk Tarih Kurumu Belleten 78, no. 282 (2014): 475\u2013526; S. Yalman, \u201cThe \u2018Dual Identity\u2019 of Mahperi \nKhatun: Piety, Patronage and Marriage across Frontiers in Seljuk Anatolia,\u201d in Architecture and Landscape in \nMedieval Anatolia, 1100\u20131500, ed. P. Blessing and R. Goshgarian, 224\u2013252 (Edinburgh: Edinburgh University \nPress, 2017).", "start_char_idx": 52857, "end_char_idx": 56560, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "026b7674-0afd-4d4a-9e15-c2009c1086a3": {"__data__": {"id_": "026b7674-0afd-4d4a-9e15-c2009c1086a3", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4bba9879-6d67-48e8-8280-f90401853a0b", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "7f7c4652b9670c87a17aa8d939cc30abcce33f4b0f3e6225ebfda9b03aa0f2b6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "585b2105-3446-4501-8ba7-aa99aa50c9cf", "node_type": "1", "metadata": {}, "hash": "df5cb73c10f13f1f21e6fae5564b6bf8ae49675929264bb7ecf7d07a07ea1f9a", "class_name": "RelatedNodeInfo"}}, "text": "248  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nsymmetry in Eastmond\u2019s statement that \u201c[t]he common Caucasian, Kurdish roots of the \nAyyubids and the Mqargrdzelis underline the capacity of medieval people to reinvent \nthemselves: two families from the same region rising to power in different states, using \ndifferent languages and professing different religions\u201d (p. 81). However, as Margaryan \nhas convincingly argued, the Zak\u2018arid claim to \u201cKurdish\u201d origins, mentioned by Kirakos \nGanjakec\u2018i and repeated by Vardan Arewelc\u2018i and uncritically accepted by many modern \nscholars, was one of the strategies of legitimation that the Zak\u2018arids adopted in the second \nhalf of the thirteenth century. 34 Reported by a historian positively biased toward the \nZak\u2018arids, the myth of a Kurdish origin was aimed at bestowing a luster of antiquity and \n\u201cexoticism\u201d on the family. Moreover, in describing this primordial exotic origin, Kirakos \nfollowed the narrative strategy and was inspired by the very wording of Movs\u0113s Xorenac\u2018i. \nThe latter had been enshrined as the \u201cfather of Armenian historiography\u201d by Kirakos\u2019s time. \n\nMargaryan\u2019s painstaking analysis of the possible context of such a Kurdish migration \nto northern Armenia, of the \u201cmemory\u201d of this event (or rather its invention), and of the \nlinguistic and conceptual problems in Kirakos\u2019s passage describing these \u201cKurds\u201d has further \nstrengthened the conclusion that the claimed genealogy is unreliable from a historical \npoint of view and must be treated as fictitious.35 On the other hand, in Zak\u2018arid inscriptions, \nmany of which predate Kirakos Ganjakec\u2018i\u2019s History, a different strategy of legitimation and \nsearch for origins is also visible, one tied to the \u201cglorious\u201d old Armenian royal dynasties \nof the Arcrunids and the Bagratids. These, too, were tendentious claims, as Margaryan has \ndemonstrated. Therefore, due caution must be exercised when positing a \u201cfluid identity\u201d \nfor the Zak\u2018arids on the basis of their transformation from \u201cKurds\u201d to \u201cArmenians\u201d and \nthen comparing and contrasting their experiences with those of the coeval Ayyubids. \nAnother example of Zak\u2018arid claims to an ancient genealogy as a legitimation strategy is \nencapsulated in the family\u2019s Georgian moniker, Mxargr\u0292eli, to which I turn next.\n\nZak\u2018arid or Mxargr\u0292eli?\n\nTo emphasize the Zak\u2018arids\u2019 simultaneous engagement in the Georgian and Armenian \n\u201cworlds,\u201d Eastmond explores various aspects of their identity and points out that its \ninherent complexities have been insufficiently recognized in modern scholarship: \n\nThe conflicting claims of the brothers, as vassals in Georgia but as independent kings in \ntheir own lands, are reflected in the modern disagreement about their family\u2019s name: \nMqargrdzeli in medieval Georgian sources, Zakarian in modern Armenian histories. No \n\n34.  Kirakos, Patmut\u2018iwn hayoc\u2018, 162.\n35.  H. Margaryan, \u201cZak\u2018aryanneri cagman avandut\u2018yun\u0259 mi\u01f0nadaryan hay patmagrut\u2018yan me\u01f0\u201d [The \n\nTradition on the Origin of the Zak\u2018arids in Medieval Armenian Historiography], Patmabanasirakan handes 2-3 \n(1992): 139\u201352, esp. 164\u2013173 on the family\u2019s \u201cKurdish\u201d origins; and idem, \u201cZak\u2018aryanneri cagum\u0259\u201d [The Origin of \nthe Zak\u2018arids], Patmabanasirakan handes 1-2 (1994): 156\u201375. For a French version of his work, see H. Margarian, \n\u201cAutour des hypoth\u00e8ses de l\u2019origine Kurde de la maison princi\u00e8re arm\u00e9nienne des Zakarids,\u201d Iran and the \nCaucasus 1 (1997): 24\u201344.", "start_char_idx": 56564, "end_char_idx": 59995, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "585b2105-3446-4501-8ba7-aa99aa50c9cf": {"__data__": {"id_": "585b2105-3446-4501-8ba7-aa99aa50c9cf", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "026b7674-0afd-4d4a-9e15-c2009c1086a3", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "8bdc06f44f01893e37cd6086e4ae2a9a35d9e01b33507141cc3c5559389999b1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "40cd753a-b9f2-4708-809f-d81c71552605", "node_type": "1", "metadata": {}, "hash": "e5d9b1846a013d258e5ebf9c8b11fd5526801d9b87a470de730838e725f6967c", "class_name": "RelatedNodeInfo"}}, "text": "Margaryan\u2019s findings are brilliantly summarized with further in-depth analysis of the \nfunction of such fictitious genealogies in La Porta, \u201cKingdom and Sultanate,\u201d 77\u201381, 92\u201394. Surprisingly, although \nthis article seems to be known to Eastmond, he apparently did not take its contents fully into consideration.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  249\n\ncompromise seems possible in the modern histories of Georgia and Armenia. Although \nmost of the evidence I draw on about the brothers comes from the modern-day territory \nof Armenia, I have used their Georgian surname in this account in order to hint at their \nambivalent position within Armenia and to stress the way they lie outside any simple \n\u201cnational\u201d categorisation. (p. 27)\n\nEastmond thus argues forcefully that the discussion of Zak\u2018arid/Mxargr\u0292eli identity \nhas been distorted by the prism of national or nationalistic thinking. However, the actual \nsituation of the secondary literature is far more complex than the above quotation concedes. \nFirst, it is curious that Eastmond contrasts \u201cmedieval Georgian sources\u201d with \u201cmodern \nArmenian histories\u201d and then posits divergent views in \u201cmodern histories of Georgia and \nArmenia.\u201d Beyond the differences in language, perspective, and specific names employed in \nGeorgian versus Armenian sources, the sources themselves are not homogenous. They vary \nin nature, weight, and credibility. \n\nIn the secondary literature, too, scholars\u2019 approach to the family is far from \nmonolithic. Zekiyan, for example, uses the appellation \u201cla dynastie des Erkaynabazukk\u2018 \nou Mxargrdzeli.\u201d36 In a general, collected volume Histoire du peuple arm\u00e9nien, D\u00e9d\u00e9yan \nrefers to the Zak\u2018arids as \u201cune grande famille f\u00e9odale arm\u00e9nienne (peut-\u00eatre d\u2019ascendance \nkurde), celle des Mekhargrdz\u00e9li.\u201d37 More than a century ago, presumably at the height of the \nspread and popularity of national and nationalistic sentiments, \u0160ahnazareanc\u2018 had similarly \nno qualms in discussing the meaning and origin of the name Mxargr\u0292eli, with no hint of \npolemic.38 The relevant volume in one of the most standard reference works, History of the \nArmenian People, published by the Armenian Academy of Sciences in the 1970s, includes \nquotations from the Georgian Kartlis Cxovreba, transliterating the name as \u201cMxargrjeli\u201d \nin reference to Sargis, Zak\u2018ar\u0113, and Iwan\u0113.39 It would be tedious to list all of the modern \n(Armenian) scholars who acknowledge and employ both names\u2014Mxargr\u0292eli and Zak\u2018arid. \nThe concept \u201cArmenian\u201d itself is as complex today as it was in the thirteenth century, if not \nmore so. Consequently, there is presumably room to argue that Zekiyan\u2019s, D\u00e9d\u00e9yan\u2019s, and \nothers\u2019 studies also constitute \u201cmodern Armenian histories.\u201d I leave it to Georgianists to \n\n36.  Zekiyan, \u201cLe croisement des cultures,\u201d 93. \u201cErkaynabazukk\u2018\u201d is the Armenian version of the nickname \n\u201clong-armed,\u201d which is the meaning of the Georgian name \u201cMxargr\u0292eli.\u201d I discuss the origin of the name below. \n\n37.  G. D\u00e9d\u00e9yan, ed., Histoire du peuple arm\u00e9nien (Toulouse: \u00c9dition Privat, 2007), 329. The Kurdish origin of \nthe Zak\u2018arids is debated, as discussed above.\n\n38.", "start_char_idx": 59996, "end_char_idx": 63181, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "40cd753a-b9f2-4708-809f-d81c71552605": {"__data__": {"id_": "40cd753a-b9f2-4708-809f-d81c71552605", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "585b2105-3446-4501-8ba7-aa99aa50c9cf", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "d199a825a13d03b289d1fdfa1702275f505c2a1c69a13ac019f043e421911a1f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "808e8e45-a34f-46f9-8cd8-2256db64bb62", "node_type": "1", "metadata": {}, "hash": "e39d29c9a27251a43b3b55404c6b571a588646a36fb7a62683ca7e84fef4f605", "class_name": "RelatedNodeInfo"}}, "text": "The Kurdish origin of \nthe Zak\u2018arids is debated, as discussed above.\n\n38.  A. S. \u0160ahnazareanc\u2018, \u201cZak\u2018arean (Erkaynabazuk) tohmi cagum\u0259, ga\u0142t\u2018\u0259 d\u0113pi Joraget ew naxordner\u0259: \u017dA/\n\u017dB dar\u201d [The origin of the Zak\u2018arid (long-armed) dynasty, [its] emigration to Joraget, and [its] forefathers: \nEleventh\u2013twelfth centuries], in So\u0142akat\u2018: S. \u0112\u01f0miacni Hayagitakan \u017do\u0142ovacu [So\u0142akat\u2018: Collection of [works] on \nArmenian studies of St. \u0112\u01f0miacin], book 1, 66\u201383 (Va\u0142ar\u0161apat/\u0112\u01f0miacin: Holy \u0112jmiacin Publishing, 1913). For a \nsynopsis of genealogical information on the Zak\u2018arids based on the historiographic and epigraphic evidence \navailable to \u0160ahnazareanc\u2018, see p. 75. \u0160ahnazareanc\u2018 noted that the name Mxargr\u0292eli was translated into Russian \nas \u201cDolgorukij\u201d and had been employed since the seventeenth century. He further explained that a more \naccurate translation of the term from Georgian to Armenian would be \u201cerkarat\u2018ikunk\u2018 kam erkar us,\u201d that is, \n\u201clong-shouldered.\u201d The Armenian and Georgian names are both calques from the original Greek; see below.\n\n39.  C. A\u0142ayan et al., eds., Hay \u017do\u0142ovrdi patmut\u2018yun [History of the Armenian People], vol. 3 (Erevan: Armenian \nAcademy of Sciences Press, 1976), 530.\n\n\n\n250  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\naccept or refute Eastmond\u2019s evaluation of the reluctance of \u201cmodern Georgian histories\u201d to \nemploy the name Zak\u2018arid, as opposed to Mxargr\u0292eli, and its possible reasons. \n\nThe sources themselves appear to contain and justify the use of both names, Mxargr\u0292eli \nand Zak\u2018arid. In Armenian history, the twelfth and thirteenth centuries were characterized \nby tectonic shifts in the structure and the very identity of noble dynasties (traditionally \ncalled naxarars in the sources, a term that may no longer be applicable for this period) \nthat had dominated the territories inhabited by the Armenians up until the mid-eleventh \ncentury.40 The Zak\u2018arids were newcomers on the scene and could boast no ancient \nlineage or old name compared to such illustrious but no longer politically viable lines as \nthe royal Bagratids or Arcrunids, for instance. Hence, they adopted different strategies \nof legitimation, such as tracing their line of descent to a (real) ancestor (e.g., Zak\u2018ar\u0113 or \nAwag-Sargis) to showcase the dynasty\u2019s longevity, listing various honorific military titles \nconferred on them by the Georgian court to emphasize their preeminence, and creating \nmyths of distant and exotic origins\u2014Kurdish or ancient Persian\u2014to extend their ancestry \neven further back in history, to the quasi-mythical past of the Achaemenids.41 Of course, \nthese strategies of legitimation were neither new nor specific to the Zak\u2018arids: the Bagratids, \nfor example, claimed Jewish origins, an assertion that no researcher today would accept as \na historical fact.42 An illustrious seventh-century Bagratid figure, Smbat, proclaimed his \n(non-Chalcedonian) orthodoxy and support of the Armenian Church while at the same time \nproudly carrying the Iranian title\u2014Xosrov \u0160[n]um, the \u201cJoy of Xosrov\u201d\u2014bestowed on him \nby the Zoroastrian King of Kings.43\n\nLet us return to the Zak\u2018arids.", "start_char_idx": 63108, "end_char_idx": 66230, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "808e8e45-a34f-46f9-8cd8-2256db64bb62": {"__data__": {"id_": "808e8e45-a34f-46f9-8cd8-2256db64bb62", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "40cd753a-b9f2-4708-809f-d81c71552605", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "f55878fdc4119c9472b9c7f230716a4c85ba9b0a338a96c8aa1a2b16736ee8ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "912f56fa-f1aa-4caa-97ce-3014c366f101", "node_type": "1", "metadata": {}, "hash": "31c3fa42f3e33ac0a80bef0a5403d0b965b94e336d4e2edcd4bf0f2afe9e595e", "class_name": "RelatedNodeInfo"}}, "text": "Kirakos Ganjakec\u2018i, who is our best informant, traces the \nancestry of Zak\u2018ar\u0113 and Iwan\u0113 to their grandfather Zak\u2018ar\u0113/Zak\u2018aria (I will refer to him as \nZak\u2018ar\u0113 I to avoid confusion).44 Kirakos\u2019s friend and study companion Vardan Arewelc\u2018i, \nwho for this portion of his own Historical Compilation relies heavily on Kirakos, mentions \nZak\u2018ar\u0113 I\u2019s father, Awag-Sargis, in an effort to trace the family\u2019s genealogy further into the \npast. Of course, the fame and fortunes of the Zak\u2018arids were built by Awag-Sargis\u2019s grandson \nSargis II (the son of Zak\u2018ar\u0113 I) and the latter\u2019s two sons, the celebrated Zak\u2018ar\u0113 II, often \nmentioned with the epithet Great, and Iwan\u0113, at the service of the Georgian king Giorgi III \n \n\n40.  R. Bedrosyan, \u201cArmenia during the Seljuk and Mongol Periods,\u201d in Armenian People from Ancient to \nModern Times, vol. 1, The Dynastic Periods: From Antiquity to the Fourteenth Century, ed. R. Hovannisian, \n241\u201371 (New York: St. Martin\u2019s Press, 2004); La Porta, \u201cKingdom and Sultanate,\u201d 74\u201377.\n\n41.  Margaryan, \u201cZak\u2018aryanneri cagum\u0259.\u201d\n42.  Movs\u0113s Xorenac\u2018i, Patmut\u2018iwn hayoc\u2018 [History of the Armenians], ed. M. Abe\u0142ean and S. Yarut\u2018iwnean \n\n(Erevan: Armenian Academy of Sciences Press, 1991), 68 (book 1, chap. 22).\n43.  Seb\u0113os, Patmut\u2018iwn [History], ed. G. Abgaryan (Erevan: Armenian Academy of Sciences Press, 1979), \n\n101\u20133.\n44.  Kirakos, Patmut\u2018iwn hayoc\u2018, 162. Eastmond (p. 19) is surprised at the multiple orthographies of the \n\nname Zak\u2018ar\u0113/Zak\u2018aria/Zaxaria, particularly in inscriptions. However, this is a common feature not only of \ninscriptions (and not only with regard to Zak\u2018ar\u0113) but also of manuscripts, and no particular significance can be \nattached to it, unless clearly argued.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  251\n\n(1156\u20131184) and his daughter, the formidable queen Tamar.45 The historian Vardan calls \nSargis II \u201cSargis Zak\u2018arean.\u201d46 The use of the appellation \u201cZak\u2018arean\u201d in modern Armenian \nhistoriography follows this tradition and may be justified as being based on the name of \nZak\u2018ar\u0113 and Iwan\u0113\u2019s grandfather, but with convenient reference also to Zak\u2018ar\u0113 II, \u201cthe \nGreat,\u201d paying tribute to his exalted status in medieval Armenian historiography.\n\nThe Georgian appellation Mxargr\u0292eli is also well attested, but in Georgian sources, such \nas the relevant portions of Kartlis Cxovreba, the Life of Queen Tamar, and other later \nnarratives.47 As Margaryan has demonstrated, this designation was based on yet another of \nthe family\u2019s origin legends, transmitted in Georgian by the First Chronicle of Queen Tamar. \nIts author claims that Zak\u2018ar\u0113 was a kinsman of the Achaemenid king Artaxerxes I (465\u2013425 \nBCE). The latter appears as \u201cErkaynaje\u1e59n\u201d (\u201clong-handed\u201d) or \u201cErkaynabazuk\u201d (\u201clong-\narmed\u201d) in Armenian sources predating the thirteenth century.48 For example, the tenth-\ncentury historian Step\u2018an\u014ds Tar\u014dnec\u2018i (Aso\u0142ik) mentions Artaxerxes once as Erkaynaje\u1e59n and \nanother time as Erkaynabazuk. The names are Armenian calques for the Greek Makrocheir \n(Latin: Longimanus).", "start_char_idx": 66231, "end_char_idx": 69310, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "912f56fa-f1aa-4caa-97ce-3014c366f101": {"__data__": {"id_": "912f56fa-f1aa-4caa-97ce-3014c366f101", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "808e8e45-a34f-46f9-8cd8-2256db64bb62", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "4fda573ecb4628cdf7940cba6068cfd0b22b886c5e3198bc59006f07e9d1c738", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7e909b9e-7cbc-43be-8022-37b3e161c3d8", "node_type": "1", "metadata": {}, "hash": "b345cfae9eaf897b6b4d883cdc973c874809d92984153a0907c692c4b42f8fe2", "class_name": "RelatedNodeInfo"}}, "text": "This nickname originated in classical sources and was transmitted \nthrough Late Antique authors, such as the fifth-century Armenian translation of Eusebius of \nCaesarea\u2019s Chronicle, which employs the form Erkaynabazuk.49 The corresponding Georgian \ncalque is Mxargr\u0292eli, which served to substantiate the family\u2019s claim to an ancient royal \nIranian pedigree. Georgian sources may have either relied on knowledge of earlier Armenian \ntraditions or tapped directly into Greek sources (perhaps in Georgian translation). \n\nAs Eastmond rightly mentions (p. 19), no medieval Armenian narrative sources employ \nthe name Mxargr\u0292eli. It is not clear why this is so, nor does Eastmond discuss it. Not only \nthe Armenian historians but also the inscriptions commissioned by the Zak\u2018arids generally \nrefrain from using the name Mxargr\u0292eli as a dynastic self-appellation, though they have no \n\n45.  We may observe the repetitive onomasticon, particularly the names Sargis, Zak\u2018ar\u0113, Iwan\u0113, and Awag, as \nanother strategy of creating a sense of continuity and, thus, of lineage in the early generations of the Zak\u2018arids.\n\n46.  Vardan, Hawak\u2018umn patmut\u2018ean, 127. A brief, schematic presentation of the earliest Zak\u2018arids\u2019 \ngenealogy may be found in \u0160ahnazareanc\u2018, \u201cZak\u2018arean (Erkaynabazuk) tohmi cagum\u0259,\u201d 68, and in Margaryan, \n\u201cZak\u2018aryanneri cagum\u0259,\u201d 165. Margaryan notes the confusion and inconsistency of the Armenian sources, \nindicating that by the time the Zak\u2018arids began to pass down a deliberate genealogical construction, precise \nmemory of anything beyond the third generation had already been lost. The most extended family tree, though \nnot without some problems, has been drawn up by Toumanoff: C. Toumanoff, Manuel de g\u00e9n\u00e9alogie et de \nchronologie pour l\u2019historie de la Caucasie chr\u00e9tienne (Arm\u00e9nie-G\u00e9orgie-Albanie) (Rome: Edizioni Aquila, 1976), \n290\u2013301 (including the family\u2019s Gageli branch), and idem, Les dynasties, 294\u2013301. See also La Porta, \u201cKingdom \nand Sultanate,\u201d 77\u201378.\n\n47.  Kartlis Cxovreba names the male members of the Mxargr\u0292eli family. I have consulted the Georgian \nsources in translation: Histoire de la G\u00e9orgie depuis l\u2019Antiquit\u00e9 jusqu\u2019au XIXe si\u00e8cle, trans. M. Brosset (St. \nPetersburg: Imprimerie de l\u2019Acad\u00e9mie imp\u00e9riale des sciences, 1849); Kartlis Tskhovreba: A History of Georgia, \ntrans. R. Metreveli, S. Jones, et al. (Tbilisi: Artanuji Publishing, 2014). For the Life of Tamar I have used the \nRussian translation: \u017dizn\u2019 C\u2018aric\u2018y Caric\u2018 Tamar [Life of the Queen of Queens Tamar], trans. V. D. Dondua, comm. \nBerdzni\u0161vili (Tbilisi: Mecniereba, 1985).\n\n48.  Margaryan, \u201cZak\u2018aryanneri cagum\u0259,\u201d 163, with further references to the relevant Armenian and Georgian \nsources.\n\n49.  La Porta, \u201cKingdom and Sultanate,\u201d 79; The \u201cUniversal History\u201d of Step\u2018anos Tar\u014dnec\u2018i, trans. T. \nGreenwood (Oxford: Oxford University Press, 2017), 40, 107, 116.\n\n\n\n252  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nqualms about proclaiming the family\u2019s Georgian court titles. Among the dozens of extant \ninscriptions by the Zak\u2018arids, there are four exceptions to this silence; however, these \nreveal a very different perspective.", "start_char_idx": 69311, "end_char_idx": 72448, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7e909b9e-7cbc-43be-8022-37b3e161c3d8": {"__data__": {"id_": "7e909b9e-7cbc-43be-8022-37b3e161c3d8", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "912f56fa-f1aa-4caa-97ce-3014c366f101", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "5aff4eb1b6de1cd387442f244ad11b1b7022a09a7791154d1987b3cbdaa2bfc1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "157751b9-26dd-4bf5-9215-b953c6190104", "node_type": "1", "metadata": {}, "hash": "f3d44bc2513b103b86b4f4747aabd2e4d041ba7c1f483e0806f0b6a10bf99750", "class_name": "RelatedNodeInfo"}}, "text": "Chronologically the earliest and the most important is \nan inscription by Zak\u2018ar\u0113 II on the interior of the western wall of his church in Ani, in which \nhe calls himself the \u201cson of the great prince of princes, amirspasalar, Mxargrceli Sargis.\u201d \nYet when listing his own appellatives, he uses the terms \u201cmandatort\u2018uxuc\u2018\u0113s, amispasalar, \n\u0161ahn\u0161ah Zak\u2018ar\u0113,\u201d listing his titles without availing himself of the moniker Mxargr\u0292eli.50 \nThree other inscriptions use the Armenian transcription of \u201cMxargrjel/Mxargrcel,\u201d but \nthey refer to the personal name of Zak\u2018ar\u0113\u2019s grandson. Mxargrjel does not signify a dynastic \nmarker in these inscriptions. Rather, it seems that it was taken as the title of Sargis II and \nthen became a personal name, a process attested on other occasions, too.51\n\nIn sum, the difference in the Armenian and Georgian historiographic conventions \nfor naming a family that belonged to both worlds is not a mere product of nationalistic \nsentiments. Although such sentiments may well have inspired some scholars, they are \nnot necessarily uniform. Both appellations stem from the relevant sources transmitted \nin the two languages, and one may compare this usage to the similar case of die Staufer \nversus gli Svevi in reference to one and the same medieval family in German and Italian \nhistoriography, respectively. Whether modern scholars opt for Zak\u2018arid or Mxargr\u0292eli, they \ninevitably imply one or the other perspective on the family\u2019s origins or origin myths or, if \none wishes, one or another form of bias. Indeed, Eastmond\u2019s choice of consistently applying \nthe \u201csurname\u201d Mxargr\u0292eli is no more neutral than using the name Zak\u2018arid would be.52 Even \nthe notion of a \u201csurname\u201d for a medieval dynasty is questionable, and the term \u201cmoniker\u201d \nseems more appropriate in this case.\n\nIn view of the above discussion, Eastmond\u2019s approach of adopting the name \u201cTamta \nMqargrdzeli\u201d throughout his book is less than satisfactory. First, and most importantly, \nthis name never appears in the sources. Second, it is unclear whether the moniker, with \nits obvious military implications, was ever applied to any female member of the family. \nThird, the use of the \u201cname and last name\u201d format leaves the impression that despite her \nthree marriages, her extensive travels, and her many presumed shifts of identity during her \nlong and eventful life, T\u2018amt\u2018a maintained a monolithic attachment to her paternal line of \n\n50.  H. Orbeli, ed., Divan hay vimagrut\u2018yan, vol. 1, Ani k\u2018a\u0142ak\u2018 [Corpus Inscriptionum Armenicarum, vol. 1, The \nCity of Ani] (Erevan: Armenian Academy of Sciences Press, 1966), 58.\n\n51.  Barxudaryan, \u0160iraki marz, 66, on an inscription dated to 1222 on the western arm of the cross-in-square \nChurch of St. G\u0113org in Art\u2018ik; 108, on a fallen slab currently preserved in the Regional Museum of \u0160irak in \nGumry (both in the Republic of Armenia). The third inscription is from Ha\u0142bat and is published in K. \u0141afadaryan, \nHa\u0142bat: \u010cartarapetakan ka\u1e59uc\u2018vack\u2018ner\u0259 ew vimakan arjanagrut\u2018yunner\u0259 [Ha\u0142bat: Architectural Constructions \nand Epigraphic Inscriptions] (Erevan: Armenian Academy of Sciences Press, 1963), 171. There are other attested \ncases in which a title becomes a first name. For example, \u0161ah[\u0259]n\u0161ah (\u201cking of kings\u201d), employed by the Bagratids \nas a title, became a personal name among the Zak\u2018arids: Zak\u2018ar\u0113\u2019s son (T\u2018amt\u2018a\u2019s cousin) was named \u0160ahn\u0161ah.\n\n52.  To overcome this impasse, the art historian Lidov ecumenically notes that \u201cone branch of the family \nbore the name Mkhargrdzeli,\u201d which is only partially true, as discussed above.", "start_char_idx": 72449, "end_char_idx": 76018, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "157751b9-26dd-4bf5-9215-b953c6190104": {"__data__": {"id_": "157751b9-26dd-4bf5-9215-b953c6190104", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7e909b9e-7cbc-43be-8022-37b3e161c3d8", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "be90eb08e763ac1fc69cf916a9ab4421dae5bb745debc893f428a031cf59ef5a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bd48b77d-8790-4a92-bce5-4c34ff5095a7", "node_type": "1", "metadata": {}, "hash": "c75eb68b6c5ea96d28d844000370306bb692207a03c1036fe719c518061035b6", "class_name": "RelatedNodeInfo"}}, "text": "See A. Lidov, Rospisi monastyrja \nAxtala: Istorija, ikonografija, mastera / The Wall Paintings of Akhtala Monastery: History, Iconography, Masters \n(Moscow: Dmitry Pozharsky University, 2014), 34, 340. The book, published in both Russian and English, is \navailable online at http://hierotopy.ru/contents/AhtalaBookAll2014.pdf.\n\nhttp://hierotopy.ru/contents/AhtalaBookAll2014.pdf", "start_char_idx": 76019, "end_char_idx": 76397, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bd48b77d-8790-4a92-bce5-4c34ff5095a7": {"__data__": {"id_": "bd48b77d-8790-4a92-bce5-4c34ff5095a7", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "157751b9-26dd-4bf5-9215-b953c6190104", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "f1e74559e8be60e3e5a180f59d36d54863678e6ccca9a265116e112e0400746e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "121e6804-ea61-4de1-ac06-122ea1ce5d88", "node_type": "1", "metadata": {}, "hash": "a36aaee8130062f2edf9402e710293ef6e8fa31903488186997b877793b755de", "class_name": "RelatedNodeInfo"}}, "text": "http://hierotopy.ru/contents/AhtalaBookAll2014.pdf\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  253\n\ndescent. The notion of \u201cfluid identities\u201d upheld throughout the book is hardly reconcilable \nwith such solidity and constancy. Moreover, Eastmond provides a negative assessment \nof T\u2018amt\u2018a\u2019s relationship with her family, particularly with her father, Iwan\u0113. The latter \nappears to have used his daughter as a diplomatic tool to advance his own military and \npolitical goals, not unlike other potentates of his time.53 Although I do not necessarily share \nhis evaluation, Eastmond\u2019s assumption that the relationship was unpleasant would have \nprovided another reason to avoid using an appellation not attested in the medieval sources. \n\nFluid Identities and Further Source-Critical Problems\n\nAccording to Eastmond, the conversion of Iwan\u0113, T\u2018amt\u2018a\u2019s father, to Chalcedonian \nOrthodoxy was an expression par excellence of his \u201cfluid\u201d identity. Iwan\u0113\u2019s construction \nof the Church of the Mother of God, perhaps replacing a preexisting structure, as his \n\u201cmausoleum church at Akhtala\u201d (p. 28) was consequently one of the most important \npublic statements of his new faith.54 Thus, the theological message that may be deduced \nfrom its architectural features, its external decorations, and the fresco cycle in its interior \nare of paramount importance for getting as close as possible to Iwan\u0113\u2019s personal beliefs. \nEastmond highlights the blending of Georgian, Byzantine, and Armenian cultural elements \nand theological ideas, heavily emphasizing Iwan\u0113\u2019s efforts at \u201cGeorgianization.\u201d These \ninterminglings are extremely intricate, something that stands out even in Eastmond\u2019s brief, \nperhaps too brief, descriptions.55 But as in his treatment of the written sources discussed \nabove, so in the analysis of the visual material of Axt\u2018ala Eastmond overlooks some \nimportant circumstances that lie at the intersection of art, theology, and key concepts in \nReligionsgeschichte. Let me provide some examples that illustrate the need to add further \nnuance to Eastmond\u2019s assumptions and conclusions.\n\nEastmond makes a good case that the external sculptural decoration of the east fa\u00e7ade of \nthe main church in Axt\u2018ala fits contemporary Georgian style and tastes much more closely \nthan it does any other models, to the point that \u201cas much as stones could speak, those at \nAkhtala shouted out for the triumph of Georgian Chalcedonian orthodoxy\u201d (p. 34). Yet \ninside the church, a central scene, immediately below a disproportionately large Virgin \nEnthroned, is the Communion of the Apostles, which runs along the whole apse.56 I am \nnot sure whether \u201cthe scene subtly emphasises \u2026 the converts\u2019 desire to adhere to trends \nfrom the centre of the Orthodox world,\u201d or whether it also, in a different way, \u201cshouted \nout the triumph of\u2026 [Byzantine?] Orthodoxy.\u201d Given such a central position, the scene was \n\n53.  To mention two examples, Eastmond describes her as \u201ca bargaining chip in the ransom negotiations for \nher father\u201d (p. 2) and underscores \u201chow little regard for Tamta the rest of her family ever publicly displayed\u201d \n(p. 343).\n\n54.  The name Axt\u2018ala is attested only in the fifteenth century; until the fourteenth century, the settlement \nwas referred to by its Armenian name, P\u0142njahank\u2018 (lit. \u201ccopper mines\u201d). A. Lidov, \u201cPlindzaxank-Axtala, istorija \nmonastyrja, ktitor i datirovka rospisi\u201d [Plindaxank-Axtala, the History of the Monastery, Its Founder, and the \nDating of Its Wall Paintings], in Armenia and the Christian Orient, 266\u2013278 (Erevan: Armenian Academy of \nSciences \u201cGitut\u2018yun\u201d Press, 2000), 270.\n\n55.  A more detailed analysis may be found in Lidov\u2019s bilingual Wall Paintings.\n56.  See the relevant illustrations in Lidov, Wall Paintings, 63, 68\u201369, 250\u2013258.", "start_char_idx": 76347, "end_char_idx": 80169, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "121e6804-ea61-4de1-ac06-122ea1ce5d88": {"__data__": {"id_": "121e6804-ea61-4de1-ac06-122ea1ce5d88", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bd48b77d-8790-4a92-bce5-4c34ff5095a7", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "21c051cad12e866229f953e4d839d0eedca3a362417c6409f979827c5df01c0d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b1814fdc-6278-4405-a65d-55b68054cbfe", "node_type": "1", "metadata": {}, "hash": "5056a1c9f1b23152dc9a99aa2611ece2c66304a6097716002329c02cace28352", "class_name": "RelatedNodeInfo"}}, "text": "254  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nhardly a subtlety, and as Lidov has argued, the entire program of the apse \u201cadhere[s] to the \nstrictest Byzantine models\u2026 [and] was not at all characteristic of contemporary Georgian \nchurches.\u201d57\n\nEastmond, too, duly notes that the scene was not a common one in contemporary \nGeorgian churches and that the painters \u201chad to look further west to Byzantium\u201d for \ninspiration (p. 43). He, too, brings forth the only other contemporary Georgian parallel, \nat Q\u2019inc\u2019visi, but fails to specify that there the scene is depicted not in the center of the \napse but on the wall of the bema.58 Lidov, on the other hand, whose study on Axt\u2018ala is the \nmost detailed to date, remarks that the same compositional choice\u2014the Communion of \nthe Apostles\u2014and the same location within the space of the church as in Axt\u2018ala may be \nobserved in five other churches that have been classified as \u201cArmenian Chalcedonian.\u201d59 \nThus, the elements of fluidity and the interpenetration of different pictorial and sculptural \ntraditions in the Church of Axt\u2018ala appear to be rather more complex than Eastmond allows. \n\nEastmond is unsure of the utility of the category \u201cArmenian Chalcedonians\u201d as \ntheorized by Marr and Arutyunova-Fidanyan, since it would denote \u201ca distinct confessional \ngroup\u201d with a high level of self-consciousness and cohesion (p. 45). He questions these \ncharacteristics, since, according to him, the thirteenth-century conversions were driven \nalso by \u201ccynical motives: to seek promotion at the Georgian court\u201d (p. 46). This may be true \nfor such high-standing figures as Iwan\u0113, but even so, the sincerity of a conversion is one \nthing, the public display of that conversion through the deliberate choice of certain themes \nand iconographic programs quite another. This distinction would be especially important if \nIwan\u0113 wished to appeal to an already existing community of Chalcedonian Armenians and \nGeorgians at the same time. We may thus wonder whether Iwan\u0113 really set out to \u201cattempt \nto forge a clearer Georgian identity among worshippers\u201d (p. 41). It may instead be the case \nthat the older interpretation of Iwan\u0113 as seeking to strengthen a Chalcedonian Armenian \ncommunity that had a tendency to distinguish itself from Georgian models by appealing to \nByzantine ones still holds a grain of truth, regardless of the sincerity of the conversions.60 \nThis possibility would also imply that Iwan\u0113 was enacting a carefully thought-out policy \ntoward the various constituencies whose support he needed for controlling the territories \nhe conquered. Indeed, the depiction of the Communion of Apostles with its accompanying \nGreek inscription (on which see below) in the central register of the apse seems to indicate \nthat Iwan\u0113 was engaged in a careful balancing act between different priorities and perhaps \nchose not to favor one group too much over the other when commissioning the decorations \nof his church.\n\nThe sophisticated art-historical evidence and the theological message of Axt\u2018ala\u2019s wall \npaintings go beyond this one scene, of course. They cannot all be explored here, but a few  \n \n\n57.  Ibid., 62, 362.\n58.  Ibid.\n59.  Ibid.\n60.  More detailed consideration of the Axt\u2018ala paintings in relation to the juridical status of the Armenian \n\nChalcedonian Church may be found in Lidov, Wall Paintings, 63\u201364, 362\u2013363.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  255\n\nfurther points will highlight the necessity of paying sufficient attention to the intricacies at \nhand.\n\nI find Eastmond\u2019s discussion of the inscription accompanying the scene of the Communion \nof the Apostles so laconic as to be confusing at best and misleading at worst.", "start_char_idx": 80173, "end_char_idx": 83931, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b1814fdc-6278-4405-a65d-55b68054cbfe": {"__data__": {"id_": "b1814fdc-6278-4405-a65d-55b68054cbfe", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "121e6804-ea61-4de1-ac06-122ea1ce5d88", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "c6ed01c1ee6a00ad15bde547bb0b0936a0746803a04e172735858d7e5dd4baa7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "706833fb-320a-406c-b2ed-393249a34b99", "node_type": "1", "metadata": {}, "hash": "948efb5048a9827dad305f18ca2d083df52f2d18f1a5640beadae34c9b0f86d8", "class_name": "RelatedNodeInfo"}}, "text": "Eastmond \nindicates that the inscription is in Greek, and he reads it as saying, \u201cThis is my blood.\u201d61 \nHe observes that the citation is \u201cunusual\u201d but that it \u201cstress[es] this element of liturgy,\u201d \nwithout specifying what element in the liturgy is being considered. We are then provided \nwith a parallel example from a very different context: \u201cThe blood is similarly stressed in the \nimage of the Crucifixion in the Red Gospels, highlighting the different interpretations the \n[Armenian and Georgian] Churches had of the mixing of wine and water in the Eucharist\u201d \n(p. 43).62 Eastmond makes no further comments regarding, for example, the implications \nof these differences, the usage of each church, and their divergences. He simply goes \non to speculate on how the image and its inscription might have been perceived by the \ncongregation.\n\nEven a reader who is well versed in medieval Armeno-Georgian (and Armeno-\nByzantine) polemical literature has a hard time following the logic of these statements \nand understanding the message of this specific inscription in Axt\u2018ala and the kind of \nparallel that the Red Gospels yield. Despite the very different medium and audience of a \nchurch fresco compared to the more private view that a manuscript affords, did they both \nassume a clearly Chalcedonian position on a specific liturgical practice, namely, the mixing \nof water with wine in the Eucharistic chalice? This seems to be the unstated argument, \nespecially since Eastmond affirms elsewhere that the Red Gospels were \u201cprobably made \nfor a Chalcedonian (i.e. Georgian Christian) patron\u201d (p. 38). Furthermore, he diminishes \nthe importance of the theological message of the inscription in Axt\u2018ala by stating that  \n\u201c[t]hese fine theological differences may have been lost on many of the congregation\u201d (p. \n43). However, this interpretation cannot be accepted and requires revision, particularly if \nthe congregation was composed of monks. Eastmond should also have clarified whether it is \npossible to decipher what the frescoes and the accompanying inscription wished to convey \nor which liturgical tradition they upheld. \n\nThe uniquely Armenian liturgical praxis of not mixing water with wine during the \nEucharistic celebration was one of the major causes of the endless discussions and polemic \nthat raged between the Armenian and Imperial (Byzantine) as well as the Armenian and \nGeorgian Churches over centuries.63 The difference in praxis was also raised in negotiations \n\n61.  The allusion is to Matt. 26:28. Lidov specifies that the inscription appears along the rim of the Eucharistic \nchalice and, again, above the entire composition, but that it does not reproduce Matthew verbatim. Lidov, Wall \nPaintings, 69\u201370, 375\u2013376.\n\n62.  The Red Gospels, also called the Ganjasar Gospels, is a thirteenth-century manuscript currently held in \nthe University of Chicago Library, Goodspeed ms 949. It can be viewed online at http://goodspeed.lib.uchicago.\nedu/ms/index.php?doc=0949.\n\n63.  Among the many studies on this issue, see B. L. Zekiyan, \u201cLa rupture entre l\u2019\u00c9glise g\u00e9orgienne et \narm\u00e9nienne au d\u00e9but du VIIe si\u00e8cle,\u201d Revue des \u00e9tudes arm\u00e9niennes 16 (1982): 155\u2013174, and N. Garso\u00efan, \u201cLe vin \npur du chalice dans l\u2019\u00c9glise arm\u00e9nienne,\u201d in Pratiques de l\u2019eucharistie dans les \u00c9glises d\u2019Orient et d\u2019Occident \n(Antiquit\u00e9 et Moyen-\u00c2ges), vol. 1, L\u2019institution, ed. N. B\u00e9riou, B. Caseau, and D. Rigau, 249\u2013271 (Paris: Institut \n\nhttp://goodspeed.lib.uchicago.edu/ms/index.php?doc=0949\nhttp://goodspeed.lib.uchicago.edu/ms/index.php?doc=0949", "start_char_idx": 83932, "end_char_idx": 87479, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "706833fb-320a-406c-b2ed-393249a34b99": {"__data__": {"id_": "706833fb-320a-406c-b2ed-393249a34b99", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b1814fdc-6278-4405-a65d-55b68054cbfe", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "7aee9bc21bcf368299e8ffb526c90fff81d28eb2b8becc676e49f533bdd1c55b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f34be1d6-08f9-4ba2-a9cc-83d1ecbfe638", "node_type": "1", "metadata": {}, "hash": "2dd8464016caf7d66457fc8672677b9b404b7e928a8e4c3c54b15e0a74f9ff63", "class_name": "RelatedNodeInfo"}}, "text": "256  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nover a possible church union between Armenian and Roman churchmen since the twelfth \ncentury. It is unthinkable that monks or even common people who lived in a region with \na mixed population and were aware of different liturgical usages would miss such an \nunmistakable reference to the divergent traditions. Miaphysite Armenian theologians \nhad interpreted the liturgical peculiarity in a Christological sense since the sixth century. \nFor them, the use of unmixed wine symbolized Christ\u2019s pure blood, on the one hand, and \nhis one nature, on the other.64 It is thus highly intriguing that a Greek inscription in an \nunapologetically Chalcedonian church would emphasize a verse about Christ\u2019s blood in a \nEucharistic context, with no hint of water or mixture. Did it endorse the Armenian Church\u2019s \ncontested usage of pure wine as a symbol of Christ\u2019s blood? This is hardly conceivable. Was \nit then a deliberately ambiguous reference? A more circumstantial interpretation of the \nscene and its inscriptions would be a fascinating topic of research, especially in view of the \nmany other \u201cArmenianizing\u201d elements in the decorations of the Axt\u2018ala church that Lidov \nhas pointed out.65 In his analysis of the scene, Eastmond should have at least clarified what \nthe verse could imply regarding Armenian or Georgian liturgical usages. \n\nThe miniature of the Red Gospels, presented by Eastmond as a parallel case, has a \nvery different iconographic scene and is not comparable to the frescoes of Axt\u2018ala. In the \nCrucifixion scene on fol. 6v, it appears that blood and water issue from Christ\u2019s rib and \nflow into what may have been intended as a Eucharistic cup.66 Presumably, this was a \nsymbolic reference to the mixing of water and wine during the Eucharist and thus endorsed \na Chalcedonian tradition. I have not viewed the image in situ, and the digital reproduction, \nespecially the blue color of the water in contrast to the red of the blood, is not as clearly \nvisible as one would wish. My analysis is consequently tentative. Nevertheless, the issuing of \nblood and water from Christ\u2019s rib when he was on the cross was not in itself debated in the \nArmenian theological tradition. Rather, Armenian theologians insisted on the interpretation \nof the blood as referring to the (pure) Eucharistic wine and the water as symbolizing the \nwater of baptism. \n\nd\u2019\u00e9tudes augustiniennes/Brepols, 2009); reprinted in eadem, Studies on the Formation of Christian Armenia \n(Ashgate: Variorum, 2010), no. XI.\n\n64.  On the basis of John 19:34, medieval Armenian theologians argued that blood issuing from Christ\u2019s rib \nprefigured the Eucharistic (pure) wine, whereas water signified baptism. For discussion, see the sources cited \nin the previous note as well as P. Cowe, \u201cAn Armenian Job Fragment from Sinai and Its Implications,\u201d Oriens \nChristianus 76 (1992): 123\u2013157, and idem, \u201cArmenian Christology in the Seventh and Eighth Centuries with \nParticular Reference to the Contribution of Yovhan \u014cjnec\u2018i and Xosrovik T\u2018argmani\u010d\u2018,\u201d Journal of Theological \nStudies 55, no. 1 (2004): 30\u201354.\n\n65.  Lidov interprets this inscription as a rejection of a Roman liturgical usage introduced in the Armenian \nChurch in Cilician Armenia, namely, the taking of only the host during the communion, and as an endorsement of \nthe Byzantine Orthodox practice of taking both the bread and the wine. Lidov, Wall Paintings, 376. This subject, \nhowever, is not an important theme in twelfth- and thirteenth-century Armenian theological discussions, \nwhereas the use of mixed versus unmixed wine is one of the most prominent. It is thus in this direction that I \nbelieve research may yield interesting results.\n\n66.  This image can be viewed at http://goodspeed.lib.uchicago.edu/view/index.php?doc=0949&obj=016.\n\nhttp://goodspeed.lib.uchicago.edu/view/index.php?doc=0949&obj=016", "start_char_idx": 87482, "end_char_idx": 91388, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f34be1d6-08f9-4ba2-a9cc-83d1ecbfe638": {"__data__": {"id_": "f34be1d6-08f9-4ba2-a9cc-83d1ecbfe638", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "706833fb-320a-406c-b2ed-393249a34b99", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "3bb088a09b01e35476bc27fd9b3138fae45832952f403e76658c22346e572acb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d52a1439-18d6-47aa-be90-bd8eb3518924", "node_type": "1", "metadata": {}, "hash": "11f92c217aba32d3bd762214f78b32053b690ab772a5ac1eedd86384da67afb1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  257\n\nThe \u201cChalcedonian\u201d nature of the Red Gospels has been questioned on the basis of \nits trilingual inscription.67 More importantly, the unanswered questions regarding the \ncommissioner(s), scribes, miniaturists, and time periods involved in the creation of this \nmanuscript are in need of more thorough investigation before any conclusions may be \ndrawn. As Yovs\u0113p\u2018ean\u2019s pioneering study of this manuscript in 1940 indicated, the codex \nis composed of three distinct parts, written in three different hands and illuminated by \nat least two other miniaturists. The text of the Gospels, with ornamental headpieces and \nmarginal decorations, was likely copied earlier. To this, folios with full-page miniatures by \ntwo different artists were later added. Furthermore, canon tables were traced by yet another \nhand than those that produced dominical scenes. In addition, the tables were executed on \nparchment of different quality, according to Yovs\u0113p\u2018ean.68 Given the multilayered process of \nthe manuscript\u2019s production, making any comments on the Christological orientation of the \nmanuscript\u2019s commissioner (and was there only one commissioner?) appears premature. \nSimilarly, a better-informed analysis of the fresco cycle of Axt\u2018ala may lead to very different \nconclusions, highlighting a much more complex religious/confessional situation.\n\nAn overly zealous desire to affirm the hegemony of Georgian or Georgianizing tendencies \nin the decorations of Axt\u2018ala leads Eastmond to yet another curious conclusion. He reveals \nthat paintings of \u201cparticularly celebrated Georgian saints\u201d were executed \u201cto either side \nof the west door, a location where everyone leaving the church must see them\u201d (p. 43). He \nthen compares this placement to the \u201cless prominent\u201d position of two saints \u201cparticularly \nvenerated in Armenia, Sts. Gregory the Illuminator and Jacob of Nisibis,\u201d because they \nappear \u201camong the sixteen Church Fathers in the lowest register of the apse of the church. \nUniform in dress and appearance with the other Church Fathers, and hidden from view \nbehind the templon screen\u2026 \u201d (p. 45). But the implied contrast completely overlooks the \nso-called sacred hierarchy within a holy site. In a number of religious traditions it is the \n\u201cHoly of Holies\u201d that is concealed from general view and accorded the greatest awe and \nveneration. In a Christian context, the location in the center of the apse is anything but \n\u201cless prominent.\u201d On the contrary, it is where the culmination of the liturgical service\u2014the \nEucharist\u2014takes place, accessible only to the few who administer it, a fact that heightens its \nmystical significance. Here, too, one is bound rather to agree with Lidov: \u201cThe choice of the \nholy bishops in the altar apse also reveals the intentions of those behind the programme. \nIn one of the most prestigious locations, to the right of the synthronon in the centre of the \nfirst tier, we find Gregory the Illuminator.\u201d69 Lidov goes on to emphasize the importance \n\n67.  I. Rapti, \u201cArt chr\u00e9tien en Anatolie Turque au XIIIe si\u00e8cle: Les \u00c9vangiles rouges de Chicago (University \nLibrary, Goodspeed 949),\u201d in M\u00e9langes Catherine Jolivet-L\u00e9vy, ed. S. Brodbeck et al., 473\u201398 (Paris: Association \ndes amis du Centre d\u2019histoire et civilisation de Byzance, 2016), has interesting reflections on this matter despite \nthe curiously anachronistic title of the article.\n\n68.  G. Yovs\u0113p\u2018ean, \u201cMi je\u1e59agir Awetaran\u201d [A Gospel manuscript], Hayastaneayc\u2018 eke\u0142ec\u2018i 1, no.", "start_char_idx": 91391, "end_char_idx": 94962, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d52a1439-18d6-47aa-be90-bd8eb3518924": {"__data__": {"id_": "d52a1439-18d6-47aa-be90-bd8eb3518924", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f34be1d6-08f9-4ba2-a9cc-83d1ecbfe638", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "54c83a52be99a8654b67df95a642579fb9c76a97e92b3decc66170f478d445cb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b1de8258-7025-493b-93f7-65552c62264d", "node_type": "1", "metadata": {}, "hash": "62815b138519c584cf02700434215c5e50241e3a2549876b69a8c5d9186dce55", "class_name": "RelatedNodeInfo"}}, "text": "11 (1940): \n15\u201329, reprinted in idem, Nyut\u2018er ew usumnasirut\u2018iwnner hay arvesti ew m\u0161akuyt\u2018i patmut\u2018yan [Materials \nand research on Armenian art and culture], book 2, 45\u201359 (New York: n.p., 1943), and in idem, Nyut\u2018er ew \nusumnasirut\u2018iwnner hay arvesti patmut\u2018yan [Materials and Research on Armenian Art History], 2:108\u2013115 \n(Erevan: Armenian Academy of Sciences Press, 1987).\n\n69.  Lidov, Wall Paintings, 79, 81, illustrations at 265, quotation from 373.", "start_char_idx": 94963, "end_char_idx": 95418, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b1de8258-7025-493b-93f7-65552c62264d": {"__data__": {"id_": "b1de8258-7025-493b-93f7-65552c62264d", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d52a1439-18d6-47aa-be90-bd8eb3518924", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "84fab0de3552b80f2f23f0afef4e0f0d3251025cca4ce02a3e31834015368742", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "affd787b-9ee8-49ef-af6e-c1bc27d9d1cb", "node_type": "1", "metadata": {}, "hash": "1f889166d11687f3f26892d882241fb850709e7f7f9bc427116fd797d64900bd", "class_name": "RelatedNodeInfo"}}, "text": "258  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nof the cult of St. Gregory the Illuminator among Armenians of various confessions, both \nChalcedonian and not. These nuances are, unfortunately, missing from Eastmond\u2019s \ndiscussion of Axt\u2018ala\u2019s fresco cycle.\n\nEastmond also points out various architectural and topographic features of the Axt\u2018ala \nmonastic complex that were created deliberately to emphasize visually its different \ntheological orientation compared to the nearby non-Chalcedonian Armenian monasteries. \nOne of these features was the arrangement of the buildings. In Axt\u2018ala the main church \nbuilt by Iwan\u0113 stood alone in the center of the complex, in contrast to the more clustered \narrangement of ancillary buildings around the main church typical of Armenian monasteries \nin the region (p. 30). In order to support this point, Eastmond would have been well advised \nto provide the ground plan of Axt\u2018ala, as he did for Go\u0161avank\u2018 (p. 32) and Ha\u1e59i\u010davank\u2018 (p. 49), \nincluding the date of the construction of various buildings within the complex. Since these \nwere built at different points in time, Eastmond would have made a more convincing case \nhad he considered how such deliberate choices in the arrangement of the buildings could be \nsustained or developed over the medium to long term.\n\nThe above discussion shows that in employing art-historical and architectural evidence \nas indicators of cultural interaction, just as in the use of written sources, one must pay \ndue attention to the various details that make up the whole picture. The exploration of \nseemingly contradictory elements cannot be left to overly succinct descriptions that blur \nthese elements\u2019 most substantial features. Consequently, a reliable comparative approach \nrequires knowledge and application of methodologies not only from the field of art history \nbut also, for example, from theology and the history of interactions among the various \nrelevant groups. Only then can we appreciate the full range of issues that were at stake and \ndefined cultural interactions and entanglements, particularly those crossing ethnic and \nreligious boundaries.\n\nParvus error in principio \u2026 \n\nI would like to round off this essay with some minor critical remarks. Although the \npresence of certain errors or the presentation of some not unanimously accepted \nhypotheses (such as the \u201cKurdish origin\u201d of the Zak\u2018arids) as established facts may seem \ninconsequential to the overall argument of the book, they can give rise to ambiguities and, \npossibly, further hypotheses, particularly among nonspecialist readers. As Doctor Angelicus \nadmonished centuries ago: \u201cParvus error in principio magnus est in fine.\u201d70 \n\nEastmond\u2019s citations of primary sources are not always clear, especially when more \nthan one edition or translation of a work is included in the bibliography but the footnotes \ncontain only the name of the author or the title without further details. For example, if one \nwishes to consult the references to Kartlis Cxovreba (first cited on p. 3, n. 7) or Step\u2018anos \n\u014crb\u0113lean (first cited on p. 37, n. 22), one cannot be sure which edition Eastmond is citing, \nsince the bibliography contains three items under \u201cKartlis Tshkovreba\u201d and two under \n\u201cStepanos Orbelian\u201d (both on p. 397).\n\n70.  \u201cA small mistake in the beginning is a big one in the end\u201d. Thomas Aquinas, \u201cProoemium,\u201d in De ente et \nessentia, consulted at http://www.corpusthomisticum.org/oee.html. \n\nhttp://www.corpusthomisticum.org/oee.html\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  259\n\nArmenologists will experience some cognitive dissonance when reading the caption of \nan illustration from the famous Ha\u0142bat Gospels (p. 52, fig. 17, and the color plate between \npp. 132 and 133). The figure on the lower left with fish appears as \u201cSahak,\u201d instead of the \nname reported in the manuscript, the rather nonbiblical \u0160eranik.", "start_char_idx": 95422, "end_char_idx": 99362, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "affd787b-9ee8-49ef-af6e-c1bc27d9d1cb": {"__data__": {"id_": "affd787b-9ee8-49ef-af6e-c1bc27d9d1cb", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b1de8258-7025-493b-93f7-65552c62264d", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "7117014e9ecb3382c46c63d92a2287c42fdbb29b7be000ca6f4243b02812fdc3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c5d14d5e-14f7-4c1b-9eaa-c06c1f307eb6", "node_type": "1", "metadata": {}, "hash": "77286dc235ca06d13ba482714ae5984b92bdbf85063de3292ef930ad19aec8ef", "class_name": "RelatedNodeInfo"}}, "text": "The confusion is likely \ndue to a transposition of the commissioner\u2019s name, which was indeed Sahak. On the other \nhand, \u0160eranik was probably the same person as a homonymous soldier recorded in one of \nthe inscriptions of Ani. This illustration is noteworthy, since it represents a unique feature \nof the Ha\u0142bat Gospels, in which numerous depictions of daily life have made their way even \ninto dominical scenes.71\n\nI wonder if it is wise to use a nineteenth-century engraving of walls or a gate in Konya \n(p. 148, fig. 43; p. 151, fig. 46) to draw conclusions about the use of spolia in their thirteenth-\ncentury reconstruction. One would wish to be better informed of the context of the \nengraving and the reliability of such a visual source. On a different occasion, Eastmond does \nnot fail to note that even photographs and their \u201cstaging\u201d require a critical eye before they \ncan be used as sources (pp. 158\u201359, figs. 50 and 51).\n\nWhen discussing war and relics as booty during the Mongol campaigns in Anatolia and \nthe participation of Armenians in these campaigns, Eastmond makes an unclear remark \nwith regard to the \u201cisland monastery of Aghtamar [which] was known as the seat of St. \nBartholomew\u201d (p. 374). It might be useful for non-specialists to explain the implications \nof this reference. Eastmond probably wished to indicate that the Catholicosate of A\u0142t\u2018amar \n(which lasted from 1113 to 1895) claimed to represent the true center of the Armenian \nChurch as the heir to Apostle Bartholomew\u2019s seat. A few words on the centrality of Apostle \nBartholomew in buttressing the apostolic claims of the Armenian Church\u2014not only the \n\u201cisland monastery of Aghtamar\u201d\u2014would have significantly clarified the importance of his \nrelics and of their transfer to the monastery of Ha\u0142bat.72 \n\nThe book closes with a note on the importance of conducting studies that cross \n\u201cmodern political and academic frontiers\u201d (p. 393) and briefly touches on the possible \nbiases and problems involved in doing so. This is a conviction that I fully share, but I \ninsist that such research be done with a thorough knowledge of the disciplines that one \nwishes to bridge. Eastmond then asserts that \u201cArmenians are... reluctant to place their \nculture within a broader framework of Islamic/Turkish culture,\u201d a statement whose terms \ncontradict his very premises and aspirations. It is anachronistic to apply the blanket term \n\u201cTurkish culture\u201d to the medieval Turkic peoples that inhabited Anatolia, and it does not \ndo justice to the diversity that Eastmond sets out to highlight in his book. If we are to \nabandon categorizations that emerged from outdated notions of nation-states, as Eastmond \npersuasively advocates throughout the book, why subsume the great variety and vibrancy \n \n\n71.  K. Mat\u2018evosyan, Ha\u0142bati avetaran\u0259: Anii manrankar\u010d\u2018ut\u2018yan ezaki nmu\u0161 [The Ha\u0142bat Gospels: A Unique \nExample of Miniature Illumination from Ani] (Erevan: Nairi, 2012), 12\u201325, and idem, \u201cThe History of the \nMonastery of Ho\u1e59omos,\u201d in Ho\u1e59omos Monastery: Art and History, ed. E. Vardanyan, 17\u201353 (Paris: Association \ndes amis du Centre d\u2019histoire et civilisation de Byzance, 2015), 44.\n\n72.  On this subject, see, most recently, V. Calzolari, Les Ap\u00f4tres Thadd\u00e9e et Barth\u00e9lemy: Aux origines du \nchristianisme arm\u00e9nien (Turnhout: Brepols, 2011).", "start_char_idx": 99363, "end_char_idx": 102676, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c5d14d5e-14f7-4c1b-9eaa-c06c1f307eb6": {"__data__": {"id_": "c5d14d5e-14f7-4c1b-9eaa-c06c1f307eb6", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "affd787b-9ee8-49ef-af6e-c1bc27d9d1cb", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "d00d198dd421b78d0245837dedbe06837d6e4e502e20df2ec5649f06f945f922", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4ab8f041-3c63-4d28-a13a-be4e0fa89d1b", "node_type": "1", "metadata": {}, "hash": "a9002b0734afbc862c27af199b11589f1f4cda04d431d5a9bc0883035ed898be", "class_name": "RelatedNodeInfo"}}, "text": "260  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nof Turkic cultures in medieval Anatolia under the label \u201cIslamic/Turkish,\u201d which echoes a \ntwentieth-century political formation\u2014the nation-state? \n\nMoreover, Eastmond\u2019s statement also neglects the legacy of numerous noteworthy \nscholars. I would like to mention just one prominent historian who was far from a marginal \nfigure: Levon Xa\u010d\u2018ikean, the director of the Institute of Ancient Manuscripts (Matenadaran, \nErevan) from 1954 until his death in 1982. A cursory look at the titles in his Opera, collected \nin a three-volume publication, is enough to highlight his engagement with the history \nof medieval Anatolia and the different peoples that inhabited it, as well as the place of \nthe Armenians therein and their multifaceted interactions with Turkic and other peoples \nthroughout the Middle Ages.73 \n\nTo support the thesis of \u201cArmenian exceptionalism,\u201d Eastmond cites two exhibitions \ndedicated to Byzantine art and contrasts the unwillingness of Armenian lenders to \nparticipate in them with such lenders\u2019 interest in exhibitions dedicated entirely to Armenian \nart and culture. Even leaving aside the supposition that it would be logical to expect more \nArmenian lenders and objects to be present in an exhibition that focuses on Armenian \nrather than Byzantine art, I am not sure how Armenian participation or lack thereof in \nByzantine art exhibitions illuminates tendencies in the study of Armenian history outside \nthe \u201cframework of Islamic/Turkish culture.\u201d Eastmond should have provided further \nremarks to clarify his criticism.\n\nConcluding Thoughts\n\nAs the saying goes, \u201cthe devil is in the details,\u201d and it is not the details that make \nEastmond\u2019s book interesting. Rather, it is his courage not to be boggled by them and to \nlook beyond them, to outline the big picture and try to make sense of a world in which, \ndespite difference and conflict, peoples, goods, and ideas moved and enriched each other. \nThis vision the book manages to convey with great force, but the precise delineation of the \nvarious movements with their complexities and a rigorous analysis of the sources remains \nto be done.\n\nDespite its shortcomings, Eastmond\u2019s monograph is an important contribution to the \nstudy of multicultural interactions in a part of the world that is usually not explored from \nthis perspective. Viewed as marginal from the centers of the great empires, the homeland \nof T\u2018amt\u2018a in northern Armenia and her new base in Xlat\u2018 on the shores of Lake Van were, \nnevertheless, part of an interconnected world with specific local configurations. Bridging \nthese two dimensions requires a scholar to overcome research paradigms tied to \u201cnational \nhistories\u201d or specific academic disciplines. This is an arduous task and admittedly difficult to \ncomplete by one individual. Eastmond\u2019s willingness to face a challenge of this magnitude is \ncommendable. The monograph marks an important step in raising greater awareness about \nthe untapped potential of research on entangled histories, and it will certainly encourage \nspecialists in various relevant fields to develop this approach further.\n\n73.  L. Xa\u010dikean, A\u0161xatut\u2018yunner [Opera], 3 vols. (Erevan: Gandzasar, 1995\u20132008).", "start_char_idx": 102680, "end_char_idx": 105922, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4ab8f041-3c63-4d28-a13a-be4e0fa89d1b": {"__data__": {"id_": "4ab8f041-3c63-4d28-a13a-be4e0fa89d1b", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c5d14d5e-14f7-4c1b-9eaa-c06c1f307eb6", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "5f49077a65ba808d47316140c3bba996595f3c3c8be6cc1d60032ca925d6de35", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "34b0ce10-86a4-4bce-a479-c54600320ecf", "node_type": "1", "metadata": {}, "hash": "4f0834fd9cf15e865be3369d8df5860d0d8772386d1637ab974565c1be3f34e0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  261\n\nBibliography\n\nPrimary Sources\n\nAvagyan, S., and H. 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Moscow: Dmitry Pozharsky \nUniversity, 2014. http://hierotopy.ru/contents/AhtalaBookAll2014.pdf.\n\nManandyan, H. Erker [Opera]. Vol. 3. Erevan: Armenian Academy of Sciences Press, 1977. \n\nMargarian [Margaryan], H. \u201cAutour des hypoth\u00e8ses de l\u2019origine Kurde de la maison \nprinci\u00e8re arm\u00e9nienne des Zakarids.\u201d Iran and the Caucasus 1 (1997): 24\u201344. \n\nMargaryan, H. \u201cZak\u2018aryanneri cagman avandut\u2018yun\u0259 mi\u01f0nadaryan hay patmagrut\u2018yan me\u01f0\u201d \n[The Tradition on the Origin of the Zak\u2018arids in Medieval Armenian Historiography]. \nPatmabanasirakan handes 2-3 (1992): 139\u201352.\n\n\u2014\u2014\u2014. \u201cZak\u2018aryanneri cagum\u0259\u201d [The Origin of the Zak\u2018arids]. Patmabanasirakan handes 1-2 \n(1994): 156\u201375. \n\nMat\u2018evosyan, K. \u201cThe History of the Monastery of Ho\u1e59omos.\u201d In Ho\u1e59omos Monastery: Art \nand History, edited by E. Vardanyan, 17\u201353. Paris: Association des amis du Centre \nd\u2019histoire et civilisation de Byzance, 2015.\n\n\u2014\u2014\u2014. Ha\u0142bati avetaran\u0259: Anii manrankar\u010d\u2018ut\u2018yan ezaki nmu\u0161 [The Ha\u0142bat Gospels: A \nUnique Example of Miniature Illumination from Ani]. Erevan: Nairi, 2012.\n\nMat\u2018evosyan, K., and S. Boloyan. \u201cThe Scriptorium of Ho\u1e59omos Monastery.\u201d In Ho\u1e59omos \nMonastery: Art and History, edited by E. Vardanyan, 325\u201359. Paris: Association des \namis du Centre d\u2019histoire et civilisation de Byzance, 2015.\n\nPogossian, Z. \u201cThe Foundation of the Monastery of Sevan: A Case Study on Monasteries, \nEconomy and Political Power in IX\u2013X Century Armenia.\u201d In Le valli dei monaci: Atti \ndel III convegno internazionale di studio \u201cDe Re Monastica,\u201d Roma-Subiaco, 17\u201319 \nmaggio, 2010, edited by L. Ermini Pani, 1:181\u2013215.", "start_char_idx": 112857, "end_char_idx": 115479, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9dbecd50-0c28-4ae7-a17d-f7853b98aa66": {"__data__": {"id_": "9dbecd50-0c28-4ae7-a17d-f7853b98aa66", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "95c40700-9338-4f07-b74e-3a91922d24bb", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "2791b50fdf112ec472e4e9ce95e142b9dc6b84bdc8759de170177e3e538fd581", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "314b92a9-0adb-4004-bf6d-ca59bd77d565", "node_type": "1", "metadata": {}, "hash": "53823894674cc041849917e5211ff2099b39248df953b2d09679318a3bc40bc1", "class_name": "RelatedNodeInfo"}}, "text": "Spoleto: Centro italiano di studi \nsull\u2019alto medioevo, 2012.\n\nhttp://hierotopy.ru/contents/AhtalaBookAll2014.pdf", "start_char_idx": 115480, "end_char_idx": 115592, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "314b92a9-0adb-4004-bf6d-ca59bd77d565": {"__data__": {"id_": "314b92a9-0adb-4004-bf6d-ca59bd77d565", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9dbecd50-0c28-4ae7-a17d-f7853b98aa66", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "7d2464535c74afd17e4cf565bed28f40435ea292dd5e0f0dc008afdd705cddf9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0ca02fd7-4671-417a-a2b1-36704dd3a1f3", "node_type": "1", "metadata": {}, "hash": "8e320aa711045806e31f3e6fc13b5279cd67729e6f846a4fc1c36377ea490d3d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nWomen, Identity, and Power:  A Review Essay of Tamta\u2019s World \u2022  265\n\nRapti, I. \u201cArt chr\u00e9tien en Anatolie Turque au XIIIe si\u00e8cle: Les \u00c9vangiles rouges de Chicago \n(University Library, Goodspeed 949).\u201d In M\u00e9langes Catherine Jolivet-L\u00e9vy, edited by S. \nBrodbeck et al., 473\u201398. Paris: Association des amis du Centre d\u2019histoire et civilisation \nde Byzance, 2016.\n\n\u0160ahnazareanc\u2018, A. S. \u201cZak\u2018arean (Erkaynabazuk) tohmi cagum\u0259, ga\u0142t\u2018\u0259 d\u0113pi Joraget ew \nnaxordner\u0259: \u017dA/\u017dB dar\u201d [The Origin of the Zak\u2018arid (Long-Armed) Dynasty, [Its] \nEmigration to Joraget, and [Its] Forefathers: Eleventh\u2013Twelfth Centuries]. In So\u0142akat\u2018: \nS. \u0112\u01f0miacni Hayagitakan \u017do\u0142ovacu [So\u0142akat\u2018: Collection of [works] on Armenian studies \nof St. \u0112\u01f0miacin], book 1, 66\u201383. Va\u0142ar\u0161apat/\u0112\u01f0miacin: Holy \u0112\u01f0miacin Publishing, 1913.\n\nSmith, A. D. \u201cNational Identities: Modern and Medieval.\u201d In Concepts of National Identity \nin the Middle Ages, edited by L. Johnson, A. V. Murray, and S. Forde, 21\u201346. Leeds: \nUniversity of Leeds, 1995.\n\nToumanoff, C. Les dynasties de la Caucasie chr\u00e9tienne de l\u2019Antiquit\u00e9 jusqu\u2019au XIXe si\u00e8cle: \nTables g\u00e9n\u00e9alogiques et chronologiques. Rome: n.p., 1990.\n\n\u2014\u2014\u2014. Manuel de g\u00e9n\u00e9alogie et de chronologie pour l\u2019historie de la Caucasie chr\u00e9tienne \n(Arm\u00e9nie-G\u00e9orgie-Albanie). Rome: Edizioni Aquila, 1976.\n\nVacca, A. \u201cConflict and Community in the Medieval Caucasus.\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): \n66\u2013112.\n\nXa\u010dikean, L. A\u0161xatut\u2018yunner [Opera]. 3 vols. Erevan: Gandzasar, 1995\u20132008.\n\n\u2014\u2014\u2014. \u201cXIV\u2013XV dareri haykakan giw\u0142akan hamaynk\u2018i masin\u201d [On the Armenian Village \nCommunity in the Fourteenth to Fifteenth Centuries]. Patmabanasirakan handes 1 \n(1958): 110\u201334. \n\nYalman, S. \u201cThe \u2018Dual Identity\u2019 of Mahperi Khatun: Piety, Patronage and Marriage across \nFrontiers in Seljuk Anatolia.\u201d In Architecture and Landscape in Medieval Anatolia, \n1100\u20131500, edited by P. Blessing and R. Goshgarian, 224\u201352. Edinburgh: Edinburgh \nUniversity Press, 2017.\n\nYovs\u0113p\u2018ean, G. \u201cMi je\u1e59agir Awetaran\u201d [A Gospel Manuscript]. Hayastaneayc\u2018 eke\u0142ec\u2018i 1, no. \n11 (1940): 15\u201329.\n\n\u2014\u2014\u2014. Nyut\u2018er ew usumnasirut\u2018iwnner hay arvesti ew m\u0161akuyt\u2018i patmut\u2018yan [Materials and \nResearch on Armenian Art and Culture]. Book 2. New York: n.p., 1943.\n\n\u2014\u2014\u2014. Nyut\u2018er ew usumnasirut\u2018iwnner hay arvesti patmut\u2018yan [Materials and Research on \nArmenian Art History]. Vol 2. Erevan: Armenian Academy of Sciences Press, 1987.\n\nZekiyan, B. L. L\u2019Armenia e gli armeni. Polis lacerata e patria spirituale: La sfida di una \nsopravvivenza. Milan: Guerrini e associati, 2000.", "start_char_idx": 115595, "end_char_idx": 118121, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0ca02fd7-4671-417a-a2b1-36704dd3a1f3": {"__data__": {"id_": "0ca02fd7-4671-417a-a2b1-36704dd3a1f3", "embedding": null, "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6786", "node_type": "4", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "e9175c8308febf1b102e68c8f98ddd4e08eb6f8b4fda7cdce6980fed7d7a50dc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "314b92a9-0adb-4004-bf6d-ca59bd77d565", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "f9d7203cb2532f7846d287b84615dab3ddb836fcd542f47f50027f7252c315bd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "34956ac9-51d6-4e96-bbcd-1e7cd2f064c6", "node_type": "1", "metadata": {}, "hash": "0145e9af1eda2f2637c01b44147018a30e813e9fcef83a7cf56dec869204ab68", "class_name": "RelatedNodeInfo"}}, "text": "266  \u2022  Zaroui Pogossian\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n\u2014\u2014\u2014. \u201cLe croisement des cultures dans les regions limitrophe de G\u00e9orgie, d\u2019Arm\u00e9nie et de \nByzance.\u201d Annali di Ca\u2019 Foscari 25, no. 3 (1986): 81\u201396. \n\n\u2014\u2014\u2014. \u201cPr\u00e9misses pour une m\u00e9thodologie critique dans les \u00e9tudes arm\u00e9no-g\u00e9orgienne.\u201d \nBazmav\u0113p 139 (1981): 460\u201369. \n\n\u2014\u2014\u2014. \u201cLa rupture entre l\u2019\u00c9glise g\u00e9orgienne et arm\u00e9nienne au d\u00e9but du VIIe si\u00e8cle.\u201d Revue \ndes \u00e9tudes arm\u00e9niennes 16 (1982): 155\u201374. \n\n\u2014\u2014\u2014. \u201cLo studio delle interazioni politiche e culturali tra le popolazioni della Subcaucasia: \nAlcuni problemi di metodologia e di fondo in prospettiva sincronica e diacronica.\u201d In \nIl Caucaso: Cerniera fra culture dal Mediterraneo alla Persia (secoli IV\u2013XI), 1:427\u201381. \nSpoleto: Centro italiano di studi sull\u2019alto medioevo, 1996.", "start_char_idx": 118125, "end_char_idx": 118908, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "34956ac9-51d6-4e96-bbcd-1e7cd2f064c6": {"__data__": {"id_": "34956ac9-51d6-4e96-bbcd-1e7cd2f064c6", "embedding": null, "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6787", "node_type": "4", "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "hash": "3d889af8ed7d9490c0984685753d24149e92b9e5327ba1f03cc846812f3e4d75", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0ca02fd7-4671-417a-a2b1-36704dd3a1f3", "node_type": "1", "metadata": {"identifier": "alusur-6786", "author": "Pogossian, Zaroui", "title": "Women, Identity, and Power: A Review Essay of Antony Eastmond, Tamta\u2019s World", "date": "2019-11-15", "file": "alusur-6786.pdf"}, "hash": "c1180b17f95ee0743b14675bc1c71035ed58b83348c31e0ed30c18456c72453d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e3321d39-852f-4726-8573-baa27308c4b0", "node_type": "1", "metadata": {}, "hash": "b71acfad9a6cf0b3418075fd47231a91ed55f442258d312635dd464b1ff71959", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 267-272\n\nConference Report\n\nHeld at the American University of Beirut over two intense days and sponsored by the Sheikh Zayed \nBin Sultan Al-Nahyan Chair for Islamic \nand Arabic Studies (marking one hundred \nyears since the birth of Sheikh Zayed), this \nconference was organized by Bilal Orfali \n(Professor of Arabic and Islamic Studies \nand Chair of the Department of Arabic \nand Near Eastern Languages at AUB), \nMohammed Rustom (Associate Professor \nof Islamic Studies at Carleton University \nand Library of Arabic Literature Senior \nFellow at NYU Abu Dhabi), and Radwan \nSayyid (Visiting Professor and current \nSheikh Zayed Bin Sultan Al-Nahyan Chair \nfor Islamic and Arabic Studies).\n\nT h e  c o n f e r e n c e  w a s  d e d i c a t e d  t o \nexploring the relationship between Islamic \nethics and Islamic mysticism, usually \nknown as Sufism\u2014though the debate \nas to whether \u201cmysticism\u201d is equivalent \nto \u201cSufism\u201d or to the Arabic ta\u1e63awwuf \nremains open. It brought together well- \n \n\nknown scholars in the field from around \nthe world. The Dean of the Faculty of Arts \nand Sciences, Nadia El Cheikh, opened \nthe conference along with the organizers, \nreminding the audience of the history \nof scholarship in Islamic studies at the \nAmerican University of Beirut that has \nbeen enabled by the creation of the Sheikh \nZayed Chair in 1972. Bilal Orfali stressed \nthe importance of encouraging research \non and around Islamic mysticism, or \nta\u1e63awwuf, and especially on its relevance \nto Islamic ethics, a subfield that remains \nunderstudied to this day. One of the goals \nof this conference was to challenge the \nwidely held idea that ethics in Islam and \nIslamic civilization are mainly inherited \nfrom previous or neighboring civilizations, \nw i t h o u t  a n y  n o t a b l e  i n d i g e n o u s \ncontribution. Radwan Sayyid considered \nthe conference a first answer to last year\u2019s \nconference \u201cTowards a Reconstruction of \nIslamic Studies,\u201d also held at the American \nUniversity of Beirut, while Mohammed \n \n\nMysticism and Ethics in Islam \n(American University of Beirut, 2\u20133 May 2019)\n\nConference Organizers: \nBilal Orfali, Mohammed Rustom, and Radwan Sayyid\n\nReport by: \n Louise Gallorini \n\nAmerican University of Beirut \n\n(lcg01@mail.aub.edu)\n\nA\nl-\u02bf\n\nU\n\u1e63\u016b\n\nr \nal\n\n-W\nus\n\n\u1e6d\u0101\n \n\n   \n   \n\n   \n   \n\n   \n   \n\n   \nC\n\nre\nat\n\niv\ne \n\nC\nom\n\nm\non\n\ns\n\nmailto:lcg01%40mail.aub.edu?subject=", "start_char_idx": 47, "end_char_idx": 2463, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e3321d39-852f-4726-8573-baa27308c4b0": {"__data__": {"id_": "e3321d39-852f-4726-8573-baa27308c4b0", "embedding": null, "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6787", "node_type": "4", "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "hash": "3d889af8ed7d9490c0984685753d24149e92b9e5327ba1f03cc846812f3e4d75", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "34956ac9-51d6-4e96-bbcd-1e7cd2f064c6", "node_type": "1", "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "hash": "ac91047bf78afd8d6a9f48d47d24ec3c79741679906c0b086a0a0d5913e2bec8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "77d3e407-ca70-4283-a9ac-601bbbdf7190", "node_type": "1", "metadata": {}, "hash": "4d57c6f2dceada89fafab56c232a0c640c43543d9f6324a8fc0fb3d9ef003637", "class_name": "RelatedNodeInfo"}}, "text": "268  \u2022  Louise GaLLorini \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nRustom provided the audience with an \noverview of the conference\u2019s themes and \npanels.\n\nThe conference program consisted \nof seven panels and a keynote address \ndelivered by Jamal Elias of the University \nof Pennsylvania, who presented a scholarly \ndiscussion on an Ottoman author\u2019s reading \nof R\u016bm\u012b\u2019s Mathnaw\u012b. \n\nMay 2, 2019\n\nPanels 1 and 2: Defining Boundaries\n\nThe first two panels, chaired, respec-\nt i v e l y,  b y  R a m z i  B a a l b a k i  ( A m e r i c a n \nUniversity of Beirut) and Atif Khalil \n(University of Lethbridge), opened the \nconference bilingually, as the first panel\u2019s \nspeakers presented in Arabic and the \nsecond panel\u2019s in English. \n\nSuad al-Hakim (Lebanese University) \npresented a paper entitled \u201cEthics in \nSufism: Between the Refinement of the Soul \nand the Refinement of Behavior,\u201d based \non the works of three Sufi personalities: \nal-Qa\u1e63\u1e63\u0101b (ninth century CE), al-Jar\u012br\u012b (d. \n923), and al-Kitt\u0101n\u012b (d. 933). The paper \namounted to a reflection on the idea of \nethics as public performance and not only \nas a set of internal qualities.\n\nChafika Ouail (Orient Institute Beirut) \npresented \u201cThe Ordering of Knowledge to \n(Re)Produce Ethical Concepts in Sufism,\u201d \ntracing the gradual transformation of \nethical values from communally inherited \nconcepts to ontological ideas that bear \ndifferent meanings and practices from \ntheir original forms. The paper als o \nexplored the varying social repercussions \nof such values and their production and \npractice between the personal and the \ncommunal and in relationship with their \nevolving sociohistorical context.\n\nThe paper of Issam Eido (Vanderbilt \nUniversity), read by Bilal Orfali, was \ntitled \u201cShades and Hues of Sufis and the \nConcept of Ethics in Sufi Literature,\u201d and \nit explored and analyzed the two basic Sufi \nconcepts of \u201cstation\u201d (maq\u0101m) and \u201cstate\u201d \n(\u1e25\u0101l) within the nuances of the ideas of \nfixity and instability, using the theoretical \nworks of Foucault and his analysis of Greek \nethical categories.\n\nConcluding the first panel was a paper \nby Khaled Abdo (Mu\u02bemin\u016bn bil\u0101 \u1e25ud\u016bd \nInstitute), \u201cFrom Criticism of Sufism to \nthe Reform of Sufi Ethics: Discovering the \nworks of al-Daylam\u012b.\u201d The paper presented \nthe interesting case of a scholar who \nveered from a critical stand on Sufism in \ngeneral to its adoption, while trying to \npave the way to its reformation. This paper \nexplored the works of al-Daylam\u012b (d. 1192), \nfocusing in particular on his book The \nReformation of Ethics (I\u1e63l\u0101\u1e25 al-akhl\u0101q), \nwhich deals with Sufi ethics and the \nreformation of Sufism as well as the Sufi \nstance toward philosophy; al-Daylam\u012b\u2019s \nbook has been so far overlooked as a \npotentially theoretical grounding work on \nthis subject.\n\nThe second panel began with Michael \nArnold (American University of Beirut), \nwho presented a paper entitled \u201cSufism \nas an Ethical Panacea? Situating Ta\u1e63awwuf \ni n  I s l a m i c  E t h i c s . \u201d  A c k n o w l e d g i n g \nthat no exact equivalent of ethics as a \nphilosophical category can be found \nwithin the Islamic intellectual heritage, \nand recognizing that Muslim scholars have \nnot methodically studied this category \nas defined today, this paper explored \nthe place of the Sufi tradition in dealing \nwith ethical considerations in the Sunni \nintellectual tradition while challenging \nthe commonly held view that the latter", "start_char_idx": 2466, "end_char_idx": 5872, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "77d3e407-ca70-4283-a9ac-601bbbdf7190": {"__data__": {"id_": "77d3e407-ca70-4283-a9ac-601bbbdf7190", "embedding": null, "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6787", "node_type": "4", "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "hash": "3d889af8ed7d9490c0984685753d24149e92b9e5327ba1f03cc846812f3e4d75", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e3321d39-852f-4726-8573-baa27308c4b0", "node_type": "1", "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "hash": "7bb6d38fd5f26e3ee79dd1431aaf9fa118900458c44caccfcf68ea49e38125d4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ddbcd295-ceaf-4827-9486-21afe86f920f", "node_type": "1", "metadata": {}, "hash": "c9cf9ec2f66f64593122a5b78bda0f5b0fd49f5ec6c0731c04f54703e7083738", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Conference Report: Mysticism and Ethics in Islam \u2022  269\n\ntook an antiphilosophical and antirational \nturn after al-Ghaz\u0101l\u012b\u2019s (d. 1111) critique of \nphilosophy.\n\nF o l l o w i n g  o n  t h e  d i s c u s s i o n  o f \nal-Ghaz\u0101l\u012b\u2019s heritage in the previous \npresentation, Sophia Vasalou (Birmingham \nUniversity) presented a paper entitled \n\u201cDoes al-Ghaz\u0101l\u012b Have a Theory of Virtue?\u201d \nFocusing particularly on al-Ghaz\u0101l\u012b\u2019s \nworks, the paper shed light on the dynamic \nbetween philosophy and Sufi discourse \nand on how virtue (fa\u1e0d\u012bla) is problematized \nwithin the broader concern with the \n\u201cethics of virtue\u201d as found in the works \nof thinkers more closely associated with \nphilosophy, such as al-Far\u0101b\u012b (d. 950) and \nMiskawayh (d. 1030).\n\nConcluding the second panel, Jeremy \nFarrell (Emory University) presented \u201cA \n\u2018Value Theory\u2019 of Obligations: Early Sufi \nApproaches to Zuhd.\u201d Understanding zuhd \nas supererogatory ethical practice in the \ncontext of early Sufism, this paper showed \nthat \u201cvalue theory\u201d allows us to better \nunderstand why early Sufis adopted such \npractices. It traced the reasoning behind \nsuch practices in the works of al-Mu\u1e25\u0101sib\u012b \n( d .  8 5 7 )  a n d  l a t e  t e n t h - c e n t u r y  S u f i \nhandbooks.\n\nPanel 3: From Grief to Love\n\nC h a i r e d  b y  S e b a s t i a n  G \u00fc n t h e r \n(University of G\u00f6ttingen), the third panel \nwas opened by Riccardo Paredi (American \nUniversity of Beirut) with his paper \u201cTo \nGrieve or Not to Grieve? The Concept of \n\u1e24uzn in Early Sufism.\u201d Tracing the notion \nof \u1e25uzn and its evolution from the Quran \nthrough the first three centuries of Islam, \nwhen it was initially viewed as a negative \nemotion (as in the Quranic \u201cDo not grieve\u201d), \nt h e  p a p e r  s h o w e d  t h a t  i n  e a r l y  S u f i \n\nliterature, this emotion is seen as positive \nand its virtuous merits are discussed, as, \nfor example, in the chapter dedicated to \n\u1e25uzn in al-Ris\u0101la al-Qushayriyya.\n\nT h e n  A t i f  K h a l i l  ( U n i v e r s i t y  o f \nLethbridge) presented \u201cOn Patience in \nEarly Sufi Ethics,\u201d which dealt with a \nquality with obvious virtuous dimensions \nthat has played a central role in Islamic \npiety. The paper analyzed the importance \nof the notion of patience, which is one \nof God\u2019s qualities but did not become a \nsubject of wide discussion until the work \nof Ibn \u02bfArab\u012b (d. 1240). Along the way, \nKhalil explored the works of Sarr\u0101j (d. \n988), K\u0101l\u0101b\u0101dh\u012b (d. 990), Ab\u016b \u1e6c\u0101lib al-Makk\u012b \n(d. 998), al-Qushayr\u012b (d. 1072), Hujw\u012br\u012b \n(d. 1072), and Sirj\u0101n\u012b (d. 1077) and their \napproaches to \u1e63abr.", "start_char_idx": 5877, "end_char_idx": 8469, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ddbcd295-ceaf-4827-9486-21afe86f920f": {"__data__": {"id_": "ddbcd295-ceaf-4827-9486-21afe86f920f", "embedding": null, "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6787", "node_type": "4", "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "hash": "3d889af8ed7d9490c0984685753d24149e92b9e5327ba1f03cc846812f3e4d75", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "77d3e407-ca70-4283-a9ac-601bbbdf7190", "node_type": "1", "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "hash": "fe71466d95072f900d2c7170a7009d21542f481f8ba0fe00321f7d69219a68c1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9e8b7aab-2a25-4e74-98d8-a48a159baefd", "node_type": "1", "metadata": {}, "hash": "b76c351fb88bfc47c1e2f09bc87cae68acb0354c01eb11bd186f8888aa45c5c3", "class_name": "RelatedNodeInfo"}}, "text": "1077) and their \napproaches to \u1e63abr.\n\nK a z u y o  M u r a t a  ( K i n g \u2019 s  C o l l e g e ) \npresented a paper titled \u201cSufism and \nthe Pursuit of Happiness.\u201d Whereas the \nGreek concept of eudaemonia, translated \nin Arabic as sa\u02bf\u0101da, is heavily discussed \nby Sufi writers versed in falsafa, this \npaper argued that the Sufi discourse on \nhappiness as a goal of human life is not \na simple carryover of this Greek antique \nterm. Rather, it covers different ideas \nand their associated notions, such as ri\u1e0d\u0101, \nsur\u016br, and fara\u1e25, all under the generic \numbrella of \u201chappiness.\u201d These various \nnotions have been explored by the likes of \nal-Qushayr\u012b (d. 1072), Khw\u0101ja \u02bfAbd All\u0101h \nal-An\u1e63\u0101r\u012b (d. 1087), and R\u016bzbih\u0101n al-Baql\u012b \n(d. 1209).\n\nM o h a m m e d  R u s t o m  ( C a r l e t o n \nUniversity) concluded this panel with his \npaper \u201cTheo-F\u0101n\u012b: \u02bfAyn al-Qu\u1e0d\u0101t and the \nFire of Love\u201d on the famous Sufi martyr \n\u02bfAyn al-Qu\u1e0d\u0101t Hamad\u0101n\u012b (d. 1131), who \nbelonged to the Persian Sufi \u201cschool \nof passionate love\u201d (madhhab-i \u02bfishq). \n\n\n\n270  \u2022  Louise GaLLorini \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nT h e  p a p e r  e x p l o r e d  \u02bf A y n  a l - Q u \u1e0d \u0101 t \u2019 s \nmultifaceted understanding of love as it \npertains to the Divine-human relationship \nand the lived human experience of love.\n\nKeynote Address\n\nJamal Elias (University of Pennsylvania) \npresented a keynote lecture entitled \n\u201c R e v i s i t i n g  R \u016b m \u012b \u2019 s  M a t h n a w \u012b  a s  t h e \n\u2018Persian Qur\u02be\u0101n\u2019 through the Lens of \nAnqaraw\u012b.\u201d The lecture provided a glimpse \ninto a commentary on R\u016bm\u012b\u2019s Mathnaw\u012b \nby one of the most influential Mevlevi \ns h a y k h s ,  I s m \u0101 \u02bf \u012b l  R u s \u016b k h \u012b  A n q a r a w \u012b \n(d. 1631). Entitled Majmu\u02bfat al-la\u1e6d\u0101\u02beif \nwa ma\u1e6dm\u016brat al-ma\u02bf\u0101rif (Collection of \nsubtleties and treasure of knowledge) \nand consisting of seven volumes, it is \nusually known as Shar\u1e25-i Mathnaw\u012b. It \ncuriously contains a commentary on what \nis supposed to be a seventh volume of \nR\u016bm\u012b\u2019s Mathnaw\u012b, which Elias analyzed in \nthe context of the frequent reference to \nthe Mathnaw\u012b as the \u201cPersian Quran\u201d by \nclassical scholars and authors such as J\u0101m\u012b \n(d. 1492)\u2014although it should be noted that \nthis comparison is not to be understood in \nthe sense of a formal resemblance to the \nQuranic text but is rather is to be seen as \nemphasizing its great importance in and \nimpact on the Persianate world.\n\nMay 3rd, 2019\n\nPanel 4: Late Pre-Modern Sufism\n\nThe conference\u2019s second day opened \nw i t h  a  p a n e l  c h a i r e d  b y  B i l a l  O r f a l i \n(American University of Beirut).", "start_char_idx": 8433, "end_char_idx": 10971, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9e8b7aab-2a25-4e74-98d8-a48a159baefd": {"__data__": {"id_": "9e8b7aab-2a25-4e74-98d8-a48a159baefd", "embedding": null, "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6787", "node_type": "4", "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "hash": "3d889af8ed7d9490c0984685753d24149e92b9e5327ba1f03cc846812f3e4d75", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ddbcd295-ceaf-4827-9486-21afe86f920f", "node_type": "1", "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "hash": "74e4a04497b445fd8c77ba15fdccb52328428e31110dd4f3fc2564781407f949", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3895c559-6226-450b-b743-d0a791c4f93b", "node_type": "1", "metadata": {}, "hash": "25c372e5f55af1c8b96e7cd22c9c87dca30ff603fbea857f241fca032404cfa4", "class_name": "RelatedNodeInfo"}}, "text": "Matthew \nIngalls (American University of Dubai) \nbegan with his presentation, \u201cAl-Sha\u02bfr\u0101n\u012b\u2019s \nLa\u1e6d\u0101\u02beif al-Minan and the Virtue of Sincere \nImmodesty.\u201d This work addresses the \ntension between the virtue of hiding \n\none\u2019s spiritual accomplishments in order \nto preserve their pure intention and \nthe role of a Sufi master in showing his \nstudents the different blessings bestowed \nby God upon him as a guiding example \nfor them. The paper explored this tension \nand the author\u2019s knowledge of it, his way \nof dealing with the problem, the possible \ncynicism that future readers of this work \nmay have, and the attendant ethical stand \nthe reader would adopt in order to avoid \nthis potential pitfall.\n\nThe paper by Rizwan Zamir (Davidson \nC o l l e g e ) ,  p r e s e n t e d  b y  M o h a m m e d \nRustom, was entitled \u201c\u2018Dogs Are Better \nt h a n  Y o u ! \u2019  M o c k e r y  i n  P u n j a b i  S u f i \nPoetry.\u201d The paper analyzed the poetry of \nthree well-known South Asian Sufis, Shah \nHusayn (d. 1593), Sultan B\u0101h\u016b (d. 1691) and \nBaba Bulleh Shah (d. 1758), focusing on \nthe aspect of mockery, which Zamir sees \nas reflecting ethical, mystical, social, and \npersonal discussions in a Punjabi society \nwhose hollowness and hypocrisy the poets \ndecried.\n\nThen Alexandre Papas (French National \nCenter for Scientific Research) presented \n\u201c S u f i s m  a n d  E t h i c s  i n  C e n t r a l  A s i a : \n\u1e62\u016bf\u012b All\u0101hy\u0101r\u2019s Thab\u0101t al-\u02bf\u0100jiz\u012bn and Its \nLegacy,\u201d a paper exploring the work of \u1e62\u016bf\u012b \nAll\u0101hy\u0101r (d. 1721), a Naqshband\u012b Mujaddid\u012b \nSufi from Samarqand whose influence was \ngreater as an author than it was as a Sufi \nshaykh. Composed in mathnaw\u012b form, his \nwork became popular in Central Asian \nmadrasas, exposing a sober Sufi view on \nfaith, observance, morals, and ethics.\n\nMarcia Hermansen (Loyola University \nChicago) presented a paper titled \u201cSh\u0101h \nW a l \u012b  A l l \u0101 h  a n d  t h e  V i r t u e s , \u201d  w h i c h \ndiscussed the different frameworks for \nconceiving of the relationship between \nmysticism and ethics that can be found in \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Conference Report: Mysticism and Ethics in Islam \u2022  271\n\nthe work of Sh\u0101h Wal\u012b All\u0101h (d. 1762) of \nDelhi at the juncture between premodern \na n d  e a r l y  m o d e r n  I s l a m .  T h e  p a p e r \nuncovered his formulation of the virtues \none needs to cultivate in order to attain \nfelicity, and his view of how these virtues \nare related to the four Platonic virtues in a \nSufi ethical context. \n\nConcluding this panel was a presentation \nby Paul Heck (Georgetown University),  \n\u201cMystical Traditions of Prophetic Ethics in \nMoroccan Sufism: The Case of \u02bfAbd al-\u02bfAz\u012bz \nal-Dabb\u0101gh (d. 1719).\u201d Starting with the \nworks and example of this Moroccan \nmystic, this paper presented the ethical \naspects of the spiritual path in the late \npremodern Islamic West, with a focus on \nhow spiritual sovereignty interacts with \nworldly power.\n\nPanel 5: Literary Engagements\n\nChaired by Enass Khansa (American \nUniversity of Beirut), this panel was opened \nby a presentation in Arabic by Lina Jamal \n(American University of Beirut), \u201cSufi \nDreams,\u201d which discussed the influence \nof Greek thought on oneiric Sufi writings \nand their symbols.", "start_char_idx": 10972, "end_char_idx": 14179, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3895c559-6226-450b-b743-d0a791c4f93b": {"__data__": {"id_": "3895c559-6226-450b-b743-d0a791c4f93b", "embedding": null, "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6787", "node_type": "4", "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "hash": "3d889af8ed7d9490c0984685753d24149e92b9e5327ba1f03cc846812f3e4d75", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9e8b7aab-2a25-4e74-98d8-a48a159baefd", "node_type": "1", "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "hash": "d239e287f247bca6b538686960dae5e478e1fee11a2facd1c5cc592869da8e41", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7ebd925e-3aa2-42eb-b9ce-fce7422dbe62", "node_type": "1", "metadata": {}, "hash": "3e93ca32a3211c22b08c838807f85469cdf92e2539beddc8b047e32bf3310d15", "class_name": "RelatedNodeInfo"}}, "text": "The paper analyzed \nthe symbolism of wool (\u1e63\u016bf) in dreams \nfrom Artemidorus (second century) to \nal-N\u0101buls\u012b (d. 1731) and demonstrated how \nthis symbol was adopted by Sufis for their \nown concerns. This adoption represents \nan example of a Greek element used and \nmodified within the Islamic tradition.\n\nRichard McGregor (Vanderbilt Univer-\nsity) presented a paper titled \u201cBeauty, \nVision, and the Disciplines of Bodies in Sufi \nAesthetics.\u201d With an emphasis on Egyptian \ntraditions, this paper delved deeper into \nthe relationship between ethics and visual \npractice in Sufism and into the discipline \n\nof the mind and body in the pursuit of \n\u201cbeauty\u201d geared toward the development \nof a virtuous self.\n\nConcluding this panel, Vahid Behmardi \n(Lebanese American University) presented \n\u201c S o c i a l  E t h i c s  i n  R \u016b m \u012b \u2019 s  M a t h n a w \u012b . \u201d \nDiscussing Jal\u0101l al-D\u012bn R\u016bm\u012b (d. 1273) for a \nsecond time in this conference, this paper \nexplored the social ethics that can be read \nin his Mathnaw\u012b, which is not restricted \nto a purely personal mystical dimension \nbut also gives the reader social values to be \ndeveloped in society so that the spiritual \nand religious being can simultaneously \nflourish.\n\nPanels 6 and 7: Sufism in the Nineteenth \nand Twentieth Centuries\n\nThe sixth panel was chaired by Lyall \nA r m s t r o n g  ( A m e r i c a n  U n i v e r s i t y  o f \nBeirut) and started with a presentation by \nAhmed El Shamsy (University of Chicago) \nentitled \u201cModernist Appropriations of Sufi \nEthics.\u201d Looking beyond the existing view \nof Muslim reformers\u2019 criticism of Sufism, \nthis paper described how, on the contrary, \nsuch reformers embraced and promoted \ncertain aspects of classical works of Sufism, \na prime example being the I\u1e25y\u0101\u02be \u02bful\u016bm \nal-d\u012bn by al-Ghaz\u0101l\u012b (d. 1111), which was \nused by reformers such as Rash\u012bd Ri\u1e0d\u0101 (d. \n1935) and Mu\u1e25ammad \u02bfAbduh (d. 1905) in \ndriving home their own ethical concerns.\n\nLeila Alzamova (International Relations \nK az an Fed eral U niv ers it y )  p res ent ed \n\u201cSufism and Modern Muslim Ethics in \n20th Century Russian Islamic Thought,\u201d \nwhich explored the differing views of two \nMuslim scholars in twentieth-century \nimperial Russia, Ziyaaddin Kamali (d. \n1942) and Musa Bigiev (d. 1949), and their \ndivergent criticisms of Sufi shaykhs and", "start_char_idx": 14180, "end_char_idx": 16484, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7ebd925e-3aa2-42eb-b9ce-fce7422dbe62": {"__data__": {"id_": "7ebd925e-3aa2-42eb-b9ce-fce7422dbe62", "embedding": null, "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6787", "node_type": "4", "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "hash": "3d889af8ed7d9490c0984685753d24149e92b9e5327ba1f03cc846812f3e4d75", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3895c559-6226-450b-b743-d0a791c4f93b", "node_type": "1", "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "hash": "3ce3814df0000bed383594136eda888572883e988304bdba0542ec096828b043", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "72b76fdd-fad4-448e-a476-eff940d2a92d", "node_type": "1", "metadata": {}, "hash": "721b6d493c035c1aead7573f771271e0afae338eba030dd94bba717a57b41c9c", "class_name": "RelatedNodeInfo"}}, "text": "1949), and their \ndivergent criticisms of Sufi shaykhs and \n\n\n\n272  \u2022  Louise GaLLorini \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\ntheir practice in the context of the great \nchanges brought by modernity and the \nperceived backwardness of the Islamic \nworld vis-\u00e0-vis the West.\n\nOludamini Ogunnaike (University of \nVirginia) presented a paper titled \u201cThe \nExistential, Epistemological Ethics of \nTarbiyah: Ibrahim Niasse\u2019s Maq\u0101m\u0101t al-D\u012bn \nal-Thal\u0101th.\u201d This presentation focused on \nthe branch of the Tij\u0101niyya Sufi order that \nis the largest in in the world and the most \npopular one in sub-Saharan Africa thanks \nto the significant influence of Shaykh \nIbrahim Niasse (d. 1975). Analyzing his \nworks, the paper shed a great deal of light \non Niasse\u2019s spiritual training, tracing its \norigins and exploring the relationship it \npostulates between ethics, epistemology, \nontology, and Sufi anthropology.\n\nThe seventh and final panel of the \nconference was chaired by Bashshar Haydar \n(American University of Beirut), with two \npresentations in Arabic. The first of these \nwas by Mohammed Helmi, \u201cThe Question \nof Sufism on the Contemporary Horizon: \nHistory and Destinies.\u201d It presented an \noverview of the last century\u2019s criticisms \nof Sufism, from internal criticism by prac-\ntitioners of Sufism to external criticism \nfrom non-Sufis, according to different \nreligious approaches and currents identi-\nfied by Helmi.\n\nThen Adbelouahab Belgherras (Centre \nde recherche en anthropologie sociale \net culturelle) presented \u201cSufi Ethics in \nContemporary Discourse: The \u2018Perfect\u2019 \nMan and World Citizenship.\u201d This paper \ndiscussed the contemporary relevance \nof the Sufi understanding of the \u201cperfect \n\nhuman\u201d in regard to the idea of \u201cworld \ncitizenship\u201d through examples such as the \nInternational Day of Living Together in \nPeace on May 16 of each year, which was \nrecently adopted by the United Nations as \nthe result of an initiative by Shaykh Khaled \nBentounes of the \u02bfAlawiyya International \nAssociation.\n\nT h e s e  i n t e n s e  t w o  d a y s  g a v e  t h e \naudience a window into trends in the \ncurrent scholarship and research being \nconducted on Islamic mysticism\u2014both \non its established themes, such as R\u016bm\u012b\u2019s \nworks and heritage, and less known but \npromising fields, such as early Sufi texts \nand non-Arabic works from different parts \nof the premodern Islamic world.\n\nThe particular focus on ethics, an area \nthat is overall not yet systematically \nresearched in Islamic and Middle Eastern \nstudies, helped bring together scholars \nspecialized in different time periods and \ndifferent Islamic languages, which made \nfor fruitful exchanges among participants \nand with the public. \n\nThe conference also proved to be a \nlogical step in the context of a growing \ninterest, both scholarly and otherwise, \nin the subject of Sufism. This is hopefully \nthe beginning of regular exchanges and \norganized discussions around Sufism in \nparticular and Islamic studies in general at \nthe AUB, an institution uniquely situated \nto bring together scholars from different \ntraditions and disciplines. Indeed, the \nAUB can help foster a rare dynamic and \ndiscussion between scholars from within \nand outside of the Islamic world.", "start_char_idx": 16426, "end_char_idx": 19642, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "72b76fdd-fad4-448e-a476-eff940d2a92d": {"__data__": {"id_": "72b76fdd-fad4-448e-a476-eff940d2a92d", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7ebd925e-3aa2-42eb-b9ce-fce7422dbe62", "node_type": "1", "metadata": {"identifier": "alusur-6787", "author": "Gallorini,  Louise ", "title": "Mysticism and Ethics in Islam", "date": "2019-11-15", "file": "alusur-6787.pdf"}, "hash": "906fbe3771fb4db7047f7c51a1fc9fc87ebcb941d355dba8923938ae9f94e6be", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0fcf0b58-c9cb-45b2-b65d-e9131a3140a2", "node_type": "1", "metadata": {}, "hash": "9149d96d8b6cfbb2ce5d26ea68cc6613befd6777b0536399e1b476c75a7cf28f", "class_name": "RelatedNodeInfo"}}, "text": "Book Review\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 273-288\n\nThis book is a popular-level publi-cation containing material from Daniel Alan Brubaker\u2019s PhD disser-\ntation (Rice University, 2014); it is aimed \nat both the general reader and the scholar. \nIts stated purpose is to introduce the \naudience to a facet of textual criticism \nof the Quran, namely scribal corrections, \nthrough a series of examples from early \nQuranic manuscripts. The first of its kind, \nBrubaker\u2019s book represents the sole acces-\nsible work on scribal changes in manu-\nscripts and one of only a few on Quranic \nmanuscripts as a whole. It is therefore \nfrustrating that it suffers from a number of \ncritical flaws in methodology, analysis, and \ndiscussion. \n\nIt is not lost on anyone remot ely \nfamiliar with Quranic manuscripts that \nthe field is going through a transformative \nperiod. The plethora of early manuscripts \nat our disposal combined with digital \ntechnologies making them accessible has \nreawakened a fervor among both scholars \na n d  t h e  p u b l i c .  R a d i o c a r b o n  d a t i n g \n\nof Quranic fragments has also pushed \nsome manuscripts back to the mid-first/\nseventh century or before, giving us an \nunprecedented window into the scripture \nas it was written, handled, and received \nby the earliest generation of Muslims. We \nare told that a survey of these manuscripts \nin a little more than a hundred pages will \n\u201cchallenge the traditional assertions about \nthe transmission of the Quran in several \nways\u201d (p. xxi) and have much to say about \nthe \u201cpious enhancement of the Quran\u2019s \ntextual history\u201d (p. xxii). Unfortunately, \nthe bold claims are left unsubstantiated.\n\nA p a r t  f r o m  a  t w e n t y - f i v e - p a g e \nintroduction and a ten-page conclusion, \nthe bulk of this book is dedicated to \nenumerating, in very systematic fashion, \ns c r i b a l  c h a n g e s  f o u n d  t h r o u g h o u t \nvarious Quranic manuscripts. There is \nvery little to fault in the presentation of \nthe material; manuscript photographs \nare provided for each example along \nwith the corresponding text from the \nCairo edition, and the accompanying \n\nDaniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts: \nTwenty Examples (Lovettsville: Think and Tell Press, 2019), xxv + 102 pp.  \n\nISBN 978-1-949123-03-6. Price: $35 (paper).\n\nHythem Sidky \nUniversity of Chicago\n\n(hsidky@uchicago.edu)\n\nmailto:hsidky%40uchicago.edu?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n274  \u2022  HytHem Sidky\n\ndescriptions focused on word and letter \nplacement, ink color, and paleography are \nvery thoughtful and easy to follow. The \nauthor also provides a material description \nof the change, precisely how the original \nor corrected text differs from the Cairo \ne d i t i o n ,  a n d ,  i n  s o m e  i n s t a n c e s ,  a n \nexplanation of the change in meaning. The \ninclusion of useful \u201ctrivia\u201d for most of the \nfeatured manuscripts, such as the folkloric \nattribution of the Topkap\u0131 mu\u1e63\u1e25af to the \ncaliph \u02bfUthm\u0101n (p. 28), is also a very nice \naddition. Since scribal changes are the focal \npoint of this book, I follow its structure \nclosely in this review. My assessment of \nboth the broader context and the thesis set \nforth in this work is followed by a detailed \nappraisal of the scribal changes, grouped \nby similarity. In light of my reevaluation, I \nrevisit Brubaker\u2019s thesis, which I have not \nfound convincing.", "start_char_idx": 47, "end_char_idx": 3445, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0fcf0b58-c9cb-45b2-b65d-e9131a3140a2": {"__data__": {"id_": "0fcf0b58-c9cb-45b2-b65d-e9131a3140a2", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "72b76fdd-fad4-448e-a476-eff940d2a92d", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "f29e2b2b82db5f8d00500924ceee54f9b4227bc2a1c7333154f4f8bbdd04d759", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "00d41e7d-ad94-482f-aa2d-0023e94e6091", "node_type": "1", "metadata": {}, "hash": "57c3cc9b394fea4c4f343c5697026fb13b6a24756e55db42e0eca4887465eac7", "class_name": "RelatedNodeInfo"}}, "text": "B r u b a k e r  i n t r o d u c e s  Q u r a n i c \nm a n u s c r i p t s  b y  m e n t i o n i n g  s o m e  o f \nthe major nineteenth- and twentieth-\ncentury figures largely responsible for the \nmajor manuscript collections in Western \ninstitutions. He also provides us efu l \ncontext to explain why manuscripts from \nthe first/seventh century have survived \nuntil today\u2014primarily because of the use of \nparchment as writing material and because \nof political circumstances. In contrast \nto the scripture of the early Christian \ncommunity, he correctly states, the Muslim \n\n1.  See \u02beAb\u016b \u02bfAmr al-D\u0101n\u012b\u2019s (d. 444/1053), al-Mu\u1e25kam f\u012b \u02bfilm naq\u1e6d al-ma\u1e63\u0101\u1e25if, ed. Gh\u0101nim Qadd\u016br\u012b al-\u1e24amad \n(Damascus: D\u0101r al-Ghawth\u0101n\u012b li-l-Dir\u0101s\u0101t al-Qur\u02be\u0101niyya, 2017), 57ff., where the author dedicates to this subject \nan entire chapter, entitled \u201cDiscussion of mu\u1e63\u1e25afs and how they used to be free of dots.\u201d\n\n2.  Marijn van Putten, \u201cHamzah in the Quranic Consonantal Text,\u201d Orientalia 87, no. 1 (2011): 95.\n3.  The precise term is archigrapheme. See Thomas Milo, \u201cTowards Arabic Historical Script Grammar through \n\nContrastive Analysis of Qur\u02be\u0101n Manuscripts,\u201d in Writings and Writing: Investigations in Islamic Text and Script \nin Honour of Dr. Januarius Justus Witkam, ed. Robert M. Kerr and Thomas Milo, 249\u201392 (Cambridge: Archetype, \n2013), and Thomas Milo, \u201cArabic Typography,\u201d in Encyclopedia of Arabic Language and Linguistics, ed. Lutz \n \n\nscripture enjoyed an elevated status under \na dominant political hegemony from an \nearly period and thus was not subject to \ncensorship or destruction. \n\nDiscussing manuscript dating, Brubaker \nhighlights the importance of paleography \nand, in particular, the classification of \nscripts by Fran\u00e7ois D\u00e9roche, adding the \nimportant caveat that script classifications \ndo have overlapping timelines. However, \nhe erroneously states that some of the \nearliest Quranic manuscripts, and in \nparticular those in the Hijazi style, were \nwritten without diacritical marks (p. 5). \nThis is a common misconception, due \nnot least to medieval Muslim scholars, \nwho attributed the invention of such \nmarks and their addition to mu\u1e63\u1e25afs to \nseveral prominent figures.1 In reality, \nt h e  v e r y  e a r l i e s t  H i j a z i  m a n u s c r i p t s \ncontain occasional diacritical marks. 2 \nBrubaker then makes the strange and \nequally incorrect assertion that the later \ndevelopment of script grammar allows \nfor precise disambiguation of identical \narchigraphemes in lieu of diacritics. \n\u201cScript grammar,\u201d a concept introduced by \nThomas Milo, defines how the letters of a \ngiven script are drawn, how they stack, and \nhow denticle heights of adjacent letters \nvary. However, it cannot disambiguate \na single undotted word form; it can only \ndistinguish similar skeletal forms from \none another.3 Brubaker also discusses two", "start_char_idx": 3447, "end_char_idx": 6287, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "00d41e7d-ad94-482f-aa2d-0023e94e6091": {"__data__": {"id_": "00d41e7d-ad94-482f-aa2d-0023e94e6091", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0fcf0b58-c9cb-45b2-b65d-e9131a3140a2", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "c8d05eb713711d6ab8f5ab2d193142d3724928c5bfad13d0916a6dd9ee6612c9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2d47bb88-132e-4433-8ea1-30ebe5288105", "node_type": "1", "metadata": {}, "hash": "5e89a429a4de4a57c1587afcbe8dadd5269f6149f17e691a5b3d6dd71f93c7f5", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nDaniel Alan Brubaker\u2019s Corrections in Early Qur\u02be\u0101nic Manuscripts  \u2022  275\n\nother forms of dating, codicology and \nradiocarbon dating, the latter of which \nhe calls \u201cnot foolproof.\u201d This skepticism \ntowards radiocarbon dating is reminiscent \nof the discussion regarding the Dead Sea \nscrolls; there we find that the consensus \nhas indeed converged on the method being \nfoolproof.4\n\nT h e  i n t r o d u c t i o n  t o  c o n s o n a n t a l \nv a r i a n t s  c o n t a i n s  s i g n i f i c a n t  e r r o r s , \nwhich will undoubtedly leave the novice \nwith a confused distinction between the \nrasm (consonantal text) and the reading \ntraditions that interpret it. Brubaker \nstates that \u201cthe readings are different \nfrom the rasm and in most cases the one \nis not affected in the least by the other\u201d \n(p. 8). The distinction between the two is \nimportant to point out, but it is incorrect \nto state that they are entirely independent. \nThe reading traditions are exactly that: \ndifferent traditions for reading the same \nconsonantal text. Although there is a \ndegree of tension between the two, evident \nin some instances as slight deviations from \nthe standard rasm, the reading traditions \nare in large part dependent upon the \nconsonantal text.5\n\nI t  i s  a l l  t h e  m o r e  s u r p r i s i n g  t h a t \nBrubaker makes this distinction between \n\nEdzard, Rudolf de Jong, Ramzi Baalbaki, James Dickins, Mushira Eid, Pierre Larcher, Janet Watson, et al. (Leiden: \nBrill Online), http://dx.doi.org/10.1163/1570-6699_eall_EALL_SIM_000043.\n\n4.  See R. E. Taylor and Ofer Bar-Yosef, Radiocarbon Dating: An Archeological Perspective, 2nd ed. (Walnut \nCreek, CA: Left Coast Press, 2014), 38ff., esp. 41. On the dating of Quranic manuscripts using 14C and its consistency \nwith paleography, see Michael J. Marx and Tobias J. Jocham, \u201cZu den Datierungen von Koranhandschriften \ndurch die 14C-Methode,\u201d Frankfurter Zeitschrift fu\u0308r islamisch-theologische Studien 2 (2015): 9\u201343. \n\n5.  See Yasin Dutton, \u201cOrality, Literacy and the \u2018Seven A\u1e25ruf\u2019 \u1e24ad\u012bth,\u201d Journal of Islamic Studies 23, no. 1 \n(2011): 1\u201349, and Yasin Dutton, \u201cTwo \u2018\u1e24ij\u0101z\u012b\u2019 Fragments of the Qur\u02bean and Their Variants, or: When Did the \nShaw\u0101dhdh Become Sh\u0101dhdh?\u201d Journal of Islamic Manuscripts 8, no. 1 (2017): 1\u201356.\n\n6.  He is not alone, however. See Yasin Dutton, \u201cSome Notes on the British Library\u2019s \u2018Oldest Qur\u02bean Manuscript\u2019 \n(Or. 2165),\u201d Journal of Qur\u2019anic Studies 6, no. 1 (2004): 43\u201371, for an example of conflating manuscript rasm \nwith the reading of Ibn \u02bf\u0100mir, and Intisar A. Rabb, \u201cNon-Canonical Readings of the Qur\u02be\u0101n: Recognition & \nAuthenticity,\u201d Journal of Qur\u2019anic Studies 8, no. 2 (2006): 84\u2013127, for a corrective response. \n\nthe readings and rasm explicit since \nhe proceeds to conflate the two6 when \ndiscussing several mu\u1e63\u1e25afs edited by \nTayyar Alt\u0131kula\u00e7. He states that these \ncodices do not reflect a single reading, \nleading their editor to describe them in \nterms of adherence to the various readings.", "start_char_idx": 6292, "end_char_idx": 9308, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2d47bb88-132e-4433-8ea1-30ebe5288105": {"__data__": {"id_": "2d47bb88-132e-4433-8ea1-30ebe5288105", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "00d41e7d-ad94-482f-aa2d-0023e94e6091", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "a289bf5424ff3fa20f8ad9ed6e75815f5299be1652f8d8cfbb36fa78122941f1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0e3959bd-ee72-4793-80de-ec875d90a945", "node_type": "1", "metadata": {}, "hash": "3b0af252d515600abcebc71f833c75cb5647e0575c817bec0c7740e9f7a77b39", "class_name": "RelatedNodeInfo"}}, "text": "What Alt\u0131kula\u00e7 is actually referring to are \nthe consonantal (read: rasm) differences \nbetween the regional mu\u1e63\u1e25afs and not \nthe reading traditions. In fact, the Cairene \nmu\u1e63\u1e25af mentioned is not vocalized, which \nis necessary for identification of the \nreading.\n\nB e f o r e  p r e s e n t i n g  t h e  e v i d e n c e , \nB r u b a k e r  p r e m a t u r e l y  a s s e r t s  t h a t \nt he t hou s and s  of c orrec t ions  he has \ndocumented appear to have nothing to \ndo with the reading tradition literature \nand thus must be explained by another \nphenomenon, such as a greater degree of \nperceived flexibility in the Quranic text \nin the early centuries (p. 9). However, \none does not expect that mere scribal \nerrors would be featured in the reading \ntradition literature, and the same applies \nto orthographic variants that do not \naffect pronunciation (of which there \nare many). Brubaker makes no mention \nof these two reasonable possibilities, \n\nhttp://dx.doi.org/10.1163/1570-6699_eall_EALL_SIM_000043", "start_char_idx": 9310, "end_char_idx": 10323, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0e3959bd-ee72-4793-80de-ec875d90a945": {"__data__": {"id_": "0e3959bd-ee72-4793-80de-ec875d90a945", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2d47bb88-132e-4433-8ea1-30ebe5288105", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "b27a78090dada4cb23f4567eb47bc01e731f363f939a136d969e2828132c2444", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b1ba125c-fb2b-4a46-a8c6-885f0f5d6d72", "node_type": "1", "metadata": {}, "hash": "aad58672f627d1750a071b781eb1aafe33570a74d9e43fe1537146fa25115b09", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n276  \u2022  HytHem Sidky\n\nleaving the reader with the impression \nthat there are thousands of heretofore \nunknown yet consequential orthographic \nvariants in early mu\u1e63\u1e25afs\u2014a claim that, \nif true, is significant enough to demand \nsubstantiation.\n\nBrubaker\u2019s general observations on \nmanuscript corrections in the introduction \ncontain perhaps the most significant \nmethodological flaw that permeates his \nbook. He notes that most often, changes in \nmanuscripts result in \u201cconformity of that \nmanuscript at the point of correction with \nthe rasm of the now-standard 1924 Cairo \nedition\u201d (p. 10). Brubaker sees this as a \npattern, which shows \u201ca general movement \nover time toward conformity, though not \nimmediate complete conformity\u201d (p. 10). \nThere are two major problems with this \nconclusion.\n\nThe first is the evident anachronism \nof centuries-old manuscripts corrected to \nconform to a text from 1924 (in all cases \nthe corrections predate the Cairo edition). \nIn effect, this is a teleological argument for \nan end goal that did not exist at the time. \nThe second is the presupposition that \nwhatever standard the 1924 Cairo edition \nis based on differs from the standard that \nexisted at the time the early manuscripts \nw e r e  w r i t t e n .  H o w e v e r ,  c o r r e c t i o n s \napparently in the direction of conformity \nto the Cairo edition are not evidence of \na changing standard, but evidence of the \n \n \n \n\n7.  Classicization is an orthographic reform toward classical Arabic standards that includes hamza and \nscriptio plena. The classicization of Quranic orthography early on was recognized by Muslim jurist M\u0101lik b. \nAnas (d. 179/795), who was asked about the commission of a new mu\u1e63\u1e25af: \u201cShould it be written according to \nthe orthographic practices [hij\u0101\u02be] people have innovated?\u201d His response: \u201cNo, I do not see that as appropriate. \nRather, it should be written in the original manner [\u02bfal\u0101 al-katba al-\u016bl\u0101].\u201d Ab\u016b \u02bf Amr al-D\u0101n\u012b, al-Muqni\u02bf f\u012b ma\u02bfrifat \nmars\u016bm ma\u1e63\u0101\u1e25if ahl al-am\u1e63\u0101r, ed. Bash\u012br al-\u1e24imyar\u012b (Beirut: D\u0101r al-Bash\u0101\u02beir al-Isl\u0101miyya, 2016), 1:352\u2013353. \n\nexistence of a standard in the first place! \nDemonstrating the evolution of a standard \nover time is another matter entirely.\n\nBoth of these problems stem from \nBrubaker\u2019s apparent lack of understanding \nof the nature of the Cairo edition. In the \nedition\u2019s postface we find that its editors \nrelied on works by two figures, Ab\u016b \u02bfAmr \nal-D\u0101n\u012b (d. 444/1053) and his student Ab\u016b \nD\u0101w\u016bd b. Naj\u0101\u1e25 (d. 496/1103), to fix its \northography, with preference given to the \nlatter in the event of conflict. It becomes \nimmediately apparent that (a) variations \nin Quranic orthography exist within the \nMuslim tradition and (b) the orthography \nof the Cairo edition is dependent on a \nchoice made by a committee in 1924 to \ngive precedence to one text over another. \nFurthermore, a cursory examination of \nQuranic manuscripts across the centuries \nreveals the rapid classicization of the \ntext\u2019s orthography.7 By contrast, the Cairo \nedition\u2019s reliance on rasm works results in \na text that is substantially more archaic \nand indeed more archetypal than many \nmanuscripts over a millennium older. \nTherefore, the Cairo edition in fact breaks \naway from the orthographic standard \nof classical Arabic that characterized \nnearly all mu\u1e63\u1e25afs prior to its conception. \nRecognizing this aspect of the Cairo \nedition, which belies its use as a standard \ntoward which Qurans evolved, makes", "start_char_idx": 10326, "end_char_idx": 13809, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b1ba125c-fb2b-4a46-a8c6-885f0f5d6d72": {"__data__": {"id_": "b1ba125c-fb2b-4a46-a8c6-885f0f5d6d72", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0e3959bd-ee72-4793-80de-ec875d90a945", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "d9cbafd9578e0fb77988c37134bcae83feea94352c62d82a4c1aec2c908a9c2a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5c0d2c12-a1de-4967-9800-afb6a750ef29", "node_type": "1", "metadata": {}, "hash": "39a7d4bb90061012c01f84c2c10b2858d5f61cf0a46901ce43acaa393286db0e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nDaniel Alan Brubaker\u2019s Corrections in Early Qur\u02be\u0101nic Manuscripts  \u2022  277\n\napparent the anachronistic nature of the \napproach adopted by Brubaker.8\n\nThe book also presents a brief survey of \ndifficult issues relating to different aspects \nof the Quran, including an apparent \ndisconnect between the topography of \nMecca and descriptions within the text, \narcheological problems with Mecca as an \nancient center of civilization, and the qibla \n(direction of prayer) of the early Muslim \nc o m m u n i t y .  G i v e n  t h e  l a t t e r  i s s u e \u2019 s \nirrelevance to Quranic manuscripts and \ntheir transmission, Brubaker\u2019s raising of it \nis surprising, as is the length at which he \ndiscusses it in comparison to other issues \nraised and his reliance on Dan Gibson\u2019s \nwork to the exclusion of that of David \nKing, who is a specialist in early Muslim \nqiblas and who has written at length to \ndebunk the thesis advertised by Gibson.9 \nAs the work is primarily focused on scribal \nchanges in Quranic manuscripts and aimed \nat a general audience, more care should \nhave been put into not misrepresenting the \nstate of Western scholarship on matters \nancillary to the primary focus of the book. \nOnce again, in raising the well-known and \nimportant issue of the reliability of the \n\n8.  One might raise the objection that the works used for the Cairo edition are from the fifth century AH. \nHowever, no two rasm works are in complete agreement, there is no evidence that any standard existed in \nthe fifth century despite the composition of these rasm works, and manuscripts continued to diverge from \nthe \u02bfUthm\u0101nic standard through the Ottoman period. A second possible objection might concern the degree \nof variation: rasm works are largely (though not exclusively) concerned with orthographic variants, whereas \nthe monograph under review is concerned with more substantial variation. However, if one wishes to argue \nfor the development of a later standard, one must also explain an apparent conundrum. Scribes across the \nentire Muslim world, for centuries prior to the 1924 Cairo edition, were entirely comfortable with orthographic \nfluidity yet somehow managed to refrain from making more significant changes. In other words, as orthography \ncontinued to diverge, substantive variation simultaneously continued to converge. \n\n9.  David A. King, \u201cThe Petra Fallacy: Early Mosques Do Face the Sacred Kaaba in Mecca but Dan Gibson Doesn\u2019t \nKnow How\u201d (unpublished paper, December 1, 2018), https://www.academia.edu/37957366/KING_2018_-_The_\nPetra_fallacy_-_Early_mosques_do_face_the_Sacred_Kaaba_in_Mecca_but_Dan_Gibson_doesnt_know_how, and \nDavid A. King, review of Early Islamic Qiblas, by Dan Gibson, Suhayl 16\u201317 (2018\u20132019): 347\u201366, https://www.\nacademia.edu/40110039/KING_2019_-_Review_of_GIBSON._Earliest_Qiblas. \n\nprophetic biography and hadith, Brubaker \nmakes no reference to the work of Gregor \nSchoeler or Harald Motzki, both of whom \nhave made seminal contributions in these \nareas.\n\nThe final difficulties that Brubaker \na d d r e s s e s  c o n c e r n  t h e  \u02bf U t h m \u0101 n i c \nstandardization. Given the monumental \nn a t u r e  o f  t h e  \u02bf U t h m \u0101 n i c  p r o j e c t ,  h e \ncontends, \u201cit is odd that no copy existing \ntoday has been reliably identified as one \nof these actual authoritative copies\u201d (p. \n19). Why is it odd that of the thousands of \nmu\u1e63\u1e25afs that surely existed in the first/\nseventh century, most of which were lost \nto time, four very specific ones did not \nsurvive?", "start_char_idx": 13822, "end_char_idx": 17361, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5c0d2c12-a1de-4967-9800-afb6a750ef29": {"__data__": {"id_": "5c0d2c12-a1de-4967-9800-afb6a750ef29", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b1ba125c-fb2b-4a46-a8c6-885f0f5d6d72", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "fae80c40bff6bb33f44d4489ba5cff80c9bd3a6b4d19aa6e0ec93725ca741404", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d1ee0135-b4d2-4ca2-b8b9-949c61d5b47e", "node_type": "1", "metadata": {}, "hash": "7f28c7bf9218d79d010cb13b42069f6c98e1abc38bf9921a095ba5e4ad05b811", "class_name": "RelatedNodeInfo"}}, "text": "Moreover, if one were to concede \nthe traditional narrative concerning the \n\u02bfUthm\u0101nic project involving the large-\nscale destruction of other mu\u1e63\u1e25afs, the \nsheer amount of traffic and handling \nthat the regional exemplars would have \nreceived from subsequent copying efforts \nwould almost certainly have compromised \ntheir integrity. However, one does not \nhave to concede the traditional narrative. \nHarald Motzki has analyzed reports of \nthis event and dated them to the late \n\nhttps://www.academia.edu/37957366/KING_2018_-_The_Petra_fallacy_-_Early_mosques_do_face_the_Sacred_Kaaba_in_Mecca_but_Dan_Gibson_doesnt_know_how\nhttps://www.academia.edu/37957366/KING_2018_-_The_Petra_fallacy_-_Early_mosques_do_face_the_Sacred_Kaaba_in_Mecca_but_Dan_Gibson_doesnt_know_how\nhttps://www.academia.edu/40110039/KING_2019_-_Review_of_GIBSON._Earliest_Qiblas\nhttps://www.academia.edu/40110039/KING_2019_-_Review_of_GIBSON._Earliest_Qiblas\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n278  \u2022  HytHem Sidky\n\nfirst/early eighth century.10 Nicolai Sinai \nhas evaluated the evidence for various \npositions regarding the codification and \nconcludes that the traditional dating of \n30/650 or earlier \u201cought to be our default \nv i e w . \u201d 1 1 A d d i t i o n a l l y ,  b o t h  T h e o d o r \nN\u00f6ldeke12 and later Michael Cook13 (whose \nwork is cited by Brubaker elsewhere in \nthe book) have analyzed in greater detail \nreports of regional variants from the \npurported \u02bfUthm\u0101nic exemplars and find \nthat the pattern in the variant data forms a \n\u201cfamily tree\u201d known as a stemma.\n\nThe fact that these shared variants \nform a neat stemma lacking signs of \ncontamination leads Cook to conclude that \n\u201cthis must count against any suggestion \nthat the variants were invented.... We \ncan accordingly infer that we have to \nd o  w i t h  g e n u i n e  t r a n s m i s s i o n s  f r o m \nan archetype.\u201d14 Marijn van Putten has \nrecently demonstrated that a series of \northographic idiosyncrasies in the earliest \nQuranic manuscripts can be explained \nonly as the results of copying from a single \narchetype.15 Given that the Codex Parisino-\nPetropolitanus is dated to the third quarter \nof the first/seventh century16 and contains \n\n10.  See Harald Motzki, \u201cThe Collection of the Qur\u02bean: A Reconsideration of Western Views in Light of Recent \nMethodological Developments,\u201d Der Islam 78, no. 1 (2001): 1\u201334.\n\n11.  See Nicolai Sinai, \u201cWhen Did the Consonantal Skeleton of the Quran Reach Closure?,\u201d part II, Bulletin of \nthe School of Oriental and African Studies 77, no. 3 (2014): 509\u2013521, and part I, Bulletin of the School of Oriental \nand African Studies 77, no. 2 (2014): 273\u2013292.\n\n12.  Theodor N\u00f6ldeke, The History of the Qur\u02be\u0101n, trans. Wolfgang H. Behn (Leiden: Brill, 2013), 392\u2013402.\n13.  Michael Cook, \u201cThe Stemma of the Regional Codices of the Koran,\u201d in Graeco-Arabica 9\u201310: Festschrift in \n\nHonour of V. Christides, ed. George K. Livadas, 89\u2013104 (Athens: Institute for Graeco-Oriental and African Studies, \n2004).\n\n14.  Ibid, 103\u2013104.\n15.  Marijn van Putten, \u201c\u2018The Grace of God\u2019 as Evidence for a Written Uthmanic Archetype: The Importance \n\nof Shared Orthographic Idiosyncrasies,\u201d Bulletin of the School of Oriental and African Studies 82, no. 2 (2019): \n271\u2013288.\n\n16.", "start_char_idx": 17362, "end_char_idx": 20603, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d1ee0135-b4d2-4ca2-b8b9-949c61d5b47e": {"__data__": {"id_": "d1ee0135-b4d2-4ca2-b8b9-949c61d5b47e", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5c0d2c12-a1de-4967-9800-afb6a750ef29", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "e77bfdf980d1b9c6db070d02731f242c0005b4a6b1053b39310d47bdb607d444", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2e9ed585-5ede-45d9-a487-79c558e95ddc", "node_type": "1", "metadata": {}, "hash": "85f1564b77f6ee0ea18014f7cc32ccb93d66317fb30c87d549cb496a06f57877", "class_name": "RelatedNodeInfo"}}, "text": "2 (2019): \n271\u2013288.\n\n16.  Fran\u00e7ois D\u00e9roche, La transmission \u00e9crite du Coran dans les d\u00e9buts de l\u2019islam: Le codex Parisino-\npetropolitanus (Leiden: Brill, 2009), 177.\n\nthese orthographic idiosyncrasies, the \nstandardization must have taken place \nbefore that time. In a forthcoming article, \nI further show that data collected from \nmany of the same manuscripts surveyed by \nBrubaker produce a stemma that predicts \nf o u r  r e g i o n a l  e x e m p l a r s ,  c o n s i s t e n t \nwith the findings of Cook and N\u00f6ldeke. \nThis is to say that by all indications, the \nmanuscript evidence is consistent with \nthe traditional narrative regarding the \n\u02bfUthm\u0101nic standardization. The utility \nof the \u02bfUthm\u0101nic exemplars to the early \nMuslims, rather than some inconsistency \nwith a backprojected notion of veneration \nas suggested in Brubaker\u2019s book, is most \nlikely responsible for their loss.\n\nIn his additional comments on the \n\u02bfUthm\u0101nic standardization, Brubaker \nappears unaware of the scholarly history \no n  t h e  t e x t \u2019 s  s t a n d a r d i z a t i o n ;  h e  i s \nseemingly informed more by modern \nMuslim apologetics than by knowledge \nof the Arabic sources. He tells the reader \nthat the presence of later corrections in \notherwise finely produced manuscripts \nchallenges \u201cthe notion that there was strict \nuniformity and widespread agreement \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nDaniel Alan Brubaker\u2019s Corrections in Early Qur\u02be\u0101nic Manuscripts  \u2022  279\n\nabout every detail, every word and letter, \nsuch as one would expect to find if there \nw e r e  w i d e s p r e a d  a g r e e m e n t  u p o n  a \nstandard from a very early date, such as \nthe time of \u02bfUthm\u0101n\u2019s caliphate\u201d (p. 19). \nAlthough this is not an uncommon notion \namong modern-day lay Muslims, when it \ncomes to scholarly works, as early as we \ncan peer into the Islamic past, we find \nwidespread recognition of orthographic \nvariation among mu\u1e63\u1e25afs. Al-Farr\u0101\u02be\u2019s  \n(d. 207/822) Ma\u02bf\u0101n\u012b al-Qur\u02be\u0101n is brimming \nwith reports of regional and nonregional \nrasm variants. Ab\u016b \u02bfUbayd (d. 224/838) \ntraveled the Muslim world collecting \nsuch differences first-hand; these find \ntheir way into his Fa\u1e0d\u0101\u02beil al-Qur\u02be\u0101n and \nlater works. Ibn Ab\u012b D\u0101w\u016bd\u2019s (d. 316/928) \nKit\u0101b al-Ma\u1e63\u0101\u1e25if is dedicated to collecting \nreports of so-called Companion codices \nand other orthographic idiosyncrasies. \nThe canonical hadith collections also \nmake note of contentious rasm variants, \nwith several disagreements attributed to \nCompanions themselves. What Brubaker \ndoes, then, instead of elaborating the \nscholarly perspective, is to set up a straw \nman, which he attempts to reinforce with \nthe false notion that anything short of \nprinting press\u2013level agreement constitutes \nevidence against early standardization.\n\nThe second chapter represents the \nmajority of the book\u2019s contents, containing \nthe titular examples of corrections in early \nQuranic manuscripts. Immediately before \nthese examples, Brubaker provides readers \nwith a helpful series of questions to help \nthem think through scribal changes: \nWhat was changed? Is there a simple \nexplanation for the change? Does the pen \n\n17.  There are already two alifs to the left of the supposed insert: one for the plural wa-\u02bfamil\u016b and the other \nfor the definite article of al-\u1e63\u0101li\u1e25\u0101t; counting the third would yield one too many.\n\nused for the change match the original \nwriting?", "start_char_idx": 20579, "end_char_idx": 23961, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2e9ed585-5ede-45d9-a487-79c558e95ddc": {"__data__": {"id_": "2e9ed585-5ede-45d9-a487-79c558e95ddc", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d1ee0135-b4d2-4ca2-b8b9-949c61d5b47e", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "e3f2f86b95757cb29c5a4cdf8fde81fd738410ba057e1c382e428424d0277804", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4413225b-9140-47b2-b989-6b522e756daa", "node_type": "1", "metadata": {}, "hash": "1ba04b0f7c714e0ee77a21de8b6ce3c5a8dbc2a5b8dc03530723ed25eab6a5ad", "class_name": "RelatedNodeInfo"}}, "text": "used for the change match the original \nwriting? Can we identify the original text \nif it was overwritten? And so on. A glaring \nomission here is a discussion of the various \ncauses of scribal errors. The lay reader \nis unlikely to appreciate the challenges \ninvolved in hand-copying manuscripts, \nwhich are different from those that attend \nthe modern production of printed books. \nIn terms of the manuscripts featured, \nBrubaker draws on a wide selection of \nmu\u1e63\u1e25afs, including several famous ones \nsuch as the Codex Parisino-Petropolitanus, \nthe Topkap\u0131 mu\u1e63\u1e25af, the Umayyad Fustat \ncodex, and the \u1e24usayn\u012b mu\u1e63\u1e25af.\n\nBrubaker\u2019s observations are generally \ns o u n d ,  w i t h  t h e  e x c e p t i o n  o f  a  f e w \noversights including example 6 (p. 52), \nwhere Brubaker describes the secondary \naddition of an alif to wa-\u02bfamil\u016b in Q 5:93, \nwhich itself is part of an interlinear scribal \ninsertion in the manuscript. The relevant \nportion of the verse, with square brackets \nmarking the insertion, reads, idh\u0101 ma \nttaqaw wa-\u0101man\u016b [wa-\u02bfamilu l-\u1e63\u0101li\u1e25\u0101ti \nt h u m m a  t t a q a w  w a - \u0101 m a n \u016b ]  t h u m m a \nt t a q a w  w a - a \u1e25 s a n \u016b ,  w h i c h  t r a n s l a t e s \nto \u201cso long as they are reverent and \nbelieve, [and perform righteous deeds, \nthen are reverent and believe,] and then \nare reverent and virtuous.\u201d Needless to \nsay, the repetition in the verse can be \nvery confusing. The inserted portion was \nsqueezed between two lines, and within \nit the phrase wa-\u02bfamil\u016b appears to have \nhad its otiose alif added in later with a \ndifferent pen. This alif, however, actually \nbelongs to the word wa-anfaq\u016b from the \nline below, which has been retouched.17 \nGiven the spatial constraints and repeated \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n280  \u2022  HytHem Sidky\n\nshapes, overlooking one of them is not an \nunexpected mistake. The other oversights \nI address later.\n\nA l o n g  w i t h  t h e  i s s u e s  a s s o c i a t e d \nwith conceiving of the Cairo edition as a \ntargeted standard for the changes surveyed \nin the book\u2014an issue that is brought up in \nnearly every example\u2014the second major \nproblem has to do with Brubaker\u2019s analysis \nof the changes themselves. Apart from a \nfew interesting variants, which I highlight \nlater, the majority of the changes are best \nexplained as scribal errors. Even those \nthat can be considered intentional still, as \nI demonstrate below, do not indicate late \nstandardization. I have done my best to \nexplain each example as clearly as possible \nand relegated more technical matters to \nthe footnotes, but as Brubaker notes, this \nis inherently a highly technical subject. \nThe most important points to glean from \nthe examples below are the causes of \nthe errors I elaborate; these causes offer \nalternative explanations for the scribal \nchanges to those proposed by Brubaker.\n\nI begin with assimilation of parallels, \nwhich refers to the assimilation of the \nwording of one passage to the slightly \ndifferent wording in a parallel passage.18 \nGiven the highly formulaic nature of the \nQuran, such errors are relatively common. \nExample 1 shows a missing huwa in the \nverse-end formula dh\u0101lika huwa l-fawzu \nl-\u02bfa\u1e93\u012bm (\u201cthat is the great triumph\u201d) of \nQ 9:72 in the Topkap\u0131 mu\u1e63\u1e25af. There are \nexactly six verses containing the precise \nformula with huwa and another six without \n\n18.", "start_char_idx": 23913, "end_char_idx": 27248, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4413225b-9140-47b2-b989-6b522e756daa": {"__data__": {"id_": "4413225b-9140-47b2-b989-6b522e756daa", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2e9ed585-5ede-45d9-a487-79c558e95ddc", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "83787799ea9e18ecbe3fadb4c2f97d8aebaf63ab093314e14e9533b3c7926e2c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "741876ea-068c-492c-ae77-8187bd5f6eb2", "node_type": "1", "metadata": {}, "hash": "304b52d264f8b1b92dbf33431eddc890e652c72562f62b53e2bb017d7d167522", "class_name": "RelatedNodeInfo"}}, "text": "Bruce M. Metzger and Bart D. Ehrman, The Text of the New Testament: Its Transmission, Corruption, \nand Restoration, 4th ed. (New York: Oxford University Press; 2005), 257ff. For assimilation of parallels and \nother scribal errors within the context of the Quran, see Behnam Sadeghi and Uwe Bergmann, \u201cThe Codex of a \nCompanion of the Prophet and the Qur\u02be\u0101n of the Prophet,\u201d Arabica 57, no. 4 (2010): 343\u2013436. \n\n19.  Verses with huwa: Q 9:72, Q 9:111, Q 10:64, Q 40:9, Q 44:57, and Q 57:12. Verses without huwa: Q 4:13,  \nQ 5:119, Q 9:89, Q 9:100, Q 61:12, and Q 64:9.\n\n(dh\u0101lika l-fawzu l-\u02bfa\u1e93\u012bm).19 Earlier mu\u1e63\u1e25afs \ncontaining the standard text include \nSaray Medina 1a, Wetzstein II 1913, Arabe \n328a, and BL Or. 2165. Example 7 shows  \nQ 23:86 in Arabe 327 with the nonstandard \nword al-ar\u1e0d crossed out and the addition \nof al-sab\u02bf above the line. Whereas the \nstandard verse reads, qul man rabbu \nl-sam\u0101wati l-sab\u02bfi wa-rabbu l-\u02bfarshi l-\u02bfa\u1e93\u012bm \n(\u201csay, \u2018who is the lord of the seven heavens \nand the lord of the great throne?\u2019\u201d), the \nphrase qul man rabbu l-sam\u0101w\u0101ti wa-l-ar\u1e0d \n(\u201csay, \u2018who is the lord of the heavens and \nthe earth?\u2019\u201d) occurs in Q 13:16, and more \ngenerally in the non-interrogative rabbu \nl-sam\u0101w\u0101ti wa-l-ar\u1e0d (\u201clord of the heavens \nand the earth\u201d) in ten other locations. The \nstandard text with al-sab\u02bf occurs in every \nother manuscript I could find. If Brubaker \nwishes to make the point that there was \nearly fluidity and that manuscripts move \ntoward the standard text over time, he \nwould have to explain why the standard \ntext is ubiquitous in manuscripts that are \nevidently paleographically older as well as \nthose that are newer. Example 19 shows  \nQ 34:27 in Marcel 5, where the words \nhuwa ll\u0101hu (\u201che is God\u201d) are written over \nan unidentifiable erasure. The original \ngap is small enough that it is reasonable \nto expect that it originally contained \nhuwa alone; this is suggested in the book  \n(p. 82). What is not suggested however, \nis the cause: the formula huwa l-\u02bfaz\u012bzu \nl-\u1e25ak\u012bm (\u201che is the mighty, the wise\u201d) \no c c u r s  m o r e  t h a n  a  d o z e n  t i m e s \nthroughout the Quran, and this is the only \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nDaniel Alan Brubaker\u2019s Corrections in Early Qur\u02be\u0101nic Manuscripts  \u2022  281\n\ninstance where there is an additional all\u0101h, \nmaking such a mistake entirely expected.\n\nA number of errors best explained as \nomissions due to eye skip (usually from \ninadvertently looking to the side), known \nas parablepsis, are also apparent in the \nchosen examples. The last subexample of \nexample 3 involves the omission of all\u0101h \nfrom Q 9:78 in DAM 01-20.4. Brubaker \nstates that the omission of all\u0101h from the \nphrase wa-anna ll\u0101ha \u02bfall\u0101mu l-ghuy\u016bb \ngives the reading \u201cand that he knows fully \nthe things that are unseen\u201d (emphasis his), \nbut this is incorrect.", "start_char_idx": 27250, "end_char_idx": 30068, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "741876ea-068c-492c-ae77-8187bd5f6eb2": {"__data__": {"id_": "741876ea-068c-492c-ae77-8187bd5f6eb2", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4413225b-9140-47b2-b989-6b522e756daa", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "66a87d96f4abb0e24a93e464c5e5e1d1998a4310031aa176eeb5cedf228a6e2d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "25819be8-eb2e-49ab-bfc4-4c063f5ccf51", "node_type": "1", "metadata": {}, "hash": "84a3958dfc4b4754705800c30bb4d951fdee7dcc6f0b0d00d9904b7a4d015521", "class_name": "RelatedNodeInfo"}}, "text": "The omitted all\u0101h \ndoes not have in its place the pronominal \nw a - a n n a h \u016b ,  b u t  r a t h e r  t h e  o r i g i n a l \nwa-anna is maintained\u2014rendering the \nphrase ungrammatical. Therefore, the best \nexplanation is parablepsis. Example 6 is \nrightly recognized as homeoteleuton, eye \nskip due to a repeating wa-\u0101man\u016b, and I \nhave already mentioned the mistake in the \nassociated discussion above.\n\nExample 11 is remarkable in demon-\nstrating the lengths to which Brubaker \ngoes in order to avoid suggesting scribal \nerror as an explanation. In the Topkap\u0131 \nmu\u1e63\u1e25af, the phrase t\u016bb\u016b ila ll\u0101hi tawbatan \nna\u1e63\u016b\u1e25\u0101 (\u201crepent to God with sincere \nrepentance\u201d) in Q 66:8 is missing the l\u0101m \nl\u0101m h\u0101\u02be graphemes of all\u0101h, with only its \ninitial alif written at the end of a line; the \nnext line begins with tawbatan. Brubaker \nstarts considering alternative readings of \nthe consonantal text20 before conceding: \n\u201cIt is not clear to me what was intended \nby the original version, or whether it \ncould have been read viably\u201d (p. 65). It \n\n20.  Brubaker notes that alternative readings are difficult to propose because of the dotting of the b\u0101\u02be in the \nword tawbatan, which does not afford a lot of flexibility (p. 65). \n\n21.  For example, in Q 4:148, the standard text is fa-inna ll\u0101ha k\u0101na \u02bf afuwwan qad\u012bran. Without the correction \nwe would have the ungrammatical fa-inna ll\u0101ha \u02bfafuwwan qad\u012bran rather than fa-inna ll\u0101ha \u02bfafuwwun qad\u012brun. \n\nseems pretty reasonable to me that the \nscribe wrote the first letter of all\u0101h, began \na new line, and accidentally forgot to \ncomplete the word. That such a scenario \nis not suggested deprives the reader \nof a perfectly valid and indeed better  \nexplanation.\n\nExamples 8 and 16 are parablepses that \nmay also be assimilations of parallels. In \nboth examples, the verse-ending formula \ninna ll\u0101ha k\u0101na (\u201ctruly God is\u201d) is missing \nk\u0101na, and example 8 appears to have \nbeen corrected by the original scribe, as \nacknowledged in the book (pp. 58\u201359). \nThere are many verses that end in this \ncommon prototypical formula, either with \nor without k\u0101na, depending on the rhyme. \nImportantly, k\u0101na takes its predicate \nin the accusative, whereas otherwise \nt h e  p r e d i c a t e  w o u l d  b e  n o m i n a t i v e , \ns o  i t s  o m i s s i o n  r e n d e r s  t h e  f o r m u l a \nungrammatical. 21 Brubaker seemingly \nrecognizes this in his explanation of \ne x a m p l e  8 ,  b u t  h e  t h e n  p r o c e e d s  t o \nimply that the insertion of k\u0101na serves \nno function other than to conform to the \nstandard rasm (p. 59). Example 16 presents \nan identical issue, and here Brubaker \nexplicitly and incorrectly states that \nk\u0101na \u201cis not grammatically necessary\u201d (p. \n76). Its ungrammaticality is the obvious \nr e a s o n  B r u b a k e r  \u201c f o u n d  n o  m e n t i o n \nof an issue at this spot in the qir\u0101\u02be\u0101t \nliterature\u201d (p. 59).", "start_char_idx": 30069, "end_char_idx": 32942, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "25819be8-eb2e-49ab-bfc4-4c063f5ccf51": {"__data__": {"id_": "25819be8-eb2e-49ab-bfc4-4c063f5ccf51", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "741876ea-068c-492c-ae77-8187bd5f6eb2", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "c37169c51259e0e8c8ecaee992b27e2589e796cd00091c9a66b2683faf8e582c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f106d4cf-e7fa-4011-a67d-51fe6e681b5a", "node_type": "1", "metadata": {}, "hash": "539f0cce18070b5063d27145f7b81e8a4ce2804f3c17cb9e1d10fb79acae46ab", "class_name": "RelatedNodeInfo"}}, "text": "59). Ironically, another \ninteresting example that is mentioned \ni n  t h e  q i r \u0101 \u02be \u0101 t  l i t e r a t u r e  ( d i s c u s s e d \nbelow) does not receive any attention. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n282  \u2022  HytHem Sidky\n\nExamples 9 and 18 are also standard \nparablepses, with the former omission \nresulting in a severe disruption in rhyme \nand a break in a standard formula, as \nBrubaker acknowledges (pp. 60\u201361). The \nlatter omission of al-s\u0101\u02bfa, \u201cthe hour,\u201d in \nQ 6:40 results in a redundant, nonsensical \nsentence (square brackets mark omission): \n\nqul ara\u02beaytakum in at\u0101kum \u02bfadh\u0101bu \nll\u0101hi aw atatkumu [l-s\u0101\u02bfa] \n\n\u201cThink to yourselves: were the \npunishment of God to come upon you \nor were [the hour] to come upon you.\u201d \n\nExample 12 is an interesting case of \nparablepsis in which multiple changes can \nbe seen, and I have reproduced an image of \nthe relevant passage above. \n\nThe text of Q 3:171 (with the erasure in \nbrackets) reads: \n\nyastabshir\u016bna bi-ni\u02bfmatin mina ll\u0101hi \nwa-fa\u1e0dlin [wa-ll\u0101hu] wa-anna ll\u0101ha l\u0101 \nyu\u1e0d\u012b\u02bfu ajra l-mu\u02bemin\u012bn \n\n\u201cThey rejoice in blessing and bounty \nfrom God [and God] and that God \ndoes not neglect the reward of the \nbelievers.\u201d \n\n \n\n \n\n22.  There are numerous examples throughout this manuscript in which the scribe with the black ink erases \nand rewrites sections for purely cosmetic reasons. This is apparent since the erased text is perfectly readable \nand matches the rewritten text.\n\nWhat appears to have taken place here, \nas can be seen in the image above, can be \ndescribed in the following steps:\n\n1. The scribe writes wa-fa\u1e0dlin wa-ll\u0101hu, \naccidentally skipping wa-anna.\n\n2. Rather than squeeze in the forgotten \nword, the scribe decides to rewrite \nthe phrase wa-fa\u1e0dlin wa-anna ll\u0101h \nafter the mistake. \n\n3. The erroneous wa-fa\u1e0dlin wa-ll\u0101hu is \nerased, leaving a gap. \n\nAn alternative scenario is also possible:\n\n1. The scribe writes wa-fa\u1e0dlin wa-ll\u0101hu, \naccidentally skipping wa-anna.\n\n2. The scribe inadvertently repeats the \nphrase (known as a dittography), \nbut this time correctly, as wa-fa\u1e0dlin \nwa-anna ll\u0101h. \n\n3. After proofreading, the scribe \nrealizes the mistake and erases it, \nleaving a gap.\n\nAt a later stage, after either of these two \nscenarios, someone then erases the \u1e0d\u0101d \nand the l\u0101m of the word fa\u1e0dl and draws an \nelongated \u1e0d\u0101d to cover up the gap, likely \nfor cosmetic reasons.22 We can tell this \n \n \n\nFigure 1: BnF Arabe 328, fol. 8r22\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nDaniel Alan Brubaker\u2019s Corrections in Early Qur\u02be\u0101nic Manuscripts  \u2022  283\n\ntook place from the clear difference in the \nscraping of the original mistake, which was \nmuch more thorough and less precise, and \nthe later erasure. None of this is discussed \nby Brubaker nor is a reading of the original \ntext offered.\n\nT h e  p r e s e n t a t i o n  o f  e x a m p l e  1 4 \na s  d e s c r i b e d  i n  t h e  b o o k  i s  e n t i r e l y \nu n c o n v i n c i n g .", "start_char_idx": 32938, "end_char_idx": 35839, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f106d4cf-e7fa-4011-a67d-51fe6e681b5a": {"__data__": {"id_": "f106d4cf-e7fa-4011-a67d-51fe6e681b5a", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "25819be8-eb2e-49ab-bfc4-4c063f5ccf51", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "c1585d065ad3016499d9883f616f813685962eeff2c666b03242375c3370827b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e33e2215-7cd9-4738-9970-5af7d71a71a4", "node_type": "1", "metadata": {}, "hash": "53bd1fa67b726a4b639c5331cb3e1e5955e15079f1ea924922a3f6a8a4344056", "class_name": "RelatedNodeInfo"}}, "text": "B r u b a k e r  a s s e r t s  t h a t \nQ 4:167 in the Topkap\u0131 mu\u1e63\u1e25af has an \nerasure that takes the verse away from \nconformity with the standard text. He then \nopines that \u201cthe reason for this erasure \nis unclear, but its precision in taking out \nthe selected words is evident\u201d (p. 71). \nThere are several reasons to question this \nconclusion, not the least of which is a total \nlack of precision in the supposed erasure. \nThe first relevant line ends in wa-\u1e63add\u016b \n\u02bfan sab\u012bli (\u201cand who turn from the way of\u201d) \nwith an additional erased alif belonging \nto the next word, all\u0101h.23 The second line, \nwhich is partially and unevenly faded (in \nbrackets) but still readable, continues: \n[ll\u0101hi qad] \u1e0dall\u016b \u1e0dal\u0101lan ba\u02bf\u012bd\u0101 (\u201c[God have \ncertainly] wandered far astray\u201d). The faded \npassage, which includes part of the \u1e0d\u0101d \nof the word \u1e0dall\u016b, contrary to Brubaker\u2019s \nclaim of precision erasure, simply appears \nto have been worn out.24\n\n23.  This practice of splitting a word between lines is a feature of scriptio continua and common in early \nmu\u1e63\u1e25afs.\n\n24.  It is only the alif on the first line that seems to have been erased, possibly by someone who did not \nwant to retouch the mu\u1e63\u1e25af but at the same time did not want to confuse the reader. This is not a farfetched \nsuggestion, since we can see the vocalization on both the clear and the faded words as \u02bfan sab\u012bli ll\u0101hi. We learn \ntwo things from the vocalization: (a) the fading occurred after vocalization and (b) if someone had intended to \neliminate the words all\u0101h and qad, it is odd they did not adjust sab\u012bli to sab\u012blin. Without this second adjustment, \nthe reading is ungrammatical. In addition, the translation offered in the book for the passage without the faded \nwords reads, \u201c... and hinder from the way have strayed into error\u201d (p. 71), but this is not supported by the text \nbecause of the lack of a definite article on sab\u012bl and the absence of qad. A more accurate translation of the \nremaining text would be, \u201c... and hinder from a way, wandered far astray.\u201d\n\n25.  Two of the suggestions made by Brubaker are not grammatical, since the possessor of the construct, \n\u02bf\u0101qiba, is genitive. Also, kullu min should be kullin min and kath\u012bran min should be kath\u012brin min. \n\nExamples 4, 15, and 20 are instances in \nwhich the significant degree of erasure \nmakes it effectively impossible to know \nwhat was originally written. In example \n4, Brubaker makes some suggestions to \nfill a gap left in Q 30:9 between \u02bf\u0101qibatu \nand alladh\u012bna.25 Since the gap is at the \nend of the page and the size of the gap is \na good match for all\u0101dh\u012bna, a dittography \ni s  a  s e n s i b l e  p r o p o s i t i o n :  t h e  s c r i b e \naccidentally wrote the word twice, once at \nthe end of the first page and again at the \nbeginning of the second. The expression \nkayfa k\u0101na \u02bf\u0101qibatu lladh\u012bna is a common \nQuranic formula, which makes it even \nmore unlikely that the erased word was \nsomething else. Although Brubaker makes \nno suggestion for the gap in example 15, \nthe space and context are also consistent \nwith a dittography. The phrase \u1e25att\u0101 \ny u g h n i h i m u  l l \u0101 h u  m i n  f a \u1e0d l i h ( \u201c u n t i l \nGod enriches them from His bounty\u201d) in  \nQ 24:33 is followed by an erasure.", "start_char_idx": 35841, "end_char_idx": 39074, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e33e2215-7cd9-4738-9970-5af7d71a71a4": {"__data__": {"id_": "e33e2215-7cd9-4738-9970-5af7d71a71a4", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f106d4cf-e7fa-4011-a67d-51fe6e681b5a", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "3cb57e8ddd685a1eb1e804576bc6c7bf3509394b7c2468764008587b7db88628", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cbb6f21d-ee22-4c7d-a66a-6fc3c1b8636b", "node_type": "1", "metadata": {}, "hash": "315bcaa556d6f9a76f4a54782fd8479b669b3c2f8f9b543790da4261081a4cee", "class_name": "RelatedNodeInfo"}}, "text": "Since \nthe preceding verse contains the exact \nsame phrase and then ends with the \nformula wa-ll\u0101hu w\u0101si\u02bfun \u02bfal\u012bm (\u201cand God \nis all-encompassing, all-knowing\u201d), it is \nquite possible that the scribe accidentally \nreproduced this formula in the next verse. \nExample 20 shows Q 8:3 in MIA.2014.491", "start_char_idx": 39075, "end_char_idx": 39370, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cbb6f21d-ee22-4c7d-a66a-6fc3c1b8636b": {"__data__": {"id_": "cbb6f21d-ee22-4c7d-a66a-6fc3c1b8636b", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e33e2215-7cd9-4738-9970-5af7d71a71a4", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "aad34c7513338351c4652f3ebae77355c7c98f0715085af4b2e310bf4dc632ca", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7abc18ee-2a3c-4567-a99e-e81f610df95d", "node_type": "1", "metadata": {}, "hash": "2432b8a20a2083c7b526da45de7693410c6c013ea90a03dd0bc60d08897addb9", "class_name": "RelatedNodeInfo"}}, "text": "Example 20 shows Q 8:3 in MIA.2014.491 \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n284  \u2022  HytHem Sidky\n\nwith an entire line erased and overwritten \nwith the standard wa-mimm\u0101 razaqn\u0101hum \nyunfiq\u016bn (\u201cand spend from that which \nwe have provided them\u201d). As Brubaker \nnotes, \u201cthe different writing on this line is \nsomewhat stretched out to fill the space, \nan indication that what was first written \nhere was longer\u201d (p. 83). The space is \nconsistent with an assimilation of parallels \nerror involving the addition of wa-yu\u02bet\u016bna \nl-zak\u0101h (\u201cand give alms\u201d). The correction \nis in the Kufic B.II script, which matches \nthe original and indicates that the change \nwas made not long after the initial writing, \nalthough the ink is distinct, pointing to a \ndifferent scribe.\n\nBrubaker\u2019s description of the correction \nof ni\u02bfmata ll\u0101h (\u201cgrace of God\u201d) in example \n17 is inaccurate. Despite what is stated \nin the text, there is no erasure, and the \noriginal text has simply been overwritten. \nBeneath the additions, one can clearly \nread ni\u02bema, as opposed to ni\u02bfmatah\u016b, \nwhich Brubaker proposes.26 This makes \nit far more likely that the original scribe \nforgot the word all\u0101h, rather than that he \nreplaced it with the pronominal form. It is \nalso apparent that the original correction \nwas done much earlier and then was \nretouched later in black ink (best seen on \nthe alif of all\u0101h). In examples 2 and 13, it \nis simply impossible to know whether the \nexisting text was written deliberately by \nthe original scribes or whether it reflects \ni n a d v e r t e n t  e r r o r s .  E x a m p l e  2  f r o m  \nQ 42:21 in Codex Parisino-Petropolitanus, \nan early manuscript from the first/seventh \ncentury, has the singular lah\u016b in place of \n the plural lahum in am lahum shurak\u0101\u02be \n\n26.  More precisely, he suggests ni\u02bfmatihi, which is incorrect as the word is the object of the preceding verb \nand therefore should be in the accusative.\n\n27.  Image 6 in the auction listing at https://www.christies.com/lotfinder/books-manuscripts/quran-\n\n(\u201cor do they have partners\u201d), and example \n13 has the singular wa-q\u0101la in place of the \nplural wa-q\u0101l\u016b (\u201cand they said\u201d) in a third/\nninth-century Kufic B.II manuscript.\n\nThe broader issue behind these two \nexamples is their implication for Brubaker\u2019s \nthesis. He insists that every deviation \nfrom the standard rasm encountered \nin a manuscript is a deliberate one. This \nstance leads him to conclude, based on \nthe evidence I have reviewed, that the \nperception of the standard rasm changed \nover time, or that the standardization \nlater became more thorough\u2014though the \nmeaning and mechanics of the alleged shift \nare not entirely clear. He also speculates \nthat the extent of the flexibility may have \nvaried between regions, but that it did \nexceed the bounds of what is reported in \nthe qir\u0101\u02be\u0101t literature (p. 95).\n\nThe problem is that the two elements \nnecessary to demonstrate the early textual \nfluidity asserted by Brubaker are missing. \nFirst, one would have to show that the \nincidence of orthographic deviations \nis greater in earlier manuscripts than in \nlater ones. A survey of Qurans copied \nafter the fourth/tenth century would tell \nus whether there are fewer mistakes or \ndeviations in these Qurans compared to \nearlier ones. Ignoring this necessary step, \nas Brubaker does in his book, would lead \none to conclude, for example, that the \nrecently auctioned Quran from ninth/\nfifteenth-century Mamluk Egypt, which \ncontains a haplography resulting in the \nomission of multiple verses, is evidence of \neven later fluidity.27\n\nhttps://www.christies.com/lotfinder/books-manuscripts/quran-signed-tanam-al-najmi-al-maliki-al-ashrafi-mamluk-6195211-details.aspx", "start_char_idx": 39332, "end_char_idx": 43027, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7abc18ee-2a3c-4567-a99e-e81f610df95d": {"__data__": {"id_": "7abc18ee-2a3c-4567-a99e-e81f610df95d", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cbb6f21d-ee22-4c7d-a66a-6fc3c1b8636b", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "f9d31bac4cb872b695e4a159fbc9ed27d8286e0e4361dafa4dad4085bfd8af5d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0f8b69ce-550e-45ed-a086-f9066f3d00a7", "node_type": "1", "metadata": {}, "hash": "f6d325cb56822db94bc5dde20feed2923338b45a13e59e95f21a5e681a875724", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nDaniel Alan Brubaker\u2019s Corrections in Early Qur\u02be\u0101nic Manuscripts  \u2022  285\n\nSecond, one should show multiple \nattestations of the same variant in different \nmanuscripts. Otherwise, as with examples \n2 and 13, mentioned above, in which the \ncause of error is inconclusive, one cannot \nmake the case that an intentional deviation \nis more likely than a mistake. Therefore, \neven though example 13 occurs in CPP, \nwhich is a very early manuscript, the fact \nthat no other manuscript, even among \nthose from the same deposit, contains \nthis variant makes it impossible to prove \nthat the difference was intentional. We \nalso find that other first/seventh-century \nmanuscripts contain the text as found in \nthe Cairo edition today.28 Example 2, of \ncourse, occurs in a third/ninth-century \nQuran, while there are many earlier \nmu\u1e63\u1e25afs containing the standard text.\n\nThis is not to say that nonstandard rasm \nvariants do not exist, only that Brubaker \nhas not demonstrated their existence. \nAlba Fedeli has written about the word \n\u1e6duw\u0101 in Q 20:12, which appears as \u1e6d\u0101w\u012b in \nmultiple early manuscripts29 and is also \nrecorded as such in qir\u0101\u02be\u0101t literature. Yasin \nDutton has also studied the evolution \nof noncanonical rasm variants in early \nmanuscripts.30 Example 10 is possibly an \ninstance of such variance, with the variant \n\u0101man\u016b bim\u0101 (\u201cbelieve in that\u201d) present \nin Q 2:137 in Arabe 331 rather than the \nstandard \u0101man\u016b bi-mithli m\u0101 (\u201cbelieve \n\nsigned-tanam-al-najmi-al-maliki-al-ashrafi-mamluk-6195211-details.aspx shows Q 47:25\u201331 inserted in the \nmargin. An eye skip resulted in the scribe jumping from Q 47:24 to Q 47:32, which, like Q 47:25, starts with inna \nlladh\u012bna.\n\n28.  Early manuscripts containing the standard lahum in Q 42:21 include BL Or. 2165, Wetzstein II 1913, Saray \nMedina 1a, and DAM 01-25.1. \n\n29.  Alba Fedeli, \u201cRelevance of the Oldest Qur\u02be\u0101nic Manuscripts for the Readings Mentioned by the \nCommentaries: A Note on S\u016bra \u2018\u1e6c\u0101-\u1e24\u0101,\u2019\u201d Manuscripta Orientalia 15, no. 1 (2009): 1\u201310. \n\n30.  Dutton, \u201cTwo \u2018\u1e24ij\u0101z\u012b\u2019 Fragments.\u201d\n31.  See Ab\u016b al-Fat\u1e25 Ibn Jinn\u012b, al-Mu\u1e25tasab f\u012b taby\u012bn wuj\u016bh shaw\u0101dhdh al-qir\u0101\u02be\u0101t wa-l-\u012b\u1e0d\u0101\u1e25 \u02bfanh\u0101, ed. \n\nMu\u1e25ammad \u02bfA\u1e6d\u0101 (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1998), 1:113.\n\nin that which is similar to\u201d), but this \npossibility goes unmentioned. This variant \nis recorded as being found in the mu\u1e63\u1e25afs \nof the Companions Ibn Mas\u02bf\u016bd and Anas \nb. M\u0101lik and the Successor Ab\u016b \u1e62\u0101li\u1e25. Ibn \n\u02bfAbb\u0101s is also reported to have disliked \nthe \u02bfUthm\u0101nic reading, which contains \nbi-mithl, as he considered God to have \u201cno \nequivalent (laysa lah\u016b math\u012bl).\u201d31\n\nBrubaker reaches a similarly frustrating \nconclusion regarding standardization \nin example 3, a collection of nine scribal \ni n s e r t i o n s  i n v o l v i n g  t h e  w o r d  a l l \u0101 h , \none of which I have already addressed.", "start_char_idx": 43030, "end_char_idx": 45869, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0f8b69ce-550e-45ed-a086-f9066f3d00a7": {"__data__": {"id_": "0f8b69ce-550e-45ed-a086-f9066f3d00a7", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7abc18ee-2a3c-4567-a99e-e81f610df95d", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "c8a9ccbb61063a20685c0944b7c0abd5ffa98ea9aaad6b9780330595ad4b506d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7d7958ba-2f21-4ccc-b51f-d62f7f5bbb1a", "node_type": "1", "metadata": {}, "hash": "3ba56db71438ec01bbc4434fc949ffb48408b56544ac8a6adff5be749bd9011c", "class_name": "RelatedNodeInfo"}}, "text": "T h e  f i r s t  s e v e n  s u b e x a m p l e s  b e l o n g \nto the same famous Umayyad Fustat \ncodex. The omissions of all\u0101h, Brubaker \nstates, highlights \u201cthe apparent late \nstandardization of a number of instances \nof all\u0101h\u201d (p. 36). Yet in subexamples 6  \nand 7 from the same codex, the omission \nof all\u0101h results in ungrammatical phrases. \nSo clearly an accidental omission should \nbe considered the most likely explanation, \nand it is unclear why Brubaker refuses to \nacknowledge this possibility. Brubaker \nalso tells us in example 17, which comes \nfrom the same codex, that \u201cthis particular \nfragment has a very high density of \ncorrections\u201d (p. 77). Given the frequency \nof corrections in this manuscript, the \nresultant ungrammatical phrases in two \nof the examples, and the fact that all\u0101h \n\nhttps://www.christies.com/lotfinder/books-manuscripts/quran-signed-tanam-al-najmi-al-maliki-al-ashrafi-mamluk-6195211-details.aspx\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n286  \u2022  HytHem Sidky\n\nis a high-frequency word, what reason \ndo we have to suppose that this is more \nthan just the work of a sloppy scribe? It \nbehooves Brubaker, if he wishes to prove \nthat more than carelessness is at work, to \nshow us that the frequency of corrections \ninvolving all\u0101h relative to the frequency of \nthe word\u2019s occurrence in the manuscript \nexceeds that of corrections involving other \nwords or phrases. Until such evidence is \nproduced, the only reasonable explanation \nis accidental omission, as I have stated. It is \nalso obvious by this point that the standard \ntext, with all\u0101h, is present in multiple \nearlier and contemporary manuscripts.32\n\nThe remaining example, no. 5, comes \nfrom a truly fascinating manuscript held at \nthe Museum of Islamic Art in Doha, which \ncontains multiple significant deviations \nfrom the standard text. In the single \npage featured, Brubaker identifies eight \npoints at which the rasm diverges and \nfive later corrections. What is particularly \ninteresting is that despite later changes, \nthe page is still not in conformity with \nthe standard text. This fact raises many \nquestions: Is the divergence the result of \ndictation from faulty memory, a sloppy \nscribe, or a deliberate deviation from \nthe \u02bfUthm\u0101nic text? Alternatively, does \nit represent a pre-\u02bfUthm\u0101nic tradition? \nThe manuscript itself certainly postdates \n  \n\n32.  Q 33:18 and Q 33:24 have the standard all\u0101h in BL Or. 2165, T\u00fcbingen Ma VI 165, DAM 01-27.1 (upper text), \nand Saray Medina 1a. Q 33:73 has the standard all\u0101h in Saray Medina 1a, BL Or. 2165, DAM 01-29.1, and T\u00fcbingen \nMa VI 165. Q 41:21 has the standard all\u0101h in Saray Medina 1a, Wetzstein II 1913, BL Or. 2165, DAM 01-25.1, and \nDAM 01-27.1 (upper text). Q 22:40 has the standard all\u0101h in Saray Medina 1a, Wetzstein II 1913, BL Or. 2165, \nArabe 328c, DAM 01-29.1, and T\u00fcbingen Ma VI 165. The two remaining examples are ungrammatical.\n\n33.  Behnam Sadeghi and Mohsen Goudarzi, \u201c\u1e62an\u02bf\u0101\u02be 1 and the Origins of the Qur\u02be\u0101n,\u201d Der Islam 87, no. 1\u20132 \n(2012): 1\u2013129. See esp. 115ff.\n\n34.  Cook, \u201cStemma of the Regional Codices,\u201d 94.\n35. Al-D\u0101n\u012b, al-Muqni\u02bf, 2:317\u2013318.", "start_char_idx": 45871, "end_char_idx": 48985, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7d7958ba-2f21-4ccc-b51f-d62f7f5bbb1a": {"__data__": {"id_": "7d7958ba-2f21-4ccc-b51f-d62f7f5bbb1a", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0f8b69ce-550e-45ed-a086-f9066f3d00a7", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "9beda252354b00aeb8f60cd7c73718bcafd26c86a357f162945a6675dd49ca34", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f3821f67-b1eb-40e4-b909-c7eabba136cb", "node_type": "1", "metadata": {}, "hash": "c5fe2e5a1a675f0b5b4b7779f3b943de6bc2e99c475121cc19e0679bb98393f2", "class_name": "RelatedNodeInfo"}}, "text": "standardization, but the written tradition \nit represents may be more ancient. Are \nany of the variants present attested in the \nMuslim tradition? Are they attributed to \nCompanion(s)? For comparison, we know \nthat many of the variants in the undertext \no f  t h e  S a n a a  p a l i m p s e s t  c o r r e s p o n d \nt o  o n e s  r e p o r t e d l y  f o u n d  i n  v a r i o u s \nCompanion codices. 33 Although these \nquestions may well lie beyond the scope \nof an introductory book, this example \ncertainly leaves the reader wanting more \nand looking forward to a follow-up.\n\nIn addition to the points made above, \nt h e r e  a r e  a  n u m b e r  o f  o t h e r  e r r o r s \nthroughout the book. Under example 7, \nBrubaker notes the addition of an alif  \nto li-ll\u0101h in Q 23:87 to yield all\u0101h, which,  \nh e  s a y s ,  \u201c c o m p o r t s  w i t h  A b \u016b  \u02bf A m r \u2019 s  \nreading (and another)\u201d (p. 56). Brubaker \nthen cites Michael Cook as observing \nthat this reading aligns with the codex \nsent by \u02bfUthm\u0101n to Basra, which was \no n e  o f  t h e  f o u r  r e g i o n a l  e x e m p l a r s . \nB r u b a k e r  a l s o  s t a t e s  t h a t  a l - D \u0101 n \u012b \nascribes the insertion to al-\u1e24ajj\u0101j. Both \no f  t h e s e  s t a t e m e n t s  a r e  i n a c c u r a t e : \nCook explicitly rejects this variant as \nbelonging to the Basran exemplar,34 while \nal-D\u0101n\u012b very strongly rejects reports \nof this variant being a later addition.35 \nNowhere in this discussion is al-\u1e24ajj\u0101j \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nDaniel Alan Brubaker\u2019s Corrections in Early Qur\u02be\u0101nic Manuscripts  \u2022  287\n\nmentioned.36 On the basis of the stemma \nand a number of reports in al-Muqni\u02bf,37 it \nseems most likely that this variant was not \nin the original Basran exemplar and was \na later addition; I discuss the variant in \nmore depth in a forthcoming publication. \nBrubaker cites the Sanaa palimps es t \nand a second Birmingham palimpsest \nas examples of highly nonstandard texts  \n(p. 96). However, it is not clear what he \nmeans by the Birmingham palimpsest. Half \nof a folio of the Mingana-Lewis palimpsest \nis housed in the University of Birmingham \nlibrary, but its text is standard. 38 The \nother possibility is the claim by Qasim \nAl-Samarrai that Birmingham 1572a is a \npalimpsest. However, this claim has not \nbeen accepted by the scholarly community, \nand no actual text has been uncovered or \nproduced.\n\nB r u b a k e r \u2019 s  a d d e n d u m ,  d i s c u s s i n g \nc o v e r i n g s  i d e n t i f i e d  i n  t h e  C a i r e n e \nmu\u1e63\u1e25af, is also problematic. He notes \nthat in many instances, the text beneath \nthe tape extends beyond it so that it can \nbe read, and that it conforms with the \nstandard text (pp. 86\u201387). He also mentions \nthat he did not inspect the manuscript \nin person and is reliant on photographs, \nwhich do not permit careful investigation.", "start_char_idx": 48987, "end_char_idx": 51843, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f3821f67-b1eb-40e4-b909-c7eabba136cb": {"__data__": {"id_": "f3821f67-b1eb-40e4-b909-c7eabba136cb", "embedding": null, "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6788", "node_type": "4", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "32db129f86b786c1047842bd12ce2759b669a142deebe766fa984a9efcebe438", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7d7958ba-2f21-4ccc-b51f-d62f7f5bbb1a", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "4ca1a87fc66f2483a9a8840491de2e61620809708e526e4abc4eb145ceae6977", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "87f81c0b-8cc6-4478-a61b-0c6c15f9fc76", "node_type": "1", "metadata": {}, "hash": "4e0693a0cbc644c209ee9b9a25ddd3d7a4a11e5af04a333648a79f9b64414824", "class_name": "RelatedNodeInfo"}}, "text": "It is therefore puzzling that Brubaker \nincludes this example only to suggest \nthat \u201cthe tape might be serving another  \npurpose, such as selective concealing of  \n \n\n36.  An unreliable report attributing this variant to al-\u1e24ajj\u0101j is found in Ab\u016b Bakr Ibn Ab\u012b D\u0101w\u016bd, Kit\u0101b \nal-Ma\u1e63\u0101\u1e25if, ed. M. al-Sayyid and J. Shar\u012bf (Tanta: D\u0101r al-\u1e62a\u1e25\u0101ba li-l-Tur\u0101th), 347. The issue is also discussed in \nOmar Hamdan, \u201cThe Second Ma\u1e63\u0101\u1e25if Project: A Step Towards the Canonization of the Qur\u02beanic Text,\u201d in The \nQur\u02be\u0101n in Context: Historical and Literary Investigations into the Qur\u02be\u0101nic Milieu, ed. Angelika Neuwirth, Nicolai \nSinai, and Michael Marx, 795\u2013835 (Leiden: Brill, 2011). This may be the source of the confusion.\n\n37.  Al-D\u0101n\u012b, al-Muqni\u02bf, 2:317\u2013318.\n38.  A transcription of the Quranic undertext by Alba Fedeli can be found here: http://cal-itsee.bham.ac.uk/\n\nitseeweb/fedeli/start.xml. \n\nsomething that is written on the page\u201d \n(p. 87). The photographs included in the \nbook very clearly show the irregularity of \nthe coverings, which often obscure letters \nonly partially and rest in between lines of \ntext. Such taping could well be the result \nof improper storage or conservation, and \nit is irresponsible to suggest otherwise \nwhen (a) concealment of nonstandard text \nwould be a significant discovery in such \na (relatively) late manuscript, and (b) the \nauthor has given no indication that he \nhas attempted to contact the curator to \nascertain further information about the \ncoverings.\n\nIf the objective of Brubaker\u2019s book is to \ndemonstrate the humanity of the scribes \ninvolved in transmitting the Quranic text, \nit certainly succeeds. It is well presented \nand accessible, and does an admirable job \nguiding the reader through a nuanced \nand technical subject using a series of \nphotographs and clear descriptions. Where \nit falls short, however, is in its methodology \nand analysis. Although Brubaker states \nthat he always gives scribal error first \nconsideration, this is not apparent from \nthe book. In fact, the vast majority of \nexamples in the book are best explained \nthrough simple scribal error. The main \nthesis, namely, that the flexibility of the \nQuranic text persisted centuries beyond its \nstandardization (p. 95), remains unproven. \nThat is not to say that cataloging and \n \n\nhttp://cal-itsee.bham.ac.uk/itseeweb/fedeli/start.xml\nhttp://cal-itsee.bham.ac.uk/itseeweb/fedeli/start.xml\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n288  \u2022  HytHem Sidky\n\np r e s e n t i n g  t h e s e  s c r i b a l  c h a n g e s  i s \nw i t h o u t  m e r i t .  B r u b a k e r  r i g h t f u l l y \nrecognizes the importance of stemmatics \nin reconstructing relationships between \nmanuscripts (p. 97), and that requires \nmeticulous documentation of orthographic \n\nv a r i a t i o n s .  N e v e r t h e l e s s ,  t a n t a l i z i n g \nmanuscripts such as MS.474.2003 and the \npromise of more such finds to come leave \none hoping that upcoming works will \nbe based on a sounder methodological \nfooting.", "start_char_idx": 51845, "end_char_idx": 54842, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "87f81c0b-8cc6-4478-a61b-0c6c15f9fc76": {"__data__": {"id_": "87f81c0b-8cc6-4478-a61b-0c6c15f9fc76", "embedding": null, "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6790", "node_type": "4", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "97dd398bc962f94de5dd8859945c7bb2df7a0d5f40d31ce32fd352afa5898fa7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f3821f67-b1eb-40e4-b909-c7eabba136cb", "node_type": "1", "metadata": {"identifier": "alusur-6788", "author": "Sidky, Hythem", "title": "Daniel Alan Brubaker, Corrections in Early Qur\u02be\u0101nic Manuscripts", "date": "2019-11-15", "file": "alusur-6788.pdf"}, "hash": "7f934261f2c576b6880d70ed28506948ceeba7282ec6a5c9873db1f3ce75473c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "55d298ca-f994-4f32-9c9a-490dd518a208", "node_type": "1", "metadata": {}, "hash": "94d75cac987f44fc1d79ecc57e2532b0645918eebd9f57a6c84c053affccefd4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 289-296\n\nBook Review\n\nThis book makes use of the largest c o r p u s  o f  E g y p t i a n  d o c u m e n t s dating to the early Islamic period. \nWritten in Coptic and Greek on ostraca \n(pottery or limestone) or papyrus, these \ndocuments originate from the Theban \nvillage of Djeme, which was built in \nand around the ruins of the temple of \nR a m e s e s  I I I  a t  M e d i n e t  A b u  \u201c w i t h  a \npopulation between fifteen hundred and \ntwo thousand\u201d (p. 3). Dating from the late \nsixth to late eighth centuries CE, there \nare \u201c1,877 texts from Djeme, out of a total \nof 3,559 texts from the wider Theban \nregion... Almost 20 percent of published \nCoptic texts are from Djeme alone\u201d (p. 2, \nn. 1). These texts have, however, attracted \nless interest from the wider research \ncommunity concerned with the history \nof the early Islamic period than has the \n\n1.  Chris Wickham, Framing the Early Middle Ages: Europe and the Mediterranean, 400\u2013800 (Oxford: Oxford \nUniversity Press, 2005). \n\n2.  Most notably, Terry G. Wilfong, Women of Jeme: Lives in a Coptic Town in Late Antique Egypt (Ann \nArbor: University of Michigan Press, 2002).\n\nearly eighth-century corpus of Aphrodito. \nThis is probably because unlike the latter \ncorpus, the Djeme texts are mainly written \nin Coptic. There are no known Arabic \ndocuments preserved from the Theban \nregion in this period, and the preserved \ncommunications involve exclusively local \nactors. The Djeme writings contain no \ntexts written by the central administration \nin Fus\u1e6d\u0101\u1e6d in the name of the governor, like \nthe famous letters of Qurra b. Shar\u012bk to \nthe village of Aphrodito. Nevertheless, the \ndocumentation of Djeme did not escape \nexamination in Chris Wickham\u2019s Framing \nthe Early Middle Ages (2005),1 and it has \nbeen the focus of rich research production \nby papyrologists, with a particular focus \non village life and gender studies.2 Jennifer \nCromwell\u2019s book aims to reconstruct the \nwork and world of one of the scribes of \n\nJennifer A. Cromwell, Recording Village Life: A Coptic \nScribe in Early Islamic Egypt. New Texts from Ancient \nCultures 8 (Ann Arbor: University of Michigan Press, 2017),  \nxxiv + 287 pp. ISBN 978-0-472-13048-1. Price: $90.00 (cloth).\n\nMarie Legendre \nUniversity of Edinburgh \n\n(Marie.Legendre@ed.ac.uk)\n\nmailto:Marie.Legendre%40ed.ac.uk?subject=", "start_char_idx": 47, "end_char_idx": 2411, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "55d298ca-f994-4f32-9c9a-490dd518a208": {"__data__": {"id_": "55d298ca-f994-4f32-9c9a-490dd518a208", "embedding": null, "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6790", "node_type": "4", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "97dd398bc962f94de5dd8859945c7bb2df7a0d5f40d31ce32fd352afa5898fa7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "87f81c0b-8cc6-4478-a61b-0c6c15f9fc76", "node_type": "1", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "428d19b73c2ed132c37d8ac9250c7d2f2630d812e5269cd1474accf1d964a558", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "33f86833-2cc3-4673-9d3c-3fadcb636a94", "node_type": "1", "metadata": {}, "hash": "3de68ca47fc2d6291071aa189375f4779120671a3e83091208292bbb11067648", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n290  \u2022  Marie Legendre\n\nthe Djeme corpus and a member of the \nvillage elite: Aristophanes son of Johannes. \nHe was active in the second quarter of the \neighth century\u2014that is, the late Umayyad \np e r i o d .  T h e  b o o k  p l a c e s  a  s p o t l i g h t \non the use of Coptic documents in the \nadministration of the later Marwanids. \nT h i s  l e n s  a l l o w s  u s  t o  d r a s t i c a l l y \nreconsider a certain understanding of \nlanguage use in Umayyad administration \nthat has been oversimplified by references \nto the so-called language reform under \n\u02bfAbd al-Malik b. Marw\u0101n (r. 65\u201386/685\u2013\n705). Cromwell creates a link between \npapyrological studies, on the one hand, \nand the history of Late Antiquity and \nthe early Islamic period, on the other, by \nconcentrating on several hot topics in those \nfields, in relation to which the present \nreview is structured: administration and \ntaxation; scribal practices and literacy; and \nmicrohistory. \n\nAdministration and Taxation\n\nChapter 1, entitled \u201cA Scribe in His Time \nand Place,\u201d introduces the geographical, \npolitical, and literary environment in which \nAristophanes wrote: the Theban region, its \ndocuments, the village of Djeme as known \nthough archaeological excavations, and \nits place in the administrative structure \nof early Islamic Egypt. Cromwell notes \nthat the main feature of Islamic rule \nthat is visible in the texts of Djeme is the \npayment of the poll tax in addition to less \nwell documented taxes also characteristic \nof the new administration: forced labor \nand expense taxes for officials such as \nthe governor or the am\u012br al-mu\u02bemin\u012bn, \nall discussed in Chapter 4. Islamic rule \n\n3.  Cromwell gives him the title of pagarch, though to my knowledge this title never appears for \nadministrators with Arab names. \n\nalso appears in a few mentions of titles, \nnames, and a handful of Arabic protocols \nthat were not written locally (pp. 8\u20139). \nMost notably, an am\u012br, that is, an Umayyad \nadministrator, was appointed over the \nlocal capitals of Luxor and Esna. He had a \nfiscal and legal role, as he was petitioned \nfor travel permits and the settlement of \nvillage disputes (cf. Chapter 5). The first \nchapter also confirms that the use of Coptic \nfor administrative texts was an innovation \nof the Umayyad period.\n\nChapter 4, \u201cRecording Taxes,\u201d shows \nthat Aristophanes was first involved in \ndrawing up fiscal documents in 724, when \nhe wrote tax demand notes for the office \nof the am\u012br of Luxor and Esna, Sahl b. \u02bfAbd \nAll\u0101h.3 He then wrote 106 tax receipts on \nostraca between 727 and 730. In those three \nyears he drew up six other texts relating \nto tax payments (safe conducts and travel \npermits). Different writing supports were \nutilized for fiscal communications with \nthe am\u012br (papyrus) and at the village level \n(ostraca).\n\nThe tax documents are for the principal \nmoney taxes (poll tax, expense taxes) \nand for forced labor. P.CLT 6, dated 724, \nis of particular interest, as it records an \nunusual declaration of seventeen men on \ntheir contribution to naval duty, stating \nthat they would provide a sum of money \nto the authorities if they were not able \nto contribute to the raids. Cromwell puts \nforward a convincing interpretation: \nthe signatories were \u201cgreat men\u201d of the \nvillage \u201cwith the ability to buy their way \nout of the cursus\u201d (p. 92). Less convincing \nis her categorization of this document as \nreflecting a communal burden. This claim", "start_char_idx": 2414, "end_char_idx": 5892, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "33f86833-2cc3-4673-9d3c-3fadcb636a94": {"__data__": {"id_": "33f86833-2cc3-4673-9d3c-3fadcb636a94", "embedding": null, "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6790", "node_type": "4", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "97dd398bc962f94de5dd8859945c7bb2df7a0d5f40d31ce32fd352afa5898fa7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "55d298ca-f994-4f32-9c9a-490dd518a208", "node_type": "1", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "5c0e6fc7640050495ea8da2ae754852a6faf88278cb2059d75a03622a5dceb47", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "740bf2e8-f9a9-4968-b167-dd463f42245c", "node_type": "1", "metadata": {}, "hash": "801b1d43e1874344262a553b520b9bb7fc120bbb30deb492c387442b2d784778", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nJennifer A. Cromwell\u2019s Recording Village Life  \u2022  291\n\nis not discussed at length, but one wonders \nwhether this unique document, the only \none mentioning forced labor in the Theban \nregion, really reflects a fiscal system that \nfunctioned regularly with both communal \nand personal liability at the village level. \nT h e  d o c u m e n t  i s  s o  u n c o m m o n  t h a t \nthe scribe utilized up to three different \nn a m e s  f o r  i t  i n  t h e  t e x t  ( h o m o l o g i a \nn-koin\u00f4nikon, symph\u00f4non n-koin\u00f4nikon, \nkoin\u00ea homologia [p. 90]). It seems to have \nbeen an ad hoc initiative that does not \nnecessarily reflect the functioning of the \nfiscal system of the 720s as a whole.\n\nMost of the fiscal texts written by \nAristophanes (p. 103) are concerned with \nthe poll tax, called diagraphon in Theban \ndocuments. He wrote receipts for a total \nof sixty-seven men, issuing multiple \nreceipts for nine of them. Payments were \nmade in instalments (katabole) in the first \npart of the fiscal year (between May and \nSeptember). The five travel permits written \nby Aristophanes were drawn up at the same \ntime, after taxes had been paid. The fixed \nformulary of these receipts is presented in \ndetail. All but two of the receipts for the \npoll tax were written in Coptic and those \nfor the expense tax in Greek. Cromwell \nhypothesizes that the choice of languages \ndepended on the destination of the receipt \n(p. 98), but she does not say what those \ndifferent destinations could have been.\n\nThe chapter reveals that the drafting \nof tax documents was a closely regulated \nprocess in the twenty or so years in \nwhich they are attested at Djeme and that \nonly one scribe at a time was involved \nin drawing up such texts. Aristophanes \n\n4.  The spread of areas represented by the villagers can be inferred from the mention of different strategoi \non receipts drawn up on the same day, as Cromwell offers a convincing hypothesis that strategoi were the \nfiscal officials for the different quarters of the village (pp. 107\u2013108).\n\nw a s  t h e  l a s t  o f  f i v e  a t t e s t e d  o f f i c i a l \nscribes issuing tax receipts. After him \nthere is no evidence of tax recording \nin Djeme. Receipts mentioned up to five \nmen: Aristophanes as scribe, a fiscal \nofficial (strategos), two signatories, and \nsometimes a countersignatory. All of them \nexcept the strategos signed the receipts in \ntheir own hand. Cromwell suggests that \nAristophanes might have gone around \nto different areas of the village to write \nup to sixteen receipts in one day, going \nfrom house to house, possibly with the \nsignatories. Another possibility is that \ninhabitants would come to him (or them) \neach day from various parts of the village.4 \nThe latter arrangement would have saved \nAristophanes the trouble of wandering \naround a village of two thousand souls \ncarrying up to sixteen potsherds with \nhim. Cromwell also convincingly shows \nt h a t  t h e  t a x  r e c e i p t s  w e r e  k e p t  b y \nAristophanes or the village administration \nas a record of tax collections, as they were \nthe ones liable for this revenue vis-\u00e0-vis \nthe higher administrative authorities  \n(cf. Chapter 5, pp. 179\u2013180). The ostraca \nwere kept together, as is evident from \ntheir acquisition history. A good number \nof them were bought together, and today \nthey are housed in a limited number of \ncollections.\n\nThe research presented in Chapter 6 \nis the most innovative work on Umayyad \nadministration to appear in the past \ndecade.", "start_char_idx": 5897, "end_char_idx": 9429, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "740bf2e8-f9a9-4968-b167-dd463f42245c": {"__data__": {"id_": "740bf2e8-f9a9-4968-b167-dd463f42245c", "embedding": null, "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6790", "node_type": "4", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "97dd398bc962f94de5dd8859945c7bb2df7a0d5f40d31ce32fd352afa5898fa7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "33f86833-2cc3-4673-9d3c-3fadcb636a94", "node_type": "1", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "24f6113e86c3bb5d7d81d112c384fcbcdeb55a435d7f680283f171a6b55c16e5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dd7b9ed9-3450-4ddb-8d32-a39a66263885", "node_type": "1", "metadata": {}, "hash": "97e03aafb7ae59a5cb50b55b47db91dba6645c66d4716e54092fab4b02c11fe2", "class_name": "RelatedNodeInfo"}}, "text": "Cromwell provides a fascinating \ndemonstration of the official training \no f  C o p t i c  a n d  G r e e k  s c r i b e s  f o r  t h e \np r o d u c t i o n  o f  c e r t a i n  t y p e s  o f  k e y \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n292  \u2022  Marie Legendre\n\ndocuments in the Umayyad fiscal system\u2014\nnamely, those concerned with \u201ccollection \nof taxes and requisitioning of goods and \nlabour\u201d (p. 176). Such training began in \nthe last decade of the seventh century, \nand it was still in full force at the time \nof Aristophanes in the second quarter \nof the eighth century. Cromwell does \nacknowledge the increasing number of \nArabic papyri in the same period, but, as \nshe shows, this went hand in hand with an \nincrease in the number of Greek and Coptic \ndocuments and with centralized training \nfor scribes in these two languages. The \nnew training is visible in the script and \nformulary of administrative documents. \nIt can be initially observed in documents \ndrawn up in the local district capitals \nof the Nile valley, and by the time of \nAristophanes it had reached the village \nlevel. He was not the only scribe with this \ntraining who was active in Djeme, as texts \nwritten by Cyriacus son of Petros, who was \nactive at the same time, show the same \nfeatures. It is not known where the training \ntook place, but the district capitals would \nhave been a logical choice. Cromwell sets \nthe time of the eventual replacement of \nCoptic by Arabic after the 730s, though \nthe change is not documented in Thebes. \nShe adds that Greek was still utilized for \nadministrative documents, at least in \nsome regions, into the Abbasid period. She \ninfers from this shift in the 730s a change \nin the fiscal system, but the nature of the \nchange remains murky. She connects the \nsituation to the difficulties encountered by \nthe caliphate of Hish\u0101m b. \u02bfAbd al-Malik  \n(r. 105\u2013125/724\u2013743). \n\n5.  Isaac son of Constantine went \u201cfrom barely able to write his name to being able to write longer \nstatements for others as well and for himself\u201d (p. 48).\n\nScribal Practices and Literacy\n\nThe first three chapters will be of \ninterest to anyone interested in late \nantique scribal practices and literacy. \nThey reveal the fascinating mechanisms \nthough which the literate and the illiterate \nfunctioned at the level of the village \ncommunity. In a village context in which \nwe would expect literacy levels to be the \nlowest, we find an impressive range of \nliterate practices: forty-one different \nwriters can be discerned in this dossier \nalone, in texts written over approximately \nthirty-five years, with evidence of younger \nscribes helping older ones, individuals \ndeveloping scribal skills, 5 and simple \ncrosses used as signatures. Cromwell \npaints a picture of literate groups in which \nprofessional scribes \u201cstand in contrast \nto a greater abundance of writers who \nwere less proficient. Such writers\u2014to set \nthem apart from scribes as a professional \ncategory\u2014range in ability from those \nbarely able to sign their own names to \nproficient writers who could write short \ntexts, including letters, and who occur \nfrequently as witnesses to legal documents \nor amanuenses signing on behalf of others\u201d \n(pp. 20\u201321). These nonprofessional writers \nincluded two women.\n\nChapter 1 ends with an overview of the \nidentification of scribes in Theban texts. \nIt reveals that professional scribes were \nnot identified by specific titles, though \nsuch titles appear for other individuals \n( G r e e k :  g r a m m a t e u s ,  l o g o g r a p h o s , \nnomikos, notarios; Coptic: sach, sacho). \nThe most technical portions of the book \nare chapter 2, \u201cBuilding Aristophanes\u2019 \nDossier,\u201d and chapter 3, \u201cPutting Pen on", "start_char_idx": 9430, "end_char_idx": 13128, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dd7b9ed9-3450-4ddb-8d32-a39a66263885": {"__data__": {"id_": "dd7b9ed9-3450-4ddb-8d32-a39a66263885", "embedding": null, "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6790", "node_type": "4", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "97dd398bc962f94de5dd8859945c7bb2df7a0d5f40d31ce32fd352afa5898fa7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "740bf2e8-f9a9-4968-b167-dd463f42245c", "node_type": "1", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "02b63a795a38deaa6d038ad09063a06f586c70514c37e6ff58fa5f9062bd7769", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c65aa5b3-13a8-459d-b537-686b11c68c88", "node_type": "1", "metadata": {}, "hash": "b2be2e6742cce814b6a044d1641dd7fc5ed60edb00e48554bbba052736958579", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nJennifer A. Cromwell\u2019s Recording Village Life  \u2022  293\n\nPapyrus: Scribal Practices and Processes.\u201d \nThey show how texts from Djeme can be \nassigned to Aristophanes and conclude \nthat 142 texts were written in his hand, \nsome of them featuring his name as \nwitness or amanuensis. He acted as both \nan official and a private scribe: of his \nwritings, 115 documents are connected \nto taxation (106 tax receipts, a few tax \ndemands, protection passes, a travel \npermit, and a tax agreement), while \nothers are private documents (deeds \nof sale, dispute settlements, donations \nof children, property parcels, lists, and \na few texts harder to characterize). A \ntotal of 120 texts are straightforwardly \nsigned by Aristophanes, and 22 others are \nassigned to his hand. Cromwell provides a \ncareful demonstration for this last group, \nstressing that texts cannot be connected to \nAristophanes based on a single criterion, \nsuch as the context of the document or \nlinguistic features and paleography, and \nshe notes that paleographical similarities \ncan be highly subjective, sometimes present \nonly in the eyes of the papyrologist. This \nis why she presents the 22 texts without \nsignature\u2014or where the signature is lost \nin fragmentary documents\u2014together. \nThe text is here punctuated by several \nillustrations showing Aristophanes\u2019s hand. \nThe evidence indicates that individuals and \nfamilies in Djeme requested the expertise \nof various scribes. Aristophanes did not \nhold a monopoly on literacy for certain \nparts of the village or for certain types of \ndocument (see p. 36: four scribes writing \nfor a single family). \n\nThe dating of the corpus and of the \nindividual texts is also addressed in \nChapter 2. Cromwell utilizes three dating \n\n6.  Walter C. Till, Die koptischen Rechtsurkunden aus Theben (Vienna: Hermann B\u00f6hlaus Nachf, 1964).\n\nsystems. The most common is the indiction \nsystem, as is usual for fiscal documents; \notherwise, the Era of the Martyrs and Hijri \nsystems each appear once. Here, again, \nCromwell is careful in assigning dates \nto problematic documents, which are \npresented consecutively. She establishes \na new chronology for the dossier with \nabsolute dates between 724 and 758, \ncorrecting a good number of previous \ndatings established largely by Walter Till.6\n\nThe most innovative part of Cromwell\u2019s \napproach is tracking the effect of old age \non Aristophanes\u2019s writing in the 750s: the \ntracing of letters becomes clumsy, the ink \npressure varies, and he displays difficulties \nin maintaining a straight line. Some of \nhis late documents are even corrected \nb y  a n o t h e r  s c r i b e .  T h e s e  t e x t s  c a n \nnonetheless be attributed to Aristophanes \neither because he signed them or because \nhis hand is still recognizable in the form \nof individual letters and especially of \nligatures. Cromwell identifies a document \nt h a t  w a s  w r i t t e n  b y  a n o t h e r  s c r i b e , \npossibly under Aristophanes\u2019s guidance, \nand only the signature is in Aristophanes\u2019s \nhand. Information on old age and the \nensuing need for corrections is scattered \nacross Chapters 2 and 3 and could have \nbeen consolidated.\n\nChapter 2 ends with a consideration \nof dossiers and archives. The documents \nrelating to Aristophanes are compiled as a \ndossier. They were not archived together \nby him or anyone else, and they were not \nhis personal papers. In one he appears \nonly as the seller of a parcel of land; this \ntext seems to have been archived by the \nbuyer. The discovery of these texts is not \ndocumented in archaeological records, and", "start_char_idx": 13133, "end_char_idx": 16738, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c65aa5b3-13a8-459d-b537-686b11c68c88": {"__data__": {"id_": "c65aa5b3-13a8-459d-b537-686b11c68c88", "embedding": null, "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6790", "node_type": "4", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "97dd398bc962f94de5dd8859945c7bb2df7a0d5f40d31ce32fd352afa5898fa7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dd7b9ed9-3450-4ddb-8d32-a39a66263885", "node_type": "1", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "141d7c9bb6523b75d658cee1a55e0263bec73e8ed9dce640e8bfc3eb160065b2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cc619c95-3e52-4ab2-b0ad-5c2fddb4c51b", "node_type": "1", "metadata": {}, "hash": "a7333740ff8a5efc3da0243239f3b51382cbf2e57e053fde17f65803edcb0690", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n294  \u2022  Marie Legendre\n\nwe cannot infer anything of their original \narrangement in the absence of accounts \nof their discovery. Acquisition records, \nhowever, prove useful. A few sentences in \nthe texts also allow us to reconstruct some \nof the archival practices in the village and \nthe surrounding monasteries. Older deeds \nof sale are mentioned in new ones and \nwere certainly kept by individual families. \nDocuments of child donation were kept \nin the bibliot\u00eak\u00ea of the monastery of \nApa Phoibammon, though it is not clear \nwhat exactly this meant. Overall, half of \nAristophanes\u2019s dossier can be attached \nto a private or monastic archive. Private \narchives are presented together in a single \nsection. These relate to an individual or \nto an entire family; approximately ten \ntexts can be linked to each on the basis of \nthe content of the documents and their \nacquisition history.\n\nIn Chapter 3, Cromwell focuses on \nA r i s t o p h a n e s \u2019 s  w r i t i n g  s t y l e ,  w h i c h \ndiffered among the types of documents \nand between his writing of Coptic and \nGreek. Just as Aristophanes appears as \na witness, amanuensis, or signatory in \ndocuments that were written in the hands \nof others, references to other individuals \ncommonly appear in his writings. Some \nof these other people are identified by \ntheir titles (dioiketes, lashane\u2014two titles \nfor village officials\u2014or deacon). Cromwell \nconfirms that status and literacy were not \nsystematically connected in Late Antiquity, \ngiving the example of a dioiketes who \ncould not write his own witness statement.\n\nMicrohistory\n\nChapter 6, \u201cAristophanes\u2019 Personal and \nProfessional Lives,\u201d reconstructs the stages \nof Aristophanes\u2019 career, his neighborhood, \n\nand his family. Cromwell demonstrates \nthe difficulty of assessing what is in \na name. Since Aristophanes\u2019s father\u2019s \nname, Johannes, is extremely common, \nit is difficult to ascertain who he was in \nthe long list of homonyms attested in the \nvillage. She makes a strong case, however, \nfor the identification of Aristophanes\u2019s \nbrother, Johannake son of Johannes. \nDespite the very common patronymic, her \nargument is based on property acquisitions \nand similarity in scribal training. She also \nidentifies a student of Aristophanes to \nwhom he taught the writing of legal texts, \nusing the social context of their respective \nd o c u m e n t s  a n d  t h e i r  c h r o n o l o g y , \npaleography, and formularies.\n\nIn Chapter 5, \u201cRecording Private Lives,\u201d \nCromwell reconstructs neighborhood \nlife using about thirty documents that \nAristophanes wrote concerning personal \np r o p e r t y  ( h o u s e s ,  c o u r t y a r d s ,  l a n d , \ndress, equipment, marriage gifts) and \nmoney. These texts were written for \nthe transactions and legal issues of the \nwealthiest of the village. Large amounts \nof money are at stake (between one and \ntwelve holokottinoi, or gold coins; see table \n5.1, p. 147), which justifies the drawing up \nof a document by a professional scribe. \nOn the other side of the spectrum, texts \nwere also written for the transactions \nof those who were possibly among the \npoorest, though their status is difficult \nto establish: Aristophanes is the scribe of \nthree documents of child donation out of \nthe twenty-five such documents known \nfor eighth-century Djeme, mostly from the \n760s and 770s. Young boys were donated to \nthe monastery of Apa Phoibammon, built \non the ruins of the temple of Hatshepsut in \nDeir el Bahari, to serve the monastery, but", "start_char_idx": 16743, "end_char_idx": 20275, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cc619c95-3e52-4ab2-b0ad-5c2fddb4c51b": {"__data__": {"id_": "cc619c95-3e52-4ab2-b0ad-5c2fddb4c51b", "embedding": null, "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6790", "node_type": "4", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "97dd398bc962f94de5dd8859945c7bb2df7a0d5f40d31ce32fd352afa5898fa7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c65aa5b3-13a8-459d-b537-686b11c68c88", "node_type": "1", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "0135b3098e13707bb35425df20f007a8e8195f5e23824c1f392a37081d61ada9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "55b8ff24-5e29-4633-838c-db8ba8de2218", "node_type": "1", "metadata": {}, "hash": "c1316a8337d0a5f5e01120d4452c36bcfa2e966286a56fc726cd44de807eab7e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nJennifer A. Cromwell\u2019s Recording Village Life  \u2022  295\n\nthey were not destined to become monks.7 \nC r o m w e l l  s h o w s  t h a t  t h e  m o n a s t e r y \ncould not act as the issuing authority for \ndonation documents or travel permits. \nMonks needed to go to the village for an \nadministrative scribe such as Aristophanes \nto write a petition to the am\u012br for them.\n\nAs for immovable property, Aristo-\nphanes\u2019s dossier shows that houses or \neven rooms within houses were legally \ndivided between members of the same \nfamily, multiple houses shared the same \nfront courtyard, and streets in Djeme were \nnamed (Culol Street, People of Pshumare \nStreet, Palikene Street). The sale of a \nloom reached the considerable sum of \none holokottinos, certainly because it \nwas a source of income. Two holokottinoi \nwere loaned for the purchase of a house. \nScandalous affairs were brought before \nthe am\u012br in the local capital when 10 2/3 \nholokottinoi were stolen from a house. \nThese documents systematically involve \nwomen as share owners, buyers, sellers, or \nthieves.\n\nTexts drawn up by Aristophanes mostly \nbelong wider personal archives such as \nthat of Aaron son of Shenoute, \u201cthe most \nprolific property buyer in the records from \nDjeme\u201d (p. 135), with nine sale documents \nand a testament. The descriptions of \nt h e  p r o p e r t i e s  s o l d  a l s o  s h o w  t h a t \nAristophanes was the neighbor of some of \nhis clients. Transactions took place only \nin the village and with the surrounding \n\n7.  Arietta Papaconstantinou has shown that these documents allow us to reconstruct the pressure the \nmonasteries put on the Christian population to elicit such donations at a time when the new fiscal burden \nimposed by the Umayyad administration was causing increased economic difficulties for monasteries: \u201cTheia \nOikonomia: Les actes th\u00e9bains de donation d\u2019enfants ou la gestion monastique de la p\u00e9nurie,\u201d Travaux et \nm\u00e9moires 14 (2002): 511\u2013526.\n\n8.  Sarah J. Clackson, \u201cMuseum Archaeology and Coptic Papyrology: The Bawit Papyri,\u201d in Coptic Studies \non the Threshold of a New Millennium, Vol. 1, Proceedings of the Seventh International Congress of Coptic \nStudies, Leiden, 27 August\u20132 September 2000, ed. Matt Immerzeel and Jacques Van der Vliet, 477\u2013490 (Leuven: \nPeeters, 2004).\n\nmonasteries of Apa Phoibammon and Apa \nPaul. The inhabitants of Djeme did not \nseem to invest outside of the immediate \nsurroundings. \n\nConclusion \n\nCromwell\u2019s book is punctuated by very \nuseful heuristic tools for the specialized \nand the nonspecialized reader alike: \nthere are numerous lists and tables of \ndocuments and, most importantly, an \ninitial aid for the reader on dating systems, \nt e c h n i c a l  t e r m s ,  a n d  p a p y r o l o g i c a l \nconventions. Appendices comprise high-\nquality images of ten ostraca, a catalogue \nof Aristophanes\u2019s texts (p. 142) and of six \nothers in which he acted as amanuensis, \nnew editions of ten ostraca, tables with \ninformation gleaned from tax receipts, and \ncorrections to published texts. The final \nindex is rather short. For instance, it does \nnot include personal names. \n\nIn all, Cromwell masters the art of \nr e a d i n g  a n d  s t u d y i n g  a n c i e n t  t e x t s , \noverlooking no aspect of the scribal \nprocess (formulary, various handwritings, \neffects of old age, use of Greek and Coptic).", "start_char_idx": 20280, "end_char_idx": 23667, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "55b8ff24-5e29-4633-838c-db8ba8de2218": {"__data__": {"id_": "55b8ff24-5e29-4633-838c-db8ba8de2218", "embedding": null, "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6790", "node_type": "4", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "97dd398bc962f94de5dd8859945c7bb2df7a0d5f40d31ce32fd352afa5898fa7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cc619c95-3e52-4ab2-b0ad-5c2fddb4c51b", "node_type": "1", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "354d1e5e7df16c9be662759e53ea12f10f8b5d7241b2555c777fed496dfa7840", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f00a7e86-bde6-4d17-8eba-68f60d17eb0c", "node_type": "1", "metadata": {}, "hash": "ccb0c112cd81b4e954177bbbc430d7c666d9005de5f8d714207f61fb3bf885e3", "class_name": "RelatedNodeInfo"}}, "text": "She analyzes texts as objects that were \nh a n d l e d  b y  d i f f e r e n t  p e o p l e ,  s t o r e d , \ndisregarded, rediscovered, and sold, and \nshe tracks down the acquisition history \nof documents using the methodology of \nmuseum archaeology established by Sarah \nClackson.8 A strong case is made in this \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n296  \u2022  Marie Legendre\n\nbook for attention to detail when it comes \nto ancient documents, and the wealth of \ninformation that Cromwell extracts from \na restricted number of texts is astonishing. \nThe added value of this research is that \nit also firmly establishes the documents \nof Djeme as a corpus for the study of the \nearly Islamic period that ought not escape \nthe attention of historians of that period, \nthanks to the title on the cover and the \nfocus in several chapters on administration \nand the payment of the poll tax. The book \nplaces a spotlight on the rich contribution \n\nof Coptic documents to the history of early \nIslamic Egypt, a contribution that has \nbeen clouded by a narrative of Marwanid \nreform that considers only the highest \nlevels of the administrative hierarchy. \nCromwell expertly achieves the critical \nbalance of being thought-provoking for \nspecialists in Coptic papyrology while \nremaining accessible to the wider research \ncommunity and students of Late Antiquity. \nThis book is a must-read for scholars and \nstudents interested in early Islamic Egypt \nand late antique history.", "start_char_idx": 23669, "end_char_idx": 25131, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f00a7e86-bde6-4d17-8eba-68f60d17eb0c": {"__data__": {"id_": "f00a7e86-bde6-4d17-8eba-68f60d17eb0c", "embedding": null, "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6792", "node_type": "4", "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "hash": "c0ff619842a75dff0d551e78470b1b785f7bd81a36176280ef03b2583ff3d187", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "55b8ff24-5e29-4633-838c-db8ba8de2218", "node_type": "1", "metadata": {"identifier": "alusur-6790", "author": "Legendre, Marie", "title": "Jennifer A. Cromwell, Recording Village Life: A Coptic Scribe in Early Islamic Egypt. ", "date": "2019-11-15", "file": "alusur-6790.pdf"}, "hash": "306657c298c5442983c67312e108871e7f69cfd323079b194f90c56ef4452616", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "654bd0ff-e362-422d-bfe5-d9b1b37ee0a1", "node_type": "1", "metadata": {}, "hash": "ee5d92838b408cc8c5cb9388ba41d9fdf0a5d38132e4271da6cfbb0ada8d2f75", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 301-304\n\nBook Review\n\nThere seems to be no end to the scholarly fascination with al-J\u0101\u1e25i\u1e93. The book under review attests to \nthat, as it is one of several recent studies \ndevoted to this author.1 Hans-Peter P\u00f6kel\u2019s \n2014 monograph is centered on al-J\u0101\u1e25i\u1e93\u2019s \ntreatment of eunuchs, the \u201cunmanly man\u201d \n(der unm\u00e4nnliche Mann) to whom the \ntitle refers, paying special\u2014though not \nexclusive\u2014attention to al-J\u0101\u1e25i\u1e93\u2019s magnum \nopus, the Kit\u0101b al-\u1e24ayaw\u0101n (The book of \nliving beings).\n\nF o r  a n  a u t h o r  c a p t i v a t e d  b y  t h e \ninfinite wonders of God\u2019s creation, it does \nnot come as a surprise that al-J\u0101\u1e25i\u1e93, in \naddition to analyzing men and women, \nhorses and donkeys, wolves, cocks, dogs, \nphoenixes, ants, flies, bees, and other \ncreepy-crawlies, devoted many pages \n\n1.  At least two other monographs have been published recently: Thomas Hefter, The Reader in al-J\u0101\u1e25i\u1e93 \n(Edinburgh: Edinburgh University Press, 2014); and James E. Montgomery, Al-J\u0101\u1e25i\u1e93: In Praise of Books \n(Edinburgh: Edinburgh University Press, 2013), which will be accompanied by a second volume entitled Al-J\u0101\u1e25i\u1e93: \nIn Censure of Books. \n\n2.  David Ayalon, Eunuchs, Caliphs and Sultans (Jerusalem: Magnes Press/Hebrew University, 1999).\n\nof his K. al-\u1e24ayaw\u0101n to the physical and \nethical characteristics of eunuchs. Despite \nthe Islamic condemnation of castration, \neunuchs have always been present in \npremodern Islamic societies, most often \nas holders of important positions at the \ncourt. The historical and social relevance \nof eunuchs in Islam has been well known \nsince Ayalon\u2019s pioneering research on the \n\u201ceunuch institution,\u201d2 which paved the \nway for further studies, including this one. \nBut this book is not only a work of social \nhistory. P\u00f6kel\u2019s main interest is to explore \nthe relationship between body and sexual \nidentity in the formative period of Islam \nin the light of al-J\u0101\u1e25i\u1e93\u2019s understanding of \nanimal and human nature; in this regard, \nthis study is also an example of the \nintellectual history of gender. \n\nHans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen \nim Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869). Mitteilungen zur Sozial- und \nKulturgeschichte der islamischen Welt, 36 (W\u00fcrzburg: Ergon, 2014). \n\nISNB 978-3956500282. 390 pp. \u20ac48.\n\nIgnacio S\u00e1nchez \nUniversity of Warwick \n\n(Ignacio.Sanchez@warwick.ac.uk)\n\nmailto:Ignacio.Sanchez%40warwick.ac.uk?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n302  \u2022  IgnacIo S\u00e1nchez\n\nIn the introductory first chapter, P\u00f6kel \ndiscusses the methodological principles \nthat guide his analysis of al-J\u0101\u1e25i\u1e93\u2019s texts \nand his research on eunuchs.", "start_char_idx": 47, "end_char_idx": 2667, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "654bd0ff-e362-422d-bfe5-d9b1b37ee0a1": {"__data__": {"id_": "654bd0ff-e362-422d-bfe5-d9b1b37ee0a1", "embedding": null, "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6792", "node_type": "4", "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "hash": "c0ff619842a75dff0d551e78470b1b785f7bd81a36176280ef03b2583ff3d187", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f00a7e86-bde6-4d17-8eba-68f60d17eb0c", "node_type": "1", "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "hash": "697b7bafb2cf475257cdefa7306a86e59c0545fba380789ba8e22a49b7e6e140", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "27fe7cd7-959d-485a-a3d6-f34147aca228", "node_type": "1", "metadata": {}, "hash": "7cdb5df11f38d81370fe67b686fd6a55273a7911139ac89a55cae5fd66d1950c", "class_name": "RelatedNodeInfo"}}, "text": "For P\u00f6kel, a \nproper understanding of the relationship \nbetween gender and body should take into \naccount, on the one hand, the Greek and \nlate antique theories of humoral pathology \nthat informed Abbasid notions of human \nnature and their discourses on the body \n(K\u00f6rperdiskurse), and, on the other hand, \nthe moral implications that result from \nthis conceptualization, since these shape \ncontemporary conceptions of love and \nsexuality and even core principles of Arab \nsocieties such as mur\u016b\u02bea.\n\nIn chapter 2, P\u00f6kel reviews the figure of \nal-J\u0101\u1e25i\u1e93 and surveys the corpus of J\u0101\u1e25i\u1e93ian \nworks on which he bases his study. The \nmost important of them is, of course, the \nK. al-\u1e24ayaw\u0101n, which is discussed vis-\u00e0-vis \nAristotle\u2019s Opus Animalium. P\u00f6kel also lists \nother works that deal\u2014sometimes only \ntangentially\u2014with the nature of eunuchs, \ngender, humoral theory, or manly virtue, \nnamely, K. al-Bigh\u0101l, K. al-Mu\u02bfallim\u012bn, K. \nal-Radd \u02bfal\u0101 al-Na\u1e63\u0101r\u0101, K. al-Nis\u0101\u02be, Ris\u0101lat \nal-qiy\u0101n, K. Fakhr al-sud\u0101n \u02bfal\u0101 al-b\u012b\u1e0d\u0101n, \nK. al-Taba\u1e63\u1e63ur bi-l-tij\u0101ra, Man\u0101qib al-Turk, \nK. al-\u1e24ij\u0101b, Ris\u0101la f\u012b al-n\u0101bita, Maq\u0101lat \nal-\u02bfUthm\u0101niyya, and K. Kitm\u0101n al-sirr.\n\nChapter 3, which opens with a general \noverview of slavery in Late Antiquity and \nearly Islam, is centered on the eunuch \nbody and its modification. P\u00f6kel provides \nhere a detailed discussion of the castration \ntechniques that al-J\u0101\u1e25i\u1e93 describes in \nintricate detail in his K. al-\u1e24ayaw\u0101n and \nthat might involve surgical excision (khi\u1e63\u0101\u02be, \ngonadectomy, and jib\u0101b, penectomy) or \ncontusions that result in testicular atrophy \n(wij\u0101\u02be, the Latin ablatio). Chapter 4 is \nfocused on the physical consequences of \n\ncastration as understood by al-J\u0101\u1e25i\u1e93 and \nhis contemporaries. In this chapter, P\u00f6kel \nsurveys the physiological principles that \nframed the Abbasid understanding of \nhuman nature, paying special attention to \nthe Aristotelian tradition and the Galenic \nsynthesis of humoral theory. Because of \ntheir relevance for the study of eunuchs, \nGreek theories on the production of semen \nare discussed at length. Al-J\u0101\u1e25i\u1e93, who \ntraces the origin of castration back to \nByzantium (\u1e24ayaw\u0101n, 1.125), denounces \nthe practice in the context of his polemics \nagainst Christians. \n\nChapter 5 explores this accusation \nand the treatment of eunuchs in Islam \nvis-\u00e0-vis Roman, Byzantine, and early \nChristian attitudes toward castration, the \nloss of manliness, and the protection of \nthe body\u2019s integrity. One of the examples \ntreated in this section is that of the famous \nO r i g e n  o f  A l e x a n d r i a ,  w h o  a l l e g e d l y \ncastrated himself and whose legend seems \nto have been known to al-J\u0101\u1e25i\u1e93. Chapter \n6 continues this inquiry into the religious \na n d  m o r a l  i m p l i c a t i o n s  o f  m a n h o o d \nand manliness by problematizing the \nrelationship between emasculation and \nasceticism, but it soon evolves into a \nlengthy discussion of sexual preferences \nand gender identity.", "start_char_idx": 2668, "end_char_idx": 5617, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "27fe7cd7-959d-485a-a3d6-f34147aca228": {"__data__": {"id_": "27fe7cd7-959d-485a-a3d6-f34147aca228", "embedding": null, "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6792", "node_type": "4", "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "hash": "c0ff619842a75dff0d551e78470b1b785f7bd81a36176280ef03b2583ff3d187", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "654bd0ff-e362-422d-bfe5-d9b1b37ee0a1", "node_type": "1", "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "hash": "77a4d90590b6a303661497e88789a59abf085e780e2cde0b2ea66381e408c5fc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ec70ec65-911b-424c-bc3d-e9f89f52faa9", "node_type": "1", "metadata": {}, "hash": "7739e808924c851f6405438e54a54e0a9ab5acc37bca4e66cf5c0eba407f22f4", "class_name": "RelatedNodeInfo"}}, "text": "In this chapter, which \ncontains the most theoretical sections of \nthe book, P\u00f6kel discusses the emotions \nand \u201cunmanly sexuality\u201d of eunuchs, \ntheir contrasts with heterosexual and \nhomosexual models, and the treatment of \nthese problems in an Islamic context.\n\nChapter 7 centers on the ethnicity of the \neunuchs, mostly Slavs (\u1e63aq\u0101liba) and Black \nAfricans (s\u016bd\u0101n), and the implications \nthat geographical determinism and ethnic \nstereotypes have for al-J\u0101\u1e25i\u1e93\u2019s typologies. \nThe eighth and final chapter deals only \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nHans-Peter P\u00f6kel\u2019s Der unm\u00e4nnliche Mann: Zur Figuration des Eunuchen  \u2022  303\n\noccasionally with al-J\u0101\u1e25i\u1e93\u2019s texts. In it \nP\u00f6kel discusses the liminality of the spaces \noccupied by eunuchs in Abbasid society \nand explores the role they played at the \ncourt, especially as holders of offices (such \nas that of the \u1e25\u0101jib) that gave them direct \naccess to the rulers, as harem attendants, \nand within the armies of the caliphs. This \nchapter also contains a thoughtful critique \nof the conceptualization of harems in \nOrientalist scholarship and its reduction of \nthe figure of the eunuch to a mere harem \nservant. \n\nThis  brief s um m ary  has  hope fu lly \nmade clear the ambitious scope of P\u00f6kel\u2019s \nthorough and well-researched study. \nIt embodies, without doubt, the most \nilluminating approach to the figure of the \neunuch in the first centuries of Islam, and \nit also constitutes a valuable contribution \nto the study of al-J\u0101\u1e25i\u1e93; in the latter \nregard, P\u00f6kel\u2019s research on the influence \nof humoral theory and dietetics in the \nJ\u0101\u1e25i\u1e93ian understanding of human nature \nis particularly insightful. The difficulties \nof al-J\u0101\u1e25i\u1e93\u2019s meandering prose are also \nsolved competently and, apart from minor \nmistakes, P\u00f6kel\u2019s translation is reliable.\n\nThe centrality of al-J\u0101\u1e25i\u1e93 in the study, \nhowever, is not always evident. The sources \nused in the book are reviewed in chapter \n2, and P\u00f6kel devotes several pages to the \nmost important of them, K. al-\u1e24ayaw\u0101n, \nbut he does not say much about how \nal-J\u0101\u1e25i\u1e93 conceived of the long section on \neunuchs in his work (K. al-\u1e24ayaw\u0101n, 1:106\u2013\n181) or about how the section is connected \nwith the rest of the chapters. Finding the \nunderlying logic of the K. al-\u1e24ayaw\u0101n is \nnot an easy task, as James Montgomery\u2019s \nrecent book on the work shows, and the \nsection on eunuchs is a quintessentially \nJ\u0101\u1e25i\u1e93ian example of apparently digressive \n\nprose. P\u00f6kel methodically discusses all \nthe questions tackled by al-J\u0101\u1e25i\u1e93, but it \nwould have been useful for the reader to \nhave a detailed inventory of the topics \nand themes that al-J\u0101\u1e25i\u1e93 addresses in \nthese pages, which include, alongside the \nconsequences of castration in humans and \nanimals, digressions on horse-breeding, \nthe differences between domestic and wild \nanimals, and the nature of the giraffe. The \nrelationship of this section with the rest of \nthe K. al-\u1e24ayaw\u0101n and with the K. al-Bigh\u0101l \nalso deserves more attention, since the \nunnamed addressee lambasted by al-J\u0101\u1e25i\u1e93 \nin the introduction had critical opinions \nabout hybrid categories and interbreeding \n(\u1e24ayaw\u0101n, 1:102\u2013106), which are the main \ntopic of al-J\u0101\u1e25i\u1e93\u2019s book on mules.", "start_char_idx": 5618, "end_char_idx": 8798, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ec70ec65-911b-424c-bc3d-e9f89f52faa9": {"__data__": {"id_": "ec70ec65-911b-424c-bc3d-e9f89f52faa9", "embedding": null, "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6792", "node_type": "4", "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "hash": "c0ff619842a75dff0d551e78470b1b785f7bd81a36176280ef03b2583ff3d187", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "27fe7cd7-959d-485a-a3d6-f34147aca228", "node_type": "1", "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "hash": "54df27f55cdf7766f1516fc5b53f6cf6f174a22d445a1646db2b3690ba9b8438", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c67223c5-c99f-4e41-9c12-b13ef047f0b9", "node_type": "1", "metadata": {}, "hash": "35aad17e6c1cb2f7c1568a1e305a16ea976735b27ac9753e34c3c119ae758d4a", "class_name": "RelatedNodeInfo"}}, "text": "P\u00f6kel is, however, very careful when it \ncomes to contextualizing the physiological \nnotions that underlie al-J\u0101\u1e25i\u1e93\u2019s discussion \nof human nature in the K. al-\u1e24ayaw\u0101n. \nAl-J\u0101\u1e25i\u1e93\u2019s acquaintance with Aristotle\u2019s \nOpus Animalium and Galen\u2019s humoral \ntheories is addressed in various instances, \nand P\u00f6kel is right to stress the importance \nof understanding these influences in the \ncontext of the late antique tradition. But \nthe way in which al-J\u0101\u1e25i\u1e93 has become \nfamiliar with this legacy is an entirely \ndifferent matter. Al-J\u0101\u1e25i\u1e93\u2019s elaborate \np a r a p h r a s e s  o f t e n  r e n d e r  t h e  e x a c t \nidentification of his sources a rather \ndifficult\u2014if not impossible\u2014task. The Greek \norigin of the philosophical and medical \nideas discussed in the K. al-\u1e24ayaw\u0101n is \nevident, as is the weight of Aristotle\u2019s \nworks on animals, but P\u00f6kel\u2019s insistence \non the late antique context sometimes \ncontributes to obscuring relevant aspects \nof the study of al-J\u0101\u1e25i\u1e93\u2019s reception of the \nGreek tradition. If we look at the indexes \nof the Aristotelian and Galenic corpora, we", "start_char_idx": 8800, "end_char_idx": 9873, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c67223c5-c99f-4e41-9c12-b13ef047f0b9": {"__data__": {"id_": "c67223c5-c99f-4e41-9c12-b13ef047f0b9", "embedding": null, "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6792", "node_type": "4", "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "hash": "c0ff619842a75dff0d551e78470b1b785f7bd81a36176280ef03b2583ff3d187", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ec70ec65-911b-424c-bc3d-e9f89f52faa9", "node_type": "1", "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "hash": "d6e5f81277aed3a5e8adc05e1a7949324a49ee9ce568f5b236c6871e4267dc80", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f53a6406-2e92-4aed-bee9-8b32651a0214", "node_type": "1", "metadata": {}, "hash": "b35cb6c1e78f563b795873b29c6201c1b531a76af0b14c3d4b44a6a5ad514614", "class_name": "RelatedNodeInfo"}}, "text": "If we look at the indexes \nof the Aristotelian and Galenic corpora, we \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n304  \u2022  IgnacIo S\u00e1nchez\n\nfind, in fact, very few mentions of eunuchs \nin their works. By contrast, eunuchs seem \nto have held a particular fascination for \nAbbasid scholars, so much so that they \nmade their way into Arabic translations \nof Aristotelian works that in their original \nversions made no mention of eunuchs at \nall. The Arabic translation/adaptation of \nthe Parva Naturalia is a good example, for \nit includes discussions on eunuchs that are \nnot present in the original Greek. Eunuchs \nare even more relevant in the Problemata \ntradition, which P\u00f6kel does not discuss. \nThe Problemata Physica Arabica contain \nquestions concerning eunuchs\u2019 sexual \ndesire (v, 3), their change toward a female \nnature (xi, 34), the occurrence of gout \n(xi, 35) and sores (xi, 40) in eunuchs, \nand the tone of their voice (xii, 16);3 the \nProblemata Arabica Inedita include three \n\n3.  See Lou S. Filius (ed. and trans.), The Problemata Physica Attributed to Aristotle: The Arabic Version of \n\u1e24unain ibn Is\u1e25\u0101q and the Hebrew Version of Moses ibn Tibbon (Leiden: Brill, 1999).\n\n4.  Lou S. Filius, \u201cThe Genre Problemata in Arabic: Its Motions and Changes,\u201d in Aristotle\u2019s Problemata in \nDifferent Times and Tongues, ed. Pieter De Leemans and Mich\u00e8le Goyens, 33\u201354 (Leuven: University Press, \n2006), 46\u201347.\n\nfurther questions on eunuchs, two of \nwhich address the differences between \nthe kha\u1e63\u012b and the kh\u0101dim.4 The reception \nof the Aristotelian Problemata by al-J\u0101\u1e25i\u1e93 \nand, in general, by the Basran Mu\u02bftazila \ni s  a  c o m p l i c a t e d  m a t t e r  t h a t  a w a i t s \nfurther research, but I cannot help but \nwonder whether many of the notions and \nargumentations that we can read in the K. \nal-\u1e24ayaw\u0101n might not have come, in fact, \nfrom this tradition.\n\nThese remarks, however, should not \ndistract from the importance of P\u00f6kel\u2019s \nstudy. This book is a masterly contribution \nto the scholarship on al-J\u0101\u1e25i\u1e93 and on the \nhistory of sexuality that will be of interest \nnot only to specialists on the Islamic \nworld but also to scholars working on \nLate Antiquity, comparative history, and \ngender studies.", "start_char_idx": 9803, "end_char_idx": 12013, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f53a6406-2e92-4aed-bee9-8b32651a0214": {"__data__": {"id_": "f53a6406-2e92-4aed-bee9-8b32651a0214", "embedding": null, "metadata": {"identifier": "alusur-6793", "author": "Lynch, Ryan J.", "title": "Scott Savran, Arabs and Iranians in the Islamic Conquest Narrative", "date": "2019-11-15", "file": "alusur-6793.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6793", "node_type": "4", "metadata": {"identifier": "alusur-6793", "author": "Lynch, Ryan J.", "title": "Scott Savran, Arabs and Iranians in the Islamic Conquest Narrative", "date": "2019-11-15", "file": "alusur-6793.pdf"}, "hash": "c67ba7c85a4c717e1939bbab47b280fd6eca43ffc94d98e394c0be5999de6b5a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c67223c5-c99f-4e41-9c12-b13ef047f0b9", "node_type": "1", "metadata": {"identifier": "alusur-6792", "author": "S\u00e1nchez, Ignacio", "title": "Hans-Peter P\u00f6kel, Der unma\u0308nnliche Mann: Zur Figuration des Eunuchen im Werk von al-G\u030ca\u0304h\u0323iz\u0323 (gest. 869)", "date": "2019-11-15", "file": "alusur-6792.pdf"}, "hash": "5d6c61ee0d967bf54e1d8aa78ae87f93305c52760fe033b8b2e4a169de7eed75", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c6e42919-af8c-4c37-bdda-78b6add290a8", "node_type": "1", "metadata": {}, "hash": "82b2786324b8850348382f683416f5513ab7521d6c2f10c2c8460ffc285cc5eb", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 305-308\n\nBook Review\n\nTh e  l a s t  d e c a d e  h a s  s e e n  a considerable increase in studies focusing on the issues of identity \nand identity formation in the early Islamic \nperiod. To this valuable and growing \nnumber of studies, we can add Scott \nSavran\u2019s Arabs and Iranians in the Islamic \nConquest Narrative. It is important to note \nthat Savran defines the Islamic conquest \nnarrative in a broader than usual way. \nRather than simply concentrating on the \nArab-Islamic conquests themselves, the \nbook dedicates the bulk of its attention \nto the pre-Islamic past and the buildup \nto the first/seventh-century conquests \nthrough a focus on the Sasanian state. \nThe modern analysis of the events sees \nthe movement begin late in the career of \nthe Prophet Mu\u1e25ammad. Although there \nis often a discussion of the late antique \n\n1.  See, for instance, the coverage of the conquests in Robert G. Hoyland, In God\u2019s Path: The Arab Conquests \nand the Creation of an Islamic Empire (Oxford: Oxford University Press, 2015); Hugh Kennedy, The Great Arab \nConquests: How the Spread of Islam Changed the World We Live In (Philadelphia: Da Capo Press, 2007); and Fred \nMcGraw Donner, The Early Islamic Conquests (Princeton, NJ: Princeton University Press, 1981). \n\nmilieu in which the conquests began and \nthe long-standing conflict between the \nRoman/Byzantine and Sasanian Empires, \nthe spotlight has been firmly on the \nfirst\u2013second/seventh\u2013eighth centuries.1 \nMany of our surviving sources, however, \nare written centuries after the events \nthey purport to describe and do not \nbegin their historical recollection with \nMu\u1e25ammad alone. Instead, a large number \nof Arabic and Persian sources also recall \nthe pre-Islamic period and highlight the \ninevitability of the conquerors\u2019 success \no v e r  t h e  S a s a n i a n s .  T h e y  r e fl e c t  o n \nSasanian rule and the foreshadowing \nof what was to come following the rise \nof Mu\u1e25ammad\u2019s community. Yet this \nmaterial is often omitted from modern \nreconstructions, and Savran seeks to place \nthe period of the conquests themselves \n\nScott Savran, Arabs and Iranians in the Islamic Conquest \nNarrative: Memory and Identity Construction in Islamic \nHistoriography, 750\u20131050. Culture and Civilization in the \nMiddle East, 57 (London: Routledge, 2018), x + 248 pp.  \n\nISBN 978-0-415-74968-8. Price: $145 (cloth).\n\nRyan J. Lynch \nColumbus State University  \n\n(Columbus, Georgia)\n\n(lynch_ryanj@columbusstate.edu)\n\nmailto:lynch_ryanj%40columbusstate.edu?subject=", "start_char_idx": 47, "end_char_idx": 2588, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c6e42919-af8c-4c37-bdda-78b6add290a8": {"__data__": {"id_": "c6e42919-af8c-4c37-bdda-78b6add290a8", "embedding": null, "metadata": {"identifier": "alusur-6793", "author": "Lynch, Ryan J.", "title": "Scott Savran, Arabs and Iranians in the Islamic Conquest Narrative", "date": "2019-11-15", "file": "alusur-6793.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6793", "node_type": "4", "metadata": {"identifier": "alusur-6793", "author": "Lynch, Ryan J.", "title": "Scott Savran, Arabs and Iranians in the Islamic Conquest Narrative", "date": "2019-11-15", "file": "alusur-6793.pdf"}, "hash": "c67ba7c85a4c717e1939bbab47b280fd6eca43ffc94d98e394c0be5999de6b5a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f53a6406-2e92-4aed-bee9-8b32651a0214", "node_type": "1", "metadata": {"identifier": "alusur-6793", "author": "Lynch, Ryan J.", "title": "Scott Savran, Arabs and Iranians in the Islamic Conquest Narrative", "date": "2019-11-15", "file": "alusur-6793.pdf"}, "hash": "94a27aa0987d08f3a28eb697dee2d06a225dde4c71785ec74e9ad6a6a27203d3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "396867e9-99a4-4b48-b936-2302ced47a76", "node_type": "1", "metadata": {}, "hash": "e259f6717889e4a3ac5f2685ae049389583c1aacf99c0ce42217a3a818f5eabf", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n306  \u2022  Ryan J. Lynch\n\nwithin this wider recollection of events. He \nputs forth the idea of two distinct phases of \nIslamic historiography that are identifiable \nin the surviving sources from the period \nbetween 132 and 442 AH/750 and 1050 \nCE, a notion that fits in well with the \nrecent work of Sarah Bowen Savant.2 He \nultimately argues that in this wider Islamic \nconquest narrative, Iran and the Persians \nwere cast as part of a salvific process. In \nthis story, Iran needed to fall to the Arab-\nIslamic conquerors before it could rise, \nas God had intended, in an \u201cenlightened \nIslamic form\u201d; it underwent a process of \ndefeat and the cleansing of hubris that \nstrengthened the greater whole.\n\nThe introduction and chapter 2 provide \na strong theoretical framework for the \nlarger issues of identity construction and \ncollective memory that the book tackles. \nAdditionally, there is a detailed contextual \ndiscussion of the Persian-influenced court \nculture of the Abbasid state and the shift \nit reflected against the earlier akhb\u0101riyy\u016bn \nand their focus on justifying the rise of the \nArabs over the non-Arabs (\u02bfajam). Initially, \nin the first phase of this two-phase process, \nwe find accounts that promoted a unified \nand noble Arab identity even during the \nj\u0101hiliyya, and the Iranians depicted in \nthese sources serve as little more than foils \nto further highlight the positive qualities \nof the Bedouin and the inevitability of \ntheir success. In the second phase, later \nI r a n i a n - d e s c e n d e d  w r i t e r s  c o m b i n e d \nthese traditions with the material of the \nSasanian royal chronicles to highlight how \nthe depravity of their ruling ancestors led \nto their demise \u201cin order that [Iran] might \nbe purified of the imperial arrogance \n\n2.  Sarah Bowen Savant, The New Muslims of Post-Conquest Iran (Cambridge: Cambridge University Press, \n2013).\n\nwhich had marred the Sasanians\u201d (p. 26). \nAs Savran argues, the \u201cArab versus \u02bfajam\u201d \nliterary discourse thus played out through \na n  e v o l v i n g  n a r r a t i v e  t h a t  s a w  I r a n \nultimately reborn in a stronger Islamic \ncontext and in which the Iranians were \none of the primary audiences of the texts \nrather than the subject alone.\n\nFrom chapter 3 onward, Savran traces \nthese two phases chronologically through \nthe Islamic historical record, utilizing a \nwide variety of sources in both Arabic \nand Persian. He begins with the first \ninstances of interaction between the \nArabs and the Persians in the narrative \nsources, with particular emphasis on the \nreign of the Sasanian ruler Sh\u0101p\u016br II. He \nhighlights the discrepancy between the \nharshness of Sh\u0101p\u016br\u2019s punishment of Arab \ntransgressions and the overall positive \nrecollection of his reign. Two reports of \nSh\u0101p\u016br\u2019s interaction with selfless Arab \nelders provide \u201ca kerygmatic conversation \nbetween representatives of Arab and \nPersian civilization\u201d (p. 67); Sh\u0101p\u016br reveals \na prophecy that the Arabs would come to \nrule over the Persians, and the severity of \nhis retaliation against the Arab raiders is \naimed at preventing this outcome. Savran \nthen moves into the fifth century CE, with \na discussion of the Lakhmids of al-\u1e24\u012bra \nand of the ways in which the rearing of \nthe legendary Sasanian ruler Bahr\u0101m G\u016br \nby these Arabs contributed to his positive \nqualities as reflected in the sources. It is \nthrough the figure of Bahr\u0101m, Savran \ncontends, that \u201cthe destinies of the Arabs \na n d  S a s a n i a n s . . .  b e g i n  t o  c o n v e r g e \u201d \n(p. 91). He continues by discussing the \ndefeat of the later ruler P\u012br\u016bz by a central", "start_char_idx": 2591, "end_char_idx": 6217, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "396867e9-99a4-4b48-b936-2302ced47a76": {"__data__": {"id_": "396867e9-99a4-4b48-b936-2302ced47a76", "embedding": null, "metadata": {"identifier": "alusur-6793", "author": "Lynch, Ryan J.", "title": "Scott Savran, Arabs and Iranians in the Islamic Conquest Narrative", "date": "2019-11-15", "file": "alusur-6793.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6793", "node_type": "4", "metadata": {"identifier": "alusur-6793", "author": "Lynch, Ryan J.", "title": "Scott Savran, Arabs and Iranians in the Islamic Conquest Narrative", "date": "2019-11-15", "file": "alusur-6793.pdf"}, "hash": "c67ba7c85a4c717e1939bbab47b280fd6eca43ffc94d98e394c0be5999de6b5a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c6e42919-af8c-4c37-bdda-78b6add290a8", "node_type": "1", "metadata": {"identifier": "alusur-6793", "author": "Lynch, Ryan J.", "title": "Scott Savran, Arabs and Iranians in the Islamic Conquest Narrative", "date": "2019-11-15", "file": "alusur-6793.pdf"}, "hash": "6810b33b38c152061a0ace8187713e23ef002b9030e2a415b06ebd1f7f0bde8d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eb79f5b9-63e6-494f-a879-58bcd5ded45e", "node_type": "1", "metadata": {}, "hash": "03b780c8b44970511ca4da9c9b84992ee4265b826c0ece889325aa5c326f217c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nScott Savran\u2019s Arabs and Iranians in the Islamic Conquest Narrative  \u2022  307\n\nAsian confederation, which served as a \nforewarning of the vulnerability of the \nSasanians to a smaller force\u2014like the \nArabs\u2014that occupied a moral high ground. \nMoving into the sixth century, the focus \nshifts to Khusraw An\u016bshirw\u0101n\u2019s reign, \nwhich tends to receive noticeably more \ncoverage in early Arabic sources than do \nthe reigns of other Sasanian rulers. This \ndiscussion furnishes an opportunity for \nSavran to introduce the \u201caudience trope\u201d \nthat is such an integral part of the depiction \nof the Sasanians in Islamic sources (and a \nkey part of the book\u2019s final three chapters). \nHere, he considers multiple instances in \nwhich Arab emissaries arrive to the court \nof the Sasanians for an audience with \nthe sh\u0101h\u0101nsh\u0101h. The Arab dignitaries \nresist the pomp of the court and the \ndisdain of the Bedouin on behalf of the \nPersians, and the Arabs grow in standing \nas time (and each chapter) passes, first \nin the form of the Yemenis, then as the \nLakhmids, and finally, as the Arab Muslims \non the eve of the Battle of al-Q\u0101disiyya. \nSavran articulates the differences in the \nappearances, characteristics, and attitudes \nof these Arab emissaries at the times of \nAn\u016bshirw\u0101n, Parv\u012bz, and Yazdagird and \nthe literary role these accounts play in the \nArab-versus-\u02bfajam theme.\n\nIt is only the final chapter that concerns \nthe Islamic period proper, addressing the \nArab-Muslim victory over the Sasanians \nand the replacement of the dynasty. \nThis is also the chapter that is the most \nlimited in its conclusions. Many of the \n\n3.  Savant, New Muslims; D. Gershon Lewental, \u201cQ\u0101disiyyah, Then and Now: A Case Study of History and \nMemory, Religion, and Nationalism in Middle Eastern Discourse\u201d (PhD diss., Brandeis University, 2011). \n\n4.  Albrecht Noth and Lawrence Conrad, The Early Arabic Historical Tradition: A Source-Critical Study \n(Princeton, NJ: Darwin Press, 1994); Tayeb El-Hibri, Parable and Politics in Early Islamic History: The Rashidun \nCaliphs (New York: Columbia University Press, 2010); and Tayeb El-Hibri, Reinterpreting Islamic Historiography: \nH\u0101r\u016bn al-Rash\u012bd and the Narrative of the \u02bfAbb\u0101sid Caliphate (Cambridge: Cambridge University Press, 1999). \n\nnarrations discussed here\u2014including the \nqualities of the Persian Salm\u0101n al-F\u0101ris\u012b \n(the Companion of Mu\u1e25ammad) and the \ndecisive Battle of al-Q\u0101disiyya\u2014are more \nthan competently discussed. They have \nalready been thoroughly covered in recent \nyears, however, by Savant (rightly relied \nupon by Savran throughout the book) and \nGershon Lewental.3\n\nThis widening of the definition of \n\u201c I s l a m i c  c o n q u e s t  n a r r a t i v e \u201d  m a k e s \nSavran\u2019s work unique in the field of early \nIslamic historiographical studies, and it is \nwhere the greatest value in his work lies. \nSavran builds on the scholarship of people \nsuch as Albrecht Noth, Lawrence Conrad, \nand Tayeb El-Hibri, who have previously \nreviewed the later narrative sources\u2019 \ndepiction of the foundational period \nof Islamic history in order to identify a \nliterary editorial process at work.4 Savran \ncontinues this approach in convincing \nways by looking beyond the Abbasid, \nUmayyad, and R\u0101shid\u016bn periods to apply \nthis analysis to the pre-Islamic era. In \nthe process, he integrates this earlier era \nmore fully into the wider arc of the Arab-\nIslamic conquests.", "start_char_idx": 6222, "end_char_idx": 9647, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eb79f5b9-63e6-494f-a879-58bcd5ded45e": {"__data__": {"id_": "eb79f5b9-63e6-494f-a879-58bcd5ded45e", "embedding": null, "metadata": {"identifier": "alusur-6793", "author": "Lynch, Ryan J.", "title": "Scott Savran, Arabs and Iranians in the Islamic Conquest Narrative", "date": "2019-11-15", "file": "alusur-6793.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6793", "node_type": "4", "metadata": {"identifier": "alusur-6793", "author": "Lynch, Ryan J.", "title": "Scott Savran, Arabs and Iranians in the Islamic Conquest Narrative", "date": "2019-11-15", "file": "alusur-6793.pdf"}, "hash": "c67ba7c85a4c717e1939bbab47b280fd6eca43ffc94d98e394c0be5999de6b5a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "396867e9-99a4-4b48-b936-2302ced47a76", "node_type": "1", "metadata": {"identifier": "alusur-6793", "author": "Lynch, Ryan J.", "title": "Scott Savran, Arabs and Iranians in the Islamic Conquest Narrative", "date": "2019-11-15", "file": "alusur-6793.pdf"}, "hash": "62fe0a5ae5085c9898c19b061681c2463556944abf95e2d15fc73767e3594f7d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d5e4a83f-fe01-431f-b760-e5c53d76b3b3", "node_type": "1", "metadata": {}, "hash": "9bbf3fbafe9d6affa9f7f9f97ad41d775869c1ba28047f6ae16ee630273bfc20", "class_name": "RelatedNodeInfo"}}, "text": "He treats the entire \nnarrative as a literary-historical process \nwhose earlier content should not be passed \nover in our modern analyses, but rather, \nshould be more fully appreciated as part \nof the wider recounting of Abbasid-era \naut hors .  Through s uc h an approach, \nthis material is intricately linked to the \nAbbasid context in which earlier accounts \nw e r e  b e i n g  c o m p i l e d ,  r e d a c t e d ,  a n d \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n308  \u2022  Ryan J. Lynch\n\npublished in an intentional form, and we \ncan consequently identify more clearly \nthe authorial processes involved in the \ncreation of the narrative. Savran\u2019s analysis \nand identification of these phases of the \nhistoriographical process is compelling, \nand it reminds us that authors bring \ncertain traditions together as coherent \nworks for a reason.\n\nThis book might have benefited from \na chapter that more fully addresses the \nchallenges of early Arabic and Persian \nhistoriography. Further discussion of the \nlimitations of identifying these two phases \nof writing within the historical record \nwould have been especially useful, given \nhow little survives in an unredacted form \nfrom the first phase. Chapter 2 serves as \na very useful thematic and contextual \noverview, but there are only some three \npages dedicated to direct discussion of the \nsources in the introduction (pp. 14\u201317) \nwith a brief return to the infamous akhb\u0101r\u012b \nSayf b. \u02bfUmar in chapter 7 (pp. 161\u2013162). \nIn a book that is so focused on the issues \nof memory and almost exclusively on the \nhistoriographical tradition, this would \nhave been a valuable opportunity for \nexpansion. This is not to disparage the \nuse of sources within the monograph, \nhowever, as the author makes excellent \nuse of a substantial swath of both Arabic \nand Persian writings to considerable effect. \nBut there are also a number of occasions on \nwhich greater analysis of the transmission \nof and variation in the accounts used would \n\n5.  Peter Webb, Imaging the Arabs: Arab Identity and the Rise of Islam (Edinburgh: Edinburgh University \nPress, 2016). \n\nhave been meaningful for the reader. For \ninstance, in discussing accounts of the \nYemeni Arabs\u2019 coming to Khusraw for aid \nagainst the Abyssinians (pp. 109\u2013110), the \nauthor notes differences in the narratives \nof al-\u1e6cabar\u012b and Bal\u02bfam\u012b. He does not \nexplain, however, why these differences \nmight matter and what they might say \nabout the form and content of these texts \nin comparison to one another. Might \nsuch differences not point to underlying \nvariations in approach or the sources that \nthese compilers used in creating their texts \nand narratives? Separately, Savran does \nan admirable job of discussing collective \nmemory and the significant contributions \nto memory studies made in recent years \nin the introduction, but it then largely \nfades into the background for the rest of \nthe book, appearing as something of an \nafterthought.\n\nOur understanding of what it meant to \nbe \u201cArab\u201d or \u201cPersian\u201d in the pre-Islamic \na n d  e a r l y  I s l a m i c  p e r i o d s  h a s  b e e n \naugmented by important new research \nover the last several years. The growth in \nstudies of epigraphic evidence from Arabia \nand portions of the Levant continues to \nbe hugely enlightening, and Peter Webb\u2019s \nrecent study on the making of Arab identity \nhas been greatly instructive, too.5 We can \nconfidently add Arabs and Iranians in the \nIslamic Conquest Narrative to the ongoing \ndiscourse concerning Islamic identity \nformation and early Islamic historiography \nmore generally.", "start_char_idx": 9648, "end_char_idx": 13216, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d5e4a83f-fe01-431f-b760-e5c53d76b3b3": {"__data__": {"id_": "d5e4a83f-fe01-431f-b760-e5c53d76b3b3", "embedding": null, "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6799", "node_type": "4", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "99f9a8ffe352a49aa8c0df0be9406595c6d4838b3d31b850c3c92db5a4375efa", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eb79f5b9-63e6-494f-a879-58bcd5ded45e", "node_type": "1", "metadata": {"identifier": "alusur-6793", "author": "Lynch, Ryan J.", "title": "Scott Savran, Arabs and Iranians in the Islamic Conquest Narrative", "date": "2019-11-15", "file": "alusur-6793.pdf"}, "hash": "74d63814832c6a3a2050ec3fb997ebc5f2a2077f793acafddb48435be60f4524", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3414f46e-b6f3-4ed9-9955-65e3e07425fa", "node_type": "1", "metadata": {}, "hash": "4ed7e815fdc2f77e515ff108c52b01a397af870319f512edfb3f23e12a79d8f7", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 326-333\n\nBook Review\n\nThomas A. Carlson, Christianity in Fifteenth-Century Iraq. \nCambridge Studies in Islamic Civilization (New York: Cambridge \nUniversity Press, 2018), xx + 322 pp. ISBN 978-1-107-18627-9.  \n\nPrice: $99.00 (cloth)/$80.00 (e-book).\n\nJonathan Parkes Allen \nUniversity of Maryland\n\n(jallen22@umd.edu)\n\nFor this groundbreaking study Thomas A. Carlson directed his attention to one of the major, if still often \noverlooked, Christian communities of \nthe Middle East, the Church of the East.1 \nFurthermore, he chose to work on one of \nthe most obscure periods of the church\u2019s \nhistory, that of the tumultuous, politically \nfragmented, and poorly documented ninth \nAH/fifteenth CE century. Carlson\u2019s labors \nhave resulted in a work that contributes \nsignificantly to the historiography of \n\n1.  Perhaps more than with any other Middle Eastern Christian community during the medieval period, \nnaming conventions for the Church of the East are decidedly confusing. For centuries the Church of the East \nwas known to most outsiders as the Nestorian Church, an appellative usually rejected by members of the \necclesial community itself. Meanwhile, scholars have often employed the moniker \u201cEast Syriac\u201d to distinguish \nit from the Western Miaphysite Syriac tradition (the Church of the East being Diaphysite, confessing two \ndistinct natures to Christ). In more recent years, \u201cAssyrian\u201d and \u201cChaldean\u201d have emerged as signifiers of \naspirational national identities attached to East Syriac communities, names that have also been used for the \nproliferation of separate churches coming out of the medieval Church of the East thanks to new connections \nwith the Catholic Church and Protestant bodies. On the issue of terminology, see Sebastian P. Brock, \u201cNestorian \nChurch: A Lamentable Misnomer,\u201d Bulletin of the John Rylands Library 78 (1996): 23\u201353.\n\n2.  Such as Jack Boulos Victor Tannous, The Making of the Medieval Middle East: Religion, Society, and \nSimple Believers (Princeton, NJ: Princeton University Press, 2018), or Antony Eastmond, Tamta\u2019s World: The \nLife and Encounters of a Medieval Noblewoman from the Middle East to Mongolia (Cambridge: Cambridge \nUniversity Press, 2017), on which see Z. Pogossian\u2019s review essay in this issue.\n\nboth late medieval Christianity in the \nMiddle East and the murky period marked \nby post-Timurid T\u00fcrkmen domination \nwhile making a plea for more works in \na similar vein. Of recent works that take \nnon-Muslims in the Islamicate world as \ntheir primary subjects,2 Carlson\u2019s has \narguably faced the most challenging path \nto realization, given the limitations of \nhis source base and the historiographical \nobscurity of the period. Despite such issues \nand a few shortcomings in execution, \n\nmailto:jallen22%40umd.edu?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n327  \u2022  Jonathan Parkes allen\n\nthe study is a fine piece of historical \nscholarship and will hopefully lead to more \nrethinkings of the late medieval and early \nmodern history of the Middle East that take \nreligious and other forms of diversity more \nseriously. In the following review I consider \nin more depth Carlson\u2019s subjects, source \nbase, arguments, and overall contributions \nchapter by chapter, concluding with \nsome critical observations and further \nsuggestions both to supplement Carlson\u2019s \napproaches and to extend his findings in \nadditional directions. \n\nF e w  r e l i g i o u s  c o m m u n i t i e s  o f  t h e \nIslamic Later Middle Period (roughly, \n656\u2013960/1258\u20131550) are as little known \nand poorly integrated into historical \nscholarship as the Church of the East.", "start_char_idx": 47, "end_char_idx": 3675, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3414f46e-b6f3-4ed9-9955-65e3e07425fa": {"__data__": {"id_": "3414f46e-b6f3-4ed9-9955-65e3e07425fa", "embedding": null, "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6799", "node_type": "4", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "99f9a8ffe352a49aa8c0df0be9406595c6d4838b3d31b850c3c92db5a4375efa", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d5e4a83f-fe01-431f-b760-e5c53d76b3b3", "node_type": "1", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "80768ca63db1987473f45cf83d8e6594b7415d2fcb134518c8cfe8ca50976971", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "11210eab-73fe-4c59-99e4-bde7dee8b095", "node_type": "1", "metadata": {}, "hash": "b50ccc14cbbf7a1ad01e8e6a35c0d5ab6c1a0ef11626cccb312dc369b169c0dc", "class_name": "RelatedNodeInfo"}}, "text": "Whereas the East Syriac tradition from Late \nAntiquity up to the rule of the Mongols \nis relatively well known, the period that \nstretches from the waning of the Ilkhanids \nto the dominance of the Ottomans and \nSafavids is much less well represented in \nthe historiography.3 The situation changes \nin examinations of the much more recent \npast, during which East Syriac Christians \ncame under the gaze of Western European \nmissionaries, travelers, diplomats, and \nothers, even as the overall situation of the \nChurch of the East became increasingly \nprecarious and tragic.\n\n3.  Among the significant recent works dealing with the Church of the East during the earlier period are \nAdam H. Becker, Fear of God and the Beginning of Wisdom: The School of Nisibis and Christian Scholastic \nCulture in Late Antique Mesopotamia (Philadelphia: University of Pennsylvania Press, 2006); Philip Wood, The \nChronicle of Seert: Christian Historical Imagination in Late Antique Iraq (Oxford : Oxford University Press, \n2013); and Joel Thomas Walker, The Legend of Mar Qardagh: Narrative and Christian Heroism in Late Antique \nIraq (Berkeley: University of California Press, 2006).\n\n4.  Consider that before this book, the only full-length study of the \u0100qq\u016byunl\u016b in English was Woods\u2019s \nbook, which is by now quite old, even in its updated edition, while perhaps the most extensive discussion of \nthe Qar\u0101q\u016bynul\u016b in a Western language is a series of articles by Minorsky from well over half a century ago! \nJohn E. Woods, The Aqquyunlu: Clan, Confederation, Empire, rev. and expanded ed. (Salt Lake City: University \nof Utah Press, 1999). For Minorsky\u2019s own listing of his varied contributions over the years, see V. Minorsky, \n \n\nMuch of the obscurity of the post-\nMongol Church of the East\u2019s history is \ndue to the region-wide troubles of the \npost-Ilkhanid age. The conquests of Timur \nsoon gave way to political fragmentation \na n d  c o n t i n u a l  c o m p e t i t i o n ,  m a r k e d \nby the oscillating dominance of two \nT\u00fcrkmen dynasties, the \u0100qq\u016byunl\u016b and \nthe Qar\u0101q\u016byunl\u016b, with other regional \nand local powers and strongmen carving \nout their own spaces as well. As Carlson \nnotes, Timurid rule over this region \nwas at most nominal, if that, while the \nadjacent Mamluks and the Ottomans \ngenerally exerted little to no control \nover these competing dynasties. On the \nwhole the ninth/fifteenth century was \nmarkedly tumultuous and violent, no \nempire or world-conqueror giving shape \nor order to the clash of polities and violent \npolitical entrepreneurs. Literary, artistic, \nand architectural production continued \namong the various religious and cultural \ncommunities of the region, but it did so in \na diminished state, which, along with the \nsheer political fluidity and confusion of the \nperiod, has tended to discourage sustained \nh i s t o r i c a l  a n a l y s i s .  C a r l s o n \u2019 s  h e l p f u l \noverview of the overarching political \nhistory of the region in chapter 1 is \ntherefore in itself a welcome intervention \neven apart from the rest of the book.4\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nThomas A. Carlson\u2019s Christianity in Fifteenth-Century Iraq  \u2022  328\n\nCarlson lays out the challenges in terms \nof the available sources early in the book. \nMuslim sources are of limited help in \nreconstructing Christian affairs given the \ngeneral lack of interest \u02bfulam\u0101\u02be authors \ntook in their non-Muslim neighbors. That \nsaid, Carlson draws on Islamic sources in \nboth Arabic and Persian insofar as they \naid in establishing the wider political \nand social context as well as for their \noccasional bursts of interest.", "start_char_idx": 3677, "end_char_idx": 7301, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "11210eab-73fe-4c59-99e4-bde7dee8b095": {"__data__": {"id_": "11210eab-73fe-4c59-99e4-bde7dee8b095", "embedding": null, "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6799", "node_type": "4", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "99f9a8ffe352a49aa8c0df0be9406595c6d4838b3d31b850c3c92db5a4375efa", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3414f46e-b6f3-4ed9-9955-65e3e07425fa", "node_type": "1", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "ac07a622b461e33862c0ea0f7968628cfbe61545a0eae77207e58e345244d218", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2b5ea752-878a-4e2a-8cbe-23427355e002", "node_type": "1", "metadata": {}, "hash": "bf789b60154e4637d12e2149ca8c1f0cd82ef210d8a49ad0b44add0ea7984e6a", "class_name": "RelatedNodeInfo"}}, "text": "Although \nthe Church of the East is his main focus, \nCarlson also draws on sources produced \nby both the Miaphysite Syriac and the \nArmenian Orthodox. As for the Church \nof the East itself, Carlson\u2019s source base \nis relatively small and consists mostly \nof sources rarely utilized by historians: \nliturgical and theological didactic poetry, \nbooks of ritual, and around three dozen \ncolophons to various manuscripts\u2014an \nespecially important source for Carlson \ngiven that no Church of the East chronicle \nliterature was produced during this period. \n\nThe book is divided into three sections. \nThe firs t third deals with the wid er \npolitical and cultural context of the \nChurch of the East in the ninth/fifteenth \ncentury, addressing both its relations with \nits Muslim neighbors and its own internal \nsocial structure and position vis-\u00e0-vis other \nChristians. Chapter 1 sets up the complex \npolitical situation as well as the internal \nconditions of the Church of the East, \nwhich were marked by the dominance of \nclergy, with the highest \u201csecular\u201d leaders \nbeing village chiefs (r\u0113sh\u0101n\u0113). Chapter 2 \n\n\u201cJih\u0101n-Sh\u0101h Qara-Qoyunlu and His Poetry (Turkmenica 9),\u201d Bulletin of the School of Oriental and African \nStudies 16, no. 2 (1954): 271-272. \n\n5.  Tijana Krsti\u0107, Contested Conversions to Islam: Narratives of Religious Change in the Early Modern \nOttoman Empire (Redwood City, CA: Stanford University Press, 2011). See also the discussion of Coptic \nneo-martyrdom in Febe Armanios, Coptic Christianity in Ottoman Egypt (New York: Oxford University Press, \n2011).\n\nexamines the interplay between Muslim \nrulers and their diverse Christian subjects. \nCarlson demonstrates that the rulers of the \nperiod did not follow a single consistent \napproach toward their dhimm\u012b subjects. \nRather, they alternated between stances \nthat ranged from outright patronage of \nChristians to outright persecution, neither \nprecisely conforming to the theoretical \nconstructions of the \u02bfulam\u0101\u02be nor entirely \ni g n o r i n g  t h e m .  C h a p e r  3  c o n t i n u e s \non a similar tack, working to uncover \nthe relations between members of the \nChurch of the East and their Muslim and \nMiaphysite Christian neighbors. Carlson \nargues that although violence was endemic \nthrough much of this period, it rarely \nseems to have been of a determinedly \n\u201cconfessional\u201d nature. Instead, an uneasy \nc o e x i s t e n c e  t e n d e d  t o  p r e v a i l ,  w i t h \noccasional points of sustained contact \nand even cultural sharing in evidence \n(such as hereditary practices of religious \nh i e r a r c h i c a l  s u c c e s s i o n ) .  A  s i m i l a r l y \nfraught but mostly nonconfrontational \nc o e x i s t e n c e  s e e m s  t o  h a v e  b e e n  t h e \nn o r m  a m o n g  t h e  v a r i o u s  C h r i s t i a n \ncommunities as well. This chapter might \nhave also benefited from consideration \nof another recent work on (among other \nthings) relations among Christian and \nMuslim groups, Tijana Krsti\u0107\u2019s Contested \nConversions; in particular, her discussion \nof the \u201cneo-martyrdom\u201d genre might \nhave helped illuminate why such accounts \nappear in the Armenian context but not in \nthe Syriac one during this period.5", "start_char_idx": 7302, "end_char_idx": 10505, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2b5ea752-878a-4e2a-8cbe-23427355e002": {"__data__": {"id_": "2b5ea752-878a-4e2a-8cbe-23427355e002", "embedding": null, "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6799", "node_type": "4", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "99f9a8ffe352a49aa8c0df0be9406595c6d4838b3d31b850c3c92db5a4375efa", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "11210eab-73fe-4c59-99e4-bde7dee8b095", "node_type": "1", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "578e698d7a4ee17f7dacf2adf260d7f7df7d9e9568226e16482bad00ddde06b9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7baf327d-0b26-45bd-a2fd-bce3a8b47280", "node_type": "1", "metadata": {}, "hash": "0dab3c131c9a23d22ebc4b3b8ed79388d7af922537eedd3b5ea33378e03cc4ef", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n329  \u2022  Jonathan Parkes allen\n\nChapter 4 is an \u201cinterlude\u201d transitioning \nto a more focused discussion of the Church \nof the East\u2019s internal affairs. Carlson opens \nthis section with a discussion of theoretical \napproaches to defining \u201ccommunity\u201d in \nthe premodern world, and the subsequent \nchapters examine how the Church of the \nEast constituted itself as a distinctive \ncommunity in a religiously plural world. \nHe notes that on the whole the church\u2019s \ntheology, ritual, and communal life were \nnot massively different from previous \nperiods or even from those of other \nChristians in the region. The \u201cpayoff\u201d of \nhis findings, he argues, \u201cis not a story \nabout theological change, but an account \nof how these people understood their \nsocial group, in theological terms\u201d (p. 115). \nSome of his findings do point to slight \nmodifications from previous centuries: \nthere was little emphasis in this period, \nhe contends, on the unique Diaphysite \nChristology of the Church of the East, \nand the greater perceived threat was not \nlosses to Miaphysite churches but apostasy \nto Islam. Where chapters 5 and 6 deal \nprimarily with doctrinal and theological \nconstructions, chapter 7 takes the reader \nthrough the ritual life of the church. \nCarlson is especially interested in how \ndifferent people, lay and clergy, men and \nwomen, participated in these rituals and \nconstituted themselves as belonging to \nthe wider community. Although Carlson\u2019s \ndiscussion of \u201ccommunity concept\u201d in \nchapter 4 is theoretically informed, the \nchapter on ritual and belonging could \nhave benefited from engagement with the \nburgeoning field of ritual studies, which \n\n6.  For relatively recent overviews of the field from two different persepectives, see Catherine M. Bell \nand Reza Aslan, Ritual: Perspectives and Dimensions (Oxford: Oxford University Press, 2009), and Ronald L. \nGrimes, The Craft of Ritual Studies (Oxford: Oxford University Press, 2014).\n\nmight have allowed Carlson to draw out \nadditional conclusions from a challenging \nand primarily prescriptive source base.6\n\nFinally, chapters 8 and 9 return to \nissues of change and adjustment within \nthe fraught circumstances of the ninth/\nfifteenth century. Chapter 8 examines \nthe failed attempt of the Church of the \nEast to resist hereditary succession to \nthe patriarchal throne as well as other \nmeasures to reinforce clerical authority. \nChapter 9 deals with the church\u2019s sense \nof time and of its place in sacred history. \nHere Carlson describes the unsurprising \ncentrality of salvation history, while \nsomewhat more surprisingly noting that \nalthough the Church of the East placed \nmuch emphasis on devotion to saints \nduring this period, it neither produced \nnew saints nor venerated any from after \nthe rise of Islam. The work ends with \na recapitulation and a plea for future \nhistoriography to better attend to the \n\u201cpolyphony\u201d of the Middle East in all its \ncomplexity and texture.\n\nOn the whole this is a well-crafted \nand historiographically overdue study. \nI t  d e m o n s t r a t e s  t h a t  e v e n  f o r  s u c h \ntroublesome periods it is possible both to \nrecover non-Muslim voices and histories \nand to make them a part of the larger \nhistorical narrative. Carlson is to be \ncommended for his interpretive ingenuity \nand his ability to move back and forth \nacross linguistic divides as well as all the \nother divides and disparate bodies of \nliterature, secondary and primary, that \nmap onto them. It might be argued that the \nmiddle third of the book restates matters \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nThomas A. Carlson\u2019s Christianity in Fifteenth-Century Iraq  \u2022  330\n\nrather obvious to anyone with a passing \nacquaintance with any form of Orthodox \nChristianity, but Carlson\u2019s object here is in \nfact praiseworthy, in that his stated goal \nis to recover how members of the Church \nof the East saw themselves in relation to \nGod, the wider world, and one another in \nthe theological terms and ritual work that \nwere continually present to them.", "start_char_idx": 10510, "end_char_idx": 14557, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7baf327d-0b26-45bd-a2fd-bce3a8b47280": {"__data__": {"id_": "7baf327d-0b26-45bd-a2fd-bce3a8b47280", "embedding": null, "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6799", "node_type": "4", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "99f9a8ffe352a49aa8c0df0be9406595c6d4838b3d31b850c3c92db5a4375efa", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2b5ea752-878a-4e2a-8cbe-23427355e002", "node_type": "1", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "ceffe4f0a9f9fa939fc092cfae88216813371aa50d4c9cff5d0b82d62f0a1df1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8cdad560-7c8a-48c7-9e95-5f93f53212af", "node_type": "1", "metadata": {}, "hash": "37d8242d04e3c5751b65b07c6780f181156b5ee852767cf0cb72a172343ec2d0", "class_name": "RelatedNodeInfo"}}, "text": "A l t h o u g h  C a r l s o n \u2019 s  c h r o n o l o g i c a l \nframing is largely effective, it might have \nbeen helpful to include discussion of \nslightly later periods and their literary \nproduction, such as the early modern \nvernacular Syriac didactic poetry (durek\u1e6d\u0101) \nstudied by Alessandro Mengozzi. 7 As \nCarlson notes, there is little sense of \ndoctrinal development or change in the \nsources he is considering, and indeed it \nwould be hard to detect significant change \ngiven the limitations of that source base. \nExtending the chronological frame at \npoints, if only for comparative purposes, \nmight have helped surmount this issue \nwhile retaining the focus on the ninth/\nfifteenth century and the relative stability \nof doctrine and practice inherited from \nearlier periods.\n\nIn a similar vein, it is not so much \na criticism of Carlson\u2019s findings as a \ncaution to point out that a number of \nhis conclusions rest upon one or two \nworks by a single author, which, Carlson \nimplicitly argues, ought to be taken as \nrepresentative of the wider East Syriac \n\n7.  Alessandro Mengozzi, Israel of Alqosh and Joseph of Telkepe: A Story in a Truthful Language; Religious \nPoems in Vernacular Syriac (North Iraq, 17th Century) (Leuven: Peeters, 2002); idem, \u201cNeo-Syriac Literature \nin Context: A Reading of the Durektha On Revealed Truth by Joseph of Telkepe (17th Century),\u201d in Redefining \nChristian Identity: Christian Cultural Strategies Since the Rise of Islam, ed. J. J. van Ginkel, H. L. Murre-van \nden Berg, and Theo Maarten van Lint (Leuven: Peeters and Departement Oosterse Studies, 2005); idem \nand Emanuela Braida, Religious Poetry in Vernacular Syriac from Northern Iraq (17th\u201320th Centuries): An \nAnthology (Leuven: Peeters, 2011). \n\n8.  For instance, the ultimately very successful cultus of Sh\u0101h Ni\u02bfmat All\u0101h Val\u012b (d. ca. 835/1431), for which \n\ncommunity. Carlson is, of course, not to be \nfaulted for low rates of textual production \nor survival. But the small available source \nbase could call into question some of his \nfindings, such as the otherwise fascinating \nsuggestion, discussed further below, that \nthe production of \u201cnew saints\u201d seems to \nhave been suspended in the Church of the \nEast during this period. Might it simply \nbe, for instance, that more recent saints\u2019 \ncults (in this case, any postdating the \nrise of Islam) took place in social milieus \nand literary contexts other than those \nrepresented in the surviving literature? \n\nThroughout his study Carlson rightly \nemphasizes the diversity of this region, \nin general and particularly in the ninth/\nfifteenth century. By \u201cdiversity\u201d he means \nprimarily the diversity of non-Muslim \ngroups. The book (and any future research \nalong similar lines) could have benefited, \nh o w e v e r ,  f r o m  a  m o r e  r o b u s t  s e n s e \nof the considerable internal diversity \nthat marked expressions of Islam in the \nninth/fifteenth century across Afro-\nEurasia but especially in the region with \nwhich Carlson deals. This intra-Muslim \ndiversity was hardly confined to, or even \nw e l l  e x p r e s s e d  b y ,  t h e  c o n v e n t i o n a l \nb i f u r c a t i o n  o f  S u n n i  a n d  S h i \u02bf i .  T h e \nninth/fifteenth century saw widespread \nexperimentation in religious life, from the \nrelatively \u201cmainstream\u201d elaboration of \nsaints\u2019 cults and centers of power8 to the \neffloresence of \u1e24ur\u016bf\u012b thought and action", "start_char_idx": 14559, "end_char_idx": 17966, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8cdad560-7c8a-48c7-9e95-5f93f53212af": {"__data__": {"id_": "8cdad560-7c8a-48c7-9e95-5f93f53212af", "embedding": null, "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6799", "node_type": "4", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "99f9a8ffe352a49aa8c0df0be9406595c6d4838b3d31b850c3c92db5a4375efa", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7baf327d-0b26-45bd-a2fd-bce3a8b47280", "node_type": "1", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "32d797f667d128eca0510274ab109674203d66b4fbe08081503a769639bd54f4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ce2efb2a-f928-492c-9103-04f0c1041ffa", "node_type": "1", "metadata": {}, "hash": "ccd57e54889614c0581332ec21c4a917e0a6a85220fc30fad68454e4c22cd90e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n331  \u2022  Jonathan Parkes allen\n\nand to the transformation of the \u1e62afav\u012b \n\u1e6dar\u012bqa.9 Often condensed into a narrative \nof \u201cheterodoxy\u201d or \u201cShi\u02bfism,\u201d this epoch \nof religious experimentation resists neat \ncategorization, yet is significant both for \nits effect in the ninth/fifteenth century \nand as a key component in the formation \nof the empire-dominated early modern \nworld of the tenth/sixteenth.10 \n\nA greater awareness of this diversity \nwithin ninth/fifteenth century Islam itself \n(such that even referring to a unitary, if \nonly notional, \u201cIslam\u201d becomes rather \nproblematic if probably unavoidable) \ncould provide insight into additional \npoints of contact and cultural sharing \nakin to the shared concepts and practices \nof hierarchical inheritance discussed in \nchapter 3. For instance, Carlson briefly \nmentions an Armenian vardapet and \neventual bishop Mkrti\u010d Na\u0142a\u0161, who is \ndescribed in a decidedly hagiographic \ncolophon from 853/1449 as, among other \nt h i n g s ,  b e i n g  v e n e r a t e d  b y  M u s l i m s \nof various ethnic backgrounds, even \nby the local Muslim ruler Sh\u0101h Qar\u0101 \nY o l u q  \u02bf U t h m \u0101 n .  T h e  t r e a t m e n t  t h a t \nthe author of the colophon says was \nbestowed by the ruler and other Muslims \nupon Mkrti\u010d is highly redolent of how \na saintly Sufi shaykh would be treated: \ngifted with various votives and sought \nout for baraka-bestowing activities such \n\nsee Jean Aubin et al., Mat\u00e9riaux pour la biographie de Sh\u00e2h Ni\u2019matullah Wal\u00ed Kerm\u00e2n\u00ee: Textes persans publi\u00e9s \navec une introduction (Tehran: D\u00e9partement d\u2019iranologie de l\u2019Institut franco-iranien, 1956).\n\n9.  See, for instance, Shahzad Bashir, Fazlallah Astarabadi and the Hurufis (Oxford: Oneworld, 2005), esp. \n85\u2013108. \n\n10.  The claims to saintly, messianic, even apocalyptic significance and standing on the part of or on behalf \nof Ottoman, Safavid, and Mughal rulers (to limit ourselves to the most prominent examples) that mark the \ntenth/sixteenth century have their roots in the religious ferment and productivity of the ninth/fifteenth. \n\n11.  Avedis K. Sanjian, Colophons of Armenian Manuscripts, 1301\u20131480: A Source for Middle Eastern History \n(Cambridge, MA: Harvard University Press, 1969), 209\u2013214, esp. 210\u2013211.\n\n12.  Minorsky, \u201cJih\u0101n-Sh\u0101h Qara-Qoyunlu,\u201d 274.\n\nas bodily veneration, recitation, and \nclothing exchanges.11 Such a description, \nas well as those of other, similar figures \nto whom Carlson alludes (p. 75), suggests \nat the very least a cross-confessional \ncommensurability in understandings of \nwhat constituted a holy person. \n\nThe presence of widespread Islamic \n\u201creligious experimentation,\u201d in which \nc o n f e s s i o n a l  b o u n d a r i e s  w e r e  o f t e n \nrendered more permeable (or at least \nperceived by others resistant to such \nexperimentation as such), might also \nhelp explain why, for instance, a figure \ns u c h  a s  t h e  Q a r \u0101 q \u016b y u n l \u016b  r u l e r  o f \nBaghdad Sh\u0101h Mu\u1e25ammad b. Qar\u0101 Y\u016bsuf  \n(r. 814\u201336/1411\u201333) was reported by some \nto have become a secret Christian.", "start_char_idx": 17971, "end_char_idx": 21037, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ce2efb2a-f928-492c-9103-04f0c1041ffa": {"__data__": {"id_": "ce2efb2a-f928-492c-9103-04f0c1041ffa", "embedding": null, "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6799", "node_type": "4", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "99f9a8ffe352a49aa8c0df0be9406595c6d4838b3d31b850c3c92db5a4375efa", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8cdad560-7c8a-48c7-9e95-5f93f53212af", "node_type": "1", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "244d9a6b4bd60b45124ec49bded08421de013d6714360fa7434c1b2ec768ca4f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "50494f0a-7f16-4006-a451-5ae102a8392f", "node_type": "1", "metadata": {}, "hash": "822d9970afacc4ae814772ee356566669ef001bc348aff009dfd4546d89c9223", "class_name": "RelatedNodeInfo"}}, "text": "He was \nsaid to have queried the \u02bfulam\u0101\u02be, \u201c\u2018Who \nis better: the living or the dead?\u2019 and \nwhen they gave preference to the living, \nhe wound up saying: \u2018and Jesus is alive, \nand Mu\u1e25ammad is dead.\u2019\u201d12 Might such \nadmittedly hostile reports reflect genuine \nreligious experimentation or attempts at \narticulating a new sacral identity on the \npart of T\u00fcrkmen rulers? One need only \nlook at the poetry of the first Safavid \nsh\u0101h, Ism\u0101\u02bf\u012bl, who emerged out of this \nbroader milieu, to see decided parallels \n(the poetry of the Qar\u0101q\u016byunl\u016b Jih\u0101n Sh\u0101h, \nas Minorsky noted many years ago, bears \nsome resemblance to Ism\u0101\u02bf\u012bl\u2019s theophanic \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nThomas A. Carlson\u2019s Christianity in Fifteenth-Century Iraq  \u2022  332\n\nverse).13 That the clergy and ritual of the \nChurch of the East may not have played an \nactive or deliberate role in such theological \nmaneuvers and sacral self-stylings, may \nhave served does not preclude the church \nhaving been a resource and a reference \npoint for rulers, shaykhs, and others intent \non their own elaborations of Islam. \n\nFinally, an expanded sense of Islamic \ndiversity might help to further explicate \none of Carlson\u2019s more striking discoveries, \nc o n c e r n i n g  t h e  E a s t  S y r i a c  s e n s e  o f \ntime and practices of saint veneration. \nAs noted above, the panoply of saints \nvenerated by the late medieval Church \nof the East consisted of figures from the \nlate antique past who were nonetheless \nperceived as close and living by their \ndevotees and supplicants. The sense of an \nalmost mythic communal past, in which \nsaints of ten centuries earlier loom up \nas if they were contemporaries, was not \nentirely unique to the church. A similar \nrendering of time and sanctity can be \nfound among neighboring groups such as \nthe Yaz\u012bd\u012bs, the Ahl-i \u1e24aqq, and the K\u0101k\u0101\u02be\u012b, \nreligious communities that are perhaps \nbest described as \u201cIslam-adjacent\u201d and \nthat probably took their decisive shapes \nduring the period in question. For our \npurposes, it is notable that although these \ncommunities venerate a range of saintly, \neven divine, figures, the latter have usually \nbeen framed in highly fluid chronological \nterms, with relatively little discernable \n\u201cnew\u201d saintly production in relation to \n\n13.  V. Minorsky, \u201cJih\u0101n-Sh\u0101h,\u201d 276\u2013283 and passim; for Ism\u0101\u02bf\u012bl\u2019s verse, see V. Minorsky, \u201cThe Poetry of \nSh\u0101h Ism\u0101\u02bf\u012bl I,\u201d Bulletin of the School of Oriental and African Studies 10, no. 4 (1942): 1006a\u20131053a.\n\n14.  See, for instance, the prose narratives given in the Persian Ahl-i \u1e24aqq text edited by Wladimir Ivanow, \nThe Truth-Worshippers of Kurdistan: Ahl-i Haqq Texts Edited in the Original Persian and Analysed by W. \nIvanow (Leiden: E. J. Brill, 1953). Although evidence of refashioning appears (tobacco is mentioned, as are \nOttoman officials), the stories of the Ahl-i \u1e24aqq holy \u201cpantheon\u201d are set in a largely undifferentiated and \nundated past, a rendering that makes them feel very immediate to the participant in the present. \n\nthe foundational holy figures.14 For all of \nthese communities, localized hierarchies \nperpetuate the memory of this distant \nyet immanent sacralized past, with new \nelaborations tending to take the form of \nliturgical poetry, often set to song and \nincorporated into the collective ritual life \nof the community.", "start_char_idx": 21038, "end_char_idx": 24354, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "50494f0a-7f16-4006-a451-5ae102a8392f": {"__data__": {"id_": "50494f0a-7f16-4006-a451-5ae102a8392f", "embedding": null, "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6799", "node_type": "4", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "99f9a8ffe352a49aa8c0df0be9406595c6d4838b3d31b850c3c92db5a4375efa", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ce2efb2a-f928-492c-9103-04f0c1041ffa", "node_type": "1", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "0dfc322bbbb3fb8b60b99858b1b45f2dba39aed491ed7a05239c3185026cb336", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3a3a3535-0183-4e05-a688-c63b274dd9da", "node_type": "1", "metadata": {}, "hash": "8abd5f2c1691272dba1161ac521e5cd6a480f59544a4bc0e981e32ad3d038a21", "class_name": "RelatedNodeInfo"}}, "text": "Herein lies another possible parallel \na n d  e v e n  p o i n t  o f  c o n t a c t  w i t h  t h e \nChurch of the East during this period\u2014a \nchurch also perpetuated in no small \npart by localized religious hierarchies \ncarrying out rituals and producing poetic \nliturgical material. Like their \u201cheterodox\u201d \nneighbors, the Church of the East was a \nminority community, predominantly rural, \nand usually pressed for resources and \npolitical clout. Such shared circumstances \nmight help explain similar dynamics, \neven as other Christian communities and \nsome \u201cheterodox\u201d Muslim groups, such \nas the early Safavids, went in ultimately \nquite different directions. The Armenian \nOrthodox Church, for instance, continued \nto produce a wide range of literature and \nartistic material while also generating \n\u201cnew\u201d saints, particularly in the form of \nthe so-called neo-martyrs, into the early \nmodern period and beyond. Even as (albeit \nin this period relatively rare) martyrdom \nmarked the Armenians off from their \nMuslim neighbors, traces of the shared \nIslamicate milieu are visible everywhere \nin the ninth/fifteenth century and beyond \ni n  A r m e n i a n  c u l t u r e ,  f r o m  t h e  n e w", "start_char_idx": 24357, "end_char_idx": 25554, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3a3a3535-0183-4e05-a688-c63b274dd9da": {"__data__": {"id_": "3a3a3535-0183-4e05-a688-c63b274dd9da", "embedding": null, "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6799", "node_type": "4", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "99f9a8ffe352a49aa8c0df0be9406595c6d4838b3d31b850c3c92db5a4375efa", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "50494f0a-7f16-4006-a451-5ae102a8392f", "node_type": "1", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "f4fcacb4233a1a458609047f9d9477153346c206b9118bc31751bc2d0e3e7c2f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "43ae9447-fff6-40fa-a1a6-75d9f4474ff3", "node_type": "1", "metadata": {}, "hash": "b39132641459ae390ec9f04d1bdd3adc17d494c4f526d3ac6b4cf5f8cc5024d2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n333  \u2022  Jonathan Parkes allen\n\nand vibrant styles visible in Armenian \nm a n u s c r i p t  i l l u m i n a t i o n  t o  c o m m o n \nnaming practices, displaying different \nsorts of dynamism and engagement with \nIslamicate culture. 15 At issue here are \ndiffering strategies, possibilities, and \nensuing dynamics. Whereas the Church \no f  t h e  E a s t  c o u l d  o n l y  o c c a s i o n a l l y \nboast the patronage of Muslim rulers, \notherwise depending on support from its \nlargely rural peasant and mostly nonelite \nmembers, an elite of Armenians survived \ninto the Ottoman and Safavid periods, \nsupporting churches and monasteries \nas best they could. Such elites, who also \nembodied \u201cIslamicate\u201d cultural forms \nby choice and necessity, could serve as \nconduits for the traces of the Islamicate \nwithin Armenian \u201creligious\u201d works as well. \n\n15.  For a fine distillation of these trends in brief, see, for instance, the magnificent miniature of the \nenthroned Theotokos and Christ Child in an Armenian Gospel book completed in 1455 at the monastery of \nGama\u0142i\u0113l in Xizan by the scribe Yohann\u0113s Vardapet, illuminated by the priest Xa\u010d\u02bfatur: Walters W.543, fol. 14v \n(http://www.thedigitalwalters.org/Data/WaltersManuscripts/html/W543/). Here as in much other fifteenth-\ncentury Armenian artistic production, the artistic style is highly evocative of contemporary production, \nparticularly in Baghdad; fol. 14v shows and labels the priest, P\u02bfilipos who commissioned the manuscript, as \nwell as his brothers Yus\u0113p\u02bf and Sultan\u0161a, both bearing names drawn from the surrounding Islamicate milieu. \n\nIn conclusion, as both Carlson\u2019s study \nand my remarks above suggest, much \nwork remains to be done in understanding \nthe social, religious, cultural, and indeed \npolitical parameters of this period in \nrelation to both Muslims (with a stress \non the plural) and non-Muslims in all \ntheir diversity. As Carlson argues, the one \nought not to exist in our reconstructions \nof the period without the other. Groups \ns u c h  a s  t h e  n i n t h / f i f t e e n t h - c e n t u r y \nChurch of the East have a recoverable \nhistory, and that history was and should \nbe seen as part of the story of their more \npowerful and historiographically central \nMuslim rulers and neighbors\u2014not just as \na casual appendage to be mentioned as a \nmanifestation of clich\u00e9d Middle Eastern \ndiversity but as a central and indeed \nirreplaceable aspect of the larger story.\n\nhttp://www.thedigitalwalters.org/Data/WaltersManuscripts/html/W543/", "start_char_idx": 25559, "end_char_idx": 28110, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "43ae9447-fff6-40fa-a1a6-75d9f4474ff3": {"__data__": {"id_": "43ae9447-fff6-40fa-a1a6-75d9f4474ff3", "embedding": null, "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6800", "node_type": "4", "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "hash": "2dfb656f8b17bf4cbec647b9ecd8edd31d59a812959bc9609a7f95ae31e5066c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3a3a3535-0183-4e05-a688-c63b274dd9da", "node_type": "1", "metadata": {"identifier": "alusur-6799", "author": " Parkes Allen, Jonathan", "title": "Thomas A. Carlson, Christianity in Fifteenth-Century Iraq. Cambridge Studies in Islamic Civilization ", "date": "2019-11-15", "file": "alusur-6799.pdf"}, "hash": "47b92f0659b266bbcc2496b91d3574664a5674912ca390c4b09a7ffbb80d2373", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2637fde3-a8c8-4b8a-a751-301578aef83f", "node_type": "1", "metadata": {}, "hash": "7e848fee17a1a3073f2916d52f0014df7141ba6fd751b67c55cb4760863f0b3b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 334-339\n\nBook Review\n\nTh e  m o d e r n  a c a d e m i c  s t u d y  o f philosophy in the Islamic world has, since its nineteenth-century \ninception, privileged works written in \nArabic from the ninth to the twelfth \ncenturies. To some extent, this focus \nmakes intellectual-historical sense. For \none thing, the period hinges on the \nfloruit of an inarguably central figure, \nthe philosopher and scientist Avicenna \n(d. 428/1037). For another, if origins are \nimportant, the ninth century certainly \ndeserves scholars\u2019 attention. Philosophy \n(falsafa) performed in Arabic by self-\nidentified philosophers living in Islamic \nlands begins only in the ninth century, \na movement in part conditioned by and \nin part conditioning the translation of \nAristotle and other ancient Greek authors \ninto Arabic, sometimes via Syriac Aramaic \nor, less commonly, Middle Persian. At least \nuntil the modern period, all subsequent \nphilosophers who lived in Islamic societies \n\n1.  See Michael Cooperson, \u201cThe Abbasid \u2018Golden Age\u2019: An Excavation,\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 41\u201365.\n\nand wrote in Arabic, New Persian, Ottoman \nTurkish, and other languages were in \ndialogue with a tradition inaugurated in \nthis formative century.\n\nYet the focus on the ninth through \ntwelfth centuries has rested on several far \nless defensible assumptions as well. First, \nEuropean and Middle Eastern scholars \nalike have long designated the first two \ncenturies of the Abbasid caliphate as a \n\u201cGolden Age\u201d or a \u201cclassical period\u201d of \n\u201cIslamic civilization.\u201d1 Scholarship has \nunduly privileged philosophy in this \nperiod and in its immediate aftermath just \nas it has privileged the period\u2019s theology, \nscience, belles-lettres, historiography, and \nother fields of literary production. Second, \nscholars writing in European languages \nl o n g  l a b o r e d  u n d e r  t h e  n i n e t e e n t h -\ncentury theory that the twelfth-century \ntheologian al-Ghaz\u0101l\u012b\u2019s (d. 505/1111) \ncriticism of Aristotelian falsafa marked \na turning point in the history of Islamic \n\nThe Oxford Handbook of Islamic Philosophy. Edited by  \nKhaled El-Rouayheb and Sabine Schmidtke. Oxford \nHandbooks (Oxford: Oxford University Press, 2017),  \n\n720 pp. ISBN 978-0-19991-738-9. Price: $175 (cloth).\n\nColeman Connelly \nInstitute for the Study of the Ancient World,  \n\nNew York University\n\n(coleman.connelly@nyu.edu)\n\nmailto:coleman.connelly%40nyu.edu?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n335  \u2022  Coleman Connelly\n\nphilosophy. A new spirit of narrow-\nminded orthodoxy allegedly spelled an \nend to rational inquiry across the Islamic \nworld, especially in Sunni quarters.2 All of \nthe post-twelfth-century Islamic word\u2019s \nphilosophical output, according to this \ntheory, is necessarily inferior and hence \nless worthy of study. Until at least the \n1960s, scholars\u2019 cursory examination of \nlater materials seemed to bear out this \n\u201cal-Ghaz\u0101l\u012b theory.\u201d For instance, many \nlater contributions to Islamic philosophy \ncome in the form of commentaries or even \nversifications, which were often dismissed \nas derivative or unoriginal on the basis \nof inadequate study. This narrative of \ndecadence has long since been exploded \nin scholarly circles, though it continues \nto influence some popular narratives of \nthe development of philosophy in the \nIslamic world.", "start_char_idx": 47, "end_char_idx": 3385, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2637fde3-a8c8-4b8a-a751-301578aef83f": {"__data__": {"id_": "2637fde3-a8c8-4b8a-a751-301578aef83f", "embedding": null, "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6800", "node_type": "4", "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "hash": "2dfb656f8b17bf4cbec647b9ecd8edd31d59a812959bc9609a7f95ae31e5066c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "43ae9447-fff6-40fa-a1a6-75d9f4474ff3", "node_type": "1", "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "hash": "665b8b405be964c9b1ffc2ef1986429970eace41c85577ae36f2c6f4db0ddd36", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cb546ed6-27c3-4199-b848-6469dcff5026", "node_type": "1", "metadata": {}, "hash": "e045b3fe1257c12bd62d5ff94a7b0800068fbf9bf9808d88584c591185cade74", "class_name": "RelatedNodeInfo"}}, "text": "Nevertheless, the long-held \na s s u m p t i o n  t h a t  t h e  n i n t h  t h r o u g h \ntwelfth centuries are uniquely worthy of \nconsideration has meant that the bulk of \nmonographs and articles, not to mention \ncritical editions and translations, have \ncovered texts from this period. Even after \nscholars realized the shortcomings of this \nhistorical focus, the imbalance has been \nhard to correct. In a sort of inexorable \nsnowball effect, the disproportionate \namount of resources facilitating the study \nof the ninth through twelfth centuries has \n\n2.  This mistaken attitude is exemplified by the statement of Edward Sachau in the introduction to his \ntranslation of al-B\u012br\u016bn\u012b\u2019s Kit\u0101b al-\u0101th\u0101r al-b\u0101qiya: \u201cThe fourth [Islamic] century is the turning-point in the \nhistory of the spirit of Isl\u00e2m, and the establishment of the orthodox faith about 500 sealed the fate of independent \nresearch for ever. But for Alash\u2018ar\u00ee and Alghazz\u00e2l\u00ee the Arabs might have been a nation of Galileos, Keplers, and \nNewtons\u201d; see Sachau\u2019s introduction to al-B\u012br\u016bn\u012b, The Chronology of Ancient Nations, trans. Edward Sachau \n(London: Allen and Co., 1879), x. One factor underlying this attitude is surely a Eurocentric narrative of the \nhistory of philosophy, as the editors of the volume under review note (p. 1). Once the progress of Islamic \nphilosophy had been mapped up until the twelfth century, the point of its reception by western Europe, its \ncontinued development was deemed unimportant.\n\n3.  Reviewed in this journal; see John Renard, review of The Oxford Handbook of Islamic Theology, edited by \nSabine Schmidtke, al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 240\u2013242.\n\nensured that philosophy from this period \ncontinues to receive disproportionate \nattention.\n\nThe excellent new Oxford Handbook \nof Islamic Philosophy, edited by Khaled \nE l - R o u a y h e b  a n d  S a b i n e  S c h m i d t k e , \nsets out with the aim, made explicit \ni n  i t s  i n t r o d u c t i o n ,  t o  c o r r e c t  t h i s \ndisproportionate historical emphasis. \nA s  s u c h ,  t h e  v o l u m e  s u p e r s e d e s  t h e \nshorter and less comprehensive, though \nstill valuable, Cambridge Companion \nto Arabic Philosophy (2005). The new \nO x f o r d  H a n d b o o k  t r e a t s  p h i l o s o p h y \nin the Islamic world from the ninth \nthrough twentieth centuries, across thirty \nchapters contributed by an international \nand intergenerational group of scholars, \nwith roughly equal weight given to each \ncentury. The volume is clearly intended \na s  a  c o m p a n i o n  o r  f o l l o w - u p  t o  t h e \nOxford Handbook of Islamic Theology \n(2014), also edited by Schmidtke.3 Yet the \nvolumes are quite different in structure \nand purpose. Where the Theology volume \ns t ru c t u red  it s  c hap t ers  ac c ord ing  to \nthemes and case studies, followingly a \nloosely chronological order, the editors \no f  t h e  O x f o r d  H a n d b o o k  o f  I s l a m i c \nPhilosophy explicitly eschew organization \naccording to theme or even according to \nauthor. They argue, convincingly, that \nthe present state of research precludes \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nEl-Rouayheb and Schmidtke\u2019s The Oxford Handbook of Islamic Philosophy  \u2022  336\n\na thematic organization. Moreover, they \nfear that an author-based approach would \nyield overwhelmingly diffuse chapters.", "start_char_idx": 3386, "end_char_idx": 6731, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cb546ed6-27c3-4199-b848-6469dcff5026": {"__data__": {"id_": "cb546ed6-27c3-4199-b848-6469dcff5026", "embedding": null, "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6800", "node_type": "4", "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "hash": "2dfb656f8b17bf4cbec647b9ecd8edd31d59a812959bc9609a7f95ae31e5066c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2637fde3-a8c8-4b8a-a751-301578aef83f", "node_type": "1", "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "hash": "6a52eff98b0b9f124c3e32c0a7b05ca075652945023dec3cf72a8523eec43829", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ce9b4b1f-fc6b-4a1b-af91-daa706ce2ade", "node_type": "1", "metadata": {}, "hash": "4508e0c1fe20d08cded1de62f18c179db782db84f2c08ad5885378ceed8e76fe", "class_name": "RelatedNodeInfo"}}, "text": "Moreover, they \nfear that an author-based approach would \nyield overwhelmingly diffuse chapters. \nInstead, they have opted to give the \nreader a representative taste of Islamic \nphilosophy\u2019s thousand-year development \nby centering each chapter on a single work \nby a single author, ordered chronologically \nfrom the ninth-century Plotinian Theology \nof Aristotle (ch. 1, Cristina D\u2019Ancona) to the \ntwentieth-century Egyptian philosopher \nZak\u012b Naj\u012bb Ma\u1e25m\u016bd\u2019s (d. 1993) Na\u1e25wa \nfalsafa \u02bfilmiyya (ch. 30, Muhammad Ali \nKhalidi).\n\nThe result is impressive, a wide-ranging \nand detailed yet still readable presentation \no f  t h e  f i e l d .  T h e  w o r k s  o v e r v i e w e d \ntreat not only logic, metaphysics, and \nepistemology but also ethics and physics. \nAfter a summary of the philosophical work \nin question and a brief biography and \nhistorical contextualization of its author, \nchapter contributors are free to explore \nthe work however they wish. Some, such \nas Emma Gannag\u00e9 (ch. 2, on al-Kind\u012b\u2019s On \nFirst Philosophy) and Ayman Shihadeh (ch. \n14, on Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s commentary \non Avicenna\u2019s Pointers), give detailed \nanalytical philosophical outlines of the \ncontents, highlighting certain sections to \nmake broader points about the author\u2019s \nphilosophical system or to reorient our \nunderstanding of his thought. Others, such \nas Sarah Stroumsa (ch. 4, on a lost work \nby Ibn Masarra [d. 319/931]), perform \npainstaking philological and intellectual-\nhis torical detective work\u2014a favorit e \nscholarly genre of this particular reviewer. \nStill others, such as Peter Adamson (ch. 3, \non Ab\u016b Bakr al-R\u0101z\u012b\u2019s [d. 313/925] Spiritual \nMedicine), Khalil Andani (ch. 8, on N\u0101\u1e63ir-i \nK h u s r a w \u2019 s  J \u0101 m i \u02bf  a l - \u1e25 i k m a t a y n ) ,  a n d \nTaneli Kukkonen (ch. 11, on Ibn \u1e6cufayl\u2019s  \n\n[d. 581/1185]  \u1e24ayy b. Yaq\u1e93\u0101n), offer \naccessible and engaging chapters that \nwill be of interest to experts but would \nalso not be out of place on an advanced \nundergraduate syllabus.\n\nAs strong as the early chapters are, \nthe standout stars of the volume are the \nexplorations of later Islamic philosophy, \nand not just by virtue of their quality. The \nunjustly understudied subject matter itself \nmakes for fascinating reading, as in the \ncase of Khaled El-Rouayheb\u2019s chapter (ch. \n23) on the Egyptian scholar al-Mallaw\u012b\u2019s \n(d. 1181/1767) versification of al-San\u016bs\u012b\u2019s \ninfluential logical handbook, or Fatemeh \nFana\u2019s study (ch. 35) of the post\u2013Mull\u0101 \n\u1e62adr\u0101 ishr\u0101q\u012b philosopher Sabzaw\u0101r\u012b\u2019s \n(d. 1295 or 1298/1878 or 1881) Ghurar \nal-far\u0101\u02beid. Beyond such later developments \nin metaphysics and logic, the volume \na l s o  i n c l u d e s  l a t e r  w o r k s  o f  n a t u r a l \nphilosophy. For instance, Asad Q. Ahmed \nand Jon McGinnis (ch. 24) highlight the \nIndian scholar Fa\u1e0dl-i \u1e24aqq Khayr\u0101b\u0101d\u012b\u2019s \n(d. 1295/1861) al-Hadiyya al-sa\u02bf\u012bdiyya, \nwhich they characterize as \u201cperhaps the \nlast independent work written within the \nArabic-Islamic tradition of physics\u201d (p. 535) \nand which includes a critical engagement \nwith the Copernican system.", "start_char_idx": 6635, "end_char_idx": 9685, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ce9b4b1f-fc6b-4a1b-af91-daa706ce2ade": {"__data__": {"id_": "ce9b4b1f-fc6b-4a1b-af91-daa706ce2ade", "embedding": null, "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6800", "node_type": "4", "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "hash": "2dfb656f8b17bf4cbec647b9ecd8edd31d59a812959bc9609a7f95ae31e5066c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cb546ed6-27c3-4199-b848-6469dcff5026", "node_type": "1", "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "hash": "2749e3f80fd77f78c1616e69b24ece4bab08e6651ceb2d9d41047650ffe7c9c4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b599e977-b31e-46e2-a3a6-c3d18e390d22", "node_type": "1", "metadata": {}, "hash": "f9c372c4154e50103125a7e0e6e0e792e7bc817eeebdbfde5bdeca85d8e132d0", "class_name": "RelatedNodeInfo"}}, "text": "535) \nand which includes a critical engagement \nwith the Copernican system. One laments, \nwith the editors in the introduction, that \nexternal factors prevented the inclusion \nof further chapters on several important \nOttoman, Safavid, and post-Safavid authors. \nThe volume concludes, in an exciting \nfirst for the field of Islamic philosophy \nas traditionally conceived, by discussing \nfour twentieth-century philosophers\u2014\nMu\u1e25ammad Iqb\u0101l (d. 1938), Mu\u1e25ammad \nB\u0101qir al-\u1e62adr (d. 1979), \u02bfAll\u0101ma \u1e6cab\u0101\u1e6dab\u0101\u02be\u012b \n(d. 1981), and Zak\u012b Naj\u012bb Ma\u1e25m\u016bd, treated \nrespectively by Mustansir Mir (ch. 27), \nSaleh J. Agha (ch. 28), Sajjad H. Rizvi and \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n337  \u2022  Coleman Connelly\n\nAhab Bdaiwi (ch. 29), and Muhammad Ali \nKhalidi (ch. 30).\n\nBeyond their individual quality, the \nmillennium-spanning array of chapters \nprovokes an important question\u2014and this \nis the perhaps the Handbook\u2019s greatest \ncontribution. What features unite the \nw o r k s  a n d  f i g u r e s  t h a t  t h e  v o l u m e \nencompasses? In other words, what is the \n\u201cIslamic philosophy\u201d of the Handbook\u2019s \ntitle? Regarding the second part of that \nphrase, the editors clearly state that they \nare interested in \u201cphilosophy\u201d or \u201cfalsafa\u201d \nin the general, modern sense of those \nEnglish and Arabic words, not merely in \nthe more restrictive premodern Arabic \nsense of falsafa.4 Hence their inclusion \nof a chapter on a figure like al-Ghaz\u0101l\u012b  \n( c h .  9 ,  F r a n k  G r i f f e l ) ,  w h o  w o u l d \nemphatically have rejected the title of \n\u201cphilosopher\u201d (faylas\u016bf). Nevertheless, \nmost of the chapters do treat texts dealing \nwith falsafa in the restrictive, premodern \nsense of the word\u2014namely, as the particular \nNeoplatonizing Aristotelianism that the \nIslamic world received from Graeco-Roman \nlate antiquity and creatively developed.5 \nMight it have been helpful to include more \nborderline figures? One thinks especially \n\n4.  For a statement of the difference between the modern and premodern understandings of \u201cphilosophy\u201d \nor \u201cfalsafa,\u201d see Dimitri Gutas, \u201cAvicenna and After: The Development of Paraphilosophy; A History of \nScience Approach,\u201d in Islamic Philosophy from the 12th to the 14th Century, ed. Abdelkader Al Ghouz, 19\u201372 \n(G\u00f6ttingen: V & R Unipress, 2018), at 20\u201321. It should be noted, of course, that falsafa (\u201cphilosophy\u201d) and faylas\u016bf \n(\u201cphilosopher\u201d) do occasionally appear in the generic sense of \u201cwisdom\u201d and \u201cwise man\u201d even in premodern \nArabic and that various Islamic philosophers give their own abstract or tendentious definitions of falsafa and \nrelated words.\n\n5.  It should also be noted, however, that from the beginning, some self-identified fal\u0101sifa, such as Ab\u016b Bakr \nal-R\u0101z\u012b, could nevertheless consciously reject central Aristotelian tenets.\n\n6.  On the perception that Ibn Taymiyya is \u201cdoing philosophy\u201d or \u201cfalsafa\u201d in the modern sense, see Anke \nvon K\u00fcgelgen, \u201cThe Poison of Philosophy: Ibn Taymiyya\u2019s Struggle for and against Reason,\u201d in Islamic Theology, \nPhilosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya, ed. Birgit Krawietz and Georges Tamer, \n253\u2013328 (Berlin: De Gruyter, 2013), especially at 283\u2013284.", "start_char_idx": 9610, "end_char_idx": 12771, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b599e977-b31e-46e2-a3a6-c3d18e390d22": {"__data__": {"id_": "b599e977-b31e-46e2-a3a6-c3d18e390d22", "embedding": null, "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6800", "node_type": "4", "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "hash": "2dfb656f8b17bf4cbec647b9ecd8edd31d59a812959bc9609a7f95ae31e5066c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ce9b4b1f-fc6b-4a1b-af91-daa706ce2ade", "node_type": "1", "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "hash": "0f1d51dc77b9f1d32be7cce4c2b6d9f09a5a40a765ea01d7186f2673cff190b4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1a425925-4bf2-4eee-81e9-1ff73365ee27", "node_type": "1", "metadata": {}, "hash": "0f70576804db0d55884e895390b7be52d709464adcd3d0a6c6a779b16c8dd5fa", "class_name": "RelatedNodeInfo"}}, "text": "Von K\u00fcgelgen argues, moreover, that Ibn Taymiyya \nwas more influenced by the medieval fal\u0101sifa than he would have cared to admit.\n\nof Ibn Taymiyya (d. 728/1328), who, in his \nworks against Aristotelian logic, is clearly \n\u201cdoing philosophy\u201d in the modern sense \nof the word, even if he disavows falsafa \nin the premodern sense. 6 Even more \nboldly, might someone like Ibn Khald\u016bn  \n(d. 808/1406), also no friend to premodern \nfalsafa, have been included on the grounds \nthat he is engaging in \u201cphilosophy of \nhistory\u201d? There are no easy answers to \nthese definitional questions, and the \nvolume\u2019s strength lies in its refusal to offer \nany, preferring instead to let readers think \nthrough the problem themselves.\n\nPerhaps more interesting than the \nword \u201cphilosophy\u201d in the title is the label \n\u201cIslamic.\u201d What do the editors mean by this \nterm? Whereas the 2014 Oxford Handbook \nof Islamic Theology did not need to justify \nits inclusion of the modifier \u201cIslamic,\u201d \nthe editors of the present volume are \naware that many readers will find the \nphrase \u201cIslamic philosophy\u201d problematic. \nResponding to proponents of the equally \npopular \u201cArabic philosophy,\u201d El-Rouayheb \nand Schmidtke point out that the term \nexcludes philosophical works written \nin other languages, such as Persian and \nTurkish. Quite rightly, \u201cArabic philosophy\u201d \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nEl-Rouayheb and Schmidtke\u2019s The Oxford Handbook of Islamic Philosophy  \u2022  338\n\nwas inappropriate given their volume\u2019s \nscope. Yet as the editors themselves admit, \n\u201cIslamic philosophy\u201d runs the risk of \nexcluding Christian, Jewish, Zoroastrian, \no r  e v e n  \u201c f r e e t h i n k i n g \u201d  p h i l o s o p h e r s \nwriting in Islamic lands\u2014some of whom, \ns u c h  a s  A b \u016b  B a k r  a l - R \u0101 z \u012b  a n d  Y a \u1e25 y \u0101 \nb. \u02bfAd\u012b (d. 364/974), receive dedicated \nchapters in the Handbook (ch. 3, Peter \nAdamson, and ch. 6, Sidney H. Griffith). \nWhat the editors clearly mean by \u201cIslamic \np h i l o s o p h y \u201d  i s  p h i l o s o p h y  a s  i t  w a s \npracticed historically and today in Islamic \nlands. Why not \u201cphilosophy in the Islamic \nworld,\u201d then, or the increasingly popular \n\u201cIslamicate philosophy\u201d? El-Rouayheb \nand Schmidtke argue that the former is \nunwieldly and the latter obscure, liable to \nrender an already difficult field still more \ninaccessible to general readers. Indeed, \nit is hard to imagine a marketing team at \nOxford University Press greenlighting a \nvolume entitled The Oxford Handbook of \nIslamicate Philosophy.\n\nO f  c o u r s e ,  m a n y  s c h o l a r s  p r e f e r \n\u201c I s l a m i c a t e  p h i l o s o p h y \u201d  t o  \u201c I s l a m i c \nphilosophy\u201d for another reason, one not \nraised by El-Rouayheb and Schmidtke \nwhen discussing the volume\u2019s scope. To \nuse the term \u201cIslamic philosophy,\u201d the \nargument goes, is to imply, intentionally \nor not, that there is something essentially \n\u201cIslamic\u201d about the philosophy under \nd i s c u s s i o n .  T h a t  i s ,  b e y o n d  m e r e l y \ndescribing philosophy written in lands \nwhere Islam predominated, the term \n\u201cIslamic philosophy\u201d appears to assume \na fact not immediately in evidence: that \n\n7.  By contrast, for a defense of the term \u201cIslamic philosophy\u201d on the grounds that philosophy as practiced \nin Islamic lands is meaningfully \u201cIslamic,\u201d see Shahab Ahmed, What is Islam?", "start_char_idx": 12772, "end_char_idx": 16095, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1a425925-4bf2-4eee-81e9-1ff73365ee27": {"__data__": {"id_": "1a425925-4bf2-4eee-81e9-1ff73365ee27", "embedding": null, "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6800", "node_type": "4", "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "hash": "2dfb656f8b17bf4cbec647b9ecd8edd31d59a812959bc9609a7f95ae31e5066c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b599e977-b31e-46e2-a3a6-c3d18e390d22", "node_type": "1", "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "hash": "6a3e05351639976f6371f088c7b413e3b22241cfcacbef803aa4f7a6db5e59c7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e4be48df-9301-48f6-9fe5-378a3a18812b", "node_type": "1", "metadata": {}, "hash": "5a6a57a20cfebfe129725c5b083bb7362ef687efb6f0b2d9e2bf4eafaaff30f3", "class_name": "RelatedNodeInfo"}}, "text": "The Importance of Being Islamic \n(Princeton, NJ: Princeton University Press, 2016), 10\u201319.\n\n8.  Of course, at the end of the count, terms such as \u201cIslamicate\u201d and \u201cIslamic world\u201d run these same risks.\n\nIslam influenced the essential character \nof this tradition.7 By way of illustration, \na critic might object that a companion \nto European philosophy including such \ndiverse thinkers as Abelard (d. 1142), \nDescartes (d. 1650), Nietzsche (d. 1900), \nand Derrida (d. 2004) would never receive \nthe title The Oxford Handbook of Christian \nPhilosophy. All four philosophers hailed \nfrom Christian-majority countries, but \nit is highly debatable whether they all \np a r t i c i p a t e  i n  s o m e t h i n g  t h a t  c o u l d \nmeaningfully be described as \u201cChristian \nphilosophy.\u201d Use of the term \u201cIslamic\u201d\u2014\nthough perhaps unavoidable in a volume \nof this scope\u2014inevitably risks invoking \nm o n o l i t h i c  n o t i o n s  o f  c u l t u r e  t h a t \npostcolonial and other theorists have \nworked to deconstruct.8\n\nS u c h  c o n t r o v e r s y  o v e r  t h e  t e r m \n\u201cIslamic\u201d gets at the heart of the volume\u2019s \ncentral, if unspoken, question, alluded \nto above. Even if the philosophy under \ndiscussion is not essentially \u201cIslamic,\u201d \nwhat essential features unify the volume\u2019s \ndisparate chapters? Since the volume \nis arranged chronologically, is there a \ncentral historical narrative that unites all \nthe thinkers whom The Oxford Handbook \nof Islamic Philosophy brings together? \nTake, for example, the Iraq-, Syria-, and \nEgypt-based al-F\u0101r\u0101b\u012b (d. 339/950\u2013951) \n(ch. 5, Damien Janos), the Andalusian Ibn \n\u1e6cufayl (ch. 11, Taneli Kukkonen), and the \nIranian Sabzaw\u0101r\u012b (ch. 25, Fatemeh Fana). \nAll three philosophers clearly belong to \nthe same tradition inaugurated in ninth-\ncentury Baghdad, a tradition that, for \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n339  \u2022  Coleman Connelly\n\nconvenience, we might choose to label \n\u201cIslamic philosophy,\u201d whether or not we \nview it as Islamic in essence.9 Although \ng e o g r a p h i c a l l y  a n d  c h r o n o l o g i c a l l y \nd i s p a r a t e ,  a l - F \u0101 r \u0101 b \u012b ,  I b n  \u1e6c u f a y l ,  a n d \nSabzaw\u0101r\u012b shared many preoccupations \nand consulted many of the same texts \nand authorities, albeit sometimes through \nc o m m e n t a r i e s  a n d  o t h e r  f i l t e r s .  B y \ncontrast, a figure like Zak\u012b Naj\u012bb Ma\u1e25m\u016bd, \nfeatured in the volume\u2019s final chapter, \nengaged in an analytic philosophy that \nwas closely in dialogue with his twentieth-\ncentury contemporaries in Britain, where \nMa\u1e25m\u016bd studied, and elsewhere across \nthe world. This global school of logical \nempiricism has its own distinct history and \nis connected with ninth-century Baghdad \nonly at many removes.\n\nIn other words, one could readily \nposit an unbroken historical through-\nline, passing via Avicenna (ch. 7, Amos \nBertolacci) and Mull\u0101 \u1e62adr\u0101 (d. 1045 \no r  1 0 5 0 / 1 6 3 5 \u2013 1 6 3 6  o r  1 6 4 0 \u2013 1 6 4 1 )  \n(ch.", "start_char_idx": 16096, "end_char_idx": 19042, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e4be48df-9301-48f6-9fe5-378a3a18812b": {"__data__": {"id_": "e4be48df-9301-48f6-9fe5-378a3a18812b", "embedding": null, "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6800", "node_type": "4", "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "hash": "2dfb656f8b17bf4cbec647b9ecd8edd31d59a812959bc9609a7f95ae31e5066c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1a425925-4bf2-4eee-81e9-1ff73365ee27", "node_type": "1", "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "hash": "f67b8c05fc87d4df1e80019cf099f68c03363523a95254ecb8ecd109f475e5d1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0fbb865c-760b-4ffa-8fe9-8ca6be8c1ce5", "node_type": "1", "metadata": {}, "hash": "a6ddbdc9815d5a6fdba887e85853e9346d15822dfd4af4f291e813d0d36e63b6", "class_name": "RelatedNodeInfo"}}, "text": "21, C\u00e9cile Bonmariage), that connects \nal-F\u0101r\u0101b\u012b with Sabzaw\u0101r\u012b. The Handbook \nincludes chapters on every major link \nin that chain. By contrast, to situate \nMa\u1e25m\u016bd\u2019s logical empiricism fully in its \nintellectual-historical context, the reader \nwould require chapters covering Austria\u2019s \nLudwig Wittgenstein (d. 1951), Britain\u2019s  \nA. J. Ayer (d. 1989), and China\u2019s Hong Qian \n(Tscha Hung, d. 1992), among others. From \na historical or philological perspective, \nis it useful to describe both al-F\u0101r\u0101b\u012b and \nMa\u1e25m\u016bd as \u201cIslamic philosophers\u201d in \n\n9.  This philological approach based on textual traditions and authorial influence is exemplified by Dimitri \nGutas, \u201cThe Study of Arabic Philosophy in the Twentieth Century: An Essay on the Historiography of Arabic \nPhilosophy,\u201d British Journal of Middle Eastern Studies 29 no. 1 (2002): 7, although Gutas uses the term \u201cArabic \nphilosophy\u201d rather than \u201cIslamic philosophy.\u201d\n\nthe same way that it useful to assign that \nlabel to both al-F\u0101r\u0101b\u012b and Sabzaw\u0101r\u012b? \nAlternatively, are historical through-\nlines and textual traditions reductive and \nunhelpful ways of approaching \u201cIslamic \nphilosophy\u201d in the first place? Might a \ntheoretical perspective that emphasizes \nhybridity and historical rupture or an \nahistorical focus on philosophical themes \nbe more fruitful?\n\nAgain, the Handbook does not attempt \nto answer such questions, nor should it, \ngiven the current state of research. It would \nin any case be inappropriate, not to say \noffensive, for the volume to exclude a set \nof Islamic-world philosophers on the basis \nthat they were somehow less \u201cIslamic\u201d\u2014\neven if the term \u201cIslamic philosophy\u201d \nwere couched in a historically restrictive, \nnonessentialist sense. Instead, the volume \nopts for a refreshingly maximalist spirit \nof inclusivity, one that challenges future \ns c h o l a r s  t o  c o n s i d e r  a n d  r e i m a g i n e \nprecisely what we mean when we use \nterms like \u201cIslamic philosophy\u201d or even \n\u201cIslamicate philosophy.\u201d In the end, one \nfeature that undeniably unites the figures \nand works in El-Rouayheb and Schmidtke\u2019s \nvolume is their long and inexcusable \nexclusion from Eurocentric histories of \nphilosophy. The two editors, and indeed \nall of the volume\u2019s contributors, are to be \nthanked for producing a book that treats \nso many understudied philosophical works \nso expertly. The Oxford Handbook of \nIslamic Philosophy will serve as a definitive \nreference for years to come.", "start_char_idx": 19043, "end_char_idx": 21498, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0fbb865c-760b-4ffa-8fe9-8ca6be8c1ce5": {"__data__": {"id_": "0fbb865c-760b-4ffa-8fe9-8ca6be8c1ce5", "embedding": null, "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6804", "node_type": "4", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "0e8f32c51dbda983cd39428f556c6b7a5cf1acc710902932b6fef8f167b2362a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e4be48df-9301-48f6-9fe5-378a3a18812b", "node_type": "1", "metadata": {"identifier": "alusur-6800", "author": "Connelly, Coleman", "title": "The Oxford Handbook of Islamic Philosophy. Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford Handbooks ", "date": "2019-11-15", "file": "alusur-6800.pdf"}, "hash": "f9c82cbb524e8817cb7b6ae7391171c591da7657a2d053bb5e3ea3df2f76ebf5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "37284d36-3c73-48f3-8cd9-f3e046ba7d12", "node_type": "1", "metadata": {}, "hash": "ccbc84a70f421a5daeb3da62ea1249efdcb77597a225d547b860f0b72af4c3bf", "class_name": "RelatedNodeInfo"}}, "text": "\u201cMay His Memory Be Blessed\u201d\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 345-353\n\nTh e  r u i n s  o f  R u h e i b e h \u2014 R e h o v o t in the Negev, located in a remote corner of the Negev desert\u2014are \nan impressive example of the Byzantine-\nperiod \u201cDead Cities.\u201d Back in the 1980s, \nwhen Yoram Tsafrir, my teacher and \nmentor at the Hebrew University, began \nexcavating in Ruheibeh, revealing its \nchurches, buildings, alleys, and water  \n \n\ncisterns, I frequently visited this romantic \ndesert site. Ruheibeh could be reached \nonly by a four-wheel-drive vehicle on a \nrough dirt road. That was the setting of \nmy first encounter with Ken, who joined \nYoram in the 1986 excavation season. It \nwas an interesting combination of Israeli \nand American scholars and students, all \nstaying together in an outdoor camp near \n \n\nRemembeRing Kenneth g. holum  \n(1939\u20132017)\n\n(Photo of Kenneth G. Holum by Juliette Fradin Photography)\n\nReminiscences by:\n\nGideon Avni, Israel Antiquities Authority and Hebrew University of Jerusalem \n\nElizabeth Conner, University of Maryland\n\nAlan Walmsley, Macquarie University", "start_char_idx": 47, "end_char_idx": 1134, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "37284d36-3c73-48f3-8cd9-f3e046ba7d12": {"__data__": {"id_": "37284d36-3c73-48f3-8cd9-f3e046ba7d12", "embedding": null, "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6804", "node_type": "4", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "0e8f32c51dbda983cd39428f556c6b7a5cf1acc710902932b6fef8f167b2362a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0fbb865c-760b-4ffa-8fe9-8ca6be8c1ce5", "node_type": "1", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "cdc90ccea363bf191f11d3cf52cd9a404b918afa160d782e24eaa304838c4a0d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "edf90c72-86d2-475d-b5e2-f994b3dd7514", "node_type": "1", "metadata": {}, "hash": "76ce95c53adfec1823ceb8423f08dce41a43a6bcb0ca25a678734477dfbe0326", "class_name": "RelatedNodeInfo"}}, "text": "Remembering Kenneth G. Holum\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 346\n\nthe site. Ken, then a young professor \nof classical history at the University of \nMaryland, headed the American team. \n\nAs a young Israeli archaeologist at the \ntime, I had a very clear stereotype about \nhow a distinguished American professor \nof history should look and behave in the \nunwelcoming conditions of the Negev \ndesert, with its intensive summer heat \nand occasional bursts of dusty winds. To \nmy great surprise, however, I found Ken to \nbe the absolute opposite of my predicted \nimages. It was clear from first sight that \nhe was not an ordinary academic with \nan urban educational background but \nrather well acquainted with open-air \nsurroundings, outstandingly familiar with \nharsh desert conditions, and even enjoying \nliving in a tent in the middle of nowhere. I \nwas specifically impressed by Ken\u2019s great \nabilities in outdoors camping, equipped \nw i t h  h i s  s o p h i s t i c a t e d  S w i s s  A r m y \npocketknife always in his immediate reach. \n\nKen was helpful in solving all kinds \nof practical difficulties in the camp, very \nmuch attached to his students and taking \ncare of every detail of their unique desert \nexperience. The tall figure of Ken with \nhis perennial smile and good humor, \ns u r r o u n d e d  b y  h i s  y o u n g  A m e r i c a n \nstudents and knowing precisely his way \nin the desert and within the ruins of \nRuheibeh, is still vivid in my mind after all \nthese years. Only years later did I discover \nwhere all this knowledge originated, \nas I listened to Ken\u2019s stories about his \nchildhood on a farm in the prairies of \nSouth Dakota, a descendant of Norwegian \nimmigrants who settled in the American \nWest, living in conditions that were not so \nmuch different from those in the Negev \ncamp.\n\nAnother thing that impressed me deeply \nduring the excavations at Ruheibeh was \nthe deep friendship that had developed \nbetween Ken and Yoram Tsafrir, as if \nspringing from the bottom of their hearts. \nThis long-lasting friendship was further \nstrengthened when Ken spent a sabbatical \nat the Institute of Advanced Studies in \nJerusalem and when Yoram was a fellow at \nDumbarton Oaks in Washington, DC. \n\nLooking back, I believe that this was \none of Ken\u2019s great qualities\u2014the ability to \nmake true and long-term friendships with \ncolleagues. In his many years of excavations \nin Israel he forged such relationships many \ntimes: first with Yoram and then with \nAvner Raban from Haifa University, Ken\u2019s \npartner in the excavations at Caesarea \nMaritima. Ken\u2019s experience in Caesarea \nbegan in 1978, when he was a member of \nthe Joint Expedition to Caesarea Maritima \n(JECM), headed by R. B. Bull on behalf of \nthe American School of Oriental Research, \nwith the participation of twenty-two \ncolleges, seminars, and universities in the \nUnited States and Canada. Ken was part of \nthe Caesarea excavations from 1978 until \nhis last years, and the study of the capital \nof Palestine Prima in Roman and Byzantine \ntimes became one of his primary interests. \nHe excavated with JECM between 1978 and \n1984, and later, between 1989 and 2004, \nhe co-headed, together with Avner Raban \nand Joseph Patrich, the Combined Caesarea \nExcavations (CCE), as a joint project of \nthe University of Maryland and Haifa \nUniversity. \n\nKen also directed the excavations at \nthe Temple Platform and the warehouse \nquarter north of the Inner Harbor, while \nAvner Raban headed the Inner Harbor \nexcavations and those in other areas to the  \n \n\n\n\nRemembering Kenneth G. Holum\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 347\n\nsouth. The Temple Platform excavations \nproved to be a meticulous enterprise, as the \ndifferent phases of the Roman temple, the \noctagonal Byzantine church, the invisible \nearly Islamic mosque, and the Crusader \nchurch revealed a stratigraphic nightmare \nfor archaeologists.", "start_char_idx": 1138, "end_char_idx": 5007, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "edf90c72-86d2-475d-b5e2-f994b3dd7514": {"__data__": {"id_": "edf90c72-86d2-475d-b5e2-f994b3dd7514", "embedding": null, "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6804", "node_type": "4", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "0e8f32c51dbda983cd39428f556c6b7a5cf1acc710902932b6fef8f167b2362a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "37284d36-3c73-48f3-8cd9-f3e046ba7d12", "node_type": "1", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "2f6646df4a2f24a78dccb3dcd43a44d02ea0c6422ea3e51f1e12725fe0ed1298", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f109f6f4-a44f-45dd-ae05-93147588875e", "node_type": "1", "metadata": {}, "hash": "41bb323349abcabe12acdbc4579e80efe389545773dfc50524411135ab96accc", "class_name": "RelatedNodeInfo"}}, "text": "But Ken, although he \nwas first and foremost a historian of the \nByzantine period, proved to be an excellent \narchaeologist as well. For years he invested \nall his efforts in deciphering the phases of \nbuilding and development of this unique \ncomplex. In his preliminary publications \nof the excavations he succeeded in the \ninterpretation of the transformation from \ntemple to church, one of the very few such \ncases in Roman and Byzantine Palestine.\n\nThis multiyear project, which revealed \nsome of the most important complexes \nof Caesarea that demonstrated the long \nsequence in the city\u2019s history from the \nearly Roman period to early Islamic and \nCrusader times, was the height of Ken\u2019s \narchaeological work in Israel. It would \nbe no exaggeration to say that Ken was \nfalling in love with Caesarea. In 1988 \nhe participated in mounting a major \nexhibition on the city and its history, \nnamed, after its founder, \u201cKing Herod\u2019s \nDream.\u201d It seems that this was one of the \noutcomes of the \u201clove affair\u201d between a \nscholar of history and archaeology and the \ncapital of Roman and Byzantine Palestine.\n\nThe long friendship between Ken and \nAvner Raban also proved very fruitful in \nterms of publications, featuring articles \na n d  a r c h a e o l o g i c a l  r e p o r t s ,  a m o n g \nthem Ken\u2019s initiative of the series of \n\u201c C a e s a r e a  P a p e r s \u201d  i n  t h e  J o u r n a l  o f \nRoman Archaeology supplements. These \nd e t a i l e d  a r c h a e o l o g i c a l  r e p o r t s  a n d \nscientific publications, including Ken\u2019s \ninterpretations of Caesarea\u2019s economy and \n\nsociety in Late Antiquity, constitute one of \nthe finest examples of a detailed evaluation \nof a major city on the Mediterranean coast.\n\nKen\u2019s love for Caesarea continued \nduring his last decade. After ending his \nexcavations at the Temple Platform, \nhe continued to visit the site annually, \nworking on the publication of the final \nreports and advising the young generation \nof Israeli archaeologists. His open mind \nand good spirits led him to foster another \ncollaboration, this time with the Israel \nAntiquities Authority (IAA) expedition \nat Caesarea, headed first by Joseph Porat \nand in recent years by Peter Gendelman, \nwho continued to excavate the vaults \nbeneath the Temple Platform. Ken\u2019s last \nvisit to Caesarea took place in 2016, when \nhe spent several days with Peter and his \nstaff, discussing stratigraphic questions \nfollowing their latest excavation at the site. \nIt was a joy to follow these consultations, \nin which, once again, Ken\u2019s great mind and \nopen heart were so vividly expressed.\n\nK e n  w a s  p r i m a r i l y  a  h i s t o r i a n , \nm u c h  i n t e r e s t e d  i n  a r c h a e o l o g y  a n d \nmaterial culture but not trained as an \na r c h a e o l o g i s t .  N e v e r t h e l e s s ,  h e  w a s \ndevoted to archaeological fieldwork and \ninterpretation, spent time and effort to \nstudy these new fields, and became a very \nfine and qualified archaeologist.\n\nSome years after our first encounter in \nRuheibeh, I met Ken and Marsha during \ntheir sabbatical year in Jerusalem, when \nKen joined the research group at the \nInstitute of Advanced Studies (IAS) at the \nHebrew University. This group, organized \nby Yoram Tsafrir, focused on the cities of \nPalestine in Late Antiquity, following the \nlarge-scale excavations in Scythopolis-\nB a y s a n  a n d  C a e s a r e a .  T h e  m e e t i n g s \nincluded a weekly seminar in Jerusalem", "start_char_idx": 5008, "end_char_idx": 8476, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f109f6f4-a44f-45dd-ae05-93147588875e": {"__data__": {"id_": "f109f6f4-a44f-45dd-ae05-93147588875e", "embedding": null, "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6804", "node_type": "4", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "0e8f32c51dbda983cd39428f556c6b7a5cf1acc710902932b6fef8f167b2362a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "edf90c72-86d2-475d-b5e2-f994b3dd7514", "node_type": "1", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "e2037ef430c5aa9b38b0c7c2185dbf551f0e174738de55bb7541f823e078fa44", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3a91d86a-c4b4-430e-8f19-1ce99c4fc71d", "node_type": "1", "metadata": {}, "hash": "47dc6062994e537a45b535796eb60692b91cab7294efbd01d964c43fd212f136", "class_name": "RelatedNodeInfo"}}, "text": "T h e  m e e t i n g s \nincluded a weekly seminar in Jerusalem \n\n\n\nRemembering Kenneth G. Holum\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 348\n\nand occasional tours to archaeological \nsites throughout the country, providing \nan excellent opportunity to get acquainted \nwith Ken\u2019s vast knowledge of the relevant \nhistorical background. This combination of \ndeep knowledge of historical sources and \npractical archaeological experience was \nunique among the scholars. The addition \nof Ken\u2019s good humor and friendliness, \ntogether with his common sense and \npractical abilities, established him as one \nof the main \u201cpillars\u201d of the IAS group. \n\nM y  f r i e n d s h i p  a n d  i n t e r a c t i o n s \nw i t h  K e n  a n d  M a r s h a  b e c a m e  m o r e \nsignificant in the last years, when they \nspent their summer terms in Jerusalem. \nKen was working on the publications of \nthe Caesarea excavations, and Marsha \nspent her time at the National Library \nat the Givat Ram campus of the Hebrew \nUniversity, working on her research on \nmodern Jewish history. We would meet \nin the morning or late afternoon at their \nmodest B&B behind the central Jerusalem \nbus station. Ken and Marsha became good \nfriends with the Jerusalemite owner of the \nB&B, and apparently both sides were very \npleased with and looking forward to these \nsummer encounters. In our meetings, we \nspent lovely times talking about what \nwas new in archaeology here and there, \nand then touring the excavations in and \naround Jerusalem together. As usual, Ken \nwas very enthusiastic and full of new \nideas and knowledge on whatever he was \nlooking at. Exploring new excavations in \nJerusalem, he would make the connections \nand present the \u201cbig picture\u201d of whatever \nwas exposed in the corners of the Old City. \n\nOver the years I also had the privilege \nof meeting Ken and Marsha at their house \nin Silver Spring during my occasional visits \nto Washington, DC, and I especially recall \n\ntheir warm and welcoming hospitality. \nThis was  the time, many years after our \nfirst encounter in Ruheibeh, that I learned \nabout Ken\u2019s years as a child and young \nadult on the family farm in South Dakota. \nIn these encounters I also heard about \nKen\u2019s early years as a student in the big \ncity, the change he experienced when he \nbecame attached to a young Jewish lady \n(Marsha), and his gradual absorption into \nthe world of Judaism. The good humor that \nemanated from his stories and experiences \ntriggered bursts of laughter: just imagine \na nice protestant farm boy of Norwegian \norigin becoming a prominent member \nof the Jewish community in Maryland! \nIn the vocabulary of his acquired Jewish \ntradition, Ken was first and foremost a \n\u201cmensch\u201d\u2014a true human being with a \nbig heart open to the world and to all his \nfriends and fellows. As is customary to say \nin the Jewish tradition: may his memory be \nblessed,                       .\n\n\u2014 Gideon Avni\n\nIt is my great honor to write about my dear doctoral adviser, my Doktorvater\u2014as the Germans still say today\u2014and my \nfriend and mentor, Ken Holum. It seems \nfitting to begin with the proemium with \nwhich Choricius of Gaza, a teacher of \nrhetoric who flourished in the mid-sixth-\ncentury city of Gaza in Roman Palestine, \ndedicated his funeral oration to his beloved \nmentor, Procopius:\n\nThe oration laments the fact that we \nhave the necessity for a speech of this \nkind; for it [the oration] honors the \nfuneral rites of my deceased teacher, \noffering him this repayment insofar \nas it is possible.\n\n\u05d9\u05d4\u05d9 \u05d6\u05db\u05e8\u05d5 \u05d1\u05e8\u05d5\u05da", "start_char_idx": 8414, "end_char_idx": 11933, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3a91d86a-c4b4-430e-8f19-1ce99c4fc71d": {"__data__": {"id_": "3a91d86a-c4b4-430e-8f19-1ce99c4fc71d", "embedding": null, "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6804", "node_type": "4", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "0e8f32c51dbda983cd39428f556c6b7a5cf1acc710902932b6fef8f167b2362a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f109f6f4-a44f-45dd-ae05-93147588875e", "node_type": "1", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "3546da1fb1b4c0bfbd2d57da2421dcd4e023e953e2298fe58f878e9bde753d8c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "59e21207-c4a3-4e21-a442-f79c37a20db5", "node_type": "1", "metadata": {}, "hash": "ee9eeb3496485ea382f828cf3f71160ec7197209551970bbbd8a12d17b4b4023", "class_name": "RelatedNodeInfo"}}, "text": "Remembering Kenneth G. Holum\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 349\n\nL i k e  C h o r i c i u s ,  I  h a v e  n o  d o u b t \nabout the impossibility of repaying my \nDoktorvater for all that he has given me \nover the years. As ancient rhetoricians \no f  t h e  G r e e k  t r a d i t i o n  w e r e  f o n d  o f \nobserving, experience, like the world of \nsense of perception, will always exhaust \nthe capacity of speech. \n\nM y  r e l a t i o n s h i p  w i t h  K e n  H o l u m \nspanned almost half of my life and was \none of the most important relationships \nof my life. As a means of expressing \nsome small measure of my gratitude to \nthis very dear friend, I wish to speak \nabout his work as a highly influential \nand wide-ranging scholar, a cherished \nteacher of undergraduate and graduate \nstudents alike, and an outstanding and \nirreplaceable mentor to graduate students. \nMy Doktorvater was a rare combination \nof prolific scholar and truly kind human \nbeing. \n\nKen was an unusual scholar. He was \nunusual because he was both an excellent \nphilologist, particularly in the study of late \nantique Greek, and a highly accomplished \narchaeologist. Ken\u2019s first book, Theodosian \nEmpresses: Women and Imperial Dominion \nin Late Antiquity, a pioneering study \nof women and dynastic politics in the \nfifth century CE, remains a foundational \nanalysis of the construction of imperial \nauthority through the person of the \nempress. For more than thirty years, Ken \nwas one of the leading archaeologists of \nthe Joint Expedition to Caesarea Maritima \nin northern Israel. He published multiple \nexcavation reports of his findings and was \nstill writing a final volume of these reports \nwith steady care when he became sick in \nFebruary 2017. Ken also endeavored to \nmake the site accessible to a more popular \naudience, coauthoring a popular history \n\nof the site with colleagues, contributing to \narticles on Caesarea in popular publications \nsuch as National Geographic, organizing \nexhibits at the Smithsonian, and appearing \non programs on the site that aired on the \nDiscovery Channel. His genuinely kind and \ngentle ways made his engagement with the \ninterested public all the more successful. \n\nKen\u2019s amazing mastery of the ancient \nlanguages\u2014as well as his remarkable \nfacility with German\u2014was thoroughly \nimpressive to me as a graduate student \nwho met with him weekly to translate \nhitherto untranslated late antique Greek \nletters from Gaza. More on this shortly. \nMy Doktorvater had first learned Greek \nand Latin from German philologists in \nGerman\u2014no small undertaking\u2014while \nworking for several years in Munich in the \nmid and late 1960s. \n\nKen\u2019s breadth as a historian of the \nsub-epochs of the Ancient Mediterranean \nwas also remarkable. He was as comfort-\nable teaching and speaking about classical \nG r e e c e  o r  i m p e r i a l  R o m e  a s  h e  w a s \nteaching and discussing his specialty, Late \nAntiquity. Strong as his technical skills in \nthe ancillary disciplines of ancient history \nwere, Ken was keen to deconstruct for his \nstudents many of the received scholarly \ncategories set by some of the leading \nfigures who, alongside Ken himself, had \nbeen pivotal in developing the academic \nfield of Late Antiquity. In my experience, \nthis interpretive caution, particularly in \nthe study of the triumph of Christianity \nin the Roman Empire, distinguished my \nadviser from many of the early architects \nof our field. \n\nFollowing his relatively recent illness \nand up until his illness and afterward, \nKen continued to be as active a scholar as \never, writing the archaeological reports", "start_char_idx": 11937, "end_char_idx": 15546, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "59e21207-c4a3-4e21-a442-f79c37a20db5": {"__data__": {"id_": "59e21207-c4a3-4e21-a442-f79c37a20db5", "embedding": null, "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6804", "node_type": "4", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "0e8f32c51dbda983cd39428f556c6b7a5cf1acc710902932b6fef8f167b2362a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3a91d86a-c4b4-430e-8f19-1ce99c4fc71d", "node_type": "1", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "69138a1152a9880ea6cf6c507b023c65b17a2555e02b2df98b25fbcb17400364", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9cdd6b5a-2860-48f7-8001-10db00984d0c", "node_type": "1", "metadata": {}, "hash": "9538c81512acd98b4e12badbb68cc24f07395f6487fddba4cf5a0d8e526f0929", "class_name": "RelatedNodeInfo"}}, "text": "Remembering Kenneth G. Holum\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 350\n\nfor Caesarea, articles, and book reviews \nand advising his eager gaggle of advanced \ngraduate students. \n\nK e n  w a s  d e v o t e d  t o  h i s  s c h o l a r l y \ncommunity of specialists working on Late \nAntiquity and the Ancient Mediterranean, \nand to scholars at all career stages as well as \nindependent scholars and researchers. As a \nsenior scholar, Ken was a most supportive \nadviser to younger colleagues. When I \nwas a teaching fellow at the University \nof T\u00fcbingen in Germany (2017\u201318) in the \nSeminar f\u00fcr alte Geschichte, I learned in \nthe course of several conversations with \nAaron Johnson, a rising star in our field who \nspent the summer of 2017 in the Theology \nSeminar at T\u00fcbingen, that my mentor \nhad played a key role in helping Aaron \ndevelop his first book and his approach to \nhis sources. Aaron\u2019s description of his long \ndiscussions with Ken at Dumbarton Oaks \nwas vividly reminiscent of my experience \nwith my Doktorvater, and his recounting \nof this story about Ken\u2014who was already \nquite ill by this point in mid-July\u2014made \nit feel as though he were present with us \non those hot, air-conditionless days in the \nSwabian summer sun.\n\nKen loved teaching, and he especially \nloved working with his graduate students. \nI remember most fondly my years as his \nteaching assistant, impressed by Ken\u2019s \nclarity as  a lecturer, the concept ual \na p p a r a t u s  u n d e r g i r d i n g  e a c h  o f  h i s \ncourses, his beautiful slideshows filled \nwith his own pictures of various sites and \nantiquities, and his warmth and genuine \nrespect for his students. Ken\u2019s courses \ndemonstrated to students that the study \nof classical history contributed to the \ndevelopment of cognitive toolkits that had \nuse in the interrogation of information  \n \n\ni n  e v e r y d a y  l i f e .  M i l i t a t i n g  a g a i n s t \n\u201calternative facts,\u201d Ken taught that not \nall arguments are equal. In my mentor\u2019s \nclassroom, the classical world was shown \nto be vibrantly alive in our living culture \nand institutions. In courses such as his \n\u201cAthens as the Mirror of Democracy,\u201d \nstudents used the organization of radical \ndemocracy in classical Athens to examine \ntheir expectations and assumptions about \ntheir own representative democracy. \n\nI began to learn to teach by watching \nK e n  t e a c h  a n d  b y  w o r k i n g  a s  h i s \napprentice. For years, he mentored me in \nhow to teach, guiding me through various \nsituations\u2014the dreaded plagiarism of \nWikipedia entries on the assigned book!\u2014\nand teaching me how to lecture and how \nto teach students to read and understand \nancient texts in translation. I was always \nasking for all sorts of advice, on my work \nand my teaching, and I feel and will always \ncontinue to feel the loss of this mentorship. \nI know it was a mentorship that was his \ngreat joy to give, a mentorship that he \nwould never abandon, a mentorship whose \nvalues and lessons I will always carry with \nme. I will be looking for this mentorship \nand friendship the rest of my life, and it \nwill never be replaced.\n\nKen was an irreplaceable adviser and \nteacher of graduate students. All members \nof my cohort will fondly recall our graduate \nseminars, which took place weekly in Ken \nand Marsha\u2019s dining room, the participants \nseated around the table, often nibbling on \ndelicious cookies Marsha had baked. These \nlively sessions were always so exciting to \nme. I remember vividly how energized and \nexhilarated I left these discussions, unable \nto quiet my mind, flipping back through \nvarious issues the rest of the night,", "start_char_idx": 15551, "end_char_idx": 19180, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9cdd6b5a-2860-48f7-8001-10db00984d0c": {"__data__": {"id_": "9cdd6b5a-2860-48f7-8001-10db00984d0c", "embedding": null, "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6804", "node_type": "4", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "0e8f32c51dbda983cd39428f556c6b7a5cf1acc710902932b6fef8f167b2362a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "59e21207-c4a3-4e21-a442-f79c37a20db5", "node_type": "1", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "4f417de8e812539089a51ccc288ef0402c127fb8c48686ddcdba55cd25a2774a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0159ef0f-71fb-4383-a774-43ad9a65e532", "node_type": "1", "metadata": {}, "hash": "1e5285d868f7d1501237beb6ac45904a033b1e033b1508be943e40dcf5549443", "class_name": "RelatedNodeInfo"}}, "text": "Remembering Kenneth G. Holum\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 351\n\nperceiving how my thinking was changing, \nand drawing immense pleasure from the \nexperience. \n\nBut the highlight of my week for years \nand the cornerstone of my graduate work \nwith my Doktorvater was our weekly \ntranslation meeting. We met for a couple \nhours a week to read very challenging \nGreek texts, and, to my knowledge, we \nwere the first to translate these texts \ni n t o  E n g l i s h .  T h e  t e x t s  w e  r e a d \u2014 a \ncouple hundred virtually ignored Greek \nletters written by late antique teachers \nof rhetoric in Roman Palestine\u2014were \na study of intellectual friendships and \nmentoring relationships between teachers \nand students in the late ancient Greek \nEast. These letters are compact gifts of \nantiquarian erudition, which showcase, \nin particular, the art of constructing \nexpressions of intimacy and friendship in \nthe language of classical texts. We spent \nlong hours meditating about the nature \nof the relationship between teacher and \nstudent, trying to unpack the classical \nmodels of this most important relationship \nas expressed in late antique letters. \n\nThe letters were an ancient mirror of \nthe remarkable relationship between \nm e n t o r  a n d  a d v i s e e .  T h e y  o f f e r e d  a \nfamiliar yet different series of registers to \nrepresent this intellectual friendship and \nvirtual parental relationship. Not unlike \nthe adoptive intellectual families created \nand the kinship language used to depict \nintellectual friendships in early modern \nEuropean literati circles, in the rhetorical \nc u l t u r e  o f  l a t e  a n t i q u i t y ,  t e a c h e r s \nconsidered themselves fathers to their \nadopted children, their students. The term  \nDoktorvater, in my eyes, is thus an ancient \nusage.\n\nI learned the love of sources\u2014which is  \nthe heart of philology\u2014from Ken. Ken \nloved reading Greek aloud and puzzling \nt h r o u g h  t h e  c o n s t r u c t i o n s .  F o r  h i m , \nsuch activity was sheer joy. But what we \nboth loved most was putting the letter \nback together again after applying the \ntranslator\u2019s razor. What were we really \nlooking at? How was a given text a source? \nFor what was it a source? These were \nwonderful conversations; they constituted \nthe art of doing history. \n\nIn my estimation, such experiences are \nhighly unusual among advisees. It seems \nrare to find such a devoted mentor who \nwould give such individualized attention \nto a student, every week offering her \na workshop on philology and source \ncriticism. Upon graduating, I mourned the \nloss of these regular sessions, although \nKen and I continued to read amazingly rich \ntexts from late antique Gaza up until the \nmonth before I left for Germany. \n\nI am deeply grateful for the time and \ntraining my Doktorvater has given me \nthese many years. But above all I am \ngrateful for Ken\u2019s loving support and \nkindness, which provided such a positive \ncontext for learning and growth. From my \nearliest acquaintance with my mentor, \nhis learning combined with his faith in \nmy ability inspired me to do my very best \nwork for him. I never wanted to let down \nthis most kind and learned friend.  \n\nI grieve for this loss. Thank you, my \ndear Doktorvater, for all you have given \nme. Thank you for our walks through \nancient Attic meadows. You are missed, \nand we will always miss you.\n\n\u2014 Elizabeth Conner \n\n\n\nRemembering Kenneth G. Holum\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 352\n\nMiddle Eastern archaeology can b o a s t  o f  o n l y  t h e  o c c a s i o n a l p r o t a g o n i s t  o f  t h e  h i g h e s t \nstanding, unlike the many professed \narchaeologists of mediocrity or, every so \noften, infamy drawn to the region in the \npast.", "start_char_idx": 19188, "end_char_idx": 22918, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0159ef0f-71fb-4383-a774-43ad9a65e532": {"__data__": {"id_": "0159ef0f-71fb-4383-a774-43ad9a65e532", "embedding": null, "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6804", "node_type": "4", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "0e8f32c51dbda983cd39428f556c6b7a5cf1acc710902932b6fef8f167b2362a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9cdd6b5a-2860-48f7-8001-10db00984d0c", "node_type": "1", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "29e48dc45b8fc2c47879e6cd84323307c6e0eb602765d5fe3858c9b81e35552b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "efbb0c96-530b-47a0-a60f-75f59b99e3cd", "node_type": "1", "metadata": {}, "hash": "5ed2945a4b26bab8247ce3c7421468f89b979da72621ec7cae3a3e35f6ea260b", "class_name": "RelatedNodeInfo"}}, "text": "Not only does Ken Holum indisput-\nably belong at the top of the protagonist \n category; he was also a great bloke. He \nstood in stark contrast to his peers and, \nempowered with a questioning mind and \nunshackled thinking, confronted head-on \nthe rigid opinions assumed to be true by \nhis colleagues. My introduction to Ken \nwas through his scholarship, most notably \nthrough his pioneering work at Caesarea \nM a r i t i m a  ( Q a y s \u0101 r i y y a t  a l - S h \u0101 m ) ,  t h e \nonetime capital of Byzantine Palaestina \nPrima and a district center of early Islamic \nFilas\u1e6d\u012bn. Caesarea was no inconsequen-\ntial town. Located on the Mediterranean \ncoast, its administrative and commercial \nstrengths gathered people and attracted \ninvestment through much of the first \nmillennium CE, and it was thus an ideal \ncase study on the evolving social and \neconomic conditions of Palaestina/Filas\u1e6d\u012bn \nduring one of the most important periods \nin the history of the east Mediterranean.\n\nE a r l y  e x c a v a t i o n s  b y  t h e  J o i n t \nExpedition to Caesarea Maritima during \nthe 1970s and 1980s took as read existing \nassumptions on occupational profiles at \nthe site in the lead-up to and following the \narrival of Islam, then viewed negatively as \na catastrophic and fatal rupture point in \nhistory. Publications of the Joint Expedition \nin the 1970s state that the excavations \nuncovered destruction levels interpreted as \ncaused by early seventh-century CE attacks \nby the Sasanids and, after them, a Muslim \nsiege and conquest. Absolutist terms, such \nas \u201ccomplete\u201d and \u201cirretrievable,\u201d were \n\nreadily applied to the supposed fate of \nCaesarea, with \u201cpermanent desolation\u201d the \noutcome. This view was widespread among \narchaeologists in the 1970s, yet it stood in \nstark contrast to that held by historians \nof Islam, which caused great reputational \ndamage to archaeology among historical \nstudies. At first, by his own admission, \nK e n  w a s  p a r t y  t o  t h i s  d i s i n g e n u o u s \ninterpretation of Caesarea\u2019s history, but \nby the 1980s significant doubt as to the \nvalidity of this view began to appear in a \nnumber of Ken\u2019s publications, culminating \nin his ground-breaking BASOR publication \nof 1992 entitled \u201cArchaeological Evidence \nfor the Fall of Byzantine Caesarea.\u201d It was \na remarkable, courageous, and timely \nturnaround by a senior member of the Joint \nExpedition that not only put Caesarea in a \nnew light but also had wider consequences \nfor understanding the archaeological \nreading of sites in the mid-first millennium \nCE.\n\nJust about everyone trying to unravel \nthe complexities of late antique and \nearly Islamic history and archaeology \nin the region suddenly took note of the \nCaesarea discoveries. In my case, having \nalready uncovered contrary evidence to \nunchallenged paradigms while excavating \nan extensive late antique/early Islamic \nresidential quarter at Pella (\u1e6cabaqat \nFa\u1e25l) in Jordan (1979\u201382), Ken\u2019s paper \nwas a revelation; here was a significant, \ny e t  p o l i t i c a l l y  c h a r g e d ,  q u e s t i o n i n g \nand rebuttal of a prevailing narrative \nwidely accepted in the archaeological \ne s t a b l i s h m e n t  o n  t h e  n a t u r e  o f  t h e \nMuslim takeover of Caesarea and the \nconsequences of that occupation on the \ntown and its people. More personally, Ken \nfreely acknowledged the insufficiency of \nearlier uncritical views adopted by the", "start_char_idx": 22919, "end_char_idx": 26333, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "efbb0c96-530b-47a0-a60f-75f59b99e3cd": {"__data__": {"id_": "efbb0c96-530b-47a0-a60f-75f59b99e3cd", "embedding": null, "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6804", "node_type": "4", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "0e8f32c51dbda983cd39428f556c6b7a5cf1acc710902932b6fef8f167b2362a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0159ef0f-71fb-4383-a774-43ad9a65e532", "node_type": "1", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "b692326fb106daca974b05f6f6fc3c9cbcb9a725ed66374315c6cb573d18b142", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "43793a6b-55ff-4a9a-8124-cf3bd991742e", "node_type": "1", "metadata": {}, "hash": "e939c5d18e03c50bce41c718af58c7fc65e5650a481b1bc621faa4cdd0d01e06", "class_name": "RelatedNodeInfo"}}, "text": "Remembering Kenneth G. Holum\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 353\n\nJoint Expedition to which he had initially \ncontributed, drawing on historical sources \nto question them while introducing into \nhis rebuttal fresh archaeological evidence \nf r o m  C a e s a r e a ,  i n c l u d i n g  i m p o r t a n t \nmaterial compiled by Cherie Lenzen for her \n1983 doctoral thesis at Drew University. \n\nArchaeological interpretations are \nusually easy to dispute because of the \ninherent intricacies and, on the face \no f  i t ,  o f t e n  c o n f l i c t i n g  o u t c o m e s  o f \narchaeological research. However, while \ndemolition is easy, building an alternative \nexplanation is notoriously difficult and \nt i m e - c o n s u m i n g .  K e n \u2019 s  r e s e a r c h  a n d \npublications into the 2010s sought new \nways of understanding under the banner \nof \u201ctransitions,\u201d a concept prominent in \nlate antique and early Islamic studies of \nthe east Mediterranean since the 1990s. \nOn occasions our paths crossed, and his \nopenness and friendly disposition were \nimmediately apparent, but it was not until \n\na two-day conference hosted in April 2005 \nby Ken and Hayim Lapin at the University \nof Maryland that I witnessed first-hand \nKen\u2019s deep understanding of the period \nand the breadth of his scholarship (the \nUniversity of Maryland\u2019s library record of \nthe conference publication lists more than \ntwenty subject keywords in English alone, \nfrom ethnicity to antiquities). In the \u201cwho\u2019s \nwho\u201d of scholars Ken gathered for the \noccasion, such as Oleg Grabar, Irfan Shah\u00eed, \nSidney H. Griffith, Donald Whitcomb, \nand Gideon Avni, Ken\u2019s eclecticism was \non full display, with papers addressing, \nas one catalog keyword defines it, the \n\u201cintercultural communication\u201d of the time, \nas different religious, ethnic, and cultural \nelements forged new understandings of \ntheir socially diverse world. Yes, his reach \nwas wide, and his scholarship progressive: \nKen Holum was, indisputably, a scholar of \ngreat distinction. \n\n\u2014 Alan Walmsley", "start_char_idx": 26338, "end_char_idx": 28365, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "43793a6b-55ff-4a9a-8124-cf3bd991742e": {"__data__": {"id_": "43793a6b-55ff-4a9a-8124-cf3bd991742e", "embedding": null, "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6805", "node_type": "4", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "e63bb15105759f9b7964e9e49a125688909f0b723b440c7aaa057b0a60f76359", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "efbb0c96-530b-47a0-a60f-75f59b99e3cd", "node_type": "1", "metadata": {"identifier": "alusur-6804", "author": "Walmsley, Alan", "title": "Remembering Kenneth G. Holum", "date": "2019-11-15", "file": "alusur-6804.pdf"}, "hash": "6686b7d56405a119cc64ca4361f7d179c6338acf5b930857f429b33f2a2e72cb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cfc80eb8-34af-4d0a-af7c-d68f792088be", "node_type": "1", "metadata": {}, "hash": "6b3dd297c785754f330aaa379fd5096b57329b6262467dead4f944a1464e8d28", "class_name": "RelatedNodeInfo"}}, "text": "In MemoriamIn Memoriam\n\nIt is hard to fathom the impact that Michael Bonner had on my life and hard to accept that he is no longer \nwith us. I first met Michael in December \nof 1990. We had an hourlong meeting in \nhis Spartan yet disorderly office in the \nnow defunct Frieze Building at the Univer-\n\nsity of Michigan. Somehow, after this \nnervous, unstructured encounter, I came \naway convinced that I should pursue my \ngraduate studies at Michigan, and he \ncame away persuaded that I should be his \nfirst incoming PhD student. Despite his \ncautious nature, Michael took a tremen-\n\nRemembeRing michael bonneR  \n(1952\u20132019)\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 354-362\n\nReminiscences by:\nSteven Judd, Southern Connecticut State University \n\nAlison Vacca, University of Tennessee, Knoxville\nRobert Haug, University of Cincinnati\n\nNoah Gardiner, University of South Carolina\nAntoine Borrut, University of Maryland\n\n(Photo of Michael Bonner by Daniela Gobetti)", "start_char_idx": 43, "end_char_idx": 992, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cfc80eb8-34af-4d0a-af7c-d68f792088be": {"__data__": {"id_": "cfc80eb8-34af-4d0a-af7c-d68f792088be", "embedding": null, "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6805", "node_type": "4", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "e63bb15105759f9b7964e9e49a125688909f0b723b440c7aaa057b0a60f76359", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "43793a6b-55ff-4a9a-8124-cf3bd991742e", "node_type": "1", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "29af4f82651da408b4ae960b73c97b23c4e1540edc60cf7b7d1942cdaea3855b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4044a20f-1f9e-41a5-bfe1-4b83226d563a", "node_type": "1", "metadata": {}, "hash": "70c46758c9e0411737ad8791a580efbb71b8da95c697bcc72bab13f86437f6ab", "class_name": "RelatedNodeInfo"}}, "text": "Remembering Michael Bonner \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 355\n\ndous risk with me. My Arabic was less than \nadequate (some might say it still is) and \n\nmy research agenda was vague, idealistic, \n\nand unrealistic. Had I been more attuned \nto the dynamics of academia, I would have \n\nrealized that I also took a risk on him. \n\nI abandoned a successful career track to \ntie my academic future to an untenured \n\nassistant professor who had yet to prove \n\nhimself to his colleagues. It was ulti-\n\nmately one of my best decisions. Despite \nhis precarious position, Michael was \n\nalways able to secure funding for my work \nand insulate me from the peculiarities of \n\nacademic politics, despite my occasional \n\nurge to enter the fray. He encouraged me \nand enabled me to finish my studies in a \ntimely manner and never exploited my \n\nlabor to advance his own research agenda. \nAs a mentor, Michael\u2019s guidance was \n\na l w a y s  u n d e r s t a t e d .  H e  a l l o w e d  a n d \nencouraged his students to pursue their \n\nown research passions. In retrospect, I \n\nnonetheless somehow ended up exploring \n\ntopics that were compatible with his own \ninterests. The exception to his subtle \napproach to mentoring came when I briefly \nbut actively entertained the possibility \nof shifting my focus to modern Middle \n\nEastern politics. At that point, Michael \n\norganized a multifaceted intervention. \n\nI suspect that his efforts were far more \n\nextensive than my knowledge of them. I \n\nregret that I never found the opportunity \n\nto thank him for saving me from modernist \n\nfollies.\n\nWhile Michael\u2019s approach to mentor-\n\nship was gentle, when it came to actual \n\na c a d e m i c  w o r k  h e  w a s  r i g o r o u s  a n d \n\ne x a c t i n g ,  p a r t i c u l a r l y  i n  r e g a r d  t o \n\nlanguage. As native Francophones will \n\nattest, his French was impeccable. He was \nalways reticent to acknowledge that his \n\nGerman, which was sufficiently agile to \n\nproduce publishable translations of Heinz \nHalm and Albrecht Noth, was essentially \nself-taught. Michael had little patience \n\nfor linguistic sloppiness and expected \n\ngrammatical precision from himself and \n\nhis students. In Arabic text classes, we \nquickly learned never to skip a final vowel \nor to try to mumble past an uncertain \ndipthong. One memorable encounter with \nMichael\u2019s meticulousness occurred when \n\nseveral of us were reading a complicated \n\nArabic prose text that I\u2019ve long since \nforgotten. Midway through my recitation \n\nof the text, Michael stopped me abruptly, \ntossed his reading glasses on the table, \nand challenged me to \u201cdefend that kasra!\u201d \nAfter I stumblingly explained my thinking, \nhis scowl turned to puzzlement and he \n\nbegrudgingly concluded that I might be \ncorrect and we moved on. A few minutes \n\nlater, he stopped the next student midway \n\nthrough the subsequent passage to point \nout that \u201cSteve\u2019s kasra\u201d would make the \nnext sentence utterly incoherent. I stood \n\nbelatedly corrected, and we learned a \nvaluable lesson about paying attention to \nminute detail while also remembering the \nbroader picture. \n\nDuring my time at Michigan, Michael \nwas less outgoing with his students than \n\nhe would become later in his career when \nhe was relieved from the pressures of the \n\ntenure clock. On occasion, though, his \n\nsense of humor and his \u00e9lan would surface. \n\nI recall one autumn lunch together when \n\nwe were sharing news of our summer \n\ntravels. After attentively listening to \n\ndetails of my dissertation progress, it \n\nwas Michael\u2019s turn to report. He began \nt o  d e s c r i b e  i n  g r e a t  d e t a i l  a n d  w i t h \nincreasing animation the Italian TV game \n\nshow he had watched daily while visiting", "start_char_idx": 996, "end_char_idx": 4694, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4044a20f-1f9e-41a5-bfe1-4b83226d563a": {"__data__": {"id_": "4044a20f-1f9e-41a5-bfe1-4b83226d563a", "embedding": null, "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6805", "node_type": "4", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "e63bb15105759f9b7964e9e49a125688909f0b723b440c7aaa057b0a60f76359", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cfc80eb8-34af-4d0a-af7c-d68f792088be", "node_type": "1", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "bb9b903df702a490556a4255522e9eafed69c59709c46e78f8a500f9f28f95e0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "771b1ce2-d2af-4e23-bfd5-1658bd0247ec", "node_type": "1", "metadata": {}, "hash": "5325a1fe1c5bcd47eebec69182142bc3ca3b6f6a3efc6b70836ffb07655f7353", "class_name": "RelatedNodeInfo"}}, "text": "Remembering Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 356\n\nDaniela\u2019s family. When he noticed my \nbewilderment, he quickly explained that \nhe was watching the show to improve his \n\ncolloquial Italian and to master regional \n\naccents. However, he admitted that the \nshow was also surprisingly entertaining. \n\nComing from anyone else, this would have \n\nsounded like a dubious excuse to justify \nthe diversion of vapid television, but from \nMichael, I knew it was the truth. Every \n\nmoment was an opportunity to learn, and \n\nlearning languages was especially exciting \n\nfor him.\n\nMichael was an urbane yet down-to-\nearth man, a brilliant yet humble scholar, \nand an excellent teacher and mentor. His \ninfectious thirst for knowledge, the high \n\nstandards he set for himself and others, \n\nand his unfailing kindness made him an \n\nexemplar both as a scholar and as a friend. \nHe greatly enriched the lives of those who \nknew him and were privileged to work \n\nwith him. He will be sorely missed.\n\u2014 Steven Judd\n\nI\nt seems like I should have a clearer \n\nmemory of the first time that I met \nMichael. I vaguely remember that we \n\ntalked about my background in learning \nArabic, what classes I should take, and \nthe research interests of some of the \n\nother students in the program. But I do \n\nnot remember the details. Instead, when \nI think about my time studying with \nMichael, the smaller moments predomi-\n\nnate. I think of my memories of Michael \n\nas a geniza of sorts: unorganized and \n\nunrelated snapshots of the past in a variety \n\nof languages, some more comprehensible \nthan others, each preserving moments that \n\nmay or may not have deserved to be saved \n\nfor posterity. I remember him looking at \nour seminar with some exasperation once \n\nwhen we did not match his enthusiasm \n\nfor the topic of the day. I remember a \ndepartmental reception at which Michael \n\nplayed his violin and paused to remind \n\nus that we should try the wine. He once \ntold me that I could just learn Russian \nover a summer, as if I could walk out of \n\nthe classroom in April only to return in \n\nSeptember knowing Russian (I\u2019ve tried \nthis, but remain unsuccessful). I remember \nthat in 2007, nearly anytime we entered \n\ninto a tangent\u2014regardless of topic\u2014we \n\nwould somehow end up talking about \nIbn Khaldun et les sept vies de l\u2019Islam. \nI remember when a classmate pitched \nan idea for a MESA panel on frontiers in \n\nearly Islam and Michael responded, wholly \n\nunexpectedly, \u201cHot diggedy dog!\u201d He once \npaused in a lecture in front an undergrad-\n\nuate class, turned to me, asked a question \n\nabout Caucasian history, and segued neatly \ninto his discussion on the Mamluk slave \n\ntrade. I remember his feedback as he read \nthrough my book proposal at MESA over \nseveral glasses of wine and a surprisingly \n\ngood Thai pizza. He was overjoyed to learn \nI was pregnant with my first child and \ncelebrated instead of talking about how \nto survive graduate school with offspring. \nHe emailed me back immediately when I \nhad a suggestion about the correct vocal-\nization of a Caucasian Albanian toponym \nin Ibn \u1e24awqal. I remember that he once \nspoke of his interest in learning an ancient \n\nlanguage, leaving me concerned because \nI had never even heard of it. I remember \nmy French exam, when he turned to his \n\nbookshelf and had me read from a book \nchosen at random. Come to think of it, I \n\nthink he chose Martinez-Gros, so perhaps \n\nit wasn\u2019t quite random.", "start_char_idx": 4699, "end_char_idx": 8131, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "771b1ce2-d2af-4e23-bfd5-1658bd0247ec": {"__data__": {"id_": "771b1ce2-d2af-4e23-bfd5-1658bd0247ec", "embedding": null, "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6805", "node_type": "4", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "e63bb15105759f9b7964e9e49a125688909f0b723b440c7aaa057b0a60f76359", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4044a20f-1f9e-41a5-bfe1-4b83226d563a", "node_type": "1", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "b058259a97f2bf40a47a032aa6eb9c8fa1557ae99da987c76189bcae8718c689", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "33783c2d-6724-4e67-a19c-b8696f280dd2", "node_type": "1", "metadata": {}, "hash": "c294157515db3abf12c003cfdda22ad1a259c0470141d48b88f5ca72f01b2eef", "class_name": "RelatedNodeInfo"}}, "text": "Remembering Michael Bonner \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 357\n\nWhen I think through these disjointed \nsnippets in light of conversations I have \n\nhad with others since Michael passed \n\nin May, a few common threads emerge \n\nt o  f o r c e  c o h e s i o n  o n  t h e  r a m b l i n g \nand unpredictable memories. He was \nenthusiastic, supportive, and frequently \n\nsurprising. Every single one of his students \n\nand colleagues has a story of Michael\u2019s \n\npolyglotism. Yet he paired a mastery of \n\nlanguages with unparalleled humility. \n\nI once brought Michael a particularly \ntorturous text. I do not remember which \none it was, but I assume it was something \nin Arabic or the Sectarian Milieu. I told \nMichael that I simply did not understand \n\na certain passage. He looked it over and \nnodded: \u201cHuh, yes, that\u2019s difficult, isn\u2019t it? \nLet\u2019s muddle through it together.\u201d That \n\nstands out to me as the most important \n\nanecdote I could recount to explain my \n\nappreciation for Michael. He made me read \nthe passage aloud and then signaled where \n\nI needed to rethink the topic. He did not \ntell me the answer, but helped me get there \non my own. I recognized then, and perhaps \n\neven more now, that Michael never found \n\nthat particular passage difficult. He would \nnot have had to \u201cmuddle through\u201d it \n\nalone. He created an opportunity for me by \nframing learning as a collaborative space \nbetween student and teacher. It was never \nabout proving knowledge or ability and it \nwas never about figuring things out at first \nglance. Michael taught me that research is \n\nabout muddling until things make sense, \nabout conversations that we generate \ntogether when we read texts closely and \n\nbring ideas to the table. For that lesson, I \nremain grateful. \n\nMichael taught courses on historio-\n\ngraphy, geography, and biography in \nearly Islam. I still have hard copies of the \n\nsyllabi, even though they are more than \na decade old now. Over the years, I have \n\ncome to appreciate how Michael\u2019s teaching \n\nhas created a community. In my first year \nas an assistant professor, I submitted an \nabstract to MESA independently. When I \nreceived the notification that the paper \n\nwas accepted, I checked who else was \n\non the panel. I was placed with Michael \n\nhimself and another one of his recently \n\nfinished advisees. The apples did not far \n\nfall from the tree. In the time since, I \n\nhave had the opportunity to exchange \n\npapers and present on panels with other \n\nmembers of the Ban\u016b Bonner, and we do \nnot struggle to find common interests. In \npart, this community was formed through \n\nconversations in Ann Arbor, spread over \nyears. But I like to think that it emerged \n\nbecause we all inherited some small \nportion of Michael\u2019s enthusiasm, bringing \nus all back to the table around topics that \nhe introduced to us over a glass of wine or \n\nin seminars.\n\n\u2014 Alison Vacca\n\nW\nhen I remember my time in Ann \nArbor, one image that always \ncomes to mind is Michael Bonner \n\nlaughing, leaning back in his chair, hands \nraised as he directs his point like an orches-\n\ntral conductor, his entire face enmeshed \n\nin a smile. This is an image I can place in \n\nhis office during one-on-one meetings to \ndiscuss dissertation chapters, in a seminar \n\nroom while we unraveled some particu-\n\nlarly stubborn classical Arabic text, or over \na drink following a day spent attending \n\npanels at a meeting of the American \n\nOriental Society or MESA. I think many \n\nof us can even picture him taking on this \n\npose while presenting a conference paper.", "start_char_idx": 8135, "end_char_idx": 11665, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "33783c2d-6724-4e67-a19c-b8696f280dd2": {"__data__": {"id_": "33783c2d-6724-4e67-a19c-b8696f280dd2", "embedding": null, "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6805", "node_type": "4", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "e63bb15105759f9b7964e9e49a125688909f0b723b440c7aaa057b0a60f76359", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "771b1ce2-d2af-4e23-bfd5-1658bd0247ec", "node_type": "1", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "66ed3d1a7b86f33f98a238f90995e971d561bb780be3713dc57f6cc9c5ebe6e7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a7d73fea-ec1f-4102-bce1-a90760f93aea", "node_type": "1", "metadata": {}, "hash": "29391d0f2b625562c5f4998dc5a185342b215265b5f1858564b6af8ba5b052eb", "class_name": "RelatedNodeInfo"}}, "text": "Remembering Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 358\n\nWhile people who knew Michael only from \n\nhis work might think first of the scholar \nwith such exacting standards for his own \n\nwork as well as the work of his students\u2014 \n\nI can also remember how quickly that \nlaugh turned back toward the business at \nhand\u2014and a polyglot\u2019s linguistic mastery, \n\nthose of us who had the advantage of \n\nstudying under and working alongside \n\nMichael knew him as a warm and funny \n\nman whose enthusiasm for his work and \n\nlearning in general drew many of us away \n\nfrom other pursuits to study the history of \n\nthe medieval Islamic world with him.\n\nI first met Michael in the fall of 1999, \n\nfreshly landed in Ann Arbor in pursuit of \nan MA from the Center for Middle Eastern \n\nStudies. Michael was director of the center \n\nat that time, and therefore one of my first \nappointments upon arriving was with him \n\nto discuss my plans and ambitions and plot \nout the next couple years of my life. At that \n\ntime, I had only the haziest of ideas about \nmy academic interests\u2014a trip to Morocco \n\na few years earlier had left me enthusiastic \n\nfor early modern North Africa, and it was \n\nmy intention to use the MA program to \n\nexplore the field a bit and, at the very \nleast, learn Arabic. Michael sussed out the \nsituation and got me enrolled in the survey \n\nof early Islamic history he co-taught with \n\nRudi Lindner. Once my Arabic was ready \nfor classical texts, he had me in a seminar \n\nreading geographic and economic texts. \n\nWhen he learned of my background in \nGeographic Information Systems, he got \n\nme involved in a project to map pilgrimage \nand trading routes that eventually fed \n\ninto his work on the markets of the Arabs. \nAlong the way, Michael\u2019s enthusiasm for \n\nthe field drew me earlier and earlier until I \ndecided to pursue a PhD with him in early \nIslamic history.\n\nIn the classroom, I often felt like \n\nMichael was another student\u2014albeit an  \nexceptionally advanced student who was \n\nfar, far better prepared than the rest of \nus. While reading Arabic texts, Michael \nwould sit at the head of the seminar table, \nsurrounded by his legal pads filled with \ndetailed notes, and when one of us would \n\nget stuck on a particularly tricky passage, \n\nhe would just smile and wag his finger \nto notify us of the mistake. Instead of \n\nsimply telling us what was wrong or what \n\nwas right, he was always excited at the \n\npossibility we could figure it out ourselves. \nHe never told us the answer directly, even \nthough sometimes I was left guessing until I \n\nthought I had run out of possibilities; there \naren\u2019t that many case endings in Arabic, \nafter all. Instead, he pointed us toward the \n\nnecessary tools to discover the solution \n\nfor ou rs elv es .  Ev ery one is  rig ht fu lly \n\nimpressed with Michael\u2019s command of \n\nlanguages\u2014he claimed working knowledge \n\nof ten on his CV, but I\u2019m certain that was \na modest underestimate\u2014but his talents \nalways felt encouraging, a model, rather \n\nthan intimidating. If he can know ten, \n\nwhy I can\u2019t I learn a fourth and then a \n\nfifth? He made it seem possible. Michael \nwould fondly tell tales of his own graduate \n\nstudent days, often phrased in terms of \n\njealousy for those of us who, in his words, \ncould still get together in a colleague\u2019s \n\napartment and pull an all-nighter reading \n\nfor our seminars. From experience, I know \n\nhe and his seminars could bring students \ntogether like this . . . though I don\u2019t know \n\nwhether any of us enjoyed staying late \nin the department library and shifting \nthrough \u1e6dabaq\u0101t in quite the same way he \ndid.\n\nThen again, I don\u2019t know whether many \n\nof us can enjoy research, learning, and", "start_char_idx": 11670, "end_char_idx": 15352, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a7d73fea-ec1f-4102-bce1-a90760f93aea": {"__data__": {"id_": "a7d73fea-ec1f-4102-bce1-a90760f93aea", "embedding": null, "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6805", "node_type": "4", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "e63bb15105759f9b7964e9e49a125688909f0b723b440c7aaa057b0a60f76359", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "33783c2d-6724-4e67-a19c-b8696f280dd2", "node_type": "1", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "3a61ac2c5bac8903bfc8f773bc59bc3a15e78f804d5e9efd7384913217fbe819", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "46c3d0cb-5783-4cf3-960b-dfa2327771f5", "node_type": "1", "metadata": {}, "hash": "2df5b7068c183324f47ddb974542da0cc2b9e72299006369a2649d08c25c1d48", "class_name": "RelatedNodeInfo"}}, "text": "Remembering Michael Bonner \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 359\n\nexploring the way Michael did. I remember \ntimes when he would get a mischievous \n\nlook in his eye, lower his voice, and act like \n\nhe was about to confess a terrible sin, only \nto reveal that his greatest transgression \n\nwas staying up late reading Icelandic \n\nsagas or attempting to learn Egyptian \n\nhieroglyphs. Exploring something new for \n\nthe sake of it.\n\nThinking back on the decade I spent \nworking closely with Michael in Ann \n\nA r b o r \u2014 a s  a n  M A  s t u d e n t  a n d  o f f i c e \na s s i s t a n t  i n  C M E N A S ,  a s  a  r e s e a r c h \n\nassistant on the Mapping Arabia project, \nand as his PhD advisee\u2014one thing that \nkeeps coming back to me is how easy it \nwas to get lost in a conversation with \n\nhim. I would head to his office with plans \nto talk about a dissertation chapter, but \nfirst we had to chat about whatever was \non his mind. Sometimes it was Mozart\u2019s \n\nbirthday. More often it was baseball (his \ndislike for the Big Red Machine of the \n\n1970s was made abundantly clear when I \naccepted a job in Cincinnati). There were \nvery few topics, it seemed, that he couldn\u2019t \n\nengage in conversation on or, at the least, \n\nwasn\u2019t willing to ask questions and learn \n\nsomething about. Eventually our talk \nwould turn back toward work, but first we \nhad to have a laugh.\n\nMichael\u2019s passing was too sudden for \n\nmany of us to believe, but I am happy about \nthe many memories and the lessons he \n\ntaught me over the years. I am also happy \n\nabout the opportunity to share these \nstories with others who knew him and \n\nwere likewise influenced by his passion. \n\u2014 Robert Haug\n\nI \nfirst met Michael Bonner when I was \na new graduate student at Michigan\u2019s \n\nDepartment of Near Eastern Studies, \nand I lived largely in fear of him for the \n\nnext two years. After a mediocre training \n\nin Modern Standard Arabic at my previous \ninstitution (taught with a \u201ccommunica-\n\ntive\u201d approach that dismissed the impor-\n\ntance of such archaisms as i\u02bfr\u0101b), I was \nalmost entirely unprepared for the series \n\nof classical Arabic reading courses that \nI was to take with him. I was certainly \n\nunaccustomed to being stopped at every \ne r r o n e o u s  s e m i - v o w e l  o r  f a i l u r e  t o \n\nproperly elide the alif, each instance being \nmet with Michael\u2019s implacably wagging \nfinger and grunts of displeasure. Semester \nafter semester, these classes were a boot \ncamp in learning to read with precision \n\nand something approaching complete \n\ncomprehension. However strict, Michael \nwas a model of joyful philological inquiry, \nof the drive to comprehend something \n\nwritten a thousand years ago as if it were \n\nthe most pressing problem the world faced. \nClass meetings were occasionally derailed \n\nby the need to discern the meaning of a \nsingle phrase, a whole shelf of dictionaries \n\nbeing pulled down in the process. After \none lengthy discussion of some obscure \npoint of grammar, Michael said cheerfully, \n\n\u201cIt\u2019s sheer pedantry, of course, but that\u2019s \nwhat we\u2019re here for, isn\u2019t it?\u201d \n\nThese weren\u2019t just language classes, \nof course; they were also focused on the \ncontent of the histories, geographies, \n\nbiographical dictionaries, and other texts \nthat we read. One had to understand the \n\ngenre in order to understand the text, \n\nMichael insisted, whatever labors that \ne n t a i l e d .  W o r k i n g  w i t h  b i o g r a p h i c a l \nd i c t i o n a r i e s ,  f o r  i n s t a n c e ,  w e  w e r e", "start_char_idx": 15357, "end_char_idx": 18850, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "46c3d0cb-5783-4cf3-960b-dfa2327771f5": {"__data__": {"id_": "46c3d0cb-5783-4cf3-960b-dfa2327771f5", "embedding": null, "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6805", "node_type": "4", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "e63bb15105759f9b7964e9e49a125688909f0b723b440c7aaa057b0a60f76359", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a7d73fea-ec1f-4102-bce1-a90760f93aea", "node_type": "1", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "78ec80368fd10210b636a568c936d8d1cbfa33fddefd473c519e57aa36c2229b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c9bf42d9-e24c-48a6-a13e-84fad10c82ff", "node_type": "1", "metadata": {}, "hash": "70d08964d8990e76fa0ed0caa6742ee0df018d9baf41d686c68923eb0b4435ea", "class_name": "RelatedNodeInfo"}}, "text": "\u201c I  n e e d  s o m e  a d v i c e  \no n  h o w  t o  c o n d u c t  \n\na  fitna. \u201d\n\nRemembering Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 360\n\nforbidden from using the conveniently \ns e a r c h a b l e  o n l i n e  c o p i e s  t h a t  w e r e \nbeginning to appear, and were instead \nconsigned to hours in the stacks, leafing \n\nthrough the physical texts so as to grasp \n\nthe logic of their arrangement. The classes \n\nwere often grueling, but they were also \nreplete with moments of levity, and with \n\nawe at the scope of Michael\u2019s knowledge. \n\nClass time was peppered with anecdotes \n\nabout his own professors, corny polyglot \njokes that were often lost on those of us \nwho were merely tri- or quadrilingual, \n\nand impromptu lectures of stunning \n\nd e p t h \u2014 n o t  n e c e s s a r i l y  o n  m e d i e v a l \n\nIslamdom. Something in al-Idr\u012bs\u012b about the \nItalian city-states was the occasion for a \n\ndisquisition on medieval Italian politics \n\nthat occupied most of a class session, \n\nMichael protesting that he was really a \n\ndilettante on the topic while producing \n\nfrom memory the names of countless \n\nminor rulers and their ministers and \n\nmistresses, the precise dates of coronations \n\na n d  d e a t h s .  R e a d i n g  a l - M a s \u02bf \u016b d \u012b  ( o r \nsomeone similar), some detail of a battle \nin Central Asia in the ninth century \n\nreminded him of a similar situation in \n\nCanada in the nineteenth, also recounted \n\nin minute detail. Canada! Any reference \n\nto music could occasion lessons on the \n\nlives and works of European composers, \n\nM i c h a e l  b e i n g  a  c o n c e r t  v i o l i n i s t  i n \naddition to his other accomplishments. \n\nFor a while he threatened to put together \n\na course on poetry for us. \u201cThreatened,\u201d \n\nI say, because I was sure that meeting \nhis standards of understanding prosody \n\nwould be the death of me. At the time, \nI was relieved that the course never \n\nmaterialized, though I now count it among \n\nmy great regrets. As recently as last year \n\nI daydreamed about convincing him to \n\nlet me come back to Ann Arbor for a few \nweeks one summer to do an informal \n\nversion of such a class. Entirely selfishly, \nthe closure of that fanciful possibility was \none of my first thoughts when I learned of \nhis death. I have regularly caught myself \n\nin imagined conversations with him since, \n\naccompanied each time by the pang of \nloss. There is something deeply sobering \nabout such a wealth of knowledge blinking \nsuddenly out of our world, even despite \n\nthe monumental efforts he made to share \nit.\n\n\u201cYou\u2019re a Mamlukist,\u201d Michael said to me \n\nonce, shortly after becoming chair during \na difficult period in the department\u2019s life; \n\u201cI need some advice on how to conduct \n\na fitna.\u201d His tenure as chair wasn\u2019t easy, \nbut it was in those years that I grew \npast my initial intimidation, becoming \nmuch closer with him. That my research \n\ninterests veered off into Sufism and the \n\npostclassical era did nothing to diminish \n\nour relationship, as I was now becoming \nversed in subjects that he (ostensibly) \nknew less about and thus was all the more \neager to discuss. As a mutual friend once \n\npointed out, one of the wonderful things \n\nabout Michael was that he always treated \nus as if we were his intellectual equals. \n\nHe wasn\u2019t teasing, she insisted, when he\u2019d \noffhandedly suggest that we \u201cpick up\u201d \n\nsome language or another, even if he made \n\nit sound like something one does over a \n\nweekend. Indeed, he took us seriously and \n\nsought out our advice in matters great \n\nand small\u2014about the department, about \nsomething he was writing or thinking of", "start_char_idx": 18858, "end_char_idx": 22464, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c9bf42d9-e24c-48a6-a13e-84fad10c82ff": {"__data__": {"id_": "c9bf42d9-e24c-48a6-a13e-84fad10c82ff", "embedding": null, "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6805", "node_type": "4", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "e63bb15105759f9b7964e9e49a125688909f0b723b440c7aaa057b0a60f76359", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "46c3d0cb-5783-4cf3-960b-dfa2327771f5", "node_type": "1", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "642138ee64c9567597f3e9524b2e25db585683d5b91b4c70f9c30d07f2bcd35d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1f016da1-c6a1-4a56-b36b-6936b1bd0b94", "node_type": "1", "metadata": {}, "hash": "ea75a43d73aa8c68bd51289bdd195c02bf8ac289df42b132dbbf5cf0e8eeeb1a", "class_name": "RelatedNodeInfo"}}, "text": "Remembering Michael Bonner \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 361\n\nteaching. Through his generosity of mind \n\nand attention, he made it clear that a field \nlike ours is a communal endeavor rather \n\nthan the purview of lone geniuses, a \n\nrunning conversation that stretches back \ncenturies and is sometimes best conducted \nover martinis.\n\nI dreamed of Michael in September, \na couple of months after his death. In \n\nthe dream, I was back in Ann Arbor \nfor something called a \u201cpost-defense \n\nd e f e n s e \u201d \u2014 a n  a p p a r e n t l y  m a n d a t o r y \n\ninterrogation of my scholarly contributions \nsince finishing my degree\u2014over which \n\nhe was presiding. I\u2019ll admit this suggests \n\nthat I\u2019ve never completely overcome my \n\nanxieties about him or about my ability \nto ever meet the standards he set for us. \n\nNevertheless, I was immensely pleased to \n\nsee him again, and I hope such visitations \n\nnever cease.\n\n \u2014 Noah Gardiner\n\nM\nichael spent the month of May \n\n2 0 0 1  i n  P a r i s  a s  a n  i n v i t e d \nprofessor at the \u00c9cole des hautes \n\n\u00e9tudes en sciences sociales (EHESS). On \nMay 18, he gave a talk on the \u201ceconomy \n\nof poverty\u201d in early Islam in his impec-\n\ncable French (\u201cL\u2019\u00e9conomie de la pauvret\u00e9 \ndans l\u2019islam des premiers si\u00e8cles\u201d). At \n\nthe end of the paper, the chairperson \n\ncongratulated him for \u201cune pr\u00e9sentation \n\ntr\u00e8s riche,\u201d to which Michael immediately \n\nobjected: \u201cNon, on ne peut pas dire \u00e7a!\u201d \nI would discover that this response was \n\nquite typical of Michael\u2019s wit and sense of \n\nhumor. \n\nIt was my very first encounter with \n\nMichael, at a time when I was a beginning \nPhD student working on early Islamic Syria \nwith only a vague sense of what I was \n\nactually doing. After his talk, he kindly \n\nagreed to chat over a drink, and I vividly \n\nremember spending a couple of hours \ndiscussing the pitfalls of early Islamic \n\nhistory, medieval Syria, and caliphal \n\nfrontiers, among other things. Michael \n\ngave me invaluable advice on how to \nnavigate the meanders of graduate school \n\nand provided me with a full panorama \n\no f  t h e  U S  a c a d e m i c  l a n d s c a p e .  H e \nnotably mentioned the then unpublished \ndissertation of one of his first doctoral \n\nstudents, Steven Judd, as a work that would \n\nbe helpful to my own project. Michael was \nback in Paris in May and June of 2007 (again \nas an invited professor at the EHESS), only \na few months after my defense, and he \n\nproved particularly supportive at a time \n\nwhen job prospects were grim.\nAfter my move to the University of \n\nMaryland in the summer of 2008, I regularly \n\nmet Michael at various conferences in \n\nEurope and in the United States. I had \n\nmany occasions, therefore, to enjoy his \nfriendship and good company. Discussions \nwith Michael were never restricted to \n\nscholarship and would always stray into \n\nmodern-day politics, literature, or food. I \n\nfondly remember an animated discussion \nabout Italian wines at a conference near \nMilan while seated on the terrace of the \n\nspectacular Villa Cagnola, overlooking \n\nLago di Varese.\n\nI  a l s o  i n v i t e d  M i c h a e l  t o  t h e \n\nWashington, DC, area to one of our \u201cFirst \nMillennium\u201d workshops in February 2016. \nHe was delighted to be paired with Chris \nWickham to discuss the economy of the \n\nFirst Millennium. When I picked him up at \n\nthe airport he immediately told me that \n\nI should not have wasted my precious \n\ntime driving him around since university \n\nprofessors are so busy. He added that", "start_char_idx": 22469, "end_char_idx": 25942, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1f016da1-c6a1-4a56-b36b-6936b1bd0b94": {"__data__": {"id_": "1f016da1-c6a1-4a56-b36b-6936b1bd0b94", "embedding": null, "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6805", "node_type": "4", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "e63bb15105759f9b7964e9e49a125688909f0b723b440c7aaa057b0a60f76359", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c9bf42d9-e24c-48a6-a13e-84fad10c82ff", "node_type": "1", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "bf1f18a0048d5a34df04a9cec3c1d035c02f25491b11cdc65a0e092bdba73902", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9a25ddd4-0f27-44ab-b7a4-01715dc2fbb3", "node_type": "1", "metadata": {}, "hash": "3dad3ae8effd1c418aa1fab9204e41f896b42d44c39a3c95355a6dc3287983eb", "class_name": "RelatedNodeInfo"}}, "text": "Remembering Michael Bonner\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): 362\n\nhe was glad I had done it, though, as the \n\nperiod was particularly difficult for him on \na personal level. Indeed, we had intensely \n\nmoving discussions during his brief stay in \nDC, as his father was then dying. At the end \nof the workshop, Michael drove straight to \n\nNew York for what would be his father\u2019s \nlast days. Michael\u2019s humanity, profound \n\nkindness, and generosity was more evident \n\nthan ever during these challenging times. \n\nEveryone who knew Michael had to \n\nbe amazed by his linguistic skills. Our \nconversations regularly revolved around \n\nt h e  v e x i n g  i s s u e  o f  n o n - A n g l o p h o n e \n\nscholarship being increasingly ignored \non this side of the Atlantic. Michael was \n\nparticularly concerned about this trend, \nand we often lamented the situation \n\nwhile trying to imagine strategies for \n\ntranslating more foreign scholarship into \n\nEnglish. Michael had himself contributed \nt r e m e n d o u s l y  t o  s u c h  a n  e f f o r t  b y \ntranslating German, French, and Russian \n\ns c h o l a r s h i p ,  o n  t o p  o f  A r a b i c  t e x t s \n(including a yet to be published translation \nof Ibn \u1e24awqal\u2019s Kit\u0101b \u1e63\u016brat al-ar\u1e0d). He \nwas particularly keen on the prospect of \n\ntranslating Gabriel Martinez-Gros\u2019s book \nIbn Khald\u00fbn et les sept vies de l\u2019islam \n(2006), not only because of the significance \no f  t h e  w o r k  b u t  a l s o  a s  a  n e c e s s a r y \ncorrective to the existing Anglophone \n\nscholarship on Ibn Khald\u016bn.\nMuch to my surprise, Michael, who \n\nhad regularly written letters on my behalf  \n \n\n \n\n \n\n \n\n \n\nas one of my referees, once asked me to \n\nreciprocate, as he was applying for a \n\nfellowship in Europe. I happily (but also \nanxiously) agreed and penned the strongest \n\nletter (or, more aptly, hagiography) I had \n\never written. It is not every day that you \n\nget to recommend Michael Bonner, after \n\nall! Much to my dismay, Michael ended \n\nup not getting the fellowship (and I still \n\nblame myself for that). I thought for a \nminute that I should have written my \n\nlittle hagiography in Syriac, as one does. \n\nI am confident that Michael would have \n\nlaughed and concurred.\n\nWe exchanged several emails on May \n\n23, 2019, as he was working on the final \n\nrevisions of his article \u201cIn Search of the \n\nEarly Islamic Economy,\u201d published in this \nissue of Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101. The following \nday, he was gone. I never was a student of \n\nMichael\u2019s, but I benefited tremendously \nfrom his insights and support over the \n\nyears. At the 2010 MESA meeting in San \n\nDiego, I recall walking into a restaurant and \nfinding Michael laughing at a table with \nhis former students who had attended the \n\nconference that year. He had taken them \nall out for dinner and immediately invited \n\nme or, in fact, summoned me to crash the \n\nparty. I never was a member of the Ban\u016b \nBonner, but I was happy to have become \na mawl\u0101. Michael was an exceptional \nscholar, a wonderful mentor, and a great \n\nfriend. His passing is a tremendous loss for \nthe field. He will be sorely missed.\n\n \u2014 Antoine Borrut", "start_char_idx": 25947, "end_char_idx": 29061, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9a25ddd4-0f27-44ab-b7a4-01715dc2fbb3": {"__data__": {"id_": "9a25ddd4-0f27-44ab-b7a4-01715dc2fbb3", "embedding": null, "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6807", "node_type": "4", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "3015d6966a4a6112c3d329a0ad262ec9c5ccde1130058a5f4bda078a2f18f99d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1f016da1-c6a1-4a56-b36b-6936b1bd0b94", "node_type": "1", "metadata": {"identifier": "alusur-6805", "author": "Borrut, Antoine ", "title": "Remembering Michael Bonner", "date": "2019-11-15", "file": "alusur-6805.pdf"}, "hash": "976fe133d78cb574513c472a57d780a0a76fa12a6e9624f2539bf9da2c6f5d3b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e5814554-c45a-46e0-9aee-028beba31d7f", "node_type": "1", "metadata": {}, "hash": "25a2684ba25d6583bad952737ce0b9e7ca45154bc46807307a7dec9e75930536", "class_name": "RelatedNodeInfo"}}, "text": "MEM Awards\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): iii-ix\n\nThis acknowledgement of my work in Islamic archaeology comes as a complete surprise and therefore is \nall the more appreciated. It is with some \nhumility that I would express my gratitude \nto Middle East Medievalists, especially as \nI had begun to wonder whether my field \nof studies had become irrelevant or just \npass\u00e9, a forgotten corner of Middle East \nstudies. I will discuss this further but, \nfirst, I would offer a short account of my \nentrance into this arcane, if not irrelevant \nfield of studies.\n\nAs an undergraduate, I wanted to study \narchaeology in the Middle East, and so I \nwent to Iran with the Peace Corps (to \nexperience the region and learn to teach). \nI returned to the University of Georgia \nto study with Joe Caldwell and worked \non proto-Elamite ceramics from Tall-i \nGhazir. He supported my move to Chicago \nto study urbanization with Robert Adams, \nwho enabled me, in turn, to return to \nIran to look for proto-Elamites in 1972. I \nconducted a survey in Fars province but \n\nfound nothing except Islamic sites. During \nthis time, I also worked at Siraf and realized \nthat the same problems of urbanism could \nbe studied in the Islamic period, with even \nmore resources. When I told Adams of this \ndecision, he was delighted, and, thereafter, \nI always counseled students to choose a \nsubject that interested their advisor but \none the latter has never done themselves.\n\nMy dissertation committee consisted \nof Robert Adams, Paul Wheatley, and \nBob Braidwood. Bob Braidwood kept me \nsane at times when I realized that his \npromulgation of the study of prehistory \nwas as unaccepted in his day as Islamic \narchaeology seems today. But it was \nPaul Wheatley who was a fundamental \nresource. He showed me his manuscript on \nthe Islamic city, what would become The \nPlaces Where Men Pray Together (2002), \nand for about twenty years we met at least \nonce a week. I would not have finished \nwithout his final advice. Adams did not \nlike my thesis but could not explain why. \nWheatley said the problem was simple:  \n\nRemarks by the Recipient of the 2018 MEM Lifetime Achievement Award  \nGiven at the Annual Meeting of Middle East Medievalists  \n\n(San Antonio, 15 November 2018)\n\nDonald Whitcomb \nResearch Associate Professor in Islamic Archaeology, \n\nThe University of Chicago\n\n(d-whitcomb@uchicago.edu)\n\nmailto:d-whitcomb%40uchicago.edu?subject=\n\n\niv  \u2022  DonalD Whitcomb\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nI had produced a deductive argument and \nAdams, being a social scientist, wanted an \ninductive argument. \u201cPut your conclusions \nin front as hypotheses and write a new \nconclusion,\u201d he suggested. I did so, adding \nno new ideas, and Adams accepted it \nimmediately.\n\n In my thesis, \u201cTrade and Tradition in \nMedieval Southern Iran\u201d (1979), I describe \nFars province in terms of the development \nof Islamic cities. I found that, in the field \nof Islamic archaeology, this was a new \nand rare approach that necessit at ed \nstudy of historical contexts as well as art \nhistorical resources. My study of Islamic \narchaeology began with potsherds in the \ncollections of the Metropolitan Museum of \nArt (MMA) and elsewhere. While I believe \nthis is the first and necessary concern for \nall archaeologists, I will make only light \nreference to it here.\n\nI began fieldwork for the Oriental \nInstitute of Chicago (OI) at Quseir al-Qadim, \na medieval port on the Red Sea (excavated \nwith my wife, Janet Johnson, from 1978 \nuntil 1982). Quseir was not a place of great \narchitecture, and, in fact, one of my first \nquestions was whether it was inhabited \nyear-round.", "start_char_idx": 47, "end_char_idx": 3668, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e5814554-c45a-46e0-9aee-028beba31d7f": {"__data__": {"id_": "e5814554-c45a-46e0-9aee-028beba31d7f", "embedding": null, "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6807", "node_type": "4", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "3015d6966a4a6112c3d329a0ad262ec9c5ccde1130058a5f4bda078a2f18f99d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9a25ddd4-0f27-44ab-b7a4-01715dc2fbb3", "node_type": "1", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "db6e4e82724d43e2278d4e8ab4f55456b3971ecac41cb07ea5eab57b97018281", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a1f0b24a-57e9-4ee3-9fe7-8774f60e44a6", "node_type": "1", "metadata": {}, "hash": "d8db562154c73585e33c27251d43d0299e0b35d05b7ca111d4c532e2ff64d9e7", "class_name": "RelatedNodeInfo"}}, "text": "We discovered much about \nthe Roman port, but it became clear that \nthe Islamic reoccupation, which followed \na thousand-year period of abandonment, \nhad only minimal housing, rather similar \nto coastal villages today. The Arab/Islamic \noccupation was explained in hundreds \nof merchants\u2019 letters, which have been \nread and published by Li Guo (Commerce, \nCulture and Community in a Red Sea Port \nin the Thirteenth Century, 2004).\n\nWe next dug trenches in the mound \nof medieval Luxor in 1984\u20131985. This was \nan actual \u201ctell\u201d not unlike the mounded \nr e m a i n s  o f  a n c i e n t  s e t t l e m e n t s .  W e \n\ndiscovered the remnants of over two \nm i l l e n n i a  o f  o c c u p a t i o n  a t  L u x o r ,  a \nstratification revealed when the temple \nand avenue of the Sphinxes were cleared \n( a  d e s t r u c t i o n  t h a t  o c c u r r e d  a s  l a t e \nas the 1960s). We excavated two-step \ntrenches that revealed a sequence from \na fourteenth-century floor back to a \nByzantine painted room (with a sculpture \ncollection of different periods, including a \nhead of Tuthmosis III). \n\nBeginning in 1986, Jan and I spent \nalmost a decade discovering and exploring \nthe port of Aqaba in Jordan. The port \nrecalls the attack scene in the movie \nLawrence of Arabia (1962), a portrayal that \nconveys only about one-tenth of the actual \nscale and was filmed on the southern \ncoast of Spain. In his written account,  \nT. E. Lawrence writes of finding \u201cArab \npottery\u201d and of being told of sub-surface \nwalls in 1914. We delineated the walled \ncity and four meters of changes from the \nIslamic conquest to the advent of the \nCrusaders. The mosque, the administrative \ncenter, the suq, and other aspects of this \nIslamic urban center became clear and are \nstill being studied today. The information \nand artifacts are now displayed in a site \nmuseum, and Aqaba is today a major \ntourist attraction for Jordan.\n\nAn opportunity then presented itself \nt o  e x c a v a t e  t h e  s i t e  o f  Q i n n a s r i n  i n \nnorthern Syria near Aleppo. I teamed up \nwith Marianne Barrucand and Claus-Peter \nHaase for a small but international venture \n(1998\u20132000). We avoided the very large \ntell of Qinnasrin and excavated the early \nIslamic village called Hadir, literally the \n\u201ccamp.\u201d Perhaps our most important find \nwas a house that has been converted from \na traditional tent, literally a \u201csettlement\u201d \nof the Muslims.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award  \u2022  v\n\nEvents from 2001 onwards have made \nfieldwork more difficult and have provided \na prompt to catch up with publications \n( B r a i d w o o d  o n c e  f o u n d  a  g r o u p  o f \narchaeology students and counseled us, \n\u201cArchaeology would be a fine occupation, \nif one did not have to publish\u201d). I took \npart in, and organized, a great variety of \nlectures and conferences, including the \nfirst OI seminar, which resulted in the \npublication of Changing Social Identity \nwith the Spread of Islam: Archaeological \nPerspectives (2004). That same year, I was \ninvited to Iran and examined a series of \nsites for possible excavations.1 I settled on \na return to the Islamic city of Istakhr, near \nPersepolis. Funds and permissions were \nobtained and a team selected in 2005, but \nthe final permits were denied. Visits to \nSaudi Arabia yielded potential for digging \nat Jurash in the Asir, but again no permit \nwas obtained.", "start_char_idx": 3669, "end_char_idx": 7116, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a1f0b24a-57e9-4ee3-9fe7-8774f60e44a6": {"__data__": {"id_": "a1f0b24a-57e9-4ee3-9fe7-8774f60e44a6", "embedding": null, "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6807", "node_type": "4", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "3015d6966a4a6112c3d329a0ad262ec9c5ccde1130058a5f4bda078a2f18f99d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e5814554-c45a-46e0-9aee-028beba31d7f", "node_type": "1", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "69db43102aff62057b02dc0a79bbcc367d9be0be5c8c4d1bb1a42e7094c823ea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b29ea20f-e684-4fe7-89dc-f4d38bd5bba6", "node_type": "1", "metadata": {}, "hash": "5a4dff76eea5132ca12e2c8e81d1180e132de3969890ea0f5346314e581e2b6b", "class_name": "RelatedNodeInfo"}}, "text": "I began discussions for an excavation \nwith Hamdan Taha, director of archaeology \nfor the Palestinian Authority, in 2007. We \nagreed on a joint project at the famous \nsite of Khirbat al-Mafjar in Jericho, which \nlasted from 2011 until 2015. The site \nwas well known from Dimitri Baramki\u2019s \ne x c a v a t i o n s  ( 1 9 3 5 \u2013 1 9 4 8 ) ,  w h i c h  h a d \nuncovered a palace and a bath hall highly \ndecorated with mosaics and stucco work \nof the early Islamic period. I was invited \n\n1.  For some background on archaeology in Iran, especially in the 1920s and 1930s, see D. Whitcomb, \n\u201cArchaeology in Iran and the Experience of Arthur Upham Pope,\u201d in Arthur Upham Pope and A New Survey \nof Persian Art, ed. Y. Kadoi, 97\u2013109 (Leiden, Brill, 2016).\n\n2.  D. Whitcomb, M. Jennings, A. Creekmore, and I. Arce, \u201cKhirbet al-Mafjar: New Excavations and \nHypotheses for an Umayyad Monument,\u201d Near Eastern Archaeology 79 (2016): 78\u201387; D. Whitcomb, \u201cThe \nMosques of Mafjar: A Sequence and Some Implications for Understanding Qasr Hisham,\u201d Proceedings of the \n9th International Congress of the Archaeology of the Ancient Near East: Islamic Session, ed. D. Genequand, \n2:469\u201378 (Wiesbaden: Harrassowitz, 2016); D. Whitcomb, \u201cNotes for an Archaeology of Mu\u02bf\u0101wiya: Material \nCulture in the Transitional Period of the Believers,\u201d in Christians and Others in the Umayyad State, ed. A. \nBorrut and F. M. Donner, 11\u201327 (Chicago: Oriental Institute, 2016).\n\nby the Palestinian Authority to explore \nthe Northern Area. This was a building \ncomplex that had been excavated by \nAwni Dajani in the 1950s, but no records \nor artifacts are extant. We recovered an \noriginal Umayyad building complex, later \ntransformed into an Abbasid agricultural \nestate.2 This was the urban focus later \ntransferred to the nearby town of Jericho \n(located near the biblical site).\n\nOur work with the Palestinian Authority \nresulted in the creation of an archaeolog-\nical park, featuring a museum designed by \nJack Green and specialists from the OI. All \nof these endeavors were enabled through \nmassive USAID funding using Palestinian \ndesigners and craftsmen. When we opened \nthe museum, several Palestinian colleagues \nstated, \u201cWe can do this, too, and much \ncheaper.\u201d Now there are several more and \nfar less expensive museums in Palestine. \nThis is the best sort of aid program and \nmight be a model for future ventures.\n\nWhen I started the project at Khirbat \nal-Mafjar, I mentioned the site to the \nIslamic studies faculty at the University \nof Chicago. With the exception of Fred \nDonner, they were totally innocent of \narchaeological knowledge, to the extent of \nbeing unfamiliar with the name \u201cMafjar\u201d \nand its importance for Islamic studies, \nthough most did recognize the name \n\u201cJericho.\u201d As I discussed in a plenary paper", "start_char_idx": 7120, "end_char_idx": 9914, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b29ea20f-e684-4fe7-89dc-f4d38bd5bba6": {"__data__": {"id_": "b29ea20f-e684-4fe7-89dc-f4d38bd5bba6", "embedding": null, "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6807", "node_type": "4", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "3015d6966a4a6112c3d329a0ad262ec9c5ccde1130058a5f4bda078a2f18f99d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a1f0b24a-57e9-4ee3-9fe7-8774f60e44a6", "node_type": "1", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "7644fc7641a69927fee9f82b9810e64ed95c650723b33adf4521d5d719877fa0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3c5abdc2-0031-4396-949f-7b1c53d4e8ce", "node_type": "1", "metadata": {}, "hash": "4a50d8cfe94879807927d1a6ac7cfbec7cb682cd7a0beec1f6e42435b77eddd7", "class_name": "RelatedNodeInfo"}}, "text": "vi  \u2022  DonalD Whitcomb\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nat the sixth International Congress for \nthe Archaeology of the Ancient Near East \n(ICAANE) in 2010, there is an evident lack \nof definition of \u201cIslamic archaeology\u201d in \nthe minds of almost all historians, many \nother archaeologists, and not a few of \nthose claiming to belong to this field. \n\n \nIslamic Archaeology as a New Research \nDiscipline\n\nI describe my research on Islamic cities \nto show the range of types of sites that \nmay be investigated, from untouched \np l a c e s  t o  p r e v i o u s  e x c a v a t i o n s .  T h e \nstudy of Islamic urbanization is only one \nof many possible specializations within \nIslamic archaeology. From the context \nof Near Eastern archaeology at the OI, \nwe use fieldwork to elucidate the rise of \nNear Eastern civilization by tracing cities \nand states, and their religions, especially \nrelationships with the biblical tradition. \nIt may seem strange now, but the study \nof prehistory began with the research of \nRobert Braidwood, and this field was not \nreadily accepted. Likewise, the study of \nmedieval archaeology in the Near East \nexperiences only slow growth.\n\nThere is a growing awareness that \nIslamic materials provide a connector \nto the past, showing the continuation of \nmost ancient accomplishments unique \nto the Near East. The Islamic material \nalso provides a connector to the present, \nm a k i n g  a r c h a e o l o g y  r e l e v a n t  a n d \nimportant to modern Middle Eastern \nstudies. Yet the academic niche of Islamic \narchaeology is often misunderstood; the \nanalysis of Islamic monuments and other \nartifacts is usually read as the province \nof art history. But the techniques and  \n \n\napproaches of art history, beyond its focus \non aesthetic valuation, are quite different.\n\nI s l a m i c  a r c h a e o l o g y  i s  p r a c t i c e d \nas a historical archaeology, providing \nevidence for the development of society \nand economy in Islamic contexts. Each \nproject, whatever its intended goals, \nproduces informative assemblages of \nartifacts that can be compared to relevant \ntextual sources. The field lacks a clear \nmandate and anything approaching a \nguiding textbook. The result has been a \nwide range of interpretations of context \nand methodology. Like other fields that \ngrew in the OI from comparative analyses \nof different sites and regions, this new \nresearch field illuminates processes of \nadaptation and development that define \nthis part of the Near (or rather, Middle) \nEast.\n\nPrevious recipients of the MEM Lifetime \nAchievement award offer a number of \ninsights into what this award may mean, \ne s p e c i a l l y  i n  r e l a t i o n s h i p  t o  I s l a m i c \narchaeology. One of the most pertinent \nsets of remarks is also the most recent: \nthat of Suzanne Stetkevych (2017), who \nspeaks of the problematics of poetry and \nhistory. She begins by stating that \u201cpoetic \nmaterials should be more stable, and \ntherefore more authentic than the prose \nnarratives that have come down to us.... \nSo, we may have a body of material that \nis authentic, but... does not provide the \ninformation that historians are looking \nfor\u2014or at least, not in the form we are \nlooking for.... It is not meant to record \nnames and dates and battle descriptions, \nrather... for further exploration as we \ndeal with political, religious and cultural \nhistory\u201d (Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 [2018]:  \nviii\u2013ix).", "start_char_idx": 9919, "end_char_idx": 13345, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3c5abdc2-0031-4396-949f-7b1c53d4e8ce": {"__data__": {"id_": "3c5abdc2-0031-4396-949f-7b1c53d4e8ce", "embedding": null, "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6807", "node_type": "4", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "3015d6966a4a6112c3d329a0ad262ec9c5ccde1130058a5f4bda078a2f18f99d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b29ea20f-e684-4fe7-89dc-f4d38bd5bba6", "node_type": "1", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "5e559cc9d6cf910b6465606859cc220b4b01e4624ac3a3dc0a49e0c3a4ef9164", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6c753e3a-2662-4cb8-b703-e5040068ce93", "node_type": "1", "metadata": {}, "hash": "cc3b4b736e9718c9e260e27e94fa6393309a4065011da71b3b6ba96d86739b4d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award  \u2022  vii\n\nIf the study of archaeology may be \ncompared with poetry, one must examine \nmore carefully the definition of this field. \nWhen Fred Donner, the award recipient \nin 2016, states that \u201carchaeology... has \nreceived a great deal of attention and has \nbrought important insights\u201d (Al-\u02bfU\u1e63\u016br \nal-Wus\u1e6d\u0101 25 [2017]: vi), he gives a vague \nacknowledgment without really exploring \nwhat the field might have contributed. \nOne might suspect that when Patricia \nCrone, the 2014 recipient, first wanted to \nbe an Ancient Near Eastern archaeologist \n(Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 [2015]: iii), she may \nhave been misled as to the nature of the \nfield (alas, what contributions she might \nhave made!). And finally, when Richard \nBulliet, the 2015 recipient, complains that \n\u201cthe innovative methodologies that are \nshowing such promise in the study of most \nother parts the world, such as quantitative \nhistory, climate history, and material \nhistory in general, are still little explored \nwith respect to the Middle East\u201d (Al-\u02bfU\u1e63\u016br \nal-Wus\u1e6d\u0101 24 [2016]: vi), one may be sure \nthat he has not included the progress in \nIslamic archaeology.\n\nOne might begin with the misunder-\nstandings that historians sometimes have \nabout ceramics, in particular the penchant \nthat archaeologists have for little sherds. \nThese artifacts form the language of \narchaeology. One might view the sherd \nas analogous to the \u201cphoneme,\u201d a basic \nsound that might occasionally convey \nmeaning. One must turn to the pot (or \nother complete piece) to have the equiv-\nalent to a \u201cword,\u201d a complex element full \nof meaning or uses. More importantly, \nartifacts should be found together in an \n\n3.  See M. L. Rautman, \u201cArchaeology and Byzantine Studies,\u201d Byzantinische Forschungen 15 (1990): 147, \n151.\n\n\u201cassemblage,\u201d which may be considered \nthe material equivalent to the sentence. An \narchaeological assemblage has interpre-\ntative meaning(s) based on find location \nand contexts, that is, natural and cultural \nfactors.\n\nThis linguistic analogy suggests that \narchaeology, the study of material culture, \nhas a distinctive methodology. The study \nof artifacts focuses on the idea that \nartifacts are found in a context or matrix \nthat reflexively amplifies the meaning \nof each element. It also sees artifacts as \ncorrelative in that their physical elements \nmay be abstracted to form categories or \ntypologies to facilitate comparisons. \nComparative studies, in turn, result in \ngeneralizing abstractions aimed at patterns \nof assemblages. Artifactual patterns are the \nbasic tool of archaeology, interpretations \nfrom which wider inferences or social \nhistory may be postulated.\n\nInterpretations, on the macrosocial \nplane of political events and cultural \ntransformations or the microsocial level of \nprivate affairs and domestic routines,3 are \na necessary element in this methodology. \nThis is because archaeology is never \nisolated but rather interacts with other \nstudies of particular cultural complexes. \nI n t e r p r e t a t i o n s  o f  a r c h a e o l o g i c a l \ninformation may then be utilized by \nh i s t o r i a n s  a n d  o t h e r s  f o r  p a r t i c u l a r \ninformation, building reflexive inferences \nfor other archaeological patterns, and \nultimately archaeological theory building.\n\nThe study of archaeology, following \nsuch a methodology, begins with a concern \nfor the excavations or other field proce-\ndures that produced the evidence. This", "start_char_idx": 13349, "end_char_idx": 16878, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6c753e3a-2662-4cb8-b703-e5040068ce93": {"__data__": {"id_": "6c753e3a-2662-4cb8-b703-e5040068ce93", "embedding": null, "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6807", "node_type": "4", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "3015d6966a4a6112c3d329a0ad262ec9c5ccde1130058a5f4bda078a2f18f99d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3c5abdc2-0031-4396-949f-7b1c53d4e8ce", "node_type": "1", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "ed7f31d2d1b38cb70c34c353cd0206036c2d3adc70ea8dd8c54471a344f28264", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7008592a-9cab-4f39-9ba1-95928e107999", "node_type": "1", "metadata": {}, "hash": "e6ac26a5e49f1d1a9a954a2b97dc53a3b6e49df411459fff1064a07680f112b6", "class_name": "RelatedNodeInfo"}}, "text": "viii  \u2022  DonalD Whitcomb\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\nmeans concern with the narrator, the \narchaeologist who has molded the material, \nand thus his or her background, orienta-\ntion, presuppositions, and purposes. These \nfactors may not be accessible but must be \nborne in mind during any evaluation. Such \nevaluations may be normal in scholarly \nresearch, but the esoteric nature of ideas \nderived from digging may be especially \nvulnerable to misunderstanding, or indeed \nmisrepresentation.\n\nThe first MEM Lifetime Achievement \naward was given to George T. Scanlon \nin 1998. Curiously, there is no record of \nScanlon\u2019s remarks on being presented the \naward, and, indeed, notice of the award \nseems to have escaped the attention \nof Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101. The publication, \ninitially the newsletter of the Middle \nEast Medievalists begun by Fred Donner \nand Sam Gellens , carried in it s  firs t \nyears (1992\u20131995) three to six articles \non archaeology or art historical subjects. \nThereafter, Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 consistently \nincluded two articles in these fields each \nyear between 1996 and 2009, during which \ntime I had the honor of being the journal\u2019s \n\u201ceditorial assistant (archaeology).\u201d This \nlisting continued with the reorganization \nin 2014, though no articles on archaeology \nhave appeared between that date and the \npresent. A possible explanation might \nbe the launch of the Journal of Islamic \nArchaeology in that same year (2014), \nthough one may also suspect a change \nin the orientation of Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 \n(ironically, the change happened in the \nsame year in which Scanlon died).\n\n4.  An approach to this dialogue is the subject of my comments in \u201cToward a \u2018Common Denominator\u2019: An \nArchaeological Response to M. Morony on Pottery and Urban Identities,\u201d in Identity and Material Culture in \nthe Early Islamic World, ed. I. Bierman, 47\u201368 (Los Angeles: Von Grunebaum Center, 1995).\n\nTurning to the relationship between \narchaeology and the field of Mamluk \ns t u d i e s ,  I  w o u l d  l i k e  t o  s t r e s s  t h a t , \nto paraphrase a recent discussion by \nRautman, Mamluk artifacts are more than \nmere historical illustration; their evidence \nmay be considered necessary to overcome \nthe intrinsic limitations of the written \nevidence. Throughout Rautman\u2019s seminal \na r t i c l e  \u201c A r c h a e o l o g y  a n d  B y z a n t i n e \nStudies,\u201d one may substitute \u201cIslamic\u201d \nfor \u201cByzantine\u201d to produce an insightful \npicture of the history and state of this \nparallel discipline. Yet historians of the \nMamluk period do not seem to be aware \nof this potential or able to assess the \nrelevance of fieldwork to their research. \nMuch of the fault for this separation in \ndisciplinary comprehension lies with the \narchaeologist, and with what is currently \npracticed as archaeology.4 \n\nThe role of archaeological evidence in \nhistorical research is often misunderstood \nbecause of the nature of its evidential base. \nAlthough the study of material culture \ndeals, at least in part, with physical objects, \ntheir contribution to historical studies is \nno more \u201creal\u201d or direct than is that of the \nhistorian\u2019s more traditional documents; \narchaeological evidence is cumulative and \nnot specific. In other words, one should \nnot expect new information about specific \nindividuals or historic events. Though \nn e w  d o c u m e n t s  m a y  b e  d i s c o v e r e d , \narchaeological research is more concerned \nwith patterns, repeating contexts, and \nassociations. Thus, one may seek patterns \nof land use (historical geography) and", "start_char_idx": 16883, "end_char_idx": 20433, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7008592a-9cab-4f39-9ba1-95928e107999": {"__data__": {"id_": "7008592a-9cab-4f39-9ba1-95928e107999", "embedding": null, "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6807", "node_type": "4", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "3015d6966a4a6112c3d329a0ad262ec9c5ccde1130058a5f4bda078a2f18f99d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6c753e3a-2662-4cb8-b703-e5040068ce93", "node_type": "1", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "9aeb3117fc3cb03a2e53be3066267447fb5f7fbc921ce65bed00d39f3f40b54a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "49f81a8d-43f6-4dd8-89b2-c40b6fbf1f2b", "node_type": "1", "metadata": {}, "hash": "7f98006fa9a3471a99c4054dcd84c3c5a47669a85c0c04a1c23fe807b4eee05e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019)\n\n Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award  \u2022  ix\n\nsocial organization (settlement systems), \nthat is, broad questions of social and \neconomic history. \n\nBe that as it may, one may only hope \nthat a lifetime achievement award does \nnot mark the closure of research. Last year \nI returned to Khirbet al-Karak on the Sea \nof Galilee, where the OI dug in the 1950s, \nto reveal that the very early Islamic site of \nSinnabra was an early Islamic palace next \nto a mosque (I hope one of the earliest to be \nphysically revealed).5 We came to style the \nproject as \u201cthe search for the mosque of \nMu\u02bf\u0101wiya.\u201d Indeed, that pivotal personality \nin early Islamic history might have been \nsympathetic to the structure of a project \nled by Prof. Tawfiq Da\u2019adli, a Palestinian \nteaching at the Hebrew University, with \ncollaborators from Chicago and Tel Aviv, \nemploying local Palestinian workmen.6 \n\nA Return to Iran\n\nWhile at the MMA, I studied the old \ne x c a v a t i o n s  a t  Q a s r - i  A b u  N a s r ,  t h e \nSasanian and early Islamic site near Shiraz. \nI used the Istakhr records at the OI in my \ndissertation and was ready to return to an \nexcavation in Istakhr in 2005, but it was \ncanceled at the last moment.\n\nA recent article shares my ideas on \nS a s a n i a n  c i t i e s . 7 B e g i n n i n g  w i t h  J u r \n(Firuzabad), the urban plan was laid out \nin circles, with radiating roads (some \nextending 5 km beyond the walls): twenty \n \n\n5.  D. Whitcomb, \u201cSinnabra (or Khirbat al-Karak),\u201d in The Oriental Institute 2017\u20132018 Annual Report, \n145\u201353 (Chicago: University of Chicago, Oriental Institute, 2018).\n\n6.  See T. Da\u2019adli, \u201cStratigraphy and Architecture of the Fortified Palace,\u201d in Bet Yerah, vol. 3: Hellenistic \nPhilotera and Islamic al-Sinnabra, ed. R. Greenberg, O. Tal, and T. Da\u2019adli, 133\u201378 (Jerusalem: IAA Reports 61, \n2017).\n\n7.  D. Whitcomb, \u201c\u2018From Shahristan to Medina\u2019 Revisited,\u201d in Cities of Medieval Iran: Sites, Society, Politics \nand Culture, ed. D. Durand-Guedy and R. Mottahehdeh, 77\u201399 (Leiden: Brill, 2018).\n\nsectors, axial streets, gates, and a central \ndistrict with the tirbal and Takht-i Nishin \n(the city having a diameter of 2 km, the \ncentral district a diameter of 400 m). The \ncircular cities of Ardashir (224\u2013242 CE) \nare not all known. His son built Bishapur, \nagain with reliefs nearby, and a fort near \nthe entrance to the city. The royal quarter \nwith temples was laid out in a rectangular \ngrid, but one may also note a grey circular \narea on the air photograph. This was near \nthe Bab Shahr, forming a circle (400 m in \ndiameter) centered on the northern limit \nof the grid city.\n\nOne may, finally, mention the city \nof Jundi Shapur, investigated by Robert \nAdams for the OI in 1962\u201363. This city was \nfamed for its blackboard grid, a design \nsaid to imitate Antioch. A Corona satellite \nimage shows this grid, and within it one \ncan see the circular city, again 2 km in \ndiameter. It follows that one should also \nfind a tirbal and an administrative center \n(would that we might take a quick field \ntrip!). One reads that Shapur found many \nof his father\u2019s cities in disrepair and \nrebuilt them, superimposing a western, \nAntiochian model.", "start_char_idx": 20441, "end_char_idx": 23687, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "49f81a8d-43f6-4dd8-89b2-c40b6fbf1f2b": {"__data__": {"id_": "49f81a8d-43f6-4dd8-89b2-c40b6fbf1f2b", "embedding": null, "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6807", "node_type": "4", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "3015d6966a4a6112c3d329a0ad262ec9c5ccde1130058a5f4bda078a2f18f99d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7008592a-9cab-4f39-9ba1-95928e107999", "node_type": "1", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "eb7c08a4d0431da572b8d394413c249ed4f5477f886169edb67b77dbea8a274e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "641967a3-4f2c-4f5f-b152-b4f1aecd75b8", "node_type": "1", "metadata": {}, "hash": "8c73c9126af8830fdfa7db687554901a9209ed31067a77425f7ae7a6fe3fda43", "class_name": "RelatedNodeInfo"}}, "text": "This became, then, \na combination of urban traditions and \npossibly institutions. When I visited Iran in \n2015, the director of Antiquities said to me, \n\u201cYou are going to excavate Jundi Shapur!\u201d \nI replied, \u201cInshallah,\u201d and I retain that \nhope today.", "start_char_idx": 23688, "end_char_idx": 23938, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "641967a3-4f2c-4f5f-b152-b4f1aecd75b8": {"__data__": {"id_": "641967a3-4f2c-4f5f-b152-b4f1aecd75b8", "embedding": null, "metadata": {"identifier": "alusur-6809", "author": "Borrut, Antoine; Gordon, Matthew", "title": "Letter from the Editors", "date": "2019-11-15", "file": "alusur-6809.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6809", "node_type": "4", "metadata": {"identifier": "alusur-6809", "author": "Borrut, Antoine; Gordon, Matthew", "title": "Letter from the Editors", "date": "2019-11-15", "file": "alusur-6809.pdf"}, "hash": "d0a41eb513ea27b29ccb3435f8e7ab994d00b50f512505e6ddf7828640ca6221", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "49f81a8d-43f6-4dd8-89b2-c40b6fbf1f2b", "node_type": "1", "metadata": {"identifier": "alusur-6807", "author": "Whitcomb, Donald", "title": " Remarks by the Recipient of the 2018 MEM Lifetime Achievement Award Given at the Annual Meeting of Middle East Medievalists ", "date": "2019-11-15", "file": "alusur-6807.pdf"}, "hash": "b6fff887bf8bcb14b6ccfab2d98b597e4e390771a0a10a2218dc19728b51a7d7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c5e2f82c-be7f-4685-af23-4eaaa4a6b82d", "node_type": "1", "metadata": {}, "hash": "75b44256449f3aba4563c029bd3203ab3515a0491cee811366f16d4492e6498d", "class_name": "RelatedNodeInfo"}}, "text": "We are pleased to be publishing o u r  fi f t h  i s s u e  o f  A l - \u02bf U \u1e63 \u016b r al-Wus\u1e6d\u0101 in its current online \nand peer-reviewed format. Please be \naware that the journal is now housed at \nthe new website of Middle East Medieval-\nists. This is the current URL: https://www.\nmiddleeastmedievalists.com/.\n\nThe issue contains yet another set \nof fine contributions, including five full-\nl e n g t h  s t u d i e s ,  a  s u b s t a n t i a l  r e v i e w \nessay, ten book reviews, and a report of a \nconference, \u201cMysticism and Ethics,\u201d held \nat the American University of Beirut. \nSpecial thanks are due to Professor Donald \nWhitcomb for providing his remarks as \nlast year\u2019s recipient of MEM\u2019s Lifetime \nAchievement Award. We would add that \nthe production of this issue proved to be \nbittersweet as we are publishing Michael \nBonner\u2019s  final article, which he  was \nrevising at the moment of his passing.\n\nT h e  j o u r n a l ,  w h i c h  a p p e a r s  o n c e \nannually and has averaged well over two \nhundred pages per issue, involves no small \namount of effort. We would first like to \n\nexpress our gratitude to Dr. Christiane-\nMarie Abu Sarah. Marie began her work \nwith us as a graduate student but, in \nOctober of this year, defended her brilliant \nPhD dissertation, \u201cTo Drink a Cup of \nFire: Morality Tales and Moral Emotions \nin Egyptian, Algerian, and French Anti-\nColonial Activism, 1945\u20131960\u201d (University \nof Maryland, under the supervision of \nProfessor Peter Wien). To Marie, many \ncongratulations! We are very grateful \nindeed for her consistent and excellent \nwork as our Managing Editor. We would \nalso be remiss in not extending deep \nthanks to Hanna Siurua for her outstanding \neditorial support, and to Drs. Malika \nDekkiche (University of Antwerp) and \nLuke Yarbrough (UCLA), our book review  \neditors, for bringing together a superlative \nset of reviews on a range of new publi-\ncations in our fields. Finally, we would like \nto thank the History Department at the \nUniversity of Maryland; it is their continued \ninstitutional support that has helped  \nkeep Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 an open-access \njournal.\n\nLetter from the Editors\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): i-ii\n\n(Photo of Antoine Borrut by Juliette Fradin Photography)\n\nhttps://www.middleeastmedievalists.com/\nhttps://www.middleeastmedievalists.com/", "start_char_idx": 47, "end_char_idx": 2371, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c5e2f82c-be7f-4685-af23-4eaaa4a6b82d": {"__data__": {"id_": "c5e2f82c-be7f-4685-af23-4eaaa4a6b82d", "embedding": null, "metadata": {"identifier": "alusur-6809", "author": "Borrut, Antoine; Gordon, Matthew", "title": "Letter from the Editors", "date": "2019-11-15", "file": "alusur-6809.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6809", "node_type": "4", "metadata": {"identifier": "alusur-6809", "author": "Borrut, Antoine; Gordon, Matthew", "title": "Letter from the Editors", "date": "2019-11-15", "file": "alusur-6809.pdf"}, "hash": "d0a41eb513ea27b29ccb3435f8e7ab994d00b50f512505e6ddf7828640ca6221", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "641967a3-4f2c-4f5f-b152-b4f1aecd75b8", "node_type": "1", "metadata": {"identifier": "alusur-6809", "author": "Borrut, Antoine; Gordon, Matthew", "title": "Letter from the Editors", "date": "2019-11-15", "file": "alusur-6809.pdf"}, "hash": "533575d640de6b28c72e6d62403c71ead5daa31cb25e60984c345560430e05ab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9252a01e-9b17-487d-ba30-fe24c53dddf6", "node_type": "1", "metadata": {}, "hash": "43db24d2a639a7e022557df4f25ea519ad9aacc44e9d442d30c3711c7785a061", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 27 (2019): ii\n\nThis issue of Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 contains \nremembrances by colleagues and former \nstudents of three much-lamented teachers \nand scholars: Professors Michael Bonner \n(University of Michigan), Kenneth Holum \n(University of Maryland), and Speros \nVryonis Jr. (UCLA). We publish these \nremembrances with sadness but also \ngratitude for the lasting contributions of \neach. As the testimonies published here \nmake clear, these scholars\u2019 devotion to \nscholarship and teaching endured over \nyears: they not only contributed vital work \nin their respective fields but also modeled \nsuch dedication to the next generation. We \nshare the anxiety of many of our colleagues \nin the humanities that a decrease in public \nfunding for higher education, a decline in \nmodern language study, and the relent-\nless assault on science and empirical \nknowledge, and indeed on reading and \ncritical thinking, are eroding the ability of \nour students to carry on where these three \ncherished colleagues left off.\n\nThe contents of this issue bespeak, \nhowever, the considerable intellectual \nenergy and sheer hard work that continue \nto inform the best scholarship in our many \noverlapping disciplines. A very grateful \nthanks to our contributors. To restate our \ncentral guiding principle from previous \nletters, we remain committed to using \nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 as a platform from which \nto bring out significant new scholarship. \nWe seek, with each issue, to produce the \njournal as expeditiously as possible, thus \nproviding our contributors the opportunity \nto bring their ongoing work to a broad \naudience in timely manner. We are no less \ncommitted to the publication of longer \nand more substantial research articles \nand book reviews. The present roster \n\nof articles, the review essay, the book  \nreviews, and the one conference report \nillustrate, we believe, these aims. It is our \nhope and expectation to be publishing, in \nour future issues, new dossiers of research \narticles devoted to specific themes (and \nunder the aegis of guest editors), as we \ndid in last year\u2019s issue with the dossier \ncoordinated by Maribel Fierro and Patrice \nCressier, \u201cFormulating the Caliphate in the \nIslamic West: Umayyads, \u1e24amm\u016bdids, and \nAlmohads.\u201d\n\nAs we announced in the previous issue, \nthe journal will continue to appear online \nbut will also become available in print, \nthrough a print-on-demand option, in the \nforeseeable future. Issues of the newly \nformatted journal (2015 to the present) \nwill be obtainable through our website. \n\nWe close on two familiar notes. First, \nwe continue to rely on your financial \nsupport. Our journal is online, open access, \nand peer-reviewed, but it is certainly \nnot free. To cover costs of publication \nand the work of our staff, among other \nexpenses, you provide valuable support by \nkeeping your membership in Middle East \nMedievalists up to date. For information on \nmembership and the fund, please proceed \nto the MEM home page at https://www.\nmiddleeastmedievalists.com/ and click \non \u201cMEMbership.\u201d Second, as we noted \nin a previous issue (UW 24 [2016]), the \nfull run of the journal is available online. \nOur thanks to Professor Fred Donner \n(University of Chicago) for his assistance \nin this regard. The full archive can be \naccessed on our website: https://www.\nm i d d l e e a s t m e d i e v a l i s t s . c o m / v o l u m e -\nindex/. \n\nLetter from the Editors\n\nSincerely,\nAntoine Borrut and Matthew Gordon\n\nhttps://www.middleeastmedievalists.com/\nhttps://www.middleeastmedievalists.com/\nhttps://www.middleeastmedievalists.com/volume-index/\nhttps://www.middleeastmedievalists.com/volume-index/\nhttps://www.middleeastmedievalists.com/volume-index/", "start_char_idx": 2374, "end_char_idx": 6083, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9252a01e-9b17-487d-ba30-fe24c53dddf6": {"__data__": {"id_": "9252a01e-9b17-487d-ba30-fe24c53dddf6", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c5e2f82c-be7f-4685-af23-4eaaa4a6b82d", "node_type": "1", "metadata": {"identifier": "alusur-6809", "author": "Borrut, Antoine; Gordon, Matthew", "title": "Letter from the Editors", "date": "2019-11-15", "file": "alusur-6809.pdf"}, "hash": "b9532a84de2e63f1c196cd9b57a18f248d1d005a3cd259315cf5f29189851bda", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1e8e0069-f61c-4630-9173-55ad78563d9c", "node_type": "1", "metadata": {}, "hash": "e1f95ae20180eb928f6f8b16f3e14334810da1e685df7ef73ddc9e7acae1386f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nThematic Dossier\n\nFormulating the Caliphate in the Islamic West: \nUmayyads, \u1e24amm\u016bdids, and Almohads\n\nGuest Editors\nMaribel Fierro and Patrice cressier\n\nContents:\n\n\u2022 Maribel Fierro and Patrice Cressier, \u201cIntroduction\u201d\n\n\u2022 Isabel Toral-Niehoff, \u201cWriting for the Caliphate: The \nUnique Necklace by Ibn \u02bfAbd Rabbih\u201d\n\n\u2022 Jan Thiele, \u201cFacing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr \nal-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to \nReligious Authority\u201d \n\n\u2022 Javier Albarr\u00e1n, \u201cThe Jih\u0101d of the Caliphs and the First \nBattles of Islam: Memory, Legitimization and Holy War, \nfrom Cordoba to Tinmal\u201d\n\n\u2022 Pascal Buresi, \u201cPreparing the the Almohad Caliphate: \nThe Almoravids\u201d\n\n\u2022 Almudena Ariza Armada, \u201cThe \u1e24amm\u016bdid Caliphate: A \nNew Look Through the Lens of Numismatics\u201d", "start_char_idx": 47, "end_char_idx": 834, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1e8e0069-f61c-4630-9173-55ad78563d9c": {"__data__": {"id_": "1e8e0069-f61c-4630-9173-55ad78563d9c", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9252a01e-9b17-487d-ba30-fe24c53dddf6", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "92ed9d449af4b41c6ec0411cda16ad7f2d5a874dee0b0f1d509c4d150732b7c4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4abb0936-5562-4c4b-920d-2c3f05323864", "node_type": "1", "metadata": {}, "hash": "2a23c6ca8cc3339a80dc152013084788b9f2beb7a4fcbe9b003632f9426bd777", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018): 62-79\n\nThe 2014 proclamation of a new caliphate headed by Ab\u016b Bakr al-Baghd\u0101d\u012b by the so-called Islamic State1 sparked renewed interest in the history of the caliphal institu-tion. In 2016, two books by renowned scholars appeared, offering a general overview \nof the subject addressed to both specialists and a larger audience.2 Previous recent studies \nhad focused on specific historical aspects, such as the presence of messianic trends in \nthe caliphate\u2019s conception and the extent of the caliph\u2019s authority.3 The abolition of the \nOttoman caliphate in 1924 has also been a subject of analysis.4 That abolition\u2014not the first \none to happen in the history of Islam, as we shall see\u2014caused special commotion among \ndifferent sectors of the Islamic community, including Egyptian intellectuals who were \nre-thinking the place of Islam in the modern world, and Indian Muslims under British \ncolonial rule.5 The abolition had less of an impact in the former North African Ottoman \n\n* We want to express our deep gratitude to Antoine Borrut and Matthew Gordon for their invaluable help in \nediting this dossier.\n\n1. M. Al-Rasheed, C. Kersten and M. Shterin (eds.), Demystifying the Caliphate: Historical Memory and \nContemporary Contexts (Oxford, 2012); J.-P. Filiu, From Deep State to Islamic State: The Arab Counter-Revolution \nand its Jihadi Legacy (London, 2015). \n\n2.  H. Kennedy, Caliphate: the history of an idea (New York, 2016); N. Mouline, Le califat. Histoire politique \nde l\u2019islam (Paris, 2016).\n\n3.  Just two examples: H. Y\u00fccesoy, Messianic Beliefs and Imperial Politics in Medieval Islam: The Abbasid \nCaliphate in the Early Ninth Century (Columbia, SC, 2009); E. J. Hanne, Putting the Caliph in his Place. Power, \nAuthority and the Late Abbasid Caliphate (Madison, NJ, 2007).\n\n4.  M. Naeem Qureshi, Pan-Islam in British Indian Politics: A Study of the Khilafat Movement, 1918-1924 \n(Leiden-Boston, 1999); M. Hassan, Longing for the Lost Caliphate: a Transregional History (Princeton, 2016).\n\n5.  M. Haddad, \u201cArab Religious Nationalism in the Colonial Era: Rereading Rashid Rida\u2019s Ideas on the \nCaliphate,\u201d Journal of the American Oriental Society 117(2) (1997), 253-277; John Willis, \u201cDebating the Caliphate: \n \n\nIntroduction*\n\nPatrice cressier\nCentre National de la  \n\nRecherche Scientifique\n(cressierpatrice@yahoo.es)\n\nMaribel Fierro\nInstituto de Lenguas y Culturas \ndel Mediterr\u00e1neo-CSIC, Madrid\n\n(maribel.fierro@cchs.csic.es)\n\nmailto:cressierpatrice%40yahoo.es?subject=\nmailto:maribel.fierro%40cchs.csic.es?subject=\n\n\n63  \u2022  Maribel Fierro and Patrice cressier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nterritories, which were also subjected to colonial rule. Morocco had resisted Ottoman \nexpansion but was not spared colonial rule, and there caliphal symbolism was maintained \nby the presence of a \u201cCommander of the Faithful\u201d (am\u012br al-Mu\u02bemin\u012bn), the \u02bfAlaw\u012b sultan,6 \nwhich served as a reminder of the long history of locally constructed caliphates. The Islamic \nWest\u2014corresponding to what are now Morocco, Mauritania, Algeria, Tunisia, and Libya, as \nwell as the Iberian Peninsula (al-Andalus) and Sicily when they were under Muslim rule\u2014in \nfact had its own peculiar caliphal history that has not received the attention it deserves and \nhas not been fully integrated into the general study of the caliphate. The dossier presented \nhere intends to remedy this situation by contributing to a future comprehensive history of \nthe caliphates of the Islamic West.", "start_char_idx": 838, "end_char_idx": 4331, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4abb0936-5562-4c4b-920d-2c3f05323864": {"__data__": {"id_": "4abb0936-5562-4c4b-920d-2c3f05323864", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1e8e0069-f61c-4630-9173-55ad78563d9c", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "dc81b63fcb9d0aa374726fd64fa285b705915e3da7ba1f9a4a06033999346d48", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8b669440-8f30-4cb9-af33-08d3f165c87b", "node_type": "1", "metadata": {}, "hash": "960dc0615f38b214a9604e4a57a0e7e96dfb7ab4624bcd858988091903cb1f0d", "class_name": "RelatedNodeInfo"}}, "text": "The Islamic conquest and the initial formation of the Islamic societies of North Africa \nand al-Andalus occurred at the time when the Umayyad caliphs ruled from Damascus. The \n\u02bfAbbasids, following their rise to power in 132/750, were acknowledged as caliphs in Ifriqiya \n(modern-day Tunisia) even if the Aghlabids ruled autonomously, while in the extreme \nMaghreb the \u02bfAlid prince Idr\u012bs I (r. 172/789-175/791) and his successors established an \nindependent polity that provided the basis for a future foundational myth which supported \nthe use of evidence of descent from the Prophet Mu\u1e25ammad (Sharifism) to legitimize later \nMaghrebi polities.7 \n\nIn al-Andalus, the Umayyad prince \u02bfAbd al-Ra\u1e25m\u0101n I (r. 138/756-172/788), having escaped \nAbbasid persecution, also managed to establish an independent emirate with Cordoba as \nits capital. Local autonomy reached its peak with the proclamation of the Fatimid imam-\ncaliphs in Ifriqiya in the year 296/9098 and the subsequent proclamation of the Cordoban \nUmayyad caliphate in 316/929.9 The Fatimid move to Egypt after the foundation of Cairo \nin 358/969\u2014which involved the transfer of corpses of the deceased imam-caliphs to be \nburied in the new capital\u2014would eventually result in them loosening their control over \nNorth African territories and lead to the abandonment of Fatimid allegiance on the part of \n \n \n \n\nIslam and Nation in the Work of Rashid Rida and Abul Kalam Azad,\u201d The International History Review 32(4) \n(2010), 711-732.\n\n6.  J. Waterbury, The Commander of the Faithful. The Moroccan Political Elite - a Study in Segmented Politics \n(New York, 1970); Y. Belal, Le cheikh et le calife: Sociologie religieuse de l\u2019islam politique au Maroc (Lyon, 2011).\n\n7.  H. L. Beck, L\u2019image d\u2019Idr\u012bs II, ses descendants de F\u0101s et la politique shar\u012bfienne des sultans mar\u012bnides (656-\n869/1258-1465) (Leiden, 1989).\n\n8.  On the Fatimid caliphate in North Africa see F. Dachraoui, Le califat fatimide au Maghreb (296-365H/909-\n975 JC): histoire politique et institutions (Tunis, 1981); H. Halm, The Empire of the Mahdi. The Rise of the \nFatimids, transl. M. Bonner (Leiden, 1996); M. Brett, The Rise of the Fatimids. The World of the Mediterranean \nand the Middle East in the Tenth Century CE (Leiden, 2001), and The Fatimid Empire (Edinburgh, 2017).\n\n9.  On the Cordoban Umayyad caliphate see G. Martinez-Gros, L\u2019id\u00e9ologie omeyyade: La construction de la \nl\u00e9gitimit\u00e9 du califat de Cordoue (Xe\u2013XIe si\u00e8cles) (Madrid, 1992); J. Safran The Second Umayyad Caliphate: The \nArticulation of Caliphal Legitimacy in al-Andalus (Cambridge, MA, 2000); M. Fierro, Abd al-Rahman III: The First \nCordoban Caliph (Oneworld, 2005).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nIntroduction to Formulating the Caliphate in the Islamic West \u2022  64\n\n their former representatives, the Zirids, who in 440/1048 proclaimed their obedience to the \nAbbasid caliph.10 \n\nDuring this period, the Ib\u0101\u1e0d\u012b communities in North Africa developed their own \nunderstanding of the imamate within a Kh\u0101rij\u012b conceptual framework that stressed election \nand egalitarianism: the leader of the community had to be chosen not because of his \ngenealogy but because of his piety and knowledge. Internal schisms among the Ib\u0101\u1e0d\u012bs \nwere frequent.", "start_char_idx": 4333, "end_char_idx": 7564, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8b669440-8f30-4cb9-af33-08d3f165c87b": {"__data__": {"id_": "8b669440-8f30-4cb9-af33-08d3f165c87b", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4abb0936-5562-4c4b-920d-2c3f05323864", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "a5dc2363602ecc8613bc8299222264bbc1d02ab296db5f613869ea14d7a13500", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f2d846d9-f3e8-43fc-b25d-d37860d0cc60", "node_type": "1", "metadata": {}, "hash": "f51a27991c9e7835c24fb6c9550e56837909c116cbff9e50bc19bc951e91e42d", "class_name": "RelatedNodeInfo"}}, "text": "Internal schisms among the Ib\u0101\u1e0d\u012bs \nwere frequent. In the case of the Ib\u0101\u1e0d\u012b Rustamid imamate of T\u0101hert, hereditary succession \namong the descendants of the im\u0101m \u02bfAbd al-Ra\u1e25m\u0101n ibn Rustam ibn Bahr\u0101m (of Persian \norigin although born in Qayrawan) ensured continuity until the defeat at the hands of the \nFatimids (161/778-296/909).11 On his part, the \u1e62ufr\u012b Midrarid ruler of Sijilmassa\u2014a Mikn\u0101sa \nBerber\u2014minted coins in which he claimed the caliphate for himself.12 \n\nUmayyad collapse in al-Andalus after a succession crisis gave way to another caliphate, \nthat of the \u1e24amm\u016bdids, whose legitimacy was based both on their Idrisid (\u02bfAlid) descent \nand their claim to the inheritance of the Umayyad caliphate.13 In Cordoba, the civil wars \nthat ruined the town led to an unprecedented decision made by the notables of the town: \nthe abolition of the caliphate in the year 422/1031.14\n\nDuring the fifth/eleventh century, the Islamic West also confronted the issue of the \nimamate by paying allegiance to a caliph who was most often referenced as al-im\u0101m \n\u02bfabd all\u0101h am\u012br al-mu\u02bemin\u012bn. This was an ambiguous formula that could refer to the \nAbbasid caliph in Baghdad, but could also be understood as acknowledging the \u201cidea\u201d of \nthe caliphate without expressing much concern about who actually embodied it.15 The \nAlmoravids\u2014\u1e62anh\u0101ja camel-drivers from the Sahara who founded the town of Marrakech in  \n463/1070\u2014found it useful to resort to Abbasid legitimacy to support their rule in the empire \nthey had managed to establish, which extended from the south of what is now Morocco to \n \n\n10.  On the Zirids see H. R. Idris, La Berb\u00e9rie Orientale sous les Z\u012br\u012bdes, 2 vols. (Paris, 1959); M. Brett, Ibn \nKhald\u016bn and the Medieval Maghrib (Aldershot, 1999); A. Amara, Pouvoir, \u00e9conomie et soci\u00e9t\u00e9 dans le Maghreb \nhammadide (395-1004/547-1152), Ph.D. Thesis, Universit\u00e9 Paris 1, 2003.\n\n11.  U. Rebstock, Die Ibaditen im Magrib (2-8, 4-10 Jh): Die Geschichte einer Berberwegung im Gewand des \nIslam (Berlin, 1983); A. El-Ghali, Les \u00c9tats kharidjites au Maghreb. IIe-IVe s./VIIIe-Xes. (Tunis, 2003); A. Gaiser, \nMuslims, Scholars, Soldiers: The Origin and Elaboration of the Ibadi Imamate Traditions (New York-Oxford, 2010).\n\n12.  H. Kassis, \u201cCoinage of an Enigmatic Caliph: The Midrarid Muhammad b. al-Fath of Sijilmasah,\u201d Al-Qan\u1e6dara \n9 (1988), 489-504.\n\n13.  M. D. Rosado Llamas, La dinast\u00eda \u1e25amm\u016bd\u00ed y el califato en el s. XI (M\u00e1laga, 2008); A. Ariza Armada, De \nBarcelona a Or\u00e1n. Las emisiones monetales a nombre de los califas \u1e25amm\u016bd\u00edes de al-Andalus (Grenoble, 2015).\n\n14.  D. J. Wasserstein, The Caliphate in the West. An Islamic Political Institution in the Iberian Peninsula \n(Oxford, 1993).\n\n15.  On this see Wasserstein, The Caliphate in the West; M. Fierro, \u201cOn Political Legitimacy in al-Andalus. \nA Review Article,\u201d Der Islam 73 (1995), 138-150; F. Cl\u00e9ment, Pouvoir et l\u00e9gitimit\u00e9 en Espagne musulmane \u00e0 \nl\u02bc\u00e9poque des Taifas (ve/xie si\u00e8cle).", "start_char_idx": 7515, "end_char_idx": 10452, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f2d846d9-f3e8-43fc-b25d-d37860d0cc60": {"__data__": {"id_": "f2d846d9-f3e8-43fc-b25d-d37860d0cc60", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8b669440-8f30-4cb9-af33-08d3f165c87b", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "c42567d6ec4a216d09326d5c173842ec6f5a2dbfee38ae2d524e7e4527c438f5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2b56c1bc-aadd-4707-ba85-c185b1ed2990", "node_type": "1", "metadata": {}, "hash": "4545cc3e1e039aaf8c9926c23010753affc3c7ab2ab4026c3772e2965d2b528b", "class_name": "RelatedNodeInfo"}}, "text": "L\u02bcimam fictif (Paris, 1997); T. Ibrahim, \u201cal-Im\u0101m \u02bfAbd All\u0101h on the Coinage of \nal-Andalus and the Maghrib al-Aqsa,\u201d Congresso Internazionale di Numismatica, Messina/Taormina, September \n21-26, 2015, https://www.academia.edu/16305297/_Al-Imam_Abd_Allah_on_the_coinage_of_al-Andalus_and_\nthe_Maghrib_al-Aqsa.\n\nhttps://www.academia.edu/16305297/_Al-Imam_Abd_Allah_on_the_coinage_of_al-Andalus_and_the_Maghrib_al-Aqsa\nhttps://www.academia.edu/16305297/_Al-Imam_Abd_Allah_on_the_coinage_of_al-Andalus_and_the_Maghrib_al-Aqsa\n\n\n65  \u2022  Maribel Fierro and Patrice cressier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nthe Iberian Peninsula.16 The division between an Almoravid emir who was a political and \nmilitary leader, and the Maliki jurists who were in charge of the law proved to be a working \nsolution for some time, but with increased taxation and military defeats, the Almoravids \nwere soon challenged by the local judges who became rulers in a number of Andalusi \ntowns\u2014with some of them even claiming caliphal titles.17 They were also challenged by \ncharismatic figures claiming the imamate according to a model closer to Shi\u02bfism than to \nSunnism.18\n\nOne such charismatic figure was the Mahd\u012b Ibn T\u016bmart, a Ma\u1e63m\u016bda Berber from the \nmountains of southern Morocco who united his and other tribes by preaching his own \nunderstanding of God\u2019s unity (taw\u1e25\u012bd). The \u201cUnitarians\u201d (al-muwa\u1e25\u1e25id\u016bn) under his \nleadership and that of his successor, \u02bfAbd al-Mu\u02bemin, constituted a powerful army that \nbrought about for the first time the political unification of the Islamic West (North Africa \nand the Iberian Peninsula) under a caliphal dynasty, that of the Mu\u02beminids. Its founder, \n\u02bfAbd al-Mu\u02bemin, was a Zan\u0101ta Berber who claimed Arab descent for himself.19 The Almohad \ncaliphate lasted from 524/1130 to 668/1269. Mahdism, violence, and religious coercion \ncharacterized its early history, including attempts to convert all those living under Almohad \nrule to the Mahd\u012b Ibn T\u016bmart\u2019s doctrines on Divine unity and anti-anthropomorphism.20 \nThe establishment of the Mu\u02beminid dynasty led to new developments: the construction of a \nhighly centralized and efficient state that symbolized God\u2019s order (amr All\u0101h), the creation \nof new religious and intellectual elites whose training included philosophy, and many other \ninnovations.21 Although increasing attention is being paid to these and other Almohad \n\n16.  V. Lagard\u00e8re, Les Almoravides jusqu\u2019au r\u00e8gne de Y\u016bsuf b. Tashf\u012bn (1039-1106) (Paris, 1989); A. K. Bennison, \nThe Almoravid and Almohad Empires (Edinburgh, 2016).\n\n17.  M. Fierro, \u201cThe q\u0101\u1e0d\u012b as ruler,\u201d Saber religioso y poder pol\u00edtico. Actas del Simposio Internacional (Granada, \n15-18 octubre 1991) (Madrid, 1994), 71-116.\n\n18.  On such figures see M. Garc\u00eda-Arenal, Messianism and Puritanical Reform: Mahdis of the Muslim West \n(Leiden, 2006).\n\n19.  A. Huici Miranda, Historia pol\u00edtica del imperio almohade. 2 vols. (Tetouan, 1956-7, repr. with preliminary \nstudy by E. Molina L\u00f3pez and V. Oltra, 2 vols. Granada , 2000); P. Guichard, \u201cLes Almohades,\u201d in J.-C. Garcin \n(ed.", "start_char_idx": 10453, "end_char_idx": 13515, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2b56c1bc-aadd-4707-ba85-c185b1ed2990": {"__data__": {"id_": "2b56c1bc-aadd-4707-ba85-c185b1ed2990", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f2d846d9-f3e8-43fc-b25d-d37860d0cc60", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "f93a8e36c421f13b13a2d569c1930a328e6c386423bb189e24d2049c8556feaf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ed15f47a-d2fe-4911-be64-6e7ffa7b381b", "node_type": "1", "metadata": {}, "hash": "06e39ef955991b8988a85fde34cd076043c7f3dc187ddb1b01030a13f83a2e27", "class_name": "RelatedNodeInfo"}}, "text": "Garcin \n(ed.), Etats, soci\u00e9t\u00e9s et cultures du monde musulman m\u00e9di\u00e9val, Xe-XVe si\u00e8cle, Nouvelle Clio, 3 vols. (Paris, 1995-\n2000), vol. I, 205-232; A. J. Fromherz, The Almohads: the Rise of an Islamic Empire (London-New York, 2010); \nM. Ghouirgate, L\u2019Ordre almohade (1120-1269): une nouvelle lecture anthropologique (Toulouse, 2014). On the \ngenealogy of the Almohad caliphs see M. Fierro, \u201cLas genealog\u00edas de \u02bfAbd al-Mu\u02bemin, primer califa almohade,\u201d \nAl-Qan\u1e6dara XXIV (2003), 77-108.\n\n20.  A. Kaddouri, Mahdisme. Crise et changement dans l\u02bchistoire du Maroc. Actes de la table ronde organis\u00e9e \n\u00e0 Marrakech par la Facult\u00e9 des Lettres et des Sciences Humaines de Rabat du 11 au 14 F\u00e9vrier 1993 (Rabat, \n1994); Y. Benhima, \u201cDu tamy\u012bz \u00e0 l\u2019i\u02bftir\u0101f : usages et l\u00e9gitimation du massacre au d\u00e9but de l\u2019\u00e9poque almohade,\u201d \nAnnales Islamologiques 43 (2009), 137-153; M. Fierro, \u201cConversion, Ancestry and Universal Religion: the Case of \nthe Almohads in the Islamic West (Sixth/Twelfth\u2013Seventh/Thirteenth centuries),\u201d Journal of Medieval Iberian \nStudies 2/2 (2010), 155-173.\n\n21.  \u02bfI. \u02bfU. M\u016bs\u0101, Al-Muwa\u1e25\u1e25id\u016bn f\u012b l-gharb al-isl\u0101m\u012b tan\u1e93\u012bm\u0101tuhum wa-na\u1e93muhum (Beirut, 1411/1991); P. \nBuresi and H. El Allaoui, Governing the Empire: Provincial Administration in the Almohad Caliphate (1224-1269) \n(Leiden, 2012); \u00c9. Fricaud, \u201cOrigine de l\u2019utilisation privil\u00e9gi\u00e9e du terme amr chez les Mu\u02beminides almohades,\u201d \nAl-Qan\u1e6dara XXIII (2002), 93-122; \u00c9. Fricaud, \u201cLes \u1e6dalaba dans la soci\u00e9t\u00e9 almohade (le temps d\u00b4Averro\u00e9s),\u201d \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nIntroduction to Formulating the Caliphate in the Islamic West \u2022  66\n\npractices and doctrines in a collective effort that will eventually lead to updated syntheses, \nwe will still have to wait years until we have at our disposal the results of the research \nthat is now being carried out, for example, in Igilliz (Ibn T\u016bmart\u2019s birthplace).22 Some \nAlmohad caliphal rituals and ceremonies have also been studied;23 this field of research will \neventually reveal much more to us about the Almohad and the other caliphates.24\n\nWith the collapse of the Almohad caliphate, new polities emerged\u2014those of the Marinids \nin Morocco, the Abd al-Wadids in Algeria, the Hafsids in Tunisia, and the Nasrids in Granada \n\u2014each of which differently \u201cdigested\u201d the caliphal absence after the disappearance of the \nMu\u02beminid dynasty.25 Caliphal claims were occasionally made by some of those rulers, but \nwith the exception of the Hafsids for a brief period, these claims were made sotto voce, \nmore by suggestion than by explicit and sustained proclamation.", "start_char_idx": 13503, "end_char_idx": 16074, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ed15f47a-d2fe-4911-be64-6e7ffa7b381b": {"__data__": {"id_": "ed15f47a-d2fe-4911-be64-6e7ffa7b381b", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2b56c1bc-aadd-4707-ba85-c185b1ed2990", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7408c193b0be3d012aee60042815d490b1f120a711f9e7b8500c466659ec8571", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "58eccf55-8705-4ec8-a19d-58ab93da4f41", "node_type": "1", "metadata": {}, "hash": "bbdbd83704950cb0b84a86fb0a69bc849c874fead057cec3d933c399a1af34b5", "class_name": "RelatedNodeInfo"}}, "text": "The case of the \u201cNasrid \ncaliphate\u201d is of special interest since it departed from traditional political doctrine (the \ncaliph had to be from Quraysh) and its local adaptation (the Almohad caliphs had claimed a \nQays \u02bfAyl\u0101n genealogy), by claiming an An\u1e63\u0101r\u012b (Yemeni) genealogy.26\n\nThe Ottoman conquest of most of North Africa and the Christian conquest of the \nNasrid kingdom stopped possible new developments. Only Morocco maintained both its \nindependence\u2014at least until the 20th century\u2014and its concern for caliphal legitimacy under \n\nAl-Qan\u1e6dara XVIII (1997), 331-388; J.-P. van Sta\u00ebvel, \u201cL\u2019art almohade fut-il r\u00e9volutionnaire?,\u201d Perspective. \nActualit\u00e9 en histoire de l\u2019art 2 (2017), 81-102.\n\n22.  J.-P. van Sta\u00ebvel, A. S. Ettahiri and A. Fili, \u201cNouvelles recherches arch\u00e9ologiques sur les origines de \nl\u2019empire almohade au Maroc: les fouilles d\u2019\u00ceg\u00eel\u00eez,\u201d Comptes rendus des s\u00e9ances de l\u2019Acad\u00e9mie des inscriptions et \nbelles-lettres, 2013, 1109-1142; J.-P. van Sta\u00ebvel, \u201cLa foi peut-elle soulever les montagnes ? R\u00e9volution almohade, \nmorphologie sociale et formes de domination dans l\u2019Anti-Atlas et le Haut-Atlas (d\u00e9but XIIe s.),\u201d Revue des mondes \nmusulmans et de la M\u00e9diterran\u00e9e 135 (2014), 49-76.\n\n23.  A. K. Bennison, \u201cThe Almohads and the Qur\u02bean of \u02bfUthm\u0101n: The Legacy of the Umayyads of Cordoba in \nTwelfth-century Maghrib,\u201d Al-Masaq 19/2 (2007), 131-154; P. Buresi. \u201cLes cultes rendus \u00e0 la tombe du Mahd\u012b Ibn \nT\u00fbmart \u00e0 Tinm\u00e2l,\u201d Acad\u00e9mie des Inscriptions et Belles Lettres. Comptes Rendus des s\u00e9ances de l\u2019ann\u00e9e 2008. \nJanvier-Mars, Paris, 2008, 391-438; P. Buresi. \u201cUne relique almohade: l\u2019utilisation du Coran (attribu\u00e9 \u00e0 \u02bfU\u1e6fm\u0101n b. \n\u02bfAff\u0101n) de la Grande Mosqu\u00e9e de Cordoue,\u201d Oriente Moderno LXXXVIII-2 (2008): 297-309; T. Zadeh, \u201cFrom Drops \nof Blood: Charisma and Political Legitimacy in the Translation of the \u02bfUthm\u0101nic Codex of al-Andalus,\u201d Journal of \nArabic Literature 39/3 (2008): 321-46 ; M. Ghouirgate, \u201cComment se comporter avec un roi chr\u00e9tien: l\u2019ouvrage \nperdu d\u2019Ab\u016b l-\u1e24asan \u02bfAl\u012b Ibn al-Qa\u1e6d\u1e6d\u0101n et les enjeux du c\u00e9r\u00e9monial almohade,\u201d Revue des Mondes Musulmans et \nde la M\u00e9diterran\u00e9e 138 (2015) version online https://remmm.revues.org/8587.\n\n24.  See some of the studies collected in A. K. Bennison (ed.), The Articulation of Power in Medieval Iberia \nand the Maghrib (Oxford, 2014), Proceedings of the British Academy, 195; M. Fierro, \u201cRituals and the Ruler in \nthe Medieval Islamic West: The Ismaili-Fatimid Legacy,\u201d in O. Mir-Kasimov (ed.), Intellectual Interactions in the \nIslamic World: the Ismaili Thread, forthcoming. Of special relevance are the studies of historical anthropology \nby J. Dakhlia such as Le Divan des Rois. Le politique et le religieux dans l\u2019Islam (Paris, 1998).\n\n25.", "start_char_idx": 16075, "end_char_idx": 18789, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "58eccf55-8705-4ec8-a19d-58ab93da4f41": {"__data__": {"id_": "58eccf55-8705-4ec8-a19d-58ab93da4f41", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ed15f47a-d2fe-4911-be64-6e7ffa7b381b", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "217df34c75074a8d893fce8d17fbb86f51106bf14fe8f5fea6f73da0dd7085f8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1c1fb05f-d8fc-43d3-8948-17505371f2c6", "node_type": "1", "metadata": {}, "hash": "e780bd01ba7596198adf3b0ee71bee6e01a03666520a4bf9f61eb02c42b517c6", "class_name": "RelatedNodeInfo"}}, "text": "Le politique et le religieux dans l\u2019Islam (Paris, 1998).\n\n25.  R. Brunschvig, La Berb\u00e9rie orientale sous les \u1e24af\u1e63ides, des origines \u00e0 la fin du XV\u00e8me si\u00e8cle, 2 vols. (Paris, \n1940-1947); A. Dhina, Les \u00e9tats de l\u2019Occident musulman (xiiie, xive et xve si\u00e8cles) (Algiers, 1984); A. Khaneboubi, Les \npremiers sultans m\u00e9rinides, 1269-1331. Histoire politique et sociale (Paris, 1987); M. Shatzmiller, The Berbers \nand the Islamic State. The Mar\u012bnid Experience in Pre-Protectorate Morocco (Princeton, 2000).\n\n26.  M. J. Rubiera, \u201cEl califato nazar\u00ed,\u201d Al-Qan\u1e6dara XXIX (2008), 293-305; M. Fierro, \u201cThe An\u1e63\u0101r\u012bs, N\u0101\u1e63ir \nal-d\u012bn, and the Na\u1e63rids in al-Andalus,\u201d Jerusalem Studies in Arabic and Islam 32 (2006), 232-247; B. Boloix, \u201cThe \nGenealogical Legitimization of the Na\u1e63rid Dynasty: the Alleged An\u1e63\u0101r\u012b Origins of the Ban\u016b Na\u1e63r,\u201d in Bennison \n(ed.), The Articulation of Power in Medieval Iberia and the Maghrib.\n\nhttps://remmm.revues.org/8587\n\n\n67  \u2022  Maribel Fierro and Patrice cressier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nthe umbrella of the political and religious ideology constituted by Sharifism, which was at \nwork both under the Sa\u02bfdids and the \u02bfAlawis and continues today.27\n\nThis brief summary reveals that we have at hand some peculiar developments: an early \nabolition of the caliphate; the foundation of an Ismaili polity\u2014the Fatimid caliphate\u2014led by \nimam-caliphs; the emergence of a \u201cBerber\u201d caliphate\u2014that of the Almohads\u2014that combined \nSunni and Shi\u02bfi models in novel ways28; and the maintenance of a local caliphate in Morocco \nbuilt upon Sharifism, the latter ideology acting as a form of Shi\u02bfism under the reins of \nSunnism. These original peculiarities are little known outside the sphere of North African \nand Iberian studies, as shown for example by their limited coverage in a recent compilation \nof studies in English on the caliphate.29 Scholarship in French and Spanish offers a more \nextensive and inclusive overview; this is also partly the case in Arabic scholarship, although \nhere the pressure from political and religious \u2018orthodoxy\u2019 often involves interpretative \nconstraints.30\n\nIn 2015-2016 a project entitled Los califatos del Occidente isl\u00e1mico/Les califats \nde l\u2019Occident islamique (The Caliphates of the Islamic West) was carried out under the \nsponsorship of two European institutions, the French Casa de Vel\u00e1zquez and the Spanish \nConsejo Superior de Investigaciones Cient\u00edficas (CSIC), and under the direction of Patrice \nCressier and Maribel Fierro. Two seminars and a course were organized,31 a number of \nresearch papers were written by students in their final year or for their MA Thesis,32 and \n\n27.  St. Ch. Cory, Reviving the Islamic Caliphate in Early Modern Morocco (Surrey, 2014); St. Cory, \u201cShar\u012bfian \nRule in Morocco (Tenth-Twelfth/Sixteenth-Eighteenth Centuries),\u201d in M. Fierro (ed.), The New Cambridge \nHistory of Islam, vol. II, The Western Islamic World, Eleventh to Eighteenth Centuries (Cambridge, 2011), \n451-479; N. Mouline, Le califat imaginaire d\u2019Ahmad al-Mans\u00fbr. Pouvoir et diplomatie au Maroc au XVIe si\u00e8cle \n(Paris, 2015).\n\n28.  As explored by \u02bfA.", "start_char_idx": 18728, "end_char_idx": 21829, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1c1fb05f-d8fc-43d3-8948-17505371f2c6": {"__data__": {"id_": "1c1fb05f-d8fc-43d3-8948-17505371f2c6", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "58eccf55-8705-4ec8-a19d-58ab93da4f41", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "6c613e728ed7289e0395960866f2712d5a5b6cbf5c1c44d91fa8be861c4f8cbc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "89636ded-f637-469a-9826-499a31073b18", "node_type": "1", "metadata": {}, "hash": "7f04dc97497f86e11d6fc9a4fe4aa7a87b05b5b8d00320488df6243543e329b7", "class_name": "RelatedNodeInfo"}}, "text": "28.  As explored by \u02bfA. al-Idr\u012bs\u012b, al-Im\u0101ma \u02bfinda Ibn T\u016bmart: dir\u0101sa muq\u0101rana ma\u02bfa l-im\u0101miyya al-it\u1e2bn\u00e0 \n\u02bfashariyya (Algiers, 1991), and M. Fierro, \u201cThe Almohads and the Fatimids,\u201d in B. D. Craig (ed.), Ismaili and \nFatimid Studies in Honor of Paul E. Walker (Chicago, 2010), 161-175.\n\n29.  C. Kersten (ed.), The Caliphate and Islamic Statehood - Formation, Fragmentation and Modern \nInterpretations, 3 vols. (Berlin-London, 2015).\n\n30.  To our knowledge no comprehensive monograph on the issue of the Maghribi caliphal experience has \nbeen written in Arabic, and extant studies tend to concentrate on political history.\n\n31.  The first Seminar took place on November 6 2015 https://www.casadevelazquez.org/es/investigacion/\nnovedad/los-califatos-del-occidente-islamico-1/, and the second on June 20 2016 https://www.casadevelazquez.\norg/es/investigacion/novedad/los-califatos-del-occidente-islamico-3/, both at the Casa de Vel\u00e1zquez (Madrid). \nMembers of the project collaborated in a course organized by Prof. Santiago Palacios, Universidad Aut\u00f3noma de \nMadrid, April 4-15 2016, Los califatos desde los sucesores de Muhammad al Estado Isl\u00e1mico: http://www.uam.\nes/ss/Satellite/es/1242652866332/1242693243668/cursocortaduracion/cursoCortaDuracion/Los_Califatos,_\ndesde_los_sucesores_de_Muhammad_al_Estado_Islamico.htm\n\n32.  a. Arroyo Herrero, Introducci\u00f3n al estudio de la obra del cad\u00ed Nu\u02bfm\u0101n (s. IV / X), al-Man\u0101qib wa-l-\nMa\u1e6f\u0101lib, Trabajo Fin de Grado, Universidad de Salamanca, September 2015; D. Bercito, A Paper Caliphate. \nUnderstanding the Islamic State through its Documents, Trabajo Fin de M\u00e1ster (M\u00e1ster en Estudios \u00c1rabes e \nIsl\u00e1micos Contempor\u00e1neos-UAM), June 2015 (now published in Malala (Brasil) 5 (2017), 68-88); A. Pel\u00e1ez, El \ncalifa ausente. Cuestiones de autoridad en el siglo XI en al-Andalus, Trabajo Fin de M\u00e1ster, M\u00e1ster Universitario \n \n\nhttps://www.casadevelazquez.org/es/investigacion/novedad/los-califatos-del-occidente-islamico-1/\nhttps://www.casadevelazquez.org/es/investigacion/novedad/los-califatos-del-occidente-islamico-1/\nhttps://www.casadevelazquez.org/es/investigacion/novedad/los-califatos-del-occidente-islamico-3/\nhttps://www.casadevelazquez.org/es/investigacion/novedad/los-califatos-del-occidente-islamico-3/\nhttp://www.uam.es/ss/Satellite/es/1242652866332/1242693243668/cursocortaduracion/cursoCortaDuracion/Los_Califatos,_desde_los_sucesores_de_Muhammad_al_Estado_Islamico.htm\nhttp://www.uam.es/ss/Satellite/es/1242652866332/1242693243668/cursocortaduracion/cursoCortaDuracion/Los_Califatos,_desde_los_sucesores_de_Muhammad_al_Estado_Islamico.htm\nhttp://www.uam.es/ss/Satellite/es/1242652866332/1242693243668/cursocortaduracion/cursoCortaDuracion/Los_Califatos,_desde_los_sucesores_de_Muhammad_al_Estado_Islamico.htm", "start_char_idx": 21806, "end_char_idx": 24565, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "89636ded-f637-469a-9826-499a31073b18": {"__data__": {"id_": "89636ded-f637-469a-9826-499a31073b18", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1c1fb05f-d8fc-43d3-8948-17505371f2c6", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "950b0322c49c7ca8963c73f1f23d12b9c7c37464757a82ec9c540ad7f25a5f15", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bc4231aa-7809-4431-9fb0-c90e9b1d4357", "node_type": "1", "metadata": {}, "hash": "e8a9b99133a70a34245ce0d2bc24fcf6d4c9d8520b9d4fa355445a7e0a5aed7a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nIntroduction to Formulating the Caliphate in the Islamic West \u2022  68\n\ncollaboration was established through the organization of a conference on the Fatimids \nand Umayyads.33 The present dossier and the five papers it contains are the fruit of an \nongoing project that aims to analyze the links of the caliphates of the Islamic West both in \nrelation to one another, and with the caliphates of the rest of the Islamic world in terms of \nrepresentation and self-representation, political ideology, legal systems, iconography, and \narchitecture. \n\nThe five contributions included here treat three of the Western Islamic caliphates: the \nUmayyad, the \u1e24amm\u016bdid and the Almohad,34 with the latter receiving the lion\u2019s share of \nattention (Jan Thiele, Javier Albarr\u00e1n, and, indirectly, Pascal Buresi). This reflects the fact \nthat in the last two decades\u2014and despite previous neglect\u2014the Almohad state has generated \nrenewed interest that honors the originality and broad implications of Almohad history. \nThe authors of the five contributions have different backgrounds (philology, history, Arabic \nand Islamic studies) and interests (intellectual history, political history, numismatics) and \nthus illustrate the variety of perspectives from which the caliphates of the Islamic West are \npresently being studied. New layers of understanding from different disciplines will lead to \nmore comprehensive and unitary treatments in the future. \n\nThe common thread among the contributions is that they deal with the ways in which \nthe Western caliphates were represented or represented themselves. Knowledge, jih\u0101d, and \ncoins were crucial elements in this representation, and they constitute the axes around \nwhich the studies included in this dossier revolve.\n\nAs political and religious leaders of their communities, caliphs needed to convince \ntheir people of their special mission, and this included the Sunni caliphs who claimed less \nreligious authority than the Shi\u02bfi imam. This made knowledge of paramount importance, \nand it was not uncommon for caliphs to sponsor scholars in order to promote the writing \nof works. Although there is no direct evidence that this was the case with the Cordoban Ibn \n\u02bfAbd Rabbih (d. 328/940) and his al-\u02bfIqd al-far\u012bd (The Unique Necklace), Isabel Toral-Niehoff \nmakes a convincing case for firmly placing this composition within the context of the \ncaliphal court. A compilation frequently quoted for its wealth of adab materials, but seldom \nstudied per se, al-\u02bfIqd al-far\u012bd is here revealed to be yet another example of encyclopaedism. \nEncyclopaedism is often inextricably linked to imperial aspirations, in the sense that a \ncultural practice that aims to embrace all human knowledge within a limited work parallels \na political construction where diverse territories and their peoples are under the control of \na dominating power and culture. What makes al-\u02bfIqd al-far\u012bd even more interesting is that \nCordoban Umayyad imperial ambitions had to rely heavily on a culture produced elsewhere, \nthat is, in Abbasid Iraq. Thus, under the renewed Umayyad caliphate whose capital was now \nin Cordoba, al-Andalus continued its long process of cultural \u201cOrientalization.\u201d This had \n\nen Estudios Medievales Hisp\u00e1nicos, UAM, 27/09/2016, now published: A. Pel\u00e1ez, El califa ausente: cuestiones de \nautoridad en al-Andalus durante el siglo XI (Madrid, 2018).\n\n33.  Fatimids and Umayyads: Competing Caliphates http://iis.ac.uk/fatimids-and-umayyads, September \n23-25, 2016 at the Institute of Ismaili Studies (London), organized by M. Ali-de-Unzaga, P. Cressier, F. Daftary \nand M. Fierro.\n\n34.  The studies related to the Fatimid caliphate will appear in the book resulting from the international \nconference Fatimids and Umayyads: Competing Caliphates.\n\nhttp://iis.ac.uk/fatimids-and-umayyads", "start_char_idx": 24568, "end_char_idx": 28414, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bc4231aa-7809-4431-9fb0-c90e9b1d4357": {"__data__": {"id_": "bc4231aa-7809-4431-9fb0-c90e9b1d4357", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "89636ded-f637-469a-9826-499a31073b18", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "8e910072c61c39c361bd4f69a55f2b35fe7d7ae8e34b5db038bde13aa570280e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "62dd1280-18b4-482c-957d-f4b3e9130d07", "node_type": "1", "metadata": {}, "hash": "a2f9b9f6e46e7272f334bfc5ab3f5e0eb04f5e026b3b4dbf9e982df0f424993a", "class_name": "RelatedNodeInfo"}}, "text": "69  \u2022  Maribel Fierro and Patrice cressier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\ndeep implications with regard to the construction of a cultural memory and identity which \nwas not extensively rooted in the local context.35 The Iberian Peninsula thus appears as a \nperiphery eager not only to connect itself to a globalizing religious and literary culture, but \nto appropriate that culture in an effort to re-center Islamdom.36\n\nThe Almohads were bolder in transforming the periphery into a center by turning the \nMaghrib into a new Hijaz. Of paramount importance in this move\u2014whose roots had been \ndeveloped under the preceding imperial power, i.e., that of the Almoravids, as highlighted \nby Pascal Buresi\u2014was the fact that the Almohad movement had been launched by \na charismatic, impeccable, and rightly guided figure, the Mahd\u012b Ibn T\u016bmart. Thus, the \nknowledge the Almohads possessed was of higher kind than that claimed in the past by the \nCordoban Umayyads. Jan Thiele reminds us that the Almohads imposed on their subjects \nthe Mahd\u012b Ibn T\u016bmart\u2019s creed, which had to be memorized and followed, thus departing \nfrom standard Sunni practices that allowed many creeds to co-exist. Theological knowledge \nthat conveyed certitude (because it had been formulated by a Mahd\u012b) was one of the assets \nthat the Almohads offered in their totalizing political and religious project. However, even if \nthey tried to control the belief system, they did not in fact succeed in eliminating previous \ntheological views, and even new creeds were written under their rule. In analyzing the \nAsh\u02bfari creed by Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b (d. 564/1169, 574/1179 or 594/1197\u20138), Jan Thiele shows \nits dependence on the thought of al-Juwayn\u012b (d. 478/1085). His study also offers new insights \nthat allow for a more precise understanding of both Ibn T\u016bmart\u2019s creed and its links with \nMu\u02bftazilism and Ash\u02bfarism, and the limits of the Almohad \u201crevolution.\u201d For a scholar who \nworked for some time in the Almohad court, al-Sal\u0101lij\u012b does not seem to have suffered any \npersecution for reminding his readers that infallibility or impeccability was limited to the \nprophets\u2014thus excluding Ibn T\u016bmart and his representation as al-im\u0101m al-ma\u02bfs\u016bm al-mahd\u012b \nal-ma\u02bfl\u016bm\u2014and that Ab\u016b Bakr, \u02bfUmar, \u02bfUthm\u0101n and \u02bfAl\u012b were the rightly guided caliphs and \nimams (fa-hum al-khulaf\u0101\u02be al-r\u0101shid\u016bn wa-al-a\u02beimma al-mahdiyy\u016bn), a characterization that \nthe Almohad caliphs tried hard to associate with themselves in various ways.\n\nIbn \u02bfAbd Rabbih wrote a poem celebrating the military campaigns of the Cordoban \nUmayyad caliph \u02bfAbd al-Ra\u1e25m\u0101n III. This speaks to the effort by the Almohad caliphs in \nsponsoring books that memorialized the Prophet\u2019s military expeditions and conquests \nthat led, in turn, to the Islamic empire under the rule of the four rightly guided caliphs. \nJavier Albarr\u00e1n\u2014after offering an overview of the role played by jih\u0101d in the political \nlegitimization of the caliphs, highlighting in particular the case of the Cordoban Umayyad \n\n35.  On this issue the standard studies are M. \u02bfA. Makk\u012b, Ensayo sobre las aportaciones orientales en la Espa\u00f1a \nmusulmana y su influencia en la formaci\u00f3n de la cultura hispano-\u00e1rabe (Madrid, 1968), and J. Ram\u00edrez del R\u00edo, La \norientalizaci\u00f3n de al-Andalus: Los d\u00edas de los \u00e1rabes en la pen\u00ednsula ib\u00e9rica (Sevilla, 2002).", "start_char_idx": 28417, "end_char_idx": 31742, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "62dd1280-18b4-482c-957d-f4b3e9130d07": {"__data__": {"id_": "62dd1280-18b4-482c-957d-f4b3e9130d07", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bc4231aa-7809-4431-9fb0-c90e9b1d4357", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "d649412a3fa6b8b70b8d3a54927ba171f30a1f6730e9714c8befb11009792d51", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d89639f3-cd4f-40db-918e-7eb3345baa04", "node_type": "1", "metadata": {}, "hash": "81d2d24fc4d3dce4614d01c811219ac2a94f022fbed52a60cb2814d5af83a87a", "class_name": "RelatedNodeInfo"}}, "text": "On the relationship \nto the pre-Islamic past see J. G\u00f3mez de Caso Zuriaga, \u201cLa cultura isl\u00e1mica medieval ante los restos del mundo \ncl\u00e1sico hispano,\u201d in L. A. Garc\u00eda Moreno, E. S\u00e1nchez Medina and L. Fern\u00e1ndez Fonfr\u00eda (eds.). Historiograf\u00eda y \nrepresentaciones. III Estudios sobre las fuentes de la conquista isl\u00e1mica (Madrid, 2015), 233-285, and J. Elices \nOc\u00f3n, \u201cEl pasado preisl\u00e1mico en al-Andalus: fuentes \u00e1rabes, recesi\u00f3n de la antig\u00fcedad y legitimaci\u00f3n en \u00e9poca \nOmeya (siglos VIII-X),\u201d Ph.D. Thesis Universidad Aut\u00f3noma de Madrid, 2017.\n\n36.  Of special interest along these lines is the dossier on Le polycentrisme dans l\u2019Islam m\u00e9di\u00e9val : les \ndynamiques r\u00e9gionales de l\u2019innovation published in Annales islamologiques 45 (2011),\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nIntroduction to Formulating the Caliphate in the Islamic West \u2022  70\n\ncaliph \u02bfAbd al-Ra\u1e25m\u0101n III\u2014explores how caliphal jih\u0101d and the memory of the first battles \nof Islam served Almohad needs.\n\nIbn T\u016bmart and the first Almohad caliph had fought against the kuff\u0101r, which they \nidentified largely with the Almoravids and those who acknowledged their rule and religious \nbeliefs. Their successors emphasized the importance of the figure of the \u201cgh\u0101z\u012b-caliph\u201d\u2014he \nwho personally conducts jih\u0101d against the enemies of God\u2014through magnificently staged \nparades, epigraphic reminders, and the commission of works on jih\u0101d. A chapter on this \ntopic\u2014added to the Kit\u0101b attributed to Ibn T\u016bmart\u2014was alleged to have been written by \nthe second caliph, Ab\u016b Ya\u02bfq\u016bb Y\u016bsuf, who also ordered Ibn \u1e6cufayl (d. 581/1185) to compose \na poem inciting holy war. Albarr\u00e1n pays special attention to the case of Ibn \u1e24ubaysh  \n(d. 584/1188), who in his Kit\u0101b al-ghazaw\u0101t concentrated on the conquests organized by the \nr\u0101shid\u016bn caliphs Ab\u016b Bakr, \u02bfUmar and \u02bfUthm\u0101n. He points out that \u201cIbn \u1e24ubaysh\u2019s work \njoins a discursive tradition that looks at the past from the present moment and seeks to \nlegitimize itself through the production and reproduction of the memory of early Islamic \ntimes and the symbolic capital that this historical period contained,\u201d thereby establishing a \ndirect connection between the origins of Islam and their self-presentation as its restorers. \nIbn T\u016bmart reminds us of the Prophet while the r\u0101shid\u016bn resemble the first Almohad \ncaliphs\u2014an equation that was not new, as Ibn \u02bfAbd Rabbih (d. 328/940) had done the same \nwith the Umayyads of Damascus and Cordoba in his al-\u02bfIqd al-far\u012bd. Albarr\u00e1n explains that \nthe absence of \u02bfAl\u012b in Ibn \u1e24ubaysh\u2019s work was motivated by the fact that \u02bfAl\u012b\u2019s rule was \nassociated with a narrative of fitna, of civil war or conflict within the Islamic community, \nin conjunction with the fact that by the time the work was written, the Almohads were \nalready emphasizing their links with Cordoban Umayyad legitimacy.\n\nBefore the Almohads, the Almoravids had also emerged as champions of jih\u0101d.", "start_char_idx": 31743, "end_char_idx": 34634, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d89639f3-cd4f-40db-918e-7eb3345baa04": {"__data__": {"id_": "d89639f3-cd4f-40db-918e-7eb3345baa04", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "62dd1280-18b4-482c-957d-f4b3e9130d07", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "c34cf2dca55be8f8b6c3b7f546184456d345305d85f0585b6392ddad0e8a6706", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6b50e271-c1bb-449e-a928-4bd3b552b6f2", "node_type": "1", "metadata": {}, "hash": "6887e9e0fdf2365a14ac3d323d3bb3236c66cce002fb10ad8a3e53b72c097fa0", "class_name": "RelatedNodeInfo"}}, "text": "In fact, \ntheir need to legitimize such practice in the eyes of the Andalusis had led the Almoravids, \naccording to one source, to acknowledge the Abbasid caliphate: only on the orders \nof a legitimate imam, the Andalusis had claimed, could war be considered jih\u0101d.37 The \nrenunciation to guide the community they ruled over as imams was made explicit by the \nAlmoravid adoption of the title \u201cCommander of the Muslims\u201d (am\u012br al-muslim\u012bn), another \nindication of the political and religious resourcefulness of the non-Arabs\u2014in this case, \nBerbers\u2014when they assumed a political power that they had initially been denied. The \ncorrective made by the Andalusis regarding Almoravid jih\u0101d could be understood as one \nway in which the Andalusis\u2014who had been acculturated to normative Islam since much \nearlier than the Berber populations of the extreme Maghreb (al-maghrib al-aq\u1e63\u0101) such as \nthe Saharan \u1e62anh\u0101ja and the Ma\u1e63m\u016bda of the S\u016bs\u2014sought to integrate the new rulers into \ntheir own worldview. The portrayal of the Almoravid experience as that of an imperial \npower that had emerged in a tribal context but had to cope with al-Andalus allows us to \nbetter understand how and why the Almohads departed from such experience through a \ncomplex combination of change and continuity, as discussed by Pascal Buresi. \n\n37.  M. J. Viguera, \u201cLas cartas de al-Gaz\u0101l\u012b y al-\u1e6cur\u1e6d\u016b\u0161\u012b al soberano almor\u00e1vid Y\u016bsuf b. Ta\u0161uf\u012bn,\u201d Al-Andalus \nXLII (1977), 341-374.\n\n\n\n71  \u2022  Maribel Fierro and Patrice cressier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nThe number of mints under the Almoravids was proof not of the weakness of the central \ngovernment but rather, according to Buresi, of its de-centralized method of managing \nthe administration. After the disappearance of the \u1e24amm\u016bdids in the second half of the \nfifth/eleventh century, the Almoravids took control of the mines in central and southern \nMaghreb that had provided silver to previous rulers.\n\nIn her discussion of their coinage, Almudena Ariza Armada points out that certain \ninnovative features of the monetary system of the \u1e24amm\u016bdid caliph Idr\u012bs II recall specific \nfeatures of Almoravid currency. She also offers new insights into the amount of power \nwielded by the \u1e24amm\u016bdid caliphs, the extent of their rule, and the steps they took to \nlegitimize it. On the one hand, there was the clever fusion between the Umayyad Sunni \ntradition and its Shi\u02bfi counterpart, which favored their acceptance as caliphs both in Sunni \nal-Andalus and in the Maghreb where Shi\u02bfi trends were stronger. On the other hand, at a \ncertain point it seemed necessary to emphasize the Sunni aspect, and Idr\u012bs II adopted the \ntitle \u201cEmir of the Muslims\u201d and the Qur\u02beanic quotation 3:85 (\u201cWhoso seeks a religion other \nthan Islam, it shall not be accepted of him and in the world to come he shall be among the \nlosers\u201d), both of which would be later employed by the Almoravids. 38 \n\nBut what is particularly striking in \u1e24amm\u016bdid coinage is its rich iconography: the fish \nsymbol; the proliferation of stars; the octogram symbol; the hexagram or \u201cSeal of Solomon;\u201d \nisolated letters (w\u0101w and h\u0101\u2019) that according to Ariza should be taken for their numeral \nvalue (six and eight respectively); and the hexagon that demarcates the legends in the area, \nand was used by the Buyids (Shi\u02bfis ruling over a Sunni majority). Some of these features \nappear in the copies (mancuses) made by the Counts of Barcelona that, thanks to Jewish \ntrade, travelled as far as Kiev.", "start_char_idx": 34635, "end_char_idx": 38102, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6b50e271-c1bb-449e-a928-4bd3b552b6f2": {"__data__": {"id_": "6b50e271-c1bb-449e-a928-4bd3b552b6f2", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d89639f3-cd4f-40db-918e-7eb3345baa04", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "b5ca5deada20b7ae31107ed83fe90e1fee7f0ba3b901fe075ce1bb07b8b63197", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "284edd43-259a-4f68-a3da-249f1141b3a4", "node_type": "1", "metadata": {}, "hash": "4d755b628c2a3122b8a4efc3f6b4380246f42ee91231d06dc9c047bfce18c8e6", "class_name": "RelatedNodeInfo"}}, "text": "Ariza analyzes the magical and protective qualities that can \nbe assigned to the \u1e24amm\u016bdid repertory in a much-needed effort to recover the symbolic \nmeanings that accompanied the caliphal experiences in the Islamic West. In the case of the \nAlmohads, we still do not fully understand the implications of their choice to use squares \nand circles in the coins they minted,39 in contrast to the Cordoban Umayyads who favored \nfloral motifs.40\n\nThe five studies offer new approaches to old issues and provide us with new materials that \nwe hope will pique the interest of those who are not familiar with the history of the Islamic \nWest and contribute to existing efforts to better integrate the Maghreb into writings about \nof the history of Islamic societies, including the domain of material culture. Recent years \n\n38.  For the Qur\u02beanic verse see H. Kassis, \u201c\u02bfIy\u0101\u1e0d\u02bcs doctrinal views and their impact on the Maghreb,\u201d Maghreb \nReview 13/1-2 (1988), 49-56, 52, and \u201cMuslim Revival in Spain in the Fifth/Eleventh century: Causes and \nRamifications,\u201d Der Islam 67 (1990), 78-110. For the Almoravid title see \u00c9. L\u00e9vi-Proven\u00e7al, \u201cLe titre souverain des \nAlmoravides et sa l\u00e9gitimation par le califat \u02bfabb\u0101side,\u201d Arabica II (1955), 265-80.\n\n39.  C. Bresc, \u201cL\u2019intriguant \u2018carr\u00e9 dans le cercle\u2019. Un exemple de diffusion d\u2019un type mon\u00e9taire dans le monde \nmusulman du XIIIe si\u00e8cle,\u201d Annales Islamologiques 45 (2011), 243-254; S. Pe\u00f1a Mart\u00edn, \u201cEl t\u00e9rmino de origen \ncor\u00e1nico amr All\u0101h (Disposici\u00f3n de Dios) y el linguocentrismo trascendente isl\u00e1mico, en torno al siglo XII,\u201d \nAnaquel de Estudios \u00c1rabes 22 (2011), 197-224\n\n40.  A. Canto, \u201cDe la ceca de al-Andalus a la de Madinat al-Zahra\u2019,\u201d Cuadernos de Madinat al-Zahra\u02be 3 (1991), \n111-19, English translation \u201cFrom the Sikkat al-Andalus to the Mint of Madinat al-Zahra\u02be,\u201d in M. Mar\u00edn (ed.), The \nFormation of al-Andalus. Part 1: History and Society, Ashgate: Variorum, 1998 (The Formation of the Classical \nIslamic World, vol. 46), 329-345.", "start_char_idx": 38103, "end_char_idx": 40085, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "284edd43-259a-4f68-a3da-249f1141b3a4": {"__data__": {"id_": "284edd43-259a-4f68-a3da-249f1141b3a4", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6b50e271-c1bb-449e-a928-4bd3b552b6f2", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "9cfbf5bf7ac7509526240664d80ff375f2269e3db383805adbf0619793fda914", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e768aa4b-416d-4e16-a4a5-c4067a5e90b1", "node_type": "1", "metadata": {}, "hash": "1cac73fe221f65deb54773279c33230f65ad37ee585db70c688a180dfd56fc48", "class_name": "RelatedNodeInfo"}}, "text": "46), 329-345.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nIntroduction to Formulating the Caliphate in the Islamic West \u2022  72\n\nhave seen a resurgence of research in this domain, especially in regard to al-Andalus. New \nfindings and, more importantly, the new direction followed by archaeological programs, \nallow us to access information that is often absent in the literary sources and thus enrich \nthe knowledge we have acquired through previous means, sometimes even contradicting \nit. The advances made in regard to the issue of the caliphate in the Islamic West have \nbeen noteworthy, stretching from its genesis to its urban formulation. The excavations \nin the rib\u0101\u1e6d of \u012agill\u012bz in the High Atlas (Morocco) offer us insight into the daily life of the \nAlmohad movement, before the decisive moment when the caliphate was proclaimed.41 \nThe analysis of the architecture and urbanism of Mad\u012bnat al-Zahr\u0101\u02be, from the point of \nview of archaeology, has provided highly precise information regarding the function of \ndifferent palace areas and the role played by the architectonic forms and their decoration \nin affirming of the identity of the caliphate as well as the sources of its legitimacy.42 In all \nof these domains, the comparative approach is indispensable for its ability to draw clearer \nconclusions .43 The two seminars organized in Madrid included contributions dealing with \nmaterial culture and we hope to publish a dossier devoted to this topic in the near future.\n\n41.  A. S. Ettahiri, A. Fili and J.-P. van Sta\u00ebvel, \u201cContribution \u00e0 l\u2019\u00e9tude de l\u2019habitat des \u00e9lites en milieu rural \ndans le Maroc m\u00e9di\u00e9val : quelques r\u00e9flexions \u00e0 partir de la qa\u1e63ba d\u2019\u012ag\u012bl\u012bz, berceau du mouvement almohade,\u201d in \nS. Guti\u00e9rrez Lloret and I. Grau Mira (ed.), De la estructura dom\u00e9stica al espacio social. Lecturas arqueol\u00f3gicas del \nuso social del espacio (Alicante, 2013), 265-278, and see also above note 22.\n\n42.  A. Vallejo Triano, La ciudad califal de Mad\u012bnat al-Zahr\u0101\u2019. Arqueolog\u00eda de su arquitectura (Cordoba, 2010).\n43.  P. Cressier and A. Vallejo Triano, \u201cMad\u012bnat al-Zahr\u0101\u2019 et \u1e62abra al-Man\u1e63\u016briyya : deux versions d\u2019un \n\nm\u00eame sc\u00e9nario,\u201d Journal of Islamic Archaeology 2 (2) [2015], 139-169, and the Conference Fatimids and \nUmayyads: Competing Caliphates already mentioned (note 32). Transcultural approaches have also been \nundertaken in the case of the Abbasid caliphate: A. H\u00f6fert, Kaisertum und Kalifat: der imperiale Monotheismus \nim Fr\u00fch- und Hochmittelalter (Frankfurt, 2015); W. Drews, Die Karolinger und die Abbasiden von Bagdad. \nLegitimationsstrategien fr\u00fchmittelalterlicher Herrscherdynastien im transkulturellen Vergleich (Berlin, 2009).", "start_char_idx": 40072, "end_char_idx": 42714, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e768aa4b-416d-4e16-a4a5-c4067a5e90b1": {"__data__": {"id_": "e768aa4b-416d-4e16-a4a5-c4067a5e90b1", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "284edd43-259a-4f68-a3da-249f1141b3a4", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "381e5ca2d42d974ea3484ef3d88fbb6fade3b6f08b5f4c6c7e1a9019400d4f0f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cfcbc609-8687-42ff-ad23-5b66a70d7d64", "node_type": "1", "metadata": {}, "hash": "857f47cadc914e0af767da3030f65663b836fa3e284269019232a2f865b4e543", "class_name": "RelatedNodeInfo"}}, "text": "73  \u2022  Maribel Fierro and Patrice cressier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nBibliography\n\nAmara, Allaoua. 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New York-Oxford: Oxford University Press, 2010.", "start_char_idx": 47653, "end_char_idx": 49973, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fd74042e-e624-422e-ad8a-ca1c12e2f887": {"__data__": {"id_": "fd74042e-e624-422e-ad8a-ca1c12e2f887", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cc8d9370-7bf3-45ae-a477-e57c991ba745", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "86e94c27840a3f7e000db14202194873c3c6d1bdc371537a9dd2ed8fc6af4073", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dc90085b-79e0-4933-8a2a-323b9d544500", "node_type": "1", "metadata": {}, "hash": "1baa8eb7a0fa8f0f3dfe751e64680636c79ca996d11a25f284bfcd4efa53ef27", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nIntroduction to Formulating the Caliphate in the Islamic West \u2022  76\n\nGarc\u00eda-Arenal, Mercedes. Messianism and Puritanical Reform: Mahdis of the Muslim West. \nLeiden: Brill, 2006.\n\nGhouirgate, Mehdi. L\u2019Ordre almohade (1120-1269) : une nouvelle lecture anthropologique. \nToulouse: Presses Universitaires du Mirail, 2014.\n\n\u2014\u2014\u2014. \u201cComment se comporter avec un roi chr\u00e9tien: l\u2019ouvrage perdu d\u2019Ab\u016b l-\u1e24asan \u02bfAl\u012b Ibn \nal-Qa\u1e6d\u1e6d\u0101n et les enjeux du c\u00e9r\u00e9monial almohade.\u201d Revue des Mondes Musulmans et de \nla M\u00e9diterran\u00e9e 138 (2015) version online https://remmm.revues.org/8587\n\nG\u00f3mez de Caso Zuriaga, Jaime. \u201cLa cultura isl\u00e1mica medieval ante los restos del mundo \ncl\u00e1sico hispano.\u201d In Luis A. Garc\u00eda Moreno, Esther S\u00e1nchez Medina and Lidia \nFern\u00e1ndez Fonfr\u00eda (eds.). Historiograf\u00eda y representaciones. III Estudios sobre las \nfuentes de la conquista isl\u00e1mica, 233-285. Madrid: Real Academia de la Historia, 2015.\n\nGuichard, Pierre. \u201cLes Almohades.\u201d In J.-C. Garcin (ed.), Etats, soci\u00e9t\u00e9s et cultures du monde \nmusulman m\u00e9di\u00e9val, Xe-XVe si\u00e8cle, Nouvelle Clio, 3 vols., vol. I, 205-232. Paris: Presses \nUniversitaires de France, 1995-2000.\n\nHaddad, Mahmoud. \u201cArab Religious Nationalism in the Colonial Era: Rereading Rashid \nRida\u2019s Ideas on the Caliphate.\u201d Journal of the American Oriental Society 117(2) (1997), \n253-277.\n\nHalm, Heinz. The Empire of the Mahdi. The Rise of the Fatimids, transl. M. Bonner. Leiden: \nBrill, 1996.\n\nHanne, Eric J. Putting the Caliph in his Place. Power, Authority and the Late Abbasid \nCaliphate. Madison, NJ: Fairleigh Dickinson University Press, 2007.\n\nHassan, Mona. Longing for the Lost Caliphate: a Transregional History. Princeton: \nPrinceton University Press, 2016.\n\nHuici Miranda, Ambrosio. Historia pol\u00edtica del imperio almohade. 2 vols. Tetouan: Editora \nMarroqu\u00ed, 1956-7. Repr. with preliminary study by Emilio Molina L\u00f3pez and Vicente \nOltra, 2 vols. Granada: Universidad de Granada, 2000\n\nIbrahim, Tawfiq. \u201cal-Im\u0101m \u02bfAbd All\u0101h on the coinage of al-Andalus and the Maghrib \nal-Aqsa.\u201d Congresso Internazionale di Numismatica, Messina/Taormina, September \n21-26, 2015, https://www.academia.edu/16305297/_Al-Imam_Abd_Allah_on_the_\ncoinage_of_al-Andalus_and_the_Maghrib_al-Aqsa\n\nIdris, H. R. La Berb\u00e9rie Orientale sous les Z\u012br\u012bdes, 2 vols. Paris: Librairie d\u2019Am\u00e9rique et \nd\u2019Orient, Adrien-Maisonneuve, 1959.\n\nal-Idr\u012bs\u012b, \u02bfAl\u012b. al-Im\u0101ma \u02bfinda Ibn T\u016bmart: dir\u0101sa muq\u0101rana ma\u02bfa l-im\u0101miyya al-it\u1e2bn\u00e0 \n\u02bfashariyya. Algiers: s.n., 1991. \n\nhttps://remmm.revues.org/8587\nhttps://www.academia.edu/16305297/_Al-Imam_Abd_Allah_on_the_coinage_of_al-Andalus_and_the_Maghrib_al-Aqsa\nhttps://www.academia.edu/16305297/_Al-Imam_Abd_Allah_on_the_coinage_of_al-Andalus_and_the_Maghrib_al-Aqsa", "start_char_idx": 49977, "end_char_idx": 52699, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dc90085b-79e0-4933-8a2a-323b9d544500": {"__data__": {"id_": "dc90085b-79e0-4933-8a2a-323b9d544500", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fd74042e-e624-422e-ad8a-ca1c12e2f887", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "ce7af9d67084db7e6eed0f333a9ba761d8d8026c1e682f499789886e1e875723", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "17f2354b-2e9b-4171-a7d2-00e3cb3233e4", "node_type": "1", "metadata": {}, "hash": "c2b1eddc12196f6f5e1aa7046f117cba3d205e77feaae7ab575910461b9b6400", "class_name": "RelatedNodeInfo"}}, "text": "77  \u2022  Maribel Fierro and Patrice cressier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nKaddouri, A. Mahdisme. Crise et changement dans l\u02bchistoire du Maroc. Actes de la table \nronde organis\u00e9e \u00e0 Marrakech par la Facult\u00e9 des Lettres et des Sciences Humaines \nde Rabat du 11 au 14 F\u00e9vrier 1993. Rabat: Mansh\u016br\u0101t Kull\u012byat al-\u0100d\u0101b wa-al-\u02bbUl\u016bm \nal-Ins\u0101n\u012byah bi-al-Rab\u0101\u1e6d, 1994.\n\nKassis, Hanna. \u201cCoinage of an Enigmatic Caliph: The Midrarid Muhammad b. al-Fath of \nSijilmasah.\u201d Al-Qan\u1e6dara 9 (1988): 489-504.\n\n\u2014\u2014\u2014. \u201c\u02bfIy\u0101\u1e0d\u02bcs Doctrinal Views and their Impact on the Maghreb.\u201d Maghreb Review 13/1-2 \n(1988): 49-56.\n\n\u2014\u2014\u2014. \u201cMuslim Revival in Spain in the Fifth/Eleventh Century: Causes and Ramifications.\u201d \nDer Islam 67 (1990): 78-110.\n\nKennedy, Hugh. Caliphate: the History of an Idea. New York: Basic Books, 2016.\n\nKersten, Carool (ed.). The Caliphate and Islamic Statehood - Formation, Fragmentation and \nModern Interpretations. 3 vols. Berlin-London: Gerlach Press, 2015.\n\nKhaneboubi, Ahmed. Les premiers sultans m\u00e9rinides, 1269-1331. Histoire politique et \nsociale. Paris: L\u2019Harmattan, 1987.\n\nLagard\u00e8re, Vincent. Les Almoravides jusqu\u2019au r\u00e8gne de Y\u016bsuf b. Tashf\u012bn (1039-1106). Paris: \nL\u2019Harmattan, 1989.\n\nL\u00e9vi-Proven\u00e7al, \u00c9variste. \u201cLe titre souverain des Almoravides et sa l\u00e9gitimation par le \ncalifat \u02bfabb\u0101side.\u201d Arabica II (1955): 265-80.\n\nMakk\u012b, Ma\u1e25m\u016bd \u02bfAl\u012b. Ensayo sobre las aportaciones orientales en la Espa\u00f1a musulmana y su \ninfluencia en la formaci\u00f3n de la cultura hispano-\u00e1rabe. Madrid: Impr. del Instituto de \nEstudios Isl\u00e1micos, 1968.\n\nMartinez-Gros, Gabriel. L\u2019id\u00e9ologie omeyyade : La construction de la l\u00e9gitimit\u00e9 du califat de \nCordoue (Xe\u2013XIe si\u00e8cles). Madrid: Casa de Vel\u00e1zquez, 1992.\n\nMouline, Nabil. Le califat imaginaire d\u2019Ahmad al-Mans\u00fbr. Pouvoir et diplomatie au Maroc \nau XVIe si\u00e8cle. Paris: Presses Universitaires de France, 2015.\n\n\u2014\u2014\u2014. Le califat. Histoire politique de l\u2019islam. Paris: Flammarion, 2016\n\nM\u016bs\u0101, \u02bfIzz al-d\u012bn \u02bfUmar. Al-Muwa\u1e25\u1e25id\u016bn f\u012b l-gharb al-isl\u0101m\u012b tan\u1e93\u012bm\u0101tuhum wa-na\u1e93muhum. \nBeirut: D\u0101r al-gharb al-isl\u0101m\u012b, 1411/1991.\n\nLe polycentrisme dans l\u2019Islam m\u00e9di\u00e9val : les dynamiques r\u00e9gionales de l\u2019innovation in \nAnnales islamologiques 45 (2011).\n\nPel\u00e1ez, Alejandro. El califa ausente. Cuestiones de autoridad en el siglo XI en al-Andalus, \nTrabajo Fin de M\u00e1ster (M\u00e1ster Universitario en Estudios Medievales Hisp\u00e1nicos, UAM) \n27/09/2016.", "start_char_idx": 52702, "end_char_idx": 55048, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "17f2354b-2e9b-4171-a7d2-00e3cb3233e4": {"__data__": {"id_": "17f2354b-2e9b-4171-a7d2-00e3cb3233e4", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dc90085b-79e0-4933-8a2a-323b9d544500", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "3703f9d23ad8d444e68430d80c9e25e4422b50b8ef23ec9cb385df8e16d9c8f6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5d8a2071-426d-4569-9a32-a6ca67a6bb21", "node_type": "1", "metadata": {}, "hash": "e14495ec4f156fd6433862da8f630573952b2456cb2051a7d648ae172d659880", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nIntroduction to Formulating the Caliphate in the Islamic West \u2022  78\n\n\u2014\u2014\u2014. El califa ausente: cuestiones de autoridad en al-Andalus durante el siglo XI. Madrid: \nLa Erg\u00e1stula, 2018.\n\nPe\u00f1a Mart\u00edn, Salvador. \u201cEl t\u00e9rmino de origen cor\u00e1nico amr All\u0101h (Disposici\u00f3n de Dios) y el \nlinguocentrismo trascendente isl\u00e1mico, en torno al siglo XII.\u201d Anaquel de Estudios \n\u00c1rabes 22 (2011): 197-224.\n\nQureshi, M. Naeem Pan-Islam in British Indian Politics: A Study of the Khilafat Movement, \n1918-1924. Leiden-Boston: Brill, 1999.\n\nRam\u00edrez del R\u00edo, Jos\u00e9. La orientalizaci\u00f3n de al-Andalus: Los d\u00edas de los \u00e1rabes en la \npen\u00ednsula ib\u00e9rica. Sevilla, 2002.\n\nAl-Rasheed, Madawi, Carool Kersten and Marat Shterin (eds.). Demystifying the Caliphate: \nHistorical Memory and Contemporary Contexts. Oxford: Oxford University Press, \n2012.\n\nRebstock, Ulrich. Die Ibaditen im Magrib (2-8, 4-10 Jh): Die Geschichte einer Berberwegung \nim Gewand des Islam. Berlin: K. Schwarz, 1983.\n\nRosado Llamas, Mar\u00eda Dolores. La dinast\u00eda \u1e25amm\u016bd\u00ed y el califato en el s. XI. Malaga: Centro \nde Ediciones de la Diputaci\u00f3n de M\u00e1laga, 2008.\n\nRubiera, Mar\u00eda Jes\u00fas. \u201cEl califato nazar\u00ed,\u201d Al-Qan\u1e6dara XXIX (2008): 293-305.\n\nSafran, Janina. The Second Umayyad Caliphate: The Articulation of Caliphal Legitimacy in \nal-Andalus. Cambridge (MA): Harvard University Press, 2000.\n\nShatzmiller, Maya. The Berbers and the Islamic State. The Mar\u012bnid Experience in \nPre-Protectorate Morocco. Princeton: Markus Wiener, 2000.\n\nVallejo Triano, Antonio. La ciudad califal de Mad\u012bnat al-Zahr\u0101\u2019. Arqueolog\u00eda de su \narquitectura. Cordoba: Almuzara, 2010.\n\nvan Sta\u00ebvel, Jean-Pierre, Ahmed S. Ettahiri and Abdallah Fili. \u201cNouvelles recherches \narch\u00e9ologiques sur les origines de l\u2019empire almohade au Maroc : les fouilles d\u2019\u00ceg\u00eel\u00eez.\u201d \nComptes rendus des s\u00e9ances de l\u2019Acad\u00e9mie des inscriptions et belles-lettres, 2013: \n1109-1142.\n\nvan Sta\u00ebvel, Jean-Pierre. \u201cL\u2019art almohade fut-il r\u00e9volutionnaire ?\u201d Perspective. Actualit\u00e9 en \nhistoire de l\u2019art 2 (2017): 81-102.\n\n\u2014\u2014\u2014. \u201cLa foi peut-elle soulever les montagnes ? R\u00e9volution almohade, morphologie sociale \net formes de domination dans l\u2019Anti-Atlas et le Haut-Atlas (d\u00e9but XIIe s.).\u201d Revue des \nmondes musulmans et de la M\u00e9diterran\u00e9e 135 (2014): 49-76.\n\nViguera, Mar\u00eda Jes\u00fas. \u201cLas cartas de al-Gaz\u0101l\u012b y al-\u1e6cur\u1e6d\u016b\u0161\u012b al soberano almor\u00e1vid Y\u016bsuf b. \nTa\u0161uf\u012bn.\u201d Al-Andalus XLII (1977): 341-374.", "start_char_idx": 55052, "end_char_idx": 57444, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5d8a2071-426d-4569-9a32-a6ca67a6bb21": {"__data__": {"id_": "5d8a2071-426d-4569-9a32-a6ca67a6bb21", "embedding": null, "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6852", "node_type": "4", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "7452c9e6491ff821b97df3fc1e955e5b53bf12947aa3f41c3f0c7782c1a86ea1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "17f2354b-2e9b-4171-a7d2-00e3cb3233e4", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "d26780f734e505fdd8f68e9503a42dbb1f0211010e2c293feba9abe7a8d4df22", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "32d8bb0a-8dce-4e61-8dd8-123d53fcef7b", "node_type": "1", "metadata": {}, "hash": "93f7d817d6d041bd33495f6f2376475c0fec88e1ec9ed978fcd7486df95c0956", "class_name": "RelatedNodeInfo"}}, "text": "79  \u2022  Maribel Fierro and Patrice cressier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nWasserstein, David J. The Caliphate in the West. An Islamic Political Institution in the \nIberian Peninsula. Oxford: Oxford University Press, 1993.\n\nWaterbury, John. The Commander of the Faithful. The Moroccan Political Elite\u2014A Study in \nSegmented Politics. New York: Columbia University Press, 1970.\n\nWillis, John \u201cDebating the Caliphate: Islam and Nation in the Work of Rashid Rida and Abul \nKalam Azad.\u201d The International History Review 32(4) (2010): 711-732.\n\nY\u00fccesoy, Hayrettin. Messianic Beliefs and Imperial Politics in Medieval Islam: The Abbasid \nCaliphate in the Early Ninth Century. Columbia, SC: University of South Carolina \nPress, 2009.\n\nZadeh, Travis. \u201cFrom Drops of Blood: Charisma and Political Legitimacy in the Translation \nof the \u02bfUthm\u0101nic codex of al-Andalus.\u201d Journal of Arabic Literature 39/3 (2008): \n321-46.", "start_char_idx": 57448, "end_char_idx": 58353, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "32d8bb0a-8dce-4e61-8dd8-123d53fcef7b": {"__data__": {"id_": "32d8bb0a-8dce-4e61-8dd8-123d53fcef7b", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5d8a2071-426d-4569-9a32-a6ca67a6bb21", "node_type": "1", "metadata": {"identifier": "alusur-6852", "author": "Fierro, Maribel; Cressier, Patrice", "title": "Introduction", "date": "2018-11-15", "file": "alusur-6852.pdf"}, "hash": "c3e75da29d70d87a16017947dc8973478198a2ac22a42c300231f8b74cacf1cb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b5df9fd4-b54f-440d-a453-cad9f006ae2d", "node_type": "1", "metadata": {}, "hash": "a1a414e1eb36abc2df44081804577ff8410fefc8f5272a00bd7fdf6e7197a45e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018): 80-95\n\nWriting for the Caliphate:\nThe Unique Necklace by Ibn \u02bfAbd Rabbih*\n\nIsabel Toral-NIehoff\nFreie Universit\u00e4t Berlin\n\n(itoral@zedat.fu-berlin.de)\n\nIn the year 316/929, the Umayyad emir \u02bfAbd al-Ra\u1e25m\u0101n, who had been ruling in al-An-dalus since 300/912 as successor to his grandfather \u02bfAbdall\u0101h (275/888\u2013300/912), ended the long period of the Umayyad emirate in Cordoba that had begun in 136/754.1 He \nachieved this through a dramatic course of action: by assuming the title of Commander of \nthe Faithful (am\u012br al-mu\u02bemin\u012bn) and then asserting the prerogatives of khu\u1e6dba and sikka. \nThus he initiated the short but splendid era of the Second Umayyad caliphate that lasted \n\n* This work was presented in the II Jornada de Estudios los Califatos del Occidente Islamico and was worked \nout in the context of my participation in the research project I+D funded by the Spanish Ministry of Economy \nand Competitiveness, ref. FFI2013\u201243172-P.  \n\n1.  M. Fierro, \u201cSobre la adopci\u00f3n del t\u00edtulo califal por \u02bfAbd al-Ra\u1e25m\u0101n III,\u201d Sharq Al-Andalus 6 (1989), 33-42.\n\nAbstract\nThis study undertakes a political reading of the \u02bfIqd al-far\u012bd by Ibn \u02bfAbd Rabbih (246/860-328/940). It proposes \nto identify this adab encyclopaedia, composed in Cordova as a \u201ccaliphal\u201d composition, by interpreting its \nconceptual agenda and compositional structure against the background of (neo-) Umayyad caliphal ideology \nas reconstructed by Janina Safran and Gabriel Martinez-Gros. It reads the text as \u201cimperialistic\u201d in its claim to \nrepresent Umayyad leadership, as unique and universal, against that of its contemporary rivals, the Abbasids \nand Fatimids. The Umayyads in al-Andalus suffered from a peculiarly precarious legitimacy, since, in contrast to \nthe Abbasids and Fatimids, they could not refer to a kinship link to the Prophet. Their territory was also situated \nfar outside the central lands of Islam and did not dominate the Holy Sites in the \u1e24ij\u0101z (required for a caliph), \nwhich was a source of embarrassment. Therefore, there was a particularly strong need for a consistent ideology \nto compensate for this weakness. The study concentrates on three arguments. First, that the \u02bfIqd al-Far\u012bd was \nwritten by a man of the Umayyad regime under the tutelage of the caliph; second, that the \u02bf Iqd reflects a cultural \nprogram that aimed at educating Cordovan elites according to cultural models set forth by caliphal Baghdad; \nand third, that, as an encyclopaedia, it reflects an inclusive, globalizing, culturally imperialistic program that \nmatched the contemporaneous caliphal universal aspirations of the Umayyad regime.\n\nA\nl-\u02bf\n\nU\n\u1e63\u016b\n\nr \nal\n\n-W\nus\n\n\u1e6d\u0101\n \n\n   \n   \n\n   \n   \n\n   \n   \n\n   \nC\n\nre\nat\n\niv\ne \n\nC\nom\n\nm\non\n\ns\n\nmailto:itoral%40zedat.fu-berlin.de?subject=", "start_char_idx": 47, "end_char_idx": 2821, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b5df9fd4-b54f-440d-a453-cad9f006ae2d": {"__data__": {"id_": "b5df9fd4-b54f-440d-a453-cad9f006ae2d", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "32d8bb0a-8dce-4e61-8dd8-123d53fcef7b", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "de3ef3fb606620c2985aa59e36143250687ed3b29481833d8e8d73f99746cf58", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "008901b7-30cf-4d38-b1a8-3f6a0e39fad5", "node_type": "1", "metadata": {}, "hash": "a68ad969eed9dfe30f309365184105f2b375cefb16cdec5861539a9a11382451", "class_name": "RelatedNodeInfo"}}, "text": "81  \u2022  Isabel Toral-NIehoff\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nuntil 422/1031.2 The period of Umayyad al-Andalus not only signified an important moment \nin Islamic history, but was also a time of extraordinary cultural splendour that would later \nbe celebrated as a Golden Age comparable to the mythical Baghdad of the Abbasids and \nmemorialized as a period of vivid cultural and intellectual activity that produced remarkable \nachievements in literature, art, and science, many of which would gain status as timeless \nclassics of Arabic culture.\n\nOne of the many masterpieces produced in caliphal Cordoba is the multivolume Unique \nNecklace (al-\u02bfIqd al-Far\u012bd) by Ibn \u02bfAbd Rabbih (246\u2013328/860\u2013940), a popular literary \ncompendium that exists in more than 100 manuscripts and was frequently quoted, excerpted \nand summarized.3 The enthusiastic exordium in the Beirut reprint of the standard Cairo \nedition of 1940-53, for instance, clearly expresses the high esteem in which the book is \nheld in Arab culture to date.4 It is regrettable that we still lack profound studies of this \nextremely rich collection that, like many other adab anthologies, has been regularly used \nas a material quarry for the study of akhb\u0101r, but almost never evaluated as a composition \nin its own right.5 This neglect is also particularly unfortunate since the \u02bfIqd stands out as \nthe most extended and sophisticated literary text composed before the final collapse of the \nUmayyad regime in 422/1031, which allows it to capture the self-perception of intellectual \nelites during the triumphant phase of the caliphal age without the distortion of nostalgia \nand decadence that we find in most of our sources.6 \n\n2.  For this denomination, used to make a distinction from the \u201cFirst\u201d Umayyad Caliphate in Damascus, cf. J. \nM. Safran, The Second Umayyad Caliphate: The Articulation of Caliphal Legitimacy in al-Andalus (Cambridge, M. \n2000). The Umayyads had ruled as emirs since 138/754 on the Iberian Peninsula and had never recognized the \nlegitimacy of the Abbasid caliphate in the East; however, they never asserted their own counterclaim until then.\n\n3. For a state of research on the \u02bfIqd, J. Haremska, \u201cIbn Abd Rabbih,\u201d in Biblioteca de al-Andalus, vol. 1, \ned. J. Lirola Delgado, Enciclopedia de la cultura Andalus\u00ed 1 (Almer\u00eda, 2009), 620\u20139; R. Ari\u00e9, \u201cUn lettr\u00e9 hispano-\nmusulman du Haut Moyen Age: Ibn Abd Rabbih. \u00c9tat des recherches,\u201d in Homenaje a Jos\u00e9 M. F\u00f3rneas, (Granada \n1994), I, 65\u201372; J. Veglison El\u00edas de Molins, El collar \u00fanico, de Ibn Abd Rabbihi (Madrid: Sintesis, 2007); W. \nWerkmeister, Quellenuntersuchungen zum Kit\u0101b al-\u02bbIqd al-far\u012bd des Andalusiers Ibn \u02bbAbdrabbih: (246/860-\n328/949): ein Beitrag zur arabischen Literaturgeschichte (Berlin: K. Schwarz, 1983); HATA, \u201cHistoria de los \nAutores y Transmisores Andalus\u00edes (Hata),\u201d http://kohepocu.cchs.csic.es/.\n\n4. S. pp. alif-y\u0101\u2019 by \u02bfUmar Tudm\u012br\u012b in Ibn\u02bbAbd Rabbih, Kit\u0101b al-\u02bfIqd al-far\u012bd, 7, + Index, ed. A. Am\u012bn and I. \nal-Aby\u0101r\u012b (Bayr\u016bt, 1990; repr. Ed. 1940-53, Cairo).", "start_char_idx": 2824, "end_char_idx": 5843, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "008901b7-30cf-4d38-b1a8-3f6a0e39fad5": {"__data__": {"id_": "008901b7-30cf-4d38-b1a8-3f6a0e39fad5", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b5df9fd4-b54f-440d-a453-cad9f006ae2d", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "08574266e24e6389c9b2e974183608e1a5ad3c62b6a357e37ecde14d679c4411", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9669a4ca-df69-4890-a250-c866d6c66df0", "node_type": "1", "metadata": {}, "hash": "dc285939562dea35f189a7c459049706b17a1ae7ce558db67e363ccfee9573c2", "class_name": "RelatedNodeInfo"}}, "text": "Ed. 1940-53, Cairo).\n\n5.The only monograph on the \u02bf Iqd to date is J. Veglison El\u00edas de Molins, El collar \u00fanico, de Ibn Abd Rabbihi, but \nis rather a short summary of previous studies. The author of this article is preparing a monograph on the \u02bfIqd. \nIt should be said that in the last several years, there have been several published studies that study compendia \nas compositions in their own right, such as the very inspiring by H. Kilpatrick, Making the Great Book of Songs: \nCompilation and the Author\u2019s Craft in Ab\u016b l-faraj al-I\u1e63bah\u0101n\u012b\u2019s Kit\u0101b al-Agh\u0101n\u012b (London, 2003). For the problems \nof authorship in pre-Modern Arabic literature cf. the studies collected in L. Behzadi & J. H\u00e4meen Anttila (eds), \nConcepts of authorship in Pre-Modern Arabic Texts (Bamberg, 2015).\n\n6. For this perspective of later sources that look at the caliphate as a symbol and reference of past unity in \nal-Andalus cf. G. Martinez-Gros, L\u2019id\u00e9ologie omeyyade: la contruction de la l\u00e9gitimit\u00e9 du Califat de Cordoue (xe-xie \nsi\u00e8cles) (Madrid, 1992), 163-328 and 185-195; cf. also J. Safran, The second Umayyad Caliphate: The articulation \nof caliphal legitimacy in al-Andalus (Cambridge, M. 2000), 185-195.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nWriting for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih  \u2022  82\n\nThe following study proposes to undertake a political reading of this text that prima \nfacie presents itself as a non-political, literary compendium.7 It should be mentioned that, \nnevertheless, certain passages do convey a more explicit political message. In a previous \nstudy, I have already discussed the historical sections found in book 15 in the \u02bfIqd, \u201cThe \nBook of the Second Adorable Jewel on Caliphs, their Histories, and Battles.\u201d There I have \nshown that Ibn \u02bfAbd Rabbih organized his history as biographies of an uninterrupted chain \nof legitimate rulers (khulaf\u0101\u02be) that linked the Prophet, via the eastern Umayyads, with the \nUmayyads in al-Andalus, ending with \u02bfAbd al-Ra\u1e25m\u0101n al-N\u0101\u1e63ir. As already emphasized by \nJanina Safran, this \u201cchain of authority\u201d (connected by genealogy and legitimate delegation) \nwas the main argument the Umayyads in al-Andalus used to support their claim to universal \nrule.8 From a more general perspective, the first book in the \u02bfIqd, dealing with sul\u1e6d\u0101n, \ngives us an idea of Ibn \u02bfAbd Rabbih\u2019s idea of governance and good rule, which coincides \nwith the adab-standards of the time: political author ity is part of the divine order and \nis bestowed by God; and good advice by adequate counsellors is essential.9 Finally, the \ntext also presents interesting information regarding Ibn \u02bfAbd Rabbih\u2019s understanding of \nthe Umayyad caliphate in his urj\u016bza on the military campaigns of caliph \u02bfAbd al-Ra\u1e25m\u0101n \nal-N\u0101\u1e63ir, studied by James T. Monroe.10\n\nThis article approaches the question from a different angle.", "start_char_idx": 5823, "end_char_idx": 8663, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9669a4ca-df69-4890-a250-c866d6c66df0": {"__data__": {"id_": "9669a4ca-df69-4890-a250-c866d6c66df0", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "008901b7-30cf-4d38-b1a8-3f6a0e39fad5", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "7bc2c1456d1d5e9b84267554d7f66611ac5f4759b57bfb8374e720066504d344", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "008baf72-3c8e-4292-91e1-f8657f691599", "node_type": "1", "metadata": {}, "hash": "2302386715157678f9723364c37b65bc267305e3876120c66c38ae624548d796", "class_name": "RelatedNodeInfo"}}, "text": "It proposes to read this adab \ntext as a caliphal composition by interpreting its conceptual agenda and compositional \nstructure against the background of the (neo-)Umayyad caliphal ideology as reconstructed \nby Janina Safran and Gabriel Martinez-Gros, and assumed to be basically imperialistic \nin its claim to be the unique and universal leadership against its contemporary rivals, \nthe Abbasids and the Fatimids.11 As both scholars point out, the Umayyads in al-Andalus \nsuffered from a peculiarly precarious legitimacy, since, in contrast to the Abbasids and \nFatimids, they could not refer to their parentage with the Prophet. In addition, the fact that \ntheir territory was situated far outside the central lands of Islam and did not dominate the \n\n7.  The task involves the difficulty of undertaking the political reading of a literary text, i.e. of \u201cpoliticising the \naesthetic\u201d which is indeed a methodological challenge. Julia Bray has rightly observed that it is not possible to \nread the \u02bf Iqd as a plain piece of political propaganda: J. Bray, \u201c\u02bfAbbasid Myth and the Human Act: Ibn \u02bf Abd Rabbih \nand Others,\u201d in On Fiction and Adab in Medieval Arabic Literature, ed. P. F. Kennedy, (Wiesbaden: Harrassowitz, \n2005), 1\u201354.\n\n8.  I. Toral-Niehoff, \u201cHistory in Adab Context: \u201cThe Book on Caliphal Histories\u201d by Ibn \u02bfAbd Rabbih (246/860\u2013\n328/940),\u201d Journal of Abbasid Studies 2, no. 1 (2015), 79; for the \u201cchain\u201d Safran, The Second Umayyad Caliphate, \n32. \n\n9.  Cf. I. Toral-Niehoff \u201cThe \u2018Book of the Pearl of the Ruler\u2019 in the Unique Necklace by Ibn \u02bfAbd Rabbih: \nPreliminary Remarks,\u201d In Global Medieval: Mirrors for Princes Reconsidered, edited by R. Forster and N. Yavari \n(Boston, Mass., 2015), 134\u201350.\n\n10.  J. T. Monroe, \u201cThe Historical Arjuza of Ibn Abd Rabbih, a Tenth Century Hispano-Arabic Epic Poem,\u201d \nJournal of the American Oriental Society 91 (1971), 67-95.\n\n11.  Safran, The Second Umayyad Caliphate and Martinez-Gros, L\u2019id\u00e9ologie omeyyade. I do not follow the \nfar-reaching thesis of Martinez-Gros about an \u201cesoteric\u201d aspect of this ideology; however, his book underlines \nrightly the importance of studying the legitimizing discourse for the Second Umayyads because of its \nprecariousness. It is regrettable that he did not study the \u02bfIqd from this perspective in his book. \n\n\n\n83  \u2022  Isabel Toral-NIehoff\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nHoly Sites in the \u1e24ij\u0101z (as was required for a caliph) was embarrassing.12 Therefore, we must \nsuppose that they felt an even greater need to develop a convincing and coherent caliphal \nideology to compensate for this weakness.\n\nTo this end, the following study concentrates on three arguments. First, that the text \nwas written by a man of the regime, i.e. by a caliphal man, in the sense that he was a \nrepresentative for the cultural elites of his day who stood close to the caliph; from this, we \ncan presume that his oeuvre reflects the caliphal perspective. It is also of importance that \nthe Umayyad regime was very concentrated on Cordoba, a city that emerges in our sources \nas practically the sole focus of political and cultural life in al-Andalus in the early fourth/\ntenth century. The multifocal and variegated panorama of potential sponsors and competing \ncenters that we find in the contemporaneous East, which provided the opportunity for a \ncertain independence among intellectuals and litterateurs,13 is not to be found in al-Andalus \nin this period.", "start_char_idx": 8664, "end_char_idx": 12095, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "008baf72-3c8e-4292-91e1-f8657f691599": {"__data__": {"id_": "008baf72-3c8e-4292-91e1-f8657f691599", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9669a4ca-df69-4890-a250-c866d6c66df0", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "9f406772fc1f283568e197fae762419df6a42aaf37c91b1b5b4fbac75078a1b6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ea09e7fc-3fb9-4758-adfa-824863ba8ff8", "node_type": "1", "metadata": {}, "hash": "1302be8ccd0fe788e4e8bbdbb5cd67021d09525cc6574c38f27247e43b59342f", "class_name": "RelatedNodeInfo"}}, "text": "For this reason, I regard it as quite unlikely that a poet of limited economic \nresources, as was the case for Ibn \u02bfAbd Rabbih, would have been able to compose an oeuvre \nof such proportions without the endorsement of the caliph. \n\nSecond, I will argue that the \u02bfIqd reflects a cultural program that aimed at educating \nthe Cordovan elites and transforming them into veritable caliphal men per cultural models \nalready establishd by Baghdad. The court culture in Baghdad had already been the model \nthroughout the first stages of the \u201corientalization\u201d of al-Andalus in the third/ninth century, \nduring the advent of the noteworthy singer al-Ziry\u0101b (d. 243/857) and it continued to be the \nstandard in the tenth14.\n\nThe third argument is very much connected with the second one. After showing that \nthe \u02bfIqd is a very encyclopaedic adab work (the \u02bfIqd is a case in point exemplifying that the \nphenomena of encyclopaedism and adab often appear in conjunction), I will put forth the \nthesis that this encyclopaedism makes the \u02bfIqd very caliphal since it reflects an inclusive, \nglobalizing, imperialistic cultural program that matched the contemporaneous caliphal \nuniversal aspirations of the Umayyad regime. \n\nThe \u02bfIqd: Written by a Caliphal Man\n\nFirst, the caliphal dimension of the \u02bfIqd is suggested by the biographical data: Ab\u016b \u02bfUmar \nA\u1e25mad b. Mu\u1e25ammad b. Ibn \u02bfAbd Rabbih (246/860\u2013328/940), though not a politician, was \nin close personal proximity to the ruling elite surrounding the caliph and, not being very \nwealthy, he depended on their favor and economic support. The clear indications are that \nhe was a regular member of the courtly circles in Umayyad Cordoba, to which he likely \n\n12.  Cf. the locus classicus \u201cHe who controls the two sanctuaries Mecca and Medina and leads the pilgrimage \nthus merits the caliphate\u201d in, e.g., Ya\u02bfq\u016bb\u012b (d. 284/897), Ta \u02ber\u012bkh, II, 321. For the spatial aspects in the \u02bfIqd, see \nToral-Niehoff, \u201cHistory in Adab Context,\u201d 73. \n\n13.  L. Osti, \u201cCulture, Education and the Court,\u201d in Crisis and Continuity at the Abbasid Court, Formal and \nInformal Politics in the Caliphate of al-Muqtadir (295\u2013320/908\u2013932), ed. by M. van Berkel, N. M. El Cheikh, H. \nKennedy and L. Osti (Leiden, 2013), 187-214. \n\n14.  J. Ram\u00edrez del R\u00edo, La orientalizaci\u00f3n de al-Andalus: Los d\u00edas de los \u00e1rabes en la pen\u00ednsula ib\u00e9rica (Sevilla, \n2002).\n\nfile:///Users/Marie/Desktop/Abu%20Sarah%20Dropbox/Marie%20Abu%20Sarah/Academics/UW/UW%20RTFs/ \nfile:///Users/Marie/Desktop/Abu%20Sarah%20Dropbox/Marie%20Abu%20Sarah/Academics/UW/UW%20RTFs/ \nfile:///Users/Marie/Desktop/Abu%20Sarah%20Dropbox/Marie%20Abu%20Sarah/Academics/UW/UW%20RTFs/ \n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nWriting for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih  \u2022  84\n\nbelonged from the times of emir Mu\u1e25ammad (reg. 238/852273/886) until his death under \nthe rule of \u02bfAbd al-Ra\u1e25m\u0101n in 328/940,15 functioning mainly as court poet. He came from \na local family whose members had been clients (maw\u0101l\u012b) of the Umayyads since the rule of \nemir Hish\u0101m I (reg.", "start_char_idx": 12096, "end_char_idx": 15135, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ea09e7fc-3fb9-4758-adfa-824863ba8ff8": {"__data__": {"id_": "ea09e7fc-3fb9-4758-adfa-824863ba8ff8", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "008baf72-3c8e-4292-91e1-f8657f691599", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "efb0454f8a940e92b3aaafd63515b152931f6bd7ede272eef8f513ce90c03944", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "993eb7f5-a5de-4219-9cb2-db7efd0ac65a", "node_type": "1", "metadata": {}, "hash": "f693f8a7be26fdcc6f18c7131db97646bb99387863664f8729b39ba0d6a6a12a", "class_name": "RelatedNodeInfo"}}, "text": "172/788\u2013180/796).16 The Umayyad clients formed a privileged group, \nwhose support was essential for the Umayyad regime, however, Ibn \u02bfAbd Rabbih seems to \nhave been regarded as being of a lower status,17 probably because he did not belong to the \nprestigious maw\u0101l\u012b of Eastern stock (i.e. descendants of those maw\u0101l\u012b who had immigrated \nin earliest times from the East, mainly from Syria18); in fact he was a local mawl\u0101. Ibn \u02bfAbd \nRabbih belonged to a class of citizens on the inferior rung of the social ladder who sought \nthe patronage of those above them: this is suggested by the fact that he addressed several of \nhis panegyrics to two prestigious members of the elite buyut\u0101t (large aristocratic houses), \nnamely to the commander A\u1e25mad b. Mu\u1e25ammad b. Ab\u012b \u02bfAbd\u0101\u02be19 and the minister \u02bfAbdall\u0101h \nb. Mu\u1e25ammad al-Zajj\u0101l\u012b,20 which indicates that the precariously employed court poet was \nseeking to gain access to the inner circles.21 We do not know if he ever held an official \nposition in the court administration as a k\u0101tib or some other capacity.22 After a period \nspent outside Cordoba during the fitna at the end of the 3rd/9th century, he returned to \nthe Umayyad court of Cordoba around 300/912, where he spent the last decades of his life \nas court poet of \u02bfAbd al-Ra\u1e25m\u0101n al-N\u0101\u1e63ir, whom he praised in numerous poems, the most \nfamous being a long urj\u016bza celebrating military campaigns undertaken at the beginning \nof his rule.23 It is likely that the cumbersome collection and composition of the \u02bfIqd took \nplace during this tranquil period in his life, under the tutelage of \u02bfAbd al-Ra\u1e25m\u0101n al-N\u0101\u1e63ir. \nHowever, although it is highly probable, we do not know if the caliph officially sponsored \n\n15.  Cf. Werkmeister, Quellenuntersuchungen zum Kit\u0101b al-\u02bbIqd al-far\u012bd des Andalusiers Ibn \u02bbAbdrabbih, \n18\u201319. \n\n16.  Ibn-al-Fara\u1e0d\u012b, Kit\u0101b ta\u02ber\u012b\u1e96 \u02bfulam\u0101\u02be al-Andalus, ed. F. Codera (Matriti, 1892), no. 118.\n17.  Actually, he and his family do not appear among the buyut\u0101t listed by Mohamed M\u00e9ouak in his \n\nprosopographical study of the elites in Umayyad Cordoba: M. M\u00e9ouak, Pouvoir souverain, administration \ncentrale et \u00e9lites politiques dans l\u2019Espagne umayyade: (iie-ive/viiie-xe si\u00e8cles) (Helsinki, 1999). His ancestor is \nmentioned in M. Fierro, \u201cLos maw\u0101l\u012b de \u02bfAbd al-Ra\u1e25m\u0101n I,\u201d Al-Qantara XX (1999), 65-98, number 49. \n\n18.  i.e. what M. M\u00e9ouak calls \u201cLe noyeau dur du personnel politique: Les buy\u016bt\u0101t d\u2019origine \u201carabo-orientale\u201d/\nmawl\u0101,\u201d Pouvoir souverain, 74\u2013162.\n\n19.  Werkmeister, Quellenuntersuchungen zum Kit\u0101b al-\u02bbIqd al-far\u012bd des Andalusiers Ibn \u02bbAbdrabbih, 19. \nFor this prestigious family, cf. M\u00e9ouak, Pouvoir souverain, 77\u201379. For A\u1e25mad b. Mu\u1e25ammad, the most famous \nmember of the family, cf. p. 88-91. He was in charge of the Cordovan army under emir \u02bfAbdall\u0101h and \u02bfAbd \nal-Ra\u1e25m\u0101n III. He died in 303/917.\n\n20.", "start_char_idx": 15136, "end_char_idx": 17967, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "993eb7f5-a5de-4219-9cb2-db7efd0ac65a": {"__data__": {"id_": "993eb7f5-a5de-4219-9cb2-db7efd0ac65a", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ea09e7fc-3fb9-4758-adfa-824863ba8ff8", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "2c2e5b3ea0733a0b99a06109e0e72c09aa986d27f3f8e74c433d6a08ffe30059", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3e35ca8d-811d-454a-9f88-f2fbe0eb7460", "node_type": "1", "metadata": {}, "hash": "deaa2b8471c40d3939b17b419bb775346461db10f15f1c93e401c2050def0749", "class_name": "RelatedNodeInfo"}}, "text": "He died in 303/917.\n\n20.  M\u00e9ouak, Pouvoir souverain, 177. He was one of the secretaries of emir \u02bfAbdall\u0101h and continued holding \ndiverse administrative positions under \u02bfAbd al-Ra\u1e25m\u0101n III. Died in 301/914.\n\n21.  Werkmeister, Quellenuntersuchungen zum Kit\u0101b al-\u02bbIqd al-far\u012bd des Andalusiers Ibn \u02bbAbdrabbih, 19.\n22.  Under the turbulent rule of emir \u02bfAbdall\u0101h (275/888300/912) he left Cordoba and searched for the \n\nprotection of the rebellious Ibn \u1e24ajj\u0101j in Seville, a semi-independent chiefdom under the rule of one of the \nleading Sevillian families, the Ban\u016b Hajj\u0101j: Werkmeister, Quellenuntersuchungen zum Kit\u0101b al-\u02bbIqd al-far\u012bd des \nAndalusiers Ibn \u02bbAbdrabbih, 20. This episode not only indicates a certain alienation from the emiral court, but \nalso the fragility of his position.\n\n23.  Monroe, \u201cThe Historical Arjuza of Ibn Abd Rabbih.\u201d The urj\u016bza is quoted in the \u02bfIqd in the 15th book.\n\n\n\n85  \u2022  Isabel Toral-NIehoff\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nthe time-consuming composition of the \u02bfIqd, as the text does not contain a formal dedication \nto the caliph. It is important to note, however, that formal dedications within prefaces were \nnot yet a convention of the genre at the time, so one would not necessarily have expected \nto find one.24\n\nA very interesting point in Ibn \u02bfAbd Rabbih\u2019s biography is that he never left al-Andalus25 \nto undertake pilgrimage and study in the Islamic East as many of his contemporaries did.26 \nThis means that in order to compose his enormous collection of adab, Ibn \u02bfAbd Rabbih \nwould have had to cull from the copious Iraqi material that was already circulating in \nCordoba at the time. In this regard, the \u02bfIqd is an indirect testimony about the quality and \nquantity of Abbasid material that had reached al-Andalus by then, and which marked the \nclimax of the \u201cIraqization\u201d of al-Andalus that had begun in the 3rd/9th century.27 Further, it \nindicates the astonishing degree of cultural globalization in the Islamicate world of the age, \na point that will be addressed later. With regard to this, it is also important to consider Ibn \n\u02bfAbd Rabbih\u2019s excellent education: Ibn al-Fara\u1e0d\u012b mentions in his entry on Ibn \u02bfAbd Rabbih \nhis three distinguished teachers: Baq\u012b b. Makhlad (d. 276/889), Mu\u1e25ammad b. Wa\u1e0d\u1e0d\u0101\u1e25  \n(d. 287/900) and Mu\u1e25ammad b. \u02bfAbd al-Sal\u0101m al-Khushan\u012b (d. 286/899). The first two were \nthe most celebrated fuqah\u0101\u02be and mu\u1e25addith\u016bn of the period and are credited with being \nthe first to introduce \u02bfilm al-had\u012bth in al-Andalus, a discipline until then scarcely known \nin a region where M\u0101likism and the unsystematic doctrine of fiqh had been firmly rooted \nsince the days of Emir al-\u1e24akam (reg. 154/770\u2013206/822).28 The third teacher was a famous \nscholar who introduced substantial poetry, philology and adab material to al-Andalus.29 \nA commonality between the three is that they spent long periods of time in the cultural \ncenters of the East before becoming some of the most important disseminators of Abbasid \nculture, science, and wisdom in al-Andalus.", "start_char_idx": 17943, "end_char_idx": 20955, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3e35ca8d-811d-454a-9f88-f2fbe0eb7460": {"__data__": {"id_": "3e35ca8d-811d-454a-9f88-f2fbe0eb7460", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "993eb7f5-a5de-4219-9cb2-db7efd0ac65a", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "5133927637becfbcd65fad47c0b91f23248dfb9905754e12a96d0c06c04f090f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "02b7c62e-83e0-473b-8189-584cf85ec8c5", "node_type": "1", "metadata": {}, "hash": "0a0c2a59a092ab1ddd3d2fbb843b5b207527c84bd13f99422b44d28bbf8a7faa", "class_name": "RelatedNodeInfo"}}, "text": "In summary, since Ibn \u02bfAbd Rabbih was in close contact with the center of power and \ndependent on the favor of higher social circles, we must suppose a certain level of political \ninvolvement on his part. It is also highly improbable that he could have composed his huge \noeuvre without the backing of the Umayyads and especially of the caliph, so we can assume \nthat his oeuvre will most likely reflect the caliphal standpoint and ideology. \n\n24.  P. Freimark, Das Vorwort als literarische Form in der Arabischen Literatur (M\u00fcnster, 1967), 109-11.\n25.  Werkmeister, Quellenuntersuchungen zum Kit\u0101b al-\u02bbIqd al-far\u012bd des Andalusiers Ibn \u02bbAbdrabbih, 22\u201323; \n\ndiscussing also M. Shafi, \u201cA Description of the Two Sanctuaries of Islam by Ibn Abd Rabbihi,\u201d in A Volume \nof Oriental Studies presented to Edward G. Browne on his 60th Birthday, ed. T.W Arnold and R. A. Nicholson \n(Cambridge, 1922), 416\u201338, who claims he had done the pilgrimage in Mecca. \n\n26.  M. Mar\u00edn, \u201cLa transmisi\u00f3n del saber en al-Andalus (hasta 300/912),\u201d al-Qantara 8 (1987), 87-98; L. Molina, \n\u201cLugares de destino de los viajeros andalus\u00edes en el Ta\u02berij de Ibn al-Faradi,\u201d in Estudios onom\u00e1stico-biogr\u00e1ficos \nde al-Andalus, I (1988), 585\u2013610.\n\n27.  Ram\u00edrez del R\u00edo, La orientalizaci\u00f3n de al-Andalus\n28.  M. Fierro, \u201cThe Introduction of hadith in al-Andalus,\u201d Der Islam 66, no. 1 (1989), 78\u201383. \n29.  Werkmeister, Quellenuntersuchungen zum Kit\u0101b al-\u02bbIqd al-far\u012bd des Andalusiers Ibn \u02bbAbdrabbih, 254\u201362. \n\nL. Molina, \u201cUn \u00e1rabe entre mulad\u00edes: Mu\u1e25ammad b. \u02bdAbd al-Sal\u0101m al-Jusan\u012b,\u201d EOBA. VI, 337-351. English transl. \nin M. Mar\u00edn (ed.), The Formation of al-Andalus. Part I: History and Society (Ashgate, 1998), 115-28.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nWriting for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih  \u2022  86\n\nThe Iraqism of the \u02bfIqd \n\nThe \u02bfIqd was composed in Umayyad Cordoba by an Andalusi author active in courtly \ncircles, but in contrast to later Andalusi works, which would owe their popularity to their \ndetailed accounts of local culture, the Iqd did not become famous because it depicted \nregional color and featured a wealth of local traditions. It might come as a surprise, but \nthere is scarcely any information about al-Andalus in the \u02bfIqd. On the contrary, the \u02bfIqd \nprovides the reader with a well-ordered encyclopaedic sample of the best examples of \nArabic literature, poetry, wisdom and ethics that were circulating in late third/ninth \ncentury Abbasid Iraq, and which formed the corpus of texts that would become part of \nthe classic canon. The result is such a perfect mimicry of Iraqi adab that it is easy to forget \nthat it was not composed in Baghdad, but rather in the remote occidental periphery of the \nIslamic world. \n\nThis peculiarity also explains why the \u02bfIqd was not considered canonical for Arabic \nculture until much later, and even suggests that it might have contributed significantly \nto the construction of its literary canon.", "start_char_idx": 20958, "end_char_idx": 23901, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "02b7c62e-83e0-473b-8189-584cf85ec8c5": {"__data__": {"id_": "02b7c62e-83e0-473b-8189-584cf85ec8c5", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3e35ca8d-811d-454a-9f88-f2fbe0eb7460", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "45cfba39423d5cf5896d9261895339dd13f96556d4b812e0188bf5abd794b736", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0be877eb-edfd-491f-88fe-08dddd8bb4d5", "node_type": "1", "metadata": {}, "hash": "f6700f5deabd47ba47e6662dca1684c68424ac434c47a2f5dd20e1d3d7f28726", "class_name": "RelatedNodeInfo"}}, "text": "There is a famous anecdote which is commonly \nquoted to illustrate the alleged lackluster reception to the \u02bfIqd in the East of the Islamic \nworld,30 but which does not do justice to its actual achievements, which are evidenced by \nthe wealth of preserved manuscripts and the popularity of the work today. According to the \nstory, when the famous B\u016byid vizier and man of letters, \u1e62\u0101\u1e25ib b. \u02bfAbb\u0101d (326/938\u2013385/995),31 \nheard about the \u02bfIqd by the Cordovan Ibn \u02bfAbd Rabbih, he took pains to get a copy, but after \nreading it reacted in disappointment to the absence of authentic Andalus\u012b material and \nexclaimed: \u201cThis is our merchandise brought back to us! I thought it would contain notices \non their country (al-Andalus), but it merely contains notices about our country. We do not \nneed it!\u201d\n\nIn my opinion, the anecdote\u2014first mentioned in al-Y\u0101q\u016bt\u2019s Irsh\u0101d (d. 626/1229)32\u2014was \nprobably constructed later and reflects the attitudes that later generations in the Middle \nperiod, who responded with dismay after reading the \u201cIraqi\u201d \u02bfIqd, held toward Andalus\u012b \nworks. In fact, the \u02bfIqd as a collection seems not to have reached the East until Ayy\u016bbid \ntimes, when it was introduced by Ibn Di\u1e25ya (d. 633/1235), who transmitted the ij\u0101za to \nY\u0101q\u016bt, as he himself mentions in his Irsh\u0101d, and it is only from then onwards that we can \nreliably attest to its reception. Al-Tha\u02bf\u0101lib\u012b (d. 420/1029), often mentioned as evidence for \nthe early reception of the \u02bfIqd in the East, was in fact only aware of Ibn \u02bfAbd Rabbih\u2019s poetry \nand some rather confusing biographical notices, and since he also quotes verses by him not \n \n  \n\n30.  The anecdote appears e.g. Werkmeister, Quellenuntersuchungen, 38; Veglison, Collar 79; Brockelmann, \nGALS 1, 251. Y\u0101q\u016bt seems to be the first to mention the story \n\n31.  The anecdote refers to Ism\u0101\u02bf\u012bl b. \u02bfAbb\u0101d. For him see Pellat, Ch. \u201cIbn \u02bfAbb\u0101d\u201d in EI\u00b2. \n32.  Y\u0101q\u016bt, Irsh\u0101d, 2/67: H\u0101dhih\u012b bi\u1e0d\u0101\u02bfatun\u0101 ruddat ilayn\u0101! \u1e92anantu anna h\u0101dh\u0101 al-kit\u0101ba yashtamilu \u02bfal\u0101 \n\nshay\u2019in min akhb\u0101ri bil\u0101dihim, wa-innam\u0101 mushtamilun \u02bf al\u0101 akhb\u0101r bil\u0101din\u0101 l\u0101 \u1e25\u0101jata lan\u0101 f\u012bh\u012b! Fa-raddah\u016b. The \nanecdote denotes an interesting opposition between the \u201cus\u201d of the Mashriq\u012bs and the \u201cthey\u201d of the Maghrib\u012bs.\n\n\n\n87  \u2022  Isabel Toral-NIehoff\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\ncontained in the \u02bfIqd, we must suppose he had access to his D\u012bw\u0101n, otherwise unpreserved,33 \nrather than to the \u02bfIqd. \n\nThis \u201cIraqism\u201d of the \u02bfIqd has also converted the text into a remarkable source for a \nstudy of the transfer of knowledge, and as such has been studied by Walter Werkmeister. He \nshowed that the \u02bfIqd is almost completely culled from Abbasid material that was at the time \ncirculating in scholarly circles as informal draft-books, reflecting a stage in the production \nof the ordinary book.34\n\nAccordingly, the setting of the poetic and prose quotations is almost completely confined \nto the Eastern part of the Islamic world.", "start_char_idx": 23902, "end_char_idx": 26821, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0be877eb-edfd-491f-88fe-08dddd8bb4d5": {"__data__": {"id_": "0be877eb-edfd-491f-88fe-08dddd8bb4d5", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "02b7c62e-83e0-473b-8189-584cf85ec8c5", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "3433a1dfe077f0743366a44d4976728acb447675f9f862d39bac3ddcbc51611d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "47c52fd8-d647-46f0-a02f-e26a15082e31", "node_type": "1", "metadata": {}, "hash": "dbd8753bba1ccf402cb618952645a3b1341c0df32f569be59ee2311129ff8c12", "class_name": "RelatedNodeInfo"}}, "text": "With the exception of several historical sections \nin book 15 that Ibn \u02bfAbd Rabbih dedicates to the Andalusi Umayyads\u2014probably based on \nlocal material, but very difficult to identify\u2014there is scarcely any reference to the Andalusi \nlocal context.35 As has been correctly emphasized by Julia Bray,36 the anecdotes within the \n\u02bfIqd are set in the placeless realm of Abbasid myth, namely Hijaz, Iraq and the timeless \nJ\u0101hiliyya on the Arabian Peninsula. The only materials that can be unmistakably identified \nas Andalusi are the poetic fragments composed by the author himself, which are spread \nacross the entire collection. It is likely that he thus hoped to frame his oeuvre in a way that \nput it on par with the metropolitan poetry produced in Iraq so the \u02bfIqd could share in its \nprestige. \n\nI propose that this peculiar \u201cIraqism\u201d of the \u02bfIqd is also part of its caliphal agenda. As \nwe will see, the \u02bfIqd, with its plethora of Iraqi adab, was probably intended as a handbook \nfor the provincial Umayyad court-man of Cordoba that instructed him in how to become \na cultivated ad\u012bb in accordance with the latest metropolitan Abbasid fashion, thus \ntransforming the reader into a caliphal man on a par with those living in Baghdad. Despite \nthe well-known political tensions between the Umayyad and Abbasid dynasties, and the \ncontemporaneous political decadence of the Abbasid caliphate, the \u02bfIqd\u2019s \u2018Iraqism\u2019 shows \nthat Abbasid Baghdad had already established what caliphal culture should look like.\n\nThe Encyclopaedism of the \u02bfIqd\n\nThe caliphal dimension of the \u02bfIqd goes even further and is closely related to its character \nas typically representative of adab encyclopaedism. Hillary Kilpatrick, in 1982, classified the \n\u02bfIqd as an emblematic adab-encyclopaedia, thus introducing this textual category as an \ninterpretative framework for several vast, multi-thematic, and miscellaneous works like the \n\u02bfIqd and \u02bfUy\u016bn al-Akhb\u0101r by Ibn Qutayba, and for later collections of almost elephantine \n\n33.  One fourth of his verses are preserved in the Yat\u012bmat al-Dahr by al-Tha\u02bf\u0101lib\u012b, in the 9th section of the ninth \nchapter, dedicated to Andalusi and Maghribi poets. The Andalusi material came to al-Tha\u02bf\u0101lib\u012b via his friend Ab\u016b \nSa\u02bfd b. D\u016bst, who had them from al-Wal\u012bd b. Bakr al-Faq\u012bh al-Andalus\u012b (d. 392/1002), a travelling scholar that had \nvisited Syria, Iraq, Khorasan and Transoxania and who had transmitted a lot of knowledge from the Maghrib. Cf. \nB. Orfali, The Anthologists Art: Ab\u016b Man\u1e63\u016br al-Tha\u02bf\u0101lib\u012b and his Yat\u012bmat al-dahr (Leiden, 2016), 126-128.\n\n34.  Werkmeister, Quellenuntersuchungen., 463-69 and passim. These results of Werkmeister\u2019s study became \ncentral for the theses of G. Schoeler. \n\n35.  The only exception is the historical section, namely book 15, already studied in my study: Toral-Niehoff, \n\u201cHistory in Adab Context.\u201d\n\n36.  J. Bray, \u201c\u02bfAbbasid Myth and the Human Act.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nWriting for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih  \u2022  88\n\nproportions like the Nih\u0101ya by al-Nuwayr\u012b.", "start_char_idx": 26822, "end_char_idx": 29872, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "47c52fd8-d647-46f0-a02f-e26a15082e31": {"__data__": {"id_": "47c52fd8-d647-46f0-a02f-e26a15082e31", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0be877eb-edfd-491f-88fe-08dddd8bb4d5", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "ee60eec993070d69e6f4c27b8eaf58f4ab1b26c20307fc4bb1be7656545312e8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9ce53232-d996-43ca-932e-9037a6485a05", "node_type": "1", "metadata": {}, "hash": "3e488e26730c456c0ab743f5404760bb0952336a2d34bc5f2a2aa0d62acfd67f", "class_name": "RelatedNodeInfo"}}, "text": "She defined an adab-encyclopaedia as: \u201ca work \ndesigned to provide the basic knowledge in the domains with which the average cultured \nman (an ad\u012bb) may be expected to be acquainted (\u2026) characterized by organization into \nchapters or books on the different books treated.\u201d37\n\nThe \u02bfIqd can be duly seen as an encyclopedic work: it is a multivolume, adab-work with \na sophisticated structure, reflecting a very broad cultural program. It is instructive to \nread in the main introduction how the author himself explicates his highly ambitious, \ntotalizing, cosmopolitan cultural program that clearly fits into an e n c y c l o p a e d i c  scheme. \nHis main objective is indeed to order, present, and organize the many pieces or \u201cjewels\u201d of \nknowledge, wisdom, and adab as preserved and accumulated by earlier generations from \nall cultures and languages (i.e., from all past humankind), and to select from them the very \nbest:38 \n\nPeople of every generation and experts of every nation have spoken about adab and \nhave philosophized about branches of learning in every tongue and in every age; and \nevery one of them has given his utmost and done his best to summarize the beautiful \nideas of the ancients and to select the gems of the sayings of past generations. They \nhave done this so profusely that their summaries have needed summarization and their \nselections have needed choice-making (\u2026) I have compiled this work and selected its \njewels from the choice gems of adab and the best picks of eloquence. \n\nThe title \u201cThe Unique Necklace\u201d is not only ornamental, but points to the text\u2019s \norganizing principle: knowledge is presented as a necklace of twenty precious pearls, and, \nfollowing this metaphor, each book-title corresponds to the name of a gem or pearl.39 \nThese twenty-five monographic kutub cover a very broad selection of subjects and are \nordered according to a hierarchy of importance. Within the books, the \u02bfIqd also features \na molecular structure, further developing the metaphor of the jeweled collar. As with \nmany compilations of this type, the structure can be described as a large string of short \nnarrative, poetic, and gnomic units that serve as illustrations of the chapter\u2019s main theme. \nThe twenty-five monographic kutub or chapters cover various subjects and are ordered \naccording to a decreasing hierarchy of importance.\n\nThe wide thematic range impressively evidences the author\u2019s broad and encyclopaedic \nidea of adab; and the organization of the material testifies to his efforts to systematize the \nvariegated and then-emerging field of knowledge.40 However, in contrast to encyclopaedias \n\n37.  H. Kilpatrick, \u201cA Genre in Classical Arabic Lterature: The Adab Encyclopaedia,\u201d in Proceedings of the 10th \nCongress of the Union Europ\u00e9ene des Arabisants et Islamisants, ed. R. Hillenbrand (Edinburgh 1982), 34\n\n38.  Ibn \u02bfAbd Rabbih, Kit\u0101b al-\u02bfIqd al-far\u012bd, I,16; trans. I. J. Boullata, The Unique Necklace (Reading, UK, 2007), \n2.\n\n39.  Titles that make use of the metaphor of \u201ccollar of jewels\u201d or \u201cpearls\u201d to designate a book (especially \nanthologies) abound in Arabic literature, the most famous being \u201cThe Ring of the Dove,\u201d the Tawq al-\u1e25am\u0101ma \nby Ibn \u1e24azm. However, these titles are normally only ornamental. Cf. the explanation of the title by Ibn \u02bfAbd \nRabbih himself in Ibn \u02bfAbd Rabbih, Kit\u0101b al-\u02bfIqd al-far\u012bd, I,4.\n\n40.  Cf. the table of content in the  Ibn \u02bfAbd Rabbih, Kit\u0101b al-\u02bfIqd al-far\u012bd, I, 18-19 and the thematic survey in \nWerkmeister, Quellenuntersuchungen zum Kit\u0101b al-\u02bbIqd al-far\u012bd des Andalusiers Ibn \u02bbAbdrabbih, 27\u201343.", "start_char_idx": 29873, "end_char_idx": 33451, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9ce53232-d996-43ca-932e-9037a6485a05": {"__data__": {"id_": "9ce53232-d996-43ca-932e-9037a6485a05", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "47c52fd8-d647-46f0-a02f-e26a15082e31", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "43a1c730a04ec39c73c5b5dbafd97fd5d46ff533b53a7932f5bd18db447c3e6f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "98fd87f6-f372-4ac7-b44b-12bf7ce70968", "node_type": "1", "metadata": {}, "hash": "d23d269dc2b43ba5ab80da4c67a39b40fc0bb3cbc6893c67d47dee1a2b125262", "class_name": "RelatedNodeInfo"}}, "text": "89  \u2022  Isabel Toral-NIehoff\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nthat are organized following a systematic and scientific epistemology of knowledge \n(inspired by Greek models and philosophy, still in statu nascendi then in al-Andalus),41 the \n\u02bfIqd is arranged in accordance with thematic clusters that follow a descending hierarchy of \nknowledge (descensus).42 The systematic structure of the \u02bfIqd also made it very manageable, \nso that later authors like al-Nuwayr\u012b and al-Qalqashand\u012b were able to easily excerpt whole \nbooks from the \u02bfIqd for their own works.43\n\nThe \u02bfIqd reflects a broad curriculum that includes, for example, knowledge of statecraft, \nthe military, diplomacy, courtly etiquette, literature, poetry, history, and diverse witty \nanecdotes; this suggests that it encompassed the broad base of knowledge that a cultivated \nmember of the courtly elite in Cordoba would be expected to have. This would also explain \nthe rather secular focus, which points to the courtly and humanistic understanding of \nknowledge typical for adab (there are no monographic chapters on religious themes in \nthe \u02bfIqd, although religion is still present as a conceptual reference and through frequent \nquotations from the hadith and the Quran). This also harmonizes with the notion that the \nnature of knowledge is universal\u2014as shown by the previous quotation, it is the very essence \n(jawhar) of the perennial, universal wisdom that was accumulated by earlier generations. \nThis is an inclusive concept of wisdom that justifies and even recommends the frequent use \nof non-Islamic material: thus, we will find many pieces localized in the pre-Islamic j\u0101hil\u012bya \nand in Greek, Iranian, and Indian material44. \n\nMoreover, the cultural ideal of adab as reflected in the \u02bfIqd emphasizes the \ninterconnectedness of all things, since in fact, an ad\u012bb was supposed to know \u201ca little bit \nof everything.\u201d Thus, we can also say that adab is conceptually linked to the concept of \nencyclopaedism, which has a political dimension. Encyclopaedism, if understood broadly, \nrefers to a cultural practice that aims to encompass all human knowledge in one work, \nwhich then serves as a sort of panorama or speculum mundi. In this larger sense, it is an \nextended transcultural practice that can be found in diverse scriptural societies, often in \nthe context of Empire and connected to the configuration and consolidation of cultural \nmemory.45 The totalizing scope, categorizing impulse, and universal perspective further link \n\n41.  H. H. Biesterfeldt, \u201cMedieval Arabic Encyclopedias of Science and Philosophy,\u201d in Islamic Medical \nand Scientific Tradition, ed. P. E. Pormann (London, 2011), 48-65 H. H. Biesterfeldt, \u201cArabisch-islamische \nEnzyklop\u00e4dien: Formen und Funktionen,\u201d in Die Enzyklop\u00e4die im Wandel vom Hochmittelalter bis zur fr\u00fchen \nNeuzeit: Akten des Kolloquiums des Projekts D im Sonderforschungsbereich 231 (29.11.-1.12.1996), ed. Ch. \nMeier-Staubach (M\u00fcnchen, 2002), 43\u201384.\n\n42.  Ch. Meier-Staubach, ed., Die Enzyklop\u00e4die im Wandel vom Hochmittelalter bis zur fr\u00fchen Neuzeit: Akten \ndes Kolloquiums des Projekts D im Sonderforschungsbereich 231 (29.11. - 1.12.1996) (M\u00fcnchen, 2002).\n\n43.  Veglison El\u00edas de Molins, El collar \u00fanico, de Ibn Abd Rabbihi, 80.\n44.  For this concept of wisdom in Islam, see L. Marlow, \u201cAmong Kings and Sages: Greek and Indian Wisdom \n\nin an Arabic Mirror for Princes,\u201d Arabica 60, 1-2 (2013), 1\u201357 D. Gutas, \u201cThe Greek and Persian Background of \nEarly Arabic Encyclopedism,\u201d in Organizing Knowledge: Encyclopaedic Activities in the Pre-Eighteenth Century \nIslamic World, ed.", "start_char_idx": 33456, "end_char_idx": 37048, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "98fd87f6-f372-4ac7-b44b-12bf7ce70968": {"__data__": {"id_": "98fd87f6-f372-4ac7-b44b-12bf7ce70968", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9ce53232-d996-43ca-932e-9037a6485a05", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "f21cd5fbf7f5290487fb39b783ecde7763a3e0437593d53e15f8083600e1815e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "186bf098-029e-43eb-bb28-9ef6130efe4f", "node_type": "1", "metadata": {}, "hash": "fd4e1a19e46a609339ffe7ea229cded2fd0bb826a2c63c2467a13ba400fd6e94", "class_name": "RelatedNodeInfo"}}, "text": "G. Endress and A. Filali-Ansary (Leiden, Boston, 2006), 91\u2013101.\n\n45.  P. Binkley, ed., Pre-Modern Encyclopaedic Texts: Proceedings of the Second COMERS Congress, \nGroningen, 1-4 July 1996 (Leiden, New York, 1997); G. Endress and A. Filali-Ansary, eds., Organizing Knowledge: \nEncyclopaedic Activities in the Pre-Eighteenth Century Islamic World (Leiden, Boston, 2006); J. K\u00f6nig and T. \nWhitmarsh, \u201cOrdering Knowledge (Chapter 1),\u201d in Ordering Knowledge in the Roman Empire, ed. J. K\u00f6nig and T.", "start_char_idx": 37049, "end_char_idx": 37542, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "186bf098-029e-43eb-bb28-9ef6130efe4f": {"__data__": {"id_": "186bf098-029e-43eb-bb28-9ef6130efe4f", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "98fd87f6-f372-4ac7-b44b-12bf7ce70968", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "b220722fea80c80adac6a4399e9422fe04411eff898d450ba4ed89fcb4e2f446", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9609b5cd-d97d-4e28-a4a5-2e8f7df1bb28", "node_type": "1", "metadata": {}, "hash": "cc3403dbe6236798be27062ee694c4983c42e9ab50e8399def736c38c1d05558", "class_name": "RelatedNodeInfo"}}, "text": "J. K\u00f6nig and T. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nWriting for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih  \u2022  90\n\nencyclopaedism with imperialism,46 an inclusive discourse that embraces all of humankind \nunder the umbrella of one dominating culture. \n\nFinally, the idea of preserving the cultural memory of a \u201cwe-group\u201d (\u201cour\u201d legacy) is \nalso very present in the \u02bfIqd. However, there is a certain irony in this, since the legacy \nfrom which Ibn \u02bfAbd Rabbih is drawing is not local (there is no reference to any Gothic, \nIberian, or local Maghrib\u012b/Andalus\u012b knowledge), and he in fact references the standard \nAbbasid program. So, the \u201cwe\u201d he is speaking about is the \u201cwe\u201d of Abbasid Iraq, so that \n\u201cour j\u0101hiliyya\u201d (as used in the book 17 on ayy\u0101m al-\u02bfArab) comes to have taken place in the \nArabian Peninsula. Ibn \u02bfAbd Rabbih is thus not preserving, so much as constructing, a new \ncultural memory for al-Andalus; by this means, he successfully inscribes his homeland onto \nthe realm of Islamic-Arabic culture as it was shaped by Abbasid Iraq in the 2nd/8th -3rd/9th \ncenturies.\n\nThe \u02bfIqd: An Encyclopaedia for the Caliphate? Some Proposals\n\nIn summary, I propose that the \u02bfIqd stands as a caliphal text in many regards and \ndeserves more profound study from this perspective. First, it was composed by a man \nclose to the caliphal regime who was probably supported by elite circles; second, it reflects \na cultural program aimed at converting the elite Andalusi reader into a caliphal man in \naccordance with pre-set Abbasid models; and third, it conveys a universal, encyclopaedic \nand humanistic understanding of wisdom that proceeds to subsume precedent knowledge \ninto Islamic \u02bfilm and which is thus conceptually connected to a caliphal ideology. From \nthis perspective, the \u02bfIqd\u2019s cultural program reflects an inclusive discourse: it is a literary \nmonument that transmits ideas of global order, completeness, and universal wisdom that \nis shared by humanity of all ages and cultures. Here, I see a conceptual connection to the \nimperialistic and integrating goals of the Umayyad caliphal project and its universalizing \ntendency. \n\nThe material basis of this \u201cuniversalizing\u201d compound of knowledge and adab, however, \nis not actually global. Rather, it draws from the peculiar compound of traditions circulating \nin Abbasid Iraq, as it were: Arabic-Islamic, Arabic-pre-Islamic, and Biblical lore, as well as \nIranian, Indian, and Greek elements. Thus, the \u02bfIqd evidences and summarizes the climax of \nthe great acculturation process in al-Andalus that had been initiated in the 3rd/9th century, \nand which signified an enormous transfer of knowledge from the Mashriq to the Maghrib, \ncoupled with an appropriation of Abbasid literary culture, which resulted in \u201corientalising\u201d \nal-Andalus and inscribing it into the world of Islam. Therefore, it is also fascinating evidence \nof the Arabo-Islamic globalization process of the 3rd/9th and 4th/10th centuries.\n\nThe \u02bfIqd embodies a cultural programme that simultaneously follows a dynamic of \nimplementation (transferring Abbasid culture into Umayyad al-Andalus), and of inclusion \n\nWhitmarsh (Cambridge, 2007), 3\u201339; A. \u00c1lvar Ezquerra, ed., Las enciclopedias en Espa\u00f1a antes de l\u2019Encyclop\u00e9die \n(Madrid, 2009), in particular M. Fierro, \u201cEl saber enciclop\u00e9dico en el mundo isl\u00e1mico,\u201d Las enciclopedias en \nEspa\u00f1a antes de l\u2019Encyclop\u00e9die, ed. A. \u00c1lvar Ezquerra, 83\u2013104.\n\n46.  J. K\u00f6nig and T. Whitmarsh, \u201cOrdering Knowledge (Chapter 1),\u201d in Ordering Knowledge in the Roman \nEmpire.", "start_char_idx": 37527, "end_char_idx": 41068, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9609b5cd-d97d-4e28-a4a5-2e8f7df1bb28": {"__data__": {"id_": "9609b5cd-d97d-4e28-a4a5-2e8f7df1bb28", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "186bf098-029e-43eb-bb28-9ef6130efe4f", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "0e64f7f82d1b402dfe8d59bad774322ec61aa0c02fb9bfb4c7e9e001f42b2481", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "92601950-4038-43c3-91f4-4654fbada3ff", "node_type": "1", "metadata": {}, "hash": "bd05d089fe08be8e051ee508c544b0ff0ecf13e223f2901f31dd283f51f9b651", "class_name": "RelatedNodeInfo"}}, "text": "91  \u2022  Isabel Toral-NIehoff\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n(inscribing Umayyad al-Andalus into global Islamic culture as embodied by the Abbasid \nelement). It further transforms Umayyad Cordoba into a place that holds a supreme position \nin adab and Arabic culture, which is portrayed as universal and perennial.\n\nThis ambitious program, strongly connected to its caliphal context, would also explain \nwhy al-Andalus only plays a subordinate role in the \u02bfIqd, in contrast to later anthologies \nand compendia composed in al-Andalus, that have a regional and local scope and reflect a \ncultural vision of the post-caliphal era on the Peninsula. Therefore, it does not come as a \nsurprise that the \u02bfIqd, written for the caliphate, would later become more successful in the \nIslamic East than in post-caliphal al-Andalus.", "start_char_idx": 41072, "end_char_idx": 41888, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "92601950-4038-43c3-91f4-4654fbada3ff": {"__data__": {"id_": "92601950-4038-43c3-91f4-4654fbada3ff", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9609b5cd-d97d-4e28-a4a5-2e8f7df1bb28", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "3410daa66714bc6b9c9dabe88e0336c4a900b87eee2e9ab985220dac1c240e4a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "92fac027-c446-4a08-a81f-873281c01754", "node_type": "1", "metadata": {}, "hash": "c7d3907eef46d86907327160e4052b0580d5139e0f2e339439e99b660ac8fbaa", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nWriting for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih  \u2022  92\n\nSources\n\nIbn \u02bbAbd Rabbih, Ab\u016b \u02bbUmar A\u1e25mad Ibn Mu\u1e25ammad. Kit\u0101b al-\u02bfIqd al-far\u012bd. 7, + Index. Edited \nby A\u1e25mad Am\u012bn and Ibr\u0101h\u012bm al-Aby\u0101r\u012b. Bayr\u016bt: D\u0101r al-kit\u0101b al-\u02bfArab\u012b, ca. 1990 (repr. \nEd. 1940\u20131953, Cairo).\n\nIbn \u02bfAbd-Rabbih, A\u1e25mad ibn Mu\u1e25ammad, and Issa J. Boullata. The Unique Necklace: \n= al-\u02bfIqd al-far\u012bd. 1. ed. Great Books of Islamic Civilization. Reading, UK: Garnet \nPublishing, 2007.\n\nIbn al-Fara\u1e0d\u012b, Ab\u016b al-Wal\u012bd \u02bfAbdall\u0101h Ibn Mu\u1e25ammad Ibn Y\u016bsuf Ibn Na\u1e63r al-Azd\u012b, Kit\u0101b \nTa\u02ber\u012bkh \u02bfulam\u0101\u02be al-Andalus. Ed. Francisco Codera y Zaid\u00edn. Bibliotheca Arabico-\nHispana 8. Matriti: In Typographia La Guirnalda, 1892.\n\nBibliography\n\n(Homenaje a Jos\u00e9 M. F\u00f3rneas). Estudios onom\u00e1stico-biogr\u00e1ficos de al-Andalus/Consejo \nSuperior de Investigaciones Cient\u00edficas, Escuela de Estudios \u00c1rabes 6. Granada, 1994.\n\n\u00c1lvar Ezquerra, Alfredo, ed. Las enciclopedias en Espa\u00f1a antes de l\u2019Encyclop\u00e9die. Madrid: \nConsejo Superior de Investigaciones Cient\u00edficas, 2009.\n\nAri\u00e9, Rachel. \u201cUn lettr\u00e9 hispano-musulman du Haut Moyen Age: Ibn Abd Rabbih. \u00c9tat \ndes recherches.\u201d In (Homenaje a Jos\u00e9 M. F\u00f3rneas). I, 65\u201372. Estudios onom\u00e1stico-\nbiogr\u00e1ficos de al-Andalus/Consejo Superior de Investigaciones Cient\u00edficas, Escuela de \nEstudios \u00c1rabes 6. Granada,1994.\n\nArnold, T.W and Reynold A. Nicholson, eds. A Volume of Oriental Studies Presented to \nEdward G. Browne on his 60th Birthday. Cambridge: The University Press, 1922.\n\nBehzadi, Lale & H\u00e4meen Anttila Jaako (eds), Concepts of Authorship in Pre-Modern Arabic \nTexts. Bamberg: University of Bamberg Press, 2015.\n\nBiesterfeldt, Hans H. \u201cArabisch-islamische Enzyklop\u00e4dien: Formen und Funktionen.\u201d In \nDie Enzyklop\u00e4die im Wandel vom Hochmittelalter bis zur fr\u00fchen Neuzeit: Akten des \nKolloquiums des Projekts D im Sonderforschungsbereich 231 (29.11. - 1.12.1996). \nEdited by Christel Meier-Staubach, 43\u201384. M\u00fcnstersche Mittelalter-Schriften 78. \nM\u00fcnchen: Fink, 2002.\n\n\u2014\u2014\u2014 . \u201cMedieval Arabic Encyclopedias of Science and Philosophy.\u201d In Islamic Medical and \nScientific Tradition. Edited by Peter E. Pormann, 48\u201365. Critical Concepts in Islamic \nStudies. London: Routledge, 2011.\n\nBinkley, Peter, ed. Pre-Modern Encyclopaedic Texts: Proceedings of the Second COMERS \nCongress, Groningen, 1-4 July 1996. Brill\u2019s Studies in Intellectual History v. 79. Leiden, \nNew York: Brill, 1997.", "start_char_idx": 41892, "end_char_idx": 44299, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "92fac027-c446-4a08-a81f-873281c01754": {"__data__": {"id_": "92fac027-c446-4a08-a81f-873281c01754", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "92601950-4038-43c3-91f4-4654fbada3ff", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e38dc2b3cfcd80ce2739b0a90ec35339eeee5c9ee9626b96da66c0a3cf743e4f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "87234730-fee3-44ae-9e3f-8e913d1962ab", "node_type": "1", "metadata": {}, "hash": "21051303f3df08024dee9067de6c1b4be73a69b6cbc642c4283d9b3183db2061", "class_name": "RelatedNodeInfo"}}, "text": "93  \u2022  Isabel Toral-NIehoff\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nBray, Julia. \u201c\u02bfAbbasid Myth and the Human Act: Ibn \u02bfAbd Rabbih and Others.\u201d In On Fiction \nand Adab in Medieval Arabic Literature. Edited by Philip F. Kennedy, 1\u201354. Studies in \nArabic Language and Literature 6. Wiesbaden: Harrassowitz, 2005.\n\nEndress, Gerhard and Abdou Filali-Ansary, eds. Organizing Knowledge: Encyclopaedic \nActivities in the Pre-Eighteenth Century Islamic World. Islamic Philosophy, Theology, \nand Science v. 61. Leiden, Boston: Brill, 2006.\n\nEstudios onom\u00e1stico-biogr\u00e1ficos de al-Andalus, I. Ed. Manuela Mar\u00edn. Madrid: CSIC, 1988.\n\nFierro, Maribel. \u201cThe Introduction of hadith in al-Andalus.\u201d Der Islam 66, no. 1 (1989): \n68\u201393.\n\n\u2014\u2014\u2014 . \u201cSobre la adopci\u00f3n del t\u00edtulo califal por \u02bfAbd al-Ra\u1e25m\u0101n III.\u201d Sharq Al-Andalus 6 \n(1989), 33-42. \n\n\u2014\u2014\u2014 . \u201cLos maw\u0101l\u012b de \u02bfAbd al-Ra\u1e25m\u0101n I,\u201d Al-Qantara XX (1999), 65-98.\n\n\u2014\u2014\u2014 . \u201cEl saber enciclop\u00e9dico en el mundo isl\u00e1mico.\u201d In Las enciclopedias en Espa\u00f1a antes \nde l\u2019Encyclop\u00e9die. Edited by Alfredo \u00c1lvar Ezquerra, 83\u2013104. Madrid: Consejo Superior \nde Investigaciones Cient\u00edficas, 2009.\n\nForster, Regula and Neguin Yavari, eds. Global Medieval: Mirrors for Princes Reconsidered. \nIlex Foundation Series 15. Boston, Mass., 2015.\n\nFreimark, Peter. Das Vorwort als literarische Form in der Arabischen Literatur. Ph.D. \nThesis. M\u00fcnster, 1967.\n\nGutas, Dimitri. \u201cThe Greek and Persian Background of Early Arabic Encyclopedism.\u201d In \nOrganizing Knowledge: Encyclopaedic Activities in the Pre-Eighteenth Century \nIslamic World. Edited by Gerhard Endress and Abdou Filali-Ansary, 91\u2013101. Islamic \nPhilosophy, Theology, and Science v. 61. Leiden, Boston: Brill, 2006.\n\nHaremska. \u201cIbn Abd Rabbih.\u201d In Biblioteca de al-Andalus. vol. 1. Edited by Jorge Lirola \nDelgado, 620\u20139. Enciclopedia de la cultura Andalus\u00ed 1. Almer\u00eda: Fundaci\u00f3n Ibn Tufayl \nde Estudios \u00c1rabes, 2009.\n\nHATA. \u201cHistoria de los Autores y Transmisores Andalus\u00edes (HATA).\u201d http://kohepocu.cchs.\ncsic.es/.\n\nHeck, Paul L. The Construction of Knowledge in Islamic Civilization: Qud\u0101ma b. Ja\u02bbfar and \nhis Kit\u0101b al-Khar\u0101j wa-\u1e63in\u0101\u02bbat al-kit\u0101ba. Leiden-Boston: Brill, 2002.\n\nHillenbrand, Robert, ed. Proceedings of the 10th Congress of the Union Europ\u00e9ene des \nArabisants et Islamisants. Edinburgh, 1982.\n\nKennedy, Philip F., ed. On Fiction and Adab in Medieval Arabic Literature. Studies in Arabic \nLanguage and Literature 6. Wiesbaden: Harrassowitz, 2005.", "start_char_idx": 44303, "end_char_idx": 46721, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "87234730-fee3-44ae-9e3f-8e913d1962ab": {"__data__": {"id_": "87234730-fee3-44ae-9e3f-8e913d1962ab", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "92fac027-c446-4a08-a81f-873281c01754", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "62f74b18876f70c1518d0126f386075ac754b5cbd818437903740cad90d365c9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a47b2e16-c11a-4a8a-9698-78c5d8576cc6", "node_type": "1", "metadata": {}, "hash": "4e36f945d198edc80e45e14580081c324098b3d7876f0513e9887e8938873d34", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nWriting for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih  \u2022  94\n\nKilpatrick, Hilary. \u201cA Genre in Classical Arabic Literature: The Adab Encyclopaedia.\u201d \nIn Proceedings of the 10th Congress of the Union Europ\u00e9enne des Arabisants et \nIslamisants. Edited by Robert Hillenbrand, 34\u201342. Edinburgh, 1982.\n\n\u2014\u2014\u2014 . Making the Great Book of Songs: Compilation and the Author\u2019s Craft in Ab\u016b l-Faraj \nal-I\u1e63bah\u0101n\u012b\u2019s Kit\u0101b al-Agh\u0101n\u012b. London: Routledge Curzon, 2003. \n\nK\u00f6nig, Jason, and Tim Whitmarsh. \u201cOrdering Knowledge (Chapter 1).\u201d In Ordering \nKnowledge in the Roman Empire. Edited by Jason K\u00f6nig and Tim Whitmarsh, 3\u201339. \nCambridge: Cambridge University Press, 2007.\n\n\u2014\u2014\u2014 eds. Ordering Knowledge in the Roman Empire. Cambridge: Cambridge University \nPress, 2007.\n\nLirola Delgado, Jorge, ed. Biblioteca de al-Andalus. Enciclopedia de la cultura Andalus\u00ed 1. \nAlmer\u00eda: Fundaci\u00f3n Ibn Tufayl de Estudios \u00c1rabes, 2009.\n\nMar\u00edn, Manuela. \u201cLa transmisi\u00f3n del saber en al-Andalus (hasta 300/912).\u201d al-Qantara 8 \n(1987): 87-98.\n\nMarlow, Louise. \u201cAmong Kings and Sages: Greek and Indian Wisdom in an Arabic Mirror for \nPrinces.\u201d Arabica 60, 1-2 (2013): 1\u201357.\n\nMartinez-Gros, Gabriel. L\u2019id\u00e9ologie omeyyade: la contruction de la l\u00e9gitimit\u00e9 du Califat de \nCordoue (xe-xie si\u00e8cles). Madrid: Casa de Vel\u00e1zquez, 1992.\n\nMeier-Staubach, Christel, ed. Die Enzyklop\u00e4die im Wandel vom Hochmittelalter bis zur \nfr\u00fchen Neuzeit: Akten des Kolloquiums des Projekts D im Sonderforschungsbereich \n231 (29.11. - 1.12.1996). M\u00fcnstersche Mittelalter-Schriften 78. M\u00fcnchen: Fink, 2002.\n\nM\u00e9ouak, Mohamed. Pouvoir souverain, administration centrale et \u00e9lites politiques dans \nl\u2019Espagne umayyade (iie-ive/viiie-xe si\u00e8cles). Suomalaisen Tiedeakatemian toimituksia \nSarja Humaniora 297. Helsinki: Academia Scientiarum Fennica, 1999.\n\nMolina, Luis. \u201cLugares de destino de los viajeros andalus\u00edes en el Ta\u02bfr\u012bj de Ibn al-Fara\u1e0d\u012b.\u201d In \nEstudios onom\u00e1stico-biogr\u00e1ficos de al-Andalus, I (1988), 585\u2013610.\n\n\u2014\u2014\u2014 . \u201cUn \u00e1rabe entre mulad\u00edes: Mu\u1e25ammad b. \u02bdAbd al-Sal\u0101m al-Jusan\u012b,\u201d EOBA. VI, pp. \n337-351 (English transl. in M. Mar\u00edn (ed.), The Formation of al-Andalus. Part I: History \nand Society, Ashgate, 1998, pp. 115-28).\n\nMonroe, James T. \u201cThe Historical Arjuza of Ibn Abd Rabbih, a Tenth Century Hispano-\nArabic Epic Poem.\u201d Journal of the American Oriental Society 91 (1971): 67\u201395.\n\nOrfali, Bilal, The Anthologists Art: Ab\u016b Man\u1e63\u016br al-Tha\u02bf\u0101lib\u012b and his Yat\u012bmat al-dahr, Leiden: \nBrill, 2016.", "start_char_idx": 46725, "end_char_idx": 49200, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a47b2e16-c11a-4a8a-9698-78c5d8576cc6": {"__data__": {"id_": "a47b2e16-c11a-4a8a-9698-78c5d8576cc6", "embedding": null, "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6853", "node_type": "4", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "e4449ec1340f4ec6ba2126f780d69ce8c92f2239b58018affeabc11da7f5cd5f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "87234730-fee3-44ae-9e3f-8e913d1962ab", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "ef75f3b986adb8364ceb5d050a0363b02d3265f9cbf404fd259f212f1cdb7209", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d001c334-cb63-4f45-80a3-b2b5072ff848", "node_type": "1", "metadata": {}, "hash": "7e384f91e23f6509f26753cf5bc7a8947424a0d1e8e6674ec5a5a381618ed9c5", "class_name": "RelatedNodeInfo"}}, "text": "95  \u2022  Isabel Toral-NIehoff\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nOsti, Letizia. \u201cCulture, Education and the Court.\u201d In Crisis and Continuity at the Abbasid \nCourt, Formal and Informal Politics in the Caliphate of al-Muqtadir (295\u2013320/908\u2013\n932), ed. by Maaike van Berkel, Nadia Maria El Cheikh, Hugh Kennedy, and Letizia \nOsti, 187-214. Leiden: Brill, 2013.\n\nPormann, Peter E., ed. Islamic Medical and Scientific Tradition. Critical Concepts in Islamic \nStudies. London: Routledge, 2011.\n\nRam\u00edrez del R\u00edo, Jos\u00e9. La orientalizaci\u00f3n de al-Andalus: Los d\u00edas de los \u00e1rabes en la \nPen\u00ednsula Ib\u00e9rica. Serie historia y geograf\u00eda no. 83. Sevilla: Universidad de Sevilla, \nSecretariado de Publicaciones, 2002.\n\nSafran, Janina M. The Second Umayyad Caliphate: The Articulation of Caliphal Legitimacy \nin al-Andalus. Cambridge, M.: Harvard University Press, 2000.\n\nShafi, Muhammad. \u201cA Description of the Two Sanctuaries of Islam by Ibn Abd Rabbihi.\u201d In \nA Volume of Oriental Studies Presented to Edward G. Browne on his 60th Birthday. \nEdited by T.W Arnold and Reynold A. Nicholson, 416\u2013438. Cambridge: The University \nPress, 1922.\n\nSoravia, Bruna. \u201cEntre bureaucratie et litt\u00e9rature: la kit\u0101ba et les kutt\u0101b dans \nl\u2019administration de l\u2019 Espagne musulmane.\u201d Al-Masaq. Studia Arabo-Islamica \nMediterranea 7 (1994): 165-200.\n\n\u2014\u2014\u2014 . \u201cLes manuels arabes \u00e0 l\u2019usage des fonctionnaires de l\u2019administration (adab al-k\u0101tib) \ndans l\u2019Islam classique,\u201d Arabica 52/3 (2005): 417-436.\n\nToral-Niehoff, Isabel. \u201cHistory in Adab Context: \u201cThe Book on Caliphal Histories\u201d by Ibn \n\u02bfAbd Rabbih (246/860\u2013328/940).\u201d Journal of Abbasid Studies 2, no. 1 (2015): 61\u201385.\n\n\u2014\u2014\u2014 . \u201cThe \u2018Book of the Pearl of the Ruler\u2019 in the Unique Necklace by Ibn \u02bfAbd Rabbih: \nPreliminary Remarks.\u201d In Global Medieval: Mirrors for Princes Reconsidered. Edited \nby Regula Forster and Neguin Yavari, 134\u201350. Ilex Foundation Series 15. Boston, \nMass.: 2015.\n\nVeglison El\u00edas de Molins, Josefina. El collar \u00fanico, de Ibn Abd Rabbihi. Madrid: S\u00edntesis, \n2007.\n\nWerkmeister, Walter. Quellenuntersuchungen zum Kit\u0101b al-\u02bbIqd al-far\u012bd des Andalusiers \nIbn \u02bbAbdrabbih: (246/860\u2013328/949): ein Beitrag zur arabischen Literaturgeschichte. \nIslamkundliche Untersuchungen Bd. 70. Berlin: K. Schwarz, 1983.", "start_char_idx": 49204, "end_char_idx": 51431, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d001c334-cb63-4f45-80a3-b2b5072ff848": {"__data__": {"id_": "d001c334-cb63-4f45-80a3-b2b5072ff848", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a47b2e16-c11a-4a8a-9698-78c5d8576cc6", "node_type": "1", "metadata": {"identifier": "alusur-6853", "author": "Toral-Niehoff, Isabel ", "title": "Writing for the Caliphate: The Unique Necklace by Ibn \u02bfAbd Rabbih*", "date": "2018-11-15", "file": "alusur-6853.pdf"}, "hash": "dd01c383e6c12c9cb78d9a9f64ff6304fd8da4c59011b98a81ba02aada13520a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0d7df08b-0f01-465b-ad1b-26ce105edcfe", "node_type": "1", "metadata": {}, "hash": "87ca9474490561e3b135ad4413f9b7f6e48a424a1905a3cc66bf90d939afbb10", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018): 96-112\n\n  Facing the Mahd\u012b\u2019s True Belief: \nAb\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed  \n\nand the Almohads\u2019 Claim to Religious Authority*\n\nJan Thiele\nILC-CCHS, CSIC, Madrid\n\n(jan.thiele@cchs.csic.es)\n\nDuring the early history of Islam, the question of whether or not the legitimate leader of the Muslim community was required to combine political and religious authority gave rise to a momentous controversy. As is well known, fierce discussions in \nregard to this issue eventually led to the community\u2019s most significant schism. Those who \nsupported the view that the legitimate political head of the Muslims should also be their \nhighest religious authority came to form the seedbed of Shi\u02bfism. Its various sub-groups \nagreed on the basic principle that the community\u2019s supreme authority, the im\u0101m, must be \na descendent of the prophet\u2019s cousin and son-in-law \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib (d. 40/600\u2013661) and at \nthe same time serve as the community\u2019s spiritual guide. Sunni scholars, on the other hand, \nformulated the position that political authority could be exercised by any member of the \nprophet\u2019s tribe, Quraysh, without his being granted superior religious standing. In the end, \nthe Sunni position gained acceptance among the majority of the Muslim community, and \n\nAbstract\nThis paper addresses the impact of the Almohad caliphs\u2019 claim to religious authority, their religious policy, and \nspecifically their propagation of the creeds attributed to the movement\u2019s founder Ibn T\u016bmart. It offers a case \nstudy of an Ash\u02bfarite creed, Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s al-\u02bfAq\u012bda al-burh\u0101niyya which was produced in the sixth/\ntwelfth-century Almohad period. The author argues that rather than echoing the teaching of the Almohads, \nal-Sal\u0101lij\u012b\u2019s creed closely draws on and often literally reproduces a comprehensive compendium of Ash\u02bfarite \ntheology, namely al-Juwayn\u012b\u2019s Kit\u0101b al-Irsh\u0101d. A specifically noteworthy feature of al-Sal\u0101lij\u012b\u2019s creed is that it \nmakes theological claims that should have been considered, from the perspective of Almohad doctrine, highly \nproblematic. This in turn raises questions discussed in this paper about the extent to which theological scholars \nwere impacted by the Almohad agenda.\n\n* The research leading to these results has received funding from the People Programme (Marie Curie \nActions) of the European Union\u2019s Seventh Framework Programme (FP7/2007\u20132013) under REA grant agreement \nn\u00ba 624808. I wish to thank Maribel Fierro and the anonymous reviewers for offering helpful suggestions.\n\nmailto:jan.thiele%40cchs.csic.es?subject=\n\n\n97  \u2022  Jan Thiele\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nthe office of the caliph was increasingly reduced to a mere political function where the \ncaliph was not expected to provide spiritual guidance.1\n\nYet in the sixth/twelfth-century Maghrib, we observe a contrary development. With \nthe rise of the Almohads, the region saw the triumph of a movement that brought all of \nMaghrib and al-Andalus under its political control. Although they never declared themselves \nSh\u012b\u02bfites, the new Almohad rulers claimed they had religious authority and thereby broke \nwith established Sunni practice. The movement\u2019s founder, Ibn T\u016bmart (d. 524/1130), was \nproclaimed by his successors to be the infallible (ma\u02bf\u1e63\u016bm) and rightly guided (mahd\u012b) \nleader.2 The major lines of the Almohads\u2019 doctrinal teachings were laid down in several \ncreeds attributed to Ibn T\u016bmart.3 The Almohad caliphs gave these texts the normative \nstatus of true belief and imposed their ideas on the rest of the population.", "start_char_idx": 47, "end_char_idx": 3604, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0d7df08b-0f01-465b-ad1b-26ce105edcfe": {"__data__": {"id_": "0d7df08b-0f01-465b-ad1b-26ce105edcfe", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d001c334-cb63-4f45-80a3-b2b5072ff848", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "654506dd60840d9ccf17569beb7974fbc283fcaada9259c46f3244a0eb997b6d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "117771d7-698e-49e2-947e-31639a8b6a65", "node_type": "1", "metadata": {}, "hash": "d7c86e269066978345b9a8e375ce8f0abc61540afda77c65777b09fd68419c05", "class_name": "RelatedNodeInfo"}}, "text": "Whoever rejected \nthe Almohad creed could be declared an unbeliever, and Christians and Jews were forced to \nconvert.4\n\nBoth pre-modern and modern scholars have struggled to situate Almohad doctrines \nwithin the spectrum of Muslim theological traditions. There is a consensus that at least some \nspecific elements of Ibn T\u016bmart\u2019s theology correspond to the teachings of the Ash\u02bfarites, \nthe dominant school of theological thought in the Islamic west since the fifth/eleventh \ncentury.5 Actual points of agreement between the two include man\u2019s obligation to acquire \nknowledge about God by means of rational reflection,6 the reasoning provided as proof of \n\n1.  For an account of the Sunni doctrine of the imamate and its historical emergence see P. Crone, Medieval \nIslamic Political Thought (Edinburgh, 2004), 219\u2013255.\n\n2.  Maribel Fierro pointed out the fact that the Almohad movement emerged in a context where large parts \nof North Africa were under the rule of the F\u0101\u1e6dimids. Her discussion, regarding the extent to which the Almohad \nconception of the caliphate drew on Ism\u0101\u02bf\u012bl\u012b-F\u0101\u1e6dimid ideas, is found in M. Fierro, \u201cThe Almohads and the \nFatimids,\u201d in B. D. Craig (ed.), Ismaili and Fatimid Studies in Honor of Paul E. Walker (Chicago, 2010), 161\u2013175 \n[reprinted in M. Fierro, The Almohad Revolution. Politics and Religion in the Islamic West During the Twelfth\u2013\nThirteenth Centuries (London, 2012), text IV].\n\n3.  Ibn T\u016bmart\u2019s writings were edited as part of J. D. Luciani, Le livre de Mohammed Ibn Toumert mahdi des \nalmohades. Texte arabe accompagn\u00e9 de notices biographiques et d\u2019une introduction par I. Goldziher (Algier, \n1903). Two texts are particularly relevant for the Almohads\u2019 theological teaching: the short al-Murshida f\u012b \nal-taw\u1e25\u012bd (pp. 223\u2013224) and al-\u02bfAq\u012bda al-kubr\u0101 (pp. 313\u2013325); for a French translation see H. Mass\u00e9, \u201cLa profession \nde foi (\u02bfaq\u012bda) et les guides spirituels (morchida) du Mahdi Ibn Toumart,\u201d in M\u00e9morial Henri Basset. Nouvelles \n\u00e9tudes nord-africaines et orientales, publi\u00e9es par l\u2019Institut des hautes \u00e9tudes marocaines (Paris, 1928), 105\u2013121.\n\n4.  For an up-to-date survey of research on the Almohads\u2019 theology and religious policy, see M. Fierro, \u201cThe \nReligious Policy of the Almohads,\u201d in S. Schmidtke (ed.), The Oxford Handbook of Islamic Theology (Oxford, \n2016), 679\u2013692; D. Serrano, \u201cLater Ash\u02bfarism in the Islamic West,\u201d in S. Schmidtke (ed.). The Oxford Handbook of \nIslamic Theology (Oxford, 2016), 522\u2013527.\n\n5.  Pre-modern scholars who draw this doctrinal link include T\u0101j al-D\u012bn al-Subk\u012b (d. 771/1370) and Ibn \nKhald\u016bn (d. 808/1406); for further details, see D. Urvoy, \u201cLa pens\u00e9e d\u2019Ibn T\u016bmart,\u201d Bulletin d\u2019\u00e9tudes orientales \n27 (1974), 20.\n\n6.  F. Griffel, \u201cIbn T\u016bmart\u2019s Rational Proof for God\u2019s Existence and Unity, and His Connection to the Ni\u1e93\u0101miyya \nMadrasa in Baghdad,\u201d in P. Cressier, M. Fierro, and L. Molina (eds.). Los almohades: problemas y perspectivas \n(Madrid, 2005), 775\u2013777.", "start_char_idx": 3605, "end_char_idx": 6550, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "117771d7-698e-49e2-947e-31639a8b6a65": {"__data__": {"id_": "117771d7-698e-49e2-947e-31639a8b6a65", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0d7df08b-0f01-465b-ad1b-26ce105edcfe", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "ca1aed70aa5f79b9f3b93aadb881932026d5af66194ca7b1e2696dda0decff59", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c2c713a4-5338-404c-be99-bb01d2bbc21b", "node_type": "1", "metadata": {}, "hash": "dfed16cafb4be0ddb915c6dad8c6e1e39b38c25afef170d37e457d493fa08de5", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n Facing the Mahd\u012b\u2019s True Belief  \u2022  98\n\nGod\u2019s existence,7 and denial of the idea that God possesses corporeal and spatial qualities.8\nYet the Almohad creed also established a number of doctrines that were strongly \n\nopposed to Ash\u02bfarite teaching. As a corollary to the creed\u2019s central concern that God is \nabsolutely distinct from any of His creations, it radically dismissed what it considered \nanthropomorphism (tashb\u012bh).9 This included the rejection of such beliefs as affirming, for \nexample, that God possesses knowledge by virtue of which he is described as knowing.10 \nAsh\u02bfarite theologians, in turn, stressed the actual existence of such attributes and supported \ntheir claim by using the exact line of reasoning that Ibn T\u016bmart rejected in drawing an \nanalogy between man and God.\n\nFrom the perspective of Ash\u02bfarite theologians, the Almohads\u2019 claim to their founder \nand spiritual leader\u2019s infallibility remained in conflict with their own Sunni mainstream \nconceptions. Nor would they typically consider it the caliph\u2019s business to impose specific \ndoctrines on his subjects. Yet if their teachings were incompatible in several respects, what \nwas the position of Ash\u02bfarite theologians vis-\u00e0-vis the theology promoted by the Almohad \nrulers? To what extent did Ibn T\u016bmart\u2019s doctrines affect them in formulating and defending \ntheir own positions? \n\nQuestions about the impact of Almohad teachings on scholars who lived and wrote \nduring their caliphate have been raised primarily with regard to the discipline of falsafa, \nthat is, Hellenizing philosophy, and specifically with regard to the teaching of Averroes. \nThe latter served the Almohads over many years, participating, for example, in scholarly \ncircles at the caliph\u2019s court in Marrakesh. It was there that he wrote several commentaries \non Aristotle\u2019s works, whose Latin translations would become the foundation for his later \nrenown in Christian Europe. Modern scholars\u2019 portrayals of Averroes\u2019s teachings range from \ndescribing them as containing \u201ccertain traces of the Almohad ideology\u201d11 to claiming that \nthey were actually formulated within the theoretical framework of Ibn T\u016bmart\u2019s doctrine.12 \nSeveral works, in which he engages with kal\u0101m and defends falsafa against the theologians\u2019 \nattacks, are specifically relevant in the assessment of the relation between the Almohads\u2019 \nand Averroes\u2019s teachings. One of these works, entitled al-Kashf \u02bfan man\u0101hij al-adilla f\u012b \n\u02bfaq\u0101\u02beid al-milla appears to have caused controversy within the Almohad court. In response, \n\n7.  Urvoy, \u201cLa pens\u00e9e d\u2019Ibn T\u016bmart,\u201d 24; Griffel, \u201cIbn T\u016bmart\u2019s Rational Proof,\u201d 782\u2013793\u2014more precisely, Ibn \nT\u016bmart\u2019s argumentation supporting God\u2019s existence was connected to teachings developed at the Ni\u1e93\u0101miyya \nmadrasa in Baghdad.\n\n8.  M. Fletcher, \u201cThe Almohad Tawh\u012bd: Theology Which Relies On Logic,\u201d Numen 38/1 (1991), 119\u2013120.\n9.  The Almohads\u2019 rejection of anthropomorphism was one way to stress their break with the previous \n\nAlmoravid dynasty and to underline the reformist claim of their movement: see D. Serrano Ruano, \u201c\u00bfPor qu\u00e9 \nllamaron los almohades antropomorfistas a los almor\u00e1vides?,\u201d in P. Cressier, M. Fierro, and L. Molina (eds.). Los \nalmohades: problemas y perspectivas (Madrid, 2005), 815\u2013852.\n\n10.  Cf. Ibn T\u016bmart, al-\u02bfAq\u012bda al-kubr\u0101, 337.\n11.  S. Stroumsa, \u201cPhilosophes almohades?", "start_char_idx": 6554, "end_char_idx": 9931, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c2c713a4-5338-404c-be99-bb01d2bbc21b": {"__data__": {"id_": "c2c713a4-5338-404c-be99-bb01d2bbc21b", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "117771d7-698e-49e2-947e-31639a8b6a65", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "5b7a02f3a5421370c1f4676364da250d910620d3e1b4e640e9c323c080b64ba1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4b194c73-9568-407a-9163-a2c3943ba0a1", "node_type": "1", "metadata": {}, "hash": "65f66be1d05309e4dffa1575a8bad1ee98a57d772c97b5f3a342fd6a2a90dfbd", "class_name": "RelatedNodeInfo"}}, "text": "11.  S. Stroumsa, \u201cPhilosophes almohades? Averro\u00e8s, Ma\u00efmonide et l\u2019id\u00e9ologie almohade,\u201d in P. Cressier, M. \n\nFierro, and L. Molina (eds.). Los almohades: problemas y perspectivas (Madrid, 2005), 1137\u20131162.\n12.  M. Geoffroy, \u201c\u00c0 propos de l\u2019almohadisme d\u2019Averro\u00e8s: L\u2019anthropomorphisme (ta\u01e7s\u012bm) dans la seconde \n\nversion du Kit\u0101b al-Ka\u0161f \u02bfan man\u0101hi\u01e7 al-adilla,\u201d in P. Cressier, M. Fierro, and L. Molina (eds.). Los almohades: \nproblemas y perspectivas (Madrid, 2005), 853-894.\n\n\n\n99  \u2022  Jan Thiele\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nAverroes produced various revisions of the text that allowed him to accommodate his \ndiffering positions to the Almohad creed.13\n\nThe specific case of Averroes supports the typical view that the Almohads claimed both \nreligious authority and spiritual leadership. Should we therefore conclude that ideological \ncontrol and, perhaps, even a ban on teachings that deviated from the creed of the infallible \nMahd\u012b were among the methods used by the Almohads in the exercise of their caliphal \nauthority? And if so, would not the practitioners of kal\u0101m, for whom issues addressed by \nthe Almohad creed were of chief concern, have been expected to have been specifically \naffected by this agenda? In this article of admittedly limited scope, I will approach the \nquestion by studying a short theological epistle from the earlier Almohad period, entitled \nal-\u02bfAq\u012bda al-burh\u0101niyya.14 More precisely, I will examine the intellectual and textual sources \nof this treatise in order to ask whether the Almohad doctrine is echoed in this work.\n\nAl-\u02bfAq\u012bda al-burh\u0101niyya was written by Ab\u016b \u02bfAmr \u02bfUthm\u0101n al-Sal\u0101lij\u012b. Born c. 521/1127\u20138, \nal-Sal\u0101lij\u012b died either in 564/1169, 574/1179 or 594/1197\u20138.15 A theologian with some level \nof mystical inclination, he was primarily active in the city of Fes, where he received his \nelementary education and later studied at the Qarawiyy\u012bn mosque. Later, he traveled to the \nIslamic east (bil\u0101d al-mashriq) to seek further instruction. However, it appears that Almohad \nattempts to discourage their population from making the pilgrimage to Mecca16 spoiled \nal-Sal\u0101lij\u012b\u2019s plans: he made it no further than Bugie (Bij\u0101ya), where the local governor \nprevented him, along with other travelers, from continuing their journey. Al-Sal\u0101lij\u012b had to \nreturn to Fes, where he obviously achieved a reputation as being well-versed in grammar. \nEventually, his good name captured the attention of a member of Marrakesh\u2019s Almohad \nelite, who was looking for a teacher who could help his sons learn Arabic. Al-Sal\u0101lij\u012b accepted \nthe offer and moved from Fes to Marrakesh. While there, he also met Ab\u016b al-\u1e24asan \u02bfAl\u012b b. \nA\u1e25mad al-Lakhm\u012b al-Ishb\u012bl\u012b (d. 567/1171), a major figure of Maghrebi Ash\u02bfarism.17 At some \npoint, he returned to Fes, where he devoted himself primarily to the teachings of \u02bfilm \nal-kal\u0101m.18\n\n13.", "start_char_idx": 9890, "end_char_idx": 12738, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4b194c73-9568-407a-9163-a2c3943ba0a1": {"__data__": {"id_": "4b194c73-9568-407a-9163-a2c3943ba0a1", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c2c713a4-5338-404c-be99-bb01d2bbc21b", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "fd000b90ef79ccc980f4abca32201239d39b78ebb0091b53452ef63cb8b13f84", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8c8b1fd3-ec0c-4a97-a0de-d0c087a292be", "node_type": "1", "metadata": {}, "hash": "8c4791c4875d2b158c1babf56edd2449576eb3ee8d435c3dc6fce5589a63c63a", "class_name": "RelatedNodeInfo"}}, "text": "Geoffroy, \u201c\u00c0 propos de l\u2019almohadisme d\u2019Averro\u00e8s;\u201d S. Di Donato, \u201cLe Kit\u0101b al-Ka\u0161f \u02bfan man\u0101hi\u01e7 al-adilla \nd\u2019Averro\u00e8s: les phases de la r\u00e9daction dans les discours sur l\u2019existence de dieu et sur la direction, d\u2019apr\u00e8s \nl\u2019original arabe et la traduction h\u00e9bra\u00efque,\u201d Arabic Sciences and Philosophy 25/1 (2015), 105\u2013133.\n\n14.  The text is available in several recent editions. I have consulted Ab\u016b \u02bfAmr \u02bfUthm\u0101n b. \u02bfAl\u012b al-Sal\u0101lij\u012b, \nal-\u02bfAq\u012bda al-burh\u0101niyya al-ash\u02bfariyya, ed. Jam\u0101l \u02bfAll\u0101l al-Bakht\u012b (Tetouan, 2008), and al-\u02bfAq\u012bda al-Burh\u0101niyya \nwa-al-fu\u1e63\u016bl al-\u012bm\u0101niyya li-al-im\u0101m Ab\u012b \u02bfAmr \u02bfUthm\u0101n al-Sal\u0101lij\u012b ma\u02bf Shar\u1e25 al-\u02bfAq\u012bda al-burh\u0101niyya li-al-im\u0101m \nAb\u012b \u02bfUthm\u0101n Sa\u02bf\u012bd b. Mu\u1e25ammad b. al-\u02bfUqb\u0101n\u012b, ed. Niz\u0101r \u1e24amm\u0101d\u012b (Beirut, 1429); when citing the \u02bfAq\u012bda, I \nprovide pages for both editions. On the \u02bf Aq\u012bda and al-Bakht\u012b\u2019s edition of the text see also M. Bilal-Achmal, \u201cTextos \ndel legado a\u0161\u02bfar\u012b magreb\u00ed. Al-\u02bfaq\u012bda al-burh\u0101niyya al-a\u0161\u02bfariyya de Ab\u016b \u02bfAmr al-Sal\u0101l\u0177\u012b al-F\u0101s\u012b,\u201d Al-Qantara 34/1 \n(2013), 205\u2013213.\n\n15.  For the sources on al-Sal\u0101lij\u012b\u2019s death dates, see the introduction in al-\u02bfAq\u012bda al-Burh\u0101niyya wa-al-fu\u1e63\u016bl \nal-\u012bm\u0101niyya, 14\u201315.\n\n16.  M. Fierro, \u201cThe Legal Policies of the Almohad Caliphs and Ibn Rushd\u2019s Bid\u0101yat al-mujtahid,\u201d Journal of \nIslamic Studies 10/3 (1999), 227.\n\n17.  Serrano, \u201cLos almor\u00e1vides y la teolog\u00eda a\u0161\u02bfar\u012b,\u201d 503; Serrano, \u201cLater Ash\u02bfarism in the Islamic West,\u201d 519.\n18.  Al-Sal\u0101lj\u012b, \u02bfAq\u012bda, 115\u201333; al-Sal\u0101lij\u012b\u2019s service to the member of the Almohad elite is reported by Ab\u016b \n\nYa\u02bfq\u016bb Y\u016bsuf b. Ya\u1e25y\u0101 Ibn Zayy\u0101t al-T\u0101dil\u012b, al-Tashawwuf il\u0101 rij\u0101l al-ta\u1e63awwuf wa-akhb\u0101r Ab\u012b al-\u02bfAbb\u0101s al-Sabt\u012b, \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n Facing the Mahd\u012b\u2019s True Belief  \u2022  100\n\nAlthough al-Sal\u0101lij\u012b\u2014at least for part of his life\u2014interacted relatively closely with the \nAlmohad elite, he appears to have always been a dedicated Ash\u02bfarite. Several biographical \nreports stress that from as early as his introductory studies in the field of theology, al-Sal\u0101lij\u012b \nwas deeply influenced by his readings of Ab\u016b al-Ma\u02bf\u0101l\u012b al-Juwayn\u012b\u2019s (d. 478/1085) Kit\u0101b \nal-Irsh\u0101d.", "start_char_idx": 12740, "end_char_idx": 14815, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8c8b1fd3-ec0c-4a97-a0de-d0c087a292be": {"__data__": {"id_": "8c8b1fd3-ec0c-4a97-a0de-d0c087a292be", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4b194c73-9568-407a-9163-a2c3943ba0a1", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "2846a821297398387943cfac6b8aa06f2dd6d3e3defffcabae5a179cbbd9db56", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "08665594-5959-41e2-ac55-3db44207f9c8", "node_type": "1", "metadata": {}, "hash": "5d1dc83c1a90f491a5514a108355add2feec89684e89730bb13eaee0e49a2efc", "class_name": "RelatedNodeInfo"}}, "text": "478/1085) Kit\u0101b \nal-Irsh\u0101d. While teaching grammar in Marrakesh, he deepened his knowledge of the text \nby studying with Ab\u016b al-\u1e24asan al-Lakhm\u012b.19 It is consequently not surprising that some \nreligious scholars pointed to the Irsh\u0101d\u2019s impact on al-Sal\u0101lij\u012b\u2019s al-\u02bfAq\u012bda al-burh\u0101niyya, \ngoing so far as to describe the latter text as a brief summary (mukhta\u1e63ar) of al-Juwayn\u012b\u2019s \ntheological summa.20 As I will discuss in more detail, this characterization is appropriate, \nespecially if one bears in mind that al-Sal\u0101lij\u012b immensely shortened al-Juwayn\u012b\u2019s voluminous \nwork into just a few pages.\n\nThe text of al-\u02bfAq\u012bda al-burh\u0101niyya itself does not reveal anything about al-Sal\u0101lij\u012b\u2019s \nmotivation in compiling the short creed. Later sources\u2014including al-Sal\u0101lij\u012b\u2019s student Ab\u016b \nal-\u1e24asan \u02bfAl\u012b Ibn Mu\u02bemin al-Khazraj\u012b (d. 598/1193), who is quoted in one of the commentaries \non the \u02bfAq\u012bda\u2014report that al-Sal\u0101lij\u012b wrote it at the request of an Andalus\u012b woman named \nKhayr\u016bna.21 Thus, the fact that al-Sal\u0101lij\u012b composed this work for his Almohad patrons \nappears to have been omitted. \n\nLet us start examining the text. Al-Sal\u0101lij\u012b\u2019s al-\u02bfAq\u012bda al-burh\u0101niyya follows the typical \nstructure of an Ash\u02bfarite kal\u0101m treatise.22 After the \u1e25amdala, the work opens with the \ndefinition of the world (al-\u02bf\u0101lam) and of atoms (jaw\u0101hir) and accidents (a\u02bfr\u0101\u1e0d), which are \nthe world\u2019s components according to the concept of the mutakallim\u016bn. Atoms are defined \nas \u201cthat which occupies space\u201d (al-muta\u1e25ayyiz), and accidents as \u201centities that subsist \nin atoms\u201d (al-ma\u02bfn\u0101 al-q\u0101\u02beim bi-al-jawhar). The wording of these definitions has been \nreproduced almost verbatim from al-Juwayn\u012b\u2019s Irsh\u0101d.23\n\ned. A. al-Tawf\u012bq (Rabat, 1404/1984), 199\u2013200. French translation: Ibn Zayy\u00e2t al T\u00e2dil\u00ee, Regard sur le temps des \nSoufis: vie des saints du sud marocain des ve, vie, viie si\u00e8cles de l\u2019h\u00e9gire. Texte arabe \u00e9tabli, annot\u00e9 et pr\u00e9sent\u00e9 par \nAhmed Toufiq. Traduit de l\u2019arabe par Maurice de Fenoyl (Casablanca, 1995), 149\u2013150.\n\n19.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 17\u201319. For the transmission of this work to the Islamic West see J. M. F\u00f3rneas Besteiro, \n\u201cDe la transmisi\u00f3n de algunas obras de tendencia a\u0161\u02bfar\u012b en al-Andalus,\u201d Awr\u0101q 1 (1978), 7\u20138.\n\n20.  See al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 51, quoting the famous traveller and religious scholar Ibn Rushayd al-Fihr\u012b al-Sabt\u012b \n(d. 721/1321): Ab\u016b \u02bfAbd All\u0101h Mu\u1e25ammad b. \u02bfUmar Ibn Rushayd al-Fihr\u012b al-Sabt\u012b, Mil\u02be al-\u02bfayba bi-m\u0101 jumi\u02bfa \nbi-\u1e6d\u016bl al-ghayba f\u012b al-wijha al-waj\u012bha il\u0101 al-\u1e25aramayn Makka wa-\u1e6cayba, ed. Mu\u1e25ammad al-\u1e24ab\u012bb Ibn Khawja \n(Tunis, 1982), 2:226.", "start_char_idx": 14788, "end_char_idx": 17338, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "08665594-5959-41e2-ac55-3db44207f9c8": {"__data__": {"id_": "08665594-5959-41e2-ac55-3db44207f9c8", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8c8b1fd3-ec0c-4a97-a0de-d0c087a292be", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "13bb5b5ee81f00ca6863437dabf5c84ee4d9ae01ea43f431e60b4381301b6a47", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2cda9e5d-b54f-49c3-968b-9f491568995a", "node_type": "1", "metadata": {}, "hash": "c65458a5e476e57363f7e0afa80251b5f5ad676b775ec2520b72da0193518947", "class_name": "RelatedNodeInfo"}}, "text": "See also Ab\u016b Ja\u02bffar A\u1e25mad b. Y\u016bsuf al-Fihr\u012b al-Labl\u012b\u2019s (d. 691/1292) Fahrasa, ed. N\u016br al-D\u012bn \nSh\u016bbad (Rabat, 1434/2013), 88; al-Labl\u012b studied with al-Sal\u0101lij\u012b\u2019s student Ab\u016b \u02bfAbd All\u0101h Mu\u1e25ammad b. \u02bfAl\u012b b. \nal-K\u0101tib\u012b (d. 596/1295).\n\n21.  See al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 50\u201351, who quotes \u02bfAbd All\u0101h Mu\u1e25ammad al-Mady\u016bn\u012b\u2019s Shar\u1e25; this is also related \nby A\u1e25mad Ibn al-Q\u0101\u1e0d\u012b al-Mikn\u0101s\u012b, Jadhwat al-iqtib\u0101s f\u012b dhikr man \u1e25alla min al-a\u02bfl\u0101m mad\u012bnat F\u0101s, 2 vols. (Rabat, \n1973), 2:458.\n\n22.  For the basic scheme of Ash\u02bfarite compendia see R. M. Frank, \u201cThe Science of Kal\u0101m,\u201d Arabic Sciences and \nPhilosophy 2/1 (1992), 7\u201337, as well as fn. 12 on the general omission of theoretical discussions on knowledge \nand reasoning in such shorter works as the one discussed here.\n\n23.  Cf. al-Sal\u0101lij\u012b, \u02bf Aq\u012bda, 87\u20139/23 and Im\u0101m al-\u1e24aramayn Ab\u016b al-Ma\u02bf\u0101l\u012b al-Juwayn\u012b, Kit\u0101b al-Irsh\u0101d il\u0101 qaw\u0101\u1e6di\u02bf \nal-adilla f\u012b u\u1e63\u016bl al-i\u02bftiq\u0101d, ed. Mu\u1e25ammad Y\u016bsuf M\u016bs\u0101, and \u02bfAl\u012b \u02bfAbd al-Mun\u02bfim \u02bfAbd al-\u1e24am\u012bd (Cairo, 1369), 17 \n(l. 5\u20138).\n\n\n\n101  \u2022  Jan Thiele\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nThe next section of the \u02bfAq\u012bda, Chapters 1-5, focuses on arguments for God\u2019s existence. \nSpecific historical developments in the argumentation of Muslim theologians allow us \nto conclude that al-Sal\u0101lij\u012b\u2019s proof draws on arguments that were advanced in some \nof al-Juwayn\u012b\u2019s writings. Beyond the boundaries of theological schools, the traditional \nkal\u0101m proof for God\u2019s existence departed from the assumption that because the world is \ncreated, it consequently requires a creator, who must be God. The world\u2019s createdness \nwas demonstrated by the so-called \u201cproof from accidents,\u201d that built upon the following \nreasoning: 1) accidents\u2014like movement, rest, composition, or separation\u2014do exist, 2) \naccidents have a temporal existence, 3) bodies necessarily carry accidents, and 4) whatever \ndoes not precede the temporally existent is itself temporally existent.24\n\nAl-Juwayn\u012b appears to have been the first person within the Ash\u02bfarite school to recognize \nthat this proof had several shortcomings and propose revisions.25 To prove God\u2019s existence, \nhe developed the so-called \u201cparticularization argument\u201d that finds its most elaborate shape \nin al-\u02bfAq\u012bda al-Ni\u1e93\u0101miyya.26 Its argumentative strength lie in the fact that it no longer \npresupposed the existence of accidents. A preliminary revision of the revised proof can be \nfound in al-Juwayn\u012b\u2019s earlier works al-Irsh\u0101d27 and Luma\u02bf al-adilla f\u012b qaw\u0101\u02bfid ahl al-sunna \nwa-al-jam\u0101\u02bfa,28 where he still relies on the proof from accidents argument.", "start_char_idx": 17339, "end_char_idx": 19879, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2cda9e5d-b54f-49c3-968b-9f491568995a": {"__data__": {"id_": "2cda9e5d-b54f-49c3-968b-9f491568995a", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "08665594-5959-41e2-ac55-3db44207f9c8", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "d183c8c98055c9e1dd792c9fafcb832ceda4387991f88737847d9e33da5fa480", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d4b4bad6-d6db-4f88-b2ba-fad69c3eba04", "node_type": "1", "metadata": {}, "hash": "ed5fe41503acb0574f17b4e6b7f85e2bd9b61b80f09bd8c2942ccda13575e683", "class_name": "RelatedNodeInfo"}}, "text": "Unlike the \ntraditional proof, al-Juwayn\u012b now infers from the createdness of atoms that the existence \nof the world is possible (j\u0101\u02beiz al-wuj\u016bd), which means that rather than being existent, it is \njust as possible that the world could also be non-existent or come into existence at different \ntimes. This leads him to the conclusion that there must be an agent that chooses arbitrarily \nwhether or not the world exists and when, who in other words \u201cparticularizes\u201d (ikhta\u1e63\u1e63a) \nthe world\u2019s creation and who cannot be anyone other than God.29\n\nAl-Sal\u0101lij\u012b\u2019s argumentation in his \u02bfAq\u012bda follows al-Juwayn\u012b\u2019s earlier revision of the proof \nas found in the Irsh\u0101d and the Luma\u02bf: using the proof from accidents, he first establishes the \ncreatedness of atoms and then concludes that the world\u2019s existence is possible. Based on \n \n \n\n24.  H. A. Davidson, Proofs for Eternity, Creation and the Existence of God in Medieval Islamic and Jewish \nPhilosophy (New York/Oxford, 1987), 134\u2013143; D. Gimaret, La doctrine d\u2019al-Ash\u02bfar\u012b (Paris, 1990), 219\u2013227; U. \nRudolph, \u201cLa preuve de l\u2019existence de Dieu chez Avicenne et dans la th\u00e9ologie musulmane,\u201d in A. de Libera, \nA. Elamrani-Jamal, and A. Galonnier (eds.), Langage et philososophie. Hommage \u00e0 Jean Jolivet (Paris, 1997), \n340\u2013341.\n\n25.  Similar concerns were articulated earlier by the Mu\u02bftazilite theologian Ab\u016b al-\u1e24usayn al-Ba\u1e63r\u012b (d. \n426/1044); see W. Madelung, \u201cAb\u016b l-\u1e24usayn al-Ba\u1e63r\u012b\u2019s Proof for the Existence of God,\u201d in J.E. Montgomery (ed.), \nArabic Theology, Arabic Philosophy: From the Many to the One. Essays in Celebration of Richard M. Frank \n(Leuven, 2006), 273-280.\n\n26.  Im\u0101m al-\u1e24aramayn Ab\u016b al-Ma\u02bf\u0101l\u012b al-Juwayn\u012b, al-\u02bfAq\u012bda al-ni\u1e93\u0101miyya, ed. Mu\u1e25ammad Zubayd\u012b (Beirut, \n2003), 11\u201313.\n\n27.  Al-Juwayn\u012b, al-Irsh\u0101d, 17\u201321, 28\u201329.\n28.  M. Allard, Textes Apolog\u00e9tiques de \u01e6uwayn\u012b (Beirut, 1968), 120\u2013131 (Arabic edition and French translation \n\nof al-Juwayn\u012b\u2019s Luma\u02bf).\n29.  Davidson, Proofs for Eternity, 161\u2013162; Rudolph, \u201cLa preuve de l\u2019existence de Dieu,\u201d 344\u2013346; Madelung, \n\n\u201cAb\u016b al-\u1e24usayn al-Ba\u1e63r\u012b\u2019s Proof for the Existence of God,\u201d 279.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n Facing the Mahd\u012b\u2019s True Belief  \u2022  102\n\nthese assumptions, he then affirms the need for a \u201cparticularizer,\u201d that is a Creator (\u1e63\u0101ni\u02bf), \nwhose arbitrary choice causes the world to be precisely the way it is.30\n\nIn Chapter 6 of the \u02bfAq\u012bda, al-Sal\u0101lij\u012b presents proof of the Creator\u2019s eternity (qidam).", "start_char_idx": 19880, "end_char_idx": 22306, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d4b4bad6-d6db-4f88-b2ba-fad69c3eba04": {"__data__": {"id_": "d4b4bad6-d6db-4f88-b2ba-fad69c3eba04", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2cda9e5d-b54f-49c3-968b-9f491568995a", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "9c6160937775ac5eb18ec945ff24576fd33962a031985c6d504d82fb3f93b184", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0125e491-0873-4fec-a383-d78dbda236d6", "node_type": "1", "metadata": {}, "hash": "bc075716eb687d06852a59bc60e6c8f34145dc5178b838d0eaeae04dd85b1ac0", "class_name": "RelatedNodeInfo"}}, "text": "He reasons that if the Creator were not eternal, He must also have been created and His \nexistence would consequently have required the existence of another creator before Him\u2014\nclearly absurd reasoning, since this process of creation would result in an infinite regress.31 \nAl-Sal\u0101lij\u012b literally reproduces parts of the corresponding chapter in al-Juwayn\u012b\u2019s Irsh\u0101d.32 \nThe same line of reasoning is also found in al-Juwayn\u012b\u2019s Sh\u0101mil and Luma\u02bf.33\n\nIn Chapter 7, al-Sal\u0101lij\u012b affirms that God \u201csubsists by Himself\u201d (q\u0101\u02beim bi-nafsihi). In fact, \nthe description q\u0101\u02beim bi-nafsihi was open to interpretation, and it appears that al-Ash\u02bfar\u012b \nhimself hesitated in regard to whether or not it could be rightly\u2014or exclusively\u2014applied \nto God.34 It is again al-Juwayn\u012b\u2019s Irsh\u0101d that offers an almost literal parallel to the \u02bfAq\u012bda.35 \nAl-Sal\u0101lij\u012b\u2019s argument is, in turn, because it is so condensed, not entirely clear:\n\nThe proof for God\u2019s subsisting by Himself is that He must be described as living,  \nknowing and powerful. Yet attributes (al-\u1e63if\u0101t) cannot be described by predications \nnecessitated by other entities (al-a\u1e25k\u0101m allat\u012b t\u016bjibuh\u0101 al-ma\u02bf\u0101n\u012b). If God is necessarily \ndescribed [as living, knowing and powerful], he must consequently subsist by Himself.36\n\nIf we compare this passage with al-Juwayn\u012b\u2019s Irsh\u0101d, we realize that al-Sal\u0101lij\u012b\u2019s reasoning \nis based on the implicit premise that if God did not subsist by Himself, He would need \na substrate (ma\u1e25all) and would be an attribute that qualifies His substrate.37 If we add \nthis premise from the Irsh\u0101d to the passage from the \u02bfAq\u012bda, the argument makes sense: \naccording to Ash\u02bfarite teaching, God is living, knowing and powerful by virtue of the entities \nof life, knowledge, and power. However, life, knowledge, and power cannot subsist in an \nattribute and therefore God must subsist by Himself.\n\nIn Chapter 8, al-Sal\u0101lij\u012b establishes that God is absolutely distinct (mukh\u0101lif) from His \ncreation. He consequently follows the progression of arguments found in the Irsh\u0101d, but \nwithout reproducing textual elements that can be clearly identified as quotations from \nal-Juwayn\u012b\u2019s text. Al-Sal\u0101lij\u012b argues that two things are identical whenever they share all of \ntheir essential attributes (jam\u012b\u02bf \u1e63if\u0101t al-nafs).38 The same reasoning was already put forward \nby al-Ash\u02bfar\u012b to prove God\u2019s otherness, and al-Juwayn\u012b also draws on it in the Irsh\u0101d.39 Based \n\n30.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 90\u201396/24\u201325.\n31.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 97/25.\n32.  Al-Juwayn\u012b, al-Irsh\u0101d, 32 (l. 6\u20137).\n33.  Im\u0101m al-\u1e24aramayn Ab\u016b al-Ma\u02bf\u0101l\u012b al-Juwayn\u012b, al-Sh\u0101mil f\u012b u\u1e63\u016bl al-d\u012bn, ed. F. \u02bfAwn, and Sh. M. Mukht\u0101r \n\n(Alexandria, 1969), 617\u2013618; Allard, Textes Apolog\u00e9tiques de \u01e6uwayn\u012b, 130\u2013131.\n34.  Gimaret, Doctrine, 257.\n35.  Al-Juwayn\u012b, al-Irsh\u0101d, 34 (l. 4\u20135).\n36.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 98/25.\n37.  Al-Juwayn\u012b, al-Irsh\u0101d, 34.\n38.", "start_char_idx": 22308, "end_char_idx": 25161, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0125e491-0873-4fec-a383-d78dbda236d6": {"__data__": {"id_": "0125e491-0873-4fec-a383-d78dbda236d6", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d4b4bad6-d6db-4f88-b2ba-fad69c3eba04", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "edb09eb8c6618261a6d490b5c3ae07bdc65666dc93ccdde247e4ca70986bac4f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9a0f8aac-f588-466f-b841-c51839c284f9", "node_type": "1", "metadata": {}, "hash": "5458f6d01fbd2f9bd4d4185e8c3fb5d57899557389dc8ca412ba1439bd99a791", "class_name": "RelatedNodeInfo"}}, "text": "Al-Juwayn\u012b, al-Irsh\u0101d, 34.\n38.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 99/25.\n39.  Gimaret, Doctrine, 249; al-Juwayn\u012b, al-Irsh\u0101d, 34.\n\n\n\n103  \u2022  Jan Thiele\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\non this conceptualization of the resemblance of two things, al-Sal\u0101lij\u012b goes on to argue that \nGod transcends all qualities (sim\u0101t) of atoms and accidents and, therefore, is distinct from \nthem. Atoms are distinguished by the fact that they occupy space and consequently exist \nin a specific location, in that they carry accidents and may form composites. Accidents in \nturn subsist in atoms, which means that they need a substrate; they have no self-sustained \ncontinued existence and cannot be described by predications necessitated by other entities. \nThese fundamental properties of atoms and accidents cannot be applied to God, which \nproves, according to al-Sal\u0101lij\u012b, His absolute distinctiveness.40 Some of these arguments can \nalso be found\u2014in more elaborate versions\u2014in various chapters on the distinctions between \nGod and His creatures in al-Juwayn\u012b\u2019s Irsh\u0101d,41 whereas others were already affirmed in the \nproof of God\u2019s self-subsistence.42\n\nIn Chapter 9, al-Sal\u0101lij\u012b goes on to prove that God is knowing, powerful, willing, living, \nhearing, seeing, perceiving and speaking. The line of argumentation, and the reliance on \ncertain specific formulations, confirm the \u02bfAq\u012bda\u2019s dependency on the Irsh\u0101d. Al-Sal\u0101lij\u012b \nsupports the claim that God is knowing and powerful with the evidence of His creation, every \ndetail of which He ordered and arranged. Like al-Juwayn\u012b, and in almost the same words, \nhe argues that this implies that God is knowledgeable and powerful.43 The intentionality \nof God\u2019s acts, revealed by the fact that they come into being at a specific moment and in \na specific shape rather than coming into existence at another possible moment and in a \ndifferent shape, serves as proof of God\u2019s will.44 Unlike al-Juwayn\u012b in his Irsh\u0101d, however, \nal-Sal\u0101lij\u012b does not support this claim by drawing an analogy to man\u2019s voluntary acts.45 In \norder to prove that God lives, he argues that only living beings can possibly possess the \naforementioned attributes. This is a standard argument in kal\u0101m, although God\u2019s knowledge \nand power are often considered sufficient evidence for the claim that God lives.46\n\nAl-Sal\u0101lij\u012b then reproduces, almost verbatim, a passage from the Irsh\u0101d to prove that \nGod hears, sees, perceives, and speaks. The argument goes as follows: all living beings can \npossibly hear, see, perceive, and speak; if God could not hear, see, perceive, and speak, he \nwould be defective, and this would be an absurd assertion.47\n\nIn Chapter 10, al-Sal\u0101lij\u012b expounds upon the doctrine that God possesses co-eternal \nattributes, including life (\u1e25ay\u0101t), knowledge (\u02bfilm), power (qudra), and will (ir\u0101da), by virtue \n\n40.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 99\u2013102/25\u201326.\n41.  Al-Juwayn\u012b, al-Irsh\u0101d, 39 (God does not occupy space and has no location), 44 (He does not carry accidents) \n\nand 42\u201343 (He is not a composite).\n42.  Al-Juwayn\u012b, al-Irsh\u0101d, 34 (unlike God, accidents cannot be described by predications necessitated by \n\nother entities).\n43.  Al-Sal\u0101lij\u012b\u2019s proof (Aq\u012bda, 103/26) is mainly composed of fragments from the corresponding chapter in \n\nthe Irsh\u0101d, namely pp. 61 (l. 4)\u201362 (l. 1) and 61 (l. 10\u201311).\n44.", "start_char_idx": 25131, "end_char_idx": 28439, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9a0f8aac-f588-466f-b841-c51839c284f9": {"__data__": {"id_": "9a0f8aac-f588-466f-b841-c51839c284f9", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0125e491-0873-4fec-a383-d78dbda236d6", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "d66966709f1f22ea1dd2c0b12863d3eeef2463125617e274930f778246fa3fe6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "50f15f2d-a2fa-48e5-9a54-b6549d12ae78", "node_type": "1", "metadata": {}, "hash": "305869d29729702f88ecc26fc86e3bbc84b11e3559ed78a329bd9a9e07daa18b", "class_name": "RelatedNodeInfo"}}, "text": "1) and 61 (l. 10\u201311).\n44.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 104/27.\n45.  Cf. al-Juwayn\u012b, al-Irsh\u0101d, 64.\n46.  In the Irsh\u0101d, al-Juwayn\u012b also builds his argumentation exclusively on God\u2019s being knowing and powerful: \n\nal-Juwayn\u012b, al-Irsh\u0101d, 63.\n47.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 104\u20135/27; the almost identical formulation is found in al-Juwayn\u012b, al-Irsh\u0101d, 72 (l. \n\n15)\u201373 (l. 4).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n Facing the Mahd\u012b\u2019s True Belief  \u2022  104\n\nof which He is living (\u1e25ayy), knowing (\u02bf\u0101lim), powerful (q\u0101dir), willing (mur\u012bd), and so on. \nThis claim was considered valid within Ash\u02bfarite thought, but for other theologians it posed \na fundamental problem: how could there be co-eternal beings if God alone is eternal and \nfree from multiplicity of any kind? It was primarily the Mu\u02bftazilites who, on the basis of \nthis claim, accused the Ash\u02bfarites of violating the notion of monotheism. Yet in our specific \ncontext, it is even more important that Almohad doctrine, as expressed in Ibn T\u016bmart\u2019s \nal-\u02bfAq\u012bda al-kubr\u0101, also rejects the idea of co-eternal attributes. However, unlike the critics \nfrom the Mu\u02bftazilite school who intended to resolve the problem posed by God\u2019s multiple \nqualities rationally, the Almohad creed categorically rebuffs such speculations about God\u2019s \nattributes and explicitly rejects any attempt to analyze God\u2019s attributes by way of analogy \nbetween God and His creatures.48 \n\nDrawing such analogies was at the center of the Ash\u02bfarite approach, whose goal was to \nlogically resolve the problem.49 In accordance with the solution proposed by the Ash\u02bfarites, \nal-Sal\u0101lij\u012b presents two arguments that correspond to the first and third of the four \nanalogies used by al-Juwayn\u012b in his Irsh\u0101d to establish God\u2019s co-eternal attributes.50 The \nfirst posits that whenever a predication or judgement (\u1e25ukm) in this world is grounded \nin, or causally depends on, another entity (mu\u02bfallal bi-\u02bfilla), the same must be true for the \ntranscendent. That is, if we affirm that man\u2019s knowing something is grounded in an entity \nof knowledge, God must be omniscient by a co-eternal entity of knowledge. Al-Sal\u0101lij\u012b\u2019s \nsecond argument is that the reality (\u1e25aq\u012bqa) behind predications such as \u201che is knowing\u201d \nis identical irrespective of whether it is affirmed of man or of God: if in the case of man, it \nmeans that knowledge subsists in the subject described as knowing (q\u0101ma bihi al-\u02bfilm), the \nmeaning cannot change when the same is affirmed about God.51\n\nIt is worth recalling here the case of Averroes and the fact that it was precisely the \nquestion of God\u2019s attributes that created controversy around his al-Kashf \u02bfan man\u0101hij \nal-adilla. The dispute finally led Averroes to revise the sections of his text which, from the \nAlmohad perspective, were seen as problematic. The reason for the debate was Averroes\u2019s \nconviction that sophisticated explanations for corporeal and spatial descriptions of God \nwould be inaccessible to common people, and, even worse, would cause people to deviate \nfrom the truth. He therefore claimed that a literal understanding of God\u2019s hands, face, or \n\n48.  Ibn T\u016bmart, al-\u02bfAq\u012bda al-kubr\u0101, p. 337. See also Urvoy, \u201cLa pens\u00e9e d\u2019Ibn T\u016bmart,\u201d 27\u201328.\n49.", "start_char_idx": 28414, "end_char_idx": 31597, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "50f15f2d-a2fa-48e5-9a54-b6549d12ae78": {"__data__": {"id_": "50f15f2d-a2fa-48e5-9a54-b6549d12ae78", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9a0f8aac-f588-466f-b841-c51839c284f9", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3af37b551adee17a559815b34d5240410b14ee406622f1a491db4aa960e2d6d6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5b29075d-6fa9-4734-8d88-5679691958d7", "node_type": "1", "metadata": {}, "hash": "5b886a058c1b24576a9d09cc87bd8eba3085406dcd3e863e70f47c33442175b4", "class_name": "RelatedNodeInfo"}}, "text": "49.  I do not agree with Fletcher, \u201cThe Almohad Tawh\u012bd,\u201d 114\u2013117, who identifies Ibn T\u016bmart\u2019s affirmations \n\nof God\u2019s attributes in the Murshida with Mu\u02bftazilite doctrine and then suggests that the Mahd\u012b revised his \nposition in al-\u02bfAq\u012bda al-kubr\u0101 according to the Ash\u02bfarite doctrine. The denial of co-eternal attributes as found \nin the Murshida is actually confirmed by the passage of al-\u02bfAq\u012bda al-kubr\u0101 quoted in fn. 48; the \u02bfAq\u012bda only \nadds that man has to refrain from speculating about the modality of God\u2019s qualities. This is in agreement with \nneither Mu\u02bftazilite nor Ash\u02bfarite teachings: indeed, the Mu\u02bftazilites denied any co-eternal attributes, but they \nnonetheless described God by multiple qualities and attempted to explain their reality by rational means; the \nAsh\u02bfarites in turn not only affirmed co-eternal attributes of God, but they also explained them rationally (their \nbi-l\u0101 kayf approach was limited to such revealed qualities as those which appeared to suggest corporeality or \nspatial characteristics in God).\n\n50.  Al-Juwayn\u012b, al-Irsh\u0101d, 83 (l. 5\u20139 for the \u02bfilla-argument) and 84 (l. 1\u20133 for the \u1e25aq\u012bqa-argument).\n51.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 106\u2013107/27.\n\n\n\n105  \u2022  Jan Thiele\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nHis sitting on the throne is fully legitimate. From the position of the Almohad creed, this \nwas illicit anthropomorphism.52 Yet drawing analogies between man and God, as in the \nexample of Ash\u02bfarite reasoning described above, should have provoked the same accusation. \nNonetheless, al-Sal\u0101lij\u012b draws on the controversial argument and makes no concession to \nthe Almohad claim that God is absolutely transconceptual.\n\nChapter 11 is devoted to presenting proof of God\u2019s oneness (wa\u1e25d\u0101niyya). The argument \nadvanced by al-Sal\u0101lij\u012b was actually used by theologians from the entire spectrum of kal\u0101m \nschools. Essentially, the argument is that there can be only one God, because if there were \ntwo, any time their wills were opposed they would mutually prevent each other from \nacting.53 This so-called tam\u0101nu\u02bf-argument (from tam\u0101na\u02bfa, \u201cto mutually prevent\u201d) was \nalready raised by Mu\u02bftazilite theologians and also used by al-Ash\u02bfar\u012b.54 There are some \ntextual similarities between this chapter and the corresponding one in al-Juwayn\u012b\u2019s \nIrsh\u0101d.55 In addition, al-Sal\u0101lij\u012b quotes Q. 21:22, 40:62, and 42:11 to support the claim of God\u2019s \noneness.56\n\nIn Chapter 12, al-Sal\u0101lij\u012b argues that the possible\u2014that is, things that come to be or are \npossible but will not come to be\u2014are infinite in number. This position entailed a certain risk, \nsince it could be misinterpreted as being a violation of the monotheistic idea that except \nfor God, everything is finite. Yet the discussed question has additional implications for the \nconception of God as omnipotent: the reason behind this is that the possible is tantamount \nto potential objects of God\u2019s creative capacity (al-maqd\u016br\u0101t).57 Hence, if the possible was \nfinite, then God\u2019s power would likewise be finite. In order to prove the infiniteness of \npossible things, al-Sal\u0101lij\u012b departs from the contingency of the world; this means that the \nworld could also be considered differently, because there could have been things other than \nthose that actually exist. Now possible things do not come into existence by themselves \n(l\u0101 yaqa\u02bfu bi-nafsihi), but rather their existence must be caused by God.", "start_char_idx": 31594, "end_char_idx": 34971, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5b29075d-6fa9-4734-8d88-5679691958d7": {"__data__": {"id_": "5b29075d-6fa9-4734-8d88-5679691958d7", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "50f15f2d-a2fa-48e5-9a54-b6549d12ae78", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "1b66d0a11d32582bb6c691f7e46d45a9fff53f01ea147edf4aa77d7cb5ac2075", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fc506a54-398c-4890-a1c7-dc4df3e32bd2", "node_type": "1", "metadata": {}, "hash": "a2bd0bc6c182ec8f13619a269f2d3c9faad3206523668b269d3df3d6ada5a291", "class_name": "RelatedNodeInfo"}}, "text": "However, if God\u2019s \npower was limited to the finite things that actually come to be, we would have to concede \nthat that which is possible but does not happen is impossible\u2014and this, al-Sal\u0101lij\u012b argues, \nis self-contradictory.58 Here again, al-Sal\u0101lij\u012b\u2019s argumentation reproduces phrases from \nal-Juwayn\u012b\u2019s corresponding chapter in the Irsh\u0101d.59\n\nChapter 13 of al-Sal\u0101lij\u012b\u2019s \u02bfAq\u012bda contains rational proof of the possibility of beatific vision \n(ru\u02beyat All\u0101h). The entire chapter is an almost verbatim reproduction of a passage found in \n\n52.  Geoffroy, \u201c\u00c0 propos de l\u2019almohadisme d\u2019Averro\u00e8s;\u201d Di Donato, \u201cLe Kit\u0101b al-Ka\u0161f \u02bfan man\u0101hi\u01e7 al-adilla \nd\u2019Averro\u00e8s.\u201d\n\n53.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 109\u2013111/28.\n54.  Gimaret, Doctrine, 252\u2013254.\n55.  Al-Juwayn\u012b, al-Irsh\u0101d, 53 (l. 4\u20136 and 11\u201312).\n56.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 111/28.\n57.  For the Ash\u02bfarite conception of the possible and its identification with objects of God\u2019s creative capacity \n\nsee R. M. Frank, \u201cThe Non-Existent and the Possible in Classical Ash\u02bfarite Teaching,\u201d M\u00e9langes de l\u2019Institut \nDominicain d\u2019\u00c9tudes Orientales 24 (2000), 1-37 (specifically p. 6).\n\n58.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 112/29.\n59.  Al-Juwayn\u012b, al-Irsh\u0101d, 57 (l. 4\u20136 and 8).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n Facing the Mahd\u012b\u2019s True Belief  \u2022  106\n\nthe corresponding chapter of al-Juwayn\u012b\u2019s Irsh\u0101d.60 The line of argument originates from \nideas about how visual perception operates in the created world. The distinct objects of \nour perception, it claims, all have in common the fact that they exist. The specific features \n(a\u1e25w\u0101l), by virtue of which these objects can be distinguished, do not affect their visibility in \nany way: what actually makes these objects visible to the human eye is their very existence. \nNow, if we see objects because they exist, we must necessarily conclude that whatever \nexists can be seen\u2014this, a fortiori, includes God.61 Al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite interpretation of the \nvision of God\u2014and specifically its rational justification\u2014clashes with Ibn T\u016bmart\u2019s doctrine \nin his \u02bfAq\u012bda: although the founder of the Almohad movement in principle affirms that God \nwill be seen at the Last Judgement, he insists that this is true only as it is expressed in the \nQur\u02be\u0101n; any further explanation that derives from visual perception in this world must be \navoided and he categorically excludes the possibility that man will see Him with his eyes.62\n\nAt this point in the text, the style of al-Sal\u0101lij\u012b\u2019s \u02bfAq\u012bda changes slightly. Unlike the \nprevious sections, the remaining ones no longer consist of short rational proofs, but rather \nof a series of doctrinal statements. These doctrines are in fact Ash\u02bfarite commonplaces. They \nare also affirmed by al-Juwayn\u012b in his Irsh\u0101d, but the brevity of al-Sal\u0101lij\u012b\u2019s exposition no \nlonger allows a clear inter-textual dependency to be established. In the following synopsis \nof the remaining chapters of al-Sal\u0101lij\u012b\u2019s \u02bfAq\u012bda, I will provide references that show our \ntheologian\u2019s indebtedness to Ash\u02bfarite teaching, and more specifically I will also point to \nthe sections in al-Juwayn\u012b\u2019s Irsh\u0101d where the same doctrinal principles are formulated.", "start_char_idx": 34972, "end_char_idx": 38097, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fc506a54-398c-4890-a1c7-dc4df3e32bd2": {"__data__": {"id_": "fc506a54-398c-4890-a1c7-dc4df3e32bd2", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5b29075d-6fa9-4734-8d88-5679691958d7", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "26297c6cfef865718cee6d5133fbb0554a0976c30bb1a3fef5144dabc143ca25", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "39794d76-5b72-4aa4-94cf-0953dd6a7ae2", "node_type": "1", "metadata": {}, "hash": "a02c63c7812bb7e7997e2c16cb46cc31f6d4d9886d9819353b88a359524e5b52", "class_name": "RelatedNodeInfo"}}, "text": "Chapter 14 is a highly condensed affirmation of the Ash\u02bfarites\u2019 belief in God\u2019s absolute \narbitrariness. It includes the following doctrines: God\u2019s creation of man\u2019s acts belongs to \nthe realm of possible existents; God\u2019s acting is not necessary; He is not compensated for His \nacts; whenever He compensates man, He grants him a favor; God\u2019s punishment is just and \nHe judges man as He wills.63\n\nFollowing this, Chapter 15 contains the major lines of prophetology and consists of the \nfollowing positions: it is possible (j\u0101\u02beiz) for God (in other words, it is not necessary for Him) \nto send prophets and to support their veracity by miracles; the prophet\u2019s miracles disrupt \nthe habit and they are God\u2019s acts; they are a challenge to imitators and whoever attempts to \nproduce something similar will fail.64\n\n \n \n \n\n60.  Al-Juwayn\u012b, al-Irsh\u0101d, 177 (l. 2\u20138).\n61.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 113\u2013114/29.\n62.  Ibn T\u016bmart, al-\u02bfAq\u012bda al-kubr\u0101, 337\u2013338; see also Urvoy, \u201cLa pens\u00e9e d\u2019Ibn T\u016bmart,\u201d 28 on Ibn T\u016bmart\u2019s \n\nposition on beatific vision.\n63.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 115\u2013116/29. For the Ash\u02bfarite position see Gimaret, Doctrine, 433\u2013451. In his Irsh\u0101d, \n\nal-Juwayn\u012b treats these principles on pp. 188 and 381.\n64.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 117\u2013118/29\u201330. Cf. Gimaret, Doctrine, 453\u2013454 and 459\u2013463 for the identical Ash\u02bfarite \n\nposition; in his Irsh\u0101d, al-Juwayn\u012b treats these doctrines on pp. 302\u2013303, 307\u2013309, 312\u2013313; see also Allard, Textes \nApolog\u00e9tiques de \u01e6uwayn\u012b, 169.\n\n\n\n107  \u2022  Jan Thiele\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nChapter 16 affirms the two fundamental qualities of prophets as found in Ash\u02bfarite \nteaching: the prophets are infallible in what they say, and do not commit grave sins \n(kab\u0101\u02beir).65\n\nIn Chapter 17, al-Sal\u0101lij\u012b starts with a record of the prophet Mu\u1e25ammad\u2019s miracles, by \nwhich he challenged his rivals and sceptics.66 He then advocates the principle of theological \nvoluntarism, as is typical in Ash\u02bfarite ethics: good and bad are not distinguished by rational \nprinciples but can only be extracted from the Prophet\u2019s message.67 The sources for moral \njudgments include the Qur\u02be\u0101n, the prophetic tradition (or sunna), and the consensus of the \ncommunity or of the community\u2019s learned men.68\n\nIn the same chapter, al-Sal\u0101lij\u012b moves on to a subject where followers of Ash\u02bfarite teaching \nshould have strongly disagreed with Almohad doctrine: namely, the question of who is to be \nconsidered a believer. Al-Sal\u0101lij\u012b introduces the issue by defining the notion of repentance \n(tawba) for one\u2019s sins according to the Ash\u02bfarite understanding as being tantamount to \nregret (nadam). Further following Ash\u02bfarite teaching, he claims that repentance may be \naccepted by God to such an extent that He would even forgive a believer who committed \na grave sin (kab\u012bra), or He could alternatively punish him for some time before He lets him \nenter paradise. This position was derived from the teachings of the Murji\u02beites, a theological \nstrand of early Islam: arguing against Mu\u02bftazilites and Kh\u0101rij\u012bs, they believed that even \na grave sinner should be regarded as a believer.", "start_char_idx": 38099, "end_char_idx": 41181, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "39794d76-5b72-4aa4-94cf-0953dd6a7ae2": {"__data__": {"id_": "39794d76-5b72-4aa4-94cf-0953dd6a7ae2", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fc506a54-398c-4890-a1c7-dc4df3e32bd2", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "7bc7166faa96b5515516e3d3f3f54ca8fd49be2d815985589eea3c447390943c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3e8114c5-55e9-4663-bcca-6e27d6eacc1b", "node_type": "1", "metadata": {}, "hash": "a69ed387843188c1f69bee6f979cce29f54b04fd42bc2301ccab29619b984617", "class_name": "RelatedNodeInfo"}}, "text": "They claimed that actual belief was not \ndemonstrated through moral conduct, but that it merely consists of knowing that God \nexists and expressing belief in His existence. They deferred judgment of man\u2019s fate to \nGod, and therefore refrained from declaring others infidels\u2014the practice known as takf\u012br. \nThe Ash\u02bfarites later followed the Murji\u02beite line of reasoning and defined belief as \u201cassent\u201d \n(ta\u1e63d\u012bq) in one\u2019s heart, that is, a mere interior act. This is also al-Sal\u0101lij\u012b\u2019s position in the \n\u02bfAq\u012bda.69 One might wonder whether this could not be interpreted as de-legitimising the \nAlmohad practice of takf\u012br of people who refused to profess the creed they imposed.\n\nThe \u02bfAq\u012bda closes with two chapters, 18 and 19, on the imamate. Al-Sal\u0101lij\u012b professes \nin just a few lines the major lines of mainstream Sunni teaching, also shared by Ash\u02bfarite \ntheologians.70 As scholars have argued previously, this teaching differed significantly from \n\n65.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 119/30 (in \u1e24amm\u0101d\u012b\u2019s edition, this passage is not a separate chapter); for the Ash\u02bfarite \ndoctrine see Gimaret, Doctrine, 459, and the corresponding passage in al-Juwayn\u012b, al-Irsh\u0101d, 356.\n\n66.  Al-Sal\u0101lij\u012b, \u02bf Aq\u012bda, 120\u2013122/30 (in \u1e24amm\u0101d\u012b\u2019s edition, this passage not a separate chapter); see al-Ash\u02bfar\u012b\u2019s \nlist of Mu\u1e25ammad\u2019s miracles in Gimaret, Doctrine, 464\u2013467 and al-Juwayn\u012b, al-Irsh\u0101d, 345, 353.\n\n67.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 123/30; for al-Ash\u02bfar\u012b\u2019s ethical voluntarism see Gimaret, Doctrine, 444\u2013447 and \nal-Juwayn\u012b, al-Irsh\u0101d, 8, 358.\n\n68.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 124\u2013125/30\u201331.\n69.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 126\u2013128/31; for the corresponding sections in al-Juwayn\u012b\u2019s Irsh\u0101d see pp. 398, 401, \n\n403\u2013404; for the Ash\u02bfarite understanding of belief, its origins in the teachings of the Murji\u02bea and the sinner\u2019s fate \nsee Gimaret, Doctrine, 469\u2013500; more specifically, on the identification of the notions of tawba and nadam, see \nGimaret, Doctrine, 490 and for the definition of belief as \u201cassent,\u201d see R. M. Frank, \u201cKnowledge and Taql\u00eed: The \nFoundations of Religious Belief in Classical Ash\u02bfarism,\u201d Journal of the American Oriental Society 109/1 (1989), \n38\u201346 and Gimaret, Doctrine, 472\u2013479.\n\n70.  See for the Ash\u02bfarite theory of the imamate Gimaret, Doctrine, 547\u2013566 and Y. Ibish, The Political Doctrine \nof al-Baqillani (Beirut, 1966).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n Facing the Mahd\u012b\u2019s True Belief  \u2022  108\n\nthe Almohad doctrine, which was centered on the infallible figure of the rightly guided \nim\u0101m, the community\u2019s highest authority.71 Nothing in al-Sal\u0101lij\u012b\u2019s exposition reflects the \nAlmohad conception of the imamate: for him, the im\u0101m is legitimized by a contract (\u02bfaqd), \nand possible candidates must fulfill the following criteria: they must be members of the \nQuraysh tribe; they must be qualified for the practice of ijtih\u0101d, that is, individual reasoning \nin legal matters; and they must act competently and vigorously whenever calamities and \nunrest occur.", "start_char_idx": 41182, "end_char_idx": 44127, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3e8114c5-55e9-4663-bcca-6e27d6eacc1b": {"__data__": {"id_": "3e8114c5-55e9-4663-bcca-6e27d6eacc1b", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "39794d76-5b72-4aa4-94cf-0953dd6a7ae2", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "334d5d289904a88f079b0f7b4501ddc8ae8ac6b5f84ab70534fc6b86f4191db4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6e3c94c1-6c11-4139-9d09-c37784173b19", "node_type": "1", "metadata": {}, "hash": "40caadd18fe4cf92a91a7a27288e4d00cd2e7e2e51046fc9d0f3efd55686c86a", "class_name": "RelatedNodeInfo"}}, "text": "In addition, for al-Sal\u0101lij\u012b, the prophets alone are infallible (l\u0101 ma\u02bf\u1e63\u016bm ill\u0101 al-anbiy\u0101\u02be), \nwhereby he concludes that infallibility does not apply to the im\u0101ms. In other contexts, this \nclaim would have exclusively targeted Shi\u02bfite doctrines. It is therefore clear why al-Sal\u0101lij\u012b \nrejects, immediately afterwards, the idea that the im\u0101m must necessarily be designated (a \nclaim Twelver-Shi\u02bfites actually made), since he can also be legitimated by election (read in \nboth editions ikhtiy\u0101ran instead of ijtih\u0101dan).72\n\nFinally, al-Sal\u0101lij\u012b professes the Sunni opinion that after the death of the prophet \nMu\u1e25ammad, the people preferred (af\u1e0dala al-n\u0101s) Ab\u016b Bakr, followed by \u02bfUmar, \u02bfUthm\u0101n, \nthen finally \u02bfAl\u012b. To whom did al-Sal\u0101lij\u012b address his assertion that these four are the rightly \nguided caliphs and im\u0101ms (fa-hum al-khulaf\u0101\u02be al-r\u0101shid\u016bn wa-al-a\u02beimma al-mahdiy\u016bn)?73 \nOne can only speculate as to whether, in his chapters on the imamate, al-Sal\u0101lij\u012b actually \nintended to dismiss the Almohads\u2019 claim that their founder Ibn T\u016bmart was infallible and \nrightly guided.\n\nMy observations from al-Sal\u0101lij\u012b\u2019s brief treatise do not permit any conclusions \nregarding larger-scale tendencies in Ash\u02bfarite teaching under the Almohad caliphate. A \nmuch wider corpus of theological texts from this era will have to be analyzed to draw a \nmore comprehensive picture. At this point, the examined text can only speak for itself. \nConsidering the prominent place of Ibn T\u016bmart\u2019s creed in Almohad propaganda, it is striking \nthat al-Sal\u0101lij\u012b in no way echoes the Mahd\u012b\u2019s teaching. He does not even attempt to hide or \nminimize points of disagreement, or to argue that Ash\u02bfarite teaching perfectly harmonizes \nwith Almohad doctrine\u2014let alone that he developed some form of \u201cAlmohadized\u201d Ash\u02bfarism. \nInstead, al-\u02bfAq\u012bda al-burh\u0101niyya could have just as easily been written in any other Ash\u02bfarite \ncontext. It actually reflects an analogous trend found in the eastern Sh\u0101fi\u02bfite milieu, where \nal-Juwayn\u012b\u2019s Irsh\u0101d was an influential compendium: there it also served as the basis for \nnumerous derivative works, including commentaries and abbreviations.74\n\n71.  M. Garc\u00eda Arenal, \u201cThe Almohad Revolution and the Mahd\u012b Ibn T\u016bmart,\u201d in M. Garc\u00eda Arenal, Messianism \nand Puritanical Reform: Mahd\u012bs of the Muslim West (Leiden, 2006), 179\u2013181.\n\n72.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 129\u2013130/31. For al-Juwayn\u012b\u2019s criteria for the Im\u0101m in the Irsh\u0101d see 426\u2013427; for the \nrejection of the necessity of the Im\u0101m\u2019s designation see pp. 419\u2013423; and for the possibility of his election p. 424.\n\n73.  Al-Sal\u0101lij\u012b, \u02bfAq\u012bda, 131/32. Al-Juwayn\u012b treats the four rightly guided caliphs on pp. 428\u2013430 of his Irsh\u0101d.\n74.  Such works include Ab\u016b Sa\u02bfd \u02bfAbd al- Ra\u1e25m\u0101n b. Ma\u02bem\u016bn al-Mutawall\u012b\u2019s (d. 478/1086) al-Mughn\u012b, Ab\u016b \n\nal-Q\u0101sim al-An\u1e63\u0101r\u012b\u2019s (d.", "start_char_idx": 44129, "end_char_idx": 46929, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6e3c94c1-6c11-4139-9d09-c37784173b19": {"__data__": {"id_": "6e3c94c1-6c11-4139-9d09-c37784173b19", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3e8114c5-55e9-4663-bcca-6e27d6eacc1b", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "d1c78bfcdce27dbfc6c07087a7d74ad8da72a9d83355a75991eda1ddbd88c0cc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "61446118-9b7a-4907-aa8f-ee4b7b159b38", "node_type": "1", "metadata": {}, "hash": "71eef74478d719f81b109b32f139c485faeee89821c1eee4c9979d83769959b5", "class_name": "RelatedNodeInfo"}}, "text": "512/1118) Shar\u1e25 al-Irsh\u0101d (preserved only in manuscript form) and al-Ghunya, or the \nonly surviving work written by Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s father \u1e0ciy\u0101\u02be al-D\u012bn al-Makk\u012b, Nih\u0101yat al-mar\u0101m, that \ndepends greatly on Ab\u016b al-Q\u0101sim al-An\u1e63\u0101r\u012b\u2019s Ghunya.\n\n\n\n109  \u2022  Jan Thiele\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nSources\n\nAb\u016b al-Q\u0101sim al-An\u1e63\u0101r\u012b. al-Ghunya f\u012b \u02bfilm al-kal\u0101m. 2 vols. Ed. Mu\u1e63\u1e6daf\u0101 \u1e24asanayn \u02bfAbd \nal-Had\u012b. Cairo: D\u0101r al-Sal\u0101m, 1431/2010.\n\nal-\u02bfAq\u012bda al-Burh\u0101niyya wa-al-fu\u1e63\u016bl al-\u012bm\u0101niyya li-al-im\u0101m Ab\u012b \u02bfAmr \u02bfUthm\u0101n al-Sal\u0101lij\u012b \nma\u02bf Shar\u1e25 al-\u02bfAq\u012bda al-burh\u0101niyya li-al-im\u0101m Ab\u012b \u02bfUthm\u0101n Sa\u02bf\u012bd b. Mu\u1e25ammad b. \nal-\u02bfUqb\u0101n\u012b. Ed. Niz\u0101r \u1e24amm\u0101d\u012b. Beirut: Mu\u02beassasat al-Ma\u02bf\u0101rif, 1429.\n\n\u1e0ciy\u0101\u02be al-D\u012bn al-Makk\u012b. Nih\u0101yat al-mar\u0101m. Facsimile of the Autograph Manuscript of vol. II. \nEd. Ayman Shihadeh. Tehran: M\u012br\u0101th-e Makt\u016bb, 2013.\n\nIbn al-Q\u0101\u1e0d\u012b al-Mikn\u0101s\u012b, A\u1e25mad. Jadhwat al-iqtib\u0101s f\u012b dhikr man \u1e25alla min al-a\u02bfl\u0101m mad\u012bnat \nF\u0101s. 2 vols. Rabat: D\u0101r al-Man\u1e63\u016br, 1973.\n\nIbn Rushayd al-Fihr\u012b al-Sabt\u012b, Ab\u016b \u02bfAbd All\u0101h Mu\u1e25ammad b. \u02bfUmar. Mil\u02be al-\u02bfayba bi-m\u0101 \njumi\u02bfa bi-\u1e6d\u016bl al-ghayba f\u012b al-wijha al-waj\u012bha il\u0101 al-\u1e25aramayn Makka wa-\u1e6cayba. Ed. \nMu\u1e25ammad al-\u1e24ab\u012bb Ibn Khawja. Tunis: al-D\u0101r al-T\u016bnisiyya li-al-Nashr, 1982.\n\nal-Juwayn\u012b, Im\u0101m al-\u1e24aramayn Ab\u016b al-Ma\u02bf\u0101l\u012b. al-\u02bfAq\u012bda al-ni\u1e93\u0101miyya. Ed. Mu\u1e25ammad \nZubayd\u012b. Beirut: D\u0101r Sab\u012bl al-Rash\u0101d/D\u0101r al-Naf\u0101\u02beis, 2003.\n\n\u2014\u2014\u2014. Kit\u0101b al-Irsh\u0101d il\u0101 qaw\u0101\u1e6di\u02bf al-adilla f\u012b u\u1e63\u016bl al-i\u02bftiq\u0101d. Ed. Mu\u1e25ammad Y\u016bsuf M\u016bs\u0101 and \n\u02bfAl\u012b \u02bfAbd al-Mun\u02bfim \u02bfAbd al-\u1e24am\u012bd. Cairo: Maktabat al-Kh\u0101nj\u012b, 1369.\n\n\u2014\u2014\u2014. al-Sh\u0101mil f\u012b u\u1e63\u016bl al-d\u012bn. Ed. 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Y\u016bsuf al-Fihr\u012b. Fahrasa. Ed. N\u016br al-D\u012bn Sh\u016bbad. Rabat: al-R\u0101bi\u1e6da \nal-Mu\u1e25ammadiyya li-al-\u02bfUlam\u0101\u02be, 1434/2013.\n\nLuciani, J.D. Le livre de Mohammed Ibn Toumert mahdi des almohades. Texte arabe \naccompagn\u00e9 de notices biographiques et d\u2019une introduction par I. Goldziher. Algier: \nImprimerie Orientale Pierre Fontana, 1903.\n\nMass\u00e9, Henri. \u201cLa profession de foi (\u02bfaq\u012bda) et les guides spirituels (morchida) du Mahdi Ibn \nToumart.\u201d In M\u00e9morial Henri Basset. Nouvelles \u00e9tudes nord-africaines et orientales, \npubli\u00e9es par l\u2019Institut des hautes \u00e9tudes marocaines, 105\u2013121. Paris: Paul Geuthner, \n1928.\n\nal-Mutawall\u012b, Ab\u016b Sa\u02bfd \u02bfAbd al- Ra\u1e25m\u0101n b. Ma\u02bem\u016bn. al-Mughn\u012b. Ed. Marie Bernand. 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Tetouan: Ma\u1e6dba\u02bfat al-Khal\u012bj al-\u02bfArab\u012b, 2008.", "start_char_idx": 48506, "end_char_idx": 49458, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "32fc3c71-9cc1-497c-a5fa-b55458104d20": {"__data__": {"id_": "32fc3c71-9cc1-497c-a5fa-b55458104d20", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "61446118-9b7a-4907-aa8f-ee4b7b159b38", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "efeda04d28128cfa6e429fd4f8e47db40643cf8e4ce01d529dcdc4f7fb9a2975", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4ae44d76-3b29-4b97-b4ce-0c4a8fb02cfc", "node_type": "1", "metadata": {}, "hash": "47ce774ccf1655b859ff5feac09b4f25170312801936cedb11748f63111eb55a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n Facing the Mahd\u012b\u2019s True Belief  \u2022  110\n\nal-T\u0101dil\u012b, Ab\u016b Ya\u02bfq\u016bb Y\u016bsuf b. Ya\u1e25y\u0101 Ibn Zayy\u0101t. al-Tashawwuf il\u0101 rij\u0101l al-ta\u1e63awwuf \nwa-akhb\u0101r Ab\u012b al-\u02bfAbb\u0101s al-Sabt\u012b. Ed. A\u1e25mad al-Tawf\u012bq. Rabat: J\u0101mi\u02bfat Mu\u1e25ammad \nal-Kh\u0101mis, 1404/1984.\n\nal T\u00e2dil\u00ee, Ibn Zayy\u00e2t. Regard sur le temps des Soufis: vie des saints du sud marocain des ve, \nvie, viie si\u00e8cles de l\u2019h\u00e9gire. Texte arave \u00e9tabli, annot\u00e9 et pr\u00e9sent\u00e9 par Ahmed Toufiq. \nTraduit de l\u2019arabe par Maurice de Fenoyl. Casablanca: Eddif, 1995.\n\nBibliography\n\nAllard, Michel. Textes Apolog\u00e9tiques de \u01e6uwayn\u012b. Beirut: Dar el-Machreq, 1968.\n\nBilal-Achmal, Mohamed. \u201cTextos del legado a\u0161\u02bfar\u012b magreb\u00ed. Al-\u02bfaq\u012bda al-burh\u0101niyya \nal-a\u0161\u02bfariyya de Ab\u016b \u02bfAmr al-Sal\u0101l\u0177\u012b al-F\u0101s\u012b.\u201d Al-Qantara 34/1 (2013): 205\u2013213.\n\nCrone, Patricia. Medieval Islamic Political Thought. 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Oxford: Oxford University Press, 2016.\n\nFletcher, Madeleine. \u201cThe Almohad Tawh\u012bd: Theology Which Relies On Logic.\u201d Numen 38/1 \n(1991): 110\u2013127.\n\nF\u00f3rneas Besteiro, Jos\u00e9 Mar\u00eda. \u201cDe la transmisi\u00f3n de algunas obras de tendencia a\u0161\u02bfar\u012b en \nal-Andalus.\u201d Awr\u0101q 1 (1978): 4\u201311.\n\nFrank, Richard M. \u201cKnowledge and Taql\u00eed: The Foundations of Religious Belief in Classical \nAsh\u02bfarism.\u201d Journal of the American Oriental Society 109/1 (1989): 37\u201362.", "start_char_idx": 49465, "end_char_idx": 51806, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4ae44d76-3b29-4b97-b4ce-0c4a8fb02cfc": {"__data__": {"id_": "4ae44d76-3b29-4b97-b4ce-0c4a8fb02cfc", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "32fc3c71-9cc1-497c-a5fa-b55458104d20", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "0234b7e78c88b8ebadd76bf5ade3a5a03c24020be33f2fa00aabb67a35b0bfce", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a0669c67-a9cc-42b0-8d9c-cb93394e85a9", "node_type": "1", "metadata": {}, "hash": "4256c6b5b4aa4989c1358beca31463b78706ce7faf2207c07cc18b9d77c347a9", "class_name": "RelatedNodeInfo"}}, "text": "111  \u2022  Jan Thiele\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n\u2014\u2014\u2014. \u201cThe Non-Existent and the Possible in Classical Ash\u02bfarite Teaching,\u201d M\u00e9langes de \nl\u2019Institut Dominicain d\u2019\u00c9tudes Orientales 24 (2000): 1-37.\n\n\u2014\u2014\u2014. \u201cThe Science of Kal\u0101m.\u201d Arabic Sciences and Philosophy 2/1 (1992): 7\u201337.\n\nGarc\u00eda Arenal, Mercedes. \u201cThe Almohad Revolution and the Mahd\u012b Ibn T\u016bmart.\u201d In \nMercedes Garc\u00eda Arenal, Messianism and Puritanical Reform: Mahd\u012bs of the Muslim \nWest, 157\u2013192. Leiden: Brill, 2006.\n\nGeoffroy, Marc. \u201c\u00c0 propos de l\u2019almohadisme d\u2019Averro\u00e8s: L\u2019anthropomorphisme (ta\u01e7s\u012bm) \ndans la seconde version du Kit\u0101b al-Ka\u0161f \u02bfan man\u0101hi\u01e7 al-adilla.\u201d In Patrice Cressier, \nMaribel Fierro, and Luis Molina (eds.). Los almohades: problemas y perspectivas, \n853-894. Madrid: Consejo Superior de Investigaciones Cient\u00edficas/Casa Vel\u00e1zquez, \n2005.\n\nGeoffroy, Marc. \u201cL\u2019Almohadisme th\u00e9ologique d\u2019Averro\u00e8s (Ibn Ru\u0161d).\u201d Archives d\u2019histoire \ndoctrinale et litt\u00e9raire du Moyen Age 66 (1999): 9\u201347.\n\nGimaret, Daniel. La doctrine d\u2019al-Ash\u02bfar\u012b. Paris: Cerf, 1990.\n\nGriffel, Frank. \u201cIbn T\u016bmart\u2019s Rational Proof for God\u2019s Existence and Unity, and His \nConnection to the Ni\u1e93\u0101miyya Madrasa in Baghdad.\u201d In Patrice Cressier, Maribel \nFierro, and Luis Molina (eds.). Los almohades: problemas y perspectivas, 753\u2013813. \nMadrid: Consejo Superior de Investigaciones Cient\u00edficas/Casa Vel\u00e1zquez, 2005.\n\nIbish, Yusuf. The Political Doctrine of al-Baqillani. Beirut: American University, 1966.\n\nMadelung, Wilferd. \u201cAb\u016b l-\u1e24usayn al-Ba\u1e63r\u012b\u2019s Proof for the Existence of God.\u201d In James E. \nMontgomery (ed.). Arabic Theology, Arabic Philosophy. From the Many to the One: \nEssays in Celebration of Richard M. Frank, 273\u2013280. Leuven: Peeters, 2006.\n\nRudolph, Ulrich. \u201cLa preuve de l\u2019existence de Dieu chez Avicenne et dans la th\u00e9ologie \nmusulmane.\u201d In Alain de Libera, Abdelali Elamrani-Jamal, and Alain Galonnier (eds.). \nLangage et philososophie. Hommage \u00e0 Jean Jolivet, 339\u2013346. Paris: Vrin, 1997.\n\nSerrano Ruano, Delfina. \u201cLater Ash\u02bfarism in the Islamic West.\u201d In Sabine Schmidtke (ed.). \nThe Oxford Handbook of Islamic Theology, 515\u2013533. Oxford: Oxford University Press, \n2016.\n\n\u2014\u2014\u2014. \u201cLos almor\u00e1vides y la teolog\u00eda a\u0161\u02bfar\u00ed: \u00bfContestaci\u00f3n o legitimaci\u00f3n de una disciplina \nmarginal?\u201d In Cristina de la Puente (ed.). Identidades marginales, 461\u2013516. Madrid: \nConsejo Superior de Investigaciones Cient\u00edficas, 2003.\n\n\u2014\u2014\u2014. \u201c\u00bfPor qu\u00e9 llamaron los almohades antropomorfistas a los almor\u00e1vides?\u201d In Patrice \nCressier, Maribel Fierro, and Luis Molina (eds.). Los almohades: problemas y \nperspectivas, 815\u2013852. Madrid: Consejo Superior de Investigaciones Cient\u00edficas/Casa \nVel\u00e1zquez, 2005.", "start_char_idx": 51810, "end_char_idx": 54429, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a0669c67-a9cc-42b0-8d9c-cb93394e85a9": {"__data__": {"id_": "a0669c67-a9cc-42b0-8d9c-cb93394e85a9", "embedding": null, "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6855", "node_type": "4", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "3178e810800fe04fad07244066bc834059ad8888cf76401445dce1ed7071f8c5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4ae44d76-3b29-4b97-b4ce-0c4a8fb02cfc", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "0c14fd40a8692656fad237d6f83511aeffb6c620eeea64a5a93bebe8abe0c23c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c4e711b9-0425-499f-a7c5-937cda570e98", "node_type": "1", "metadata": {}, "hash": "5c11360ad83549573b4196856f1266af565da095aa94b65df7cb76ed186ab33a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n Facing the Mahd\u012b\u2019s True Belief  \u2022  112\n\nStroumsa, Sarah. \u201cPhilosophes almohades? Averro\u00e8s, Ma\u00efmonide et l\u2019id\u00e9ologie almohade.\u201d \nIn Patrice Cressier, Maribel Fierro, and Luis Molina (eds.). Los almohades: problemas \ny perspectivas, 1137\u20131162. Madrid: Consejo Superior de Investigaciones Cient\u00edficas/\nCasa Vel\u00e1zquez, 2005.\n\nUrvoy, Dominique. \u201cLa pens\u00e9e d\u2019Ibn T\u016bmart.\u201d Bulletin d\u2019\u00e9tudes orientales 27 (1974): 19\u201344.", "start_char_idx": 54433, "end_char_idx": 54875, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c4e711b9-0425-499f-a7c5-937cda570e98": {"__data__": {"id_": "c4e711b9-0425-499f-a7c5-937cda570e98", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a0669c67-a9cc-42b0-8d9c-cb93394e85a9", "node_type": "1", "metadata": {"identifier": "alusur-6855", "author": "Thiele, Jan", "title": "Facing the Mahd\u012b\u2019s True Belief: Ab\u016b \u02bfAmr al-Sal\u0101lij\u012b\u2019s Ash\u02bfarite Creed and the Almohads\u2019 Claim to Religious Authority", "date": "2018-11-15", "file": "alusur-6855.pdf"}, "hash": "549dfb4e142f8a2a9dc771e5a8535afb7beb604d1a4de7220ffc94820068462e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6e301f6f-0e72-492b-952f-8644d3f50296", "node_type": "1", "metadata": {}, "hash": "33142d7d0cf57e7a7fdf091e9aaa958d45ea24bf084c413d7705ad0915321fc5", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018): 113-150\n\nIn the year 840/1411 Ibn Nu\u1e25\u0101s died near Damieta while defending the town of al-\u1e6c\u012bnah\n1 \n\nagainst a crusader attack. Thereby, he died as a martyr in the fulfillment of the jih\u0101d. \nPreviously, he had written on the merits of the jih\u0101d in his work Mash\u0101ri\u02bf al-ashw\u0101q il\u0101 \n\nma\u1e63\u0101ri\u02bf al-\u02bfushsh\u0101q, which from chapter 32 on included a brief but interesting history of \njih\u0101d.2 The bulk of the text is composed of the Prophet\u2019s campaigns, the magh\u0101z\u012b,3 followed \n\n1.  This work was supported by the European Research Council under the European Union\u2019s Seventh \nFramework Programme (FP7/2007- 2013) / ERC grant agreement n\u00b0 323316. PI: Mercedes Garc\u00eda-Arenal. I would \nlike to thank Maribel Fierro and Patrice Cressier for inviting me to participate in this volume. A first version \nof this paper was presented at the conference Les Califats de l\u2019Occident Islamique I. Formuler, Repr\u00e9senter et \nL\u00e9gitimer le Califat, 6th November 2015, Casa de Vel\u00e1zquez (Madrid).\n\n2.  Ibn Nu\u1e25\u0101s, Mash\u0101ri\u02bf al-ashw\u0101q il\u0101 ma\u1e63\u0101ri\u02bf al-\u02bfush\u0101q (Beirut, 2002), 840 and ff.\n3.  The term magh\u0101z\u012b, apparently from the times of al-W\u0101qid\u012b\u2019s Kit\u0101b al-Magh\u0101z\u012b (3rd/9th century), if not earlier, \n\nThe Jih\u0101d of the Caliphs and the First Battles of Islam:\nMemory, Legitimization and Holy War,  \n\nfrom Cordoba to Tinmal\n\nJavier albarr\u00e1n\nUniversidad Aut\u00f3noma de Madrid1\n\n(javier.albarran@uam.es)\n\nAbstract\nThis paper analyzes how the memorialization and commemoration of early conflicts in Islamic history influenced \nthe performance and legitimization of jih\u0101d, especially on the part of caliphs who ruled in the Islamic West. Jih\u0101d \nis defined here as an ideology, a discursive tool that appealed to accepted and shared sacred elements; created a \nframework for the justification of specific actions on the part of the caliphs; and generated new authority. The \npaper also discusses the importance of the magh\u0101z\u012b and fut\u016b\u1e25, as well as its later impact, reception, reinvention, \nand re-contextualization. The focus of this study, however, is the key role that military expeditions during the \nfounding period of Islam played in the conceptualization of jih\u0101d, which turned primitive episodes of war into \nlegitimizing elements by utilizing the image of ideal behavior enjoyed by Mu\u1e25ammad and the r\u0101shid\u016bn within \nthe Umma. This study considers the Cordoban Umayyad caliphate and the Almohad movement, two periods \nduring which al-Andalus was ruled directly by a caliph. By considering both chronological and geographical \ncontexts, the paper analyzes the commemoration of the first battles of Islam, wherein both caliphates in the \nIslamic West presented themselves as a renewal of the early \u201cgolden age\u201d of Islam. A comparison between the \ncaliphates illuminates their similarities and differences.\n\nmailto:javier.albarran%40uam.es?subject=\n\n\n114  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nby the battles and conquests of the first caliphs, the r\u0101shid\u016bn, as well as of a summary of \nthe most important Islamic victories. Following a traditional narrative that can be found \nin books devoted to the Prophet\u2019s expeditions4 and still widely disseminated in the Islamic \nworld today, Ibn Nu\u1e25\u0101s describes (prior to discussing the expeditions) how God did not \nallow the Muslims to fight against the infidels until the hijra.", "start_char_idx": 47, "end_char_idx": 3369, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6e301f6f-0e72-492b-952f-8644d3f50296": {"__data__": {"id_": "6e301f6f-0e72-492b-952f-8644d3f50296", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c4e711b9-0425-499f-a7c5-937cda570e98", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "6f1f9fa031652c655998ef42375c05fe002cc81511f4b0e67dd50c39c315f3c2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c954fe97-6d99-4f46-8de5-0d88c468b5cd", "node_type": "1", "metadata": {}, "hash": "cbc33f1eee1dc784073f2ca78ded0b3e3d8cb4623eeab54bdbb65c17f579d1b9", "class_name": "RelatedNodeInfo"}}, "text": "That is to say, the jih\u0101d did \nnot begin until Mu\u1e25ammad\u2019s arrival in Medina. Ibn Nu\u1e25\u0101s then organizes the Prophet\u2019s \nbattles into two sections: firstly, those that Mu\u1e25ammad conducted himself and, secondly, \nthe expeditions that he dispatched but did not participate in.5 Although the author empha-\nsizes that the jih\u0101d would not end until Judgment Day and that it was a duty of all Muslims \nof every age, the outline of this chapter seems to show that the most important fight was \nthe one carried out by the Prophet against the infidels and hypocrites of his time, while the \nrest were mere derivations of it. That is to say, the magh\u0101z\u012b represented the true and pure \nspirit of jih\u0101d. Following these sections, and also of great interest, were the conquests of the \n\u201crightly guided\u201d caliphs.\n\nThe memory of the battles of the Prophet and the r\u0101shid\u016bn caliphs is also reflected in \nal-Shayb\u0101n\u012b\u2019s (d. 189/805) theory of the \u201cfour swords,\u201d according to which God had given \nthe Prophet four swords to use in his fight against the infidels: the first was brandished \nby Mu\u1e25ammad himself and used against the polytheists; the second was used by Ab\u016b Bakr \nagainst the apostates; the third was raised by \u02bfUmar against the People of the Book; and the \nfourth was used by \u02bfAl\u012b to fight against the rebels.6 In this sense, Shams al-D\u012bn al-Sarakhs\u012b \n(d. 490/1090), one of the great jurists of the classical period, claimed that the actions related \n\nreferred to the Prophet\u2019s expeditions, and thus not only battles, of the Medina period. The first of the stories \nin al-W\u0101qid\u012b concerns the departure of 30 men led by Hamza b. \u02bfAbd al-Mu\u1e6d\u1e6dalib, who in 1/623 intercepted a \ncaravan of Qurayshis heading from Mecca to Syria along the coastal route. The last story in the text concerns an \nexpedition conducted by Us\u0101ma b. Zayd along with 3,000 men toward Syria in 11/623, right after the Prophet\u2019s \ndeath. See al-W\u0101qid\u012b, The Life of Mu\u1e25ammad. Al-W\u0101qid\u012b\u2019s Kit\u0101b al-Magh\u0101z\u012b, ed. R. Faizer (London/New York, \n2011); J. Horovitz, The Earliest Biographies of the Prophet and their Authors (Princeton, 2002; ed. orig. 1927); \nR. Paret, Die Legend\u00e4re Maghazi-Literatur (Tubinga, 1930); J. Schacht, \u201cOn M\u016bs\u0101 b. \u02bfUqba\u2019s Kit\u0101b al-Magh\u0101z\u012b,\u201d \nActa Orientalia 21 (1953), 288-300; J. Jones, \u201cThe Chronology of the Magh\u0101z\u012b-A Textual Survey,\u201d in Uri Rubin \n(ed.), The Life of Mu\u1e25ammad (Aldershot, 1998, 1st ed. 1957), 193-228; M. Hinds, \u201cMagh\u0101z\u012b and sira in early Islamic \nscholarship,\u201d in T. Fahd (ed.), La vie du proph\u00e8te Mahomet (Paris, 1983), 57-66; M. Hinds, \u201cal-Maghazi,\u201d EI2, vol.", "start_char_idx": 3370, "end_char_idx": 5929, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c954fe97-6d99-4f46-8de5-0d88c468b5cd": {"__data__": {"id_": "c954fe97-6d99-4f46-8de5-0d88c468b5cd", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6e301f6f-0e72-492b-952f-8644d3f50296", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "ea634d08be4a3378de7c0af3f0af8cbc50565e77f19de3cf91be4493f927ae94", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8dbf20b6-256b-4a61-9a15-580e289f50ca", "node_type": "1", "metadata": {}, "hash": "ca143dfba274ec379b1b59e568e3e6971be9e582ca83570bd69a9d969c4169e2", "class_name": "RelatedNodeInfo"}}, "text": "5, Leiden, 1986, 1161-1164; \u1e24. Muj\u012bb al-Masr\u012b, Ghazaw\u0101t al-Ras\u016bl Bayn Shu\u02bfar\u0101\u02be al-Shu\u02bf\u016bb al-Isl\u0101miyyah: Dir\u0101sah \nf\u012b al-Adab al-Isl\u0101m\u012b al-Muq\u0101ran (Cairo, 2000); M. Hamm\u012bdull\u0101h, The Battlefields of the Prophet Muhammad, with \nMaps, Illustrations and Sketches: A Continuation to Muslim Military History (New Delhi, 2003), and Ma\u02bfmar \nibn R\u0101shid, The expeditions. An Early Biography of Mu\u1e25ammad, ed. and transl. Sean W. Anthony (New York/\nLondon, 2014), xv-xix.\n\n4.  \u1e24\u0101mid A\u1e25mad al-\u1e6c\u0101hir, Ghazaw\u0101t al-Ras\u016bl (Cairo, 2010), 7 and 26 ff.\n5.  The second category is known as the sar\u0101y\u0101 (sing. sariyah). M. S. Tant\u0101w\u012b, Al-Sar\u0101y\u0101 al-\u1e24arbiyyah f\u012b \n\nal-\u02bfAhd al-Nabaw\u012b (Cairo, 1990), 21. Like many other biographers of the Prophet, Ibn Is\u1e25\u0101q distinguishes the \ncampaigns conducted in person by Mu\u1e25ammad from the sar\u0101y\u0101, but, in narrating them, omits the distinction \nand follows a strictly chronological order. Ibn Is\u1e25\u0101q/Ibn Hish\u0101m, S\u012brat Ras\u016bl All\u0101h, trans. A. Guillaume (Oxford, \n1955), 659-660.\n\n6.  M. Khadd\u016br\u012b, War and Peace in the Law of Isl\u0101m (Baltimore/London, 1955, 1st ed. 1949), 74; A. Morabia, Le \n\u01e6ih\u00e2d dans l\u2019Islam m\u00e9di\u00e9val. Le \u00ab combat sacr\u00e9 \u00bb des origines au xiie si\u00e8cle (Paris, 1993), 303 and 502 n. 66, and R. \nBooney, Jihad. From Qur\u02bean to bin Laden (New York, 2004), 53.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  115\n\nto the jih\u0101d of the four orthodox caliphs served as a precedent, or as legal justification.7 \nThe jurist \u02bfAl\u012b Ibn \u1e6c\u0101hir al-Sulam\u012b (d. 499-500/1106) also recounted the memory of the first \ncaliphs\u2019 victories in an attempt to revitalize the jih\u0101d he had carried out after the First \nCrusade with his treatise on holy war.8 Just as the r\u0101shid\u016bn had done, contemporary rulers \nhad to lead the jih\u0101d against the infidels.\n\nTherefore we can see the fundamental relationship between the idea of jih\u0101d and the \nmemory of the first battles of Islam. The resignification and recontextualization of the \nexpeditions of the Prophet and the first caliphs\u2019 memory, along with the symbolic capital \nthat these expeditions carried, played a key role in the conceptualization and theorization \nof jih\u0101d, which turned the earliest episodes of war into legitimizing elements due to the \nimage of an ideal behavior enjoyed by Mu\u1e25ammad and the r\u0101shid\u016bn within the Umma, or, \nin other words, what Tarif Khalidi calls \u201csocial ideality.\u201d9\n\nLet me briefly explain what I mean by \u201cmemory\u201d of the first expeditions of Islam.10 In the \nfirst place, it is important to take into account the position that the early Islamic times, that \nis, the time of the Prophet and the r\u0101shid\u016bn caliphs,11 occupy in the collective imagination. \nThis period is understood as an exemplary \u201cgolden age\u201d that must be constantly emulated \nand referred to.", "start_char_idx": 5931, "end_char_idx": 8713, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8dbf20b6-256b-4a61-9a15-580e289f50ca": {"__data__": {"id_": "8dbf20b6-256b-4a61-9a15-580e289f50ca", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c954fe97-6d99-4f46-8de5-0d88c468b5cd", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "91e877b123663a0831bc0eda0d0c20db3619ac7898c0e994f40eb5047b8322fe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bf86a9e3-ab41-4810-ac7d-43de1ba059df", "node_type": "1", "metadata": {}, "hash": "807057b15d41e272c87c4895caad211bec95f0e49a746729d0219926114d890d", "class_name": "RelatedNodeInfo"}}, "text": "The Prophet and his life experience, followed by the orthodox caliphs, \ncarry a symbolic capital12 and an absolute charisma.13 Whenever the memory of this period \n\n7.  T. Osman, The Jurisprudence of Sarakhs\u012b with Particular Reference to War and Peace: A Comparative \nStudy in Islamic Law, PhD thesis, University of Exeter, 1993, 108 and ff., and Booney, Jihad, 75.\n\n8.  E. Sivan, \u201cLa gen\u00e8se de la Contre-Croisade: Un trait\u00e9 damasquin du d\u00e9but du xiie si\u00e8cle,\u201d Journal Asiatique \n254 (1966), 197-224 and N. Christies, The Book of the Jih\u0101d of \u02bfAl\u012b ibn \u1e6c\u0101hir al-Sulam\u012b (d. 1106): Text, Translation \nand Commentary (Aldershot, 2015).\n\n9.  T. Khalidi, Images of Muhammad. Narratives of the Prophet in Islam Across the Centuries (New York, \n2009), viii.\n\n10.  For an overview of \u201cmemory studies,\u201d see M. Tamm, \u201cBeyond History and Memory: New Perspectives in \nMemory Studies,\u201d History Compass 11/6 (2013), 458-473.\n\n11.  Quoting El-Hibri: \u201cthe age of the rashidun is more a form of religious representation than one of actual \nhistorical fact.\u201d T. El-Hibri, Parable and Politics in Early Islamic History: The Rashidun Caliphs (New York, \n2010), 4. The concept of \u201cr\u0101shid\u016bn caliphs\u201d was an Abbasid-era development and I will use it in that sense, \nsince this idea was also consolidated in tenth century al-Andalus with the arrival of works such as al-\u1e6cabar\u012b\u2019s \nTa\u02ber\u012bkh and Khal\u012bfa b. Khayy\u0101\u1e6d\u2019s history. For example, in Ibn \u02bfAbd Rabbih\u2019s al-\u02bfIqd al-Far\u012bd the four r\u0101shid\u016bn \n(Ab\u016b Bakr, \u02bfUmar, \u02bfUthm\u0101n and \u02bfAl\u012b) are included to support the idea that the Umayyads succeeded them. A. \nAl-Azmeh, \u201cMuslim History, Reflections on Periodisation and Categorisation,\u201d The Medieval History Journal \n19/1-2 (1998), 195-231; A. Borrut, Entre m\u00e9moire et pouvoir: L\u2019espace syrien sous les derniers Omeyyades et les \npremiers Abbassides (72\u2013193/692\u2013809) (Leiden, 2011); A. Borrut, \u201cVanishing Syria: Periodization and Power in \nEarly Islam,\u201d Der Islam 91/1 (2014), 37-68; A. Afsaruddin, The First Muslims: History and Memory (Oxford, 2008), \n57; I. Toral-Niehoff, \u201cHistory in Adab Context: \u2018The Book on Caliphal Histories\u2019 by Ibn \u02bfAbd Rabbih (246/860-\n328/940),\u201d Journal of Abbasid Studies 2 (2015), 61-85.\n\n12.  P. Bourdieu, El sentido pr\u00e1ctico (Madrid, 2008), 179-193.\n13.  M. Weber, Sociolog\u00eda del poder. Los tipos de dominaci\u00f3n (Madrid, 2007); M. Weber, Sociolog\u00eda de la \n\nreligi\u00f3n (Madrid, 2012); D. Barnes, \u201cCharisma and Religious Leadership: An Historical Analysis,\u201d Journal for the \nScientific Study of Religion 17 (1978), 1-18; B. Turner, Weber and Islam (London, 1978); J. Post, \u201cCharisma,\u201d in \nR. Landes (ed.), Encyclopedia of Millennialism and Millennial Movements (New York, 2000), 118-125; P. Rieff, \nCharisma: The Gift of Grace and How it Has Been Taken Away from Us (New York, 2007); K. Jansen and M.", "start_char_idx": 8714, "end_char_idx": 11505, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bf86a9e3-ab41-4810-ac7d-43de1ba059df": {"__data__": {"id_": "bf86a9e3-ab41-4810-ac7d-43de1ba059df", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8dbf20b6-256b-4a61-9a15-580e289f50ca", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "d9deff4757fb86fe98b44911043c73916797ca4695a74d6314762e5627beb640", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0827720a-fbd0-4174-99a9-cb42e630edba", "node_type": "1", "metadata": {}, "hash": "4d7c44d10cf55aaf9d0bf94eb0a5cd45eb0bb1121d07c21ce0c2e30c267b7ead", "class_name": "RelatedNodeInfo"}}, "text": "116  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nis voiced, it produces an appropriation and reproduction of this symbolic capital along with \nthe charisma and social authority that it confers. In fact, through this memorialization, \nthroughout the resignification and recontextualization, in this case of the expeditions of the \nProphet and the memory of the first caliphs, the aforementioned charismatic authority is \nreactivated. As a consequence, new obligations are simultaneously generated and demanded \nwhile evoking the sacred symbols of shared culture and memory and associating them with \nimages that have, again, an enormous symbolic capital. Accordingly, as Sean Anthony says, \n\u201cmagh\u0101z\u012b are also sites of sacred memory,\u201d events and stories of sacred history that left \ntheir mark on the collective memory of the community of believers.14 Thus, these early \nexpeditions of Islam are part of the cultural memory of the Umma, where we understand \n\u201ccultural memory\u201d as Jan Assman defined it: as \u201cthat body of reusable texts, images, and \nrituals specific to each society in each epoch, whose \u2018cultivation\u2019 serves to stabilize and \nconvey that society\u2019s self-image.\u201d15\n\nIn order to better comprehend this phenomenon of \u201cmemorialization,\u201d I will draw on the \nidea of \u201ccommemoration\u201d as a dynamic process in which stories and reports from the past \nare recovered, re-narrated, and recontextualized in a given present in order to serve future \naims. These narratives, and the beliefs and values they contain, can create cohesion within \nthe group that performs the commemoration while simultaneously conflicting with the \ncollective myths and narratives of other groups. Consequently, collective memorialization \nis not neutral since it is always linked to issues of identity and power.16 Therefore, by \nstudying the commemoration of the first battles of Islam through repeated mention and \nnarration, we will carry out an exercise in \u201cmnemohistory.\u201d Coined again by Assmann, this \nterm \u201cis concerned not with the past as such, but only with the past as it is remembered. It \nsurveys the story-lines of tradition, the webs of intertextuality, the diachronic continuities \nand discontinuities of reading the past.\u201d17 Thus, the interest is not only the factuality of the \nmagh\u0101z\u012b and fut\u016b\u1e25, but their later impact, reception, reinvention, and recontextualization.\n\nRubin, \u201cIntroduction\u201d in K. Jansen and M. Rubin (eds.), Charisma and Religious Authority. Jewish, Christian, and \nMuslim Preaching 1200-1500 (Turnhout, 2010), 1-16.\n\n14.  Ma\u02bfmar ibn R\u0101shid, The expeditions, xviii. For the idea of \u201csites of memory,\u201d P. Nora, Les lieux de \nm\u00e9moire (Paris, 1984).\n\n15.  J. Assmann, \u201cCollective Memory and Cultural Identity,\u201d New German Critique 65 (1995), 125-133. See also \nJ. Assmann, Religion and Cultural Memory (Stanford, California, 2006); J. Assmann, Cultural Memory and Early \nCivilization: Writing, Remembrance, and Political Imagination (Cambridge, 2011).\n\n16.  For more on this concept of \u201ccommemoration\u201d see, for example, D. Tilles and J. Richardson, \u201cPoland \nand the Holocaust. A New Law Exposes the Problematic Nature of Holocaust Remembrance,\u201d History Today \n68/5 (2018) Published online: https://www.historytoday.com/daniel-tilles-and-john-richardson/poland-and-\nholocaust\n\n17.  J. Assmann, Moses the Egyptian: The Memory of Egypt in Western Monotheism (Cambridge, Mass., 1997), \n54. As Marek Tamm says, one of the earliest examples of \u201cmnemohistory\u201d in medieval studies is G. Duby, Le \ndimanche de Bouvines (Paris, 1973). Tamm, \u201cBeyond History and Memoy,\u201d 458-473.", "start_char_idx": 11510, "end_char_idx": 15094, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0827720a-fbd0-4174-99a9-cb42e630edba": {"__data__": {"id_": "0827720a-fbd0-4174-99a9-cb42e630edba", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bf86a9e3-ab41-4810-ac7d-43de1ba059df", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "066a888ee3db46d4f921ac3428ca36514c6413c94b87056aa977c67fcd9cabea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c128e31f-0953-457f-83f7-c794eef36b13", "node_type": "1", "metadata": {}, "hash": "20f49583519ab9c4ae337734872ea5d23ea9d434e8964e21da0b889d5fc0ccf4", "class_name": "RelatedNodeInfo"}}, "text": "Tamm, \u201cBeyond History and Memoy,\u201d 458-473. See also M. Tamm, \u201cHistory \nas Cultural Memory: Mnemohistory and the Construction of Estonian Nation,\u201d Journal of Baltic Studies 39 \n(2008), 499-516.\n\nhttps://www.historytoday.com/daniel-tilles-and-john-richardson/poland-and-holocaust\nhttps://www.historytoday.com/daniel-tilles-and-john-richardson/poland-and-holocaust\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  117\n\nThis paper will analyze, then, using several different cases as examples, the process \nby which memorialization, the commemoration of the first battles of Islam, becomes \nan important element for the performance and legitimization of jih\u0101d.18 Jih\u0101d is here \nunderstood as an ideology, a discursive tool that appeals to accepted and shared sacred \nelements; creates a framework that provides justification for specific actions; and generates \npowerful doses of authority. Therefore, holy war should be understood, rather than as \na concrete action, as a flexible performance setting, centered on a discourse of struggle \nagainst the enemies of God. It has a concrete language, can be adapted to different contexts, \nand is used by a variety of actors in order to legitimize their actions.19\n\nRegarding the choice of geographical and chronological context, I will focus on the \nCordoban Umayyad caliphate as well as on the Almohad movement, two cases in which \nal-Andalus was ruled directly by a caliph. Additionally, I consider this framework suitable \nfor the analysis of the commemoration of the first battles of Islam, since both caliphates \npresented themselves as a recommencement of the early days of Islam, that is, as a return \nto that \u201cgolden age,\u201d by referring to the eschatological times of its appearance\u2014the year \n300 in the case of \u02bfAbd al-Ra\u1e25m\u0101n III and 500 in Ibn T\u016bmart\u2019s\u2014or the idea that Cordoba was \nthe new Medina and Tinmal the destiny of a new Hijra,20 issues to which I will return later. \nThereby, we can also establish a comparison between the two cases.\n\nThe Umayyad Caliphate of Cordoba\n\nIn Umayyad al-Andalus, the frontier of the Islamic world for eight centuries, jih\u0101d and \nthe memory of the first battles of Islam maintained an intense relationship. The chronicles \nportrayed the Umayyad sovereign, \u02bfAbd al-Ra\u1e25m\u0101n III (d. 350/961) in particular,21 as a \n \n \n\n18.  For the use of memory within the discourse of jih\u0101d see, for example, A. Anooshahr, The Ghazi Sultans \nand the Frontiers of Islam. A comparative study of the late medieval and early modern periods (London-New \nYork, 2009); B. Shoshan, The Arabic Historical Tradition and the Early Islamic Conquests. Folklore, Tribal Lore, \nHoly War (London, 2016), and M. Cook, Ancient Religions, Modern Politics: The Islamic Case in Comparative \nPerspective (Princeton, 2014), 215 ff.\n\n19.  For a similar approach see, for example, A. Krasner Balbale, \u201cJih\u0101d as a Means of Political legitimation in \nThirteenth-century Sharq al-Andalus,\u201d in A. Bennison (ed.), The Articulation of Power in Medieval Iberia and \nthe Maghrib (Oxford, 2014), 87-105.\n\n20.", "start_char_idx": 15052, "end_char_idx": 18139, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c128e31f-0953-457f-83f7-c794eef36b13": {"__data__": {"id_": "c128e31f-0953-457f-83f7-c794eef36b13", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0827720a-fbd0-4174-99a9-cb42e630edba", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "f5e0da7ac64c8d3334bf2055a555f46767964027cedbfe3e0f6fa04b1c227f67", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2b14aec8-c424-40e4-bf2f-e55c9e3b9602", "node_type": "1", "metadata": {}, "hash": "8c3931f65d8ca3c0427cac97497f27a607364614d3f68380d3befb026bf89164", "class_name": "RelatedNodeInfo"}}, "text": "20.  See, for example, M. Fierro, \u201cThe Movable Minbar in Cordoba: How the Umayyads of al-Andalus Claimed \nthe Inheritance of the Prophet,\u201d Jerusalem Studies in Arabic and Islam 33 (2007), 149-168; M. Fierro, Abderram\u00e1n \nIII y el califato omeya de C\u00f3rdoba (Guipuzcoa, 2011), 28 ff; M. Fierro, \u201cLe mahdi Ibn T\u00fbmart et al-Andalus: \nl\u2019\u00e9laboration de la l\u00e9gitimit\u00e9 almohade,\u201d in Mercedes Garc\u00eda-Arenal (coord.), Mahdisme et Mill\u00e9narisme en \nIslam (Aix-en-Provence, 2001), 107-124.\n\n21.  C. Picard, \u201cRegards crois\u00e9s sur l\u2019\u00e9laboration du jihad entre Orient et Occident musulman (viiie-xiie si\u00e8cle). \nPerspectives et r\u00e9flexions sur une origine commune,\u201d in D. Baloup and Ph. Josserand (eds.), Regards crois\u00e9s sur \nla guerre sainte : guerre, id\u00e9ologie et religion dans l\u2019espace m\u00e9diterran\u00e9en latin (xie-xiiie si\u00e8cle) (Toulouse, 2006), \n33-66. G. Martinez-Gros, L\u2019id\u00e9ologie omeyyade: La construction de la l\u00e9gitimit\u00e9 du califat de Cordoue (xe\u2013xie \n\nsi\u00e8cles) (Madrid, 1992); J. Safran, The Second Umayyad Caliphate: The Articulation of Caliphal Legitimacy in \nal-Andalus (Cambridge MA, 2000), and Fierro, Abderram\u00e1n III.\n\n\n\n118  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nwarrior-ruler, as a \u201cgh\u0101z\u012b-caliph\u201d22 who personally led the expeditions, as the Prophet had \non numerous occasions. It was the caliph who incarnated holy war.\n\nThe idea that one of the duties of the ruler was to defend Islam and the fight against the \nenemies of God was fully developed in al-Andalus. In a fragment praising \u02bfAbd al-Ra\u1e25m\u0101n \nIII in the Muqtabis, Ibn \u1e24ayy\u0101n (d. 469/1076) says that he was following in the footsteps of \nthe r\u0101shid\u016bn caliphs, \u201cfighting and defending All\u0101h with the sword of God, making the truth \ntriumph over the false.\u201d23 This position as defender of Islam and its community, claimed \nand exercised by the Cordoban caliph, granted him a high level of legitimacy. In fact, it \nwas one of the main reasons that justified the auctoritas that he possessed. Supposedly, \nit was explained by \u02bfAbd al-Ra\u1e25m\u0101n III himself at the time of the execution of the culprits \nof the defeat of Simancas/al-Khandaq in 327/939,24 when he addressed the prisoners: \n\u201cLook at these poor people\u2014pointing to the populace that was watching them\u2014have they \ngiven us authority (maq\u0101da), becoming our submissive servants, but for us to defend and \nprotect them?.\u201d25 In addition, the term translated here as \u201cauthority,\u201d maq\u0101da, has a direct \nrelationship with the military context, that is, the direction of an army, as they are derived \nfrom the same root, as in, for example, the word q\u0101\u02beid.26 Therefore, the leadership that the \ncommunity had given to the caliph was closely linked to his capacity and duty to lead the \nwar. The campaigns launched by the Cordoban state served for the defense of the realm, \nlike many of those carried out by \u02bfAbd al-Ra\u1e25m\u0101n III in response to different Christian \nthreats. The effort was to consolidate the border or even to expand territory, as with the \nfortification of Medinaceli in 334/946 or, perhaps, Almanzor\u2019s expeditions.", "start_char_idx": 18136, "end_char_idx": 21174, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2b14aec8-c424-40e4-bf2f-e55c9e3b9602": {"__data__": {"id_": "2b14aec8-c424-40e4-bf2f-e55c9e3b9602", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c128e31f-0953-457f-83f7-c794eef36b13", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "4f3d24361e04e5d2febed6e0cc8542a5e3fa4308b6227ae6303b2dc7d65afd86", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c40ec97c-3073-43b9-9953-ad28704581a1", "node_type": "1", "metadata": {}, "hash": "09fce8c3da86f1dc81568ae85eac13e9dd54f758a7f1922efe63711b7d19749b", "class_name": "RelatedNodeInfo"}}, "text": "But these efforts \nalso had a strong discursive component directed towards their internal audience: they were \na legitimating instrument of extraordinary scope that was renewed year after year with \neach new campaign. They strengthened the hand of the ruler, particularly when he led the \narmies in person. Therefore, holy war cannot be considered, in the Cordoban caliphate, \nas simply a reactive element to external pressures;27 it must also be thought of as a highly \nsignificant political asset.\n\nThus, it is not surprising that \u02bfAbd al-Ra\u1e25m\u0101n III exploited this image as soon as he \nascended to power, a moment of fitna in which Cordoban authority was under siege and \n\n22.  The term \u201cghazi-caliph\u201d was first used by C.E. Bosworth in the introduction to the 30th volume of the \nEnglish translation of the history of al-\u1e6cabar\u012b, and referred to the warlike activity of the Abbasid caliphs, \nparticularly of H\u0101r\u016bn al- Rash\u012bd. Al-\u1e6cabar\u012b, The History of al-\u1e6cabar\u012b vol. 30: The \u02bf Abb\u0101sid Caliphate in Equilibrium: \nThe Caliphates of M\u016bs\u0101 al-H\u0101d\u012b and H\u0101r\u016bn al-Rash\u012bd A.D. 785-809/A.H. 169-193, trans. C. E. Bosworth (Albany, \n1989), xvii. See also M. Bonner, Aristocratic Violence and Holy War. Studies in the Jihad and the Arab-Byzantine \nFrontier (New Haven, 1996), 99 ff.\n\n23.  Ibn \u1e24ayy\u0101n, Al-Muqtabas V (Rabat, 1979), 22.\n24.  On this battle P. Chalmeta, \u201cSimancas y Alhandega,\u201d Hispania 133 (1976), 359-444; J. P. Mol\u00e9nat, \u201cShant \n\nMaankash,\u201d EI2, vol. 9 (Leiden, 1997), 304, and T. Zadeh, \u201cFrom Drops of Blood: Charisma and Political Legitimacy \nin the Translation of the \u02bfUthm\u0101nic Codex of al-Andalus,\u201d Journal of Arabic Literature 39 (2008), 321-346.\n\n25.  Ibn \u1e24ayy\u0101n, Al-Muqtabas V, 446.\n26.  R. Dozy, Suppl\u00e9ment aux Dictionnaires Arabes (Leiden, 1881), vol. II, 424-425.\n27.  P. Chalmeta, \u201cLas campa\u00f1as califales en al-Andalus,\u201d in Castrum 3. Guerre, fortification et habitat dans le \n\nMonde M\u00e9diterran\u00e9en au Moyen Age (Madrid-Roma, 1988), 33-42.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  119\n\nin which it was necessary to utilize all available legitimating tools: he would be presented \nas a ghazi-ruler, a sultan who personally led the armies against their enemies.28 The \nchronicles, creators, and bearers of ideology underlined again and again the military events \nof each year, thus configuring an image of a state that consistently took action against its \nadversaries.\n\nIn Ibn \u1e24ayy\u0101n\u2019s work, in the chapters devoted to the period of caliphal Cordoba, the term \njih\u0101d is mostly associated with the caliph\u2019s capacity for leading the holy war.", "start_char_idx": 21175, "end_char_idx": 23780, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c40ec97c-3073-43b9-9953-ad28704581a1": {"__data__": {"id_": "c40ec97c-3073-43b9-9953-ad28704581a1", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2b14aec8-c424-40e4-bf2f-e55c9e3b9602", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "a0044097562f01053c47589e18257101fbe40e9f08471c8285d00d5a4b770830", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "89b1232f-95e4-4b56-9c53-2e2381704a73", "node_type": "1", "metadata": {}, "hash": "18b86e8d7e8c0e5812a997fb2aec56decb9e7b9062899546bf017a3f4e502f32", "class_name": "RelatedNodeInfo"}}, "text": "The term is \nconnected not only to propagandistic passages that concern the person of the sovereign, \nsuch as letters encouraging the fight against infidels and heretics, but also to circumstances \nlike the departure of volunteers to \u201cthe fight in the path of God.\u201d It is used as a means of \ndramatizing an exceptional moment of fighting against the enemies of Islam, in a kind of \naccount that is different from a mere military speech.29 \n\nFor instance, in the anonymous chronicle on \u02bfAbd al-Ra\u1e25m\u0101n III the word jih\u0101d refers \nto the expeditions and encounters of the caliph against the Christian kingdoms. It occurs \nin a passage narrating the sovereign\u2019s decision to go out himself on a campaign and send \nletters ordering the recruitment of troops to fight the enemies of God and inciting them \nto participate in the jih\u0101d.30 In these sources, the caliphal expeditions follow a narrative \nmodel very similar to that used for the Prophet\u2019s magh\u0101z\u012b. In the Simancas campaign, for \ninstance, Ibn \u1e24ayy\u0101n, following Ibn Fu\u1e6days\u2019 Kit\u0101b al-Fat\u1e25, recounts how \u02bfAbd al-Ra\u1e25m\u0101n III \nled the Umayyad army against the enemies of God to teach them that the word of All\u0101h is \nthe truth,31 thus calling to mind Mu\u1e25ammad\u2019s actions against the infidels. The battle, which \nended in defeat for the caliphal troops, became known in Arab sources as al-Khandaq, the \ntrench, probably alluding to the famous siege of Medina by the Arab pagans during the \ntimes of the Prophet. \n\nWe might consider it as a two-way discourse: on the one hand, the Cordoba caliph\u2019s \nactions during war were related to those of the Prophet; on the other hand, no completely \ncovert criticism was being made by remembering that members of his family were defeated \nthat day in the presence of the messenger of God.32 But this is not the only example of \u02bfAbd \nal-Ra\u1e25m\u0101n III\u2019s use of the memory of the Prophet\u2019s activity as a military leader, that is, in \ncommemorating the magh\u0101z\u012b. In the campaign of Osma (322/934), the caliph used the flag \n\n28.  M. Fierro, \u201cAbd al-Rahman III frente al califato fatim\u00ed y al reino astur-leon\u00e9s: campa\u00f1as militares \ny procesos de legitimaci\u00f3n pol\u00edtico-religiosa,\u201d in Rudesindus. San Rosendo. Su tiempo y legado. Congreso \nInternacional Mondo\u00f1edo, Santo Tirso y Celanova 27-30 junio, 2007 (Santiago de Compostela, 2009), 30-50; E. \nManzano Moreno, Conquistadores, emires y califas. Los omeyas y la formaci\u00f3n de al-Andalus (Barcelona, 2011), \n354 and ff.\n\n29.  Picard, \u201cRegards crois\u00e9s sur l\u2019\u00e9laboration du jihad,\u201d 33-66.\n30.  C. de la Puente, \u201cEl \u0176ih\u0101d en el Califato Omeya de al-Andalus y su culminaci\u00f3n bajo Hi\u0161\u0101m II,\u201d in Fernando \n\nVald\u00e9s (coord.), La Pen\u00ednsula Ib\u00e9rica y el Mediterr\u00e1neo en los siglos XI y XII. Almanzor y los terrores del Milenio \n(Aguilar de Campoo, 1999), 23-38.\n\n31.  Ibn \u1e24ayy\u0101n, al-Muqtabas V, 438-439. \n32.  M. Fierro, \u201cThe Battle of the Ditch (al-Khandaq) of the Cordoban Caliph \u02bf Abd al-Ra\u1e25m\u0101n III,\u201d in A. Ahmed, \n\nB. Sadeghi and M. Bonner (eds.), The Islamic Scholarly Tradition. Studies in History, Law, and Thought in Honor \nof Professor Michael Allan Cook (Leiden/Boston, 2011), 107-130.", "start_char_idx": 23781, "end_char_idx": 26889, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "89b1232f-95e4-4b56-9c53-2e2381704a73": {"__data__": {"id_": "89b1232f-95e4-4b56-9c53-2e2381704a73", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c40ec97c-3073-43b9-9953-ad28704581a1", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "35c3fd59e3eaf863ff686aa079e7f82e5fe60c17ce23524949af11bcc0a41718", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "de916654-172d-438b-817b-bdf06fe76caf", "node_type": "1", "metadata": {}, "hash": "2f1dac1aa329049baca1502c2de928d15ea3fcb2210ee192ca9d6832415217ca", "class_name": "RelatedNodeInfo"}}, "text": "120  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nknown as \u201cthe Eagle,\u201d which called to mind one formerly used by Mu\u1e25ammad in the battles \nof Badr and Khaybar.33 Also Ibn \u02bfAbd Rabbih (d. 328/940), on occasion of a Cordoban victory \nover the Count of Barcelona (324/935-6), composed a poem in which he compared that \naction to the battles of Badr and \u1e24unayn.34\n\nIbn \u02bfAbd Rabbih also compared the campaigns of \u02bfAbd al-Ra\u1e25m\u0101n III with Badr and \n\u1e24unayn in the urj\u016bza devoted to the caliph in the Kit\u0101b al-masjada al-th\u0101niya f\u012b al-khulaf\u0101\u02be \nwa al-taw\u0101r\u012bkh wa ayy\u0101mihim, one of the books in his Al-\u02bfIqd al-Far\u012bd.35 The urj\u016bza is a \nlong poem in which a constant parallelism is created between the Umayyad ruler and \nthe Prophet. The choice of Badr and \u1e24unayn was not unintentional and speaks to the \nimportance of both battles for the development of the Islamic idea of holy war, as well as \nfor the very history of the Umayyad dynasty. \n\nBadr, as the most commemorated battle in the history of Islam, is endowed with more \nsymbolic capital and prestige than any other such episode, at least in terms of religiosity \nand sacredness. The participants in the clash are typically held up as the most exceptional \namong the Muslims after the r\u0101shid\u016bn and ten of the Prophet\u2019s companions, whose entrance \nto paradise had already been guaranteed.36 Thus, according to the urj\u016bza, the fighters \nwho followed the Cordoban caliph were new \u201cBadrites.\u201d The text recontextualizes the \nmeaning of the battle, and thus guarantees salvation to these fighters. On the other hand, \nan important element of the Qur\u02be\u0101nic doctrine of holy war is contained in S\u016bra 8 (al-Anf\u0101l), \nand exegetes hold the chapter to have been revealed following the battle of Badr, to which, \nthey argue, the chapter refers.37 \n\nThe battle of \u1e24unayn, also led by the Prophet, is of great importance as well since it is one \nof the only battles that is directly named in the Qur\u02be\u0101n (Q. 9: 25). God participated in the event \nthrough His angels, as He had at Badr, and a huge spoil was obtained. Additionally, Ab\u016b Sufy\u0101n, \nancestor of the Umayyads, having now converted to Islam, participated in the expedition, and, \nin fact, together with the Prophet, was one of the few who endured the attack of the pagans.38 \nThe battle is thus one of the most important in \u201cUmayyad memory,\u201d since the positive role \nof Ab\u016b Sufy\u0101n in \u1e24unayn is undeniable. It is also worth remembering that Ab\u016b Sufy\u0101n, both \nas a pagan and enemy of the Prophet, was often used by the enemies of the Umayyads, for \nexample the Fatimids, to attack the Cordoban dynasty.39 Moreover, in order to give more \n \n  \n\n33.  Ibn \u1e24ayy\u0101n, al-Muqtabas V, p. 334; Ibn Is\u1e25\u0101q/Ibn Hish\u0101m, S\u012brat Ras\u016bl All\u0101h, 289 ff, 510 ff; al-W\u0101qid\u012b, The \nLife of Mu\u1e25ammad, 322.\n\n34.  Fierro, \u201cThe Battle of the Ditch (al-Khandaq),\u201d 107-130. Ibn \u1e24ayy\u0101n, al-Muqtabas V, 380.\n35.", "start_char_idx": 26893, "end_char_idx": 29762, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "de916654-172d-438b-817b-bdf06fe76caf": {"__data__": {"id_": "de916654-172d-438b-817b-bdf06fe76caf", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "89b1232f-95e4-4b56-9c53-2e2381704a73", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "8ad52279bb0d901ad4dea411dc96e937081ba859477fdfa87656ffcf2266610c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9cc6d74e-3f33-421e-b6ad-a7a1759a08df", "node_type": "1", "metadata": {}, "hash": "a4b62ed198adff3b08e83eb2aaaa31411f64d9088b2fb519db68da301428d005", "class_name": "RelatedNodeInfo"}}, "text": "35.  J. Monroe, \u201cThe Historical Arjuza of Ibn \u02bfAbd , a Tenth-century Hispano-Arabic Epic Poem,\u201d Journal of \n\nthe American Oriental Society 91 (1971), 67-95; Toral-Niehoff, \u201cHistory in Adab Context,\u201d 61-85.\n36.  See, for example, Afsaruddin, The First Muslims, 57 ff.\n37.  Ibn Is\u1e25\u0101q/Ibn Hish\u0101m, S\u012brat Ras\u016bl All\u0101h, 321 ff.; al-W\u0101qid\u012b, The Life of Mu\u1e25ammad, 66 ff. See, for example, \n\nBonner, Jihad, 62-63.\n38.  Ibn Is\u1e25\u0101q/Ibn Hish\u0101m, S\u012brat Ras\u016bl All\u0101h, 566 ff.; al-W\u0101qid\u012b, The Life of Mu\u1e25ammad, 435 ff.\n39.  See, for example, al-Q\u0101\u1e0d\u012b al-Nu\u02bfm\u0101n, Founding the Fatimid State: The Rise of an Early Islamic Empire. An \n\nAnnotated English Translation al-Q\u0101\u1e0d\u012b al-Nu\u02bfm\u0101n\u2019s Iftit\u0101\u1e25 al-Da\u02bfwa, trans. H. Haji (London, 2006), 140 ff.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  121\n\nimportance to the remembrance of the battle of Badr by the Umayyads, Ab\u016b Sufy\u0101n did not \nfight that day against the Prophet.40\n\nIn the \u02bfIqd al-Far\u012bd, Ibn \u02bfAbd Rabbih goes even further with the comparison between \n\u02bfAbd al-Ra\u1e25m\u0101n III and Mu\u1e25ammad, trying to prove that Cordoba\u2019s mosque was a renewal \nof Medina\u2019s, thereby linking the new Umayyad capital with the Prophet\u2019s city.41 In the same \nsense, as Maribel Fierro has shown, Mundhir b. Sa\u02bf\u012bd al-Ball\u016b\u1e6d\u012b (d. 355/966), the Cordoban \nq\u0101\u1e0d\u012b, encouraged the adoption of the nisba al-An\u1e63\u0101r\u012b among the Andalusi Muslims without \na tribal Arabic filiation. These Andalusis became the new Prophet an\u1e63\u0101r, \u201chelpers,\u201d and \nCordoba the \u201cnew Medina\u201d that had to be defended.42\n\nThe practice of mixing Umayyad family memory with the commemoration of outstanding \nbattles and the ideology of jih\u0101d, as in the case of Ab\u016b Sufy\u0101n, was a recurrent tool in \nUmayyad-era texts. A further example occurs in an interesting poem by Mu\u1e25ammad Ibn \nShukhay\u1e63, in which the poet remembers the battle of Marj R\u0101hi\u1e6d. The context was the \ndeclaration of obedience by the Ban\u016b Khazar to al-\u1e24akam II in the war against the Fatimids \nin 360/971.43 Both dynasties considered the conflict between them,44 as holy.45 The battle of \nMarj R\u0101hi\u1e6d, in 64/684, pitted the Ban\u016b Kalb, supporters of the Umayyad caliph of Damascus, \nMarw\u0101n I, against the Ban\u016b Qays. The latter were supporters of \u02bfAbd All\u0101h b. al-Zubayr, who \nhad proclaimed himself caliph and who had previously supported the proto-Shi\u02bfi rebellion \nof al-\u1e24usayn.46 Ibn al-Zubayr was remembered, especially in narratives transmitted by \npro-Umayyad circles,47 as the prototype of an anti-caliph. Following his defeat, according \nto these accounts, his body faced the same fate as that of apostates: decapitation and \ncrucifixion.48 \n\n40.  Ibn Is\u1e25\u0101q/Ibn Hish\u0101m, S\u012brat Ras\u016bl All\u0101h, 289 ff.", "start_char_idx": 29759, "end_char_idx": 32432, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9cc6d74e-3f33-421e-b6ad-a7a1759a08df": {"__data__": {"id_": "9cc6d74e-3f33-421e-b6ad-a7a1759a08df", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "de916654-172d-438b-817b-bdf06fe76caf", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "01476c744a093d55f5bd52583a9c57e548b449bb1fa6367620b76c7f8372703f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5a123666-4a36-402e-b6ff-6b9059b706c9", "node_type": "1", "metadata": {}, "hash": "fee4a8fd931e9d872042aca6571806972b5ef8e86aa4b5fccf8de4ca70d60aee", "class_name": "RelatedNodeInfo"}}, "text": "; al-W\u0101qid\u012b, The Life of Mu\u1e25ammad, 11 ff.\n41.  Fierro, Abderram\u00e1n III, 28.\n42.  Fierro, Abderram\u00e1n III, 29.\n43.  On al-\u1e24akam II see Martinez-Gros, L\u2019id\u00e9ologie omeyyade; J. Vallv\u00e9, El Califato de C\u00f3rdoba (Madrid, 1992); \n\nD. Wasserstein, The Caliphate in the West. An Islamic Political Institution in the Iberian Peninsula (Oxford, \n1993); Safran, The Second Umayyad Caliphate; Manzano Moreno, Conquistadores, emires y califas.\n\n44.  On the Umayyad intervention in the Maghreb see, for example, J. Vallv\u00e9, \u201cLa intervenci\u00f3n omeya en el \nnorte de \u00c1frica,\u201d Cuadernos de la Biblioteca Espa\u00f1ola de Tetu\u00e1n 4 (1967), 6-37; Safran, The Second Umayyad \nCaliphate, 25 ff.\n\n45.  Ibn \u1e24ayy\u0101n, al-Muqtabas VII. Al-Muqtabas f\u012b ajb\u0101r balad al-Andalus, ed. al-\u1e24ag\u030cg\u030c\u012b (Beirut, 1965), 55.\n46.  Al-\u1e6cabar\u012b, The History of al-\u1e6cabar\u012b vol. 20: The Collapse of Sufy\u0101nid Authority and the Coming of the \n\nMarw\u0101nids. The Caliphates of Mu\u02bf\u0101wiyah II and Marw\u0101n I and the Beginning of the Caliphate of \u02bfAbd al-Malik \nA.D.683\u2013685/A.H. 64\u201366, trans. G. R. Hawting (Albany, 1989), 54-69; G. R. Hawting, The First Dynasty of Islam: \nThe Umayyad Caliphate AD 661\u2013750 (London and New York, 2000), 46 ff.; H. Kennedy, The Armies of the Caliphs: \nMilitary and Society in the Early Islamic State (London, 2001), 31-32.\n\n47.  Antoine Borrut (see for example Borrut, \u201cVanishing Syria,\u201d 37-68; Shoshan, The Arabic Historical \nTradition, 171 ff.) has shown that, in addition to al-Andalus, there was a \u201ccompeting historiography\u201d in the \ntenth-century East that made Umayyad memory very much alive and that also made an uninterrupted chain of \nsuccession between Damascus and Cordoba, even prophesying a return of the Arab dynasty to the Mashreq, an \nidea with which the Cordoban Umayyads flirted. See, for example, Ibn \u1e24ayy\u0101n, al-Muqtabas V, 306-307.\n\n48.  Kennedy, The Armies of the Caliphs, 92-98.\n\n\n\n122  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nThe texts are very specific in drawing a clear parallel between Marj R\u0101hi\u1e6d and its \nrecontextualization: the Ban\u016b Khazar were the new Ban\u016b Kalb, the original supporters of \nMarw\u0101n I. Al-\u1e24akam II thus appears as the latter\u2019s successor, confronting the allies of the \napostate anti-caliph, represented by the Fatimid ruler, whose words and deeds acted against \nthe religion of the Prophet. Just as Ibn al-Zubayr had been defeated, the Ism\u0101\u02bf\u012bl\u012b im\u0101m\u2014as \npredicted indirectly by the poem\u2014would be too.\n\nIndeed, the memory of the battle of Marj R\u0101hi\u1e6d was widely used in Umayyad memory \nproduction circles. Ibn al-Q\u016b\u1e6diyya, for example, compared the confrontation with one that \nhad taken place between \u02bfAbd al-Ra\u1e25m\u0101n I (d. 172/788) and Y\u016bsuf al-Fihr\u012b (d.", "start_char_idx": 32432, "end_char_idx": 35094, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5a123666-4a36-402e-b6ff-6b9059b706c9": {"__data__": {"id_": "5a123666-4a36-402e-b6ff-6b9059b706c9", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9cc6d74e-3f33-421e-b6ad-a7a1759a08df", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "f9595e4bda58126c08eb29aab93e48afbe8d867fe564c21d0322c5057f515b6e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f49502a7-ae9f-4c5a-bd6e-69f93f81386d", "node_type": "1", "metadata": {}, "hash": "35bc192e69dabd25cfe3621758987c09e7068423e201b831e9adc7abc39027c4", "class_name": "RelatedNodeInfo"}}, "text": "172/788) and Y\u016bsuf al-Fihr\u012b (d. 138/756) when \nthe former entered al-Andalus. Both contests took place on the day of \u02bf\u012ad al-A\u1e0d\u1e25\u0101, and in \nboth events, members of the same families fought against each other: \u02bfAbd al-Ra\u1e25m\u0101n I, as a \ndescendant of the caliph Marw\u0101n, and Y\u016bsuf al-Fihr\u012b, the descendant of al-\u1e0ca\u1e25\u1e25\u0101k b. al-Qays \nal-Fihr\u012b, one of Ibn al-Zubayr\u2019s commanders.49 \n\nThe battle of Marj R\u0101hi\u1e6d also appears in Ibn \u02bfIdh\u0101r\u012b\u2019s Bay\u0101n, where it is compared with \none of the victories of Almanzor.50 He, Ibn Ab\u012b \u02bf\u0100mir al-Man\u1e63\u016br (d. 392/1002), known in \nChristian sources as Almanzor, is, doubtlessly, the best representation of the figure of the \nwarrior-ruler in caliphal Cordoba.51 As \u1e25\u0101jib of the caliph Hish\u0101m II, he conducted more than \nfifty expeditions against Christian territories, including one to Santiago de Compostela.52 He \nis said to have been buried in his combat clothing. \n\nIn contrast with the period of the Umayyad caliph al-\u1e24akam II, who did not directly \nlead any campaign,53 Almanzor incarnated the figure of the military commander. He \nsymbolized the spirit of jih\u0101d, which he used as a basis for his legitimacy.54 He also justified \nhis government in front of his subjects by becoming the standard-bearer of the holy war \nand the defender of orthodoxy. The historian al-\u1e24umayd\u012b (d. 488/1095) says that he did \nnot reside in Cordoba because he was concerned with jih\u0101d, leading razzias against the \n\n49.  Ibn al-Q\u016b\u1e6diyya, Ta\u02ber\u012bkh iftit\u0101\u1e25 al-Andalus (Historia de la conquista de Espa\u00f1a de Abenalcotia el Cordob\u00e9s), \ned. and trans. Juli\u00e1n Ribera (Madrid, 1926), 26-27. See also Safran, The Second Umayyad Caliphate, 131.\n\n50.  Ibn \u02bf Idh\u0101r\u012b, al-Bay\u0101n al-Mughrib f\u012b akhb\u0101r al-Andalus wa al-Maghrib, eds. G. S. Colin and \u00c9. L\u00e9vi-Proven\u00e7al \n(Beirut, 2009 [1948-1951]), vol. II, 298.\n\n51.  L. Molina, \u201cLas campa\u00f1as de Almanzor,\u201d al-Qan\u1e6dara 2 (1981), 204-264; L. Bariani, Almanzor (Madrid, \n2003); P. S\u00e9nac, Al-Mansur, le fl\u00e9au de l\u2019an mil (Paris, 2006), and A. Echevarr\u00eda, Almanzor: un califa en la sombra \n(Madrid, 2011).\n\n52.  Ibn \u02bfIdh\u0101r\u012b, al-Bay\u0101n al-Mughrib, vol. II, 294; Dhikr bil\u0101d al-Andalus, ed. and trans. L. Molina (Madrid, \n1983), vol.", "start_char_idx": 35063, "end_char_idx": 37224, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f49502a7-ae9f-4c5a-bd6e-69f93f81386d": {"__data__": {"id_": "f49502a7-ae9f-4c5a-bd6e-69f93f81386d", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5a123666-4a36-402e-b6ff-6b9059b706c9", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "8311d705e8b43cf3e5899ad0d2815eeff1987464d02ab527c08cb9cfb1442462", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "99d65c3c-a748-410c-a8a8-903feeb76f0e", "node_type": "1", "metadata": {}, "hash": "8d3bcea2351ea8cd2563eed84389d5f8ed0414a1149fff791bf00e9fc7af8e7f", "class_name": "RelatedNodeInfo"}}, "text": "and trans. L. Molina (Madrid, \n1983), vol. I, 194; M. Fern\u00e1ndez Rodr\u00edguez, \u201cLa expedici\u00f3n de Almanzor a Santiago de Compostela,\u201d Cuadernos \nde Historia de Espa\u00f1a 43-44 (1966), 345-363; R. Pinto de Azevedo, \u201cA expedi\u00e7ao de Alman\u00e7or a Santiago de \nCompostela em 997, e a de piratas normandos \u00e0 Galiza em 1015-1016,\u201d Revista Portuguesa de Hist\u00f3ria 14 (1974), \n73-93; M. I. P\u00e9rez de Tudela, \u201cGuerra, violencia y terror: La destrucci\u00f3n de Santiago de Compostela por Almanzor \nhace mil a\u00f1os,\u201d En la Espa\u00f1a medieval 21 (1988), 9-28; C. de la Puente, \u201cLa campa\u00f1a de Santiago de Compostela \n(387/997): \u0177ih\u00e2d y legitimaci\u00f3n de poder,\u201d Qurtuba 6 (2001), 7-21.\n\n53.  Nonetheless, the sources depict him as an active and victorious caliph in the battle. Thus, according \nto the Muqtabis, in the victory of Gh\u0101lib b. \u02bfAbd al-Ra\u1e25m\u0101n in the year 360/971 against the Normans, it was \nbecause of the grace of al-\u1e24akam II that they obtained the triumph and it was his zeal to defend Islam that had \nled his followers to the fight. Ibn \u1e24ayy\u0101n, al-Muqtabas VII, 37.\n\n54.  Picard, \u201cRegards crois\u00e9s sur l\u2019\u00e9laboration du jihad,\u201d 33-66.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  123\n\nChristians to such a degree that he would go out to pray on a holy day and instead of \nreturning to his palace would set out to war.55 \n\nThe propaganda machine boosted the imagery of Almanzor as a \u201cgh\u0101z\u012b-ruler,\u201d and \nmuj\u0101hid; in these accounts of his role, the memory of the first battles of Islam would grow \nin importance. For example, in the poem written by Ibn Darr\u0101j honouring Almanzor and \nhis sons, \u02bfAbd al-M\u0101lik and \u02bfAbd al-Ra\u1e25m\u0101n, after the expedition against Compostela,56 the \ncampaign (in which, according to the panegyrist, the true religion had defeated infidelity) \nis compared to the Muslim victory at the battle of \u1e24unayn, an expedition led personally by \nthe Prophet and which resulted, much like the Compostela campaign, in substantial booty.57 \nMoreover, as the Prophet resisted the pagans in \u1e24unayn with only a few warriors, now \nAlmanzor and his sons were defending the Umma alone. \n\nIn this discursive process of enthronement of the Cordoban \u1e25\u0101jib as a muj\u0101hid, the \nhistoriographical-biographical texts also played an important role. Two works stand as \nexamples in this regard: the Kit\u0101b al-ma\u02be\u0101thir al-\u02bf\u0101miriyya f\u012b siyar al-Man\u1e63\u016br Mu\u1e25ammad \nb. Ab\u012b \u02bf\u0100mir wa-ghazaw\u0101tihi wa-awq\u0101tih\u0101 of Ibn \u02bf\u0100\u1e63im al-Thaqaf\u012b (d. 450/1058 or before \n461/1069)58 and the Ghazaw\u0101t al-Man\u1e63\u016br b. Ab\u012b \u02bf\u0100mir of Ibn \u1e24azm (d.", "start_char_idx": 37182, "end_char_idx": 39713, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "99d65c3c-a748-410c-a8a8-903feeb76f0e": {"__data__": {"id_": "99d65c3c-a748-410c-a8a8-903feeb76f0e", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f49502a7-ae9f-4c5a-bd6e-69f93f81386d", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "04b2c1309e228bfb6c4bbb50bbfc7f5463d7e856631cedeef883fb609555036c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a095011b-9b25-4063-9372-ddf5436c9e32", "node_type": "1", "metadata": {}, "hash": "8c8aa8265ede89c2470b8f5eda12e811b3be35d05b562129a46356754e4f430c", "class_name": "RelatedNodeInfo"}}, "text": "456/1064).59 Each \nof the two texts is modelled after the works of the Prophet\u2019s magh\u0101z\u012b/ghazaw\u0101t.60 Thus, \nfor example, each follows the pattern\u2014evident in Ibn Darr\u0101j\u2019s association of Compostela \nwith \u1e24unayn\u2014of comparing Almanzor\u2019s actions with those of the Prophet, thus using \nMu\u1e25ammad\u2019s symbolic capital and memory in his (Almanzor\u2019s) effort to legitimize himself.\n\nThe Expansion of the Almohad Movement: Ibn \u1e24ubaysh\u2019s Kit\u0101b al-Ghazaw\u0101t\n\nFollowing the collapse of the Umayyad caliphate of Cordoba,61 it is not until the arrival \nof the Almohads that we will see a caliph once again ruling directly over the whole of \nal-Andalus, in this case unified with the Maghreb. The North African dynasty copied many \nof the legitimation elements of the Umayyads, presenting themselves on some occasions as \ntheir successors.62 The use of jih\u0101d and of the commemoration of the first battles of Islam \nwere among these discursive tools.\n\n55.  Al-\u1e24umayd\u012b, Ja\u1e0fwat al-muqtabis f\u012b ta\u02ber\u012bkh \u02bfulam\u0101\u02be al-Andalus, ed. al-Aby\u0101r\u012b (Beirut, 1989), n\u00ba 121.\n56.  M. A. Makki, D\u012bw\u0101n Ibn Darr\u0101j (Beirut, 1970), 314-320. See also M. La Chica, Almanzor en los poemas de \n\nIbn Darray (Zaragoza, 1979).\n57.  Ibn Is\u1e25\u0101q/Ibn Hish\u0101m, S\u012brat Ras\u016bl All\u0101h, 566 ff.; al-W\u0101qid\u012b, The Life of Mu\u1e25ammad, 435 ff. See also \u1e24\u0101mid \n\nA\u1e25mad al-\u1e6c\u0101hir, Ghazaw\u0101t, 474 ff.\n58.  Historia de los Autores y Transmisores Andalus\u00edes, vol. VI, 77.\n59.  Historia de los Autores y Transmisores Andalus\u00edes, vol. VI, 79 ff. As is very well known, Ibn \u1e24azm was a \n\npassionate defender of the Umayyad caliphate. For more information, see C. Adang, M. Fierro and S. Schmidtke \n(eds.), Ibn \u1e24azm of Cordoba: The Life and Works of a Controversial Thinker (Leiden, 2013). Ibn \u1e24azm also wrote \na S\u012bra of the Prophet. M. Jarrar, Die Prophetenbiographie im islamischen Spanien (Frankfurt, 1989), 169-173.\n\n60.  See footnote 3.\n61.  P. Scales, The Fall of the Caliphate of Cordoba: Berbers and Andalusis in Conflict (Leiden, 1993).\n62.  See, for example, Zadeh, \u201cFrom Drops of Blood,\u201d 321-346; A. Bennison, \u201cThe Almohads and the Qur\u02bean \n\nof \u02bfUthman: The Legacy of the Umayyads of Cordoba in Twelfth-century Maghrib,\u201d Al-Masaq: Islam and the \nMedieval Mediterranean 19/2 (2007), 131-154.\n\n\n\n124  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nIndeed, if ever there was a moment in which the relationship between jih\u0101d and the \nmemory of early Islam and its battles was more evident in al-Andalus, it was during the \nAlmohad period. As we will see, two key elements of Almohad discourse were the allusion \nto the beginnings of Islam, viewed during this period as a model to return to, and a strong \nreliance on jih\u0101d as a source of legitimation and justification.", "start_char_idx": 39714, "end_char_idx": 42404, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a095011b-9b25-4063-9372-ddf5436c9e32": {"__data__": {"id_": "a095011b-9b25-4063-9372-ddf5436c9e32", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "99d65c3c-a748-410c-a8a8-903feeb76f0e", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "6c7c747355515633660f828d8683ac728fabb82e5f4692089c456e039c09adf2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "185cd29c-221f-4e74-a78c-28ed2858328a", "node_type": "1", "metadata": {}, "hash": "01761d4f9eb7ffc57515dc9385ba22d7aed7c0e33c2609803a508ca4b4d59bd5", "class_name": "RelatedNodeInfo"}}, "text": "It was the memory of the \nProphet\u2019s expeditions and the first caliphs that connected both elements. \n\nThe first of these two elements, the Almohad reform project,63 was established in the \nbeginnings of the sixth/twelfth century by Mu\u1e25ammad Ibn T\u016bmart in his role as the \n\u201crestorer\u201d of the original purity of Islam. Almohad discourse made frequent reference to \nthe hadith that claimed: \u201cIslam began as something strange and it will return as strange \nas it began, so glad tidings for the strangers!\u201d64 Ibn T\u016bmart and his followers, the true \nbelievers, were identified with strangers, ghurab\u0101\u02be, in a world of religious decadence.65 \nThe \u201cperversion\u201d of religion was most apparent in two forms of intoxication (sakrat\u0101ni): \nignorance, that is, forgetfulness of religious knowledge, and love of the worldly life, which \nimplies forgetfulness of the eternal life and neglect of jih\u0101d. The fight against this supposed \nperiod of corruption would become one of the objectives of the Almohad project, which \nconsequently strived to remove the two sources of \u201cintoxication.\u201d\n\nTo this end, Ibn T\u016bmart appeared as a mahd\u012b,66 or saviour, and an im\u0101m ma\u02bf\u1e63\u016bm, \nimpeccable and infallible in his religious knowledge, someone who wanted to break with the \nimmediate past and return to the first moments of Mu\u1e25ammad\u2019s community by reverting \nto the model of moral puritanism and military activism represented by the Prophet and the \nr\u0101shid\u016bn caliphs.67 Ibn T\u016bmart\u2019s own history was narrated with a rhetorical construction \nthat linked his vital experience with that of the Prophet\u2019s career. Thus, for example, he \nbegan his mission as a religious reformer in a cave, al-Gh\u0101r al-muqaddas, a reference to the \ncavern in Mount Hira where the Prophet used to retire and where he encountered Gabriel \nfor the first time, thus starting the revelation of the Qur\u02be\u0101n.68 Similarly, Ibn Tumart\u2019s flight \n \n\n63.  A. Bennison, The Almoravid and Almohad Empires (Edinburgh, 2016).\n64.  Muslim, \u1e62a\u1e25\u012b\u1e25 Muslim (Beirut, 1987), n.\u00ba 270.\n65.  M. Fierro, \u201cDoctrina y pr\u00e1ctica jur\u00eddicas bajo los almohades\u201d in P. Cressier, M. Fierro and L. Molina (eds.), \n\nLos almohades: problemas y perspectivas (Madrid, 2005), vol. II, 895-935. For more information about the figure \nof the ghurab\u0101\u02be see M. Fierro, \u201cSpiritual Alienation and Political Activism: The Ghuraba in al-Andalus During \nthe Sixth/twelfth Century,\u201d Arabica 47/1 (2000), 230-260. M. Ghouirgate, L\u2019ordre almohade (1120-1269) : une \nnouvelle lecture anthropologique (Toulouse, 2014), 231 ff.\n\n66.  M. Fierro, \u201cDoctrinas y movimientos de tipo mesi\u00e1nico en al-Andalus,\u201d in J. I. de la Iglesia Duarte, IX \nSemana de Estudios Medievales. Milenarismos y milenaristas en la Europa Medieval (Logro\u00f1o, 1999), 159-175. \nFierro, \u201cLe mahdi Ibn T\u00fbmart,\u201d 107-124.\n\n67.  Fierro, \u201cLe mahdi Ibn T\u00fbmart,\u201d 107-124. L. Bombrun, \u201cLes M\u00e9moires d\u2019al-Baydaq. L\u2019\u00e9criture de l\u2019histoire \n\u00e0 l\u2019\u00e9poque almohade,\u201d in A. Nef and \u00c9. Voguet (eds.), La l\u00e9gitimation du pouvoir au Maghreb m\u00e9di\u00e9val : de \nl\u2019orientalisation \u00e0 l\u2019\u00e9mancipation politique (Madrid, 2011), 93-108.\n\n68.", "start_char_idx": 42405, "end_char_idx": 45468, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "185cd29c-221f-4e74-a78c-28ed2858328a": {"__data__": {"id_": "185cd29c-221f-4e74-a78c-28ed2858328a", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a095011b-9b25-4063-9372-ddf5436c9e32", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "5fd83aac64be4bb114862deb40d4dbfb379c26b068467aaba70712bdefccd459", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "41d79953-204f-477b-82c3-cece2f192e66", "node_type": "1", "metadata": {}, "hash": "76665cc6f42097e274f4cf715ae3127c123a56b890ff14b40d76b412af0185b4", "class_name": "RelatedNodeInfo"}}, "text": "68.  J. P. van Sta\u00ebvel, \u201cLa caverne, refuge de \u00ab l\u2019ami de Dieu \u00bb : une forme particuli\u00e8re de l\u2019eremitisme au \ntemps des almor\u00e1vides et des almohades (Magreb extr\u00eame, xie-xiiie si\u00e8cles),\u201d Cuadernos de Mad\u012bnat al-Zahr\u0101\u02be 7 \n(2010), 311-325.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  125\n\nto Tinmal was remembered as akin to the Hijra of Mu\u1e25ammad and his first followers.69 This \nprocess can be also observed in the fact that the Almohads neglected their duty to make a \npilgrimage to Mecca, considering that they had their own sanctuary in Tinmal, where Ibn \nT\u016bmart was buried.70 \n\nIn this context, devotion to the direct study of the revealed sources, the Qur\u02be\u0101n and \nthe Sunna, was undoubtedly, from a doctrinal point of view, one of the Almohads\u2019 main \nobjectives. The founder of the Almohad movement made his own recension of M\u0101lik\u2019s \nMuwa\u1e6d\u1e6da\u02be and a summary of Muslim\u2019s \u1e62a\u1e25\u012b\u1e25.71 Under the caliphate of al-Man\u1e63\u016br the study \nand teaching of al-Bukh\u0101r\u012b and Muslim\u2019s \u1e62a\u1e25\u012b\u1e25, as well as the composition of hadith works, \nlike the so-called Arba\u02bf\u016bn, the \u201cforty\u201d hadiths, spread.72 \u02bfAbd al-W\u0101\u1e25id al-Marr\u0101kush\u012b \nreports that, in the course of a discussion between the caliph al-Man\u1e63\u016br and the Maliki \njurist, Ab\u016b Bakr b. al-Jadd, about the reasons for diversity in scholarly opinion (ikhtil\u0101f), the \ncaliph replied that, on the one hand, there was only the Qur\u02be\u0101n and the Prophet\u2019s tradition, \nspecifically Ab\u016b D\u0101wud\u2019s Sunan, and, on the other, the sword, that is, jih\u0101d.73\n\nThe second of the elements that we have pointed out, jih\u0101d, turns out to have been \nfundamental. It was proclaimed from the very beginning against the Almoravids,74 denying \ntheir condition as true believers.75 The Almohads used the doctrine of takf\u012br,76 classifying \n \n\n69.  A. Huici Miranda, \u201cLa leyenda y la historia en los or\u00edgenes del imperio almohade,\u201d Al-Andalus 14 (1949), \n139-176. The sources that transmit his biographical data were written chiefly as a means of legitimizing the \nAlmohad empire. M. Fierro, \u201cEl Mahd\u012b Ibn T\u016bmart: m\u00e1s all\u00e1 de la biograf\u00eda oficial,\u201d in M. A. Manzano and R. El Hour \n(eds.), Pol\u00edtica, sociedad e identidades en el Occidente isl\u00e1mico (siglos XI-XIV) (Salamanca, 2016), 73-97. As \u02bfAbd \nal-W\u0101\u1e25id al-Marr\u0101kush\u012b points out, he also traced his lineage back to the Prophet. \u02bfAbd al-W\u0101\u1e25id al-Marr\u0101kush\u012b, \nKit\u0101b al-Mu\u02bejib f\u012b Talkh\u012b\u1e63 Akhb\u0101r al-Maghrib, trans. Ambrosio Huici (Tetouan, 1955), 146-147. \u02bfAbd al-Mu\u02bemin, \nthe first Almohad caliph, also did something similar when he included Quraysh, Prophet Mu\u1e25ammad\u2019s tribe, \nin the qays\u012b genealogy that was attributed to him.", "start_char_idx": 45465, "end_char_idx": 48088, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "41d79953-204f-477b-82c3-cece2f192e66": {"__data__": {"id_": "41d79953-204f-477b-82c3-cece2f192e66", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "185cd29c-221f-4e74-a78c-28ed2858328a", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "44614ba225ada5babc7075023ffd9b71d1399a3341c8358d278da573c83e1475", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c247c069-d023-486f-9cde-06cc00882c13", "node_type": "1", "metadata": {}, "hash": "9d78f70bdf135a7e71ca0efd0297f04dcd051f800f098499dab90d6b234b5fb1", "class_name": "RelatedNodeInfo"}}, "text": "M. Fierro, \u201cLas genealog\u00edas de \u02bfAbd al-Mu\u02bemin, primer califa \nalmohade,\u201d Al-Qan\u1e6dara 24/1 (2003), 77-107.\n\n70.  P. Buresi, \u201cLes cultes rendus \u00e0 la tombe du Mahdi Ibn T\u00fbmart \u00e0 Tinm\u00e2l,\u201d Comptes Rendus des s\u00e9ances de \nl\u2019Acad\u00e9mie des Inscriptions et Belles Lettres 152/1 (2008), 391-438. Ghouirgate, L\u2019Ordre almohade, 416 ff.\n\n71.  D. Urvoy, \u201cLes \u00e9crits de Ibn Tumart,\u201d in Le Maroc m\u00e9di\u00e9val. Un empire de l\u2019Afrique \u00e0 l\u2019Espagne (Paris, \n2014), 274-280.\n\n72.  M. Fierro, \u201cRevoluci\u00f3n y tradici\u00f3n: algunos aspectos del mundo del saber en al-\u00c1ndalus durante las \n\u00e9pocas almor\u00e1vide y almohade,\u201d in M. L. \u00c1vila and M. Fierro (eds.), Biograf\u00edas almohades, vol. II (Madrid-\nGranada, 2000), 131-165.\n\n73.  M. Fierro, \u201cThe Legal Policies of the Almohad Caliphs and Ibn Rushd\u2019s Bid\u0101yat al-Mujtahid,\u201d Journal of \nIslamic Studies 10/3 (1999), 226-248.\n\n74.  E. L\u00e9vi-Proven\u00e7al, Documents in\u00e9dits d\u2019histoire almohade. Fragment du \u201clegajo\u201d 1919 du fons arabe de \nl\u2019Escorial (Paris, 1928), 3.\n\n75.  M. Fierro, \u201cLa religi\u00f3n\u201d in M. J. Viguera (ed.), Los reinos de taifas. Al-Andalus en el siglo XI, vol. \nVIII/1, Historia de Espa\u00f1a Men\u00e9ndez Pidal (Madrid, 1994), 399-496. A. Huici Miranda, Historia pol\u00edtica del \nImperio almohade (Tetouan, 1957), vol. I, pp. 32-38. See also D. Serrano, \u201c\u00bfPor qu\u00e9 llamaron los almohades \nantropomorfistas a los almor\u00e1vides?\u201d in P. Cressier, M. Fierro and L. Molina (eds.), Los almohades, vol. II, 815-852.\n\n76.  C. Adang, H. Ansari, M. Fierro and S. Schmidtke (eds.), Accusations of Unbelief in Islam: A Diachronic \nPerspective on Takf\u012br (Leiden, 2016).\n\n\n\n126  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nbelievers as infidels, just as the Kh\u0101rijis had done before them.77 Jih\u0101d was to be conducted \nagainst all those who did not accept the Almohad vision of Islam, which they considered \nthe only true one. After fleeing to Tinmal (the new hijra), they became the new muh\u0101jir\u016bn, \nemigrants who had escaped from a corrupt society and now had to bring it to an end by \nmeans of jih\u0101d.78 The effort was thus conceived of as a holy war against the Almoravid state, \nwhich they thought of as unjust and illicit. In this sense, jih\u0101d was intertwined with \u1e25isba, \nthe notion of \u201ccommanding right and forbidding wrong.\u201d79\n\nThe jih\u0101d was soon extended to the Christians,80 especially after the Ifr\u012bqiya campaign \nhad been carried out by \u02bfAbd al-Mu\u02bemin in the year 552-553/1158. That same year, the \ncaliph directly confronted a Christian power, that of the Normands, by taking Mahdiyya.", "start_char_idx": 48089, "end_char_idx": 50581, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c247c069-d023-486f-9cde-06cc00882c13": {"__data__": {"id_": "c247c069-d023-486f-9cde-06cc00882c13", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "41d79953-204f-477b-82c3-cece2f192e66", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "d83aff83512ff1292e063077abb3c18f32ce9c7a98b74c31b0408001b11ac179", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "22b7f697-716d-4bbe-ad5d-ae8cc5855c0e", "node_type": "1", "metadata": {}, "hash": "7c89c3d36e6dc277ca20fcb827ec317ac48c974702a50e63527ac3136716f6da", "class_name": "RelatedNodeInfo"}}, "text": "Two years later, in 554-555/1160, \u02bfAbd al-Mu\u02bemin crossed the Strait of Gibraltar announcing, \nduring the festival of the Sacrifice, the next jih\u0101d against the Christians.81 This is how the \nfigure of the \u201cgh\u0101z\u012b-caliph\u201d reappeared, something the Almohad state devoted great care \nto, through, for instance, carefully planned parades.82 \n\nOfficial propaganda also emphasized this notion to the point that, for example, letters \nannouncing victories over the infidels (kutub al-fat\u1e25) were sent to the capitals of the empire \nin the names of the caliphs and publicly read in the most important mosques.83 Works on \n\n77.  Booney, Jihad, 56. Apparently, the Almoravids may have qualified the Almohads as Kh\u0101rijis. A. Kadhim, \nEstudio cr\u00edtico, traducci\u00f3n y an\u00e1lisis de la obra Nazm al-Yuman de Ibn al-Qattan, Tesis Doctoral, Universidad \nAut\u00f3noma de Madrid, 1991, vol. II, 10-13. The Fatimids also used this discourse to authorize violence against \nother Muslims, although in their sources only the takf\u012br is implicit. The terms k\u0101fir\u016bn or kuff\u0101r are only recalled \nto refer to the infidels that opposed Abraham, Moses, or Mu\u1e25ammad, but, according to the various descriptions \nof kufr behavior, one can deduce an analogy between the infidels who deny God and those Muslims who deny \nthe ahl al-Bayt and the Ismaelite doctrines. See D. de Smet, \u201cKufr et takf\u012br dans l\u2019isma\u00e9lisme fatimide: Le Kit\u0101b \nTanb\u012bh al-h\u0101d\u012b de \u1e24am\u012bd al-D\u012bn al-Kirm\u0101n\u012b,\u201d in C. Adang, M. Fierro, H. Ansari and S. Schmidtke (eds.), Accusations \nof Unbelief in Islam, 82-102. Also the Cordoban Umayyads called some of their Muslim enemies kuff\u0101r. See, for \nexample, Ibn \u1e24ayy\u0101n, al-Muqtabas V, 234.\n\n78.  The Kh\u0101rijis also viewed themselves as muh\u0101jir\u016bn. Booney, Jihad, 56.\n79.  M. Garc\u00eda-Arenal, Messianism and Puritanical Reform. Mahd\u012bs of the Muslim West (Leiden, 2006), 157-192. \n\nM. Cook, Commanding Right and Forbidding Wrong in Islamic Thought (Cambridge, 2001), 390, 478, 496 and 511.\n80.  M. H. M. al-Qarq\u016b\u1e6d\u012b, Jih\u0101d al-muwa\u1e25\u1e25id\u012bn f\u012b bil\u0101d al-Andalus, 541-629 H/1146-1233 M (Argel, 2005); S. \n\nM. A. al-Raqab, Shi\u02bfr al-jih\u0101d f\u012b \u02bfa\u1e63r al-muwa\u1e25\u1e25id\u012bn (Amman, 1984). See also P. Buresi, \u201cLa r\u00e9action id\u00e9ologique \nalmoravide et almohade \u00e0 l\u2019expansion occidentale dans la p\u00e9ninsule Ib\u00e9rique (fin xie-mi xiiie si\u00e8cles),\u201d in \nL\u2019expansion occidentale (xie-xve si\u00e8cles) Formes et cons\u00e9quences XXXIIIe Congr\u00e8s de la S.H.M.E.S. (Paris, 2003), \n229-241, and M. Fierro, \u201cLa palabra y la espada: posturas frente al \u00abotro\u00bb en la \u00e9poca almohade\u201d in M. A. Carmona \nand C. Estepa (coords.), La Pen\u00ednsula Ib\u00e9rica en tiempos de Las Navas de Tolosa (Madrid, 2014), 53-77.\n\n81.  Fierro, \u201cLa palabra y la espada,\u201d 53-77.\n82.", "start_char_idx": 50583, "end_char_idx": 53250, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "22b7f697-716d-4bbe-ad5d-ae8cc5855c0e": {"__data__": {"id_": "22b7f697-716d-4bbe-ad5d-ae8cc5855c0e", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c247c069-d023-486f-9cde-06cc00882c13", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "5c7312d4cd6431d63562b2f902019169c89f6e018e8531fcd45025d7b261137c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "364798fe-5a19-4c23-967f-2e508035ef02", "node_type": "1", "metadata": {}, "hash": "776fd275f8823ff659632e1b649b655fe25ea989a479916849f505c4fa6b7a35", "class_name": "RelatedNodeInfo"}}, "text": "Fierro, \u201cLa palabra y la espada,\u201d 53-77.\n82.  M. Mar\u00edn, \u201cEl califa almohade: una presencia activa y ben\u00e9fica,\u201d in P. Cressier, M. Fierro and L. Molina \n\n(eds.), Los almohades, vol. II, 451-476; M. Fierro, \u201cAlgunas reflexiones sobre el poder itinerante almohade,\u201d \nE-Spania. Revue Interdisciplinaire d\u2019\u00c9tudes Hispaniques M\u00e9di\u00e9vales et Modernes (8 December 2009), available \nonline at http://e-spania.revues.org/18653#bodyftn9, n. 9. (accessed 29 May 2016), and Ghouirgate, L\u2019Ordre \nalmohade, 311 ff.\n\n83.  C. Mohamed, \u201cNotions de guerre et de paix \u00e0 l\u2019\u00e9poque almohade,\u201d in P. Cressier and V. Salvatierra (eds.), \nLas Navas de Tolosa (1212-2012): miradas cruzadas (Ja\u00e9n, 2014), 53-68. For the importance of the concept of fat\u1e25 \nas holy war in the Almohad context, see A. Garc\u00eda Sanju\u00e1n, \u201cLa noci\u00f3n de fat\u1e25 en las fuentes \u00e1rabes andalus\u00edes \ny magreb\u00edes (siglos VIII al XIII),\u201d in C. de Ayala, P. Henriet and S. Palacios (eds.), Or\u00edgenes y desarrollo de la \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  127\n\njih\u0101d were also composed at the express request of the Almohad authorities, as in the case \nof Ibn al-Mun\u0101\u1e63if (d. 620/1223), the q\u0101\u1e0d\u012b of Valencia and Murcia. In the introduction to this \nwork, commissioned by the governor of Valencia, who was none other than the youngest \nson of the caliph \u02bfAbd al-Mu\u02bemin, the author explained why he had composed it: to fulfill the \nnoblest of duties and express the best way to subordinate oneself to God, namely through \njih\u0101d against All\u0101h\u2019s enemies.84\n\nBut although Ibn T\u016bmart never confronted the Christians, since the scope of his action \nnever extended beyond the Atlas, later Almohad rulers tried to highlight the fact that the \nfounder of the Unitarian movement also included in its doctrine the idea of repelling the \nfollowers of Jesus through the use of armed force.85 Ibn al-Qa\u1e6d\u1e6d\u0101n,86 for instance, offers \nnumerous examples of alleged discourses of the mahd\u012b filled with allusions to the Christians, \nas well as Qur\u02be\u0101n verses referring to those who, according to the chronicler, were recited \nby the founder of the Almohad movement.87 In fact, under the second caliph, Ab\u016b Ya\u02bfq\u016bb \nY\u016bsuf, a specific chapter on jih\u0101d was added to the Kit\u0101b attributed to Ibn T\u016bmart.88\n\nTherefore, it is along these two major lines of the Almohad project, the alleged return to \nthe origins of Islam and the revitalization of jih\u0101d, where one must situate the reproduction \nof the memory of the first battles of Islam as a shared element of both pillars. \n\nOne of the best examples is Ibn \u1e24ubaysh\u2019s Kit\u0101b al-Ghazaw\u0101t. Ibn \u1e24ubaysh, born in \nAlmer\u00eda in 540/1111, was a faq\u012bh, q\u0101\u1e0d\u012b, kha\u1e6d\u012bb: traditionist, genealogist, and lexicographer. \nHaving studied in Cordoba with scholars like Ab\u016b Bakr Ibn al-\u02bfArab\u012b, he became a renowned \nexpert in the field of hadith.", "start_char_idx": 53206, "end_char_idx": 56043, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "364798fe-5a19-4c23-967f-2e508035ef02": {"__data__": {"id_": "364798fe-5a19-4c23-967f-2e508035ef02", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "22b7f697-716d-4bbe-ad5d-ae8cc5855c0e", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "5333a518c54ebed830d9e1bd6ead389df069131aad5cd8ca101dd25dbcd3a17d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6e2f75a9-a917-4e08-84ad-1a7f0b10f316", "node_type": "1", "metadata": {}, "hash": "e0ef52e86819bb64e9033f9ae43573b831b4157abc62f443df13262519f1953d", "class_name": "RelatedNodeInfo"}}, "text": "He witnessed the Christian conquest of Almer\u00eda in 542/1147 \nand, in 556/1161, established himself in Murcia, where he took up the post of judge under \nthe Almohad government. He died in 584/1188.89 Allegedly, the same day he was appointed \njudge, the Almohad caliph Ab\u016b Ya\u02bfq\u016bb Y\u016bsuf asked him to write the Kit\u0101b al-Ghazaw\u0101t, as is \nstated in the prologue of the work.90 The work deals with the wars and conquests that took \nplace under the government of the three first caliphs of Islam, namely Ab\u016b Bakr, \u02bfUmar, \nand \u02bfUthm\u0101n. For its composition, Ibn \u1e24ubaysh used eastern sources like Ibn Is\u1e25\u0101q\u2019s S\u012bra, \nal-W\u0101qid\u012b\u2019s Kit\u0101b al-Ridda, al-\u1e6cabar\u012b\u2019s Kit\u0101b al-Ta\u02ber\u012bkh, Sayf b. \u02bfUmar\u2019s Kit\u0101b al-Ridda wa \n\nguerra santa en la Pen\u00ednsula Ib\u00e9rica (Madrid, 2016), 31-50, especially 42-50. See also F. Donner, \u201cArabic fat\u1e25 as \n\u2018Conquest\u2019 and its Origin in Islamic Tradition,\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016), 1-14.\n\n84.  Mohamed, \u201cNotions de guerre et de paix,\u201d 53-68.\n85.  For more information about jih\u0101d against Christians and about the ideology promoted by the Almohads \n\ntowards the followers of Christ, see J. Albarr\u00e1n, \u201cDe la conversi\u00f3n y expulsi\u00f3n al mercenariado: la ideolog\u00eda en \ntorno a los cristianos en las cr\u00f3nicas almohades,\u201d in M. A. Carmona and C. Estepa (coords.), La Pen\u00ednsula Ib\u00e9rica, \n79-91.\n\n86.  Kadhim, Nazm al-Yuman de Ibn al-Qattan, vol. II, 52-56.\n87.  Q. 3:149, 9:123, 33:1 and 33:48.\n88.  Huici Miranda, Historia pol\u00edtica, 95-100.\n89.  A. Carmona, \u201cEl saber y el poder: cuarenta biograf\u00edas de ulemas levantinos de \u00e9poca de Ibn Mardan\u012b\u0161,\u201d in \n\nM. L. \u00c1vila and M. Fierro (eds.), Biograf\u00edas almohades, vol. II, 57-130 and A. Rodr\u00edguez Figueroa, \u201cAb\u016b l-Q\u0101sim Ibn \n\u1e24ubay\u0161,\u201d in Biblioteca de al-Andalus, vol. III (Almeria, 2004), 472-476.\n\n90.  D. M. Dunlop, \u201cThe Spanish Historian Ibn Hubaysh,\u201d Journal of the Royal Asiatic Society 73/4 (1941), \n359-362 and Ibn \u1e24ubaysh, Kit\u0101b al-Ghazaw\u0101t (Cairo, 1983), vol. I, 1.\n\n\n\n128  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nal-fut\u016b\u1e25, and a Kit\u0101b fut\u016b\u1e25 al-Sh\u0101m, of which he reports having seen several copies, each \nattributed to a different author, but which were in fact copies of al-Azd\u012b\u2019s Kit\u0101b.91 \n\nThe production, implications, and readings of Ibn \u1e24ubaysh\u2019s Kit\u0101b al-Ghazaw\u0101t must be \nunderstood in the context of the Almohad movement and what it sought.", "start_char_idx": 56044, "end_char_idx": 58357, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6e2f75a9-a917-4e08-84ad-1a7f0b10f316": {"__data__": {"id_": "6e2f75a9-a917-4e08-84ad-1a7f0b10f316", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "364798fe-5a19-4c23-967f-2e508035ef02", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "46767d72eef9634008d86346951344343d49cc688a20e6dca65a1ab818a2afc6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "281f4090-4bf6-415d-99e7-ba5c50f6ee3b", "node_type": "1", "metadata": {}, "hash": "9bad9aa9757a5cd0d7bf6b046afafb0447147e8b212273fbf59f9be99cf39e24", "class_name": "RelatedNodeInfo"}}, "text": "Just as Ibn T\u016bmart\u2019s \nbiography had been constructed similarly to that of the Prophet or the fictitious genealogy \nthat the first Almohad caliph, \u02bfAbd al-Mu\u02bemin, invented for himself,92 Ibn \u1e24ubaysh\u2019s work \njoins a discursive tradition that looks at the past from the present moment93 and seeks to \nlegitimize itself through the production and reproduction of the memory of early Islamic \ntimes and the symbolic capital that this historical period contained. It is therefore a link \nwithin the social process of construction and the re-reading of history that was started by \nthe Almohads themselves, in which they attempted to connect directly with the origins of \nIslam and present themselves as its restorers, thereby commemorating this sacred memory.\n\nIbn \u1e24ubaysh\u2019s Kit\u0101b al-Ghazaw\u0101t also played an important role in regards to the Almohad \njih\u0101d ideology, which prevailed especially during the government of Ab\u016b Ya\u02bfq\u016bb Y\u016bsuf, a \ngreat promoter of the holy war against the Christians of the Iberian Peninsula. Not only did \nAb\u016b Ya\u02bfq\u016bb die in the midst of a battle at Santarem, but he was also the caliph who added \nthe section on jih\u0101d to Ibn T\u016bmart\u2019s Kit\u0101b and who ordered Ibn \u1e6cufayl to compose a poem \ninciting a holy war.94 Ibn \u1e24ubaysh\u2019s work thus acted as a pious exhortation encouraging \nbelievers to follow the example of the first Muslims and their victories along the path of \nGod and jih\u0101d. \n\nMoreover, this function would not belong exclusively to the fut\u016b\u1e25.95 The traditionalist \nand historian al-Kal\u0101\u02bf\u012b (d. 634/1236), a disciple of Ibn \u1e24ubaysh, authored his Kit\u0101b al-iktif\u0101\u02be \n\n91.  S. Mourad, \u201cOn Early Islamic Historiography: Ab\u016b Ism\u0101\u02bf\u012bl al-Azd\u012b and his Fut\u016b\u1e25 al-Sh\u0101m,\u201d Journal of \nthe American Oriental Society 120/4 (2000), 577-593 and E. Landau Tasseron, \u201cNew data on an old manuscript: \nAn Andalusian version of the work entiled Fut\u016b\u1e25 al-Sh\u0101m,\u201d Al-Qan\u1e6dara 21 (2000), 361-380. On the fut\u016b\u1e25 work \nby al-Azd\u012b see L. Conrad, \u201cAl-Azdi\u2019s History of the Arab Conquests in Bilad al-Sham: Some Historiographical \nObservations,\u201d in Proceedings of the Second Symposium on the History of Bilad al-Sham During the Early Islamic \nPeriod up to 40 AH/640 AD (Amman, 1987), vol. I, 28-62; Mourad, \u201cOn Early Islamic Historiography,\u201d 577-593; \nA. Mazor, \u201cThe Kit\u0101b fut\u016b\u1e25 al-Sh\u0101m of al-Qudam\u012b as a Case Study for the Transmission of Traditions About the \nConquest of Syria,\u201d Der Islam 84 (2007), 17-45; J. Scheiner, \u201cWriting the History of the Fut\u016b\u1e25: the Fut\u016b\u1e25 Works \nby al-Azd\u012b, Ibn A\u02bftham and al-W\u0101qid\u012b,\u201d in The Lineaments of Islam (Leiden, 2012), 151-176. Suleiman Mourad\u2019s \npaper also includes information about its transmission in al-Andalus. On other fut\u016b\u1e25 works see R. Paret, \u201cThe \nLegendary Fut\u016b\u1e25 Literature,\u201d in Fred M. Donner (ed.), The Expansion of the Early Islamic State (Aldershot, 2008), \n163\u2013175; Y. Dehghani, \u201cHistorical Writing in Baghd\u0101d: The Case of the Fut\u016b\u1e25 al-Sh\u0101m Ascribed to al-W\u0101qid\u012b (d. \n207/822),\u201d in J. Scheiner and D. Janos (eds.", "start_char_idx": 58358, "end_char_idx": 61317, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "281f4090-4bf6-415d-99e7-ba5c50f6ee3b": {"__data__": {"id_": "281f4090-4bf6-415d-99e7-ba5c50f6ee3b", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6e2f75a9-a917-4e08-84ad-1a7f0b10f316", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "fadf5354d5bcd58ad6e70543e7f7a9b2f838ac9e9d625b91d7cb4f73a0d7bb7f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ed711463-089c-4252-b4b6-7a3fbec56ba6", "node_type": "1", "metadata": {}, "hash": "1d4ca41af0b69648fd2d8a8e9d9fbd5b0f125dfae46939c1ebbf8544549dcc75", "class_name": "RelatedNodeInfo"}}, "text": "207/822),\u201d in J. Scheiner and D. Janos (eds.), The Place to Go: Contexts of Learning in Baghd\u0101d, 750-1000 C.E \n(Princeton, 2014), 587-599; Shoshan, The Arabic Historical Tradition.\n\n92.  Fierro, \u201cLas genealog\u00edas de \u02bfAbd al-Mu\u02bemin,\u201d 77-107. For the genealogies invented by Ibn T\u016bmart and \n\u02bfAbd al-Mu\u02bemin see L\u00e9vi-Proven\u00e7al, Documents in\u00e9dits d\u2019histoire almohade, 30-32.\n\n93.  T. Asad, \u201cThe Idea of an Anthropology of Islam,\u201d in Occasional Papers Series (Washington, 1986), 1-22.\n94.  E. Garc\u00eda G\u00f3mez, \u201cUna qa\u1e63\u012bda pol\u00edtica in\u00e9dita de Ibn \u1e6cufayl,\u201d Revista del Instituto Egipcio de Estudios \n\nIsl\u00e1micos 1 (1953), 21-28. For other poets that wrote about the jih\u0101d see T. Garulo, \u201cLa poes\u00eda de al-Andalus en \n\u00e9poca almohade\u201d in M\u00fasica y poes\u00eda. El Legado andalus\u00ed (Barcelona, 1995), 149-160.\n\n95.  For brief notes on the production of works about the Prophet and the first caliphs of the Almohad period, \nsee Jarrar, Die Prophetenbiographie, 265 ff.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  129\n\nf\u012b magh\u0101z\u012b al-mu\u1e63\u1e6daf\u0101 wa al-thal\u0101tha al-khulaf\u0101\u02be,96 a work describing the battles of the \nProphet and the first three caliphs, which was based on Ibn \u1e24ubaysh\u2019s text, among others.97 \nApart from being the secretary of the Almohad governor of Valencia, he was closely linked \nto jih\u0101d tendencies, whereby his work acted as a stimulus by reviving the memory of the \nfirst battles of Islam. Having participated in many campaigns, he died on Dh\u016b l-\u1e25ijja 19th, \n643/August 13th, 1237 in the battle of Anisha, north of Valencia, during which he accused \nfleeing soldiers of, in his words, fleeing from paradise.98\n\nWhen we consider reformation in this sense, it is not difficult to find examples within \nthe Almohad context that connect the jih\u0101d phenomenon with the idea of restoring the \npurity of early Islam. The repeated return to the direct study of primary Islamic sources \nis evidenced within the context of war. For example, \u02bfAbd al-W\u0101\u1e25id al-Marr\u0101kush\u012b relates \nan episode which describes how, while preparing an expedition against the Christians in \n574-5/1179, the caliph Ab\u016b Ya\u02bfq\u016bb, the patron\u2014it must be noted\u2014of Ibn \u1e24ubaysh\u2019s work, \nordered the \u02bfulam\u0101\u02be to dictate the available traditions on jih\u0101d to the Almohads which they \nthen copied onto wooden tables and learned by heart. The spirit of warlike religiousness \ndescribed by the chronicler was such that one of these scholars, Ab\u016b al-Qamar, ordered that \nhis tables be kept so that he could be buried with them.99 \n\nThese same ideas can also be associated with a copy of \u02bfUthm\u0101n\u2019s Qur\u02be\u0101n that was used \non the battlefield.", "start_char_idx": 61273, "end_char_idx": 63897, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ed711463-089c-4252-b4b6-7a3fbec56ba6": {"__data__": {"id_": "ed711463-089c-4252-b4b6-7a3fbec56ba6", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "281f4090-4bf6-415d-99e7-ba5c50f6ee3b", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "602538d9d28caed7fe9a9f4e63ddbf1d29c7d8d852d04fb5c1e6b58089f28bb1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8aa75322-6bef-410c-bef2-730b7aedfaa2", "node_type": "1", "metadata": {}, "hash": "246d6cc7a6182933486a356feadc0f4c423a2fe128ff1f08914c4dbe3de840be", "class_name": "RelatedNodeInfo"}}, "text": "Four chroniclers reported that the Almohad caliphs carried a copy of \nthe Qur\u02be\u0101n in military parades and in war expeditions, yet only three of them specified \nthat it was a copy of the Qur\u02be\u0101n of the third of the r\u0101shid\u016bn caliphs, \u02bfUthm\u0101n.100 Along \nwith this codex, they also carried another Qur\u02be\u0101n that had been copied by hand by the \nmahd\u012b Ibn T\u016bmart, thus linking the caliphs who carried these copies with the origin of the \nAlmohad movement; their possession of this symbolic capital, which was associated with \nthe memory of the early caliphs, granted them a high degree of legitimization. According to \n\u02bfAbd al-W\u0101\u1e25id al-Marr\u0101kush\u012b, \u02bfUthm\u0101n\u2019s Qur\u02be\u0101n had belonged to the Umayyads;101 it was the \ncopy that, according to some traditions, \u02bfAbd al-Ra\u1e25m\u0101n III himself carried into battle and \nthat the Umayyad used to commemorate the times of the r\u0101shid\u016bn.102 \n\n96.  Al-Kal\u0101\u02bf\u012b, Kit\u0101b al-iktif\u0101\u02be f\u012b magh\u0101z\u012b al-mu\u1e63\u1e6daf\u0101 wa al-thal\u0101tha al-khulaf\u0101\u02be (Beirut, 2000).\n97.  Landau-Tasseron, \u201cOn the Reconstruction of Lost Sources,\u201d 45-91.\n98.  A. Carmona, \u201cIbn S\u0101lim al-Kal\u0101\u02bf\u012b,\u201d in Biblioteca de al-Andalus, vol. V (Almer\u00eda, 2007), 205-211.\n99.  \u02bfAbd al-W\u0101\u1e25id al-Marr\u0101kush\u012b, Kit\u0101b al-Mu\u02bfjib, 208.\n100.  Ibn \u1e62\u0101\u1e25ib al-\u1e62al\u0101t, Al-Mann bil-Im\u0101ma, trans. Ambrosio Huici (Valencia, 1969), 178. Ibn Ab\u012b Zar\u02bf, Rawd \n\nal-Qir\u1e6d\u0101s, trans. Ambrosio Huici (Valencia, 1964), vol. II, 433. Ibn \u02bfIdh\u0101r\u012b al-Marr\u0101kush\u012b, al-Bay\u0101n al-mughrib fi \nikhti\u1e63\u0101r akhb\u0101r muluk al-Andalus wa al-Maghrib, trans. Ambrosio Huici, Almohad part, vol. I (Tetouan, 1953), 63. \n\u02bfAbd al-W\u0101\u1e25id al-Marr\u0101kush\u012b, Kit\u0101b al-Mu\u02bfjib, 206-207.\n\n101.  Most likely brought by \u02bfAbd al-Mu\u02bemin from Cordoba.\n102.  According to these traditions, this exemplar of the Qur\u02be\u0101n, copied by hand by \u02bf Uthm\u0101n himself, would be \n\nthe same one the caliph was praying with when he was assassinated, as evidenced by the blood stains that could \nbe visible in its pages. Zadeh, \u201cFrom Drops of Blood,\u201d 321-346. See also A. D. Lamare, \u201cLe mu\u1e63\u1e25af de la mosqu\u00e9e \nde Cordove et son mobilier m\u00e9canique,\u201d Journal asiatique 230 (1938), 551-575; Bennison, \u201cThe Almohads and \nthe Qur\u02bean of \u02bfUthman,\u201d 131-154, P. Buresi, \u201cUne relique almohade: l\u2019utilisation du Coran (attribu\u00e9 a \u02bfU\u1e6fm\u0101n b. \n\u02bfAff\u0101n) de la Grande Mosqu\u00e9e de Cordoue,\u201d Oriente Moderno 88/2 (2008), 297-309 and P. Buresi, \u201cD\u2019une P\u00e9ninsule", "start_char_idx": 63898, "end_char_idx": 66209, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8aa75322-6bef-410c-bef2-730b7aedfaa2": {"__data__": {"id_": "8aa75322-6bef-410c-bef2-730b7aedfaa2", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ed711463-089c-4252-b4b6-7a3fbec56ba6", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "8f8fe3d1a48eacba70d349dc4b622ed43d0531dcc3671fe0201f445073339853", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "df8b701b-e960-469e-a360-c90f573d59e2", "node_type": "1", "metadata": {}, "hash": "d4b47e2f7ed2f5fd3de99756ce836aa50f5263a4dfaed2a7e5526bb0b3cc4f86", "class_name": "RelatedNodeInfo"}}, "text": "130  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nAnother episode that directly reminds us of the first battles of Islam, specifically the \nProphet\u2019s campaigns against the Meccans (something which further strengthens the \npossible context of production that I propose for Ibn \u1e24ubaysh\u2019s work), is narrated by Ibn \nAb\u012b Zar\u02bf, and is no doubt based on the memory of the battle of Badr, and in particular \nthe appearance of angels103 during the fighting.104 The episode describes how, prior to the \nAlarcos battle, the Almohad caliph al-Man\u1e63\u016br had a dream in which a knight, described \nas an angel, riding a white horse and carrying a green standard, announced the imminent \nvictory of the Unitarian leader by the grace of God.105 Interestingly, Ibn \u02bfAbd Rabbih\u2019s \nurj\u016bza also says that \u02bfAbd al-Ra\u1e25m\u0101n III\u2019s armies were preceded by angels, like those of the \nProphet at Badr and \u1e24unayn.106\n\nLet\u2019s return to Ibn \u1e24ubaysh: If we keep in mind the ideas we have set forth about the \nAlmohad movement, its continued desire to restore the past, and its commitment to jih\u0101d, \nthe reading that I propose for his introduction to his Kit\u0101b al-Ghazaw\u0101t appears to be \nfully coherent. Indeed, Ibn \u1e24ubaysh expresses that, having been commissioned by the \nAlmohad caliph Ab\u016b Ya\u02bfq\u016bb Y\u016bsuf to compose it, he will set out to describe the battles and \nconquests that took place during the stable and peaceful times of the first three caliphs: \nAb\u016b Bakr, \u02bfUmar and \u02bfUthm\u0101n.107 Ibn \u1e24ubaysh also points out that the baraka associated \nwith the caliphs and linked to the Prophet\u2019s campaigns, was \u201cdestructive of the enduring \nfoundations of polytheism\u201d108 and, at the same time, fundamental for the consolidation of \ntaw\u1e25\u012bd and the pillars of Islam.109\n\nAccording to his introduction, it is certainly reasonable to argue that Ibn \u1e24ubaysh \nestablishes a parallelism between nascent Islam and his own times, just as Ibn \u02bfAbd Rabbih \nhad done with \u02bfAbd al-Ra\u1e25m\u0101n\u2019s campaigns and the magh\u0101z\u012b. The Prophet thus equates \nIbn T\u016bmart\u2014an idea that was already being circulated, as we have seen\u2014and the r\u0101shid\u016bn \nparallel the first Almohad caliphs. By focusing on the caliphs rather than on the Prophet, Ibn \n\u1e24ubaysh aims to legitimize the institutionalization and the routinization\u2014in the Weberian \nsense\u2014of Almohad authority. The Almohad rulers are presented as the embodiment and \ncontinuation of Ibn T\u016bmart\u2019s charismatic domination and of the rupturist movement he \nled, perhaps echoing what possibly occurred after the Prophet\u2019s death. The Almohad caliphs \nare responsible for continuing the mahd\u012b\u2019s work, just as the r\u0101shid\u016bn were responsible \n\n\u00e0 l\u2019autre: Cordoue, \u02bfU\u1e6fm\u0101n (644-656) et les Arabes \u00e0 l\u2019\u00e9poque almohade (xiie-xiiie si\u00e8cle),\u201d Al-Qan\u1e6dara 31/1 (2010), \n7-29. Ghouirgate, L\u2019Ordre almohade, 337 ff.\n\n103.  Within Islam, angels appearing in a dream represent divine assistance, ennoblement of the dreamer \nand his fate as a martyr. P. Lory, Le r\u00eave et ses interpr\u00e9tations en Islam (Paris, 2003), 145-149. See also G. H. A. \nJuynboll, \u201cFighting Angels. Reply to Waugh\u2019s \u00abJealous Angels\u00bb,\u201d Ohio Journal of Religious Studies 2 (1974), 85-87.\n\n104.", "start_char_idx": 66214, "end_char_idx": 69337, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "df8b701b-e960-469e-a360-c90f573d59e2": {"__data__": {"id_": "df8b701b-e960-469e-a360-c90f573d59e2", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8aa75322-6bef-410c-bef2-730b7aedfaa2", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "8ca91e89806afc79dae52d452728f1924f0247f8b6e77aadc505953df3bf494d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "211337a9-51b8-438b-b95a-6454ed69dda9", "node_type": "1", "metadata": {}, "hash": "33e1ebb7c10cca8d6b437841d5d0f6c3e6f539077d2b7a666e6cfb6e59d08062", "class_name": "RelatedNodeInfo"}}, "text": "104.  An example of this is the following hadith transmitted by al-Bukh\u0101r\u012b: \u201cThe Prophet, to whom All\u0101h may \ngive His grace and peace, said on the day of Badr: There is Jibr\u012bl grabbing the head of his horse and equipped for \nwar.\u201d Al-Bukh\u0101r\u012b, \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b (Granada, 2008), 380.\n\n105.  Ibn Ab\u012b Zar\u02bf, Rawd al-Qir\u1e6d\u0101s, vol. II, 438. \n106.  Monroe, \u201cThe Historical Arjuza,\u201d 67-95.\n107.  Ibn \u1e24ubaysh, Kit\u0101b al-Ghazaw\u0101t, vol. I, 1.\n108.  Al-h\u0101dima lim\u0101 isti\u1e6d\u0101l min mab\u0101n\u012b al-shirk.\n109.  Ibn \u1e24ubaysh, Kit\u0101b al-Ghazaw\u0101t, vol. I, 1.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  131\n\nfor continuing the Prophet\u2019s, and therefore the prophetic baraka (or Ibn T\u016bmart\u2019s, if we \nfocus on the parallelism we have established) was associated with them. Moreover, the \nR\u0101shid\u016bn caliphs had acted just as the Almohad caliphs were now trying to act in their role \nas restorers of that alleged golden past.110 With their battles and conquests, which the jih\u0101d \nconducted first against the apostates111 and later against the infidels, they were undermining \npolytheism and strengthening the taw\u1e25\u012bd and the pillars of Islam. In this context, we must \nnot forget how essential the insistence on radical divine unity (taw\u1e25\u012bd) was to Almohad \nthought,112 as seen, of course, in the adoption of the name al-muwa\u1e25\u1e25id\u016bn.113 Taw\u1e25\u012bd was \nconceived of as the key element of Revelation. The Almohads were thus fulfilling the \nmandate of God (Amr All\u0101h)114 just as the Prophet and the first caliphs had done, and it \nwas acknowledged as such, for instance, in one of the Unitary rulers\u2019 titles: al-q\u0101\u02beim bi-amr \nAll\u0101h.115 In fact, the chronicles often show the conversion to taw\u1e25\u012bd of entire populations, \neither infidels or Muslims, after being conquered by the Almohads.116 \n\nThe occurrence of the term, taw\u1e25\u012bd, in the introduction of Ibn \u1e24ubaysh\u2019s work in \nconnection with the first campaigns of Islam cannot be due to chance. As had occurred \nduring the times of the r\u0101shid\u016bn, the war on the infidels was a fundamental part of the \nattempt to restore the purity of the first period of Islam, a process which would result in a \nperiod of stability similar to the one supposedly enjoyed by Muslims under the government \nof the first caliphs. This is how both caliphates, the R\u0101shid\u016bn and Almohads, are presented: \nas the restorers of order for the Umma, in contrast to the disorder that was represented \nby the period of the Ridda and the government of the Almoravid hypocrites, and the \nestablishers of taw\u1e25\u012bd.\n\nNeither is it by chance that the expression, \u201clet God extend the overflowing of their \nlights,\u201d117 was used for the Almohad caliphs and their legacy. According to Almohad thought, \nthe knowledge (\u02bfilm) created by God revealed itself inside the believer as a lamp. As a \nmahd\u012b, Ibn T\u016bmart believed that his mission was to again reveal the light that had dimmed \n\n110.  Equating caliphs (and even emirs) to the r\u0101shid\u016bn is not new.", "start_char_idx": 69333, "end_char_idx": 72294, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "211337a9-51b8-438b-b95a-6454ed69dda9": {"__data__": {"id_": "211337a9-51b8-438b-b95a-6454ed69dda9", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "df8b701b-e960-469e-a360-c90f573d59e2", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "eb6856c3a3acda79f3a9f9383af5727b4f9a7735e894ff77edcd2b16e910fe9b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c09bef10-95c9-49a9-a8f9-b4afbb4db2de", "node_type": "1", "metadata": {}, "hash": "f803e57d3b57c6d921f694aa4ee0ba1726783b7c90fc3fa1ae110b65d78940d8", "class_name": "RelatedNodeInfo"}}, "text": "It had already been done, for instance, \nby Ibn \u02bfAbd Rabbih in his Kit\u0101b al-masjada al-thaniya f\u012b l-khulaf\u0101\u02be wa al-taw\u0101r\u012bkh wa-ayy\u0101mihim of his al-\u02bfIqd \nal-far\u012bd. Toral-Niehoff, \u201cHistory in Adab Context,\u201d 61-85.\n\n111.  One of the chapters of Ibn al-Mun\u0101\u1e63if\u2019s work defined the notion of jih\u0101d as war against the apostates. We \ncan also detect here a clear parallelism between the ridda, the apostasy wars that took place after the Prophet\u2019s \ndeath, and the war that the Almohads declared on the Almoravids, whom they considered to be hypocrites and \nfalse Muslims.\n\n112.  R. Brunschvig, \u201cSur la doctrine du Mahd\u012b Ibn T\u016bmart,\u201d Arabica 2 (1955), 137-149 and M. Fletcher, \u201cThe \nAlmohad Taw\u1e25\u012bd: Theology Which Relies on Logic,\u201d Numen 38 (1991), 110-127.\n\n113.  According to some sources, the original name of the movement may have been that of al-Mu\u02bemin\u016bn, \n\u201cthe believers,\u201d thus indicating that the remaining Muslims had lost the path of Allah, sab\u012bl All\u0101h, and had to be \nled back to the right track. Fierro, \u201cRevoluci\u00f3n y tradici\u00f3n,\u201d 131-165.\n\n114.  E. Fricaud, \u201cOrigine de l\u2019utilisation privil\u00e9gi\u00e9e du terme de amr chez les Mu\u02beminides almohades,\u201d \nAl-Qan\u1e6dara 23/1 (2002), 93-122.\n\n115.  L. Jones, \u201cThe Preaching of the Almohads: Loyalty and Resistance Across the Strait of Gibraltar,\u201d \nMedieval Encounters 19 (2013), 71-101.\n\n116.  Albarr\u00e1n, \u201cDe la conversi\u00f3n y expulsi\u00f3n al mercenariado,\u201d 79-91.\n117.  Madda All\u0101h f\u012b if\u0101\u1e0dat anw\u0101rihim. Ibn \u1e24ubaysh, Kit\u0101b al-Ghazaw\u0101t, vol. I, 2.\n\n\n\n132  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nafter the Prophet\u2019s death.118 Just as the Prophet had been identified with the notion of n\u016br \nmu\u1e25ammad\u012b,119 Ibn T\u016bmart is clearly identified with the principle of \u201cillumination\u201d in the \nappellative Asafu, apparently meaning in Berber \u201clight\u201d or \u201clamp,\u201d a nickname which some \nof his disciples called him by during his youth. Such an identification may also be extended \nto \u02bfAbd al-Mu\u02bemin, \u201cthe lamp of the Almohads,\u201d sir\u0101j al-muwa\u1e25\u1e25id\u012bn.120\n\nThe association of the Almohad caliphs, especially the first ones, with the R\u0101shid\u016bn \ncaliphs may also be noted in other testimonies like the inscription on the axis of the Almohad \nlamp kept at the Qarawiyyin of Fez, made between 598-609/1202-1213 which identified Ab\u016b \nY\u016bsuf Ya\u02bfq\u016bb al-Man\u1e63\u016br as the son of the r\u0101shid\u016bn caliphs;121 or in documents such as the \nletter sent from Ifr\u012bqiya by \u02bfAbd al-Ra\u1e25m\u0101n, son of the Almohad caliph al-N\u0101\u1e63ir, to the \nauthorities of Pisa, Girardo Visconti, in April 1202.", "start_char_idx": 72295, "end_char_idx": 74776, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c09bef10-95c9-49a9-a8f9-b4afbb4db2de": {"__data__": {"id_": "c09bef10-95c9-49a9-a8f9-b4afbb4db2de", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "211337a9-51b8-438b-b95a-6454ed69dda9", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "f3a13964a55536bdbe88ab5c09918ac30671c06a2d490d96222e0c12f099151b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "68b8b1d9-b1fe-404a-95b7-5a9b12d675cf", "node_type": "1", "metadata": {}, "hash": "90715cc92d60975ff7b85d1add7fe2ea40c415643ad401c6c1f298ecaadcaf43", "class_name": "RelatedNodeInfo"}}, "text": "At the beginning of the letter, where he \nincludes various Almohad titularies, he refers to the R\u0101shid\u016bn imam caliphs, as well as the \nimam caliph al-N\u0101\u1e63ir li-D\u012bn All\u0101h, prince of the believers and son of the immaculate imam \ncaliphs (\u1e6d\u0101hir\u012bn).122\n\nTherefore, the restoration of true Islam and jih\u0101d, as pillars of the Almohad project, are \nlegitimized in this work through the commemoration of the R\u0101shid\u016bn caliphs\u2019 fut\u016b\u1e25 and \nthe symbolic capital they carried. They are justified by the remembrance of the origins \nthey wish to return to, which had been established by Ibn \u1e24ubaysh as a mirror-image of \nhis own time. However, memory involves not simply remembrance, but also selective \nforgetting. And omissions often reveal the anxieties of a given discourse. Since we have \nalready explained the absence of the Prophet, it is more relevant to shed light upon what \nhad happened\u2014and was still happening for the Almohads\u2014after the death of the founder, \nbe he the Prophet or the mahd\u012b. \n\nBut another absence is worth noting: that of the fourth of the R\u0101shid\u016bn caliphs, \u02bfAl\u012b. \nThis omission may have to do with what a given discourse suggests about the government \nof the figure being discussed. According to Donner\u2019s classification,123 the narrative on \u02bfAl\u012b \nmore closely resembles a narrative of fitna, that is, civil war or conflict within the Islamic \n\n118.  M. Brett, \u201cThe Lamp of the Almohads: Illumination as a Political Idea in Twelfth-century Morocco\u201d in \nBrett, M. (ed.), Ibn Khaldun and the Medieval Maghrib (Aldershot, 1999), 1-27, and Garc\u00eda-Arenal, Messianism \nand Puritanical Reform, 182-184.\n\n119.  U. Rubin, \u201cPre-Existence and Light: Aspects of the Concept of N\u016br Mu\u1e25ammad,\u201d Israel Oriental Studies \n5 (1975), 62-117.\n\n120.  Kadhim, Nazm al-Yuman de Ibn al-Qattan, vol. II, 40. Garc\u00eda-Arenal, Messianism and Puritanical Reform, \n182-184.\n\n121.  Le Maroc m\u00e9di\u00e9val, 334. Linda Jones, in her interesting paper on Almohad sermons, refers to the form \nof address, \u201cson of the r\u0101shid\u012bn caliphs\u201d (here for caliph al-N\u0101\u1e63ir), in a khu\u1e6dba transmitted by \u02bfAbd al-W\u0101\u1e25id \nal-Marr\u0101kush\u012b. Jones, \u201cThe Preaching of the Almohads,\u201d 71-101.\n\n122.  M. Amari, Diplomi arabi dell\u2019 archivio fiorentino (Florence, 1864-1869), vol. I, 65-71; A. al-Tazi, al-Tarikh \nal-diblumasi li al-maghrib (Rabat, 1987), vol. VI, 202-205; A. Azzawi, Nouvelles lettres almohades (Kenitra, \n1995), 226-228 and P. Buresi, \u201cLes documents arabes et latins \u00e9chang\u00e9s entre Pise et l\u2019Empire almohade en \n596-598/1200-1202: la chancellerie au c\u0153ur des relations diplomatiques,\u201d in A. Regourd (dir.), Documents et \nmanuscrits \u00e1rabes (Paris, 2012), 21-96.\n\n123.  F. Donner, Narratives of Islamic Origins. The Beginnings of Islamic Historical Writing (Princeton, 1998), \n184 ff.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  133\n\ncommunity, a discourse which is more closely related to the struggle for the leadership \nof the Umma.", "start_char_idx": 74777, "end_char_idx": 77721, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "68b8b1d9-b1fe-404a-95b7-5a9b12d675cf": {"__data__": {"id_": "68b8b1d9-b1fe-404a-95b7-5a9b12d675cf", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c09bef10-95c9-49a9-a8f9-b4afbb4db2de", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "f5ab05416c52d6760ba62f0bd8b4678489f87eeefc1659e80b60a0b319cb3a04", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e0372e16-f9d3-48f8-93b0-37786a7b317b", "node_type": "1", "metadata": {}, "hash": "7176ece4045c67a6f1c1bd690a135418599b00e090cb92405c7ef457d85f14e8", "class_name": "RelatedNodeInfo"}}, "text": "However, the discourse of the Almohad movement was not one of internal \nstruggle between two Islamic models, but of a return to the pure form of Islam to face \nexternal enemies. Therefore, it was not the discourse of fitna that was of interest, but that of \nridda and fut\u016b\u1e25, the discourse of war against apostasy and infidelity. Besides, the caliphate \nof \u02bfAl\u012b and the fitna represent the end of stability and unity in the Umma and, therefore, of \nthat alleged golden period that the Almohads wished to restore.\n\nAdditionally, \u02bfAl\u012b did not fit well in the discourse that the Unitarians had constructed \nand even inscribed in the line of the Damascus and Cordoba Umayyads through symbolic \nacts such as designating Cordoba as the capital of al-Andalus in 557-8/1162 or restoring \nthe dynasty\u2019s emblematic color to white rather than using black like the Abbasids, \nwho had legitimized the Almoravids.124 In this sense, this re-elaboration of the classical \nhistoriographic periodization in regard to the R\u0101shid\u016bn caliphs, imposed especially by the \nAbbasids, reminds us of certain pro-Umayyad testimonies studied by Antoine Borrut that \nalso \u201cforgot\u201d \u02bfAl\u012b and that had now perhaps been restored by the first Almohad caliphs, \nespecially through the Andalusi historiographical memory.125 In fact, in the pro-Almohad \nchronicle, Na\u1e93m al-jum\u0101n, one can see how \u02bfAbd al-Mu\u02bemin\u2019s caliphate is legitimized. He is \ndescribed as the \u201clord of the conquests\u201d through a prophecy which was supposedly included \nin Ibn \u02bfAbd Rabbih\u2019s pro-Umayyad work, al-\u02bfIqd al-far\u012bd.126 That is to say, there is apparently \na search for Umayyad sources to support and justify the Almohad project.\n\nThe Dusk of Almohad Power: Ibn al-Qa\u1e6d\u1e6d\u0101n\u2019s Ghazaw\u0101t\n\nIbn \u1e24ubaysh\u2019s work was written in a moment when the Almohad movement was \nexpanding rapidly and reaching its climax. As the caliphate extended its power, conquests \nwere made one after another both in the Maghreb and in al-Andalus. Consequently, the \ncommemoration of the conquests of the first caliphs as well as the expansion of Islam in \nwhat was considered a golden period fit perfectly within the discourse that the Almohads \nwere trying to promote. However, the recourse to the memory of early Islam and its \nrecontextualization also became rhetorical tools in moments of crisis and decadence, when \nthe message was no longer that of expansion, but rather of recovering the initial impulse of \nIslam.\n\nIn 625/1228, al-Ma\u02bem\u016bn, who had proclaimed himself caliph in al-Andalus in 624/1227, \nand upon entering Marrakech, renounced the doctrinal core of \u201cAlmohadism.\u201d127 He abjured \nnot only central Almohad doctrines, but also the figure of Ibn T\u016bmart himself, noting that \nJesus was the only mahd\u012b. Among other things, he ordered the removal of Ibn T\u016bmart\u2019s \n\n124.  Fierro, \u201cThe Legal Policies of the Almohad Caliphs,\u201d 226-248, and P. Cressier and P. Marinetto S\u00e1nchez, \n\u201cLes chapiteaux islamiques de la p\u00e9ninsule Ib\u00e9rique et du Maroc de la renaissance \u00e9mirale aux Almohades,\u201d in \nL\u02bcacanthe dans la sculpture architecturale de l\u02bcAntiquit\u00e9 \u00e0 la Renaissance (Paris, 1993), 211-246.\n\n125.  Borrut, \u201cVanishing Syria,\u201d 37-68.\n126.  Kadhim, Nazm al-Yuman de Ibn al-Qattan, vol. II, 167.\n127.  Ibn Ab\u012b Zar\u02bf, Rawd al-Qir\u1e6d\u0101s, vol. II, pp. 487-488.", "start_char_idx": 77722, "end_char_idx": 80984, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e0372e16-f9d3-48f8-93b0-37786a7b317b": {"__data__": {"id_": "e0372e16-f9d3-48f8-93b0-37786a7b317b", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "68b8b1d9-b1fe-404a-95b7-5a9b12d675cf", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "a2f95738cf971c10b684d57efe12de8213380ee08be3868b4e26dbd1c8eaac02", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3653a943-95bb-443e-9b1b-d9d16d5259a8", "node_type": "1", "metadata": {}, "hash": "85c01c83e09b061ef170a060aea44242e3025e082dacb1494800bf06449b5cba", "class_name": "RelatedNodeInfo"}}, "text": "II, pp. 487-488. Ibn \u02bfIdh\u0101r\u012b al-Marr\u0101kush\u012b, al-Bay\u0101n al-mughrib, \n\nAlmohad part, vol. I, 318-319.\n\n\n\n134  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nname from the khu\u1e6dba and also from coins. This doctrinal change clearly reflects the crisis \nthe Almohad power was experiencing.128 The caliphs that succeeded al-Ma\u02bem\u016bn tried to \nrecover the splendor of the taw\u1e25\u012bd movement, but it was already too late.\n\nAmong those who devoted considerable effort to the cause, at least in framing Almohad \ndiscourse, was the new caliph, al-Murta\u1e0d\u0101 (r. 646-665/1248-1266).129 Appointed during his \nprovincial rule in Sale, he stood out, according to the sources, for his intelligence, piety, and \nmodesty.130 The onset of his reign coincided with the Merinid seizure of Taza, which clearly \nindicates the degree of unrest the government he headed was experiencing. Although \nhe led numerous campaigns in an effort to re-activate the image of the gh\u0101z\u012b-caliph and \nthus prevent Almohad collapse, almost all of them failed. Likewise, the chronicles show \nhow, from the very beginning of his reign, he tried to model his rule on the practices of \nprevious Almohad caliphs. Immediately after his acknowledgment as caliph, he began to put \ninto practice the \u1e25isba131 and, when he arrived to Marrakech from Sale, Almohad notables \nreceived him in full, beautifully adorned dress as well as horses, drums, flags, and regular \nsoldiers.132 On Rama\u1e0d\u0101n 1st 649/November 17th 1251 he went to Tinmal to visit and honor \nIbn T\u016bmart\u2019s sepulchre and receive his baraka by kissing and touching his remains.133 The \nnew caliph also ordered the immediate punishment of anyone that raised doubts about \nthe doctrine of infallibility of the founder of the Almohads.134 In this sense, before each \nexpedition, he visited the mahd\u012b\u2019s tomb in the custom of his forefathers and applied their \nstandards to it.135 He also marched to combat in the same formation his predecessors had, \nand carried the famous afr\u0101j, a linen rim that isolated the ruler\u2019s tent from the rest of the \nencampment.136\n\nSources also portray him as a literate ruler and poet. He liked to read books attentively \nand also compose them. He asked the faq\u012bh Ab\u016b Mu\u1e25ammad Ibn al-Qa\u1e6d\u1e6d\u0101n to compose \nseveral books for him, paying him in great positions and significant goods. These works \nwere, according to Ibn \u02bfIdh\u0101r\u012b: the Na\u1e93m al-jum\u0101n, the Kit\u0101b shif\u0101\u02be al-ghilal f\u012b akhb\u0101r \nal-anbiy\u0101\u02be wa al-rusul, the Kit\u0101b al-i\u1e25k\u0101m li-bay\u0101n ay\u0101tihi, the Kit\u0101b al-mun\u0101j\u0101t and the \nKit\u0101b al-masm\u016b\u02bf\u0101t.137 In this list, however, another work commissioned by al-Murta\u1e0d\u0101 to \nIbn al-Qa\u1e6d\u1e6d\u0101n is missing: the Kit\u0101b al-Raw\u1e0d\u0101t al-bahiya al-was\u012bma f\u012b ghazaw\u0101t al-nabawiyya \nal-kar\u012bma.\n\n128.  Huici Miranda, Historia pol\u00edtica, vol. II, 476-7.\n129.  Huici Miranda, Historia pol\u00edtica, vol. II, 541 ff.\n130.  Ibn \u02bfIdh\u0101r\u012b al-Marr\u0101kush\u012b, al-Bay\u0101n al-mughrib, Almohad part, vol. II, 198.\n131.", "start_char_idx": 80968, "end_char_idx": 83861, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3653a943-95bb-443e-9b1b-d9d16d5259a8": {"__data__": {"id_": "3653a943-95bb-443e-9b1b-d9d16d5259a8", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e0372e16-f9d3-48f8-93b0-37786a7b317b", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "347d1ebbe118735429c08261d66f1ef095491943407aa77e6f8b19e57c77b079", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a5d810ad-5fdf-4e1e-b8ef-d4979288bc5d", "node_type": "1", "metadata": {}, "hash": "fe1cf65ccb7c94047436728dc9802bb1eb494619e29f2b9762af97423db9ca48", "class_name": "RelatedNodeInfo"}}, "text": "II, 198.\n131.  Fa-min \u1e25aynihi nah\u0101 wa amara\n132.  Ibn \u02bfIdh\u0101r\u012b al-Marr\u0101kush\u012b, al-Bay\u0101n al-mughrib, Almohad part, vol. II, 200.\n133.  Ibn \u02bfIdh\u0101r\u012b al-Marr\u0101kush\u012b, al-Bay\u0101n al-mughrib, Almohad part, vol. II, 219.\n134.  Ibn \u02bf Idh\u0101r\u012b al-Marr\u0101kush\u012b, al-Bay\u0101n al-mughrib, Almohad part, vol. II, 309-311 and Jones, \u201cThe Preaching \n\nof the Almohads,\u201d 71-101.\n135.  Ibn \u02bfIdh\u0101r\u012b al-Marr\u0101kush\u012b, al-Bay\u0101n al-mughrib, Almohad part, vol. II, 218 and 239.\n136.  Ibn \u02bfIdh\u0101r\u012b al-Marr\u0101kush\u012b, al-Bay\u0101n al-mughrib, Almohad part, vol. II, 221-222. Ghouirgate, L\u2019ordre \n\nalmohade, 314 ff.\n137.  Ibn \u02bfIdh\u0101r\u012b al-Marr\u0101kush\u012b, al-Bay\u0101n al-mughrib, Almohad part, vol. II, 309-311.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  135\n\nLittle is known about Ibn al-Qa\u1e6d\u1e6d\u0101n, who was probably born in Fez or Marrakech around \nthe year 579-580/1185.138 Son of Ab\u016b al-\u1e24asan Ibn al-Qa\u1e6d\u1e6d\u0101n (d. 628/1231) and known for \nhis work as a historian, most notably as the author of the Na\u1e93m al-jum\u0101n, it seems obvious \nthat he was raised according to the principles of the Almohad movement and that he \ninherited from his father his belief in these doctrines. The latter served as one of the \u1e6dalaba \nfor the caliphs al-Man\u1e63\u016br, al-N\u0101\u1e63ir, and al-Mustan\u1e63ir and became a principal apologist of \nthe regime through such works as the Ris\u0101la f\u012b al-Im\u0101ma al-Kubr\u0101, whose main objective \nwas to legitimize the Almohad empire.139 Ab\u016b Mu\u1e25ammad followed in his father\u2019s footsteps \nand entered the service of the caliph al-Murta\u1e0d\u0101, for whom, as we have seen, he composed \nmany works. The Na\u1e93m al-jum\u0101n, his most famous work, evinces his enthusiasm for the \nAlmohad movement. Apparently, it was a huge encyclopedia on the geography and history \nof the entire Maghreb, although the manuscript in which it is preserved only comprises a \nvery short time span of the years 500-533 of the Hegira (1107-1138).140\n\nOf key interest is another of the works that al-Murta\u1e0d\u0101 ordered Ibn al-Qa\u1e6d\u1e6d\u0101n to write \nand that, as already mentioned, Ibn \u02bfIdh\u0101r\u012b did not include in his list, which was perhaps the \nreason why it has gone unnoticed by researchers.", "start_char_idx": 83848, "end_char_idx": 85970, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a5d810ad-5fdf-4e1e-b8ef-d4979288bc5d": {"__data__": {"id_": "a5d810ad-5fdf-4e1e-b8ef-d4979288bc5d", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3653a943-95bb-443e-9b1b-d9d16d5259a8", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "80522d14862451e44f9b56ac0ed843a42088f54c08de2f3c6f777e4fec5006de", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1e09479f-d608-436d-8c42-b6f898c0929f", "node_type": "1", "metadata": {}, "hash": "b2db83672af41c42d2ea469592e54e573c287b5525817bfac6f1743f01689d7d", "class_name": "RelatedNodeInfo"}}, "text": "The Kit\u0101b al-Raw\u1e0d\u0101t al-bahiya al-was\u012bma \nf\u012b ghazaw\u0101t al-nabawiyya al-kar\u012bma is a magh\u0101z\u012b work which still remains unpublished; a \nmanuscript of the work is housed in the Qarawiyyin library in Fez.141 At the beginning of the \nmanuscript, it is said that al-Murta\u1e0d\u0101 ordered him to compile and write the work142 and at \nthe end that it was finished in the month of Dh\u016b al-\u1e24ijja of the year 662 (September-October \n1264),143 just before the end of al-Murta\u1e0d\u0101\u2019s government in 665/1266. Likewise, in a note \nadded later in the margin of one of the first pages, it is said that the manuscript entered \nthe Qarawiyyin library in the month of Rajab of 1009 (January-February 1601) during the \nregency of the sultan A\u1e25mad al-Man\u1e63\u016br.144 \n\nJust as we saw in Ibn Nu\u1e25\u0101s\u2019 treatise on jih\u0101d, Ibn al-Qa\u1e6d\u1e6d\u0101n divided his work into two \nunusual parts in magh\u0101z\u012b books: the first is dedicated to the expeditions directly conducted \nby the Prophet,145 whereas the second deals with those that Mu\u1e25ammad sent, but did not \n\n138.  A. Rodr\u00edguez Figueroa, \u201cIbn al-Qa\u1e6d\u1e6d\u0101n, Ab\u016b Mu\u1e25ammad,\u201d in Biblioteca de al-Andalus, vol. IV (Almer\u00eda, \n2006), 398-403.\n\n139.  A. Rodr\u00edguez Figueroa, \u201cIbn al-Qa\u1e6d\u1e6d\u0101n, Ab\u016b l-\u1e24asan,\u201d in Biblioteca de al-Andalus, vol. IV (Almeria, 2006), \n390-398.\n\n140.  Kadhim, Nazm al-Yuman de Ibn al-Qattan and M. Fletcher, \u201cThe Nazm al-Juman as a Source for Almohad \nHistory,\u201d in Actes du 1er Congr\u00e8s d\u2019histoire et de la civilisation du Maghreb (Tunis, 1979), 193-200.\n\n141.  Mss. 296. My dissertation (La memoria de las primeras batallas del islam y el yihad en el Occidente \nisl\u00e1mico. Ss. XII-XIII, directed by Carlos de Ayala and Mercedes Garc\u00eda-Arenal) will include a study of this work \nand of this manuscript. For a paleographical edition of the introduction see J. Albarr\u00e1n, \u201cMemoria y \u0177ih\u0101d \nen el ocaso del poder almohade: el Kit\u0101b al-Raw\u1e0d\u0101t al-bahiya al-was\u012bma f\u012b gazaw\u0101t al-nabawiyya al-kar\u012bma,\u201d \nAl-Qan\u1e6dara 38/2 (2017), 387-406.\n\n142.  We follow the numbering of the manuscript. Mss. Qarawiyyin 296, f. 3.\n143.  Mss. Qarawiyyin 296, f. 252.\n144.  Mss. Qarawiyyin 296, f. 3.\n145.  Mss. Qarawiyyin 296, ff. 11-173.\n\n\n\n136  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nparticipate in.146 Ibn al-Qa\u1e6d\u1e6d\u0101n announces that he will mainly follow Ibn Is\u1e25\u0101q, but will also \nattend to discrepancies with other authors, like al-W\u0101qid\u012b.147\n\nThe text must be understood and read within the framework of the revitalization project \nof the Almohad movement that al-Murta\u1e0d\u0101 started without success.", "start_char_idx": 85971, "end_char_idx": 88454, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1e09479f-d608-436d-8c42-b6f898c0929f": {"__data__": {"id_": "1e09479f-d608-436d-8c42-b6f898c0929f", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a5d810ad-5fdf-4e1e-b8ef-d4979288bc5d", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "904b797cf3f13f37a9b4cefb44632e90e8f4947986f69f71cb53718b1b3509bd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7e1579b8-4f13-40ba-abba-be05d4dbab32", "node_type": "1", "metadata": {}, "hash": "116b8c8ec0126c20709ef39dc8f102db8bf3880e5050f09afa4d6c6254db49fe", "class_name": "RelatedNodeInfo"}}, "text": "Ibn al-Qa\u1e6d\u1e6d\u0101n\u2019s text \nemphasizes the link between jih\u0101d and the first battles of Islam and, as in Ibn \u1e24ubaysh\u2019s \nwork, that between the R\u0101shid\u016bn caliphs and the early Almohad rulers. It also creates \na clear link between the Prophet and Ibn T\u016bmart,148 and, ultimately, between the latter \nand al-Murta\u1e0d\u0101 in his efforts to recover Almohad doctrine and tradition. The author, \ncommissioned by the caliph, commemorates the difficult beginnings of the Almohad \nmovement as well as the fight of the mahd\u012b and his followers against their enemies through \nthe recontextualization of the arduous beginnings of Islam and of the encounters of the \nProphet and his companions with the pagans.\n\nIn his introduction, Ibn al-Qa\u1e6d\u1e6d\u0101n states that God sent the Prophet guidance and \u201ctrue \nreligion\u201d in order to reveal it.149 Curiously enough, in the Na\u1e93m al-jum\u0101n he also speaks \nin these terms in regard to Ibn T\u016bmart\u2019s role.150 That is to say, the mission of the mahd\u012b is \nlikened to Mu\u1e25ammad\u2019s. He then introduces a series of images of fighting, war, and jih\u0101d, \nwith direct allusions not only to infidels in a general manner, but also to Christians: the \nProphet was sent to \u201craise the sun of faith over the infidels and vanquish its enemies, in \norder to destroy the source of infidelity, its lighthouses and its temples, and to wipe out \nand break their crosses.\u201d151 Likewise, as in Ibn \u1e24ubaysh\u2019s introduction, the metaphor of \nthe \u201clights\u201d is shown again, on this occasion to illustrate the triumph of faith and of the \nProphet. Looking back at the Na\u1e93m al-jum\u0101n, one notes how the mahd\u012b is represented as the \ncarrier of light against injustice.152\n\nIn the Kit\u0101b al-Raw\u1e0d\u0101t, God had promised victory to the Prophet and fulfilled his word \nby giving him triumphs in his expeditions until he could establish his religion and punish \nthe hypocrites, a term used by the mahd\u012b and the Almohads to qualify the Almoravids in \ntheir practice of takf\u012br, as we have seen. Mu\u1e25ammad\u2019s objective was to lead jih\u0101d until his \nreligion prevailed over the world, since salvation was achieved by testifying that there was \nno other god than God.153 This claim in the introduction of the Kit\u0101b al-Raw\u1e0d\u0101t takes us \nback to the Na\u1e93m al-jum\u0101n, to a passage in which Ibn al-Qa\u1e6d\u1e6d\u0101n mentions the duty to fight \nagainst the infidels already pointed out by Ibn T\u016bmart by using the verse Q. 9:123, as well \n\n146.  Mss. Qarawiyyin 296, ff. 173-252.\n147.  Mss. Qarawiyyin 296, ff. 11.\n148.  The comparison Mu\u1e25ammad /Ibn T\u016bmart is constant in the Na\u1e93m al-jum\u0101n. Kadhim, Nazm al-Yuman \n\nde Ibn al-Qattan, vol. II, 76 ff. It also appears in another Almohad sources such as al-Baydhaq, Kit\u0101b Akhb\u0101r \nal-Mahd\u012b Ibn T\u016bmart, ed. \u02bfAbd al-\u1e24am\u012bd Hajiy\u0101t (Argel, 1975). See also Bombrun, \u201cLes M\u00e9moires d\u2019al-Baydaq,\u201d \n93-108; Fierro, \u201cEl Mahd\u012b Ibn T\u016bmart,\u201d 73-97.\n\n149.  Mss. Qarawiyyin 296, f. 4.\n150.  Kadhim, Nazm al-Yuman de Ibn al-Qattan, vol. II, 76 ff.\n151.  Mss. Qarawiyyin 296, f. 4.\n152.", "start_char_idx": 88455, "end_char_idx": 91399, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7e1579b8-4f13-40ba-abba-be05d4dbab32": {"__data__": {"id_": "7e1579b8-4f13-40ba-abba-be05d4dbab32", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1e09479f-d608-436d-8c42-b6f898c0929f", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "9a9cf73a5785a58dcc8bc62630650472723ddf4841fff4dfb970a86d1701cf11", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ecb78c8a-747f-4b7b-8900-890ae619269b", "node_type": "1", "metadata": {}, "hash": "39bd1d1f45b7243e2e658bf61d6234659607a66402f61e43d41618e0c4d889bb", "class_name": "RelatedNodeInfo"}}, "text": "Mss. Qarawiyyin 296, f. 4.\n152.  Kadhim, Nazm al-Yuman de Ibn al-Qattan, vol. II, 107.\n153.  Mss. Qarawiyyin 296, f. 5.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  137\n\nas a hadith according to which the Prophet said: \u201cIt has been ordered to fight against the \npeople until they say \u2018There is no other god than God.\u2019\u201d154 The use of this hadith in both Ibn \nal-Qa\u1e6d\u1e6d\u0101n\u2019s works emphasizes again the parallelism Mu\u1e25ammad/Ibn T\u016bmart. \n\nMoreover, in the Kit\u0101b al-Raw\u1e0d\u0101t Ibn al-Qa\u1e6d\u1e6d\u0101n establishes a chronology for the beginning \nof the Prophet\u2019s jih\u0101d. In citing a narrative of Ab\u016b \u02bfUbayd (d. 224/838) he says that jih\u0101d was \nforbidden before the Hijra and that until that moment All\u0101h had ordered the predication of \nIslam without fighting. However, that prohibition was lifted after the emigration to Medina, \nwhere the permission to fight the polytheists was obtained until there remained no more \nfitna.155 That is to say, he is following the traditional outline of the evolution of jih\u0101d.156 \nDuring the first period, that of the beginning of revelation in Mecca, the Muslims were \nforbidden to participate in battle, according to the interpretation of several Qur\u02be\u0101nic verses \n(Q. 5:13; 23:96; 73:10; 88:22). The second one, as seen in Ibn al-Qa\u1e6d\u1e6d\u0101n\u2019s work, begins after the \nHijra, when Mu\u1e25ammad received the authorization to fight. \n\nWhat is interesting is that the outline articulated around the Hijra can also be seen in \nthe case of the Almohad movement and their own \u201cHijra\u201d to Tinmal. After this flight, the \ncompanions of the mahd\u012b, just like those of Mu\u1e25ammad, are also called muh\u0101jir\u016bn, a theme \nthat also occurs in the Na\u1e93m al-jum\u0101n.157 Thus, from this point of view, both emigrations not \nonly meant a change in space, but also a shift in relations with the enemies of Mu\u1e25ammad/\nIbn T\u016bmart. In this sense, the Hijra signifies the entry into a state of war and demonstrates \nthe necessity of carrying out jih\u0101d.158\n\nTherefore, through the Kit\u0101b al-Raw\u1e0d\u0101t (and other works with which the Na\u1e93m al-jum\u0101n \ndialogued) the caliph al-Murta\u1e0d\u0101 and Ibn al-Qa\u1e6d\u1e6d\u0101n created a rhetorical framework that \ncommemorated, by employing the memory of the Prophet\u2019s jih\u0101d, the beginnings of the \nAlmohad movement as well as the figure of the mahd\u012b Ibn T\u016bmart, in order to discursively \nlegitimize their attempted recovery of their doctrine, legacy, and glory during times \nof decadence and crisis for the Almohad caliphate, a project that would eventually fail. \nAlthough the Almohad empire did not obtain the revitalization that al-Murta\u1e0d\u0101 was after \nand in the end disappeared, one must not underestimate the effort, especially on an \nintellectual level, that this ruler made in his attempts to return the Almohad movement to \nthe space it had occupied decades prior.\n\n154.  Kadhim, Nazm al-Yuman de Ibn al-Qattan, vol. II, 54-55. Muslim, Sa\u1e25\u012b\u1e25 Muslim, Book of the Faith, \nchapter 9, n\u00ba 31.\n\n155.  Mss. Qarawiyyin 296, ff. 9-10.\n156.  R. Firestone, Jih\u0101d.", "start_char_idx": 91368, "end_char_idx": 94362, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ecb78c8a-747f-4b7b-8900-890ae619269b": {"__data__": {"id_": "ecb78c8a-747f-4b7b-8900-890ae619269b", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7e1579b8-4f13-40ba-abba-be05d4dbab32", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "6ad616fcbde141aba4cf283a8ef2d8b681daff1f9d52f6a193f2d34bfbe694cc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "02c29d99-ae7c-4204-b159-0b6f348035da", "node_type": "1", "metadata": {}, "hash": "8a3ce6cd20c91fc350bcc0f619c73bfb86309d2eae75b7574444d450cfc13ab6", "class_name": "RelatedNodeInfo"}}, "text": "9-10.\n156.  R. Firestone, Jih\u0101d. The Origin of Holy War in Islam (Oxford, 1999), 47 ff., and Garc\u00eda Sanju\u00e1n, \u201cBases \n\ndoctrinales y jur\u00eddicas del \u0177ih\u0101d,\u201d 243-277.\n157.  Kadhim, Nazm al-Yuman de Ibn al-Qattan, vol. II, 29.\n158.  P. Crone, \u201cThe First-century Concept of Hi\u011fra,\u201d Arabica 61 (1994), 352-387; M. Ebstein, \u201cThe Connection \n\nBetween Hijra and Jih\u0101d in Classical Islam,\u201d Jam\u0101\u02bfa 15 (2005-2006), 53-85; I. Lindstedt, \u201cMuh\u0101jir\u016bn as a Name for \nthe First/Seventh-century Muslims,\u201d Journal of Near Eastern Studies 74/1 (2015), 67-73.\n\n\n\n138  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nConcluding Remarks\n\nThroughout this study we have seen how the Islamic discursive tradition159 (in this case \naround jih\u0101d) is dominated by the memory of the Prophet and of early Islamic times, and \nvice-versa, how this memory has been limited and molded by this discursive tradition. The \nremembrance of the first battles of Islam and their recontextualization has proven to be a \nfundamental tool for the conceptualization and legitimization of jih\u0101d. The most important \nwar was the one carried out by the Prophet against the infidels and hypocrites of his time, \nand after it the conquests of the r\u0101shid\u016bn took place. All other jihads within Islamic history \nare simply derivations of the initial one. Ergo, the magh\u0101z\u012b and fut\u016b\u1e25 represented the \ntrue and pure spirit of jih\u0101d. Theories like that of al-Shayb\u0101n\u012b\u2019s \u201cfour swords\u201d further \nunderpinned this reality. The first expeditions of Islam functioned as a \u201csocial ideality\u201d in \ntimes when jih\u0101d had to be conceptualized and justified. \n\nDuring the period of the Cordoban caliphate, the ruler\u2019s consolidation of power and \nauthority was sought through the figure of the \u201cgh\u0101z\u012b-caliph,\u201d a figure that in turn was \nlegitimized through the commemoration of the first expeditions of Islam in a dynamic \nprocess whereby these battles were recovered, re-narrated and recontextualized. However, \nexcept in the case of Ibn \u02bfAbd Rabbih, there does not seem to be a systematic program of \nmemorialization of magh\u0101z\u012b and fut\u016b\u1e25: no one wrote, for example, a work on these topics. \nRather, together with other legitimation tools such as the recourse to the own memory of \nthe Umayyad dynasty, they were used as punctual discursive mechanisms.\n\nOn the other hand, in a project like that of the Almohads, which attempted to restore \nthe alleged purity of the times of the Prophet and the r\u0101shid\u016bn and which had a marked \nemphasis on jih\u0101d, the commemoration of magh\u0101z\u012b and fut\u016b\u1e25 became the perfect link \nbetween holy war and the origins of Islam. The recontextualization of the Prophet and the \nfirst caliphs\u2019 charisma and the symbolic capital they had acquired due to the establishment \nof contemporaneous parallelisms, became the perfect legitimization tool. In this case, we \ndo find a systematic program of remembrance with which the Almohad rulers, through \nthe commission of magh\u0101z\u012b and fut\u016b\u1e25 works, legitimized their actions. In this exercise of \n\u201cmnemohistory\u201d we have seen how, in different contexts, the Unitarian caliphs reformulated \nand appropriated the first battles of Islam as sites of sacred memory, to shape Ibn T\u016bmart as \na new Mu\u1e25ammad and themselves as the new r\u0101shid\u016bn, thus unifying a revival of Islam and \ntheir ideology of jih\u0101d.\n\n159.  Asad, \u201cThe Idea of an Anthropology,\u201d 1-22.", "start_char_idx": 94330, "end_char_idx": 97670, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "02c29d99-ae7c-4204-b159-0b6f348035da": {"__data__": {"id_": "02c29d99-ae7c-4204-b159-0b6f348035da", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ecb78c8a-747f-4b7b-8900-890ae619269b", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "3cbe17be15d8bb7de30567e9fdfbe4f00f03cc1540d599f138ec01bab3164771", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5522e496-124d-49c9-86a5-d89e3d8df87f", "node_type": "1", "metadata": {}, "hash": "ee9dae8169d7ac4c3a6ad2c2f17c4a8757dec9f85d0bd62883893b9b9f031fec", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  139\n\nSources\n\n\u02bfAbd al-W\u0101\u1e25id al-Marr\u0101kush\u012b. 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Ambrosio Huici Miranda. Valencia: Anubar, 1964.\n\nIbn al-Q\u016b\u1e6diyya, Ta\u02ber\u012bkh iftit\u0101\u1e25 al-Andalus (Historia de la conquista de Espa\u00f1a de Abenalcotia \nel Cordob\u00e9s), ed. and trans. Juli\u00e1n Ribera. Madrid: Revista de archivos, 1926.\n\nIbn \u1e24ayy\u0101n. al-Muqtabas VII. al-Muqtabas f\u012b ajb\u0101r balad al-Andalus, ed. al-\u1e24ajj\u012b. Beirut: D\u0101r \nal-Thaq\u0101fa, 1965.\n\n\u2014\u2014\u2014. al-Muqtabas V, Rabat-Madrid: Instituto Hispano-\u00c1rabe de Cultura-Kulliyat al-\u0100d\u0101b, \n1979.\n\nIbn \u1e24ubaysh. Kit\u0101b al-Ghazaw\u0101t. Cairo: AUC, 1983.\n\nIbn \u02bfIdh\u0101r\u012b al-Marr\u0101kush\u012b. Al-Bay\u0101n al-mughrib fi ikhti\u1e63\u0101r akhb\u0101r muluk al-Andalus wa \nal-Maghrib, trans. Ambrosio Huici Miranda. Tetouan: Instituto General Franco de \nestudios e investigaci\u00f3n hispano-\u00e1rabe, 1953.\n\n\u2014\u2014\u2014. Al-Bay\u0101n al-Mughrib f\u012b akhb\u0101r al-Andalus wa al-Maghrib, ed. 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Ambrosio Huici Miranda.", "start_char_idx": 97674, "end_char_idx": 99586, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5522e496-124d-49c9-86a5-d89e3d8df87f": {"__data__": {"id_": "5522e496-124d-49c9-86a5-d89e3d8df87f", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "02c29d99-ae7c-4204-b159-0b6f348035da", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "f0ec4cc9d7c71a9ba67bd317b032e10763096edf377bdde337ad3e3988d5b219", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8fca4f9d-9b2d-4435-9ffc-ad514ab7568c", "node_type": "1", "metadata": {}, "hash": "2c9c21db757779d91a71158da4f78efbf40d7d7f29465550db576ddd87111e1f", "class_name": "RelatedNodeInfo"}}, "text": "al-Mann bil-Im\u0101ma, trans. Ambrosio Huici Miranda. Valencia: Anubar, \n1969.\n\nal-Kal\u0101\u02bf\u012b. Kit\u0101b al-iktif\u0101\u02be f\u012b magh\u0101z\u012b al-mu\u1e63\u1e6daf\u0101 wa al-thal\u0101tha al-khulaf\u0101\u02be. Beirut: D\u0101r \nal-Kutub al-\u02bfIlm\u012bya, 2000.\n\nMakki, Mahmud A. D\u012bw\u0101n Ibn Darr\u0101j. Beirut: al-Maktab al-Isl\u0101m\u012b, 1970.", "start_char_idx": 99537, "end_char_idx": 99801, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8fca4f9d-9b2d-4435-9ffc-ad514ab7568c": {"__data__": {"id_": "8fca4f9d-9b2d-4435-9ffc-ad514ab7568c", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5522e496-124d-49c9-86a5-d89e3d8df87f", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "16e180f6b9b958641fd08ef10d82a4a3b7320715dfcb0c7437ee546da4e66ea7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2a6d7b63-bd6d-46fb-9a89-c9dd8a8927c2", "node_type": "1", "metadata": {}, "hash": "32e5732b549dd45ad6e1e31c25bd79ba29b59ccc3e8331464392635fd97a2290", "class_name": "RelatedNodeInfo"}}, "text": "Beirut: al-Maktab al-Isl\u0101m\u012b, 1970.\n\n\n\n140  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nMa\u02bfmar ibn R\u0101shid. The Expeditions. An Early Biography of Mu\u1e25ammad, ed. and trans. Sean \nW. Anthony. New York/London: SUNY Press, 2014.\n\nMuslim. \u1e62a\u1e25\u012b\u1e25 Muslim. Beirut: D\u0101r al-Qalam, 1987.\n\nal-Q\u0101\u1e0d\u012b al-Nu\u02bfm\u0101n, Founding the Fatimid State: The Rise of an Early Islamic Empire. An \nAnnotated English Translation al-Q\u0101\u1e0d\u012b al-Nu\u02bfm\u0101n\u2019s Iftit\u0101\u1e25 al-Da\u02bfwa, trans. H. Haji. \nLondon: IB Tauris and The Institute of Ismaili Studies, 2006.\n\nal-\u1e6cabar\u012b, The History of al-\u1e6cabar\u012b vol. 20: The Collapse of Sufy\u0101nid Authority and the \nComing of the Marw\u0101nids. The Caliphates of Mu\u02bf\u0101wiyah II and Marw\u0101n I and the \nBeginning of the Caliphate of \u02bfAbd al-Malik A.D.683\u2013685/A.H. 64\u201366, trans. Gerald R. \nHawting. Albany: SUNY Press, 1989\n\n\u2014\u2014\u2014. 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Salamanca: Universidad de Salamanca, 2016. \n\nFirestone, Reuven. Jih\u0101d. The Origin of Holy War in Islam. Oxford: Oxford University Press, \n1999.", "start_char_idx": 109348, "end_char_idx": 111969, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "35b33821-2909-4f4a-96c1-d6466c5d8bb7": {"__data__": {"id_": "35b33821-2909-4f4a-96c1-d6466c5d8bb7", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "55233bbf-1205-4b96-84af-48f1751a8030", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "90b8e7957f6695ca371bdb32d4b8b0f53717f1d0e825517495b722cd8eb4f375", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d70cd33a-edf7-48ed-a40d-5f4b53eb40e8", "node_type": "1", "metadata": {}, "hash": "409d9bdcedcd1388b9cca5f377e37dc8ca9b48fade852e5b0444b4b83720d442", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  145\n\nFletcher, Madeleine. \u201cThe Nazm al-Juman as a Source for Almohad History.\u201d In Actes du \n1er Congr\u00e8s d\u2019histoire et de la civilisation du Maghreb, 193-200. 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Paris: Albin Michel, 2003.", "start_char_idx": 114284, "end_char_idx": 116514, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "76ac8244-e78b-4bb2-948b-31b0da9008fb": {"__data__": {"id_": "76ac8244-e78b-4bb2-948b-31b0da9008fb", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d70cd33a-edf7-48ed-a40d-5f4b53eb40e8", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "c027a067ce765ff029bf94336fd91424c12c8911e0ce0e9b5c07934cb8ab392d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6e7421db-5315-4aa7-ae92-81da948258f8", "node_type": "1", "metadata": {}, "hash": "e4f58cae48034d80f5272d60e3beeeb80e93dacd998c11f00bc7d7a6a526fb45", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  147\n\nManzano Moreno, Eduardo. 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Almeria: Fundaci\u00f3n Ibn Tufayl, 2004.\n\n\u2014\u2014\u2014. \u201cIbn al-Qa\u1e6d\u1e6d\u0101n, Ab\u016b Mu\u1e25ammad.\u201d In Biblioteca de al-Andalus, vol. IV, 398-403. \nAlmer\u00eda: Fundaci\u00f3n Ibn Tufayl, 2006. \n\n\u2014\u2014\u2014. \u201cIbn al-Qa\u1e6d\u1e6d\u0101n, Ab\u016b l-\u1e24asan.\u201d In Biblioteca de al-Andalus, vol. IV, 390-398. Almeria: \nFundaci\u00f3n Ibn Tufayl, 2006. \n\nRubin, Uri. \u201cPre-Existence and Light: Aspects of the Concept of N\u016br Mu\u1e25ammad.\u201d Israel \nOriental Studies 5 (1975): 62-117.\n\nal-Qarq\u016b\u1e6d\u012b, M. H. M. Jih\u0101d al-muwa\u1e25\u1e25id\u012bn f\u012b bil\u0101d al-Andalus, 541-629 H/1146-1233 M. Argel: \nD\u0101r H\u016bma, 2005.\n\nal-Raqab, S. M. A. Shi\u02bfr al-jih\u0101d f\u012b \u02bfa\u1e63r al-muwa\u1e25\u1e25id\u012bn. Amman: al-Maktaba al-Aq\u1e63\u00e0, 1984.\n\nSafran, Janina. The Second Umayyad Caliphate: The Articulation of Caliphal Legitimacy in \nal-Andalus. Cambridge (MA): Harvard University Center for Middle Eastern Studies, \n2000.\n\nScales, Peter. The Fall of the Caliphate of Cordoba: Berbers and Andalusis in Conflict. \nLeiden: Brill, 1993.\n\nSchacht, Joseph. \u201cOn M\u016bs\u0101 b. \u02bfUqba\u2019s Kit\u0101b al-Magh\u0101z\u012b.\u201d Acta Orientalia 21 (1953): 288-300.\n\nScheiner, Jens. \u201cWriting the History of the Fut\u016b\u1e25: the Fut\u016b\u1e25 Works by al-Azd\u012b, Ibn A\u02bftham \nand al-W\u0101qid\u012b.\u201d In The Lineaments of Islam, 151-176. Leiden, 2012.", "start_char_idx": 119108, "end_char_idx": 121409, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "230341f4-cf5c-4f99-bdf7-8b30f5c8e76b": {"__data__": {"id_": "230341f4-cf5c-4f99-bdf7-8b30f5c8e76b", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6e7421db-5315-4aa7-ae92-81da948258f8", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "823983c7dd6c13086d527b1e166dc4bdd01a0c2e03ef7e86e516cb1bff6afb48", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "09a60796-2155-4120-85e3-4934f578e603", "node_type": "1", "metadata": {}, "hash": "144e17b91aad4c340d3f693b0b8f6d81df3dae27a01c2203584c68aa778355ef", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n The Jih\u0101d of the Caliphs and the First Battles of Islam \u2022  149\n\nS\u00e9nac, Philippe. Al-Mansur, le fl\u00e9au de l\u2019an mil. Paris: Perrin, 2006.\n\nSerrano, Delfina. \u201c\u00bfPor qu\u00e9 llamaron los almohades antropomorfistas a los almor\u00e1vides?.\u201d \nIn Patrice Cressier, Maribel Fierro and Luis Molina (eds.), Los almohades: problemas y \nperspectivas, vol. II, 815-852. Madrid: CSIC, 2005. \n\nShoshan, Boaz. The Arabic Historical Tradition and the Early Islamic Conquests. Folklore, \nTribal Lore, Holy War. London: Routledge, 2016.\n\nSivan, Emmanuel. \u201cLa gen\u00e8se de la Contre-Croisade : Un trait\u00e9 damasquin du d\u00e9but du xiie \nsi\u00e8cle.\u201d Journal Asiatique 254 (1966): 197-224.\n\nTamm, Marek. \u201cHistory as Cultural Memory: Mnemohistory and the Construction of \nEstonian Nation.\u201d Journal of Baltic Studies 39 (2008): 499-516.\n\n\u2014\u2014\u2014. \u201cBeyond History and Memory: New Perspectives in Memory Studies.\u201d History \nCompass 11/6 (2013): 458-473.\n\nTant\u0101w\u012b, M. S. Al-Sar\u0101y\u0101 al-\u1e24arbiyyah f\u012b al-\u02bfAhd al-Nabaw\u012b. Cairo: al-Zahr\u0101\u02be lil-I\u02bfl\u0101m \nal-\u02bfArab\u012b, 1990.\n\nal-T\u0101z\u012b, A. Al-Ta\u02ber\u012bkh al-dibl\u016bm\u0101s\u012b li al-Maghrib. Rabat: Kulliyyat al- \u0100d\u0101b, 1987.\n\nTilles, Daniel and Richardson, John. \u201cPoland and the Holocaust. A New Law Exposes the \nProblematic Nature of Holocaust Remembrance.\u201d History Today 68/5 (2018) Published \nonline: https://www.historytoday.com/daniel-tilles-and-john-richardson/poland-\nand-holocaust\n\nToral-Niehoff, Isabel. \u201cHistory in Adab Context: \u2018The Book on Caliphal Histories\u2019 by Ibn \u02bfAbd \nRabbih (246/860-328/940).\u201d Journal of Abbasid Studies 2 (2015): 61-85.\n\nTurner, Brian. Weber and Islam. London: Routledge, 1978.\n\nUrvoy, Dominique. \u201cLes \u00e9crits de Ibn Tumart.\u201d In Le Maroc m\u00e9di\u00e9val. Un empire de \nl\u2019Afrique \u00e0 l\u2019Espagne, 274-280. Paris: Louvre, 2014. \n\nVallv\u00e9, Joaqu\u00edn. \u201cLa intervenci\u00f3n omeya en el norte de \u00c1frica,\u201d Cuadernos de la Biblioteca \nEspa\u00f1ola de Tetu\u00e1n 4 (1967): 6-37.\n\n\u2014\u2014\u2014. El Califato de C\u00f3rdoba. Madrid: Mapfre, 1992.\n\nVan Sta\u00ebvel, Jean-Pierre. \u201cLa caverne, refuge de \u00ab l\u2019ami de Dieu \u00bb : une forme particuli\u00e8re \nde l\u2019eremitisme au temps des almor\u00e1vides et des almohades (Magreb extr\u00eame, xie-xiiie \nsi\u00e8cles).\u201d Cuadernos de Mad\u012bnat al-Zahr\u0101 7 (2010): 311-325.\n\nWasserstein, David. The Caliphate in the West. An Islamic Political Institution in the Iberian \nPeninsula. Oxford: Clarendon Press, 1993.\n\nhttps://www.historytoday.com/daniel-tilles-and-john-richardson/poland-and-holocaust\nhttps://www.historytoday.com/daniel-tilles-and-john-richardson/poland-and-holocaust", "start_char_idx": 121414, "end_char_idx": 123889, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "09a60796-2155-4120-85e3-4934f578e603": {"__data__": {"id_": "09a60796-2155-4120-85e3-4934f578e603", "embedding": null, "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6856", "node_type": "4", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "29444617f6b8b3b2c9401687b58dbd2250f06506205b684613a5f810fa83534a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "230341f4-cf5c-4f99-bdf7-8b30f5c8e76b", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "46609752b022003fb60f3a44c60a267c4c69fc25fa85647ecbb1a0ac84ad3900", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b2a1049a-0cdd-49fc-a5aa-51844e368625", "node_type": "1", "metadata": {}, "hash": "62bd446e1137a33ded9f1621de6fc0338ca39dc2e732dd1ab4d595777d25cfff", "class_name": "RelatedNodeInfo"}}, "text": "150  \u2022  Javier albarr\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nWeber, Max. Sociolog\u00eda del poder. Los tipos de dominaci\u00f3n. Madrid: Alianza, 2007.\n\n\u2014\u2014\u2014. Sociolog\u00eda de la religi\u00f3n. Madrid: Akal, 2012.\n\nZadeh, Travis. \u201cFrom Drops of Blood: Charisma and Political Legitimacy in the Translation \nof the \u02bfUthm\u0101nic Codex of al-Andalus.\u201d Journal of Arabic Literature 39 (2008): \n321-346.", "start_char_idx": 123892, "end_char_idx": 124261, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b2a1049a-0cdd-49fc-a5aa-51844e368625": {"__data__": {"id_": "b2a1049a-0cdd-49fc-a5aa-51844e368625", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "09a60796-2155-4120-85e3-4934f578e603", "node_type": "1", "metadata": {"identifier": "alusur-6856", "author": " Albarr\u00e1n, Javier", "title": "The Jih\u0101d of the Caliphs and the First Battles of Islam: Memory, Legitimization and Holy War, from Cordoba to Tinmal", "date": "2018-11-15", "file": "alusur-6856.pdf"}, "hash": "7b77d94d2c65fbd7b9f33bc195b535143c1a14323d630cfe92d73967122b623e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b3e7d761-293e-4960-bef6-151b81cafbda", "node_type": "1", "metadata": {}, "hash": "8f32801b10c058b20e0eee41c858c9496038b305fe4169df0804cd32a462e392", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018): 151-168\n\nHistorical comparison is a delicate practice that requires a certain methodological rigor. This is particularly true for historians who intend to compare and contrast two successive political systems in the same geographical area. By playing with \n\nPreparing the Almohad Caliphate:  \nThe Almoravids*\n\nPascal Buresi\nUCNRS (CIHAM-UMR 5648, Lyon) and EHESS (Paris)\n\n(Pburesi@ehess.fr)\n\nAbstract\nUntil the fifth/eleventh century, the Muslim West constituted a periphery under the influence of the Eastern \nIslamic world. This does not mean that the western provinces of the D\u0101r al-Isl\u0101m were closely controlled by \nthe capitals of the Middle East, but that until that date, Arab elites retained significant authority over local \npopulations. This was also the case in al-Andalus where the dynasty of the Umayyad emirs (138/756-316/929), \nthen the caliphs (316/929-422/1031), reinforced this Arab supremacy. However, during the fifth/eleventh \ncentury and for several centuries thereafter, indigenous Berber dynasties seized power and founded original \npolitical structures that operated differently from those in the East. The first two dynasties that led the way \nto Western emancipation from the Eastern Arab matrix were the Almoravids (462/1070-541/1147) and the \nAlmohads (541/1147-667/1269). The Almoravids respected the symbolic authority of the Eastern caliph by \nclaiming only derived authority and functioning as an emirate. The Almohads, for their part, following the \noverthrow of the Almoravid dynasty, adopted a universalist claim to lead the entire community of believers; \nin doing so, they built an original and dogmatic political and religious system. The Almohad sovereigns also \ntook the supreme titles of Islam as their own, those of im\u0101m, caliph, and prince of believers. In addition, they \nclaimed possession of characteristics of holiness and divine election including impeccability (\u02bfi\u1e63ma), Mahdism, \nand proximity to God (wil\u0101ya). The article demonstrates that, despite opposition between the two dynastic \nsystems, the Almoravid experience paved the way for the political and religious emancipation of the Muslim \nWest under the Almohad caliphate.\n\n* This study is part of the IGAMWI (Imperial Government and Authority in Medieval Western Islam) project \nand is financed by the 7th PCRD of the European Research Council: FP7-ERC-StG-2010-263361. Participating in \nthis project, led by Pascal Buresi (CNRS-CIHAM, EHESS, IISMM), Mehdi Ghouirgate (Univ. Bordeaux III), Hassan \nChahdi (EPHE), Moez Dridi (CNRS-UMR 8167), and Travis Bruce (McGill University). English translation by \nCourtney Krolikoski, PhD student (McGill University).\n\nmailto:Pburesi%40ehess.fr?subject=\n\n\n152  \u2022  Pascal Buresi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nthe chronological and geographical scales and shifting the historical viewpoint, distinctive \nfeatures and key elements can emerge. As an example, across the Mediterranean Basin \nduring the pre-modern history of Islam, the people whom Jean-Claude Garcin called the \n\u201cnew peoples of Islam\u201d came into power in the eleventh through thirteenth centuries.1 \nThese non-Arab groups came from the periphery of major urban centers that had appeared \nor developed during the first centuries of Islam. These groups seized power and promoted \npolitical and religious reforms; from the East came the Seljuks and the Ayyubids, while \nfrom the West came the Berber Almoravids, Almohads, and Marinids. The perception of \ntwo of these periods, the Almoravid and the Almohad, depends on the chronological and \ngeographical scale of the study as well as its perspective.", "start_char_idx": 47, "end_char_idx": 3681, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b3e7d761-293e-4960-bef6-151b81cafbda": {"__data__": {"id_": "b3e7d761-293e-4960-bef6-151b81cafbda", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b2a1049a-0cdd-49fc-a5aa-51844e368625", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "934836606a6ea95067c188727ba1b98f71d51097a06084432100c96beff0e2c8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5c90a834-9ba6-40ab-92b3-3cec83e01ea7", "node_type": "1", "metadata": {}, "hash": "ea433e84b9a66c460ff5719f130edc33a4788672b468cba388b1a44b395ce9ef", "class_name": "RelatedNodeInfo"}}, "text": "From the Iberian perspective, in \nthe chronological framework established by al-Andalus (1492/897-711/92),2 the reigns of \nthe two Berber dynasties resemble those of foreign powers, intervening in the Peninsula \nat the moment when the Christian kingdoms of the North threatened the existence of \nal-Andalus. From the historical perspective of the Maghrib, however, the perception of \nthe Berber dynasties was fundamentally different. Their reign corresponded with the \nculmination of a process that saw the Islamization and Arabization of a growing portion of \nthe local population and the slow emergence of local authorities whose influence extended \nfar beyond the period and geographic framework of the Maghrib. Ultimately, the reputation \nof the Almohad Empire was perceived in the East in a new way. This political construction \nwas not only regarded as one of the many peripheral powers of secondary princes, but also \nviewed simultaneously as a threat and a model.\n\nDetermining the fractures and continuities between the Almoravid period (c. 441/1050-\n541/1147) and the Almohad period (c. 513/1120-667/1269) in the Maghrib and al-Andalus \nis further complicated by the damnatio memori\u00e6 that covered the period and the political \nsystem of the Almoravids; any sources concerning the Almoravids have either been \nerased or rewritten by their successors and gravediggers. It is because the war against \nthe Almoravids lasted long after the fall of their dynasty in 541/1147 that the rewriting of \nAlmoravid sources by Almohad authors was so effective and had such a great significance. \nIndeed, its effects could be felt until the beginning of the thirteenth century, as the Ban\u016b \nGh\u0101niya, a dynasty whose founder was governor of Cordoba under the Almoravids, became \nthe last resisting representatives of their Emirate. As successors and heirs to the Almoravids, \n\n1.  J.-Cl. Garcin (ed.), \u00c9tats, soci\u00e9t\u00e9s et cultures du monde musulman m\u00e9di\u00e9val. xe\u2013xve si\u00e8cle. 3 vols. (Nouvelle \nClio, PUF, 1995 and 2000), t. 1, 123-167 (chapters by J.-C. Garcin and P. Guichard: \u201cLes nouveaux peuples de \nl\u2019Islam\u201d). \n     2.  This is already a historiographical postulate, depending on whether we consider the Arab, Berber, and \nMuslim conquest of the eighth century as a turning point (P. Guichard), or that its influence was superficial (Cl. \nS\u00e1nchez-Albornoz). Some authors, such as I. Olag\u00fce went even further, supporting the fallacious theory that \nthe conquest never took place, and the Islamicization of al-Andalus was due to massive conversion to Islam (I. \nOlag\u00fce, Les arabes n\u2019ont jamais envahi l\u2019Espagne, 1969). It also depends on whether we insist on the permanence \nof Muslims and Islam after the \u201cReconquista\u201d or, rather, the total elimination of all components of the Andalus\u012b \nsociety after the disappearance of the kingdom of Grenada. On Islamic periodization, see A. Borrut, \u201cVanishing \nSyria: Periodization and Power in Early Islam,\u201d Der Islam 91/1 (2014): 37\u201368, and S. Bashir, \u201cOn Islamic Time: \nRethinking Chronology in the Historiography of Muslim Societies,\u201d History and Theory 53/4 (December 2014): \n519\u201344.", "start_char_idx": 3682, "end_char_idx": 6804, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5c90a834-9ba6-40ab-92b3-3cec83e01ea7": {"__data__": {"id_": "5c90a834-9ba6-40ab-92b3-3cec83e01ea7", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b3e7d761-293e-4960-bef6-151b81cafbda", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "006f47cf3a1900a43157ae7340b245d2318199b55177205b239fae28fafef839", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4dddd5c1-be5a-4054-a550-dc0dac79e739", "node_type": "1", "metadata": {}, "hash": "601b1e0ea075f91e68711c79fd4a58c827108b127fbb7821c97c9f4f21ae1c3c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nPreparing the Almohad Caliphate: The Almovarids  \u2022  153\n\nthey expressed a permanent hostility and remained a threat to the Almohad Empire, first \nfrom their maritime base in the Balearic Islands, where they had sought refuge during \nthe third quarter of the twelfth century, then from their foothold in Central Maghrib, and \nfinally through their alliance with the Arab tribes and the Ghuzz, a Turkish tribe sent from \nthe East by the Ayyubids to counter the Almohad advance in Ifr\u012bqiya and Tripolitania.3 The \nsurvival of the Ban\u016b Gh\u0101niya, the number of conflicts they participated in, both on land \nand at sea, and their tenacious nature have undoubtedly prompted such a rereading of the \nhistory of the Saharan Almoravids. The Almohad sources insist that Ibn T\u016bmart\u2019s dogma \nand reform represented a radical break from Almoravid ideology. The maintenance of a \ndynasty\u2014the Ban\u016b Gh\u0101niya\u2014representative of an earlier, alternative legitimacy helped \nto strengthen the ideological identity of the Almohads and led them to further stand out \nfrom their predecessors. The Almohad political system was therefore built in opposition \nto the Almoravid one. The theorists of Almohadism (taw\u1e25\u012bd) were forced to refine their \npolitical system until well after the initial reign of \u02bfAbd al-Mu\u02bemin (r. 524/1130-558/1163) \nhad ended. This decades-long political and military antagonism has been integrated into, \nand indeed strengthened, the historiography of the opposition between the two dynasties, \nthus influencing both parties: \u1e62anh\u0101ja vs. Ma\u1e63m\u016bda, plains vs. mountains, Sahara vs. Atlas, \nnomads vs. sedentary populations, Emirate vs. Caliphate, Abbasid legalism vs. the Mahd\u012b \nIbn T\u016bmart\u2019s Imamate, East (Sharq) vs West (Gharb), Malikism vs. Almohadism, taql\u012bd \nvs. ijtih\u0101d, tajs\u012bm vs. ta\u02bew\u012bl, and so on. These points of opposition were re-worked by the \nAlmohads so that certain ideas were emphasised: the wearing of the veil (lith\u0101m), the role \nof women, the use of fur\u016b\u02bf\u2014rather than the Koran and the Sunna\u2014by the Almoravids. Other \ndevelopments that came from this rewriting include the Imamate; the infallibility of the \nmovement\u2019s founder; the different roots of the Almohad authority; and the alleged illiteracy \nof the Almoravids. Some important steps were also taken; some were institutional and \ndogmatic, like the prohibition of the Maliki school, while others were symbolic, such as the \nchoice of white as the emblematic color of the dynasty, or the reorientation of the qibla in \nthe congregational mosques of the Empire (in Marrakesh, Tlemcen, Fez, and other cities). \n\nWhile the bulk of the historiography concerning the Almoravids and the Almohads has \nfocused on the differences between these two dynasties, this article will instead stress \nthe elements of continuity between them. This perspective will show how, both despite \nand thanks to their apparent differences, the Almoravid period prepared the way for \nthe emergence of the Almohad Caliphate and determined, either directly or indirectly, \nthe features of the Almohad dynasty. The rise to power of the Almoravids, the political \nstructures that they developed, and the challenges they faced at the beginning of the \nsixth/twelfth century paved the way for the Almohad Caliphate-Imamate as well as the \nunification and independence of the Maghrib from the Eastern core of the religious and \npolitical authority.\n\n3.  A. Bel, Les Benou Ghanya et leur lutte contre l\u2019Empire almohade (Paris, 1903); J.-M.", "start_char_idx": 6808, "end_char_idx": 10312, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4dddd5c1-be5a-4054-a550-dc0dac79e739": {"__data__": {"id_": "4dddd5c1-be5a-4054-a550-dc0dac79e739", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5c90a834-9ba6-40ab-92b3-3cec83e01ea7", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "32817ec2f1b5864dbf326921841d4aafad39899190fbd319b4263b7f53957fec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cead38fc-ec17-470e-a86e-7fe33cd56a99", "node_type": "1", "metadata": {}, "hash": "2f53a96fa26b7942422e8d0dc488ba8628ad85e6f8b9a4ce64643b5a2fe7aaa4", "class_name": "RelatedNodeInfo"}}, "text": "Mouton, \u201cLa conqu\u00eate \nde la Cyr\u00e9na\u00efque et de la Tripolitaine par Qar\u0101q\u016bsh: initiative individuelle ou entreprise d\u2019\u00c9tat?\u201d in Aux Rivages \nDes Syrtes: La Libye, Espace et D\u00e9veloppement de l\u2019Antiquit\u00e9 \u00e0 Nos Jours, ed. Ch. Chanson-Jabeur (Paris, 2000), \n59\u201369; A. S. Baadj, Saladin, the Almohads and the Ban\u016b Gh\u0101niya: The Contest for North Africa (12th and 13th \nCenturies) (Boston, 2015).\n\n\n\n154  \u2022  Pascal Buresi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nThe Rise to Power of the Almoravids\n\nThe geopolitical dimension of this period plays an important role in understanding the \nappearance of the Almoravid movement. Until the end of the fourth/tenth century, the \nUmayyads of Cordoba and the Fatimids of Ifr\u012bqiya were engaged in an extreme game of \ncompeting influences in the Western Maghrib. This played out through the exchange of \nembassies, financial support given to different groups, and military backing. Eventually, \nin 358/969 the Fatimids of Ifr\u012bqiya moved their capital to Egypt, founded al-Q\u0101hira, and \nrelocated the tombs of the first Imams of the dynasty. Meanwhile, across the Strait of \nGibraltar, the Caliphate of Cordoba entered a period of crisis that lasted from 399/1009 \nto 422/1031. Due to the remoteness or disappearance of the previous competing powers, \ninterventions in the Maghrib gradually ceased working and ultimately resulted in a power \nvacuum that allowed for local forces to emerge. It was in this moment that the Almoravids \ncame to power, \u201cto proclaim the truth, fight against the violations of the Law, and suppress \nillegal taxes,\u201d4 and thus asserted their presence in the region. Interestingly, the two \netymologies of the name \u201cAlmoravids\u201d (al-mur\u0101bi\u1e6d\u016bn) proposed by the Arab sources are \neither the \u201crefugees in a fortified convent (rib\u0101\u1e6d)\u201d or those \u201cwho form a highly cohesive \ngroup\u201d (mur\u0101bi\u1e6d\u016bn).\n\nThe Almoravid movement first developed out of the Sanh\u0101ja tribes, particularly from the \nBan\u016b Gud\u0101la and the Ban\u016b Lamt\u016bna. It was both Ya\u1e25y\u0101 b. Ibr\u0101h\u012bm, a tribal chief responsible \nfor political and military functions, and \u02bfAbd All\u0101h Ibn Y\u0101s\u012bn, a spiritual guide, who were \nresponsible for leading the movement. Al-Bakr\u012b reported that Ibn Y\u0101s\u012bn would have met the \ngrand master of Kairouan, Ab\u016b \u02bfImr\u0101n al-F\u0101s\u012b, after returning from pilgrimage. Born between \n405/1015-411/1020 and deceased in Jum\u0101da I 450/July 1059, Ibn Y\u0101s\u012bn was a missionary \n(d\u0101\u02bf\u012b) and reformer.5 Through his association with Ya\u1e25y\u0101 b. Ibr\u0101h\u012bm, Ibn Y\u0101s\u012bn was able to \nimpose his message on the Gud\u0101la tribes, and then later, by force, on the Lamt\u016bna. United \nby a common reformist ideology, these two tribes fought other tribes until the emir Ya\u1e25y\u0101 \nb. Ibr\u0101h\u012bm\u2019s death. The Gud\u0101la were ultimately expelled by Ibn Y\u0101s\u012bn, who was welcomed \nby the emir of Lamt\u016bna, Ab\u016b Zakariyy\u0101\u02be Ya\u1e25y\u0101 b. \u02bfUmar b. Bulugg\u012bn b. Turg\u016bt b. Wartas\u012bn \nal-Lamt\u016bn\u012b. The Lamt\u016bna wiped out the Gud\u0101la in 433/1042. Then, after uniting in 446/1055 \nwhile still under the direction of Ya\u1e25y\u0101 b.", "start_char_idx": 10313, "end_char_idx": 13274, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cead38fc-ec17-470e-a86e-7fe33cd56a99": {"__data__": {"id_": "cead38fc-ec17-470e-a86e-7fe33cd56a99", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4dddd5c1-be5a-4054-a550-dc0dac79e739", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "72e9edc051af107c036e24361c782afed1f6ec0ea789c43cad406269497fc418", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c10dfd51-cf4b-499a-a275-bd0ab7a0274b", "node_type": "1", "metadata": {}, "hash": "e8dd6bc815802348dd4dbeb403a48c3478f746b09f9b49b35b9d258d374ad0d5", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfUmar, the two tribes seized Sijilm\u0101ssa and \nAwdaghust, two major caravan hubs at the northern and southern ends of the western \ntrans-Saharan routes, thus linking the Kingdom of Ghana to the Mediterranean. After \nthe death of the emir Ya\u1e25y\u0101 b. \u02bfUmar, his brother, Ab\u016b Bakr b. \u02bfUmar, succeeded him.  \n \n\n4.  Ibn \u02bfIdh\u0101r\u012b, Al-Bay\u0101n al-mughrib, ed. I\u1e25s\u0101n \u02bfAbb\u0101s (4 vols. Beyrouth, 1983), t. 4, 11: q\u0101m\u016b bi-da\u02bfwati \nal-\u1e25aqqi wa raddi al-ma\u1e93\u0101lim wa qa\u1e6d\u02bfi al-magh\u0101rim wa hum mutamasikk\u016bn bi-al-sunna.\n\n5.  Although Ya\u1e25y\u0101 b. Ibr\u0101h\u012bm had made the pilgrimade to Mecca, when he returned to Kairouan, he said to \nthe great faq\u012bh Ab\u016b \u02bfUmr\u0101n al-F\u0101s\u012b that his people had no religious knowledge and did not belong to any school: \nm\u0101 lan\u0101 \u02bfilm min al-\u02bful\u016bm wa l\u0101 madhhab mina al-madh\u0101hib li-annan\u0101 f\u012b al-\u1e63a\u1e25r\u0101\u02bei munqa\u1e6di\u02bf\u012bna l\u0101 ya\u1e63il ilayn\u0101 \nill\u0101 ba\u02bf\u1e0d al-tujj\u0101r al-juhh\u0101l (Ibn \u02bfIdh\u0101r\u012b, Bay\u0101n, t. 4, p. 7). \u02bfAbd All\u0101h b. Y\u0101s\u012bn gathered around him 70 fuqah\u0101\u02be, \nsmall or important, to teach them and strengthen them in their faith (p. 8).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nPreparing the Almohad Caliphate: The Almovarids  \u2022  155\n\nIn 463/1071 Ab\u016b Bakr b. \u02bfUmar laid the foundations of the capital in Marrakech (Murr \nYakush = the \u201cCity of God\u201d in Berber6), thus establishing the roots of the movement in the \nterritory. Symbolically, the construction of the Qa\u1e63r al-\u1e25ajar, the \u201cstone palace,\u201d in an area \nwhere most palaces were built from adobe, presented a stable and enduring foothold to \nthe federation of nomadic tribes. This decision was the first step in the construction of an \nEmiral State and the transformation of a reform movement into a polity. That same year, \nAb\u016b Bakr b. \u02bfUmar appointed Y\u016bsuf b. Tashf\u012bn as his lieutenant while he returned to the \nSouth to confirm his power in the Sahara. This episode is more important than it seems. \nHere, two very different models of political and social organizations are competing. The \nfirst is the nomadic model of the tribes in which the power moves with the shaykh, the \nsecond the static model of the emirate whose institutions (offices, chancellery, palace \nguard, clientele) constitute the heart of power by ensuring the permanence of the prince\u2019s \nsovereignty in his absence and establishing a fallback position for him.7 Indeed, Ab\u016b Bakr \nb. \u02bfUmar left Marrakech after having established it as the capital. However, his departure \nalso occurred before he had established any institutions. It was his lieutenant, Y\u016bsuf \nb. Tashf\u012bn, who ultimately established a number of the institutions that were initiated by his \nmaster and cousin.", "start_char_idx": 13275, "end_char_idx": 15850, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c10dfd51-cf4b-499a-a275-bd0ab7a0274b": {"__data__": {"id_": "c10dfd51-cf4b-499a-a275-bd0ab7a0274b", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cead38fc-ec17-470e-a86e-7fe33cd56a99", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "c7bda7fc7712ed5db7e07db4e3a882588180cd545758f8890d2073a50fbaf8f0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8009fdfa-6123-4ef7-a170-7f718a37afac", "node_type": "1", "metadata": {}, "hash": "7382cf6ce1945c55f90048bf7b888a3a5616d567d35760f8e90ed9815c7ae9e1", "class_name": "RelatedNodeInfo"}}, "text": "These included administrative offices; taxes, including a specific tax on \nJews within the territories, and which respected the limits of Koranic taxation on Muslims;, \na princely court; diplomacy; the dispatching of ambassadors across al-Andalus; and a royal \nguard composed of black slaves and Christian mercenaries whom he outfitted with horses.8 \nIn doing so, Y\u016bsuf b. Tashf\u012bn founded the administrative, fiscal, political, and military \nstructures that allowed him to wield authority using a post-tribal model and the clientelism \nof his supporters. Based on these realizations and the established land base, in 465/1073 he \nwas able to carefully depose his cousin and marry his wife, Zaynab bt. al-Nafz\u0101wiyya, thus \nbecoming the undisputed ruler and true founder of the Almoravid emirate.\n\nThe base of the Almoravid power, as with the Fatimids and the Abbasids before them, was \ntwo-pronged: an im\u0101m, a \u201creligious\u201d authority, who interpreted texts and traditions, and a \npolitical leader who was in charge of military choices and the politics on his behalf.9 The \n\n6.  On the origin of the name Marrakech, see M. Ghouirgate, L\u2019ordre almohade (1120-1269). Une nouvelle \nlecture anthropologique (Toulouse, 2014), 88-102.\n\n7.  After the victory of Zall\u0101qa, Y\u016bsuf b. Tashf\u012bn returned to Maghrib and to Marrakech because his heir, S\u012br, \nhad died. The continuity of dynastic power was threatened, and the physical presence of the sovereign was \nrequired for the reassertion of his authority. Al-Andalus was for the Berber dynasties one of the territories \nwhere the legitimacy was reinforced, particularly via the jih\u0101d, but it was in the Maghreb where the power was \nimposed.\n\n8.  Ibn \u02bfIdh\u0101r\u012b, Bay\u0101n, t. 4, ed. I. \u02bfAbb\u0101s, 23: \u201cOnce his power was strengthened, Y\u016bsuf b. Tashf\u012bn procured \nsome black slaves for himself. He sent people to al-Andalus to find white slaves (a\u02bfl\u0101j) for him, purchased with \nhis own money. There were two hundred and forty of them and there were two thousand black slaves, he \noutfitted them with horses and made it his personal guard (\u1e25asham). His veil expanded (fa-ghalu\u1e93a \u1e25ij\u0101buhu) \nand his power was consolidated (wa \u02bfa\u1e93uma mulkuhu).\u201d\n\n9.  In the middle of the third/eighth century, Muslim, head of the armies of Khuras\u0101n, a heavily militarised \nborder province of the Umayyad Arab Empire and a region where many Arab rebels had been exiled, raised \nsupporters against the Umayyad dynasty, considered as unfaithful. He undertook his revolt in the name of the \nprophet\u2019s family, from which the community\u2019s legitimate im\u0101m was to be recruited. This im\u0101m, well inspired, \n\n\n\n156  \u2022  Pascal Buresi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nprominence enjoyed by the charismatic im\u0101m allowed the political leader to make decisions \nthat, without a spiritual and religious endorsement, might have shocked tribal traditions. If \nthe supra-tribal movement was launched thanks to the personality of a preacher-reformer,10 \nthen it was his death that allowed for the emergence of a political sovereignty and the \nestablishment of a dynastic power. Tribal solidarities did eventually reappear, but the \ndawla, the \u201cwheel\u201d of power, was sufficiently rooted and would persevere without many \nrisks to the ancient power structures. Indeed, prominent tribal members preferred this new \nsystem and took advantage of the benefits it provided rather than questioning it and risking \nthe loss of everything. \n\nSome sources claim that Ya\u1e25y\u0101 b. \u02bfUmar (d.", "start_char_idx": 15851, "end_char_idx": 19303, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8009fdfa-6123-4ef7-a170-7f718a37afac": {"__data__": {"id_": "8009fdfa-6123-4ef7-a170-7f718a37afac", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c10dfd51-cf4b-499a-a275-bd0ab7a0274b", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "3286e360873dccd1c311bb6cc0deb5416d92b98a1042084dce2d1a7246141087", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9931989b-8aec-4dfe-9582-de19b6a77f9e", "node_type": "1", "metadata": {}, "hash": "3ac982f36292d0cdf6d4797e7d2cb5958f7bcb86c21ecc355e2c5e4aecbc8a36", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfUmar (d. 488/1095) was the first to adopt the title of \n\u201cEmir of the Muslims,\u201d which did not previously exist within the Islamic political tradition.11 \nHowever, even if that is the case, it was not until Y\u016bsuf b. Tashf\u012bn sought out and received \nthe recognition and official investiture from the Abbasid Caliph of Baghdad that this title \ngained any sort of legitimacy.12 An army of the faithful, guided spiritually by a reformer, \nwas transformed into an army of compromise, where the solidarities, internal rivalries, \nand divergent interests were arbitrated by the sovereign. Y\u016bsuf b. Tashf\u012bn was thus able to \nmaintain his power through his ability to satisfy the appetites of some without arousing the \njealousy and opposition of others. \n\nThe Provincial Organization of the Almoravid Emirate\n\nThe organization of provincial power in the Almoravid period satisfies this requirement \nto a certain extent. It favored the members of the movement\u2019s founding tribes through \na device based on the niy\u0101ba, the delegation of power.13 The governor was the n\u0101\u02beib, that \n\nwas to restore the divine order. At the end of the victorious revolt that led to the fall of the Umayyads (132/750), \nit was among the descendants of \u02bfAbb\u0101s, the prophet\u2019s uncle, that the new im\u0101m emerged and seized power. \nShortly after his proclamation as Caliph, al-Saff\u0101\u1e25 (r. 132/750-136/754), executed Muslim, whose charisma and \nauthority threatened his power. The Fatimid revolution followed much the same pattern. At the beginning of \nthe fourth/tenth century, a Fatimid propagandist-missionary (d\u0101\u02bf\u012b), Ab\u016b \u02bfAbd All\u0101h, raised the Berber tribe of \nthe Kut\u0101ma in Ifr\u012bqiya and overthrew the Aghlabid dynasty that ruled the region on behalf of the Abbasids of \nBaghdad. He preached and led his military and political struggle in the name of a descendant of the prophet \nof Islam. There again, the accession to power of a new im\u0101m, al-Mahd\u012b (r. 296/909-322/934), resulted in the \nexecution of the military leader.\n\n10.  The use of the standards (r\u0101y\u0101t) and the organization by the Emir of the orders of battle were also \na way to impose a supra-tribal authority, without knowing if the sovereign truly combined the troops from \ndifferent tribes, or if he only imposed a unified command on them, which is most likely (see Ghouirgate, L\u2019ordre \nalmohade, 62-66).\n\n11.  Translation of al-Q\u0101d\u012b Iy\u0101d in Ch. 26 of J. F. P. Hopkins and N. Levtzion, eds., Corpus of Early Arabic \nSources for West African History (Princeton, N.J, 2000), 102.\n\n12.  \u00c9. L\u00e9vi-Proven\u00e7al, \u201cLe titre souverain des Almoravides et sa l\u00e9gitimation par le califat \u02bf abb\u0101side,\u201d Arabica \n2 (1955): 265\u2013288; M. J. Viguera Molins, \u201cLas cartas de al-Gaz\u0101l\u012b y al-\u1e6cur\u1e6du\u0161\u012b al soberano almor\u00e1vide Y\u016bsuf \nb. Tashf\u012bn,\u201d Al-Andalus 42 (1977): 340\u201374; V. Lagard\u00e8re. \u201cAb\u016b Bakr b. al-\u02bfArab\u012b, grand cadi de S\u00e9ville,\u201d Revue de \nl\u2019Occident Musulman et de La M\u00e9diterran\u00e9e 40 (1985): 91\u2013102, especially 96-97.\n\n13.  On the issue of the delegation of power, a useful parallel can be found in M. Cook, \u201cMuhammad\u2019s Deputies \nin Medina,\u201d Al-\u2018Usur al-Wusta 23 (2015): 1-67.", "start_char_idx": 19294, "end_char_idx": 22377, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9931989b-8aec-4dfe-9582-de19b6a77f9e": {"__data__": {"id_": "9931989b-8aec-4dfe-9582-de19b6a77f9e", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8009fdfa-6123-4ef7-a170-7f718a37afac", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "c409fce1e3fbea251d6853553ef202cd8b656eed55e036be88d1b19249cc3258", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5d2fa752-267e-480e-b728-407373cb8247", "node_type": "1", "metadata": {}, "hash": "b67472142d56655b2a5c70029c3f9282680c380dbf24d4c171375bcc3ef36dfb", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nPreparing the Almohad Caliphate: The Almovarids  \u2022  157\n\nis to say the \u201csubstitute,\u201d of the prince, and thus had all his prerogatives. Several letters, \nwhich were representative of the Almoravid approach to the responsibilities of provincial \ngovernors, were written after Ibn Tashf\u012bn\u2019s ascent to power in 537/1143:\n\nIt is our substitute (n\u0101\u02beib), for your leadership, for the conduct of your affairs, and for the \ngovernment of the young and old among you; no one has the authority to these things \n[except for] him, [\u2026] and we appoint the governor for all of you [\u2026]; and everything \nthat he will do, it is us who does it through him, and what he will say to this affect, it \nis as if we were saying it [\u2026]; with our tongue, he speaks [\u2026] so listen to him, obey him, \nand do not defy him.14\n\nAlmoravid governors are thus characterised, both in fact and in law, by a fair amount \nof independence. Control over the governors by the prince of the Almoravids, however, \nremained very strong, since he was the one who was responsible for their appointment \nor dismissal.15 In fact, the independence of the governors was closely supervised. Any \npolitical, military, or fiscal failure in the provinces was blamed on the provincial governor. \nFor example, as he was the one who organised the military expeditions of legal war (jih\u0101d) \nagainst the Christians each year, any failure on this front inevitably led to his dismissal \nby the prince. Mehdi Ghouirgate points out how, in this regard, command of the armies \nwas the chief source of the tribe\u2019s authority.16 This was preserved in the Almoravid era, as \ncontrol of the armies was delegated to the provincial governors for the practice of razzias. \nThis is especially true of T\u0101shf\u012bn b. \u02bfAl\u012b b. Y\u016bsuf b. T\u0101shf\u012bn who, as governor of Cordoba \nand Granada, carried out jih\u0101d against the Christian principalities of the North. It was also \nthe Almoravid governor who controlled the coinage. Contrary to what the numismatists \noften argue concerning the privatization of governmental functions that affected Latin \nsocieties, the proliferation of coinage mints did not imply a weak central government \nin the Almoravid emirate. In fact, changes in the various mints (mentions of the crown \nprince, changing the name of the designate heir, etc) were implemented in all the mints \nof the emirate within a year. The number of mints\u2014since all seats of government had \none\u2014does not revel a weakness in the central government as it did in contemporary Latin \nChristendom, but instead highlights a decentralised mode of territorial management.\n\nMehdi Ghouirgate, in L\u2019ordre almohade, identifies a link between Almoravid use of the \nveil (lith\u0101m) and the delegation of power. By visually differentiating the ruling elites from \nthe rest of society, the veils of the Almoravids created an association between all who \nwore the veil and the exercise of power. Anyone who wore the veil became an indistinct \n\n14.", "start_char_idx": 22381, "end_char_idx": 25355, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5d2fa752-267e-480e-b728-407373cb8247": {"__data__": {"id_": "5d2fa752-267e-480e-b728-407373cb8247", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9931989b-8aec-4dfe-9582-de19b6a77f9e", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "487f39d011e0a782c4455c81a63aef634554116551d6c47307119bbbe6e2adcd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8f0d8f14-f041-4d33-9f5b-cadcd3974bf1", "node_type": "1", "metadata": {}, "hash": "793460cb23a364265c2f4c8112a15f236fd1851cfe70d876e7a4c05c004af9b3", "class_name": "RelatedNodeInfo"}}, "text": "Anyone who wore the veil became an indistinct \n\n14.  They were written by Ab\u016b Bakr Ibn al-Qas\u012bra on behalf of \u02bfAl\u012b b. Y\u016bsuf from his camp in the outskirts of \nCordoba: wa huwa al-n\u0101\u02beib \u02bfann\u0101 f\u012b tadb\u012brikum wa iq\u0101mat um\u016brikum wa siy\u0101sat \u1e63agh\u012brikum aw kab\u012brikum laysa \nli-a\u1e25ad ma\u02bfahu f\u00ee dhalika yad [\u2026] wa \u1e25akamn\u0101hu f\u012b jam\u012b\u02bfikum [\u2026] wa m\u0101 fa\u02bfala min dhalika kulluhu fa-na\u1e25nu \nfa\u02bfaln\u0101h wa m\u0101 q\u0101la f\u012bhi fa-kaann\u0101 na\u1e25nu quln\u0101hu [\u2026] bi-lis\u0101nin\u0101 yatakallam [\u2026] fa sma\u02bf\u016b wa \u1e6d\u012b\u02bf\u016b wa l\u0101 ta\u1e2b\u0101laf\u016bhu \n(M. A. Makk\u012b., \u201cWath\u0101\u02beiq ta\u02ber\u012bkhiyya jad\u012bda \u02bfan \u02bfa\u1e63r al-Murabi\u1e6d\u012bn,\u201d Revista Del Instituto de Estudios Isl\u00e1micos de \nMadrid 7\u20138 (1960 1959): 109\u201398, letters n\u00b0 5, 6 and 7: 174-177).\n\n15.  The average length of a governor\u2019s term was two and a half years, which reveals the full control over \ngovernment careers by the sovereign.\n\n16.  Ghouirgate, L\u2019ordre almohade, 177-178.\n\n\n\n158  \u2022  Pascal Buresi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nrepresentative of the Emir.17 The \u201cethnic\u201d dimension in the historiography on the wearing \nof the lith\u0101m in al-Andalus is well known. The Andalusis would have been boldly opposed \nto the Berber domination of the Almoravids, who would have been considered crude louts, \nbarely out of the desert. But the distinctions between the Almoravids and non-Almoravids \nin Ibn \u02bfAbd\u016bn\u2019s manual of \u1e25isba, written at the beginning of the sixth/twelfth century by \nan Andalusi scholar, were influenced by the communal nature of the laws, the protection of \nthe privileges of officers, social distinctions, and the positioning of scholars against violence \nin the city, rather than by an opposition of an ethnic nature or a manifestation of a kind \nof Andalusi nationalism.18 Ibn \u02bfAbd\u016bn\u2019s main concern does not seem to be the superiority \nof the Andalusis. Instead, his focus is on the respect garnered by elite social standing and \nlegitimate political authority, whether foreign or local. Additionally, this manual contains \nthe opposition of a lawyer to factors that might lead to disorder, in particular individuals \ncarrying weapons within the community. If the ruling class had the sole right to wear the \nveil as a sign of distinction and respect, it was certainly not permissible for a simple man-at-\narms to also wear one. As a sign of respect that was meant for an Almoravid officer, the \nlith\u0101m was usurped from the nobility when it was worn by people considered undeserving \nof it. It was against this usurpation that Ibn \u02bfAbd\u016bn rebelled, not in the name of a kind of \nAndalusi pre-nationalism against a Berber domination.\n\nThe last feature of this period of Almoravid domination that this paper will examine \nis, on the one hand, the relationship of the sovereigns with the \u02bfulam\u0101\u02be and the Maliki \nschool of law and, on the other hand, the relationship between the central power and \nthe provincial legal-judiciary elites. In al-Andalus the political disintegration of the fifth/\neleventh century made room for the emergence of local elites in the different Taifa courts. \nIn the fifth/eleventh century it was the \u201csecular\u201d elites, the kutt\u0101b, who emerged.", "start_char_idx": 25304, "end_char_idx": 28372, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8f0d8f14-f041-4d33-9f5b-cadcd3974bf1": {"__data__": {"id_": "8f0d8f14-f041-4d33-9f5b-cadcd3974bf1", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5d2fa752-267e-480e-b728-407373cb8247", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "a005da2db7e68ed56e7abeeb0c04e1f1e0c7c6fc59e89165dfd070a406d18d9a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4ed576bc-fb22-47cd-8633-c9d8bd4e92a3", "node_type": "1", "metadata": {}, "hash": "1b3ef6c60989aae5447b6a56759c1879f455c4a16b7e223b624434d4a88a3779", "class_name": "RelatedNodeInfo"}}, "text": "Bruna \nSoravia characterised the most famous representatives of this elite element as king-makers.19 \nHowever, in the middle of the sixth/twelfth century, in the midst of the Almoravid crisis, it \nwas the \u201creligious\u201d elites who seized power, as they had in Seville or Granada. This was only \npossible because their power had been asserted under the reign of the Almoravids. At first \nthe Almoravid rulers attempted to force Maghribis into positions of responsibility in the \ncities of al-Andalus, but then they had to compromise with the great local families.20 Thus, \nin 490/1097, \u02bfAbd All\u0101h b. \u02bfAl\u012b b. \u02bfAbd al-Malik Ibn Samaj\u016bn, who belonged to a family that \nwas close to the Emir and had been earlier appointed q\u0101\u1e0d\u012b of Algeciras, was appointed q\u0101\u1e0d\u012b \n\n17.  Ghouirgate, L\u2019ordre almohade, 63.\n18.  E.g.: Ibn \u02bfAbd\u016bn advised that four of the ten auxiliaries (\u02bfawn-s) of the q\u0101\u1e0d\u012b of Seville ought to be black \n\nBerbers in cases concerning the Almoravids (Article 99). Ibn \u02bfAbd\u016bn thus reserved the use of the veil (lith\u0101m) \nto \u1e62an\u1e25\u0101ja, Lamt\u016bna, and Lam\u1e6da and prohibited it to the mercenaries and the militias of black Berbers, because \nthe veil should be a distinctive sign of the Almoravids \u201cwho must be regarded with honor and respect and who \nshould receive aid and assistance\u201d (Article 56).\n\n19.  B. Soravia, \u201cEntre bureaucratie et litt\u00e9rature: la kit\u0101ba et les kutt\u0101b dans l\u2019administration de l\u2019Espagne \numayyade,\u201d Al-Mas\u0101q 7 (1994): 165\u2013200.\n\n20.  For a complete study of the appointments of judges in the Almoravid period, see R. El Hour, La \nadministraci\u00f3n judicial almor\u00e1vide en al-Andalus: \u00e9lites, negociaciones y enfrentamientos (Helsinki, 2006).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nPreparing the Almohad Caliphate: The Almovarids  \u2022  159\n\nof Granada by Y\u016bsuf b. Tashf\u012bn himself.21 However, the tensions with the population and \nwith the fuqah\u0101\u02be from Granada provoked the dismissal of the judge.22 Twenty years later, \nanother North African Berber, Khall\u016bf b. Khalaf All\u0101h, was appointed q\u0101\u1e0d\u012b, though the post \nwas quickly reclaimed by a major local lineage. Also in Valencia it seems that there was an \nattempt to impose a Maghribi q\u0101\u1e0d\u012b and kha\u1e6d\u012bb by the Almoravid q\u0101\u02beid al-Mazdal\u012b.23 All of \nthese attempts ultimately failed and the Almoravids were forced to come to terms with the \nlocal Andalusi elites who continued to exercise the office of the judicature and to control its \naccess throughout this period, to the point that they were able to claim power during the \ncrisis of Almoravid power in the middle of the sixth/twelfth century.\n\nNegotiation with the Andalusi religious elites and, to a lesser extent, Maghribis, became \nall the more necessary as the Almoravids had chosen a path of legalism and respect of the \nMaliki school. The two pillars on which Y\u016bsuf b. Tashf\u012bn built his emirate were thus the \ntwo legal requirements of direct concern to the people of al-Andalus: respect for a tax \nregime that was framed and limited by the sacred texts, and military unity to confront the \nChristian kingdoms on the Peninsula. Military defeats24 and the proliferation of non-Koranic \ntaxes eventually undermined the legitimacy of the Almoravid sovereigns in al-Andalus, who \nwere at the same time weakened by the Almohad rebellion.", "start_char_idx": 28373, "end_char_idx": 31615, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4ed576bc-fb22-47cd-8633-c9d8bd4e92a3": {"__data__": {"id_": "4ed576bc-fb22-47cd-8633-c9d8bd4e92a3", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8f0d8f14-f041-4d33-9f5b-cadcd3974bf1", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "423d3882f33bf92df5f3390fc595dc20fc7a90168983fb1b1b61eaa12e716a66", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "521363ed-d033-4d29-860f-945269f1aad9", "node_type": "1", "metadata": {}, "hash": "318b19a00f39c3d129647fca1e7fc49ed14a631e2fde87fa0b12f40c81984efc", "class_name": "RelatedNodeInfo"}}, "text": "Almohad Achievements and Continuities\n\nThe differences between the bases of power in the successive eras of the Almoravids \nand Almohads are fairly clear. The former claimed an authority over the Maghrib and \nal-Andalus that was derived from the Abbasid Caliph of Baghdad and they also relied on the \n\u02bfulam\u0101\u02be to legitimate their authority. The latter, however, claimed the universal direction of \nthe umma, refusing any instance of legitimization other than the Mahd\u012b Ibn T\u016bmart and his \n\u201corthodox successors\u201d (al-khulaf\u0101\u02be al-r\u0101shid\u016bn). Even with these differences, it is possible to \nreconstruct an overview of the relationships between the Almohads and the memory and \nheritage of their Almoravid predecessors.\n\nInitially, from the preaching of the Mahd\u012b Ibn T\u016bmart (c. 513/1120-525/1130) until \nthe conquest of Marrakech (541/1147), the opposition was total and the discourse  \n\n21.  M. Lucini, \u201cLos Ban\u016b Samay\u016bn: una familia de cad\u00edes,\u201d Estudios Onom\u00e1sticos Biogr\u00e1ficos de Al-Andalus \n5 (1992): 171\u201398, esp. 186.\n\n22.  F. Rodr\u00edguez Mediano, \u201cInstituciones judiciales: cad\u00edes y otras magistraturas,\u201d in El retroceso territorial \nde Al-Andalus: Almor\u00e1vides y Almohades, siglos XI al XIII, ed. M. J. Viguera Mol\u00edns, Historia de Espa\u00f1a, 8/2 \n(Madrid, 1997), 171\u2013186, esp. 175-177.\n\n23.  P. Guichard, Les musulmans de Valence et la Reconqu\u00eate (xie\u2013xiiie si\u00e8cles) (Damas [Paris], 1990), t. 1, 81.\n24.  The military defeats culminated with the disaster of \u201cCullera\u201d or \u201cAlcala\u201d near Alcira on the left bank \n\nof the J\u00facar in Rajab 523/June 1129. It was because of this defeat that Ab\u016b Marw\u0101n Ibn Ab\u012b al-Khis\u0101l reportedly \nwrote a letter insulting the Almoravids: \u201cSons of vile mothers, you flee like wild asses\u2026 The time has come when \nwe will give you a heavy punishment, in which no veil will hide your face, and we will chase you in your Sahara \nand we will wash al-Andalus from your filth\u201d (cited in P. Guichard, Musulmans de Valence, t. 1, 91-92). Episode \nevoked by al-Marr\u0101kush\u012b, Kit\u0101b al-mu\u02bfjib f\u012b talkh\u012b\u1e63 akhb\u0101r al-Maghrib, ed. R. P. A. Dozy (Amsterdam, 1968), \n127-128, ed. Khal\u012bl \u02bfUmr\u0101n al-Man\u1e63\u016br (Beyrouth, 2005), 125, Spanish translation A. Huici Miranda, Lo Admirable \nen el Resumen de las noticias del Magrib (Tetuan, 1955), 134.\n\n\n\n160  \u2022  Pascal Buresi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\npolemical: the Almoravids were accused of supporting an anthropomorphist interpretation \nof the Book (tajs\u012bm) and betraying the text of Revelation. In this way the Almohad \nmovement was constructed in opposition to the power of the reigning dynasty. Their \nideology and militant organization was thus turned towards the fight against the Saharan \nenemy of the plains. There only exists later testimony that reconstructs this period in the \nhagiographic model of the prophetic s\u012bra and messianic or Mahdist movements. Further, \nthese movements themselves had likely tapped into an Islamic, or perhaps pre-Islamic, \ntradition.", "start_char_idx": 31618, "end_char_idx": 34539, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "521363ed-d033-4d29-860f-945269f1aad9": {"__data__": {"id_": "521363ed-d033-4d29-860f-945269f1aad9", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4ed576bc-fb22-47cd-8633-c9d8bd4e92a3", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "63fc7bc5e5c5edc0a1d5945bab1813d549a91039cf85b55ebd1ac03ed7c9c68b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9e95e952-c832-43f3-b3f0-41bfa9573a5d", "node_type": "1", "metadata": {}, "hash": "1edf0c79e89703ba5ef56803e37f6248e0aa8ed08acf23aba43afab7742e9bef", "class_name": "RelatedNodeInfo"}}, "text": "This first phase of the development of the Almohad ideology, compared with the \nAlmoravids, can be linked to the story that describes the meeting between the Mahd\u012b Ibn \nT\u016bmart and Y\u016bsuf b. Tashf\u012bn in the Great mosque in Marrakech:\n\nOnce in Marrakech, the im\u0101m went to the masjid Sawma\u02bfat al-\u1e6d\u016bb (\u201cthe oratory of the \nclay minaret\u201d). We remained there until Friday. Then he went to the congregational \nmosque of Al\u012b b. Y\u016bsuf b. Tashf\u012bn. He found the latter sitting on the mantel of Ibn \nT\u012bzamt. The viziers were standing near him. They said to the im\u0101m:\n\u2014\u201cWelcome the Emir by his title of Caliph.\u201d \n\u2014\u201cWhere is the Emir? I only see veiled (munaqqab\u0101t) courtesans (jaw\u0101r\u012b).\u201d \nAt these words, \u02bfAl\u012b b. Y\u016bsuf took off the veil that covered his face and said to his \nfollowers: \u201cHe\u2019s right!\u201d\nWhen he saw the Emir\u2019s face uncovered, the Infallible said: \n\u2014\u201cThe Caliphate belongs to God and not to you, O \u02bfAl\u012b b. Y\u016bsuf!\u201d And he continued: \n\u201cArise from this denatured [thing] (qum \u02bfan hadhihi al-mughayyarati), and if you \nwant to be an im\u0101m of justice, do not sit yourself on this denatured carpet (hadhihi \nal-ghif\u0101rati al-mughayyarati)!\u201d\nThe Emir pulled it out from under him and gave it back to the one to whom it belonged \nand said to the Mahd\u012b:     \n\n\u2014\u201cWhat has denatured it? (m\u0101 taghayyarah\u0101).\u201d \n\u2014\u201cIt was woven with rot (li-annah\u0101 tu\u02bfqad bi-al-naj\u0101sa),\u201d he answered.25\n\nThe story, constructed as a dialogue between the Mahd\u012b and the Emir, highlights \nthe pre-science of Ibn T\u016bmart.26 His knowledge of hidden things allowed him to \nimmediately distinguish the pure from the impure. However, paradoxically, he was not \nable to distinguish the Emir from the other veiled persons who accompanied him. This  \n\n25.  Interview reported in Ibn Sim\u0101k (attributed to), Al-\u1e24ulal al-mawshiyya, ed. \u02bfAbd al-Q\u0101dir B\u016bb\u0101yah \n(Beyrouth, 2010), 167, and especially by Ab\u016b Bakr b. \u02bf Al\u012b al-\u1e62anh\u0101j\u012b al-Baydhaq, Kit\u0101b akhb\u0101r al-Mahd\u012b Ibn T\u016bmart \nwa ibtid\u0101\u02be dawlati al-Muwa\u1e25\u1e25id\u012bn, ed. \u00c9. L\u00e9vi-Proven\u00e7al (Paris, 1928), 67-68, french transl. \u00c9. L\u00e9vi-Proven\u00e7al, \nDocuments in\u00e9dits d\u2019histoire almohade. Fragments manuscrits du \u2018legajo\u2019 1919 du fonds arabe de l\u2019Escurial, \npubli\u00e9s et traduits avec une introduction et des notes par \u00c9. L\u00e9vi-Proven\u00e7al. (Paris, 1928), 108-109, cited by \nGhouirgate, L\u2019ordre almohade, 52-53.\n\n26.  Ibn T\u016bmart is characterized by his knowledge of things and beings. In the account of his meeting \nwith \u02bfAbd al-Mu\u02bemin, he knows who is \u02bfAbd al-Mu\u02bemin, before him and better than him. He knows both his \nobscure past and his illustrious future. For accounts of the meeting in al-Baydhaq see Documents in\u00e9dits, 85 and \nfollowing, and al-Marr\u0101kush\u012b, Mu\u02bfjib, text 129-130, transl. 156-157.", "start_char_idx": 34540, "end_char_idx": 37221, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9e95e952-c832-43f3-b3f0-41bfa9573a5d": {"__data__": {"id_": "9e95e952-c832-43f3-b3f0-41bfa9573a5d", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "521363ed-d033-4d29-860f-945269f1aad9", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "5996c17292fbdcd947200962435b0f885f90fc1ee8fc8c1b1b37186f8e92360d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7eb83e43-1f05-42c1-bd44-ce4413b86f8e", "node_type": "1", "metadata": {}, "hash": "76ff70639e31c00348be8924508f3d964d80db7e50a20277cfeac52e1d169481", "class_name": "RelatedNodeInfo"}}, "text": "156-157.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nPreparing the Almohad Caliphate: The Almovarids  \u2022  161\n\ndifference\u2014the perception of the impurity of the carpet vs. the non-recognition of the \nfigure of the Emir\u2014creates two figures of authority. The first figure is inspired; he sees the \nreligious things and is distinct from the rest of the mortals because of his own qualities. The \nother figure, dressed as a woman, confuses the genres, ignores the impure nature of the \nobjects he touches, and does not stand out from the ordinary because of either his charisma \nor his extraordinary knowledge. In both cases it is the fabric that creates the connection \nbetween the two orifices: the pure one for speech and the impure one for excrement. M. \nGhouirgate highlights how the Almoravids considered it obscene to show their mouths. This \nstory utilizes this taboo to better discredit these figures: how would it be possible for the \nAlmoravids to govern with accuracy and justice if they could not distinguish the pure from \nthe impure, the men from the women, or, indeed, one part of their anatomy from another? \nFurthermore, the Almoravid Emir is presented as an usurper who, by agreeing to unveil and \nleave the \u201cdenatured carpet,\u201d is implicitly recognised to be completely disqualified from \nusing the title of khal\u012bfat All\u0101h, \u201cGod\u2019s Caliph,\u201d that was reserved for Ibn T\u016bmart and his \nsuccessor \u02bfAbd al-Mu\u02bemin.\n\nThis mention of the term khil\u0101fat All\u0101h in association with the Almoravids is not an \nisolated incident. It can also be found in Ibn \u02bfI\u1e0f\u0101r\u012b\u2019s Bay\u0101n, a \u201cdis-Almohadised\u201d Merinid \nchronicle (\u00c9mile Fricaut\u2019s neologism), concerning the invention of the title of the \u201cprince of \nMuslims\u201d by Y\u016bsuf b. Tashf\u012bn:\n\nThat year, the shaykh-s of the tribes gathered around prince Ab\u016b Ya\u02bfq\u016bb Y\u016bsuf  \nb. Tashf\u012bn and said to him: \n\u2014\u201cYou are God\u2019s Caliph in Maghrib (anta khal\u012bfat All\u0101hi f\u012b al-Maghrib) and you have  \nthe right to call yourself not \u2018commander\u2019 (am\u012br) but rather \u2018commander of the  \nbelievers\u2019 (am\u012br al-mu\u02bemin\u012bn).\u201d He replied to them:\n\u2014\u201cGod forbid that I claim this title, for it is that borne by the Caliphs, and I serve the \nAbbasid Caliph (wa an\u0101 r\u0101jilu al-khal\u012bfati al-\u02bfabbas\u012b), charged with spreading his call  \nin the West (w\u0101 al-q\u0101\u02beimu bi-da\u02bfwatihi f\u012b bil\u0101di al-Gharb).\u201d\n\u2014\u201cYou need a title that distinguishes you.\u201d\n\u2014\u201cSo it will be \u2018Commander of the Muslims\u2019 (am\u012br al-muslim\u012bn).\u201d\n\nIt is said that it is he who chose this title for himself and that he ordered the secretaries \nof the chancellery to write letters with this title, in his name or in addressing him.27\n\nIn both of these cases, it is the prince\u2019s entourage that assigns the title to the Almoravid \nsovereign, possibly along with that of \u201ccommander of the believers.\u201d That these two \nchronicles\u2014one Almohad, intended for an Eastern population, and the other post-Almohad\u2014 \nmention the presentation of the title of \u201cGod\u2019s Caliph\u201d to the Almoravid Emir, shows that \nthe fifth/eleventh century Almoravid political construction was important enough that its \nfounder could claim the Caliphate at least as much as his Umayyad and Fatimid predecessors.  \n\n27.  Ibn \u02bfIdh\u0101r\u012b, Bay\u0101n, t. 4, 27.\n\n\n\n162  \u2022  Pascal Buresi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nA new era began after the conquest of Marrakech in 541/1147.", "start_char_idx": 37213, "end_char_idx": 40488, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7eb83e43-1f05-42c1-bd44-ce4413b86f8e": {"__data__": {"id_": "7eb83e43-1f05-42c1-bd44-ce4413b86f8e", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9e95e952-c832-43f3-b3f0-41bfa9573a5d", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "fedfad2598f339ba52d4921164c5cfddae74a1a722c81bb2b57e70eeab7be588", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a363e899-1ec0-4ccb-8885-f0c78cf01f00", "node_type": "1", "metadata": {}, "hash": "0e2117cbe862dd99ad846387a579aff56217f91558fc061f623426796420520e", "class_name": "RelatedNodeInfo"}}, "text": "The last Almoravid \nsovereign was executed, the principal city of the central Maghrib joined the Almohad \nmovement, and the capital of the emirate fell. However, after al-M\u0101ss\u012b\u2019s revolt in 542/1148, \nall the provinces (except Marrakech and Fez) required that the Almohads change from their \noriginal militant organization into a territorial administration, and appeal to the skilled \nancient elites, whose support was essential in ensuring control over a territory where they \nstill retained some power: the central Maghrib and al-Andalus. \u02bfAbd al-Mu\u02bemin, the first \nAlmohad Caliph, attempted to use the Almoravid heritage. Judges, administrators, possibly \nthe tribes, and even the great dignitaries who had served the fallen dynasty were integrated \ninto the Almohad imperial administration. That is the case, for example, of the k\u0101tib Ibn \n\u02bfA\u1e6diyya who became, as Vizier for a time, the closest advisor and favorite of \u02bfAbd al-Mu\u02bemin \n(r. 524/1130-558/1163).28 Similarly, Yint\u0101n b. \u02bfUmar, who led the Almoravid troops during \nthe first victorious battle against Ibn T\u016bmart, became Vizier. He was supposedly spared \nfor having defended Ibn T\u016bmart during his interview with \u02bfAl\u012b b. Y\u016bsuf b. Tashf\u012bn. His \nsubsequent appointment to the post of Vizier demonstrated the confidence he had \ninspired in the Almohad sovereign, despite his former responsibilities in the heart of the \nAlmoravid regime. Generally, the families of the secretaries seem to have retained their \npower despite the change in dynasty. Ab\u016b al-\u1e24akam \u02bfAl\u012b b. Mu\u1e25ammad b. \u02bfAbd al-Malik \n\u02bfAbd al-\u02bfAz\u012bz al-Lakhm\u012b al-Murkh\u012b was the secretary for \u02bfAbd al-Mu\u02bemin, following his \nfather, who held the same position under \u02bfAl\u012b b. Y\u016bsuf b. Tashf\u012bn. Similarly, when \u02bfAbd \nal-Mu\u02bemin decided to restore Cordoba as the capital of al-Andalus, he entrusted this task \nto a former Almoravid dignitary, Barr\u0101z b. Mu\u1e25ammad al-Mass\u016bf\u012b.29 Many other examples \nof the continuity of careers between the two dynasties can be seen in the Chancellery, in \nthe legal-judicial field (with the Ban\u016b Rushd), and even in the control of the armies (e.g. the \nBan\u016b Maym\u016bn, the Almoravid admirals of the fleet). The Almohad sovereign also exploited \ncertain episodes from Almoravid history for their political and religious value; for example, \n\u02bfAbd al-Mu\u02bemin asked Ibn \u02bfA\u1e6diyya to bring forward those who participated in the battle of \nUcl\u00e9s, an Almoravid victory, where the heir-apparent of Castile-Le\u00f3n died, in 501/1108. \n\u02bfAbd All\u0101h b. Zayd\u016bn and \u02bfUmar b. T\u016brzig\u012bn min ashy\u0101kh al-Lamt\u016bna were thus invited to \nparticipate with the shaykh-s of the jund at the High Council (al-majlis al-\u02bf\u0101l\u012b), where, after \nhaving testified, they were rewarded with 500 dinars each, while the Almohad shaykh-s in \nattendance received 100.30\n\nUntil the beginning of the seventh/thirteenth century, the Ban\u016b Gh\u0101niya resistance, \ndescendants of the Almoravid sovereign who were sheltered in the Balearic Islands, put \nthe integration of the ancient Almoravid elites at risk. Ibn \u02bfA\u1e6diyya and his brother were \nultimately executed as the result of a plot carried out by some Almohads who were jealous \n\n28.", "start_char_idx": 40489, "end_char_idx": 43610, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a363e899-1ec0-4ccb-8885-f0c78cf01f00": {"__data__": {"id_": "a363e899-1ec0-4ccb-8885-f0c78cf01f00", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7eb83e43-1f05-42c1-bd44-ce4413b86f8e", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "8b64128b5404a74f2b0d35c7d7107957af9a65469d032ab67683d20895e996ed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "302c2fa4-4f02-43af-919f-61b2ad9835ec", "node_type": "1", "metadata": {}, "hash": "6d1ea87e2fce58c476e6d13d9aa01b110294caeb41ac5990e6294a2b7afdf0ef", "class_name": "RelatedNodeInfo"}}, "text": "Ibn \u02bf A\u1e6diyya was married to Y\u016bsuf b. Tashf\u012bn\u2019s grand-daughter and his brother-in-law was Ibn al-\u1e62a\u1e25r\u0101wiyya, \na notorious, fierce and stubborn Almoravid rebel who repented and was forgiven by the Almohads in 550/1155.\n\n29.  Ibn \u1e62\u0101\u1e25ib al-\u1e62al\u0101, Al-Mann bi-al-im\u0101ma, ed. \u02bfAbd al-H\u0101d\u012b T\u0101z\u012b (Beyrouth, 1987), 138-139.\n30.  Ibn al-Qatt\u0101n, Na\u1e93m al-jum\u0101n, ed. M. \u02bfA. Makk\u012b (Beyrouth, 1990), 177-178. There is a precedent for this, \n\nin the story of the battle of Yarm\u016bk by Bal\u02bfam\u012b. Kh\u0101lid b. al-Wal\u012bd made those who participated in the battle of \nBadr leave from the ranks and demanded that they pray instead of fight (cited in Les quatre premiers califes, \nextrait de la Chronique de Tabari (m. 922), translated by Hermann Zotenberg, Sindbad, Paris, 1981, pp. 108-110).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nPreparing the Almohad Caliphate: The Almovarids  \u2022  163\n\nof their power. It is not known if their ties to the earlier power was the determining factor \nin their fate, or, rather, if they were killed because of their acquired power and the danger \ninherent to being in the proximity of the prince.31 After \u02bfAbd al-Mu\u02bemin\u2019s death in 558/1163, \nthe exclusion of the heir, Mu\u1e25ammad Ab\u016b \u02bfAbd All\u0101h, can also be attributed to his Almoravid \nancestry as his mother came from S\u016bs. The future Caliph, Ab\u016b Ya\u02bfq\u016bb, and his half-brother \nAb\u016b \u1e24af\u1e63, grandsons from the maternal side of a Ma\u1e63m\u016bda judge, were more skilled in \ndealing with the system of tribal hierarchy that the Almohads were implementing. However, \nthis opposition appears to have been of a political nature as much as an ideological one. This \nalso applies to the elimination of the brothers of the Mahd\u012b Ibn T\u016bmart in 552/1157-1158. As \nthe main body of Almohad ideology formed gradually, including the apocryphal draft of the \nwritings of the Mahd\u012b, one might ask whether the Almohad opposition to the Maliki school \nmight not also have been based on a political rationale rather than a dogmatic one, in order \nto compete with the local elites who, through the patrimonial heritage of judicial offices, \nformed an \u201caristocratic judicature\u201d with great financial power in al-Andalus.32\n\nThe portrait painted by al-Marr\u0101kush\u012b of the Almoravid sovereign, \u02bfAl\u012b b. Y\u016bsuf b. Tashf\u012bn, \nin his Mu\u02bfjib, reveals that Almohad writers were selective in their appreciation of the \nAlmoravids and that they only paid tribute to certain sovereigns of the Saharan dynasty. As \nit was intended for an Eastern audience, the characters in this narrative consisted of princes \nwho were famous for their piety. Criticisms are actually reflected in certain explanations or \ndetails, and contributed to the value of the path followed by the Almohad Caliphs: \n\nWhen he succeeded his father, he took the same title of am\u012br al-muslim\u012bn (\u2018Commander \nof the Muslims\u2019) and called his companions \u201cAlmoravids.\u201d He followed the path taken \nby his father (\u02bfal\u0101 sunan ab\u012bhi) in choosing the jih\u0101d; in terrorising the enemy (ikh\u0101fat \nal-\u02bfaduww); and in defending the country (wa \u1e25im\u0101yat al-bil\u0101d).", "start_char_idx": 43612, "end_char_idx": 46623, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "302c2fa4-4f02-43af-919f-61b2ad9835ec": {"__data__": {"id_": "302c2fa4-4f02-43af-919f-61b2ad9835ec", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a363e899-1ec0-4ccb-8885-f0c78cf01f00", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "12df2ede637642da03c807379d87d8b41a349e9319a9338c99c919992451e8ab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cf1250a2-47c4-43ed-97c9-c01a0f582806", "node_type": "1", "metadata": {}, "hash": "0e74572af2f4ee99aa1df00ec7460da6409bea0f0aa8609145d060b34dab5807", "class_name": "RelatedNodeInfo"}}, "text": "He had good behavior \nand good intentions, a noble soul, he stayed away from injustice (ba\u02bf\u012bdan \u02bfan al-\u1e93ulm); \nhe was closer to the hermits (zuhh\u0101d) and the ascetics (mutabattil\u012bn) than the king \n(mul\u016bk) and the dominant ones (mutaghghalib\u012bn). Very attached to the people of the \nLaw and Religion, he made no decisions in his kingdom without first consulting the \ndoctors of the Law (mush\u0101warat al-fuqah\u0101\u02be). When he appointed a q\u0101\u1e0d\u012b, he demanded \nthat they appeal to four doctors of the Law, when making any decision.33\n\n\u02bfAl\u012b\u2019s piety, presented here as a quality, becomes a flaw due to his over-the-top character \nand the excessive caution that it generated in him. It is in this way that the Almoravids \n \n\n31.  A. K. Bennison, \u201cTribal Identities and the Formation of the Almohad Elite: The Salutory Tale of Ibn \n\u02bfAtiyya,\u201d in M. Meouak (ed.), Biograf\u00edas Magreb\u00edes: Identidades y Grupos Religiosos, Sociales y Pol\u00edticos en el \nMagreb Medieval, Estudios Onom\u00e1sticos Biogr\u00e1ficos de Al-Andalus, XVII (CSIC, 2012), 245\u201371.\n\n32.  On this question, see M. Fierro, \u201cThe Q\u0101\u1e0d\u012b as Ruler,\u201d in Saber religioso y poder politico en el Islam: \nactas del Simposio Internacional (Granada, 15-18 octubre 1991) (Madrid, 1994), 71\u2013116. The figure of the judge \nbenefitted from his dedication to the \u02bfilm (the monopoly over the transmission of science had a strong power \nof legitimization), but also from his financial strength. This judge-wealth relationship is a topos in the Arab \nsources and clearly designates the judicature as a source of political power.\n\n33.  al-Marr\u0101kush\u012b, Mu\u02bfjib, ed. 122, Spanish translation 127.", "start_char_idx": 46624, "end_char_idx": 48228, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cf1250a2-47c4-43ed-97c9-c01a0f582806": {"__data__": {"id_": "cf1250a2-47c4-43ed-97c9-c01a0f582806", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "302c2fa4-4f02-43af-919f-61b2ad9835ec", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "c1d8b499c259103558ccc9d988179fde9de1e447f452d685b93260ce39c5f4bd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b215ce80-490c-4401-85f9-093e1ce6137a", "node_type": "1", "metadata": {}, "hash": "2535618e16d86cef10a79b99dcd1e3ff2506f7cb9783eff76976bf649559b5c4", "class_name": "RelatedNodeInfo"}}, "text": "122, Spanish translation 127.\n\n\n\n164  \u2022  Pascal Buresi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nserved as counter-models and shaped, in part, representations of the Almohad power by the \ncourt authors.\n\nConclusion\n\nIf the often-rewritten chronicles do not allow us to know whether the idea of the \nCaliphate was present with the first Almoravids, then the later sources, by the credit they \ngranted to this notion and by certain allusions, reveal that the Caliphate was the target \nof all important powers in the Maghrib in the fifth/eleventh century. The etymology of \nthe place-name, \u2018Marrakech,\u2019 composed from am\u016br and Y\u0101kush and meaning \u201cThe City \nof God,\u201d reveals the original nature of the political-religious project of the Almoravids: \nthe construction of a city of God on earth. The recognition of the Abbasid authority was \ntherefore a pragmatic and cautious path chosen by the Almoravids. However, it was the \npolitical structures that they founded in both the Maghrib and al-Andalus that paved the \nway for the Almohad emancipation. The conservation of the capital and the semantic \nrevitalization of its name by \u02bfAbd al-Mu\u02bemin ensured that the Almohad mission was a \nprogression from the Almoravid movement. The Almohad authors also presented the \naccession of the Almoravids in a positive manner. This can be seen in a passage from the \nMu\u02bfjib that equates the assimilation of al-Andalus at the end of the fifth/eleventh century \nwith the j\u0101hiliyya, and consequently, in implicit terms, the intervention of Y\u016bsuf b. Tashf\u012bn \nin the unification of the Arabian Peninsula by Mu\u1e25ammad: \n\nThe situation of the kings of al-Andalus, after the fitna, resembled the situation of the \nkings of the Ta\u02beifas of Persia after the murder of Darius, son of Darius. The situation \nof al-Andalus was weakening; its borders were troubled; the appetite of its Christian \nneighbours increased; and they multiplied their interventions. This lasted in this \nway until God assembled the word, resolved the objections, organized the group, \nsuppressed the dissents, strengthened the religion, elevated the word of Islam, and \nbroke the ambitions of the enemy through the fortunate intervention of the Prince of \nthe Muslims (am\u012br al-muslim\u012bn) and Defender of the religion (n\u0101\u1e63ir al-d\u012bn), Ab\u016b Ya\u02bfq\u016bb \nY\u016bsuf b. Tashf\u012bn al-Lamt\u016bn\u012b\u2014Peace of God in his soul.34\n\nIn the system of government that was developed in the fifth/eleventh century, the \nAlmoravids imposed the faq\u012bh as a point of legitimization and a source of law. They also \ndelegated a fraction of their power to the provincial governors, as shown through the \nproclamation and leadership of the jih\u0101d as well as coin production. The Almohads thus \naligned their legitimacy and authority in the person of the im\u0101m-Caliph, who had a \nmonopoly over all functions, including that of Supreme Judge, general in chief of the army \nof the faithful, interpreter of the Rule, and as the source of the Law. This resulted in the \nAlmohad Era, from the military perspective, through the disappearance of the summer \nborder raids and by an increasing number of truces. The jih\u0101d gave rise to the formation \nof large Caliphal armies led personally by the im\u0101m (in 547/1153, 556/1161, 567/1172, \n \n\n34.  al-Marr\u0101ku\u0161\u012b, Mu\u02bfjib, ed. 64, Spanish translation 74.", "start_char_idx": 48199, "end_char_idx": 51475, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b215ce80-490c-4401-85f9-093e1ce6137a": {"__data__": {"id_": "b215ce80-490c-4401-85f9-093e1ce6137a", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cf1250a2-47c4-43ed-97c9-c01a0f582806", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "871c0c20fa3dcb754c2a0b9435b82e88c4144eb1a9cb527cefed96a18035352c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e10d662f-eccb-475b-becd-be83ee3a297c", "node_type": "1", "metadata": {}, "hash": "b5c3c5dc57bad6bd3017c29362d67a6942a8434c65307dfb37efa39be866309d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nPreparing the Almohad Caliphate: The Almovarids  \u2022  165\n\n580/1184, 591/1195, 601/1205, 607/1211, 608/1212) and, from a monetary perspective, \nthrough the removal of any reference to the date or the workshop stamped on dinars and \ndirhams. The provincial Almohad organization was thus the culmination of a process set \nin place by the Almoravids through the development of nation-state structures with a \nconcentrated and extreme centralization of powers.", "start_char_idx": 51479, "end_char_idx": 51962, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e10d662f-eccb-475b-becd-be83ee3a297c": {"__data__": {"id_": "e10d662f-eccb-475b-becd-be83ee3a297c", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b215ce80-490c-4401-85f9-093e1ce6137a", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ade781031eefcfcfd71cbfcf02c5d5f2b55c9579ccc90a15929c8901240f7a6a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e956905e-f6fa-4941-bb0d-2c586c364166", "node_type": "1", "metadata": {}, "hash": "f102a26e370eed7d85f04998df6fcea8c84e8de6e50248a29cecf32faab02e02", "class_name": "RelatedNodeInfo"}}, "text": "166  \u2022  Pascal Buresi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nSources\n\nal-Marr\u0101kush\u012b. Kit\u0101b al-mu\u02bfjib f\u012b talkh\u012b\u1e63 akhb\u0101r al-Maghrib. Ed. Reinhart Pieter Anne Dozy. \nAmsterdam: Oriental Press, 1968.\n\n\u2014\u2014\u2014. Kit\u0101b Al-Mu\u02bfjib f\u012b talkh\u012b\u1e63 akhb\u0101r al-Maghrib. Ed. Khal\u012bl \u02bfUmr\u0101n al-Man\u1e63\u016br. Beyrouth: \nD\u0101r al-Kutub al-\u02bfilmiyya, 2005.\n\nal-Baydhaq, Ab\u016b Bakr b. \u02bfAl\u012b al-\u1e62anh\u0101j\u012b. Kit\u0101b akhb\u0101r al-Mahd\u012b Ibn T\u016bmart wa ibtid\u0101\u02be \ndawlati al-Muwa\u1e25\u1e25id\u012bn. Ed. \u00c9variste L\u00e9vi-Proven\u00e7al. Paris: Geuthner, 1928.\n\nHopkins, J. F. P., and Nehemia Levtzion, eds. Corpus of Early Arabic Sources for West \nAfrican History. Princeton, N.J: Markus Wiener Publishers, 2000.\n\nHuici Miranda, Ambrosio. Lo Admirable En El Resumen de Las Noticias Del Magrib. \nColecci\u00f3n de Cr\u00f3nicas \u00c1rabes de La Reconquista, IV. Tetuan: Editora Marroqu\u00ed, 1955.\n\nIbn al-Qatt\u0101n. Na\u1e93m al-Jum\u0101n. Edi. Ma\u1e25m\u016bd \u02bfAl\u012b Makk\u012b. Beyrouth: D\u0101r al-Gharb al-Isl\u0101m\u012b, \n1990.\n\nIbn \u1e62\u0101\u1e25ib al-\u1e62al\u0101, \u02bfAbd al-Malik ibn Mu\u1e25ammad. Al-Mann bi-al-im\u0101ma. Ed. \u02bfAbd al-H\u0101d\u012b \nT\u0101z\u012b. Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1987.\n\n\u2014\u2014\u2014. Al-Mann bil-im\u0101ma [por] Ibn \u1e62\u0101\u1e25ib al-Sal\u0101. Estudio preliminar, traducci\u00f3n e \u00edndices \npor Ambrosio Huici Miranda. Trans. Ambrosio Huici Miranda. Valencia: Anubar, 1969.\n\nIbn Sim\u0101k, attributed to. Al-\u1e24ulal al-mawshiyya. Ed. \u02bfAbd al-Q\u0101dir B\u016bb\u0101yah. Beirut: D\u0101r \nal-Kutub al-\u02bfilmiyya, 2010.\n\nIbn \u02bfIdh\u0101r\u012b. Al-Bay\u0101n Al-Mughrib. Ed. I\u1e25s\u0101n \u02bfAbb\u0101s. 4 vols. Beirut: D\u0101r al-Thaq\u0101fa, 1983.\n\nBibliography\n\nBaadj, Amar Salem. Saladin, the Almohads and the Ban\u016b Gh\u0101niya: The Contest for North \nAfrica (12th and 13th Centuries). Studies in the History and Society of the Maghrib, \nvolume 7. Boston: Brill, 2015.\n\nBashir, Shahzad. \u201cOn Islamic Time: Rethinking Chronology in the Historiography of Muslim \nSocieties.\u201d History and Theory 53/4 (December 2014): 519\u201344.\n\nBel, Alfred. Les Benou Ghanya et leur lutte contre l\u2019Empire Almohade. Paris: Leroux, 1903.\n\nBennison, Amira K. \u201cTribal Identities and the Formation of the Almohad \u00c9lite: The Salutory \nTale of Ibn \u02bfA\u1e6diyya.\u201d In Mohamed Meouak (ed.). Biograf\u00edas Magreb\u00edes: Identidades \ny Grupos Religiosos, Sociales y Pol\u00edticos en el Magreb Medieval, 245\u201371. Estudios \nOnom\u00e1sticos Biogr\u00e1ficos de Al-Andalus, XVII. CSIC, 2012.", "start_char_idx": 51967, "end_char_idx": 54145, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e956905e-f6fa-4941-bb0d-2c586c364166": {"__data__": {"id_": "e956905e-f6fa-4941-bb0d-2c586c364166", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e10d662f-eccb-475b-becd-be83ee3a297c", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "7127caf13d1d73b525df42492f13865d26f687a26adb2676016ef795c8355380", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3a994c04-b7d3-46a7-add2-17888e1d2e6b", "node_type": "1", "metadata": {}, "hash": "07857d3fa2999bd308eb312b8f32c9e9bbccf30db0ed15892fd28e7404a5e2ab", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nPreparing the Almohad Caliphate: The Almovarids  \u2022  167\n\nBorrut, Antoine. \u201cVanishing Syria: Periodization and Power in Early Islam.\u201d Der Islam 91/1 \n(2014): 37\u201368.\n\nCook, Michael Allan. \u201cMuhammad\u2019s Deputies in Medina.\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 1\u201367.\n\nEl Hour, Rachid. La administraci\u00f3n judicial Almor\u00e1vide en al-Andalus: \u00e9lites, negociaciones \ny enfrentamientos. Suomalaisen Tiedeakatemian Toimituksia. Sarja Humaniora 340. \nHelsinki: Academia Scientiarum Fennica, 2006.\n\nFierro, Maribel. \u201cThe Q\u0101\u1e0d\u012b as Ruler.\u201d In Saber religioso y poder politico en el Islam: actas \ndel Simposio Internacional (Granada, 15-18 octubre 1991), 71\u2013116. Madrid: Agencia \nespa\u00f1ola de cooperaci\u00f3n internacional, 1994.\n\nGarcin, Jean-Claude, ed. \u00c9tats, soci\u00e9t\u00e9s et cultures du monde musulman m\u00e9di\u00e9val: xe-xve \nSi\u00e8cle. 3 vols. Nouvelle Clio. Paris: PUF, 2000.\n\nGhouirgate, Mehdi. L\u2019ordre almohade (1120 - 1269): une nouvelle lecture anthropologique. \nTempus. Toulouse: Presses Universitaires du Mirail, 2014.\n\nGuichard, Pierre. Les musulmans de Valence et la reconqu\u00eate : xie-xiiie si\u00e8cles, 1. Les \nmusulmans de Valence et la reconqu\u00eate. Damas [Paris]: Institut fran\u00e7ais de Damas \n[diff. J. Maisonneuve], 1990.\n\nLagard\u00e8re, Vincent. \u201cAb\u016b Bakr b. Al-\u02bfArab\u012b, Grand Cadi de S\u00e9ville.\u201d Revue de l\u2019Occident \nMusulman et de La M\u00e9diterran\u00e9e 40 (1985): 91\u2013102.\n\nL\u00e9vi-Proven\u00e7al, \u00c9variste. Documents in\u00e9dits d\u2019histoire almohade. Fragments manuscrits du \n\u2018legajo\u2019 1919 du fonds arabe de l\u2019Escurial, publi\u00e9s et traduits avec une introduction et \ndes notes par E. L\u00e9vi-Proven\u00e7al. Paris: Librairie Orientaliste Paul Geuthner, 1928.\n\n\u2014\u2014\u2014. \u201cLe Titre Souverain des Almoravides et sa L\u00e9gitimation par le Califat \u02bfabb\u0101side.\u201d \nArabica 2 (1955): 265\u201388.\n\nLucini, Mercedes. \u201cLos Ban\u016b Sama\u0177\u016bn: una familia de cad\u00edes.\u201d Estudios Onom\u00e1sticos \nBiogr\u00e1ficos de Al-Andalus 5 (1992): 171\u201398.\n\nMakk\u012b, Ma\u1e25m\u016bd \u02bfAl\u012b. \u201cWath\u0101\u02beiq ta\u02ber\u012bkhiyya jad\u012bda \u02bfan \u02bfa\u1e63r al-Murabi\u1e6d\u012bn.\u201d Revista Del \nInstituto de Estudios Isl\u00e1micos de Madrid 7\u20138 (1960 1959): 109\u201398.\n\nMart\u00ednez-Gros, Gabriel. L\u2019id\u00e9ologie Omeyyade: la construction de la l\u00e9gitimit\u00e9 du Califat de \nCordoue (Xe-XI- si\u00e8cles). Madrid: Casa de Vel\u00e1zquez, 1992.\n\nMouton, Jean-Michel. \u201cLa Conqu\u00eate de la Cyr\u00e9na\u00efque et de la Tripolitaine par Qar\u0101q\u016bsh: \ninitiative individuelle ou entreprise d\u2019\u00c9tat?\u201d In Aux Rivages Des Syrtes: La Libye, \nEspace et D\u00e9veloppement de l\u2019Antiquit\u00e9 \u00e0 Nos Jours, ed. Chantal Chanson-Jabeur, \n59\u201369. Paris: Centre des Hautes \u00e9tudes sur l\u2019Afrique et l\u2019Asie Modernes, 2000.", "start_char_idx": 54149, "end_char_idx": 56655, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3a994c04-b7d3-46a7-add2-17888e1d2e6b": {"__data__": {"id_": "3a994c04-b7d3-46a7-add2-17888e1d2e6b", "embedding": null, "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6857", "node_type": "4", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "ed9c71e349024e2ae63b564bd6b5a80abdfe9e12cfe9ef80f6577ce60570536d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e956905e-f6fa-4941-bb0d-2c586c364166", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "cfb722bf756d0eac8e71a1706bc0a9e78f577e35a4943465986512ceed6e151f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5713f908-87fb-4539-8ba7-834a03d4ef0a", "node_type": "1", "metadata": {}, "hash": "289985d84e24067bc2a0d1afd0ab91d9c42cbd88628697850ad5399a8be3c5db", "class_name": "RelatedNodeInfo"}}, "text": "168  \u2022  Pascal Buresi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nRodr\u00edguez Mediano, Fernando. \u201cInstituciones judiciales: cad\u00edes y otras magistraturas.\u201d In \nEl retroceso territorial de Al-Andalus: Almor\u00e1vides y Almohades, siglos XI al XIII, ed. \nMar\u00eda Jes\u00fas Viguera Mol\u00edns, 171\u201386. Historia de Espa\u00f1a, 8/2. Madrid: Espasa Calpe, \n1997.\n\nSoravia, Bruna. \u201cEntre bureaucratie et litt\u00e9rature: la kit\u0101ba et les kutt\u0101b dans \nl\u2019administration de l\u2019Espagne Umayyade.\u201d Al-Mas\u0101q 7 (1994): 165\u2013200.\n\nViguera Mol\u00edns, Mar\u00eda Jes\u00fas, ed. El retroceso territorial de Al-Andalus: Almor\u00e1vides y \nAlmohades, siglos XI al XIII. Historia de Espa\u00f1a Ram\u00f3n Men\u00e9ndez Pidal, 8/2. Madrid: \nEspasa Calpe, 1997.\n\n\u2014\u2014\u2014. \u201cLas cartas de al-Gaz\u0101l\u012b y al-\u1e6cur\u1e6du\u0161\u012b al soberano almor\u00e1vide Y\u016bsuf b. Tashf\u012bn.\u201d \nAl-Andalus 42 (1977): 340\u201374.", "start_char_idx": 56659, "end_char_idx": 57443, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5713f908-87fb-4539-8ba7-834a03d4ef0a": {"__data__": {"id_": "5713f908-87fb-4539-8ba7-834a03d4ef0a", "embedding": null, "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6861", "node_type": "4", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "bb359bdb76f4cdb807e582d2ef9f9ef7a2fb3c1c86a8c3d11de25caf37456210", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3a994c04-b7d3-46a7-add2-17888e1d2e6b", "node_type": "1", "metadata": {"identifier": "alusur-6857", "author": "Buresi, Pascal ", "title": "Preparing the Almohad Caliphate: The Almoravids*", "date": "2018-11-15", "file": "alusur-6857.pdf"}, "hash": "d2f3bf9d8ae0554ed3f0d56b2af7e46a632e2e993050e59bdeacd25d8bc72d23", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f0cc8899-5d53-4dd9-a316-9b6cc5e94b5e", "node_type": "1", "metadata": {}, "hash": "db24f89b8c0f4fcdeda6b065fbbe3c89e1024f94be956d7316cc8a128f25ce85", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018): 208-214\n\nAl - B a l \u0101 d h u r \u012b  ( d .  8 9 2 )  e x p l a i n s the Arabization of the Umayyad d\u012bw\u0101n with an anecdote about a \nGreek scribe who urinated in the inkpot. \nIn response, we are told, \u02bfAbd al-Malik \ndismissed Greek scribes from their posts \nand changed the language of the adminis-\ntration to Arabic. This is a concise, enter-\ntaining explanation for linguistic change \nin the Near East. Nevertheless, al-Bal\u0101d-\nhur\u012b\u2019s explanation falls somewhat short \nof scholarly expectations. The process of \nArabization was not merely the purview \nof the caliph and his scribes, but rather a \nbroad social phenomenon, as merchants, \nscholars, soldiers, and administrators \nalike turned to Arabic as a lingua franca. \nMuslims used Arabic, the language of the \nQur\u02be\u0101n, to compose religious texts, record \nbills of sale, write philosophical and scien-\ntific texts, and adorn buildings. Jews and \nChristians also composed and engaged \ntexts in Arabic, signaling the appreciation \nof Arabic across religious boundaries. Yet \ndespite the appeal and the undeniable \n\nsignificance of the Arabic language, it did \nnot spread evenly or quickly throughout \nthe entire Islamic world. From Central Asia \nto the Caucasus to the Iberian Peninsula, \nt h e  p o p u l a t i o n s  o f  m a n y  p r o v i n c e s \ncontinued to write and converse in other \nlanguages such as Persian, Armenian, \nCoptic, and Syriac, to name a few. \n\nThe aim of the symposium, \u201cNavigating \nLanguage in the Early Islamic World,\u201d \nwas to situate the history of Arabic and \nArabization within a broader setting of \nlinguistic diversity in the Islamic world. \nThe papers represented a number of \ndifferent approaches to the study of \nthe early Islamic Near East, bringing art \nhistory, linguistics, religion, and history \nto the same table. They also spanned \nthe geographical reaches of the early \nIslamic world with an aim to frame the \ndiscussion across both the Mediterranean \nand the Iranian cultural sphere. The \nparticipants began with three goals: (1) \nto explore evidence of multilingualism \nin an ethnically and religiously pluralist \n\nConference Report\n\nNavigating Language in the Early Islamic World \n(The Marco Institute for Medieval and Renaissance Studies, \n\nThe University of Tennessee, Knoxville, 6-7 April 2018)\n\nConference Organizer: \nAlison M. Vacca (University of Tennessee, Knoxville)\n\nCo-Organizers:  \nAntoine Borrut (University of Maryland)   \n\nManuela Ceballos (University of Tennessee, Knoxville)   \nTina Shepardson (University of Tennessee, Knoxville)\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n209  \u2022  Alison M. VAccA\n\ne n v i r o n m e n t ,  i n c l u d i n g  t h r o u g h \nengagement with studies of the pre-Islamic \nNear East; (2) to investigate the ways that \ncommunities produced, employed, and \ntransformed Arabic in their own settings; \nand (3) to contribute to the ongoing \ndiscussion of textual and oral transmission \nof narratives and historical accounts \nbetween the various languages of the \nIslamic world. \n\nM u r i e l  D e b i \u00e9  ( \u00c9 c o l e  P r a t i q u e  d e s \nHautes \u00c9tudes) opened the symposium \nwith a paper entitled \u201cThe Languages of \nDiplomacy and Religion in the Late Antique \nNear East: the Arab Tribes and Surrounding \nOfficial Languages.\u201d She investigated \nthe diplomatic and religious languages \nof Arab tribes in the period immediately \nbefore the rise of Islam to conclude that \nthe choice of language in each context \nwas dependent on both region and setting.", "start_char_idx": 47, "end_char_idx": 3548, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f0cc8899-5d53-4dd9-a316-9b6cc5e94b5e": {"__data__": {"id_": "f0cc8899-5d53-4dd9-a316-9b6cc5e94b5e", "embedding": null, "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6861", "node_type": "4", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "bb359bdb76f4cdb807e582d2ef9f9ef7a2fb3c1c86a8c3d11de25caf37456210", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5713f908-87fb-4539-8ba7-834a03d4ef0a", "node_type": "1", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "6e76829de09b5b4dea649814a27ad955b7af70e2bc61dc725062c1711b777421", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3d28ee5c-8029-4b57-bef2-aaf8da8762c8", "node_type": "1", "metadata": {}, "hash": "00a68e042543fccd0ece4d5d93176842b1e2b430d0175e1bcf779a50e9c2a264", "class_name": "RelatedNodeInfo"}}, "text": "Debi\u00e9 identified numerous instanc es \nwhen Arabs participated in diplomatic \ne x c h a n g e s ,  t h e  a c c o u n t s  o f  w h i c h \npresuppose the presence of interpreters or \nmultilingual conversations, e.g., Ghass\u0101nid \ncomplaints against the Lakhmids aired \nin Constantinople. Debi\u00e9 also pointed \nto the lasting use of Syriac in the Near \nEast in matters of religion, speculating \ni n  p a r t i c u l a r  a b o u t  i n t e r - M i a p h y s i t e \ndiplomacy in Greek and Syriac, set against \nthe competition between the Miaphysite \nchurches and the Church of the East to \nexpand among Arab communities in the \nNear East. She concluded that official \nlanguages predominated in matters both \npolitical and religious, demonstrating \nthat multilingual Arabs participated in \nthese discussions in both the Byzantine \nand Sasanian Empires. The use of Arabic, \nthen, appeared in moments when Arabs \nwere not participating in this broader Near \n\nEastern dialogue, but instead largely in \ncommunication aimed at other Arabs. \n\nK h o d a d a d  R e z a k h a n i  ( P r i n c e t o n \nUniversity) presented on \u201cPidginization, \nCreolisation, and Hybridity: the Interaction \nof Languages in the Early Islamic East \nIran and Transoxiana.\u201d He began with the \nacknowledgment that modern studies on \nPersian follow nationalist readings, i.e., \nthat Persian survived Arabic. Rezakhani \nc h a l l e n g e d  t h i s  r e a d i n g  b y  p o i n t i n g \nout that the very idea of a single Middle \nPersian is constructed; rather, he argued, \nwe should understand the Zoroastrian \ntexts in Middle Persian language and \nPahlavi script to reflect a single dialect \namong many. He pointed to the localized \nhybridity of Middle Persian, e.g., the \nrelationship between Middle Persian, \nAramaic and Arabic in Mesopotamia. This \nset the stage for the languages of the East \n(in particular, Khwarazmian, Sogdian, \nand Bactrian) to serve as the missing \nlinks between the \u201cofficial\u201d languages (as \ncanonized later) and localized forms. In \nthis, the early Islamic period emerged as a \nparticularly significant moment, when we \nfind the pidginization of language, such as \nwhen Arabic and Persian in particular mix \nin am\u1e63\u0101r like Basra and Kufa. Here again, \nthe East offers an interesting case study of \na sort of linguistic melting pot, particularly \nthe legal documents in Bactrian and \nmercantile in Sogdian. In this, Rezakhani \nbrought the linguistic diversity of the East \nto bear on the modern interpretations that \nstreamline the development from a single \nMiddle Persian to New Persian.\n\nPetra Sijpesteijn (Leiden University) \nconcluded the first panel with her paper, \n\u201cA Policy of Multilingualism in the early \nMuslim Empire.\u201d She started with a review \nof the ways in which the Arabization of the \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n Navigating Language in the Early Islamic World \u2022  210\n\nd\u012bw\u0101n appears in our \u02bfAbb\u0101sid-era sources \nas the result of the initiatives of al-\u1e24ajj\u0101j \nin Iraq, \u02bfAbd All\u0101h ibn \u02bfAbd al-Malik in \nEgypt, and Wal\u012bd ibn \u02bfAbd al-Malik in \nSyria. These examples form the rationale \nf o r  m o d e r n  s c h o l a r s \u2019  u n d e r s t a n d i n g \nof Arabization as a deliberate policy, \nimplemented by the Umayyad \u00e9lite to \nmake Arabic the language of both religion \nand state. Yet these accounts would \nhave us believe that Arabization was \nboth sudden and top-down.", "start_char_idx": 3550, "end_char_idx": 6929, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3d28ee5c-8029-4b57-bef2-aaf8da8762c8": {"__data__": {"id_": "3d28ee5c-8029-4b57-bef2-aaf8da8762c8", "embedding": null, "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6861", "node_type": "4", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "bb359bdb76f4cdb807e582d2ef9f9ef7a2fb3c1c86a8c3d11de25caf37456210", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f0cc8899-5d53-4dd9-a316-9b6cc5e94b5e", "node_type": "1", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "a8a77680ce57a418b1a2f97f8899ca8100144d3ea0b3b3523ef1ae9204004898", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fc7bcba9-b600-4d18-8e34-a02c8acf026e", "node_type": "1", "metadata": {}, "hash": "7cf9e761ae4c70c6edb6419f0a405e9341ec386ad2e27af047ec34f44b86b931", "class_name": "RelatedNodeInfo"}}, "text": "Yet these accounts would \nhave us believe that Arabization was \nboth sudden and top-down. While the \nUmayyads instigated similar empire-wide \ninitiatives (e.g., the reform of coinage), \nSijpesteijn argued that this reading of \nUmayyad Arabization cannot make sense \nof the extant documentary evidence. \nMultilingual papyri in Arabic, Greek, \nSogdian, and Coptic culled from both \nEgypt and Khur\u0101s\u0101n demonstrate that the \nshift from local administrative languages \nto Arabic cannot have been absolute or \nimmediate. With examples from the 640s \n(a Greek-Arabic receipt for sheep) to \nthe 830s (land measurements in Arabic, \nreusing a Greek papyrus), Sijpesteijn \nargued that the early caliphs opted for and \npromoted a multilingual administration, \neven investing in an infrastructure to  \nmaintain it.\n\nPhillip Stokes (University of Tennessee, \nKnoxville) kicked off the second panel of \nthe symposium with a paper entitled \u201cNew \nPerspectives on the Linguistic Landscape \nof Arabic in the early Islamic Period.\u201d \nHe argued that the study of Arabic has \nfocused on Classical Arabic and now needs \nto incorporate pre-Islamic and non-Islamic \ne v i d e n c e .  P r e - I s l a m i c  A r a b i c  w a s \ntremendously diverse, both philologically \nand by script. To illustrate this, Stokes \noffered several examples of linguistic \ndiversity as evidenced through inscriptions \n\nand early Qur\u02be\u0101n manuscripts. He argued \nthat differences between readings and \northography of certain Qur\u02be\u0101nic phrases \ncannot indicate that the scribes did not \nknow Classical Arabic. Rather, we should \nunderstand these variations as cues to the \nspoken norms of Arabic in the \u1e24ij\u0101z. As \nsuch, Stokes suggested that we consider the \northography seriously rather than dismiss \nvariations, as a way to uncover the norms \nof pre- and early Islamic Arabic. He also \nsuggested, then, that we might uncover \nthe variations of early Islamic Arabic by \nrevisiting the traditional corpora, focusing \ns p e c i f i c a l l y  o n  C h r i s t i a n  P a l e s t i n i a n \nArabic and Judeo-Arabic. By looking at \nthe spelling of certain words, e.g., the use \nof nun sofit or alef in Judeo-Arabic texts \nto render the accusative marker, we can \nhypothesize about the use of cases in \nArabic. Qur\u02be\u0101nic mu\u1e63\u1e25afs, Christian Arabic \ninscriptions, and Judeo-Arabic texts all \npoint in the same direction, namely that \nthere existed several varieties of Arabic \nin the early Islamic period, signaled in \nthese examples by the differences in case \nendings. Classical Arabic, Stokes concluded, \nwas the result of the successful \u02bfAbbasid \nproject that married the systemization of \nArabic grammar (e.g., S\u012bbawayh) to a wider \ndiscourse on Arab identity.\n\nF r e d  A s t r e n  ( S a n  F r a n c i s c o  S t a t e \nUniversity) offered a paper on \u201c\u02bfAbb\u0101sid \nBook Culture and Ninth-Century Jewish \nSectarianism,\u201d in which he tracked the \ninvolvement of Jews in the \u201cwriterly \nculture\u201d of \u02bfAbbasid cities. While primarily \ninterested in Baghdad, he pointed to the \nbroader processes of urbanization across \nthe Islamicate world. Relying on toponymy, \nhe demonstrated Jewish involvement \nin the growth of the urban middle class. \nJews were merchants and bankers; Astren", "start_char_idx": 6840, "end_char_idx": 10061, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fc7bcba9-b600-4d18-8e34-a02c8acf026e": {"__data__": {"id_": "fc7bcba9-b600-4d18-8e34-a02c8acf026e", "embedding": null, "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6861", "node_type": "4", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "bb359bdb76f4cdb807e582d2ef9f9ef7a2fb3c1c86a8c3d11de25caf37456210", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3d28ee5c-8029-4b57-bef2-aaf8da8762c8", "node_type": "1", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "6f83b49adbb76255ce4c7cafc6340e86b9744e2978b0afc3210106595b7c771d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "761aeefb-f5b1-4a99-89f3-9aedcbe4a143", "node_type": "1", "metadata": {}, "hash": "9a053cf257947066c2c24052d11d3d7aa441cd7385821284fa20c5d7dbb90bd6", "class_name": "RelatedNodeInfo"}}, "text": "Jews were merchants and bankers; Astren \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n211  \u2022  Alison M. VAccA\n\ntied their participation in the urban social \nstructure to the rise in literacy and, as a \nresult, to the production of texts, including \nthose outlining religious differentiation. \nThe combination of urban intellectualism \nand the availability of paper allowed for \npeople to search widely for their modes of \nexpression, as Astren demonstrated with \nan anecdote about a certain Muqammi\u1e63, \na Jewish Mu\u02bftazil\u012b scholar who converted \nto Christianity, whose story paints very \nporous borders between religious and \nintellectual communities. To clarify the \nramifications of Jewish participation in \nthe changing urban conversations, Astren \nturned to studies of seventeenth-century \nE n g l a n d ,  w h i c h  d e m o n s t r a t e  c e r t a i n \nparallels such as increased urbanization, \nshifts in land use and tenure, and rises \nin literacy. Astren thereby explained the \nform of Jewish sectarianism based on \nparticipation in intellectual communities \nof the \u02bfAbbasid metropole.\n\nJudith Lerner (Institute for the Study \nof the Ancient World) brought an art \nhistorical perspective to the discussion \nwith a paper entitled \u201cFrom Bactrian \nto Arabic: Seals and Sealing Practices \nObserved in the Pre-Islamic and Early \nIslamic Documents from Bactria.\u201d Starting \nwith the late Sasanian period, she analyzed \nthe seals on documents from the Iranian \nEast, examining evidence from Sogdiana, \nBalkh, Gorgon, and Marw. Despite the \nintroduction of Arabic in the Umayyad \nperiod, she indicates a few markers of \ncontinuity, such as references to the \nsame family name or toponyms in the \npre-Islamic and early Islamic documents \nor the use of the same Sasanian-era seal \neven on a document dated to 721/2. Lerner \nalso elaborated on several examples of \nhow the documents and their seals can \n\ndemonstrate changes in the cultural \nnorms of the East as, for example, in the \nuse of single documents as opposed to \nthe double documents used in Sasanian \npractice. In one example, she addressed \nthe relationship between Sasanian coins \nand the stars on early Islamic seals, arguing \nfor changes in the style that might indicate \ndifferent artistic models. Instead of relying \nsolely on east Iranian models to explain \nthe form of these seals, Lerner suggested \nthat we recognize the varieties of cultural \npractices in Umayyad-era Iran, born of \nboth cultural interactions in Central Asia \nand lasting inheritances from the region\u2019s \nHellenistic past.\n\nAlison Vacca (University of Tennessee, \nKnoxville) concluded the first day of the \nsymposium with a paper on \u201cLanguage, \nPower, and Storytelling: Arabic in Caliphal \nArmenia.\u201d She opened with a challenge \nfacing the study of Arabic in Umayyad \nand \u02bfAbbasid-era Armenia, namely the \nlack of direct evidence for multilingualism \nin written sources. All of the material \nextant today\u2014e.g., inscriptions, jewelry, \nglasswork\u2014dates to a later period or can be \ntraced to Arabs in Armenia. We therefore \nhave no proof that Armenians employed \nArabic, though common sense suggests \nthat they did. In response to this challenge, \nVacca offered the eighth-century history \no f  \u0141 e w o n d  a s  a  d e m o n s t r a t i o n  t h a t \nArmenian authors were familiar with \nstories circulating in Arabic in the early \n\u02bfAbbasid period. First, \u0141ewond\u2019s account \nof the Islamic conquest of Duin in the \n640s relies on topoi commonly found \nin Arabic fut\u016b\u1e25 collections. Second, the \ninconsistencies in \u0141ewond\u2019s account of \nthe Battle of Bagrewand in 775 can only \nbe explained through recourse to Ibn \nA\u02bftham\u2019s explanation of the battle. Vacca", "start_char_idx": 10022, "end_char_idx": 13695, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "761aeefb-f5b1-4a99-89f3-9aedcbe4a143": {"__data__": {"id_": "761aeefb-f5b1-4a99-89f3-9aedcbe4a143", "embedding": null, "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6861", "node_type": "4", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "bb359bdb76f4cdb807e582d2ef9f9ef7a2fb3c1c86a8c3d11de25caf37456210", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fc7bcba9-b600-4d18-8e34-a02c8acf026e", "node_type": "1", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "563bc8dc3ccc22be7562084f472458f654ac59163f388f35ef6100c68929517b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a10bd188-06f5-4373-b704-70c262e177f6", "node_type": "1", "metadata": {}, "hash": "92d5b5aa88ebe587e91e9fa95fbd084a0e1758a5111816dcda78d9f1699c82a4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n Navigating Language in the Early Islamic World \u2022  212\n\nargued that these examples demonstrate \nArmenian familiarity with Arabic, whether \nattributed to \u0141ewond or to his underlying \nsources. These examples do not suggest \nthat Armenians were reading Arabic, but \nrather that they were part of the same \nnarrative circles in which stories about the \nconquests circulated in the eighth century. \n\nThe second day of the symposium \nopened with informal conversations led \nby three graduate student participants. \nT h e  p a r t i c i p a n t s  e a c h  b r o u g h t  w i t h \nthem a brief description of their project \nand/or a research problem that they \nwere working on. They opened their \ndiscussions in small groups by introducing \ntheir projects before fielding questions \no r  o p e n  c o n v e r s a t i o n s .  A f t e r  a  h a l f \nhour discussion, the graduate student \nparticipants then changed tables, allowing \nthem each three separate conversations \nin small groups. Kader Smail (University \nof Maryland) introduced the Epistle of the \ncaliph al-Mahd\u012b to the people of Mecca, \na document that chronicles the history \nof the city, the claims of the Quraysh, \nand the requests and recommendations \nof the caliph regarding, for example, \nhow people should act in relation to the \nKa\u02bfba. This document, particularly when \nread in light of inscriptions, suggests that \nMecca enjoyed rising prominence in the \nearly \u02bfAbbasid period, perhaps related to \nthe construction of orthodoxy in light of \nthe nearby \u02bfAlid revolts. Pamela Klasov\u00e1 \n(Georgetown University) presented a \nsnippet of her dissertation on the Umayyad \ng o v e r n o r  a l - \u1e24 a j j \u0101 j ,  f o c u s i n g  o n  t h e \nrelationship between language and power. \nNoting the significance of oratory as a key \ntool of empire and a vehicle of ideology, \nshe analyzed the speeches of al-\u1e24ajj\u0101j \nto argue that these were transmitted \n\norally in a far more stable format than \nthe surrounding narrative. Even in cases \nwhere certain words were changed, the \nrhythm is maintained. Klasov\u00e1\u2019s work \nintegrates studies on orality and literacy, \nArabic poetry, and Qur\u02be\u0101nic Studies to \nplace oratory at the heart of the Umayyad \nstate apparatus. Abby Kulisz (Indiana \nUniversity) opened a discussion on the \nproblem of translating the Arabic word \nd\u012bn as \u201creligion.\u201d She indicated that the \nassociation of religion as a personal belief \nis a very modern concept, which might not \ntranslate correctly in a medieval setting. \nD\u012bn may alternatively suggest a way of life \nor a social concept, rather than a personal \nideology. This segued into a broader \ndiscussion about the meaning of d\u012bn and \nthe lack of the plural form ady\u0101n in the \nQur\u02be\u0101n.\n\nAaron Butts (Catholic University of \nAmerica) started off the final panel of \nt h e  s y m p o s i u m  w i t h  a  p r e s e n t a t i o n , \n\u201c I n t e r s e c t i o n s  b e t w e e n  A r a b i c  a n d \nAramaic: The Case of Syriac Christians.\u201d \nHe redressed the prevailing accounts \nabout the shift from Aramaic to Arabic, \nfocusing on the continued knowledge and \nuse of both languages to argue for diglossic \ncommunities in the early Islamic period. \nDespite the fact that some of the more \nfamous works, such as those of Ab\u016b Qurr\u0101, \nexist today only in Arabic, we know that \nmany also circulated in Syriac, as well, \nwhether in translation, abridgements, \nor adaptations. Butts also indicated that \nthe imagined transfer from Aramaic to \nArabic needs to be complicated to allow \nfor multiple registers and dialects of both \nlanguages.", "start_char_idx": 13700, "end_char_idx": 17277, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a10bd188-06f5-4373-b704-70c262e177f6": {"__data__": {"id_": "a10bd188-06f5-4373-b704-70c262e177f6", "embedding": null, "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6861", "node_type": "4", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "bb359bdb76f4cdb807e582d2ef9f9ef7a2fb3c1c86a8c3d11de25caf37456210", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "761aeefb-f5b1-4a99-89f3-9aedcbe4a143", "node_type": "1", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "c5bcd9c8699d8c4293945f8461588a6bfb38c2c5da7e16e7999582c64427f7d1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "36b99169-6f7c-466d-b3dc-a61f5c148c3c", "node_type": "1", "metadata": {}, "hash": "03df8df54e7a44358230c44d590eb2222302a80817f384a8a5bc3c2b8cc70e48", "class_name": "RelatedNodeInfo"}}, "text": "Syriac-speaking communities \ncontinued to speak in Syriac after the \nconquests, though their language became \nincreasingly distant from written Syriac.", "start_char_idx": 17278, "end_char_idx": 17429, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "36b99169-6f7c-466d-b3dc-a61f5c148c3c": {"__data__": {"id_": "36b99169-6f7c-466d-b3dc-a61f5c148c3c", "embedding": null, "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6861", "node_type": "4", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "bb359bdb76f4cdb807e582d2ef9f9ef7a2fb3c1c86a8c3d11de25caf37456210", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a10bd188-06f5-4373-b704-70c262e177f6", "node_type": "1", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "d1fc96f222bce5865e519a0b07c4e6ed45cd80ec205fa22b7cd1157b24397f86", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6f4777a5-55c5-412e-a525-d2b2a213857c", "node_type": "1", "metadata": {}, "hash": "d04da1c537ddb25f8423b637f38b2e44817ddc47948aa472758c9c1dcfaaf0d1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n213  \u2022  Alison M. VAccA\n\nSimilarly, \u1e24unayn ibn Is\u1e25\u0101q may have \nwritten in Arabic, but this was a literary \nlanguage quite removed from the Arabic \nthat he spoke. As such, the relationship \nbetween Aramaic and Arabic emerges as \na complicated conversation, rather than \na unidirectional progression of language \nchange.\n\nM a r i e  L e g e n d r e  ( U n i v e r s i t y  o f \nEdinburgh) continued with a discussion \nentitled \u201cState Representation vs. Practical \nUse: The Administrative Languages of the \nUmayyads.\u201d She argued that the traditional \nnarratives of language change cannot \nmake sense of documentary evidence \nfrom Egypt. So, for example, she pointed \nto the dramatic drop in Greek documents \nin the period between 700 and 750. This \nfits neatly with the traditional models \nascribing Arabization to the Marw\u0101nids. \nHowever, she also demonstrated that the \ndocumentary evidence in Arabic increased \nat a lower rate than we might expect: while \nGreek documents before 700 numbered to \n11,989 and dropped to 4,298 in the period \nbetween 700 and 750, Arabic documents \nfrom the same periods increased only \nfrom 47 to 315. Far more remarkably, the \nnumber of Coptic documents remained \nsteady, with 4,196 Coptic documents \nbefore 700, compared to 4,386 between \n700 and 750. Legendre reiterated that \nGreek, the administrative language of \nByzantine Egypt, was continuously used \nin the Umayyad period and thus confirms \nthat administration was deliberately \nmultilingual. The use of Coptic, however, \nchanged in the early Islamic period, as the \nfiscal documents were never in Coptic in \nthe Byzantine period; this was a Marw\u0101nid \ninnovation, certainly explained by the \nrole of monks in the payment of taxes. \nLegendre argued that by naql al-d\u012bw\u0101n, \n\nthe transfer of the registries, we should \nunderstand the reassessment of the fisc \nand a change of personnel. As such, the \nMarw\u0101nid reform was not linguistic so \nmuch as administrative reorganizing.\n\nIn the final presentation, \u201cTowards an \nArabic Cosmopolis: Culture and Power in \nEarly Islam,\u201d Antoine Borrut (University \nof Maryland) presented the two main \nn a r r a t i v e s  t h a t  h a v e  d o m i n a t e d  t h e \ndiscussions of language change in the \nearly Islamic world, Arabization and the \ntranslation movement. He argued that \nwe should keep multilingualism as the \nsounding board for these discussions. \nHe offered the study of cosmopolitanism \nas a way to complicate the traditional \nn a r r a t i v e ,  f o c u s i n g  o n  t h e  \u201c p o l i t i c s \nof difference\u201d (cf: Lavan, Payne, and \nWeisweiler) and the relationship between \nlanguage, culture, and power (cf: Pollock). \nStemming from this, he asked whether \nwe might compare Arabic to Latin, a \nlocal vernacular that spread with the \nstate, or perhaps more aptly, to Sanskrit \na s  a  t r a n s r e g i o n a l  v e r n a c u l a r .  T h e \nmodels developed to discuss South Asian \ncosmopolitanism and language offer a \nnumber of potential avenues of study \nfor the state of Arabic and, particularly, \nthe translation movement. Here, Borrut \nturned to the work of Ronit Ricci to suggest \nt h a t  l i t e r a r y  n e t w o r k s  p r o m u l g a t e d \nthe memory of a communal past. The \ntranslation of texts went hand-in-hand \nwith conversion and cultural integration. \nTaking the documentary evidence from \nQubbat al-Khazna in the Great Mosque of \nDamascus, and particularly the number \nand nature of Greek texts, Borrut argued \nfor a process of subordination in early \nIslamic Syria, where social difference was \nnot elided, but rather organized. At the", "start_char_idx": 17434, "end_char_idx": 21064, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6f4777a5-55c5-412e-a525-d2b2a213857c": {"__data__": {"id_": "6f4777a5-55c5-412e-a525-d2b2a213857c", "embedding": null, "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6861", "node_type": "4", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "bb359bdb76f4cdb807e582d2ef9f9ef7a2fb3c1c86a8c3d11de25caf37456210", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "36b99169-6f7c-466d-b3dc-a61f5c148c3c", "node_type": "1", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "ae431c9da8c7206fe5ccaf581118a44513d929ce7551bf6636a5c09c753cb27b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a34cefb8-f436-4776-80d6-3e21c0361856", "node_type": "1", "metadata": {}, "hash": "2d06e9d7c46d4ede489021f1771e4d5a9f6a0a9dda33caafc3cc8ecbc0d7c102", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n Navigating Language in the Early Islamic World \u2022  214\n\nsame time, he stressed that such models \ncannot be cast as immutable or universal, \npointing to other models, particularly one \nof assimilation in al-Andalus. Cosmopolitan \npolicies generated cultural, social, and \npolitical tensions that can shed a fresh \nlight on the rise of an Arabic cosmopolis \nand on the fragmentation of the Caliphate \nt h a t  p a v e d  t h e  w a y  t o  a n  \u201c I s l a m i c \ncommonwealth.\u201d\n\nT h e  t e n  p r e s e n t a t i o n s  a n d  t h r e e \ngraduate student conversations brought \ntogether a number of different themes \nabout the social history of language in the \nearly Islamic world. The papers spanned \na remarkably large geographical area to \ninclude both the Iranian oikoumene and \nthe Mediterranean. They also brought \na  n u m b e r  o f  d i f f e r e n t  d i s c i p l i n a r y \napproaches\u2014notably, history, art history, \nlinguistics, and religious studies\u2014into \nconversation. This disciplinary diversity \nfostered the discussion of a wide array of \nsources across many genres, providing \na glimpse at the remarkable varieties \no f  s p o k e n  l a n g u a g e s  ( i n  t h e i r  m a n y \ni n c a r n a t i o n s )  i n  t h e  N e a r  E a s t .  T h e \nsymposium gravitated towards a number \nof different themes, among which would \nbe the role of the \u201cofficial\u201d language \nunder the Umayyads or in the pre-Islamic \nperiod under the Byzantines or Sasanians. \nMany of the talks sought to escape the \n\nshadow of \u02bfAbd al-Malik\u2019s reforms in \norder to envision language change as a \nmore organic, complicated process. On \nthe one hand, the participants discussed \nthe role of empire and the relationship \nbetween prestige languages and power; \non the other, they also signaled a larger \nc o n v e r s a t i o n  a b o u t  a d m i n i s t r a t i v e \nflexibility and the use of languages outside \nof the political setting. The theme of \nintersections within a polyglot culture \nrecurred as the participants repeatedly \nargued for multilingual engagements \na c r o s s  r e l i g i o u s  l i n e s .  F u r t h e r ,  t h e \nrelationship between different languages \nof the Near East must be complicated by \nthe varieties of any given language. We \ncannot understand Classical Arabic, Syriac, \nor Middle Persian to be static, but rather \nwe should recognize that the multiplicity \nof languages of the Near East must embrace \nlocalized variations and differing registers \nwithin any given language. \n\nThe papers will be published through \nBrepols as part of the Marco Symposium \nSeries. A number of other scholars have \nj o i n e d  t h e  t e a m ,  i n c l u d i n g  A r i a n n a \nD \u2019 O t t o n e  ( U n i v e r s i t \u00e0  d e g l i  S t u d i  L a \nSapienza di Roma) on Latin and Arabic; \nRob Haug (University of Cincinnati) on the \ntrilingual coins minted in Khur\u0101s\u0101n; and \nMarijn van Putten (Leiden University) on \nBerber and Arabic.", "start_char_idx": 21069, "end_char_idx": 24039, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a34cefb8-f436-4776-80d6-3e21c0361856": {"__data__": {"id_": "a34cefb8-f436-4776-80d6-3e21c0361856", "embedding": null, "metadata": {"identifier": "alusur-6862", "author": "Seeden, Helga", "title": "Post-Eurocentric Poetics: New Approaches from Arabic, Turkish and Persian Literature", "date": "2018-11-15", "file": "alusur-6862.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6862", "node_type": "4", "metadata": {"identifier": "alusur-6862", "author": "Seeden, Helga", "title": "Post-Eurocentric Poetics: New Approaches from Arabic, Turkish and Persian Literature", "date": "2018-11-15", "file": "alusur-6862.pdf"}, "hash": "8ee9354e5957fd1824f6ac7bf4adade67cdb43315ac8a8c44790cb6ccbd56a28", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6f4777a5-55c5-412e-a525-d2b2a213857c", "node_type": "1", "metadata": {"identifier": "alusur-6861", "author": "Vacca, Alison M.", "title": "Navigating Language in the Early Islamic World", "date": "2018-11-15", "file": "alusur-6861.pdf"}, "hash": "9ec2b9d018eb1414d5d038781647718765f1b9283fb5546bdf246dc6feb4d866", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "72ff872e-114e-4675-abcb-8d5c972b98e2", "node_type": "1", "metadata": {}, "hash": "5df2c2d397b07268423f560d81a56678592712409e5f978cff2b27977d5d208a", "class_name": "RelatedNodeInfo"}}, "text": "Conference Report\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018): 215-218\n\nA marathon one-day-only symposium took place at AUB on May 21st, 2018. A splendid collaborative effort, the \nevent was organized by members of The \nCenter for Arts and Humanities (CAH) \ndirected by Abdel-Rahim Abu-Husayn \n( D e p a r t m e n t  o f  H i s t o r y )  a n d  H a n y \nRashwan, the Andrew Mellon Postdoctoral \nFellow at the Center. Bilal Orfali (Chair, \nDepartment of Arabic and Near Eastern \nLanguages) and Hany Rashwan welcomed \nthe audience and introduced the confer-\nence. Fifteen scholars from at least twelve \nnations were on hand to discuss \u201cPost-Eu-\nr o c e n t r i c  P o e t i c s \u201d i n  a n  a t t e m p t  \u2018t o \npresent and extend the indigenous poetics \nof Islamic traditions, showing how literary \nfigures and devices from these traditions \ncan advance our understanding of world \nliterature in the broadest sense of the \nterm.\u2019\n\nThe gathering spent the better part of \ntwelve hours at the conference venue in \nthe basement of College Hall on the AUB \ncampus. The ambitious program was \n\nsuccessfully completed before the sun set. \nMoreover, the experience was thoroughly \nrewarding for both the participants and \nthe wider audience. Fifteen scholars \ngrouped in four panels presented papers \non, respectively, Medieval Persian Poetics; \nArabic and Ottoman Literary Poetics; \nAndalusi and Sicilian Poetics; and Modern \nArabic Literatures.\n\nThe first speaker was Rebecca Gould \n(Birmingham University). In her keynote \naddress, entitled \u201cA Persian Contribution \nto Global Literary Theory: Shams-i Qais \non the Controvertibility of Creation and \nInterpretation,\u201d Gould argued that a \nmethod of global literary theory is still \nmissing and could be advanced only if the \ncanons of Arabic, Turkish, Persian and \nGeorgian poetics were included in the \nprocess. Persian literary theory argues \nthat creation and interpretation are \ncontrovertible, as are the poet and critic. \nShe encouraged members of the discipline \nof comparative literature to engage with \nthis argument.\n\nPost-Eurocentric Poetics: \nNew Approaches from Arabic, Turkish and Persian Literature \n\n(American University of Beirut, 21 May 2018)\n\nHelga Seeden \nAmerican University of Beirut \n\n(hseeden@aub.edu.lb)\n\nmailto:hseeden%40aub.edu.lb?subject=\n\n\n216  \u2022  Helga Seeden\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nThe first panel followed with scholars \nfrom three nations\u2014Turkey, Germany \na n d  I r a n \u2014 d e a l i n g  w i t h  m e d i e v a l \nPersian poetics. Ferenc Csirkes (Sabanci \nUniversity) spoke on \u201cThe \u2018Fresh Style\u2019 \n(tazah-guyi) in Safavid Persian and Turkic \nPoetry, Misnamed \u2018Indian Style\u2019 in Europe. \nHe asked whether \u201cSafavid poets recycled \nor recast some of their Persian poetry or \nlooked to Turkic models.\u201d He indicated \nways to better understand and interpret \nthe history of Turkic literary tradition \nin Iran, and \u201cthe relationship between \nvernaculars and \u201cClassical\u201d literary idioms \nin a Persianate context.\u201d \n\nC h r i s t i n e  K \u00e4 m p f e r  ( T h e  P h i l i p p s -\nUniversit\u00e4t of Marburg) discussed the \n\u201cDynamics of Transmission in Medieval \nPersian Literature,\u201d using the 14th-century \nromantic epic of Hum\u0101y-u Hum\u0101y\u016bn by \nthe poet Khaju Kermani as an example.", "start_char_idx": 47, "end_char_idx": 3279, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "72ff872e-114e-4675-abcb-8d5c972b98e2": {"__data__": {"id_": "72ff872e-114e-4675-abcb-8d5c972b98e2", "embedding": null, "metadata": {"identifier": "alusur-6862", "author": "Seeden, Helga", "title": "Post-Eurocentric Poetics: New Approaches from Arabic, Turkish and Persian Literature", "date": "2018-11-15", "file": "alusur-6862.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6862", "node_type": "4", "metadata": {"identifier": "alusur-6862", "author": "Seeden, Helga", "title": "Post-Eurocentric Poetics: New Approaches from Arabic, Turkish and Persian Literature", "date": "2018-11-15", "file": "alusur-6862.pdf"}, "hash": "8ee9354e5957fd1824f6ac7bf4adade67cdb43315ac8a8c44790cb6ccbd56a28", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a34cefb8-f436-4776-80d6-3e21c0361856", "node_type": "1", "metadata": {"identifier": "alusur-6862", "author": "Seeden, Helga", "title": "Post-Eurocentric Poetics: New Approaches from Arabic, Turkish and Persian Literature", "date": "2018-11-15", "file": "alusur-6862.pdf"}, "hash": "7595be6e3c45156b45e75ec8a50e7d683d02090a61319fdf8a767bd2080a44b6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "442b7712-c95a-46a7-bb93-81f7435cc120", "node_type": "1", "metadata": {}, "hash": "e84ad18a797f6f43c9648fd48533a272479ea2f6f5757c8a10258b483a501cec", "class_name": "RelatedNodeInfo"}}, "text": "She \nargued that, if viewed in its entirety, the \nuninterrupted and self-contained tradition \nof Persian literary production over half a \nmillennium possessed its own \u201cdynamic \nfor the transmission of literary tradition.\u201d \nWestern approaches, focused on major \npoets like Ferdowsi and Nez\u0101m\u012b, have \nled to \u201cone-dimensional and ahistorical\u201d \ninterpretations inadequate for evaluating \nPersian literature as a whole. Finally, \nLeila Seyed Ghasem (The University of \nTehran) discussed the function of taqdim \nand ta\u02bekhir (preposing and postposing) \nin medieval Persian prose using Abolfazl \nBayhaqi\u2019s history of Ghaznavid rule of the \neleventh century as a case study. Although \nonly partially preserved, this source is the \nmost important record of the period in \nquestion as well as a major masterpiece of \nPersian prose. Scholars of Persian studies \nought to investigate how the undeniable \naesthetics of Persian prose affect readers \n\nas works of art and also influence the \nintent of the message. \n\nThe second panel dealt with the literary \npoetics of Arabic bal\u0101gha (\u201celoquence, \nproper style\u201d). The first speaker, Alexander \nK e y  ( S t a n f o r d  U n i v e r s i t y )  p o s e d  t h e \nquestion whether the 11th-century Persian \npoet, \u02bfAbd al-Q\u0101hir al-Jurj\u0101ni, equipped us \nfor work on poetry in general. Aristotle \nclearly perceived rhetoric as dealing with \npolitics and hence divided it from poetics. \nThis, however, was an Aristotelian divide \nand Ibn Sina saw no such break. The image \nin the eastern context was rather that of \ntwo lions fighting, one representing the \nlexical and the other the metaphorical \nmeaning of a word. The second speaker, \nHany Rashwan (American University \nof Beirut), presented a paper entitled \n\u201cRethinking al-Jurj\u0101ni\u2019s Literary Conditions \nof Tajnis in Relation to his Nazm Theory.\u201d \nRashwan translated the concept of bal\u0101gha \nas \u201celoquence;\u201d dealt with comparative \nrhetoric, including that of animals (!); \nand compared poetry and ornate prose. \nThe paper discussed the conditions of \njinas or tajnis as offered to literary critics \na n d  w r i t e r s  b y  P e r s i a n  A r a b i s t  \u02bf A b d \nal-Q\u0101hir al-Jurj\u0101ni, in order to master the \nuse of this literary device. Vocables in \ndifferent languages like paranomasia, pun, \nWortspiel and calembour demonstrate that \nwords can acquire a different emphasis of \nmeaning depending on the context of the \nrespective language.\n\nThe third panel was chaired by Rebecca \nGould and consisted of presentations by \nfive speakers from four nations dealing \nwith Ottoman Literary Poetics. Veli N. \nY a s h i n  ( T h e  U n i v e r s i t y  o f  S o u t h e r n \nCalifornia) dealt with the \u201cPoetics of Late \nOttoman Print Culture and the Thinking of \nSovereignty\u201d in the context of the Arabic", "start_char_idx": 3280, "end_char_idx": 6063, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "442b7712-c95a-46a7-bb93-81f7435cc120": {"__data__": {"id_": "442b7712-c95a-46a7-bb93-81f7435cc120", "embedding": null, "metadata": {"identifier": "alusur-6862", "author": "Seeden, Helga", "title": "Post-Eurocentric Poetics: New Approaches from Arabic, Turkish and Persian Literature", "date": "2018-11-15", "file": "alusur-6862.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6862", "node_type": "4", "metadata": {"identifier": "alusur-6862", "author": "Seeden, Helga", "title": "Post-Eurocentric Poetics: New Approaches from Arabic, Turkish and Persian Literature", "date": "2018-11-15", "file": "alusur-6862.pdf"}, "hash": "8ee9354e5957fd1824f6ac7bf4adade67cdb43315ac8a8c44790cb6ccbd56a28", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "72ff872e-114e-4675-abcb-8d5c972b98e2", "node_type": "1", "metadata": {"identifier": "alusur-6862", "author": "Seeden, Helga", "title": "Post-Eurocentric Poetics: New Approaches from Arabic, Turkish and Persian Literature", "date": "2018-11-15", "file": "alusur-6862.pdf"}, "hash": "a96a33241e9905d2c3a3224abd73c8a702ebcb26f468206e7bf9351b6a0b12ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0de7ec7a-abc1-4903-aee3-8f19af1b49cf", "node_type": "1", "metadata": {}, "hash": "b4cfab163b7215b9c85d8b59f727bba81c9beb33eb345026f55e72aea8d91509", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n Post-Eurocentric Poetics \u2022  217\n\nrenaissance (nahda) and Ottoman reform \n(tanzimat). He discussed the problems \nof translation and transliteration, where \nthe worst case could be termed today \nunreferenced \u2018plagiarism\u2019 versus the \nbest-case scenario when the translation \nsurpasses the original. Late Ottoman print \nculture reached a wider public sphere \nwhere sovereignty was elaborated both \nas a political and poetic problem. Yashin \nstated that in this context \u201csovereignty \nis not one, since it does not depend on a \nsingle \u2018native\u2019.\u201d\n\nMarc Toutant (CNRS, Paris), the next \ns p e a k e r ,  d i s c u s s e d  t w o  1 5 t h- c e n t u r y \nCentral Asian treatises about \u02bfAr\u016bz, \u201ca \nsystem of Persian poetry that did not easily \nfit the Turkish language.\u201d He stated that \nthere was an \u201cattempt to \u2018persify\u2019 Turkic \nprosody and poetry because the latter was \nconsidered to be of comparatively low \nprestige.\u201d The 15th-century Timurid poet, \nMir \u02bfAl\u012b Shir Naw\u0101\u02be\u012b, composed his Mizan \nal-awzan in Central Asian Turkish. Turkic \n\nhad emerged as a valid literary medium. \nThe founder of the Moghul Empire, Babur, \ncriticized Naw\u0101\u02be\u012b\u2019s comparisons. The next \nspeaker, Murat Umut Inan (University of \nAnkara) considered questions of imitation \nand appropriation. He based himself on a \ntwelve-volume Eurocentric source claiming \nthat the Ottomans attempted to write \nPersian poetry because it was considered \nto be superior. 16th-century poets \u2013 like all \npoets ever before and long after \u2013 were \nrequired to know Arabic and Persian and \nmaster considerable literary works by \nheart. Ottoman culture blended Arabic, \nPersian and Turkish. It was perceived \nthat poetry would prepare one for an \nunderstanding of the Qur\u02be\u0101n. Good poetry \ncreated meaning. A period illustration \nshowed a copy of Hafez\u2019s text in the hands \nof Ottoman students. Murat pointed out \nparallels between poetry of the sixteenth \nand nineteenth century respectively. He \nhighlighted \u201cthe multilingual and multi-\nliterary underpinnings of Ottoman poetics \n\nConference participants at the American University of Beirut, Lebanon, 2018.", "start_char_idx": 6068, "end_char_idx": 8199, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0de7ec7a-abc1-4903-aee3-8f19af1b49cf": {"__data__": {"id_": "0de7ec7a-abc1-4903-aee3-8f19af1b49cf", "embedding": null, "metadata": {"identifier": "alusur-6862", "author": "Seeden, Helga", "title": "Post-Eurocentric Poetics: New Approaches from Arabic, Turkish and Persian Literature", "date": "2018-11-15", "file": "alusur-6862.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6862", "node_type": "4", "metadata": {"identifier": "alusur-6862", "author": "Seeden, Helga", "title": "Post-Eurocentric Poetics: New Approaches from Arabic, Turkish and Persian Literature", "date": "2018-11-15", "file": "alusur-6862.pdf"}, "hash": "8ee9354e5957fd1824f6ac7bf4adade67cdb43315ac8a8c44790cb6ccbd56a28", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "442b7712-c95a-46a7-bb93-81f7435cc120", "node_type": "1", "metadata": {"identifier": "alusur-6862", "author": "Seeden, Helga", "title": "Post-Eurocentric Poetics: New Approaches from Arabic, Turkish and Persian Literature", "date": "2018-11-15", "file": "alusur-6862.pdf"}, "hash": "6931e3aa9caaf49265b84b0adc21332895503d824dd0856a5a9d2da9361966c9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f51ee744-6500-43ed-8221-3b9c4bd017d8", "node_type": "1", "metadata": {}, "hash": "e3410d45d188a7d7dd1ca9f45b70827901ece8d460b20eaf7537e1b720ae83bb", "class_name": "RelatedNodeInfo"}}, "text": "218  \u2022  Helga Seeden\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nand the role it played in the making of a \nliterary culture modeled after that of both \nPersia and the Arab lands.\u201d\n\nSooyong Kim (Ko\u00e7 University) discussed \nAnkaravi\u2019s Miftah al-Bal\u0101gha of the early \nseventeenth century, attempting a poetics \nof continuity and translatability that \nwas aimed at a wide local audience. Kim \ndiscussed the link between poetry and \nrhetoric. The renewed Ottoman interest in \nlanguage and concern with local audiences \nperhaps explains why technical terms \nwere not translated. The last presentation \nof the panel, by Aida Gasimova (Baku \nState University), was entitled \u201cMany \nFaces of the Qur\u02be\u0101n in the Depiction of \nthe Face (Hur\u016bf\u012b Poetics of Nes\u012bm\u012b).\u201d She \ndealt with \u02bfIm\u0101dud\u012bn Nes\u012bm\u012b an important \nfigure in medieval Azeri Turkic literature. \nShe introduced the poet\u2019s biography and \npoetry and discussed his usage of the \nnames of the Qur\u02be\u0101n.\n\nThe fourth panel was composed of \nfour motivated women from four nations \nwith Murat Umut Inan as chair. The panel \nswept over an entire millennium from \nAndalus\u012b and Sicilian Poetics to modern \nArabic literatures. Enass Khansa (AUB), \nthe first speaker, spoke on \u201cThe Poetics \nof Affinity (ittis\u0101q) and the Question \nof Legitimacy in Andalus\u012b Adab.\u201d She \nexamined \u201cthe understanding of poetics \nthrough the interplay of the literary and \nthe political in three adab works produced \nin conversation with different political \norders,\u201d dating successively from the \nfourth, sixth and seventh Hijr\u012b century. The \nrhetoric continuity survived dynasties, and \nAndalusi medieval scholarship acquired \npolitical legitimacy in the process. Ferial \nBouhafe (The University of Cambridge) \nd e a l t  w i t h  \u201c T h e  Q u r \u02be \u0101 n i c  R h e t o r i c a l \n\nChallenge within the scope of Peripatetic \nRhetoric in Ibn Rushd\u2019s Thought.\u201d She \nconcluded that Ibn Rushd departed from \nthe theological grounds of prophecy, and \nestablished a basis for cross-pollination \nbetween Aristotelian and Arabic rhetoric. \nThis represented a drastic break with \ntraditional theological interpretation. \n\nChiara Fontana (The University of \nRome) presented a paper entitled \u201cA \nPragmatic Approach to the Rhetorical and \nMetrical Analysis of Contemporary Arabic \nPoetry: Na\u011f\u012bb Sur\u016br\u2019s Kalim\u0101t f\u012b al-hubb.\u201d \nShe extended the subject into modern \nArabic literature, applying rhetorical and \nmetrical analyses to works of a generation \nof Egyptian authors of the nineteen-\nsixties and seventies. Such text analyses \nof pre-modern as well as contemporary \nl i t e r a t u r e  m a y  l e a d  t o  a  d e e p e r \ncomprehension of aspects of classical and \ncontemporary Arabic poetics from within \ntheir roots. Claire Savina (The University \nof Paris -Sorbonne/ The Univ ers it y  of \nOxford) discussed \u201cT\u0113l\u0113machus in Egypt.\u201d \nShe had with her the hefty volume of \nthe 17 th-century French original, Les \naventures de T\u00e9l\u00e9maque, and suggested \nthat al-Taht\u0101w\u012b\u2019s translation represented \nnot only an Arabization of the text but also \na revival of classical Arabic literature, in \nthat he had in fact originally translated \nthe work for his students and not for \npublication, but one of his rivals published \nit while al-Taht\u0101w\u012b himself was in exile. \nSavina argued that the translation is \nmuch more than a translation: \u201cit uses \nthe French to play with the Arabic.\u201d The \nArabic version also bears a different title \nand vision of the travels from those of \nthe original, more like a 19th-century Jules \nVerne.", "start_char_idx": 8204, "end_char_idx": 11712, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f51ee744-6500-43ed-8221-3b9c4bd017d8": {"__data__": {"id_": "f51ee744-6500-43ed-8221-3b9c4bd017d8", "embedding": null, "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6863", "node_type": "4", "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "hash": "ce043e0e1e40fe8e5511df6a00547481a2112d92eba3642ff5ee9dd03a44bd52", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0de7ec7a-abc1-4903-aee3-8f19af1b49cf", "node_type": "1", "metadata": {"identifier": "alusur-6862", "author": "Seeden, Helga", "title": "Post-Eurocentric Poetics: New Approaches from Arabic, Turkish and Persian Literature", "date": "2018-11-15", "file": "alusur-6862.pdf"}, "hash": "7915c919829bd910858020869d08f0868abacf935b0e98ad951a8328461560c5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "72ae29be-0e43-4bbb-84a1-d06c355f8009", "node_type": "1", "metadata": {}, "hash": "1fd8cee916457edfacbf27064fe104b14e6f63c453aff17e1d13aeb3504734e8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018): 219-224\n\nTh e  c o n f e r e n c e  w a s  o r g a n i z e d over three days by Abdul Rahim Abu-Husayn and Bilal Orfali and \ngenerously supported by the Jewett Chair \nof Arabic Studies and the Center for Arts \nand Humanities of the American Univer-\nsity of Beirut (AUB). The first day of the \nconference was held on the premises of \nthe AUB, after which the Bristol Hotel in \nBeirut became the venue for the second \nand third days of the conference.\n\nNadia Maria El Cheikh (Dean of the \nFaculty of Arts and Sciences, AUB), Bilal \nOrfali (Chair of the Department of Arabic \nand Near Eastern Languages, AUB) and \nAbdul Rahim Abu-Husayn (Director of \nthe Center for Arts and Humanities, AUB) \nwelcomed participants on the Thursday. \nThis conference, which they had hoped to \norganize for many years, should result in \nthe publication of the papers presented. \nThe different presentations explored the \noverwhelming presence of anthologies \ni n  p r e - m o d e r n  A r a b i c  l i t e r a t u r e ,  a \nphenomenon unique to this literature, \n\nwhere you find such works on a variety \nof themes, including love, wine, travel, \ndeath, music, difficult words, and blaming \nor praising things. What were the reasons \nfor the popularity of the genre, and what \nwas its function? To what extent can \nthey be considered as original works in \nthemselves, how the author\u2019s influence \ncan be traced in his manner and method \nof compiling? What can be inferred from \nthe chosen excerpts over what has been \nleft out by an author and most of the time \nlost to us? What do these compilations \nsay on the historical and cultural context \nin which they were produced? These \nquestions and many others have long been \nraised about this genre, and continue to \nrise for the readers and scholars today.\n\nT h e  c o n f e r e n c e  w a s  c o m p o s e d  o f \neight panels on the following themes: \n\u201c E m o t i o n s , \u201d  \u201c P l e a s u r e , \u201d  \u201c F a i t h  a n d \nE d u c a t i o n , \u201d  \u201c T h i s  i s  N o t  a  T a l e , \u201d \n\u201cPoetry,\u201d \u201cCompilation, Authorship and \nReadership,\u201d and \u201cGeography.\u201d Each panel \nwas followed by discussion that allowed \n\nConference Report\n\nApproaches to the Study of Pre-Modern Arabic Anthologies \n(Beirut, 10\u201312 May 2018)\n\nConference Organizers: \nAbdul Rahim Abu-Husayn and Bilal Orfali\n\nReport by:  \nLouise Gallorini\n\n\n\n220  \u2022  Louise GaLLorini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nthe audience to participate and engage \nwith the participants. Ramzi Baalbaki \n(AUB) gave the keynote address on the \nsecond day, Beatrice Gruendler (Freie \nUniversit\u00e4t of Berlin) a guest honorary \nspeech on the third day. The conference \nconcluded with a dinner.\n\nThursday May 10th\n\nPanel 1: \u201cEmotions\u201d\n\nChaired by Julia Bray (University of \nOxford), the first panel of the conference \nopened with a paper by Lyall Armstrong \n(AUB) on the subject of death and dying, as \nseen through the reconstruction of one of \nthe earliest works by a Muslim scholar on \nthe topic. Indeed, Dhikr al-mawt by Ibn Ab\u012b \nal-Duny\u0101 (d. 281/894-5), an author known \nto have had a special interest in the matter \nof death, and whose work influenced \nlater scholars interested in writing on \nthe subject. It contains excerpts from the \nQur\u02be\u0101n and religious literature as well as \npoetry and anecdotes.", "start_char_idx": 47, "end_char_idx": 3342, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "72ae29be-0e43-4bbb-84a1-d06c355f8009": {"__data__": {"id_": "72ae29be-0e43-4bbb-84a1-d06c355f8009", "embedding": null, "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6863", "node_type": "4", "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "hash": "ce043e0e1e40fe8e5511df6a00547481a2112d92eba3642ff5ee9dd03a44bd52", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f51ee744-6500-43ed-8221-3b9c4bd017d8", "node_type": "1", "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "hash": "e963caac20edba553d976e0f29be3e6caccccb48738be305d466d3bc317ac50a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8749929f-1b97-4666-933e-4af64a674d61", "node_type": "1", "metadata": {}, "hash": "6da84428f9f040103fedfc4847c235c8a21c1369bad6412aaaf4b6ddc7d4502a", "class_name": "RelatedNodeInfo"}}, "text": "Going back to the world of the living, \nK a r e n  M o u k h e i b e r  ( U n i v e r s i t y  o f \nBalamand) presented a paper on al-Im\u0101\u02be \nal-Shaw\u0101\u02bfir by al-Isfah\u0101n\u012b (d. 356/967), an \nanthology of courtesan-poetesses of the \nearly Abbasid period. She analyzed the \nvocabulary pertaining to emotions used \nin the text, thus reflecting a male gaze \non female characters, by using Barbara \nR o s e n w e i n \u2019 s  c o n c e p t  o f  \u201c e m o t i o n a l \nc o m m u n i t y . \u201d  W i t h o u t  b e i n g  a b l e  t o \ndiscover the reality of emotions felt \nby individuals at the time, her analysis \nallows us nonetheless to explore the \nrepresentation of gendered relations and \nwhat emotions were highlighted and \nvalued (or not) in written testimony of this \nkind.\n\nThe panel concluded with a return to \nthe idea of dying, this time specifically \nwith martyrs of love, with the presentation \nof Vahid Behmardi (Lebanese American \nUniversity) on Ma\u1e63\u0101ri\u02bf al-\u02bfUshsh\u0101q by Ja\u02bffar \nb. A\u1e25mad al-Sarr\u0101j al-Q\u0101ri\u02be (d. 500/1107). \nAn anthology dealing specifically with \ntales and poetry of poets dying from love, \nit also contains the author\u2019s own poems \non passionate forms of love. Through \nan analysis of the text, its isn\u0101ds and \norganisation, clearer light can be shed \non the origins of love stories in classical \nArabic love literature. \n\nPanel 2: \u201cPleasure\u201d\n\nChaired by Bilal Orfali (AUB) the second \npanel included two presentations on \nthe theme of pleasure. Musical pleasure \ncame first, with the presentation of Carl \nDavila (State University of New York) on \nKunn\u0101sh al-\u1e24\u0101\u02beik, a famous collection of \nsong-texts of the Andalusian tradition of \nNorth Africa, as found in MS#144 at the \nKhiz\u0101na D\u0101w\u016bdiyya in Tetouan, dated from \n1202/1788. His analysis of the manuscript \nspoke to the social context of the Moroccan \nAndalusian musical tradition. \n\nThe second paper dealt with physical \np l e a s u r e s .  J e r e m y  K u r z y n i e c  ( Y a l e \nU n i v e r s i t y )  d i s c u s s e d  a n  u n e d i t e d \nmanuscript in a presentation entitled \u201cThe \nEncyclopedia of Pleasure: a \u1e92ar\u012bf\u2019s Guide \nto the Bedroom Sciences,\u201d a medieval \nexample of diversely sourced knowledge \non the particular subject of sex. From \npoetry to medical sources, from Greek, \nPersian and Indian sources, the anthology \nlists and categorizes what needs to be \nknown regarding matters of the bedroom. \nAnalyzing the text and situating it in its \nlarger cultural milieu, one discovers that", "start_char_idx": 3344, "end_char_idx": 5814, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8749929f-1b97-4666-933e-4af64a674d61": {"__data__": {"id_": "8749929f-1b97-4666-933e-4af64a674d61", "embedding": null, "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6863", "node_type": "4", "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "hash": "ce043e0e1e40fe8e5511df6a00547481a2112d92eba3642ff5ee9dd03a44bd52", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "72ae29be-0e43-4bbb-84a1-d06c355f8009", "node_type": "1", "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "hash": "111cf10ceb2e7f7a7c787e6205ae7340eb24bfa31487c8314a57fa53ad621dbe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9e2dd01f-52b7-427c-94bd-9a897b3b2090", "node_type": "1", "metadata": {}, "hash": "a71504dbf80903261c04dcf3725012ea2bcb7df528d5d98f27a51226ce3f0afa", "class_name": "RelatedNodeInfo"}}, "text": "Analyzing the text and situating it in its \nlarger cultural milieu, one discovers that \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n Approaches to the Study of Pre-Modern Arabic Anthologies \u2022  221\n\nthe Indian kama-sutra was known and \ncirculated, at least in part, in the medieval \nIslamic world. \n\nFriday May 11th\n\nPanel 3: \u201cFaith and Education\u201d\n\nThe second day began with the theme \nof faith and education. Kristen Brustad \n(University of Texas) chaired a panel in \nwhich sadly two participants were unable \nto attend. Kirill Dmitriev (University of St \nAndrews) opened with a presentation on \nthe anthology tradition and its theoretical \na s p e c t s  t h r o u g h  a n  e x a m p l e  f r o m \nChristian Arabic sources. The combination \nof the popular Arabic anthology genre \nand the medieval Christian literature and \ntraditions made it natural that Christian \nauthors would engage with this genre. \nThe presentation reviewed the different \ncategories of Christian Arabic anthologies \na n d  t h e i r  a u t h o r s ,  a n d  f o c u s e d  o n \nBus\u1e6d\u0101n al-ruhb\u0101n, an anthology compiled \nby Jirm\u0101n\u016bs Far\u1e25\u0101t (d. 1732).\n\nThe second presentation by Samer \nTraboulsi (University of North Carolina) \ne x p l o r e s  t h e  u s e  o f  a n t h o l o g i e s  a s \neducational tools, specifically in the \n\u1e6cayyib\u012b Ism\u0101\u02bf\u012bl\u012b tradition in Yemen and the \nteaching of the Ism\u0101\u02bf\u012bl\u012b da\u02bfwa. The paper \nused the Kit\u0101b al-azh\u0101r by \u1e24asan ibn N\u016b\u1e25 \nal-Bh\u0101r\u016bch\u012b (d. 939/1533) as an example. \nThis unpublished and lengthy text exists \nin several manuscripts, hinting at its wide \ncirculation among scholars. The analysis \nof its great variety of content provides a \nbetter picture of the ways in which Ism\u0101\u02bf\u012bl\u012b \ndoctrine was taught, where most historians \nhave focused on sermons rather than on \nthese instruction manuals.\n\nPanel 4: \u201cThis is Not a Tale\u201d\n\nChaired by Enass Khansa (AUB), this \npanel started with Maurice Pomerantz \n(New York University, Abu Dhabi) who \npresented a paper focused on \u02bfUqal\u0101\u02be \nal-maj\u0101n\u012bn by al-N\u012bs\u0101b\u016br\u012b (d. 406/1016). \nThis is an example of an anthology on the \ntheme of the madman; the text mentions \naround a hundred of such characters, from \nthe historical to the legendary, in tales \ndealing with piety, foolishness and truth.  \nMatthew L. Keegan (American University \nof Sharjah) presented the second paper \non \u201ccommentary as anthology\u201d with the \nexample of the Andalusi al-Shar\u012bsh\u012b\u2019s \n(d. 619/1222) commentary on al-\u1e24ar\u012br\u012b\u2019s \nMaq\u0101m\u0101t. Using the device of commentary, \nthe author collected and compiled adab \nexcerpts from the Islamic East and West. \nAnalyzing the commentary and the ones \ninspiring the author, Keegan showed how \ncommentary evolved into an anthologizing \nform of writing in itself.\n\nPanel 5: \u201cPoetry\u201d\n\nChaired by Tayeb El-Hibri (University \nof Massachusetts, Amherst,) the last \npanel of the day, on the topic of poetry, \nbegan with a presentation by Adam Talib \n(Durham University) on the relationship \nbetween poetry anthologies and d\u012bw\u0101n. \nTalib spoke to what has been recovered \nof poetry thanks to anthologies against \nwhat has been lost, that is, poetry left \nout of anthologies. This is an important \nquestion for a type of literature that has \nnot been transmitted to us in a direct \nfashion, most of it having been recorded \nthrough anthologies, with what it implies \nof the reasons for which authors included \npoems or left them out. Talib also argued \nthat the making of a poetry d\u012bw\u0101n did", "start_char_idx": 5728, "end_char_idx": 9153, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9e2dd01f-52b7-427c-94bd-9a897b3b2090": {"__data__": {"id_": "9e2dd01f-52b7-427c-94bd-9a897b3b2090", "embedding": null, "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6863", "node_type": "4", "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "hash": "ce043e0e1e40fe8e5511df6a00547481a2112d92eba3642ff5ee9dd03a44bd52", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8749929f-1b97-4666-933e-4af64a674d61", "node_type": "1", "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "hash": "92d79441fdb6437f269908968e89f51f0897b19fb5e9a6e6959531bd847d52c7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7f9b2e4d-f8a0-4ae4-895b-e2f6ee0c0f00", "node_type": "1", "metadata": {}, "hash": "b2b854b54ebb50ca26eafa24a09b8f782b3e62f411e7b57c1fbe6ffc680e5e01", "class_name": "RelatedNodeInfo"}}, "text": "222  \u2022  Louise GaLLorini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nnot necessarily precede the making of \nanthologies; it might have been the other \nway around.\n\nDavid Larsen (New York University) \np r e s e n t e d  a n  o n - g o i n g  p r o j e c t  o f \na n t h o l o g y  r e c o n s t r u c t i o n  f r o m  t h e \nfragments found in subsequent works and \nhis method for doing it. He dealt with the \ngenre of ma\u02bf\u0101n\u012b texts, that is, the study of \nobscure meanings. Working on the now \nlost Kit\u0101b aby\u0101t al-ma\u02bf\u0101n\u012b by Ab\u016b Na\u1e63r \nal-B\u0101hil\u012b (231/855), Larsen showed how \nsifting through citations of the work in \nlater anthologies allows for an attempt at \nreconstructing the original text. He spoke \nof the challenges he faces in doing so. His \nreconstruction will be published in an \nupcoming edition and translation.\n\nBilal Orfali (AUB) concluded the panel \nwith a presentation on poetry in Sufi \na n t h o l o g i e s  o r  m a n u a l s .  T h e  p o e m s \nconstitute in their own right an anthology \nwith its own uses within wider anthologies \nsuch as works by al-Sulam\u012b (d. 412/1021) \nand Ab\u016b Na\u1e63r al-Qushayr\u012b (d. 514/1120). \nPoetry is used in this type of work to \nexpress sentiments otherwise difficult \nto express in prose. It is also used during \nthe beatific audition (sam\u0101\u02bf), as well as \nto conclude chapters. These thematic \nchapters compile different sources on a \nparticular theme, from the Qur\u02be\u0101n, \u1e25ad\u012bth, \nand other types of literature such as \npoetry. The choice of poetry excerpts is \nparticular to an author, even though the \nauthor does not compose poetry himself. \nThe paper concluded with discussion of \nthe use of poetry in the Kit\u0101b al-Bay\u0101\u1e0d \nwa-al-saw\u0101d of al-S\u012brj\u0101n\u012b (d. ca. 470/1077).\n\nKeynote Speech\n\nRamzi Baalbaki (Jewett Chair, AUB) \nd e l i v e r e d  t h e  k e y n o t e  a d d r e s s  o n \no v e r l o o k e d  a s p e c t s  o f  p r e - m o d e r n \nlexical anthologies. Shedding light on an \nunderstudied genre, Baalbaki focused on \nIbn Man\u1e93\u016br (d. 711/1311) and his famous \nLis\u0101n al-\u02bfArab, and the process by which \nhe combined five different sources in \nhis lexicon. Baalbaki demonstrated, for \nthe first time, how Ibn S\u012bda (d. 458/1066) \ni n t e r n a l l y  a r r a n g e d  h i s  l e m m a t a  o n \nsemantic grounds and how Ibn Man\u1e93\u016br \nadopted that system and supplemented Ibn \nS\u012bda\u2019s material from his four other sources.\n\nSaturday May 12th \n\nPanel 6 & 7: \u201cCompilation, Authorship, and \nReadership\u201d\n\nThe theme of compilation, authorship, \nand readership was explored through a \ndouble panel, the first one chaired by Adam \nTalib, the second by Maurice Pomerantz. \nEnass Khansa (AUB) presented the first \npaper on different aspects of the anthology \ngenre: an anthology presents itself as a \nreference work, a scholarly endeavor, that \nsources material from different fields to \nbe presented to a wider readership than \nwhat some of these excerpts might have \nbeen previously been exposed to.", "start_char_idx": 9158, "end_char_idx": 12087, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7f9b2e4d-f8a0-4ae4-895b-e2f6ee0c0f00": {"__data__": {"id_": "7f9b2e4d-f8a0-4ae4-895b-e2f6ee0c0f00", "embedding": null, "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6863", "node_type": "4", "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "hash": "ce043e0e1e40fe8e5511df6a00547481a2112d92eba3642ff5ee9dd03a44bd52", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9e2dd01f-52b7-427c-94bd-9a897b3b2090", "node_type": "1", "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "hash": "39ca09b946209566eac8f3188b25c07aa6b6118a9f1298eaf2c736e6503b65d0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "35588e1b-a1e8-4d09-94bd-b1083a69944d", "node_type": "1", "metadata": {}, "hash": "aed55f3d61f1c6a036cf22a24c48eabd3e36925c605c48b2d63eaae3bd019865", "class_name": "RelatedNodeInfo"}}, "text": "These \naspects were presented with an attempt at \nexploring a possible reconstruction of the \nreadership of these anthologies, and how \nthey inform material research of history \nand culture through examples such as Ibn \n\u02bfAbd Rabbih\u2019s al-\u02bfIqd al-far\u012bd in al-Andalus.\n\nThe second talk was given by Boutheina \nKhaldi (American University of Sharjah) on \nMa\u1e6d\u0101la\u02bf al-bud\u016br f\u012b man\u0101zil al-Sur\u016br, \u02bfAl\u0101\u02be \nal-D\u012bn ibn \u02bfAbd All\u0101h al-Bah\u0101\u02be\u012b al-Ghuz\u016bl\u012b\u2019s \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n Approaches to the Study of Pre-Modern Arabic Anthologies \u2022  223\n\n(d. 815/1412) anthology of the Mamluk \nperiod. Khaldi highlighted the process \nby which the anthologist organized his \ncompilation; his presence throughout the \ntext; and in this particular case, how the \nprocess follows or differs from classical \ntimes, challenging the thesis of decline in \nliterature after the Abbasid age.\n\nP r e s e n t e d  b y  R a n a  S i b l i n i  ( D o h a \nInstitute for Graduate Studies), the third \npaper focused on a particular example, \nal-Man\u0101zil wa-al-diy\u0101r by Us\u0101ma ibn \nMunqidh (d. 584/1188). On the theme of \nthe homeland, it includes many excerpts \notherwise lost. One of the particularities of \nthis work is its personal character. Siblini \nshowed how the author, grieving for his \nhometown, included poetry of his own, \nand interfered with other\u2019s verse, and \nhow this relates to the author\u2019s views on \nrhetoric and general experience.\n\nAs one of the participants was unable to \nattend, the second panel had only a single \npresentation. Isabel Toral-Niehoff (Freie \nUniversit\u00e4t of Berlin) spoke on the theme \nof authorship and readership. Her talk \nfocused her talk on al-\u02bfIqd al-far\u012bd by Ibn \n\u02bfAbd Rabbih (d. 328/940) and the author\u2019s \norganizational principle. It was related, in \na complex way, to the organization of the \n\u02bfUy\u016bn al-akhb\u0101r by Ibn Qutayba (276/889). \nThe paper placed the work in its historical \nc o n t e x t  b e f o r e  f o l l o w i n g  i t s  g r a d u a l \nreading through time, from being read as \na literary anthology to being read as an \nencyclopedia.\n\nPanel 8: \u201cGeography\u201d\n\nChaired by Vahid Behmardi, the final \npanel of the conference explored the \ngeographical dimensions of anthologies.  \nThe first paper, by Nathaniel A. Miller \n\n(University of Cambridge), explored the \ngeographical and ideological dimensions \nof the evolution of anthologies. Miller \nused the example of the works by \u02bfIm\u0101d \nal-D\u012bn al-Isfah\u0101n\u012b (d. 597/1201), and his \npredecessors, al-Tha\u02bf\u0101lib\u012b (d. 429/1038) \nand al-B\u0101kharz\u012b (d. 467/1075). He explored \nthe shift in literary social practices; the \nSunni revival coupled with the transfer \nof an Iranian institution such as the \nanthology on Syrian lands; and the decline \nof court patronage in the Mamluk period, \nwhich influenced both the content and \nreadership of the anthology genre.\n\nGhayde Ghraowi (New York University) \npresented a paper on Ray\u1e25\u0101nat al-alibb\u0101 \nby Shih\u0101b al-D\u012bn al-Khaf\u0101j\u012b (d. 1069/1658), \na literary anthology compiling works of \nthe author\u2019s contemporaries as well as \nhis own, in a particular political context.", "start_char_idx": 12088, "end_char_idx": 15162, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "35588e1b-a1e8-4d09-94bd-b1083a69944d": {"__data__": {"id_": "35588e1b-a1e8-4d09-94bd-b1083a69944d", "embedding": null, "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6863", "node_type": "4", "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "hash": "ce043e0e1e40fe8e5511df6a00547481a2112d92eba3642ff5ee9dd03a44bd52", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7f9b2e4d-f8a0-4ae4-895b-e2f6ee0c0f00", "node_type": "1", "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "hash": "2df9ffcd575d1134640c973ac06bd0e56fd0a322f7fcf6cc3a679e3ade73764c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "27e40358-40f0-4656-8390-70150d49d9e9", "node_type": "1", "metadata": {}, "hash": "b66e9408768a5ae126743c2434024d63c4492e919696eec2c17e5ddf5768a561", "class_name": "RelatedNodeInfo"}}, "text": "The author\u2019s rejection from imperial \npatronage is one of the main reasons for \nthe anthology\u2019s existence; the presentation \nexplored why al-Khaf\u0101j\u012b chose this means \nto respond to the Ottoman elite, and \nthe historical information contained \nin the text. The work situated itself in \ncontinuation with an established literary \ntradition while being a support for political \nstances.\n\nThe final paper, by Suleiman A. Mourad \n( S m i t h  C o l l e g e / N a n t e s \u2019  I n s t i t u t e  f o r \nAdvanced Studies), dealt with a subgenre \nof religious and historical anthologies, the \ncompilation of the fad\u0101\u02beil of Jerusalem, \nshowing the importance of the city in \nIslam. Reviewing authors from al-Raml\u012b \n(d. 300/912) to authors contemporary to \nthe Crusades, the presentation focused \no n  a n  u n d e r s t u d i e d  a s p e c t  o f  t h e s e \nanthologies, that is, the agency of their \nauthors in selecting and presenting their \n \n\n\n\n224  \u2022  Louise GaLLorini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\ncompilations, each anthology shaping a \nspecific legacy for its readers.\n \nHonorary Guest Speech\n\nBeatrice Gruendler (Freie Universit\u00e4t \no f  B e r l i n ) ,  i n  h e r  h o n o r a r y  g u e s t \nspeech, spoke on her on-going project \non Kal\u012bla wa-Dimna by Ibn al-Muqaffa\u02bf  \n(d. 139/756), which should be the object \nof an upcoming critical edition. She \npresented it as an anthology, that is, a \ncompilation of edifying and educative \ntales, with its sources in Indian wisdom, an \nexample of the transfer of Indian material \nt o  A r a b i c  l i t e r a r y  w o r k s .  B e f o r e  i t s \nmedieval translations into Syriac, Greek, \nPersian, Hebrew, Castillan and Latin, not \nmuch is known of Kal\u012bla wa-Dimna\u2019s early \ntextual history. Gruendler used several \n\ncharts to map the numerous translations, \nacross time and geography; the different \nknown sources of the work; and studies \ndone on the subject. She also spoke to the \ndifficulties in reconstructing the original \nsources used by Ibn al-Muqaffa\u02bf; her \ncritical edition will involve juxtaposing \nand comparing versions of the different \nexisting manuscripts. This will allow for \ndocumenting the history of the text and an \nanalysis of the context of its development. \nS o ,  f o r  e x a m p l , e  f r o m  a n  i n d i r e c t \ntransmission of the Buddhist tale \u201cKing \nSh\u0101dram and the Wise Bil\u0101d,\u201d found both \nin the Kal\u012bla wa-Dimna and in a treatise \non wisdom sayings by Ibn Miskawayh (d. \n421/1030), she will consider differences in \ntranslations and the manner in which the \nArab translators adapted Indian sources to \nfit the Arabic corpus and readers\u2019 demands.", "start_char_idx": 15164, "end_char_idx": 17793, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "27e40358-40f0-4656-8390-70150d49d9e9": {"__data__": {"id_": "27e40358-40f0-4656-8390-70150d49d9e9", "embedding": null, "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6867", "node_type": "4", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "3920ca5a43cd1ee9e60711e38a3c447fd478315483c26f43253ecc3ef0b28958", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "35588e1b-a1e8-4d09-94bd-b1083a69944d", "node_type": "1", "metadata": {"identifier": "alusur-6863", "author": "Gallorini, Louise", "title": "Approaches to the Study of Pre-Modern Arabic Anthologies", "date": "2018-11-15", "file": "alusur-6863.pdf"}, "hash": "58b20d2210ed2cc9e36f9f65d4252c8a0d376b4d05a1c82cac497e32b47f1ecd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "31fee8ae-4cb2-46cb-b29c-e14328a3af46", "node_type": "1", "metadata": {}, "hash": "88f1ff686ed971ab843b82496d208d59d592b4a732689440fdaf6226e41a47cd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018): 225-231\n\nBook Review\n\nMuriel Debi\u00e9\u2019s L\u2019\u00e9criture de l\u2019his-t o i r e  e n  s y r i a q u e  r e p r e s e n t s the consolidation of a recent \ndam-burst in the study of a long neglected \naspect of the pre-modern Middle East. It is \nnothing less than a compendium of histor-\nical writing in Syriac in the late antique \nand medieval periods. It puts Syriac histo-\nriography on the map. It treats this thou-\nsand-year-long tradition with the same \nseriousness as the other great ventures \nin historical writing associated with the \nrise of Christianity in the Roman Empire, \nwith the formation of medieval Western \nEurope and with the stunning histori-\nographical output connected with the \nrise and establishment of Islam. It brings \nlittle-known writers, usually known to us \nonly as so many names lurking at the very \nbottom of footnotes, into sudden, gripping \nfocus as authors and historical actors in \ntheir own right. It conjures up places and \nlandscapes as distant from each other \n\n1.  See also Scott Johnson, \u201cSilk Road Christians and the Translation of Culture in Tang China,\u201d in Translating \n\nand from ourselves as the Constantinople \nof Justinian, the Baghdad of the Abbasid \ncaliphs, and the plains and mountainous \nfolds of modern eastern Turkey and \nnorthern Iraq.\n\nDebi\u00e9 even takes us to the great western \ncapital of the Chinese empire at Xian-fu, \nwhere an official inscription in Chinese, \nerected in 781, cites an imperial document \nof 638, which registered the coming of \nChristianity\u2014\u201cThe Religion of Light\u201d\u2014to \nChina. Covering as it does a hundred and \nfifty years, the Xian-fu inscription is a \nminiature essay in historiography. Framed \nby the names of the monks and clergy \ninvolved in this venture, and written in \nfirm Syriac script, it is a monument to an \n\u201cimprobable encounter\u201d (p. 127) between \nEast and West such as only the Syriac \nChristianity of Iran and Central Asia, with \nits \u201capostolic,\u201d Eurasia-wide horizons, \ncould have brought about (pp. 123\u201327).1 \n\nMuriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions \ninterculturelles et constructions identitaires entre hell\u00e9nisme et \nislam. Late Antique History and Religion 12 (Louvain: Peeters, 2015), \n\nxxxiv+724 pp. ISBN 978-90-429-3237-1, Price: \u20ac105.\n\nPeter Brown \nPrinceton University \n\n(prbrown@princeton.edu)\n\nmailto:prbrown%40princeton.edu?subject=", "start_char_idx": 47, "end_char_idx": 2426, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "31fee8ae-4cb2-46cb-b29c-e14328a3af46": {"__data__": {"id_": "31fee8ae-4cb2-46cb-b29c-e14328a3af46", "embedding": null, "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6867", "node_type": "4", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "3920ca5a43cd1ee9e60711e38a3c447fd478315483c26f43253ecc3ef0b28958", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "27e40358-40f0-4656-8390-70150d49d9e9", "node_type": "1", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "6d596d73a17f3eb4e441af150a46c71f1dd47a86b3ba663a7448662f4a3fbc15", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "64922897-002f-4d1c-a5d0-c85cef4b580a", "node_type": "1", "metadata": {}, "hash": "5b929dc39a78535946c3e7bdf793ea02a0d6a6950cb63edf919ecb2c0585fb69", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n226  \u2022  Peter Brown\n\nBut Debi\u00e9 does far more than bring to \nlight a vivid strand in the culture of the \nlate antique and medieval Middle East. She \ntreats the Syriac historians of the time with \nrespect. They are no mere sources to her. \nThey offer a way into a series of distinctive \nworld-views, which change significantly \nover time. \n\nOne of the underlying ideas [of this \nbook] is that the study of the memory \nand of the past of these societies was \nnot fixed. It was a creation of the \nhistorians, and, as such, constitutes a \nway into their identity, their culture, \ntheir networks (p. xv).\n\nIn order to do this, she enters into the \nminds of these historians. She questions \ntheir notions of time and space. She reads \nover their shoulder, as it were, as they \nput together, often in seemingly mindless \ncompilations, memories of the distant \npast. She shows how the image of the \npast, preserved in the great composite \nchronicles, which were characteristic of \nmedieval Syriac historians, were never as \ninert as we might think. They were never \nmere blocks of information transferred, \nas if by human xerox-machines, from \no n e  b o o k  t o  a n o t h e r .  S m a l l  c h a n g e s \nin the copying\u2014small inclusions and \nexclusions, barely noticeable additions\u2014\nworked, like genetic \u201csplicing,\u201d to create \nsignificantly new versions of the past and \nits relation to the present. By abandoning \nthe modern western notion of the single \n\u201cauthor\u201d in favor of a renewed respect \n\nChristianity, ed. S. Ditchfield, C. Methuen and A. Spicer, Studies in Church History 53 (Cambridge: Cambridge \nUniversity Press, 2017): 15\u201338.\n\n2.  Helmut Reimitz, History, Frankish Identity and the Framing of Western Ethnicity, 550-850 (Cambridge: \nCambridge University Press, 2015).\n\nfor the ingenious \u201cpatchwork\u201d artistry \nof generations of alert scribes, Debi\u00e9 can  \nmake the seemingly mute pages of Syriac \nchronicles speak (pp. 70\u201375).\n\nIn this, she joins a lively tradition of \nrecent studies of the relation between \nmemory of the past and identity-formation \nin early-medieval Western Europe. Far \nfrom being fixed in some primeval mold \nof an \u201cethnic\u201d (or in the case of the \nSyriac Christians of the Middle East, a \n\u201cconfessional\u201d) identity, potentially fluid \ngroups were constantly at work, thinking \nthemselves into shape through constant \nretellings of their own past. This is what \nthe Franks were doing in Western Europe \nat much the same time as the Syriac \nChristians struggled to define themselves \nin the Middle East.2\n\nDebi\u00e9 reminds us that this work of \nmemory was a constant feature of the \nrival religious confessions of the medieval \nMiddle East. History-writing was a way \nof staking out the boundaries between \ndifferent groups. Frontiers rendered \ndangerously fluid by a shared culture and \nby the shared rhythms of daily life were \nin constant need of firming up. Different \nChristian groups had to be constantly \nreminded (by stories of martyrdom and \nof long-past conflicts) that they were \ndifferent from each other and from their \nMuslim neighbors, just as Christians in \nthe perilously open world of the Sassanian \nEmpire had to be reminded, through a \nparticularly dramatic and poignant series \nof martyr-tales, of non-negotiable frontiers", "start_char_idx": 2429, "end_char_idx": 5724, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "64922897-002f-4d1c-a5d0-c85cef4b580a": {"__data__": {"id_": "64922897-002f-4d1c-a5d0-c85cef4b580a", "embedding": null, "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6867", "node_type": "4", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "3920ca5a43cd1ee9e60711e38a3c447fd478315483c26f43253ecc3ef0b28958", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "31fee8ae-4cb2-46cb-b29c-e14328a3af46", "node_type": "1", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "984a10587451f8d66523bffbb4175fdb788a79fd681db34c574928bd1f4a7280", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d458fa10-f419-4de6-878b-2ed544ada1ae", "node_type": "1", "metadata": {}, "hash": "fca3d4d88e6e186630a0355694c6ec5c172ab4b7fcf45903b670af0ab3c24b51", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nMuriel Debi\u00e9\u2019s L\u2019\u00c9criture de l\u2019histoire en syriaque  \u2022  227\n\nin a world that normally functioned, \ndangerously well, in a \u201cstate of mixture.\u201d3\n\nE v e n  t h e  p h y s i c a l  f o r m  o f  t h e \nmanuscripts in which Syriac histories \nwere written tells its own, mute story of \ntectonic changes of mentality. What does \nit mean to move from sets of chronological \ntables in which Christianity and the Roman \nempire seem to converge, literally \u201con \nthe same page,\u201d as in the Greek tradition \nof Eusebius, to the careful distinction \nbetween \u201cthings of the church\u201d and \n\u201cthings of the world\u201d\u2014empires and all\u2014\nthat emerged with western Syrian writers \nof the early middle ages (pp. 86\u201398)? \nBehind this neat separation lie centuries \nin which not only had the political profile \nof the Middle East changed, with the \ndiminution of the Christian Roman empire, \nbut the Christianities of the Middle East \nthemselves had been slowly shaken loose \nfrom the grand mirage of an easy union \nof church and empire, of Christianity \nand civilization, such as still haunted the \nchroniclers of Byzantium and of the Latin \nWest. Those clearly visible gaps between \nthe columns in the Chronicle of Michael the \nSyrian (patriarch of Antioch from 1166\u201399) \n(fig. 5, p. 96) are not mere clutter: they sum \nup, in visual form, centuries of sad thought \non the role of the Christian churches in a \nworld doomed to remain forever separate \nfrom the spiritual \u201cKingdom of Christ.\u201d\n\nLast but not least, Debi\u00e9 adds to her \n500 or so pages of text a 130-odd-page \nRepertory of Syriac and Syro-Arabic \ntexts from all the different confessions \nof Eastern Christianity. Just to look at the \n\n3.  Richard Payne, A State of Mixture. Christians, Zoroastrians, and Iranian Political Culture in Late \nAntiquity (Berkeley: University of California Press, 2015), 23\u201358.\n\n4.  Bar Hebraeus, The Ecclesiastical Chronicle, translated by David Wilmshurst (Piscataway, New Jersey: \nGorgias Press, 2016), 244.\n\nbibliographies attached to each text shows \nhow, in recent decades, Syriac studies \nhave lurched forward. Syriac has, at last, \nattained the status which it has long \ndeserved beside Greek and Latin, as the \nthird great language of Early Christianity, \nand as a resource for the study of Islam \nthat we can now no longer afford to \nignore. Aided by data-banks such as the \nSyriac Portal\u2014syriaca.org, directed by \nProfessor David Michelson at Vanderbilt \nUniversity, we are, at last, in a position to \ntake the measure of one of the most long-\nlasting cultural empires in the history of \nthe Middle East: \u201ca nation\u2014feeble indeed \nbut whose salt seasons all kingdoms.\u201d4 \n\nWhat can scholars who are not directly \ninvolved in the progress of Syriac studies \ndraw from this magnificent book? Here let \nme speak for myself. For me, a particularly \nvaluable contribution of Debi\u00e9 are the \nvivid portraits which she offers of the \nwriters of so many of these histories. They \nare not what we had thought they were. \nA long tradition of European prejudice in \nfavor of single, great authors (as in the \nclassical Greco-Roman tradition) had led \nus to expect that, if such authors did not \nemerge in the Syriac tradition, then the \nonly \u201cfall-back\u201d open to our imagination, \nwhen faced by the work of ecclesiastics, \nwere faceless, credulous monks.\n\nNothing could be more different from \nthis tenacious stereotype than the great \necclesiastical leaders who emerged as the \nchroniclers of the Syriac world.", "start_char_idx": 5728, "end_char_idx": 9223, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d458fa10-f419-4de6-878b-2ed544ada1ae": {"__data__": {"id_": "d458fa10-f419-4de6-878b-2ed544ada1ae", "embedding": null, "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6867", "node_type": "4", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "3920ca5a43cd1ee9e60711e38a3c447fd478315483c26f43253ecc3ef0b28958", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "64922897-002f-4d1c-a5d0-c85cef4b580a", "node_type": "1", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "2eb3a17db94eb8bda91a07654b884f4f07377a796b2cf9cec2610df0d6edb9cf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7ebb9483-fbc8-416d-90fe-1fa71b46d33a", "node_type": "1", "metadata": {}, "hash": "f964b116ad2423f4044f30e8b543aa665d2aeaf1cb62ca4b1a9dc5cfb87e0116", "class_name": "RelatedNodeInfo"}}, "text": "A man \nsuch as Dionysios of Tell Mahre came from \na well-established noble family in Edessa. \n\nfile:///Users/Marie/Abu%20Sarah%20Dropbox/Marie%20Abu%20Sarah/Academics/UW/UW%20RTFs/UW26%20RTFs/", "start_char_idx": 9224, "end_char_idx": 9416, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7ebb9483-fbc8-416d-90fe-1fa71b46d33a": {"__data__": {"id_": "7ebb9483-fbc8-416d-90fe-1fa71b46d33a", "embedding": null, "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6867", "node_type": "4", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "3920ca5a43cd1ee9e60711e38a3c447fd478315483c26f43253ecc3ef0b28958", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d458fa10-f419-4de6-878b-2ed544ada1ae", "node_type": "1", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "2acc00d38d26be6d3ff232331e3e20ddd05fbe3f2e098645e0d62d9e5288e2af", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d80183f8-9531-4598-902f-317418dc5b53", "node_type": "1", "metadata": {}, "hash": "39da96de8a55e42e1237c243d6f024cff65fee8766703f8ce4ea3b6c864e8d61", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n228  \u2022  Peter Brown\n\nHe described a local elite whose memories \nreached back over six generations to the \ndays of Persian rule under Khosrow II, \nand whose great palaces, four storeys \nhigh, sheltered tenacious family legends \nof treasures buried in the last, dramatic \ndays of Byzantine rule. Edessa still had \nits jeunesse dor\u00e9e, devoted to horses and \nto hunting dogs, who had changed little, \nin their worldly swagger, from the days \nof Bardaisan and Abgar the Great. Edessa \nalso still produced a Geistesadel. One of \nthe most prominent features of the city \nwas the Beth Shabta, a classical tetrapylon \nshaded by a dome, \n\nwhere the elders used to rest after \nthe morning service and discuss \ntheological and philosophical topics \nuntil lunchtime.5 \n\nDionysios became patriarch of Antioch \nfrom 818 to 845. Though an ecclesiastic, \nhis position placed him at the charged \nfriction point between his church and the \noutside world. We know so much of his \nlife because the two columns, of \u201cworldly\u201d \nand \u201cecclesiastical\u201d affairs, separated by \nthe neat blank spaces in the text of the \nchronicle that recorded his deeds, were, \nin reality, joined in his person. The joining \ngenerated mighty sparks. It was aristocrat-\nbishops such as Dionysios, proud and multi-\nlingual, who acted as hinge-men between \ntheir local community and the distant \ncourt of Baghdad. They were permitted to \napproach the caliph on horseback and to \nstroll with him in the palace gardens. This \nwas because they were useful to him. They \n\n5.  Bar Hebraeus, The Ecclesiastical Chronicle, p.124, copying Michael the Syrian, Chronique XII, 13, trans. \nChabot, Michel le Syrien (Paris: 1899= Brussels: Culture et Civilisation, 1963), 3: 61\u201362.\n\n6.  Michel Foucault, \u201cSociety must be defended,\u201d Lectures at the Coll\u00e8ge de France, 1975-1976, ed. M. Bertraini \nand A. Fontana, English editor Arnold J. Davidson, trans. David Macey (New York: Picador, 1997), 135.\n\nacted a \u201cwhistle-blowers,\u201d keeping an eye \non the caliph\u2019s own, Muslim provincial \ngovernors, as provincial elites had done \nfrom time immemorial in the ancient Near \nEast. Men well versed in the ways of the \nworld, and not the bigoted and timorous \nm onk s  of ou r im ag inat ion,  w ere t he \nhistorians of Middle Eastern Christianity. \nAltogether, Muriel Debi\u00e9 shows that it is \nimportant that we should do justice to \nthe tenacity of the layers of social status \namong the Christians of the Middle East, \nwho were only too often rendered faceless \nby their conquerors, in the manner of most \nconquest\u2014and, later, of colonial\u2014regimes \n(pp. 136\u201343).\n\nB u t  t h e r e  i s  a n o t h e r ,  m o r e  s i l e n t \ndevelopment, which Muriel Debi\u00e9 has \nf o l l o w e d  w i t h  u n u s u a l  s k i l l :  S y r i a c \nhistoriography slowly but surely weaned \nitself from power. It is a model example \nof a trend which Michel Foucault acutely \ndiagnosed in the changes in historiography \nin Ancien R\u00e9gime France, when French \nantiquarians began to study the structures \nof early medieval Gaul at the time of the \nbarbarian conquests, and the long-term \neffects of these conquests on the present \nstate of French society: losers also had a \nhistory. \n\nUp to this point, history had never \nbeen other than the history of power \nas  told by power itself. \n\nThis new discourse [he adds] brings \nwith it what might be called a new \npathos.6", "start_char_idx": 9420, "end_char_idx": 12822, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d80183f8-9531-4598-902f-317418dc5b53": {"__data__": {"id_": "d80183f8-9531-4598-902f-317418dc5b53", "embedding": null, "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6867", "node_type": "4", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "3920ca5a43cd1ee9e60711e38a3c447fd478315483c26f43253ecc3ef0b28958", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7ebb9483-fbc8-416d-90fe-1fa71b46d33a", "node_type": "1", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "a7eb216f579d8649c022896e83f60398ac4e52d70230bacc89bc6521ad4044b8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f1502bb2-88eb-499b-9013-04710db8ca1b", "node_type": "1", "metadata": {}, "hash": "11d96de29b4c8d2120277f9a7910874fb0cc9ea88db5c964e57f2a0b4105ff8a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nMuriel Debi\u00e9\u2019s L\u2019\u00c9criture de l\u2019histoire en syriaque  \u2022  229\n\nS y r i a c  h i s t o r i o g r a p h y  ( w r i t t e n  b y \ncanny survivors such as Dionysios of Tell \nMahre and Michael the Syrian) was never \nexactly a vision des vaincus. But it did \nproject a de-mystified vision of empire. \nFurthermore, it tended to privilege the \nperiphery at the expense of the center, \nand the local over the imperial. It involved \na change from an emphasis on the fate \nof one single, privileged empire\u2014the \nChristian Roman empire as presented \nby Eusebius, with his relentless diagram \nof the convergence of all history on the \nnew Christian Rome of Constantine\u2014to a \nmore \u201cpolycentric\u201d relation of different \nChristian peoples to the greatest King of \nall: to Christ. This was the only relationship \nthat mattered, and it could be seen, in any \ncorner of the world, in terms expressed by \nthe prophets of ancient Israel \u2013 that is, in \nterms of the afflictions visited by Christ \non His people for their sins and of the \nremoval of these afflictions as a result of \ntheir repentance.\n\nA history that moved to the pace of an \ninexorable alternation of affliction and \nmercy could be played out anywhere, but it \nwould be experienced at its most gripping \nin one\u2019s own region. The writer of the \narticle on Syriac literature for the eleventh \nedition of the Encyclopedia Britannica in \n1911 understood this well:\n\nNearly all the best writers are \ncharacterized by a certain na\u00efve and \nearnest piety which is attractive and \nnot infrequently displays a force \n \n\n7.  Norman McLean, s.v. \u201cSyriac Literature,\u201d Encyclopedia Britannica, 11th edition (New York: Encyclopedia \nBritannica, 1911), 26: 311.\n\n8.  See now G.E.M. de Ste. Croix, The Class Struggle in the Ancient Greek World (London: Duckworth, 1981), \n220.\n\n9.  Antoine Borrut, \u201cVanishing Syria: Periodization and Power in Early Islam,\u201d Der Islam 91 (2014): 37\u201368.\n\nof moral indignation which arrests \nattention.7\n\nIt was this de-mystified view of a \nhumankind subject to the double scourge \no f  n a t u r e  a n d  o f  g o v e r n m e n t  w h i c h \nensured that Syriac historical sources \nwere sought out by historians of provincial \nsociety in the Later Roman Empire long \nbefore Syriac studies were thought of as \nother than a somewhat dingy adjunct \nto the study of the Early Church. To \npermit myself a personal memory: when \nI was challenged by the resolute Marxist \nhistorian of ancient Greece, Geoffrey de \nSainte Croix, in 1957, to name any classical \nauthor who itemized in any detail the rise \nof food-prices in a time of famine, I was \nsurprised to be told by de Sainte Croix \nthat no Greek or Roman author had ever \nbothered to mention such humble things; \nbut he told me that a Syriac work\u2014The \nChronicle of Our Time of Afflictions, \nwritten by Joshua the Stylite\u2014contained \nsuch precious details, when describing the \nonset of famine at Edessa in 500\u20131.8\n\nThese local histories do not have to \nbe only histories of affliction. The \u201cpoly-\ncentric\u201d nature of Syriac historiography \nsometimes offers us tempting glimpses \no f  l i f e  i n  t h e  p r o v i n c e s  i n  t h e  f i r s t , \nformative centuries of the Islamic empire, \nbefore local memories succumbed to the \nformidable centralization of historical \nmemory and to the erasure of provincial \ndifferences brought about by the rise \nof the Caliphate of Baghdad (p. 383). 9", "start_char_idx": 12826, "end_char_idx": 16251, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f1502bb2-88eb-499b-9013-04710db8ca1b": {"__data__": {"id_": "f1502bb2-88eb-499b-9013-04710db8ca1b", "embedding": null, "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6867", "node_type": "4", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "3920ca5a43cd1ee9e60711e38a3c447fd478315483c26f43253ecc3ef0b28958", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d80183f8-9531-4598-902f-317418dc5b53", "node_type": "1", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "f0a2d952e45632338fcf8b7d1eb9bd5f77257e137da4c191e0320fb87b0d7c3b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "694763fd-e9a5-4d15-affb-3568d45d32b8", "node_type": "1", "metadata": {}, "hash": "7dcc27afad72fa8e2b5f75be8729069330708dc61902b83741d61fd23db10290", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n230  \u2022  Peter Brown\n\nAfflictions linked to sin, however, \nwere the privileged vectors of historical \nc a u s a l i t y  i n  m o s t  S y r i a c  w o r k s .  T h e \nso-called Chronicle of Zuqn\u012bn  of 775 \ndeliberately follows in the footsteps of \nthe sixth-century Chronicle of Edessa. \nThe events which it describes were seen \nas re-enactments of the affliction of Israel \nin the Bible. \u201cHere,\u201d writes the author, \n\u201cJeremiah the Prophet was of great use \nto us.\u201d No other author but Jeremiah, the \nwitness to the last days of the kingdom \nof Jerusalem, could do justice to the \nphenomenon of the collapse of an entire \nsociety, irrespective of religion and of \nChristian denomination. Terms such as \n\u201cworshipping towards the South\u201d [Muslims \ntowards Mecca] and \u201cWorshipping to the \nNorth [for Zoroastrians]\u201d had become \nirrelevant. Even the sufferings of the \nChristian martyrs lost their unique glamor \ncompared to the shared martyrdom of an \nentire region: \u201cTruly the Lord had a case \nagainst all the inhabitants of the earth.\u201d10\n\nY e t  t h i s  p e n i t e n t i a l  l a n g u a g e  h a d \nanother side. God might punish, but, as \nChrist, He still ruled in glory. The dogged \ncapacity of Christian communities to \nendure up to the very end of the Middle \nAges and beyond derived, in part, from \nan attitude to Christ as the King of His \nChurch. Whatever happened in the world \nwhere mortal rulers (emperors or thugs: \nusually both in one) came and went, the \nChurch was the real Kingdom. In it, Christ \nruled undisputed, hidden only by the thin \nveil of the flesh\u2014a veil as opaque yet as \n\n10.  The Chronicle of Zuqn\u00een: Parts III and IV, A.D. 488-775, trans. Amir Harrak (Toronto: Pontifical Institute \nof Medieval Studies, 1999), 168, 273, 290.\n\n11.  Thomas Carlson, Christianity in Fifteenth\u2013Century Iraq (Cambridge: Cambridge University Press, 2018), \n108.\n\n12.  Adam Becker, Revival and Awakening. American Evangelical Missionaries in Iran and the Origins of \nAssyrian Nationalism (Chicago: University of Chicago Press, 2015), 61.\n\nlight as the veil before the altar. Beyond \nthat veil, all subjects were equal. Humans \nand angels would sing together \u201cGlory to \nGod in the Highest,\u201d as the angels had once \nsung when the great blue veil of heaven \nitself had been lifted, for a moment, at the \nbirth of Christ, \u201csinging while clapping \ntheir hands and stamping their feet.\u201d11\n\nThis vertical dimension, this sense of the \nveiled majesty of a kingdom where heaven \nand earth were joined even in the smallest, \nmost neglected church, had survived \namong the battered Christian communities \nof northern Iraq in the fifteenth century. \nIt would last. It was still there when the \nAmerican Evangelical missionaries made \ncontact with what to them were \u201clost\u201d \nChristians in the mountains around Lake \nUrmia (in northwestern Iran) in the 1830s. \n\nBut the Christians of the Church of the \nEast with whom these eager westerners \ncame into contact did not feel \u201clost\u201d at \nall.", "start_char_idx": 16256, "end_char_idx": 19263, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "694763fd-e9a5-4d15-affb-3568d45d32b8": {"__data__": {"id_": "694763fd-e9a5-4d15-affb-3568d45d32b8", "embedding": null, "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6867", "node_type": "4", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "3920ca5a43cd1ee9e60711e38a3c447fd478315483c26f43253ecc3ef0b28958", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f1502bb2-88eb-499b-9013-04710db8ca1b", "node_type": "1", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "87c8be03877e8810062b2645cf73dcbe4c755f94eedeb22a6133d52c00ba3ec9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d0b62f65-24d1-4c10-8c2f-e39e38ef31ad", "node_type": "1", "metadata": {}, "hash": "d04ec6f80db6a0beba3c8d3c613a05704d864c1e243f16060fc9c563d06fcfb7", "class_name": "RelatedNodeInfo"}}, "text": "Looking out over a landscape like the \ntop of the world\u2014a landscape where (in \nnearby Takht-i Suleyman) Mongol Khans \nhad camped beside the palace of the \nSassanian King of Kings as world rulers, \nthe rich grazing grounds of their horses \noverlooking the plains of the Middle East\u2014\nthe Christians of a \u201cChurch of the East\u201d \nthat had once reached as far as western \nChina still knew that they stood at the \nimagined center of the world, \u201con the river \nof the Garden of Eden,\u201d in the words of \none of their patriarchs.12 Their church was \nthe prototype of the Kingdom of God, the \nonly certain landmark in a changing world: \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nMuriel Debi\u00e9\u2019s L\u2019\u00c9criture de l\u2019histoire en syriaque  \u2022  231\n\n\u201cExisting always in a higher frame outside \nof earthly time, it moves through this \nworld as a ship on a voyage to its haven.13\n\nThis makes it all the more tragic that \nprecisely the region which the Chronicle \nof Zuqn\u012bn of 775 presented as ravaged by \nfamine, flight, and violence is the scene \no f  s i m i l a r  h o r r e n d o u s  e v e n t s  t o d a y . \nThese are the areas of eastern Turkey and \nnorthern Iraq, where the plains meet the \nmountains in an ill-fated combination of \nplaces of seeming refuge, criss-crossed \nby valleys that have always served as \n\n13.  Becker, Revival and Awakening, 9.\n14.  Carlson, Christianity, 259.\n\nbusy thoroughfares to men of violence. \nIf anything of the former richness of the \n\u201csurprisingly polyphonic world\u201d14 once \nshared by Muslims and by Christians \nof Syriac culture in the Middle East is to \nbe saved, Syriac studies\u2014for long the \nCinderella of the study of the Early Church \nand of the Islamic world\u2014must be taken \nseriously. And there could be no better \nway to do so than that proposed by Muriel \nD e b i \u00e9  i n  h e r  m a s t e r w o r k ,  L \u2019 \u00e9 c r i t u r e \nd\u2019histoire en syriaque.", "start_char_idx": 19264, "end_char_idx": 21126, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d0b62f65-24d1-4c10-8c2f-e39e38ef31ad": {"__data__": {"id_": "d0b62f65-24d1-4c10-8c2f-e39e38ef31ad", "embedding": null, "metadata": {"identifier": "alusur-6869", "author": "Melchert, Christopher ", "title": "Lena Salaymeh, The Beginnings of Islamic Law: Late Antique Islamicate Legal Traditions ", "date": "2018-11-15", "file": "alusur-6869.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6869", "node_type": "4", "metadata": {"identifier": "alusur-6869", "author": "Melchert, Christopher ", "title": "Lena Salaymeh, The Beginnings of Islamic Law: Late Antique Islamicate Legal Traditions ", "date": "2018-11-15", "file": "alusur-6869.pdf"}, "hash": "eb5a25adcef450929fd68aca7b103c3f5111bb81642fed58214afa76a80451ad", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "694763fd-e9a5-4d15-affb-3568d45d32b8", "node_type": "1", "metadata": {"identifier": "alusur-6867", "author": "Brown, Peter", "title": "Muriel Debi\u00e9. L\u2019\u00e9criture de l\u2019histoire en syriaque. Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam. ", "date": "2018-11-15", "file": "alusur-6867.pdf"}, "hash": "26ff8364dc1c4fcfa19655679f378bf3218a36659b4f370b5698438a5fd278c4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b7360bc3-bdb4-4bb5-ab11-89c6b4e5511c", "node_type": "1", "metadata": {}, "hash": "023472d02f57bc1f53d2b3a4a5ac6c4e1ef5acca57c058aa7869098b4fc06ce2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018): 237-239\n\nBook Review\n\nThis is apparently a reworking of Salaymeh\u2019s Ph.D. dissertation (UC Berkeley, 2012). As she describes \nher vantage point, \u201cI engage in a post-\nfoundationalist understanding of history \nthat rejects the positivist methodologies \nof modernism and the nihilistic relativism \nof post-modernism. A postfoundational \nunderstanding of historical objectivity \nrejects the positivist notion that particular \nmethodologies generate Truth\u201d (15\u201316). I \nconfess I do not follow her theory, which \nseems to veer between accepting multiple \ntruths (as in refusing to take contradiction \nas a sign that one or more of the accounts \nin question are untrue) and seizing on \nunanimity (i.e. lack of contradiction) as \na reason to believe that something did \nhappen as described. My approach in \nthis review will therefore be to look past \nher theory to see whether she explains \nparticular early legal problems in ways \nthat seem useful to a traditional historian \nof Islamic law.\n\nOne chapter, then, deals with the \nproblem of whether prisoners of war may \nbe executed. Reports vary but Salaymeh \nthinks the preponderant suggestion is \nthat the Prophet\u2019s precept and example \nforbade execution after a battle (although, \nas she notes, there is no report that he said \nanything explicitly). She treats Ibn \u02bfAbb\u0101s \nand Muj\u0101hid\u2019s comments on some relevant \nverses of the Qur\u02be\u0101n. The latter expressly \ninterprets Q. 9:5 (\u201ckill the polytheists \nwherever you find them and take them and \nconfine them\u201d\u2014Jones transl.) as allowing \nthe Muslim leader to execute, ransom, free, \nor enslave prisoners of war, but she argues \nthat killing and taking treat respectively \nbefore and after the conclusion of combat, \nso that the Qur\u02be\u0101n really allows killing only \nin battle. It seems to me, to the contrary, \nuseless for an historian to identify what the \nQur\u02be\u0101n means. It is the nature of Scripture \nto be interpretable in multiple ways, and \nthe most an historian should try to do is \nto assess why some interpretation either \n \n\nLena Salaymeh, The Beginnings of Islamic Law: Late Antique  \nIslamicate Legal Traditions (Cambridge: Cambridge University Press, \n\n2016), xiii+242 pp. ISBN 978-1-107-13302-0. Price: \u00a364.99/$99.99.\n\nChristopher Melchert \nUniversity of Oxford\n\n(christopher.melchert@pmb.ox.ac.uk)\n\nmailto:christopher.melchert%40pmb.ox.ac.uk?subject=", "start_char_idx": 47, "end_char_idx": 2427, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b7360bc3-bdb4-4bb5-ab11-89c6b4e5511c": {"__data__": {"id_": "b7360bc3-bdb4-4bb5-ab11-89c6b4e5511c", "embedding": null, "metadata": {"identifier": "alusur-6869", "author": "Melchert, Christopher ", "title": "Lena Salaymeh, The Beginnings of Islamic Law: Late Antique Islamicate Legal Traditions ", "date": "2018-11-15", "file": "alusur-6869.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6869", "node_type": "4", "metadata": {"identifier": "alusur-6869", "author": "Melchert, Christopher ", "title": "Lena Salaymeh, The Beginnings of Islamic Law: Late Antique Islamicate Legal Traditions ", "date": "2018-11-15", "file": "alusur-6869.pdf"}, "hash": "eb5a25adcef450929fd68aca7b103c3f5111bb81642fed58214afa76a80451ad", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d0b62f65-24d1-4c10-8c2f-e39e38ef31ad", "node_type": "1", "metadata": {"identifier": "alusur-6869", "author": "Melchert, Christopher ", "title": "Lena Salaymeh, The Beginnings of Islamic Law: Late Antique Islamicate Legal Traditions ", "date": "2018-11-15", "file": "alusur-6869.pdf"}, "hash": "b1dbdfc90e50b284ad1a601fd76e46ef042fda24567ebd81c408afac21e5df40", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7b36a1a7-3d58-4397-9a80-09cf227ffbea", "node_type": "1", "metadata": {}, "hash": "f181ea1e3a3ff06884b87c868358e61bcae50e65923382555cfe11561c5d1cc5", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n238  \u2022  Christopher MelChert\n\ndid or did not catch on. Salaymeh\u2019s survey \nof later commentators and jurisprudents \ni s  a d e q u a t e l y  w i d e - r a n g i n g ,  a n d  h e r \nconclusion agrees with my own sounding \nof the evidence: that jurisprudents of \nthe Followers are commonly quoted as \ndoubting whether prisoners should be \nkilled, of the ninth century and later as \nleaving it completely up to the leader. \nBut she implicitly dismisses retrojection \nof competing eighth-century views to \naccount for the confused picture we have \nof practice in the earlier seventh.\n\nSalaymeh next surveys the law of \ncircumcision, which she finds weakly \nsupported as an obligation for Muslims and \nonly sometimes advocated as a boundary \nmarker, distinguishing Muslims from \nothers. It is as if the early community took \ncircumcision so much for granted that it \ndid not trouble to document its exact legal \nstatus. I was reminded of Norman Calder\u2019s \ngeneralization about ritual purity laws:\n\nThe Rabbinic system is a complex and \nrarefied elaboration of a common \nNear Eastern set of beliefs about purity \n(complicated by its hermeneutical \nrelationship to the biblical laws). \nThe Muslim system is probably very \nnear to that common or basic system; \nand has proved on the whole rather \nresistant to efforts at making it more \ncomplex.1 \n\nSalaymeh never cites Calder, but the \nsimilarity of her conclusion shows that \nshe proposes nothing upsetting here to \nconventional opinion.\n\nSalaymeh\u2019s survey of wife-initiated \ndivorce in Jewish and Islamic law turns up \nmuch variation earlier on, then a certain \n\n1.  Norman Calder, Studies in Early Muslim Jurisprudence (Oxford: Clarendon Press, 1993), 212.\n\nconvergence on allowing judges to dissolve \nmarriages for specified reasons and wives \nto dissolve marriages with some reduction \nof the normal settlement. She also detects \na certain shift from considering divorce \na sort of emancipation to considering it \na breach of contract. The Jewish parallel \nis interesting. In this case, it was Jewish \njurisprudents who rejected earlier practice \non the grounds that it reflected external \ninfluence, presumably Islamic. However, \nalthough Salaymeh is sure that influence \nand borrowing are bad concepts, she \noffers only the vaguest generalities such \nas \u201ca shared social space and historical \nt r a d i t i o n \u201d  ( p .  1 9 3 )  t o  e x p l a i n  t h e \nsimilarities.\n\nA theoretical chapter against the idea \nof identifiably Aryan or Semitic origins \nof Islamic law seems mostly an exercise \nin knocking down straw men. Another \nchapter proposes to identify the following \nstages of legal history: \u201cLegal circles and \nnetworks (c. 610\u2013800 CE), Islamic legal \nbeginnings; Professionalization of legal \nschools (c. 800\u20131000 CE); Consolidation \na n d  f o r m a l i z a t i o n  (c .  1 0 0 0 - 1 2 0 0  C E ) ; \nTechnocratization (c. 1200-1400 CE)\u201d (pp. \n147\u201348). The obvious difference between \nSalaymeh\u2019s scheme and, for example, \nMarshall Hodgson\u2019s is that she simply \nmarks out periods of 200 years, whereas \nhe implicitly points to political changes as \nmajor pivots: the advent of the Marw\u0101nid \ncaliphs to mark the end of the \u201cPrimitive \nPeriod,\u201d the advent of the B\u016byads (my \nspelling) to mark the end of the \u201cHigh \nCaliphal Period,\u201d the Mongol conquest of \nBaghdad to divide two \u201cMiddle Periods.\u201d \nOne point of Salaymeh\u2019s scheme is to stress \nthe arbitrariness of any periodization. This", "start_char_idx": 2430, "end_char_idx": 5905, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7b36a1a7-3d58-4397-9a80-09cf227ffbea": {"__data__": {"id_": "7b36a1a7-3d58-4397-9a80-09cf227ffbea", "embedding": null, "metadata": {"identifier": "alusur-6869", "author": "Melchert, Christopher ", "title": "Lena Salaymeh, The Beginnings of Islamic Law: Late Antique Islamicate Legal Traditions ", "date": "2018-11-15", "file": "alusur-6869.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6869", "node_type": "4", "metadata": {"identifier": "alusur-6869", "author": "Melchert, Christopher ", "title": "Lena Salaymeh, The Beginnings of Islamic Law: Late Antique Islamicate Legal Traditions ", "date": "2018-11-15", "file": "alusur-6869.pdf"}, "hash": "eb5a25adcef450929fd68aca7b103c3f5111bb81642fed58214afa76a80451ad", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b7360bc3-bdb4-4bb5-ab11-89c6b4e5511c", "node_type": "1", "metadata": {"identifier": "alusur-6869", "author": "Melchert, Christopher ", "title": "Lena Salaymeh, The Beginnings of Islamic Law: Late Antique Islamicate Legal Traditions ", "date": "2018-11-15", "file": "alusur-6869.pdf"}, "hash": "c72c27debcd5cd6a667095208c7c74089c83dceb4768f1de8d87ee7ac8f780bc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9dacc0be-63d1-485f-9b73-4f06cbb74439", "node_type": "1", "metadata": {}, "hash": "4730491a320ed94ff74999e33da08ab0a80dca833784ff3c47ed3e92e844c980", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nLena Salaymeh\u2019s The Beginnings of Islamic Law  \u2022  239\n\nseems to me easy to concede but minor \ninasmuch as all classifications break down \nat the margins. Contra Salaymeh, a scheme \nlike Hodgson\u2019s that turns on political \nevents does not downplay contingency. \nRather, it stresses what a difference politics \ncan make (and indeed dynasties play \nmajor roles in Salaymeh\u2019s own detailed \ndescription of the evolution of Islamic \nlaw, as by judicial appointments). More \noriginal, at least for a professed history of \nIslamic law, is the following periodization \nof Jewish legal history, identifying similar \ndevelopments in each of her 200-year \nperiods.\n\nMinimally, I would say that Salaymeh \noffers credible sketches of how discussions \nof rules changed over time with relation \nto the three problems of killing prisoners, \ncircumcision, and wife-initiated divorce. \nThe second seems the most successful, \nb u t  a n y o n e  w i s h i n g  t o  m a k e  m o r e \nthorough surveys will wish to consider \nthese chapters as starting points. On the \nother hand, I do not see that she offers \nc r e d i b l e  a l t e r n a t i v e  e x p l a n a t i o n s  t o \nexisting ones based on supposedly faulty \nhistoriographical theories. Maximally, \nI would venture that her ambitions are \nthwarted by systematically looking away \nfrom conflict among classes and status \ngroups in the premodern Middle East. \nShe admits a conflictual understanding \n\nof divorce law, men asserting control \nover women, while expressing regret \nthat evidence is lacking to show exactly \nthe basis of women\u2019s power to resist. \n(I do not object except for the contrast \nwith Salaymeh\u2019s earlier scorn for those \nwho say we sorely lack evidence from \nthe seventh century and so can say little \nwith certainty.) But this is more typical: \n\u201cInterpretive communities give meaning \nto legal texts in ways that cut across social, \ngeographic, or confessional boundaries\u201d \n(p. 203). More credible, to my mind, is \nthat the medieval legal texts on which \nSalaymeh relies (like the rest of us) reflect \nthe interests and views of particular, \naristocratic interpretive communities \nintent on protecting their own moral and \nmaterial interests.\n\nTransliteration is accurate. Dates are \ngiven in CE only, sometimes carefully \nsplit, sometimes not; e.g., al-Awz\u0101\u02bf\u012b said \nto have died precisely in 774, whereas \nhe is most often said to have died in 157, \nwhich overlapped 773 and 774, but also \n155, 151, 156, and 158, and never with a \nmonth. The bibliography usually includes \neditors\u2019 names but sometimes alphabetizes \nstrangely; e.g.. M\u0101lik under i for Ibn Anas, \nMuslim under q for al-Qushayr\u012b. Also \nstrange is its identification of al-Muzan\u012b as \nthe editor of al-Umm.", "start_char_idx": 5910, "end_char_idx": 8669, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9dacc0be-63d1-485f-9b73-4f06cbb74439": {"__data__": {"id_": "9dacc0be-63d1-485f-9b73-4f06cbb74439", "embedding": null, "metadata": {"identifier": "alusur-6872", "author": "Walker, Paul E.", "title": "Michael Brett, The Fatimid Empire. The Edinburgh History of the Islamic Empires ", "date": "2018-11-15", "file": "alusur-6872.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6872", "node_type": "4", "metadata": {"identifier": "alusur-6872", "author": "Walker, Paul E.", "title": "Michael Brett, The Fatimid Empire. The Edinburgh History of the Islamic Empires ", "date": "2018-11-15", "file": "alusur-6872.pdf"}, "hash": "bb8223e03f261a1564423b9357aa1cc78febfd0d07b09a003dc9bad72b0374e8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7b36a1a7-3d58-4397-9a80-09cf227ffbea", "node_type": "1", "metadata": {"identifier": "alusur-6869", "author": "Melchert, Christopher ", "title": "Lena Salaymeh, The Beginnings of Islamic Law: Late Antique Islamicate Legal Traditions ", "date": "2018-11-15", "file": "alusur-6869.pdf"}, "hash": "17aa15936f1176bae9bf132b2a781974013d943b8236c1be64f738029094d4ed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "49a243dd-b63a-40a6-8350-12f413e4f686", "node_type": "1", "metadata": {}, "hash": "a193dd811239a6aed6e649a0146e085c114e99fd59272f617a6e22bb73eeaee7", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018): 249-251\n\nBook Review\n\nThose of us intimately involved in the study of Fatimid history, as well as others who teach areas of Islamic \nhistory in which this dynasty played a \nsignificant role, have long lamented the \nlack of a good, substantial one-volume \naccount of that era suitable for use in \nclassroom instruction and also generally \navailable and accessible for anyone inter-\nested in the period. Among those who \nhave such an interest is, of course, a large \nworld-wide population of Ismaili Muslims \nw h o  c o n t i n u e  t o  r e g a r d  t h e  F a t i m i d \ncaliphs as the divinely chosen imams of \ntheir religious tradition. I am quite pleased \nto announce that finally we have just such \na work. \n\nFor the many times I have offered a \ncourse specifically devoted to the Fatimids, \nit has been a challenge to cobble together \nan adequate set of reading materials, \n\n1.  Heinz Halm, Das Reich des Mahdis: Der Aufstieg der Fatimiden (875-973) (M\u00fcnchen: C.H. Beck, 1991); \nDie Kalifen von Kairo: Die Fatimiden in \u00c4gypten, 973-1074 (M\u00fcnchen: C.H. Beck, 2003); Kalifen und Assassinen: \n\u00c4gypten und der Vordere Orient zur Zeit der ersten Kreuzz\u00fcge, 1074-1171 (M\u00fcnchen: C.H. Beck, 2014).\n\nmost especially if the only language the \nstudents could use was English. Heinz \nHalm\u2019s truly monumental three-volume \nhistory1 is in itself excellent but only one \nvolume has appeared in English thus far. \nWithout German the rest remains, sadly, \ninaccessible. There exist fine works in \nFrench, notably some by Th. Bianquis, \nand Arabic is reasonably well served, most \nrecently by A. F. Sayyid. \n\nEven in English the situation is not \nhopeless but until now it has required \ngathering together many separate items: \na few book length works, articles on \nvarious topics, Genizah studies, and the \nincreasing and quite valuable publications \nof the Ismaili Institute in London which \nhas added, over the years, immeasurably \nto our store of Fatimid era Ismaili texts \nin translation. Yet others have become \navailable due to the efforts of several \n\nMichael Brett, The Fatimid Empire. The Edinburgh History  \nof the Islamic Empires (Edinburgh, Edinburgh University  \nPress, 2017), viii+337 pp. ISBN 978-07-48-64076-8. Price: \u00a320.99.\n\nPaul E. Walker \nUniversity of Chicago\n\n(pwalker@uchicago.edu)\n\nmailto:pwalker%40uchicago.edu?subject=", "start_char_idx": 47, "end_char_idx": 2408, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "49a243dd-b63a-40a6-8350-12f413e4f686": {"__data__": {"id_": "49a243dd-b63a-40a6-8350-12f413e4f686", "embedding": null, "metadata": {"identifier": "alusur-6872", "author": "Walker, Paul E.", "title": "Michael Brett, The Fatimid Empire. The Edinburgh History of the Islamic Empires ", "date": "2018-11-15", "file": "alusur-6872.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6872", "node_type": "4", "metadata": {"identifier": "alusur-6872", "author": "Walker, Paul E.", "title": "Michael Brett, The Fatimid Empire. The Edinburgh History of the Islamic Empires ", "date": "2018-11-15", "file": "alusur-6872.pdf"}, "hash": "bb8223e03f261a1564423b9357aa1cc78febfd0d07b09a003dc9bad72b0374e8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9dacc0be-63d1-485f-9b73-4f06cbb74439", "node_type": "1", "metadata": {"identifier": "alusur-6872", "author": "Walker, Paul E.", "title": "Michael Brett, The Fatimid Empire. The Edinburgh History of the Islamic Empires ", "date": "2018-11-15", "file": "alusur-6872.pdf"}, "hash": "4f7ab674ca913dcd2f0d4c6ca1459ed9de4e1529460dc37403938b749296b4ea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9d01910a-ced8-44f5-bd23-0c4a69124061", "node_type": "1", "metadata": {}, "hash": "13dca328c62f81d3af5b1458a06d79a03736b1e5568b93cc1f07bc66f8595366", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n250  \u2022  Paul E. WalkEr\n\nscholars (including Tahera Qutbuddin, \nDevin Stewart, most especially Ismail \nPoonawala). Encyclopaedia of Islam entries \nare often useful and now updated with the \nlatest in the EI3.\n\nSOAS\u2019s Michael Brett has all along been \na major contributor to Fatimid studies \nwith an important book on the rise of the \ndynasty and its early tenth century phase,2 \nplus a long stream of articles on various \naspects and periods of its existence. Until \nthis book appeared I had thought I was \nkeeping up with his many publications. \nHowever, I now see from its bibliography \nhow many I had missed. One of the lesser \nbut still important benefits it offers is a list \nof them.\n\nThere are several areas where Brett\u2019s \nprevious work is essential, among them the \nrole of the Berbers and the importance of \ntrans-Saharan trade, along with the wider \nproblem of tribal versus urban economies \nand social organizations. His attempts \nto explain major economic factors, as in \nthe land granting iq\u1e6d\u0101\u02bf system, with its \nvarious medieval recalibrations, is also \nnoteworthy, but these are only those \nthat come immediately to mind. After \nreading this new book, it would seem \nthat he not only well understands a wide \nrange of issues, problems and puzzles \npeculiar to the Fatimid case, but can often \nexplain them as clearly as anyone might \nbe expected to do and with the highest \nstandards of scholarly investigation.\n\nThe Ismaili dimension of this empire \nand the concomitant role its da\u02bfwa played, \nboth inside and outside of the domain of \nits direct rule can, as in many past efforts, \nprove how difficult it is to adequately \n\n2.  Michael Brett, The Rise of the Fatimids: The World of the Mediterranean and the Middle East in the  \nFourth Century CE, The Medieval Mediterranean 30 (Leiden: Brill, 2000). \n\nintegrate religion in an ordinary historical \naccount of its political affairs. Al-Maqr\u012bz\u012b\u2019s \nkey Itti\u02bf\u0101\u1e93 al-\u1e25unaf\u0101\u02be, the sole medieval \nattempt to cover the whole period (both \nthe North African and Egyptian phase \ntogether) in one work, indicates that he \nwanted to know much more than he did \nbut that he lacked access to most of Ismaili \nmaterials that we now have. Happily Brett \nappears at home with much, if not most, of \nthe recently uncovered works of the da\u02bfwa. \nIt is true that we owe to Farhad Daftary and \nhis The Ism\u0101\u02bf\u012bl\u012bs, substantial credit for the \nbasic, full account that serves this purpose \nquite well. But, as his work mainly concerns \nreligious history, putting together both \nreligion and state was often not adequately \ndone. And the Ismaili da\u02bfwa, its sectarian \nappeal and membership, was far wider \nthan the political empire, encompassing \nas it did nearly the whole of the Islamic \nworld, East, West, North and South, with \npockets of adherences spread to places \nfar from the North African or Egyptian \nhome of the imam-caliph. Brett devotes \nconsiderable space in this book to the \nfar-flung da\u02bfwa, in some cases exceeding \nwhat I would have expected at best, for \nexample with the Niz\u0101r-Musta\u02bfl\u012b split and \nthe subsequent history of the independent \npolity founded by \u1e24asan-i \u1e62abb\u0101\u1e25 and \ncentered on Alamut.\n\nFor a work that needs to cover well over \ntwo and a half centuries and territories \nas diverse and far apart as the furthest \nMaghrib in the West and central Asian \nKhurasan in the East, from northern \nIran to the Yemen and on to India, there \nare bound to arise more than a few bits \nand pieces that one could quibble with.", "start_char_idx": 2411, "end_char_idx": 5924, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9d01910a-ced8-44f5-bd23-0c4a69124061": {"__data__": {"id_": "9d01910a-ced8-44f5-bd23-0c4a69124061", "embedding": null, "metadata": {"identifier": "alusur-6872", "author": "Walker, Paul E.", "title": "Michael Brett, The Fatimid Empire. The Edinburgh History of the Islamic Empires ", "date": "2018-11-15", "file": "alusur-6872.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6872", "node_type": "4", "metadata": {"identifier": "alusur-6872", "author": "Walker, Paul E.", "title": "Michael Brett, The Fatimid Empire. The Edinburgh History of the Islamic Empires ", "date": "2018-11-15", "file": "alusur-6872.pdf"}, "hash": "bb8223e03f261a1564423b9357aa1cc78febfd0d07b09a003dc9bad72b0374e8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "49a243dd-b63a-40a6-8350-12f413e4f686", "node_type": "1", "metadata": {"identifier": "alusur-6872", "author": "Walker, Paul E.", "title": "Michael Brett, The Fatimid Empire. The Edinburgh History of the Islamic Empires ", "date": "2018-11-15", "file": "alusur-6872.pdf"}, "hash": "4b609f3bbf422f20077751015f8306a2d92e7144d90b0e92dc642b255d8b400a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f68a6f54-20ba-4dc5-a9df-9cf9f4bded85", "node_type": "1", "metadata": {}, "hash": "6762c80646c39fe5ad86790c6ab5b24a29f0d10699f76f3c89d0a3acb4873896", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nMichael Brett\u2019s The Fatimid Empire  \u2022  251\n\nBrett\u2019s insistence that al-Q\u0101\u1e0d\u012b al-Nu\u02bfm\u0101n\u2019s \nDa\u02bf\u0101\u02beim al-Isl\u0101m had no successor (p. 66, \n68) ignores Ibn Killis\u2019s later work3 of at \nleast the same size and kind wherein he \ncollected the pronouncements of the \nFatimid imams of his own time. At one \nl a t e r  p o i n t  t h e  g o v e r n m e n t  a c t u a l l y \nordered legal authorities to memorize \nand refer to it along with the Da\u02bf\u0101\u02beim. \nAl-Maqr\u012bz\u012b, centuries later still, possessed \na copy. In another example Brett would \nhave al-\u1e24\u0101kim\u2019s mother be a Melkite \nChristian and implies that her brothers \nb e c a m e  P a t r i a r c h s  o f  J e r u s a l e m  a n d \nAlexandria, missing entirely, it seems, the \nfact that this Melkite family belonged to \nthe caliph\u2019s half-sister\u2019s mother. These \nPatriarchs were Sitt al-Mulk\u2019s maternal \nuncles, not al-\u1e24\u0101kim\u2019s; he was not related \nto them by blood in any way. But here \nI must quickly add that my few quibbles \n\n3.  Paul E. Walker, \u201cIbn Killis,\u201d in Encyclopaedia of Islam, THREE, ed. K. Fleet, G. Kr\u00e4mer, D. Matringe, J. \nNawas, E. Rowson. Online at: http://dx.doi.org/10.1163/1573-3912_ei3_COM_30871\n\npale by comparison to the many items of \ninformation I picked up from this book, \ninterpretations of issues I am now forced \nto rethink and look at in a new light, terms \nsuch as \u201cseveners\u201d I previously thought \nmisleading and obsolete but may have \nbeen convinced otherwise, along with \nmany works in the bibliography that ought \nto be read or reread. Throughout, the \nlevel of detail is impressive for a volume \ndesigned as one of a series on various \nIslamic empires. A great deal of material \nhas been skillfully reduced to a single \nnarrative that seldom leaves anything \nout. For the expert this book will certainly \nreward; for the novice it is a trustworthy \nintroduction and more. Hopefully it will \nserve to attract more attention to the \nFatimids in the wider scholarship on the \nclassical Islamic period. There is still much \nleft to investigate.\n\nhttp://dx.doi.org/10.1163/1573-3912_ei3_COM_30871", "start_char_idx": 5929, "end_char_idx": 8022, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f68a6f54-20ba-4dc5-a9df-9cf9f4bded85": {"__data__": {"id_": "f68a6f54-20ba-4dc5-a9df-9cf9f4bded85", "embedding": null, "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6873", "node_type": "4", "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "hash": "ec5526a7707c51d603fe6bdb06b5ce69abc59e51eccd6fc30b5c64ce46cab86d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9d01910a-ced8-44f5-bd23-0c4a69124061", "node_type": "1", "metadata": {"identifier": "alusur-6872", "author": "Walker, Paul E.", "title": "Michael Brett, The Fatimid Empire. The Edinburgh History of the Islamic Empires ", "date": "2018-11-15", "file": "alusur-6872.pdf"}, "hash": "c906ce78c2ab917026a8c7e3b8d56971caddb1c9f33dbcfd60460cac6316b902", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "54b9ad19-d445-45de-a3e1-86dd0724b62d", "node_type": "1", "metadata": {}, "hash": "a71df00b6375a6ff1cba280b339f38f927f6509c4f085752537dff54987a8565", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018): 252-257\n\nBook Review\n\nIn this exciting new volume, co-ed-itors Matthew Gordon and Kathryn Hain provide scholars and students \nan important resource for the study of \nslavery and enslaved women. The book \ncomprises fifteen substantive articles \nplus a useful introductory overview by \nGordon and an interpretive epilogue by \nHain. It ranges from the seventh century \nthrough the eighteenth, across Andalusia \nand the Maghreb, through Arabia and the \nLevant, to Turkey, Iran, and Central Asia. \n\u201cThe shared aim,\u201d Gordon writes, \u201cis a \nreconstruction of the lives, careers, and \nrepresentations of women across this same \nexpanse of time, social organization, and \npolitical drama\u201d (\u201cIntroduction: Producing \nSongs and Sons,\u201d 1).\n\n The contributors, who range from \ndoctoral candidate to full professor, are \nmostly historians and literary scholars, but \nthere is also a musicologist and a librarian. \nRoughly sixty percent of the contributions \nare by women and most of the essays cite \nsecondary scholarship by women in due \n\nproportion. There are overlapping clusters \nof chapters on the Abbasid era; on qiy\u0101n\u2014\nenslaved singers; on Andalusia; and on \nenslaved (or, surprisingly, not) concubines \nin royal households. \n\nA few contributions will be of particular \ninterest for those in religious studies, \nincluding Nerina Rustomji\u2019s \u201cAre Houris \nHeavenly Concubines?\u201d and Elizabeth \nUrban\u2019s exploration of how mid-eighth-\ncentury contests over legitimate authority \ncame to invoke Abraham and Muhammad\u2019s \nenslaved concubines to \u201cjustif[y] the \npolitical aspirations of the children of \nslave mothers\u201d (\u201cHagar and Mariya: Early \nIslamic Models of Slave Motherhood,\u201d 230). \nIn a similar vein, Michael Dann\u2019s \u201cBetween \nHistory and Hagiography: The Mothers of \nthe Imams in Imami Historical Memory\u201d \nlooks at hagiographical accounts of the \nmother of the twelfth imam as part of \nthe construction of a theologically and \npolitically robust messianic legitimacy. \nYounus Mirza\u2019s \u201cRemembering the Umm \nal-Walad: Ibn Kathir\u2019s Treatise on the Sale \n\nMatthew S. Gordon and Kathryn Hain, eds., Concubines \nand Courtesans: Women and Slavery in Islamic History \n(New York: Oxford University Press, 2017), xi+354 pp. ISBN: \n978-0-19-062218-3, Price: $99 (Cloth)/Price Varies (E-Book).\n\nKecia Ali \nBoston University\n\n(ka@bu.edu)\n\nmailto:ka%40bu.edu?subject=", "start_char_idx": 47, "end_char_idx": 2418, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "54b9ad19-d445-45de-a3e1-86dd0724b62d": {"__data__": {"id_": "54b9ad19-d445-45de-a3e1-86dd0724b62d", "embedding": null, "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6873", "node_type": "4", "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "hash": "ec5526a7707c51d603fe6bdb06b5ce69abc59e51eccd6fc30b5c64ce46cab86d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f68a6f54-20ba-4dc5-a9df-9cf9f4bded85", "node_type": "1", "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "hash": "79010d85cb88261b7b74e5dfdde39812e612cc8df5cdeac4662580362d9acb0d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3a9473ec-e668-4242-b349-cc6bbe66b8a9", "node_type": "1", "metadata": {}, "hash": "47af792fe2a7942b25fb39061cadec792d9665f028858f0fea89cbe44fb091ad", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n253  \u2022  Kecia ali\n\nof the Concubine\u201d is the closest the volume \ncomes to sustained focus on jurisprudence, \nalthough the text on which it focuses \nis not a work of law; it does, however, \naddress how authoritative precedent is \nconstructed and contested. \n\nOne of the questions that inevitably \narises in discussions of Islamic history \nis precisely what is \u201cIslamic\u201d about it. \nW h a t  a r e  t h e  c o m m o n a l t i e s  a s  w e l l \nas the distinctions among norms and \nimplementation of slavery in majority-\nMuslim contexts and other contexts? This \ncollection highlights certain recurring \npatterns\u2014the legal protections governing \nthe umm walad, for instance\u2014but also \nreveals substantial divergences among \nf o r m s  o f  c o n c u b i n a g e  a n d  e n s l a v e d \nc o u r t e s a n s h i p .  I t  a l s o  r e v e a l s  h o w \ndependent such practices were on local \ncontexts and norms as well as the specifics \nof given historical moments. In \u201cThe Ethnic \nOrigins of Female Slaves in al-Andalus,\u201d \nChristina de la Puente tackles the complex \nways that race, ethnic origin, skin color, \nand more play into norms about insiders, \noutsiders, and status. One intriguing \nsuggestion offered by Gordon (34) is that \nlater scholars may have read whiteness \nor European origins into descriptions of \nbeauty where none are there in original \ntexts. Issues of ethnicity crop up in other \nplaces from time to time; as Marina \nTolmacheva notes, the fourteenth-century \n\u201cMoroccan globetrotter\u201d Ibn Battuta rarely \nnames his wives or concubines, typically \nreferring in the latter\u2019s case to their \nethnic/geographic origins (\u201cConcubines \non the Road\u2014Ibn Battuta\u2019s Slave Women,\u201d \n163).\n\nOne of the merits of this volume is the \nnumber of enslaved women about whom \nit presents biographical information\u2014\n\nthough of varying levels of detail and \nfacticity. We know very little about the \nnumerous enslaved women whom Ibn \nBattuta, who \u201cnever traveled without a \nconcubine if he could help it\u201d (168), bought, \ngave away, used sexually, impregnated, \nand occasionally mourned. More often \nthan not, what is true for Ibn Battuta\u2019s \nenslaved companions is true more broadly: \nwe catch a few telling glimpses of their life \nexperiences, but these are nearly always \nsubordinated to, and told in terms of their \nrelevance to, their owners. There are some \nexceptions, however. The sources permit \nBet\u00fcl \u0130p\u015firli Arg\u0131t to give a rich account \nof early-eighteenth-century Ottoman \nconcubine turned queen mother G\u00fclnu\u015f \nSultan (\u201cA Queen Mother and the Ottoman \nImperial Harem: Rabia G\u00fclnu\u015f Emetullah \nValide Sultan [1640-1715]\u201d). Captured and \nenslaved as a child in Crete, she became a \nfavorite consort of Sultan Mehmed IV. Two \nof her sons ruled successively, from 1695\u2013\n1715. Her skill at networking and making \nalliances enabled her participation in \ninternal Ottoman politics as well as foreign \naffairs. Another set of exceptional women \nare certain qiy\u0101n, who are the subject of \nmultiple chapters, including Matthew \nS. Gordon\u2019s \u201cAbbasid Courtesans and the \nQuestion of Social Mobility,\u201d Lisa Nielson\u2019s \n\u201cVisibility and Performance: Courtesans in \nthe Early Islamicate Courts (661-950 CE),\u201d \nand Dwight F. Reynolds\u2019 \u201cThe Qiyan of \nal-Andalus.\u201d \n\nIt is almost a truism among specialists \nthat the term \u201cslavery\u201d obscures vital \ndifferences among the array of legal, social, \nand personal relationships that fall under \nits umbrella. Islamicists who write about \nMamluks or palace concubines often toss \naround the phrase \u201celite slavery\u201d without \nconscious awareness of its oxymoronic", "start_char_idx": 2421, "end_char_idx": 6035, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3a9473ec-e668-4242-b349-cc6bbe66b8a9": {"__data__": {"id_": "3a9473ec-e668-4242-b349-cc6bbe66b8a9", "embedding": null, "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6873", "node_type": "4", "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "hash": "ec5526a7707c51d603fe6bdb06b5ce69abc59e51eccd6fc30b5c64ce46cab86d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "54b9ad19-d445-45de-a3e1-86dd0724b62d", "node_type": "1", "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "hash": "48520b6ddf37f9388982a88dc672565e0e08533478ac6862e93fd3ac3625ef6f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4e69cf2a-c5e3-4c94-ae97-d167ee4ae341", "node_type": "1", "metadata": {}, "hash": "90321f524dab320d0721f7aa00fdc7939a24a37c940e25717e6ff2cb45264a41", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nMatthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans \u2022  254\n\nnature. Certain institutions combined legal \nservitude with social prestige, informal\u2014\nand occasionally formal\u2014power, and \ncontrol over wealth. In her 2003 essay on \nthe Abbasid post of qahram\u0101na, steward/\nkeeper of the harem, Nadia Maria El Cheikh \nmentions the remarkable Thumal, a j\u0101riya \nof the caliph\u2019s al-Muqtadir\u2019s mother. That \nvenerable woman placed Thumal in charge \nof the ma\u1e93\u0101lim courts, causing considerable \nconsternation.1 But the blurry boundaries \namong status, influence, and power can be \neven trickier to analyze when sexuality and \nself-determination enter into the equation. \nSeveral contributors focus on questions of \nsocial mobility for enslaved women, which \nrequire negotiating what Marion Katz has \ncalled \u201cthe avenues of opportunity and \nforms of constriction that were navigated \nby individual women.\u201d2 In her epilogue \n(\u201cAvenues to Social Mobility Available to \nConcubines and Courtesans\u201d), Hain points \nout that \u201cWhile slave women in Islamic \nsociety could use their wits, charm, talent, \nand beauty to achieve social mobility, they \nremained vulnerable\u201d (336).\n\nT h e  b o o k \u2019 s  t i t l e  h i g h l i g h t s  t h e \ninescapable sexual dimension to \u201cfeminine \nslavery\u201d (2). While authors acknowledge \nthe legal right of (male) masters to have sex \nwith any unmarried women they own (e.g., \n78), expectations of seclusion for enslaved \ngirls and women kept as concubines were \nfar more stringent than those attending \nenslaved servants assigned household \nwork. At the same time, owing to historians\u2019 \navailable sources, concubines, particularly \nthose in courtly and elite households, are \n\n1.  Nadia Maria El-Cheikh, \u201cThe Qahram\u00e2na in the Abbasid Court: Position and Functions,\u201d Studia Islamica \n97 (2003), pp. 41\u201355.\n\n2.  Marion Katz, \u201cTextual Study of Gender,\u201d in L\u00e9on Buskens and Annemarie van Sandwijk, eds., Islamic \nStudies in the Twenty-first Century: Transformations and Continuities (Amsterdam: Amsterdam University \nPress, 2016), 87\u2013108 at 97\u201398.\n\nthose whose presence is most visible to us \nnow. (Contributors rely mostly on literary \nand documentary sources, occasionally \nincluding formularies and fatwas, both for \nhistorical reconstruction and for evidence \nof mentalit\u00e9s, dynastic propaganda, and \nhagiography.) \n\nWhile not all qiy\u0101n were sexual partners \nfor their owners, many were\u2014at least when \nthose owners were male\u2014and their sexual \nallure was part of the point. Attachments\u2014\nand possibilities for manipulation\u2014could \nbe enhanced by qiy\u0101n and others who had \nresources, including education, networks, \nand social cachet, beyond those of the \nuprooted women and girls who seem to \nhave comprised the majority of enslaved \nconcubines. Singer-composers and other \neducated enslaved women (see Jocelyn \nSharlet\u2019s \u201cEducated Slave Women and Gift \nExchange in Abbasid Culture\u201d as well as \nPernilla Myrne\u2019s \u201cA jariya\u2019s prospects in \nAbbasid Baghdad,\u201d which follows the poet \nInan al-Natifi) wielded resources beyond \nthose of many other concubines. Although \nt h e  t w o  e d u c a t e d  w o m e n  w h o m  I b n \nBattuta bought and ultimately returned \nto their owners themselves had no say in \nthe matter, the men who sold them, and \nthen had changes of heart and sought their \nreturn, seem to have been more attached \nto them than Ibn Battuta was to most of \nthe women he bought or was given. \n\nThe variety of terms used throughout \nthe book to name and discuss enslaved \nwomen reflects both the diversity of terms \nused in sources from various languages, \ne r a s ,  a n d  g e n r e s  a n d  t h e  d i f f e r e n t", "start_char_idx": 6040, "end_char_idx": 9723, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4e69cf2a-c5e3-4c94-ae97-d167ee4ae341": {"__data__": {"id_": "4e69cf2a-c5e3-4c94-ae97-d167ee4ae341", "embedding": null, "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6873", "node_type": "4", "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "hash": "ec5526a7707c51d603fe6bdb06b5ce69abc59e51eccd6fc30b5c64ce46cab86d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3a9473ec-e668-4242-b349-cc6bbe66b8a9", "node_type": "1", "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "hash": "4265b61f0c150d7555cc95a789a7841de3f215a87e4ddb39e756d6f9b96e4896", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "03a2c481-649e-4206-8f93-ef505045f491", "node_type": "1", "metadata": {}, "hash": "8a402b7a09ee9c263008347e3a451a94e090b3672269140a54e4413525748444", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n255  \u2022  Kecia ali\n\nsensibilities of the volume\u2019s contributors. \nSome, as I have tended to do in the past, \nuse \u201cslaves\u201d and others, as I try to do \nnow, make a point of using \u201censlaved \nperson.\u201d3 The latter phrase highlights \nthat enslavement is not a natural state \nbut something that is actively done to \none human being by another, who is \nnot simply a \u201cmaster\u201d or \u201cmistress\u201d but \na \u201cslaveowner.\u201d English terms such as \nconcubine and courtesan (or borrowed \nterms such as geisha) connote varying \nlevels of status and agency; Nielson argues \nthat \u201cthe ambiguity\u201d attending prestigious, \nhighly trained qiy\u0101n carved out \u201ca liminal \nsocial and legal space between free and \nunfree\u201d which makes courtesan a more \na c c u r a t e  t e r m  t h a n  o n e s  c o n v e y i n g \n\u201c c o n c u b i n a g e  o r  s e r v i t u d e  a l o n e \u201d \n(81). Reynolds, while noting \u201cmyriad\u201d \ndivergences, suggests that \u201cthe geisha of \nJapan are perhaps the most comparable \nform of socially institutionalized female \ncompanionship and entertainment for \nmale patrons\u201d (100).\n\nV a r i o u s  c o n t r i b u t o r s  p o n d e r  h o w \nscholars can address consent, affection, \nand power within relationships between \nowners and the people they kept enslaved. \nH o w  d o e s  o n e  c o n c e p t u a l i z e  h u m a n \nrelationships across such vital power \ndivides? 4 Is meaningful consent to a \nsexual relationship possible when one \n\n3.  Katy Waldman presents an overview of the debate among historians: http://www.slate.com/articles/life/\nthe_history_of_american_slavery/2015/05/historians_debate_whether_to_use_the_term_slave_or_enslaved_\nperson.html. \n\n4.  For instance, Ehud Toledano, As If Silent and Absent: Bonds of Enslavement in the Islamic Middle East \n(New Haven: Yale University Press, 2007).\n\n5.  In addition to Kecia Ali, Sexual Ethics and Islam: Feminist Reflections on Qur\u02bean, Hadith, and Jurisprudence \n(London: Oneworld, 2nd. ed., 2016), chapter 3, see my \u201cConsent and Concubinage\u201d in \u201cRoundtable: Locating \nSlavery in Middle Eastern and Islamic History,\u201d International Journal of Middle East Studies, 49, 2017, pp. 148\u201352; \nsee also my \u201cRedeeming Slavery: The \u2018Islamic State\u2019 and the Quest for Islamic Morality,\u201d Mizan: Journal for the \nStudy of Muslim Societies and Civilizations, 1:1, September 2016. Online)\n\nparty is legally unfree? Many modern \nMuslims struggle with the institution of \nconcubinage\u2014including although not only \nin prophetic precedent\u2014in part because \nconsent has come to take center stage \nin discussions of sex (if not always in its \npractice).5 Yet as Myrne observes, \u201cthe \nsystem of sexual slavery seems to have \nbeen taken for granted on the part of \nsociety at large; it is hard to find evidence \nof any sort of opposition\u201d (89). While I \nsuspect numerous captured and enslaved \nwomen remained unconvinced of the \njustice of others\u2019 claims to own them and \nhave sexual rights over them, it is true \nthat there was not widespread protest \nagainst the entire institution of captivity, \nenslavement, or concubinage; no religious \nscholars railed against the practice. \n\nAny sustained consideration of slavery, \nsex, and consent must address the overlap, \nc o n c e p t u a l  a n d  o t h e r w i s e ,  b e t w e e n \nfree and enslaved women and between \nconcubinage and marriage.", "start_char_idx": 9728, "end_char_idx": 13072, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "03a2c481-649e-4206-8f93-ef505045f491": {"__data__": {"id_": "03a2c481-649e-4206-8f93-ef505045f491", "embedding": null, "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6873", "node_type": "4", "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "hash": "ec5526a7707c51d603fe6bdb06b5ce69abc59e51eccd6fc30b5c64ce46cab86d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4e69cf2a-c5e3-4c94-ae97-d167ee4ae341", "node_type": "1", "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "hash": "809134515d4c83239127b2ed3a55ad25d353985440ce0faa62dcb25aad175450", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "77c2e595-aa68-45ad-a1cb-d4bdb52811a9", "node_type": "1", "metadata": {}, "hash": "1018d5bfec7e769f2275564d6670fccab9df3cc9d226740eef13bb93bdb0780d", "class_name": "RelatedNodeInfo"}}, "text": "If the legal \nrelationship of ownership encompassed a \nwide variety of de facto relationships, so did \nthe contractual relationship of marriage. \nMarriage was sometimes a partnership \nof (nearly) equals; (some) women could \nnegotiate de jure protections or carve out \nde facto ones, sometimes by forgoing de \njure rights. At other times, marriage was a \nmatter of domination and servility. Gordon \n\nhttp://www.slate.com/articles/life/the_history_of_american_slavery/2015/05/historians_debate_whether_to_use_the_term_slave_or_enslaved_person.html\nhttp://www.slate.com/articles/life/the_history_of_american_slavery/2015/05/historians_debate_whether_to_use_the_term_slave_or_enslaved_person.html\nhttp://www.slate.com/articles/life/the_history_of_american_slavery/2015/05/historians_debate_whether_to_use_the_term_slave_or_enslaved_person.html\nhttp://www.mizanproject.org/journal-post/redeeming-slavery/\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nMatthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans \u2022  256\n\ndeems it \u201cimpossible to quantify when \nsexual union was coerced and thus violent, \nand when it was consensual and thus \nexpressive of emotional ties\u201d\u2014and this \nobservation holds for marriages as well, \ninvolving both free and enslaved women. \nAs he points out, \u201cmedieval Arabic literary \nsources,\u201d to which I would add scriptural \nand legal texts, \u201cspeak to a spectrum \nof conduct from sexual assault to close, \nextended personal relationships\u201d (4). \n\nThe book\u2019s subtitle reads \u201cWomen and \nSlavery in Islamic History.\u201d The subtitle \nis accurate insofar as the volume\u2019s focus \nis notably on women rather than gender. \nIts contributions say little about enslaved \nm e n ,  s e x u a l  u s e  o f  b o y s ,  n o r m s  o f \nmasculinity, or the relevance of eunuchs \nfor regulating and controlling women\u2019s \nsexual comportment, including enslaved \nwomen. Free slave-owning women make \nbrief, important appearances; not only are \nthere royal women such as the Abbasid \nqueen Zubayda but also women who \n\u201cowned, trained, and traded in jawari\u201d (64), \nsuch as the wife of Cordoba\u2019s chief judge, \nwho supported him in part by training \nqiy\u0101n (113). \n\nYet questions about enslaved, freed, and \nfree women and their interrelationships \nbeg for further exploration, both at the \nconceptual level and in their historical \nparticularities. As Marion Katz notes, \nthere are major limitations to the idea \nof \u201cwoman\u201d as a unified legal and social \ncategory.6 The historiography of United \nStates slavery has challenged the notion \nof white women in plantation households \na s  m e r e  d o w n t r o d d e n  s u b j e c t s  o f \n\n6.  Katz, \u201cTextual Study of Gender,\u201d 93\u2013102.\n7.  Thavolia Glymph, Out of the House of Bondage: The Transformation of the Plantation Household (New \n\nYork: Cambridge University Press, 2008).\n\npatriarchal male authority; as Thavolia \nGlymph has shown, despite their legal \ndebility compared to their husbands, \nmistresses exercised brutal power over \ne n s l a v e d  w o m e n ,  r a t h e r  t h a n  b e i n g \nsomehow their natural allies on the basis \nof shared femaleness.7 In contexts where \nIslamic law granted women, including \nmarried women, full rights to property \no w n e r s h i p ,  a n d  w h e r e  t h e r e  w a s  n o \nmarital property regime, questions about \nownership and control of enslaved people \nin a s p ec ific  hou s ehold  u nd ou bt edly \noperated differently. (Polygyny, too, \nwould affect these relationships.)", "start_char_idx": 13073, "end_char_idx": 16539, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "77c2e595-aa68-45ad-a1cb-d4bdb52811a9": {"__data__": {"id_": "77c2e595-aa68-45ad-a1cb-d4bdb52811a9", "embedding": null, "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6873", "node_type": "4", "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "hash": "ec5526a7707c51d603fe6bdb06b5ce69abc59e51eccd6fc30b5c64ce46cab86d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "03a2c481-649e-4206-8f93-ef505045f491", "node_type": "1", "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "hash": "366ef731f81431180af2ca9eb1e0329b377a93bd806c2626d5b12788160c1c19", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ec6be9ac-0cc7-4ff0-9b19-5534e7671372", "node_type": "1", "metadata": {}, "hash": "2f5e05bb851fb9eb117d1a91d17d906968abab06956d64b5346ab71c91b4ea29", "class_name": "RelatedNodeInfo"}}, "text": "(Polygyny, too, \nwould affect these relationships.) There \nremains much to explore about women\u2019s \ni n t e r r e l a t i o n s h i p s  w i t h i n  a n d  a c r o s s \nhouseholds, including but not limited to \nroyal harems; contributors to this volume \nprovide helpful, though not systematic, \nevidence for interactions among free and \nenslaved women. \n\nO n e  t h r e a d  w e a v i n g  t h r o u g h  t h e \nvolume is the way that reproductive \nstrategies, especially but not only when \nrulership is in play, might lead to shifting \npreferences for marriage to free women, \nw h o  c o u l d  o f f e r  f a m i l y  a l l i a n c e s ,  o r \nconcubinage with enslaved women, whose \nlack of such ties would avoid potential \nd i v i d e d  l o y a l t i e s .  M a j i e d  R o b i n s o n \u2019 s \nstatistical analysis of Umayyad-era Qurashi \ngenealogies (\u201cStatistical Approaches to the \nRise of Concubinage in Islam\u201d) shows two \nseemingly contradictory trends among \nUmayyad caliphs during the eighth century: \nincreased cousin marriage (endogamy) and \nincreased concubinage with \u201cforeign slave \nwomen, who are the most exogamous", "start_char_idx": 16488, "end_char_idx": 17616, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ec6be9ac-0cc7-4ff0-9b19-5534e7671372": {"__data__": {"id_": "ec6be9ac-0cc7-4ff0-9b19-5534e7671372", "embedding": null, "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6873", "node_type": "4", "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "hash": "ec5526a7707c51d603fe6bdb06b5ce69abc59e51eccd6fc30b5c64ce46cab86d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "77c2e595-aa68-45ad-a1cb-d4bdb52811a9", "node_type": "1", "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "hash": "738b67aa60e7d9e44251f24bf660e04a1e6af27ea35293c04f4ed387ad89ad9a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b46ca274-1a8e-420a-97f7-d6eb200e57a9", "node_type": "1", "metadata": {}, "hash": "4ffca8b1d2ee6ef2e869a9a02d0d7bac9e069850b2c8b60a9141266623471d52", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n257  \u2022  Kecia ali\n\nmarriage partners possible\u201d (19). Usman \nHamid\u2019s account of the freeborn Muslim \nwomen incorporated into Timurid royal \nhouseholds as concubines\u2014contrary to \nstandard interpretations of Islamic law\u2014\nwas a way of circumventing the restriction \non the number of legal wives a man \ncould take while accruing the benefits of \nmarriage alliances (\u201cSlaves Only in Name: \nFree Women as Royal Concubines in Late \nTimurid Iran and Central Asia\u201d). As Hain \nconcludes, \u201cReproductive politics favored \nslave concubines\u201d (336).\n\nIssues of rulers\u2019 reproduction also \ncome to the fore in Heather Empey\u2019s \nchapter, \u201cThe Mothers of the Caliph\u2019s \nSons: Women as Spoils of War in the Early \nAlmohad Period,\u201d but the most valuable \ncontribution this chapter makes is to \nprovide a case study of the intersections \nof war, capture, enslavement, and politico-\nreligious legitimacy. The Almohad practice \nof enslaving and selling non-Almohad \nfreeborn Muslim women\u2014and the caliph \n\u02bfAbd al-Mu\u02bemin\u2019s practice of keeping \nthem as concubines, contrary to Islamic \nlaw\u2014makes clear that \u201cthe Almohads \ndealt with the Muslim populace of the \nMaghrib as though they were non-Muslim \nenemy combatants or apostates\u201d (155). \nWhat Empey shows explicitly, and other \ncontributors implicitly, is that the study \nof enslaved women provides valuable, \n\n8.  Beverly B. Mack and Jean Boyd, One Woman\u2019s Jihad: Nana Asma\u2019u, Scholar and Scribe (Bloomington: \nIndiana University Press, 2000), pp. 35\u20136 and passim.\n\notherwise unavailable, perspectives on \nimportant historical phenomena. \n\nNo volume can cover everything but \none obvious lacuna in this volume is \nnon-Maghrebi Africa. A chapter on the \nSokoto caliphate, for instance, could have \nfollowed up on the apologetic mentions \nof the integration of captured women \ninto Sokoto caliphal households in Jean \nBoyd and Beverly Mack\u2019s account of Nana \nAsma\u02beu\u2019s career. 8 Another important \ncomparative context would be the Indian \nOcean human trade as well as case studies \non the subcontinent. The fact that the book \nomits these topics is not an indictment but \na call for more work that builds on Hain \nand Gordon\u2019s substantial accomplishments \nin this volume.\n\nConcubines and Courtesans is essential \nfor scholars who study women or slavery \nin Muslim contexts and valuable for \nthose who work on other topics in the \nAbbasid era, Andalusian history, or courtly \ncultures, and for scholars of slavery in \nother contexts. It will be useful for courses \nin history and Islamic studies. Each chapter \nis followed by endnotes and bibliography, \na feature which makes it easier to select \nchapters for use in the classroom\u2014and \nmany of these would be good to teach with. \nThe essays in Concubines and Courtesans \nwill help set our scholarly agenda; there is \nmuch work to do.", "start_char_idx": 17621, "end_char_idx": 20452, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b46ca274-1a8e-420a-97f7-d6eb200e57a9": {"__data__": {"id_": "b46ca274-1a8e-420a-97f7-d6eb200e57a9", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ec6be9ac-0cc7-4ff0-9b19-5534e7671372", "node_type": "1", "metadata": {"identifier": "alusur-6873", "author": "Ali, Kecia", "title": "Matthew S. Gordon and Kathryn Hain, eds., Concubines and Courtesans", "date": "2018-11-15", "file": "alusur-6873.pdf"}, "hash": "37f6cc886495ab5b6b5bb1a668095a74046654f29e94e076bfa420d2339c2052", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4d3c7006-de83-44b0-a47e-578f5f7f3f56", "node_type": "1", "metadata": {}, "hash": "b7fc6e38c0d2011d22f9a5c79eadafd6eaaf06de19915d8b60e57053a121c288", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018): 258-269\n\nBook Review\n\nThe book focuses on a central topic of medieval Islam: Baghdad and its elites under the Saljuqs, between \n447/1055 and 575/1180. This Baghdad \nwas the caliphal capital where al-Ghaz\u0101l\u012b  \n(d. 505/1111) taught and where Ibn al-Jawz\u012b \n(d. 597/1200) preached\u2014a city trans-\nformed by the foundation of madrasas \nand rib\u0101\u1e6ds, and fought over by the Saljuq \nTurks, their Iranian viziers, their emirs, \nthe \u02bfayy\u0101rs, and the Abbasids Caliphs. The \ncity was indeed the heart of \u201cTraditional \nIslam,\u201d to quote the late George Makdisi \n(d. 2002), the leading figure in \u201cBaghdad \nstudies\u201d during this key period. For all \nthese reasons, the potential readership of \nVan Renterghem\u2019s book is far greater than \nwhat is normally expected for monograph \non a medieval city. \n\nT h e  a u t h o r  a i m s  t o  o f f e r  a  s o c i a l \nhistory of Baghdad by focusing on the best \ndocumented section of the population: its \nelites (p. 21-22). Her book is based upon \na PhD dissertation submitted in 2004 at \nthe University of Paris, Sorbonne. The \n\nresult is two volumes, 3.4 kg, a thousand \npages in-quarto; 30 maps and graphics, \n53 tables and 34 genealogical trees; a \nlexicon including about 550 entries; and \na bibliography of more than 650 titles. \nImposing in its size, the work is also \nunique in its statistical basis. At the core \nof the book is a database of 2,639 persons \nhaving lived in Baghdad long enough to \nbe considered as Baghdadi. To generate \nt his  p ros op og rap hic al d at abas e,  V an \nRenterghem has dug through in a vast \ncorpus of 23 biographical sources (listed in \nTable 1.1, and discussed in Vol. 1: 25-39). \nUnexpectedly, Ibn al-Jawz\u012b\u2019s Munta\u1e93am \na n d  I b n  a l - \u02bf I m \u0101 d \u2019 s  ( d .  1 0 8 9 / 1 6 7 9 ) \nShadhar\u0101t contain the highest number of \nrelevant notices. But other sources, often \ndisregarded, have proven invaluable: for \nexample, 70% of the notices drawn from \nal-Bund\u0101r\u012b\u2019s (d. after 639/1241\u20132) Dhayl \nTa\u02ber\u012bkh Baghd\u0101d (still in manuscript at \nthe Biblioth\u00e8que Nationale de France) are \nnot found anywhere else, and the figure is  \n74% for Ibn al-Najj\u0101r (d. 643/1246) (see \n\nVanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des \nSeldjoukides. \u00c9tude d\u2019histoire sociale, 2 vols. (Beirut-Damascus: \nPresses de l\u2019IFPO, 2015), Vol. 1 xx + 530 pp., Vol 2. 493 pp. ISBN: \n978-2-35-159704-0. Price: \u20ac150 (Paper). Available in OpenEdition \n\nBooks (https://books.openedition.org/ifpo/9172).\n\nDavid Durand-Gu\u00e9dy\n\n(david_durandguedy@yahoo.com)\n\nmailto:david_durandguedy%40yahoo.com?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n259  \u2022  DaviD DuranD-Gu\u00e9Dy\n\nTable 1-2). Van Renterghem explains in \ndetail how the database was designed, with \nits 97 fields (see Vol. 2: 5-21).", "start_char_idx": 47, "end_char_idx": 2795, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4d3c7006-de83-44b0-a47e-578f5f7f3f56": {"__data__": {"id_": "4d3c7006-de83-44b0-a47e-578f5f7f3f56", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b46ca274-1a8e-420a-97f7-d6eb200e57a9", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "d7e0792bac22baa640fc5d96188fe48c2f241818a2a68005b75b5cf3d22336d9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ecc4f840-035d-4a82-9bb1-dfa8e4c09d8f", "node_type": "1", "metadata": {}, "hash": "2110e8a77d88c5a421a2b83503b9dbb8ca9e38f06dbff54a74a36ed3d037fa9c", "class_name": "RelatedNodeInfo"}}, "text": "2: 5-21). \n\nThis huge dataset fuels the maps, \ngraphics and tables that make up most of \nthe second volume. These figures are, in \nturn, commented upon in great detail in \nthe first volume of text. As such the work \nhonors the French tradition of statistical \nmethod applied to history. After all, it was \nPierre Chaunu who founded quantitative \nhistory in the 1950s.1 For Medieval Islam, it \nfollows Dominique Urvoy\u2019s milestone work \non the \u02bfulam\u0101\u02be of al-Andalus, as well as the \nOnomasticon Arabicum project.2 Outside \nof France, this statistical approach  has \nbeen developed and theorized by Richard \nBulliet.3 These studies are mentioned in \nthe introduction, along with a discussion \non the concept of elites (its inception in \nthe seminal work of the Italian sociologist \nPareto as a reaction to Marxist theory; the \nnew approach brought by prosopography; \nthe major contributions of Elias and \nBourdieu) and an analysis of the Arabic \nt e r m s  u s e d  i n  t h e  s o u r c e s  ( k h \u0101 \u1e63 \u1e63 a /\n\u02bf\u0101mma, a\u02bfy\u0101n, bayt, etc. ). Eventually, \nVan Renterghem defines the Baghdadian \nelites as follows: they enjoyed a superior \nsocial status recognized by their peers \nand by the rest of the population; they \ndeveloped strategies of legitimation and \ndistinction; and they lived in Baghdad \nlong enough to implement these strategies  \n(p. 21). Van Renterghem thus differentiates \nherself from the classical Weberian trilogy \nof power, money, and prestige as she \n\n1.  Pierre Chaunu, \u201cHistoire quantitative ou histoire s\u00e9rielle,\u201d Cahiers Vilfredo Pareto 2/3 (1964): 165-176. \n2.  Dominique Urvoy, Le monde des ul\u00e9mas andalous du ve/xie au viie/xiiie si\u00e8cle. \u00c9tude sociologique  \n\n(Geneva: Droz, 1978). The Onomasticon Arabicum is available online: onomasticon.irht.cnrs.fr (it now \naggregates over 25,000 records). \n\n3.  Richard Bulliet, Conversion to Islam in the Medieval Period: An Essay in Quantitative History (Cambridge: \nHarvard Univ. Press, 1979).\n\nconsiders that economic factors are not \nparamount.\n\nT h e  a u t h o r  s u c c e s s i v e l y  t a k e s \nt h r e e  d i f f e r e n t  a p p r o a c h e s :  f u n c -\ntional, sociological and spatial. After a \npresentation of the sources, the first \nsection of the first volume contains a \nfunctional analysis of the various fields \nin which elites can be identified: religious \nauthorities (Chap. 2), sufism (Chap. 3), \ntraditional sciences (i.e. transmitters and \n\u02bfulam\u0101\u02be) (Chap. 4), the judiciary (Chap. 5), \nthe military (Chap. 6), the divans (Chap. 7), \nthe Abbasid court (Chap. 8), and the bazars \n(Chap. 9). \n\nI n  t h e  s e c o n d  s e c t i o n ,  t h e  a u t h o r \nswitches to a socio-historical approach. It \nfocuses on the \u201cpractices of distinction\u201d \nin a set of activities: eating, moving, and \ngetting dressed (Chap. 10). Van Renterghem \nthen turns to the \u201csigns of reverence\u201d \nd u r i n g  t h e  p r o c e s s i o n s  ( m a w \u0101 k i b ) , \nfunerals, or investiture ceremonies (Chap. \n11).", "start_char_idx": 2786, "end_char_idx": 5758, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ecc4f840-035d-4a82-9bb1-dfa8e4c09d8f": {"__data__": {"id_": "ecc4f840-035d-4a82-9bb1-dfa8e4c09d8f", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4d3c7006-de83-44b0-a47e-578f5f7f3f56", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "b7d04f846cddb3fb362945bb79fd7654b9152b62507a23d551707ce0e1fdf2d9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9d6f0d5b-fecb-4ab0-a563-fd92f64e8d7c", "node_type": "1", "metadata": {}, "hash": "93366f498ac54314e204d6b6fcb9eeb99099c2faec22523cff4a4b9d8e81eb71", "class_name": "RelatedNodeInfo"}}, "text": "11). Elaborating upon this Bourdieusian \nm o d e l ,  t h e  n e x t  c h a p t e r  h i g h l i g h t s \npractices of \u201csocial reproduction\u201d through \nthe example of fifteen great families, such \nas the D\u0101mgh\u0101nis (who controlled the \noffice of the q\u0101\u1e0d\u012b al-qu\u1e0d\u0101t throughout \nthe period), the family of Ibn al-Jawz\u012b, \nthe Zaynab\u012bs (the great Hanafi family of \nBaghdad), and the Ban\u016b Muslimas. This \npart, which highlights the links and the \nunity within the elites, counterbalances \nthe analytical presentation of the first \nsection (although we had already been told \n \n\nhttp://onomasticon.irht.cnrs.fr\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nVanessa Van Renterghem\u2019s Les \u00e9lites bagdadiennes au temps des Seldjoukides  \u2022  260\n\nthat the Sufis and the faq\u012bhs had followed \nthe same curriculum, p. 103).\n\nThe third and final section of the book \ntakes a spatial turn. After a presentation \nof the topographical framework, Van \nRenterghem analyzes in great d et ail \nwhere these men (and women) lived and \ndied, and also how their presence was felt \nin the urban space (through maw\u0101kib, \nfuneral processions, or festivals) (Chap. \n13). Next, she scrutinizes the competition \nbetween various actors for urban control: \nthe Saljuqs (through the \u02bfam\u012bd, and the \nshi\u1e25na), the caliph (through the \u1e25\u0101jib \nand the mu\u1e25tasib), and the Hashemites \n(through the naq\u012bb) (Chap. 14). Finally, \nC h a p t e r  1 5  e x a m i n e s  t h e  p o l i t i c s  o f \narchitectural patronage in Baghdad. \n\nThis last chapter is typical of how Van \nRenterghem proceeds. The text comments \non two detailed tables and five maps. \nTable 15-1 (12 pages long) is a list of the \n100 building projects launched between \n447/1055 and 573/1177 in Baghdad, not \ncounting the madrasas and rib\u0101\u1e6ds, which \nare dealt with elsewhere. Table 15-2 \nlists the 66 known patrons of building \nprojects, this time including madrasas \nand rib\u0101\u1e6ds (112 in total because powerful \nand wealthy patrons could launch several \nprojects). Map 17 synthetizes all the data, \nand maps 18 to 21 contain a more precise \nrepresentation of the areas favored by \nv a r i o u s  a c t o r s  ( r e s p e c t i v e l y  S a l j u q s , \nAbbasids, Abbasid officials, and civilians). \nThe tables are extremely detailed, and \nconveniently include mention of the \nprimary sources. The maps are well drawn, \nin color, and very readable. \n\nMany of the diagrams and figures which \naggregate the results of the database are \ntruly enlightening. For example, a series \nof four charts elucidates the evolution of \n\nhadith transmission in Saljuq Baghdad. \nElaborating upon a method designed by \nDominique Urvoy, Van Renterghem is \nthus able to identify four generations of \nhadith transmitters. With the exception \nof the first generation, they include an \nequivalent number of masters (about 17) \nand disciples (about 550). The diagrams \n(4-2 to 4-5) show how many disciples the \nvarious transmitters had in common. In \nthe first period (before the arrival of the \nSaljuqs), we see a clear hierarchy within \ntwo groups of transmitters which do not \ncommunicate; conversely, in the second \nperiod (transmitters who died between \n439/1047 and 479/1086), the network is \nremarkably integrated (i.e.", "start_char_idx": 5754, "end_char_idx": 8958, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9d6f0d5b-fecb-4ab0-a563-fd92f64e8d7c": {"__data__": {"id_": "9d6f0d5b-fecb-4ab0-a563-fd92f64e8d7c", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ecc4f840-035d-4a82-9bb1-dfa8e4c09d8f", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "6c1f37f5f2610a8c36626e057c02198a6c02e1af9ad09238c76a73894ca57444", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1dffc5a9-27a7-4eae-bf80-f023c2f9e077", "node_type": "1", "metadata": {}, "hash": "e94cfad0fae93d5eb254aa15a1755003be7f9b6c99e610f03c1a414bda85b0cf", "class_name": "RelatedNodeInfo"}}, "text": "a student has \nmany professors, and no professor stands \nout); in the third period, the network has \nlost density and five transmitters prevail; \nfinally, in the last period (transmitters \nwho died between 510/1116 and 564/1168), \nthe network is strongly polarized around \nt h e  f i g u r e  o f  o n e  t r a n s m i t t e r  ( t h e \npro-\u1e24anbal\u012b Ibn al-\u1e24usayn, d. 525/1131). \nVan Renterghem concludes that \u201cwe can \nwitness a tightening of the circle of hadith \ntransmitters around ever less numerous \nfigures and ever more dominant ones\u201d  \n( p .  1 3 9 ) .  S h e  o f f e r s  n o  d e f i n i t i v e \nexplanation for such a trend\u2014though \nshe suggests that the distinction between \nthe \u1e24anbal\u012bs and the other Sunni groups \nmay have played a role\u2014but the visual \nrepresentation of this phenomenon is \nstriking. \n\nAnother valuable series of illustrations \nare the maps of residential areas. Several \nfilters are successively applied and the \nresults are telling. While hardly any \nsocial zoning can be highlighted (see \nmaps 2 and 3, which show that simple \ntransmitters and high-profile elites live", "start_char_idx": 8959, "end_char_idx": 10061, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1dffc5a9-27a7-4eae-bf80-f023c2f9e077": {"__data__": {"id_": "1dffc5a9-27a7-4eae-bf80-f023c2f9e077", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9d6f0d5b-fecb-4ab0-a563-fd92f64e8d7c", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "92774560176e26f66bf7ec6f3360fc9fc090999e0d6d48af99ea29cba5f2e844", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "54fed31c-97cf-4c58-93e5-f000d1f1927c", "node_type": "1", "metadata": {}, "hash": "c0e24101c0cd2d8ef911db274a498d77ca3ea6a0a62b1eb214dcd0ba5488a283", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n261  \u2022  DaviD DuranD-Gu\u00e9Dy\n\nin the same districts), we clearly see that \nthe center of gravity of Baghdad moved to \nthe East during the century of Saljuq rule \n(compare maps 4 and 6). Also compelling \nis the evidence of residential segregation \naccording to madhhab (map 10) and \noccupation (map 7-9). We now have a clear \nidea of where the \u1e24anbal\u012bs were living: \nSouth-West of D\u0101r al-Khil\u0101fa on the East \nside, and South of the J\u0101mi\u02bf al-Man\u1e63\u016br on \nthe West side.\n\nI could mention dozens of other such \nvaluable \u201chard facts\u201d offered throughout \nthe book. I cannot resist mentioning two \nfurther examples: of the 31 Sufis who \nare known to have studied fiqh, 29 are \nSh\u0101fi\u02bfite (p. 105)! This is quite striking. \nSimilarly, I found interesting the low \nproportion of mystics among the persons \nwho enjoyed divine baraka (4 out of 32): \nunlike later periods, the Sufis did not have \nthe monopoly on baraka. \n\nThe endeavors of the author to provide \nher readers with a robust documentary \nbasis on which the analysis is built is \nadmirable. History, however, is not a \nscience and Van Renterghem does not \npretend that she has found the Grail (she is \naware of the unbalanced character of her \ncorpus), but as long as new sources are not \ndiscovered (which is very hypothetical), \nit seems unlikely that the general picture \npainted in her tables can be challenged.\n\nThat said, the whole project suffers from \ntwo problems. The first is the decision \nto hermetically isolate the documentary \nevidence (maps, tables, trees, graphics) \nfrom the text; all this valuable material is \n\n4.  The running head at the top of the page only refers to the number of any given table, not to its subject. \nSince the volume lacks a detailed list of figures, precious time is wasted in searching for them. \n\n5.  Strikingly, one previous reviewer of the book starts by stating that he will discuss only the first volume, as \nif the \u201cannexes\u201d (appendices) contained only marginal information. See M.H. Benkheira, Studia Islamica 112/2 \n(2017), 303-314, here p. 303.\n\nrelegated to the second volume (alongside \nthe bibliography and indices). This choice \nis questionable for a volume of this scale, \nbecause following the argumentation \nrequires constantly navigating between \ntwo in-quarto volumes, an operation \nwhich is hampered by the type of binding \n(the volume often closes by itself) and \nthe absence of clear running heads.4 I \nam aware that one figure can be used in \nmultiple passages, and appendices work \njust fine with significantly smaller books. \nIn this case, however, this sort of reasoning \nhas proved counterproductive, and many \nfigures (all the genealogical trees, all the \ndiagrams and maps; many tables) could \neasily have been inserted into the text \nsection.5 \n\nAnother problem is the content and \nscope of the book itself. It says too much \nand not enough at the same time. Too \nmuch because Van Renterghem seems \nto refuse to choose what story she wants \nto tell with her abundant material. As \na consequence, for each category or \nissue, she adds up quantitative data, \na n t h r o p o l o g i c a l  a n a l y s i s ,  a n d  c a s e -\nstudies. Here again there is a scale effect: \nwhat is possible for other cities less well \ndocumented does not work well here. Take \none example: in the corpus of sources on \nSaljuq Isfahan, I have not been able to find a \nsingle mention of a mu\u1e25tasib, though such \nfigures naturally existed in that place and \ntime as in any other city; but for Baghdad, \n23 mu\u1e25tasibs can be identified, often with \nmany details (see Table 14-3). Multiply this \nby the number of \u201ccat\u00e9gories \u00e9litaires\u201d", "start_char_idx": 10066, "end_char_idx": 13723, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "54fed31c-97cf-4c58-93e5-f000d1f1927c": {"__data__": {"id_": "54fed31c-97cf-4c58-93e5-f000d1f1927c", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1dffc5a9-27a7-4eae-bf80-f023c2f9e077", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "9a9512458ced0fa6769acfcc847713abce963f10ec6062de49a4fac9e582e208", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "43f5bf27-c6c0-4e64-8dab-90efdee81f8e", "node_type": "1", "metadata": {}, "hash": "4e5baeb395b9f5fdf83d53938a78074303d5f83dcb10a4a204f83d8d38a3aa22", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nVanessa Van Renterghem\u2019s Les \u00e9lites bagdadiennes au temps des Seldjoukides  \u2022  262\n\ndefined by Van Renterghem and it is easily \nunderstandable how we end up with this \nbehemoth of a book. This is aggravated by \nthe overreaching approach: thus, in the \nfirst section of the book, Van Renterghem \ndeals with the \u201cmilieux \u00e9litaires,\u201d but \ni n s t e a d  o f  r e s t r i c t i n g  h e r s e l f  t o  t h e \nrelevant positions (preachers, etc.), she \nalso adds a spatial dimension and speaks \nabout the institutions (she deals with the \nrib\u0101\u1e6d in the chapter on the Sufis, with the \nmadrasa in the chapter on the traditional \nsciences). This leads to repetition in the \nlast section of her discussion, which is \nspace-oriented. \n\nThere are, indeed, a very high number \nof repetitions throughout the text. These \nare sometimes small anecdotes,6  but also \ninclude much longer developments.7 At \nsome point we would have expected the \nauthor to choose an angle and stick to it, \neven if it meant leaving aside a vast amount \nof hard-won data (scholars\u2019 computers are \nfull of such treasures waiting to be dealt \nwith!).\n\nAt the same time, much of the story that \nthe book contains has already been told. \nVan Renterghem\u2019s work is truly admirable, \nand every scholar has a natural tendency \nto overvalue his or her contribution to \nthe field. But the case of Saljuq Baghdad \n\n6.  50 pages apart, we read exactly the same anecdote about the faq\u012bh Ab\u016b Is\u1e25\u0101q Sh\u012br\u0101z\u012b, who refused to pray \nin the madrasa in which he teaches; cf. pp. 423-424 and p. 486, with full references in both cases. \n\n7.  The lexicon of social preeminence is dealt with in the introduction (pp. 14-20), then again in Chapter 11 (pp. \n326-329); the function of the Abbasid \u1e25\u0101jib is presented in the functional analysis (Chap. 7, pp. 220-222) and also \nin Chapter 14, which focuses on social order (p. 468). The mawkib is dealt with in Chapters 11 (pp. 329-330) and 13  \n(p. 436). Even the concept of elites is explained as far into the book as page 416. Other examples abound: e.g., \nthe issue of clothing imposed on dhimmis (p. 302 = p. 209), and the role played by women in urban development \n(pp. 248-251 and pp. 495-500). Other examples abound: e.g., the issue of clothing imposed on dhimmis (p. 302 = \np. 209), and the role played by women in urban development (pp. 248-251 and pp. 495-500).\n\n8. George Makdisi, \u201cThe Topography of Eleventh Century Ba\u0121d\u0101d: Materials and Notes,\u201d Arabica 6/2 (1959): \n178-97 and 6/3 (1959): 281-309.\n\ncan hardly be compared to the state of \nscholarship on pre-Mongol Nishapur when \nBulliet started investigating it, or on Saljuq \nIsfahan when I embarked on its study. \n\n\u201cVery few works have been carried out \non Iraqi cities, including Baghdad, despite \nits status as the seat of the caliphate,\u201d Van \nRenterghem writes in the introduction  \n(p. 9). The presentation of the scholarship \nwhich follows aims to substantiate that \nclaim. Le Strange\u2019s topographic study is \nmentioned briefly in a footnote. George \nMakdisi\u2019s seminal work is alluded to in only \na few lines, in a rather curious way: can we \nreally say that he limits himself to \u201cpolitical \nand intellectual history\u201d and \u201cdoes not \naim to analyze urban society\u201d (p. 10)?", "start_char_idx": 13728, "end_char_idx": 16986, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "43f5bf27-c6c0-4e64-8dab-90efdee81f8e": {"__data__": {"id_": "43f5bf27-c6c0-4e64-8dab-90efdee81f8e", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "54fed31c-97cf-4c58-93e5-f000d1f1927c", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "a30f7c7b37ea77cfdfc85ddcacc89a1a1c1a6a36fbcdfd5b6448874877b94cb6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9134d43d-7953-44c8-a82a-1de2587b6fb1", "node_type": "1", "metadata": {}, "hash": "7732835e33d60776b8bd50943ec4af9445cc809c3a40d5eb6644da67f163b8cd", "class_name": "RelatedNodeInfo"}}, "text": "10)? \nWhile he never engaged in quantitative \nanalyses, Makdisi insisted on the fact that \nthe life of a public person such as Ibn \u02bfAq\u012bl  \n( d .  5 1 3 / 1 1 1 9 )  c o u l d  o n l y  b e  t r u l y \nunderstood through a global analysis of \nthe period, space, and milieu in which \nhe lived.8 Also, his substantial article on \nthe madrasas not only includes a list of \nall the \u201cinstitutions of learning\u201d in the \nSaljuq period, but also proposes a new \nunderstanding of their function (a tool for \nthe elites \u201cto control the masses\u201d) based \non a reflection on the power relationship \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n263  \u2022  DaviD DuranD-Gu\u00e9Dy\n\nin that very time and space.9 Likewise, his \narticle on the topography of Baghdad10 is \nmuch more than an arid list of toponyms: \nMakdisi shows how the urban space was \nfought over between the Abbasid caliph \nand the Saljuq sultan, which is precisely \nthe subject of Van Renterghem\u2019s last \nchapter (15). And Makdisi\u2019s annotated \ntranslation of the Journal of Ibn al-Bann\u0101\u02be \n( d .  4 7 1 / 1 0 7 9 ) ,  w h i c h  i s  n a t u r a l l y \nabundantly used by Van Renterghem, \nprovides a unique insider perspective on \nan urban (\u1e24anbal\u012b) community.11 In the \nsame section, one would have expected \nat least one reference to Simha Sabari\u2019s \nstudy on popular movements in Abbasid \nBaghdad, insomuch as Claude Cahen\u2014\nSabari\u2019s  supervisor\u2014was the first to \nconnect the fitnas with power struggles \namong the elite (Sabari is dismissed much \nlater in a footnote as too \u201cdescriptive\u201d).12\n\nB r u s h i n g  a w a y  M a k d i s i ,  V a n \nRenterghem dedicates a little more to \nE p h r a t \u2019 s  w o r k  o n  t h e  S u n n i  \u02bf u l a m \u0101 \u02be \nof eleventh-century Baghdad. It was \npublished in 2000 and was not particularly \nwell received. Indeed, reviewers pointed \nout that her study was marred by too many \nfactual errors, by several essential sources \n\n9.  George Makdisi, \u201cMuslim Institutions of Learning in Eleventh-Century Baghdad,\u201d Bulletin of the School of \nOriental and African Studies 24/1 (1961): 1\u201356.\n\n10. George Makdisi, \u201cThe Topography of Eleventh Century Ba\u0121d\u0101d: Materials and Notes,\u201d Arabica 6/2 \n(1959): 178-97 and 6/3 (1959): 281-309.\n\n11. George Makdisi, \u201cAutograph Diary of an Eleventh-Century Historian of Baghd\u0101d,\u201d BSOAS  18/1 (1956): \n9-33, 18/2 (1956): 239-260 and 19 (1957): 13-48.\n\n12.  Simha Sabari, Mouvements populaires \u00e0 Bagdad \u00e0 l\u2019\u00e9poque \u02bfabbasside, ixe-xie si\u00e8cles (Paris: Maisonneuve, \n1981). Claude Cahen, \u201cMouvements populaires et autonomisme urbain dans l\u2019Asie musulmane du Moyen-Age,\u201d \nArabica 5 (1958) and 6 (1959) (with separate pagination). \n\n13.  Daphna Ephrat, A Learned Society in a Period of Transition: The Sunni \u02bfUlama\u02be of Eleventh-Century \nBaghdad (Albany: State University of New York Press, 2000).", "start_char_idx": 16982, "end_char_idx": 19763, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9134d43d-7953-44c8-a82a-1de2587b6fb1": {"__data__": {"id_": "9134d43d-7953-44c8-a82a-1de2587b6fb1", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "43f5bf27-c6c0-4e64-8dab-90efdee81f8e", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "34886e8aec78721200bcbb14427a37d9e9966e33ec5896646988c32482a1b9cb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2ad91a92-fad7-47c5-acfe-d88a80bf8c3b", "node_type": "1", "metadata": {}, "hash": "7f3f4aa4dee8287457a269e91d060617881720f5c0fc8b62e446547fabaee8e0", "class_name": "RelatedNodeInfo"}}, "text": "See, notably, the reviews by T. El-Hibri in the \nInternational Journal of Middle East Studies 34 (2002): 736-738; V. Van Renterghem in the Bulletin Critique des \nAnnales Islamologiques 18 (2002): 65-67; and, most importantly, Shahab Ahmed in the Journal of the American \nOriental Society 123/1 (2003): 179-182.\n\nand studies simply overlooked and, above \nall, by a thesis which proved untenable.13 \nThat being said, and despite what Van \nRenterghem implies, her book and Ephrat\u2019s  \nhave much in common: the same main \nbiographical sources, the same focus on \nthe \u02bfulam\u0101\u02be (not the only elites dealt with \nby Van Renterghem, but certainly the \nmost documented), and the same themes \n(e.g. assessing Baghdad\u2019s attraction or \nthe family background of the \u02bfulam\u0101\u02be). \nM o r e o v e r ,  i n  a  n u t s h e l l  b o t h  b o o k s \nshare the same approach: statistics cum \nhistorical anthropology. Van Renterghem \nhas not referenced modern authors in her \n88-page index section, but an online search \nreveals that she refers only exceptionally \nto Ephrat\u2019s study outside the introduction. \n\nThese few examples lead to a broader \nconcern: Van Renterghem too seldom \nrefers to the existing scholarship in \nthe course of her argumentation. She \njustifies herself in the introduction by the \nwish to stay immune from any \u201cforeign \nproblematics,\u201d be it that of Medieval \nEurope (e.g., the issue of autonomy, which \nlargely defined the history of Western \ncities) or of \u201cIslamic cities,\u201d especially \nin Syria and Egypt. The fact is that the \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nVanessa Van Renterghem\u2019s Les \u00e9lites bagdadiennes au temps des Seldjoukides  \u2022  264\n\nquestions at the heart of Ephrat\u2019s study \nwere derived from Michael Chamberlain \nand Joan Gilbert\u2019s studies on Damascus.14  \nI can understand this line of reasoning (i.e., \nto let the sources speak for themselves), \nbut this works best when no source stands \nabove the others, like in Bulliet\u2019s Patricians, \nGarcin\u2019s Q\u016b\u1e63, or the urban studies based \nupon Ibn \u02bfAs\u0101kir (d. 571/1176) or al-Khat\u012bb \nal-Baghd\u0101d\u012b (d. 463/1071).15 This is not \nthe case with Saljuq Baghdad. In some \ncases, Van Renterghem adds a note to \nsay that her results confirm other studies \n(e.g., on the precarious situation of the \nviziers, p. 243, or on the versatility of the \nemirs, p. 218). On rare occasions, recent \nstudies are discussed in the text (Aloha\u2019s \nu n p u b l i s h e d  s t a t i s t i c a l  i n q u i r y  i n t o \nal-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b\u2019s dictionary is used \nas a comparendum, p. 131; the same is true \nfor Tor\u2019s book on the \u02bfayy\u0101r, p. 457).16 But \nthe level of critical engagement with the \nexisting scholarship remains insufficient. \nFor example, at the outset of the second \nsection, the author introduces examples \no f  \u201c s o c i a l  d e a t h s \u201d  ( d i s g r a c e ,  i n f a m y \nparade) without referring to Christian \nLange\u2019s essential book on the subject.17 \n\n14.  Joan Gilbert, The Ulama of Medieval Damascus and the International World of Islamic Scholarship (Ph.D. \ndissertation, University of California Berkeley, 1977); Michael Chamberlain, Knowledge and Social Practice in \nMedieval Damascus, 1190-1350 (Cambridge: Cambridge University Press, 1994). \n\n15.", "start_char_idx": 19764, "end_char_idx": 22971, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2ad91a92-fad7-47c5-acfe-d88a80bf8c3b": {"__data__": {"id_": "2ad91a92-fad7-47c5-acfe-d88a80bf8c3b", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9134d43d-7953-44c8-a82a-1de2587b6fb1", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "0ba94faa7d052726cc18d42fdeffa5d0de78a31b1c32f603f1673e43c05c5d26", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "03d79392-9fc1-4242-bf24-14196d9b9d6a", "node_type": "1", "metadata": {}, "hash": "3dc96fd4582c65b89ed7ab309f2710bf4c9294b24348c0711fdbdbb765017da5", "class_name": "RelatedNodeInfo"}}, "text": "15.  Richard Bulliet, The Patricians of Nishapur: A Study in Medieval Islamic Social History (Cambridge, Mass.: \nHarvard University Press, 1972); Jean-Claude Garcin, Un centre musulman de la Haute Egypte m\u00e9di\u00e9vale: Q\u016b\u1e63 \n(Cairo: IFAO, 1976 ; 2nd ed. 2005).\n\n16.  Deborah Tor, Violent Order: Religious Warfare, Chivalry, and the \u201c\u02bfAyy\u0101r\u201d Phenomenon in the Medieval \nIslamic World (W\u00fcrzburg: Ergon, 2007); Judith Ahola, The Community of Scholars: An Analysis of the Biographical \nData from Ta\u2019r\u012bkh Baghd\u0101d (PhD St Andrews, 2004).\n\n17.  Christian Lange, Justice, Punishment and the Medieval Muslim Imagination (Cambridge: Cambridge \nUniv. Press, 2008). \n\n18.  See Mu\u1e25ammad Badr\u012b Fahd, Ta\u02ber\u012bkh al-\u02bfIr\u0101q f\u012b al-\u02bfa\u1e63r al-\u02bfabb\u0101s\u012b al-akh\u012br, Baghdad: Irsh\u0101d, 1973. Fahd has \nalso investigated the am\u012br al-\u1e25ajj before Van Renterghem (p. 206-10); see his article \u201cTa\u02ber\u012bkh umar\u0101\u02be al-\u1e25ajj,\u201d \nal-Mawrid 4 (1981).\n\n19. See Kazuo Morimoto (ed.), Sayyids and Sharifs in Muslim Societies: The Living Links to the Prophet \n(London and New York: Routledge, 2012) with extended reference to previous scholarship.\n\nVan Renterghem rightly considers the \nniq\u0101ba as a key institution, and the naq\u012bb \nappears in several passages of the book as \none of the most important public persons \nin Baghdad. But can we say with the \nauthor that \u201cthe niq\u0101ba is an institution \nnot well known\u201d (p. 84, repeated p.474, \nwith a reference to a single article in \nItalian), when the naq\u012bbs of Baghdad are \ndealt with by Badr\u012b Mu\u1e25ammad Fahd, a \nscholar who, incidentally, has published \nextensively on Baghdad during the Saljuq \nperiod, but is never mentioned?18 This is to \nsay nothing of a new stream of research, \nbest exemplified by the studies of Kazuo \nMorimoto, who has profoundly renewed \nour understanding of the issue.19 Can we \nspeak of the guilds (\u201ccorps de m\u00e9tiers,\u201d \np. 440) without hinting at the substantial \nbibliography on the subject, in particular \nin relation to the Abbasid capital studied \nlong ago by Massignon. A quick look at the \nfootnotes reveals that Van Renterghem \nhardly refers to the relevant scholarship, \neven when she tackles issues as hotly \ndebated as the attitude of the \u02bfulam\u0101\u02be \ntoward rulers, the relationship between \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n265  \u2022  DaviD DuranD-Gu\u00e9Dy\n\nthe Saljuqs and the Sh\u012b\u02bfites, and the place \nof the horse in medieval societies. \n\nThis is also true for individuals or \nspecific families. The Ibn Jah\u012br family and \nAb\u016b Shuj\u0101\u02bf are well known to specialists \nof the period, but a reference to Hanne\u2019s \nstudy on the Abbasid vizierate during the \nSaljuq period would be expected.20 With \nregard to the shi\u1e25na (i.e., the military \ngovernor representing Saljuq power), \nVan Renterghem\u2019s lengthy discussion \noffers a case study on the career of Jawhar \n\u0100\u02be\u012bn.", "start_char_idx": 22968, "end_char_idx": 25747, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "03d79392-9fc1-4242-bf24-14196d9b9d6a": {"__data__": {"id_": "03d79392-9fc1-4242-bf24-14196d9b9d6a", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2ad91a92-fad7-47c5-acfe-d88a80bf8c3b", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "530cebef40878d4203545e550f0192e1992b35bb6ac2d0c9b78f299b4af7c68a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7709605c-7516-444e-884e-3e1f860767db", "node_type": "1", "metadata": {}, "hash": "733cd121cdf35328e1f596f6c8b5c323df26be3838bab42c4149d263c7b92cf8", "class_name": "RelatedNodeInfo"}}, "text": "But she does not mention the key \nthing for which Jawhar \u0100\u02be\u012bn was famous, \nnamely his role in the capture of the \nByzantine emperor at Manzikert, nor an \narticle encapsulating the career of the \nsame emir.21 For the many individuals \nconnected to Isfahan and discussed by Van \nRenterghem throughout her book, much \nmore relevant material would have been \nfound in my own work.22 And that is not \neven to mention scholarship in Turkish \nand Persian.\n\nAnother consequence of her lack of \nengagement with the existing scholarship \nis that Van Renterghem misses several key \nproblematics. I will limit myself to three \nexamples that illustrate the problem. Van \nRenterghem claims that \u02bfAm\u012bd al-Mulk \n\n20.  Eric Hanne,  Putting the Caliph in His Place: Power, Authority, and the Late Abbasid Caliphate (Madison, \nN.J.: Fairleigh Dickinson Univ. Press, 2007).\n\n21.  Kosuke Shimizu, \u201cAm\u012br Gawhar \u0100\u2019\u012bn,\u201d Orient 32 (1997): 26-36.\n22.  David Durand-Gu\u00e9dy,  Iranian Elites and Turkish Rulers: A History of I\u1e63fah\u0101n in the Salj\u016bq Period (London \n\n& New York: Routledge, 2010), e.g., p. 185 about the two q\u0101\u1e0d\u012bs al-Kh\u0101\u1e6dibi, who played a critical political role at \nthe Saljuq court; or p. 466, n. 146, regarding an emir who occupied the post of shi\u1e25na in Isfahan and in Baghdad \n(for whom Van Renterghem erroneously writes that \u201cno notice is available\u201d).  \n\n23.  Heinz Halm, \u201cDer Wesir al-Kundur\u012b und die Fitna von N\u012b\u0161\u0101p\u016br,\u201d Die Welt des Orients 6/2 (1971): 205-233. \nGenerally speaking, Van Renterghem lists German scholarship in the bibliography but never in the text. For \nexample, about the Shi\u02bfis during the Buyid period (p. 81), Van Renterghem refers to Donohue\u2019s book (which \nshe criticizes elsewhere), but not Busse\u2019s authoritative work. John J. Donohue, The Buwayhid Dynasty in Iraq \n334 H./945 to 403 H./1012: Shaping Institutions for the Future (Leiden: Brill, 2003). See Heribert Busse,  Chalif \nund Grossk\u00f6nig. Die Buyiden im Iraq (945-1055) (Beirut: Orient-Institut der Deutschen Morgenl\u00e4ndischen \nGesellschaft, 1969), 405-431. \n\nal-Kundur\u012b, Toghr\u00efl Beg\u2019s vizier, was \n\u201cwell-known\u201d for his \u201cHanafi leanings\u201d \n(p. 184). This view is that of Ibn al-Ath\u012br \nand al-Subk\u012b, two of the main sources \nused by Van Renterghem. But one of the \nmost famous\u2014and brilliant\u2014scholarly \narticle about Saljuq rule (Halm\u2019s on the \nfitna in Nishapur) precisely shows that \nal-Kundur\u012b\u2019s madhhab was not clear, and \nthat he remained close to the great Sh\u0101fi\u02bf\u012b \nfamilies of Nishapur to whom he owed his \nrise.23 As a second example, in the section \non clothing, Van Renterghem refers to \nan Ash\u02bfar\u012b preacher walking through the \ncity surrounded by armed bodyguards  \n( p .  3 0 4 ) .  T h i s  a n e c d o t e  c o u l d  h a v e \nprovided the occasion to discuss the issue \nof the militarization of society. Following \nCahen\u2019s pioneering analysis, important \nresearch (in particular by J\u00fcrgen Paul) has \nbeen dedicated to this important issue of \n\u201ccivilian\u201d elites engaging in warfare in the \nIranian world. Interestingly enough, the \npreacher mentioned by Van Renterghem \nwas an Iranian (his nisba is al-\u1e6c\u016bs\u012b).", "start_char_idx": 25748, "end_char_idx": 28836, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7709605c-7516-444e-884e-3e1f860767db": {"__data__": {"id_": "7709605c-7516-444e-884e-3e1f860767db", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "03d79392-9fc1-4242-bf24-14196d9b9d6a", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "664332afd1dda8efd09841b6cf4b158be8356e9a688d23c733eb515f19b2982a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9bb97ab1-033e-4a48-a4e4-b24fdd3f77d0", "node_type": "1", "metadata": {}, "hash": "bed9401a1c8445e093bdf35f0874e3ffb77e87e97c147023a58c03f90e1bb596", "class_name": "RelatedNodeInfo"}}, "text": "As a \nfinal example, also concerning military \nmatters, the term kh\u0101dim is recurrent \nin the sources, but beyond its generic \nmeaning of \u201cservant,\u201d it could mean \nmore specifically \u201ceunuch,\u201d a key figure \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nVanessa Van Renterghem\u2019s Les \u00e9lites bagdadiennes au temps des Seldjoukides  \u2022  266\n\nin pre-modern Muslim polities as Ayalon \nhas shown. (Van Renterghem exclusively \ntranslates kh\u0101dim as \u201cserviteur,\u201d hence \ns h e  c o n s i d e r s  t h a t  a  k h \u0101 d i m  c a n n o t \nbe shi\u1e25na, p. 467). This is all the more \nfrustrating given that Ayalon\u2019s relevant \nstudies on the subject are duly listed in the \nbibliography.24 \n\nThe lack of a broader perspective is \nparticularly problematic when dealing \nwith the Saljuqs themselves. In the very \nfirst pages of the book, we read that \u201cthe \nsultans did not stay much [r\u00e9sident peu] \nin Bagdad, which was a secondary basis of \ntheir power\u201d (p. 4); later, in the chapter \non the military elites, the \u201cinstability of \nthe Saljuq regime\u201d (p. 197) is noted, but \nmerely as one of the various threats to \nBaghdad\u2019s security. But nowhere do we \nread the obvious: any Saljuq ruler with \nimperial ambition had to control Baghdad, \nthe seat of the caliphate. At the same time, \nhowever, he could not cut himself off from \nhis main source of power, which remained \non the Iranian plateau. This is the reason \nwhy we see an itinerant pattern emerging \nat the end of the reign of Malik-Sh\u0101h \nthat would last until 547/1152, when the \nSaljuq state imploded. According to this \npractice, the sultan and his court spent \ntheir winters in Mesopotamia, usually in \nBaghdad, and moved back to the plateau \nduring the spring. (Isfahan, the first d\u0101r \nal-mulk, was abandoned for Hamadan \nwhen the \u201cinstability of the Saljuq regime\u201d \nimposed not only shorter routes, but also \n\n24.  See especially David Ayalon, \u201cThe Maml\u016bks of the Seljuks: Islam\u2019s Military Might at the Crossroads,\u201d \nJournal of the Royal Asiatic Society, Series 3, 6/3 (1996): 305-333, here p. 306. Reprinted in Eunuchs, Caliphs and \nSultans: A Study of Power Relationships (Jerusalem: The Magnes Press, 1999).\n\n25.  This is an issue I have tackled in my book (Iranian Elites, pp. 319-323 with a table listing the stays of the \nsultans in Isfahan or elsewhere). I have further investigated the topic in subsequent articles (quoted by Van \nRenterghem in her bibliography), e.g. \u201cWhere Did the Salj\u016bqs Live? A Case Study Based on the Reign of Sultan \nMas\u02bf\u016bd b. Mu\u1e25ammad (1134-1152),\u201d Studia Iranica, 42 (2011): 211-58.\n\ngreater proximity to Azerbaijan, the new \nmainstay of power).25 After the end of the \ndynastic crisis (485/1092\u2013498/1105) and \nthe victory over the Ismailis of Isfahan in \n500/1107, Sultan Mu\u1e25ammad travelled to \nBaghdad every winter, not just three times \nas posited by Van Renterghem (p. 484,  \nn. 3). Although his son Mas\u02bf\u016bd spent 12 of \nthe 18 winters of his long reign in Baghdad, \nit was clearly not he who \u201cmade Baghdad \none of his residences\u201d (p. 225). Assessing \nthe Saljuq presence in the city correctly \nis not a small issue for understanding the \nconsequences of the Saljuq domination of \nlocal society.", "start_char_idx": 28837, "end_char_idx": 31993, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9bb97ab1-033e-4a48-a4e4-b24fdd3f77d0": {"__data__": {"id_": "9bb97ab1-033e-4a48-a4e4-b24fdd3f77d0", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7709605c-7516-444e-884e-3e1f860767db", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "87d610d44482dde0e6537775ea9c9ffec170b49e52a629793878ca15cd44b9bc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2d6f6730-3e06-4024-9ed0-9d43e758ccb8", "node_type": "1", "metadata": {}, "hash": "c861d9cc34cac210a073d799640c9c5ace911a6462c22f954283ddb6bbb812bc", "class_name": "RelatedNodeInfo"}}, "text": "Beyond some of the specifics, \nit is the global logic of this pattern that is \nmissed: Alp Arslan never bothered to go to \nBaghdad because the presence of the most \npowerful Saljuq Sultan was not needed \nthere to have his authority respected. But \nhis great grand-son Mas\u02bf\u016bd kept going to \nBaghdad precisely because he was weak: \nhe had to be physically present to keep the \ncentrifugal forces in check (since he could \nnot physically visit all his territories, he \nfocused on Baghdad and Hamadan, and let \nF\u0101rs and Azerbaijan slip away). \n\nSimilarly, Van Renterghem is, I believe, \nmistaken about the relationship of the \nSaljuqs to city life. She contends that \nthe sultans preferred the way they were \nreceived in Iranian cities (p. 485) but, in \nBagdad as in Iran, the sultans actually did \nnot live inside the city. At best they spent \ntime by the walls, in a military camp. In \nBaghdad, this camp dated back to the Buyid \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n267  \u2022  DaviD DuranD-Gu\u00e9Dy\n\nperiod and is called in the sources the \nD\u0101r al-mamlaka; it had several buildings \nand its own Friday mosque. But elsewhere \nthe Saljuq court was set in a tented \nencampment, sometimes with a pavilion \ncalled k\u016bshk in the Persian sources (see \nTurk.: k\u00f6\u015fk, but not kishk as the author \nwrites erroneously on p. 493).26 \n\nDoes this mean that the Saljuqs were \n\u201cT\u00fcrkmens\u201d? Van Renterghem constantly \nr e f e r s  t o  t h e m  a s  s u c h :  \u201c s o u v e r a i n s \nt u r k m \u00e8 n e s , \u201d  \u201c d y n a s t i e  t u r k m \u00e8 n e , \u201d \n\u201csultanat turkm\u00e8ne,\u201d \u201cempire turkm\u00e8ne.\u201d27 \nThey were, indeed, the leaders of T\u00fcrkmens \nat the very beginning, but they quickly \nbecame much more than that and soon \npresented themselves as legitimate Iranian \nrulers. It is true that, contrary to what has \nbeen argued in the past, the Saljuqs did \nnot sever their links with the T\u00fcrkmens \nafter the establishment of the sultanate.28  \nLikewise, Saljuq court poets celebrated \nthe Turkish identity of their patrons. But \nit is inaccurate to systematically speak \n\n26.   See David Durand-Gu\u00e9dy, \u201cThe Tents of the Saljuqs,\u201d in Turko-Mongol Rulers, Cities and City Life ed. \nDavid Durand-Gu\u00e9dy (Leiden-Boston: Brill, 2013), 149-189.\n\n27. Ibid., 4, 48, 506, 507, 516. \n28.  For a critic of \u201cdiversion theory\u201d (i.e. Iranized Saljuq sultans diverting turbulent Turkmen tribes to \n\nfrontier regions in the Caucasus and Anatolia), see, following Cahen\u2019s insight, A.C.S. Peacock, \u201cNomadic Society \nand the Selj\u016bq campaign in Caucasia,\u201d Iran and the Caucasus, 9/2 (2005): 205-230; A.C.S Peacock, Early Selj\u016bq \nHistory. A New Interpretation (London and New York: Routledge, 2010), 139-151.\n\n29.  When Van Renterghem says that the \u201cSalj\u016bqs kept their nomadic habits and\u2026 were accompanied by \ntheir families, mounts, and herds\u201d (p. 314), the first part of the sentence can be supported, but the last half is at \nbest misleading (Saljuq armies could be followed by some cattle, just like any other army). \n\n30.  See pp. 393-394, about \u201cthe presence of the Turks and the Turkmens\u201d in Baghdad; see p. 459 about the \ndeparture of the \u201cTurkmen troops from Baghdad.\u201d\n\n31.  Qim\u0101j (cf. index) for Qum\u0101j.", "start_char_idx": 31994, "end_char_idx": 35140, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2d6f6730-3e06-4024-9ed0-9d43e758ccb8": {"__data__": {"id_": "2d6f6730-3e06-4024-9ed0-9d43e758ccb8", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9bb97ab1-033e-4a48-a4e4-b24fdd3f77d0", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "0c0b0583287e3903382cdad704b3977a1856a0dc105842e1cdc1ae2259b08bc6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f550938f-3b40-445f-8f36-47d89f210652", "node_type": "1", "metadata": {}, "hash": "881e5ae04c2082c32304e545f54970ef49335baf3278f3359066455405cc179b", "class_name": "RelatedNodeInfo"}}, "text": "Qim\u0101j (cf. index) for Qum\u0101j. Qum\u0101j of Balkh was the key actor of the fall of Sanjar\u2019s rule in the East. \n32.  Actually all the names in Table 14-2 are Turkish. The \u201cSal\u0101r Kurd\u201d of the year 542/1147 is not a name but \n\na function.\n\nof the Saljuqs as Turkmens. It gives the \nfalse impression that they were nothing \nmore than pastoral nomads, which was \ncertainly not the case, at least from the \ntime they occupied Baghdad in 447/1055.29 \nPowerful groups of T\u00fcrkmens occupied \nparts of the mountainous regions East of \nBaghdad (especially in the Li\u1e25f region, or \naround Shahraz\u016br), but Van Renterghem\u2019s \ntext give the impression that they were \nsystematically inside Baghdad.30 \n\nThe overall lack of familiarity with \nthe Saljuqs and with Saljuq rule is all \ntoo visible throughout the text. Thus, \nV a n  R e n t e r g h e m  f o r g e t s  t o  m e n t i o n \nN i s h a p u r  o r  M a r w  a m o n g  t h e  m o s t \nimportant Saljuq cities (p. 4); misses the \npanj nawb\u0101t (privilege to have a fanfare \nplayed five times a day) when dealing \nwith a text obviously referring to it (p. \n437); improperly vocalizes a well-known \nTurkish name;31 assumes that the position \nof shi\u1e25na could be given to non-Turkish \nemirs (p. 464);32 or confuses the functions \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\nVanessa Van Renterghem\u2019s Les \u00e9lites bagdadiennes au temps des Seldjoukides  \u2022  268\n\nof shi\u1e25na and \u02bfam\u012bd.33 I also spotted a fairly \nsignificant number of factual errors.34\n\nBut enough with the minutia. A broader \nissue is that the general conclusions are \nfrustrating. Vague statements are quite \ntypical: \u201cles collections de notables de \nl a  B a g d a d  s e l d j o u k i d e  f o r m a i e n t  d e s \nensembles mouvants, travers\u00e9s par des \nlignes de fracture et compos\u00e9s d\u2019individus \nh\u00e9t\u00e9rog\u00e8nes en terme de statut social, \nde richesses mat\u00e9rielle ou de prestige\u201d  \n(p. 505). This generality may be due to the \nfact that Van Renterghem never clearly \narticulates the main questions guiding her \ninvestigation. By contrast, it was easy to \nget the thesis of Ephrat\u2019s work (\u201cmadrasas \nwere not that important after all\u201d), and \nAhmed was right to note that despite \nall its shortcomings, it was a book that \n\u201cmakes people think, and think hard.\u201d One \nproblem with the present book is that, \nafter reading over 500 pages, I have found \na lot of data and am convinced that these \ndata are as exhaustive as possible\u2014even if \nnot entirely new\u2014but I have not found a \nclear thesis. \n\nOne option could have been to clearly \nfocus on what happened in Baghdad \nduring the Saljuq period. Makdisi and \neven Ephrat tried to answer this vexing \n\n33.  On p. 460, Van Renterghem apparently does not see that the shi\u1e25na commanded the garrison, while the \n\u02bfam\u012bd was in charge of what can be called non-military affairs. This is evidenced by the latter\u2019s actions: seizing \nthe iq\u1e6d\u0101\u02bf of the caliph, abolishing the unlawful taxes (muk\u016bs), presiding over the ma\u1e93\u0101lim court, initiating \nbuilding projects.\n\n34.  For example, on p.", "start_char_idx": 35112, "end_char_idx": 38112, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f550938f-3b40-445f-8f36-47d89f210652": {"__data__": {"id_": "f550938f-3b40-445f-8f36-47d89f210652", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2d6f6730-3e06-4024-9ed0-9d43e758ccb8", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "08bd514673bcefd77e77b84a31f0cbc14a532c375576584d4e04d7a9fe83b7bf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5a20b10a-13d4-4726-94a2-ad1088f8eb45", "node_type": "1", "metadata": {}, "hash": "6dd331976aae0acb4cdbf5efc2953ae748ef67c17bc0669632228c55c6e7b36f", "class_name": "RelatedNodeInfo"}}, "text": "34.  For example, on p. 4, Malik-Sh\u0101h\u2019s death (492/1085) did not mean the end of the Great Saljuq period (which \noccurred 60 years later, with the death of Sanjar in 552/1157; some scholars even speak of the Great Saljuqs until \nthe demise of the dynasty in Iran in 590/1194). On p. 30, it should be noted that Bund\u0101r\u012b did not write a history \nof the Saljuqs, he merely abridged one. On p. 440, there is confusion between Mu\u1e25ammad b. Malik-Sh\u0101h and his \nson Ma\u1e25m\u016bd b. Mu\u1e25ammad. On p. 455, it should be clarified that the \u201cIbn Q\u0101wurd\u201d mentioned by Ibn al-Jawz\u012b \nis not \u201cthe son of\u201d Q\u0101wurd, but his descendant. On p. 485, Toghr\u00efl Beg did not build the masjid-i j\u0101m\u02bfi al-sul\u1e6d\u0101n \nin Baghdad\u2014it was actually Malik-Sh\u0101h. On p. 488, the vizier of Malik-Sh\u0101h in 480/1087 was not T\u0101j al-Mulk but \nNi\u1e93\u0101m al-Mulk (T\u0101j al-Mulk was not promoted to the vizierate before Ni\u1e93\u0101m al-Mulk\u2019s murder in 485/1092).\n\n35.  Jean-Michel Mouton, Damas et sa principaut\u00e9 sous les Saldjoukides et les Bourides, 468\u2013549/1076\u20131154 \n(Cairo: IFAO, 1994).\n\nissue. This is obviously not a question for \nme to answer, but what struck me while I \nwas reading the book was the importance \nof the Iranian presence in Baghdad. The \ndatabase is filled with Iranian nisbas.  \nThe function of q\u0101\u1e0d\u012b al-qu\u1e0d\u0101t was entrusted \nt o  t h e  D \u0101 m g h \u0101 n i s ;  t h e  p r e e m i n e n t \nfigures of Baghdadian Sufism were all \nIranian (Zawzan\u012b, Mayhan\u012b, Suhravard\u012b \nand N\u012bsh\u0101p\u016br\u012b); a great proportion of \nmudarris\u016bn (23 out 70) were connected \nto Iran; most of the \u02bfam\u012bds (Nih\u0101vand\u012b, \nI\u1e63fah\u0101n\u012b, Dihist\u0101n\u012b) were Iranian (and \nnaturally all the Saljuq secretaries as well). \nThis was to be expected: Jean-Michel \nMouton has shown a similar pattern for \nSaljuq and Burid Damascus,35 but it is \nnaturally more conspicuous here. Indeed, \nthe importance gained by Iranians among \nthe local elite would have deserved study \nfor its own sake. It is only at the very end \nof the book that we read:\n\nL\u2019int\u00e9gration de Bagdad dans un \nensemble oriental de tradition turco-\niranienne consolida les liens de la ville \net de la soci\u00e9t\u00e9 locale avec une sph\u00e8re \nculturelle non arabophone porteuse \nd\u2019h\u00e9ritage propres et de penchants \nid\u00e9ologiques se distinguant, par", "start_char_idx": 38089, "end_char_idx": 40290, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5a20b10a-13d4-4726-94a2-ad1088f8eb45": {"__data__": {"id_": "5a20b10a-13d4-4726-94a2-ad1088f8eb45", "embedding": null, "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6874", "node_type": "4", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "1884ef4337aa112f01cce35f5b6ce2c548d584c59851ec38bd22136306402bf7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f550938f-3b40-445f-8f36-47d89f210652", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "c457715ff76303b17b841d919d1b3dedf388ea731840e462e54c67d237e91ad7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4c2c0493-9e50-4af4-a0de-b105483e7fdd", "node_type": "1", "metadata": {}, "hash": "92b5fdcc4e9732b8cf87a299fc806f206fbd9b34782f091f5d743e031b880de9", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 26 (2018)\n\n269  \u2022  DaviD DuranD-Gu\u00e9Dy\n\ncertains aspects de ceux pr\u00e9valant \ndans les r\u00e9gions centrales de l\u2019ancien \nempire abbaside (p. 515).\n\nIn other words, Saljuq Baghdad was \nconnected first and foremost to Western \nIran. Here, it seems to me that the most \nimportant sources on Saljuq Baghdad \nencapsulate a \u1e24anbal\u012b-Abbasid point of \nview that, to some extent, was embraced \nby Van Renterghem. Following Bulliet, \nI would argue that adopting the view \nfrom the edge is always fruitful, and so \nlooking at Baghdad from Iran would have \nmuch to offer. In her introduction, Van \nRenterghem notes that the scholarship \non urban studies deals primarily with the \nEgyptian and Syrian cases (pp. 6-7); and \nyet in her conclusion she does not refer to \nCairo (Lapidus) or Damascus (Chamberlain, \nGilbert), but focuses on Nishapur (Bulliet) \nand Isfahan (myself) (while Jean Aubin is \nnotably absent from her discussion). \n\nThe above criticisms should not obscure \nthe fact that Van Renterghem has done \n\na tremendous service to the scholarly \ncommunity. Her monumental book is a \nproduct that perhaps only publishing \nhouses of state-funded French research \ninstitutes can publish. The author should \nbe thanked for having provided fellow \nscholars with an indispensable tool to \nn a v i g a t e  t h e  c o m p l e x  w a t e r s  o f  t h e \nAbbasid capital in Saljuq times. Given \nthe importance of Bagdad in the Muslim \nworld, any specialist of the pre-Mongol \nperiod will benefit from her work, notably \nthanks to the valuable indices and tables, \ncovering a wide array of subjects. The \nformidable quantity of data carefully \namassed throughout the book will foster \nfuture research on a variety of topics. For \nthese reasons, Van Renterghem\u2019s volume \nshould be kept close at hand, and will \nlikely become a standard reference work. \nThis is all the easier now that the book \nis freely available online (https://books.\no p e n e d i t i o n . o r g / i f p o / 9 1 7 2 ? l a n g = e n , \naccessed 23 Sept 2018).\n\nhttps://books.openedition.org/ifpo/9172?lang=en\nhttps://books.openedition.org/ifpo/9172?lang=en", "start_char_idx": 40295, "end_char_idx": 42423, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4c2c0493-9e50-4af4-a0de-b105483e7fdd": {"__data__": {"id_": "4c2c0493-9e50-4af4-a0de-b105483e7fdd", "embedding": null, "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6996", "node_type": "4", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "7d98200543bef7b72359080577ac3ca0b2f6daecbbcce2aeeaca254460a7e68f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5a20b10a-13d4-4726-94a2-ad1088f8eb45", "node_type": "1", "metadata": {"identifier": "alusur-6874", "author": "Durand-Gu\u00e9dy, David ", "title": "Vanessa Van Renterghem, Les \u00e9lites bagdadiennes au temps des Seldjoukides", "date": "2018-11-15", "file": "alusur-6874.pdf"}, "hash": "308127ff5355600e9dc2843a533940a5f646855d2aa75a8fcc352b5bb7827d0d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "427d83d0-7a11-4fed-a21a-e0874a9c00ff", "node_type": "1", "metadata": {}, "hash": "aa3dd19fcf30af56afaaf9bd8b2d56fa9271ce7eb7d40c5db6ceeb8860b4daec", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 1-13\n\n1.1 Summary of Results\n\nThe Open Islamicate Texts Initiative (OpenITI) team1\u2014building on the foundational open-\nsource OCR work of the Leipzig University (LU) Alexander von Humboldt Chair for Digital \nHumanities\u2014has achieved Optical Character Recognition (OCR) accuracy rates for printed \nclassical Arabic-script texts in the high nineties. These numbers are based on our tests of \nseven different Arabic-script texts of varying quality and typefaces, totaling over 7,000 lines \n(~400 pages, 87,000 words; see Table 1 for full details). These accuracy rates not only represent \na distinct improvement over the actual2 accuracy rates of the various proprietary OCR \noptions for printed classical Arabic-script texts, but, equally important, they are produced \nusing an open-source OCR software called Kraken (developed by Benjamin Kiessling, LU), \n\n1.  The co-PIs of the Open Islamicate Texts Initiative (OpenITI) are Sarah Bowen Savant (Aga Khan University, \nInstitute for the Study of Muslim Civilisations, London; sarah.savant@aku.edu), Maxim G. Romanov (Leipzig \nUniversity through June 2017; now University of Vienna; maxim.romanov@univie.ac.at), and Matthew Thomas \nMiller (Roshan Institute for Persian Studies, University of Maryland, College Park; mtmiller@umd.edu). \nBenjamin Kiessling can be contacted at mittagessen@l.unchti.me.\n\n2.  Proprietary OCR programs for Persian and Arabic (e.g., Sakhr\u2019s Automatic Reader, ABBYY Finereader, \nReadiris) overpromise the level of accuracy they deliver in practice when used on classical texts (in particular, \nhighly vocalized texts). These companies claim that they provide accuracy rates in the high 90 percentages \n(e.g., Sakhr claims 99.8% accuracy for high-quality documents). This may be the case for texts with simplified \ntypesets and no short vowels; however, our tests of ABBYY Finereader and Readiris on high-quality scans of \nclassical texts turned out accuracy rates of between 65% and 75%. Sakhr software was not available to us, as the \ndevelopers offer no trial versions and it is the most expensive commercial OCR solution for Arabic. Moreover, \nsince these programs are not open-source and offer only limited trainability (and created training data cannot \nbe reused), their costs are prohibitive for most students and scholars and they cannot be modified according to \nthe interests and needs of the academic community or the public at large. Most importantly, they have no web \ninterfaces that would enable the production of wider, user-generated collections. \n\nImportant New Developments  \nin Arabographic Optical Character  \n\nRecognition (OCR)\n\nBenjamin Kiessling, matthew thomas miller,  \nmaxim g. romanov, & sarah Bowen savant \n\nhttps://github.com/mittagessen/kraken\nmailto:sarah.savant%40aku.edu?subject=\nmailto:maxim.romanov%40univie.ac.at?subject=\nmailto:mtmiller%40umd.edu?subject=\nmailto:mittagessen%40l.unchti.me?subject=", "start_char_idx": 47, "end_char_idx": 2982, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "427d83d0-7a11-4fed-a21a-e0874a9c00ff": {"__data__": {"id_": "427d83d0-7a11-4fed-a21a-e0874a9c00ff", "embedding": null, "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6996", "node_type": "4", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "7d98200543bef7b72359080577ac3ca0b2f6daecbbcce2aeeaca254460a7e68f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4c2c0493-9e50-4af4-a0de-b105483e7fdd", "node_type": "1", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "fd46ec534fbffd4255ebdcdd9efe46c3ee9802763371ae757c5ee41a87cd21be", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fa90adc7-b57a-4f4f-a9eb-7c49fcd71be5", "node_type": "1", "metadata": {}, "hash": "8d552c71869473986e5aed289bd0f1027c570e5abb028377ff60517517847a81", "class_name": "RelatedNodeInfo"}}, "text": "2  \u2022  Kiessling, miller, romanov, & savant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nthus enabling us to make this Arabic-script OCR technology freely available to the broader \nIslamicate, Persian, and Arabic Studies communities in the near future. In the process we also \ngenerated over 7,000 lines of \u201cgold standard\u201d (double-checked) training data that can be used \nby others for Arabic-script OCR training and testing purposes.3\n\n1.2 OCR and its Importance for Islamicate Studies Fields \n\nAlthough there is a wealth of digital Persian and Arabic texts currently available in various \nopen-access online repositories,4 these collections are not representative of the textual \ntraditions in their chronological, geographical, and generic spread. The existing Persian \ncollections, for example, are significantly smaller than the Arabic collections and \nlack prose chronicles and philosophical, mystical, and scientific treatises. The Arabic \ncollections would more fully represent the Arabic literary tradition if they had more \nscientific and philosophical texts and texts written by representatives of smaller Arabic-\nspeaking religious communities. Moreover, the selection of texts for both Persian and \nArabic digital collections reflects the contemporary ideological, aesthetic, and communal \ncommitments of their creators and funders. While these shortcomings of the existing \nPersian and Arabic digital collections are well known, the production of larger and more \nrepresentative digital Islamicate corpora has been stymied for decades by the lack of accurate \nand affordable OCR software.5\n\n3.  This gold standard data is available at: https://github.com/OpenITI/OCR_GS_Data.\n4.  Collecting and rendering these texts useful for computational textual analysis (through, for example, \n\nadding scholarly metadata and making them machine-actionable) is a somewhat separate but deeply interrelated \nproject that the OpenITI is currently working on as well.\n\n5.  See footnote 2 for more details.\n\nTable 1: Description of Data\n\nhttps://github.com/OpenITI/OCR_GS_Data", "start_char_idx": 2985, "end_char_idx": 5042, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fa90adc7-b57a-4f4f-a9eb-7c49fcd71be5": {"__data__": {"id_": "fa90adc7-b57a-4f4f-a9eb-7c49fcd71be5", "embedding": null, "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6996", "node_type": "4", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "7d98200543bef7b72359080577ac3ca0b2f6daecbbcce2aeeaca254460a7e68f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "427d83d0-7a11-4fed-a21a-e0874a9c00ff", "node_type": "1", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "735b15e7397df7315a310ba38f03cd1061a49196fa690d64b15644bb85c183a2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "745df733-d1ea-4ee4-b30c-aa672715cbd5", "node_type": "1", "metadata": {}, "hash": "c881461730673b6c7776bfc7016232f28c0864aea75974a439773346afe57b85", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nNew Developments in Arabographic Optical Character Recognition  \u2022  3\n\nOCR programs, in the simplest terms, take an image of a \ntext, such as a scan of a printed book, and extract the text, \nconverting the image of the text into a digital text that \nthen can be edited, searched, computationally analyzed, \netc. OCR\u2019s automation of the process of transforming a \nprinted book into a digital text exponentially reduces \nthe effort, cost, and time necessary for the production \nof digital corpora (as compared to the alternative option \nfor producing high-quality digital texts: i.e., paying \nmultiple individuals to transcribe, or \u201cdouble key,\u201d entire \nvolumes of printed texts). OCR, in short, is essential for \nthe digitization of large collections of printed texts\u2014a \nproject that to date has remained unrealized in Persian, \nArabic, and other Islamicate languages.6\n\nThe specific type of OCR software that we employed in our tests is an open-source OCR \nprogram called Kraken (more specifically, Kraken ibn Ocropus, see Figure 1), which was \ndeveloped by Benjamin Kiessling at Leipzig University\u2019s Alexander von Humboldt Chair \nfor Digital Humanities. Unlike more traditional OCR approaches, Kraken relies on a neural \nnetwork\u2014which mimics the way we learn\u2014to recognize letters in the images of entire lines \nof text without attempting first to segment lines into words and then words into letters. \nThis segmentation step\u2014a mainstream OCR approach that persistently performs poorly on \nconnected scripts\u2014is thus completely removed from the process, making Kraken uniquely \npowerful for dealing with the diverse variety of ligatures in connected Arabic script  \n(see section 4.1 for more technical details).\n\n2.1 Initial OCR Tests\n\nWe began our experiments by using Kraken to train a model7 on high-quality8 scans of \n1,466 lines of Ibn al-Faq\u012bh\u2019s Kit\u0101b al-Buld\u0101n (work #0). We first generated training data (line \ntranscriptions) for all of these lines, double checked them (creating so-called \u201cgold standard\u201d \ndata), trained the model, and, finally, tested its ability to accurately recognize and extract the \n\n6.  Kraken\u2019s logo, Kraken ibn Ocropus, is based on a depiction of an octopus from a manuscript of Kit\u0101b \nal-\u1e25ash\u0101\u02beish fi\u0304 h\u0101y\u016bl\u0101 al-\u02bfil\u0101j al-\u1e6dibbi\u0304 (Leiden, UB : Or. 289); special thanks to Emily Selove for help with finding \nan octopus in the depths of the Islamicate manuscript traditions.\n\n7.  \u201cTraining a model\u201d is a general term used in machine learning for training a program to recognize certain \npatterns in data. In the context of OCR work, it refers to teaching the OCR software to recognize a particular \nscript or typeface\u2014a process that only requires time and computing power. In our case, this process required 1 \ncomputer core and approximately 24 hours per model.\n\n8.  \u201cHigh quality\u201d here means 300 dpi color or grayscale images. Before the actual process of OCR, these \nimages must be binarized\u2014i.e. converted into black-and-white images. If binarization is not performed properly, \na lot of information is lost from the image, negatively affecting the accuracy of the OCR output. For this reason, \nfor best results, one should avoid using pre-binarized images (i.e., images that were already converted to black \nand white during the scanning process, usually for size reduction, which results in some degradation of quality \nand the loss of information). \n\nFigure 1: Kraken ibn Ocropus6", "start_char_idx": 5045, "end_char_idx": 8493, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "745df733-d1ea-4ee4-b30c-aa672715cbd5": {"__data__": {"id_": "745df733-d1ea-4ee4-b30c-aa672715cbd5", "embedding": null, "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6996", "node_type": "4", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "7d98200543bef7b72359080577ac3ca0b2f6daecbbcce2aeeaca254460a7e68f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fa90adc7-b57a-4f4f-a9eb-7c49fcd71be5", "node_type": "1", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "d401790dac2104653daef379f3be1753892dc598a164d6221b6ff0d5960e2297", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9c55024a-ce7b-4883-9e19-7a6940f6cc2b", "node_type": "1", "metadata": {}, "hash": "e1ede9e3d2fd7d530fe28194c4c3957f9e49b62229349b65b0a5c45375965621", "class_name": "RelatedNodeInfo"}}, "text": "4  \u2022  Kiessling, miller, romanov, & savant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\ntext. The results were impressive, reaching 97.56% accuracy for the entire text and an even \nmore impressive 99.68% accuracy rate on the Arabic script alone (i.e., when errors related to \npunctuation and spaces were removed from consideration; such non-script errors are easy \nto fix in the post-correction phase and, in many cases, this correction process for non-script \nerrors can be automated). See Table 2, row #0 for full details.9\n\nThese numbers were so impressive that we decided to expand our study and use the \nmodel built on the text of Ibn al-Faq\u012bh\u2019s Kit\u0101b al-Buld\u0101n (work #0) to OCR six other texts. \nWe deliberately selected texts that were different from Ibn al-Faq\u012bh\u2019s original text in terms \nof both their Arabic typeface, editorial orthographic conventions, and image quality. \nThese texts represent at least two different typefaces (within which there are noticeable \nvariations of font, spacing, and ligature styles), and four of the texts were high-quality \nscans while the other two were low-quality scans downloaded from www.archive.org  \n(via http://waqfeya.com/).10 \n\nWhen looking at the results in Table 2, it is important that the reader notes that works #1-6 \nare \u201ctesting\u201d data. That is, these accuracy results were achieved by utilizing a model built on \nthe text of work #0 to perform OCR on these other texts. For this reason, it is not surprising  \n\n9.  We have also experimented with the internal configuration of our models: more extensive models, \ncontaining 200 nodes in the hidden middle layer, showed slightly higher accuracy in most cases (works #3-4 \nwere an exception to this pattern), but it took twice as long to train the model and the OCR process using the \nlarger model also takes more time.\n\n10.  \u201cLow-quality\u201d here means 200 dpi, black and white, pre-binarized images. In short, the standard quality \nof most scans available on the internet, which are the product of scanners that prioritize smaller size and \nspeed of scanning for online sharing (i.e., in contrast to high-quality scans that are produced for long-term \npreservation). \n\nTable 2: Accuracy Rates in Tests of our Custom Model\n\nhttp://www.archive.org\nhttp://waqfeya.com/", "start_char_idx": 8497, "end_char_idx": 10753, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9c55024a-ce7b-4883-9e19-7a6940f6cc2b": {"__data__": {"id_": "9c55024a-ce7b-4883-9e19-7a6940f6cc2b", "embedding": null, "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6996", "node_type": "4", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "7d98200543bef7b72359080577ac3ca0b2f6daecbbcce2aeeaca254460a7e68f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "745df733-d1ea-4ee4-b30c-aa672715cbd5", "node_type": "1", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "930bfd6a722923523e6bc93ecf096dcd8c74a006b708c2333f34cb310230baac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b24cefce-e1ef-4e43-9937-d7f75aa9f291", "node_type": "1", "metadata": {}, "hash": "c9bc9a5c77e15a761d145a8e2746169a8a7eb74b8b2e1b40023caa2ba2c0b61b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nNew Developments in Arabographic Optical Character Recognition  \u2022  5\n\n \nthat the accuracy rates for works #1-4 are not as high as the accuracy rates for the training \ntext, work #0. The point that is surprising is that the use of the work #0-based model on the \nlow quality scans of works #5-6 achieved a substantially higher accuracy rate (97.61% and \n97.8% respectively on their Arabic script alone) than on the high-quality scans of works #1-4. \nWhile these higher accuracy rates for works #5-6 are the result of a closer affinity between \ntheir typefaces and that of work #0, it also indicates that the distinction between high- and \nlow-quality images is not as important for achieving high accuracy rates with Kraken as we \ninitially believed. In the future, this will help reduce substantially both the total length of \ntime it takes to OCR a work and the barriers to entry for researchers wanting to OCR the \nlow-quality scans they already possess.\n\nThe decreased accuracy results for works #1-4 are explainable by a few factors: \n\n1) The typeface of works #3-4 is different than work #0 and it utilizes a number of \nligatures that are not present in the typeface of work #0 (for examples, see Table 3). \n\n2) The typefaces of works #1-2 are very similar to that of #0, but they both have features \nthat interfere with the #0-based model. #1 actually uses two different fonts, and the \nlength of connections\u2014kashi\u0304das\u2014between letters vary dramatically (visually, one \ncan say that these connections vary within the range of 0.3 kashi\u0304da to 2 kashi\u0304das), \nwhich is not the case with #0, where letter spacing is very consistent. \n\nTable 3: Ligature Variations in Typefaces\n\n(The table highlights only a few striking differences and is not meant to be  \ncomprehensive; examples similar to those of the main text are \u201cgreyed out\u201d)\n\n\n\n6  \u2022  Kiessling, miller, romanov, & savant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n3) The text of work #2 is highly vocalized\u2014it has more \u1e25arak\u0101t than any other text in \nthe sample (and especially in comparison with the model work #0).\n\n4) The text of work #2 also has very complex and excessive punctuation with highly \ninconsistent spacing. \n\nOur #0-based model could not completely handle these novel features in the texts of works \n#1-4 because it was not trained to do so. However, as the results in Table 4 of the following \nsection show, new models can be trained to handle these issues successfully.\n\n2.2 Round #2 Tests: Training New Models\n\nThe most important advantage of Kraken is that its workflow allows one to train new \nmodels relatively easily, including text-specific ones. In a nutshell, the training process \nrequires a transcription of approximately 1,000 lines (the number will vary depending on the \ncomplexity of the typeface) aligned with images of these lines as they appear in the printed \nedition. The training itself takes 12-24 hours. It is performed by a machine without human \ninvolvement and multiple models can be trained simultaneously. Kraken includes tools for \nthe production of transcription forms (see Figure 2 above) and the data supplied through \nthese forms is then used to train a new model. Since there are a great number of Arabic-script \ntexts that have already been converted into digital texts, one can use these to fill in the forms \nquickly by copying and pasting from them into the forms (rather than transcribing directly \nfrom the printed texts) and then double-checking the forms for accuracy. This was what we \ndid, and it saved us a lot of time.11 \n\n11. We are also currently working on an even more user-friendly interface for training data generation. \nPlease see section 3.1 for more information.\n\nTable 4: Accuracy Rates in Text-Specific Models", "start_char_idx": 10756, "end_char_idx": 14516, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b24cefce-e1ef-4e43-9937-d7f75aa9f291": {"__data__": {"id_": "b24cefce-e1ef-4e43-9937-d7f75aa9f291", "embedding": null, "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6996", "node_type": "4", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "7d98200543bef7b72359080577ac3ca0b2f6daecbbcce2aeeaca254460a7e68f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9c55024a-ce7b-4883-9e19-7a6940f6cc2b", "node_type": "1", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "17dbe0f95c7ce4f40f4eb610499e68b8e0d058c1f2470de79761bfb3163736f9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "72f37f2c-d083-4605-adaa-37a24505383b", "node_type": "1", "metadata": {}, "hash": "c41b101cc1e01cd1e7d47417b541475988ef187c7047ee31134b821e39af2a0c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nNew Developments in Arabographic Optical Character Recognition  \u2022  7\n\nThe importance of Kraken\u2019s ability to quickly train new models is illustrated clearly by \nits performance on works #1-4. When using the model built on work #0 in our initial round \nof testing, we were only able to achieve accuracy rates ranging from the low seventies to \nlow nineties on these texts (see Table 2). However, when we trained models on works #1-4 \nspecifically in our second round of testing, the accuracy rates for these texts substantially \nimproved, reaching into the high nineties (see full results in Table 4 above). The accuracy \nresults for work #4, for example, improved from 83.42% on Arabic script alone in our first \nwork #0-based model tests to 99.18% accuracy when we trained a mode on this text. The \naccuracy rates for works #1-3 similarly improved, increasing from 90.90% to 97.71%, 87.90% \nto 98.47%, and 72.78% to 97.59% respectively. (See Appendix for the accuracy rates of these \nnew models on all other texts as well.) These accuracy rates for Arabic-script recognition are \nalready impressively high, but we actually believe that they can be improved further with \nlarger training data sets.\n\nAlthough the process of training a new model for a new text/typeface does require some \neffort, the only time-consuming component is the generation of the ~1,000 lines of gold \nstandard training data. As we develop the OpenITI OCR project we will address the issue of \nthe need for multiple models12 through a two-pronged strategy. First, we will try to train \ngeneralized models for each script, periodically adding new features that the model has not \n\u201cseen\u201d before. Secondly, we will train individual models for distinct typefaces and editorial \nstyles (which sometimes vary in their use of vocalization, fonts, spacing, and punctuation), \n\n12. Generalized models achieve acceptable accuracy across a wide range of fonts by incorporating features \nof a variety of typefaces during training, allowing them to be used for most texts with common typefaces.\n\nFigure 2: Kraken\u2019s Transcription Interface  \n\n\n\n8  \u2022  Kiessling, miller, romanov, & savant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nproducing a library of OCR models that gradually will cover all major typefaces and editorial \nstyles used in modern Arabic-script printing. There certainly are numerous Arabic-script \ntypefaces and editorial styles that have been used throughout the last century and a half of \nArabic-script printing, but ultimately the number is finite and definitely not so numerous as \nto make it impossible to create models for each over the long term. \n\n3.1 Conclusions and Next Steps for the OpenITI OCR Project\n\nThe two rounds of testing presented here indicate that with a fairly modest amount of \ngold standard training data (~800\u20131,000 lines), Kraken is consistently able to produce OCR \nresults for Arabic-script documents that achieve accuracy rates in the high nineties. In some \ncases, such as works #5-6, achieving OCR accuracy rates of up to 97.5% does not even require \ntraining a new model on that text. However, in other cases, such as works #1-4, achieving \nhigh levels of OCR accuracy does require training a model specific to that typeface, and, in \nsome select cases of texts with similar typefaces but different styles of vocalization, font \nvariations, and punctuation patterns (e.g., works #1-2), training a model for the peculiarities \nof a particular edition.\n\nIn the near future we are planning to release a new web-interface powered by the micro-\ntask platform Pybossa that will enable more user-friendly generation of training data and the \npost-correction of the OCR output (See, Figure 3 below and the OCR section of the OpenITI \n \n\nFigure 3: Web-based OCR Pipeline Flowchart", "start_char_idx": 14521, "end_char_idx": 18321, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "72f37f2c-d083-4605-adaa-37a24505383b": {"__data__": {"id_": "72f37f2c-d083-4605-adaa-37a24505383b", "embedding": null, "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6996", "node_type": "4", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "7d98200543bef7b72359080577ac3ca0b2f6daecbbcce2aeeaca254460a7e68f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b24cefce-e1ef-4e43-9937-d7f75aa9f291", "node_type": "1", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "f344245f5406283396b5ad475a389850d2874d0b841b1074c72ddb7667a6f077", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "427528d9-2c7f-4105-b0d6-b651fb09864d", "node_type": "1", "metadata": {}, "hash": "310cee72957b417f4f32d75b5b89e6a159bed422df97c58b72481b52b7daeaf7", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nNew Developments in Arabographic Optical Character Recognition  \u2022  9\n\nwebsite). New data supplied by users will allow us to train additional typeface-specific models \nand improve the overall accuracy of Kraken on other typefaces through the development of \ngeneralized language models. (It should be stressed, however, that training edition-specific \nmodels is quite valuable, as there are a number of multivolume books\u2014often with over a \ndozen volumes per text\u2014that need to be converted into proper digital editions). Furthermore, \nin collaboration with several colleagues, we are also currently testing Kraken on various \nPersian, Hebrew, and Syriac typefaces (results forthcoming spring 2018) and Persian and \nArabic manuscripts (results forthcoming summer 2018). We plan to also train models for \nother Islamicate languages (in particular,  Ottoman Turkish and Urdu) as soon as we can find \nexperts in these languages who are willing to collaborate with us in training data generation.13\n\nIn the long term, our hope is that an easy-to-use and effective OCR pipeline will give us the \ntools we, as a field, collectively need to significantly enrich our collection of digital Persian \nand Arabic texts and thereby enable us to understand better the cultural heritage of the \nMiddle East as reflected in its literary traditions. OCR, though, should not be interpreted as \na magic bullet. We must also cultivate a community of users and secure long-term funding \nin order to make this project sustainable and develop these collections of digital texts into \na representative Islamicate corpus\u2014a laborious process which involves the expert selection \nof new works and the creation and curation of scholarly metadata. However, at the same \ntime, the possibilities that an effective open-source Arabic-script OCR program will open \nup for Islamicate Studies are difficult to overstate. In addition to rendering hundreds, even \nthousands, of new texts full-text searchable, scholars will be able to employ computational \nmodes of text analysis (e.g., text re-use, topic modeling, stylometric analysis) on a body of \nmaterial much more representative of the historical tradition than what we have at this \nmoment. The full impact of these new analytical possibilities and the new levels of scale and \nspecificity in textual analysis that they make possible are difficult to estimate at such an early \nstage, but the early results are promising.\n\n4.1 The Technical Details: Kraken and its OCR Method\n\nKraken is the open-source OCR software that we used in our tests. Developed by \nBenjamin Kiessling at LU\u2019s Alexander von Humboldt Chair for Digital Humanities, Kraken \nis a \u201cfork\u201d14 of the unmaintained ocropus package15 combined with the CLSTM neural \nnetwork library.16 Kraken represents a substantial improvement over the ocropus package: \nits performance is dramatically better, it supports right-to-left scripts and combined  \nLTR/RTL (BiDi) texts, and it includes a rudimentary transcription interface for offline use. \n\n13. Please contact us for more details if you are interested in generating 1,000 lines of training data for any \nOttoman Turkish or Urdu typefaces or a specific Arabic or Persian typeface for which we do not already have \na model trained.\n\n14. \u201cFork\u201d is a computer-science term for a new \u201cbranch\u201d of independent development that builds on an \nexisting software.\n\n15. For details, see: https://github.com/tmbdev/ocropy and https://en.wikipedia.org/wiki/OCRopus\n16. See: https://github.com/tmbdev/clstm\n\nhttps://github.com/tmbdev/ocropy\nhttps://en.wikipedia.org/wiki/OCRopus\nhttps://github.com/tmbdev/clstm", "start_char_idx": 18327, "end_char_idx": 21981, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "427528d9-2c7f-4105-b0d6-b651fb09864d": {"__data__": {"id_": "427528d9-2c7f-4105-b0d6-b651fb09864d", "embedding": null, "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6996", "node_type": "4", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "7d98200543bef7b72359080577ac3ca0b2f6daecbbcce2aeeaca254460a7e68f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "72f37f2c-d083-4605-adaa-37a24505383b", "node_type": "1", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "b61239ce91bc354da36ba2148455384091fb9c84b529341aedd75bb8faa1358c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "27b7b2d8-3367-45cc-9eb9-00896c3be9c0", "node_type": "1", "metadata": {}, "hash": "19673a8e141376e5a1ea3783ef2e5fa075a5b6db3728e7679e8995375f18eb07", "class_name": "RelatedNodeInfo"}}, "text": "10  \u2022  Kiessling, miller, romanov, & savant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe OCR method that powers Kraken is based on a long short-term memory (Hochreiter \nand Schmidhuber, 1997) recurrent neural network utilizing the Connectionist Temporal \nClassification objective function.17 In contrast to other systems requiring character-level \nsegmentation before classification, it is uniquely suited for the recognition of connected \nArabographic scripts because the objective function used during training is geared towards \nassigning labels\u2014i.e., characters/glyphs\u2014to regions of unsegmented input data. \n\nThe system works on unsegmented data both during training and recognition\u2014its \nbase unit is a text line (line recognizer). For training, a number of printed lines have to \nbe transcribed using a simple HTML transcription interface (see Figure 2 above). The total \namount of training data (i.e., line image-text pairs) required may vary depending on the \ncomplexity of the typeface and number of glyphs used by the script. Acquisition of training \ndata can be optimized by line-wise alignment of existing digital editions with printed lines, \nalthough even wholesale transcription is a faster and relatively unskilled task in comparison \nto training data creation for other systems such as tesseract.18\n\nOur current models were trained on ~1,000 pairs each, corresponding to ~50-60 pages \nof printed text. Models are fairly typographically specific, the most important factor \nbeing fonts and spacing, although some mismatch does not degrade recognition accuracy \nsubstantially (2-5%).19 Thus new training data for an unknown typeface can be produced \nby correcting the output from a model for a similar font\u2014in other words, generating \ntraining data for every subsequent model will require less and less time. Last but not \nleast, it is also possible to train multi-typeface (so-called, \u201cgeneralized\u201d) models by simply \ncombining training data, albeit some parameter tuning is required to account for the richer \ntypographic morphology that the neural network must learn.\n\n5.1 Acknowledgements\n\nWe would never have been able to complete this work without the help of our team \nmembers at Leipzig University, University of Maryland (College Park), and Aga Khan \nUniversity, London. We would also like to thank Elijah Cooke (Roshan Institute, UMD) for \nhelping us to process the data, Samar Ata (Roshan Institute, UMD) for generating several sets \nof high-quality scans for us, and Layal Mohammad (AKU, ISMC), Mohammad Meqdad (AKU, \nISMC), and Fatemeh Shams (AKU, ISMC) for helping us to generate and double check the \ntraining data. Lastly, we would like to express our gratitude to Gregory Crane (Alexander von \nHumboldt Chair for Digital Humanities, LU), Fatemeh Keshavarz (Roshan Institute for Persian \nStudies, UMD), and David Taylor (AKU, ISMC) for their guidance and support of our work. \n\n17. Graves et al., 2006, as elaborated in Breuel et al., 2013.\n18. See: https://github.com/tesseract-ocr and https://en.wikipedia.org/wiki/Tesseract_(software)\n19. For example, if a glyph is in a slightly different font than the one that the model was trained on, it may \n\nsometimes be misrecognized as another one (or not at all), thus leading the overall accuracy rate to be slightly \nlower despite the fact that most of the other text is recognized correctly.\n\nhttps://github.com/tmbdev/clstm\nhttps://en.wikipedia.org/wiki/Tesseract_%28software%29", "start_char_idx": 21984, "end_char_idx": 25431, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "27b7b2d8-3367-45cc-9eb9-00896c3be9c0": {"__data__": {"id_": "27b7b2d8-3367-45cc-9eb9-00896c3be9c0", "embedding": null, "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6996", "node_type": "4", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "7d98200543bef7b72359080577ac3ca0b2f6daecbbcce2aeeaca254460a7e68f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "427528d9-2c7f-4105-b0d6-b651fb09864d", "node_type": "1", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "35bd2f6b305f437b3bfe4ed0bc14c51e2cf4ec401b92a4f2795b4a501e82ef85", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bc9dde7d-abc7-427f-9707-e759931faf87", "node_type": "1", "metadata": {}, "hash": "d545368ca09f858867779a1c23e062b2999c5c608caeffdcf5b69d965f33fc41", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nNew Developments in Arabographic Optical Character Recognition  \u2022  11\n\nBibliography and Links\n\nComputer-Science Bibliography\n\nHochreiter, Sepp, and J\u00fcrgen Schmidhuber. \u201cLong short-term memory.\u201d Neural \nComputation 9.8 (1997): 1735-1780.\n\nGraves, Alex, et al. \u201cConnectionist Temporal Classification: Labelling Unsegmented \nSequence Data with Recurrent Neural Networks,\u201d Proceedings of the 23rd \nInternational Conference on Machine Learning. ACM, 2006.\n\nBreuel, Thomas M., et al. \u201cHigh-Performance OCR for Printed English and Fraktur \nUsing LSTM Networks,\u201d 12th International Conference on Document Analysis and \nRecognition. IEEE, 2013.\n\nCLSTM Neural Network Library: https://github.com/tmbdev/clstm\n\nLinks to Open Source Software:\n\nNidaba: https://openphilology.github.io/nidaba/\n\nKraken: https://github.com/mittagessen/kraken\n\nOCR-Evaluation tools: https://github.com/ryanfb/ancientgreekocr-ocr-evaluation-tools \n\nOpenITI Gold-Standard Data for Arabic OCR:\n\nLink: https://github.com/OpenArabic/OCR_GS_Data\n\nEditions of Printed Texts (when two dates are given, the second one is CE)\n\n[#0] Ibn al-Faq\u012bh (fl. late 3rd/9th century). Kit\u0101b al-Buld\u0101n. Ed. Y\u016bsuf al-H\u0101d\u012b. Beirut: \u02bf\u0100lam \nal-Kutub, 1996 CE.\n\n[#1] Ibn al-Ath\u012br (d. 630/1233). Al-K\u0101mil fi\u0304 al-ta\u02beri\u0304kh. Ed. \u02bfAbd All\u0101h al-Q\u0101\u1e0d\u012b. Beirut: D\u0101r \nal-Kutub al-\u02bfIlmiyya, 1415/1994.\n\n[#2] Ibn Qutayba (d. 276/889). Kit\u0101b Adab al-k\u0101tib. Ed. Mu\u1e25ammad al-D\u0101l\u012b. Mu\u02beassasat \nal-Ris\u0101la, n.d.\n\n[#3] al-J\u0101\u1e25i\u1e93 (d. 255/868-9). Kit\u0101b al-\u1e24ayaw\u0101n. Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1424/2003.\n\n[#4] al-Ya\u02bfq\u016bb\u012b (fl. second half of the 3rd/9th century). Al-Ta\u02beri\u0304kh. Beirut: D\u0101r \u1e62\u0101dir, n.d.\n\n[#5] al-Dhahab\u012b (d. 748/1347). Ta\u02beri\u0304kh al-Isl\u0101m. Al-Maktaba al-Tawf\u012bqiyya, n.d.\n\n[#6] Ibn al-Jawz\u012b (d. 597/1200). Al-Munta\u1e93am. Ed. Mu\u1e25ammad al-Q\u0101dir \u02bfA\u1e6d\u0101 and Mu\u1e63\u1e6daf\u00e1 \nal-Q\u0101dir \u02bfA\u1e6d\u0101. Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1412/1992.\n\nhttps://github.com/tmbdev/clstm\nhttps://openphilology.github.io/nidaba/\nhttps://github.com/mittagessen/kraken\nhttps://github.com/ryanfb/ancientgreekocr-ocr-evaluation-tools\nhttps://github.com/OpenArabic/OCR_GS_Data\n\n\n12  \u2022  Kiessling, miller, romanov, & savant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nAppendix: Performance of Text-Specific Models\n\nTable A: Performance of #1-Based Model on Other Texts\n\nTable B: Performance of #2-Based Model on Other Texts\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nNew Developments in Arabographic Optical Character Recognition  \u2022  13\n\nAppendix: Performance of Text-Specific Models\n\nTable D: Performance of #4-Based Model on Other Texts\n\nTable C: Performance of #3-Based Model on Other Texts", "start_char_idx": 25434, "end_char_idx": 28021, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bc9dde7d-abc7-427f-9707-e759931faf87": {"__data__": {"id_": "bc9dde7d-abc7-427f-9707-e759931faf87", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "27b7b2d8-3367-45cc-9eb9-00896c3be9c0", "node_type": "1", "metadata": {"identifier": "alusur-6996", "author": "Thomas Miller, Matthew", "title": "Important New Developments in Arabographic Optical Character Recognition ", "date": "2017-11-15", "file": "alusur-6996.pdf"}, "hash": "caae4dfc0fbf72c89537923e62bd03f104f52a322ddcaadb4b002424ac0475d8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "65386676-4776-4c97-bb53-d0814bf612d7", "node_type": "1", "metadata": {}, "hash": "602567d07e7a723bf967e5c90f123a1d670d7cdb5185ea4925016acc8a381148", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 14-40\n\nThe Numismatic Evidence  \nfor the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn  \n\n(254 \u2013270/868-883)\n\nLuke TreadweLL\nUniversity of Oxford\n\n(luke.treadwell@orinst.ox.ac.uk)\n\nTulunid history (254\u2013292/868-904) has enjoyed a revival in recent years. Careful analyses of the Tulunid dynasty in Egypt, particularly the life and works of the first ruler, A\u1e25mad b. \u1e6c\u016bl\u016bn, have brought the subject into the mainstream and have \nbegun the process of updating and correcting the narrative of Zaky Mohamed Hassan\u2019s Les \nTulunides (1933), the only monograph-length history of the dynasty in a European language.1  \nIn an attempt to provide a context for the emergence and consolidation of Tulunid power, \nthis article reviews the relationship between Ibn \u1e6c\u016bl\u016bn and the Abbasid family during his \ngovernorship of Egypt, by bringing the coinage evidence to bear and re-examining certain \nkey passages in the textual sources in light of that evidence. A central aim of the article is \nto argue the case for a reappraisal of the crucial triangular relationship between Ibn \u1e6c\u016bl\u016bn, \nthe caliph al-Mu\u02bftamid \u02bfal\u0101 All\u0101h (256\u2013279/869-892) and the latter\u2019s brother Ab\u016b A\u1e25mad \n(known as al-Muwaffaq bill\u0101h from 261/874).\n\n1.  In addition to Hassan 1933, see in particular Becker (1902\u20131903) for Ibn \u1e6c\u016bl\u016bn\u2019s life and career; Bonner \n2010a; Gordon 2014; and Gordon 2015. Gordon\u2019s biography of Ibn \u1e6c\u016bl\u016bn will appear in the series Makers of \nIslamic Civilization (Oxford Centre for Islamic Studies), I.B. Tauris, London.\n\nAbstract\nThis paper re-examines the reign of A\u1e25mad b. \u1e6c\u016bl\u016bn (254 \u2013270/868-883), taking account of the currently available \nnumismatic evidence. It argues for a reappraisal of the crucial triangular relationship between Ibn \u1e6c\u016bl\u016bn, the \ncaliph al-Mu\u02bftamid \u02bfal\u0101 All\u0101h (256\u2013279/869-892) and the latter\u2019s brother Ab\u016b A\u1e25mad (known as al-Muwaffaq \nbill\u0101h from 261/874). The rise of the Tulunids is situated within the context of the weakening of the Abbasid \nunitary state in the middle of the third century AH/ninth century CE, and the emergence of powerful provincial \ngovernors whose rise to power anticipated the eclipse of the caliphal state in the fourth/tenth century. The \nvalue of the numismatic evidence lies mainly in the names and titles that occur on the coins. These allow the \nhistorian to control the sometimes contradictory narrative of the textual sources and also raise questions about \nthe nature and extent of Tulunid autonomy.\n\nmailto:luke.treadwell%40orinst.ox.ac.uk?subject=\n\n\n15  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThis reassessment places the significant collaboration between Ibn \u1e6c\u016bl\u016bn and the caliph \ncentre stage and suggests that Hassan exaggerated the extent of al-Muwaffaq\u2019s dominance \nof the state from 257\u2013261/870-874, due to his heavy reliance on the S\u012brat Ibn \u1e6c\u016bl\u016bn of the \nEgyptian historian Ibn al-D\u0101ya (d.c. 330\u2013340/941-951). Hassan accepted the latter\u2019s sequence \nof events uncritically, while ignoring al-\u1e6cabar\u012b\u2019s chronicle and such numismatic evidence \nas was available to him.", "start_char_idx": 47, "end_char_idx": 3080, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "65386676-4776-4c97-bb53-d0814bf612d7": {"__data__": {"id_": "65386676-4776-4c97-bb53-d0814bf612d7", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bc9dde7d-abc7-427f-9707-e759931faf87", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "721bd49ac677e5bbc0117e815da5b3c41f571076beb82119ca62f89c4f925320", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a3037d6a-c314-4c08-af2e-6c0dd7333f8d", "node_type": "1", "metadata": {}, "hash": "b9bd171db45a52f2c312030eadb2b370ea66f541a95b1afd7b6e42c351e2e103", "class_name": "RelatedNodeInfo"}}, "text": "Consequently he mistakenly assumed that al-Muwaffaq became the \ndominant power in the state in 257/870 and immediately took action to remove Ibn \u1e6c\u016bl\u016bn \nfrom the governorship of Egypt.2 Hassan\u2019s book is now more than eighty years old and is no \nlonger much cited by contemporary scholars of the Tulunids. However, in the absence of a \nreplacement for his study, we will begin with a critical analysis of Hassan\u2019s chapter on Ibn \n\u1e6c\u016bl\u016bn\u2019s conflict with al-Muwaffaq.\n\n2. Z. M. Hassan on Ibn \u1e6c\u016bl\u016bn and al-Muwaffaq\n\nAs we will see below (Section 4), al-\u1e6cabar\u012b\u2019s chronicle dates the succession arrangements \nimplemented by al-Mu\u02bftamid to the year 261/874. He tells us that al-Mu\u02bftamid gave his \nbrother the title al-Muwaffaq bill\u0101h and elevated him to the position of second in line to \nthe throne, after his own son, Ja\u02bffar. Al-\u1e6cabar\u012b\u2019s evidence fits perfectly with the changes in \nnumismatic titulature that emerge in the following year, 262/875, when the first coins bearing \nal-Muwaffaq\u2019s newly-acquired title were issued. In Chapter Four of Les Tulunides, however, \nHassan claims that al-Muwaffaq acquired his title in 257/870, before setting off to fight the \nZanj. As soon as he engaged the Zanj, he demanded that Ibn \u1e6c\u016bl\u016bn send him the revenues \nof Egypt to help fund his campaign. Having received less than he expected from Egypt, he \nturned against Ibn \u1e6c\u016bl\u016bn and attempted to force his dismissal from the governorship. In \nresponse, Ibn \u1e6c\u016bl\u016bn began to fortify his capital city and managed to face down M\u016bs\u0101 b. Bugh\u0101, \nal-Muwaffaq\u2019s right-hand man, who had taken charge of the campaign to replace him as \ngovernor of Egypt. Ibn \u1e6c\u016bl\u016bn\u2019s actions bore fruit very quickly: by 259/872, Hassan tells us, \nM\u016bs\u0101 was dead, Egypt was secure, and Ibn \u1e6c\u016bl\u016bn was enjoying a period of unprecedented \neconomic and military success. \n\nHassan\u2019s chronology is patently wrong.3 Among other indications, the two following points \nare crucial: al-Muwaffaq could not have begun his campaign against Ibn \u1e6c\u016bl\u016bn before 262/875 \n(or late 261/874) because the correspondence between them could only have been written \nafter the succession arrangements had been concluded in 261/874 (see below, Section 8); and \nM\u016bs\u0101 b. Bugh\u0101 died in 264/877, as Ibn al-D\u0101ya himself notes, not 259/872.4\n\n \n\n2.  Hassan (1933, p. 41) quotes Fakhr\u012b (written in 701/1302) in summary of his own view: \u201cA Mutamid \nappartenait le Khutba (pr\u020fne), le droit de battre la monnaie et le droit de porter le titre d\u2019Emir des Croyants; \n\u00e0 son fr\u00e8re Talha, le droit d\u2019ordonner et de d\u00e9fendre, la conduite des troupes, l\u2019exercice des hostilit\u00e9s contre \nles ennemis, la garde des fronti\u00e8res, l\u2019installation des vizirs et des \u00e9mirs.\u201d Hassan continues (p. 42) in his own \nwords: \u201cIbn \u1e6c\u016bl\u016bn aura presque toujours \u00e0 lutter contre Muwaffak et non contre le calife legitime.\u201d\n\n3.  Hassan\u2019s chronology was accepted by Randa (see Randa 1990, p. 156, note 2).\n4.  Ibn al-D\u0101ya 1953, p. 83.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn  \u2022  16\n\nHow did Hassan arrive at this erroneous version of events?", "start_char_idx": 3081, "end_char_idx": 6156, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a3037d6a-c314-4c08-af2e-6c0dd7333f8d": {"__data__": {"id_": "a3037d6a-c314-4c08-af2e-6c0dd7333f8d", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "65386676-4776-4c97-bb53-d0814bf612d7", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "494cb6ad52e55d3d76d091b049df9b02b69d8504e59ad0a83805ab3a6d21a82e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dc8ab274-8b9d-4f47-aad0-9408ead78825", "node_type": "1", "metadata": {}, "hash": "b2a5d38a83aab8201cb48ce2e61b57fdab2801d0ba5b7668fe72754227bbb0ad", "class_name": "RelatedNodeInfo"}}, "text": "The answer lies partly in \nhis dependence upon a source that was written a few decades after the events described, \nnamely Ibn al-D\u0101ya\u2019s S\u012brat Ibn \u1e6c\u016bl\u016bn, which survives in the later work of the Andalusian \nwriter Ibn Sa\u02bf\u012bd (d. 685/1286), known as al-Mughrib fi \u1e25ul\u0101 al-Maghrib. Ibn al-D\u0101ya\u2019s \naccount describes the events of 258/871, when Ibn \u1e6c\u016bl\u016bn assumed control of the khar\u0101j of \nEgypt, accurately enough.5 But it is followed by his account of an earlier series of events \nwhich begin with al-Muwaffaq\u2019s recall from exile in 257/870, and al-Mu\u02bftamid\u2019s immediate \nannouncement of the succession arrangements (i.e. in 257\u2013258/870-871). Ibn al-D\u0101ya\u2019s \ntext then describes the course of the conflict between Ibn \u1e6c\u016bl\u016bn and al-Muwaffaq over the \nrevenues of Egypt, which, the reader is led to understand, blew up soon afterwards (i.e. \nin the late 250s).6 These accounts and the sequence in which they were presented were \nadopted almost verbatim by al-Balaw\u012b (writing in the 4th c. AH/10th c. CE), who copied and \nextended Ibn al-D\u0101ya\u2019s narrative in his S\u012brat \u0101l \u1e6c\u016bl\u016bn, although he provided a different \nending to the story of the conflict.7 Thus the two main Egyptian sources for the life and \ncareer of Ibn \u1e6c\u016bl\u016bn (henceforth referred to collectively as the Egyptian s\u012bra tradition)  \n \n \n\n5.  Ibn al-D\u0101ya 1953, p. 84. See below, Section 6, for a detailed treatment of the events of the year 258 AH. \nHassan cited Vollers\u2019 edition of Ibn al\u2013D\u0101ya: idem., S\u012brat A\u1e25mad b. \u1e6c\u016bl\u016bn, in Fragmente aus dem Mugrib des Ibn \nSa\u02bf\u012bd, ed. K. Vollers, Berlin, 1894\n\n6.  Ibn al-D\u0101ya 1953, pp. 84\u201391 (for a detailed analysis of the conflict between Ibn \u1e6c\u016bl\u016bn and al-Muwaffaq \nsee below, Section 8). The sequence of accounts in Ibn al-D\u0101ya\u2019s text is as follows: events of 258 (the date given \nis given in the text) (p. 84); the story of Ibn \u1e6c\u016bl\u016bn\u2019s rejection of the advice of \u02bfAbdall\u0101h b. Dash\u016bma regarding \nhis plans for reducing the tax burden on his Egyptian subjects (pp. 85\u201386); within the account relating to Ibn \nDash\u016bma, Ibn al-D\u0101ya places a short reference to the treasures found in the Egyptian desert that Ibn \u1e6c\u016bl\u016bn \nused to fund construction of his new mosque and hospital (m\u0101rist\u0101n); next he recounts Ab\u016b A\u1e25mad\u2019s return \nfrom exile and the succession arrangements (pp. 86\u201387) ; this is followed by his remarks on the beginning of \nthe conflict between Ab\u016b A\u1e25mad and Ibn \u1e6c\u016bl\u016bn, which includes a misplaced reference to al-Muwaffaq\u2019s plot to \nreplace Ibn \u1e6c\u016bl\u016bn as governor of Egypt with Am\u0101j\u016br (pp. 87\u201388); then he presents the full text of Ibn \u1e6c\u016bl\u016bn\u2019s \nletter to al-Muwaffaq (pp. 89\u201391); finally, he describes how al-Muwaffaq reacted to Ibn \u1e6c\u016bl\u016bn\u2019s angry letter by \npersuading al-Mu\u02bftamid that Ibn \u1e6c\u016bl\u016bn should not be allowed to send a representative to take control of the \nSyrian thugh\u016br (pp. 91\u201392). But here Ibn al-D\u0101ya\u2019s text is confused.", "start_char_idx": 6157, "end_char_idx": 8991, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dc8ab274-8b9d-4f47-aad0-9408ead78825": {"__data__": {"id_": "dc8ab274-8b9d-4f47-aad0-9408ead78825", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a3037d6a-c314-4c08-af2e-6c0dd7333f8d", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "d34c93fd4a3c7701443f4d1c49290dda9e00332bdf04e8b8ccb6d1c738d487a1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "25dae559-943f-41b9-8bd9-b0dc6c2229dd", "node_type": "1", "metadata": {}, "hash": "16f8bed21465e19aebb726c4512dab7538df6b193dc71b71d9e1d90997d053cf", "class_name": "RelatedNodeInfo"}}, "text": "91\u201392). But here Ibn al-D\u0101ya\u2019s text is confused. As al-Balaw\u012b\u2019s account correctly points out, \nafter receiving Ibn \u1e6c\u016bl\u016bn\u2019s long letter, al-Muwaffaq did not complain to the caliph about Ibn \u1e6c\u016bl\u016bn and question \nhis right to be involved in the thugh\u016br, but instead opted for unilateral action; he ordered M\u016bs\u0101 b. Bugh\u0101 to \ntake charge of the campaign to remove Ibn \u1e6c\u016bl\u016bn from office and replace him with Am\u0101j\u016br (see next footnote). \n\n7.  Al-Balaw\u012b 1939. Al-Balaw\u012b adopts Ibn al-D\u0101ya\u2019s narrative and interpolates a couple of anecdotes into it, \nbut makes no substantial modifications to it, until the final episode. His narrative runs as follows: the events of \n258/871 (pp. 73\u201374); Ibn \u1e6c\u016bl\u016bn\u2019s rejection of the advice of \u02bfAbdall\u0101h b. Dash\u016bma and the story of the treasures \n(pp. 74\u201377); then follows his account of the succession arrangements\u2014in this passage he explicitly mentions that \nal-Mu\u02bftamid appointed al-Muwaffaq to the succession when he first arrived in Samarra (fa-lamma wa\u1e63ala ilayhi \n\u02bfaqada al-ahd ba\u02bfdahu li-ibnihi al-Mufawwa\u1e0d wa lahu min ba\u02bfdahu) (p. 77). At this point al-Balaw\u012b introduces \na couple of anecdotes: the first concerns al-Mu\u02bftamid\u2019s addiction to pleasurable pursuits, while the second \ndraws a parallel between al-Mu\u02bftamid and the caliph al-Ma\u02bem\u016bn in respect of their succession arrangements \n(pp. 78\u201379). Al-Balaw\u012b picks up the thread again with his description of al-Muwaffaq\u2019s conflict with Ibn \u1e6c\u016bl\u016bn \n(p. 79\u201381); this is followed by the text of Ibn \u1e6c\u016bl\u016bn\u2019s letter (p. 82\u201385). In the final episode, al-Balaw\u012b deviates \nfrom Ibn al-D\u0101ya\u2019s narrative, stating that al-Muwaffaq ordered M\u016bs\u0101 b. Bugh\u0101 to lead the ill-fated campaign to \nremove him as governor of Egypt (pp. 85\u201380). \n\n\n\n17  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\npresent misleading accounts of Ibn \u1e6c\u016bl\u016bn\u2019s relations with the Abbasids between the years \n257\u2013262/870-875.8\n\nOne wonders how Ibn al-D\u0101ya, a near-contemporary observer of Ibn \u1e6c\u016bl\u016bn\u2019s career, could \nhave made such glaring errors. It seems that the fault may not have lain with Ibn al-D\u0101ya \nhimself. His account is preserved only as an abbreviated text (a mukhta\u1e63ar) which was \nincorporated in Ibn Sa\u02bf\u012bd\u2019s Mughrib. The S\u012bra as we have it in Ibn Sa\u02bf\u012bd\u2019s recension appears \nas a collection of stories focused on the Tulunid rulers, which are mostly arranged in roughly \nchronological order, interspersed with digressions on interesting characters and observations \non caliphal history. But the chronological sequence of the narrative is occasionally disturbed, \nas we have noted above; and, moreover, the text gives very few dates for individual events, \nwhich makes it difficult to keep track of the chronology. Although we have no idea of the \nform of the original text written by Ibn al-D\u0101ya, it is reasonable to assume that some of the \ndisruptions in the present text may have arisen during the process of abridgement. \n\nThe section of Ibn al-D\u0101ya\u2019s narrative which misled Hassan begins with the passage in \nwhich al-Mu\u02bftamid asked his brother to return to Samarra from his exile in Mecca.", "start_char_idx": 8943, "end_char_idx": 11995, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "25dae559-943f-41b9-8bd9-b0dc6c2229dd": {"__data__": {"id_": "25dae559-943f-41b9-8bd9-b0dc6c2229dd", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dc8ab274-8b9d-4f47-aad0-9408ead78825", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "718cfba33b41113ed348f22bf3477ae160b022c74cd0624a15ed4775f7d45544", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cf4c3e8b-6b7e-446c-ae3f-b9774ea077f2", "node_type": "1", "metadata": {}, "hash": "077d6f6c0c464ec02443ceade88676fa8e982d53f262a3a212222471c25033df", "class_name": "RelatedNodeInfo"}}, "text": "Here the \ntext reads: \u201c[\u2026] (in 257/870) al-Mu\u02bftamid sent a messenger to bring al-Muwaffaq from Mecca, \nwhere he had been exiled by al-Muhtad\u012b, to the capital and settled the succession upon \nal-Mufawwa\u1e0d, then (as second in line) upon Ab\u016b A\u1e25mad and gave him the title al-Muwaffaq \n[\u2026] and divided the state between them\u2026\u201d.9 Hassan follows Ibn al-D\u0101ya\u2019s text in dating the \nsuccession arrangements to 257/870, but adopts a far more condensed chronology than his \nsource for subsequent events. His narrative collapses Ibn \u1e6c\u016bl\u016bn\u2019s rise to power into half a \ndecade of frenzied activity, during which he successfully resisted al-Muwaffaq\u2019s challenge \nto his authority and saw off all his enemies. Hassan concludes that only five years after he \nbecame governor of Egypt (i.e. in 259/872), Ibn \u1e6c\u016bl\u016bn effectively achieved his independence.10 \nAs we will see below, Ibn \u1e6c\u016bl\u016bn\u2019s rise to power in Egypt followed a slower and more circuitous \npath than this. \n\nHaving noted the problems with Hassan\u2019s chronology, we will now try to reconstruct a \nmore accurate view of early Tulunid history on the basis of a wider range of sources, some of \nwhich, notably the abundant numismatic sources, were unavailable to Hassan.\n\n3. The Importance of the Numismatic Evidence\n\nNumismatic evidence has not yet played a very big part in Tulunid historiography. Grabar\u2019s \npublication of the coinage of the Tulunids was thoughtful and trenchant but lacked the \n \n\n8.  For a succinct general introduction to the historiography of the early Tulunid period, see Bonner 2010a, \npp. 578\u2013580.\n\n9.  Ibn al-D\u0101ya 1953, p. 86: fa-anfadha al-Mu\u02bftamid ras\u016blan f\u012b \u1e25aml al-Muwaffaq min Makka il\u0101 al-\u1e25a\u1e0dra wa \nk\u0101na al-Muhtad\u012b naf\u0101hu ilayh\u0101 fa-\u02bfaqada al-Mu\u02bftamid al-\u02bfahd ba\u02bfdahu li al-Mufawwa\u1e0d thumma li ab\u012b A\u1e25mad wa \nlaqabahu al-Muwaffaq\u2026wa qasama al-mamlaka baynahum\u0101. \n\n10.  Hassan 1933, p. 63. Hassan\u2019s next chapter (Chapter Five), on Ibn \u1e6c\u016bl\u016bn\u2019s Syrian campaign of 264/877, fails \nto account for the five-year gap between 259\u2013264/872-877.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn  \u2022  18\n\nmore plentiful evidence available today.11 By contrast, the historiography of the succeeding \nIkhshidid dynasty (323\u2013358/934-968), has been re-examined by Bacharach, paying particular \nattention to the value of coins as a historical source.12 \n\nCentral to our understanding of the political significance of the coinage is the caliph\u2019s \nenduring control over the production of Abbasid precious metal coins (silver dirhams and \ngold dinars) in the third century AH/ninth century CE. The commonly accepted meaning of \nthe caliphal right of sikka takes the word in its figurative sense to mean the ruler\u2019s right to \nplace his name on the coinage, thus making sikka, alongside the khu\u1e6dba (the ruler\u2019s right to \nhave his name pronounced in the Friday address), one of the two essential components of his \nauthority.13 In the second half of the third/ninth century, the caliph exercised direct control \nover coinage production in many mints in the central Islamic lands through his monopoly \nover the production of coin dies, which were produced in a centralised die manufactory in \nthe caliphal capital.", "start_char_idx": 11996, "end_char_idx": 15191, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cf4c3e8b-6b7e-446c-ae3f-b9774ea077f2": {"__data__": {"id_": "cf4c3e8b-6b7e-446c-ae3f-b9774ea077f2", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "25dae559-943f-41b9-8bd9-b0dc6c2229dd", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "d325e6c064d0e9b506c787253b828ad03e527165aae87c0caf789ac19b786c80", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "79d633ae-d6b5-48eb-9049-9dcacf0ae741", "node_type": "1", "metadata": {}, "hash": "ac9a903e61ef08bcd86372104a422e4dcd430c27c25c7b2fb20ca622118dcec6", "class_name": "RelatedNodeInfo"}}, "text": "This allowed the caliph\u2019s administrators to determine both what was \nwritten on the dies and the quantity of dies produced every year for each mint.14 In light of \nthe considerable power which the caliph exercised by this means, it may be worth considering \nwhether the term sikka was, at least in this period, understood not only in a figurative, but \nalso in a literal, sense, as the right to produce, or at least closely monitor, the production of \nthe dies (sikak) from which the coinage was struck. \n\nThe A\u1e25k\u0101m al-sul\u1e6d\u0101niyya, the well-known work on the theory of state written by the \nAbbasid wazir, al-M\u0101ward\u012b (d. 450/1058) was written almost a century and a half after the \nTulunid period, but is nevertheless relevant to our discussion. It offers the following definition \nof legal coinage:15\n\nSo long as the gold and silver (bullion) is free of corruption (i.e. adulteration), it (the \nbullion) is worthy to (be struck into) legal coin and to be impressed with the sultan\u2019s \ndies and trusted due to its impression (with these dies) to be free from substitution or \nfraud. This is indeed valid (coinage). \n\nHere the emphasis lies clearly on the caliph\u2019s (sul\u1e6d\u0101n\u2019s) control of the coin-making process \nthrough the application of the \u201csul\u1e6d\u0101n\u2019s dies\u201d to the bullion. The question where the dies used \nin the Mi\u1e63r mint were manufactured\u2014whether in Samarra or Fus\u1e6d\u0101\u1e6d\u2014recurs more than once \nin the course of this article.\n\n11. Grabar 1957.\n12.  See Bacharach 2015. See Chapter 1, for an introduction to the use of coinage as a historical source up to \n\nand including the Ikhsh\u012bdid period.\n13.  Darley-Doran 2012.\n14.  The caliphal monopoly over die production was enforced intermittently in the early Islamic period, but \n\nwas upheld, albeit within a limited geographical scope, during the second half of the third/ninth century\u2014for \nthe ground-breaking article which first brought this topic to light was, see Ilisch 1979. For further details, see \nTreadwell 2011, Chapter 2.\n\n15.  [\u2026] wa idh\u0101 khala\u1e63a al-\u02bfayn wa al-waraq min ghishsh k\u0101na huwa al-mu\u02bftabar f\u012b al-nuq\u016bd al-musta\u1e25iqqa \nwa al-ma\u1e6db\u016b\u02bf minh\u0101 bi al-sikka al-sul\u1e6d\u0101niyya al-mawth\u016bq bi-sal\u0101mati \u1e6dab\u02bfihi min tabd\u012blihi wa talb\u012bsihi huwa \nal-musta\u1e25iqq\u2026 (al-M\u0101ward\u012b 1327, p. 139).", "start_char_idx": 15192, "end_char_idx": 17427, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "79d633ae-d6b5-48eb-9049-9dcacf0ae741": {"__data__": {"id_": "79d633ae-d6b5-48eb-9049-9dcacf0ae741", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cf4c3e8b-6b7e-446c-ae3f-b9774ea077f2", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "fe3364e58bcc1417fe9576115b85a08bcea52203a31ae782c861b285ff96c3aa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "722118f0-5494-4b8c-b54e-6af40b038629", "node_type": "1", "metadata": {}, "hash": "2a39fecfe577c6766ae33e695b1b835012aeaab3c6cab99c7d76f07d1ed5e35a", "class_name": "RelatedNodeInfo"}}, "text": "139). \n\n\n\n19  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe coins struck in Egypt and Syria in the Tulunid period are easy to read, but they do not \nyield their secrets lightly. They bear titles that sometimes appear difficult to match with the \ntexts, and tantalising evidence of big shifts of power between the centre (Samarra/Baghdad) \nand the periphery (Mi\u1e63r), which need to be given contextualised meaning. We are hampered \nin our attempts to address these questions by our uncertainty about who issued the dies \nor commissioned the inscriptions. We do not know a great deal about the contemporary \nnumismatic context in other regions of the Abbasid world, which, taken as a whole, is one \nof the most complex and intriguing of the early Islamic period. Vasmer made an important \nstart with his study of Saffarid numismatics, but there is still some way to go with Saffarid \ncoinage.16 The picture for the Khur\u0101s\u0101n\u012b mints is clearer than for the mints of Iraq and Fars, \nespecially in the case of the mint of Nishapur, where self-appointed rulers of the city began \nto strike their own coins from the mid third/ninth century onwards.17 The wider numismatic \ncontext, although still not fully understood, provides an indispensable background for the \nTulunid coinage record. \n\n4. Abbasid Politics in the Mid-Third/Ninth Century \n\nHow was the caliphal state configured in 254/868, the year of A\u1e25mad b. \u1e6c\u016bl\u016bn\u2019s appointment \nas governor of Egypt? And what can his sixteen years as governor of Egypt tell us about the \nbreakdown of the unitary caliphal state, a process that began in the years prior to Ibn \u1e6c\u016bl\u016bn\u2019s \narrival in Egypt, with the deposition and murder of the caliphs in Samarra by their own \ncourtiers and soldiers? The Abbasid dawla was plunged into a state of crisis by the events \nof the 250s/860s. Once the caliphs began to be deposed and murdered with impunity, the \nnature of the political process changed. The caliphs lost their position at the centre of the \npatronage network that had controlled the state. The extreme fluidity of personal and group \nalliances that characterised the hyper-volatile politics of the period meant that no political \nactor had much to gain from remaining loyal indefinitely to a single master or peer group. \nThe turmoil at the centre made available sources of wealth and power to all who wielded a \nmodicum of military force.18 \n\nAt the same time, the Abbasid state entered a period of steep economic decline as the \ncaliphal tax-collection system faltered and peripheral provinces ceased remitting revenues to \nthe centre.19 The political trajectories traced by the conflicts that arose from the competition \nfor resources among the Turkish amirs from the 240s/850s onwards seem to have been mainly \ncentripetal. Most successful amirs returned when they could to the capital in their anxiety \nto keep an eye on events. No long-term power bases were established elsewhere. To take the \npre-Tulunid governorship of Egypt as a case in point: in this province, Turkish officers with \n \n\n16.  See Vasmer 1930: and Tor 2002 for a recent summary of the Saffarid numismatic evidence.\n17.  See Ramadan 2012.\n18.  For a good general description of the political situation in the mid-third/ninth century, see Bonner \n\n2010b.\n19.  For the causes and consequences of economic decline, see Kennedy 1986, pp. 200\u2013211; Kennedy 2004; \n\nGordon 2001, pp. 90-91 and 118-119; and Gordon 2015, pp. 229\u2013230.", "start_char_idx": 17422, "end_char_idx": 20866, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "722118f0-5494-4b8c-b54e-6af40b038629": {"__data__": {"id_": "722118f0-5494-4b8c-b54e-6af40b038629", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "79d633ae-d6b5-48eb-9049-9dcacf0ae741", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "2a0170bc74c4de07914925b6ea1aa0cb9b4e7e1f437933a7b5db996c89990652", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "83b458c5-3ee0-4628-853a-2184d678fa5e", "node_type": "1", "metadata": {}, "hash": "be5b0addecbd2f7206707b5c4ef7fe194209f1190b4c8a9dd3f31b832a938411", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn  \u2022  20\n\nSamarran backgrounds had held senior positions for many years before Ibn \u1e6c\u016bl\u016bn\u2019s arrival, \nyet none of them managed to establish an enduring regional presence.20 It seems that it was \nin no-one\u2019s interest to permit the emergence of a hegemon, either at the centre of power \nor in the regions. Even the most powerful generals were reluctant to commit their forces to \nall-out contests of strength for fear that deserters might change the course of a battle in the \nflash of an eye. In spite of the undoubted turmoil of these years, there is a curious sense of \nrestraint on the part of the amirs: now that there were few rules in the game of power, even \nthose who were best placed to seize it, hedged their bets for fear of failure.\n\nFrom the mid-250s/860s, when the Abbasid state began a temporary recovery, under \nal-Mu\u02bftamid \u02bfal\u0101 All\u0101h (256\u2013270/869-883) and his brother, Ab\u016b A\u1e25mad \u1e6cal\u1e25a (later \nal-Muwaffaq bill\u0101h), the caliph\u2019s scope for effective action was limited to the central Islamic \nlands which still lay within his grasp. The shockwaves of the anarchy in Samarra contributed \nto the rapid weakening of caliphal authority in the Mashriq, where Tahirid rule was abruptly \nbrought to an end in 260/873 by the Saffarid ruler Ya\u02bfq\u016bb b. Layth, who proceeded to press \nvery hard against caliphal interests in Fars and Khuzistan.21 In the 260s/870s, central and \nnorthern Iraq remained under direct caliphal control and the caliph\u2019s horizon of action had \nnarrowed to the defence of southern Iraq against the Saffarid raiders and the Zanj rebels and \nthe consolidation of the northern border with Byzantium. Egypt, the traditional provider of \nabundant revenues to the caliph\u2019s exchequer, was a key resource for the Abbasids.\n\nWhile the caliphs had undoubtedly lost personal credibility, the institution they served \nremained ideologically valid, and the state apparatus largely intact. Although circumscribed \nin the range of demands he was able to make, the caliph continued to levy taxes and moreover, \nnever relinquished control of the levers of moral power. Al-Mu\u02bftamid is certainly portrayed \nin some sources as weak and ineffectual, by comparison with his dynamic brother Ab\u016b \nA\u1e25mad (al-Muwaffaq), who had extensive military experience and enjoyed good relations \nwith many of the most influential Turkish commanders.22 But, as this article will argue, in the \nfirst decade of his reign, there is evidence to suggest that al-Mu\u02bftamid managed to restrain \nhis more active brother quite effectively. \n\nAl-\u1e6cabar\u012b is our most reliable source for the first contacts between al-Mu\u02bftamid and his \nbrother.23 When he became caliph, al-Mu\u02bftamid summoned Ab\u016b A\u1e25mad from Mecca, where he \n \n\n20.  For Yaz\u012bd b. \u02bfAbdall\u0101h al-Turk\u012b, Ibn \u1e6c\u016bl\u016bn\u2019s predecessor as governor of Egypt, see al-Kind\u012b n.d., pp. \n228\u2013234.\n\n21.  See Tor 2007 (Chapter 5) who argues, on the contrary, that the Saffarid Ya\u02bfq\u016bb was a supporter of the \nAbbasid state, who wanted to revive the Abbasid state by replacing al-Mu\u02bftamid with a more dynamic caliph. \n\n22.  See al-Mas\u02bf\u016bd\u012b 1966, vol. 4, pp. 111\u2013142 for an account of al-Mu\u02bftamid\u2019s reign which mentions his \naddiction to pleasurable pursuits and his love of wine. Al-Maqr\u012bz\u012b (n.d., vol. 2, p.", "start_char_idx": 20870, "end_char_idx": 24179, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "83b458c5-3ee0-4628-853a-2184d678fa5e": {"__data__": {"id_": "83b458c5-3ee0-4628-853a-2184d678fa5e", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "722118f0-5494-4b8c-b54e-6af40b038629", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "9a15cb9849e733ebc70de595c7a9e882f8afa36dfab4c791c88e4180112ee6bb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dceda4e0-857c-4985-8d94-8ed5626706c2", "node_type": "1", "metadata": {}, "hash": "e98d622871460c0b806671aaa390b023a31f98638c44e8bca66ab7ef7210387a", "class_name": "RelatedNodeInfo"}}, "text": "Al-Maqr\u012bz\u012b (n.d., vol. 2, p. 178, line 14 from the bottom \nof the page) characterizes the caliph as a man devoted to the indulgence of personal pleasures, which included \nhunting, game playing and secluding himself with his slave girls. Al-Maqr\u012bz\u012b did not copy this characterization \nof the caliph from Ibn al-D\u0101ya: the latter\u2019s account lacks any adverse comments on the caliph\u2019s character. \n\n23.  As a resident of Baghdad with a keen eye for the day-to-day political scene, al-\u1e6cabar\u012b was meticulous in \nhis recording of state appointments and court ceremonies in this period. He tells us that he personally witnessed \nAb\u016b A\u1e25mad\u2019s departure from Samarra to fight the Zanj in 258/871 (al-\u1e6cabar\u012b 1879\u20131901, vol. 3, p. 1862). \n\n\n\n21  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nhad been exiled by al-Muhtad\u012b (255\u2013256/868-869). In Safar 257/869 he assigned him territories \nin S. Iraq, the Hijaz and the Yemen and in Ramadan of the same year he added Baghdad, \nthe Sawad, the Tigris districts, Wasit, al-Basra, al-Ahwaz and Fars, appointing governors to \nBaghdad and al-Basra on Ab\u016b A\u1e25mad\u2019s behalf.24 In the following year he assigned him several \nmore territories on Iraq\u2019s northern flank, no doubt with the aim of deploying his military skills \nto strengthen the frontier with Byzantium, which had become vulnerable during the period \nof anarchy in Samarra. These territories included the \u02bfaw\u0101\u1e63im, Qinnasr\u012bn and Diy\u0101r Mu\u1e0dar.25 \nIn the same year, he appointed him to lead the military campaign against the rebellious Zanj \nin S. Iraq.26 In the course of these two years, therefore, al-Mu\u02bftamid appointed his brother \nover many of the core territories of the Abbasid state, and put him in charge of the army, \nwhile he himself retained control of the capital Samarra, as well as the caliphal chancery and \nmint.\n\nFurthermore, the caliph did not immediately appoint his powerful brother as his successor, \neven though he did not have a son of a suitable age to fill the role. When al-Mu\u02bftamid did \naddress the question of the succession in 261/874, he bestowed on his infant son Ja\u02bffar the \ntitle al-Mufawwa\u1e0d il\u0101 All\u0101h, and appointed him heir apparent, even though as a minor he was \nnot eligible for the role. He appointed him governor of the \u2018Maghrib\u2019, a region which for these \npurposes was defined as including Ifr\u012bqiya, Egypt, Syria, the Jazira, as well as the Khur\u0101s\u0101n \nroad up to \u1e24ulw\u0101n.27 Yet the caliph also conceded an important, though undefinable, role in \nthe management of the western territories to none other than M\u016bs\u0101 b. Bugh\u0101, a close ally \nof al-Muwaffaq. Al-\u1e6cabar\u012b tells us that al-Mu\u02bftamid \u201cattached\u201d M\u016bs\u0101 b. Bugh\u0101 to him.28 The \nsense conveyed here is that M\u016bs\u0101 was appointed as executive officer on behalf of the heir \napparent, perhaps with responsibility to ensure the payment of revenues due to the caliph\u2019s \nson from his territories, though M\u016bs\u0101 never seems to have exercised this responsibility \nin Tulunid Egypt.29 As we will see, only a few years after these arrangements were put in \nplace, al-Muwaffaq ordered M\u016bs\u0101 to attack Ibn \u1e6c\u016bl\u016bn in Egypt. Although formally attached \nto al-Mufawwa\u1e0d by the terms of the arrangements made in 261/874, there is no doubt that \nM\u016bs\u0101 remained a loyal ally of al-Muwaffaq.", "start_char_idx": 24151, "end_char_idx": 27386, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dceda4e0-857c-4985-8d94-8ed5626706c2": {"__data__": {"id_": "dceda4e0-857c-4985-8d94-8ed5626706c2", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "83b458c5-3ee0-4628-853a-2184d678fa5e", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "04a34a0d22d94dbe6dce380c73cd3231b4d0a4007fcd2da37c8247d0471ec1d8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "11549a7a-113a-498c-9b65-2bf4839a161d", "node_type": "1", "metadata": {}, "hash": "9552a5247e910c360b0c963a0d8f8a475cdf3dd35feb2ff5933a5cdda6b9059d", "class_name": "RelatedNodeInfo"}}, "text": "As for his brother, al-Mu\u02bftamid confirmed Ab\u016b A\u1e25mad\u2019s de facto control of the eastern \nregions by appointing him governor of the Mashriq, and brought him into the line of \n \n \n\n24.  Al-\u1e6cabar\u012b 1879\u20131901, vol. 3, pp. 1841\u20131842 (appointments of 257/870).\n25.  Al-\u1e6cabar\u012b 1879 \u20131901, vol. 3, pp. 1859\u201360 (appointments of 258/871). \n26.  For an overview of his career, see Kennedy 2012.\n27.  The Aghlabids (184\u2013290/800-902) were still governors of Ifr\u012bqiya in this year. The term Maghrib \n\n(\u201cWestern lands\u201d) had never before this date included any lands to the east of Egypt. As for the Khur\u0101s\u0101n road, \nal-Ya\u02bfqub\u012b notes that the caliph\u2019s stud was located in the meadows at the foot of the \u1e24ulw\u0101n pass, while Ibn \n\u1e24awqal mentions the fertility of the region (Le Strange 1930, p. 192). \n\n28.  Al-Balaw\u012b (1939) uses the phrase \u1e0dammahu ilayhi. Al-Maqr\u012bz\u012b (n.d., vol. 2, p. 178) says that al-Mu\u02bftamid \nappointed M\u016bs\u0101 b. Bugh\u0101 as deputy (istakhlafahu) over al-Mufawwa\u1e0d\u2019s territories and that M\u016bs\u0101 in turn \nappointed \u02bfUbaydall\u0101h b. Sulaym\u0101n b. Wahb as his secretary. \n\n29.  M\u016bs\u0101 did possess property in Egypt, in the form of several private estates (al-Balaw\u012b 1939, pp. 88\u201389).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn  \u2022  22\n\nsuccession after his son, conferring on him the title al-Muwaffaq bill\u0101h.30 In a document \nwhich he ordered to be displayed within the Ka\u02bfba in Mecca, no doubt as a conscious attempt \nto bring to mind Har\u016bn al-Rash\u012bd\u2019s succession arrangements, the caliph decreed that each of \nhis heirs was only entitled to draw revenues from his half of the empire. The document also \nstipulated that the son was first in line to the succession, while his uncle was second in line, \nthough the uncle would succeed should the son die before he reached the age of majority. \nIn the normal course of events, no heir apparent could be appointed before he reached his \nmajority, so it appears that al-Mu\u02bftamid was bending the rules somewhat, in order to enable \nhim to divide the empire\u2019s resources between his two heirs and to frustrate his brother\u2019s \nclaim to the succession. The deal was made in 261/874, and from 262/875, the son and the \nuncle\u2019s titles appeared on coins struck in their respective halves of the empire.31 \n\n5. Establishment of Ibn \u1e6c\u016bl\u016bn\u2019s Authority (254-258/868-871):  \nThe Emergence of a New Relationship between Mi\u1e63r and the Caliphal Capital\n\nIbn \u1e6c\u016bl\u016bn\u2019s early career has been covered in some detail in the secondary literature and \nthere is no need to dwell on the few facts that appear to be reliable.32 Ibn al-D\u0101ya and al-Balaw\u012b \ntell us that he was an able Turk who aspired to a life of orthodox piety and looked down on \nhis fellow Turks as uncouth and corrupt. A spell in the frontier zone (al-thugh\u016br) early in his \nadult life implanted a love of the ascetic pioneering way of life in him as well as an enduring \nfondness for the physical surroundings of the northern Syrian borderlands. Ibn \u1e6c\u016bl\u016bn spent \nmost of his early career among the Turkish elite in Iraq and managed to keep in with the most \npowerful men in the state.", "start_char_idx": 27388, "end_char_idx": 30487, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "11549a7a-113a-498c-9b65-2bf4839a161d": {"__data__": {"id_": "11549a7a-113a-498c-9b65-2bf4839a161d", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dceda4e0-857c-4985-8d94-8ed5626706c2", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "f394b93057cde5c22406d7014da9a069da3cd601fb5c8eee538c10bd51f791ab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a8c7b967-4ff9-479e-ba24-5abe04bede09", "node_type": "1", "metadata": {}, "hash": "da15c93c6a1be11ac6a6fabc1fd2b30e80b2598fd8097942ca80f33cdbec1fc1", "class_name": "RelatedNodeInfo"}}, "text": "In 254/868 his patron, the Turk B\u0101yakb\u0101k, was appointed governor \nof Egypt and sent his young prot\u00e9g\u00e9 off as governor of Fus\u1e6d\u0101\u1e6d. \n\nAlthough we know nothing about the army that Ibn \u1e6c\u016bl\u016bn led to Egypt, it is a reasonable \nguess that he commanded a sizeable force and that it was for his military skills as much as his \npolitical acumen that B\u0101yakb\u0101k had chosen him for the job. At the time of his arrival in Fus\u1e6d\u0101\u1e6d, \nIbn al-Mudabbir was the long-serving financial officer (s\u0101\u1e25ib al-khar\u0101j) in the province, with \nresponsibility for ensuring the prompt dispatch of tax revenue to the Abbasid capital. Ibn \n \n \n\n30.  Al-\u1e6cabar\u012b 1879\u20131901, vol. 3, p. 1890. Two erroneous references to the succession arrangements \nshould be noted here. Ibn al-Ath\u012br (d. 630) states that Ab\u016b A\u1e25mad received the full title al-n\u0101\u1e63ir li-d\u012bn  \nAll\u0101h/al-Muwaffaq bill\u0101h in 261/874 (Ibn al-Ath\u012br 1998, vol. 6, p. 252). However, the first element of this title only \nappears on the coinage from 271/884, having presumably been awarded to al-Muwaffaq in recognition of his \nvictory over the Zanj in the previous year. For an early dirham with the title Ab\u016b A\u1e25mad al-n\u0101\u1e63ir li-d\u012bn All\u0101h see \nIsbahan 271 (American Numismatic Society collection of Islamic coins 1971.316.173). Second, al-Ya\u02bfq\u016bb\u012b (1960, \nvol. 2, p. 510) mistakenly claims that al-Muwaffaq\u2019s son, Ab\u016b al-\u02bfAbb\u0101s A\u1e25mad, the future caliph al-Mu\u02bfta\u1e0did \nbill\u0101h (278\u2013289/891-901), also received his title and secured a place in the succession before the end of the \n250s/860s (first noted in Becker 1902\u20131903, pp. 162\u2013163). However, there is no numismatic evidence to support \nthe appearance of his title until 278/891, the year he succeeded his uncle as caliph. See e.g. dirham of 278/891 \nof Jannaba (Vasmer 1930, p. 42).\n\n31.  But see below for the exceptional use of of Ja\u02bffar\u2019s ism on the dinars struck in Mi\u1e63r in 263/876.\n32.  See Gordon 2015, and Gordon 2017a for a good summary of Ibn \u1e6c\u016bl\u016bn\u2019s career.", "start_char_idx": 30488, "end_char_idx": 32420, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a8c7b967-4ff9-479e-ba24-5abe04bede09": {"__data__": {"id_": "a8c7b967-4ff9-479e-ba24-5abe04bede09", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "11549a7a-113a-498c-9b65-2bf4839a161d", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "694936293117deab1702d3f9a074b7476e3abd00e7f7125fb6d237887c726519", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "feb8ab2b-ef28-43ff-9304-25adf2c2e2fa", "node_type": "1", "metadata": {}, "hash": "3d743cbfc60ed523c8314cd1dd7604b124b3a37dcce77e18b6ee560da6d96ed1", "class_name": "RelatedNodeInfo"}}, "text": "23  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nal-Mudabbir\u2019s task had been made difficult in recent years by a series of revolts triggered by  \nanti-tax protests, which were probably stimulated by the widespread recognition that the \ncaliph\u2019s authority had been much weakened by events in Samarra. \n\nIbn \u1e6c\u016bl\u016bn\u2019s first actions speak of his determination to bolster his personal power and \nauthority at the expense of the \u1e63\u0101\u1e25ib al-khar\u0101j. We are told that Ibn al-Mudabbir sent him a \ngift of 10,000 dinars, which was surely intended to buy his acquiescence to the status quo. But \nthe new governor refused the money and demanded instead that Ibn al-Mudabbir give him \nhis personal bodyguard of one hundred Ghurid soldiers. The bodyguard\u2019s transfer to Tulunid \nservice must have sent an unambiguous message to all Egyptians that henceforth supreme \npower lay in the hands of the governor.33 \n\nHis first year as governor of Egypt has left a small memorial in the form of a glass weight \ndated 254/868, which bears the words amara bihi al-am\u012br (\u2026?) A\u1e25mad b. \u1e6c\u016bl\u016bn. Fahmy suggests \nthat the weight demonstrates that Ibn \u1e6c\u016bl\u016bn controlled the finances of Egypt from this year, \nbut this is an over-interpretation of the inscription.34 Egyptian governors had issued glass \nweights throughout the first half of the third/ninth century with the same formulae as we \nfind on Ibn \u1e6c\u016bl\u016bn\u2019s piece.35 While the weight bears testimony to the new governor\u2019s intention \nto support the provincial administration\u2019s efforts to maintain good working practices in the \nmarkets of Fus\u1e6d\u0101\u1e6d, it tells us nothing about who controlled the country\u2019s finances. Indeed, the \nevidence to hand suggests that Ibn al-Mudabbir continued to be in charge of the country\u2019s \nfinancial affairs until he left the country in 258/871. \n\nIbn \u1e6c\u016bl\u016bn\u2019s early achievements impressed his Iraqi backers, most importantly Y\u0101rj\u016bkh, the \nsuccessor of his first patron B\u0101yakb\u0101k.36 Within two years, he had been assigned the governorship \nof the whole province of Egypt and had appointed his own governors to Alexandria and Barqa. \nIn 256/869, he responded to a request from the caliph to march northwards to hunt down \u02bf \u012as\u0101 \nb. Shaykh, a maverick amir who had seized a large consignment of several hundred thousand \ndinars that had been dispatched by Ibn Mudabbir towards the caliphal treasury. The caliphal \ncommand gave him the opportunity to recruit large numbers of soldiers (Greeks, Africans \nand others), but in the event he did not mobilise his forces, because al-Mu\u02bftamid sent another \namir, Am\u0101j\u016br, against \u02bf\u012as\u0101, possibly for fear that Ibn \u1e6c\u016bl\u016bn might capitalise on his success by \nincorporating Syria into the territories under his control. Reports sent back to Samarra by \nAm\u0101j\u016br and others warned the caliph that Ibn \u1e6c\u016bl\u016bn had assembled a huge army in preparation \nfor this campaign. When invited to return to Iraq and take up the post of Commander-in-\nChief, Ibn \u1e6c\u016bl\u016bn wisely declined the caliph\u2019s offer and sent his agent al-W\u0101si\u1e6d\u012b to the capital \nwith sufficient funds to grease the palms of the amirs whose support he required. Al-W\u0101si\u1e6d\u012b\u2019s \n \n \n \n \n\n33.  Ibn al-D\u0101ya 1953, p. 78.\n34.  Fahmy 1957, p. 5. \n35.  See Balog 1976. \n36.  Gordon 2015, p. 248.", "start_char_idx": 32425, "end_char_idx": 35639, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "feb8ab2b-ef28-43ff-9304-25adf2c2e2fa": {"__data__": {"id_": "feb8ab2b-ef28-43ff-9304-25adf2c2e2fa", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a8c7b967-4ff9-479e-ba24-5abe04bede09", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "970dcbb6eee880928ad8eb145373954be78ba5fede19f7793421ff687de4fa1c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b521d3f7-a533-44cd-86e2-eb357aa50244", "node_type": "1", "metadata": {}, "hash": "f72d456c271492ec1d454bed72c4714451aaccaac178da0e1d24f36eeb4dc674", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn  \u2022  24\n\nmission was successful: he gave the caliph\u2019s wazir such a valuable present that Ibn \u1e6c\u016bl\u016bn was \nexcused his absence.37 \n\nThe huge investment which Ibn \u1e6c\u016bl\u016bn made in the system of spies and go-betweens to \nsecure support in the caliphal capital shows that he regarded the distribution of favours in \nIraq as being of vital importance to his success in Egypt. Meanwhile in Fus\u1e6d\u0101\u1e6d, he began the \nconstruction of al-Qa\u1e6d\u0101\u02bei\u02bf, a new administrative quarter with public buildings designed to \naccommodate his growing secretariat and army. At the same time, he kept up the pressure \non Ibn al-Mudabbir and tried to implement reforms in the economic and tax regimes to \nincrease the amount of revenue available to him locally and help him forge good relations \nwith his new subjects, both rich and poor. At least this is impression given by the Egyptian \nS\u012bra tradition, which acknowledges his enormous energy and praises his determination to \nimplement economic initiatives (e.g. the cultivation of flax and the promotion of the linen \nindustry) and eradicate occasional taxes that held back development and exchange. 38 \n\nIbn al-Mudabbir finally conceded that Ibn \u1e6c\u016bl\u016bn\u2019s standing in Samarra was unassailable \nand that his position had become exposed as a result.39 With the help of his brother in Iraq, \nhe secured a transfer northwards to take up the post of \u1e63\u0101\u1e25ib al-khar\u0101j in Syria and Palestine, \nhanding over his Egyptian properties to Ibn \u1e6c\u016bl\u016bn so as to guarantee safe passage out of \nEgypt. Ibn \u1e6c\u016bl\u016bn provided an escort to accompany him up to the border, perhaps mindful of \nthe impression that his measured actions would have in Samarra as well as Fus\u1e6d\u0101\u1e6d.40 \n\nThe record of the precious metal coinage (mostly gold) of the mint of Fus\u1e6d\u0101\u1e6d between \n254\u2013258/868-871 gives us another useful perspective on Ibn \u1e6c\u016bl\u016bn\u2019s first period as governor. \nIn these early years the mint of Mi\u1e63r struck only small quantities of dinars, as well as some \ndirhams.41 Bates discusses the extraordinary fact that the many specimens of Mi\u1e63r dinars \ndated 255/868 appear to have had the name of the caliph al-Mu\u02bftazz (252\u2013255/866-868) and \nthat of his son \u02bfAbdall\u0101h gouged out of the die before the coins were struck. Two blank \nraised areas (with no lettering) are visible above the titles of the caliph and his son (am\u012br \nal-mu\u02bemin\u012bn and ibn am\u012br al-mu\u02bemin\u012bn respectively).42 \n\n37.  See Ibn al-D\u0101ya 1953, p. 84 and al-Balaw\u012b 1939, pp. 57\u201358, for the primary reference and  \nBecker (1902 \u20131903, p. 161) for the analysis. The story recounts the wazir\u2019s delight in the gift and his subsequent \nfavour to Ibn \u1e6c\u016bl\u016bn. No doubt al-W\u0101si\u1e6d\u012b\u2019s successful mission also served to remind al-Mu\u02bftamid that Ibn \u1e6c\u016bl\u016bn \nhad the means to provide substantial funds for the caliphal exchequer. \n\n38.  Ibn al-D\u0101ya 1953, pp. 85\u201386 (Ibn \u1e6c\u016bl\u016bn\u2019s remission of taxes).\n39.  Ibn al-Mudabbir may also have found it difficult to remit the annual tribute to the caliphal court at a time \n\nwhen there was little coin being struck in Fus\u1e6d\u0101\u1e6d (see below). \n40.  Ibn al-D\u0101ya 1953, p. 84.\n41.  Bates n.d.", "start_char_idx": 35644, "end_char_idx": 38782, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b521d3f7-a533-44cd-86e2-eb357aa50244": {"__data__": {"id_": "b521d3f7-a533-44cd-86e2-eb357aa50244", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "feb8ab2b-ef28-43ff-9304-25adf2c2e2fa", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "257e6ad8815359173728ad1e2b32a8ace90dd926f3ab64ae3adbb4a74e3df53d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ced5532e-3f2e-4c85-8192-aa4945221d26", "node_type": "1", "metadata": {}, "hash": "9d557a8a58e1d5563238d8b7b07ed9c85f22549d40a6bd12aa406b791be2ec8e", "class_name": "RelatedNodeInfo"}}, "text": "84.\n41.  Bates n.d. stated that, at the time of writing his paper, he knew of only five dinars of Mi\u1e63r struck in the \n\nperiod from the accession of al-Muhtad\u012b to the end of 257/870. No dinars are known to have been struck in \n256/869. For the Tulunid copper coins of Mi\u1e63r issued between 257\u2013259/870-872 and those of the thugh\u016br issued \nin the 260s/870s, see below (Section 11). \n\n42.  For a specimen of these dinars on which the names and titles of the caliph and his son have \nbeen erased on the die, see Morton and Eden sale 27.4.17, lot 342 (https://www.numisbids.com/ \nn.php?p=sale&sid=1937&cid=&pg=4&so=1&search=&s=1).\n\nhttps://www.numisbids.com/n.php?p=sale&sid=1937&cid=&pg=4&so=1&search=&s=1\nhttps://www.numisbids.com/n.php?p=sale&sid=1937&cid=&pg=4&so=1&search=&s=1", "start_char_idx": 38763, "end_char_idx": 39537, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ced5532e-3f2e-4c85-8192-aa4945221d26": {"__data__": {"id_": "ced5532e-3f2e-4c85-8192-aa4945221d26", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b521d3f7-a533-44cd-86e2-eb357aa50244", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "b7f1b70d20e5f8ef7e75b79e643fccbe38890c449092f1a57ad0591a0dc7d3ba", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bc98a517-038c-44a9-ae56-5edc8984fdcb", "node_type": "1", "metadata": {}, "hash": "344386f2c6632f629c883c01d8f7dd31348dd9e08b7bd4ca3901dddf96453dfc", "class_name": "RelatedNodeInfo"}}, "text": "25  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nBates suggests that Ibn \u1e6c\u016bl\u016bn refused to name the new caliph al-Muhtad\u012b when he came to \nthe throne in 255/868 because of religious differences, and chose instead to erase the names \nof Mu\u02bftazz and his son from the dies that were already in use in the mint and to continue \nusing these altered dies to strike coins.43 However, rulers did not usually allow their religious \nscruples to dictate their fiscal policies and furthermore, a small number of Mi\u1e63r dinars and \ndirhams bearing al-Muhtad\u012b\u2019s name are known to have been struck, so we can be sure that at \nleast a small quantity of such dies was manufactured.44 \n\nThe question is where these dies were manufactured and why so few of them were made \navailable to the mint that the master of the mint decided to reuse existing dies. The more \nlikely explanation for the continuing use of obsolete dies is simply that there were no new \ndinar dies available for use in the mint. The very small quantity of coinage struck by the mint \nof Mi\u1e63r in this period could have been a result of interruptions in the supply of dies from \nSamarra, rather than Ibn \u1e6c\u016bl\u016bn\u2019s reluctance to produce coinage.45 \n\nCould there have been other reasons for the lack of dies supplied to the mint of Mi\u1e63r? \nPerhaps the caliphs were so alarmed by \u02bfIs\u0101 b. Shaykh\u2019s seizure of a huge consignment of \nEgyptian dinars en route to Iraq that they did not commission the striking of large amounts \nof cash in Fus\u1e6d\u0101\u1e6d for fear of losing more shipments of coin. In Fus\u1e6d\u0101\u1e6d itself, Ibn \u1e6c\u016bl\u016bn may \nhave hoarded those tax revenues in cash and kind which did arrive in his treasury, in order \nto meet the expenses required by his growing army and his ambitious building programme \non the new settlement of al-Qa\u1e6d\u0101\u02bei\u02bf\u2014but we have no idea of the means by which he paid \nfor his ambitious plans.46 In 258/871, al-Mu\u02bftamid agreed that he would not seek to recoup \noutstanding amounts of revenue owed from Egypt (see Section 6), suggesting that revenue \nflows to Iraq had not been fully maintained in the preceding years.\n\n6. 258/871-872: The Conclusion of the Financial Agreement between  \nA\u1e25mad b. \u1e6c\u016bl\u016bn and the Caliph al-Mu\u02bftamid\n\nWith Ibn al-Mudabbir out of the way, Ibn \u1e6c\u016bl\u016bn took full control of the financial affairs \nof Egypt. The account becomes a little opaque at this juncture, but the story (as told by Ibn \nal-D\u0101ya)47 seems to have unfolded as follows. In 258/871, al-Mu\u02bftamid sent a certain A\u1e25mad b. \nMu\u1e25ammad b. Ukht al-Waz\u012br as Ibn al-Mudabbir\u2019s successor. He relayed the caliphal command \nthat Ibn \u1e6c\u016bl\u016bn should continue payments to Samarra, presumably in order to reassure the \ncaliph that Ibn al-Mudabbir\u2019s departure would not entail a cessation of payments. However \nIbn \u1e6c\u016bl\u016bn managed to negotiate a private agreement with the caliph that guaranteed the \nresumption of regular annual payments to Iraq and ensured his right to a portion of the \n \n\n43.  Bates n.d., pp. 3\u20134. \n44.  Bates n.d., note 5.\n45.  See fn. 14 (above) for the distribution of dies from the caliphal capital in the third/ninth century.\n46.  See above, Section 2, for the stories about the fortuitous discovery of treasures that Ibn \u1e6c\u016bl\u016bn used to \n\npay for his building projects. \n47.  Ibn al-D\u0101ya 1953, pp. 84 ff.", "start_char_idx": 39540, "end_char_idx": 42799, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bc98a517-038c-44a9-ae56-5edc8984fdcb": {"__data__": {"id_": "bc98a517-038c-44a9-ae56-5edc8984fdcb", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ced5532e-3f2e-4c85-8192-aa4945221d26", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "613dc146769f3163849c172e4d3fef1e930072ab73addca55bd4fc2adf2c1f75", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "07b89779-a17d-469c-81d2-9798de392bc2", "node_type": "1", "metadata": {}, "hash": "5204c7ef9e744e8e672d04fb066dee9530ef5b2bd10094308bf3755ef1476d5c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn  \u2022  26\n\nrevenue of Egypt.48 Furthermore, he persuaded al-Mu\u02bftamid that he could only conceal the \nfull amount of the annual payment he would make to the caliph\u2019s private treasury from the \ncaliph\u2019s awliy\u0101\u02be (the military elite) if he himself took direct responsibility for the khar\u0101j.49 \n\nThe caliph accepted his proposal and added the responsibility for the ma\u02bf\u016bna50 of Egypt \nas well as the khar\u0101j of the Syrian thugh\u016br to Ibn \u1e6c\u016bl\u016bn\u2019s portfolio, perhaps in order to \nincrease the amount of revenue which would be secretly dispatched to his own treasury.51 \nAs a further concession to Ibn \u1e6c\u016bl\u016bn, al-Mu\u02bftamid agreed to waive his demand for the sums \nwhich Ibn \u1e6c\u016bl\u016bn owed to Samarra (from the first four years of his governorship), so long \nas he promised to resume payments to Samarra on the same scale as they had been \u201cin the \npast\u201d, i.e. in pre-Tulunid times. \n\nThe caliph dispatched two trusted agents in the delegation which he sent to negotiate \nthese special terms secretly with Ibn \u1e6c\u016bl\u016bn. Here, it must be said, we enter a particularly \ntangled and complex episode of early Tulunid history, in which the prosopography of the \nprincipal actors is difficult to ascertain. Ibn al-D\u0101ya tells us that the caliph sent two high-\nlevel clients (kh\u0101dims, probably therefore both eunuchs) of his, named Naf\u012bs and Nas\u012bm, to \noversee the process.52 However, another source identifies a third kh\u0101dim who also played a \nrole in these events. The Book of Gifts and Rarities, an anonymous fifth/eleventh-century \ncompilation of brief accounts of rare and precious objects, tells us that a certain Ni\u1e25r\u012br, who \nis described as the kh\u0101dim of al-Mu\u02bftamid, took charge of the sum of 1.2 million dinars that \nIbn \u1e6c\u016bl\u016bn sent to the caliph in Iraq, as well as a consignment of slaves, horses, weapons \nand luxuries.53 The date of Ni\u1e25r\u012br\u2019s mission is only vaguely alluded to in the text, but the \n \n \n \n \n\n48.  Although no source explicitly states that Ibn \u1e6c\u016bl\u016bn received a guaranteed portion of the annual revenues \nas part of this deal, it is very likely that he did so. He must have been receiving a part of the annual revenues \nfrom 254/868 onwards, otherwise he would not have been able to fund the recruitment of his large army and the \nbeginning of his ambitious building program. But by taking control of the khar\u0101j himself and making a secret \ndeal with the caliph, he was able to regularize the previous ad hoc arrangements and put them on a stable basis. \n\n49.  The reference to the awliy\u0101\u02be must have been to the senior Turkish officers at the caliphal court and \nperhaps also hinted at the supporters of the caliph\u2019s brother, Ab\u016b A\u1e25mad.\n\n50.  We should understand ma\u02bf\u016bna in this context as \u2018special payments,\u2019 which were made to the governor \nthat were not included in the annual taxation assessment (see Crone 2012). \n\n51.  Bonner (2010a, pp. 583-584) dates Ibn \u1e6c\u016bl\u016bn\u2019s assumption of financial control over Egypt to 262/875, but \nthis is four years too late. \n\n52.  Ibn al-D\u0101ya 1953, p. 84; al-Balaw\u012b, (1939, p. 73) mentions only Naf\u012bs. Bonner notes that Naf\u012bs subsequently \ntook up a post in the Tulunid diw\u0101n al-khar\u0101j and became a trusted confidant of governor (Bonner 2010a, p. \n583).", "start_char_idx": 42804, "end_char_idx": 46074, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "07b89779-a17d-469c-81d2-9798de392bc2": {"__data__": {"id_": "07b89779-a17d-469c-81d2-9798de392bc2", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bc98a517-038c-44a9-ae56-5edc8984fdcb", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "a9e23e447537962c54846ea384240a329c9c2ca1b115a90517881f02adce90fe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b7ef6c88-43d0-421a-9f61-a40eeea5981f", "node_type": "1", "metadata": {}, "hash": "b497f4fc2e66aeac1a7ba9cc1176d9c7672c26d1c76d71d8bd9b3b34c3c15ec4", "class_name": "RelatedNodeInfo"}}, "text": "583). The implication of the story seems to be that the client played the role of the guarantor of the clandestine \nagreement between caliph and governor, earning the confidence of the governor, while still able to reassure his \ncaliphal master that the Tulunids were carrying out their part of the bargain. \n\n53.  See Hamidallah 1959 for the Arabic text: and al-Qadd\u016bmi 1996 for an English translation and important \nrevisions to the questions of authorship and title of the book. The account in question can be found in al-Qadd\u016bm\u012b \n1996, passage no. 43. Bates (n.d.) notes that variant vowellings of this kh\u0101dim\u2019s ism are found in different sources.\n\n\n\n27  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nnumismatic evidence allows for precision. Many of the Mi\u1e63r dinars dated 258/871 AH bear \nNi\u1e25r\u012br\u2019s name below the reverse field.54 \n\nThe Mi\u1e63r dinars of 258/871 display a similar style of engraving to contemporary dinars \nof other caliphal mints and may well have been struck from dies which had been engraved \nin al-Mu\u02bftamid\u2019s die manufactories in Samarra. If these were indeed of Iraqi manufacture, \none might imagine that, having sent the two kh\u0101dims to supervise the conclusion of the deal \nwith Ibn \u1e6c\u016bl\u016bn, al-Mu\u02bftamid dispatched Ni\u1e25r\u012br with several pairs of dies to the mint of Mi\u1e63r, \nwhere the gold bullion was waiting to be struck into coin. Those bearing the name Ni\u1e25r\u012br \nwere struck up and returned to the caliph\u2019s personal treasury in N\u012b\u1e25r\u012br\u2019s charge, while the \nother half were presumably used to strike dinars that were destined for the payment of Ibn \n\u1e6c\u016bl\u016bn\u2019s officials and troops\u2014though the sources say nothing about the fate of these coins. \n\nIbn al-D\u0101ya gives us no explanation of the caliph\u2019s decision to accept Ibn \u1e6c\u016bl\u016bn\u2019s demands. \nDid al-Mu\u02bftamid act out of self-interest, calculating that the surest way of maintaining a \nshare of Egypt\u2019s declining revenues was to align himself with the Tulunid governor? It seems \nthat the caliph realised that he had to sustain the flow of revenue from Egypt to Samarra \nin order to strengthen his hand against his brother. The deal enabled Ibn \u1e6c\u016bl\u016bn to recruit \na huge army that the caliph allowed him to pay from local revenues and to acquire large \nreserves of funding which gave him the opportunity to retain the favour of key players in \nthe Abbasid regime. \n\n7. The History of the Syrian Thugh\u016br (258\u2013263/871-876)\n\nOne of the murkiest topics of early Tulunid history concerns the administration of \nthe Syrian thugh\u016br during the years 258\u2013263/871-876.55 As noted above (in Section 4), \nal-\u1e6cabar\u012b tells us that caliph appointed his brother Ab\u016b A\u1e25mad governor of the \u02bfaw\u0101\u1e63im \nand Diy\u0101r Mu\u1e0dar in 258/871, thus making him the de facto powerbroker of the northern \nfrontier. It may be for this reason that, according to Ibn al-Ath\u012br, Ibn \u1e6c\u016bl\u016bn appealed to \nAb\u016b A\u1e25mad, rather than the caliph, to appoint him governor of Tarsus in the same year.56 \nHis request was turned down. Ibn al-D\u0101ya provides a brief synopsis of the careers of the \nthree governors whom Ab\u016b A\u1e25mad appointed to take charge of the thugh\u016br, one after \nthe other, beginning in the late 250s/860s, probably soon after he had turned down Ibn \n\u1e6c\u016bl\u016bn\u2019s request to govern Tarsus.57 Before appointing the first of these governors, Ab\u016b \nA\u1e25mad complained to the caliph that A\u1e25mad b. \u1e6c\u016bl\u016bn would only appoint a governor to \n\n54.", "start_char_idx": 46069, "end_char_idx": 49418, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b7ef6c88-43d0-421a-9f61-a40eeea5981f": {"__data__": {"id_": "b7ef6c88-43d0-421a-9f61-a40eeea5981f", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "07b89779-a17d-469c-81d2-9798de392bc2", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "9c20746573f9a01353cb462c5ed0744bfaebc24ef30612d95425d0ba0662ae00", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ec6e1843-f07c-4ea5-b141-9bce484fd2c7", "node_type": "1", "metadata": {}, "hash": "2b807c8c0377c0f73a0d831fafa1344ee5e95c87a296ad170d455463c6ac25cd", "class_name": "RelatedNodeInfo"}}, "text": "The date at which Ni\u1e25r\u012br performed this duty is said to have been the period in which the \u2018\u02bfAlaw\u012b of \nBa\u1e63ra rose (in rebellion)\u2019. The reference must be to the \u1e62\u0101\u1e25ib al-Zanj, whose rebellion lasted from 255/868 to \nthe early 270s/880s. The full text of the reverse field of the dinars of 258/871 is lill\u0101h/Mu\u1e25ammad/ras\u016bl/All\u0101h/\nal-Mu\u02bftamid \u02bfal\u0101 All\u0101h/Ni\u1e25r\u012br. For a specimen of this dinar type see Morton and Eden, 27/6/2006, no. 61 (http://\nwww.mortonandeden.com/pdfcats/20web.pdf). Bates n.d., pp. 4\u20135, estimates that roughly half the known dinar \ndies of that year bear the name of Ni\u1e25r\u012br below the reverse inscription. \n\n55.  As Bonner (2010a, p. 583) states: \u201c[\u2026] the events and chronology are especially confusing.\u201d\n56.  Ibn al-Ath\u012br 1998, vol. 6, p. 272 (anno 263 AH).\n57.  Ibn al-D\u0101ya 1953, 91\u201392. The third of these governors, who is named Arjw\u0101n b. \u016alugh \u1e6carkh\u0101n al\u2013Turk\u012b \n\nin his text, was appointed in 260/873 and ended his career in the thugh\u016br in 263/876.\n\nhttp://www.mortonandeden.com/pdfcats/20web.pdf\nhttp://www.mortonandeden.com/pdfcats/20web.pdf\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn  \u2022  28\n\nthe thugh\u016br who would not carry out his responsibilities there.58 This cryptic remark is \nclarified by al-Balaw\u012b, who explains that Ab\u016b A\u1e25mad believed that Ibn \u1e6c\u016bl\u016bn\u2019s appointee  \nwould not seek to take independent action as governor and would not fulfil the duty of \nleading the local population in ghazaw\u0101t against their Byzantine enemy.59\n\nAlthough the Egyptian s\u012bra tradition gives no explanation for Ab\u016b A\u1e25mad\u2019s remark, a \nclue to its context may lie in the details of the financial deal that Ibn \u1e6c\u016bl\u016bn concluded with \nthe caliph in the same year, 258/871 (see above, section 6).60 In addition to awarding him \nfull responsibility for the collection and disbursement of the Egyptian khar\u0101j, the caliph \nalso placed responsibility for the khar\u0101j of the thugh\u016br in Ibn \u1e6c\u016bl\u016bn\u2019s hands.61 Could this \nappointment have prompted Ab\u016b A\u1e25mad\u2019s remark? Was Ab\u016b A\u1e25mad saying that he understood \nthat Tulunid financial administrators would be appointed to the thugh\u016br, but that as they \nwould not be tasked with military responsibilities, the region still needed a governor who \nwould lead the jih\u0101d against the Byzantines? Since it was Ab\u016b A\u1e25mad who subsequently \ntook the initiative to appoint the three governors, we must assume either that the caliph \npermitted him to take charge of these appointments or that Ab\u016b A\u1e25mad acted unilaterally: \nthe sources do not allow us to come to a definite conclusion on this matter.62 \n\nAb\u016b A\u1e25mad\u2019s governors proved to be unfortunate choices. The first died before arriving in \nthe region; the second was murdered by the people of Tarsus and the third disgraced himself \nin 263/876 by stealing public funds donated for the relief of the garrison of an important \nfortress (Lu\u02belu\u02bea) which was under threat from the enemy.", "start_char_idx": 49420, "end_char_idx": 52331, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ec6e1843-f07c-4ea5-b141-9bce484fd2c7": {"__data__": {"id_": "ec6e1843-f07c-4ea5-b141-9bce484fd2c7", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b7ef6c88-43d0-421a-9f61-a40eeea5981f", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "d679c4d3ab6869a795518789c3501fb05594226487c7c360cc67ab42021fc6b1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f4446608-bced-4eb6-9255-6a7e736ba773", "node_type": "1", "metadata": {}, "hash": "a931bc7800a60a0bec7e20935366d3a2168d017ea7b81ddd75947ec0d5c8be21", "class_name": "RelatedNodeInfo"}}, "text": "The thugh\u016br descended into chaos \nat this point and Ibn \u1e6c\u016bl\u016bn was asked to regain control of the region.63 His appointee, \u1e6cukhsh\u012b \nb. Bal\u012bn (b. Balzad in al-Balaw\u012b\u2019s text) managed to pacify the region. In the following year, Ibn \n\u1e6c\u016bl\u016bn marched into Syria and in 265/878 he came to the thugh\u016br in person.64\n\n \n \n\n58.  Ibn al-D\u0101ya (1953, pp. 91-92) states: a\u02bflama (al-Muwaffaq) al-Mu\u02bftamid anna [\u2026] A\u1e25mad b. \u1e6c\u016bl\u016bn innam\u0101 \nyab\u02bfathu ilayh\u0101 man l\u0101 yashtaghilu (= yastaqillu? see next footnote) bih\u0101\u2026\n\n59.  Al-Balaw\u012b (1939, p. 89) states: kataba al-Muwaffaq il\u0101 al-Mu\u02bftamid inna al-thugh\u016br al-sh\u0101miyya \u1e0d\u0101\u02bei\u02bfa \nwa innah\u0101 ta\u1e25t\u0101ju il\u0101 man yuq\u012bmu f\u012bh\u0101 wa yaghz\u016b bi-ahlih\u0101 wa inna A\u1e25mad b. \u1e6c\u016bl\u016bn muhmilun li-amrih\u0101 wa \ninnam\u0101 yab\u02bfathu ilayh\u0101 man l\u0101 yastaqillu bih\u0101\u2026\n\n60.  Bonner (2010a, pp. 583-584) believes that Ibn \u1e6c\u016bl\u016bn was not assigned responsibility for the khar\u0101j of the \nthugh\u016br until 262/875. \n\n61.  The implication here is that Mu\u02bftamid gave Ibn \u1e6c\u016bl\u016bn the responsibility for collecting and disbursing the \nrevenues of the thugh\u016br but did not appoint him as governor of the region. In other words, Mu\u02bftamid did not \ngrant Ibn \u1e6c\u016bl\u016bn the wil\u0101ya of the thugh\u016br. \n\n62.  Gordon (2017b, p. 7) has suggested that Mu\u02bftamid and his brother each made their own appointments \nto the thugh\u016br, implying that the two governors had overlapping responsibilities. But it seems that Ibn \u1e6c\u016bl\u016bn\u2019s \nrepresentatives were limited to the management of financial matters before 263/876, while Ab\u016b A\u1e25mad\u2019s held \nthe wil\u0101ya: the two posts were complementary. \n\n63.  Ibn al-D\u0101ya (1953, p. 92) does not make it clear who involved Ibn \u1e6c\u016bl\u016bn in this matter, although the \ncontext suggests that it was Ab\u016b A\u1e25mad (by now titled al-Muwaffaq) rather than the caliph. \n\n64.  For the history of Ibn \u1e6c\u016bl\u016bn\u2019s less than successful interventions in the region, see Bonner 2010a and \nGordon 2017b. \n\n\n\n29  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n8. Breakdown in Relations between Ibn \u1e6c\u016bl\u016bn and al-Muwaffaq (c. 262/875)\n\nAs already noted, soon after al-Muwaffaq\u2019s appointment as an heir to the throne in 261, \na violent quarrel erupted between him and Ibn \u1e6c\u016bl\u016bn over the apportionment of Egyptian \nrevenues.", "start_char_idx": 52332, "end_char_idx": 54502, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f4446608-bced-4eb6-9255-6a7e736ba773": {"__data__": {"id_": "f4446608-bced-4eb6-9255-6a7e736ba773", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ec6e1843-f07c-4ea5-b141-9bce484fd2c7", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "31da5e478d09fc0ffc509721f3151879af9010a1e18edca7eba5206ae552be9e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "238cfbe2-5c7f-43fe-a86a-e9a2135e062f", "node_type": "1", "metadata": {}, "hash": "639a5c1a7d485bebbf48afe93c57d16706c1fd44491e2a4698973ae3f5ffcdb0", "class_name": "RelatedNodeInfo"}}, "text": "Although no source mentions the date on which this conflict broke out, it must have \npostdated 261/874, the year in which al-Muwaffaq acquired his title.65 We may assume that \nthe quarrel most likely broke out in the following year, 262/875, although it is possible that \nthe seeds of the conflict had already been planted earlier, given the rising tension between \nthe two amirs over the management of the thugh\u016br and al-Muwaffaq\u2019s brittle relationship \nwith the caliph.66 \n\nThe story is recounted in detail by al-Maqr\u012bz\u012b, who based his account on the same passage \nin Ibn al-D\u0101ya, that led Hassan to miscalculate the chronology of the early Tulunid period \n(see Sections 1 and 2).67 The trouble began when al-Muwaffaq wrote to Ibn \u1e6c\u016bl\u016bn, seeking \nfunds for the prosecution of the war against the Zanj. In the letter he acknowledged that \nEgypt belonged to the Maghrib region and was thus within the territories of al-Mufawwa\u1e0d, \nbut pleaded his case on the grounds that revenues from the Mashriq were much reduced, as \na result of the disruption caused by the Zanj.\n\nEgypt was the richest territory in the Maghrib and the most accessible from Iraq.68 \nAl-Muwaffaq appears to have discovered that Mu\u02bftamid had been secretly sequestrating the \nannual revenues from Egypt (or at least a part of them) since 258/871, according to the terms \nof the deal he had concluded Ibn \u1e6c\u016bl\u016bn in that year (see Section 6).69 This knowledge allowed \nhim to maintain a degree of leverage over his brother, who for four years had benefitted from \na private financial agreement that was probably never legally ratified. Al-Balaw\u012b states that \nal-Muwaffaq was compelled to seek the revenues of Egypt because of unavoidable financial \nexpenses incurred in the war against the Zanj.70 In fact al-Muwaffaq was looking for more \nthan monetary gain alone in Egypt. It is clear that he intended from the outset to bring down \nIbn \u1e6c\u016bl\u016bn by subverting the loyalty of his generals and replacing him as governor. With Ibn \n\u1e6c\u016bl\u016bn gone, al-Muwaffaq knew that his brother\u2019s privileged access to Egyptian funds would \ncease and that he himself would be able to tap into the province\u2019s wealth.\n\nAs for the detailed narrative of these events: al-Maqr\u012bz\u012b begins by telling us that \nal-Muwaffaq dispatched a certain Ni\u1e25r\u012br, whom he describes as Mutawakkil\u2019s kh\u0101dim, to  \n\n65.  As noted above (Section 2), Ibn al-D\u0101ya\u2019s account implicitly dates the conclusion of the succession \narrangements to the year 257/870, when Ab\u016b A\u1e25mad returned from Mecca to the Hijaz. \n\n66.  Indeed it is possible that al-Muwaffaq began pondering how he could get his hands on the revenues of \nEgypt as soon as he returned to Samarra from exile in the Hijaz. But he first took action on the issue only after \nhe had been placed in the line of succession to the throne in 261/874. \n\n67.  Al-Maqr\u012bz\u012b n.d., vol. 2, pp. 178\u2013179: Ibn al-D\u0101ya 1953, pp. 89\u201391.\n68.  Although more remote from Iraq than Egypt, Ifr\u012bqiya was also a rich province. But there is no evidence \n\nthat the Aghlabids (184\u2013290/800-904) paid khar\u0101j to the Abbasids on an annual basis.\n69.  Ibn al-D\u0101ya (1953, p. 87) notes that when al-Muwaffaq complained of his urgent need for funds, the \n\n\u201crevenues of Egypt were delayed (i.e. had not arrived in the Abbasid treasury) because they were secretly carried \nto al-Mu\u02bftamid.\u201d The implication is that al-Muwaffaq himself already knew that his brother was siphoning off \nEgyptian funds into his private treasury.\n\n70.", "start_char_idx": 54503, "end_char_idx": 57966, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "238cfbe2-5c7f-43fe-a86a-e9a2135e062f": {"__data__": {"id_": "238cfbe2-5c7f-43fe-a86a-e9a2135e062f", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f4446608-bced-4eb6-9255-6a7e736ba773", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "54e3133b5301124cf20528ddb14e50eaaa9548c69b3bc3029149f7e58c9659ab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "caa1763f-c89f-452b-a882-87219ab6be65", "node_type": "1", "metadata": {}, "hash": "205a5163f7297e3c5d6f94d909a21f060e8372ac96e812a766c540bc96b28461", "class_name": "RelatedNodeInfo"}}, "text": "70.  Fa-da\u02bfat Ab\u0101 A\u1e25mad al-\u1e0dar\u016bra il\u0101 an kataba il\u0101 A\u1e25mad b. \u1e6c\u016bl\u016bn\u2026 (p 79). \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn  \u2022  30\n\ncollect the funds he had requested from Ibn \u1e6c\u016bl\u016bn.71 At first glance, it would seem that \nal-Maqr\u012bz\u012b\u2019s source, Ibn al-D\u0101ya, has misnamed al-Muwaffaq\u2019s envoy, confusing him with \nthe kh\u0101dim of al-Mu\u02bftamid who was took charge of the financial arrangements in 258/871 \nand whose ism appears on the Egyptian coins of the same year. On further investigation, \nhowever, it appears that Ni\u1e25r\u012br did make a second journey to Egypt, this time on behalf of \nal-Muwaffaq, in c. 262/875. \n\nAl-Muwaffaq evidently managed to coerce Ni\u1e25r\u012br, the caliph\u2019s kh\u0101dim and a senior \nfinancial official in the Abbasid financial system, into helping him to oust Ibn \u1e6c\u016bl\u016bn.72 Why \ndid al-Muwaffaq make the risky choice of the caliph\u2019s kh\u0101dim to lead the embassy to Mi\u1e63r? \nOne reason may have been that Ni\u1e25r\u012br\u2019s presence conveyed the impression that the caliph \nsanctioned al-Muwaffaq\u2019s appropriation of Egyptian wealth. Ni\u1e25r\u012br was also the bearer \nof seditious letters to Ibn \u1e6c\u016bl\u016bn\u2019s generals. The reader of al-Maqr\u012bz\u012b would assume that \nal-Muwaffaq himself was the signatory of these letters: and so he may have been. But it is \nalso possible that Mu\u02bftamid had been coerced by his brother into signing the letters. If this \nwere the case, Ni\u1e25r\u012br would have been a good choice as the messenger, because he could \nreassure the generals that his master the caliph was acting in their best interests. Forewarned \nof his arrival by al-Mu\u02bftamid, Ibn \u1e6c\u016bl\u016bn arrested the envoy in Egypt and confined him to \nhis quarters, to prevent him from making contact with the generals. Ibn \u1e6c\u016bl\u016bn then took \npossession of the letters that Ni\u1e25r\u012br was carrying and punished those who were implicated \nin the plot against him. \n\nBut Ibn \u1e6c\u016bl\u016bn could not solve his main dilemma. He found himself caught between the \ncompeting demands of the caliph, to whom he had existing financial obligations, and the \nnew demands made by his powerful brother. The caliph had reminded Ibn \u1e6c\u016bl\u016bn of his \nobligation to send the customary annual tribute of cash and other goods including \u1e6dir\u0101z, \nslaves, horses and wax (sham\u02bf) to the caliphal treasury. But the Tulunid decided to honour \nal-Muwaffaq\u2019s demands instead73 and sent him the province\u2019s annual tribute (or at least \na portion of it), amounting to the sum of between 1.2\u20132.2 million dinars, as well as other \n \n\n71.  Al-Maqr\u012bz\u012b (n.d., p. 179) has \u2018Ta\u1e25r\u012br\u2019, but this must be a scribal error for Ni\u1e25r\u012br, which is the spelling given \nin Ibn al-D\u0101ya\u2019s text (Ibn al-D\u0101ya 1953, p. 87).\n\n72.  As a major player in the events of 258 and a close associate of the caliph, Ni\u1e25r\u012br must have been fully \naware of, and was probably complicit in, the caliph\u2019s financial subterfuge.", "start_char_idx": 57963, "end_char_idx": 60795, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "caa1763f-c89f-452b-a882-87219ab6be65": {"__data__": {"id_": "caa1763f-c89f-452b-a882-87219ab6be65", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "238cfbe2-5c7f-43fe-a86a-e9a2135e062f", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "358b0539bb4dfe28fc63aa2631612b17cefabc5654bef16d819e354e12ebb761", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0629f6bb-832d-41bf-88eb-f656512340c8", "node_type": "1", "metadata": {}, "hash": "6df451c96998c3b8946834c4a3dbf18e836ffb0b30e319d28642e575f8455de8", "class_name": "RelatedNodeInfo"}}, "text": "Ni\u1e25r\u012br remained loyal to Mu\u02bftamid \nthroughout this period, as proved by his presence at Mu\u02bftamid\u2019s side in 269\u2013270/882-883, during the caliph\u2019s \nattempted flight to Egypt\u2014he also witnessed his tearful reaction to the news of Ibn \u1e6c\u016bl\u016bn\u2019s death in 270/883 \n(see al-Balaw\u012b 1939, pp. 291 and 357 respectively). \n\n73.  Gordon (2015 pp. 230\u2013231) says that al-Balaw\u012b (1939, pp. 80\u201381) notes that Ibn \u1e6c\u016bl\u016bn sent 1.2 million \ndinars to the imperial treasures in 262/875. But al-Balaw\u012b\u2019s text states that this was the sum that Ibn \u1e6c\u016bl\u016bn \nconsigned to Ni\u1e25r\u012br when he escorted him to the Egyptian border, before formally handing it over to Am\u0101j\u016br, \ngovernor of Syria. The next appearance Ni\u1e25r\u012br made in the story was when he delivered the 1.2 million dinars \nto al-Muwaffaq. It seems that Ibn \u1e6c\u016bl\u016bn diverted the sum which was annually sent to Mu\u02bftamid (m\u0101 jar\u0101 al-rasm \nbi-\u1e25amlihi\u2014al-Balaw\u012b 1953, p. 81) to al-Muwaffaq, taking great care to have witnesses record the full amount \nbefore handing Ni\u1e25r\u012br and the revenue over into Am\u0101j\u016br\u2019s care. Am\u0101j\u016br\u2019s task was to ensure the safe passage of \nthe envoy and his consignment through Syria en route to al-Muwaffaq\u2019s court. \n\n\n\n31  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\ncommodities that were customarily included in the annual remittances from Egypt.74  \nBy giving in to al-Muwaffaq\u2019s demands, Ibn \u1e6c\u016bl\u016bn broke the terms of his standing agreement \nwith al-Mu\u02bftamid.75 \n\nBut when Ni\u1e25r\u012br delivered the khar\u0101j to al-Muwaffaq, the latter declared himself dissatisfied \nwith the Tulunid\u2019s contribution.76 He wrote again to Ibn \u1e6c\u016bl\u016bn, this time in intemperate terms, \ncomplaining that he had received only a fraction of the amount he was due.77 Ibn \u1e6c\u016bl\u016bn was \nno doubt desperately disappointed by the failure of his attempt to mollify al-Muwaffaq by \nsending him funds. He adopted a tone of righteous indignation in his response to al-Muwaffaq, \nquerying the claim that there was an outstanding account that needed to be settled and \ndrawing attention to the great contribution he had made to the defence of the dawla and \nthe trouble he had taken to recruit the bravest soldiers to his army and to feed and equip \nthem. He claimed that all who showed loyalty to such a degree were deserving of recognition \nand promotion. Yet he, by contrast, had been subjected to demands in unnecessarily harsh \nterms. He reminded al-Muwaffaq that those who made demands on their inferiors, were \nexpected to accompany their requests with gifts and promises of favours. In raising this \ncomplaint, Ibn \u1e6c\u016bl\u016bn was in effect accusing al-Muwaffaq of failing to show the gratitude \nexpected of a master whose servant had excelled himself in his service. The charge of kufr\u0101n \nal-ni\u02bfma (ingratitude for benefits delivered) was a powerful one, which could be launched by \na complainant against both social superiors and social inferiors. \n\nIn the same letter, Ibn \u1e6c\u016bl\u016bn reminded al-Muwaffaq that he had broken the terms of \nthe succession agreement of 261/874 and that for this reason, the Muslim community was \nno longer obliged to render allegiance to him.78 He said that his senior amirs (awliy\u0101\u02be) had \nbegged him to remove his name from the khu\u1e6dba but claimed that he had chosen not to give \nin to their pleas.", "start_char_idx": 60796, "end_char_idx": 64025, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0629f6bb-832d-41bf-88eb-f656512340c8": {"__data__": {"id_": "0629f6bb-832d-41bf-88eb-f656512340c8", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "caa1763f-c89f-452b-a882-87219ab6be65", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "bdf25893a06257f2df1b0d6a19cb956ebbaa92e7e1e2dcd5167b2ee601b280b5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3e028e00-81fe-402d-92d7-329407f8f187", "node_type": "1", "metadata": {}, "hash": "3e664b31198e6fc23c9090eb59d2d58e590b5719fdf95761611ef844e6971448", "class_name": "RelatedNodeInfo"}}, "text": "Ibn \u1e6c\u016bl\u016bn also accused al-Muwaffaq of seeking to replace him as governor \nof Egypt, a charge that both he and al-Muwaffaq knew to be true. Finally he reminded him \nthat he commanded a powerful army that would prevail against all opponents in battle. The \ngeneral tone of the letter is one of outrage for wrongs done to him: but one also suspects that \nthe high emotion of Ibn \u1e6c\u016bl\u016bn\u2019s language was fuelled by anxiety\u2014his gamble had failed and \nhe now found himself in dispute with both al-Muwaffaq and al-Mu\u02bftamid.\n\n74.  Al-Maqr\u012bz\u012b (n.d., p. 179) gives the amount as 1.2 million dinars while Ibn Khald\u016bn (1284, p. 299) states \nthat the amount was 2.2 million. The question of the exact amount sent to al-Muwaffaq remains unresolved. \nThe total annual yield from Egypt was estimated at 4.3 million dinars by Bianquis (1998, p. 95), but without \nreferences. It is impossible to calculate the average amount of the annual tribute from Egypt accurately, due to \nthe inconsistency of different reports: moreover, the amount of revenue may have changed from year to year, \ndepending on the success of the harvests. \n\n75.  Al-Maqr\u012bz\u012b n.d., p. 179. \n76.  Ibn al-D\u0101ya 1953, p. 89: \u201che (al-Muwaffaq) said that the total sum amounted to many times the sum that \n\n(Ibn \u1e6c\u016bl\u016bn) conveyed to him in the care of Ni\u1e25r\u012br.\u201d It seems likely that al-Muwaffaq had specified the sum he \nwanted in his first message, but that Ibn \u1e6c\u016bl\u016bn had not remitted it in full. \n\n77.  The phrase is yaq\u016blu inna al-\u1e25is\u0101b yuj\u0101bu a\u1e0d\u02bfafa ma \u1e25umilat (al-Maqr\u012bz\u012b n.d., p. 178). \n78.  Here Ibn \u1e6c\u016bl\u016bn first articulated the grievance against al-Muwaffaq that subsequently drove him to \n\nconvene the \u2018Damascus Assembly\u2019 in 269/882 (see below). \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn  \u2022  32\n\nTo summarise the conclusions drawn so far about the events of 262/875\u2014the evidence \nstrongly suggests that al-Muwaffaq intended to get rid of Ibn \u1e6c\u016bl\u016bn from the outset. Although \nthe intense rivalry between two must have kicked off in the late 250s, they did not come \ninto direct conflict with one another until this year. By 262/875, al-Muwaffaq was already \nan experienced field general with many campaigns under his belt. He knew that Ibn \u1e6c\u016bl\u016bn \ncommanded a mighty army and that his capital was well defended. He realised that a military \nassault against Egypt would probably not succeed and that the best way to unseat Ibn \u1e6c\u016bl\u016bn \nwas to turn his own men against him. But once Ibn \u1e6c\u016bl\u016bn had frustrated the attempt to \nsubvert his generals, al-Muwaffaq was forced to challenge him directly. \n\nWhen al-Muwaffaq received Ibn \u1e6c\u016bl\u016bn\u2019s dismissive response, he ordered M\u016bs\u0101 b. Bugh\u0101 \nto drive the Tulunid out of Egypt and appoint Am\u0101j\u016br, the governor of Syria, in his place. \nAm\u0101j\u016br refused to accept the appointment, realising that his army was no match for Ibn \n\u1e6c\u016bl\u016bn\u2019s forces. M\u016bs\u0101 then marched against Egypt, reaching al-R\u0101fiqa, and Ibn \u1e6c\u016bl\u016bn began to \nconstruct fortifications in his capital to resist the new threat. But, in 264/877, M\u016bs\u0101 withdrew \nfrom Syria, due to lack of adequate funds for the payment of his soldiers and Am\u0101j\u016br died in \nthe same year.", "start_char_idx": 64026, "end_char_idx": 67179, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3e028e00-81fe-402d-92d7-329407f8f187": {"__data__": {"id_": "3e028e00-81fe-402d-92d7-329407f8f187", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0629f6bb-832d-41bf-88eb-f656512340c8", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "4110ced5b4b6b6ef46d84c0c4599f4f2a0aa0c86a534e97389b247d66e95d549", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3b6e7677-1815-43a5-9a43-6dd880d15887", "node_type": "1", "metadata": {}, "hash": "79f8ef8658e4f5a18e5d882eb75856a44155e46bed688a667508319681a8fa8b", "class_name": "RelatedNodeInfo"}}, "text": "Ibn \u1e6c\u016bl\u016bn\u2019s next step was novel. In a tactical move that must have been intended to \nfrustrate any future threat from Syria, he took advantage of Am\u0101j\u016br\u2019s death and M\u016bs\u0101\u2019s \nwithdrawal to fill the Syrian power vacuum himself. He marched northwards, rapidly taking \nover Am\u0101j\u016br\u2019s territories and appointing his own governors to Syrian cities and created a \nbuffer zone between his core lands in Egypt and those of his enemies in Iraq. By the time he \nwas forced to return to Egypt from Tarsus in 265/878 to deal with his son\u2019s rebellion, he had \nconsolidated Tulunid authority over Syria.\n\n9. Dinars of 265/878 bearing Ibn \u1e6c\u016bl\u016bn\u2019s name \n\nAt this point we come to another numismatic crux. In 265/878, gold coins were struck in \nMi\u1e63r and al-R\u0101fiqa bearing the name A\u1e25mad b. \u1e6c\u016bl\u016bn below that of the caliph al-Mu\u02bftamid \non the reverse field, with al-Mufawwa\u1e0d\u2019s title placed below the obverse field. Such coins \nwere struck in these and other mints for the remainder of Ibn \u1e6c\u016bl\u016bn\u2019s life.79 Why did his \nname appear on these dinars and what did it signify? To address this question, we begin by \nreviewing the precious metal coinage struck in the region from 259\u2013265/872-878, in order to \nestablish a context for the new inscription.80\n\nFrom 259\u2013260/872-873, the mint of Mi\u1e63r produced a small supply of precious metal coins, \nbut no Mi\u1e63r dinars are known dated to 261\u2013262/874-875.81 This raises the question of how \nIbn \u1e6c\u016bl\u016bn remitted the revenue due to the caliph in those two years. Mi\u1e63r dinars are known \n\n79.  For the dinars of 265 see Kazan 1983, p. 288, no. 401 (al-R\u0101fiqa); and Ibr\u0101h\u012bm 2005 (Mi\u1e63r). The Mi\u1e63r dinar \nis held in the Petrie Museum of Egyptian Archaeology, UCL, item no. 49711 (see http://petriecat.museums.\nucl.ac.uk/detail.aspx). Both mints struck dinars every year from 265\u2013270 (see Grabar 1957 and Nicol 2007). In \naddition, a dinar is known from \u1e24ims dated 266 (Nicol 2007, \u2018\u1e6c\u016bl\u016bnids\u2019, no. 1) as well as dinars and dirhams from \nDimashq.\n\n80.  For a review of precious metal coinage from the region struck before 259, see above, Section 5. \n81.  Bates n.d., p. 8.\n\nhttp://petriecat.museums.ucl.ac.uk/detail.aspx\nhttp://petriecat.museums.ucl.ac.uk/detail.aspx\n\n\n33  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nfor the year 263/876, but these coins bear Ja\u02bffar\u2019s ism, rather than his title (al-Mufawwa\u1e0d), \nwhich appeared on all Abbasid precious metal coinage struck in the Maghrib from 262/875 \nonwards. The exceptional occurrence of Ja\u02bffar\u2019s ism in the inscriptions of the Mi\u1e63r coins of \n263/876 requires an explanation.\n\nBates has suggested that Ibn \u1e6c\u016bl\u016bn may have refused to make the bay\u02bfa to Ja\u02bffar b. \nal-Mu\u02bftamid as heir apparent in 261/874, because he was displeased by al-Muwaffaq\u2019s \nsimultaneous appointment as second in line to the throne.", "start_char_idx": 67182, "end_char_idx": 69949, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3b6e7677-1815-43a5-9a43-6dd880d15887": {"__data__": {"id_": "3b6e7677-1815-43a5-9a43-6dd880d15887", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3e028e00-81fe-402d-92d7-329407f8f187", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "cdee164a635b355f2bd5b51b1e2772a746f26d3c77d25041bc34f30591371613", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "16e577d7-1a74-4640-aca5-7811e2d364fb", "node_type": "1", "metadata": {}, "hash": "cf6a4cb6ac2cb8e105d302aa42aad64e881e188ff80595db1d4165bacd6eee6f", "class_name": "RelatedNodeInfo"}}, "text": "Yet our sources provide no \nevidence that Ibn \u1e6c\u016bl\u016bn and al-Muwaffaq were in dispute with each other before the \nsuccession arrangements were made.82 On the other hand, Ibn \u1e6c\u016bl\u016bn did divert the annual \ncaliphal tribute to al-Muwaffaq\u2019s treasury in the following year, 262/875. Al-Mu\u02bftamid \ntried to prevent the diversion of Egyptian funds away from Samarra and must have been \ndeeply aggrieved by Ibn \u1e6c\u016bl\u016bn\u2019s decision to send funds to al-Muwaffaq. It is quite likely that \nthe positive relationship they had enjoyed hitherto was soured by these events. In these \ncircumstances, it is conceivable that Ibn \u1e6c\u016bl\u016bn commissioned dies to be made for the mint \nof Mi\u1e63r without Ja\u02bffar\u2019s new title as a sign of his displeasure with the caliph. Whatever the \ntruth of the matter, the dies for the dinars of 263/876 must have been made in Mi\u1e63r, rather \nthan Samarra, suggesting that the days when the caliph supplied dies for the Mi\u1e63r mint had \ncome to an end. However the quarrel with the caliph, if such it was, did not last long. Mi\u1e63r \ndinars with standard inscriptions, including Ja\u02bffar\u2019s title al-Mufawwa\u1e0d, were struck in small \nquantities in 264/877 and early 265/878.83\n\nWhy did Ibn \u1e6c\u016bl\u016bn issue dinars that bore his own ism and patronymic in 265/878? These \nwere not the first Tulunid coins struck in Syria. A copper fals struck in Damascus in 264/877, \nshortly after the Tulunid occupation of the Syrian capital, bears Ibn \u1e6c\u016bl\u016bn\u2019s ism A\u1e25mad.84 \nSince no coppers had been struck in the city during Am\u0101j\u016br\u2019s governorship, we may assume \nthat one reason for the named Tulunid issue of 264/877 was to mark the inauguration of the \nnew regime. The inclusion of the caliph\u2019s name on the dinars of the following year suggests \nthat the Ibn \u1e6c\u016bl\u016bn did not strike these coins as a declaration of his independence from the \nAbbasid regime. Although there is no evidence to support the idea that Ibn \u1e6c\u016bl\u016bn considered \nhimself a rebel against the Abbasids,85 however, the new inscription did coincide with his \noccupation of Syria and must have been intended to publicise the significant expansion of \nthe Tulunid state. Ibn \u1e6c\u016bl\u016bn\u2019s initiative was prefigured by rapid changes that occurred in \nthe naming practices of other Abbasid mints in this period. The Saffarid Ya\u02bfq\u016bb b. Layth had \n\n82.  It is hard to understand why Ibn \u1e6c\u016bl\u016bn would have refused to acknowledge the appointment of Mu\u02bftamid\u2019s \nson, if he was disturbed by al-Muwaffaq\u2019s appointment as second in line to the throne. Moreover, as we know \nfrom Ibn \u1e6c\u016bl\u016bn\u2019s letter, al-Muwaffaq\u2019s title was included in the Egyptian khu\u1e6dba (see Section 8).\n\n83.  Bates n.d., p. 9.\n84.  See Nicol 2007, \u2018\u1e6c\u016bl\u016bnids\u2019, no. 3. The defective specimen described by Nicol lacks the decade, but has \n\nbeen assigned, presumably on the evidence of style and historical context, to the year 264/877.\n85.  Ibn al-\u02bfAdim claims that Ibn \u1e6c\u016bl\u016bn cut the route to Baghdad and ceased sending revenue to al-Mu\u02bftamid \n\nat this time, but he is probably confusing events in 265\u2013266/878-879 with those of 269/882, when the Tulunid \nwas once again in dispute with al-Muwaffaq (see Ibn al-\u02bfAd\u012bm 1988\u20131989, p. 826). Bonner (2010b, p.", "start_char_idx": 69950, "end_char_idx": 73085, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "16e577d7-1a74-4640-aca5-7811e2d364fb": {"__data__": {"id_": "16e577d7-1a74-4640-aca5-7811e2d364fb", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3b6e7677-1815-43a5-9a43-6dd880d15887", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "2b890a8d6ee944aa52e7e7c07d5c84532ed03ec2e29727be5010e8cb48791767", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c38a6acd-12f1-461f-b2cb-4e0ccd549850", "node_type": "1", "metadata": {}, "hash": "810a542d27c8712b5abd2095c2942bcc9b1c3ac833367cbe0441fe9fdcabb656", "class_name": "RelatedNodeInfo"}}, "text": "826). Bonner (2010b, p. 320) notes \nthat Ibn \u1e6c\u016bl\u016bn assumed the prestigious title mawl\u0101 am\u012br al-mu\u02bemin\u012bn \u201cafter 265/878,\u201d which suggests that \nrelations with Mu\u02bftamid continued to be amicable after this year.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn  \u2022  34\n\nalready begun to put his own name on his coins from the late 250s/860s and the various amirs \nwho governed Nishapur, like \u02bfAbdall\u0101h al-Khujust\u0101n\u012b and R\u0101fi\u02bf b. Harthama, followed suit in \nthe 260s/870s: this is a process that is not yet well understood and deserves further study.86 \n\n10. The Events of 268\u2013269/881-883\n\nAfter Ibn \u1e6c\u016bl\u016bn was forced to return to Egypt in 265/878, al-Muwaffaq\u2019s efforts to \nundermine Ibn \u1e6c\u016bl\u016bn\u2019s authority in Syria began to bear fruit. Lu\u02belu\u02be, Ibn \u1e6c\u016bl\u016bn\u2019s mawl\u0101 and \nhis governor of al-R\u0101fiqa, renounced his allegiance to the Tulunids and fled to al-Muwaffaq \nwith his army. As an intriguing aside to this major event, it should be noted that the coins \nof al-R\u0101fiqa dated to the year 268/881 bear the name Lu\u02belu\u02be below that of A\u1e25mad b. \u1e6c\u016bl\u016bn \non the reverse.87 There is little to guide our understanding of the background to this new \ninscription. Did Lu\u02belu\u02be\u2019s name appear on the coins to indicate that he was responsible for \ncollecting the caliphal tax revenues due from al-R\u0101fiqa (as in the case of Ni\u1e25r\u012br\u2019s name which \nappeared on the Mi\u1e63r coins of 258/871)? Should the coins be seen as an attempt at political \nself-assertion, immediately prior to Lu\u02belu\u02be\u2019s defection? If so, it is strange that Lu\u02belu\u02be took care \nto include Ibn \u1e6c\u016bl\u016bn\u2019s name and patronymic. As in the case of Ibn \u1e6c\u016bl\u016bn\u2019s named coins of \n265/878, it is impossible to answer this question with certainty. Perhaps Lu\u02belu\u02be\u2019s coin should \nbe taken as a sign of the extent to which powerful local rulers, even those who were city \ngovernors rather than regional governors, were becoming aware of the value of the coinage \nas a means of asserting their presence in the regions they governed.\n\nLu\u02belu\u02be\u2019s defection caused a further deterioration in relations between Ibn \u1e6c\u016bl\u016bn and \nal-Muwaffaq. After al-Muwaffaq\u2019s allies had arrested al-Mu\u02bftamid in 269/882, preventing him \nfrom fleeing to Ibn \u1e6c\u016bl\u016bn, the latter declared al-Muwaffaq unfit for his office and convened a \ngroup of \u02bfulam\u0101\u02be in Damascus to ratify his declaration, with mixed results.88 A year after the \nmeeting in Damascus, A\u1e25mad b. \u1e6c\u016bl\u016bn was dead.\n\n11. Conclusions \n\nAlthough the coinage inscriptions offer insights into relations between the Abbasids \nand Ibn \u1e6c\u016bl\u016bn, many issues surrounding the production and use of Egyptian coinage and \nthe raising and distribution of Egyptian revenue in the Tulunid period remain obscure. For \nexample, we do not always know in which form the \u2018money\u2019 owed to the Abbasids was paid: \nwhether in gold coin or in bullion or in coinage of other denominations. Given the imprecision \nand sparseness of the textual source material, we cannot be sure that the amounts recorded \nin dinars were always remitted in Islamic gold coins. The sums of dinars quoted in some of \nour sources may have been cited as a money of account, rather than quantities of individual \n \n\n86.", "start_char_idx": 73062, "end_char_idx": 76221, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c38a6acd-12f1-461f-b2cb-4e0ccd549850": {"__data__": {"id_": "c38a6acd-12f1-461f-b2cb-4e0ccd549850", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "16e577d7-1a74-4640-aca5-7811e2d364fb", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "de08806080811386a90d14b40d4116031a7db25ac38ef9668c30c17c42d5c9e6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b8989776-10ef-45f3-a6b2-7f4824b70373", "node_type": "1", "metadata": {}, "hash": "6c5b1626fb336d48661e3b15b6472eb2936a7a1c615b01a5e1d515b60b5b5a4e", "class_name": "RelatedNodeInfo"}}, "text": "Ya\u02bfq\u016bb the Saffarid began striking coins bearing his own ism in the mid-250s/860s (for a dirham of Fars \ndated 256/869, see Nicol 2012, no. 714)\u2014a dirham of the same mint dated 255/870 which also bears his ism is \nreported to be in a private collection. It is reasonably safe to conclude that these early Saffarid issues from Fars \nwere struck from Ya\u02bfq\u016bb\u2019s own dies, given the parlous state of his relations with the Abbasids.\n\n87.  See Nicol 2007, nos. 8\u20139. \n88.  See Bonner (2010a) for an in-depth discussion of the so-called Damascus Assembly.", "start_char_idx": 76223, "end_char_idx": 76770, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b8989776-10ef-45f3-a6b2-7f4824b70373": {"__data__": {"id_": "b8989776-10ef-45f3-a6b2-7f4824b70373", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c38a6acd-12f1-461f-b2cb-4e0ccd549850", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "3e47589523de2522e22593f2e4419236df97dabfa01170685dcdd41e47ce0ed0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac95c55f-282e-4e2d-8997-ad3350aed5c9", "node_type": "1", "metadata": {}, "hash": "7053c28d606351c6ce86faf3f1af9233f7b0fa5c63df60d186db5b07cc40ca14", "class_name": "RelatedNodeInfo"}}, "text": "See Bonner (2010a) for an in-depth discussion of the so-called Damascus Assembly.\n\n\n\n35  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\ncoins. This means that it is difficult to correlate the estimated output of the mint of Mi\u1e63r \n(which seems to have been low in the first years of Ibn \u1e6c\u016bl\u016bn\u2019s governorship, judging by \nthe numbers of surviving specimens) with the amount of Egyptian revenue received by the \ncaliph and his brother. \n\nA\u1e25mad b. \u1e6c\u016bl\u016bn played an important role in the history of the Abbasid caliphate as the \nfirst Turkish amir to leave the Iraqi centre and construct a stable polity in a major imperial \nprovince. His career reflects the conditions of a new phase in the evolution of the caliphal \nstate, which began with the murder of al-Mutawakkil. Abbasid authority became progressively \ndiminished as local rulers began to encroach upon caliphal lands and eventually, with the \nBuyid capture of Baghdad in 334/945, the temporal power of the caliphate was completely \neclipsed. The Tulunid interval represents an intermediate stage in the transition from a \nstrong unitary state to the political fragmentation of the fourth/tenth century. In the second \nhalf of the third/ninth century, the Abbasids retained enough authority to keep a grip on \nthe central Islamic lands, but they did so at the expense of having to negotiate working \nrelationships with regional actors like Ibn \u1e6c\u016bl\u016bn.89 \n\nIbn \u1e6c\u016bl\u016bn was the first Turkish amir in Abbasid service to establish a measure of autonomous \nagency within a province of the Abbasid state. This article has attempted to sort out the \npolitical history of Ibn \u1e6c\u016bl\u016bn\u2019s career with a particular focus on his relations with the caliph \nal-Mu\u02bftamid and his brother al-Muwaffaq. Some aspects of this triangular relationship have \nremained obscure until now, in spite of the best efforts of several scholars, largely due to two \nfactors: the failure to utilize the available numismatic evidence;90 and a reluctance to explore \nthe complex historiography of the written record for the Tulunids, in particular the work of \nIbn al-D\u0101ya and al-Balaw\u012b. Tulunid historiography is a wearisome but not overwhelmingly \nchallenging subject: a comprehensive comparative survey of the common patterns within, \nand intertextual links between, the main sources outside the s\u012bra tradition (among them \nal-Kind\u012b, al-Ya\u02bfq\u016bb\u012b, Ibn Khald\u016bn, Ibn al-\u02bfAd\u012bm and al-Maqr\u012bz\u012b) is much needed.91 \n\nFinally, a few thoughts on one of the fundamental questions governing Ibn \u1e6c\u016bl\u016bn\u2019s rise to \npower\u2014how did he legitimize his rule in Egypt (and later in Syria), given the recent precipitous \ndecline of caliphal power and his status as a member of the Samarran Turkish community? \nWhen he arrived in Egypt in 254/868, Ibn \u1e6c\u016bl\u016bn suffered from a chronic deficit of political \n \n\n89.  See Bonner 2010b for the notion of the \u2018intermediate stage\u2019 in the decline of the unitary state. \n90.  The Islamic historian\u2019s disinclination to make full use of the evidence of the coinage is understandable. \n\nFor the non-numismatist, the numismatic literature is difficult to master, especially now that so much material \nis available online. Even when one has a grasp of the relevant material, there is little reliable guidance as to its \nproper use. \n\n91.  It is puzzling that little serious work has been done on the historiography of the Tulunids since Becker \naddressed the issue at the beginning of the 20th century. Current academic fashion is one factor. The compulsion \nto publish accessible scholarship that engages with live macrohistorical issues, such as, in this case, the \nmodalities of the disintegration of the unitary Abbasid state, is strong in today\u2019s academic environment. A \nworthy historiographical study of a tradition that is partial, fragmented, and, for the most part, much later than \nthe events it describes, would be unlikely to win much recognition for its author.", "start_char_idx": 76689, "end_char_idx": 80589, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac95c55f-282e-4e2d-8997-ad3350aed5c9": {"__data__": {"id_": "ac95c55f-282e-4e2d-8997-ad3350aed5c9", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b8989776-10ef-45f3-a6b2-7f4824b70373", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "15f795241d292d7eea40f93f81b514eb1c952bbf19e4f1c246d90dd71ed65559", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6a717aff-180d-4cd7-bbc3-c37e1958726e", "node_type": "1", "metadata": {}, "hash": "3e8ec1db2a3a4489b1b808da7dc6364c45eaee6d075465de2132353a78b89e38", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn  \u2022  36\n\ncapital.92 As the son of a deracinated Turkish lord who had been sold into slavery and given \nas a gift to the caliph al-Ma\u02bem\u016bn at the beginning of the third/ninth century, he had no \naccess to (and probably little conception of) any tradition of regnal authority that might \nhave helped him establish and sustain his authority. Unlike the Samanids of Transoxania, for \nexample, who had already spent half a century consolidating their grip over western Central \nAsia when Ibn \u1e6c\u016blun entered Fus\u1e6d\u0101\u1e6d, he was not a local nobleman with a genealogy that he \ncould exploit to his own political ends. Nor did he have access to the longstanding tradition \nof Persian kingship to which the Samanids and their Buyid contemporaries, in their different \nways, both claimed to be heirs.93 Ibn \u1e6c\u016bl\u016bn\u2019s only recourse was to a tradition of pious Islamic \nauthoritarianism which would allow him to refashion himself in the image of an ideal Muslim  \nsovereign, who practiced just rule, in close collaboration with pious Muslim scholars.94 Close \nalignment with the world of the pious scholar also helped him to maintain the illusion \nthat he was a faithful servant of the Abbasid caliph, rather than a powerful regional ruler \nwho commanded substantial military and economic resources. The Egyptian s\u012bra tradition, \nwhatever its shortcomings as a source for annalistic history, provides persuasive testimony \nfor Ibn \u1e6c\u016bl\u016bn\u2019s efforts to cast himself in this mold. \n\nDid Ibn \u1e6c\u016bl\u016bn also seek to present himself as a gh\u0101z\u012b warrior, the defender of the northern \nfrontier against the Byzantine enemy, as a boost to his image as a righteous Muslim ruler? \nAccording to the s\u012bra he had spent time in his early youth taking part in ghazaw\u0101t against \nthe Byzantines and was deeply attracted to the gh\u0101z\u012b ideal. Ibn al-Ath\u012br tells us that soon \nafter he arrived in Egypt he asked to be appointed governor of Tarsus, which indicates \nthat he had not lost his enthusiasm for the frontier by the late 250s/860s (see Section 7). \nWhether he had the opportunity to demonstrate his commitment to jih\u0101d effectively in \nlater years is doubtful. His interventions in the thugh\u016br were not particularly successful \nand he never personally led a campaign against the Christian enemy.95 But it is true that \nhe used the language of the gh\u0101z\u012b quite freely, calling for jih\u0101d against no less powerful a \nfigure than al-Muwaffaq towards the end of his life. We should also bear in mind that after \n258/871, the thugh\u016br represented for Ibn \u1e6c\u016bl\u016bn not only a spiritual ideal, but also a source \nof revenue. Al-Muwaffaq appears to have tried to frustrate Ibn \u1e6c\u016bl\u016bn\u2019s attempts to fulfill \nhis role as the \u1e63\u0101\u1e25ib al-khar\u0101j of the frontier region by appointing his own governors to the \nregion. Ibn \u1e6c\u016bl\u016bn\u2019s interest in the region must have been sharpened by his financial interests \nas well as a desire to counter al-Muwaffaq\u2019s persistent interference.\n\n92.  The phrase is Gordon\u2019s: see Gordon 2015 (pp. 240\u2013252) for an excellent discussion of Ibn \u1e6c\u016bl\u016bn\u2019s strategies \nof self-legitimization. \n\n93.  See, among other useful studies, Bosworth 1978.\n94.  Gordon, 2015, points to Ibn \u1e6c\u016bl\u016bn\u2019s efforts to create his credentials as a pious Muslim ruler, including \n\ndispensation of justice through the ma\u1e93\u0101lim courts, good works (such as the hospital [m\u0101rist\u0101n] and his \nenormous new mosque), and the cultivation of good relations with the most important community leaders, like \nthe chief q\u0101\u1e0d\u012b. \n\n95.  See Bonner 2010a and Gordon 2017b for mildly divergent views on Ibn \u1e6c\u016bl\u016bn\u2019s \u2018jih\u0101d\u2019.", "start_char_idx": 80593, "end_char_idx": 84216, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6a717aff-180d-4cd7-bbc3-c37e1958726e": {"__data__": {"id_": "6a717aff-180d-4cd7-bbc3-c37e1958726e", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac95c55f-282e-4e2d-8997-ad3350aed5c9", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "c348cf60c7e5419387026f330ac1d9c4169994f761fae33fc5841a913a5cdb35", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3d9c3a50-fe7e-4e8e-8b81-4f35aae14487", "node_type": "1", "metadata": {}, "hash": "d4af6ba810a02c79d61cd2f05f3f2bcf3173b80efe7042c156ba7e561565e681", "class_name": "RelatedNodeInfo"}}, "text": "37  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nDid Ibn \u1e6c\u016bl\u016bn intend to create a dynasty that would rule Egypt and Syria after his death? \nHe did appoint his son as his heir apparent, which shows that he anticipated continuity of \nrule among his descendants. But there is nothing to indicate that he invested heavily in the \nnotion of dynastic identity, in the way that his Iranian contemporaries did. \n\nHowever, one intriguing piece of numismatic evidence suggests that he went some way \ntowards creating an emblem of his family\u2019s collective identity. A series of copper coins struck \non his authority in Mi\u1e63r between 257\u2013259/870-873 bear no names: neither the title of the \ncaliph, nor the ism of Ibn \u1e6c\u016bl\u016bn himself (see figure 1).96 But they do contain an enigmatic \ngraphic sign at the bottom of the obverse consisting of a rhombus lying on its longer axis, \nwhich is flanked by a number of vertical lines to either side. The sign may have been modeled \non the tamghas employed on some copper issues struck by the early Abbasid governors of \nTransoxania.97 The same sign recurs on coppers bearing A\u1e25mad\u2019s name, which were struck \nin the region of the thugh\u016br in the 260s/870s (see figure 2).98 A Central Asian tamgha of a \ndifferent design was also employed on the copper coinage struck by Mu\u1e25ammad b. Tughj \n(323\u2013334/934-945), the founder of the regime of the Ikhshidids, the next ruling family to \ngovern Egypt after the demise of the Tulunids. Like Ibn \u1e6c\u016bl\u016bn, Ibn Tughj was a Turk, though \nof Farghanan rather than inner Asian, origin.99 Both tamghas seem to have belonged to an \n\u2018invented tradition\u2019, sourced from the coinage imagery of second/eighth-century Central \nAsia, which was appropriated by these amirs to provide themselves with an originary foothold \nin the Central Asian region. Both the intention behind such collective symbols of identity and \ntheir effectiveness are difficult to gauge in the absence of any other objects bearing these \nsymbols. The choice of Central Asian tamghas, or approximations to them, hints that both \nTulunids and Ikhshidids recognized that these symbols resonated with some aspects of the \nidentity they had created for themselves as servants of the Abbasid state. \n\n96.  See Grabar 1957, p. 10, no. 17.\n97.  See the mintless issue of Ab\u016b Muslim (Nastich 2012, fig. 4b) and the issue of al-\u1e62\u0101gh\u0101niy\u0101n dated 146/763 \n\n(Nastich 2012, fig. 13). Both these coppers have horizontal lozenges with palmettes to either side. \n98.  See Miles 1956, no. 20. A recent specimen of this type offered for sale in the Bruno Peus auction of 7 \u20139 \n\nNovember 2012, identifies the date of issue as 2(6)4/877 and the mint as al-thugh\u016br al-sh\u0101miyya (Peus 2012, no. \n1471).\n\n99.  Bacharach 2015, pp. 34\u201336.\n\nFigure 1: Fals of Mi\u1e63r 258 AH  \n(Zeno no. 71755)\n\nFigure 2: Fals of al-Thugh\u016br  \nal-sh\u0101miyya 2(6?)4 AH (Zeno no. 134791)", "start_char_idx": 84220, "end_char_idx": 87078, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3d9c3a50-fe7e-4e8e-8b81-4f35aae14487": {"__data__": {"id_": "3d9c3a50-fe7e-4e8e-8b81-4f35aae14487", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6a717aff-180d-4cd7-bbc3-c37e1958726e", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "c4af04eb05b0876f5daa5c48123f0be6a1b731ba27f14a854ce479171edb47b8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "58281fa7-48d2-49c2-82d1-7ae34825f3c2", "node_type": "1", "metadata": {}, "hash": "d9978df3d7f2a77ed517f555bdab5f0af2a6072638ad306146498c73e8d48ba4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn  \u2022  38\n\nBibliography\n\nBacharach, J., Islamic History through Coins: An Analysis and Catalogue of Tenth-Century \nIkhshidid Coinage, American University in Cairo, 2nd edition, revised and expanded, \nCairo, 2015 (http://www.aucpress.com/p-3026-islamic-history-through-coins.aspx).\n\nal-Balaw\u012b, S\u012brat A\u1e25mad b. \u1e6c\u016bl\u016bn, ed. M. Kurd \u02bfAl\u012b, Damascus, 1939. \n\nBalog, P., Umayyad, \u02bfAbbasid and \u1e6c\u016bl\u016bnid Glass Weights and Vessel Stamps (ANS \nNumismatic Studies no. 13), New York, 1976.\n\nBates, M.L., Egyptian Coinage in the Tulunid Period: The Coinage of Egypt in the Time of \nA\u1e25mad b. \u1e6c\u016bl\u016bn, (unpublished manuscript= Bates n.d.) \n\nBecker, C.H., Beitr\u00e4ge zur Geschichte \u00c4gyptens unter dem Islam, vol. 2, Strasburg 1902\u2013\n1903, pp. 149\u2013198.\n\nBianquis, T., \u201cAutonomous Egypt from Ibn \u1e6c\u016bl\u016bn to K\u0101f\u016br, 868\u2013969,\u201d in The Cambridge \nHistory of Egypt, vol. 1, ed. C.F. Petry, Cambridge, 1998, pp. 86\u2013119.\n\nBonner, M., \u201cIbn \u1e6c\u016bl\u016bn\u2019s Jihad: The Damascus Assembly of 269/883,\u201d Journal of the \nAmerican Oriental Society 130/4 (2010), pp. 573\u2013605 (= Bonner 2010a).\n\nBonner, M., \u201cThe waning of empire, 861\u2013945,\u201d in The New Cambridge History of Islam,  \nvol. 1, ed. C.F. Robinson, 2010, pp. 305\u2013359 (= Bonner 2010b). \n\nBosworth, C.E., \u201cThe Heritage of Rulership in Early Islamic Iran and the Search for Dynastic \nConnections with the Past,\u201d Iranian Studies 11 (1978), pp. 7\u201334.\u2028\n\nCrone, P., \u201cMa\u02bf\u016bna,\u201d in Encyclopaedia of Islam, 2nd ed., (online version), 2012.\n\nDarley-Doran, R.E. et al., \u201cSikka\u201d in Encyclopaedia of Islam, 2nd ed., (online version), 2012. \n\nFahmy, \u02bfA., \u2018Al-\u1e63inaj al-\u1e6d\u016bl\u016bniyya wa al-sikka al-ikhsh\u012bdiyya wa al-jad\u012bd f\u012bhim\u0101\u2019, Baghdad, \n1957, pp. 2\u201313 + plates. \n\nGordon, M., The Breaking of a Thousand Swords: A History of the Turkish Military of \nSamarra, A.H. 200-275/815-889 C.E., State University of New York Press, 2001.\n\nGordon, M., \u201cIbn \u1e6c\u016bl\u016bn, al-Qa\u1e6d\u0101\u02bei\u02bf, and the legacy of Samarra,\u201d Beitr\u00e4ge zur islamischen \nKunst und Arch\u00e4ologie, vol. 4, ed. J. Gonnella et al., 2014, pp. 63 \u201377. \n\nGordon, M., \u201cA\u1e25mad b. \u1e6c\u016bl\u016bn and the politics of deference,\u201d Islamic cultures, Islamic \ncontexts: essays in honor of Professor Patricia Crone, eds., B. Sadeghi, et al., Brill, \n2015, pp. 229\u2013256.\n\nGordon, M., \u201cA\u1e25mad b. \u1e6c\u016bl\u016bn,\u201d Encyclopaedia of Islam, 3rd edition (online version), 2017  \n(= Gordon 2017a)\n\nhttp://www.aucpress.com/p-3026-islamic-history-through-coins.aspx", "start_char_idx": 87082, "end_char_idx": 89514, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "58281fa7-48d2-49c2-82d1-7ae34825f3c2": {"__data__": {"id_": "58281fa7-48d2-49c2-82d1-7ae34825f3c2", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3d9c3a50-fe7e-4e8e-8b81-4f35aae14487", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "de770f53a28a2ef9046852ec548b75a4c4c2bc74f8b2e609fddb3d8674bde5f8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "da732bf4-b75f-493a-be6b-d1e1c6a5a937", "node_type": "1", "metadata": {}, "hash": "18feac02b4a2b6cb9a22e4befef8f7ffcecb33702fa4f21daf935c332a305337", "class_name": "RelatedNodeInfo"}}, "text": "39  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nGordon, M., \u201cAhmad ibn Tulun and the Campaigns into Syria,\u201d in In the House of \nUnderstanding: Histories in Memory of Kamal S. Salibi, eds. \u02bfAbdul Rahim Abu \nHusayn, Tarif Khalidi and Suleiman A. Mourad, Beirut, 2017, pp. 523-548 (= Gordon \n2017b).\n\nGrabar, O., The Coinage of the \u1e6c\u016bl\u016bnids (American Numismatic Society Numismatic Notes \nand Monographs), New York, 1957. \n\nHamidullah, M., Kit\u0101b al-dhakh\u0101\u02beir wa al-tu\u1e25af, Kuwait, 1959.\n\nHassan, Z.M., Les Tulunides: \u00e9tude de l\u2019\u00c9gypte musulmane \u00e0 la fin du ixe si\u00e8cle, 868\u2013905, \nParis, 1933.\n\nHassan, Z.M., \u201cA\u1e25mad b. \u1e6c\u016bl\u016bn,\u201d Encyclopaedia of Islam, 2nd edition, (online version), 2012.\n\nIbn al-\u02bfAd\u012bm, Bughyat al-\u1e6dalab f\u012b ta\u02ber\u012bkh \u1e24alab, vol. 2, ed. S. Zakkar, Damascus, 1988\u20131989.\n\nIbn al-Ath\u012br, Al-k\u0101mil f\u012b al-ta\u02ber\u012bkh, ed. M. Daqq\u0101q, Beirut, 1998. \n\nIbn al\u2013D\u0101ya, S\u012brat A\u1e25mad b. \u1e6c\u016bl\u016bn, in Ibn Sa\u02bf\u012bd, Al-mughrib f\u012b \u1e25ul\u0101 al-Maghrib, eds. M.H. \nZak\u012b et al., Fus\u1e6d\u0101\u1e6d, 1953.\n\nIbn Khald\u016bn, Kit\u0101b al-\u02bfibar, vol. 4, Fus\u1e6d\u0101\u1e6d, 1284. \n\nIbr\u0101h\u012bm, \u02bfAbd al-Ra\u1e25\u012bm, \u201cD\u012bn\u0101r \u1e6d\u016bl\u016bn\u012b nadir \u1e0darb Mi\u1e63r sanata 265 H.,\u201d Annales \nislamologiques 39 (2005), pp. 9\u201317.\n\nIlisch, L. \u201cStempelver\u00e4nderungen an islamischen M\u00fcnzen des Mittelalters als Quelle \nf\u00fcr M\u00fcnzst\u00e4ttenorganisation,\u201d in Proceedings of the 9th international congress of \nnumismatics, Louvain-la-Neuve, 1979, pp. 777\u2013783.\n\nKazan, W., Islamic Coins, Beirut, 1983. \n\nKennedy, H.N., The Prophet and the Age of the Caliphates, London, 1986.\n\nKennedy, H.N., \u201cThe Decline and Fall of the First Muslim Empire,\u201d Der Islam 81 (2004), pp. \n3\u201330.\n\nKennedy, H.N., \u201cal-Muwaffa\u1e33,\u201d in Encyclopaedia of Islam, 2nd ed., (online version), 2012. \n\nAl-Kind\u012b, Wul\u0101t mi\u1e63r, ed. H. Nassar, Beirut (Dar Sadir), n.d. \n\nLe Strange, G., The Lands of the Eastern Caliphate, Cambridge, 1930. \n\nal-Maqr\u012bz\u012b, Al-maw\u0101\u02bfi\u1e93 wa al-i\u02bftib\u0101r f\u012b dhikr al-khi\u1e6da\u1e6d wa al-\u0101th\u0101r, vol. 2, Baghdad, \n(al-Muthanna Library), n.d. (= al-Maqr\u012bz\u012b n.d.)\n\nal-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab, vol. 4, Beirut (Dar al-Andalus), 1966.", "start_char_idx": 89517, "end_char_idx": 91516, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "da732bf4-b75f-493a-be6b-d1e1c6a5a937": {"__data__": {"id_": "da732bf4-b75f-493a-be6b-d1e1c6a5a937", "embedding": null, "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6997", "node_type": "4", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "e1da4c5a82fa9f95fd35fd6e30e4f01596cc9781cd0f44ddc98ddce48f6b2077", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "58281fa7-48d2-49c2-82d1-7ae34825f3c2", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "5d05268a10b8d32117e39adf00ec4aaa22055cfe8f6025d2e0f2d59d70639613", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a9c7047d-c1d5-4add-bd26-d60a28c1231d", "node_type": "1", "metadata": {}, "hash": "ed85dc7226a93ec8c2905b1e3b239938692ab96a360e92975ead2adbbb309af9", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn  \u2022  40\n\nal-M\u0101ward\u012b, \u02bfAl\u012b b. Mu\u1e25ammad, Al-A\u1e25k\u0101m al-sul\u1e6d\u0101niyya, ed. M.B. \u1e24alab\u012b, Fus\u1e6d\u0101\u1e6d, 1327. \n\nMiles, G.C., \u201cIslamic Coins from the Tarsus Excavations of 1935\u20131937,\u201d in The Aegean and \nthe Near East: Studies Presented to Hetty Goldman on the Occasion of her Seventy-\nFifth Birthday, ed. S. Weinberg, Locust Valley, 1956, pp. 297\u2013312.\n\nNastich, V. N., \u201cEarly Islamic Copper Coinage of Transoxania: A Generic Survey Focused \non Newly Discovered Coin Types,\u201d in Third Simone Assemani Symposium on Islamic \nCoins, ed. B. Callegher and A. D\u2019Ottone, Trieste, 2012, pp. 144\u2013190.\n\nNicol, N.D., Later \u02bfAbb\u0101sid Precious Metal Coinage (to 218 AH) (Sylloge of the Islamic coins \nin the Ashmolean Museum, vol. 4), Oxford, 2012. \n\nNicol, N.D. The Egyptian Dynasties (Sylloge of the Islamic coins in the Ashmolean Museum, \nvol. 6), Oxford, 2007.\n\nPeus: Dr Bruno Peus Nachf., Auctions 407/408, 7\u20139 November, 2012. \n\nal-Qadd\u016bmi, G., Book of Gifts and Rarities, Cambridge, Mass., 1996.\n\nRamadan, A.M., Nays\u0101b\u016br, Sabzaw\u0101r und die M\u00fcnzst\u00e4tten in \u01e6uwayn (Sylloge Numorum \nArabicorum T\u00fcbingen, vol. xiva, \u1e2aur\u0101s\u0101n I), T\u00fcbingen, 2012.\n\nRanda, E.W., The Tulunid Dynasty in Egypt: Loyalty and State Formation during the \nDissolution of the \u02bfAbbasid Caliphate, unpublished PhD thesis, University of Utah, \n1990. \n\nal-\u1e6cabar\u012b, Mu\u1e25ammad b. Jar\u012br, Ta\u02ber\u012bkh al-rusul wa al-mul\u016bk, ed. de Goeje, Leiden,  \n1879\u20131901.\n\nTor, D., \u201cA Numismatic History of the First Saffarid Dynasty (AH 247\u2013300/AD 861\u2013911),\u201d \nNumismatic Chronicle series 7/162 (2002), pp. 293\u2013314. \n\nTor, D., Violent Order: Religious Warfare, Chivalry and the \u02bfAyy\u0101r Phenomenon in the \nMedieval Islamic World, W\u00fcrzburg, 2007.\n\nTreadwell, W.L., Craftsmen and Coins: Signed dies in the Iranian World (third to fifth \nCenturies AH), Vienna, 2011. \n\nVasmer, R., \u201c\u00dcber die M\u00fcnzen der \u1e62aff\u0101r\u012bden und ihrer Gegner in F\u0101rs und \u1e2aur\u0101s\u0101n,\u201d \nNumizmatische Zeitschrift 63 (1930), pp. 131\u2013162. \n\nal-Ya\u02bfq\u016bb\u012b, Ta\u02ber\u012bkh al-Ya\u02bfq\u016bb\u012b, Beirut, Dar Sadir, 1960.", "start_char_idx": 91522, "end_char_idx": 93574, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a9c7047d-c1d5-4add-bd26-d60a28c1231d": {"__data__": {"id_": "a9c7047d-c1d5-4add-bd26-d60a28c1231d", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "da732bf4-b75f-493a-be6b-d1e1c6a5a937", "node_type": "1", "metadata": {"identifier": "alusur-6997", "author": "Treadwell, Luke ", "title": "The Numismatic Evidence for the Reign of A\u1e25mad b. \u1e6c\u016bl\u016bn ", "date": "2017-11-15", "file": "alusur-6997.pdf"}, "hash": "9c8b642b178d0a6790b261a8ea93e64d29cbb60d99d59e4ed0a12d83828dfe99", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a6c2e930-2993-4ee4-9349-b0e7bf5aa923", "node_type": "1", "metadata": {}, "hash": "ba3c9a6b77f80e504bd0ab5ce49c5108218fe79aced7cd8fbd3fd3b13d5b7409", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 41-65\n\nThe Abbasid \u201cGolden Age\u201d:  \nAn Excavation1\n\nMichael cooperson\nUniversity of California, Los Angeles\n\n(cooperso@humnet.ucla.edu)\n\nI. In 1956,1 a well-attended conference on \u201cclassicism and cultural decline in Islamic \nhistory\u201d could be held in Bordeaux in full confidence that those things existed.2 But the \n\n1.  I am grateful to Matthew Gordon for his kind invitation to submit this essay; to Antoine Borrut and the \nthree anonymous reviewers for their many helpful suggestions; and to Ahmed El Shamsy and John Nawas for \ncommenting on an early draft.\n\n2.  R. Brunschvig and G. E. von Grunebaum, eds., Classicisme et d\u00e9clin culturel dans l\u2019histoire de l\u2019Islam (Paris: \nMaisonneuve, 1957; repr. 1977). Among the many notable contributors were Regis Blach\u00e8re, Claude Cahen, \nFrancesco Gabrieli, Charles Pellat, and Joseph Schacht. Most seem to agree that \u201cthe Muslim peoples\u201d had been \nin decline since the end of the Middle Ages (29). Pellat argues specifically that the decline of \u201cArab culture\u201d was \na multi-stage affair that began in the third Islamic (ninth Gregorian) century (81-91). Though in its own way \nperhaps equally essentialist, Henri Mass\u00e9\u2019s discussion of whether Persian literature represents a \u201crenewal\u201d of \nIslamic culture (339-43) at least has the virtue of not conflating \u201cArab\u201d and \u201cIslamic.\u201d For an English-language \nexample of this sort of inquiry see J. J. Saunders, \u201cThe Problem of Islamic Decadence,\u201d Journal of World History, \n7 (1963): 701-20.\n\nAbstract\nThe application of a Hegelian rise-and-fall narrative to the history of Arabic literature has been erroneously \nattributed to Ibn Khald\u016bn and his successors, though it can more probably be traced back to Hammer-Purgstall\u2019s \nLiteraturgeschichte der Araber (1850). Although this paradigm has long been out of favor, its disappearance \nleaves us without a ready answer to the question of what (if anything) was distinctive about what is still \nsometimes called the early Abbasid golden age. The prominence of this era in later memory is here traced to the \nadoption of paper, which supported, on the one hand, the simplification and vulgarization of Arab language, \nlore, and religion; and on the other, the appearance of the first reliably contemporary eyewitness accounts in \nArabic literature. These productions made the period the first Islamic space to be imaginable in almost granular \ndetail, as well as the source of much of what we know about antecedent \u201cArab\u201d and \u201cIslamic\u201d history. These \nfeatures gave the period an outsized place even in the pre-modern Arabic tradition. They also made it available \nfor popularization by Jurj\u012b Zayd\u0101n, whose Ta\u02ber\u012bkh al-tamaddun al-isl\u0101m\u012b (1902-1906) proved formative of later \nattitudes in Arabic-language scholarship.\n\nmailto:cooperso%40humnet.ucla.edu?subject=\n\n\n42  \u2022  Michael cooperson\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nparadigm\u2019s days were numbered. As Albert Hourani pointed out, there was nothing innocent \nin the choice of \u201cIslamic civilization\u201das the unit of analysis.3 And as Roger Owen was quick to \nadd, there was no good reason to assume that \u201cIslamic civilization\u201d\u2014or even a better-defined \nentity like Ottoman society after 1600\u2014was in decline, at least not until \u201cdecline\u201d could be \ndefined in terms not entirely dependent on comparisons with the West.4 Today no serious \nhistorian speaks of \u201cIslamic decadence\u201d any more. But if one narrows the field a bit, the \nsituation seems less clear-cut.", "start_char_idx": 47, "end_char_idx": 3515, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a6c2e930-2993-4ee4-9349-b0e7bf5aa923": {"__data__": {"id_": "a6c2e930-2993-4ee4-9349-b0e7bf5aa923", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a9c7047d-c1d5-4add-bd26-d60a28c1231d", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "993218534809c8286889ca583ea62709de1d6a4624c0e6d52837c07b007304f5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "702891c8-ac46-4525-aac7-597eb4269cc0", "node_type": "1", "metadata": {}, "hash": "a916e1309eeb442b85aee62d8081a727a7b14cffb5133e394ed4f7ecdddc4d3f", "class_name": "RelatedNodeInfo"}}, "text": "But if one narrows the field a bit, the \nsituation seems less clear-cut. In the study of Arabic literature, which will be my focus here, \nit was long considered axiomatic that the Mongol, Mamluk, and Ottoman periods constituted \none long age of decline.5 Today one finds vigorous arguments against this position,6 but no \ngenerally accepted counter-narrative,7 and some pushback from colleagues, who sense that \nsome modern scholars, in their eagerness to disavow the old paradigm, \u201covercompensate \nby denying any reality\u201d to nineteenth-century Arab accounts of the preceding two hundred \nyears, \u201cas a period of decline in Arabic letters and the institutions that sustained them.\u201d8 There \nis also the awkward fact that the Orientalist paradigm, though the \u201cOrientalists\u201d themselves \nhave largely abandoned it, remains the default position in Arabic-language literary histories \nand mass-culture references to the Arab and Islamic past, even if it has had, and continues \nto have, its critics.9 \n\nIf we drop the notion of a \u201cgolden age,\u201d which entails dropping \u201cdecline\u201d and \u201crenaissance\u201d \ntoo, what, if anything, remains distinctive about early Abbasid culture? To answer this \n\n3.  Albert Hourani, \u201cIslam and the Philosophers of History,\u201d Middle Eastern Studies 3:3 (1967): 206-68.\n4.  Roger Owen, \u201cStudying Islamic History,\u201d The Journal of Interdisciplinary History 4:2 (1973) 287-98; idem., \n\n\u201cThe Middle East in the Eighteenth Century\u2014An Islamic Society in Decline?\u201d Bulletin (British Society for Middle \nEastern Studies) 3:2 (1976): 110-17. \n\n5.  See, e.g., Reynold Nicholson, A Literary History of the Arabs (New York: Scribners, 1907), 442-43. \n6.  Thomas Bauer, \u201cIn Search of \u2018Post-Classical Literature\u2019: A Review Article,\u201d Mamluk Studies Review 11:2 \n\n(2007): 137-67.\n7.  One ostensibly non-Whiggish approach is to use the terms Early, Middle, and Late Period, as Konrad \n\nHirschler does in The Written Word in the Medieval Arabic Lands: A Social and Cultural History of Reading \nPractices (Edinburgh UP, 2012). For new takes on periodization see Antoine Borrut, \u201cVanishing Syria: \nPeriodization and Power in Early Islam,\u201d Der Islam 2014 91(1): 37-68 (in a special issue, edited by Hirschler and \nSarah Bowen Savant, devoted to periodization), and Shahzad Bashir, \u201cOn Islamic time: Rethinking chronology \nin the historiography of Muslim societies,\u201d History and Theory 53 (December 2014): 519-544, both of which \npropose the adoption of multiple temporalities instead of a single timeline. In thinking about the periodization \nof literary history in particular, I am indebted to Panagiotis A. Agapitos, \u201cContesting Conceptual Boundaries: \nByzantine Literature and its History,\u201d Interfaces 1 (2015): 62-91.\n\n8.  Ahmed El Shamsy, personal communication.\n9.  For early criticism of the paradigm as espoused by Jurj\u012b Zayd\u0101n, see note 40 below. On later Arabic-\n\nlanguage histories see Werner Ende, Arabische Nation und islamische Geschichte (Beirut: Steiner, 1977), who \nreads arguments for and against particular dynasties as extensions of Arab-nationalist, regional, and sectarian \nquarrels. Partiality to the Abbasids, for example, was often a concomitant of Iraqi Shiite identity (Ende, Arabische \nNation, 233-60). For current Arabic-language criticism of the rise-and-fall model, see Gh\u0101z\u012b al-Tawbah, \u201cQir\u0101\u02beah \nf\u012b maq\u016blatay \u2018\u02bfa\u1e63r al-in\u1e25i\u1e6d\u0101\u1e6d\u2019 wa \u02bfa\u1e63r al-nah\u1e0dah,\u2019\u201d al-Jaz\u012brah, 24 December 2009; A\u1e25mad K\u0101mil Ghunaym, \u201c\u0100liyyat \ntaqs\u012bm al-adab al-\u02bfarab\u012b il\u0101 \u02bfu\u1e63\u016br adabiyyah,", "start_char_idx": 3443, "end_char_idx": 6921, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "702891c8-ac46-4525-aac7-597eb4269cc0": {"__data__": {"id_": "702891c8-ac46-4525-aac7-597eb4269cc0", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a6c2e930-2993-4ee4-9349-b0e7bf5aa923", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "dfdc5fc7c352f9c587daa9e5ce6e32e0beb29fd057af4207307eaf4f676adb79", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fb07d7fd-4d71-4ad9-a520-5bb58127619a", "node_type": "1", "metadata": {}, "hash": "fda68e58976fa0824ebb73ae27b87cc4398785213a1383e7b9e72d0b3a1bdbff", "class_name": "RelatedNodeInfo"}}, "text": "\u201d Al\u016bkah al-Thaq\u0101fiyyah, 3 March 2015 (I thank Mohamed Elsawy \nfor this reference); M\u016br\u012bs Ab\u016b N\u0101\u1e0dir, \u201cM\u0101 jadw\u0101 i\u02bf\u0101dat ta\u02ber\u012bkh al-adab al-\u02bfarab\u012b bi-manhaj taql\u012bd\u012b?,\u201d al-\u1e24ay\u0101t, 21 \nAugust 2015. \n\nhttp://www.aljazeera.net/knowledgegate/opinions/2009/12/24/%25d9%2582%25d8%25b1%25d8%25a7%25d8%25a1%25d8%25a9-%25d9%2581%25d9%258a-%25d9%2585%25d9%2582%25d9%2588%25d9%2584%25d8%25aa%25d9%258a-%25d8%25b9%25d8%25b5%25d8%25b1-%25d8%25a7%25d9%2584%25d8%25a7%25d9%2586%25d8%25ad%25d8%25b7%25d8%25a7%25d8%25b7-%25d9%2588%25d8%25b9%25d8%25b5%25d8%25b1-%25d8%25a7%25d9%2584%25d\nhttp://www.aljazeera.net/knowledgegate/opinions/2009/12/24/%25d9%2582%25d8%25b1%25d8%25a7%25d8%25a1%25d8%25a9-%25d9%2581%25d9%258a-%25d9%2585%25d9%2582%25d9%2588%25d9%2584%25d8%25aa%25d9%258a-%25d8%25b9%25d8%25b5%25d8%25b1-%25d8%25a7%25d9%2584%25d8%25a7%25d9%2586%25d8%25ad%25d8%25b7%25d8%25a7%25d8%25b7-%25d9%2588%25d8%25b9%25d8%25b5%25d8%25b1-%25d8%25a7%25d9%2584%25d\nhttp://www.alukah.net/culture/0/83265/\nhttp://www.alukah.net/culture/0/83265/\nhttp://www.alhayat.com/Articles/10886422/%25D9%2585%25D8%25A7-%25D8%25AC%25D8%25AF%25D9%2588%25D9%2589-%25D8%25A5%25D8%25B9%25D8%25A7%25D8%25AF%25D8%25A9-%25D8%25AA%25D8%25A3%25D8%25B1%25D9%258A%25D8%25AE-%25D8%25A7%25D9%2584%25D8%25A3%25D8%25AF%25D8%25A8-%25D8%25A8%25D9%2585%25D9%2586%25D9%2587%25D8%25AC-%25D8%25AA%25D9%2582%25D9%2584%25D9%258A%25D8%25AF%25D9%258A%25D8%259F\nhttp://www.alhayat.", "start_char_idx": 6921, "end_char_idx": 8330, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fb07d7fd-4d71-4ad9-a520-5bb58127619a": {"__data__": {"id_": "fb07d7fd-4d71-4ad9-a520-5bb58127619a", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "702891c8-ac46-4525-aac7-597eb4269cc0", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "2ca3d35b776bb24e5fb0b272b5ab01c6a8c4efe183f7d89eed1e76c48d76d524", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e2d04644-d2f6-4bfb-b80b-a83b762c9e0d", "node_type": "1", "metadata": {}, "hash": "a07e82be39a90bf498ef4db310ac9c00769ae9096526d6aa42a1e2ce0585f707", "class_name": "RelatedNodeInfo"}}, "text": "alhayat.com/Articles/10886422/%25D9%2585%25D8%25A7-%25D8%25AC%25D8%25AF%25D9%2588%25D9%2589-%25D8%25A5%25D8%25B9%25D8%25A7%25D8%25AF%25D8%25A9-%25D8%25AA%25D8%25A3%25D8%25B1%25D9%258A%25D8%25AE-%25D8%25A7%25D9%2584%25D8%25A3%25D8%25AF%25D8%25A8-%25D8%25A8%25D9%2585%25D9%2586%25D9%2587%25D8%25AC-%25D8%25AA%25D9%2582%25D9%2584%25D9%258A%25D8%25AF%25D9%258A%25D8%259F\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe Abbasid \u201cGolden Age\u201d: An Excavation  \u2022  43\n\nquestion, it will be helpful to ask how the label \u201cgolden age\u201d and its equivalents came to \nbe applied to it in the first place.10 Few readers will be surprised to learn that much of the \nwork was carried out in the eighteenth and nineteenth centuries. But, as we will see, the \nearly Abbasid period was available to be used for this purpose, though not\u2014or not only\u2014\nfor the reasons usually adduced. In the end, I will propose an alternative explanation for \nthe persistence of the early Abbasids in historical memory, one that takes into account its \ndistinctive or formative characteristics while resisting the slide into \u201cgolden age\u201d rhetoric.\n\nII. Pre-modern Arabic scholarship had much to say about why polities decline. It is \nimportant to consider at least one strand of this thought, not only as a corrective to the \nassumption that notions of decline were entirely a European imposition, but also because \nthe Euro-Arab nineteenth century11 conflated this particular strand with the rather different \nearly-modern European idea of civilizational decline, creating a particularly powerful and \nlong-lived narrative of Oriental decadence. The easiest way to show this is by looking at the \nreception of Ibn Khald\u016bn (d. 1406).12 \n\nIbn Khald\u016bn\u2019s famous \u201ctheory of civilization\u201d deals with human communities at several \norders of magnitude. The largest order is that of \u02bfimr\u0101n, \u201corganized habitation\u201d or \u201chuman \naggregation\u201d (as Aziz Al-Azmeh translates it13), of which one manifestation is \u1e25a\u1e0d\u0101rah, \u201cthe \nculture centered around life in cities\u201d (as Muhsin Mahdi renders it14). These entities are \nsubject to change of various kinds. But the entity that can most easily be seen moving in real \ntime, so to speak, is the dawlah or polity. Regardless of the religion or ethnicity of the people \ninvolved, polities (duwal) rise and fall for the same reasons, even if certain adventitious \n\n10.  In its original, ancient Greek use, the Golden Age was a paradise on earth, like Schlaraffenland or the Land \nof Cockaigne. Aware of this meaning, \u1e6c\u0101h\u0101 \u1e24usayn speaks dismissively of purported \u02bfu\u1e63\u016br dhahabiyyah in both \nand Greek and Arabic literary history: see F\u012b al-adab al-j\u0101hil\u012b, 15th edition (Cairo: D\u0101r al-Ma\u02bf\u0101rif, n.d.), 178. Like \nMarwa El-Shakry, \u201cBetween Enlightenment and Evolution: Arabic and the Arab Golden Ages of Jurji Zaydan,\u201d \nJurji Zaydan: Contributions to Modern Arab Thought and Literature, ed. George C. Zaidan and Thomas Philipp \n(Washington, DC: Zaidan Foundation, 2013), 123-44, which studies Zayd\u0101n\u2019s argument that there were several \nArab golden ages, my concern here is with the idealization of a particular period and not with the term as such.", "start_char_idx": 8322, "end_char_idx": 11437, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e2d04644-d2f6-4bfb-b80b-a83b762c9e0d": {"__data__": {"id_": "e2d04644-d2f6-4bfb-b80b-a83b762c9e0d", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fb07d7fd-4d71-4ad9-a520-5bb58127619a", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "09e982ae0477f25a0c3dbaa5f900aaa2027c23463d85466c28729cb22cbfb04f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7375af84-46af-4909-bd6b-a19bf11d0fa9", "node_type": "1", "metadata": {}, "hash": "04524256897fb58393882c32689df19e6b7000330dee8b51b3e894ceceb52c03", "class_name": "RelatedNodeInfo"}}, "text": "Here I address only the purported Abbasid golden age. Another major contender for the title, namely \u201cMuslim \nSpain,\u201d presents a strikingly different case. One important difference is that the idealization of al-Andalus has \nbeen grounded, from the beginning and recurrently, in visits by Arab men of letters to the monuments in \nCordoba, Granada, and Seville. See Peter Wien, Arab Nationalism (London: Routledge, 2017), 48-79. \n\n11.  By this I mean the community of Orientalists (for lack of a better term) working in Europe and the Levant \nfrom the mid-nineteenth to the early twentieth century. Although the differences between, say, Alfred von \nKremer and Jurj\u012b Zayd\u0101n are many and significant, there are also good reasons to read them together, at least \nfor the purposes of this study.\n\n12.  My comments here are necessarily very selective. For broader treatments see Gabriel Martinez-Gros, Ibn \nKhald\u00fbn et les sept vies de l\u2019Islam (Arles: Sindbad, 2006); Allen James Fromherz, Ibn Khaldun: Life and Times \n(Edinburgh, 2010); Mohammad Salama, Islam, Orientalism, and Intellectual History (New York: Tauris, 2011), \nesp. Chs 2 and 3; and Nabil Matar, \u201cConfronting Decline in Early Modern Arabic Thought,\u201d Journal of Early \nModern History, 9:1-2 (2005): 51-78, at 56-59 (I thank John Nawas for this reference).\n\n13.  See his Ibn Khald\u016bn: An Essay in Reinterpretation (London: Frank Cass, 1982), 48 and 62.\n14.  See his Ibn Khald\u00fbn\u2019s Philosophy of History (London: Unwin and Allen, 1957), 201.\n\n\n\n44  \u2022  Michael cooperson\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\ncircumstances may accelerate or retard the process of change.15 Already, then, it is clear that \n\u02bfimr\u0101n, \u1e25a\u1e0d\u0101rah, and dawlah are each quite distinct from what G. W. F. Hegel (d. 1831) was to \ncall a civilization, that is, the life and spirit of a particular people as manifested in history.16 \nIbn Khald\u016bn does know a concept roughly comparable to \u201ca (single) civilization,\u201d namely \nummah, that is, the global and transhistorical community of Muslims.17 By his time, though, \nthat ummah had long since ceased to exist as a unit. Rather, it was divided into multiple \npolities, each of which behaved like any other dawlah. And it was the dawlah, not the ummah, \nwhose behavior Ibn Khald\u016bn was trying to explain. \n\nWhen dynastic cyclism was taken up by Ottoman theorists of decline, they retained the \ndawlah as the unit of analysis.18 Since my concern here is with literary history, I will take \nan illustration from the short history of Islamic scholarship prefixed to \u1e24ajj\u012b Khal\u012bfah\u2019s (d. \n1657) bibliographic encyclopedia Kashf al-\u1e93un\u016bn. The great nations (umam), he says, all \npracticed \u02bfilm, the search for knowledge. The Arabs had knowledge revealed to them by the \nQur\u02be\u0101n, which, being a scripture for all peoples, provided a basis for an Islamic community \n(millat al-isl\u0101m). The reduction of this knowledge to writing was an achievement of the \nUmayyad period. Then, under the early Abbasid caliphs, foreign sciences such as philosophy \nwere adopted and adapted. But as the Abbasid polity unraveled, learning suffered.19 What \nhappened next is not entirely clear, but there is no doubt that Muslims eventually went back \nto seeking knowledge and writing books, including the many Persian and Ottoman books that \nthe Kashf describes. \n\nEven from this cursory survey it is evident that \u1e24\u0101jj\u012b Khal\u012bfah was familiar with the idea \nof national or racial communities\u2014that is, with something roughly comparable to Hegel\u2019s \n \n \n\n15.", "start_char_idx": 11439, "end_char_idx": 14925, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7375af84-46af-4909-bd6b-a19bf11d0fa9": {"__data__": {"id_": "7375af84-46af-4909-bd6b-a19bf11d0fa9", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e2d04644-d2f6-4bfb-b80b-a83b762c9e0d", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "adeb99eb5452fab5b559192b75a16e0fb35962324fcf594337bc45482210f142", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7d30405a-0bdf-40bb-ad5a-6d351c5f9cea", "node_type": "1", "metadata": {}, "hash": "8337a7297d27ac28f3a99d1356504b8d41a3d53ccf83dcded4def68b55a921b8", "class_name": "RelatedNodeInfo"}}, "text": "In his study of the \u02bfIbar (the history to which the Muqaddimah is a preface), Martinez-Gros notes that \nIbn Khald\u016bn treats each of the ancient peoples (e.g., the Hebrews, the Persians, the Greeks) with due regard \nfor its particular circumstances. Even so the individual case studies amount to a \u201cdouble application des regles \nd\u00e9j\u00e0 pos\u00e9es: les peuples \u00e9puisent leur souverainet\u00e9 et leur existence de branche (j\u00eel) en branche; et la conqu\u00e8te \nreprend souvent le flambeau tomb\u00e9 des mains de son conqu\u00e9rant\u201d (Martinez-Gros, Ibn Khald\u00fbn, 132-33). \n\n16.  For Hegel\u2019s original formulations see Grundlinien der Philosophie des Rechts, in Werke, vol. 7 (Berlin: \nNicolai, 1821; reprinted Frankfurt a. M. 1979, online here); and Elements of the Philosophy of Right, tr. H.B. \nNisbet (Cambridge: Cambridge University Press, 1991), paragraphs 341-60 (in both German and English). \n\n17.  This is also Ibn Khald\u016bn\u2019s term for what we might call ethnic groups, such as the Hebrews, Greeks, \nPersians, and so on, and as such a source of possible confusion. I would argue that the Muslim ummah, being a \nfaith community, is conceptually distinct from the others, but that his broad use of the term is justified in that \nall umam, however constituted and defined, are subject to the same historical processes. \n\n18.  How much of the theory came directly from Ibn Khald\u016bn has been taken up, with largely negative \nconclusions, by Cornell Fleischer, \u201cRoyal Authority, Dynastic Cyclism, and \u2018Ibn Khald\u016bnism\u2019 in Sixteenth-\nCentury Ottoman Letters,\u201d Journal of Asian and African Studies XVIII 3-4 (1983), 198-220 (I thank Mohammad \nSalama for this reference). For a recent and more Ibn-Khald\u016bn-friendly survey of the question see Nurullah \nArd\u0131\u00e7, \u201cGenealogy or Asabiyya? Ibn Khaldun between Arab Nationalism and the Ottoman Caliphate,\u201d Journal of \nNear Eastern Studies 71:2 (October 2012), 315-24, at 317-18. \n\n19.  \u1e24\u0101jj\u012b Khal\u012bfah, Kasf al-\u1e93un\u016bn \u02bfan as\u0101m\u012b al-kutub wa l-fun\u016bn, ed. Mu\u1e25ammad Sharaf al-D\u012bn Yaltq\u0101y\u0101 \n(Istanbul, 1941; reprinted Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, n.d.), 1:26-35 (these numerals refer to the \nnumbered columns, of which there are two per page).\n\nhttp://www.zeno.org/Philosophie/M/Hegel%2C%2BGeorg%2BWilhelm%2BFriedrich/Grundlinien%2Bder%2BPhilosophie%2Bdes%2BRechts/Dritter%2BTeil.%2BDie%2BSittlichkeit/Dritter%2BAbschnitt.%2BDer%2BStaat/C.%2BDie%2BWeltgeschichte\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe Abbasid \u201cGolden Age\u201d: An Excavation  \u2022  45\n\n\u201ccivilization.\u201d The Muslim community was one such community, even if it was defined by \n religion, not ethnicity. Again, though, this ummah or millah does not rise, flourish, and \ncollapse as a whole. Rather, only particular polities within it\u2014the Umayyads, the Abbasids, \nand so on\u2014follow the Ibn-Khald\u016bnian trajectory. From another source (a fiscal report he \nwas commissioned to write) we happen to know that \u1e24\u0101jj\u012b Khal\u012bfah believed that he himself \nwas living through an age of crisis\u2014in this case, a crisis of his own dawlah, the Ottoman \nstate.20 But if this was a decline, it was a decline with respect to the reign of Sultan Suleiman \n(r.", "start_char_idx": 14927, "end_char_idx": 18026, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7d30405a-0bdf-40bb-ad5a-6d351c5f9cea": {"__data__": {"id_": "7d30405a-0bdf-40bb-ad5a-6d351c5f9cea", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7375af84-46af-4909-bd6b-a19bf11d0fa9", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "7b523c342cd4c9a6f417b9450b46357b0692b2876aa26204bd0482fa714ff83c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "58990310-f893-4517-b9b9-2810410b2027", "node_type": "1", "metadata": {}, "hash": "74b4c7cb15506a2c343d304024cad2c73205bb2e28aba4b9d90e256e09324354", "class_name": "RelatedNodeInfo"}}, "text": "1520-66), not the fall of Baghdad.21 Evidently, then, \u1e24\u0101jj\u012b Khal\u012bfah believed that cultural \nproduction does not thrive once and then collapse forever, in a longue-dur\u00e9e arc. Rather, it \nrises and falls in dynastic epicycles.\n\nRemarkably, this focus on the dawlah persisted even when \u1e24\u0101jj\u012b Khal\u012bfah\u2019s work was taken \nup (or perhaps more accurately, plagiarized) by Barthelmy d\u2019Herbelot (d. 1695), who used it \nas the basis of his Biblioth\u00e8que orientale, the first European encyclopedia of Arabic, Persian, \nand Turkish literature.22 As Nicholas Dew has shown, the Biblioth\u00e8que does not lend itself to \na telelogical vision of its subject, for the simple reason that the entries appear in alphabetical \nrather than chronological order.23 At one place, admittedly, d\u2019Herbelot refers to the Abbasids \nas \u201c[la] race la plus f\u00e9conde en grands Personnages de toutes celles qui ont regn\u00e9 parmi les \nMusulmans.\u201d24 But he is quoting the Persian historian Khw\u0101nd M\u012br (d. 1535?),25 and in any \ncase the reader will not encounter this claim unless he or she happens to consult the entry on \nthe Abbasid caliph al-Ma\u02bem\u016bn. Where we do find some broader historical claims is in Antoine \nGalland\u2019s introduction to the work. The Umayyads, says Galland, never declined:26 they were \nsimply overthrown. The Abbasids, on the other hand, did decline, but they were succeeded  \n\n \n\n20.  Bernard Lewis, \u201cOttoman observers of Ottoman decline,\u201d in Islamic Studies 1:1 (1962), 71-87, at 79-81; cf. \nDouglas A. Howard, \u201cOttoman Historiography and the Literature of \u2018Decline\u2019 of the Sixteenth and Seventeenth \nCenturies,\u201d Journal of Asian History 22:1 (1988): 52-77.\n\n21.  See Cornell H. Fleischer, Bureaucrat and Intellectual in the Ottoman Empire: The Historian Mustafa \nAli (Princeton 1986): 243-45, 257-68 (I thank Dana Sajdi for this reference). Even so, Suleiman\u2019s reign was not \nimmune to criticism: see Cemal Kafadar, \u201cThe Myth of the Golden Age: Ottoman Historical Consciousness in the \npost S\u00fcleym\u00e2nic Era,\u201d in S\u00fcleym\u00e2n the Second and his Time, ed. Halil \u0130nalc\u0131k and Cemal Kafadar (Istanbul: Isis, \n1993), 37-48.\n\n22.  D\u2019Herbelot, Biblioth\u00e8que orientale, ou Dictionnaire universel contenant generalement tout ce qui fait \nconno\u00eetre les peuples de l\u2019Orient (Paris: Compaignie des Libraires, 1697); on its sources see Henry Laurens, La \nBiblioth\u00e8que orientale de Barth\u00e9lemi d\u2019Herbelot : aux sources de l\u2019orientalisme (Paris: Maisonneuve, 1978).\n\n23.  Nicholas Dew, \u201cThe Order of Oriental Knowledge: The Making of D\u2019Herbelot\u2019s Biblioth\u00e8que Orientale,\u201d \nin Debating World Literature, edited by Christopher Prendergast (London: Verso, 2004), 233-252, at 248-9 and \n250-52.\n\n24.  In the entry on al-Ma\u02bem\u016bn: d\u2019Herbelot, Biblioth\u00e8que, 546.\n25.  D\u2019Herbelot is citing the Khul\u0101\u1e63at al-akhb\u0101r, which remains unedited and unpublished. I have not found \n\nthe claim in Khv\u0101nd M\u012br\u2019s \u1e24ab\u012bb al-Siyar, ed. Jal\u0101l al-D\u012bn Hum\u0101\u02be\u012b (Tehran: Khayy\u0101m, 1954). I thank Theodore S. \nBeers for sharing with the editors his information on Khv\u0101nd M\u012br.\n\n26.", "start_char_idx": 18027, "end_char_idx": 21032, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "58990310-f893-4517-b9b9-2810410b2027": {"__data__": {"id_": "58990310-f893-4517-b9b9-2810410b2027", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7d30405a-0bdf-40bb-ad5a-6d351c5f9cea", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "98ec3cee819e7acc6e3445035c875605285c8336522726f46ea2036011304ef4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0495db71-8c80-43b4-af45-6b80f2d99664", "node_type": "1", "metadata": {}, "hash": "f433f8bf2ef18eb3de2d5c6bfa65d5305424f150fa7ccdd8777639108a838543", "class_name": "RelatedNodeInfo"}}, "text": "26.  \u201c...ne recevra point d\u2019atteinte, & ne tombera pas en d\u00e9cadence\u201d: Antoine Galland, \u201cDiscours pour servir \nde pr\u00e9face,\u201d in d\u2019Herbelot, Biblioth\u00e8que, sixth page (the preface is unpaginated in the first edition).", "start_char_idx": 21029, "end_char_idx": 21242, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0495db71-8c80-43b4-af45-6b80f2d99664": {"__data__": {"id_": "0495db71-8c80-43b4-af45-6b80f2d99664", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "58990310-f893-4517-b9b9-2810410b2027", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "5f0c49dfdb930d54d521fc7dd4c8f8fef087945611c5fbc710a542d02a9ca027", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "38ab23c1-7c17-4d54-ae4b-82a5b153b983", "node_type": "1", "metadata": {}, "hash": "615da2e5543efdea0a4f37aeae2fefa78765059870d3edabfea3fb37359dbae7", "class_name": "RelatedNodeInfo"}}, "text": "46  \u2022  Michael cooperson\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nby new dynasties, some of them quite powerful. Strikingly, this process was still churning  \nalong, even if \n\n... all these great dynasties, and others less powerful...are reduced, in our time, to the \nEmperors of India, or the Great Mongol; the Uzbeks, masters of Turkestan, Transoxania, \nand Khurasan; the Sufis [Safavids] of Persia; the Ottoman emperors of Constantinople; \nand the kings of Fez and Morocco [= Marrakesh]\u201d.27 \n\nThis is still the world of Ibn Khald\u016bn: what rises and falls are dynasties, not something called \n\u201cIslamic civilization.\u201d\n\nIt is with the next major European history of Arabic literature28 that the Hegelian rise-\nand-fall becomes the framing device. The work in question is Alfred von Hammer-Purgstall\u2019s \nenormous Literaturgeschichte der Araber.29 In his preface, a fascinating document that \ndeserves more attention than I can give it here, von Hammer-Purgstall (d. 1856) explains \nthat what determines a period of literary history is the interaction of the literary and the \npolitical\u2014an interaction that is visible only in retrospect. Although literary production does \nnot always require centralized political authority in order to flourish, it is nevertheless the \nrise and fall of dynasties (he says) that mark off the great periods of Arabic literature.30 On this \nbasis, he divides the literary history of the Arabs in half: one great period from Muhammad \nto the fall of Baghdad, and another from Baghdad to Napoleon. He adds that each half can \nitself be halved, giving four periods as follows: the rise, from Muhammad to about 925; the \nflowering, from 925 to 1258; the fall-off, from 1258 to 1517; and the decadence, from 1517 to \n1789.31 The work itself is organized according to this plan, which makes it, as far as I know, \nthe first chronological history of Arabic literature. In any case, what matters for us is that \nthe Literaturgeschichte replaces the little cycles of Ibn Khald\u016bn\u2019s duwal with one great rise \nand one great fall.32\n\nWith schemes like this in place, it became possible for subsequent writers to isolate \nand explore the golden age as a topic in itself. A notable example of this approach is \n\n27.  Ibid., seventh page.\n28.  All the works discussed so far included Persian and Turkish; von Hammer-Purgstall\u2019s Literaturgeschichte \n\nsurveys Arabic only.\n29.  Hammer-Purgstall, Literaturgeschichte der Araber von ihrem Beginne bis zu Ende des zw\u00f6lften \n\nJahrhunderts der Hidschret (Vienna: K. K. Hof- und Staatsdruckerei, 1850).\n30.  Von Hammer-Purgstall, Literaturgeschichte, 1: xxvi and lvi.\n31.  \u201cJeder der zwei grossen Zeitra\u00fcme, in welche der Sturz der Chalifats die arabische Geschichte zerschneidet, \n\nzerf\u00e4llt wieder in zwei fast gleiche H\u00e4lften, und also nach dem Jahrhunderte des Beginns vor Mohammed die \nganze Geschichte arabischer Literatur in vier grosse Perioden, jede von beil\u00e4ufig dreihundert Jahren, wovon die \nzwei ersten die der Aufnahme und den h\u00f6chsten Flores, die zwei letzten die der Abnahme und des Verfalls\u201d (von \nHammer-Purgstall, Literaturgeschichte, 1: xxvii).\n\n32.  Von Hammer-Purgstall was of course not the first to claim that \u201cIslamic civilization,\u201d or the Orient, \nor the Semites, had declined. Ernest Renan, for example, had made the claim in no uncertain terms only a \nfew years earlier: see, for example, his 1859 study of al-\u1e24ar\u012br\u012b\u2019s Maq\u0101m\u0101t, in Essais de morale et de critique \n(Paris: Michel L\u00e9vy, 1859), 287-382. I thank Maurice Pomeranz for this reference. My point here is that with von \nHammer-Purgstall, the rise-and-fall scheme becomes the basis for writing histories of Arabic literature.", "start_char_idx": 21246, "end_char_idx": 24898, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "38ab23c1-7c17-4d54-ae4b-82a5b153b983": {"__data__": {"id_": "38ab23c1-7c17-4d54-ae4b-82a5b153b983", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0495db71-8c80-43b4-af45-6b80f2d99664", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "c2d252b797e20cb24de31af94c52fde54e55bf4e883fcecf768754164c11fbbe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "699c1877-bed0-4c74-b6b2-44f1b003ffa9", "node_type": "1", "metadata": {}, "hash": "b6d7e8e171fe7413c4cbdf1f6d72871b6cb30151f587b62f48863e1c13e270bf", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe Abbasid \u201cGolden Age\u201d: An Excavation  \u2022  47\n\nCulturgeschichte des Orients unter den Chalifen (1875-77), by the Austrian diplomat and \nscholar Alfred von Kremer (d. 1889). In his preface, von Kremer tells the reader not to be misled \nby the sad spectacle of the present-day Orient. Islam, he says, was once a great civilization, \ndistinguished by \u201ca surprisingly humane spirit\u201d (ein \u00fcberraschend humaner Geist). The \nscholars of Baghdad, receptive as they were to the ancient Greek heritage, led the world \nin the exact sciences. In philosophy, law, and political theory, medieval Islam outstripped \nEurope. The jurists of Baghdad espoused many humanistic principles, arguing, for example, \nthat the life of a non-Muslim or a slave was equal to that of a Muslim. The institutions of the \nearly caliphal period, including the tax system, the courier routes, and the provisions for \npublic welfare, attest (he says) to a high level of culture. Later, however, these institutions \nwere exploited by despotic rulers, and collapsed.33\n\nOne of the notable things about von Kremer\u2019s approach is its determination to look at \neverything\u2014law, literature, and so forth\u2014as manifestations of the particular spirit of the \ncivilization being studied. This is the approach called Kulturgeschichte (cultural history), and \nwe find it practiced in other European treatments of the \u201cgolden age,\u201d including Adam Mez\u2019s \nRenaissance of Islam and Gustav von Gruenbaum\u2019s Medieval Islam.34 It also served as the \nstructuring principle of major works in Arabic, including Jurj\u012b Zayd\u0101n\u2019s T\u0101r\u012bkh al-tamaddun \nal-isl\u0101m\u012b, A\u1e25mad Am\u012bn\u2019s Fajr, D\u016b\u1e25\u0101, and \u02bfA\u1e63r al-Isl\u0101m, and Shawq\u012b \u1e0cayf\u2019s T\u0101r\u012bkh al-adab \nal-\u02bfarab\u012b. In a moment we will have occasion to look more closely at Zayd\u0101n in particular. \nFirst, though, I want to close this section with a glance backward at Ibn Khald\u016bn.\n\nAccording to von Kremer, it was Ibn Khald\u016bn who first conceived of Kulturgeschichte. \nIn an essay published in 1879, the Austrian declared that his North African predecessor was \nthe first to regard history, \u201cnot as a description of events or of the succession of dynasties \nbut rather of the intellectual and material development of peoples.\u201d35 In effect, von Kremer \nis crediting an Arab Muslim theorist with inventing the method by which the decline of his \ncivilization might be diagnosed. But von Kremer is committing a category mistake: that of \nreplacing Ibn Khald\u016bn\u2019s dawlah with \u201cIslamic\u201d or \u201cOriental\u201d or \u201cArab\u201d civilization. According \nto classical Orientalism and some strains of modern Arab thought, \u201cArab-Islamic civilization,\u201d \nrather than some particular dawlah, is the thing that is supposed to have risen, fallen, and \nrisen again. Ibn Khald\u016bn, as I read him, offers no basis for thinking so.\n\nIII. In this section I want to take a closer look at Arabic-language Kulturgeschichte in \norder to explain why the early Abbasid period came to serve as the golden age of nationalist \nhistoriography. A key moment, I believe, is the publication of Jurj\u012b Zayd\u0101n\u2019s Ta\u02ber\u012bkh \n\n33.  Alfred von Kremer, Culturgeschichte des Orients under den Chalifen (Vienna: Braum\u00fcller, 1875), 1: iv-x.\n34.  For general background see Josef van Ess, \u201cFrom Wellhausen to Becker: The Emergence of Kulturgeschichte \n\nin Islamic Studies,\u201d in Malcolm H. Kerr, ed., Islamic Studies: A Tradition and its Problems (Malibu: Undena, \n1979), 27-51.\n\n35.", "start_char_idx": 24902, "end_char_idx": 28313, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "699c1877-bed0-4c74-b6b2-44f1b003ffa9": {"__data__": {"id_": "699c1877-bed0-4c74-b6b2-44f1b003ffa9", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "38ab23c1-7c17-4d54-ae4b-82a5b153b983", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "ac8cd27bd2689d4b52caf5dd2e6f8e628d6999435bbf2cdfcdaf32fec2392c15", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "147b90a3-065c-4a57-a57f-d7f6f18251a1", "node_type": "1", "metadata": {}, "hash": "c2e07f5fe700db3aabe031e97699d81e0835fe17554c27dcf216b9f44b662cf4", "class_name": "RelatedNodeInfo"}}, "text": "35.  Von Kremer, \u201cIbn Chaldun und seine Culturgeschichte der Islamischen Reiche,\u201d Sitzungsberichte der \nKaiserlichen Akademie der Wissenschaften, Philosophisch-Historische Classe, 93: 581-640, at 584-85. Von \nKremer finds it remarkable that such an original thinker should have come along at a time when the decline of \n\u201cthe Arab people\u201d had already begun (581). \n\n\n\n48  \u2022  Michael cooperson\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nal-tamaddun al-isl\u0101m\u012b. When Zayd\u0101n (d. 1914) set out to write a history of Islamic civilization, \nhe justified the endeavor by arguing that previous histories written in Arabic had dwelt on \nthe wrong topics. \u201cThe true history of a nation (ummah) is the history of its civilization \n(tamaddun) and its settled life (\u1e25a\u1e0d\u0101rah), not the history of its battles and conquests.\u201d36 But \nhow was one to write this new kind of history? One did so by providing a lively account \nof social life and material culture. In his preface to the final volume of his history, Zaydan \nexplains that his aim has been to write so vividly that whatever he is talking about \u201cappears \nto the reader as if it were physically there before him.\u201d37\n\nEven for modern historians, cultural history is hard to write because\u2014among other \nthings\u2014there is no conventional way to impose order on one\u2019s material. Zayd\u0101n\u2019s History \nis not well organized, by any standard. But it does have a method. As a novelist, Zayd\u0101n \nknew that the only way to conjure the past into seemingly physical existence was to choose \na particular past and fill it out with as much local color as he could find. In Volume 1, he \nexplains which past he chose to focus on and why. After zipping through the political history \nof the Umayyads, Abbasids, Spanish Umayyads, and Fatimids, Zaydan declares that it would \ntake too long to go through all the other Islamic dynasties that have existed in the world. \nSo he lists them in tabular form, giving their capitals, how many kings each had, the year \neach was founded, and the year each came to an end. The table takes up four pages. He then \ncontinues: \n\nTo sum up, from the earliest days of Islam until now, over a hundred Islamic dynasties \nhave come into existence, with some 1200 leaders, among them caliphs, sultans, kings, \nemirs, atabegs, ikhsh\u012bds, khedives, sherifs, beys, deys, and more; by origin Arabs, \nPersians, Turks, Circassians, Kurds, Indians, Tatars, Mongols, Afghans, and others; and \nruled from Medina, Kufa, Damascus, Baghdad, Egypt, Cairawan, Cordova, Istanbul, \nSanaa, Oman, Delhi, and elsewhere... But inasmuch as the Abbasid dynasty is the most \nfamous of them all, and the first to attain civilization (tamaddun), we shall base our \ndescription of tamaddun for the most part on the Abbasids.38\n\nHere Zayd\u0101n does not quite say that the early Abbasid period was the golden age. But his \ndecision to use it as the exemplar of Arab-Islamic civilization certainly implies a certain \n\n36.  Jurj\u012b Zayd\u0101n, T\u0101r\u012bkh al-tamaddun al-isl\u0101m\u012b, 4th ed (Cairo: al-Hil\u0101l, 1935; originally published 1902-06), \n1:3. Cf. von Hammer-Purgstall: \u201cErst im verflossenen Jahrhunderte haben europ\u00e4ische Geschichtschreiber \neinzushehen begonnen, das die Geschichte eines Volkes nicht nur seine Thaten im Kriege, sondern auch in die \nim Frieden, die seiner K\u00fcnste und Wissenschaften, seiner geistigen und sittlichen Bildung umfassen m\u00fcsse...\u201d \n(Literaturgeschichte, 1: xv).", "start_char_idx": 28310, "end_char_idx": 31690, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "147b90a3-065c-4a57-a57f-d7f6f18251a1": {"__data__": {"id_": "147b90a3-065c-4a57-a57f-d7f6f18251a1", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "699c1877-bed0-4c74-b6b2-44f1b003ffa9", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "19b9d75d52fd838d63e7e6636ddcde73e5d6e31c4676f9110d295359867a35f5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "460d7b3d-555b-489d-91f9-41c86e2ee655", "node_type": "1", "metadata": {}, "hash": "80ee008ca6ad722a73a905e411e73a342332ab22c3fd9e48eca02633c6edb0e6", "class_name": "RelatedNodeInfo"}}, "text": "Zayd\u0101n goes on to argue that histories written in Western languages are inadequate \nfor different reasons. \n\n37.  Li-anna wijhatan\u0101 al-\u016bl\u0101 f\u012b kit\u0101batin\u0101 innam\u0101 hiya bas\u1e6du al-\u02bfib\u0101rati wa-\u012b\u1e0d\u0101\u1e25u al-maw\u1e0d\u016b\u02bfi \u1e25att\u0101 yanjal\u012b \nlil-q\u0101ri\u02bei ka\u02beannahu mujassam: Zaydan, Tamaddun, 5:3. A worthy successor of Zayd\u0101n in this regard is Guy \nLe Strange\u2019s Baghdad During the Abbasid Caliphate (Oxford, 1900), which, despite the tenuousness of its \nreconstructions, delivers a powerful reality effect, describing, as it does, some parts of Baghdad almost street \nby street.\n\n38.  Zayd\u0101n, Tamaddun, 1:81-86.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe Abbasid \u201cGolden Age\u201d: An Excavation  \u2022  49\n\nprivilege over the many other times and places he might have written about.39 This approach, \nand the decline-and-fall paradigm it implied, was criticized even by some of Zayd\u0101n\u2019s \ncontemporaries, who reproached him for adopting an Orientalist model.40 Yet it has served \nas the basis for the literary histories found in schoolbooks and dictionaries even today.41 \nFor example, the literary-history chart in the Munjid encyclopedic dictionary, a standard \nreference work, until recently labeled the entire period from 750 to 1258 \u201cthe Abbasid age,\u201d \nand the period from 1258 to 1789 \u201cthe age of decline.\u201d42 Admittedly, this arrangement has \nits advantages: the alternative would have been to create a new section for each of Zayd\u0101n\u2019s \nhundred-odd dynasties, or to come up with some new principle of classification. In the end \nthe Munjid editors took the easy way out: following Zayd\u0101n, they declare the Abbasids to \nhave been the most important Islamic dynasty, and then herd every writer between 750 and \n1258 into the Abbasid tent. \n\nThis way of looking at literary history may seem natural to many Arabic speakers today, \nbut it hardly follows in any obvious way from historical reality\u2014not even the reality known \nto Zayd\u0101n. Rather, the construction of an Abbasid golden age follows in part from the choices \nZayd\u0101n made in order to write a specifically cultural history. Most fatefully, he decided to \nfocus on the Abbasids because the sources on them would give him more of what he thought \nof as the raw material of Kulturgeschichte\u2014social life, material culture, and so on. For that \npurpose, his choice made sense. But, as he himself was aware, there were plenty of other \ndynasties out there: in fact, he lists them in his chart. Their subsequent disappearance is \ndoubtless the result of a streamlining intended to produce a curriculum for a secular Arab-\nnationalist history. Fortunately, the many criticisms of this scheme finally appear to have had \nan effect: the most recent edition of the Munjid has a new chart. In this one, the unfortunate \n\u201cAbbasid\u201d label for 750-1258 is retained, but the period from 1258 to 1798 is called the Mamluk \nand Ottoman period, not the age of decline. \n\n39.  For another early example see \u1e24asan Tawf\u012bq al-\u02bfAdl, T\u0101r\u012bkh \u0101d\u0101b al-lughah al-\u02bfarabiyyah (Cairo: al-Fun\u016bn, \n1906), which divides the field into \u201cpre-Islamic, Umayyad, Abbasid, Andalusian, and after.\u201d He appears to \nhave derived this scheme from Carl Brockelmann, making it a descendant of Hammer-Purgstall\u2019s. See Konrad \nHirschler and Sarah Bowen Savant, \u201cIntroduction: What is A Period?\u201d Der Islam 91:1 (2014): 6-19, at 14, citing Jan \nBrugman, An Introduction to the History of Modern Arabic Literature in Egypt (Leiden: Brill, 1984), 327-30.", "start_char_idx": 31691, "end_char_idx": 35110, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "460d7b3d-555b-489d-91f9-41c86e2ee655": {"__data__": {"id_": "460d7b3d-555b-489d-91f9-41c86e2ee655", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "147b90a3-065c-4a57-a57f-d7f6f18251a1", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "2b448ab488faec93ca7277c8e4aaf5484840dec2aeac889414122a2c5809e4c2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7e27af65-e372-4a47-a551-2f4921527548", "node_type": "1", "metadata": {}, "hash": "e0b83e9694bcfafc437d5b03d532610dba6bcfc83d68a75aaddf538e38effafc", "class_name": "RelatedNodeInfo"}}, "text": "Note \nthat although al-\u02bfAdl\u2019s work precedes Zaydan\u2019s T\u0101r\u012bkh \u0101d\u0101b al-lughah al-\u02bfarabiyyah (Cairo: al-Hil\u0101l, 1911-13) it \npostdates the Tamaddun (1902-1906). \n\n40.  On Luw\u012bs Shaykh\u016b\u2019s criticism of Zayd\u0101n\u2019s dependence on Brockelmann\u2019s Geschichte der arabischen \nLitteratur, see Anne-Laure Dupont, \u201cHow Should the History of the Arabs be Written? The Impact of European \nOrientalism on Jurj\u012b Zayd\u0101n\u2019s Work,\u201d in Zaidan and Philipp, eds., Jurji Zaidan, 85-121, at 104-7. Another early \ncritique is that of Mu\u1e63\u1e6daf\u0101 \u1e62\u0101diq al-R\u0101fi\u02bf\u012b (d. 1937), Ta\u02ber\u012bkh \u0101d\u0101b al-\u02bfarab, originally published 1911, reissued and \nedited by \u02bf Abd All\u0101h al-Minsh\u0101w\u012b and Mahd\u012b al-Ba\u1e25q\u012br\u012b (Cairo: al-\u012am\u0101n, undated reprint of 1911 edition), 1:13-19. \nThe gist of his objection is that literary history is neither progressive nor cumulative; indeed, its finest hour \ncame near the beginning, with the revelation of the Qur\u02bean. Moreover, it is independent from events in other \nspheres, including religion, politics, and science. I thank Ahmed El Shamsy for this reference. \n\n41.  A prominent example in the schoolbook category is [Shaykh\u016b, Luw\u012bs,] al-Maj\u0101n\u012b al-\u1e25ad\u012bthah \u02bfan maj\u0101n\u012b \nal-Ab Shaykh\u016b, edited by Fu\u02be\u0101d Afr\u0101m al-Bust\u0101n\u012b et al (Beirut: al-K\u0101thul\u012bkiyyah, 1960-61). I thank John Nawas for \ndrawing this example to my attention.\n\n42.  \u201cT\u0101r\u012bkh al-\u0101d\u0101b wa l-\u02bful\u016bm al-\u02bfarabiyyah,\u201d in al-Munjid f\u012b l-lughah wa l-a\u02bfl\u0101m, 27th ed. (Beirut: Dar \nel-Mashreq, 1984), pp. 462-69. I thank Bilal Orfali and John Nawas for sending me photos of these pages.\n\n\n\n50  \u2022  Michael cooperson\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nIV. On the basis of the preceding survey one might be tempted to conclude that the \nelevation of the early Abbasid period is entirely the result of back-projection. But there is \nplenty of evidence that Abbasid glory was a topos in Arabic literature even before the modern \nprocess of mythification got started. Having now excavated and put aside the modern rise-\nand-fall paradigm that requires a golden age, we can proceed to examine the pre-modern \ntopos in more detail.\n\nIn what now seems an amateurish essay published two decades ago, I offered a selective \nhistory of the trope of Baghdad as a city of vanished glory.43 Century after century, one finds \nthe claim that the city had only recently stopped being a glorious center of political power, \nprosperity, scholarship, and so on. Whatever the weaknesses of my essay, it still seems true \nthat the trope was persistent and ubiquitous, and that its persistence and ubiquity make it \nimpossible to treat the glorification of the early Abbasid period (for which Baghdad is the \nmost convenient synecdoche) as a purely modern phenomenon.44\n\nA recent essay by Suzanne Stetkevych seems to address the problem with its argument \nthat the golden age is the creation of Abbasid court poets.45 But Stetkevych takes it as \naxiomatic that Ab\u016b Tamm\u0101m (d. 845 or 846), al-Bu\u1e25tur\u012b (d.", "start_char_idx": 35111, "end_char_idx": 38010, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7e27af65-e372-4a47-a551-2f4921527548": {"__data__": {"id_": "7e27af65-e372-4a47-a551-2f4921527548", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "460d7b3d-555b-489d-91f9-41c86e2ee655", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "bffee90a957b3c2ac5e5db32838fca978a2379922843e40d8cc0bbf0f2169955", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "33db693b-d7bd-4f23-abe1-c23038dd1f92", "node_type": "1", "metadata": {}, "hash": "fa0428db99d031139724d8a7d8a797940b61746954b059e6f66aec9547a58b4f", "class_name": "RelatedNodeInfo"}}, "text": "845 or 846), al-Bu\u1e25tur\u012b (d. 897), and the rest had something \nto celebrate, namely, \u201cthe astounding and unprecedented might and dominion of the rulers \nof the Arab-Islamic state\u201d and \u201cthe moral, military, scientific, and cultural achievements of \nAbbasid rule\u201d (3). Or at least, she takes it as axiomatic until she doesn\u2019t: a few pages later she \nsays that \u201cthe Abbasid Golden age was a literary construct, not a historical reality,\u201d adding \nthat it is \u201can image created and promulgated by the court panegyrists and not an objective \nhistorical assessment of the period\u201d (7). Apart from the circularity of the argument, I am not \nconvinced by the poems she analyzes that the panegyrists believed that theirs was a golden \nage, or, if they did, that this belief would have mattered very much. The problem is one of \ngenre: mad\u012b\u1e25, by definition, insists that tout va pour le mieux dans le meilleur des mondes. \nSince this is what praise-poets always say, no matter where or when they live, their having \nsaid it during the early Abbasid period would seem to lack probative value. On the other \nhand, Stetkevych\u2019s further argument that nineteenth- and twentieth-century neo-classical \npoets invoked Ab\u016b Tamm\u0101m, al-Bu\u1e25tur\u012b, et al., to construct the image of a lost Arab-Islamic \nutopia is fully convincing.46 What remains to be determined why the poets of this particular \nperiod should have been chosen to play this role.\n\nA convenient way to re-open the problem is to ask what different users of the trope \nthought the early Abbasid period was like. In the Thousand and One Nights, the stories \nthat feature al-Rash\u012bd, Zubaydah, al-Am\u012bn, Ja\u02bffar al-Barmak\u012b, Ab\u016b Nuw\u0101s, Masr\u016br, and Is\u1e25\u0101q \n\n43.  Michael Cooperson, \u201cBaghdad in Rhetoric and Narrative,\u201d Muqarnas 13 (1996): 99-113.\n44.  For a more recent study of this trope, see Zayde Antrim, \u201cConnectivity and creativity: representations \n\nof Baghdad\u2019s centrality, 5th-11th centuries,\u201d in \u0130slam Medeniyetinde Ba\u011fdat (Med\u00eenet\u00fc\u2019s-Selam) Uluslaras\u0131 \nSempozyum, ed. Ismail Saa \u00dcst\u00fcn (Istanbul: Marmara University, 2011), 55-74.\n\n45.  Suzanne Pinckney Stetkevych, \u201cAbbasid Panegyric: Bad\u012b\u02bf Poetry and the Invention of the Arab Golden \nAge,\u201d in British Journal of Middle Eastern Studies, published online 04 May 2016.\n\n46.  On the notion of \u201cArab-Muslim utopia\u201d see Wien, Arab Nationalism, 48-79.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe Abbasid \u201cGolden Age\u201d: An Excavation  \u2022  51\n\nal-Maw\u1e63il\u012b draw on associations with vast wealth and spectacular self-indulgence.47 In the \nFrench travelogue of Rif\u0101\u02bfah R\u0101fi\u02bf al-\u1e6cah\u1e6d\u0101w\u012b, on the other hand, the early Abbasid period is \nnotable not for its prosperity and glamor but for its promotion of culture and learning.48 These \ntwo attributes\u2014wealth and learning\u2014have become so naturalized as attributes of the early \nAbbasids that it becomes tempting to argue that the golden-age trope came about because \nthe caliphs were, as a matter of historical fact, wealthier or more supportive of science than \nother pre-modern Muslim rulers. But that claim is hard to prove. Baghdad may have been a \nvery wealthy town, but how much wealthier can it have been than (for example) Umayyad \nDamascus or Fatimid Cairo? More importantly, how would any pre-modern observer really \nknow? What needs to be explained\u2014in a study of cultural history, anyway\u2014is the reputation \nfor wealth, or more broadly, why Abbasid materiality should have left such a vivid afterglow \nin cultural memory.", "start_char_idx": 37983, "end_char_idx": 41427, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "33db693b-d7bd-4f23-abe1-c23038dd1f92": {"__data__": {"id_": "33db693b-d7bd-4f23-abe1-c23038dd1f92", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7e27af65-e372-4a47-a551-2f4921527548", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "d69b104c7e2d36aab4052341ff7145b9959125125cd85ef4087327e2a7559f20", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f509c32f-4633-4398-9c9e-7c77f46cd1b3", "node_type": "1", "metadata": {}, "hash": "bac65679ac03bad2a77342c4471031ae08122dbf8ef2054737732c059a1e3ac7", "class_name": "RelatedNodeInfo"}}, "text": "The matter of scientific learning is also less straightforward than it may appear. At some \npoint in history, instrumental rationality became thinkable, and was felt to be a good thing. \nHistorians who found something analogous to it in past societies declared those societies \nprescient or precocious, especially when their discoveries and inventions\u2014algebra, say, \nor movable type\u2014anticipated their counterparts in Western Europe or, better yet, led to \nthem. As a premise for historical study, the problem with this idea is that it leads modern \nobservers to assume that people like al-Khw\u0101rizm\u012b (who systematized algebra) shared \nour modern ideas about the nature and purpose of scientific inquiry. This assumption, in \nturn, forecloses questions about why someone in ninth-century Baghdad would trouble to \nsystematize algebra or why someone else would pay him to do it. Especially in the case of \nIslamic societies, the march-of-progress trope also tends to support the claim that science \nwas a marginal endeavor that flourished in a few obscure corners before being snuffed out \nby the dark forces of orthodoxy.49\n\n47.  It would be tedious to list every reference to these figures in the Nights. The best-known example is the \nappearance of al-Rash\u012bd and Ja\u02bffar in the middle of the story of the porter and the three ladies of Baghdad: see \n[Shahrz\u0101d,] Kit\u0101b alf laylah wa-laylah min u\u1e63\u016blihi al-\u02bfarabiyyah al-\u016bl\u0101, ed. Mu\u1e25sin Mahd\u012b (Leiden: Brill, 1984), \n138 = L32). Jean-Claude Garcin has identified distinct stages in the representation of these figures: see his Pour \nune lecture historique des Mille et Une Nuits (Arles: Sindbad, 2013), 62-77. As Garcin notes, antecedents for \nthese characters may be found in the literature generated more proximately by the early Abbasid period itself. \nFor our purposes, however, the question is why these particular figures came to assume such a prominent place \nin popular memory.\n\n48.  Rif\u0101\u02bfah R\u0101fi\u02bf al-\u1e6cah\u1e6d\u0101w\u012b, Takhl\u012bs al-ibr\u012bz f\u012b talkh\u012b\u1e63 B\u0101r\u012bs (Cairo: Kalim\u0101t, 2011), 17, 25, 309. This trope has \nbeen tirelessly repeated since al-\u1e6cah\u1e6d\u0101w\u012b, and still appears regularly when Arabic media has reason to refer to \nthe Abbasids. See, e.g., Mu\u1e25ammad Majd\u012b, \u201cBaghd\u0101d mad\u012bnat al-thaq\u0101fah al-\u02bfarabiyyah bayna izdih\u0101r al-m\u0101\u1e0d\u012b \nwa-\u02bf\u0101lam al-w\u0101qi\u02bf\u201c (Veto, March 4, 2016).\n\n49.  This is the assumption behind Richard Dawkins\u2019s notorious tweet: \u201cAll the world\u2019s Muslims have fewer \nNobel Prizes than Trinity College, Cambridge. They did great things in the Middle Ages, though\u201d (Richard \nDawkins, August 8, 2013). For studies that complicate this bit of received wisdom, see George Saliba, Islamic \nScience and the Making of the European Renaissance (Boston: MIT, 2007); Ahmad Dallal, Islam, Science, and the \nChallenge of History (Yale, 2010); Justin Stearns, \u201cWriting the History of the Natural Sciences in the Pre-Modern \nMuslim World: Historiography, Religion, and the Importance of the Pre-Modern Period,\u201d History Compass 9/12 \n(2011): 923-51.\n\nhttp://www.vetogate.com/2077016\nhttp://www.vetogate.com/2077016\nhttps://twitter.com/richarddawkins/status/365473573768400896%3Flang%3Dar\nhttps://twitter.com/richarddawkins/status/365473573768400896%3Flang%3Dar", "start_char_idx": 41430, "end_char_idx": 44628, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f509c32f-4633-4398-9c9e-7c77f46cd1b3": {"__data__": {"id_": "f509c32f-4633-4398-9c9e-7c77f46cd1b3", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "33db693b-d7bd-4f23-abe1-c23038dd1f92", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "63901eb5551059b04cd609cdf91a0cc4eda24397103b79d5781cd2ca47743fe2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "159d718a-959e-4bc2-9778-b2569da224de", "node_type": "1", "metadata": {}, "hash": "bd8de373356a822200b26c008232b6a463ce2bfc0ba8a5787c09ec88b43b70cd", "class_name": "RelatedNodeInfo"}}, "text": "52  \u2022  Michael cooperson\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe reality, as it turns out, is more complex. Some early Muslim scientists did believe that \nthe study of nature was progressive and cumulative. But their actual investigations often had \nmore in common with neo-Platonic magical thinking than with anything we might recognize \nas science. Similarly, their patrons were motivated by desires that may seem odd to us: using \ntranslation to establish a philosophical pedigree that bypassed the Byzantine empire,50 for \nexample, or constructing an epistemology that could serve as an alternative to Imami Shiism \non the one hand and scriptural nominalism on the other.51 Understandably, opponents of these \nendeavors took a dim view of Abbasid science: Arabic historians\u2019 references to al-Ma\u02bem\u016bn\u2019s \nscholarly interests, for example, are often derogatory.52 Moreover, scientific activity, however \ndefined, continued long after the end of the so-called golden age, and in many places all over \nthe world defined by Islam. For all these reasons, saying that the Abbasid-period scholars \nwere good scientists, and were acknowledged and appreciated as such, cannot serve as a \ncomplete explanation for all the love that al-\u1e6cah\u1e6d\u0101w\u012b and his successors have thrown at them.\n\nV. So why an Abbasid golden age? Let\u2019s begin with a contingency: the appearance of paper. \nPaper came to the attention of Muslims in the eighth century.53 Compared to parchment \nand papyrus, it was simple to produce, cheap, and easy to work with. Thanks to paper, the \nwest Asians of the early Abbasid era were able to produce a good deal more writing than \ntheir predecessors. The result has been described as \u201can efflorescence of books and written \nculture incomparably more brilliant than was known anywhere in Europe until the invention \nof printing with movable type in the fifteenth century.\u201d54 For our purposes, the point is that \nonly after 750 was it possible for Muslims and their west Asian neighbors to record their \nthoughts and share them with others so efficiently. It doesn\u2019t matter whether those thoughts \nwere brilliant or not: whatever they were, they were saved\u2014or at least, more of them were \nsaved than had ever been possible before. \n\nThanks to paper, then, Abbasid writing was plentiful and easy to reproduce. But there\u2019s \nmore to it than that. As several modern studies have argued, Abbasid-era compilers did not \nsimply record the tradition: they constructed it, in accordance with their own preoccupations \nand concerns.55 In that sense, our image of pre- and early Islam is the Abbasid image of pre- \n\n50.  Dimitri Gutas, Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and \nEarly \u02bfAbbasid Society (2nd-4th/5th-10th c.) (New York: Routledge, 1998).\n\n51.  Michael Cooperson, Al Ma\u02bemun (Oxford: Oneworld, 2005).\n52.  Michael Cooperson, Classical Arabic Biography (Cambridge, 2000), 65-66.\n53.  This was probably not\u2014as tradition has it\u2014because Muslims captured Chinese papermakers at the battle \n\nof Talas in 751, but through contact with Central Asian craftsmen. See Jonathan M. Bloom, Paper Before Print \n(Yale, 2001), 42-45 (citations at 44-45). \n\n54.  Bloom, Paper, 91.\n55.  See Rina Drory, \u201cThe Abbasid Construction of the Jahiliyya: Cultural Authority in the Making,\u201d Studia \n\nIslamica 1996/1 (February): 38-49, which argues that early Abbasid maw\u0101l\u012b \u201cconstructed Arab identity\u201d by \n\u201ccollecting and organizing knowledge belonging to \u2018the Arab (and Islamic) sciences\u2019\u201c (42); Borrut, \u201cVanishing \nSyria,\u201d which shows that our periodization of early Islam is an Abbasid-era creation; and Peter Webb, Arab \nIdentity and the Rise of Islam (Edinburgh 2016), esp. 255-69, which makes a similar argument about Arab \nidentity\u2014not merely its content, \u00e0 la Drory, but its very existence.", "start_char_idx": 44631, "end_char_idx": 48440, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "159d718a-959e-4bc2-9778-b2569da224de": {"__data__": {"id_": "159d718a-959e-4bc2-9778-b2569da224de", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f509c32f-4633-4398-9c9e-7c77f46cd1b3", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "8d9b1026c060d78bacc3322c6cec7f204d9c7dac4231cd3695c9636ecbed4638", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "52097c5a-1bae-4af8-ae43-b9512f8d276e", "node_type": "1", "metadata": {}, "hash": "3734bc08f83da7b321c69568720fb7ebc089906c79ec4382982fd23d0a917d8b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe Abbasid \u201cGolden Age\u201d: An Excavation  \u2022  53\n\nand early Islam, and seeing through it or around it requires an enormous amount of effort. \nTo this insight I would add that when Abbasid-period compliers set about their work, they \nwere doing something else that had not been done before: they were setting out to make \nArab lore and Islamic tradition readable to people raised in other traditions, as well as to the \npeople who had came to think of themselves as Arabs. When a r\u0101w\u012b performed a pre-Islamic \node at the Umayyad court of Damascus, or when Jar\u012br, al-Farazdaq, and al-Akh\u1e6dal took turns \nsavaging each other at the great poetry slam that was Basra, no one bothered to ask whether \nGreek captives or Persian converts could understand what was being said or why they should \ncare. Under unusual circumstances, some freedmen and converts did acquire a native or \nnear-native command of Arabic, but those fortunate few seem to have been content to make \na fortune and then pull the ladder up behind them.56 Only in the early Abbasid period do \nwe find authors intent on making Arab lore and Islamic tradition accessible to outsiders.57 \nThis was not done kindly: it often involved name-calling, mockery, and threats, along \nwith complaints about how culture was going to the dogs.58 But the result was fortunate: a \ndumbing-down of everything that had been thought and said in Arabic up to that point.59 \nThis dumbing-down made the tradition accessible not only to the maw\u0101l\u012b but also to Arabs \nwho had lost touch with their roots60 (or, perhaps more exactly, were now being told for the \n \n \n\n56.  Michael Cooperson, \u201c\u2018Arabs\u2019 and \u2018Iranians\u2019: The Uses of Ethnicity in the Early Abbasid Period,\u201d Islamic \nCultures, Islamic Contexts. Essays in Honor of Professor Patricia Crone (Leiden: Brill, 2015), 364-387.\n\n57.  The intention may have been, as G\u00e9rard Lecomte says of Ibn Qutaybah, to create \u201cun syst\u00e8me intellectuel \net moral composite, mais homog\u00e8ne, qui deviendra le d\u00e9nominateur commun de la Communaut\u00e9.\u201d Ibn Qutayba \n(m. 276/889): L\u2019homme, son oeuvre, ses id\u00e9es (Damascus: Ifpo, 1965), 421. Yet the presentation of this system by \nIbn Qutaybah at least comes off as snarky rather than high-minded. In any event, I agree entirely with Lecomte \nthat Ibn Qutaybah\u2019s notion of adab was neither secular (as religion is unmistakably a part of it) nor humanist \n(because the term is simply anachronistic; Lecomte, Ibn Qutayba, 424ff.) On this last point see Alexander Key, \n\u201cThe Applicability of the Term \u2018Humanism\u2019 to Ab\u016b \u1e24ayy\u0101n al-Taw\u1e25\u012bd\u012b,\u201d Studia Islamica 100/101 (2005): 71-112.\n\n58.  See. e.g., Ibn Qutaybah, \u02bfUy\u016bn al-akhb\u0101r (Beirut: D\u0101r al-Kit\u0101b al-\u02bfArab\u012b, undated reprint of 1925 edition), \nwhere incompetence is everywhere (shum\u016bl al-naq\u1e63) and learning extinct (dur\u016bs al-\u02bfilm; 1: \u1e6d\u0101\u02be), and where the \nauthor has made his work as complete as possible because the reader, if left to his own devices, is too lazy to \nseek learning on his own (1: y\u0101\u02be). See also, by the same author, Adab al-k\u0101tib, ed. Mu\u1e25y\u012b al-D\u012bn \u02bfAbd al-\u1e24am\u012bd \n(Cairo: D\u0101r al-Sa\u02bf\u0101dah, 1963), where scribes who scorn the Arab and Islamic sciences are likened to beasts (6) and \nthe reader is given several examples of bureaucrats who embarrassed themselves by their ignorance of Arabic \nexpressions and lack of general knowledge (7-8).\n\n59.", "start_char_idx": 48444, "end_char_idx": 51791, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "52097c5a-1bae-4af8-ae43-b9512f8d276e": {"__data__": {"id_": "52097c5a-1bae-4af8-ae43-b9512f8d276e", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "159d718a-959e-4bc2-9778-b2569da224de", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "9626cb8e1911bc225adbb70ff460c649e20d072fbfd789026cb1bde854853112", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0672db85-3f5a-496e-aac6-d7a50b202687", "node_type": "1", "metadata": {}, "hash": "8f2d37acf5d193b1cbbef022733adba3b1db3decb9a7d0b879f95cf27b83baa8", "class_name": "RelatedNodeInfo"}}, "text": "59.  In offering his readers a \u201cmenu\u201d of possibly useful information to choose from, Ibn Qutaybah, whom I \ntake as a representative example of the vulgarizer, \u201cis apparently bowing to values of the semi or self-educated, \nand by designing a manual of short cuts for them, freeing them from the need to acquire real intellectual \ndiscipline.\u201d Julia Bray, \u201cLists and Memory: Ibn Qutayba and Mu\u1e25ammad ibn \u1e24ab\u012bb,\u201d in Culture and Memory \nin Medieval Islam: Essays in Honour of Wilferd Madelung, ed. Farhad Daftary and Josef W. Meri (London: I. B. \nTauris, 2003), 210-31, at 221.\n\n60.  Among his prospective readers Ibn Qutaybah lists not only \u201csons of Persian kings who know nothing \nof their father and his times\u201d but also \u201ctribespeople of Quraysh who cannot explain their relationship to the \nProphet and his companions.\u201d Ibn Qutaybah, al-Ma\u02bf\u0101rif, ed. Tharwat \u02bfUkk\u0101shah, 4th ed. (Cairo: D\u0101r al-Ma\u02bf\u0101rif, \n1981), 2.", "start_char_idx": 51788, "end_char_idx": 52698, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0672db85-3f5a-496e-aac6-d7a50b202687": {"__data__": {"id_": "0672db85-3f5a-496e-aac6-d7a50b202687", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "52097c5a-1bae-4af8-ae43-b9512f8d276e", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "3cdf362efc01f3840b2e56e7fee8c2f195f7a985079ae8dee7f535807ca1f7aa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4ea670f5-c0a5-45dd-a4e6-63c66e4849ad", "node_type": "1", "metadata": {}, "hash": "2020e3415ee29a2ecf92dfdd581024cac4c41f6cbb180299c421a4f7d0b0b65a", "class_name": "RelatedNodeInfo"}}, "text": "54  \u2022  Michael cooperson\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nfirst time that they had specifically Arab roots to be proud of). In the long run, it also made \nthe tradition accessible to later generations of readers, including us. \n\nLet me flesh out this claim with some examples. Today it is entirely commonplace to hear \nMuslims say that a believer should know Arabic. As it turns out, though, someone actually \nhad to argue this position. The first such someone I know of is the famous jurist al-Sh\u0101fi\u02bf\u012b (d. \n820). In his foundational treatise on law, he declares that believers are required to understand \nwhat the Qur\u02be\u0101n says. Since the Book is entirely in Arabic, it is \u201cincumbent on every Muslim to \nlearn as much of the Arabs\u2019 language as his efforts allow.\u201d61 Moreover, anyone who acquires \nArabic from Arabs \u201cbecomes one of the speakers of their language.\u201d Al-Sh\u0101fi\u02bf\u012b concedes that \nthe learner\u2019s language will be imperfect, but he insists that this is no excuse for not trying: \nnative speakers don\u2019t know Arabic perfectly either (\u00b654-57). \n\nGiven the state of the relationship between Arabs and maw\u0101l\u012b at the time, al-Sh\u0101fi\u02bf\u012b\u2019s \nposition was anything but obvious, as is evident, too, from the careful way he lays it out. \nYet, despite flying in the face of many commonplace assumptions about language, ethnicity, \nand the hierarchy of peoples, his argument won the day. For modern Muslims who care \nabout such matters, it now seems beyond dispute that Arabic can and should be acquired. It \nalso seems obvious that native proficiency in a language offers no free ride when it comes \nto content: that is, being a native speaker does not guarantee fiqh (understanding). For our \npurposes, the important point is that these positions were articulated in the early Abbasid \nperiod, not at any other time, as part of what I am calling the great dumbing-down of Arab \nlore and Islamic learning: that is, the process by which the language and culture of the Arabs, \nlike their religion, were simplified for consumption by non-natives as well as \u201cArabs.\u201d62\n\nTo show what the dumbing-down looked like in practice, there is no better example than \nIbn Qutaybah (d. 276/889). Most of his books amount to lists of \u201cthings you need to know\u201d \nabout Arabs: their food, drinks, games, poems, stories, and so on, with his books on Qur\u02bean \nand Hadith arguably being extensions of the same impulse. In the Fa\u1e0dl al-\u02bfarab wa t-tanb\u012bh \nil\u0101 \u02bful\u016bmih\u0101, for example, he begins by admonishing the presumptuous non-Arab reader that \nhe has no basis to feel superior to Arabs.63 Then he lists the kinds of lore (\u02bfilm) that the Arabs \nwere experts in, including astronomy, divination, and horsemanship, clinching his case by \nciting poems that would be incomprehensible to any but an expert in those fields. In one \npassage, for example, he quotes the following verses about a horse:\n\n... a smooth-cheeked,  \nBroad-breasted, full-chested steed, \nWith imposing \u201cfive longs,\u201d compact \u201cfour shorts,\u201d \n\n61.  Mu\u1e25ammad ibn Idr\u012bs al-Sh\u0101fi\u02bf\u012b, The Epistle on Legal Theory, ed. and trans. Joseph E. Lowry (New York \nUniversity, 2013), \u00b665. (I cite this and other Library of Arabic Literature volumes by paragraph numbers, which \nare the same across the Arabic and English pages.)\n\n62.  For practical purposes, this \u201csimplification for consumption\u201d is probably indistinguishable (from our \nperspective, anyway) from constructing the relevant notions of language, culture, and religion. See Drory, \n\u201cAbbasid Construction,\u201d 44; Bray, \u201cLists and Memory,\u201d at 225; and more generally Webb, Arab Identity.\n\n63.  Ibn Qutaybah, The Excellence of the Arabs, ed. James E. Mongomery and Peter Webb, tr. Sarah Bowen \nSavant and Peter Webb (New York: New York University, 2017), 1.1.1ff.", "start_char_idx": 52702, "end_char_idx": 56440, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4ea670f5-c0a5-45dd-a4e6-63c66e4849ad": {"__data__": {"id_": "4ea670f5-c0a5-45dd-a4e6-63c66e4849ad", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0672db85-3f5a-496e-aac6-d7a50b202687", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "0b05e594bdc60e27ae5b7b1978920434e026a648a3542f01c06d6ae5de1d84f1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6893b1f2-5a46-4eba-8904-74f8a0629b87", "node_type": "1", "metadata": {}, "hash": "9d57c6602e104916287a23c7b96ecbc946c38af33bbd135f0edbe86853ad0d9d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe Abbasid \u201cGolden Age\u201d: An Excavation  \u2022  55\n\nAnd ample \u201csix-broads\u201d: towering legs, solid and firm. \nIts \u201csevens\u201d chiselled and \u201cnines\u201d stripped...64\n\nHaving made his point\u2014that \u201cArab lore\u201d can easily stump a layman\u2014Ibn Qutaybah does not \neven explain the jargon words. Rather, he advises the reader to look them up in his book on \nhorses. Peter Webb, the translator of these verses, has done so, and explains the terms as \nfollows:\n\nThe \u201cfive longs\u201d refers to... the neck, the ears, the forelegs, the haunches, and forelock; \n\u201cfour shorts\u201d refers to the pastern, the dock, the back and the flanks... The \u201csix broads\u201d, \nthe forehead, chest, the haunches, the thighs, the cannons of the hind legs, and the \nplace between the ear-roots; the \u201csevens\u201d are the ears, eyes, the shoulder, the barrel, \nthe hamstrings of the hind legs, the bones meeting the fetlock, and the bones meeting \nthe shoulder; and the \u201cnines\u201d are the bones under the eyes, the bones under the tear-\nducts, the cheeks, the forehead, the place between the ear-roots, the fetlocks, the veins \nin its forelegs and the hind legs...65\n\nThis may not look like a dumbed-down version to us, but it is easier to understand than the \npoem, and would doubtless have been straightforward enough to an audience at home with \nhorses. A near equivalent in our own world might be something like this, from a BBC site \nthat attempts to explain American football to audiences more familiar with British games:\n\nTouchdown (six points) \nA touchdown is scored when a team crosses the opposition\u2019s goal line with the ball, \nor catches or collects the ball in the end zone. \n\nField goal (three points) \nThese are usually attempted on fourth down if the kicker is close enough to the end \nzone to kick the ball through the posts, or uprights. \n\nExtra point (one or two points) \nA point is earned by kicking the ball through the uprights after a touchdown (similar \nto a rugby conversion). Two points are earned by taking the ball into the end zone \nagain...66\n\nIt is with the early Abbasids, then, that everything before them becomes readable for the \nfirst time. This does not mean that Abbasid-period glosses and commentaries on, say, the \nQur\u02be\u0101n or the mu\u02bfallaq\u0101t were necessarily the ones used in later periods.67 But the format and \n\n64.  Ibn Qutaybah, Excellence of the Arabs, 2.2.10.\n65.  Ibn Qutaybah, Excellence, notes 172 and 173.\n66.  BBC Sport, American Football, \u201cNFL in a nutshell,\u201d http://news.bbc.co.uk/sport2/hi/other_sports/\n\namerican_football/3192002.stm.\n67.  In fact they usually weren\u2019t: Ahmed El Shamsy, \u201cIslamic Book Culture through the Lens of Two Private \n\nLibraries, 1850-1940,\u201d Intellectual History of the Islamicate World 4 (2016): 61-81, shows that \u201cthe late manuscript \n\nhttp://news.bbc.co.uk/sport2/hi/other_sports/american_football/3192002.stm\nhttp://news.bbc.co.uk/sport2/hi/other_sports/american_football/3192002.stm\n\n\n56  \u2022  Michael cooperson\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nsubstance of many later commentaries\u2014and more importantly the idea that one should need \na commentary in the first place\u2014go back to the early Abbasid period.68 As a result, the names \nof late-eighth- to mid-tenth-century authorities were baked into the exegetical tradition at \nits source, and have echoed down the centuries long after most of their works ceased to be \nconsulted and were eventually lost. At some point, citing an Abbasid-period source became a \ntrope even in popular literature, where, for example, we find the massive, sprawling, wildly \nunhistorical Epic of Antar attributed to al-A\u1e63ma\u02bf\u012b.", "start_char_idx": 56444, "end_char_idx": 60037, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6893b1f2-5a46-4eba-8904-74f8a0629b87": {"__data__": {"id_": "6893b1f2-5a46-4eba-8904-74f8a0629b87", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4ea670f5-c0a5-45dd-a4e6-63c66e4849ad", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "0745069991971b331e4995efdccef86fc79826518e59faffa0811048affee645", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e7fccb09-99c8-4195-993c-e71ecee6b2f7", "node_type": "1", "metadata": {}, "hash": "9bfb22e23089af24a16ae8cb9a742905e6cf74b1c689c3bfe3a4ce022a31c67a", "class_name": "RelatedNodeInfo"}}, "text": "This growing backwards of isn\u0101ds (to borrow a term from Islamic legal history) does not \nmean that sources cited informally or for effect were always from the early Abbasid period \nitself. But when other sources are cited, they consist of figures canonized by the early Abbasid \ntadw\u012bn, as \u1e24\u0101jj\u012b Khal\u012bfah calls it (1:33). For example, in al-\u1e24ar\u012br\u012b\u2019s fortieth maq\u0101mah (usually \ncalled \u2018of Tabr\u012bz\u2019), Ab\u016b Zayd and his wife have a slanging match in which they refer to two \ndozen figures from pre- and early Islamic history, of whom the latest is al-A\u1e63ma\u02bf\u012b (there \ncalled Ibn Qurayb, d. 828).69 Al-\u1e24ar\u012br\u012b died in 1122, meaning that there was three centuries\u2019 \nworth of poets, scholars, and other luminaries he might have cited in this episode. Instead, \nthough, he limits himself to figures of the early Abbasid period and before.\n\nThe last point to be made about the explosion of writing in the eighth and ninth centuries \nis that it made the Abbasids themselves more readable as well. Though much of what \nthey wrote was about the past, they wrote about themselves too, and enough of this has  \nsurvived\u2014though again not always in its original form\u2014to convey the sense of a dense, \nlayered world. To exemplify, Ibn al-Jawz\u012b\u2019s life of Ibn \u1e24anbal provides a rich store of detail \non how life was lived in the poor-to-middling neighborhoods of ninth-century Baghdad. \nFrom it we learn, for example, that a month\u2019s rent might be three dirhams (\u00b642.1) while live \nchickens, cuppings, and circumcisions cost one dirham (\u00b649.18, 63.4, 38.9); that landlords \nkept registers of tenants and how much rent they owed (\u00b642.1); that roofs had drainpipes \nthat might empty into the street (\u00b649.28); that rooms were heated using clay pans full of \nembers (\u00b645.10) and might be closed off by curtains instead of doors (\u00b645.7-8); that grocers \nsold thorns for kindling (\u00b647.1, 52.3) and wrapped their butter in leaves of chard (\u00b649.24); \nthat the penniless might pawn items like sandals and pails in exchange for food (\u00b641.3, 49.7); \nand that children were given almonds, sugar, and raisins as treats (\u00b638.11, 44.10).70\n\nStrikingly, Ibn al-Jawz\u012b died in 597/1201, that is, three and a half centuries after the death \nof his subject (241/855). Yet enough had already been written about Ibn \u1e24anbal to provide \nhis biographer with enough material to fill some 230 folios of manuscript. Because the realia \n(unlike, say, the creeds ascribed to the imam) are there by accident, they seem believable; \n\ntradition was overwhelmingly focused on a small number of curriculum texts and extensive commentaries on \nthem, while ignoring most of the works that we today consider the classics of those fields\u201d (61).\n\n68.  In the field of tafs\u012br, for example, the works Andrew Rippin classes as \u201cformative\u201d include those ascribed \nto Muq\u0101til b. Sulaym\u0101n (d. 150/767), al-Farr\u0101\u02be (d. 207/822), \u02bf Abd al-Razz\u0101q al-San\u02bf\u0101n\u012b (d. 211/827), and al-Akhfash \nal-Awsa\u1e6d (d. 215/830), with the caveat that attributions are made to earlier figures, and the dating of all these \nworks remains uncertain (Rippin, \u201cTafs\u012br,\u201d in EI2). \n\n69.  Les s\u00e9ances de Hariri, ed. Silvestre de Sacy (Paris, Imprimerie Royale, 1822), I:443-58, at 453.\n70.  Ibn al-Jawz\u012b, The Virtues of A\u1e25mad ibn \u1e24anbal, ed. and trans.", "start_char_idx": 60040, "end_char_idx": 63290, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e7fccb09-99c8-4195-993c-e71ecee6b2f7": {"__data__": {"id_": "e7fccb09-99c8-4195-993c-e71ecee6b2f7", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6893b1f2-5a46-4eba-8904-74f8a0629b87", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "34a1c18805c16216a2502a21c2031a48334394b623b78b65266089d1cc58327d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5c5e3dbb-3d76-442a-9c59-0b4dc85e16db", "node_type": "1", "metadata": {}, "hash": "5bfd6f0b728c3b0b90a7a0ff12803eaecd015d617e25cb77310d52e10968d2ad", "class_name": "RelatedNodeInfo"}}, "text": "and trans. by Michael Cooperson (New York University, \n\n2013 and 2015). Chapters 1-50 are in vol. 1 and Chapters 51-100 are in vol. 2.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe Abbasid \u201cGolden Age\u201d: An Excavation  \u2022  57\n\nand the overall effect is so dense that the few obvious fabrications (for example, the story \nwhere Ibn Hanbal is shipwrecked on a desert island, \u00b64.22) stand out like a sore thumb.71 \nTo fully appreciate the reality effect (as Roland Barthes would call it) of this material, we \nmight compare it to what is known about an earlier celebrity, al-\u1e24asan al-Ba\u1e63r\u012b (d. 728). \nAlthough he is often cited as an authority in piety and theology, his life story is much thinner \nthan Ibn \u1e24anbal\u2019s, and many of the statements and actions attributed to him appear to be \nspurious.72 In this respect, the main difference between him and Ibn \u1e24anbal is that the latter \nlived in the full light of history\u2014that is, at the beginning of the period when, as the sharp-\neyed Mamluk-era biographer al-Dhahab\u012b (d. 1348) put it, Muslims began making an effort to \nkeep track of biographical information.73 With writing itself made easier, Ibn \u1e24anbal\u2019s family, \nfriends, and colleagues could record their memories of him, or have them written down. This \nkind of record-keeping was evidently a novelty to him, and he did not like it (see Chapter 29).\n\nTo this argument one might object that later periods have their vivid personalities and \ndensely layered stories too. Indeed they do. But my argument here is merely that there was \nplentiful Abbasid (and pseudo-Abbasid) material standing ready to be activated once the \ninitial choice had been made to declare the mid-eighth to mid-tenth centuries the golden \nage. Had the choice fallen upon, say, the late Mamluk period, the rich material characteristic \nof that era would no doubt have been pressed into service in the same way. Conversely, had \nthe early Abbasids been chosen on purely formal grounds, as almost seems to be the case in \nvon Hammer-Purgstall\u2019s four-part schema, but then failed to supply the raw material for a \nKulturgeschichte, it seems unlikely that their elevation would have succeeded as well as it \nhas. This is what Zayd\u0101n means when he says that the history of tamaddun and \u1e25ad\u0101rah can \nbest be told when the sources are sufficiently dense to let the physical reality of a past society \n\u201cappear to the reader as if it were physically there before him.\u201d\n\nVI. At a recent conference in Doha, Qatar, I heard a speaker at a panel on the history of \ntranslation speak at length on the Abbasid bayt al-\u1e25ikmah, describing it as an unprecedented, \nlarge-scale initiative to translate the literatures of the world into Arabic. During the question \n\n71.  This is a significant difference, I think, between the biography of Ibn \u1e24anbal and that of earlier celebrities \nsuch as (for example) the first caliphs. Any given khabar about, say, \u02bfUmar, might be (a) entirely made up but \n(b) indistinguishable from an authentic one, simply because so many different kinds of things are said about \n\u02bfUmar that there is no obviously authentic core to compare it to. Reports about Ibn \u1e24anbal, on the other hand, \nalmost all seem to be about the same person. This is doubtless because most of them go back to a relatively \nlimited number of eyewitnesses, most of whom, furthermore, were committed to, and trained in, the practice of \nexact transmission. Of course, anyone interested in glorifying a particular era might draw on dubious reports as \nwell as more reliable ones. But an account based on reliable reports would, it seems to me, be more persuasive, \nprecisely because of its reality effect. \n\n72.  Suleiman Ali Mourad, Early Islam between Myth and History: al-\u1e24asan al-Ba\u1e63r\u012b (d.", "start_char_idx": 63280, "end_char_idx": 67016, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5c5e3dbb-3d76-442a-9c59-0b4dc85e16db": {"__data__": {"id_": "5c5e3dbb-3d76-442a-9c59-0b4dc85e16db", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e7fccb09-99c8-4195-993c-e71ecee6b2f7", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "e64726e35d7e51dc36782d75fc542771d5f5b466065b1243928be13ce7f6fe74", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d3be0acb-da3c-4e2a-82a1-3489e5001b02", "node_type": "1", "metadata": {}, "hash": "f821f0eaa77934dd2ab9bc190701f9ebbee26022789d49c8cd0a3902eea809f0", "class_name": "RelatedNodeInfo"}}, "text": "110H/728CE) and the \nFormation of His Legacy in Classical Islamic Scholarship (Leiden: Brill, 2006).\n\n73.  \u201cThe ancients did not record death dates as they should have, relying instead on their memories. As a \nresult, the death dates of many Companions and Successors nearly down to the time of Ab\u016b \u02bfAbd All\u0101h al-Sh\u0101fi\u02bf\u012b \n[d. 204/820], were lost... Then latter-day [authorities] began to make careful note of when learned persons and \nso forth died.\u201d Al-Dhahab\u012b, Ta\u02ber\u012bkh al-Isl\u0101m, ed. \u02bfAbd al-Sal\u0101m Tadmur\u012b (Beirut: D\u0101r al-Kit\u0101b al-\u02bfArab\u012b, 1990), \n1:26.", "start_char_idx": 67017, "end_char_idx": 67570, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d3be0acb-da3c-4e2a-82a1-3489e5001b02": {"__data__": {"id_": "d3be0acb-da3c-4e2a-82a1-3489e5001b02", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5c5e3dbb-3d76-442a-9c59-0b4dc85e16db", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "d6ea2554091590f2ec0e4b3d5bfa311f0de0ad6ff3598f3b50054d5e78500383", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c3dbe308-fcd8-4779-8506-852d64461baf", "node_type": "1", "metadata": {}, "hash": "bddba8d9aab3a27a11fee95ce8466237d5c2ce5c8d6161578b39a48e7796b2df", "class_name": "RelatedNodeInfo"}}, "text": "58  \u2022  Michael cooperson\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nperiod, a member of the audience (and a Moroccan, like the speaker) correctly pointed out \nthat recent research has called into question the size, importance, and even the function of \nthe bayt al-\u1e25ikmah. The speaker dismissively replied that matters were as he had described \nthem, adding that anyone who doubted his account probably had \u201cideological motives\u201d for \ndoing so. \n\nThis incident serves as a reminder that any questioning of the traditional golden-age story \nmay be perceived as an attack on an already embattled culture. But getting past inherited \nnotions of \u201cdecadence\u201d and \u201cdecline\u201d means putting aside equally facile notions of \u201cgolden \nages\u201d and \u201crenaissances.\u201d In excavating the myth of the early Abbasid golden age, my purpose \nhere has not been to write off what one colleague calls \u201cthe \u2018fact\u2019 of an enormously creative \nperiod.\u201d74 Rather, I have tried to see what happens if we approach it without neo-Hegelian \nbaggage. What happens, in my view, is that we can tell a story not about a golden age but \nabout a convergence of contingencies. After the mid-eighth century, paper made it possible \nto create an archive. Because it came into being at the time it did, that archive preserves \nthe first systematic efforts to make the language, lore, and religion of the Arabs readable \nto outsiders\u2014or more likely, to help bring those things into being, at least in the form we \nknow them today. Paper also made it possible to preserve memories almost immediately. \nAccordingly, the Abbasid archive contains what are almost the first fully reliable accounts \nof contemporary experience in Arabic. As a result of these developments, the early Abbasid \nperiod became, simultaneously, the first Islamic space to be imaginable in almost granular \ndetail, and the source of much of what we know about everything that had gone before. \n\nDescribing the period this way is not to deny or belittle its achievements, however one \nchooses to define them. The point, rather, is to clear a space for studying them as the products \nof contingency rather than as points placed along a trajectory of glory and decline. The work \nof ninth- or tenth-century writers, for example, need not represent the pinnacle of literary \nachievement in Arabic. Instead, it can be understood as the distinctive product of a particular \nconjuncture. As such, we may as well admit, it is often not so much glorious as maddeningly \nlocal and opaque\u2014a fact that should remind us how much we owe to the vulgarizers. In \ndifferent ways, previous scholarship has circled around this idea of a dumbing-down: we have, \nfor example, Gregor Schoeler\u2019s eighth- and ninth-century \u201cta\u1e63nif movement\u201d,75 Shawkat M. \nToorawa\u2019s ninth-century \u201creaderly culture,\u201d76 and Garth Fowden\u2019s ninth- to tenth-century \nBaghdadi \u201cexegetical culture.\u201d77 Where my approach differs is in its insistence that our own \npresent position as readers give these postulated \u201cmovements\u201d and \u201ccultures\u201d some of the \ntransparency and coherence they seem to possess. The idea of a golden age, or indeed of any \nage at all, results from the encounter between the archive and our expectations. It has been \nmy argument throughout that the early Abbasid period produced an archive some parts of \n\n74.  Matthew Gordon, personal communication.\n75.  Gregor Schoeler, The genesis of literature in Islam: From the aural to the read. Revised edition, in \n\ncollaboration with and translated by Shawkat M. Toorawa (Edinburgh University Press, 2009), esp. ch. 5.\n76.  Shawkat M. Toorawa, Ibn Abi Tahir Tayfur and Arabic Writerly Culture: A Ninth\u2010Century Bookman in \n\nBaghdad (London and New York: RoutledgeCurzon, 2005).\n77.  Garth Fowden, Before and After Mu\u1e25ammad: The First Millenium Refocused (Princeton, 2014).", "start_char_idx": 67574, "end_char_idx": 71374, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c3dbe308-fcd8-4779-8506-852d64461baf": {"__data__": {"id_": "c3dbe308-fcd8-4779-8506-852d64461baf", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d3be0acb-da3c-4e2a-82a1-3489e5001b02", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "152cb8e7787a5a2a68ebad4c77e5a52396174cfda61bad6bad6dfed5d43f345b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a69d2087-a7cb-4dd3-bb47-575f911ef6b8", "node_type": "1", "metadata": {}, "hash": "1555271a61293dc75bc5e5c581f86a1840f7b430faf8875c9068033f6b2cf6d2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe Abbasid \u201cGolden Age\u201d: An Excavation  \u2022  59\n\nwhich happen to be easily readable to us. This readability, finally, is doubtless one reason \nfor the fascination that the period exerts. I would call this fascination an affect, in the sense \nof a feeling that can be studied historically. Von Kremer, Zayd\u0101n, and others among our \nmash\u0101yikh felt it, and passed it on to others, who in due course passed it down to us. I am not \nsure I want to give it up, but I hope now to have understood it better, at least. \n\n\n\n60  \u2022  Michael cooperson\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nWorks Cited\n\nAb\u016b N\u0101\u1e0dir, M\u016br\u012bs. \u201cM\u0101 jadw\u0101 i\u02bf\u0101dat ta\u02ber\u012bkh al-adab al-\u02bfarab\u012b bi-manhaj taql\u012bd\u012b?\u201d al-\u1e24ay\u0101t, 21 \nAugust 2015.\n\n\u02bfAdl, \u1e24asan Tawf\u012bq al-. T\u0101r\u012bkh \u0101d\u0101b al-lughah al-\u02bfarabiyyah. Cairo: al-Fun\u016bn, 1906.\n\nAgapitos, Panagiotis A. \u201cContesting Conceptual Boundaries: Byzantine Literature and its \nHistory.\u201d Interfaces 1 (2015): 62-91.\n\nAl-Azmeh, Aziz. Ibn Khald\u016bn: An Essay in Reinterpretation. London: Frank Cass, 1982.\n\nAntrim, Zayde. \u201cConnectivity and creativity: representations of Baghdad\u2019s centrality, \n5th-11th centuries.\u201d In Ismail Saa \u00dcst\u00fcn, ed. \u0130slam Medeniyetinde Ba\u011fdat \n(Med\u00eenet\u00fc\u2019s-Selam) Uluslaras\u0131 Sempozyum. Istanbul: Marmara University, 2011: \n55-74.\n\nArd\u0131\u00e7, Nurullah. \u201cGenealogy or Asabiyya? Ibn Khaldun between Arab Nationalism and the \nOttoman Caliphate.\u201d Journal of Near Eastern Studies 71:2 (October 2012): 315-24.\n\nBashir, Shahzad. \u201cOn Islamic time: Rethinking chronology in the historiography of Muslim \nsocieties,\u201d History and Theory 53 (December 2014): 519-544. \n\nBauer, Thomas. \u201cIn Search of \u2018Post-Classical Literature\u2019: A Review Article.\u201d Mamluk Studies \nReview 11:2 (2007): 137-67.\n\nBBC Sport, American Football. \u201cNFL in a nutshell.\u201d http://news.bbc.co.uk/sport2/hi/other_\nsports/american_football/3192002.stm.\n\nBloom, Jonathan M. Paper Before Print. Yale, 2001. \n\nBorrut, Antoine. \u201cVanishing Syria: Periodization and Power in Early Islam.\u201d Der Islam 2014 \n91(1): 37-68.\n\nBray, Julia. \u201cLists and Memory: Ibn Qutayba and Mu\u1e25ammad ibn \u1e24ab\u012bb.\u201d In ed. Farhad \nDaftary and Josef W. Meri, eds. Culture and Memory in Medieval Islam: Essays in \nHonour of Wilferd Madelung. London: I. B. Tauris, 2003.\n\nBrugman, Jan. An Introduction to the History of Modern Arabic Literature in Egypt. Leiden: \nBrill, 1984. \n\nBrunschvig, R. and G. E. von Grunebaum, eds. Classicisme et d\u00e9clin culturel dans l\u2019histoire \nde l\u2019Islam. Paris: Maisonneuve, 1957; repr. 1977. \n\nCooperson, Michael. \u201c\u2018Arabs\u2019 and \u2018Iranians\u2019: The Uses of Ethnicity in the Early Abbasid \nPeriod.\u201d In Islamic Cultures, Islamic Contexts. Essays in Honor of Professor Patricia \nCrone (Leiden: Brill, 2015): 364-387.\n\n\u2014\u2014\u2014.", "start_char_idx": 71378, "end_char_idx": 74068, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a69d2087-a7cb-4dd3-bb47-575f911ef6b8": {"__data__": {"id_": "a69d2087-a7cb-4dd3-bb47-575f911ef6b8", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c3dbe308-fcd8-4779-8506-852d64461baf", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "0eac837a380b7693cd4a28beab343945edb7840cec2d63de1969934db4904a6a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "439c3c49-097b-4c6e-8a2d-6132357abebd", "node_type": "1", "metadata": {}, "hash": "110721839b7a865346a31b94774712854d539453104aef0966bce30b4fea319c", "class_name": "RelatedNodeInfo"}}, "text": "\u2014\u2014\u2014. \u201cBaghdad in Rhetoric and Narrative.\u201d Muqarnas 13 (1996): 99-113.\n\nhttp://www.alhayat.com/Articles/10886422/%25D9%2585%25D8%25A7-%25D8%25AC%25D8%25AF%25D9%2588%25D9%2589-%25D8%25A5%25D8%25B9%25D8%25A7%25D8%25AF%25D8%25A9-%25D8%25AA%25D8%25A3%25D8%25B1%25D9%258A%25D8%25AE-%25D8%25A7%25D9%2584%25D8%25A3%25D8%25AF%25D8%25A8-%25D8%25A8%25D9%2585%25D9%2586%25D9%2587%25D8%25AC-%25D8%25AA%25D9%2582%25D9%2584%25D9%258A%25D8%25AF%25D9%258A%25D8%259F\nhttp://www.alhayat.com/Articles/10886422/%25D9%2585%25D8%25A7-%25D8%25AC%25D8%25AF%25D9%2588%25D9%2589-%25D8%25A5%25D8%25B9%25D8%25A7%25D8%25AF%25D8%25A9-%25D8%25AA%25D8%25A3%25D8%25B1%25D9%258A%25D8%25AE-%25D8%25A7%25D9%2584%25D8%25A3%25D8%25AF%25D8%25A8-%25D8%25A8%25D9%2585%25D9%2586%25D9%2587%25D8%25AC-%25D8%25AA%25D9%2582%25D9%2584%25D9%258A%25D8%25AF%25D9%258A%25D8%259F\nhttp://news.bbc.co.uk/sport2/hi/other_sports/american_football/3192002.stm\nhttp://news.bbc.co.uk/sport2/hi/other_sports/american_football/3192002.stm", "start_char_idx": 74064, "end_char_idx": 75040, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "439c3c49-097b-4c6e-8a2d-6132357abebd": {"__data__": {"id_": "439c3c49-097b-4c6e-8a2d-6132357abebd", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a69d2087-a7cb-4dd3-bb47-575f911ef6b8", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "286d69fe7047861252657cb0a6a57f88eb51e880a3573e8deadf0c323b8198ce", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5266e983-e8e0-42ca-99c5-cdf3b53d51de", "node_type": "1", "metadata": {}, "hash": "5ee084e027e1e8def40f1e1b37069550c5846417034994609f689e60d900b5cc", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe Abbasid \u201cGolden Age\u201d: An Excavation  \u2022  61\n\n\u2014\u2014\u2014. Classical Arabic Biography. Cambridge, 2000.\n\n\u2014\u2014\u2014. Al Ma\u02bemun. Oxford: Oneworld, 2005.\n\nDallal, Ahmad. Islam, Science, and the Challenge of History. Yale, 2010.\n\nDew, Nicholas. \u201cThe Order of Oriental Knowledge: The Making of D\u2019Herbelot\u2019s Biblioth\u00e8que \nOrientale.\u201d In Christopher Prendergast, ed. Debating World Literature. London: Verso, \n2004: 233-252. \n\nDhahab\u012b, al-. Ta\u02ber\u012bkh al-Isl\u0101m. Ed. \u02bfAbd al-Sal\u0101m Tadmur\u012b. Beirut: D\u0101r al-Kit\u0101b al-\u02bfArab\u012b, \n1990.\n\nDrory, Rina. \u201cThe Abbasid Construction of the Jahiliyya: Cultural Authority in the Making.\u201d \nStudia Islamica 1996/1 (February): 38-49.\n\nDupont, Anne-Laure. \u201cHow Should the History of the Arabs be Written? The Impact of \nEuropean Orientalism on Jurj\u012b Zayd\u0101n\u2019s Work.\u201d In George C. Zaidan and Thomas \nPhilipp, eds. 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Princeton, 1986.\n\n\u2014\u2014\u2014. \u201cRoyal Authority, Dynastic Cyclism, and \u2018Ibn Khald\u016bnism\u2019 in Sixteenth-Century \nOttoman Letters.\u201d Journal of Asian and African Studies XVIII 3-4 (1983): 198-220.\n\nFowden, Garth. Before and After Mu\u1e25ammad: The First Millenium Refocused. Princeton \n2014.\n\nFromherz, Allen James. Ibn Khaldun: Life and Times. Edinburgh, 2010.\n\nGarcin, Jean-Claude. Pour une lecture historique des Mille et Une Nuits. Arles: Sindbad, \n2013. \n\n\n\n62  \u2022  Michael cooperson\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nGhunaym, A\u1e25mad K\u0101mil. \u201c\u0100liyyat taqs\u012bm al-adab al-\u02bfarab\u012b il\u0101 \u02bfu\u1e63\u016br adabiyyah,\u201d Al\u016bkah \nal-Thaq\u0101fiyyah, 3 March 2015.\n\nGutas, Dimitri. Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in \nBaghdad and Early \u02bfAbbasid Society (2nd-4th/5th-10th c. New York: Routledge, 1998.\n\n\u1e24\u0101jj\u012b Khal\u012bfah, Kasf al-\u1e93un\u016bn \u02bfan as\u0101m\u012b al-kutub wa l-fun\u016bn. Ed. Mu\u1e25ammad Sharaf al-D\u012bn \nYaltq\u0101y\u0101.", "start_char_idx": 75043, "end_char_idx": 77717, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5266e983-e8e0-42ca-99c5-cdf3b53d51de": {"__data__": {"id_": "5266e983-e8e0-42ca-99c5-cdf3b53d51de", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "439c3c49-097b-4c6e-8a2d-6132357abebd", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "672b0462f79ae1b45c1af05c441c85b644bcb04e1383c0c295713d3923d740ea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "06bd4fcb-50bc-4d6d-817b-52a741cd059b", "node_type": "1", "metadata": {}, "hash": "d9321e4f589cd7e1cf47818ac5ab5f9b0c4400330ad24e5a49ddecc3610b965f", "class_name": "RelatedNodeInfo"}}, "text": "Mu\u1e25ammad Sharaf al-D\u012bn \nYaltq\u0101y\u0101. Istanbul, 1941; reprinted Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, n.d.\n\nvon Hammer-Purgstall, Joseph. Literaturgeschichte der Araber von ihrem Beginne \nbis zu Ende des zw\u00f6lften Jahrhunderts der Hidschret. Vienna: K. K. Hof- und \nStaatsdruckerei, 1850.\n\n[\u1e24ar\u012br\u012b, al-.] Les s\u00e9ances de Hariri. Ed. Silvestre de Sacy. Paris, Imprimerie Royale, 1822.\n\nHegel, G. W. F. Grundlinien der Philosophie des Rechts, in Werke, vol. 7. Berlin: Nicolai, \n1821; reprinted Frankfurt a. M. 1979, on line at http://www.zeno.org/Philosophie/M/\nHegel,+Georg+Wilhelm+Friedrich/Grundlinien+der+Philosophie+des+Rechts/\nDritter+Teil.+Die+Sittlichkeit/Dritter+Abschnitt.+Der+Staat/C.+Die+Weltgeschichte\n\nD\u2019Herbelot, Barth\u00e9lemy. Biblioth\u00e8que orientale, ou Dictionnaire universel contenant \ngeneralement tout ce qui fait conno\u00eetre les peuples de l\u2019Orient. Paris: Compaignie des \nLibraires, 1697.\n\n\u2014\u2014\u2014. Elements of the Philosophy of Right. Tr. H.B. Nisbet. Cambridge: Cambridge \nUniversity Press, 1991.\n\nHirschler, Konrad. The Written Word in the Medieval Arabic Lands: A Social and Cultural \nHistory of Reading Practices. Edinburgh UP, 2012. \n\nHirschler, Konrad, and Sarah Bowen Savant. \u201cIntroduction: What is a Period?\u201d Der Islam \n91:1 (2014): 6-19.\n\nHourani, Albert. \u201cIslam and the Philosophers of History.\u201d Middle Eastern Studies 3:3 (1967): \n206-68.\n\nHoward, Douglas A. \u201cOttoman Historiography and the Literature of \u2018Decline\u2019 of the \nSixteenth and Seventeenth Centuries.\u201d Journal of Asian History 22:1 (1988): 52-77.\n\n\u1e24usayn, \u1e6c\u0101h\u0101. F\u012b al-adab al-j\u0101hil\u012b. 15th edition. Cairo: D\u0101r al-Ma\u02bf\u0101rif, n.d.\n\nIbn al-Jawz\u012b. The Virtues of A\u1e25mad ibn \u1e24anbal. Ed. and trans. Michael Cooperson. New York \nUniversity, 2013 and 2015.\n\nIbn Qutaybah. Adab al-k\u0101tib, ed. Mu\u1e25y\u012b al-D\u012bn \u02bfAbd al-\u1e24am\u012bd (Cairo: D\u0101r al-Sa\u02bf\u0101dah, 1963).\n\n\u2014\u2014\u2014. The Excellence of the Arabs. Ed. James E. Mongomery and Peter Webb. Tr. Sarah \nBowen Savant and Peter Webb.", "start_char_idx": 77684, "end_char_idx": 79612, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "06bd4fcb-50bc-4d6d-817b-52a741cd059b": {"__data__": {"id_": "06bd4fcb-50bc-4d6d-817b-52a741cd059b", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5266e983-e8e0-42ca-99c5-cdf3b53d51de", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "a84a631de80779ee3ded93cc7ee0083bd7cf5b75981e2b7562fe7d1c6c1ac729", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b3027b9e-a73f-4db9-bc04-18452905a238", "node_type": "1", "metadata": {}, "hash": "72d207ca7945fa5111ccff27e7990868bec4394e3f8a8ce56d33550f7bebe093", "class_name": "RelatedNodeInfo"}}, "text": "Tr. Sarah \nBowen Savant and Peter Webb. New York: New York University, 2017.\n\nhttp://www.alukah.net/culture/0/83265/\nhttp://www.alukah.net/culture/0/83265/\nhttp://www.zeno.org/Philosophie/M/Hegel,+Georg+Wilhelm+Friedrich/Grundlinien+der+Philosophie+des+Rechts/Dritter+Teil.+Die+Sittlichkeit/Dritter+Abschnitt.+Der+Staat/C.+Die+Weltgeschichte\nhttp://www.zeno.org/Philosophie/M/Hegel,+Georg+Wilhelm+Friedrich/Grundlinien+der+Philosophie+des+Rechts/Dritter+Teil.+Die+Sittlichkeit/Dritter+Abschnitt.+Der+Staat/C.+Die+Weltgeschichte\nhttp://www.zeno.org/Philosophie/M/Hegel,+Georg+Wilhelm+Friedrich/Grundlinien+der+Philosophie+des+Rechts/Dritter+Teil.+Die+Sittlichkeit/Dritter+Abschnitt.+Der+Staat/C.+Die+Weltgeschichte", "start_char_idx": 79573, "end_char_idx": 80286, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b3027b9e-a73f-4db9-bc04-18452905a238": {"__data__": {"id_": "b3027b9e-a73f-4db9-bc04-18452905a238", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "06bd4fcb-50bc-4d6d-817b-52a741cd059b", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "2baab210e5250ae5db0c009b84c92fd3c7a0638d190f7a81e11bc48b4a79402b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5b3688dd-be18-41e4-b370-9fbb67d308e1", "node_type": "1", "metadata": {}, "hash": "5e36da7b5b29c744d95f73fb6aacced5fd531bd719139352a3bdf75da9ff3644", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe Abbasid \u201cGolden Age\u201d: An Excavation  \u2022  63\n\n\u2014\u2014\u2014. Al-Ma\u02bf\u0101rif. Ed. Tharwat \u02bfUkk\u0101shah. 4th ed. Cairo: D\u0101r al-Ma\u02bf\u0101rif, 1981.\n\n\u2014\u2014\u2014. \u02bfUy\u016bn al-akhb\u0101r. Beirut: D\u0101r al-Kit\u0101b al-\u02bfArab\u012b, undated reprint of 1925 edition.\n\nKafadar, Cemal. \u201cThe Myth of the Golden Age: Ottoman Historical Consciousness in the post \nS\u00fcleym\u00e2nic Era.\u201d In Halil \u0130nalc\u0131k and Cemal Kafadar, eds. S\u00fcleym\u00e2n the Second and \nhis Time. Istanbul: Isis, 1993: 37-48.\n\nKey, Alexander. \u201cThe Applicability of the Term \u2018Humanism\u2019 to Ab\u016b \u1e24ayy\u0101n al-Taw\u1e25\u012bd\u012b.\u201d \nStudia Islamica 100/101 (2005): 71-112.\n\nKhv\u0101nd M\u012br. \u1e24ab\u012bb al-Siyar. Ed. Jal\u0101l al-D\u012bn Hum\u0101\u02be\u012b. Tehran: Khayy\u0101m, 1954.\n\nvon Kremer, Alfred. Culturgeschichte des Orients under den Chalifen. Vienna: Braum\u00fcller, \n1875.\n\n\u2014\u2014\u2014. \u201cIbn Chaldun und seine Culturgeschichte der Islamischen Reiche.\u201d Sitzungsberichte \nder Kaiserlichen Akademie der Wissenschaften, Philosophisch-Historische Classe, 93: \n581-640. \n\nLaurens, Henry. La Biblioth\u00e8que orientale de Barth\u00e9lemi d\u2019Herbelot : aux sources de \nl\u2019orientalisme. Paris: Maisonneuve, 1978.\n\nLecomte, G\u00e9rard. Ibn Qutayba (m. 276/889): L\u2019homme, son oeuvre, ses id\u00e9es. Damascus: \nIfpo, 1965. \n\nLe Strange, Guy. Baghdad During the Abbasid Caliphate. Oxford, 1900.\n\nLewis, Bernard. \u201cOttoman observers of Ottoman decline,\u201d in Islamic Studies 1:1 (1962), \n71-87.\n\nMahdi, Muhsin. Ibn Khald\u00fbn\u2019s Philosophy of History. London: Unwin and Allen, 1957.\n\n[Shaykh\u016b, Luw\u012bs.] Al-Maj\u0101n\u012b al-\u1e25ad\u012bthah \u02bfan maj\u0101n\u012b al-Ab Shaykh\u016b. Ed. Fu\u02be\u0101d Afr\u0101m \nal-Bust\u0101n\u012b et al. Beirut: al-K\u0101thul\u012bkiyyah, 1960-61.\n\nMajd\u012b, Mu\u1e25ammad. \u201cBaghd\u0101d mad\u012bnat al-thaq\u0101fah al-\u02bfarabiyyah bayna izdih\u0101r al-m\u0101\u1e0d\u012b \nwa-\u02bf\u0101lam al-w\u0101qi\u02bf.\u201d Veto, March 4, 2016.\n\nMartinez-Gros, Gabriel. Ibn Khald\u00fbn et les sept vies de l\u2019Islam. Arles: Sindbad, 2006.\n\nMatar, Nabil. \u201cConfronting Decline in Early Modern Arabic Thought.\u201d Journal of Early \nModern History, 9:1-2 (2005): 51-78.\n\nMourad, Suleiman Ali. Early Islam between Myth and History: al-\u1e24asan al-Ba\u1e63r\u012b (d. \n110H/728CE) and the Formation of His Legacy in Classical Islamic Scholarship. Leiden: \nBrill, 2006.\n\nMunjid f\u012b l-lughah wa l-a\u02bfl\u0101m, al-. 27th ed. Beirut: Dar el-Mashreq, 1984. 35th. ed. Beirut: \nDar el-Mashreq, 2015.\n\nhttp://www.vetogate.com/2077016\nhttp://www.vetogate.com/2077016\n\n\n64  \u2022  Michael cooperson\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nNicholson, Reynold. A Literary History of the Arabs.", "start_char_idx": 80289, "end_char_idx": 82657, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5b3688dd-be18-41e4-b370-9fbb67d308e1": {"__data__": {"id_": "5b3688dd-be18-41e4-b370-9fbb67d308e1", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b3027b9e-a73f-4db9-bc04-18452905a238", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "edc1bdddf66d220a6059053c4b7fe37560fbf325a9bd7eb3cad884fce4e8b096", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "54479af5-c09c-4b0e-a246-97ae9c6dc5d8", "node_type": "1", "metadata": {}, "hash": "e6aa985ffc4a25210ce7c398964e8629d070984a381bce608157c0195a152c82", "class_name": "RelatedNodeInfo"}}, "text": "A Literary History of the Arabs. New York: Scribners, 1907. \n\nOwen, Roger. \u201cStudying Islamic History.\u201d The Journal of Interdisciplinary History 4:2 (1973) \n287-98. \n\n\u2014\u2014\u2014. \u201cThe Middle East in the Eighteenth Century\u2014An Islamic Society in Decline?\u201d Bulletin \n(British Society for Middle Eastern Studies) 3:2 (1976): 110-17. \n\nR\u0101fi\u02bf\u012b, Mu\u1e63\u1e6daf\u0101 \u1e62\u0101diq al-. Ta\u02ber\u012bkh \u0101d\u0101b al-\u02bfarab. Ed. \u02bfAbd All\u0101h al-Minsh\u0101w\u012b and Mahd\u012b \nal-Ba\u1e25q\u012br\u012b. Cairo: al-\u012am\u0101n, undated reprint of 1911 edition.\n\nRenan, Ernest. \u201cLes S\u00e9ances de Hariri.\u201d In Essais de morale et de critique. Paris: Michel \nL\u00e9vy, 1859): 287-382. \n\nRippin, Andrew. \u201cTafs\u012br.\u201d EI2.\n\nSalama, Mohammad. Islam, Orientalism, and Intellectual History. New York: Tauris, 2011.\n\nSaliba, George. Islamic Science and the Making of the European Renaissance. Boston: MIT, \n2007.\n\nSaunders, J. J. \u201cThe Problem of Islamic Decadence.\u201d Journal of World History, 7 (1963): \n701-20.\n\nSchoeler, Gregor. The genesis of literature in Islam: From the aural to the read. Revised \nedition, in collaboration with and translated by Shawkat M. Toorawa. Edinburgh \nUniversity Press, 2009.\n\nSh\u0101fi\u02bf\u012b, Mu\u1e25ammad ibn Idr\u012bs al-. The Epistle on Legal Theory. Ed. and trans. Joseph E. \nLowry. New York University, 2013.\n\n[Shahrz\u0101d.] Kit\u0101b alf laylah wa-laylah min u\u1e63\u016blihi al-\u02bfarabiyyah al-\u016bl\u0101. Ed. Mu\u1e25sin Mahd\u012b. \nLeiden: Brill, 1984.\n\nStearns, Justin. \u201cWriting the History of the Natural Sciences in the Pre-Modern Muslim \nWorld: Historiography, Religion, and the Importance of the Pre-Modern Period.\u201d \nHistory Compass 9/12 (2011): 923-51.\n\nStetkevych, Suzanne Pinckney. \u201cAbbasid Panegyric: Bad\u012b\u02bf Poetry and the Invention of the \nArab Golden Age.\u201d In British Journal of Middle Eastern Studies, published online 04 \nMay 2016.\n\n\u1e6cah\u1e6d\u0101w\u012b, Rif\u0101\u02bfah R\u0101fi\u02bf al-. Takhl\u012bs al-ibr\u012bz f\u012b talkh\u012b\u1e63 B\u0101r\u012bs. Cairo: Kalim\u0101t, 2011.\n\nTawbah, Gh\u0101z\u012b al-. \u201cQir\u0101\u02beah f\u012b maq\u016blatay \u2018\u02bfa\u1e63r al-in\u1e25i\u1e6d\u0101\u1e6d\u2019 wa \u2018\u02bfa\u1e63r al-nah\u1e0dah,\u2019\u201d al-Jaz\u012brah, 24 \nDecember 2009.\n\nToorawa, Shawkat M. Ibn Abi Tahir Tayfur and Arabic Writerly Culture: A Ninth\u2010Century \nBookman in Baghdad.", "start_char_idx": 82625, "end_char_idx": 84658, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "54479af5-c09c-4b0e-a246-97ae9c6dc5d8": {"__data__": {"id_": "54479af5-c09c-4b0e-a246-97ae9c6dc5d8", "embedding": null, "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6998", "node_type": "4", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "beb826e0940219a77c92aede07373a0e8ca625a1cf306a3b9c089cd2930cfed0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5b3688dd-be18-41e4-b370-9fbb67d308e1", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "eedc23d633901dc1d5b16dab701ca73c0fb4f86ef652dcadc211728f21950853", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e876eaf6-71ee-4dfd-8e51-05339846c9c0", "node_type": "1", "metadata": {}, "hash": "9e3ed786b82c08545e383fb6204be22c2cab41e421ad23c45dd0a79085d67777", "class_name": "RelatedNodeInfo"}}, "text": "London and New York: RoutledgeCurzon, 2005.\n\nhttp://www.tandfonline.com/doi/abs/10.1080/13530194.2016.1180236\nhttp://www.tandfonline.com/doi/abs/10.1080/13530194.2016.1180236\nhttp://www.aljazeera.net/knowledgegate/opinions/2009/12/24/%25d9%2582%25d8%25b1%25d8%25a7%25d8%25a1%25d8%25a9-%25d9%2581%25d9%258a-%25d9%2585%25d9%2582%25d9%2588%25d9%2584%25d8%25aa%25d9%258a-%25d8%25b9%25d8%25b5%25d8%25b1-%25d8%25a7%25d9%2584%25d8%25a7%25d9%2586%25d8%25ad%25d8%25b7%25d8%25a7%25d8%25b7-%25d9%2588%25d8%25b9%25d8%25b5%25d8%25b1-%25d8%25a7%25d9%2584%25d\nhttp://www.aljazeera.net/knowledgegate/opinions/2009/12/24/%25d9%2582%25d8%25b1%25d8%25a7%25d8%25a1%25d8%25a9-%25d9%2581%25d9%258a-%25d9%2585%25d9%2582%25d9%2588%25d9%2584%25d8%25aa%25d9%258a-%25d8%25b9%25d8%25b5%25d8%25b1-%25d8%25a7%25d9%2584%25d8%25a7%25d9%2586%25d8%25ad%25d8%25b7%25d8%25a7%25d8%25b7-%25d9%2588%25d8%25b9%25d8%25b5%25d8%25b1-%25d8%25a7%25d9%2584%25d\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe Abbasid \u201cGolden Age\u201d: An Excavation  \u2022  65\n\nWebb, Peter. Arab Identity and the Rise of Islam. Edinburgh, 2016.\n\nWien, Peter. Arab Nationalism. London: Routledge, 2017. \n\nZayd\u0101n, Jurj\u012b. T\u0101r\u012bkh \u0101d\u0101b al-lughah al-\u02bfarabiyyah. Cairo: al-Hil\u0101l, 1911-13.\n\n\u2014\u2014\u2014. T\u0101r\u012bkh al-tamaddun al-isl\u0101m\u012b. 4th ed. Cairo: al-Hil\u0101l, 1935; originally published \n1902-06.", "start_char_idx": 84659, "end_char_idx": 85954, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e876eaf6-71ee-4dfd-8e51-05339846c9c0": {"__data__": {"id_": "e876eaf6-71ee-4dfd-8e51-05339846c9c0", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "54479af5-c09c-4b0e-a246-97ae9c6dc5d8", "node_type": "1", "metadata": {"identifier": "alusur-6998", "author": "Cooperson, Michael ", "title": "The Abbasid \u201cGolden Age\u201d: An Excavation", "date": "2017-11-15", "file": "alusur-6998.pdf"}, "hash": "f169ee1ab454c25eb195f45db3c94841ab41bda6db7ca36a3ee3502fb13fe131", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8f8bc2e0-5820-436b-9c2b-0bf346852faa", "node_type": "1", "metadata": {}, "hash": "305a3592f2b92a2629329450399253ad4fd0647f4377155979241d616d1c6ad3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 66-112\n\nIn 238/852-3,\n1 Ab\u016b M\u016bs\u0101 Bugh\u0101 al-Kab\u012br, a celebrated general in al-Mutawakkil\u2019s army, \n\nsent two of his lieutenants, Z\u012brak and the son of Ab\u016b al-\u02bfAbb\u0101s, against an opponent \nnamed Ab\u016b M\u016bs\u0101 in the town of Kith\u012bsh/K\u2018t\u2018i\u0161.2 The battles that followed constituted \n\n1. In an effort to speak consistently across disciplines, the dates will appear first in hijr\u012b (238), then according \nto the Common Era (852-3). Similarly, the toponyms appear here first in Arabic (Kith\u012bsh), then in Armenian \n(K\u2018t\u2018i\u0161) or, if relevant, in Georgian.\n\n2.  Ab\u016b M\u016bs\u0101 Bugh\u0101 al-Kab\u012br was a Turkish slave soldier who started his career in the army of the caliph \nal-Mu\u02bfta\u1e63im. Over the course of his exceptionally long life, he participated in some of the more famous \u02bfAbb\u0101sid \ncampaigns of the early ninth century. He helped quell B\u0101bak\u2019s Khurram\u012b rebellion and sack \u02bfAmm\u016briyya; see \nMatthew Gordon, \u201cBugh\u0101 al-Kab\u012br,\u201d in EI3. Bugh\u0101 built a reputation of piety, military skill, and devotion to the \n\u02bfAbb\u0101sid family. For example, al-Mas\u02bf\u016bd\u012b reports that Bugh\u0101 survived his battles unscathed despite the fact that \n\nConflict and Community  \nin the Medieval Caucasus*\n\nAlison M. VAccA\nUniversity of Tennessee, Knoxville\n\n(avacca@utk.edu)\n\nAbstract\nIn the 230s/850s, the caliph al-Mutawakkil sent his general, Bugh\u0101 al-Kab\u012br, to assert control over the wayward \nnorthern frontier of the \u02bfAbb\u0101sid Caliphate. This campaign typically appears in modern scholarship as a \nmoment that pitted Armenian Christians against ta\u010diks (Arab Muslims). This paper complicates this binary by \n(1) placing T\u2018ovma Arcruni\u2019s History of the Arcruni House in dialog with Arabic accounts of the campaign and \n(2) locating the campaign in the broader context of fragmented political power in the Caucasus as a whole. \nIt reviews Bugh\u0101\u2019s main allies and adversaries in the conflict with close attention to the descriptors (or lack \nthereof) of their identities in medieval texts. From there, it challenges the oversimplification of the campaign in \nethnoreligious absolutes as Arab v. Armenian or Muslim v. Christian as a product of T\u2018ovma\u2019s own agenda. This \narticle posits the narrative use of ethnic and religious signifiers, despite the apparent flexibility of communal \nidentities in the medieval period, and focuses specifically on the experience of women in the campaign to signal \nthe close relations between groups of different ethnicities and religions.\n\n* I would like to thank Antoine Borrut, Manuela Ceballos, Matthew Gordon, Sergio La Porta, Michael Morony, \nand the anonymous reviewers for their insightful comments on various drafts of this article. Of course, all \nmistakes in narration or errors in interpretation are solely of my own making. \n\nmailto:avacca%40utk.edu?subject=\n\n\n67  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nthe final legs of a long and arduous campaign that pitted the caliphal army against many \nam\u012brs and armies of the South Caucasus.3 Historians today rely heavily on the main primary \nsource for this campaign, the tenth-century History of the Arcruni House by T\u2018ovma Arcruni, \nwhich deplores the circumstances of Armenian Christians under ta\u010dik (understood as either \nArab or Muslim) rule.4 Yet this particular moment in Kith\u012bsh/K\u2018t\u2018i\u0161\u2014and many others like \nit through the course of the campaign\u2014illustrates a messier reality. None of these leaders \nwere Arabs.", "start_char_idx": 47, "end_char_idx": 3435, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8f8bc2e0-5820-436b-9c2b-0bf346852faa": {"__data__": {"id_": "8f8bc2e0-5820-436b-9c2b-0bf346852faa", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e876eaf6-71ee-4dfd-8e51-05339846c9c0", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "5432bc87f82ff404f347d45ec6e995b64c286dcf92bfb913349d251a73b9c314", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d3882197-a972-4609-bcd3-e0ab06b0559e", "node_type": "1", "metadata": {}, "hash": "e1b75498a734b2fe0b23c69cec5330a00be0843aa83d5c785d410b6221e51e1f", "class_name": "RelatedNodeInfo"}}, "text": "None of these leaders \nwere Arabs. Bugh\u0101 and Z\u012brak were Turks, Ab\u016b al-\u02bfAbb\u0101s was Armenian, and Ab\u016b M\u016bs\u0101 was \nCaucasian Albanian. The battle lines were not drawn by religion: Bugh\u0101 and Z\u012brak were \nMuslims while the son of Ab\u016b al-\u02bfAbb\u0101s, Ab\u016b M\u016bs\u0101, and their soldiers were Christians. Despite \nT\u2018ovma\u2019s claims about the bonds and brotherhood of the Christian community, a common \nfaith did not always draw up armies. Rather, Christians and Muslims fought together on \nboth sides.5 Our Christian protagonists in this episode even sport Arabic kunyas, hinting \nthat T\u2018ovma\u2019s construction of a distinct ethno-religious community was important specifi-\ncally because of the blurred borders between Arab, Armenian, and Albanian that existed in \nthe \u02bfAbb\u0101sid period. \n\nAl-Mutawakkil ordered Bugh\u0101 to the Caucasus in response to the murder of a caliphal \ngovernor, Y\u016bsuf b. Mu\u1e25ammad al-Marwaz\u012b. The resulting campaign spanned over a number of \nyears and stretched over territory now part of the modern Republics of Armenia, Azerbaijan, \nand Georgia. As local leaders decided whether to fight or to join the caliphal forces, they \nnegotiated alliances that served their own needs and concerns. In the process, they built bonds \n\nhe wore no armor because the Prophet Mu\u1e25ammad himself had appeared in a dream and promised him longevity \nfor helping a Muslim avoid punishment for a crime; for a translation of the full passage, see Ali Anooshahr, \nThe Ghazi Sultans and the Frontiers of Islam: a Comparative Study of the Late Medieval and Early Modern \nPeriods (London; New York: Routledge, 2009), 81-2. The Armenian tradition, though, preserves an alternative \nreading of Bugh\u0101\u2019s life. He appears in Armenian as Bu\u0142ay (or Buxay or Buhay), \u201ca sly and faithless man\u201d; Kirakos \nGanjakec\u2018i, Patmut\u2018iwn Hayoc\u2018 (Erevan: Erevani hamalsarani hratarak\u010d\u2018ut\u2018yun, 1961), 78. A few pages later (82), \nBugh\u0101 appears alongside Afsh\u012bn, Ab\u016b Sa\u02bf\u012bd, and Y\u016bsuf in a list of \u0578\u057d\u057f\u056b\u056f\u0561\u0576\u0584 \u0579\u0561\u0580\u0584 \u0587 \u0561\u0576\u0574\u0561\u0580\u0564\u056b\u0584 \u0561\u0580\u0571\u0561\u056f\u0565\u0561\u056c\u0584 \n\u056c\u056b\u0576\u0567\u056b\u0576 \u0575\u0561\u0577\u056d\u0561\u0580\u0570\u057d \u0574\u0565\u0580. He is enshrined in the Armenian national epic as the villain Bat\u2018mana Bu\u0142a, where \nBat\u2018mana renders the Persian bad n\u0101m, i.e., infamous; C. J. F. Dowsett, \u201cVersification in the Armenian epic,\u201d \nin David of Sasun: Critical Studies on the Armenian Epic, ed. Dickran Kouymjian and Barlow DerMugrdechian \n(Fresno: Press at California State University, 2013), 128. \n\n3.  The \u201cSouth Caucasus\u201d refers to Armenia, Albania, and Georgia. On the problematic use of the term \nCaucasus in reference to the early \u02bfAbb\u0101sid period, see Alison Vacca, Non-Muslim Provinces under Early Islam: \nIslamic Rule and Iranian Legitimacy in Armenia and Caucasian Albania (Cambridge: Cambridge University Press, \n2017), xv. Sources in Arabic, Syriac, Armenian, and Georgian instead refer to the South Caucasus as \u201cthe North.\u201d\n\n4.  T\u2018ovma Arcruni\u2019s History of the Arcruni House cuts off in 904CE.", "start_char_idx": 3401, "end_char_idx": 6266, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d3882197-a972-4609-bcd3-e0ab06b0559e": {"__data__": {"id_": "d3882197-a972-4609-bcd3-e0ab06b0559e", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8f8bc2e0-5820-436b-9c2b-0bf346852faa", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "c7c30029cd51099671bd4d1ffad7e676498dccbfef73deb83098cc7b457bd75d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "db0467f0-6d19-4a92-826a-c064d78c4d84", "node_type": "1", "metadata": {}, "hash": "e3441ec820329b72306ebf27b09d626c07836b58314b2401c9a8246351fb607a", "class_name": "RelatedNodeInfo"}}, "text": "We do not have firm birth or death dates \nfor the author, but he claims to have recorded the accounts of the combatants themselves: \u201cAnd I myself with \nmy own eyes saw that man who struck him [Y\u016bsuf b. Mu\u1e25ammad al-Marwaz\u012b, the caliphal governor whose \nmurder sparked Bugh\u0101\u2019s campaigns], and from him I learned the truth about it\u201d; T\u2018ovma Arcruni, History of \nthe House of the Artsrunik\u2018: Translation and Commentary, trans. Robert Thomson (Detroit: Wayne State Press, \n1985), 187, see also 18; Patmut\u2018iwn Tann Arcruneac\u2018 (Erevan: Erevani hamalsarani hratarak\u010d\u2018ut\u2018yun, 1985), 190. \n\n5.  Mixed armies had a long history in the Near East and can be identified through the entire period of caliphal \nrule in Armenia and Albania. See Vacca, Non-Muslim Provinces, 190 (for Armenia) and 203 (for Albania); Wad\u0101d \nAl-Q\u0101\u1e0d\u012b, \u201cNon-Muslims in the Muslim Conquest Army in Early Islam,\u201d in Christians and Others in the Umayyad \nState, ed. Antoine Borrut and Fred Donner (Chicago: Oriental Institute, 2016); Khalil \u02bfAthamina, \u201cNon-Arab \nRegiments and Private Militias during the Umayyad Period,\u201d Arabica 45, no. 3 (1998).", "start_char_idx": 6267, "end_char_idx": 7372, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "db0467f0-6d19-4a92-826a-c064d78c4d84": {"__data__": {"id_": "db0467f0-6d19-4a92-826a-c064d78c4d84", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d3882197-a972-4609-bcd3-e0ab06b0559e", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "c30160133aedaf1c6bafcd2019aa54b397f2ee6e5b40297f2e5699a730f34b46", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "811dec25-decd-41eb-93d4-f38194eda3fa", "node_type": "1", "metadata": {}, "hash": "01ee1bba9017852ff3ab1c174da9f49dc5458cb58527db2ab4af8fbffaca34db", "class_name": "RelatedNodeInfo"}}, "text": "3 (1998).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  68\n\nbetween communities with mixed religious and ethnic ties, solidified through intermarriage. \nThis article examines the descriptions of the protagonists and circumstances of Bugh\u0101\u2019s \ncampaign in order to investigate how our authors represent communal identity and loyalty \nin the Caucasus for their own purposes. \n\nBugh\u0101\u2019s Campaign as a Case Study into Local Identities and Loyalties \n\nBugh\u0101\u2019s Caucasian campaign has never been the object of close scholarly interest, perhaps \nbecause it drags the scholar out of the centers of the Caliphate but more likely because it \ndemands the exploration of both Armenian and Arabic texts. As a result, the campaign \ntypically appears as an episode of Armenian history, rather than in broader studies of the \nCaliphate.6 \n\nIn an early study of \u02bfAbb\u0101sid Armenia, M. Ghazarian explains Bugh\u0101\u2019s campaign in \nreligious terms. \u201cMutawakkil sandte nun den Befehlshaber Bugh\u0101 al-Kab\u012br mit dem Auftrage, \ndas muslimische Blut an dem unbotm\u00e4ssigen Land zu r\u00e4chen und dessen Grossen g\u00e4nzlich \nauszurotten.\u201d7 This assumes a certain type of identity construction: Bugh\u0101 campaigned in the \nCaucasus to avenge \u201cmuslimische Blut,\u201d which is implicitly different from Christian blood. \nThis makes little sense given that Bugh\u0101 killed and imprisoned Muslim am\u012brs and soldiers \nin the course of the campaign and, accordingly, modern studies have moved away from the \nreligiously charged interpretation. More recently, Z. Pogossian noted that \u201c[a]lliances were \nformed and discarded startlingly fast and the religion of parties involved was by no means \nan obstacle or the most determining factor in creating partnerships or betraying a onetime \nally.\u201d8 \n\nMost modern introductions to medieval Armenia focus instead on ethnic identifiers. \nThey mention the campaign with brief references to the annihilation of the Armenian \nnobles (naxarars), the devastation of the Armenian heartlands, and the expansion of Arab \nlandholding to the detriment of the Armenian nobility. A. Ter-\u0141evondyan, the foremost \nmodern expert on medieval Arab-Armenian relations, set the tone for how scholars discuss \nBugh\u0101\u2019s campaign in his Arab Emirates in Bagratid Armenia (1965 in Armenian; translated \ninto English in 1976), which remains today one of the best sources on \u02bfAbb\u0101sid-era Armenia. \nHe approaches Bugh\u0101\u2019s campaign for what it can tell us about the Arabization of Armenia in \nthe \u02bfAbb\u0101sid period and explains that \n\nBugha left Armenia in A.D. 855. All the leading na\u03c7arars had been taken prisoners [sic] \nand the time had apparently come for the Arab settlers to make the most of the situation. \n \n \n\n6.  I discuss the problematic tendency to separate Armenian from early \u02bf Abb\u0101sid history in Vacca, Non-Muslim \nProvinces.\n\n7.  Mkrtitsch Ghazarian, \u201cArmenien unter der arabischen Herrschaft bis zur Entstehung des Bagratidenreiches \nnach arabischen und armenischen Quellen bearbeitet,\u201d Zeitschrift f\u00fcr armenische Philologie 2 (1904): 191.\n\n8.  Zaroui Pogossian, \u201cLocating Religion, Controlling Territory: Conquest and Legitimation in Late Ninth \nCentury Vaspurakan and its Interreligious Context,\u201d (Leiden: Brill, 2017), 177. I would like to thank Zara for \nsharing this article before its publication.", "start_char_idx": 7363, "end_char_idx": 10670, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "811dec25-decd-41eb-93d4-f38194eda3fa": {"__data__": {"id_": "811dec25-decd-41eb-93d4-f38194eda3fa", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "db0467f0-6d19-4a92-826a-c064d78c4d84", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "4f3fe964d7632ef2b4b67bfbb03659e32bb40f19b8d685fe17a3f79a60b27871", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c90e9bcf-7725-42e0-8b98-9651821b4aea", "node_type": "1", "metadata": {}, "hash": "47902b5e32cc591a2949a1ba6e7b3bce14f80880e6b6981137695e793f07a57e", "class_name": "RelatedNodeInfo"}}, "text": "69  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nThe local Arabs had contributed in every way to the advance of Bugha\u2019s army, and \ngradually increased their own holdings.9 \n\nHere Ter-\u0141evondyan is echoing (and citing explicitly) T\u2018ovma Arcruni\u2019s famous statement \nthat the caliphal army was \u201caccompanied by the ta\u010diks of Armenia who dwelt in various \nregions of the land and guided Bugha on his way in and out of the country.\u201d10 Yet T\u2018ovma\u2019s \nhistory also clarifies that some of the Armenian \u00e9lite were in fact not imprisoned and that \nsome of the local Muslims refused to help Bugh\u0101. Despite this, Ter-\u0141evondyan borrows from \nT\u2018ovma to imagine the battle lines drawn around ethnicity, effectively polarizing Armenians \nand Arabs. \n\nIn L\u2019Arm\u00e9nie entre Byzance et l\u2019Islam (1919, but rewritten and republished in 1980), Laurent \nand Canard offer another perspective on the Armenian responses to Bugh\u0101\u2019s campaign: \n\u201cToutes les familles arm\u00e9niennes ont fourni des hommes qui, dans cette crise, se sont \nconduits en \u00e9go\u00efstes, en v\u00e9ritables tra\u00eetres contre leurs compatriotes, bien que les historiens \narm\u00e9niens ne les aient pas jug\u00e9s aussi durement.\u201d11 Laurent and Canard here account for \nwhat Ter-\u0141evondyan\u2019s analysis cannot, namely that many Armenians joined Bugh\u0101\u2019s forces, \nrendering problematic the facile division between Armenian v. Arab. Yet Laurent and \nCanard\u2019s reading also presumes the existence of a cohesive and recognizable ethnic identity \nin the medieval period. As their discussion stands, they invite the reader to subscribe to the \nidea that Armenians were united, such that any Armenian who collaborated with Bugh\u0101 \nwas perforce a selfish traitor. The very fact that medieval historians do not lambast such \ncollaborators as traitors (although T\u2018ovma certainly did, albeit very selectively) hints that \nperhaps modern concepts of national identity have dictated our reading of medieval social \norganization. \n\nYet even with the recognition that some Armenians in fact aided Bugh\u0101\u2019s advance, \nmodern scholars have generally persisted with the organization of Bugh\u0101\u2019s campaign around \nrecognizable ethno-religious groups. For example, N. Garso\u00efan summarizes the campaign \nbriefly, including T\u2018ovma\u2019s quote about how the ta\u010diks helped Bugh\u0101. She explains that Bugh\u0101 \ndeported\n\na multitude of captive naxarars, among them the sparapet [general] Smbat whose \nneutrality or continuous loyalty to the Muslim authorities had not saved him from \nsharing the fate of the other Armenian magnates. The condition of Armenia after the \ndevastating expeditions of Bugha was once more tragic. The Arab emirs profited from \nthe captivity of the Armenian princes to expand their own possessions.12\n\n9.  Aram Ter-\u0141evondyan, Arab Emirates in Bagratid Armenia, trans. Nina Garso\u00efan (Lisbon: Livraria Bertrand, \n1976), 44. This is Garso\u00efan\u2019s English translation, but the original Arabakan amirayut\u2018yunner\u01dd Bagratunyac\u2018 \nHayastanum (Erevan: Erevani hamalsarani hratarak\u010d\u2018ut\u2018yun, 1965), 84 does indeed employ \u0561\u0580\u0561\u0562 here, not \nta\u010dik. \n\n10.  Arcruni, History, 198, though Thomson translates ta\u010diks as \u201cMuslims\u201d; Patmut\u2018iwn, 206; Ter-\u0141evondyan, \nArab Emirates, 43. \n\n11.  Joseph Laurent and Marius Canard, L\u2019Arm\u00e9nie entre Byzance et l\u2019Islam depuis la conque\u0302te arabe jusqu\u2019en \n886 (Lisbon: Fondation Calouste Gulbenkian, 1980), 149. \n\n12.  Nina Garso\u00efan, \u201cThe Arab Invasions and the Rise of the Bagratuni (640-884),\u201d in Armenian People from", "start_char_idx": 10675, "end_char_idx": 14107, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c90e9bcf-7725-42e0-8b98-9651821b4aea": {"__data__": {"id_": "c90e9bcf-7725-42e0-8b98-9651821b4aea", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "811dec25-decd-41eb-93d4-f38194eda3fa", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "c19bb7db023938087ab8039c4e22cdd11e026ec8355f751c039cc08c6c6b0b8f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0b804fdc-0faf-45d9-afd3-49b7d1353c40", "node_type": "1", "metadata": {}, "hash": "d09e16a6dfabd2126c4387c97bd242c9c3a1977aa5143aeeef31b9320f875dbe", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  70\n\nThis summary sets the story into a comfortable framework of Arab empire v. Armenian rebel. \nArmenians, regardless of their loyalties, were imprisoned while Arabs profited. This is an \nentirely valid reading of T\u2018ovma\u2019s account of Bugh\u0101\u2019s campaign. Yet this does not allow for \nthe Armenian and Albanian patricians who did not end up in Samarr\u0101\u02be, nor does it mention \nthe Zur\u0101rids, who were also deported to Samarr\u0101\u02be despite the fact that they were Muslims. \nNor can this explain why \u201cArab emirs profited\u201d and yet Bugh\u0101 \u201cdefeated and killed the local \nMuslim emir [Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl] and burned the [Muslim] city of Tiflis.\u201d13 \n\nIn response to the reliance on T\u2018ovma\u2019s account prevalent in modern discussions of the \nninth-century conflict, this article suggests two methodological interventions to the way that \nwe read Bugh\u0101\u2019s campaign. The first is that we need to balance Arabic and Armenian sources \ndespite the fact that T\u2018ovma\u2019s History offers significantly more detail than any extant Arabic \nsource. T\u2018ovma is crafting a lesson that speaks to his Armenian (frequently, even a specifically \nArcruni) audience and employs the story for a reason, namely to construct conceptual \nborders between Christian Armenians and ta\u010diks. This explains why T\u2018ovma relies heavily \non pre-Islamic narratives of Armenian battles and persecution. He calques large portions \nof E\u0142i\u0161\u0113\u2019s history of the Armenian-Persian wars of 451 into an \u02bfAbb\u0101sid setting by changing \nthe Sasanian emperor Yazdegerd and his vizier Mihrnerseh to the caliph al-Mutawakkil \nand his general Bugh\u0101. T\u2018ovma\u2019s purpose is not to tell the story of Bugh\u0101\u2019s campaign but to \nemplot this moment of Armenian history into a metanarrative of Christian minorities under \nimperial persecution, tapping into a storyline that was well known to an Armenian audience \nbut completely absent in Arabic accounts. Reading T\u2018ovma against al-\u1e6cabar\u012b (or any other \nArabic source) is a useful reminder to disentangle T\u2018ovma\u2019s interpretation of the campaign \nfrom the details that he offers about the main protagonists.14\n\nThe second methodological intervention proposed here is related to the first: we need to \nsituate the campaign in the ethnic, religious, and linguistic diversity of the Caucasus as a whole. \nBugh\u0101\u2019s campaign crops up most regularly in studies of Armenian history that are interested \nprimarily in situating Armenian experience during the conflict. This article instead places \nthe campaign into the far more religiously- and ethnically-diverse setting of the Caucasus. \nThis complicates the Armenian v. Arab narrative and instead presents Armenians as some of \nthe many peoples confronting and colluding with Bugh\u0101. By examining Bugh\u0101\u2019s campaign as \na moment in Caucasian instead of Armenian history, we can take a step back to reconsider the \nusefulness of broad identity markers such as Armenian, Muslim, Albanian, Christian, or Arab. \nT\u2018ovma saw Christianness as the main determinant not just of communal identity, but also of \ncommunal loyalties. Why, then, are the many varied Christian leaders of the Caucasus, like \nAb\u016b al-\u02bfAbb\u0101s and Ab\u016b M\u016bs\u0101, fighting on opposite sides? How are these identities performed, \nif at all, in moments charged by violence and threats of annihilation? \n\nAncient to Modern Times, ed. Richard Hovannisian (New York: St. Martin\u2019s Press, 2004), 141.\n13.  Garso\u00efan, \u201cThe Arab Invasions,\u201d 141.\n14.  The question of how and why Armenian families and provinces appear in Arabic sources is another \n\navenue for future research in \u02bfAbb\u0101sid historiography; see, for example, Alison Vacca, \u201cAl-Basfurra\u01e7\u0101n and \nBan\u016b al-Dayr\u0101n\u012b: Vaspurakan and the Arcrunik\u2018 in Arabic Sources\u201d (forthcoming).", "start_char_idx": 14112, "end_char_idx": 17873, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0b804fdc-0faf-45d9-afd3-49b7d1353c40": {"__data__": {"id_": "0b804fdc-0faf-45d9-afd3-49b7d1353c40", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c90e9bcf-7725-42e0-8b98-9651821b4aea", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "fa64c67c40596d8e850c6b7e20577006b373c76abd0623dede392246ba92c5f9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9fa455f7-f3c9-45f3-a180-71cd65eeff8f", "node_type": "1", "metadata": {}, "hash": "3133491765aeba6db7921f8978940ecb11099b86063e6c4187471e20aeaab040", "class_name": "RelatedNodeInfo"}}, "text": "The focus on T\u2018ovma in this \narticle reflects both the centrality of his account to our understanding of Bugh\u0101\u2019s campaigns and the placement \nof Bugh\u0101\u2019s campaigns at the heart of the History of the Acruni House. \n\n\n\n71  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nBy looking at Bugh\u0101\u2019s campaign as a case study into the roles and representations of \nethnicity, religion, and gender in the expression of medieval Caucasian identities, this article \noffers an alternative reading to the traditional interpretation: Caucasian communities were \npluralist, fluid, and built on pragmatic, local concerns instead of around any grand sense \nof ethno-religious solidarity. To explore this campaign as a moment that pitted Christians \nv. Muslims or Armenians v. Arabs buys into medieval \u201cidentity-talk\u201d15 and reduces the \ncomplexity of medieval social organization into nationalist discourse more familiar to \nmodern readers than to the protagonists of this story. As R. Suny points out in his study of \nthe construction of identities in the modern Caucasus, \u201c[r]ather than appearing coherent and \nuniform as it might look from afar, ethnicity at closer range looks fragmented, its cultural \ncontent contested and conflicted.\u201d16 \n\nIn exploring how this played out in a medieval context, modern studies on identity have \nbeen particularly useful, including insightful studies of Arabness published by P. Crone,17 \nM.C.A. MacDonald,18 J. Rets\u00f6,19 and P. Webb;20 of Persianness and Iranianness by S. Savant,21 \nM. Cooperson,22 and R. Payne;23 of Kurdishness by B. James;24 and of Armenianness by B. \nMartin-Hisard, N. Garso\u00efan25 and A. Redgate,26 as well as broader theoretical approaches \n\n15.  Ronald Grigor Suny, \u201cProvisional Stabilities: The Politics of Identities in Post-Soviet Eurasia,\u201d Quarterly \nJournal: International Security 24, no. 3 (1999): 144. \u201cWhen people talk about identity, however, their language \nis almost always about unity and internal harmony and tends to naturalize wholeness. It defaults to an earlier \nunderstanding of identity as the stable core...But even as ordinary usage tends to homogenize and essentialize \nidentities, theorists of identity insistently claim that as difficult as it is to accept, the apparent and desired \nwholeness and unity is made up, imagined, to create a provisional stability in a changing world.\u201d He refers to \nthe discourse of wholeness as \u201cidentity-talk.\u201d \n\n16.  Suny, \u201cProvisional Stabilities,\u201d 139. \n17.  Patricia Crone, The Nativist Prophets of Early Islamic Iran: Rural Revolt and Local Zoroastrianism \n\n(Cambridge: Cambridge University Press, 2014).\n18.  Michael C. A. MacDonald, \u201cArabs, Arabias, and Arabic before Late Antiquity,\u201d Topoi 16, no. 1 (2009).\n19.  Jan Rets\u00f6, \u201cThe Earliest Arabs,\u201d Orientalia Suecana 38-39 (1990).\n20.  Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam (Edinburgh: Edinburgh University \n\nPress, 2016).\n21.  Sarah Savant, \u201c\u2018Persians\u2019 in early Islam,\u201d Annales islamologiques 42 (2008).\n22.  Michael Cooperson, \u201c\u2018Arabs\u2019 and \u2018Iranians\u2019: the Uses of Ethnicity in the early Abbasid Period,\u201d in Islamic \n\nCultures, Islamic Contexts, ed. Asad Q. Ahmed, et al. (Leiden: Brill, 2014).\n23.  Richard Payne, \u201cAvoiding Ethnicity: Uses of the Ancient Past in Late Sasanian Northern Mesopotamia,\u201d \n\nin Visions of Community in the Post-Roman World: The West, Byzantium and the Islamic World, 300-1100, ed. \nWalter Pohl, Clemens Gantner, and Richard Payne (Burlington: Ashgate, 2012).\n\n24.  Boris James, \u201cArab Ethnonyms (\u02bfAjam, \u02bfArab, Bad\u016b and Turk): the Kurdish Case as a Paradigm for \nThinking about Differences in the Middle Ages,\u201d Iranian Studies 47, no.", "start_char_idx": 17874, "end_char_idx": 21521, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9fa455f7-f3c9-45f3-a180-71cd65eeff8f": {"__data__": {"id_": "9fa455f7-f3c9-45f3-a180-71cd65eeff8f", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0b804fdc-0faf-45d9-afd3-49b7d1353c40", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "1e2c44db9dd367888789e3c46b1c59be591a9c8b8e1730109b06959d6f4ae109", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "98486306-d458-4051-b0b1-1014cfbf04ef", "node_type": "1", "metadata": {}, "hash": "5f054421d3859608b5e6376190530feb6f4dd109da9e53bc565c0833ea2ecbdd", "class_name": "RelatedNodeInfo"}}, "text": "5 (2014); \u201cLe \u2018territoire tribal des Kurdes\u2019 \net l\u2019aire iraqienne (Xe-XIIIe si\u00e8cles): Esquisse des recompositions spatiales,\u201d Revue des mondes musulmans et de \nla M\u00e9diterran\u00e9e 117-118 (2007).\n\n25.  Nina Garso\u00efan and Bernadette Martin-Hisard, \u201cUnity and Diversity in Medieval Caucasia, 4th\u201311th \ncenturies,\u201d in Languages and Cultures of Eastern Christianity: Georgian, ed. Stephen Rapp and Paul Crego \n(Burlington: Ashgate, 2012).\n\n26.  A. E. Redgate, \u201cMyth and Reality: Armenian Identity in the early Middle Ages,\u201d National Identities 9, no. \n4 (2007).", "start_char_idx": 21522, "end_char_idx": 22074, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "98486306-d458-4051-b0b1-1014cfbf04ef": {"__data__": {"id_": "98486306-d458-4051-b0b1-1014cfbf04ef", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9fa455f7-f3c9-45f3-a180-71cd65eeff8f", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "af8c2e3a5968b235a14164baf247d135b5349e9ffe1dc38855d6547cbc4a98d2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1d14a0db-6285-49b1-93f4-a2c00dd1b7e4", "node_type": "1", "metadata": {}, "hash": "54a004e000af31bc760dc55002fcb11ca5ab90d4bcfdfb41a39fab22c1598938", "class_name": "RelatedNodeInfo"}}, "text": "4 (2007).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  72\n\nto identity construction. D. Nirenberg\u2019s Communities of Violence (1996) and T. Sizgorich\u2019s \nViolence and Belief in Late Antiquity (2009) serve as models for the way that both authors \nsituate the expression of religious identity broadly, but also specifically in the context of \nmedieval conflict. Sizgorich, for example, expounds on a seeming paradox: in order to study \nidentity, \u201cone frequently must look past the explanations ancient peoples provide (or seem \nto provide) for their own behavior, especially insofar as those explanations are contingent \nupon appeals to what is frequently represented as the \u2018essential nature\u2019 of their own identity \ngroup.\u201d27 In order to understand the role of religion and ethnicity in the particular context \nof Bugh\u0101\u2019s campaign, we have to reassess the layer of interpretation offered in T\u2018ovma\u2019s \naccount as his own attempt to supply borders for Armenian Christian identity. \n\nWith a close reading of the alliances and communities involved in Bugh\u0101\u2019s campaign, it \nbecomes clear that there was no coherent or unifying concept of Armenianness, Albanianness, \nGeorgianness, or Arabness in the Caucasus, let alone Muslimness or Christianness. Ethnicity \nand religion were significant markers of identity, but they were multiform and did not \nnecessarily inform loyalties and allegiances. Communities did not emerge from monolithic \nand universal categories of ethnicity or religion, but from shared concerns localized in \nspecific places and moments in time. Communal identity was historically contingent, defined \naccording to the needs and challenges facing small, inchoate, heterogeneous familial groups. \nThe inhabitants of one village would easily ally themselves with the people of a neighboring \ntown even if they did not share a common religion, language, heritage, or ethnicity.28 After \nall, these markers of identity were malleable: people in the medieval Caucasus rewrote their \nhistories and genealogies, learned new languages, and converted to other religions. Perhaps \nmore importantly, even when certain markers of identity remain stable, medieval authors \nfrequently do not apply descriptions of ethnicity and religion consistently if these do not \nadvance their narrative agendas. \n\nBugh\u0101\u2019s campaign serves to illuminate both the localized nature of communal identity \nand medieval \u201cidentity talk,\u201d i.e., the construction of the metanarrative around ethnicity \nand religion. Examining the role of women in the accounts of Bugh\u0101\u2019s Caucasian campaign \nis one efficient way to reveal localized concepts of communal identity that supersede ethno-\nreligious affiliations. Women, we will see, navigate between and participate in a multiplicity \nof groups that might otherwise appear as ethnically or religiously uniform. Modern studies \non the role of gender in medieval identity construction such as S. Barton\u2019s Conquerors, \nBrides, and Concubines (2015) and N. el-Cheikh\u2019s Women, Islam, and Abbasid Identity (2015) \nhave \u201cinvestigated the multiple and complex ways in which interfaith sexuality, power, and \ngroup identity intersected.\u201d29 El-Cheikh, for example, clarifies that \u201cdepictions of women, \ngender relations, and sexuality are at the heart of the cultural construction of identity and \n\n27.  Thomas Sizgorich, Violence and Belief in Late Antiquity: Militant Devotion in Christianity and Islam \n(Philadelphia: University of Pennsylvania Press, 2014), 22. \n\n28.  This fits with Mottahedeh\u2019s \u201cacquired loyalties\u201d in B\u016byid Iran, namely in that they were contractual \n\u201cdeliberately acquired obligations\u201d; Roy Mottahedeh, Loyalty and Leadership in an Early Islamic Society (New \nYork: I.B. Tauris, 2001), 40.\n\n29.  Simon Barton, Conquerors, Brides, and Concubines: Interfaith Relations and Social Power in Medieval \nIberia (Philadelphia: University of Pennsylvania Press, 2015), 144.", "start_char_idx": 22065, "end_char_idx": 26002, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1d14a0db-6285-49b1-93f4-a2c00dd1b7e4": {"__data__": {"id_": "1d14a0db-6285-49b1-93f4-a2c00dd1b7e4", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "98486306-d458-4051-b0b1-1014cfbf04ef", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "d16468823949417674f348131b4d48dfb6923352847d03fcf6d529fb2fefbe46", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0ad8a582-8523-4094-8d1e-e225691f2f18", "node_type": "1", "metadata": {}, "hash": "969fcd33b60bffe7bc3f228dc215bef288f14380aff2e4d15b4eeae85d1ad8e1", "class_name": "RelatedNodeInfo"}}, "text": "73  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\ncollectivity.\u201d30 Approaching the study of identity from a gendered perspective by focusing \non the women who forged ties across communities in the ninth-century Caucasus reveals \nthe dissonance between imagined and lived communities, thereby offering a more nuanced \nalternative to the traditional reading of Bugh\u0101\u2019s campaign in T\u2018ovma\u2019s ethno-religious \nabsolutes. \n\n \nSummary of Bugh\u0101\u2019s Campaign\n\nWith these concepts and concerns in mind, the goal here is not merely to describe \nthe skirmishes, sieges, and battlegrounds of the various armies involved in Bugh\u0101\u2019s \ncampaign, but to prepare the subsequent discussion about how medieval authors \ndescribe identity in the \u02bfAbb\u0101sid-era Caucasus. As such, the following narrative focuses \nclosely on how the extant sources elaborate or obfuscate markers of identity of the main \nprotagonists of this campaign and their communities. For the moment, it also bypasses \nthe lengthy descriptions of martyrdom and refutations of apostasy in T\u2018ovma\u2019s account. \n \n \n\n30.  Nadia Maria El-Cheikh, Women, Islam, and Abbasid Identity (Cambridge: Harvard University Press, \n2015), 8. \n\nFig. 1: Map of the South Caucasus in the Third/Ninth Century.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  74\n\nThe Rationale for Bugh\u0101\u2019s Campaign\n\nIn either 234/848-9 or 235/849, al-Mutawakkil posted Ab\u016b Sa\u02bf\u012bd Mu\u1e25ammad b. Y\u016bsuf \nas governor over Armenia. The two most powerful Armenian noble houses at the time, \nthe Bagratunis (known as ban\u016b Sinb\u0101\u1e6d in Arabic) of \u1e6c\u0101r\u016bn/Tar\u014dn and the Arcrunis (ban\u016b \nal-Dayr\u0101n\u012b) of al-Basfurraj\u0101n/Vaspurakan, refused to allow Ab\u016b Sa\u02bf\u012bd into their territories. Ab\u016b \nSa\u02bf\u012bd returned to Samarr\u0101\u02be with the tax revenues from Armenia and with letters of complaint \nagainst the Armenian nobility penned by local ta\u010diks. Al-Mutawakkil assigned troops to force \nthe North to accept his governor, but Ab\u016b Sa\u02bf\u012bd died on his return trip. The army passed to Ab\u016b \nSa\u02bf\u012bd\u2019s son Y\u016bsuf, who was able to negotiate with the Bagratunis and the Arcrunis and sent \nboth patricians back to Samarr\u0101\u02be to ensure the terms of their agreements. Y\u016bsuf\u2019s subsequent \ndeath at the hands of al-Khuwaythiyya/Xut\u2018 on the edge of the Bagratuni territory of \u1e6c\u0101r\u016bn/\nTar\u014dn and Zur\u0101rid-held A\u0142jnik\u2018 precipitated the caliphal campaign. The traditional narrative \nof Bugh\u0101\u2019s campaign suggests that al-Khuwaythiyya/Xut\u2018 were infuriated by the captivity of \nthe Bagratuni patrician and so killed Y\u016bsuf in revenge. Al-Mutawakkil dispatched Bugh\u0101 to \navenge Y\u016bsuf and wreak havoc on the Armenian noble houses.31 \n\nIt is, however, not entirely clear whether the authors of our medieval sources recognize \nal-Khuwaythiyya/Xut\u2018 as Armenians, let alone as kinsmen of the Bagratuni family. Their \nname is a derivative of the toponym Khoy\u1e6d/Xoyt\u2018, a mountain on the periphery of Armenian \nterritory. Al-Bal\u0101dhur\u012b explains that al-Khuwaythiyya/Xut\u2018 \u201care barbarians (\u02bful\u016bj) who go \nby the name al-Ar\u1e6d\u0101n.\u201d32 While this Arabic identifier could feasibly refer to the Armenian \ntown Ardahan in Gugark\u2018, it is rather more likely a calque on the Syriac.", "start_char_idx": 26007, "end_char_idx": 29143, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0ad8a582-8523-4094-8d1e-e225691f2f18": {"__data__": {"id_": "0ad8a582-8523-4094-8d1e-e225691f2f18", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1d14a0db-6285-49b1-93f4-a2c00dd1b7e4", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "8ff57a9003c077dfb7a119298c7483fd911e17329b42a39608b398c662027716", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f64dd1ee-1565-452a-8d0b-c559ac2d6dd4", "node_type": "1", "metadata": {}, "hash": "c83b7fa8bd0f53f698701732b62c6e96afce70d851c23d510eb4dd37689c0ab1", "class_name": "RelatedNodeInfo"}}, "text": "Minorsky includes \n\u201cthe \u03a7\u03bf\u03b8\u1fb1\u03af\u03c4\u03b1\u03b9 [= al-K\u0332h\u0332uwayt\u0332h\u0332iyya] in the canton of K\u0332h\u0332oyt of S\u0101s\u016bn, the Or\u1e6d\u0101y\u0113 [= al-Ar\u1e6d\u0101n] in \nthe bend of the Euphrates)\u201d among the groups haphazardly bundled under the designation \nKurds (akr\u0101d) in Arabic.33 The relationship to Kurdish populations is uncertain, though, as the \nSyriac indicates that they are the inhabitants of Urartu. In other words, we should assume \nthat al-Bal\u0101dhur\u012b\u2019s           , al-ar\u1e6d\u0101n, in fact clarifies that al-Khuwaythiyya/Xut\u2018 are             , \ni.e., Aramean ur\u1e6d\u0101y\u0113.34 The Armenianness of al-Khuwaythiyya/Xut\u2018 was thus not apparent \n\n31.  Arcruni, History, 186; Patmut\u2018iwn, 190. See also Yovhann\u0113s Drasxanakertc\u2018i, History of Armenia, trans. \nKrikor Maksoudian (Atlanta: Scholars Press, 1987), 119; Hayoc\u2018 Patmut\u2018iwn (Erevan: Erevani hamalsarani \nhratarak\u010d\u2018ut\u2018yun, 1996), 120. Note that Drasxanakertc\u2018i here conflates Ab\u016b Sa\u02bf\u012bd and his son Y\u016bsuf. Later \naccounts place some blame on the Byzantines, as well: Bar Hebraeus, The Chronography of Gregory Ab\u00fb\u2019l Faraj, \nthe Son of Aaron, the Hebrew Physician, Commonly Known as Bar Hebraeus: Being the First Part of His Political \nHistory of the World, trans. E. A. Wallis Budge (Piscataway: Gorgias Press, 2003), 142. \n\n32.  A\u1e25mad b. Ya\u1e25y\u0101 al-Bal\u0101dhur\u012b, Kit\u0101b fut\u016bh\u0323 al-buld\u0101n (Leiden: Brill, 1866), 211.\n33.  David Neil MacKenzie, Vladimir Minorsky, and Thomas Bois, \u201cKurds, Kurdist\u0101n,\u201d in EI2. On the multiple \n\ndefinitions of akr\u0101d in the medieval period, see James, \u201cArab Ethnonyms,\u201d especially 712. \n34.  Margoliouth defines              as the people, Urartians, not the place, Urartu. \u201cThis people is supposed \n\nto have been a remnant of Aramean autochthones, and to have inhabited the district of Anzitene in Armenia\u201d; \nJessie Payne Margoliouth, Supplement to the Thesaurus syriacus of R. Payne Smith (Oxford: Clarendon Press, \n1927), 10. N\u00f6ldeke first identified al-Bal\u0101dhur\u012b\u2019s             with the Syriac: \u201cDer Name k\u00f6nnte immerhin mit dem \nder            identisch sein; wir m\u00fcssten den annehmen, dass Theile desselben Volkes sich in verschiedenen \nGegenden des s\u00fcdarmenischen Gebirgslandes angesiedelt h\u00e4tten. Wie wir oben sahen, sind ja solche Spaltungen \nbei kurdischen St\u00e4mmen nichts seltenes; f\u00fcr Kurden werden wir aber ein von den Armeniern wie von den Syrern \nunterschiedenes Volk in dieser noch jezt [sic] haupts\u00e4chlich von Kurden bewohnten Gegend doch am ersten \n\n\u0627\u0627\u0644\u0631\u0637\u0627\u0646 \u0710\u0718\u072a\u071b\u071d\u0710\n\n\u0627\u0627\u0644\u0631\u0637\u0627\u0646\n\u0710\u0718\u072a\u071b\u071d\u0710\n\n\u0710\u0718\u072a\u071b\u071d\u0710\n\n\n\n75  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nBugh\u0101\u2019s Opponents \n\nSnapshot of the \u02bfAbb\u0101sid Caucasian Campaign\n\nThe identity markers supplied here refer to how these protagonists typically appear  \nin medieval sources. \n\nBugh\u0101\u2019s Allies", "start_char_idx": 29144, "end_char_idx": 31813, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f64dd1ee-1565-452a-8d0b-c559ac2d6dd4": {"__data__": {"id_": "f64dd1ee-1565-452a-8d0b-c559ac2d6dd4", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0ad8a582-8523-4094-8d1e-e225691f2f18", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "55ac4b9dcd52bda7e44b4e52bab45d023fe52771c0582618768d66d5b78c97fc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cfd06ae1-bcb5-449e-a228-0b8a7f61207f", "node_type": "1", "metadata": {}, "hash": "69f031f68d78a0610aa9ffcf7e07603ead6ee20d24efbcf6b6d70822804b4763", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  76\n\nto historians writing in Arabic. This suggests that the people on the edges of Armenia and \nMesopotamia were perceived as different from the central Armenian houses. \n\nT\u2018ovma offers an extended description of al-Khuwaythiyya/Xut\u2018 and, interestingly, his \ndiscussion also presents several challenges to their Armenianness. First, he is clear that \nthey are incomprehensible: \u201ctheir mutual speech is a patchwork of borrowed words.\u201d He \neven offers a false etymology for their name, as xut\u2018 in Armenian means \u201cobstacle,\u201d which \nT\u2018ovma associates with their \u201cobscure and inscrutable speech.\u201d Second, he dismisses them \nas \u201csavage in their habits\u201d and \u201cdrinkers of blood,\u201d presumably othering them from his own \nArcruni society. Third, he traces their lineage back to Syria, labeling them as \u201cpeasants of \nSyria.\u201d He further claims that, \u201cthey know the psalms in the old translation of the Armenian \nteachers.\u201d This, as R. Thomson points out, likely refers to Armenian reliance on Christian \ntexts in Syriac before the invention of the Armenian alphabet.35 The only thing that identifies \nal-Khuwaythiyya/Xut\u2018 as Armenians in T\u2018ovma\u2019s text is their loyalty to \u201ctheir princes,\u201d which \nmodern scholars read as the Bagratuni patricians.\n\nModern scholars have elaborated on the relationship between the Bagratunis and \nal-Khuwaythiyya/Xut\u2018 by glossing a corrupted passage of an Arabic text. Al-Ya\u02bfq\u016bb\u012b presents \nthe name of the person responsible for Y\u016bsuf\u2019s death, but the text is illegible. Houtsma offers \n                       with the note \u201cIta cod. Veram lectionem ignoro,\u201d36 which Ghazarian corrects to        \n      to render T\u2018ovma\u2019s \u0545\u0578\u057e\u0576\u0561\u0576, a native of Khoy\u1e6d/Xoyt\u2018 who \u201chad inflicted severe losses \non the royal army\u201d and was later martyred for arguing with al-Mutawakkil.37 In fact, during \nhis audience with the caliph, Yovnan reportedly boasted about his involvement in Y\u016bsuf\u2019s \nassassination: \u201c[i]n my disdain for you I put your general and his troops to the sword.\u201d38 \nMarkwart goes further by identifying Yovnan\u2019s father as T\u2018o\u1e59nik, a Bagratuni soldier who \nfought against Bugh\u0101 on the command of Bagarat Bagratuni, clarifying that al-Ya\u02bfq\u016bb\u012b\u2019s name \nshould read       <      >               .39 If this reconstruction is correct\u2014and there is no evidence to \neither substantiate or disprove it\u2014we see a clear connection between al-Khuwaythiyya/Xut\u2018 \nand the Bagratunis by providing a Bagratuni father to Y\u016bsuf\u2019s Khuwayth\u012b murderer. \n\nAl-\u1e6cabar\u012b claims that al-Khuwaythiyya/Xut\u2018 \u201cconstituted the majority of the inhabitants \nof Armenia.\u201d It seems plausible that he might be conflating al-Khuwaythiyya/Xut\u2018 with the \n\nhalten. Sicher ist das freilich alles durchaus nicht\u201d; Theodor N\u00f6ldeke, \u201cZwei V\u00f6lker Vorderasiens,\u201d Zeitschrift \nder Deutschen Morgenl\u00e4ndischen Gesellschaft 33, no. 1 (1879): 165. See also Josef Markwart, S\u00fcdarmenien und \ndie Tigrisquellen nach griechischen und arabischen Geographen (Vienna: Mechitharisten-Buchdruckerei, 1930), \n222 n. 3. \n\n35.  Arcruni, History, 187-8 and n. 3; Patmut\u2018iwn, 190-92.\n36.  A\u1e25mad b. Ab\u012b Ya\u02bfq\u016bb b. Ja\u02bffar b. Wahb b. W\u0101di\u1e25 al-Ya\u02bfq\u016bb\u012b, Ta\u02ber\u012bkh (Leiden: Brill, 1883), 598; the more \n\nmodern edition of the text (Beirut, 2002) offers                            .", "start_char_idx": 31817, "end_char_idx": 35115, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cfd06ae1-bcb5-449e-a228-0b8a7f61207f": {"__data__": {"id_": "cfd06ae1-bcb5-449e-a228-0b8a7f61207f", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f64dd1ee-1565-452a-8d0b-c559ac2d6dd4", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "c7c807f032a68a6288a77d34a53c3fcaad4db6d3c5eefc83d507e12d92221316", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "513fcb21-d12f-4069-84f9-fbd830ff84ea", "node_type": "1", "metadata": {}, "hash": "ea184a278daa7d5c28ec47df6bd558e274becb0a165b029f26515b56dd805365", "class_name": "RelatedNodeInfo"}}, "text": "37.  Re: the identity of Yovnan, see Ghazarian, \u201cArmenien,\u201d 191 n. 2: \u201cF\u00fcr die Lesung des Namens           habe \n\nich keinen Anhaltspunkt\u201d; Arcruni, History, 253 n. 3 seems reticent to ascribe to Markwart\u2019s hypothesis: \u201cThis \nYovnan is not attested elsewhere.\u201d\n\n38.  Arcruni, History, 253; Patmut\u2018iwn, 294. \n39.  Markwart, S\u00fcdarmenien 298 n. 1; Aram Ter-\u0141evondyan, \u201c\u2018Hayoc\u2018 i\u0161xan\u01dd\u2019 arabakan tirapetut\u2018yun \n\n\u017eamanaka\u0161r\u01f0anum,\u201d Patma-banasirakan Handes 2 (1964): 130. We are assuming that the T\u2018o\u1e59nik mentioned in \nArcruni, History, 176; Patmut\u2018iwn, 174 is in fact the same T\u2018o\u1e59nik, father of Yovnan. \n\n\u0646 \u064a\u0648\u0646\u0627\n\u0649\u0649\u0648\u0627\u0646 \u0628\u0640\u0640\u0646 \u0627\u0644\u0649\u0641\n\n\u0646\u064a\u0642\u064f\u062a\u0652\u0631\u064a\u0648\u0646\u0640\u0640\u0627\u0646 \u0628\u0640\u0640\u0646\n\n\u0628\u0646\u0640\u0640\u0648\u0627\u0646 \u0628\u0640\u0640\u0646 \u0627\u0644\u0628\u0640\u0640\u0641\n\u0627\u0644\u0649\u0641  \n\n\n\n77  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nBagratunis here. But al-Bal\u0101dhur\u012b offers another possible interpretation. He suggests that \nin murdering Y\u016bsuf, al-Khuwaythiyya/Xut\u2018 were acting on behalf of the Armenian people \nin toto. Y\u016bsuf, he explains, had sent another caliphal representative named al-\u02bfAl\u0101\u02be into \nal-S\u012bsaj\u0101n/Siwnik\u2018, where he looted a monastery named Dayr al-Aqd\u0101\u1e25, which enraged the \nArmenian patricians, lesser nobility, and chiefs.40 The Armenians, spurred on by the looting \nof the monastery and the imprisonment of Bagarat (here: Baqr\u0101\u1e6d b. Ash\u016b\u1e6d), sent emissaries \nto convince al-Khuwaythiyya/Xut\u2018 to rebel and provided them with arms: \u201cthey roused them \nagainst him because he had carried Baqr\u0101\u1e6d off.\u201d41 In this way, the murder of Y\u016bsuf becomes \na collective pan-Armenian effort, including even the region of al-S\u012bsaj\u0101n/Siwnik\u2018 with its \nvariable relation to Armenia; perhaps al-\u1e6cabar\u012b\u2019s \u201cmajority\u201d may accordingly refer to the \nperceived support that other Armenians offered al-Khuwaythiyya/Xut\u2018. \n\nBugha\u2019s Campaign against Vaspurakan\n\nWhile al-Khuwaythiyya/Xut\u2018 appear as the main rebels in the Arabic texts about Bugh\u0101\u2019s \ncampaign, T\u2018ovma instead boasts of the blame of the Arcruni family and thereby shifts away \nfrom both al-Khuwaythiyya/Xut\u2018 and the Bagratunis. He explains that Ab\u016b Sa\u02bf\u012bd\u2019s lieutenant, \nal-\u02bfAl\u0101\u02be, had faced off against A\u0161ot Arcruni when Ab\u016b Sa\u02bf\u012bd first attempted to collect the taxes \nfrom Armenia. A\u0161ot\u2019s forces subsequently defeated and massacred so many local Muslims \nthat the widows of Arzan/Arcn travelled to deliver the news of the conflict to al-Mutawakkil \n\u201cwith unveiled faces, bareheaded, and having discarded the natural apparel of women, as is \ntheir custom especially for the ta\u010dik nations\u201d (\u057f\u0561\u0573\u056f\u0561\u056f\u0561\u0576 \u0561\u0566\u0561\u0576\u0581).", "start_char_idx": 35116, "end_char_idx": 37568, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "513fcb21-d12f-4069-84f9-fbd830ff84ea": {"__data__": {"id_": "513fcb21-d12f-4069-84f9-fbd830ff84ea", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cfd06ae1-bcb5-449e-a228-0b8a7f61207f", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "f78d78043b1738c4b662859091edd0596576c9e6b7e73516c8295b9157a153dd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f0f08593-aff8-48a5-ac9d-f13088aea5ee", "node_type": "1", "metadata": {}, "hash": "49a6939e379475d6d3a5ab5b14fbc9359993a57a3934a6edbb03ea5cd0c4c98a", "class_name": "RelatedNodeInfo"}}, "text": "They lamented in the \naudience of the caliph himself, claiming that A\u0161ot alone had wrought the devastation and the \nrebellion against caliphal power.42\n\n After Y\u016bsuf\u2019s death, al-Mutawakkil\u2019s advisors suggested that the caliph gather a great \narmy to imprison A\u0161ot Arcruni, the patrician of al-Basfurraj\u0101n/Vaspurakan, after which \n\u201call others will easily submit.\u201d43 Given that T\u2018ovma dedicated his book to the son and \ngrandson of this A\u0161ot, his interest in establishing the significance of his house is clear. \nHe states unequivocally that A\u0161ot \u201cwas more glorious and famous than those before him \nwho had been princes of all Armenia, those in the East and the North, and especially \nthose in the land of Vaspurakan who had been princes in positions of authority.\u201d44 \nT\u2018ovma has al-Mutawakkil himself rally troops to move against Armenia with the \nexclamation that no one since the rise of Islam had \u201cinflicted such embarrassing reverses \non us, our nation and army and our generals as has Ashot prince of Vaspurakan.\u201d45 \n\n40.  This is not reported in Armenian literature with the possible exception of Ps.-\u0160apuh Bagratuni, see \u0160apuh \nBagratuni, \u201cThe Anonymous Storyteller (also known as \u0160apuh Bagratuni),\u201d trans. Robert Thomson, Revue des \nEtudes Arm\u00e9niennes 21 (1989): 213. He mentions that the ta\u010diks set fire to churches after the death of Ab\u016b Sa\u02bf\u012bd. \n\n41.  Al-Bal\u0101dhur\u012b, Fut\u016bh\u0323 211.\n42.  Arcruni, History, 180 except that he renders ta\u010dkakan as Muslim; Patmut\u2018iwn, 180. \n43.  Arcruni, History, 190; Patmut\u2018iwn, 196.\n44.  Arcruni, History, 174; Patmut\u2018iwn, 170.\n45.  Arcruni, History, 192; Patmut\u2018iwn, 198.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  78\n\nWith descriptions brimming with textual borrowing pulled directly from E\u0142i\u0161\u0113\u2019s fifth-\ncentury history of the Sasanian attack on the Caucasus, T\u2018ovma painstakingly tracks Bugh\u0101 \nand his lieutenant Z\u012brak through al-Basfurraj\u0101n/Vaspurakan. A\u0161ot Arcruni, accompanied by \nnobles of the secondary houses of al-Basfurraj\u0101n/Vaspurakan, rallied in the castle Nkan. \nWhile under siege, some nobles of al-Basfurraj\u0101n/Vaspurakan turned against A\u0161ot and \napproached Bugh\u0101, \u201cdestroying the unity of harmonious concord between brothers.\u201d46 These \nlesser nobles offered A\u0161ot to Bugh\u0101 in exchange for clemency, that they should be allowed \nto remain on their own land. They also warned Bugh\u0101 about Gurg\u0113n Arcruni, A\u0161ot\u2019s brother, \nwho had left al-Basfurraj\u0101n/Vaspurakan but retained the ability to rally Arcruni troops \nagainst caliphal forces. A\u0161ot, recognizing his men\u2019s perfidy, handed himself over to Bugh\u0101, \nwho sent him to Samarr\u0101\u02be.\n\nAl-Ya\u02bfq\u016bb\u012b notes that A\u0161ot, who appears in Arabic as Ash\u016b\u1e6d b. \u1e24amza al-Arman\u012b, was \ndecapitated in Samarr\u0101\u02be, but this is undoubtedly merely transferring the fate of Is\u1e25\u0101q b. \nIsm\u0101\u02bf\u012bl, al-Ya\u02bfq\u016bb\u012b\u2019s next person of interest, to the Arcruni nobleman. Armenian sources \nallow for A\u0161ot\u2019s survival and return to Armenia.", "start_char_idx": 37569, "end_char_idx": 40504, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f0f08593-aff8-48a5-ac9d-f13088aea5ee": {"__data__": {"id_": "f0f08593-aff8-48a5-ac9d-f13088aea5ee", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "513fcb21-d12f-4069-84f9-fbd830ff84ea", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "b4533c1e870678eef407d052eebb31ac677c5c3eaf22cb63daae6b4648e3e63d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "66a735a5-a116-44fc-a6f6-f43067fc24fc", "node_type": "1", "metadata": {}, "hash": "66ca77774336d10d8359737a42ed84d811dd97bbbc781466bfedcf840a3b698b", "class_name": "RelatedNodeInfo"}}, "text": "Armenian sources \nallow for A\u0161ot\u2019s survival and return to Armenia. Al-\u1e6cabar\u012b, for his part, preserves a story that \nclarifies that A\u0161ot survived Bugh\u0101\u2019s campaigns and his subsequent imprisonment: \n\nAl-Mutawakkil saw Ash\u016b\u1e6d b. \u1e24amza al-Arman\u012b a few days before he [Mutawakkil] \nwas killed [247/861]. The caliph grumbled about having an audience with Ash\u016b\u1e6d and \nordered that he be evicted. When asked whether he was satisfied with Ash\u016b\u1e6d\u2019s service, \nhe replied, \u201cYes, indeed, but I dreamt a few nights ago that I had been riding him, when \nhe turned to me, his head becoming like that of a mule, and said to me, \u2018How much \nlonger [do you suppose] you will molest us? Only a few days remain until the end of  \nyour appointed time of fifteen years.\u2019\u201d Salamah said: It tallied with the number of days \n[remaining] of his caliphate.47\n\nThis reveals that Ash\u016b\u1e6d (A\u0161ot Arcruni) was at the court in Samarr\u0101\u02be years after his imprisonment, \npresumably with his head and body intact, and in the service of al-Mutawakkil, who was \napparently well pleased with A\u0161\u016b\u1e6d\u2019s service. \n\nBugh\u0101\u2019s campaign against A\u0161ot Arcruni in al-Basfurraj\u0101n/Vaspurakan thus reveals the \ndisunity even within the noble houses in Armenia. A\u0161ot, reportedly the greatest threat that \nthe Caliphate had ever faced, was not even able to rally the other nobles of his own province \naround a banner of Armenianness.\n\nBugh\u0101 followed the warning offered by the nobles of al-Basfurraj\u0101n/Vaspurakan and turned \nagainst Gurg\u0113n Arcruni, A\u0161ot\u2019s brother. Gurg\u0113n gathered his troops and sent his mother, \nH\u1e59ip\u2018sim\u0113, to negotiate A\u0161ot\u2019s release with Bugh\u0101, who was camped on the banks of the river \nZ\u0101b/Zav. While H\u1e59ip\u2018sim\u0113 was treated with respect, she was not able to stem the next assault. \nAided by an angel of God as he prayed and recited Psalms, at least as T\u2018ovma recounts the \nbattle, Gurg\u0113n annihilated Bugh\u0101\u2019s troops at a place aptly called the Lake of Blood. Gurg\u0113n \n\n46.  Arcruni, History, 201; Patmut\u2018iwn, 210.\n47.  Mu\u1e25ammad b. Jar\u012br al-\u1e6cabar\u012b, History of al-\u1e6cabar\u012b, Volume 34: Incipient Decline: The Caliphates of \n\nal-Wathiq, al-Mutawakkil, and al-Muntasir A.D. 841-863/A.H. 227-248, trans. Joel Kraemer (Albany: SUNY Press, \n1989), 183; Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk (Leiden: Brill, 1893), III 1463-4.\n\n\n\n79  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nwas subsequently, and rather incredulously, invited to Bugh\u0101\u2019s camp where he was named \nand f\u00eated as the prince of al-Basfurraj\u0101n/Vaspurakan in his brother\u2019s stead. This appears as \npart of a broader plot to reduce the Arcruni patrician through artifice when military means \nproved ineffectual. After three days, Bugh\u0101 forged a letter from al-Mutawakkil and claimed \nthat the caliph had demanded the capture of Gurg\u0113n. Bugh\u0101 duplicitously imprisoned \nGurg\u0113n and sent him to Samarr\u0101\u02be while Gurg\u0113n\u2019s soldiers scattered ineffectually throughout \nal-Basfurraj\u0101n/Vaspurakan.", "start_char_idx": 40438, "end_char_idx": 43321, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "66a735a5-a116-44fc-a6f6-f43067fc24fc": {"__data__": {"id_": "66a735a5-a116-44fc-a6f6-f43067fc24fc", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f0f08593-aff8-48a5-ac9d-f13088aea5ee", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "bfcf35a0a46ca1065e0ec95662c150cea8ee3cbf30a3b8cd37c715a777204a39", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "122769c1-b4c8-43a7-a8ae-a670b72af898", "node_type": "1", "metadata": {}, "hash": "df4881fc74027f9bd09c762aeb4f991324938391858e47adf87d16d6818e4e77", "class_name": "RelatedNodeInfo"}}, "text": "Bugh\u0101\u2019s Campaign against Arzan/Arcn and Khoy\u1e6d/Xoyt\u2018\n\nT\u2018ovma\u2019s narrative of the \u02bfAbb\u0101sid campaign therefore sends Bugh\u0101 after the Arcrunis \nto retaliate for the murder of Y\u016bsuf b. Mu\u1e25ammad, despite the recognition of the guilt of \nal-Khuwaythiyya/Xut\u2018 for this crime. The Arcruni patrician did not even hold the title Prince \nof Armenia, a position that entailed responsibility of keeping locals such as al-Khuwaythiyya/\nXut\u2018 in line with caliphal concerns. T\u2018ovma accordingly devotes significant space to the heroic \nactions of his patrons\u2019 (and his own) noble house, and yet he never places caliphal troops \nagainst the very people whom Bugh\u0101 was sent to chastise. This does not align with Arabic \naccounts of Bugh\u0101\u2019s Caucasian campaign, which retain interest in al-Khuwaythiyya/Xut\u2018. \nAl-\u1e6cabar\u012b, for instance, only mentions the Arcrunis after Bugh\u0101 neutralized his first target, a \nlocal Muslim ally of al-Khuwaythiyya/Xut\u2018. \n\nM\u016bs\u0101 b. Zur\u0101ra, known as Ab\u016b al-\u1e24urr (literally: \u201cthe father of the freeman\u201d),48 ruled \nA\u0142jnik\u2018 from Arzan/Arcn. In Armenian sources, M\u016bs\u0101 appears as \u201cMus\u0113, son of a Hagarite \nZ\u014drahay.\u201d49 The use of Hagarene here is unusual in T\u2018ovma\u2019s text and he does not use ta\u010dik \nto refer to the Zur\u0101rids, perhaps subtly implying distance between M\u016bs\u0101 and the rest of \nBugh\u0101\u2019s forces. Despite the fact that modern scholars uniformly assume that M\u016bs\u0101 was Arab, \nneither the Arabic nor the Armenian sources explicitly identify him as such and he has no \nknown tribal nisba. Laurent, Canard, and Ter-\u0141evondyan suggest that he might have been \nfrom the Bakr tribe, like the nearby Shayb\u0101n\u012b am\u012brs, because M\u016bs\u0101\u2019s son was in close contact \nwith \u02bf\u012as\u0101 b. Shaykh, the leader of Diy\u0101r Bakr.50 There is nothing to support this suggestion, \nthough, and the Zur\u0101rids claimed close ties to a number of non-Arab and/or non-Muslim \ngroups in the North, as well. It is rather more likely that the Zur\u0101rids were either Armenian \nor Syrian converts to Islam. M. Canard notes that \u201cM\u00fbs\u00e2 b. Zur\u00e2ra fit cause commune avec \nles princes arm\u00e9niens, se comportant plus comme un prince arm\u00e9nien que comme un \u00e9mir \narabe.\u201d51 As such, modern scholars are confronted not only with the blurry nature of ethnic \ngroups due to the lack of ethnic identifiers in the medieval texts, but also with the modern \nassumptions that there is an identifiable difference between Armenian and Arab comportment.  \n\n48.  The word \u201cfreeman\u201d in an Iranian context refers to the nobility: h\u0323urr (more commonly in plural as \nah\u0323r\u0101r) in Arabic is rendered as azat in Armenian and as \u0101z\u0101d in Persian. In Syriac this appears as           , but is \nusually rendered as \u201cthe son of the freemen\u201d (                     ) instead of \u201cthe father of the freemen.\u201d\n\n49.  Arcruni, History, 175; Patmut\u2018iwn, 172. \n50.  Ter-\u0141evondyan, Arab Emirates, 42; Laurent and Canard, L\u2019Arm\u00e9nie 391-92. \n51.  Marius Canard, \u201cLes principaut\u00e9s arabes en Arm\u00e9nie,\u201d Revue des Etudes Arm\u00e9niennes 11 (1976): 198.\n\n\u071a\u0710\u072a\u071d\n\u0712\u072a \u071a\u0710\u072a\u0710\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  80\n\nThe Zur\u0101rids allied with the Bagratuni family against Bugh\u0101.", "start_char_idx": 43324, "end_char_idx": 46434, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "122769c1-b4c8-43a7-a8ae-a670b72af898": {"__data__": {"id_": "122769c1-b4c8-43a7-a8ae-a670b72af898", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "66a735a5-a116-44fc-a6f6-f43067fc24fc", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "5d9895a0a853752fd72d134a9904d37eadad7a8ad02550765c5a791d27c455d6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a3aa0958-3029-4677-99d5-f27e851c759c", "node_type": "1", "metadata": {}, "hash": "44cf8019a7a184d36c466981334f248eb464738e3f955b8e38821a34c66c01aa", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u1e6cabar\u012b explains that: \u201cWhen \nY\u016bsuf deported Buqr\u0101\u1e6d b. Ash\u016b\u1e6d [Bagarat Bagratuni the son of A\u0161ot Msaker], the Patrikioi \n(al-ba\u1e6d\u0101riqa)52 took an oath to kill Y\u016bsuf and vowed to shed his blood. M\u016bs\u0101 b. Zur\u0101ra went \nalong with them in this. He was responsible for the daughter of Buqr\u0101\u1e6d.\u201d53 M\u016bs\u0101 b. Zur\u0101ra was \nmarried to the daughter of Bagarat Bagratuni and so allied with al-Khuwaythiyya/Xut\u2018 when \nthey moved against Y\u016bsuf b. Mu\u1e25ammad. This verifies that local alliances informed Zur\u0101rid \nresponses to Bugh\u0101\u2019s campaign. \n\nAl-\u1e6cabar\u012b also maps out an itinerary that avoids Arcruni territory entirely. Bugh\u0101 \u201cheaded \nfor Armenia from the direction of the Jaz\u012brah. He began in Arzan [by attacking] M\u016bs\u0101 b. \nZur\u0101rah\u2014he is Ab\u016b al-\u1e24urr\u2014and he had sisters and brothers, [namely] Ism\u0101\u02bf\u012bl, Sulaym\u0101n, \nA\u1e25mad, \u02bf\u012as\u0101, Mu\u1e25ammad, and H\u0101r\u016bn. Bugh\u0101 deported M\u016bs\u0101 b. Zur\u0101rah to the gate of the \ncaliph\u201d54 and Bugh\u0101 reportedly killed 30,000 Zur\u0101rid allies in this leg of the campaign. T\u2018ovma\u2019s \nperceived battle pitting Christian Armenians against the ethno-religious \u201cother\u201d and his \ndesire to vaunt his sponsors\u2019 deeds blind him to moments that counter these narratives. \nAccordingly, T\u2018ovma does not record M\u016bs\u0101\u2019s alliance with the Bagratunis or his fate, but \ninstead deploys a caliphal general against an Armenian noble because someone else killed a \ncaliphal representative. \n\nAl-\u1e6cabar\u012b\u2019s version, much more believably, has the added benefit of sending Bugh\u0101 \nagainst al-Khuwaythiyya/Xut\u2018, while Zur\u0101rid A\u0142jnik\u2018 stood en route between al-Jaz\u012bra and \nKhoy\u1e6d/Xoyt\u2018. After the deportation of the Zur\u0101rid family to Samarr\u0101\u02be, Bugh\u0101 turned against \nal-Khuwaythiyya/Xut\u2018 themselves. Al-\u1e6cabar\u012b clarifies that Bugh\u0101 \u201cproceeded to lay siege \nin the mountain of al-Khuwaythiyya. They constituted the majority of the inhabitants of \nArmenia and were the killers of Y\u016bsuf b. Mu\u1e25ammad.\u201d55 During this campaign, Bugh\u0101\u2019s forces \nreportedly killed 30,000 of al-Khuwaythiyya/Xut\u2018 and imprisoned still more. It is only after \nthe subjugation of Khoy\u1e6d/Xoyt\u2018 that al-\u1e6cabar\u012b sends Bugh\u0101 against the Arcruni capital at \nAlb\u0101q (here: Aghbagh)/A\u0142bak. \n\n \nBugh\u0101\u2019s Campaign against Tifl\u012bs/Tp\u2018ilisi \n\nAfter the destructive campaign in Khoy\u1e6d/Xoyt\u2018, al-Khuwaythiyya/Xut\u2018 next appear further \nnorth as allies of the am\u012br of Tifl\u012bs/Tp\u2018ilisi, Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl b. Shu\u02bfayb, who appears as Sahak \nthe son of Ismay\u0113l in Armenian. This brings the narrative of Bugh\u0101\u2019s campaign back into \n \n\n52.  On the appearance of the title patrician and its use in Greek (\u03c0\u03b1\u03c4\u03c1\u1f77\u03ba\u03b9\u03bf\u03c2), Armenian (\u057a\u0561\u057f\u0580\u056b\u056f), and \nArabic (           ), see Ter-\u0141evondyan, \u201cHayoc\u2018 i\u0161xan\u01dd\u201d; Karen Yuzba\u0161yan, \u201cLes titres byzantins en Arm\u00e9nie,\u201d in \nL\u2019Arm\u00e9nie et Byzance: Histoire et Culture, ed. Nina Garso\u00efan (Paris: Sorbonne, 1996).\n\n53.", "start_char_idx": 46435, "end_char_idx": 49184, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a3aa0958-3029-4677-99d5-f27e851c759c": {"__data__": {"id_": "a3aa0958-3029-4677-99d5-f27e851c759c", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "122769c1-b4c8-43a7-a8ae-a670b72af898", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "cff9016e14d4a99ca312140fdb79a196ffa2ceb93124c204ff1776c3131b1a80", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8cdec2f2-fcce-4a8c-951e-888ab170ed8b", "node_type": "1", "metadata": {}, "hash": "8acc6086b008962f53c69b1745561caf97664bdf33233850129db8b53e1d2bf3", "class_name": "RelatedNodeInfo"}}, "text": "Nina Garso\u00efan (Paris: Sorbonne, 1996).\n\n53.  Al-\u1e6cabar\u012b, History, Vol. 34, 114; Ta\u02ber\u012bkh, III 1409.\n54.  Al-\u1e6cabar\u012b, History, Vol. 34, 115; Ta\u02ber\u012bkh, III 1409. See also \u02bfIzz al-D\u012bn \u02bfAl\u012b b. Mu\u1e25ammad Ibn al-Ath\u012br, \n\nAl-K\u0101mil f\u012b-l-Ta\u02ber\u012bkh (Beirut: D\u0101r \u1e62\u0101dr, 1995), VII 59; \u02bf Abd al-Ra\u1e25man b. Mu\u1e25ammad Ibn Khald\u016bn, Ta\u02ber\u012bkh (Beirut: \nD\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, [1391] 1971), IV 276; A\u1e25mad b. Mu\u1e25ammad Ibn Miskawayh, Taj\u0101rib al-umam \nwa-ta\u02bf\u0101qub al-himam (Beirut: D\u0101r al-Kutub al-\u02bfilmiyya, [1424] 2003), IV 123. Note the prevalence of Judeo-\nChristian names in the Zur\u0101rid family. While these names are certainly not unusual among Muslim Arabs, this \nmight potentially suggest that they were converts who maintained a connection to Biblical stories.\n\n55.  Al-\u1e6cabar\u012b, History, Vol. 34, 115 and n. 373; Ta\u02ber\u012bkh, III, 1409; Ibn Miskawayh, Taj\u0101rib al-umam IV, 123.\n\n\u0628\u0637\u0631\u064a\u0640\u0640\u0642\n\n\n\n81  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\ndialogue with T\u2018ovma\u2019s version, who does not mention al-Khuwaythiyya/Xut\u2018 but does send \nBugh\u0101 north against Tifl\u012bs/Tp\u2018ilisi after wintering in Dab\u012bl/Duin. \n\nTifl\u012bs/Tp\u2018ilisi had been functionally independent for decades by the time of Bugh\u0101\u2019s \ncampaign. Ibn Khurrad\u0101dhbih recognizes Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl as the Lord of Armenia  \n(                             ) and perhaps this vaunted status encouraged him to ignore Bugh\u0101\u2019s summons.56 \nHe \u201cwas a stocky old man and had a large head. He was tattooed with blue (indigo) markings, \nand was ruddy, bald, and cross-eyed.\u201d57 Is\u1e25\u0101q\u2019s ancestry remains uncertain. Al-Mas\u02bf\u016bd\u012b \nexplains: \u201cI think that he was a Qurayshite of Ban\u016b Umayya, or their client\u201d58; he appears \nmost frequently in Arabic sources as Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl mawl\u0101 ban\u012b Umayya.59 This mawl\u0101 status \nis at least a generation off, as either Is\u1e25\u0101q\u2019s father Ism\u0101\u02bf\u012bl or his grandfather Shu\u02bfayb was a \nmawl\u0101 of the last Umayyad caliph Marw\u0101n b. Mu\u1e25ammad,60 who was the governor of Armenia \nbefore becoming caliph. Modern scholars have assumed that Is\u1e25\u0101q was part of \u201ca line of Arab \nam\u012brs\u201d and conclude that \u201cthe am\u012brate [at Tifl\u012bs/Tp\u2018ilisi] had long been a focus of Arab power \nin the Caucasus.\u201d61 While later am\u012brs were Arabs, extant sources do not corroborate the claim \nthat Is\u1e25\u0101q was. The repeated reference to his family\u2019s mawl\u0101 status in lieu of a tribal nisba \ninstead suggests that Is\u1e25\u0101q was not perceived as Arab.", "start_char_idx": 49141, "end_char_idx": 51479, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8cdec2f2-fcce-4a8c-951e-888ab170ed8b": {"__data__": {"id_": "8cdec2f2-fcce-4a8c-951e-888ab170ed8b", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a3aa0958-3029-4677-99d5-f27e851c759c", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "957b2ca43ed0285d11b358cadd5aa52d758f01911c442463c3039054350f4f43", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8efd7848-1da5-4608-a34f-467ea35c70fb", "node_type": "1", "metadata": {}, "hash": "3e95616824260466c0d22a711af8839d82a48e23682439bc421aead32d10350b", "class_name": "RelatedNodeInfo"}}, "text": "Al-Ya\u02bfq\u016bb\u012b claims that Is\u1e25\u0101q offered money and a pledge of allegiance to the caliph, but \nrefused Bugh\u0101\u2019s summon to appear before the army personally by claiming that \u201che did not \ndeviate from obedience [to the caliph].\u201d62 In 238/852-3, Bugh\u0101 set his army against Tifl\u012bs/\nTp\u2018ilisi while Z\u012brak moved across the Kura River into \u1e62ughdab\u012bl/Sagodebeli. Most Arabic \naccounts of this siege note the catastrophic use of naphtha against the city made of wood \nand the high death toll of 50,000. In this leg of the campaign, according to al-\u1e6cabar\u012b, \u201cBugh\u0101 \nalso sent Ab\u016b al-\u02bfAbb\u0101s al-W\u0101rith\u012b al-Na\u1e63r\u0101n\u012b against the inhabitants of Armenia, Arab  \nand non-Arab alike\u201d (                   ).63 Bugh\u0101 sat above the town and watched Z\u012brak and Ab\u016b \nal-\u02bfAbb\u0101s burn the city and capture Is\u1e25\u0101q and his son \u02bf Amr. We find in this explicit confirmation \nthat Bugh\u0101\u2019s campaign was against \u201cArab and non-Arab alike\u201d; we also find confirmation \nthat Armenian troops outside of al-Basfurraj\u0101n/Vaspurakan were helping Bugh\u0101. Al-\u1e6cabar\u012b \nidentifies Ab\u016b al-\u02bfAbb\u0101s as a prince (al-w\u0101rith\u012b is a translation of the Armenian sepuh)64 and \na Christian (al-na\u1e63r\u0101n\u012b) and later clarifies that this refers to none other than Sinb\u0101\u1e6d b. Ash\u016b\u1e6d, \nthe Arabization of Smbat Aplabas Bagratuni, the brother of the deported Prince of Armenia \n\n56.  Ab\u016b al-Q\u0101sim \u02bfUbayd All\u0101h Ibn Khurrad\u0101dhbih, Kit\u0101b al-mas\u0101lik wa-l-mam\u0101lik (Leiden: Brill, 1889), 163.\n57.  Al-\u1e6cabar\u012b, History, Vol. 34, 123; Ta\u02ber\u012bkh, III 1415; Ibn al-Ath\u012br, Al-K\u0101mil, VII 67.\n58.  Vladimir Minorsky, A history of Sharv\u0101n and Darband in the 10th\u201311th centuries (Cambridge: Heffer, \n\n1958), 161.\n59.  Ibn Khald\u016bn, Ta\u02ber\u012bkh, IV 276; Ibn Miskawayh, Taj\u0101rib al-umam, IV 124; Ibn al-Ath\u012br, Al-K\u0101mil, VII 67.\n60.  Clifford Edmund Bosworth and Vladimir Minorsky, \u201cAl-Kurdj,\u201d in EI2. \n61.  Clifford Edmund Bosworth and David Neil MacKenzie, \u201cAl-\u1e32ab\u1e33,\u201d ibid; Vladimir Minorsky, \n\n\u201cTranscaucasica,\u201d Journal Asiatique 217 (1930), 60 calls him \u201cl\u2019am\u012br arabe (\u1e33urai\u0161ite)\u201d.\n62.  Al-Ya\u02bfq\u016bb\u012b, Ta\u02ber\u012bkh, II 598.\n63.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, III 1416.See also Ibn al-Ath\u012br, Al-K\u0101mil, VII 67; Ibn Miskawayh, Taj\u0101rib al-umam, IV \n\n124. Ibn Miskawayh confuses Ab\u016b al-\u02bfAbb\u0101s and Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl. Minorsky, \u201cTranscaucasica,\u201d 61.\n64.  Laurent and Canard, L\u2019Arm\u00e9nie 406; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, III 1416 changes this to w\u0101th\u012b.\n\n\u0635\u0627\u062d\u0640\u0640\u0628 \u0627\u0631\u0645\u064a\u0646\u064a\u0640\u0640\u0629\n\n\u0639\u0631\u0628\u0647\u0640\u0640\u0627 \u0648\u0639\u062c\u0645\u0647\u0640\u0640\u0627", "start_char_idx": 51482, "end_char_idx": 53829, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8efd7848-1da5-4608-a34f-467ea35c70fb": {"__data__": {"id_": "8efd7848-1da5-4608-a34f-467ea35c70fb", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8cdec2f2-fcce-4a8c-951e-888ab170ed8b", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "76911e4487522d516b531d9b2e6bdab57f50f1c2448659af8976506712ad35f4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9630e3f3-28c1-4040-b77c-81bc397999cd", "node_type": "1", "metadata": {}, "hash": "133ce77bd74b63dd427e9d400ab6a218b1387527b9ce69c8cbc8cf2f55389316", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  82\n\nBagarat Bagratuni, the son of A\u0161ot Msaker, and the sparapet of Armenia.65 In other words, \nBugh\u0101 rallied Turks, Arabs, and Armenians against a non-Arab am\u012br in Tifl\u012bs/Tp\u2018ilisi with \nMuslims and Christians are on both sides of the battle lines. \n\nWhen Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl was captured, his wife interceded with Bugh\u0101 on his behalf. Extant \nsources do not specify her religion or ethnicity, but do identify her as the daughter of the \nKing of the Throne (             ), whom Arabic geographical texts identify as Christian.66 \nModern scholars at times recognize the term al-Sar\u012br as an ethnonym,67 though it does not \nconsistently function as such in medieval texts. Historians and geographers work instead to \nexplain the name based on connections to the Sasanian past with the explanation that either \nAn\u016bshirw\u0101n or Yazdegerd supplied the eponymous throne (al-sar\u012br).68 Ibn Rusta identifies \nthe name of the king as Avar (                        ), a detail corroborated by al-Gard\u012bz\u012b (except  \nas \u0101v\u0101z:                              ).69 T\u2018ovma Arcruni refers to al-Sar\u012br as awrhazk\u2018 (\u0561\u0582\u0580\u0570\u0561\u0566\u0584), \na claim that Minorsky parses: -k\u2018 denotes the nominative plural case, -hr- shifted to -rh- \nthrough metathesis, and the \u2013z constitutes an Iranian suffix along the model of Lakz and \nGurz. As such, he recovers *Auhar from T\u2018ovma\u2019s awrhazk\u2018, signaling the Avarness of al-Sar\u012br \nto confirm Ibn Rustah and al-Gard\u012bz\u012b\u2019s somewhat oblique comments.70 \n\nMinorsky suggests, though, that al-Sar\u012br might in fact refer to a sixth-century group \nwhom Theophylactos Simocatta identified as \u201cpseudo-Avars\u201d (\u03a8\u03b5\u03c5\u03b4\u1f71\u03b2\u03b1\u03c1\u03bf\u03b9) who coopted a \nforeign identity that allowed them unearned prestige.71 Again, the study of ethnonyms rests \n\n65.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, III 1416.\n66.  On the Christianity of the inhabitants of the Kingdom of the Throne, see Ab\u016b Is\u1e25\u0101q Ibr\u0101h\u012bm b. Mu\u1e25ammad \n\nal-I\u1e63\u1e6dakhr\u012b, Kit\u0101b al-mas\u0101lik wa al-mam\u0101lik (Leiden: Brill, 1927), 223; Josef Markwart, Osteurop\u00e4ische und \nostasiatische Streifz\u00fcge: ethnologische und historisch-topographische Studien zur Geschichte des 9. und 10. \nJahrhunderts (ca. 840-940) (Leipzig: Weicher, 1903), 423. Ibn Rusta explains that the fortress population is \nChristian, but the rest are not. He also tells of the ruler of \u1e24ayd\u0101n who prays with the Muslims on Fridays, the \nJews on Saturdays, and the Christians on Sundays just to cover his bases; Ab\u016b \u02bfAl\u012b A\u1e25mad b. \u02bfUmar Ibn Rusta, \nKit\u0101b al-a\u02bfl\u0101q al-naf\u012bsa (Leiden: Brill, 1892), 147-8. \n\n67.  David Testen, \u201cAn Early Reference to the Avars Reconsidered,\u201d The Annual of the Society for the Study \nof Caucasia 6-7 (1994-6), 3.\n\n68.", "start_char_idx": 53833, "end_char_idx": 56519, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9630e3f3-28c1-4040-b77c-81bc397999cd": {"__data__": {"id_": "9630e3f3-28c1-4040-b77c-81bc397999cd", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8efd7848-1da5-4608-a34f-467ea35c70fb", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "7b6da6d0c47b92b346929e6d17334d9a856b173f316d27daee19c9e2ed5a0ada", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3e9ec177-c179-4586-8df1-1562b8e0633d", "node_type": "1", "metadata": {}, "hash": "cefe1bd8a19b9fd8fe890421c96f896ba5e06f35bffb44b4801db002fcd109e3", "class_name": "RelatedNodeInfo"}}, "text": "68.  Ab\u016b al-\u1e24asan \u02bfAl\u012b b. al-\u1e24usayn al-Mas\u02bf\u016bd\u012b, Les prairies d\u2019or: Texte et traduction [Mur\u016bj al-dhahab \nwa-ma\u02bf\u0101din al-jaw\u0101hir] (Paris: L\u2019Imprimerie imp\u00e9riale, 1861-1877), 4-5; al-Ya\u02bfq\u016bb\u012b, Ta\u02ber\u012bkh, II 382; al-Bal\u0101dhur\u012b, \nFut\u016bh\u0323, 196.\n\n69.  Ibn Rusta, Kit\u0101b al-a\u02bfl\u0101q al-naf\u012bsa, 147. Minorsky notes elsewhere that \u201cthis name does not cover the local \npopulation,\u201d remarking that this is meant to refer to the king of al-Sar\u012br alone; Minorsky, Sharv\u0101n 168 n. 7. Ab\u016b \nSa\u02bf\u012bd \u02bfAbd al-\u1e24ayy b. D\u0323a\u1e25\u1e25\u0101k b. Ma\u1e25m\u016bd al-Gard\u012bz\u012b, Zayn al-Akhb\u0101r [Ta\u02ber\u012bkh Gard\u012bz\u012b] (Tihr\u0101n: Duny\u0101-yi Kit\u0101b, \n1363 [1984]), 594. A more convoluted thread in the discussion of the Avarness of al-Sar\u012br is al-Bal\u0101dhur\u012b\u2019s title \nalternatively rendered as                     ,                     , or                     ; for a detailed treatment of this problem, see \nTesten, \u201cEarly Reference.\u201d \n\n70.  \u1e24ud\u016bd al-\u02bf\u0101lam, The Regions of the World, a Persian Geography, 372AH-982AD, trans. Vladimir Minorsky \n(Cambridge: EJW Gibb Memorial, 1982), 447-8 and note 2; Markwart, Streifz\u00fcge, 496. Thomson renders this as \nApkhaz with the note: \u201cThe text of Patkanean reads Aw\u1e59hazk\u2018. Brosset renders \u2018Awars,\u2019 Patkanean suggests \n\u2018perhaps Apkhaz,\u2019 and Vardanyan renders \u2018Abkhaz.\u2019 A corruption w\u1e59 from p\u2018 in Armenian is not implausible\u201d; \nArcruni, History, 240 and note 6.\n\n71.  Minorsky is referring to the Avar attack on Constantinople in Theophylact Simocatta, The History \nof Theophylact Simocatta, trans. Mary Whitby and Michael Whitby (Oxford: Clarendon Press, 1986), 23; \n\n\u0635\u0627\u062d\u0640\u0640\u0628 \u0627\u0644\u0633\u0640\u0640\u0631\u064a\u0631\n\n\u0648\u0645\u0644\u0643\u0647\u0640\u0640\u0645 \u064a\u0633\u0640\u0640\u0645\u064e\u0651\u0649 \u0627\u0648\u0627\u0631\n\u0648\u0645\u0644\u0640\u0640\u0643 \u0627\u064a\u0634\u0640\u0640\u0627\u0646\u0631\u0627 \u0622\u0648\u0627\u0632 \u062e\u0648\u0627\u0646\u0646\u0640\u0640\u062f\n\n\u0648\u0647\u0631\u0627\u0631\u0632\u0627\u0646\u0634\u0640\u0640\u0627\u0647 \u0648\u0647\u0631\u0631\u0627\u0648\u0627\u0631\u0646\u0634\u0640\u0640\u0627\u0647 \u0648\u0647\u0631\u0627\u0631\u0631\u0627\u0646\u0634\u0640\u0640\u0627\u0647\n\n\n\n83  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\non shaky ground and, as Minorsky concludes, \u201c[i]t must be remembered that the evidence \nfor the distinction of the true Avars and Pseudo-Avars [\u2026] is rather frail\u201d but that al-Sar\u012br \n\u201ccould have usurped a name which did not strictly belong to them.\u201d72 We might take this a \nstep further to recognize that medieval Caucasian Avarness as a whole is a somewhat tenuous \nconcept. This case demonstrates the contested nature of ethnic identity, a reminder that \nthe distinction between \u201ctrue\u201d and \u201cpseudo\u201d Avars is a product of both medieval claims and \nmodern concern about fitting peoples into recognizable boxes.", "start_char_idx": 56516, "end_char_idx": 58828, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3e9ec177-c179-4586-8df1-1562b8e0633d": {"__data__": {"id_": "3e9ec177-c179-4586-8df1-1562b8e0633d", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9630e3f3-28c1-4040-b77c-81bc397999cd", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "f27c5967160f82ec06bcd5c686c32722547e1996c9b18f066b4139682868a899", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d3899460-9956-47c2-a888-24cccf261c2c", "node_type": "1", "metadata": {}, "hash": "31e3000d40228a3256b8bcde8eba6d997932c75dd44549767a8c350c49386ce9", "class_name": "RelatedNodeInfo"}}, "text": "During the siege of Tifl\u012bs/Tp\u2018ilisi, the potentially Avar, presumably Christian wife of Is\u1e25\u0101q \nb. Ism\u0101\u02bf\u012bl was fortified in \u1e62ughdab\u012bl/Sagodebeli and protected by al-Khuwaythiyya/Xut\u2018.73 \nAccording to T\u2018ovma, she came unveiled and distraught before Bugh\u0101 to beg for Is\u1e25\u0101q\u2019s life, \nbut Bugh\u0101 ordered Is\u1e25\u0101q to be crucified near the Kura River and sent his head on to Samarr\u0101\u02be \nso that he could be free to marry his widow.74 Is\u1e25\u0101q\u2019s wife announced that she would take \nher complaints to al-Mutawakkil: \u201cFor my sake, you killed my lord. I am not content to be \nyour wife but the great caliph\u2019s [wife].\u201d75 Bugh\u0101 did eventually send her on to the caliph, who \nmarried her and heard her complaints. This, T\u2018ovma explains, was the eventual cause for \nBugh\u0101\u2019s death. Al-Mutawakkil was jealous of Bugh\u0101\u2019s relationship with his wife, but Bugh\u0101 \nwas too popular and successful to kill outright. Al-Mutawakkil instead arranged his death \nby dispatching him on an impossible mission in Khur\u0101s\u0101n with the expectation that Bugh\u0101 \nwould not survive.76 In this way, T\u2018ovma stresses the significance of the Caucasian campaign \nby constructing a link between Bugh\u0101\u2019s deeds and his death and, accordingly, rendering the \ncampaign fatal.\n\nThe siege of Tifl\u012bs/Tp\u2018ilisi also introduces a paradox to the story of al-Khuwaythiyya/Xut\u2018. \nThe traditional rendition of the story has al-Khuwaythiyya/Xut\u2018 kill Y\u016bsuf b. Mu\u1e25ammad out of \nvengeance for Bagarat Bagratuni\u2019s imprisonment. The idea that al-Khuwaythiyya/Xut\u2018 would \nguard the wife of Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl, then, is particularly odd in the face of Smbat Bagratuni\u2019s \ninvolvement in the siege of Tifl\u012bs/Tp\u2018ilisi. If al-Khuwaythiyya/Xut\u2018 did indeed kill Y\u016bsuf in \n\nHistoriarum libri octo (Bonn: Impensis ed. Weberi, 1834), 38. Simocatta describes these Avars (\u03c4\u03bf\u1f7a\u03c2 \u1f08\u03b2\u1f71\u03c1\u03bf\u03c5\u03c2) as \nHuns (\u039f\u1f56\u03bd\u03bd\u03bf\u03b9) and refers to their leader as the \u201cChagan of the Huns\u201d (\u03c4\u03bf\u1fd6\u03c2 \u039f\u1f56\u03bd\u03bd\u03bf\u03b9\u03c2 \u03a7\u03b1\u03b3\u1fb6\u03bd\u03bf\u03c2). He does indeed \naccuse these Huns of misappropriating Avarness: \u201cThese named themselves Avars and glorified their leader \nwith the appellation of Chagan [\u2026] for among the Scythian nations that of the Avars is said to be the most adept \ntribe. In point of fact even up to our present times the Pseudo-Avars (for it is more correct to refer to them thus) \nare divided in their ancestry\u2026\u201d (189-90 in English; 284 in Greek). \n\n72.  Regions of the World, 448.\n73.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, III 1416.\n74.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, III 1415; Minorsky, Sharv\u0101n, 25; al-Ya\u02bfq\u016bb\u012b, Ta\u02ber\u012bkh, II 598; A\u1e25mad b. Mu\u1e25ammad \n\nIbn \u02bfAbd Rabbihi, al-\u02bfIqd al-far\u012bd (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1997), II 10. These recount the arrival of \nIs\u1e25\u0101q\u2019s head in Samarr\u0101\u02be.", "start_char_idx": 58831, "end_char_idx": 61459, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d3899460-9956-47c2-a888-24cccf261c2c": {"__data__": {"id_": "d3899460-9956-47c2-a888-24cccf261c2c", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3e9ec177-c179-4586-8df1-1562b8e0633d", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "d067d6fc1a0cf5e96589c8e4075208032942324acc11c42ed9bfef73705f6f1a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "192d4333-e3b7-494c-bc45-66255850d92f", "node_type": "1", "metadata": {}, "hash": "93e1b2632395949e97d782772bf5278f1658e52c462a0c4231f43c1503a36862", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u1e6cabar\u012b says that he was crucified on the Gate of Thorns, but on the page before \nthis statement, al-\u1e6cabar\u012b lists the gates of Tifl\u012bs and does not include a Gate of Thorns. Minorsky claims that \nhe was hung on the gate of \u1e62ughd, so this might be \u1e62ughdab\u012bl gate; see Minorsky, \u201cTranscaucasica,\u201d 62 n. 2 on           \n                . On the veil in Christian societies of the North, see the Georgian martyrology of \u0160u\u0161anik in David \nMarshall Lane, Lives and Legends of the Georgian Saints (London: Allen & Unwin, 1956).\n\n75.  Arcruni, History, 239; Patmut\u2018iwn, 272. \n76.  Placed in a Christian context, T\u2018ovma may here be drawing on 2 Samuel, comparing al-Mutawakkil to \n\nKing David, Bugh\u0101 to Uriah, and the wife of Is\u1e25\u0101q, Bathsheba.\n\n\u0628\u0640\u0640\u0627\u0628 \u0627\u0644\u062d\u0633\u0640\u0640\u0643", "start_char_idx": 61460, "end_char_idx": 62210, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "192d4333-e3b7-494c-bc45-66255850d92f": {"__data__": {"id_": "192d4333-e3b7-494c-bc45-66255850d92f", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d3899460-9956-47c2-a888-24cccf261c2c", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "ab4d19100a1e472266f7af5e6f0773674673f404d2cf1e23e8a2d194265a7f6e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "df606f40-b936-491c-9d4f-dfa46db947ae", "node_type": "1", "metadata": {}, "hash": "a8564b6eed5af4865b960e1c4b47dccc199747c781d02d3aefaf54e9733347c1", "class_name": "RelatedNodeInfo"}}, "text": "\u0628\u0640\u0640\u0627\u0628 \u0627\u0644\u062d\u0633\u0640\u0640\u0643\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  84\n\nresponse to Bagarat Bagratuni\u2019s imprisonment, their presence on the battlefield arrayed \nagainst Smbat Bagratuni demands additional explanation. If we set aside the interpretation \noffered for their murder of Y\u016bsuf and look at their actions and alliances, another picture of \nal-Khuwaythiyya/Xut\u2018 emerges. They murdered a caliphal representative and then allied \nwith a local Muslim am\u012br to battle a caliphal army even though it arrayed them against the \nBagratunis. Despite the rhetoric of both Arabic and Armenian sources about the unity of the \nArmenians, al-Khuwaythiyya/Xut\u2018 appear to be more interested in fighting caliphal forces \nthan remaining loyal to the Bagratunis.\n\nBugh\u0101\u2019s Campaign against the North Caucasus\n\nAfter the siege of Tifl\u012bs/Tp\u2018ilisi, Bugh\u0101\u2019s campaign faltered against the fragmented political \nlandscape of the northern Caucasus. Most Arabic and Armenian sources skip straight from \nTifl\u012bs/Tp\u2018ilisi to Albania with the exception of the Arabic translation of the Darband-n\u0101meh, \nwhich states that \u201cMuhammad [b. Kh\u0101lid] had returned to al-B\u0101b, whereas Bugh\u0101 spent the \nwinter in the town of Dab\u012bl and then fought the Georgians and Abkhazians in a number of \nbattles. Each time he was victorious, slew many of them and carried away many prisoners and \nmuch booty. Then he fought (ghaz\u0101) the Al\u0101n and the Khazar (Khazr\u0101n) and was victorious \nover them and took poll-tax (jizya) from them all.\u201d77 \n\nThe Georgian Book of K\u2018art\u2018li adds significantly more detail here. After Tifl\u012bs/Tp\u2018ilisi burned, \nT\u2018ewdosi, the king of the Abkh\u0101z/Ap\u2018xaz, challenged Bugh\u0101\u2019s army. Bugh\u0101 subsequently sent \nZ\u012brak and Bagrat, son of A\u0161ot curopalates (Bagarat Bagratuni the son of A\u0161ot Msaker, who \nwas already in Samarr\u0101\u02be according to all other accounts) against the Abkh\u0101z/Ap\u2018xaz while \nhe himself moved against the Mt\u2018iuls, men from the mountains of what is now northern \nGeorgia. The Abkhazian king T\u2018ewdosi fell to Bugh\u0101\u2019s troops under the direction of Bugh\u0101\u2019s \nlieutenants. \n\nOn their way back they were opposed at Juaris-Guerdi by the Gardabanians, who \ninflicted severe losses on their army. When Bu\u011fa learnt of this, he moved from there \nand went to \u010cart\u2018alet\u2018i, where he stopped. He took hostages from the Mt\u2018iulni, 300 \nmen. He was intending to attack Ossetia, so he advanced to C\u2018xavat\u2018i. But Abulabaz, the \nerist\u2018avi of Armenia, and Guaram, son of A\u0161ot, sent a message to the Mt\u2018iulni that they \nshould not let them pass. So they sacrificed their hostages. God helped them, because \nsnow fell. They offered resistance and engaged battle. God gave them the victory, and \na numberless host of Saracens was slain. Their horses fed on azaleas, and many died. \nBut the loss was not apparent from the multitude of the army, because their number \nwas about 120,000.78 \n\nWith the neutralization of Abkhazian forces through the efforts of the caliphal and Bagratuni \ntroops, Bugh\u0101 aimed at Ossetia and advanced to C\u2018xavat\u2018i, northwest of Tifl\u012bs/Tp\u2018ilisi. The \n\n77.  Minorsky, Sharv\u0101n, 25 (in English) and 3 (in Arabic).\n78.  Book of K\u2018art\u2018li in Robert Thomson, Rewriting Caucasian History: the Medieval Armenian Adaptations of \n\nthe Georgian Chronicles: the Original Georgian Texts and the Armenian Adaptation (Oxford: Oxford University \nPress, 1996), 261.", "start_char_idx": 62197, "end_char_idx": 65559, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "df606f40-b936-491c-9d4f-dfa46db947ae": {"__data__": {"id_": "df606f40-b936-491c-9d4f-dfa46db947ae", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "192d4333-e3b7-494c-bc45-66255850d92f", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "050ad6fd192ba30b46eaf31764284d5c999006cf330c1c381029f0dba4f2b7d5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d6781893-1255-471a-a3fa-687d757029dd", "node_type": "1", "metadata": {}, "hash": "a4e979ec8dfde9fae35bac8bf0c8d1d4976bbd50e27555efca57f28d77fb5b6b", "class_name": "RelatedNodeInfo"}}, "text": "85  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nGardabanians here probably refer to the people of the region Gardabani, Gugark\u2018 in Armenian. \nIf we can move past the image of horses munching on azaleas, the interesting part of \n\nthis passage is that it demonstrates that \u201cGeorgian\u201d responses to Bugh\u0101\u2019s campaign were no \nmore unified than Armenian. There was no concept of Georgia as modern observers would \nrecognize it,79 even if the blanket term appears in Armenian and Arabic sources. We are \nstill centuries away from unification under the Bagratuni family. Georgianness did not rally \narmies to challenge Bugh\u0101, but rather the Abkh\u0101z/Ap\u2018xaz, Gardabanians, and Mt\u2018iuls fought \nhim independently. Further, the author of the Book of K\u2018art\u2018li does not offer any suggestion \nthat religious differences informed these skirmishes. Abulabaz, \u201cthe erist\u2018avi of Armenia,\u201d \nis al-\u1e6cabar\u012b\u2019s Ab\u016b al-\u02bfAbb\u0101s, the same Smbat Aplabas Bagratuni who allied with Bugh\u0101 and \nfought alongside Z\u012brak against Tifl\u012bs/Tp\u2018ilisi. \n\nHere Smbat appears instead to undermine Bugh\u0101\u2019s projected attack on Ossetia by \nconvincing the Mt\u2018iuls to resist the caliphal army, even if that meant consigning hundreds of \ncaptives to their deaths. There are a few possible, if conjectural, interpretations of this. First, \nperhaps the author of the Book of K\u2018art\u2018li is confused about the loyalties involved and makes \nassumptions about Bagratuni allegiances during the campaign. This might explain why the \nArmenian rendition of this text omits this passage. Alternatively, we might hypothesize that \nBagratuni allegiance to Bugh\u0101 was not absolute, indicating that Smbat Bagratuni\u2019s support \noccasionally faltered. We would then have to explain why Smbat Bagratuni supported Bugh\u0101\u2019s \ncampaigns against other peoples of the Caucasus, but not against the Mt\u2018iuls. Finally, and \nperhaps most believably, this might mark a narrative attempt to supply distance between the \ncaliph and Bugh\u0101. As we will see later, the Book of K\u2018art\u2018li is the only source to identify Bugh\u0101 \nas a Khazar. It is also the only source that inserts al-Mutawakkil into the campaign north of \nTifl\u012bs/Tp\u2018ilisi: \u201cwhen the amir-mumin became aware that he [Bugh\u0101] was negotiating with \nthe Khazars, his clansmen, he sent word to Bugh\u0101 that he should leave K\u2018art\u2018li to Humed, son \nof Xalil [Mu\u1e25ammad b. Kh\u0101lid].\u201d80 With this rendering, Smbat\u2019s undermining of Bugh\u0101\u2019s plan \nin fact augments his pro-\u02bfAbb\u0101sid agenda, since Bugh\u0101 sought to expand his personal power \nvia collaboration with his Khazar kinsmen. Accordingly, Smbat is proving his loyalty to the \ncaliph by thwarting Bugh\u0101\u2019s grab for power.\n\nAborting the campaign against Ossetia, Bugh\u0101 turned back towards Albania. He faced \nal-\u1e62an\u0101riyya/Canark\u2018 (\u03a3\u03b1\u03bd\u03b1\u03c1\u03b1\u1fd6\u03bf\u03b9 of classical texts), who presented the greatest challenge \nto the campaign. Al-\u1e62an\u0101riyya/Canark\u2018 were remarkably effective against Bugh\u0101\u2019s troops, \ndefeating them multiple times in short succession. There is no modern consensus on the \nterritory and origins of al-\u1e62an\u0101riyya/Canark\u2018, but Kh\u0101khi\u1e6d/Kaxet\u2018i in Georgia and Shakk\u012b/\n\u0160ak\u2018\u0113 in Albania appear regularly.81 Al-Mas\u02bf\u016bd\u012b places them between Tifl\u012bs/Tp\u2018ilisi and B\u0101b \nal-L\u0101n and identifies them as Christians; while T\u2018ovma confirms their Christian affiliation, he \ndoes not locate them exactly. Al-Mas\u02bf\u016bd\u012b also writes that they \u201cclaim to be descended from \n\n79.", "start_char_idx": 65564, "end_char_idx": 68926, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d6781893-1255-471a-a3fa-687d757029dd": {"__data__": {"id_": "d6781893-1255-471a-a3fa-687d757029dd", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "df606f40-b936-491c-9d4f-dfa46db947ae", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "d94b5228df270dfdc7b9e8416b52a0a897db17571db01bbbb3989727172bfb88", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fa25ce2e-a2e7-4b46-9635-9f9fd72b6736", "node_type": "1", "metadata": {}, "hash": "dd17804f9a14909329b6ac15f523df0f9ca8ce8c079914200eb704cc5b9de969", "class_name": "RelatedNodeInfo"}}, "text": "For an overview of the appearance and definition of Sak\u2018art\u2018velo (Georgia) in Georgian literature, see \nStephen Rapp, Studies in Medieval Georgian Historiography: Early Texts and Eurasian Contexts (Leuven: \nPeeters, 2004).\n\n80.  Book of K\u2018art\u2018li in Thomson, Rewriting, 261-62. \n81.  Laurent and Canard, L\u2019Arm\u00e9nie 62 n. 68 and 63 n. 70; Vladimir Minorsky, \u201cCaucasica IV,\u201d Bulletin of SOAS \n\n15, no. 3 (1953): 506; Ghazarian, \u201cArmenien,\u201d 220. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  86\n\nthe Arabs, namely from Niz\u0101r b. Ma\u02bfadd b. Mu\u1e0dar, and a branch (fakhdh) of \u02bfUqayl, settled \nthere since olden times.\u201d Minorsky dismisses this out of hand (\u201cThe original Ts\u2018anar may \nhave been of Chechen origin. They certainly had nothing to do with Arab tribes\u201d),82 but we \nhave no way to corroborate or invalidate these claims. The Darband-n\u0101meh merely explains \nthat they lived in Georgia (Jurz\u0101n, which usually refers to K\u2018art\u2018li).83 \n\nBugh\u0101 fought al-\u1e62an\u0101riyya/Canark\u2018 either sixteen or nineteen times in only nine days \nand his repeated losses were humiliating.84 While T\u2018ovma does not refer to any outside help, \nal-Ya\u02bfq\u016bb\u012b explains that al-\u1e62an\u0101riyya/Canark\u2018 turned to Byzantium, the Khazars, and the \nSaq\u0101liba (Slavs) for support against Bugh\u0101\u2019s attacks. Faced with this army, Bugh\u0101 wrote to \nal-Mutawakkil, who sent Mu\u1e25ammad b. Kh\u0101lid al-Shayb\u0101n\u012b as governor over the North. This \nappeased al-\u1e62an\u0101riyya/Canark\u2018 enough to sue for peace.85 Laurent and Canard note that their \nmain goal was to maintain the Kura River as a territorial divide, claiming that \u201cils ont \u00e0 cet \neffet accept\u00e9 tous les alli\u00e9s, musulmans ou chr\u00e9tiens, que l\u2019int\u00e9r\u00eat du moment leur donnait.\u201d86 \nLaurent and Canard\u2019s subsequent list of the allies of al-\u1e62an\u0101riyya/Canark\u2018 indicates that \nthey were involved in power struggles between various groups of Arabs in the North, while \nal-Ya\u02bfq\u016bb\u012b verifies that they were well-connected to other non-Georgian, both Christian and \nnon-Christian, familial groups of the Caucasus and beyond. \n\nBugh\u0101\u2019s Campaign against Caucasian Albania\n\nThe repeated victories of al-\u1e62an\u0101riyya/Canark\u2018 in the North pushed Bugh\u0101 back south \ninto Caucasian Albania. We have comparatively little information on Albanian responses to \nBugh\u0101\u2019s campaign because the Albanians left no written record of their own unless we count \nMovs\u0113s Dasxuranc\u2018i\u2019s tenth-century compilation, the History of the Albanians, which was \nwritten in Armenian. Dasxuranc\u2018i, though, notes Bugh\u0101\u2019s campaigns only briefly: \u201cIn the \nfulfillment of the 300th year of the Armenian era [28.4.851 \u2013 26.4.852] the Christian princes of \nArmenia and Albania paid the price for their sins, for in this year they were taken prisoner, \ncast into irons by the ta\u010diks, exiled from their homes, and sent against their will to Baghdad.\u201d87 \n\nAfter his defeat at the hands of al-\u1e62an\u0101riyya/Canark\u2018, Bugh\u0101 entered Bardh\u02bfa/Partaw and \nsubsequently attacked the stronghold Kith\u012bsh/K\u2018t\u2018i\u0161 (or: \u201cthe fortress of K\u012bsh in the district of \nal-Baylaq\u0101n\u201d),88 where he encountered an Albanian patrician named Ab\u016b M\u016bs\u0101 \u02bf\u012as\u0101 b. Y\u016bsuf \nb. [ukht?", "start_char_idx": 68928, "end_char_idx": 72039, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fa25ce2e-a2e7-4b46-9635-9f9fd72b6736": {"__data__": {"id_": "fa25ce2e-a2e7-4b46-9635-9f9fd72b6736", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d6781893-1255-471a-a3fa-687d757029dd", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "c60e370f42478c920b148d1bbe4734cd6a3396699b3b2bb6b7d197e3c94ffe21", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f2258e43-b81c-4460-89de-613233239a41", "node_type": "1", "metadata": {}, "hash": "13cb0d28380677cd2315a0e12c6933a925741ddeed751f3e0f0d44155a28efdf", "class_name": "RelatedNodeInfo"}}, "text": "[ukht?]89 I\u1e63\u1e6dif\u0101n\u016bs, whom Ibn al-Ath\u012br instead identifies as \u02bf\u012as\u0101 b. M\u016bs\u0101. He appears in \n\n82.  Minorsky, Sharv\u0101n, 162; Laurent and Canard, L\u2019Arm\u00e9nie 47 for possible Chechen origin.\n83.  Minorsky, Sharv\u0101n, 23 (in English) and 2 (in Arabic).\n84.  Minorsky, Sharv\u0101n, 19; Arcruni, History, 241; Patmut\u2018iwn, 274.\n85.  Al-Ya\u02bfq\u016bb\u012b, Ta\u02ber\u012bkh, II 598; Markwart, S\u00fcdarmenien, 200; Minorsky, Sharv\u0101n, 110 n. 2.\n86.  Laurent and Canard, L\u2019Arm\u00e9nie 48.\n87.  Movs\u0113s Dasxuranc\u2018i, The History of the Caucasian Albanians, trans. C. J. F. Dowsett (London: Oxford \n\nUniversity Press, 1961), 218, except that he supplies \u201cArabs\u201d for ta\u010diks; Patmut\u2018iwn A\u0142uanic\u2018 a\u0161xarhi (Erevan: \nErevani hamalsarani hratarak\u010d\u2018ut\u2018yun, 1983), 332. \n\n88.  Ibn Khald\u016bn, Ta\u02ber\u012bkh, IV 276. Al-\u1e6cabar\u012b explains that Kith\u012bsh/K\u2018t\u2018i\u0161 is 10 farsakhs from al-Baylaq\u0101n/\nP\u2018aytakaran and 15 farsakhs from Bardh\u02bfa/Partaw. See Minorsky, \u201cCaucasica IV,\u201d 513.\n\n89.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, III 1416; Ibn Miskawayh, Taj\u0101rib al-umam, IV 124 add the ukht.\n\n\n\n87  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nArmenian as Esayi Apumus\u0113, who was \u201cnoted as a reader and was known as \u2018son of a priest\u2019,\u201d90 \na detail confirmed in the Georgian Book of K\u2018art\u2018li, which discusses \u201ca certain priest\u2019s son who \nhad become mt\u2018avari.\u201d91 \n\nDeclaring it \u201c[an act of] great piety to slay the enemies of God,\u201d92 Esayi Apumus\u0113 promised \nhis men martyrdom should they die facing Bugh\u0101\u2019s army. As we will see in more detail below, \nthe Armenian Christians on the battlefield invoked the Second Coming and placed the battle \ninto the broader story of the End of Time. Yet the Armenian forces were there to support \nBugh\u0101 and fight against the Albanian forces who rallied under the banner of Esayi Apumus\u0113. \nMu\u0161e\u0142 Bagratuni the son of Smbat Aplabas, whom T\u2018ovma later acknowledges as one of the \nnaxarars who was not deported to Samarr\u0101\u02be, led the Armenians. Esayi Apumus\u0113, then, fought \nBagratuni troops as part of Bugh\u0101\u2019s army, facing off twenty-eight times over the course \nof an entire year. They desisted when Bugh\u0101 presented Esayi Apumus\u0113 with a letter from \nal-Mutawakkil. Apumus\u0113 and his father were subsequently sent to Samarr\u0101\u02be.93 \n\nFrom Arabic sources alone, it seems that Bugh\u0101\u2019s campaign was even more destructive \nin the eastern lands (as Albania appears in Armenian sources) than in Armenia itself. Yet \nnot all Albanian patricians fought Bugh\u0101\u2019s advance. Qi\u1e6dr\u012bj, whose name is an Arabization of \nKtri\u010d or Ktri\u010den (this also appears as Kari\u010d if the Armenian \u057f is mistaken for an \u0561), was the \npatrician of the Albanian stronghold at Jardm\u0101n/Gardman.", "start_char_idx": 72033, "end_char_idx": 74611, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f2258e43-b81c-4460-89de-613233239a41": {"__data__": {"id_": "f2258e43-b81c-4460-89de-613233239a41", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fa25ce2e-a2e7-4b46-9635-9f9fd72b6736", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "f5d677dc24e46d1b78fdf37bd0da7e6285e31f6e8603125eae55704b7a19020d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "caf0b2ad-a9cf-42c6-9964-fac80dd43689", "node_type": "1", "metadata": {}, "hash": "880b766927d041e0319d76303d5862052941e6bb8cf59492c44343a49e315408", "class_name": "RelatedNodeInfo"}}, "text": "This prince was \u201cbeguiled by \nthe devil\u201d and so collaborated with Bugh\u0101 by turning over Vasak, the prince of al-S\u012bsaj\u0101n/\nSiwnik\u2018, \u201ccalculating that Bugha might favor him for this.\u201d94 His efforts were evidently in \nvain, as Z\u012brak later conquered Jardm\u0101n/Gardman and took him prisoner.95 \n\nAgain, as in Armenia and Georgia, there is no sense of ethnic solidarity that might have \njoined Ab\u016b M\u016bs\u0101 and Qi\u1e6dr\u012bj into an Albanian alliance to preserve \u201cAlbania,\u201d because power was \norganized regionally in terms of principalities instead of provincially. Nor were the battles \ndrawn by religious affiliation, even though Ab\u016b M\u016bs\u0101 evoked martyrdom and apocalyptic \nrhetoric to galvanize his troops. \n\n \nBugh\u0101\u2019s Second Campaign against Basfurraj\u0101n/Vaspurakan\n\nAs Bugh\u0101 campaigned in Albania, Gurg\u0113n Arcruni, the son of Apupel\u010d [Ab\u016b Balj], a kinsman \nof the other Gurg\u0113n Arcruni who had already been deported to Samarr\u0101\u02be, occupied the power \nvacuum in Armenia. T\u2018ovma establishes his credentials as \u201ca scion of Senek\u2018erim and of the \nMamikoneans from Chen,\u201d96 meaning that he claimed descent from two of the most revered \n\n90.  Arcruni, History, 241-42; Patmut\u2018iwn, 276. \n91.  Book of K\u2018art\u2018li in Thomson, Rewriting, 261.\n92.  Arcruni, History, 243; Patmut\u2018iwn, 278. \n93.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, III 1416; History, Vol. 34, 124 n. 408; Minorsky, \u201cCaucasica IV,\u201d 512-14; Vardan \n\nArewelc\u2018i, La domination arabe en Arm\u00e9nie: extrait de L\u2019Histoire universelle de Vardan traduit de l\u2019arm\u00e9nien et \nannot\u00e9 (Louvain: Imprimerie J.-B. Istas, 1927), 63.\n\n94.  Drasxanakertc\u2018i, History, 123; Patmut\u2018iwn, 128.\n95.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, III 1416; Laurent and Canard, L\u2019Arm\u00e9nie 149; Arewelc\u2018i, La domination arabe, 63 \n\nmentions his imprisonment, but under Bugh\u0101 himself without mention of Z\u012brak. \n96.  Arcruni, History, 256; Patmut\u2018iwn, 300.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  88\n\nArmenian noble lines, the Arcrunis on his father\u2019s side and the Mamikoneans through his \nmother. \n\nGurg\u0113n \u201cacted wisely in not opposing the evil one\u201d (Bugh\u0101), but instead fled to Bagratuni-\nheld Sper (modern: \u0130spir). While in the west, he defeated Byzantine forces and the emperor \nMichael III personally invited him to cross into Byzantine territory, hoping to turn him into \nan ally of Constantinople. Gurg\u0113n instead fought Byzantine forces, for which Bugh\u0101 himself \nreportedly offered his \u201cprofound thanks.\u201d That said, T\u2018ovma mentions that Bugh\u0101\u2019s campaign \npitted the caliphal army against Byzantine towns: \u201c[Some] ta\u010dik soldiers from Bugha\u2019s army \nhad come to attack the Greek forces in the castles. Gurg\u0113n opposed them numerous times, \ninflicting no small loses on the ta\u010dik army.\u201d97 At this point, then, three mutually belligerent \narmies occupied Bagratuni territory at close proximity to each other: the Byzantines, Bugh\u0101\u2019s \ntroops (not including Bugh\u0101 himself), and the Arcrunis. Smbat Aplabas, Bugh\u0101\u2019s Bagratuni \nally, spoke on Gurg\u0113n\u2019s behalf and convinced Bugh\u0101 to see Gurg\u0113n as an ally because of his \nsuccess against the Byzantines, but this did not last.", "start_char_idx": 74612, "end_char_idx": 77683, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "caf0b2ad-a9cf-42c6-9964-fac80dd43689": {"__data__": {"id_": "caf0b2ad-a9cf-42c6-9964-fac80dd43689", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f2258e43-b81c-4460-89de-613233239a41", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "b3eb3921ffa42487c9167c23cee2a1a45899f87abebb8c863ea178e22d24baf7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "97067236-2c3d-423c-8439-e1bcd8de1a1f", "node_type": "1", "metadata": {}, "hash": "85c64ede9b432812d496f0b4dcd8d679d461035b477e48e4fa99687f9d93104e", "class_name": "RelatedNodeInfo"}}, "text": "To contend with Gurg\u0113n, Bugh\u0101 sent a lieutenant named Budayl in Arabic, Butel in \nArmenian, along with the \u02bf Uthm\u0101nids of Barkr\u012b/Berkri, known in Armenian as the Ut\u2018maniks. \nT\u2018ovma again presents this in ethno-religious terms: \u201cValiantly distinguishing themselves, \nthe Armenian troops battled the foreigners (\u0568\u0576\u0564 \u0561\u0575\u056c\u0561\u0566\u0563\u056b\u057d) for many drawn-out hours, \ninflicting great losses on their army.\u201d98 But, yet again, the battle lines were not so clearly \ndrawn. When Gurg\u0113n had been off fighting the Byzantines and the ta\u010diks, rivals from his \nown house arose in al-Basfurraj\u0101n/Vaspurakan. Accompanying Bugh\u0101\u2019s forces were other \nmembers of the Arcruni family who did not embrace Gurg\u0113n\u2019s claim to power and so hoped \nto profit from the disruption by winning al-Basfurraj\u0101n/Vaspurakan. In defeating Bugh\u0101\u2019s \narmy, Gurg\u0113n was also establishing his own rule over \u201cnumerous members of his own family, \nfaithless relatives false to their pacts and oaths.\u201d99 Gurg\u0113n\u2019s defeat of caliphal forces was \nalso a victory over \u201cnumerous members\u201d of Arcrunis and the \u02bfUthm\u0101nids. And, again, there \nwere Armenian Christians on both sides of this conflict. Bugh\u0101 subsequently acknowledged \nGurg\u0113n\u2019s claim over al-Basfurraj\u0101n/Vaspurakan. \n\nAfter Bugh\u0101\u2019s departure from Armenia, Gurg\u0113n had to protect his position against A\u0161ot \nArcruni when he returned from Samarr\u0101\u02be. With this, he had the help of M\u016bs\u0101 b. Zur\u0101ra\u2019s son, \nagain demonstrating the interrelations between Muslim and Christian forces of the Caucasus. \nTer-\u0141evondyan, though, adopts T\u2018ovma\u2019s description of ethno-religious boundaries in his \ndescription of Muslim-Christian relations by offering the \u02bfUthm\u0101nids as a counterpoint: \u201cIn \nthe second half of the ninth century, however, the Zur\u0101rids formed an exception insofar as \nthey supported the Armenian na\u03c7arars. The \u02bfUthm\u0101nids of Berkri, for example, in addition \nto their support for Bugh\u0101\u2019s expedition, also began to nourish designs against the Armenian \nna\u03c7arars.\u201d100 This overlooks the fact that the \u02bfUthm\u0101nids, precisely through \u201ctheir support \n\n97.  Arcruni, History, 259 except that Thomson renders ta\u010dkac\u2018 as Muslims; Patmut\u2018iwn, 302; Laurent and \nCanard, L\u2019Arm\u00e9nie 148. \n\n98.  Arcruni, History, 261 except that Thomson renders foreigners as Muslims; Patmut\u2018iwn, 306.\n99.  Arcruni, History, 261; Patmut\u2018iwn, 308.\n100.  Ter-\u0141evondyan, Arab Emirates, 56.", "start_char_idx": 77686, "end_char_idx": 80034, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "97067236-2c3d-423c-8439-e1bcd8de1a1f": {"__data__": {"id_": "97067236-2c3d-423c-8439-e1bcd8de1a1f", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "caf0b2ad-a9cf-42c6-9964-fac80dd43689", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "a5e12e6114c0327e41d0d122ed7c1ebdcbdacb7dcd72f3600fa76dd6d68576c0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "238eda34-fcbe-4fba-b907-6090fd5ca362", "node_type": "1", "metadata": {}, "hash": "4af862659d047f9b1e6958a91cc149267be2d8f704a7feee5e82c0ee5d8705c1", "class_name": "RelatedNodeInfo"}}, "text": "100.  Ter-\u0141evondyan, Arab Emirates, 56.\n\n\n\n89  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nfor Bugha\u2019s expedition,\u201d had previously fought alongside Arcruni forces as allies arrayed \nagainst Gurg\u0113n. Mixed armies were the norm, such that the close relationship between the \nZur\u0101rids and the Arcruni and Bagratuni houses cannot be construed as an anomaly. Given \nthe power struggles within the Arcruni house itself, close relations between some Arcruni \nfactions and the neighboring am\u012brs seems to have been central to bolstering rival claims  \nto power. \n\nThe Immediate Aftermath of Bugh\u0101\u2019s Campaign\n\nT\u2018ovma, in his exuberance to extol Gurg\u0113n Arcruni, subsequently fails to record significant \ndetails about Bugh\u0101\u2019s departure from the Caucasus. Despite the immense upheaval over the \ncourse of three years, Bugh\u0101\u2019s campaign came to an abrupt halt when T\u2018ovma switches gears \nto recount the return of the captives from Samarr\u0101\u02be. \n\nT\u2018ovma claims that Bugh\u0101\u2019s goal was \u201cthe removal of the Armenian magnates from the \ncountry.\u201d101 By this standard, the campaign was a resounding success. Even Smbat Aplabas, \nBugh\u0101\u2019s closest Armenian ally, ended up in Samarr\u0101\u02be even if his sons did not. Yet Bugh\u0101\u2019s goals \nmust have been much broader, as he also succeeded in removing the Albanian patricians \nfrom their territories, as well as the Muslim am\u012brs from Arzan/Arcn and Tifl\u012bs/Tp\u2018ilisi. The \ncampaign cannot therefore be simplified as anti-Armenian or anti-Christian, despite the \ninterpretations offered by T\u2018ovma. Given the bewildering array of alliances and traitors alike \nin this dramatic struggle, T\u2018ovma\u2019s explanation is soothingly and deceptively simple. \n\nThe goal for the remainder of this paper is to explicate those details that do not make \nsense in the framework of ethno-religious divisions by proposing that such a perspective \nmerely reflects T\u2018ovma\u2019s ideal community in lieu of a much more complicated reality. While \nreligion and ethnicity certainly served as markers of communal identity, they did not always \ninform allegiances, which were forged locally. A closer look at ethnicity, religion, and gender \nin the construction of communities reveals a certain pragmatism whereby local concerns \ninformed alliances aimed at protecting local power. In the face of external threats, these \nalliances served to efface differences within multiconfessional and multiethnic groups. \n\nEthnicity and Communal Identity in the Medieval Caucasus\n\nAs we saw above, A. Ter-\u0141evondyan claims that \u201cthe local Arabs had contributed in every \nway to the advance of Bugha\u2019s army.\u201d102 Compounded by the concern for the Armenian \nnobility and the integrity of Armenian land, such a statement draws stark battle lines along \nethnic identifiers. Ter-\u0141evondyan\u2019s view fairly reflects the descriptions of the campaign as \nfound in T\u2018ovma Arcruni\u2019s History should we render ta\u010dik as Arab. Yet despite this, T\u2018ovma \nand other historians passing along information about the ninth-century Caucasus confirm \n\n101.  Arcruni, History, 254; Patmut\u2018iwn, 296. \n102.  Ter-\u0141evondyan, Arab Emirates, 44. He refers here to the Ja\u1e25\u1e25\u0101fids, a group of Qays\u012b Arabs who settled \n\nin Ar\u0161arunik\u2018 and Sir\u0101j/\u0160irak after marrying into the Armenian Mamikonean family in the eighth century. \nAl-\u1e6cabar\u012b has Saw\u0101da b. \u02bfAbd al-\u1e24am\u012bd al-Ja\u1e25\u1e25\u0101f\u012b advise Y\u016bsuf b. Mu\u1e25ammad of Bagratuni duplicity, but this is \nthe only reference to the Ja\u1e25\u1e25\u0101fids in relation to Bugh\u0101\u2019s campaigns, making this conclusion suspect. Al-\u1e6cabar\u012b, \nTa\u02ber\u012bkh, III 1409 .", "start_char_idx": 79995, "end_char_idx": 83493, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "238eda34-fcbe-4fba-b907-6090fd5ca362": {"__data__": {"id_": "238eda34-fcbe-4fba-b907-6090fd5ca362", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "97067236-2c3d-423c-8439-e1bcd8de1a1f", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "1e56940101751580f2a7d8b8e62e7cc254ebbef68f69aa3386a9c45a65d287eb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "06f753e4-9a1a-405b-a017-56b154a16bff", "node_type": "1", "metadata": {}, "hash": "d2d1a955cd6fb32e9ddf1116eeb1e27b7eb095d3b40db7e5555850b473d25fa0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  90\n\nthat the communities involved in Bugh\u0101\u2019s campaigns do not organize around Arabness or \nArmenianness. \n\nBy employing terms that are deliberately vague or avoiding the ethnic identifiers, \nmedieval authors actually minimize the role of ethnicity in order to account for multiethnic \ncommunities. In fact, ethnic identifiers frequently emerge specifically to laud cooperation \nwithin multiethnic gatherings, rather than to inscribe differences between various social \ngroups. Where ethnonyms are employed as markers of social difference, as with the use of \n\u201cta\u010dik\u201d to refer to an Arab or \u201cElamite\u201d for a Turk, these also have religious connotations that \nfit neatly in the narrative agenda of the medieval authors. \n\nThe Many Meanings of the Ethnonym Ta\u010dik\n\nModern scholars have struggled to conceptualize ethnonyms in reference to \u02bfAbb\u0101sid-era \ncommunities. P. Crone, for example, clarifies that \u201c\u2018Arab\u2019 was a word with many meanings. \nOne meaning certainly had to do with descent: a genuine Arab (a\u1e63\u012bl, min anfusihim) was a \nperson who descended from an Arab tribesman on his or her father\u2019s side. But the word was \nrarely used to indicate descent alone.\u201d Instead, the term could also refer to an Umayyad \nsympathizer, to a \u201crigid, legalistic scholar,\u201d or even to any convert to Islam with passing \nknowledge of Arabic.103 Given the changing definition and subjective guidelines for Arabness, \nthen, we should be wary of relying on ethnicity as a way to understand the alliances around \nBugh\u0101\u2019s campaign. While families or individuals may well have identified with Arabness in \nthe Caucasus, we are left with sources that present significant barriers to conceptualizing \nwhat that meant. \n\nThis is particularly important because the word \u201cArab\u201d almost never appears in Armenian \nsources on the campaign. Instead, medieval Armenian authors typically employ the ambiguous \nterm ta\u010dik, whether for some local Muslims or for Bugh\u0101\u2019s troops. The Armenian word ta\u010dik \ncomes from the Middle Persian. While harkening back to the Arabic          , the Middle Persian \nt\u0101\u010d\u012bk and the Parthian t\u0101\u017e\u012bk refer to Arabs (not just those of the \u1e6c\u0101\u02be\u012b tribe) before the rise \nof Islam and so typically appear in English translation as Arab. Several modern translations \nof Armenian texts similarly render ta\u010dik as \u201cArab\u201d and the term was indeed used as such in \npre-Islamic Armenian literature such as Agat\u2018ange\u0142os\u2019s History of the Armenians.104 \n\nPre-Islamic variants of the word ta\u010dik also appear in other languages such as Georgian, \nSogdian, Sanskrit, and Syriac.105 From approximately the fourth century, authors writing in \nSyriac did not necessarily use               (\u1e6dayy\u0101y\u0113) to denote ethnicity (\u02bfarab\u0101y\u0113 appears to render \nArab), but rather lifestyle. Some scholars suggest, albeit initiating significant debate, that a \n\n103.  Crone, Nativist Prophets; Cooperson, \u201c\u2018Arabs\u2019 and \u2018Iranians,\u2019\u201d 365. \n104.  Heinrich H\u00fcbschmann, Armenische Grammatik (Leipzig: Breitkopf & H\u00e4rtel, 1908), 86-87. \n105.  John Perry, \u201cTajik (i) the ethnonym,\u201d in EIr. On the Sogdian, see Werner Sundermann, \u201cAn Early \n\nAttestation of the Name of the Tajiks,\u201d in Medioiranica: Proceedings of the International Colloquium Organized \nby the Katholieke Universiteit Leuven from the 21st to the 23rd of May 1990, ed. Wojciech Skalmowski and Alois \nvan Tongerloo (Leuven: Peeters, 1993), 163. On alternatives to the relationship between the \u1e6c\u0101\u02be\u012b tribe and ta\u010dik, \nsee Hans Heinrich Schaeder, \u201cT\u00fcrkische Namen der Iranier,\u201d in Festschrift Friedrich Giese, ed. Gotthard J\u00e4schke \n(Leipzig: Otto Harrassowwitz, 1941), 19-20. \n\n\u0621 \u0637\u064a\n\n\u071b\u071d\u071d\u0710", "start_char_idx": 83498, "end_char_idx": 87174, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "06f753e4-9a1a-405b-a017-56b154a16bff": {"__data__": {"id_": "06f753e4-9a1a-405b-a017-56b154a16bff", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "238eda34-fcbe-4fba-b907-6090fd5ca362", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "53a3c057452a3bcb2fd17a90a0221e7cda02ba3d394de47a542be7917133306f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cfde2ecb-704f-4299-804e-88c02073a010", "node_type": "1", "metadata": {}, "hash": "64ad7fd67ce2685f3ef1655e70b062a0ed1b29b6fca0b2e215a15a544a089198", "class_name": "RelatedNodeInfo"}}, "text": "91  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n\u1e6dayy\u0101y\u0113 might be understood as a nomad.106 After the rise of Islam, the term was applied to \nMuslims, although not clearly relating to their ethnicity or religious affiliation. M. Penn has \nrecently suggested that the term was deliberately vague to allow readers to efface markers of \ndifference between the conquered and the conquerors. Discussing the B\u0113t \u1e24\u0101l\u0113 Disputation \nbetween a notable and a Christian from the 720s, Penn notes that \u201c[t]he text called the notable \na \u1e6dayy\u0101y\u0113, a Son of Hagar, or a Son of Ishmael\u2014all terms that Syriac authors could also apply \nto Christians. The text avoided Hagarene, which was reserved only for Muslims.\u201d107 In Syriac, \nthen, the word \u1e6dayy\u0101y\u0113 is not necessarily an ethnonym, but rather plastic enough to read \ndifference into social groupings according to the specific circumstances. \n\nAs a counterpoint, the variant *t\u00e4\u017eik also entered Turkish via the Sogdian t\u0101\u017e\u012bk in the \neighth century to refer to the Muslims involved in the conquest of Central Asia, who were \nboth Arabs and Persians. It was typically used to denote Muslims irrespective of ethnicity. \nWhile many of the t\u00e4\u017eiks in contact with the Turks were likely Persians, it is not until the \neleventh century with the rise of New Persian literature that the term reverts back to \nan ethnonym, this time to refer to Persians.108 Again, the word may have also had social \nimplications, separating nomadic and sedentary lifestyles.109 \u201cThe distinction between Turk \nand Tajik became stereotyped to express the symbiosis and rivalry of the (ideally) nomadic \nmilitary executive and the urban civil bureaucracy.\u201d110 Here the meaning of t\u00e4\u017eik has shifted, \nsuch that its use in Syriac designated nomadic lifestyle while its use in Turkish a few centuries \nlater provided the exact opposite meaning.\n\nGiven the contextually-dependent definition of the word ta\u010dik, then, we cannot in good \nfaith organize the analysis of Bugh\u0101\u2019s campaign around its translation as Arab even if earlier \nArmenian authors such as Agat\u2018ange\u0142os used it as such. To do so would assume that the \nmeaning remained stagnant in Armenian when it was fluid in every other language. In fact, \nmost of the relevant Armenian sources employ the term in a more generic sense to mean \nMuslim, not Arab.111 T\u2018ovma, for example, refers to one of the martyrs from Bugh\u0101\u2019s campaign \nas a Christian convert who was \u201ca ta\u010dik and a Persian by race\u201d (\u057f\u0561\u0573\u056b\u056f \u0587 \u0561\u0566\u0563\u0561\u0582 \u057a\u0561\u0580\u057d\u056b\u056f), \ni.e., he was a Persian Muslim.112 Later, he also generalizes about \u201call the races of the ta\u010diks\u201d \n(\u0561\u0574\u0565\u0576\u0561\u0575\u0576 \u0561\u0566\u0563\u0584\u0576 \u054f\u0561\u0573\u056f\u0561\u0581).113 This suggests that by the tenth century the Armenian word \n \n\n106.  Judah Benzion Segal, \u201cArabs in Syriac Literature before the Rise of Islam,\u201d Jerusalem Studies in Arabic \nand Islam 4 (1984): 100. Cf: the use of the ethnonyms \u201cKurd\u201d or \u201cArab\u201d to refer to nomads, refuted in James, \n\u201cArab Ethnonyms,\u201d 686; Rets\u00f6, \u201cEarliest Arabs,\u201d 132-3; MacDonald, \u201cArabs,\u201d 290-1 and 94-7.\n\n107.  Michael Philip Penn, Envisioning Islam: Syriac Christians and the Early Muslim World (2015), 73.\n108.  Clifford Edmund Bosworth, \u201cT\u0101dj\u012bk,\u201d in EI2. \n109.  Schaeder, \u201cT\u00fcrkische Namen,\u201d 3.\n110.", "start_char_idx": 87178, "end_char_idx": 90355, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cfde2ecb-704f-4299-804e-88c02073a010": {"__data__": {"id_": "cfde2ecb-704f-4299-804e-88c02073a010", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "06f753e4-9a1a-405b-a017-56b154a16bff", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "8c0d37f9258d0da0d064ac448d8970fb2d21735354092ede1918c71fab8274d3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e1d9822b-68b0-4ec1-adb6-6b6e543a9521", "node_type": "1", "metadata": {}, "hash": "36573472b99c96337fecaf67c6a2568a695689fe6b849b1b5eda126b199e06ba", "class_name": "RelatedNodeInfo"}}, "text": "109.  Schaeder, \u201cT\u00fcrkische Namen,\u201d 3.\n110. Perry, \u201cTajik\u201d; Schaeder, \u201cT\u00fcrkische Namen,\u201d 25 also discusses the use of \u201cTurk and Tajik\u201d as a phrase \n\nlike al-\u02bfarab wa-l-\u02bfajam to refer to \u201calle Menschen.\u201d\n111.  Thomson typically translates ta\u010dik as such. \n112.  Arcruni, History, 207, see also 64 n. 6; Patmut\u2018iwn, 222. \n113.  Arcruni, History, 218 n. 7. Thomson glosses this: \u201chere Thomas has especially in mind Arab settlement,\u201d \n\nciting Ter-\u0141evondyan and Laurent/Canard. Given the difficulties in pinning down the Arabness of local am\u012brs \nand the multiplicity of ethnicities T\u2018ovma includes in the caliphal forces, this interpretation should be revisited.", "start_char_idx": 90313, "end_char_idx": 90968, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e1d9822b-68b0-4ec1-adb6-6b6e543a9521": {"__data__": {"id_": "e1d9822b-68b0-4ec1-adb6-6b6e543a9521", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cfde2ecb-704f-4299-804e-88c02073a010", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "3d7d36afc140975f01d1af8b60f4654f9d825fe8a5532364ef8cc1a608716854", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "04dddfe8-d64f-408d-bca7-bb1eabcecd7d", "node_type": "1", "metadata": {}, "hash": "755b664eea17d42d1462b0f506e9fae288e4dae20aa80b40f450a5d97780afe4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  92\n\nta\u010dik implied a religious connotation although by comparison to the Syriac we might also \nwonder if the definition of the term is dependent largely on context. \n\nThe Fluidity and Narrative Function of Ethnonyms\n\nEven without the fluid definition of the Armenian term ta\u010dik, it would be difficult to read \nthe alliances and loyalties of the main protagonists of this story as ethnically proscribed. \nOur main sources on Bugh\u0101\u2019s campaign exhibit little interest in defining ethnicity and do \nnot elaborate on ethnic differences. We already saw above that extant sources offer no clear \nevidence that the am\u012br of Arzan/Arcn M\u016bs\u0101 b. Zur\u0101ra or the am\u012br of Tifl\u012bs/Tp\u2018ilisi Is\u1e25\u0101q \nb. Ism\u0101\u02bf\u012bl were in fact Arabs. There are other local Muslim patricians who formed \u201cArab \nemirates\u201d in Armenia who similarly do not consistently appear as Arabs in medieval sources. \nFor example, al-Ya\u02bfq\u016bb\u012b identifies the Ja\u1e25\u1e25\u0101fids as Sulam\u012b (hence, Arab), but Drasxanakertc\u2018i \nclaims that they were Persians, while modern scholars wonder if they might have been \nKurds.114 The unclaimed and contested claims of ancestry reveal the process of continual \nrewriting of identity in the medieval period, where our authors apply or withhold ethnonyms \ndepending on circumstances. \n\nThis inconsistent assignment of ethnonyms demonstrates the flexibility of medieval \nidentity construction, but more importantly, it also served a narrative function. Bugh\u0101 \nhimself serves as an interesting case. Almost all medieval sources identify him as a Turk, \nlikely from the eastern frontiers of the Islamic world. Yet while some Caucasian sources \nidentify Bugh\u0101 as a Turk, two do not. First, a passage in the Georgian Book of K\u2018art\u2018li, omitted \nfrom the Armenian redaction, suggests that he may instead have been Khazar.115 Second, \nan Armenian source with a decidedly controversial date of composition instead claims that \nBugh\u0101 was \u201cthe son of a priest\u201d from a town called Mut\u2018van in the region of Alb\u0101q/A\u0142bak, the \ncapital of Basfurraj\u0101n/Vaspurakan.116 On the one hand, these could reveal misinformation, \ndisagreements, or simple ignorance in the same way that authors reveal uncertainty about \nhow to group Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl or al-Khuwaythiyya/Xut\u2018. But Bugh\u0101\u2019s alternative identities\u2014\nKhazar and Armenian\u2014locate him for a Caucasian audience, making him local as he allied \nand battled with other Caucasian powers. As we saw above, this may potentially supply \ndistance between Bugh\u0101 and the source of his power (the caliph), which functionally allowed \nCaucasian populations to declare themselves loyal to al-Mutawakkil while at the same time \nbattling his general. \n\nT\u2018ovma offers two clearer examples of how ethnonyms can serve a narrative function. \nFirst, he recognizes Bugh\u0101 as \u201ca Turk by race\u201d (\u0561\u0566\u0563\u0561\u0582 \u0569\u0578\u0582\u0580\u0584),117 but he does not employ \nthe term Turk consistently. Instead, he also frequently refers to the participants in the \n\n114.  Ter-\u0141evondyan, Arab Emirates, 34.\n115.  Book of K\u2018art\u2018li in Thomson, Rewriting, 261-62. \u201cBut when the amir-mumin [al-Mutawakkil] became \n\naware that he was negotiating with the Xazars, his clansmen, he sent word to Bu\u011fa that he should leave K\u2018art\u2018li \nto Humed, son of Xalil [Mu\u1e25ammad b. Kh\u0101lid].\u201d Rewriting, 262 n. 14: \u201chis clansmen: The author equates Xazars \nand Turks.\u201d \n\n116.  Bagratuni, \u201cThe Anonymous Storyteller,\u201d 214.\n117.  Arcruni, History, 193; Patmut\u2018iwn, 194.", "start_char_idx": 90972, "end_char_idx": 94431, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "04dddfe8-d64f-408d-bca7-bb1eabcecd7d": {"__data__": {"id_": "04dddfe8-d64f-408d-bca7-bb1eabcecd7d", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e1d9822b-68b0-4ec1-adb6-6b6e543a9521", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "0fd5063e80c200f2d7cfbfb68e2e022d9ec8b88949e6844cd5429604a2971629", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d96fcb9f-9868-4903-819a-ace1a9164416", "node_type": "1", "metadata": {}, "hash": "6d2a9fa4b3a455f6ce21793e9914d2369f692dde8d055024035bc3556b85fa93", "class_name": "RelatedNodeInfo"}}, "text": "93  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\ncampaign as Elamites, a term that, like ta\u010dik, claims a number of meanings and so refuses easy \ncategorization. R. Thomson explains that later Armenian historians employ Elamite to refer \nto Turks, but \u201cThomas himself generally uses the expression in a vaguer sense, in combination \nwith other regions of Asia.\u201d He clarifies, though, that T\u2018ovma is probably informed here by \nbiblical precedents such as Isaiah 22:6 and 21:2, the later referring in fact to Persians instead \nof Turks.118 In choosing to use Elamite instead of Turk, T\u2018ovma supplies a gloss to connect \nhis story to the Biblical framework, a project that speaks more to his goals than to concern \nabout the ethnic \u201cother.\u201d This places Bugh\u0101\u2019s campaign in a biblical context for Armenian \nreaders, but leaves ethnic identification uncertain because of the difficulty in applying the \nterm Elamite to contemporary society. \n\nT\u2018ovma also uses ethnonyms to advance his narrative in his description of the caliphal \narmy. He recognizes the diversity of the caliphal army by placing the explicit suggestion \ninto the mouths of caliphal advisors, who opined that al-Mutawakkil should send forces \n\u201cfrom all the nations that are under your [caliphal] control.\u201d119 He follows up with a list of \nparticipants from \u201cSyria and Babylonia, Turkastan and Khuzhastan, Media and Ela, Egypt \nand as far as inner Tachkastan near the borders of Sakastan,\u201d120 including \u201cthe archers and \nstalwart bowmen of the Elamites and Arabians.\u201d121 Later, T\u2018ovma also claims that \u201cBugha \ndespatched soldiers from all nations, from among all magnates and all governors, Persians, \nElamites, Babylonians, and Arabs, who had come with him to wage war at the command of \nthe caliph and the great general, more than 15,000 men.\u201d122 \n\nT\u2018ovma\u2019s insistence that the caliphal army was pulled from all corners of the Caliphate \nhas several possible explanations. It might reflect how diverse the caliphal army actually \nwas, such that the Armenian authors cannot summarily identify the troops. Arabic sources \ncorroborate that the higher ranks of soldiers were Turkish slaves and the infantry under \nBugh\u0101\u2019s command were magh\u0101riba, or North African troops in the service of the \u02bfAbb\u0101sids.123 \nThey appear as ma\u0142ripikk\u2018 in Armenian.124 This could suggest the involvement of Berbers or \nEast Africans, but most likely refers to Qays\u012b or Yaman\u012b Arabs from the \u1e24awf (lit: \u201cedge\u201d), the \nEgyptian district to the east of the Nile delta.125 \n\n118.  Arcruni, History, 193 n. 1.\n119.  Arcruni, History, 190; Patmut\u2018iwn, 196. This same idea is repeated in a letter from al-Mutawakkil to \n\nBugh\u0101: History, 217; Patmut\u2018iwn, 236.\n120.  Arcruni, History, 191; Patmut\u2018iwn, 198.\n121.  Arcruni, History, 192-93; Patmut\u2018iwn, 200 (\u0566\u056f\u0561\u057a\u0561\u0580\u0573\u0561\u0582\u0578\u0580\u057d \u0587 \u0566\u056f\u0578\u0580\u0578\u057e\u056b\u057d \u0561\u0572\u0565\u0572\u0576\u0561\u0582\u0578\u0580\u0561\u0581\u0576 \n\n\u0535\u056c\u0565\u0574\u0561\u0581\u0582\u0578\u0581 \u0587 \u0531\u0580\u0561\u0562\u0561\u0581\u0582\u0578\u0581).\n122.  Arcruni, History, 209; Patmut\u2018iwn, 224.\n123.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, III 1416; Ibn al-Ath\u012br, Al-K\u0101mil, VII 67 speaking of Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl.\n124.", "start_char_idx": 94435, "end_char_idx": 97433, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d96fcb9f-9868-4903-819a-ace1a9164416": {"__data__": {"id_": "d96fcb9f-9868-4903-819a-ace1a9164416", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "04dddfe8-d64f-408d-bca7-bb1eabcecd7d", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "0530d18e7de15ec043cae6f48212bfe6023033b25ae49dea4c68d93f05088eb6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d400e8eb-874f-4659-8864-2c2703e0779a", "node_type": "1", "metadata": {}, "hash": "5ba6425bdb5c07c3dae84c089bd66057026a56db6a88fa354eb9285c2adc8ad3", "class_name": "RelatedNodeInfo"}}, "text": "124.  Bagratuni, \u201cThe Anonymous Storyteller,\u201d 214; Patmut\u2018iwn ananun zruc\u2018agri karcec\u2018eal \u0160apuh Bagratuni \n\n(Erevan: Haykakan SSH Gitut\u2018yunneru Akademiayi Hratarak\u010d\u2018ut\u2018yun, 1971), 147.\n125.  Matthew Gordon, The Breaking of a Thousand Swords: a History of the Turkish Military of Samarra \n\n(A.H. 200-275/815-889 C.E.) (Albany: SUNY Press, 2001), 38. Here he is relying on al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab, \nVII 118; Ibn al-Ath\u012br, Al-K\u0101mil, VI 452. The term magh\u0101riba is frequently placed in contrast to the mash\u0101riqa, \n\u201cEasterners,\u201d which frequently referred to Turks. It literally means \u201cWesterners.\u201d Some were freemen, but \nothers were prisoners from al-Mu\u02bfta\u1e63im\u2019s campaign in Egypt in 214. See Hugh Kennedy, The Armies of the \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  94\n\nYet T\u2018ovma\u2019s list of ethnonyms (\u201cPersians, Elamites, Babylonians, and Arabs\u201d) was not \nmeant to cast the campaign as an ethnic conflict, but rather served as an embellishment to \nvaunt the significance of Armenia, i.e., that this matter was so pressing to the caliph that \nhe mustered armies from the entire Islamic world, or to suggest the military valor of the \nArmenians, i.e., that it would take the entire Caliphate to check the military threat posed by \nthe Armenians. \n\nThe complete absence of ethnonyms (e.g., the Zur\u0101rids), the variability of ethnic identifiers \n(e.g., Bugh\u0101), and the use of ethnonyms as a tool to further the narrative agenda (e.g., Elamites) \ncorroborate the conclusions above about the flexibility of the term ta\u010dik, namely that our \nauthors allow for malleable constructions of ethnic identity. The \u201cindeterminacy of identity,\u201d \nas M. Cooperson calls it, acts \u201cto destabilize any rigid definition of such ethnonyms such as \n\u2018Arab\u2019 and \u2018Iranian\u2019 and \u2018Persian.\u2019\u201d126 Given the contextual value of ethnonyms of some of the \nmain protagonists examined here, the indeterminacy of identity in the sources about Bugh\u0101\u2019s \ncampaign constitutes a deliberate attempt at vagueness specifically to avoid the reduction \nof communities to ethnic monoliths. This cannot imply that ethnicity was either important \nor unimportant to individuals; rather, there were ways that medieval authors could rewrite \nor completely ignore ethnic divides in the formation of communities or alliances between \ncommunities in the face of conflict. Ethnonyms appear and disappear to allow for the creation \nof communities that fit the narrative agenda of our authors. \n\nReligion and Communal Identity in the Medieval Caucasus\n\nMany scholars of Late Antique and early Islamic history have honed in on religion in \nlieu of ethnicity as the primary category of social differentiation. While allowing for the \npersistence of ethnic identifiers in early Islamic Iraq, M. Morony claims that the societal \nshifts after the arrival of Islam \u201cmeant the replacement of other means of identification \nbased on language, occupation, or geographical location by a primary identity based on \nmembership in a religious community.\u201d127 Others follow suit, such as Sizgorich\u2019s assertion that \n\nCaliphs: Military and Society in the Early Islamic State (London: Routledge, 2005), 125-6; Patricia Crone, Slaves \non Horses: the Evolution of the Islamic Polity (Cambridge: Cambridge University Press, 1980), 260 n. 622. The \nidentification of magh\u0101riba as Berber troops seems to refer to a later period.", "start_char_idx": 97429, "end_char_idx": 100818, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d400e8eb-874f-4659-8864-2c2703e0779a": {"__data__": {"id_": "d400e8eb-874f-4659-8864-2c2703e0779a", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d96fcb9f-9868-4903-819a-ace1a9164416", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "1bda01f423548cb5a9008c08225793749b846853ec367e410d8f948c28f310a2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "565be561-fe26-49b5-bae9-d50a0d2aa9bc", "node_type": "1", "metadata": {}, "hash": "96b41895b6e4ace6ffd5aed658eed62599ccfceb1af85f5873baa7134d1c3911", "class_name": "RelatedNodeInfo"}}, "text": "See Mohamed Talbi, \u201cMagh\u0101riba,\u201d \nin EI2; Paul Walker, \u201cKut\u0101ma, Kalbids and Other Westerners: The Magh\u0101riba in Cairo,\u201d Alifb\u00e2: Studi arabo-\nislamici e mediterranei 22 (2008): 48, identifies the magh\u0101riba in F\u0101\u1e6dimid Cairo as \u201cArabs as well as Berbers, true \nMaghrib\u012bs from Ifr\u012bqiya [Tunisia] along with the \u1e62iqill\u012bs [Silicians] (and possible Andalus\u012bs)\u2014that is, anyone from \nwest of Egypt.\u201d \n\n126.  Cooperson, \u201c\u2018Arabs\u2019 and \u2018Iranians,\u2019\u201d 382. Comparable to the \u201cindeterminacy of identity,\u201d R. Payne has \naddressed the avoidance of ethnicity in pre-Islamic Mesopotamia, also for a narrative reason (for Christians \u201cto \narticulate their social status in terms of their cities and noble lineages\u201d); Payne, \u201cAvoiding Ethnicity,\u201d 207, see \nalso 20.\n\n127.  Michael Morony, \u201cReligious Communities in Late Sasanian and Early Muslim Iraq,\u201d Journal of the \nEconomic and Social History of the Orient 17, no. 2 (1974): 8. While he is primarily concerned with Jewish and \nChristian communities in Iraq, he extends this to Muslims, as well: \u201cAlthough the social realities of Muslim \nArabs in this period have more to do with tribalism, Islam contained within itself the concept of a community \nthat replaced the bonds of kinship with a bond of faith. The working out of this concept among Muslims in Iraq \nwhere they forged the bonds of a religious community after the fashion of the people around them lies at the", "start_char_idx": 100819, "end_char_idx": 102215, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "565be561-fe26-49b5-bae9-d50a0d2aa9bc": {"__data__": {"id_": "565be561-fe26-49b5-bae9-d50a0d2aa9bc", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d400e8eb-874f-4659-8864-2c2703e0779a", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "fe84e7e46ba471ebbf8ea191085fa6494cb46b495766ee6bded78390b66df5e3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "931fdd02-95ac-4dcb-88ab-c65ecbdee848", "node_type": "1", "metadata": {}, "hash": "21869421b344afddfa49a40c600a4c54da89d895dbc3cb3c4c7c064df70148de", "class_name": "RelatedNodeInfo"}}, "text": "95  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n\u201cin the premodern Mediterranean and Near East, every community was, first and foremost, \na religious institution.\u201d128 \n\nA glance at T\u2018ovma\u2019s History suggests that these conclusions about the centrality of \nreligious affiliations to identity construction might indeed be transferable to the Caucasus. \nAs T\u2018ovma discusses the conversion of an Arcruni patrician to Islam as a result of Bugh\u0101\u2019s \ncampaign, he notes that the stories of apostates no longer belong in his history: \u201clest I \nexpatiate too long on his shameful error\u2014wicked, selfish, unrepentant, and without scruple\u2014\nlet us eject him from the annals of the princes.\u201d129 T\u2018ovma\u2019s story, then, revolves specifically \naround Arcruni Christians, so we should assume that T\u2018ovma defined communities around \nreligious conviction instead of ethnicity or even closer familial ties. This is usual for medieval \nArmenian sources; as N. Garso\u00efan points out \u201cthey stress the unity of the Armenian Church, \neven where this leads them into contradictions.\u201d130 \n\nT\u2018ovma\u2019s account of Bugh\u0101\u2019s campaign is a study in such contradictions. For all of his \nrhetoric, we consistently face difficulties in organizing communities around religious \nconvictions. Religion was significant to communities of the Caucasus, so T\u2018ovma is not alone \nin suggesting that religion defined communities. Yet T\u2018ovma\u2019s projection of a Christian \ncommunity working in tandem against the religious \u201cother\u201d cannot withstand scrutiny. \nThroughout Bugh\u0101\u2019s campaign, Christian communities splinter, while Christian and Muslim \ncommunities stand side-by-side. \n\nT\u2018ovma\u2019s descriptions of two moments of the campaign stand out as particularly \nenlightening due to the religious overtones present in T\u2018ovma\u2019s descriptions: Bugh\u0101\u2019s siege \nof the Arcruni patricians in Nkan and the Bagratuni battle against Ab\u016b M\u016bs\u0101, the patrician \nof Kith\u012bsh/K\u2018t\u2018i\u0161. These demonstrate that the agendas of local patricians did not align with \nT\u2018ovma\u2019s religiously-charged expectations. Instead, these moments reveal the metanarrative \nof Christianness that T\u2018ovma used to supply meaning to Bugh\u0101\u2019s campaign. Through his \nliberal use of E\u0142i\u0161\u0113\u2019s fifth-century History of Vardan and the Armenian Wars, T\u2018ovma emplots \nBugh\u0101\u2019s campaign onto the history of Late Antique Christian persecution, offering a charged \ninterpretation of the campaign rather than its description. \n\nFissures within Christianness \n\nT\u2018ovma claims that the Arcrunis were united before the arrival of Bugh\u0101. Yet the purported \nunity of the Arcrunis, let alone the Armenian forces writ large, falls apart on numerous \noccasions. The conveniently-named Vasak131 \u201ccame to the caliph bearing letters full of \n\nheart of the emergence of an Islamic society\u201d (130).\n128.  Sizgorich, Violence and belief, 155. \n129.  Arcruni, History, 224; Patmut\u2018iwn, 248.\n130.  Nina Garso\u00efan, \u201cArmenia in the Fourth Century: an Attempt to Redefine the Concepts \u2018Armenia\u2019 and \n\n\u2018Loyalty,\u2019\u201d Revue des Etudes Arm\u00e9niennes 8 (1971): 342.\n131.  Vasak Siwni was the traitor par excellence in Armenian literature, lambasted for siding with the \n\nPersians at the Battle of Avarayr in the fifth century. T\u2018ovma\u2019s audience, who would have been familiar with \nE\u0142i\u0161\u0113 and \u0141azar, would have noted the significance of the name Vasak here. This is one of the many ways in \nwhich T\u2018ovma\u2019s descriptions of Bugh\u0101\u2019s campaign serve as a sequel to E\u0142i\u0161\u0113.", "start_char_idx": 102220, "end_char_idx": 105639, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "931fdd02-95ac-4dcb-88ab-c65ecbdee848": {"__data__": {"id_": "931fdd02-95ac-4dcb-88ab-c65ecbdee848", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "565be561-fe26-49b5-bae9-d50a0d2aa9bc", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "2f07f0cc25e82bfb27b19d0127002c4e0e0e1eb1a2bbcf787f11d75637b4fbc8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "12d76b47-c202-41f0-aaca-04bca84db075", "node_type": "1", "metadata": {}, "hash": "492d7772089fdc42290b45fd16dccc3550d8708bbaa7891d42ba1eaecb2912bc", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  96\n\ncharges against the nobles living in Armenia and piling [blame for] much damage to affairs of \nstate on Prince Ashot. By their capricious terms these stirred up the caliph in hostile fashion \nagainst the prince.\u201d132 Bugh\u0101 would later supply the crown of al-Basfurraj\u0101n/Vaspurakan to \nVasak Arcruni as a consolation prize on his way to Samarr\u0101\u02be, where he converted to Islam.133 \n\nThis Vasak is not alone in his plots against A\u0161ot. \u201cAlthough A\u0161ot, the great prince of the \nArcruni house, had taken measures to resist the violent Bugha with his warriors, yet, his \nnaxarars were not of the same mind with him in this matter.\u201d134 According to T\u2018ovma, many \nof the patricians of al-Basfurraj\u0101n/Vaspurakan failed to uphold the noble intentions of his \nhero by \u201cfeigning friendship\u201d yet approaching Bugh\u0101 for right of safe passage. \u201cThey loved \nturbulence more than peace, destroying the unity of harmonious concord between brothers, \nrelatives, and friends wherever they found it to exist. So they went out like the traitor of \nthe Incarnate Saviour.\u201d135 T\u2018ovma is here lambasting scions of lesser-known families in \nal-Basfurraj\u0101n/Vaspurakan, the Vahevunis and Trunis, for collaborating with Bugh\u0101 instead \nof following A\u0161ot Arcruni, yet again breaking down the reductive Armenian v. Arab narrative. \nSpecifically, this treachery is described in religious overtones as an act against Jesus himself, \nbut unlike the example of Vasak there is nothing to suggest that the Vahevunis or Trunis \nconverted to Islam. T\u2018ovma presents the patricians of al-Basfurraj\u0101n/Vaspurakan as enemies \nto the Christian cause because they did not fight Bugh\u0101 despite the fact that they were \nChristians.\n\nThis same fracturing of the Christian families is found elsewhere in T\u2018ovma\u2019s descriptions \nof Arcruni responses to Bugh\u0101\u2019s campaign. When Gurg\u0113n son of Apupel\u010d faced Bugh\u0101\u2019s \nforces, \u201cEven the priests among the multitude of fugitives took part in the battle, for it was \na spiritual battle and not a physical one; they were fighting for the holy churches and the \npeople of God.\u201d136 Gurg\u0113n prayed and recited psalms, and his army was even accompanied \nby angels: \u201cBut not only the valiant Armenian heroes fought in that great battle; there were \nalso incorporeal, heavenly hosts fighting with the Armenian army.\u201d137 There are two points \nto keep in mind about this encounter, though. First, we saw above that Bugh\u0101\u2019s forces were \nsupplemented with both the \u02bfUthm\u0101nids and rival factions of the Arcruni family. So some \nof the enemies arrayed against Gurg\u0113n that day were Arcruni Armenian Christians. Mixed \nMuslim-Christian armies were in fact the norm in this campaign. Second, this description is \ndependent on earlier models of Armenian literature (E\u0142i\u0161\u0113 also has priests fighting for the \n\u201cArmenian Christian\u201d cause) that T\u2018ovma manipulates in order to build borders for Armenian \nChristian identity. \n\n132.  Arcruni, History, 180; Patmut\u2018iwn, 180.\n133.  Laurent and Canard, L\u2019Arm\u00e9nie, 148. On A\u0161ot\u2019s imprisonment, see al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, III 1410. On Vasak\u2019s \n\nconversion, see Arcruni, History, 224; Patmut\u2018iwn, 248.\n134.  Drasxanakertc\u2018i, History, 119; Patmut\u2018iwn, 122.\n135.  Arcruni, History, 201; Patmut\u2018iwn, 210-12. \n136.  Arcruni, History, 214; Patmut\u2018iwn, 232.\n137.  Arcruni, History, 214; Patmut\u2018iwn, 232.", "start_char_idx": 105644, "end_char_idx": 109026, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "12d76b47-c202-41f0-aaca-04bca84db075": {"__data__": {"id_": "12d76b47-c202-41f0-aaca-04bca84db075", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "931fdd02-95ac-4dcb-88ab-c65ecbdee848", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "c6cafb5ddf08e7156020c68b45bbbcb2a0a3697db7442c7181c2103f4d9bdc47", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "561cc1d6-f432-4df2-86ae-607f6c2e657a", "node_type": "1", "metadata": {}, "hash": "80734fddeeff0b0b26c5e1de82cd4d4c29aca799e399450992185528390ab0ef", "class_name": "RelatedNodeInfo"}}, "text": "97  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nInterconfessional Cooperation\n\nThere are plenty of other moments during the campaign, including descriptions of Ab\u016b \nM\u016bs\u0101, that confirm the problematic assumptions about Christianness as a bond in T\u2018ovma\u2019s \nhistory. As with the example of Gurg\u0113n Arcruni, T\u2018ovma has the Albanian patrician Ab\u016b M\u016bs\u0101 \nappeal to religious solidarity: \u201cOnly let us with united hearts take refuge in God\u2019s help. If it \nhappens that anyone is killed, it will be considered a glorious thing for himself and his clan, \nand he will receive a martyr\u2019s crown from Christ. For it will not be a death of a common sort, \nbut one on behalf of the holy church and God\u2019s people.\u201d138\n\nAt the subsequent battle, Mu\u0161e\u0142 the son of Smbat Aplabas \u201cwas stationed in the open on a \nhill, and stood there watching in fearful and tremendous amazement,\u201d139 contemplating the \npower of the Cross and ruminating on the Second Coming: \n\nHe raised his mind to the future coming of Christ and the awesome thunderings and \ncrashings that will then occur: the bolts of fire and fearsome consternation on earth, \nand how the bands of angels will press forward one after the other, and how the Lord\u2019s \ncross will shine forth with awesome rays, and whatever accompanies these at the future \ncoming of Christ on the last day.140 \n\nT\u2018ovma\u2019s descriptions of Bagratuni veneration of the Cross and Mu\u0161e\u0142\u2019s encouragement of \nhis coreligionists\u2019 battle in defense of Christianity obscure the fact that Mu\u0161e\u0142 was actually \npresent at the battle to fight for Bugh\u0101, not as succor for the Christian Albanian forces \nunder the command of Ab\u016b M\u016bs\u0101. The Bagratunis, despite their apparent admiration for the \ndevotion of the Christian Albanians who were fighting the caliphal army, were still putting \ntheir swords at Bugh\u0101\u2019s disposal. At the end of his description of captives in Samarr\u0101\u02be, T\u2018ovma \nspecifies that the Bagratunis, including Mu\u0161e\u0142 explicitly, were the only nobles left in the \nNorth because they had cooperated and heeded Bugh\u0101\u2019s commands. \n\nIn fact, these accounts demonstrate repeatedly that multiconfessional armies were the \nnorm throughout the course of Bugh\u0101\u2019s campaign. The problem, then, lies in reconciling \nT\u2018ovma\u2019s construction of communities around religious conviction against the examples he \nhimself provides of Christians aiding Muslim armies against their Christian coreligionists. \nThe crux of this endeavor lies in T\u2018ovma\u2019s extensive reliance on an earlier Armenian history \nin order to construct Armenianness and Christianness. \n\nE\u0142i\u0161\u0113 and the Metanarrative of Persecution\n\nT\u2018ovma\u2019s descriptions of Bugh\u0101\u2019s campaign are undoubtedly charged with religious \nexpectations. The leaders recite psalms and pray as they battle. They rely on the aid of angels \nwhen victorious and are crowned with martyrdom when defeated. Yet this focus on religious \ndifference is understandably absent in Arabic accounts of the campaign. Additionally, \n \n\n138.  Arcruni, History, 242; Patmut\u2018iwn, 276.\n139.  Arcruni, History, 247; Patmut\u2018iwn, 284.\n140.  Arcruni, History, 247; Patmut\u2018iwn, 284.", "start_char_idx": 109031, "end_char_idx": 112122, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "561cc1d6-f432-4df2-86ae-607f6c2e657a": {"__data__": {"id_": "561cc1d6-f432-4df2-86ae-607f6c2e657a", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "12d76b47-c202-41f0-aaca-04bca84db075", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "598c02cd29d6b5e9497b9e08a1c484cc0849133492e756186adf569498fa45c4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "24fa7f8f-1710-47f5-8dec-1ad5f5d0b4e9", "node_type": "1", "metadata": {}, "hash": "b27fccf730b9f33f42670e676b45083819226691751770b404a16d5164e615e4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  98\n\nT\u2018ovma\u2014and other Armenian and Arabic sources\u2014preserve details to add nuance to this neat \nnarrative of Christianness in the Caucasus. \n\nThe borders that T\u2018ovma constructs between Christian and non-Christian or Armenian \nand non-Armenian are his own. As D. Nirenburg reminds us,\n\nThe choice of language [of persecution] was an active one, made in order to achieve \nsomething, made within contexts of conflict and structures of domination, and often \ncontested. Thus when medieval people made statements about the consequences of \nreligious difference, they were making claims, not expressing accomplished reality, \nand these claims were subject to barter and negotiation before they could achieve force \nin any given situation.141 \n\nT\u2018ovma is making his own claims when he presents the campaign as a confrontation between \nChristians and Muslims despite the fact that the protagonists of this campaign did not \nalways find allies among their coreligionists and demonstrated no qualms working across \nconfessional lines. In the process, he borrowed a framework of persecution from E\u0142i\u0161\u0113, whose \nfifth-century Armenian History described the Sasanian attacks on Armenia, Georgia, and \nAlbania as religiously charged. \n\nJ. Muyldermans was the first modern scholar to notice that T\u2018ovma repurposed large \nsections of E\u0142i\u0161\u0113\u2019s History to describe al-Mutawakkil\u2019s reign,142 but R. Thomson has expanded \nhis brief remarks substantially, meticulously marking where T\u2018ovma borrows and blends \ndiscrete phrases or entire passages from E\u0142i\u0161\u0113 into his account of Bugha\u2019s campaign. So, for \nexample, E\u0142i\u0161\u0113 expounds at great length about the unity of the Armenians and their common \ndevotion to the Christian cause. While E\u0142i\u0161\u0113 claims that \u201cup to this point I have not at all \nhesitated to describe the afflictions of our nation which were cruelly inflicted upon us by \nthe foreign enemies of the truth,\u201d so T\u2018ovma writing five centuries later could opine that \n\u201cup to this point we have not hesitated to relate the dangers and tribulations which befell \nus from the enemies of the truth.\u201d143 T\u2018ovma\u2019s reliance on E\u0142i\u0161\u0113 rests mainly on a few main \ntopics: political leaders (al-Mutawakkil is fashioned on the model of Yazdegerd and Bugh\u0101 on \nMihrnerseh), ruminations on the unity of the Armenian people and their faith, and stories of \npersecution and martyrdom.144 \n\n This depiction of Bugh\u0101\u2019s campaign as persecution of Christians is a way to lend meaning \nto the story by linking it to one of the foundation narratives of the Armenian people, viz., \nthe defeat at Avarayr and simultaneously tapping into a universal theme of persecution in \nearly Christian literature. By invoking a metanarrative of persecution, individuals no longer \n\n141.  David Nirenberg, Communities of Violence, 6. For a similar discussion in an Armenian setting, see \nGarso\u00efan, \u201cArmenia,\u201d 342, which separates claims of Movs\u0113s Xorenac\u2018i re: \u201ca single, unified Armenia\u201d and \u201cthe \nunity of the Armenian Church\u201d from the evidence offered to the contrary.\n\n142.  Joseph Muyldermans, \u201cUn proc\u00e9d\u00e9 hagiographique,\u201d Hand\u0113s Ams\u014dreay 40 (1926).\n143.  Arcruni, History, 49 and 189; Patmut\u2018iwn, 194; E\u0142i\u0161\u0113, The History of Vardan and the Armenian War, \n\ntrans. Robert Thomson (Delmar: Caravan Books), 141; Vardani ev Hayoc\u2018 paterazmi masin (Erevan: Erevani \nhamalsarani hratarak\u010d\u2018ut\u2018yun, 1989). \n\n144.  Robert Thomson has expounded on the relationship between T\u2018ovma and E\u0142i\u0161\u0113 in the introduction and \nnotations of the former.", "start_char_idx": 112126, "end_char_idx": 115684, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "24fa7f8f-1710-47f5-8dec-1ad5f5d0b4e9": {"__data__": {"id_": "24fa7f8f-1710-47f5-8dec-1ad5f5d0b4e9", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "561cc1d6-f432-4df2-86ae-607f6c2e657a", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "9e7da60adb0cbfd6b2620f0c5c702caaa871bf30919d02e6a74516f7f56bd364", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f5ceae8c-63dc-4b8c-b589-8f061fc0d3ae", "node_type": "1", "metadata": {}, "hash": "61c8724c4d3c086a49f919ef71032ece7cf4535099dc2f87ce406b8e854524e0", "class_name": "RelatedNodeInfo"}}, "text": "99  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nrepresent their own transitory interests or local concerns, but rather become transformed \ninto representatives of their faith at large. \n\nUnderstood in this way, moments of conflict with other communities became legible \nas new episodes in an ancient cycle of persecution, in which the survival of the one \ntrue community of God upon earth depended upon the capacity of true Christians for \nintransigence and, increasingly, active or even violent resistance.145 \n\nConflict thus lends an opportunity for interpretation, a chance to delineate and enforce \ncommunal boundaries despite the popular tendency to overlook differences in ethnically \nand religiously diverse milieux. \n\nGender and Communal Identity in the Medieval Caucasus\n\nWhile our medieval authors not only divided the world along ethnic and religious borders \ninto their world, they also chronicled the deeds of people who crossed these lines. We have, \nthen, an opportunity to look past the metanarrative and to chip away at the suggestion that \nethno-religious solidarity informed medieval loyalties. Rather than following T\u2018ovma\u2019s lead \nhere, we might examine the individuals who do not perform Christianity in any recognizable \nway. In Bugh\u0101\u2019s campaign, women frequently reveal the dissonance between communal \nidentity as it played out and the imagined ethno-religious solidarity. Here we shift from \nethnicity and religion\u2014which operate in our texts based on their ability to further our \nauthors\u2019 narratives\u2014to the women who defy these agendas.\n\nWomen as Negotiators in Bugh\u0101\u2019s Campaign\n\nThe political exchanges related to Bugh\u0101\u2019s campaign demonstrate that individuals, in many \ncases women, navigated between different ethnic and religious groups, promoting the creation \nof a local identity not defined in strict sense in either ethnic or religious terms. For example, \nthe Bagratunis were related through marriage to the Arcrunis, as A\u0161ot Msaker Bagratuni\u2019s \ndaughter H\u1e59ip\u2018sim\u0113, sister to both Bagarat and Smbat Bagratuni, was the mother of A\u0161ot \nArcruni. \u201cA woman wise in words and deeds, very intelligent and also pious,\u201d she appeared \nbefore Y\u016bsuf b. Mu\u1e25ammad and convinced him to make peace with the Arcrunis.146 In other \nwords, a Christian Bagratuni noblewoman approached a Muslim Khur\u0101s\u0101n\u012b mawl\u0101 governor \non behalf of her Arcruni husband\u2019s family to broker terms. She later came before Bugh\u0101 to beg \nclemency for her son Gurg\u0113n and subsequently followed her sons to captivity in Samarr\u0101\u02be.147 \nH\u1e59ip\u2018sim\u0113 demonstrates that women had political clout in the medieval Caucasus, while other \nwomen in this story not only negotiate terms, but also serve as symbols of the alliances that \ndraw together familial groups of different ethnicities and religions. As such, these women \nreveal the social power wielded by women as cultural mediators in the medieval Caucasus.  \n\n145.  Sizgorich, Violence and belief, 274.\n146.  Arcruni, History, 184; Patmut\u2018iwn, 186. \n147.  Arcruni, History, 210; Patmut\u2018iwn, 22.", "start_char_idx": 115688, "end_char_idx": 118721, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f5ceae8c-63dc-4b8c-b589-8f061fc0d3ae": {"__data__": {"id_": "f5ceae8c-63dc-4b8c-b589-8f061fc0d3ae", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "24fa7f8f-1710-47f5-8dec-1ad5f5d0b4e9", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "3ccfc36de6254e262ae869fc86de75d557efe165187fc522e2d4aa41b991a8ae", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5e1c6bef-f0d8-46fa-92eb-90da661ac49e", "node_type": "1", "metadata": {}, "hash": "1394320e216fd4c366e45a4bd2ce1509ee48f48654fba9d4a23ac410d207c028", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  100\n\nM\u016bs\u0101 b. Zur\u0101ra married an Armenian Christian woman, the sister or daughter of Bagarat \nBagratuni. T\u2018ovma explains how she, like H\u1e59ip\u2018sim\u0113, served as an intermediary between \nMuslim and Christian armies. Before Bugh\u0101\u2019s arrival in Armenia, the Bagratunis and the \nZur\u0101rids clashed, which led to the interference of M\u016bs\u0101\u2019s wife to beg her kinsmen to spare \nthe lives of her husband\u2019s men.148 This episode establishes her as a mediator in her own \nright, walking with immunity between two hostile armies in a way that, presumably, most \nmen could not. She was not only safe, but also an effective negotiator because she belonged, \neffectively, to both communities. M\u016bs\u0101\u2019s marriage into the Bagratuni family therefore offered \nhim immediate gains in local disputes, but it also created lasting ties between an Armenian \nChristian and a (Syrian? Armenian?) Muslim family, in practice redrawing the borders of \nlocal communities by forging alliances that allowed them to respond as one in defense of \nlocal interests despite differences in ethnicity and religion. This dramatically changes local \nresponses to Bugh\u0101\u2019s campaign. \n\nM\u016bs\u0101 backed al-Khuwaythiyya/Xut\u2018 in their murder of Y\u016bsuf, making him complicit in \nfomenting rebellion against the caliph. Al-\u1e6cabar\u012b\u2019s history suggests that he defected because \nhis marital ties to the Bagratunis weighed heavier on him than his connection to the caliphal \nadministrators: \u201cWhen Y\u016bsuf deported Buqr\u0101\u1e6d b. Ash\u016b\u1e6d [Bagarat Bagratuni the son of A\u0161ot \nMasker], the Patrikioi took an oath to kill Y\u016bsuf and vowed to shed his blood. M\u016bs\u0101 b. Zur\u0101ra \nwent along with them in this. He was responsible for the daughter of Buqr\u0101\u1e6d.\u201d149 The fate \nof the Zur\u0101rid family rested on M\u016bs\u0101\u2019s decision to ally with the Bagratunis instead of bow \nto caliphal authority. M\u016bs\u0101\u2019s wife is not acting of out of her interests, but rather serves as \na textual marker for local loyalties because she is the most visible symbol of the Zur\u0101rid-\nBagratuni alliance.\n\nWhile there are several other mentions of women intervening in political discussions in the \ncourse of Bugh\u0101\u2019s campaign, both Arabic and Armenian sources offer the most information \nabout the wife of Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl, the am\u012br of Tifl\u012bs/Tp\u2018ilisi. As the daughter of the King of \nthe Throne, she similarly served as an intermediary between different kinship groups. In \nthis example, though, the marriage does not (to our knowledge) prompt any demonstrable \nchange in the response to Bugh\u0101\u2019s campaign. We hear nothing of the King of the Throne or his \nresponse to Bugh\u0101\u2019s siege of Tifl\u012bs/Tp\u2018ilisi. Yet we do find a woman claiming a prominent place \nin both Arabic and Armenian accounts of a military siege, negotiating, albeit unsuccessfully, \nwith the religious and ethnic \u201cother\u201d on behalf her husband. She also serves as a reminder \nof the multiconfessional and multiethnic communities that solidified around local interests. \nBacked by the Christian al-Khuwaythiyya/Xut\u2018, a (Christian? Avar?) woman faced a combined \nforce of Muslim Turks and Christian Bagratunis in an effort to save her Muslim husband. \n\nThese three women illustrate the close relationship between different ethnic and religious \ncommunities by producing a traceable thread to tie together diverse kinship groups in the \nCaucasus. Through their marriages, they are able to navigate across religious and/or ethnic \nboundaries and so serve as the connection between diverse groups looking to ally in defense \nof local concerns against the outsider.\n\n148.  Arcruni, History, 177; Patmut\u2018iwn, 174-6. \n149.  Al-\u1e6cabar\u012b, History, Vol. 34, 114; Ta\u02ber\u012bkh, III 1409.", "start_char_idx": 118726, "end_char_idx": 122412, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5e1c6bef-f0d8-46fa-92eb-90da661ac49e": {"__data__": {"id_": "5e1c6bef-f0d8-46fa-92eb-90da661ac49e", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f5ceae8c-63dc-4b8c-b589-8f061fc0d3ae", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "0fd20583a42c4b76486cdc077ca6ce60dff42058f52335880e6be484fc8d38f1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "25ee227b-6608-416e-bb9b-baa2957d7500", "node_type": "1", "metadata": {}, "hash": "b2387edc97a55409051dc4b029019193e080402ecdb6c4f5f72155c0b29ce6fa", "class_name": "RelatedNodeInfo"}}, "text": "101  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nGender, Power, and Identity Construction \n\nModern studies on identity and conflict, particularly those written about al-Andalus, have \nestablished the role of interfaith marriage as a key to understanding boundary construction \nand maintenance between discrete groups. Following Pitt-Rivers\u2019s study of intermarriage in \nthe Hebrew Bible, several modern studies on al-Andalus suggest that a powerful group would \nnot allow their women to marry an outsider because such a marriage would symbolize their \ninferiority or their inability to protect their own community. The dominant group marries or \nenslaves the women of the weak group in an \u201caggressive strategy\u201d to proclaim their hegemonic \npower over their neighbors by controlling the reproductive abilities and subsequent children \nof their weaker neighbors.150 This perspective relies on an assumption that sexual intercourse \nis an expression of hegemonic power: \u201cPenetration symbolizes power. For men of one group \nto have sex with women of another is an assertion of power over the entire group.\u201d151 As \nBarton claims, \u201c[a]llowing outsiders to engage in sexual relations with a group\u2019s own women \ncould be construed as an act of submission, as a metaphor for external domination.\u201d152 He \ngoes so far as to recognize intermarriage between Muslims and Christians in al-Andalus as \n\u201can instrument of psychological warfare\u201d153 and claims that interfaith \u201csex was, perhaps, \nthe ultimate colonizing gesture.\u201d154 These claims rely heavily on the assimilation of sex and \nhegemonic power and on the laws and customs dictating that children of mixed marriages \nbelonged to their father\u2019s ethnoreligious community. \n\nWith the possible exception of the marriage reported between al-Mutawakkil and the \nwife of Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl, none of this adequately describes our examples. In the medieval \nCaucasus, the emphasis is not on contesting or displaying power, but on accruing power. It is \nhard to imagine that the marriage between M\u016bs\u0101 b. Zur\u0101ra and Bagarat Bagratuni\u2019s daughter \nsignifies an admission that the Bagratunis were politically submissive to the am\u012br of Arzan/\nArcn. Arzan/Arcn was not powerful, nor could it have been representative of Islamic power.155 \n\nThe interpretation of interfaith sex as boundary-maintenance in al-Andalus relies on \nsources from a period when Islamic power in the peninsula had fallen, or at least collapsed \nsouthward, and such boundaries were part of the broader process of societal transformation \n\n150.  Ragnhild Johnsrud Zorgati, Pluralism in the Middle Ages: Hybrid Identities, Conversion, and Mixed \nMarriages in Medieval Iberia (New York: Routledge, 2012), 160. Many of the studies on al-Andalus rely on Julian \nAlfred Pitt-Rivers, The Fate of Shechem: or, The Politics of Sex: Essays in the Anthropology of the Mediterranean \n(Cambridge: Cambridge University Press, 1977). In particular, his seventh chapter examines sexual hospitality \nand marriage patterns in Genesis to analyze the relationship between political power and intermarriage \nbetween discreet cultural or familial groups. \n\n151.  Karras, apud. Barton, Conquerors, Brides, and Concubines, 39. \n152.  Barton, Conquerors, Brides, and Concubines, 69. \n153.  Barton, Conquerors, Brides, and Concubines, 6. \n154.  Barton, Conquerors, Brides, and Concubines, 41.\n155.  If the modern theorists on Muslim-Christian intermarriage have the key to understanding this, it may \n\nvery well lie in the fact that interfaith marriage in al-Andalus tended to involve muwallad families, that is: locals \nwho had converted to Islam, instead of Arab or Berber \u00e9migr\u00e9s. On this, see Zorgati, Pluralism, 94. This seems \nto hold true for our examples, as well, given that both Muslim am\u012brs in question were probably not Arabs, but \nrather converts or descendants of converts.", "start_char_idx": 122417, "end_char_idx": 126279, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "25ee227b-6608-416e-bb9b-baa2957d7500": {"__data__": {"id_": "25ee227b-6608-416e-bb9b-baa2957d7500", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5e1c6bef-f0d8-46fa-92eb-90da661ac49e", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "03bebeed56023b007c936b9e7f85b087da693d634f8907e70f2d1cfd37da21ab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9e6f5817-3065-4d08-a033-922298106b8a", "node_type": "1", "metadata": {}, "hash": "a722106cd5f739b6f732cccb37730a7e015ea2896cd9ed5c31f7d516f4cebadd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  102\n\nat that particular time. The intermarriages of the medieval Caucasus are perhaps more easily \ncompared to the many instances of intermarriage in Islamic al-Andalus before the expansion \nof Christian power in that they serve as political alliances.156 In the Caucasus, interfaith \nmarriage was a way to collapse boundaries by blending discrete communities and to solidify \nrelations between groups of different ethnicities or religious affiliations. \n\nIntermarriage produced immediate ambassadors in the wives and, later, the children who \ncould traverse both worlds. So, while M\u016bs\u0101 b. Zur\u0101ra\u2019s Bagratuni wife could stand between and \nnegotiate with her brother and her husband, the half-Bagratuni, half-Zur\u0101rid son from that \nunion was similarly claimed by both sides. Ab\u016b al-Maghr\u0101\u02be, who also appears as Ab\u016b al-Mu\u02bfizz \nin Arabic and is known as Aplmaxray in Armenian, clearly maintained a close relationship with \nboth the Armenian noble houses (he married an Arcruni woman) and local Muslim am\u012brs (in \nparticular, the nearby ban\u016b Shayb\u0101n). He crosses the ethnoreligious boundaries and appears \nsimultaneously as part of both communities. Despite the fact that Ab\u016b al-Maghr\u0101\u02be usually \nappears as a Muslim, Drasxanakertc\u2018i claims that he was secretly Christian,157 allowing him \nthe religious identifiers that mark him as an insider to both Bagratuni and Zur\u0101rid society. \nIn Ab\u016b al-Maghr\u0101\u02be, we find the results of a deliberate blurring of ethnoreligious communities \nto create a locally organized identity in order to facilitate close alliances between Muslims \nand Christians, Armenians and others. Again, the study of the main alliances responding to \nBugh\u0101\u2019s campaign reveals the significance of local instead of universal markers of medieval \nidentity.\n\nAgency, Belonging, and the Flexibility of Identity\n\nThe recognition that women both created and crossed boundaries\u2014the very thing that \nallows historians like Nadia El-Cheikh to place women as a central element to the contestation \nof identity as a whole\u2014presents modern scholars with a promising approach to the role of \nboth women and gender in history and historiography. Women mediated between different \nethno-religious groups and, in the specific examples associated with Bugh\u0101\u2019s campaign, this \neven placed women directly on the battlefield. \n\nAt the same time, the jump from power to agency requires substantiation. Despite the \ncentrality of these women in the history of the campaign\u2014the clear recognition of their \npolitical and social power\u2014historians recorded very little about them personally. Extant \nsources do not even preserve the names of the wives of M\u016bs\u0101 b. Zur\u0101ra or Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl, let \nalone speak to their own self-identification as Armenian or as Avar or to their attachment \nto any particular religion. Modern scholars might hypothesize, for example, that the wife of \nIs\u1e25\u0101q b. Ism\u0101\u02bf\u012bl is a Christian Avar because she is the daughter of \u1e63\u0101h\u0323ib al-Sar\u012br, but this is an \ninference based on generalized group identity rather than self-referential evidence. Did her \nidentity perforce mirror her father\u2019s identity?158 Did she see herself as Avar? Did she remain \n\n156.  For examples, see Barton, Conquerors, Brides, and Concubines, 105-6; Janina M. Safran, Defining \nBoundaries in al-Andalus: Muslims, Christians, and Jews in Islamic Iberia (Ithaca: Cornell University Press, 2016), \n105-06. \n\n157.  Drasxanakertc\u2018i, History, 145; Patmut\u2018iwn. \n158.  Eastmond, in his study of Tamta, similarly examines the blurred lines between Georgianness and", "start_char_idx": 126284, "end_char_idx": 129899, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9e6f5817-3065-4d08-a033-922298106b8a": {"__data__": {"id_": "9e6f5817-3065-4d08-a033-922298106b8a", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "25ee227b-6608-416e-bb9b-baa2957d7500", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "7bf115793cd363f6f7e5a4c77c4ace3cf3547f84881a23e36f00599aa98c3d04", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5593522a-d0b5-467b-8d20-dbdef2ce55ff", "node_type": "1", "metadata": {}, "hash": "bcf8b4436c96c2cc49471e38875a63e550e72c65dcfa33df39bfa0d1c55805e1", "class_name": "RelatedNodeInfo"}}, "text": "103  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nChristian even as she married a Muslim man? T\u2018ovma claims that she wandered the camp \nunveiled \u201cwhich was not customary for the women of the ta\u010dik people\u201d (\u057f\u0561\u0573\u056f\u0561\u056f\u0561\u0576 \u0561\u0566\u0563\u056b \n\u056f\u0561\u0576\u0561\u0576\u0581);159 does this mean that she had converted or that she had always been Muslim? \nPerhaps she remained Christian, but was expected to follow Muslim customs as the wife of \na powerful am\u012br. Could she, as an individual instead of as a representative of her father\u2019s or \nhusband\u2019s communities, make her own religious or cultural decisions? Did she choose to \nmarry Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl? She certainly did not choose to marry Bugh\u0101, but she was subsequently \nable to demand revenge. \n\nHistorians of al-Andalus have also tackled this problem, recognizing the liminality of \nwomen in medieval sources even while women stepped over the lines of religious, ethnic, \nand cultural difference. J. Coope, for example, recently noted that \u201c[t]he ideology of gender \nalso created unclear boundaries during the Umayyad period. A woman was both part of and \nnot part of her ethnic and religious group.\u201d160 By framing women as outsiders to their own \ncommunities instead of allowing them access to multiple communities and the ability to \nmediate between different communities, these women retain their subaltern position in \nthe world drawn and ruled by men. The primary disconnect between Coope\u2019s position and \nthe evidence marshalled here relates to questions of belonging and, again, to power. Coope \nargues that the status of women of al-Andalus was akin to dhimmitude, i.e., that they were \noutsiders even to their own communities, because they were all similarly \u201ca subordinate \ncategory of person in Shar\u012b\u02bfah\u201d without full legal rights.161 Men might change their identities \nby becoming Muslims or Arabs through conversion or wal\u0101\u02be, but women will always retain \nsecondary status.162 This opens a few possible avenues of discussion. First, belonging in an \nethnic or religious group is not akin to citizenship, and does not entail or require full legal \nrights and responsibilities. Women might have curtailed rights but still rightfully claim \nArabness or Christianness, etc. Further, secondary legal status\u2014as Coope herself points out\u2014\ncannot equate to how power plays out on the ground. Even if the political and social systems \nstacked against them, we might still talk of women\u2019s agency within these structures. \n\nThe centrality of women in the narratives about Bugh\u0101\u2019s campaign has little to do with \nthe formal status of women in Caucasian society or under Armenian or Islamic law, but with \nthe ability of \u00e9lite women to speak to power. As rare as it may be, there are at least some \nindications that women asserted themselves, meaning that they were not solely pawns in \n \n \n\nArmenianness and, further, the marriage of an Armenian woman to men of different ethno-religious affiliations. \nHe claims that we might discuss Tamta\u2019s identity based on what we know of her father\u2019s identity; Antony \nEastmond, Tamta\u2019s World: the Life and Encounters of a Medieval Noblewoman from the Middle East to Mongolia \n(Cambridge: Cambridge University Press, 2017). \n\n159.  Arcruni, History, 239 except that Thomson supplies \u201cMuslims\u201d for ta\u010dkakan; Patmut\u2018iwn, 272.\n160.  Jessica A. Coope, The Most Noble of People: Religious, Ethnic, and Gender Identity in Muslim Spain  \n\n(Ann Arbor: University of Michigan Press, 2017), 2.\n161.  Coope, Most Noble of People, 87. \n162.  Coope, Most Noble of People, 90.", "start_char_idx": 129904, "end_char_idx": 133416, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5593522a-d0b5-467b-8d20-dbdef2ce55ff": {"__data__": {"id_": "5593522a-d0b5-467b-8d20-dbdef2ce55ff", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9e6f5817-3065-4d08-a033-922298106b8a", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "c6930ada75268482d9060697a242799a9cae4c4903be3a96dfc02950650fc503", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "17811680-d09b-41c1-9d35-263d94f215a0", "node_type": "1", "metadata": {}, "hash": "980cda1fb3398db057b796e193fbf037ac4d93560ffffd40fb9a793513d31ccb", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  104\n\ntheir fathers\u2019, brothers\u2019, or husbands\u2019 contestations.163 Bugh\u0101 did not technically deport \nH\u1e59ip\u2018sim\u0113 Arcruni, but rather she followed her sons to Samarr\u0101\u02be in grief. Further, Gurg\u0113n \nthe son of Apupel\u010d married a widow named Helen to gain control of al-Zawaz\u0101n/Anjewacik\u2018 \nafter she not only proposed marriage to him, but ordered him to be quick about it. The \nwife of Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl confronted Bugh\u0101, and then demanded recompense for her fate from \nthe caliph himself. In short, T\u2018ovma\u2019s account of the conflict suggests that women claimed \ntheir own voices in the Caucasus, albeit within the restraints of both a patriarchal society \nand a hierarchical power structure. In other words, they were constrained not only by their \nposition as women in a male-dominated society, but also by the expectations placed on \nthem due to their social status as wives or daughters of the political \u00e9lite. Yet even with \nthese restrictions, they were actors, not outsiders, in their own multiform communities. If \nmodern scholars cannot create a space for women to claim some modicum of agency, they \nactively efface those moments when women such as the wives of M\u016bs\u0101 b. Zur\u0101ra or Is\u1e25\u0101q b. \nIsm\u0101\u02bf\u012bl effectively shifted (or even ineffectually attempted to shift) the political and military \nlandscape, as we see happening during Bugh\u0101\u2019s campaign. \n\nConclusions\n\nThe focus on identity in this article is dictated by the role that the campaign currently \nplays in discussions of medieval Armenian history. Modern scholars have allowed T\u2018ovma\u2019s \nagenda to inform our discussions about the campaign, maintaining his claim that Armenian \nChristians defended their Armenianness and Christianness against the ta\u010diks. This article has \nchallenged this interpretation by using both Armenian and Arabic sources on the campaign \nto identify and problematize the metanarrative offered in T\u2018ovma\u2019s version. It has also \nexplored the campaign in a broader Caucasian setting to decentralize the focus on Armenia \nand Armenianness for a campaign that stretched much further afield. \n\nEthnic differences cannot make sense of this campaign. We focused above on Arabness, \nparticularly on the fluidity of the term ta\u010dik and our sources\u2019 frequent inability or \nunwillingness to assert ethnic difference. Instead, there are several examples, such as \nM\u016bs\u0101 b. Zur\u0101ra, Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl, and even Bugh\u0101 himself, where our authors obfuscate or \ncompletely avoid ethnonyms. The fluidity of ethnonyms suggests that the campaign cannot \nhave mobilized communities based on ethnic solidarity. Further, to assume such categorical \ndivision between Armenian and \u201cother\u201d requires the reader to recategorize the Armenians \nwho cooperated with Bugh\u0101 as non-Armenians, to brand them as traitors, or to expunge \nthem from the record entirely. Yet the Armenian allies of Bugh\u0101 such as Smbat Aplabas \nBagratuni and Vasak Arcruni were just as Armenian as A\u0161ot and Gurg\u0113n Arcruni. They merely \nhad agendas that arrayed them against the people whom the Armenian historical tradition \nidentified as the Armenian heroes. \n\nReligious difference also cannot make sense of this campaign. We frequently find \nmoments when Christians and Muslims fought their coreligionists, as well as evidence of \n\n163.  On agency, Coope again refers back to legal definitions: \u201cShar\u012b\u02bfah does not, however, grant women much \nagency. Agency belongs to men, who are responsible for fulfilling their obligations to women and enforcing \ntheir obedience\u201d; Coope, Most Noble of People, 117.", "start_char_idx": 133420, "end_char_idx": 137015, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "17811680-d09b-41c1-9d35-263d94f215a0": {"__data__": {"id_": "17811680-d09b-41c1-9d35-263d94f215a0", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5593522a-d0b5-467b-8d20-dbdef2ce55ff", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "7fd735ed419133ba0d6ced50d88179d8b63d0112b3ad28605a43e8c8e47b4244", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eb2d116f-9758-4851-b704-ac49c1d7017f", "node_type": "1", "metadata": {}, "hash": "737f3ca79567f8f890a3a166218f1bc4293b663909e05b56f5297303f41c06c3", "class_name": "RelatedNodeInfo"}}, "text": "105  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nmulticonfessional armies. Despite T\u2018ovma\u2019s frequent assertions, no one rallied around \nChristianness or Muslimness. Bugh\u0101 deported not just Bagarat Bagratuni and A\u0161ot Arcruni, \nbut also M\u016bs\u0101 b. Zur\u0101ra. He beheaded Is\u1e25\u0101q b. Ism\u0101\u02bf\u012bl. T\u2018ovma supplied the religious overtones \nto tap into the metanarrative of Christian persecution, but he also revealed details that \ncounter his own narrative. Mu\u0161e\u0142 Bagratuni served Bugh\u0101 in the campaign against Albanian \nChristians and numerous rival Arcrunis joined up with Bugh\u0101 and the \u02bfUthm\u0101nids to battle \nGurg\u0113n son of Apupel\u010d. Yet again, their goals, not their families or language or religion, \nset them apart from the celebrated heroes. Firm boundaries around homogenous ethno-\nreligious communities as constructed in T\u2018ovma\u2019s account make little sense of the frequently \nmulticonfessional and multiethnic alliances among the communities of the South Caucasus.\n\nNone of this suggests that ethnicity and religion were unimportant, merely flexible and \nrhetorically useful. There were many ways to be Armenian, Muslim, Albanian, Georgian, \nChristian, or Arab. While T\u2018ovma had a clear sense of what Armenianness and Christianness \nmeant, in reality religion and ethnicity could serve to unify or to divide communities \ndepending on circumstances. Instead, this example showcases the flexible nature of identity \nconstruction around local concerns, which trump abstract notions of ethnicity or universal \nreligious community. A gendered look at the campaign confirms that ethnic and religious \ndifference was entirely surmountable. To solidify close relations between Muslim and \nChristian families of various ethnicities, women crossed borders that medieval and modern \nauthors alike apply to make sense of pluralist environments. \n\nTer-\u0141evondyan claims that \u201c[i]t was natural for M\u016bs\u0101 [b. Zur\u0101ra] to be on bad terms \nwith Bagarat Bagratuni, since he was the feudal lord of the lands immediately adjoining \nTar\u014dn.\u201d164 This article suggests the opposite conclusion. Proximity led to common sets of \nconcerns and, accordingly, alliances across religious and ethnic lines.165 We see this in M\u016bs\u0101\u2019s \nmarriage to a Bagratuni woman, in her ability to serve as a mediator in disputes between \ncommunities of different religions and ethnicities, and in their son\u2019s acceptance in both of \nhis parents\u2019 communities. Above all, we see it in M\u016bs\u0101\u2019s decision to fight against Bugh\u0101 and \nin the deportation of the entire Zur\u0101rid family to Samarr\u0101\u02be. T\u2018ovma ignores M\u016bs\u0101\u2019s role in the \nconflict and his fate because these do not add substance to his own reading in ethno-religious \nabsolutes. Yet reading T\u2018ovma alongside Arabic sources reveals how Bugh\u0101\u2019s campaign can \nserve as a clear exemplum of how local alliances played out against T\u2018ovma\u2019s expectations in \nmoments of conflict. \n\n164.  Ter-\u0141evondyan, Arab Emirates, 42.\n165.  Mottahedeh explains that \u201cconsciously shared interests inevitably produced a shared loyalty to guard \n\nand promote that interest.\u201d His \u201cloyalties of category\u201d do not fit easily into this example, though, with the \npossible exception of the a\u02bfy\u0101n; Mottahedeh, Loyalty and Leadership, 107.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  106\n\nWorks Cited\n\nArabic Sources\n\nAl-Bal\u0101dhur\u012b, A\u1e25mad b. Ya\u1e25y\u0101. Kit\u0101b fut\u016bh\u0323 al-buld\u0101n. Leiden: Brill, 1866.\n\nIbn \u02bfAbd Rabbihi, A\u1e25mad b. Mu\u1e25ammad. al-\u02bfIqd al-far\u012bd. Beirut: D\u0101r al-Kutub  \nal-\u02bfIlmiyya, 1997.\n\nIbn al-Ath\u012br, \u02bfIzz al-D\u012bn \u02bfAl\u012b b. Mu\u1e25ammad.", "start_char_idx": 137019, "end_char_idx": 140554, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eb2d116f-9758-4851-b704-ac49c1d7017f": {"__data__": {"id_": "eb2d116f-9758-4851-b704-ac49c1d7017f", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "17811680-d09b-41c1-9d35-263d94f215a0", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "4a0c8afa735fc476870f9ffafbd441c26aad0746a53069464c9e363d395051ea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7836b509-a4b8-41e1-aca6-52225eba90c3", "node_type": "1", "metadata": {}, "hash": "d31a53d977e0f4d57ea7f12478ffe086e99645be3a71bb4df0fe39aae4135400", "class_name": "RelatedNodeInfo"}}, "text": "Al-K\u0101mil f\u012b-l-Ta\u02ber\u012bkh. Beirut: D\u0101r \u1e62\u0101dr, 1995.\n\nIbn Khald\u016bn, \u02bfAbd al-Ra\u1e25man b. Mu\u1e25ammad. Ta\u02ber\u012bkh. Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, \n[1391] 1971.\n\nIbn Khurrad\u0101dhbih, Ab\u016b al-Q\u0101sim \u02bfUbayd All\u0101h. Kit\u0101b al-mas\u0101lik wa-l-mam\u0101lik. Leiden:  \nBrill, 1889.\n\nIbn Miskawayh, A\u1e25mad b. Mu\u1e25ammad. Taj\u0101rib al-umam wa-ta\u02bf\u0101qub al-himam. Beirut:  \nD\u0101r al-Kutub al-\u02bfilmiyya, [1424] 2003.\n\nIbn Rusta, Ab\u016b \u02bfAl\u012b A\u1e25mad b. \u02bfUmar. Kit\u0101b al-a\u02bfl\u0101q al-naf\u012bsa. Leiden: Brill, 1892.\n\nAl-I\u1e63\u1e6dakhr\u012b, Ab\u016b Is\u1e25\u0101q Ibr\u0101h\u012bm b. Mu\u1e25ammad. Kit\u0101b al-mas\u0101lik wa al-mam\u0101lik. Leiden:  \nBrill, 1927.\n\nAl-Mas\u02bf\u016bd\u012b, Ab\u016b al-\u1e24asan \u02bfAl\u012b b. al-\u1e24usayn. Les prairies d\u2019or: Texte et traduction [Mur\u016bj \nal-dhahab wa-ma\u02bf\u0101din al-jaw\u0101hir]. Paris: L\u2019Imprimerie imp\u00e9riale, 1861-1877.\n\nAl-\u1e6cabar\u012b, Mu\u1e25ammad b. Jar\u012br. History of al-\u1e6cabar\u012b, Volume 34: Incipient Decline: The \nCaliphates of al-Wathiq, al-Mutawakkil, and al-Muntasir A.D. 841-863/A.H. 227-248. \nTranslated by Joel Kraemer. Albany: SUNY Press, 1989.\n\n\u2014\u2014\u2014. Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk. Leiden: Brill, 1893.\n\nAl-Ya\u02bfq\u016bb\u012b, A\u1e25mad ibn Ab\u012b Ya\u02bfq\u016bb ibn Ja\u02bffar ibn Wahb ibn W\u0101di\u1e25. Ta\u02ber\u012bkh. Leiden:  \nBrill, 1883.\n\nArmenian Sources\n\nArcruni, T\u2018ovma. History of the House of the Artsrunik\u2018: Translation and Commentary. \nTranslated by Robert Thomson. Detroit: Wayne State Press, 1985.\n\n\u2014\u2014\u2014. Patmut\u2018iwn Tann Arcruneac\u2018. Erevan: Erevani hamalsarani hratarak\u010d\u2018ut\u2018yun, 1985.\n\nArewelc\u2018i, Vardan. La domination arabe en Arm\u00e9nie: extrait de L\u2019Histoire universelle de \nVardan traduit de l\u2019arm\u00e9nien et annot\u00e9. Louvain: Imprimerie J.-B. Istas, 1927.\n\nBagratuni, \u0160apuh. Patmut\u2018iwn ananun zruc\u2018agri karcec\u2018eal \u0160apuh Bagratuni. Erevan: \nHaykakan SSH Gitut\u2018yunneru Akademiayi Hratarak\u010d\u2018ut\u2018yun, 1971.", "start_char_idx": 140555, "end_char_idx": 142228, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7836b509-a4b8-41e1-aca6-52225eba90c3": {"__data__": {"id_": "7836b509-a4b8-41e1-aca6-52225eba90c3", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eb2d116f-9758-4851-b704-ac49c1d7017f", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "294c8c678649c024fc81fbb77be036863a9bf6592fa5788426fc4dbecf123c21", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "02669ecc-7d23-4422-b672-5a4f821b66df", "node_type": "1", "metadata": {}, "hash": "a7dd6b5e41a3e4216bdd8a2d40722f8d1df6a33021bbb887030935b7c5ab1148", "class_name": "RelatedNodeInfo"}}, "text": "107  \u2022  Alison M. 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Erevan: Erevani hamalsarani  \nhratarak\u010d\u2018ut\u2018yun, 1989.\n\nGanjakec\u2018i, Kirakos. Patmut\u2018iwn Hayoc\u2018. Erevan: Erevani hamalsarani  \nhratarak\u010d\u2018ut\u2018yun, 1961.\n\nGeorgian Sources\n\nLane, David Marshall. Lives and Legends of the Georgian Saints. London: Allen & Unwin, \n1956.\n\nThomson, Robert. Rewriting Caucasian History: the Medieval Armenian Adaptations of \nthe Georgian Chronicles: the Original Georgian Texts and the Armenian Adaptation. \nOxford: Oxford University Press, 1996.\n\nGreek Sources\n\nSimocatta, Theophylact. Historiarum libri octo. Bonn: Impensis ed. Weberi, 1834.\n\n\u2014\u2014\u2014. The History of Theophylact Simocatta. Translated by Mary Whitby and Michael \nWhitby. Oxford: Clarendon Press, 1986.\n\nPersian Sources\n\nAl-Gard\u012bz\u012b, Ab\u016b Sa\u02bf\u012bd \u02bfAbd al-\u1e24ayy b. D\u0323a\u1e25\u1e25\u0101k b. Ma\u1e25m\u016bd. Zayn al-Akhb\u0101r [Ta\u02ber\u012bkh Gard\u012bz\u012b]. \nTihr\u0101n: Duny\u0101-yi Kit\u0101b, 1363 [1984].\n\n\u1e24ud\u016bd al-\u02bf\u0101lam, The Regions of the World, a Persian Geography, 372AH-982AD. Translated \nby Vladimir Minorsky. Cambridge: EJW Gibb Memorial, 1982.", "start_char_idx": 142232, "end_char_idx": 143972, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "02669ecc-7d23-4422-b672-5a4f821b66df": {"__data__": {"id_": "02669ecc-7d23-4422-b672-5a4f821b66df", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7836b509-a4b8-41e1-aca6-52225eba90c3", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "0db8b671ba9a5cc704c88274d96c977df0f92c0a0c497500bfff7f4daffe1aaa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "740ccf29-a682-491f-9026-3cee4110245e", "node_type": "1", "metadata": {}, "hash": "adb6470057897c1cb11585b49befedaa79cba654797451fcdf9cc1ff13011d23", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  108\n\nSyriac Sources\n\nBar Hebraeus. The Chronography of Gregory Ab\u00fb\u2019l Faraj, the Son of Aaron, the Hebrew \nPhysician, Commonly Known as Bar Hebraeus: Being the First Part of His Political \nHistory of the World. Translated by E. A. Wallis Budge. Piscataway: Gorgias Press, \n2003.\n\nModern Studies\n\nAl-Q\u0101\u1e0d\u012b, Wad\u0101d. \u201cNon-Muslims in the Muslim Conquest Army in Early Islam.\u201d In Christians \nand Others in the Umayyad State, edited by Antoine Borrut and Fred Donner. \nChicago: Oriental Institute, 2016. 83-128.\n\nAnooshahr, Ali. The Ghazi Sultans and the Frontiers of Islam: a Comparative study of the \nLate Medieval and Early Modern Periods. London; New York: Routledge, 2009.\n\n\u02bfAthamina, Khalil. \u201cNon-Arab Regiments and Private Militias during the Umayyad Period.\u201d \nArabica 45, no. 3 (1998): 347-78.\n\nBarton, Simon. Conquerors, Brides, and Concubines: Interfaith Relations and Social Power \nin Medieval Iberia. 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", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "02669ecc-7d23-4422-b672-5a4f821b66df", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "642fbb6714f539fd817985a0601252825694d7ffcb79a4b263402afceba77f9b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d7e8daf6-aa97-4685-a79e-1092f13a727e", "node_type": "1", "metadata": {}, "hash": "2660d80438c550b02cf8648efc827370c8c8c561d40176909a6eaaaffacf4cf7", "class_name": "RelatedNodeInfo"}}, "text": "109  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nEastmond, Antony. Tamta\u2019s World: the Life and Encounters of a Medieval Noblewoman \nfrom the Middle East to Mongolia. Cambridge: Cambridge University Press, 2017.\n\nEl-Cheikh, Nadia Maria. Women, Islam, and Abbasid Identity. Cambridge: Harvard \nUniversity Press, 2015.\n\nGarso\u00efan, Nina. \u201cThe Arab Invasions and the Rise of the Bagratuni (640-884).\u201d In Armenian \nPeople from Ancient to Modern Times, edited by Richard Hovannisian. 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A. \u201cArabs, Arabias, and Arabic before Late Antiquity.\u201d Topoi 16, no. \n1 (2009): 277-332.\n\nMacKenzie, David Neil, Vladimir Minorsky, and Thomas Bois. \u201cKurds, Kurdist\u0101n.\u201d In EI2.\n\nMargoliouth, Jessie Payne. Supplement to the Thesaurus Syriacus of R. Payne Smith. \nOxford: Clarendon Press, 1927.", "start_char_idx": 146189, "end_char_idx": 148572, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d7e8daf6-aa97-4685-a79e-1092f13a727e": {"__data__": {"id_": "d7e8daf6-aa97-4685-a79e-1092f13a727e", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "740ccf29-a682-491f-9026-3cee4110245e", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "dcd4d8bb4d2b617bf55ef599aca725da624415c894e2aa2277cba15f0afaa37b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0e99f5c5-10c5-46b8-8614-172e49808966", "node_type": "1", "metadata": {}, "hash": "95c677c8c59842590a45a24ee25c9100ec2c625843640b758001c342e76be975", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  110\n\nMarkwart, Josef. Osteurop\u00e4ische und ostasiatische Streifz\u00fcge: ethnologische und historisch-\ntopographische Studien zur Geschichte des 9. und 10. Jahrhunderts (ca. 840-940). \nLeipzig: Weicher, 1903.\n\n\u2014\u2014\u2014. S\u00fcdarmenien und die Tigrisquellen nach griechischen und arabischen Geographen. \nVienna: Mechitharisten-Buchdruckerei, 1930.\n\nMinorsky, Vladimir. \u201cCaucasica IV.\u201d Bulletin of SOAS 15, no. 3 (1953): 504-29.\n\n\u2014\u2014\u2014. A History of Sharv\u0101n and Darband in the 10th\u201311th Centuries. Cambridge: Heffer, \n1958.\n\n\u2014\u2014\u2014. \u201cTranscaucasica.\u201d Journal Asiatique 217 (1930): 41-112.\n\nMorony, Michael. \u201cReligious Communities in Late Sasanian and Early Muslim Iraq.\u201d Journal \nof the Economic and Social History of the Orient 17, no. 2 (1974): 113-35.\n\nMottahedeh, Roy. Loyalty and Leadership in an Early Islamic Society. New York: I.B. Tauris, \n2001.\n\nMuyldermans, Joseph. \u201cUn proc\u00e9d\u00e9 hagiographique.\u201d Hand\u0113s Ams\u014dreay 40 (1926): 24-25.\n\nNirenberg, David. Communities of Violence: Persecution of Minorities in the Middle Ages. \nPrinceton, N.J.: Princeton University Press, 1998.\n\nPayne, Richard. \u201cAvoiding Ethnicity: Uses of the Ancient Past in Late Sasanian Northern \nMesopotamia.\u201d In Visions of Community in the Post-Roman World: The West, \nByzantium and the Islamic World, 300-1100, edited by Walter Pohl, Clemens Gantner, \nand Richard Payne. Burlington: Ashgate, 2012. 205-21.\n\nPenn, Michael Philip. Envisioning Islam: Syriac Christians and the Early Muslim World. \nPhiladelphia: University of Pennsylvania Press, 2015.\n\nPerry, John. \u201cTajik (i) the Ethnonym.\u201d In EIr.\n\nPitt-Rivers, Julian Alfred. The fate of Shechem: or, The politics of sex: essays in the \nanthropology of the Mediterranean. Cambridge: Cambridge University Press, 1977.\n\nPogossian, Zaroui. \u201cLocating Religion, Controlling Territory: Conquest and Legitimation in \nLate Ninth Century Vaspurakan and Its Interreligious Context.\u201d In Locating Religions: \nContact, Diversity, and Translocality, edited by Reinhold F. Glei and Nikolas Jaspert. \nLeiden: Brill, 2016. 173-233.\n\nRapp, Stephen. Studies in Medieval Georgian Historiography: Early Texts and Eurasian \nContexts. Leuven: Peeters, 2004.\n\nRedgate, A. E. \u201cMyth and Reality: Armenian Identity in the early Middle Ages.\u201d National \nIdentities 9, no. 4 (2007): 281-306.", "start_char_idx": 148576, "end_char_idx": 150925, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0e99f5c5-10c5-46b8-8614-172e49808966": {"__data__": {"id_": "0e99f5c5-10c5-46b8-8614-172e49808966", "embedding": null, "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-6999", "node_type": "4", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "09a40b3ba5b4121eb6570a3767368e373b7131556a8c702baaaeab2d6a7814d8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d7e8daf6-aa97-4685-a79e-1092f13a727e", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "bacbbd93855eb7db4cf2a0a29e1b68262bb9310b230d239ed6af47d2a2d246d4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "46757b05-1b21-4f13-9d9e-6d2d21677d62", "node_type": "1", "metadata": {}, "hash": "c1d964ef200a6113c108aadc92010ba461bbde6fa7f1a25dc72bf0e577ae3352", "class_name": "RelatedNodeInfo"}}, "text": "111  \u2022  Alison M. VAccA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nRets\u00f6, Jan. \u201cThe Earliest Arabs.\u201d Orientalia Suecana 38-39 (1990): 131-9.\n\nSafran, Janina M. Defining Boundaries in al-Andalus: Muslims, Christians, and Jews in \nIslamic Iberia. Ithaca: Cornell University Press, 2016.\n\nSavant, Sarah. \u201c\u2018Persians\u2019 in Early Islam.\u201d Annales islamologiques 42 (2008): 73-91.\n\nSchaeder, Hans Heinrich. \u201cT\u00fcrkische Namen der Iranier.\u201d In Festschrift Friedrich Giese, \nedited by Gotthard J\u00e4schke. Leipzig: Otto Harrassowwitz, 1941. 1-34.\n\nSegal, Judah Benzion. \u201cArabs in Syriac Literature before the Rise of Islam.\u201d Jerusalem \nStudies in Arabic and Islam 4 (1984): 98\u2013123.\n\nSizgorich, Thomas. Violence and Belief in Late Antiquity: Militant Devotion in Christianity \nand Islam. Philadelphia: University of Pennsylvania Press, 2014.\n\nSundermann, Werner. \u201cAn Early Attestation of the Name of the Tajiks.\u201d In Medioiranica: \nProceedings of the International Colloquium Organized by the Katholieke Universiteit \nLeuven from the 21st to the 23rd of May 1990, edited by Wojciech Skalmowski and \nAlois van Tongerloo. Leuven: Peeters, 1993. 163-73.\n\nSuny, Ronald Grigor. \u201cProvisional Stabilities: The Politics of Identities in Post-Soviet \nEurasia.\u201d Quarterly Journal: International Security 24, no. 3 (1999): 139-78.\n\nTalbi, Mohamed. \u201cMagh\u0101riba.\u201d In EI2.\n\nTer-\u0141evondyan, Aram. Arab Emirates in Bagratid Armenia. Translated by Nina Garso\u00efan. \nLisbon: Livraria Bertrand, 1976.\n\n\u2014\u2014\u2014. Arabakan amirayut\u2018yunner\u01dd Bagratunyac\u2018 Hayastanum. Erevan: Erevani hamalsarani \nhratarak\u010d\u2018ut\u2018yun, 1965.\n\n\u2014\u2014\u2014. \u201c\u2018Hayoc\u2018 i\u0161xan\u01dd\u2019 arabakan tirapetut\u2018yun \u017eamanaka\u0161r\u01f0anum.\u201d Patma-banasirakan \nHandes 2 (1964): 121-34.\n\nTesten, David. \u201cAn Early Reference to the Avars Reconsidered.\u201d The Annual of the Society \nfor the Study of Caucasia 6-7 (1994-6): 3-21.\n\nVacca, Alison. Non-Muslim Provinces under Early Islam: Islamic Rule and Iranian \nLegitimacy in Armenia and Caucasian Albania. Cambridge: Cambridge University \nPress, 2017.\n\nWalker, Paul. \u201cKut\u0101ma, Kalbids and Other Westerners: The Magh\u0101riba in Cairo.\u201d Alifb\u00e2: \nStudi arabo-islamici e mediterranei 22 (2008): 45-56.\n\nWebb, Peter. Imagining the Arabs: Arab Identity and the Rise of Islam. Edinburgh: \nEdinburgh University Press, 2016. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nConflict and Community in the Medieval Caucasus  \u2022  112\n\nYuzba\u0161yan, Karen. \u201cLes titres byzantins en Arm\u00e9nie.\u201d In L\u2019Arm\u00e9nie et Byzance: Histoire et \nCulture, edited by Nina Garso\u00efan. Paris: Sorbonne, 1996. 213-21.\n\nZorgati, Ragnhild Johnsrud. Pluralism in the Middle Ages: Hybrid Identities, Conversion, \nand Mixed Marriages in Medieval Iberia. New York: Routledge, 2012.", "start_char_idx": 150929, "end_char_idx": 153566, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "46757b05-1b21-4f13-9d9e-6d2d21677d62": {"__data__": {"id_": "46757b05-1b21-4f13-9d9e-6d2d21677d62", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0e99f5c5-10c5-46b8-8614-172e49808966", "node_type": "1", "metadata": {"identifier": "alusur-6999", "author": "Vacca, Alison M. ", "title": "Conflict and Community in the Medieval Caucasus", "date": "2017-11-15", "file": "alusur-6999.pdf"}, "hash": "15f3db4e3b2ae5853aaf90aa91d0e94ee0c386624a0eda2b1dc7e5dabce26e40", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6a028e67-8c93-4e27-ac39-9c79723fc675", "node_type": "1", "metadata": {}, "hash": "93d18c4647c085aa66f887d57ad1e54457dc14944675e2a241dac4ae14433412", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 113-140\n\nReflections on the Identity of the Arabian Conquerors  \nof the Seventh-Century Middle East\n\nRobeRt G. Hoyland\nInstitute for the Study of the Ancient World, \n\n New York University\n\n(rgh2@nyu.edu)\n\nIntroduction\n\nThis article began its life as a reply to some negative reviews of my book In God\u2019s Path: \nThe Arab Conquests and the First Islamic Empire (Oxford: Oxford University Press, 2015), \nin particular those by Fred Donner and Peter Webb. However, in the process of reflection I \nbecame more interested in the issues which underlay their reviews, especially the matter of \nthe identity of the key participants in the Arabian conquest of the Middle East. Both scholars \nhave written books which deal innovatively with this issue and which, despite their recent \ndate, have already had a substantial impact upon the field.1 This is due in part to the originality \nof their ideas and in part to the current enthusiasm for this topic, for, as Webb has recently \nobserved, \u201cthe study of communal identities in the early Muslim-era Middle East is perhaps \n\n1.  Donner articulates his theory in three works: \u201cFrom Believers to Muslims: Confessional Self-identity in \nthe Early Islamic Community,\u201d al-Abhath 50-51 (2002-03): 9-53; Muhammad and the Believers. At the Origins of \nIslam (Cambridge MA: Belknap Press, 2010); and his review of my In God\u2019s Path in Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): \n134-40. Webb presents his theory in his book Imagining the Arabs: Arab Identity and the Rise of Islam (Edinburgh: \nEdinburgh University Press, 2016), on which see Philip Wood\u2019s review in this issue of Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101; in his \nreview of my In God\u2019s Path: \u201cThe March of Islam\u201d, Times Literary Supplement, 13 March 2015, 24; and in the \narticle in the following footnote.\n\nAbstract\nThis paper offers some reflections on the nature of the identity of the seventh-century Arabian conquerors \nof the Middle East based on the author\u2019s own experience of writing about this topic in his book In God\u2019s Path \n(Oxford 2015). This subject has been considerably enlivened by the influential and provocative publications of \nFred Donner (Muhammad and the Believers, 2010) and Peter Webb (Imagining the Arabs, 2016). What follows \nis an attempt to respond to and engage with these publications and to offer some thoughts on how this debate \nmight productively move forward.\n\nmailto:rgh2%40nyu.edu", "start_char_idx": 47, "end_char_idx": 2451, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6a028e67-8c93-4e27-ac39-9c79723fc675": {"__data__": {"id_": "6a028e67-8c93-4e27-ac39-9c79723fc675", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "46757b05-1b21-4f13-9d9e-6d2d21677d62", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "cbab9ef65a1b94f3da6b9ec4d210579bfc65b1cf7386ad3e7f983edd9c7b9fd0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6af4d82a-0cc5-4126-9bfd-9ef28dba61bb", "node_type": "1", "metadata": {}, "hash": "29b93614bf52acf6e6b7c49313f9ad71fb3a56740a6018116bc4d4c03121505d", "class_name": "RelatedNodeInfo"}}, "text": "114  \u2022  RobeRt G. Hoyland\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nthe most direct pathway into the heart of pressing questions about the rise of Islam\u201d.2 What \nfollows is a discussion of their theories about the identity of the Arabian conquerors together \nwith some ideas of my own and replies to what I feel are misunderstandings of my position \nin In God\u2019s Path. Since the three of us have thought long and hard about this topic, it is to be \nhoped that it will be of some benefit to readers to see our different perspectives contrasted \nand compared.\n\nAlthough it is by now something of a ritual, it is necessary to highlight, for newcomers \nat least, the paucity of documentation coming from within the community of the prophet \nMuhammad in the first sixty years after his death in 632 CE, which makes it difficult to say \nanything concrete about this community\u2019s self-definition. It is not just that documents are \nfew, but also they are not really of the right sort (mostly they are army requisition notes, tax \ndemands, prayers and coin legends) to yield information on this topic.3 Inevitably this has led \nto a proliferation of theories about what was going on. It is crucial to bear in mind, though, \nthat all are to some extent speculative\u2014notwithstanding their purveyors\u2019 often assiduous \nprotestations to the contrary\u2014and the scraps of evidence that are deployed to underpin \nthem are open to different interpretations. For example, the most striking thing in the eyes \nof many is that Muhammad is not mentioned on any media until the 680s, but conclusions \nfrom that vary from the non-existence of Muhammad (Yehuda Nevo) to the ecumenical \nnature of early Islam (Fred Donner).4\n\n We do of course have voluminous accounts from Muslim authors of the ninth century \ntelling us exactly what Muhammad and his companions said and did throughout their lives, \nbut since these also serve as legal and moral proof texts there is good reason to be critical \nof their worth as historical texts.5 One solution offered in the past was to \u201cstep outside\u201d and \nuse non-Muslim sources that predate the crystallization of the official Muslim view of their \nsacred past in the second half of the eighth century.6 I adopted that solution myself for some \ntime, though also striving \u201cto bring out the parallels and similarities between the reports of \nMuslim and non-Muslim witnesses\u201d.7 However, I have become convinced in recent years that \n\n2.  \u201cIdentity and Social Formation in the Early Caliphate,\u201d in Routledge Handbook on Early Islam, ed. Herbert \nBerg (London and New York: Routledge, 2017), 129.\n\n3.  Jeremy Johns, \u201cArchaeology and the Early History of Islam: The First Seventy Years,\u201d Journal of the \nEconomic and Social History of the Orient 46 (2003): 411-36.\n\n4.  Yehuda Nevo and Judith Koren, Crossroads to Islam: The Origins of the Arab Religion and the Arab State \n(New York: Prometheus Books, 2003), esp. III.3. Donner promotes his ecumenical Islam theory in all three of his \nworks listed in note 1 above.\n\n5.  There is a huge literature on this topic, but arguably the best introductions to it are still Patricia Crone, \nSlaves on Horses: The Evolution of the Islamic Polity (Cambridge: Cambridge University Press, 1980), 3-17, and \nR.S. Humphreys, Islamic History: A Framework for Inquiry (Princeton: Princeton University Press, 1991), ch. 3.\n\n6.  Patricia Crone and Michael Cook, Hagarism: The Making of the Islamic World (Cambridge: Cambridge \nUniversity Press, 1977), 3. \n\n7.  Robert Hoyland, Seeing Islam as Others Saw It (Princeton: Darwin Press, 1997), 591. I would like to note \nhere that I did not write Seeing Islam in order to refute Hagarism, which some students have told me is a \ncommonly held opinion, but rather to penetrate deeper into the question of Islam\u2019s origins, with the idea that I \nwas going to find out the Truth of the matter (strange as that seems to my now cynical/wiser self), but certainly \nwith no sense that Hagarism was wrong.", "start_char_idx": 2454, "end_char_idx": 6417, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6af4d82a-0cc5-4126-9bfd-9ef28dba61bb": {"__data__": {"id_": "6af4d82a-0cc5-4126-9bfd-9ef28dba61bb", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6a028e67-8c93-4e27-ac39-9c79723fc675", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "c18f77e754ec83cf3bae58cfb128a7cec0b9aaabaf1fa540ce2f648e601dfb27", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b9cc1bce-c24c-48bc-9ed8-643d4d00eeb7", "node_type": "1", "metadata": {}, "hash": "be8757c775d33228a95f73713530cef1dfbb834c2280a81e67bd920c8c40430a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Reflections on the Identity of the Arabian Conquerors  \u2022  115\n\nthis approach is not really valid, since the two bodies of material are much more intertwined \nthan had previously been thought,8 and so I changed tack. As I put it in my introduction to \nIn God\u2019s Path:\n\nI do not want to champion non-Muslim sources over Muslim sources; indeed, it is my \nargument that the division is a false one. Muslims and non-Muslims inhabited the \nsame world, interacted with one another and even read one another\u2019s writings. In this \nbook the distinction I make is simply between earlier and later sources, and I favor the \nformer over the latter irrespective of the religious affiliation of their author (pp. 2-3).9\n\nFred Donner and Jens Scheiner failed to pick up on this change of stance in their reviews and \nit was also missed by Glen Bowersock in his recent book, who likewise assumed that I was \nfollowing my older position of distinguishing between non-Muslim and Muslim sources.10 In \nthe case of In God\u2019s Path, I chose instead to write according to the methods that a historian \nof any other civilization would employ, avoiding the usual sectarian approach of Islamic \nstudies and privileging early sources over later ones irrespective of whether they were \nby Muslims or non-Muslims. The pioneer of this approach was Lawrence Conrad, who has \ngreatly influenced my thinking, and it has recently been taken up by Antoine Borrut in his \nsophisticated discussion of the ways in which the later Umayyad caliphs were portrayed and \nremembered.11\n\nTerminology\n\nIf we are to investigate the identity of the members of the early Islamic community, we need \nto pay heed to the ways in which they referred to themselves and in which others referred \nto them. Of course, we have to be attentive to the fact that there was often a discrepancy \nbetween the two sets of terms, since outsiders to a group often apply labels to its members \nthat they would not use themselves and that they may reject as inaccurate or offensive. Given \nthat my book In God\u2019s Path was aimed at a non-expert audience, I decided to use the widely \naccepted terms Arab and Muslim, but, as I acknowledge, there are problems with this:\n\nBoth terms [Arab and Muslim] are to some degree inaccurate, since the conquerors \nwere neither all Arabs nor all Muslims, and the meaning of both terms was in any case \n\n8.  Noted in my Theophilus of Edessa\u2019s Chronicle and the Circulation of Historical Knowledge in Late Antiquity \nand Early Islam (Liverpool: Liverpool University Press, 2011), 26-32.\n\n9.  My source appendix on pages 231-33 sometimes harked back to my earlier stance, as unfortunately an \nunrevised version of it was used in the final text.\n\n10.  Donner, \u201cReview of In God\u2019s Path,\u201d 135; Jens Scheiner, \u201cReflections on Hoyland\u2019s In God\u2019s Path,\u201d \nBustan: The Middle East Book Review 7 (2016): 25-26; Glen Bowersock, The Crucible of Islam (Cambridge MA: \nHarvard University Press, 2017), 5. Not appreciating my intention, Donner and Scheiner censure me for not \nacknowledging those who had advocated using non-Muslim sources before me.\n\n11.  Conrad already advocated this approach in his \u201cTheophanes and the Arabic Historical Tradition: Some \nIndications of Intercultural Transmission,\u201d Byzantinische Forschungen 15, 1990, 1-44). See Antoine Borut, Entre \nm\u00e9moire et pouvoir. L\u2019espace syrien sous les derniers Omeyyades et les premiers Abbasides (Leiden: Brill, 2011), \nwhich discusses this exact point on pages 137-66.", "start_char_idx": 6421, "end_char_idx": 9930, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b9cc1bce-c24c-48bc-9ed8-643d4d00eeb7": {"__data__": {"id_": "b9cc1bce-c24c-48bc-9ed8-643d4d00eeb7", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6af4d82a-0cc5-4126-9bfd-9ef28dba61bb", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "dc481e9106ed066109cbcbc98b5bec130bba23f4ec7a556d51bdc49fd3be41e1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aa5fb85b-4067-46fe-b8b4-110ac482c824", "node_type": "1", "metadata": {}, "hash": "344ffb80152927165303192c9ea5c97e0df91fe96fdf75565a16842258f31551", "class_name": "RelatedNodeInfo"}}, "text": "116  \u2022  RobeRt G. Hoyland\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nevolving in the immediate aftermath of the conquests (p. 5).12\n\nMoreover, though these two terms are the usual ones employed by ninth-century Muslim \nauthors to designate the followers of Muhammad and the Arabian conquerors of the Middle \nEast, they only feature very rarely in our surviving seventh-century texts. So what did the \nearly conquerors call themselves?\n\nThe Conquerors as Non-Confessional Believers\n\nDonner dislikes use of the terms \u201cMuslim\u201d and \u201cIslam\u201d for Muhammad\u2019s time and the first \ndecades thereafter because he feels it is wrong to assume that \u201cIslam from its earliest days \nconstituted a separate religious confession distinct from others.\u201d13 This is true inasmuch as \nit certainly cannot be what Muhammad had wanted to achieve. The Qur\u02bean makes it clear \nthat he believed that there had only ever been one true religion (d\u012bn al-\u1e25aqq)\u2014Christianity \nand Judaism were simply the result of people introducing false doctrines into it\u2014and he was \nnow calling on everyone to return to the original pure form that had been conveyed by all \nGod\u2019s messengers from Adam to himself. As the Qur\u02bean says, \u201cwith regard to religion we have \nprescribed for you what we entrusted to Noah, and what we have imparted to you is (the \nsame as) what we entrusted to Abraham, Moses and Jesus: uphold the (one true) religion and \ndo not become divided over it\u201d (42:13). So Muhammad was not trying to devise a new creed. \nMany of his contemporaries, of course, disagreed and regarded him as an innovator, but this \nis a very common experience for would-be religious reformers: they preach a return to the \ntrue form of the faith, their reform program is rejected and their followers are repudiated \nby the mainstream, which means that these followers, if they hold firm to the reformer\u2019s \nutterings, will end up by giving rise to a new sect rather than reforming the old faith. This is \nwhat happened in the case of Jesus, Luther, Mirza Ghulam Ahmad and many others.14\n\nThe ur-monotheism preached by Muhammad, by the very fact that it was, in his eyes, the \nonly true faith of all mankind, was in this sense free of all sectarian divisions, or as Donner \nputs it: \u201cindependent of confessional identities.\u201d15 Muhammad wished to bring together \nunder one umbrella all those who would affirm the oneness of God and the imminence of \nthe Day of Judgement and who were prepared to live piously.16 This is unproblematic. It is \n\n12.  To get round this problem of the evolution of the term Muslim some modern scholars coin new terms; \ne.g. Aziz al-Azmeh, Muslim Kingship: Power and the Sacred in Muslim, Christian and Pagan Politics (London: \nI.B. Tauris, 1997), 63 (proto-Muslim), and id., The Times of History: Universal Topics in Islamic Historiography \n(Budapest: Central European University, 2007), 102 (palaeo-Muslim).\n\n13.  Donner, \u201cFrom Believers to Muslims,\u201d 9.\n14.  There is a slight complication in Muhammad\u2019s case in that we do not really know the nature of the \n\nreligion in which he was raised.\n15.  Donner, \u201cFrom Believers to Muslims,\u201d 11.\n16.  Possibly for apocalyptic reasons, i.e. an ingathering of mankind under one religious banner in time for \n\njudgement day, as is argued by Donner (Donner, \u201cFrom Believers to Muslims,\u201d13). However, it is difficult to \ndistinguish in our sources between eschatological speculation (continual and ubiquitous; see chapter 8 of my \nSeeing Islam) and apocalyptic action, i.e. a decision that we must act now to be ready for the imminent End. \nFor an excellent recent argument in favor of the latter in the case of Muhammad\u2019s community, see Stephen", "start_char_idx": 9934, "end_char_idx": 13579, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aa5fb85b-4067-46fe-b8b4-110ac482c824": {"__data__": {"id_": "aa5fb85b-4067-46fe-b8b4-110ac482c824", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b9cc1bce-c24c-48bc-9ed8-643d4d00eeb7", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "8aaf0d665355ea1590ce8205816dea7a44725c81fb4bf8e5e5a2678d66dd19bf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7d49a7aa-5482-41b7-aae1-7d68b54d6e45", "node_type": "1", "metadata": {}, "hash": "f5e8a461983f4940fe183d833e726185d0e32e22ef2f50b8a735c4cd89b3a8b4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Reflections on the Identity of the Arabian Conquerors  \u2022  117\n\neasy to believe that Muhammad was happy to welcome everyone to his new community\u2014\nIslam still today has a strong missionary component to it and accepts all comers without \nrestriction.17 Moreover, it was increasingly taken as a given in the Late Roman world that \nthere was only one true religion and that it was the same religion that had been imparted by \nGod to Abraham. As Paul the Apostle put it in his letter to the Galatians, \u201cthe believers (those \nof belief) are children of Abraham\u201d (3:7). Paul\u2019s attitude towards the Jews is similar to that \nof Muhammad vis-\u00e0-vis Jews and Christians: they are still children of Abraham, it is just that \nthey are \u201cdisobedient children for rejecting Jesus as the Christ\u201d.18 Interestingly, Paul also has \na universalist view of \u201cthe faith of Abraham\u201d (Romans 4:16), emphasizing that it is belief in \nChrist that saves (\u201cthe righteous will live by faith\u201d, Galatians 3:11), not practice of the law, \nand in this respect \u201cthere is neither Jew nor Gentile, neither slave nor free, nor is there male \nand female, for you are all one in Christ Jesus\u201d (Galatians 3:28).\n\nHowever, Donner throws in an extra ingredient which would make Muhammad\u2019s \ncommunity unusual: \u201cBelievers could be members of any one of several religious confessions\u2014\nChristians or Jews19 for example\u2014if the doctrines of their religious confession were consonant \nwith strict monotheism and not too inimical to the Believer\u2019s other basic ideas.\u201d20 So within \nMuhammad\u2019s community, says Donner, there were Jews and Christians who continued to be \nJews and Christians, following their own customs and laws, but acknowledging Muhammad \nas \u201cthe community\u2019s supreme political authority.\u201d21 The idea is interesting, but is it backed \nup by the evidence? No source actually specifies an individual who was in this situation,22 but \ndoes the Qur\u02bean allow for this eventuality? Let us have a look, beginning with the Qur\u02beanic \nverse that Donner regards as a clear support of his thesis:\n\nThose who believe, and Jews and Sabians and Christians\u2014those who believe in God and \nthe Last Day and who act righteously\u2014will have no fear and shall not grieve (on the \nDay of Judgement) (5:69)\n\nShoemaker, \u201c\u2018The Reign of God Has Come\u2019: Eschatology and Empire in Late Antiquity and Early Islam,\u201d Arabica \n61 (2014): 514-58.\n\n17.  In the fourteenth century, for example, Ibn Khald\u016bn wrote: \u201cIn the Muslim community, the holy war is a \nreligious duty, because of the universalism of the (Muslim) mission and (the obligation to) convert everybody to \nIslam either by persuasion or by force\u201d (The Muqaddimah, tr. Franz Rosenthal, Princeton: Princeton University \nPress, 1958, 473 = I.3.31).\n\n18.  Jeffrey Siker, Disinheriting the Jews: Abraham in Early Christian Controversy (Louisville KY: Westminster/\nJohn Knox Press, 1991), 13.\n\n19.  It is a moot question whether Jews at this time would have thought in terms of being a believer\u2014was \nnot being a Jew the key to salvation rather than being a believer? (See Menachem Kellner, Must a Jew Believe \nAnything (Oxford: Littman Library, 1999)\u2014my thanks to Adam Silverstein for this reference)\u2014but I leave that \naside for the purposes of this article.\n\n20.  Donner, \u201cFrom Believers to Muslims,\u201d 11.\n21.  Donner, \u201cFrom Believers to Muslims,\u201d 16.\n22.  Donner points to people who worked in the conquerors\u2019 administration or spoke positively about them, \n\nbut as Patricia Crone observes in her review of Donner\u2019s book, \u201cevidence for warm attitudes and collaborators \nis not evidence for full integration without conversion\u201d (\u201cAmong the Believers,\u201d Tablet, August 10, 2010:  \nhttp://www.tabletmag.com/jewish-news-and-politics/42023/among-the-believers, paragraph 5).", "start_char_idx": 13584, "end_char_idx": 17365, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7d49a7aa-5482-41b7-aae1-7d68b54d6e45": {"__data__": {"id_": "7d49a7aa-5482-41b7-aae1-7d68b54d6e45", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aa5fb85b-4067-46fe-b8b4-110ac482c824", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "33c2f28ee8a8951a3e9037373107b103c6f550de482caca479d3c28296dc9638", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a6897cdb-07b3-4d87-844d-0328f519f8e9", "node_type": "1", "metadata": {}, "hash": "26c1cf1babd8bc5c2d8ada143a9b22a58b9d4d9188822ff288d739f4f882da26", "class_name": "RelatedNodeInfo"}}, "text": "http://www.tabletmag.com/jewish-news-and-politics/42023/among-the-believers\n\n\n118  \u2022  RobeRt G. Hoyland\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nOne could interpret this for or against Donner, since on the one hand, \u201cthose who believe\u201d \nare distinguished from Jews, Sabians and Christians, intimating an awareness of confessional \nboundaries, but, on the other hand, they are categorized together with Jews, Sabians and \nChristians in respect of their common belief in God and the Last Day, their righteous behavior \nand an implication of easy entry into heaven.23 Thus, although it is not made explicit in \nwhat way other monotheist groups related to Muhammad\u2019s community in this world, they \ncertainly would appear to be on a par with Muhammad\u2019s community in the next world, \nsharing equally in the benefits of the afterlife. As 5:65 says: \u201cIf the people of the book believe \nand are god-fearing we shall efface their evil deeds and admit them to the gardens of bliss\u201d. \nThis implies, says Donner, that, in the Qur\u02beanic view, \u201cproper piety, avoidance of sinful \nbehavior, is what saves, alongside a basic abstract belief in one God and the Last Day\u201d and \nconsequently \u201cit is virtually immaterial to which monotheism community one belongs.\u201d24 \nThis is nicely illustrated by 2:111-112, which first quotes what the people of the book say: \n\u201cOnly those who are Jews and Christians will enter paradise\u201d and then contrasts it with the \nQur\u02bean\u2019s own position: \u201cRather whoever submits before God and is virtuous will have his \nreward with his Lord, they shall have no fear and shall not grieve.\u201d\n\nChristians and Jews could, therefore, continue on in their faith as long as they did not \ndo anything that violated the core tenets of the original monotheism and as long as they \nproperly followed the message that God had addressed specifically to them: \u201cIf they uphold \nthe Torah and the Gospel and what has been sent down to them from their Lord, they will eat \n(the fruits of paradise) that are above them and below their feet\u201d (5:66).25 Donner postulates \nthat \u201cthose individuals among the ahl al-kit\u0101b who embrace right belief and right action will \nbe welcomed among the believers,\u201d26 and the Qur\u02bean does frequently emphasize that these \ntwo qualities will provide succor on the Day of Judgement:\n\nWhoever follows my guidance will have no fear and shall not grieve (2:38) \nWhoever believes and is righteous will have no fear and shall not grieve (6:48) \nWhoever is God-fearing and is righteous will have no fear and shall not grieve (7:35) \nAs for he who believes and does good he will have the finest recompense (18:88)\nWhoever says our Lord is God and is upright will have no fear and shall not  \ngrieve (46:13)\n\nHowever, even if Muhammad allowed Jews and Christians to join his non-confessional form \nof monotheism, it does not mean that many of them did so. The Qur\u02bean seems to suggest that \n\n23.  The verse is repeated at 2:62 with the addition of \u201cthey will have their reward with their Lord\u201d. Another \nlist has: Believers, Jews, Sabians, Christians, Magians and Associators (alladh\u012bna ashrak\u016b), and this time it is \nsaid that God will distinguish between them on Resurrection Day (22:17)\u2014presumably the Magians and the \nAssociators do not get an easy entry into heaven. Note that the expression \u201cwill have no fear and shall not \ngrieve\u201d is particular to these expressions about the rewards for virtuous believers (see below) and seems to \nimply that all will go well for them on Judgement Day.\n\n24. Donner, \u201cFrom Believers to Muslims,\u201d 20.\n25.  Though note that the Qur\u02bean only ever talks about the situation of righteous Jews and Christians in the \n\nnext life, never in this life.\n26.  Donner, \u201cFrom Believers to Muslims,\u201d 21.", "start_char_idx": 17367, "end_char_idx": 21088, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a6897cdb-07b3-4d87-844d-0328f519f8e9": {"__data__": {"id_": "a6897cdb-07b3-4d87-844d-0328f519f8e9", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7d49a7aa-5482-41b7-aae1-7d68b54d6e45", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "7db243f5408ebf425e3060657d10f35539588c59acd57505fd786515f8bea41f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b636f515-10be-4d91-b6b6-b8889238eaab", "node_type": "1", "metadata": {}, "hash": "2a494d7f6f4e1f953be8b7f970ee1defb2178b40af07bfeb07d27eb8e7d4caa7", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Reflections on the Identity of the Arabian Conquerors  \u2022  119\n\nonly a few of them accepted the call, while most of their co-religionaries were dismissive. \nSometimes this is stated only briefly: \u201cAmong them is a moderate community (umma \nmuqta\u1e63ida), though most of them act evilly\u201d (5:66); \u201cAmong them are believers, but most of \nthem are wicked\u201d (3:110); \u201cthey (the Jews) do not believe except for a few\u201d (4:46). Occasionally \nit is set out at length: \u201cAmong the people of the book is an upright community; they recite \nGod\u2019s revelations through the night, prostrate, believe in God and the Last Day, command \ngood and prohibit evil, are quick to do good things and are righteous\u201d (3:113-114). It is often \nargued that these were Judaeo-Christians of one sort or another,27 but it may be that they \nwere regular Christians who decided to accept Muhammad\u2019s Christological position.28\n\nTwo conditions for membership of Muhammad\u2019s community perhaps limited its appeal. \nThe first was submission to Muhammad as head of the community, for discussion of which \nsee the next section below. The second condition was a strict monotheism that allowed no \nroom for any divine entities besides God; Muhammad\u2019s strongly anti-Trinitarian stance, in \nparticular, would have posed a problem for any orthodox Christian. The opposite of believers \nare deniers (k\u0101fir\u016bn) and the Qur\u02bean makes it abundantly clear that those who say that God \nis \u201cthe Messiah son of Mary\u201d or \u201cthe third of three\u201d or that Jesus was a son of God are very \ndefinitely deniers and not believers (e.g. 5:17: \u201cThose who say that God is Christ son of Mary \nhave certainly disbelieved\u201d). What they had to do is spelled out in verse 4:171: \u201cO people \nof the book, do not exceed proper bounds in religion and speak only the truth about God. \nThe Messiah, Jesus son of Mary, was only a messenger of God and His word, which He cast \ninto Mary [...] so believe in God and His apostles and do not say \u2018three\u2019; desist (from that), \nit will be better for you.\u201d Donner takes this to mean that Christians were \u201cseen as suitable \nfor \u2018rehabilitation\u2019 and inclusion among the believers.\u201d29 This seems reasonable, but surely \nonly in the way that you can join most religious groups, namely by disavowing your former \nincorrect beliefs, in this case the Trinity. Donner adds a couple of extra mitigating factors \nregarding \u201cpassages that seem to contradict our hypothesis\u201d, namely that \u201cthese particular \nQur\u02beanic verses were not widely known among the Believers\u201d or that the Believers were \nhappy to live with the contradictions between the false doctrines of the people of the book \namong them and the Qur\u02beanic doctrines.30 Yet Christian Trinitarian views were diametrically \nopposed to the original monotheism that Muhammad sought to revive, and both were core \nbeliefs to the respective communities, so it is hard to see how they could pass unnoticed or \nbe disregarded.\n\nAn illustration of how non-Muslim cooperation with Muhammad could have worked \nis illustrated by a document that is commonly known as the \u201cConstitution of Medina\u201d. It \nmarks the foundation of Muhammad\u2019s polity and is widely considered to have been faithfully \n\n27.  Most recently see Patricia Crone, \u201cJewish Christianity and the Qur\u02bean,\u201d Journal of Near Eastern Studies 74 \nand 75 (2015 and 2016): 225-53 and 1-21. This option is then seen as explaining the origin of some of Muhammad\u2019s \nChristological doctrines (a prophet but not son of God, not crucified, preached to the Israelites etc).\n\n28.  Of course, Christians who adopted Muhammad\u2019s anti-Trinitarian position would have run the risk of \nexcommunication from their own community.\n\n29.  Donner, \u201cFrom Believers to Muslims,\u201d 26.\n30.  Donner, \u201cFrom Believers to Muslims,\u201d 26-28.", "start_char_idx": 21092, "end_char_idx": 24873, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b636f515-10be-4d91-b6b6-b8889238eaab": {"__data__": {"id_": "b636f515-10be-4d91-b6b6-b8889238eaab", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a6897cdb-07b3-4d87-844d-0328f519f8e9", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "228602610be47d6c161270116c8290a40c7b4505e455acaa27ebfd33c19c6960", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "217839b1-4fdd-45bb-8285-9806c5c04fb7", "node_type": "1", "metadata": {}, "hash": "f86ee15cfdc38ae4246afb89b5db5e6cb6efb2ab8990a796978a692fbb1c089c", "class_name": "RelatedNodeInfo"}}, "text": "120  \u2022  RobeRt G. Hoyland\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\ntransmitted and to be what it says it is, namely \u201ca writing from the prophet Muhammad \nbetween the Believers and the Muslims of Quraysh and Yathrib, and those who follow them, \njoin with them and fight alongside them\u201d.31 Those who adhere to this document are \u201ca single \ncommunity (umma w\u0101\u1e25ida) to the exclusion of the (other) people\u201d (\u00a71) and for them \u201cthe \ninner part (jawf) of Yathrib (i.e. Medina) is sacred\u201d (\u00a749).32 Each clan is still responsible \nfor its own affairs, but \u201cthey help one another against whoever fights the people (who are \nsignatories) of this document\u201d (\u00a745), and God and Muhammad are the arbiters for all parties \n(\u00a7\u00a726, 52). Importantly for Donner, among its adherents are the Jews who are specifically \ncatered for in a number of clauses. As I noted back in 1995, the document seems to have been \n\u201cmeant as a blueprint for a politico-religious community, uniting Muslims and Jews under \nthe protection of God (dhimmat All\u0101h) so that they might fight\u201d God\u2019s enemies.33 However, \nits purpose is not to advocate a non-confessional form of monotheism, but simply to say that \nconfessional differences should be put aside (\u201cthe Jews have their religion and the Muslims \nhave their religion\u201d, \u00a728) so that all efforts could be directed towards fighting the unbelievers. \nA unifying formula is advanced that all parties could agree to: a believer is \u201che who has \naffirmed what is in this document and believes in God and the Last Day\u201d (\u00a725). Although \nsignatories are most frequently designated as \u201cbelievers\u201d (32 times), the terms \u201cMuslim\u201d (3 \ntimes) and \u201cJew\u201d (6 times, excluding the term \u201cJews of Ban\u016b...\u201d) are used, which suggests \nsome distinctions are made within the overall category of believers. Again one could take this \nas for or against Donner\u2019s theory. The participants in the Constitution of Medina could be \npart of a grand a-confessional religious movement, but it could also be argued that what the \nConstitution shows is that Muhammad had formed a community of \u201cMuslims\u201d/\u201csubmitters \n(to the One God)\u201d and that he was willing to enter into military pacts with other monotheist \ncommunities for the sake of the greater purpose of defeating ungodly opponents. In either \ncase, though, Donner is right that belief in one God and the imminent reality of the Last \nDay was a key component of the identity of the members of Muhammad\u2019s community, who \nreferred to one another as \u201cbelievers\u201d.\n\nThe Conquerors as Muhammadans\n\nBoth Christian and Muslim scholars who strove to categorize religious groups would \ntypically name them after their founder (e.g. Bardaisanites, Marcionites, Lutherans, Calvinists, \nAzraqites, Ibadites, Zaydis, Ahmadis, etc). For at least four centuries European scholars did the \n\n31.  The sense of the phrase \u201cthe Believers and the Muslims\u201d is unclear (perhaps a hendiadys), and Donner\u2019s \nexplanation (Donner, \u201cFrom Believers to Muslims,\u201d 33) that Believers = believing Jews + Muslims is not very \nsatisfying (if \u201cbelievers\u201d comprise both Jews and Muslims, there would be no need to say \u201cand the Muslims\u201d). \nThe Constitution also mentions \u201cthe muh\u0101jir\u016bn of Quraysh\u201d (\u00a73) with no hint that this group overlaps with the \nBelievers and/or Muslims.\n\n32.  The paragraph numbering is that of Michael Lecker, The Constitution of Medina: Muhammad\u2019s First \nLegal Document (Princeton: Darwin Press, 2004), who provides text, translation and commentary and cites \nearlier literature. For a more recent study see Sa\u00efd Arjomand, \u201cThe Constitution of Medina: A Socio-Legal \nInterpretation of Muhammad\u2019s Acts of Foundation of the Umma,\u201d International Journal of Middle East Studies \n41 (2009): 555-75.\n\n33.  \u201cSebeos, the Jews and the Rise of Islam,\u201d Muslim-Jewish Relations 2 (1995): 94.", "start_char_idx": 24877, "end_char_idx": 28662, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "217839b1-4fdd-45bb-8285-9806c5c04fb7": {"__data__": {"id_": "217839b1-4fdd-45bb-8285-9806c5c04fb7", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b636f515-10be-4d91-b6b6-b8889238eaab", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "79966a686870d790127623629770c8b28a4ae4a5c600b1d3be5b5f09013d00a6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7e1f0ce7-b19a-4814-ad89-0fb75951cd0e", "node_type": "1", "metadata": {}, "hash": "b5344149744310929c782c80aba6d5f6e617f2d0e970d9d5a46c34604f33dea3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Reflections on the Identity of the Arabian Conquerors  \u2022  121\n\nsame thing and frequently referred to believers in Muhammad\u2019s mission as Muhammadans.34 \nIt was dropped out of respect to Muslims, who objected that they followed God, not a man. \nI would certainly not recommend re-adopting it, but the term does serve to remind us that \nacceptance of Muhammad\u2019s mission was one of the key defining features of Islam from its \nfirst days. Our earliest Christian witnesses to the conquests, from the late 630s onwards, \ndescribe the conquerors with reference to Muhammad.35 And the north Mesopotamian monk \nand chronicler John bar Penk\u0101y\u0113, who states that he is writing in the year 687, makes clear \nthe importance of Muhammad to his followers, calling him their \u201cguide\u201d and \u201cinstructor\u201d \nand asserting that \u201cthey kept to the tradition of Muhammad [...] to such an extent that they \ninflicted the death penalty on anyone who was seen to act brazenly against his laws\u201d.36\n\nBoth the Qur\u02bean and the Constitution of Medina reinforce this view of Muhammad, that \nhe was supreme arbiter and leader of his community. Both make the point that if members \nhave a disagreement, they should defer to the judgment of Muhammad.37 A number of times \nthe Qur\u02bean states that \u201cthe Believers are those who believe in God and His messenger\u201d (24:62, \n49:15), commands its audience to \u201cbelieve in God and His messenger\u201d (4:136, 7:158, 57:7, 64:8), \nwarns that God\u2019s enemies are those who \u201cdisbelieve in God and His messenger\u201d (9:81, 9:84, \n48:13), and urges its members to \u201cfight those who do not believe in God and the Last Day \nand who do not forbid what God and His messenger have forbidden\u201d (9:29). And occasionally \nthe simple promises of reward to those who believe and behave are extended to include \nallegiance to Muhammad; e.g. \u201cWhoever of you is obedient to God and His messenger and \ndoes good will be brought his reward\u201d (33:31). This is of course pretty much in line with \nthe standard Muslim confession of faith\u2014\u201cI witness that there is no god but God and that \nMuhammad is His messenger\u201d, the first step in becoming a Muslim since at least the eighth \ncentury. It is true that other verses say only that believers were those who believed in God \nand the Last Day and do not mention Muhammad, as pointed out by Donner,38 but that just \ngoes to show that none of these elements were as yet formalized into a rigid creed, so we \ncannot justifiably favor some elements over others.\n\nDonner seeks to play down Muhammad\u2019s status, especially his role as a prophet, since he \nworries that this would give Muhammad\u2019s community greater confessional distinctiveness.39 It \nis nevertheless evident from the Qur\u02bean\u2019s own testimony that many did find this membership \ncriterion too much for them and they rejected Muhammad\u2019s role as a messenger for a \nvariety of reasons, such as fear that he was some sort of sorcerer (14:47, 25:8, 26:153, 26:185,  \n\n34.  Probably the last two major Western academics to do so were H.A.R. Gibb (d. 1971): Mohammedanism: \nAn Historical Survey (Oxford: Oxford University Press, 1949), and Joseph Schacht (d. 1969): The Origins of \nMuhammadan Jurisprudence, (Oxford: Clarendon Press, 1950).\n\n35.  See my \u201cThe Earliest Christian Writings on Muhammad: An Appraisal,\u201d in The Biography of Muhammad: \nThe Issue of the Sources, ed. Harald Motzki (Leiden: Brill, 2000), 277 n. 6 (\u201ca prophet who has appeared with \nthe Saracens\u201d), 277-78 (the \u1e6dayy\u0101y\u0113 d-M\u1e25m\u1e6d); and two longer descriptions come in the 660s\u2014the Khuzistan \nChronicle and Sebeos (ibid., 278 and 283)\u2014that make Muhammad the leader and instigator of the conquerors.\n\n36.  Ibid., 284.", "start_char_idx": 28666, "end_char_idx": 32338, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7e1f0ce7-b19a-4814-ad89-0fb75951cd0e": {"__data__": {"id_": "7e1f0ce7-b19a-4814-ad89-0fb75951cd0e", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "217839b1-4fdd-45bb-8285-9806c5c04fb7", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "92b2e48f584d71b9fdfcfef5c96533535850935dbc9d8c25eab2d66208e32f33", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "06fe7383-44d3-4cfd-82b1-53f014cb196e", "node_type": "1", "metadata": {}, "hash": "1e6616060f85e7ab588413c7f5311b8a891872b283f536869f2a080b00aab899", "class_name": "RelatedNodeInfo"}}, "text": "36.  Ibid., 284.\n37.  Qur\u02bean 4:65; Constitution of Medina, \u00a7\u00a726, 52.\n38.  Donner, \u201cFrom Believers to Muslims,\u201d 38.\n39.  Donner, \u201cFrom Believers to Muslims,\u201d 34-44.\n\n\n\n122  \u2022  RobeRt G. Hoyland\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n30:58, 46:7), or that he could not be genuine since only angels brought down messages from \nGod.40 Nevertheless, the Qur\u02bean does make Muhammad say that \u201cI am only a man like you\u201d, \nit is just that \u201cit was revealed to me that your God is one God\u201d (41:6), and so there was no \nbig gulf that separated him from ordinary mortals. Moreover, accepting him did not require \nrejecting any of the previous prophets and warners that God had sent to mankind, which in \nthe Qur\u02bean\u2019s inclusivist worldview was a particularly long line-up, comprising figures like \nAdam, Noah, Lot and Job, and a couple of Arabian characters (Hud and Salih), as well as the \nA-listers Abraham, Moses and Jesus.\n\nA big change in the status of Muhammad for his community is heralded by three Arab-\nSasanian dirhams on the margin of which is inscribed a truncated Muslim profession of faith: \n\u201cIn the name of God, Muhammad is the messenger of God\u201d. All were minted at B\u012bsh\u0101p\u016br in \nF\u0101rs and bear the usual imperial bust on the obverse and a Sasanian fire-altar on the reverse. \nTwo of them are dated to the years 66 and 67, which in the Hijri era correspond to 685-86 \nand 686-87 CE, and the issuing authority is named as \u02bfAbd al-Malik ibn \u02bfAbd All\u0101h. He was \nmarried to the sister of the would-be-caliph Ibn al-Zubayr, and his brother was entrusted \nwith the governorship of S\u012bst\u0101n by Ibn al-Zubayr\u2019s brother in AH 66. The earliest attested \nIslamic profession of faith, therefore, comes from the party of Ibn al-Zubayr, the rival to \n\u02bfAbd al-Malik (685-705 CE). The contemporary north Mesopotamian monk John bar Penk\u0101y\u0113 \nsays of him that \u201che had come out of zeal for the House of God,\u201d and so it was presumably \nto bolster his religious claims that he placed the name of Muhammad on his coins. \u02bfAbd \nal-Malik, once he had triumphed over Ibn al-Zubayr and all other contenders, decided to take \nover this idea, though prefacing it with \u201cthere is no god but God\u201d, thus making the confession \nof faith that is still used today.41\n\nThe Conquerors as Emigrants (Muh\u0101jir\u016bn)\n\nThe most substantial corpus of seventh-century material that we possess are the numerous \npapyri related to the local Arab administration in Egypt, which start from 21/642. The new \narmies had not only to be paid, but also to be fed, housed and equipped, which led to a flurry of \ndocumentation as demand notes were dispatched and receipts were issued for a wide variety \nof goods, such as grain, oil, fodder, blankets, saddles and horses. Most of these texts are \nwritten in Greek and a number of them refer to the conquerors as magaritai (or m\u014dagaritai), \nwhich is matched by the appearance of the term mhaggr\u0113 (or mhaggr\u0101y\u0113) in Syriac literary \ntexts from the 640s onwards. Both terms are evidently intended to convey the Arabic word \n\n40. A point discussed by Patricia Crone, \u201cAngels versus Humans as Messengers of God,\u201d in Revelation, \nLiterature, and Community in Late Antiquity, eds. P. Townsend and M. Vidas (T\u00fcbingen: Mohr Siebeck, 2011), \n315-36.\n\n41. This point is made and discussed in Hoyland, Seeing Islam, 550-52.", "start_char_idx": 32322, "end_char_idx": 35609, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "06fe7383-44d3-4cfd-82b1-53f014cb196e": {"__data__": {"id_": "06fe7383-44d3-4cfd-82b1-53f014cb196e", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7e1f0ce7-b19a-4814-ad89-0fb75951cd0e", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "e83858fdd9439d845bcf7cab77a8655fe660184a1c1a8ceadccfca0a8fda2597", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ecbc602d-ba32-4cfb-a99f-d35500aa992c", "node_type": "1", "metadata": {}, "hash": "e7808e644ce3ec4a4e748f5354557708a517b08812ec5290cda5291b03910130", "class_name": "RelatedNodeInfo"}}, "text": "This point is made and discussed in Hoyland, Seeing Islam, 550-52. Donner\u2019s claim that \u201cthe earliest \ndocumentary attestations of the shah\u0101da found on coins, papyri and inscriptions dating before about 66/685, \ninclude only the first part of the later \u2018double shah\u0101da\u2019: \u2018There is no god but God\u2019\u2014Muhammad is not yet \nmentioned\u201d (Donner, Muhammad and the Believers, 112; also Donner, \u201cFrom Believers to Muslims,\u201d 47) is \nincorrect. The creedal statement \u201cMuhammad is the messenger of God\u201d is attested in our extant documentary \nrecord before the statement \u201cthere is no god but God\u201d.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Reflections on the Identity of the Arabian Conquerors  \u2022  123\n\nmuh\u0101jir, which features in the Qur\u02bean and the Constitution of Medina.42 Crone and Cook take \nit to be the earliest self-identifier of the conquerors, and they became interested in it for its \nBiblical allusions: Hagar and Hijra (i.e. Exodus), which in their view cast the conquerors \u201cas \nHagarene participants in a hijra to the promised land\u201d.43 In the Qur\u02bean it is often linked with \njihad, both being conducted \u201cin God\u2019s path\u201d, and in early Arabic poetry it means those who \naccept to leave tribal life to settle in a garrison city in order to participate in the conquests. \nIt becomes contrasted with and opposed to the idea of ta\u02bfarrub, returning to desert life, or \nto the person of the nomad (bad\u016b or a\u02bfr\u0101b\u012b), who continues to lead a carefree existence as a \ndesert pastoralist, shirking his duty to fight for God\u2019s kingdom on earth. This clash of values \nis frequently encountered in verse, as when one poet worries that his beloved \u201cis alarmed by \nthe remnants of nomadism in a garrisoned soldier (a\u02bfr\u0101biyya f\u012b muh\u0101jir)\u201d, and in the terse \nstatement of one early governor of Iraq that \u201ca muh\u0101jir is never a nomad (laysa bi-a\u02bfr\u0101b\u012b).44\n\nThe word has the meaning, then, of both soldier and settler, but to the conquered peoples \nit simply served as a label for the conquering armies, and in the rare cases that magaritai \nfeatures in a bilingual Greek-Arabic document it is rendered in Arabic by the word juy\u016bsh, \nthat is, troops.45 As I noted in my book In God\u2019s Path:\n\nSince it is the most common word for the conquerors in the seventh century, employed  \nby themselves and by the conquered, we should really speak of the conquests of the \nmuh\u0101jir\u016bn, rather than of the Arabs or Muslims, which only become popular terms \nin the eighth century. At the least, we should recognise this primary impulse of the \nmovement after Muhammad\u2019s death, namely to conquer and settle, a message that \nmust have originated in the early drive to recruit the nomadic tribes of Arabia and the \nSyrian desert (p. 102).\n\nThe term muh\u0101jir also had economic implications, for it was linked to entitlement to the \nrevenues that accrued from the conquered lands (fay\u02be). The settler soldiers automatically \nreceived regular stipends (\u02bfa\u1e6d\u0101\u02be) paid out of these revenues, but conversely if they were to \nabandon the hijra lands in which they were garrisoned they would automatically forfeit \n\n42.  Scheiner, \u201cReflections on Hoyland\u2019s In God\u2019s Path,\u201d 26, resurrects Sidney Griffith\u2019s doubts about whether \nthe Greek and Syriac terms were derived from the Arabic, which seems unwarranted given their simultaneous \nappearance. See my Seeing Islam, 180, n. 25, and Ilkka Lindstedt, \u201cMuh\u0101jir\u016bn as a Name for the First/Seventh \nCentury Muslims,\u201d Journal of Near Eastern Studies 74 (2015): 68 (this article provides a nice illustration of the \nuse of the term in Arabic literary texts).\n\n43.  Hagarism, 9.\n44.", "start_char_idx": 35543, "end_char_idx": 39101, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ecbc602d-ba32-4cfb-a99f-d35500aa992c": {"__data__": {"id_": "ecbc602d-ba32-4cfb-a99f-d35500aa992c", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "06fe7383-44d3-4cfd-82b1-53f014cb196e", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "16fba44a492a11af95d0db2fc9772d8ce8ae3e2574f25fea3d056064f548af91", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8e6e94b2-7cea-4eaf-b6f2-870a007543ef", "node_type": "1", "metadata": {}, "hash": "f42e4a6a83829dfff7f7f639b8413ab48290148a5f6bb1aa0c4614305dbbe9fe", "class_name": "RelatedNodeInfo"}}, "text": "43.  Hagarism, 9.\n44.  Saleh Said Agha and Tarif Khalidi, \u201cPoetry and Identity in the Umayyad Age,\u201d al-Abhath 50-51 (2002-3): \n\n80. The governor is al-\u1e24ajj\u0101j b. Y\u016bsuf who makes this statement in the course of his inaugural speech in 75/694 \n(Ab\u016b Ja\u02bffar al-\u1e6cabar\u012b, Ta\u02ber\u012bkh al-rusul wa-al-mul\u016bk, ed. M.J. de Goeje et al., Leiden: Brill, 1879-1901, 2: 864). Note \nthat in Sabaic and Ethiopic hajar means town or city, and in Sabaic we find the same contrast as in Arabic \nbetween muh\u0101jir\u016bn and a\u02bfr\u0101b; e.g. the inscription Ry508 qualifies the tribesmen of a region with the words: \n\u201ctheir town-dwellers and their Bedouin\u201d / hgrhmw w-\u02bfrbhmw (cited in Hoyland, In God\u2019s Path, 263).\n\n45.  Jean Gascou, \u201cSur la lettre arabe de Qurra b. \u0160ar\u012bk P. Sorb inv. 2344,\u201d Annales Islamologiques 45 (2011): \n269-71. For more discussion about the significance of the term and its occurrence in the seventh century see \nPatricia Crone, \u201cThe First-Century Concept of Hi\u011fra,\u201d Arabica 41 (1994): 352-87; Kh. Athamina, \u201cA\u02bfr\u0101b and \nMuh\u0101jir\u016bn in the Environment of Am\u1e63\u0101r,\u201d Studia Islamica 66 (1987): 5-25; Webb, Imagining the Arabs, 141-46.\n\n\n\n124  \u2022  RobeRt G. Hoyland\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\ntheir stipends.46 The term drops out of the documentary record in the first half of the eighth \ncentury as a consequence of the professionalization of the army, which meant that stipends \nwere no longer determined by past entitlement but only in return for ongoing military \nservice.47 The trajectory of this term, from high frequency to disappearance, nicely illustrates \nthe fact that the identity of the early conquest community was evolving in the course of the \nfirst century of its existence.\n\nThe Conquerors as Subjects of the \u201cCommander of the Believers\u201d\n\nMoving a little later in time, we encounter the term \u201cbelievers\u201d in the context of political \nideology. We have no texts from the time of the four Medinan caliphs (632-60) that tell us \nhow they conceptualized their rule,48 but the fifth caliph, Mu\u02bf\u0101wiya (661-80), styles himself \nas \u201ccommander of the believers\u201d on five coins minted at Dar\u0101bjird in southwest Iran in the \nyear 43/663-64 and on three building inscriptions.49 This is written in Persian on the coins \n(amyr y wrwy\u0161nyk\u02ben) and in Greek (amira almoumenin) and Arabic (am\u012br al-mu\u02bemin\u012bn) on \nthe inscriptions. There are also two papyri which are dated according to the \u201cdispensation of \nthe believers\u201d/qa\u1e11\u0101\u02be al-mu\u02bemin\u012bn, presumably also relating to the way that Mu\u02bf\u0101wiya chose \nto portray the nature of his rule.50 Does \u201cbelievers\u201d refer here just to the conquerors or \nis Mu\u02bf\u0101wiya reaching out to all monotheists? Donner takes the title as evidence that \u201cthe \nmembers of Muhammad\u2019s religious movement continued to conceive of themselves in the \nfirst instance as Believers as evidenced by the Qur\u02bean,\u201d51 i.e. as non-confessional believers in \nGod and the Last Day. Before accepting this, however, there are a few points that need to be \nborne in mind.", "start_char_idx": 39080, "end_char_idx": 42030, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8e6e94b2-7cea-4eaf-b6f2-870a007543ef": {"__data__": {"id_": "8e6e94b2-7cea-4eaf-b6f2-870a007543ef", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ecbc602d-ba32-4cfb-a99f-d35500aa992c", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "db9413eff54341c59becff03fca1597c59edf425644e8ef52379457bbd9b0a7e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4c6a73c0-1665-4754-8134-c17fcc989819", "node_type": "1", "metadata": {}, "hash": "5b4f6a2ee25a4d9b31494eaf02185247035bcbf8d4bde48dea304deed5850e6b", "class_name": "RelatedNodeInfo"}}, "text": "Firstly, the title only appears on coins in southwest Iran, a region that was a \nstronghold of Zoroastrianism with a very low Christian and Jewish population, and, as noted \nabove, the Qur\u02bean excludes Zoroastrians from the category of believers. Secondly, one could \nread this not as an ecumenical move by Mu\u02bf\u0101wiya, but as a projection of power, a claim to \n\n46.  This is clearly stated by Ab\u016b \u02bfUbayd al-Q\u0101sim, Kit\u0101b al-amw\u0101l, ed. Ab\u016b Anas Sayyid ibn Rajab (Cairo: D\u0101r \nal-Hud\u0101, 2007), 1: 317. See also Petra Sijpesteijn, Shaping a Muslim State: The World of a Mid-Eighth-Century \nEgyptian Official (Oxford: Oxford University Press, 2013), 65 and 77-78.\n\n47.  Discussed in Crone, Slaves, 37-41, and Hoyland, In God\u2019s Path, 164-66.\n48.  The inscription of \u02bfUmar I (634-44) published by \u02bfAli ibn Ibrahim Ghabban (\u201cThe Inscription of Zuhayr, \n\nthe Oldest Islamic Inscription (24 AH/644-5 AD), the Rise of the Arabic Script and the Nature of the Early Islamic \nState\u201d, Arabian Archaeology and Epigraphy 19, 2008) accords him no title. This is also true of the inscriptions \nmentioning \u02bfUmar and \u02bfUthman (644-56) published by Fr\u00e9d\u00e9ric Imbert, \u201cCalifes, princes et compagnons dans \nles graffiti du d\u00e9but de l\u2019Islam,\u201d Romano-Arabica 15 (2015): 64-66. Note that the inscription of \u02bfUmar at ibid., 64 \nand fig. 2, is likely to be quite late, if not modern, since the l\u0101m of al-Kha\u1e6d\u1e6d\u0101b sits on the following kh\u0101 and the \nmedial alif is written, both of which are late features.\n\n49.  Hoyland, Seeing Islam, 690-91. The building inscriptions are on two dams in the Hijaz (in Arabic) and on \na renovated bath complex at ancient Gadara, at the southern end of the Sea of Galilee (in Greek). For discussion \nof their physical setting see Donald Whitcomb, \u201cNotes for an Archaeology of Mu\u02bf\u0101wiya: Material Culture in the \nTransitional Period of Believers,\u201d in Christians and Others in the Umayyad State, ed. Antoine Borrut and Fred M. \nDonner (Chicago: Oriental Institute, 2016), 11-27.\n\n50.  Yusuf Ra\u0121ib, \u201cUne \u00e8re inconnue d\u2019\u00c9gypte musulmane: l\u2019\u00e8re de la juridiction des croyants,\u201d Annales \nIslamologiques 41 (2007): 187-204.\n\n51.  Donner, Muhammad and the Believers, 99.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Reflections on the Identity of the Arabian Conquerors  \u2022  125\n\nhave usurped the Byzantine Emperor as God\u2019s representative on earth. This is implied in \nhis alleged challenge to the emperor Constans: \u201cDeny (the divinity of) Jesus and turn to the \nGreat God whom I worship, the God of our father Abraham\u201d.52 And it is also suggested by one \nof his Arabic inscriptions, which commemorates the construction of a dam in the Hijaz.53 It \ncontains a request from Mu\u02bf\u0101wiya to God for forgiveness, strength and support, and a plea to \nlet \u201cthe believers profit by him\u201d, evidently maintaining that he stood between God and the \nfaithful, and the latter needed him for their wellbeing.\n\nThirdly, \u201cbeliever\u201d is a standard in-group designation for any religious grouping, the \nout-group designation being \u201cunbeliever\u201d.", "start_char_idx": 42031, "end_char_idx": 45025, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4c6a73c0-1665-4754-8134-c17fcc989819": {"__data__": {"id_": "4c6a73c0-1665-4754-8134-c17fcc989819", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8e6e94b2-7cea-4eaf-b6f2-870a007543ef", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "6af784ee11a7d5a3f7fd14f2bdb27dae88ace4e33643c7fedcc0c4db6d9c8eed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9190206e-f490-4a87-9c53-0cbf04934b09", "node_type": "1", "metadata": {}, "hash": "66e88cc6964590f7808a7af6334bdb3f707ac4d1829e4716b83cde5efe33d670", "class_name": "RelatedNodeInfo"}}, "text": "Both are, for example, ubiquitous terms in Late \nAntique Christian texts, referring both to individuals and to concepts such as \u201cthe polity of \nthe believers\u201d and \u201cthe city of the believers, in which virtue and justice reside\u201d.54 Emperor \nHeraclius took the title of \u201cthe believer-in-Christ king\u201d (pistos en Christ\u01ed basileus), and so \nMu\u02bf\u0101wiya is effectively taking matters to their logical conclusion by proclaiming himself \n\u201ccommander of the believers\u201d. Assuming that his subjects did accept this designation, i.e. \ncalled themselves believers, how could we tell if they were using it in an \u201cecumenical\u201d vein (\u00e0 \nla Donner) or in the same way as Christians and Jews used it, i.e. to indicate their membership \nof an in-group as defined against the out-group of unbelievers? The principal evidence that \nDonner adduces in support of the ecumenical sense of the term is the presence of Jews and \nChristians in the new imperial administration and army. Yet every successful conquering \narmy in history has attracted to their cause, and often actively recruited, willing outsiders, \nand all conquerors leave in place the lower echelons of the previous administration and then \ntend to pick for the more senior posts the most talented, often favoring those who were not \nmembers of the ancien r\u00e9gime. Observers often remark upon their indiscriminate choice of \npersonnel. For example, the comment of the churchman and historian Bar Hebraeus about \nthe Mongols\u2014\u201cWith the Mongols there is neither slave nor free man, neither believer nor \npagan [...] Everyone who approaches them and offers to them any of the mammon of the \nworld, they accept it from him, and they entrust to him whatsoever office he seeks; all they \ndemand is strenuous service and submission\u201d\u2014finds some echo in the lament of John bar \n \n \n \n\n52.  Hoyland, In God\u2019s Path, 105 (quoting Sebeos, a contemporary of Mu\u02bf\u0101wiya). The importance of Abraham \nto Muslims is noted in the mid-seventh-century Chronicle of Kh\u016bzist\u0101n (Hoyland, Seeing Islam, 187-88) and is of \ncourse emphasized in the Qur\u02bean, but Christians also thought that their faith \u201ctook its beginning from Abraham, \nthe first of the fathers\u201d (Adam H. Becker, Sources for the History of the School of Nisibis, Liverpool: Liverpool \nUniversity Press, 2008, 25, citing the sixth-century bishop Simeon of Beth Arsham).\n\n53.  George C. Miles, \u201cEarly Islamic Inscriptions near \u1e6c\u0101\u02beif in the \u1e24ij\u0101z,\u201d Journal of Near Eastern Studies 7 \n(1948): 237-41.\n\n54.  Olympiodorus the Deacon (6th-century), \u201cCommentary on Ecclestiastes\u201d, Patrologia Graeca (ed. J.P. \nMigne) 93 (1865): 536 (t\u014dn piston h\u0113 politeia); Procopius of Gaza (d. ca. 520), \u201cCommentary on Isaiah\u201d, Patrologia \nGraeca (ed. J.P. Migne) 87.2 (1865): 1857 (polin t\u0113n t\u014dn piston). For a wealth of other examples see under \npistoi / \u201cbelievers\u201d in the Thesaurus Linguae Graecae. Note that Olympiodorus\u2019 expression (\u201cadministration/\ngovernment of the believers\u201d) is reminiscent of the aforementioned phrase qa\u1e11\u0101\u02be al-mu\u02bemin\u012bn that occurs in \ntwo early Arabic papyri.", "start_char_idx": 45026, "end_char_idx": 48062, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9190206e-f490-4a87-9c53-0cbf04934b09": {"__data__": {"id_": "9190206e-f490-4a87-9c53-0cbf04934b09", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4c6a73c0-1665-4754-8134-c17fcc989819", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "ef4c4f2ce233f652d959b285bea3c3d84b49c706644339c9da9f3ba040e47579", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e3d6ca54-8d4d-4a12-bf93-3e6c4939f41d", "node_type": "1", "metadata": {}, "hash": "073e5316f611dcf3dfa03a6720b152703b801aa3a8fec0ee44dac571e73377ad", "class_name": "RelatedNodeInfo"}}, "text": "126  \u2022  RobeRt G. Hoyland\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nPenk\u0101y\u0113 that under the new Arabian rulers \u201cthere was no distinction between pagan or \nChristian, the believer was not known from a Jew\u201d.55\n\nThe Conquerors as Arabs\n\nThe idea that the Arabian conquerors were Arabs, once ubiquitous, has received quite a \nhammering of late. The reason for this is twofold. First, it has been noticed that the Arabian \nconquerors seldom called themselves Arabs in their writings,56 though the term does feature \nin Arabic poetry. Secondly, it has become increasingly common to define Muhammad\u2019s \nmovement as a wholly religious one (in a spiritual/pious non-material vein) without any \nhint of \u201cnationalist\u201d or ethnic undertones.57 This point has been made most forcefully by \nDonner and it has been embraced enthusiastically by many young scholars. In particular, \nPeter Webb has convincingly argued for \u201cthe comprehensive construction of Arabness in \nthe early Muslim period.\u201d58 As the conquerors ranged far afield, they encountered ever more \npeoples, many with a much more ancient and illustrious pedigree than themselves. This \nprompted the new leaders to use their new found wealth and power to redefine and project \ntheir identity in a way that would highlight their difference from and superiority to all other \npeoples. Accordingly, the sense of the term Arab was expanded in geographical scope (e.g. \nincorporating within it groups like the South Arabians, who had never defined themselves \nas Arabs before Islam) and historical depth (going all the way back to Abraham and his son \nIshmael, \u201cfather of the Arabs\u201d) and equipped with a literary patrimony (pre-Islamic Arabic \npoetry and lore). This sense of difference is reflected in the expression that occurs very often \nin Arabic historical texts referring to the first century of Islam: al-\u02bfarab wa-al-maw\u0101l\u012b, the \nlatter being members of the conquered population who became affiliated to the conquerors, \nusually to perform services for them. The expression would appear to correspond to the Latin \ningenui et clientes, where the first word means free and noble, and if so then the term Arab \nalso had a social dimension to it. Moreover, from the number of times that Arab is used when \nMuslim or Arabic-speaker is meant, it must have been perceived to be closely associated with \nthe religion and language of the conquerors.59 Given that the latter enjoyed privilege and \n \n \n \n\n55.  Bar Hebraeus is quoted by D.O. Morgan, \u201cWho ran the Mongol Empire?\u201d Journal of the Royal Asiatic \nSociety 114 (1982): 124, who adds: \u201cAll sorts and conditions of men were inevitably conscripted by the \nconquering Mongols to lend a hand in administering their newly-acquired possessions\u201d. John bar Penk\u0101y\u0113 is \ncited in Hoyland, Seeing Islam, 11.\n\n56.  Pointed out by Jan Rets\u00f6, The Arabs in Antiquity: Their History from the Assyrians to the Umayyads \n(Abingdon: RoutledgeCurzon, 2003), 505-25.\n\n57.  See especially Donner, Muhammad and the Believers, xii, 218.\n58.  Webb, Imagining the Arabs, 5.\n59.  E.g. the financial governor of Khur\u0101s\u0101n in the 720s wrote to the governor about the mass conversions to \n\nIslam, saying: \u201cWho will you take the tax from now that all the people have become Arabs\u201d (al-\u1e6cabar\u012b, 2.1508); \nAb\u016b Muslim, the leader of the Abbasid revolution in the East, was ordered \u201cto kill every Arabic-speaker in \nKhur\u0101s\u0101n\u201d (ibid., 3.25, 2.1937).", "start_char_idx": 48066, "end_char_idx": 51460, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e3d6ca54-8d4d-4a12-bf93-3e6c4939f41d": {"__data__": {"id_": "e3d6ca54-8d4d-4a12-bf93-3e6c4939f41d", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9190206e-f490-4a87-9c53-0cbf04934b09", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "2a9e0dbfa6bcaf941a6d18f410c7197cc2049325a821da1284baef0e60c7567b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c6b1b77e-a4c7-4056-8e5c-510f682ad3e7", "node_type": "1", "metadata": {}, "hash": "ea6ab86ae70407eea009a9607b917056f25856e102d83130a8d961cc21992498", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Reflections on the Identity of the Arabian Conquerors  \u2022  127\n\nprestige, many of the conquered applied the term to themselves, which led to competing \nnotions about what it meant to be an Arab.60\n\nIn order to reinforce his point that a new Arab identity was forged in the wake of the \nArabian conquests, Webb chose to deny the term Arab any meaning for the period before this, \nstating bluntly that \u201cfor over 300 years before Islam \u2018Arab\u2019 never appears in Latin or Greek \nliterature to identify Arabian communities\u201d and that \u201cthe inhabitants of the geographical \narea now known as Arabia did not call themselves Arabs\u201d.61 However, this assertion is both \nunnecessary and untrue. It is unnecessary because Webb\u2019s argument for the emergence of \na new Arab identity after Muhammad in no way precludes the existence of a different sort \nof Arab identity before Muhammad. And it is untrue because we do actually have a few \nexamples of persons self-defining as Arabs in late antiquity:62\n\n1. \u201cRufinus son of Germanus, bird-augurer, Arab\u201d from Qanaw\u0101t (southern Syria) \n2. Mar\u02be al-Qays, \u201cking of all the Arabs\u201d from Nam\u0101ra (southern Syria) \n3. Two soldiers named John \u201cfrom the lands of the Arab ethnos\u201d, from Pella \n4. \u201cJohn the blessed cell-dweller, Arab\u201d from near Jericho\n\nThe names in numbers 1, 2 and 4 signal that there was likely a big difference between \nthis late antique Arab identity and the early Islamic one that we know from our Muslim \nsources. I have argued elsewhere that the basis of this late antique Arab identity was \nprobably geographical, connected with the province of Arabia that was created with the \nRoman annexation of the Nabataean Kingdom in 105-6 CE, principally because the above \nfour inscriptions were all found in the territory of Roman Arabia and because provinces of \nthe Roman Empire tended over time to generate a sense of identity.63 This process, combined \nwith the declaration of universal citizenship for all imperial residents in 212 CE, gave a new \n\n60.  In my In God\u2019s Path, 163, I contrast the narrower geographical/genealogical definition (from Arabia/\nan Arabian tribe) with an emerging broader linguistic-cultural definition. See also Patricia Crone, \u201cImperial \nTrauma: the case of the Arabs,\u201d Common Knowledge 12 (2006): 107-16 (note p. 112: \u201cthe locally made Arabs had \nswamped the category\u201d).\n\n61.  Webb, Imagining the Arabs, 47, 95; cf. ibid., 40: \u201cnor does it seem pre-Islamic Arabians called themselves \nArabs\u201d.\n\n62.  References given in Hoyland, In God\u2019s Path, 23, and id., \u201cArab Kings, Arab Tribes and the Beginnings of \nArab Historical Memory in Late Roman Epigraphy,\u201d in From Hellenism to Islam: Cultural and Linguistic Change \nin the Roman Near East, ed. Hannah Cotton et al. (Cambridge: Cambridge University Press, 2009), 379, 392.\n\n63.  Ibid., 392-93. Fritz Mitthof, \u201cZur Neustiftung von Identit\u00e4t unter imperialer Herrschaft: Die Provinzen \ndes r\u00f6mischen Reiches als ethnische Entit\u00e4ten,\u201d in Visions of Community in the Post-Roman World: The \nWest, Byzantium and the Islamic World, 300-1100, ed. Walter Pohl et al. (Burlington: Ashgate, 2012), e.g. 70: \n\u201cDie Provinzen galten im 2.-4. Jh. nicht nur als Verwaltungseinheiten, sondern auch als (pseudo-) ethnische \nEntit\u00e4ten\u201d. Note that it was not only that the provincial labels were applied to inhabitants of these provinces \nby the Romans, but that these inhabitants started to refer to themselves by these labels (\u201cWe Syrians\u201d etc).", "start_char_idx": 51464, "end_char_idx": 54937, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c6b1b77e-a4c7-4056-8e5c-510f682ad3e7": {"__data__": {"id_": "c6b1b77e-a4c7-4056-8e5c-510f682ad3e7", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e3d6ca54-8d4d-4a12-bf93-3e6c4939f41d", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "f364762eb2b7dc3d499cdca0408858a9abd73c5c6972236322dd7864fe785095", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "22b43c56-caf2-44c8-8783-9b35dab5e181", "node_type": "1", "metadata": {}, "hash": "71e0fde0ed4884de2a5708449699e3c9c76fd88431cdffcb1410f3e5df1667c5", "class_name": "RelatedNodeInfo"}}, "text": "Even when administrative borders changed, people\u2019s conceptions of their province often did not; for example, \nEpiphanius of Salamis, writing in the fourth century, describes Petra as being \u201cthe main city of Arabia,\u201d even \nthough in his day it was in Palestina III Salutaris (Hoyland, \u201cArab Kings,\u201d 392). In Arabia\u2019s case this is perhaps \nbecause it was the Nabataean kingdom before it was the province of Arabia, putting its history back into the \nfirst millennium BC.\n\n\n\n128  \u2022  RobeRt G. Hoyland\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\ntwist to the meaning of the term Arab. Whereas classical writers had used it rather vaguely \nand liberally (and incorrectly) to apply to anybody who lived in or hailed from the Arabian \nPeninsula and adjoining desert areas, it now became increasingly reserved for natives of the \nprovince of Arabia, which was called \u201cprovince of the Arabs\u201d (provincia araborum) in official \ndocumentation.64 These settled provincial Arabs are clearly distinguished in our literature \nfrom the pastoralists who lived among and around them, but were not imperial citizens, and \nwho were designated by such terms as \u201cSaracens\u201d (in Greek and Latin), \u1e6cayy\u0101y\u0113 (in Aramaic \nand Persian), and a\u02bfr\u0101b (in the Qur\u02bean and in the inscriptions of pre-Islamic Yemen).65 For \nexample, John Cassian, writing in the early fifth century, observes that some monks killed \nin the Judaean desert by \u201cSaracens\u201d were mourned \u201cby the whole people of the Arabs\u201d (a \nuniversa plebe arabum). And the sixth-century historian Procopius of Caesarea, informs us \nthat al-\u1e24\u0101rith ibn Jabala, a powerful tribal chief based in the region around Bostra and a key \nally of Byzantium, \u201cruled the Saracens among the Arabs\u201d (en arabiois).66 There is also a nice \nlink between the late antique and the early Islamic worlds in the appearance of the Greek \nexpression for dating by the era of the province of Arabia, \u201cyear x according to the Arabs \n(kata arabas)\u201d, in the inscription of Mu\u02bf\u0101wiya at the baths of Gadara in what would have been \nthe north of Roman Arabia.67\n\nIt is also possible that there was a linguistic dimension to the term Arab in late antiquity. \nThe reason for thinking this is the coincidence of a number of new developments in the \nperiod 470-630. Firstly, there is the emergence of inscriptions written in the Arabic language \nand in recognisably Arabic script from Najr\u0101n in the south to Aleppo in the north. It used \nto be thought that there were no more than three or four of these, but there have been a \nnumber of discoveries in the last few years that have brought the number up to more than \nthirty, and there is every chance that many more will be found as more professional surveys \n \n\n64.  Webb, Imagining the Arabs, 137, notes that ar\u1e11 al-\u02bfarab is probably the earliest geographical term for \n\u201cArabs\u2019 land\u201d and that it did not refer to the whole of the Arabian Peninsula (jaz\u012brat al-\u02bfarab), but to \u201cMecca and \nthe wider al-\u1e24ij\u0101z\u201d; it would then be a perfect fit, geographically and linguistically, for provincia araborum (ar\u1e0d \nis the term used to designate a province on early Islamic seals).\n\n65.  So it was not that Saracen replaced the word Arab (pace Webb, Imagining the Arabs, 47), it is simply \nthat the two came to refer to different things. Since the Arabs were just inhabitants of a backwoods province, \nwhereas \u201cSaracens\u201d designated all pastoralists who were not Roman citizens (as was the case also for the term \n\u1e6cayy\u0101y\u0113 in the Syriac-speaking and Persian realms), who presented both military threat and opportunity, it is \nnot surprising that Saracens (and \u1e6cayy\u0101y\u0113) are dramatically more common in our sources.", "start_char_idx": 54939, "end_char_idx": 58566, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "22b43c56-caf2-44c8-8783-9b35dab5e181": {"__data__": {"id_": "22b43c56-caf2-44c8-8783-9b35dab5e181", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c6b1b77e-a4c7-4056-8e5c-510f682ad3e7", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "42fa43f74047897df45b1db259b3aefd613608a2768a84ee02fbc1f06b6cdaa6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6e204593-5585-432c-b6b2-29fef33eec61", "node_type": "1", "metadata": {}, "hash": "8b3dcba700112ffa5df03844bc0f60bf37a578a0cce1ad9259bd8640ca188d22", "class_name": "RelatedNodeInfo"}}, "text": "I should emphasize \nthat the terms Saracens, \u1e6cayy\u0101y\u0113 and a\u02bfr\u0101b are applied to the pastoralists of Arabia by outsiders, and were not, \nso far as we know, used by them.\n\n66.  Hoyland, \u201cArab Kings,\u201d 392. For the late antique period Webb\u2019s point that one should not translate \nSaracen and \u1e6cayy\u0101y\u0113 by \u201cArab\u201d is, therefore, correct, but since Greek-speakers and Syriac-speakers kept using \nthese two terms for many centuries after Muhammad to mean subjects of the caliphate, one presumably should \ntranslate them by \u201cArab\u201d and/or \u201cMuslim\u201d at some point. Webb does not grapple with the problem that group \nlabels can shift in meaning over time.\n\n67.  Yiannis Meimaris, \u201cThe Arab (Hijra) Era mentioned in Greek Inscriptions and Papyri from Palestine,\u201d \nGraeco-Arabica 3 (1984): 177-89 (nos. 1-5 = late antique, no. 6 and Nessana papyri 60-66 = Islamic).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Reflections on the Identity of the Arabian Conquerors  \u2022  129\n\nare carried out in Saudi Arabia and neighbouring areas.68 Secondly, there is the employment \nof Arabic alongside Greek in a bilingual inscription on the lintel of a church in the village of \n\u1e24arr\u0101n, south of Damascus, that was commissioned by one Shara\u1e25\u012bl son of \u1e92\u0101lim, described \nas a phylarch in the Greek text. He evidently wielded some power in the region and should \nbe seen as emblematic of a newly emergent Christian Arabophone elite in the province of \nArabia. Thirdly, there is the use of the term \u02bfarab\u012b in the Qur\u02bean to refer to the language in \nwhich it is revealed, which is patently close to the language of the aforementioned sixth-\ncentury Arabic inscriptions. When one adds to this the enhanced presence of Christianity and \nthe increase in commercial activity from Najr\u0101n to Damascus at this time, one gets a sense of \nmajor changes taking place in this region.69 Whether this is also connected with developments \nin Arab identity is too early to say, but it seems premature to rule it out entirely. The exciting \ndiscoveries of such innovative and dedicated scholars as La\u00efla Nehm\u00e9 and Ahmad al-Jallad \nare bringing new insights to this field and are sure to lead to a revision of current thinking.\n\nI fully sympathize with Webb\u2019s desire to prevent the retrojection of the Arab identity \nforged in the Islamic period into pre-Islamic Arabia. Medieval Muslim authors did just \nthat and many modern scholars have followed them, and it has certainly impeded a clear \nunderstanding of the identities of the various peoples of the Arabian Peninsula before \nIslam. However, Webb\u2019s conviction that Arab identity arose ex nihilo in the Islamic period \nleads him to dismiss too quickly any signs of its existence in Late Antiquity. It takes Webb, \nfor example, less than five pages to conclude that pre-Islamic poetry shows that the term \nArab meant nothing to its authors.70 Part of the problem is that he operates with the notion \nthat either we have a coherent all-embracing Arab identity or no identity, whereas a much \nmore nuanced approach is needed. Pre-Islamic Arabic poetry would have been intended for \ninternal consumption, mostly involving intertribal activity, so rarely necessitating reference \nto any higher-order identity terms. An example of one of these rare occasions is the verse \nby Durayd ibn al-\u1e62imma: \u201cI travelled throughout the land and yet I do not see the like of \nIbn Jad\u02bf\u0101n among the Arabs\u201d;71 presumably the term was used to imply how widely Durayd \n\n68.  Greg Fisher (ed.), Arabs and Empires before Islam (Oxford: Oxford University Press, 2015), 410-15; \nChristian Robin et al., \u201cInscriptions Antiques de la R\u00e9gion de Najran (Arabie S\u00e9oudite Meridionale),\u201d Acad\u00e9mie \ndes Inscriptions et Belles-Lettres, Comptes Rendus 2014, esp.", "start_char_idx": 58567, "end_char_idx": 62278, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6e204593-5585-432c-b6b2-29fef33eec61": {"__data__": {"id_": "6e204593-5585-432c-b6b2-29fef33eec61", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "22b43c56-caf2-44c8-8783-9b35dab5e181", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "924af864b417530043ee838cda4cc20351329b91c5db796c5b9bf2ebae37f51b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9814326e-daaf-4ddb-b0e1-e96e8d7ed37f", "node_type": "1", "metadata": {}, "hash": "dc5d52369d1a8391bed8f76ac5200cd80e4fdd051364aa064d7e3b987dcb6ff8", "class_name": "RelatedNodeInfo"}}, "text": "1087-1107; La\u00efla Nehm\u00e9, \u201cNew Dated Inscriptions \n(Nabataean and pre-Islamic Arabic) from a Site near al-Jawf, Ancient D\u016bmah, Saudi Arabia,\u201d Arabian Epigraphic \nNotes 3 (2017): 121-64 (on a new Arabic inscription dated 548-49 CE); \u02bfAbdall\u0101h al-Sa\u02bf\u012bd, \u201cNuq\u016bsh \u02bfarabiyya \nbi-lukna naba\u1e6diyya,\u201d al-Sahra, September 5, 2017: http://alsahra.org/?p=17938 (6 plausibly pre-Islamic Arabic \ngraffiti from the Hegra-Tabuk region). Others have been found by Ahmad al-Jallad, who will be publishing them \nin due course.\n\n69.  Robin, \u201cAncient Inscriptions,\u201d 1052-5; Patricia Crone, \u201cQuraysh and the Roman Army: Making Sense of \nthe Meccan Leather Trade,\u201d Bulletin of the School of Oriental and African Studies 70 (2007): 63-88; Aziz al-Azmeh, \nThe Emergence of Islam in Late Antiquity: All\u0101h and His People (Cambridge: Cambridge University Press, 2014), \n133-40, 263-76.\n\n70.  Webb, Imagining the Arabs, 66-70.\n71.  Louis Cheikho, Maj\u0101n\u012b al-adab f\u012b \u1e25ad\u0101\u02beiq al-\u02bfarab, vol. 6 (Beirut, 1913), 290. The Hebrew University\u2019s \n\nconcordance of early Arabic poetry throws up at least ten references on top of those looked at by Webb. A couple \nmore are analyzed in Agha and Khalidi, \u201cPoetry and Identity in the Umayyad Age\u201d (not cited by Webb). It is also \na shame that Webb decided to take no account of poets who lived into the Islamic period, though born before it, \n\nhttp://alsahra.org/?p=17938", "start_char_idx": 62279, "end_char_idx": 63653, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9814326e-daaf-4ddb-b0e1-e96e8d7ed37f": {"__data__": {"id_": "9814326e-daaf-4ddb-b0e1-e96e8d7ed37f", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6e204593-5585-432c-b6b2-29fef33eec61", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "d8232f671db4a16a4c5f90c530d71e33fdfa53bcbef96b95281554869bcf9933", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "85e93a35-fcb6-4f91-9416-58d7b4960b6f", "node_type": "1", "metadata": {}, "hash": "3689c6d96959d2b316a2703b5294e196c846c1e0935b9e70182609ad21ad3cdf", "class_name": "RelatedNodeInfo"}}, "text": "130  \u2022  RobeRt G. Hoyland\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nsearched. There is no hint of course of a politically-conscious Arab community, but nor does \nit endorse the idea that the term had no meaning. I am absolutely not suggesting that \u201cit was \nthe powerful desire to realize this latent collective identity as \u2018Arabs\u2019 in political form that \nreally generated the Believers\u2019 expansion and the creation of their empire\u201d72 or that \u201cthere \nwas one pre-Islamic \u2018Arab\u2019 identity\u201d. I just feel that one should factor into the equation of \nthe rise of Islam and the ensuing conquests all the complexities of the late antique setting.\n\nThe Conquerors as Muslims\n\nCrone and Cook observed long ago, in reference to Muhammad\u2019s followers, that \u201cthere \nis no good reason to suppose that the bearers of this primitive identity called themselves \n\u2018Muslim\u2019\u201d.73 The Qur\u02bean does employ the word \u201cMuslim\u201d, but only to indicate the action of \nsubmitting to God rather than to qualify members of a defined group, except perhaps for the \nQur\u02beanic phrase \u201cHe called you the Muslims\u201d (huwa samm\u0101kum al-muslim\u012bn, 22:78). Even \nin the Dome of the Rock inscription in Jerusalem, it does not appear to have a technical \nsense: na\u1e25nu lahu muslim\u016bn evidently means \u201cwe are submitting to Him\u201d rather than \u201cwe \nare Muslims for him\u201d. Similarly, the phrase al-d\u012bn \u02bfind All\u0101h al-isl\u0101m should be translated \n\u201creligion in God\u2019s view is about submission (to Him)\u201d rather than \u201creligion in God\u2019s view is \n(the faith that bears the name) Islam\u201d.74 However, the creed of the conquerors might have \nbeen distinguished from Judaism and Christianity even before their naming had been settled, \nand there are good reasons to believe that this would have been the case. The first and most \nobvious one, mostly ignored by armchair academics, is that war is nasty. Once people start \ndying, the lines between the opposing groups tend to harden. Not having any worries about \npolitical correctness, Muslim authors happily talk of beheadings and large-scale slaughter, \nthough, as Donner is right to emphasize, they also speak of peace treaties and non-aggression \npacts.75 This leads us to a second factor that might have precipitated the erection of communal \nboundaries. In return for protection of their life and property the conquered had to pay a \n\nwhich would have yielded at least forty references to \u201cArab(s)\u201d, since they appear to demonstrate an increase \nin the use of the term even at this early stage.\n\n72.  Donner, Muhammad and the Believers, 218; Webb, Imagining the Arabs, 5. Contrary to what both imply \n(ibid., 17 n. 15, lumps me with those who \u201cview Islam\u2019s rise as a racial/national movement\u201d), I have never written \nthat Arab ethnogenesis drove Muhammad\u2019s movement or the Arab conquests. Often authors are using the label \n\u201cArab\u201d because it is convenient, not because they necessarily think that all so labelled were participants in \nan outpouring of ethnic/nationalist sentiment (just as one can speak of the French conquest of north Africa \nwithout meaning that it was a consequence of French ethnogenesis, so also one might write about the Arab \nconquest of the Middle East without meaning that it resulted from Arab ethnogenesis).\n\n73.  Hagarism, 8. Though as noted above, the term Muslim seems to have more of a confessional sense in the \nConstitution of Medina.\n\n74.  Max van Berchem, Mat\u00e9riaux pour un Corpus Inscriptionum Arabicarum II.2 J\u00e9rusalem (Cairo: Institut \nFran\u00e7ais d\u2019Arch\u00e9ologie Orientale, 1927), 231 (no. 215, inner band, isl\u0101m), 250 (no. 217, copper plate on lintel of \nnorth door, muslim\u016bn). Possibly Muslim became a technical term not so much because the community was now \nbecoming confessionally distinct from others, but because it was attracting large numbers of converts, who had \nto make a declaration of submission (isl\u0101m) to the one God and to their new community.\n\n75.  Donner, Muhammad and the Believers, 107-9.", "start_char_idx": 63656, "end_char_idx": 67569, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "85e93a35-fcb6-4f91-9416-58d7b4960b6f": {"__data__": {"id_": "85e93a35-fcb6-4f91-9416-58d7b4960b6f", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9814326e-daaf-4ddb-b0e1-e96e8d7ed37f", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "63ad15484dd9d44ddaae9c066f167d813cb57cea77a15eeb964b199adb04166c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "de8b27cf-732f-4de1-8596-8f808cebf876", "node_type": "1", "metadata": {}, "hash": "76017578f82529233f81030fdc14000367fa9e1501b2c1fb8480aebb00596a25", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Reflections on the Identity of the Arabian Conquerors  \u2022  131\n\nspecial tax, a poll tax, and this was not paid by the conquerors.76 This differential tax status \nmay initially have only signified the distinction between conquerors and conquered, but it \nvery soon came to be perceived and represented as one between followers of Muhammad\u2019s \nreligion and the people of the book (Jews, Christians, Zoroastrians, etc), prompting many \nto \u201cconvert\u201d to gain this tax-free status and so further reinforcing the divide between the \nreligion of the conquerors and all other faiths.\n\nA final factor that must have some relevance to the question is the radically changed \nsituation in which the Hijazis found themselves as their conquests progressed. They were \nnow rulers of a vast empire that comprised numerous different peoples and cultures. Donner \ntakes it for granted that change was gradual and there was initially continuity of ideology \nbetween Muhammad\u2019s community and the subsequent conquest society, but possibly the \ndrastically changed situation and/or the entry into the ranks of the conquering army of \nvast numbers of non-Hijazis forced a swift rethinking of aims and expectations.77 One could \neven argue that a discontinuity between the Prophet\u2019s days and later times was perceived \nby the early conquerors, who mythologized it in the tale of how the caliph \u02bfUthman lost \nMuhammad\u2019s ring down a well halfway through his reign, ushering in a period of more unjust \nrule. But whether rapid or gradual, Donner is right that one of the changes was the transition \nfrom a confessionally open religious grouping to a more tightly defined and exclusivist one.78 \nHowever, the present state of our evidence does not allow us to reconstruct this transition or \nascertain when it occurred. One could argue, for example, that \u02bfAbd al-Malik\u2019s citation of the \nQur\u02beanic verses instructing Christians not to \u201csay three\u201d or that God has a son on the Dome \nof the Rock indicates that Christianity was not yet perceived as a distinct confession from \nthe conquerors and that the caliph was still trying to attract the Christians into the believers\u2019 \nfold. Yet, in the absence of context or commentary, one could equally make a good case for \nthe opposite view: that \u02bfAbd al-Malik was being deliberately confrontational and intended to \ndemonstrate the superiority of the conqueror\u2019s religion over those of the conquered.79\n\nConclusions\n\nThe question of the identity of the seventh-century Arabian conquerors is a difficult one \nto answer, but it is clear from the above that there is much more to be said about it and in \ncertain fields, such as epigraphy and Qur\u02beanic studies, there have been some fascinating \ndiscoveries and important advances. By way of conclusion, I would just like to comment on \nsome of the challenges that I have encountered in writing on this topic.\n\n76.  For discussion and references see Sijpesteijn, Shaping a Muslim State, 72-74.\n77.  Patricia Crone, \u201cTwo Legal Problems bearing on the Early History of the Qur\u02bean,\u201d Jerusalem Studies \n\nin Arabic and Islam 18 (1994): 7, speaks of \u201cdiscontinuity of a more drastic kind\u201d in trying to explain why the \nmeaning of a number of Qur\u02beanic words and concepts seem to have been unknown to the generation after \nMuhammad.\n\n78.  To my mind Muhammad had already initiated this process when he changed the qibla, opted for Ramadan \nas the month of fasting and instituted the hajj, as these sort of practices tend to mark out people as different.\n\n79.  One could likewise interpret the early Muslim use of churches for prayer as either a reflection of \nnon-sectarianism (Donner, \u201cFrom Believers to Muslims,\u201d 51-52) or as a demonstration of colonial power.", "start_char_idx": 67573, "end_char_idx": 71315, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "de8b27cf-732f-4de1-8596-8f808cebf876": {"__data__": {"id_": "de8b27cf-732f-4de1-8596-8f808cebf876", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "85e93a35-fcb6-4f91-9416-58d7b4960b6f", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "5f862877d25d719571f49b7214cffed5b6694c6f2ce56ed5f5154245aefca18f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e011a546-da93-40d1-b691-3676d6dbb95b", "node_type": "1", "metadata": {}, "hash": "6ccf37a530b714e64b986e7365a7e5fe3b2e2d8e305ed022faaff436eec66ecd", "class_name": "RelatedNodeInfo"}}, "text": "132  \u2022  RobeRt G. Hoyland\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nAcceptance of Diversity\n\nAt the beginning of In God\u2019s Path I quoted the aphorism of Marc Bloch that \u201cto the great \ndespair of historians men fail to change their vocabulary every time they change their \ncustoms\u201d. This is particularly worth bearing in mind for the period of the rise of Islam, since \nthe rapid transformation in the fortunes and circumstances of Muhammad\u2019s followers is likely \nto have led to equally quick shifts in the meanings of the terms that we use to speak of them. \nMoreover, one must accept that people do not operate with just one label for themselves, but \nemploy different ones according to context and over time. Even if being a \u201cbeliever\u201d were \nparamount, other affiliations\u2014to tribe, to city or region, to fellow traders or agriculturalists, \nand so on\u2014would still have been in play. \n\nAs regards the term Arab, \u201cEach individual could hold several passports,\u201d as one scholar \nhas recently remarked in a consideration of ethnic identity in early medieval Europe.80 It is \npossible, then, that some of the early conquerors would have used all the terms \u201cbeliever\u201d, \n\u201cMuslim\u201d, \u201cmuh\u0101jir\u201d and \u201cArab\u201d in different contexts, since they are in no way contradictory, \nbut have different significances and connotations. As regards the term Arab, it might be \nbetter not to worry about ascertaining the moment of Arab ethnogenesis, or even thinking \nthat there would have been such a moment,81 but rather to accept that terms like Arab have \nbeen around for millennia, but who, what and where they refer to have changed frequently \nin the course of those years. In this respect Webb is certainly right to draw a line between \nthe pre-Islamic and Islamic senses of the term (even if he negates the former), for there \nis no doubt that Arab came to be applied to many more people in many more places and \nwith much changed content in the aftermath of the Arabian conquests. In sum, we need to \nhave a nuanced approach when handling these terms and we should not get too fixated on \ncoming up with a single term to describe the conquerors, the more so as their enormous \nsuccess attracted huge numbers to their venture, quickly making the conquest society a very \npluralist one.82\n\nThe Role of Religion\n\nThe most common criticism against my book, In God\u2019s Path, was that I was trying to \nminimize or even reject the role of religion. Thus Webb alleges that I neglect religion in favor \n\n80.  Herwig Wolfram, \u201cHow Many Peoples are (in) a People?\u201d in Pohl et al., Visions, 105.\n81.  Webb, Imagining the Arabs, 6: \u201cThe moment when self-styled \u2018Arabs\u2019 began to imagine an ancient \n\nhistory for themselves is precisely when meaningful ethnogenesis was underway,\u201d but do we know that the \nself-styled Arabs of late antiquity that I listed above did not imagine an ancient history for themselves? I am \nincreasingly thinking that ethnogenesis, with its implications of a people born anew and its close links to the \n\u201cbirth\u201d of the new peoples of Europe out of the ashes of the Roman Empire, is not a helpful concept for thinking \nabout identity shifts in the wake of the Arabian conquests. Was Arab ever an ethnic term, as opposed to a \ngeographical, supratribal, linguistic or cultural one? For some thoughts see Chris Wickham, \u201cConclusions,\u201d in \nPohl et al., Visions, 551-58.\n\n82.  See my In God\u2019s Path, 56-61, for the idea that the conquest armies comprised many non-Arabs and \nnon-Muslims in their ranks, and the excellent study of Wad\u0101d al-Q\u0101\u1e0d\u012b, \u201cNon-Muslims in the Muslim Conquest \nArmy in Early Islam,\u201d in Christians and Others in the Umayyad State, ed. Antoine Borrut and Fred Donner \n(Chicago: Oriental Institute, 2016), 83-128.", "start_char_idx": 71319, "end_char_idx": 75022, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e011a546-da93-40d1-b691-3676d6dbb95b": {"__data__": {"id_": "e011a546-da93-40d1-b691-3676d6dbb95b", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. 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", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "37db8888078f3123f0d85c4f2f9de74545a92ae79686f89bd9eaf06a94216566", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8d3be89c-2c57-46d4-87ab-3ee3f51178c1", "node_type": "1", "metadata": {}, "hash": "23a2e7706e0e29273e77935b1255341fde63b2304ece0941155240fb0cb4300f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Reflections on the Identity of the Arabian Conquerors  \u2022  133\n\nof \u201crealpolitik\u201d and adopt \u201ca secular perspective,\u201d83 and Scheiner attributes to me the views \nthat \u201cit was not religious zeal that motivated the conquests\u201d and that \u201cIslam functioned as \nan integrating factor but not as means of personal motivation\u201d.84 Donner goes further and \nmakes the repeated charge that I seek \u201cto avoid a religious explanation of any kind,\u201d \u201cto \ndownplay the religious impetus\u201d and view the Arab Muslim conquests as a process \u201cthat \nlacked a religious underpinning.\u201d85 In reality I strongly emphasized the importance of religion \nto the conquests:\n\nI do not want to belittle the role of religion but rather to expand its remit. Religion is \nintegral to the conquests and the evolution of an Islamic Empire, but religion is not just \npiety and devotion, especially not in the seventh century; it is as much about power \nand identity as spiritual yearnings and righteous behavior (p. 5).\n\nFurthermore, I pointed to the conquerors\u2019 \u201cideological commitment\u201d (p. 62), which I prefer \nto the rather amorphous term \u201czeal\u201d, and I underlined the mutually reinforcing motivations \nof God and booty: \u201cthe gains won by fighting for God made His warriors more desirous to \nserve Him in war and worship\u201d (p. 64).\n\nIt would seem, therefore, that what divides me and these reviewers is not whether religion \ncontributed to the Arabian conquests, but rather the nature of that contribution. This to \nsome extent reflects a difference in the approaches of the disciplines of Islamic Studies and \nHistory. Whereas the former tends to stress heavily the belief aspect of religion, the discipline \nof History, while acknowledging this aspect, also seeks to bring out its socio-economic and \npolitical dimensions. So whereas Donner focuses on Islam \u201cas a religious movement\u2014not as \na social, economic or \u2018national\u2019 one,\u201d86 I strove to bring out its other traits, such as its strong \nintegrative capacity, which enabled it to assimilate the native population into the conquest \nsociety, a crucial precondition for the formation of a new civilization. I also take it for granted \nthat, as a historian, one should look more to long-term processes rather than to individuals \nto explain major events and phenomena, so in seeking to explain the Arabian conquests \none would want to consider what lay behind the collapse of \u1e24imyar and Axum, the drop in \nsettlement in east Arabia, the endemic fighting between Byzantium and Iran, the expansion \nof the Turks into the Middle East and so on, rather than just concentrate on Muhammad\u2019s \nactivities in the Hijaz.87 One could construe this as an attempt to reduce the role of religion, \nas my critics did. However, I think it is just a recognition that, like it or not, humans are \nembedded in the material world, so that even piety and spirituality cannot be regarded as \nfree of all worldly connections (though they will often be portrayed as such), and that we \n \n\n83.  Webb, \u201cThe March of Islam,\u201d 24.\n84.  Scheiner, \u201cReflections on Hoyland\u2019s In God\u2019s Path,\u201d 25.\n85.  Donner, \u201cReview of In God\u2019s Path,\u201d 137-38.\n86.  Donner, Muhammad and the Believers, xii.\n87.  In the first draft that I sent to Oxford University Press I actually did not discuss Muhammad at all, since \n\nI felt that in some respects it made sense to separate out Muhammad\u2019s missionary work from the onset of the \nArabian conquests, but it was felt to be unacceptable not to mention him at all.", "start_char_idx": 75026, "end_char_idx": 78524, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8d3be89c-2c57-46d4-87ab-3ee3f51178c1": {"__data__": {"id_": "8d3be89c-2c57-46d4-87ab-3ee3f51178c1", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e011a546-da93-40d1-b691-3676d6dbb95b", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "5001469129dc44f74e62547bd97a72531ffaff35878cd20266170dcea74152aa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d234b605-941b-48fe-b81a-1f381d5ce4ac", "node_type": "1", "metadata": {}, "hash": "6df8c1c2792831fefa2ea8853b98bc514caa7cebe7acca51563cc596a379b675", "class_name": "RelatedNodeInfo"}}, "text": "134  \u2022  RobeRt G. Hoyland\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nare all to some extent subject to larger forces that both limit our ability to act and drive it in \nways that we do not fully control.\n\nIsolationism and Exceptionalism\n\nPatricia Crone once mused on the dearth of new studies on the relationship of Islamic law \nto Roman law and attributed it to \u201cthe intellectual isolation in which Islamic studies have \ncome to be conducted since the First World War.\u201d Her explanation for this was that \u201cas the \nera of the colony gave way to that of the mandate and eventually to that of independence, \nIslamicists increasingly preferred to study Islam as an autonomous system developing \ninternally in response to its own needs and by the use of its own resources.\u201d88 Historians, \nby contrast, find it helpful and instructive to compare and contrast different cultures and \npolities. Donner states that \u201cthe basic argument of In God\u2019s Path is that the expansion of \nMu\u1e25ammad\u2019s community, which took over most of the Near East in the seventh and eighth \ncenturies, should be seen as akin to the expansions of other \u2018peripheral peoples\u2019.\u201d89 However, \nI do not argue that the various expansions have some \u201cintrinsic similarity,\u201d90 but rather that \nthe weakness of Eurasian empires at this time and the simultaneous emergence of a number \nof different peoples who had been deemed marginal by their imperial neighbors should make \none pause for thought and ponder whether there are common environmental or geopolitical \nforces at work. In each case, though, the emergence is triggered in different ways, follows a \ndifferent trajectory and results in different entities. Yet it seems to me that it facilitates and \nenhances our understanding of the rise of Islam to think about the bigger picture rather than \nto look solely to Muhammad and West Arabia, but that does not mean that I wish in any way \nto downgrade the importance of the Prophet and his homeland.\n\nA related problem is the idea of Islam\u2019s exceptionalism91\u2014that Islam is so radically different \nthat it cannot be subject to the usual rules of historical enquiry. This idea lies behind the \ndisinclination to compare Islamic civilization with any other and the desire to portray the \nIslamic conquests as different from that of any other group. As noted by Aziz al-Azmeh, \u201cclaims \nfor exceptionalism are used to justify an egregious disregard to both the normal equipment \n\n88.  Roman, Provincial and Islamic Law (Cambridge: Cambridge University Press, 1987), 1, 6.\n89. Donner, \u201cReview of In God\u2019s Path,\u201d 136.\n90. Donner, \u201cReview of In God\u2019s Path,\u201d 136. Likewise I do not argue that the Arab conquests are \u201csimilar to the \n\nGermanic invasions\u201d and I certainly do not \u201csee them both as processes that lacked a religious underpinning\u201d \n(Donner, \u201cReview of In God\u2019s Path,\u201d 138); I actually made the opposite point, i.e. not that religion was less \nimportant to the Arab Muslims, but that religion was a lot more important to the Germanic kingdoms than \nIslamicists tend to think; e.g. see Em\u00f6ke Horvath, \u201cThe Role of Arianism in the Vandal Kingdom,\u201d in Religion, \nRitual and Mythology: Aspects of Identity Formation in Europe, ed. Joaquim Carvalho (Pisa: Edizioni Plus, 2006), \n171-79. There are, therefore, some grounds for fruitful comparison.\n\n91.  This term has been commandeered recently by Shadi Hamid in his book Islamic Exceptionalism (New \nYork: St Martin\u2019s Press, 2016), where he argues that Islam is unique in its relationship to politics. He is right \nthat modern Islam is quite different from other contemporary religions in its involvement with politics, but in \nthe past other religions, including Christianity, became intertwined with the political sphere. He is also right \nthat the beginnings of a religion have some impact upon its future course, and yet many Christian groups have \nemployed violence despite Jesus\u2019 injunction to turn the other cheek, and plenty of Muslim ones have urged \npeace despite Muhammad\u2019s role as a military leader.", "start_char_idx": 78528, "end_char_idx": 82533, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d234b605-941b-48fe-b81a-1f381d5ce4ac": {"__data__": {"id_": "d234b605-941b-48fe-b81a-1f381d5ce4ac", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. 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", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "4ac07cc3514b1fd96060cc4608a210595069f51f6829cec694f5798dcbd2f3d1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e2d029a7-cb06-412b-ba58-36aa15278eb6", "node_type": "1", "metadata": {}, "hash": "c151a644ea52e8bb56ff1bf7122d5a198d4a7ffbfd0ff5a6054e3dac153ed425", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Reflections on the Identity of the Arabian Conquerors  \u2022  135\n\nof the historical science and the usual workings of human societies.\u201d92 This is particularly \nevident in recent works dealing with the conquests. Webb states that my \u201cpurpose is to explain \nIslam\u2019s rise in rational terms, comparing it to other world empires,\u201d letting it be known that \nhe regards both strategies as misplaced.93 And it is common to encounter assertions such as \n\u201cthe success of the conquests is virtually beyond plausible historical explanation\u201d94 and \u201cthe \ndynamism of Islam\u2019s expansion defies explanation in ordinary human terms,\u201d or even that \nwe should \u201cdissuade historians from striving vainly to explain the almost inexplicable in \nnormal historical terms\u201d.95 I assume that there is a (presumably subconscious) apologetic aim \nat work, striving to counter the heavily negative press Islam receives in our day. However, \nto my mind such an approach, though well intentioned, does a disservice to the subject, \nand to Muslims for that matter, since it implies that they and their past are not part of the \nordinary ebb and flow of human history. In my own words from my book, \u201cmy aim is to \nre-integrate these conquests and their impact into the fabric of human history, against the \nprevailing trend to see them as utterly exceptional, and I hope thereby to make them more \nexplicable according to the usual norms of human behaviour\u201d (p. 6). That does not mean \nthat I wish to downplay their extraordinary nature\u2014I emphasize that \u201cthe achievements of \nthe Arab conquerors were immense\u201d\u2014but I feel that to give differential treatment is to risk \nexclusion, and it is surely better for all concerned if Muslims and their history participate, \nand are included, fully in the struggle of humanity to understand where it came from and \nwhere it is going.96\n\n92.  The Times of History, 249. Cf. Chase Robinson: \u201cThe supposed \u2018exceptionalism\u2019 of Islamic History says as \nmuch about professional expertise and religious belief as it does about the history made by Muslims: the laws \nof history (insofar as they exist) are not suspended in southwest Asia\u201d (\u201cReconstructing Early Islam: Truth and \nConsequences,\u201d in Method and Theory in the Study of Islamic Origins, ed. Herbert Berg, Leiden: Brill, 2003, 134).\n\n93.  Webb, \u201cThe March of Islam,\u201d 24. He also says that I call the conquests \u201cordinary\u201d, which I do not (I do not \nuse that word in the book, rather I call them an \u201cimmense\u201d and a \u201cstunning\u201d achievement), and \u201can accident \nwhich Arabians happen to pull off\u201d, whereas I offer a list of plausible causes. He also says that it is my \u201cprincipal \nargument that Islam\u2019s rise was not exceptional,\u201d which I do not say at all in the book; but I would say that it was \nnot exceptional in the literal sense of being an exception to human history at large. Yet it is surely not the job \nof a historian either to write a paean to his/her subject or to say that it is inexplicable.\n\n94.  Donner, \u201cFrom Believers to Muslims,\u201d 50.\n95.  James Howard-Johnston, Witnesses to a World Crisis: Historians and Histories of the Middle East in the \n\nSeventh Century (Oxford: Oxford University Press, 2010), 463 and 464.\n96.  Arguing in a slightly different but related vein, Crone concludes her reply to Robert Serjeant\u2019s review \n\nof her Meccan Trade by saying \u201cI have simply refused to treat the Arabs as an exception to the normal rules \nof history, and something is badly wrong in Islamic studies if I have to justify this procedure\u201d (\u201cSerjeant and \nMeccan Trade,\u201d Arabica 39, 1992, 240).", "start_char_idx": 82537, "end_char_idx": 86120, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e2d029a7-cb06-412b-ba58-36aa15278eb6": {"__data__": {"id_": "e2d029a7-cb06-412b-ba58-36aa15278eb6", "embedding": null, "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. 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", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "e8044216916265baf8b61abb08225b89948dff2401bcaab2ee5ddeefeadb127b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f22307a5-abc7-49bf-8c21-3e8d135daaff", "node_type": "1", "metadata": {}, "hash": "696f131c6137410260622e7a23421641d455a9c55e2ed2e78859cf1ba9e8e958", "class_name": "RelatedNodeInfo"}}, "text": "136  \u2022  RobeRt G. Hoyland\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nBibliography\n\nAb\u016b \u02bfUbayd al-Q\u0101sim. Kit\u0101b al-amw\u0101l. Edited by Ab\u016b Anas Sayyid ibn Rajab. 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", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7000", "node_type": "4", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "eaf3c585f9da52c8df8aa7bfaa401c8be2e47a2552bfee683ab21a011fc5761e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e2d029a7-cb06-412b-ba58-36aa15278eb6", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "c39e06e1ef7ce540d7398769ccfeddd2c85d8e39a15ae333e4940fa8b370f8fb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e9c8f421-71ef-4091-bc1b-d7ffc589467a", "node_type": "1", "metadata": {}, "hash": "040aa995ae75f02aca7df4fa3a7fa40018ca6dfad16463950d58bc5a6809d10d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Reflections on the Identity of the Arabian Conquerors  \u2022  137\n\n\u2014\u2014\u2014. \u201cImperial Trauma: the case of the Arabs.\u201d Common Knowledge 12 (2006): 107-16.\n\n\u2014\u2014\u2014. \u201cQuraysh and the Roman Army: making sense of the Meccan leather trade.\u201d Bulletin \nof the School of Oriental and African Studies 70 (2007): 63-88.\n\n\u2014\u2014\u2014. \u201cAmong the Believers,\u201d Tablet, August 10, 2010: http://www.tabletmag.com/jewish-\nnews-and-politics/42023/among-the-believers.\n\n\u2014\u2014\u2014. \u201cAngels versus Humans as Messengers of God.\u201d In Revelation, Literature, and \nCommunity in Late Antiquity, 315-36. 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Chicago: Oriental Institute, 2016.\n\nWickham, Chris. \u201cConclusions.\u201d In Pohl et al., Visions, 551-58.\n\nWolfram, Herwig. \u201cHow Many Peoples are (in) a People?\u201d In Pohl et al., Visions, 101-8.", "start_char_idx": 95080, "end_char_idx": 96687, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5f5b0a4f-04ab-4487-b579-6c49b667953f": {"__data__": {"id_": "5f5b0a4f-04ab-4487-b579-6c49b667953f", "embedding": null, "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7001", "node_type": "4", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "6c043807f776b93997c9f0f7e02fc38e3a8fa01966d15e26ba2de902a6604255", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d8238525-7d8c-4cd7-8177-3936a4ddfcdb", "node_type": "1", "metadata": {"identifier": "alusur-7000", "author": "Hoyland, Robert G. ", "title": "Reflections on the Identity of the Arabian Conquerors of the Seventh-Century Middle East", "date": "2017-11-15", "file": "alusur-7000.pdf"}, "hash": "f04d0e45f332c61a998ac0f507c44fdcc0936b44c4acaef3b3acc36ac9db1d99", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bee7a169-356d-4860-8f19-75879a0eba67", "node_type": "1", "metadata": {}, "hash": "8dc2ce0123bcd063af212c4b121fe59a77e85d9ee5f593151adba788392d22d4", "class_name": "RelatedNodeInfo"}}, "text": "Conference Report\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 141-148\n\nFo r  t w o  d a y s  i n  t h e  p i c t u r e s q u e Swabian university town of T\u00fcbingen, a lively cohort of researchers came \ntogether for the first international confer-\nence on spatial thought in Islamicate \nsocieties, 1000-1600 CE. Organized by Kurt \nFranz, Jean-Charles Duc\u00e8ne, and Zayde \nAntrim and funded by the University of \nT\u00fcbingen, the \u00c9cole Pratique des Hautes \n\u00c9 t u d e s  ( E P H E ) \u2014 R e s e a r c h  U n i v e r s i t y \nParis, the Centre national de la recherche \nscientifique (CNRS), and Trinity College \n(Hartford, CT), the conference schedule \nwas intense, but also left time for informal, \nif no less vigorous, discussions over walks \nand meals in a variety of attractive local \nvenues. What was absolutely clear at the \nend of two days is that a new genera-\ntion of scholars is challenging traditional \napproaches to historical geography and \ncartography, uncovering exciting new \nsources, and integrating novel theoretical \nconsiderations and methodologies into \ntheir work.\n\nThe presentations were organized in \n\npanels that treated each of the themes \nin the conference subtitle: genre, image, \nand text. Kicking off the conference \no n  T h u r s d a y  e v e n i n g ,  Z a y d e  A n t r i m \n(Trinity College, Hartford, CT) gave an \nintroductory lecture in T\u00fcbingen\u2019s historic \nAlte Aula entitled \u201cSpatial Thought and the \nLimitations of Genre.\u201d Antrim questioned \nthe dichotomizing effects of conventional \ngenre distinctions, such as that between \nmathematical and human geography or \nthat between geography and history. \nShe also invoked, not for the last time \nduring the conference, the foundational \nwork of Andr\u00e9 Miquel and its complicated \nramifications for the study of spatial \nthought in the period after about 1000 CE. \n\nOn Friday morning, the participants \ngathered in the lofty tower seminar room \nof the Institute of Classical Archaeology in \nHohent\u00fcbingen Castle, boasting panoramic \nviews of the surrounding countryside. \nOpening the first panel on the theme \nof genre, Emmanuelle Tixier du Mesnil \n(Universit\u00e9 Paris X Nanterre La D\u00e9fense) \n\nSpatial Thought in Islamicate Societies, 1000-1600:  \nThe Politics of Genre, Image, and Text \n(T\u00fcbingen, 30 March to 1 April 2017)\n\nZayde Antrim, Jean-Charles Duc\u00e8ne, and Kurt Franz\n\n\n\n142  \u2022  Zayde antrim, Jean-Charles duC\u00e8ne, & Kurt FranZ\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nchallenged traditional history of science \napproaches to Islamicate geography that \namount to a catalog of discoveries (or, \nas she quipped, errors) shorn of social or \npolitical context. She argued, following \nMiquel, that medieval Arabic geography \nwas not merely a vector carrying ancient \ngeography to Renaissance Europe, and \nthat its significance cannot be properly \nappreciated without understanding the \nsocial and political context in which \ni t  e m e r g e d .  A s  a  c a s e  i n  p o i n t ,  s h e \ndemonstrated the effect of the turbulence \nand fragmentation of eleventh-century \nal-Andalus on the geographical work of \nal-Bakr\u012b (d. 487/1094), who, by turning \ntoward the south, was emphasizing its \nimportance in his own political context.", "start_char_idx": 47, "end_char_idx": 3226, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bee7a169-356d-4860-8f19-75879a0eba67": {"__data__": {"id_": "bee7a169-356d-4860-8f19-75879a0eba67", "embedding": null, "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7001", "node_type": "4", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "6c043807f776b93997c9f0f7e02fc38e3a8fa01966d15e26ba2de902a6604255", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5f5b0a4f-04ab-4487-b579-6c49b667953f", "node_type": "1", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "562f71263dda3abffcadce4853b4b536b2d44302d7a3cf7ba0512c1fb7854772", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2dc84ba5-3834-489b-8ff2-5915c1633fef", "node_type": "1", "metadata": {}, "hash": "875eddf4664b646d535b6b3d18a79193f3d197aa3917af05da9f0b1bae6c2027", "class_name": "RelatedNodeInfo"}}, "text": "While Tixier du Mesnil critiqued the \nway geographical literature has been \nt r e a t e d  a s  a  d e c o n t e x t u a l i z e d  g e n r e \nb y  h i s t o r i a n s  o f  s c i e n c e ,  K u r t  F r a n z \n(Universit\u00e4t T\u00fcbingen) introduced a new \nway of reading what might be called a \n\u201csubgenre\u201d of Arabic geography\u2014the \nencyclopedia\u2014exemplified by Y\u0101q\u016bt\u2019s \nthirteenth-century Mu\u02bfjam al-buld\u0101n. \nInstead of using Y\u0101q\u016bt\u2019s encyclopedia as \na \u201cquarry\u201d from which to solve problems \nin footnotes, he argued that it should be \napproached as a coherently composed \nwork that conveys meanings and opinions. \nProposing narrative analysis as the best \nway to understand Y\u0101q\u016bt\u2019s project, Franz \nidentified geographical micro-narratives \nat the level of individual articles and meta-\ntextual master narratives that integrate \nthe book. Although doing so for the \nentire work brings up problems of scale \nand methodology, Franz demonstrated \nhis approach with a subset of Y\u0101q\u016bt\u2019s \nentries for the Arabian Peninsula, Syria, \nand al-Jaz\u012bra. His analysis revealed a \n\np reoc c u p at ion wit h forg ot t en p laces \nand uninhabited sites in the desert or \nsteppe that might be reanimated by a \n\u201csalvage operation\u201d that featured, most \nprominently, poetry. These were not \nspaces shaped by the reach of imperial \npower, but rather by poetic allusions and \nthe memory of readers whose knowledge \nof the poetic canon Y\u0101q\u016bt relied upon to \nfill in the blanks in his entries. \n\nRounding out the panel, Travis Zadeh \n(Yale University) used the concept of \nwonder, often associated with but not \nconfined to the genre of \u02bfaj\u0101\u02beib literature, \nto interrogate the epistemological basis \nu p o n  w h i c h  W e s t e r n  d i s c o u r s e  h a s \ndetermined what \u201cqualifies,\u201d drawing \nfrom Ann Stoler\u2019s work, as \u201cdiscovery\u201d \nand \u201ccuriosity.\u201d Opening his paper with \nthe claim made by the Turkish president, \nRecep Tayyip Erdo\u011fan, in 2014, that \nMuslims were the first to discover America, \nZadeh argued that this represented a \nresponse to a persistent colonial history in \nwhich Islamicate society has been deemed \ninward-looking and lacking in curiosity \nabout the rest of the world. Instead, he \nproposed the concept of wonder as a \ndiscursive formation within Islamicate \nsocieties that made possible a serious \nengagement with the heterogeneity of \nexistence, the ever-shifting boundary \nbetween the known and the unknown, and \nthe limits of human capacity. According to \nZadeh, meditations on wonder presumed \nc u r i o s i t y  t o  b e  a  p o w e r f u l  d r i v e .  I t \nwas therefore never a matter of lack \nof curiosity, but of how\u2014or where\u2014to \nchannel it. This was one of the purposes of \nspatial thought and geographical writing, \nZadeh concluded, to establish frontiers as \nrelational concepts\u2014not as barriers to the \nunknown, but as historically contingent, \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Spatial Thought in Islamicate Societies, 1000-1600  \u2022  143\n\na n d  t h u s  a l w a y s  c h a n g i n g ,  w a y s  o f \nordering a world defined by its diversity. \n\nThe second panel, on the theme of \nimage, was convened after a refreshing \nlunch at Caf\u00e9 Ranitzky in the Marketplace \nSquare of T\u00fcbingen. Yossef Rapoport \n( Q u e e n  M a r y  U n i v e r s i t y  o f  L o n d o n ) \nopened the panel with a paper on mapping \nurban space.", "start_char_idx": 3228, "end_char_idx": 6559, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2dc84ba5-3834-489b-8ff2-5915c1633fef": {"__data__": {"id_": "2dc84ba5-3834-489b-8ff2-5915c1633fef", "embedding": null, "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7001", "node_type": "4", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "6c043807f776b93997c9f0f7e02fc38e3a8fa01966d15e26ba2de902a6604255", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bee7a169-356d-4860-8f19-75879a0eba67", "node_type": "1", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "ff2cb7f3ba13733c854839c8055314ce3559d22ed1df133285e88782c0fa01d1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8a208276-cd1f-48db-8bea-913bdb869ab4", "node_type": "1", "metadata": {}, "hash": "fd6dcf6a7ae977242e0dc81b1f6fa643d003ccdbdb41ea7256c93d9bc794a2f8", "class_name": "RelatedNodeInfo"}}, "text": "He began by noting that \nscholars have frequently dismissed maps \nof cities as rare or ignored them entirely. \nIn response, he assembled a sampling \nof maps from manuscripts, such as the \n\u201cBook of Curiosities,\u201d an anonymous \ncosmographical work composed in the \neleventh century, and Ibn Muj\u0101wir\u2019s \nthirteenth-century account of the Arabian \nPeninsula, to show a recurrent pattern \ni n  t h e  g r a p h i c a l  d e p i c t i o n  o f  c i t i e s . \nAccording to Rapoport, these images \nfocus on protection\u2014walls, harbors\u2014and \nsites of political authority. The rest of the \nurban space is frequently portrayed as \nempty. This offers a contrast to written \nrepresentations of cities and urban life, \nwhich often emphasize religious structures \nand markets. This paper prompted a \ndebate about whether or not such maps \nrepresent continuity with pre- and extra-\nIslamicate depictions of cities, such as the \nMadaba map.\n\nNext, Feray Co\u015fkun (Freie Universit\u00e4t \nB e r l i n )  a d d r e s s e d  w o r l d  m a p s  i n \nmanuscripts of the popular sixteenth-\ncentury Ottoman Turkish translation \no f  I b n  a l - W a r d \u012b \u2019 s  f i f t e e n t h - c e n t u r y \nKhar\u012bdat al-\u02bfaj\u0101\u02beib. With examples from \na variety of manuscripts, Co\u015fkun argued \nthat these world maps are particularly \nrevealing of the historical context of \ntheir copying. For instance, the legendary \nThrone of Ibl\u012bs, pictured in East Africa \nin fifteenth-century Arabic manuscripts, \n\nwas moved to northern Europe in one \nof the earliest manuscript copies of the \nTurkish translation, mirroring an Ottoman \norient at ion t oward  t he nort h as  t he \nland of the unknown or the dangerous. \nAnother compelling example came from \na seventeenth-century manuscript, which \nfeatures an extremely large depiction of \nConstantinople, along with additional \ncopyist commentary describing the city \nas the divinely protected center of the \nCaliphate. Co\u015fkun concluded that these \nchanging features indicate the flexibility \nof maps, which can be altered in dramatic \nor subtle ways to reflect their historical \nc o n t e x t ,  a n d  h e l p  a c c o u n t  f o r  t h e \nprolonged popularity of the work in the \nOttoman milieu. Like Rapoport, Co\u015fkun \ns h o w e d  t h a t  m a p s  p r o v i d e  a l t e r n a t e \nvenues for promoting conceptions of space \nthan written works.\n\nIn the third and final paper on image, \nNadja Danilenko (Freie Universit\u00e4t Berlin) \nanalyzed the manuscript tradition of one \nof the most frequently copied cartographic \ntexts from the medieval Islamicate world, \nal-I\u1e63\u1e6dakhr\u012b\u2019s \u201cBook of Routes and Realms.\u201d \nDanilenko\u2019s paper made three main points: \nfirst, that al-I\u1e63\u1e6dakhr\u012b employed a novel \nvisualization strategy that stayed relatively \nstable across centuries of manuscript \ncopying; second, that al-I\u1e63\u1e6dakhr\u012b\u2019s work \nw a s  t h e  o n l y  t e n t h - c e n t u r y  A r a b i c \ngeography translated into both Persian \nand Ottoman Turkish, a fact that reflects \nthe cultural efflorescence of the Mongol \nand post-Mongol Persianate world; and \nthird, that the continued copying of the \nmanuscript up to 1898 was driven by \nmany factors but perhaps primarily by \nits aesthetic appeal as a showpiece for \nelites. Danilenko\u2019s research has uncovered \nheretofore unknown manuscripts of this", "start_char_idx": 6560, "end_char_idx": 9840, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8a208276-cd1f-48db-8bea-913bdb869ab4": {"__data__": {"id_": "8a208276-cd1f-48db-8bea-913bdb869ab4", "embedding": null, "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7001", "node_type": "4", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "6c043807f776b93997c9f0f7e02fc38e3a8fa01966d15e26ba2de902a6604255", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2dc84ba5-3834-489b-8ff2-5915c1633fef", "node_type": "1", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "dc8ee40adba31e5d03845c660a0eeeedeb813971b8319433688f8512c3fbc2d0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aa9d9198-a4e5-4f74-8687-518f4296ee25", "node_type": "1", "metadata": {}, "hash": "b2148b15e7d4ab9419e477c0fa8b1bf2ca7d33cdfc2d5eaa8796257e36e5331d", "class_name": "RelatedNodeInfo"}}, "text": "Danilenko\u2019s research has uncovered \nheretofore unknown manuscripts of this \n\n\n\n144  \u2022  Zayde antrim, Jean-Charles duC\u00e8ne, & Kurt FranZ\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nwork, bringing the total extant copies \nup to 51 (Arabic, Persian, Turkish), a \nmajor contribution to the field that has \nentailed painstaking archival work on four \ncontinents. Hers was one of the few papers \nin the conference that addressed the \nmateriality of the sources and their role as \ncommodities in circulation. \n\nA long and lively day was capped by \na visit to the Research Unit for Islamic \nN u m i s m a t i c s  ( F I N T )  h o s t e d  b y  t h e \nDepartment of Oriental and Islamic Studies \nat the University of T\u00fcbingen. There, \nconference participants were treated to \na presentation by curator Lutz Ilisch on \ncoins as sources for historical geography. \nIt was a fascinating lesson not only on \nthe ways in which distributions of coins \nand mints yield insight into political and \neconomic fluctuations, but also on the \nchallenges of assembling and maintaining \nsuch an extensive collection, second only \nto that of St. Petersburg. Afterwards, \nwe gathered in Kurt Franz\u2019s office for a \nbrief introduction to \u201ceTAVO\u201d (T\u00fcbinger \nAtlas des Vorderen Orients), the massive \ngeoinformation project under preparation \nhe is coordinating, and the alpha version \no f  t h e  c o m m u n i t y - b u i l d i n g  w e b s i t e \n\u201cMam\u00e2lik: Place and Space in Islamic \nHistory,\u201d to be launched shortly.\n\nDay two was equally exciting, featuring \ntwo panels on the theme of text: a poster \nsession in which four graduate students \npresented their dissertation work, and an \nenergetic and fruitful summary discussion. \nThe Saturday morning panel was convened \nby a guest chair, Dana Sajdi (Boston College), \nand opened with a presentation by Stefan \nHeidemann (Universit\u00e4t Hamburg) on a \ndigital humanities project that draws from \nninth- through twelfth-century Arabic \ngeographies to map the Abbasid Empire \n\n\u201con its own terms.\u201d Focusing on the five \nregions of Ifr\u012bqiya, al-Sh\u0101m, al-Jaz\u012bra, F\u0101rs, \nand Khur\u0101s\u0101n, the project\u2019s preliminary \nfindings show that the locations included \nin each regional unit varied considerably \namong the geographers under study. This \nsuggests that such regions did not function \nas territorially-defined provinces, but were \nrather administrative projections from \nthe center without defined territoriality. \nHe presented a sampling of maps of \nal-Sh\u0101m from the project, which use \ntranslucent polygons to represent each \nof the region\u2019s administrative districts \n(ajn\u0101d) superimposed on a Google Earth \nbase. This method makes it possible to \nlayer different interpretations of the ajn\u0101d \non the same map. It also has an advantage \nover previous attempts to map the Abbasid \nEmpire, which have been less successful at \nconveying ambiguity and territoriality at \nthe same time. \n\nT h e  s e c o n d  p a p e r  o f  t h e  m o r n i n g \non al-Idr\u012bs\u012b\u2019s twelfth-century Nuzhat \nal-musht\u0101q constituted one of the only \ni n - d e p t h  d i s c u s s i o n s  o f  a n  a u t h o r \u2019 s \nmethod for integrating word and image. \nAccording to Irina Konovalova (Russian \nAcademy of Sciences, Moscow), al-Idr\u012bs\u012b \nused route data to organize space, but this \npresented problems, since the singularity \nof each of his sectional maps fragmented \nlong-distance itineraries. He managed the \nlimitations of his cartographic method \nby taking advantage of the possibilities of \nthe written text for toponym repetition \nand intratextual cross-referencing, which \ntogether allow a reader to keep track of \nitineraries that stretch over more than \none sectional map. Konovalova also argued \nthat toponyms function in al-Idr\u012bs\u012b\u2019s work \nlike \u201cgeographical objects.\u201d Consumers \nof this toponymy might appreciate the", "start_char_idx": 9766, "end_char_idx": 13566, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aa9d9198-a4e5-4f74-8687-518f4296ee25": {"__data__": {"id_": "aa9d9198-a4e5-4f74-8687-518f4296ee25", "embedding": null, "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7001", "node_type": "4", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "6c043807f776b93997c9f0f7e02fc38e3a8fa01966d15e26ba2de902a6604255", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8a208276-cd1f-48db-8bea-913bdb869ab4", "node_type": "1", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "65945f9506d62acae45685d7312054c8e19fa9685e3e5d0f748eda88a13874e9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "30aa041d-925b-435f-a704-d54b7dc7ae8a", "node_type": "1", "metadata": {}, "hash": "f415f4c7692b0543ec0395813a792af965a98c459962b208877070157878c071", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Spatial Thought in Islamicate Societies, 1000-1600  \u2022  145\n\n\u201cidea\u201d of the toponym\u2014the object that \nit constituted, rather than the one it \nsignified\u2014without having need of detailed \nlocational information about it. This was \nparticularly true for faraway or large \nand boundless places. She concluded \nthat for al-Idr\u012bs\u012b word and image not \nonly represented two different ways of \npresenting information but also conveyed \nt w o  d i f f e r e n t  t y p e s  o f  i n f o r m a t i o n , \ns o m e t i m e s  i n  i n t e r d e p e n d e n t  a n d \nsometimes in independent ways.\n\nThe last paper of the morning panel \nstraddled the themes of genre and text, as \nJean-Charles Duc\u00e8ne (\u00c9cole pratique des \nhautes \u00e9tudes, Paris) examined a set of \nworks usually identified as administrative \nor chancellery manuals from the Maml\u016bk \nperiod. While al-\u02bfUmar\u012b\u2019s fourteenth-\ncentury Mas\u0101lik al-ab\u1e63\u0101r is sometimes \nincluded under the rubric of geographical \nliterature, in particular because of its maps, \nother works, such as his Ta\u02bfr\u012bf bi-l-mu\u1e63\u1e6dala\u1e25 \nal-shar\u012bf and Qalqashand\u012b\u2019s \u1e62ub\u1e25 al-a\u02bfsh\u0101, \n\nnot to mention works by their lesser \nknown contemporaries Ibn N\u0101\u1e93ir al-Jaysh \nand al-Sa\u1e25m\u0101w\u012b, are rarely considered \nin discussions of spatial thought. Indeed, \nD u c \u00e8 n e  a r g u e d  t h a t  a n a l y z i n g  t h e s e \ntexts reveals a very different approach \nto space than that of more \u201cuniversalist\u201d \ngeographers like al-Idr\u012bs\u012b. Maml\u016bk-era \nchancellery manuals order space in terms \nof proximity and relevance to the imperial \ncenter\u2014in this case, Egypt\u2014and sketch a \ngeography of \u201cstates,\u201d recognized as such \nby their political, economic, and military \npower and their diplomatic relations with \nthe Maml\u016bks. In short, Duc\u00e8ne contended, \nthese authors developed a real political \ngeography.\n\nBefore breaking for lunch on the lovely \nterrace of the Hotel am Schloss, the group \nassembled for a poster session featuring \nfour PhD researchers who won travel \ngrants to attend the conference. Brief \npresentations accompanied by compelling \nvisuals addressed the importance of the \n\nConference participants in T\u00fcbingen, Germany, 2017. \n\n\n\n146  \u2022  Zayde antrim, Jean-Charles duC\u00e8ne, & Kurt FranZ\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nqibla as ritual, metaphor, and identity \nmarker in early Islam (Ari M. Gordon, \nUniversity of Pennsylvania); Bosnian hajj \nliterature and local cosmopolitanism in the \nOttoman Empire (D\u017eenita Kari\u0107, School of \nOriental and African Studies, University of \nLondon); Ibn Ba\u1e6d\u1e6d\u016b\u1e6da\u2019s vision of Southeast \nAsia as a frontier (Aglaia Iankovskaia, \nCentral European University, Budapest); \nand a new digital approach to comparing \ndescriptive geographies (Masoumeh Seydi, \nin collaboration with Maxim Romanov, \nUniversit\u00e4t Leipzig).\n\nThe Saturday afternoon panel on the \ntheme of text consisted of two, rather \nthan three, papers, as unfortunately \nSergey Minov (Oxford University) was \nprevented from presenting his work on \nSyriac cosmography due to last-minute \nvisa complications. The panel was opened \nby Alexis N. Wick (American University \nof Beirut), whose paper on Ibn M\u0101jid\u2019s \nfifteenth-century navigation guide to \nthe Indian Ocean moved us from land \nto sea. Like Konovalova\u2019s al-Idr\u012bs\u012b, but \nunlike Duc\u00e8ne\u2019s Maml\u016bk administrators, \nIbn M\u0101jid organized space in terms of \ntoponyms and routes, not sovereignty.", "start_char_idx": 13571, "end_char_idx": 16935, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "30aa041d-925b-435f-a704-d54b7dc7ae8a": {"__data__": {"id_": "30aa041d-925b-435f-a704-d54b7dc7ae8a", "embedding": null, "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7001", "node_type": "4", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "6c043807f776b93997c9f0f7e02fc38e3a8fa01966d15e26ba2de902a6604255", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aa9d9198-a4e5-4f74-8687-518f4296ee25", "node_type": "1", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "8d8c85c66b3c359ea16491c03dd0774daac3dec4f10d7e1bf4697c67bf5ecaf0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aecb600f-81b2-40ad-b811-037b02c36fe1", "node_type": "1", "metadata": {}, "hash": "c332509f4fde1822320decdda36a6f17f192da0500a2bc0decc492cb86cc131c", "class_name": "RelatedNodeInfo"}}, "text": "His \nregular use of the first and second person \nsuggested the importance of personal \nexperience in providing practical guidance \nto others. Such references to firsthand \nknowledge were, of course, a means of \nauthorial legitimation, but Wick argued \nthat they must also be seen as part of a \nwider epistemological system in which \nexperience, scholarship, and instruction \nwere seamlessly integrated in the service \nof ordering, appreciating, and enabling \nmovement through space. This system \nproduced the sea as an inclusive space, \nmediated by the authority of navigators \nto be sure, but with the effect of making \n\nit more, not less, accessible outside of \nlimited circles of personal experience and \nexpertise. \n\nThe final paper of the conference \nwas also the first one to deal with a \nt e x t  e m e r g i n g  f r o m  w h a t  h a s  b e e n \ncalled the genre of local history rather \nthan geography. In a discussion of Ibn \nIsfandiy\u0101r\u2019s early thirteenth-century \nPersian T\u0101r\u012bkh-i \u1e6cabarist\u0101n, Robert Haug \n(University of Cincinnati) stressed the \nimportance of an author\u2019s autobiography \nto the representation of space. According \nto Haug, Ibn Isfandiy\u0101r\u2019s experience in \nexile, watching the B\u0101wandid dynasty \nfall to the Khw\u0101razmsh\u0101hs, caused him \nto represent \u1e6cabarist\u0101n as a place of \nsanctuary. By narrating anecdotes about \nforeigners seeking refuge in \u1e6cabarist\u0101n \nover the centuries, Ibn Isfandiy\u0101r inserted \nhis home region into the larger political \ndramas of the time. Haug concluded by \nspeculating that this may also be a clue \nas to Ibn Isfandiy\u0101r\u2019s intended audience, \na circle of fellow exiles for whom the \nill treatment of refugees was a pressing \nconcern.\n\nThe closing event of the conference was \na summary discussion led by Nasser Rabbat \n(Massachusetts Institute of Technology). \nRabbat began by sketching three modes \nfor depicting space in Islamicate societies \nb e t w e e n  1 0 0 0  a n d  1 6 0 0 .  T h e  f i r s t , \n\u201cverbal,\u201d consisting of oral or written \ndescriptions of space, was already highly \ndeveloped by the beginning of this period. \nThe second, \u201cgraphic,\u201d consisting of \nnon-mimetic visualizations of space, was \ngathering momentum over the course \nof, but especially toward the end of, this \nperiod. And the third, \u201crepresentational,\u201d \nc o n s i s t i n g  o f  m i m e t i c ,  p e r s p e c t i v a l \nvisualizations of space, became important", "start_char_idx": 16936, "end_char_idx": 19335, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aecb600f-81b2-40ad-b811-037b02c36fe1": {"__data__": {"id_": "aecb600f-81b2-40ad-b811-037b02c36fe1", "embedding": null, "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7001", "node_type": "4", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "6c043807f776b93997c9f0f7e02fc38e3a8fa01966d15e26ba2de902a6604255", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "30aa041d-925b-435f-a704-d54b7dc7ae8a", "node_type": "1", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "733d6f6bf0650dd6fc25f9fdda0a165a00ebdf6cd079c318f14f600cbe5571af", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a3abe317-ae78-43d4-a6c9-6e0a29347f54", "node_type": "1", "metadata": {}, "hash": "d6db5d86ba7de3ffaa2b84a9a6401c961ccaa18351aa5818ece9b076e9b21de8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Spatial Thought in Islamicate Societies, 1000-1600  \u2022  147\n\nonly from the sixteenth-century  on. \nRabbat cautioned that this typology should \nbe seen along a historical continuum, not \nas a template for discrete, consecutive \np e r i o d i z a t i o n .  I n d e e d ,  t h e  \u201c v e r b a l \u201d \npersisted as, arguably, the dominant mode \nfor expressions of spatial thought until \nthe modern period, and there have always \nbeen overlaps between the three modes, \nboth within the sources themselves and \nwithin historical periods. Nonetheless, \nRabbat contended that a pressing question \nfor the study of spatial thought after \ncirca 1000 is why\u2014and in what cultural or \nhistorical circumstances\u2014one mode was \nchosen rather than another. What do these \nchoices tell us about, for instance, the \ndevelopment of genres, technologies, and \ndivisions of labor?\n\nRabbat then provided some comments \non recurring themes over the two days \nof paper presentations. He noted the \nimportance of the political context to the \nproduction and circulation of spatially \noriented texts, as well as to the shaping \nof their contents; he suggested ekphrasis \nas a conceptual tool to understand the \nrhetorical purpose of many of these texts; \nand he emphasized the significance of \nthe concept of wonder and questions of \nthe unknown\u2014or unknowable\u2014in spatial \nthought. The discussion that ensued \nwas extremely vigorous and thought-\nprovoking, as the group grappled with \nquestions of epistemology\u2014what \u201ccounts\u201d \nas geography or cartography? How do \nwe respond to persistent discourses that \nidentify \u201cabsences\u201d in Islamicate societies? \nDo we respond with \u201cpresences\u201d? Or do we \nreject the epistemological terms that such \nquestions force us into? The issue of genre \nwas one of the more contentious, with some \nparticipants insisting on the usefulness of \n\ngeneric distinctions between, for instance, \nm a t h e m a t i c a l  a n d  h u m a n  g e o g r a p h y \nand others seeing such distinctions as \nproblematic or ill-suited to the sources. \nRabbat asked whether it is even possible \nfor us to identify \u201cindigenous\u201d genres \nof medieval spatial thought or whether \nwe are trapped between two options, \nimposing our own genres or defaulting \nto assumptions of \u201cgenre fluidity.\u201d In \nother words, have we arrived at limits of \nour own, a frontier behind which lies the \nunknown\u2014or unknowable? \n\nW h i l e  l e a v i n g  t h i s  o p e n  t o  f u t u r e \nd e b a t e ,  t h e  c o n f e r e n c e  d i d  g e n e r a t e \nconsensus in several areas. The period \n1000-1600 proved productive, despite \noften-heard classicist opinions of a deep \ndecline following roughly the year 1000. \nInstead of denigrating \u201cpost-classical\u201d \ngeographies as derivative or inferior, \nparticipants stressed the ability of authors \nto innovate and adapt to a variety of \ncontexts in a changing world. Also, it was \nconsistently emphasized that the stock \nof relevant books and maps from this \nperiod is by no means exhausted. Making \nmore manuscript materials available was \ndeemed a prerequisite for understanding \nbetter the significance of spatially oriented \nworks. Third, it went almost without saying \nthat the multifold linguistic and cultural \ncharacter of these centuries calls for more \ncross-sectional and interdisciplinary study. \nThis pertains not only to the movement of \nspatial concepts between Arabic, Persian, \nOttoman, and other literatures, but also to \nintertextuality among works composed in \ndifferent genres or for different audiences, \nand, it may be added, even among literary \nor cartographical sources and spatially-\nrelevant objects or buildings. Finally, the \nwrap-up session allowed participants to", "start_char_idx": 19340, "end_char_idx": 23064, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a3abe317-ae78-43d4-a6c9-6e0a29347f54": {"__data__": {"id_": "a3abe317-ae78-43d4-a6c9-6e0a29347f54", "embedding": null, "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7001", "node_type": "4", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "6c043807f776b93997c9f0f7e02fc38e3a8fa01966d15e26ba2de902a6604255", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aecb600f-81b2-40ad-b811-037b02c36fe1", "node_type": "1", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "d0e1078ddf37695de8825da813da755690e2f7b5d39b8a6e03aa29996f5848e0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "97469c9d-dc5e-402f-bac8-c571141a4c3f", "node_type": "1", "metadata": {}, "hash": "d037f98baef799ae3e406608d48d41afa8e6fc6131887bf5816cd65550f8543f", "class_name": "RelatedNodeInfo"}}, "text": "148  \u2022  Zayde antrim, Jean-Charles duC\u00e8ne, & Kurt FranZ\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nplace the discussion in a larger framework. \nS o m e  o f  t h e  m o s t  f r e q u e n t l y  r a i s e d \nquestions during the conference addressed \nthe social context in which geographers \nand mapmakers worked, to what extent \ntheir thought was shaped by practical \nneeds, and what impact their products had \non others and on the physical environment. \nThese questions, as Franz put it, implied \nthat the spatial thought of expert literati \nshould be seen as but a very specialized \nand visible expression of the basic human \nactivities that are movement and spatial \ncognition. As such, Franz concluded, \nthe conference provided an incentive to \nintegrate the study of spatial thought \nmore fully into the field of social history.  \n\nIf two days of papers on these topics \ntaught us anything, however, it was \nthat frontiers are always shifting. This \nr e p r e s e n t s  b o t h  a  c h a l l e n g e  a n d  a n \nopportunity, and the group resolved to \ncontinue such discussions with the goal of \nreconvening in some form in two years. A \ncelebratory farewell dinner at T\u00fcbingen\u2019s \nculinary treasure Le Romarin cemented \nthis resolve and we dispersed into the \nnight, some to early morning flights and \nothers to a final day of spring weather on \nT\u00fcbingen\u2019s River Neckar, but all looking \nforward to future work on the frontiers of \nIslamicate spatial thought. \n\nFor the full conference programme \nand paper abstracts, see: http://www.\nspatial-thought.uni-tuebingen.de/\n\n \n\nhttp://www.spatial-thought.uni-tuebingen.de/\nhttp://www.spatial-thought.uni-tuebingen.de/", "start_char_idx": 23069, "end_char_idx": 24726, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "97469c9d-dc5e-402f-bac8-c571141a4c3f": {"__data__": {"id_": "97469c9d-dc5e-402f-bac8-c571141a4c3f", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a3abe317-ae78-43d4-a6c9-6e0a29347f54", "node_type": "1", "metadata": {"identifier": "alusur-7001", "author": "Antrim, Zayde", "title": "Spatial Thought in Islamicate Societies", "date": "2017-11-15", "file": "alusur-7001.pdf"}, "hash": "bc2beace323db02b58775fbe1dc6e1f8bf7e097442f1a81372106d1569ec5f92", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4792e81e-8b93-4280-9180-ef131c466409", "node_type": "1", "metadata": {}, "hash": "10d5b39564f8362a4f7994681497cd26a9751530e1d26b9195c13c5754bd242f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 149-177\n\nIn his seminal study, Islamic History: A  F r a m e w o r k  o f  I n q u i r y,  S t e p h e n H u m p h r e y s  p r e s e n t e d  t h e  c e n t r a l \nquestion all scholars who try to recon-\nstruct the origins of Islam have to answer \non a methodological level: \u201cIn what sense \n[\u2026] is it possible to reconstruct the political \nhistory of early Islam?\u201d 1 In order to \naddress this question several related issues \nhave to be taken into account: (1) the \ntextual form of the sources we use, (2) the \ndegree of accordance between available \nsources to their previous textual forms in \nterms of narrative structure and content, \n(3) the paucity of reliable criteria for eval-\nuating the texts\u2019 authenticity or fictive-\nness, (4) the problem that intensive source \ncriticism does not leave much material for \na historical reconstruction, (5) the issue  \n \n\n1.  R. Stephen Humphreys: Islamic History. A \nFramework for Inquiry. 2nd ed. London 1991, p. 70. \nOf course, this question can also be applied to social, \neconomic, religious or any other type of historical \napproach to this period. \n\nthat many of these texts do not respond to \nour contemporary questions.2\n\nThese (and related) challenges have \nlong puzzled historians of the Islamicate \nw o r l d .  I n  a  w o r k s h o p  h e l d  a t  t h e \nUniversity of G\u00f6ttingen in June 2015,3 \nseventeen junior and senior researchers of \nearly Islamic history discussed questions \no f  s o u r c e  c r i t i c i s m ,  a u t h o r s h i p ,  a n d \nauthenticity of Arabic sources by also \ncontextualizing them with Syriac, Greek, \nand Ancient Near Eastern sources. Most of \nthe participants presented their individual \nperspectives on one of the points raised \nabove. These approaches (in addition to \nthe ensuing discussions)4 were not only \n\n2.  This list is inspired by Humphreys, Islamic \nHistory, 70-71.\n\n3.  This workshop was sponsored by the Courant \nResearch Center \u201cEducation and Religion (EDRIS),\u201d \nthe Ministry of Science and Culture of Lower Saxony, \nand the G\u00f6ttingen Graduate School for Humanities. \n\n4.  The organizers would like to thank the \npanel chairs Prof. Dr. Lale Behzadi, Dr. Nicolet \nBoekhoff-van der Voort, Dr. Zachary Chitwood, \n\nConference Report\n\nNew Insights into Early Islamic Historiography:\nA Substantial Conference Report \n\n(G\u00f6ttingen, 25-26 June 2015)\n\nYoones Dehghani Farsani and Jens Scheiner\nwith contributions by\n\nMehmetcan Akp\u0131nar, Antoine Borrut, Yoones Dehghani Farsani,  \nFred M. Donner, Georg Leube, Ilkka Lindstedt, Masoud Sadeghi,  \n\nJens Scheiner, M\u00f3nika Sch\u00f6nl\u00e9ber, Isabel Toral-Niehoff, Manolis Ulbricht", "start_char_idx": 47, "end_char_idx": 2689, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4792e81e-8b93-4280-9180-ef131c466409": {"__data__": {"id_": "4792e81e-8b93-4280-9180-ef131c466409", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "97469c9d-dc5e-402f-bac8-c571141a4c3f", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "830edcaf41046c3e54901619579a4dede013cd7e503e90a86800224198b80383", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0438913e-30ce-4c49-8201-5aa856a075aa", "node_type": "1", "metadata": {}, "hash": "8ec7b604fdbf0f0ae85d5e6d6e44230390165ea25e4f561b2efdb149c4d43d34", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n150  \u2022  Yoones Dehghani Farsani & Jens scheiner\n\nthought-provoking, but also offered new \nindividual insights into some of the central \nproblems of early Islamic historiography \ndescribed above. Therefore, the workshop \nconveners together with the participants \nagreed to publish these approaches in the \nrather unusual format of a \u201csubstantial \nconference report\u201d. \n\nT h u s ,  e a c h  p a r t i c i p a n t  w a s  a s k e d \nto summarize his ideas, case study or \nargument in a two-to-four-page long \ntext in order to introduce them to an \ninterested audience before the publication \nof the respective papers, monographs, \ntranslations, and studies. The outcome \nwas impressive. Each contribution had \nsomething important to say on the above-\nmentioned issues and is worth being read. \nFor instance, one contribution is\u2014after \nsevere source criticism\u2014event-orientated, \ni.e. focusing on the status of the Jews of \nKhaybar after the town\u2019s conquest by the \nProphet (F. Donner). That only one study \npursues this path shows how significant \nthe methodological obstacles are in writing \nthe political history of early Muslim \nsociety. Most contributions, instead, are \nsource-orientated, i.e. they either study \nthe textual forms of the available sources \nor try to come up with older textual forms \nof these sources. To the first group belong \n \n \n \n \n \n \n \n \n \n\nand Prof. Dr. Sebastian G\u00fcnther for their effective \nmoderation and engaged discussion.\n\nthe contribution on geographical terms \nin al-Azd\u012b\u2019s Fut\u016b\u1e25 al-Sh\u0101m (J. Scheiner) \nand on Ibn A\u02bftham\u2019s ridda  narrative  \n( M .  S c h \u00f6 n l \u00e9 b e r ) ,  w h i l e  t h e  s e c o n d \ng rou p  inc lu d es  c ont ribu t ions  on t he \nProphet\u2019s nocturnal journey to Jerusalem  \n( M .  A k p \u0131 n a r ) ,  o n  \u02bf U m a r \u2019 s  k h u \u1e6d b a  a t \nal-J\u0101biya (Y. Dehghani Farsani), on the \n\u02bfAbb\u0101sid revolution (I. Lindstedt), and on \nthe oldest Greek translation of the Qur\u02be\u0101n  \n(M. Ulbricht). A third group of contributions \nhighlights general features of early Islamic \nhistoriography, such as the one that \ndiscusses factuality and fictionality as \ndoubtful criteria for a source\u2019s authenticity \n(I. Toral-Niehoff). Other contributions \ntackle multi-layer intertextuality as typical \nfeature of this type of literature (G. Leube), \nthe origins of the fitna theme in historical \nsources (M. Sadeghi) or the change of \nsocietal definitions on what constitute \nhistorical sources (leading to the exclusion \nof astrological histories) (A. Borrut).\n\nThe discussions during the workshop \nas well as this report prove that some \ns t i m u l a t i n g  s t u d i e s  a r e  c u r r e n t l y \nunderway that\u2014once published in fully \ndeveloped forms\u2014will further deepen \nour understanding of the potentials and \nboundaries of writing early Islamic history.", "start_char_idx": 2693, "end_char_idx": 5518, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0438913e-30ce-4c49-8201-5aa856a075aa": {"__data__": {"id_": "0438913e-30ce-4c49-8201-5aa856a075aa", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4792e81e-8b93-4280-9180-ef131c466409", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "6cf8be37770c5e90dd8d5484c837f4711caf254d1e49b430aa7601441c26894e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c6a9bd0f-5722-4c36-a33a-8796fc296a4e", "node_type": "1", "metadata": {}, "hash": "f71ec5dd5ec533d5e281b3aa88417a2635882e3617af1536baa1d41920d47b8d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n New Insights into Early Islamic Historiography \u2022  151\n\nContents\n\nI. Fred M. Donner, \u201cThe Status of the Jews of Khaybar.\u201d\n\nII. Jens Scheiner, \u201cGeographical Terminology in al-Azd\u012b\u2019s Fut\u016b\u1e25  \n      al-Sh\u0101m.\u201d\n\nIII. M\u00f3nika Sch\u00f6nl\u00e9ber, \u201cIbn A\u02bftham\u2019s Arrangement of Ridda Material.\u201d\n\nIV. Mehmetcan Akp\u0131nar, \u201cParallelisms between Ibn Is\u1e25\u0101q\u2019s S\u012bra Material  \n     and Muq\u0101til b. Sulaym\u0101n\u2019s Tafs\u012br.\u201d\n\nV. Yoones Dehghani Farsani, \u201cGenesis and Textual Development of the  \n     Fut\u016b\u1e25 al-Sh\u0101m Ascribed to al-W\u0101qid\u012b (d. 207/823).\u201d\n\nVI. Ilkka Lindstedt, \u201cThe \u02bfAbb\u0101sid Revolution and Its Earliest  \n      Historiography\u201d\n\nVII. Manolis Ulbricht, \u201cThe Earliest Translation of the Qur\u02be\u0101n.\u201d\n\nVIII. Isabel Toral-Niehoff, \u201cThe Fact-Fiction-Debate in Early Muslim     \n         Historiography.\u201d\n\nIX. Georg Leube, \u201cIntertextuality as a Typical Feature of Early Arabic  \n      Historiography.\u201d\n\nX. Masoud Sadeghi, \u201cThe Origins of Fitna-Writing in Islamic  \n     Historiography.\u201d\n\nXI. Antoine Borrut, \u201cAddressing the \u2018Gap of Sources\u2019: Historiography  \n      and Cultural Memory in Early Islam.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n152  \u2022  Yoones Dehghani Farsani & Jens scheiner\n\nThere exist in the traditional Arabic \nsources many reports about the Prophet \nMu\u1e25ammad\u2019s conquest of the oasis town of \nKhaybar in northern Arabia. More than 125 \nreports are known, which vary in length, \ndetail, content, and focus; some are related \nwith full or partial isn\u0101d, others with no \nhint as to their origin or transmission. \nThere are many conflicting details among \nthese reports, and some exhibit clear \nsigns of being later creations rather than \naccurate reports going back to the events \nthemselves, such as the presence of \u1e63ul\u1e25-\n\u02bfanwa traditions of the kind analyzed long \nago by Albrecht Noth.5 \n\nThis contribution focuses on reports \nabout the status of the Jews of Khaybar \nfollowing the Prophet\u2019s conquest of the \ntown. The general impression one receives \nafter studying the many reports is that the \nJews of the city, after being conquered by \nthe Prophet\u2019s forces, were at first asked \nto leave the oasis, taking with them only \nwhat they could carry: that is, the Prophet \n\n5.  Albrecht Noth, \u201cZum Verh\u00e4ltnis von kalifaler \nZentralgewalt und Provinzen in umayyadischer \nZeit. Die \u201e\u1e62ul\u1e2b\u201c\u2014\u201e\u02bfAnwa\u201c-Traditionen f\u00fcr \u00c4gypten \nund den Iraq,\u201d Die Welt des Islam 14 (1973), 150\u2013162. \nAn English translation by Gwendolin Goldbloom is \nfound in Fred M. Donner (ed.), The Expansion of the \nEarly Islamic State (Aldershot, 2008), 177-188. See \nfor example the reports traced back to Ibn Shih\u0101b \nal-Zuhr\u012b (d. 124/741-2) in Ab\u016b D\u0101w\u016bd al-Sijist\u0101n\u012b, \nKit\u0101b al-sunan, ed. M. \u02bfAbd al-\u1e24am\u012bd (n.p., ca. \n1990?), III: 171 (no. 3018), or A\u1e25mad b. Ya\u1e25y\u0101 \nal-Bal\u0101dhur\u012b, Fut\u016b\u1e25 al-buld\u0101n, ed. M. de Goeje as: \nLiber Expugnationis Regionum.", "start_char_idx": 5523, "end_char_idx": 8341, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c6a9bd0f-5722-4c36-a33a-8796fc296a4e": {"__data__": {"id_": "c6a9bd0f-5722-4c36-a33a-8796fc296a4e", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0438913e-30ce-4c49-8201-5aa856a075aa", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "5d6dc6b64a6f48d4198d7d2c71649628c0cb37e515ec449b151c0cf6d9f5927d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "38f60367-a437-462e-97d2-a32505680607", "node_type": "1", "metadata": {}, "hash": "4d9209c0dd8a707b99b838cb6d176208ed8b2058f08543555776b23846b04f04", "class_name": "RelatedNodeInfo"}}, "text": "M. de Goeje as: \nLiber Expugnationis Regionum. Auctore Im\u00e1mo \nAhmed ibn Jahja ibn Dj\u00e1bir al-Bel\u00e1dsor\u00ed (Leiden, \n1866), 23.\n\ncondemned the Khaybar Jews to almost \ntotal dispossession. Some reports include a \nstory involving deceit by some of the Jews\u2019 \nleaders, which seems to provide the reason \nfor the Prophet\u2019s harsh treatment of these \nleaders, although it is not explicitly given \nas a cause for the decision to evict the Jews \nas a whole. However, when the Prophet \nrealized that the Medinese did not have \nsufficient manpower to cultivate the palm \ngroves of Khaybar, the Jews were allowed \nby the Prophet to stay temporarily, so they \ncould care for and harvest the date palms as \nsharecroppers, in exchange for half of the \ncrop. Many reports describe the process \nof crop estimation and division, and many \nothers discuss specifically how the lands of \nKhaybar were divided among the Prophet\u2019s \nfollowers. This arrangement\u2014according to \nwhich the Jews continued to occupy the \ntown and work its palm groves in exchange \nfor half the produce\u2014lasted until the time \nof \u02bfUmar; by then, we are told, the Muslims \nhad enough manpower to work the lands \nthemselves, and so the Jews were expelled \nand the lands divided up among their \nMuslim owners. When the Jews objected, \n\u02bfUmar quoted as justification a saying of \nthe Prophet that \u201cNo two religions should \nexist in Arabia.\u201d  \n\nA number of reports exist, however, \nthat diverge somewhat, or sometimes \nconsiderably, from the general narrative \nsummarized above. But there are, as I \nargue, two basic facts on which all reports \nagree. They are (1) that Jews remained in \nKhaybar, in some status, after the Prophet \ntook it over, and (2) that the Jews were \n\nI. The Status of the Jews of Khaybar\n \n\nFred M. Donner \nUniversity of Chicago", "start_char_idx": 8295, "end_char_idx": 10088, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "38f60367-a437-462e-97d2-a32505680607": {"__data__": {"id_": "38f60367-a437-462e-97d2-a32505680607", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c6a9bd0f-5722-4c36-a33a-8796fc296a4e", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "f776284692a776cc2b6817691f4618f677fa19a3e1c3e6d9ef1fecf15cb6684a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1921ad43-a34b-4a48-a616-c586c083073b", "node_type": "1", "metadata": {}, "hash": "752118e569a8765a860a1ce7524fd356502ed95f1e6c8b1990e6908d79abab9f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n New Insights into Early Islamic Historiography \u2022  153\n\neventually expelled from the oasis by \n\u02bfUmar and their lands divided among the \nMuslim settlers. \n\nTo explain the evolution of the many \nconfusing traditions about Khaybar and its \nJews, I propose that the actual course of \nevents was different from that implied in \nthe traditions found in Ibn Hish\u0101m, and in \nmany others that resemble it. The actual \nsequence of developments may have been \nas follows:\n\n(1) When the Prophet and his forces \nsubjected Khaybar, its Jewish population \nwas left on the land because of a treaty \nthey had concluded with the Prophet. \nThe town\u2019s inhabitants, however, were \nrequired to pay half the annual date-crop \nas tribute. This arrangement continued \nuntil the time of \u02bfUmar (or later). \n\n(2) The Jews of Khaybar were expelled \nby \u02bfUmar (or at a later time?) and their \nlands divided among the Muslims. (The \ndivision of lands may reflect an earlier \ndivision by the Prophet of the date crop \ntaken as tribute.)\n\n(3) In order to legitimate \u02bfUmar\u2019s \naction, three stories (or sets of stories) \nwere generated by later traditionists and \nmust have been already in circulation by \nthe early second/eighth century. I argue \nthat these three stories are:\n\n(a) The story that the Jews  \nwere \u201chired\u201d by the Prophet as \nsharecroppers because of a shortage \nof labor. This story effectively \nchanged the initial status of the Jews \nof Khaybar from that of rightful \nowners having treaty rights to that \nof temporary sharecroppers who \ncould be expelled at any time. This \n\nstory is contradicted by a few reports \nthat imply that the Jews had actually \nconcluded a treaty or security \nagreement (am\u0101n) with the Prophet6 \n(in which case they would not have \nbeen subject to expulsion).\n\nIn yet other reports, the Prophet \ntells the Jews \u201cI affirm you on this \nbasis as long as we wish\u201d (uqirrukum \n\u02bfal\u0101 dh\u0101lika m\u0101 shi\u02ben\u0101), or \u201cas long \nas God wishes\u201d (m\u0101 sh\u0101\u02bea All\u0101h),7 but \na variant transmitted via al-W\u0101qid\u012b \nreads \u201cI affirm you in that which \nGod affirmed you\u201d (uqirrukum \n\u02bfal\u0101 m\u0101 aqarrakum All\u0101h),8 which \nsounds like a recognition of the Jews\u2019 \npossession of the land. The idea \nthat the Prophet himself planned to \nexpel the Jews of Khaybar until he \nchanged his mind and let them stay \nwas, of course, a convenient way of \nproviding an exculpation for \u02bfUmar\u2019s \n(or someone\u2019s) later act of expelling \nthem.\n\n(b) The stories of Jewish perfidy. \nThese stories seemingly justify the \ndecision to expel Jews from Khaybar, \nbut they are suspicious because they \nassume distinctly different forms in \ndifferent reports. In one version, the \nJewish leaders hide things the Prophet \nexplicitly asks about, pleading that \nthey no longer have them, and when \n\n6.  E.g., Ab\u016b \u02bfUbayd al-Q\u0101sim b. Sall\u0101m, Kit\u0101b \nal-amw\u0101l, ed. M. Khal\u012bl Harr\u0101s (Cairo, 1969), 241-242 \n(no. 457).\n\n7.  Ibn Shubba, Ta\u02ber\u012bkh al-mad\u012bna al-munawwara,  \ned. F. Shalt\u016bt, 4 vols. (Beirut, 1990), 178.2 and ibid., \n177.2. \n\n8.  Mu\u1e25ammad b. \u02bfUmar al-W\u0101qid\u012b, Kit\u0101b \nal-magh\u0101z\u012b, ed. J. M. Jones, 3 vols. (Oxford, 1966), \n690-691.", "start_char_idx": 10092, "end_char_idx": 13194, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1921ad43-a34b-4a48-a616-c586c083073b": {"__data__": {"id_": "1921ad43-a34b-4a48-a616-c586c083073b", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "38f60367-a437-462e-97d2-a32505680607", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "a6da1c76d7fd81dcbe4c4d5d50eb9aa0c83094aeb40e1c15926aaa7b872fb6fd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d0855d1f-c42f-4156-844b-ca25a9164d2f", "node_type": "1", "metadata": {}, "hash": "95cce7f539fbc538cf30291179957d5b44252936fd08860c005af4e11d3ff059", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n154  \u2022  Yoones Dehghani Farsani & Jens scheiner\n\ntheir deceit is revealed by discovery \nof the hidden objects, the leaders are \nkilled.9 In a second form, however, \nthe story is completely different: in \nit, the Jews kill \u02bfAbdall\u0101h b. Sahl, who \nhad come to Khaybar in the time of \nthe Prophet (but after the conquest) \nas crop estimator.10 The fact that the \nJews\u2019 offense is described differently \nin various kinds of reports, each \nsituated in a different time-frame, \nmakes it appear to be a floating topos \nof \u201cJewish perfidy\u201d used to justify \ntheir eventual expulsion, by either \nthe Prophet or \u02bfUmar. It seems also \npossible to suggest that the ultimate \nexpulsion of the Jews took place \nlater than the time of \u02bfUmar, since \n\u02bfUmar, no less than the Prophet, \nwas a convenient grafting-point for \njustifications of actions taken at later \ntimes. \n\n(c) The story that the Prophet \nsaid, \u201cNo two religions should exist \nin Arabia.\u201d Some features of the \nwording and conceptualization of this \nreport already make it suspicious, in \nparticular its use of the phrase jaz\u012brat \nal-\u02bfarab, which seems likely to reflect \nconditions toward the middle or end \nof the second/eighth century, when \n\n9.  E.g., Mu\u1e25ammad Ibn Sa\u02bfd: Kit\u0101b al-\u1e6dabaq\u0101t \nal-kab\u012br, ed. E. Sachau et al. as: Ibn Saad. Biographien \nMuhammeds, seiner Gef\u00e4hrten und der sp\u00e4teren \nTr\u00e4ger des Islams bis zum Jahre 230 der Flucht, 9 \nvols. (Leiden, 1904-1940), II-1, p. 79, l. 27; Ab\u016b D\u0101w\u016bd, \nSunan, III, 157-158 (no. 3006). \n\n10.  \u02bfAbd al-Malik Ibn Hish\u0101m, Al-s\u012bra \nal-nabawiyya, ed. F. W\u00fcstenfeld as: Das Leben \nMuhammed\u2019s nach Muhammed Ibn Ish\u00e2k \nbearbeitet von Abd el-Malik Ibn Hisch\u00e2m. Aus den \nHandschriften zu Berlin, Leipzig, Gotha und Leyden, \n3 vols. (G\u00f6ttingen, 1858-1860), 777-778. \n\nthe concept of \u201cArabness\u201d appears to \nhave been developed and circulated \nby traditionists. Moreover, other \nreports suggest that the Prophet did \nnot take such a negative view of other \nreligions, or of the Jews\u2014indeed, \namong the reports on Khaybar is one \nstating that the Prophet took ten \nJews of Medina along with him when \nhe went on the Khaybar campaign, \nevidently as advisers11\u2014suggesting \nthat he was not hostile to Jews as \nsuch, and making very suspect the \nclaim that he issued a sweeping \nstatement barring the existence of \ntwo religions in Arabia. The use of \nthe word d\u012bn in this report to mean \n\u201creligion\u201d in an abstract sense also \narouses our skepticism. In the Qur\u02be\u0101n, \nd\u012bn generally means either \u201ccustom\u201d \nor \u201claw, judgment\u201d; it seems to have \nbecome commonly used to mean \n\u201creligion\u201d only in the eighth century,12 \nwhich is therefore a more likely time-\nframe for the origin of the \u201cno two \nreligions\u201d \u1e25ad\u012bth than the time of the \nProphet in the early seventh century. \n\nI n  c o n c l u s i o n ,  i t  s e e m s  l i k e l y ,  i n \nother words, that the \u201cdiscovery\u201d of \nthis supposed \u1e25ad\u012bth of the Prophet \nwas another way to exculpate \u02bfUmar  \n(or whoever eventually drove the Jews \nfrom Khaybar) for having expelled the \nJews of Khaybar, via an appeal to alleged \nprophetic authority.\n\n11.", "start_char_idx": 13198, "end_char_idx": 16302, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d0855d1f-c42f-4156-844b-ca25a9164d2f": {"__data__": {"id_": "d0855d1f-c42f-4156-844b-ca25a9164d2f", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1921ad43-a34b-4a48-a616-c586c083073b", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "68021d8d5bf4954902202dd3d078b03d46fb1347145947f81a018af5fafb4d44", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4de4ae24-b2dd-4858-b36f-13291bdde2e4", "node_type": "1", "metadata": {}, "hash": "8ac745a96a89cd92e4a61a877bf859664165af42c0f1ab89284d0f263d15b17e", "class_name": "RelatedNodeInfo"}}, "text": "11.  Al-W\u0101qid\u012b, Magh\u0101z\u012b, 684.\n12.  See Fred M. Donner, \u201cD\u012bn, isl\u0101m, und muslim \n\nim Koran,\u201d in Georges Tamer (ed.), Kritische \nKoranhermeneutik. In memoriam G\u00fcnter L\u00fcling \n(Erlangen, forthcoming).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n New Insights into Early Islamic Historiography \u2022  155\n\nIn 1850, the famous orientalist, Aloys \nSprenger (1813-1893), discovered an old \nand worm-eaten manuscript in one of \nDelhi\u2019s private libraries, which was said \nto have been established by the Great \nMoghuls. Since then this manuscript \nhas been the focus of the study of the \norigins of Islamic religion and culture. \nAccording to its colophon, the manuscript \nbears the title Kit\u0101b fut\u016b\u1e25 al-Sh\u0101m (i.e. \nThe Book on the Conquests in Syria) and \nwas copied in Jerusalem in 613/1217 by \nan unknown writer called Mu\u1e25ammad  \nb. Ibr\u0101h\u012bm al-Ghass\u0101n\u012b. This work mainly \ndescribes how a group of people called \n\u201cMuslims\u201d (i.e. submitters [to God\u2019s will]) \ntook control of Southern Mesopotamia \nand Greater Syria (today\u2019s Lebanon, Syria, \nIsrael, Jordan, the Palestinian Territories, \nand the north of the Arabian Peninsula) \nin the course of a few years by means of \nnegotiating with local people and fighting \nthe Byzantine overlords. The detailed \nevents and their narratological features \nshall not concern us here. \n\nIt is rather the question of authorship \nthat is addressed in this contribution. \nSince the time when William Nassau Lees \nprepared the first critical edition of the \nmanuscript in 1854, there seems to have \nbeen a consensus among scholars that the \nwork was composed by a single compiler-\nauthor. On the basis of the manuscript\u2019s \nchains of transmission (riw\u0101y\u0101t) and \nt h e  a p p r o x i m a t e l y  2 0 0  s i n g l e  c h a i n s \nof transmitters (as\u0101n\u012bd) that are found \nthroughout the manuscript a case can be \n(and was) made for Ab\u016b Ism\u0101\u02bf\u012bl Mu\u1e25ammad \n\nb. \u02bfAbdall\u0101h al-Azd\u012b al-Ba\u1e63r\u012b as compiler-\nauthor of the work.1 Although biographical \ninformation on al-Azd\u012b is scarce, based \non his name he seems to have belonged \nto the Southern Arabian tribe of Azd and \nhe\u2014or one of his ancestors\u2014seems to \nhave dwelled in Ba\u1e63ra where the Azd had \nsettled in early Islamic times. Al-Azd\u012b\u2019s \ndeath date is not preserved. On the basis of \nhis teachers and disciples as documented \nin the as\u0101n\u012bd, various years in the last \nquarter of the second/eighth or the early \ndecades of the third/ninth century were \nsuggested, making al-Azd\u012b a contemporary \nof the well-known Iraqi scholar Sayf b. \n\u02bfUmar (d. ca. 180/796-797), who belonged \nto the Northern Arabian tribe of Tam\u012bm.\n\nThe aim of this contribution is to \ngive additional support to the view that \nthe Fut\u016b\u1e25 al-Sh\u0101m was compiled by one \nperson (who most likely was Mu\u1e25ammad \n\n1.  Already Lees argued on the basis of the as\u0101n\u012bd \nfor al-Azd\u012b\u2019s authorship: See Mu\u1e25ammad b. \u02bf Abdall\u0101h \nal-Azd\u012b, Fut\u016b\u1e25 al-Sh\u0101m, ed. W. Lees as: The Fotooh \nal-Sh\u0101m.", "start_char_idx": 16299, "end_char_idx": 19191, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4de4ae24-b2dd-4858-b36f-13291bdde2e4": {"__data__": {"id_": "4de4ae24-b2dd-4858-b36f-13291bdde2e4", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d0855d1f-c42f-4156-844b-ca25a9164d2f", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "af1a62e0952e176604142be20edfd8c96e86365594d42b2f698c4eca49254e13", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "acccb24a-23d7-49cd-bc96-3026a3938fdc", "node_type": "1", "metadata": {}, "hash": "c6637510cd444355e838e18ee00c9bf78d7232d9c8e9113d647370b3923a20ec", "class_name": "RelatedNodeInfo"}}, "text": "W. Lees as: The Fotooh \nal-Sh\u0101m. Being an Account of the Moslim Conquests \nin Syria by Aboo Ism\u0101\u02bea\u012bl Mohammad bin \u02bfAbd Allah \nal-Azd\u012b al-Ba\u00e7r\u012b, Who Flourished About the Middle \nof the Second Century of the Mohammadan Era \n(Calcutta, 1854 [Reprint Osnabr\u00fcck 1980]), p. V. For \na more detailed argument see Lawrence I. Conrad, \n\u201cAl-Azd\u012b\u02bcs History of the Arab Conquests in Bil\u0101d \nal-Sh\u0101m. Some Historiographical Observations,\u201d in \nMu\u1e25ammad \u02bfA. al-Bakh\u012bt (ed.), Proceedings of the \nSecond Symposium on the History of Bil\u0101d al-Sh\u0101m \nDuring the Early Islamic Period Up to 40 A.H./640 \nA.D. The Fourth International Conference on the \nHistory of Bilad al-Sham (1985). Vol. 1. English and \nFrench Papers (Amman, 1987), 28\u201362.\n\n \n\nII. Geographical Terminology in al-Azd\u012b\u2019s Fut\u016b\u1e25 al-Sh\u0101m\n \n\nJens Scheiner \nUniversity of G\u00f6ttingen\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n156  \u2022  Yoones Dehghani Farsani & Jens scheiner\n\nb. \u02bfAbdall\u0101h al-Azd\u012b). This can be done by \nstudying several clusters of information \nthat serve as indicators for the work\u2019s \ntextual cohesion. To these clusters belong \nthe set of individuals and tribes mentioned \nin the work, the religious depiction of the \nByzantines and the Muslims therein, and \nthe usage of geographical terms in the \ntext. While I have tackled the first two \npoints in the study accompanying my \nforthcoming English translation of the \nKit\u0101b fut\u016b\u1e25 al-Sh\u0101m, some thoughts on \nthe spatial feature of this work shall be \npresented here. \n\n\u201cGreater Syria\u201d is expressed in the \nArabic original as \u201cbil\u0101d al-Sh\u0101m\u201d (i.e. the \nlands\u2014or the regions\u2014of Syria). In other \nwords, this geographical space is conceived \nas an aggregation of regions that, together \nwith some major cities, are mentioned \nin the work as well. Going roughly from \nnorth to south, these regions are: ar\u1e0d \nQinna\u1e63r\u012bn (i.e. the land of Qinna\u1e63r\u012bn); ar\u1e0d \n\u1e24im\u1e63 (i.e. the land of \u1e24im\u1e63) with \u1e24im\u1e63 as \nthe major city; ar\u1e0d Dimashq (i.e. the land \nof Damascus) with Damascus as the major \ncity; ar\u1e0d al-Balq\u0101\u02be (i.e. the land of al-Balq\u0101\u02be) \nwith \u02bfAmm\u0101n as the major city; ar\u1e0d \u1e24awr\u0101n \n(i.e. the land of \u1e24awr\u0101n) with Bosra as the \nmajor city; ar\u1e0d al-Biq\u0101\u02bf (i.e. the land of the \nBeqaa valley) with Baalbek as the major \ncity; ar\u1e0d al-Urdunn (i.e. the land of the \nJordan river) with Fi\u1e25l as the major city; \nand ar\u1e0d Filas\u1e6d\u012bn (i.e. the land of Palestine) \nwith Caesarea and Jerusalem as the two \nmajor cities. These regions and cities are \nreferred to over and over again, sometimes \nin relation to one another, for example, \n\u201car\u1e0d al-Urdunn is adjacent to ar\u1e0d Filas\u1e6d\u012bn\u201d, \nwhile at other times a city is related to \nthe respective region, as in the case of \nBosra, \u201cthe city of \u1e24awr\u0101n.\u201d In analogy, \nSouthern Mesopotamia is referred to as \n\nar\u1e0d al-\u02bfIr\u0101q (i.e.", "start_char_idx": 19159, "end_char_idx": 21892, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "acccb24a-23d7-49cd-bc96-3026a3938fdc": {"__data__": {"id_": "acccb24a-23d7-49cd-bc96-3026a3938fdc", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4de4ae24-b2dd-4858-b36f-13291bdde2e4", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "454c919548b4ee2f48321f593fa12571344fdab2aa2cf5d6a1e544e04a983f23", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "045e3ff8-9776-40cc-ad0d-d2b73337eaf2", "node_type": "1", "metadata": {}, "hash": "7e4c4ee91a631321f1b4714e8734391d26f74aef9ed576e9d79002200dd9887e", "class_name": "RelatedNodeInfo"}}, "text": "the land of Iraq), which \nconsisted of the \u201cland of al-K\u016bfa,\u201d \u201cthe \nland of al-Ba\u1e63ra,\u201d and \u201cthe arable lands \nof Iraq\u201d (saw\u0101d al-\u02bfIr\u0101q), and includes the \nmajor cities of al-K\u016bfa, al-Ba\u1e63ra, al-\u1e24\u012bra, \nal-Ubulla, and \u02bfAyn al-Tamr.\n\nNeighboring \u201cthe lands of Syria\u201d and \n\u201cthe land of Iraq\u201d is, according to the \nFut\u016b\u1e25 al-Sh\u0101m, the geographical space of \n\u201cal-\u1e24ij\u0101z\u201d that is described as lying south \nof bil\u0101d al-Sh\u0101m and north of Yaman (i.e. \nYemen), and that represents the Muslims\u2019 \nhome region. Al-\u1e24ij\u0101z seems to have ended \nsomewhere north of Medina, because \nAyla, the port city at the gulf of \u02bfAqaba, is \ndescribed as a \u201cSyrian\u201d town (most likely \nbelonging to the \u201cland of Palestine\u201d).\n\nBeside these geographical terms, many \nmore place names are mentioned in the \nFut\u016b\u1e25 al-Sh\u0101m. However, most of them \noccur only once and cannot be taken \ninto consideration here. Suffice it to say \nthat all place names and in particular the \nregions and major cities are consistently \nused throughout the work, thus creating a \ncoherent geographical image of these parts \nof the Middle East. This coherence speaks \nin favor of a single authorial hand that has \nshaped the work. In addition, the historio-\ngeographical image that arises from this \nanalysis can be tentatively associated \nwith a well-known historical context. \nHence, this image does not fit the context \nof the Ayyubid or Mamluk periods, i.e. a \nperiod during which the Fut\u016b\u1e25 al-Sh\u0101m is \nerroneously said to have been written.2 On \nthe contrary, this image is in accord to all \nwhat is known about Syrian space in the \n \n\n2.  Michel J. de Goeje, \u201cM\u00e9moire sur le Fotouho\u2019s-\nScham attribut\u00e9 \u00e0 Abou Isma\u00efl al-Ba\u00e7ri,\u201d in M.J. de \nGoeje (ed.): M\u00e9moires d\u2019histoire et de g\u00e9ographie \norientales (Leiden, 1862-1864), II: 22-23.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n New Insights into Early Islamic Historiography \u2022  157\n\nfirst/seventh or second/eighth centuries. \nIn other words, it fits the periods when \nthe events are said to have taken place \nor when the suggested compiler-author, \nal-Azd\u012b, is said to have flourished. \n\nIn conclusion, on a methodological \nlevel, this case study has shown that the \nanalysis of geographical images can serve \n\nas an argument for a work\u2019s cohesion and \nits authorship. On a content level, the \nusage of geographical terminology (in \naddition to other indicators that earlier \nscholars had brought forward) strongly \nsupports the argument that Mu\u1e25ammad b. \n\u02bfAbdall\u0101h al-Azd\u012b was the compiler-author \nof the Fut\u016b\u1e25 al-Sh\u0101m.\n\nIII. Ibn A\u02bftham\u2019s Arrangement of Ridda Material\n \n\nM\u00f3nika Sch\u00f6nl\u00e9ber \nAvicenna Institute of Middle Eastern Studies,  \n\nPiliscsaba, Hungary\n\nEver since C. Brockelmann\u2019s comment, \ni n  h i s  m a g i s t e r i a l  G e s c h i c h t e  d e r \narabischen Litteratur, according to which \nIbn A\u02bftham\u2019s (d. ca. in the first quarter \nof the 10th century1) Kit\u0101b al-fut\u016b\u1e25 is a \n\u201cfanciful history [\u2026] written from a Sh\u012b\u02bf\u012b \nviewpoint\u201d, 2 certain suspicions swirl \naround this work.", "start_char_idx": 21893, "end_char_idx": 24866, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "045e3ff8-9776-40cc-ad0d-d2b73337eaf2": {"__data__": {"id_": "045e3ff8-9776-40cc-ad0d-d2b73337eaf2", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "acccb24a-23d7-49cd-bc96-3026a3938fdc", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "14202667c131482ef0ddc93dfe2fd7b8c7fcaf5021348361be76307723067698", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "947024fd-28ed-4232-8570-944f55f87312", "node_type": "1", "metadata": {}, "hash": "d9f8d7ee0ad9692fae2eba304e5f3f324f1be86db1588be6eec29c1e4eeed2b9", "class_name": "RelatedNodeInfo"}}, "text": "O f  c o u r s e ,  t h i s  h a s  n o t  p r e v e n t e d \nspecialists to use Ibn A\u02bftham\u2019s texts for \nvarious purposes, although their access \nto the Kit\u0101b al-fut\u016b\u1e25 was for a long time \n\n1.  For Ibn A\u02bftham\u2019s life, see recently Ilkka \nLindstedt, \u201cAl-Mad\u0101\u02bein\u012b\u02bcs Kit\u0101b al-Dawla and the \nDeath of Ibr\u0101h\u012bm al-Im\u0101m,\u201d in Ilkka Lindstedt, Jaakko \nH\u00e4meen-Anttila, Raija Mattila, and Robert Rollinger \n(eds.), Case Studies in Transmission (M\u00fcnster, 2014), \n103\u2013130, esp. 118\u2013123. For an earlier dating, cf. \nLawrence I. Conrad, \u201cIbn A\u02bftham al-K\u016bf\u012b,\u201d in Julie \nS. Meisami and Paul Starkey (eds.), The Routledge \nEncyclopedia of Arabic Literature (London, 1998), \n314, and his long-awaited and recently published \nstudy: Lawrence I. Conrad, \u201cIbn A\u02bftham and His \nHistory,\u201d Al-\u02bfUs\u016br al-Wust\u0101 23 (2015), 87\u2013125, \nhenceforth Conrad, \u201cIbn A\u02bftham\u201d.\n\n2.  Carl Brockelmann, Geschichte der arabischen \nLitteratur. Supplement, 3 vols. (Leiden, 1937-1942), \nII: 220. The English translation follows Conrad, \u201cIbn \nA\u02bftham,\u201d88.\n\nsignificantly complicated by the lack of a \ncomprehensive edition, which was only \npublished in the 1970s.3 However, this \nedition, prepared on the basis of four \nincomplete Arabic manuscripts4 and a \nsixth/twelfth-century Persian translation \nof the work, did not necessarily clear up all \nimportant uncertainties. To mention only \na single eloquent example, I refer to the \nfact that little more than one-third of the \nKit\u0101b al-fut\u016b\u1e25\u2019s Hayderabad edition could \nbe created by relying on texts provided \nby more than one manuscript, given that \nthe work\u2019s first ca. 22% (168 fols.) were \n\n3.  A\u1e25mad b. \u02bfAl\u012b Ibn A\u02bftham al-K\u016bf\u012b, Kit\u0101b \nal-fut\u016b\u1e25, ed. M. Kh\u0101n, 8 vols. (Hyderabad, 1968-\n1975), henceforth Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25.\n\n4.  Namely, FB Gotha MS. orient. A 1592, Ahmet \nIII 2956/I\u2013II, Chester Beatty 3272, and MS Mingana \n572. For the proportion of the Kit\u0101b al-fut\u016b\u1e25\u2019s \npreserved parts in the respective manuscripts, \nsee the concise summary in M\u00f3nika Sch\u00f6nl\u00e9ber, \n\u201cNotes on the textual tradition of Ibn A\u02bftham\u2019s \nKit\u0101b al-Fut\u016b\u1e25,\u201d in Jaakko H\u00e4meen-Anttila, Petteri \nKoskikallio, and Ilkka Lindstedt (eds.), Contacts and \nInteraction. Proceedings of the 27th Congress of the \nUnion Europ\u00e9enne des Arabisants et Islamisants. \nHelsinki 2014 (Leuven, 2017), 427\u2013438.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n158  \u2022  Yoones Dehghani Farsani & Jens scheiner\n\npreserved only in a unique manuscript \nnow kept in Gotha,5 while another ca. 38% \n(278 fols.)", "start_char_idx": 24868, "end_char_idx": 27321, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "947024fd-28ed-4232-8570-944f55f87312": {"__data__": {"id_": "947024fd-28ed-4232-8570-944f55f87312", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "045e3ff8-9776-40cc-ad0d-d2b73337eaf2", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "8069be1ba56426e1aeddc15ac282e76c4fb1e3b887610ec8e1fa63faf268418b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "10719d39-c4cc-46aa-9677-0c552a21aba2", "node_type": "1", "metadata": {}, "hash": "b2a3176f0a958ef8184291fc2f534bb31f043ef25483350aa65f6b6d5dbc7755", "class_name": "RelatedNodeInfo"}}, "text": "38% \n(278 fols.) containing the final parts of the \nbook is again known from a single copy.6\n\nIn view of this unfortunate distribution \nof preserved sections, the exploration \nand proper identification of a new codex7 \n(kept in Patna, India) incorporating a \nfurther copy of the Kit\u0101b al-fut\u016b\u1e25\u2019s first \nc h a p t e r s \u2014 c o v e r i n g  t h e  s t o r y  o f  A b \u016b \nBakr\u2019s election, the ridda wars, and the \nearly fut\u016b\u1e25\u0101t  in Iraq\u2014has enabled  a \nsignificant breakthrough in the study of \nthe early parts of Ibn A\u02bftham\u2019s book. 8 \nIt is, therefore, more than surprising \nthat all successive editions9 of the Patna \nmanuscript ascribed the text to al-W\u0101qid\u012b \nand, consequently, their accompanying \ncritical apparatuses mirror the editors\u2019 \nfirm belief in al-W\u0101qid\u012b\u2019s authorship. \nMoreover, their misidentification also \nprevented them from correcting the  \n \n\n5.  Published in Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, I\u2013II, \np. 146.\n\n6.  Ahmet III 2956, II, published in Ibn A\u02bftham, \nKit\u0101b al-fut\u016b\u1e25, VI, p. 101\u2013VIII.\n\n7.  KBL Cat. No. 1042, ff. pp. 1r-44v.\n8.  Miklos Muranyi, \u201cEin neuer Bericht \u00fcber \n\ndie Wahl des ersten Kalifen Ab\u016b Bakr,\u201d Arabica 25 \n(1978), 233\u2013260 and Fred M. Donner, \u201cThe Bakr b. \nW\u0101\u02beil Tribes and Politics in Northeastern Arabia on \nthe Eve of Islam,\u201d Studia Islamica 51 (1980), 5\u201338, \nesp. 16, n. 2.\n\n9.  Mu\u1e25ammad b. \u02bfUmar al-W\u0101qid\u012b, Kit\u0101b \nal-ridda wa-nabdha min fut\u016b\u1e25 al-\u02bfIr\u0101q. Kil\u0101hum\u0101 \nriw\u0101yat Ibn al-A\u02bftham al-K\u016bf\u012b \u02bfal\u0101 as\u0101s al-makh\u1e6d\u016b\u1e6da \nal-wa\u1e25\u012bda bi-B\u0101nk\u012b B\u016br (B\u0101q\u012b B\u016br/al-Hind), ed. M. \n\u1e24am\u012bdall\u0101h (Paris, 1989); idem: Kit\u0101b al-ridda ma\u02bfa \nnabdha min fut\u016b\u1e25 al-\u02bfIr\u0101q wa-dhikr al-Muthann\u0101 b. \n\u1e24\u0101ritha al-Shayb\u0101n\u012b. Riw\u0101yat A\u1e25mad b. Mu\u1e25ammad \nb. A\u02bftham al-K\u016bf\u012b, ed. Y. al-Jab\u016br\u012b (Beirut, 1990), \nhenceforth (Ps.-) al-W\u0101qid\u012b, Ridda, ed. al-Jab\u016br\u012b; \nand idem: Kit\u0101b al-ridda, ed. M. \u02bfAbdall\u0101h  \nAb\u016b al-Khayr (\u02bfAmm\u0101n, 1991).\n\nmistakes of the Patna text on the basis of \nthe corresponding part of the Gotha codex, \nor vice versa.", "start_char_idx": 27305, "end_char_idx": 29245, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "10719d39-c4cc-46aa-9677-0c552a21aba2": {"__data__": {"id_": "10719d39-c4cc-46aa-9677-0c552a21aba2", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "947024fd-28ed-4232-8570-944f55f87312", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "dde5b731cfb6220eab8871d714609b5c43cb6f1a641308bfacab87306ae4fec1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "00783d12-fe66-4e6f-853e-0a5829f73604", "node_type": "1", "metadata": {}, "hash": "cbd7839e7adfee01cbfaf1455abc3be7fbf01c50ea8f955cc2eb2c83c069c320", "class_name": "RelatedNodeInfo"}}, "text": "Thus, at the onset of my research, \na l l  t h e s e  i n a d e q u a c i e s  p r o m p t e d  m e \nto make an attempt to prepare a new \ncritical edition of the Kit\u0101b al-fut\u016b\u1e25\u2019s \nabove mentioned early parts basing it \non the available Arabic manuscripts and \nthe lessons provided by the late sixth/\ntwelfth-century Persian translation, in the \nhope that a new, firmly established text \naccompanied by an in-depth analysis of \nthe work\u2019s textual tradition would be able \nto serve the needs of further studies.10 The \ncreation of a reliable text is likewise a sine \nqua non of the investigations of my PhD \ndissertation (in preparation), whose main \naim is to understand Ibn A\u02bftham\u2019s authorial \ncontribution and concept when producing \nhis version of the ridda wars. Instead of \ntrying to fulfil the Rankeian maxima, i.e. \nto reconstruct \u201cwhat actually happened\u201d \nduring the ridda fights, the focus of my \nresearch is rather on finding the place of \nIbn A\u02bftham\u2019s ridda narrative among the \nother written accounts reporting about \nthese events. \n\nThe value of Ibn A\u02bftham\u2019s text lies firstly \nin the fact that his narrative is not only \none of the few literary sources informing \nus about the tribal conflicts after the death \nof Mu\u1e25ammad, but it is\u2014beside al-\u1e6cabar\u012b\u2019s \n(d. 310/923), Ibn \u1e24ubaysh\u2019s (d. 584/1188), \nand al-Kal\u0101\u02bf\u012b\u2019s (d. 634/1237) respective \naccounts\u2014one of the longest and most \ninformative one as well. This latter fact \nseems especially important because, with \nthe exception of the above-mentioned \nauthors, all other extant written sources \n\n10.  For some preliminary remarks on the textual \ntradition, see Sch\u00f6nl\u00e9ber, \u201cNotes.\u201d", "start_char_idx": 29247, "end_char_idx": 30890, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "00783d12-fe66-4e6f-853e-0a5829f73604": {"__data__": {"id_": "00783d12-fe66-4e6f-853e-0a5829f73604", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "10719d39-c4cc-46aa-9677-0c552a21aba2", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "69a0565dae314f1892a0fafbec1c682a21022a60d87e8bf52c3c02bb95c8edfe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "157cb8df-3a15-4156-b081-75eb9ef1ec86", "node_type": "1", "metadata": {}, "hash": "409545c83c0804bd8380d1e52585ccd2eb6080465096b417de5b97e9de84758b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n New Insights into Early Islamic Historiography \u2022  159\n\non the ridda are only several pages long, \nw h i l e  t h e  w o r k s  o f  t h e  k n o w n  l a t e r \nsecond/eighth- and third/ninth-century \nauthors, who are reported to have written \nseparate works on the ridda or one of its \nindividual subjects, are now lost.11 Beside \nthis, Ibn A\u02bftham\u2019s ridda narrative has \nanother interesting characteristic, namely \nthat, although it is formally inserted into \na book entitled as \u201cfut\u016b\u1e25\u201d, it is, in fact, an \nindependent theme within the whole work \nmarked off by its own introductory section \nand a brief closing passage.12\n\nT h e  p r e s e n t  c o n t r i b u t i o n  o f f e r s \nsome of the results of a case-study that \nconcentrates on the figure of Kh\u0101lid b. \nal-Wal\u012bd as characterised in Ibn A\u02bftham\u2019s \nridda narrative. This examination does \nnot only make it clear that Ibn A\u02bftham was \nremarkably familiar with a considerable \nn u m b e r  o f  s o u r c e s  a n d  t r a d i t i o n s \navailable in his time, but it also serves \nthe recognition of the compiler-author\u2019s \nm a t e r i a l - a r r a n g e m e n t  m e t h o d .  T h e \nincorporation of several motifs originating \nfrom different traditions, as well as the \nomission of others, enabled Ibn A\u02bftham \nto reshape pre-existing narrations and \n\n11.  See Wilhelm Hoenerbach, Wa\u1e6f\u012bma\u2019s Kit\u0101b \nar-Ridda aus Ibn \u1e24a\u01e7ar\u2019s I\u1e63\u0101ba. Ein Beitrag zur \nGeschichte des Abfalls der Araberst\u00e4mme nach \nMu\u1e25ammads Tod (Wiesbaden, 1951), esp. 18\u201321.\n\n12.  This detached nature has been already \npointed out by Albrecht Noth, The Early Arabic \nHistorical Tradition. A Source-critical Study. In \nCollaboration with Lawrence I. Conrad. Translated \nfrom the German by Michael Bonner, 2nd ed. \n(Princeton, 1994), 29.\n\nto construct his own version by placing \nspecial emphases on certain characteristics \nof his protagonists. It is also interesting \nt o not e t hat  I bn A\u02bft ham \u2019 s  rend ering \npreserved several motifs, not mentioned \nin other written sources, that might have \nbeen derived from now lost traditions, but \nwhich, for one reason or another, had not \ngained currency in Muslim historiography. \nFurther similar analyses are needed in \norder to gain a better understanding of the \nemergence and raison d\u2019\u00eatre of this long \nneglected source.\n\nBut the limits of such an investigation \nare also clear. Many important issues raised \nby L. I. Conrad\u2019s ground-breaking study, \nsuch as, among others, the authorship, \nstructure and later continuation of the \nwork, and the use of isn\u0101ds, can only be \nconclusively answered after an in-depth \nanalysis of Ibn A\u02bftham\u2019s entire work.13 \n\nIn conclusion, the above-mentioned (as \nwell as some further) characteristics of \nthe ridda narrative strongly suggest the \nbenefit of conducting a separate analysis \nof Ibn A\u02bftham\u2019s ridda story, whose results \noffer useful starting points for further \nresearch into the entire work. \n\n13.  See Conrad, \u201cIbn A\u02bftham.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n160  \u2022  Yoones Dehghani Farsani & Jens scheiner\n\nThe tafs\u012br work by Muq\u0101til b. Sulaym\u0101n \n(d. ca. 150/767) is a prime source for \nextensive narrative material (e.g.", "start_char_idx": 30894, "end_char_idx": 34072, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "157cb8df-3a15-4156-b081-75eb9ef1ec86": {"__data__": {"id_": "157cb8df-3a15-4156-b081-75eb9ef1ec86", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "00783d12-fe66-4e6f-853e-0a5829f73604", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "59f1842836e732295022290ad729d585e00980484077d3ead6dd3aaed7f0452e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "71e6535d-79ea-446d-a7d5-96ca4207e04e", "node_type": "1", "metadata": {}, "hash": "edb19307ea7a73b20de8493aa8cdf39e25bd21a1fa8cc95ff6bfdc34cc92d26c", "class_name": "RelatedNodeInfo"}}, "text": "150/767) is a prime source for \nextensive narrative material (e.g. asb\u0101b \nal-nuz\u016bl) that can be dated to the second/\neighth century. A significant number of the \nnarratives recorded in the Tafs\u012br also have \nparallels in Ibn Is\u1e25\u0101q\u2019s (d. 150/767) s\u012bra \nwork. However, Muq\u0101til is silent about his \ninformants, and his sources are unknown \nto us. By undertaking a comparative source \nanalysis, this contribution investigates \nthe possibility of common sources for \nthe traditions of Muq\u0101til and Ibn Is\u1e25\u0101q. \nEarlier scholarship has already indicated \ncertain parallels between the two sources. \nT h u s ,  J o h n  W a n s b r o u g h  p o i n t e d  o u t \nsimilarities between Muq\u0101til\u2019s and Ibn \nIs\u1e25\u0101q\u2019s versions of a dialogue between the \nMeccan polytheists and the Jewish rabbis \nfrom Medina.1 Similarly, Harald Motzki \nh i g h l i g h t e d  m a n y  p a r a l l e l s  b e t w e e n \nMuq\u0101til\u2019s and Ibn Is\u1e25\u0101q\u2019s accounts of \nthe story according to which Wal\u012bd b. \nMugh\u012bra devised a plan to defame the \nProphet during the fair season in Mecca.2 \nIn expanding this investigation, I examine \nanother account in which Muq\u0101til\u2019s and Ibn \nIs\u1e25\u0101q\u2019s versions resemble each other more \nthan any other available account. I focus \n \n\n1.  John E. Wansbrough, Qur\u02be\u0101nic Studies. Sources \nand Methods of Scriptual Interpretation (Amherst, \n2004), 122ff.\n\n2.  Harald Motzki, Nicolet Boekhoff-van der \nVoort, and Sean W. Anthony (eds.), Analysing \nMuslim Traditions. Studies in Legal, Exegetical and \nMagh\u0101z\u012b \u1e24ad\u012bth (Leiden, 2010), 274-276.\n\non various episodes from the Prophet\u2019s \nnocturnal journey to Jerusalem, notably \nthe description of Bur\u0101q and the detailed \ncharacterization of the physical features \nof Abraham, Moses, and Jesus, as well as \nthe episode in which Ab\u016b Bakr meets the \nQuraysh, and then goes to the Prophet to \ninquire about the details of Mu\u1e25ammad\u2019s \njourney. \n\nWhile, for example, an analysis of a \nwide range of classical sources on the \ndescriptions of Bur\u0101q has shown that the \ninformation about its physical appearance \noriginates exclusively in Basra, and is \nfound especially in the Basran exegete \nQat\u0101da b. Di\u02bf\u0101ma\u2019s (d. 118/735) narrations, \nI can show that Ibn Is\u1e25\u0101q\u2019s accounts on \nthe isr\u0101\u02be episodes also demonstrate that \nthe Basran exegetical traditions (i.e., \na mixture of Qat\u0101da\u2019s and his teacher \nal-\u1e24asan al-Ba\u1e63r\u012b\u2019s [d. 110/728] narrations) \nare his main source(s) for descriptions of \nBur\u0101q. The physical appearance of Bur\u0101q \nas described in Muq\u0101til\u2019s Tafs\u012br is also \nsimilar, and thus constitutes another \nparallel between his and Ibn Is\u1e25\u0101q\u2019s work. \nAlthough Muq\u0101til almost never mentioned \nhis sources, I can show other instances in \nwhich Qat\u0101da\u2019s accounts are integrated \ninto his Tafs\u012br. \n\nOverall, my contribution discusses \nt h e  r o l e  o f  t h e  e a r l y  s e c o n d / e i g h t h \nBasran exegetical material, especially \nthe traditions which are often attributed \nto al-\u1e24asan al-Ba\u1e63r\u012b and Qat\u0101da, both in \n \n\nIV. Parallelisms between Ibn Is\u1e25\u0101q\u2019s S\u012bra Material  \nand Muq\u0101til b. Sulaym\u0101n\u2019s Tafs\u012br\n\n \nMehmetcan Akp\u0131nar\n\nUniversity of T\u00fcbingen", "start_char_idx": 34006, "end_char_idx": 37085, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "71e6535d-79ea-446d-a7d5-96ca4207e04e": {"__data__": {"id_": "71e6535d-79ea-446d-a7d5-96ca4207e04e", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "157cb8df-3a15-4156-b081-75eb9ef1ec86", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "03fb8372913e3080bd257c3b125c49659d1d20ee3e959859d523aa3c47bdabf4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "78fd2202-d47a-414b-9be8-e456a8ba15f8", "node_type": "1", "metadata": {}, "hash": "a4e257eb08672bbac335950e6c869587cd23d06ab370140450bbcf6ce40518e9", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n New Insights into Early Islamic Historiography \u2022  161\n\nMuq\u0101til\u2019s and Ibn Is\u1e25\u0101q\u2019s works. Thus, I \nraise the question about the symbiotic \nr e l a t i o n s h i p  b e t w e e n  t h e  i n d i v i d u a l \n\nexegetical traditions and the new forms \nthat they take, not only in exegetical \nworks, but also in the s\u012bra literature. \n\nV. Genesis and Textual Development of the  \nFut\u016b\u1e25 al-Sh\u0101m Ascribed to al-W\u0101qid\u012b (d. 207/823)\n\n \nYoones Dehghani Farsani\nUniversity of G\u00f6ttingen\n\nAmong the extant fut\u016b\u1e25 works there \ni s  o n e  k n o w n  u n d e r  t h e  t i t l e  F u t \u016b \u1e25 \nal-Sh\u0101m, which is conventionally ascribed \nto al-W\u0101qid\u012b (d. 207/823), the Medinan-\nBaghdadi historian of early \u02bfAbb\u0101sid times. \nUnlike other available fut\u016b\u1e25 works, such as \nthat of al-Azd\u012b and of Ibn \u02bfAbd al-\u1e24akam, \nwhich enjoy recognition among scholars of \nIslamic Studies as being valuable historical \ns ources , the Fut\u016b\u1e25 al-Sh\u0101m ascribed \nto al-W\u0101qid\u012b has been considered as a \n\u201cpseudo-work\u201d on the Muslim conquests \nthat, although drawing on historical \nmaterials, is mostly a work composed in \nlater times.1\n\nAccording to bio- and bibliographical \ndictionaries, al-W\u0101qid\u012b wrote several books \non the early Muslim conquests during his \nlifetime, among them the one entitled \nFut\u016b\u1e25 al-Sh\u0101m. We find accounts on these \nworks and citations from them in later \nsources as well. This provides us with an \nopportunity to compare the extant corpus \nof the fut\u016b\u1e25 material written/compiled \nby al-W\u0101qid\u012b in his Fut\u016b\u1e25 al-Sh\u0101m (from \nnow on FSW) with the book Fut\u016b\u1e25 al-Sh\u0101m \nascribed to him (from now on FSAW) as \ntwo text corpora. I will provide a summary \nof this comparison in this contribution.  \n\n1.  Three versions have been edited and \npublished, although no edition is a critical one.\n\nThe comparison between the quotations \nfrom the FSW and FSAW was conducted \nfrom the viewpoints of the isn\u0101ds, the \ncompilation methods of the compiler-\nauthors of the two corpora, and the \ncontent of selected passages. At the end \nit should yield an image for each corpus, \nwhich then shows, how similar or diverse \nthe FSAW and FSW are. In doing so, I aim \nto suggest a hypothesis regarding the \ngenesis and development of the FSAW. \nIn this contribution, I will confine myself \nto one example from the isn\u0101ds and one \nselected passage contained in the two \ncorpora. I will therefore first provide a \nshort account of the classical perception of \nthe FWS, then a comparison between the \ntwo corpora. I will then discuss the results \nof this comparison.\n\nLittle is known about the original \nbook, Fut\u016b\u1e25 al-Sh\u0101m by al-W\u0101qid\u012b (FSW); \nfew identifiable citations from it can \nbe found in later sources. Mu\u1e25ammad \nb. Sa\u02bfd, al-W\u0101qid\u012b\u2019s distinguished pupil, \nspeaks in the entry on his master in the \nKit\u0101b al-\u1e6dabaq\u0101t al-kab\u012br about the great \nknowledge of his master in the fields of \nprophetic campaigns, the biography of the \nProphet, and the early Muslim conquests, \nabout each of which al-W\u0101qid\u012b is said to", "start_char_idx": 37089, "end_char_idx": 40086, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "78fd2202-d47a-414b-9be8-e456a8ba15f8": {"__data__": {"id_": "78fd2202-d47a-414b-9be8-e456a8ba15f8", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "71e6535d-79ea-446d-a7d5-96ca4207e04e", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "f9989edcd798a6cfb924f5d3532f6f0fa2e235b2b40ba0403e3d9560daa980fd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9ab72420-45a5-4b03-96a7-9c7f60317247", "node_type": "1", "metadata": {}, "hash": "5cccdf4d7a5b81b9e87ad60dac5049456146b4c22518c9c7225217518d8ca9c4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n162  \u2022  Yoones Dehghani Farsani & Jens scheiner\n\nhave written books.2 More than a century \nlater, Ibn al-Nad\u012bm provides a list of \nal-W\u0101qid\u012b\u2019s works, in which a book under \nthe title Fut\u016b\u1e25 al-Sh\u0101m can be found.3 One \ncentury later, we find the FSW mentioned \nand quotations taken from it in the Ta\u02ber\u012bkh \nmad\u012bnat Dimashq (TMD) by Ibn \u02bfAs\u0101kir.4 \nIbn \u02bfAs\u0101kir\u2019s reports show that he must \nhave had the book at his disposal. In one \nplace, he even points out that he read \nthe quoted account in the Fut\u016b\u1e25 al-Sh\u0101m \nwhich al-W\u0101qid\u012b wrote.5 \n\nLet us now turn to the comparison of \nthe extant corpus of FSW with the book \nFSAW from the viewpoint of isn\u0101ds and \nselected passages from the two corpora, \nrespectively.\n\n(1) The TMD provides a single isn\u0101d \nt h r e e  t i m e s  i n  d i f f e r e n t  p l a c e s  t h a t \nconnects Ibn \u02bfAs\u0101kir to al-W\u0101qid\u012b. This \nisn\u0101d reads:\n\nAb\u016b al-Faraj Ghayth b. \u02bfAl\u012b > [\u2026] > \nAb\u016b al-Q\u0101sim Ibr\u0101h\u012bm b. A\u1e25mad b. \nJa\u02bffar al-Khiraq\u012b > Ab\u016b Bakr A\u1e25mad \nb. al-\u1e24asan b. Sufy\u0101n al-Na\u1e25w\u012b > \n\n2.  Mu\u1e25ammad Ibn Sa\u02bfd, Kit\u0101b al-\u1e6dabaq\u0101t \nal-kab\u012br, ed. E. Sachau et al. as: Ibn Saad. Biographien \nMuhammeds, seiner Gef\u00e4hrten und der sp\u00e4teren \nTr\u00e4ger des Islams bis zum Jahre 230 der Flucht, 9 \nvols. (Leiden, 1904-1940), I: 314.\n\n3.  Mu\u1e25ammad Ibn al-Nad\u012bm, Kit\u0101b al-fihrist, ed. \nA. F. Sayyid (London, 2014), II: 308.\n\n4.  See for example: \u02bfAl\u012b b. al-\u1e24asan Ibn \u02bfAs\u0101kir, \nTa\u02ber\u012bkh mad\u012bnat Dimashq, ed. \u02bfU. al-\u02bfAmraw\u012b and A. \nSh\u012br\u012b, 80 vols. (Beirut, 1995-2001), XXVII: 139.\n\n5.  Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, XL: \n455. That Ibn \u02bfAs\u0101kir used al-W\u0101qid\u012bs work was \nalso recently argued for by Scheiner. See Jens J. \nScheiner, \u201cIbn \u02bfAs\u0101kir\u02bcs Virtual Library as Reflected \nin His Ta\u02ber\u012bkh mad\u012bnat Dimashq,\u201d in Steven C. Judd \nand Jens J. Scheiner (eds.), New Perspectives on Ibn \n\u02bfAs\u0101kir in Islamic Historiography (Leiden, 2017), \n176-178.\n\nAb\u016b Ja\u02bffar A\u1e25mad b. \u02bfUbayd b. N\u0101\u1e63i\u1e25 \nal-Na\u1e25w\u012b > Mu\u1e25ammad b. \u02bfUmar \nal-W\u0101qid\u012b [\u2026].\n\nAs one can see in this isn\u0101d, before \nreaching al-W\u0101qid\u012b, there are two scholars \nm e n t i o n e d ,  i . e .  A b \u016b  B a k r  A \u1e25 m a d  b . \nal-\u1e24asan al-Na\u1e25w\u012b and Ab\u016b Ja\u02bffar A\u1e25mad \nb. \u02bfUbayd, respectively.", "start_char_idx": 40093, "end_char_idx": 42266, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9ab72420-45a5-4b03-96a7-9c7f60317247": {"__data__": {"id_": "9ab72420-45a5-4b03-96a7-9c7f60317247", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "78fd2202-d47a-414b-9be8-e456a8ba15f8", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "ef9f88f3dbec7bef9c9cd251ece987534c65e00288f6d1a933f5180f214cbe93", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "04dbccab-afe9-43c2-af36-72dd60beed74", "node_type": "1", "metadata": {}, "hash": "e66a26f8f68f0409990a229aa7f8937642ab7ca885769bc01d323cb8bfe66c8f", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfUbayd, respectively. According to \nthe biographical dictionaries, A\u1e25mad b. \n\u02bfUbayd was one of al-W\u0101qid\u012b\u2019s pupils, while \nA\u1e25mad b. al-\u1e24asan was a pupil of A\u1e25mad \nb. \u02bfUbayd.6 Furthermore, the former used \nto study the works of al-W\u0101qid\u012b with his \nmaster A\u1e25mad b. \u02bfUbayd and transmitted \nthem to later generations.7\n\nIn the collective isn\u0101d that stands at the \nbeginning of the FSAW, one recognizes the \nnames of Ab\u016b Ja\u02bffar A\u1e25mad b. \u02bfUbayd and \nAb\u016b Bakr A\u1e25mad b. al-\u1e24asan al-Na\u1e25w\u012b.8 \nThis part of the collective isn\u0101d reads:\n\nAb\u016b \u02bfAbdall\u0101h Mu\u1e25ammad b. \u02bfUmar \nal-W\u0101qid\u012b > Ab\u016b Bakr A\u1e25mad b. \nal-\u1e24usayn b. Sufy\u0101n al-Na\u1e25w\u012b > \nA\u1e25mad b. \u02bfUbayd\n\nIt is obvious that al-W\u0101qid\u012b is falsely \npositioned at the beginning of this isn\u0101d, \nsince he could not have studied with a \npupil of his pupil. If we put al-W\u0101qid\u012b in the \nright place in this isn\u0101d, i. e. after A\u1e25mad \nb. \u02bfUbayd, then we gain the last part of \nthe isn\u0101d as found in the TMD mentioned \nabove. This chain of al-W\u0101qid\u012b, A\u1e25mad \n  \n\n6.  A\u1e25mad b. \u02bfAl\u012b al-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b, Ta\u02ber\u012bkh \nBaghd\u0101d aw Mad\u012bnat al-Sal\u0101m, ed. B. Ma\u02bfr\u016bf, 12 vols. \n(Beirut, 2001), V: 142.\n\n7.  Ibid.\n8.  Mu\u1e25ammad b. \u02bfUmar al-W\u0101qid\u012b, Fut\u016b\u1e25 \n\nal-Sh\u0101m, ed. W. Lees as: The Conquest of Syria. \nCommonly ascribed to Aboo \u02beAbd Allah Mo\u1e25ammad \nb. \u02beOmar al-W\u00e1qid\u00ed, 3 vols. (Calcutta, 1854-1862), I: 1.", "start_char_idx": 42245, "end_char_idx": 43559, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "04dbccab-afe9-43c2-af36-72dd60beed74": {"__data__": {"id_": "04dbccab-afe9-43c2-af36-72dd60beed74", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9ab72420-45a5-4b03-96a7-9c7f60317247", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "99fed283a9f8e38bb032d5f3d24cb42583a041cbe6f13e856ef50335e60d72b2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c5f1e1be-bb4e-43a7-94ea-d8c403cd6861", "node_type": "1", "metadata": {}, "hash": "4f3c4230da9c9f78b8839dc6007c7626c91540d67410f6bf0b2b64e96740a3d3", "class_name": "RelatedNodeInfo"}}, "text": "(Calcutta, 1854-1862), I: 1.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n New Insights into Early Islamic Historiography \u2022  163\n\nb. \u02bfUbayd, and A\u1e25mad b. al-\u1e24asan occurs \nat least one more time in the FSAW.9 What \none may conclude is that in both the FSAW \nand the FSW a similar \u1e6dar\u012bq of transmission \nof knowledge from al-W\u0101qid\u012b to later \ngenerations is identifiable.\n\n(2) As mentioned above, Ibn \u02bfAs\u0101kir \nquotes short accounts directly from the \noriginal FSW. In one place he mentions \nthe beginning of the khu\u1e6dba which \u02bfUmar \ndelivered in al-J\u0101biya.10 It reads:\n\nAyyuh\u0101 al-n\u0101s, \u016b\u1e63\u012bkum bi-taqw\u0101 \nll\u0101h al-l\u0101dh\u012b yabq\u0101 wa-yafn\u0101 m\u0101 \nsiw\u0101hu, wa-l-l\u0101dh\u012b bi-\u1e6d\u0101\u02bfatih\u012b yanfa\u02bf \nawliy\u0101\u02beuh\u016b wa-bi-ma\u02bf\u1e63iyatih\u012b ya\u1e0durru \na\u02bfd\u0101\u02beuh\u016b. Fa-dhakara al-khu\u1e6dba.\n\nOh people! I advise you to fear God, \nwho is everlasting and everything \nbut him will perish, whose friends \nwill benefit from their obedience \nto them, and whose enemies will be \nharmed through their disobedience \ntowards him. Afterwards he started \nhis speech.\n\nA khu\u1e6dba which \u02bfUmar is said to have \ndelivered in al-J\u0101biya is found in the FSAW, \nas well.11 The beginning of this khu\u1e6dba, \naccording to the FSAW, reads:\n\nAmm\u0101 ba\u02bfd: fa-inn\u012b \u016b\u1e63\u012bkum bi-taqw\u0101 \nll\u0101h \u02bfazza wa-jalla al-l\u0101dh\u012b yabq\u0101 \n\n9.  Al-W\u0101qid\u012b, Fut\u016b\u1e25 al-Sh\u0101m, III: 1.\n10.  Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, XL: \n\n455.\n11.  Al-W\u0101qid\u012b, Fut\u016b\u1e25 al-Sh\u0101m, II: 261.\n\nwa-yafn\u0101 kull shay\u02be siw\u0101hu, al-l\u0101dh\u012b \nbi-\u1e6d\u0101\u02bfatih\u012b yanfa\u02bf awliy\u0101\u02beuh\u016b wa-bi-\nma\u02bf\u1e63iyatih\u012b yafn\u012b a\u02bfd\u0101\u02beuh\u016b. Ayyuh\u0101 \nal-n\u0101s! Add\u016b zakat amw\u0101likum.\n\nNow to the topic: I advise you to \nfear God\u2015the Strong and Exalted\u2015\nwho is everlasting and everything \nbut Him will perish, whose friends \nwill benefit from his obedience and \nwhose enemies will be harmed by \ntheir disobedience towards him. Oh \npeople! Pay the alms tax from your \nownings [\u2026].\n\nThis example shows that both works \npreserve the same texts and that one \nshould expect to find this khu\u1e6dba in both \ncorpora. However, Ibn \u02bfAs\u0101kir abbreviated \nhis version. A number of other parallel \npassages occur in the TMD and the FWAS \nas well.12\n\nIn conclusion, one may observe that \nthe two corpora, i.e. the FSW and the \nFSAW, resemble each other from the \nviewpoints of isn\u0101ds and the content of \nselected passages. Therefore, it seems \npossible to suggest the hypothesis that \nthe FWAS actually represents in its core \nthe FSW, which however has presumably \nsuffered changes during the pass of time. \nThis hypothesis has to be supported by \nmore evidence which I will provide in my \nforthcoming study of the FWAS.\n\n12.  I am aware that one should take the possibility \ninto account that the two very similar passages \ncould represent a standard formulaic beginning for \na khu\u1e6dba. However, even in this case it is more likely \nthat both corpora have a similar content.", "start_char_idx": 43531, "end_char_idx": 46300, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c5f1e1be-bb4e-43a7-94ea-d8c403cd6861": {"__data__": {"id_": "c5f1e1be-bb4e-43a7-94ea-d8c403cd6861", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "04dbccab-afe9-43c2-af36-72dd60beed74", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "2f60521d84c1bc98afb816230ddddeae37ce7c5ab64b0577c131b72abbf13774", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3d21e97f-0d81-4ad6-891c-cf2677f34323", "node_type": "1", "metadata": {}, "hash": "91ee94a7a3c791efceaf84301aae905c1f78f0779b9e3fb6fefd266d3f6e12ab", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n164  \u2022  Yoones Dehghani Farsani & Jens scheiner\n\nT h i s  c o n t r i b u t i o n  c e n t e r s  o n  t h e \nnarratives of the \u02bfAbb\u0101sid revolution \n(dawla) and its aftermath that took place \nin the years 129\u2013137 AH/747\u2013755 CE. I \nstudy two works on these events, both \ncalled Kit\u0101b al-dawla, composed by Arab \nMuslim collectors (akhb\u0101r\u012bs) of historical \nnarratives, al-Haytham b. \u02bfAd\u012b (d. ca. \n205/820\u20131) and al-Mad\u0101\u02bein\u012b (d. ca. 228/ \n842\u20133). The works are not extant, but can \nbe reconstructed, to some extent, on the \nbasis of later quotations.1\n\nT h e  p r i n c i p l e s  f o r  r e c o n s t r u c t i n g \nal-Mad\u0101\u02bein\u012b\u2019s Kit\u0101b al-dawla from Ibn \nA\u02bftham\u2019s Kit\u0101b al-fut\u016b\u1e25 and al-\u1e6cabar\u012b\u2019s \nAnnales have been discussed previously \nby Gernot Rotter and myself.2 Al-Haytham \nb .  \u02bf A d \u012b \u2019 s  K i t \u0101 b  a l - d a w l a  h a s  b e e n \nreconstructed in a study by Tilman Nagel \non the basis of Ibn \u02bfAbd Rabbihi\u2019s (d. \n328/940) Al-\u02bfiqd al-far\u012bd.3 \n\nI argue that themes in preparation of \nthe revolution are not very important in \nal-Mad\u0101\u02bein\u012b\u2019s narrative.4 The fact that \n\n1.  Ilkka Lindstedt, \u201cAl-Mad\u0101\u02bein\u012b\u02bcs Kit\u0101b al-dawla \nand the Death of Ibr\u0101h\u012bm al-Im\u0101m,\u201d in Ilkka \nLindstedt, Jaakko H\u00e4meen-Anttila, Raija Mattila, and \nRobert Rollinger (eds.), Case Studies in Transmission \n(M\u00fcnster, 2014), 103\u2013130. \n\n2.  Gernot Rotter, \u201cZur \u00dcberlieferung einiger \nhistorischer Werke Mad\u0101\u02bein\u012bs in \u1e6cabar\u012bs Annalen,\u201d \nOriens 23-24 (1974), 103\u2013133; Lindstedt, Al-Mad\u0101\u02bein\u012b\u2019s \nKit\u0101b al-dawla. \n\n3.  Tilman Nagel, Untersuchungen zur Entstehung \ndes abbasidischen Kalifates (Bonn, 1972), 9\u201369; Ibn \n\u02bfAbd Rabbihi al-Andalus\u012b, Al-\u02bfiqd al-far\u012bd, ed. A. \nAm\u012bn, A. al-Zayn, and I. al-Aby\u0101r\u012b, 7 vols. (Cairo, \n1940), IV: 475\u2013482.\n\n4.  Only A\u1e25mad b. \u02bfAl\u012b Ibn A\u02bftham al-K\u016bf\u012b, Kit\u0101b \n\nal-Mad\u0101\u02bein\u012b did not have much to do \nwith the \u02bfAbb\u0101sid ruling elite might be a \nfactor in this. As to al-Haytham b. \u02bfAd\u012b, \nwho frequented the \u02bfAbb\u0101sid Caliphs \nfrom al-Man\u1e63\u016br to al-Rash\u012bd, themes of \npreparation were much more important \nfor him, as far as we can judge from \nN a g e l \u2019 s  r e c o n s t r u c t i o n .  I n  h i s  K i t \u0101 b \nal-dawla, al-Haytham b. \u02bfAd\u012b emphasized \nt h e  s i g n i f i c a n c e  o f  A b \u016b  H \u0101 s h i m  b .", "start_char_idx": 46304, "end_char_idx": 48537, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3d21e97f-0d81-4ad6-891c-cf2677f34323": {"__data__": {"id_": "3d21e97f-0d81-4ad6-891c-cf2677f34323", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c5f1e1be-bb4e-43a7-94ea-d8c403cd6861", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "eb75d5a2ee271d1312efe5a6054ccb50bf84e743da79c61e66e0c1f1cc88128d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "616c7431-6546-45d1-a3cb-c282a54574ae", "node_type": "1", "metadata": {}, "hash": "6c5a28fabb02b57bb9531269fa6ff26c88ffbd819590c12419b76c9ef4cc0b75", "class_name": "RelatedNodeInfo"}}, "text": "Mu\u1e25ammad b. al-\u1e24anafiyya\u2019s testament \nto the \u02bfAbb\u0101sids.5 For him, the role of \nal-\u02bfAbb\u0101s as the Prophet\u2019s uncle is not \nan important factor for the genealogical \nlegitimation of the \u02bfAbb\u0101sids. According \nto al-Haytham, the \u201csecret bay\u02bfa and the \nclandestine da\u02bfwa\u201d6 was carried out by the \nH\u0101shimites since the killing of al-\u1e24usayn. \nHis narrative, then, links the advent of the \n\u02bfAbb\u0101sids with the wider context of the \nSh\u012b\u02bfa. In al-Haytham b. \u02bfAd\u012b\u2019s narrative, the \ntestament of Ab\u016b H\u0101shim foretells that the \ntwo first \u02bfAbb\u0101sid Caliphs (Ab\u016b al-\u02bfAbb\u0101s \nand al-Man\u1e63\u016br) will both be \u1e63\u0101\u1e25ib h\u0101dh\u0101 \nal-amr, \u201cpossessor of this authority/\ncause.\u201d7 Ibr\u0101h\u012bm al-Im\u0101m is overlooked, \nprobably showing embarrassment of his \nfate: his untimely death in \u1e24arr\u0101n at the \nhands of Marw\u0101n.8\n\nal-fut\u016b\u1e25, ed. M. Kh\u0101n, 8 vols. (Hyderabad, 1968-\n1975), VIII: 159\u2013160, represents them.\n\n5.  Ibn \u02bfAbd Rabbihi, Al-\u02bfiqd al-far\u012bd, IV: 475\u2013476.\n6.  Ibn \u02bfAbd Rabbihi, Al-\u02bfiqd al-far\u012bd, IV: 475.\n7.  Jacob Lassner, Islamic Revolution and \n\nHistorical Memory. An Inquiry into the Art of \n\u02bfAbb\u0101sid Apologetics (New Haven, 1986), 57\u201358.\n\n8.  On the accounts of Ibr\u0101h\u012bm al-Im\u0101m\u2019s demise, \nsee Lindstedt, Al-Mad\u0101\u02bein\u012b\u2019s Kit\u0101b al-dawla.\n\nVI. The \u02bfAbb\u0101sid Revolution and Its Earliest Historiography\n \n\nIlkka Lindstedt\nUniversity of Helsinki\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n New Insights into Early Islamic Historiography \u2022  165\n\nIn al-Haytham\u2019s Kit\u0101b al-dawla, the \nsending of the \u02bfAbb\u0101sid propagandists \n(du\u02bf\u0101t) is placed at the year 100 AH, 9 \na  f i g u r e  t h a t  h a s  c l e a r  a p o c a l y p t i c \nundertones. In the same year, it is said, \nthe \u02bfAbb\u0101sid mahd\u012b, the first Caliph Ab\u016b \nal-\u02bfAbb\u0101s, is born. \n\nIndeed, it seems that al-Mad\u0101\u02bein\u012b\u2019s Kit\u0101b \nal-dawla also began with a narrative that \n\u2018demonstrated\u2019 the \u02bfAbb\u0101sids\u2019 supremacy \nover the \u1e24asanids (and, one suspects, at \nthe same time of the \u02bfAbb\u0101sids\u2019 supremacy \nover the other lineages of the family of the \nProphet).10 In the story, which takes place \nin the Umayyad era, \u02bfAbdall\u0101h b. al-\u1e24asan, \nal-Nafs al-Zakiyya\u2019s father, says that it \nis not yet the time for his sons to revolt. \nHowever, the \u02bfAbb\u0101sid \u02bfAbdall\u0101h b. \u02bfAl\u012b \nsays that if the \u1e24asanids will not revolt, he \nwill snatch the power from the Umayyads. \n\nA c c o r d i n g  t o  N a g e l ,  i n  t h e  e a r l y \nnarratives speaking about the revolution \nitself, the word dawla takes on messianistic \novertones.11 There are accounts ascribed \nto al-Haytham b.", "start_char_idx": 48539, "end_char_idx": 50993, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "616c7431-6546-45d1-a3cb-c282a54574ae": {"__data__": {"id_": "616c7431-6546-45d1-a3cb-c282a54574ae", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3d21e97f-0d81-4ad6-891c-cf2677f34323", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "610fc9e14e5d3f1119425ad5ba8d5e948608f1d62375ae027ca83f13436dbd58", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f416d7bb-4159-407c-914d-3eaa97673bdd", "node_type": "1", "metadata": {}, "hash": "bffc4dd631b712032d06a82a3bece2ad69b7e7b0e037f93feeba8ab23c4d7391", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAd\u012b that connect the \n\u02bfAbb\u0101sids da\u02bfwa and dawla to the different \nSh\u012b\u02bf\u012b uprisings of the last years of the \nUmayyads. These accounts can be adorned \nwith poetic embellishment, such as the \npoetry of Sudayf b. Maym\u016bn that link \ntogether the killings of al-\u1e24usayn (called \nsib\u1e6d A\u1e25mad, \u201cthe grandson of A\u1e25mad [the \nProphet]\u201d), Zayd b. \u02bfAl\u012b b. al-\u1e24usayn, his \nson Ya\u1e25y\u0101 b. Zayd, and Ibr\u0101h\u012bm al-Im\u0101m.12 \nThe \u02bfAbb\u0101sids are in this way connected to \nthe Sh\u012b\u02bfa, broadly understood, and are seen \n\n9.  Ibn \u02bfAbd Rabbihi, Al-\u02bfiqd al-far\u012bd, IV: 477.\n10.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, VIII: 159\u2013160.\n11.  Nagel, Untersuchungen, 9\u201312.\n12.  A\u1e25mad b. Ya\u1e25y\u0101 al-Bal\u0101dhur\u012b, Ans\u0101b \n\nal-ashr\u0101f, ed. \u02bfA. al-D\u016br\u012b  et al. To date 7 vols. in 9 \n(Beirut, 1978), III: 126, 162. \n\nas avengers of the deaths of the earlier \nSh\u012b\u02bf\u012b figures.13 Moreover, Ab\u016b al-\u02bfAbb\u0101s is \ntransformed as the sole real, legitimate \ncaliph that the Muslim community has \never had in addition to \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib.14\n\nAlso in al-Mad\u0101\u02bein\u012b\u2019s Kit\u0101b al-dawla \nthe killings of Zayd b. \u02bfAl\u012b and Ya\u1e25y\u0101 \nb. Zayd play a significant role. It is said \nthat donning the color black was a sign \nof mourning for the two figures.15 In one \ntradition, when the Khur\u0101s\u0101nians address \nIbr\u0101h\u012bm al-Im\u0101m, they note that Zayd b. \n\u02bfAl\u012b and Ya\u1e25y\u0101 b. Zayd are called \u201cpeople \nof your house\u201d (ahl baytika).16\n\n\u02bfAbb\u0101sid historiography, then, showed \nthe \u02bfAbb\u0101sids drawing legitimacy from \nthree different Sh\u012b\u02bf\u012b sources: a) through a \ntestament from Ab\u016b H\u0101shim \u2190 Mu\u1e25ammad \nb. al-\u1e24anafiyya \u2190 \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib; b) \nal-\u1e24usayn b. \u02bfAl\u012b, by avenging his killing; c) \nZayd b. \u02bfAl\u012b b. al-\u1e24usayn b. \u02bfAl\u012b and his son \nYa\u1e25y\u0101 b. Zayd, by avenging their killings. \nN o  w o n d e r ,  t h e n ,  t h a t  a c c o r d i n g  t o \nal-Mad\u0101\u02bein\u012b\u2019s Kit\u0101b al-dawla, the people in \nal-K\u016bfa expected the Khur\u0101s\u0101nian troops \nto proclaim an \u02bfAlid as caliph.17\n\nT h e  n a r r a t i v e s  r e p r e s e n t i n g  t h e \nthemes in the aftermath of the battle \nwere important in al-Mad\u0101\u02bein\u012b\u2019s Kit\u0101b \n\n13.  Elton Daniel, The Political and Social \nHistory of Khurasan under Abbasid Rule 747\u2013820 \n(Minneapolis, 1979), 39 remarks: \u201cAs always, the \nAbbasids capitalized on the strength of other \nmovements by assimilating them with their own.\u201d\n\n14.  Al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, III: 140\u2013141.\n15.", "start_char_idx": 50994, "end_char_idx": 53283, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f416d7bb-4159-407c-914d-3eaa97673bdd": {"__data__": {"id_": "f416d7bb-4159-407c-914d-3eaa97673bdd", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "616c7431-6546-45d1-a3cb-c282a54574ae", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "eabd7ce131ac40059d3ffe2e6bfa524e8f2a8f345ed92eeb90579a1d562f9713", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "007261a6-1c0f-443b-acc0-0505c53b49cf", "node_type": "1", "metadata": {}, "hash": "62ed82c9912d072827b4abf7299fad21afcb5bd21ac33e9a12b4cb837e0f942d", "class_name": "RelatedNodeInfo"}}, "text": "15.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, VIII: 160. \n16.  Moshe Sharon, Black Banners from the East. \n\nThe Establishment of the \u02bfAbb\u0101sid State. Incubation \nof a Revolt (Leiden, 1983), 147, n. 176, referring to the \nAnonymous, Akhb\u0101r al-\u02bfAbb\u0101s, ed. \u02bfA. al-D\u016br\u012b and \n\u02bfA. al-Mu\u1e6d\u1e6dalib\u012b as: Akhb\u0101r al-dawla al-\u02bfabb\u0101siyya \nwa-f\u012bhi akhb\u0101r al-\u02bfAbb\u0101s wa-waladih\u012b (Beirut, 1971), \n241.\n\n17.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, VIII: 177, last line.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n166  \u2022  Yoones Dehghani Farsani & Jens scheiner\n\nal-dawla. The accounts form a story how \nthe \u02bfAbb\u0101sids, once in power, cleansed \ntheir political base of figures that were not \nanymore needed or that were dangerous to \nthe new dynasty in the post-revolutionary \nreality. For al-Haytham, these themes were \nnot as central. His Kit\u0101b al-dawla virtually \nends with the bay\u02bfa to Ab\u016b al-\u02bfAbb\u0101s in \nthe year 132/749. The reign of al-Man\u1e63\u016br \nand the murders of Ab\u016b Salama and Ab\u016b \nMuslim are only briefly hinted at.18\n\nAl-Mad\u0101\u02bein\u012b continued the story to \nthe first years of the second \u02bfAbb\u0101sid \ncaliph, al-Man\u1e63\u016br, who is indeed the \nprincipal figure in the political murders. In \nal-Mad\u0101\u02bein\u012b\u2019s Kit\u0101b al-dawla, the aftermath \nconsists of four different narratives:\n\n(1) The murder of Ab\u016b Salama which \ntakes place in the reign of Ab\u016b al-\u02bfAbb\u0101s \nbut in which al-Man\u1e63\u016br is the central \nplayer.19\n\n(2) The death of Ab\u016b al-\u02bfAbb\u0101s (136/754) \nand the bay\u02bfa to al-Man\u1e63\u016br. However, at \nthe former\u2019s death, \u02bfAbdall\u0101h b. \u02bfAl\u012b also \nproclaims himself caliph, which leads \nal-Man\u1e63\u016br to send Ab\u016b Muslim to fight \nhim. \u02bfAbdall\u0101h b. \u02bfAl\u012b is defeated but not \nkilled.20\n\n18.  Ibn \u02bfAbd Rabbihi, Al-\u02bfiqd al-far\u012bd, IV: 482; \nNagel, Untersuchungen, 11.\n\n19.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, VIII: 207\u2013209; Ab\u016b \nJa\u02bffar Mu\u1e25ammad b. Jar\u012br al-\u1e6cabar\u012b, Ta\u02ber\u012bkh al-rusul \nwa-l-mul\u016bk, ed. M. de Goeje et al. as: Annales quos \nscripsit Abu Djafar Mohammed ibn Djarir at-Tabari, \n15 vols. (Leiden, 1879-1901), III: 58\u201359; al-Bal\u0101dhur\u012b, \nAns\u0101b al-ashr\u0101f, III: 154\u2013155.\n\n20.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, III: 89\u201398; Ibn A\u02bftham, \n\n(3) Ibn al-Muqaffa\u02bf drafts a foolproof \nam\u0101n for \u02bfAbdall\u0101h b. \u02bfAl\u012b. This irks \na l - M a n \u1e63 \u016b r  w h o  w a n t s  t o  h a v e  I b n \nal-Muqaffa\u02bf killed.", "start_char_idx": 53280, "end_char_idx": 55470, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "007261a6-1c0f-443b-acc0-0505c53b49cf": {"__data__": {"id_": "007261a6-1c0f-443b-acc0-0505c53b49cf", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f416d7bb-4159-407c-914d-3eaa97673bdd", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "eb3510dbc7227fa409f861daac75e812910dd2b0a4151377018cd74d97bf2704", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "41866367-387a-4e4f-920b-116a95d68714", "node_type": "1", "metadata": {}, "hash": "e06eacb8577a22ebde28d3b516d3d0d3233161cb2ae8082d9f512c09f685a73e", "class_name": "RelatedNodeInfo"}}, "text": "The murder is carried \nout by Sufy\u0101n b. Mu\u02bf\u0101wiya al-Muhallab\u012b \nwho had also a personal grudge.21\n\n(4) The ending and the culmination of \nthe Kit\u0101b al-dawla is the murder of Ab\u016b \nMuslim at the hands of al-Man\u1e63\u016br. The \nleading figure in the revolutionary phase \nis done away with and the rule belongs \ncompletely to al-Man\u1e63\u016br.22\n\nAl-Haytham b. \u02bfAd\u012b does not mention \nIbn al-Muqaffa\u02bf in his Kit\u0101b al-dawla, as \nfar as it can be reconstructed. To add the \nkilling of Ibn al-Muqaffa\u02bf (ca. 139/756\u20137) to \nthose of Ab\u016b Salama and Ab\u016b Muslim seems \nto be a novel innovation of al-Mad\u0101\u02bein\u012b. \n\nIn conclusion, the early third/ninth \ncentury was a time when interest in the \nhistory of the \u02bfAbb\u0101sid dawla really began, \nalthough it is impossible in most cases to \ndate the works with any precision. Early \ncompilations, like those by al-Haytham \nb .  \u02bf A d \u012b  a n d  a l - M a d \u0101 \u02be i n \u012b ,  w e r e  l a t e r \ninc orporat ed  in t he longer works  of \nauthors such as Ibn A\u02bftham al-K\u016bf\u012b and \nal-\u1e6cabar\u012b and into the grand narrative of \nthe Muslim community.\n\nKit\u0101b al-fut\u016b\u1e25, VIII: 214\u2013218.\n21.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, VIII: 218\u2013219; \n\nal-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, III: 221\u2013223.\n22.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, VIII: 219\u2013229; \n\nal-\u1e6cabar\u012b, Ta\u02ber\u012bkh, III: 99\u2013119; al-Bal\u0101dhur\u012b, Ans\u0101b \nal-ashr\u0101f, III: 201\u2013204.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n New Insights into Early Islamic Historiography \u2022  167\n\nMy contribution aims at examining \nthe very first translation of the Qur\u02be\u0101n, \nproduced in Greek in the third/ninth \ncentury, and to compare it with the \noriginal Arabic text. This translation by \nan anonymous author, while generally \nvery accurate, contains some textually \nsubtle, but theologically highly important \ndifferences with respect to the Arabic text. \nThis seems to be the result of a Christian \nhermeneutical reading of the Qur\u02be\u0101n.\n\nThe translation was used in a Byzantine \np o l e m i c  a g a i n s t  I s l a m ,  t h e  s o - c a l l e d \nRefutation of the Qur\u02be\u0101n (\u1f08\u03bd\u03b1\u03c4\u03c1\u03bf\u03c0\u1f74 \u03c4\u03bf\u1fe6 \n\u039a\u03bf\u03c1\u03b1\u03bd\u03af\u03bf\u03c5)1 by Nicetas of Byzantium (fl. \n9th century). Additionally, and beyond the \ncomparison, the research analyzes the use \nand function of this translation in Nicetas\u2019 \nAnatrop\u0113, which is its main and oldest \nsource (Vat. gr. 681). This is important \nin order to determine Nicetas\u2019 image of \nIslam and to consider his impact on later \nByzantine and Western writers concerning \nIslam.\n\nNicetas is the first to actually use the \nQur\u02be\u0101n itself for a refutation of the Islamic \nfaith. His attempt had a vast influence \non later Byzantine and even mediaeval \nE u r o p e a n  a p o l o g e t i c  w r i t i n g  a g a i n s t \nIslam.", "start_char_idx": 55471, "end_char_idx": 58091, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "41866367-387a-4e4f-920b-116a95d68714": {"__data__": {"id_": "41866367-387a-4e4f-920b-116a95d68714", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "007261a6-1c0f-443b-acc0-0505c53b49cf", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "36e3f5d987f4059de3f1cdaaa57091d6ba55f992d52a36bf7674a47f2d41e2e3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7075ecb9-6aa5-4d34-966e-febc2a353f92", "node_type": "1", "metadata": {}, "hash": "3cacfcd346bf95e5aa6e5f742297e2914d35cb97326b71b2117e54ab3dbabe06", "class_name": "RelatedNodeInfo"}}, "text": "He composed, besides a polemical \ntreatise against the Latins and Armenians \nrespectively, two letters directed to a \nMuslim emir as well as his opus magnum, \nthe Refutation of the Qur\u02be\u0101n, which he \nwrote around 860 CE. Nicetas ought to  \nbe seen in the light of the re-emerging \n\n1.  Henceforth Anatrop\u0113.\n\nByzantine Empire in the ninth century; he \nis likely to have been a monk2 and a member \nof the clerical elite of Constantinople, since \nhe was close to the Emperor\u2019s court and to \nthe patriarch of Constantinople, Photios \n(858\u2013867 & 878\u2013886).3\n\nBiographical details about Nicetas are \nvery scarce and can only be reconstructed \nfrom his works, even though he was one of \nthe most important polemicists, wielding \nthe greatest influence on Byzantine and \neven medieval views of Islam until the late \nMiddle Ages. It is astonishing, therefore, \nthat until now there has been conducted \nno complete analytical research of Nicetas\u2019 \nwritings. Furthermore, no studies have \nbeen written about possible interrelations \nbetween the first translation of the Qur\u02be\u0101n, \nwhich was used by Nicetas, and later \ntranslations, such as the one commissioned \nby Petrus Venerabilis (1142), from which \n \n \n\n2.  Inferring from some expressions in his works \nwhich apply the conviction of a monk, cf. Manolis \nUlbricht: \u201cAl-tarjama al-\u02be\u016bl\u0101 li-l-Qur\u02be\u0101n al-kar\u012bm min \nal-qarn 8/9 m. f\u012b sijj\u0101l N\u012bk\u012bt\u0101s al-B\u012bzan\u1e6d\u012b (al-qarn 9 \nm) ma\u02bfa al-isl\u0101m bi-ism Tafn\u012bd al-Qur\u02be\u0101n\u201c [In Arabic: \n\u201cLa premi\u00e8re traduction du Coran du 8\u00e8me/9\u00e8me \nsi\u00e8cle et son utilisation dans la pol\u00e9mique de \nNic\u00e9tas de Byzance (9\u00e8me si\u00e8cle) avec le titre \n\u2018R\u00e9futation du Coran\u2019\u201d], Chronos: Revue d\u2019histoire \nde l\u2019Universit\u00e9 de Balamand 25 (2012), 33\u201358, here \np. 37 (or online URL: http://edocs.fu-berlin.de/\nd o c s / s e r v l e t s / M C R F i l e N o d e S e r v l e t / F U D O C S _\nderivate_000000005501/Ulbricht_Traduction-du-\nCoran_Chronos-25_2012.pdf)\n\n3.  As he was officially assigned to compose the \nresponse to the Armenians. Cf. also the title of his \nletter against the Armenians (in PG 105, 587\u2013588).\n\nVII. The Earliest Translation of the Qur\u02be\u0101n\n \n\nManolis Ulbricht\nFreie Universit\u00e4t Berlin\n\nhttp://edocs.fu-berlin.de/docs/servlets/MCRFileNodeServlet/FUDOCS_derivate_000000005501/Ulbricht_Traduction-du-Coran_Chronos-25_2012.pdf\nhttp://edocs.fu-berlin.de/docs/servlets/MCRFileNodeServlet/FUDOCS_derivate_000000005501/Ulbricht_Traduction-du-Coran_Chronos-25_2012.pdf\nhttp://edocs.fu-berlin.de/docs/servlets/MCRFileNodeServlet/FUDOCS_derivate_000000005501/Ulbricht_Traduction-du-Coran_Chronos-25_2012.pdf\nhttp://edocs.fu-berlin.de/docs/servlets/MCRFileNodeServlet/FUDOCS_derivate_000000005501/Ulbricht_Traduction-du-Coran_Chronos-25_2012.pdf\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n168  \u2022  Yoones Dehghani Farsani & Jens scheiner\n\nMartin Luther (1483\u20131546) was inspired, \nor the one later made by Marcus of Toledo \n(1209/10).", "start_char_idx": 58092, "end_char_idx": 60973, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7075ecb9-6aa5-4d34-966e-febc2a353f92": {"__data__": {"id_": "7075ecb9-6aa5-4d34-966e-febc2a353f92", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "41866367-387a-4e4f-920b-116a95d68714", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "dcce2329ac121f92ed9fd34ca64a7a30afc24eb9ec4ea17db498f5e06d9dc409", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "97ea6277-b4bc-4245-b5bb-9f0edac7de84", "node_type": "1", "metadata": {}, "hash": "3ea6bb9101639fc4878dfd3127b5db12157d848b5e92bf15b761f1a24e6395b8", "class_name": "RelatedNodeInfo"}}, "text": "As part of my research on the Coranus \nGraecus,4 I will provide a critical edition of \nthe fragments of the Greek translation of \nthe Qur\u02be\u0101n, preserved in the codex unicus \nVat. gr. 681 of Nicetas of Byzantium, and \nan analytical commentary of Nicetas\u2019 \nwork. Furthermore, I will analyze Nicetas\u2019 \nargumentation in his Anatrop\u0113 along \nwith his methods of adapting the Greek \ntranslation for polemical theological \npurposes. This forthcoming work will \ni n c l u d e  a  c o n c o r d a n c e  a n d  i n d i c e s , \nsuch as for grammatical phenomena, \ntransliterated terms, syntactical patterns, \nand the translation of particular Arabic \nexpressions into Greek, and so on.\n\nThe commentary studies the Greek \ntranslation of the Qur\u02be\u0101n with respect to \nhistorical, theological, and socio-cultural \naspects. First, I examine the differences \nbetween the Greek and the Arabic texts of \nthe Qur\u02be\u0101n by verifying if another reading, \nbesides the reading of \u1e24af\u1e63 \u02bfan \u02bf\u0100\u1e63im, i.e. \nthe one of the current Cairo edition of \n1924, was used for the translation. From \nthe typology of linguistic inconsistencies \nbetween the Greek and the Arabic texts, I \nfurthermore draw conclusions about the \nreligious and cultural environment of the \ntranslator and about the character of the \ntranslation. Finally, I give insight into how \nNicetas used this translation by classifying \nthe usage of the Qur\u02be\u0101n within his polemics \ninto different subjects, such as: \u2018ethics\u2019, \n\u2018Christology\u2019, \u2018violence\u2019, etc. This way one \ncan illustrate that Nicetas\u2019 arguments had \n\n4.  Manolis Ulbricht, \u201cCoranus Graecus\u201d [in \npreparation for Studi e testi, Rome (Vatican) \nforthcoming].\n\na long afterlife not only in the Byzantine \nrealm, but also in the Latin Middle Ages up \nto the Modern Period.\n\nFocusing on the translation itself, it \nbecame clear, that it is an accurate and \nmostly literal one. 5  However, it does \nnot seem to be an official work since \nits language level is close to the spoken \nByzantine Greek. It has rather strong \ni n f l u e n c e s  o f  a  v u l g a r  G r e e k  o f  t h e \nByzantine era, which makes the manuscript \none of the rare testimonies of written \nByzantine colloquial language. Moreover, \nas the concordance and indices will show, \nthere are a number of irregularities within \nthe translation process, which might stem \nfrom the use of another Arabic Qur\u02be\u0101n \nreading than \u1e24af\u1e63 \u02bfan \u02bf\u0100\u1e63im and/or from \nthe fact that it was not only one person \nwho translated the Qur\u02be\u0101n.\n\nThe translator obviously possessed \ndeep knowledge of the Christian Orthodox \nliturgy as he uses various technical terms \nfrom the Greek liturgical books in his \nwork. For example, he depicts the Arabic \nword \u201cqur\u02be\u0101n\u201d in Greek as \u00ab\u1f00\u03bd\u03ac\u03b3\u03bd\u03c9\u03c3\u03bc\u03b1\u00bb \n(\u2018reading\u2019) with a clear reference to the \nGospel readings in Christian liturgy, or he \ntranslates the word \u201cs\u016bra\u201d as \u00ab\u1f60\u03b4\u03ae\u00bb (\u2018ode\u2019), \nwhich is an expression for a certain form \nof liturgical hymn. These observations \nlead to the conclusion that the anonymous \ntranslator is most likely a Christian, maybe \na monk, but at the same time acquainted \nwith a profound knowledge of Islamic rites \nand prayer practices. He can only have \nacquired this knowledge by cohabitation \nwith Muslims. As I argue, the translator, \nwho lived somewhere in the Middle East, \nwas also part of this cultural-religious \nexchange and therefore followed the \n\n5.  For the following see Ulbricht, \u201cAl-tarjama.\u201d", "start_char_idx": 60975, "end_char_idx": 64381, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "97ea6277-b4bc-4245-b5bb-9f0edac7de84": {"__data__": {"id_": "97ea6277-b4bc-4245-b5bb-9f0edac7de84", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7075ecb9-6aa5-4d34-966e-febc2a353f92", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "dc480a6148118633cabce9df28ad5be4a65356effdc04c29584056886ce78e87", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0edae274-fbbc-4434-ad62-a833adbb31b1", "node_type": "1", "metadata": {}, "hash": "cb4bb8c865c003d6d796890ce7b056124b7d447348d4fe81cd5a1d06f1105bb4", "class_name": "RelatedNodeInfo"}}, "text": "For the following see Ulbricht, \u201cAl-tarjama.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n New Insights into Early Islamic Historiography \u2022  169\n\n \ntradition of John of Damascus and Theodor \nAb\u016b Qurra.\n\nIt is remarkable that discrepancies \nbetween both the Greek and the Arabic \nversion appear particularly in expressions \nrelated to doctrinal questions in Islam and \nChristianity. For instance, a certain kind \nof difference appears regularly in verses \nreferring to Jesus Christ: in different s\u016bras, \nhis name is connected to the term kalima \n(\u2018word\u2019). However, in the Arabic text, the \nword appears without the article. The \nGreek translation, by contrast, determines \nthis expression by adding the definite \narticle, calling him e.g. \u00ab\u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6\u00bb \n(\u2018the Word of God\u2019), while the Arabic \ntext gives \u2018a word of God\u2019. This radically \nchanges the sense of the Qur\u02be\u0101nic text \n\nbecause it thereby assumes the Christian \nteachings about Jesus Christ as \u2018the Word \nof God\u2019 and thus, as the \u2018only begotten Son \nof God\u2019, which is strictly refused by Islam \nand in the Qur\u02be\u0101n itself.\n\nIn conclusion, my research is directly \nrelated to the question of understanding \nt h e  Q u r \u02be \u0101 n  i t s e l f ,  w h i c h  r e q u i r e s \nconsulting lexicographical and exegetical \nl i t e r a t u r e .  B y  a n a l y z i n g  t h e  G r e e k \ntranslation, we can get an idea of the \ncomprehension of the Qur\u02be\u0101nic text itself \nin early times and furthermore, of the \nliterature the translator had at his disposal \nfor both understanding and translating \nthe Qur\u02be\u0101n. This would provide us with \na better understanding of the historical \ndevelopment of exegetical literature on \nthe Qur\u02be\u0101n. \n\nVIII. The Fact-Fiction-Debate in Early Muslim Historiography\n \n\nIsabel Toral-Niehoff\nUniversity of G\u00f6ttingen/Freie Universit\u00e4t Berlin\n\nSince the pivotal publications in the \ns eventies by Albrecht Noth, Patric ia \nCrone, and Michael Cook, there has been \nan ongoing and most likely never-ending \ndebate on the validity, authenticity, and \nhistoricity of Arabic historiography for \nthe study of early Islam. It has produced \nc o n f l i c t i n g  a n d  m u t u a l l y  e x c l u s i v e \n\u201cschools\u201d of historians working on this \nperiod.1 Against the background of the \n\n1.  Cf. for a survey Fred M. Donner, \u201cModern \nApproaches to Early Islamic History,\u201d in Chase \nRobinson (ed.), The New Cambridge History of Islam. \nVol. I, (Cambridge, 2011), 625-644; cf. also Robert G. \nHoyland, \u201cHistory, Fiction and Authorship in the \nFirst Centuries of Islam,\u201d in Julia Bray (ed.), Writing \nand Representation in Medieval Islam. Muslim \n\ngeneral \u201clinguistic\u201d and \u201cliterary\u201d turn \nin Historical Studies of recent decades,2 \nwe can further observe that Islamicists \ni n c r e a s i n g l y  h a v e  s t a r t e d  t o  a p p l y \nmethodical tools drawn from Literary \nStudies (as e.g. from the broad field of \nnarratology3), in the hope that these might \nhelp to assess the factuality (and therefore \nreliability) of these texts. The articles by \n\nHorizons (London, 2006), 16\u201346.\n2.  This process was strongly influenced by Hayden \n\nWhite, Metahistory. The Historical Imagination in \nNineteenth-Century Europe (Baltimore, 1973).\n\n3.  See for instance G\u00e9rard Genette, Nitsa Ben-Ari, \nand Brian McHale, \u201cFictional Narrative, Factual \nNarrative,\u201d Poetics Today 11 (1990), 755-774.", "start_char_idx": 64336, "end_char_idx": 67675, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0edae274-fbbc-4434-ad62-a833adbb31b1": {"__data__": {"id_": "0edae274-fbbc-4434-ad62-a833adbb31b1", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "97ea6277-b4bc-4245-b5bb-9f0edac7de84", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "54facacfe9b044dfd95eb47a5faa4f3ab60d467f46c237f3ac80afac763cbe62", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "78fc2314-1b61-44e6-b386-3923e8e6a4a5", "node_type": "1", "metadata": {}, "hash": "c76a9d34fa044191d1d3fb85351ff8970e6bea7517f56bfb0801407ae76ca890", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n170  \u2022  Yoones Dehghani Farsani & Jens scheiner\n\nStefan Leder have been pioneering in this \nregard,4 since he introduced the theses \nof the German Medievalist Wolfgang Iser \non the origins and ontology of fictionality \n(\u201cFiktionalit\u00e4t\u201d) into the field of Arabic \nand Islamic Studies.5\n\nIn the following contribution, I want \nto renew the discussion by making some \npoints inspired by theoretical approaches \ndeveloped in the thriving field of Medieval \nStudies in Germany. I will argue that the \nmany similarities between early Arabic \nhistoriography and medieval chronicles \ncall for a closer cooperation to better \nevaluate the status of these texts.\n\n(1) On the one hand, there is a discussion \namong Arabists regarding the alleged \n\u201crejection of fiction\u201d within classical \nArabic literature. Except maq\u0101m\u0101t texts \nand fables, we do not have any prose text \nfrom the initial period that overtly refer \nto a literary and autonomous world of \nfiction.6 Critical statements of premodern \nArab scholars against \u201cinventions\u201d and \n\u201clies\u201d in literature have contributed to \nconvey the impression that there was an \nideological taboo working against fiction. \nFurthermore, classical Arabic literary \ncriticism does not have any reflection \nabout the concept of fiction. All seems \n\n4.  See for example Stefan Leder (ed.), Story-\nTelling in the Framework of Non-Fictional Arabic \nLiterature (Wiesbaden, 1998); especially his \n\u201cConventions of Fictional Narration in Learned \nLiterature,\u201d in S. Leder (ed.), Story-telling in the \nFramework of Non-Fictional Arabic Literature \n(Wiesbaden, 1998), 34-60.\n\n5.  Wolfgang Iser, Das Fiktive und das Imagin\u00e4re. \nPerspektiven einer literarischen Anthropologie  \n(M\u00fcnchen, 1983).\n\n6.  Rina Drory, \u201cThree Attempts to Legitimize \nFiction in Classical Arabic Literature,\u201d Jerusalem \nStudies in Arabic and Islam 18 (1994), 289-307.\n\nto indicate that literary fiction\u2014though \nexistent, as shown by the list in the Fihrist \nby Ibn al-Nad\u012bm7\u2014was relegated to the \ndepreciated realm of trivial literature. \nMedieval studies, on the other hand, \ndiscuss the \u201cinvention\u201d of fiction in the late \nmedieval period,8 which was apparently \nunknown till then.9 \n\n(2) A special problem seems to arise \nfrom the narrative style we find in early \nA r a b i c  p r o s e  t e x t s  ( s o - c a l l e d  k h a b a r \ns t y l e ) ,  s i n c e  i t  h a r m o n i z e s  w i t h  o u r \nunderstanding of factuality. However, this \napparent factual status often contradicts \nthe obviously fictitious content. Some \nscholars argue that this \u201cconfusion\u201d is a \nspecial problem of Arabic text traditions, \nso that they regard it as crucial to \u201cdetect \nfiction\u201d by establishing specific textual \nsignals.10 However, European medieval \nchronicles are equally fuzzy in their \ndelimitation of \u201cfact and fiction\u201d. This \ndiscrepancy between \u201cfactual style and \nfictitious content\u201d might also be due to \nour distorting Eurocentric11 and maybe \nanachronistically modern12 understanding \nof reality. In addition, as the Medievalist \n\n7.  Mohammed Ferid Ghazi, \u201cLa litterature \nd\u2019imagination en arabe du iie/viiie au ve/xie si\u00e8cles,\u201d \nArabica 4 (1957), 164-168.\n\n8.  Cf. Walter Haug, \u201cDie Entdeckung der \nFiktionalit\u00e4t,\u201d in W. Haug (ed.), Die Wahrheit der \nFiktion. Studien zur weltlichen und geistlichen \nLiteratur des Mittelalters und der fr\u00fchen Neuzeit \n(T\u00fcbingen, 2003), 128-144.\n\n9.  Cf. Jan-Dirk M\u00fcller, \u201cLiterarische und andere \nSpiele.", "start_char_idx": 67679, "end_char_idx": 71146, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "78fc2314-1b61-44e6-b386-3923e8e6a4a5": {"__data__": {"id_": "78fc2314-1b61-44e6-b386-3923e8e6a4a5", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0edae274-fbbc-4434-ad62-a833adbb31b1", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "6e693d32a55e92df13139abccaa41c7f9b985e75bf5f74d98acd62c6507c67ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6977794f-5e8d-4eb7-9c1f-d6e509373cc0", "node_type": "1", "metadata": {}, "hash": "dc179d03af0fb81bb9708bbb4f51f351815ec18d57b33b82fac81d760d666878", "class_name": "RelatedNodeInfo"}}, "text": "Jan-Dirk M\u00fcller, \u201cLiterarische und andere \nSpiele. Zum Fiktionalit\u00e4tsprinzip in vormoderner \nLiteratur,\u201d Poetica: Zeitschrift f\u00fcr Sprach- und \nLiteraturwissenschaft 36 (2004), 281-312.\n\n10.  Leder, Story-telling.\n11.  Cf. Julie Scott Meisami, \u201cHistory as \n\nLiterature,\u201d Iranian Studies 33 (2000), 15-30.\n12.  M\u00fcller, Literarische und andere Spiele.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n New Insights into Early Islamic Historiography \u2022  171\n\nJan M\u00fcller emphasizes, a factual style does \nnot necessarily indicate a non-fictional \nstatus, but might be a peculiar literary \nstrategy.13\n\n( 3 )  F u r t h e r  p r o b l e m s  a r i s e  f r o m \ns e m a n t i c  c o n f u s i o n  a n d  i m p r e c i s e \nterminology. This applies not only to the \nsemantic field of fact/fiction, e.g. true/\nfalse, real/imaginary, real/unreal, fiction/\nfictionalized, etc., that tend to get blurred \nand mixed. It is also important to note \nthat we still cannot establish often all \nthe semantic dimensions of core Arabic \nterms used in this regard like kadhib \n(\u201clie\u201d, \u201cfalsehood\u201d, \u201cdishonesty\u201d ?). Hence, \nwe need further clarifications on Arab \nterminology and conceptualization.\n\n(4) One critical point noted in both fields \nis the lack of distinction made between \nrhetorical embellishment, or functional \nfictionality on the one hand, and free \ninvention and autonomous fictionality on \nthe other hand.14 \n\n(5) It is important to keep in mind that \nthe idea of \u201cfiction\u201d in the sense of German \n\u201cLiteratur\u201d presupposes an independent \nframework (Bourdieu: \u201cfield\u201d) where \n\u201c f i c t i o n \u201d  i s  a l l o w e d ,  e x p e c t e d ,  a n d \na p p r e c i a t e d \u2014 s o m e t h i n g  t h a t  w o u l d \nemerge in European modernity. This is not \n \n \n\n13.  Ibid.\n14.  Ibid.\n\nthe case in classical Arabic literature, and \nlikewise in earlier medieval literature. \n\n( 6 )  A r a b i c  a k h b \u0101 r \u012b s  w o r k e d  i n  a \ndifferent manner than modern historians; \nand thus they rather resemble those \nmedieval historians doing \u201cVorzeitkunde\u201d \n(antiquities). Their main endeavor was not \nto draw, via scientific methods, verifiable \nand accurate representations of the past, \nbut rather to evoke the resonance of \nthese memories and to produce historical \nmeaning. The isn\u0101d served to establish \nfurther the validity of the record, since \nabsolute certainty was impossible to \nobtain.\n\n(7) Another potentially useful concept \nis that of rhetoric history,15 whose purpose \nis to convey moral values by referring \nto exempla of the past and so convince \nthe reader via rhetoric embellishment. \nThese historians wanted to reconstruct a \nplausible and version of the past according \nto the testimonies of reliable transmitters, \na n d  t h e n  t o  i n t e r p r e t  t h e s e  e v e n t s \naccording to their world-view. \n\nI n  c o n c l u s i o n ,  a s  t h e s e  p a r a l l e l s \nbetween Arabic and medieval European \nsource material have shown, there is much \nto be learned through interdisciplinary \ne x c h a n g e  a n d  s c i e n t i f i c  c o o p e r a t i o n \nbetween both fields. Therefore, any further \nintercultural study between both fields of \nresearch is more than welcome.\n\n15.  Meisami, History as Literature.", "start_char_idx": 71096, "end_char_idx": 74309, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6977794f-5e8d-4eb7-9c1f-d6e509373cc0": {"__data__": {"id_": "6977794f-5e8d-4eb7-9c1f-d6e509373cc0", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "78fc2314-1b61-44e6-b386-3923e8e6a4a5", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "be4fbe709ef5b53c9695873b2ba74e368a18d0172e0b9e51913a16084019c254", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3d52b748-9231-437b-8bce-b22649516cf0", "node_type": "1", "metadata": {}, "hash": "1248eda6ab8658a6c5d677b24bc071db54bb6f118d3d69f5b8a65053b919dad0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n172  \u2022  Yoones Dehghani Farsani & Jens scheiner\n\nIf the work of a historian consists of \npatient chiselwork in a quarry of sources, \nearly Arabic historiography, particularly \nw h e n  d e a l i n g  w i t h  I s l a m i c  s a l v a t i o n \nhistory, rather resembles an ocean: There \nis always more material relevant to any \nparticular topic, than one is able to keep \nin mind, and the closer one looks at any \nepisode, the less clear it becomes where \nexactly this episode belongs to. While \nthe first aspect of the oceanic extent \nof early Arabic historiography makes \ni t  p a r t i c u l a r l y  d i f f i c u l t  t o  c o n s t r u c t \nany argument ex negativo and makes \nindispensable a systematic evaluation of \nthe source-material as a whole, I will in this \ncontribution concentrate on the multitude \nof equally relevant intertextual references \npertaining to any particular episode.\n\nAs an example, I study the conquest \nof D\u016bmat al-Jandal by Kh\u0101lid b. al-Wal\u012bd. \nWhile this is by no means the only account \nlinking Mu\u1e25ammad and his time with \nthe North Arabian oasis-town of D\u016bmat \nal-Jandal, there exists a fairly well defined \ncorpus of stories describing the capture \nof a \u201cking\u201d affiliated to the Arabic tribe \nof Kinda by Muslim troops led by Kh\u0101lid \nfollowing a prediction by Mu\u1e25ammad.\n\nThey say: The Messenger of God [...] \nsent Kh\u0101lid b. al-Wal\u012bd [...] against \nUkaydir b. \u0351Abd al-Malik [ruler] of \nD\u016bmat al-Jandal. Ukaydir was the \nking (malik) of Kinda and he was a \nChristian. Kh\u0101lid asked: \u201c[...] How \n \n\ncan I get at him in the middle of the \nland of [the tribe of] Kalb?\u201d [...] The \nProphet [...] answered: \u201cYou will find \nhim hunting cattle (al-baqar) and will \ntake him captive!\u201d1 \n\nI argue that the first dimension in \nwhich intertextual references can be \ntraced in this simple story is the general \ndepiction of Kindites as part of a coherent \npattern extending across images of Kinda. \nI will limit myself in the following to an \nexemplary enumeration, having discussed \nthe motives mentioned in the following \nin more detail elsewhere.2 The portrayal \nof Ukaydir as king over Arabs belonging \nto other tribes fits into a general trend to \nportray Kind\u012btes as rulers over other tribes. \nThe costly cloak of Ukaydir\u2019s brother \ndazzles the Muslims as does the garment \npresented by Ukaydir to Mu\u1e25ammad \nduring his audience. Both form part of \ngeneral tendencies to ridicule Kind\u012btes as \nweavers of textiles and praise the their \nbeautiful clothing. The princely pastimes \nof the Kind\u012bte ruler, hunting for example, \nand his haughty opposition to Islamic \nauthority can also be described as part of \na more widespread trend in the depiction \nof Kind\u012btes.\n\nThe second dimension of conflicting \nintertextual references concerns the \nearly Islamic polity of Islamic salvation \n\n1.  Mu\u1e25ammad b. \u02bfUmar al-W\u0101qid\u012b, Kit\u0101b \nal-magh\u0101z\u012b, ed. M. \u02bfA\u1e6d\u0101, 2 vols. (Beirut, 2004), II: 405.\n\n2.  See Georg Leube, Kinda in der fr\u00fchislamischen \nHistoriographie (W\u00fcrzburg, forthcoming).\n\nIX. Intertextuality as a Typical Feature of Early Arabic Historiography\n \n\nGeorg Leube\nUniversity of Marburg", "start_char_idx": 74313, "end_char_idx": 77450, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3d52b748-9231-437b-8bce-b22649516cf0": {"__data__": {"id_": "3d52b748-9231-437b-8bce-b22649516cf0", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6977794f-5e8d-4eb7-9c1f-d6e509373cc0", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "4258d68d360daee14eed0110002c73f32a85deb0c644d3199f149e5584f11e65", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6a839e56-c67f-441c-8b6e-4b4d6d971675", "node_type": "1", "metadata": {}, "hash": "411d506b871ac9cd5162a11382797fc4d38ce54a7a599a5eaddf0fdcc970868f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n New Insights into Early Islamic Historiography \u2022  173\n\nhistory in general. The structure of the \nprediction and its eventual fulfillment in \nthe above mentioned text confirms the \nstatus of Mu\u1e25ammad as a true prophet; the \nconfident obedience of Kh\u0101lid b. al-Wal\u012bd \nserves as a rehabilitation of this general \noften censored harshly for un-Islamic \nbehaviour; the subsequent agreements \nover tribute and protection, jizya and \ndhimma, serve as prophetic precedents \nfor administrative structures in the lands \nconquered under Mu\u1e25ammad\u2019s successors; \na n d  M u \u1e25 a m m a d \u2019 s  a c c e p t a n c e  o f  t h e \npresence of an unbeliever (mushrik) serves \nas precedence for the acceptability of all \nkinds of gifts by Islamic authorities. \n\nHow then is one to interpret a story \nt o r n  b e t w e e n  s u c h  a  m u l t i t u d e  o f \nconflicting contexts? I would like to make \ntwo suggestions. While the interweaving \nof such a multitude of strands makes the \nexclusive interpretation of any single \n\none of the potentially viable contexts \nhighly problematic, the origin of a body \no f  m a t e r i a l  t h a t  i s  t h o u g h t  t h r o u g h \ni n  t h i s  m a n n e r  c a n  b e  e x p l a i n e d  b y \nassuming a high degree of Unfestigkeit \nand philological contamination of the text \nduring the process of transmission. As \nsynchronous contamination is not usually \nreflected in the isn\u0101ds, this necessitates a \nreinterpretation of the isn\u0101ds, commonly \nunderstood as chains of transmission, \nas chains authorizing accounts known, \ndiscussed and thereby transmitted in \nmuch wider circles. Put axiomatically, \nevery transmitter knows more than he is \nquoted for and every account is known to \nmore people than show up in its isn\u0101d(s). \nThis in turn offers the possibility to trace \nin process the multivocal negotiation of \ntradition inside a community characterized \nuntil today by the paradigmatic importance \nof its salvation history.\n\nX. The Origins of Fitna-Writing in Islamic Historiography\n \n\nMasoud Sadeghi\nUniversity of Tehran\n\nThe theme of fitna was one of the main \nthemes of classical Islamic historiography. \nF i t n a ,  a s  a  h i s t o r i o g r a p h i c a l  t h e m e , \nreferred to religio-political conflicts within \nthe Muslim community itself. The term \nfitna (\u201ctemptation\u201d, \u201cdiscord\u201d) is generally \nnegative and the antithesis of obedience \nand stability (more commonly expressed \nas \u201cunity of the community\u201d). My main \nquestion in this contribution therefore is: \nWhen, where, and why did the theme of \nfitna arise? Before proposing my answer I  \n \n\nscrutinize three previous answers to this \nquestion.\n\n(1) In his Narratives of Islamic Origins: \nThe Beginnings of Islamic Historical \nWriting, Fred M. Donner argues that the \ntheme of fitna was inaugurated by the Sh\u012b\u02bfa \nduring the First Civil War, because\u2014as a \nlosing party\u2014they \u201cneeded to justify their \ncontinued resistance to Umayyad rule and \ntheir continued support of the political \nclaims of \u02bfAl\u012b\u2019s descendants.\u201d1 Tackling the \n\n1.  Fred M. Donner, Narratives of Islamic Origins:", "start_char_idx": 77454, "end_char_idx": 80565, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6a839e56-c67f-441c-8b6e-4b4d6d971675": {"__data__": {"id_": "6a839e56-c67f-441c-8b6e-4b4d6d971675", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3d52b748-9231-437b-8bce-b22649516cf0", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "4463dbfec3e222d088324d38efeaaf8dda564a7f6f50d03d91475f86c12b9152", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "956d803a-401c-43c3-b703-7575efc92b60", "node_type": "1", "metadata": {}, "hash": "2dbf21b4f11da81f31c607806ad57b33fe714d7afe9ae85033c6cac0e39c5634", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n174  \u2022  Yoones Dehghani Farsani & Jens scheiner\n\nquestion how the fitna theme was included \ninto the Sunn\u012b historical tradition, Donner \nventures that the \u02bfAbb\u0101sids\u2019 revolutionary \nmovement took over the bulk of the Sh\u012b\u02bfa \nnarrative tradition, including this theme.2\n\nI have several remarks concerning \nDonner\u2019s view. First, the term fitna did and \ndoes generally carry a negative connotation \nand was the antithesis of obedience\u2014a \nstrongly recommended principle in the \nearly Muslim society\u2014and stability. So this \nterm was not used by actual participants \nin the early civil wars\u2014whether Sh\u012b\u02bfa or \nother groups\u2014to refer to those events or \nto the motivations of various actors in \nthem. Second, explaining the emergence \nof this theme, Donner stresses the political \nincentive and need, and does not point out \nthe difference between history written \nfor the purposes of political patronage \nand historicizing legitimation, and history \nwritten in response to or as a result of \npolitical events and issues. Finally, the use \nof fitna in Sh\u012b\u02bfi collections of \u1e25ad\u012bth and \nmonographs mostly carry an apocalyptic \nsense and has to do with the messianic \nliterature (like the Kit\u0101b al-fitan wa-l-\nmal\u0101\u1e25im written by Ibn \u1e6c\u0101w\u016bs).\n\n(2) Although Chase F. Robinson does \nnot pay attention to fitna writing as a \nhistorical type, he regards the writing \nof fitan and mal\u0101\u1e25im, in the apocalyptic \nsense, to be influenced by the Syriac \nChristian tradition. \u201cWe have reports\u201d, \nhe says, \u201cthat histories in the Eusebian \ntradition were being translated during the \nreign of al-Man\u1e63\u016br (r. 136-158/754-775), \nand it seems that one Muslim apocalyptic \ntext [i.e. the Kit\u0101b al-fitan wa-l-mal\u0101\u1e25im], \n\nThe Beginnings of Islamic Historical Writing \n(Princeton, 1998), 187 (italics mine).\n\n2.  Donner, Narratives, 188-190.\n\nperhaps written about 163/780, is the \nreworking and translation of a Christian \nversion written in Syria\u201d.3 To Robinson\u2019s \norigin of the apocalyptic sense of fitna-\nliterature has to be added the political and \nsocial circumstances of the early Muslim \nsociety that had an impact on accepting \nand reworking this literature.\n\n(3) In their The Early Arabic Historical \nTradition: A Source Critical Study, Albrecht \nNoth and Lawrence Conrad divide the major \nthemes around which historical texts were \ncomposed into primary and secondary \nones, and consider fitna (sedition), along \nwith fut\u016b\u1e25 (conquests), ridda (apostasy), \nans\u0101b (genealogies), and administration as \na primary theme that is said to have some \nroots in historical reality. In contrast, \nsecondary themes are considered to be \nderived from the primary ones and provide \nless reliable information to historians.4 \nAlthough they do not propose a general \ndating scheme for their \u201cthemes\u201d, they \nbase the view that the annalistic form \na s  a n  e s t a b l i s h e d  h i s t o r i o g r a p h i c a l \nfeature is a product of the late second/\neighth or early third/ninth centuries and \nworks arranged by caliphates appeared \nthereafter, and probably derived from, \nthe annalistic scheme, on the reason that \nsuch \u201coriginal\u201d themes as fut\u016b\u1e25 and fitna \n\u201cclash with a thematic outlook oriented \ntowards everything that happened under \neach individual caliph\u201d.5 In other words, \n\n3.  Chase F. Robinson, Islamic Historiography \n(Cambridge, 2003), 49.\n\n4.  Albrecht Noth, The Early Arabic Historical \nTradition. A Source-critical Study. In Collaboration \nwith Lawrence I. Conrad. Translated from the \nGerman by Michael Bonner, 2nd ed. (Princeton, \n1994), 27.\n\n5.  Noth, Early Arabic Historical Tradition, 27.", "start_char_idx": 80570, "end_char_idx": 84173, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "956d803a-401c-43c3-b703-7575efc92b60": {"__data__": {"id_": "956d803a-401c-43c3-b703-7575efc92b60", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6a839e56-c67f-441c-8b6e-4b4d6d971675", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "315949086802ef035253fc0d8c35e226b720f8677a0a182cf36b6413a5f6605b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1012baee-8692-4828-8772-20dbf907bef7", "node_type": "1", "metadata": {}, "hash": "b8a884c2653d20b82eae97a2a5decdd0161787e20fd224fa04cd95bf121bd7d6", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n New Insights into Early Islamic Historiography \u2022  175\n\nsince the fut\u016b\u1e25 and fitna themes occurred \nduring more than one caliphate, the \nmaterial could not have been fitted into \na caliphate based arrangement. However, \nit may be said that since the fut\u016b\u1e25 and \nfitna themes historically occurred during \nmore than one year the material could not \nhave been fitted into an annalistic scheme, \neither. \n\nTherefore, I argue that to answer the \nquestion on the origins of fitna literature, \na closer look at \u1e25ad\u012bth literature and \nmonographs on the theme of fitna is \nnecessary. The usage of fitna in \u1e25ad\u012bths \ncan be regarded as a middle phase between \nits Qur\u02be\u0101nic and historical usage. It was \nthrough \u1e25ad\u012bth literature that fitna could \nhave been used as a historical theme and \ncould have found different connotations \nfrom its previous Qur\u02be\u0101nic meanings. In \naddition to a chapter on fitna in Ma\u02bfmar b. \nR\u0101shid al-Azd\u012b\u2019s (d. 151/768-769) Al-j\u0101mi\u02bf, \nthe Sunn\u012b authoritative \u1e25ad\u012bth collections \nthat emerged in the mid-third/ninth \ncentury also include a chapter on fitna. \nFor example, al-Bukh\u0101r\u012b\u2019s (d. 256/870) \nchapter on fitna in his authoritative \u1e25ad\u012bth \ncollection Al-\u1e63a\u1e25\u012b\u1e25 was arranged into 28 \nsections (abw\u0101b).6 Other \u1e25ad\u012bth collections\u2019 \nchapters on fitna were arranged somewhat \ndifferently. Although there are in fact \nd i f f e r e n c e s  a m o n g  v a r i o u s  \u1e25 a d \u012b t h \ncollections, for instance, in the methods \nand purposes governing the selection, the \nuse of the materials, and in the contents \nof such materials themselves (hence, every \none of them needs a proper study), for the \n\n6.  Mu\u1e25ammad b. Ism\u0101\u02bf\u012bl al-Bukh\u0101r\u012b, Al-j\u0101mi\u02bf \nal-\u1e63a\u1e25\u012b\u1e25, ed. L. Krehl as: Le recueil des traditions \nMahom\u00e9tanes par Abou Abdallah Mohammed ibn \nIsma\u00eel el-Bokh\u00e2ri, 4 vols. (Leiden, 1862-1908), IV: \n365-383. \n\npresent purpose it is sufficient to derive \nsome conclusions regarding the semantics \nof the word fitna from the respective \n\u1e25ad\u012bth collections\u2019 chapters. Fitna in these \ncollections is used in two general different, \nbut related, senses: \n\n(1) Fitna as opposed to obedience \nmeans revolt, as opposed to unity, order, \nand stability means conflict, turmoil, and \ndisorder, and as opposed to the Sunna of \nProphet means innovation and heresy.\n\n(2) In contrast, fitna, is also used in an \napocalyptic sense when associated with \nmal\u0101\u1e25im and the coming of the Mahd\u012b.\n\nI argue that on this basis it is possible \nto differentiate two types of fitna writings: \nfitna writings as history of rebellion, \nrevolt, and turmoil (i.e. civil war) and \nfitna writings as history of the future, i.e. \nthe coming of the Mahd\u012b and apocalyptic \nevents.\n\nThe first type of literature was formed \ni n  t h e  l a t e  U m a y y a d  a n d  t h e  e a r l y \n\u02bfAbb\u0101sid periods. Although it did not \nwitness worries of the Prophet about the \nfuture of his community, it testifies to the \npolitical and social circumstances after \nthe death of the Prophet and reflects the \nconservative approach of the early Muslim \nsociety to its social and political problems. \nThe second type was influenced by Near \nEastern religious communities in the years \nbefore and following the rise of Islam.", "start_char_idx": 84178, "end_char_idx": 87386, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1012baee-8692-4828-8772-20dbf907bef7": {"__data__": {"id_": "1012baee-8692-4828-8772-20dbf907bef7", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "956d803a-401c-43c3-b703-7575efc92b60", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "64f2a5ded8f64edf75aae3214af88c3e0ee37fe3184e36ba5151beb9519a6695", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "862556b3-8829-4fbb-8785-7ec044124c1f", "node_type": "1", "metadata": {}, "hash": "c69d95286cdd91557976f1e5cbbfb7043977fe54ea1bcf73af71f3b25693ea2c", "class_name": "RelatedNodeInfo"}}, "text": "The \napocalyptic connotation of the second and \nthe predicting character of the first type \nare, therefore, the fictional aspect of most \nfitna writings by Muslim scholars.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n176  \u2022  Yoones Dehghani Farsani & Jens scheiner\n\nM y  c o n t r i b u t i o n  a d d r e s s e s  t h e \nconstruction of historical knowledge \ni n  e a r l y  I s l a m ,  a n d  t h e  c h a n c e s  o f \nsurvival of early texts. In particular, I am \ninterested in the construction of what \nbecame a historiographical vulgate, and \nwhat it represented for the society that \nproduced it, in order to shed light on the \ncultural memory of early Islam. In this \nline of enquiry, I also question the gap of \nnarrative sources we are facing for the first \n200 years of Islam or so, and address the \nproblematic question of the disappearance \nof earlier texts. \n\nTo discuss these thorny issues, I look at \nthe specific example of Mu\u1e25ammad b. M\u016bs\u0101 \nal-Khw\u0101rizm\u012b (d. after 323/847), who was \narguably one of the most famous scholars \nof the early \u02bfAbb\u0101sid period. He enjoys \nan impressive scholarly fame and legacy, \nranging from algebra and mathematics to \nastronomy, geography, and cartography. \nYet, he has been almost totally forgotten \nas a historian, even if it is well established \nthat he wrote a now lost Kit\u0101b al-ta\u02ber\u012bkh. \nHow can we make sense of this selective \nmemory of his work?\n\nI argue that a substantial amount \nfrom his lost history can be retrieved \nand that it sheds a new light on \u02bfAbb\u0101sid \nhistoriography in the making. I also \ncontend that his history primarily vanished \nbecause of its specific genre. Indeed, \nal-Khw\u0101rizm\u012b wrote an astrological history \nthat represented a very popular genre \nin early \u02bfAbb\u0101sid times, using planetary \n\nconjunctions to explain past, present, and \nfuture events.1 I study the various reasons \nbehind the eventual decline of this mode \nof historical writing, and suggest that, with \nthe waning of astrological histories, came \nthe vanishing of al-Khw\u0101rizm\u012b\u2019s history. \n\nW h y  i s  t h i s  s i g n i f i c a n t  a n d  w h a t \ndoes this tell us about historiographical \ndevelopments during the first centuries \nof Islam? One point to emphasize is that \nscholars like to lament the dearth of \nnarrative sources for early Islam but we \nshould take into account all existing texts, \neven when they do not fit our traditional \ncategories. Thus, for various reasons, \nastrological histories have been excluded \nfrom traditional accounts of the rise of \nI s l a m i c  h i s t o r i o g r a p h y ,  e v e n  t h o u g h \nthey shed fresh light on the construction \nof historical knowledge in early Islam. \nIndeed, some of these astrological histories \nare significantly earlier than our more \ntraditional narrative sources and thus \noffer rare access to early layers of Islamic \nhistoriography. Moreover, the vanishing \nof astrological histories reveals a radical \nshift in historical writing in early Islam, \nand in historical causality in particular. \nTheir disappearance bears testimony to a \nchange of \u201cr\u00e9gime d\u2019historicit\u00e9\u201d in the late  \n\n1.  For more on astrological histories, see \nAntoine Borrut, \u201cCourt Astrologers and Historical \nWriting in Early \u02bfAbb\u0101sid Baghdad: An Appraisal,\u201d in \nJens Scheiner and Damien Janos (eds.), The Place to \nGo: Contexts of Learning in Baghd\u0101d, 750-1000 C.E. \n(Princeton, 2014), 455\u2013501.\n\nXI. Addressing the \u2018Gap of Sources\u2019:  \nHistoriography and Cultural Memory in Early Islam\n\n \nAntoine Borrut\n\nUniversity of Maryland", "start_char_idx": 87387, "end_char_idx": 90897, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "862556b3-8829-4fbb-8785-7ec044124c1f": {"__data__": {"id_": "862556b3-8829-4fbb-8785-7ec044124c1f", "embedding": null, "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7002", "node_type": "4", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "09577237d949295f68b5fd0d6d7a6d2f36b64fb0d34f90d0222193be03561711", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1012baee-8692-4828-8772-20dbf907bef7", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "6e3bf5339e69073ec2c427b4ddd570ca2973f58aa8b3cb62cc29a630a9c9ff31", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "037f5ba2-da2f-40c4-a6cf-24cc1aca5b8b", "node_type": "1", "metadata": {}, "hash": "10f47416db72a61425377d5e421c58a73c74aa166835fc02c03224ac0532b0bc", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n New Insights into Early Islamic Historiography \u2022  177\n\nthird/ninth century, that is a moment in \nwhich a society redefines its relationship \nb e t w e e n  \u201c p a s t ,  p r e s e n t ,  a n d  f u t u r e \u201d \nin the context of a \u201ccrisis of time,\u201d to \nfollow French historian Fran\u00e7ois Hartog\u2019s \ndefinition.2 Finally, and more broadly, I \nargue that these elements should force us \nto re-evaluate the gap of (narrative) sources \nwe are facing for the first centuries of \nIslam. Astrological histories only represent \none alternative mode of historical writing \nthat flourished in early \u02bfAbb\u0101sid times if \nnot earlier. We should also make room \nfor other genres and categories (qu\u1e63\u1e63\u0101\u1e63 \nor fut\u016b\u1e25 literature, Muslim apocalyptic, \netc.). And we ought, furthermore, to \nstop opposing \u201cinternal\u201d (i.e., Muslim) \nto \u201cexternal\u201d (i.e., non-Muslim) sources. \nNon-Muslim sources have a critical role to \nplay if we want to properly integrate early \nIslam into the multicultural world of Late \n\n2.  Fran\u00e7ois Hartog, R\u00e9gimes d\u2019historicit\u00e9. \nPr\u00e9sentisme et exp\u00e9riences du temps (Paris, 2003), \n27.\u2028\n\nAntiquity. Besides, a sizeable number of \ntexts produced by non-Muslim scholars \nwere composed while their authors were \nserving at the caliphal court in some \nofficial capacity, and so they can hardly be \nregarded as \u201cexternal\u201d. \n\nSuch an approach not only significantly \nreduces our gap of sources but also opens \nup new perspectives on the circulation of \nhistorical information and the construction \nof historical knowledge. The first two \nand a half centuries of Islam remain a \nformidable methodological challenge for \nscholars. Perhaps a preliminary step is to \nfully acknowledge that the so-called gap \nof (narrative) sources we are facing up to \nthe middle of the third/ninth century is, \nfor a large part, an optical illusion and a \nhistoriographical construct, both ancient \nand modern. The vanishing of histories, \nof alternative pasts and memories is, \nultimately, historically explainable.", "start_char_idx": 90901, "end_char_idx": 92917, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "037f5ba2-da2f-40c4-a6cf-24cc1aca5b8b": {"__data__": {"id_": "037f5ba2-da2f-40c4-a6cf-24cc1aca5b8b", "embedding": null, "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7003", "node_type": "4", "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "hash": "1ee808c33d8c8b68a8abc41dfb7df185162166f9cc42a00b7b791ec13f321e06", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "862556b3-8829-4fbb-8785-7ec044124c1f", "node_type": "1", "metadata": {"identifier": "alusur-7002", "author": "Dehghani Farsani , Yoones ", "title": "New Insights into Early Islamic Historiography", "date": "2017-11-15", "file": "alusur-7002.pdf"}, "hash": "4db3e1384959e26c43ae3a1961696cbcdfd16bba9e0b08a2586b81ac834311b2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "14ff5bd6-1350-48ae-982a-651f93635cb5", "node_type": "1", "metadata": {}, "hash": "42dac75147bfa1226e1824f8389ec17a3f18fdb585b684222f7f0b734c86f8ff", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 178-183\n\nBook Review\n\nPeter Webb\u2019s Imagining the Arabs r e - e x a m i n e s  t h e  r e l a t i o n s h i p between the advent of Islam and the \nemergence of the Arabs. Turning much \nreceived wisdom on its head, he argues \nthat there was no homogenous Arab \npeople that lived in pre-Islamic Arabia to \nwhom Muhammad delivered his message. \nRather, he argues, Arabness was a product \nof a post-conquest environment, in which \nthe conquerors emphasized language \nand descent as a means of excluding \nnew converts from claiming the massive \nresources of the new caliphate. Arab \nidentity is not a legacy from pre-Islamic \ntimes but a new solution for post-conquest \nquestions of self and community in the \nMarw\u0101nid period (129-41).\n\nWebb argues that the ethnonym Arab \nis absent from securely dated pre-Islamic \npoetry and that the term \u02bfarab\u012b in the \nQur\u02bean simply means \u2018clear\u2019, as opposed \nto \u02bfajam, unclear or distorted (119). To \nimagine that the inhabitants of the Arabian \nPeninsula share an identity is, therefore, \n\nto accept the stereotypes of external \npowers, ranging from the Assyrians to \nRomans, in their descriptions of nomadic \nand changeless barbarians (23-36).\n\nBuilding on the work of the late Rina \nDrory, Webb argues that it is only in \nthe Abbasid period that events like the \nSasanian defeat at Dh\u016b Q\u0101r in 609 were read \nas victories of an Arab people over Persian \nopponents (rather than as a victory by \nmembers of Shayb\u0101n and Qays) (88-95; 185). \nHe plausibly argues that this re-reading of \nhistory needs to be understood against a \ncontext of cultural competition between \nproponents of Arab and Persian heritage \nin Baghdad. This was the world in which \ngenealogists such as Ibn al-Kalb\u012b traced the \ntribal lineages of ninth-century Baghdadis \nor sought to map paths of descent all the \nway back to Ishmael (194-8; 262). Such \nacts could obscure the matrilineal descent \nof many converts to Islam to Persian or \nAramaic speaking populations and allowed \na complete amnesia over the distinctive \nculture of pre-Islamic Yemen, which was \n\nPeter Webb, Imagining the Arabs: Arab Identity and the  \nRise of Islam (Edinburgh: Edinburgh University Press, 2016), \n\n403pp. ISBN: 9781474408264, Price: $44.95 (Paperback).\n\nPhilip Wood \nAga Khan University,  \n\nInstitute for the Study of Muslim Civilisations\n\n(philip.wood@aku.edu)\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n179  \u2022  PhiliP Wood\n\nnow rendered simply as a part of the Arab \npast (203; 210-20).\n\nI found Webb\u2019s nuanced reading of the \nAbbasid representation of the j\u0101hiliyya \nespecially persuasive. It was not simply a \nperiod of ungodly impiety for all writers, \nand he emphasizes the degree to which \nauthors like al-Bal\u0101dhur\u012b recognized a \nnobility among pre-Islamic Arabs that \na n t i c i p a t e s  t h e  c u l t u r a l  c o m p e t i t i o n \nbetween their (alleged) descendants and \nnon-Arab Muslims (268).\n\nThis is a wide-ranging and ambitious \nb o o k .  I  w o u l d  l i k e  t o  r a i s e  s e v e r a l \npoints where I disagreed with Webb\u2019s \ninterpretation, but I should stress that this \nshould in no way undermine my praise \nfor its breadth and scholarship: to be \nstimulated to disagree is a sign that one \nhas encountered a work that is provocative \nand thought-provoking.", "start_char_idx": 47, "end_char_idx": 3339, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "14ff5bd6-1350-48ae-982a-651f93635cb5": {"__data__": {"id_": "14ff5bd6-1350-48ae-982a-651f93635cb5", "embedding": null, "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7003", "node_type": "4", "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "hash": "1ee808c33d8c8b68a8abc41dfb7df185162166f9cc42a00b7b791ec13f321e06", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "037f5ba2-da2f-40c4-a6cf-24cc1aca5b8b", "node_type": "1", "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "hash": "4eb75ec3be616a894518924da9ecccecef9505e683792ad58efdd9199554539a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4ee1cae3-5ea5-4f07-aba5-6db5b617aada", "node_type": "1", "metadata": {}, "hash": "b22b77b748fe96fe66e02ffd13fccb784c85df71d8e5cdabf9f9c107c49e972e", "class_name": "RelatedNodeInfo"}}, "text": "At a number of points, Webb attacks \nthose who have placed too much weight \non what he (following Frederick Barth) \ncalls \u201cculture stuff\u201d (language, custom, \nnotions of shared descent and territory) \nin explaining shared Arab identity, to \nthe exclusion of \u201ccreed, politics and \neconomy\u201d. I am certainly sympathetic to \nhis warning against presuming a natural \nshared identity across the peninsula \nand his interest in how boundaries are \nconstructed. Nevertheless, I think there \nare several areas where he presses this \nline of argument too far. In particular, \nI feel that he gives rather short shrift to \nthe possibilities of using parallels to other \nRoman frontiers to build more complex \nmodels for what was occurring in the \nArabian Peninsula on the eve of Islam.1\n\n1.  I think in particular of work on the Rhine and \nDanube that differentiates clearly between different \n\n Webb holds a minimalist position on \nthe spread of Old Arabic, the ancestor \nof the Arabic spoken and written by the \n\u2018Arabs\u2019 of the early caliphate: \u201cThe absence \nof \u2018Old Arabic\u2019 inscriptions and the almost \ncomplete absence of development of the \nArabic script itself implies that Arabic \nlacked a body of writers promoting its use \nin pre-Islamic times, and it perhaps lacked \nprestige too [\u2026] Pre-Islamic \u2018Old Arabic\u2019 \nspeakers [\u2026] were possibly a tiny minority\u201d \n(61). He argues that inscriptions of Old \nArabic in what we now call Arabic script \nare restricted to a cluster in the north of \nmodern Saudi Arabia, with examples in \nJordan and southern Syria (62). \n\nHowever, this minimal position is \nu n t e n a b l e  i n  t h e  l i g h t  o f  e x t e n s i v e \nd i s c o v e r i e s  o f  f i f t h - c e n t u r y  A r a b i c \n\nphases of contact with Rome: 1) the acquisition of \nmilitary experience and resources by barbarians \nthat generates social stratification across the \nfrontier; 2) conflict in the course of migration that \ncauses different, but related cultural groups to \nmerge and 3) the propagation of specific forms of \npost-Roman identity in successor kingdoms. I have \nfound the works of P. Heather, The Goths (Oxford, \n1996); G. Halsall, Barbarian Migrations and the \nRoman West, 376-568 (Cambridge, 2005) and F. Curta, \nSouth-eastern Europe in the Middle Ages, 500-1250 \n(Cambridge, 2006) especially helpful. R. Hoyland, \n\u201cArab kings, Arab tribes and the beginnings of Arab \nhistorical memory in the Late Roman epigraphy,\u201d, \nin H. Cotton, R. Hoyland, J. Price and D. Wasserstein \n(eds.), Cultural and Linguistic Change in the Roman \nNear East (Cambridge, 2009), 374-400; G. Fisher, \nBetween Empires. Arabs, Romans and Saracens in \nLate Antiquity (Oxford, 2011) and P. Crone, \u201cQuraysh \nand the Roman army: Making sense of the Meccan \nleather trade,\u201d Bulletin of the School of Oriental \nand African Studies 70 (2007), 63-88 are all explicitly \ninfluenced by studies of other parts of the Roman \nfrontier in their examination of pre-Islamic Syria \nand Arabia. Y. Mod\u00e9ran, Les Maures et l\u2019Afrique \nRomaine (ive-viie si\u00e8cle.) (Rome, 2004) may also offer \nfruitful comparisons to the situation in Arabia.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nPeter Webb\u2019s Imagining the Arabs  \u2022  180\n\ninscriptions, written in a transitional \nNabateo-Arabic script, by Fr\u00e9d\u00e9ric Imbert \nnear Najr\u0101n in 2012.2 This shows that the \nlanguage had a much wider distribution \nthat Webb presumes, and this means that \nour analysis needs to give greater weight \nto the mechanisms that gave Arabic a \ndistribution across the peninsula (as a \nspoken and written language) before Islam.", "start_char_idx": 3341, "end_char_idx": 6898, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4ee1cae3-5ea5-4f07-aba5-6db5b617aada": {"__data__": {"id_": "4ee1cae3-5ea5-4f07-aba5-6db5b617aada", "embedding": null, "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7003", "node_type": "4", "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "hash": "1ee808c33d8c8b68a8abc41dfb7df185162166f9cc42a00b7b791ec13f321e06", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "14ff5bd6-1350-48ae-982a-651f93635cb5", "node_type": "1", "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "hash": "13025a5d0e356e7e69a465b4466ea14dc3937a2e83a5354e2437693c3d11ca59", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "56a3bc66-40ec-44b9-b8c8-877377140fa4", "node_type": "1", "metadata": {}, "hash": "ca4ee821d7f22ac9be2dc733ad12b97daf16f5b7c4376a258c74e239e3c6a289", "class_name": "RelatedNodeInfo"}}, "text": "I n  p a r t i c u l a r ,  I  t h i n k  w e  s h o u l d \nemphasize the prestige contexts in which \nArabic script is used before Islam and the \nuniformity with which it is written. The \nexamples that Webb refers to from Syria \nand Jordan are dedicatory inscriptions \nmade by Jafnid phylarchs or those allied \nto them that were situated on Christian \nreligious sites alongside inscriptions in \nGreek and Arabic. Michael MacDonald \nc o m m e n t s  t h a t  s c r i p t  h a s  n o  s i m p l e \nconnection to ethnicity (quoted by Webb \nat 63, note 17), and he is surely correct \nacross the peninsula as a whole. But the \ninscriptions at Zebed and \u1e24arr\u0101n are cases \nwhere Arabic has been raised to the status \nof Greek within the Roman empire, and \nthis should be taken as a key sign of the \nsignificance of script and language for the \nelites who created these buildings.\n\nLikewise, we should also point to the \nuniformity of epigraphic Arabic compared \nmany of the Ancient North Arabian scripts \nsuch as Safaitic. Arabic is inscribed with \n\n2 .  h t t p : / / w w w . a r a b n e w s . c o m / n e w s / \nart-culture/611411 and http://www.leparisien.fr/ \ni n t e r n a t i o n a l / a r a b i e - s a o u d i t e - d e c o u v e r t e -\nd e - l a - p l u s - v i e i l l e - i n s c r i p t i o n - e n - a r a b e - d u -\nmonde-01-08-2014-4041101.php. Cf. C. Robin, A. \nal-Ghabban, S. al-Said, \u201cInscriptions antique de la \nregion de Najr\u0101n (Arabie s\u00e9oudite m\u00e9ridionale): \nnouveaux jalons pour l\u2019histoire de l\u2019\u00e9criture, de la \nlangue et du calendrier arabes,\u201d Comptes rendus \nde l\u2019Acad\u00e9mie des inscriptions et de belles lettres 3 \n(2014), 1033-1128.\n\na clear ductus and reasonably consistent \nletter forms in the very early decades of \nIslam (as on the dam built by Mu\u02bf\u0101wiya \nin the Hijaz in 661).3 To my mind, this \nsuggests that the use of the script already \nhad a history of formal use before Islam, \nwhich enabled it to compete with the rival \nstatements made in Greek or other scripts \nin the seventh century.\n\nW e b b  o b j e c t s  t o  t h e  i d e a  t h a t \npre-Islamic Arabic was standardized. But \nthe linguistic variety of the peninsula does \nnot preclude the existence of standardized \nwritten expression. The development \nof the Arabic script from \u2018transitional \nNabatean\u2019 suggests widespread use of \nscript on perishable materials, probably \nin institutional contexts such as royal or \necclesiastical scriptoria.4 And the use of \nArabic in papyri from Egypt very soon \nafter the conquests to issue receipts,5 or \nthe use of non-Roman legal terminology,6 \nsuggests that the conquerors drew on \na  p r e - c o n q u e s t  e x p e r i e n c e  o f  u s i n g \nArabic for administration. The choice \nto administer conquered lands in the \nlanguage of the conquerors as well as those \nof the conquered is a symbolic as well as a \n\n3.  Published in G. Miles, \u201cEarly Islamic \nInscriptions near \u1e6c\u0101\u02beif in the \u1e24ij\u0101z,\u201d Journal of Near \nEastern Studies 7.4 (1948), 236-42.\n\n4.  L. Nehm\u00e9, \u201cAramaic or Arabic? The Nabataeo-\nArabic Script and the Language of the Inscriptions \nWritten in This Script,\u201d in A. Al-Jallad (ed.), Arabic \nin Context.", "start_char_idx": 6900, "end_char_idx": 10050, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "56a3bc66-40ec-44b9-b8c8-877377140fa4": {"__data__": {"id_": "56a3bc66-40ec-44b9-b8c8-877377140fa4", "embedding": null, "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7003", "node_type": "4", "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "hash": "1ee808c33d8c8b68a8abc41dfb7df185162166f9cc42a00b7b791ec13f321e06", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4ee1cae3-5ea5-4f07-aba5-6db5b617aada", "node_type": "1", "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "hash": "7614f71ac375e61c6b3b0123574c0307c7489eed5bca10fb8aeb0092018b5ea9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0f23c89e-fb70-45b3-aad7-108d7a2b6ed3", "node_type": "1", "metadata": {}, "hash": "61add0e60ce24d43b97635cdb7279228fc8cb73a7eca6e3f51e03c740161c870", "class_name": "RelatedNodeInfo"}}, "text": "), Arabic \nin Context. Celebrating 400 years of Arabic at Leiden \nUniversity (Leiden, 2017), 75-98.\n\n5.  PERF 558, cited and discussed in A. \nPapaconstantinou, \u201cAdministering the Early Islamic \nEmpire: Insights from the Papyri,\u201d in J. Haldon (ed.), \nMoney, Power and Politics in Early Islamic Syria: A \nReview of Current Debates (Ashgate, 2010), 57-74, at \n65. \n\n6.  G. Khan, \u201cThe Pre-Islamic Background of \nMuslim Legal Formularies,\u201d Aram 6 (1994), 193-224.\n\nhttp://www.arabnews.com/news/art-culture/611411\nhttp://www.arabnews.com/news/art-culture/611411\nhttp://www.leparisien.fr/international/arabie-saoudite-decouverte-de-la-plus-vieille-inscription-en-arabe-du-monde-01-08-2014-4041101.php\nhttp://www.leparisien.fr/international/arabie-saoudite-decouverte-de-la-plus-vieille-inscription-en-arabe-du-monde-01-08-2014-4041101.php\nhttp://www.leparisien.fr/international/arabie-saoudite-decouverte-de-la-plus-vieille-inscription-en-arabe-du-monde-01-08-2014-4041101.php\nhttp://www.leparisien.fr/international/arabie-saoudite-decouverte-de-la-plus-vieille-inscription-en-arabe-du-monde-01-08-2014-4041101.php", "start_char_idx": 10028, "end_char_idx": 11135, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0f23c89e-fb70-45b3-aad7-108d7a2b6ed3": {"__data__": {"id_": "0f23c89e-fb70-45b3-aad7-108d7a2b6ed3", "embedding": null, "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7003", "node_type": "4", "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "hash": "1ee808c33d8c8b68a8abc41dfb7df185162166f9cc42a00b7b791ec13f321e06", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "56a3bc66-40ec-44b9-b8c8-877377140fa4", "node_type": "1", "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "hash": "bb217358a29a10871d11e56af9bb482f17a8c932d8900daed27b3a4c94d087c8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "33e4964a-5bb8-459e-8cd6-adf7e3a03022", "node_type": "1", "metadata": {}, "hash": "bc6770baa0bd32cdb72e4ee913a83557298e96079a5f2c1b6b8afeb0204539e0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n181  \u2022  PhiliP Wood\n\npractical choice, and is a key factor that \ndifferentiates the Arabs from the Goths or \nFranks in the Roman West. I think we have \nto see the use of Arabic in formal contexts \nas an important differentiating symbol \nthat bound the conquerors together, \nwhich a literate class had inherited from \ntheir pre-conquest experience.\n\nA second area where I disagree with \nWebb is the role of the Na\u1e63rid and Jafnid \nkings in providing patronage for the kinds \nof cultural forms that gave prestige to \nthe Arabic script and language (chiefly \npoetry and epigraphy). He argues that it \nwould be \u201cremarkable if a sense of Arab \ncommunal cohesion could have been \nincubated across northern Arabia\u201d in light \nof the contradictory lifestyles of the Na\u1e63rid \nand the Jafnids and peoples of the interior \n( 7 8 - 7 9 )  a n d  h e  s t r e s s e s  t h e  i n t e r n a l \nreligious divisions of the royal houses and \nthe confederations they ruled (80).\n\nThere was indeed debate among later \ngenealogists and exegetes about whether \nor not the men of al-\u1e24\u012bra could be included \nas Arabs (e.g. 186). This seems to be a \nfunction of their Christian associations \nand the efforts by some to render the \npre-Islamic Arabs as proto-Muslims. And \nsome of the pre-Islamic poetry does mock \nthe unmanliness of the kings of al-\u1e24\u012bra. \n\nBut I think it is too great a leap to \nimagine that all of peoples of the interior \nof the peninsula had no affiliation to the \nBeduinizing poetry written at al-\u1e24\u012bra. To \nmy mind, this poetry seems to champion \na martial ethos that it claims both for \nthe Bedouin and for the \u1e24\u012bran kings. \nIndeed, the reason that the Sasanians or \nthe Romans sponsored the Na\u1e63rids and \nthe Jafnids was because of their ability to \n \n \n\nsuborn other \u2018Saracen\u2019 populations in \na way that the great powers could not \naccomplish directly. \n\nSimilarly, Isabel Toral-Niehoff plausibly \nsuggests that nomadic groups gradually \nsettled, Christianized and acculturated at \nal-\u1e24\u012bra.7 If she is correct, then we have \nto envisage the Na\u1e63rids communicating \nacross a cultural continuum within Arabia \nrather than shouting unheard across a \nvoid. I do not think that religious diversity \nwould have prevented this either: Jafnid \nprinces sponsored pagan temples as well \nas Christian churches, and the Na\u1e63rid \nqueens founded Christian monasteries and \nchurches while their husbands remained \npagan. An element of religious and cultural \ncode-switching was a key part of the utility \nof both dynasties to their sponsors, and it \nshould help us to understand how ideas \nand practices from the world of the great \npowers was disseminated and reformulated \ninto the Arabian Peninsula.\n\nThe third area where I disagree with \nWebb is his treatment of \u201cChristian Arabs\u201d \n(including the descendants of those who \nhad once served the Jafnids and Na\u1e63rids). \nHe notes that \u201cChristian groups which \nhad assisted the first Conquerors but did \nnot subsequently convert to Islam faced \nintractable problems for they could not \neasily become \u2018Arabs\u2019 without nudging \ntheir monotheistic belief toward Islam too\u201d \n(156). He situates the anxiety about where \nto place these groups within the definition \nof both Muslim and Arab identities under \nt h e  M a r w \u0101 n i d s ,  a s  \u201c t h e  e c u m e n i c a l \nbelievers\u2019 movement\u201d began to set up new \nboundaries to preserve its resources. \n\n7. I. Toral-Niehoff, Al-\u1e24\u012bra. Eine arabische \nKulturmetropole im sp\u00e4tantiken Kontext (Leiden, \n2014).", "start_char_idx": 11138, "end_char_idx": 14641, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "33e4964a-5bb8-459e-8cd6-adf7e3a03022": {"__data__": {"id_": "33e4964a-5bb8-459e-8cd6-adf7e3a03022", "embedding": null, "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7003", "node_type": "4", "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "hash": "1ee808c33d8c8b68a8abc41dfb7df185162166f9cc42a00b7b791ec13f321e06", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0f23c89e-fb70-45b3-aad7-108d7a2b6ed3", "node_type": "1", "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "hash": "8808996d9c03d8cf40f94bfcdf3c91324a3fd2e1add39513509d3bf1e04037ee", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9f3c30a5-cfe1-4adb-badd-e877c2753d22", "node_type": "1", "metadata": {}, "hash": "1ca8e436b4aa447a9c9ca25810aa7b13b4096ab09efc6d1d054c0f2508d27bb3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nPeter Webb\u2019s Imagining the Arabs  \u2022  182\n\nI think he is correct to stress the \nemphasis on religious boundaries between \nMuslims and non-Muslims under the \nMarw\u0101nids and the pressure this placed on \nChristian populations who had once served \nthe caliphate in a military capacity. Thus \nMu\u02bf\u0101wiya made extensive use of the Ban\u016b \nKalb and married two Christian Kalbis, \nbut al-Wal\u012bd I was responsible for several \npersecutions of the Ban\u016b Taghlib. Michael \nthe Syrian even accuses him of eating the \nflesh of a martyred Taghlib chief.8 \n\nBut Webb\u2019s statement imagines that \nArabness is created under the Marw\u0101nids \nand that conquerors who are not Muslims \n(or quasi-Muslims?) are ejected at this \npoint. He is forced into this position by \nhis earlier argument that \u2018Arabness\u2019 is a \nproduct of the Marw\u0101nid am\u1e63\u0101r and has no \nother basis (130-39). Yet this ignores the \nfact that Christian Arab groups such as the \nTaghlib were not migrant conquerors and \ndwelt in the Jaz\u012bra between Aleppo and \nMosul, where they had been converted to \nMiaphysite Christianity in the late sixth \ncentury. Several reports indicate that the \nTaghlib were considered as, and considered \nthemselves as, Arabs. Ab\u016b Y\u016bsuf states \nthat \u02bfUmar b. al-Kha\u1e6d\u1e6d\u0101b had deemed it \ndesirable to tax the Taghlib harshly since \nthey were Arabs, and therefore more \nsusceptible to conversion.9 Al-Bal\u0101dhur\u012b \n \n\n8.  Michael the Syrian, ed. and tr. J.-B. Chabot, \nLe chronique de Michel le Syrien (Paris, 1899-1910), \ned. IV: 451-52, trans. II: 481-82. Chabot\u2019s translation \nhas al-Wal\u012bd forcing the martyr to eat his own \nflesh, but the Syriac is ambiguous. Here I follow  \nC. Sahner, Christian Martyrs and the Making of an \nIslamic Society in the Post-Conquest Period, Phd \ndissertation (Princeton, 2015), 60.\n\n9. Ab\u016b Y\u016bsuf, Kit\u0101b al-khar\u0101j, ed. I. Abbas (Cairo, \n1985), 121-22, tr. E. Fagnan, Le livre de l\u2019imp\u00f4t \nfoncier (Paris, 1921), 186.\n\nreports that the Taghlib paid the double \n\u1e63adaqa (rather than the humiliating jizya) \nbecause they were \u201cArabs [and] too proud \nto pay the poll tax\u201d.10 Later sources even \ndescribe the Taghlib approaching \u02bfUmar II \nfor the right to wear the turban and to be \nreckoned as Arabs.11 This request seems to \nhave been a pitch for higher status on the \nbasis of shared ethnic affiliation without \nconverting to Islam and without being \nmigrants or conquerors. The \u201cculture \nstuff\u201d of language, lifestyle and custom \nmattered in this instance, since it was the \nbasis of a claim to the caliph that others \ncould not make.\n\nFinally, Webb argues for the post-\nQur\u02beanic origins of the term \u02bfarab\u012b as an \nethnonym. He sees its original meaning \nas \u2018pure/clear\u2019, as opposed to \u02bfajam,  \n\u2018impure/unclear\u2019. For Webb, it is only \nlater that it came to mean a pure people, \nto distinguish the conquerors from those \naround them. I do not find this convincing.\n\nW e b b  l a y s  g r e a t  s t o r e  b y  t h e \ns t e r e o t y p i c a l  n a t u r e  o f  t h e  o u t s i d e \nsources that describe the Arabs of the \nPeninsula, which he compares to the \nstereotyping of Native Americans as a \nhomogenous unchanging people (40).", "start_char_idx": 14645, "end_char_idx": 17790, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9f3c30a5-cfe1-4adb-badd-e877c2753d22": {"__data__": {"id_": "9f3c30a5-cfe1-4adb-badd-e877c2753d22", "embedding": null, "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7003", "node_type": "4", "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "hash": "1ee808c33d8c8b68a8abc41dfb7df185162166f9cc42a00b7b791ec13f321e06", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "33e4964a-5bb8-459e-8cd6-adf7e3a03022", "node_type": "1", "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "hash": "77b7eeaa78a4b064681832b87b526629b94992e271bf470e4ba29098c0f98943", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "31219de7-2063-42e5-ac94-e2e2bf1a819d", "node_type": "1", "metadata": {}, "hash": "ffdc9bd01c55a02d3571f196d1e4157e09f418bea2e86792b4f157b026eca0e3", "class_name": "RelatedNodeInfo"}}, "text": "But stereotypes can be inverted and \nreclaimed, and the terms used to vilify \ndisparate peoples can end up giving them \na shared identity. This is exactly what \nmany scholars have suggested occurred \n\n10. Al-Bal\u0101dhur\u012b, Fut\u016b\u1e25 al-buld\u0101n, ed. M. De \nGoeje (Leiden, 1866), 182, tr. P. Hitti, The Origins of \nthe Islamic State (New York, 1916), 285.\n\n11.  Y. Friedmann, Tolerance and Coercion in \nIslam; Interfaith Relations in the Muslim Tradition \n(Cambridge, 2004), 64-65. Cf. M. J. Kister, \u201c\u2018The \nCrowns of this Community\u2019\u2026Some Notes on the \nTurban in the Islamic Tradition,\u201d Jerusalem Studies \nin Arabic and Islam 24 (2000), 217-45.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n183  \u2022  PhiliP Wood\n\nin North America, where populations that \nfled the \u201cshatter zone\u201d of the east coast \nbuilt new confederations further inland, \nwhich embraced more expansive notions  \nof \u2018Indian\u2019 identity.12\n\nTo my mind, the origin of the ethnonym \n\u2018Arab\u2019 is more profitably sought in this \nkind of inversion of Roman imperial \nstereotype. The catch, as the work of \nFergus Millar indicates, is that no seventh \ncentury Roman would have expected their \nconquerors to have called themselves \nArab, since the term had not been used \nby the Romans for the inhabitants of the \npeninsula since the early second century.13 \nWebb recognizes this shift in usage (47-48, \n111-15), but he seems to make the fact that \n\n12.  R. Ethridge, Mapping the Mississippian \nShatter Zone: The Colonial Indian Slave Trade and \nRegional Instability in the American South (Lincoln, \nNE, 2009); W. Lee, \u2018The Military revolution of Native \nNorth America. Firearms, forts and politics,\u2019 in W. \nLee (ed.), Empires and Indigenes. Intercultural \nAlliance, Imperial Expansion and Warfare in the \nEarly Modern World (New York, 2011), 49-80, esp. \n68-70.\n\nthe Romans had once used the term Arab \nas simply a curious coincidence, unrelated \nto the Qur\u02bean\u2019s use of \u02bfarab\u012b. But I think \nthe very use of this term after such a \ntime-lag suggests that it was adopted as an \nethnonym by a population in the peninsula \nduring the first century (though this tells \nus nothing about how widely the term was \ndisseminated). So while Webb is right to \nhighlight how important the settlement \nof the Arabs was for the development \nof an Arab identity, I would argue that \nlanguage, script, poetry and ethnonym all \nhave a pre-Islamic history as articulations \nof different kinds of common identity that \nwere important ingredients for Islamic-era \nassertions of Arabness.13 \n\n13.  F. Millar, Empire, Church and Society in \nthe Late Roman Near East (Leuven, 2015) would \nhave been a fruitful text for Webb to have engaged \nwith, especially his observations on the role of \nChristian ethnography (e.g. Cyril of Scythopolis) in \nre-imagining the inhabitants of Arabia as Saracens \nor Ishmaelites. M. MacDonald, \u201cArabs, Arabia and \nArabic before late antiquity,\u201d Topoi 19 (2009), \n277-32, not cited by Webb, stresses the use of Arabic \nas a self-description in epigraphy from Ptolemaic \nEgypt and elsewhere. MacDonald sees \u2018Arab\u2019 as a \npre-Islamic self-designation based on a complex of \ncultural and linguistic features.", "start_char_idx": 17792, "end_char_idx": 20933, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "31219de7-2063-42e5-ac94-e2e2bf1a819d": {"__data__": {"id_": "31219de7-2063-42e5-ac94-e2e2bf1a819d", "embedding": null, "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7004", "node_type": "4", "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "hash": "c7075e15d3a5b1a99469cb9990824c147a84aa270a8b31bc307f35dc776f70f8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9f3c30a5-cfe1-4adb-badd-e877c2753d22", "node_type": "1", "metadata": {"identifier": "alusur-7003", "author": " Wood, Philip", "title": "Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam", "date": "2017-11-15", "file": "alusur-7003.pdf"}, "hash": "95218f5ea28e3d9ad575778880334b2ccb4bce4088e883faacdf6bf4d5a8733c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ff7a9f13-68d3-4361-b3c8-ddb8e28a5873", "node_type": "1", "metadata": {}, "hash": "ff9fdd51c8ded5ef6b1695792f384e2000e653ea18d9741ed3b4ec8494a06b29", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 184-189\n\nBook Review\n\nThose subject to Arab-Islamic rule are likely to have wondered at the life span of the new religio-polit-\nical order at the close of the first/seventh \ncentury. The conquerors were a quarrel-\nsome lot, as quick to engage in interne-\ncine violence as they were to subdue local \nopposition: the \u2018believers\u2019 were at each \nother\u2019s throats. From, in part, the accounts \nof a then burgeoning and variegated popu-\nlation of clients and slaves (maw\u0101l\u012b), it is \nclear that a new religious program was \ntaking shape. But sharp disagreements \nover its central precepts were no less \nobvious; divisions of belief ran as deep as \nthose of kinship. How long could the new \nmasters carry on this way?\n\nThe Christians of the Levant and Egypt \nhad certainly a special interest in the \nfortunes of the nascent order given their \nmajority standing. If, at first, somewhat \ndetached, as some modern scholars have \nargued, following the clashes at Marj R\u0101hi\u1e6d \n(c. 64-65/683-684) and a more aggressive \na s s e r t i o n  o f  A r a b - M u s l i m  a u t h o r i t y , \n\nengagement with the new Umayyad rulers \ntook on urgency. The policies of the newly \nascendant branch of the Umayyad clan \n(the Marw\u0101nids) sought a new sectarian-\nstyle unity. The effort sparked a response \nfrom Christian communities and their \nres pec t iv e elit es  agains t  w hom  s uch \npolicies were often aimed. Thus, in Egypt, \nattitudes shifted on the part of the Coptic \nChurch and its adherents. Joshua Mabra, \nin his concise and understated new book, \nsees the shift as having taken place under \n\u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n (d. 85/705), the \nnewly appointed governor, and, again, in \ngood measure, because of his approach to \noffice.\n\n\u02bfAbd al-\u02bfAz\u012bz governed Egypt for twenty \nyears\u201465/685 to 85/705\u2014during which \ntime he stood as heir to \u02bfAbd al-Malik  \n(d. 85/705), the caliph, his far better \nknown half-brother. The two men had \nassumed office, respectively, following the \nuntimely death of their father, Marw\u0101n \ni b n  a l - \u1e24 a k a m  i b n  a l - \u02bf \u0100 \u1e63  ( d .  6 5 / 6 8 5 ) . \nPrincely Authority in the Early Marw\u0101nid \n\nJoshua Mabra, Princely Authority in the Early Marw\u0101nid State:  \nThe Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n (d. 86/705). Islamic History and  \nThought, vol. 2 (Piscataway, NJ: Gorgias Press, 2017), bibliography, \n\nindex. ISBN 9781463206321. Price: $76.00 (cloth).\n\nMatthew S. Gordon \nMiami University\n\n(gordonms@MiamiOH.edu)\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n185  \u2022  Matthew S. Gordon\n\nState brings together literary, numismatic, \nand archeological information in a close \ndiscussion of \u02bfAbd al-\u02bfAz\u012bz\u2019s tenure in \noffice. A political biography, it has much \nto say about \u02bfAbd al-\u02bfAz\u012bz but also widens \na useful window onto the quarrels of the \nnew empire and emergent patterns of \nArab-Islamic legitimation.\n\nMabra sees, as a failing of modern \nscholarship, its passing treatment of \u02bfAbd \nal-\u02bfAz\u012bz.", "start_char_idx": 47, "end_char_idx": 2974, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ff7a9f13-68d3-4361-b3c8-ddb8e28a5873": {"__data__": {"id_": "ff7a9f13-68d3-4361-b3c8-ddb8e28a5873", "embedding": null, "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7004", "node_type": "4", "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "hash": "c7075e15d3a5b1a99469cb9990824c147a84aa270a8b31bc307f35dc776f70f8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "31219de7-2063-42e5-ac94-e2e2bf1a819d", "node_type": "1", "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "hash": "9cffc8ddfffbc70986fad240c15c3c59415c2f393ed93d708b8c88166cdaa3d6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "befd93df-2e5d-4e22-9b3e-7ccf769192ba", "node_type": "1", "metadata": {}, "hash": "bf586b735d82445055379afdcda48c746a4d28bec608b576a60f4d88bd043375", "class_name": "RelatedNodeInfo"}}, "text": "(A quick survey of the indices of \nmodern studies of the Umayyad period \nconfirms the point: mentions of \u02bfAbd \nal-\u02bfAz\u012bz are scattered and few). The lion\u2019s \nshare of attention has been devoted to \u02bfAbd \nal-Malik. This is as it should be given the \nlatter\u2019s achievements, and on many fronts: \nhe is typically held to be the architect of \nthe first Islamic state. \u02bfAbd al-Malik, more \nthan any other Arab/Muslim leader, drew \non Islamic symbols and rhetoric in a bid \nto join a fractious Muslim realm under \nMarw\u0101nid rule. But Mabra would have \u02bfAbd \nal-\u02bfAz\u012bz play a \u201cparamount role\u201d (p. 10) \nin this regard as well. He makes a strong \npitch for the significance of \u02bfAbd al-\u02bfAz\u012bz\u2019s \ncontribution and the lessons it offers on \nUmayyad politics. The book joins a now \nfairly substantial and growing library of \nrevisionist scholarship on the early Islamic \nperiod. But it has problems, and I address \nthese below.\n\nP r i n c e l y  A u t h o r i t y  o p e n s  w i t h  a \ndiscussion of the introduction of Umayyad \nfamily rule over Egypt, a situation that \nwould prevail into the early second/eighth \ncentury. Mabra only gets to his main \narguments at the close of the first chapter \n(\u201cEgypt and the Early Umayyads\u201d). This is \na touch annoying: history writing ought \nnot adhere to narrow formulas, but there \nis reason to provide direction early on.\n\nHis theses are two in number. There is \nhis argument that the new governor sought \nindependence from central authority; I \ntake this up below. The other thesis is that \nMarw\u0101n assigned \u02bfAbd al-\u02bfAz\u012bz over Egypt \nbecause of the legitimation conferred \nby his mother\u2019s \u201croyal Kalb\u012b lineage\u201d  \n( p .  1 1 ) .  T h r o u g h  h e r ,  M a r w \u0101 n  a n d , \nfollowing the latter\u2019s demise and his own \nascent to office, \u02bfAbd al-\u02bfAz\u012bz himself, could \ncount on the backing of the Qu\u1e0d\u0101\u02bfa. This \nis to see \u02bfAbd al-\u02bfAz\u012bz as having continued \nwhere Mu\u02bf\u0101wiya had left off, decades \nearlier, in drawing support from the Syrian \ntribes, led by the Kalb. Modern scholarship \nhas long recognized this feature of early \nU m a y y a d  p o l i t i c s .  B u t  M a b r a  s e e m s \njustified in seeing that modern (Western) \nhistoriography often moves too quickly \nthrough the intricate Arab tribal politics \nof the Second Fitna. It often overlooks, in \nparticular, \u02bfAbd al-\u02bfAz\u012bz\u2019s role in moving \nthe Qu\u1e0d\u0101\u02bfa-Marw\u0101nid alliance forward \nand, thus, consolidating the authority of \nthe Marw\u0101nids following Marj R\u0101hi\u1e6d and \nthe collapse of the Zubayrids. \u02bfAbd al-\u02bfAz\u012bz \nprovided continuity: he was the best choice \nto succeed his father as am\u012br of Egypt upon \nhis (Marw\u0101n\u2019s) rise to the caliphate. \n\nMabra stays with tribal politics in \nhis second chapter (\u201cThe Coalition of \nKalb and Umayya\u201d). He points to the \nstrained efforts by Julius Wellhausen, \namong others, to explain the rise of the \nMarw\u0101nids. Why that Umayyad house?", "start_char_idx": 2975, "end_char_idx": 5828, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "befd93df-2e5d-4e22-9b3e-7ccf769192ba": {"__data__": {"id_": "befd93df-2e5d-4e22-9b3e-7ccf769192ba", "embedding": null, "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7004", "node_type": "4", "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "hash": "c7075e15d3a5b1a99469cb9990824c147a84aa270a8b31bc307f35dc776f70f8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ff7a9f13-68d3-4361-b3c8-ddb8e28a5873", "node_type": "1", "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "hash": "ef4cbf08d1cffce48e27e27978cd4483373bc286692ab7671ed6c56d80d927b3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "99516020-270e-4c74-9ec4-73c4d7a73177", "node_type": "1", "metadata": {}, "hash": "81691a6dc12ae701a0f7fed4d77cdd35f864cf21d567caf8af80d104ac494029", "class_name": "RelatedNodeInfo"}}, "text": "Why that Umayyad house? \nAgain, Mabra locates Marw\u0101nid success, \nand does so convincingly, in the support \nfrom powerful Qu\u1e0d\u0101\u02bf\u012b circles following \nMarw\u0101n\u2019s marriage to Layl\u0101 bint Zab\u0101n \nibn al-A\u1e63bagh from the ruling house \nof D\u016bmat al-Jandal, a key site linking \nSyria to the Najd (north-central Arabia).  \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nJoshua Mabra\u2019s Princely Authority in the Early Marw\u0101nid State  \u2022  186\n\nThe marriage was only one in a series: \nthe early Muslim elite long knew to forge \nsuch ties to the Kalb powerhouse. Marw\u0101n \ndid so in style, marrying twice, in fact, \ninto the Kalb, then in his appointment \nof \u02bfAbd al-\u02bfAz\u012bz as governor and second \nheir to the caliphate (after \u02bfAbd al-Malik). \nMabra provides two handy charts of these \nalliances, and in a rare addition to such \ncharts, includes the women to whom the \nMarw\u0101nid chiefs were married (pp. 31-32). \nThe marital ties were critical: \u201c\u02bfAbd al-\u02bfAz\u012bz \nb. Marw\u0101n was well aware of the value of \nhis maternal lineage, and he leaned heavily \non his mother\u2019s name and nobility\u201d (p. 29).\n\nA virtue of Mabra\u2019s book is his keen \nsense of Umayyad politics: he is a close \nreader of his sources, Ibn \u02bfAbd al-\u1e24akam, \nal-Kind\u012b, and al-\u1e6cabar\u012b among the Arabic \nwriters. Mabra knows, in other words, how \nto build an argument. It is \u02bfAbd al-\u02bfAz\u012bz\u2019s \nshaping of a \u201cpower network\u201d (p. 34) that \nconcerns the third chapter, \u201cAl-\u1e24asham: \nA Provincial Power Base.\u201d Echoing Wilfred \nMadelung and Patricia Crone especially, \nMabra points to the predominance of the \nYam\u0101n\u012b \u201csuper tribal bloc\u201d in Egypt and \nthe new governor\u2019s efforts, following the \nSecond Fitna, to further consolidate his \nties (through his Kalb\u012b connections) to that \nsame bloc. A key decision was to marry the \ngranddaughter of \u02bfAmr ibn al-\u02bf\u0100\u1e63, Egypt\u2019s \noriginal boss. No less a measure was the \nacquisition by \u02bfAbd al-\u02bfAz\u012bz of a series \nof properties in central Fus\u1e6d\u0101\u1e6d. This is a \nuseful insight on Mabra\u2019s part. He argues \nthat the properties, surrounding the \noriginal congregational mosque, gave the \ngovernor access to Egypt\u2019s best families: \nthe properties provided proximity and \nprestige alike.\n\nPoetry is the stuff of Chapter Four: \u201cThe \nPoetic Battle for Succession.\u201d As would \n\nbe the case of future Egyptian claimants, \nlocal poets did much to serve political \nambitions along the Nile. (Michael Bonner \nhas demonstrated as much for A\u1e25mad ibn \n\u1e6c\u016bl\u016bn of third/ninth century fame1). Two \npoets, in particular, lauded \u02bfAbd al-\u02bfAz\u012bz: \nIbn Qays al-Ruqayy\u0101t (d. 85/705) and \nal-A\u1e25wa\u1e63 al-An\u1e63\u0101r\u012b (d. 105/723). Six poems \nsurvive, four from Ibn Qays, two from his \ncounterpart, and Mabra investigates them \nwith care. He includes selections, both \nin the original Arabic and in serviceable \ntranslation. I find the latter passages often \ntoo close to the Arabic: here, as in other \nways, Mabra should have been better \nserved by his editor and reviewers.", "start_char_idx": 5805, "end_char_idx": 8684, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "99516020-270e-4c74-9ec4-73c4d7a73177": {"__data__": {"id_": "99516020-270e-4c74-9ec4-73c4d7a73177", "embedding": null, "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7004", "node_type": "4", "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "hash": "c7075e15d3a5b1a99469cb9990824c147a84aa270a8b31bc307f35dc776f70f8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "befd93df-2e5d-4e22-9b3e-7ccf769192ba", "node_type": "1", "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "hash": "8215a469b78df3092d278d9c0fadb3deba25689e4218d9b7f9a391e0e9a66b8e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8676e809-0d2f-4ee8-a41c-7b80312c993e", "node_type": "1", "metadata": {}, "hash": "7099917537fc6d117a3671ec047692c5f64366f995d915ae38b058571daa60c5", "class_name": "RelatedNodeInfo"}}, "text": "But, \nagain, he has studied the poems carefully, \nand draws out telling evidence that, in \nparticular, \u02bfAbd al-\u02bfAz\u012bz relied heavily on \nhis maternal lineage in gilding his claims, \nboth as am\u012br and as heir apparent.\n\nMabra turns to the second of his overall \ntheses in the final two chapters. The \nargument, I believe, is new: \u02bfAbd al-\u02bfAz\u012bz \ninsisted on ruling Egypt on his own terms, \nrather than those set out in Damascus \nby \u02bfAbd al-Malik. Mabra refers to it as \nindependence on the governor\u2019s part: \u201che \nruled with almost no involvement from \nhis brother, the am\u012br al-mu\u02bemin\u012bn \u02bfAbd \nal-Malik\u2026[refusing] to participate in a \nnumber of his brother\u2019s Islamicizing and \ncentralizing reforms.\u201d (p. 11). Again, it \nseems to me, this is a significant statement \nin the light of a near scholarly orthodoxy, \nwhich holds that, following \u02bfAbd al-Malik\u2019s \ns w e e p i n g  r e f o r m s ,  t h e  i n t e r l o c k i n g \nstreams of Islamisation and Arabisation \nswept forward across the Muslim realm. \n\n1.  \u201cIbn \u1e6c\u016bl\u016bn\u2019s Jih\u0101d: The Damascus Assembly of \n269/883,\u201d Journal of the American Oriental Society, \n130:4 (2010), 573-605, see, on the poetry, 593-597.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n187  \u2022  Matthew S. Gordon\n\nRather than counter this view outright, I \nthink, Mabra complicates it. It would have \nbeen helpful had he opted to extend his \nthinking on this score: again, his style is \nvery understated.\n\nSo, how did \u02bfAbd al-\u02bfAz\u012bz proceed in \nconstructing his \u201cIndependent Polity\u201d \n( C h a p t e r  F i v e ) ?  M a b r a  r e l i e s  o n  t h e \nevidence contained in the Aphrodito \ndocuments (P.Lond. IV) and the so-called \nABAZ coin, \u201cthe first completely original \n[copper] coin minted in Islamic Egypt\u201d \n(p. 113). The former body of evidence, in \nMabra\u2019s reading, points to a refusal by \u02bfAbd \nal-\u02bfAz\u012bz to share Egypt\u2019s fiscal and human \nwealth with the empire: the governor \nkept revenue and tradesmen at home for \nhis own purposes. The coin, for its part, \nspeaks to the effort by \u02bfAbd al-\u02bfAz\u012bz to \nnurture relations with Egyptian Christians. \nIt was, Mabra states, \u201ca compromise coin,\u201d \ndesigned to avoid the overtly Islamic \nprogram put in place by \u02bfAbd al-Malik. \nThe aim, in other words, was to address \npolitical challenges at a regional (Egyptian) \nlevel quite in contrast with his brother\u2019s \nmore universal (Islamic) program. The \nlatter program thus comes off as less \nuniform, less imperial, less sweeping. And, \nas Mabra demonstrates, citing al-Ya\u02bfq\u016bb\u012b \nand al-Kind\u012b, both writers well acquainted \nwith Egypt\u2019s recent political history, the \ngovernor\u2019s stance had as much to do with a \nfraternal clash: \u02bfAbd al-Malik, at one point, \nsought to convince \u02bfAbd al-\u02bfAz\u012bz to step \ndown as heir apparent in favor of his own \noffspring, an offer he rejected out of hand.\n\nA further virtue of the book lies in \nturning our lens from center to periphery, \nwhich is to say, the dynamics internal \nto Egypt this early in the Arab/Islamic \nperiod.", "start_char_idx": 8685, "end_char_idx": 11634, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8676e809-0d2f-4ee8-a41c-7b80312c993e": {"__data__": {"id_": "8676e809-0d2f-4ee8-a41c-7b80312c993e", "embedding": null, "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7004", "node_type": "4", "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "hash": "c7075e15d3a5b1a99469cb9990824c147a84aa270a8b31bc307f35dc776f70f8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "99516020-270e-4c74-9ec4-73c4d7a73177", "node_type": "1", "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "hash": "f7fcbb39368c9dc55b1c6d9130dd394e37aac2e43a9ffc86bf5a2194a3d1e69b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a7cbfff6-1e0c-48bf-99cb-a8be0cdd3f19", "node_type": "1", "metadata": {}, "hash": "05fcec32d2afe47df27ce4ade55dc622781ae7d3b7130dc4fee6c1145266f625", "class_name": "RelatedNodeInfo"}}, "text": "Mabra shares ground with at \nl e a s t  t w o  r e c e n t  p u b l i c a t i o n s ,  P e t r a \n\nSijp es t eijn\u2019 s  Shap ing  a Mu s lim  St ate \n(Oxford, 2013) and Majed Mikhail\u2019s From \nByzantine to Islamic Egypt (London & New \nYork, 2014), from which we learn a very \ngreat deal of the shaping of Islamic-era \nEgypt. Mabra appears to have relied on \nSijpesteijn\u2019s doctoral thesis of the same \nname (Princeton, 2004), although it is a bit \ndifficult to tell (see below). The turns of \n\u02bfAbd al-\u02bfAz\u012bz\u2019s busy career were, in many \ncases, predictable, given the significance \nof Egypt: these were matters of tribute \nand imperial administration. But other \nmatters had a longer ripple effect: so, for \nexample, \u02bfAbd al-\u02bfAz\u012bz, standing up to \u02bfAbd \nal-Malik, did so at one point by rejecting \nthe standardized version of the Qur\u02beanic \ntext produced by al-\u1e24ajj\u0101j ibn Y\u016bsuf \nand ordering up an \u2018Egyptian\u2019 mu\u1e63\u1e25af, a \nlegitimating gesture paralleling that of his \nrival in Damascus. But the wider point, \nagain, goes to Egypt\u2019s often edgy relations \nwith the imperial center, not simply in \nthe Umayyad period, but through the first \nAbbasid period as well, that is, into the \nfirst part of the fourth/tenth century and \nthe destruction, by an Abbasid force, of the \nTulunid polity.\n\nMabra\u2019s contribution, and, again, his \ndiscussion overlaps particularly with \nMikhail, is to insist on paying closer \nattention than is normally the rule to \nthe evidence provided by Coptic sources, \nchief among them the History of the \nPatriarchs of Alexandria. As Mikhail points \nout (see, for example, Islamic Egypt, \n41-42), \u02bfAbd al-\u02bfAz\u012bz\u2019s policies towards \nthe church were singular in their aim of \nintegrating Coptic officialdom into the new  \nArab/Islamic administration. Mabra moves \nforward with this same evidence. First, he \nsees the governor\u2019s policies as extending \nwell beyond a warming of relations with \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nJoshua Mabra\u2019s Princely Authority in the Early Marw\u0101nid State  \u2022  188\n\nthe Coptic religious establishment: \u02bfAbd \nal-\u02bfAz\u012bz worked deliberately to wield close \nauthority over the church. But, more to \nthe point, he did so as part and parcel of \nthe effort to consolidate an autonomous \nauthority. The difference, in other words, \nis that Mikhail seems content to see this \nnew relationship as a step in the extension \nof Muslim/imperial hegemony, whereas \nMabra appears to be arguing for a break \noccasioned by \u02bfAbd al-\u02bfAz\u012bz\u2019s particular \npolitical and administrative strategies. \nI liked this chapter in particular for its \nreliance on a mix of literary, numismatic \nand archeological evidence.\n\nI have described the book as understated: \nMabra is a reticent writer, for all of his \nclarity. Perhaps this is proper in a first \nbook, and fair enough. But Mabra has a way \nof stopping just short of a full argument. \nSo, for example, he treats the critical part \nplayed by maternal lineage, as indicated \nabove, and names several of the Kalb\u012b \nwomen in question, but could underscore \nthe point that, without the perspective \nof gender, a retelling of Umayyad history \nfalls short. He might also have said more \nabout the use of the physical landscape.", "start_char_idx": 11635, "end_char_idx": 14814, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a7cbfff6-1e0c-48bf-99cb-a8be0cdd3f19": {"__data__": {"id_": "a7cbfff6-1e0c-48bf-99cb-a8be0cdd3f19", "embedding": null, "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7004", "node_type": "4", "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "hash": "c7075e15d3a5b1a99469cb9990824c147a84aa270a8b31bc307f35dc776f70f8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8676e809-0d2f-4ee8-a41c-7b80312c993e", "node_type": "1", "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "hash": "43acc5ef6fa5afa503f8dc0d4fa06b07078033e1898cb946b63e5e2c8af31337", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "789fba29-d124-4d86-a8a8-40edca5281d5", "node_type": "1", "metadata": {}, "hash": "7ce0c1fed15a21c6a0a461834dff821f9f1f2ebcc2a4d3ad6a27a424619b57a1", "class_name": "RelatedNodeInfo"}}, "text": "He might also have said more \nabout the use of the physical landscape. \nH e  s p e a k s  t o  t h e  p u r p o s e s  t o  w h i c h \nproperty and city-building were put by \n\u02bfAbd al-\u02bfAz\u012bz, especially in his discussion \nof \u1e24ulw\u0101n, the governor\u2019s new capital. \nHe sees it, properly, as an ideological use \nof brick and mortar, and comments, in \nthis regard, on the later construction of \nal-Ramla by Sulaym\u0101n ibn \u02bfAbd al-Malik \n(d. 99/717), which he treats similarly in \nsymbolic terms. But I thought it right for \nMabra to offer a wider comment that, in \nthis way, as in many others, the Umayyad \nhouse developed patterns of legitimation\u2014\nincluding city-building\u2014that flourished \nwell beyond the dynasty\u2019s fall.\n\nI wondered, too, about the counter-\nevidence. It perhaps goes without saying \nt h a t ,  l a r g e l y  d u e  t o  t h e  v a g a r i e s  o f \ntransmission (oral and written), Arabic \nsources on the first Islamic period contain \ncontradictory and inconsistent evidence. \nPurely by happenstance, I noted a reference \nto \u02bfAbd al-\u02bfAz\u012bz in Christophe Picard\u2019s \nnew study of the \u2018Islamic Mediterranean,\u2019 \nLa Mer des Califes (Seuil, 2015).2 Picard \nquotes a long passage from al-Bakr\u012b\u2019s Kit\u0101b \nal-mas\u0101lik wa al-mam\u0101lik, so admittedly a \nlater (fifth/eleventh century) Andalusian \ngeographical text. It has \u02bfAbd al-Malik, as \ncaliph, order \u02bfAbd al-\u02bfAz\u012bz, as governor, \ntransfer a population of one thousand \nCoptic shipbuilders and their families to \nTunis, where they were to construct a new \nfleet with which to engage the Byzantines. \nIt has \u02bfAbd al-\u02bfAz\u012bz work out the details \nwith the governor of Ifr\u012bqiya, \u1e24as\u0101n \nibn al-Nu\u02bfm\u0101n. There is much here: the \npassage evinces a practice of population \ntransfer on the part of the Umayyads \nthat one reads of in other sources as well \n(and which was very much a practice of \nmost ancient and medieval empires). It \ncomplicates Mabra\u2019s account: first, it has \n\u02bfAbd al-Malik working with his brother at \na point when, if we follow Mabra, the two \nmen were at odds and, second, it has Ibn \nal-Nu\u02bfm\u0101n on the scene when, according \nto Mabra (p. 93), \u02bfAbd al-\u02bfAz\u012bz had replaced \nhim years earlier as governor of Ifr\u012bqiya. \nThis is not to challenge Mabra\u2014I find \nhis theses very well supported\u2014so much \nas to suggest that an engagement with \nuncomfortable evidence makes for richer \nhistory. \n\n2.  See my review of Picard\u2019s book in this same \nissue.", "start_char_idx": 14744, "end_char_idx": 17142, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "789fba29-d124-4d86-a8a8-40edca5281d5": {"__data__": {"id_": "789fba29-d124-4d86-a8a8-40edca5281d5", "embedding": null, "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7004", "node_type": "4", "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "hash": "c7075e15d3a5b1a99469cb9990824c147a84aa270a8b31bc307f35dc776f70f8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a7cbfff6-1e0c-48bf-99cb-a8be0cdd3f19", "node_type": "1", "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "hash": "76c447ad81c140fbbdae7e287e39417d9195932348915a7971a9bb5cb937ee2f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ba35f049-8b52-4a93-b984-34158b46a3ef", "node_type": "1", "metadata": {}, "hash": "85161ac0ac949cd0d16cf505e31117dd28d8a628ebc000e61cac2807ce97d8b9", "class_name": "RelatedNodeInfo"}}, "text": "2.  See my review of Picard\u2019s book in this same \nissue.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n189  \u2022  Matthew S. Gordon\n\nFinally, the book is marred by two \nproblems that, unfortunately, appear \nto have become common to academic \npublishing. One wants not to be na\u00efve \nas regards the perilous state of book \npublishing, but the volume is far too \nexpensive. And the shame of it goes to its \navailability to instructors. As perhaps other \ncolleagues have as well, I have used Chase \nRobinson\u2019s \u02bfAbd al-Malik (Oneworld, 2005) \nwith students to good effect. It works well \nin part because of its brevity, focus and the \nnarrative \u2018story\u2019 inherent to biography. I \ncould see using Mabra\u2019s book\u2014it bears the \nsame features\u2014in similar fashion. But the \ncost is prohibitive. One hopes that Gorgias \nPress will see to an affordable paperback \nedition.\n\nThe second problem is more serious: the \nlax editing of the book. It contains, first \nof all, no small number of typographical \n\nerrors. More serious are the problems of \ncitation: I checked only a handful of the \nnotes, and in random fashion, and found \nat least four that needed correcting, which \nsuggests others exist as well. The citation \nto al-Kind\u012b (p. 94, note 33) should be to p. 58 \nnot 55; the references to Petra Sijpesteijn\u2019s \nShaping a Muslim State (eg. p. 100, note \n49 and p. 105, n. 61) are misleading in that \nthey apparently refer to Sijpesteijn\u2019s 2004 \nPrinceton dissertation, which bears the \nsame title as her later monograph (Oxford \nUniversity Press, 2013), but Mabra makes \nno effort to distinguish the two works; \nand, finally, Phil Booth\u2019s Crisis of Empire \n(University of California Press, 2013), is \ncited (p. 141, note 59) but does not occur \nin the bibliography. Casual errors, perhaps, \nand certainly not exceptional, but they \nare pernicious nonetheless in that they  \nreduce confidence.", "start_char_idx": 17087, "end_char_idx": 18947, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ba35f049-8b52-4a93-b984-34158b46a3ef": {"__data__": {"id_": "ba35f049-8b52-4a93-b984-34158b46a3ef", "embedding": null, "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7005", "node_type": "4", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "64bc35006a63791977a98f2b64fdc67ca7a6207b6ce5d7328356fc9f8e695db5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "789fba29-d124-4d86-a8a8-40edca5281d5", "node_type": "1", "metadata": {"identifier": "alusur-7004", "author": "Gordon, Matthew S. ", "title": "Joshua Mabra, Princely Authority in the Early Marw\u0101nid State: The Life of \u02bfAbd al-\u02bfAz\u012bz ibn Marw\u0101n ", "date": "2017-11-15", "file": "alusur-7004.pdf"}, "hash": "e5a79ff4e434f6a33c2f2f64e6f48d01539150014e021d698048aa1f8ef8abca", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "be895f05-f996-4485-9f50-b0bc749f2531", "node_type": "1", "metadata": {}, "hash": "f2ddd100bb50d27baf7705a53eacd992ac63aff1a523880af587bf8e3f3a0978", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 190-196\n\nBook Review\n\nThis book focuses on the (oft en neglected) qu\u1e63\u1e63\u0101\u1e63 (pl., sg. q\u0101\u1e63\u1e63) of early Islam. Its main argument \ni s  t h a t ,  d e s p i t e  t h e i r  l a t e r  i m a g e  a s \nunreliable storytellers, popular preachers, \nand innovators, the qu\u1e63\u1e63\u0101\u1e63 of early Islam \n\nwere, for the most part, reliable, reputable, \na n d  c o n f o r m i s t  r e l i g i o u s  s c h o l a r s . \nArmstrong\u2019s book joins a significant body \nof modern scholarship on early and later \nmedieval Islamic preaching1 with the \naim of re-defining the category of the \n\nLyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam (Leiden: Brill, 2017), \nxii + 342 pages. ISBN: 9789004335516, Price: $165 (Hardback).\n\nPamela Klasova \nGeorgetown University\n\n(pmk32@georgetown.edu)\n\n1. Some of the main works that have dealt \nwith early Islamic preaching are: Ignaz Goldziher, \nMuslim Studies, tr. C. R. Barber and S. M. Stern \n(London, 1971), II, 150-9; Johannes Pedersen, \u201cThe \nIslamic Preacher, w\u0101\u02bfi\u1e93, mudhakkir, q\u0101\u1e63\u1e63\u201d in Ignace \nGoldziher Memorial Volume (Part 1), ed. S. Lowinger \nand J. Somogyi, Budapest, 1948, 226-51; Idem, \n\u201cThe Criticism of the Islamic Preacher,\u201d Die Welt \ndes Islam II (1953), 215-31; Charles Pellat, \u201c\u1e32\u0101\u1e63\u1e63\u201d \nEI2, C. E. Bosworth, The Mediaeval Underworld \n(Leiden, 1976), 23-9; al-Najm Wad\u012b\u02bfa \u1e6c\u0101h\u0101, al-Qasas, \nwa-\u2019l-qu\u1e63\u1e63\u0101\u1e63 f\u012b al-adab al-isl\u0101m\u012b (Kuwait, 1972); Q. \nal-S\u0101marr\u0101\u02be\u012b \u201cKit\u0101b al-qu\u1e63\u1e63\u0101\u1e63 wa-\u2019l mudhakkir\u012bn, \nMajallat majma\u02bf al-lugha al-\u02bfarabiyya bi-Dimashq, 4 \n(50) 1975, 849-88; Jam\u0101l J\u016bda, \u201cal-Qa\u1e63a\u1e63 wa-l-qu\u1e63\u1e63\u0101\u1e63 \nf\u012b \u1e63adr al-Isl\u0101m: bayna al-w\u0101qi\u02bf al-t\u0101r\u012bkh\u012b wa-\u2019l-na\u1e93ra \nal-fiqh\u012bya,\u201d Dir\u0101s\u0101t t\u0101r\u012bkhiyya 33/34 (Damascus, \n1989), 105-141; Khalil \u02bfAthamina: Al-Qasas: Its \nEmergence, Religious Origin and Its Socio-Political \nImpact on Early Society,\u201d Studia Islamica 76 \n(1992), 53-74; Maxim G. Romanov, \u201cComputational \n\nReading of Arabic Biographical Collections with \nSpecial Reference to Preaching in the Sunn\u012b World \n(661-1300CE)\u201d (PhD diss., University of Michigan, \n2013).", "start_char_idx": 47, "end_char_idx": 2056, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "be895f05-f996-4485-9f50-b0bc749f2531": {"__data__": {"id_": "be895f05-f996-4485-9f50-b0bc749f2531", "embedding": null, "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7005", "node_type": "4", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "64bc35006a63791977a98f2b64fdc67ca7a6207b6ce5d7328356fc9f8e695db5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ba35f049-8b52-4a93-b984-34158b46a3ef", "node_type": "1", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "12b0d211b7c09e1c4a5d1473b2cf66002b9f241660282f1e487f78d1e7380bb3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7de6b3f5-4e4c-4e8c-bfd0-ea8a337e8426", "node_type": "1", "metadata": {}, "hash": "a04e6750a14d61939a4739f48b16ab04c9f766e3fbf8075bc02973886c7f9309", "class_name": "RelatedNodeInfo"}}, "text": "The most recent works that have focused \nmore on later medieval Islamic preaching are: \nJonathan Berkey, Popular preaching and religious \nauthority in the medieval Islamic Near East (Seattle, \n2001); Linda G. Jones, The Power of Oratory in the \nMedieval Muslim World (Cambridge, 2012); Vanessa \nDe Gifis, Shaping a Qur\u02beanic Worldview: Scriptural \nHermeneutics and the Rhetoric of Moral Reform \nin the Caliphate of al-Ma\u02bemun (London, 2014); Jens \nScheiner, \u201cTeachers and \u1e24ad\u012bth Transmitters: The \nQu\u1e63\u1e63\u0101\u1e63 in Ibn \u1e24anbal\u2019s Musnad,\u201d in The Place to Go: \nContexts of Learning in Baghd\u0101d, 750-1000 CE, eds J. \nScheiner and D. Janos (Princeton, 2014), 183-236. On \nthe stories of the prophets in the Qur\u2019\u0101n\u2014material \noften connected with the qu\u1e63\u1e63\u0101\u1e63\u2014see Roberto \nTottoli, Biblical Prophets in the Qur\u02bean and Muslim \nLiterature (Hoboken, 2013), especially chapter 5, \n86-96. On Ibn A\u02bftham, a historian-q\u0101\u1e63\u1e63, see Lawrence \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n191  \u2022  Pamela Klasova\n\nqu\u1e63\u1e63\u0101\u1e63 and to re-assess their role in early \nIslamic society. For this reason the1 author \nkeeps the term untranslated throughout \nthe book, though he considers the most \nfitting label for them to be \u2018preachers\u2019  \n(p. 9). The difficulty in defining the qu\u1e63\u1e63\u0101\u1e63 \nlies in the untidy landscape of early \nIslamic preaching, which the qu\u1e63\u1e63\u0101\u1e63 shared \nwith other figures such as the wu\u02bf\u02bf\u0101\u1e93 \n(admonishers), mudhakkir\u016bn (reminders),2 \nor the khu\u1e6dab\u0101\u02be (orators). The sources do \nnot draw clear boundaries between these \ncategories and at times use some of these \nterms interchangeably. \n\nHowever, Armstrong is concerned only \nwith the qu\u1e63\u1e63\u0101\u1e63 and sets out to nuance \nour understanding of them by addressing \nwhat he has identified as two main flaws \nin the treatment by modern scholarship \nof the qu\u1e63\u1e63\u0101\u1e63. First, the association of \nthe qu\u1e63\u1e63\u0101\u1e63 with storytelling (based on \nthe lexical meaning of qa\u1e63\u1e63a \u201cto tell \n\n1. \n\n2. A more precise translation would be \nsomething along the lines of \u201cThose who call \nothers to be cognizant of God,\u201d as Armstrong refers \nto them on p.135.\n\nstories\u201d3), is too limiting. Indeed, the \nqu\u1e63\u1e63\u0101\u1e63 related material beyond narratives, \nsuch as verses of poetry, legal rulings, \nand short \u1e25ad\u012bth s as he shows mainly in \nChapter 1. Second, the broad definitions \nof the qu\u1e63\u1e63\u0101\u1e63 as Islamic religious teachers, \nstemming from the sources\u2019 treatment of \npreachers, render the term q\u0101\u1e63\u1e63 void of \nany meaning of its own. To remedy this \nterminological imprecision, the author \nhas opted for establishing a clear criterion \nof selection: an explicit association with \nthe root q-\u1e63-\u1e63. So, while previous scholars \nin their discussions of the qu\u1e63\u1e63\u0101\u1e63 mainly \nrelied on what medieval compilations, \nthe most influential among them being \nIbn al-Jawz\u012b\u2019s (d.597/1200) Kit\u0101b al-qu\u1e63\u1e63\u0101\u1e63 \nw a - a l - m u d h a k k i r \u012b n ,  h a v e  s a i d  a b o u t \nthem, Armstrong has also collected his \nown pool of qa\u1e63a\u1e63 material.", "start_char_idx": 2057, "end_char_idx": 4942, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7de6b3f5-4e4c-4e8c-bfd0-ea8a337e8426": {"__data__": {"id_": "7de6b3f5-4e4c-4e8c-bfd0-ea8a337e8426", "embedding": null, "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7005", "node_type": "4", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "64bc35006a63791977a98f2b64fdc67ca7a6207b6ce5d7328356fc9f8e695db5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "be895f05-f996-4485-9f50-b0bc749f2531", "node_type": "1", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "c03e04180d075cd0e3378171d1ffd5f976a9476d224078c9021324530089f34d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "59c9df88-0e28-4c27-93af-44af5138e3ab", "node_type": "1", "metadata": {}, "hash": "5301351faabcd0688545eb6cf619721f25e59bec9eec1473aa04f703353e9b20", "class_name": "RelatedNodeInfo"}}, "text": "Drawing on \na wide range of later narrative sources, \nsuch as chronicles, \u1e25ad\u012bth compilations, \nbiographical dictionaries, literary works, \nand works on Sufism and asceticism, \nand setting an end date of 750, he has \nassembled all the instances in which a \nq\u0101\u1e63\u1e63 is mentioned, in which the sources \ndesignate a certain statement as qa\u1e63a\u1e63, or \n\n3.  The accepted meaning of qa\u1e63\u1e63a is indeed \u201cto \ntell stories\u201d as Armstrong notes (p.6); however, \nit seems that the term itself is wider than that. \nEtymologically, it means \u201cto follow after the \nfootsteps of, to trace someone.\u201d Lane\u2019s examples \nand translation of iqta\u1e63\u1e63a al-\u1e25ad\u012btha hint at the \nlogical connections between the two meanings: \u201che \nrelated the tradition, or story, in its proper manner \n[\u2026] as though he followed its traces, in pursuit, and \nrelated it accordingly.\u201d In this way, qa\u1e63\u1e63a delivers \na connotation of a more serious \u201cstorytelling,\u201d \nwhich strives for precision and details and is not \nnecessarily based on narrative. The etymological \nmeaning of the term may perhaps serve in support \nof Armstrong\u2019s thesis that the early qu\u1e63\u1e63\u0101\u1e63 were not \nprimarily narrators of entertaining and spurious \nstories. \n\nI. Conrad, \u201cIbn A\u02bftham al-K\u016bf\u012b,\u201d in Encyclopedia of \nArabic Literature, eds. J. S. Meisami and P. Starkey \n(London, 1998), 1:314; Ibid. \u201cThe Conquest of Arw\u0101d: \nA Source-Critical Study in the Historiography of the \nEarly Medieval Near East,\u201d in The Byzantine and Early \nIslamic Near East: Problems in the Literary Source \nMaterial, ed. A. Cameron L. I. Conrad (Princeton, \n1992), 317-99; and ibid., \u201cIbn A\u02bftham and His History,\u201d \nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101: The Journal of Middle East \nMedievalists 23 (2015), 87-125. On the more formal \ngenre of oratory (kha\u1e6d\u0101ba) see Tahera Qutbuddin, \n\u201cKhu\u1e6dba\u201d in Classical Arabic humanities in their \nown terms festschrift for Wolfhart Heinrichs on his \n65th birthday, eds. Wolfhart Heinrichs and Michael \nCooperson (Leiden, 2008), 176-273; A treasury of \nvirtues: sayings, sermons and teachings of \u02bf Al\u012b al-Q\u0101\u1e0d\u012b \nal-Qu\u1e0d\u0101\u02be\u012b: with the one hundred proverbs attributed \nto al-J\u0101\u1e25i\u1e93 (New York, 2013).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nLyall Armstrong\u2019s The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam  \u2022  192\n\nin which they introduce it by a cognate \nphrase, such as k\u0101na yaqu\u1e63\u1e63u fa-q\u0101la (p.7). \nTo compare, Armstrong created a list of \n109 qu\u1e63\u1e63\u0101\u1e63 while Ibn al-Jawz\u012b listed only \n45 qu\u1e63\u1e63\u0101\u1e63 and the two lists overlap only \npartially (see table on p.12).", "start_char_idx": 4943, "end_char_idx": 7367, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "59c9df88-0e28-4c27-93af-44af5138e3ab": {"__data__": {"id_": "59c9df88-0e28-4c27-93af-44af5138e3ab", "embedding": null, "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7005", "node_type": "4", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "64bc35006a63791977a98f2b64fdc67ca7a6207b6ce5d7328356fc9f8e695db5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7de6b3f5-4e4c-4e8c-bfd0-ea8a337e8426", "node_type": "1", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "8928a78b90e8842bc435a223ad3bee0ad14848936d27b59253fd9e71be871a25", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6ebbd1f0-7ebb-4cfb-8872-8a42dbab8a7f", "node_type": "1", "metadata": {}, "hash": "a50b42f6b0e430f4d44dd26256195efa5d3df88ab9fdf72da807fe89617fe114", "class_name": "RelatedNodeInfo"}}, "text": "T h i s  c o l l e c t i o n  o f  t h e  v a s t  b o d y \no f  m a t e r i a l  d i r e c t l y  a s s o c i a t e d  w i t h \nqa\u1e63a\u1e63 that Armstrong has collected to \nsupport his argument, along with the \nclear presentation of this material with \nmany quotations in Arabic with English \nt r a n s l a t i o n s ,  a n d  t h e  b i o g r a p h i c a l \nsketches of the 109 qu\u1e63\u1e63\u0101\u1e63 in the appendix, \nare among the main strengths of the \nbook.  \n\nChapter One (\u201cQa\u1e63a\u1e63: Textual Evidence\u201d) \npresents his collection of qa\u1e63a\u1e63 statements. \nThese comprise 43 qa\u1e63a\u1e63 texts, which he \ndivides into three main thematic groups \nof religious (34), martial (8), and religio-\npolitical qa\u1e63a\u1e63 (1). They display a wide array \nof themes, as they deal with the questions \nof divine will and human responsibility, \ndeath and afterlife, narrate exemplars \nfrom prophets\u2019 lives, or instruct soldiers \nin military tactics and incite them to fight. \nSome qa\u1e63a\u1e63 statements also include verses \nof poetry, prophetic \u1e25ad\u012bth, and legal \nrulings. This wide range of themes and \nforms show that qa\u1e63a\u1e63 is not limited to the \nstories of prophets (qi\u1e63a\u1e63 al-anbiy\u0101\u02be), which \nin turn should not be seen as originating \nwith the qu\u1e63\u1e63\u0101\u1e63 (p. 38). This constitutes an \nimportant aspect of Armstrong\u2019s effort to \nrid the qu\u1e63\u1e63\u0101\u1e63 of the label \u201cstorytellers,\u201d \nthough it would be unjust to say that all \nearlier scholars have considered the qu\u1e63\u1e63\u0101\u1e63 \nas such.4 But this chapter\u2019s discussion of \n\n4.  Armstrong claims that many scholars have \nconsidered the qu\u1e63\u1e63\u0101\u1e63 to be popular preachers and \nstorytellers, and this is undoubtedly true. However, \ntaking the example of the two scholars who have \n\nthe qa\u1e63a\u1e63 statements offers more than \nthat. Especially the author\u2019s presentation \nof qa\u1e63a\u1e63 in the martial context brings to \nlight interesting material. Al-\u1e6cabar\u012b\u2019s \nand al-Azd\u012b\u2019s use of the term qa\u1e63\u1e63a for \nByzantine bishops, monks, priests, and \ndeacons who exhorted the Byzantines to \nfight, or al-\u1e6cabar\u012b\u2019s report in which he \nrecorded the Kh\u0101rijite rebel Shab\u012bb\u2019s call \nfor the qu\u1e63\u1e63\u0101\u1e63 and \u201che who recites the \npoetry of \u02bfAntara\u201d (p. 69) before a battle, \nshow the firm place that these oral ways \nof incitement and exhortation had in the \nturbulent environment of early Islam. \nBased on the diversity of themes among \nthe 43 qa\u1e63a\u1e63 texts discussed in Chapter \nOne, Armstrong reasons that the content \nwas not the only thing that defined the \nqa\u1e63a\u1e63 but that its unifying factor was \u201cthe \naim of eliciting a fervent response from \nthe listener\u201d (p. 74).", "start_char_idx": 7369, "end_char_idx": 9873, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6ebbd1f0-7ebb-4cfb-8872-8a42dbab8a7f": {"__data__": {"id_": "6ebbd1f0-7ebb-4cfb-8872-8a42dbab8a7f", "embedding": null, "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7005", "node_type": "4", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "64bc35006a63791977a98f2b64fdc67ca7a6207b6ce5d7328356fc9f8e695db5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "59c9df88-0e28-4c27-93af-44af5138e3ab", "node_type": "1", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "0edd2a7f93a330d0cdc3f4803816ab230e8324ae214420986f2a030be5ee771c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cfbf0cbc-5a07-4282-8e23-a3cac3eae87f", "node_type": "1", "metadata": {}, "hash": "833b46325efd41b3b118798229c80c2c49fa957f0a4429666cc0d8f27d8e0907", "class_name": "RelatedNodeInfo"}}, "text": "74).\n\nC h a p t e r  T w o  e x p l o r e s  t h e q u \u1e63 \u1e63 \u0101 \u1e63 \u2019 \nassociations with Qur\u02be\u0101n reciters (qurr\u0101\u02be), \nQ u r \u02be \u0101 n  c o m m e n t a t o r s  ( m u f a s s i r \u016b n ) , \n\u1e24 a d \u012b t h  t r a n s m i t t e r s  ( m u \u1e25 a d d i t h \u016b n ) , \njurists (fuqah\u0101\u02be), judges (qu\u1e0d\u0101t), orators \n\ndealt with the issue and whom he includes among \nthose holding such view (on p. 5, n. 17 and p. 151) \nBerkey and \u02bfAthamina, we can note that both \nviews are much more nuanced than that. Berkey \nfor his part and precisely on the point of the qi\u1e63a\u1e63 \nal-anbiy\u0101\u02be notes that these should not be associated \nspecifically with the qu\u1e63\u1e63\u0101\u1e63 because the major \ncollections of them were compiled by exegetes like \nal-Tha\u02bflab\u012b. Jonathan Berkey, Popular preaching \nand religious authority in the medieval Islamic \nNear East (Seattle, 2001), 40. And though Armstrong \nattributes to \u02bfAthamina the view that the qu\u1e63\u1e63\u0101\u1e63 \nwere \u201cpopular religious teachers targeting the \nsimple masses,\u201d \u02bfAthamina also acknowledges the \n\u201cbroad spectrum of functions fulfilled by the q\u0101\u1e63\u1e63 \nand the high erudition he must have possessed. \nSee Khalil \u02bfAthamina, \u201cAl-Qasas: Its Emergence, \nReligious Origin, and its Socio-Political Impact on \nEarly Muslim Society,\u201d Studia Islamica 76 (1992), 54. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n193  \u2022  Pamela Klasova\n\n( k h u \u1e6d a b \u0101 \u02be ) ,  a d m o n i s h e r s  ( w u \u02bf \u02bf \u0101 \u1e93 ) , \nreminders (mudhakkir\u016bn), and ascetics \n(zuhh\u0101d, nuss\u0101k) to prove that the qu\u1e63\u1e63\u0101\u1e63 \nwere engaged in most religiously-oriented \nactivities of the day. He acknowledges that \nsome of these categories were rather fluid \nand is interested in the qu\u1e63\u1e63\u0101\u1e63\u2019 interaction \nwith them, based once again, on linguistic \nparameters. (In other words, he considers \na q\u0101\u1e63\u1e63 to be associated with wa\u02bf\u1e93 only if \nthe sources identified him also as a w\u0101\u02bei\u1e93 \nor having given a maw\u02bfi\u1e93a, p. 75.) This \nchapter thus represents, to my knowledge, \nthe first attempt to categorize the qu\u1e63\u1e63\u0101\u1e63 \nbased on their affiliations with other \ndisciplines. Armstrong shows that almost \none third of the qu\u1e63\u1e63\u0101\u1e63 were known also \nas Qur\u02be\u0101n reciters (qurr\u0101\u02be) and one quarter \nas Qur\u02be\u0101n commentators (mufassir\u016bn). \nHe addresses the accusation that the \nqu\u1e63\u1e63\u0101\u1e63 introduced Jewish and Christian \nelements to Islam in the form of the qi\u1e63a\u1e63 \nal-anby\u0101\u02be/isr\u0101\u02be\u012bl\u012by\u0101t. Armstrong shows that \nrelatively few qu\u1e63\u1e63\u0101\u1e63 were known for their \nknowledge of this pre-Islamic material \nand that the main alleged culprit among \nthem, Muq\u0101til b. Sulaym\u0101n, is not very \nsympathetic to the Jews and Christians \nnor has he adopted more material than \nothers.", "start_char_idx": 9869, "end_char_idx": 12421, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cfbf0cbc-5a07-4282-8e23-a3cac3eae87f": {"__data__": {"id_": "cfbf0cbc-5a07-4282-8e23-a3cac3eae87f", "embedding": null, "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7005", "node_type": "4", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "64bc35006a63791977a98f2b64fdc67ca7a6207b6ce5d7328356fc9f8e695db5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6ebbd1f0-7ebb-4cfb-8872-8a42dbab8a7f", "node_type": "1", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "40fbc7b2479818042254a0d91ca9edff085967417bd7545d7a67bf24c7225c61", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "25d7c956-2829-439a-9e23-aff35d89515e", "node_type": "1", "metadata": {}, "hash": "c80a96644757af902915b724bbc8bcec78380bf7310207e579a5caaa66dd9a4f", "class_name": "RelatedNodeInfo"}}, "text": "Having discussed the associations \nof the qu\u1e63\u1e63\u0101\u1e63 with the rest of the above-\nm e n t i o n e d  d i s c i p l i n e s ,  A r m s t r o n g \nc o n c l u d e s  t h a t  t h e  q u \u1e63 \u1e63 \u0101 \u1e63  i n c l u d e d \nsome of the most respected religious \nauthorities of the time and that out of the \n108 (109?) qu\u1e63\u1e63\u0101\u1e63 he collected, 74 were \nconsidered reliable \u1e25ad\u012bth transmitters  \n(p. 151). From this perspective he thus sees \nthe q\u0101\u1e63\u1e63 mainly as a respected scholar.5 \n\n5.  L. I. Conrad considers Ibn A\u02bftham an example \nof a q\u0101\u1e63\u1e63 who successfully entered the field of \nhistorical studies in the early Abbasid times. L. I. \nConrad, \u201cIbn A\u02bftham al-K\u016bf\u012b,\u201d 314. \n\nChapter Three, most interestingly, \nbrings together reports and debates about \nthe qu\u1e63\u1e63\u0101\u1e63\u2019 performances: skills of effective \nqu\u1e63\u1e63\u0101\u1e63 and their conduct and postures \nduring the qa\u1e63a\u1e63-giving and where and \nwhat time of the day it took place. It also \ndiscusses what he sees as \u2018malpractices\u2019 \nwhich harmed the qu\u1e63\u1e63\u0101\u1e63\u2019 reputation, such \nas mixing of genders, loudness, raising \nhands, or fainting during the sessions. This \nchapter is especially valuable because it \ngives readers an insight into the variety of \nthe qa\u1e63a\u1e63 performances and the discussions \nthat surrounded them. And the qa\u1e63a\u1e63 \nperformance was indeed varied: The qu\u1e63\u1e63\u0101\u1e63 \nmight stand on the pulpit, sit in a corner \nof the mosque or hold sessions outside of \nthe mosque\u2014in public places and in their \nhomes; they might preach twice a day or \ntwice a week. Raising hands, for example, \nseemed to have been a controversial issue, \nwhich was not limited to qa\u1e63a\u1e63. It was \nalso recorded during funeral processions, \nduring an eclipse of sun, and upon seeing \nthe Ka\u02bfba during the \u1e25ajj (p.181-182). And \nin terms of qa\u1e63a\u1e63, it was not necessarily \nonly the q\u0101\u1e63\u1e63 who would raise his hands, \nArmstrong mentions two instances in \nwhich the audience would join him in this \npractice (p. 182). It would be extremely \ninteresting to further investigate into a \ndeeper meaning of such a practice. \n\nChapter Four and Chapter Five follow \nthe qu\u1e63\u1e63\u0101\u1e63 chronologically through the \nR\u0101shid\u016bn era (Chapter Four) and through \nt h e  U m a y y a d  p e r i o d  ( C h a p t e r  F i v e ) . \nChapter Four engages with the reports \nthat reject qa\u1e63a\u1e63 as innovation (bid\u02bfa) \nthat had no precedent in the time of the \nProphet and thus represents a dangerous \ndeviation from his sunna. Some of the \nmost interesting attacks represent the \nreports that connect the emergence of \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nLyall Armstrong\u2019s The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam  \u2022  194\n\nqa\u1e63a\u1e63 with the Apocalypse (p. 225-229). The \nauthor counters the anti-qu\u1e63\u1e63\u0101\u1e63 material \nby arguing that a body of traditions \nsuggest that that qa\u1e63a\u1e63 existed already in \nthe time of the Prophet and with more \npositive representations of the qu\u1e63\u1e63\u0101\u1e63 who \nlived under the first four caliphs.", "start_char_idx": 12422, "end_char_idx": 15257, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "25d7c956-2829-439a-9e23-aff35d89515e": {"__data__": {"id_": "25d7c956-2829-439a-9e23-aff35d89515e", "embedding": null, "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7005", "node_type": "4", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "64bc35006a63791977a98f2b64fdc67ca7a6207b6ce5d7328356fc9f8e695db5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cfbf0cbc-5a07-4282-8e23-a3cac3eae87f", "node_type": "1", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "defd7b3e1cca40eeab6eaa4816f4d0e74cb46906cc2bc832296860731fe903ae", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "655c2088-752d-4b90-a24f-73f84ca984a9", "node_type": "1", "metadata": {}, "hash": "b33d495801fadaeb3f0c7d2f7adedf7fc4b611e56aed08e46004d574caac8b32", "class_name": "RelatedNodeInfo"}}, "text": "Chapter Five follows the qu\u1e63\u1e63\u0101\u1e63 and \ntheir increasing involvement in political \naffairs during the Umayyad period. The \nq u \u1e63 \u1e63 \u0101 \u1e63  w e r e  e s p e c i a l l y  a c t i v e  i n  t h e \ncaliphates of Mu\u02bf\u0101wiya, \u02bfAbd al-Malik and \n\u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz, both for and against \nthe Umayyads. Yet, the author cautions \nagainst considering them all as political \nfigures, for some, including Bil\u0101l b. Sa\u02bfd, \n\u02bfAbd al-Ra\u1e25m\u0101n b. al-Q\u0101sim, or M\u016bs\u0101 b. \nSayy\u0101r, remained politically disengaged, \nand dedicated themselves only to religious \neducation.\n\nTo Armstrong, all the material he \ncollected proves that the early Islamic \nqu\u1e63\u1e63\u0101\u1e63 were not exclusively or primarily \nstorytellers but rather reputable religious \nscholars, who were part of the orthodox \nreligious establishment, often praised for \ntheir contribution to a number of Islamic \nreligious disciplines.6 Their bad reputation \noriginated only during the Umayyad period \nas a result of some of their \u2018malpractices\u2019, \npolitical affiliations, and negative effects \non the public. They were not popular \npreachers, because their audiences were \nnot only the masses but in some instances \nalso the students of \u1e25ad\u012bth; they were \n\n6.  In this regard, we may think of Steven Judd\u2019s \nrecent book Religious Scholars and the Umayyads: \nPiety-Minded Supporters of the Marw\u0101nid Caliphate \n(Abingdon, 2014) in which he argues that while \npious scholars have been considered to have been \nopposed to the Umayyads, a sizeable number of \nthem in fact supported the regime through their \nscholarly activities and public performance of piety.\n\npublic speakers or simply \u201cpreachers,\u201d \nand different elements set them apart \nfrom other public performers: qa\u1e63a\u1e63 was \nless formal than kha\u1e6d\u0101ba and wider in \ncontent and objective than wa\u02bf\u1e93 and dhikr, \nas its use in martial contexts suggests. \nArmstrong concludes: \u201cIndeed, the feature \nthat seems to distinguish qa\u1e63a\u1e63 from \nother public pronouncements and that \nconnected all of its varied expressions, be \nthey religious, martial or religio-political, \nwas exhortation. The objective of the early \nIslamic q\u0101\u1e63\u1e63 was not simply to educate, it \nwas to motivate.\u201d (p. 282). \n\nA r m s t r o n g \u2019 s  m e t h o d o l o g y  a n d \ntreatment of the sources raises various \nquestions. These are related to either of two \nissues: (1) a conflation of qa\u1e63a\u1e63 and qu\u1e63\u1e63\u0101\u1e63 \nand (2) authenticity. First, he includes in \nhis discussion of the qu\u1e63\u1e63\u0101\u1e63 all those who \nat some point gave qa\u1e63a\u1e63, qi\u1e63\u1e63a or qa\u1e63\u1e63\u016b, \nyet it ought to be asked whether everyone \nwho tells a qi\u1e63\u1e63a or engages in qa\u1e63a\u1e63 is a \nq\u0101\u1e63\u1e63. One could say that not everyone who \nwrites is a writer. Armstrong\u2019s criteria \nt h r o w  t o g e t h e r  d i s p a r a t e  c h a r a c t e r s \nof early Islamic society: the Prophet \nMu\u1e25ammad, prominent R\u0101shid\u016bn-era \npolitical figures like Ab\u016b Bakr and \u02bfAmr \nb .", "start_char_idx": 15260, "end_char_idx": 18091, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "655c2088-752d-4b90-a24f-73f84ca984a9": {"__data__": {"id_": "655c2088-752d-4b90-a24f-73f84ca984a9", "embedding": null, "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7005", "node_type": "4", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "64bc35006a63791977a98f2b64fdc67ca7a6207b6ce5d7328356fc9f8e695db5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "25d7c956-2829-439a-9e23-aff35d89515e", "node_type": "1", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "2c1507f349b292a4bfd8156589a56873240eef393050b5816bf93b072ab84b27", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9eb40f0d-40a8-4e93-8a70-630010d443ec", "node_type": "1", "metadata": {}, "hash": "36ff63bf29bbea554f2aeff3ea5ca39b157e2d2e2a79b8ecee802c474c12d2e4", "class_name": "RelatedNodeInfo"}}, "text": "a l - \u02bf \u0100 s  a n d  s e m i - l e g e n d a r y  f i g u r e s \nof early Islam like Tam\u012bm al-D\u0101r\u012b and, \nUmayyad scholars, and what seem to \nhave been semi-professional martial and \npartisan Umayyad qu\u1e63\u1e63\u0101\u1e63. Based on these \ncriteria, God Himself could have made it to \nArmstrong\u2019s list.7 Armstrong\u2019s criteria thus \nmake for a too-large and too varied body \nof individuals to be discussed as a distinct \nsociological group, something that seems \n\n7. The Qur\u2019\u0101n says \u201cWe do relate unto thee the \nmost beautiful of stories\u201d na\u1e25nu naqu\u1e63\u1e63u \u02bfalayka \na\u1e25sana al-qa\u1e63a\u1e63i Q 12:3. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n195  \u2022  Pamela Klasova\n\nto be Armstrong\u2019s main concern here as he \ntries to redeem the qu\u1e63\u1e63\u0101\u1e63 as reputable and \nconformist scholars. \n\nSecond, the later nature of sources \nis something that cannot be avoided, as \nwe have no contemporary accounts of \nthe qu\u1e63\u1e63\u0101\u1e63. Yet, the author discards the \nquestion of authenticity all too easily. \nHe mentions the general problem in \npassing during his discussion of the qa\u1e63a\u1e63 \nstatements (Chapter One): \u201cFor my part, \nI have accepted the attribution of the \nstatement as a qi\u1e63\u1e63a recognizing that this, \nin itself, reveals the viewpoint of what \nconstitutes a qi\u1e63\u1e63a in the mind of the \nauthor of the specific source text, if not \nof the Islamic community in general at \nthe time of the compilation of the source, \npreserving an earlier view of the features \nof qa\u1e63a\u1e63 (p.15). Yet Armstrong does speak \nmainly about the qu\u1e63\u1e63\u0101\u1e63 of early Islam, \nas the title clearly states, and not about \ntheir later perception. He also refers the \nreader to Aziz Al-Azmeh\u2019s excellent essay \nthat criticizes the overly critical approach \nt o  A r a b i c  s o u r c e s  t h a t  h a s  b e c o m e \ncharacteristic of Western scholarship.8 But \nwhile Al-Azmeh is correct in his assessment \nof Western scholarship\u2019s obsession with \nthe issue of authenticity, this does not \nmean that we can stop being cautious \nabout what the sources tell us or that we \nneed to follow their argumentative lines. \nFor example, Armstrong makes an effort \nto represent the qu\u1e63\u1e63\u0101\u1e63 as \u201cconformists,\u201d \nrather than innovators, as they have been \ncast by some later sources. That\u2019s why it is \nimportant for him to prove that qu\u1e63\u1e63\u0101\u1e63 and \nqa\u1e63a\u1e63 existed in the time of the Prophet, \n\n8.  Aziz Al-Azmeh, The Arabs and Islam in Late \nAntiquity: A Critique of Approaches to Arabic \nSources (Berlin, 2014). \n\nsomething about which scholarship has \nbeen either divided or agnostic, and he \nconcludes that rather than later back-\nprojections \u201cit seems more likely [...] that \nthis miscellany [of perceptions and reports \nabout qu\u1e63\u1e63\u0101\u1e63 and qa\u1e63a\u1e63] signifies that \nwe have an authentic corpus of reports \npreserving the complex and evolving \nreligious milieu of the early period.\u201d  \n(p. 206). I do not follow the author\u2019s \nargument here: Why cannot the existence \nof diverse views on pre-Umayyad qu\u1e63\u1e63\u0101\u1e63 \nreflect later attempts to legitimize or \nde-legitimize the practice of preaching, \nwhich was clearly a significant feature \nof Islamic society and a powerful tool \nof propaganda? Nor do I see the need \nto portray them as conformists.", "start_char_idx": 18093, "end_char_idx": 21210, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9eb40f0d-40a8-4e93-8a70-630010d443ec": {"__data__": {"id_": "9eb40f0d-40a8-4e93-8a70-630010d443ec", "embedding": null, "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7005", "node_type": "4", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "64bc35006a63791977a98f2b64fdc67ca7a6207b6ce5d7328356fc9f8e695db5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "655c2088-752d-4b90-a24f-73f84ca984a9", "node_type": "1", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "02fdb5368bd570934daa7ca4cd1b25b7d6995c595686e7b1b7bfbbe30d0337cd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d176e56d-da4c-4c3f-88b9-6c3b2b508016", "node_type": "1", "metadata": {}, "hash": "6256055e5f75497dfb5cb2792891b0d30ea12f34cf0b3dd9211272f2a425d308", "class_name": "RelatedNodeInfo"}}, "text": "Nor do I see the need \nto portray them as conformists. This \nc o n t e n t i o n  s t e m s  f r o m  t h e  a u t h o r \u2019 s \nfollowing too closely the later sources \nthat engage in such debates. However, we \ncannot be sure that the discussion about \nthe qu\u1e63\u1e63\u0101\u1e63 as innovators took place during \nthe early period of Islam (until 750). These \ndebates might be of later origins and their \napplication to the historical early qu\u1e63\u1e63\u0101\u1e63 \nmay thus be anachronistic. \n\nThese two issues\u2014conflating qa\u1e63a\u1e63 and \nq\u0101\u1e63\u1e63 and downplaying the problem of \nauthenticity\u2014raise further questions about \nArmstrong\u2019s book. As far as the definition \nof qa\u1e63a\u1e63 is concerned, it may be asked \nwhether all the instances in which the later \nsources preserved statements containing \nthe verb qa\u1e63\u1e63a used it deliberately to refer \nto the practice of qa\u1e63a\u1e63, and did not replace, \nfor instance, akhbara at an earlier stage \nof transmission. And even if the term\u2019s \nusage were constant, we may ask whether \nqa\u1e63\u1e63a meant the same thing in different \ntime periods. Furthermore, if one of the \nauthor\u2019s main goals is precisely to define", "start_char_idx": 21156, "end_char_idx": 22250, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d176e56d-da4c-4c3f-88b9-6c3b2b508016": {"__data__": {"id_": "d176e56d-da4c-4c3f-88b9-6c3b2b508016", "embedding": null, "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7005", "node_type": "4", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "64bc35006a63791977a98f2b64fdc67ca7a6207b6ce5d7328356fc9f8e695db5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9eb40f0d-40a8-4e93-8a70-630010d443ec", "node_type": "1", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "c74f7eb0fb2c5b8bc17d183ae9802ebfea4bbefed41acd7c572a88464dd937d3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0d60a215-4473-4de6-ae45-12fd48e2381d", "node_type": "1", "metadata": {}, "hash": "6ac27817b9d64ee95c1f4719a02f1e1ab181cee17b61ad19db69acef12c0e277", "class_name": "RelatedNodeInfo"}}, "text": "Furthermore, if one of the \nauthor\u2019s main goals is precisely to define \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nLyall Armstrong\u2019s The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam  \u2022  196\n\nqa\u1e63a\u1e63, his conclusion (see above or p. 282) \nseems rather unsatisfying. \u201cExhortation\u201d \nand \u201cto motivate\u201d are indeed objectives of \nmost public speakers throughout human \nhistory; Aristotle considered rhetoric to \nbe the art of persuasion (Rhet. I.2). If one \nof the main flaws of modern scholarly \ntreatment of qa\u1e63a\u1e63 is too a broad definition, \nas he claims, he has not satisfactorily \nsolved the problem. In any case, the main \npurpose of this book lies in correcting the \nother misconception that he sets to refute: \nthe view of the qu\u1e63\u1e63\u0101\u1e63 as storytellers. \nThis is what leads us to the second point:  \nArmstrong\u2019s treatment of the material \nand his arguments turn his list of qu\u1e63\u1e63\u0101s \ninto a homogeneous group, as it were. But \nas we have seen, the qu\u1e63\u1e63\u0101\u1e63 were rather \namorphous. Jonathan Berkey, talking \nabout later medieval Islamic preachers, \nnotes that using terms such as q\u0101\u1e63\u1e63 and \nw\u0101\u02bfi\u1e93 \u201cis in a way misleading, because \nthe qu\u1e63\u1e63\u0101\u1e63 and wu\u02bf\u02bf\u0101\u1e93 did not necessarily \nform a discrete social or occupational \ncategory\u201d; rather, their performances \nshould be seen rather as \u201cactivities or even \ndifferent aspects of the same activity.\u201d9 \nSuch understanding of qa\u1e63a\u1e63 is even more \nplausible in early Islam before many \noccupations became professionalized. It is \n\n9.  Jonathan Berkey, Popular preaching and \nreligious authority in the medieval Islamic Near East \n(Seattle, 2001), 14. \n\ntherefore warranted to ask whether the \nqu\u1e63\u1e63\u0101\u1e63 existed as a separate social group. \nThe third point would be that Armstrong, \nas we saw with his discussion of innovators \nand conformers, is perhaps too eager \nto pass value judgments. To give a more \nconcrete example, he discusses the various \nforms of qa\u1e63a\u1e63 performance, such as hand \nraising or fainting, as \u2018malpractices\u2019 that \nharmed the reputation of the qu\u1e63\u1e63\u0101\u1e63 rather \nthan as extremely interesting evidence \nof the ritual and performative dimension \nof their work. And since his main focus \nlies in redeeming the reputation of the \nqu\u1e63\u1e63\u0101s, he casts, to this end, secular \n(storytelling) against religious, reputable \nagainst popular, and unorthodox against \northodox, creating dichotomies that did \nnot necessarily exist. \n\nE v e n  r e a d e r s  u n p e r s u a d e d  b y  a l l \nas p ec t s  of A rm s t rong \u2019 s  m et hod ology \nwill be grateful to him for collecting a \ncomprehensive body of qa\u1e63a\u1e63, qi\u1e63\u1e63a, and \nq\u0101\u1e63\u1e63 material and for its clear presentation. \nIt contains many excerpts in Arabic and in \nEnglish translation and a helpful appendix \nof early Islamic figures engaged in qa\u1e63a\u1e63 \nactivities. It is an indispensable work for \nany Islamicist or historian interested in \nearly Islamic and medieval preaching.", "start_char_idx": 22180, "end_char_idx": 25004, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0d60a215-4473-4de6-ae45-12fd48e2381d": {"__data__": {"id_": "0d60a215-4473-4de6-ae45-12fd48e2381d", "embedding": null, "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7006", "node_type": "4", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "ee925196ba41d640cb7d8fcec52cdbc6bb0322d052add438faf933725a8d2fd7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d176e56d-da4c-4c3f-88b9-6c3b2b508016", "node_type": "1", "metadata": {"identifier": "alusur-7005", "author": "Klasova, Pamela", "title": "Lyall Armstrong, The Qu\u1e63\u1e63\u0101\u1e63 of Early Islam", "date": "2017-11-15", "file": "alusur-7005.pdf"}, "hash": "0a7929bffdceaab0624223d5f15b847dc9f0962461bbbfa7453629d5c5c4583f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c1b931b9-bab2-4c66-95a7-952d192a50e9", "node_type": "1", "metadata": {}, "hash": "e4c120b20aff423ada3cf50fc67606f12fbd02d437f9739bfc9aa2bab588436c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 197-203\n\nBook Review\n\nLa Mer des Califes, a challenging a n d  e r u d i t e  w o r k ,  d e s e r v e s  a wide audience. It raises many new \nquestions in centering the Mediterranean \nin early and medieval Muslim history and \nhistoriography. The sea, Christophe Picard \nargues, was a preoccupation of empire \nand the stuff of memory. A proper English \ntranslation is very much in order.1 Readers \nshould be forewarned that, particularly \nfor modern works, Picard\u2019s annotation \nis rather spare. He furnishes citations, to \nbe sure, but these are few relative to the \nwealth of his discussion; the decision is \nlikely to have been editorial, as the volume \nseems intended for a broad audience. This \nis less a failing of an excellent book than \na source of regret that one cannot more \nreadily engage its many ideas. \n\nPicard has produced to date a rich \nbody of work on the Muslim presence in \nboth the Mediterranean and the Atlantic \n\n1.  A translation, by Nicholas Elliot, is to be \npublished by Harvard University Press in early 2018.\n\nOcean, including La mer et les musulmans \nd\u2019Occident au Moyen Age (Paris, 1997), \nL \u2019 O c \u00e9 a n  A t l a n t i q u e  m u s u l m a n  d e  l a \nconqu\u00eate arabe \u00e0 l\u2019\u00e9poque almohade: \nNavigation et mise en valeur des c\u00f4tes \nd\u2019al-Andalus et du Maghreb occidental \n(Paris, 1997) and a long series of article-\nlength studies. His many ideas are on \ndisplay in this new volume. Given their \nrange, however, the book eludes easy \nsummary. It works on several levels \n(and, for this reason, would serve well in \ngraduate seminars). Picard, again, argues \nfor maritime concerns as essential to the \ncourse of Islamic imperial history from \nits very onset. This corrects, he argues, \na long-held view, a \u201cvulgate of medieval \nhistory\u201d (p. 11), that underplays the \nengagement of early and medieval Islamic \nsociety with the Mediterranean. This \nseems right: consideration of Muslim \nnav al warfare,  for exam ple,  is  oft e n \ntacked onto discussions of the early \nconquests and subsequent periods of \nIslamic/Middle East military history. The \n\nChristophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e \nmusulmane. (Paris: \u00c9ditions de Seuil, 2015), 439 pages, glossary,  \n\nbibliography, maps. ISBN: 9782020983815, Price: \u20ac26.00/$31.00.\n\nMatthew S. Gordon \nMiami University\n\n(gordonms@miamioh.edu)\n\nmailto:gordonms%40MiamiOH.edu?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n198  \u2022  Matthew S. Gordon\n\ntendency in Western historiography has \nbeen to reduce the Arabo-Muslim presence \nin the Mediterranean to piracy and a \nsecondary role in the commercial history \nof the Sea. Picard\u2019s central point is that, \non the contrary, one sees a consistent \ncommitment to maritime matters on \nthe part of successive regimes, whether \nthe Abbasid caliphate, the \u2018successor\u2019 \nstates (eg. Tulunids and Aghlabids), the \nrival Fatimid and Umayyad caliphates \nor, finally, the Almohad state late in the \nmedieval period.\n\nPicard provides a full body of evidence; \nhe has read widely, and his extensive, \ntwo-part bibliography is a contribution in \nits own right.2 The book, which includes \na useful set of maps (pp. 407-418), is made \nup of two parts.", "start_char_idx": 47, "end_char_idx": 3249, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c1b931b9-bab2-4c66-95a7-952d192a50e9": {"__data__": {"id_": "c1b931b9-bab2-4c66-95a7-952d192a50e9", "embedding": null, "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7006", "node_type": "4", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "ee925196ba41d640cb7d8fcec52cdbc6bb0322d052add438faf933725a8d2fd7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0d60a215-4473-4de6-ae45-12fd48e2381d", "node_type": "1", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "a476593f6c73cfe6dfb847a03d703b2e1d45e30f72ffa8203c7713b25807b150", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1218ec58-3d04-4687-95eb-a0536ee6efe9", "node_type": "1", "metadata": {}, "hash": "49e8ed6c8888cc8a78bdf8e4059b0bce144c85899bbd3aea5e83e01a7f76ecec", "class_name": "RelatedNodeInfo"}}, "text": "407-418), is made \nup of two parts. It opens with a pr\u00e9cis of \nthe main points: (i) a fresh look at the \nIslamic Mediterranean is in order, one \nthat acknowledges the sea as the venue \nof close and deliberate interaction of the \nthree medieval realms (Islamic, Byzantine \nand Latin); (ii) the extant written evidence, \nstill our best source despite considerable \narcheological gains in recent decades, \nconsists in largest part of works produced \n\n2.  To the Arabic sources, one can add al-Balaw\u012b\u2019s \nfourth/tenth-century S\u012brat A\u1e25mad ibn \u1e6c\u016bl\u016bn (ed. \nMu\u1e25ammad Kurd \u02bfAl\u012b, Damascus, 1358/1939), which \ncontains additional references to relevant activity \nby the Tulunid regime (Mer, pp. 265-267). Regarding \nmodern sources, A. Borrut\u2019s studies, \u201cL\u2019espace \nmaritime syrien au cours des premiers si\u00e8cles \nde l\u2019Islam (viie-xe si\u00e8cle) : le cas de la r\u00e9gion entre \nAcre et Tripoli,\u201d Tempora. Annales d\u2019histoire et \nd\u2019arch\u00e9ologie (Universit\u00e9 Saint-Joseph) 10-11 (1999-\n2000), 1-33, and \u201cArchitecture des espaces portuaires \net r\u00e9seaux d\u00e9fensifs du littoral syro-palestinien \ndans les sources arabes (viie-xie s.),\u201d Arch\u00e9ologie \nislamique, 11 (2001), 21-46 , are cited but missing \nfrom the bibliography, while M. McCormick\u2019s two \npublications and A.-L. de Pr\u00e9mare\u2019s Les Fondations \nde l\u2019Islam (Paris, 2002) are listed out of order.\n\nby traveller-scholars serving imperial \nagendas; and (iii), finally, the project, done \nproperly, needs therefore to engage not \nsimply the history proper but the sources \nthemselves. The weave of interrogation, \nof events and texts alike, makes La mer \ndes califes a very contemporary work of \nhistory.\n\nPart One (\u201cLa M\u00e9diterran\u00e9e des Arabes: \nentre repr\u00e9sentations et appropriations\u201d) \ntakes up both tasks: an assessment of \nMuslim imperial maritime policy set \nagainst a close look at the Sea as imagined \nin Arabo-Islamic sources. It consists of \nseven chapters. The first chapter, \u201cLa \nd\u00e9couverte de la M\u00e9diterran\u00e9e par les \nArabes,\u201d could stand easily on its own. \nPicard argues that the first generations of \nArabo-Islamic scholars and writers took \nonly mild interest in the sea. But, more to \nthe point, this early material was shaped \n(instrumentalis\u00e9) to meet Abbasid caliphal \nneeds: the aim was juridical, that is, an \neffort to define the fiscal standing of, say, \nCyprus and coastal regions of the Levant, \nand legitimating, in that the Abbasids \nsought to frame their activity as taking \nup where the Prophet and his successors \nleft off. The Mediterranean, in the latter \nsense, was framed principally as the venue \nof confrontation against Byzantium. Picard \nsees it as having also been, at this initial \nstage, secondary in interest to the Indian \nOcean, the domain of maritime commerce. \nOnly following the third/ninth century, \nw i t h  a  p r o l i f e r a t i o n  o f  g e o g r a p h i c a l \nwriting, did the Mediterranean come into \nits own. Picard devotes the remainder of \nthe chapter to the work of three notables \nof Arabo-Islamic letters: al-Mas\u02bf\u016bd\u012b (d. \n344/956), al-Idr\u012bs\u012b (d. 560/1165) and Ibn \nKhald\u016bn (d. 809/1406). He argues, with \nthese works as evidence, for \u2018the creative \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nChristophe Picard\u2019s La Mer des Califes  \u2022  199\n\nwealth of Arab geographical literature, \nparticularly as it relates to the maritime \nspace\u2019 (p. 50).", "start_char_idx": 3214, "end_char_idx": 6531, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1218ec58-3d04-4687-95eb-a0536ee6efe9": {"__data__": {"id_": "1218ec58-3d04-4687-95eb-a0536ee6efe9", "embedding": null, "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7006", "node_type": "4", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "ee925196ba41d640cb7d8fcec52cdbc6bb0322d052add438faf933725a8d2fd7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c1b931b9-bab2-4c66-95a7-952d192a50e9", "node_type": "1", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "f16991460bc80d034df5829c57ec54c80ab5ba1b4484932838783822de76e428", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "81ce76a0-7890-4527-b39a-595c19ec3e7e", "node_type": "1", "metadata": {}, "hash": "69c7da2cbee0a469163b3fca89526cde7029315bf64dd2cdb3baa5d214a1e041", "class_name": "RelatedNodeInfo"}}, "text": "50). \n\nThe second chapter, \u201cL\u2019\u00e9criture arabe \nde la conqu\u00eate de la M\u00e9diterran\u00e9e,\u201d begins \nPicard\u2019s more substantial discussion. \nIt takes up the evidence on the Arab/\nIslamic conquests and its careful shaping \nby Abbasid-era scholars. The first Muslims \nproduced full accounts of the conquests, \nworks that in turn underwent not simply \n(selective) transmission and collection \nbut, critically, a reframing by bureaucrat-\nscholars writing on behalf of the Abbasid \ncourt. A similar process, but one that \nproduced a counter-narrative to that \nof the Baghdadi and Samarran courts, \nensued after the later third/ninth century \nin Aghlabid (then Fatimid) Ifriqiya and \nUmayyad Spain. In each case, one chased \nlegitimation by reworking the past. So, in \nthe case of the Abbasids, it was a matter \nof reworking (Syrian) Umayyad history, \nfirst, to align the \u2018gh\u0101z\u012b\u2019 caliphs (eg. H\u0101r\u016bn \nal-Rash\u012bd) with the \u2018heroes\u2019 of the previous \nage (eg. Maslama) then, second, justify a \nshift in the dynamics of jihad\u2014for which \nthe Mediterranean played an obvious \nrole\u2014from the offensive thrust of the \nconquest era to the defensive posture of \ntheir own age (the shaping of a frontier \npolitics on the Taurus range and along \nthe coasts). In this case, the Abbasid court \nmade much of the decision by \u02bfUmar II \nto rethink imperial policy vis-\u00e0-vis the \nByzantine foe, in halting the conquests in \nfavor of a new policy of consolidation.\n\nPicard takes up the Abbasid shift to \na new-style jihad in his third chapter, \n\u201cLes silences de la mer.\u201d The conquest \nof Constantinople now beyond reach, \nand notwithstanding Abbasid sorties \ninto the Anatolian interior, the Muslim-\n\nByzantine frontier stabilized and, thus, the \ncaliphs and the scholars writing on their \nbehalf reframed the terms of conflict. \nIt was a shift in ideology and politics: \nthe caliphs now sought to demonstrate \nIslam\u2019s superiority\u2014its universality\u2014a \ntask achieved by the staging of elaborate \nreceptions for Byzantine diplomats and, \nmore grandly, laying claim to knowledge \nitself, through targeted translation of \nGreek and Sasanid works, and rituals of \npolemic. It was, no less, the pursuit of \na new military strategy of, on the one \nhand, investment on an imperial scale in \na defensive infrastructure (forts, ports and \nso on) and, on the other, the redefinition of \njihad itself. The Abbasids played their part \nin shaping and projecting the ceremonial \nfigure of the warrior (gh\u0101z\u012b) caliph.\n\nThe legacy of Baghdad\u2014the cradle of \nArabic geography and chronography\u2014\ni s  t h e  s u b j e c t  o f  c h a p t e r  f o u r ,  \u201c L a \nM\u00e9diterran\u00e9e des g\u00e9ographes.\u201d Picard, \ndrawing heavily on the work of Andr\u00e9 \nM i q u e l ,  s e e s  t h e  n e w  d i s c i p l i n e  o f \ng e o g r a p h y  a s  h a v i n g  t u r n e d  o n  t w o \nobjectives: fixing the Islamic realm (and \nBaghdad itself) at the center of the universe, \nand mapping for all to see the sovereignty \nof the caliph. If a first step introduced \nclassical, above all Ptolemaic, principles, \na  s e c o n d  p r o d u c e d  \u2018 a d m i n i s t r a t i v e \ngeography,\u2019 as represented by the work \nof al-Ya\u02bfq\u016bb\u012b and Ibn Khurrad\u0101dhbih.", "start_char_idx": 6527, "end_char_idx": 9691, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "81ce76a0-7890-4527-b39a-595c19ec3e7e": {"__data__": {"id_": "81ce76a0-7890-4527-b39a-595c19ec3e7e", "embedding": null, "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7006", "node_type": "4", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "ee925196ba41d640cb7d8fcec52cdbc6bb0322d052add438faf933725a8d2fd7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1218ec58-3d04-4687-95eb-a0536ee6efe9", "node_type": "1", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "3f1ef34a06797ad046d9844dfbfffb18abba7874ec44426ab0fba5555f50d169", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "237535dc-0dd0-498e-a205-e68de6bb91a1", "node_type": "1", "metadata": {}, "hash": "b636832a7f84ef9e8726396a4b733bd070277a64d315e6abf40882bb6bf45ce5", "class_name": "RelatedNodeInfo"}}, "text": "A \nshift occurred with a second generation \nof these author-travellers: if al-Muqaddas\u012b \n(much like al-Ya\u02bfq\u016bb\u012b) limited themselves \nto a description of Muslim-held regions of \nthe Mediterranean, it fell to Ibn \u1e24awqal (fl. \nsecond half of the fourth/tenth century) to \nfully breach the mental frontier separating \nt h e  e a s t e r n  a n d  w e s t e r n  r e g i o n s  o f \nthe Islamic realm. The Mediterranean \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n200  \u2022  Matthew S. Gordon\n\nbecame whole (un ensemble singulier \net coh\u00e9rent), and, over which, for Ibn \n\u1e24awqal, the Fatimid imamate exercised \ntrue sovereignty. The sea was now a venue \nof frontiers: Ibn \u1e24awqal, among other \nwriters, references a maritime world of \nconfrontation and commerce between \nMuslims, Byzantines and Latins.\n\nThree subsequent chapters complete \nthe first part of the book. The three \nchapters track the course of Muslim \nsupremacy over the Mediterranean, from \nthe late third/ninth century through \nthe heyday of the fourth/tenth century, \nand its subsequent demise, with the \nwaning of the Almohad state, in the \nmid-seventh/thirteenth century. From the  \nfourth/tenth century on comes a wealth of \nevidence. Chronicles, works of geography, \njuridical texts and, notably, the Cairo \nGeniza documents, bespeak a remarkable \nflourishing of scholarship and commerce. \nBut, so too, a \u2018media war\u2019 (p. 142) conducted \nby the Umayyad and Fatimid courts against \none another, and against their Latin and \nByzantine opponents. At the center stood \nthe sea: control of the Mediterranean \nserved aims that were ideological\u2014again, \nthe claims to universality on the part of \nsuccessive dynasties\u2014and strategic alike.\n\nS t u d e n t s  o f  M u s l i m  m i l i t a r y  a n d \neconomic history will find much to take \naway from these middle chapters. Picard \nr e c o u n t s  a t  l e n g t h  t h e  c o n s i d e r a b l e \nlevel of investment in fleets, ports, and \ncoastal fortresses (rib\u0101\u1e6ds) on the part of \neach dynasty in turn. The Umayyads of \nCordoba, for their part, imposed tighter \nadministrative and fiscal control over \nIberian ports, fleets and sailors; Tortosa, \nalong the Ebro River in Catalonia, and \nAlmer\u00eda, on Spain\u2019s southeast corner, each \nflourished as military and commercial \n\nhubs with direct caliphal support. The \nFatimids, Picard seems to suggest, moved \nmatters even further, devoting rhetoric \nand investment alike in making a bid for \nauthority over the Sea. And, finally, there \nis the case of the Almohads: \u201cthe texts \nmake frequent mention of the attachment \nto the sea of the [Almohad] sovereigns, \nand, above all, their personal interest in \nthe fleet and their sailors\u201d (p. 214).\n\nTo the second part of the book\u2014\u201cLes \nstrat\u00e9gies m\u00e9diterran\u00e9ennes des califes\u201d\u2014\nfalls discussion of the scale and complexity \nof Muslim maritime investment. Picard, \nthough not explicit as to how the two parts \nof the book relate to one another, insists \nthat, from as early as the reign of Mu\u02bf\u0101wiya \n(41/661-60/680), the character of Muslim \nengagement with the Sea was extensive \nand diverse. If, in other words, the sea \nremained, through the early and medieval \nIslamic periods, a venue of confrontation, \nt h e  G e n i z a  d o c u m e n t s ,  a m o n g  o t h e r \nsources, make clear that it became a good \ndeal more beside.", "start_char_idx": 9692, "end_char_idx": 13006, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "237535dc-0dd0-498e-a205-e68de6bb91a1": {"__data__": {"id_": "237535dc-0dd0-498e-a205-e68de6bb91a1", "embedding": null, "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7006", "node_type": "4", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "ee925196ba41d640cb7d8fcec52cdbc6bb0322d052add438faf933725a8d2fd7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "81ce76a0-7890-4527-b39a-595c19ec3e7e", "node_type": "1", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "88814270e3f48661b91ad496c3aceb926b1530ed1d415ef51e9abea0e3804100", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "20885253-b9da-4e8d-b2e2-648f30f7bdb9", "node_type": "1", "metadata": {}, "hash": "d79c347847579e3d4954d09e287eb695d573eddb75c7f749af0127298eaf6626", "class_name": "RelatedNodeInfo"}}, "text": "The Umayyad sovereign, \nalongside \u02bfAmr ibn al-\u02bf\u0100\u1e63, was quick to \nexploit the naval resources abandoned \nby the Byzantines in Egypt and Syria. The \nAbbasids, in their turn, as described in \nChapter Eight (\u201cLa M\u00e9diterran\u00e9e des deux \nempires\u201d) faced a resurgent Byzantium in \nthe later third/ninth century, and thus \nsaw little option but to sustain investment \nin their navies and the infrastructure of \nports and coastal defenses. The Abbasids \nalso carried forward an \u2018island strategy,\u2019 \nthat is, a determination to take in hand \nthe large seabound territories of both \nthe western and eastern reaches of the \nSea, Sicily most notably. Picard is mostly \nsilent on the references to slaves and \nc o l l e c t i v e  e n s l a v e m e n t  c o n t a i n e d  i n \nreports of the major Umayyad assaults", "start_char_idx": 13007, "end_char_idx": 13806, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "20885253-b9da-4e8d-b2e2-648f30f7bdb9": {"__data__": {"id_": "20885253-b9da-4e8d-b2e2-648f30f7bdb9", "embedding": null, "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7006", "node_type": "4", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "ee925196ba41d640cb7d8fcec52cdbc6bb0322d052add438faf933725a8d2fd7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "237535dc-0dd0-498e-a205-e68de6bb91a1", "node_type": "1", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "65f1df56eb8227fea93da9ec16a7283fdfbc0f1063ddceae70f995345b5bff6f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "48c7217a-5a7a-4c1a-88bb-84236177a492", "node_type": "1", "metadata": {}, "hash": "d26b1706bc7cfd3e3925d48080464daa490d5fcd93bb47cc100ba83faca89944", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nChristophe Picard\u2019s La Mer des Califes  \u2022  201\n\non Cyprus. He barely mentions slavery, \nin fact, anywhere in the book, a missed \no p p o r t u n i t y ,  p a r t i c u l a r l y  i n  l i g h t  o f \nMichael McCormick\u2019s sweeping ideas on \nthe significance to medieval European and \nAbbasid history of the slave trade, much of \nwhich, after all, was conducted at sea.3\n\nI would also comment on two issues \nraised by Picard in his ninth chapter \n(\u201cContr\u00f4ler la M\u00e9diterran\u00e9e\u201d), which is \ndevoted to the shaping of an Abbasid \n\u2018model\u2019 of jihad. The model was taken up \nby successor regimes even as the Abbasid \nstate surrendered authority beginning \nin the later third/ninth century. Once \nagain, its ingredients were a \u2018formidable\u2019 \nmaterial investment in coastal defenses \nand a \u2018remarkably effective\u2019 program of \npropaganda (p. 287). My first comment \nis brief: I would have liked Picard to \nelaborate on a passing observation (p. 253) \nthat the Abbasid recruitment of \u2018eastern\u2019 \nforces\u2014Iranian forces by al-Ma\u02bem\u016bn and \nTurks by al-Mu\u02bfta\u1e63im\u2014reframed jihad as \nhaving more to do with cavalry than fleets. \nHe suggests a shift in attitude in military \ncircles but also, I think, in logistics and \nplanning. But he cites no texts as evidence \nand I wondered if he had any particular \nones in mind.\n\nThe second comment concerns the \nimpact of investment in coastal and \nfrontier defenses, by Byzantium and \nMuslim powers alike, but especially the \nAbbasid state. Picard sees it as having \ndriven demographic and economic growth \nin these same areas, growth closely tied \nto the transfer and settlement of soldiers, \nartisans, workers and other populations \n(pp. 280-287). It is here, for example, where \n\n3.  See his Origins of the European Economy \n(Cambridge: Cambridge University Press, 2001).\n\none wishes for better annotation: direct \nreferences are few. But, regarding one \nparticular locale, Tarsus and its hinterland \n(the Thugh\u016br), Picard seems clearly reliant \non an argument developed by Peter von \nSivers concerning the emergence and \nrivalry of, in effect, power interests \nin Tarsus\u2014the one military, the other \nlanded/commercial.4 Michael Bonner5 \nhas raised objections of this argument, \nand I would follow suit: evidence for the \nsocio-economic organization of Tarsus \nin the late third/ninth century does \nnot appear \u2018thick\u2019 enough to support a \ndescription of the nature, extent and \nimpact of transregional commerce along \nthe frontier. The existence of un v\u00e9ritable \nsyst\u00e8me \u00e9conomique (p. 280) sustained \nby military and commercial investment \nis certainly plausible, but the question \nremains of whether it is borne out by the \nsources.\n\nThe fourth/tenth century brought \nthe adoption of caliphal claims by the \nUmayyad and Fatimid states. Picard takes \nup the policies of both regimes, and their \nAlmohad successors, in the final chapters \nof the book. Two developments occurred: \nthe confrontation of the two caliphates, \nin which control over maritime waters \nstood front and center, and a heightened \nengagement with the Latin and Byzantine \nrealm s .  I f t he t wo em p ires  s et  t he ir \nrhetorical sights on Baghdad and the \noverturning of the Abbasid house, their \n\n4.  \u201cTaxes and Trade in the \u02bfAbb\u0101sid Thugh\u016br, \n750-962/133-351,\u201d Journal of the Economic and \nSocial History of the Orient, 25:1 (1982): 71-99, see \nespecially 89-93.\n\n5.  Aristocratic Violence and Holy War: Studies \nin the Jihad and the Arab-Byzantine Frontier \n(New Haven, CT: American Oriental Society, 1996): \n152-153.", "start_char_idx": 13811, "end_char_idx": 17357, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "48c7217a-5a7a-4c1a-88bb-84236177a492": {"__data__": {"id_": "48c7217a-5a7a-4c1a-88bb-84236177a492", "embedding": null, "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7006", "node_type": "4", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "ee925196ba41d640cb7d8fcec52cdbc6bb0322d052add438faf933725a8d2fd7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "20885253-b9da-4e8d-b2e2-648f30f7bdb9", "node_type": "1", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "f26bfaf8e027054574ddf0686b8414be1636de4ef9ffd0dc06c58fb0a8f0f82b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "11deace7-9577-4b70-8e0e-3181d3e17349", "node_type": "1", "metadata": {}, "hash": "92b219bf1e951d804947ed45a7eed0a51fc3ff2677fed800f6b5ea53fa70046e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n202  \u2022  Matthew S. Gordon\n\nreal target was one another. Chapter Ten, \n\u201cContr\u00f4ler la M\u00e9diterran\u00e9e,\u201d sets the \nstage with a discussion of the Aghlabid \ncommitment, very much in the Abbasid \nstyle, to the campaign against Sicily. \nHere, again, a central regime joined an \nideological program to material investment \nin fleets and coastal infrastructure. Similar \ninitiatives occurred to the west, with \nthe Moroccan Salihid dynasty\u2014a polity \nlittle discussed, it seems, in modern \ns c h o l a r s h i p \u2014 a n d  t h e  e a r l y  U m a y y a d \nstate. In each case, jihad and measures \nto assure coastal security gave way to \na more ambitious program of expansion \nand confrontation. The great flourish \nof activity\u2014the stuff of Chapter Eleven, \n\u201cL\u2019imp\u00e9rialisme maritime des califes \nm\u00e9diterran\u00e9ens au xe si\u00e8cle\u201d\u2014involved not \nsimply sustained military campaigning\u2014\njihad against Latin and Byzantine territory, \nand war of one caliphate against another\u2014\nb u t  n e w  a n d  v i g o r o u s  c o m m e r c i a l \nengagement as well.\n\nPicard cites evidence provided by the \nArabic geographers but, so too, a growing \nbody of archaeological data in treating a \nburst of economic exchange across the \nfourth/tenth century Mediterranean. A \nkey point is that it is likely to have been \nMediterranean in origin, linking local and \nregional development\u2014new productivity \nat the level of villages and local markets \non both sides of the Sea\u2014with heightened \nmilitary and fiscal investment on the \npart of the Byzantines, Umayyads and \nFatimids. This is less a rejection of the \nnotion, developed by Maurice Lombard, \namong others, that trade flowing from \nt h e  I n d i a n  O c e a n ,  R e d  S e a  a n d  t h e \nSahara fueled Mediterranean commercial \ngrowth, than an effort to assign credit \nt o  t h e  M e d i t e r r a n e a n  r e g i o n  i t s e l f .  \n\nA greater sense of security also explains \nthe spread of European, Jewish and Muslim \nmerchant networks; in the case of the \nJewish networks, in particular, and here \nthe Geniza letters serve their purpose, \nFatimid support was decisive. Umayyad \ninvestment proved no less decisive further \nwest: intense economic activity joined \nnew Umayyad diplomatic engagement \nwith the Latin powers. The same interplay \nof confrontation (read: jihad), on the one \nhand, commercial relations joining Latin, \nByzantine and Muslim markets, on the \nother, was a hallmark of the Almohad \nperiod. Only with the waning of this last \nmedieval Mediterranean Muslim power\u2014\nt h e  s u b j e c t  o f  C h a p t e r  T w e l v e  ( \u201c L a \nsouverainet\u00e9 maritime\u201d)\u2014could the Latin \nmaritime powers come into their own.\n\nPicard concludes by insisting that naval \nmen, operating in the Mediterranean \nacross the medieval period, stood among \nthe heroes of Arabo-Islamic tradition. \nTheir campaigns, carried out in the name \nof imperial masters, the latter driven \nby a determination to project Islamic \nuniversality (read: hegemony), rendered \nthe Mediterranean \u201cthe sole maritime \nvenue of caliphal jihad\u201d (p. 347). And, \nt h r o u g h o u t ,  a n  e y e  t o  m a t e r i a l  g a i n \nremained: conquest and profit went hand \nin hand. And it was in this manner that \nlater Arabic writers, al-Idr\u012bs\u012b, Ibn Jubayr \nand Ibn Khald\u016bn among them, would \nremember the Sea, the frontier from which \nto pursue expansion of the Islamic realm.", "start_char_idx": 17361, "end_char_idx": 20755, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "11deace7-9577-4b70-8e0e-3181d3e17349": {"__data__": {"id_": "11deace7-9577-4b70-8e0e-3181d3e17349", "embedding": null, "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7006", "node_type": "4", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "ee925196ba41d640cb7d8fcec52cdbc6bb0322d052add438faf933725a8d2fd7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "48c7217a-5a7a-4c1a-88bb-84236177a492", "node_type": "1", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "8fd3b1b820690306b217a88fcca6ba83b582944d91f89ac9f3c263198a4e6292", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e911d830-28dd-4c98-84e4-5590b25801bb", "node_type": "1", "metadata": {}, "hash": "56049ebbaa99a089670a0a9f488ea68e0bb55e937afd83faeaa9b97237f407f6", "class_name": "RelatedNodeInfo"}}, "text": "T h e s e  c o m m e n t s  o n l y  s c r a t c h  t h e \nsurface: La mer des califes is awash with \ncompelling ideas and I have touched \no n  o n l y  t h e  m a i n  o n e s .  P i c a r d ,  a s \namply demonstrated by his long list of \npublications, has been working on the \ntopics that inform this volume for many \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nChristophe Picard\u2019s La Mer des Califes  \u2022  203\n\nyears. Mediterranean studies has a long \npedigree in Western scholarship; one \nthinks, of course, of Henri Pirenne and \nFernand Braudel, and, more recently, of \nChris Wickham and Michael McCormick.6 \n\n6.  Picard, acknowledging the contribution of \nPirenne\u2019s much-discussed Mahomet et Charlemagne \n(1937), wrote the preface to a reedition of the work \n(Paris, 2005). \n\nIn obliging us to reconsider the history \nof the (Islamic) Mediterranean\u2014and, \nthus, perforce, the conclusions of his \npredecessors\u2014Picard surely has earned a \nplace in this worthy company.", "start_char_idx": 20757, "end_char_idx": 21714, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e911d830-28dd-4c98-84e4-5590b25801bb": {"__data__": {"id_": "e911d830-28dd-4c98-84e4-5590b25801bb", "embedding": null, "metadata": {"identifier": "alusur-7009", "author": "Adil, Sabahat F.", "title": "Mona Hassan, Longing for the Lost Caliphate: A Transregional History", "date": "2017-11-15", "file": "alusur-7009.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7009", "node_type": "4", "metadata": {"identifier": "alusur-7009", "author": "Adil, Sabahat F.", "title": "Mona Hassan, Longing for the Lost Caliphate: A Transregional History", "date": "2017-11-15", "file": "alusur-7009.pdf"}, "hash": "8878d982a1c16d4d0379d4b4ba842c64f4468b3b0bd286199fada3841b8ed2cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "11deace7-9577-4b70-8e0e-3181d3e17349", "node_type": "1", "metadata": {"identifier": "alusur-7006", "author": "Gordon, Matthew S. ", "title": "Christophe Picard, La Mer des Califes: Une histoire de la M\u00e9diterran\u00e9e musulmane", "date": "2017-11-15", "file": "alusur-7006.pdf"}, "hash": "4161d6feda453acd4e48a773f4c8d4aeab34d72b1295a98768209c44be67b2a9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b0527f68-cf56-46bc-b125-3f8d48a9cbe3", "node_type": "1", "metadata": {}, "hash": "44b2d1fca91cedbd902ff8aeff3de484625790cd9362c1b99bf29030e1f46bb5", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 210-212\n\nBook Review\n\nLonging for the Lost Caliphate: A Transregional History by Mona Hassan explores the idea of the cali-\nphate\u2014a means through which people \ncould assume leadership after the death \nof the Prophet Mu\u1e25ammad in 11/632\u2014\nparticularly its manifestations and valences \nunder the Abbasids and the Ottomans \nthrough wide-ranging evidence, including \npoetry and juridical texts (5). Chronolog-\nically, the work spans two specified time \nperiods, namely the first/seventh into the \ntenth/sixteenth centuries and the nine-\nteenth and twentieth centuries. The study \ndemonstrates strong grounding in theoret-\nical approaches to collective memory and \nmemory studies. It stands out overall as a \nwork that contributes to and encourages \nimportant conversations among scholars \nof Islam and also between them and those \nworking in other fields. \n\nThe work consists of six main chapters, \nalong with an Introduction and Epilogue. \nChapter 1, \u201cVisions of a Lost Caliphal \nCapital: Baghdad, 1258 CE,\u201d is centered \n\non the Mongol conquest of Baghdad in \n656/1258 and how the loss of this city was \nfelt and conceptualized by Muslims in a \nmultitude of sources, including written, \nvisual, and aural texts. For example, \nHassan explores how the scholar T\u0101j al-D\u012bn \nal-Subk\u012b (d. 771/1370) wrote about this \nloss in his history, \u1e6cabaq\u0101t al-Sh\u0101fi\u02bfiyyah \nal-Ku br\u0101 ,  foc u s ing  on how t he w ork \nevokes and interprets the loss of Baghdad \nfor Muslims collectively. Aside from \nsuch discussions of specific scholars and \ntheir works, the chapter also emphasizes \na broader \u201ccultural discourse\u201d that they \ncreated and participated in, the contours \nof which begin to emerge if we assess such \nfigures and their writings in light of one \nanother (22).\n\nT h e  f i r s t  c h a p t e r  s i t u a t e s  t h e \nd e s t r u c t i o n  a n d  l o s s  o f  B a g h d a d  a s \na  c e n t r a l ,  d e f i n i n g  e v e n t  i n  M u s l i m \ncollective memory, particularly in terms \nof subsequent conceptualizations of the \ncaliphate, which is the topic of Chapter 2, \n\u201cRecapturing Lost Glory and Legitimacy.\u201d \n\nMona Hassan, Longing for the Lost Caliphate: A Transregional \nHistory. Princeton and Oxford: Princeton University Press, \n2016. Pp. xv, 390, with index. $45.00 (hardback). ISBN: \n\n9780691166780. ISBN: 9781400883714 (eBook).\n\nSabahat F. Adil \nUniversity of Colorado, Boulder\n\n(sabahat.adil@colorado.edu)\n\nmailto:sabahat.adil%40colorado.edu?subject=", "start_char_idx": 47, "end_char_idx": 2531, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b0527f68-cf56-46bc-b125-3f8d48a9cbe3": {"__data__": {"id_": "b0527f68-cf56-46bc-b125-3f8d48a9cbe3", "embedding": null, "metadata": {"identifier": "alusur-7009", "author": "Adil, Sabahat F.", "title": "Mona Hassan, Longing for the Lost Caliphate: A Transregional History", "date": "2017-11-15", "file": "alusur-7009.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7009", "node_type": "4", "metadata": {"identifier": "alusur-7009", "author": "Adil, Sabahat F.", "title": "Mona Hassan, Longing for the Lost Caliphate: A Transregional History", "date": "2017-11-15", "file": "alusur-7009.pdf"}, "hash": "8878d982a1c16d4d0379d4b4ba842c64f4468b3b0bd286199fada3841b8ed2cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e911d830-28dd-4c98-84e4-5590b25801bb", "node_type": "1", "metadata": {"identifier": "alusur-7009", "author": "Adil, Sabahat F.", "title": "Mona Hassan, Longing for the Lost Caliphate: A Transregional History", "date": "2017-11-15", "file": "alusur-7009.pdf"}, "hash": "fee8418a341de7b2566eca89d486881c324c8d44b4932819f2f5168b9d2ccc5c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c1ec9179-bb66-40bd-824e-c6c7a1fd1a9f", "node_type": "1", "metadata": {}, "hash": "14b96c619a149e5d818963bc34039b2efce97b358129db713dcfff4d7b9b178e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n211  \u2022  Sabahat F. adil\n\nThis chapter also examines various texts \nlike Chapter 1, but it delves into the \nyears following the seventh/thirteenth \ncentury Mongol conquest of Baghdad. In \nthis vein, it explores how the conquest \nwas conceived of, particularly in terms \nof reclaiming the past prestige, power, \nand authority of the caliphate. Hassan \naccentuates these ideas with historical \nexamples of rulers, dynasties, and others \nin the political domain who sought to \nassume the power and position once held \nby the Abbasid Caliphate.\n\nC h a p t e r  3 ,  \u201c C o n c e p t u a l i z i n g  t h e \nCaliphate, 632\u20131517 CE,\u201d expands the \nintellectual frame established by the \nfirst two chapters to demonstrate how \nan interest in the caliphate extended \nchronologically long before and well \nafter the Mongol conquest of Baghdad. \nAs such, the idea of the caliphate must be \nexplored in light of the years surrounding \nthe foundation of Islam itself, including \nearly Abbasid articulations. On this note, \nChapter 3 looks at how caliphates were \nconceptualized in juridical texts from the \nfirst/seventh into the tenth/sixteenth \ncenturies, paying particular attention to \nthe work of Mamluk-era intellectuals \nsuch as Ibn Khald\u016bn (d. 784/1406) and \nal-Qalqashand\u012b (d. 821/1418). \n\nWhile Chapters 1, 2, and 3 focus on the \npremodern, Chapters 4, 5, and 6 are situated \nin the modern period. Chapter 4, \u201cManifold \nMeanings of Loss: Ottoman Defeat, Early \n1920s,\u201d relies on various types of texts \nto show how the notion of a caliphate \nat that time can be understood through \na consideration of these texts, but in a \ncontextually distinct moment\u2014post-WWI \nand on the eve of the shattering of the \nOttoman Caliphate and the launching of \nthe Turkish Republic\u2014than that of the first \n\nthree chapters. In terms of sources, this \nchapter centers on historical documents to \nexamine attitudes towards the caliphate, \nwhich ought to be contrasted with the \nemphasis on texts such as juridical in \nearlier chapters. This is notable because it \nsuggests that discourse about the caliphate \nwas not limited to a particular discursive \ndomain, but rather pervaded multiple \nones. Chapter 5, \u201cIn International Pursuit \nof a Caliphate,\u201d reviews conceptions of the \ncaliphate on a global scale, particularly \no r c h e s t r a t e d  e f f o r t s  t o  i m a g i n e  t h e \ncaliphate beyond nation-state borders. As \nthe title suggests, this chapter truly sheds \nlight on the international character of \nsuch efforts, spanning discussions raging \nin Istanbul and Cairo to Indonesian and \nChinese viewpoints on the composition \nof a caliphal council. Finally, Chapter 6, \n\u201cDebating a Modern Caliphate,\u201d looks at \nspecific figures in the Ottoman context \nwith ideas, often differing ones, regarding \nthe caliphate, including Mustafa Sabri  \n(d. 1954) and Said Nursi (d. 1960). \n\nOverall Lost Caliphate makes numerous \nnoteworthy contributions to scholarship. \nFirst, it considers a variety of sources \nrather than remain confined to a single \nbody of texts. In addition to written \nmaterials, the work features visuals, \nincluding reproductions of paintings, \nm a p s ,  a n d  m o r e ,  d e m o n s t r a t i n g  t h e \nmultidimensional pull of the idea of the \ncaliphate. Because the work delves into \nnumerous texts and forms of evidence, \nmore studies on the topic in the future \nwill be beneficial to move along this area \nof academic interest in memory studies \nand Islamicate pasts by exploring in \ngreater detail some subset of what has \nbeen discussed here. Additionally, the \nwork builds upon foundational studies on", "start_char_idx": 2534, "end_char_idx": 6180, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c1ec9179-bb66-40bd-824e-c6c7a1fd1a9f": {"__data__": {"id_": "c1ec9179-bb66-40bd-824e-c6c7a1fd1a9f", "embedding": null, "metadata": {"identifier": "alusur-7009", "author": "Adil, Sabahat F.", "title": "Mona Hassan, Longing for the Lost Caliphate: A Transregional History", "date": "2017-11-15", "file": "alusur-7009.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7009", "node_type": "4", "metadata": {"identifier": "alusur-7009", "author": "Adil, Sabahat F.", "title": "Mona Hassan, Longing for the Lost Caliphate: A Transregional History", "date": "2017-11-15", "file": "alusur-7009.pdf"}, "hash": "8878d982a1c16d4d0379d4b4ba842c64f4468b3b0bd286199fada3841b8ed2cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b0527f68-cf56-46bc-b125-3f8d48a9cbe3", "node_type": "1", "metadata": {"identifier": "alusur-7009", "author": "Adil, Sabahat F.", "title": "Mona Hassan, Longing for the Lost Caliphate: A Transregional History", "date": "2017-11-15", "file": "alusur-7009.pdf"}, "hash": "dc57bd9de69c17f4c28d019e6bfdc176d0df067bf6ee175adb39debff696dec1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a21bbe74-5f70-4f2d-8dba-83a1e5a3781c", "node_type": "1", "metadata": {}, "hash": "6f7bea9b93e927878ed80974dbab7fee63b35c905a60c27a4ed96627279e0254", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nMona Hassan\u2019s Longing for the Lost Caliphate: A Transregional History  \u2022  212\n\nmemory and history, including those by \n\u00c9mile Durkheim, Maurice Halbwachs, and \nothers, and it aptly considers their ideas \nin light of particular Islamicate contexts. \nFurthermore, it is highly useful in terms \nof advancing the study of Islamicate \nintellectual history, and ought to be put \ninto conversation with other works that \nare also exploring the history of ideas in \nglobal and Islamicate contexts, including \nrecent ones such as Cemil Aydin\u2019s The Idea \nof the Muslim World: A Global Intellectual \nHistory (Harvard UP, 2017).\n\nScholars and students alike, particularly \nthose with an interest in the history \n\nof ideas and memory studies, will find \nthis work intellectually engaging and \nhighly informative. It can be assigned in \nclassroom settings, especially at advanced \nundergraduate and graduate levels, across \na range of departments, including history, \nreligious studies, and literature. At its \ncore, Longing for the Lost Caliphate is \na timely and noteworthy book about the \ndevelopment and pull of the notion of the \ncaliphate on Muslim communities and \nIslamicate contexts over time, and is as \nrelevant to the twenty-first century world \nstage as ever.", "start_char_idx": 6185, "end_char_idx": 7471, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a21bbe74-5f70-4f2d-8dba-83a1e5a3781c": {"__data__": {"id_": "a21bbe74-5f70-4f2d-8dba-83a1e5a3781c", "embedding": null, "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7010", "node_type": "4", "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "hash": "4857efa489da0d6a220dce237c4536c86a31318f51666f7066dfc16d668ce404", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c1ec9179-bb66-40bd-824e-c6c7a1fd1a9f", "node_type": "1", "metadata": {"identifier": "alusur-7009", "author": "Adil, Sabahat F.", "title": "Mona Hassan, Longing for the Lost Caliphate: A Transregional History", "date": "2017-11-15", "file": "alusur-7009.pdf"}, "hash": "4b5a7d0c0d4376ff24afff0786529b396109f46904bda18355064e136efe919a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6e213f49-c53e-4345-8656-3170c72bbc8d", "node_type": "1", "metadata": {}, "hash": "656d03be1df20f65a0e559fff5c041623bcbb5c28c677ec66e6383ca3c3ab8e0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 213-218\n\nBook Review\n\nIn the year 400/1010, after more than three decades of toil, the poet Ab\u016b a l - Q \u0101 s i m  F i r d a w s \u012b  c o m p l e t e d  t h e \nsecond, and probably final, redaction of his \nSh\u0101hn\u0101mah.1 The work was begun around \n366/976\u20137, when the Samanid dynasty was \nstill nominally in power, but after 388/998 \na new empire, based in Ghaznah, came \nto control much of Iran and Central Asia \n(and beyond). The Ghaznavid ruler at this \ntime of expansion was Ma\u1e25m\u016bd ibn Seb\u00fck-\ntegin (r. 388\u2013421/998\u20131030), and he appar-\nently became the new dedicatee of the \nSh\u0101hn\u0101mah by default. As Firdaws\u012b revised \nand expanded his epic, he added a number \nof passages in praise of Ma\u1e25m\u016bd. This \nmuch is clear. But the question of what, if \n\n1.  Romanization of Persian and Arabic words \nin this review follows the Library of Congress \nstandard, with some exceptions for proper names \n(including Abolfazl Khatibi). Historical dates are \ngenerally given according to both the Islamic (AH) \nand Julian (CE) calendars. Please note that the \nEnglish translation of the book title provided above \nis taken from the back cover.\n\nanything, took place between the poet and \nhis assumed patron after the completion of \nthe work has been one of the longest-run-\nning controversies in Persian literary \nhistory.\n\nAccording to popular narratives that \ncan be traced back at least as far as the \nmid-twelfth century CE, Firdaws\u012b traveled \nto Ghaznah to present the Sh\u0101hn\u0101mah to \nMa\u1e25m\u016bd, with the understanding that \nthere would be a generous monetary \nreward. Unfortunately, as the story goes in \nits oldest documented version, there were \ncertain individuals at the Ghaznavid court \nwho disliked Firdaws\u012b, and they spoke \nto Ma\u1e25m\u016bd, a staunch orthodox Sunni, \nabout the poet\u2019s Shi\u02bfi (r\u0101fi\u017c\u012b) leanings and \nallegedly Mu\u02bftazil\u012b theological views. As a \nresult of this defamation, Ma\u1e25m\u016bd decided \nto grant Firdaws\u012b twenty thousand silver \ndirhams\u2014a paltry sum for a masterpiece \nof fifty thousand lines. Firdaws\u012b was so \noffended that he went straight to the \npublic bath, bought a beer, and gave away \nall of the money. He then fled Ghaznah for \n\nAbolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft? \nHajv\u2019n\u0101mah-i mans\u016bb bih Firdaws\u012b: Bar\u2019ras\u012b-yi ta\u1e25l\u012bl\u012b, ta\u1e63\u1e25\u012b\u1e25-i \nintiq\u0101d\u012b, va shar\u1e25-i bayt\u2019h\u0101 [Did Ferdowsi Satirize Mahmud of \nGhazni? The Satire Attributed to Ferdowsi: Analysis, Textual \nCriticism, and Commentary] (Tehran: Pard\u012bs-i D\u0101nish, 2016), \n226 pages. ISBN: 9786003000568, Price: $23.95 (Paperback).\n\nTheodore S. Beers \nUniversity of Chicago\n\n(tbeers@uchicago.edu)\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n214  \u2022  Theodore S. BeerS\n\nthe northwest, eventually seeking refuge \nat the court of the B\u0101vand dynasty in \n\u1e6cabarist\u0101n.", "start_char_idx": 47, "end_char_idx": 2799, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6e213f49-c53e-4345-8656-3170c72bbc8d": {"__data__": {"id_": "6e213f49-c53e-4345-8656-3170c72bbc8d", "embedding": null, "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7010", "node_type": "4", "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "hash": "4857efa489da0d6a220dce237c4536c86a31318f51666f7066dfc16d668ce404", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a21bbe74-5f70-4f2d-8dba-83a1e5a3781c", "node_type": "1", "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "hash": "835439e60c625cf5a957819849a3b9768e4ec7a4ed84372c5786edd729d400ca", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5b22a95e-6d0e-4eb7-bbe7-acd4da4fa19e", "node_type": "1", "metadata": {}, "hash": "3b3e851dead538f9d2a767544eb11de5a6479d57dd67afafe27ebb6fff84e649", "class_name": "RelatedNodeInfo"}}, "text": "Once there, the poet composed \na verse satire (hajv, hij\u0101\u02be, or hajv\u2019n\u0101mah) \nagainst Ma\u1e25m\u016bd, in which he lambasted \nthe king for his lack of appreciation \nfor a work as grand as the Sh\u0101hn\u0101mah. \nThe B\u0101vandid ruler, who was himself a \nvassal of the Ghaznavids, managed to \ndefuse the situation by paying Firdaws\u012b \nfor the hajv\u2019n\u0101mah and then expunging \nit. Only a few lines, we are told, survived \nin popular memory. Some time later, \nMa\u1e25m\u016bd realized that he had done wrong \nby Firdaws\u012b, and he sent a caravan bearing \na new, much larger gift. The poet died \nshortly before its arrival.\n\nThis is a remarkable tale, and again, it \nhas a long history. The earliest surviving \naccount of Firdaws\u012b\u2019s interaction with \nMa\u1e25m\u016bd (i.e., the one just summarized) \nis given in the Chah\u0101r maq\u0101lah of Ni\u1e93\u0101m\u012b \n\u02bfAr\u016b\u017c\u012b, a prose work written around \n551/1156 under Ghurid patronage.2 Ni\u1e93\u0101m\u012b \nclaims  to have received some of his \ninformation from the locals of N\u012bsh\u0101p\u016br, \nnear Firdaws\u012b\u2019s home city of \u1e6c\u016bs, during \na  v i s i t  i n  5 1 4 / 1 1 2 0 \u2013 2 1 .  I n  a  f u r t h e r \nindication of the currency of this story \nfrom a relatively early date, both Ni\u1e93\u0101m\u012b \nGanjav\u012b (d. ca. 605/1209) and Far\u012bd al-D\u012bn \n\u02bfA\u1e6d\u1e6d\u0101r (d. 618/1221) refer to Ma\u1e25m\u016bd\u2019s \nmistreatment of Firdaws\u012b at several points \nin their own narrative poems. Finally, and \nmost importantly, many manuscripts of \nthe Sh\u0101hn\u0101mah contain some version of \nthe hajv\u2019n\u0101mah, included either as part \nof an introduction to the work, or at the \nend as a kind of epilogue. This is where \n\n2.  See Edward G. Browne, Revised Translation of \nthe \u201cChah\u00e1r Maq\u00e1la\u201d (\u201cFour Discourses\u201d) of Ni\u1e93\u00e1m\u00ed-\ni-\u02bfAr\u00fa\u1e0d\u00ed of Samarqand (Cambridge, 1921), 54\u20139.\n\nthe problems begin; and the problems are \nnumerous and confounding.\n\nO u r  o l d e s t  e x t a n t  c o p i e s  o f  t h e \nSh\u0101hn\u0101mah date to the seventh/thirteenth \ncentury, meaning that the deepest layer \nof textual criticism is separated from the \nauthorship of the work by two hundred \nyears. 3 Whether or not Firdaws\u012b ever \nvisited Ghaznah, there was ample time for \nstories involving him and Ma\u1e25m\u016bd to be \ntold and retold\u2014as indeed seems to have \nhappened\u2014with the original truth of the \nmatter being difficult to recover. The text \nof the purported hajv\u2019n\u0101mah consists of \njust thirty or forty lines of poetry in some \nearly Sh\u0101hn\u0101mah manuscripts, while it \nruns to nearly one hundred and fifty lines \nin certain later codices. Throughout this \nrange, the variations between one copy \nand the next are often extensive. It is also \ndifficult to reconcile these presentations \nwith the account of Ni\u1e93\u0101m\u012b \u02bfAr\u016b\u017c\u012b, who, \nwriting in the 1150s, quoted what he \nclaimed were the only six surviving lines of \nFirdaws\u012b\u2019s diatribe against Ma\u1e25m\u016bd. How \nare we to explain the dramatic growth of \nthis poem, except as the result of a creative \nscribal tradition which, over the same \nperiod, increased the Sh\u0101hn\u0101mah\u2019s total \nsize by roughly twenty percent?", "start_char_idx": 2800, "end_char_idx": 5724, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5b22a95e-6d0e-4eb7-bbe7-acd4da4fa19e": {"__data__": {"id_": "5b22a95e-6d0e-4eb7-bbe7-acd4da4fa19e", "embedding": null, "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7010", "node_type": "4", "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "hash": "4857efa489da0d6a220dce237c4536c86a31318f51666f7066dfc16d668ce404", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6e213f49-c53e-4345-8656-3170c72bbc8d", "node_type": "1", "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "hash": "8b040bd2af9a921b1ece2ef99b97eaea1febbdf8ddf940adbcbd957a4f31efd2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5a493c5f-b801-4701-abbc-c3648399e399", "node_type": "1", "metadata": {}, "hash": "6adda70e93baf6cfa217dbb009f3489e934884784abf9f2e0bff8617b2ea3541", "class_name": "RelatedNodeInfo"}}, "text": "Looking \nclosely at any recension of the hajv\u2019n\u0101mah \n\n3.  There may be a few exceptions to this \nstatement, depending on how one views the \nearliest works that quote lines from Firdaws\u012b, such \nas the anonymous chronicle Mujmal al-tav\u0101r\u012bkh \nva al-qi\u1e63a\u1e63 (begun in 520/1126), and indeed the \nChah\u0101r maq\u0101lah. It is worth noting, however, that \nthese texts have also survived in significantly later \nmanuscripts. While external sources that discuss \nFirdaws\u012b and transmit segments of his work are \nclearly important, and provide some insight into \nthe early textual history of the Sh\u0101hn\u0101mah, the fact \nremains that we have nothing copied before the \nseventh/thirteenth century.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Abolfazl Khatibi\u2019s \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft? \u2022  215\n\nonly reveals further problems. Some lines \nappear to have been duplicated from \nthe body of the Sh\u0101hn\u0101mah. Others are \nstylistically inferior, their meaning difficult \nto parse. Still other lines have metrical \nfaults, or employ Arabic loanwords that \noccur nowhere else in Firdaws\u012b\u2019s \u0153uvre. \n(The Persian epic is famous for its small \nshare of Arabic-derived vocabulary.)\n\nFaced with such an array of historical \ndilemmas and textual inconsistencies \n(only a few of which have been mentioned \nhere), scholars of the Sh\u0101hn\u0101mah grew \nincreasingly skeptical about the legitimacy \nof the hajv\u2019n\u0101mah over the second half \nof the twentieth century. 4 This trend \nwent hand-in-hand with the process of \nestablishing critical editions of the epic\u2014\nfirst in Moscow by E. E. Bertels\u2019 team, and \nlater by Djalal Khaleghi-Motlagh and his \ncollaborators. In recent years, something \napproaching a consensus has developed \namong historians of Persian literature, that \nFirdaws\u012b may have gone to Ghaznah; that \nthere may have been some unpleasantness \nbetween him and Ma\u1e25m\u016bd; and that other \nparts of the traditional narrative, including \nthe composition of new verses against the \nruler, could reflect actual events; but that \nwe lack the necessary source material to \nsubstantiate these conjectures. More to \nthe point, the highly problematic nature \nof the hajv\u2019n\u0101mah as it occurs in different \nmanuscripts makes it difficult to imagine \nthat any version of the poem could be \nlabeled an authentic work of Firdaws\u012b. And \nso it was set aside. The careful methods \n\n4.  Several references on this topic are given \nby Djalal Khaleghi-Motlagh in two entries in \nEncyclop\u00e6dia Iranica: \u201cFerdowsi, Abu\u2019l-Q\u0101sem i. \nLife,\u201d and \u201cFerdowsi, Abu\u2019l-Q\u0101sem ii. Hajw-n\u0101ma.\u201d \nEarlier studies by Mu\u1e25ammad Am\u012bn Riy\u0101\u1e25\u012b and \nMa\u1e25m\u016bd Kh\u0101n Sh\u012br\u0101n\u012b are of particular importance.\n\nthat were used to produce scholarly \neditions of the Sh\u0101hn\u0101mah itself were \nnever applied to the hajv\u2019n\u0101mah.\n\nI t  i s  h e r e  t h a t  a n  i m p o r t a n t  n e w \nmonograph by Abolfazl Khatibi enters \nthe conversation. For the first time, a \nresearcher has collected a large number of \ncopies of the hajv\u2019n\u0101mah\u2014with a focus on \nearlier manuscripts, including those that \nform the basis of the Khaleghi-Motlagh \nedition\u2014and studied them in depth to \nsee what fresh insight can be gained. The \nshort title of the book is \u0100y\u0101 Firdaws\u012b \nMa\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "start_char_idx": 5725, "end_char_idx": 8916, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5a493c5f-b801-4701-abbc-c3648399e399": {"__data__": {"id_": "5a493c5f-b801-4701-abbc-c3648399e399", "embedding": null, "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7010", "node_type": "4", "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "hash": "4857efa489da0d6a220dce237c4536c86a31318f51666f7066dfc16d668ce404", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5b22a95e-6d0e-4eb7-bbe7-acd4da4fa19e", "node_type": "1", "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "hash": "b6717cd88c21adc886c206b775a9446346d118383935f61d1d5268e9d7a6ed43", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7766f0bf-e9c6-4aa3-982e-e7c2927b5807", "node_type": "1", "metadata": {}, "hash": "a9694cb637391cf7da3da08529d801b76c06bd9c2c84b1eaf643a5c90abc9474", "class_name": "RelatedNodeInfo"}}, "text": "or, in the \ntranslation provided on the back cover, \nDid Ferdowsi Satirize Mahmud of Ghazni? \nIn reality, only the first chapter (of four) \nis directly concerned with answering this \nquestion. Khatibi begins by explaining the \nproblem of the hajv\u2019n\u0101mah, after which he \noffers a concise but comprehensive review \nof prior scholarship. He then addresses the \nmatter of the poem\u2019s status at some length \n(pp. 28\u201370). The conclusion that Khatibi \nreaches is in line with the suspicions of \nmany Sh\u0101hn\u0101mah scholars; namely, that \nwhatever may have transpired between \nFirdaws\u012b and Ma\u1e25m\u016bd, we have no sound \nbasis on which to claim the authenticity of \nthe hajv\u2019n\u0101mah, whether by accepting one \nof the versions found in manuscripts, or by \ntrying to separate some \u201coriginal\u201d core of \nthe text from the accretions of the scribal \ntradition. Going perhaps a step further, \nKhatibi casts doubt on the idea that there \nwas ever a unified, substantial poem in \nwhich Firdaws\u012b denounced Ma\u1e25m\u016bd. Some \nof the early sources, such as the (Arabic) \n\u0100th\u0101r al-bil\u0101d of Zakar\u012by\u0101 ibn Mu\u1e25ammad \nQazv\u012bn\u012b (d. 682/1283), give the impression \nthat Firdaws\u012b composed a few lines out of \nfrustration at the ruler\u2019s failure to reward \nhim as he deserved. If this were true, then \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n216  \u2022  Theodore S. BeerS\n\nit probably would not make sense to refer \nto a hajv\u2019n\u0101mah in the first place.\n\nWhile Khatibi\u2019s verdict may not come \nas a surprise to specialists, he is obviously \nable to discuss the subject with greater \nauthority than earlier commentators, \nsince he has assembled all of the relevant \nsources. In critiquing the legitimacy of the \nhajv\u2019n\u0101mah, Khatibi emphasizes problems \nthat he organizes into six categories. First, \nthere is a relatively large number of Arabic \nwords in the hajv\u2019n\u0101mah, as compared to \nthe remainder of the Sh\u0101hn\u0101mah. This is \nmost striking in the later, larger versions \nof the poem; but even in the six lines \nprovided by Ni\u1e93\u0101m\u012b \u02bfAr\u016b\u017c\u012b, there are three \nloanwords\u2014ghamz, \u1e25ik\u0101yat, and \u1e25im\u0101yat\u2014\nthat cannot be found anywhere else in \nthe work of Firdaws\u012b. Second, Khatibi \nobserves a lack of \u201corganic connections\u201d \n(payvand\u2019h\u0101-yi and\u0101m\u2019v\u0101r) among the \nverses of the hajv\u2019n\u0101mah. In his view, \nthe text reads more like a patchwork of \nindividual lines drawn from various places. \nThird, on another point of style, Khatibi is \ncritical of the empty verbosity (i\u1e6dn\u0101b) of \nthe hajv\u2019n\u0101mah, which is especially clear \nin the way that certain passages were \nexpanded over time. Some of the later \ncopies have added lines that are little more \nthan lists of the kings whose stories are told \nby Firdaws\u012b. Fourth\u2014and here we come \nto an objectively severe problem\u2014many \nlines in the hajv\u2019n\u0101mah appear to have \nbeen copied or adapted from elsewhere \nin the Sh\u0101hn\u0101mah, and, in a few cases, \nfrom narrative poems by other authors. \nOne of the oldest versions, found in the \nCairo manuscript of 741/1340\u201341, includes \na line taken from the B\u016bst\u0101n (655/1257) \nof Sa\u02bfd\u012b! Fifth, Khatibi points out that \nthere are early Persian prose works, such \nas the R\u0101\u1e25at al-\u1e63ud\u016br (ca.", "start_char_idx": 8917, "end_char_idx": 12009, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7766f0bf-e9c6-4aa3-982e-e7c2927b5807": {"__data__": {"id_": "7766f0bf-e9c6-4aa3-982e-e7c2927b5807", "embedding": null, "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7010", "node_type": "4", "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "hash": "4857efa489da0d6a220dce237c4536c86a31318f51666f7066dfc16d668ce404", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5a493c5f-b801-4701-abbc-c3648399e399", "node_type": "1", "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "hash": "286d04172269dddf17d163d365b9941e9c3b9be9eccdb9d24d35705d877c883f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "18bebaa9-e5fc-44d2-894e-80e55da262fd", "node_type": "1", "metadata": {}, "hash": "44cde1cf1a77f107616deffc57c23ca134577c925d1baf90efc8681a7b5ab09e", "class_name": "RelatedNodeInfo"}}, "text": "601/1204\u20135) \n\nof Mu\u1e25ammad ibn \u02bfAl\u012b R\u0101vand\u012b, which \nt r a n s m i t  a  s u b s t a n t i a l  a m o u n t  o f \nFirdaws\u012b\u2019s poetry; but they do not quote \nany lines unique to the hajv\u2019n\u0101mah. \nSixth, and finally, there is the blatant (in \nKhatibi\u2019s estimation) technical and stylistic \nweakness (n\u0101\u02beustuv\u0101r\u012b) of much of the \npoem, particularly in later versions. It may \nbe that not all of these arguments will be \nequally persuasive for all readers, but, \ntaken together, they make it more difficult \nthan ever to accept the authenticity of the \nhajv\u2019n\u0101mah. And they stand beside the \nbadly disordered codicological situation, \nwhich is confronted in the next section of \nKhatibi\u2019s book.\n\nThe second chapter (pp. 71\u201386) provides \na concise guide to the early manuscripts \nthat contain the hajv\u2019n\u0101mah in one form \nor another, as well as an explanation of the \napproach taken by Khatibi in attempting \nto construct discrete recensions of the \npoem. He has made use of about twenty \nmanuscripts of the Sh\u0101hn\u0101mah, plus a \nfew ancillary sources. (For example, there \nis a jung, or book of miscellany, which \nincludes a hajv\u2019n\u0101mah of thirty-eight \nlines and may date to the first half of the \neighth/fourteenth century.) In all, Khatibi \nlists twenty-six copies, of which sixteen \nare considered \u201cprimary\u201d (a\u1e63l\u012b) for the \nrecensions to which they belong, while \nthe remainder are \u201csecondary\u201d (far\u02bf\u012b), \nused for corroboration and largely drawn \nfrom newer codices. It should be noted \nthat all of the oldest surviving manuscripts \nof the Sh\u0101hn\u0101mah have been considered, \nincluding those that were relied upon \nby Khaleghi-Motlagh and his colleagues. \nNot all of them contain a hajv\u2019n\u0101mah\u2014\nthe incomplete Florence manuscript of \n614/1217, for instance, seems to have \no f f e r e d  a  m o r e  p o s i t i v e  a c c o u n t  o f \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n Abolfazl Khatibi\u2019s \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft? \u2022  217\n\nFirdaws\u012b\u2019s rapport with Ma\u1e25m\u016bd\u2014but \nKhatibi has incorporated all available \nresources, with the result that his work \nwill pair nicely with the critical edition of \nthe Sh\u0101hn\u0101mah.\n\nIn the third chapter (pp. 87\u2013120), \nKhatibi\u2019s constructed recensions of the \nhajv\u2019n\u0101mah are presented. There are \nfour, in addition to the original six lines \ntransmitted by Ni\u1e93\u0101m\u012b \u02bfAr\u016b\u017c\u012b, and they \nmostly proceed in both chronological \norder and increasing size. (The correlation \nbetween the date of a manuscript and \nthe number of lines in its hajv\u2019n\u0101mah \nis unmistakable.) The first post-Ni\u1e93\u0101m\u012b \nrecension is labeled 1a; it consists of \nforty-four lines and is drawn from the \nintroductions of three manuscripts dating \nto the eighth/fourteenth century. Next is \nrecension 1b, which is clearly related but \nlarger, at seventy-nine lines; it is based \nprimarily on introductory material from \nfive manuscripts of the ninth and early \ntenth centuries AH. Recension 2 is quite \ndifferent; it comprises just thirty-two lines, \nsharing little with 1a or 1b, and it is sourced \nfrom the end of six manuscripts dating \nbetween the eighth and tenth centuries.", "start_char_idx": 12010, "end_char_idx": 15074, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "18bebaa9-e5fc-44d2-894e-80e55da262fd": {"__data__": {"id_": "18bebaa9-e5fc-44d2-894e-80e55da262fd", "embedding": null, "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7010", "node_type": "4", "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "hash": "4857efa489da0d6a220dce237c4536c86a31318f51666f7066dfc16d668ce404", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7766f0bf-e9c6-4aa3-982e-e7c2927b5807", "node_type": "1", "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "hash": "25a121db09b88df7cdd5caaa55e2661fb9af9bae41d6fdad5b20316dcb17a2b5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4066b15c-d1c9-4bdb-beae-84e0891d1aa2", "node_type": "1", "metadata": {}, "hash": "957dff87ceffe707a6cc348a0e96d034cf0803001aed5090ce2f541a6ce15a76", "class_name": "RelatedNodeInfo"}}, "text": "Finally, recension 3 is the longest, at 143 \nlines; it is based again on introductory \nsections, with four primary manuscripts \nf r o m  t h e  n i n t h ,  t e n t h ,  a n d  e l e v e n t h \ncenturies AH. The rough impression given \nby Khatibi\u2019s work is that one form of the \nhajv\u2019n\u0101mah evolved from the fragment \nquoted by Ni\u1e93\u0101m\u012b \u02bfAr\u016b\u017c\u012b (among other \nsources), growing progressively larger \ninto recensions 1a and 1b as part of the \nprefatory material often added to the \nSh\u0101hn\u0101mah. A separate textual tradition \nmay have given rise to recension 2, which \nis placed at the end of manuscripts and \nconsists of mostly new lines. (None of it \n\ncomes from Ni\u1e93\u0101m\u012b \u02bfAr\u016b\u017c\u012b.) Then, in later \ncodices, the hajv\u2019n\u0101mah continued to \ngrow, building upon all prior versions; and \nthis is what Khatibi designates recension 3.\n\nOf course, none of this is straightforward. \nAs Khatibi acknowledges, it is unusual \nto find any two early manuscripts in \nw h i c h  t h e  h a j v \u2019 n \u0101 m a h h a s  t h e  s a m e \nnumber of lines\u2014let alone that the text \nbe identical. The reader may be tempted \nto conclude that every copy represents \na recension unto itself. Again, however, \nKhatibi discusses these problems openly. \nHe is clear about his methods and his \nintent, and the resulting edition is a huge \nimprovement over what was previously \navailable. Most importantly, even if one \nwere to take issue with the form of these \ncomposite recensions\u2014and there is no \nneed to treat them as authoritative\u2014the \nvariations among manuscripts are listed. \nNow we know which lines are found in \nwhich copies of the hajv\u2019n\u0101mah, as well as \nthe broad arc of the poem\u2019s development \nover a few centuries.\n\nThe fourth chapter of the book (pp. \n121\u201372) is devoted to commentary on \nindividual lines (or groups of lines) from \neach recension. Potentially unfamiliar \nwords are defined; attempts are made to \nparse ambiguous phrases; material that \nseems to have been taken from the body \nof the Sh\u0101hn\u0101mah is traced back to its \nsources; etc. Khatibi also uses this chapter \nas a place to record additional lines that \noccur only in his \u201csecondary\u201d copies of the \nhajv\u2019n\u0101mah. (His stated goal is to document \nas much as possible from the manuscripts \nthat he consulted.) Following these notes, \nthe book ends with four shorter reference \nsections: a useful list of all of the lines in \nthe hajv\u2019n\u0101mah and where to find each \nof them in the recensions (pp. 173\u201394);", "start_char_idx": 15076, "end_char_idx": 17511, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4066b15c-d1c9-4bdb-beae-84e0891d1aa2": {"__data__": {"id_": "4066b15c-d1c9-4bdb-beae-84e0891d1aa2", "embedding": null, "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7010", "node_type": "4", "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "hash": "4857efa489da0d6a220dce237c4536c86a31318f51666f7066dfc16d668ce404", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "18bebaa9-e5fc-44d2-894e-80e55da262fd", "node_type": "1", "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "hash": "c09ff990eaefc586b4e77ad8f57ff77e876f14109966d3a5ef0e5e678a30e5d4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2093905b-a8f3-4645-be6e-5758a6327fe2", "node_type": "1", "metadata": {}, "hash": "12caeace324236cc39757702223bfaed98c6f931aac623e7074f83099457e2cb", "class_name": "RelatedNodeInfo"}}, "text": "173\u201394); \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n218  \u2022  Theodore S. BeerS\n\nphotographs of some of the manuscripts \n(195\u2013207); an index of proper names \n(208\u201315); and a bibliography (216\u201326).\n\nT h e r e  a r e  q u e s t i o n s  a b o u t  t h e \nhajv\u2019n\u0101mah that will probably continue to \nbe debated. For example, how should we \ndeal with lines that are strong, unique, and \nattested from an early date? Many copies \nof the poem begin with the following \nfamous statement: \u201cO Shah Ma\u1e25m\u016bd, \nconqueror of lands / If you fear no man, \nthen fear God!\u201d 5 Should we refuse to \nattribute such a line to Firdaws\u012b because \nit is part of a problematic whole? More \nbroadly, it is worth wondering about the \nprocess whereby recent scholarly editions \nof Persian classics have either excised or \nmodified passages that were widely known \nand beloved for ages in their previous, \nperhaps corrupted form. (Other examples \ninclude the introduction to the story of \nRustam and Suhr\u0101b in the Sh\u0101hn\u0101mah, \n\n5.  Ay\u0101 Sh\u0101h Ma\u1e25m\u016bd-i kishvar\u2019gush\u0101y / Zi-kas \ngar na-tars\u012b bi-tars az Khud\u0101y. See recensions 1a \nand 1b in Khatibi, pp. 88, 92. This line also occurs in \nrecension 3, albeit not at the beginning; see p. 115.\n\nand the opening lines of the Ma\u1e61nav\u012b of \nR\u016bm\u012b, d. 672/1273.) We might also ask \nwhat it means that popular narratives \nabout the conflict between Firdaws\u012b and \nMa\u1e25m\u016bd developed relatively soon after \nthe poet\u2019s death. Ni\u1e93\u0101m\u012b \u02bfAr\u016b\u017c\u012b claims to \nhave spoken about the issue with people \nin N\u012bsh\u0101p\u016br in 514/1120\u201321. The lore \nsurrounding Firdaws\u012b and his interactions \nwith the Ghaznavid court therefore seems \nto predate, by a considerable margin, \nour earliest extant manuscripts of the \nSh\u0101hn\u0101mah. How much can we confidently \nreject? But these are difficult questions that \nmay never be settled. For the time being, \nthe work of Abolfazl Khatibi represents a \nmajor step forward in our understanding \nof the hajv\u2019n\u0101mah. He has, with his edition, \ncarried out the one arduous task that was \nmost needed. This book deserves a place \non the shelf of anyone who cares about the \ntextual history of the Sh\u0101hn\u0101mah.", "start_char_idx": 17503, "end_char_idx": 19604, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2093905b-a8f3-4645-be6e-5758a6327fe2": {"__data__": {"id_": "2093905b-a8f3-4645-be6e-5758a6327fe2", "embedding": null, "metadata": {"identifier": "alusur-7012", "author": "Tolmacheva,  Marina ", "title": "Anna Dolinina", "date": "2017-11-15", "file": "alusur-7012.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7012", "node_type": "4", "metadata": {"identifier": "alusur-7012", "author": "Tolmacheva,  Marina ", "title": "Anna Dolinina", "date": "2017-11-15", "file": "alusur-7012.pdf"}, "hash": "475c7a85359d7601c7da21a70e379e87d8b8f41f3a032e4c71d5b29489131931", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4066b15c-d1c9-4bdb-beae-84e0891d1aa2", "node_type": "1", "metadata": {"identifier": "alusur-7010", "author": " Beers, Theodore S.", "title": "Abolfazl Khatibi, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "date": "2017-11-15", "file": "alusur-7010.pdf"}, "hash": "7fd1ffc3523dbee974db8fd8ce29247a0e390c5328e84b3a3a662f532a0214b9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8e2f95b5-b71d-4197-b3e4-e8c431ac2e3d", "node_type": "1", "metadata": {}, "hash": "08eed56e48c363bba7b9e91943de2028e5e4a6c19fb17d1fb33d84843a4fff88", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017): 225-228\n\nIn Memoriam\n\nAnnA DolininA  \n(12 MArch 1923\u201416 April 2017)\n\nAnna Arkadievna Iskoz-Dolinina, a prominent Russian and Soviet Arabist, was born into a family of \nwriters and educators. Her father, Arkady \nSem\u00ebnovich Iskoz-Dolinin, was a Leningrad \nState University professor, specializing \nin Dostoyevsky. One of her brothers was \na linguist, as was a cousin, while \u0430 sister-\nin-law was a writer and literature scholar. A \nnephew is a professor of Russian literature, \nwhile another nephew became a script \nwriter and film director. Her life spanned \na period of dramatic changes and tribula-\ntions in Russia and the Soviet Union. Born \nin Petrograd, which, after Lenin\u2019s death in \n1924, became Leningrad, she lived to see \nthe city regain its former name, St. Peters-\nburg. So also the university, with which \n\nall her adult life was connected: Leningrad \nState became St. Petersburg State Univer-\nsity (\u201cState\u201d had replaced \u201cImperial\u201d in the \nuniversity\u2019s name after the 1917 Bolshevik \nRevolution). Anna Dolinina\u2019s intention in \napplying to the University was to study \nGerman literature. WWII changed her \nplans. The siege of Leningrad (1941-1944) \nforced the evacuation of academic insti-\ntutions and civilian population to various \neastern destinations. The Dolinin family, \nwith parts of the University, ended up in \nTashkent. There, she became fascinated \nwith the Orient and developed an interest \nin Arabic literature. The leading Russian \nArabist of the time was Ignaty Krach-\nkovsky (Ignatii Iulianovich Krachkovskii, \n1883-1951). Krachkovsky, who survived the \n\n\n\n226  \u2022  MArinA TolMAchevA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nsiege in Leningrad, wore several hats. A full \nmember of the USSR Academy of Sciences, \nhe became head of the Arabic Cabinet in \nthe Oriental Institute of the Academy and \nthe Department of Arabic Philology at the \nUniversity. He presented her a copy of \nhis 1945 book, Among Arabic Manuscripts \n(\u201cNad arabskimi rukopisiami\u201d), with the \ninscription: \u201cTo Anna Dolinina in reward \nfor abandoning German studies. The \nAuthor, Ignatii Krachkovskii.\u201d \n\nThe meeting was fateful in a number \nof ways. Limited staffing in the post-war \nuniversity meant that Krachkovsky had \nto teach courses in Arabic as well as in \nclassical and modern Arab literature. \nAs a result, Dolinina was qualified, upon \ng r a d u a t i o n ,  t o  t e a c h  l a n g u a g e  a n d \nliterature courses as well. It was on his \nadvice that she chose to specialize in \nmodern Arab literature, then barely known \nin Russia. Dolinina\u2019s 1968 book, Ocherki \nistorii arabskoi\u0306 literatury novogo vremeni: \nEgipet i Sirii\ufe20a\ufe21: publit\ufe20s\ufe21istika 1870-1914 gg. \n(\u201cAn Historical Outline of Modern Arab \nLiterature: Journalism of 1870-1914 in \nEgypt and Syria\u201d) was followed in 1973 by \nOcherki istorii arabskoi\u0306 literatury novogo \nvremeni: Egipet i Sirii\ufe20a\ufe21: Prosvetitel\u2019skii \nroman 1870-1914 gg. (\u201cAn Historic al \nOutline of Modern Arab Literature: The \nEnlightenment Novel in Egypt and Syria, \n1870-1914\u201d).", "start_char_idx": 47, "end_char_idx": 3078, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8e2f95b5-b71d-4197-b3e4-e8c431ac2e3d": {"__data__": {"id_": "8e2f95b5-b71d-4197-b3e4-e8c431ac2e3d", "embedding": null, "metadata": {"identifier": "alusur-7012", "author": "Tolmacheva,  Marina ", "title": "Anna Dolinina", "date": "2017-11-15", "file": "alusur-7012.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7012", "node_type": "4", "metadata": {"identifier": "alusur-7012", "author": "Tolmacheva,  Marina ", "title": "Anna Dolinina", "date": "2017-11-15", "file": "alusur-7012.pdf"}, "hash": "475c7a85359d7601c7da21a70e379e87d8b8f41f3a032e4c71d5b29489131931", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2093905b-a8f3-4645-be6e-5758a6327fe2", "node_type": "1", "metadata": {"identifier": "alusur-7012", "author": "Tolmacheva,  Marina ", "title": "Anna Dolinina", "date": "2017-11-15", "file": "alusur-7012.pdf"}, "hash": "57d24214f0e79959010460052fe66894b77ce341f6fbb978cf4cba4d72315694", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3e6d9e2d-4376-4818-a746-c563398a7a92", "node_type": "1", "metadata": {}, "hash": "78e3af443cf6d8753a42b64f553112ab6c726e9b49d75477b53837ceb234feee", "class_name": "RelatedNodeInfo"}}, "text": "She also became a translator \no f  K h a l i l  J i b r a n  a n d  A m e e n  R i h a n i , \npublished a volume of Rihani\u2019s Selected \nWorks (\u201cIzbrannoe\u201d) in 1988, and wrote \nabout the reception of Russian literature  \nin the Arab world.\n\nD o l i n i n a  w a s  n o t  K r a c h k o v s k y \u2019 s \nfavorite student, but she became his \nf i r s t  b i o g r a p h e r .  T h e  p u b l i c a t i o n  o f \nNevol\u2019nik dolga (\u201cPrisoner of Du t y , \u201d \n1994) brought her profound recognition \n\ni n  R u s s i a n  a c a d e m i c  c i r c l e s .  B e y o n d \nextensive archival research and personal \ninterviews with Krachkovsky\u2019s widow, \nVera Aleksandrovna Krachkovskaia, the \nbook painstakingly presented the tableau \nof Soviet intellectual life in the years \nwhen everything \u201cforeign\u201d was alien, and \nanything to do with religion suspect. In \nfact, Krachkovsky was publicly accused \nby another Soviet Arabist of admiring \na \u201cfeudal\u201d culture. Loyal to the Soviet \nregime, he nevertheless possessed enough \ncivil courage to support the research of \nhis arrested or exiled students, publish \ntheir dissertations (Kovalevsky), and hire \nthem upon their release (Shumovsky). \nAppropriately, in 2010, Anna Arkadievna \nbecame the first recipient of the memorial \nKrachkovsky Medal, established by the \nOriental Institute of the Russian Academy \nof Sciences (RAN). In 2015, she was finally \nable to bring out a volume of Krachkovsky\u2019s \nlargely unpublished \u201cWorks on the History \nand Philology of the Christian Orient\u201d \n(Trudy po istorii i filologii khristianskogo \nVostoka).\n\nDolinina\u2019s professional life centered on \nteaching Arabic literature in the very same \nDepartment of Arabic Philology where \nshe graduated in 1949. For 50 years after \ncompleting her graduate studies in 1953, \nshe taught generations of students, some of \nwhom became university faculty, academic \nresearchers, professional translators and \ninterpreters or diplomats. It was as a \nbeginning student at Leningrad State, in \nthe Oriental Faculty, that I first met Anna \nArkadievna in 1960. Given the curriculum \nset in the 1950s, she would have been my \ninstructor in one of the senior \u201cModern \nArabic Literature\u201d courses, because my \nmajor was History of Arab Countries. But \nin 1960, things were changing in Soviet \n\nhttp://www.worldcat.org/oclc/22497726\nhttp://www.worldcat.org/oclc/22497726\nhttp://www.worldcat.org/oclc/22497726\nhttp://www.worldcat.org/oclc/22497726\nhttp://www.worldcat.org/oclc/22497726\nhttp://www.worldcat.org/oclc/22497726\nhttp://www.worldcat.org/oclc/936199810\nhttp://www.worldcat.org/oclc/936199810", "start_char_idx": 3079, "end_char_idx": 5666, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3e6d9e2d-4376-4818-a746-c563398a7a92": {"__data__": {"id_": "3e6d9e2d-4376-4818-a746-c563398a7a92", "embedding": null, "metadata": {"identifier": "alusur-7012", "author": "Tolmacheva,  Marina ", "title": "Anna Dolinina", "date": "2017-11-15", "file": "alusur-7012.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7012", "node_type": "4", "metadata": {"identifier": "alusur-7012", "author": "Tolmacheva,  Marina ", "title": "Anna Dolinina", "date": "2017-11-15", "file": "alusur-7012.pdf"}, "hash": "475c7a85359d7601c7da21a70e379e87d8b8f41f3a032e4c71d5b29489131931", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8e2f95b5-b71d-4197-b3e4-e8c431ac2e3d", "node_type": "1", "metadata": {"identifier": "alusur-7012", "author": "Tolmacheva,  Marina ", "title": "Anna Dolinina", "date": "2017-11-15", "file": "alusur-7012.pdf"}, "hash": "5c54e00ea6e8d16ae653215dde94c091b3e4a8b515ca5ab7d048c9529ac99597", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9ba43bb2-544d-4906-80bb-adb7d8e1ea09", "node_type": "1", "metadata": {}, "hash": "4b361bab22bad2518da5a4c535afae30e68dfdb4c527d32cc1650a84503291b2", "class_name": "RelatedNodeInfo"}}, "text": "In Memoriam: Anna Dolinina (1923\u20142017)  \u2022  227\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\n\u201cOriental Studies.\u201d Soviet influence was \ngrowing in the Near East, and the Oriental \nFaculty was charged by the Ministry of \nHigher Education to begin training Arabic \nmilitary interpreters. This meant that \nthe usual enrollment limit of one section \nof six (!) Arabic majors was raised to two \nsections. As a result, there was a sudden \nshortage of qualified Arabic instructors, \nand Associate Professor Dolinina, who \npreviously only taught literature courses, \nbecame the Arabic instructor for freshman \nmajors in the history of the Near East. \n\nIn the 2016 Festschrift from her loving \nstudents and colleagues, Podarok uch\u00ebnym \ni uteshenie prosveshch\u00ebnnym (\u201cA Gift \nto the Learned and Consolation for the \nEnlightened\u201d), numerous contributions \nrefer to Dolinina\u2019s intellectual generosity, \nwry sense of humor, and demanding \nyet tactful treatment of students. Some \nauthors reminisce about reading medieval \n\nA r a b i c  p r o s e  w i t h  h e r  o r  s t r u g g l i n g \nwith translations of classical poetry; \na few contributed their own poetry. \nP a r a d o x i c a l l y ,  a l t h o u g h  I  b e c a m e  a \nmedievalist and while Dolinina developed, \nin effect, a second career translating \nclassical Arabic literature, we \u201cHistorians\u201d \nnever took a class in pre-modern Arabic \nliterature with Anna Arkadievna and \nwere long gone when her remarkable \ntranslator\u2019s gift became a boon to the \nreading public. My friendship with her \ndeveloped in later years, when we met as \nprofessionals linked by warm memories \nand continuing interest in the health of \nArabic studies in Leningrad/St. Petersburg. \n\nIt was at the Third All-Union Conference \nof Arabists (Erevan, 1969), which we both \nattended with other Arabists based in \nLeningrad, that Anna Arkadievna met the \nMoscow Arabist V. M. Borisov (1924-1987), \nwith whom she embarked upon a project \n\nThe 2016 Podarok uch\u00ebnym i uteshenie prosveshch\u00ebnnym (\u201cA Gift to the Learned and \nConsolation for the Enlightened\u201d)", "start_char_idx": 5669, "end_char_idx": 7724, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9ba43bb2-544d-4906-80bb-adb7d8e1ea09": {"__data__": {"id_": "9ba43bb2-544d-4906-80bb-adb7d8e1ea09", "embedding": null, "metadata": {"identifier": "alusur-7012", "author": "Tolmacheva,  Marina ", "title": "Anna Dolinina", "date": "2017-11-15", "file": "alusur-7012.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7012", "node_type": "4", "metadata": {"identifier": "alusur-7012", "author": "Tolmacheva,  Marina ", "title": "Anna Dolinina", "date": "2017-11-15", "file": "alusur-7012.pdf"}, "hash": "475c7a85359d7601c7da21a70e379e87d8b8f41f3a032e4c71d5b29489131931", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3e6d9e2d-4376-4818-a746-c563398a7a92", "node_type": "1", "metadata": {"identifier": "alusur-7012", "author": "Tolmacheva,  Marina ", "title": "Anna Dolinina", "date": "2017-11-15", "file": "alusur-7012.pdf"}, "hash": "c3fd122de88239cbbdd3957a0ccbc36104eb66b5f778d30ca650eee223e184cc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d8a76084-2e09-4a90-9dfa-5fd6112f642c", "node_type": "1", "metadata": {}, "hash": "5e6034d9ee061a00b63c850e3621f02197f3a35ba7bdaad61f30a281bd6abaa8", "class_name": "RelatedNodeInfo"}}, "text": "228  \u2022  MArinA TolMAchevA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 25 (2017)\n\nthat became her crowning achievement. \nBorisov was a lexicologist, translator and \naphorist, and he cherished the ambition \nof rendering into Russian the Maqamat \nof al-Hariri, never before translat ed \ninto Russian in full or from the Arabic \noriginal. Joining forces, they produced a \nvolume of forty maqamas in 1978 and \nthen of all fifty in 1987. In 1999, Dolinina \npublished the Maqamat of al-Hamadhani \n(with Z.M. Auezova). These extraordinary \nt r a n s l a t i o n s  e n t e r t a i n  t h e  r e a d e r  i n \nrhymed prose for saj\u02bf and in verse for \npoetic passages. Dolinina also produced \nthe first Russian poetic translations of the \nMu\u02bfallaqat, included in the 1983 anthology \nAraviiskaia starina: Iz drevnei arabskoi \np o e z i i  i  p r o z y  ( \u201c A r a b i a n  A n t i q u i t y : \nSelected ancient Arab poetry and prose\u201d), \nwhich also contains the first Russian \n\ntranslation of the Ayyam al-\u02bfArab by one \nof Dolinina\u2019s former students Vladimir \nPolosin.1 In her Introduction, Dolinina \nexplains the methodology and stylistics of \nproducing a readable translation for the \ncontemporary reader and tabulates the \nmetre equivalents and rhyme and rhythm \nvariations of Arabic and Russian poetry. \nIn recognition of these sustained efforts, \nDolinina became the first Russian scholar \nto be awarded the King \u02bfAbdallah bin \u02bfAbd \nal-\u02bfAziz International Prize for Translation \n(2012). Her other awards include the 1999 \naward of the honorific title, The Merited \nWorker of Higher Education of the Russian \nFederation (Zasluzhennyi rabotnik vysshei \nshkoly Rossiiskoi Federatsii) and the 2013 \nmedal \u201cFor Spiritual Unity\u201d from the \nSpiritual Administration of Muslims of the \nRussian Federation.\n\n1.  On Polosin\u2019s work see D.J. Stewart, \u201cScholarship \non the Fihrsit of Ibn al-Nadim: The Work of Valeriy \nV. Polosin,\u201d Al-\u02bfUsur al-Wusta 18.1 (April 2006), 8-13.\n\n\u2014 Marina Tolmacheva  \nWashington State University\n\n(tolmache@wsu.edu)\n\nhttp://islamichistorycommons.org/mem/wp-content/uploads/sites/55/2016/11/UW-18-1-2006.pdf\nmailto:tolmache%40wsu.edu?subject=", "start_char_idx": 7728, "end_char_idx": 9851, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d8a76084-2e09-4a90-9dfa-5fd6112f642c": {"__data__": {"id_": "d8a76084-2e09-4a90-9dfa-5fd6112f642c", "embedding": null, "metadata": {"identifier": "alusur-7015", "author": "Bulliet, Richard W. ", "title": "Remarks by the Recipient of the 2015 MEM Lifetime Achievement Award ", "date": "2016-11-15", "file": "alusur-7015.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7015", "node_type": "4", "metadata": {"identifier": "alusur-7015", "author": "Bulliet, Richard W. ", "title": "Remarks by the Recipient of the 2015 MEM Lifetime Achievement Award ", "date": "2016-11-15", "file": "alusur-7015.pdf"}, "hash": "3112b9df5339c09799779537991b27c444224a543671d688cd2ac37de3b8e56c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9ba43bb2-544d-4906-80bb-adb7d8e1ea09", "node_type": "1", "metadata": {"identifier": "alusur-7012", "author": "Tolmacheva,  Marina ", "title": "Anna Dolinina", "date": "2017-11-15", "file": "alusur-7012.pdf"}, "hash": "c0325a1986c17e6135f5bfa2d62a880cb1c13a6df6a3b31a2da431381d4df373", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ed9577d5-c94a-4fa1-96bf-72b5145b7b9c", "node_type": "1", "metadata": {}, "hash": "db546d0d5f1e3333e6cdf56f170272794dc984641ce1e24c7faaf0265d85d762", "class_name": "RelatedNodeInfo"}}, "text": "MEM Awards\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): iii-vi\n\nI enrolled in Professor Giles Constable\u2019s seminar in twelfth-century European history in 1962, my first year of graduate \nstudy at Harvard. He told us to select a \ncartulary, which he told us was a term for \na collection of medieval documents. We \nwere to write a paper based on what we \nfound there. I selected the cartulary of \nthe Guillem family, the lords of Montpel-\nlier in southern France. I realized, given \nmy haphazard memory of the Latin I had \ntaken in high school, that I could not \nexpect to read most of the documents. But \nI noticed that each document ended with a \nseries of names of witnesses, and, the more \nimportant the document, the longer the \nlist. Moreover, the names often included \nthe witness\u2019 occupation and the name of \nhis father. So I made the study of major \nwitness families over a sequence of gener-\nations the core element of my paper.\n\nThree years later, I decided to write \nmy doctoral dissertation on medieval \nNishapur, partly because my dissertation \ndirector, Professor George Makdisi, did \n\nnot know or care much about the history \nof Iran. Professor Richard N. Frye, who \nwould become the second reader of my \ndissertation, supplied me with manuscripts \no f  t h e  b i o g r a p h i c a l  d i c t i o n a r i e s  o f \nNishapur. The longest assemblage of \nnames, however, was in a manuscript \nthat was little more than an index of \nwhat had originally been a multi-volume \nwork by al-\u1e24\u0101kim al-Bayyi\u02bf al-Nays\u0101b\u016br\u012b. \nSo I had the full names, but no additional \ninformation about most of the individuals. \nIt felt like a return to the witness lists in \nthe Guillems cartulary.\n\nB y  c h a n c e ,  d u r i n g  t h e  p r e c e d i n g \nsummer, my father, an electrical engineer, \nhad enlisted my services gluing ads for \nelectronic parts onto cards so that he \ncould easily access items he might need. \nThese were Royal-McBee Keysort cards, \nwhich had holes all around the sides. I \nnever learned how my father coded and \nused the cards, but it occurred to me that \nif I copied every Nishapur biography onto \nsuch a card, I could code salient pieces of \n\nRemarks by the Recipient of the 2015 MEM Lifetime Achievement Award  \n\nGiven at the Annual Meeting of Middle East Medievalists  \n\n(Denver, 21 November 2015)\n\nRichard W. Bulliet \nColumbia University\n\n(rwb3@columbia.edu)", "start_char_idx": 43, "end_char_idx": 2409, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ed9577d5-c94a-4fa1-96bf-72b5145b7b9c": {"__data__": {"id_": "ed9577d5-c94a-4fa1-96bf-72b5145b7b9c", "embedding": null, "metadata": {"identifier": "alusur-7015", "author": "Bulliet, Richard W. ", "title": "Remarks by the Recipient of the 2015 MEM Lifetime Achievement Award ", "date": "2016-11-15", "file": "alusur-7015.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7015", "node_type": "4", "metadata": {"identifier": "alusur-7015", "author": "Bulliet, Richard W. ", "title": "Remarks by the Recipient of the 2015 MEM Lifetime Achievement Award ", "date": "2016-11-15", "file": "alusur-7015.pdf"}, "hash": "3112b9df5339c09799779537991b27c444224a543671d688cd2ac37de3b8e56c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d8a76084-2e09-4a90-9dfa-5fd6112f642c", "node_type": "1", "metadata": {"identifier": "alusur-7015", "author": "Bulliet, Richard W. ", "title": "Remarks by the Recipient of the 2015 MEM Lifetime Achievement Award ", "date": "2016-11-15", "file": "alusur-7015.pdf"}, "hash": "9406ed56747ef65c0f8ddef58ff350065ebc6d7285a76bbe9ad15567df683d71", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "90adcd8b-1bd2-4cf0-bf05-ce71635b56a8", "node_type": "1", "metadata": {}, "hash": "fa4bca55953941266c9001b9e33cb7c609db5dec40976456f595e79c1775bf71", "class_name": "RelatedNodeInfo"}}, "text": "iv  \u2022  RichaRd W. Bulliet\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\ninformation by turning holes into notches \nwith a special punch. When I wanted to \nretrieve some bit of information, I simply \nhad to run a knitting needle through \na stack of cards, and the ones that had \nnotches instead of holes fell out.\n\nComputers, at that point, were still in a \nprimitive stage but even if I had had access \nto a mainframe and knew how to use it, it \nwould have required me to transliterate the \nArabic into Latin letters. With the Keysort \ncards, I could copy the Arabic onto the \ncard and not worry about transliteration. \nWhen I had finished copying and coding, \nI had thousands of cards that could be \nrearranged in any pattern I chose by the \napplication of my knitting needle. Today, \nhalf a century later, I still use the cards to \nfollow up on new thoughts as they occur \nto me. Without really intending it, in other \nwords, I had created a large searchable \ndatabase at a time when no one else was \ndoing that sort of thing.\n\nP r o f e s s o r  M a k d i s i ,  w h o  h a d  t a k e n \nover thesis direction in Islamic studies \nat Harvard after Professor H.A.R. Gibb \nsuffered a stroke, never asked me how \nor what I was doing, nor did he express \nmuch interest in my work. We disagreed \nrepeatedly on the origin of the madrasa, \nme favoring Khurasan and he insisting \non Baghdad. Looking back, I realize that \nGibb\u2019s forced retirement and Makdisi\u2019s \nunexpected succession as advisor created \nthe opportunity for me to follow my own \ninclinations and devise my own research \ntechniques.\n\nN o t  h a v i n g  a  m e n t o r ,  o r  e v e n  a \nprofessor particularly interested in my \nresearch, would work to my disadvantage \nat critical points in the coming years. \nBut the privilege of working entirely \non my own, both methodologically and \n\nsubstantively, made up for those difficult \nmoments. I was to make use of my cards \nand the coding system, which I extended \nto Isfahan and Jurjan, to write four books \nand a dozen articles.\n\nIt was in the summer of 1967, after \nreturning home to Rockford, Illinois after \nan invaluable summer seminar at the \nAmerican Numismatic Society, that I found \nmyself drawing a blank when trying to \nremember the classical Arabic word for \nwheel. At first I was irritated at forgetting \nsuch a basic word, but then I thought \nthat perhaps I had never encountered the \nword. How could that be? It then occurred \nto me that perhaps there had been no \nwheeled transport in the medieval Middle \nEast (hence no formal term). But since \noxcarts and chariots were well attested in \nantiquity, that would mean that the wheel \nhad been abandoned sometime before the \nArab conquests.\n\nI  s h a r e d  t h e  s u s p i c i o n  t h a t  I  w a s \nonto something important with a senior \ncolleague at Harvard. He replied that, \nwere he not a friend, he would have stolen \nthe idea. Thank goodness for friendship. \nI wrote an article arguing that wheeled \ntransport had indeed been abandoned in \nfavor of a more efficient means of hauling \nheavy loads in the form of the pack camel. \nTo explain how this occurred as it did, \nI reconstructed a history of camel use \nbased primarily on the evolution of saddle \ndesign.\n\nJust as the Keysort cards on Nishapur \nkept me focused on the quantifiable aspects \nof Arabic biographical dictionaries, The \nCamel and the Wheel propelled me into a \nbroader study of animal domestication and \nthe technology of transportation. Hunters, \nHerders, and Hamburgers: The Past and \nFuture of Human-Animal Relationships and", "start_char_idx": 2413, "end_char_idx": 5976, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "90adcd8b-1bd2-4cf0-bf05-ce71635b56a8": {"__data__": {"id_": "90adcd8b-1bd2-4cf0-bf05-ce71635b56a8", "embedding": null, "metadata": {"identifier": "alusur-7015", "author": "Bulliet, Richard W. ", "title": "Remarks by the Recipient of the 2015 MEM Lifetime Achievement Award ", "date": "2016-11-15", "file": "alusur-7015.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7015", "node_type": "4", "metadata": {"identifier": "alusur-7015", "author": "Bulliet, Richard W. ", "title": "Remarks by the Recipient of the 2015 MEM Lifetime Achievement Award ", "date": "2016-11-15", "file": "alusur-7015.pdf"}, "hash": "3112b9df5339c09799779537991b27c444224a543671d688cd2ac37de3b8e56c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ed9577d5-c94a-4fa1-96bf-72b5145b7b9c", "node_type": "1", "metadata": {"identifier": "alusur-7015", "author": "Bulliet, Richard W. ", "title": "Remarks by the Recipient of the 2015 MEM Lifetime Achievement Award ", "date": "2016-11-15", "file": "alusur-7015.pdf"}, "hash": "252b918bf376c518d2a39ae7ee983bc092698a994b719131e719239ce7799d5f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac1b0757-876f-4264-a444-6eb9e4b39607", "node_type": "1", "metadata": {}, "hash": "c4046976182ce87e30744acc967465a4fd2fd7aeb4172aee5e6b7c377bd818e5", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Remarks by the Recipient of the 2015 MEM Lifetime Achievement Award  \u2022  v \n\nThe Wheel: Inventions and Reinventions \nwere the books that summarized my \nthoughts in these two areas. In Cotton, \nClimate, and Camels in Early Islamic Iran: \nA Moment in World History, I combined \ntechnology, camels, and the quantitative \napproach that I had pioneered in writing \nabout Nishapur. I also published a number \nof articles on these subjects.\n\nA t  t h i s  p o i n t ,  i t  s e e m s  p r o p e r  t o \nnote that in pursuing these two widely \ndiverse areas of research, I had departed \nirrevocably from the sort of Islamic studies \nI had been trained to carry out. By 1976, \nwhen I arrived at Columbia University, I \nhad come to see classical Oriental studies \nas a scholarly enterprise that was long on \npainstaking perusal of classical texts but \nshort on innovative thought. I benefited \nfrom the works of the Orientalists, of \ncourse, but quantitative history and the \nhistory of technology were wide open \nfields where I could ask new and important \nquestions and hope to find answers.\n\nThe positive side of my pre-Columbia \nresearch and teaching was the freedom \nI had to go my own way. The negative \nside was the lack of mentorship and an \nawareness that the work I was publishing \ndid not appeal to other scholars in the \nfield. A member of the Columbia search \ncommittee who opposed my hire wrote in a \nprivate communication I happened across: \n\u201cBulliet has never written any real history \nand probably never will.\u201d Fortunately, the \nsearch committee as a whole disagreed. As \nfor the dissenting opinion, it may not have \nbeen so far off for the time period. I find it \nironic that my work is cited far more often \ntoday, when I am 75 years old, than it was \nin the twentieth century.\n\nI resolved, on undertaking graduate \ninstruction at Columbia, that my students \n\nwould have carte blanche to follow their \nown inclinations in terms of subject \nmatter and methodology, but that I would \nprovide them with strong and active \nmentorship. I believe I have lived up to \nboth commitments, but one consequence \nhas been that I seldom schooled anyone \nin my approach to quantitative history, \nanimal history, or history of technology. Of \nthe forty-five doctoral theses that I have \nsupervised at Columbia, about half dealt \nwith topics before 1700 and half with later \nperiods of history.\n\nWorld history was a different story. \nI became an enthusiastic advocate. My \ninvolvement began in the 1970s in a still-\nborn project to coauthor a world history \ntextbook. The cash advance made the \neffort worthwhile, but the main payoff \ncame when world history took off as a \nrobust new disciplinary subfield in the \n1980s.\n\nThe failed project had given me the \nexperience to make the most of this trend. \nA successful co-authored textbook, The \nEarth and Its Peoples: A Global History, \nprovided tangible success. But I also \ncame up with the idea of a history of the \ntwentieth century that would be topical \nand global rather than a rehash of World \nWar I, the Great Depression, World War II, \nand the Cold War. The Columbia History of \nthe Twentieth Century did not sell many \ncopies, but it was a tremendously exciting \nproject. Subsequently, I made a more \nstrenuous effort to school my students on \nglobal history than I ever had on Nishapur, \ncamels, or wheels.\n\nSince my work did not fit the mold of \nold school Orientalism, I did not get carried \naway by the arguments for and against \nthe celebrated redefinition of Orientalism \ndeveloped by Edward Said, my colleague at", "start_char_idx": 5981, "end_char_idx": 9581, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac1b0757-876f-4264-a444-6eb9e4b39607": {"__data__": {"id_": "ac1b0757-876f-4264-a444-6eb9e4b39607", "embedding": null, "metadata": {"identifier": "alusur-7015", "author": "Bulliet, Richard W. ", "title": "Remarks by the Recipient of the 2015 MEM Lifetime Achievement Award ", "date": "2016-11-15", "file": "alusur-7015.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7015", "node_type": "4", "metadata": {"identifier": "alusur-7015", "author": "Bulliet, Richard W. ", "title": "Remarks by the Recipient of the 2015 MEM Lifetime Achievement Award ", "date": "2016-11-15", "file": "alusur-7015.pdf"}, "hash": "3112b9df5339c09799779537991b27c444224a543671d688cd2ac37de3b8e56c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "90adcd8b-1bd2-4cf0-bf05-ce71635b56a8", "node_type": "1", "metadata": {"identifier": "alusur-7015", "author": "Bulliet, Richard W. ", "title": "Remarks by the Recipient of the 2015 MEM Lifetime Achievement Award ", "date": "2016-11-15", "file": "alusur-7015.pdf"}, "hash": "ed8c07daf3b1457fe82592faf9d1c8bba730eaf14665af6fc1ba6870719ec394", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d6daa99c-98c6-4586-b9db-ac7573097400", "node_type": "1", "metadata": {}, "hash": "814cb5fd78462d80b778628e72e67d0a3a201fa444bcac8043c1f8b3071e5ad2", "class_name": "RelatedNodeInfo"}}, "text": "vi  \u2022  RichaRd W. Bulliet\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nColumbia. Nevertheless, the dozen years I \nspent directing the university\u2019s Middle East \nInstitute tarred me with the Orientalist \nbrush. Said\u2019s strongest supporters felt that \nuniversities had no legitimate business \nstudying policy matters or interacting with \noff-campus political and business entities. \nTo their way of thinking, Middle East Area \nStudies was a tool for turning universities \ninto havens of American neo-imperialism. \nTheir hostility led to my removal from the \ndirectorship of the Middle East Institute \nin 2000. Though heartbreaking at the \ntime, it freed me to do more writing and \nresearch. I also decided, before anyone had \nthought up the acronym MOOC (Massive \nOpen Online Course), to archive the final \npresentations of my standard lecture \ncourses and make them available for free \non the Internet.\n\nLooking back over my Middle East \ncareer, from first entering a classroom to \nhear Professor Robert Bellah lecture on \n\nIslamic Institutions in 1959 to the present \nday, I have few regrets concerning the \nlines of inquiry that I chose to pursue. \nBut I do regret that the fields of Islamic \nStudies and Middle Eastern History have \nchanged so little from where they were \nwhen I started out. True, tens of thousands \nof books have been authored, and no one \ntoday can possibly hope to keep up with \nthese fields as they could in the 1960s. \nBut the innovative methodologies that \nare showing such promise in the study \nof most other parts the world, such as \nquantitative history, climate history, and \nmaterial history in general, are still little \nexplored with respect to the Middle East. \nThe Saidian attempt to slay the dragon \nof Orientalism produced a maelstrom of \ncontroversy, but it failed to open up viable \nalternative ways of doing business.\n\nAlas, what failed to kill Orientalism has \nmade it stronger.", "start_char_idx": 9586, "end_char_idx": 11488, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d6daa99c-98c6-4586-b9db-ac7573097400": {"__data__": {"id_": "d6daa99c-98c6-4586-b9db-ac7573097400", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac1b0757-876f-4264-a444-6eb9e4b39607", "node_type": "1", "metadata": {"identifier": "alusur-7015", "author": "Bulliet, Richard W. ", "title": "Remarks by the Recipient of the 2015 MEM Lifetime Achievement Award ", "date": "2016-11-15", "file": "alusur-7015.pdf"}, "hash": "04693945c21a03c43b301578d2147f00befe0523012e6e0c7a165657fee9806a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f12891e0-85ea-4c77-8c06-b2247a6f6dce", "node_type": "1", "metadata": {}, "hash": "d71ee561686aff284abb8c852cbd008d1ff8aaff26a21ff977da3a7b565a8308", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 1-14\n\nScholarship on the rise of Islam routinely translates the Arabic word fat\u1e25 (pl. fut\u016b\u1e25),1 when used in the context of the first expansion of the Believers\u2019 movement, as \u201cconquest.\u201d2 In this, it follows classical Arabic usage, which offers \u201cconquest\u201d as \none of the secondary meanings of fat\u1e25, and used the term to refer to that extensive genre \nof accounts--called the fut\u016b\u1e25 literature--that described the Islamic state\u2019s seemingly \ninexorable expansion during its first century or so.3 From classical Arabic, the term was \n\n1.  I am grateful to Carel Bertram, George Hatke, Ilkka Lindstedt, Jens Scheiner, and especially UW\u2019s \nanonymous reviewers for many helpful comments on the draft of this article. \n\n2.  Several other scholars have discussed the meanings of the word fat\u1e25. See in particular Rudi Paret, \n\u201cDie Bedeutungsentwicklung von arabisch fat\u1e25,\u201d in J. M. Barral (ed.), Orientalia Hispanica sive studia F. M. \nPareja dicata (Leiden: E.J. Brill, 1974), I, 537-41; G. R. Hawting, \u201cal-\u1e24udaybiyya and the conquest of Mecca. \nA reconsideration of the tradition about the Muslim takeover of the sanctuary,\u201d JSAI 8 (1986), 1-23; Hani \nHayajneh, \u201cArabian languages as a source for Qur\u02be\u0101nic vocabulary,\u201d in Gabriel Said Reynolds (ed.), New \nPerspectives on the Qur\u2019\u0101n. The Qur\u2019\u0101n in its historical context, 2 (Abingdon and New York: Routledge, 2011), \n117-146, at p. 144 on f-t-\u1e25; and Chase F. Robinson, \u201cConquest,\u201d in Encyclopaedia of the Qur\u02be\u0101n. General Editor: \nJane Dammen McAuliffe, Brill Online 2015. Referenced 25 February 2015. In the nature of things, there is much \noverlap in the discussion among these four articles and the present one. \n\n3.  On the fut\u016b\u1e25 literature, see Albrecht Noth and Lawrence I. Conrad, The Early Arabic Historiographical \n\nArabic Fat\u1e25 as \u2018Conquest\u2019  \nand its Origin in Islamic Tradition1\n\nFRed M. donneR\nThe Oriental Institute \n\nThe University of Chicago\n\n(f-donner@uchicago.edu)\n\nAbstract\n\nThe Arabic  term fat\u1e25 (pl. fut\u016b\u1e25) is often translated as  \u201cconquest,\u201d but this meaning is not intrinsic to \nthe root f-t-\u1e25 either in Arabic or in other Semitic languages.  Rather, the word was applied to  episodes in the \nexpansion of the early Islamic state by later Muslim writers who described these events following a particular \nuse of the word fat\u1e25 in the Qur\u2019\u0101n, where it referred to an act of God\u2019s grace that was favorable for the \ncommunity.  This might include instances of actual conquest, but could also be applied to other ways in which \nan area came into the state, such as by treaty agreement. The rigid translation as \u201cconquest\u201d is therefore \npotentially misleading.", "start_char_idx": 43, "end_char_idx": 2688, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f12891e0-85ea-4c77-8c06-b2247a6f6dce": {"__data__": {"id_": "f12891e0-85ea-4c77-8c06-b2247a6f6dce", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d6daa99c-98c6-4586-b9db-ac7573097400", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "c79ff27d818adc37607744dc4ca0cd04de3d8892e15eb0ca0f6347a5f90bbdf5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "edeb9260-75fa-4288-b8a2-9772c66e73f0", "node_type": "1", "metadata": {}, "hash": "803df9a9c0bf6ec0db31639dbcf1947eec2ed37ff33b2b6c05e5ebb1bf6fc48f", "class_name": "RelatedNodeInfo"}}, "text": "2  \u2022  FRed M. donneR\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nadopted into other Islamic languages in the sense of \u201cconquest;\u201d thus it forms part of the \netymology, for example, of the Ottoman Turkish term fat\u1e25-n\u0101me, or official announce-\nment of a military victory.4 The present note considers how the word fat\u1e25 became associ-\nated with these events and the appropriateness of translating it as \u201cconquest.\u201d\n\nAs mentioned already, \u201cconquest\u201d is a secondary meaning of fat\u1e25 in Arabic; as is well \nknown, the basic meaning of the verb fata\u1e25a in Arabic is \u201che opened,\u201d with the verbal \nnoun fat\u1e25 meaning \u201copening.\u201d In this respect, Arabic is consistent with cognate languages \nin the northwest Semitic group, in which the primary (and sometimes the only attested) \nmeanings from the root f/p-t-\u1e25 have to do with the concept of \u201copening\u201d (e.g., \u201cto open;\u201d \n\u201cdoor, gate, entrance;\u201d etc.).5 In these languages, meanings related to \u201cconquest\u201d occur \nsparingly and, one might say, tangentially: in the northwest Semitic inscriptions, for \nexample, the form npt\u1e25t is attested with the meaning \u201cto be thrown open, said of an \narmy camp,\u201d6 and one can imagine that in any language, it might be said that a city \u201cwas \nopened\u201d when it yielded to an invader, but this is not the same as giving the active form \nof the verb the meaning \u201cto conquer.\u201d The only exception among the northwest Semitic \nlanguages is Syriac, where in addition to the basic meaning \u201cto open\u201d the verb pta\u1e25 can \nmean \u201cto conquer,\u201d as in Arabic. This Syriac usage is, however, likely a borrowing from the \nArabic, and occurs almost exclusively in the works of later authors such as Bar Hebraeus (d. \n1286), Michael the Syrian (d. 1199), and Elias of Nisibis (d.1046).7 Most of the earlier Syriac \nchronicles, such as the anonymous Chronicle up to 724 and the anonymous Chronicle up \nto 846, seem to use other words when describing events such as the Sasanian and early \nIslamic conquests in the Near East: kbash or ethkbash, \u201cto conquer/be conquered;\u201d qrab, \n\u201cto fight,\u201d or qarb\u0101, \u201ca battle;\u201d \u1e25rab, \u201cto devastate, lay waste;\u201d npaq, \u201cto invade;\u201d n\u1e25at, \u201cto \ndescend upon, march against.\u201d8 Pta\u1e25 with the meaning of \u201cto capture\u201d is found once in the \ncontext of the Islamic conquests in the Chronicle of Zuqn\u012bn (written ca. 775), but generally \n\nTradition: A Source-Critical Study (Princeton: Darwin Press, 1994); Fred M. Donner, Narratives of Islamic \nOrigins: the beginnings of Islamic historical writing (Princeton: Darwin Press, 1998), 174-82; Lawrence I. \nConrad, \u201cFut\u016b\u1e25,\u201d in Julie S. Meisami and Paul Starkey (eds.), Encyclopedia of Arabic Literature (London and \nNew York: Routledge, 1998),\u201d I: 237-40.\n\n4.  On these see Encyclopaedia of Islam (2nd ed.), \u201cFat\u1e25n\u0101me\u201d (G. L. Lewis). \n5.  E.g. Ludwig Koehler and Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament \n\n(Leiden: Brill, 1996), s.v.; G. del Olmo Lete and J. Sanmartin, Diccionario de la Lengua Ugar\u00edtica (Barcelona: \nAusa, 1996-2000), 358; J. Haftijzer and K. Jongeling, Dictionary of the North-West Semitic Inscriptions (Leiden: \nBrill, 1995), 948-51; M. Sokoloff, A Dictionary of Christian Palestinian Aramaic (Leuven & Walpole, MA: Peeters, \n2015), 344-45.\n\n6.", "start_char_idx": 2693, "end_char_idx": 5886, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "edeb9260-75fa-4288-b8a2-9772c66e73f0": {"__data__": {"id_": "edeb9260-75fa-4288-b8a2-9772c66e73f0", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f12891e0-85ea-4c77-8c06-b2247a6f6dce", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "9157ae9a667dc0722b19cbcc646747ecd87b47accd84669abadd58a74327d3e5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "042ee5d7-5347-4540-8a06-a228ce05e082", "node_type": "1", "metadata": {}, "hash": "9eb3a76d0c10a2ac896b3bbd12d708d2caac475e69d87874ad00819304097b57", "class_name": "RelatedNodeInfo"}}, "text": "6.  Haftijzer and Jongeling, 950. \n7.  Michael Sokoloff, A Syriac Lexicon: A Translation from the Latin; Correction, Expansion and Update of \n\nC. Brockelmann\u2019s Lexicon Syriacum (Winona Lake, IN: Eisenbrauns, and Piscataway, NJ: Gorgias Press, 2009), \n1265-66, provides references. I am indebted to two anonymous reviewers for clarifying the Syriac references \nfor me.\n\n8.  These two texts are found in Ignatius Guidi, E. W. Brooks, and J. B Chabot (eds.), Chronica Minora (= \nCorpus Scriptorum Christianorum Orientalium, Scriptores Syri, Textus, Series tertia, tomus IV) (Paris: E \nTypographeo Reipublicae and Leipzig: Harrassowitz, 1903-5), e.g. pp. 145-47, 232-35.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Arabic Fat\u1e25 as \u2018Conquest\u2019 \u2022  3\n\nit uses other words for \u201cconquer/conquest.\u201d.9 This suggests that the Arabic use of the root \nf-t-\u1e25 for \u201cconquest\u201d was not yet current in Syriac when these texts were compiled.10 In \nsum, Arabic f-t-\u1e25 in the sense of \u201cto open\u201d is fully consonant with the northwest Semitic \nevidence, but it seems that we must look elsewhere for an explanation of Arabic f-t-\u1e25 in the \nsense of \u201cto conquer.\u201d\n\nSurprisingly, the root f-t-\u1e25 has not (yet) turned up as a common noun or verb in \npre-Islamic North Arabian inscriptions; pt\u1e25 is attested as a personal name in \u1e24ismaic and \nSafaitic, but this cannot provide any guidance on the meaning of the root.11\n\nSabaic (one of the Epigraphic South Arabian languages) seems, at first glance, \nparticularly promising as a possible source for the meaning \u201cto conquer\u201d in Arabic, because \nthe dictionaries state that in South Arabian the verb ft\u1e25 can mean \u201cto conquer\u201d or \u201cto lay \nwaste.\u201d12 (Surprisingly, Sabaic does not seem to know the meaning \u201cto open\u201d with this \nroot.) This might be taken as evidence that Arabic fata\u1e25a \u201cto conquer\u201d is a loan-word from \nSouth Arabian, an idea that seems even more plausible in view of the fact that the military \nterminology of classical Arabic contains some loan-words from South Arabian, such as \nkham\u012bs, \u201carmy\u201d (from Sabaic \u1e96ms, \u201carmy, infantry\u201d).13 One assumes that these terms \nbecame current in Arabic in the centuries before the rise of Islam, when the South Arabian \nkingdoms and their culture exercised significant political and cultural influence over areas \nto the north, including the \u1e24ij\u0101z.14\n\nThere are, however, reasons to question whether Arabic fat\u1e25 with the meaning \n\u201cconquest\u201d actually does have a South Arabian etymology. For one thing, the dictionaries\u2019 \nattestations of Sabaic ft\u1e25 are few, and often seem amenable to other meanings, opening \n\n9.  Incerti auctoris chronicon Pseudo-Dionysianum vulgo dictum (ed. J.-B. Chabot, Paris: E Typographeo \nReipublicae, 1933), 151.3 [=CSCO, Scriptores Syri, Series Tertia, Tomus II, Textus], on the conquest of Dara; cf. \nThe chronicle of Zuqn\u012bn, Parts III and IV, A.D. 488-775, translated by Amir Harrak (Toronto: Pontifical Institute \nof Mediaeval Studies, 1999), 143. Note that the same text (Incerti auctoris\u2026), p. 149, line 13, referring to the \nconquest of Palestine, uses the word kbash; p. 151 line 7, referring to the conquest of Caesarea, again kbash; \np. 151 line 24, referring to the conquest of Arw\u0101d, ethkbash; etc.", "start_char_idx": 5884, "end_char_idx": 9073, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "042ee5d7-5347-4540-8a06-a228ce05e082": {"__data__": {"id_": "042ee5d7-5347-4540-8a06-a228ce05e082", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "edeb9260-75fa-4288-b8a2-9772c66e73f0", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "9eec45d18a3ec9c10de66470e6a9bb2a8be9b8e0d015375dabf0b4921cf89b30", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "28f6465b-92fd-4129-9330-a1ae5abd83be", "node_type": "1", "metadata": {}, "hash": "db6477da75751bb2c350a36f9940afcec667412dbcd86ad14e22c227752b7cb9", "class_name": "RelatedNodeInfo"}}, "text": "Sokoloff, Syriac Lexicon, also lists a single \nreference to pta\u1e25 in the Syriac translation of the lost Greek Chronicle of Zacharias Rhetor, who died in the \nmid-6th century; but the translation may be of considerably later date. \n\n10.  Some Arabic words were, however, borrowed into Syriac early in the Islamic era, evidently from \nUmayyad-era Arabic texts; see Antoine Borrut, \u201cVanishing Syria: Periodization and Power in Early Islam,\u201d \nDer Islam 91:1 (2014), 37-68, at 49; see also The Chronicle of Zuqn\u012bn, 25-28, for a discussion of Arabisms in the \nchronicle (dated to 775).\n\n11.  I thank Ilkka Lindstedt for this information (email, 28 July 2015). \n12.  Joan Copeland Biella, Dictionary of Old South Arabic (Chico, CA: Scholars Press, 1982 [=Harvard Semitic \n\nStudies, no. 25], p. 412-13; A.F.L. Beeston et al., Sabaic Dictionary (Louvain-la-Neuve: Peeters, and Beirut: \nLibrairie du Liban, 1982), p. 47.\n\n13.  The dependence of Mu\u1e25ammad\u2019s community on South Arabian (\u1e24imyarite) military practices is \nemphasized by John W. Jandora, The March from Medina. A Revisionist Study of the Arab Conquests (Clifton, \nN.J.: Kingston Press, 1990), esp. 50-51. Jandora\u2019s Appendix B, p. 131, provides a list of military terms in Arabic \nthat he considers of South Arabic origin; the list does not, however, include fat\u1e25.\n\n14.  On \u1e24imyar\u2019s military and political expansion northward into the Arabian Peninsula, see Christian \nJulien Robin, \u201c\u1e24imyar, Aks\u016bm, and Arabia Deserta in Late Antiquity. The Epigraphic Evidence,\u201d in Greg Fisher \n(ed.), Arabs and Empires before Islam (Oxford: Oxford University Press, 2015), 127-71, esp. 137-39.\n\n\n\n4  \u2022  FRed M. donneR\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nthe possibility that the translation \u201cto conquer\u201d proposed by the modern lexicographers \nwas influenced by their knowledge of the Arabic usage. Moreover, it is indisputable that \nthe primary meaning of South Arabian ft\u1e25 is \u201cto render judgment\u201d or \u201cto decree;\u201d in this \nit seems closely cognate with the Ethiopic (Ge\u02bfez) root f-t-\u1e25, which shows no trace of any \nmeaning related to \u201cconquest.\u201d15\n\nThe easy assumption of a South Arabian origin for Arabic fata\u1e25a, \u201cto conquer,\u201d is \nrendered even more dubious by the evidence of the Qur\u02be\u0101n. Since the Qur\u02be\u0101n is the oldest \nsurviving monument of Arabic literature and seems to hail from a west-Arabian milieu,16 \none would expect to find the South Arabian meaning of fat\u1e25 as \u201cconquest\u201d reflected in its \nvocabulary if, in fact, this was the origin of the later Arabic usage. However, although the \nword fat\u1e25 and other words derived from the root are used almost forty times in the Qur\u02be\u0101n \nin a variety of ways, in no case does fat\u1e25 in the Qur\u02be\u0101n obviously mean \u201cconquest.\u201d17 This \nsuggests that if South Arabian fat\u1e25 did mean \u201cconquest,\u201d such a meaning was not known \nto the Arabic represented by the Qur\u02be\u0101n. On balance, then, it seems that the association of \nthe South Arabian root f-t-\u1e25 with the concept of \u201cconquest\u201d is dubious and should be held \nin reserve, at least until new evidence comes to light. It also suggests that the development \nof the meaning \u201cconquest\u201d for fat\u1e25 must be a development within the evolution of Arabic \nitself, and not a meaning derived from some earlier Semitic language.", "start_char_idx": 9074, "end_char_idx": 12305, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "28f6465b-92fd-4129-9330-a1ae5abd83be": {"__data__": {"id_": "28f6465b-92fd-4129-9330-a1ae5abd83be", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "042ee5d7-5347-4540-8a06-a228ce05e082", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "de8fcd0cadb871846d112b9ae6311897ec26161c6792024e5006352ae04ef7ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8b7a3cce-e408-4ad5-8112-e851308ad6c4", "node_type": "1", "metadata": {}, "hash": "e6de2c633e7d8b0ca04edf23e94e360c595156ad436ad1261918c99935b0ad51", "class_name": "RelatedNodeInfo"}}, "text": "The Qur\u02be\u0101nic data, then, must be examined in more detail, because it offers the earliest \nliterary examples of Arabic usage of words from the root f-t-\u1e25.18 We can classify the \nQur\u02be\u0101n\u2019s use of words from the root f-t-\u1e25 into four categories, which we shall call groups A, \nB, C, and D: \n\nA. A first group of Qur\u02be\u0101nic passages clearly has fata\u1e25a (or related words) with the \nregular northwest Semitic meaning of \u201cto open\u201d (such as \u201copening the gates of heaven.\u201d) \nThey include, at least, Q. 7 (al-A\u02bfr\u0101f): 40; Q. 12 (Y\u016bsuf): 65; Q. 15 (al-\u1e24ijr): 14; Q. 23 \n(al-Mu\u02bemin\u012bn): 77; Q. 38 (\u1e62\u0101d): 50; Q. 39 (al-Zumar): 71 and 73; Q. 54 (al-Qamar): 11; and Q. 78 \n(al-Naba\u02be): 19. These need not detain us further here. \n\nB. Another group of Qur\u02be\u0101nic passages seems to use f-t-\u1e25 in the sense of \u201cto decide \n\n15.  Wolf Leslau, Comparative Dictionary of Ge\u02bfez (Wiesbaden: Harrassowitz, 1987), 170. The meanings \nfor the Ethiopic verb fat\u1e25a cluster around the concepts of \u201cto open, loosen, set free, absolve\u201d and \u201cto judge, \ndecide, pass judgment.\u201d\n\n16.  On the date and locale of the Qur\u02be\u0101n text, see F. Donner, Narratives of Islamic Origins: the beginnings \nof Islamic historical writing (Princeton: Darwin Press, 1997), ch. 1; Nikolai Sinai, \u201cWhen did the consonantal \nskeleton of the Qur\u02bean reach closure? Part 1,\u201d BSOAS 77 (2014), 273-92.\n\n17.  See the discussion in Robinson, \u201cConquest.\u201d\n18.  I have set aside here a search of the corpus of pre-Islamic Arabic poetry, in view of the fact that it is \n\nall transmitted to us by authors of the Islamic period. Some recent studies, however, have profitably utilized \nthe poetry to reveal shifting meanings of certain key words, going back to the pre-Islamic era: Peter Webb, \n\u201cAl-J\u0101hiliyya: Uncertain Times of Uncertain Meanings,\u201d Der Islam 91:1 (2014), 69-94, and Suzanne Stetkevych, \n\u201cThe Abbasid Poet Interprets History: Three Qa\u1e63\u012bdahs by Ab\u016b Tamm\u0101m,\u201d Journal of Arabic Literature 10 (1979), \n49-64 [both on j\u0101hiliyya]; Peter Webb, Imagining the Arabs. Arab identity and the rise of Islam (Edinburgh: \nEdinburgh University Press, 2016), esp. ch. 2 (60-109) [on \u02bfarab]. See also Aziz al-Azmeh, The Arabs and Islam in \nLate Antiquity. A critique of approaches to Arabic sources (Berlin: Gerlach, 2014), 101-11.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Arabic Fat\u1e25 as \u2018Conquest\u2019 \u2022  5\n\nbetween\u201d two parties or \u201cto render judgment.\u201d19 These include Q. 7 (al-A\u02bfr\u0101f): 89, 26 \n(al-Shu\u02bfar\u0101\u02be):118, and 34 (al-Saba\u02be):26 and (as we shall see below) probably a number of \nothers. Q. 7: 89, for example, reads (in part); \u201c[...] Our Lord, decide/judge between us \nand between our people with truth; You are the best of deciders/judges\u201d [rabba-n\u0101 fta\u1e25 \nbayna-n\u0101 wa bayna qawmi-n\u0101 bi-l-\u1e25aqqi wa anta khayru l-f\u0101ti\u1e25\u012bna].", "start_char_idx": 12308, "end_char_idx": 15041, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8b7a3cce-e408-4ad5-8112-e851308ad6c4": {"__data__": {"id_": "8b7a3cce-e408-4ad5-8112-e851308ad6c4", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "28f6465b-92fd-4129-9330-a1ae5abd83be", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "fee708b810bdf740d5d830110935a7e27e48df7699062e4efd102178e8040512", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5f0e3aa6-b133-4d91-b91d-94dc134e06fe", "node_type": "1", "metadata": {}, "hash": "a75d28b3af03f30be84c0fc0851ce3e96b06f6bc2c35723248bf21ab0ad8d1ef", "class_name": "RelatedNodeInfo"}}, "text": "As was pointed out \nlong ago by J. Horovitz, this usage seems to be derived from or cognate with the Ethiopic \nfet\u1e25, \u201cjudgment, verdict, decision;\u201d20 it might be considered even more likely that this \nsignification came into both Arabic and Ethiopic from the South Arabian, which as we have \nseen above also uses the verb ft\u1e25 with the meaning \u201cto obtain a judicial order; initiate a \nlawsuit; give judgment.\u201d21\n\nC. Several verses seem to use fata\u1e25a, with the preposition \u02bfal\u0101, in ways that extend \nsemantically the sense of \u201cto open.\u201d Two verses (Q. 6 [al-An\u02bf\u0101m]: 44 and Q. 7 [al-A\u02bfr\u0101f]: \n96) use fata\u1e25a \u02bfal\u0101 to mean \u201cto bestow upon\u201d or \u201cto grant\u201d (a meaning perhaps not \nsemantically too distant from the basic idea of \u201cto open;\u201d cf. the English \u201copen-handed.\u201d). \nQ. 7: 96, for example, says \u201cAnd if the people of the villages had believed and been \nGod-fearing, We would have opened/bestowed upon them blessings from the heavens and \nthe earth...\u201d [wa-law anna ahla l-qur\u0101 \u0101man\u016b wa-ttaqaw la-fata\u1e25n\u0101 \u02bfalay-him barak\u0101tin \nmin al-sam\u0101\u02bei wa l-ar\u1e0di...]. A third verse (Q. 2 [al-Baqara]: 76) uses the same construction \nbut evidently with the meaning of \u201cto reveal or disclose\u201d previously hidden things. This \nmeaning, too, is not very distant from the basic meaning of \u201cto open:\u201d \u201c[...] Do you talk to \nthem about what God has opened/revealed to you...?\u201d [...a-tu\u1e25addith\u016bna-hum bi-m\u0101 fata\u1e25a \nll\u0101hu \u02bfalay-kum...]. \n\nD. There remain, however, several Qur\u02be\u0101nic passages that use the verbal noun fat\u1e25 (or \nother words from the root f-t-\u1e25) in which the exact meaning is more difficult to discern. \nThey include Q. 2 (al-Baqara): 89; Q. 4 (al-Nis\u0101\u02be): 141; Q. 5 (al-M\u0101\u02beida): 53; Q. 8 (al-Anf\u0101l): 19; \nQ. 14 (Ibr\u0101h\u012bm): 15; Q. 32 (al-Sajdah): 28 and 29; Q. 35 (al-F\u0101\u1e6dir): 2; Q. 48 (al-Fat\u1e25): 1, 18, and \n27; Q. 57 (al-\u1e24ad\u012bd): 10; Q. 61 (al-\u1e62aff): 13; and Q. 110 (al-Na\u1e63r): 1. The word fat\u1e25 in these \nverses seems to refer to some momentous event that is good for the Believers, but its exact \nnature is not clear, or seems different in different verses.22 Q. 35:2 speaks of the \u201cmercy \nthat God opens (? grants? reveals?) to the people\u201d [m\u0101 yafta\u1e25i ll\u0101hu li-l-n\u0101si min ra\u1e25matin]. \nSome of these verses suggest that the meaning of fat\u1e25 may be something like \u201cjudgment,\u201d \nthus making them similar to group B, or they may imply that fat\u1e25 refers to some kind of \nvictory or success, although its exact nature remains elusive. \n\nThe word istafta\u1e25a, \u201cto ask for a fat\u1e25,\u201d usually against the unbelievers or other \nopponents, occurs in some of these verses and would fit either meaning\u2014i.e., fat\u1e25 as \n\n19.  Paret, \u201cDie Bedeutungsentwicklung,\u201d emphasizes this meaning in particular, as does Hayajneh, \n\u201cArabian languages,\u201d144.\n\n20.", "start_char_idx": 15042, "end_char_idx": 17753, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5f0e3aa6-b133-4d91-b91d-94dc134e06fe": {"__data__": {"id_": "5f0e3aa6-b133-4d91-b91d-94dc134e06fe", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8b7a3cce-e408-4ad5-8112-e851308ad6c4", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "37eeef10ad2f7ba7678edd74ac9a15e6d03487f43aa9f100d137d055bf6d65c5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "20eb7dc5-1cde-449f-a623-31b79295935d", "node_type": "1", "metadata": {}, "hash": "5c1dfa80114824c02814fdb6785382e29a9ccfd4d06320d2d114b249afef37b2", "class_name": "RelatedNodeInfo"}}, "text": "20.  Josef Horovitz, Koranische Untersuchungen (Berlin and Leipzig, 1926), 18, note 2; see also Arthur \nJeffery, The Foreign Vocabulary of the Qur\u2019\u0101n (Baroda: Oriental Institute, 1938), 221-2; Rudi Paret, Der \nKoran. Kommentar und Konkordanz (2nd ed. Stuttgart: Kohlhammer, 1977), 167. See in particular Leslau, \nComparative Dictionary of Ge\u02bfez, 170.\n\n21.  Biella, loc. cit.; Beeston, loc. cit.\n22.  Paret, \u201cBedeutungsentwicklung,\u201d links such events with a \u201cdecision\u201d by God (meaning C here). \n\n\n\n6  \u2022  FRed M. donneR\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n\u201cjudgment\u201d or as \u201cvictory.\u201d (Q. 2: 89; Q. 8: 19; Q. 14: 15). A few verses seem to associate or \nequate fat\u1e25 with na\u1e63r, \u201caid\u201d or \u201cassistance,\u201d presumably from God (Q. 61: 13; Q. 110: 1, and \nmore distantly, Q. 48: 1-3). In these last cases, it may be that fat\u1e25 is used in a sense akin to \nthat in section C above, \u201ca bounty bestowed by God.\u201d\n\nThe context at the end of s\u016bra 32, in which there is much mention of the Last Judgment, \nmight tempt us to infer that fat\u1e25 there is a reference to the Last Judgment itself (verses \n25-32)--the word fat\u1e25 is even used in the phrase yawm al-fat\u1e25, \u201cthe day of the fat\u1e25,\u201d which \nhas a ring of finality to it (Q. 32: 29). References to fat\u1e25 qar\u012bb, \u201ca near fat\u1e25\u201d (Q. 48: 18; Q. \n61: 13) might also be taken to suggest a connection with a Day of Judgment presumed to \nbe imminent, but still in the future. Q. 5: 52 states, \u201cPerhaps God will bring the fat\u1e25 or a \ncommand from Him...\u201d that will make opponents repent [fa-\u02bfas\u0101 ll\u0101hu an ya\u02betiya bi-l-fat\u1e25i \naw amrin min \u02bfinda-hu...], suggesting that it is something in the future. On the other hand, \nQ. 8: 19, Q. 48 verses 1, 18, and 27, and Q. 57: 10 all state that the fat\u1e25 has already come, and \nis not something in the future: for example, Q. 8: 19 reads, \u201cif you ask for a fat\u1e25, indeed \nthe fat\u1e25 has already come to you\u201d [in tastafti\u1e25\u016b fa-qad j\u0101\u02bea-kum al-fat\u1e25u]. So, all things \nconsidered, the temptation to understand fat\u1e25 as a reference to the Last Judgment seems \nill-founded. \n\nThis thicket of seemingly inconsistent or contradictory meanings of fat\u1e25 and related \nwords in the Qur\u02be\u0101n resulted in different glosses being supplied by the commentators, \ndepending on what the context seemed to require: so the word fat\u1e25 is explained as \nmeaning not only \u201copening\u201d but also \u201cjudgment,\u201d \u201cvictory,\u201d or \u201cassistance,\u201d or sometimes \nall together.\n\n The commentaries on s\u016bra 48 (s\u016brat al-Fat\u1e25) are especially instructive. In the first \nverse of this s\u016bra, \u201cVerily, We have granted (?)", "start_char_idx": 17750, "end_char_idx": 20263, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "20eb7dc5-1cde-449f-a623-31b79295935d": {"__data__": {"id_": "20eb7dc5-1cde-449f-a623-31b79295935d", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5f0e3aa6-b133-4d91-b91d-94dc134e06fe", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "964aa35c561e90b620580fdcd5528a405c59ec7c20ecb5acbdf3e548dd9e1201", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e3ed840d-f9e8-4d8d-8f3b-79c7646799e5", "node_type": "1", "metadata": {}, "hash": "4f239cbf597d1d2e2252d967ee1f443ef08dff31329ec77c2b5d3893af5ef71a", "class_name": "RelatedNodeInfo"}}, "text": "In the first \nverse of this s\u016bra, \u201cVerily, We have granted (?) you a clear fat\u1e25\u201d [inn\u0101 fata\u1e25n\u0101 laka fat\u1e25an \nmub\u012bnan], the words fata\u1e25a and fat\u1e25 are usually construed by modern translators to mean \nsomething like \u201cvictory.\u201d23 In doing so, they follow the medieval commentators, who for \nthe most part explain this verse as a reference to Mu\u1e25ammad\u2019s agreement with Quraysh \nat al-\u1e24udaybiya.24 Al-\u1e6cabar\u012b\u2019s Tafs\u012br provides a variety of reports arguing that in this verse \nfat\u1e25 means \u1e25ukm (a judgment) against those who opposed Mu\u1e25ammad and in support \nof those who backed him; in summarizing, he paraphrases the verse to mean, \u201cWe gave \na verdict of assistance (na\u1e63r) and victory (\u1e93afr) against the polytheists (kuff\u0101r) and with \nyou.\u201d So al-\u1e6cabar\u012b offers both the meanings of \u201cjudgment\u201d and \u201cvictory/assistance\u201d as \nglosses. Moreover, almost all the traditions about this passage cited by al-\u1e6cabar\u012b link it to \n\n23.  The translations of Pickthall, Arberry, Dawood, Mu\u1e25ammad \u02bfAl\u012b, \u02bfAbdull\u0101h Y\u016bsuf \u02bfAl\u012b, Fakhry and Droge \nall translate as \u201cvictory.\u201d Bell renders the verse \u201cVerily We have given thee a manifest clearing-up,\u201d which \nseems to draw mainly from the meaning of the adjective mub\u012bn and leaves the meaning of the verb and noun \nfata\u1e25a and fat\u1e25 unclear. Paret translates the verse as \u201cWir haben dir einen offenkundigen Erfolg beschieden,\u201d \nthus giving the sense of \u201csuccess\u201d to fat\u1e25. Droge translates \u201cvictory,\u201d but in a footnote says that the literal \nmeaning is \u201cwe have opened for you a clear opening.\u201d \n\n24.  This association is noted by U. Rubin, \u201cThe Life of Mu\u1e25ammad and the Islamic Self-Image. A \nComparative Analysis of an Episode in the Campaigns of Badr and al-\u1e24udaybiya,\u201d in Harald Motzki (ed.), The \nBiography of Mu\u1e25ammad. The issue of the sources (Leiden: E. J. Brill, 2000), 3-17, at p. 4, and by Hawting, \n\u201cAl-\u1e24udaybiyya and the Conquest of Mecca.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Arabic Fat\u1e25 as \u2018Conquest\u2019 \u2022  7\n\nal-\u1e24udaybiya, where the verse is according to some commentators supposed to have been \nrevealed.25 \n\nThe Tafs\u012br of Muq\u0101til ibn Sulaym\u0101n (d. 150/767)--one of the earliest extant \ncommentaries--also links this verse to the al-\u1e24udaybiya episode. According to Muq\u0101til, the \nverse was revealed by God upon Mu\u1e25ammad\u2019s return from al-\u1e24udaybiya to Medina, and he \nglosses it as meaning \u201cWe rendered for you a clear judgment in your favor, i.e., Isl\u0101m.\u201d26 \n\nDespite a certain confusion surrounding the exact meaning of fat\u1e25 in the Qur\u02be\u0101n, \nhowevr, one thing is immediately clear: nowhere in the Qur\u02be\u0101n does the word fat\u1e25 seem \nto mean \u201cconquest.\u201d The equation of fat\u1e25 with \u201cvictory\u201d by some commentators comes \nperhaps nearest to the idea of conquest, but this signification (\u201cvictory\u201d) seems to be no \nmore than an intelligent guess at the meaning of fat\u1e25 based on its context; several other \npossible meanings seem equally apt (\u201cassistance\u201d, for example) and, in any case, \u201cvictory\u201d \nis not the same thing as \u201cconquest.\u201d The commentators\u2019 association of fat\u1e25 in Q.", "start_char_idx": 20201, "end_char_idx": 23192, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e3ed840d-f9e8-4d8d-8f3b-79c7646799e5": {"__data__": {"id_": "e3ed840d-f9e8-4d8d-8f3b-79c7646799e5", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "20eb7dc5-1cde-449f-a623-31b79295935d", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "cdca9e2904299ed44dc2e2d212904c39a1618b21662070a586bec9b8aff2da15", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9bcc6343-f6ed-4a96-8bd7-2339ba450661", "node_type": "1", "metadata": {}, "hash": "04993a9901031f6ed517d0e8e44185c37b36188d6937798f055e69d1c62f0447", "class_name": "RelatedNodeInfo"}}, "text": "48 with \nthe incident at al-\u1e24udaybiya is instructive here. The commentators may have considered \nthe al-\u1e24udaybiya episode a moral victory for the prophet in his struggle against the \npolytheists of Mecca, but it certainly could not in any way be considered a \u201cconquest.\u201d The \nIslamic tradition of later times considered the armistice that the prophet concluded with \nthe Meccans at al-\u1e24udaybiya to be a diplomatic coup; Ibn Is\u1e25\u0101q states baldly, \u201cNo previous \nvictory (fat\u1e25) in Islam was greater than this.\u201d27 But the import of this victory does not seem \nto have been immediately clear to many of Mu\u1e25ammad\u2019s close followers, who according to \nsome reports complained that he had conceded too much to the Meccan negotiators and \nwere disappointed to be unable to perform the pilgrimage.28 In military terms, the \u201craid\u201d \nwas a complete flop, for Muhammad and his followers were required to turn back without \nattaining their stated objective of performing pilgrimage. It is very difficult, therefore, \nto consider the al-\u1e24udaybiya episode, consistently described by the commentators as a \nfat\u1e25, in any way a \u201cconquest,\u201d even if it may be considered a \u201cvictory.\u201d29 Hawting argues \nthat al-\u1e24udaybiya was called a fat\u1e25 because it resulted in the \u201copening\u201d of the Meccan \nsanctuary;30 but Mu\u1e25ammad and his followers were only allowed to visit the sanctuary a \nyear later, so this argument seems a bit far-fetched. Paret, going against the majority of the \ncommentators, suggests that fat\u1e25 in s\u016bra 48 [s\u016brat al-fat\u1e25] refers not to al-\u1e24udaybiyya at \n\n25.  Mu\u1e25ammad ibn Jar\u012br al-\u1e6cabar\u012b, Tafs\u012br (30 vols., Cairo: al-Matba\u02bfa al-mayman\u012bya, 1321/1903), XXVI, 42-5.\n26.  Muq\u0101til ibn Sulaym\u0101n, Tafs\u012br (ed. A\u1e25mad Far\u012bd, 3 vols., Beirut: D\u0101r al-kutub al-\u02bfilm\u012bya, n.d. [ca. 2003?]), \n\nIII, 244. \n27.  Ibn Hish\u0101m, Al-S\u012bra al-nabaw\u012bya (ed. F. W\u00fcstenfeld, G\u00f6ttingen: Dieterich, 1858-60), 751. The translation \n\nis that of A. Guillaume, The Life of Muhammad. A translation of Ibn Is\u1e25\u0101q\u2019s S\u012brat Ras\u016bl All\u0101h (Oxford: Oxford \nUniversity Press, 1955), 507. \n\n28.  E.g., Ibn Hish\u0101m, Al-S\u012bra al-nabaw\u012bya (ed. F. W\u00fcstenfeld, G\u00f6ttingen: Dieterich, 1858-60), 746-53. \n29.  Paret, \u201cBedeutungsentwicklung,\u201d opines that the association of fat\u1e25 with \u201cconquest\u201d derives from \n\nthe fat\u1e25 Makka, but it seems more likely that this phrase is itself a back-formation of later s\u012bra -tradition; \nit does not occur in the Qur\u02be\u0101n, nor does the Qur\u02be\u0101n contain any explicit reference to the event. Moreover, \nthe occupation of Mecca by Mu\u1e25ammad\u2019s forces is only slightly more plausibly considered a \u201cconquest\u201d\u2014\n\u201csurrender\u201d would be a more apt description. \n\n30.  Hawting, \u201cAl-\u1e24udaybiyya and the conquest of Mecca.\u201d", "start_char_idx": 23193, "end_char_idx": 25860, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9bcc6343-f6ed-4a96-8bd7-2339ba450661": {"__data__": {"id_": "9bcc6343-f6ed-4a96-8bd7-2339ba450661", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e3ed840d-f9e8-4d8d-8f3b-79c7646799e5", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "204770e89bf08e85067d9481dccc35adeccdf55d0a665d668d6462d346609878", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "34a1d137-5eee-42a0-a8ff-e143292515c6", "node_type": "1", "metadata": {}, "hash": "3f44d9829d96b6a3e00171e853cda9e5a6ece52d1bd98975f89c733d5a4c6905", "class_name": "RelatedNodeInfo"}}, "text": "8  \u2022  FRed M. donneR\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nall, but to fat\u1e25 Makka, the conquest of Mecca.31\nWhat, then, did the Islamic historiographical tradition intend when it drew on the term \n\nfat\u1e25 and its plural fut\u016b\u1e25 to designate that genre of reports that related to the expansion of \nthe early Islamic state? Since, as we have seen, fat\u1e25 in the Qur\u02be\u0101n does not seem to mean \nmilitary conquest, and since there were other available Arabic roots (such as gh-l-b or \nq-h-r or \u1e93-f-r, all known to the Qur\u02be\u0101n) that did convey more unequivocally the meaning \nof conquest, it seems that the key point of designating collections of such reports with \nthe label \u201cfut\u016b\u1e25\u201d must have been something other than the military dimension of these \nevents. Nor was the object merely to collect and tabulate evidence for the expansion of the \nearly Islamic state and community, although that was doubtless a significant secondary \nconsideration. The main goal, rather, seems to have been to show that this expansion \nwas an act of God\u2019s favor, a divine blessing bestowed upon his prophet and those faithful \nBelievers who followed him. To make this point, the traditionists who collected reports \nof battles and treaty-agreements and compiled them to form the fut\u016b\u1e25 literature selected \nfrom the Qur\u02be\u0101n a term or usage that specifically made the expansion a sign of God\u2019s \ngrace--a fat\u1e25 in the sense of the two Qur\u02be\u0101nic verses cited in section C above, in which \nGod bestows some blessing or benefit upon (fata\u1e25a \u02bfal\u0101) the Believers (Q. 6:44 and Q. 7:96). \nIn the conquest accounts we sometimes find exactly the phrase \u201cGod bestowed [a place \nX] upon [the conqueror Y],\u201d fata\u1e25a ll\u0101hu [X] \u02bfal\u0101 [Y];32 in such passages, the emphasis is \nclearly not on the exact manner of a place\u2019s submission, but rather on the fact that it was \novercome with God\u2019s help. Each place that came to be absorbed into the expanding Islamic \nstate--whether by conquest, or by treaty agreement, or by voluntary affiliation--could \nthus be seen as a fat\u1e25; God had \u201cbestowed it upon\u201d the Muslim community and state, as an \nact of divine grace.33 Indeed, even in modern colloquial Arabic when one wishes to invoke \nGod\u2019s blessings on someone, one may say yifta\u1e25 All\u0101h \u2018alayk.\u201d This terminology is thus part \nof the salvation-historical agenda of nascent Islamic historiography, with its emphasis on \nhow God directed historical events to realize his designs for mankind and for his favored \ncommunity, the community of Mu\u1e25ammad and his followers.34\n\nThe designation of reports about the expansion of the early community of Believers as \nfut\u016b\u1e25 seems to be part of a broader process by which Muslim traditionists in the second \nand later centuries ah sought out Qur\u02be\u0101nic words or phrases to designate institutions or \nphenomena that, in earlier years, had been referred to by other, non-Qur\u02be\u0101nic, words--a \n\n31.  Paret, \u201cBedeutungsentwicklung.\u201d \n32.  For example, al-W\u0101qidi, Kit\u0101b al-magh\u0101z\u012b (ed. Marsden Jones, London: Oxford University Press, 1966), \n\n636, 655, dealing with the seizure of certain fortresses at Khaybar. \n33.  B. Lewis, The Political Language of Islam (Chicago: University of Chicago Press, 1988), 93-4, is right \n\nto state that \u201cUnderlying this usage [of the term fut\u016b\u1e25], clearly, is a concept of the essential rightness or \nlegitimacy of the Muslim advance...,\u201d but he seems not to emphasize the idea that the expansion is an act of \nGod\u2019s grace and stresses rather the presumed illegitimacy of those regimes overthrown. \n\n34.", "start_char_idx": 25864, "end_char_idx": 29362, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "34a1d137-5eee-42a0-a8ff-e143292515c6": {"__data__": {"id_": "34a1d137-5eee-42a0-a8ff-e143292515c6", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9bcc6343-f6ed-4a96-8bd7-2339ba450661", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "9b6b0cd61dcbf7282deee115ab71e6cd20a8eb8d3071a8158aa8574cd9e295f3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "51c9b41f-32b9-41b9-aab8-9ebcb6663327", "node_type": "1", "metadata": {}, "hash": "8424e9c5b0ad378a8b8f8d4cfc63d87a088a13130a2f7f52ef3ae9c935c692bd", "class_name": "RelatedNodeInfo"}}, "text": "34.  On the salvation-historical character of Islamic historiography, see John Wansbrough, The Sectarian \nMilieu: Content and Composition of Islamic Salvation History (Oxford: Oxford University Press, 1978); Noth \nand Conrad, Early Arabic Historiograhical Tradition; Donner, Narratives.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Arabic Fat\u1e25 as \u2018Conquest\u2019 \u2022  9\n\nprocess I have elsewhere called the \u201cQur\u02be\u0101nicization\u201d of Islamic discourse.35 The object of \nthis process was, of course, to legitimize the renamed institutions in Islamic, i.e. Qur\u02be\u0101nic, \nterms. The best-attested example is the shift in the term for head of state from am\u012br \nal-mu\u02bemin\u012bn (the term found in all early documents so far discovered) to khal\u012bfa (a Qur\u02be\u0101nic \nterm which seems first to be used in this sense by \u02bfAbd al-Malik in his coinage, near the \nend of the first century ah). The development of the terminology of fut\u016b\u1e25 offers another \nexample; the term fut\u016b\u1e25 seems gradually to supplant (or to augment) earlier terms, such as \nghazwa, magh\u0101z\u012b, or sar\u012bya that were already in use.36 \n\nOur reflections leave us with some questions. The first is whether we should continue \nto translate fat\u1e25 in these contexts simply as \u201cconquest.\u201d Is a suitable alternative term \navailable? Could we, for example, refer to al-Bal\u0101dhur\u012b\u2019s famous Fut\u016b\u1e25 al-buld\u0101n, usually \ntranslated as \u201cThe Conquest of the Nations,\u201d by something like \u201cThe Divine Bequeathing \nof the Lands\u201d or \u201cThe Regions Bestowed by God\u2019s Grace\u201d? These seem rather clumsy; \nsomething like \u201cThe Incorporation of the Nations\u201d might be smoother, but then it lacks the \ncrucial component in the term fat\u1e25, its reference to the working of divine grace. \n\nA second question is whether our facile equation of fat\u1e25 with conquest has caused us to \noveremphasize the importance of military action\u2014conquest\u2014in the expansion of the early \nIslamic state, and in so doing to neglect or ignore the degree to which the Islamic state may \nhave expanded by means of compromise with, cooperation with, and even concession to \nthe so-called \u201cconquered\u201d peoples.37 A purely military model cannot adequately explain the \nlong-lasting expansion of the early Islamic state, and its eventually successful integration \nof millions of new people. Recent research by a number of scholars has helped clarify the \nways in which the Arabic-speaking populations of the desert fringes of Syria and Iraq were \nintegrated into the realms of the Byzantine and Sasanian empires.38 Some townsmen of \nthe \u1e24ij\u0101z appear to have had close commercial ties with Syria, or to have owned property \n\n35.  Fred M. Donner, \u201cThe Qur\u02be\u0101ncization of Religio-Political Discourse during the Umayyad Period,\u201d in A. \nBorrut (ed.), \u00c9criture de l\u2019histoire et processus de canonisation dans les premiers si\u00e8cles de l\u2019islam. Hommage \u00e0 \nAlfred-Louis de Pr\u00e9mare, Revue des Mondes Musulmans et de la M\u00e9diterrann\u00e9e 129 (2011), 79-92. \n\n36.  It is difficult to prove this without undertaking a comprehensive examination of all existing reports, \nand in any case all reports we have are found in later compilations that may have edited earlier reports to \ninsert the later terminology. However, it is worth noting that one of the earliest extant chronicles, the Ta\u02ber\u012bkh \nof Khal\u012bfa b. Khayy\u0101\u1e6d (d. 854) seems to use the word fut\u016b\u1e25 mainly (but not exclusively) in section headings \nrather than in the text of reports contained in these sections, suggesting that the word was part of the \ncompilation process and not found in the earlier reports themselves. Interestingly, the Ta\u02ber\u012bkh of Ab\u016b Zur\u02bfa \nal-Dimashq\u012b (d.", "start_char_idx": 29359, "end_char_idx": 32920, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "51c9b41f-32b9-41b9-aab8-9ebcb6663327": {"__data__": {"id_": "51c9b41f-32b9-41b9-aab8-9ebcb6663327", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "34a1d137-5eee-42a0-a8ff-e143292515c6", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "913fe82d5c6c2978b562334ca9ef0bb45888c2daff24337e90648b151e9c6707", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a7a9d6a3-b471-4f8c-8155-9d6ed4d09035", "node_type": "1", "metadata": {}, "hash": "a1521123b97de10fcce425dea03d924192e08317306891103b36b897ff85ad8f", "class_name": "RelatedNodeInfo"}}, "text": "893) uses the word fut\u016b\u1e25 only once, in a report according to which someone told the am\u012br \nal-mu\u02bemin\u012bn that the killing of the Qadarite Ghayl\u0101n (d. 749) was min fut\u016b\u1e25 all\u0101h, \u201cone of God\u2019s blessings.\u201d\n\n37.  On this possibility see Fred M. Donner, \u201cVisions of the Early Islamic Expansion: Between the Heroic and \nthe Horrific,\u201d in Nadia Maria El Cheikh and Sean O\u2019Sullivan (eds.), Byzantium in Early Islamic Syria (Beirut: \nAmerican University of Beirut and Balamand: University of Balamand, 2011), 9-29. \n\n38.  See, for example, the essays in Greg Fisher (ed.), Arabs and Empires before Islam (Oxford: Oxford \nUniversity Press, 2015); Aziz al-Azmeh, The Emergence of Islam in Late Antiquity. All\u0101h and His People \n(Cambridge: Cambridge University Press, 2014); Robert G. Hoyland, \u201cArab Kings, Arab Tribes and the \nBeginnings of Arab Historical Memory in Late Roman Epigraphy,\u201d in Hannah M. Cotton, Robert G. Hoyland, \nJonathan J. Price, and David J. Wasserstein (eds.), From Hellenism to Islam. Cultural and Linguistic Change in \nthe Roman Near East (Cambridge: Cambridge University Press, 2009) pp. 374-400.\n\n\n\n10  \u2022  FRed M. donneR\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nthere.39 All this suggests that the inhabitants of the Arabian fringes, and even of the \ntowns of western Arabia, were on familiar terms with the people of Syria and Iraq, and \nvice-versa, which could have provided conditions for cooperation between the Arabians \nand those they knew in Syria and Iraq. Mu\u02bf\u0101wiya, when he became governor of Syria in \n18/639 established close relations with the powerful Syrian tribe of Kalb\u2014if these ties had \nnot already been made shortly after he arrived in Syria with his brother and predecessor, \nYaz\u012bd b. Ab\u012b Sufy\u0101n, in 13/634;40 and we know that the Umayyads after him maintained \nclose ties with the Kalb and other Syrian tribal groups. This suggests that the process we \nusually call the conquests, while it certainly involved military confrontations, should not \nbe seen solely in military terms. In this context, our concern over the meaning and proper \ntranslation of fut\u016b\u1e25 can be seen as more than a mere quibble over terminology. Rather, by \nmisunderstanding the semantic content of the term fat\u1e25, we may have allowed ourselves to \nmisconstrue the character of the process of expansion to which it refers. \n\n39.  Michael Lecker, \u201cThe Estates of \u02bfAmr b. al-\u02bf\u0100\u1e63 in Palestine: Notes on a new Negev Inscription,\u201d BSOAS \n52 (1989), 24-37.\n\n40.  EI (2), \u201cKalb b. Wabara, II\u2014Islamic Period\u201d [A. A. Dixon]; Gernot Rotter, Die Umayyaden und der zweite \nB\u00fcrgerkrieg (680-692) (Wiesbaden: Deutsche Morgenl\u00e4ndische Gesellschaft, in Komm. bei Franz Steiner, 1982,) \n128-29.", "start_char_idx": 32921, "end_char_idx": 35589, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a7a9d6a3-b471-4f8c-8155-9d6ed4d09035": {"__data__": {"id_": "a7a9d6a3-b471-4f8c-8155-9d6ed4d09035", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. 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", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "27fbe10967c54c592718fda9ab9a4af8133345fa1e9e8433a51e2b5731c84e06", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8ccfff10-2455-4e1f-bec8-e8be8dd89e67", "node_type": "1", "metadata": {}, "hash": "cd5d8a365f886f3c2508735b71115e47f24cf3923aca5785330a8c9fe555f180", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Arabic Fat\u1e25 as \u2018Conquest\u2019 \u2022  11\n\nBibliography\n\nAl-Azmeh, Aziz. The Arabs and Islam in Late Antiquity. A Critique of Approaches to Arabic \nSources. Berlin: Gerlach, 2014. [=Theories and Paradigms of Islamic Studies, 1].\n\nal-Azmeh, Aziz. The Emergence of Islam in Late Antiquity. All\u0101h and His People. Cambridge: \nCambridge University Press, 2014.\n\n\u02bfAl\u012b, \u2018Abdull\u0101h\u02bfAl\u012b, \u02bfAbdull\u0101h Y\u016bsuf (translator). The Holy Quran. 2 vols. Lahore, 1981. \n\u02bfAl\u012b, Mu\u1e25ammad, Maulvi (translator). The holy Qur-\u00e1n. Second edition. 2 vols. Lahore, 1920.\nAnonymous. Chronicle up to 724. See Chronica minora.\nAnonymous. Chronicle up to 846. See Chronica minora. \nAnonymous. Zuqn\u012bn chronicle. See Incerti auctoris chronicon (text) and Harrak, Amir \n\n(translation). \n\nArberry, Arthur J. (translator). The Koran Interpreted. 2 vols. London and New York, 1955.\nBeeston, A. F. L. et al. Sabaic Dictionary. Louvain-la-Neuve and Beirut, 1982. \nBell, Richard (translator). The Qur\u2019an, translated with a critical re-arrangement of the \n\nSurahs. 2 vols. Edinburgh, 1937-1939. \nBiella, Joan Copeland. Dictionary of Old South Arabic. Chico, California, 1982. [=Harvard \n\nSemitic Studies, no. 25.]\nBorrut, Antoine. \u201cVanishing Syria: Periodization and Power in Early Islam,\u201d Der Islam 91:1 \n\n(2014), 37-68. \n\nChronica Minora. Edited by Ignazio Guidi, E. W. Brooks, and J. B. Chabot. Paris, 1903-1905. \n[=Corpus Scriptorum Christianorum Orientalium, Scriptores Syri, Textus, Series \ntertia, tomus IV].\n\nChronicle of Zuqn\u012bn, see Harrak, Amir (transl.)\nChronicon anonymum ad ann. P. Chr. 846 pertinens, (in) Chronica minora II, V. CSCO 4/Syr. \n\n4, pp. 121-180. Paris, 1904. \n\nConrad, Lawrence. \u201cFut\u016b\u1e25.\u201d Encyclopedia of Arabic Literature. Edited by Julie Scott \nMeisami and Paul Starkey. London and New York: Routledge, 1998, I: 237-40.\n\nDawood, N. J. (translator). The Koran. Harmondsworth, 1974. \nDixon, A. A. EI (2), \u201cKalb b. Wabara, II\u2014Islamic Period.\u201d\nDonner, Fred M. Narratives of Islamic Origins. The beginnings of Islamic historical writing. \n\nPrinceton, 1998.", "start_char_idx": 35593, "end_char_idx": 37646, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8ccfff10-2455-4e1f-bec8-e8be8dd89e67": {"__data__": {"id_": "8ccfff10-2455-4e1f-bec8-e8be8dd89e67", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a7a9d6a3-b471-4f8c-8155-9d6ed4d09035", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "b0c4d4993c48efdd4ffecf16f2b1ad5975f7494fd70e8c46d605287b1f4d5260", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eb6d0cb9-6c9e-4414-bd8e-6f06cc0ec14d", "node_type": "1", "metadata": {}, "hash": "c16c45b525c0d7eedf7217812409fc3e9ea9b40de1bad3c7d1bdea9e2be54fd1", "class_name": "RelatedNodeInfo"}}, "text": "12  \u2022  FRed M. donneR\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nDonner, Fred M. \u201cThe Qur\u02be\u0101ncization of Religio-Political Discourse during the Umayyad \nPeriod,\u201d in A. Borrut (ed.), \u00c9criture de l\u2019histoire et processus de canonisation dans les \npremiers si\u00e8cles de l\u2019islam. Hommage \u00e0 Alfred-Louis de Pr\u00e9mare, Revue des Mondes \nMusulmans et de la M\u00e9diterran\u00e9 129 (2011), 79-92.\n\nDonner, Fred M. \u201cVisions of the Early Islamic Expansion: Between the Heroic and the \nHorrific,\u201d in Nadia Maria El Cheikh and Sean O\u2019Sullivan (eds.), Byzantium in Early \nIslamic Syria (Beirut: American University of Beirut and Balamand: University of \nBalamand, 2011), 9-29. \n\nDroge, A. J. The Qur\u2019\u0101n. A new Annotated Translation (Sheffield and Bristol, CT: Equinox, \n2013). \n\nFakhry, Majid (translator). An Interpretation of the Qur\u02be\u0101n. New York, 2004. \nFisher, Greg (ed.). Arabs and Empires before Islam. Oxford: Oxford University Press, 2015.\nGuillaume, Alfred. The Life of Muhammad. A translation of Ibn Is\u1e25\u0101q\u2019s S\u012brat Ras\u016bl All\u0101h. \n\nOxford, 1955. \n\nHaftijzer, J. and K. Jongeling. Dictionary of the North-West Semitic Inscriptions (Leiden, \n1995). \n\nHarrak, Amir (translator). The Chronicle of Zuqn\u012bn, Parts III and IV. A.D. 488-775. Toronto: \nPontifical Institute of Mediaeval Studies, 1999. \n\nHawting, G. R. \u201cAl-\u1e24udaybiyya and the Conquest of Mecca,\u201d Jerusalem Studies in Arabic \nand Islam 8 (1986), 1-23. \n\nHayajneh, Hani. \u201cArabian languages as a source the Qur\u02be\u0101nic Vocabulary,\u201d in Gabriel Said \nReynolds (ed.), New Perspectives on the Qur\u2019\u0101n: The Qur\u2019\u0101n in its historical context, 2 \n(London and N.Y.: Routledge, 2011), 117-146. \n\nHorovitz, Josef. Koranische Untersuchungen. Berlin and Leipzig, 1926. \nHoyland, Robert G. \u201cArab Kings, Arab Tribes and the Beginnings of Arab Historical Memory \n\nin Late Roman Epigraphy,\u201d in Hannah M. Cotton, Robert G. Hoyland, Jonathan J. Price, \nand David J. Wasserstein (eds.), From Hellenism to Islam: Cultural and Linguistic \nChange in the Roman Near East (Cambridge: Cambridge University Press, 2009) \n374-400.\n\nIbn Hish\u0101m, \u02bfAbd al-Malik. Al-S\u012bra al-nabaw\u012bya. Edited by F. W\u00fcstenfeld. 2 vols., G\u00f6ttingen, \n1858-1860. \n\nIncerti auctoris chronicon Pseud-Dionysianum vulgo dictum. Edited by J.-B. Chabot. Vol. 2, \nParis, 1933 [=Corpus Scriptorum Christianorum Orientalium, Scriptores Syri, series III, \nTomus II, Textus.]", "start_char_idx": 37651, "end_char_idx": 39977, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eb6d0cb9-6c9e-4414-bd8e-6f06cc0ec14d": {"__data__": {"id_": "eb6d0cb9-6c9e-4414-bd8e-6f06cc0ec14d", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8ccfff10-2455-4e1f-bec8-e8be8dd89e67", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "052993ca6dbd3bffc91b71492552a266ddfb4673dfb5094dbc691c32657b550b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9fded26b-eeab-4471-bb46-6bb86955d664", "node_type": "1", "metadata": {}, "hash": "86e84490df30c1bda421418e4e1811b5965e12fc89d0f53cd002f63204034fc9", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Arabic Fat\u1e25 as \u2018Conquest\u2019 \u2022  13\n\nJandora, John W. The March from Medina. A Revisionist Study of the Arab Conquests. \nClifton, New Jersey, 1990.\n\nJeffery, Arthur. The Foreign Vocabulary of the Qur\u2019\u0101n. Baroda, 1938. \nKhalidi, Tarif (trad.). The Qur\u02be\u0101n: A new Translation (New York: Viking, 2008) \nKoehler, Ludwig and Walter Baumgartner. The Hebrew and Aramaic Lexicon of the Old \n\nTestament. Leiden, 1966. \nLecker, Michael. \u201cThe Estates of \u02bfAmr b. al-\u02bf\u0100\u1e63 in Palestine: Notes on a new Negev \n\nInscription,\u201d Bulletin of the School of Oriental and African Studies 52 (1989), 24-37.\nLeslau, Wolf. Comparative Dictionary of Ge\u02bfez. Wiesbaden, 1987. \nLewis, Bernard. The Political Language of Islam. Chicago, 1988. \nLewis, G. S. \u201cFat\u1e25n\u0101me.\u201d The Encyclopaedia of Islam, 2nd ed. Leiden, 1960-2000. \nMuq\u0101til ibn Sulaym\u0101n. Tafs\u012br. Edited by A\u1e25mad Far\u012bd. 3 vols. Beirut, n.d.\nNoth, Albrecht, and Lawrence I. Conrad. The Early Arabic Historiographical Tradition: A \n\nSource-Critical Study. Princeton, 1994. \nOlmo Lete, G. del, and J. Sanmartin. Diccionario de la Lengua Ugar\u00edtica. Barcelona, 1996-\n\n2000.\n\nParet, Rudi. \u201cDie Bedeutungsentwicklung von arabisch fat\u1e25,\u201d in J. M. Barral (ed.), Orientalia \nHispanica sive studia F. M. Pareja dicata (Leiden: E.J. Brill, 1974), I, 537-41.\n\nParet, Rudi. Der Koran. Kommentar und Konkordanz. 2nd ed. Stuttgart, 1977. \nPayne Smith, R. Thesaurus Syriacus. Oxford, 1879-1901. \nPickthall, Marmaduke William (translator). The Meaning of the Glorious Koran. London, \n\n1930. \n\nRobin, Christian Julien. \u201cHimyar, Aks\u016bm, and Arabia Deserta in Late Antiquity: The \nEpigraphic Evidence,\u201d in Greg Fisher (ed.), Arabs and Empires before Islam (Oxford: \nOxford University Press, 2015), 127-71. \n\nRobinson, Chase F. \u201cConquest,\u201d in Encyclopaedia of the Qur\u02be\u0101n. General Editor: Jane \nDammen McAuliffe, Brill Online 2015. Referenced 25 February 2015.\n\nRotter, Gernot. Die Umayyaden und der zweite B\u00fcrgerkrieg (680-692). Wiesbaden: Deutsche \nMorgenl\u00e4ndische Gesellschaft, in Komm. bei Franz Steiner, 1982.\n\nRubin, Uri. \u201cThe Life of Mu\u1e25ammad and the Islamic Self-Image. A Comparative Analysis \nof an Episode in the Campaigns of Badr and al-\u1e24udaybiya.\u201d In The Biography of \nMu\u1e25ammad. The issue of the sources. Edited by Harald Motzki, 3-17. Leiden, 2000.", "start_char_idx": 39981, "end_char_idx": 42269, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9fded26b-eeab-4471-bb46-6bb86955d664": {"__data__": {"id_": "9fded26b-eeab-4471-bb46-6bb86955d664", "embedding": null, "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7016", "node_type": "4", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "6ebe62401fb873326168057cd536f1374936fbfec8599b8ecebe43aacc050568", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eb6d0cb9-6c9e-4414-bd8e-6f06cc0ec14d", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "af0aeae8270caa0ddefdc2e68179e19761c72fc4b9e3bb359f125d24eded40ed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c059707b-8ede-439e-8848-3f062fea8e06", "node_type": "1", "metadata": {}, "hash": "e022089b1ee4840f5e06eb16d894a24a60fe41ed6cd8e658f595b6b625bb5a33", "class_name": "RelatedNodeInfo"}}, "text": "14  \u2022  FRed M. donneR\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nSokoloff, Michael. A Dictionary of Christian Palestinian Aramaic. Leuven and Walpole, MA: \nPeeters, 2015. \n\nSokoloff, Michael. A Syriac Lexicon: A Translation from the Latin; Correction, Expansion \nand Update of C. Brockelmann\u2019s Lexicon Syriacum. Winona Lake, IN: Eisenbrauns, and \nPiscataway, NJ: Gorgias Press, 2009.\n\nStetkevych, Suzanne. \u201cThe Abbasid Poet Interprets History: Three Qa\u1e63\u012bdahs by Ab\u016b \nTamm\u0101m,\u201d Journal of Arabic Literature 10 (1979), 49-64.\n\nal-\u1e6cabar\u012b, Mu\u1e25ammad ibn Jar\u012br. Tafs\u012br. 30 vols., Cairo, 1321/1903. \nWansbrough, John. The Sectarian Milieu: Content and Composition of Islamic Salvation \n\nHistory. Oxford: Oxford University Press, 1978. \nal-W\u0101qidi, Mu\u1e25ammad ibn \u02bfUmar. Kit\u0101b al-magh\u0101z\u012b. Edited by Marsden Jones. 3 vols. \n\nLondon, 1966. \n\nWebb, Peter. Imagining the Arabs. Arab identity and the rise of Islam. Edinburgh: \nEdinburgh University Press, 2016. \n\nWebb, Peter. \u201cAl-J\u0101hiliyya: Uncertain Times of Uncertain Meanings,\u201d Der Islam 91:1 (2014), \n69-94.", "start_char_idx": 42274, "end_char_idx": 43306, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c059707b-8ede-439e-8848-3f062fea8e06": {"__data__": {"id_": "c059707b-8ede-439e-8848-3f062fea8e06", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9fded26b-eeab-4471-bb46-6bb86955d664", "node_type": "1", "metadata": {"identifier": "alusur-7016", "author": "Donner, Fred M. ", "title": "Arabic Fat\u1e25 as \u2018Conquest\u2019 and its Origin in Islamic Tradition", "date": "2016-11-15", "file": "alusur-7016.pdf"}, "hash": "4d1cc305386182b3733644689f30d1e07284bb1c668bdad565b3380c0ea4c9e7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4699bd21-f251-4fb4-87ad-7810b2d35dce", "node_type": "1", "metadata": {}, "hash": "3828bb331d3b6cf6609abd8747b53aca0730bb71ad1feee2148d3fd5d0fec4db", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 15-41\n\nWas Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian?  \nThe State of the Question*\n\nSean W. anthony\nThe Ohio State University\n\n(anthony.288@osu.edu)\n\nModern historians of early Islam have read, studied, and relied upon the third/ninth-century Arabic chronicle known today as T\u0101r\u012bkh al-Ya\u02bfq\u016bb\u012b (Eng. The History of al-Ya\u02bfq\u016bb\u012b) for nearly a century and a half, yet throughout the \nmodern study of early Islamic history, a rather persistent question has haunted the work. \nNamely, is the chronicle written by a Shi\u02bfite author? And is its portrait of early Islamic \nhistory \u2018Shi\u02bfite\u2019? For the most part, the view that Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b\u2019s History offers \na Shi\u02bfite take on Islamic history has prevailed in modern scholarship on Muslim histor-\nical writing since the first printed edition of the text was published in the late-nine-\nteenth century. In truth, the very question of a Shi\u02bfite bias is a tedious one - though often \nasserted, only rarely does one find the implications of the assertion, if there are any, \nexplicitly spelled out. Yet, given how tenacious of a hold this question of the putative \nShi\u02bfite bias of al-Ya\u02bfq\u016bb\u012b\u2019s History continues to have on scholarship, this essay seeks to \nrevisit the issue. But we begin with restating the question in clearer terms: What does \nit mean to say that al-Ya\u02bfq\u016bb\u012b\u2019s chronicle is a Shi\u02bfite work? Does it mean simply that the \nauthor was himself Shi\u02bfite, or does it mean that the author uses history to vindicate Shi\u02bfite \n\n* I would like to thank the editors and the anonymous reviewers for the insights and comments that they \noffered for improving the essay. In particular, I owe a debt of gratitude to Matthew Gordon for encouraging \nme to put pen to paper on this topic in the first place.\n\nAbstract\nThe works of the third/ninth-century historian and geographer Ibn al-W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b have long served \n\nas an indispensable source in the modern study of Islamic historiography, but nagging questions about al-\nYa\u02bfq\u016bb\u012b\u2019s purportedly Shi\u02bfite identity have continued to bedevil modern attempts to interpret his works. This \nessay re-visits the question of al-Ya\u02bfq\u016bb\u012b\u2019s Shi\u02bfite identity in of light of new data and a re-evaluation of the old, \nand it questions what evidence there exists for considering him a Shi\u02bfite as well as what heuristic value, if any, \nlabeling him as a Shi\u02bfite holds for modern scholars who read his works.\n\n\n\n16  \u2022  Sean W. anthony\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nbeliefs? What use, if any, does answering this question serve when reading this chronicle?\nAlthough the view that al-Ya\u02bfq\u016bb\u012b harbored Shi\u02bfite beliefs attained axiomatic status in \n\nthe century following the publication of his History, modern scholarship has failed to reach \na consensus as to what his putative Shi\u02bfite beliefs mean for how his chronicle ought to be \nread. Hence, one may rightly wonder whether one gains any insight at all by categorizing \nal-Ya\u02bfq\u016bb\u012b\u2019s chronicle as a Shi\u02bfite one\u2014identifying the sectarian loyalties of an author \nhardly nullifies the value of his works as historical sources.", "start_char_idx": 45, "end_char_idx": 3122, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4699bd21-f251-4fb4-87ad-7810b2d35dce": {"__data__": {"id_": "4699bd21-f251-4fb4-87ad-7810b2d35dce", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c059707b-8ede-439e-8848-3f062fea8e06", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "8f88543ab64b7a114802d4949ec469ed04af8f2de417bcae85d6652af74b3c03", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7e638b99-fdb7-4570-9d14-1b10448efa80", "node_type": "1", "metadata": {}, "hash": "62559184ba1aaca5e8e592d120342cf50a5c5e83d306b1ca45c121c3e03244fc", "class_name": "RelatedNodeInfo"}}, "text": "Labelling al-Ya\u02bfq\u016bb\u012b as a Shi\u02bfite \nhistorian has indeed been a hindrance to historians taking his History seriously in the past, \nas some notorious examples clearly demonstrate.1 In a relatively recent, iconoclastic essay, \nElton Daniel pursued the question of al-Ya\u02bfq\u016bb\u012b\u2019s purported Shi\u02bfite bias farther than any \nof his predecessors, even going so far as to challenge the certainty with which twentieth-\ncentury scholars read al-Ya\u02bfq\u016bb\u012b\u2019s chronicle for its putative Shi\u02bfite bias. Daniel rejected \nthe long-standing justifications for labelling al-Ya\u02bfq\u016bb\u012b as a Shi\u02bfite author as dubious at \nbest and tendentious at worst. He rightly warned that preemptively labelling al-Ya\u02bfq\u016bb\u012b\u2019s \nHistory does more to hinder than facilitate our understanding of the text.2 \n\nNevertheless, evaluating al-Ya\u02bfq\u016bb\u012b\u2019s History as a Shi\u02bfite account of Islamic history \nboasts a hoary pedigree and remains an entrenched scholarly legacy with which one must \nstill contend, notwithstanding Daniel\u2019s critique. The inception of this view can be traced \nto the publication of M. J. de Goeje\u2019s 1876 missive on the Cambridge manuscript, in which \nhe extols the importance al-Ya\u02bfq\u016bb\u012b\u2019s History as the work of \u201ca full-blooded Shi\u02bfite.\u201d3 The \nmanuscript\u2019s editor, M. Th. Houtsma, recapitulated de Goeje\u2019s verdict on the chronicle in \nthe preface to the printed edition published by E.J. Brill in 1883,4 and over a century of \nscholarly opinion ratified this evaluation of the chronicle, albeit with the usual nuances \nthat distinguish one scholar\u2019s approach from another.5 Al-Ya\u02bfq\u016bb\u012b\u2019s History thus gained a \nreputation for being a distinctively Shi\u02bfite reading of early Islamic history that stood out \nfrom the work of other Abbasid-era historians, such as Ibn Sa\u02bfd (d. 230/845), al-Bal\u0101dhur\u012b \n(d. 279/892), and Ab\u016b Ja\u02bffar al-\u1e6cabar\u012b (d. 310/923).\n\n1.  The most infamous example is Goitein\u2019s dismissive attitude towards al-Ya\u02bfq\u016bb\u012b\u2019s account of \u02bfAbd \nal-Malik ibn Marw\u0101n\u2019s construction of the Dome of the Rock as sheer Shi\u02bfite, anti-Umayyad polemic. Contrary \nto Goitein\u2019s suspicions, al-Ya\u02bfq\u016bb\u012b\u2019s account, as Amikam Elad has demonstrated, originated not with his Shi\u02bfite \nbias but, rather, with the non-Shi\u02bfite sources his chronicle drew upon. See A. Elad, \u201cWhy did \u02bfAbd al-Malik \nbuild the Dome of the Rock? A re-examination of the Muslim sources,\u201d in Bayt al-Maqdis: \u02bfAbd al-Malik\u2019s \nJerusalem, eds. J. Raby and J. Johns (Oxford: Oxford University Press, 1992), 241-308 and, more recently, idem, \n\u201c\u02bfAbd al-Malik and the Dome of the Rock: A Further Examination of the Muslim Sources,\u201d Jerusalem Studies in \nArabic and Islam 35 (2008): 167-226.\n\n2.  E. Daniel, \u201cal-Ya\u02bfq\u016bb\u012b and Shi\u02bfism Reconsidered,\u201d in \u02bfAbbasid Studies: Occasional Paper of the School of \n\u02bfAbbasid Studies, Cambridge, 6-10 July 2002, ed. J.E. Montgomery (Leuven: Peeters, 2004), 209-231.\n\n3.  M. J. de Goeje, \u201cUeber die Geschichte der Abb\u00e2siden von al-Jak\u00fbb\u00ee,\u201d in Travaux de la troisi\u00e8me session \ndu Congr\u00e8s international des orientalistes, vol.", "start_char_idx": 3123, "end_char_idx": 6104, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7e638b99-fdb7-4570-9d14-1b10448efa80": {"__data__": {"id_": "7e638b99-fdb7-4570-9d14-1b10448efa80", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4699bd21-f251-4fb4-87ad-7810b2d35dce", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "1da7d6a08f5e22ed8f8cc8168b1acdee670b98abdf477a5d18b663f21f34286f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c261f5cc-e3c5-4f85-a7da-e38131a9df12", "node_type": "1", "metadata": {}, "hash": "9207a34ca60b928c63edc39bc7e767d177f07f96aa4ec881e3500bd7e1d1f9a9", "class_name": "RelatedNodeInfo"}}, "text": "2 (Leiden: Brill, 1876) 156-57, \u201c[W]eil uns hier die Islamische \nGeschichte erz\u00e4hlt wird von einem Vollblut-Sch\u00ee\u2019iten, der wahrheitsliebend ist, obgleich in der Wahl der \nBerichte unter dem Einfl\u00fcsse seiner Verehrung f\u00fcr das Haus Al\u00ee\u2019s steht.\u201d\n\n4.  \u201cPraefatio,\u201d in Th. Houtsma, ed., Ibn W\u0101\u1e0di\u1e25 qui dicitur al-Ja\u02bfq\u016bb\u012b Historiae (Leiden: Brill, 1883), i, ix-x.\n5.  Daniel cites a few outliers (ibid., 212-13), but rarely do they go as far as to deny al-Ya\u02bfq\u016bb\u012b\u2019s Shi\u02bfite \n\ninclinations outright.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian?  \u2022  17\n\nMost of the scholarship on the relationship between Shi\u02bfism and Ya\u02bfq\u016bb\u012b\u2019s chronicle in \nthe decades following Houtsma\u2019s edition remained impressionistic, and few scholars delved \ninto a detailed analysis of al-Ya\u02bfq\u016bb\u012b\u2019s work and the specific ways in which his putative \nShi\u02bfite perspective shaped its content. This situation changed for the better beginning \nin the 1970s. Two scholars, William G. Milward6 and Yves Marquet,7 published watershed \nstudies of al-Ya\u02bfq\u016bb\u012b\u2019s oeuvre that simultaneously confirmed and nuanced de Goeje\u2019s \nand Houtsma\u2019s views. Milward\u2019s and Marquet\u2019s respective work was considerably more \nthorough than that of their predecessors.\n\nMilward in particular argued that, although recognizably Shi\u02bfite in disposition, \nal-Ya\u02bfq\u016bb\u012b\u2019s chronicle was neither parochial nor insular but, much like the work of other \nhistorians of the Abbasid era, drew upon a diverse swathe of sources that exhibited no \nconspicuously sectarian biases. Yves Marquet\u2019s analyses, albeit occasionally tendentious, \nalso demonstrated that, while broadly Shi\u02bfite in outlook, al-Ya\u02bfq\u016bb\u012b\u2019s History did not \nespouse a perspective that could be easily identified with any one Shi\u02bfite community from \namong the multitude of Shi\u02bfite movements of the early Islamic period. Inasmuch as Shi\u02bfism \nremained a fissiparous phenomenon in the Abbasid period, al-Ya\u02bfq\u016bb\u012b\u2019s chronicle did not \npromote the parochial interests of any single Shi\u02bfite community and, therefore, defies any \nstrict categorization.8 \n\nAs argued below, the precise communal locus of al-Ya\u02bfq\u016bb\u012b\u2019s sectarian loyalties remain \nunknowable barring future discovery of new data concerning his biography. That being \nsaid, the chronicle does contain a wealth of material that one can use to demonstrate \nthat he favored a staunchly rejectionist, or \u2018R\u0101fi\u1e0d\u012b\u2019, Shi\u02bfite view of early Islamic history. \nThis essay argues, in other words, that, despite Daniel\u2019s critique, a reading of al-Ya\u02bfq\u016bb\u012b\u2019s \nHistory that views the work as one animated by a staunchly Shi\u02bfite view of history remains \nnot only justifiable but also imperative. In particular, al-Ya\u02bfq\u016bb\u012b\u2019s narratives of the \nsuccession to the Prophet and the first Civil War (al-fitna al-kubr\u0101) are staunchly pro-\u02bfAlid \nand pro-H\u0101shimid while simultaneously being profoundly hostile not only to controversial \nCompanions, such as the caliph Mu\u02bf\u0101wiya ibn Ab\u012b Sufy\u0101n, but also to the likes of Ab\u016b Bakr \nand \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b.", "start_char_idx": 6105, "end_char_idx": 9106, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c261f5cc-e3c5-4f85-a7da-e38131a9df12": {"__data__": {"id_": "c261f5cc-e3c5-4f85-a7da-e38131a9df12", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7e638b99-fdb7-4570-9d14-1b10448efa80", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "774b674a4686e1c1198fb6b60bed2d037027cbf9a5fec70fcc5aebb44406aac2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2216f79b-fd31-499d-a1e1-b06902c035d8", "node_type": "1", "metadata": {}, "hash": "0d2a26db97404211692f240d6f8eafa8c5ab12e87016a8c9fa535c28f6c5e17e", "class_name": "RelatedNodeInfo"}}, "text": "Such textual posturing, of course, does not mean that one can automatically infer that \nal-Ya\u02bfq\u016bb\u012b espoused this or that ideology or assume that every account in his chronicle \nought to be read through the lens of Shi\u02bfite sectarianism. Islamic historiography is replete \nwith histories that relate contradictory and even mutually exclusive accounts and versions \nof events.9 Yet, as will be seen below, what grants the presence of such sectarian narratives \nparticular significance is when, as in al-Ya\u02bfq\u016bb\u012b\u2019s case, a chronicler rarely (or never) takes \n\n6.  M. Milward, A Study of al-Ya\u02bfq\u016bb\u012b with Special Reference to His Alleged Sh\u012b\u02bfa [sic] Bias, unpublished \nPh.D., Princeton, 1962; idem, \u201cThe Adaptation of Men to Their Time: An Historical Essay by al-Ya\u02bfq\u016bb\u012b,\u201d JAOS \n84 (1964): 329-344; idem, \u201cAl-Ya\u02bfq\u016bb\u012b\u2019s Sources and the Question of Sh\u012b\u02bfa [sic] Partiality,\u201d Abr-Nahrayn 12 \n(1971-72): 47-75.\n\n7.  Y. Marquet, \u201cLe \u0160\u012b\u02bfisme au ixe si\u00e8cle \u00e0 travers l\u2019histoire de Ya\u02bfq\u016bb\u012b,\u201d Arabica 19 (1972): 1-45, 103-138.\n8.  Cf. EI2, art. \u201cal-Ya\u02bf\u1e33\u016bb\u012b\u201d (M.Q. Zaman).\n9.  Albrecht Noth and Lawrence I. Conrad, The Early Arabic Historical Tradition: A Source Critical Study, tr. \n\nMichael Bonner (Princeton: Darwin, 1994), 7-10.", "start_char_idx": 9108, "end_char_idx": 10322, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2216f79b-fd31-499d-a1e1-b06902c035d8": {"__data__": {"id_": "2216f79b-fd31-499d-a1e1-b06902c035d8", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c261f5cc-e3c5-4f85-a7da-e38131a9df12", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "f8abf3657a37ead68f1d8a2722591c7f0ad04ec6898f098ba9ea43ef0d9a6e5a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eeac3c28-faa1-46a4-a7f0-e1b3c072ac6a", "node_type": "1", "metadata": {}, "hash": "2123f84544ba0606cc57aad4de86032bebb61324aba88dd665569baa423e6e42", "class_name": "RelatedNodeInfo"}}, "text": "Michael Bonner (Princeton: Darwin, 1994), 7-10.\n\n\n\n18  \u2022  Sean W. anthony\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nany measures to temper their net effect on the reader by providing alternative narratives. \nUnlike many of his peers, al-Ya\u02bfq\u016bb\u012b dispenses with the method of compiling narratives out \nof discrete and disparate reports (akhb\u0101r) and, instead, usually opts for a single narrative \nvoice. Thus does al-Ya\u02bfq\u016bb\u012b\u2019s chronicle clearly stack the narrative deck in favor of one \nparticular sectarian viewpoint\u2014in his case, that of a R\u0101fi\u1e0d\u012b Shi\u02bfite? \n\nBut, this being said, I also follow Daniel\u2019s basic instinct that reading al-Ya\u02bfq\u016bb\u012b as \n\u201cmerely Shi\u02bfite\u201d has its limitations, too. As such, this essay seeks a nuanced reading of \nal-Ya\u02bfq\u016bb\u012b\u2019s work as a \u2018Shi\u02bfite chronicle\u2019. Two lines of inquiry elucidate the challenges \nposed by al-Ya\u02bfq\u016bb\u012b\u2019s History and why the place of Shi\u02bfism in the work remains such \na difficult question. The first relates to the difficulty of reconstructing al-Ya\u02bfq\u016bb\u012b\u2019s \nbiography. The available data about al-Ya\u02bfq\u016bb\u012b is not only sparse, it is also fraught with \nambiguities and contradictions, raising the question as to whether any of the data point \nto his sectarian loyalties. The second line of inquiry pursues a more complicated question: \nWhat exactly would a Shi\u02bfite history from the Abbasid period look like?\n\nThis second line of questioning draws on a recognition of the internal diversity of \nShi\u02bfism in the 3rd/9th-century Abbasid empire without losing sight of the unifying features \nof Shi\u02bfism broadly conceived. Thus, a narrative that espoused a Shi\u02bfite view of history \ncan be expected, at a minimum, to uphold the view that the Prophet\u2019s family (ahl al-bayt) \nenjoyed a particular claim to political and religious leadership. This constitutes the \nrudiments of a view that even non-Shi\u02bfite scholars of the Abbasid period, particularly \namong the staunchly Sunn\u012b \u1e25ad\u012bth folk, broadly termed \u2018good\u2019 or \u2018benign Shi\u02bfism\u2019 (Ar. \ntashayyu\u02bf \u1e25asan). A more hardline \u2013 a so-called R\u0101fi\u1e0d\u012b or \u2018rejectionist\u2019 - view would contend \nthat only the Prophet\u2019s family, whether defined as the Prophet\u2019s kin (either defined \nbroadly as the H\u0101shim clan or more narrowly as \u02bfAl\u012b and his progeny), could rightfully \nclaim this leadership. The rejectionist view also entails the belief that those who deny this \nleadership have gravely sinned, including even such prominent Companions of the Prophet \nas Ab\u016b Bakr and \u02bfUmar, since they refused to recognize \u02bfAl\u012b\u2019s rights from the outset \nand even thwarted their realization. It is this later view, I contend, that one finds in the \nchronicle of al-Ya\u02bfq\u016bb\u012b, and inasmuch as his chronicle espouses this view of the succession \nto Mu\u1e25ammad, one can justifiably regard him as a Shi\u02bfite author.\n\nThe Biographical Data\n\nAl-Ya\u02bfq\u016bb\u012b\u2019s family history and personal biography have long been recognized as \ndifficult, if not impossible, to reconstruct. In a rare and fragmentary autobiographical note \nthat begins his geographical work, the Kit\u0101b al-buld\u0101n, al-Ya\u02bfq\u016bb\u012b gives us our best insight \ninto his life, portraying himself as follows (Buld\u0101n, 232-33):10 \n\nIn the prime of my youth and during the occupations of adulthood I dedicated the \nkeenness of my intellect to the study of the stories of various lands and the distances \nbetween them, for I had travelled from a young age. My travels continued and my \nforeign sojourns never ceased. When I encountered someone from these lands, I \n\n10.  Ed. M.J. de Goeje, Bibliotheca geographorum Arabicorum (Leiden: Brill, 19272), vii, 231-373.", "start_char_idx": 10275, "end_char_idx": 13814, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eeac3c28-faa1-46a4-a7f0-e1b3c072ac6a": {"__data__": {"id_": "eeac3c28-faa1-46a4-a7f0-e1b3c072ac6a", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2216f79b-fd31-499d-a1e1-b06902c035d8", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "edc0b1bb9b773b9035c98a4ec3aec773ebc960f8576740e62c3f255bc3bde9fb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7ccf21d3-ac5a-4240-808a-65aec4f710f5", "node_type": "1", "metadata": {}, "hash": "e1d1a918b4d1f1079ecd8d7c7593d27fc01c5a3772b1faab289ceff0347ca944", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian?  \u2022  19\n\nwould ask him about his homeland and cities \u2026and afterwards I would verify what he \nreported to me from the most trustworthy testimony. I posed queries to person after \nperson until I had questioned a great multitude of the learned in and out of season as \nwell as Easterners and Westerners. Thus did I write down their reports and transmit \ntheir reports \u2026 for a long time. \n\nAll of this he states, however, without informing his readers what course these journeys \ntraced or whence he began them. A little later on, he begins his treatise with a detailed \nand adulatory account of Baghd\u0101d, a decision he justifies in part because his ancestors \nonce resided in Baghd\u0101d and because one of them even helped manage its affairs11\u2014likely \na reference to his ancestor W\u0101\u1e0di\u1e25, an Abbasid client who served the caliphs as a court \nsteward (qahram\u0101n). He does not, however, claim to have been born there himself. Hence, \nthese comments might give us the sense of a figure who was curious, intrepid, and well-\ntravelled, but they settle little else.\n\nThe longest biographical notice for al-Ya\u02bfq\u016bb\u012b appears in Y\u0101q\u016bt al-\u1e24amaw\u012b\u2019s (d. \n626/1229) biographical dictionary of belletrists, and Y\u0101q\u016bt draws his account almost \nentirely from information recorded by the Egyptian historian Ab\u016b \u02bfUmar al-Kind\u012b (d. \n350/961). Y\u0101q\u016bt\u2019s entry is exceedingly laconic and makes no explicit statement regarding \nal-Ya\u02bfq\u016bb\u012b\u2019s sectarian loyalties. The entry includes Ya\u02bfq\u016bb\u012b\u2019s name and lineage (nasab); \nnotes that he was a client (mawl\u0101) of the Ban\u016b H\u0101shim (i.e., the Prophet\u2019s clan of Quraysh); \nlists his works;12 and records his death as transpiring in the year 284/897.13 \n\nY\u0101q\u016bt\u2019s account is also problematic: the date he gives for al-Ya\u02bfq\u016bb\u012b\u2019s death is certainly \nerroneous\u2014citations of al-Ya\u02bfq\u016bb\u012b\u2019s poetry on the fall of the \u1e6c\u016bl\u016bnid dynasty14 and the \ndeath of the Abbasid caliph al-Muktaf\u012b prove that he must have lived beyond 295/908 (see \nbelow). To further muddy the waters, the death date that Y\u0101q\u016bt gleans from al-Kind\u012b also \nappears associated with a similarly named figure in the biographical dictionaries of the \nscholars of \u1e25ad\u012bth. They record a minor Egyptian traditionist by the name of Ab\u016b Ja\u02bffar \nA\u1e25mad ibn Is\u1e25\u0101q ibn W\u0101di\u1e25 ibn \u02bfAbd al-\u1e62amad ibn W\u0101\u1e0di\u1e25 al-\u02bfAss\u0101l (\u2018the honey merchant\u2019), \na mawl\u0101 of the Quraysh. They report his death date as \u1e62afar 284/March-April 897\u2014a date \nmatching exactly the death date Y\u0101q\u016bt records for al-Ya\u02bfq\u016bb\u012b.15 \n\nThe \u1e25adith literature places this A\u1e25mad ibn Is\u1e25\u0101q ibn W\u0101\u1e0di\u1e25 al-\u02bfAss\u0101l within the orbit \n\n11.  Buld\u0101n, 226.12-13, \u201cli-anna salaf\u012b k\u0101n\u016b [min] al-q\u0101\u02beim\u012bn bih\u0101 wa-a\u1e25adahum tawall\u0101 amrah\u0101.\u201d\n12.", "start_char_idx": 13818, "end_char_idx": 16522, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7ccf21d3-ac5a-4240-808a-65aec4f710f5": {"__data__": {"id_": "7ccf21d3-ac5a-4240-808a-65aec4f710f5", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eeac3c28-faa1-46a4-a7f0-e1b3c072ac6a", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "dfcc0464376b95a94ca31a790290ed5c3d512f3d55ae920c6a667be07c999526", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f29c7103-c80c-44b7-a99e-abab67e83802", "node_type": "1", "metadata": {}, "hash": "b08da5b8e6b23cfff79ffbff4876eb4040152214d4a19b7e45feb26e81002a81", "class_name": "RelatedNodeInfo"}}, "text": "The works Y\u0101q\u016bt lists are: Kit\u0101b al-T\u0101r\u012bkh al-kab\u012br, Kit\u0101b asm\u0101\u02be al-buld\u0101n, Kit\u0101b f\u012b akhb\u0101r al-umam \n\nal-s\u0101lifa, and Kit\u0101b mush\u0101kalat al-n\u0101s li-zam\u0101nihim. Arguably, all of these works can be regarded as extant \nin some way if one regards the Kit\u0101b f\u012b akhb\u0101r al-umam al-s\u0101lifa as referring to the first volume of the work \nknown today as T\u0101r\u012bkh al-Ya\u02bfq\u016bb\u012b.\n\n13.  Y\u0101q\u016bt al-\u1e24amaw\u012b, Mu\u02bfjam al-udab\u0101\u02be (Irsh\u0101d al-ar\u012bb il\u0101 ma\u02bfrifat al-ad\u012bb), ed. I\u1e25s\u0101n \u02bfAbb\u0101s (Beirut: D\u0101r \nal-Gharb al-Isl\u0101m\u012b, 1993), ii, 557.\n\n14.  See Gaston Wiet, tr., Les Pays de Ya\u02bf\u1e33\u016bb\u012b (Cairo: IFAO, 1937), viii; \u1e24usayn \u02bf\u0100\u1e63\u012b, al-Ya\u02bfq\u016bb\u012b: \u02bfa\u1e63ruh, s\u012brat \n\u1e25ay\u0101tih, wa-manhajuhu l-t\u0101r\u012bkh\u012b (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1992), 50-51; Daniel, 209 and n. 2 thereto. \n\n15.  \u02bfAbd al-Kar\u012bm ibn Mu\u1e25ammad al-Sam\u02bf\u0101n\u012b, al-Ans\u0101b (Hyderabad: D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, \n1962-82), ix, 291 (citing the Kit\u0101b Ghurab\u0101\u02be of the Egyptian scholar Ibn Y\u016bnus al-\u1e62adaf\u012b, d. 347/958); Shams \nal-D\u012bn al-Dhahab\u012b, T\u0101r\u012bkh al-isl\u0101m wa-wafay\u0101t al-mash\u0101h\u012br wa-l-a\u02bfl\u0101m, ed. Bashsh\u0101r \u02bfAww\u0101d Ma\u02bfr\u016bf (Beirut: \nD\u0101r al-Gharb al-Isl\u0101m\u012b, 2003), vi, 668. \n\n\n\n20  \u2022  Sean W. anthony\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nof the Egyptian \u1e25ad\u012bth scholars. He appears, for example, as a minor \u1e25ad\u012bth scholar and \nan authority in the works of Sulaym\u0101n ibn A\u1e25mad al-\u1e6cabar\u0101n\u012b (260-360/873-970), wherein \nhe transmits traditions from the Egyptian scholar Sa\u02bf\u012bd ibn al-\u1e24akam Ibn Ab\u012b Maryam (d. \n224/839)16 and \u1e24\u0101mid ibn Ya\u1e25y\u0101 al-Balkh\u012b (d. 242/857), a scholar who resided in Tarsus \n(\u1e6cars\u016bs) but who had a large number of Egyptian students.17 In addition to al-\u1e6cabar\u0101n\u012b\u2019s \nworks, A\u1e25mad ibn Is\u1e25\u0101q ibn W\u0101\u1e0di\u1e25 al-\u02bfAss\u0101l also makes scattered appearances as a \u1e25ad\u012bth \ntransmitter in the works of the M\u0101lik\u012b scholar of al-Andalus Ibn \u02bfAbd al-Barr (d. 463/1071). \nIbn \u02bfAbd al-Barr transmits these traditions from the Egyptian \u1e25ad\u012bth scholar \u02bfAbdall\u0101h \nibn Ja\u02bffar Ibn al-Ward (d.", "start_char_idx": 16524, "end_char_idx": 18410, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f29c7103-c80c-44b7-a99e-abab67e83802": {"__data__": {"id_": "f29c7103-c80c-44b7-a99e-abab67e83802", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7ccf21d3-ac5a-4240-808a-65aec4f710f5", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "5a31a0ccd1bd3fbad9a28e4aa4972f451270e347583e93780b0204e50db84b60", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "99e55c4e-e841-4091-bd6d-ef01c3e41173", "node_type": "1", "metadata": {}, "hash": "818d43923d6c13ff03821687df01b24585f20bfedd72561f08df81ae0f374bfe", "class_name": "RelatedNodeInfo"}}, "text": "351/362),18 who cites A\u1e25mad ibn Is\u1e25\u0101q ibn W\u0101\u1e0di\u1e25 as an authority \nfor reports from Ab\u016b D\u0101w\u016bd al-Sijist\u0101n\u012b (d. 275/889), the compiler of the famous Sunan,19 \nas well as two Egyptian scholars named Sa\u02bf\u012bd ibn Asad ibn M\u016bs\u0101 al-Umaw\u012b (d. 229/843-\n44)20 and Mu\u1e25ammad ibn Khall\u0101d al-Iskandar\u0101n\u012b (d. 231/845).21 The impression left by \nthis material is certainly not of the scholarly networks cultivated by a Shi\u02bfite but rather a \nminor \u1e25ad\u012bth scholar known locally among Egyptian traditionists. But is he to be identified \nwith al-Ya\u02bfq\u016bb\u012b the historian? I believe not, but to see why we need to broaden the scope of \nour analysis.\n\nMost of the other biographical details available to modern historians must be gleaned \nfrom the scattered references to and citations of al-Ya\u02bfq\u016bb\u012b\u2019s writings in the works of \nother medieval authors, and all of these recommend against identifying the author of \nthe so-called T\u0101r\u012bkh al-Ya\u02bfq\u016bb\u012b with A\u1e25mad ibn Is\u1e25\u0101q ibn W\u0101\u1e0di\u1e25 al-\u02bfAss\u0101l. Al-Ya\u02bfq\u016bb\u012b\u2019s \nchronicle was scarcely known to medieval authors\u2014the earliest known citation of the \nHistory appears in a treatise on Qur\u02be\u0101nic exegesis by the famed theologian Mu\u1e25ammad \nibn \u02bfAbd al-Kar\u012bm al-Shahrast\u0101n\u012b (d. 548/1153), who cites his account of \u02bfAl\u012b ibn Ab\u012b \u1e6c\u0101lib\u2019s \n\n16.  Jam\u0101l al-D\u012bn al-Mizz\u012b, Tahdh\u012bb al-Kam\u0101l f\u012b asm\u0101\u02be al-rij\u0101l, ed. Bashsh\u0101r \u02bfAww\u0101d Ma\u02bfr\u016bf (Beirut: D\u0101r \nal-Gharb al-Isl\u0101m\u012b, 1983-1992), x, 393. Cf. these traditions in al-\u1e6cabar\u0101n\u012b, al-Mu\u02bfjam al-kab\u012br, ed. \u1e24amd\u012b ibn \n\u02bfAbd al-Maj\u012bd al-Salaf\u012b (Cairo: Maktabat Ibn Taymiyya, 1983-), ii, 73 (al-\u1e24asan ibn \u02bfAl\u012b on the witr prayer); vii, 70 \n(Ab\u016b Bakr\u2019s prayers during Rama\u1e0dan); ix, 99 (pietistic wisdom of Ibn Mas\u02bf\u016bd); x, 26-27 (on the most excellent \ngood works) and 191 (proscription of smacking cheeks and lacerating chests); and xii, 47 (the Prophet\u2019s \nrecitations Friday mornings) and 91 (the Prophet\u2019s prayers at night). See also idem, Musnad al-sh\u0101miyy\u012bn, \ned. \u1e24amd\u012b ibn \u02bfAbd al-Maj\u012bd al-Salaf\u012b (Beirut: Mu\u02beassasat al-Ris\u0101la, 1983), iv, 365 (on reciting al-F\u0101ti\u1e25a during \nprayer).\n\n17.  \u1e6cabar\u0101n\u012b, al-Mu\u02bfjam al-\u1e63agh\u012br (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1983), i, 25 (\u02bf\u0100\u02beisha on cleaning semen \nfrom the Prophet\u2019s clothing); cf. Mizz\u012b, Tahdh\u012bb, v, 325-27 for \u1e24\u0101mid ibn Ya\u1e25y\u0101\u2019s Egyptian pupils.\n\n18.  Originally from Baghd\u0101d, Ibn al-Ward settled in Egypt later in life; see al-Dhahab\u012b, Siyar a\u02bfl\u0101m \nal-nubal\u0101\u02be, ed.", "start_char_idx": 18411, "end_char_idx": 20764, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "99e55c4e-e841-4091-bd6d-ef01c3e41173": {"__data__": {"id_": "99e55c4e-e841-4091-bd6d-ef01c3e41173", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f29c7103-c80c-44b7-a99e-abab67e83802", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "280b34a6cc547a5c5df2eab46ae0940c2159ab348c016af8eb1ccc8a7f732327", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ed6901d3-0ab7-4374-beca-cdeb825db111", "node_type": "1", "metadata": {}, "hash": "7db65bc36fcf734e51cb9298f3d87fc7f740f070461f8fa3a3bec25664a68486", "class_name": "RelatedNodeInfo"}}, "text": "Shu\u02bfayb al-Arna\u02be\u016b\u1e6d et al. (Beirut: Mu\u02beassasat al-Ris\u0101lah, 1996), xvi, 39.\n\n19.  Ibn \u02bfAbd al-Barr, al-Tamh\u012bd li-m\u0101 f\u012b l-Muwa\u1e6d\u1e6da\u02be min al-ma\u02bf\u0101n\u012b wa\u2019l-as\u0101n\u012bd (Rabat: Wiz\u0101rat al-Awq\u0101f \nwa\u2019l-Shu\u02be\u016bn al-Isl\u0101miyya, 1967-1992), vii, 142 (Sufy\u0101n al-Thawr\u012b\u2019s interpretation of Q. 57:4).\n\n20.  Ibn \u02bfAbd al-Barr, Tamh\u012bd, xvii, 416 (biographical notice on \u02bfAbdall\u0101h ibn \u02bfAbd al-Ra\u1e25m\u0101n ibn Ma\u02bfmar, a \nmu\u1e25addith and q\u0101\u1e0d\u012b of the Umayyad period); idem, al-Ist\u012b\u02bf\u0101b f\u012b ma\u02bfrifat al-a\u1e63\u1e25\u0101b, ed. \u02bfAl\u012b Mu\u1e25ammad al-Bij\u0101w\u012b \n(Cairo: Nah\u1e0dat Mi\u1e63r, c. 1960), iv, 1620 (the Prophet\u2019s admonition to Ab\u016b Ju\u1e25ayfa against gluttony).\n\n21.  Idem, al-Intiq\u0101\u02be f\u012b fa\u1e0d\u0101\u02beil al-thal\u0101tha al-a\u02beimma al-fuqah\u0101\u02be, ed. \u02bfAbd al-Fatt\u0101\u1e25 Ab\u016b Ghudda (Beirut: D\u0101r \nal-Bash\u0101\u02beir al-Isl\u0101miyya, 1997), 79 (on an Alexandrian\u2019s dream about M\u0101lik ibn Anas). On Mu\u1e25ammad ibn \nKhall\u0101d al-Iskandar\u0101n\u012b, see Ibn \u1e24ajar al-\u02bfAsqal\u0101n\u012b, Lis\u0101n al-m\u012bz\u0101n, ed. \u02bfAbd al-Fatt\u0101\u1e25 Ab\u016b Ghudda (Beirut: D\u0101r \nal-Bash\u0101\u02beir al-Isl\u0101miyya , 2002), vii, 118-19.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian?  \u2022  21\n\ncollection of the Qur\u02be\u0101n (on which, see below).22 By contrast, scholars such as Ibn al-\u02bfAd\u012bm \n(d. 660/1262), al-Qazw\u012bn\u012b (d. 682/1283), and al-Maqr\u012bz\u012b (d. 845/1442) cited al-Ya\u02bfq\u016bb\u012b\u2019s \ngeographical work, Kit\u0101b al-buld\u0101n, rather frequently by comparison. 23 These medieval \nauthors call him by many names: A\u1e25mad ibn W\u0101\u1e0di\u1e25, Ibn W\u0101di\u1e25, Ibn Ab\u012b Ya\u02bfq\u016bb, and A\u1e25mad \nal-K\u0101tib (i.e., A\u1e25mad \u2018the scribe\u2019)\u2014though they never refer to him by the laqab \u2018the honey \nmerchant\u2019 (al-\u02bfass\u0101l).24 Indeed, even the designation of this scholar as \u2018al-Ya\u02bfq\u016bb\u012b\u2019 is a \nmodern phenomenon based on the version of his name that appears on the colophons of \nthe extant manuscripts of his works. Most notably, al-Ya\u02bfq\u016bb\u012b\u2019s contemporary and fellow \ngeographer Ibn al-Faq\u012bh al-Hamadh\u0101n\u012b (d. c.", "start_char_idx": 20765, "end_char_idx": 22582, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ed6901d3-0ab7-4374-beca-cdeb825db111": {"__data__": {"id_": "ed6901d3-0ab7-4374-beca-cdeb825db111", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "99e55c4e-e841-4091-bd6d-ef01c3e41173", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "e4f6a7aed0eacb8fa75df1c1e6203f5bf0071b90320fe94a0ebacc91ae5794d7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1a7283de-fba4-4bde-9dd4-31ff74b2c47f", "node_type": "1", "metadata": {}, "hash": "c5aaf543fe3743d7f42b0f1b3ed2d3c297303a2142bfc2d098464998562e585a", "class_name": "RelatedNodeInfo"}}, "text": "289-90/902-3) cites the author of the Kit\u0101b \nal-buld\u0101n as \u2018Ibn W\u0101di\u1e25 al-I\u1e63fah\u0101n\u012b\u2019, indicating that the author was at one point in his \ncareer known for being of Iranian rather than Egyptian extraction.25 Daniel too hastily \ndismisses Ibn al-Faq\u012bh\u2019s reference as isolated; in fact, it is not. Ab\u016b Man\u1e63\u016br al-Tha\u02bf\u0101lib\u012b (d. \n429/1039) also ranks \u201cA\u1e25mad ibn W\u0101\u1e0di\u1e25\u201d among a long list of literary elite who hailed from \nI\u1e63fah\u0101n.26 \n\nAlthough it is unlikely that the Egyptian honey-merchant named \u2018A\u1e25mad ibn Is\u1e25\u0101q \nibn W\u0101\u1e0di\u1e25\u2019 known to the \u1e25ad\u012bth scholars is the same \u2018A\u1e25mad ibn Ab\u012b Ya\u02bfq\u016bb ibn W\u0101\u1e0di\u1e25\u2019 \nwho authored the T\u0101r\u012bkh al-Ya\u02bfq\u016bb\u012b and Kit\u0101b al-buld\u0101n, the honey-merchant \u1e25ad\u012bth \nscholar may, however, have been the author of the Kit\u0101b mush\u0101kalat al-n\u0101s li-zam\u0101nihim \nconventionally attributed to al-Ya\u02bfq\u016bb\u012b, insofar as the work differs so starkly in style and \ncontent from the work known as T\u0101r\u012bkh al-Ya\u02bfq\u016bb\u012b.27 This is mostly speculative. What \n\n22.  Maf\u0101t\u012b\u1e25 al-asr\u0101r wa-ma\u1e63\u0101bi\u1e25 al-abr\u0101r, ed. Mu\u1e25ammad \u02bfAl\u012b \u0100dharshab (Tehran: Mir\u0101th-i Makt\u016bb, \n2008), i, 24 ff., calling the work T\u0101r\u012bkh Ibn W\u0101\u1e0di\u1e25. Earlier citations of the T\u0101r\u012bkh might be found in the \nLeiden manuscript of an anonymous history of the Abbasids called Dhikr Ban\u012b \u02bfAbb\u0101s wa-\u1e93uh\u016brihim (Leiden \nOr. 14.023), which cites Ya\u02bfq\u016bb\u012b\u2019s T\u0101r\u012bkh directly. See Q\u0101sim al-S\u0101marr\u0101\u02be\u012b, \u201cHal kataba l-Tan\u016bkh\u012b kit\u0101ban f\u012b \nl-t\u0101r\u012bkh?\u201d al-Majma\u02bf al-\u02bfIlm\u012b al-\u02bfArab\u012b 50 (1975): 531. For a description of the manuscript, see Jan Just Witkam, \nInventory of the Oriental Manuscripts of the Library of the University of Leiden (Leiden: Ter Lugt, 2006-2016), \n15: 11\n\n23.  Ibn al-\u02bfAd\u012bm, Bughyat al-\u1e6dalab f\u012b t\u0101r\u012bkh \u1e24alab, ed. Suhayl Zakk\u0101r (Beirut: D\u0101r al-Fikr, 1988), i, 88, 107-8, \n123, 141, 150, 156, 173, 219, 263, 265, 478; Zakariy\u0101\u02be ibn Mu\u1e25ammad al-Qazw\u012bn\u012b, \u0100th\u0101r al-bil\u0101d wa-akhb\u0101r \nal-\u02bfib\u0101d (Beirut: D\u0101r \u1e62\u0101dir, n.d.), 187 (citing Ya\u02bfq\u016bb\u012b, Buld\u0101n, 333-34). See Daniel, 216 n. 43 for references to \nal-Ya\u02bfq\u016bb\u012b\u2019s K. al-Buld\u0101n in al-Maqr\u012bz\u012b\u2019s Khi\u1e6da\u1e6d\n\n24.  For these variants, see M.J. de Goeje, ed., Bibliotheca geographorum Arabicorum (Leiden: Brill, 19272), \nvii, 361-73.\n\n25.", "start_char_idx": 22583, "end_char_idx": 24698, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1a7283de-fba4-4bde-9dd4-31ff74b2c47f": {"__data__": {"id_": "1a7283de-fba4-4bde-9dd4-31ff74b2c47f", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ed6901d3-0ab7-4374-beca-cdeb825db111", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c34b10d1a7c6f4b595f511227c6fe53f5ef21e87268224b361735bc6b9aabcb9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7770ddb9-b7cb-4755-b265-0113174f4dd3", "node_type": "1", "metadata": {}, "hash": "bfd4733a2fa74b695c0d198f3543680c2564206ee7fdaf484b3ffb8fcc5cfda8", "class_name": "RelatedNodeInfo"}}, "text": "25.  Ibn al-Faq\u012bh al-Hamadh\u0101n\u012b, Mukhta\u1e63ar Kit\u0101b al-buld\u0101n, in de Goeje, ed., Bibliotheca geographorum \nArabicorum, v, 290-92; y\u0101q\u016bt, Mu\u02bfjam al-buld\u0101n (Beirut: D\u0101r \u1e62\u0101dir, 1977), i, 161. This is a passage that no \nless exhibits the extensive familiarity with the pre-Islamic history of the Persian Sasanid dynasty that \ncharacterizes al-Ya\u02bfq\u016bb\u012b\u2019s chronicle. Shi\u02bfite sources know of an A\u1e25mad ibn Ya\u02bfq\u016bb al-I\u1e63fah\u0101n\u012b, but he is a \nfigure of the mid-fourth/tenth century who died in 354/965 and, therefore, too late to be identified with the \nauthor of al-Ya\u02bfq\u016bb\u012b\u2019s chronicle. See al-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b, T\u0101r\u012bkh Mad\u012bnat al-Sal\u0101m, ed. Bashsh\u0101r \u02bfAww\u0101d \nMa\u02bfr\u016bf (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 2001), vi, 479-80; al-Majlis\u012b, Bi\u1e25\u0101r al-anw\u0101r (Tehran: D\u0101r al-Kutub \nal-Isl\u0101miyya, 1956-72), xlv, 105, lxxxviii, 267.12, and xcii, 225.-8. \n\n26.  Yat\u012bmat al-dahr wa-ma\u1e25\u0101sin ahl al-\u02bfa\u1e63r, ed. Mu\u1e25ammad Mu\u1e25y\u012b al-D\u012bn \u02bfAbd al-\u1e24am\u012bd (Cairo: al-Sa\u02bf\u0101da, \n1956-58), iii, 299 (citing the lost Kit\u0101b I\u1e63fah\u0101n of \u1e24amza ibn al-\u1e24usayn al-I\u1e63fah\u0101n\u012b, d. between 350/961 and \n360/970).\n\n27.  The praise of Ab\u016b Bakr as \u201cthe most ascetic of the Muslims\u201d is incongruent with the portrayal of Ab\u016b \n\n\n\n22  \u2022  Sean W. anthony\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nremains indubitable is that al-Ya\u02bfq\u016bb\u012b did in fact have a long tenure in Egypt as well. \nSome indications of al-Ya\u02bfq\u016bb\u012b\u2019s time in Egypt are subtle. For instance, the reliance of \n\nthe early sections of his History on an early Arabic translation of Cave of Treasures\u2014a \nsource also utilized by the Coptic historian Eutychius of Alexandria (d. 940 ce)\u2014suggests \na common Egyptian milieu shared by the two authors.28 However, other indications of his \ntenure in Egypt, especially his familiarity with the affairs of the \u1e6c\u016bl\u016bnid dynasty, are far \nmore decisive. In fact, the 4th/10th-century Egyptian historian Ibn al-D\u0101ya knows al-Ya\u02bfq\u016bb\u012b \nas an administrator of the land-tax (khar\u0101j) for A\u1e25mad ibn \u1e6c\u016bl\u016bn in Barqa (modern-day \nal-Marj in northeastern Libya) during the rebellion of Ibn \u1e6c\u016bl\u016bn\u2019s son al-\u02bfAbb\u0101s in \n265/878.29 Al-Ya\u02bfq\u016bb\u012b\u2019s entry on Barqa in his geographical work survives and is not \ninsubstantial, a fact which would seem to confirm Ibn al-D\u0101ya\u2019s assertion. Further evidence \nsuggests that al-Ya\u02bfq\u016bb\u012b fondly remembered his tenure with the \u1e6c\u016bl\u016bnids and ultimately \nlived to see the dynasty\u2019s collapse. The historian al-Maqr\u012bz\u012b (d.", "start_char_idx": 24695, "end_char_idx": 27049, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7770ddb9-b7cb-4755-b265-0113174f4dd3": {"__data__": {"id_": "7770ddb9-b7cb-4755-b265-0113174f4dd3", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1a7283de-fba4-4bde-9dd4-31ff74b2c47f", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "43f52c593d7da6a67cbba870a374897b1de78f71d965b4006db08e6d32a5637f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "496b2411-da97-4c67-9fc5-9928c0de1d2d", "node_type": "1", "metadata": {}, "hash": "e4b8d8e3c9fe7b3975ce6abef099bdb9e587962320aa82fd8c807cefc67aae45", "class_name": "RelatedNodeInfo"}}, "text": "The historian al-Maqr\u012bz\u012b (d. 845/1442) ends his account \nof the \u1e6c\u016bl\u016bnid dynasty with an anecdote about how, on the night of \u02bf\u012ad al-Fi\u1e6dr in 292 ah \n(5 august 905), a\u1e25mad30 ibn Ab\u012b Ya\u02bfq\u016bb found himself pondering what had befallen the \n\u1e6c\u016bl\u016bnids as he fell asleep. In his sleep, he heard a spectral voice (h\u0101tif) declare, \u201cDominion, \nits pursuit, and honor departed when the \u1e6c\u016bl\u016bnids vanished (dhahaba l-mulk wa-l-\ntamalluk wa-l-z\u012bna lamm\u0101 ma\u1e0d\u0101 Ban\u016b \u1e6c\u016bl\u016bn).\u201d 31 These sentiments towards the \u1e6c\u016bl\u016bnids \nare affirmed in several lines of poetry an earlier Egyptian historian, al-Kind\u012b, attributes to \nal-Ya\u02bfq\u016bb\u012b in his K. al-Wul\u0101t:32\n\nIf you ask about the glory of their dominion, \n     then wind and wander the Great Square, now overgrown \nAnd behold these palaces and all they encompass \n     and take delight in the bloom of that garden \nIf you contemplate, there too will you find a lesson \n     Revealing to you just how the ages change\n\nAlthough nostalgic perhaps for the glory days of the \u1e6c\u016bl\u016bnids, by the poem\u2019s end \nal-Ya\u02bfq\u016bb\u012b seems to welcome the Abbasid assault that brought the \u1e6c\u016bl\u016bnid reign to an end. \n\nBakr in the T\u0101r\u012bkh al-Ya\u02bfq\u016bb\u012b (see below). The chronological scope of this short work also fits well with the \nchronological scope of A\u1e25mad ibn Is\u1e25\u0101q al-Mi\u1e63r\u012b\u2019s lifespan. For an English translation of the text, see W.G. \nMilward, \u201cThe Adaptation of Men to Their Time: An Historical Essay by al-Ya\u02bfq\u016bb\u012b,\u201d JAOS 84 (1964), 329-44 (the \npassage about Ab\u016b Bakr is on p. 333).\n\n28.  Sidney Griffith, The Bible in Arabic: The Scripture of the \u2018People of the Book\u2019 in the Language of Islam \n(Princeton: Princeton University Press, 2013), 186.\n\n29.  Ibn Sa\u02bf\u012bd, al-Mughrib f\u012b \u1e25ul\u0101 l-Maghrib, ed. Z. Hassan et al. (Cairo, 1953), 122, k\u0101na yatawall\u0101 khar\u0101j \nBarqa.\n\n30.  Read \u201cA\u1e25mad\u201d for \u201cMu\u1e25ammad\u201d in the printed text\u2014a reading supported by Kind\u012b\u2019s Kit\u0101b al-wul\u0101t \ncited below. \n\n31.  A\u1e25mad ibn \u02bfAl\u012b al-Maqr\u012bz\u012b, al-Maw\u0101\u02bfi\u1e93 wa-l-i\u02bftib\u0101r f\u012b dhikr al-khi\u1e6da\u1e6d wa-l-\u0101th\u0101r, ed. Ayman Fu\u02be\u0101d Sayyid \n(London: Mu\u02beassasat al-Furq\u0101n, 2002), i.2, 112 and n. 1 thereto.\n\n32. Ab\u016b \u02bfUmar Mu\u1e25ammad ibn Y\u016bsuf al-Kind\u012b, The Governors and Judges of Egypt (Kit\u0101b al-wul\u0101t wa-Kit\u0101b \nal-qu\u1e0d\u0101t), ed. Rhuvon Guest (Leiden: Brill, 1912), 250. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian?", "start_char_idx": 27021, "end_char_idx": 29314, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "496b2411-da97-4c67-9fc5-9928c0de1d2d": {"__data__": {"id_": "496b2411-da97-4c67-9fc5-9928c0de1d2d", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7770ddb9-b7cb-4755-b265-0113174f4dd3", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "8c32561ac8830c98555d7b0692cdb23a55c49e081125b26711c9c9dd7be31df2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c0e1cf72-f12d-49be-8822-f1da9e464ed7", "node_type": "1", "metadata": {}, "hash": "b7d2b2360ffe4de17699e8f460bff1dfbb3ac139b93947a02d879e9fc969300a", "class_name": "RelatedNodeInfo"}}, "text": "\u2022  23\n\nOn this Abbasid victory, he declares:33\n\nSo [the factions] rushed to embrace the Dynasty of Prophecy and Guidance [i.e., the \nAbbasids] \n     And wrested themselves free of the Partisans of Satan \n\nThe laudatory manner in which al-Ya\u02bfq\u016bb\u012b describes the Abbasids as \u2018the dynasty of \nprophecy and guidance\u2019 is the sole hint of al-Ya\u02bfq\u016bb\u012b\u2019s Shi\u02bfite inclinations outside the \nHistory. However, one should not overestimate the importance of this evidence: al-R\u0101ghib \nal-I\u1e63fah\u0101n\u012b (d. early 5th/11th century) cites verses attributed to al-Ya\u02bfq\u016bb\u012b where he seems \nto welcome the death of the caliph al-Muktaf\u012b (r. 289-95/902-8), stating \u201cwhen [the caliph] \ndied, his affliction lived on (lamm\u0101 m\u0101ta \u02bf\u0101sha adh\u0101hu).\u201d34 \n\nThere are, however, other indications of his abiding interest in the H\u0101shimites that \ncould be broadly construed as pious reverence for the Prophet\u2019s clan and its descendants. \nAb\u016b l-\u1e24asan al-Mas\u02bf\u016bd\u012b (d. 345/956) lists among the sources he relied upon to write \nhis Mur\u016bj al-dhahab a Kit\u0101b al-T\u0101r\u012bkh of a certain A\u1e25mad ibn [Ab\u012b?] Ya\u02bfq\u016bb al-Mi\u1e63r\u012b \n\u201cconcerning the stories of the Abbasids (f\u012b akhb\u0101r al-\u02bfAbb\u0101siyy\u012bn).\u201d35 It is tempting to view \nthis as a clear attestation to al-Ya\u02bfq\u016bb\u012b\u2019s chronicle. Houtsma succumbed to the temptation \nand thus attempted to identify the author of al-Ya\u02bfq\u016bb\u012b\u2019s History with the individual cited \nby al-Mas\u02bf\u016bd\u012b (\u201cPraefatio,\u201d vi).\n\nBut the evidence works against Houtsma\u2019s identification. First, the work that modern \nscholars know as T\u0101r\u012bkh al-Ya\u02bfq\u016bb\u012b is by no means so narrow that one would characterize \nit as primarily about the Abbasids\u2014al-Ya\u02bfq\u016bb\u012b\u2019s chronicle is a universal, not a dynastic, \nhistory. Al-Maqr\u012bz\u012b also knows of a certain A\u1e25mad ibn Ab\u012b Ya\u02bfq\u016bb al-K\u0101tib who composed \na K. al-buld\u0101n and \u201ca book on the history of H\u0101shimites, which is large (kit\u0101b f\u012b t\u0101r\u012bkh \nal-h\u0101shimiyy\u012bn wa-huwa kab\u012br).\u201d36 Furthermore, Ibn al-D\u0101ya likely quotes extensively this \nsame history mentioned by al-Mas\u02bf\u016bd\u012b and later al-Maqr\u012bz\u012b,37 yet none of Ibn al-D\u0101ya\u2019s \nquotations from A\u1e25mad ibn Ab\u012b Ya\u02bfq\u016bb\u2019s work on the Abbasids resemble any passage found \nin al-Ya\u02bfq\u016bb\u012b\u2019s History\u2014whether in content or style. Whereas al-Ya\u02bfq\u016bb\u012b\u2019s History mostly \nadopts a detached and economical style of narrative prose, the passages of the work that \nIbn al-D\u0101ya quotes are often anecdotal, highly personal, and related on the authority of \nA\u1e25mad ibn Ab\u012b Ya\u02bfq\u016bb\u2019s ancestor W\u0101\u1e0di\u1e25, a mawl\u0101 of the Abbasid caliph al-Man\u1e63\u016br and a \n\n33.  Ibid. Cf. EI2, art. \u201c\u1e6c\u016bl\u016bnids\u201d (M. Gordon) and Thierry Bianquis, \u201cAutonomous Egypt from Ibn \u1e6c\u016bl\u016bn \nto K\u0101f\u016br, 868-969,\u201d in The Cambridge History of Egypt, vol. 1: Islamic Egypt, 640-1517, ed. Carl F. Petry \n(Cambridge: Cambridge University Press, 1998), 107-8.\n\n34.", "start_char_idx": 29316, "end_char_idx": 32032, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c0e1cf72-f12d-49be-8822-f1da9e464ed7": {"__data__": {"id_": "c0e1cf72-f12d-49be-8822-f1da9e464ed7", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "496b2411-da97-4c67-9fc5-9928c0de1d2d", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "9fa30d538861de1ac1643a210cfa6c96965decb3a16c745cb0f1285f67fce06b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "33a1d3d8-da10-4855-aa41-eaa144193404", "node_type": "1", "metadata": {}, "hash": "2857987fbac2c4c0fee46ca2d9c9e8118c1e9c6ca3124d4cd2002af11434f910", "class_name": "RelatedNodeInfo"}}, "text": "34.  Mu\u1e25\u0101\u1e0dar\u0101t al-udab\u0101\u02be wa-mu\u1e25\u0101war\u0101t al-shu\u02bfar\u0101\u02be wa-l-bulagh\u0101\u02be, ed. (Beirut: D\u0101r Maktabat al-\u1e24ay\u0101t, \n1961), ii, 534.\n\n35.  Mur\u016bj al-dhahab wa-ma\u02bf\u0101din al-jawhwar, ed. Ch. Pellat (Beirut: Mansh\u016br\u0101t al-J\u0101mi\u02bfa al-Lubn\u0101niyya, \n1965-79), i, 16.\n\n36.  K. al-Muqaff\u0101 al-kab\u012br, ed. Mu\u1e25ammad al-Ya\u02bfl\u0101w\u012b (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1991), i, 738.\n37.  See Ibn D\u0101ya, al-Muk\u0101fa\u02bea wa-\u1e25usn al-\u02bfuqd\u0101, ed. Ma\u1e25m\u016bd Mu\u1e25ammad Sh\u0101kir (Beirut: D\u0101r al-Kutub \n\nal-\u02bfIlmiyya, 1900), 45-48, 61-62, 66, 83-85, 119-20, 144-45; Ibn \u02bfAs\u0101kir, T\u0101r\u012bkh mad\u012bnat Dimashq, ed. \u02bfUmar ibn \nGhur\u0101ma al-\u02bfAmraw\u012b (Beirut: D\u0101r al-Fikr, 1995-2000), lxviii, 209.\n\n\n\n24  \u2022  Sean W. anthony\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nhousehold steward (qahram\u0101n) of the Abbasid court, via his father, Ab\u016b Ya\u02bfq\u016bb ibn W\u0101\u1e0di\u1e25.38\nTaken together, the many references to al-Ya\u02bfq\u016bb\u012b leave the impression that he was \n\ndeeply enmeshed in the bureaucratic circles of the Abbasid era. Yet these notices also offer \nus little by way of insight into al-Ya\u02bfq\u016bb\u012b\u2019s religious views. Staunch Shi\u02bfite loyalties would \ncertainly not have precluded al-Ya\u02bfq\u016bb\u012b from enjoying such a career, as the history of the \nfamously Shi\u02bfite Nawbakht\u012b family amply suggests.39 The only hint of a Shi\u02bfite interest one \nfinds in this biographical material comes from al-Ya\u02bfq\u016bb\u012b\u2019s lost work on the H\u0101shimids and \nAbbasids, but his interest in the scions of the H\u0101shim tribe can just as easily be attributed \nto his family\u2019s political attachment to the Abbasids as it can to any purported sectarian \nallegiances. In summary, the surviving biographical data on al-Ya\u02bfq\u016bb\u012b are too paltry \nand too indeterminate to be of much use in describing his sectarian loyalties.40 There is \nlittle information about the author of the T\u0101r\u012bkh al-Ya\u02bfq\u016bb\u012b other than what occurs in \nthe chronicle itself, and what information we can glean from other sources is not only \nfragmentary but also bereft of any indications that al-Ya\u02bfq\u016bb\u012b harbored Shi\u02bfite loyalties. \n\nEvidence from the History \n\nIf research into Ya\u02bfq\u016bb\u012b\u2019s biography yields little by way of insights into his sectarian \nidentity, then we are forced to examine the text of the History itself. Two strategies have \nbeen adopted to deduce al-Ya\u02bfq\u016bb\u012b\u2019s Shi\u02bfite inclinations from his chronicle to date with \nuneven results.\n\nThe first strategy is the least successful and relies on a rather shallow analysis; it \nfocuses on the chapter headings al-Ya\u02bfq\u016bb\u012b employs in his History.", "start_char_idx": 32029, "end_char_idx": 34454, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "33a1d3d8-da10-4855-aa41-eaa144193404": {"__data__": {"id_": "33a1d3d8-da10-4855-aa41-eaa144193404", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c0e1cf72-f12d-49be-8822-f1da9e464ed7", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "45e696c76cb308481c050b665dd4a78b05aecb09343e17efed8555422fabdc61", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "48a7336e-1ff6-4976-b0ae-5dcc59378feb", "node_type": "1", "metadata": {}, "hash": "2254bee8ff95979b34fe34fcc7e502977973483387b08bc1ac3819d3166a4ca6", "class_name": "RelatedNodeInfo"}}, "text": "Previous scholars have \nsought to see these headings as a window into his sectarian biases inasmuch as al-Ya\u02bfq\u016bb\u012b \nconspicuously designates only the reigns of \u02bfAl\u012b ibn Ab\u012b \u1e6c\u0101lib and his son al-\u1e24asan with \nheading \u2018the caliphate of \u2026 (khil\u0101fat \u2026)\u2019, whereas the reigns of other rulers simply appear \nunder the rubric of \u201cthe days (ayy\u0101m) of x.\u201d The idea is that, by using these different \nrubrics, al-Ya\u02bfq\u016bb\u012b discriminates between the legitimacy of \u02bfAl\u012b and al-\u1e24asan and the \nillegitimacy of other rulers and, thus, reveals his Shi\u02bfite bias. \n\nElton Daniel has convincingly undermined the viability of this superficial reading. Daniel \nfirst questions whether such rubrics can justifiably be regarded as work of al-Ya\u02bfq\u016bb\u012b\u2019s \nauthorial hand or if such rubrics merely result from the vicissitudes of the text\u2019s \ntransmission. Indeed, such textual minutiae and adornments are rarely immutable features \n\n38.  As Daniel (217-21) convincingly demonstrates, this W\u0101\u1e0di\u1e25 is not the notorious W\u0101di\u1e25 al-Mask\u012bn, slave-\nclient (mawl\u0101) of the Abbasid prince \u1e62\u0101li\u1e25 ibn al-Man\u1e63\u016br, whom the chronicles often denounced as a \u201cvile \nShi\u02bfite (r\u0101fi\u1e0d\u012b khab\u012bth)\u201d and who was beheaded and crucified for betraying the Abbasids by aiding the \u02bfAlid \nrebel Idr\u012bs ibn \u02bfAbd All\u0101h to escape to the distant Maghrib. See A\u1e25mad ibn Ya\u1e25y\u0101 al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, \nvol. II, ed. Wilferd Madelung (Beirut: Klaus Schwarz, 2003), 540-41; Ab\u016b Ja\u02bffar al-\u1e6cabar\u012b, T\u0101r\u012bkh al-rusul wa\u2019l-\nmul\u016bk, ed. M.J. de Goeje (Leiden: Brill, 1879-1901), 3: 560-61; cf. Najam Haider, \u201cThe Community Divided: A \nTextual Analysis of the Murders of Idr\u012bs b. \u02bfAbd All\u0101h (d. 175/791),\u201d JAOS 128 (2008): 459-75. This W\u0101\u1e0di\u1e25 turns \nout to have been a eunuch (Ar. kha\u1e63\u012b) and, hence, could not possibly have been al-Ya\u02bfq\u016bb\u012b\u2019s ancestor.\n\n39.  Cf. EIr, art. \u201cThe Nawbakti Family\u201d (S. W. Anthony)\n40.  Daniel, 217-21.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian?  \u2022  25\n\nof a text during its transmission history over the centuries. Rather, these textual features \ntend to be subject to erasure and expansion\u2014dependent, in other words, on the whimsy \nof copyists. Houtsma\u2019s 1883 edition of al-Ya\u02bfq\u016bb\u012b\u2019s History, the basis for all subsequent \nre-printings of the chronicle in the Arabic-speaking World and beyond, relied solely on a \nsingle, late Cambridge manuscript, copied in Shi\u02bfite-dominated, \u1e62afavid Persia in Rab\u012b\u02bf I \n1096/February-March 1685.", "start_char_idx": 34455, "end_char_idx": 36871, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "48a7336e-1ff6-4976-b0ae-5dcc59378feb": {"__data__": {"id_": "48a7336e-1ff6-4976-b0ae-5dcc59378feb", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "33a1d3d8-da10-4855-aa41-eaa144193404", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "b534228abaf43558d182c68eb910fe5f94e28bef9624bd3361bd5e96122900fd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eb2db333-7cd7-4765-a9bb-5a1f6e8bd175", "node_type": "1", "metadata": {}, "hash": "7032412dc234f41c1ba55c87bae5500634decd94606ae5bd4f8e5ec3b6b7de4a", "class_name": "RelatedNodeInfo"}}, "text": "Since the publication of his edition, an earlier, albeit undated, \nmanuscript has come to light in the John Rylands Library in Manchester.41 Any comparison \nof the Cambridge and Rylands manuscripts reveals that, although the two manuscripts \ndescend from a common template (even the textual lacunae are the same), such headings, \nrubrics, and pious formulae following the names are far from immutable; rather, they are \nsubject to erasure, expansion, and revision in the course of textual transmission and are \noften the product of the whims of a copyist.42 \n\nMoreover, as Daniel further noted, al-Ya\u02bfq\u016bb\u012b provides his readers with some indication \nin the preface to the second section of his History that \u2018ayy\u0101m\u2019, or \u2018days\u2019, will indeed serve \nas a rubric for organizing his history, suggesting that the term is void of sectarian valence. \nHence, al-Ya\u02bfq\u016bb\u012b states that, after recounting the Prophet\u2019s death, he will relate, \u201cthe \nstories of the caliphs after him and the conduct of each caliph one after another (s\u012brat \nkhalifatin ba\u02bfda khal\u012bfatin), as well all his conquests and all that he achieved and transpired \nduring his days (f\u012b ayy\u0101mih)\u201d (T\u0101r\u012bkh, ii, 3). Thus does al-Ya\u02bfq\u016bb\u012b in a single breath refer to \neach of the Prophet\u2019s successors as caliphs and specify that the stories of the caliphs\u2019 reigns \nwill be subsumed under accounts of each of their \u201cdays (ayy\u0101m).\u201d Al-Ya\u02bfq\u016bb\u012b extends this \npattern to most of the caliphs\u2019 reigns, beginning each section with \u201cthen x ruled as caliph \n(thumma \u2019stakhlafa)\u201d; he only makes an explicit exception for the Umayyads, each of \nwhom, he says rather, \u201creigned as king (malaka).\u201d43\n\nThere is, finally, a long-standing tendency in the scholarly literature to overemphasize \nthe importance of al-Ya\u02bfq\u016bb\u012b\u2019s use the heading \u2018waf\u0101t\u2019 to mark off entries for the deaths \nof certain Imams of the Twelver Shi\u02bfa. Two points are worth highlighting here. The first \nis that, while al-Ya\u02bfq\u016bb\u012b does devote considerable attention to the deaths of some of the \nearlier Imams of the Twelver Shi\u02bfa as well as their teachings, he does not do so in every \ncase. In the case of M\u016bs\u0101 al-K\u0101\u1e93im and \u02bfAl\u012b al-Ri\u1e0d\u0101, the waf\u0101t headings that mark off their \nobituaries in the printed text are Houtsma\u2019s own insertions (ii, 499, 550), present neither in \nthe Cambridge nor the Rylands manuscripts.44 While their lengthy death notices certainly \nreveal that the imams of the Im\u0101mi-Shi\u02bfa are an important interest for al-Ya\u02bfq\u016bb\u012b, this \ninterest unquestionably wanes the closer the chronicle comes to al-Ya\u02bfq\u016bb\u012b\u2019s own era. \nHence, his obituary for the eighth Imam \u02bfAl\u012b al-Ri\u1e0d\u0101 (ii, 550), who died under mysterious \n\n41.  T. M. Johnstone, \u201cAn Early Manuscript of Ya\u02bf\u1e33\u016bb\u012b\u2019s Ta\u02ber\u012b\u1e2b,\u201d Journal of Semitic Studies 2 (1957): 189-95, \nre-affirming reaffirms Mingana\u2019s dating of the manuscript, for paleographic reasons, to the mid-14th century.\n\n42.  Johnstone, 195; Daniel, 225 ff.\n43.  Daniel, 223. Notably, the only Umayyad whose rise to power Ya\u02bfq\u016bb\u012b describes in terms of assuming the \n\ncaliphate (al-istikhl\u0101f) is \u02bfUthm\u0101n ibn \u02bfAff\u0101n (T\u0101r\u012bkh, ii, 186).", "start_char_idx": 36872, "end_char_idx": 39939, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eb2db333-7cd7-4765-a9bb-5a1f6e8bd175": {"__data__": {"id_": "eb2db333-7cd7-4765-a9bb-5a1f6e8bd175", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "48a7336e-1ff6-4976-b0ae-5dcc59378feb", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "97976990c9a486ff127d8f7ea71b3d037a6405b425bb74989764a7b6a0c081be", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "833bbd4b-bcda-4293-a380-df6eeea35f61", "node_type": "1", "metadata": {}, "hash": "1a1ba3961d4de6cae014a10570ca045ec7884339ace570aedf5a2e7cc7def8d7", "class_name": "RelatedNodeInfo"}}, "text": "For a recent analysis of Ya\u02bfq\u016bb\u012b\u2019s hostile portrayal \nof Yaz\u012bd ibn Mu\u02bfawiya, see Khaled Keshk, \u201cHow to Frame History,\u201d Arabica 56 (2009): 393-95.\n\n44.  Cf. Daniel, 226-27, 230. \n\n\n\n26  \u2022  Sean W. anthony\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nand controversial circumstances, is neither partisan nor sensational and seems remarkably \nbrief compared to previous obituary notices on al-Ri\u1e0d\u0101\u2019s predecessors.45 His death notices \non subsequent imams are either non-existent, as in the case of the ninth Imam Mu\u1e25ammad \nal-Jaw\u0101d (ii, 552-53) and the eleventh Imam al-\u1e24asan al-\u02bfAskar\u012b (ii, 615), or terse and \nunremarkable, as in the case of the tenth Imam \u02bfAl\u012b ibn Mu\u1e25ammad al-H\u0101d\u012b (ii, 591-92, \n614). Furthermore, while al-Ya\u02bfq\u016bb\u012b devotes extended obituaries to the Imams \u02bfAl\u012b Zayn \nal-\u02bf\u0100bid\u012bn (ii, 363-65), Mu\u1e25ammad al-B\u0101qir (ii, 384-85), Ja\u02bffar al-\u1e62\u0101diq (ii, 458-60), and M\u016bs\u0101 \nal-K\u0101\u1e93im (ii, 499-500) that prominently feature their teachings and virtues, he also accords \nsimilar treatment to \u02bfAl\u012b ibn \u02bfAbdall\u0101h ibn \u02bfAbb\u0101s (ii, 355-56). The attention lavished \non these figures is more easily explained with reference to al-Ya\u02bfq\u016bb\u012b\u2019s interest in the \ndescendants of the H\u0101shim clan of the Quraysh, about whom he composed a large history \nthat is apparently no longer extant.46\n\nAttempting to explain this pattern in al-Ya\u02bfq\u016bb\u012b\u2019s treatment of \u02bfAl\u012b\u2019s descendants, \nHoutsma and Brockelmann put forward a hypothesis (subsequently entertained by \nMarquet as well) that al-Ya\u02bfq\u016bb\u012b belonged to the W\u0101qifa, or M\u016bsawiyya, trend of the \nShi\u02bfa47\u2014 i.e., those Shi\u02bfa who believed that the line of imams stopped with M\u016bs\u0101 al-K\u0101\u1e93im \nand that he defied death, entering into occultation in 183/799.48 An argument in support \nof this hypothesis but not yet adduced is that, contemporary with al-Ya\u02bfq\u016bb\u012b\u2019s tenure \nwith the \u1e6c\u016bl\u016bnids in Egypt during the late 3rd/9th century, many M\u016bsawiyya Shi\u02bfa, such as \nthe followers of \u02bfAl\u012b ibn Warsand al-Bajal\u012b, were migrating westward from Baghdad into \nNorth African and the Maghrib.49 But there\u2019s reason to challenge this hypothesis as well. If \nal-Ya\u02bfq\u016bb\u012b\u2019s loyalties lay with those partisans of M\u016bs\u0101 al-K\u0101\u1e93im who refused to recognize \nany of his successors, his account of M\u016bs\u0101\u2019s death during the caliphate of H\u0101r\u016bn al-Rash\u012bd \nbecomes quite puzzling. Indeed, as noted by A.A. Duri, if al-Ya\u02bfq\u016bb\u012b\u2019s account of M\u016bs\u0101\u2019s \ndeath aligns with any view, it would not be that of M\u016bs\u0101\u2019s partisans, but rather that of the \nAbbasid court, which exculpated the dynasty of any wrongdoing in M\u016bs\u0101\u2019s death.50\n\nThe foregoing has argued that the established readings of the structural characteristics \nof al-Ya\u02bfq\u016bb\u012b\u2019s History aimed at discerning his sectarian loyalties have produced unreliable \nresults. How, then, does one begin to evaluate al-Ya\u02bfq\u016bb\u012b\u2019s chronicle as representative of a \n\u2018Shi\u02bfite\u2019 view of history in any meaningful sense?", "start_char_idx": 39940, "end_char_idx": 42773, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "833bbd4b-bcda-4293-a380-df6eeea35f61": {"__data__": {"id_": "833bbd4b-bcda-4293-a380-df6eeea35f61", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eb2db333-7cd7-4765-a9bb-5a1f6e8bd175", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c6ec4c2f4c27ccbe2d742a5a0e0e71399a8cb3a4dd78fc7fc94d6d380f70c98d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2e828c3f-62be-4e9e-974d-9a30337a379d", "node_type": "1", "metadata": {}, "hash": "377df5f7d41a9c85882a8740e1c70885f5eb9e267db519db24c557f8329d8c99", "class_name": "RelatedNodeInfo"}}, "text": "45.  For insightful analysis of just how far afield Ya\u02bfq\u016bb\u012b\u2019s account of \u02bfAl\u012b al-Ri\u1e0d\u0101\u2019s death from the \nhagiographical accounts of the Twelver-Shi\u02bfa, see Deborah Tor, \u201cAn Historiographical Re-Examination of the \nAppointment and Death of \u02bfAl\u012b al-Ri\u1e0d\u0101,\u201d Der Islam 71 (2001): 112 and n. 77 thereto, 126 n. 100.\n\n46.  Maqr\u012bz\u012b, Muqaff\u0101, i, 738.\n47.  Houtsma, \u201cPraefatio,\u201d i, ix; EI1, \u201cal-Ya\u02bf\u1e33\u016bb\u012b\u201d (Carl Brockelmann); Marquet, 136.\n48.  On this sect, see E. Kohlberg, \u201cFrom Im\u0101miyya to Ithn\u0101-\u02bfAshariyya,\u201d BSOAS 39 (1976): 529 ff.; M. Ali \n\nBuyukkara, \u201cThe Schism in the Party of M\u016bs\u0101 al-K\u0101\u1e93im and the Emergence of the W\u0101qifa,\u201d Arabica 47 (2000): \n78-99. \n\n49.  Wilferd Madelung, \u201cNotes on Non-Ism\u0101\u02bf\u012bl\u012b Shiism in the Maghrib,\u201d Studia Islamica 44 (1976): 87-91; \nWad\u0101d al-Q\u0101\u1e0d\u012b, \u201cal-Sh\u012b\u02bfa al-Bajaliyya f\u012b l-Maghrib al-aq\u1e63\u0101,\u201d Acts of the First Congress on the History of the \nCivilization of the Maghrib (Tunis: University of Tunis CERES, 1979), 1: 164-94.\n\n50.  The Rise of the Historical Writing among the Arabs, ed. and tr. L.I. Conrad (Princeton: Princeton \nUniversity Press, 1983), 67.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian?  \u2022  27\n\nRather than identify al-Ya\u02bfq\u016bb\u012b\u2019s chronicle with a specific, historical community of Shi\u02bfa, \none can adopt a second approach by starting with a workable, historical definition of the \ngeneral features of Shi\u02bfite beliefs in al-Ya\u02bfq\u016bb\u012b\u2019s era. With such a working definition, one \ncan then subject al-Ya\u02bfq\u016bb\u012b\u2019s chronicle to a \u2018Shi\u02bfite litmus test\u2019 of sorts. The next section \nof the essay does just this by exploring al-Ya\u02bfq\u016bb\u012b\u2019s treatment of \u02bfAlid legitimism during \nthe so-called era of the \u2018R\u0101shid\u016bn\u2019 caliphs. Granted, any delineation of the parameters of \nShi\u02bfism risks running afoul of the circular reasoning against which Daniel warns: namely, \n\u201cusing material from the history to claim that al-Ya\u02bfq\u016bb\u012b was Shi\u02bfite, but also using the \npremise that al-Ya\u02bfq\u016bb\u012b was a Shi\u02bfite to justify a Shi\u02bfite reading of the text.\u201d51 Yet, the \nreading proposed here is a historical one, rooted in what Muslims of al-Ya\u02bfq\u016bb\u012b\u2019s era and \nsubsequent times would recognize (or even virulently denounce) as a Shi\u02bfite perspective \non Islamic history, inasmuch as R\u0101fi\u1e0d\u012b narratives and views on the controversies of early \nIslamic history had become an entrenched and debated feature of the sectarian landscape \nat least a century before the History was written. (As a result, such debates are also broadly \nattested.)52 How, then, does al-Ya\u02bfq\u016bb\u012b\u2019s chronicle stack up?\n\nEvaluations of the merits or demerits of Ab\u016b Bakr\u2019s succession to Mu\u1e25ammad and \nthe merits and rights of \u02bfAl\u012b serve as the locus classicus for early sectarian debates over \nlegitimate leadership in Islam.", "start_char_idx": 42776, "end_char_idx": 45499, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2e828c3f-62be-4e9e-974d-9a30337a379d": {"__data__": {"id_": "2e828c3f-62be-4e9e-974d-9a30337a379d", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "833bbd4b-bcda-4293-a380-df6eeea35f61", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "fe4f9574da564541fa960fd0b89084de42049f60f1bc13b2127c6fcf9725e201", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "234e1ec9-071e-4ee1-bd3e-dd5f6d1056df", "node_type": "1", "metadata": {}, "hash": "fa00d9d59bc17d8bd76c495d30326df7b9197b28003870d3dbaff3e71601d49a", "class_name": "RelatedNodeInfo"}}, "text": "They provide an ideal arena for exploring the sectarian \nproclivities of al-Ya\u02bfq\u016bb\u012b as a chronicler. Key to the rift that emerged between the Sunni \nand Shi\u02bfi memories of the succession to Prophet were, respectively, the affirmation of the \nlegitimacy of Ab\u016b Bakr\u2019s leadership as the Prophet\u2019s worthy successor and the dissenting \nobjections against the legitimacy of his leadership in favor of the Prophet\u2019s son-in-law \u02bfAl\u012b. \nNarratives rejecting the legitimacy of Ab\u016b Bakr\u2019s leadership emphasized that the oath of \nallegiance to him at the portico (saq\u012bfa) of the S\u0101\u02bfida clan had been too hastily rendered \nand invalidated the allegiance rendered to Ab\u016b Bakr due to the absence of the Prophet\u2019s \nkinsfolk, the H\u0101shim clan, from the proceedings. Hence, according to the dissenting view, \nAb\u016b Bakr\u2019s appointment was illegitimate because it was an ad hoc decision (Ar. falta)53 and \nhad alienated the rights of the Prophet\u2019s household. Even a cursory reading of al-Ya\u02bfq\u016bb\u012b\u2019s \nchronicle will reveal that he eschews all arguments in favor of Ab\u016b Bakr\u2019s legitimacy, \nchoosing rather to fill his narrative of Ab\u016b Bakr\u2019s succession with episodes that expose \nthe ambition of Ab\u016b Bakr and his supporters and that underscore the truth of H\u0101shimid \nand \u02bfAlid legitimist claims to the Prophet\u2019s legacy. Al-Ya\u02bfq\u016bb\u012b viewed Ab\u016b Bakr\u2019s rise to \nleadership over the Prophet\u2019s community as a combination of travesty and tragedy.54\n\nAl-Ya\u02bfq\u016bb\u012b lays the groundwork for his objections to Ab\u016b Bakr\u2019s caliphate early on in his \nchronicle with two set pieces, each essential to a distinctively Shi\u02bfite view of early Islamic \n\n51.  Daniel, 210.\n52.  Josef van Ess, Theologie und Gesellschaft im 2. und 3. Jahrhundert Hidschra: Eine Geschichte des \n\nreligi\u00f6sen Denkens im fr\u00fchen Islam (Berlin: W. de Gruyter, 1991-97), I, 308-12.\n53.  Even non-Shi\u02bfite narratives portray Ab\u016b Bakr\u2019s appointment as ad hoc, but they do not see that fact \n\nas mitigating the legitimacy of his claim to the caliphate. E.g., see Ma\u02bfmar ibn R\u0101shid, The Expeditions (Kit\u0101b \nal-magh\u0101z\u012b), ed. and tr. S.W. Anthony (New York: New York University Press, 2014), 194-95 (xxi.1, 2).\n\n54.  My reading here contrasts with that of T. Khalidi, Islamic Historiography: The Histories of Mas\u02bf\u016bd\u012b \n(Albany: SUNY Press, 1975), 127, whose characterizations of these narratives I find to be quite far off the mark.\n\n\n\n28  \u2022  Sean W. anthony\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nhistory: the incident at Ghad\u012br Khumm and the \u1e25ad\u012bth al-thaqalayn (II, 125). Al-Ya\u02bfq\u016bb\u012b \naffirms that, on 18 Dh\u016b l-\u1e24ijja 10/ 10 March 632, the Prophet delivered a sermon outside \nMedina near Ghad\u012br Khumm during which, having taken \u02bfAl\u012b\u2019s hand in his own, the Prophet \nproclaimed, \u201cWhoever regards me as his protector (mawl\u0101), \u02bfAl\u012b too is his protector. O \nLord be a friend to those who befriend him and an enemy of all those who spread enmity \nagainst him!\u201d55 Al-Ya\u02bfq\u016bb\u012b then has the Prophet utter the so-called \u1e25ad\u012bth al-thaqalayn.", "start_char_idx": 45500, "end_char_idx": 48437, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "234e1ec9-071e-4ee1-bd3e-dd5f6d1056df": {"__data__": {"id_": "234e1ec9-071e-4ee1-bd3e-dd5f6d1056df", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2e828c3f-62be-4e9e-974d-9a30337a379d", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "53cedee55ff62c7a3145128280df7acaebdeb11dcecf7565643eb9f2740e3290", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9bbf3fbd-3a2d-4e26-9436-f2f0c62b5901", "node_type": "1", "metadata": {}, "hash": "75748704352dfb46fd0708f2000aaeaf42c28d7a36c068eaaee31ce262fa63b2", "class_name": "RelatedNodeInfo"}}, "text": "The Prophet admonishes his followers that he will precede them all to the eschatological \nBasin (al-\u1e25aw\u1e0d) where, gathered on the Day of Judgment, he will ask them concerning \n\u201cthe two precious items (al-thaqalayn)\u201d that will safeguard their salvation until the Day of \nJudgment. When the Prophet\u2019s followers ask what the two items are, he answers: \u201cGod\u2019s \nScripture (kit\u0101b All\u0101h) and my kinsmen, the people of my household (\u02bfitrat\u012b ahl bayt\u012b).\u201d\n\nAlthough of weightier importance to the Shi\u02bfa, neither the Ghad\u012br Khumm tradition \nnor the \u1e25ad\u012bth al-thaqalayn are foreign to authoritative Sunni collections of \u1e25ad\u012bth.56 They \nare not, in other words, prima facie evidence of a rejectionist Shi\u02bfi perspective. Indeed, in \na version of the traditions attributed to the Companion Zayd ibn Arqam, also widespread \nin Sunni \u1e25ad\u012bth collections, the two pronouncements even appear in juxtaposition as \nthey do in al-Ya\u02bfq\u016bb\u012b\u2019s text.57 Arguably, then, the presence of the traditions in the History \nmight display the so-called \u2018benign Sh\u012b\u02bfism (tashayyu\u02bf \u1e25asan)\u2019 that populates Sunni \n\u1e25ad\u012bth concerned with the merits and virtues of \u02bfAl\u012b just as much as more hardline Shi\u02bfite \nliterature. More telling, however, is al-Ya\u02bfq\u016bb\u012b\u2019s utilization of the two traditions. He does \nnot feature these traditions, for example, alongside the Prophet\u2019s appointment of Ab\u016b \nBakr to lead the prayers during his last illness or litanies of Ab\u016b Bakr\u2019s bounty of virtues \nas one of the Prophet\u2019s most trusted Companions\u2014the most important indications of Ab\u016b \nBakr\u2019s superior merits and worthiness to succeed the Prophet in Sunni narratives. Indeed, \nal-Ya\u02bfq\u016bb\u012b excludes the Prophet\u2019s appointment of Ab\u016b Bakr as prayer leader entirely. Thus, \nhis mention of the Ghad\u012br Khumm incident and the \u1e25ad\u012bth al-thaqalayn is no innocuous \nnotation of the merits of \u02bfAl\u012b. Al-Ya\u02bfqub\u012b mobilizes these two traditions to set up a far more \nscandalous narrative of Ab\u016b Bakr\u2019s accession to the caliphate following the Prophet\u2019s death. \n\nInitially, al-Ya\u02bfq\u016bb\u012b arranges the narrative set pieces for Ab\u016b Bakr\u2019s succession in the \nconventional manner: After the Prophet\u2019s passing, his Medinan followers, the Helpers, \ngather in the portico of the S\u0101\u02bfida clan to appoint Sa\u02bfd ibn \u02bfUb\u0101da their new leader, and \nthe H\u0101shim clan retreats to prepare Mu\u1e25ammad\u2019s corpse for burial. Ab\u016b Bakr, \u02bfUmar ibn \nal-Kha\u1e6d\u1e6d\u0101b, and other Qurash\u012b Emigrants hear word of the Helpers\u2019 plans to appoint a \n\n55.  Man kuntu mawl\u0101hu fa-\u02bfAl\u012b huwa mawl\u0101hu all\u0101humma w\u0101li man w\u0101l\u0101hu wa-\u02bf\u0101di man \u02bf\u0101d\u0101hu.\n56.  For an analysis of these traditions, see EI3, art. \u201cGhad\u012br Khumm\u201d (M.A. Amir-Moezzi); Maria M. Dakake, \n\nThe Charismatic Community: Shi\u02bfite Identity in Early Islam (Albany: SUNY Press, 2008), ch. 2; and Me\u2019ir \nBar-Asher, Scripture and Exegesis in Early Im\u0101m\u012b-Shiism (Leiden: Brill, 1999), 39 ff. Dakake\u2019s odd (and probably \ncareless) assertion that al-Ya\u02bfq\u016bb\u012b\u2019s History gives this tradition \u201ca brief mention, not a narrative account\u201d \nand ranks among those works that \u201cunderplay\u201d the importance of the event (Charismatic Community, 36, 38) \nought to be rejected.\n\n57.", "start_char_idx": 48439, "end_char_idx": 51530, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9bbf3fbd-3a2d-4e26-9436-f2f0c62b5901": {"__data__": {"id_": "9bbf3fbd-3a2d-4e26-9436-f2f0c62b5901", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "234e1ec9-071e-4ee1-bd3e-dd5f6d1056df", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "6c68845458d9bfef8d5c5d57c0883ec40a616996208f67ef7caf54ceb3673774", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "699e695c-4424-47db-b604-498861101c65", "node_type": "1", "metadata": {}, "hash": "32a9ea83963f6af94e3b8119328ebc156f4beb14c2ece3e0d34f214f4329208e", "class_name": "RelatedNodeInfo"}}, "text": "57.  E.g., al-Bal\u0101dhur\u012b, Ans\u0101b, ii, 114-15; Muslim ibn al-Hajj\u0101j, al-\u1e62a\u1e25\u012b\u1e25 (Vaduz: Thesaurus Islamicus, 2000), ii, \n1032 (k. fa\u1e0d\u0101\u02beil al-\u1e63a\u1e25\u0101ba, no. 6378) and A\u1e25mad ibn \u1e24anbal, al-Musnad, ed. Shu\u02bfayb Arna\u02be\u016b\u1e6d (Beirut: Mu\u02beassasat \nal-Ris\u0101la, 1993), xxxii, 10-12.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian?  \u2022  29\n\nleader of their own and rush in order to stop the proceedings. In the tense deliberations \nthat ensue, \u02bfUmar and Ab\u016b \u02bfUbayda ibn al-Jarr\u0101\u1e25 nominate Ab\u016b Bakr as the community\u2019s \nmost worthy leader; the Helpers and Emigrants present agree to render him their oath of \nallegiance.\n\nAl-Ya\u02bfq\u016bb\u012b\u2019s chronicle frames the conflict between the Helpers and the Emigrants in \nterms of the respective merits of the Quraysh, the Prophet\u2019s tribe, versus those of the \nHelpers. In this way, al-Ya\u02bfq\u016bb\u012b prepares the reader for a parallel debate to ensue when \nthe Prophet\u2019s kin from the H\u0101shim clan make their entrance. Ab\u016b Bakr, \u02bfUmar, and Ab\u016b \n\u02bfUbayda speak with one voice when they aver, \u201cThe Messenger of God came from us [the \nQuraysh], thus are we the most deserving to occupy his place (a\u1e25aqqu bi-maq\u0101mih)\u201d (ii, \n137)\u2014but, conspicuously, fail to see how such logic applies to their absent, fellow tribesmen \nfrom the H\u0101shim clan. The Emigrant \u02bfAbd al-Ra\u1e25m\u0101n ibn \u02bfAwf likewise admonishes the \nHelpers to submit to the leadership of the Quraysh, declaring, \u201cThere is none equal to Ab\u016b \nBakr, \u02bfUmar, and \u02bfAl\u012b in your midst,\u201d but clumsily let slip mention of \u02bfAl\u012b. In a revealing \npassage, the Helper al-Mundhir ibn Arqam pounces on \u02bfAbd al-Ra\u1e25m\u0101n\u2019s mention of \u02bfAl\u012b \nretorting, \u201cIndeed, there is one man, were he to pursue this matter, none would contest \nhim over it (law \u1e6dalaba h\u0101dh\u0101 l-amr lam yun\u0101zi\u02bfhu f\u012bhi a\u1e25ad)\u201d (ii, 137).\n\nWhen the Helper al-Bar\u0101\u02be ibn \u02bf\u0100zib tells the H\u0101shim clan of Ab\u016b Bakr\u2019s successful bid for \nthe leadership of the community, the Prophet\u2019s kin are aghast, leading one of their number \nto gainsay the whole affair as invalid given their absence. The Prophet\u2019s uncle al-\u02bfAbb\u0101s \nutters a cry of disbelief at what he considers a debacle. Most outspoken is his son al-Fa\u1e0dl \nibn al-\u02bfAbb\u0101s, who exclaims, \u201cO company of Quraysh! The caliphate does not become \nyour right by virtue of guile (bi-l-tamw\u012bh)! We [the H\u0101shim clan] are the household of the \ncaliphate before you (ahluh\u0101 d\u016bnakum) and our kinsman [\u02bfAl\u012b] is far more deserving of it \nthan you (\u1e63\u0101\u1e25ibun\u0101 awl\u0101 bih\u0101 minkum)\u201d (ii, 138).", "start_char_idx": 51527, "end_char_idx": 53970, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "699e695c-4424-47db-b604-498861101c65": {"__data__": {"id_": "699e695c-4424-47db-b604-498861101c65", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9bbf3fbd-3a2d-4e26-9436-f2f0c62b5901", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "d3e473f8d4fde91e86ad7f75e34c313004132a1065bb0cd410ea2106b1aa6a39", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a8bcfc56-4ca3-4437-a0b1-68b5e8081ac7", "node_type": "1", "metadata": {}, "hash": "e6ef9933709c1400831af74a1368731242cfefd2c7ddc97ffa17b6bcc9c40d01", "class_name": "RelatedNodeInfo"}}, "text": "After this scene, al-Ya\u02bfq\u016bb\u012b\u2019s chronicle portrays \u02bfAl\u012b\u2019s response as forbearing and, hence, \nkey to letting cooler heads prevail. The chronicle also provides a list of Emigrants and \nHelpers who remain loyal to \u02bfAl\u012b and refuse to give Ab\u016b Bakr their allegiance. Here, too, \nhis chronicle seizes the opportunity portray Ab\u016b Bakr\u2019s supporters as animated by crude \nambition to exclude the H\u0101shim clan from the caliphate. Ab\u016b Bakr turns to \u02bfUmar, Ab\u016b \n\u02bfUbayda, and al-Mugh\u012bra ibn Shu\u02bfba for their advice, whereupon they recommend bribing \nthe Prophet\u2019s uncle al-\u02bfAbb\u0101s with a share (na\u1e63\u012bb) for himself and his progeny in the rule of \ncommunity in order to convince him to cajole the H\u0101shim clan into accepting Ab\u016b Bakr\u2019s \nleadership. The four plead with al-\u02bfAbb\u0101s to accept the Believers\u2019 choice of Ab\u016b Bakr as \nunanimous. The reply of the Prophet\u2019s uncle is damning: How can they claim the consensus \nof the Believers\u2019 when the H\u0101shimites dissent? How can they offer al-\u02bfAbb\u0101s a share in the \ncommunity\u2019s rule if leadership rests on the Believers\u2019 consensus?\n\nMatters worsen further still for Ab\u016b Bakr and his cadre when the Umayyad clan voices \nits support for \u02bfAl\u012b. When the early Umayyad convert, Kh\u0101lid ibn Sa\u02bf\u012bd ibn al-\u02bf\u0100\u1e63, returns to \nMedina, he calls a gathering of Medinans together, summoning them to swear allegiance \nto \u02bfAl\u012b \u201cheads shaved (mu\u1e25allaq\u012bn al-ru\u02be\u016bs)\u201d in repentance. Though only three persons \nstep forward, the event suffices to spur \u02bfUmar and Ab\u016b Bakr to rush to F\u0101\u1e6dima\u2019s residence, \nwhich, aided by others, they begin to demolish. \u02bfAl\u012b exits the house with sword in hand \n\n\n\n30  \u2022  Sean W. anthony\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nand confronts \u02bfUmar. They wrestle until, at last, \u02bfUmar breaks \u02bfAl\u012b\u2019s sword. Facing eviction \nfrom her home, the Prophet\u2019s daughter F\u0101\u1e6dima shrilly rebukes Ab\u016b Bakr and his supporters: \n\u201cWill you expel me from my home? Or should I expose my hair and cry out to God in fury?\u201d \nAl-Ya\u02bfq\u016bb\u012b concludes the imbroglio remarking that, though one by one \u02bfAl\u012b\u2019s supports \nrendered their allegiance to Ab\u016b Bakr, he withheld giving his for six months (ii, 141).58 \n\nAl-Ya\u02bfq\u016bb\u012b\u2019s narrative is a far cry from the irenic narratives that come to populate the \nemerging Sunni historical canon and must account, at least partially, for his exclusion \nfrom that canon. Medieval readers would likely find his narratives of F\u0101\u1e6dima and \u02bfAl\u012b\u2019s \nopposition to Ab\u016b Bakr sectarian as well as invidious.59 The Sunni historian al-\u1e6cabar\u012b, \nalthough he does not entirely conceal the discontents of \u02bfAl\u012b and the H\u0101shim clan in his \nannals, turns to the narratives composed by the notoriously anti-Shi\u02bfite historian Sayf \nibn \u02bfUmar al-Tam\u012bm\u012b (fl. late 2nd/8th century) to dilute their impact. Sayf ibn \u02bfUmar, for \nexample, rather incredulously portrays \u02bfAl\u012b as so eager to pledge allegiance to Ab\u016b Bakr \nthat he accidently leaves home without being fully dressed.60 Compared against an author \nof pious fictions like Sayf, al-Ya\u02bfq\u016bb\u012b\u2019s effort to inveigh on behalf of pro-\u02bfAlid legitimist \nclaims are unmistakable.", "start_char_idx": 53973, "end_char_idx": 57003, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a8bcfc56-4ca3-4437-a0b1-68b5e8081ac7": {"__data__": {"id_": "a8bcfc56-4ca3-4437-a0b1-68b5e8081ac7", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "699e695c-4424-47db-b604-498861101c65", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "eeb97243c4da3fb3a74cae5a27ad562e64fc68bdd30c997a8972a94998eec0d1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "af1dcb27-3eda-461e-bb82-c9ae99ea0577", "node_type": "1", "metadata": {}, "hash": "eb6f5aaf90f056613d26334e7d756f612817f9df18201ccfb8b0e1903832cde6", "class_name": "RelatedNodeInfo"}}, "text": "By the time al-Ya\u02bfq\u016bb\u012b\u2019s narrative arrives at \u02bfAl\u012b\u2019s bid for the caliphate in the wake \nof \u02bfUthm\u0101n\u2019s assassination, the Shi\u02bfite subtext becomes all the more conspicuous. The \ncomparably early Muslim chroniclers\u2014such as Ibn Sa\u02bfd, al-Bal\u0101dhur\u012b and al-\u1e6cabar\u012b\u2014wring \ntheir hands over the intractable controversies surrounding these events: Was \u02bfAl\u012b complicit \nin \u02bfUthm\u0101n\u2019s murder? Did \u02bfAl\u012b\u2019s sympathies lie with rebels who murdered \u02bfUthm\u0101n? Did \n\u1e6cal\u1e25a and al-Zubayr willingly offer \u02bfAl\u012b their allegiance (bay\u02bfa) or were they compelled by \nforce of threat? While by no means uninterested in these issues, al-Ya\u02bfq\u016bb\u012b bypasses these \nissues and, instead, seems to exult in \u02bfAl\u012b\u2019s accession to the caliphate where these other \nchroniclers do not. His narrative teems with praise for \u02bfAl\u012b\u2019s merits vaunted by the tongues \nof the Helpers and \u02bfAl\u012b\u2019s loyal partisans. Thus does Khuzayma ibn Th\u0101bit al-An\u1e63\u0101r\u012b publicly \ndeclare to \u02bfAl\u012b that, among all the Prophet\u2019s followers, \u201cyou possess all that they can claim \nand they lack all that you can claim (laka m\u0101 lahum wa-laysa lahum m\u0101 laka).\u201d \u201cYou have \nexalted the caliphate and made it resplendent,\u201d proclaims \u02bfAl\u012b\u2019s K\u016bfan acolyte \u1e62a\u02bf\u1e63a\u02bfa ibn \n\u1e62\u016b\u1e25\u0101n, \u201cbut it has added naught to you, for it is more in need of you than you of it.\u201d Most \nstriking of all, however, is the declaration of M\u0101lik al-Ashtar: \u201cListen people! This man is \nthe legatee of the legatees (wa\u1e63\u012b al-aw\u1e63iy\u0101\u02be) and the inheritor of prophets\u2019 knowledge\u201d (ii, \n208). \n\nThis last statement attributed to al-Ashtar contains two especially important ideas \nthat appear elsewhere throughout al-Ya\u02bfq\u016bb\u012b\u2019s chronicle. First, al-Ashtar assigns the \n\n58.  Al-Ya\u02bfq\u016bb\u012b also notes the minority report that \u02bfAl\u012b delayed his bay\u02bfa to Ab\u016b Bakr a mere forty days. \nThe refusal of \u02bfAl\u012b along with the rest of the Ban\u016b H\u0101shim to proffer their bay\u02bfa to Ab\u016b Bakr is standard in \nnon-Shi\u02bfite narratives as well. Cf. Ma\u02bfmar ibn R\u0101shid, The Expeditions, 248-51 (xxvii.3); Bal\u0101dhur\u012b, Ans\u0101b, ii, 14.\n\n59.  Cf. Verena Klemm, \u201cDie fr\u00fche islamische Erz\u00e4hlung von F\u0101\u1e6dima bint Mu\u1e25ammad: Vom \u1e2babar zur \nLegende,\u201d Der Islam 79 (2002): 78-80.\n\n60.  \u1e6cabar\u012b, T\u0101r\u012bkh, i, 1825. Sayf\u2019s narratives, although indispensable to \u1e6cabar\u012b\u2019s construction of Sunn\u012b view \nof early Islamic history, represents the viewpoint of the \u02bfUthm\u0101niyya. See S. W. Anthony, The Caliph and the \nHeretic: Ibn Saba\u02be and the Origins of Shi\u02bfism (Leiden: Brill, 2012), 101-6.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian?  \u2022  31\n\ntitle wa\u1e63\u012b al-aw\u1e63iy\u0101\u02be to \u02bfAl\u012b.", "start_char_idx": 57005, "end_char_idx": 59533, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "af1dcb27-3eda-461e-bb82-c9ae99ea0577": {"__data__": {"id_": "af1dcb27-3eda-461e-bb82-c9ae99ea0577", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a8bcfc56-4ca3-4437-a0b1-68b5e8081ac7", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "5147fe013bc47ca592383eef64677ad841146e3451499246085d1ad1e7edebdf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "35174009-f4e4-4ea9-a7ec-136966a04c1d", "node_type": "1", "metadata": {}, "hash": "e0319940320652811f20c84625b59d3c90cbe12449a26c314f3b4e7e704cce9d", "class_name": "RelatedNodeInfo"}}, "text": "The appellation was widely regarded as a touchstone of the \ntype of language that exposed one as a R\u0101fi\u1e0d\u012b, or rejectionist, Shi\u02bfite. Thus did the Im\u0101m\u012b \ntraditionist J\u0101bir al-Ju\u02bff\u012b fall out of favor with the Kufan \u1e25ad\u012bth-folk when overheard citing \na tradition on Mu\u1e25ammad al-B\u0101qir\u2019s authority by saying, \u201cthe legatee of the legatees \nreported to me \u2026 (\u1e25addathan\u012b wa\u1e63\u012b al-aw\u1e63iy\u0101\u02be).\u201d61 Second, and more important, is the \nideological underpinning of designating \u02bfAl\u012b as Mu\u1e25ammad\u2019s wa\u1e63\u012b. This designation implies \nthat \u02bfAl\u012b inherited a sacred bequest (wa\u1e63iyya), and hence his legitimacy, from the Prophet \nbased on kinship\u2014a claim of inheritance that neither Ab\u016b Bakr, \u02bfUmar, nor \u02bfUthm\u0101n could \nboast. \n\nAs an argument in favor of \u02bfAl\u012b\u2019s unique legitimacy as the Prophet\u2019s successor, the \nnotion of \u02bfAl\u012b as the Prophet\u2019s wa\u1e63\u012b stands among the very earliest put forward in philo-\n\u02bfAlid and Shi\u02bfite historiography. Thus, for example, does \u02bfAl\u012b\u2019s loyal acolyte, Mu\u1e25ammad \nibn Ab\u012b Bakr, write to rebuke Mu\u02bf\u0101wiya ibn Ab\u012b Sufy\u0101n for defying \u02bfAl\u012b\u2019s bid for the \ncaliphate, \u201cWoe to you for comparing yourself to \u02bfAl\u012b, who is the inheritor (w\u0101rith) of \nGod\u2019s Messenger, his wa\u1e63\u012b, the father of his progeny (ab\u016b waladih), and first of all to follow \nhim.\u201d62 The idea appears also in the earliest poetry extolling the rights of \u02bfAl\u012b, as in the \nfollowing lines of the Shi\u02bfite poet Ab\u016b l-Aswad al-Du\u02beal\u012b (d. 69/688):63 \n\nI love Mu\u1e25ammad with the deepest love \n     and \u02bfAbb\u0101s and \u1e24amza and the Wa\u1e63\u012b [i.e., \u02bfAl\u012b] \nSons of the Messenger\u2019s uncle and each near relative \n     Most beloved of people each and all to me\n\nClosely tied with the pro-H\u0101shimid and pro-\u02bfAlid legitimism that pervades\u2014indeed \ndrives\u2014al-Ya\u02bfq\u016bb\u012b\u2019s narrative is the notion that \u02bfAl\u012b as the wa\u1e63\u012b also inherits not merely a \npolitical right to rule the community\u2019s affairs but also the Prophet\u2019s knowledge. This idea \nemerges clearly in the bay\u02bfa scene recounted above where the affirmation of \u02bfAl\u012b\u2019s status as \nMu\u1e25ammad\u2019s wa\u1e63\u012b not only underscores \u02bfAl\u012b\u2019s legitimacy as the ruler of the umma but also \nundercuts the claims to legitimate leadership put forward by his predecessors, especially \nAb\u016b Bakr and his cohort, who could not themselves lay claim to the title. When rendering \nhis allegiance to \u02bfAl\u012b upon assuming the caliphate, M\u0101lik al-Ashtar simultaneously identifies \n\u02bfAl\u012b as the Prophet\u2019s true wa\u1e63\u012b and \u201cthe inheritor of the prophets\u2019 knowledge (w\u0101rith \u02bfilm \n\n61.  Ab\u016b Y\u016bsuf al-Fasaw\u012b, K. al-Ma\u02bfrifa wa-l-t\u0101r\u012bkh, ed. Akram \u1e0ciy\u0101\u02be al-\u02bfUmar\u012b (Medina: Maktabat al-D\u0101r, \n1989), ii, 716.", "start_char_idx": 59534, "end_char_idx": 62078, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "35174009-f4e4-4ea9-a7ec-136966a04c1d": {"__data__": {"id_": "35174009-f4e4-4ea9-a7ec-136966a04c1d", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "af1dcb27-3eda-461e-bb82-c9ae99ea0577", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "d46525a88effda9a853119841c03fa13971b1988d493deb01f667999bdffef53", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "57686d86-7ec6-4196-9df8-25a6d8bd457b", "node_type": "1", "metadata": {}, "hash": "95cceda49e4e75b38ded85fc54273fbcaa26848322bae34fb432556bd2d3b8c6", "class_name": "RelatedNodeInfo"}}, "text": "That in referring to wa\u1e63\u012b al-aw\u1e63iy\u0101\u02be J\u0101bir al-Ju\u02bff\u012b refers not to \u02bfAl\u012b but rather his descendent, \nMu\u1e25ammad al-B\u0101qir, is made apparent by a tradition recorded in Ibn B\u0101b\u016byah, \u02bfUy\u016bn akhb\u0101r al-Ri\u1e0d\u0101 (Beirut: \nMu\u02beassasat al-A\u02bflam\u012b, 1984), i, 288. Writing in the late-eighth century, the Kufan akhb\u0101r\u012b Sayf ibn \u02bfUmar \nal-Tam\u012bm\u012b likewise attributes the invention of the title kh\u0101tam al-aw\u1e63iy\u0101\u02be for \u02bfAl\u012b as originating in the \ninvidious view of the heresiarch Ibn Saba\u02be; see Anthony, The Caliph and the Heretic, 82 ff.\n\n62.  Na\u1e63r ibn Muz\u0101\u1e25im al-Minqar\u012b, Waq\u02bfat \u1e62iff\u012bn, ed. \u02bfAbd al-Sal\u0101m Mu\u1e25ammad H\u0101r\u016bn (Cairo: al-Mu\u02beassasa \nal-\u02bfArabiyya al-\u1e24ad\u012btha, 19622), 119. Cf. M. A. Amir-Moezzi, Spirituality of Shi\u02bfi Islam (London: I.B. Tauris, \n2011), 13-15 and M. Yazigi, \u201cDefense and Validation in Shi\u02bfi and Sunni Tradition: The Case of Mu\u1e25ammad b. Ab\u012b \nBakr,\u201d Studia Islamica 98-99 (2004): 67-68.\n\n63.  Ab\u016b l-Faraj al-I\u1e63fah\u0101n\u012b, Kit\u0101b al-Agh\u0101n\u012b, ed. I\u1e25s\u0101n \u02bfAbbas, Ibr\u0101h\u012bm al-Sa\u02bf\u0101f\u012bn, and Bakr \u02bfAbb\u0101s (Beirut: \nD\u0101r \u1e62\u0101dir, 2008), xii, 232.\n\n\n\n32  \u2022  Sean W. anthony\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nal-anbiy\u0101\u02be).\u201d M\u0101lik al-Ashtar\u2019s bay\u02bfa is also not the first time that al-Ya\u02bfq\u016bb\u012b\u2019s chronicle \nintroduces the idea that \u02bfAl\u012b possessed a measure of preternatural, prophetic knowledge \nthanks to his close kinship to the Prophet and the favor the Prophet bestowed upon him. \nThese ideas first manifest in poetry composed by the Prophet\u2019s bard \u1e24ass\u0101n ibn Th\u0101bit \nduring the dispute over Ab\u016b Bakr\u2019s assuming the leadership of the community. \u1e24ass\u0101n \npraises \u02bfAl\u012b as follows (ii, 144): \n\nYou preserve for us God\u2019s Messenger; and his testament \n     is yours\u2014and who is nearer in kinship to him? Who? \nAre you not declared his brother? Are you not his legatee (wa\u1e63\u012b), \n     And of the Fihr tribe the most knowledgeable of the Scripture and Sunna?\n\nThese verses provide one of the clearest and earliest expressions of \u02bfAl\u012b\u2019s superior merits in \nal-Ya\u02bfq\u016bb\u012b\u2019s History. That the ideas of \u02bfAl\u012b\u2019s legitimacy as the Prophets true successor, his \nlegatee (wa\u1e63\u012b), and therefore an inheritor of prophetic knowledge reappear again at \u02bfAl\u012b\u2019s \nassumption of the caliphate is of paramount importance for understanding al-Ya\u02bfq\u016bb\u012b\u2019s \nhistorical perspective. \n\nSometimes al-Ya\u02bfq\u016bb\u012b manifests his exalted view of \u02bfAl\u012b only subtly, as when the \ncaliph \u02bfUthm\u0101n ibn \u02bfAff\u0101n\u2019s collection of the Qur\u02be\u0101n creates an opportunity for al-Ya\u02bfq\u016bb\u012b \nto highlight \u02bfAl\u012b\u2019s unrivaled authority on the Qur\u02be\u0101n.", "start_char_idx": 62079, "end_char_idx": 64523, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "57686d86-7ec6-4196-9df8-25a6d8bd457b": {"__data__": {"id_": "57686d86-7ec6-4196-9df8-25a6d8bd457b", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "35174009-f4e4-4ea9-a7ec-136966a04c1d", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "826aa57e783cef181ac6fe138516604d065c912897024e328f4c8e7ce6baf064", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "61892734-206d-4a89-89d5-32bbe17fd0b7", "node_type": "1", "metadata": {}, "hash": "05774cfbf5bfb97a3de3f9eab8cb68cb389d7d4687a6b204cbcf521e7d1dbf4d", "class_name": "RelatedNodeInfo"}}, "text": "As \u02bfAl\u012b is the most learn\u00e8d of the \nQuraysh, al-Ya\u02bfq\u016bb\u012b lists in extended detail the unique features of \u02bfAl\u012b\u2019s neglected codex \nin an account that overshadows his treatment of the caliph \u02bfUthm\u0101n\u2019s famous collection \n(ii, 152-54).64 Implicit in al-Ya\u02bfq\u016bb\u012b\u2019s account seems to be the widespread Shi\u02bfi view that \n\u02bfAl\u012b was the most learned of the Companions, but although he compiled the Qur\u02be\u0101n and \npresented it the umma, the Prophet\u2019s recalcitrant Companions rejected his codex (mu\u1e63\u1e25af) \nfor \u02bfUthm\u0101n\u2019s recension nonetheless.65 Yet, the idea that \u02bfAl\u012b inherits the knowledge of \nGod\u2019s prophets from Mu\u1e25ammad as his wa\u1e63\u012b also features prominently, too. These ideas \nappear in a striking scene from the caliphate of \u02bfUthm\u0101n ibn \u02bfAff\u0101n that features \u02bfUthm\u0101n\u2019s \nmost strident, piety-minded critic: Ab\u016b Dharr al-Ghif\u0101r\u012b. For al-Ya\u02bfq\u016bb\u012b, Ab\u016b Dharr \nrepresents not merely the dissent of the piety-minded against the abuses of political power \n or the corruption of wealth during \u02bfUthm\u0101n\u2019s caliphate,66 he is also staunchly partisan and \n\n64.  Cf. Th. N\u00f6ldeke, F. Schwally, G. Bergstr\u00e4\u00dfer, and O. Pretzl, The History of the Qur\u02be\u0101n, tr. W.H. Behn \n(Leiden: Brill, 2013), 220 (ii, 9-11). Ya\u02bfq\u016bb\u012b\u2019s account of the arrangement of the s\u016bras in \u02bfAl\u012b\u2019s Qur\u02be\u0101n codex is, \nto my knowledge, unique; cf. Shahrast\u0101n\u012b, Maf\u0101ti\u1e25 al-asr\u0101r, i, 24-28. Other accounts assert, rather, that \u02bfAl\u012b \norganized his codex according to the order of revelation; see Arthur Jeffery, Two Muqaddimas to the Qur\u2019anic \nSciences (Cairo: al-Khaniji Booksellers, 1943), 14-16. On Shi\u02bfite views of \u02bfAl\u012b\u2019s Qur\u02be\u0101n more generally, see Etan \nKohlberg and Mohammad Ali Amir-Moezzi, Revelation and Falsification: The Kit\u0101b al-qir\u0101\u02be\u0101t of A\u1e25mad b. \nMu\u1e25ammad al-Sayy\u0101r\u012b (Leiden: Brill, 2009), 25-27.\n\n65.  Mu\u1e25ammad ibn Ya\u02bfq\u016bb al-Kulayn\u012b, al-K\u0101f\u012b, ed. \u02bfAl\u012b Akbar al-Ghaff\u0101r\u012b (Tehran: D\u0101r al-Kutub al-Isl\u0101miyya, \n1968-71), ii, 633; cf. H. Modarressi, Tradition and Survival: A Bibliographical Survey of Early Sh\u012b\u02bfite Literature \n(Oxford: Oneworld, 2003), 2-4. It is worth noting that \u02bfAl\u012b\u2019s enemies denied that he possessed exceptional \nknowledge of the Qur\u02be\u0101n and rejected any notion that his insight into the revelation was anything more than \neven ordinary Companions; see \u02bfAmr ibn Ba\u1e25r al-J\u0101\u1e25i\u1e93, al-\u02bfUthm\u0101niyya, ed. \u02bfAbd al-Sal\u0101m Mu\u1e25ammad H\u0101r\u016bn \n(Cairo: D\u0101r al-Kit\u0101b al-\u02bfArab\u012b, 1955), 92-93.\n\n66.  A topic that features in Mush\u0101kalat al-n\u0101s li-z\u0101manihim as well; see Tayeb El-Hibri, Parable and Politics", "start_char_idx": 64524, "end_char_idx": 66971, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "61892734-206d-4a89-89d5-32bbe17fd0b7": {"__data__": {"id_": "61892734-206d-4a89-89d5-32bbe17fd0b7", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "57686d86-7ec6-4196-9df8-25a6d8bd457b", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "0aa2b6501b0e654c34306ea89e7900d0b88dc18fa1c061e494ab8e7d4c942dcb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "63f1597b-0de6-496d-bee4-bb9630377661", "node_type": "1", "metadata": {}, "hash": "6b04d08d7a33ecd4799abfcdfa0083b44414de1f326a800d28d30525f127cfa8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian?  \u2022  33\n\nloyal to \u02bfAl\u012b. With unbridled conviction, Ab\u016b Dharr declares (ii, 198):\n\nMu\u1e25ammad inherited the knowledge of Adam and that which exalted the prophets, \nand \u02bfAl\u012b ibn Ab\u012b \u1e6c\u0101lib is the legatee of Mu\u1e25ammad and the inheritor of his knowledge.\n\nThis idea that \u02bfAl\u012b inherits the prophets\u2019 knowledge as the Prophet\u2019s successor is not \nunique to al-Ya\u02bfq\u016bb\u012b by any means. It is striking that Ab\u016b Dharr\u2019s declaration fits quite \nwell with the saying of the fifth Imam Mu\u1e25ammad al-B\u0101qir, who related that, when \u02bfAl\u012b \nreported that he could hear Gabriel\u2019s voice and see light (al-\u1e0daw\u02be), the Prophet replied: \n\nWere I not the Seal of the Prophets, then you would share prophecy with me. Were it \nnot so, you would be a prophet. Rather, you are to be the executor and inheritor of a \nprophet\u2019s legacy, chief of the executors and Imam of the God-fearing.67\n\nYet, do such pronouncements on \u02bfAl\u012b\u2019s superior merits, his preternatural knowledge, \nand his unassailable rights as the sole legitimate successor to Mu\u1e25ammad reflect \nal-Ya\u02bfq\u016bb\u012b\u2019s own Shi\u02bfite vision of Islamic history? Confirmation that indeed they do can be \nfound in the very organization of his chronicle. On the one hand, these are the utterances \nof his narrative\u2019s most heroic and praiseworthy protagonists. On the other, al-Ya\u02bfq\u016bb\u012b\u2019s \naccount of \u02bfAl\u012b\u2019s caliphate is bereft of criticism one finds of his predecessors and ends with \na lengthy treatment of the pious sayings and wise maxims \u02bfAl\u012b bequeathed to his partisans. \nThese take up nine pages in Houtsma\u2019s edition of the Arabic text (ii, 242-51)\u2014this is quite \na sizeable amount relative to his chronicle\u2019s scope that is without parallel within its pages. \nNo other figure receives such treatment at al-Ya\u02bfq\u016bb\u012b\u2019s hands\u2014let alone any of the other \nso-called \u2018R\u0101shid\u016bn\u2019 caliphs. Ab\u016b Bakr, by contrast, faces his death with naught but regret \nand a litany of deathbed confessions of his wrongdoings (ii, 155-56),68 whereas \u02bfAl\u012b offers \nbezels of wisdom and timeless guidance.\n\nConclusion\n\nIf one is to find any indication of al-Ya\u02bfq\u016bb\u012b\u2019s putatively Shi\u02bfite perspective on Islamic \nhistory, one must look to his treatment of the controversies over the succession to the \nProphet where such views are most conspicuously manifest. As seen above, al-Ya\u02bfq\u016bb\u012b\u2019s \n\nin Early Islamic History: The Rashidun Caliphs (New York: Columbia University Press, 2010), 6-7.\n67.  Ibn Ab\u012b l-\u1e24ad\u012bd, Shar\u1e25 Nahj al-bal\u0101gha, ed. Mu\u1e25ammad Ab\u016b l-Fa\u1e0dl Ibr\u0101h\u012bm (repr. Beirut: D\u0101r al-S\u0101qiya \n\nli-l-\u02bfUl\u016bm, 2001), xiii, 163: law l\u0101 ann\u012b kh\u0101tam al-anbiy\u0101\u02be la-kunta shar\u012bkan f\u012b l-nabuwwa fa-in l\u0101 takun nabiyyan \nfa-innaka wasiyyu  nabiyyin wa-w\u0101rithuh bal anta sayyidu l-aw\u1e63iy\u0101\u02be wa-im\u0101mu l-atqiy\u0101\u02be.\n\n68.  Sunn\u012b scholars such as al-Dhahab\u012b (d.", "start_char_idx": 66976, "end_char_idx": 69770, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "63f1597b-0de6-496d-bee4-bb9630377661": {"__data__": {"id_": "63f1597b-0de6-496d-bee4-bb9630377661", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "61892734-206d-4a89-89d5-32bbe17fd0b7", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "e560a24fef467a6cd225de3aa2b8535374ae09c503125be535bc20173bacfc2e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ae7de241-8a54-4036-a764-68d730348a43", "node_type": "1", "metadata": {}, "hash": "69bb03b92e6fffbd592a15c9c93d93c138e90f2d7f6298015e12b468d58fe373", "class_name": "RelatedNodeInfo"}}, "text": "68.  Sunn\u012b scholars such as al-Dhahab\u012b (d. 748/1348) attributed the forgery of Ab\u016b Bakr\u2019s deathbed \nconfessions to a certain \u02bfUlw\u0101n ibn D\u0101w\u016bd [ibn \u1e62\u0101li\u1e25] al-Bajal\u012b (d. 180/796-97), who appears as the common \nlink for all versions of the tradition cited; cf. Shams al-D\u012bn al-Dhahab\u012b, M\u012bz\u0101n al-i\u02bftid\u0101l f\u012b naqd al-rij\u0101l, ed. \u02bfAl\u012b \nMu\u1e25ammad al-Bij\u0101w\u012b (Beirut: D\u0101r al-Ma\u02bfrifa, n.d.), iii, 108-10. The tradition is indeed cited by scholars of the \nShi\u02bfa in anti-Sunni polemics; e.g., see (Ps.)-Fa\u1e0dl ibn Sh\u0101dh\u0101n, al-\u012a\u1e0d\u0101\u1e25, ed. Jal\u0101l al-D\u012bn al-\u1e24usayn\u012b al-Armaw\u012b \nal-Mu\u1e25addith (Tehran: D\u0101nashg\u0101h-ye Tehran, 1984), 518 and Ibn B\u0101b\u016byah al-\u1e62ad\u016bq (d. 381/991), al-Khi\u1e63\u0101l, \n171-73. However, the longest, best-preserved versions appear in Sunni works. See \u1e6cabar\u012b, T\u0101r\u012bkh, i, 2139-41; \n\u1e6cabar\u0101n\u012b, al-Mu\u02bfjam al-kab\u012br, i, 62-63; Ibn \u02bfAs\u0101kir, Dimashq, xxx, 417-23.\n\n\n\n34  \u2022  Sean W. anthony\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nnarrative of the succession to the Prophet and his celebration of the survival of the \npro-\u02bfAlid cause and its realization during the caliphate of \u02bfAl\u012b\u2014despite all the tragedies \ninflicted upon the cause subsequently\u2014leave little doubt about the Shi\u02bfite perspective \nput forward in his chronicle. At its seminal stages, Islamic historiography never split into \nmerely two hostile binaries, with the Sunni cult of the \u1e63a\u1e25\u0101ba at one end and the Shi\u02bfite \nexaltation of the Prophet\u2019s household and damnation of their rivals on the other. As Scott \nLucas has compellingly argued, the R\u0101fi\u1e0d\u012b position cultivated by certain Shi\u02bfa and the cult \nof the \u1e63a\u1e25\u0101ba espoused by the \u1e25ad\u012bth folk were, rather, two extreme poles of a spectrum \nthat accommodated a panoply of perspectives on the Prophet\u2019s Companions (\u02bfUthm\u0101n\u012b, \nMurji\u02be\u012b, Zayd\u012b, Ib\u0101\u1e0d\u012b, Mu\u02bftazil\u012b, etc.)69\u2014albeit historiographical perspectives that proved \nless durable than the two that came to predominate in the ensuing centuries. Yet, a careful \nreading of the narratives al-Ya\u02bfq\u016bb\u012b recounts in his chronicle allows one to easily discern \nhis place at the \u2018rejectionist\u2019, or R\u0101fi\u1e0d\u012b, Shi\u02bfite end of this spectrum.\n\nHence, any attempt to underplay how trenchantly pro-\u02bfAl\u012b al-Ya\u02bfq\u016bb\u012b\u2019s History is or \nto minimize its hostility towards Ab\u016b Bakr and \u02bfUmar will miss an important point about \nthe chronicle. The narratives honed in Ya\u02bfq\u016bb\u012b\u2019s chronicle are simply irreconcilable \neven with the so-called \u2018benign Shi\u02bfism (tashayyu\u02bf \u1e25asan)\u2019 tolerated among the \u1e25ad\u012bth \nfolk. He belongs in an entirely different genus of scholars than those scholars who were \nfamous for espousing the benign Shi\u02bfism tolerated by the \u1e25ad\u012bth folk.", "start_char_idx": 69728, "end_char_idx": 72298, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ae7de241-8a54-4036-a764-68d730348a43": {"__data__": {"id_": "ae7de241-8a54-4036-a764-68d730348a43", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "63f1597b-0de6-496d-bee4-bb9630377661", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "abd2e61c1a677ec8ef4829124324eff6ef71db15631f4febb6da2c851468946e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "16b6e0de-48cd-4d4c-9216-4228392a51b9", "node_type": "1", "metadata": {}, "hash": "5d9a41cae2aed28f0d78990d7b472b14c2afa393765ef391b3841ee380355ec6", "class_name": "RelatedNodeInfo"}}, "text": "Partiality towards \n\u02bfAl\u012b indisputably features in the writings of such giant \u1e25ad\u012bth scholars as al-Nas\u0101\u02be\u012b (d. c. \n303/915), who may have even died for his dedication to \u02bfAl\u012b,70 and al-\u1e24\u0101kim al-Nays\u0101p\u016br\u012b \n(d. 405/1014), who courted controversy for his staunch criticism of Mu\u02bf\u0101wiya ibn Ab\u012b \nSufy\u0101n;71 yet, even given what little we know about the precise Shi\u02bfite community to which \nal-Ya\u02bfq\u016bb\u012b belonged, the chronicle signals to us that he stands apart from figures such as \nthese. None of these figures nor their likes would have tolerated or espoused the portrayals \nand characterizations of Ab\u016b Bakr and \u02bfUmar that one finds in al-Ya\u02bfq\u016bb\u012b\u2019s History. \n\nFinally, if one does not read al-Ya\u02bfq\u016bb\u012b\u2019s History as a Shi\u02bfite chronicle, one must ponder \nwhat is lost. Specifically, one loses perspective of al-Ya\u02bfq\u016bb\u012b\u2019s own authorial self-awareness \nand the stakes at play for him in the process of crafting the narratives of his chronicle. \nAl-Ya\u02bfq\u016bb\u012b is but one of many Abbasid-era historians writing in a tumultuous sea of \ncontested historical memory, but his authorial vision for his chronicle sets him apart from \nhis contemporaries in palpable ways. Al-Ya\u02bfq\u016bb\u012b\u2019s chronicle is no mere receptacle of older, \ndisparate accounts. As Chase Robinson has noted, al-Ya\u02bfq\u016bb\u012b chronicle is an \u2018iconoclastic\u2019 \n\n69.  Scott C. Lucas, Constructive Critics, \u1e24ad\u012bth Literature, and the Articulation of Sunn\u012b Islam: The Legacy \nof the Generation of Ibn Sa\u02bfd, Ibn Ma\u02bf\u012bn, and Ibn \u1e24anbal (Leiden: Brill, 2004), 221-85. Cf. Anthony, The Caliph \nand the Heretic, 101-6 and W. Madelung, \u201cal-Haytham b. \u02bfAd\u012b on the offences of the caliph \u02bfUthm\u0101n,\u201d in Centre \nand Periphery within the Borders of Islam: Proceedings of the 23rd Congress of l\u2019Union Europ\u00e9enne des \nArabisants et Islamisantes, ed. G. Contu (Leuven: Peeters, 2012), 47-51.\n\n70.  Christopher Melchert, \u201cThe Life and Works of al-Nas\u0101\u02be\u012b,\u201d Journal of Semitic Studies 59 (2014): 403-5.\n71.  S. C. Lucas, \u201cal-\u1e24\u0101kim al-Nays\u0101b\u016br\u012b and the Companions of the Prophet: An Original Sunn\u012b Voice in \n\nthe Sh\u012b\u02bf\u012b Century,\u201d in The Heritage of Arabo Islamic Learning: Studies Presented to Wadad Kadi, eds. Maurice \nPomerantz and Aram Shahin (Leiden: Brill, 2015), 258-71.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian?  \u2022  35\n\none that sails against the prevailing winds the emerging Sunni historiography;72 certainly \nhis Shi\u02bfite perspective factors into this iconoclastic perspective. Hence, to lose sight of the \nextent to which al-Ya\u02bfq\u016bb\u012b filled his chronicle with narratives crafted to resonate with the \nvision of the early Islamic community cultivated by the Shi\u02bfa causes modern readers to \nlose sight of how he navigated this sea of historical memory. Losing sight of al-Ya\u02bfq\u016bb\u012b\u2019s \nShi\u02bfi perspective blinds us to his authorial vision and, therefore, a key contribution of his \nchronicle to Islamic historiography. \n\n72.  Islamic Historiography (Cambridge: Cambridge University Press, 2003), 36, 132-33.", "start_char_idx": 72299, "end_char_idx": 75258, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "16b6e0de-48cd-4d4c-9216-4228392a51b9": {"__data__": {"id_": "16b6e0de-48cd-4d4c-9216-4228392a51b9", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ae7de241-8a54-4036-a764-68d730348a43", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "1c01a8234927b1df252ee73f5d53e259623dd6aa231f4d34062c92e1cd745b63", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "978360cd-b387-4084-a164-09252ee19480", "node_type": "1", "metadata": {}, "hash": "1c31dc63db55a9a31fd61ca48fd445623687cfdbcb0dbd0c281756d2b1870160", "class_name": "RelatedNodeInfo"}}, "text": "36  \u2022  Sean W. anthony\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nBibliography\n\nAmir-Moezzi, Mohammad Ali. Spirituality of Shi\u02bfi Islam. London: I.B. Tauris, 2011.\n\nAnthony, Sean W. The Caliph and the Heretic: Ibn Saba\u02be and the Origins of Shi\u02bfism. Leiden: \nBrill, 2012.\n\n\u02bf\u0100\u1e63\u012b, \u1e24usayn. al-Ya\u02bfq\u016bb\u012b: \u02bfa\u1e63ruh, s\u012brat \u1e25ay\u0101tih, wa-manhajuhu l-t\u0101r\u012bkh\u012b. Beirut: D\u0101r al-Kutub \nal-\u02bfIlmiyya, 1992.\n\nBal\u0101dhur\u012b, A\u1e25mad ibn Ya\u1e25y\u0101 al-. Ans\u0101b al-ashr\u0101f, vol. 2. Edited by Wilferd Madelung. \nBeirut: Klaus Schwarz, 2003.\n\nBar-Asher, Me\u2019ir. Scripture and Exegesis in Early Im\u0101m\u012b-Shiism. Leiden: Brill, 1999.\n\nBianquis, Thierry. \u201cAutonomous Egypt from Ibn \u1e6c\u016bl\u016bn to K\u0101f\u016br, 868-969.\u201d In The \nCambridge History of Egypt, vol. 1: Islamic Egypt, 640-1517, 86-119. Edited by Carl F. \nPetry. Cambridge: Cambridge University Press, 1998.\n\nBuyukkara, M. 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Johns Oxford: Oxford University Press, 1992.", "start_char_idx": 75262, "end_char_idx": 77447, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "978360cd-b387-4084-a164-09252ee19480": {"__data__": {"id_": "978360cd-b387-4084-a164-09252ee19480", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "16b6e0de-48cd-4d4c-9216-4228392a51b9", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "de714b99cf6bea25ec9def897ac379f5c6b89359f4205b25e4679ebf77841b58", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8dbb4d0d-55ca-45ab-9732-6a33265debe7", "node_type": "1", "metadata": {}, "hash": "df78142a2e490b9c2d5d73db73cbe28803f60e0258c72a55ca7cf6230c017728", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian?  \u2022  37\n\n\u2014. \u201c\u02bfAbd al-Malik and the Dome of the Rock: a further examination of the Muslim sources.\u201d \nJerusalem Studies in Arabic and Islam 35 (2008): 167-226.\n\nEl-Hibri, Tayeb. Parable and Politics in Early Islamic History: The Rashidun Caliphs. New \nYork: Columbia University Press, 2010.\n\nFasaw\u012b, Ab\u016b Y\u016bsuf al-. Kit\u0101b al-Ma\u02bfrifa wa-l-t\u0101r\u012bkh, 4 vols. Edited by Akram \u1e0ciy\u0101\u02be al-\u02bfUmar\u012b. \nMedina: Maktabat al-D\u0101r, 1989.\n\nGriffith, Sidney. The Bible in Arabic: The Scripture of the \u2018People of the Book\u2019 in the \nLanguage of Islam. Princeton: Princeton University Press, 2013.\n\nHaider, Najam. \u201cThe Community Divided: A Textual Analysis of the Murders of Idr\u012bs b. \u02bfAbd \nAll\u0101h (d. 175/791).\u201d Journal of the American Oriental Society 128 (2008): 459-75.\n\nIbn \u02bfAbd al-Barr. al-Intiq\u0101\u02be f\u012b fa\u1e0d\u0101\u02beil al-thal\u0101tha al-a\u02beimma al-fuqah\u0101\u02be. Edited by \u02bfAbd \nal-Fatt\u0101\u1e25 Ab\u016b Ghudda. Beirut: D\u0101r al-Bash\u0101\u02beir al-Isl\u0101miyya, 1997.\n\n\u2014. al-Ist\u012b\u02bf\u0101b f\u012b ma\u02bfrifat al-a\u1e63\u1e25\u0101b, 4 vols. Edited by \u02bfAl\u012b Mu\u1e25ammad al-Bij\u0101w\u012b. Cairo: Nah\u1e0dat \nMi\u1e63r, c. 1960.\n\n\u2014. al-Tamh\u012bd li-m\u0101 f\u012b l-Muwa\u1e6d\u1e6da\u02be min al-ma\u02bf\u0101n\u012b wa\u2019l-as\u0101n\u012bd, 25 vols. Edited by Sa\u02bf\u012bd A\u1e25mad \nA\u02bfr\u0101b. Rabat: Wiz\u0101rat al-Awq\u0101f wa\u2019l-Shu\u02be\u016bn al-Isl\u0101miyya, 1967-1992.\n\nIbn Ab\u012b l-\u1e24ad\u012bd. Shar\u1e25 Nahj al-bal\u0101gha, 20 vols. Edited by Mu\u1e25ammad Ab\u016b l-Fa\u1e0dl Ibr\u0101h\u012bm. \nBeirut: D\u0101r al-S\u0101qiya li-l-\u02bfUl\u016bm, 2001.\n\nIbn al-\u02bfAd\u012bm, Bughyat al-\u1e6dalab f\u012b t\u0101r\u012bkh \u1e24alab, 11 vols. Edited by Suhayl Zakk\u0101r. Beirut: D\u0101r \nal-Fikr, 1988.\n\nIbn \u02bfAs\u0101kir, Ab\u016b l-Q\u0101sim. T\u0101r\u012bkh mad\u012bnat Dimashq, 80 vols. Edited \u02bfUmar ibn Ghur\u0101ma \nal-\u02bfAmraw\u012b. Beirut: D\u0101r al-Fikr, 1995-2000.\n\nIbn B\u0101b\u016byah al-\u1e62ad\u016bq. \u02bfUy\u016bn akhb\u0101r al-Ri\u1e0d\u0101, 2 vols. Beirut: Mu\u02beassasat al-A\u02bflam\u012b, 1984.\n\nIbn D\u0101ya. al-Muk\u0101fa\u02bea wa-\u1e25usn al-\u02bfuqd\u0101. Edited Ma\u1e25m\u016bd Mu\u1e25ammad Sh\u0101kir.", "start_char_idx": 77451, "end_char_idx": 79229, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8dbb4d0d-55ca-45ab-9732-6a33265debe7": {"__data__": {"id_": "8dbb4d0d-55ca-45ab-9732-6a33265debe7", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "978360cd-b387-4084-a164-09252ee19480", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "3ae9a9520464e1f2d37cb1e27470578ed5870303e8c5234f1633e469f2bcbdb3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f135f1ca-9184-419c-9123-0efe4439b662", "node_type": "1", "metadata": {}, "hash": "69c59cf0bdbed7b5d17a9b04866a94864d791bb8aa0dad8bb42a7300369a9027", "class_name": "RelatedNodeInfo"}}, "text": "Edited Ma\u1e25m\u016bd Mu\u1e25ammad Sh\u0101kir. Beirut: D\u0101r \nal-Kutub al-\u02bfIlmiyya, 1900.\n\nIbn \u1e24ajar al-\u02bfAsqal\u0101n\u012b. Lis\u0101n al-m\u012bz\u0101n, 10 vols. Edited by \u02bfAbd al-Fatt\u0101\u1e25 Ab\u016b Ghudda. Beirut: \nD\u0101r al-Bash\u0101\u02beir al-Isl\u0101miyya, 2002.\n\nIbn \u1e24anbal, A\u1e25mad. al-Musnad, 50 vols. Edited by Shu\u02bfayb Arna\u02be\u016b\u1e6d et al. Beirut: Mu\u02beassasat \nal-Ris\u0101la, 1993-2001.\n\nIbn Sa\u02bf\u012bd al-Maghrib\u012b. al-Mughrib f\u012b \u1e25ul\u0101 l-Maghrib. Edited by Zak\u012b \u1e24asan et al. Cairo: \nMa\u1e6dba\u02bfat J\u0101mi\u02bfat Fu\u02be\u0101d al-Awwal, 1953. \n\nIbn Sh\u0101dh\u0101n, (Ps.)-Fa\u1e0dl. al-\u012a\u1e0d\u0101\u1e25. Edited by Jal\u0101l al-D\u012bn al-\u1e24usayn\u012b al-Armaw\u012b al-Mu\u1e25addith. \nTehran: D\u0101nashg\u0101h-ye Tehran, 1984.\n\n\n\n38  \u2022  Sean W. anthony\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nIbn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b. 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", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8dbb4d0d-55ca-45ab-9732-6a33265debe7", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? 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The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f135f1ca-9184-419c-9123-0efe4439b662", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "e07719ab981d7563d426dd1c92faa0014b37fabc1056d3655a83ab20b84855db", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "da101e95-edf9-4abd-b5ae-f210e90cff64", "node_type": "1", "metadata": {}, "hash": "4571263efeac353b377c11318947dc41c2f732557383cf02a98a5abcd606a2b9", "class_name": "RelatedNodeInfo"}}, "text": "\u2014. al-Maw\u0101\u02bfi\u1e93 wa-l-i\u02bftib\u0101r f\u012b dhikr al-khi\u1e6da\u1e6d wa-l-\u0101th\u0101r, 5 vols. Edited by Ayman Fu\u02be\u0101d \nSayyid. 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Leiden: Ter Lugt, 2006-2016.\n\nY\u0101q\u016bt al-\u1e24amaw\u012b. Mu\u02bfjam al-udab\u0101\u02be (Irsh\u0101d al-ar\u012bb il\u0101 ma\u02bfrifat al-ad\u012bb), 7 vols. Edited by \nI\u1e25s\u0101n \u02bfAbb\u0101s. Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1993.", "start_char_idx": 84894, "end_char_idx": 86478, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f93a0006-3dd0-4e3b-8e09-966036d9c8e8": {"__data__": {"id_": "f93a0006-3dd0-4e3b-8e09-966036d9c8e8", "embedding": null, "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7017", "node_type": "4", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "c4520a5c14e025a60161626e327a9a36d81814c43b54a6fb66d7d9b19f8b0297", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "da101e95-edf9-4abd-b5ae-f210e90cff64", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "9f94450135448077622554a0698dfd71ec8b857ec6275fc5646f4e161039bd18", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9e32a6ed-d164-4c25-ab01-157aa64db888", "node_type": "1", "metadata": {}, "hash": "b2fbdd3d3d56454d7e3418bd13e4b8364c8c303e94707fbd4047c2fa89841f72", "class_name": "RelatedNodeInfo"}}, "text": "Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1993.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian?  \u2022  41\n\n\u2014. Mu\u02bfjam al-buld\u0101n. 5 vols. Beirut: D\u0101r \u1e62\u0101dir, 1977.\n\nYazigi, Maya. \u201cDefense and Validation in Shi\u02bfi and Sunni Tradition: The Case of Mu\u1e25ammad \nb. Ab\u012b Bakr.\u201d Studia Islamica 98-99 (2004): 49-70.", "start_char_idx": 86441, "end_char_idx": 86761, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9e32a6ed-d164-4c25-ab01-157aa64db888": {"__data__": {"id_": "9e32a6ed-d164-4c25-ab01-157aa64db888", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f93a0006-3dd0-4e3b-8e09-966036d9c8e8", "node_type": "1", "metadata": {"identifier": "alusur-7017", "author": "Anthony, Sean W. ", "title": "Was Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b a Shi\u02bfite Historian? The State of the Question*", "date": "2016-11-15", "file": "alusur-7017.pdf"}, "hash": "110bdf042add0c5c2e5fec8d45490361d55812ad6571716721ff2d071c037337", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c214afe7-55ae-4d17-a91e-2d85194b15a4", "node_type": "1", "metadata": {}, "hash": "54243e32533bdc8957954e4d8e927ed8a173932aafc102a6fb1eb3aafd602915", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 42-113\n\nAbstract\n\nAs Derrida charged, Plato\u2019s famous declaration of speech\u2019s superiority to writing would seem to have \nresonated with inheritor cultures similarly transitioning from orality to literacy, and especially the Islamicate; \ndespite the explosion of writerly culture from the 2nd/8th century onward, Arabic scholarship continued \nto evince a categorical, if increasingly rhetorical, mistrust of writing. In the 8th/14th century, however, as \nthe age of encyclopedism dawned throughout the Islamicate heartlands, the superiority of writing to speech \nwas formally and categorically asserted by Arabic and Persian encyclopedists, including most prominently \nIbn al-Akf\u0101n\u012b (d. 749/1348) of Mamluk Egypt and Shams al-D\u012bn \u0100mul\u012b (d. after 787/1352) of Ilkhanid Iran. It is \nhardly coincidental in this connection that the same century also witnessed the burgeoning popularity among \nscholarly and ruling elites of lettrism (\u02bfilm al-\u1e25ur\u016bf), kabbalah\u2019s coeval cognate\u2014the occult science that \nposited the cosmos itself as a text to be read, even rewritten. Synthesizing these literary and occult-scientific \ncurrents, in the early 9th/15th century a network of Muslim neopythagoreanizing lettrists\u2014chief among them \nIbn Turka of Isfahan (d. 835/1432)\u2014developed the first formal metaphysics of writing. \n\nThis article analyzes Ibn Turka\u2019s unprecedented valorization of writing over speech in terms both \nepistemological and ontological, as well as the sociocultural ramifications of this move throughout the post-\nMongol Persianate world. Letter-number, he argued, is a form of light eternally emanated from the One; hence \nvision, that faculty of light, must be the sense most universal; hence visible text must be the form of the One \nmost manifest. In support of this thesis, he synthesized the Avicennan-\u1e6c\u016bsian doctrine of the transcendental \nmodulation of being (tashk\u012bk al-wuj\u016bd) with its illuminationist upgrade, the transcendental modulation of \nlight (tashk\u012bk al-n\u016br), to produce his signature doctrine of tashk\u012bk al-\u1e25arf: letters of light as uncreated, all-\ncreative matrix of the cosmos, gradually descending from the One in extramental, mental, spoken and finally \nwritten form. Far from being a peculiar intellectual rabbit trail of no enduring significance, I argue that Ibn \nTurka\u2019s lettrist metaphysics of light was embraced by subsequent thinkers in Iran as the most effective means \nof conceptualizing and celebrating Islamicate writerly culture; these include the famed philosophers Jal\u0101l al-\nD\u012bn Dav\u0101n\u012b (d. 908/1502) and M\u012br D\u0101m\u0101d (d. 1040/1630), founder of the so-called school of Isfahan. Nor was its \n\nOf Islamic Grammatology:\nIbn Turka\u2019s Lettrist Metaphysics of Light*\n\nMattheW Melvin-KouShKi\nUniversity of South Carolina\n\n(mmelvink@sc.edu)\n\n* My thanks to Mana Kia, Nicholas Harris, Gil Anidjar, Alireza Doostdar, Nicole Maskielle, Kathryn Edwards, \nJoshua Grace, Tom Lekan, Antoine Borrut and three anonymous reviewers for their helpful comments on a \ndraft of this article.", "start_char_idx": 43, "end_char_idx": 3074, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c214afe7-55ae-4d17-a91e-2d85194b15a4": {"__data__": {"id_": "c214afe7-55ae-4d17-a91e-2d85194b15a4", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9e32a6ed-d164-4c25-ab01-157aa64db888", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "b6f3a58ef65c0f1944a46d2560a683a92e0dbc1533ce6b98cee67a657f3f15cd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e5e11555-8c5d-40f3-acc5-c746a58fdb31", "node_type": "1", "metadata": {}, "hash": "c7b049374c513c531d2574173ea8304538ad8cc521fc828150b7f939da00d639", "class_name": "RelatedNodeInfo"}}, "text": "43  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\ninfluence limited to Aqquyunlu-Safavid philosophical circles; I further argue that Ibn Turka\u2019s system informed \nthe explosion of Persianate book culture more generally, and by extension Persianate visual culture, from the \nearly Timurid period onward. A telling example in this context is the emergence of the album preface as a \nnew genre of art history-theory in early Safavid Iran, a phenomenon that has been well feted and studied by \nart historians; but they have wholly elided high lettrism as the genre\u2019s most immediate philosophical context. \nThis principle may be extended to the Persian cosmopolis as a whole: two of the most seminal discourses on \nwriting developed in the Ottoman and Mughal contexts, by Ta\u015fk\u00f6pr\u00fcz\u0101de (d. 968/1561) and Ab\u016b l-Fa\u017cl \u02bfAll\u0101m\u012b \n(d. 1011/1602) respectively, are demonstrably Ibn Turkian.\n\nLike Derrida was to do half a millennium later, in sum, early modern Muslim lettrists rejected Plato\u2019s \nspeech-writing hierarchy; unlike Derrida, for whom writing can have no ontological edge, they put forward \na profoundly humanistic neopythagorean ontogrammatology as core of the philosophia perennis\u2014and that \nso trenchantly that it served to shape Islamicate intellectual and aesthetic culture alike for centuries. The \nmodern ideologues of East-West rupture notwithstanding, moreover, I propose this cosmology as a major \nnode of Islamo-Christianate cultural continuity even to the present.\n\n* * * *\n\nThe pen is the most powerful of talismans, and writing its [magical] product.1 \n \u2014Apollonius of Tyana\n\nThe one who will shine in the science of writing will shine like the sun.2\n\n[T]he science of writing\u2014grammatology\u2014shows signs of liberation all over the world, \nthanks to decisive efforts.3 \n \u2014Jacques Derrida\n\nIn the Phaedrus, Plato famously declared speech superior to writing, that bastard child of the soul.4 Yet he made this declaration in writing; and so it has reverberated to the present. This paradox expresses the central anxiety in cultures transitioning from \norality to literacy, in this case Greek: Does writing diminish our humanity\u2014or enhance \nit? Does it denature philosophic or moral authority\u2014or preserve it intact over time? Is \nnot the divine fiat lux eternally spoken, not written? More worryingly, once writing, that \nPandora\u2019s box, attains to cultural hegemony, can we ever again think or speak beyond \nits seductive strictures? Can there be any escape from logocentricity graphemically \nembodied? Certainly not, says Derrida, while diagnosing a terminal metaphysical distrust \nof writing in Western culture, from Plato to the present, and epitomized by Saussure\u2019s \nPlatonic damnation of writing as a perversion of speech, as tyranny.5 But Derrida upends \n\n1.  Al-qalam al-\u1e6dilasm al-akbar wa-l-kha\u1e6d\u1e6d nat\u012bjatu-hu. This line is attributed to Apollonius (Bal\u012bn\u0101s) in \nal-Taw\u1e25\u012bd\u012b\u2019s (d. 1414/1023) treatise on calligraphy (Rosenthal, \u201cAb\u016b \u1e24aiy\u0101n al-Taw\u1e25\u012bd\u012b on Penmanship,\u201d 25).\n\n2.  This ancient Egyptian description of a scribe, taken from the 1963 colloquium essay L\u2019\u00e9criture et la \npsychologie des peuples, opens Of Grammatology (3).\n\n3.  Ibid., 4.\n4.  The Works of Plato, tr. Jowett, 322-27.\n5.  It should here be borne in mind that a distrust of writing is common to ancient Greek, Zoroastrian and \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  44\n\nthis hoary hierarchy and bids us obey our perverting tyrant.", "start_char_idx": 3078, "end_char_idx": 6520, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e5e11555-8c5d-40f3-acc5-c746a58fdb31": {"__data__": {"id_": "e5e11555-8c5d-40f3-acc5-c746a58fdb31", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c214afe7-55ae-4d17-a91e-2d85194b15a4", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "97b12c4e9fa1513565d9fdb47bbf46cbe35e0d03d55ce518002f5dce68a0c42f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "993183d9-6737-495f-96bd-a2fcd409c9d5", "node_type": "1", "metadata": {}, "hash": "96662996e804782900cb1855d15708efc06fa84e66070c4d27e38c1ccf857347", "class_name": "RelatedNodeInfo"}}, "text": "For writing writes us; the \nworld is a litter of its hieroglyphs of light.6 \n\nWhat of Islamicate culture, then, half Western, heavily Hellenic, just as thoroughgoingly \nlogocentric, and reputedly even more phonocentric? Did it too fail to develop a \ngrammatology? \n\nThe answer, quite simply, is no: Derrida\u2019s diagnosis is inapplicable to Islam.7 As I argue, \ndespite the high degree of genetic continuity between Christianate and Islamicate cultures, \nMuslim scholars came to valorize writing over speech to a greater degree than many of \ntheir counterparts to the west, such that by the 9th Islamic century (15th century ce) a \nformalized neoplatonic-neopythagorean metaphysics of writing had become hegemonic \nfrom Anatolia to India\u2014precisely as printing was emerging in Renaissance Europe. Like \nDerrida, these thinkers inverted the semiotic hierarchy;8 unlike Derrida, they asserted \nwritten language to be superior to spoken both epistemologically and ontologically, \nuniversal in its reliance on the comprehensive faculty of vision: written letters as forms \nof light fully descended from the all-emanating One. The latter, in short, were hardly the \nforerunners of Derridean hyperstructuralism, yet propounded\u2014and that with remarkable \nsuccess across much of the early modern Afro-Eurasian ecumene\u2014a semiological physics-\nmetaphysics that may be styled hyperstructuralist with equal justice.9\n\nVedic and Rabbinic Jewish contexts\u2014in the latter two writing was even considered ritually impure (Zadeh, \n\u201cTouching and Ingesting,\u201d 462).\n\n6.  Derrida, Of Grammatology; idem, \u201cPlato\u2019s Pharmacy\u201d; Goody, The Power of the Written Tradition, \n111. Most significantly for the purposes of this study, for Derrida writing precedes being \u201cinsofar as writing \nconditions history and all genesis\u201d; hence his term arche-writing (Lawlor, \u201cEliminating Some Confusion,\u201d \n84). It must be emphasized, however, that his definition of writing, \u00e9criture, is far broader than the standard \nempirical one. As Geoffrey Bennington summarizes: \u201c[T]he concept of writing [for Derrida] exceeds and \ncomprehends that of language \u2026 Writing or text in Derrida\u2019s sense is not discourse or any other recognizable \ndetermination of language, but the beginning of the in-determination of language into the absolute generality \nof the trace-structure.\u201d As such, he is \u201cprimarily concerned to bring out the conditions of impossibility \nof any grammatology\u201d (\u201cEmbarrassing Ourselves,\u201d Los Angeles Review of Books, 20 March 2016 <https://\nlareviewofbooks.org/article/embarrassing-ourselves>).\n\n7.  To be clear: I invoke Derrida here as somewhat of a straw man; his project to fundamentally deconstruct \nWestern culture pointedly excludes Islam\u2014precisely because Western modernity itself depends on the \nrecasting of Islam as the eternal, oriental tout autre\u2014, and is not historiographical in the slightest. (His \nperplexing contention that Islam, like Judaism, is not logocentric\u2014a qualification he reserves for Christianity \nalone\u2014stems from his idiosyncratic definition of the term as referring to the essential independence \nof reason, logos, from linguistic mediation (Lawlor, \u201cEliminating Some Confusion,\u201d 79).) That proviso \nnotwithstanding, I conclude this study with an attempt to put Derrida in conversation with the Islamo-\nJudeo-Christian lettrist-kabbalist tradition, and particularly its Ibn Turkian formulation, of which his \ndeconstructionist project is curiously reminiscent. On the theme of Derrida and Islam see Almond, \u201cDerrida\u2019s \nIslam\u201d; Anidjar, Semites.\n\n8.  This similarity, of course, is merely terminological; Derrida \u201cdoes not wish to reverse a binary \nopposition\u201d between speech and writing, but to disappear that opposition altogether by redefining language, \nwhether written or spoken, as a necessary absence, a mark whose structure \u201chas the attributes often given to \nwriting\u201d (personal communication from Gil Anidjar).\n\n9.  Derrida\u2019s project has been variously described as poststructuralist, antistructuralist, ultrastructuralist \nand hyperstructuralist (see e.g.", "start_char_idx": 6521, "end_char_idx": 10580, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "993183d9-6737-495f-96bd-a2fcd409c9d5": {"__data__": {"id_": "993183d9-6737-495f-96bd-a2fcd409c9d5", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e5e11555-8c5d-40f3-acc5-c746a58fdb31", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "c413f4d3668ec31265fcfbcc93779d4855a7fa71ef4666eddadfcf67649093cb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "97cbbde5-20e0-4c13-b52b-2e2a56deb1cc", "node_type": "1", "metadata": {}, "hash": "7d71bab1cfbaef4242c2dcf16f17e953cb3a31fb2c88da0c4dab08de7ba9a856", "class_name": "RelatedNodeInfo"}}, "text": "Dosse, History of Structuralism, 2/17-31). The handle hyperstructuralist has \n\n\n\n45  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nA growing number of studies investigate the social and literary aspects of the \ndevelopment of Islamicate writerly culture during the \u201cclassical\u201d and \u201cpostclassical\u201d eras \nboth, though focusing almost exclusively on the arabophone Abbasid and Mamluk contexts, \nand art historians have thoroughly explored the physical and metaphysical ramifications \nof calligraphy as the Islamic art of arts. But the specific mechanics of this Islamicate \nmetaphysics of writing shaped by and shaping such social and aesthetic phenomena have \nyet to be schematized. The present article is a preliminary offering in this direction. For \nreasons of space I limit myself to a representative case study of one of the most influential \nmetaphysicians of writing in Islamic history, Ibn Turka of Isfahan, this as prompt to further \nresearch; examples could easily be multiplied. \n\nI introduce our thinker below. But first, some context: When did Islamicate writerly \nculture emerge and reach maturity? And why has its contemporary metaphysical \nframework been largely ignored in the literature to date?\n\nFrom Prophetic Orality to Encyclopedic Textuality\nFollowing in the footsteps of its Greek exemplar, burgeoning Arabic-Islamic culture, \n\ncentered in Abbasid Baghdad, underwent the transition from orality to literacy from the \n2nd/8th century onward; by the middle of the 3rd/9th century books had become a full-\nblown obsession.10 A technological revolution in papermaking and the concurrent Abbasid \ntranslation movement together gave visual form to an Arabic philosophia perennis, the \nsurviving, recorded wisdom of the Greek, Egyptian, Hebrew, Persian and Indian ancients.11 \nAt the same time, many scholarly exponents of this new, synthetic Arabic-Islamic culture, \npredicated in the first place on the explicitly oral revelation that is the Quran and the \nvaster corpus of Hadith, resisted this seachange, continuing to assert the superiority of \nspeech over writing in all matters doctrinal and legal, and by extension grammatical, \nmedical and philosophical\u2014presuming, that is, in increasingly anachronistic fashion, a \nstrict and permanent equivalency between Arabic-Islamic culture and oral isn\u0101d culture.12 \nAs Gregor Schoeler observes:\n\n[I]n Islam in particular, scholars upheld the idea\u2014or sustained the fiction\u2014that \nwriting should have an auxiliary function at most in the transmission of learning \n(and in establishing legally valid proof). Until the time in which literary books as we  \n\nsimilarly been applied to Lacanian psychoanalytical theory.\n10.  The famed bibliomaniac and litterateur al-J\u0101\u1e25i\u1e93 is here a case in point; see e.g. Montgomery, Al-J\u0101\u1e25i\u1e93, 4. \n\nOn the burgeoning of Abbasid writerly culture more generally see Toorawa, Ibn Ab\u012b \u1e6c\u0101hir \u1e6cayf\u016br.\n11.  The authoritative study here is Gutas, Greek Thought, Arabic Culture. Saliba has proposed an earlier \n\nbeginning to the translation movement, i.e., in the Umayyad period (Islamic Science, 27-72); whether or not \nhis argument holds, the importance of writing already under the Umayyads has likely been underestimated \n(my thanks to Antoine Borrut for this observation).\n\n12.  Hirschler, The Written Word, 11. On legal debates over the materiality of the Quran as text\u2014including \nits magical-medical and talismanic applications from the 2nd/8th century onward\u2014see Zadeh, \u201cTouching and \nIngesting.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  46\n\nknow them emerged, and even beyond that time, the true transmission of knowledge \nremained oral, from person to person\u2014at least in theory.13\n\nBut as sociocultural realities change, so must theory.", "start_char_idx": 10581, "end_char_idx": 14339, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "97cbbde5-20e0-4c13-b52b-2e2a56deb1cc": {"__data__": {"id_": "97cbbde5-20e0-4c13-b52b-2e2a56deb1cc", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "993183d9-6737-495f-96bd-a2fcd409c9d5", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "85c5f9e69c9d441e1216c246d7d388b856a9d2590764e26e5093abe0c50f134a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d3ffedaf-6737-497b-9a91-7979ed7a2235", "node_type": "1", "metadata": {}, "hash": "0305c664a84dc7c47eec0d8dc76d2b4b95077189ff123a177166c1aa88ff1fe2", "class_name": "RelatedNodeInfo"}}, "text": "Social historians have shown that \nthe initial explosion of writerly culture in the Abbasid caliphate in particular only gained \nin intensity and scope in the arabophone west with the rise of the Ayyubid and then \nMamluk Sultanate, such that the heart of the Arabic cosmopolis shifted definitively from \nIraq to Egypt and Syria.14 Most notably, during the transformative 7th/13th and 8th/14th \ncenturies, which saw the mass immigration of Maghribi and Mashriqi scholars alike in \nthe face of invasion and plague, Mamluk Cairo and Damascus emerged as Islamdom\u2019s \nintellectual center of gravity, which had theretofore been in Iran; the Mongol conquest \non the one hand and the Reconquista and general political turbulence on the other forced \na mixing of eastern and western intellectual traditions that had been developing semi-\nindependently for centuries.15 This Arabo-Persian synthesis in turn generated an Islamic \ncultural florescence more explicitly and thoroughgoingly textual than any that had \npreceded it: the age of encyclopedism had begun.16 \n\nIt is hardly surprising, then, that the encyclopedic classifications of the sciences (sg. \nta\u1e63n\u012bf al-\u02bful\u016bm) produced during this period testify precisely to this definitive triumph of \nwriting over speech as preeminent vehicle of scholarly authority in Islamic culture. That \nis, while the fictitiousness of writing\u2019s status in Arabic letters as mere auxiliary to speech \nhad become patent long before, encyclopedists did not begin to assert its superiority to \n\n13.  Schoeler, The Oral and the Written, 85; see also Cook, \u201cThe Opponents of the Writing of Tradition\u201d; \nMacDonald, \u201cLiteracy in an Oral Environment.\u201d The theory, or fiction, of speech\u2019s superiority to writing \nbecame increasingly and clearly rhetorical from an early period. Shi\u02bfi hadith specialists, for instance, were \nprivileging written elements in collected traditions and wisdom sayings already in the 2nd/8th century \n(see Crow, \u201cThe Role of al-\u02bfAql\u201d). It should be noted that Europeanists have investigated this theme at much \ngreater length; see e.g. Patrick Geary, \u201cOblivion between Orality and Textuality.\u201d (My thanks to Antoine Borrut \nand an anonymous reviewer for the latter references.)\n\n14.  Hirschler\u2019s The Written Word is the definitive study on the Mamluk context; and see now his Medieval \nDamascus. On Arabic book culture more generally see e.g. Rosenthal, Muslim Scholarship; Pedersen, The \nArabic Book; Bloom, Paper before Print; Leder, \u201cSpoken Word and Written Text\u201d; Atiyeh, ed., The Book in the \nIslamic World; Schoeler, The Genesis of Literature in Islam; G\u00fcnther, \u201cPraise the Book!\u201d; and see now the two \nvolumes of Intellectual History of the Islamicate World (4/1-2 (2016) and 5/1 (2017)), edited by Maribel Fierro, \nSabine Schmidtke and Sarah Stroumsa, dedicated to Islamicate book cultures, from the Fatimids and the Cairo \nGeniza to 18th-century China and 20th-century Egypt.\n\n15.  It should be noted that this larger process was first set in motion by a 4th-5th/10th-11th-century \nclimate change event. As Richard Bulliet has shown (Cotton, Climate, and Camels), the Big Chill wrecked the \ncotton industry in Iran (a primary basis of the ulama\u2019s wealth), creating a diaspora of persophone scholars\u2014\nwhence the vast Persian cosmopolis; it also precipitated the epochal mass Turkish migration south- and \nwestward. Both developments transformed the face and sociopolitical structure of Islamicate civilization \nand eventually shifted its cultural center of gravity back to the eastern Mediterranean, where it remained \nuntil the rise of the great Turko-Mongol Perso-Islamic empires of the early modern era. Ibn Turka is here \nrepresentative: like a host of his fellow persophone elites, the Isfahani scholar completed his education\u2014and \nwas transformed into a lettrist\u2014in Mamluk Cairo.\n\n16.", "start_char_idx": 14340, "end_char_idx": 18182, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d3ffedaf-6737-497b-9a91-7979ed7a2235": {"__data__": {"id_": "d3ffedaf-6737-497b-9a91-7979ed7a2235", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "97cbbde5-20e0-4c13-b52b-2e2a56deb1cc", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "3d973000581104968ec294c25c19498fd8b6bd473c9e225362ee11f2a9a1203e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac08a4f7-280b-4190-a114-a636a6ff26ae", "node_type": "1", "metadata": {}, "hash": "5a35adb2751f15864cdcc83d40f09bf9b5d71708b05d109a1dff9f208ab3aafd", "class_name": "RelatedNodeInfo"}}, "text": "16.  See Hirschler, The Written Word, 19; Muhanna, \u201cEncyclop\u00e6dism in the Maml\u016bk Period\u201d; idem, \n\u201cEncyclopaedias, Arabic,\u201d EI3; Gardiner, \u201cEsotericism,\u201d 276.\n\n\n\n47  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nspeech categorically until the 8th/14th century. Ibn al-Akf\u0101n\u012b (d. 749/1348), for instance, \nsuccinctly asserts in the first section of his Guidance for Seekers of the Sublimest of Goals \n(Irsh\u0101d al-Q\u0101\u1e63id il\u0101 Asn\u0101 l-Maq\u0101\u1e63id), an immensely influential Arabic instance of the genre \nthat served as model for the subsequent Mamluk-Ottoman encyclopedic tradition:\n\nThe benefit [of writing (kit\u0101ba)] is manifest; for this science, together with [the \nscience of reading (qir\u0101\u02bea)], is trained on a single purpose: to provide knowledge of \nhow writing signifies speech. Know that all things that can be known can only be \nmade known in three ways: by gesturing (ish\u0101ra), speaking (laf\u1e93) or writing (kha\u1e6d\u1e6d). \nThe first requires one to be directly witnessed [by the addressee]; the second requires \nthe addresse\u2019s physical presence and their ability to hear; but writing requires \nnothing, for it is the most universal and the most excellent [form of communication], \nand the only one exclusive to humankind.17\n\nThough he declined to elaborate, the Cairene physician-alchemist could not be clearer \nin his verdict: writing not only far outstrips speech in practical terms (a principle that \nhad been held since the High Abbasid period), but is also the only means whereby we can \nrealize our humanity.18 \n\nNor are such assertions of humanistic textual universalism exclusive to the Mamluk \nArabic tradition; contemporary Persian encyclopedists take the same point further. \nMost notable among them is Shams al-D\u012bn Mu\u1e25ammad \u0100mul\u012b (d. after 787/1352), Ibn \nal-Akf\u0101n\u012b\u2019s cognate in Ilkhanid Iran, who proposes in his equally influential and far \nmore comprehensive Jewels of Sciences Delightful to Behold (Naf\u0101yis al-Fun\u016bn f\u012b \u02bfAr\u0101yis \nal-\u02bfUy\u016bn) a wholesale epistemological restructuring of the religious and rational sciences\u2014\none in which writing alone stands as the foundation of the edifice of human knowledge.19 \nLike Ibn al-Akf\u0101n\u012b, he devotes the first section of his encyclopedia to the literary sciences \n\n17.  Irsh\u0101d al-Q\u0101\u1e63id, 26-27. On this encyclopedia see Witkam, \u201cIbn al-Akf\u0101n\u012b.\u201d In the K. al-\u1e24ayaw\u0101n (1/33-\n34), al-J\u0101\u1e25i\u1e93 identifies four modes of communication\u2014speech (laf\u1e93), writing (kha\u1e6d\u1e6d), gesturing (ish\u0101ra) and \nfinger counting (\u02bfaqd)\u2014, and notes that some authorities count five.\n\n18.  Al-J\u0101\u1e25i\u1e93\u2019s famous section in his K. al-\u1e24ayaw\u0101n in praise of books suggests the same humanistic \nconclusion, although it is not stated so clearly or succinctly; see Montgomery, Al-J\u0101\u1e25i\u1e93. But as he rhetorically \nasks: \u2018What could be of greater benefit, or a more assiduous helper, than writing?\u2019 (K. al-\u1e24ayaw\u0101n, 1/48). \nSimilarly, Ab\u016b Ray\u1e25\u0101n B\u012br\u016bn\u012b (d. after 442/1050) opens his celebrated Ta\u1e25q\u012bq M\u0101 li-l-Hind with praise for \nwriting that is yet tellingly qualified (1): \n\nTruly has it been said: second-hand reporting cannot compare to direct observation (laysa l-khabar \nka-l-\u02bfiy\u0101n).", "start_char_idx": 18179, "end_char_idx": 21274, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac08a4f7-280b-4190-a114-a636a6ff26ae": {"__data__": {"id_": "ac08a4f7-280b-4190-a114-a636a6ff26ae", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d3ffedaf-6737-497b-9a91-7979ed7a2235", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "c68789a8bf3d58243496e5fd2d8144286703623040cd9e784d290dbabf35972a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "debab4c2-0f30-4663-9fa0-5df5918f4dca", "node_type": "1", "metadata": {}, "hash": "b0b99dded717884eba10a8ef4f00fe8b1526aad21b27e2e52d5844224897ee4f", "class_name": "RelatedNodeInfo"}}, "text": "For observation entails the immediate perception by the eye of the observer of that \nobserved in a single moment and place. But were reporting not subject to the buffetings of ill \ncircumstance, its virtue would exceed that of observation; for the latter is restricted to the moment \nof perception, and cannot extend to other moments in time, whereas reporting encompasses all \nmoments equally, whether those past or future, and indeed all that exists and does not exist. And \nwriting (kit\u0101ba) might almost (yak\u0101du) be [judged] the noblest of all types of reporting: for how \ncould we learn of the histories of nations (akhb\u0101r al-umam) were it not for the pen, whose traces \nperpetually endure?\n\n19.  On the Naf\u0101yis al-Fun\u016bn and its status as model for most subsequent Persian encyclopedias see Vesel, \nLes encyclopedies persanes, 38-41; Melvin-Koushki, \u201cPowers of One.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  48\n\n(\u02bful\u016bm-i adab\u012b); unlike his Egyptian peer, however, who despite his valorization of writing \ndoes not give it explicit pride of place in this section,20 \u0100mul\u012b formally classifies it as the \nfirst of his 15 literary arts (fann)\u2014he is the first encyclopedist in the Islamicate tradition \nas a whole to do so21\u2014and argues for writing\u2019s epistemological supremacy with proofs both \ntraditional and rational. Given its status as watershed Persian statement on this theme, I \ntranslate the relevant passage in full:\n\nThe first art of the first discourse of the first section of this book, Jewels of Sciences \nDelightful to Behold, is the science of writing (\u02bfilm-i kha\u1e6d\u1e6d), meaning the knowledge \nof graphically representing utterances with the letters of the alphabet, the manner \nof their construction and the conditions that pertain thereto. This is a craft \nmost esteemed and a science most instructive; through it beauty and elegance is \nperennially achieved, and all hold it in the highest respect. In every place it presents \nitself boldly; for every group it is the keeper of secrets. It is always the engine of \nfame and honor; the tyrannical cannot overmaster it. It is recognized in all lands \nand leaves its imprint on every edifice. Indeed, the magnitude of its excellence is \nepitomized by the declaration of the Lord of Lords, His Names be sanctified, in His \nrevelation most true: N. And by the Pen, and what they inscribe (Q 68:1). And again: \nRecite: And your Lord is Most Generous, Who taught by the Pen, taught man what he \nknew not (Q 96:3-5).\n    The Pen that produced the Book suffices for all honor\n    to the end of time: for God has sworn by the Pen.\n\nSaid [\u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib] (upon him be peace): \u201cWrite beautifully, for it is a source \nof provision.\u201d22 And said a certain sage: \u201cWriting is a form of spiritual geometry \n(al-kha\u1e6d\u1e6d handasa r\u016b\u1e25\u0101niyya) manifested by means of a physical instrument.\u201d23 It \nhas also been described as \u201cthe breeder of thought, the lamp of remembrance, the \nlanguage of distance, the life of the seeker of knowledge.\u201d J\u0101\u1e25i\u1e93 declared: \u201cWriting \nis the hand\u2019s tongue, the mind\u2019s emissary, the repository of secrets, the exposer of \nreports, the rememberer of achievements past.\u201d24 It has further been said: \u201cWriting is \nblack to sight but white to insight.\u201d25 Again: \u201cExcellent speech recorded in beautiful \n\n20.", "start_char_idx": 21275, "end_char_idx": 24566, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "debab4c2-0f30-4663-9fa0-5df5918f4dca": {"__data__": {"id_": "debab4c2-0f30-4663-9fa0-5df5918f4dca", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac08a4f7-280b-4190-a114-a636a6ff26ae", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "aacc9474aa028f8999c5927fe6c1d4309177ceddffa9aa0740cb8a954759999d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1a6cd336-3771-43a9-8851-dd6463cf1c7f", "node_type": "1", "metadata": {}, "hash": "2bbf570296b360743da8b191db981554e4579b2d81e0d3675f74ab9af0b80860", "class_name": "RelatedNodeInfo"}}, "text": "Under the rubric of \u02bfilm al-adab Ibn al-Akf\u0101n\u012b gives equal treatment to speech and writing as vehicles \nof communication, with emphasis on poetry and rhetoric, treating sequentially of lugha, ta\u1e63r\u012bf, ma\u02bf\u0101n\u012b, bay\u0101n, \nbad\u012b\u02bf,\u02bfar\u016b\u1e0d, qaw\u0101f\u012b, na\u1e25w, qaw\u0101n\u012bn al-kit\u0101ba, qaw\u0101n\u012bn al-qir\u0101\u02bea and man\u1e6diq (Irsh\u0101d al-Q\u0101\u1e63id, 22-29). \n\n21.  See Vesel, Les encyclopedies persanes.\n22.  \u02bfAlay-kum bi-\u1e25usn al-kha\u1e6d\u1e6d fa-inna-hu min maf\u0101t\u012b\u1e25 al-rizq. This and many of the following dicta in \n\npraise of writing are also found in, for example, Ab\u016b \u1e24ayy\u0101n al-Taw\u1e25\u012bd\u012b\u2019s treatise on the subject, translated \nand transcribed in Rosenthal, \u201cAb\u016b \u1e24aiy\u0101n al-Taw\u1e25\u012bd\u012b.\u201d\n\n23.  Al-Taw\u1e25\u012bd\u012b attributes this statement to Euclid (ibid., 15/25 no. 56): al-kha\u1e6d\u1e6d handasa r\u016b\u1e25\u0101niyya \u1e93aharat \nbi-\u0101la jasadiyya.\n\n24.  This sentence is not present in modern editions of the K. al-\u1e24ayaw\u0101n, suggesting it as a later addition.\n25.  Al-Taw\u1e25\u012bd\u012b attributes this statement to one H\u0101shim b. S\u0101lim (Rosenthal, \u201cAb\u016b \u1e24aiy\u0101n al-Taw\u1e25\u012bd\u012b,\u201d 13 \n\nno. 42).\n\n\n\n49  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nwriting is delightful to the eye, sweet to the heart and fragrant to the spirit.\u201d [In \nsum], it is [universally] held that writing is superior to speech: for writing, unlike \nspeech, profits those near and those far alike.26\n\nScholars disagree as to who invented writing. Some are of the opinion that when \nthe Real Most High taught Adam all the names (Q 2:31)\u2014that is, taught Adam (upon \nhim and our Prophet be peace) the names of every thing and the virtues of each\u2014he \nalso taught him about the virtues of the pen, and Adam then communicated this to \nSeth, who invented writing. Other scholars cite the saying The first to write (kha\u1e6d\u1e6da) \nand sew (kh\u0101\u1e6da) was Enoch (Idr\u012bs) to argue in favor of Enoch\u2019s (upon him and our \nProphet be peace) status as the inventor of writing (and sewing).  \n     It is also transmitted from \u02bfUrwa b. al-Zubayr and \u02bfAbd All\u0101h b. \u02bfAmr al-\u02bf\u0100\u1e63 that \nAdam, a hundred years before his death, assigned a language to each of his children \n[and their offspring] as a separate group; [to this end], he inscribed on a mass of \nsmall sheets like rosepetals the script appropriate to each language and its basic \nrules, then baked them [for preservation]. But the sheet for the Arabic language was \nlost in Noah\u2019s Flood, and its people forgot how to write and speak it until the time \nof Ishmael (upon him be peace). Ishmael, having made his home in Mecca and there \nacceded to the honor of prophethood, dreamed one night that a treasure was buried \non Ab\u016b Qubays mountain [outside the city]; on the morrow he therefore arose and \nwalked around that mountain, searching it assiduously until he discovered the sheet. \nBut because it was tall and wide and filled with strange markings, he was greatly \nconfused. He therefore called out: \u201cO God!", "start_char_idx": 24568, "end_char_idx": 27386, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1a6cd336-3771-43a9-8851-dd6463cf1c7f": {"__data__": {"id_": "1a6cd336-3771-43a9-8851-dd6463cf1c7f", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "debab4c2-0f30-4663-9fa0-5df5918f4dca", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "c1b82b09107902304e72971db169e8c25576bacae16d6b99513c737abff3317f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "63fcbc82-b740-4880-bcdd-c450076f3c2d", "node_type": "1", "metadata": {}, "hash": "2fbcacb9974e4314414a9410287b0504327711602957203099b1fa9241dffe6b", "class_name": "RelatedNodeInfo"}}, "text": "He therefore called out: \u201cO God! Teach me its secret!\u201d The Real Most High \naccordingly sent to him Gabriel (upon him be peace) to provide instruction in the \nmatter; and so Ishmael came to know the Arabic language and its script. \u02bfAbd All\u0101h \n\u02bfAbb\u0101s\u012b (God be pleased with him) has similarly transmitted that the first person to \nestablish Arabic and its script was Ishmael.  \n     It is transmitted from [Hish\u0101m] Kalb\u012b, however, that [Arabic] writing had three \ninventors: Mar\u0101mir b. Marra [or Marwa], Aslam b. Sidra and \u02bf\u0100mir b. Jadhra.27 \nThe first invented the letterforms; the second invented their conjunctions and \nseparations; the third invented their diacritical points.  \n     Still others hold that members of the \u1e6casm clan invented Arabic writing; they \nwere the rulers of Midian during the lifetime of Seth (upon him and our Prophet be \npeace). Their kings were [six], named as follows: Abjad (ABJD), Hawwaz (HWZ), \u1e24u\u1e6d\u1e6d\u012b \n(\u1e24\u1e6cY), Kalman (KLMN), Sa\u02bffa\u1e63 (S\u02bfF\u1e62) and Qarshat (QRShT). They put these names \ninto graphic form, and to them added two further constructions from the remaining \nletters, termed auxiliary: Thakhadh (ThKhDh) and \u1e0ca\u1e93agh (\u1e0c\u1e92Gh).28 [For his part], \nAb\u016b Ja\u02bffar \u1e6cabar\u012b transmitted from Zayd b. Arqam and \u017ba\u1e25\u1e25\u0101k that these six are \nrather the names of the six days of creation wherein the Real Most High created the \n\n26.  Cf. ibid., 11 no. 27, where the same principle is attributed to one Ibn al-Taw\u02beam.\n27.  Cf. Ibn al-Nad\u012bm, al-Fihrist, 12, where slightly different versions of these names are given.\n28.  I.e., the original 22 Hebrew letters plus six additional Arabic ones. The same is report is transmitted in \n\nIbn al-Nad\u012bm, al-Fihrist, 11.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  50\n\nheavens and the earth\u2014hence the fact that all instruction must needs begin with the \nABCs (Ab\u016b J\u0101d). \n     Of all the well-known scripts, including Arabic, Greek, Uyghur, Indian and Chinese, \nthe Arabic script is the loveliest and most elegant; [the techniques] whereby it is \nrefined and beautified are firmly established. In former days, the standard script \namong the Arabs was the Ma\u02bfqil\u012b script, after which the Kufic script was developed. \nAs for the type that is now most common, some say Ibn Muqla developed it; others \ncredit [\u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib], Commander of the Faithful. The latter say [in this regard] \nthat when [\u02bfAl\u012b] was teaching \u02bfAbd All\u0101h b.", "start_char_idx": 27354, "end_char_idx": 29752, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "63fcbc82-b740-4880-bcdd-c450076f3c2d": {"__data__": {"id_": "63fcbc82-b740-4880-bcdd-c450076f3c2d", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1a6cd336-3771-43a9-8851-dd6463cf1c7f", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "aee9055d6c045e282e00fe933c52713f645c5c3cdb8f17a1a57f34e98c09f9f0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3af214a8-7dcb-4bbc-b13b-d5ae9c251dd5", "node_type": "1", "metadata": {}, "hash": "be2cb496a75f22a1bbcfc2b195b7f1fb852a7584d198f30e04b6c257607cb6a9", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbb\u0101s [how to write] he instructed him: \n\u201c\u02bfAbd All\u0101h, widen the space between each line, bring the letters close together, \npreserve the correspondence between their forms and give each letter its due.\u201d29 \nThereafter a group of those who strove to further refine this craft, including \nIbn Baww\u0101b and others, created a diverse range of calligraphic styles, including \nmu\u1e25aqqaq, thuluth, naskh, riq\u0101\u02bf, \u02bfuh\u016bd, tawq\u012b\u02bf, ta\u02bfl\u012bq, ray\u1e25\u0101n\u012b, mansh\u016br, mudawwar, \n\u1e6d\u016bm\u0101r, musalsal, muthann\u0101, ghub\u0101r, hab\u0101\u02be, and so on.30\n\nThis celebration of writing draws heavily on Abbasid bibliophilic precedent, al-J\u0101\u1e25i\u1e93 \n(d. 255/869) and Ibn al-Nad\u012bm (d. 380/990) in particular, including in the first place its \nvalorization of textuality over orality. But \u0100mul\u012b\u2019s case for an Islamic textual universalism \ngoes beyond earlier formulations to fully textualize revelation itself; and textualized \nrevelation as a perpetual historical process in turn constitutes the genesis and basis \nfor a sacralized, universal intellectual history: the philosophia perennis. Writing is the \nprimordial prophetic act; men are to wield pens as God wields the Pen. Literacy, that is, is \nhere elevated to a sacred calling, and writing to a metaphysical category. It is an embodied \nspiritual geometry, says the sage\u2014and so an aperture onto supernal realities. \n\nIn short, encyclopedists like Ibn al-Akf\u0101n\u012b and Shams al-D\u012bn \u0100mul\u012b are far past the \norality-textuality tension that defined early Islamicate scholarship; by the mid-8th/14th \ncentury writerly culture reigned supreme in Mamluk Egypt and Ilkhanid Iran alike.31 This \ndid not entail the obsolescence of oral methods of transmitting knowledge, to be sure, \nespecially in the context of education or with respect to disciplines more esoteric or elite; \nbut the epistemological hierarchy that prevailed in the first centuries of Islam was now \ninverted: textuality had become primary and orality auxiliary\u2014the preferred mode, at least \nostensibly, for keeping secrets.32 \n\n29.  Al-Taw\u1e25\u012bd\u012b gives a different version of this saying (Rosenthal, \u201cAb\u016b \u1e24aiy\u0101n al-Taw\u1e25\u012bd\u012b,\u201d 18-19 no. 88).\n30.  Naf\u0101yis al-Fun\u016bn, 1/22-24. For similar treatments see Roxburgh, Prefacing the Image, 112 n. 113.\n31.  Symptomatic of this definitive textual turn is the fact that early legal debates over the medical and \n\nmagical potencies of the quranic text and their application as part of Prophetic medicine (al-\u1e6dibb al-nabaw\u012b)\u2014\npractices strongly favored, for example, by Ab\u016b \u02bfUbayd b. Sall\u0101m (d. 223/838) in his Fa\u1e0d\u0101\u02beil al-Qur\u02be\u0101n, but just \nas strongly rejected by contemporary scholars\u2014finally gave way to a consensus in favor of such practices \nin the 7th/13th and 8th/14th centuries, exemplified by jurists like al-Nawaw\u012b (d. 676/1277) and Ibn Qayyim \nal-Jawziyya (d. 751/1350) (Zadeh, \u201cTouching and Ingesting,\u201d 465-66).\n\n32.  Works on the occult sciences serve as the best index of this epistemological textuality-orality \ninversion. Even during the great florescence of occultism that swept the Islamicate heartlands from the late \n8th/14th century onward, whereby the production and copying of occult-scientific texts was increasingly", "start_char_idx": 29753, "end_char_idx": 32886, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3af214a8-7dcb-4bbc-b13b-d5ae9c251dd5": {"__data__": {"id_": "3af214a8-7dcb-4bbc-b13b-d5ae9c251dd5", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "63fcbc82-b740-4880-bcdd-c450076f3c2d", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "85ba9835f330dcd2f23347ee5380f604d47428f1c3fcb2a754595d299068997d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ec46a580-7d7b-4716-ac6d-2788ea4120f1", "node_type": "1", "metadata": {}, "hash": "ab4a52abf658a82b96c7ed9b2b3b53ccea0fcfda7f5927cb98447bb5da3a410e", "class_name": "RelatedNodeInfo"}}, "text": "51  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nAs a majority of scholars now recognize, the so-called postclassical era (a polemical \nmisnomer) was in no way one of cultural decadence and stagnation, but rather scene to \na remarkable cultural florescence, one intensely textual in orientation; book production \nmassively increased and new commentarial practices and arts of the book were born.33 The \nsheer mass of surviving texts\u2014at least 90% of them unpublished and still more unstudied\u2014\nis indeed overwhelming;34 previous generations of orientalists, perpetuating colonialist \ndeclinism, accordingly found it more convenient to dismiss \u201cpostclassical\u201d Islamicate \nintellectual and cultural history out of hand as derivative, baroque and sterile than to \nrisk drowning in that immense textual ocean.35 Over the last decades, however, specialists \nhave begun the rehabilitation process on many fronts, from philosophy, poetry, painting \nand law on the one hand to political and social history on the other, such that some now \nidentify the post-Mongol era not simply as one of equal brilliance to the formative high \ncaliphal period but indeed as the era of Islam\u2019s greatest cultural, political and economic \nflourishing, its apogee of henological imperial-intellectual universalism. The studies cited \n \n\nheavily patronized by ruling and scholarly elites, such texts still feature the formulaic injunctions against \nrevealing their contents to the unworthy, lest powerful techniques fall into the wrong hands and cause \nthe breakdown of society, that had long been standard; yet the burgeoning of an occultist writerly culture \nwould seem to render the traditional preference for oral transmission obsolete. As Noah Gardiner has \nshown (\u201cEsotericism in a Manuscript Culture,\u201d 78-160), books themselves became teaching and initiatic \ninstruments within the \u201cesotericist reading communities\u201d that coalesced around the letter-magical writings \nof A\u1e25mad al-B\u016bn\u012b (on whom see below) in Mamluk Egypt during the 7th/13th century; in this context, the \nprimary technique for keeping secret the occultist lore the sufi mage divulged in his works was no longer \noral transmission, but rather intertextuality. That is to say, his reliance on tabd\u012bd al-\u02bfilm, the \u2018dispersion \nof knowledge,\u2019 whereby the keys to understanding any individual work were scattered across his corpus as \na whole, rendered mere possession of a single B\u016bnian text by the uninitiated an insufficient condition for \nmastering its contents. Rather, it was only through membership in an esotericist reading community that had \naccess to and mastery of the corpus that one could understand each of its components.\n\nBy the 9th/15th century, then, when books emerged in Mamluk-Timurid society as \u201cstandalone sources \nof knowledge\u201d (159) and the de-esotericization of occultism was rampant, it was precisely intertextuality, \nnot orality, that served as the primary means of keeping occultist secrets for the protection of society. On \nthis orality-textuality tension in Shi\u02bfism see Dakake, \u201cHiding in Plain Sight\u201d; on the same in Jewish kabbalah \nsee Halbertal, Concealment and Revelation; Wolfson, \u201cBeyond the Spoken Word.\u201d\n\n33.  On the illegitimacy of the term \u201cpostclassical\u201d in an Islamicate context see e.g. Bauer, \u201cIn Search of \n\u2018Post-Classical Literature\u2019\u201d; on the later Islamicate commentary culture see e.g. Ingalls, \u201cSubtle Innovation,\u201d \n1-31.\n\n34.  Estimates of the current number of surviving Arabic manuscripts only (to say nothing of Persian or \nTurkish) range from 600,000 to several million\u2014these, of course, representing a small fraction of what was \noriginally produced (Gardiner, \u201cEsotericism,\u201d 17). The first estimate is far too low, moreover; until recently \nalmost 400,000 manuscripts were preserved in Timbuktu alone.\n\n35.  Fuat Sezgin (b. 1924) is here representative.", "start_char_idx": 32891, "end_char_idx": 36755, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ec46a580-7d7b-4716-ac6d-2788ea4120f1": {"__data__": {"id_": "ec46a580-7d7b-4716-ac6d-2788ea4120f1", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3af214a8-7dcb-4bbc-b13b-d5ae9c251dd5", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "9d42b30ed9e4a0e94d733a7621f071e100176ae77b6b68845fe10ac884a03312", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "77b1031e-7932-4828-9f61-67291d6e3c12", "node_type": "1", "metadata": {}, "hash": "52564c92660d849b44a4e5976e9126e50013c52931bb2c58c84443aebe408b8d", "class_name": "RelatedNodeInfo"}}, "text": "35.  Fuat Sezgin (b. 1924) is here representative. His magisterial Geschichte des arabischen Schrifttums \n(1967- ) is not merely positivist in approach, but blatantly triumphalist, eurocentric and whiggish, and \npointedly excises what he deems the religio-intellectual cancer that is occultism by acknowledging only the \nachievements of valiant Muslim thinkers laboring to preserve \u201creal\u201d science\u2014Greek, not eastern (Persian \nand Indian), and certainly not occult; thus only was Arabic science able to transmit the torch of the classical \nGreek heritage to Europe, subsiding into irrelevance after 430/1038 (for further examples see Lemay, \u201cL\u2019Islam \nhistorique\u201d). \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  52\n\nabove on the explosion of writerly culture in the Arabic heartlands during the Middle \nPeriod are here cases in point.36 \n\nYet there persists in the literature that peculiarly modern penchant for divorcing \nsociopolitical currents from their intellectual-spiritual contexts and vice versa, a reflexive \ninsistence on decoupling manifest from occult, \u1e93\u0101hir from b\u0101\u1e6din\u2014a strategy that does great \nviolence to our sources and renders the worldview of our historical actors illegible.37 This \nproblem is most acute precisely with respect to the period 1200-1900, and to disciplines \nnow considered intellectually illegitimate, including in the first place the occult sciences \nthemselves; the intellectual and social history of mainstream, heavily patronized, natural-\nmathematical disciplines like astrology, alchemy or geomancy has yet to be written.38 \nNeedless to say, such scholarly vivisectionism but perpetuates the Enlightenment- and \nespecially Victorian-era attempt to separate out \u201cscience,\u201d \u201cmagic\u201d and \u201creligion\u201d as \ndistinct categories, this in order to valorize the first, damn the second, quarantine the third \n\n36.  While \u201cMiddle Period\u201d is much preferable to \u201cmedieval,\u201d the eurocentric adjective most frequently \nused in the literature for post-1100 Islamicate developments, its implication as to the \u201cpostclassicalness\u201d of \nphenomena so described makes it problematic. Nevertheless, I use it here for the sake of convenience, while \nholding that alternate periodizations like \u201cHigh Persianate,\u201d spanning the 8th/14th century to the 13th/19th \nand in some regions the 14th/20th, are more neutral and appropriate for the post-Mongol context (for a \ndiscussion of this term see Melvin-Koushki and Pickett, \u201cMobilizing Magic\u201d).\n\n37.  Shahzad Bashir\u2019s recent Sufi Bodies, for instance, exemplifies the analytical benefits that accrue from \nrecoupling \u1e93\u0101hir to b\u0101\u1e6din in the study of Islamicate societies. On this theme more generally see now Shahab \nAhmed\u2019s posthumous masterpiece, What Is Islam?, which argues for contradiction and ambiguity as primary \nstructuring principles of Islamicate civilization, and especially its Persianate or Balkans-to-Bengal subset; and \nMana Kia\u2019s forthcoming Sensibilities of Belonging: Transregional Persianate Community before Nationalism.\n\n38.  The standard Arabic term for the occult sciences more generally, including astrology (a\u1e25k\u0101m \nal-nuj\u016bm), alchemy (k\u012bmiy\u0101) and a variety of magical and divinatory techniques, is \u02bful\u016bm ghar\u012bba, meaning \nthose sciences that are unusual, rare or difficult, i.e., elite; less frequently used terms are \u02bful\u016bm khafiyya \nand \u02bful\u016bm gh\u0101mi\u1e0da, sciences that are hidden or occult. These terms are routinely used in classifications of \nthe sciences, biographical dictionaries, chronicles, etc. Its 19th-century European flavor notwithstanding, \nthe term \u201coccultism\u201d is used here simply to denote a scholarly preoccupation with one or more of the \noccult sciences as discrete natural-philosophical or mathematical disciplines. Occultism is thus to be strictly \ndistinguished from sufism and esotericism, for all that scholars from Corbin onward have habitually and \nperniciously disappeared the former into the latter.", "start_char_idx": 36705, "end_char_idx": 40628, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "77b1031e-7932-4828-9f61-67291d6e3c12": {"__data__": {"id_": "77b1031e-7932-4828-9f61-67291d6e3c12", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ec46a580-7d7b-4716-ac6d-2788ea4120f1", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "1d33325423b66f056fee4e1f6cf298b99ebfdaa5bf57b09caa60ec7f8a0fbb59", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fd1768f2-4550-4249-b7b5-6b1ecba089e4", "node_type": "1", "metadata": {}, "hash": "373d00b1e6ae13e16fccefeeb4b3d980ee483ea5ff961d81565fa1842da9c0cb", "class_name": "RelatedNodeInfo"}}, "text": "A number of scholars are beginning to address this gaping lacuna with respect to Islamicate occultism \nin the post-Mongol period: on Ottoman astrology see, for example, \u015een, \u201cReading the Stars\u201d; on Mughal \nastrology see Orthmann, \u201cCircular Motions\u201d; on Mamluk alchemy see Harris, \u201cBetter Religion through \nChemistry,\u201d and on its Ottoman continuation see Artun, \u201cHearts of Gold\u201d; on Ilkhanid-Timurid-Mughal-\nSafavid geomancy (\u02bfilm al-raml) see Melvin-Koushki, \u201cPersianate Geomancy\u201d; on Mamluk lettrism see \nGardiner, \u201cEsotericism,\u201d and Coulon, \u201cLa magie islamique\u201d; on its Timurid continuation see Melvin-Koushki, \n\u201cThe Quest\u201d; on Ottoman lettrism and geomancy see Fleischer, \u201cAncient Wisdom\u201d; on Ottoman astrology, \nlettrism and geomancy see \u015een and Melvin-Koushki, \u201cDivining Chaldiran\u201d; on Ottoman talismanic shirts \nand oneiromancy (\u02bfilm al-ta\u02bfb\u012br) see Felek, \u201cFears, Hopes, and Dreams\u201d; on Deccan Sultanate talismanic \nshirts see Muravchick, \u201cObjectifying the Occult\u201d; on Ottoman physiognomy see Leli\u0107, \u201c\u02bfIlm-i fir\u0101sat\u201d; on \nSafavid oneiromancy and various divinatory practices see Babayan, \u201cThe Cosmological Order\u201d; on Safavid \nbibliomancy see Gruber, \u201cThe \u2018Restored\u2019 Sh\u012b\u02bf\u012b mu\u1e63\u1e25af\u201d; on Safavid geomancy, lettrism and alchemy see \nMelvin-Koushki, \u201cThe Occult Sciences\u201d; and on Mangit lettrism see Melvin-Koushki and Pickett, \u201cMobilizing \nMagic.\u201d\n\n\n\n53  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nand disappear the sociopolitical context of all three. Many critical theorists have shown, \nof course, that this project was the primary theoretical engine of European colonialism, a \nnatural extension of its (wildly successful) divide et impera strategy\u2014and hence worthless \nas a heuristic for studying human societies, past and present, east and west, civilized and \nsavage: for it is the mission civilisatrice itself that orientalizes and savages.39 \n\nWhy then are scientistic positivism and occultophobia still so sorcerously hegemonic \nin academe generally and the study of Islam specifically? Why are the Islamicate \u201cpositive \nsciences\u201d such as astronomy still studied in strict isolation from their immediate \nsociopolitical and intellectual contexts? Why do we not speak of a metaphysics of empire?40 \nWhy has no history of the practice of Islamicate philosophy been written?41 And as for \nthe great Middle Period explosion of writerly culture here in view, the social, literary and \naesthetic aspects of this transformation have been and are being masterfully explored;42 \nbut should we not also seek for a metaphysics of writing? \n\nAs noted, this article proposes to complement the social, literary and aesthetic history \nof Islamicate writerly culture during the 7th-10th/13th-16th centuries by supplying its \noriginal letter-metaphysical context. In so doing, it constitutes a historical-philological \nextension and correction of the seminal studies of Annemarie Schimmel and Seyyed \nHossein Nasr on the metaphysics, or spirituality, of Islamicate calligraphy,43 and a \nconfirmation and refinement of the more recent work of G\u00fclru Necipo\u011flu and David \nRoxburgh on Persianate visual theory.44 I argue that Ibn al-Akf\u0101n\u012b\u2019s celebration of \ntextuality as the key to our humanity and \u0100mul\u012b\u2019s renewed emphasis on writing\u2019s status \n\n39.  See e.g. Latour, We Have Never Been Modern; Taussig, The Magic of the State; Bracken, Magical \nCriticism; Kripal, Authors of the Impossible; Styers, Making Magic; Hanegraaff, Esotericism and the Academy.\n\n40.  On this theme see Melvin-Koushki, \u201cEarly Modern Islamicate Empire.\u201d\n41.", "start_char_idx": 40631, "end_char_idx": 44167, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fd1768f2-4550-4249-b7b5-6b1ecba089e4": {"__data__": {"id_": "fd1768f2-4550-4249-b7b5-6b1ecba089e4", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "77b1031e-7932-4828-9f61-67291d6e3c12", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "81d2ee7f24ddece30e6b2c1d737f2777b9dd36cc3cc0b3c044a544ced283d674", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4058a80d-6887-450a-a13f-54352702924a", "node_type": "1", "metadata": {}, "hash": "0c4ede6019492cbfc43cd7086e6681506a81566528d8043ee99fa7b0707d28b6", "class_name": "RelatedNodeInfo"}}, "text": "Rizvi, \u201cPhilosophy as a Way of Life\u201d; this question is pursued in Melvin-Koushki, \u201cWorld as (Arabic) \n\nText.\u201d\n42.  On its literary aspects see e.g. Losensky, Welcoming Figh\u0101n\u012b; Bauer, \u201cMamluk Literature.\u201d\n43.  These include Schimmel\u2019s Calligraphy and Islamic Culture and Deciphering the Signs of God \n\n(particularly the chapter \u201cThe Word and the Script\u201d) and Nasr\u2019s Islamic Art and Spirituality. While these \nstudies are broad in scope, they overwhelmingly focus on sufism to the detriment of occultism, often \ndisappearing the latter into the former, and hence do not discern the increasingly philosophically systematic \nvalorization of writing over speech in Islamicate culture for which I argue here. Most problematically, Ibn \nTurka, chief among Muslim metaphysicians of writing, is wholly absent from Schimmel\u2019s account, while \nNasr does indeed cite him in passing\u2014but only as a sufi thinker. The latter even acknowledges Ibn Turka\u2019s \nsignature doctrine of the three levels of the letter (Islamic Art, 32-33); but because it is excised from its \noriginal philosophical context, Ibn Turka\u2019s fundamental point that written language is ontologically superior \nto spoken is lost. Cf. Samer Akkach\u2019s reading of Islamicate architecture in Ibn \u02bfArabian terms (Cosmology and \nArchitecture) and Carl Ernst\u2019s discussion of a Timurid sufi treatise on calligraphy (\u201cSufism and the Aesthetics \nof Penmanship\u201d), as well as Oliver Leaman\u2019s general introduction to the topic (Islamic Aesthetics).\n\n44.  In his Prefacing the Image, for instance, Roxburgh surveys its theoretical and literary-historical \ncontext, with some attention to physics-metaphysics; Necipo\u011flu focuses on the latter aspect in her recent and \nmagisterial programmatic article \u201cThe Scrutinizing Gaze,\u201d wherein she updates her findings in The Topkap\u0131 \nScroll (1995) to argue for an early modern Islamicate hyperrealism (over against Renaissance naturalism) \npredicated on the emergent theoretical primacy of \u201csight, insight, and desire,\u201d this by way of a synthesis of \nneoplatonic, aristotelian and sufi discourses on beauty and the power of imagination and vision.", "start_char_idx": 44169, "end_char_idx": 46292, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4058a80d-6887-450a-a13f-54352702924a": {"__data__": {"id_": "4058a80d-6887-450a-a13f-54352702924a", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fd1768f2-4550-4249-b7b5-6b1ecba089e4", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "7b9cf855db23571968070505367de5c0aae63852653fe2d1ab3ffef812cd7143", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "50d8d193-ccc7-407f-9822-64c17b08211a", "node_type": "1", "metadata": {}, "hash": "d6311e57e4eed8b80db49242c7737801d763146bfc9a7c77b4dc4e610138c1af", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  54\n\nas spiritual geometry are in no way mere rhetorical conceits or mystical gushings, but \nrather directly informed by contemporary philosophical developments in Mamluk Egypt \nand Ilkhanid Iran; they must be taken seriously as such. Doing so will not only enhance \nour understanding of this major social transformation, but also bring to light cultural \nconnections and discourses that have been largely or wholly occluded in the literature \nto date. Quite simply: restoring the b\u0101\u1e6din of Arabo-Persian textuality to its \u1e93\u0101hir reveals a \nrather different picture of Islamicate culture during this pivotal period\u2014one more occult \nthan is usually acknowledged. \n\nTo illustrate the interdependence of social and intellectual history posited above, then, \nI offer a brief case study of an outstanding thinker active in late Mamluk Egypt and early \nTimurid Iran: \u1e62\u0101\u02bein al-D\u012bn \u02bfAl\u012b b. Mu\u1e25ammad Turka I\u1e63fah\u0101n\u012b (770-835/1369-1432), longtime \nresident of Cairo, Shafi\u02bfi chief judge of Isfahan and Yazd and the most influential occult \nphilosopher of the 9th/15th-century Persianate world. Most significantly for our purposes \nhere, Ibn Turka appears to be the first in the Arabo-Persian philosophical tradition as a \nwhole to propose and systematize, in expressly neopythagorean-neoplatonic terms, what \nmay be called a lettrist metaphysics of light. He did so, moreover, explicitly to lionize and \nexplain the explosion of Islamicate textual culture as vehicle of the philosophia perennis: \nfor only writing can constellate that golden chain that is intellectual-prophetic history; \nonly light\u2014and by extension the human faculty that perceives it, sight\u2014is universal; \nhence only written text can fully manifest the One. As I argue, this is the most relevant \ntheoretical context for understanding the unprecedented degree of text-centrism in Middle \nPeriod Islamicate culture, exemplified by encyclopedists like Ibn al-Akf\u0101n\u012b and \u0100mul\u012b and \ntheir heirs. The warm reception of Ibn Turka\u2019s system in philosophical circles in Iran, \nfrom the Aqquyunlu-Safavid period through the late Qajar, as well as its reverberations \nin Mughal India and Ottoman Anatolia, further suggests it as perhaps the most successful \nIslamic metaphysics of writing to have ever been developed. \n\nReading the Two Books in Islam: Lettrism\n\nThe study of later Islamicate societies remains in its infancy; yet even so, that those \nmetaphysicians most obsessed with understanding the world as text\u2014lettrists\u2014have \nbeen systematically elided in studies of Islamicate writerly culture to date is an irony \nparticularly striking, and a classic symptom of the vivisectionist, occultophobic bias \nidentified above. Compounding this irony, the same bias has now been largely retired in \nthe study of early modern Christianate culture, particularly that of the Renaissance and \nthe so-called Scientific Revolution; the cosmological doctrine of the Two Books, scripture \nand nature, is widely feted by specialists as the basis for the emergence of \u201cscientific \nmodernity\u201d\u2014the upshot of Europeans (and no one else) reading the world as text. The \nkabbalistic decoding of this text becomes science; its recoding, originally by way of magic, \nbecomes technology. \n\nYet contemporary Muslim neopythagorean-occultists were no less committed to \nreading the world as (Arabic) text, including in the first place Ibn Turka and his colleagues \nand heirs; but because their brand of kabbalist hermeneutics did not lead to scientific", "start_char_idx": 46296, "end_char_idx": 49829, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "50d8d193-ccc7-407f-9822-64c17b08211a": {"__data__": {"id_": "50d8d193-ccc7-407f-9822-64c17b08211a", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4058a80d-6887-450a-a13f-54352702924a", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "c834492b673eab38193ef779a86501fe27997453b5cabb504e6a5a29b857f12c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "78dcf847-7486-405c-8741-5ed598235c76", "node_type": "1", "metadata": {}, "hash": "23b9fc43ee26ae4f58681640d1a8f5316bf52aafbf607ba8d9dd1f6c8d850700", "class_name": "RelatedNodeInfo"}}, "text": "55  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nmodernity, did not progress beyond its literalist-transcendentalist-magical reading of the \nworld, they may be safely disappeared from this hallowed teleology. This remains the case \neven for those scholars and theorists who have successfully shown \u201cmodernity\u201d to be a \nprofoundly logocentric and illusory, even sorcerous, construct.45 But eurocentrism in this \nrespect is unavoidable: the almost total absence of scholarship on relevant Muslim thinkers \nmakes it impossible for nonspecialists to account for cognate developments in Islam.\n\nChristian kabbalah is here a case in point. First advanced by Giovanni Pico della \nMirandola (d. 1494) as the core of his humanistic philosophy\u2014indeed as the best means of \ndivinizing man, of finally marrying Plato and Aristotle\u2014, this Hebrew-cum-Latin science \nis now widely recognized to have been a central preoccupation of and inspiration for \nlater heroes of the European Renaissance, including Giordano Bruno (d. 1600) and John \nDee (d. 1608), major exponents of the Two Books doctrine and devoted kabbalists; they in \nturn laid the groundwork for the \u201cScientific Revolution\u201d (more properly a mathematical \nrevolution, being largely confined to astronomy and physics) as spearheaded by committed \nneopythagorean-occultists like Johannes Kepler (d. 1630) and Isaac Newton (d. 1727), \nwhose Principia Mathematica then became the basis for scientific modernity.46 Yet lettrism, \nkabbalah\u2019s coeval Arabic cognate, enjoyed a similarly mainstream status in the Islamicate \nworld during precisely this period, rendering the Two Books doctrine equally salient \nto Muslim metaphysicians\u2014but not a single study to date has acknowledged, much less \nattempted to analyze, this striking intellectual continuity. \n\nIt is therefore imperative that the double standard that still prevails among historians \nof science be retired, whereby Pico\u2019s or Dee\u2019s obsession with kabbalah, and Kepler\u2019s self-\nidentification as a neopythagorean, heralds the modern mathematization of the cosmos, \nbut Ibn Turka\u2019s obsession with lettrism heralds but Islamic decadence and scientific \nirrelevance: for Islam produced no Newton. (It also produced no Oppenheimer.) Most \nperniciously, this double standard elides a major problematic in global history of science \nand philosophy. Triumphalist teleologies notwithstanding, that is, it is remarkable that, \nin the absence of direct contact, the quest for a universal science was universally pursued \nalong neopythagorean-kabbalist lines throughout the Islamo-Christianate world during \nthe early modern period\u2014a trend that became mainstream significantly earlier in the \nPersianate context, where the cosmos was first mathematized.47\n\nIn sum: If we seek a formal Islamicate metaphysics of writing, it is to the lettrists we \nmust turn. Given how thoroughly lettrism has been occulted in the literature, however, a \ndefinition and brief historical overview of its development are first in order.48\n\nWhile the Arabic \u2018science of letters\u2019 (\u02bfilm al-\u1e25ur\u016bf), like its Hebrew cognate,49 is properly \n\n45.  See n. 39 above.\n46.  Wirszubski, Pico della Mirandola\u2019s Encounter.\n47.  Melvin-Koushki, \u201cPowers of One.\u201d\n48.  An adequate survey of lettrism\u2019s development over 14 centuries is of course well beyond the scope of \n\nthis article; for a fuller treatment see Melvin-Koushki, \u201cThe Quest,\u201d 167-283.\n49.  See e.g. Wasserstrom, \u201cSefer Ye\u1e63ira and Early Islam\u201d; Ebstein, Mysticism and Philosophy in al-Andalus; \n\nAnidjar, \u201cOur Place in al-Andalus.\u201d", "start_char_idx": 49834, "end_char_idx": 53393, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "78dcf847-7486-405c-8741-5ed598235c76": {"__data__": {"id_": "78dcf847-7486-405c-8741-5ed598235c76", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "50d8d193-ccc7-407f-9822-64c17b08211a", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "72c3388a0ad43d894f129aa005f94f67927da20d113e355d66503777f4c37a18", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0d0cbc8a-a8bf-46eb-b1c6-64cdb39d4f29", "node_type": "1", "metadata": {}, "hash": "5cdb9c7a26e12770b780d418086cb976e551d5510e1fcf51fea8fd83e5f82595", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  56\n\nan umbrella category covering a wide range of theories and techniques, some of them \nbeing transformed or shed over time, the term (sometimes in the form khaw\u0101\u1e63\u1e63 al-\u1e25ur\u016bf, \n\u2018the active properties of letters\u2019) is nevertheless regularly used in the sources to identify a \ndiscrete science from the 3rd/9th century onward. As such, lettrism encompasses the two \nmodes of applied occultism as a whole in its basic division into letter magic (s\u012bmiy\u0101\u02be) on \nthe one hand and letter divination (jafr) on the other. Letter-magical techniques include \nmost prominently the construction of talismans (sg. \u1e6dilasm), usually defined as devices \nthat conjunct celestial influences with terrestrial objects in order to produce a strange \n(ghar\u012bb) effect according with the will (niyya, himma) of the practitioner.50 The engine \nof a talisman is usually a magic square (wafq al-a\u02bfd\u0101d), which may be populated with \nletters or numbers relevant to the operation at hand; these are designed to harness the \nspecific letter-numerical virtues of personal names, whether of humans, jinn or angels, \nphrases or quranic passages, or one or more of the Names of God. (The latter operation, \nit should be noted, is a typical example of the sufi-occultist practice of \u2018assuming the \nattributes of God,\u2019 aka theomimesis (takhalluq bi-akhl\u0101q All\u0101h)\u2014hence the divine Names \nas a major focus of lettrism, often termed for that reason \u02bfilm al-\u1e25ur\u016bf wa-l-asm\u0101\u02be, or even \nsimply \u02bfilm al-asm\u0101\u02be, \u2018the science of names.\u2019) Letter divination, for its part, includes most \nprominently the construction of a comprehensive prognosticon (jafr j\u0101mi\u02bf), a 784-page text \ncontaining every possible permutation of the letters of the Arabic alphabet.51 From such \na prognosticon may be derived the name of every thing or being that has ever existed or \nwill ever exist, every name of God in every language, and the knowledge of past, present \nand future events\u2014especially political events\u2014to the end of time. This divinatory aspect of \nlettrism is associated in the first place with the mysterious separated sura-initial letters in \nthe Quran (muqa\u1e6d\u1e6da\u02bf\u0101t), similarly held to contain comprehensive predictive power, and to \nhave inspired the basic lettrist technique of taks\u012br, separating the letters of words or names \nfor the purposes of permutation. Most letter-magical and letter-divinatory operations \nare profoundly astrological in orientation, moreover; careful attention to celestial \nconfigurations is essential for the success of any operation, and letter magic often involves \nthe harnessing of planetary spirits (taskh\u012br al-kaw\u0101kib) (together with angels and jinn). \nFasting, a vegetarian diet, seclusion and maintenance of a state of ritual purity are also \nregularly identified as conditions of practice in manuals on these subjects.\n\nAmong the occult sciences that became permanently intertwined with Islamicate \nculture from its very inception, including in the first place astrology and alchemy, it is \nlettrism that underwent the most complex evolution. Most significantly, it eventually \nemerged as the most Islamic of all the occult sciences, this despite its explicitly late \nantique, non-Islamic parentage\u2014or rather because of it. That is to say, lettrism\u2019s reception \nas an essential component of the philosophia perennis, this through its association with  \n \n\n50.  This is the definition standard from Ibn S\u012bn\u0101 onward. See e.g. his R. f\u012b Aqs\u0101m al-\u02bfUl\u016bm al-\u02bfAqliyya, 75; \nand Qu\u1e6db al-D\u012bn Sh\u012br\u0101z\u012b, Durrat al-T\u0101j, 155-56.\n\n51.", "start_char_idx": 53397, "end_char_idx": 56955, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0d0cbc8a-a8bf-46eb-b1c6-64cdb39d4f29": {"__data__": {"id_": "0d0cbc8a-a8bf-46eb-b1c6-64cdb39d4f29", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "78dcf847-7486-405c-8741-5ed598235c76", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "b45f84a53c607b1396346d48a9c2349ae49cebecb3bbe1d931b496a8f45ed02f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4f67508c-a36a-4342-abd6-b405fbde534b", "node_type": "1", "metadata": {}, "hash": "ec9e582d286382ee7583c9e3f8365d099837aa3e28a9c7d92a3d31bcd8866fc6", "class_name": "RelatedNodeInfo"}}, "text": "51.  A completed comprehensive prognosticon has 784 pages, with 784 cells and 3,136 letters per page, \nresulting in 87,808 cells and 2,458,624 letters in total (Fahd, La divination arabe, 221 n. 1; note that a misprint \ngives the incorrect figure 2,458,424).\n\n\n\n57  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nthe prophet-philosopher-king Solomon and a host of other ancient prophets and their sage \ndisciples, especially Hebrews like Daniel, Greeks like Pythagoras and Plato, Egyptians like \nHermes, Persians like Zoroaster and Indians like \u1e6cum\u1e6dum and S\u0101m\u016br, mirrored the status \nof the Quran itself as the culmination of prophetic history.52 \n\nHistorically, lettrism first entered the Islamic tradition by way of two main vectors: 1) \nthe symbolical cosmogonical speculations and sorcerous proclivities of so-called extremist \n(ghul\u0101t) Shi\u02bfi circles of 2nd/8th-century Iraq, largely inspired by late antique Hellenic \n\u201cgnostic\u201d movements;53 and 2) the divinatory texts associated with the House of the \nProphet, including the original Comprehensive Prognosticon (al-jafr wa-l-j\u0101mi\u02bfa) and the \nCodex (mu\u1e63\u1e25af) of F\u0101\u1e6dima.54 It is the second vector in particular that prepared the way for \nlettrism\u2019s definitive islamicization, with \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib and Ja\u02bffar al-\u1e62\u0101diq being routinely \nidentified in later lettrist tradition as the science\u2019s supreme exponents for the Islamic \ndispensation. It then underwent a progressive philosophicization within a neoplatonic-\nneopythagorean framework, particularly on display in the 3rd/9th-century J\u0101bir b. \u1e24ayy\u0101n \ncorpus and the 4th/10th-century Ras\u0101\u02beil of the Ikhw\u0101n al-\u1e62af\u0101\u02be; during this phase lettrism \nbecame associated with Isma\u02bfilism in North Africa, which combined its cosmogonical and \nmagical-divinatory applications as eclectically explored during the fraught emergence \nof Shi\u02bfism. (The semi-Isma\u02bfili Epistles famously declare magic, together with astrology, \nalchemy, medicine and astral travel (\u02bfilm al-tajr\u012bd), the queen of all sciences and ultimate \ngoal of philosophy.55) Seminal Maghribi grimoires like Maslama al-Qur\u1e6dub\u012b\u2019s (d. 353/964) \nGh\u0101yat al-\u1e24ak\u012bm, enthusiatically received in the Latinate world as the Picatrix, were direct \nproducts of this Ikhw\u0101n\u012b philosophical-spiritual current.56\n\nDuring the same period and primarily in the same place\u2014North Africa and al-Andalus\u2014\nlettrism underwent a process of sanctification, this entailing its recasting in specifically \nsufi terms rather than either natural-philosophical or Shi\u02bfi. This move was part of the \nlarger sufi challenge to Shi\u02bfism, whereby sufis began to position themselves as rival \nclaimants to the Shi\u02bfi category of wal\u0101ya, the \u2018sacral power\u2019 peculiar to the Imams; this \ncategory was therefore massively expanded by sufi theoreticians to designate Islamic \nsainthood in general. Most notably for our purposes here, and perhaps due to residual \nIsma\u02bfili influence, the same sufi theoreticians elevated lettrism to the dual status of science \nof the saints (\u02bfilm al-awliy\u0101\u02be) and science of divine oneness (\u02bfilm al-taw\u1e25\u012bd) par excellence: \nsimultaneously a tool for cosmological speculation and for controlling creation, as well as \nvehicle of mystical ascent or return to the One. \n\n52.  See e.g. Melvin-Koushki, \u201cThe Quest,\u201d 318-28; van Bladel, The Arabic Hermes.\n53.", "start_char_idx": 56952, "end_char_idx": 60254, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4f67508c-a36a-4342-abd6-b405fbde534b": {"__data__": {"id_": "4f67508c-a36a-4342-abd6-b405fbde534b", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0d0cbc8a-a8bf-46eb-b1c6-64cdb39d4f29", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "64875afae8786c1b714a478ef0abb5d3aca75650ccab5eab10a211237d2aa334", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9cbe8952-dfe7-4fd5-87cf-8ee39a61ca54", "node_type": "1", "metadata": {}, "hash": "fc7e99e7eeddb55dc9bbbee9120c6d15f66f7e802ca93aa488a86d9f4963bec8", "class_name": "RelatedNodeInfo"}}, "text": "53.  See Tucker, Mahdis and Millenarians. The handle \u201cgnostic,\u201d of course, is an almost unusably flabby \n\none (my thanks to Dylan Burns for clarifying this point); see Smith, \u201cThe History of the Term Gnostikos.\u201d \nOn late antique gnosticizing and platonizing Christian number symbolism see Kalvesmaki, The Theology of \nArithmetic.\n\n54.  Modarressi, Tradition and Survival, 4-5, 18-19.\n55.  Epistles of the Brethren of Purity: On Magic I, 95-96.\n56.  See e.g. de Callata\u00ff, \u201cMagia en al-Andalus\u201d; Fierro, \u201cB\u0101\u1e6dinism in al-Andalus\u201d; Saif, The Arabic \n\nInfluences.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  58\n\nThis sanctification process began in the late 3rd/9th century and came to full flower in \nthe work of two authorities in particular: A\u1e25mad al-B\u016bn\u012b (d. 622/1225?), the greatest mage \nof Islam, at least in his later reception, representing applied lettrism (i.e., letter magic); \nand Ibn \u02bfArab\u012b (d. 638/1240), the greatest mystical philosopher of Islam, representing \ntheoretical lettrism (i.e., letter metaphysics). The oeuvres of both authorities together \nthus represent the definitive synthesis of all the preceding lettrist currents; in their \nhands lettrism became the most quintessentially Islamic of sciences, yet without losing \nany of its old occult potency\u2014indeed, that potency was amplified, now combining both \nphilosophical-scientific and spiritual-religious legitimacy. In short, by the 7th/13th century \nlettrism was emerging as a universal science, the marriage of ancient and modern, Hellenic \nand Islamic, the ideal vehicle for neoplatonic-neopythagorean philosophy on the one hand \nand the performance of sainthood on the other.\n\nSignificantly for our purposes here, the suficization of lettrism was accomplished by \n\u201cesotericist reading communities,\u201d as Noah Gardiner has called them, that coalesced \naround the writings of al-B\u016bn\u012b in Mamluk Cairo and those of Ibn \u02bfArab\u012b in Mamluk \nDamascus over the course of the 7th/13th century.57 While these reading communities \nwere highly secretive (hence the handle esotericist), at some point in the 8th/14th century \nal-B\u016bn\u012b\u2019s lettrist treatises in particular suddenly exploded on the Cairene scene as favorite \nobjects of elite patronage; production of manuscript copies of his works sharply increased \nin the second half of that century and remained relatively high through the end of the \n9th/15th.58 In other words, the unprecedented elite reception precisely of suficized lettrism \nplayed a crucial role in the explosion of Mamluk writerly culture; and Cairo\u2019s new status as \nintellectual hub of the Islamicate world (as well as Damascus to a lesser extent) meant that \nthis western B\u016bnian-Ibn \u02bfArabian science was rapidly propagated eastward by the many \npersophone scholars who came to the Mamluk realm to study\u2014including, of course, Ibn \nTurka. Having initially come to Cairo to study law, the Isfahani scholar there became the \nstar student of Sayyid \u1e24usayn Akhl\u0101\u1e6d\u012b (d. 799/1397), Kurdish Tabrizi lettrist-alchemist and \npersonal physician to Sultan Barq\u016bq (r. 784-92/1382-90). While his own surviving writings \non lettrism are scattered and piecemeal, Akhl\u0101\u1e6d\u012b nevertheless stands as the greatest \noccultist of his generation, pivot to a vast occultist network operative between Anatolia \nand Iran via Cairo. Most notably, he was responsible for training the two most influential \nand prolific occultist thinkers of the early 9th/15th century: \u02bfAbd al-Ra\u1e25m\u0101n al-Bis\u1e6d\u0101m\u012b \n(d.", "start_char_idx": 60251, "end_char_idx": 63720, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9cbe8952-dfe7-4fd5-87cf-8ee39a61ca54": {"__data__": {"id_": "9cbe8952-dfe7-4fd5-87cf-8ee39a61ca54", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4f67508c-a36a-4342-abd6-b405fbde534b", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "e4d8efb1b91afbab6b6196f9046249268380cfd53dd5514a1fee6768a4bb0e33", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8d80ef7b-fb92-430e-9e4c-0464dd1727c7", "node_type": "1", "metadata": {}, "hash": "2750d8aad7679f5e9ae142adbce45df0ed482c986877ee7487286fa79c48ca35", "class_name": "RelatedNodeInfo"}}, "text": "858/1454), chief architect of Ottoman occultist imperial ideology;59 and Ibn Turka, who \nsought to fill the same role for the Timurids.60\n\nThis, then, was the context in which Middle Period encyclopedists like Ibn al-Akf\u0101n\u012b and \nShams al-D\u012bn \u0100mul\u012b constructed their writing-centric classifications of knowledge. That of \nthe former, a Cairene physician-alchemist who perished in the Black Death epidemic of the \n\n57.  Gardiner, \u201cEsotericism,\u201d 43-46, 78-160.\n58.  Ibid., 263-70, 347-50.\n59.  Fleischer, \u201cAncient Wisdom\u201d; Gardiner, \u201cEsotericism,\u201d 329-40.\n60.  Melvin-Koushki, \u201cThe Quest,\u201d 16-18, 47-49. I examine the political-imperial ramifications of this lettrist \n\nrevolution in my forthcoming The Occult Science of Empire in Aqquyunlu-Safavid Iran: Two Shirazi Lettrists.", "start_char_idx": 63721, "end_char_idx": 64495, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8d80ef7b-fb92-430e-9e4c-0464dd1727c7": {"__data__": {"id_": "8d80ef7b-fb92-430e-9e4c-0464dd1727c7", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9cbe8952-dfe7-4fd5-87cf-8ee39a61ca54", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4ddcde2562e4d6f9612bfc2f4fa29816b754ffe1b634aeaf090b5ebd3ee121d3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e545856b-58f1-4092-9bd3-e9f6763c4138", "node_type": "1", "metadata": {}, "hash": "723ab75df0d765acd1199e52d4b0657173e4f5c2950bfe44650891d636214766", "class_name": "RelatedNodeInfo"}}, "text": "59  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nmid-8th/14th century,61 is accordingly heavily occultist in tenor, this despite its Avicennan \nframework; it posits an astrology-talismans-magic continuum62 as the very backbone \nof natural philosophy, running the epistemological-ontological gamut from celestial \nsimple bodies to terrestrial or elemental composite bodies, and allowing the competent \nphilosopher-scientist experiential control of the cosmos.63 Despite his clear letter-magical \nproclivities, however, Ibn al-Akf\u0101n\u012b\u2019s highly succinct treatment of these sciences does \nnot directly reflect the burgeoning popularity of specifically sufi lettrism; but that of \nhis Ilkhanid colleague does. As noted, \u0100mul\u012b\u2019s encyclopedia offers a far fuller and more \ncomprehensive treatment of the religious and rational sciences; the theory of knowledge \nand classificatory scheme it advances is unprecedented in the Arabo-Persian encyclopedic \ntradition as a whole. \n\nWhat makes the Naf\u0101yis al-Fun\u016bn truly pivotal in the present context, however, is its \nstatus as the first encyclopedia to register a) the rise of sufism to sociopolitical hegemony, \nand b) the sanctification of occultism. \u0100mul\u012b flags these twin developments by first \nelevating the science of sufism (\u02bfilm-i ta\u1e63avvuf) to the status of supreme Islamic science, \nequal in importance to all the other religious sciences (including jurisprudence, hadith and \ntheology) combined, then designating lettrism the supreme sufi science.64 At the same time, \nhe retains the category of s\u012bmiy\u0101, letter and talismanic magic, as an applied natural science, \nfurther classifying it as one of the \u2018Semitic sciences\u2019 (\u02bful\u016bm-i s\u0101miyya)\u2014i.e., positing a \nconnection to Hebrew kabbalah.65 Yet even there he stipulates that proficiency in s\u012bmiy\u0101 is \npredicated on, among other things, a mastery of astronomy (a mathematical science) and \nastrology (a natural science).66 \u0100mul\u012b\u2019s sophisticated and nuanced classification here thus \nsignals the emergence of lettrism as a simultaneously Islamic, natural and mathematical \nscience\u2014that is to say, a universal science\u2014and a defining feature of the religio-intellectual \nlandscape of the Islamicate heartlands from the mid-8th/14th century onward.\n\n \n\n61.  It should here be noted that the sudden explosion of elite interest in B\u016bnian lettrism occurred in \ntandem with the Black Death catastrophe, followed by recurring plague outbreaks and consequent famines \nfor decades thereafter. This was hardly coincidental; I suggest that the apocalyptic conditions that prevailed \nin Mamluk Cairo, where half of the population perished virtually overnight, are precisely what created this \nelite demand for books on letter magic, presumably in a bid to establish a measure of control over a world \npolitically, socially, economically and biologically in flux.\n\n62.  Respectively, \u02bfilm a\u1e25k\u0101m al-nuj\u016bm, \u02bfilm al-\u1e6dilasm\u0101t and \u02bfilm al-si\u1e25r.\n63.  See Melvin-Koushki, \u201cPowers of One.\u201d\n64.  Naf\u0101yis al-fun\u016bn, 2/91-110.\n65.  Naf\u0101yis al-fun\u016bn, 3/183. Ibn al-Akf\u0101n\u012b gives an etymology of the term s\u012bmiy\u0101\u02be (> Gr. s\u0113meia) as deriving \n\nfrom the Hebrew shem Yah, \u2018the name of God,\u2019 indicating the science\u2019s association with the divine names as \nloci of magical power (Irsh\u0101d al-Q\u0101\u1e63id, 51).\n\n66.  Naf\u0101yis al-fun\u016bn, 3/191.", "start_char_idx": 64499, "end_char_idx": 67801, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e545856b-58f1-4092-9bd3-e9f6763c4138": {"__data__": {"id_": "e545856b-58f1-4092-9bd3-e9f6763c4138", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8d80ef7b-fb92-430e-9e4c-0464dd1727c7", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "7f82850f0fe9af9c26325cafcdfd28c6985cfc06e74af6e5cfd5ca803cddcdc1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d74719cb-7377-4cc0-804b-d8054a6675f7", "node_type": "1", "metadata": {}, "hash": "19fb690801dabfe932815c6cd5c2f2dc07c9c6e353a1884ace58805619f4b7d4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  60\n\nSeeing the Text: Ibn Turka\u2019s Lettrist Metaphysics of Light \nThe supernal Pen is made of light and extends from heaven to earth.67 \n \u2014\u1e24usayn V\u0101\u02bfi\u1e93 K\u0101shif\u012b\nThe eye, that is the window of the soul, is the principal way whence the common \nsense may most copiously and magnificently consider the infinite works of nature.68 \n \u2014Leonardo da Vinci\n\n[V]ision is tele-vision, transcendence, crystallization of the impossible.69 \n \u2014Maurice Merleau-Ponty\n\nSuch was the state of the art when a young Ibn Turka left his native Iran around \n795/1393 to study Shafi\u02bfi law in Cairo\u2014and there was so intellectually captivated by \nsanctified Ibn \u02bfArabian lettrism that he made it the focus of his life\u2019s work.70 Unlike the \nAndalusian master, however, his prime exemplar, Ibn Turka sought to formally systematize \nthis lettrist tradition so as to open it to philosophical-scientific-imperial use; to this end, \nhe drew on his broad mastery of Avicennan and illuminationist philosophy on the one \nhand and theoretical sufism on the other to synthesize a wholly unprecedented lettrist \nmetaphysics of light. Integral to this new system was Ibn Turka\u2019s categorical assertion, \nequally unprecedented in the lettrist tradition, of the epistemological and ontological \nsuperiority of writing to speech, which he explicitly advanced as a framework for explaing \nthe rise of Islamicate writerly culture as culmination of the philosophia perennis.\n\nFor all his reliance on mainstream Avicennan-illuminationist philosophy, however, Ibn \nTurka sought to fundamentally undercut it by delegitimizing its exponents\u2019 preoccupation \nwith such concepts as existence (wuj\u016bd) or quiddity/essence (m\u0101hiyya). In several of \nhis lettrist works he advances the premise that drove his intellectual project as a whole: \nthese faux-universal concepts of Avicennan-illuminationist philosophical speculation \nnotwithstanding, only the letter (\u1e25arf) encompasses all that is and is not, all that can and \ncannot be; it alone is the coincidentia oppositorum (ta\u02bf\u0101nuq al-a\u1e0dd\u0101d); hence lettrism is the \nonly valid form of metaphysics.71 \n\n67.  This assertion is part of K\u0101shif\u012b\u2019s explication, in his popular Quran commentary Mav\u0101hib-i \u02bfAliyya, of \nGod\u2019s swearing by the Pen in S\u016brat al-Qalam (4/320): \u1e24aqq sub\u1e25\u0101na-hu s\u016bgand y\u0101d farm\u016bd bi dav\u0101t u qalam va \nbi qalam-i a\u02bfl\u0101 ki az n\u016br ast va \u1e6d\u016bl-i \u016b m\u0101 bayn al-sam\u0101\u02be va-l-ar\u017c. \u1e24usayn V\u0101\u02bfi\u1e93 K\u0101shif\u012b (d. 910/1505), Sabzavari \npolymath extraordinaire, Naqshbandi sufi and chief preacher of Herat, was the most important writer on \nlettrism and the other occult sciences of late Timurid Iran, and author of the first thoroughgoingly lettrist \ntafsir, Jav\u0101hir al-Tafs\u012br, unfortunately unfinished, which features Ibn Turka as a source (see Melvin-Koushki, \n\u201cThe Quest,\u201d 261-67). On K\u0101shif\u012b\u2019s Asr\u0101r-i Q\u0101sim\u012b, a grimoire that became hugely popular in the Safavid period, \nsee Subtelny, \u201cSufism and Lettrism\u201d (my thanks to Professor Subtelny for sharing a working draft of this \narticle).\n\n68.  Quoted in Summers, Judgment of Sense, 73.\n69.  The Visible and the Invisible, 273.\n70.", "start_char_idx": 67805, "end_char_idx": 70933, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d74719cb-7377-4cc0-804b-d8054a6675f7": {"__data__": {"id_": "d74719cb-7377-4cc0-804b-d8054a6675f7", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e545856b-58f1-4092-9bd3-e9f6763c4138", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "a79b47871e412f065c73bb965503f0b63177ec88b99df23ff3f13b8fc4d8a08d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "596559ad-a8bd-4f46-a704-a2ad2a3b002b", "node_type": "1", "metadata": {}, "hash": "b48d88b6ba7636f08e25310f4e419728541655d32a7867f7b40f8909130134fc", "class_name": "RelatedNodeInfo"}}, "text": "69.  The Visible and the Invisible, 273.\n70.  As noted, his teacher in Cairo was Sayyid \u1e24usayn Akhl\u0101\u1e6d\u012b, who dispatched his star student and fellow \n\npersophone scholar back to Iran to promulgate lettrism among Timurid elites.\n71.  That is to say, letter-number, as the coincidentia oppositorum, renders the immaterial material; unites \n\n\n\n61  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nAt the same time, the Isfahani occult philosopher commandeers the distinctive \nAvicennan doctrine of tashk\u012bk al-wuj\u016bd, the transcendental modulation of existence, as \nthe basic framework for his lettrist metaphysics. This doctrine was first proposed, in a \nform unknown to Hellenic philosophy, by Ibn S\u012bn\u0101 (d. 428/1037) in his Mub\u0101\u1e25ath\u0101t as a \nmeans of avoiding the conclusion that the essence (dh\u0101t) of God, defined as the Necessary \nExistent (w\u0101jib al-wuj\u016bd), is composite of and dependent on the two concepts existence \nand necessity, which violates the principle of absolute divine oneness (wa\u1e25da) and self-\nsufficiency (istighn\u0101\u02be).72 It should be noted, however, that by tashk\u012bk al-wuj\u016bd the Shaykh \nal-Ra\u02be\u012bs means only the transcendental modulation of the concept of existence (tashk\u012bk \nf\u012b mafh\u016bm al-wuj\u016bd), not the reality of existence (tashk\u012bk f\u012b \u1e25aq\u012bqat al-wuj\u016bd).73 In his \nupgrade of Avicennism, Suhravard\u012b (d. 587/1191) accordingly enlarged the scope of this \nconcept, proposing rather the doctrine of tashk\u012bk al-n\u016br, the transcendental\u2014and real, not \nconceptual\u2014modulation of Light, the ground of all being, as the basis for his essentialist \nanswer to Ibn S\u012bn\u0101.74 But it is only with Na\u1e63\u012br al-D\u012bn \u1e6c\u016bs\u012b (d. 672/1274) that the levels of \nsuch transcendental modulation, whether of existence or light, are formally identified as \nsemantic; writing thus becomes the level of being furthest from extramental reality. In his \nseminal commentary on Ibn S\u012bn\u0101\u2019s al-Ish\u0101r\u0101t wa-l-Tanb\u012bh\u0101t, an expansion of Fakhr al-D\u012bn \nR\u0101z\u012b\u2019s (d. 606/1209) commentary on the same, \u1e6c\u016bs\u012b asserts the following in explication of \nthe ish\u0101ra on the relation between a term (laf\u1e93) and its meaning (ma\u02bfn\u0101) as it pertains to \nlogic:75 \n\nBecause there is a certain connection between a term and its meaning. I say: Things \npossess being in extramental reality (al-a\u02bfy\u0101n), being in the mind (al-adhh\u0101n), being \nin [spoken] expression (al-\u02bfib\u0101ra) and being in writing (al-kit\u0101ba). Writing thus \nsignifies [spoken] expression, which in turn signifies a meaning in the mind. Both \n[writing and speech] are conventional signifiers (dal\u0101lat\u0101n wa\u1e0d\u02bfiyyat\u0101n) that differ as \nconventions differ, whereas mental meanings signify external [realities] in a natural \nmanner that is always and everywhere the same. Thus between a spoken utterance \n(laf\u1e93) and its meaning only an artificial connection obtains; hence his statement \n\nOccult (b\u0101\u1e6din) with Manifest (\u1e93\u0101hir), First (awwal) with Last (\u0101khir); makes the One many and the many One; \nmarries heaven and earth. The verse He is the First and the Last, the Manifest and the Occult (Q 57:3) is hence \nthe central motto of Ibn Turka and his lettrist colleagues.\n\n72.  Treiger, \u201cAvicenna\u2019s Notion,\u201d 329.\n73.", "start_char_idx": 70889, "end_char_idx": 74010, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "596559ad-a8bd-4f46-a704-a2ad2a3b002b": {"__data__": {"id_": "596559ad-a8bd-4f46-a704-a2ad2a3b002b", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d74719cb-7377-4cc0-804b-d8054a6675f7", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "8588afc52fab8655670e1b804ab28be7c367d393d5481a899c7b461ed1359cb2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2e9bd03f-0eac-456c-abf9-90831cdd0539", "node_type": "1", "metadata": {}, "hash": "264ea68cf90fb2e64d1ade0f111d0426775651067a0d14e5648e155105d3d911", "class_name": "RelatedNodeInfo"}}, "text": "72.  Treiger, \u201cAvicenna\u2019s Notion,\u201d 329.\n73.  Eshots, \u201cSystematic Ambiguity of Existence.\u201d\n74.  On the place of Ibn al-Haytham\u2019s (d. ca. 430/1039) theory of optics in Islamicate discourses on vision \n\nsee Necipo\u011flu, \u201cThe Scrutinizing Gaze,\u201d 34-40; on the metaphysics of light in its European receptions see e.g. \nCantarino, \u201cIbn Gabirol\u2019s Metaphysic of Light\u201d; Lindberg, \u201cKepler\u2019s Theory of Light.\u201d\n\n75.  The ish\u0101ra in full (al-Ish\u0101r\u0101t wa-l-Tanb\u012bh\u0101t: al-Man\u1e6diq, pt. 1, 53-56): \nBecause there is a certain connection between a spoken word (laf\u1e93) and its meaning, such that the \nmodalities of its utterance may affect those of its meaning, the logician must therefore be sure to \ndeploy a term in its absolute sense, as it is in itself, undelimited by the usage (lugha) of any one \ngroup.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  62\n\na certain connection, for the only true connection (al-\u02bfal\u0101qa al-\u1e25aq\u012bqiyya) is that \nbetween a [mental] meaning and its extramental reality.76\n\nHere \u1e6c\u016bs\u012b reiterates, in short, the standard conventionalist definition of writing as signifier \nof a signifier. (Saussure would be pleased.) As Sajjad Rizvi has shown in his monograph on \nthe subject, it is this Avicennan-Suhravardian-\u1e6c\u016bsian fourfold schema of the semantics of \nbeing that Mull\u0101 \u1e62adr\u0101 (d. 1045/1635) drew on in formulating his signature doctrines of \ntashk\u012bk al-wuj\u016bd and a\u1e63\u0101lat al-wuj\u016bd, the two cornerstones of his radically existentialist \nphilosophy. In his logical epitome, al-Tanq\u012b\u1e25 f\u012b-l-Man\u1e6diq, for instance, the Safavid sage \nrestates \u1e6c\u016bs\u012b\u2019s formulation essentially verbatim: \u2018The being of a thing is extramental \n(\u02bfayn\u012b), mental (dhihn\u012b), uttered (laf\u1e93\u012b) or written (katb\u012b).\u201977\n\nThe celebrated Sadrian synthesis, usually taken to represent the culmination of all \npreceding philosophical and mystical currents in Islam, Sunni and Shi\u02bfi alike, would thus \nseem to provide for an adequate metaphysics of writing. Yet we are still far from a properly \nlettrist metaphysics\u2014necessarily radically anticonventionalist\u2014wherein letters transcend \nthe very categories of existence and essence themselves. We have seen that lettrism had \nbecome intellectually mainstream in Iran by the Ilkhanid period; given that philosophy \nwas emphatically not a hermetically sealed discipline in the way it is in the Euro-American \nacademy, and philosophers were often acclaimed as powerful occultists in service of state \nand society (Suhravard\u012b, Fakhr al-D\u012bn R\u0101z\u012b and \u1e6c\u016bs\u012b all being cases in point), we might \ntherefore expect it to have been incorporated into philosophical discourse on the nature of \nwriting during the three-century interval between \u1e6c\u016bs\u012b and Mull\u0101 \u1e62adr\u0101.\n\nEnter Ibn Turka.", "start_char_idx": 73967, "end_char_idx": 76659, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2e9bd03f-0eac-456c-abf9-90831cdd0539": {"__data__": {"id_": "2e9bd03f-0eac-456c-abf9-90831cdd0539", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "596559ad-a8bd-4f46-a704-a2ad2a3b002b", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "b6305c477f981d53b9c32a79f01e2c5e6ff3eb0ea11aa16f21c95043bc1e5d19", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7ba5dc66-aacc-4f78-b6cf-719049beedc0", "node_type": "1", "metadata": {}, "hash": "3df437e0173fa91f43ce60c148db7753dc73e35de6c7490f87a9687b2acc9aeb", "class_name": "RelatedNodeInfo"}}, "text": "Enter Ibn Turka. As I argue, his emanationist-creationist lettrist system may be said \nto pivot on the twin doctrines of a\u1e63\u0101lat al-\u1e25arf, the ontological primacy of the letter, and \ntashk\u012bk al-\u1e25arf, the transcendental modulation of the letter in written, verbal, mental \nand extramental form.78 That is to say, Ibn Turka sought in his challenge to philosophy \nto replace the Avicennans\u2019 wuj\u016bd and the illuminationists\u2019 m\u0101hiyya and n\u016br with \u1e25arf in \nall respects, and found tashk\u012bk a concept eminently suited to this end.79 Ibn Turka was \nclearly a master of the philosophical curriculum standard by the early 9th/15th century; \nhis doctrine of tashk\u012bk al-\u1e25arf should thus be considered an innovative critique of and \nformal alternative to the Avicennan-Suhravardian-\u1e6c\u016bsian model of the semantics of being, \nwhose conventionalism it utterly rejects. In Ibn Turka\u2019s reading of the world as text, \nletter-number is the uncreated, all-creative matrix of reality, transcending both being and \nessence\u2014and hence the only conceivable subject of metaphysics. More to the point: letter-\nnumber, he argues, is a form of light eternally emanated from the One\u2014and so his tashk\u012bk \nal-\u1e25arf is equally tashk\u012bk al-n\u016br, the signature illuminationist doctrine now reformulated in \nexplicitly occultist-lettrist terms.\n\n76.  Ibid., 53-54. See Rizvi, Mull\u0101 \u1e62adr\u0101, 1.\n77.  Al-Tanq\u012b\u1e25 f\u012b-l-Man\u1e6diq, 19; trans. in Rizvi, Mull\u0101 \u1e62adr\u0101, 1-2 (slightly modified here).\n78.  The Isfahani lettrist nowhere uses the terms a\u1e63\u0101lat al-\u1e25arf and tashk\u012bk al-\u1e25arf, though the connotation \n\nof each matches his philosophical position precisely; I suggest them here as useful heuristics.\n79.  Mull\u0101 \u1e62adr\u0101 himself may be said to have simply replaced n\u016br with wuj\u016bd in his own formulation and \n\nreinforced the proofs offered by Suhravard\u012b (Eshots, \u201cSystematic Ambiguity,\u201d 2).\n\n\n\n63  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Letters\n\nIbn Turka\u2019s lettrist metaphysics of light, then, is entirely predicated on this fourfold \ntashk\u012bk schema; the latter accordingly structures his most important lettrist works. For \nreasons of space only two will be examined here. \n\nHis earliest such work is the Persian treatise Of Letters (R. \u1e24ur\u016bf), written in Shiraz \nin 817/1414 for the Timurid (occult) philosopher-king Iskandar Sul\u1e6d\u0101n (r. 812-17/1409-\n14), grandson of Tem\u00fcr (r. 771-807/1370-1405) and main competitor with Sh\u0101hrukh (r.", "start_char_idx": 76643, "end_char_idx": 79039, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7ba5dc66-aacc-4f78-b6cf-719049beedc0": {"__data__": {"id_": "7ba5dc66-aacc-4f78-b6cf-719049beedc0", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2e9bd03f-0eac-456c-abf9-90831cdd0539", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "eec14240e80e045495ff1f902b2cc6f9b3aa47878b45e297c042b1e898a69dae", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "00058341-7fd9-414f-b00c-02850b1c6931", "node_type": "1", "metadata": {}, "hash": "b5ddddfbb9b5a6f081fbefc0b428ffb54513849116d97496fbedaec405d424c8", "class_name": "RelatedNodeInfo"}}, "text": "807-50/1405-47) for control of Iran.80 The R. \u1e24ur\u016bf divides lettrists into two broad camps: \nthe ahl-i khav\u0101\u1e63\u1e63, concerned with the practical applications of the science, associated with \nal-B\u016bn\u012b in particular; and the ahl-i \u1e25aq\u0101yiq, concerned with its theoretical basis, associated \nwith Ibn \u02bfArab\u012b in particular; the treatise provides for its royal patron a survey of the latter \napproach.81 The author then proceeds to lay out his core doctrine of the three (or rather \nfour) descending levels of the letter, which alone constellate the Chain of Being in its \nemanation from the One, and allows for the ascent and descent thereof: spiritual-mental \n(ma\u02bfnav\u012b lub\u0101b\u012b), spoken-oral (laf\u1e93\u012b kal\u0101m\u012b) and written-textual (raqam\u012b kit\u0101b\u012b). (The fourth \nand highest extramental (\u02bfayn\u012b) level is not assigned a separate section here, but is clearly \noperative.) As he states in the introduction:\n\nNow three loci of self-manifestation (majl\u0101) have been created for the letterform, \nthrough which it manifests and reveals the end and the essence of every thing. The \nfirst is the faculty of sight (ba\u1e63ar), to which the \u02bfayn in the word \u02bfabd (\u02bfBD, servant) \nrefers; the second is the heart (qalb), to which the b\u0101 in \u02bfabd refers; the third is the \nfaculty of hearing (sam\u02bf), to which the d\u0101l in \u02bfabd refers. By this measure, then, the \nletter may be divided into three categories (qism): \n\n1) The written-textual (raqam\u012b kit\u0101b\u012b) form, which through the agency of fingers \nand hands is given form upon the open spread of white pages and reveals realities \nto both sight (ab\u1e63\u0101r) and insight (ba\u1e63\u0101yir) as its proper loci; the exponents of this \nmode are those possessed of hands and vision (\u016bl\u016b l-ayd\u012b wa-l-ab\u1e63\u0101r) (Q 38:45).82 \n2) The verbal-oral (laf\u1e93\u012b kal\u0101m\u012b) form, which through the agency of the tongue and \nthe various points of articulation that modify the breath is embodied and \n\n80.  While he lost this contest to his more conservative, Sunnizing uncle, Iskandar Sul\u1e6d\u0101n nevertheless \nstands as an early and important model for the new forms of universalist Islamicate kingship, explicitly \npredicated on occult-scientific principles, that were developed in the post-Mongol Persianate world; see \nMelvin-Koushki, \u201cEarly Modern Islamicate Empire.\u201d\n\n81.  On this treatise see Melvin-Koushki, \u201cThe Quest,\u201d 88-90; an edition and translation are provided \nat pp. 463\u201389. In it Ibn Turka refers to a major lettrist work in progress, likely to be identified with his K. \nal-Maf\u0101\u1e25i\u1e63. He also refers to his important commentary on Ibn \u02bfArab\u012b\u2019s Fu\u1e63\u016b\u1e63 al-\u1e24ikam, unique among the \nhost of commentaries on this text in its overtly lettrist approach, and completed in 813/1411, presumably for \nIskandar Sul\u1e6d\u0101n as well (ibid., 112-13).\n\n82.  Cf. R. Shaqq-i Qamar, 111, 116, where this phrase refers to the Imams as repositories of all occult \nknowledge.", "start_char_idx": 79041, "end_char_idx": 81872, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "00058341-7fd9-414f-b00c-02850b1c6931": {"__data__": {"id_": "00058341-7fd9-414f-b00c-02850b1c6931", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7ba5dc66-aacc-4f78-b6cf-719049beedc0", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "b44ffa7ff2f4dfb6ccde231af05d4754c607d5af52524823c8b5e61546bdc2f9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "70f4a22a-110b-46cc-a867-64d37a6fea1f", "node_type": "1", "metadata": {}, "hash": "311e99126b152c651618ea09fb407b98d823520be3c9e7028db9829a8d1a135b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  64\n\nexpresses realities to the hearing (asm\u0101\u02bf) and to reason (\u02bfuq\u016bl) as its proper loci; \nits exponents are the folk of verbal remembrance (ahl al-dhikr) (Q 16:43, 21:7). \n3) The spiritual-mental (ma\u02bfnav\u012b lub\u0101b\u012b) form, which through the agency of the \nrational and imaginative faculties (quvvat-i \u02bf\u0101qila u mutakhayyila) is analyzed \nwithin the broad realm of meaning with the heart as its proper locus; its \nexponents are those possessed of minds (\u016bl\u016b l-alb\u0101b) (Q 2:179, etc.): He gives \nwisdom to whomever He will, and whoso is given wisdom has been given much \ngood; yet none remembers save those possessed of minds (Q 2:269).\nEach of these categories is specific to one of the three primary human faculties, \n\nto wit, the heart, the hearing, and sight. It is in this respect that quranic verses \ntypically refer to all three together, usually giving precedence to either the heart \n(as in the verse Surely in that there is a reminder to him who has a heart, or will \ngive ear with a present mind (Q 50:37), and the verse There is nothing His like; He \nis the All-hearing, the All-seeing (Q 42:11)) or to the hearing (as in the verse And \nHe appointed for you hearing, and sight, and hearts (Q 16:78, 9:32, 67:23)). The first \norder reflects the fundamental and essential precedence of the heart with respect to \nthe other members, and indeed with respect to all things in existence, whereas the \nsecond order reflects hearing\u2019s precedence at the moment of creation, inasmuch as it \nwas the faculty singled out to receive the [spoken] command Be! (kun) from among \nthe various members and faculties of perception. However, because the accepted \nusage in teaching (ta\u02bfl\u012bm, tafh\u012bm) involves giving precedence to that which is the \nmost manifest (a\u1e93har)\u2014as for example in the verse How well He sees! How well He \nhears! (Q 18:26)\u2014it is here more appropriate and useful to treat first the written form \nof the letters. (Indeed, the fact that the imperative form is used in the verse just cited \nsuggests precisely the objective of teaching.) Yet it must be noted that despite the \nfact that its written form is more manifest and its spiritual form more occult (akhf\u0101), \nthe first is not self-evident and must be learned, whereas knowledge of the second \nneed not be; that is to say, knowledge of the numbers and their degrees is innate, \nin contrast to knowledge of the written form of the letters and their shapes, which \ncannot be understood until they are learned. This is so because of a basic principle of \ndivine oneness (taw\u1e25\u012bd), as those who have studied this know.83\n\nHere Ibn Turka, in short, overturns lettrist precedent by promoting the written form \nof the letters over the oral, which had long been awarded epistemological precedence in \nthe tradition due to its association with prophetic revelation84\u2014including by the Ikhw\u0101n \n\n83.  R. \u1e24ur\u016bf, 478-79.\n84.  A similar dynamic long obtained among Jewish kabbalists; as Elliot Wolfson observes in his magisterial \n\nLanguage, Eros, Being (78): \nIn spite of the persistent claim on the part of kabbalists to the oral nature of esoteric lore and \npractice\u2014a claim always made in written documents\u2014at least as far as historians are concerned \nthere is little question that kabbalah as a historical phenomenon evolved in highly literate circles \nwherein writing was viewed as the principal channel for transmission and embellishment of the", "start_char_idx": 81876, "end_char_idx": 85326, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "70f4a22a-110b-46cc-a867-64d37a6fea1f": {"__data__": {"id_": "70f4a22a-110b-46cc-a867-64d37a6fea1f", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "00058341-7fd9-414f-b00c-02850b1c6931", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "bff8c81be5cfefeef3d512393227974ef17d11ce86c0868183ff13bb3c0ec6de", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5a244384-3431-4b3f-8dbf-e3ed07dd4ab7", "node_type": "1", "metadata": {}, "hash": "c6652b98c55d81d01214acc3a44598fbe18c68c1368f0e2307c1cf798629b344", "class_name": "RelatedNodeInfo"}}, "text": "65  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nal-\u1e62af\u0101\u02be themselves;85 his tashk\u012bk schema even departs from Ibn \u02bfArab\u012b, who is aware of \nthe \u1e6c\u016bsian formulation but assigns it little importance.86 Most significantly, this new \ntheoretical framework allows the Isfahani lettrist to associate prophethood (nubuvvat) \nstrictly with the spoken level of the letters, and sacral power or sainthood (val\u0101yat), its \nactualization, with the written and mental both; Ibn Turka\u2019s innovation here is his bold \nassertion of the superiority of written to spoken, of wal\u0101ya to nubuwwa, to the same \ndegree that vision is superior to all other physical senses: for light (n\u016br), unlike sound, \nis incorruptible and universal, the directest aperture onto the One. In so doing, he is \ngiving lettrist form to the infamous Ibn \u02bfArabian doctrine of the superiority of sainthood \nto prophethood.87 This lettrist physics-metaphysics of light in turn explains \u02bfAl\u012b b. Ab\u012b \n\u1e6c\u0101lib\u2019s status as primary vector of wal\u0101ya during the Islamic dispensation, for he was \nresponsible for perfecting the written shapes of the 28 (or 29) Arabic letterforms, matrix \nof the uncreated Quran, which alone allow for the transmission of words through time and \nspace\u2014and also inventor of the prognosticative mathematical science of jafr, which allows \nus to write the history of the future.88 \n\nIn other words, Ibn Turka posits writing as simultaneously an exclusively Alid \npatrimony and primary vehicle of the philosophia perennis, from Adam to the end of \nhistory. At the same time, he holds number (\u02bfadad)\u2014the mental-spiritual form of the \nletter\u2014to represent the core of the prophetic revelation as actualized by the elite among \nthe saints in every generation, including in the first place Pythagoras as foremost disciple \nof Solomon.89 Yet here too Ibn Turka designates this perennial doctrine a special patrimony \nof the House of the Prophet. As he states: \n\n[T]he ancient sages held the science of number to be the alchemy in whose crucible \n\ntraditions.\n85.  As Necipo\u011flu summarizes (\u201cThe Scrutinizing Gaze,\u201d 31-32): \n\nThe Brethren regard hearing and sight as \u201cthe best and noblest of the five senses,\u201d reminding their \naudience of the Koranic affirmation that God endowed humans with the gift of \u201chearing, sight \nand hearts\u201d (Koran 23:78). Nonetheless, their Neoplatonic view of mimesis (recalling the Parable \nof the Cave) accords a superior status to hearing: the species that inhabit this world are only \nrepresentations and likeness of forms (\u1e63uwar) and beings of pure substance that inhabit the higher \nworld of the celestial spheres and heavens, \u201cjust as the pictures and images [al-nuq\u016bsh wa-l-\u1e63uwar] \non the surface of walls and ceilings are representations and likenesses for the forms\u201d of animate \nbeings of flesh and blood.\n\n86.  It should be noted that Ibn \u02bfArab\u012b offers no such consistent lettrist schema; in his al-Fut\u016b\u1e25\u0101t \nal-Makkiyya, for instance, the Andalusian master refers twice in merest passing to \u1e6c\u016bs\u012b\u2019s formulation (1/45, \n4/315).\n\n87.  See e.g. Elmore, Islamic Sainthood, 147, 155-60.\n88.  R. \u1e24ur\u016bf, p. 481. I have discussed elsewhere the imamophilia intrinsic to the Sunni lettrist tradition, \n\nespecially in the Timurid context (Melvin-Koushki, \u201cThe Quest,\u201d 69-77). It must also be emphasized in this \nconnection that lettrist theory is necessarily predicated on the doctrine of the uncreatedness of the Quran; Ibn \nTurka accordingly bemoans the contemporary popularity of Zamakhshar\u012b\u2019s (d.", "start_char_idx": 85331, "end_char_idx": 88829, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5a244384-3431-4b3f-8dbf-e3ed07dd4ab7": {"__data__": {"id_": "5a244384-3431-4b3f-8dbf-e3ed07dd4ab7", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "70f4a22a-110b-46cc-a867-64d37a6fea1f", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "f1f90845e6df7358840c68d4ba35ad4d4eb5606df6bfc3a85c3eef3f618e2954", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c62d04ef-a1a1-4869-8965-c4232c729e15", "node_type": "1", "metadata": {}, "hash": "1e95875f35310dc016a1737e27eca98198f352c64e0f02c07c9cd0e7a574ce37", "class_name": "RelatedNodeInfo"}}, "text": "538/1144) Kashsh\u0101f, singling \nout his failure to recognize the intrinsic ontological majesty of the quranic letters for special censure (Melvin-\nKoushki, \u201cThe Quest,\u201d 59, 54, 76, 116, 342).\n\n89.  See Melvin-Koushki, \u201cThe Quest,\u201d 315-20.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  66\n\nall other sciences are produced and the elixir [productive] of all manner of rarities \nand marvels. The holy Imam Ja\u02bffar [al-\u1e62\u0101diq] (upon him be peace) also greatly \nvaunted this science, and those who cleave to the threshold of his wal\u0101ya have \npenned numerous works on the subject.90 \n\nBut celestial-mathematical realities cannot be preserved except in written\u2014which is to say, \ntalismanic\u2014form.91 Ibn Turka accordingly identifies the greatest exponents of the perennial \nphilosophy, the Imams and the ancients, together with their disciples in every age, with \nthe quranic phrase \u016bl\u016b l-ayd\u012b wa-l-ab\u1e63\u0101r: those possessed of hands and vision, or men of \nmain and vision\u2014to wit, the coterie of inspired thinkers who have preserved for posterity \nprophetically revealed neopythagorean-neoplatonic philosophy in written form. Evidence \nsuggests that from Ibn Turka onward this phrase entered common usage as a designation \nof sages and philosophers in general.92\n\nThe Book of Inquiries\nShortly after completing Of Letters, and again almost certainly at the instance of \n\nIskandar Sul\u1e6d\u0101n, Ibn Turka began writing his magnum opus, the Book of Inquiries (K. \nal-Maf\u0101\u1e25i\u1e63): the first Arabic summa of Islamic neopythagoreanism. This book, completed \nin 823/1420 and revised and expanded in 828/1425, represents the fullest expression of his \nlettrist metaphysics.93 As such, it massively expands on the fourfold schema first proposed \nin his earlier treatise, treating of the meanings of the letters according to their three forms, \nnumerological (i\u1e25s\u0101\u02be\u012b), symbological (kit\u0101b\u012b) and phonological (kal\u0101m\u012b), as well as the \nletters as they are in themselves (f\u012b anfusi-h\u0101). As Ibn Turka elsewhere states, knowledge \nof these three forms is the sole preserve of the companions and true heirs of the Prophet \n(a\u1e63\u1e25\u0101b al-kh\u0101tam wa-warathatu-hu)\u2014i.e., those men of main and vision occupying the \nhighest rank in his intellectual hierarchy, the Imams and their lettrist followers.94 \n\nThe primary purpose of this work, the author asserts, is to demonstrate the roots of \n\n90.  R. \u1e24ur\u016bf, 472. The alchemical references are here significant; Ibn Turka has in mind J\u0101bir b. \u1e24ayy\u0101n in \nparticular, whose Science of the Balance (\u02bfilm al-m\u012bz\u0101n), the basis of J\u0101birian alchemy, is fundamentally lettrist \nin approach (Melvin-Koushki, \u201cThe Quest,\u201d 180-82, 353).\n\n91.  In her discussion of calligraphy in Deciphering the Signs of God, Schimmel emphasizes the talismanic \nand divinatory applications of the quranic text (152-54); and Nasr observes (Islamic Art and Spirituality, \n30): \u201cSince the verses of the Quran are powers or talismans, the letters and words which make possible the \nvisualization of the Quranic verses also play the role of a talisman and display powers of their own.\u201d\n\n92.  In Sharaf al-D\u012bn Yazd\u012b\u2019s Munsha\u02be\u0101t (85), for instance, \u016bl\u016b l-ayd\u012b wa-l-ab\u1e63\u0101r is used in a letter written \nfor Ibr\u0101h\u012bm Sul\u1e6d\u0101n b. Sh\u0101hrukh (d. 838/1435) to denote the leading lights of the Muslim community charged \nwith the preservation and transmission of the Quran.", "start_char_idx": 88830, "end_char_idx": 92166, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c62d04ef-a1a1-4869-8965-c4232c729e15": {"__data__": {"id_": "c62d04ef-a1a1-4869-8965-c4232c729e15", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5a244384-3431-4b3f-8dbf-e3ed07dd4ab7", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "878b61cafa2a4c2c1d6f8d1ac9eb64c30ff078c07a56d66bb30509601e3c7308", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "abbdf5a4-2d0f-4f91-a939-155e4bf838f4", "node_type": "1", "metadata": {}, "hash": "7132922b6c0ebdc96f6f7b93cf7ae25858f98a13ab9a67ebb22e717957db7b18", "class_name": "RelatedNodeInfo"}}, "text": "Similarly, in his popular Akhl\u0101q-i Jal\u0101l\u012b (320-21) Dav\u0101n\u012b \napplies the phrase to the \u2018famed sages\u2019 (\u1e25ukam\u0101-yi n\u0101md\u0101r), and in his R. Khalq al-A\u02bfm\u0101l (68) to the al-a\u02beimma \nal-kib\u0101r, here meaning the leading theologians and philosophers (man m\u0101rasa \u1e63in\u0101\u02bfataya l-\u1e25ikma wa-l-kal\u0101m) \nwho have dealt with the subject of the creation of human actions. It should be noted in this context that the \nShirazi philosopher, following Ibn Turka, also explicitly associates the written form of the letters with the men \nof main and vision (R. Tahl\u012bliyya, 65).\n\n93.  Melvin-Koushki, \u201cThe Quest,\u201d 97-99, 330-78.\n94.  Melvin-Koushki, \u201cThe Quest,\u201d 315-20.", "start_char_idx": 92167, "end_char_idx": 92803, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "abbdf5a4-2d0f-4f91-a939-155e4bf838f4": {"__data__": {"id_": "abbdf5a4-2d0f-4f91-a939-155e4bf838f4", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c62d04ef-a1a1-4869-8965-c4232c729e15", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "e77439d06db8c63d84c2aa5ed5d0e00ee3f39efe98c6f810d81e7c6cc589f55b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "71b7c9f2-d69b-4fec-ab91-326b934d6cf5", "node_type": "1", "metadata": {}, "hash": "e38f1cb7a2c94da6deccf6761e93ccc264e3e8cfa6c43c8970bde72427509d0e", "class_name": "RelatedNodeInfo"}}, "text": "94.  Melvin-Koushki, \u201cThe Quest,\u201d 315-20. \n\n\n\n67  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nall manifestation in the One and schematize the mechanics of multiplicity\u2019s derivation \ntherefrom. This information, in turn, will allow the adept to manipulate the letters\u2014the \nuncreated, creative matrices through which the One self-manifests\u2014to access and control \nevery epistemological and ontological level of the cosmos, thus constituting a continuum \nfrom ultra-rarefied letter theory to purely practical letter magic. The supreme dignity of its \nobject necessarily renders lettrism the supreme science: \n\nThe subject of the science we have here in view is the One (al-w\u0101\u1e25id) insofar as it is \none, regardless of the form in which it manifests in all the variety of its significations. \nThe all-pervasive, all-encompassing nature of One with respect to existence being \nobvious, this science is therefore necessarily superior to all other sciences by an \norder of magnitude.95\n\nHe proceeds to make an invidious comparison between the object of lettrism and the \nconcept of absolute existence (al-wuj\u016bd al-mu\u1e6dlaq), the standard focus of Avicennan \nphilosophy; because this concept is only relevant to things that exist, and is forever \nrelativized by its opposite, it can hardly serve as the object of a universal metaphysical \nscience. Only the letter encompasses all that is and is not, all that can and cannot be; it \nalone is the coincidentia oppositorum, the intellect\u2019s only vehicle of return to the One.96 (It \nshould be noted in this context that the Isfahani lettrist is here updating the Ibn \u02bfArabian \nconcept of the creative imagination (khay\u0101l) as all-encompassing faculty, making explicit \nwhat the Andalusian master left relatively implicit by privileging the role of the letters \nwith respect to the creative imagination\u2019s mechanics and outworkings.97)\n\nIn the exordium that opens the Maf\u0101\u1e25i\u1e63, Ibn Turka therefore flatly declares metaphysics \nthe supreme science, and lettrism\u2014that branch of metaphysics focused on the One rather \nthan existence or essence\u2014the only valid form of metaphysics:\n\nThe metaphysical sciences (al-\u02bful\u016bm al-il\u0101hiyya), in all their methodological varieties \nand with all their programmatic differences, represent the highest object to which \n[human] ambition aspires and the ultimate point to which the chargers of generous \nnatures are led. But it is only a science that admits of not the slightest insinuation of \ndoubt that can truly show the [different] rankings [of its practitioners] as the finest \nriders compete on its racing grounds for the palm: [the science of letters] \u2026 It is this \n[science] that God has spread out in the abode of His Islam as groundcloth for the \n\n95.  MS Majlis 10196 f. 53b.\n96.  See e.g. MS Majlis 10196 ff. 55a, 58b, 76a; Ibn Turka cites the concept of the marriage of opposites \n\nvariously as ta\u02bf\u0101nuq \u1e0diddayn, ta\u02bf\u0101nuq al-a\u1e6dr\u0101f, majma\u02bf li-l-\u1e6darafayn wa-mu\u02bftanaq li-l-mutaq\u0101bilayn, etc. The \nLatin term was coined, intriguingly, by Ibn Turka\u2019s later contemporary Nicholas of Cusa (d. 1464); on the \nlatter\u2019s equally thoroughgoingly neopythagorean project see Albertson, Mathematical Theologies. More \ngenerally, on the coincidentia oppositorum as a pivotal concept in the History of Religions movement see \nWasserstom, Religion after Religion.\n\n97.  That is to say, letters, as the most fundamental of images, represent the atoms of the imaginal realm \n(\u02bf\u0101lam al-mith\u0101l) (personal communication with William Chittick). On the similar importance of the creative \nimagination to thinkers in late medieval and early modern south India, for example, see Shulman, More than \nReal.", "start_char_idx": 92762, "end_char_idx": 96423, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "71b7c9f2-d69b-4fec-ab91-326b934d6cf5": {"__data__": {"id_": "71b7c9f2-d69b-4fec-ab91-326b934d6cf5", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "abbdf5a4-2d0f-4f91-a939-155e4bf838f4", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "6486e002a41a9afe6ecd5632b76fa6aa99985ee795f4b0067a9d950cb9e25b36", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b5c45355-4c60-49f2-9b72-c272941d76cd", "node_type": "1", "metadata": {}, "hash": "d643cde1eab106f03f5d4040ce7c7ab5c020c2cc5d4bac2299a40204888d382d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  68\n\nrepast of His Speech, favoring His servants with the varieties of growth that sprout \nforth from the ground of their aptitude at the banquets of His Law\u0101m\u012bm, feeding \nthem so as to strengthen them and bring them to maturity with the delicacies of the \ndoves of His \u1e24aw\u0101m\u012bm, giving them to drink of [the water of] Tasn\u012bm so as to revive \nthem to an everlasting life from the cups of His \u1e6caw\u0101s\u012bn.98 \nHe then classifies lettrist metaphysicians as historically belonging to one of three camps: \n\n1) those focused on speech; 2) those focused on writing; and 3) those focused on number, \nthe heirs of \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib, inventor of jafr. While all access a measure of supernal truths \nwith their chosen method, writing is far superior to speech, and number far superior to \nboth\u2014yet it has been curiously neglected. Ibn Turka therefore issues a call for scholars to \nreturn, in effect, to the neopythagorean project of the Ikhw\u0101n al-\u1e62af\u0101\u02be, who in their Ras\u0101\u02beil \nlikewise found all of human knowledge on the science of number. At the same time, he \nupdates and fully islamicizes their model by synthesizing it with the Ibn \u02bfArabian theory of \nwal\u0101ya, then giving the whole a distinctively imamophilic-perennialist cast:99 \n\nHow often have consummate and vigorous [thinkers] among the leading figures of \nthis community sought to acquire [this science]; driven by the burning cravings of \ntheir aspiration, they were not willing to settle for the toughened, jerked meat left \nby those who have gone before but rather strove to reach ripe and succulent truths \nfrom the boughs of each second of each hour, from now to eternity. Such individuals \ninclude those who make for the East of expansiveness and manifestation (bas\u1e6d, \u1e93uh\u016br) \nand succeed in picking the ripe fruits from the crown of the tree of His manifestation \nby way of speech (kal\u0101m\u012b), limiting their diet to this and seeking nothing further. \nThey also include those who rather make for the West of constriction and \noccultation (qab\u1e0d, khaf\u0101\u02be) and are fortunate enough to amass priceless pearls from \nthe submerged hoards of His manifestation by way of writing (kit\u0101b\u012b)\u2014and upon \nmy life, it is the latter who inherit the choicest truths (kha\u1e63\u0101\u02bei\u1e63) from the holy Seal \n(al-\u1e25a\u1e0dra al-khatmiyya).100 These include the oral (matluwwa) wealth he passed down \n\n98.  MS Majlis 10196 f. 52a. The muqa\u1e6d\u1e6da\u02bf\u0101t references here stand metonymically for lettrism as a whole.\n99.  While Ibn Turka\u2019s Sunni identity is not in doubt, it is testament to his lettrist-imamophilic proclivities \n\nthat he breaks with Ibn \u02bfArab\u012b\u2019s identification of the kh\u0101tam al-wal\u0101ya al-mu\u1e6dlaqa/al-\u02bf\u0101mma as Jesus, in this \nappearing to follow the Shi\u02bfi mystical philosophers \u02bfAl\u012b b. Sulaym\u0101n al-Ba\u1e25r\u0101n\u012b (d. ca. 670/1271), Maytham \nb. Maytham al-Ba\u1e25r\u0101n\u012b (d. after 681/1282) and \u1e24aydar \u0100mul\u012b (d. after 787/1385), who similarly awarded this \nstatus to \u02bfAl\u012b as part of their project to synthesize Ibn \u02bfArabian theory with Twelver theology (see al-Oraibi, \n\u201cRationalism in the School of Bahrain,\u201d 333-34).\n\n100.", "start_char_idx": 96427, "end_char_idx": 99509, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b5c45355-4c60-49f2-9b72-c272941d76cd": {"__data__": {"id_": "b5c45355-4c60-49f2-9b72-c272941d76cd", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "71b7c9f2-d69b-4fec-ab91-326b934d6cf5", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "2ad24e28bacf7503fad9acd7196bcb698fef560467f7c2511c17e66bb8760a7b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9a5b7b0f-0319-42f3-8241-8f4a350fbe94", "node_type": "1", "metadata": {}, "hash": "83ecf47873296756bff74f5f4a83c4a72f249621d3279a586deac3246def3902", "class_name": "RelatedNodeInfo"}}, "text": "100.  The theme \u201cwest is best\u201d similarly runs through Ibn \u02bfArab\u012b\u2019s writings, and particularly in the \u02bfAnq\u0101\u02be \nMughrib, where he identifies the Mahdi, for example, with the \u2018sun rising in the west\u2019 (shams al-maghrib) as \nsign of the Last Hour (see Elmore, Islamic Sainthood, 163-95). As Ibn \u02bfArab\u012b states in his R. al-Inti\u1e63\u0101r (trans. in \nibid., 175): \n\nFor the spiritual Opening of the West (fat\u1e25 al-maghrib) is unrivalled by any other Opening, since \nits allotted existential time is the Night (al-layl), and [the Night] precedes the Daytime (al-nah\u0101r) \nin the Glorious Scripture in every passage. In [the Night] the \u2018Night-Journey\u2019 (al-isr\u0101\u02be) takes place \nfor the Prophets, and therein the spiritual Benefits (al-faw\u0101\u02beid) arise [for the Saints], and the Self-\nRevelation of the Real shall come to pass for His Servants \u2026 For the \u2018Virgin-Secrets\u2019 (abk\u0101r al-asr\u0101r)", "start_char_idx": 99505, "end_char_idx": 100367, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9a5b7b0f-0319-42f3-8241-8f4a350fbe94": {"__data__": {"id_": "9a5b7b0f-0319-42f3-8241-8f4a350fbe94", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b5c45355-4c60-49f2-9b72-c272941d76cd", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "997a673264f64225e5596eb2de2f7c12cbf015344c2a6720ceb95c27b668455b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f53c2533-7705-4c65-b84e-35e5ec20b788", "node_type": "1", "metadata": {}, "hash": "6f8ae5562f18f1e6c317dc83f7a90e8e197042dbb0e5099e6aaa74357fdd6f23", "class_name": "RelatedNodeInfo"}}, "text": "69  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nto his heirs (aqrab\u012bn), having himself inherited it from his noble forefathers, i.e., the \npreeternal Speech (al-kal\u0101m al-qad\u012bm) taught him by one terrible in power, very \nstrong, [who] stood poised (Q 53:5-6), as well as the new rarities he possessed, ripe \nfruits [unique] to the Seal\u2019s garden, i.e., the temporally-originated Speech (al-kal\u0101m \nal-\u1e25ad\u012bth) that he read from the [eternal] Tablet of He revealed to His servant what \nHe revealed (Q 53:10). God reward these [pioneers] on our behalf with the greatest \nreward. \n     However, in restricting the path of superabundance to these two nodes, both \namong the Seal\u2019s most prized possessions, and making them the [only] path, [the \nleading scholars of the community] neglected the third [node], which is the rarest \nand choicest and serves to strengthen [the first two].101 It is through this last that \nthe gate of veriest truth (\u02bfayn al-\u1e63aw\u0101b)102 is opened, and behind this gate are the \ntreasuries of the Seal\u2019s glory and the protected space of his intimacy (qurb) which \ncontain necklaces of precious jewels (\u02bfuq\u016bd far\u0101\u02beid al-jaw\u0101hir) and all else laid there \nin store. [The Seal] collected all this and provisioned therewith his son [\u02bfAl\u012b b. Ab\u012b \n\u1e6c\u0101lib], the Seal of Sacral Power ( wal\u0101ya) and standard-bearer of understanding and \nguidance. These necklaces (\u02bfuq\u016bd) are numerical knottings (al-\u02bfuq\u016bd al-\u02bfadadiyya), \nthe spiritual-intellectual form of the Book that was sent down from the highest Pen \nto the noble Tablet. Number (\u02bfadad), then, is the best means of acquiring sciences of \ngreat benefit and numerous as grains of sand, the primordial mine preserving the \ngems [at the core] of all the standard and mainstream sciences.103\n\nAs noted, the Book of Inquiries as a whole is structured according to the fourfold schema \nIbn Turka first deployed in his Of Letters; but now the substance (m\u0101dda) of the letter is \nidentified as light, which alone makes possible his revolutionary lettrist valorization of \nwriting over speech. Space does not here permit a full analysis of this extremely dense and \ncomplex work\u2014naturally still unpublished and unstudied despite its status as a seminal \nwork for centuries.104 For the purposes of the present study, however, a paraphrase of the \nintroductory subsection of each of the four levels of the letter provides an adequate outline \nof Ibn Turka\u2019s unprecedented lettrist metaphysics of light:\n\nare only \u2018deflowered\u2019 with us [in the West]. Thereafter, they emerge before you in your East \n(mashriqu-kum) as \u2018Divorcees\u2019 (thayyib\u0101t) who have ended their period of waiting. Then you marry \nthem at the horizon of the Orient. For we share equally in the pleasure of \u2018marriage,\u2019 but we [in the \nWest, particularly] win the pleasure of \u2018deflowering\u2019!\n\n101.  Cf. Q 36:14: When We sent unto them two men, but they cried them lies, so We sent a third as \nreinforcement (fa-\u02bfazzaz-n\u0101 bi-th\u0101lithin).\n\n102.  \u1e62aw\u0101b (\u1e62WAB) = 99.\n103.  MS Majlis 10196 ff. 52a-b. Note that \u02bfadad, translated here as \u2018number,\u2019 is also the standard term for \n\narithmetic as part of the quadrivium.\n104.  A preliminary analysis is offered in Melvin-Koushki, \u201cThe Quest,\u201d 330-78. I am currently preparing a \n\ncritical edition and translation of the Maf\u0101\u1e25i\u1e63.", "start_char_idx": 100372, "end_char_idx": 103662, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f53c2533-7705-4c65-b84e-35e5ec20b788": {"__data__": {"id_": "f53c2533-7705-4c65-b84e-35e5ec20b788", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9a5b7b0f-0319-42f3-8241-8f4a350fbe94", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "883f74c919d718b09273a581efbd044e4c6c034fe168ad864f16b1f2fa5d6332", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "59c8094c-3cb7-4998-95cb-c141193e31db", "node_type": "1", "metadata": {}, "hash": "95b41e6f124721d1a995cea027730d3b298bf3669f986a5a527bf7ad0b868508", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  70\n\nSection 1: On the mental form of the letters\n     In order to analyze the cosmos at the macro level it is necessary to use the most \ngeneral, comprehensive categories possible; hence the use in metaphysics of such \nconcepts as existence (wuj\u016bd), oneness (wa\u1e25da), quiddity (m\u0101hiyya), etc. Philosophers \nhold absolute existence (al-wuj\u016bd al-mu\u1e6dlaq) to be the most comprehensive of all \nsuch general concepts. Yet even by the philosophers\u2019 own standard this concept \ncannot be all-encompassing, since it, like most philosophical concepts, is offset and \nrelativized by its opposite, in this case forms of absolute nonexistence (al-a\u02bfd\u0101m \nal-mu\u1e6dlaqa); forms of relative existence are likewise counterbalanced by forms of \nrelative nonexistence (al-a\u02bfd\u0101m al-mu\u1e0d\u0101fa). In short, every positive category is \ntwinned with its negative inversion. The sole exception to this rule is the concept of \nwa\u1e25da, the state of being one; because it cannot be thusly relativized, the One alone \nis all-encompassing. That is to say, every other concept, even multiplicity (kathra) \nitself, may be understood in terms of its singularity\u2014it is a concept.  \n     It is the One that necessitates, qualifies and constitutes the Many (al-kath\u012br); it \nalone is capable of being united with its opposite without impairing its essential \nintegrity. Furthermore, the concept of One and its ascending numerical degrees is \nwholly self-evident (bad\u0101ha), unlike the concept of existence, whose supposedly \nself-evident status nevertheless requires demonstration. This is why all the revealed \nprophetic books dwell exclusively on the One, not on existence as such.  \n     Let the researcher therefore set aside his various misconceptions and inquire into \nthe matter of number, for it is the fountainhead of all the sciences, the quarry of all \nrealities, an ocean of insights both manifest and occult.105\n\nSection 2: On the written form of the letters\n     The written form is the most manifest (ajl\u0101) of the letterforms and the most fixed \nin its manifestation. The author first counterposes the view that this distinction \nbelongs rather to the spoken form of the letters, in that speech is more universal \nthan writing\u2014indeed, even animals communicate through sound\u2014, whereas only \nthe educated elite of humanity, very few in number (shirmidha kh\u0101\u1e63\u1e63a min a\u1e63n\u0101f \nal-ins\u0101n), become capable of expressing themselves through writing after years of \ntraining and laborious effort, and must spend further years developing the methods \nof critical thought. Ibn Turka states in response to this that two considerations obtain \nhere: \n\n1) The prophetic mission must indeed rely on the spoken form of language in \norder to reach the greatest number of people, especially as its point is to exhort \nthem to physical acts of piety; spoken words may also powerfully affect listeners  \n \n\n105.  MS Majlis 10196 f. 56a-b. Ibn Turka is here restating almost verbatim the declaration of the Ikhw\u0101n \nal-\u1e62af\u0101\u02be at the beginning of their Ras\u0101\u02beil: \u2018the science of number is the root of the sciences, the essence of \nwisdom, the foundation of knowledge and the [principal] element of all things\u2019 (Ras\u0101\u02beil, 1/21\u201322; trans. in \nEndress, \u201cMathematics and Philosophy,\u201d 133).", "start_char_idx": 103666, "end_char_idx": 106944, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "59c8094c-3cb7-4998-95cb-c141193e31db": {"__data__": {"id_": "59c8094c-3cb7-4998-95cb-c141193e31db", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f53c2533-7705-4c65-b84e-35e5ec20b788", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "efff742a648316b18da3f56ce18d1b654a0b94eeb170d2f7f327cf50ee477d97", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "706c7739-0e0b-4adc-9008-945d18729549", "node_type": "1", "metadata": {}, "hash": "5b4143928ba7f4ff1e61a1d205cd1a4577c37df71e3e9b185460ed4732736cb9", "class_name": "RelatedNodeInfo"}}, "text": "71  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nprecisely because they are fleeting. Spoken letterforms are thus most appropriate \nto the prophetic mission.  \n \n2) By contrast, the responsibility to guide laid upon those possessed of sacral \npower (wal\u0101ya) is far better suited to the written form of language, since it is only \nthrough this medium that the full complexity of that contained implicitly within \nthe prophetic mode may be expounded, this in a form that endures and is capable \nof communicating to each generation the central revelatory truths (al-\u1e25aq\u0101\u02beiq \nal-kashfiyya).\n\n     The written form also has the distinction of being that form that fully intermixes \n(imtiz\u0101j) with the perception of it to the point of total identification (itti\u1e25\u0101d), unlike \nany other sensible form. This is because written letterforms are communicated to the \nlight of vision (n\u016br al-ba\u1e63ar) by light (\u1e0diy\u0101\u02be), and the meeting of separate rays of light \nresults in total union rather than mere conjunction. Thus one can see two clashing \ncolors at the same time without either being denatured (fas\u0101d) by the other, unlike \nall other types of sensory data such as sounds, smells, textures and tastes, wherein \nclashing instances are mutually denaturing when they occur simultaneously; if one \nhears two inharmonious sounds at once, for example, one cannot make out either, \nsince their medium is air rather than light. In other mediums discrete sensory data \nmust follow in succession to be perceived properly, whereas visible things may be \nseen simultaneously and still maintain their integrity. Written letterforms are thus \nnot bodies and cannot clash, and for this reason they stand unique among sensory \nobjects in their abstraction (tajarrud) from denaturing and obscuring material \nconstraints (al-maf\u0101sid al-hay\u016bl\u0101niyya wa-q\u0101dh\u016br\u0101ti-h\u0101 l-\u1e93ulm\u0101niyya). By the same \ntoken, spoken letterforms as communicated through airwaves (al-tamawwuj\u0101t \nal-haw\u0101\u02beiyya) that pass with the elapsing of each moment are susceptible to such \ndenaturing by virtue of their medium. \n     In addition, the more descended (anzal) such forms are, the more they are \ncomplete, encompassing and comprehensive of special characteristics (akmal \nwa-ajma\u02bf li-l-kha\u1e63\u0101\u02bei\u1e63 wa-ashmal).106\n\nSection 3: On the spoken form of the letters\n     While it is the written form of the letter alone that remains imprinted on the \npages of time across the ages, all peoples from ancient times to the present laboring \nto record and preserve the choicest insights of humanity in the form of various \nsciences, the spoken form of the letter, for its part, encompasses every mode of \nexpression, both rational and irrational, that gives voice to the consciousness of \nman and animal. The final level of descent from existential oneness (al-wa\u1e25da \nal-wuj\u016bdiyya)\u2014itself the shadow of the true or divine oneness (al-wa\u1e25da \nal-\u1e25aq\u012bqiyya)\u2014down through the chain of being that comprehends all is described \n\n106.  MS Majlis 10196 ff. 72b-73b.", "start_char_idx": 106948, "end_char_idx": 109947, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "706c7739-0e0b-4adc-9008-945d18729549": {"__data__": {"id_": "706c7739-0e0b-4adc-9008-945d18729549", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "59c8094c-3cb7-4998-95cb-c141193e31db", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "f40697744f3261d4418bfc081f68d29dd389d04c06e0977137465e4e10a4f9dc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "34e65d01-3596-4b87-b3d9-1c4abc370b31", "node_type": "1", "metadata": {}, "hash": "8d44768917215e8b76a20328085db6d4774e6ba6899f0f4e2af4174723408a34", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  72\n\nby the technical term of oneness of genus (al-wa\u1e25da al-jinsiyya). This level in turn \ninvolves descent through levels of its own through which its fullness is expressed, \nthis descent terminating in the low genus (al-jins al-s\u0101fil), its fifth and final stage ... \nThis lowest level, moreover, is reflected in another type termed oneness of species \n(al-wa\u1e25da al-naw\u02bfiyya), the category comprising man as microcosm (al-kawn \nal-j\u0101mi\u02bf). When this process of descent is complete, the last level becomes host to the \ndivine Name the Living (al-\u1e25ayy) and site of the manifestation of its properties, as \nwell as those of all the Names subsidiary thereto. The first thing that is engendered \nfrom this blessed union (jam\u02bfiyya) is a perfect existential form that discloses the \ncontents of consciousness termed the voluntary voice (al-\u1e63awt al-ikhtiy\u0101r\u012b); this is \nwhat first manifests from an animal upon birth \u2026\n     Now it may be asked: How can vocal expression (\u1e63awt) be existential, for it is \nclear that it is but a transitory accident, a fleeting engendered thing? I answer: This \nrefers only to the voluntary voice associated in the first place with the animal; it \nis evident that voice is necessarily attributable to existence when it constitutes a \nreality expressive of what is contained in the hidden levels of existence, yet remains \nan engendered accident insofar as it is borne to the hearing by soundwaves. The \ntwo properties are not mutually exclusive. This is the view of the speculative \n[philosophers and theologians] (ahl al-na\u1e93ar); in terms of sapiential insight (al-wajh \nal-\u1e25ikm\u012b), however, the voice is a corporeal representational form (\u1e63\u016bra jasad\u0101niyya \nmith\u0101liyya) subsisting existentially in itself, regardless of the fact that it manifests \nthrough airwaves, in this respect being similar to light (\u1e0daw\u02be) (which topic was \ndiscussed in the section on the written form of the letter). For this reason the \nphilosophers hold contradictory views on the subject, with some being of the opinion \nthat the two are separate bodies. It is, however, clear to the intelligent that it cannot \nbe a body qualified by flowing and moistness (ru\u1e6d\u016bba) and subject to superficial \nalterations.\n     Given this premise, then, know that the spoken form of the letter is an accidental \nform pertaining to the voice and compounded of parts and vocalizations that serve \nto distinguish [utterances] according to context. This may be known from the \nfact that air, due to its subtle and balanced nature, is uniquely fitted to enter the \nkingdom of the human constitution as servant, there to wait upon its caliph, the \nholy secret (al-la\u1e6d\u012bfa al-qudsiyya), and withdraw upon its command arrayed in robes \nof light. Thus no majlis or other gathering is worth the name if luminous words be \nlacking. The quranic reference here: Surely good deeds will drive away evil deeds; \nthat is a remembrance unto the mindful (Q 11:114). That is to say, good things\u2014the \nlight of existence\u2014must needs drive away evil things\u2014the darkness of nonexistent \nengendered beings. \n     Insofar as the spoken form of the letter represents speech, then, it conveys the \nholy lights that negate the darkness of the material realms. It is for this reason that \nmost of the religious duties God imposes on His servants have to do with this spoken", "start_char_idx": 109951, "end_char_idx": 113331, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "34e65d01-3596-4b87-b3d9-1c4abc370b31": {"__data__": {"id_": "34e65d01-3596-4b87-b3d9-1c4abc370b31", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "706c7739-0e0b-4adc-9008-945d18729549", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "43c517f0820238685b33d7294723c734c0872b2d04b2e0d89ac73bfe5b88266f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "87c48426-39ab-421f-8368-22be8ac5907c", "node_type": "1", "metadata": {}, "hash": "5228cc2af68074df44f4b8e5739c143b5da152c19a66e04318a3ac7e6228bb6b", "class_name": "RelatedNodeInfo"}}, "text": "73  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nform, such as ritual prayer and other forms of worship\u2014this fact alone suffices to \nindicate its great dignity.107\n\nSection 4: On the letters as they are in themselves, i.e., the material substance \n(m\u0101dda) underlying the letters\u2019 three forms as discussed above\n\nHaving discussed the three aspects of the letters together with the properties, \neffects, accidents and concomitants of each\u2014this discussion representing the \nchoicest intellectual fruits of the age and providing the framework for extracting \nexalted types of wisdom from the revealed heavenly letters\u2014, we must now turn to \nthe letters themselves to explicate their supreme eminence in the sensible realms of \nengendered existence; for the letters are the straight path for all seekers. \n     Every fixed substance and transient accident that exists in the visible world falls \ninto one of two categories. The first comprises those that are luminous (n\u016br\u0101n\u012b), i.e., \nthose which are apparent in themselves and manifest other objects through their \neffects, such as the sun. The second comprises those that are dark (\u1e93ulm\u0101n\u012b), i.e., \nthose which are nonapparent in themselves and obscure other objects, such as gross \nbodies (ajr\u0101m kath\u012bfa). Given this premise, it will be clear to anyone with a modicum \nof discernment that only things that are in the first category may serve to provide us \nnew information about what is unknown.  \n     However, the first category comprises many subcategories, since substances and \naccidents differ widely in the extent to which they furnish such information. Some \nthings only illuminate their immediate surroundings, such as a lamp, while others \nilluminate all sensible objects, such as the sun and moon. Despite their difference in \ndegree, however, these two instances do not fundamentally differ in that both reveal \nobjects to the perception without themselves perceiving; this category therefore \nrepresents the first level of light (n\u016br). \n     The second level of light comprises those things that are capable of perceiving \nobjects in their own right as well as making the same objects perceptible to \nother things, such as the light of vision (n\u016br al-b\u0101\u1e63ira) with respect to colors and \nluminosities. This level is superior to the first, yet is still incapable of fully expressing \nthe category of light: for such things cannot perceive themselves nor occulted \nor absent objects, and those objects they do perceive they frequently perceive \ninaccurately\u2014moving things as motionless, large things as small, etc.\n\nThe third level of light comprises that which is capable of perceiving itself as well \nas all other existents, whether sensory or immaterial, present or absent, occult or \nmanifest, and of making such objects perceivable to others: this is the intellect or \nreason (al-\u02bfaql). Yet it too, despite its great facility in revealing objects as they are, \nsuffers from a certain incapacity in fully expressing the divine name Light (al-N\u016br), \nsince by its nature it tends towards what is interior (bu\u1e6d\u016bn) and hence is best able \nto perceive universals and the categories of transcendence and incomparability \n(taqd\u012bs, tanz\u012bh); when it attempts to analyze that which is external (\u1e93\u0101hir), however, \n\n107.  MS Majlis 10196 f. 83a-b.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  74\n\ninvolving rather a comprehensive awareness (jam\u02bfiyya) of engendered particulars \nand the category of similarity (tashb\u012bh), it is incapable of doing so directly and must \nrely upon other faculties. Given the necessity of such reliance, reason cannot but \nfall prey to various types of ambiguity and confusion (talabbus, tashawwush) and \nthereat hesitate and vacillate (taraddud, tadhabdhub). This is because the faculties \nupon which reason relies are often at cross purposes with each other, which leads to \nconflicting and contradictory data (taq\u0101bul, ta\u02bf\u0101ru\u1e0d).", "start_char_idx": 113341, "end_char_idx": 117276, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "87c48426-39ab-421f-8368-22be8ac5907c": {"__data__": {"id_": "87c48426-39ab-421f-8368-22be8ac5907c", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "34e65d01-3596-4b87-b3d9-1c4abc370b31", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "fa0492121478b24bb9346197504daa45e2afd9e115d05a4f1804fe9e3fd28c60", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c5f23835-7caa-477f-810a-306bc528e379", "node_type": "1", "metadata": {}, "hash": "79935c66a4491d5b68a322ab2769b245029db4cd440b6d393d152a4c4f72ce90", "class_name": "RelatedNodeInfo"}}, "text": "More, in seeking the assistance \nof these faculties reason\u2019s own power is compromised and it cannot maintain its \ncontrol over them; they rather interfere even in the arenas proper to reason and \nconfuse its perception, such that it is rarely able to carry out its office free of doubt. \n     Finally, the fourth level of light comprises that which is able to reveal things as \nthey are in an absolute sense, and pertains solely to the revealed heavenly form \nwhich is wholly unsusceptible to error from within or without: this is the letter. To \nit alone belongs the all-comprehensive sublimity (al-\u02bfuluww al-i\u1e25\u0101\u1e6d\u012b) that allows it to \ntranscend all dichotomies (mutaq\u0101bil\u0101t), through it alone are the scales of judgment \npreserved from any deviation or irregularity of measurement proper to most \nengendered beings. For every nature (\u1e6dab\u012b\u02bfa), excepting the letter itself, must needs \noccupy one of two opposed categories (mutaq\u0101bilayn). The letter therefore stands \nto all dichotomies in the manner described by the verse: Praise be to God Who has \nsent down upon His servant the Book and has not assigned unto it any crookedness \n(Q 18:1). For this reason the letter is uniquely capable of making perceptible not only \nthings that exist (mawj\u016bd\u0101t) but also things that do not or cannot exist (ma\u02bfd\u016bm\u0101t, \nmumtani\u02bf\u0101t), and this in equal measure. It alone may reveal the Absolute (al-i\u1e6dl\u0101q) \nthat otherwise transcends all perception and thought. The preeminence of the letters \nis such that God has included them (i.e., the muqa\u1e6d\u1e6da\u02bf\u0101t) among those holy substances \nHe sent down to His servants by way of His prophets to guide them to felicity. The \nletter is the enlightening elixir (al-iks\u012br al-mun\u012br); were a drop of it to strike the \nvaults of dark bodies that fill the realms of contingency (al-\u02bfaw\u0101lim al-imk\u0101niyya), it \nwould forthwith dispel their intrinsic darkness and transform their substance from \nbase to noble, rendering those gross bodies pure light to illumine the dark realms of \nmatter and becoming.108\n\nAs Ibn Turka argues, in sum, every level of the letter is a construct of eternally \nemanated divine light, both ontologically and epistemologically\u2014even speech. Yet writing \nis its most manifest form, for it alone is apprehended by vision, that human faculty proper \n\n108.  MS Majlis 10196 ff. 88b-90a. After citing these demonstrative analogies and rhetorical-poetical proofs \nas to the ontological and epistemological supremacy of the letter, Ibn Turka proceeds to list selected quranic \nverses and hadiths that support his point, followed by sayings from the Companions and Successors (including \n\u02bfAl\u012b and \u1e24usayn) and from the righteous salaf, such as A\u1e25mad b. \u1e24anbal and al-Sh\u0101fi\u02bf\u012b. The author ends the \nopening section of part four by singling out Zamakhshar\u012b\u2019s failure to recognize the intrinsic majesty of the \nquranic letters for special censure. The remainder of part four pursues this theme by applying it in various \nways to the three forms of the letters established above. It treats successively the supreme Name All\u0101h (ALH), \nthe basmala, and various grammatical and rhetorical considerations, ending with an examination of the \nontological and epistemological status of prosody.", "start_char_idx": 117277, "end_char_idx": 120491, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c5f23835-7caa-477f-810a-306bc528e379": {"__data__": {"id_": "c5f23835-7caa-477f-810a-306bc528e379", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "87c48426-39ab-421f-8368-22be8ac5907c", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "76f276df6c61cb8f5db2c4a92428b1c35823bfbe136b3eb266daacc2485ad719", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2fffde4f-98bd-4f4b-ba61-09fcad13dc85", "node_type": "1", "metadata": {}, "hash": "c3466b00035c6f29627a9a33b57efc8183f9ffd55bce4b4db59930f7ffe5d398", "class_name": "RelatedNodeInfo"}}, "text": "75  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nto light and hence most universal. \nFor all that Plato is lionized by lettrists like Ibn Turka as preeminent exponent of \n\nthe philosophia perennis, then, and original model of the theosized sage, in the early \n9th/15th century they finally called his Phaedrean bluff: far from being the guarantee of \nphilosophical integrity, speech is metaphysically the least reliable form of the letter; but \nits written-numerical form\u2014epitomized by the quranic muqa\u1e6d\u1e6da\u02bf\u0101t\u2014is the very key to the \ncosmos.109\n\nLettrism and Sociocultural History\nNeedless to say, Ibn Turka\u2019s revolutionary metaphysics of writing was hardly worked \n\nout in vacuum, but rather reflective of equally sweeping sociocultural and political \nchanges taking place in the Islamicate heartlands during the 8th/14th and 9th/15th \ncenturies\u2014including in the first place the burgeoning of Arabo-Persian writerly culture. \nTabulating such changes is of course well beyond the scope of this article, which simply \nproposes Ibn Turkian lettrism as their relevant metaphysical context. Nevertheless, the \npairing of intellectual history with sociocultural or political history I called for above has \nthe potential to enrich, perhaps even transform, many current scholarly lines of inquiry. \nThough their ramifications cannot be pursued here, those relevant to the study of Middle \nPeriod Islamicate writerly culture include:\n\nPost-Mongol Imperial Ideology\nI have elsewhere argued at length that Ibn Turkian lettrism, together with astrology, \n\nwas an essential component in the construction of a Timurid universalist imperial ideology; \nthis dual astrological-lettrist platform in turn served as template for the Aqquyunlu, \nSafavid, Mughal and Ottoman versions of the same. That is to say, post-Mongol Islamicate \nimperialism, to a far greater degree than its pre-Mongol iterations, was heavily occultist in \ntenor. This political transformation began under the Ilkhanids, as reflected, for instance, \nin \u0100mul\u012b\u2019s Naf\u0101yis al-Fun\u016bn, but only became systematized in the early 9th/15th century. \nIbn Turka played a pivotal role in this process: he almost certainly wrote his Of Letters and \nbegan his Book of Inquiries for Iskandar Sul\u1e6d\u0101n, his first Timurid patron, who despite an \nabortive reign came to stand as model of universal (occult) philosopher-kingship, a status \npointedly claimed by the millennial sovereigns of the early modern Persianate world. As \nsuch, the theory and practice of post-Mongol Islamicate imperialism simply cannot be \nunderstood without reference to lettrism.110 \n\nFurthermore, the sharp increase in elite patronage of occultist texts during this period \nsignificantly impacted writerly and manuscript culture: works on lettrism and the other \noccult sciences constitute as much as ten percent of the massive corpus of surviving \n\n109.  This is not to imply a direct reception of the Phaedrus in Arabic, which does not appear to have \noccurred (Gutas, \u201cGreek Philosophical Works,\u201d 811).\n\n110.  I develop this theme in Melvin-Koushki, \u201cEarly Modern Islamicate Empire.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  76\n\nmanuscripts, still almost wholly untapped.111\nIbn Turka\u2019s philosophical-scientific works on lettrism aside, even those of his treatises \n\nthat are more strictly literary in tenor stand as index of this dramatic shift in post-\nMongol imperial ideology\u2014as well as the unconscionable neglect in scholarship to date of \nsources of the closest pertinence to this theme. His Debate of Feast and Fight, naturally \nstill unpublished and unstudied, is here representative. Completed in 829/1426 for the \nTimurid prince-calligrapher B\u0101ysunghur b. Sh\u0101hrukh (d.", "start_char_idx": 120495, "end_char_idx": 124216, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2fffde4f-98bd-4f4b-ba61-09fcad13dc85": {"__data__": {"id_": "2fffde4f-98bd-4f4b-ba61-09fcad13dc85", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c5f23835-7caa-477f-810a-306bc528e379", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "c80ab6c23f4022ba27dd930559b47ae791c133d3fae64828b36014db987ca7d8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f5ea10d2-e124-4d00-9281-4c0b92c4a184", "node_type": "1", "metadata": {}, "hash": "843e01ae1ee1076df8cd10052931c39dc9c41c5c9250d0e72ceb746d1d054720", "class_name": "RelatedNodeInfo"}}, "text": "837/1434), the Mun\u0101\u1e93ara-yi Bazm \nu Razm is an ornate Persian work that expressly imperializes the venerable feast vs. fight \n(i.e., court vs. military) trope within a lettrist-literary framework. For the first time in the \ncenturies-old Arabo-Persian mun\u0101\u1e93ara tradition, that is, which had never before allowed \na debate\u2019s resolution, Ibn Turka marries the opposites in a manner clearly meant to be \ninstructive to his Timurid royal patron: he is to perform the role of Lord Love (sul\u1e6d\u0101n \n\u02bfishq), transcendent of all political-legal dualities.112 This lettrist mirror for princes is thus \nnot simply unprecedented in Persian literature, a typical expression of the ornate literary \npanache of these scientists of letters, but also serves as key to Timurid universalist imperial \nideology itself in its formative phase.113\n\nHistory of Science\nIbn Turka and his student and friend, Sharaf al-D\u012bn \u02bfAl\u012b Yazd\u012b (d. 858/1454), the Timurid \n\ndynastic historian and mathematician, were friends and colleagues to the preeminent \nastronomer Q\u0101\u017c\u012bz\u0101da R\u016bm\u012b (d. 835/1432), first director of Ulugh Beg\u2019s (r. 811-53/1409-49) \nSamarkand Observatory; Yazd\u012b even worked there for a time. Now historians of science \nacclaim Q\u0101\u017c\u012bz\u0101da, together with his student \u02bfAl\u012b Q\u016bshch\u012b (d. 879/1474), as being responsible \nfor the revolutionary mathematization of astronomy by ridding it of aristotelian physics\u2014\nthe freeing of astronomy from philosophy, as Jamil Ragep has summarized their project.114 \nThe same scholar has argued that this newly mathematized astronomy served in turn \nas a primary inspiration for Copernicus.115 These remarkable findings aside, the current \nhistoriography of science nevertheless wholly abstracts these Timurid astronomers \nfrom their lived, sociopolitical context\u2014a context in which lettrists and mathematician-\nastronomers appear to have professed a common, expressly neopythagorean purpose, \nmaintaining a correspondence with one another and sharing their treatises to this end. In \n\n111.  See Melvin-Koushki and Pickett, \u201cMobilizing Magic.\u201d\n112.  It is here significant that al-Qalqashand\u012b (d. 821/418)\u2014Ibn Turka\u2019s contemporary and fellow resident \n\nof Cairo\u2014penned for one Amir Ab\u016b Yaz\u012bd al-Daw\u0101d\u0101r al-\u1e92\u0101hir\u012b, favorite of Sultan Barq\u016bq and like B\u0101ysunghur \na skilled calligrapher, a debate on the variant theme of sword vs. pen (muf\u0101kharat al-sayf wa-l-qalam) that \nrather concludes with both parties formally making peace of their own accord and declaring their perfect \nequivalence (\u1e62ub\u1e25 al-A\u02bfsh\u0101, 14/231-40). Barq\u016bq, of course, was likewise Akhl\u0101\u1e6d\u012b\u2019s patron, and seems to have \nhad a keen interest in the occult sciences in general and lettrism in particular.\n\n113.  For an edition and translation of this work see my forthcoming The Lettrist Treatises of Ibn Turka; for \nan analysis see my forthcoming \u201cThe Coincidentia Oppositorum Imperialized: Ibn Turka\u2019s Mun\u0101\u1e93ara-yi Bazm u \nRazm (1426) as a Lettrist Mirror for Timurid Princes.\u201d \n\n114.  \u201cFreeing Astronomy.\u201d\n115.  Saliba advances a similar thesis in his Islamic Science.", "start_char_idx": 124217, "end_char_idx": 127253, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f5ea10d2-e124-4d00-9281-4c0b92c4a184": {"__data__": {"id_": "f5ea10d2-e124-4d00-9281-4c0b92c4a184", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2fffde4f-98bd-4f4b-ba61-09fcad13dc85", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "6528925adbaa0474392e956eb597893925d2349ad3aa7a9fd4660fb8189adfb9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7190bacc-aa16-43b0-8220-ebc587bc6637", "node_type": "1", "metadata": {}, "hash": "94d13589792c7fcf065dd17c50791105047860543804100ef62d4ef996cbcdd0", "class_name": "RelatedNodeInfo"}}, "text": "\u201cFreeing Astronomy.\u201d\n115.  Saliba advances a similar thesis in his Islamic Science.\n\n\n\n77  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nsuch a context, in other words, it was only natural for a neopythagorean like Q\u0101\u017c\u012bz\u0101da\u2014\nor Kepler after him\u2014to seek to mathematize the cosmos; and his warm friendship, from \nchildhood, with Ibn Turka cannot but have shaped his thinking.116 It will be recalled that \nthe Isfahani lettrist began pushing precisely for a return to a mathematical cosmology, \nthis in his Maf\u0101\u1e25i\u1e63, in 823/1420: number as key to the cosmos and highest expression of \nwal\u0101ya. In the same year construction of the Samarkand Observatory was begun. There is \nthus every reason to suspect that Q\u0101\u017c\u012bz\u0101da had read and taken inspiration from the Book \nof Inquiries, and his letter thanking Ibn Turka for sending him a copy of the latter\u2019s lettrist \nShar\u1e25 al-Basmala, dedicated to Ulugh Beg, is extant. \n\nIndeed, there survives a great deal of Ibn Turka\u2019s correspondence with the spiritual, \nintellectual and political elites of his day, which allows for a reconstruction of the \nsociopolitical networks in which he and his colleagues and students moved\u2014an Islamicate \nrepublic of letters, as Evrim Binba\u015f has called these networks.117 The explosion of Islamicate \nwriterly culture, in short, also entailed an upsurge in epistolary culture; we may therefore \nspeak of scientific-philosophical networks in the Islamicate world, just as later emerged \nin Europe. Such social networks, then, are the proper context for studying mathematical \nastronomers like Q\u0101\u017c\u012bz\u0101da R\u016bm\u012b\u2014together with their lettrist colleagues. \n\nComparative Intellectual History\nI noted above the remarkable degree of intellectual continuity between the Islamicate \n\nand Christianate realms in the early modern period, with lettrism/kabbalah as a major \nvector. Why the sudden obsession with world as text in 15th-century Iran and Italy? \n\nScholars have yet to explain this signal cultural shift, common to the Mediterranean \nzone, or identify its mechanics. While a few European scholar-occultists, like Ramon Llull \n(d. 1316), did know some Arabic, there is no evidence of direct east-west transmission \nbefore the 17th century,118 and certainly not Persian-Latin (though perhaps Persian-\nGreek); rather, Islamic and then Reconquista Spain would seem to be the pivot.119 That Ibn \n\u02bfArab\u012b, the greatest lettrist theoretician in Islam to that point, was himself an Andalusi \nis telling in this context. Although very little research has been done on the relationship \n\n116.  Melvin-Koushki, \u201cPowers of One.\u201d On Kepler as neopythagorean see e.g. Hallyn, The Poetic Structure \nof the World.\n\n117.  See his Intellectual Networks in Timurid Iran, which focuses on Yazd\u012b as Timurid historian and \ncommitted lettrist.\n\n118.  Exceptionally, the Jesuit polymath Athanasius Kircher (d. 1680), \u201cthe last man who knew everything,\u201d \ndevotes a full chapter of his celebrated Oedipus Aegyptiacus (Rome, 1652-54, 2.1/361-400) to Cabala Saracenica \net Agarena, Saracenic-Hagarenic (i.e., Islamic) kabbalah, subtitling it de superstitiosa Arabum, Turcarumque \nPhilosophia hieroglyphica; it immediately follows a chapter on Hebrew kabbalah (Cabala Hebr\u00e6orum) (my \nthanks to Liana Saif for alerting me to this text; see Stolzenberg, Egyptian Oedipus).\n\n119.  The eastern Byzantine-Ottoman connection was presumably also an important vector for the \ntransmission of Islamicate occultism, and perhaps even lettrism, to (Greek) Christendom, though this \npossibility has been little studied. Most notably, Gemistos Plethon (d.", "start_char_idx": 127170, "end_char_idx": 130755, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7190bacc-aa16-43b0-8220-ebc587bc6637": {"__data__": {"id_": "7190bacc-aa16-43b0-8220-ebc587bc6637", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f5ea10d2-e124-4d00-9281-4c0b92c4a184", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "5eebee12a5684a08afee51ca2695c42df21c5b0d7a24a3f557659889fa498370", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "39be3e44-57c8-4a54-9072-8a76ad29861b", "node_type": "1", "metadata": {}, "hash": "99d5d6eac681cd144e0b1a17a5c1e41590bc7867358e8fd3430341418a40b6c9", "class_name": "RelatedNodeInfo"}}, "text": "Most notably, Gemistos Plethon (d. 1452) himself, the great Byzantine \npaganizing neoplatonist, seems to have become acquainted with the New Brethren of Purity during his \npurported sojourn in Ottoman territory; see Siniossoglou, \u201cSect and Utopia.\u201d", "start_char_idx": 130721, "end_char_idx": 130969, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "39be3e44-57c8-4a54-9072-8a76ad29861b": {"__data__": {"id_": "39be3e44-57c8-4a54-9072-8a76ad29861b", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7190bacc-aa16-43b0-8220-ebc587bc6637", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "9f2d9c63e410ba124d49a2aa88bfc862f686d941e70cfc53dfad28fee9be01f3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9cd09961-aee6-476b-a28c-73e7546d4a56", "node_type": "1", "metadata": {}, "hash": "ff275aa8e28fc314feff27dda2c32d50fa19fd8c68712a6175cd3a5d1f12ec5b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  78\n\nof kabbalah to lettrism, the two currents seem to have coevolved from the beginning of \nthe Islamic period, reaching maturity together in 6th/12th-century Islamic Spain.120 With \nthe Reconquista, however, and the ultimate expulsion of Jews and Muslims from Spain, \nkabbalah was carried north and east to France and Italy, while lettrism was carried due east \nto Egypt and Syria, and thence the Persianate world. (Ibn Turka, again, became a lettrist in \nCairo.) The sudden presence of Jewish kabbalists in Italy in particular led to the invention \nof Christian kabbalah by Pico in the late 15th century, which neopythagorean discipline \nwould go on to inspire the most feted thinkers of early modern Europe\u2014as well as, in some \npart, the doctrine of sola scriptura itself, war-cry of the Protestant Reformation. \n\nIt is just as well that Hebrew kabbalah and not Arabic lettrism was transmitted to \nEurope; unlike the other Arabic occult sciences received so eagerly in the Latinate world, \nby the 7th/13th century lettrism\u2014the most Islamic of the occult sciences\u2014was wholly \npredicated on the ontological supremacy of the Quran. This would clearly have been a \nsticking point for Christian occultists, had they been aware of lettrism as a science; they \ntherefore turned to the Hebrew Bible instead as key to the cosmos. This slight divergence \nnotwithstanding, the fact remains: something happened in Islamic Spain to engender the \ncommon lettrist-kabbalist cosmological doctrine of the Two Books, which by the 10th/16th \ncentury was espoused by thinkers as far afield as Delhi and London, Paris and Shiraz.\n\nLiterary Culture\nThe 9th/15th century likewise saw the florescence of highly \u201cartificial\u201d Persian poetic \n\ngenres in Iran, including in the first place the mu\u02bfamm\u0101 or logogriph and the qa\u1e63\u012bda-yi \nma\u1e63n\u016b\u02bf. Although both have long been cited by scholars as proof of Timurid-Turkmen \ncultural decadence, Paul Losensky in particular has shown them to rather epitomize the \nperiod\u2019s structuralist-textualist turn, bent on the codification and amplification of the \nwhole of the Persian poetic tradition.121 But whence this new obsession with the written \nform of poetry, this ubiquitous interest in names? To what extent was the \u2018fresh style\u2019 \n(\u1e6darz-i t\u0101za) then emergent in Persian poetical practice and dominant by the Safavid-\nMughal period informed by the new lettrist-semiological sensibility sweeping the \npersophone world? Whence many of its literary stars\u2019 determination to \u2018speak the new\u2019 \n(t\u0101za-g\u016b\u02be\u012b)\u2014and render it in complex visual form?122\n\nI have observed elsewhere that the mu\u02bfamm\u0101 in particular, far from being an empty \npastime for vapid litterateurs, was reconfigured by Ibn Turka\u2019s student and friend \nSharaf al-D\u012bn Yazd\u012b in his seminal treatise on the subject, Embroidered Robes (\u1e24ulal-i \nMu\u1e6darraz), which explicitly presents the logogriph as a useful skill in the lettrist\u2019s technical \nrepertoire\u2014an immediate, poetic means of analyzing a person\u2019s name in order to discern \ntheir character, perhaps even their fate.123 (Similarly, chronograms, properly constructed, \noffer insight into the texture of history.) Logogriphs were most commonly deployed as \n\n120.  Ebstein, Mysticism and Philosophy in al-Andalus; Anidjar, \u201cOur Place in al-Andalus.\u201d\n121.  Welcoming Figh\u0101n\u012b, 154-64.\n122.  Ibid., 198-205, et passim.\n123.  Melvin-Koushki, \u201cThe Quest,\u201d 379-89; Binba\u015f, Intellectual Networks, 48, 81-89.", "start_char_idx": 130973, "end_char_idx": 134453, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9cd09961-aee6-476b-a28c-73e7546d4a56": {"__data__": {"id_": "9cd09961-aee6-476b-a28c-73e7546d4a56", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "39be3e44-57c8-4a54-9072-8a76ad29861b", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "6cf2405c42698b7e31056093332f7e8c5b14c47319601fc2937ca46ab877660e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dd1dc7a4-0191-4a51-a43d-b851b18ec214", "node_type": "1", "metadata": {}, "hash": "10c89133cea3d3d7804e3704b1879b1840646d9f38b1d9d43d848a00319641a6", "class_name": "RelatedNodeInfo"}}, "text": "79  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nsocial calling cards, to be sure; but their extreme popularity testifies to a broader social \nconsciousness, informed by influential Timurid lettrists like Ibn Turka and Yazd\u012b, that the \nworld is semantic, and hence deconstructable\u2014and reconstructable\u2014at a formal level. \nThe same observation may be extended to contemporary Mamluk Arabic literary culture, \nwherein a preoccupation with the formal also prevailed as expression of a general Mamluk \n\u201clinguistic consciousness\u201d that achieved the \u201cpoetization of everyday life.\u201d124 It is hardly an \naccident in this context, then, that Ibn Turka himself was a leading exponent of the hybrid \nMamluk-Timurid ornate literary culture of the early 9th/15th century.125 \n\nArts of the Book\nAs is well known, patronage of the arts of the book, especially calligraphy and painting, \n\nboomed under the Timurids. Responding to this cultural transformation, by the end \nof the Timurid period historians began to pay far more attention to calligraphers and \npainters, from the reign of Sh\u0101hrukh onward, than had ever before been merited; and \nin the 10th/16th century, under the successor Safavids, an entirely new art-historical \ngenre was born: the album preface.126 This genre is naturally of primary importance for \nunderstanding Timurid-Safavid writerly-artistic culture, and has been celebrated by Islamic \nart historians as such; I accordingly look briefly at two Safavid album prefaces in the next \nsection to gauge the extent to which their discourse on writing exhibits lettrist influences. \n\nFor now, however, I will simply observe that lettrists have here again been wholly elided \nin the historiography on Timurid-Safavid arts of the book; for reasons that should now be \nobvious, they must not be. The abovementioned Timurid prince B\u0101ysunghur b. Sh\u0101hrukh, \nfor instance, achieved renown as a calligrapher; he also commissioned one of Ibn Turka\u2019s \nmost important lettrist treatises, Query of Kings (R. Su\u02bel al-Mul\u016bk), wherein the Isfahani \nthinker lays out his vision for a Timurid occultist imperialism (as in his Debate of Feast and \nFight, written for the same prince). Ibn Turka\u2019s valorization of the category \u016bl\u016b l-ayd\u012b wa-l-\nab\u1e63\u0101r, men of hands and vision, would also seem to be highly significant in this calligraphic \ncontext. By the same token, Ibn Turka\u2019s unprecedented declaration of the epistemological-\nontological superiority of sight to hearing, on strictly lettrist grounds, can be read as a \n\n124.  Bauer, \u201cMamluk Literature,\u201d 109, 130.\n125.  Melvin-Koushki, \u201cThe Quest,\u201d 379-407. Ibn Turka\u2019s Shar\u1e25-i Na\u1e93m al-Durar is a case in point: it \n\nrepresents the first Persian adaptation of the new Mamluk anthology-as-commentary genre first developed \nby Ibn Nub\u0101ta (d. 768/1366) and emulated by al-\u1e62afad\u012b (d. 764/1363) and Ibn \u1e24ijja al-\u1e24amaw\u012b (d. 837/1434), the \nIsfahani lettrist\u2019s contemporary. It is also significant in this connection that the Maf\u0101\u1e25i\u1e63 ends precisely with a \ndiscussion of prosody (\u02bfar\u016b\u1e0d). Most notably, Malik al-Shu\u02bfar\u0101\u02be Bah\u0101r (d. 1370/1951) presents Ibn Turka as one \nof the greatest stylists of ornate Persian prose (nasr-i fann\u012b) of the 9th/15th century, and identifies him as the \nfirst Arabic and Persian writer to use an ornate literary (adab\u012b) style for scientific (\u02bfilm\u012b) subjects (Sabk-shin\u0101s\u012b, \n3/352; he devotes a separate section to Ibn Turka at 3/233-34).", "start_char_idx": 134457, "end_char_idx": 137864, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dd1dc7a4-0191-4a51-a43d-b851b18ec214": {"__data__": {"id_": "dd1dc7a4-0191-4a51-a43d-b851b18ec214", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9cd09961-aee6-476b-a28c-73e7546d4a56", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "ca2aee425d418a489b385fa7d4ded910db6dea87f519b98364cc6be6e9914a82", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a1dc42d8-de0f-4eac-9e83-73bd6ad678d7", "node_type": "1", "metadata": {}, "hash": "48303a861de797a0e78f4d80ddc4090e937cedec54ce2385eb929df161a1ab99", "class_name": "RelatedNodeInfo"}}, "text": "126.  Roxburgh, Prefacing the Image, 125, et passim. It bears noting that the album preface derives from \nthe ta\u1e95kira preface as parent genre, and so the latter is of equal salience here. Nor is it incidental in this \nconnection that Dawlatsh\u0101h Samarqand\u012b\u2019s (d. 900/1494 or 913/1507) Ta\u1e95kirat al-Shu\u02bfar\u0101\u2014the model for most \nsubsequent instances of the genre\u2014valorizes Ibn Turka and Yazd\u012b as the two most prominent intellectuals of \nShahrukhid Iran (Melvin-Koushki, \u201cThe Quest,\u201d 17).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  80\n\npreface most appropriate to the burgeoning of Persianate visual culture from the Timurid \nperiod onward. That is: it is hardly an accident that the advent of Ibn Turkian lettrist \nhyperstructuralism directly preceded that culture\u2019s embrace of hyperrealism.127\n\nPopularization\nAs Konrad Hirschler has shown, textualization and popularization were interdependent \n\nprocesses in the arabophone west from the 7th/13th century onward.128 The same \nhappened, of course, in the persophone east\u2014and within the high occultist tradition itself. \nThat is to say, the esotericist reading communities that coalesced around the writings \nof al-B\u016bn\u012b in Cairo and Ibn \u02bfArab\u012b in Damascus during the 7th/13th century gave way to \nincreasing levels of elite patronage for the production of copies of occult-scientific texts \nfrom the mid-8th/14th century onward; responding to this elite interest, lettrists like \nIbn Turka and \u02bfAbd al-Ra\u1e25m\u0101n al-Bis\u1e6d\u0101m\u012b wrote their most influential works in a Persian \nor Arabic style accessible and attractive to their royal patrons. Both al-Bis\u1e6d\u0101m\u012b\u2019s Arabic \nworks on lettrism, encyclopedic in the signature Mamluk style, and Ibn Turka\u2019s Persian \nand Arabic treatises on the same, pellucidly clear and systematic, fly in the face of the \nperennial injunction to secrecy pervading the Islamicate occultist tradition to that point.129 \nIn other words, over the course of the 8th/14th century and especially the early 9th/15th \noccultism was effectively de-esotericized to an unprecedented extent.130 I suggest that this \nremarkable development was part and parcel of the textualization-popularization process \ntaking place in the Mamluk-Timurid realms during this period.131 \n\nMoreover, in Shar\u1e25-i Na\u1e93m al-Durar, his hybrid Mamluk-Timurid ornate Persian \ncommentary on the al-T\u0101\u02beiyya al-Kubr\u0101 of Ibn al-F\u0101ri\u1e0d (d. 632/1235), a major teaching \ntext of the Ibn \u02bfArab\u012b school, Ibn Turka applies his tashk\u012bk al-\u1e25arf schema to the question \n\n127.  On the neoplatonic, aristotelian and sufi discourses increasingly used to celebrate and promote this \nvisual culture see Necipo\u011flu, \u201cThe Scrutinizing Gaze.\u201d Her usage in this context of the term hyperrealism, \nas versus European Renaissance naturalism (see n. 44 above), is not to be confused with, for example, its \napplication to the critical theory of Jean Baudrillard (d. 2007), who posited history as simulation model (see \ne.g. The Illusion of the End, 7). On the tired theme of Islamic iconoclasm, Nig\u0101r \u1e94ayl\u0101b\u012b has recently argued \nthat early Islamic prohibitions on painting had solely to do with its association with the manufacture of idols \non the one hand and talismans on the other, and hence did not hinder the development of Persian book \npainting in particular (\u201cPayvand-i \u1e6cilism\u0101t u \u1e62\u016bratgar\u012b dar Isl\u0101m\u201d).", "start_char_idx": 137866, "end_char_idx": 141193, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a1dc42d8-de0f-4eac-9e83-73bd6ad678d7": {"__data__": {"id_": "a1dc42d8-de0f-4eac-9e83-73bd6ad678d7", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dd1dc7a4-0191-4a51-a43d-b851b18ec214", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "9c15b1100f55753476f8a2dcdbe4d128f2e8b3126c349cbec14ce4208440f0aa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4acac280-c824-45e5-a568-47a26f6ff539", "node_type": "1", "metadata": {}, "hash": "acc8f96be613a3c96c24f305a2ee3fa4e5321cfbb564fe93d1f88dc8e5d1a0b0", "class_name": "RelatedNodeInfo"}}, "text": "I here argue, however, that it was precisely \nthe occultist renaissance in the Islamicate world from the 8th/14th century onward that partially inspired and \ninformed emergent Persianate visual culture.\n\n128.  The Written Word, 112. \n129.  Where al-Bis\u1e6d\u0101m\u012b seeks to present the lettrist tradition as exhaustively as possible, however, Ibn \n\nTurka mentions but few authorities (Ibn \u02bfArab\u012b, Sa\u02bfd al-D\u012bn \u1e24amuvay\u012b, J\u0101bir b. \u1e24ayy\u0101n), and is far more \nconcerned to rationalize and systematize the tradition for philosophical-scientfic-imperial use.\n\n130.  Gardiner suggests the descriptor \u201cpost-esotericist,\u201d given that the formerly esoteric nature of the \noccult sciences only added to their prestige during this period (\u201cEsotericism,\u201d 55); see n. 32 above. \n\n131.  Similar arguments have been made with respect to the later impact of mass printing on language \nand literary practice and form (my thanks to Mana Kia for this observation). On printing\u2019s transformation of \ntraditional scholarship in the late 13th/19th and early 14th/20th century, for example, see El Shamsy, \u201cIslamic \nBook Culture.\u201d\n\n\n\n81  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nof popularization. He there summarizes his arguments as presented above, arguing for \nthe primacy of sight vis-\u00e0-vis hearing: the latter is biased toward the spiritual realm and \ntherefore cannot render a wordform in its fullness, unlike vision, which registers spiritual \nand physical objects with equal accuracy.132 At the same time, the faculty of hearing is the \nonly means whereby the illiterate masses may be spiritually enlightened\u2014hence the orality \nof prophecy. Ibn Turka therefore deems the recent explosion in production of sufi poetry \nto herald a new age of human development: for the masses, who constantly listen to this \npoetry performed to music, now have access to accurate knowledge of the structure of \nreality, which is therefore no longer the preserve of the intellectual and spiritual elite.133\n\nAqquyunlu and Safavid Receptions\n\nThe implications of incorporating Ibn Turkian lettrism into the sociocultural and \npolitical historiography of Persianate societies are thus far-reaching indeed. What, then, \nof post-Timurid intellectual history? Did Ibn Turka have heirs in the later Islamicate \nphilosophical tradition? And to what extent was his metaphysics of writing mainstreamed \nin Persianate scholarly culture as a whole?\n\nTo understand the receptions of Ibn Turka in the Persianate world in the centuries \nafter his death, we must first bracket out his receptions in 20th-century scholarship, \nIranian and Euro-American alike, which have served only to occlude and elide his occult \nphilosophy as sketched above. In the influential reading of Henry Corbin and Seyyed \nHossein Nasr, Ibn Turka is but a sufi-Shi\u02bfi thinker serving as a modest, nondescript link in \nthe intellectual chain of ascent from Na\u1e63\u012br al-D\u012bn \u1e6c\u016bs\u012b to Mull\u0101 \u1e62adr\u0101; as I have shown in \ndetail elsewhere, such a designation radically misrepresents the Isfahani lettrist\u2019s project\u2014\nhe was certainly neither sufi nor Shi\u02bfi.134 Similarly, \u02bfAll\u0101ma \u1e6cab\u0101\u1e6dab\u0101\u02be\u012b (d. 1402/1981) \ncelebrates Ibn Turka in his al-M\u012bz\u0101n as a preeminent synthesizer of Avicennan philosophy \nand theoretical mysticism (\u02bfirf\u0101n), ranking him in this regard with F\u0101r\u0101b\u012b and Suhravard\u012b; \nthat is to say, he recognizes him as a neoplatonist, but not as a neopythagorean, and in \nno way an occultist.135 Departing somewhat from this consensus, the late Mu\u1e25ammad-\nTaq\u012b D\u0101nishpazh\u016bh (d.", "start_char_idx": 141194, "end_char_idx": 144694, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4acac280-c824-45e5-a568-47a26f6ff539": {"__data__": {"id_": "4acac280-c824-45e5-a568-47a26f6ff539", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a1dc42d8-de0f-4eac-9e83-73bd6ad678d7", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "09006ea52b62f245325aae2b3fa2e52a242e81373173abb1ef2d99643304f18f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d630a865-1a0c-4eef-bdc3-be496e914a1a", "node_type": "1", "metadata": {}, "hash": "446abcfded42d679b58980ef11605957b466decd056458936eb94f668abda5d0", "class_name": "RelatedNodeInfo"}}, "text": "1417/1996), while more willing to acknowledge Ibn Turka\u2019s lettrist \ncommitments, declared him rather the \u2018Spinoza of Iran.\u2019136 (\u02bfAbd al-\u1e24usayn Zarr\u012bnk\u016bb \n(d. 1420/1999), in response, took issue with this title as being misrepresentative of Ibn \n\n132.  Shar\u1e25-i Na\u1e93m al-Durr, 38-39.\n133.  Melvin-Koushki, \u201cThe Quest,\u201d 401. Note that in early modern Persian ta\u1e95kiras poets are routinely \n\nportrayed as having access to supernal truths (my thanks to Mana Kia for this observation). Cf. Thomas \nBauer\u2019s proposal that Mamluk literature represents a shift to a participational aesthetics away from the \nmonumental representationalism standard in the Abbasid period (\u201c\u2018Ayna h\u0101dh\u0101 min al-Mutanabb\u012b!\u2019\u201d).\n\n134.  Melvin-Koushki, \u201cThe Quest,\u201d 6-8.\n135.  Al-M\u012bz\u0101n f\u012b Tafs\u012br al-Qur\u02be\u0101n, 5/282-84. His association of Ibn Turka with Suhravard\u012b is not entirely \n\ninappropriate, however, given that, as I argue, the former commandeered the latter\u2019s doctrine of tashk\u012bk \nal-n\u016br for lettrist purposes.\n\n136.  \u201cMajm\u016b\u02bfa-yi Ras\u0101\u02beil-i Khujand\u012b,\u201d 312; specifically, he asserts Ibn Turka to be the \u2018Spinoza of Iran\u2019 to \nrhetorically underscore the necessity of publishing and studying his works. Needless to say, it is a rather ironic \nchoice, given Spinoza\u2019s own project, essentially antithetical to Ibn Turka\u2019s, of biblical criticism.", "start_char_idx": 144695, "end_char_idx": 146003, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d630a865-1a0c-4eef-bdc3-be496e914a1a": {"__data__": {"id_": "d630a865-1a0c-4eef-bdc3-be496e914a1a", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4acac280-c824-45e5-a568-47a26f6ff539", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "fc43361b94949578f4294ffae0bcf458740db85bb273f4581bc920ca8a5c08f8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3a0c9cb7-5771-40e8-b347-b25e738d23e3", "node_type": "1", "metadata": {}, "hash": "cdc085e2a83e6f300fd3aa1fd3af8a0d3bc376be239abe5ffe6f6e5faa50dd06", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  82\n\nTurka\u2019s mystical and lettrist concerns.137) All such readings are well-intentioned, to be sure, \nbut err in their assumption that lettrism forever remained a minor subset of sufism\u2014in \nthis ignoring a massive body of evidence to the contrary, including the Arabo-Persian \nencyclopedic tradition itself. For Ibn Turka\u2019s project is expressly revolutionary: he sought \nto demote sufism and philosophy both from their wonted positions at the top of the \nepistemological hierarchy and install his lettrist metaphysics-physics in their place.138\n\nFor all that this basic point is lost on modern scholars, it was manifestly clear to his \ncontemporaries and heirs throughout the Persianate world; and these include a number of \nthinkers far more feted in the scholarship than Ibn Turka himself. Indeed, the best index \nof the centrality of lettrism to Ibn Turka\u2019s project is the fact that he was received solely as \na lettrist until the 13th/19th century.139 Nor was the scope of his influence limited to Iran \nduring his own lifetime and after; in one later work, for instance, he declares himself\n\na seeker of knowledge whose writings are borne abroad by the north and east winds \nand are well received in all regions and on all shores, with travelers from India \n(Hindust\u0101n) and Anatolia being dispatched in search of copies of his treatises and \nbooks, and whose students come to him from all lands, including Shiraz, Samarkand, \nAnatolia and India (Hind).140\n\nIn other words, Ibn Turka\u2019s lettrist corpus, like al-B\u016bn\u012b\u2019s before it, quickly emerged as an \nimportant node in the explosion of Persianate manuscript culture; many early copies of \nhis Maf\u0101\u1e25i\u1e63 may indeed be found as far afield as Istanbul,141 and lettrist treatises like the \nR. \u1e24ur\u016bf were equally popular\u2014it is included, for instance, in MS Fatih 5423 (TIEM 2054), \na gorgeous, deluxe collection of Ibn Turka\u2019s works copied in 1439 for an elite Ottoman \npatron.142 This would seem to be an unsually fitting fate for works that advance, for the \nfirst time in the Islamicate context, a systematic metaphysics of writing.\n\nHere again, a full account of Ibn Turka\u2019s students and heirs is beyond the scope of this \narticle; but I offer a few select examples to show that his lettrist metaphysics remained \ncurrent in philosophical circles in Iran through at least the early 11th/17th century\u2014\nwhence it permeated scholarly understandings of the nature and epistemological-\nontological supremacy of writing throughout the Persianate world, from Anatolia to India, \nduring the same period.\n\nThe philosophers of Aqquyunlu-Safavid Iran most openly indebted to Ibn Turka are \n\n137.  Dunb\u0101la-yi Justuj\u016b dar Ta\u1e63avvuf-i \u012ar\u0101n, 142.\n138.  Melvin-Koushki, \u201cThe Quest,\u201d 330-33.\n139.  On Ibn Turka\u2019s reception in Safavid and Qajar Iran see Melvin-Koushki, \u201cWorld as (Arabic) Text.\u201d\n140.  Nafsat al-Ma\u1e63d\u016br-i Duvvum, 209-10. Note that Hind variously designates those regions of the \n\nSubcontinent under Muslim rule, the Subcontinent as a whole, or the Indo-Gangetic region of north India only \n(my thanks to Mana Kia for this observation).\n\n141.  For a preliminary list of surviving manuscript copies in Iran and Turkey see Melvin-Koushki, \u201cThe \nQuest,\u201d 97-98.\n\n142.  My thanks to Maria Subtelny for examining this majm\u016b\u02bfa on my behalf. For a preliminary list of \nsurviving manuscript copies in Iran and Turkey see Melvin-Koushki, \u201cThe Quest,\u201d 88-89.\n\n\n\n83  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\ntwo: Jal\u0101l al-D\u012bn Dav\u0101n\u012b (d.", "start_char_idx": 146007, "end_char_idx": 149550, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3a0c9cb7-5771-40e8-b347-b25e738d23e3": {"__data__": {"id_": "3a0c9cb7-5771-40e8-b347-b25e738d23e3", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d630a865-1a0c-4eef-bdc3-be496e914a1a", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "2bf118b08219806d938a53f3a5bf92e440db08dd002f3ffd0fdf16ca0abec837", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e811ebb2-d14c-4bb0-8160-39a22c5fc6d8", "node_type": "1", "metadata": {}, "hash": "da0573ed2583fdab07d5f2aeec3bd41f82caa81b783f1c2a2eca57d6ad0029fb", "class_name": "RelatedNodeInfo"}}, "text": "908/1502) and M\u012br D\u0101m\u0101d (d. 1040/1630). Both are widely \nacknowledged in the literature to be both pivotal figures in their own times and among the \nmost influential philosophers in Islamicate intellectual history more generally. The latter, \nhailed as the Third Teacher (mu\u02bfallim-i s\u0101lis) (i.e., after Aristotle and F\u0101r\u0101b\u012b), intimate of \nShah \u02bfAbb\u0101s I (r. 995-1038/1587-1629) and mentor to Mull\u0101 \u1e62adr\u0101, is usually considered the \nfounder of the so-called philosophical school of Isfahan; as such, most of his works have \nbeen published and studied extensively. This Safavid philosopher embraced Ibn Turka\u2019s \nlettrist metaphysics in at least three works, including his seminal Firebrands and Meeting \nStations (Ja\u1e95av\u0101t u Mav\u0101q\u012bt), a Persian summary of his philosophical system as a whole; \nciting the R. \u1e24ur\u016bf in particular, M\u012br D\u0101m\u0101d even adopts the fourfold tashk\u012bk al-\u1e25arf \nschema analyzed above.143 Given persistent scholarly occultophobia, however, this crucial \nfact has been flatly ignored in the literature to date. \n\nFor his part, Dav\u0101n\u012b is celebrated as an eclectic illuminationist-Ibn \u02bfArabian-Ash\u02bfari \nthinker, the last major heir of Fakhr al-D\u012bn R\u0101z\u012b, and together with his great rival M\u012br \u1e62adr \nal-D\u012bn Dashtak\u012b (d. 903/1498) and the latter\u2019s son M\u012br Ghiy\u0101s al-D\u012bn Dashtak\u012b (d. 949/1542) \naccounted the most important source for Safavid philosophy.144 Dav\u0101n\u012b\u2019s influence in India, \nwhence hailed a number of his students, was similarly outsize, and likewise in Ottoman \nscholarly circles.145 The Aqquyunlu philosopher penned two popular Persian lettrist works, \none of which, On the Declaration of Divine Oneness (R. Tahl\u012bliyya), effectively reasserts Ibn \nTurka\u2019s lettrist hierarchy of knowledge, whereby lettrism serves as supreme metaphysical \nscience, superior to both Avicennan-illuminationist philosophy and sufi theory; and his \npresentation of this science follows Ibn Turka\u2019s to the letter\u2014including, naturally, its \nsignature tashk\u012bk al-\u1e25arf schema.146 Yet here too Dav\u0101n\u012b\u2019s embrace of Ibn Turkian lettrism \nhas been wholly elided in the literature. Nevertheless, that two of the most influential \nphilosophers of Iran, both in service to, respectively, Aqquyunlu and Safavid ruling elites, \npointedly adopted Ibn Turka\u2019s metaphysics of writing suggests it to have been well-known \nand attractive to scholarly elites more generally; it should therefore be detectable as a \ncultural discourse well beyond philosophical circles.\n\nI have argued elsewhere that M\u012br D\u0101m\u0101d\u2019s reception of Ibn Turka, pivoting consciously \non Dav\u0101n\u012b\u2019s, is the crucial context for understanding the striking neopythagorean \nturn in Safavid philosophy, whereby even Ibn S\u012bn\u0101 himself, the second Aristotle, was \n\n143.  Ja\u1e95av\u0101t u Mav\u0101q\u012bt, 134, 143-34; see Melvin-Koushki, \u201cWorld as (Arabic) Text.\u201d\n144.  On the formative Dav\u0101n\u012b-Dashtak\u012b rivalry see Bdaiwi, \u201cShi\u02bfi Defenders of Avicenna.\u201d\n145.  Rizvi, \u201cM\u012br D\u0101m\u0101d in India\u201d; El-Rouayheb, Islamic Intellectual History, 52.\n146.  Melvin-Koushki, \u201cThe Quest,\u201d 256-61.", "start_char_idx": 149551, "end_char_idx": 152557, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e811ebb2-d14c-4bb0-8160-39a22c5fc6d8": {"__data__": {"id_": "e811ebb2-d14c-4bb0-8160-39a22c5fc6d8", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3a0c9cb7-5771-40e8-b347-b25e738d23e3", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "c013320df18db7d665e14cea052a71058bc4c4ef0d7d168688031bd39af46fe5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5e11276a-2061-49c6-98f2-3f8616a2d122", "node_type": "1", "metadata": {}, "hash": "29c412dfb9193d501f7434d11caeb34fab2edf11e0bfba02518a41ac832b48bf", "class_name": "RelatedNodeInfo"}}, "text": "146.  Melvin-Koushki, \u201cThe Quest,\u201d 256-61. Dav\u0101n\u012b\u2019s summary of these levels is useful in this context \n\n(R. Tahl\u012bliyya, 65-66): 1) Spiritual-mental, wherein the letters take form in the human mind before being \nexpressed, in this corresponding God\u2019s knowledge of realities before their coming into being; these letters \nare called the high letters (\u1e25ur\u016bf-i \u02bf\u0101liy\u0101t) or thought letters (\u1e25ur\u016bf-i fikriyya). 2) Oral, wherein the letters \nare expressed in audible form; these are called the medial letters (\u1e25ur\u016bf-i wus\u1e6d\u0101). 3) Written, wherein the \nletters are made visible to men of might and vision (Q 38:45); these are called the low letters (\u1e25ur\u016bf-i s\u0101fila). \nFurthermore, letters have spirits, bodies and hearts. Their spirits represent their numerical values, their \nhearts their oral form, and their bodies their written form.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  84\n\ntransmogrified into a neopythagorean-occultist;147 I further suggest it here as an important \nfactor in the equally striking florescence of Safavid book culture.148 Most emblematic of \nSafavid perennialist bibliophilia, even bibliomania, is the sharply increased production \nof philosophical anthologies (which often feature lettrist texts), on the one hand, and the \nconsolidation of a new genre of art history-theory, the album preface, on the other. \n\nA telling example of the first is British Library MS Add. 16839, a classic 11th/17th-\ncentury Safavid anthology of philosophical and mystical texts that features a heavy \nlettrist emphasis; most significantly, it conjuncts a number of lettrist and other treatises \nby Ibn Turka, including the R. \u1e24ur\u016bf, with M\u012br D\u0101m\u0101d\u2019s Ja\u1e95av\u0101t, together with treatises \nby a range of other authorities, from Ibn S\u012bn\u0101 and \u1e6c\u016bs\u012b to Dav\u0101n\u012b and Mull\u0101 \u1e62adr\u0101.149 A \ncelebrated instance of the second is Q\u0101\u017c\u012b A\u1e25mad\u2019s (d. after 1015/1606) Rose Garden of \nArt (Gulist\u0101n-i Hunar), an unprecedentedly comprehensive work of art historiography-\nbiography completed around 1006/1598 (revised 1015/1606) and dedicated to Shah \u02bfAbb\u0101s. \nThis is a curiously hybrid work, simultaneously a technical treatise on writing and a \nbiographical dictionary of calligraphers, but also functioning, according to David Roxburgh, \nas a \u201cgargantuan album preface.\u201d150 I wish to call attention to two features of the Gulist\u0101n-i \nHunar relevant to the present context. \n\nFirst, Q\u0101\u017c\u012b A\u1e25mad opens his work by copying and slightly reworking the beginning of \nShams al-D\u012bn \u0100mul\u012b\u2019s section on writing as translated above\u2014a borrowing not previously \nnoticed. That the Naf\u0101yis al-Fun\u016bn is drawn on so prominently as a source for emulation is \nof special significance here: it implies that Q\u0101\u017c\u012b A\u1e25mad was well aware of its status as the \nfirst Persian encyclopedia of the sciences to a) formally valorize writing over speech, and \nb) elevate sufism, and by extension lettrism, to the status of queen of the Islamic sciences. \nAs I argue, these two departures from precedent are intimately connected, and would \npresumably have been understood to be so by a consummate scholar like Q\u0101\u017c\u012b A\u1e25mad.", "start_char_idx": 152515, "end_char_idx": 155597, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5e11276a-2061-49c6-98f2-3f8616a2d122": {"__data__": {"id_": "5e11276a-2061-49c6-98f2-3f8616a2d122", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e811ebb2-d14c-4bb0-8160-39a22c5fc6d8", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "6bc2c9b9ed5cd5f75938a9080861ad534b9317cc80e86f584176194f58e517a6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2f0b41be-0431-4075-bc6b-25134fa97eb7", "node_type": "1", "metadata": {}, "hash": "ed0654815fb2a03d2830e6f280b14cae4a007c9b0bb1fe3ecbeb23c4c99c7460", "class_name": "RelatedNodeInfo"}}, "text": "His opening assertion of the supremacy of writing, moreover, like \u0100mul\u012b\u2019s, is categorical: \n\u2018It is evident to the minds of those with insight that the finest thing a person can possess \nis excellence and skill (fa\u017cl u hunar), and that no [skill] is finer than the ability to write \nbeautifully (\u1e25usn-i kha\u1e6d\u1e6d).\u2019151\n\nSecond, Q\u0101\u017c\u012b A\u1e25mad, like all other Safavid album preface writers of the 10th/16th \ncentury, places great store by \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib\u2019s status as inventor of the Kufic script, as \nwell as inspirer, through a dream vision, of Ibn Muqla (d. 328/940), the Abbasid vizier \nuniversally considered to be responsible for codifying the \u2018six scripts\u2019 (al-aql\u0101m al-sitta, \nshish qalam)152 derived from Kufic and hence the patron saint of Arabic calligraphy as \nsuch.153 (Q\u0101\u017c\u012b A\u1e25mad also expands on this theme to praise Imam \u1e24asan and Imam Zayn \n\n147.  Melvin-Koushki, \u201cWorld as (Arabic) Text.\u201d\n148.  See e.g. Endress, \u201cPhilosophische Ein-Band-Bibliotheken.\u201d\n149.  Rieu, Catalogue of the Persian Manuscripts, 2/833-35.\n150.  Prefacing the Image, 2.\n151.  Gulist\u0101n-i Hunar, 4.\n152.  I.e., thuluth, tarq\u012b\u02bf, mu\u1e25aqqaq, naskh, ray\u1e25\u0101n and riq\u0101\u02bf.\n153.  Roxburgh, Prefacing the Image, 188; on the reforms of Ibn Muqla see Tabbaa, \u201cThe Transformation.\u201d", "start_char_idx": 155599, "end_char_idx": 156844, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2f0b41be-0431-4075-bc6b-25134fa97eb7": {"__data__": {"id_": "2f0b41be-0431-4075-bc6b-25134fa97eb7", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5e11276a-2061-49c6-98f2-3f8616a2d122", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "80849917e53539ee65f8d85870c311fa3fd3fbb705f390c07cc13cf2695e1f32", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e2028097-6abc-41a5-8509-5428312089a8", "node_type": "1", "metadata": {}, "hash": "b441346b851286d9866b158863ccfaceb7b5fadab710b5b0af9f264d82fad531", "class_name": "RelatedNodeInfo"}}, "text": "85  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nal-\u02bf\u0100bid\u012bn \u02bfAl\u012b as potent calligraphers and copyists of the Quran in their own right.) Of \nImam \u02bfAl\u012b he declares: \n\nThat script (kha\u1e6d\u1e6d\u012b) that, like kohl, salved and illumined the eyes of men of vision (\u016bl\u016b \nl-ab\u1e63\u0101r) in communicating the divine inspiration and commands and prohibitions \nvouchsafed the holy Messenger (God bless and keep him and his House) was the \nKufic script. There survive to this day some of the letters (arq\u0101m) produced by the \nmiraculous pens of the holy Shah of Sacral Power (sh\u0101h-i val\u0101yat-pan\u0101h) (the peace \nof God be upon him)\u2014how richly do they illuminate the eye of the soul and burnish \nthe tablet of the mind! None has written more beautifully than that holy eminence \n(the blessings and peace of God be upon him), who produced the finest examples \nof the Kufic script ever written \u2026 Masters [of this art] therefore identify that holy \neminence (the blessings of God be upon him) as the originator (sanad) of that script \nand trace its chain of transmission back to him.\n\nThe first to marry beautiful writing to beautiful conduct \nwas Murta\u017c\u0101 \u02bfAl\u012b, and that mightily.\n\nFor this reason said [the Prophet] (God bless and keep him and his House): Writing is \nhalf of all knowledge (al-kha\u1e6d\u1e6d ni\u1e63f al-\u02bfilm). That is, for whomever writes well, it is as \nthough he has mastered half of all sciences.\n\nWhose writing did the chief of the prophets,  \nin his knowledge and wisdom, declare the half of all knowledge? \nThe Prophet declared it \nof the writing of Murta\u017c\u0101 \u02bfAl\u012b. \nMurta\u017c\u0101 was truly the king of all saints (sh\u0101h-i awliy\u0101); \nbut when the caliphs usurped [his right] \nhe made seclusion his practice, \nfor a time eschewing all intercourse, \npreferring rather to copy the Quran (kit\u0101bat-i mu\u1e63\u1e25af)\u2014 \nhence the great honor and majesty that redounds to writing! \nFor how could writing like his be within human power? \nHis script was beyond human, his writing other.154\n\nGiven the imperial Twelver Shi\u02bfi context in which Q\u0101\u017c\u012b A\u1e25mad and his fellow album \npreface authors were writing during the 10th/16th century, most scholars have reflexively \nassumed such encomiums for \u02bfAl\u012b as simultaneously the inventor of Kufic and \u201cking \nof the saints\u201d to be both historical fictions and quintessentially, uncontestably Shi\u02bfi. \nBut such a conclusion is rash and unwarranted, especially if our goal is to recover the \n\nIt is significant in this context that \u0100mul\u012b simply reports that scholars differ in crediting the invention of \nKufic to either \u02bfAl\u012b or Ibn Muqla, without supplying, like Q\u0101\u017c\u012b A\u1e25mad, a dream-vision narrative to resolve the \nattribution in favor of \u02bfAl\u012b.\n\n154.  Gulist\u0101n-i Hunar, 13-14.", "start_char_idx": 156849, "end_char_idx": 159524, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e2028097-6abc-41a5-8509-5428312089a8": {"__data__": {"id_": "e2028097-6abc-41a5-8509-5428312089a8", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2f0b41be-0431-4075-bc6b-25134fa97eb7", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "2fd8220c6e6db6349a5dfedb1dabb203655ce9794afaccba8832a52e93452e94", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "05a1f521-b897-4396-9757-7a652a2639ce", "node_type": "1", "metadata": {}, "hash": "63b47436fa68bf8a4d821bade967e5c859fabcfad8b45928ab143b89054e6d16", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  86\n\nSafavid metaphysics of writing. For Ibn Turka\u2014a committed Sunni imamophile\u2014appears \nto have been the foremost authority in Safavid Iran on matters letter-metaphysical, as \nwe have seen; and his metaphysics of writing is founded on the doctrine that writing \nand mathematics are the directest expressions of wal\u0101ya, whose preeminent exponent \nduring the Islamic dispensation is \u02bfAl\u012b\u2014inventor, Ibn Turka says, of the Kufic script and \njafr both. Such a neat congruency between Ibn Turka\u2019s pneumatic-grammatic theory and \nQ\u0101\u017c\u012b A\u1e25mad\u2019s rhetoric is thus hardly coincidental. That is to say: lettrism was the Sunni \nintellectual current most utilizable by Shi\u02bfi scholars seeking to construct a new imperial \nSafavid Shi\u02bfi culture; any account of the transformative shi\u02bfization of Iran that elides \nTimurid-Aqquyunlu lettrist precedent must therefore remain incomplete.\n\nBut the Gulist\u0101n-i Hunar does not explicitly employ the neoplatonic-neopythagorean \nschema systematized by Ibn Turka in Ibn \u02bfArabian terms; for this we must turn to the most \nfamous of the Safavid album prefaces, that of D\u016bst Mu\u1e25ammad (d. after 972/1564), written \nfor the album prepared for Bahr\u0101m M\u012brz\u0101 (d. 957/1549), brother of Shah \u1e6cahm\u0101sb (r. \n930-84/1524-76). The ornate opening passage of this preface has been analyzed masterfully \nby David Roxburgh in particular;155 but no art historian has yet noted its overtly lettrist \nframework.156 It begins:\n\nThe noblest writing \u2026 is praise of the Creator, by Whose Pen are scriven and by \nWhose tracing are limned the High Letters (\u1e25ur\u016bf-i \u02bf\u0101liy\u0101t) and the supernal forms \n(\u1e63uvar-i muta\u02bf\u0101liy\u0101t). According to the dictum The Pen exhausted its ink with [writing \nall] that will be until Doomsday, the coalesced forms and variegated shapes of the \nentifications (a\u02bfy\u0101n) were\u2014according to the dictum I was a hidden treasure\u2014secreted \nin the treasury of the unseen beyond time; then\u2014according to its continuation I \ncraved to be known, so I created creation in order to be known\u2014He snatched with \nthe fingers of destiny the veil of nonbeing from the countenance of being, and with \nthe hand of mercy and grace and the pen of The first thing God created was the Pen \npainted them masterfully on the canvas of existence.  \n     [It is praise of] the Maker, Who in the workshop of God created Adam in His \nform rendered the totality of the human form\u2014a microcosm (\u02bf\u0101lam-i s\u0101n\u012b) in its \nall-comprehensiveness of forms and meanings\u2014upon the page of creation in the most \nbeautiful guise, wiping the dust of nonexistence from the tablet of his being with the \npolish of favor, then [set him to] ascend the levels of Assume the attributes of God \n[by] making the mirror of creation the site of manifestation of His Names and traces.  \n\n155.  Prefacing the Image, esp. 189-98.\n156.  As Roxburgh notes (ibid., 165), while \n\nmost scholars agree that the content of Dust Muhammad\u2019s preface is particularly remarkable \u2026 [i]\nts turns of phrase and figures of speech were thought to be hackneyed (and incapable of signifying \nanything other than their life as literary devices), and the narrative content of its stories were \nconsidered topoi, the product of pure rhetoric, and never taken seriously. Without thoroughgoing \nanalysis of the preface, its immediate meaning\u2014viz. the licitness of depiction\u2014and rationale\u2014a \njustification for depiction and explanation of Safavid art in the present\u2014came across to some \nscholars as somewhat flimsy, perhaps even as anachronistic.", "start_char_idx": 159528, "end_char_idx": 163059, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "05a1f521-b897-4396-9757-7a652a2639ce": {"__data__": {"id_": "05a1f521-b897-4396-9757-7a652a2639ce", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e2028097-6abc-41a5-8509-5428312089a8", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "67b1c98b3e0c76997725e2bc6d50eed93a662d95ec1de606ff9eecfed5befbf2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b5ca200c-ce4e-4054-ad4e-bdc8b624fdb7", "node_type": "1", "metadata": {}, "hash": "6c4a2613fc78a6d2bf2f4b59c2a83842a0760ad5ed84621d287861716583790a", "class_name": "RelatedNodeInfo"}}, "text": "87  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n     [It is praise of] the Almighty, Who embellished the seven heavens\u2014which are \ninimitable on the model of the Seven Repeated (sab\u02bf al-mas\u0101n\u012b),157 nay, by way of \norganization and stellation (tanj\u012bm)158 on the model of the pages of the Quran [as a \nwhole]\u2014with the verse-signs (\u0101y\u0101t) of the gorgeous stars and the tenth and the fifth \n[markers] that are the Sun and the Moon,159 and, having made rulings with the lines \nof light rays (khu\u1e6d\u016b\u1e6d-i shu\u02bf\u0101\u02bf\u012b), with the white ink of dawn and the vermilion of sunset \nestablished on the azure page of the celestial sphere a template for the four Tablets.160\n\nMost significantly, D\u016bst Mu\u1e25ammad here invokes the doctrine of tashk\u012bk al-\u1e25arf: he \nposits the Pen as first existent, whence are first produced extramental forms (a\u02bfy\u0101n), \nwhich coalesce downward into the High Letters (\u1e25ur\u016bf-i \u02bf\u0101liy\u0101t)\u2014Dav\u0101n\u012b\u2019s technical term \nfor the mathematical-mental level of the letter\u2014,161 until finally their physical-elemental \nreality, which is to say the written form of the letter (and by extension painting), is \nmanifested. It is striking that he ignores the level of speech altogether\u2014creation is here \nentirely the product of the Pen, not the divine utterance Be! Of similar significance is \nhis poetic equation of the cosmos to the Quran; this, of course, is a classic expression of \nthe Two Books doctrine. A few decades later, M\u012br D\u0101m\u0101d restated this doctrine in strictly \nphilosophical terms in his Ja\u1e95av\u0101t: the totality of macrocosm and microcosm together \nconstitute the Book of God, inscribed by the Pen or Universal Intellect, with all existents \nbeing letters, words, sentences, verses and suras in that cosmic scripture.162 Finally, \nD\u016bst Mu\u1e25ammad associates the neoplatonic doctrine of man as microcosm with the Ibn \n\u02bfArabian-B\u016bnian doctrine of the cosmos as manifestation of the infinite Names of God \n(asm\u0101\u02be All\u0101h), whereby human beings can reascend to the One, can self-divinize or achieve \ntheosis (ta\u02bealluh), by way of theomimesis (tashabbuh bi-l-b\u0101ri\u02be)\u2014fully incarnating the \nNames through lettrist praxis.\n\n157.  I.e., the F\u0101ti\u1e25a.\n158.  This term usually denotes astrology.\n159.  In illuminated manuscript copies of the Quran, every fifth verse (khams) is marked with a gold rosette\n\n or Kufic H, equal to 5, and every tenth with a gold medallion containing the word ten (\u02bfashr) (Gacek, The \nArabic Manuscript Tradition, 22, 54).\n\n160.  D\u016bst Mu\u1e25ammad\u2019s preface, preserved as Topkap\u0131 Saray\u0131 M\u00fczesi H.2154, is transcribed and translated \nin Thackston, Album Prefaces, 4-17; the translation here, which renders the technical terminology more \naccurately, is mine. The four Tablets are identified by \u02bfAbd al-Razz\u0101q K\u0101sh\u0101n\u012b (d. 730/1330) in his Ta\u02bew\u012bl\u0101t as \nfollows (trans. in Murata, The Tao of Islam, 155): \n\nThere are four tablets: The tablet of precedent decree [qa\u1e0d\u0101\u02be] towers beyond obliteration and \naffirmation. It is the First Intellect. The tablet of measure [qadar] is the Universal Rational Soul, \nwithin which the universal things of the First Tablet become differentiated and attached to their \nsecondary causes. It is named the Guarded Tablet. The tablet of the particular, heavenly souls is \na tablet within which is inscribed everything in this world along with its shape, condition, and \nmeasure.", "start_char_idx": 163063, "end_char_idx": 166385, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b5ca200c-ce4e-4054-ad4e-bdc8b624fdb7": {"__data__": {"id_": "b5ca200c-ce4e-4054-ad4e-bdc8b624fdb7", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "05a1f521-b897-4396-9757-7a652a2639ce", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "32904bac3ef005a93b117765799ab9ccb262c2244c48149c3550a21de0256a09", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5f16c5ad-0e21-40d2-8b85-c4532d8ee385", "node_type": "1", "metadata": {}, "hash": "126ef666b46c514bca12a3c4bd8ad2c86b3b53b7bce14e9ef8b19c81129c3158", "class_name": "RelatedNodeInfo"}}, "text": "This tablet is called the \u2018heaven of this world.\u2019 It is like the imagination of the cosmos, \njust as the first [tablet] is like its spirit, and the second [tablet] is like its heart. Then there is the \ntablet of matter, which receives the forms of the visible world. And God knows best.\n\n161.  See Dav\u0101n\u012b\u2019s definition of the four levels in n. 146 above.\n162.  Ja\u1e95av\u0101t, 21-24; see Melvin-Koushki, \u201cWorld as (Arabic) Text.\u201d", "start_char_idx": 166386, "end_char_idx": 166807, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5f16c5ad-0e21-40d2-8b85-c4532d8ee385": {"__data__": {"id_": "5f16c5ad-0e21-40d2-8b85-c4532d8ee385", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b5ca200c-ce4e-4054-ad4e-bdc8b624fdb7", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "8a6398c0a7bc950fc55c5611545c972c8af540b4f161d8ab3d2d4627018c7911", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1b5d9023-cca4-4eb4-9caf-18ebed3ff6c9", "node_type": "1", "metadata": {}, "hash": "3cb87684f55058af2c2736bfdcc3a6900d1438f699986806388a544cfbcd5620", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  88\n\nBy lettrist praxis I mean, of course, letter or talismanic magic, which, tellingly, was \nhugely popular in Safavid Iran.163 Now it will be remembered that lettrism was first \nsanctified by Ibn \u02bfArab\u012b and al-B\u016bn\u012b precisely through their fusion of neoplatonic-\nneopythagorean cosmology with the sufi doctrine of Names\u2014hence lettrism\u2019s alternate \ndesignation as \u02bfilm al-asm\u0101\u02be, and hence \u0100mul\u012b\u2019s reclassification of lettrism as the supreme \nsufi science. (Any technical reference to the Names of God after the 7th/13th century, \nsuch as in D\u016bst Mu\u1e25ammad\u2019s preface, can therefore be safely assumed to have a lettrist \nresonance.) As a consequence, the practice of magic overwhelmingly became the practice \nof B\u016bnian sufi-letter magic, focused in the first place on the divine Names, and by \nextension the names of angels, jinn, or any other being or thing in existence; a given Name \nis made operational by mathematically processing its letters in a magic square, which then \nbecomes the engine of a talisman, to be engraved or written on an appropriate medium. A \ntalisman, in short, represents the marriage of text and number, of celestial and terrestrial; \nit epitomizes Ibn Turkian wal\u0101ya. It is thus hardly surprising that Persian writers on \nwriting increasingly cast their subject in magical terms. A representative example is, once \nagain, Q\u0101\u017c\u012b A\u1e25mad. In his work\u2019s introduction he indites in praise of the pen:\n\n[The pen] is a skilled worker, and finely sees, \naccomplishing its work with the might of its right hand; \nIts art is the miracle of a mage (mu\u02bfjiza-yi s\u0101\u1e25ir\u012b): \nit is now a Moses, now a Samaritan (s\u0101mir\u012b).164\n\nOttoman and Mughal Receptions\n\nSo far the Aqquyunlu-Safavid metaphysics of writing; to what extent did Ibn Turka\u2019s \nlettrist system inform scholars in the broader Persianate world? A considerable one, it \nwould seem. Two examples must here suffice, one Ottoman, one Mughal.\n\nAs Cornell Fleischer in particular has shown, Ottoman imperial culture under Sultan \nS\u00fcleym\u0101n Kanuni (r. 926-74/1520-66) was profoundly occultist in orientation, and \nespecially lettrist. This outlook was rooted in the first place in the voluminous occultist-\napocalypticist corpus of \u02bfAbd al-Ra\u1e25m\u0101n al-Bis\u1e6d\u0101m\u012b of Antioch, Ibn Turka\u2019s fellow heir \nof Akhl\u0101\u1e6d\u012b and contemporary cognate in Anatolia. Most notably, al-Bis\u1e6d\u0101m\u012b\u2019s Key to the \nComprehensive Prognosticon (Mift\u0101\u1e25 al-Jafr al-J\u0101mi\u02bf) appears to have served as Ur-text in \nthe construction of Ottoman imperial identity; it is primarily on its basis that the Ottoman \nself-understanding as Last World Empire was formed.165 Given the great currency of \nBis\u1e6d\u0101mian lettrism, then, we may assume there was a eager market for Ibn Turka\u2019s lettrist \nworks as well; and indeed, the latter\u2019s claim that his writings were popular in Anatolia \nis borne out by the presence of many surviving copies thereof in Ottoman archives\u2014the \nMaf\u0101\u1e25i\u1e63 chief among them. While al-Bis\u1e6d\u0101m\u012b was rather more prolific on topics occult, his \n\n163.  See Melvin-Koushki, \u201cThe Occult Sciences in Safavid Iran.\u201d\n164.  Gulist\u0101n-i Hunar, 9. In the quranic narrative, a Samaritan was responsible for magically animating the \n\ngolden calf for the Israelites to worship in Moses\u2019s absence (Q 20:83-97).\n165.  Fleischer, \u201cAncient Wisdom.\u201d", "start_char_idx": 166811, "end_char_idx": 170124, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1b5d9023-cca4-4eb4-9caf-18ebed3ff6c9": {"__data__": {"id_": "1b5d9023-cca4-4eb4-9caf-18ebed3ff6c9", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5f16c5ad-0e21-40d2-8b85-c4532d8ee385", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "f6c71ad33e854475245e86dd2c3f6382ac19aa39e831d165442fe89f48436c20", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "31a17235-57a5-44f8-b773-88d1c3b468bb", "node_type": "1", "metadata": {}, "hash": "47ab18d204606707f69e373002aab290e21377aae884f4743119ebacace18899", "class_name": "RelatedNodeInfo"}}, "text": "89  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nlettrism is equal parts Ibn \u02bfArabian-B\u016bnian\u2014that is to say, half theory and half praxis\u2014\nand not philosophically systematic; his Isfahani colleague\u2019s magnum opus, by contrast, \nrepresents the first systematic treatment of lettrist metaphysics in the Islamicate tradition, \nas well as the fullest expression of Ibn Turka\u2019s signature tashk\u012bk al-\u1e25arf schema.\n\nIt is therefore striking, but not surprising, to find this schema adopted by Mu\u1e63\u1e6daf\u0101 \nTa\u015fk\u00f6pr\u00fcz\u0101de (d. 968/1561), the greatest Ottoman encyclopedist of the 10th/16th century. \nHis seminal Arabic classification of the sciences, Key to Felicity and Lamp to Mastery \n(Mift\u0101\u1e25 al-Sa\u02bf\u0101da wa-Mi\u1e63b\u0101\u1e25 al-Siy\u0101da), is closely modeled on Ibn al-Akf\u0101n\u012b\u2019s Irsh\u0101d \nal-Q\u0101\u1e63id, but expands on it massively\u2014especially with respect to the occult sciences, \nincluding lettrism.166 It served in turn as model for \u1e24\u0101jj\u012b Khal\u012bfa (d. 1067/1657) and other \nsubsequent Arabic encyclopedists.167 Like \u0100mul\u012b, moreover, but unlike Ibn al-Akf\u0101n\u012b, \nTa\u015fk\u00f6pr\u00fcz\u0101de formally valorizes writing over speech as the foundation of all human \nknowledge by classifying it as the first science of the first section (daw\u1e25a) of his work. \nAlso like \u0100mul\u012b, he adds to the core humanistic maxim as to the superiority of writing (to \nwit, that it trumps speech because the latter is fleeting and local but the former is durable \nand portable, and is the only means by which we can historically realize our humanity) a \nselection of standard traditional and rational proofs in corroboration:\n\nOn the virtue of writing, our need for it and the circumstances of its invention\n     As for its virtue according to tradition:\n     [In the first place], the saying of the Most High: Recite: And your Lord is Most \nGenerous, Who taught by the Pen, taught man what he knew not (Q 96:3-5). He \nfurther attributed the teaching of writing to Himself, graciously bestowing it on His \nservants\u2014which alone should suffice to prove its excellence: N. And by the Pen, and \nwhat they inscribe (Q 68:1). Thus did He swear by what they inscribe. It is transmitted \nfrom Ibn \u02bfAbb\u0101s (God be pleased with him) that he explicated His saying or a trace of \na science (Q 46:4) to refer to writing (al-kha\u1e6d\u1e6d). It is further transmitted that Solomon \n(upon him be peace) asked an afrit as to the nature of speech. The latter replied: \u201cA \npassing wind.\u201d Said Solomon: \u201cThen what can bind it?\u201d Said he: \u201cWriting.\u201d \u02bfAbd All\u0101h \nb. \u02bfAbb\u0101s described it thus: \u201cWriting is the hand\u2019s tongue.\u201d Ja\u02bffar b. Ya\u1e25y\u0101: \u201cWriting is \nthe string of wisdom (sim\u1e6d al-\u1e25ikma): thereon are its pieces set off [to greatest effect] \nand its dispersed parts brought into order.\u201d Said Ibr\u0101h\u012bm b. Mu\u1e25ammad al-Shayb\u0101n\u012b: \n\u201cWriting is the hand\u2019s tongue, the mind\u2019s glory, the intellect\u2019s emissary, thought\u2019s \nlegatee, knowledge\u2019s weapon; it confers fraternal intimacy during separation and \n\n166.  See Melvin-Koushki, \u201cPowers of One.\u201d\n167.", "start_char_idx": 170128, "end_char_idx": 173074, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "31a17235-57a5-44f8-b773-88d1c3b468bb": {"__data__": {"id_": "31a17235-57a5-44f8-b773-88d1c3b468bb", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1b5d9023-cca4-4eb4-9caf-18ebed3ff6c9", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "08b959ecaf5a469ee5c7e58c02daef0c46bb301dccfcc3909ba9df578cd647bf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fe578aec-4767-4bf4-8947-ff6040353514", "node_type": "1", "metadata": {}, "hash": "1fabfd03c8521b9767e742b9b92972724156b75592136c8e4ab1964f89ab6b5a", "class_name": "RelatedNodeInfo"}}, "text": "See Melvin-Koushki, \u201cPowers of One.\u201d\n167.  Interestingly, Khaled El-Rouayheb has shown that Ottoman scholars of the 11th-13th/17th-19th \n\ncenturies identified less with Ta\u015fk\u00f6pr\u00fcz\u0101de and his contemporaries and more with Persian scholars like \nDav\u0101n\u012b (Islamic Intellectual History, 52)\u2014a fact that may be significant in lettrist terms, given Dav\u0101n\u012b\u2019s status \nand Safavid reception as an exponent of the Ibn Turkian brand of the science. That the Shirazi philosopher\u2019s \nreception was equally warm in Mughal India during the same period suggests a continued familiarity with \nhis lettrist writings there as well. More generally, El-Rouayheb has argued for the emergence of a more \nimpersonal, text-based transmission of knowledge in Ottoman scholarly culture from the 10th/16th century \nonward (\u201cThe Rise of \u2018Deep Reading\u2019\u201d).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  90\n\nallows brothers to speak over great distances; it is the repository of secrets and the \nrecord of all things.\u201d\n     As for [its virtue] according to reason: \n     Even were the excellence of writing to be testified to only by the fact that God \nMost High revealed it to Adam (or H\u016bd, upon them both be peace), and that He \nsent down written codices to His prophets, and that He gave inscribed tablets to \nMoses (upon him be peace), that would be sufficient. Yet [its excellence as rationally \nconstrued is universal]: for anything that one can mention as to passing thoughts, \nintellectual inclinations, intimations of understanding, limnings of imagination or \nsensory perceptions can be entrusted to writing, which orders it and expresses it \ntruly.  \n     Nor can any community depend on another in this respect, or any nation exempt \nanother [of the responsibility to patronize writing]. For writing allows us to realize \nour very humanity; it distinguishes us from all other animals, gives us the ability \nto preserve intact sciences over time, to transmit information from age to age, to \ntransport secrets from place to place.  \n     Furthermore, writing guarantees rights and discourages rebellion among rational \nindividuals by compelling them with recorded testaments and correspondence \nbetween people over great distances, ensuring far more accuracy than can be \nattained by the bearer of a message or through an interaction in person even if the \nindividuals in question remember perfectly and express themselves with the greatest \neloquence. Therefore has writing been declared superior to speech: for speech \ninforms those present only, while writing informs those present and those not.168\n\nTa\u015fk\u00f6pr\u00fcz\u0101de\u2019s treatment of writing would thus seem to be little more than a modest \nembellishment on Arabic and Persian bibliophilic precendent; needless to say, the simple \nfact that he is strongly pro-occultist does not necessarily entail a familiarity with high \nlettrist theory. \n\nBut familiar he certainly was: for the Ottoman scholar breaks with \u0100mul\u012b, Ibn al-Akf\u0101n\u012b \nand every other exponent of the Arabo-Persian encyclopedic tradition to propose a \nradically new hierarchy of knowledge as his primary structuring device for the work as \na whole\u2014tashk\u012bk al-\u1e25arf. The first four sections of his encyclopedia, of seven, are thus as \nfollows:\n\n1) On the sciences of writing (f\u012b bay\u0101n al-\u02bful\u016bm al-kha\u1e6d\u1e6diyya) \n2) On the sciences connected with speech (f\u012b \u02bful\u016bm tata\u02bfallaq bi-l-alf\u0101\u1e93) \n3) On the sciences that investigate mental objects (f\u012b \u02bful\u016bm b\u0101\u1e25itha \u02bfamm\u0101 f\u012b    \n    l-adhh\u0101n)\n\n168.  Mift\u0101\u1e25 al-Sa\u02bf\u0101da, 1/79-80. It must here be emphasized that in Islamicate political theory the power to \nmaintain personal connection despite absence is considered a primary foundation of social order\u2014hence the \ngreat virtue and necessity of adab, simultaneously a system of writing conventions and a code of ethics (see \nKia, \u201cAdab as Literary Form and Social Conduct\u201d).", "start_char_idx": 173033, "end_char_idx": 176887, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fe578aec-4767-4bf4-8947-ff6040353514": {"__data__": {"id_": "fe578aec-4767-4bf4-8947-ff6040353514", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "31a17235-57a5-44f8-b773-88d1c3b468bb", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "54ce7ea726b6683b6fe07162aaffb20d18358f1c0676f8786d46db4d9233a982", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "08ca421f-b597-42f7-b538-16bfefcc1e7f", "node_type": "1", "metadata": {}, "hash": "107b24d7bbceed0bf099389fdc5ec25e292e99ceec5c050e991ea82847187d8d", "class_name": "RelatedNodeInfo"}}, "text": "91  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n \n4) On the science connected with extramental realities (f\u012b l-\u02bfilm al-muta\u02bfalliq bi-l- \n    a\u02bfy\u0101n)169\n\nThis kha\u1e6d\u1e6d-laf\u1e93-dhihn-\u02bfayn series, of course, is unmistakably Ibn Turkian. Ta\u015fk\u00f6pr\u00fcz\u0101de\u2019s \ninnovation here is his recognition of the inadequacy of the large set of traditionalist \nand rationalist proofs, relatively stable from the Abbasid period onward, for the task of \ndemonstrating the ontological supremacy of writing to speech. In the Mift\u0101\u1e25 al-Sa\u02bf\u0101da, \nin other words, we have a conservative reiteration of the text-centric perennialist-\ntraditionalist culture already long entrenched in the Islamicate heartlands by the 8th/14th \ncentury\u2014yet by the 10th/16th century its epistemological-philosophical context had \nprofoundly changed. That is to say, Ta\u015fk\u00f6pr\u00fcz\u0101de does not flag the new lettrist context for \nhis otherwise standard valorization of writing over speech; but he certainly expected it to \nbe obvious to his fellow men of main and vision.170 \n\nWhat of Mughal India? Although much further research remains to be done on Ibn \nTurka\u2019s reception in the Subcontinent (not to mention his reception in general), it would \nappear his lettrist metaphysics of light received just as warm a scholarly welcome there \nas in the far west of the Persianate world. Certain Safavid and Ottoman scholars, as we \nhave seen, drew eclectically on his lettrist theory, each to their own ends. The former \nemphasized his imamophilic doctrine of writing-number as vector of wal\u0101ya, especially \n\n169.  The last three sections, in sequential order, are on practical philosophy (f\u012b l-\u1e25ikma al-\u02bfamaliyya), on \nthe religious sciences (f\u012b l-\u02bful\u016bm al-shar\u02bfiyya) and on the interior or spiritual sciences (f\u012b \u02bful\u016bm al-b\u0101\u1e6din).\n\n170.  In a recent article (\u201cWriting, Speech, and History\u201d), Ali Anooshahr has applied Derrida to \nTa\u015fk\u00f6pr\u00fcz\u0101de\u2019s Mift\u0101\u1e25 al-Sa\u02bf\u0101da to analyze the latter\u2019s metaphysics of orality and writing; he argues that \nTa\u015fk\u00f6pr\u00fcz\u0101de was responsible for overturning the initial valorization of speech over writing in Ottoman \nhistoriography of the 9th/15th century. This suggests, in effect, that Ottoman scholarship locally reprised \nthe transition from speech-centric to text-centric that had already taken place centuries before throughout \nthe Islamicate heartlands. While a compelling thesis, it is unfortunately weakened by Anooshahr\u2019s failure \nto situate the Mift\u0101\u1e25 al-Sa\u02bf\u0101da within the Islamicate encyclopedic tradition itself, which leads him to claim \na revolutionary status for Ta\u015fk\u00f6pr\u00fcz\u0101de on very different, and mistaken, grounds. That is, he presents the \nOttoman encyclopedist\u2019s assertion of the superiority of writing to speech as being unprecedented, and \ndescribes his concluding statement\u2014\u201cTherefore has writing been declared superior to speech: for speech \ninforms those present only, while writing informs those present and those not\u201d\u2014as both \u201cremarkable\u201d and \n\u201coutstanding\u201d (59). As we have seen, however, this statement was already standard in Arabic and Persian \nencyclopedias both by the early 8th/14th century; it represents Ta\u015fk\u00f6pr\u00fcz\u0101de\u2019s strict fidelity to precedent, \nand especially to Ibn al-Akf\u0101n\u012b\u2019s Irsh\u0101d al-Q\u0101\u1e63id, and is not revolutionary in the slightest. As I argue, it is rather \nTa\u015fk\u00f6pr\u00fcz\u0101de\u2019s importation of Ibn Turka\u2019s tashk\u012bk al-\u1e25arf schema that is unprecedented in the tradition.", "start_char_idx": 176891, "end_char_idx": 180273, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "08ca421f-b597-42f7-b538-16bfefcc1e7f": {"__data__": {"id_": "08ca421f-b597-42f7-b538-16bfefcc1e7f", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fe578aec-4767-4bf4-8947-ff6040353514", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "2155f4f059f4966ac2bf97a8544a5a1a2e24e21d507ac420a2fbf7c0fde876fc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "14b4e9e7-37fb-423b-b29d-9585dc4ea849", "node_type": "1", "metadata": {}, "hash": "8c037626495a174669de023ed2df08c66e38f210fb48c0a5ae5ac36cfd163868", "class_name": "RelatedNodeInfo"}}, "text": "In other words, Anooshahr\u2019s approach here shows the dangers of reading Ottoman scholarship in \nisolation from its original Arabo-Persian context in general and its Timurid-Mamluk context in particular, \nas is still regrettably the rule. But the fact that Ta\u015fk\u00f6pr\u00fcz\u0101de found it necessary to import Ibn Turka\u2019s \nmetaphysics of writing to counter earlier Ottoman historiographical trends only serves to strengthen \nAnooshahr\u2019s larger thesis, and especially his contention that the great 10th/16th-century scholar was \nresponsible for reformulating Ottoman history in a manner that destabilizes all dualisms, that obliterates all \n\u201cbinary opposite pairs\u201d (44). Which is to say: Ta\u015fk\u00f6pr\u00fcz\u0101de would seem to be applying the lettrist principle \nof the coincidentia oppositorum to dynastic historiography itself\u2014a strategy that is indeed both remarkable \nand outstanding.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  92\n\nuseful to the Safavid project of shi\u02bfizing Iran; the latter found his tashk\u012bk al-\u1e25arf schema \ncrucial for bringing a final Ottoman organization to the great mass of human knowledge, \nthe philosophia perennis, in preparation for the end of history. Their Mughal counterparts, \nby contrast, responding to different imperial needs, chose rather to highlight the post-\nilluminationist tashk\u012bk al-n\u016br component of Ibn Turka\u2019s system. \n\nPerhaps the most manifestly Ibn Turkian treatment of writing produced in India is that \nby Ab\u016b l-Fa\u017cl \u02bfAll\u0101m\u012b (d. 1011/1602), vizier to Emperor Akbar (r. 963-1014/1556-1605) and \nchief architect of the new Mughal imperial culture. The famous section on writing and \npainting in his monumental Akbarian Institutes (\u0100\u02be\u012bn-i Akbar\u012b) (which, like its Safavid  \ncounterparts, treats the second as being strictly derivative of the first) opens as follows:\n\nIn truth, [writing (kha\u1e6d\u1e6d)] is for those who love beauty the site of manifestation of \ndelimited light (n\u016br-i muqayyad), for the farsighted the undelimited world-reflecting \ncup (j\u0101m-i g\u012bt\u012b-num\u0101-yi mu\u1e6dlaq). The talisman that is writing is a form of spiritual \ngeometry from the Pen of creation (\u1e6dilism-i kha\u1e6d\u1e6d r\u016b\u1e25\u0101n\u012b handasa\u02be\u012b-st az qalam-i \nibd\u0101\u02bf), a celestial writ from the hand of fate (\u0101sm\u0101n\u012b kit\u0101ba\u02be\u012b az dast-i taqd\u012br). It is the \nsecret-bearer of speech; it is the hand\u2019s tongue. Speech (sukhan) communicates the \nheart\u2019s potency to those present only; writing informs those near and far alike. Were \nit not for writing, speech would be lifeless, the heart ungifted by those who have \ngone before.  \n     Those who see only bodies think [writing a mass of] mere inky shapes; but \nthe servants of spirit (ma\u02bfn\u0101) deem it the radiant lamp of knowledge (char\u0101gh-i \nshin\u0101s\u0101\u02be\u012b). It is darkness despite its million rays for the pupils; it is a light with a \nblack mole against the evil eye. It is the limner of intelligence, the loamy farmlands \nfeeding the capital of meaning (sav\u0101d-i shahrist\u0101n-i ma\u02bfn\u0101). It is a sun to night-\npitchy [ignorance], a dark cloud heavy with [enlightening] knowledge. It is a mighty \ntalismanic seal (shigarf \u1e6dilism\u012b) on the treasury of sight. Though mute, it speaks; \nthough immobile, it travels; though fallen, it soars.", "start_char_idx": 180276, "end_char_idx": 183436, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "14b4e9e7-37fb-423b-b29d-9585dc4ea849": {"__data__": {"id_": "14b4e9e7-37fb-423b-b29d-9585dc4ea849", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "08ca421f-b597-42f7-b538-16bfefcc1e7f", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "ad5ab741f66d0979cce366fe73fc907ef0b95034ec8df8cb40a9a38291171b8b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0b7e08fc-4749-424e-9f31-e371567a2ad3", "node_type": "1", "metadata": {}, "hash": "bbfd5f018f3304fd5bd9abccb52bc464852807015d932c36da8e5a9d813a9653", "class_name": "RelatedNodeInfo"}}, "text": "[The mechanics of its manifestation are thus:] From the fullness of divine \nknowledge shines a ray into the rational [human] soul (nafs-i n\u0101\u1e6diqa); the heart then \ncommunicates this onward to the realm of the imagination (khay\u0101l), the intermediate \nplane (barzakh) between the immaterial (mujarrad) and material (m\u0101dd\u012b), where its \nimmateriality is tempered with materiality and its undelimitedness with delimitation; \nand so it becomes manifest. If this occurs by way of the tongue, it enters the ear by \naid of air; there it delivers itself of its burden, then flees back whence it came. But if \nthat celestial traveler (mus\u0101fir-i \u0101sm\u0101n\u012b) journeys by aid of the fingers, traversing the \nlands and seas that are pens and ink visible to the eye (n\u016br-d\u012bda), it finally sets down \nits burden in the pleasure-houses that are pages and retires from the highway of \nvision (d\u012bda).171\n\nThis passage has been rightly celebrated by art historians: as a treatment of calligraphy \nit is unique in the Arabo-Persian encyclopedic tradition, for it adds to the standard tropes \n\n171.  \u0100\u02be\u012bn-i Akbar\u012b, 1.1/111-12.", "start_char_idx": 183443, "end_char_idx": 184540, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0b7e08fc-4749-424e-9f31-e371567a2ad3": {"__data__": {"id_": "0b7e08fc-4749-424e-9f31-e371567a2ad3", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "14b4e9e7-37fb-423b-b29d-9585dc4ea849", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "0145764410050b95c0cfdf3f57ce5f8e00a85f9d2d2e43bfbd49bf0a297c8a65", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f4e05dfc-b306-43d5-bf18-d200868bf96d", "node_type": "1", "metadata": {}, "hash": "c296061015bb9461aadb1f906134ea26e70288191b9f38fb24859aae51a01cb2", "class_name": "RelatedNodeInfo"}}, "text": "93  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nand maxims a simultaneously poetic and precise metaphysics-psychology of light. What \nhas not been recognized, however, is the fact that Ab\u016b l-Fa\u017cl is manifestly relying on a \nspecifically Timurid lettrist doctrine to this end.172 Following Ibn Turka, either directly or \nvia Dav\u0101n\u012b, he asserts the letter to be a form of light emanated by the divine essence down \nthrough the four levels of being, from most occult to most manifest\u2014the only cosmological \nmodel that explains the epistemological-ontological superiority of writing to speech: for \nonly writing engages vision, that faculty of light, that highway to heaven. \n\nNor is his categorical equation of writing and talismans a rhetorical conceit, but rather \na definition expressly scientific.173 As textual letter-magical devices based on number, \ntalismans allow their maker to harness light at the celestial level for terrestrial purposes, \nto marry heaven to earth, to operationalize the cosmic aporia; this, Ab\u016b l-Fa\u017cl argues, \nis precisely what writing does\u2014\u201cthough fallen, it soars.\u201d The same applies to his bold \noppositional light-dark imagery: the inky, calligraphed letter, deepest Endarkenment, is \nthe royal road of Enlightenment. This, of course, is but a poetic expression of Ibn Turka\u2019s \nsignature doctrine of the letter as coincidentia oppositorum. \n\nAb\u016b l-Fa\u017cl\u2019s unprecedented modification of the Euclidean dictum Writing is a form of \nspiritual geometry, constantly repeated by encyclopedists from al-Taw\u1e25\u012bd\u012b onward, is thus \nof great philosophical-scientific significance; that is to say, it is surely the pithiest index \nof the intellectual and cultural seachange that transpired in the Persianate world between \nthe 8th-10th/14th-16th centuries, during which period Muslim scholars began to take \nthis ancient concept of writing\u2014a spiritual geometry manifested by means of a physical \ninstrument\u2014very seriously indeed.174 \u201cThe talisman that is writing is a form of spiritual \ngeometry from the Pen of creation,\u201d declares Ab\u016b l-Fa\u017cl, by which he means: written letter-\nnumber, simultaneously operative on the elemental and mathematical levels of being, can \nalone crystallize light, constellating the philosophia perennis; it alone is the gate of wal\u0101ya, \nthe ladder of theosis; it alone allows ascent back to the originary, all-writing One.\n\nAnd as for the imperial needs this indefatiguable Mughal vizier was here serving: Akbar \nunderstood himself as a talismanic being, a divine avatar of the Sun, a holy body of light;175 \nwhat better prop to his claim to Indo-Timurid millennial kingship, then, than a Timurid \nlettrist metaphysics of light?\n\n172.  It should be noted that Blochmann\u2019s own translation of this passage (The Ain i Akbari by Abul Fazl \n\u2018Allami, 1/97-98), frequently cited by specialists, is in places quite inaccurate, further obscuring its intellectual \ncontext. Yael Rice observes that overreliance on Blochmann\u2019s mistranslation has also given rise to the false \nnotion that Ab\u016b l-Fa\u017cl deems writing far superior to painting (\u201cBetween the Brush,\u201d 149).\n\n173.  Ab\u016b l-Fa\u017cl similarly calls painting (ta\u1e63v\u012br), an extension of writing in his treatment (if a lesser subset), \na mighty magical operation (j\u0101d\u016bk\u0101r\u012b shigarf) (\u0100\u02be\u012bn-i Akbar\u012b, 1.1/116). \n\n174.  Cf. the dictum attributed to Apollonius (B\u0101l\u012bn\u0101s) by al-Taw\u1e25\u012bd\u012b (and to Plato by Q\u0101\u017c\u012b A\u1e25mad), \u201cThe pen \nis the most powerful of talismans, and writing its product\u201d (Rosenthal, \u201cAb\u016b \u1e24aiy\u0101n al-Taw\u1e25\u012bd\u012b,\u201d 25).\n\n175.  Moin, The Millennial Sovereign, 137-46; Truschke, \u201cTranslating the Solar Cosmology.\u201d", "start_char_idx": 184545, "end_char_idx": 188151, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f4e05dfc-b306-43d5-bf18-d200868bf96d": {"__data__": {"id_": "f4e05dfc-b306-43d5-bf18-d200868bf96d", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0b7e08fc-4749-424e-9f31-e371567a2ad3", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "5ec5acb6df41e8b0a40cbc39f2aba047952f1e8f97748662064ee31e31a745b8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "188cb65b-fc89-4333-92ee-3205cf6a195f", "node_type": "1", "metadata": {}, "hash": "01283aef710019d00260844b3a5c95d9267267c6fc710a2fe32401cc507453d0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  94\n\nConclusion\nBeing is a Grammar; \u2026 the world is in all its parts a cryptogram to be constituted or \nreconstituted through poetic inscription or deciphering.176 \n \u2014Jacques Derrida\n\nThis article does not pretend to be an \u201cIslamic answer to Derrida,\u201d or deconstruct \ndeconstructionism: that is the task it has set itself. My approach here has rather been \nstrictly historiographical and philological.177 But any history of Western grammatology that \nelides, that writes off, its mainstream Islamicate formulations\u2014as is still regrettably and \nperniciously the default\u2014is at best half complete.\n\nTo supply this major historiographical lacuna, I have therefore presented a range \nof textual evidence for the emergence and persistence over centuries of a systematic \nIslamic metaphysics of writing, an alternative Western grammatology, this in response \nto the great Middle Period burgeoning of writerly culture throughout the Islamicate \nworld\u2014a phenomenon that has been studied to date in strict isolation from its original \noccult-philosophical context. Such an occultophobic, vivisectionist strategy, I argue, has \noccluded connections crucial for understanding the cultural, political and intellectual \ntransformation of Islamicate societies between the 7th-11th/13th-17th centuries. But \nif we read it carefully, the world Muslims so fully wrote into being in the post-Mongol \nera appears to be far more interconnected\u2014far more intertextual\u2014than has yet been \nappreciated. Hence the hegemony of commentary culture and encyclopedism on the one \nhand and literary ornateness and speaking the new on the other, hence the fateful push \nto read the Two Books, to mathematize the cosmos: all pivot on the supremacy of the \nwritten, not spoken, word in Islam. While this basic principle was first formulated by the \nbibliomaniacs of the High Abbasid period, they did not supply a metaphysics to sustain \nand enforce it; but the occult philosophers produced by the Mamluk-Timurid burgeoning \nof writerly culture did. The metaphysics of writing the latter developed seems to have \nspread like wildfire, moreover, such that by the 10th/16th century Islamicate discourses \non writing, however literary, scientific or art-historical their context, came to bear an \nunmistakable lettrist stamp.\n\nSuch is the narrative that must now be recuperated as integral to the history of \nWestern grammatology, which (post-Enlightenment colonialist-orientalist chauvinism \nnotwithstanding) has long been and continues to be Hellenic and Islamic, Jewish and \nChristian, in equal measure, and a primary basis for the metaphysics of early modernity, \nmodernity and postmodernity alike. At the same time, it must be emphasized that this \nscience, for all its coherence as a Western tradition from Pythagoras and Plato to the \npresent, was and is a hotly contested site of cultural convergence and divergence, a \npendulumic barrage of con- and contradiction, a permanent complexio of oppositions\u2014\n\n176.  \u201cEdmond Jab\u00e8s,\u201d 94.\n177.  Cf. Paul de Man\u2019s observation that deconstruction is simply a form of philology (\u201cThe Return to \n\nPhilology,\u201d 24): \u201c[I]n practice, the turn to theory occurred as a return to philology, to an examination of the \nstructure of language prior to the meaning it produces.\u201d", "start_char_idx": 188155, "end_char_idx": 191482, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "188cb65b-fc89-4333-92ee-3205cf6a195f": {"__data__": {"id_": "188cb65b-fc89-4333-92ee-3205cf6a195f", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f4e05dfc-b306-43d5-bf18-d200868bf96d", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "e8e9928c2080d5e9f3bffaa7f05b97ff3e0044bf94011d71326a7b9b85a8de00", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e9a0fc5f-d1e4-41f1-82e7-d9933b6f7ac4", "node_type": "1", "metadata": {}, "hash": "e275979b90ff96b258288f421865861995e9503e9e28a10b8255ee237b766b65", "class_name": "RelatedNodeInfo"}}, "text": "95  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nmaking its comparative study equal parts hazardous and historiographically, even morally, \npressing.178\n\nTo hazard a brief comparison of the science\u2019s signal 15th- and 20th-century iterations, \nIbn Turkian and Derridean respectively (assuming, for the nonce, that grammatologists as \nradically culturally different as Ibn Turka and Derrida can legitimately and profitably be \napproached as members of the same Western tradition): \n\nLike Derrida, it is true, if only terminologically, lettrists like Ibn Turka sought to prove \nwriting\u2019s superiority to speech;179 but unlike Derrida, they hailed text not as tyrant but as \ntheosizing talisman: inlibration as illumination, as salvation from the dark realms of matter \nand becoming.180 Ibn Turka\u2019s doctrine of tashk\u012bk al-\u1e25arf thus erects the neopythagorean \nladder of return to the One. It is precisely this doctrine against which Derrida categorically \nrailed half a millennium later:\n\nThe trace is the difference which opens appearance and signification. Articulating \nthe living upon the nonliving in general, origin of all repetition, origin of ideality, \nthe trace is not more ideal than real, not more intelligible than sensible, not more \na transparent signification than an opaque energy and no concept of metaphysics \ncan describe it. And as it is a fortiori anterior to the distinction between regions \nof sensibility, anterior to sound as much as to light, is there a sense in establishing \na \u201cnatural\u201d hierarchy between the acoustic imprint, for example, and the visual \n(graphic) imprint? The graphic image is not seen; and the acoustic image is not \nheard. The difference between the full unities of the voice remains unheard. Invisible \nalso the difference in the body of the inscription.181\n\nAccording to Derrida\u2019s aporetic logic, that is, there can be no ontological superiority \nof writing to speech as empirically construed; he collapses the hierarchy to make \ntranscendence of the text\u2014and hence a grammatological metaphysics\u2014impossible. And \nnumber figures not at all, light is a mere thud on the sensorium. There is no One, only the \nMany; and they babble (Babel) on forever. Yet he collapses this semiotic hierarchy of being \nprecisely to confine us in text. Is our French-Algerian post-Jewish deconstructionist then \nsimply a latter-day renegade kabbalist?\n\nPerhaps so.182 As that may be, however, Ibn Turkian deconstruction was itself rather \n\n178.  As Christopher Lehrich notes (The Occult Mind, 46): \nComparative methods, which always uncomfortably mingle the synchronic and the diachronic, \nare thus not only useful but necessary. There is no way to avoid them. When we study people of \nother cultures or times, we ipso facto make comparison to ourselves, if only negatively or under \nthe aegis of translation. To be sure, the claim that comparison implies identity, the Eliade-Yates \nreactualization, annuls important difference. But the pseudohistorical claim against comparison as \nintrinsically bad method is bigotry masquerading as rigor.\n\n179.  With the proviso, again, that Derridean \u00e9criture is not to be understood in an empirical sense (see n. 8 \nabove).\n\n180.  The term \u201cinlibration\u201d was coined by Harry Wolfson (The Philosophy of the Kalam, 244-62).\n181.  Of Grammatology, 70.\n182.  Elliot Wolfson argues that the kabbalistic features of Derrida\u2019s work are a product of convergence, not", "start_char_idx": 191486, "end_char_idx": 194919, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e9a0fc5f-d1e4-41f1-82e7-d9933b6f7ac4": {"__data__": {"id_": "e9a0fc5f-d1e4-41f1-82e7-d9933b6f7ac4", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "188cb65b-fc89-4333-92ee-3205cf6a195f", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "b4b00038848e00341b3722132771b9d0c6b073210daeb818221570454eaad049", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b0db185b-e95a-4693-9836-d5de63f21009", "node_type": "1", "metadata": {}, "hash": "86ec331726062f7d84b17fc6efef09e75ca25d4698515c2b55815733e5a0dcc7", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  96\n\nrenegade in its own day, as we have seen, and like Derrida\u2019s attacked the very basis \nof Western metaphysics. The former\u2019s neopythagorean doctrine of letter-number as \ncoincidentia oppositorum undercut and transformed neoplatonized aristotelianism \nlike the latter\u2019s hyperstructuralist-antistructuralist doctrines of \u00e9criture and diff\u00e9rance \nundercut and transformed structuralism. Whether performed in French or Persian, Hebrew \nor Arabic, deconstruction, quite simply, seeks to marry all opposites through perpetual \nrevolution, eternal textual play, universal aporia.183 Derridean writing thus conceptually \ncorresponds not to Ibn Turkian writing, but to the neopythagorean letter-number itself. \n\nSo much for theory; what of praxis? Unlike its poststructuralist successor, which has \nunaccountably disowned magic, lettrist-kabbalist deconstruction made the marriage of \nopposites experimentally operational (and thus perennially attractive to scholarly and \nruling elites): the prognosticon, the talisman. That is to say: it is also reconstructionist, for \nin place of the physics-metaphysics terminally deconstructed it supplies a new one most \nuseful for working in and on the world, especially imperially.184\n\nTo accomplish his subversion of the metaphysics of modernity, in sum, Derrida took \nWestern language conventionalism\u2014common from Aristotle onward and embodied \nin the 20th century by Saussurian linguistics\u2014to its furthest extreme; his lettrist and \nkabbalist forebears went to the opposite extreme. Not only did they posit a radically \nanticonventionalist theory of language (based in the first place on the traditionalist \ndoctrine of the uncreatedness of the Quran or the Torah),185 but asserted that language, \ncarrier of consciousness and body of light, constellates a metaphysics-mathematics-\nmagic continuum that marries heaven to earth and the One to the Many. In practical \nterms, letter-number\u2014because it alone constructs and orders every level of being \neternally emanating from the One, thereby erecting time and space\u2014must contain within \nit the knowledge of past, present and future (hence the prognosticon), must allow for \nthe changing, by means of human consciousness, of physical reality itself (hence the \ntalisman)\u2014and that in measurable, falsifiable, scientific fashion.186 Indeed, that magic\u2014\nlike Islam\u2014remains a stumbling-block for latter-day deconstructionism, wherein it \nfigures merely as not-science and not-religion, of use only for mocking metaphysicians, \n\ndirect influence (\u201cAssaulting the Border\u201d); Moshe Idel rather posits \u201ca certain residue of Kabbalistic thought\u201d \nin deconstruction, and characterizes Derrida as \u201ca thinker who has been influenced by Kabbalistic views of the \nnature of the text\u201d (Absorbing Perfections, 77, 83). \n\n183.  A classic example here is Derrida\u2019s deconstruction of the term pharmakon in \u201cPlato\u2019s Pharmacy,\u201d \nsignifying both \u201cpoison\u201d and \u201cantidote\u201d (as well as \u201ccharm\u201d or \u201cspell\u201d), which he uses to symbolize writing as \nconstituting \u201cthe medium in which opposites are opposed,\u201d and therefore allowing for the exploding of Plato\u2019s \nconstruction of binaries (127). \n\n184.  On this theme see my The Occult Science of Empire. Cf. Ian Almond\u2019s comparative study of \nDerrida and Ibn \u02bfArab\u012b (the latter, of course, being a primary source for Ibn Turka\u2019s lettrism), Sufism and \nDeconstruction.\n\n185.  See n. 88 above.\n186.  Naturally, I here use \u201cscientific\u201d and \u201cexperimentalist\u201d in the much broader early modern sense of \n\nthese terms.", "start_char_idx": 194924, "end_char_idx": 198493, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b0db185b-e95a-4693-9836-d5de63f21009": {"__data__": {"id_": "b0db185b-e95a-4693-9836-d5de63f21009", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e9a0fc5f-d1e4-41f1-82e7-d9933b6f7ac4", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "99a0816b404a41e6125d483c2f3354d88a40762230cec17682a7697683cbac26", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8d9bf69f-6b12-4255-921d-e867c95885ab", "node_type": "1", "metadata": {}, "hash": "381aa1d6cf63b09ecd9809c7c7bccda422ef9d20637d5c65b87d04b490cfd750", "class_name": "RelatedNodeInfo"}}, "text": "97  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nis strategically unfortunate.187 For to take the explicitly experimentalist claims of lettrist-\nkabbalist deconstruction-reconstruction seriously is to fatally subvert modernity in general \nand the scientistic disciplines of the modern academy in particular; it is to write a different \nWest in a way that might fairly rejoice Derridean cockles.188\n\nDerrida himself, of course, made no pretense of being a historian: thus his diagnosis \nas to the superiority of speech to writing in Western culture\u2014and crypto-kabbalistic, \naporetic overturning thereof\u2014is as historically inapplicable to Islam as it is to Judaism. \nThis is despite the fact that Islamicate civilization was, as it were, strongly Western in \nits Orientation; Ibn Turka styled himself a Pythagoras redivivus, disciple of Solomon and \n\u02bfAl\u012b. More problematically for his deconstruction of Western culture, Derrida\u2019s diagnosis \nlikewise elides the Christian kabbalists of Renaissance Europe (and their Jewish teachers), \nwho from the late 9th/15th century onward sought to reconcile the Socratic and the \nHebraic;189 their success in this project heralded in some measure \u201cscientific modernity.\u201d \nBut a hundred years earlier, their lettrist peers to the south and east, living under the \nbanner of post-Mongol universalist-perennialist Islam\u2014the religio-imperial coincidentia \noppositorum that had long since married Hellenic and Abrahamic, Shi\u02bfi and Sunni, Persian \nand Arab, nomad and settled, east and west\u2014, established lettrism as the occult-manifest \ncenter of Islamic knowing, the Solomonic-Imamic Pythagorean-Platonic core of the \nphilosophia perennis, constellatable only through writing.\n\nI must here again emphasize the astonishing degree of Islamo-Christianate intellectual \ncontinuity during the 15th and 16th centuries, and that largely in the absence of direct \ncontact. Equally astonishing is the fact that this phenomenon is still essentially unstudied. \nThat the upshot of Christians\u2014relying on Jews\u2014reading the world as mathematical text \nwas scientific modernity, but that of Muslims doing the same was not, cannot be cited \n(though it continues to reflexively be) as proof of the decadence, the weak reading, of the \nlatter, or the inherent, eternal medievalness of Islam. To state the obvious, that is, this \noutcome was simply a consequence of different cultural priorities as pursued within the \nstrictures of different sociopolitical structures. Triumphalist, whiggish backreading, to \nbe sure, posits a great divergence, at the culture-genetic level, whereby (in Spenglerian \n\n187.  For Derrida, magic, for all that it does haunt his discourse, in the end can but be \u201ca cheap \ndeconstructionism, an ill-informed Derrideanism, a false show of deconstructive elegance and insight that \nblinds itself to its impotence \u2026 But it may nevertheless act as a liberator by its protest against the deceptive \ndemand for presence and truth with which magic\u2019s various opposites (science, religion) mystify their \noperations\u201d (Lehrich, The Occult Mind, 171, 176).\n\n188.  Wouter Hanegraaff in particular has argued for esotericism (including occultism in the sense I use \nit here) as the primary Other upon whose undead frame Western modernity has been and continues to be \nconstructed (Esotericism and the Academy, passim; see also von Stuckrad, Locations of Knowledge, 200). \nTaking a more strictly theoretical-critical approach, Lehrich holds that \u201cmagic may be seen as a kind of \nprophecy of a structural thought yet unborn\u201d; while it \u201ccannot be defined as differance,\u201d magic \u201coften plays \nthe part of its sign or, to be more precise, coexists with the thinking of or toward differance \u2026.\u201d As such, and \ndespite his own inadequate definitions of the term, \u201cDerrida offers us the best analytical tools for thinking \n(about) magic.", "start_char_idx": 198497, "end_char_idx": 202363, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8d9bf69f-6b12-4255-921d-e867c95885ab": {"__data__": {"id_": "8d9bf69f-6b12-4255-921d-e867c95885ab", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b0db185b-e95a-4693-9836-d5de63f21009", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "9a986cffc4d4fb8152534d8777a98608cdaec6ae4b5fe1a321eb692e439021e3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "36815f4e-52b4-4725-bc56-6ed6729943cd", "node_type": "1", "metadata": {}, "hash": "8f699ea36df0926a7a351794bb1def3b619848629ff5376b1c391c921e4f6327", "class_name": "RelatedNodeInfo"}}, "text": "It is by standing upon Derrida\u2019s perhaps unwilling shoulders that we can learn to evade \nthrough recognition the destructive effects of magic as an object of thought\u201d (The Occult Mind, 166, 175, 177).\n\n189.  Cf. Derrida, \u201cEdmond Jab\u00e8s,\u201d 89.", "start_char_idx": 202364, "end_char_idx": 202604, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "36815f4e-52b4-4725-bc56-6ed6729943cd": {"__data__": {"id_": "36815f4e-52b4-4725-bc56-6ed6729943cd", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8d9bf69f-6b12-4255-921d-e867c95885ab", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "d35228b4aab6a1094047c89a674c5a002400924ff9533015f05bf7115d50ba2f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e3210b3d-57e8-4182-8bcf-cacc72d3fb6e", "node_type": "1", "metadata": {}, "hash": "5161a46d26012ae69a4c958331f0745df81ff714800f2ac8d427f7b59fc26ce0", "class_name": "RelatedNodeInfo"}}, "text": "189.  Cf. Derrida, \u201cEdmond Jab\u00e8s,\u201d 89.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  98\n\nterms) Apollonian-Faustian Christian linearity, a genius for division, for rupture, outpaced \nMagian Islamic circularity, a genius for wholeness, for synthesis, for ambiguity, for \ncontinuity.190 Yet for all Europe\u2019s infatuation with Aristotle and his materialist creed \n(via Arabic astrology, ironically),191 it was largely the disciples of a semiticized Plato, a \nSolomonic Pythagoras, who emerged as the philosophical-scientific elite of early modern \nIslamdom and Christendom alike; and most espoused a constructionist ontogrammatology. \nNewton\u2019s Principia Mathematica, in other words, is as intrinsically an Arabic text as it is a \nLatin; and Pico found he could only marry Plato and Aristotle via kabbalah. Its irreducible \nIslamicness aside, Ibn Turka\u2019s Book of Inquiries would have been perfectly legible as a Liber \nQuaestiones had it made the further crossing from Anatolia to Italy.\n\nBut there was no Enlightenment in Islam\u2014and so no equal and opposed \nEndarkenment\u2014, which is to say: no divorce of reason from revelation, occult from \nmanifest, magic from science, heaven from earth, mind from body, man from nature, \nman from man. For Enlightened materialist-positivist Europeans, writing, that talisman \nof light, now went dark\u2014whence the Endarkenment of the Romantics, occultists all: \nthe incoincidentia oppositorum. The same did not happen for Muslims until much \nlater, and then only in the wake of the largely externally-imposed cultural rupture that \nwas colonialism (made possible by the collusion of Muslim scripturalists, to be sure).192 \nManuscript culture, a significant subset of it lettrist, hence persisted in most parts of the \nIslamicate world through the early 14th/20th century; it persists in pockets even now. \nIbn Turka\u2019s ontogrammato logy, his lettrist metaphysics of light, is thus emblematic of the \ncultural continuity, not rupture, that defined Islamicate civilization from its inception.193 \nStaunchly perennialist in its own right, this synthetic Alid-Pythagorean-Solomonic \ndoctrine became, as we have seen, broadly influential from the early 9th/15th century \nonward, from India to Anatolia, and endured as a mainstream philosophical discourse in \nIran until at least the 13th/19th. \n\nSo much for divergence; what of reconvergence? Surprisingly, or perhaps not, forms of \nwhat may be styled neo-neopythagorean ontogrammatology are coming back into vogue \nin Euro-American culture, high and popular alike, pockets of which have continued to have \nfits of pique with the Enlightenment for locking it away in the prison of dark matter\u2014and \nclaiming to have thrown away the key. It was precisely the mid-20th-century linguistic \nturn in critical theory, moreover, culminating in Derrida\u2019s curiously kabbalistic hostility \n\n190.  The organic continuity of Arabic literature, for instance, as well as other great literary traditions, \nincluding Persian, Sanskrit and Chinese, stands in sharp contrast to the \u201ccatastrophic\u201d and rupturous form of \nchange unique to European literary history (Bauer, \u201cMamluk Literature,\u201d 112). Expanding on this argument, \nBauer has recently shown that the synthesizing ethos of Islamicate civilization also entailed a high tolerance \nfor ambiguity\u2014legal, social, sexual, philosophical, etc.\u2014, this, again, in sharp contrast to Christendom (Die \nKultur der Ambiguit\u00e4t). The same is a central thesis of Shahab Ahmed\u2019s What Is Islam?\n\n191.  See Lemay, Abu Ma\u02bfshar and Latin Aristotelianism.\n192.  For a case study see Melvin-Koushki and Pickett, \u201cMobilizing Magic.\u201d\n193.  Islamicate civilization was not simply the greatest heir of late antique Eurasian cultures, that is, and \n\nespecially the Hellenic, Persian and Abrahamic, but rather their direct continuation and culmination (Bauer, \n\u201cIn Search of \u2018Post-Classical Literature,\u2019\u201d 142; Fowden, Before and after Mu\u1e25ammad).", "start_char_idx": 202566, "end_char_idx": 206508, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e3210b3d-57e8-4182-8bcf-cacc72d3fb6e": {"__data__": {"id_": "e3210b3d-57e8-4182-8bcf-cacc72d3fb6e", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "36815f4e-52b4-4725-bc56-6ed6729943cd", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "79bcf4e3fa7bfb59f4a556fe7eba2934aa995aee50f7fb356adcd15ad3fed649", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b076c430-ab7c-4798-96f2-7a29216f3f64", "node_type": "1", "metadata": {}, "hash": "95ce779b2e9f3632271af95414e652d52116123e1e0eb0230ca4d4dc156fa847", "class_name": "RelatedNodeInfo"}}, "text": "99  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nto and subversion of modern structuralist metaphysics, that effectively cleared the way \nfor the emergence in the academy of a new-old Western physics-metaphysics pivoting on \nlanguage and consciousness. \n\nA number of recent developments are here especially suggestive: Peircean semiotics\u2014\nwherein every existent is a sign\u2014has become a cottage industry in philosophy;194 \ngeneticists persist in speaking of chemical life in textual terms;195 and some cognitive \nscientists have mathematically hypothesized a monistic-panpsychist conscious realism, \nwhereby perception alone erects time and space and quantum-mechanically codes what we \ntake to be physical reality.196 The latter trend in particular derives from the new discipline \nof physics\u2014which long since displaced metaphysics, including its kabbalist/lettrist branch, \nas queen of the sciences in the West\u2014now burgeoning: the physics of information.197 This \nontogrammatological turn is epitomized by Princeton physicist John Wheeler\u2019s famous \n1989 dictum It from bit\u2014that is to say, \u201call things physical are information-theoretic in \norigin and this is a participatory universe.\u201d198 Most strikingly, this emergent cosmology \n\n194.  As Peirce (d. 1914) summarizes the central position of his pragmaticist semiotics (\u201cThe Basis of \nPragmaticism,\u201d 394): \u201cThe entire universe \u2026 is perfused with signs, if it is not composed exclusively of signs.\u201d\n\n195.  See e.g. von Stuckrad, \u201cRewriting the Book of Nature.\u201d The American geneticist Francis Collins (b. \n1950), past director of the Human Genome Project and current director of the NIH, is an avowed Christian \nkabbalist; see e.g. his The Language of God.\n\n196.  As Donald D. Hoffman, cognitive scientist at the University of California, Irvine, and author of Visual \nIntelligence (1998), summarizes this model in his \u201cHoffman\u2019s Law\u201d: \n\nHoffman\u2019s First Law: A theory of everything starts with a theory of mind. \nQuantum measurement hints that observers may create microphysical properties. Computational \ntheories of perception hint that observers may create macrophysical properties. The history of \nscience suggests that counterintuitive hints, if pursued, can lead to conceptual breakthroughs.\n\nHoffman\u2019s Second Law: Physical universes are user interfaces for minds.\nJust as the virtual worlds experienced in VR arcades are interfaces that allow the arcade user \nto interact effectively with an unseen world of computers and software, so also the physical \nwork one experiences daily is a species-specific user interface that allows one to survive while \ninteracting with a world of which one may be substantially ignorant.\n\nHe elsewhere reiterates the Planckian doctrine of mind as matrix of matter (\u201cConsciousness is \nFundamental\u201d): \n\nI believe that consciousness and its contents are all that exists. Spacetime, matter and fields never \nwere the fundamental denizens of the universe but have always been, from their beginning, among \nthe humbler contents of consciousness, dependent on it for their very being \u2026 If matter is but one \nof the humbler products of consciousness, then we should expect that consciousness itself cannot \nbe theoretically derived from matter. The mind-body problem will be to physicalist ontology \nwhat black-body radiation was to classical mechanics: first a goad to its heroic defense, later the \nprovenance of its final supersession.\n\n197.  See e.g. Vedral, Decoding Reality.\n198.  \u201cInformation, Physics, Quantum,\u201d 5. The passage in full: \n\nIt from bit. Otherwise put, every it\u2014every particle, every field of force, even the space-time \ncontinuum itself\u2014derives its functions, its meaning, its very existence entirely\u2014even if in some \ncontexts indirectly\u2014from the apparatus-elicited answers to yes or no questions, binary choices, \nbits. It from bit symbolizes the idea that every item of the physical world has at bottom\u2014at a very", "start_char_idx": 206512, "end_char_idx": 210441, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b076c430-ab7c-4798-96f2-7a29216f3f64": {"__data__": {"id_": "b076c430-ab7c-4798-96f2-7a29216f3f64", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e3210b3d-57e8-4182-8bcf-cacc72d3fb6e", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "8e81f404ae484d78d5aea60ddfa74001e6d17a61dc1ad0733abc7e1be282a27d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "50d3af73-f547-4307-bb17-d716ab27248b", "node_type": "1", "metadata": {}, "hash": "0ae68780c63d4cda4119e342a5ba71a442c252e89942b7d09fbaa9079eee3147", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  100\n\nrequires us to recognize the universe as a \u201cmetareality of information structures,\u201d and \nthe unidirectional flow of time and the strict limits of space as human constructs; hence \nthe ability of human consciousness, logos processor that it is, to quantum-mechanically \nchange physical reality by the mere act of observation, even in the past.199 Information \nstructures, of course, are embodied, are a form of writing; and observation is a vision of \nlight. Evolutionary theologians have seized upon this new physics of information in turn as \nthe only workable means of reconciling the Christian doctrine of creation with Darwinian  \nevolution (shades of Pico\u2019s embrace of kabbalah in pursuit of a project equally paradoxical): \nthe universe as meaning-generating device.200\n\nAll of which sounds suspiciously talismanic; Ibn Turka would have grounds to be smug. \nPace Derrida, then, Western lovers of writing, Muslim or Christian, and however devoted to \nPlato, have roundly called and do call foul on the Phaedrus.\n\ndeep bottom, in most instances\u2014an immaterial source and explanation; that what we call reality \narises in the last analysis from the posing of yes-no questions, and the registering of equipment-\nevoked responses; in short, that all things physical are information-theoretic in origin and this is a \nparticipatory universe.\n\nEchoing Bauer\u2019s observation as to a similar transition in Mamluk literature (see n. 133 above), as well \nas Hanegraaff\u2019s theorization of a modern \u201cdisenchanted magic\u201d (\u201cHow Magic Survived\u201d), perhaps we can \nspeak of a turn in physics from the cold representationalism of the Newtonian model to the more intimate \nparticipationalism promised by the physics of information?\n\n199.  Vall\u00e9e, \u201cA Theory of Everything (Else).\u201d\n200.  For examples see Davies and Gregersen, eds., Information and the Nature of Reality; Melvin-Koushki, \n\n\u201cThe Quest,\u201d 447-48.\n\n\n\n101  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nBibliography\n\nPrimary Sources\n\u02bfAll\u0101m\u012b, Ab\u016b l-Fa\u017cl, \u0100\u02be\u012bn-i Akbar\u012b, ed. H. Blochmann, 2 vols., Calcutta: Asiatic Society of \n\nBengal, 1869-72.\n\n\u2014\u2014\u2014, The Ain i Akbari by Abul Fazl \u2018Allami, tr. H. Blochmann, 3 vols., Calcutta: Asiatic \nSociety of Bengal, 1873.\n\n\u0100mul\u012b, Shams al-D\u012bn Mu\u1e25ammad, Naf\u0101yis al-Fun\u016bn f\u012b \u02bfAr\u0101yis al-\u02bfUy\u016bn, ed. Ab\u016b l-\u1e24asan \nSha\u02bfr\u0101n\u012b and Ibr\u0101h\u012bm Miy\u0101nj\u012b, 3 vols., 3rd ed., Tehran: Intish\u0101r\u0101t-i Isl\u0101miyya, 1389 \nSh./2010.\n\nB\u012br\u016bn\u012b, Ab\u016b Ray\u1e25\u0101n, K. f\u012b Ta\u1e25q\u012bq M\u0101 li-l-Hind min Maq\u016bla Maqb\u016bla f\u012b l-\u02bfAql aw Mardh\u016bla, \nHyderabad: Majlis D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, 1377/1958.\n\nDav\u0101n\u012b, Jal\u0101l al-D\u012bn, R. Tahl\u012bliyya, ed. Firishta Fur\u016bzanda, Tehran: Kayh\u0101n, 1373 Sh./1994.\nDerrida, Jacques, Of Grammatology, tr. Gayatri Chakravorty Spivak, new ed., Baltimore: \n\nJohns Hopkins UP, 2016.\n\n\u2014\u2014\u2014, \u201cEdmond Jab\u00e8s and the Question of the Book,\u201d in idem, Writing and Difference, tr. \nAlan Bass, 2nd ed., London: Routledge, 2001, 77-96.", "start_char_idx": 210446, "end_char_idx": 213402, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "50d3af73-f547-4307-bb17-d716ab27248b": {"__data__": {"id_": "50d3af73-f547-4307-bb17-d716ab27248b", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b076c430-ab7c-4798-96f2-7a29216f3f64", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "2d50e5fa317be920ad4a80fdacf03c6b28acdded6252ed663366ebd3db2a178f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b493063d-4a65-43c9-9ace-0750e59e25d9", "node_type": "1", "metadata": {}, "hash": "52a73711df99c0420921cc606fb97ed1565a0be55d98f81fd72542a805330e6a", "class_name": "RelatedNodeInfo"}}, "text": "\u2014\u2014\u2014, \u201cPlato\u2019s Pharmacy,\u201d in idem, Dissemination, tr. Barbara Johnson, London: Athlone \nPress, 1981, 61-171.\n\nIbn al-Akf\u0101n\u012b, Irsh\u0101d al-Q\u0101\u1e63id il\u0101 Asn\u0101 l-Maq\u0101\u1e63id, ed. Jan Just Witkam, in idem, De \negyptische arts Ibn al-Akf\u0101n\u012b (gest. 749/1348) en zijn indeling van de wetenschappen, \nLeiden: Ter Lugt, 1989, 13-70.\n\nIbn al-\u02bfArab\u012b, al-Fut\u016b\u1e25\u0101t al-Makkiyya, 4 vols., Beirut: D\u0101r \u1e62\u0101dir, n.d.\nIbn al-Nad\u012bm, al-Fihrist, ed. Y. \u02bfA. \u1e6caw\u012bl, Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2010.\nIbn S\u012bn\u0101, Ab\u016b \u02bfAl\u012b, al-Ish\u0101r\u0101t wa-l-Tanb\u012bh\u0101t: al-Man\u1e6diq, pt. 1, with cmts. of Fakhr al-D\u012bn R\u0101z\u012b, \n\nNa\u1e63\u012br al-D\u012bn \u1e6c\u016bs\u012b and Qu\u1e6db al-D\u012bn R\u0101z\u012b, ed. Wis\u0101m al-Kha\u1e6d\u0101w\u012b, Qom: Ma\u1e6db\u016b\u02bf\u0101t-i D\u012bn\u012b, \n1392 Sh./2013.\n\n\u2014\u2014\u2014, R. f\u012b Aqs\u0101m al-\u02bfUl\u016bm al-\u02bfAqliyya, in idem, Tis\u02bf Ras\u0101\u02beil f\u012b l-\u1e24ikma wa-l-\u1e6cab\u012b\u02bfiyy\u0101t, \nConstantinople: n.p., 1298/1881.\n\nIbn Turka, \u1e62\u0101\u02bein al-D\u012bn \u02bfAl\u012b, K. al-Maf\u0101\u1e25i\u1e63, MS Majlis 10196/2 ff. 52-118.\n\u2014\u2014\u2014, R. \u1e24ur\u016bf, ed and tr. in Melvin-Koushki, \u201cThe Quest,\u201d 463-89.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  102\n\n\u2014\u2014\u2014, R. Shaqq-i Qamar, in idem, Chah\u0101rdah Ris\u0101la-yi F\u0101rs\u012b, ed. Sayyid Ma\u1e25m\u016bd \u1e6c\u0101hir\u012b,  \nTehran: \u0100yat-i Ishr\u0101q, 1391 Sh./2012 139-54; tr. in Melvin-Koushki, \u201cThe Quest,\u201d \n454-62.\n\n\u2014\u2014\u2014, Nafsat al-Ma\u1e63d\u016br-i Duvvum, in idem, Chah\u0101rdah Ris\u0101la-yi F\u0101rs\u012b, ed. Sayyid Ma\u1e25m\u016bd \n\u1e6c\u0101hir\u012b, Tehran: \u0100yat-i Ishr\u0101q, 1391 Sh./2012, 237-57.\n\n\u2014\u2014\u2014, Shar\u1e25-i Na\u1e93m al-Durr, ed. Akram J\u016bd\u012b-Ni\u02bfmat\u012b, Tehran: M\u012br\u0101s-i Makt\u016bb, 1384 \nSh./2005.\n\nIkhw\u0101n al-\u1e62af\u0101\u02be, Epistles of the Brethren of Purity: On Magic I, ed. and trans. Godefroid de \nCallata\u00ff and Bruno Halflants, Oxford, Oxford UP, 2011.\n\n\u2014\u2014\u2014, Ras\u0101\u02beil, 4 vols., Beirut: al-A\u02bflam\u012b, 2005.\nal-J\u0101\u1e25i\u1e93, \u02bfAmr, K. al-\u1e24ayaw\u0101n, ed.", "start_char_idx": 213404, "end_char_idx": 215047, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b493063d-4a65-43c9-9ace-0750e59e25d9": {"__data__": {"id_": "b493063d-4a65-43c9-9ace-0750e59e25d9", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "50d3af73-f547-4307-bb17-d716ab27248b", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4c7d2690cd916da5bbf8fae3346b7f87ccf8ff9a5f7e5ba1801a59141f334f52", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bdc320a0-3a30-412d-ad62-f1f3b986863f", "node_type": "1", "metadata": {}, "hash": "893d588d835a63bc6c8c9285c30f0436c59307213ead7e48c983f4495d8b338d", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd al-Sal\u0101m Mu\u1e25ammad H\u0101r\u016bn, 5 vols., Cairo: Mu\u1e63\u1e6daf\u0101 \n\nal-B\u0101b\u012b al-\u1e24alab\u012b, 1965-69.\nK\u0101shif\u012b, \u1e24usayn V\u0101\u02bfi\u1e93, Jav\u0101hir al-Tafs\u012br: Tafs\u012br\u012b Adab\u012b, \u02bfIrf\u0101n\u012b, \u1e24ur\u016bf\u012b, Sh\u0101mil-i Muqaddima-\u02be\u012b \n\ndar \u02bfUl\u016bm-i Qur\u02be\u0101n\u012b u Tafs\u012br-i S\u016bra-yi \u1e24amd, ed. 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Irwin Edman, 3rd ed., \n\nNew York: The Modern Library, 1956, 263-329.\nal-Qalqashand\u012b, A\u1e25mad, \u1e62ub\u1e25 al-A\u02bfsh\u0101 f\u012b \u1e62in\u0101\u02bfat al-Insh\u0101\u02be, 14 vols., Cairo: al-Ma\u1e6dba\u02bfa \n\nal-Am\u012briyya, 1331-38/1913-19.\nQ\u0101\u017c\u012b A\u1e25mad Munsh\u012b Qum\u012b, Gulist\u0101n-i Hunar, ed. A\u1e25mad Suhayl\u012b Khw\u0101ns\u0101r\u012b, Tehran: \n\nBuny\u0101d-i Farhang-i \u012ar\u0101n, 1352 Sh./1973.\n\u2014\u2014\u2014, Calligraphers and Painters: A Treatise by Q\u0101\u1e0d\u012b A\u1e25mad, Son of M\u012br-Munsh\u012b (circa \n\nA.H. 1015/A.D. 1606), tr. V. Minorsky, tr. T. Minorsky, Washington: Smithsonian \nInstitution, 1959.\n\nSh\u012br\u0101z\u012b, Qu\u1e6db al-D\u012bn, Durrat al-T\u0101j li-Ghurrat al-Dabb\u0101j: Bakhsh-i Nukhust\u012bn, ed. 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Bagci, eds., Falnama: The Book of Omens, London: Thames & Hudson, \n2009, 246-54, 330-31.", "start_char_idx": 216477, "end_char_idx": 218607, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eecf03da-c9ca-447c-a78c-a7848948735b": {"__data__": {"id_": "eecf03da-c9ca-447c-a78c-a7848948735b", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bdc320a0-3a30-412d-ad62-f1f3b986863f", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "dbb6d9ad438039ca814bf20bf6bbf17b9c874f457869e3cdaeec8a4a93648453", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0e0d9a68-72ee-4ecb-887f-12e8f1940e84", "node_type": "1", "metadata": {}, "hash": "17533d2aef55e68436da9142ef7902c26bf6ce9c97c3af6060b170459264e6bb", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  104\n\nBah\u0101r, Mu\u1e25ammad-Taq\u012b (Malik al-Shu\u02bfar\u0101\u02be), Sabk-shin\u0101s\u012b, y\u0101 T\u0101r\u012bkh-i Ta\u1e6davvur-i Nasr-i \nF\u0101rs\u012b, 3 vols., Tehran: Zuvv\u0101r, 1381 Sh./2002.\n\nBashir, Shahzad, Sufi Bodies: Religion and Society in Medieval Islam, New York: Columbia \nUP, 2011.\n\nBaudrillard, Jean, The Illusion of the End, tr. 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Evrim, Intellectual Networks in Timurid Iran: Sharaf al-D\u012bn \u02bfAl\u012b Yazd\u012b and the \nIslamicate Republic of Letters, Cambridge: Cambridge UP, 2016. \n\nBloom, Jonathan, Paper before Print: The History and Impact of Paper in the Islamic World, \nNew Haven: Yale UP, 2001.\n\nBracken, Christopher, Magical Criticism: The Recourse of Savage Philosophy, Chicago: \nChicago UP, 2007.\n\nBulliet, Richard, Cotton, Climate, and Camels in Early Islamic Iran: A Moment in World \nHistory, New York: Columbia UP, 2009.\n\nCantarino, Vincent, \u201cIbn Gabirol\u2019s Metaphysic of Light,\u201d Studia Islamica, 26 (1967), 49-71.\nCollins, Francis S., The Language of God, New York: Free Press, 2006.\nCook, Michael, \u201cThe Opponents of the Writing of Tradition in Early Islam,\u201d Arabica, 44 \n\n(1997), 437-530.\n\nCoulon, Jean-Charles, \u201cLa magie islamique et le \u2018corpus bunianum\u2019 au Moyen \u00c2ge,\u201d Ph.D. \ndiss., Universit\u00e9 Paris IV \u2013 Sorbonne, 2013.\n\nCrow, Douglas S., \u201cThe Role of al-\u02bfAql in Early Islamic Wisdom: With Reference to Imam \nJa\u2018far al-\u1e62\u0101diq,\u201d Ph.D. diss., McGill University, 1996.\n\nDakake, Maria, \u201cHiding in Plain Sight: The Practical an Doctrinal Significance of Secrecy in \nShi\u2018ite Islam,\u201d Journal of the American Academy of Religion, 74/2 (2006), 324-55.", "start_char_idx": 218611, "end_char_idx": 220810, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0e0d9a68-72ee-4ecb-887f-12e8f1940e84": {"__data__": {"id_": "0e0d9a68-72ee-4ecb-887f-12e8f1940e84", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eecf03da-c9ca-447c-a78c-a7848948735b", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "38ee9b00cd40612ad26a4032296b1104236df5474b44fe13de39bbeac95ef1b6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fe9685e0-9be9-40bf-8cea-e5bf2ad12d08", "node_type": "1", "metadata": {}, "hash": "8b0c10ed20ca92557e1ba1f2b6929fd603083dc1fbfb770ed4dd19a5816409f7", "class_name": "RelatedNodeInfo"}}, "text": "105  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nD\u0101nishpazh\u016bh, Mu\u1e25ammad-Taq\u012b, \u201cMajm\u016b\u02bfa-yi Ras\u0101\u02beil-i Khujand\u012b,\u201d Farhang-i \u012ar\u0101n-zam\u012bn, 14 \n(1345-46 Sh./1966-67), 307-12.\n\nDavies, Paul and Niels Henrik Gregersen, eds., Information and the Nature of Reality: From \nPhysics to Metaphysics, Cambridge: Cambridge UP, 2010.\n\nde Callata\u00ff, Godefroid, \u201cMagia en al-Andalus: Ras\u0101\u02beil Ijw\u0101n al-\u1e62af\u0101\u02be, Rutbat al-\u1e25ak\u012bm y G\u0101yat \nal-\u1e25ak\u012bm (Picatrix),\u201d al-Qan\u1e6dara, 34/3 (2013), 297-344.\n\nde Man, Paul, \u201cThe Return to Philology,\u201d in idem, The Resistance to Theory, Minneapolis: \nUniversity of Minnesota Press, 1986, 21-26.\n\nDosse, Fran\u00e7ois, History of Structuralism, Vol. 2: The Sign Sets, 1967-Present, tr. Deborah \nGlassman, Minneapolis: University of Minnesota Press, 1997.\n\nEbstein, Michael, Mysticism and Philosophy in al-Andalus: Ibn Masarra, Ibn al-\u02bfArab\u012b and \nthe Ism\u0101\u02bf\u012bl\u012b Tradition, Leiden, Brill, 2014.\n\nElias, Jamal, Aisha\u2019s Cushion: Religious Art, Perception, and Practice in Islam, Cambridge, \nMass.: Harvard UP, 2012.\n\nElmore, Gerald T., Islamic Sainthood in the Fullness of Time: Ibn al-\u02bfArab\u012b\u2019s Book of the \nFabulous Gryphon, Leiden: Brill, 1999.\n\nEl-Rouayheb, Khaled, Islamic Intellectual History in the Seventeenth Century: Scholarly \nCurrents in the Ottoman Empire and the Maghreb, New York: Cambridge UP, 2015.\n\n\u2014\u2014\u2014, \u201cThe Rise of \u2018Deep Reading\u2019 in Early Modern Ottoman Scholarly Culture,\u201d in Sheldon \nPollock et al., eds., World Philology, Cambridge, Mass.: Harvard UP, 2015, 201-24.\n\nEl Shamsy, Ahmed, \u201cIslamic Book Culture through the Lens of Two Private Libraries, 1850-\n1940,\u201d Intellectual History of the Islamicate World, 4 (2016), 61-81.\n\nErnst, Carl W., \u201cSufism and the Aesthetics of Penmanship in Sir\u0101j al-Sh\u012br\u0101z\u012b\u2019s Tu\u1e25fat \nal-Mu\u1e25ibb\u012bn (1454),\u201d JAOS, 129/3 (2009), 431-42.\n\nEndress, Gerhard, \u201cPhilosophische Ein-Band-Bibliotheken aus Isfahan,\u201d Oriens, 36 (2001), \n10-58.\n\n\u2014\u2014\u2014, \u201cMathematics and Philosophy in Medieval Islam,\u201d in J. P. Hogendijk and A. I. Sabra, \neds., The Enterprise of Science in Islam: New Perspectives, Cambridge, Mass., 2003, \n121-27.\n\nEshots (Esots), Janis, \u2018The Principle of the Systematic Ambiguity of Existence in the \nPhilosophy of Ibn Sina and Mulla Sadra\u2019, in Proceedings of the Avicenna International \nColloquium, 1-6 (2009) <http://www.buali.ir/buali_content/ media/article/85.pdf>, \naccessed 5 January 2016.", "start_char_idx": 220814, "end_char_idx": 223171, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fe9685e0-9be9-40bf-8cea-e5bf2ad12d08": {"__data__": {"id_": "fe9685e0-9be9-40bf-8cea-e5bf2ad12d08", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0e0d9a68-72ee-4ecb-887f-12e8f1940e84", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "730f308987f08d7ee6de3b499a88fa1e5352572402dc4babff43792dc6bb7950", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "335aec72-c6cb-46b5-9ccb-dd02c531cd5c", "node_type": "1", "metadata": {}, "hash": "db665956e01a7fbfba0959edde987777e520d0a087d48c0675e0e22338b6e0ec", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  106\n\nFahd, Toufic, La divination arabe: \u00c9tudes religieuses, sociologiques et folkloriques sur le \nmilieu natif de l\u2019Islam Leiden: Brill, 1966.\n\nFelek, \u00d6zgen, \u201cFears, Hopes, and Dreams: The Talismanic Shirts of Mur\u0101d III,\u201d Arabica \n[forthcoming].\n\nFierro, Maribel, \u201cB\u0101\u1e6dinism in al-Andalus: Maslama b. Q\u0101sim al-Qur\u1e6dub\u012b (d. 353/964), Author \nof the Rutbat al-\u1e24ak\u012bm and the Gh\u0101yat al-\u1e24ak\u012bm (Picatrix),\u201d Studia Islamica, 84 \n(1996), 87-112.\n\nFleischer, Cornell H., \u201cAncient Wisdom and New Sciences: Prophecies at the Ottoman \nCourt in the Fifteenth and Early Sixteenth Centuries,\u201d in M. Farhad and S. Bagci, eds., \nFalnama: The Book of Omens, London: Thames & Hudson, 2009, 232-43, 329-30.\n\nFowden, Garth, Before and after Mu\u1e25ammad: The First Millennium Refocused, Princeton: \nPrinceton UP, 2014.\n\nGacek, Adam, The Arabic Manuscript Tradition: A Glossary of Technical Terms and \nBibliography\u2014Supplement, Leiden: Brill, 2008.\n\nGardiner, Noah D., \u201cEsotericism in a Manuscript Culture: A\u1e25mad al-B\u016bn\u012b and His Readers \nthrough the Maml\u016bk Period,\u201d Ph.D. diss., University of Michigan, 2014.\n\nGeary, Patrick J., \u201cOblivion between Orality and Textuality in the Tenth Century,\u201d in Gerd \nAlthoff, Johannes Fried and Patrick J. Geary, eds., Medieval Concepts of the Past: \nRitual, Memory, Historiography, Cambridge: Cambridge UP, 2002, 111-22.\n\nGoody, Jack, The Power of the Written Tradition, Washington: Smithsonian Press, 2000.\n\u2014\u2014\u2014, The Interface between the Written and the Oral, Cambridge: Cambridge UP, 1987.\nGruber, Christiane, \u201cThe \u2018Restored\u2019 Sh\u012b\u02bf\u012b mu\u1e63\u1e25af as Divine Guide? The Practice of f\u0101l-i \n\nQur\u02be\u0101n in the \u1e62afavid Period,\u201d Journal of Qur\u2019anic Studies, 13/2 (2011), 29-55.\nG\u00fcnther, Sebastian, \u201cPraise to the Book! Al-J\u0101\u1e25i\u1e93 and Ibn Qutayba on the Excellence of the \n\nWritten Word in Medieval Islam,\u201d Jerusalem Studies in Arabic and Islam, 32 (2006), \n125-43.\n\nGutas, Dimitri, Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement \nin Baghdad and Early \u2018Abb\u0101sid Society (2nd-4th/8th-10th Centuries), New York: \nRoutledge, 1998.\n\n\u2014\u2014\u2014, \u201cGreek Philosophical Works Translated into Arabic,\u201d in Robert Pasnau and Christina \nvan Dyke, eds., The Cambridge History of Medieval Philosophy, Vol. 2, Cambridge: \nCambridge UP, 2010, 802-14.\n\nHalbertal, Moshe, Concealment and Revelation: Esotericism in Jewish Thought and Its \nPhilosophical Implications, Princeton: Princeton UP, 2007.", "start_char_idx": 223175, "end_char_idx": 225614, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "335aec72-c6cb-46b5-9ccb-dd02c531cd5c": {"__data__": {"id_": "335aec72-c6cb-46b5-9ccb-dd02c531cd5c", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fe9685e0-9be9-40bf-8cea-e5bf2ad12d08", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "6da383c28598ff931d07fd67eb0486d378bb3536fff51f0817d72d2e03886ff2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "49a92e02-e8f4-4867-8809-28820a23423e", "node_type": "1", "metadata": {}, "hash": "9f6f8104e02cc4b5067a6fc892a02581673d371052a6576dbbee9477869bb183", "class_name": "RelatedNodeInfo"}}, "text": "107  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nHallyn, Fernand, The Poetic Structure of the World: Copernicus and Kepler, tr. Donald M. \nLeslie, New York: Zone Books, 1993.\n\nHanegraaff, Wouter J., Esotericism and the Academy: Rejected Knowledge in Western \nCulture, Cambridge: Cambridge UP, 2012.\n\n\u2014\u2014\u2014, \u201cHow Magic Survived the Disenchantment of the World,\u201d Religion, 33 (2003), 357-80.\nHarris, Nicholas, \u201cBetter Religion through Chemistry: Aydemir al-Jildak\u012b and Alchemy \n\nunder the Mamluks,\u201d Ph.D. diss., University of Pennsylvania, 2017 [forthcoming].\n\nHirschler, Konrad, Medieval Damascus: Plurality and Diversity in an Arabic Library: The \nAshraf\u012bya Library Catalogue, Edinburgh: Edinburgh UP, 2016.\n\n\u2014\u2014\u2014, The Written Word in the Medieval Arabic Lands: A Social and Cultural History of \nReading Practices, Edinburgh: Edinburgh UP, 2013.\n\nHoffman, Donald D., \u201cConsciousness is Fundamental,\u201d in John Brockman, ed., What \nWe Believe but Cannot Prove: Today\u2019s Leading Thinkers on Science in the Age of \nCertainty, New York: HarperCollins, 2005, 93-96.\n\n\u2014\u2014\u2014, \u201cHoffman\u2019s Law,\u201d Edge, Annual Question 2004: \u201cWhat\u2019s Your Law?\u201d <https://www.\nedge.org/ response-detail/11284>, accessed 29 April 2016.\n\n\u2014\u2014\u2014, Visual Intelligence: How We Create What We See, New York: Norton, 1998.\nIdel, Moshe, Absorbing Perfections: Kabbalah and Interpretation, New Haven: Yale UP, \n\n2002.\n\nIngalls, Matthew, \u201cSubtle Innovation within Networks of Convention: The Life, Thought, \nand Intellectual Legacy of Zakariyy\u0101 al-An\u1e63\u0101r\u012b (d. 926/1520),\u201d Ph.D. diss., Yale \nUniversity, 2011.\n\nKalvesmaki, Joel, The Theology of Arithmetic: Number Symbolism in Platonism and Early \nChristianity, Cambridge, Mass.: Center for Hellenic Studies/Harvard UP, 2013.\n\nKia, Mana, \u201cAdab as Literary Form and Social Conduct: Reading the Gulistan in Late Mughal \nIndia,\u201d in Alireza Korangy and Daniel J. Sheffield, eds., No Tapping around Philology: \nA Festschrift in Honor of Wheeler McIntosh Thackston Jr.\u2019s 70th Birthday, Wiesbaden: \nHarrassowitz, 2014, 281-308.\n\nKripal, Jeffrey J., Authors of the Impossible: The Paranormal and the Sacred, Chicago: \nUniversity of Chicago Press, 2010.\n\nLatour, Bruno, We Have Never Been Modern, tr. Catherine Porter, Cambridge, Mass., \nHarvard UP, 1993.\n\nLawlor, Leonard, \u201cEliminating Some Confusion: The Relation of Being and Writing in \nMerleau-Ponty and Derrida,\u201d in M. C. Dillon, ed., \u00c9cart & Diff\u00e9rance: Merleau-Ponty", "start_char_idx": 225618, "end_char_idx": 228041, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "49a92e02-e8f4-4867-8809-28820a23423e": {"__data__": {"id_": "49a92e02-e8f4-4867-8809-28820a23423e", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "335aec72-c6cb-46b5-9ccb-dd02c531cd5c", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "e8662de48294846372c47c029623745cd11f2dc0c5a79cf648dbda0db652b700", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "52c50c95-a952-43f5-9582-4293c642a8f7", "node_type": "1", "metadata": {}, "hash": "50c0695ce0c5f04d1b0c4cb7eb6bf0eb0b6cc6199ab1b306f0fc60df6019a218", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  108\n\nand Derrida on Seeing and Writing, Atlantic Highlands, NJ: Humanities Press, 1997, \n71-93.\n\nLeaman, Oliver, Islamic Aesthetics: An Introduction, Notre Dame: University of Notre Dame \nPress, 2004.\n\nLeder, Stefan, \u201cSpoken Word and Written Text \u2013 Meaning and Social Significance of the \nInstitution of Riw\u0101ya,\u201d Islamic Area Studies Working Paper Series, 31 (2002), 1-18.\n\nLehrich, Christopher I., The Occult Mind: Magic in Theory and Practice, Ithaca: Cornell UP, \n2007.\n\nLeli\u0107, Emin, \u201c\u02bfIlm-i fir\u0101sat and Ottoman Statecraft: Discerning Morality and Justice,\u201d \nArabica [forthcoming].\n\nLemay, Richard, \u201cL\u2019Islam historique et les sciences occultes,\u201d B\u00c9O, 44 (1992), 19-37.\n\u2014\u2014\u2014, Abu Ma\u02bfshar and Latin Aristotelianism in the Twelfth Century: The Recovery of \n\nAristotle\u2019s Natural Philosophy through Arabic Astrology, Beirut: AUB Press, 1962.\nLindberg, David C., \u201cThe Genesis of Kepler\u2019s Theory of Light: Light Metaphysics from \n\nPlotinus to Kepler,\u201d Osiris, 2 n.s. (1986), 5-42.\n\nLosensky, Paul, Welcoming Figh\u0101n\u012b: Imitation and Poetic Individuality in the Safavid-\nMughal Ghazal, Costa Mesa: Mazda, 1998.\n\nMelvin-Koushki, Matthew, \u201cPowers of One: The Mathematicalization of the Occult Sciences \nin the High Persianate Tradition,\u201d Intellectual History of the Islamicate World, 5/1 \n(2017), 127-99. \n\n\u2014\u2014\u2014, \u201cThe Occult Sciences in Safavid Iran and Safavid Occultists Abroad,\u201d in Rudi Matthee, \ned., The Safavid World, New York: Routledge, 2017 [forthcoming].\n\n\u2014\u2014\u2014, \u201cEarly Modern Islamicate Empire: New Forms of Religiopolitical Legitimacy,\u201d in \nArmando Salvatore, Roberto Tottoli and Babak Rahimi, eds., The Wiley-Blackwell \nHistory of Islam, Malden, Mass.: Wiley-Blackwell, 2017 [forthcoming].\n\n\u2014\u2014\u2014, \u201cWorld as (Arabic) Text: M\u012br D\u0101m\u0101d and the Neopythagoreanization of Philosophy \nin Safavid Iran,\u201d in Sajjad Rizvi, ed., Philosophy and the Intellectual Life in Shi\u02bfi Islam, \nLondon: Bloomsbury, 2017 [forthcoming].\n\n\u2014\u2014\u2014, \u201cPersianate Geomancy from \u1e6c\u016bs\u012b to the Millennium: A Preliminary Survey,\u201d in \nNader El-Bizri and Eva Orthmann, eds., Occult Sciences in Premodern Islamic Culture, \nBeirut: Orient-Institut Beirut, 2016 [forthcoming].\n\n\u2014\u2014\u2014, \u201cThe Quest for a Universal Science: The Occult Philosophy of \u1e62\u0101\u02bein al-D\u012bn Turka \nI\u1e63fah\u0101n\u012b and Intellectual Millenarianism in Early Timurid Iran\u201d, Ph.D. diss., Yale \nUniversity, 2012.", "start_char_idx": 228046, "end_char_idx": 230422, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "52c50c95-a952-43f5-9582-4293c642a8f7": {"__data__": {"id_": "52c50c95-a952-43f5-9582-4293c642a8f7", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "49a92e02-e8f4-4867-8809-28820a23423e", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "5a6f80bda56a31878407c73c6a4c4a3d75e99b37be1c347728241aeb0300061b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "986292bb-a7d1-4281-a02a-d565c3c4b2e0", "node_type": "1", "metadata": {}, "hash": "ead67116a1d1a643b9f140ea25d61f5ccbcb4890df8e5abf430f3ed6498cbf99", "class_name": "RelatedNodeInfo"}}, "text": "109  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nMelvin-Koushki, Matthew and James Pickett, \u201cMobilizing Magic: Occultism in Central Asia \nand the Continuity of High Persianate Culture under Russian Rule,\u201d Studia Islamica, \n111/2 (2016), 1-54.\n\nMerleau-Ponty, Maurice, The Visible and the Invisible, ed. 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Roxburgh, ed., Seeing the Past\u2014Envisioning Islamic Art \nand Architecture: Essays in Honor of Renata Holod, Leiden: Brill, 2014, 151-78.\n\nRieu, Charles, Catalogue of the Persian Manuscripts in the British Museum, 3 vols., London: \nLongmans, 1879-83.\n\nRizvi, Sajjad H., \u201cM\u012br D\u0101m\u0101d in India: Islamic Philosophical Traditions and the Problem of \nCreation,\u201d JAOS, 131/1 (2011), 9-23.\n\n\u2014\u2014\u2014, Mull\u0101 \u1e62adr\u0101 and Metaphysics: Modulation of Being, London: Routledge, 2009.\n\u2014\u2014\u2014, \u201cPhilosophy as a Way of Life in the World of Islam: Applying Hadot to the Study of \n\nMull\u0101 \u1e62adr\u0101 Sh\u012br\u0101z\u012b (d. 1635),\u201d BSOAS, 75/1 (2012), 33-45.\nRosenthal, Franz, \u201cAb\u016b \u1e24aiy\u0101n al-Taw\u1e25\u012bd\u012b on Penmanship,\u201d Ars Islamica, 13 (1948), 1-30.\n\u2014\u2014\u2014, The Technique and Approach of Muslim Scholarship, Rome: Pontificium Institutum \n\nBiblicum, 1947.\n\nRoxburgh, David J., Prefacing the Image: The Writing of Art History in Sixteenth-Century \nIran, Leiden: Brill, 2001.\n\n\u2014\u2014\u2014, \u201c\u2018The Eye is Favored for Seeing the Writing\u2019s Form\u2019: On the Sensual and the \nSensuous in Islamic Calligraphy,\u201d Muqarnas, 25 (2008), 275-98.\n\nSaif, Liana, The Arabic Influences on Early Modern Occult Philosophy, London: Palgrave \nMacmillan, 2015.\n\nSaliba, George, Islamic Science and the Making of the European Renaissance, Cambridge, \nMass.: MIT Press, 2007.\n\nSchimmel, Annemarie, Calligraphy and Islamic Culture, New York: New York UP, 1984.\n\u2014\u2014\u2014, Deciphering the Signs of God: A Phenomenological Approach to Islam, Albany: SUNY \n\nPress, 1994.\n\nSchneider, Mark A., Culture and Enchantment, Chicago: University of Chicago Press, 1993.\nSchoeler, Gregor, The Oral and the Written in Early Islam, tr. Uwe Vagelpohl, ed. James \n\nMontgomery, London: Routledge, 2006.", "start_char_idx": 232732, "end_char_idx": 234946, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4b8859d8-dbc8-4312-9d80-cbbc1f919c88": {"__data__": {"id_": "4b8859d8-dbc8-4312-9d80-cbbc1f919c88", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "986292bb-a7d1-4281-a02a-d565c3c4b2e0", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "1f7825f75bea424995172146beba8c53c2cb49f568c850080a2a53e3b978cfc2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0cc5e62d-b52b-4091-bfdf-8178c7efe319", "node_type": "1", "metadata": {}, "hash": "56c7b6f1428731fdd4d0e9834f415496302c1b5a794de25a7fba8d8010971750", "class_name": "RelatedNodeInfo"}}, "text": "111  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n\u2014\u2014\u2014, The Genesis of Literature in Islam: From the Aural to the Read, tr. Shawkat M. \nToorawa, Edinburgh: Edinburgh UP, 2009.\n\n\u015een, Tun\u00e7, \u201cReading the Stars at the Ottoman Court: Bayezid II (r. 1481-1512) and His \nCelestial Interests,\u201d Arabica [forthcoming].\n\n\u015een, Tun\u00e7 and Matthew Melvin-Koushki, \u201cDivining Chaldiran: Ottoman Deployments of \nAstrology, Lettrism and Geomancy in the Ottoman-Safavid Conflict\u201d [forthcoming].\n\nShulman, More than Real: A History of the Imagination in South India, Cambridge, Mass.: \nHarvard UP, 2012.\n\nSiniossoglou, Niketas, \u201cSect and Utopia in Shifting Empires: Plethon, Elissaios, Bedreddin,\u201d \nByzantine and Modern Greek Studies, 36/1 (2012), 38-55.\n\nSmith, Morton, \u201cThe History of the Term Gnostikos\u201d, in Bentley Layton, ed., The \nRediscovery of Gnosticism, ed., Leiden: Brill, 1978, 796-807.\n\nSourdel-Thomine, J., \u201cKha\u1e6d\u1e6d,\u201d EI2.\nStolzenberg, Daniel, Egyptian Oedipus: Athanasius Kircher and the Secrets of Antiquity, \n\nChicago: University of Chicago Press, 2013.\nStyers, Randall, Making Magic: Religion, Magic, and Science in the Modern World, New \n\nYork: Oxford UP, 2004.\nSubtelny, Maria Eva, \u201cSufism and Lettrism in Timurid Iran: K\u0101shif\u012b\u2019s Asr\u0101r-i q\u0101sim\u012b\u201d \n\n[forthcoming].\n\nSummers, David, The Judgment of Sense: Renaissance Naturalism and the Rise of \nAesthetics, Cambridge: Cambridge UP, 1987.\n\nTabbaa, Yasser, \u201cThe Transformation of Arabic Writing: Part 1, Qur\u02beanic Calligraphy,\u201d Ars \nOrientalis, 21 (1992), 119-48.\n\nTaussig, Michael, The Magic of the State, New York: Routledge, 1997.\nThackston, Wheeler M., Album Prefaces and Other Documents on the History of \n\nCalligraphers and Painters, Leiden: Brill, 2000.\nToorawa, Shawkat M., Ibn Ab\u012b \u1e6c\u0101hir \u1e6cayf\u016br and Arabic Writerly Culture: A Ninth-Century \n\nBookman in Baghdad, London: RoutledgeCurzon, 2005.\nTreiger, Alexander, \u201cAvicenna\u2019s Notion of Transcendental Modulation of Existence (tashk\u012bk \n\nal-wu\u01e7\u016bd, analogia entis) and Its Greek and Arabic Sources,\u201d in Felicitas Opwis and \nDavid Reisman, eds., Islamic Philosophy, Science, Culture, and Religion: Studies in \nHonor of Dimitri Gutas, Leiden: Brill, 2012, 327-63.", "start_char_idx": 234950, "end_char_idx": 237116, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0cc5e62d-b52b-4091-bfdf-8178c7efe319": {"__data__": {"id_": "0cc5e62d-b52b-4091-bfdf-8178c7efe319", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4b8859d8-dbc8-4312-9d80-cbbc1f919c88", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "9fc0ea9c383814b79a58778e8630bca36d8a13a8c99cba30231ce7a67e9a30e5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "890bf2f1-2817-4f79-b758-42fbe9abbe0b", "node_type": "1", "metadata": {}, "hash": "7b8dce65c184bc672bb36d79739078ab0e112fce5947b0c4a12c0af70d77df37", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nOf Islamic Grammatology  \u2022  112\n\nTruschke, Audrey, \u201cTranslating the Solar Cosmology of Sacred Kingship,\u201d Medieval History \nJournal, 19/1 (2016), 136-41.\n\nTucker, William F., Mahdis and Millenarians: Sh\u012b\u02bfite Extremists in Early Muslim Iraq, \nCambridge: Cambridge UP, 2008.\n\nVall\u00e9e, Jacques, \u201cA Theory of Everything (Else): Another Physics for 2061,\u201d TEDxBrussels, 22 \nNovember 2011, <http://www.tedxbrussels.eu/2011>, accessed 29 April 2016.\n\nvan Bladel, Kevin, The Arabic Hermes: From Pagan Sage to Prophet of Science, Oxford: \nOxford UP, 2009.\n\nVedral, Vlatko, Decoding Reality: The Universe as Quantum Information, Oxford: Oxford \nUP, 2010.\n\nVesel, \u017diva, Les encyclop\u00e9dies persanes: Essai de typologie et de classification des sciences, \nParis: Institut Fran\u00e7ais de Recherche en Iran, 1986.\n\nvon Stuckrad, Kocku, Locations of Knowledge in Medieval and Early Modern Europe: \nEsoteric Discourse and Western Identities, Leiden: Brill, 2010.\n\n\u2014\u2014\u2014, \u201cRewriting the Book of Nature: Kabbalah and the Metaphors of Contemporary Life \nSciences,\u201d Journal for the Study of Religion, Nature and Culture, 2/4 (2008), 419-42.\n\nWasserstrom, Steven M., Religion after Religion: Gershom Scholem, Mircea Eliade, and \nHenry Corbin at Eranos, Princeton: Princeton UP, 1999.\n\n\u2014\u2014\u2014, \u201cSefer Ye\u1e63ira and Early Islam: A Reappraisal\u201d, Journal of Jewish Thought and \nPhilosophy, 3 (1993), 1-30.\n\nWheeler, John D., \u201cInformation, Physics, Quantum: The Search for Links,\u201d in W. H. Zurek, \ned., Complexity, Entropy, and the Physics of Information, Redwood City, Cal.: \nAddison-Wesley, 1990, 3-28.\n\nWirszubski, Chaim, Pico della Mirandola\u2019s Encounter with Jewish Mysticism, Cambridge, \nMass.: Harvard UP, 1989.\n\nWitkam, Jan Just, \u201cIbn al-Akf\u0101n\u012b (d. 749/1384) and His Bibliography of the Sciences,\u201d \nManuscripts of the Middle East, 2 (1987), 37-41.\n\nWolfson, Elliot R., Language, Eros, Being: Kabbalistic Hermeneutics and Poetic Imagination, \nNew York: Fordham UP, 2005.\n\n\u2014\u2014\u2014, \u201cAssaulting the Border: Kabbalistic Traces in the Margins of Derrida,\u201d Journal of the \nAmerican Academy of Religion, 70/3 (2002), 475-514.\n\n\u2014\u2014\u2014, \u201cBeyond the Spoken Word: Oral Tradition and Written Transmission in Medieval \nJewish Mysticism,\u201d in Yaakov Elman and I. Gershoni, eds., Transmitting Jewish", "start_char_idx": 237120, "end_char_idx": 239391, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "890bf2f1-2817-4f79-b758-42fbe9abbe0b": {"__data__": {"id_": "890bf2f1-2817-4f79-b758-42fbe9abbe0b", "embedding": null, "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7018", "node_type": "4", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "4bbc2791d9951733ee647fce89bfb5f4ddf5c6d5ece041e8063dec5b1e0d9764", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0cc5e62d-b52b-4091-bfdf-8178c7efe319", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "1b51d9d4422e84212d00ea512200cf7e978f11e2c6b1464bc6aeee1fea0330ee", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1638c46e-7679-4336-81ad-54b938fb4c08", "node_type": "1", "metadata": {}, "hash": "df2888dd6cb2ee2f021b1d40da8b64b26de7ff75b86b03aaed9de0d0388d11b6", "class_name": "RelatedNodeInfo"}}, "text": "113  \u2022  MattheW Melvin-KouShKi\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Traditions: Orality, Textuality, and Cultural Diffusion, New Haven: Yale UP, 2000, \n166-224.\n\nWolfson, Harry, The Philosophy of the Kalam, Cambridge, Mass.: Harvard UP, 1976.\nYusofi, \u1e20ol\u0101m-\u1e24osayn, \u201cCalligraphy,\u201d Encyclopaedia Iranica Online, <http://www.\n\niranicaonline.org>, 1990.\nZadeh, Travis, \u201cTouching and Ingesting: Early Debates over the Material Qur\u02bean,\u201d JAOS, \n\n129/3 (2009), 443-66.\nZarr\u012bnk\u016bb, \u02bfAbd al-\u1e24usayn, Dunb\u0101la-yi Justuj\u016b dar Ta\u1e63avvuf-i \u012ar\u0101n, Tehran: Am\u012br Kab\u012br, 1366 \n\nSh./1987.\n\u1e94ayl\u0101b\u012b, Nig\u0101r, \u201cPayvand-i \u1e6cilism\u0101t u \u1e62\u016bratgar\u012b dar Isl\u0101m,\u201d T\u0101r\u012bkh u Tamaddun-i Isl\u0101m\u012b, \n\n12/23 (Spring-Summer 1395 Sh./2016), 3-28.", "start_char_idx": 239397, "end_char_idx": 240088, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1638c46e-7679-4336-81ad-54b938fb4c08": {"__data__": {"id_": "1638c46e-7679-4336-81ad-54b938fb4c08", "embedding": null, "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7021", "node_type": "4", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "561a14a59c4b528fa055c20c39db95f0e0ff8f5d03e6dd20f2e0e604865fbe92", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "890bf2f1-2817-4f79-b758-42fbe9abbe0b", "node_type": "1", "metadata": {"identifier": "alusur-7018", "author": "Melvin-Koushki, Matthew", "title": "Of Islamic Grammatology: Ibn Turka\u2019s Lettrist Metaphysics of Light*", "date": "2016-11-15", "file": "alusur-7018.pdf"}, "hash": "d9a03e23257b8f8053ffc9dde72997659f37f14e6ce57559b7171df950ea4964", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "74d9af9f-1b31-434c-96a9-25dc899f315a", "node_type": "1", "metadata": {}, "hash": "7881475cbda075294795d90e0ab040b303346dd5d5994d1ba80ea9d4f0d41a70", "class_name": "RelatedNodeInfo"}}, "text": "Notes and Brief Communications\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 139-144\n\nA Man for All Seasons: \n\nIbn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century\n\nJonathan Brown\n\nGeorgetown University\n(brownj2@georgetown.edu)\n\nIt is well known that the sectarian boundaries of classical Islam had not formed in the first, second or even third \ncenturies AH \u2013 it was not until the dawn \nof the fourth century that we can say that \nthe major boundary markers had been set. \nBy the early 300/900\u2019s, Ibn \u1e24anbal and his \ncohort had established the central tenets \nof the Ahl al-sunna wa al-jam\u0101\u02bfa,1 with \n\n1.  The earliest datable mention of the phrase \nahl al-sunna wa\u2019l-jam\u0101\u02bfa that I have found is in the \nwriting of \u1e0cir\u0101r b. \u02bfAmr (d. 200/815), who uses the \nphrase \u201c\u1e63\u0101\u1e25ib sunna wa jam\u0101\u02bfa\u201d dismissively to \nrefer to what seems like early Sunnis, and he writes \nof the sultan supposedly thanking him for saving \nhim from the \u201cahl al-sunna wa\u2019l-jam\u0101\u02bfa\u201d; \u1e0cir\u0101r \nb. \u02bfAmr, Kit\u0101b al-Ta\u1e25r\u012bsh, ed. H\u00fcseyin Hansu and \nMehmet Keskin (Istanbul: Sharikat D\u0101r al-Irsh\u0101d; \nBeirut: D\u0101r Ibn \u1e24azm, 2014), 104, 130. The earliest \ndatable usage by someone identifying with the \nterm comes from al-Tirmidh\u012b (d. 279/892), J\u0101mi\u02bf \n\nscholars such as Ab\u016b al-al-\u1e24asan al-Ash\u02bfar\u012b \n(d. 324/935-6) beginning to integrate \nrationalism and speculative theology \ninto the expanding Sunni tent. Between \n260/874 and 329/941 the final occultation \nof the twelfth Imam transpired, providing \nthe defining element of Imami Shiism. \n\nDuring the first two centuries of Islam, \nit was therefore not at all unusual for \nscholarly interactions and influences to \noccur that would seem impossible in the \nsectarian milieu of later classical Islam. \nEarly scholars and \u1e25ad\u012bth transmitters \nl a t e r  s e e n  a s  p i l l a r s  o f  S u n n i  I s l a m \ncould be seen receiving \u1e25ad\u012bths from or \nstudying with Shiite or Kharijite teachers, \nfor example. Sometimes such common \n\nal-Tirmidh\u012b: kit\u0101b al-zak\u0101t, b\u0101b m\u0101 j\u0101\u2019a f\u012b fa\u1e0dl \nal-\u1e63adaqa.\n\nEditor\u2019s Note\nA previous version of this article was published in al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 20/2 (2008), 55-58. For unknown \n\nreasons, however, the published text was a draft version of the article that contained errors. Prof. Jonathan \nBrown offers here a revised and slightly expanded version of his article.\n\n\n\n140  \u2022  Jonathan BRoWn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nground was explained through necessity. \nThe second/eighth century Kufan \u1e25ad\u012bth \nscholar J\u0101bir al-Ju\u02bff\u012b (d. 128/745-6) was so \ndeeply ensconced in the often-extremist \nmoil of early Shiite thought that even \nlater Im\u0101m\u012b Shiites preferred to keep their \ndistance from him.2 But he appears in \nmajor Sunni hadith collections, such as the \nSunans of Ab\u016b D\u0101w\u016bd, al-Tirmidh\u012b and Ibn \nM\u0101jah. As the prominent second/eighth-\ncentury Sunni scholar Wak\u012b\u02bf b. al-Jarr\u0101\u1e25 (d.", "start_char_idx": 43, "end_char_idx": 2861, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "74d9af9f-1b31-434c-96a9-25dc899f315a": {"__data__": {"id_": "74d9af9f-1b31-434c-96a9-25dc899f315a", "embedding": null, "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7021", "node_type": "4", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "561a14a59c4b528fa055c20c39db95f0e0ff8f5d03e6dd20f2e0e604865fbe92", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1638c46e-7679-4336-81ad-54b938fb4c08", "node_type": "1", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "571e62a2f8acb8a313780fcb6e3a0b3263a8aeff92bb39164bdd865692adaac2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "010a64b9-a406-42b2-abb1-189d5db9fd02", "node_type": "1", "metadata": {}, "hash": "be6b64d5df126f989731928abcf4f1dbf7a17cb2752fd7cc6072af6269689af7", "class_name": "RelatedNodeInfo"}}, "text": "197/812) said, \u201cIf not for J\u0101bir al-Ju\u02bff\u012b, the \npeople of Kufa would be without \u1e25ad\u012bths.\u201d3 \nOther times Sunni scholars believed that a \nShiite\u2019s sectarian leanings did not affect his \noverall probity and reliability \u2013 Ibn Ma\u02bf\u012bn \n(d. 233/848) says of one \u02bfAbd al-Ra\u1e25m\u0101n \nb. S\u0101li\u1e25: he may be a Shiite, but \u201che would \nrather fall from the sky than lie about half \na word.\u201d4\n\nAb\u016b al-\u02bfAbb\u0101s A\u1e25mad Ibn \u02bfUqda, the \nsubject of this article, is a fascinating case. \nA native of Kufa who died in 332/944, we \nneed not attempt to determine his actual \ncharacter or trace his life story. Suffice \nit to say that he was widely esteemed \nby all for his colossal memory (being in \ncommand of a corpus of at least 500,000 \nnarrations) and his astounding library \n(600 camel loads).5 Most importantly for \n\n2.  Hussein Modaressi, Tradition and Survival: \nA Bibliographical Survey of Early Sh\u012b\u02bfite Literature \nVol. 1 (Oxford: Oneworld, 2003), 92.\n\n3.  J\u0101mi\u02bf al-Tirmidh\u012b: kit\u0101b al-\u1e63al\u0101t, b\u0101b m\u0101 j\u0101\u02bea \nf\u012b fa\u1e0dl al-adh\u0101n. As the later \u1e24anbal\u012b scholar Ibn \nRajab pointed out, this is patently not true. Kufa \nenjoyed a slew of major \u1e25ad\u012bth transmitters in that \nera, such as al-A\u02bfmash and Ab\u016b Is\u1e25\u0101q al-Sab\u012b\u02bf\u012b; Ibn \nRajab, Shar\u1e25 \u02bfIlal al-Tirmidh\u012b, ed. N\u016br al-D\u012bn \u02bfItr, 2 \nvols. (n.p.: n.p., 1398/1978), 1:69-70.\n\n4.  Al-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b, T\u0101r\u012bkh al-Baghd\u0101d, \ned. Mu\u1e63\u1e6daf\u0101 \u02bfAbd al-Q\u0101dir \u02bfA\u1e6d\u0101, 14 vols. (Beirut: D\u0101r \nal-Kutub al-\u02bfIlmiyya, 1417/1997), 10:260.\n\n5.  Ibn \u1e24ajar al-\u02bfAsqal\u0101n\u012b, Lis\u0101n al-m\u012bz\u0101n (Beirut: \n\nus, Ibn \u02bfUqda represents a vestigial tract \nof common ground after the Islamic \nsectarian boundaries had reified. The \nSunni, Imami Shiite and Zaydi Shiite \ntraditions all accorded him great respect \nas a transmitter of revealed knowledge \nand as an architect of formalized Muslim \nscholarship; this despite their recognition \nof his strong sectarian leanings.", "start_char_idx": 2863, "end_char_idx": 4711, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "010a64b9-a406-42b2-abb1-189d5db9fd02": {"__data__": {"id_": "010a64b9-a406-42b2-abb1-189d5db9fd02", "embedding": null, "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7021", "node_type": "4", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "561a14a59c4b528fa055c20c39db95f0e0ff8f5d03e6dd20f2e0e604865fbe92", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "74d9af9f-1b31-434c-96a9-25dc899f315a", "node_type": "1", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "0d7d19e158cc7d30b42b60f8a2a29bfd68e2d6058b4aa749cc3b7196e22bdf74", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0dff5753-0826-400f-9b9b-59cabb735d5a", "node_type": "1", "metadata": {}, "hash": "35f222d15e7ba004cffd7f7519a99213f03ac34073b727ce5ff422644554969c", "class_name": "RelatedNodeInfo"}}, "text": "Sunni scholars and \u1e25ad\u012bth critics of \nthe fourth/tenth century onwards leveled \nserious but not uncommon critiques at \nIbn \u02bfUqda: he was a Shiite who narrated \n\u1e25ad\u012bths insulting the Companions in \nd i c t a t i o n  s e s s i o n s ,  w i t h  o n e  \u02bf A b d \u0101 n \nal-Ahw\u0101z\u012b saying that \u201cIbn \u02bfUqda exited \nthe boundaries of the Ahl al-\u1e25ad\u012bth, and he \nshould not be mentioned as one of them.\u201d \nAnother accusation was that he brought \n\u1e25 a d \u012b t h  n o t e b o o k s  o f  h i g h l y  d u b i o u s \nauthenticity into Kufa and attributed them \nto Kufan teachers.6\n\nT h e s e  a r e  n o t e w o r t h y  c r i t i c i s m s , \nbut other Sunnis before and after Ibn \n\u02bfUqda (such as al-\u1e24\u0101kim al-Nays\u0101b\u016br\u012b, d. \n405/1014) were tarnished with comparably \nbarbed accusations, and they remained \nnone the worse for wear. What is salient \nabout Ibn \u02bfUqda is that the criticisms about \nhim were not limited to such clich\u00e9d and \nabstract accusations. They were tangible \nand highly objectionable. Ibn al-Jawz\u012b \n(d. 597/1201) blames Ibn \u02bfUqda by name \nf o r  c i r c u l a t i n g  t h e  f o r g e d  h a d i t h  o f \nthe sun\u2019s reversing itself miraculously \nso that \u02bfAl\u012b could make up a prayer.7 \n\nD\u0101r al-Fikr, n.d.), 1:264.\n6.  Ibn \u1e24ajar, Lis\u0101n al-m\u012bz\u0101n, 1:265.\n7.  Ibn al-Jawz\u012b, Kit\u0101b al-Maw\u1e0d\u016b\u02bf\u0101t, ed. \u02bfAbd \n\nal-Ra\u1e25m\u0101n Mu\u1e25ammad \u02bfUthm\u0101n, 3 vols. (Medina: \nal-Maktaba al-Salafiyya, 1386-88/1966-68), 1:356-7. \nAside from isn\u0101d criticisms, Ibn al-Jawz\u012b and others \npointed to the supposed \u1e25ad\u012bth contradicting \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n A Man for All Seasons  \u2022  141\n\nanother Prophetic saying that the sun was only \never reversed for Joshua (lam turadd al-shams ill\u0101 \n\u02bfal\u0101 Yusha\u02bf b. N\u016bn). For versions of the \u1e25ad\u012bth of \nthe sun being reversed for \u02bfAl\u012b, narrated through \nAsm\u0101\u02be bt. \u02bfUmays and al-\u1e24asan b. \u02bfAl\u012b (k\u0101na ras\u016bl \nAll\u0101h f\u012b \u1e25ujr \u02bfAl\u012b wa huwa y\u016b\u1e25\u0101 ilayhi fa-lamm\u0101 \nsurriya \u02bfanhu q\u0101la y\u0101 \u02bfAl\u012b \u1e63allayta al-\u02bfa\u1e63r? fa-q\u0101la l\u0101, \nfa-q\u0101la Allahumma innaka ta\u02bflamu annahu k\u0101na f\u012b \n\u1e25\u0101jatika wa \u1e25\u0101jat ras\u016blika fa-rudd \u02bfalayhi al-shams \nfa-raddah\u0101 \u02bfalayhi fa-\u1e63all\u0101 wa gh\u0101bat al-shams / \nannahu \u02bfalayhi al-\u1e63al\u0101t), see Mu\u1e25ammad b. A\u1e25mad \nal-D\u016bl\u0101b\u012b (d.", "start_char_idx": 4713, "end_char_idx": 6851, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0dff5753-0826-400f-9b9b-59cabb735d5a": {"__data__": {"id_": "0dff5753-0826-400f-9b9b-59cabb735d5a", "embedding": null, "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7021", "node_type": "4", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "561a14a59c4b528fa055c20c39db95f0e0ff8f5d03e6dd20f2e0e604865fbe92", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "010a64b9-a406-42b2-abb1-189d5db9fd02", "node_type": "1", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "535e12fe42760719b6469d5d10b87e839342b92cc06045eb74f4c9767e3cf898", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4b096d72-8e2b-43ac-97aa-5f68fee62ce6", "node_type": "1", "metadata": {}, "hash": "f46ed5d7c80109695aadc41d763136903f5daf7bdbb8ec45b4fce472d18ac755", "class_name": "RelatedNodeInfo"}}, "text": "310/923, of Rayy then of Egypt), \nal-Dhurriyya al-\u1e6d\u0101hira al-nabawiyya (Kuwait: al-D\u0101r \nal-Salafiyya, 1407/1986), 91-2. Another version of \nthe \u1e25ad\u012bth comes through J\u0101bir from the Prophet \n(anna al-Nab\u012b amara al-shams fa-ta\u02beakhkharat \ns\u0101\u02bfatan min nah\u0101r); Ab\u016b al-Q\u0101sim Sulaym\u0101n \nal-\u1e6cabar\u0101n\u012b, al-Mu\u02bfjam al-awsa\u1e6d, ed. \u1e6c\u0101riq b. \u02bfAwa\u1e0d \nAll\u0101h al-\u1e24usayn\u012b, 10 vols. (Cairo: Dar al-\u1e24aramayn, \n1415/1995), 4:224. The best amalgamation of these \nnarrations was made by Ab\u016b Ja\u02bffar al-\u1e6ca\u1e25\u0101w\u012b (d. \n321/932), Shar\u1e25 mushkil al-\u0101th\u0101r, ed. Shu\u02bfayb \nal-Arn\u0101\u02be\u016b\u1e6d, 16 vols. (Beirut: Mu\u02beassasat al-Ris\u0101la, \n1994), 3:92-104. Ibn al-Jawz\u012b relied for parts of his \ncriticism on al-\u02bfUqayl\u012b (d. 323/934); Ab\u016b Ja\u02bffar \nal-\u02bfUqayl\u012b, Kit\u0101b al-\u1e0cu\u02bfaf\u0101\u02be al-kab\u012br, ed. \u02bfAbd \nal-Mu\u02bf\u1e6d\u012b Am\u012bn Qal\u02bfaj\u012b, 4 vols. (Beirut: D\u0101r al-Kutub \nal-\u02bfIlmiyya, 1404/1984), 3:337. For other scholars \nwho considered this \u1e25ad\u012bth to be forged, see Shams \nal-D\u012bn al-Dhahab\u012b (d. 748/1348), M\u012bz\u0101n al-i\u02bftid\u0101l f\u012b \nnaqd al-rij\u0101l, ed. \u02bfAl\u012b Mu\u1e25ammad al-Bij\u0101w\u012b, 4 vols. \n(Beirut: D\u0101r al-Ma\u02bfrifa, [n.d.], reprint of 1963-4 \nCairo \u02bf\u012as\u0101 al-B\u0101b\u012b al-\u1e24alab\u012b edition), 3:170; Mull\u0101 \n\u02bfAl\u012b al-Q\u0101r\u012b (d. 1014/1606), al-Asr\u0101r al-marf\u016b\u02bfa, \ned. Mu\u1e25ammad Lu\u1e6df\u012b \u1e62abb\u0101gh (Beirut: al-Maktab \nal-Isl\u0101m\u012b, 1986), 213, 397-8 (though he notes that \nal-\u1e6cabar\u0101n\u012b and others included this \u1e25ad\u012bth via a \n\u1e25asan isn\u0101d); Mu\u1e25ammad N\u0101\u1e63ir al-D\u012bn al-Alb\u0101n\u012b \n(d. 1999 CE), Silsilat al-a\u1e25\u0101d\u012bth al-\u1e0da\u02bf\u012bfa wa\u2019l-\nmaw\u1e0d\u016b\u02bfa (Riyadh: Maktabat al-Ma\u02bf\u0101rif, 1400/2000), \n2:395-402 (an extensive discussion of the isn\u0101d \n\nad/ transmitters in the book, he would \notherwise have left such an esteemed \ns c h o l a r  a s  I b n  \u02bf U q d a  o u t .  A b \u016b  Y a \u02bf l \u0101 \nal-Khal\u012bl\u012b (d. 446/1054) calls Ibn \u02bfUqda \n\u201cone of the \u1e25ad\u012bth masters (min8 al-\u1e25uff\u0101\u1e93 \n\nand matn flaws of the narrations).", "start_char_idx": 6852, "end_char_idx": 8622, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4b096d72-8e2b-43ac-97aa-5f68fee62ce6": {"__data__": {"id_": "4b096d72-8e2b-43ac-97aa-5f68fee62ce6", "embedding": null, "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7021", "node_type": "4", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "561a14a59c4b528fa055c20c39db95f0e0ff8f5d03e6dd20f2e0e604865fbe92", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0dff5753-0826-400f-9b9b-59cabb735d5a", "node_type": "1", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "663c0cc3d06e5c709beddbca5c0416ebd0b4f8e7867ab8d3ce43bae6baacd58b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4fc73615-9301-427e-839b-e1e86fc246d9", "node_type": "1", "metadata": {}, "hash": "145853ef498adbd3a0f6134e9132377ecf0c11c99f2a159cc19c40b77c31142f", "class_name": "RelatedNodeInfo"}}, "text": "Many scholars, \nhowever, have considered this \u1e25ad\u012bth to be \u1e63a\u1e25\u012b\u1e25, \nfor example al-\u1e6ca\u1e25\u0101w\u012b (op. cit.), Q\u0101\u1e0d\u012b \u02bfIy\u0101\u1e0d (d. \n544/1149), Kit\u0101b al-Shif\u0101 (Beirut: D\u0101r Ibn \u1e24azm, \n2002), 177 (it is th\u0101bit); Jal\u0101l al-D\u012bn al-Suy\u016b\u1e6d\u012b (d. \n911/1505), al-La\u02be\u0101l\u012b\u02be al-ma\u1e63n\u016b\u02bfa f\u012b al-a\u1e25\u0101d\u012bth \nal-maw\u1e0d\u016b\u02bfa, ed. \u1e62\u0101li\u1e25 Muhammad \u02bfUwayda, 3 \nvols. (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1416/1996), \n1:308-13 (he argues that, since no prophet was \ngiven a miracle without Mu\u1e25ammad being given its \nlike or better, and the sun was reversed for Joshua, \nthen Mu\u1e25ammad must have produced the same \nmiracle); idem, al-Kha\u1e63\u0101\u02bei\u1e63 al-kubr\u0101, 2 vols. (Beirut: \nD\u0101r al-Kit\u0101b al-\u02bfArab\u012b, reprint of 1320/1902-3 \nHyderabad edition), 2:82 (here al-Suy\u016b\u1e6d\u012b claims \nsome of the isn\u0101ds for this \u1e25ad\u012bth meet the criteria \nof \u1e63a\u1e25\u012b\u1e25); Ism\u0101\u02bf\u012bl al-\u02bfAjl\u016bn\u012b (d. 1748-9 CE), Kashf \nal-khaf\u0101, ed. A\u1e25mad Qal\u0101sh (Cairo: D\u0101r al-Tur\u0101th, \nn.d.), 1:255-6, 516 (following al-Suy\u016b\u1e6d\u012b\u2019s reasoning). \nMurta\u1e0d\u0101 al-Zab\u012bd\u012b (d. 1791 CE) considered the \n\u1e25ad\u012bth to be reliable and offered rebuttals of \nIbn al-Jawz\u012b\u2019s criticism. He notes how one of Ibn \nal-Jawz\u012b\u2019s objections is that once the prayer time \nends the prayer is not admissible anymore even if \nsun returns. Al-Zab\u012bd\u012b presents scholarly opinions \nthat, if the sun returns, then the time returns and \nperforming the prayer becomes valid; Mu\u1e25ammad \nMurta\u1e0d\u0101 al-Zab\u012bd\u012b, It\u1e25\u0101f al-s\u0101da al-muttaq\u012bn shar\u1e25 \nI\u1e25y\u0101\u2019 \u02bful\u016bm al-d\u012bn, 10 vols. (Beirut: Mu\u2019assasat \nal-T\u0101r\u012bkh al-\u02bfArab\u012b, 1414/1994), 7:191-2. Abdall\u0101h \nal-Ghum\u0101r\u012b (d. 1993) says the \u1e25ad\u012bth is \u1e63a\u1e25\u012b\u1e25; \nal-Ghum\u0101r\u012b, Af\u1e0dal maq\u016bl f\u012b man\u0101qib af\u1e0dal ras\u016bl \n(Cairo: Makatabat al-Q\u0101hira, 2005), 24.\n\n8.  Al-Kha\u1e6d\u012bb, T\u0101r\u012bkh Baghd\u0101d, 12:160.\n\nAl-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b (d. 463/1071) \nnotes that one severe Shiite (al-\u02bfAbb\u0101s \nb. \u02bfUmar al-Kal\u016bdh\u0101n\u012b, d.", "start_char_idx": 8623, "end_char_idx": 10387, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4fc73615-9301-427e-839b-e1e86fc246d9": {"__data__": {"id_": "4fc73615-9301-427e-839b-e1e86fc246d9", "embedding": null, "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7021", "node_type": "4", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "561a14a59c4b528fa055c20c39db95f0e0ff8f5d03e6dd20f2e0e604865fbe92", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4b096d72-8e2b-43ac-97aa-5f68fee62ce6", "node_type": "1", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "0d3e4fe1810704e901afd315f516c1474ab205065f5447942556c8f5dee1a597", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "61e5b3e1-64b7-41a8-acde-8a9e28c0014b", "node_type": "1", "metadata": {}, "hash": "d59f8aefac0d845693b8dade9fc8e188bc327612f5490047e4b783edb0aff04f", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfUmar al-Kal\u016bdh\u0101n\u012b, d. 414/1023) took \nu n a c c e p t a b l e  \u1e25 a d \u012b t h s  o n  t h e  v i r t u e s \n(fa\u1e0d\u0101\u2019il) of early Shiites narrated by Ibn \n\u02bfUqda and attributed them to the widely  \na d m i r e d  S u n n i  c h i e f  j u d g e  o f  K u f a , \nal-Ma\u1e25\u0101mil\u012b (d. 330/941).8\n\nYet Sunnis heaped praise on Ibn \u02bfUqda \nas well. In his dictionary of criticized \u1e25ad\u012bth \ntransmitters, Ibn \u02bfAd\u012b (d. 365/976-7) calls \nhim \u201ca master of knowledge and memory, \nat the forefront of this science (\u1e63\u0101\u1e25ib \nma\u02bfrifa wa \u1e25if\u1e93 wa muqaddam f\u012b h\u0101dhihi \nal-\u1e63an\u02bfa).\u201d He adds that, if not for his \ncommitment to mentioning all impugned\n\n\n\n142  \u2022  Jonathan BRoWn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nal-kib\u0101r),\u201d adding, \u201cand he is the shaykh \nof the Shiites.\u201d Shams al-D\u012bn al-Dhahab\u012b \n(d. 748/1348), no lover of Shiites, calls Ibn \n\u02bfUqda \u201cthe \u1e25ad\u012bth master of his age and \nthe oceanic \u1e25ad\u012bth scholar (\u1e25\u0101fi\u1e93 al-\u02bfa\u1e63r wa \nal-mu\u1e25addith al-ba\u1e25r).\u201d Al-Dhahab\u012b says \nhe even devoted a small book to just his \nbio.9\n\nIn his biographical dictionary of the \nSh\u0101fi\u02bf\u012b school of law, T\u0101j al-D\u012bn al-Subk\u012b \n(d. 771/1370) lists Ibn \u02bfUqda as one of \u201cthe \n\u1e25ad\u012bth masters of the Shariah,\u201d10 noting \nthat vaunted Sunni \u1e25ad\u012bth scholars like \nal-D\u0101raqu\u1e6dn\u012b (d. 385/995), Ibn al-Ji\u02bf\u0101b\u012b (d. \n355/966) and al-\u1e24\u0101kim all said, \u201cI\u2019ve never \nseen anyone with more mastery of \u1e25ad\u012bth \nthan Ibn \u02bfUqda.\u201d 11 Al-\u1e24\u0101kim used Ibn \n\u02bfUqda as a transmitter in his Mustadrak, \na collection of \u1e25ad\u012bths he claimed met the \nlofty standards of al-Bukh\u0101r\u012b and Muslim, \nand al-D\u0101raqu\u1e6dn\u012b used him in his Sunan. \nIn addition, other Sunni \u1e25ad\u012bth collectors \nsuch as al-\u1e6cabar\u0101n\u012b (d. 360/971) and \nal-Silaf\u012b (d. 576/1180) also included \u1e25ad\u012bths \ntransmitted by Ibn \u02bfUqda in their works. \nOne story in particular seems to epitomize \nthe grudging respect that Sunnis paid Ibn \n\u02bfUqda for his expertise in \u1e25ad\u012bth. In his \nT\u0101r\u012bkh, A\u1e25mad b. A\u1e25mad al-\u1e24\u0101fi\u1e93 tells that \none Ibn \u1e62\u0101\u02bfid narrated a \u1e25ad\u012bth the isn\u0101d \nof which Ibn \u02bfUqda rejected. Ibn \u1e62\u0101\u02bfid, \nhowever, had powerful connections, and \nIbn \u02bfUqda was dragged before the vizier \nto be interrogated about his insulting \ncriticism. The vizier wanted to know who \n\n9.  Shams al-D\u012bn al-Dhahab\u012b, Tadhkirat al-\u1e25uff\u0101\u1e93, \ned.", "start_char_idx": 10365, "end_char_idx": 12548, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "61e5b3e1-64b7-41a8-acde-8a9e28c0014b": {"__data__": {"id_": "61e5b3e1-64b7-41a8-acde-8a9e28c0014b", "embedding": null, "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7021", "node_type": "4", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "561a14a59c4b528fa055c20c39db95f0e0ff8f5d03e6dd20f2e0e604865fbe92", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4fc73615-9301-427e-839b-e1e86fc246d9", "node_type": "1", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "0279cf257945314d863aab783640f1621bf2cd0d07e97214c76200829210f370", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7fe75a49-3a90-4aac-9f59-9691220a6a02", "node_type": "1", "metadata": {}, "hash": "365fab17e586faaedc7ac02cd377e4202bb4013b7c98dc49bdcf67f5e18750b9", "class_name": "RelatedNodeInfo"}}, "text": "Zakariyy\u0101\u02be \u02bfUmayr\u0101t, 4 vols. in 2 (Beirut: D\u0101r \nal-Kutub al-\u02bfIlmiyya, 1419/1998), 3:40-42.\n\n10.  T\u0101j al-D\u012bn al-Subk\u012b, \u1e6cabaq\u0101t al-sh\u0101fi\u02bfiyya \nal-kubr\u0101, ed. Ma\u1e25m\u016bd Mu\u1e25ammad al-\u1e6can\u0101\u1e25\u012b and \n\u02bfAbd al-Fatt\u0101\u1e25 Mu\u1e25ammad al-\u1e24ulw, 2nd ed. (Cairo: \nHujr, 1413/1992), 1:314-6.\n\n11.  Al-Subk\u012b, \u1e6cabaq\u0101t, 10:222.\n\ncould settle the matter, and no less a \nvaunted expert than Ibn Ab\u012b \u1e24\u0101tim al-R\u0101z\u012b \n(d. 327/938) was called in to consult. He \nsided with Ibn \u02bfUqda.12\n\nFurthermore, not only did leading \nSunnis approve of Ibn \u02bfUqda as a \u1e25ad\u012bth \ntransmitter, they accepted him as a \u1e25ad\u012bth \ncritic. In other words, they accepted his \nopinions on the worthiness of other \u1e25ad\u012bth \ntransmitters. Both al-Dhahab\u012b and Shams \nal-D\u012bn al-Sakh\u0101w\u012b (d. 897/1402) list him as \none of the authoritative \u1e25ad\u012bth transmitter \ncritics,13 although al-Sakh\u0101w\u012b notes how he \nis an example of a critic whose opinions \nneed to be considered in the light of his \nideological/sectarian stances.14 Ibn \u1e24ajar \nal-\u02bfAsqal\u0101n\u012b (d. 852/1449) uses him as a \ncritical source in at least three biographies \nin his Tahdh\u012bb al-tahdh\u012bb. The earliest \nsurviving evaluation of the  \u1e62a\u1e25\u012b\u1e25ayn \nof al-Bukh\u0101r\u012b and Muslim comes from \nIbn \u02bfUqda, and, in fact, he composed the \nearliest known mustakhraj on the basis of \nal-Bukh\u0101r\u012b\u2019s \u1e62a\u1e25\u012b\u1e25.15\n\nIbn \u02bfUqda is even used as an exemplar, \nand his scholarly works and opinions \nare cited as compelling precedent by \nlater Sunnis. In his foundational work on \nthe \u1e25ad\u012bth sciences, the Jami\u02bf, al-Kha\u1e6d\u012bb \nal-Baghd\u0101d\u012b employs Ibn \u02bfUqda as an \n\n12.  Ibn \u1e24ajar, Lis\u0101n al-m\u012bz\u0101n, 1: 266.\n13.  Shams al-D\u012bn al-Sakh\u0101w\u012b, \u201cal-Mutakallim\u016bn \n\nf\u012b al-rij\u0101l,\u201d in Arba\u02bf ras\u0101\u2019il f\u012b \u02bful\u016bm al-\u1e25ad\u012bth, \ned. \u02bfAbd al-Fatt\u0101\u1e25 Ab\u016b Ghudda, 6th ed. (Beirut: \nMaktab al-Ma\u1e6db\u016b\u02bf\u0101t al-Isl\u0101miyya, 1419/1999), 111; \nal-Dhahab\u012b, \u201cDhikr man yu\u02bftamadu qawluhu f\u012b \nal-jar\u1e25 wa\u2019l-ta\u02bfd\u012bl,\u201d Arba\u02bf ras\u0101\u2019il, 207.\n\n14.  Al-Sakh\u0101w\u012b, Fat\u1e25 al-mugh\u012bth bi-shar\u1e25 \nAlfiyyat al-\u1e25ad\u012bth, ed. \u02bfAl\u012b \u1e24usayn \u02bfAl\u012b, 5 vols. \n(Cairo: Maktabat al-Sunna, 1424/2003), 4:363.\n\n15.", "start_char_idx": 12549, "end_char_idx": 14536, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7fe75a49-3a90-4aac-9f59-9691220a6a02": {"__data__": {"id_": "7fe75a49-3a90-4aac-9f59-9691220a6a02", "embedding": null, "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7021", "node_type": "4", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "561a14a59c4b528fa055c20c39db95f0e0ff8f5d03e6dd20f2e0e604865fbe92", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "61e5b3e1-64b7-41a8-acde-8a9e28c0014b", "node_type": "1", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "f5e079a8fae468ddf9d816a29e1fe2f88f8832f9421eb7de11099f6d8cd138db", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ba1b0ae5-359e-4b4b-bc3b-f887e358f540", "node_type": "1", "metadata": {}, "hash": "0764fb712a87beb35e85abf52c649e4c9661538863f1392d4ab0c1aed7011a2d", "class_name": "RelatedNodeInfo"}}, "text": "15.  Al-Kha\u1e6d\u012bb, T\u0101r\u012bkh Baghd\u0101d, 14:454; Jonathan \nBrown, The Canonization of al-Bukh\u0101r\u012b and Muslim \n(Leiden: Brill, 2007), 127.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n A Man for All Seasons  \u2022  143\n\ne x a m p l e  o f  h o w  i t  i s  a c c e p t a b l e  f o r \ncont emporaries  t o narrat e from one \nanother. In the anecdote provided by \nal-Kha\u1e6d\u012bb, Ibn \u02bfUqda\u2019s Shiism is prominent. \nA scholar from Isfahan meets Ibn \u02bfUqda in \nKufa and asks to hear \u1e25ad\u012bths from him. \nWhen Ibn \u02bfUqda discovered that the man \nwas from Isfahan, he began railing against \nthe city for being antagonistic to the Family \nof the Prophet and housing their enemies. \nTo this the man replies that there are in \nIsfahan plenty of Shiites who love \u02bfAl\u012b. \nThen Ibn \u02bfUqda examined in him on whom \nhe had studied with in Isfahan, responding \nangrily when the man admitted that he \nhad not heard from people that Ibn \u02bfUqda \nthought were superb. He was also upset \nthat the man had not heard the Musnad of \nAb\u016b D\u0101w\u016bd al-\u1e6cay\u0101lis\u012b (d. 204/820), since \n\u201cits well spring is from Isfahan.\u201d16\n\nIn his seminal work on the \u1e25ad\u012bth \nsciences, Ibn al-\u1e62al\u0101\u1e25 (d. 643/1245) uses \nIbn \u02bfUqba\u2019s allowing the narration by \nij\u0101za as proof of its acceptability (along \nwith other examples like al-Kha\u1e6d\u012bb and \nD\u0101raqu\u1e6dn\u012b).17 When Zayn al-D\u012bn al-\u02bfIr\u0101q\u012b (d. \n806/1404) rendered Ibn al-\u1e62al\u0101\u1e25\u2019s book in \npoetic form, Ibn \u02bfUqda\u2019s name even graces \na verse.\n\nIn the Zaydi Shiite \u1e25ad\u012bth tradition, \nIbn \u02bfUqda is seen as a founding figure (he \nseems to have espoused the J\u0101r\u016bd\u012b Zaydi \nview). His book listing and identifying \nthose people who transmitted \u1e25ad\u012bths from \nJa\u02bffar al-\u1e62\u0101diq (some 4,000 in all) is seen by \nZaydi scholars like \u1e62\u0101rim al-D\u012bn al-Waz\u012br\u012b \n(d. 915/1508) as the starting point of Zaydi \n\n16.  Al-Kha\u1e6d\u012bb, al-Jami\u02bf li-ikhtil\u0101f al-r\u0101w\u012b wa \n\u0101d\u0101b al-s\u0101mi\u02bf, ed. Mu\u1e25ammad Ra\u2019fat Sa\u02bf\u012bd, 2 vols. \n(Mansoura, Egypt: D\u0101r al-Waf\u0101\u2019, 1422/2002), 2:242. \n\n17.  Ab\u016b \u02bfAmr Ibn al-\u1e62al\u0101\u1e25, Muqaddimat Ibn \nal-\u1e62al\u0101\u1e25, ed.", "start_char_idx": 14533, "end_char_idx": 16484, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ba1b0ae5-359e-4b4b-bc3b-f887e358f540": {"__data__": {"id_": "ba1b0ae5-359e-4b4b-bc3b-f887e358f540", "embedding": null, "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7021", "node_type": "4", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "561a14a59c4b528fa055c20c39db95f0e0ff8f5d03e6dd20f2e0e604865fbe92", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7fe75a49-3a90-4aac-9f59-9691220a6a02", "node_type": "1", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "e031e08a1fe9c32327186bfd6e9609de895405ab38db10d26afc51b305af3ba0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9c26a46a-491c-4cc1-8bf5-b21afefeaae5", "node_type": "1", "metadata": {}, "hash": "aafd2f33edc38ff9b61c6ac46dc20fe9ac787892e1106827e804ccb31a6ef4ec", "class_name": "RelatedNodeInfo"}}, "text": "\u02bf\u0100\u02beisha \u02bfAbd al-Ra\u1e25m\u0101n (Cairo: D\u0101r \nal-Ma\u02bf\u0101rif, 1411/1990), 343.\n\n\u1e25ad\u012bth scholarship.18 Al-Waz\u012br\u012b also notes \nthat Ibn \u02bfUqda wrote a book on the \u1e25ad\u012bth \nof Ghad\u012br Khumm, in which Mu\u1e25ammad \ncommands his followers to take \u02bfAl\u012b as \ntheir master, mentioning a total of 105 \nchains of transmission for the report.19\n\nMoving further away from Sunnism, \nImami Shiites also held Ibn \u02bfUqda in \nhigh esteem, this on the basis of his \nbook on the students of Ja\u02bffar al-\u1e62\u0101diq \nas well as his commitment to preserving \nand transmitting the u\u1e63\u016bl, or the \u1e25ad\u012bth \nc o l l e c t i o n s  c o p i e d  f r o m  t h e  v a r i o u s \nI m a m s . 2 0  E t a n  K o h l b e r g  n o t e s  t h a t \nImami Shiites respected him despite his \nJ\u0101r\u016bd\u012b Zaydi leaning. In fact, he was so \nprominent a transmitter in the four Shiite \ncanonical \u1e25ad\u012bth collections that he was \nindispensable.21\n\nConclusion\nI t  i s  n o t  u n u s u a l  t o  c o m e  a c r o s s \n\na major Sunni \u1e25ad\u012bth transmitter or \nprominent \u1e25ad\u012bth critic whose reputation \nwas tarnished by accusations such as \nShiism. But what is interesting about Ibn \n\u02bfUqda is that he actually was Shiite -no \none ever debated that. This would have \nbeen acceptable two hundred or even \none hundred years earlier, before the \n\n18.  He was a main source for later Zaydi \nscholars; \u02bfAbdall\u0101h \u1e24am\u016bd al-\u02bfIzz\u012b, \u02bfUlum al-\u1e25ad\u012bth \n\u02bfind al-zaydiyya wa al-mu\u1e25addith\u012bn (\u1e62a\u02bfda: \nMu\u02beassasat al-Im\u0101m Zayd b. \u02bfAl\u012b, 1421/2001), 225.\n\n19.  \u1e62\u0101rim al-D\u012bn Ibr\u0101h\u012bm al-Waz\u012br\u012b, al-Falak \nal-daww\u0101r f\u012b \u02bful\u016bm al-\u1e25ad\u012bth wa al-fiqh wa al-\u0101th\u0101r, \ned. Mu\u1e25ammad Ya\u1e25y\u0101 \u02bfAzz\u0101n (\u1e62a\u02bfda: Maktabat \nal-Tur\u0101th al-Isl\u0101m\u012b and D\u0101r al-Tur\u0101th al-Yaman\u012b, \n1415/1994), 105.\n\n20.  Etan Kohlbergh, \u201cAl-U\u1e63\u016bl al-arba\u02bfumi\u02bea,\u201d \nJerusalem Studies in Arabic and Islam 10 (1987): \n130-1.\n\n21.  Kohlberg, \u201cAl-U\u1e63\u016bl al-arba\u02bfumi\u02bea,\u201d 130, 135.", "start_char_idx": 16485, "end_char_idx": 18298, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9c26a46a-491c-4cc1-8bf5-b21afefeaae5": {"__data__": {"id_": "9c26a46a-491c-4cc1-8bf5-b21afefeaae5", "embedding": null, "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7021", "node_type": "4", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "561a14a59c4b528fa055c20c39db95f0e0ff8f5d03e6dd20f2e0e604865fbe92", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ba1b0ae5-359e-4b4b-bc3b-f887e358f540", "node_type": "1", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "5df17e42f2008e7e9932c69a92a6e3db7feaeab9fde22ffafc32ccb8b91e1b86", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ce564425-323e-4c7f-87ec-1383c5133cd2", "node_type": "1", "metadata": {}, "hash": "28b9e44b7d1c2738fe8bb391818d750e2b2f3895dcf2122ea7fbe373f1f5e65d", "class_name": "RelatedNodeInfo"}}, "text": "144  \u2022  Jonathan BRoWn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\ncategories of Sunni and Shiite had gelled. \nIn the early to mid fourth/ninth century, \nhowever, Ibn \u02bfUqda\u2019s case is unique. That \nhe became and remained a respected \nfi g u r e  t o  t h r e e  c o m p e t i n g  s e c t a r i a n \ntraditions (Sunnism, Zaydism and Imami \nShiism), suggests that Muslim scholarly \nsociety had criteria for expertise that could \ntranscend sectarianism. It is not unusual \n\nto come across a \u1e25ad\u012bth transmitter in \nmajor Sunni \u1e25ad\u012bth collections who was \naccused of Shiism but was nonetheless \naccepted. But Ibn \u02bfUqda, uniquely as far as \nI know, was accepted as a \u1e25ad\u012bth critic. It \nis interesting that we have no record that \nIbn \u02bfUqda ever contested charges that he \nwas a J\u0101r\u016bd\u012b Shiite \u2013 he was indeed a man \nfor all seasons.", "start_char_idx": 18302, "end_char_idx": 19113, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ce564425-323e-4c7f-87ec-1383c5133cd2": {"__data__": {"id_": "ce564425-323e-4c7f-87ec-1383c5133cd2", "embedding": null, "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7022", "node_type": "4", "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "hash": "62f3025bbfcc7014f23af778daa0d72ca4c608ca37c397b9d9e622b92f4a5242", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9c26a46a-491c-4cc1-8bf5-b21afefeaae5", "node_type": "1", "metadata": {"identifier": "alusur-7021", "author": "Brown, Jonathan ", "title": "A Man for All Seasons: Ibn \u02bfUqda and Crossing Sectarian Boundaries in the 4th/10th Century", "date": "2016-11-15", "file": "alusur-7021.pdf"}, "hash": "11a870683913b9b0e062683958927d4d8a418d9bf73e323b744b87ccd1b51bcb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d531d0e1-cc60-4a4a-9100-4e9750b5899d", "node_type": "1", "metadata": {}, "hash": "80590549f34582109beb1f3a7b3763e32e7bee6d8e691e4bf813cc72b2d08a3e", "class_name": "RelatedNodeInfo"}}, "text": "Notes and Brief Communications\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 145-148\n\nSince Mohammad Awad\u2019s pioneering work in 1940, the learned social gath-erings (maj\u0101lis) of the penultimate \nMamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b (r. \n906-922/1501-1516) have helped produce \na small, but lively scholarship on the \ncourtly life of the late Mamluk period.1 \nDoubtless, such interest has been fueled \nlargely by \u02bfAbd al-Wahh\u0101b \u02bfAzz\u0101m\u2019s 1941 \nedition of two Arabic sources that focus on \nthe maj\u0101lis: Naf\u0101\u02beis maj\u0101lis al-sul\u1e6d\u0101niyya \nf\u012b \u1e25aq\u0101\u02beiq asr\u0101r al-Qur\u02be\u0101niyya (sic) of the \nlittle known author al-Shar\u012bf \u1e24usayn b. \nMu\u1e25ammad al-\u1e24usayn\u012b (fl. early 10th/16th \nc.), and al-Kawkab al-durr\u012b f\u012b mas\u0101\u02beil \nal-Ghawr\u012b of unknown authorship.2 Both \ntexts include the purported proceedings of \nal-Ghawr\u012b\u2019s maj\u0101lis and focus primarily on \n\n1.  Awad, M., \u201cSultan al-Ghawri. His place \nin literature and learning (three books written \nunder his patronage),\u201d in Actes du xxe Congr\u00e8s \nInternational des Orientalistes, Bruxelles 5-10 \nSeptembre 1938, Leuven 1940, 321-322.\n\n2.  \u02bfAzz\u0101m, \u02bfAbd al-Wahh\u0101b (ed.), Maj\u0101lis \nal-sul\u1e6d\u0101n al-Ghawr\u012b, Cairo 1941.\n\nlearned discussions taken up at these gath-\nerings pertaining to law, Quranic exegesis, \nhistory, literature, theology, philosophy \nand the natural sciences, among others. \nGiven their rich and varied contents, \nthese two texts have received consider-\nable attention from numerous authors \nincluding Barbara Flemming, Jonathan \nBerkey, Doris Behrens-Abouseif, Stephan \nConermann, Robert Irwin and Yehoshua \nF r e n k e l . 3 E v e n  s o ,  t h e y  s t i l l  a w a i t  a \n\n3.  Flemming, B., \u201c\u0160er\u012bf, Sultan \u0120avr\u012b und die \n\u201ePerser\u201c,\u201dDer Islam 45 (1969), 81-93; Flemming, \nB., \u201cLiterary Activities in Mamluk Halls and \nBarracks,\u201d in M. Rosen-Ayalon (ed.), Studies in \nMemory of Gaston Wiet, Jerusalem 1977, 249-60; \nFlemming, B., \u201cAus den Nachtgespr\u00e4chen des \nSultan \u0120aur\u012bs,\u201d in H. Franke et al. (eds.), Folia Rara. \nWolfgang Voigt LXV. Diem Natalem Celebranti, \nWiesbaden 1976, 22-28; Berkey, J., \u201cThe Mamluks \nas Muslims. The military elite and the construction \nof Islam in medieval Egypt,\u201d in T. Philipp and \nU. Haarmann (eds.), The Mamluks in Egyptian \npolitics and society, Cambridge 1998, 163-173; \nBehrens-Abouseif, D., \u201cSultan al-Ghawr\u012b and the \nArts,\u201d Maml\u016bk Studies Review 6 (2002), 71-94; \n\nA New Source on the Social Gatherings (maja\u0304lis) \n of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b\n\n \n\nChristian Mauder\nUniversity of G\u00f6ttingen\n\n \n\nChristopher Markiewicz\nUniversity of Oxford", "start_char_idx": 43, "end_char_idx": 2540, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d531d0e1-cc60-4a4a-9100-4e9750b5899d": {"__data__": {"id_": "d531d0e1-cc60-4a4a-9100-4e9750b5899d", "embedding": null, "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7022", "node_type": "4", "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "hash": "62f3025bbfcc7014f23af778daa0d72ca4c608ca37c397b9d9e622b92f4a5242", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ce564425-323e-4c7f-87ec-1383c5133cd2", "node_type": "1", "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "hash": "fc9accb990cf091f8ad04950a6822342ddc5775cb467d6e635614472721dbc9a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "109b9350-1a20-4005-ba8f-509b27e8423d", "node_type": "1", "metadata": {}, "hash": "89d256b30321364f0ac6f8c4e431222ec6f64d1b9f5ee40348b0ab4582a284da", "class_name": "RelatedNodeInfo"}}, "text": "146  \u2022  c. MaudeR & c. MaRKieWicz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nthorough and comprehensive analysis as \nliterary texts and historical sources on late \nMamluk court life.4 \n\nIn addition to these two relatively well \nknown sources of Q\u0101n\u1e63awh al-Ghawr\u012b\u2019s \nreign, the Aya Sofya collection of the \nS\u00fcleymaniye Library in Istanbul preserves \nanother important maj\u0101lis work in two \nvolumes entitled al-\u02bfUq\u016bd al-jawhariyya \nf\u012b \u02bel-naw\u0101dir al-Ghawriyya. In early 2013, \nChristopher Markiewicz encountered these \nmanuscripts while conducting research \non the life and work of Idr\u012bs Bidl\u012bs\u012b (861-\n926/1457-1520), an itinerant scholar and \nstatesman best known as a historian of \nthe Ottoman dynasty, who spent several \nmonths in Cairo in 918/1512. As Bidl\u012bs\u012b \nlater recalled the scholarly and social \ngatherings of the Mamluk sultan to which \nhe was invited, al-\u02bfUq\u016bd al-jawhariyya, \nwith its near contemporaneous recounting \nof similar gatherings promised to offer \nan exceptional window into the court \nculture which Bidl\u012bs\u012b observed.5 Working \n\nConermann, S., \u201cEs boomt! Die Maml\u016bkenforschung \n(1992-2002),\u201d in S. Conermann and A. Pistor-Hatam \n(eds.), Die Maml\u016bken. Studien zu ihrer Geschichte \nund Kultur. Zum Gedenken an Ulrich Haarmann \n(1942-1999), Schenefeld 2003, 1-69; Irwin, R., \u201cThe \nPolitical Thinking of the \u201cVirtuous Ruler,\u201d Q\u0101ns\u016bh \nal-Ghawr\u012b,\u201d Maml\u016bk Studies Review 12 (2008), \n37-49; Frenkel, Y., Is there a Maml\u016bk culture?, \nSchenefeld 2014; Frenkel, Y., \u201cThe Mamluks among \nthe nations. A medieval Sultanate in its global \ncontext,\u201d in S. Conermann (ed.), Everything is on \nthe move. The Mamluk Empire as a node in (trans-)\nregional networks, G\u00f6ttingen 2014, 61-79.\n\n4.  Christian Mauder is currently preparing a \ndetailed study of these works and the wider culture \nof late Mamluk court life in his dissertation: \u201cIn the \nSultan\u2019s Salon: Learning, Religion and Rulership \nat the Mamluk Court of Q\u0101ni\u1e63awh al-Ghawr\u012b (r. \n1501-1516)\u201d to be defended at the University of \nG\u00f6ttingen, Germany, in early 2017. \n\n5.  Christopher Markiewicz, \u201cThe Crisis of Rule \n\nindependently at the same time, Christian \nMauder pursued a doctoral dissertation on \nthis court culture through an examination \nof the extant oeuvre of maj\u0101lis works \nfrom the reign of Q\u0101n\u1e63awh al-Ghawr\u012b. \nIn late 2012, he came across a passing \nreference to al-\u02bfUq\u016bd al-jawhariyya in \nan earlier publication that described the \ntext as a \u201cuniversal history\u201d written for \nal-Ghawr\u012b and therefore decided to travel \nto Turkey to examine the manuscript in \nperson.6 We met in Istanbul in the spring \nof 2013, where we exchanged notes on \nseveral manuscripts, including al-\u02bfUq\u016bd \nal-jawhariyya. \n\nThis work is preserved in a unique \ntwo-volume manuscript held today in the \nS\u00fcleymaniye Library, Istanbul, Turkey as \nMSS Aya Sofya 3312 and 3313.", "start_char_idx": 2544, "end_char_idx": 5349, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "109b9350-1a20-4005-ba8f-509b27e8423d": {"__data__": {"id_": "109b9350-1a20-4005-ba8f-509b27e8423d", "embedding": null, "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7022", "node_type": "4", "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "hash": "62f3025bbfcc7014f23af778daa0d72ca4c608ca37c397b9d9e622b92f4a5242", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d531d0e1-cc60-4a4a-9100-4e9750b5899d", "node_type": "1", "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "hash": "497b701f906fbaa5fb2a642179bd1c272f787cb0fe970abb448b7a040e1379d4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ba3b2e76-44ba-47ec-a5ff-e44f9bdab239", "node_type": "1", "metadata": {}, "hash": "260ba04b2bf84041f1c9532d3bf73d04f7c89e3eafc6106543a6fef324437a4b", "class_name": "RelatedNodeInfo"}}, "text": "The title \nof the text is given in the introduction \na n d  i n  a  s l i g h t l y  d i ff e r e n t  f o r m  a s \na l - \u02bf U q \u016b d  a l - j a w h a r i y y a  f \u012b  \u02be l - m a \u1e25 \u0101 s i n \nal-dawla al-ashrafiyya al-Ghawriyya at \nthe beginning of the second volume.7 \nAccording to their colophons, the first \nvolume was finished in mid-\u1e62afar 921/\nApril 15158 and the second in mid-Rab\u012b\u02bf \nal-Awwal 921/May 1515.9 Neither of the \ntwo volumes of the work includes the \nnames of its author or its scribe.\n\nThe paper of both volumes, which \nconsist of 111 and 113 folios respectively, \nis finished, of creamy color and uniform in \n\nin Late Medieval Islam: A Study of Idr\u012bs Bidl\u012bs\u012b \n(861-926/1457-1520) and Kingship at the Turn of \nthe Sixteenth Century,\u201d (Ph.D. diss., University of \nChicago), 2015, 170-180.\n\n6.  Eckmann, J., \u201cThe Mamluk-Kipchak \nLiterature,\u201d Central Asiatic Journal 8 (1963), \n310-311.\n\n7.  Anonymous, al-\u02bfUq\u016bd I, fol. 4a; II, fol. 1b. \n8.  Anonymous, al-\u02bfUq\u016bd I, fol. 111a.\n9.  Anonymous, al-\u02bfUq\u016bd II, fol. 113a. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n A New Source on the Social Gatherings  \u2022  147\n\nsize. There are seventeen lines per page. \nModern pencil foliation in Arabic script \nnumerals has been added to both volumes \nfrom the second folio onwards. Catchwords \nare found in the lower left corner of every \nother page. The main text of the entire \nmanuscript is written by a single scribe in \na rather regular and clear naskh. Thuluth \nis used sparingly for the purposes of \nhighlighting, especially at the beginning \nof both volumes. Most of the text is in \nblack ink, while gold and red inks are used \nfor textual dividers, rubrications and for \nwords written in thuluth. The manuscript \ni n c l u d e s  n o  p a i n t e d  d e c o r a t i o n s  o r \nillustrations. Secondary entries on its first \nfolios indicate that the two volumes were \nbequeathed to Aya Sofya during the reign \nof Ma\u1e25m\u016bd I (r. 1143-1168/1730-1754).10  \n\nAs with the other works of this small \ngenre, the anonymous author of al-\u02bfUq\u016bd \nal-jawhariyya organized his work around \nseveral topical gatherings (maj\u0101lis): 1) on \ncertain noble questions and the stories \nof the prophets, 2) on kings and sultans, \n3) on the wisdom of the philosophers (f\u012b \n\u1e25ikmat al-\u1e25ukam\u0101\u02be), and 4) on the schemes \nand duplicity of women.11 The two extant \nmanuscripts only cover the first two \ntopics. While the presentation of these \ndiscussions places Q\u0101n\u1e63awh al-Ghawr\u012b \u2013 his \nquestions, responses, and views \u2013 at the \ncenter of each subsection, the compiler, \non a few occasions, mentions the sultan\u2019s \ninterlocutors by name. The participants \nin the maj\u0101lis occasionally reference \nauthoritative sources, such as al-\u1e6cabar\u012b \n(d. 310/923) or al-\u1e24asan ibn Mu\u1e25ammad \n\n10.", "start_char_idx": 5350, "end_char_idx": 8085, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ba3b2e76-44ba-47ec-a5ff-e44f9bdab239": {"__data__": {"id_": "ba3b2e76-44ba-47ec-a5ff-e44f9bdab239", "embedding": null, "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7022", "node_type": "4", "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "hash": "62f3025bbfcc7014f23af778daa0d72ca4c608ca37c397b9d9e622b92f4a5242", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "109b9350-1a20-4005-ba8f-509b27e8423d", "node_type": "1", "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "hash": "59cf4e0f7b9a73e7aa90fe2933ed4c427f28a8c7057b1233f0ba2fd8c993cc54", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fe5aa569-62fb-489b-922e-ee8820f27bb3", "node_type": "1", "metadata": {}, "hash": "065ba2640008bdd4c074bb1b4d379b0e311212bfaaace07b91c15635f06b82d6", "class_name": "RelatedNodeInfo"}}, "text": "See chapter three of Christian Mauder\u2019s \ndissertation (as note 4) for a detailed codicological \ndescription of the manuscript and a reconstruction \nof its history.\n\n11.  Anonymous, al-\u02bfUq\u016bd I, fol. 4a.\n\nal-N\u012bs\u0101b\u016br\u012b (d. 406/1015-16), yet, as a whole, \nthe extant parts of the work present a kind \nof brief universal history of the world from \ncreation up until the reign of Q\u0101n\u1e63awh.12 \nAccordingly, the noble matters taken \nup in the beginning of the first section \noften focus on basic cosmological and \ncosmographical questions such as whether \nlight preceded dark, but include other basic \ninvestigations, such as whether Alexander \nis the same as Dh\u016b\u02bel-qarnayn of the Qur\u02be\u0101n \nand the reason for the seven canonical \nreadings of the Qur\u02be\u0101n.13 These thorny \nmatters are followed by a recounting of \nthe lives of the prophets from Adam to \nMu\u1e25ammad, while the final folios of this \nfirst majlis are devoted to the caliphates of \nthe first four caliphs and \u1e24asan ibn \u02bfAl\u012b.14 \nThe second majlis mentions the various \nkings and sultans who have ruled since the \nprophets. It begins with the caliphate of \nMu\u02bf\u0101w\u012bya and the subsequent Umayyads, \nfollows with the Abbasids, briefly mentions \nthe Mamluk sultans of the Ba\u1e25r\u012b period (f\u012b \ndhikr al-dawla al-turkiyya), before offering \nrelatively detailed discussions of all of the \nsultans of the Burj\u012b period beginning with \nBarq\u016bq (d. 801/1399). \n\nSignificantly, the work is a valuable \nresource for the biography and self-\ncultivated image of Q\u0101n\u1e63awh al-Ghawr\u012b. \nIn a number of asides beginning in the \nsection on the prophet Y\u016bsuf, the compiler \noffers detailed discussion of the origins and \nhistory of the Circassians (jarkas/jar\u0101kisa) \nand the early life, career, and reign of \n\n12.  For mention of al-\u1e6cabar\u012b, see Anonymous, \nal-\u02bfUq\u016bd I, fol. 5a; for al-N\u012bs\u0101b\u016br\u012b, see I, fol. 12b.\n\n13.  On the discussion of light and dark, see \nAnonymous, al-\u02bfUq\u016bd I, fol. 4b; on Alexander, see I, \nfol. 7a; on the canonical readings of the Qur\u02be\u0101n, see \nI, fol. 8a.\n\n14.  Anonymous, al-\u02bfUq\u016bd I, fols. 8b-66b, \n\n\n\n148  \u2022  c. MaudeR & c. MaRKieWicz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nthe sultan himself.15 Such details include \nthe sultan\u2019s birth date (848/1444-1445), \nfamily background, and adolescence and \noffer valuable information for historians of \nthe Mamluk period on the life of Q\u0101n\u1e63awh \nal-Ghawr\u012b.16 Central to the presentation of \nthis biography is the image of Q\u0101n\u1e63awh \nal-Ghawr\u012b as a divinely ordained ruler, \nthe circumstances of whose life from its \nearliest moments offer parallels with \nprophets (especially Y\u016bsuf) and indications \nof future greatness.17 \n\nIn this regard, al-\u02bfUq\u016bd al-jawhariyya \noffers valuable insights into how al-Ghawr\u012b \nand those around him sought to legitimize \nhis rule.", "start_char_idx": 8087, "end_char_idx": 10824, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fe5aa569-62fb-489b-922e-ee8820f27bb3": {"__data__": {"id_": "fe5aa569-62fb-489b-922e-ee8820f27bb3", "embedding": null, "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7022", "node_type": "4", "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "hash": "62f3025bbfcc7014f23af778daa0d72ca4c608ca37c397b9d9e622b92f4a5242", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ba3b2e76-44ba-47ec-a5ff-e44f9bdab239", "node_type": "1", "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "hash": "9640344186c96a9dfe926752ad4a41f710464f3a7f695e57b1e86686cad03752", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dbd785fe-3dac-4647-aea3-d3bce163a7be", "node_type": "1", "metadata": {}, "hash": "6ed6e5c33e245196f942174bbbf5048fe2a2e99c1c6f5b3d262895579ca2b21f", "class_name": "RelatedNodeInfo"}}, "text": "Noteworthy in this regard are inter \nalia al-Ghawr\u012b\u2019s lofty titles enumerated in \nthe introductory section of the work; in \naddition to forms of address typical for \nlate Mamluk rulers, we find here formulas \nsuch as caliph of the Earth, inheritor of the \nrule of the prophet Y\u016bsuf, commander of \nthe faithful (am\u012br al-mu\u02bemin\u012bn) and caliph \nof the Muslims (khal\u012bfat al-muslim\u012bn).18 \nThese titles indicate that the author of \nal-\u02bfUq\u016bd al-jawhariyya \u2013 and possibly \nalso al-Ghawr\u012b himself \u2013 claimed for the \nMamluk ruler a supreme religio-political \nstatus. Moreover, al-\u02bfUq\u016bd al-jawhariyya \npresents Sultan al-Ghawr\u012b as caliph, thus \ncrediting him with \u2013 at least juridically \u2013 \nthe highest level of authority any Muslim \nruler could aspire to. According to present \n\n15.  On the origins of the Circassians, see \nAnonymous, al-\u02bfUq\u016bd I, fol. 34b.\n\n16.  See especially, Anonymous, al-\u02bfUq\u016bd II, fols. \n51b-111a.\n\n17.  Markiewicz, \u201cThe Crisis of Rule,\u201d 178-179.\n18.  Anonymous, \u02bfUq\u016bd I, fols. 2a-2b. \n\nknowledge, this step is without precedent \nin Mamluk political history and hence \ndeserves intensive further study.19 Finally, \nthrough references to al-Ghawr\u012b as \u201cim\u0101m \nof the tenth century\u201d and citation of the \nprophetic \u1e25ad\u012bth on centennial religious \nrenewal (tajd\u012bd), al-\u02bfUq\u016bd al-jawhariyya \nalso suggests al-Ghawr\u012b\u2019s status as the \ncentennial renewer (mujaddid). \n\nT h e s e  t i t l e s  \u2013  m o s t  o f  w h i c h  h a d \ngarnered widespread usage in Timurid, \nTurkmen, and Ottoman domains over the \ncourse of the fifteenth century \u2013 as well \nas the participation of Bidl\u012bs\u012b in similar \ngatherings in Cairo a few years earlier, \nsuggest the involvement and immersion \no f  Q \u0101 n \u1e63 a w h  a l - G h a w r \u012b \u2019 s  c o u r t  i n  a n \necumenical Islamicate cultural mode that, \nin some measure, cut across linguistic and \nethnic boundaries. Indeed, the structure of \nthe work reflects a universally recognized \nand cultivated cultural form, namely, the \npolite gatherings of refined and learned \nmen, the etiquette and expectations of \nwhich were embraced across the lands \nof Islam. In this regard, further study of \nthis work and related works of its genre \npromises not only to illuminate of the \ncultural impulses of late Mamluk Egypt, but \nto connect such impulses with the broader \ncurrents of a clearly discernible Islamicate \necumene in the sixteenth century.  \n\n19.  See chapter five of Christopher Markiewicz\u2019s \ndissertation (as note 5) and chapters five and six \nof Christian Mauder\u2019s dissertation (as note 4) for \ndiscussions of the context and the significance of \nthe political and religious claims raised with regard \nto al-Ghawr\u012b in al-\u02bfUq\u016bd al-jawhariyya.", "start_char_idx": 10825, "end_char_idx": 13499, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dbd785fe-3dac-4647-aea3-d3bce163a7be": {"__data__": {"id_": "dbd785fe-3dac-4647-aea3-d3bce163a7be", "embedding": null, "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7024", "node_type": "4", "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "hash": "1c2721a546eba581eff9383cf5d5ada7a60fe035f4b3ccf537ba420e33fe2c7e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fe5aa569-62fb-489b-922e-ee8820f27bb3", "node_type": "1", "metadata": {"identifier": "alusur-7022", "author": " Mauder, Christian ; Markiewicz, Christopher ", "title": "A New Source on the Social Gatherings (majalis) of the Mamluk Sultan Q\u0101n\u1e63awh al-Ghawr\u012b", "date": "2016-11-15", "file": "alusur-7022.pdf"}, "hash": "9476307525ffa1f1baa3bbe23def5a0efb2860aed76f1c40a9e3ed20937bbb52", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "59161803-cc01-49e9-898a-16263fa9df6f", "node_type": "1", "metadata": {}, "hash": "4cf6c075b5dce048bb649165e151c8c69b9b151918018c442a637d1817d39425", "class_name": "RelatedNodeInfo"}}, "text": "Conference Report\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 152-158\n\nThe conference was hosted by the ERC Advanced Grant Project, \u201cThe Early Islamic Empire at Work \u2013 \nThe View from the Regions Toward the \nCenter,\u201d under the direction of Stefan \nHeidemann. It has now entered its second \nphase, looking at the conceptualization and \nfunctioning of transregional and regional \nelites. The project is the first systematic \nattempt to explain the operation of the \nempire from a regional perspective, that is, \nby adopting the view from the provinces. \nIt studies how elites, in the provinces \nand the caliphal center alike, contributed \nto the organization and management of \nthe early Islamic empire. This regional \nperspective represents an important \nalternative to histories written from the \n\nperspective of the imperial center. The \nconference papers examined the myriad \nroles that regional and transregional elites \nplayed in governing the vast early Islamic \nEmpire (7th10-th century CE). \n\nIn his introduction, \u2018Transregional \nand Regional Elites,\u2019 Stefan Heidemann \n(Hamburg) noted the current lack of any \ntheoretical conceptualization of elites \nin ou r field  and  exp res s ed  t he hope \nthat the conference might address this \nshortcoming in scholarship. Heidemann \nbegan by offering a working vocabulary: \nhe defined \u2018elites\u2019 as groups of people with \nan elevated (political, military, judicial, \nreligious and/or economic) status that \nentitled them to power, wealth, influence, \nand other notable benefits. The status of \n\nRegional and Transregional Elites: \nConnecting the Early Islamic Empire \n\n(Universit\u00e4t Hamburg, 7-8 October 2016)\n\nStefan Heidemann*\n\nUniversit\u00e4t Hamburg\n\n(stefan.heidemann@uni-hamburg.de)\n\nWebsite: https://www.islamic-empire.uni-hamburg.de/ \nen/news-and-events/conferences/elite-conference.html\n\n* This report was written with the team of the \nERC project \u201cThe Early Islamic Empire.\u201d The research \nleading to these results has received funding from \nthe European Research Council under the European \nUnion\u2019s Seventh Framework Program (FP7/2007-2013/\nERC grant agreement no. [340362].\n\nfile:///Users/Marie/Desktop/ \nfile:///Users/Marie/Desktop/", "start_char_idx": 45, "end_char_idx": 2217, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "59161803-cc01-49e9-898a-16263fa9df6f": {"__data__": {"id_": "59161803-cc01-49e9-898a-16263fa9df6f", "embedding": null, "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7024", "node_type": "4", "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "hash": "1c2721a546eba581eff9383cf5d5ada7a60fe035f4b3ccf537ba420e33fe2c7e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dbd785fe-3dac-4647-aea3-d3bce163a7be", "node_type": "1", "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "hash": "b74bcc63765a7f6065f0344ecceddc89fb263bc3015a52d38a32b630a2ec41b8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7984ad7d-3ead-4fff-8a97-f2dd8763da40", "node_type": "1", "metadata": {}, "hash": "ec24ed34775536e50e594a6c313bc1c632342306493f7c9e4ac26a7fd86bd3e0", "class_name": "RelatedNodeInfo"}}, "text": "153  \u2022  Stefan Heidemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nelites depended on conceptions of merit, \nperformance, ethnicity, ancestry, wealth, \nmilitary prowess, religion, education, \nsocial capital, and forms of privilege.\n\nHeidemann\u2019s presentation expanded \nupon the project\u2019s distinction between \n\u2018 r e g i o n a l \u2019  a n d  \u2018 t r a n s r e g i o n a l \u2019  e l i t e s . \nTransregional elites operated across the \nregions of the empire, as in the case of Arab \ngovernors during the Umayyad and early \n\u02bfAbb\u0101sid period and Khur\u0101s\u0101ni generals at \nthe peak of \u02bfAbb\u0101sid power. Transregional \nelites were vital for the maintenance of \nthe empire. Regional elites largely were \nconfined to specific provinces, and it was \nin these regions where their sphere of \ninfluence was most visible. Their influence \noften had pre-Islamic roots. However, \nthere were occasions where regional elites \nevolved into transregional elites, and vice \nversa, as in the case of the Aghlabids, \nwhose founder was a (transregional) \nKhur\u0101s\u0101n\u012b Arab commander, who built up \na regional dynasty in North Africa/Ifr\u012bqiya. \nThe advantage of the use of these qualifiers \nover others \u2013 such as \u2018imperial\u2019 \u2013 is that \nthey are measurable; prosopographical \nresearch into the careers of individuals \ncan reveal their movements. A term such \nas \u2018imperial elites\u2019 is not synonymous \nwith transregional elites, because it is too \nvague, but may refer to an entitlement by \nthe caliphal administration.\n\nBy design, the project puts less emphasis \non the important role of religion and \nideology in elite formation. Summarising \nthe current research of the group, the \ni n t r o d u c t i o n  f u r t h e r  q u e s t i o n e d  t h e \nconcept of territoriality of the provinces, \nexcept for Iraq and Egypt, and the notion \nof an imperial capital. Instead it hinted at a \nlayered structure of authority within each \nprovince. Considering the projection of \n\npower from the imperial center through \nthe appointment of a governor (usually \nfrom one of the entitled elites) and the \nestablishment of a loyal garrison, the idea \nof the capital was dismissed in favour of \nimperial cities. Heidemann highlighted \nthe exchange of military elites of different \ngeographical and ethnic backgrounds \nafter two to three generations as a feature \nthat set the early Islamic empire apart \nfrom the Roman and Sasanian empires, \nboth of which were characterised by a \nmore evolutionary development of their \nelite structures. Under the Umayyads, \nfor example, the military elite consisted \nalmost entirely of Arabs; and under the \n\u02bfAbb\u0101sids this military elite was replaced \nfirst by Khur\u0101s\u0101nis, who themselves were \ndisplaced by Central Asian military elites. \nThe question of military elites in the early \nIslamic empire was a recurrent theme in \nthe conference papers. This prompted \nmany of the participants to discuss the \nnature of the maml\u016bk institution and \nquestion whether the terminology used to \ndescribe them (maml\u016bks as slaves) should \ngive way to new concepts such as bonded \nmilitary.\n\nP e t e r  V e r k i n d e r e n  a n d  S i m o n \nGundelfinger (Hamburg), \u201cGovernors of \nthe Early Islamic Empire \u2013 A Comparative \nR e g i o n a l  P e r s p e c t i v e , \u201d  a n a l y z e d  t h e \nappointments of governors in F\u0101rs and \nal-Sh\u0101m on several levels. Due to the lack \nof a distinct hierarchical terminology \nin the sources, these individuals were \nclassified using the terms governor, super-\ngovernor and sub-governor. Verkinderen \nand Gundelfinger identified patterns in \nthe backgrounds of these officials that \nchanged over time and noted that these \npatterns rarely applied in both provinces \nat the same time. They closed their paper", "start_char_idx": 2221, "end_char_idx": 5920, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7984ad7d-3ead-4fff-8a97-f2dd8763da40": {"__data__": {"id_": "7984ad7d-3ead-4fff-8a97-f2dd8763da40", "embedding": null, "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7024", "node_type": "4", "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "hash": "1c2721a546eba581eff9383cf5d5ada7a60fe035f4b3ccf537ba420e33fe2c7e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "59161803-cc01-49e9-898a-16263fa9df6f", "node_type": "1", "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "hash": "6d8fede1a2b711e02fcd2dab8e10e7c1ddbe8a7cb50d4aabefd4d23a24d35207", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f733c9e4-5ffa-41ec-881a-d14cc979df38", "node_type": "1", "metadata": {}, "hash": "953fa98cf4aa31c2058d0da16e780585b3992c40688954c7d01c65e9158b08a4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Connecting the Early Islamic Empire  \u2022  154\n\nby highlighting, therefore, the need for \na regional approach to the study of elites \nand government structures. \n\nF a n n y  B e s s a r d  ( B r i s t o l ) ,  \u201c T h e \nTwilight of the Late Antique Clerical \nand Landowning Elite and the Dawn of \na Civilian Bourgeoisie,\u201d highlighted the \nshift from a pre-Islamic landowning elite \nto an urban landowning merchant elite \n(tujj\u0101r). She dates the emergence of this \nnew elite to the beginning of the ninth \ncentury, when they began taking up \ngovernment functions and developing a \nclass consciousness. The discussion raised \nthe question of overlapping or layered \nidentities: were merchants also \u1e25ad\u012bth \ntransmitters, land holders, etc.? A related \nquestion is whether the apparent rise of \nan urban merchant class might be related \nto the changing emphasis of the primary \nsources, and a shift in stress on the layers \nof identity. Finally, Bessard\u2019s presentation \nraised questions about whether the notion \nof a bourgeoisie serves as a useful heuristic \nfor locating the rise of merchant elites in \nearly Islamic society.\n\nAmikam Elad (Jerusalem), \u201cPreliminary \nNotes on the Term and Institution of \nal-Sh\u0101kiriyya in Early Islam,\u201d addressed the \nproblem of terminology in Arabic sources \nas it relates to the case of the sh\u0101kiriyya. \nIn a close examination of references to the \nsh\u0101kiriyya in primary sources up to the \nreign of al-Ma\u02bem\u016bn, he challenged current \nscholarship on the term. His view is that \nthe term denotes different groups in \nvarying contexts. Sometimes, \u2018sh\u0101kiriyya\u2019 \nrefers to a group of people with a military \ncharacter (as armed guards or as a fighting \nforce on the battle field). In other contexts, \nno military connection is apparent, and \nthe sh\u0101kiriyya in question appeared to \nbe simply servants or devoted followers. \n\nA certain link with Khur\u0101s\u0101ni/Central-\nAsian practices seemed apparent, but Elad \nstressed how both an institution and the \nmeaning of its name can change once they \nare transplanted to another context. The \ndiscussion raised, not for the last time \nduring the conference, the question of \nmilitary slavery and the tension between \nslave and elite status. \n\nCyrille Aillet (Lyon), \u201cConnecting the \nIbadi Network in North Africa with the \nEmpire,\u201d focused on the Ib\u0101\u1e0d\u012b imamate of \nthe Rustumids in Tahart and its economic \nand other connections with the rest of \nthe Empire, especially Iraq. He noted how \nthe Ib\u0101\u1e0d\u012b Rustumids drew on their alleged \n\u2018eastern\u2019 Persian heritage in an effort to \ncreate common ground with their Berber \nsupporters against the rule of the \u2018Arab\u2019 \n\u02bfAbb\u0101sids.\n\nPetra Sijpesteijn (Leiden), \u201cEstablishing \nLocal Elite Authority in Egypt Through \nArbitration and Mediation,\u201d used Egyptian \npapyri to draw attention to jurisprudential \nmatters in the period from the Arab/\nMuslim conquests through the early \n\u02bfAbb\u0101sid period. She concluded that, on a \nlocal level, arbitration and mediation was \nsought from bishops, Islamic governors, \nand q\u0101\u1e0d\u012bs alike, regardless of the religion \nof the petitioner. Hence, it was via the \nauthority of arbitration itself that local \nelite status was created and affirmed. \nArbitration thus became an important tool \nfor elites to maintain their standing even \nas their formal administrative authority \nd e c l i n e d .  T h i s  c a n  b e  s e e n  fi r s t  a n d \nforemost with Christian elites, who were \ngradually pushed out of administrative \nfunctions by the Arabs, and, in turn, \nduring the early \u02bfAbb\u0101sid period, with \nthe replacement of the Arabs by Central \nAsians.", "start_char_idx": 5925, "end_char_idx": 9536, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f733c9e4-5ffa-41ec-881a-d14cc979df38": {"__data__": {"id_": "f733c9e4-5ffa-41ec-881a-d14cc979df38", "embedding": null, "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7024", "node_type": "4", "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "hash": "1c2721a546eba581eff9383cf5d5ada7a60fe035f4b3ccf537ba420e33fe2c7e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7984ad7d-3ead-4fff-8a97-f2dd8763da40", "node_type": "1", "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "hash": "01da6cf9dc91e840dd1354aa28c8d95abaa3d28d2048176c7d90ec5dcac50400", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "37605c0a-65c5-4b20-ae29-79c69866ff45", "node_type": "1", "metadata": {}, "hash": "90597183b49bc0af2ef9f62a6c3101c28fba5fcf9d8b648b9e7b70ab13ae60c6", "class_name": "RelatedNodeInfo"}}, "text": "155  \u2022  Stefan Heidemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nY a a c o v  L e v  ( R a m a t  G a n ,  I s r a e l ) , \naddressed \u201cThe Civilian Ruling Elite of \nthe Tulunid-Ikhshidid Period,\u201d in a first \nforay into contemporary terminology for \nelites. Among the most important sources \nhe identified for ninth and tenth-century \nEgypt were the works by Ibn \u02bfAbd al-\u1e24akam \n(789-871), al-Kind\u012b (897-961), and Ibn Y\u016bnis \n(894-958), as well as the significantly \nlater writings of al-Maqr\u012bz\u012b. Lev dealt \nwith such terms as a\u1e63n\u0101f, \u02bfaww\u0101m, ahl \n(al-dawla) and wuj\u016bh (al-dawla), and their \napplications.\n\nMatthew Gordon (Oxford, OH/Beirut), \n\u201c S a m a r r a n  P o l i t i c s  a n d  t h e  A b b a s i d \nprovinces,\u201d set the career of Ahmad ibn \n\u1e6c\u016bl\u016bn in the context of what he termed \n\u2018Samarran politics.\u2019 Ibn \u1e6c\u016bl\u016bn conducted \nhimself very much in the manner of his \npeers in the Samarran military elite, at the \nheart of whose efforts lay twin goals: the \nsecurity of lucrative interests, including \nauthority over appointments to Egypt, \nand an upper hand over the Abbasid \ncourt in S\u0101marr\u0101\u02be. It is this combination \nthat defined \u2018Samarran politics\u2019 at the \nprovincial level, on the part of Ibn \u1e6c\u016bl\u016bn \nbut other ranking members of the Turkic/\nCentral Asian military as well. As Gordon \nput it, Ibn \u1e6c\u016bl\u016bn \u201coverplayed his hand\u201d in \ntrying to balance his interest in S\u0101marr\u0101\u02be \nand his own powerbase in Syria and Egypt, \nuntil he became an enemy of al-Muwaffaq \nand his successors. \n\nP h i l i p  W o o d  ( L o n d o n ) ,  \u201c C h r i s t i a n \nElite Networks in the Jazira, c.730-850,\u201d \nopened with a definition of aristocracy \nby Chris Wickham as individuals and \ngroups possessing memory of ancestry, \nland, office, lifestyle, mutual recognition, \nand proximity to royal patronage. Wood \nconsidered the bishops of the Syrian \nOrthodox Church (the \u2018Jacobites\u2019) in \n\nthe Jaz\u012bra as aristocratic elites. His main \nsource was the chronicle of Dionysius of \nTel Ma\u1e25r\u0113 (mid-9th century CE), whom \nhe characterized as no less a patronage-\ns e e k i n g  a r i s t o c r a t  t h a n  a  c l e r i c  a n d \np a t r i a r c h .  H e  p o s t u l a t e d  a n  \u2018 I n d i a n \nsummer\u2019 of the late Roman Christian \na r i s t o c r a c y  b e t w e e n  5 8 0  t o  7 2 0  C E , \ndisplayed among others by the building \nof churches and monasteries. Churchmen \nreceived diplomas for raising taxes, making \nthem compliant in justifying the new \nIslamic rule as legitimate. However, the \nrise of the Islamic Empire also resulted in \nthe disempowerment of Christian laymen, \nwho were largely excluded from joining \nthe army, and whose Syriac education was \ntemporarily devalued by the increasing \nA r a b i z a t i o n  o f  t h e  a d m i n i s t r a t i o n . \nThe growing administrative apparatus \nand taxation in the Jaz\u012bra in the early \n\u02bfAbb\u0101sid period curtailed some of the \nprivileges enjoyed by wealthy Christian \n(ecclesiastical) elites.", "start_char_idx": 9541, "end_char_idx": 12463, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "37605c0a-65c5-4b20-ae29-79c69866ff45": {"__data__": {"id_": "37605c0a-65c5-4b20-ae29-79c69866ff45", "embedding": null, "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7024", "node_type": "4", "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "hash": "1c2721a546eba581eff9383cf5d5ada7a60fe035f4b3ccf537ba420e33fe2c7e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f733c9e4-5ffa-41ec-881a-d14cc979df38", "node_type": "1", "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "hash": "d78a79e9110ed8bee157e2dde753bee1a627e6199277a5954849b45d606c77d9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6479dbd2-2213-4779-a65b-39c5808d8682", "node_type": "1", "metadata": {}, "hash": "c107f86e70e5255d341edf3a1f7609eb0ee62a3b02250c221760d33c2daf8988", "class_name": "RelatedNodeInfo"}}, "text": "The period also \nwitnessed increased caliphal involvement \nin church affairs and the election of \nbishops and patriarchs. Comments raised \nin the discussion compared the Jaz\u012bran \nbishops with the local aristocracy in \nother regions of the empire, including the \ndihq\u0101ns and the Bukh\u0101r\u0101n Bukh\u0101rkhud\u0101s.\n\nHannah-Lena Hagemann (Hamburg), \n\u201c M u s l i m  E l i t e s  i n  t h e  E a r l y  I s l a m i c \nJaz\u012bra: The q\u0101\u1e0d\u012bs of \u1e24arr\u0101n, al-Raqqa, \na n d  a l - M a w \u1e63 i l , \u201d  a r g u e d  t h a t  w h i l e \ninformation about governors in Jaz\u012bran \ncities is rather sketchy, the q\u0101\u1e0d\u012bs of the \nprovince are much better documented. \nClear local differences were visible in \nthe composition and dynamics of the \njuridical elite of the three cities used as \ncase studies. The judges of \u1e24arr\u0101n were a \nlocal elite having a local power base and \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Connecting the Early Islamic Empire  \u2022  156\n\nthus being significantly independent on \npatronage from the imperial court. The \nq\u0101\u1e0d\u012bs of al-Raqqa, on the other hand, \nmostly represented a transregional elite. \nThey served in the caliphal residence city \nunder H\u0101r\u016bn al-Rash\u012bd, and later al-Raqqa \nbecame the administrative center of the \nwestern empire. The standing of judges \ni n  a l - M a w \u1e63 i l  c o m b i n e d  f e a t u r e s  o f  a \nregional elite with those of transregional \nincumbents. Affiliation with Arab tribes \nand involvement in \u1e25ad\u012bth transmission \nwere the defining features of almost all \nq\u0101\u1e0d\u012bs examined in the paper. \n\nAlison Vacca (Knoxville), \u201c\u02bfAbb\u0101sid \nGovernors of the South Caucasus and \nCentral Asia,\u201d utilized Armenian and \nArabic sources in locating Armenia\u2019s \nposition within the multilayered provincial \nstructure of the empire. She also evaluated \nthe movement of Khur\u0101s\u0101ni elites in \nArmenian politics. A familiar pattern \nemerged in her presentation of a layered \nstructure of the provincial region and the \noccasional projection of power from the \ncaliphal center via garrisons. In Tbilisi, a \nMuslim elite emerged that was apparently \nnot interested in royal patronage, but \nnevertheless was a part of the caliphal \numbrella state.\n\nHugh Kennedy (London), \u201cCreating \nan Imperial Elite: al-Man\u1e63\u016br and the \nFormation of the Early \u02bfAbb\u0101sid Ruling \nClass,\u201d took up the original question of \nthe empire\u2019s (ex-)changing elites with \na discussion of al-Man\u1e63\u016br\u2019s creation of \nKhur\u0101s\u0101ni military elite. He observed that \nin the early \u02bfAbb\u0101sid caliphate, the inner \ncore provinces, such as \u02bfIr\u0101q, the Jaz\u012bra, \nand Syria, were reserved for members \nof the\u02bfAbb\u0101sid family, while the newly \ncreated class of quww\u0101d went to the \nmilitarily threatened frontiers, Ifr\u012bqiya, \n\nArm\u012bniya, and Khur\u0101s\u0101n. As an imperial \nelite, these men were geographically \nm o b i l e ,  r e t u r n i n g  t o  B a g h d a d  a f t e r \ntheir assignment, before again receiving \nprovincial appointments. Their status \nwas almost hereditary. Their leaders, \nsuch as Khuzayma b. Kh\u0101zim, served their \nretainers as conduits of royal patronage \nand influence. This newly created \u02bfAbb\u0101sid \nelite of quww\u0101d lasted at most three \ngenerations.", "start_char_idx": 12464, "end_char_idx": 15570, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6479dbd2-2213-4779-a65b-39c5808d8682": {"__data__": {"id_": "6479dbd2-2213-4779-a65b-39c5808d8682", "embedding": null, "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7024", "node_type": "4", "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "hash": "1c2721a546eba581eff9383cf5d5ada7a60fe035f4b3ccf537ba420e33fe2c7e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "37605c0a-65c5-4b20-ae29-79c69866ff45", "node_type": "1", "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "hash": "8548b0ffa9be6859bdad8fe8add41871775e262fe8b85d4213b374e4e826860b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "99a7da38-b1a1-434f-b9c5-62d6da90c45f", "node_type": "1", "metadata": {}, "hash": "24d7eb3e6cad1f39b555eb0221bb34805d635b170612a4c63e046b4f9a3a329c", "class_name": "RelatedNodeInfo"}}, "text": "No\u00ebmie Lucas (Paris), \u201cLandowners in \nLower-Iraq during the 8th century: Types \nand Interplays\u201d analyzed social shifts \nin the landholding class of lower Iraq. \nThe paper defined a number of types of \nlandowners (local Jewish and Christian \nlandowners alongside regional and trans-\nregional land-owners), and looked into the \nadvancing concentration of land in the \nhands of large landowners, often members \nof the Baghd\u0101di elite and \u02bfAbb\u0101sid family \nmembers, at the expense of small, local \nlandowners. In some cases, the process of \ntransregional elites going regional can be \nobserved. Lucas discussed the interactions \nbetween different types of landowning \nelites in regards to acquisition of land by \npurchase and protection, and conflicts \nover land and water. The discussion shifted \nto the nature of the local landowners and \nthe maintenance of the irrigation system. \n\nJ\u00fcrgen Paul (Halle), \u201cWho Were the \nMul\u016bk F\u0101rs?,\u201d looked into a section of the \nelite that is usually difficult to pin down \nin the available sources: local lords in \nIran. Using al-I\u1e63\u1e6dakhr\u012b\u2019s discussion of the \nmul\u016bk F\u0101rs as a starting point, he laid out \nthe characteristics of this class. As a case \nstudy, he presented the (Arab) family of \nMu\u1e25ammad ibn W\u0101\u1e63il, who had moved to \nF\u0101rs and had become part of the regional \nland-holding elite. Paul also corrected the \n\n\n\n157  \u2022  Stefan Heidemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nimage of Ibn W\u0101\u1e63il himself in the literature: \nhe was not an adventurer, much less a \nKh\u0101rijite rebel, but a regional player who \nonly aspired political power and patronage \nwhen his interests were threatened during \nthe period of chaos in S\u0101marr\u0101. \n\nAhmad Khan (Hamburg), \u201cElites and \nEmpire in Khur\u0101s\u0101n: The View From the \nArchives,\u201d looked at documents from a \nfamily archive in southern Tukharist\u0101n \nfrom the time of al-Man\u1e63\u016br and al-Mahd\u012b. \nKhan used these documents to construct \na taxonomy of elites in the province of \nKhur\u0101s\u0101n (from landowning elites to state \nofficials). Despite almost all of these state \nofficials being absent from the literary \nand historical sources, Khan argued that \nthis small cache of documentary sources \nsheds light on exactly who administered \nthe early Islamic empire in the province of \nKhur\u0101s\u0101n and what their precise functions \nw e r e .  A b o v e  a l l ,  t h e s e  d o c u m e n t a r y \nrecords exhibit the smooth and successful \ninteraction between landowning elites in \nKhur\u0101s\u0101n and provincial administrative \nelites. Finally, Khan examined how the \ncirculation of money (nafaq\u0101t) from the \nprovince to the imperial household of the \ncaliph represented one important instance \no f  h o w  l o c a l  t a x  p a y i n g  e l i t e s  w e r e \nconnected to the fortunes of the empire\u2019s \nsupreme elites: the caliph and his imperial \nhousehold. \n\nLuke Treadwell (Oxford), \u201cMu\u1e6d\u1e6dawwi\u02bf\u012b \nand Maml\u016bk: Military Elites in Samanid \nCentral Asia and Beyond,\u201d treated the \nc a s e  o f  t h e  S \u0101 m \u0101 n i d s ,  a  f a m i l y  t h a t \nemerged as a regional elite already in \n2 0 5 / 8 2 0 ,  w h e n  a l - M a\u02be m \u016b n  m o v e d  t o \nBaghd\u0101d. In striking contrast to t he \n\u1e6c\u016bl\u016bnids in Egypt, the S\u0101m\u0101nids never \nstrove for caliphal patronage or positions \nat court.", "start_char_idx": 15572, "end_char_idx": 18786, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "99a7da38-b1a1-434f-b9c5-62d6da90c45f": {"__data__": {"id_": "99a7da38-b1a1-434f-b9c5-62d6da90c45f", "embedding": null, "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7024", "node_type": "4", "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "hash": "1c2721a546eba581eff9383cf5d5ada7a60fe035f4b3ccf537ba420e33fe2c7e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6479dbd2-2213-4779-a65b-39c5808d8682", "node_type": "1", "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "hash": "4d88cbfcd078f7078b0037baefaa49b1121802242adad3dc26840b5c27b426e8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3adf06e2-544c-4e39-9593-5a726fb5eaef", "node_type": "1", "metadata": {}, "hash": "11b0f4287e53088dbe687b02bcfc09fb440755ffe4c77a0f7bdade5399250ab7", "class_name": "RelatedNodeInfo"}}, "text": "Just the opposite: when they \n\nbecame actual rulers of Transoxiana and \nKhur\u0101s\u0101n, their geographical outlook \ndiffered tremendously from that of the \n\u02bf A b b \u0101 s i d  e m p i r e .  T h e y  w e r e  f o c u s e d \nnorth toward the steppes, and even their \ncommercial enterprise reached via the \nVolga to the Baltic Sea. One reason for \ntheir seemingly atypical behavior might be \nthat they were content with their status, \nviewing themselves almost as equals of \nthe \u02bfAbb\u0101sids, without challenging their \nposition in Baghd\u0101d nor \u201cstepping on their \ncarpet\u201d as clients.\n\nT h e  r o u n d t a b l e  d i s c u s s i o n  t h a t \nfollowed highlighted the importance of \nthe conference in studying the provinces \nof the empire individually and within \na comparative perspective. Studying a \nparticular province in isolation carries with \nit the risk of neglecting how developments \nin one province affected other provinces, \nand broader patterns of imperial rule. An \nintegrative approach promises insights \ninto the structures and administration \nof the empire, especially as we deal with \nlayered structures of authority in each \nprovince. This, in turn, brings into focus \nthe role of elites and how their character \nand function varied from province to \nprovince. The roundtable closed with \nremarks about important research gaps \nin scholarship on early Islamic history. \nQuestions of group formation and the \nidentity of elites (as regards ethnicity, \nmilitary assignments, economic patterns, \nlandowning, and religious affiliations) \nhave yet to be addressed comprehensively \nin our field.\n\nThe terminology currently employed \nto describe military elites and forms of \nservice requires further deliberation. \nAs one example, \u2018maml\u016bks\u2019 as \u2018slaves\u2019 \nis misleading because maml\u016bk denotes \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Connecting the Early Islamic Empire  \u2022  158\n\na variety of forms of bonded labour \nand military and contractual service. \nThe notion of elites, too, is still a poorly \ntheorized one in the field of Islamic \nhistory, and the participants offered \noriginal perspectives on how the results \nof this conference could be placed in \n\nconversation with scholarship on elites \nin other empires and societies. We hope \nthat the forthcoming conference volume \nwill be an important first step towards \naddressing many of these questions and \npioneering new research into elites in the \nearly Islamic empire.", "start_char_idx": 18787, "end_char_idx": 21206, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3adf06e2-544c-4e39-9593-5a726fb5eaef": {"__data__": {"id_": "3adf06e2-544c-4e39-9593-5a726fb5eaef", "embedding": null, "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7026", "node_type": "4", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "dab51254a34b18097494aadf68e6a4e3fb1f7f0475c3c0bf785b933db15599ae", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "99a7da38-b1a1-434f-b9c5-62d6da90c45f", "node_type": "1", "metadata": {"identifier": "alusur-7024", "author": " Heidemann, Stefan", "title": "Regional and Transregional Elites: Connecting the Early Islamic Empire", "date": "2016-11-15", "file": "alusur-7024.pdf"}, "hash": "7055d098ea6c3b1043f5677d4fb20c3d979430ec92c67bce4239dff74041004e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4b505b88-1f6d-4573-a38e-10e9bb16c989", "node_type": "1", "metadata": {}, "hash": "61a9688d95547ab97f672073b31b39eb3fe4057ce3b0c232d258e888bb3fe9b1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 173-180\n\nBook Review\n\nThe volume under review revisits the Ghass\u0101nids, the famous Arab dynasty allied to Byzantium that \nh a s  a t t r a c t e d  c o n s i d e r a b l e  s c h o l a r l y \nattention over a good century or more. \nThis undertaking begins with a challenge \nto the very name granted to the dynasty: \n\u201cGhass\u0101nid\u201d is indeed quite a misnomer. \nNames ending in \u2013ids (-id\u00e8s in Greek) \nimply a common ancestor and so one \nshould more accurately refer to them as \nJafnids, that is the descendants of one Jafna \n(80 and n. 2, 193). (The same applies to \nthe Lakhmids who are more aptly named \nNa\u1e63rids after their eponym Na\u1e63r.)1 \n\nThe papers collected here are the \noutcome of a symposium held in Paris \n\n1.  See also the proceedings of another \nconference that took place at the same time \npublished by Jo\u00eblle Beaucamp, Fran\u00e7oise Briquel-\nChatonnet, and Christian Julien Robin (eds.), Juifs \net Chr\u00e9tiens en Arabie aux ve et vie si\u00e8cles: regards \ncrois\u00e9s sur les sources (Paris: Association des amis \ndu centre d\u2019histoire et civilisation de Byzance, \n2010).\n\nin 2008, one in a series of conferences \non pre-Islamic Arabia and pre-Islamic \nArabs.1 Interest in these topics has grown \nconsiderably over the last number of years \nand continues with the recent surge of \npublications by, inter alia, Greg Fisher, \nPeter Webb, Aziz al-Azmeh, and Isabel \nToral-Niehoff.2 But if pre-Islamic Arabia \nand pre-Islamic Arabs have been much \nneglected in modern scholarship, such \nhas not been the case with the Jafnids, the \nsubject of continuous modern scholarly\n\n2.  Greg Fisher (ed.), Arabs and Empire Before \nIslam (Oxford: Oxford University Press, 2015); Peter \nWebb, Imagining the Arabs: Arab Identity and the \nRise of Islam (Edinburgh: Edinburgh University \nPress, 2016); Aziz al-Azmeh, The Emergence of \nIslam in Late Antiquity: All\u0101h and his People \n(Cambridge: Cambridge University Press, 2014), on \nwhich, see Webb\u2019s review in Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 \n(2015), 149-53; Isabel Toral-Niehoff, Al-\u1e24\u012bra. Eine \narabische Kulturmetropole im sp\u00e4tantiken Kontext \n(Leiden and Boston: Brill, 2014), and reviewed by \nMichael Bonner in this issue of Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101, \n181-186.\n\nDenis Genequand and Christian Julien Robin (eds.), Les Jafnides: des \nrois arabes au service de Byzance (vie si\u00e8cle de l\u2019\u00e8re chr\u00e9tienne) (Paris: \n\u00e9ditions De Boccard, 2015), 293 pages. ISBN: 9782701804378, Price: \u20ac49 \n(Paperback).\n\nAntoine Borrut\n\nUniversity of Maryland and  \n\nPatricia Crone Member, School of Historical Studies,  \nInstitute for Advanced Study\n\n(aborrut@umd.edu)\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n174  \u2022  antoine BoRRut\n\nattention from the nineteenth century to \nthe present.\n\nIn the opening contribution to the \nvolume (\u201cRethinking the Jafnids: New \napproaches to Rome\u2019s Arab allies,\u201d 11-36), \nMark Whittow justifies this sustained \ninterest in noting that \u201cthey were a \nnon-Roman dynasty on the boundaries \nof the empire about whom there is an \nunusually large body of evidence, much \nof it relatively contemporary\u201d (11).", "start_char_idx": 43, "end_char_idx": 3083, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4b505b88-1f6d-4573-a38e-10e9bb16c989": {"__data__": {"id_": "4b505b88-1f6d-4573-a38e-10e9bb16c989", "embedding": null, "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7026", "node_type": "4", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "dab51254a34b18097494aadf68e6a4e3fb1f7f0475c3c0bf785b933db15599ae", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3adf06e2-544c-4e39-9593-5a726fb5eaef", "node_type": "1", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "c5c5138a4f01c43070075bd657f81623edf9efeb539f3dc0ef0d64b8982af64e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "111c9a5c-8dd3-48fd-8d98-ffd182635409", "node_type": "1", "metadata": {}, "hash": "c3580c2be0ed3a9a19ffe9f48f2972c1ba5b730c5d49ef5e0914b5c691baa1f9", "class_name": "RelatedNodeInfo"}}, "text": "As \nArabs, the Jafnids have also been seen as \nforerunners to the world conquerors about \nto emerge from the Arabian Peninsula, \nand as a significant source of evidence on \nthe immediate pre-Islamic period. The \nJafnids are also situated at the nexus of \nthe Roman/Persian conflict, while \u201cJafnid \nhistory can be read as a prolegomenon \nto the epoch-defining fall of the Roman \nempire in the Levant\u201d (12). This last \npoint is reinforced by their adoption of \nMonophysitism, which \u201chas often been \nseen as the very fault line that divided the \nsixth-century empire\u201d (12). It is, therefore, \nn o t  s u r p r i s i n g  t h a t  A r m a n d - P i e r r e \nCaussin de Perceval and Theodor N\u00f6ldeke \ncould be regarded as founding fathers of \nwhat might rightly be called the field of \n\u201cJafnid studies\u201d already in the nineteenth \ncentury.3 The field, as it were, generated \na sustained body of scholarship arguably \nbest exemplified by the extensive work of \nIrfan Shah\u00eed.4 The latter\u2019s arguments, in \nfact, are discussed throughout this volume. \n\n3.  Armand-Pierre Caussin de Perceval, Essai sur \nl\u2019histoire des Arabes avant l\u2019islamisme, pendant \nl\u2019\u00e9poque de Mahomet, et jusqu\u2019\u00e0 la r\u00e9duction de \ntoutes les tribus sous la loi musulmane. 3 vols. \n(Paris: Librairie Firmin Didot fr\u00e8res, 1847-8) and \nTheodor N\u00f6ldeke, Die ghass\u00e2nischen F\u00fcrsten aus \ndeam Hause Gafna\u2019s (Berlin: Verlag der K\u00f6niglichen \nAkademie der Wissenschaften, 1887).\n\nSeveral of the contributors to the present \nbook see Shah\u00eed\u2019s work as inextricably \nlinked to Arab nationalism (5) and, thus, \nrevisit his conclusions on the Jafnids and \nwhat they can tell us of Arab practices of \npower on the eve of Islam.\n\nSuch has been the effort to reconstruct \nJafnid history that Whittow even suggests \nthat the field may have become overworked \n(12ff.). He wonders, in other words, if new \ndiscoveries and interpretations have in fact \ndramatically changed our understanding \nof Jafnid history. After a thorough review \nof the source material, Whittow explores \ntheoretical and comparative approaches \nmost likely to shed new light. In particular, \nhe underscores the importance of studies \non \u201cborderlands\u201d and \u201cmiddle ground,\u201d \nfollowing the pioneering work of Herbert \nEugene Bolton, which could lead to a \nmore nuanced analysis of cooperation \nalong the frontier zone.5 Whittow also \nadvocates for a more global approach to \nRoman frontiers, urging scholars to take \ninto account more closely what he terms \n\u201cAfrican approaches\u201d (27-29), especially in \nlight of the field-changing contribution on \n\n4.  See most recently his Byzantium and \nthe Arabs in the Sixth Century. Vol. 2, part 2 \n(Washington DC: Dumbarton Oaks, 2010).\n\n5.  Bolton\u2019s work has generated its own industry \nbut see the classic discussion of David J. Weber, \n\u201cTurner, the Boltonians, and the Borderlands,\u201d \nAmerican Historical Review 91 (1986): 66-81. \nWeber\u2019s article should now be complemented \nby the recent contributions of Albert L. Hurtado, \nHerbert Eugene Bolton: Historian of the American \nBorderlands (Berkeley and Los Angeles: University \nof California Press, 2012) and \u201cBolton and Turner: \nThe Borderlands and American Exceptionalism,\u201d \nWestern Historical Quarterly 44 (2013): 5-20. I am \nindebted to my colleague Chantel Rodriguez for \nthese references.", "start_char_idx": 3084, "end_char_idx": 6378, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "111c9a5c-8dd3-48fd-8d98-ffd182635409": {"__data__": {"id_": "111c9a5c-8dd3-48fd-8d98-ffd182635409", "embedding": null, "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7026", "node_type": "4", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "dab51254a34b18097494aadf68e6a4e3fb1f7f0475c3c0bf785b933db15599ae", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4b505b88-1f6d-4573-a38e-10e9bb16c989", "node_type": "1", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "bbc0e3247b7b4b4a57453ec7b421a81a9fe2220a7e962dbb455f6e96e6784aa7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6732f7bc-ad34-45ac-bf5f-bd564733cbcd", "node_type": "1", "metadata": {}, "hash": "95e4920019ace20230008ba998f5c75c5d970f27e29f9982aea4bf895576753c", "class_name": "RelatedNodeInfo"}}, "text": "I am \nindebted to my colleague Chantel Rodriguez for \nthese references.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Denis Genequand and Christian J. Robin\u2019s Les Jafnides  \u2022  175\n\nthe Moors of the late Yves Mod\u00e9ran.6\nT h e  p a r a l l e l  w i t h  N o r t h  A f r i c a \n\nsuggested by Whittow is supported by \nMaurice Sartre\u2019s article (\u201cRome et les \nArabes nomades: le dossier \u00e9pigraphique \nde Eeitha,\u201d 37-51), which offers a fresh \nappraisal of the epigraphic corpus of H\u012bt \n(ancient Eeitha). H\u012bt\u2019s inscriptions indeed \nsuggest that the Romans had developed a \nspecific strategy to interact with nomads \nin the \u1e25arra (basalt desert), even though \nthese policies are not as well documented \nas they are for North Africa (48). Epigraphy \nalso helps Sartre identify family strategies: \na remarkable family of Roman agents \nseems to have cultivated names evoking \nthe memory of the age of Herod the Great \nto assert its cultural and social capital \n(42). Moreover, the village of H\u012bt/Eeitha \nproduced a sizeable number of officials \nand agents that served in the Roman \nadministration. This might be explained \nby the fact that the villagers had erected a \ntemple dedicated to the imperial cult (43), \nand thus were rewarded for their support \nfor the regime.\n\nWilliam and Fidelity Lancaster offer \nan anthropological approach to tribes \nin line with their previous work on the \nRuwala bedouins from Jordan (\u201cConcepts \nof tribe, tribal confederation and tribal \nleadership,\u201d 53-77). They settle on the \nfollowing definition: \u201cTribe is a set of ideas \nabout how people think about themselves \nas a series of social, economic and political \ngroupings that provide livelihood and \nprofits, and the development and defence \nof these, predicated on certain moral \npremises or givens, and which take account \n\n6.  Yves Mod\u00e9ran, Les Maures et l\u2019Afrique \nromaine (ive-viie si\u00e8cle) (Rome: \u00c9cole fran\u00e7aise de \nRome, 2003). \n\nof geographical facts and historical events\u201d \n(53). This may be a useful chapter to discuss \nthe concept of tribe, but its relevance and \napplicability to a sixth century context \nremains unclear (as duly acknowledged \nby the authors themselves and by the \neditors in the general introduction to the \nvolume, 6-7). Only the last sentence of \nthe chapter suggests a potential parallel \nwit h t he Jafnid s ,  w it h regard  t o t he \neffort by tribal leaders \u201cto negotiate with \ncentral authorities for opportunities for \ntribespeople in service provision or for \ntrade\u201d (73). The combination of history \nand anthropology has proved remarkably \nfruitful and transformative over the past \nfew decades,7 but has not yet reached its \nfull potential in the fields of Late Antiquity \nand early Islam, despite some important \n(and controversial) contributions.8\n\nChristian Julien Robin, in his chapter, \ntakes up literary and epigraphic evidence \non Ghass\u0101n in Arabia (\u201cGhass\u0101n en Arabie,\u201d \n79-120). Robin shows that the epigraphic \nevidence contradicts Werner Caskel\u2019s idea \nthat Ghass\u0101n was not a real tribe but rather \na \u201cfictive community\u201d (German: \u201cfiktive\n\n7.  This is perhaps best exemplified by the \nevolution of the journal Annales: Histoire, Sciences \nSociales, which is not to say that the relationship \nbetween history and anthropology has not \ngenerated its share of debates. See for a recent \ndiscussion Elisa Brilli, Pierre-Olivier Dittmar and \nBlaise Dufal (eds.), Faire l\u2019anthropologie historique \ndu Moyen \u00c2ge, Atelier du Centre de Recherches \nHistoriques 6 (2010) (available online: https://acrh.\nrevues.org/1911, consulted on October 12, 2016).\n\n8.", "start_char_idx": 6307, "end_char_idx": 9871, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6732f7bc-ad34-45ac-bf5f-bd564733cbcd": {"__data__": {"id_": "6732f7bc-ad34-45ac-bf5f-bd564733cbcd", "embedding": null, "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7026", "node_type": "4", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "dab51254a34b18097494aadf68e6a4e3fb1f7f0475c3c0bf785b933db15599ae", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "111c9a5c-8dd3-48fd-8d98-ffd182635409", "node_type": "1", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "c0ed300dfc7032dac35949924a2f8eb5c53d99ee6ffed3d546e632265ca8fc3b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "df0c10c6-d408-45d3-b3b4-286094186fde", "node_type": "1", "metadata": {}, "hash": "399720ac2f58099ec4529459c4651c93c64d01bef6ee6dbaba631e8d8ec14c6a", "class_name": "RelatedNodeInfo"}}, "text": "revues.org/1911, consulted on October 12, 2016).\n\n8.  See in particular Christian D\u00e9cobert, Le \nmendiant et le combattant: l\u2019institution de l\u2019islam \n(Paris: Le Seuil, 1991); Jacqueline Chabbi, Le \nseigneur des tribus: l\u2019islam de Mahomet (Paris: \nNo\u00e9sis, 1997) and, most recently, Les trois piliers de \nl\u2019islam: lecture anthropologique du Coran (Paris: \nSeuil, 2016).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n176  \u2022  antoine BoRRut\n\nGemeinschaft\u201d) (95). Robin explores the \norigins of the Jafnids and the singularity of \nthe Ghass\u0101n tribe in the Islamic tradition. \nIndeed, Ghass\u0101n is not integrated into the \nsprawling genealogical tree of Arab tribes, a \nspecificity only shared by the Tan\u016bkh (83). \nThis is usually explained by the fact that \nGhass\u0101n is not a man\u2019s name, but a place \n(a water hole located in Yemen) (83-84). \nBut, since Ghass\u0101n is elsewhere attested as \na personal name, Robin suggests that there \nmight have been a deliberate strategy to \nclassify them apart from traditional tribal \ngroups (84). Ghass\u0101n is otherwise depicted \nin Muslim literary sources (especially in \nthe works of Ibn al-Kalb\u012b and Ibn \u1e24azm) \nas a confederacy (jim\u0101\u02bf) claiming M\u0101zin \nb. al-Azd as a common ancestor, and \nsubdivided in various branches among his \ndescendants (83-92).\n\nI n t e r e s t i n g l y ,  t h e  a p p a r e n t \nexceptionalism made by Muslim sources is \ncontradicted by epigraphic sources prior \nto the fourth century. These sources depict \nGhass\u0101n as an unremarkable sedentary \n(sabian: s2\u02bfb) Arabian tribe (95). Epigraphy \nshows that a territorial principality named \nGhass\u0101n existed in Western Arabia, likely \nin the \u1e24ij\u0101z, in the third and fourth \ncenturies (101), probably centered around \nYathr\u012bb (97). This leads Robin to observe \nthat Islamic historiography has preserved \nreliable material about the few decades \nprior to the rise of Islam, but that the \ndeeper Arabian past is irremediably lost \n(79). Robin also debunks the classic parallel \nbetween the trajectories of Na\u1e63rid and \nJafnid history. The former lasted over 300 \nyears and constituted a true political entity \nwith a capital and an army, while the latter \nvanished after about 50 years and lacked \nsuch attributes (80). It is impossible to do \njustice to such a rich contribution in a \n\nbrief review, but Robin also provides useful \nappendices, including a list of all dated \nreferences to Ghass\u0101n and of the relevant \nepigraphic texts (110-114).\n\nGeoffrey Greatrex (\u201cLes Jafnides et la \nd\u00e9fense de l\u2019Empire au vie si\u00e8cle,\u201d 121-54) \nsuggests that the Jafnids concluded an \nagreement with the Roman Empire in \nthe early sixth century, likely under \nAnastasius. This would explain their \nanti-Chalcedonian stance (123). Greatrex \ncontends, pace Shah\u00eed, that the Jafnids \nwere allies (symmachoi) rather than \nfoederati (126), and that al-H\u0101rith was \nelevated to the status of archiphylarchos \nin 529 (123), in response to the growing \nthreat posed by Na\u1e63rid raids in Syria (129). \nThis policy has to be understood in the \nbroader framework of the reorganization \nof the Eastern frontier by Justinian in \nthe context of war against Persia (131). \nThe restructuring of the limes prompted \neconomic and agricultural development \nand generated increasing rivalries among \nlocal power brokers and \u00e9lites (135-7).", "start_char_idx": 9819, "end_char_idx": 13104, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "df0c10c6-d408-45d3-b3b4-286094186fde": {"__data__": {"id_": "df0c10c6-d408-45d3-b3b4-286094186fde", "embedding": null, "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7026", "node_type": "4", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "dab51254a34b18097494aadf68e6a4e3fb1f7f0475c3c0bf785b933db15599ae", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6732f7bc-ad34-45ac-bf5f-bd564733cbcd", "node_type": "1", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "f24b63891b1d67af33d9a7bf50ae7f066993c73c1bc3adc22595f27ef468658c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aeba47df-28fd-48ae-a0e7-5b4a6ba210ac", "node_type": "1", "metadata": {}, "hash": "c3b80f9b5807e217fddb0cdf8fbbe23fd14991b8c3767d4754f7bebe6a712c74", "class_name": "RelatedNodeInfo"}}, "text": "The result was that the Jafnids eventually \nacquired, from the Roman perspective, \ntoo much authority over the course of the \nsixth century. This situation prompted \nthe Romans, following a well-established \npractice, to topple them, and al-Mundhir \nwas exiled to Sicily (123-4). It was normal \npractice for the Romans to remove allies\u2019 \nchiefs when they were not loyal enough \nor when they aspired to too great a \ndegree of autonomy. The decision to \nexile al-Mundhir and his son, al-Nu\u02bfm\u0101n, \nwas therefore, relative to execution, not \nunduly harsh (139).\n\nIn his chapter on the likelihood of a \nRoman military strategy in the Levant \n(\u201cDid the Roman Empire have a military \ns t r a t e g y  a n d  w e r e  t h e  J a f n i d s  p a r t  \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Denis Genequand and Christian J. Robin\u2019s Les Jafnides  \u2022  177\n\nof it?\u201d, 155-92), Ariel Lewin challenges \nEdward Luttwak\u2019s famous theory. The \nlatter posited a grand Roman military \nstrategy for the defense of the frontiers \n(156-8). Lewin insists on the rise of Arab \ntribes in Late Antiquity that required new \napproaches and policies: Sasanians and \nRomans tended to rely on the tribes \u201cto \ndamage the interests of their rival\u201d. At the \nsame time, \u201cthe Arab tribes exploited the \nwarfare between the two empires for their \nown advantage\u201d (159). Lewin concludes \nthat Diocletian \u201cconceived a large project \nof defensive works whose main purpose \nwas to defend the eastern provinces from \nthe Arab menace\u201d (162). Yet, it is unclear \nwhether this is precisely the system that \nthe Notitia Dignitatum describes; it might \nin fact have emerged earlier.\n\nLewin then turns to the question of \nthe role of Arab tribes in the defense of \nthe Empire prior to Justinian (166-69) and \nduring the initial years of his reign. This \nlast period was marked by increasingly \ncomplex relationships with Arab tribes \nwhose chiefs were gradually promoted to \nthe phylarchate. This situation prompted \nthe creation of a brand new position when \nal-H\u0101rith was assigned authority over a \nlarge sector of the Near East, a form, one \nmight say, of \u201csuperphylarchate\u201d (169-74). \nAt the same time, his brother, Ab\u016b Karib, \nw a s  a l s o  a  p h y l a r c h  w i t h  e n h a n c e d \nauthority. As many scholars have rightly \npointed out, the two brothers exercised \npower over two different sections of the \nNear Eastern frontier: al-\u1e24\u0101rith was given \nauthority over Phoenice and Arabia, and \nprobably Syria and Euphratensis, while \nAb\u016b Karib controlled Palestina and the \nHedjaz\u201d (174). Despite the richness of the \nmaterial examined here, one would have \nexpected a more analytical discussion of \n\nthe implications of these reforms.\nPierre-Louis Gatier looks at a small \n\ncorpus of ten Greek inscriptions that \nmention Jafnid princes (\u201cLes Jafnides \ndans l\u2019\u00e9pigraphie grecque au vie si\u00e8cle,\u201d \n193-222). This limited body of evidence \nprovides important information but also \nunderlines the need to resist the tendency \nto identify all or most extant sites with the \nJafnids. Following Denis Genequand,9 Gatier \nrejects the notion of a Jafnid architectural \nlandscape as has been articulated by \nShah\u00eed and others. Gatier, in particular, \nseconds Genequand\u2019s argument that Qa\u1e63r \nal-\u1e24ayr al-Gharb\u012b was not a \u201cGhass\u0101nid \nconstruction,\u201d but, more likely, a Roman \npostal site prior to the construction of the \nmonastery.", "start_char_idx": 13106, "end_char_idx": 16475, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aeba47df-28fd-48ae-a0e7-5b4a6ba210ac": {"__data__": {"id_": "aeba47df-28fd-48ae-a0e7-5b4a6ba210ac", "embedding": null, "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7026", "node_type": "4", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "dab51254a34b18097494aadf68e6a4e3fb1f7f0475c3c0bf785b933db15599ae", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "df0c10c6-d408-45d3-b3b4-286094186fde", "node_type": "1", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "f294c564c0fc146b085f4c86740a12bf064cb5bfce46a20521a6960ebdf94f0c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "97b68de9-37fe-4224-8658-f6c04e7f2d65", "node_type": "1", "metadata": {}, "hash": "96b1c04ec6037d6d4db80f94bb8d1682c73f73e4fb04e180989b58b4c8c11ebd", "class_name": "RelatedNodeInfo"}}, "text": "The Greek inscription bears \nwitness to the acclamation of Arethas/\nal-\u1e24\u0101rith by the monastery authorities \nupon his arrival (198).\n\nGatier also challenges Robert Hoyland\u2019s \ninterpretation that the dating under \nal-\u1e24\u0101rith\u2019s phylarchate testifies to Jafnid \ncontrol over the countryside (199). Gatier \ncontends, instead, that the mention of the \nphylarch is not a sign of his independence \nbut rather of his integration into the \nadministrative and military imperial \nsystem (201). Al-\u1e24\u0101rith\u2019s involvement in \nthe construction of the monastery can be \nbetter understood in light of the \u201cmilitary \nimportance\u201d of the region and the need \nto control roads and itineraries (200-\n201). The other inscriptions discussed by \nGatier point to Jafnid patronage and the \nevolving titles of Jafnid princes prior to \nand during their phylarchate. Their title \n \n\n9.  Denis Genequand, \u201cSome Thoughts on Qasr \nal-Hayr al-Gharbi, its Dam, its Monastery and the \nGhassanids,\u201d Levant 36 (2006): 63-84.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n178  \u2022  antoine BoRRut\n\nas king is, however, not reflected in Greek \ninscriptions (217).\n\nG r e g  F i s h e r \u2019 s  c h a p t e r  r e v i s i t s  t h e \neclipse of the Jafnids (\u201cEmperors, politics, \nand the plague: Rome and the Jafnids, \n570-585,\u201d 223-37). He suggests that their \ninability to \u201coperate effectively in the top \nechelon of Roman politics, as well as their \nparticipation in the unstable ecclesiastical \ndisputes of the sixth century\u201d (223), were \nthe main factors behind their demise. \nMore specifically, al-Nu\u02bfm\u0101n\u2019s revolt \np r e c i p i t a t e d  t h e  e x i l e  o f  h i s  f a t h e r , \nal-Mundhir. The latter was released in 602, \nafter which father and son seem to have \nvanished from the scene (225).\n\nThe Jafnids never managed to gain \ninfluence at the highest levels of imperial \nadministration. \u201cThis left them critically \nexposed when events turned against them \n\u2013 al-Mundhir could not, when it counted, \ncompete with the imperial networks \nof favour and patronage in the capital\u201d \n(227). The degradation of Chalcedonian \nand Miaphysite relations also negatively \naffected the family, which proved unable \nto adjust to the \u201crapidly evolving political \nrealities of the late sixth century\u201d (228). \nFisher also briefly considers the possible \neconomic impact of the plague on the \nstanding of the Jafnids (229). He then \nturns to comparative approaches, briefly \nconsidering examples such as the Na\u1e63rids, \nthe Ruwala bedouins in Ottoman-era \nJordan, or the Sardar in modern Iran \n(231-33). These last two points offer useful \nelements of discussion but prove largely \ninconclusive. They simply suggest \u201cthat \nthe experience of the Jafnids was by no \nmeans unique\u201d (233).\n\nM i c h a e l a  K o n r a d  o ff e r s  a n \narchaeological re-evaluation of the most \nfamous Jafnid monument, the so-called \n\nP r a e t o r i u m  o f  R \u016b \u1e63 a f a  ( \u201c L a  f r o n t i \u00e8 r e \nromaine au vie si\u00e8cle et le b\u00e2timent dit \n\u201c P r a e t o r i u m  d \u2019 a l - M u n d h i r \u201d  \u00e0  R u \u1e63 \u0101 f a \n\u2013 Sergiopolis,\u201d 239-57).", "start_char_idx": 16476, "end_char_idx": 19522, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "97b68de9-37fe-4224-8658-f6c04e7f2d65": {"__data__": {"id_": "97b68de9-37fe-4224-8658-f6c04e7f2d65", "embedding": null, "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7026", "node_type": "4", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "dab51254a34b18097494aadf68e6a4e3fb1f7f0475c3c0bf785b933db15599ae", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aeba47df-28fd-48ae-a0e7-5b4a6ba210ac", "node_type": "1", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "7a6bd77c65f2476d9979875161c75a08aebacc894b3a1fc16e0acb373e365c10", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c4c8212b-2272-4880-8812-84448c3f2f57", "node_type": "1", "metadata": {}, "hash": "29ac0517893b5f6afe111659cac98e9174edd0ad637a902f03e51fc9a5f8acc0", "class_name": "RelatedNodeInfo"}}, "text": "The building \nh a s  g e n e r a t e d  f a m o u s l y  c o m p e t i n g \ninterpretations: Jean Sauvaget construed \nit as a praetorium and audience hall where \nthe Jafnids interacted with local tribes, \na view rejected by Gunnar Brands, who \nunderstood it to be a church. Elizabeth Key \nFowden later sought to reconcile the two \ntheories.\n\nIn her new assessment of the edifice, \nKonrad sees no obvious link between the \nbuilding and the adjoining cemetery, thus \nundermining Brands\u2019 conclusions (243). \nKonrad instead understands the site as \nhaving had military and political strategic \nsignificance. Ru\u1e63\u0101fa was arguably the seat \nof Jafnid power for the northern Syrian \nlimes (244), and the building bears witness \nto an \u201carchitectural language\u201d that became \ncommon among the Arabs in the sixth \ncentury. It is likely that al-Mundhir used \nit to affirm his status vis-\u00e0-vis Byzantium \n(248). Konrad argues that the iconography \ninside the building was not necessarily \nthat of a Christian church (250-1). She \nconcludes that the evidence contradicts \nBrands\u2019 interpretation \u2013 that the structure \nwas a church \u2013 and thus holds to Sauvaget\u2019s \ninterpretation (251). Her main argument is \nthat the edifice is remarkably consistent \nwith other principia (251): it requires to \nbe set firmly in a broader Late Antique \ncontext.\n\nH a n i  H a y a j n e h  a n d  M o h a m m a d  I . \nAbabneh offer a brief discussion of a \n\u1e62afaitic inscription found in 1999 at the \nSyrian-Jordanian border (\u201cThe \u2018God of \nthe \u0120s1n\u2019 in an ancient North Arabian \ni n s c r i p t i o n  f r o m  t h e  \u1e24 a r r a  r e g i o n  \u2013 \nn o r t h e a s t e r n  J o r d a n , \u201d  2 5 9 - 7 6 ) .  T h e \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Denis Genequand and Christian J. Robin\u2019s Les Jafnides  \u2022  179\n\ninscription is remarkable because it lists \na \u201cunique and extraordinary collection \nof divine names\u201d (270), and specifically \nmentions \u0120s1n. The identification of \u0120s1n \nwith Ghass\u0101n remains conjectural but is \nregarded as the most likely option (267, \n269). \n\nThe final paper is by Michael Lecker \n(\u201cWere the Ghass\u0101nids and the Byzantines \nbehind Mu\u1e25ammad\u2019s hijra?\u201d, 277-93). It \nexplores an intriguing hypothesis that \nlinks Heraclius\u2019 campaign (April 622), \nthe \u02bfAqaba meeting between Mu\u1e25ammad \nand the An\u1e63\u0101r (composed of Khazraj and \nAws, June 622), and the subsequent hijra \n(September 622) (277). To demonstrate \nthese connections, Lecker considers the \nlong-term interest of the Khazraj in the \n\u201cwater resources of the Jews in Upper \nMedina,\u201d which they attempted but failed \nto capture around 617 at the battle of \nBu\u02bf\u0101th (278). Lecker assumes that the \nKhazraj had a \u201cdominant role\u201d in the \n\u02bfAqaba meeting (279) precisely because \nthey were seeking support for the effort \nto seize those same lands. Lecker then \nturns to the links between the Khazraj \nand Ghass\u0101nids; he concludes that \u201cthe \ncommunication channels between the \nKhazraj and Ghass\u0101n were open, and hence \nthe assumption that the latter played a role \nin the \u02bfAqaba meeting is not far-fetched\u201d \n(287).\n\nThe Ghass\u0101n are also attested in the \nu m m a  a g r e e m e n t  ( i . e .", "start_char_idx": 19523, "end_char_idx": 22645, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c4c8212b-2272-4880-8812-84448c3f2f57": {"__data__": {"id_": "c4c8212b-2272-4880-8812-84448c3f2f57", "embedding": null, "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7026", "node_type": "4", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "dab51254a34b18097494aadf68e6a4e3fb1f7f0475c3c0bf785b933db15599ae", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "97b68de9-37fe-4224-8658-f6c04e7f2d65", "node_type": "1", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "13bec4e5b6bcec35cb5a348d9c597bcb76e5a7296ad69cfe99c57e4c09d3d341", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "450bdd49-9c22-4450-a418-239337e65d2f", "node_type": "1", "metadata": {}, "hash": "cbcf485f7eae8bb55129e80591d90aaf59c66c75a8047e5d90f6cb8c0ddeae80", "class_name": "RelatedNodeInfo"}}, "text": "e . ,  t h e  s o - c a l l e d \nConstitution of Medina, ca. 623 CE): after \nlisting Khazraj (\u00a728-32) and Aws (\u00a733), \nthe list continues with the Ban\u016b Tha\u02bflaba \n(\u00a7 34), the Jafna (\u00a7 35), and the Ban\u016b \nal-Shu\u1e6dayba (\u00a7 36). The three last groups \nwere Ghass\u0101nids (or their clients). Lecker \nthus concludes that \u201cthe participation \nof three Ghass\u0101nid groups in the umma \n\nagreement suggests that, shortly after \nhis arrival at Medina, Mu\u1e25ammad was \nbacked by the Ghass\u0101nids alongside their \nByzantine overlords\u201d (289). The argument, \nhowever fascinating, largely ignores the \ndemise of the Ghass\u0101nids several decades \nearlier. It also undermines Jafnid agency \nat a time when their loyalty to Byzantium \nwas far from obvious.\n\nLecker situates his hypothesis in a \nbroader context, namely the Byzantine \neffort to replace the Jews of Medina, \n\u201clongtime allies of the Sassanians, with \na political entity friendly to Byzantium\u201d \n(289). And thus the long-term goal of \nthe Khazraj to seize Yathr\u012bb/Medina was \nachieved by Mu\u1e25ammad (290). Lecker is \nperfectly right to note \u201cthat Heraclius\u2019 \nfortune in his war against the Sasanians \ns i n c e  6 2 2  c o i n c i d e d  w i t h  t h o s e  o f \nMu\u1e25ammad in his takeover of Medina and \nlarge parts of Arabia\u201d (p. 290, n. 66). Again, \nthe hypothesis is compelling. It will need \nmuch more research, however, to be fully \nconvincing.\n\nE d i t e d  v o l u m e s  a r e  i n e v i t a b l y \nuneven. Despite the insistence on the \nfact that \u201cJafnid\u201d should be preferred \nto \u201cGhass\u0101nid,\u201d the usage proves quite \ninconsistent throughout the volume. \nThe internal structure of the book itself \nwould have been arguably clearer if the \ncontributions had been arranged by their \nrespective source material (e.g., epigraphy, \nliterary sources, etc.). Some repetitions \nbetween various chapters could have been \navoided with more internal references. \nIn addition, contradictory arguments \nc o n t a i n e d  i n  s e v e r a l  o f  t h e  p a p e r s \nmight have been at least partly resolved \nb y  g r e a t e r  e n g a g e m e n t  b e t w e e n  t h e \ncontributors. The occasional typographical \nerror appears (see especially some of the \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n180  \u2022  antoine BoRRut\n\nblock quotes in Robin\u2019s article where spaces \nbetween words are almost nonexistent, \ne.g. p. 97). And the absence of an index \nis unfortunate, given the rich content of \nthe volume, the epigraphic material in \n\nparticular. These few caveats should not \nobscure the fact that this book will mark \nan important milestone in the study of the \nJafnid dynasty and the pre-Islamic Arabs \nmore broadly.", "start_char_idx": 22642, "end_char_idx": 25271, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "450bdd49-9c22-4450-a418-239337e65d2f": {"__data__": {"id_": "450bdd49-9c22-4450-a418-239337e65d2f", "embedding": null, "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7027", "node_type": "4", "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "hash": "f9314d270e5a5c1e50a02c4f69cb1f6e6efbfe4c0cdeae3240114066b689ce6b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c4c8212b-2272-4880-8812-84448c3f2f57", "node_type": "1", "metadata": {"identifier": "alusur-7026", "author": "Borrut, Antoine", "title": "Denis Genequand and Christian Julien Robin (eds.), Les Jafnides: des rois arabes au service de Byzance ", "date": "2016-11-15", "file": "alusur-7026.pdf"}, "hash": "502bbe3d8ebc759d68d4e1fb86b72766feaa1d1b952453bffb6d63c900f294f0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0b7914bd-f644-4f21-9dbd-e429fc3b2e10", "node_type": "1", "metadata": {}, "hash": "298e347db5a6697f16eda2d01fe2732cd15b8778f1d1e6c51368c7ec7161510e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 181-186\n\nBook Review\n\nWhen the phrase \u201clate antiquity\u201d a p p e a r s  t o d a y  i n  s c h o l a r l y publications on early Islam, it \nconnotes a quest for continuity across time. \nThat is, we expect that when authors use \nthis phrase, they seek elements of conti-\nnuity between the early Islamic world and \nthe world that preceded it in the Near East. \nUntil recently, however, and somewhat \nparadoxically, Arabia (geographically \nspeaking, in the broadest sense) has often \nappeared outside this model. Arabia \nexisted, of course, throughout the late \nantique period (however defined), but \naccording to this view, its destiny and \nhistorical meaning were, first of all, for \nit to be remote from its imperial, bureau-\ncratized, urbanized, and monotheistic \nneighbors; and second, for it to bring \ndiscontinuity and even rupture to Near \nEastern history, precisely through the \nrise and spread of Islam. As a result, histo-\nrians who have advocated for continuity \nbetween late antiquity and early Islam \nhave often presented this as proceeding \n\nmore or less independently of the coming \nof the Arabs and Islam. According to this \napproach, in other words, things mostly \nwent on as before, despite the arrival of \na new religion, language, and political \nsystem.\n\nThe book under review here, which \nfeatures late antiquity in both its title \nand its content, provides occasion for \nreflecting on these matters. Its subject \nmatter is at once familiar and strange. It is \nwell known that the city of al-\u1e24\u012bra had an \nimportant place in the history of the Arabs \nbefore Islam, even though it was situated \noutside Arabia proper (at least in modern \nterms), not far from the Sasanian capital \nof Ctesiphon in Iraq. However, modern \nguides to al-\u1e24\u012bra have not been plentiful. \nBeginning with Gustav Rothstein\u2019s detailed \nDie Dynastie der La\u1e2bmiden in al-\u1e24\u012bra, now \nwell over a century old, these have tended \nto focus on the Lakhmid dynasty and its \nrole in international politics and warfare. \nMeanwhile, the Lakhmid court and its \npatronage loom large in the early history \n\nIsabel Toral-Niehoff, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im \nsp\u00e4tantiken Kontext, Islamic History and Civilization: Studies and \nTexts, ol. 104 (Leiden and Boston: Brill, 2014), xvii + 248 pages,  \nappendix, indices, maps. ISBN: 9789004229266, Price: $133 (Cloth).\n\nMichael Bonner\n\nDepartment of Near Eastern Studies, \nThe University of Michigan\n\n(mbonner@umich.edu)\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n182  \u2022  Michael BonneR\n\nof Arabic literature, especially poetry, but \nthe connection between this court on the \none hand, and the just-mentioned political \nand military role of the Lakhmids on the \nother hand, is historiographically tenuous. \nMoreover, when al-\u1e24\u012bra and its inhabitants \nappear in eastern Christian literature, \nthey present an entirely different set of \nconcerns, heroes, and villains. As Isabel \nToral-Niehoff points out (p. 27), we can \neasily get the (erroneous) impression of \ndealing not with one city but several: in \nArabic, a nurturing ground for poets and a \nstage for Arab kings; in Greek (and perhaps \nPersian), a source of allied troops for the \nimperial wars; and in Syriac and Christian \nArabic, a breeding-place for bishops and \nsaints engaged in theological controversies \nand in the conversion of the Arab nomads \nof the steppe land. \n\nThis book proposes to put these pieces \ntogether in a unified picture.", "start_char_idx": 43, "end_char_idx": 3493, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0b7914bd-f644-4f21-9dbd-e429fc3b2e10": {"__data__": {"id_": "0b7914bd-f644-4f21-9dbd-e429fc3b2e10", "embedding": null, "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7027", "node_type": "4", "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "hash": "f9314d270e5a5c1e50a02c4f69cb1f6e6efbfe4c0cdeae3240114066b689ce6b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "450bdd49-9c22-4450-a418-239337e65d2f", "node_type": "1", "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "hash": "ed3b230118f3ed0cf169bf36a8f2a4d1df9d09d0b64806269cd477d239ef3971", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a32de95b-1c0b-4107-8e58-be658ba8b4e7", "node_type": "1", "metadata": {}, "hash": "a971a152632da9864bc73ed572ca0a3713b0fe3f04e8a37b9f33d31eca79156c", "class_name": "RelatedNodeInfo"}}, "text": "This book proposes to put these pieces \ntogether in a unified picture. This involves \na focus on the city itself (or as often, \n\u201cthe oasis\u201d); if the book foregrounds any \nparticular group, this is the Christian Arab \nurbanites known as the \u02bfib\u0101d, rather than \nthe Lakhmid (or Na\u1e63rid) ruling house. \nThe book also features late antiquity, and \nnot as a matter of mere lip service. After \nall, al-\u1e24\u012bra was founded in or around the \nthird century CE, and fell into eclipse after \nits conquest by the Arab Muslims in the \nseventh. The Christian sources relating \nto it are unmistakably products of late \nantiquity. But then, if we want to integrate \nthe Islamic Arabic sources into this picture, \nwe need to view them in a similar, or at \nleast comparative light. \n\nIsabel Toral-Niehoff has not achieved\u2014\nand does not claim to have achieved\u2014a \ncompletely unified picture of al-\u1e24\u012bra, but \nshe has come as close to this goal as seems \nimaginable. Since the relevant source \n\nmaterial is so vast, she restricts herself to \noutlines of certain issues and events, while \nentering more fully into others. The mode \nof presentation is thematic, rather than \nsequential and chronological. This means \nthat readers who want, say, a full, detailed \naccount of the Lakhmid princes, will find \nthat, while this book has much to say on \nthe topic, they may still want to consult \nRothstein and more recent contributions \n(cited in the book\u2019s bibliography).\n\nThe book\u2019s chapters indicate its main \nthematic divisions as follows. The first \nchapter, on \u201cHistorical Background,\u201d \ndeals with dynastic, urban, and tribal \nh i s t o r y ,  a n d  w i t h  h i s t o r i o g r a p h i c a l \ni s s u e s  p r e s e n t e d  b y  t h e  M u s l i m  a n d \nChristian sources. It also considers the \n(unfortunately meager) archaeological and \ninscriptional evidence. The next chapter, \non \u201cThe Natural Environment,\u201d provides \na somewhat surprising view of al-\u1e24\u012bra, \nset in a pleasant upland location at some \nremove from the Euphrates, and founded \nat a time when technological advances \nhad just made settlement of this area \npossible. Indeed, al-\u1e24\u012bra\u2019s climate was mild \nenough to permit the production of wine, \nprovoking later disapproval among some \nof the area\u2019s inhabitants in the Islamic \nera, and bringing delight to pleasure-\nseeking tourists. The city was truly \u201cArab\u201d \nin the sense that like Yathrib/Medina, it \nconsisted of separate settlements, partly \nrural in character and linked together \nwithout external fortifications.\n\nT h e n  c o m e s  a  c h a p t e r  o n  t h e \ncommunity\u2019s origins, including its relation \nto Palmyra and its trade, the Zenobia \nlegend, and the possibility that al-\u1e24\u012bra \nmay have played host to Manichaeans \nseeking refuge from Sasanid repression. \n(The author wonders if this could have \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nIsabel Toral-Niehoff\u2019s Al-\u1e24\u012bra  \u2022  183\n\nc o n t r i b u t e d  t o  t h e  l a t e r  t r i u m p h  o f \nChristianity at al-\u1e24\u012bra, but this can only \nbe speculation.) A treatment of \u201cAl-\u1e24\u012bra \nand the Sasanians\u201d follows, again not in \nchronological order, but with a focus on \npolitical and cultural relations. Then we \nhave a discussion of \u201cThe City,\u201d including \nthe structure of its settlement and royal \npalaces.", "start_char_idx": 3423, "end_char_idx": 6678, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a32de95b-1c0b-4107-8e58-be658ba8b4e7": {"__data__": {"id_": "a32de95b-1c0b-4107-8e58-be658ba8b4e7", "embedding": null, "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7027", "node_type": "4", "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "hash": "f9314d270e5a5c1e50a02c4f69cb1f6e6efbfe4c0cdeae3240114066b689ce6b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0b7914bd-f644-4f21-9dbd-e429fc3b2e10", "node_type": "1", "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "hash": "7570f4cfc91f5b7141835fff4cbc9644215b7ef283c4608dd489920c9a999877", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b3d74fa1-a0bf-41be-b193-f0322de4d8ec", "node_type": "1", "metadata": {}, "hash": "77aad70ae10afcdb6e5719271cb841b3efc6c0c56cca1670616a58446b3a1fb7", "class_name": "RelatedNodeInfo"}}, "text": "A subsequent chapter discusses \n\u201cThe Population,\u201d divided ethnically \namong Arabs, Aramaeans, and Persians, \nalthough the latter are so rare in al-\u1e24\u012bra \u2013 \napart from the ongoing presence of a unit \nof heavy cavalry \u2013 that we may wonder why \nthey are included here at all. The Aramaean \nelement is overwhelmingly Christian, \nrural, and of low social status. Meanwhile, \nthe Aramaic language is entirely familiar to \nthe Arabic-speaking urban elite (the \u02bfib\u0101d), \nthough the written form of Aramaic most \nin use was Edessene, or Western Syriac. \nThese \u02bfib\u0101d are, as already mentioned, this \nbook\u2019s main protagonists. They were the \nones who participated fully both in Arab \nlife and culture and in the sophisticated \nurban life of late antiquity, for well over \ntwo centuries. \n\nT o r a l - N i e h o ff  f o l l o w s  w i t h  a \ndiscussion of al-\u1e24\u012bra\u2019s languages and the \nrelations among them (die sprachlichen \nVerh\u00e4ltnisse). As just mentioned, she \nargues for an urban environment that in \nthe case of the elite, is bilingual or even \ntrilingual, as some of the \u2018ib\u0101d learned \nPersian during their education and travels. \nTheir position as a \u201cminority in the middle\u201d \nenhanced their elite status, or even made \nit possible. The author cites Knauf\u2019s \nargument that this kind of \u201cfunctional \nmultilinguism\u201d was characteristic of the \nNear East in late antiquity.1 The idea \n\n1.  Ernst Axel Knauf, \u201cArabo-Aramaic and \n\ndeserves further consideration, as does also \nthe question of continuity afterward under \nIslam.2 \u201cSubaltern\u201d elements, meanwhile, \nare relegated to monolingualism: Aramaic \nfor the rural peasantry, Arabic for the Arab \n\u201callies\u201d (a\u1e25l\u0101f) recently arrived from the \nsteppes.\n\nA subsequent chapter takes up \u201cThe \nKing and the Tribes.\u201d Like the royal house \nof Kinda, the Lakhmids were a dynasty \nand not a tribe, and their skill at tribal \npolitics helps to explain their remarkable \nlongevity. The author delves into their \nrelations with Tam\u012bm, Taghlib b. W\u0101\u02beil, and \nBakr b.W\u0101\u02beil. In the chapter entitled \u201cThe \nKing and his Court,\u201d we see the fascination \nthat Lakhmid cultural production exerted \nover poets, prose writers, and audiences \nof the Umayyad and \u2018Abb\u0101sid eras. Several \ninteresting questions arise, for which \nfull answers cannot be provided. For \ninstance, did the corpus of pre-Islamic \npoetry really have its origins in the desert, \nwhere poets recited their compositions for \nthe clan gathered around the campfire? \nOr should we view it, following Thomas \nBauer, as a product of the \u201cthree courts\u201d \n(Kinda, Ghass\u0101nids, Lakhmids, p. 86), at \nleast as much as of the \u201ccampfire\u201d; or \nsimilarly, following James Montgomery, \nas more \u201cbeduinizing\u201d than \u201cbeduin\u201d?3 \n\n\u02bfArabiyya: From Ancient Arabic to Early Standard \nArabic, 200 CE-600 CE,\u201d in A. Neuwirth et al., \neds., The Qur\u2019\u0101n in Context. Historical and \nLiterary Investigations into the Qur\u2019\u0101nic Milieu \n(Leiden: Brill, 2010), 197-254, esp. 229-32 (on the \nNabataeans) and 242-45 (the Ghass\u0101nids).\n\n2.  One implication of Knauf\u2019s work is that the \ndiglossia (or as he thinks, triglossia) of Arabic could \nbe an inheritance from late antiquity at least as \nmuch as from the Arabian j\u0101hiliyya. \n\n3.  Thomas Bauer, \u201cDie schriftliche Sprache \nim Arabischen,\u201d in Schrift und Schriftlichkeit, ed. \nH. G\u00fcnther and O. Ludwig (Berlin and New York:", "start_char_idx": 6679, "end_char_idx": 10002, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b3d74fa1-a0bf-41be-b193-f0322de4d8ec": {"__data__": {"id_": "b3d74fa1-a0bf-41be-b193-f0322de4d8ec", "embedding": null, "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7027", "node_type": "4", "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "hash": "f9314d270e5a5c1e50a02c4f69cb1f6e6efbfe4c0cdeae3240114066b689ce6b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a32de95b-1c0b-4107-8e58-be658ba8b4e7", "node_type": "1", "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "hash": "b801c8638eb6a86e6bc8eb4bd773c708dab718c5c4bd2ea412537630959406e8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2b9db31d-8387-407c-afaa-bf4cadf5d92c", "node_type": "1", "metadata": {}, "hash": "67f92dcad4ebb8e4d4cfc113a36c560d3abae7b38db68b549d3d59dcf7c7bb19", "class_name": "RelatedNodeInfo"}}, "text": "H. G\u00fcnther and O. Ludwig (Berlin and New York: \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n184  \u2022  Michael BonneR\n\nThe chapter concludes by asking whether \na truly Christian Arabic poetry existed in \nal-\u1e24\u012bra; the answer to this question is no, \nnot by any strict definition of the term. \nHowever, we have an exception in \u02bfAd\u012b b. \nZayd, maker and baptizer of kings, able \nadministrator, virtuoso polyglot, hapless \nvictim of intrigue, and Arabic poet. (Why \nwe should admit \u02bfAd\u012b and no one else into \nthis category is still not entirely clear.) \n\nT h e  l o n g e s t  c h a p t e r  d e a l s  w i t h \n\u201cChristianity in al-\u1e24\u012bra.\u201d It describes \nthe arrival of Christianity; relations and \ncontacts with members of other faiths; the \nactivities of ascetics and missionaries; and \nthe life of the \u1e24\u012bran saint, John the Arab \n(Yo\u1e25anan \u1e6cay\u0101ya). The author relates, \nin chronological order, the relations of \nal-\u1e24\u012bra\u2019s princes with the Christians and \ntheir institutions. These relations were \nhardly typical of the time, since the \nLakhmids remained outside the faith nearly \nuntil the end. The conversion of al-Nu\u2018m\u0101n \nIII b. al-Mundhir took place (largely \nthrough the machinations of \u2018Ad\u012b b. Zayd), \naround a decade before his dethronement \nand the final destruction of the Lakhmid \nstate. Nonetheless, from the fifth century \nonward al-\u1e24\u012bra figured as a Christian city, \nadhering to the \u201cPersian\u201d or \u201cNestorian\u201d \nchurch. At the same time, it maintained \ncontacts with Syria/Palestine, so that its \nmonastic architecture came to bear traces \nof that world, while the conversion of the \nnomadic Arabs of al-\u1e24\u012bra\u2019s surrounding \nsteppes tended toward Monophysite/\nMiaphysite Christianity, rather than the \n\nDe Gruyter, 1996), 1483-91; James Montgomery, \n\u201cThe Empty \u1e24ij\u0101z,\u201d in Arabic Theology, Arabic \nPhilosophy...in Celebration of Richard M. Frank, ed. \nJ. Montgomery (Leuven and Paris: Peeters, 2006), \n37-97.\n\nNestorianism of al-\u1e24\u012bra itself. The book \nconcludes with a summary and conclusion. \n\nSo many themes and topics come up in \nthis book\u2014more than I have managed to \nlist\u2014that I can only comment on a few of \nthem. The treatment of historiographical \nissues, though brief, holds considerable \ninterest. One point strikes me especially, \nnamely (p. 10) the fact that we still lack a \nfull, systematic treatment of the Islamic \nArabic sources for pre-Islamic Arabia, with \nregard to their literary forms and genres, \ntheir historicity, and the process whereby \nthese narrative materials assumed written \nor literary form (Literarizit\u00e4t). I would \nadd that Werner Caskel was probably the \nArabist who went farthest in this direction \nduring the past century. Since Caskel\u2019s \ndeath in 1970, however, a tremendous \namount of work has been done on the \nsources for early Islam, including Arabia, \nespecially regarding the genres of s\u012bra/\nmagh\u0101zi (life and campaigns of Muhammad \nand the earliest community) and of akhb\u0101r \n(historical narratives) on the era of the \ngreat conquests and the early Caliphate. \nAnd here, even though the contemporary \nprofession has not arrived at consensus \n(and probably never will), we can still \nbenefit from strong opposing arguments, \neach drawing on painstaking research. \nFor pre-Islamic Arabia, however, we have \nnothing of the kind.", "start_char_idx": 9956, "end_char_idx": 13213, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2b9db31d-8387-407c-afaa-bf4cadf5d92c": {"__data__": {"id_": "2b9db31d-8387-407c-afaa-bf4cadf5d92c", "embedding": null, "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7027", "node_type": "4", "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "hash": "f9314d270e5a5c1e50a02c4f69cb1f6e6efbfe4c0cdeae3240114066b689ce6b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b3d74fa1-a0bf-41be-b193-f0322de4d8ec", "node_type": "1", "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "hash": "8af0943fea7f4b6dbdb2dcc3c4ae3759ac1dc95596fc5c19d60dbd913fff5f62", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c7474aa2-fd70-4753-a954-73d487246adf", "node_type": "1", "metadata": {}, "hash": "6b56b439f860635d2d9a1bf972b4bf5a252946cdc00b22500333635e08a0fee2", "class_name": "RelatedNodeInfo"}}, "text": "For pre-Islamic Arabia, however, we have \nnothing of the kind. From a literary and \nrhetorical point of view, should we think of \nj\u0101hiliyya as a \u201cprimary theme\u201d all by itself, \nalong the lines of Albrecht Noth\u2019s thematic \ntriad of ridda, fut\u016b\u1e25, and fitna? Or should \nwe break these narrative materials down \ninto genres or sub-genres such as ayy\u0101m \nal-\u02bfArab (\u201cbattle-days of the Arabs\u201d); \nasw\u0101q al-\u02bfArab (\u201cmarkets and commerce \nof the Arabs\u201d); monographic treatments \nof tribes (Kit\u0101b Tam\u012bm, etc.) and of royal \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nIsabel Toral-Niehoff\u2019s Al-\u1e24\u012bra  \u2022  185\n\ndynasties (Kinda, Lakhmids, etc.); and so \non? Why did so accomplished and prolific \na scholar as Ibn al-Kalb\u012b devote himself to \nthis material, and why do we have so much \nof it? Answers to this latter question are \navailable,4 but it remains a difficult area \nfor historians.\n\nCommerce, trade, and the economy \nwrit large constitute another area of \ninterest. The Arabic historical sources do \nnot dwell on agriculture in al-\u1e24\u012bra, but \nthen, they have little interest in peasants \nand agriculture overall (p. 39f.). Of course \nagriculture must have been important for \nal-\u1e24\u012bra, considering its favorable location, \nrich soil, relatively large population, and \nso on.\n\nAnd what about trade? Al-\u1e24ira\u2019s early \nhistory involved both commerce and \nrivalry with Palmyra (p. 51). Coming \ncloser to the Islamic era, its location must \nhave made it a (or the) primary point for \ncommunication between eastern Arabia \nand Sasanid Iraq. Accordingly, modern \nhistorians often refer to al-\u1e24\u012bra as one of the \ntwo most important players (together with \nMecca) in sixth-century peninsular trade, \nas it constituted the point of departure \nfor Sasanid commerce with Yam\u0101ma, the \n\u1e24ij\u0101z, Yemen, and so on (p. 52). But given \nthe lack of archaeological evidence, how \ndo we actually know this? The literary \nsources relate a late sixth-century episode \ninvolving a caravan (la\u1e6d\u012bma) intended for \ncommerce in South Arabian aromatics, \ndispatched by the Lakhmid ruler once \neach year. This episode recurs constantly \nin modern treatments of Arabian trade, \nincluding the one under discussion here \n\n4.  As in Nina Drory, \u201cThe Abbasid Construction \nof the J\u0101hiliyya: Cultural Authority in the Making,\u201d \nStudia Islamica 83 (1996): 33-49. \n\n(p. 52). But, in fact, it appears only once in \nthe narratives transmitted by Ibn al-Kalb\u012b, \nbriefly describing the caravan\u2019s arrival at \nthe annual fair of \u2018Uk\u0101\u1e93.5 Apart from this \none episode, our sources have little to tell \nus about al-\u1e24\u012bra\u2019s place in sixth-century \nArabian commerce as a whole.\n\nElsewhere, seeking to demonstrate \nthe existence of commercial ties between \n\u1e24\u012bra and Yam\u0101ma, Toral-Niehoff refers \nto the well-attested fact that Christianity \nwas present, or even dominant, in eastern \nArabia from the fifth century onward. \nThis point, which goes against the picture \nof an \u201cidolatrous\u201d Arabia on the eve of \nIslam, is worth emphasizing, but it hardly \nconstitutes concrete proof of commercial \nrelations between these two places (as \nToral-Niehoff basically agrees, pp. 92-99). \nThe author also includes al-\u1e24\u012bra (at p. 53) \nwithin the annual sequence of \u201cmarkets of \nthe Arabs,\u201d reported by Ibn al-Kalb\u012b and \nothers, which included sites throughout \nthe entire peninsula.", "start_char_idx": 13151, "end_char_idx": 16446, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c7474aa2-fd70-4753-a954-73d487246adf": {"__data__": {"id_": "c7474aa2-fd70-4753-a954-73d487246adf", "embedding": null, "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7027", "node_type": "4", "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "hash": "f9314d270e5a5c1e50a02c4f69cb1f6e6efbfe4c0cdeae3240114066b689ce6b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2b9db31d-8387-407c-afaa-bf4cadf5d92c", "node_type": "1", "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "hash": "e962adfda2eed09bc3a14cd55d6b5b37992738372fc5400297db12bcad989f34", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d7df256c-ed65-490e-8bd6-622cd37723ab", "node_type": "1", "metadata": {}, "hash": "834b3e7bc54eb37ef6ca8d9b7d51b8b93b1c58bb22e559f8f6a74adbac9c17d8", "class_name": "RelatedNodeInfo"}}, "text": "In fact, however, \nthis narrative tradition does not include \nal-\u1e24\u012bra, just as it does not include several \nother obvious candidates including Yathrib \nand Mecca.6 So in the end, \u201c\u1e24\u012bran trade\u201d \nremains, historiographically speaking, \non thin ice. Again, there is no reason to \ndeny al-\u1e24\u012bra a major role in sixth-century \nArabian commerce. The problem is rather \nthat \u201c\u1e24\u012bran trade\u201d has become subsumed \n\n5.  Ab\u016b l-Faraj, Agh\u0101n\u012b (Cairo: D\u0101r al-Kutub \nal-Mi\u1e63riyya, 1927-), 19:75; Ibn \u1e24ab\u012bb, Mu\u1e25abbar \n(Hyderabad: D\u0101\u2019irat al-Ma\u2018\u0101rif al-\u2018Uthm\u0101niyya, \n1941), 195, and other sources, all referring back to \nthe same piece of information from Ibn al-Kalb\u012b. \n\n6.  M. Bonner, \u201cCommerce and Migration before \nIslam: A Brief History of a Long Literary Tradition,\u201d \nin Iranian Language and Culture, ed. B. Aghaei \nand M.R. Ghanoonparvar (Malibu and Costa Mesa: \nMazda, 2012), 65-89, esp. 71-75. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n186  \u2022  Michael BonneR\n\ninto \u201cMeccan trade,\u201d an argument which \nhas seen little progress in the nearly thirty \nyears since the appearance of Patricia \nCrone\u2019s book bearing that same title. \n\nThe author also assigns a central role \nto al-\u1e24\u012bra in the development of the \nArabic language and literary culture. \nAgain, the \u201cintermediary\u201d position of the \n\u02bfib\u0101d, together with the patronage of the \nLakhmid court, led to an early blossoming \nnot only of orally-transmitted poetry, but \nalso of written prose, perhaps even in \nal-\u1e24\u012bra\u2019s chancery, and even resulting in \nan official court historiography by the turn \nof the seventh century (pp. 14, 114-18, 123, \n234). This thesis rests on difficult evidence, \nbut deserves further consideration. If all \nthis is true, meanwhile, it would make \neminent sense for Arabic writing to have \nbeen invented first in al-\u1e24\u012bra, as used to be \ncommonly thought. Toral-Niehoff admits \nthat the consensus of recent decades \nfavors the Nabataeans as the originators \nof Arabic writing, but she rightly claims \n\nthat al-\u1e24\u012bra\u2019s literate elite must have had a \nkey role in the process nonetheless. It also \nappears now that the older view, in favor \nof al-\u1e24\u012bra, is gaining back some ground; \ncertainly the evidence collected here \nwould favor this view. \n\nThis book is written in a clear, accessible, \nacademic German style. Readers who lack \nsufficient German to read it should consult \nan article in English by the same author, \nbringing together several of the book\u2019s \narguments with a focus on its protagonists, \nthe \u02bfib\u0101d.7 The article appeared in a volume \nfeaturing the work of several important \nGerman-language scholars, here presented \nin English. English-speakers should be \ngrateful for this effort. At the same time, \nwe may hope that scholarly production \nin the German language, with its great \ntradition in our fields, will continue \nto prosper. This book, an illuminating, \nindeed eye-opening contribution to our \nknowledge, is an excellent case in point.\n\n7.  I. Toral-Niehoff, \u201cThe \u02bfib\u0101d in al-\u1e24\u012bra: An \nArab Christian Community in Late Antique Iraq,\u201d in \nThe Qur\u02be\u0101n in Context (see above, n. 1), 328-56.", "start_char_idx": 16447, "end_char_idx": 19512, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d7df256c-ed65-490e-8bd6-622cd37723ab": {"__data__": {"id_": "d7df256c-ed65-490e-8bd6-622cd37723ab", "embedding": null, "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7028", "node_type": "4", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "d5a2f1499f6c7a6acf26b8f44f029dd9e29036f58ae031ac771b074971073208", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c7474aa2-fd70-4753-a954-73d487246adf", "node_type": "1", "metadata": {"identifier": "alusur-7027", "author": "Bonner, Michael ", "title": "Isabel Toral-Niehof, Al-\u1e24\u012bra, Eine arabische Kulturmetropole im sp\u00e4tantiken Kontext", "date": "2016-11-15", "file": "alusur-7027.pdf"}, "hash": "116b6174933ca5de77d25aec96124eb1362b375dc278c8d9fdbc1e1c8812aefd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0d317388-98e0-4b08-871a-329cad04b5f1", "node_type": "1", "metadata": {}, "hash": "520f028da61628afacd67124e0b428a67ad6a2779ddd2a4a0a311b06e71741bd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 187-193\n\nBook Review\n\nIt\n1 is surprising that the book lauded \n\nhere as being on a par with Said\u2019s \nseminal work Orientalism is still rela-\n\ntively unknown within Islamic studies, \ndespite being published in 2011. Thomas \nBauer\u2019s Kultur der Ambiguit\u00e4t seems to \nbe one of those works that draws more \nattention and provokes more enthusiasm \nin the neighboring disciplines than in in its \nown field. So it still remains that this book, \nwhich has enjoyed great reception in the \nGerman media and has inspired several \ninterdisciplinary workshops,2 is still in \n\n1. Quoted in the publisher\u2019s English version \nof the book\u2019s homepage: http://www.suhrkamp.\nde/buecher/the_culture_of_ambiguity-thomas_\nbauer_71033.html?d_view=english (accessed \nSeptember 23, 2016).\n\n2.  E.g. the conference held in Erlangen in 2012: \nNeue Fundamentalismen \u2013 Ambiguit\u00e4t und die \nMacht der Eindeutigkeit (http://www.hsozkult.\nde/event/id/termine-19469) and the conference \norganized in Greifswald in 2013: Ambiguit\u00e4t im \nMittelalter. Formen zeitgen\u00f6ssischer Reflexion und \n\nneed of critical evaluation within the field, \nparticularly for a specialist readership \noutside Germany (an English translation is \nin the making3). I will first summarize by \nchapter this ambitious and comprehensive \nbook. I will then assess Bauer\u2019s argumenta-\ntion and analyze his underlying theoretical \nassumptions, as well as discuss the applica-\nbility of the concept he is introducing, i.e. \nthe notion of \u2018cultural ambiguity\u2019 (Kultur-\nelle Ambiguit\u00e4t). \n\nThe book is divided into ten chapters: \nt h e  fi r s t  t w o  a r e  i n t r o d u c t o r y  a n d \nm e t h o d o l o g i c a l ,  t h e  f o l l o w i n g  s e v e n \nchiefly thematic, covering a broad range \n\ninterdisziplin\u00e4rer Rezeption (http://www.hsozkult.\nde/conferencereport/id/tagungsberichte-4872; \nboth webpages accessed on September 23, 2016).\n\n3.  See the book\u2019s English homepage mentioned \nin note 1. The only extensive review in a scientific \njournal is still that of Irene Schneider (in German), \nDer Islam 88 (2012), 439-448. She focuses in \nparticular on his understanding of Islamic law and \nher assessment is rather critical.\n\nThomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte \ndes Islams (Berlin: Verlag der Weltreligionen, 2011), 463 pages. ISBN: \n9783458710332, Price: \u20ac34.\n\nIsabel Toral-Niehoff\n\nFree University of Berlin\n\n(itoral@zedat.fu-berlin.de)\n\n\u201cThis turns out to be one of the best books about Islam in ages and is set to become \na classic of cultural studies on par with Edward Said\u2019s Orientalism.\u201d\n\n                                                                        - Stefan Weidner, S\u00fcddeutsche Zeitung 1\n\nfile:///Users/Marie/Desktop/ \nfile:///Users/Marie/Desktop/ \nfile:///Users/Marie/Desktop/ \nfile:///Users/Marie/Desktop/", "start_char_idx": 45, "end_char_idx": 2868, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0d317388-98e0-4b08-871a-329cad04b5f1": {"__data__": {"id_": "0d317388-98e0-4b08-871a-329cad04b5f1", "embedding": null, "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7028", "node_type": "4", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "d5a2f1499f6c7a6acf26b8f44f029dd9e29036f58ae031ac771b074971073208", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d7df256c-ed65-490e-8bd6-622cd37723ab", "node_type": "1", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "a71f4eba5182968d0740746c1d88ebcb5e45618196d1a35b251eabc61791607f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f41bd5c5-152d-486e-8045-c4a8c6af2529", "node_type": "1", "metadata": {}, "hash": "93e3bc9b559a89631506dad72fcca40c7404d44fe2cb2acb63b607474de536fd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n188  \u2022  Isabel Toral-NIehoff\n\nof topics from the Qur\u02be\u0101n and Arabic \nliterature to sexuality discourses and \nphilosophy. The final chapter contains a \nconcluding discussion. Bauer formulates \nthe basic assumptions and purposes of the \nbook in the first chapter (15-25): \n\n1) There has been a radical shift in \nIslamic culture, from a broadly tolerant \nattitude towards \u2018cultural ambiguity\u2019 \nand plurality in pre-modern times to \nan increasing intolerance, as exem-\nplified today by fundamentalist Islam. \nThis change should be investigated.\n\n2) The phenomenon called \u2018cultural \nambiguity\u2019 is universal; however, \nthere are important differences in \nthe cultural attitude towards it. Some \ncultures are more prone to tolerate \nambiguity (they are \u2018ambiguity- \ntolerant\u2019), while others try to eradicate \nambiguity (they are \u2018ambiguity- \nintolerant\u2019). There is a need to inves-\ntigate cultures from this perspective. \n\n3) The book aims to establish a new \nnarrative of Islamic history (eine \nandere Geschichte des Islams), by \nfocusing on the aforementioned \nquestion on the basis of several \nkey-texts merging from the lesser \nknown post-formative period of \nIslam (in particular of the Ayy\u016bbid \nand Mamluk period in Egypt and \nSyria between 1180 and 1500). Bauer \nassumes that this period represents \nthat form of \u201cIslamic culture\u201d, which \ncame into contact with Western \nModernity in the nineteenth century \n(24), that makes it particularly \nrelevant to the topic. \n\nIn the second chapter (26-53), Bauer \nclarifies his understanding of the term \n\u2018 c u l t u r a l  a m b i g u i t y \u2019 ,  a n d  i n t r o d u c e s \nsuch terms as \u2018ambiguity tolerance\u2019, \n\u2018ambiguity anxiety\u2019, \u2018crisis of ambiguity\u2019 \nand \u2018domesticated ambiguity\u2019, all of which \nare essential to his argumentation. I will \nanalyze this core chapter below in my \ncritical assessment. \n\nThe third chapter (54-114) discusses \nthe traditional field of qira\u02be\u0101t (i.e. the \nvarious canonical readings of the Quranic \ntext) as a telling example for the capacity \no f  p o s t - f o r m a t i v e  I s l a m i c  c u l t u r e  t o \ncope with ambiguity. Therefore, Bauer \nsummarizes the thinking of Ibn al-Jazar\u012b \n(751-833/1350-1429) on qira\u02be\u0101t and shows \nhow this intellectual did not only accept \nthe polyvalence of the Quranic text, but \neven regarded it as a particular richness \nthat denotes God\u2019s presence therein. For \nal-Jazar\u012b, multiplicity is a divine grace \n(\u201cVielfalt als Gnade,\u201d 86-94). Bauer then \ncontrasts al-Jazar\u012b\u2019s theories with those \nof the Wahh\u0101b\u012b scholar, Ibn al-\u02bfUthaym\u012bn \n(d. 2001), who pleaded for a unique, \nunified reading of the Qur\u02be\u0101n. Bauer \nfurther discusses the ideas of the liberal \nlitterateur T\u0101h\u0101 \u1e24usayn (1889-1973) and \nthose the of the Islamist al-Mawd\u016bd\u012b \n(1903-1973). According to Bauer, all three \nmodern thinkers favored the idea of a \nunique, unambiguous reading of texts: in \nspite of their differing political ideas, they \nshared a common, modern and \u2018ambiguity-\nintolerant\u2019 attitude. As we will see, this will \nbe a central argument in Bauer\u2019s thinking: \nmodern liberal Islam and contemporaneous \nfundamentalist Islam are both equivalent \noffshoots of European modernity, and \nboth are basically \u2018ambiguity-intolerant\u2019 \n(cf. also his schema, 60). In contrast, post-\nformative Islam was \u2018ambiguity-tolerant\u2019", "start_char_idx": 2872, "end_char_idx": 6207, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f41bd5c5-152d-486e-8045-c4a8c6af2529": {"__data__": {"id_": "f41bd5c5-152d-486e-8045-c4a8c6af2529", "embedding": null, "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7028", "node_type": "4", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "d5a2f1499f6c7a6acf26b8f44f029dd9e29036f58ae031ac771b074971073208", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0d317388-98e0-4b08-871a-329cad04b5f1", "node_type": "1", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "7b06f91d75704fc4fa464ce9d4a8226da23f78b556f9a32a58934d1b74bd07cc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "46f91c31-e1ee-4be3-8268-7fe4d6fcfe61", "node_type": "1", "metadata": {}, "hash": "b100bd8c88c1367a01402d7a31e4407d008b710d18ccfd5d730bf7b56110d439", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Thomas Bauer\u2019s Die Kultur der Ambiguit\u00e4t  \u2022  189\n\nand parallels the postmodern world-\nview insofar that it emphasizes a multi-\nperspective idea of reality (112-114). \n\nThe fourth chapter (115-142) treats \nthe traditional field of tafs\u012br (Quranic \nexegesis). As in the third chapter, Bauer \ncontrasts the ideas of a post-formative, \n\u2018 a m b i g u i t y - t o l e r a n t  t h i n k e r \u2019 ,  i n  t h i s \ncase, al-M\u0101ward\u012b (364-450/974-1058), \nwho defended the richness of multiple \ninterpretations of the Qur\u02be\u0101n, with those \nof a modern, \u2018ambiguity intolerant\u2019 one, \nthe aforementioned Wahh\u0101b\u012b writer, Ibn \nal-\u02bfUthaym\u012bn. In a second section of the \nchapter, he argues again an excessive \n\u2018theologization\u2019 of Islam (\u201cTheologisierung \ndes Islams,\u201d 131-142). According to Bauer, \nOrientalist scholars have paid too much \nattention to the religious and theology-\nbased aspects of Islamic culture, to the \ndegree that they have failed to understand \nIslam\u2019s inherent \u2018ambiguity tolerance\u2019. To \nillustrate his argument, he first discusses \nthe term of \u02bfilm \u1e93ann\u012b (hypothetical \nt r u t h )  a s  u s e d  b y  j u r i s t s  ( w h o m  h e \nregards as the \u201carchetypes of scholars,\u201d \n133), a notion that contrasts the concept \nof \u02bfilm qa\u1e6d\u02bf\u012b (absolute truth) as used by \nthe kal\u0101m theologians, which ultimately \nderives from logical argumentation. As \na second example, Bauer refers to the \ndoctrine of the inimitability of the Qur\u02be\u0101n \n(i\u02bfdj\u0101z al-Qur\u02be\u0101n), often misunderstood \nas untranslatability (in reality, it refers \nt o  t h e  i m p o s s i b i l i t y  t o  c a p t u r e  t h e \ninapprehensible divine meaning of the \nQur\u02be\u0101n), and summarizes its classical \nformulation by al-Zamakhshar\u012b (467-\n538/1075-1144). \n\nIn the fifth chapter (143-192), Bauer \nturns his view to the traditional field \nof hadith studies. Therefore, he outlines \nthe principles established by Ibn \u1e24ajar \n\nal-\u02bfAsqal\u0101n\u012b (773-852/1372-1449), who \nclassified prophetical hadith into different \ncategories of reliability, within a scale \nof increasing plausibility, but excluding \nthe possibility of absolute certainty. This \npeculiar understanding of truth leads \nBauer to further elaborate the idea of the \nscholarly ikhtil\u0101f (conflicting juridical \nopinions). Bauer notably refers here to \nthe thinking of Ab\u016b al-Q\u0101sim Ibn al-Juzayy \nal-Kalb\u012b (693-741/1294-1340), that is based \non the assumption that scholars only \npossess the capacity of hypothetical truth \n(\u02bfilm \u1e93ann\u012b, see chapter 3), what would \nexplain the coexistence of diverse but still \nvalid opinions. However, in order to reduce \nand \u2018domesticate\u2019 (z\u00e4hmen) the resulting \ncultural ambiguity, Islam has developed \nthe notion of the four law schools. In \ncontrast, and in accordance with their \nc h a r a c t e r i s t i c  \u2018 a m b i g u i t y  i n t o l e r a n t \u2019 \nworld-view, the modern Wahh\u0101b\u012b Ibn \nal-\u02bfUthaym\u012bn and other contemporaneous \nfundamentalists and salafists oppose the \nidea of the diversity of law schools (l\u0101 \nmadhhab\u012bya).", "start_char_idx": 6212, "end_char_idx": 9212, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "46f91c31-e1ee-4be3-8268-7fe4d6fcfe61": {"__data__": {"id_": "46f91c31-e1ee-4be3-8268-7fe4d6fcfe61", "embedding": null, "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7028", "node_type": "4", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "d5a2f1499f6c7a6acf26b8f44f029dd9e29036f58ae031ac771b074971073208", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f41bd5c5-152d-486e-8045-c4a8c6af2529", "node_type": "1", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "7e9ba849a06bab8ae6f44f57b603087e3beb921c9c7573f6278474b87e4c22e2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "69d61977-fa58-40b4-a092-8a65e5459fbf", "node_type": "1", "metadata": {}, "hash": "b7bba16f3a10f8e4654d0a57126e907361a398e6e395cf6b8b83c463faa0564f", "class_name": "RelatedNodeInfo"}}, "text": "The sixth chapter (192-223) is devoted \nto a more general theme: the relationship \nbetween the secular and religious spheres \nin Islamic culture. Bauer refers to the \nwidely-held idea (192) that Islam does not \ndifferentiate between the two spheres, \nsince religion pervades all aspects of life. As \nthe differentiation between these sectors \nis considered a crucial asset of modernity \n(this common idea ultimately goes back \nto Luhmann\u2019s system theory), its absence \nwould be a feature of Islam\u2019s backwardness. \nIn the following, Bauer battles vehemently \nagainst this supposedly fatal \u2018Islamization \nof Islam\u2019 (Islamisierung des Islams) and \npoints to several \u2018religion-free zones\u2019 \n(religionsfreie Zonen) in Islam that would \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n190  \u2022  Isabel Toral-NIehoff\n\nindicate the successful differentiation of \ndiverse societal systems in premodern \nIslam; for instance, he enumerates fiqh, \ns u fi s m ,  t h e o l o g y  a n d  h a d i t h .  I n  h i s \nargumentation, Bauer then opposes the \nviews of several prestigious scholars in \nIslamic studies that allegedly have been \nengaged in this process of the \u2018Islamization \nof Islam\u2019, Gustav von Grunebaum, Martin \nPlessner, and Ignaz Goldziher. He finally \npoints to the pervasive interpretation \nscheme in modern media that reduces \nall phenomena in the Middle East to its \n\u2018Islamic dimension\u2019. \n\nBauer dedicates the seventh chapter \n(224-267) to the role of ambiguity in \nrhetoric and poetry. One of the most \nbrilliant chapters of the book, it reminds \none that these are Bauer\u2019s chief areas of \nexpertise. He reconstructs the emergence \nof Classical Arabic as a key cultural element \nin the first centuries of Islam, a process \nwhich gave way to sophisticated theories \nin grammar, lexicography, linguistic \ntheories, rhetoric and philology. According \nto Bauer, this centrality of language \nfostered the fascination for polysemy \nand opened the way to the playful sides \nof ambiguity. He then comments on such \nfrequent Arabic literary tropes and genres \nas iqtib\u0101s, mu\u02bf\u0101ra\u1e0da, naq\u0101\u02beid, thawriya \nand bad\u012b\u02bfiyya, all of which evidence this \nbroad attitude, and whose use also served \na s  t r a i n i n g  i n  \u2018 a m b i g u i t y  t o l e r a n c e \u2019 \n(\u201cAmbiguit\u00e4tstraining,\u201d 253-267). Bauer \nc o n t r a s t s  t h e s e  c u r r e n t s  o f  t h o u g h t \nwith the bias against rhetoric in modern \nWestern scholarship (as exemplified, for \nexample, by the Orientalist H.L. Fleischer), \nrooted as it was in Romantic ideas of \nveracity and a resistance to ornate style \nand semantic ambiguity.\n\nThe eighth chapter (268-312) addresses \n\nt h e  r a d i c a l  c h a n g e s  t h a t ,  a c c o r d i n g \nt o  B a u e r ,  t h e  I s l a m i c  u n d e r s t a n d i n g \nof sexuality has undergone since the \nninet eent h c ent ury  ( in part ic ular as \nregards male homosexuality). Until then, \nsexuality was seen as something natural \nand enjoyable, as long as it took place \nwithin Islamic legality (i.e., matrimony), \nsince Islam does not hold to the idea of \noriginal sin. Furthermore, pre-modern \nNear Eastern societies did not feel the need \nto differentiate between (male) love and \nfriendship. In contrast, present Islamic \nattitudes towards sexuality are clearly \nprudish, misogynist and homophobic.", "start_char_idx": 9215, "end_char_idx": 12508, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "69d61977-fa58-40b4-a092-8a65e5459fbf": {"__data__": {"id_": "69d61977-fa58-40b4-a092-8a65e5459fbf", "embedding": null, "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7028", "node_type": "4", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "d5a2f1499f6c7a6acf26b8f44f029dd9e29036f58ae031ac771b074971073208", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "46f91c31-e1ee-4be3-8268-7fe4d6fcfe61", "node_type": "1", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "0b8cb51d0627e787e4fd756a8a34965bd6649cd1b10a9789cf64001b7b0e434f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c9fb1532-06d6-4944-84d3-7dfa0620d522", "node_type": "1", "metadata": {}, "hash": "be3051042ac82e0f2a30d5e138e5ea296ad4b3f0249d89c30ff9e31a946ac5d0", "class_name": "RelatedNodeInfo"}}, "text": "As \nin the previous chapters, Bauer attributes \nthese transformations to the impact of \nWestern ideas: the \u2018ambiguity-intolerant\u2019 \nsexuality discourse of the West that \nemerged in the nineteenth century (rooted \nin pre-modern Christian hostility to the \nbody) introduced an essentialized \u2018hetero-\nhomo-binarity.\u2019 Homosexuality became \nan unnatural deviation and perversion. \nIn addition, the Western \u2018obsession with \ntruth\u2019 (Wahrheitsobsession) would have \nforced individuals to \u2018confess\u2019 (bekennen) \ntheir sexual orientation and to live \u2018truly\u2019 \naccording to it. His argumentation is \nwidely based on the theories formulated \nby Foucault and Muchembled about the \nEuropean history of sexuality. Finally, \nthis peculiar \u2018western\u2019 understanding of \nsexuality was fatally combined with the \nneed to universalize European concepts \nand to colonize, so that the peculiar \ndiscourse of sexuality was imposed on \nthe allegedly \u2018decadent\u2019 and \u2018degenerated\u2019 \nIslam. \n\nThe ninth chapter (312-375) elaborates \non the idea that the West has sought to \nuniversalize its peculiar worldview. It seeks \nto monopolize dominating discourses, \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Thomas Bauer\u2019s Die Kultur der Ambiguit\u00e4t  \u2022  191\n\nan attitude that stands in contrast to the \nopen attitude of the pre-modern Islamic \nOrient, a period that was characterized \nby an awareness that there were multiple \nperspectives on reality and a general \nacceptance of plurality. According to \nBauer, post-formative Islam would feature \na \u2018relaxed view on the world\u2019 (gelassener \nBlick auf die Welt). Bauer then discusses \nseveral political discourses in Islam and \nargues in favor of a greater consideration \nof textual genres, such as panegyric poetry, \nmirror of princes and fiqh literature, that \nall convey a secular view on politics. In \na second part (343-375), he analyses the \nterm Arabic ghar\u012bb (\u2018foreigner, stranger\u2019) \nand argues that its meaning does not \nd e n o t e  a n y  x e n o p h o b i c  d i m e n s i o n . \nThe West, in contrast, understands the \nsemantic equivalents of ghar\u012bb in an \nobjectivizing, discriminating way, denoting \na characteristic \u2018ambiguity anxiety\u2019, and \nso feels a need to convert and assimilate \nthe \u2018foreigner\u2019 in order to disambiguate his \nambiguous status.\n\nThe tenth chapter (376-405) functions \nin part as a conclusion. In it Bauer develops \nhis thesis of an \u2018ambiguity-tolerant\u2019 and \nmulti-perspective pre-modern Islam that \nonly changed after the confrontation \nwith the \u2018ambiguity-intolerant\u2019 West. \nBauer deals with abstract philosophical \nideas and concepts that, according to his \nfar-reaching argumentation, are radically \ndifferent in the West and pre-modern \nIslam. Islam pursued a skeptical world-\nview that accepted the human limits of \ncognition, as seen in the work of Fakhr \na l - D \u012b n  a l - R \u0101 z \u012b  ( 5 4 3 - 6 0 6 / 1 1 4 9 - 1 2 0 9 ) , \nand even developed, in the ideas of Ibn \nSin\u0101n al-Khaf\u0101j\u012b (422-466/1031-1074), a \ntheory of non-understanding. The West, \nfor its part, adhered, after Descartes, to \n\nan anti-humanist, logistic philosophy \nthat ultimately aims to eradicate any \na m b i v a l e n c e  a n d  a m b i g u i t y .  M o d e r n \nfundamentalist and liberal Islam have \nboth incorporated this originally Western \nperception of reality that only allows \nfor one unique truth. It is a paradox \nthat the post-modernist West, in the \nmeanwhile, has abandoned these attitudes \nfor an open, humanistic and tolerant \nphilosophy, whereas Islam is still \u2018stuck\u2019 in \nmonochrome modernity.", "start_char_idx": 12509, "end_char_idx": 16032, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c9fb1532-06d6-4944-84d3-7dfa0620d522": {"__data__": {"id_": "c9fb1532-06d6-4944-84d3-7dfa0620d522", "embedding": null, "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7028", "node_type": "4", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "d5a2f1499f6c7a6acf26b8f44f029dd9e29036f58ae031ac771b074971073208", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "69d61977-fa58-40b4-a092-8a65e5459fbf", "node_type": "1", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "18e645db81383848146fe3d90b5f1724fc4a1c6d62e3b5f1d7b6a1bf88d3fd24", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e9627ccb-d2a6-4406-b8f2-31d901a7f050", "node_type": "1", "metadata": {}, "hash": "b0e4eb4729a5ff614bd363df1212ed20f89fe95f53dfbe05587d26523c17c662", "class_name": "RelatedNodeInfo"}}, "text": "As illustrated above, Bauer pursues \nthree main goals: the introduction of \na new analytic tool to explain cultural \nchanges (\u2018cultural ambiguity\u2019); second, its \napplication to Islamic history and culture, \nand third, to propose thereby a new \noverriding narrative of Islamic history. \nWhat are the main constituents of this new \nterm as proposed by Bauer?\n\nI n  i t s  o r i g i n a l  c o n t e x t ,  t h e  t e r m \nambiguity is used in the field of semantics \nand linguistics to denominate the inherent \ncapacity of utterances, words and other \nsymbols to carry multiple meanings, \ni.e., semantic polyvalence. If semantic \nambiguity goes too far and produces \nmisunderstandings, it loses efficacy. But \nambiguity is also a necessary quality of \nlanguage, since it provides the appropriate \nflexibility for its social use. Ambiguity \ncan also be a quality of social acts, insofar \nas they might be socially interpreted \n(i.e., \u2018read\u2019) and valued in multiple and \nconflicting ways. In this case, ambiguity \nt e n d s  t o  b e  a  p r o b l e m  a n d  b e c o m e s \na source of anxiety: the ability of an \nindividual to cope with this ambiguity, and \nmanage it in a positive way, is commonly \nseen as part of his personal capacity of \nsolving conflicts. Psychology, since the \n1950\u2019s, has investigated the degree of \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n192  \u2022  Isabel Toral-NIehoff\n\n\u2018ambiguity tolerance\u2019 as a personality \ntrait; this was related to the study of the \nso-called \u2018authoritarian personality\u2019 and \nits hypothetical connection to fascism and \nracism.\n\nBauer proposes now to broaden the \nterm\u2019s application, by defining \u2018ambiguity \ntolerance\u2019 as a basic trait of whole cultures \nand societies. Such a qualitative leap \nfrom individual psychology to collective \npsychology, and then to cultural studies \nis risky, but can also be very inspiring and \nmight open the path to new perspectives. A \ntelling example is the remarkable career of \nthe term \u2018identity\u2019, which in its origin was \nonly used in psychology and philosophy, \nbut has come to be used in the last decades \nmainly in the sense of collective identity \nor identities (understood variously as \ncultural, religious or ethnic). A similar case \nis that of \u2018memory\u2019 (as in \u2018collective\u2019 or \n\u2018cultural memory\u2019). From this perspective, \nthe introduction of the term \u2018cultural \nambiguity\u2019 in Cultural Studies promises to \nopen a fruitful new field of research. \n\nAn essential weakness of this kind \nof ambitious, broad, and comparative \napproach, however, is that it relies on \ng e n e r a l i z a t i o n s ,  s i m p l i fi c a t i o n s  a n d \na selective evidence base that can be \nc h a l l e n g e d  f r o m  m a n y  p e r s p e c t i v e s . \nBauer posits a dichotomy between an \n\u2018ambiguity-tolerant\u2019 pre-modern Islam \na n d  a n  \u2018 a m b i g u i t y - i n t o l e r a n t \u2019  W e s t . \nUnfortunately, aside from being an undue \nsimplification on both sides, based on \na debatable selection of sources, he fails \nto adequately explain why and how this \nbasic difference emerged, creating in the \nprocess a radical contrast between two \nneighboring and entangled cultures, both \nequally offshoots of Late Antiquity (and \nultimately of Aristotelian epistemology). It \n\nalso remains unclear why it was so easy for \nthe West to impose its unitary world-view \nand eradicate successfully pre-modern, \n\u2018ambiguity-tolerant\u2019 Islam.", "start_char_idx": 16035, "end_char_idx": 19431, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e9627ccb-d2a6-4406-b8f2-31d901a7f050": {"__data__": {"id_": "e9627ccb-d2a6-4406-b8f2-31d901a7f050", "embedding": null, "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7028", "node_type": "4", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "d5a2f1499f6c7a6acf26b8f44f029dd9e29036f58ae031ac771b074971073208", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c9fb1532-06d6-4944-84d3-7dfa0620d522", "node_type": "1", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "73f0353bc2fa29cbdfda7ee26bd08f8df01bd89511344d2b8fea36c053c8ac79", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "14108bb0-81d8-45e7-8b85-431d23d5d8e5", "node_type": "1", "metadata": {}, "hash": "05ad6e9da3e5a53de717b7dfd1ebf82501d78f018a7dd4588e27e1ea12fd8862", "class_name": "RelatedNodeInfo"}}, "text": "A further point is that Bauer\u2019s portrayal \nof pre-modern Islam occasionally suggests \nthat this period was almost post-modern, \nwhich is, of course, a contradictio in \nadjecto (e.g., 113 \u201cKonzeption [\u2026] ist \nunverkennbar postmodern\u201d), since post-\nmodernity presupposes modernity by \nits very essence. Furthermore, Bauer \nhas to rely on previous generalizing, \nselective and often outdated studies that \nprovide a unidimensional view on many \nphenomena. This applies, in particular, to \nhis portrayal of Western sexuality and his \nunderstanding of homosexuality (based \non Foucault and Muchembled), as well as \nthat of modern European philosophy (here \nBauer relies mostly on the antilogicist and \npostmodernist Stephen Toulmin and his \npolemics against analytical philosophy, \nwhich would explain the almost complete \nomission of German idealism in Bauer\u2019s \nb o o k ) .  I t  i s  a l s o  c u r i o u s  t h a t  B a u e r , \nin his enthusiasm for the blessings of \nambiguity, refers to the argumentation of \nthe sociologist D.N. Levine4, who actually \ncondemned ambiguity as an essential trait \nof sharply stratified societies in which \nelites used secrecy to maintain their \nprivileged status. \n\nIn contrast to Edward Said, whose \nexpertise was in English and French \nl i t e r a t u r e  \u2013  S a i d \u2019 s  i g n o r a n c e  o f  t h e \nacademic field of Oriental Studies has \nalways been a crucial argument against his \ntheories - Bauer is an established scholar \nin the field. A widely-acknowledged expert \n\n4.  The flight from Ambiguity.Essays in Social \nand Cultural Theory. Chicago 1985.", "start_char_idx": 19433, "end_char_idx": 21027, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "14108bb0-81d8-45e7-8b85-431d23d5d8e5": {"__data__": {"id_": "14108bb0-81d8-45e7-8b85-431d23d5d8e5", "embedding": null, "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7028", "node_type": "4", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "d5a2f1499f6c7a6acf26b8f44f029dd9e29036f58ae031ac771b074971073208", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e9627ccb-d2a6-4406-b8f2-31d901a7f050", "node_type": "1", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "9167032ab9ef7c4499e63d5bdd4aa9ada5f34aabf8c2737fd3a8fe7fe0aeb380", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2036d621-0a06-41df-83ee-a8af9001760b", "node_type": "1", "metadata": {}, "hash": "42537ca9167147bd0b9be2e9d4fd66cadf9a4a978703b2b4c3cc6171aa8c5637", "class_name": "RelatedNodeInfo"}}, "text": "Chicago 1985.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Thomas Bauer\u2019s Die Kultur der Ambiguit\u00e4t  \u2022  193\n\nin Classical Arabic poetry, Arabic Rhetoric \nand Mamluk literature, he is a professor \nof Arabic and Islamic Studies (University \nof M\u00fcnster). Thus, Bauer\u2019s scholarly \nknowledge of Islamic culture is beyond \ndoubt (particularly in the field of Arabic \nliterature). His selection of sources is at \ntimes puzzling; he omits the thinker and \nfundamentalist ante litteram, Ibn \u1e6caymiyya \n(661-728/1263-1328), and focuses almost \nexclusively on the Mamluk and Ayy\u016bbid \nperiods. (For other questionable omissions, \nsee the review by Irene Schneider).5\n\nAnother point concerns his under-\nstanding of sex, gender and sexuality in \npre-modern Islam, which is debatable;6 \nand Bauer\u2019s almost complete neglect of \nfemale sexuality and gender in a chapter \naddressing sexuality in Islam is also hardly \ncomprehensible. Bauer might be said \nto share a certain lack of balance with \nEdward Said, though in his case regarding \n\u201cthe West,\u201d about which his sweeping \ncomments are occasionally superficial \nand selective. His expertise in Arabic and \nIslamic studies, however, is on display \n\n5.  See note 3 above.\n6.  See in particular Sara Omar\u2019s study \u201cFrom \n\nSemantics to Normative Law: Perceptions of \nLiw\u0101\u1e6d (Sodomy) and Si\u1e25\u0101q (Tribadism) in Islamic \nJurisprudence (8th to 15th century C.E.),\u201d Islamic \nLaw and Society 19 (2012), 222-256..\n\nthroughout. Bauer\u2019s treatment of Arabic \nliterature, for example, offers inspired \ninsights into its playful aesthetics, and his \nintroduction to important Muslim thinkers \nfrom the rather unknown post-formative \nperiod are very meritorious, readable and \nhighly interesting.\n\nBauer\u2019s book is overall a commendable \nwork. It suggests the possibility of writing \nan alternative history of Islam that would \nfocus on the post-formative or Middle \nperiod and its many original if far less \nknown thinkers. One hopes that the book \nwill also remind European scholars that the \nmodern roots of Islamic fundamentalism \nare by no means \u2018medieval\u2019. It is also \nremarkable that an Arabist has written \na  b o o k  o f  s u c h  w i d e  c u l t u r a l  s c o p e . \nEven if some of Bauer\u2019s assumptions \nand conclusions might be debatable, it \nis very exciting to think about scholars \ni n  \u2018 E u r o p e a n \u2019  a n d  \u2018 W e s t e r n \u2019  s t u d i e s \nhenceforth discussing questions of Islamic \nlaw, hadith, Qur\u02be\u0101n and Arabic literature as \ntopics that might be relevant to them and \nto cultural studies in general.", "start_char_idx": 21014, "end_char_idx": 23546, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2036d621-0a06-41df-83ee-a8af9001760b": {"__data__": {"id_": "2036d621-0a06-41df-83ee-a8af9001760b", "embedding": null, "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7030", "node_type": "4", "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "hash": "500ef22e58ae20250482e49860c46d9402b35b5a67c31d50f1543839d72be4a4", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "14108bb0-81d8-45e7-8b85-431d23d5d8e5", "node_type": "1", "metadata": {"identifier": "alusur-7028", "author": "Toral-Niehof, Isabel ", "title": "Thomas Bauer, Die Kultur der Ambiguit\u00e4t: Eine andere Geschichte des Islams ", "date": "2016-11-15", "file": "alusur-7028.pdf"}, "hash": "072f351fed0dce565e4f046f6f5e62a6ed83d1bac8f79fa1cd78ead8d16dd526", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c723345b-57ad-405c-a37d-f0480570e9b9", "node_type": "1", "metadata": {}, "hash": "56a462db1dcbb7c077b37a368b6eb3d2812fd5ae33189a050c0a690eba15f8e4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 197-202\n\nBook Review\n\nAmina Elbendary\u2019s book is an attempt to reconsider the social implications of the economic crises and political \ntransformations of the fifteenth century \nwhile taking into account the point of view \nof common people, especially the urban \nnon-elite. This \u201cnon-elite\u201d is defined as \ncraftsmen, artisans, and tradesmen, as \nwell as minor clerks and employees of \nthe ruling and educational institutions \nof Egyptian and Syrian cities. All these \nmembers of society were traditionally \nmarginalized in contemporary sources, \nbut their  increasing presence in the \nnarratives of the late Mamluk period is \ninterpreted by Elbendary as the result of \nsocial transformations. Popular protests \nthus offer a unique window to observe \nnon-elite participation in politics.\n\nT h e  p e r i o d  c o n s i d e r e d  i s  a  l o n g \nfifteenth century, presented in Chapter 1 \n(pp.1-18). This century begins with the \nreign of Sultan Barq\u016bq (r. 1382-1399) \nand includes the start of the Ottoman \ndomination over the Arab provinces, \n\nwhich undermines the generally accepted \nperiodization, and erases the rupture \nbetween Mamluks and Ottomans. The \nauthor chooses to avoid the \u201cdecline and \nfall paradigm\u201d and instead reinstates the \nMamluk regime in line with the work of \nImad Abu Ghazi. She considers that the \nactions taken by the Mamluk regime to \naddress declining revenues (such as the \npayment of bribes and the venality of \noffices) formed part of a policy of financial \ncompensation, which allowed the state to \nfunction in a more decentralized manner. \nChallenging the supremacy of the sultan \npaved the way for the participation of \nother groups \u2013 amirs as well as people \nfrom the middle class \u2013 in political life. \nDespite the undeniably autocratic nature \nof the regime, certain policies could be \nadjusted or modified in response to public \ndissatisfaction. The different political and \neconomic crises that dotted this century \ncan thus be considered as opportunities \nfor some groups to gain more access to \npower and renegotiate their positions.\n\nAmina Elbendary, Crowds and Sultans: Urban Protest in Late \nMedieval Egypt and Syria (Cairo/New York: The American \nUniversity of Cairo Press, 2015), 276 pages. ISBN: 9789774167171, \nPrice: $49.95 (Cloth).\n\nAnne Troadec\n\nUniversit\u00e9 Paul Val\u00e9ry Montpellier III, France\n(annetroadec@gmail.com)\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n198  \u2022  anne tRoadec\n\nC h a p t e r  2  ( \u201c T h e  M a m l u k  S t a t e \ntransformed,\u201d pp. 19-43) is devoted to \nthe transformations of the State and the \nreactions prompted by these changes. By \ndeductive reasoning, the author endeavors \nto determine the root causes behind these \ntransformations and the sequence of \nevents: state response, popular reaction, \nand the turn to negotiated settlements. \n\u201cThe policies that the Mamluk rulers \nfollowed were not only a reaction to these \nchanges, but also factors that shaped \nthem, and they resulted in many people\u2019s \nsuffering and/or social displacement. This \nin turn prompted more acts of protest\u201d \n(p. 20). The first challenge was the black \nplague, for which the author gives an \nestimate of the human and economic \ncost based on the studies of M. Dols, J. \nAbu Lughod, and A. Raymond (between \none-third and two-fifths of the population \nof Cairo wiped out, and two-fifths of \nSyria). A decline in resources fueled elite \ncompetition, while a shortage of gold and \nsubsequent currency devaluation led to \npopular protests.", "start_char_idx": 43, "end_char_idx": 3551, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c723345b-57ad-405c-a37d-f0480570e9b9": {"__data__": {"id_": "c723345b-57ad-405c-a37d-f0480570e9b9", "embedding": null, "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7030", "node_type": "4", "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "hash": "500ef22e58ae20250482e49860c46d9402b35b5a67c31d50f1543839d72be4a4", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2036d621-0a06-41df-83ee-a8af9001760b", "node_type": "1", "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "hash": "8a94098a2821386cb6dddae9dc3de9098707445d2574295c75f93c6cf682a1fb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ced772c9-c7c7-4361-8ed5-ab70bf481ee9", "node_type": "1", "metadata": {}, "hash": "9b4823ed0d7d2d0440c4c243df5f1b1fb15eb40abec212ffb5be768b37addd95", "class_name": "RelatedNodeInfo"}}, "text": "A revolt against Q\u0101yt \nB\u0101y in 1481 related by Ibn Iy\u0101s, which was \nsparked by the issuance of new copper \ncoins, reveals the existence of negotiation \nprocedures: the authorities accepted a \nmonetary adjustment in order to regulate \nthe conflict. Yet the reader would have \nliked a more detailed presentation of \nthe monetary reforms, since they were \nthe cause of numerous popular revolts \nin both Cairo and Damascus and gave \nr i s e  t o  n u m e r o u s  h i s t o r i o g r a p h i c a l \ncommentaries from al-Maqr\u012bz\u012b to Ibn \u1e6cawq \n(see notably the studies of W. Schultz1). \n\n1.  Warren C. Schultz, \u201cMahm\u00fbd ibn \u02bfAl\u00ee \nand the \u2018New Ful\u00fbs\u2019: Late Fourteenth Century \nMamluk Egyptian Copper Coinage Reconsidered,\u201d \nAmerican Journal of Numismatics, 2nd series, \n\nThe author briefly reviews the revolts \nbrought on by currency devaluation in \nchapter 5 (pp. 136-9), but without further \nconsideration of the objectives pursued by \nthe authorities, notably in relation to the \nurban popular classes directly targeted by \nthese reforms.\n\nOther measures, interpreted as signs of \ndecline and corruption by contemporaries, \naimed at solving the economic crisis: \ntaxation, or alternative measures such as \nbribery, \u1e25im\u0101ya, forced sales (\u1e6dar\u1e25), sales \nof offices, extortion, confiscation, and land \nsales. According to the author, who cites \nJ. Meloy, bribery and extortion were \u201ca \nroutine feature that allowed the state to \nfunction\u201d (p. 33). The iq\u1e6d\u0101\u02bf system collapsed \nbecause of the conversion of land into \nprivate property, while the Mamluk amirs \nwere given administrative and judiciary \nfunctions, reinforcing the militarization of \nsociety. Thus, the entire Mamluk system \nwas transformed. In this respect, the \nauthor concludes of decentralization and \nthe diffusion of power among numerous \nactors. \n\nChapter 3, \u201cA society in flux\u201d (pp. \n4 5 - 6 9 ) ,  d i s c u s s e s  b o t h  u p w a r d  a n d \ndownward social mobility. Some groups \nrose to the fore, taking advantage of the \ndiffusion of power and decentralization \nof government. Once again, the greater \nvisibility of a group in historiography \nis interpreted as an indication of its \n\n10 (1998): 127-48; Warren C. Schultz, \u201c\u2018It Has No \nRoot among Any Community that Believes in \nRevealed Religion, Nor Legal Foundation for Its \nImplementation\u2019: Placing al-Maqr\u012bz\u012b\u2019s Comments \non Money in a Wider Context,\u201d Maml\u016bk Studies \nReview 7, no. 2 (2003): 169-81. On al-Maqr\u012bz\u012b, see \nAdel Allouche, Mamluk Economics: A Study and \nTranslation of al-Maqr\u012bz\u012b\u2019s Igh\u0101thah (Salt Lake \nCity: University of Utah Press, 1994).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Amina Elbendary\u2019s Crowds and Sultans  \u2022  199\n\nincreasing political prominence. A case in \npoint were the Bedouins. They took hold \nof a large share of the iq\u1e6d\u0101\u02bf (46 percent in \nthe province of Sharqiya). Their shaykhs \nthus became official authorities in the \ncountryside and levied taxes. This situation \ni n e v i t a b l y  c a u s e d  t e n s i o n s  w i t h  t h e \nMamluk authorities, leading to plundering, \nespecially during the pilgrimage and \nharvest seasons (with the transfer of grain \nto the capital), an indication of the extent \nto which the central authorities controlled \nthe countryside.", "start_char_idx": 3552, "end_char_idx": 6765, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ced772c9-c7c7-4361-8ed5-ab70bf481ee9": {"__data__": {"id_": "ced772c9-c7c7-4361-8ed5-ab70bf481ee9", "embedding": null, "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7030", "node_type": "4", "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "hash": "500ef22e58ae20250482e49860c46d9402b35b5a67c31d50f1543839d72be4a4", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c723345b-57ad-405c-a37d-f0480570e9b9", "node_type": "1", "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "hash": "1203e915e6700bfe63c763d3e0217a49d7f21c0fa1a2bc909ac05eb2e5c32025", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a3d923b6-a800-4705-ba49-1bb034f8b9e2", "node_type": "1", "metadata": {}, "hash": "34ebefa2dcb3e17d6ae44d16bb72850846eeec4953adcb30ad9147328323d589", "class_name": "RelatedNodeInfo"}}, "text": "C o p t i c  c o n v e r s i o n  t o  I s l a m  a l s o \na c c e l e r a t e d  d u r i n g  t h i s  p e r i o d .  T h e \npressure put on the Copts is seen as the \nresult of the Mamluk rulers bolstering \nIslam, as they themselves were born \nn o n - M u s l i m s  ( p p .  5 6 - 8 ) .  T h e  a u t h o r \ninterprets the numerous acts of violence \nagainst non-Muslims as a consequence of \nthe evolving social position of the Coptic \ncommunity and the will to restore an \nimagined traditional social order. This \nexplanation is extremely interesting and \nopens up avenues for future research, but is \ninsufficiently analyzed in the book: the link \nbetween conversion and violence against \nChristians deserves further exploration.2 \nOther unexpected personalities moved \nfrom the periphery of society to the core \nat this time as well. The author examines \nat length one case of the ascension of a \ncommoner, that of Ab\u016b al-Khayr al-Na\u1e25\u1e25\u0101s \n(d. 1459), who has already been studied by \nR. Mortel. \n\n2.  Denis Gril, \u201cUne \u00e9meute anti-chr\u00e9tienne \n\u00e0 Q\u016b\u1e63 au d\u00e9but du viiie-xive si\u00e8cle,\u201d Annales \nislamologiques/\u1e24awl\u012by\u0101t Isl\u0101m\u012byah 16 (1980): \n241-74, contends that the uprising against the \nCopts was provoked by their boast of having high-\nranking support.\n\nAll of these transformations created a \nsense of anxiety and social malaise, which \nis reflected in Mamluk sources in terms \nof nostalgia for the previous social order. \nIn the streets, the social malaise led to \nan increased rate of violence and urban \nprotest. Indeed, references to incidents of \nprotest appear to be more frequent than \nthose reported for other historical periods. \nElbandary relies on a study on suicide and \nvoluntary death by B. Martel-Thoumian, \nwhich allow us to gauge the pressure \nplaced on people by the authorities3.\n\nChapter 4 is entitled \u201cPopularization \nof culture and the bourgeois trend\u201d (pp. \n71-120). The patterns of social mobility \nanalyzed in the previous chapter are \npresented here as the cause of changes \nt o  c u l t u r a l  p r o d u c t i o n  ( l i t e r a t u r e , \nhistoriography, and religious texts) in \nthe late Mamluk period. This reflects a \n\u201cbourgeois trend\u201d that allowed people \nfrom  t he \u201cm id dle clas s \u201d (in a s ocio-\neconomic sense) to make their voices \nheard by engaging in cultural production. \nOne of the principal manifestations of this \n\u201cbourgeois trend\u201d was the popularization \nand vernacularizing of cultural forms. \nS u fi s m ,  f o r  e x a m p l e ,  b e c a m e  t h e \nexpression of the \u201cmerging of classical and \nvernacular culture and the mainstreaming \nof popular culture during the late Mamluk \nperiod\u201d (p. 78).\n\nThe popularization of culture also \nm a n i f e s t e d  i t s e l f  i n  w r i t t e n  t e x t s \nthrough the use of colloquial Arabic as \nwell as non-canonical forms of Arabic \nand colloquial poetry (see, for example, \nIbn S\u016bd\u016bn\u2019s (d. 1464) Nuzhat al-nuf\u016bs \n\n3.  B. Martel-Thoumian, \u201cLa mort volontaire : \nle traitement du suicide et du suicid\u00e9 dans les \nchroniques mameloukes tardives\u201d, Annales \nislamologiques 38 (2004): 405-435.", "start_char_idx": 6767, "end_char_idx": 9851, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a3d923b6-a800-4705-ba49-1bb034f8b9e2": {"__data__": {"id_": "a3d923b6-a800-4705-ba49-1bb034f8b9e2", "embedding": null, "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7030", "node_type": "4", "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "hash": "500ef22e58ae20250482e49860c46d9402b35b5a67c31d50f1543839d72be4a4", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ced772c9-c7c7-4361-8ed5-ab70bf481ee9", "node_type": "1", "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "hash": "a0e45e766c2a978257cccfbbd78fd5c34ca0d5fab9f1cb4c6f47d637420d8313", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "51d26be5-add4-493d-ac7e-f5eb7f15f7fe", "node_type": "1", "metadata": {}, "hash": "9a9c110764e7eb16f81ec54d039fb802a4f9081fa27065aac8e8a2a20a60ad1a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n200  \u2022  anne tRoadec\n\nwa mu\u1e0d\u1e25ik al-\u02bfab\u016bs or the diffusion of \nrub\u0101\u02bfiya, k\u0101n wa-k\u0101n, q\u016bm\u0101, muwash\u1e25ah, \nmaw\u0101liya and zajal). The author interprets \nthis as a means to reach a new audience \n(pp. 106-9). Mamluk sources \u201cinclude \ne c h o e s  o f  t h e  v e r n a c u l a r ,  r e fl e c t  a n \ni n c r e a s i n g  i n t e r e s t  i n  t h e  m u n d a n e , \nand reveal a different sense of self and \nidentity of the authors \u2013 many of whom \ncame from popular backgrounds \u2013 who \ninclude themselves in the narrative\u201d (p. \n82). Elbendary devotes specific comments \nto the inclusion of women in biographical \ndictionaries (cf. Kit\u0101b al-nis\u0101\u02be of al-Sakh\u0101w\u012b \n(d. 1497) at the end of his \u1e0caw\u02be al-l\u0101mi\u02be, pp. \n84-7). \n\nThus, everyday life became a topic of \ninterest in both literature and history. \nYet some discrepancies exist between the \nhistoriography of Cairo, more focused \non the politics of the sultanate, and that \nof Syria, where authors like Ibn \u1e6cawq (d. \n1509, a notary at the Damascus court) and \nIbn \u1e6cul\u016bn (d. 1546) were more interested in \nevents from a local perspective. However, \nin Egypt, changes to historical works only \nemerged during the period of Ottoman \ndomination. The works of such authors \nas Ibn Ab\u012b al-Sur\u016br al-Bakr\u012b (d. ca. 1619), \nal-Damurd\u0101sh\u012b (d. 1775), and al-Jabart\u012b \n(d. 1825), suggest a strong connection \nbetween the Egyptian historians of the \nlate Mamluk period and the regime, \nwhich supports T. Khalidi\u2019s thesis about \n\u201csiy\u0101sa-oriented historiography.\u201d 4 This \ndoes not mean that Egyptian historians \nwere disconnected from the life of the \ncommunity: they recorded the annual \nlevel of the Nile, changing prices, food \n\n4.  See T. Khalidi, Arabic Historical Thought \nin the Classical Period (Cambridge: Cambridge \nUniversity Press, 1996): 182-231.\n\nshortages, crimes, rumors, disputes, and \nso forth, which reveal a \u201ccivic interest\u201d \n(pp. 98-103). Despite their differences, both \nDamascene and Cairene historians seem \nto have used history as a way to protest \nagainst the dominant political order, as \nshown by their critical attitude toward \ncontemporary rulers (pp. 112-9).\n\nThese three chapters set the stage \nfor the remainder of the book, which \ntreats the main subject: popular protest. \nThis section offers more of a synthesis \nof recent studies on the economic and \nsocial situation of Egypt and Syria in the \nfifteenth century than new research. Some \nof this material is drawn exclusively in fact \nfrom the secondary literature, sometimes \nquite briefly and without contributing \nany  s u p p lem ent ary  c onc lu s ions .  The \nsubchapter entitled \u201cEmerging landowning \nclass\u201d (pp. 55-6) does not draw from \nany primary sources and cites only one \nauthor (Imad Abu Ghazi) without giving a \nprecise reference. Furthermore, numerous \nrepetitions give an impression of d\u00e9j\u00e0 vu, \nand should have been spotted by the editor \n(sometimes, the same sentence is repeated \non the same page, see p. 22).\n\nI n  c h a p t e r  5 ,  \u201c B e t w e e n  r i o t s  a n d \nnegotiations: Popular politics and protest\u201d \n(pp.", "start_char_idx": 9855, "end_char_idx": 12938, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "51d26be5-add4-493d-ac7e-f5eb7f15f7fe": {"__data__": {"id_": "51d26be5-add4-493d-ac7e-f5eb7f15f7fe", "embedding": null, "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7030", "node_type": "4", "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "hash": "500ef22e58ae20250482e49860c46d9402b35b5a67c31d50f1543839d72be4a4", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a3d923b6-a800-4705-ba49-1bb034f8b9e2", "node_type": "1", "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "hash": "82935cc58f80451ea497ecb8a3bcc05e52c94eec6623fca79989e9e343976237", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8e71ae7b-c3b1-4aae-a8ed-8fa518272a43", "node_type": "1", "metadata": {}, "hash": "e02fa83e35bad16fd91f61873329245e4c0025151468647df0fb56834e6ca73a", "class_name": "RelatedNodeInfo"}}, "text": "121-55), the author relies on detailed \nnarratives of popular protests, which \nshow that the urban populace, far from \nbeing a submissive mass, was part of the \ntransformations taking place in Mamluk \nsociety. These events can be understood \nas a sign of a \u201cnew civic awareness and \nvitality\u201d (p. 122). \u201cArtisans and ulama, \ntraders and amirs, formed temporary \nalliances for a variety of reasons in order \nto confront particular situations\u201d (p. 125). \nThe ulama\u2014be they high-ranking or more \nmodest\u2014played a key role in protests. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n Amina Elbendary\u2019s Crowds and Sultans  \u2022  201\n\nThey did so as agents of protest, as in the \nrevolt in Damascus against the high sugar \nprice fixed by the ust\u0101d\u0101r Ibn Sh\u0101d Bek \n(p. 127), and as mediators between the \nstate and the masses, as in Jum\u0101d\u0101 I 907/\nNovember 1501, when the governor of \nDamascus sent a delegation including four \nqadis to negotiate with rebel leaders (pp. \n127-8).\n\nIn Damascus, the protests often included \nthe chanting of takb\u012br and a march to/\nfrom the Umayyad mosque (detailed \nfurther in chapter 6, pp. 191-3). At times, \nwomen were also involved (pp. 134-6). \nDemonstrations took place to protest \nagainst currency devaluation, extra levies \nand taxes, food shortages, or whatever was \nperceived by the rioters as an injustice \nor an indication of official corruption. \nT h e  n o t i o n  o f  a  \u201c m o r a l  e c o n o m y , \u201d \nconceptualized by E. P. Thomson for early \nmodern Europe, is mentioned once (p. 129), \nbut one would have expected the author to \ndefine the concept more precisely during \nthe argumentation itself.5\n\nE l b e n d a r y  a l s o  c o n s i d e r s  M a m l u k \nprotests (pp. 149-53). These protests \nwere not only against economic burdens \nand injustices: they also attempted to \nmaintain a certain social order as shown in \nchapter 6, \u201cProtest and the medieval social \nimagination\u201d (pp. 157-201). For example, \nin the name of \u1e25isba as the responsibility \no f  e v e r y  M u s l i m ,  m o r a l  i s s u e s  ( t h e \nconsumption of alcohol and hashish, \nespecially when they involved members \nof the military elite) were the cause of \npopular revolt. Some of these campaigns \n\n5.  For a transposition of the concept in \nthe Mamluk context, see Amalia Levanoni, \n\u201cThe al-Nashw Episode: A Case Study of \u2018Moral \nEconomy\u2019,\u201d Maml\u016bk Studies Review 9, no. 1 (2005): \n207-20. \n\nt o  r e d r e s s  i n ju s t i c e  t h u s  c o u l d  h a v e \noccurred with the official endorsement of \nthe authorities, which would have allowed \nthem to boost their popularity. But crowds \nsometimes managed to take the law into \ntheir own hands in carrying out justice.\n\nSimilarly, sectarian violence manifested \nas an appeal to revive the restrictions on \ndhimm\u012bs. As for the administration, it was \na way to prove its credentials and bolster \nits legitimacy. Protests were often directed \nagainst middle-class officials. Mu\u1e25tasibs \ncould thus be the targets of stoning, \nbecause of the transformation of their \nfunction from regulating public morality to \nmore administrative and financial duties. \nRiots against governors often took place \nin provincial cities, far from the control \nof the central government. They could \nbecome violent and even lead to murder, \nas occurred in Damietta in 1417 (pp. 181-2).", "start_char_idx": 12939, "end_char_idx": 16255, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8e71ae7b-c3b1-4aae-a8ed-8fa518272a43": {"__data__": {"id_": "8e71ae7b-c3b1-4aae-a8ed-8fa518272a43", "embedding": null, "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7030", "node_type": "4", "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "hash": "500ef22e58ae20250482e49860c46d9402b35b5a67c31d50f1543839d72be4a4", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "51d26be5-add4-493d-ac7e-f5eb7f15f7fe", "node_type": "1", "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "hash": "687353282fcc8f059e65c3bd95bc765f412a41376d09f6fe27320d6262c7bb56", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a486a8f9-385a-4d2f-b374-bb7b2b7afe71", "node_type": "1", "metadata": {}, "hash": "36b4abaa8f9ba4d1804d18e30487d0c9fb5ffcf4276bf3744278ad1f1f5fe9b5", "class_name": "RelatedNodeInfo"}}, "text": "181-2). \n\u201cThis suggests that it was the crowd rather \nthan the ulama, that had the upper hand \nand were deciding what would happen\u201d  \n(p. 182). \n\nG e n e r a l l y ,  t h e  h e a d  o f  s t a t e \u2014 t h e \nsultan\u2014remained untouched. A brief \nanalysis of the theoretical literature (from \nal-Maward\u012b to Ibn Qayyim al-Jawz\u012byah) on \nthe legitimacy of rebelling against the ruler \nshows that the \u201cattitudes and positions \nin the literature vis-\u00e0-vis the imams were \ntransferred to Mamluk sultans, making \nreal, meaningful protest against them \nvery limited. Instead, the sultan was often \npresented as the judge of last resort and \nabove blame\u201d (p. 188). But this did not \nprevent the ruling factions from using \npopular crowds in their struggles for \npower. Satire and parody could also be \nused against rulers (pp. 193-7).\n\nThis book has the merit of revealing \nthe complexity of urban societies in the", "start_char_idx": 16248, "end_char_idx": 17149, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a486a8f9-385a-4d2f-b374-bb7b2b7afe71": {"__data__": {"id_": "a486a8f9-385a-4d2f-b374-bb7b2b7afe71", "embedding": null, "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7030", "node_type": "4", "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "hash": "500ef22e58ae20250482e49860c46d9402b35b5a67c31d50f1543839d72be4a4", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8e71ae7b-c3b1-4aae-a8ed-8fa518272a43", "node_type": "1", "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "hash": "5e44b1c8b7f02b9f1d24972091c146cee3e3fa45ce3d72259596e6ac99cbef44", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d23366c8-b446-42c4-8e9b-db5ba7c05762", "node_type": "1", "metadata": {}, "hash": "09e0c44560283c3cfad3e40bec563a614d08a701db925a37f1091ee94b0ac032", "class_name": "RelatedNodeInfo"}}, "text": "193-7).\n\nThis book has the merit of revealing \nthe complexity of urban societies in the \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n202  \u2022  anne tRoadec\n\npre-modern Middle East and drawing \nattention to a topic that has been poorly \nresearched until now. Without calling into \nquestion the conclusions of the author, this \nsubject would have benefited from being \nsituated in a better defined conceptual \nframework.\n\nF i r s t  o f  a l l ,  t h i s  c o n c e r n s  t h e \np e r i o d i z a t i o n .  F r o m  t h e  s t a r t  o f  t h e \nbook, the author claims to query the \nperiodization by broadening the fifteenth \ncentury to include the Ottoman period,6 \nso to speak. The fifteenth century was a \ntime of intense transformations, whose \nmechanisms are described here with \nclarity. Nevertheless, the starting point of \nthis specific periodization is not justified. \nSome elements analyzed in this work \nappear well before the fifteenth century \na n d  c h a r a c t e r i z e  t h e  M i d d l e  I s l a m i c \nperiod spanning from the eleventh to \nsixteenth centuries. For example, the \n\u201cpopularization\u201d and the changes made \nto the writing of history pre-existed \nthe fifteenth century. On these issues, \nElbendary might have drawn on t he \nwork of C. Hirschler, The Written Word \nin the Medieval Arabic Lands: A Social \nand Cultural History of Reading Practices \n(Edinburgh: Edinburgh University Press, \n\n6.  The chapter of Jean-Claude Garcin, \u201cLa \nr\u00e9volte donn\u00e9e \u00e0 voir chez les populations civiles \nde l\u2019\u00e9tat militaire mamluk (xiiie-xve s.),\u201d in \u00c9ric \nChaumont (ed.), Autour du regard : M\u00e9langes \nGimaret (Leuven: Peeters, 2003), 261-78, would \nhave been very useful in this respect.\n\n2013). This would have provided a more \nsatisfactory definition of the concept of \npopularization (i.e., the spread of the \nwritten word to non-elite groups) in order \nto avoid the pitfall of the dichotomy of \npopular/elite culture.\n\nFurther, a conceptual refocusing of \nrevolts and their representation in the \nsources (notably through the study of \nvocabulary) would have been expected. \nA definition of the \u201curban protests\u201d \nannounced in the title of the book should \nbe given in the introduction,6 and the \nstudy of Bedouin revolts, addressed in the \nwork, but outside the framework of the \nurban protests, should be justified.7\n\nF i n a l l y ,  t h e  k i n d  o f  n e g o t i a t i o n \np r o c e d u r e s  t h a t  p u t  a n  e n d  t o  t h e \nrevolts, and which are discussed here as \ncharacteristic of the fifteenth century, \nh a v e  b e e n  t r e a t e d  e x t e n s i v e l y  i n \nscholarship on medieval Western Europe \nsince the research of Claude Gauvard8. \nTaking this into account could give rise, \nmutatis mutandis, to quite interesting \ncomparisons with the Islamic Middle \nEast. These remarks notwithstanding, \nElbendary\u2019s study of popular protest in the \nlate Mamluk period is a welcome addition \nto the field.\n\n7.  On the mecanism of this revolt, see Sarah \nB\u00fcssow-Schmitz, \u201cRules of Communication and \nPolitics between Bedouin and Mamluk Elites in \nEgypt: The Case of the al-A\u1e25dab Revolt, c. 1353,\u201d \nNomads in the Political Field. Eurasian Studies \n(2010): 67-104.\n\n8. See for instance, the studies collected by C. \nGauvard, Violence et ordre public au Moyen \u00c2ge, \n\u201cLes M\u00e9di\u00e9vistes fan\u00e7ais\u201d 5 (Paris, Picard: 2005).", "start_char_idx": 17062, "end_char_idx": 20398, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d23366c8-b446-42c4-8e9b-db5ba7c05762": {"__data__": {"id_": "d23366c8-b446-42c4-8e9b-db5ba7c05762", "embedding": null, "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7031", "node_type": "4", "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "hash": "546e08d99aff32c9139f40fcefcc362eafb65e2a2e52d1b8fd48069002018b84", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a486a8f9-385a-4d2f-b374-bb7b2b7afe71", "node_type": "1", "metadata": {"identifier": "alusur-7030", "author": "Troadec, Anne", "title": "Amina Elbendary, Crowds and Sultans: Urban Protest in Late Medieval Egypt and Syria ", "date": "2016-11-15", "file": "alusur-7030.pdf"}, "hash": "cfe10855ff831b689c5681d71f6ac24e5f7fd89388755eb0a817b2aa44d97803", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "565e9f58-bbed-443f-ab85-32422aa49d12", "node_type": "1", "metadata": {}, "hash": "1aaa1c6725dd443bf57ef62805b7b93cc64afdef5fbb5e9a2ebb2a95ffb3cedf", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 203-207\n\nBook Review\n\nSc h o l a r s  o f  M a m l u k  h i s t o r y  a r e indebted to the late Ulrich Haarmann (1942-1999) for underscoring the \nvalue of travelogues by European pilgrims \nand diplomats as primary sources. In \nhis pioneering article, \u201c The Mamluk \nSystem of Rule in the Eyes of Western \nTravelers,\u201d published posthumously in \n2001 in the Maml\u016bk Studies Review (pp. \n1-24), Haarmann showed that the works \nof Europeans who visited Egypt and \nSyria during the fifteenth and sixteenth \ncenturies included valuable information \non the social, natural, cultural and political \nhistory of the later Mamluk period. Their \nwritings constitute an important corpus \nthat can help modern-day historians to \nsupplement and scrutinize the contents of \nworks in Near Eastern languages. This is \nespecially the case since European authors \nsometimes provide information on aspects \nof everyday life that, while of great interest \nto modern-day readers, were taken for \ngranted and therefore left uncommented \nby local historiographers.\n\nWhile Haarmann referred to a large \nnumber of relevant sources in his article, \nhe never intended it as an exhaustive \nreview of the extant premodern European \nliterature on the Mamluk Sultanate. It \nis thus not surprising that subsequent \nscholarship has pointed to other texts \ni n  E u r o p e a n  l a n g u a g e s  t h a t  a r e  o f \nconsiderable value for the study of late \nM a m l u k  h i s t o r y .  O n e  o f  t h e s e  t e x t s , \nthe Legatio Babylonica by the Spanish \nenvoy Petrus Martyr Anglerius (1457-\n1526), has long been available only in the \nLatin original and a very dated Spanish \ntranslation. It is now accessible to the \nbroader scholarly public by means of Hans \nHeinrich Todt\u2019s recent re-edition and \nGerman translation. This new publication \nis of outstanding quality and deserves the \nfull attention of all scholars interested \nin the history of the late Mamluk period, \nespecially since the Legatio Babylonica \nincludes ample and valuable information \non a period for which the corpus of \nArabic sources is very limited, namely, \n\nPetrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung \nund Kommentar von Hans Heinrich Todt, Corpus Islamo-\nChristianum 8 (Wiesbaden: Harrassowitz 2015), x, 450 pages. ISBN \n9783447103473, Price: \u20ac 122.00. \n\nChristian Mauder\n\nUniversity of G\u00f6ttingen\n(christian.mauder@phil.uni-goettingen.de)\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n204  \u2022  chRiStian MaudeR\n\nfrom the death of the Mamluk Sultan \nQ\u0101yitb\u0101y (r. 872-901/1468-1496) to the \nearly reign of Sultan Qan\u1e63awh al-Ghawr\u012b (r. \n906-922/1501-1516).\n\nThe book under review, based on the \nauthor\u2019s PhD dissertation, consists of a \ncomprehensive Introduction (pp. 1-160), \nthe Latin edition with parallel German \ntranslation and notes (pp. 161-365), three \nappendices (pp. 366-426), a bibliography \n(pp. 427-443), a list of figures (pp. 444-6) \na n d  a n  i n d e x  o f  p r o p e r  n a m e s  ( p p . \n447-450).\n\nThe Introduction is divided into eleven \nsubsections. In the first subsection (pp.", "start_char_idx": 43, "end_char_idx": 3132, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "565e9f58-bbed-443f-ab85-32422aa49d12": {"__data__": {"id_": "565e9f58-bbed-443f-ab85-32422aa49d12", "embedding": null, "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7031", "node_type": "4", "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "hash": "546e08d99aff32c9139f40fcefcc362eafb65e2a2e52d1b8fd48069002018b84", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d23366c8-b446-42c4-8e9b-db5ba7c05762", "node_type": "1", "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "hash": "a8a5af0a891d94ba66ef0313aeeef197f912f569a71695ea493419a3ea572983", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ff268714-952f-431d-a707-e129e85a03c1", "node_type": "1", "metadata": {}, "hash": "5a7a54ff3c72daec4e1d218c05143a1acffceab1f7bf467a5230da55f5691911", "class_name": "RelatedNodeInfo"}}, "text": "The Introduction is divided into eleven \nsubsections. In the first subsection (pp. \n1 - 3 ) ,  T o d t  e x p l a i n s  w h y  t h e  L e g a t i o \nB a b y l o n i c a  d e s e r v e s  a  n e w  e d i t i o n , \npointing inter alia to the value of the \ntext as a work of Latin literature and as a \nunique source on the history of the Near \nEast at the turn of the fifteenth to the \nsixteenth century. Nevertheless, neither \na text-critical edition of the text nor an \nup-to-date annotated translation had been \navailable up to now. Todt addresses these \ndesiderata with his publication. \n\nTodt offers a brief albeit adequate \noverview of the state of research on the \nLegatio Babylonica (pp. 3-8). He then turns \nin the third section of the Introduction \nto the historical context of the text (pp. \n9-24). Here, the editor provides detailed \ninformation on the conquest of the last \nprimarily Muslim-inhabited areas of the \nIberian Peninsula at the hands of the \nCatholic kings Isabella I and Ferdinand II \nand the religious policy of these Christian \nrulers in the years 1481-1502. These \ndevelopments resulted in the forced mass \nconversion, expulsion, enslavement or \nkilling of most of the remaining Muslim \nand Jewish population of the Iberian \nPeninsula.\n\nThe fourth section is dedicated to \na study of the biography of the Petrus \nMartyr Anglerius (pp. 25-48). Born in the \nItalian town of Arona on the shores of the \nLago Maggiore in 1457, Petrus Martyr held \nnumerous diplomatic, educational and \nadministrative posts at various localities \nin northern and central Italy, thereby \nusing to full advantage his thorough \neducation in the antique Latin cultural \nheritage which he had received in Milan \nand Rome. In 1487, he moved to Spain, \nwhere he joined the court society of \nIsabella I. Having participated in military \nactivities against the Muslims of Granada, \nhe became a priest in 1492 and thereafter \nserved as a tutor to young noblemen and \nas the queen\u2019s personal confessor. After \nhis return from his diplomatic embassy \nto Egypt, Petrus Martyr received several \npromotions, including that to the post of \nPrior of Granada in 1503. After Isabella\u2019s \ndeath in 1504, Petrus Martyr continued his \nservice to the crown in various religious, \nliterary, diplomatic and administrative \ncapacities, reaching the pinnacle of his \ncareer in 1524 with his promotion to \nBishop of Jamaica. Suffering from weak \nhealth, however, the newly appointed \nBishop was unable to travel to his oversea \ndiocese and died in 1526, most likely \nin Granada. Among his literary works, \nPetrus Martyr\u2019s multivolume history of \nthe Spanish conquest of the Americas, De \nOrbe Novo Decades, has received by far the \nmost attention, although the author is also \nknown for his collection of letters as well \nas a number of other works, including the \nLegatio Babylonica.\n\nThe short fifth section (pp. 49-51) deals \nwith the background of Petrus Martyr\u2019s \nmission to Egypt and the content of the \naccount of his trip, the Legatio Babylonica. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nPetrus Martyr Anglerius\u2019s Legatio Babylonica  \u2022  205\n\nIn reaction to the measures taken by \nIsabella and Ferdinand against the Muslim \ninhabitants of the Iberian Peninsula, the \nMamluk Sultan al-Ghawr\u012b had threatened \nto force European merchants to convert to \nIslam, to banish them from their territory \nor to kill them outright. Moreover, he \na n n o u n c e d  h i s  i n t e n t i o n  t o  d e s t r o y \nChristian pilgrimage sites within his \nrealm.", "start_char_idx": 3050, "end_char_idx": 6570, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ff268714-952f-431d-a707-e129e85a03c1": {"__data__": {"id_": "ff268714-952f-431d-a707-e129e85a03c1", "embedding": null, "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7031", "node_type": "4", "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "hash": "546e08d99aff32c9139f40fcefcc362eafb65e2a2e52d1b8fd48069002018b84", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "565e9f58-bbed-443f-ab85-32422aa49d12", "node_type": "1", "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "hash": "44f6fcfd458bb3610472f4c5074eeeccd4bec5cfc138242029a3b16f1d9ab341", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5c08a8f3-58dc-49cf-9818-9b6821fdce8c", "node_type": "1", "metadata": {}, "hash": "78a6b2be359c3246ff512d5874041190552f4952de7a774c949a140d298496a2", "class_name": "RelatedNodeInfo"}}, "text": "Isabella and Ferdinand responded \nby sending an envoy to Egypt to dissuade \nthe Mamluk ruler from these plans, ensure \nfavorable conditions for Christian pilgrims, \nand point out the economic and military \nadvantages that friendly relations between \nSpain and the Mamluk Sultanate would \nhave for the Muslim side. They appointed \nPetrus Martyr for this mission.\n\nThe Legatio Babylonica contains the \ndetailed account of his undertaking. It \nconsists of three letters. The first of these \nletters deals with the envoy\u2019s trip from \nGranada to Venice and his sojourn in \nthis city. The second letter describes the \ncrossing of the Mediterranean and Petrus \nMartyr\u2019s arrival in Alexandria. Petrus \nMartyr\u2019s trip to Cairo, his diplomatic \nactivities in this city, and his return to \nEurope form the contents of the third and \nby far longest part of the work. Here, the \nauthor provides not only a detailed report \nof his negotiations with the Mamluk Sultan \nal-Ghawr\u012b, but also informs his readers \nabout the history and the political system \nof the Mamluk Sultanate as well as the \nnatural history of Egypt and its famous \nsights such as the Pyramids of Giza.\n\nThe sixth section of the Introduction \n(pp. 52-75) includes a thorough historical \nreconstruction of Petrus Martyr\u2019s mission \nto Egypt, which lasted from August 1501 \n(departure from Granada) to September \n1502 (return to Toledo) and included a \n\nsojourn in Egypt of about three months \nbetween late December 1501 and late \nMarch 1502. Among other things, Todt \nelucidates in painstaking detail the route \nthat the Spanish envoy took to and from \nEgypt.\n\nThe seventh section (pp. 76-98) is \ndedicated to a study of the biographies \nof Petrus Martyr\u2019s two most important \ni n t e r l o c u t o r s  i n  M a m l u k  E g y p t ,  t h e \ndragoman and low-ranking am\u012br Taghr\u012b \nBird\u012b and Sultan al-Ghawr\u012b. Whereas \nTodt\u2019s short overview of the career of \nthe Mamluk Sultan provides hardly any \nnew information on this well-known \npolitical figure, his discussion of Taghr\u012b \nBird\u012b\u2019s life and background constitutes \nin itself a valuable contribution to our \nknowledge of the social history of the late \nMamluk period. Among other things, Todt \nshows that Taghr\u012b Bird\u012b was most likely \nborn in Catalonia into a Jewish family \nbefore coming to Egypt in the wake of a \nshipwreck. This information on Taghr\u012b \nBird\u012b\u2019s background is of considerable \ni m p o r t a n c e ,  g i v e n  t h a t  i n  n u m e r o us \ninstances Petrus Martyr highlights the \nMamluk dragoman\u2019s connection to the \nIberian Peninsula as an important basis for \ntheir good collaboration in Egypt.\n\nT h e  e i g h t h  s e c t i o n  ( p p .  9 9 - 1 0 3 ) \nprovides an in-depth analysis of Petrus \nMartyr\u2019s account of his negotiations with \nal-Ghawr\u012b, paying special attention to the \nargumentative, rhetoric and narrative \nstrategies featuring in this portion of the \nLatin text.\n\nContinuing the focus of the preceding \nsection, the ninth part of the Introduction \n(pp. 104-21) studies the literary character \nof the Legatio Babylonica. It contextualizes \nthe text within the genre of diplomatic \nr e p o r t s  a n d  d e a l s  w i t h  i t s  n a r r a t i v e \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\n206  \u2022  chRiStian MaudeR\n\nstrategies in engaging with the foreign as \nwell as with its language and style.\n\nThe tenth section (pp.", "start_char_idx": 6571, "end_char_idx": 9919, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5c08a8f3-58dc-49cf-9818-9b6821fdce8c": {"__data__": {"id_": "5c08a8f3-58dc-49cf-9818-9b6821fdce8c", "embedding": null, "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7031", "node_type": "4", "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "hash": "546e08d99aff32c9139f40fcefcc362eafb65e2a2e52d1b8fd48069002018b84", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ff268714-952f-431d-a707-e129e85a03c1", "node_type": "1", "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "hash": "a9c785827fa4016e2a417b6b93738ec9c281d3887cdc75718668ab2baf03d8d2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9c704a48-ad99-4bd2-a6d0-885bc2232103", "node_type": "1", "metadata": {}, "hash": "497d88d15179f84cfa70654964e672420579d5e1f30ce6df6446a660197946d4", "class_name": "RelatedNodeInfo"}}, "text": "The tenth section (pp. 122-157) provides \ndetailed bibliographical information and \ncomments on the preceding editions \nand translations of Legatio Babylonica, \nbeginning with the Latin editio princeps of \n1511 and ending with the Latin edition cum \nSpanish translation of 1947. Reproductions \nof the cover pages of all editions and \ntranslations dealt with allow the reader \ndirect insights into the history of the text \nand its publications.\n\nIntroductory remarks on the translation \nand edition proper makes up the eleventh \nand final section (pp. 158-160) of the \nIntroduction. Todt explains that text-\ncritical annotations can be kept to a \nminimum, given that early prints of the \nwork offer a generally very reliable text \nwith few variants. The author has slightly \nadjusted the Latin text, however, using a \nmore common orthography, additional \npunctuation marks, and chapter and \nparagraph breaks to make it more readable. \nHis endnotes provide helpful information \non linguistic peculiarities, uncommon \nnames, and technical terms.\n\nThe edition and translation of the text \nmake up the bulk of the volume. The \nLatin text and the corresponding German \ntranslation are presented on opposite \np a g e s ,  w i t h  p a r a g r a p h  a n d  s e n t e n c e \nnumbers allowing for easy navigation and \ncomparison. Petrus Martyr\u2019s eloquent \nLatin is, as the editor himself notes, of \nhigh linguistic quality and a considerable \ndegree of complexity. Readers who are \nnot thoroughly familiar with the Latin \nliterature of the early sixteenth century \nw i l l  t h e r e f o r e  o f t e n  r e l y  o n  T o d t \u2019 s \ntranslation. They can do so without the \nslightest reservations, given that the \n\ntranslation, as an in-depth comparison \nof several sample passages showed, is a \nvery precise and linguistically absolutely \na p p r o p r i a t e  r e n d e r i n g  o f  t h e  L a t i n \noriginal. Todt deserves ample praise for \nthis masterpiece of philological precision \nand stylistic beauty.\n\nIn terms of content, the sections of \nthe text (pp. 258-271) that deal with the \nreign of Sultan Q\u0101ytb\u0101y, the chaotic \nperiod following his death and Sultan \na l - G h a w r \u012b \u2019 s  a s c e n s i o n  t o  t h e  t h r o n e \ndeserve special attention, given that they \ninclude numerous pieces of information \nnot included in our Arabic standard source \nfor this period, Mu\u1e25ammad Ibn Iy\u0101s\u2019 (d. \nafter 928/1522) Bad\u0101\u02bei\u02bf al-zuh\u016br f\u012b waq\u0101\u02bei\u02bf \nal-duh\u016br. Any future study of this still \nlittle understood period will have to take \nPetrus Martyr\u2019s statements into account, \nespecially since the European envoy \nreceived his information from people \ndirectly involved in the events.\n\nThe first of the three appendices (pp. \n366-413) deals with the Latin inscriptions \nPetrus Martyr mentions in his text, which \nare of limited interest to the non-specialist. \nT h e  s e c o n d  a p p e n d i x  ( p p .  4 1 3 - 4 1 6 ) \ndiscusses the historical background of the \nfact that Petrus Martyr refers to parts of \nCairo as \u201cBabylon,\u201d while the third one (pp. \n416-425) contains editions of letters and \nother documents related to the envoy\u2019s \nmission.\n\nT o d t \u2019 s  t h o r o u g h  i n t r o d u c t i o n  t o \nthe text provides the reader with all \ninformation necessary. The edition itself \nand his translation are of very high \nscholarly quality, leaving little room \nfor improvement. It should be noted, \nhowever, that Todt\u2019s book is the work \nof a Latinist who writes primarily with a \nLatinist readership in mind. Hence, the", "start_char_idx": 9897, "end_char_idx": 13420, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9c704a48-ad99-4bd2-a6d0-885bc2232103": {"__data__": {"id_": "9c704a48-ad99-4bd2-a6d0-885bc2232103", "embedding": null, "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7031", "node_type": "4", "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "hash": "546e08d99aff32c9139f40fcefcc362eafb65e2a2e52d1b8fd48069002018b84", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5c08a8f3-58dc-49cf-9818-9b6821fdce8c", "node_type": "1", "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "hash": "52d15f7bd342848587584016645b9813e102622383b0f70e6def51964ad53b3f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "95461d87-4daa-487a-aba8-3721627af286", "node_type": "1", "metadata": {}, "hash": "fc4f827fa58c9adbbe0a4da9ab2b02e8ece5a52a33657cac751da1e8c6661155", "class_name": "RelatedNodeInfo"}}, "text": "Hence, the \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016)\n\nPetrus Martyr Anglerius\u2019s Legatio Babylonica  \u2022  207\n\nIntroduction includes several lengthy \nuntranslated Latin quotations that not \nevery reader will find easily accessible. \nMoreover, Todt\u2019s transliteration of Arabic \nand Turkish words and names is at times \nidiosyncratic (e.g., \u201cBajazet II.\u201d [pp. 89, 95] \ninstead of \u201cB\u0101yez\u012bd II.\u201d) and sometimes \ndoes not comply with the rules of the \nGerman Oriental Society that the author \nseeks to apply (cf. p. 159).1 \n\nReaders should, moreover, keep two \nadditional points in mind which, however, \ncannot be fairly blamed on the editor. \nFirst, Todt did his best in his notes to \ncompare Petrus Martyr\u2019s account of the \nhistory of the late Mamluk Sultanate \nt o  t h a t  o f  I b n  I y \u0101 s  ( w h i c h  i s  w i d e l y \navailable in French, German and English \ntranslations). But he was obviously unable \nto incorporate relevant material from \nother, thus far untranslated works of the \nArabic historiographical tradition, such \nas the chronicles of A\u1e25mad Ibn \u1e6c\u016bl\u016bn \n(d. 953/1546), Ibn al-\u1e24im\u1e63\u012b (d. 934/1527) \nor Ibn Sib\u0101\u1e6d (d. in or after 926/1520). For \nhistorians of the Near East of the late \nmiddle period, even Todt\u2019s thorough \nannotations are no substitute for a detailed \nknowledge of the primary Arabic sources.\n\n1.  Pedro M\u00e1rtir de Angler\u00eda: Una embajada \nespa\u00f1ola al Egipto de principios del siglo XVI: la \nLegatio Babilonica de Pedro M\u00e1rtir de Angler\u00eda: \nestudio y edici\u00f3n triling\u00fce anotada en lat\u00edn, espa\u00f1ol \ny \u00e1rabe. Estudio, edici\u00f3n latina, notas y traducci\u00f3n \nal espa\u00f1ol de Ra\u00fal \u00c1lvarez-Moreno. Traducci\u00f3n \nal \u00e1rabe de Ebtisam Shaban Mursi. Revisi\u00f3n de la \ntraducci\u00f3n al \u00e1rabe de El Sayed Ibrahm Soheim, \nMadrid 2013.\n\nSecond, Todt was unable to take into \naccount another recent re-edition of \nPetrus Martyr\u2019s text published together \nwith a (valuable) Spanish and a (highly \nanachronistic and problematic) Arabic \ntranslation in Madrid in 2013.1 Although \nTodt\u2019s Introduction and notes are generally \nmore detailed and comprehensive than \nthose included in the recent Spanish \nedition, readers who want to make sure \nthat they are fully familiar with the latest \nscholarship on Petrus Martyr and the \nLegatio Babylonica will wish to consult \nboth recent publications.\n\nThese minor points notwithstanding, \nTodt\u2019s re-edition and translation of the text \nwith the accompanying comprehensive \nIntroduction is a philological achievement \no f  e x e m p l a r y  c h a r a c t e r .  S c h o l a r s \ninterested in using Petrus Martyr\u2019s text \nas a source for their study of the history \nof the late Mamluk period could not have \nhoped for a better basis for their work. It \nis hoped that Todt\u2019s work will incite new \ninterest in this era in general and the \nchaotic five-year period between Sultan \nQ\u0101ytb\u0101y\u2019s death and Sultan al-Ghawr\u012b\u2019s \nascension in particular \u2013 a fascinating \nperiod that still awaits a detailed historical \nanalysis.", "start_char_idx": 13410, "end_char_idx": 16351, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "95461d87-4daa-487a-aba8-3721627af286": {"__data__": {"id_": "95461d87-4daa-487a-aba8-3721627af286", "embedding": null, "metadata": {"identifier": "alusur-7034", "author": "Crone, Patricia", "title": "Remarks by the Recipient of the 2014 MEM Lifetime Achievement Award ", "date": "2015-11-15", "file": "alusur-7034.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7034", "node_type": "4", "metadata": {"identifier": "alusur-7034", "author": "Crone, Patricia", "title": "Remarks by the Recipient of the 2014 MEM Lifetime Achievement Award ", "date": "2015-11-15", "file": "alusur-7034.pdf"}, "hash": "bd227f46bd977eb2463e3d944c17ccfd8f0a15dfdf8f723772d13f51e2e5cb70", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9c704a48-ad99-4bd2-a6d0-885bc2232103", "node_type": "1", "metadata": {"identifier": "alusur-7031", "author": "Mauder, Christian", "title": "Petrus Martyr Anglerius, Legatio Babylonica. Edition, \u00dcbersetzung und Kommentar von Hans Heinrich Todt", "date": "2016-11-15", "file": "alusur-7031.pdf"}, "hash": "cc6deaae50e769736fa41c5ece57b195536f90db95cd4dbb092157900290dcb5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac4da986-21f2-41bf-88cf-68e20db6ffb2", "node_type": "1", "metadata": {}, "hash": "ad693ccc2f4bb515c44455856ae0fb47cca534ff51eec8aca8358236f9d502cf", "class_name": "RelatedNodeInfo"}}, "text": "MEM Awards\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): iii-vi\n\nWhen I discussed with Matthew what I should talk about, he said he\u2019d like to hear some manner \nof reflection on my work, career, books, \nstudents, and the state of the field, or \nsome combination of these things. Well, I \ndoubt that I shall be able to talk about all \nthese things, but let me start by telling you \na story.  \n\nOne summer towards the end of my \ntime at school, one of my sisters and I \nwent to the theatre festival at Avignon, \nand there for the first time in my life, I met \na live Muslim, a Moroccan. I had decided \nto study the Muslim world without ever \nknowingly having set eyes on an Arab or \nPersian or heard Arabic or Persian spoken. \nThere weren\u2019t any of them in Denmark \nback then: it was Gilgamesh who had \nseduced me. I discovered him in my teens \nand wanted to be an ancient Near Eastern \narchaeologist, but for a variety of reasons \n\nI became an Islamicist instead. Anyway, \nI met this Moroccan in Avignon, and he \ntold me the story of the Battle of Siffin: \nthe Syrians were losing and responded by \nhoisting Qurans on their lances, the battle \nstopped, and so Ali lost. It never occurred \nto me to believe it; I smiled politely \nand thought to myself, \u201cwhen I get to \nuniversity I\u2019ll hear a different story.\u201d I got \nto Copenhagen University, but no Islamic \nhistory was taught there, only Semitic \nphilology, which I did not want to do, \nand history, meaning European history, \nwhich I did do and enjoyed, but which was \nnot where I wanted to stay. Eventually I \ngot myself to England, and there I was \naccepted by SOAS and heard Professor \nLewis lecture on early Islamic history, \nincluding the Battle of Siffin. He told the \nstory exactly as my Moroccan friend had \ntold it. I could not believe it. It struck me \nas obvious that the narrative was fiction, \n\nRemarks by the Recipient of the 2014 MEM Lifetime Achievement Award  \nWritten for the Annual Meeting of Middle East Medievalists  \n\nand Read in Absentia by Matthew S. Gordon \n(November 22, 2014, Washington, D.C.)\n\nPatricia Crone* \nInstitute for Advanced Study, Princeton\n\n* Middle East Medievalists is deeply saddened by Patricia Crone\u2019s passing in July 2015. Several colleagues \nhave written reminiscences in her memory to be found in the \u201cIn Memoriam\u201d section of the journal below.  \n[A. B.]", "start_char_idx": 45, "end_char_idx": 2379, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac4da986-21f2-41bf-88cf-68e20db6ffb2": {"__data__": {"id_": "ac4da986-21f2-41bf-88cf-68e20db6ffb2", "embedding": null, "metadata": {"identifier": "alusur-7034", "author": "Crone, Patricia", "title": "Remarks by the Recipient of the 2014 MEM Lifetime Achievement Award ", "date": "2015-11-15", "file": "alusur-7034.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7034", "node_type": "4", "metadata": {"identifier": "alusur-7034", "author": "Crone, Patricia", "title": "Remarks by the Recipient of the 2014 MEM Lifetime Achievement Award ", "date": "2015-11-15", "file": "alusur-7034.pdf"}, "hash": "bd227f46bd977eb2463e3d944c17ccfd8f0a15dfdf8f723772d13f51e2e5cb70", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "95461d87-4daa-487a-aba8-3721627af286", "node_type": "1", "metadata": {"identifier": "alusur-7034", "author": "Crone, Patricia", "title": "Remarks by the Recipient of the 2014 MEM Lifetime Achievement Award ", "date": "2015-11-15", "file": "alusur-7034.pdf"}, "hash": "7b94b49545aaf1539d4cc90428a66014733235ea2f7578f0a2a4d7b46abab351", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "edc3aa9a-b215-45fe-9fb0-aa5882b7103a", "node_type": "1", "metadata": {}, "hash": "74f8f7510693490869061410b77236aae63060f8046445aad9d08c208eec4a67", "class_name": "RelatedNodeInfo"}}, "text": "iv  \u2022  Patricia crone\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nand besides, everyone knows that battle \naccounts are most unlikely to be reliable, \nleast of all when they are told by the loser. \nI thought about it again many years later, \nin 2003, when one of Saddam Hussain\u2019s \ngenerals, Muhammad Saeed al-Sahhaf, \nalso known as comical (not chemical) Ali, \npersistently asserted that the Iraqis had \ndefeated the Americans and put them to \nflight, so that there weren\u2019t any American \ntroops in Iraq any more. At the very least \none would have expected Lewis to say \nsomething about the problematic nature \nof battle narratives, and was this really \ntrue? But no: it was a truth universally \nacknowledged that, during the Battle of \nSiffin, the Syrians hoisted Qurans on their \nlances and thereby stopped the battle, \ndepriving the Iraqis of their victory.\n\nI think this is the biggest academic \nshock I\u2019ve ever suffered, but I didn\u2019t say \nanything. I never did, I was too shy. And \nthen I encountered John Wansbrough. He \nread Arabic texts with us undergraduates, \nclearly thinking we were a hopeless lot, but \nhe was the first person I met at SOAS who \ndoubted the Siffin story. As it turned out, \nhe doubted just about everything in the \ntradition. I was fascinated by him. I wanted \nto know how he thought we should go \nabout writing about early Islamic history, \nso I continued reading texts with him as a \ngraduate, but I never got an answer. Once, \nwhen we were reading Tabari\u2019s account of \nIbn al-Ash\u02bfath\u2019s revolt in the mid-Umayyad \nperiod, Wansbrough asked: \u201cwhat year are \nwe in?\u201d I thought he simply meant \u201cwhat \nyear has Tabari put this in?,\u201d but when I \nreplied year 82,\u201d or whatever, he acidly \nretorted, \u201cI see you have the confidence of \nyour supervisor,\u201d meaning Bernard Lewis, \nmy supervisor, whom he deeply disliked. \nI think his question was meant to  be \n\nunderstood as, \u201cIs all this really something \nthat happened in year 82 (or whenever) or \nis it stereotyped battle scenes interspersed \nwith poetry that could be put in any heroic \naccount in need of amplification?\u201d I don\u2019t \nknow, for he did not explain.  He never did. \nHe was an imam samit. \n\nFrom all this you can see two things. \nFirst, it was not exposure to Wansbrough \nthat made me a sceptic or radical or \nwhatever else they like to call me. I was \na sceptic already in Avignon, years before \nI came to England, without being aware \nof it. In my own understanding I was just \nthinking commonsense. And secondly, \nIslamic history was not studied at an \nadvanced level. I don\u2019t know how the Battle \nof Siffin is taught these days, but I cannot \nimagine it is done with the credulity of \nthose days and, at least in England, Lewis \nmust take part of the credit for this, for he \nwas very keen for Islamicists to become \nhistorians.   \n\nAfter I\u2019d finished my thesis, Michael \nCook and I finished Hagarism (1977) which \nI assume you have heard about and don\u2019t \npropose to talk about; and next, in between \nsome articles, I wrote Slaves on Horses \n(1980), which was the first third of my \nthesis, drastically rewritten. Then it was \nRoman, Provincial and Islamic Law (1987), \nwhich was a drastically rewritten version \nof my thesis part two and which I loved \nresearching because the literature on the \nGreek, Roman and provincial side was so \nsuperb. The legal learning possessed by \nthese late nineteenth- and early twentieth-\ncentury German and Italian scholars was \nincredible, and on top of that they were \nwonderfully intelligent and lucid. The \nFirst World War and now it is all gone. \nApparently it isn\u2019t even done to admire \nthem any more. A perfectly friendly", "start_char_idx": 2383, "end_char_idx": 6020, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "edc3aa9a-b215-45fe-9fb0-aa5882b7103a": {"__data__": {"id_": "edc3aa9a-b215-45fe-9fb0-aa5882b7103a", "embedding": null, "metadata": {"identifier": "alusur-7034", "author": "Crone, Patricia", "title": "Remarks by the Recipient of the 2014 MEM Lifetime Achievement Award ", "date": "2015-11-15", "file": "alusur-7034.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7034", "node_type": "4", "metadata": {"identifier": "alusur-7034", "author": "Crone, Patricia", "title": "Remarks by the Recipient of the 2014 MEM Lifetime Achievement Award ", "date": "2015-11-15", "file": "alusur-7034.pdf"}, "hash": "bd227f46bd977eb2463e3d944c17ccfd8f0a15dfdf8f723772d13f51e2e5cb70", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac4da986-21f2-41bf-88cf-68e20db6ffb2", "node_type": "1", "metadata": {"identifier": "alusur-7034", "author": "Crone, Patricia", "title": "Remarks by the Recipient of the 2014 MEM Lifetime Achievement Award ", "date": "2015-11-15", "file": "alusur-7034.pdf"}, "hash": "cd0b72d4ddea2c0a700c3e655b477ec50d8c6839ad44b928d9022bb76c0e143f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8bd2639f-65d5-4bff-a20b-9832b153cfb7", "node_type": "1", "metadata": {}, "hash": "08811a304b8c3ff574f4a6498debd22d17d18461ab2d4c12662a9c770ef675fc", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Remarks by the Recipient of the 2014 MEM Lifetime Achievement Award  \u2022  v \n\nreviewer of my book on law cautioned \nhis readers that I was an admirer of these \nscholars, as if it were self-evident that they \nwere bad people. I don\u2019t see why.\n\nIn any case, Meccan Trade came out in \nthe same year. It was delayed by a report \nso negative that I withdrew it and sent it \nto Princeton University Press. The author \nof the negative report said that I should \nhave my head examined, that nothing I\u2019d \nwritten would win general acceptance \nand that I\u2019d never get a job in America. \nThis last was particularly hilarious since \nit had never occurred to me to apply for \none there. Serjeant was also outraged by \nMeccan Trade. He wrote a furious review \nin which he accused me of all sorts of \nmisdeeds. But today the book is perceived \nas being about the location of Mecca, to \nwhich I devote a page. I\u2019ve even heard \nsomebody introduce me as a speaker and \nlist Meccan Trade among my books with \nthe comment that it is about the location \nof Mecca, to which I had to say sorry, no, \nactually Meccan Trade is about Meccan \ntrade.\n\nAfter Meccan Trade, or at the same time \n(both this and other books took a long time \nto reach print), I published God\u2019s Caliph \nwith Martin Hinds. It was a short book, but \nCalder nonetheless thought it was long-\nwinded: I admit I found that hard to take \nseriously. It was as usual: the reviewers \nfound fault with this, that and the other, \nand you let it pass. The one thing I really \ndisliked about God\u2019s Caliph was the massive \nnumber of misprints, which Martin Hinds \nwas no better at spotting than I was.\n\nIt must have been after God\u2019s Caliph had \ngone to press that I wrote Pre-Industrial \nSocieties, which I hugely enjoyed doing \nbecause I had to read about all kinds of \nplaces that I didn\u2019t know much about, and \n\nalso because I wrote without footnotes. It \nsaves you masses of time. PIS, as I called it \n(pronouncing it Piss) was barely reviewed \nand took a while to gather attention, \nand it too was riddled with misprints, \nbut the misprints should now have been \neliminated and a fresh print-run with a \nnew cover is on its way.\n\nThe next book I wrote was The Book \nof Strangers: Medieval Arabic Graffiti on \nthe Theme of Nostalgia (1999), which was \ncompletely new to me when I started \ntranslating it. I inherited it from Martin \nHinds and was captivated by it, but had \ntrouble with the poetry in it. However, \nShmuel Moreh came to Cambridge shortly \nafter I\u2019d started, and he was well versed in \nArabic poetry, so I asked him if he\u2019d help \nme, and he would. So we translated it \ntogether and I took responsibility for the \nrest. \n\nThat book almost generated another \nSiffin story. The author is traditionally \nidentified as Abu \u2019l-Faraj al-Isfahani, but \nhe himself says that he was in his youth \nin 356/967, which makes him considerably \nyounger than Abu \u2019l-Faraj [who allegedly \ndied in 356/967 \u2013 A. B.]. Yaqut, who said he \ndid not know how to resolve the problem, \nnoticed this already. There is only one \nway to resolve it: the author is not Abu \n\u2019l-Faraj. The book doesn\u2019t have much in \ncommon with Abu \u2019l-Faraj\u2019s works either. \nBut a specialist in Abu \u2019l-Faraj insisted \nthat it was him and came up with the \nexplanation, also tried by older scholars, \nthat Abu \u2019l-Faraj was senile when he wrote \nthe book, so that he had forgotten when \nhe was young. Honestly, the things that \nIslamicists will say! \n\nThe next book was also a joint project \nand also connected with Martin Hinds and \nthe so-called \u201cHinds-Xerox\u201d which Martin", "start_char_idx": 6025, "end_char_idx": 9628, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8bd2639f-65d5-4bff-a20b-9832b153cfb7": {"__data__": {"id_": "8bd2639f-65d5-4bff-a20b-9832b153cfb7", "embedding": null, "metadata": {"identifier": "alusur-7034", "author": "Crone, Patricia", "title": "Remarks by the Recipient of the 2014 MEM Lifetime Achievement Award ", "date": "2015-11-15", "file": "alusur-7034.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7034", "node_type": "4", "metadata": {"identifier": "alusur-7034", "author": "Crone, Patricia", "title": "Remarks by the Recipient of the 2014 MEM Lifetime Achievement Award ", "date": "2015-11-15", "file": "alusur-7034.pdf"}, "hash": "bd227f46bd977eb2463e3d944c17ccfd8f0a15dfdf8f723772d13f51e2e5cb70", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "edc3aa9a-b215-45fe-9fb0-aa5882b7103a", "node_type": "1", "metadata": {"identifier": "alusur-7034", "author": "Crone, Patricia", "title": "Remarks by the Recipient of the 2014 MEM Lifetime Achievement Award ", "date": "2015-11-15", "file": "alusur-7034.pdf"}, "hash": "55f899c31996a55a8ed72ca0744a33ec9b4de519bec6d7dbc27bdb8a6f963a46", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "83f281de-74e1-4dff-ad8e-ea0f6515c766", "node_type": "1", "metadata": {}, "hash": "a60e24a4194b22906309a093bda17ea5d86058830f07dd9bfc9a0e14dc4dcc88", "class_name": "RelatedNodeInfo"}}, "text": "vi  \u2022  Patricia crone\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nhad received from Amr Khalifa Ennami and \nwhich Michael Cook used for his section \non the Murji\u02bfa in his Early Muslim Dogma.  \nMartin Hinds was working on the last \nsection of the manuscript when he died. \nI could have finished that last section, \nbut it seemed a bad idea to translate yet \nanother fragment. What should be done \nwas a translation of the whole epistle. \nBut I couldn\u2019t do that on my own \u2013 there \nwere parts of the manuscript that I simply \ncould not decipher. So I asked my former \ncolleague in Oxford, Fritz Zimmermann, \nif he would participate, and thank God, \nhe would. So we started by writing a \ntranslation each and then amalgamating \nthem, with long pauses over passages that \nseemed impossible. Fritz had some great \nbrain waves, and somehow we managed to \nget a complete typescript together. Then \nthere was all the rest, where the fun for \nme lay in comparing Salim and the Ibadi \nepistles that I had been able to buy in \nOman. The Epistle of Salim b. Dhakwan \nwas published in Oxford in 2001. Very few \npeople are interested in the Ibadis so it has \nnot exactly been a bestseller, but I learned \nan extraordinary amount from writing it. \n\nAfter that, I wrote Medieval Islamic \nPolitical Thought, which the Americans \ncalled God\u2019s Rule, though it is disagreeably \nclose to God\u2019s Caliph and not particularly \napt in my view. That book started as exam \nquestions in Cambridge. Carole Hillenbrand \nwas our external examiner, and when she \nsaw the questions, she asked me if I wanted \nto write a volume of political thought \nfor her Edinburgh series. I liked the idea, \nenvisaging the book as much smaller than \nit actually became. I also thought I could \ndo it fast because I thought I knew the field \ninside out, but that was only true of some \nof the subjects I wrote about.  I had to do \n\na lot of work on the Ismailis, for example \nbecause I did not know the sources well \nenough. I was also acutely aware of having \ninadequate knowledge of the last century \nbefore the Mongol invasions and don\u2019t \nthink I managed to get that right. I suppose \nI was running out of patience. I wasn\u2019t \nunder any pressure, for I had refused a \ncontract. I usually did until I was close to \nthe end. \n\nMy book on political thought was the \nfirst book of mine that was uniformly well \nreceived. All the others had a controversial \nelement to them that the reviewers didn\u2019t \nlike, if only for my refusal to accept that \nAbu\u2019l-Faraj al-Isbahani had forgotten when \nhe was young. Mercifully, there were also \nreviewers who found that a ridiculous \nargument. Not long afterwards they gave \nme the Levi della Vida medal and I also \nreceived several honorary doctorates. \nAltogether, it was clear that I was no \nlonger an enfant terrible. \n\nMy latest, and probably also last, book is \nThe Nativist Prophets of Early Islamic Iran: \nRural Revolt and Local Zoroastrianism \n(2012), which had its roots in my teaching \nin Oxford and which was very exciting to \nwrite because it was about villagers, whom \nwe rarely see in the sources, and because \ntheir form of Zoroastrianism was quite \ndifferent from that of the Pahlavi books. \nThat book was also well received, it was \nawarded no less than four book-prizes, \nfor its contribution to Islamic studies, to \nIranian studies, to Central Asian studies, to \nhistorical studies in general.\n\nIf I had not fallen ill, I would have \nstarted a book on the Dahris, Godless \npeople on whom I have written some \narticles, and who are certainly worth a \nbook. But I don\u2019t think I have enough time.", "start_char_idx": 9633, "end_char_idx": 13217, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "83f281de-74e1-4dff-ad8e-ea0f6515c766": {"__data__": {"id_": "83f281de-74e1-4dff-ad8e-ea0f6515c766", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8bd2639f-65d5-4bff-a20b-9832b153cfb7", "node_type": "1", "metadata": {"identifier": "alusur-7034", "author": "Crone, Patricia", "title": "Remarks by the Recipient of the 2014 MEM Lifetime Achievement Award ", "date": "2015-11-15", "file": "alusur-7034.pdf"}, "hash": "a0671d167ca54ea71a504c6a4c423537b54e9f8bb8c02c94aa10c0c9b19b371c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cc993d7b-fd08-48a9-8cff-883d990182f6", "node_type": "1", "metadata": {}, "hash": "49ba265ce41ca3c268da17cb76fa5392515077fc5f67f4db48d91f7edecb129c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 1-67\n\nMichael cook\nPrinceton University\n\n(mcook@princeton.edu)\n\n1. Introduction\n\nOne respect in which leaders vary enormously is their readiness to delegate authority.1 \nBut no leader can avoid such delegation altogether, if only because humans lack the ability \nto be in two places at once; and how a leader reacts to this constraint can tell us much \nabout the character of his leadership. Admittedly in the case of Mu\u1e25ammad we have the \nword of \u02bf\u0100\u02beisha that when he was taken on his night journey, it was his spirit (r\u016b\u1e25) that \ntraveled while his body remained behind;2 but this was a unique event in his life, and in \n\n1.  I have spoken about the material discussed in this paper in several settings\u2014at the Hebrew University \nof Jerusalem (for the Research Group on Ancient Arabia at the Institute for Advanced Studies, 2010), at the \nUniversity of Wisconsin (as part of the Merle Curti Lectures, 2014), at the Institute for Advanced Study in \nPrinceton (at a colloquium in honor of Patricia Crone, 2015), at the University of Pennsylvania Middle East \nCenter (2015), at the University of Maryland (for the First Millennium Seminar, 2015), and at the University of \nChicago (for the Middle East History and Theory Conference, 2015). In each case I profited from the comments \nand questions of my audiences. I also received numerous useful remarks on an early written draft from \nthree students in my graduate seminar in the spring of 2015: Usaama al-Azami, Michael Dann, and Jelena \nRadovanovi\u0107. A subsequent draft was read by Ella Landau-Tasseron and Michael Lecker; they generously \nprovided me with extensive comments, references, and corrections. Finally, I have benefited from the remarks \nof three anonymous reviewers.\n\n2.  SS 1-2:399.20 = SG 183. I use abbreviations for the sources I cite most often: SS is the S\u012bra of Ibn Hish\u0101m \nin the edition of Saqq\u0101 and others, SG is the same work in the translation of Guillaume, and W is W\u0101qid\u012b\u2019s \nMagh\u0101z\u012b in the edition of Jones (I do not provide page references to the translation of Faizer and others, since \n\nMu\u1e25ammad\u2019s Deputies in Medina\n\nAbstract\nIt would be a reasonable inference from our sources that each time Mu\u1e25ammad was away from Medina he left \nbehind a deputy.  The object of this paper is to collect and interpret the information our sources provide about \nthese deputies.  After a brief introduction, the second and third sections assemble and contextualize the data.  \nThe fourth section then discusses questions of interpretation: how far we can rely on the information in our \nsources, what this information can tell us about the kind of people Mu\u1e25ammad would appoint as deputies, and \nhow the emerging pattern might be explained historically.  The main finding is that the data, if at all reliable, \nindicate that deputies were frequently people with little ability to cope with emergencies, and that Mu\u1e25am-\nmad must have been giving priority to political considerations in choosing them.  Readers interested only in \nthe interpretative questions could skip the second and third sections.", "start_char_idx": 45, "end_char_idx": 3136, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cc993d7b-fd08-48a9-8cff-883d990182f6": {"__data__": {"id_": "cc993d7b-fd08-48a9-8cff-883d990182f6", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "83f281de-74e1-4dff-ad8e-ea0f6515c766", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "c0d263df0400a84dde10612effdac10b7cea381d6bf2f29bc5e34102ced4eb3a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eab76bc3-e19e-4e8d-b2fb-cf0c95e35c17", "node_type": "1", "metadata": {}, "hash": "9882ef1bcdb360c3b0de235d3e1245153f0d7c78944474352746e80302b0f00a", "class_name": "RelatedNodeInfo"}}, "text": "2  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nany case such a separation would not have solved the delegation problem. One context \nin which Mu\u1e25ammad was accordingly unable to avoid delegation was when he decided to \nmount an expedition\u2014usually but not always for military purposes\u2014outside his home base \nin Medina. On each such occasion he faced a stark choice. If he chose to stay at home he \nneeded to appoint a commander to lead the expedition.3 Alternatively, if he chose to lead \nthe expedition himself, he had to appoint a deputy to take his place at home.4 This was a \nchoice that he faced on average around seven times a year during his decade in Medina, so \nthat it was by no means a trivial aspect of his governance.5\n\nIt is the occasions on which Mu\u1e25ammad chose to lead the expedition himself and \nappoint a deputy over Medina that are our primary concern in this article. It has two \nobjectives. One is simply to bring together the relevant data from the sources, and the \nother is to ask what this information, if reliable, can tell us about Mu\u1e25ammad\u2019s style of \nleadership. As to the question whether the information is in fact reliable, I will offer some \ncomments but no definitive answer. \n\nBefore we go to the sources, it is worth asking what we might expect to find in them. \nIf for a moment we put ourselves in Mu\u1e25ammad\u2019s sandals, what would we be looking \nfor in a deputy? One obvious qualification for the job would be trustworthiness: to hand \nover one\u2019s base to someone one cannot trust does not seem like a good idea. The other \nobvious qualification would be competence\u2014in particular the ability to handle political \nand military trouble should it arise in Mu\u1e25ammad\u2019s absence. During much of his time \nin Medina, he confronted enmity and opposition among various groups, be they pagans, \nJews, or Hypocrites (mun\u0101fiq\u016bn). And even when he had overcome his enemies, he was \nstill at the head of a fractious coalition. The tension between his Meccan and Medinese \nsupporters\u2014the Muh\u0101jir\u016bn and the An\u1e63\u0101r\u2014threatened discord on more than one occasion: \nit nearly exploded at Murays\u012b\u02bf during the raid on the Ban\u016b \u02bel-Mu\u1e63\u1e6daliq thanks to a minor \nincident at a watering hole, it reappeared in the aftermath of the Battle of \u1e24unayn, and it \nthreatened to disrupt the community on Mu\u1e25ammad\u2019s death. So it stands to reason that \nMu\u1e25ammad would set considerable store by appointing deputies with the competence to \nnip trouble in the bud. Two things would tend to correlate with such competence. One \nwould be experience: a rookie deputy would be more likely to make a mess of things than \none who had held the post before. The other would be social and political clout: a deputy \nwho could mobilize men and resources in an emergency would do a better job than one \nwho could not. So in effect we have three criteria: trustworthiness, experience, and clout. \nWe might therefore expect that having identified a limited number of men who met these \nrequirements, Mu\u1e25ammad would have made it his practice to appoint them again and \n\nit gives the pagination of Jones\u2019s edition).\n3.  There were thirty-seven such expeditions if we go by Ibn Hish\u0101m, fifty-two if we go by W\u0101qid\u012b. There are \n\naccounts suggesting that initially Mu\u1e25ammad did not appoint commanders, with unfortunate results (Landau-\nTasseron, \u201cFeatures of the pre-conquest Muslim army\u201d, 320).\n\n4.  Ibn Hish\u0101m and W\u0101qid\u012b are in agreement on the twenty-seven such expeditions. These are very clearly \nexpeditions mounted on specific occasions with specific objectives; they are not part of a pattern of itinerant \nrulership.\n\n5.  He faced it sixty-four times in all if we go by Ibn Hish\u0101m, seventy-nine if we go by W\u0101qid\u012b.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  3\n\nagain.\nWith these a priori expectations in mind, let us now proceed to the data.", "start_char_idx": 3140, "end_char_idx": 6986, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eab76bc3-e19e-4e8d-b2fb-cf0c95e35c17": {"__data__": {"id_": "eab76bc3-e19e-4e8d-b2fb-cf0c95e35c17", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cc993d7b-fd08-48a9-8cff-883d990182f6", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "c45e8a031732d4355d840fcc6f649796cef131953d7311430713879493c6e893", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a3557cec-cfb5-4b1c-9f2b-000a9ae9c78c", "node_type": "1", "metadata": {}, "hash": "4478225180dd5859edd34e816e2e75cf3a8255970e734081d26f343209095af5", "class_name": "RelatedNodeInfo"}}, "text": "With these a priori expectations in mind, let us now proceed to the data. Readers \n\ninterested only in the upshot of this study may, however, prefer to skip the following two \nsections and go directly to the discussion.\n\n2. The data\n\n2.1 Terminology\n\nThe language in which the sources inform us of Mu\u1e25ammad\u2019s appointments of deputies \nis not uniform, and we have always to reckon with the possibility that the usage of our \nsources may be anachronistic. But the pattern is fairly consistent, with the terms employed \nconsisting overwhelmingly of variations on two roots: kh-l-f and \u02bf-m-l.\n\nLet us begin with the root kh-l-f.6 As will be seen, one of our two major sources for \nMu\u1e25ammad\u2019s deputies is W\u0101qid\u012b (d. 207/823), who regularly uses the verb istakhlafa \n(\u201che appointed as deputy\u201d), as for example when he tells us that at the time of a certain \nexpedition Mu\u1e25ammad \u201cappointed \u02bfUthm\u0101n ibn \u02bfAff\u0101n as deputy over Medina\u201d (istakhlafa \nal-nab\u012b (\u1e63) \u02bfal\u0101 \u02bel-Mad\u012bna \u02bfUthm\u0101n ibn \u02bfAff\u0101n).7 On three occasions he uses another form \nof the root, the verb khallafa (literally \u201che left behind\u201d, but also \u201che appointed as his \nkhal\u012bfa\u201d),8 as when he says of Ab\u016b Lub\u0101ba ibn \u02bfAbd al-Mundhir that Mu\u1e25ammad \u201cappointed \nhim deputy over Medina\u201d (khallafahu \u02bfal\u0101 \u02bel-Mad\u012bna).9 He never uses the noun khal\u012bfa in \nthe sense of \u201cdeputy\u201d, but a somewhat later author, Bal\u0101dhur\u012b (d. 279/892f), frequently \ndoes so. He tells us, for example, that at the time of the expedition to \u1e24udaybiya, \u201chis \ndeputy in Medina was Ibn Umm Makt\u016bm\u201d (k\u0101na khal\u012bfatuhu bi\u02bel-Mad\u012bna Ibn Umm \nMakt\u016bm).10 Often he refers to the deputy as \u201cthe deputy of the Messenger of God\u201d (khal\u012bfat \nRas\u016bl All\u0101h),11 and he occasionally employs the abstract noun khil\u0101fa, \u201cdeputyship\u201d.12 But \nhe too uses the verb istakhlafa.13 The use of the root in the context of delegation is Koranic: \n\n6.  I owe to David Graf the information that the noun \u1e2aLF occurs in an as yet unpublished Tham\u016bdic \ninscription from \u1e24umayma.\n\n7.  W 196.4. In addition W\u0101qid\u012b or his sources use the term in the following passages: W 7.20, 7.21, 180.16, \n182.6, 183.18, 197.3, 199.3, 371.8, 384.4, 402.11, 496.17, 537.13, 537.20, 546.20, 573.8, 636.11, 995.14.\n\n8.  See Lane, Lexicon, 793c.\n9.  W 101.9. The sense here cannot be \u201che left him behind\u201d since Ab\u016b Lub\u0101ba initially accompanied \n\nMu\u1e25ammad on the way to Badr; Mu\u1e25ammad then had second thoughts and sent him back (see W 159.11). \nFor the other passages in which W\u0101qid\u012b uses khallafa see W 277.13 (khallafahu bi\u02bel-Mad\u012bna yu\u1e63all\u012b bi\u02bel-n\u0101s) \nand 684.4 (khallafahu \u02bfal\u0101 \u02bel-Mad\u012bna). In the last case W\u0101qid\u012b has already used the verb istakhlafa of the same \nperson regarding the same expedition (W 636.11).\n\n10.  Bal\u0101dhur\u012b, Ans\u0101b, ed.", "start_char_idx": 6913, "end_char_idx": 9615, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a3557cec-cfb5-4b1c-9f2b-000a9ae9c78c": {"__data__": {"id_": "a3557cec-cfb5-4b1c-9f2b-000a9ae9c78c", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eab76bc3-e19e-4e8d-b2fb-cf0c95e35c17", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "f0792d004e6c949d8cb6b909fb22ce8f153554878bbaa4e04a2f6e0ab6be849a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fc431854-2c4d-4502-858f-3893dacd53aa", "node_type": "1", "metadata": {}, "hash": "945ef2a0e138fb233e6396da7cdae0723d112033c34f20f4ab45a61e6cc75614", "class_name": "RelatedNodeInfo"}}, "text": "10.  Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 350.21; similarly 287.5, 287.11, 287.17, 287.22, 339.4, 340.17, 341.13, \n349.3, 352.22, 368.18, 368.24. Typically the preposition is \u201cover\u201d rather than \u201cin\u201d.\n\n11.  Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 294.2, 309.23, 310.18, 310.24, 338.15, 340.7, 342.15, 345.18, 347.19, \n352.11, 353.11, 364.13, 368.17. This, of course, is a standard title of the Caliphs; khal\u012bfa means both \u201cdeputy\u201d \nand \u201csuccessor\u201d.\n\n12.  Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 339.21 (where Ibn Umm Makt\u016bm is described as muq\u012bman \u02bfal\u0101 \nkhil\u0101fat Ras\u016bl All\u0101h), 352.22.\n\n13.  Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 289.7, 311.19, 311.24, 348.13, 350.22.\n\n\n\n4  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nin Q7:142 Moses, before going to speak with God, tells Aaron: \u201cBe my deputy among my \npeople (ukhlufn\u012b f\u012b qawm\u012b).\u201d Yet the first form of the verb is rarely used in our sources with \nregard of Mu\u1e25ammad\u2019s deputies.14\n\nTurning to the root \u02bf-m-l, we find that one of our other major sources for the deputies, \nIbn Hish\u0101m (d. 218/833), always uses the verb ista\u02bfmala (\u201che appointed as his agent\u201d) \nwhen speaking of the appointment of a deputy. Thus he tells us that at the time of his first \nexpedition Mu\u1e25ammad \u201cappointed Sa\u02bfd ibn \u02bfUb\u0101da as his agent over Medina\u201d (ista\u02bfmala \n\u02bfal\u0101 \u02bel-Mad\u012bna Sa\u02bfd ibn \u02bfUb\u0101da).15 But W\u0101qid\u012b too occasionally employs this verb.16 Neither \nof them uses the noun \u02bf\u0101mil (\u201cagent\u201d), though Khal\u012bfa ibn Khayy\u0101\u1e6d (d. 240/854f) in his \naccount of Mu\u1e25ammad\u2019s deputies does so once in a slightly ambiguous context.17\n\nThere is perhaps some reason to think that the use of the root kh-l-f in the context of \nMu\u1e25ammad\u2019s deputies is older than the use of \u02bf-m-l. Whenever W\u0101qid\u012b is unambiguously \nquoting earlier sources, the verb used is istakhlafa rather than ista\u02bfmala\u2014though this may \nnot mean very much since istakhlafa is his own preferred usage, and he could simply be \nassimilating earlier sources to his own practice.18 The same could be true of Ibn Hish\u0101m \nwhen he quotes the father of \u02bfAbd al-\u02bfAz\u012bz ibn Mu\u1e25ammad al-Dar\u0101ward\u012b (the latter being \na well-known Medinese traditionist who died in 187/802f) as using the verb ista\u02bfmala in \nreference to the appointment of a deputy at the time of the expedition to Tab\u016bk.19 But \nin one place Ibn Is\u1e25\u0101q (d. 150/767f), who does not usually give us information about the \nappointment of deputies, quotes a tradition going back to \u02bfAbdall\u0101h ibn \u02bfAbb\u0101s (d.", "start_char_idx": 9589, "end_char_idx": 12008, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fc431854-2c4d-4502-858f-3893dacd53aa": {"__data__": {"id_": "fc431854-2c4d-4502-858f-3893dacd53aa", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a3557cec-cfb5-4b1c-9f2b-000a9ae9c78c", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "a0f9cc20c157bafd1c6a284b700b143a6b8758dac8bcfef267e54cab6337d434", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "87e2dfa4-8dca-47d1-9079-039b76f17219", "node_type": "1", "metadata": {}, "hash": "c4acb23c9fe0830ae2de3fb11d37614573e144fadd4ec4b547aa33db9c161b23", "class_name": "RelatedNodeInfo"}}, "text": "68/687f) \nabout the appointment of a deputy at the time of the Fat\u1e25 (the conquest of Mecca); here \nthe verb used\u2014contrary to Ibn Hish\u0101m\u2019s normal usage\u2014is istakhlafa.20 My impression is \n\n14.  I have noted a couple of exceptions. Maqr\u012bz\u012b in his account of the expedition against the Ban\u016b Li\u1e25y\u0101n \nsays of Mu\u1e25ammad: wa-k\u0101na yakhlufuhu \u02bfal\u0101 \u02bel-Mad\u012bna Ibn Umm Makt\u016bm (Imt\u0101\u02bf al-asm\u0101\u02bf, 1:258.15). Ibn Is\u1e25\u0101q, \nin describing how Mu\u1e25ammad appointed \u02bfAl\u012b to take care of his family during the Tab\u016bk expedition, has \nMu\u1e25ammad say fa-\u02bekhlufn\u012b fi ahl\u012b wa-ahlika (SS 3-4:520.2 = SG 604), but this incident is implicitly linked to the \nKoranic verse.\n\n15.  SS 1-2:591.1 = SG 737 no. 337. For other examples see SS 1-2:598.10 = SG 738 no. 345, SS 1-2:601.6 = SG 738 \nno. 348. Ibn Hish\u0101m\u2019s usage is so consistent that there is little point in giving exhaustive references for it; in all \nhe uses the verb regarding the appointment of deputies twenty-eight times.\n\n16.  W 159.11, 404.4, 441.1. In none of these cases is it likely that in deviating from his usual practice W\u0101qid\u012b \nis respecting the exact wording of a source.\n\n17.  Following his account of the death of Mu\u1e25ammad in 11/632, Khal\u012bfa gives an account of those who held \noffice under him (Khal\u012bfa, Ta\u02ber\u012bkh, 61\u20134). Here the first section has the heading tasmiyat \u02bfumm\u0101lihi (\u1e63), which \nwe would normally render something like \u201cnaming of his governors\u201d (61.8); the list begins with Mu\u1e25ammad\u2019s \ndeputies, then goes on to his governors. In his account of the appointment of the deputies (including one \nthat Mu\u1e25ammad appointed in Mecca when he left it after the Conquest) he uses only the verb istakhlafa (five \ntimes in eleven lines), whereas for the governors he uses ista\u02bfmala (62.3) and wall\u0101 (62.6, 62.12). Without any \nambiguity Ab\u016b Nu\u02bfaym al-I\u1e63bah\u0101n\u012b (d. 430/1038) describes Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da as \u02bf\u0101mil al-Nab\u012b (\u1e63) \u02bfal\u0101 \u02bel-Mad\u012bna \n\u02bf\u0101m \u1e24unayn (Ma\u02bfrifat al-\u1e62a\u1e25\u0101ba, 1451.12).\n\n18.  For cases in which W\u0101qid\u012b is unambiguously citing information about the appointment of deputies \nfrom a specific source, see W 180.16, 183.18, 197.3, 402.11.\n\n19.  SS 3-4:519.10 = SG 783 no. 860. For \u02bfAbd al-\u02bfAz\u012bz ibn Mu\u1e25ammad al-Dar\u0101ward\u012b see Mizz\u012b, Tahdh\u012bb, \n18:187\u201395.\n\n20.  SS 3-4:399.19 = SG 545; the same verb appears in a parallel passage from the R\u0101z\u012b recension of Ibn \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  5\n\nthat other sources that are plausibly old likewise use the verb istakhlafa.21\nThe only other roots I have noted in this context are \u02be-m-r, w-l-y, and n-w-b.", "start_char_idx": 12009, "end_char_idx": 14536, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "87e2dfa4-8dca-47d1-9079-039b76f17219": {"__data__": {"id_": "87e2dfa4-8dca-47d1-9079-039b76f17219", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fc431854-2c4d-4502-858f-3893dacd53aa", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "56191c5f85eeb0125209361c82165fc174f7f6587f28a1a360cd4a2dc7731c67", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fed5db2d-36a5-44a6-a7ac-4fa04ce13de8", "node_type": "1", "metadata": {}, "hash": "3480e2aa0268001b0069d51a7b763f400e77d672f405f1f4046c867655e563c2", "class_name": "RelatedNodeInfo"}}, "text": "Ibn Is\u1e25\u0101q \n\nemploys the verb ammara, \u201cto appoint as am\u012br\u201d, in relation to the arrangements made by \nMu\u1e25ammad while he was on the way to Badr,22 and Ibn \u1e24ab\u012bb (d. 245/860) likewise uses \nthe term am\u012br when referring to the appointment of deputies.23 Ibn \u1e24ibb\u0101n (d. 354/965) \nin an entry on Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da says that the Prophet put him in charge of\u2014wall\u0101hu\u2014\nMedina when he went out to Khaybar.24 Mu\u1e25y\u012b \u02bel-D\u012bn ibn \u02bfArab\u012b (d. 638/1240) uses the term \nnuww\u0101b, which does indeed mean \u201cdeputies\u201d; but I have not seen it used elsewhere in the \ncontext of the deputies appointed by Mu\u1e25ammad.25\n\nThe fact that different roots are used to refer to deputies raises the question whether \nthere might be a distinction between more than one kind of deputy. As we will see, there is \na small amount of evidence that would support such a distinction, but it is not linked to the \nuse of the two main roots.\n\n2.2 Three early sources for Mu\u1e25ammad\u2019s deputies\n\nThree early sources provide us with either a list of deputies or the information that \nenables us to generate one.\n\nW\u0101qid\u012b provides such a list in the introductory section of his Magh\u0101z\u012b.26 He has just \ninformed us that the number of expeditions in which Mu\u1e25ammad himself participated \nwas twenty-seven (as opposed to the fifty-two which he sent out but did not accompany).27 \nHe then tells us whom Mu\u1e25ammad appointed as deputy (istakhlafa) on each occasion, \nnaming the expedition and the deputy; in reproducing the information below, I number \n\nIs\u1e25\u0101q\u2019s work quoted in \u1e6cabar\u012b, Ta\u02ber\u012bkh, I/1627.16 = History, 8:168. It should be understood that Ibn Is\u1e25\u0101q\u2019s \naccount of the life of Mu\u1e25ammad was current in numerous transmissions that differed from one another to \na greater or lesser extent; the only transmission that survives in a form approaching completeness is that \nembedded in the S\u012bra of Ibn Hish\u0101m.\n\n21.  Thus Ibn Sa\u02bfd (d. 230/845) in his entry on Ibn Umm Makt\u016bm uses the verb in his own voice (\u1e6cabaq\u0101t, \ned. Sachau, 4:1:150.26), after which it appears ten times in the traditions he quotes (151.3 and the four \ntraditions immediately following, 153.15 and the two traditions immediately following). These traditions go \nback to traditionists of the generation of the Successors.\n\n22.  SS 1-2:688.17 = SG 331 (ammara Ab\u0101 Lub\u0101ba \u02bfal\u0101 \u02bel-Mad\u012bna). This departure from normal usage might be \nsignificant, see below, text to note 334.\n\n23.  Ibn \u1e24ab\u012bb, Mu\u1e25abbar, 125.16, 127.2, 127.3. His usage could be affected by the fact that he includes these \ndeputies in a wider category of appointees whom he terms umar\u0101\u02be Ras\u016bl All\u0101h (125.15).\n\n24.  Ibn \u1e24ibb\u0101n, Thiq\u0101t, 3:181.8. See also below, note 334 and text to note 342.\n25.  Mu\u1e25y\u012b \u02bel-D\u012bn ibn \u02bfArab\u012b, Mu\u1e25\u0101\u1e0darat al-abr\u0101r, 1:75.3, and cf. 77.18. \n26.  W 7.20. The isn\u0101d is q\u0101l\u016b, \u201cthey said\u201d, referring back to the massive composite isn\u0101d with which the \n\nwork opens.\n27.  The number twenty-seven is W\u0101qid\u012b\u2019s (W 7.14).", "start_char_idx": 14537, "end_char_idx": 17442, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fed5db2d-36a5-44a6-a7ac-4fa04ce13de8": {"__data__": {"id_": "fed5db2d-36a5-44a6-a7ac-4fa04ce13de8", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "87e2dfa4-8dca-47d1-9079-039b76f17219", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "837449ef7f871862eecd9b54956d1cc0fafdcca4d7bdf0ecef3be1f00d7359fb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ef73c5ca-2fca-43fc-9f7f-ed49c87eb095", "node_type": "1", "metadata": {}, "hash": "390651eead5526b166280a1a583872812f652c3c88d13acdc82c1ecafa1e4314", "class_name": "RelatedNodeInfo"}}, "text": "The number twenty-seven is W\u0101qid\u012b\u2019s (W 7.14). Fifty-two is my count based on his list (W 2\u20137) with \n\na minor adjustment to eliminate a doublet: the expedition of \u02bfAbdall\u0101h ibn Unays against Sufy\u0101n ibn Kh\u0101lid \nal-Hudhal\u012b makes two appearances in the list (W 3.9, 4.12), but only the second is matched by an account in the \nbody of the text (W 531\u20133).\n\n\n\n6  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nthe expeditions and add the date of each as given by W\u0101qid\u012b.28 The text of the list as we \nhave it omits one expedition, no. 6; this is doubtless a scribal error, and I supply the \nmissing information from the body of W\u0101qid\u012b\u2019s work.29 The column on the far right gives \na reference to the account of the expedition in the body of the work. Where this account \nprovides information about the deputy, the reference takes the form of a page and line \nnumber; but where such information is not given, I give the page number or numbers for \nthe entire account. As can be seen, W\u0101qid\u012b omits to give the relevant information in a third \nof the cases.\n\n1. \u1e62afar 2  Wadd\u0101n30  Sa\u02bfd ibn \u02bfUb\u0101da    W 11\u201312\n2. Rab\u012b\u02bf I 2  Buw\u0101\u1e6d   Sa\u02bfd ibn Mu\u02bf\u0101dh   W 12\n3. Rab\u012b\u02bf I 2  Kurz ibn J\u0101bir31  Zayd ibn \u1e24\u0101ritha   W 12\n4. Jum\u0101d\u0101 II 2 Dh\u016b \u02bel-\u02bfUshayra  Ab\u016b Salama ibn \u02bfAbd al-Asad  W 12f\n5. Rama\u1e0d\u0101n 2 Badr al-qit\u0101l  Ab\u016b Lub\u0101ba ibn \u02bfAbd al-Mundhir32 W 101.833\n\n6. Shaww\u0101l 2 Qaynuq\u0101\u02bf  Ab\u016b Lub\u0101ba ibn \u02bfAbd al-Mundhir W 180.16\n7. Dh\u016b \u02bel-\u1e24ijja 2 Saw\u012bq   Ab\u016b Lub\u0101ba ibn \u02bfAbd al-Mundhir W 182.6\n8. Mu\u1e25arram 3 Kudr34   Ibn Umm Makt\u016bm al-Ma\u02bf\u012b\u1e63\u012b  W 183.18\n9. Rab\u012b\u02bf I 3  Dh\u016b Amarr35  \u02bfUthm\u0101n ibn \u02bfAff\u0101n   W 196.4\n10. Jum\u0101d\u0101 I 3 Bu\u1e25r\u0101n36  Ibn Umm Makt\u016bm   W 197.3\n11. Shaww\u0101l 3 U\u1e25ud   Ibn Umm Makt\u016bm   W 199.337\n\n12. Shaww\u0101l 3 \u1e24amr\u0101\u02be al-Asad  Ibn Umm Makt\u016bm   W 334\u201340\n13. Rab\u012b\u02bf I 4  Ban\u016b \u02bel-Na\u1e0d\u012br  Ibn Umm Makt\u016bm   W 371.8\n14. Dh\u016b \u02bel-Qa\u02bfda 4 Badr al-Maw\u02bfid  \u02bfAbdall\u0101h ibn Raw\u0101\u1e25a   W 384.4\n15. Mu\u1e25arram 5 Dh\u0101t al-Riq\u0101\u02bf  \u02bfUthm\u0101n ibn \u02bfAff\u0101n   W 402.11\n16. Rab\u012b\u02bf I 5  D\u016bmat  al-Jandal Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da   W 404.4\n17.", "start_char_idx": 17397, "end_char_idx": 19374, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ef73c5ca-2fca-43fc-9f7f-ed49c87eb095": {"__data__": {"id_": "ef73c5ca-2fca-43fc-9f7f-ed49c87eb095", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fed5db2d-36a5-44a6-a7ac-4fa04ce13de8", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "8c854678c70dc8cff1ac3d2325e8b75dfdbb4f2f68c4ef53a2e1157eed674410", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a8acdba8-a22d-4671-a950-ae31b4da82a4", "node_type": "1", "metadata": {}, "hash": "7c37bf53d530352811c9b68b093b15b49dfcb7370bf90f031b9226cab07958c1", "class_name": "RelatedNodeInfo"}}, "text": "Sha\u02bfb\u0101n 5 Murays\u012b\u02bf  Zayd ibn \u1e24\u0101ritha   W 404\u201326\n18. Dh\u016b \u02bel-Qa\u02bfda 5 Khandaq  Ibn Umm Makt\u016bm   W 441.1\n\n28.  I take the dates from W\u0101qid\u012b\u2019s chronological summary (W 2\u20137), where necessary converting them to \nthe form \u201cmonth year\u201d. Like Jones, I base my tables on W\u0101qid\u012b\u2019s dating \u201conly because his chronological system \nis more complete\u201d (Jones, \u201cChronology of the magh\u0101z\u012b\u201d, 245, and cf. 272, 276).\n\n29.  W 180.16. The omission is at W 8.1.\n30.  So in the list of deputies (W 7.20), but in the body of the work this expedition is referred to as Ghazwat \n\nal-Abw\u0101\u02be (W 11.17, and cf. 2.12).\n31.  In the body of the work this expedition is referred to as Ghazwat Badr al-\u016al\u0101 (W 12.9).\n32.  For the view that he was in fact present at the battle, see Ibn \u1e24ibb\u0101n, Thiq\u0101t, 1:192.3. I will not be \n\nconcerned with the deputy Mu\u1e25ammad appointed over \u201cQub\u0101\u02be and the people of the \u02bf\u0100liya\u201d at this time (W \n101.9).\n\n33.  Also W 159.11, 180.16.\n34.  In the body of the work this expedition is referred to as Ghazwat Qar\u0101rat al-Kudr (W 182.10).\n35.  In the body of the work this expedition is referred to as Ghazwat Gha\u1e6daf\u0101n bi-Dh\u012b Amarr (W 193.13).\n36.  In the body of the work this expedition is referred to as Ghazwat Ban\u012b Sulaym bi-Bu\u1e25r\u0101n bi-n\u0101\u1e25iyat \n\nal-Fur\u02bf (W 196.6, so vocalized).\n37.  Also W 277.13.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  7\n\n19. Dh\u016b \u02bel-Qa\u02bfda 5 Ban\u016b Quray\u1e93a  Ibn Umm Makt\u016bm   W 496.17\n20. Rab\u012b\u02bf I 6  Ban\u016b Li\u1e25y\u0101n  Ibn Umm Makt\u016bm   W 537.13\n21. Rab\u012b\u02bf II 6  Gh\u0101ba   Ibn Umm Makt\u016bm   W 537.2038\n\n22. Dh\u016b \u02bel-Qa\u02bfda 6 \u1e24udaybiya  Ibn Umm Makt\u016bm   W 573.8\n23. Jum\u0101d\u0101 I 7 Khaybar  Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da al-Ghif\u0101r\u012b  W 636.11\n      (Ab\u016b Dharr)39\n\n24. Dh\u016b \u02bel-Qa\u02bfda 7 \u02bfUmrat al-qa\u1e0diyya40 Ab\u016b Ruhm al-Ghif\u0101r\u012b41   W 731\u201341\n25. Rama\u1e0d\u0101n 8 Fat\u1e25, etc.42  Ibn Umm Makt\u016bm   W 780\u2013960\n26. Rajab 9  Tab\u016bk   Ibn Umm Makt\u016bm    W 995.14\n      Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da\n      (Mu\u1e25ammad ibn Maslama)43\n\n27. Dh\u016b \u02bel-\u1e24ijja 10 \u1e24ajjat Ras\u016bl All\u0101h44 Ibn Umm Makt\u016bm               W 1088\u20131115\n\nIbn Hish\u0101m does not provide a list of deputies, but the information he gives enables \nus to construct one.", "start_char_idx": 19375, "end_char_idx": 21462, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a8acdba8-a22d-4671-a950-ae31b4da82a4": {"__data__": {"id_": "a8acdba8-a22d-4671-a950-ae31b4da82a4", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ef73c5ca-2fca-43fc-9f7f-ed49c87eb095", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "24c09206667f8f5024532aae621bbe8e02d4d0290fe0439d998361c3fffb476b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "088e4bc6-ae2c-4300-a324-45acf265c025", "node_type": "1", "metadata": {}, "hash": "9ee0c1871ce7ea32362dc255bf0e6752870d22f2a121b55f7307fe0ba14646d8", "class_name": "RelatedNodeInfo"}}, "text": "In the list that follows I take W\u0101qid\u012b\u2019s listing of the expeditions and \ntheir dates as a template and substitute the names of the deputies as given by Ibn Hish\u0101m, \ntogether with references to the Arabic text of his S\u012bra. Because W\u0101qid\u012b and Ibn Hish\u0101m do \nnot always agree on the chronology of the expeditions, my listing entails some changes \nto the order in which Ibn Hish\u0101m\u2014and presumably Ibn Is\u1e25\u0101q before him\u2014present the \nexpeditions, as can be seen from the page numbers. But there is no disagreement between \n\n38.  Also W 546.20.\n39.  For Sib\u0101\u02bf as deputy see also W 684.4. At 637.1 he adds that \u201cit is said\u201d that the deputy was Ab\u016b Dharr, \n\nsc. al-Ghif\u0101r\u012b, but prefers the view that it was Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da. I indicate non-preferred alternatives in \nparentheses.\n\n40.  Usually known as the \u02bfUmrat al-qa\u1e0d\u0101\u02be (see W 6 n. 1 and 731 n. 1); I use this latter form when speaking in \nmy own voice.\n\n41.  Note however that Ibn Sa\u02bfd quotes from W\u0101qid\u012b a report that implies that Ab\u016b Ruhm was with the \nexpedition (\u1e6cabaq\u0101t, ed. Sachau, 4:1:180.2).\n\n42.  The Fat\u1e25 is the Conquest of Mecca, which led on to the Battle of \u1e24unayn and an attack on \u1e6c\u0101\u02beif. I will \nnot be concerned with the deputy Mu\u1e25ammad appointed over Mecca at this time (W 889.12, 959.13).\n\n43.  In his list, W\u0101qid\u012b gives the deputy as Ibn Umm Makt\u016bm, adding \u201cand it is said Mu\u1e25ammad ibn \nMaslama al-Ashhal\u012b\u201d (W 8.11). In his account of the expedition in the body of the work, however, W\u0101qid\u012b \nidentifies the deputy as Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da al-Ghif\u0101r\u012b, again adding that \u201cit is said\u201d that it was Mu\u1e25ammad ibn \nMaslama, this being the only expedition (sc. led by the Prophet) in which he did not participate (W 995.14). \nBut in a quotation from W\u0101qid\u012b found in Ibn \u02bfAs\u0101kir\u2019s history of Damascus we read that the deputy was \nSib\u0101\u02bf ibn \u02bfUrfu\u1e6da, or it is said Mu\u1e25ammad ibn Maslama, or it is said Ibn Umm Makt\u016bm, with Mu\u1e25ammad ibn \nMaslama preferred (athbatuhum \u02bfindan\u0101, Ta\u02ber\u012bkh Mad\u012bnat Dimashq, ed. Sh\u012br\u012b, 2:35.18); according to the isn\u0101d, \nIbn \u02bfAs\u0101kir received his text of W\u0101qid\u012b by much the same line of transmission as we do (compare 33.12 and W \n1.2), so the discrepancy is unexpected. Altogether, the unusual proliferation of candidates for the position of \ndeputy for this particular expedition may be related to the problem of absenteeism associated with it in the \nsources; for anyone who was not there, to have been appointed deputy in Medina could justify an absence that \nwas otherwise potentially problematic.\n\n44.  So W\u0101qid\u012b\u2019s list (W 8.12), but in the body of the work he refers to it as the \u1e24ajjat al-wad\u0101\u02bf (W 1088.5). \nNote that I use the conventional vocalization \u1e25ijja in the month-name \u201cDh\u016b \u02bel-\u1e24ijja\u201d, but defer to the \nvocalization marked in the text of W\u0101qid\u012b in writing \u201c\u1e24ajjat Ras\u016bl All\u0101h\u201d and \u201c\u1e24ajjat al-wad\u0101\u02bf\u201d. For the two \nvocalizations see Lane, Lexicon, 514b.", "start_char_idx": 21463, "end_char_idx": 24302, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "088e4bc6-ae2c-4300-a324-45acf265c025": {"__data__": {"id_": "088e4bc6-ae2c-4300-a324-45acf265c025", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a8acdba8-a22d-4671-a950-ae31b4da82a4", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "c31d47505d506102de65e8265add0d563d84fb874043f14e5d5a52b91ec55acf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7fa3842e-3a37-4a78-934d-2d8a3f037c26", "node_type": "1", "metadata": {}, "hash": "365b86a7ea8976bd0c3b294d8b806eea028d3ccc357b0ad25b5ecc9e3042d12d", "class_name": "RelatedNodeInfo"}}, "text": "For the two \nvocalizations see Lane, Lexicon, 514b.\n\n\n\n8  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nW\u0101qid\u012b and Ibn Is\u1e25\u0101q\u2014and hence Ibn Hish\u0101m\u2014as to either the number or the identity of \nthe expeditions led by Mu\u1e25ammad.45\n\n1. \u1e62afar 2   Wadd\u0101n  Sa\u02bfd ibn \u02bfUb\u0101da    SS 1-2:591.1\n2. Rab\u012b\u02bf I 2  Buw\u0101\u1e6d   S\u0101\u02beib ibn \u02bfUthm\u0101n ibn Ma\u1e93\u02bf\u016bn     SS 1-2:598.10\n3. Rab\u012b\u02bf I 2  Kurz ibn J\u0101bir46  Zayd ibn \u1e24\u0101ritha   SS 1-2:601.6\n4. Jum\u0101d\u0101 II 2 Dh\u016b \u02bel-\u02bfUshayra47 Ab\u016b Salama ibn \u02bfAbd al-Asad      SS 1-2:598.16\n5a. Rama\u1e0d\u0101n 2 Badr al-qit\u0101l48  \u02bfAmr ibn Umm Makt\u016bm             SS 1-2:612.14\n5b. Rama\u1e0d\u0101n 2 Badr al-qit\u0101l  Ab\u016b Lub\u0101ba49             SS 1-2:612.15\n6. Shaww\u0101l 2 Qaynuq\u0101\u02bf50  Bash\u012br ibn \u02bfAbd al-Mundhir51  SS 3-4:49.2\n7. Dh\u016b \u02bel-\u1e24ijja 2 Saw\u012bq   Bash\u012br ibn \u02bfAbd al-Mundhir52  SS 3-4:45.3\n8. Mu\u1e25arram 3 Kudr53   Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da al-Ghif\u0101r\u012b   SS 3-4:43.14\n      Ibn Umm Makt\u016bm54\n\n9. Rab\u012b\u02bf I 3  Dh\u016b Amarr  \u02bfUthm\u0101n ibn \u02bfAff\u0101n   SS 3-4:46.8\n10. Jum\u0101d\u0101 I 3 Bu\u1e25r\u0101n55  Ibn Umm Makt\u016bm   SS 3-4:46.12\n11. Shaww\u0101l 3 U\u1e25ud   Ibn Umm Makt\u016bm   SS 3-4:64.1\n12. Shaww\u0101l 3 \u1e24amr\u0101\u02be al-Asad  Ibn Umm Makt\u016bm   SS 3-4:102.1\n13. Rab\u012b\u02bf I 4  Ban\u016b \u02bel-Na\u1e0d\u012br  Ibn Umm Makt\u016bm            SS 3-4:190.22\n14. Dh\u016b \u02bel-Qa\u02bfda 4 Badr al-Maw\u02bfid56      \u02bfAbdall\u0101h ibn \u02bfAbdall\u0101h ibn Ubayy57   SS 3-4:209.15\n\n45.  For Ibn Is\u1e25\u0101q\u2019s statement that their number was twenty-seven, and his list of them, see SS 3-4:608.13 \n= SG 659f. Caetani in his chronological digest of early Islamic history gives a list of deputies for eighteen \nof Mu\u1e25ammad\u2019s expeditions (Annali, 2:1:523f n. 2, with cross-references to his accounts of the individual \nexpeditions); he follows Ibn Hish\u0101m closely,\n\n46.  Here Safaw\u0101n or Badr al-\u016al\u0101 (SS 1-2:601.2, 601.9 = SG 286).\n47.  Here \u02bfUshayra (SS 1-2:598.14, 599.7, 599.14 = SG 285).\n48.", "start_char_idx": 24251, "end_char_idx": 26001, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7fa3842e-3a37-4a78-934d-2d8a3f037c26": {"__data__": {"id_": "7fa3842e-3a37-4a78-934d-2d8a3f037c26", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "088e4bc6-ae2c-4300-a324-45acf265c025", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "f819bc250c57bd1985267996272573b58643c7b5c16fd6396051951aaf445866", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6ec5b798-25f1-4f14-8f93-6bc3416de32e", "node_type": "1", "metadata": {}, "hash": "ad53872f603f10687fbed5f9653466a15ab7113ab333996bd921b0322685e683", "class_name": "RelatedNodeInfo"}}, "text": "48.  Here Badr al-kubr\u0101 (SS 1-2:606.6 = SG 289).\n49.  For Ab\u016b Lub\u0101ba, in addition to SS 1-2:612.15 = SG 292 and 738 no. 354, see SS 1-2:688.16 = SG 331. The \n\nfirst is from Ibn Hish\u0101m, the second from Ibn Is\u1e25\u0101q. It is presumably the second that has a parallel in the R\u0101z\u012b \ntransmission of his work noted by Mughul\u1e6d\u0101y ibn Qil\u012bj (al-Zahr al-b\u0101sim, 907.6, where Salama is Salama ibn \nal-Fa\u1e0dl al-R\u0101z\u012b). Mughul\u1e6d\u0101y also mentions that M\u016bs\u0101 ibn \u02bfUqba (d. 141/758f) said the same (907.12), and repeats \nit in his Ish\u0101ra, 200.6; this is confirmed by a report from M\u016bs\u0101 found in Ab\u016b Nu\u02bfaym al-I\u1e63bah\u0101n\u012b, Ma\u02bfrifat \nal-\u1e62a\u1e25\u0101ba, 403 no. 1203, where M\u016bs\u0101 transmits from Zuhr\u012b. Incidentally, the report immediately following (no. \n1204) may be an early attestation of knowledge of Ibn Hish\u0101m\u2019s work in the east. For the possibly distinct roles \nof Ibn Umm Makt\u016bm and Ab\u016b Lub\u0101ba see the first subsection of section 4.3 below.\n\n50.  Here Ban\u016b Qaynuq\u0101\u02bf (SS 3-4:47.1 = SG 363).\n51.  That is Ab\u016b Lub\u0101ba.\n52.  Adding wa-huwa Ab\u016b Lub\u0101ba.\n53.  Here Ghazwat Ban\u012b Sulaym bi\u02bel-Kudr (SS 3-4:43.11 = SG 360).\n54.  The two are given as alternatives with no expression of preference, though the order would suggest \n\nthat Sib\u0101\u02bf is the preferred candidate.\n55.  Here Ghazwat al-Furu\u02bf min Bu\u1e25r\u0101n (SS 3-4:46.11 = SG 362; Furu\u02bf is so vocalized at 46.14).\n56.  Here Ghazwat Badr al-\u0101khira (SS 3-4:209.10 = SG 447).\n57.  Adding the name of Ubayy\u2019s mother Sal\u016bl and the nisba al-An\u1e63\u0101r\u012b.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  9\n\n15. Mu\u1e25arram 5 Dh\u0101t al-Riq\u0101\u02bf  Ab\u016b Dharr al-Ghif\u0101r\u012b             SS 3-4:203.14\n      (\u02bfUthm\u0101n ibn \u02bfAff\u0101n)58\n\n16. Rab\u012b\u02bf I 5  D\u016bmat al-Jandal Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da al-Ghif\u0101r\u012b          SS 3-4:213.16\n17. Sha\u02bfb\u0101n 5 Murays\u012b\u02bf59  Ab\u016b Dharr al-Ghif\u0101r\u012b             SS 3-4:289.11\n      (Numayla ibn \u02bfAbdall\u0101h al-Layth\u012b)60\n\n18. Dh\u016b \u02bel-Qa\u02bfda 5 Khandaq  Ibn Umm Makt\u016bm               SS 3-4:220.6\n19. Dh\u016b \u02bel-Qa\u02bfda 5 Ban\u016b Quray\u1e93a  Ibn Umm Makt\u016bm               SS 3-4:234.5\n20. Rab\u012b\u02bf I 6  Ban\u016b Li\u1e25y\u0101n  Ibn Umm Makt\u016bm             SS 3-4:279.10\n21. Rab\u012b\u02bf II 6  Gh\u0101ba61   Ibn Umm Makt\u016bm            SS 3-4:284.15\n22.", "start_char_idx": 25998, "end_char_idx": 28104, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6ec5b798-25f1-4f14-8f93-6bc3416de32e": {"__data__": {"id_": "6ec5b798-25f1-4f14-8f93-6bc3416de32e", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7fa3842e-3a37-4a78-934d-2d8a3f037c26", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "dd0b677e9896c421d29aa0a7ebdf79ba8d4a13bd1061011ca526ac279ffa8889", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b1eb5197-21b2-47d3-b09a-de329992f14c", "node_type": "1", "metadata": {}, "hash": "4be9e5c843b4685bbc16d5b7dba5e8b6346c1a35efd6f93bb3a1b4613a777b16", "class_name": "RelatedNodeInfo"}}, "text": "Dh\u016b \u02bel-Qa\u02bfda 6 \u1e24udaybiya  Numayla ibn \u02bfAbdall\u0101h al-Layth\u012b        SS 3-4:308.8\n23. Jum\u0101d\u0101 I 7 Khaybar  Numayla ibn \u02bfAbdall\u0101h al-Layth\u012b        SS 3-4:328.8\n24. Dh\u016b \u02bel-Qa\u02bfda 7 \u02bfUmrat al-qa\u1e0diyya62 \u02bfUwayf ibn al-A\u1e0dba\u1e6d al-Du\u02beal\u012b            SS 3-4:370.12\n25. Rama\u1e0d\u0101n 8 Fat\u1e25, etc.  Ab\u016b Ruhm al-Ghif\u0101r\u012b63                       SS 3-4:399.21\n26. Rajab 9  Tab\u016bk   Mu\u1e25ammad ibn Maslama al-An\u1e63\u0101r\u012b   SS 3-4:519.9\n      (Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da)64\n\n27. Dh\u016b \u02bel-\u1e24ijja 10 \u1e24ajjat Ras\u016bl All\u0101h65 Ab\u016b Duj\u0101na al-S\u0101\u02bfid\u012b             SS 3-4:601.11\n      (Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da al-Ghif\u0101r\u012b)66 \n\nThe third list is provided by Khal\u012bfa in his Ta\u02ber\u012bkh.67 It gives information for only \n\n58.  \u02bfUthm\u0101n is mentioned with the formula \u201cit is said\u201d.\n59.  Here Ghazwat Ban\u012b \u02bel-Mu\u1e63taliq (SS 3-4:289.6 = SG 490).\n60.  Numayla is mentioned with the formula \u201cit is said\u201d.\n61.  Here Ghazwat Dh\u012b Qarad (SS 3-4:281.2 = SG 486; cf. SS 281.6, 281.12).\n62.  Here \u02bfUmrat al-qa\u1e0d\u0101\u02be (SS 3-4:370.4 = SG 530).\n63.  Giving his name as Kulth\u016bm ibn \u1e24u\u1e63ayn ibn \u02bfUtba ibn Khalaf. Unusually, the naming of the deputy \n\ncomes not from Ibn Hish\u0101m but rather from a tradition going back to \u02bfAbdall\u0101h ibn al-\u02bfAbb\u0101s and transmitted \nby Ibn Is\u1e25\u0101q; that this cannot be an unmarked interpolation of Ibn Hish\u0101m\u2019s is shown by the parallel in the \n\u1e24arr\u0101n\u012b transmission of Ibn Is\u1e25\u0101q\u2019s work (see Ab\u016b Nu\u02bfaym al-I\u1e63bah\u0101n\u012b, Ma\u02bfrifat al-\u1e62a\u1e25\u0101ba, 2388 no. 5848; for \nthe \u1e24arr\u0101n\u012b transmitters Mu\u1e25ammad ibn Salama and Ab\u016b Ja\u02bffar al-Nufayl\u012b see Mizz\u012b, Tahdh\u012bb, 25:289\u201391 and \n16:88\u201392 respectively). Oddly, Ab\u016b Nu\u02bfaym elsewhere describes Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da as \u02bf\u0101mil al-Nab\u012b \u02bfal\u0101 \u02bel-Mad\u012bna \n\u02bf\u0101m \u1e24unayn (Ma\u02bfrifat al-\u1e62a\u1e25\u0101ba, 1451.12).\n\n64.  After mentioning Mu\u1e25ammad ibn Maslama, Ibn Hish\u0101m goes on to quote the father of \u02bfAbd al-\u02bfAz\u012bz ibn \nMu\u1e25ammad al-Dar\u0101ward\u012b to the effect that the deputy was Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da (SS 3-4:519.10 = SG 783 no. 860).", "start_char_idx": 28105, "end_char_idx": 29955, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b1eb5197-21b2-47d3-b09a-de329992f14c": {"__data__": {"id_": "b1eb5197-21b2-47d3-b09a-de329992f14c", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6ec5b798-25f1-4f14-8f93-6bc3416de32e", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "dc662107b9cf8115ace12ed08b35823b675aa9a0a112edbc56701ac1b56cb69d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7cb95b29-f233-4890-921b-119a66213347", "node_type": "1", "metadata": {}, "hash": "9ede342aa8e94eceadf2807edaca8414e1a8c0ba856d4059728a207dfa4cbebe", "class_name": "RelatedNodeInfo"}}, "text": "860). \n\u1e6cabar\u012b, by contrast, attibutes this information to Ibn Is\u1e25\u0101q (\u1e6cabar\u012b, Ta\u02ber\u012bkh, I/1696.4 = History, 9:51; for his \nline of transmission from Ibn Is\u1e25\u0101q see below, note 87). Ibn \u02bfAs\u0101kir, however, attributes the statement that \nMu\u1e25ammad appointed Mu\u1e25ammad ibn Maslama to Ibn Is\u1e25\u0101q (Ta\u02ber\u012bkh Mad\u012bnat Dimashq, ed. Sh\u012br\u012b, 2:31.1; his \ntransmitter from Ibn Is\u1e25\u0101q is Y\u016bnus, that is the K\u016bfan Y\u016bnus ibn Bukayr (d. 199/814f), see 23.18).\n\n65.  Here \u1e24ajjat al-wad\u0101\u02bf (SS 3-4:601.4 = SG 649).\n66.  Sib\u0101\u02bf is mentioned with the formula \u201cit is said\u201d.\n67.  Khal\u012bfa, Ta\u02ber\u012bkh, 61.9. In his narrative coverage of the expeditions (13\u201358) he only mentions one deputy \n\nappointed over Medina, namely Mu\u1e25ammad ibn Maslama at the time of the expedition to Kudr (16.8). He \nascribes this information to Ibn Is\u1e25\u0101q, whose work he knows in two Ba\u1e63ran transmissions (see 8.7); it does \nnot appear in Ibn Hish\u0101m\u2019s recension (SS 3-4:43.12), nor in the R\u0101z\u012b transmission quoted by \u1e6cabar\u012b (Ta\u02ber\u012bkh, \nI/1363.11 = History, 7:88).\n\n\n\n10  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nnineteen of the expeditions.68 Again I take W\u0101qid\u012b\u2019s listing of the expeditions and their \ndates as a template, and substitute the names of the deputies as given by Khal\u012bfa.69 Note \nthat he states that Ibn Umm Makt\u016bm was deputy for thirteen expeditions, but in the text \nas we have it he only names twelve of them.70\n\n1. \u1e62afar 2   Wadd\u0101n   Ibn Umm Makt\u016bm\n2. Rab\u012b\u02bf I 2   Buw\u0101\u1e6d    Ibn Umm Makt\u016bm\n3. Rab\u012b\u02bf I 2   Kurz ibn J\u0101bir   Ibn Umm Makt\u016bm\n4. Jum\u0101d\u0101 II 2  Dh\u016b \u02bel-\u02bfUshayra   Ibn Umm Makt\u016bm\n5a. Rama\u1e0d\u0101n 2  Badr al-qit\u0101l   Ibn Umm Makt\u016bm\n5b. Rama\u1e0d\u0101n 2  Badr al-qit\u0101l   Ab\u016b Lub\u0101ba\n6. Shaww\u0101l 2  Qaynuq\u0101\u02bf   \u2014\n7. Dh\u016b \u02bel-\u1e24ijja 2  Saw\u012bq    Ibn Umm Makt\u016bm\n8. Mu\u1e25arram 3  Kudr    Mu\u1e25ammad ibn Maslama\n9. Rab\u012b\u02bf I 3   Dh\u016b Amarr   Ibn Umm Makt\u016bm\n10. Jum\u0101d\u0101 I 3  Bu\u1e25r\u0101n    Ibn Umm Makt\u016bm\n11. Shaww\u0101l 3  U\u1e25ud    Ibn Umm Makt\u016bm\n12. Shaww\u0101l 3  \u1e24amr\u0101\u02be al-Asad   Ibn Umm Makt\u016bm\n13. Rab\u012b\u02bf I 4   Ban\u016b \u02bel-Na\u1e0d\u012br   \u2014\n14. Dh\u016b \u02bel-Qa\u02bfda 4  Badr al-Maw\u02bfid   \u2014\n15. Mu\u1e25arram 5  Dh\u0101t al-Riq\u0101\u02bf   Ibn Umm Makt\u016bm\n16.", "start_char_idx": 29950, "end_char_idx": 31985, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7cb95b29-f233-4890-921b-119a66213347": {"__data__": {"id_": "7cb95b29-f233-4890-921b-119a66213347", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b1eb5197-21b2-47d3-b09a-de329992f14c", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "b9f0e54d9567ba872fae896749c1c11af381fb0cbc33ad0e0a12cd5aa1c87b4c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "104e6263-c5a4-4a50-a982-614285c27b64", "node_type": "1", "metadata": {}, "hash": "b06601a6ce38f5b1ac7a51d0d2f84430b16f2997d166ade57bc7695c2a48c1f4", "class_name": "RelatedNodeInfo"}}, "text": "Rab\u012b\u02bf I 5   D\u016bmat al-Jandal  \u2014\n17. Sha\u02bfb\u0101n 5  Murays\u012b\u02bf   Numayla ibn \u02bfAbdall\u0101h al-Layth\u012b\n18. Dh\u016b \u02bel-Qa\u02bfda 5  Khandaq   \u2014\n19. Dh\u016b \u02bel-Qa\u02bfda 5  Ban\u016b Quray\u1e93a   \u2014\n20. Rab\u012b\u02bf I 6   Ban\u016b Li\u1e25y\u0101n   \u2014\n21. Rab\u012b\u02bf II 6   Gh\u0101ba    \u2014\n22. Dh\u016b \u02bel-Qa\u02bfda 6  \u1e24udaybiya   \u02bfUwayf ibn al-A\u1e0dba\u1e6d of the Ban\u016b  \n\n        al-Du\u02beil\n\n68.  Compare the traditions according to which the number of Mu\u1e25ammad\u2019s expeditions was nineteen \n(Ibn Ab\u012b Shayba, Mu\u1e63annaf, ed. La\u1e25\u1e25\u0101m, 8:467 nos. 1\u20133, 5). In Khal\u012bfa\u2019s narrative of events I count twenty-two \nexpeditions.\n\n69.  I also take for granted the alternative names of expeditions already noted. Khal\u012bfa refers to Kudr as \nQarqarat al-Kudr in his list (Ta\u02ber\u012bkh, 61.15), though not in his actual account of the expedition (16.3); for this \nvariant form of the name see W 182 n. 4. \n\n70.  Whether or not the discrepancy goes back to Khal\u012bfa himself, it is old: the part of Khal\u012bfa\u2019s list relating \nto Ibn Umm Makt\u016bm is reproduced by Ibn \u02bfAbd al-Barr (d. 463/1071) in one of his biographical entries on \nhim (Ist\u012b\u02bf\u0101b, 1198f no. 1946), and the same discrepancy appears. Here the passage is prefixed with the words \n\u201che came to Medina a little after Badr\u201d and apparently ascribed to W\u0101qid\u012b (1198.15). This ascription of the \npassage should be disregarded, among other things because the prefixed words and the list of expeditions \nare incompatible: if Ibn Umm Makt\u016bm only came to Medina a little after Badr, then he could not have acted \nas deputy for the first four expeditions. Compare also the way the prefixed words are continued in Ibn \n\u02bfAbd al-Barr\u2019s other entry on Ibn Umm Makt\u016bm (997.11), and the unattributed parallel in Ibn Sa\u02bfd, \u1e6cabaq\u0101t, \n4:1:150.25.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  11\n\n23. Jum\u0101d\u0101 I 7  Khaybar   Ab\u016b Ruhm al-Ghif\u0101r\u012b\n24. Dh\u016b \u02bel-Qa\u02bfda 7  \u02bfUmrat al-qa\u1e0diyya  Ab\u016b Ruhm\n25. Rama\u1e0d\u0101n 8  Fat\u1e25, etc.   Ab\u016b Ruhm al-Ghif\u0101r\u012b Kulth\u016bm   \n\n        ibn \u1e24u\u1e63ayn\n26. Rajab 9   Tab\u016bk    Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da al-Ghif\u0101r\u012b\n27. Dh\u016b \u02bel-\u1e24ijja 10  \u1e24ajjat Ras\u016bl All\u0101h  Ibn Umm Makt\u016bm\n\nKhal\u012bfa adds that Gh\u0101lib ibn \u02bfAbdall\u0101h al-Layth\u012b served as deputy at the time of some \nunspecified expedition or expeditions of the Prophet (f\u012b ba\u02bf\u1e0d ghazaw\u0101tihi); this can perhaps \nbe identified as that against the Ban\u016b Li\u1e25y\u0101n.71 In any case I will include Gh\u0101lib in what \nfollows.", "start_char_idx": 31986, "end_char_idx": 34289, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "104e6263-c5a4-4a50-a982-614285c27b64": {"__data__": {"id_": "104e6263-c5a4-4a50-a982-614285c27b64", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7cb95b29-f233-4890-921b-119a66213347", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "0982c9e25820da198fa1e3138f370f414c5a0f494f97fc6a38c7a269a2260ab1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5ef6d474-adfd-4f47-a6da-01dbdd367676", "node_type": "1", "metadata": {}, "hash": "87bf024c0b48b5c0c8890afede8fb6bd3e4c97560d99b168290a855b7178683b", "class_name": "RelatedNodeInfo"}}, "text": "As will become cumulatively evident, posterity paid a lot of attention to the data given \nby W\u0101qid\u012b and Ibn Hish\u0101m. Khal\u012bfa\u2019s contribution, by contrast, seems to have had little \nimpact.72\n\n2.3 Other relatively early sources for Mu\u1e25ammad\u2019s deputies\n\nThere are, of course, many other sources that provide information on Mu\u1e25ammad\u2019s \ndeputies, but my impression is that, while they offer us occasional points of interest, they \nmostly tend to repeat the data of W\u0101qid\u012b or Ibn Hish\u0101m without telling us anything new. I \ntreat here sources of the third/ninth and fourth/tenth centuries, and relegate later sources \nto an appendix.\n\nIbn Sa\u02bfd (d. 230/845), in his account of the expeditions led by Mu\u1e25ammad, in general \nnames deputies identical to those given by W\u0101qid\u012b73\u2014no surprise given his close connection \nto him.74 But he does contribute a finer point. The reader may (or may not) recollect that \nwith regard to the expedition to Tab\u016bk (no. 26), W\u0101qid\u012b confuses us: he names the deputy \nas Ibn Umm Makt\u016bm in one place, as Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da in another, and in both places adds \nthat it is also said that it was Mu\u1e25ammad ibn Maslama. Here Ibn Sa\u02bfd gives us his own \nopinion on the question, in apparent disagreement with W\u0101qid\u012b: he tells us that the deputy \nwas Mu\u1e25ammad ibn Maslama, adding that in his opinion this view is more to be relied on \nthan any alternative.75 In his biographical entries he sometimes tells us that the person in \n\n71.  Khal\u012bfa, Ta\u02ber\u012bkh, 61.18. Ibn al-Kalb\u012b states that Mu\u1e25ammad appointed him deputy for the Li\u1e25y\u0101n \nexpedition (no. 20; Jamharat al-nasab, 142.2).\n\n72.  For a possible exception, see Ibn al-Ath\u012br, Usd al-gh\u0101ba, 4:330.23, where it is stated that Mu\u1e25ammad ibn \nMaslama served as deputy for an expedition that some say was Qarqarat al-Kudr (no. 8); neither W\u0101qid\u012b nor \nIbn Hish\u0101m says this, but Khal\u012bfa does.\n\n73.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 2:1:1\u2013136. Except for Tab\u016bk the only departure is the \u1e24ajjat al-wad\u0101\u02bf, for \nwhich he does not name a deputy (124\u201336). For the Fat\u1e25 he agrees with W\u0101qid\u012b in naming the deputy as Ibn \nUmm Makt\u016bm (97.20), but later quotes a tradition that would place him with the expedition (102.4).\n\n74.  EI2, art. \u201cIbn Sa\u02bfd\u201d (J. W. F\u00fcck).\n75.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 2:1:119.17 (wa-huwa athbat \u02bfindan\u0101 mimman q\u0101la \u02bestakhlafa ghayrahu). \n\nIn his biography of Mu\u1e25ammad ibn Maslama he has him as deputy without any qualification (3:2:19.8, 19.17). \nThough not found in W\u0101qid\u012b\u2019s work as we have it, it could be that this in fact goes back to him (see above, note \n43).\n\n\n\n12  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nquestion served as deputy, and the information he provides there regularly agrees with \nwhat he has told us in his account of the expeditions.76\n\nAnother author who has something to offer is Ibn \u1e24ab\u012bb (d.", "start_char_idx": 34291, "end_char_idx": 37087, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5ef6d474-adfd-4f47-a6da-01dbdd367676": {"__data__": {"id_": "5ef6d474-adfd-4f47-a6da-01dbdd367676", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "104e6263-c5a4-4a50-a982-614285c27b64", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "025ba6c2e267c541e60e1864f67492df42db204ef2b420e8d466577ad9687274", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a5988981-0f3d-4330-8343-35172bc4b924", "node_type": "1", "metadata": {}, "hash": "f03785733b136a18f09ef8125f95079316a576f044970493017c17154830cc3a", "class_name": "RelatedNodeInfo"}}, "text": "245/860) in his chapter \non people on whom Mu\u1e25ammad conferred authority (umar\u0101\u02be Ras\u016bl All\u0101h).77 Here, in a \nmixed bag made up mostly of what we might call provincial governors, he names those \nwhom Mu\u1e25ammad appointed over Medina for four (and only four) expeditions. The first \nis \u1e24udaybiya (no. 22), for which Ibn \u1e24ab\u012bb names Ab\u016b Ruhm al-Ghif\u0101r\u012b,78 in disagreement \nwith all three of our authors, but, as will shortly be seen, in agreement with Bal\u0101dhur\u012b\u2019s \nmention of an alternative. The second is Khaybar (no. 23), for which he names Sib\u0101\u02bf ibn \n\u02bfUrfu\u1e6da al-Ghif\u0101r\u012b,79 in agreement with W\u0101qid\u012b; he adds that it is also said that it was Ab\u016b \nRuhm, in agreement with Khal\u012bfa. The third is the Fat\u1e25 (no. 25), for which he again names \nAb\u016b Ruhm,80 in agreement with Ibn Hish\u0101m and Khal\u012bfa. The fourth is Tab\u016bk (no. 26), for \nwhich he names \u02bfAl\u012b ibn Ab\u012b \u1e6c\u0101lib,81 whom we here encounter as a deputy for the first time. \n\n76.  The only further discrepancy concerns Ibn Umm Makt\u016bm, who he tells us was deputy for Badr (Ibn \nSa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:151.14, a K\u016bfan tradition from a Raqqan source; contrast 2:1:6.23). This agrees \nwith Ibn Hish\u0101m and Khal\u012bfa.\n\n77.  Ibn \u1e24ab\u012bb, Mu\u1e25abbar, 125\u20138. \n78.  Ibn \u1e24ab\u012bb, Mu\u1e25abbar, 127.1.\n79.  Ibn \u1e24ab\u012bb, Mu\u1e25abbar, 127.2. That his name appears in the text as Subay\u02bf is likely to be a copyist\u2019s error.\n80.  Ibn \u1e24ab\u012bb, Mu\u1e25abbar, 127.4.\n81.  Ibn \u1e24ab\u012bb, Mu\u1e25abbar, 125.16. That Mu\u1e25ammad appointed \u02bfAl\u012b as the deputy over Medina (istakhlafa \n\n\u02bfAliyyan \u02bfal\u0101 \u02bel-Mad\u012bna) for Tab\u016bk is already explicitly stated in what looks like a Ba\u1e63ran tradition from Sa\u02bfd \nibn Ab\u012b Waqq\u0101\u1e63 preserved by \u02bfAbd al-Razz\u0101q (Mu\u1e63annaf, 11:226 no. 20,390; contrast 2:395 no. 3828, where \nthe deputy is named as Ibn Umm Makt\u016bm). This is to be compared with what Ibn Is\u1e25\u0101q tells us: \u02bfAl\u012b was left \nbehind to look after Mu\u1e25ammad\u2019s family, for which he was mocked by the Hypocrites (SS 3-4:519.17 = SG 604). \nOther versions of the tradition have an air of equivocating between these two views. Thus the text given by \nIbn Sa\u02bfd says only that Mu\u1e25ammad left \u02bfAl\u012b behind in Medina (khallafahu bi\u02bel-Mad\u012bna, \u1e6cabaq\u0101t, ed. Sachau, \n3:1:15.8), not that he made him deputy over it; likewise a version in Bukh\u0101r\u012b\u2019s \u1e62a\u1e25\u012b\u1e25 does not specify over \nwhat \u02bfAl\u012b was appointed (Bukh\u0101r\u012b, \u1e62a\u1e25\u012b\u1e25, 5-6:309 no. 857 = magh\u0101z\u012b 80; the reference to women and children is \ncompatible with either view).", "start_char_idx": 37088, "end_char_idx": 39462, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a5988981-0f3d-4330-8343-35172bc4b924": {"__data__": {"id_": "a5988981-0f3d-4330-8343-35172bc4b924", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5ef6d474-adfd-4f47-a6da-01dbdd367676", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "3e6cc92ca69b253bd57feb2cd2d24f3db95e5d98751d1e5eb284674467d120d9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "70107096-cf18-4761-a386-aa00dc40dcf6", "node_type": "1", "metadata": {}, "hash": "3de7c226fa6d83167d1e1e1185bc14e5a142ca6e85bb50ed1e29ec07afd387c3", "class_name": "RelatedNodeInfo"}}, "text": "In this tradition \u02bfAl\u012b is upset at being left behind, to which Mu\u1e25ammad replies: \n\u201cAre you not satisfied to have the same status (manzila) in relation to me as Aaron had in relation to Moses, \nexcept that there is no prophet after me?\u201d The reference is to Q7:142, where Moses, before going to speak \nwith God, tells Aaron: \u201cBe my deputy among my people (ukhlufn\u012b f\u012b qawm\u012b), and put things right (a\u1e63li\u1e25), \nand do not follow the way of the workers of corruption.\u201d Though the verse does not use the noun khal\u012bfa, \nthe term is regularly employed by the exegetes to gloss ukhlufn\u012b as kun khal\u012bfat\u012b, \u201cBe my deputy\u201d (\u1e6cabar\u012b, \nTafs\u012br, 6:49.3; Ab\u016b \u02bel-Layth al-Samarqand\u012b, Tafs\u012br, 1:567.15; Zamakhshar\u012b, Kashsh\u0101f, 2:500.21; \u1e6cabris\u012b, Majma\u02bf \nal-bay\u0101n, 2:473.21; Fakhr al-D\u012bn al-R\u0101z\u012b, Tafs\u012br, 14:227.10, all to Q7:142). The verb istakhlafa likewise appears in \nreferences to Aaron\u2019s role as deputy; thus \u1e6cabar\u012b in his history says of Moses that he istakhlafa H\u0101r\u016bn \u02bfal\u0101 Ban\u012b \nIsr\u0101\u02be\u012bl (\u201cmade Aaron his deputy over the Children of Israel\u201d, Ta\u02ber\u012bkh, I/489.9 = History, 3:72; similarly Tha\u02bflab\u012b, \nQi\u1e63a\u1e63 al-anbiy\u0101\u02be, 184.5, and Qumm\u012b, Tafs\u012br, 1:241.19 to Q7:142; for the noun istikhl\u0101f in this context see \u1e6cabris\u012b, \nMajma\u02bf al-bay\u0101n, 2:473.29). Yet the role of \u02bfAl\u012b as deputy for the Tab\u016bk expedition is to my knowledge the only \ncontext in which the Mosaic model is invoked with regard to Mu\u1e25ammad\u2019s deputies, and I have seen no echo \nof the Koranic use of the verb a\u1e63la\u1e25a to describe the duties of a deputy. Altogether, the identification of \u02bfAl\u012b as \ndeputy for Tab\u016bk could be tendentious (a view firmly adopted by Caetani, see Annali, 2:1:245, where he says \nof the story \u201cla sua natura apocrifa \u00e8 pi\u00f9 che manifesta\u201d), and we are clearly in the thick of early sectarian \ntensions. But I suspect that the sources I cite here are as yet innocent of the Im\u0101m\u012b argument that the fact \nthat the Prophet appointed \u02bfAl\u012b his deputy (istakhlafahu) over Medina implies that he was to be his successor \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  13\n\nIn sum:\n\n22. \u1e24udaybiya  Ab\u016b Ruhm al-Ghif\u0101r\u012b\n23. Khaybar   Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da al-Ghif\u0101r\u012b\n25. Fat\u1e25, etc.   Ab\u016b Ruhm\n26. Tab\u016bk   \u02bfAl\u012b ibn Ab\u012b \u1e6c\u0101lib\n\nThe case is similar with Bal\u0101dhur\u012b (d. 279/892f).82 His data are identical with those \nprovided by W\u0101qid\u012b except for a cluster of five expeditions in years 6 to 9 (nos. 22-26 in the \nlists above).83 They are as follows (with alternatives in parentheses):\n\n22. \u1e24udaybiya  Ibn Umm Makt\u016bm \n    (Ab\u016b Ruhm Kulth\u016bm ibn al-\u1e24u\u1e63ayn al-Ghif\u0101r\u012b)\n23.", "start_char_idx": 39463, "end_char_idx": 41993, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "70107096-cf18-4761-a386-aa00dc40dcf6": {"__data__": {"id_": "70107096-cf18-4761-a386-aa00dc40dcf6", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a5988981-0f3d-4330-8343-35172bc4b924", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "0614fcd543293fdce416a79a111530b862162729bbc3c0ee73770ef27fcd9623", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "391a0132-534f-40e7-b41b-4f5092f524bc", "node_type": "1", "metadata": {}, "hash": "398412ef8f6ab87149e08a155ea5959a2fa83f45c5d6fb96317cdf3324a742b2", "class_name": "RelatedNodeInfo"}}, "text": "Khaybar   Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da al-Kin\u0101n\u012b \n    (Numayla ibn \u02bfAbdall\u0101h al-Kin\u0101n\u012b)\n24. \u02bfUmrat al-qa\u1e0diyya Ab\u016b Dharr Jundab ibn Jun\u0101da al-Ghif\u0101r\u012b \n    (\u02bfUwayf ibn Rab\u012b\u02bfa ibn al-A\u1e0dba\u1e6d al-Kin\u0101n\u012b)\n25. Fat\u1e25, etc.   Ibn Umm Makt\u016bm \n    (Ab\u016b Ruhm al-Ghif\u0101r\u012b)\n26. Tab\u016bk   Ibn Umm Makt\u016bm  \n    (Muhammad ibn Maslama al-An\u1e63\u0101r\u012b, Ab\u016b Ruhm, Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da)\n\nAs can be seen by comparing this list with W\u0101qid\u012b\u2019s, in one case\u2014the \u02bfUmrat al-qa\u1e0d\u0101\u02be\u2014\nBal\u0101dhur\u012b does not mention the (preferred) deputy named by W\u0101qid\u012b, but in the other four \ncases he does, putting him first. In each case, however, he cites at least one alternative. \nTwo of the three alternatives he names for Tab\u016bk are also mentioned by W\u0101qid\u012b. At the \nsame time, five of Bal\u0101dhur\u012b\u2019s alternatives for these expeditions are mentioned by Ibn \nHish\u0101m. In two cases Bal\u0101dhur\u012b tells us something we have not heard before: in naming \nAb\u016b Ruhm as an alternative for Tab\u016bk, and in naming Ab\u016b Dharr as the (preferred) deputy \nfor the \u02bfUmrat al-qa\u1e0diyya. Like Ibn Hish\u0101m and Ibn Sa\u02bfd, Bal\u0101dhur\u012b takes the view that \nMu\u1e25ammad ibn Maslama is the deputy of choice for Tab\u016bk.84\n\nYa\u02bfq\u016bb\u012b (d. 284/897f) does not generally bother to name deputies, but on two occasions \nhe does so: the Fat\u1e25 (no. 25) and Tab\u016bk (no. 26). For the Fat\u1e25 he gives the deputy as \nAb\u016b Lub\u0101ba ibn \u02bfAbd al-Mundhir\u2014already familiar to us as a deputy, but only for early \n\n(khal\u012bfatuhu) after his death (al-\u02bfAll\u0101ma al-\u1e24ill\u012b, Minh\u0101j al-kar\u0101ma, ed. S\u0101lim, 169.1; for Sh\u012b\u02bfite use of the \nappointment and the \u1e25ad\u012bth al-manzila in this connection, see Muf\u012bd, Irsh\u0101d, 1:154\u20138 = trans. Howard, 106\u20139; \nMiskinzoda, \u201cSignificance of the \u1e25ad\u012bth of the position of Aaron\u201d, especially 72, 76f).\n\n82.  For his coverage of Mu\u1e25ammad\u2019s expeditions see Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 287\u2013371.\n83.  Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 350.21, 352.11, 352.22, 353.11, 364.13, 368.17. One might have \n\nexpected disagreement to be more frequent for the earlier years, and especially for the minor raids of those \nyears. There must be some relationship between the treatments of this cluster by Ibn \u1e24ab\u012bb and Bal\u0101dhur\u012b, but \nI don\u2019t know what it is.\n\n84.  Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 368.19. For Ibn Sa\u02bfd, see above, note 75.\n\n\n\n14  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nexpeditions.85 For Tab\u016bk, like Ibn \u1e24ab\u012bb, he identifies \u02bfAl\u012b as the deputy.86\nThe major sources used by \u1e6cabar\u012b (d.", "start_char_idx": 41994, "end_char_idx": 44373, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "391a0132-534f-40e7-b41b-4f5092f524bc": {"__data__": {"id_": "391a0132-534f-40e7-b41b-4f5092f524bc", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "70107096-cf18-4761-a386-aa00dc40dcf6", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "342b671493c98958463085a397e84cddf7a4387b4cb6fd009a57ed1d82a59bea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "820bea07-aa4c-40ba-b9b0-dc9f64a2d87f", "node_type": "1", "metadata": {}, "hash": "d6c2fd327badbb52e8d3974209be541e5486efcc9560d073c6db4d7f3599d1b6", "class_name": "RelatedNodeInfo"}}, "text": "310/923) for the expeditions led by Mu\u1e25ammad are \n\nW\u0101qid\u012b and Ibn Is\u1e25\u0101q.87 He specifies the deputy for just over half the expeditions, and the \nnames he provides regularly agree with those given by W\u0101qid\u012b, whom he often identifies as \nhis source. But on two occasions he states that he owes his information about the deputy to \nIbn Is\u1e25\u0101q. One is the Fat\u1e25 (no. 25), where he identifies the deputy as Ab\u016b Ruhm al-Ghif\u0101r\u012b, \nquoting on the authority of Ibn Is\u1e25\u0101q the same tradition that we find in Ibn Hish\u0101m\u2019s \nwork.88 The other is Tab\u016bk (no. 26), for which \u1e6cabar\u012b quotes Ibn Is\u1e25\u0101q naming the deputy as \nSib\u0101\u02bf ibn \u02bfUrfu\u1e6da;89 this does not appear in Ibn Hish\u0101m\u2019s transmission, though he quotes a \ntradition from another source to the same effect.90\n\nMas\u02bf\u016bd\u012b (d. 345/956) in one of his works gives an account of Mu\u1e25ammad\u2019s life that \nincludes his expeditions.91 Except in two instances he names the deputies, and except in \nfour instances these names agree with those given by W\u0101qid\u012b. The four instances where \nthere is divergence are D\u016bmat al-Jandal (no. 16), for which Mas\u02bf\u016bd\u012b names Ibn Umm \nMakt\u016bm;92 Ban\u016b Quray\u1e93a (no. 19), for which he names Ab\u016b Ruhm al-Ghif\u0101r\u012b;93 the \u02bfUmrat \nal-qa\u1e0d\u0101\u02be (no. 24), for which he names Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da;94 and Tab\u016bk (no. 26), for which he \nnames \u02bfAl\u012b, adding that others say it was Ab\u016b Ruhm, Ibn Umm Makt\u016bm, Mu\u1e25ammad ibn \nMaslama, or Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da, and then commenting that the best view (al-ashhar) is that it \nwas \u02bfAl\u012b.95 I have not seen parallels for the first three of these expeditions; for Tab\u016bk, as we \nhave seen, \u02bfAl\u012b is named by Ibn \u1e24ab\u012bb and Ya\u02bfq\u016bb\u012b, and all the others are mentioned at least \nby Bal\u0101dhur\u012b.\n\nIbn \u1e24ibb\u0101n (d. 354/965) has an extended biography of the Prophet at the beginning of \none of his works.96 In the course of this he gives the names of the deputies for about three-\nquarters of Mu\u1e25ammad\u2019s expeditions, and these names agree with those found in W\u0101qid\u012b \nin all but two cases. The first of these is unremarkable: for the Fat\u1e25 (no. 25) he names Ab\u016b \n\n85.  Ya\u02bfq\u016bb\u012b, Ta\u02ber\u012bkh, ed. Houtsma, 2:59.4.\n86.  Ya\u02bfq\u016bb\u012b, Ta\u02ber\u012bkh, ed. Houtsma, 2:70.5.\n87.  The lines of transmission by which he received their works are different from those by which we have \n\nthem. Our transmitter of W\u0101qid\u012b\u2019s Magh\u0101z\u012b is Mu\u1e25ammad ibn Shuj\u0101\u02bf al-Thalj\u012b (d. 266/880), whereas \u1e6cabar\u012b\u2019s \nis Mu\u1e25ammad ibn Sa\u02bfd (d. 230/845). The key figure in our transmission of Ibn Is\u1e25\u0101q\u2019s life of Mu\u1e25ammad is the \nEgyptian Ibn Hish\u0101m (d. 218/833), whereas the transmitters to \u1e6cabar\u012b are the R\u0101z\u012bs Salama ibn al-Fa\u1e0dl (d. after \n190/805) and Mu\u1e25ammad ibn \u1e24umayd (d. 248/862f).\n\n88.", "start_char_idx": 44374, "end_char_idx": 46965, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "820bea07-aa4c-40ba-b9b0-dc9f64a2d87f": {"__data__": {"id_": "820bea07-aa4c-40ba-b9b0-dc9f64a2d87f", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "391a0132-534f-40e7-b41b-4f5092f524bc", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "f0dbc60743ae92effd15e4c10aa042423894ed1bd68eb145547d66d3048dfc27", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b6112d0b-7887-4ad9-a85b-32410b33b12e", "node_type": "1", "metadata": {}, "hash": "55163843283fc343e00bb7233be02957338f24feba4454b5e963f20526fb458a", "class_name": "RelatedNodeInfo"}}, "text": "248/862f).\n\n88.  \u1e6cabar\u012b, Ta\u02ber\u012bkh, I/1627.14 = History, 8:168; SS 3-4:399.19 = SG 545.\n89.  \u1e6cabar\u012b, Ta\u02ber\u012bkh, I/1696.4 = History, 9:51.\n90.  SS 3-4:519.10 = SG 783 n. 860.\n91.  Mas\u02bf\u016bd\u012b, Tanb\u012bh, 202\u201343.\n92.  Mas\u02bf\u016bd\u012b, Tanb\u012bh, 215.6.\n93.  Mas\u02bf\u016bd\u012b, Tanb\u012bh, 217.8.\n94.  Mas\u02bf\u016bd\u012b, Tanb\u012bh, 228.6.\n95.  Mas\u02bf\u016bd\u012b, Tanb\u012bh, 235.20, 236.4.\n96.  Ibn \u1e24ibb\u0101n, Thiq\u0101t, 1:14\u20132:151. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  15\n\nRuhm al-Ghif\u0101r\u012b,97 in agreement with Ibn Is\u1e25\u0101q, Khal\u012bfa, and others. The second is new to \nus: for the \u02bfUmrat al-qa\u1e0d\u0101\u02be he names N\u0101jiya ibn Jundab al-Aslam\u012b, whom I have not seen \nmentioned as a deputy in any other source; this could well be an error.98\n\nI will leave aside the data provided by these and later sources in my main analysis, \nthough I will cite them occasionally in particular connections. It is worth noting that these \nseven relatively early sources provide us with only two names of deputies that are absent \nfrom the data provided by W\u0101qid\u012b, Ibn Hish\u0101m, and Khal\u012bfa: \u02bfAl\u012b and N\u0101jiya ibn Jundab.\n\n2.4 The extent of agreement between the three major sources\n\nHow far do our three major sources agree on the information they provide?\nLet us begin with the two full lists, that provided by W\u0101qid\u012b and that derived from Ibn \n\n97.  Ibn \u1e24ibb\u0101n, Thiq\u0101t, 2:42.7.\n98.  Ibn \u1e24ibb\u0101n, Thiq\u0101t, 2: 26.4. N\u0101jiya ibn Jundab is not well-known, but neither is he a complete nonentity \n\n(for his biography see Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1522f no. 2650; Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:2:44.22, 45.6). \nHis name and that of his father appear in a variety of forms (thus W\u0101qid\u012b sometimes refers to him as N\u0101jiya \nibn al-A\u02bfjam, see for example W 587.11, and contrast the following line, while Ibn Sa\u02bfd treats the latter as \na distinct person), but his tribal affiliation is clear: he belonged to Aslam (T201), yet another of the local \ntribes of the \u1e24ij\u0101z (see EI2, art. \u201cKhuz\u0101\u02bfa\u201d (M. J. Kister), 78b for their early alliance with Mu\u1e25ammad), and \nwithin it to the clan of Sahm. As a deputy he would thus be similar to our various Kin\u0101n\u012bs. He himself is not \nfound in T201, but he would belong there as a descendant of D\u0101rim ibn \u02bfItr. He died in Medina in the reign \nof Mu\u02bf\u0101wiya (ruled 41\u201360/661\u201380), and is known mainly for two things. The first is that Mu\u1e25ammad would \nput him in charge of his sacrificial animals when taking or sending them to Mecca for the pilgrimage (for \nal-\u1e24udaybiya see W 572.15, 575.3, and Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed.", "start_char_idx": 46950, "end_char_idx": 49415, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b6112d0b-7887-4ad9-a85b-32410b33b12e": {"__data__": {"id_": "b6112d0b-7887-4ad9-a85b-32410b33b12e", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "820bea07-aa4c-40ba-b9b0-dc9f64a2d87f", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "1843f87809dbc39907db4bc3fbc03add7dea08761d9a59d304c2ce82b113150d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "44ff111a-d887-4fc6-8ed4-3c36536ec927", "node_type": "1", "metadata": {}, "hash": "fb267cbfc20f9f16f0fa080480517e33d25a1c6ed5d9d067b75bc69e8c491160", "class_name": "RelatedNodeInfo"}}, "text": "Sachau, 4:2:44.24; for the \u02bfUmrat al-qa\u1e0d\u0101\u02be see W \n732.16, Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 2:1:87.19, 4:2:45.1, and Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 353.8; for the \npilgrimage led by Ab\u016b Bakr see W 1077.5, and Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 2:1:121.18; for the \u1e24ajjat al-wad\u0101\u02bf \nsee W 1090.18, 1091.1, and Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 2:1:124.19, 4:2:45.3). The second is that at a thirsty \nmoment on the expedition to \u1e24udaybiya, Mu\u1e25ammad sent a man down a well to poke around with an arrow \nand thereby release a supply of water; his fellow-tribesmen later claimed that N\u0101jiya was the one in question, \nand convincingly backed this up with some snappy verses exchanged between him and a slave-girl while he \nwas working at the bottom of the well (W 587.8; SS 3-4:310.10 = SG 501; and see Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, \n4:2:45.9). He has no record of military deeds in our sources, but he boasts of being a warrior in these and other \nverses (for his verses spoken at Khaybar see W 701.5; SS 3-4:348.11 = SG 521); moreover he carried one of the \ntwo standards of Aslam at the Fat\u1e25 (W 800.17, 819.11, and Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:178.24, 4:2:45.13). \nIbn Sa\u02bfd informs us that he had no descendants (4:2:45.16), but W\u0101qid\u012b tells us that he owes his knowledge \nof the verses spoken at the well and at Khaybar to a descendant of N\u0101jiya\u2019s called \u02bfAbd al-Malik ibn Wahb (W \n588.3, 701.8). As pointed out to me by Michael Lecker, W\u0101qid\u012b was himself a mawl\u0101 of Aslam, and specifically of \nSahm (see EI2, art. \u201cal-W\u0101qid\u012b\u201d (S. Leder), and W 5 of the editor\u2019s introduction); this connection may have eased \nhis access to such information and boosted N\u0101jiya\u2019s reputation. Returning to N\u0101jiya\u2019s alleged role as deputy, \nit will be apparent that Ibn \u1e24ibb\u0101n\u2019s statement that N\u0101jiya was deputy for the \u02bfUmrat al-qa\u1e0d\u0101\u02be conflicts with \nseveral sources that have him in charge of the sacrificial animals on that occasion. In fact the text of Ibn \n\u1e24ibb\u0101n reads at this point, speaking of Mu\u1e25ammad: thumma a\u1e25rama wa-s\u0101qa sab\u02bf\u012bn badana f\u012b sab\u02bfimi\u02beat rajul, \nwa-\u02besta\u02bfmala \u02bfal\u0101 \u02bel-Mad\u012bna N\u0101jiya ibn Jundab al-Aslam\u012b (Thiq\u0101t, 2:26.4). Given the immediately preceding \nreference to sacrificial animals, it is likely enough that at some point in the transmission of the text\u02bfal\u0101 \u02bel-budn \nwas corrupted to \u02bfal\u0101 \u02bel-Mad\u012bna in this sentence, perhaps by a scribe who was expecting a statement about the \nappointment of a deputy (the use of ista\u02bfmala with regard to oversight of sacrificial animals is in place, see, for \nexample, W 572.16, 1077.7).", "start_char_idx": 49416, "end_char_idx": 51944, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "44ff111a-d887-4fc6-8ed4-3c36536ec927": {"__data__": {"id_": "44ff111a-d887-4fc6-8ed4-3c36536ec927", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b6112d0b-7887-4ad9-a85b-32410b33b12e", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "d621cba61a96dec19c6291e5e6e0e73aaab640d3054c7acf68fb3c4647b2c1d7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d9d54385-e042-4ca6-a8e1-0b8b4f3384fb", "node_type": "1", "metadata": {}, "hash": "91b177f6afa62367c3a8293fb0b8ab7f96ea9e8feae39fff01c5f1050292d16c", "class_name": "RelatedNodeInfo"}}, "text": "16  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nHish\u0101m. Comparing the tables given above, we see that the two agree unambiguously \non sixteen of the twenty-seven expeditions,99 and disagree unambiguously on eight.100 In \nbetween, they are in ambiguous agreement on the remaining three\u2014that is to say, in each \nof these cases Ibn Hish\u0101m, and in one case also W\u0101qid\u012b, give alternatives, and at least one of \nthe alternatives is shared.101 In tabular form:\n\nW\u0100QID\u012a AND IBN HISH\u0100M:\n\nunambiguous agreement: 16\nambiguous agreement: 3\nunambiguous disagreement: 8\n_______________________________\nTotal: 27\n\nHow does Khal\u012bfa\u2019s list compare? Here the comparison is only for nineteen expeditions\u2014\ncall it twenty to include the case of the deputy whom Khal\u012bfa adds to his list without \nspecifying an expedition. Within these twenty, as regards Khal\u012bfa and W\u0101qid\u012b, we have \nunambiguous agreement in six cases,102 ambiguous agreement in one,103 and unambiguous \ndisagreement in thirteen cases.104 As regards Khal\u012bfa and Ibn Hish\u0101m, we have unambiguous \nagreement in five cases,105 ambiguous agreement in two,106 and unambiguous disagreement \nin thirteen cases.107 Among these there are two expeditions for which Khal\u012bfa agrees \nambiguously or unambiguously with Ibn Hish\u0101m against W\u0101qid\u012b.108 In tabular form:\n\nKHAL\u012aFA AND W\u0100QID\u012a:     \n\nunambiguous agreement:  6     \nambiguous agreement:  1     \nunambiguous disagreement: 13    \n__________________________________    \nTotal: 20       \n\n99.  Nos. 1, 3\u20137 (but not 5a), 9\u201313, 16, 18\u201321.\n100.  Nos. 2, 14, 17, 22\u201325, 27. It is again surprising that disagreements are most frequent in the later rather \n\nthan the early years.\n101.  Nos. 8, 15, 26. In the first and second cases it is the second name given by Ibn Hish\u0101m that is shared; in \n\nthe third case it is his first name and W\u0101qid\u012b\u2019s second.\n102.  Nos. 5/5b, 10\u201312, 24, 27.\n103.  No. 26. In this case Khal\u012bfa shares the first name given by W\u0101qid\u012b in his account of the expedition, \n\nthough not in his introductory list.\n104.  Nos. 1\u20134, 7\u20139, 15, 17, 22\u201323, 25, plus the case of Gh\u0101lib. Khal\u012bfa\u2019s naming of Gh\u0101lib constitutes an \n\nunambiguous disagreement irrespective of which expedition he might be assigned to, since Ibn Hish\u0101m and \nW\u0101qid\u012b do not name him for any expedition.\n\n105.  Nos. 5a-b, 10\u201312, 25.\n106.  Nos. 17, 26. In each case the agreement is with Ibn Hish\u0101m\u2019s second name.\n107.  Nos. 1\u20134, 7\u20139, 15, 22\u201324, 27.\n108.  No. 17 is a case of ambiguous agreement, and no. 25 is a case of unambiguous agreement.", "start_char_idx": 51948, "end_char_idx": 54452, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d9d54385-e042-4ca6-a8e1-0b8b4f3384fb": {"__data__": {"id_": "d9d54385-e042-4ca6-a8e1-0b8b4f3384fb", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "44ff111a-d887-4fc6-8ed4-3c36536ec927", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "6740bb38b5a84a6ce8dbe5a680af8503e75138d8434b363dc877d3b657449894", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3d81a91a-02f8-4413-9803-b997f1d89a08", "node_type": "1", "metadata": {}, "hash": "517969adb44c34097fffbbb86868ab75b2e32b8e6a0e4c441d1a2a66b3be9b3e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  17\n\nKHAL\u012aFA AND IBN HISH\u0100M:\n\nunambiguous agreement:  5\nambiguous agreement:  2\nunambiguous disagreement: 13\n__________________________________\nTotal: 20\n\nIf we compare all three, we see that there are four cases of unambiguous agreement \nacross the board,109 one of ambiguous agreement,110 and sixteen of unambiguous \ndisagreement.111 That leaves six cases where W\u0101qid\u012b and Ibn Hish\u0101m agree but Khal\u012bfa is \nsilent.112 In tabular form:\n\nALL THREE SOURCES:\n\nunambiguous agreement:  4\nambiguous agreement: 1\nunambiguous disagreement: 16\nagreement but Khal\u012bfa is silent: 6\n_____________________________________\nTotal: 27\n\nThere are a couple of curious points to note here about Ibn Umm Makt\u016bm. First, \nKhal\u012bfa\u2019s statement that he served as deputy for thirteen expeditions (though he only \nnames twelve) is not isolated. There is also a K\u016bfan tradition from Sha\u02bfb\u012b (d. 104/722f) \nto the same effect.113 Moreover, the number of expeditions for which W\u0101qid\u012b assigns Ibn \nUmm Makt\u016bm as deputy is thirteen, though one case is ambiguous.114 So there is a notable \n\n109.  Nos. 5b, 10\u201312.\n110.  No. 26.\n111.  In nos. 1\u20134, 7\u20139, 15, 17, 22\u201325, and 27, plus the case of Gh\u0101lib, Khal\u012bfa is in disagreement with one or \n\nboth of the other authors. In no. 14 Khal\u012bfa is silent, but W\u0101qid\u012b and Ibn Hish\u0101m disagree. I leave aside no. 5a, \nwhere Khal\u012bfa agrees with Ibn Hish\u0101m but W\u0101qid\u012b is silent.\n\n112.  Nos. 6, 13, 16, 18\u201321. This totals seven, but one of them is presumably the expedition to which Gh\u0101lib \nwould be assigned.\n\n113.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:151.3. The transmitter from Sha\u02bfb\u012b and to the W\u0101si\u1e6d\u012b Yaz\u012bd ibn \nH\u0101r\u016bn (d. 206/821) is the K\u016bfan Mu\u1e25ammad ibn S\u0101lim al-Hamd\u0101n\u012b (for whom see Mizz\u012b, Tahdh\u012bb, 25:238\u201342). \nThe expeditions in question are not named. Note also the statement of al-Haytham ibn \u02bfAd\u012b (d. c. 206/821) \nthat Mu\u1e25ammad appointed Ibn Umm Makt\u016bm deputy over Medina for most of his expeditions (f\u012b akthar \nghazaw\u0101tihi, see Bal\u0101dhur\u012b, Ans\u0101b, ed. al-\u02bfA\u1e93m, 9:276.3); see also \u02bfAbd al-Razz\u0101q, Mu\u1e63annaf, 2:395 no. 3829 (the \nProphet would appoint Ibn Umm Makt\u016bm deputy over Medina when he was traveling).\n\n114.  Nos. 8, 10\u201313, 18\u201322, 25\u201327; the ambiguous case is no. 26 (Tab\u016bk). Ibn Sa\u02bfd in his biography of Ibn \nUmm Makt\u016bm quotes a list transmitted by W\u0101qid\u012b of the expeditions for which he served as deputy (\u1e6cabaq\u0101t, \ned. Sachau, 4:1:153.25). Here twelve expeditions are listed (actually eleven, since Gh\u0101ba and Dh\u016b Qarad are \nthe same expedition), viz. nos. 8\u201313, 18\u201322; in comparison with the list given by W\u0101qid\u012b in his Magh\u0101z\u012b, this \nomits nos. 25\u201327, but adds no. 9, for which he there names \u02bfUthm\u0101n ibn \u02bfAff\u0101n as deputy.", "start_char_idx": 54456, "end_char_idx": 57161, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3d81a91a-02f8-4413-9803-b997f1d89a08": {"__data__": {"id_": "3d81a91a-02f8-4413-9803-b997f1d89a08", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d9d54385-e042-4ca6-a8e1-0b8b4f3384fb", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "7b04925366054a92046bb05a192a45ca0a09acf3686bf9fe7f74964a9ee5dfd5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c4a5b0c4-2415-47ce-9157-3d8cf15a5717", "node_type": "1", "metadata": {}, "hash": "00277ead5057a6f87a5d2b077cecfdf117747935b71e6b1a298ee4f9d7a89e1a", "class_name": "RelatedNodeInfo"}}, "text": "Ibn Hish\u0101m names \nIbn Umm Makt\u016bm as deputy in only ten cases, one of them ambiguous (nos. 5a, 8, 10\u201313, 18\u201321; the ambiguous \ncase is no. 8).\n\n\n\n18  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nagreement here between Khal\u012bfa and W\u0101qid\u012b. And yet when it comes to naming the \nexpeditions in question, the agreement largely dissolves: they agree on only four cases,115 \nand disagree on eight.116 This might suggest that the number thirteen came first, and that \nthe attempts to identify the thirteen expeditions came later. Second, there is a Ba\u1e63ran \ntradition from Qat\u0101da ibn Di\u02bf\u0101ma (d. 117/735f) that says something very different: that the \nProphet appointed Ibn Umm Makt\u016bm as his deputy over Medina twice117\u2014and no more. It \nis not isolated, for we have the same information from the Khurasanian exegete \u1e0ca\u1e25\u1e25\u0101k \nibn Muz\u0101\u1e25im (d. 105/723f).118\n\n2.5 The pool of deputies\n\nOne thing\u2014not the only thing\u2014we can do with the lists of deputies discussed above is to \nmerge their data to produce a pool of deputies, that is to say, a list of all the men who are \nsaid by any of our three main sources to have served in this role. In the list that follows, \nthe numbers identify the expeditions for which each author names the man in question \nas deputy. Where an author provides an alternative name, the one he prefers is marked \nwith a single question mark (\u201c26?\u201d), the other with two (\u201c26??\u201d). Here is the pool, a total of \neighteen names, in alphabetical order:\n\n\u02bfAbdall\u0101h ibn \u02bfAbdall\u0101h ibn Ubayy\nW\u0101qid\u012b:\nIbn Hish\u0101m: 14\nKhal\u012bfa:\n\n\u02bfAbdall\u0101h ibn Raw\u0101\u1e25a\nW\u0101qid\u012b: 14\nIbn Hish\u0101m:\nKhal\u012bfa:\n\nAb\u016b Dharr al-Ghif\u0101r\u012b\nW\u0101qid\u012b: 23??\nIbn Hish\u0101m: 15?, 17?\n\n115.  Nos. 10\u201312, 27.\n116.  Nos. 1\u20134, 5a, 7, 9, 15.\n117.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:151.10. The transmitter from Qat\u0101da and to the Ba\u1e63ran \u02bfAmr ibn \n\n\u02bf\u0100\u1e63im (d. 213/828f) is the Ba\u1e63ran Hamm\u0101m ibn Ya\u1e25y\u0101 (d. 164/781). For Hamm\u0101m, see Mizz\u012b, Tahdh\u012bb, 30:302-\n10, and for \u02bfAmr ibn \u02bf\u0100\u1e63im, see 22:87\u201390. Ibn \u02bfAbd al-Barr (Ist\u012b\u02bf\u0101b, 1199.6 no. 1946) quotes the tradition from \nQat\u0101da from the Ba\u1e63ran Companion Anas ibn M\u0101lik (d. 91/709f), noting that he cannot have heard what others \nhad heard (sc. about the number of times Ibn Umm Makt\u016bm served as deputy)\u2014though God knows best. The \ntradition is also found in Ab\u016b D\u0101w\u016bd, Sunan, 3:131 no. 2931 (al-khar\u0101j wa\u02bel-im\u0101ra wa\u02bel-fay\u02be 3), and in \u1e6cabar\u012b, \nTafs\u012br, 12:444 no. 36,322, where it forms part of an exegesis of Q80:1\u20132; the isn\u0101ds are solidly Ba\u1e63ran (for \n\u1e6cabar\u012b\u2019s see Horst, \u201cZur \u00dcberlieferung im Korankommentar a\u1e6d-\u1e6cabar\u012bs\u201d, 301).\n\n118.", "start_char_idx": 57162, "end_char_idx": 59686, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c4a5b0c4-2415-47ce-9157-3d8cf15a5717": {"__data__": {"id_": "c4a5b0c4-2415-47ce-9157-3d8cf15a5717", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3d81a91a-02f8-4413-9803-b997f1d89a08", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "2b00eb265eab7abf808db2a09a3df46be7fbcc277747287d313e35ed8de73064", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5405ce0d-f763-4684-9c1e-cb2c88949bcb", "node_type": "1", "metadata": {}, "hash": "c48262350f5806023930be2a5b00d9f5b3ca2380732f206cdb7758ace4b55c12", "class_name": "RelatedNodeInfo"}}, "text": "118.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:153.21, in an exegesis of Q80:1\u20132. The transmitter from \u1e0ca\u1e25\u1e25\u0101k and \nto Yaz\u012bd ibn H\u0101r\u016bn is Juwaybir ibn Sa\u02bf\u012bd al-Azd\u012b, a Balkh\u012b who was reckoned among the K\u016bfans (see Mizz\u012b, \nTahdh\u012bb, 5:167\u201371). This tradition also appears in \u1e6cabar\u012b, Tafs\u012br, 12:444 no. 36,325, where the transmitter from \n\u1e0ca\u1e25\u1e25\u0101k is \u02bfUbayd ibn Sulaym\u0101n al-B\u0101hil\u012b, a K\u016bfan who settled in Marw (see Mizz\u012b, Tahdh\u012bb, 19:212f) and in turn \ntransmits to a Marwaz\u012b (see Horst, \u201cZur \u00dcberlieferung im Korankommentar a\u1e6d-\u1e6cabar\u012bs\u201d, 304).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  19\n\nKhal\u012bfa:\nAb\u016b Duj\u0101na al-S\u0101\u02bfid\u012b\n\nW\u0101qid\u012b:\nIbn Hish\u0101m: 27?\nKhal\u012bfa:\n\nAb\u016b Lub\u0101ba Bash\u012br ibn \u02bfAbd al-Mundhir al-\u02bfAmr\u012b\nW\u0101qid\u012b: 5, 6, 7\nIbn Hish\u0101m: 5b, 6, 7\nKhal\u012bfa: 5b\n\nAb\u016b Ruhm al-Ghif\u0101r\u012b\nW\u0101qid\u012b: 24\nIbn Hish\u0101m: 25\nKhal\u012bfa: 23, 24, 25\n\nAb\u016b Salama ibn \u02bfAbd al-Asad\nW\u0101qid\u012b: 4\nIbn Hish\u0101m: 4\nKhal\u012bfa:\n\nGh\u0101lib ibn \u02bfAbdall\u0101h al-Layth\u012b\nW\u0101qid\u012b:\nIbn Hish\u0101m:\nKhal\u012bfa: unspecified\n\nIbn Umm Makt\u016bm al-Ma\u02bf\u012b\u1e63\u012b\nW\u0101qid\u012b: 8, 10, 11, 12, 13, 18, 19, 20, 21, 22, 25, 26?, 27\nIbn Hish\u0101m: 5a, 8??, 10, 11, 12, 13, 18, 19, 20, 21\nKhal\u012bfa: 1, 2, 3, 4, 5a, 7, 9, 10, 11, 12, 15, 27\n\nMu\u1e25ammad ibn Maslama al-Ashhal\u012b\nW\u0101qid\u012b: 26??\nIbn Hish\u0101m: 26?\nKhal\u012bfa: 8\n\nNumayla ibn \u02bfAbdall\u0101h al-Layth\u012b\nW\u0101qid\u012b:\nIbn Hish\u0101m: 17??, 22, 23\nKhal\u012bfa: 17\n\nSa\u02bfd ibn Mu\u02bf\u0101dh\nW\u0101qid\u012b: 2\nIbn Hish\u0101m:\nKhal\u012bfa:\n\nSa\u02bfd ibn \u02bfUb\u0101da\nW\u0101qid\u012b: 1\nIbn Hish\u0101m: 1\nKhal\u012bfa:\n\nS\u0101\u02beib ibn \u02bfUthm\u0101n ibn Ma\u1e93\u02bf\u016bn\nW\u0101qid\u012b:", "start_char_idx": 59682, "end_char_idx": 61121, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5405ce0d-f763-4684-9c1e-cb2c88949bcb": {"__data__": {"id_": "5405ce0d-f763-4684-9c1e-cb2c88949bcb", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c4a5b0c4-2415-47ce-9157-3d8cf15a5717", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "eb126b7a0674cca779924f87e1d63de8180dec970e8924a986fe5c0cc3beffaf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7d8f524d-c9d9-4225-ab02-0c5b82c0771d", "node_type": "1", "metadata": {}, "hash": "f5d51b90c26452ab06dd1f52862bd48bf6794d1d22a6e005755e272f96fa0003", "class_name": "RelatedNodeInfo"}}, "text": "20  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn Hish\u0101m: 2\nKhal\u012bfa:\n\nSib\u0101\u02bf ibn \u02bfUrfu\u1e6da al-Ghif\u0101r\u012b\nW\u0101qid\u012b: 16, 23?, 26?\nIbn Hish\u0101m: 8?, 16, 26??, 27??\nKhal\u012bfa: 26\n\n\u02bfUthm\u0101n ibn \u02bfAff\u0101n\nW\u0101qid\u012b: 9, 15\nIbn Hish\u0101m: 9, 15??\nKhal\u012bfa:\n\n\u02bfUwayf ibn al-A\u1e0dba\u1e6d al-Du\u02beal\u012b\nW\u0101qid\u012b:\nIbn Hish\u0101m: 24\nKhal\u012bfa: 22\n\nZayd ibn \u1e24\u0101ritha\nW\u0101qid\u012b: 3, 17\nIbn Hish\u0101m: 3\nKhal\u012bfa:\n\nOf these eighteen names, two are peculiar to W\u0101qid\u012b, three to Ibn Hish\u0101m, and one to \nKhal\u012bfa. Five are shared by W\u0101qid\u012b and Ibn Hish\u0101m but not Khal\u012bfa, two by Ibn Hish\u0101m and \nKhal\u012bfa but not W\u0101qid\u012b, and none by W\u0101qid\u012b and Khal\u012bfa but not Ibn Hish\u0101m. Only five are \nshared by all three authors. Yet if we set aside Khal\u012bfa\u2019s list as incomplete and compare \nonly W\u0101qid\u012b and Ibn Hish\u0101m, the number shared between them is ten out of seventeen. \nOf course, if we take into consideration the particular expeditions to which the names are \nassigned, the agreement diminishes substantially. This clearly raises questions about the \nreliability of the data, but for the moment let us take the pool as is.\n\n3. Contextualizing the data\n\n3.1 Tribal affiliation\n\nThere are a number of things we might like to know about the men named as deputies, \nbut one of the most accessible is their tribal affiliation. This is something that clearly \nmattered intensely to the society in which they lived, and the information has been well \npreserved for posterity.\n\nHere then are the eighteen members of the pool arranged according to their tribal \naffiliations. An annotation of the form \u201cT11.23\u201d indicates where the person appears in a \nstandard set of genealogical tables.119 As a reminder of how well or poorly attested these \nmen are as deputies, I assign to each a grade: [I] means that only one of our authors \nmentions him, [II] that two of them do, and [III] that all three do so.120\n\n119.  Caskel, \u011eamharat an-nasab, vol. 1. In \u201cT11.23\u201d, 11 is the number of the table and 23 the line number \nwithin the table. \n\n120.  This grading takes no account of the number of times each author mentions the deputy in question, \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  21\n\nA. Qurash\u012bs\n\nFour out of the eighteen are Qurash\u012bs, that is to say members of the Meccan tribe of \nQuraysh to which Mu\u1e25ammad himself belonged. For each of them I give a clan affiliation \nwithin Quraysh in parentheses:121 \n\nAb\u016b Salama, \u02bfAbdall\u0101h ibn \u02bfAbd al-Asad (Makhz\u016bm\u012b, T22.22)  [II]\nIbn Umm Makt\u016bm, \u02bfAmr ibn Qays122 (\u02bf\u0100mir\u012b,123 T28.23)  [III]\nS\u0101\u02beib ibn \u02bfUthm\u0101n ibn Ma\u1e93\u02bf\u016bn (Juma\u1e25\u012b, cf.", "start_char_idx": 61125, "end_char_idx": 63641, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7d8f524d-c9d9-4225-ab02-0c5b82c0771d": {"__data__": {"id_": "7d8f524d-c9d9-4225-ab02-0c5b82c0771d", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5405ce0d-f763-4684-9c1e-cb2c88949bcb", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "25430045deab72c962557d6a45f21ec8087a74817689319ec459341cc61b7e3a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5d2e4950-224f-4307-a9e9-b7e99f7437e4", "node_type": "1", "metadata": {}, "hash": "62412f56653cf61c8329d238f5b29e94bd51521843c0bdd0b099c1a6e6620964", "class_name": "RelatedNodeInfo"}}, "text": "T24.22)124   [I]\n\u02bfUthm\u0101n ibn \u02bfAff\u0101n (Umaw\u012b, T11.23)     [II]\n\nB. An\u1e63\u0101r\u012bs\n\nSeven of the eighteen are An\u1e63\u0101r\u012bs, that is to say members of the Medinese tribes of Aws \nand Khazraj who provided Mu\u1e25ammad\u2019s hosts in Medina. Again I indicate clan affiliation in \nparentheses. Three of them are Aws\u012bs:\n\nAb\u016b Lub\u0101ba, Bash\u012br ibn \u02bfAbd al-Mundhir (\u02bfAmr\u012b,125 T178.30)  [III]\nMu\u1e25ammad ibn Maslama (\u1e24\u0101rith\u012b,126 T180.29)   [III]\nSa\u02bfd ibn Mu\u02bf\u0101dh (Ashhal\u012b, T179.30)     [I]\n\nIt is no accident that the clans to which Mu\u1e25ammad ibn Maslama and Sa\u02bfd ibn Mu\u02bf\u0101dh \nbelonged are part of a wider sub-group of Aws known as the Nab\u012bt. Unlike most Aws\u012b clans \nthis sub-group lived in lower Medina (the S\u0101fila as opposed to the \u02bf\u0100liya) along with the \nKhazraj\u012b clans, and were not doing well in the years before Mu\u1e25ammad\u2019s arrival; like the \nKhazraj\u012b clans, they were early converts to Islam.127 \n\nor whether he is named only as an alternative.\n121.  Distinguishing between tribes, clans within them, and wider tribal groupings that include them is a \n\nconvenient Western practice; it does not correspond to any consistent usage of the Arabic sources. For this see \nLandau-Tasseron, \u201cAlliances among the Arabs\u201d, 142\u20134 (using the term \u201csection\u201d rather than \u201cclan\u201d).\n\n122.  For the question of his and his father\u2019s names see below, text to notes 148f.\n123.  He also bears the nisba al-Ma\u02bf\u012b\u1e63\u012b, Ma\u02bf\u012b\u1e63 being a sub-clan of \u02bf\u0100mir (see T27\u201328).\n124.  The table shows S\u0101\u02beib ibn Ma\u1e93\u02bf\u016bn and his brother \u02bfUthm\u0101n. So in principle S\u0101\u02beib ibn \u02bfUthm\u0101n ibn \n\nMa\u1e93\u02bf\u016bn could be either a son of \u02bfUthm\u0101n not recorded here or a doublet of S\u0101\u02beib ibn Ma\u1e93\u02bf\u016bn. The first seems \nmore plausible (cf. below, note 162). Either way, it is clear that we have the right lineage: Ibn Is\u1e25\u0101q names \nseveral more ancestors for S\u0101\u02beib ibn \u02bfUthm\u0101n ibn Ma\u1e93\u02bf\u016bn or his father (SS 1-2:258.5 = SG 116, SS 327.14 = SG \n147, SS 367.9 = SG 168, SS 684.18 = SG 329), and they are identical with those of S\u0101\u02beib ibn Ma\u1e93\u02bf\u016bn and his brother \n\u02bfUthm\u0101n as shown in T24.\n\n125.  That is to say of \u02bfAmr ibn \u02bfAwf ibn M\u0101lik ibn al-Aws (see T177.22).\n126.  W\u0101qid\u012b gives him the nisba al-Ashhal\u012b (W 8.11), referring to the closely related clan of the Ban\u016b \u02bfAbd \n\nal-Ashhal (see T179) of which he is said to have been an ally (\u1e25al\u012bf, Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1377.6 no. 2344).\n127.  I am indebted to Michael Lecker for pointing this out to me; see EI3, art. \u201cal-Aws\u201d (Y. Perlman), \n\nespecially 12.", "start_char_idx": 63642, "end_char_idx": 66042, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5d2e4950-224f-4307-a9e9-b7e99f7437e4": {"__data__": {"id_": "5d2e4950-224f-4307-a9e9-b7e99f7437e4", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7d8f524d-c9d9-4225-ab02-0c5b82c0771d", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "3940665244501c932e5e97adfdeb8cc28f4fbf0b20394ac1223444a06eb094ca", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "906fd16f-4e25-46a3-a787-96b9dabc557b", "node_type": "1", "metadata": {}, "hash": "de319df7e8e4c327d0e14448f4db244aa2b280f33ec2c8d27aed5731255da17d", "class_name": "RelatedNodeInfo"}}, "text": "\u201cal-Aws\u201d (Y. Perlman), \n\nespecially 12.\n\n\n\n22  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nThe other four are Khazraj\u012bs:\n\n\u02bfAbdall\u0101h ibn \u02bfAbdall\u0101h ibn Ubayy (of S\u0101lim al-\u1e24ubl\u0101, T189.29) [I]\n\u02bfAbdall\u0101h ibn Raw\u0101\u1e25a (\u1e24\u0101rith\u012b, T188.28)    [I]\nAb\u016b Duj\u0101na, Sim\u0101k ibn Aws (S\u0101\u02bfid\u012b, T187.29)    [I]\nSa\u02bfd ibn \u02bfUb\u0101da (S\u0101\u02bfid\u012b, T187.29)     [II]\n\nC. Members of other tribes\n\nSeven of the eighteen are members of tribes other than Quraysh, Aws, and Khazraj. With \none exception they stem from \u1e24ij\u0101z\u012b desert tribes that in turn are considered to be parts \nof the wider tribal grouping of Kin\u0101na, to which Quraysh themselves belonged.128 Three of \nthem are Ghif\u0101r\u012bs, the Ban\u016b Ghif\u0101r being a small tribe living between Mecca and Medina \nwith a reputation as robbers:129\n\nAb\u016b Dharr al-Ghif\u0101r\u012b, Jundab ibn Jun\u0101da (T42.18)   [II]\nAb\u016b Ruhm al-Ghif\u0101r\u012b, Kulth\u016bm ibn \u1e24u\u1e63ayn (T42.19)   [III]\nSib\u0101\u02bf ibn \u02bfUrfu\u1e6da al-Ghif\u0101r\u012b130      [III]\n\nTwo of them belong to the clan of Kalb, part of the tribe of Layth ibn Bakr, which again is \nconsidered as part of Kin\u0101na (and to be distinguished from the large and well-known tribe \nof Kalb, that is to say, Kalb ibn Wabara):131\n\nGh\u0101lib ibn \u02bfAbdall\u0101h al-Layth\u012b (T37.19)    [I]\nNumayla ibn \u02bfAbdall\u0101h al-Layth\u012b (T37.22)    [II]\n\nOne belongs to Du\u02beil ibn Bakr (this is the same Bakr as in the case of Layth ibn Bakr):132\n\n\u02bfUwayf ibn al-A\u1e0dba\u1e6d al-Du\u02beal\u012b (T43.17)133    [II]\n\nThe last of the seven was born into the tribe of Kalb\u2014Kalb ibn Wabara\u2014which lived far to \n\n128.  For the genealogical relationships of these tribes to each other, see T3, T36, and T42.\n129.  EI2, art. \u201cGhif\u0101r\u201d (J. W. F\u00fcck); and see T42, showing them as part of \u1e0camra. Caskel describes the tribe \n\nas poor (\u011eamharat an-nasab, 2:266a). Note, however, that Ibn \u1e24azm refers to them as a large clan (ba\u1e6dn \u1e0dakhm, \nJamhara, 186.1), and that Mu\u1e25ammad\u2019s troops at the Fat\u1e25 are described as including 300 or 400 Ghif\u0101r\u012bs (SS \n3-4:421.9 = SG 557; W 819.9; but the context is one in which exaggeration could easily be suspected). They had \na quarter (ma\u1e25alla) in Medina known as S\u0101\u02beila (Ibn Shabba, Ta\u02ber\u012bkh al-Mad\u012bna, 1:261.7). For their reputation \nas robbers of the pilgrims (surr\u0101q al-\u1e25aj\u012bj), see for example Bukh\u0101r\u012b, \u1e62a\u1e25\u012b\u1e25, 5-6:20 no. 48 (man\u0101qib 7). This and \nother traditions in the chapter invoke the Prophet to defend Ghif\u0101r; thus in no.", "start_char_idx": 66003, "end_char_idx": 68317, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "906fd16f-4e25-46a3-a787-96b9dabc557b": {"__data__": {"id_": "906fd16f-4e25-46a3-a787-96b9dabc557b", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5d2e4950-224f-4307-a9e9-b7e99f7437e4", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "f7c264cc671d36d4de6d952b7e28f3870a092ef14d95a14285dabfb428ce3512", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "707949cc-20e4-44cd-be1a-2fea197bbc9a", "node_type": "1", "metadata": {}, "hash": "d0310bd83605a3a1dd22ccc5bc8f267748515aa14770acbd163ecfb9af7a9d7d", "class_name": "RelatedNodeInfo"}}, "text": "49 he includes Ghif\u0101r among \na set of tribes that are better in the eyes of God, or on the day of the resurrection, than the major tribes of \nArabia. The context of these traditions makes it clear that the audience might find such a claim surprising. \n\n130.  He does not appear in T42, nor in Ibn \u1e24azm\u2019s Jamhara. \n131.  See T36.\n132.  Again see T36. For the vocalization of the name of the tribal ancestor (Du\u02beil or D\u012bl), and of the nisba \n\n(Du\u02beal\u012b), I follow Caskel, \u011eamharat an-nasab, 2:234a.\n133.  The table gives the ism of al-A\u1e0dba\u1e6d as Rab\u012b\u02bfa.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  23\n\nthe north in the Syrian desert:134 \n\nZayd ibn \u1e24\u0101ritha (T291.33)      [II]\n\n3.2 Biographical profiles\n\nTribal affiliation apart, what sort of people were these men, at least as they appear \nin our sources? What qualities did they possess that might have been advantageous\u2014or \ndisadvantageous\u2014for their performance of the role of deputy? I will attempt to lay the \nfoundations for an answer to these questions by assembling a biographical profile for \neach member of our pool of deputies. I will take them in the order I used for their tribal \naffiliations, so again we start with the Qurash\u012bs.\n\nAb\u016b Salama, \u02bfAbdall\u0101h ibn \u02bfAbd al-Asad (Makhz\u016bm\u012b, T22.22) [II]\n\nW\u0101qid\u012b and Ibn Hish\u0101m agree in naming Ab\u016b Salama as deputy for one expedition (no. \n4).135 We have good reason to see him as someone Mu\u1e25ammad could trust. He was an \nearly convert\u2014it is said the eleventh\u2014with close links to Mu\u1e25ammad: he had a H\u0101shim\u012b \nmother, he was a milk-brother of Mu\u1e25ammad, and on his deathbed he asked Mu\u1e25ammad \nto marry his widow Umm Salama.136 His career was cut off early\u2014his death in 4/625 was a \nresult of a wound sustained at the Battle of U\u1e25ud in 3/625.137 Nevertheless we are told that \nMu\u1e25ammad appointed him commander of 150 men whom he sent out on an expedition \nto Qa\u1e6dan in 4/625.138 He belonged to the powerful Meccan clan of Makhz\u016bm, so there \nwas nothing wrong with his social standing; and the fact of his marriage to Umm Salama \ntends to confirm this\u2014her father Ab\u016b Umayya ibn al-Mugh\u012bra, likewise a Makhz\u016bm\u012b, was \nfamously generous among Quraysh,139 so he must have been wealthy, and she herself \nwas reputed to have been the first woman to make her hijra to Medina in a litter.140 \nNevertheless, Ab\u016b Salama did not belong to the leading branch of the clan, which was \nstrongly opposed to Mu\u1e25ammad, and he had few fellow-clansmen with him in Medina.141 \nHe had two sons,142 but apparently no further descendants.143\n\n134.  See T279, and, for their location, EI2, art. \u201cKalb b. Wabara\u201d, section on the pre-Islamic period (J. W. \nF\u00fcck).\n\n135.  For his biography see Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 939f no. 1589, 1682 no. 3013.\n136.  See Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 939.18, 939.17, 940.1, 940.7 respectively.\n137.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1682.10 (but the year has to be 4, not 3 as stated).\n138.", "start_char_idx": 68318, "end_char_idx": 71226, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "707949cc-20e4-44cd-be1a-2fea197bbc9a": {"__data__": {"id_": "707949cc-20e4-44cd-be1a-2fea197bbc9a", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "906fd16f-4e25-46a3-a787-96b9dabc557b", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "c3d1feb5f25bf3fa44b05caf5375c57657202a4069d7bdb67ab758dcb198b0e3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "397aeb5b-7214-4f0e-ab0e-ccc13bc53a3b", "node_type": "1", "metadata": {}, "hash": "539768c2a53c4bfde7757e2db53892e14263feaae0565bc263a481e25342f4ec", "class_name": "RelatedNodeInfo"}}, "text": "138.  W 3.17, 341.5, 341.9; SS 3-4:612.2 = SG 661f.\n139.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1920.15 no. 4111 (a\u1e25ad ajw\u0101d Quraysh al-mashh\u016br\u012bn bi\u02bel-karam).\n140.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1921.2 no. 4111, 1939.9 no. 4160 (awwal \u1e93a\u02bf\u012bna dakhalat al-Mad\u012bna \n\nmuh\u0101jiratan).\n141.  EI2, art. \u201cMakhz\u016bm\u201d (M. Hinds), especially 138a.\n142.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:1:170.21.\n143.  T22 shows none, and Ibn \u1e24azm mentions none (Jamhara, 169.7).\n\n\n\n24  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn Umm Makt\u016bm, \u02bfAmr ibn Qays (\u02bf\u0100mir\u012b, T28.23) [III]\n\nAs we have seen, our three authors agree that Ibn Umm Makt\u016bm served as deputy \nmany times\u2014far more than anyone else; though W\u0101qid\u012b and Ibn Hish\u0101m are in frequent \nagreement regarding the expeditions for which he served, Khal\u012bfa is not.144 He was no \ndoubt someone Mu\u1e25ammad could trust. He was an early convert,145 his mother was a \nmaternal aunt of Khad\u012bja, Mu\u1e25ammad\u2019s first wife, and on one account he made his hijra to \nMedina ahead of Mu\u1e25ammad, or perhaps it was a little after the Battle of Badr.146 On the \nother hand, despite his Koranic fame\u2014to which we will come shortly\u2014much is obscure \nabout him.147 His name is disputed: was it \u02bfAbdall\u0101h or \u02bfAmr?148 So too is the name of his \nfather\u2014was it Qays, Z\u0101\u02beida, or Shuray\u1e25?149 Instead, he is known as the son of his mother \nUmm Makt\u016bm,150 an indignity in a patrilineal society.151 He is said to have been present at \nthe Battle of Q\u0101disiyya (c. 15/636), holding the standard, or at least a banner152\u2014a task for \nwhich he claimed to be uniquely well-qualified: as he used to say, \u201cGive me the standard, \nI\u2019m blind, I can\u2019t run away, put me between the two ranks (aq\u012bm\u016bn\u012b bayn al-\u1e63affayn)!\u201d153 \nIndeed his blindness colors much of what we are told of his life. He was dependent on his \ndog, as he explained to Mu\u1e25ammad when the order went out to kill the dogs of Medina;154 \nthis would suggest that he was too poor to purchase a slave. But his main claim to fame \namong posterity was his identification as the \u201cblind man\u201d of the opening of S\u016brat \u02bfAbasa: \n\u201cHe frowned and turned away that the blind man came to him\u201d (\u02bfabasa wa-tawall\u0101 an \nj\u0101\u02beahu \u02bel-a\u02bfm\u0101, Q80:1\u20132). The story was that Mu\u1e25ammad, at this time still in Mecca, was \napproached by Ibn Umm Makt\u016bm and brushed him off because he was busy talking to \na polytheist grandee; God responded by upbraiding His Prophet for this behavior, and \nMu\u1e25ammad then changed his tune. That the blind man was Ibn Umm Makt\u016bm is affirmed, \nfor example, by all the traditions quoted by \u1e6cabar\u012b that name him.155 Nor is this the only \n\n144.  See above, text to note 115. For the biography of Ibn Umm Makt\u016bm see Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 997f \nno.", "start_char_idx": 71222, "end_char_idx": 73897, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "397aeb5b-7214-4f0e-ab0e-ccc13bc53a3b": {"__data__": {"id_": "397aeb5b-7214-4f0e-ab0e-ccc13bc53a3b", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "707949cc-20e4-44cd-be1a-2fea197bbc9a", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "d149de5a8db367ec5aae41501221263285ace8c345535fc612eb47ee8d0870f7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fff22367-9115-4a0a-861e-d1bb968f2bdd", "node_type": "1", "metadata": {}, "hash": "49e7f764672dc37c3906548d0365a83b2194a4ab4425c339e32f5072c75e913d", "class_name": "RelatedNodeInfo"}}, "text": "1669, 1198f no. 1946, from which the information that follows is taken unless otherwise stated.\n\n145.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 997.9 (k\u0101na qad\u012bm al-Isl\u0101m bi-Makka).\n146.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 997.10, 1198.13, 1198.15.\n147.  His obscurity is stressed by Caetani (Annali, 2:1:524).\n148.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1198.11.\n149.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 997.7, 997.17.\n150.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1198.8.\n151.  The well-known Ba\u1e63ran traditionist Ism\u0101\u02bf\u012bl ibn Ibr\u0101h\u012bm ibn Miqsam (d. 193/809), commonly known as \n\nIbn \u02bfUlayya after his mother, disliked being so-called, and is said to have considered himself slandered thereby \n(Ibn \u1e24anbal, \u02bfIlal, 2:372 no. 2653, and the editor\u2019s footnote thereto).\n\n152.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1199.1, and cf. 998.4; Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:155.26, 156.5; \u1e6cabar\u012b, \nTafs\u012br, 12:444 nos. 36,323f.\n\n153.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:154.19.\n154.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:153.5. The dog was given only a temporary reprieve.\n155.  \u1e6cabar\u012b, Tafs\u012br, 12:443f nos. 36,318\u201326, with the exception of no. 36,323, which does not relate to the \n\nincident. Mu\u1e25ammad\u2019s preferred interlocutor is described in no. 36,318 as one of the most powerful of the \npolytheists (min \u02bfu\u1e93am\u0101\u02be al-mushrik\u012bn), in no. 36,322 as a leading Qurash\u012b (rajul min \u02bfilyat Quraysh), in no. \n36,325 as a wealthy Qurash\u012b polytheist (kath\u012br al-m\u0101l, ghan\u012b), and in no. 36,326 as a noble (h\u0101dh\u0101 \u02bel-shar\u012bf). See \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  25\n\nKoranic verse that bears the imprint of Ibn Umm Makt\u016bm\u2019s disability. We are told that \nQ4:95 originally came down in the form: \u201cSuch believers as sit at home are not the equals \nof those who struggle in the path of God.\u201d156 Thereupon Ibn Umm Makt\u016bm complained \nabout the unfairness of this for someone like himself, and in response the phrase \u201cunless \nthey have an injury\u201d (ghayru ul\u012b \u02bel-\u1e0darar) was promptly sent down and inserted after \u201cSuch \nbelievers as sit at home\u201d.157 He is nevertheless said to have been present at the Battle of \nQ\u0101disiyya, as we have seen, and even to have been killed there.158 Alternatively, he returned \nto Medina after the battle and died, nothing further being heard of him after the reign of \nthe Caliph \u02bfUmar (ruled 13\u201323/634\u201344)159\u2014which might suggest that his contemporaries \nwere not paying attention to him in his last years.", "start_char_idx": 73898, "end_char_idx": 76275, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fff22367-9115-4a0a-861e-d1bb968f2bdd": {"__data__": {"id_": "fff22367-9115-4a0a-861e-d1bb968f2bdd", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "397aeb5b-7214-4f0e-ab0e-ccc13bc53a3b", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "0f9990eea70050096a5f30d4766505e867f17e8737dc0723def07bc452796abb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f53c7dbf-4d45-4a50-a10d-06b0d76e6629", "node_type": "1", "metadata": {}, "hash": "0464554703c2061e39c2cf99aee486449dd496fe14f2991935db9949d9843fbb", "class_name": "RelatedNodeInfo"}}, "text": "He does not appear to have had \ndescendants.160\n\nS\u0101\u02beib ibn \u02bfUthm\u0101n ibn Ma\u1e93\u02bf\u016bn (Juma\u1e25\u012b, T24.22) [I]\n\nIbn Hish\u0101m has him as a deputy for one early expedition (no. 2). His biography is \nrather threadbare\u2014Ibn \u02bfAbd al-Barr gives him only six lines.161 He tells us that he was \none of the early Muslims who took refuge in Ethiopia, along with his father and two \nuncles,162 that he was present at Badr and other unspecified engagements, and that he \nwas killed at the Battle of Yam\u0101ma (12/633) while still only in his thirties.163 So he would \nhave been in his twenties at the time when he served as deputy.164 There seems to be a \ndearth of information about what he did between the Battles of U\u1e25ud and Yam\u0101ma.165 The \n\nalso Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:153.8, 153.15. As one of my audience in Philadelphia pointed out to me, \nSh\u012b\u02bfite scholars are unhappy with the notion that it was Mu\u1e25ammad who frowned and turned away, and deny \nit outright; but they too identify the blind man as Ibn Umm Makt\u016bm (Qumm\u012b, Tafs\u012br, 2:298.4; \u1e6c\u016bs\u012b, Tiby\u0101n, \n10:268.7, 268.15; \u1e6cabris\u012b, Majma\u02bf al-bay\u0101n, 5:437.15). Their concern is, of course, the apparent imputation of sin \nto the Prophet.\n\n156.  See for example Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:155.6, 155.17.\n157.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:154.13, and the six traditions that follow there; \u1e6cabar\u012b, Tafs\u012br, \n\n4:230\u20132 nos. 10,238\u201345, 10,247f, 10,250\u20135 (again there is no naming of a rival candidate for the role). \u1e6cabar\u012b \nexplains \u1e0darar as referring to loss of sight and other afflictions that stand in the way of participation in holy \nwar (229.17).\n\n158.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1199.2.\n159.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1199.3; Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:156.5.\n160.  T28 shows none, and Ibn \u1e24azm mentions none (Jamhara, 171.13).\n161.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 575 no. 896.\n162.  This makes him a son of \u02bfUthm\u0101n ibn Ma\u1e93\u02bf\u016bn unrecorded at T24.23. Ibn \u02bfAbd al-Barr also has a brief \n\nentry on S\u0101\u02beib ibn Ma\u1e93\u02bf\u016bn, who likewise took refuge in Ethiopia and was present at Badr; he remarks that he \ndoes not know when he died (Ist\u012b\u02bf\u0101b, 575 no. 899). Mu\u1e63\u02bfab al-Zubayr\u012b states that the entire family of Ma\u1e93\u02bf\u016bn \nwere emigrants (h\u0101jara \u0101l Ma\u1e93\u02bf\u016bn kulluhum, rij\u0101luhum wa-nis\u0101\u02beuhum, Nasab Quraysh, 394.7; I owe my \nreferences to this source to Ella Landau Tasseron).\n\n163.  This information about his death is also found in Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 213.13.\n164.", "start_char_idx": 76276, "end_char_idx": 78691, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f53c7dbf-4d45-4a50-a10d-06b0d76e6629": {"__data__": {"id_": "f53c7dbf-4d45-4a50-a10d-06b0d76e6629", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fff22367-9115-4a0a-861e-d1bb968f2bdd", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "5ac4dafb1b1eb4a0af1cb2b73f494d63555b1c172c4a97f01dd31f1bc3f30360", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d973650b-13fa-48ae-b264-5f7353906386", "node_type": "1", "metadata": {}, "hash": "79dfc02f7cabb79ae5efa095740496d899fc17368788d421f9834ecd7f0cef89", "class_name": "RelatedNodeInfo"}}, "text": "\u1e24am\u012bd All\u0101h, 213.13.\n164.  Bal\u0101dhur\u012b tells us that he was born when his father was thirty, and that his father died aged thirty-\n\nseven (Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 213.14); that would make him a child at the time he was deputy.\n165.  Ibn Hish\u0101m does not mention him after Badr, nor W\u0101qid\u012b after U\u1e25ud.\n\n\n\n26  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nmeagerness of the attestation of his life may in part result from a lack of descendants.166\nWe nevertheless hear more of his father \u02bfUthm\u0101n ibn Ma\u1e93\u02bf\u016bn, though he died not long \n\nafter Badr.167 An early convert,168 the message of his biography is how close he was to \nMu\u1e25ammad, a closeness that was fully displayed in the context of his death, after which \nMu\u1e25ammad would visit his tomb and refer to him as a \u201crighteous predecessor\u201d (al-salaf \nal-\u1e63\u0101li\u1e25).169 Whether he was a person of consequence is less clear, but Ibn Hish\u0101m tells us \nthat he was in charge of the first ten Muslims to take refuge in Ethiopia.170 Despite his early \ndeath, he would still have been alive at the time when his son S\u0101\u02beib served as deputy. He \ndid not have descendants other than his two sons.171\n\n\u02bfUthm\u0101n ibn \u02bfAff\u0101n (Umaw\u012b, T11.23) [II]\n\nBoth W\u0101qid\u012b and Ibn Hish\u0101m name him as a deputy for a couple of expeditions (nos. \n9 and 15). He was an early convert, and successively the husband of two of Mu\u1e25ammad\u2019s \ndaughters. He was also a member of the powerful sub-clan of Umayya within the clan \nof \u02bfAbd Shams, and a wealthy merchant, the first socially prestigious convert to the \nnew religion. Moreover, unlike the other Qurash\u012b deputies, he had with him in Medina \na reasonable number of men associated with his clan.172 But he was not prominent in \nthe time of Mu\u1e25ammad or his first two successors.173 One modern scholar has referred \nto his \u201cglaring lack of military prowess\u201d;174 he never commanded an expedition. He was, \nof course, to become the third Caliph (ruled 23\u201335/644\u201356), but that could have been \nprecisely because he was \u201cthe most unassuming and least important\u201d of the major players \nat the time, who \u201cwanted a log for their king\u201d;175 in contemplating him as a possible \n\n166.  See below, note 171.\n167.  He rates an entry in EI2, art. \u201c\u02bfUthm\u0101n b. Ma\u1e93\u02bf\u016bn\u201d (A. J. Wensinck); and see Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, \n\n1053-6 no. 1779.\n168.  It is said the fourteenth convert to Islam (Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1053.8). \n169.  For Mu\u1e25ammad\u2019s visits to his tomb, see Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1054.2, and for the phrase al-salaf \n\nal-\u1e63\u0101li\u1e25, see 1053.20. Mu\u1e25ammad likewise speaks of him as salafun\u0101 \u02bel-\u1e63\u0101li\u1e25 (Bal\u0101dhur\u012b , Ans\u0101b, ed. \u1e24am\u012bd \nAll\u0101h, 212.14, 212.18, 213.2).\n\n170.  SS 1-2:323.6 = SG 146 and 721 n. 190.\n171.  Mu\u1e63\u02bfab al-Zubayr\u012b, Nasab Quraysh, 394.9; Ibn \u1e24azm, Jamhara, 161.16; Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 575 no.", "start_char_idx": 78666, "end_char_idx": 81429, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d973650b-13fa-48ae-b264-5f7353906386": {"__data__": {"id_": "d973650b-13fa-48ae-b264-5f7353906386", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f53c7dbf-4d45-4a50-a10d-06b0d76e6629", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "17b91b7015a6aa1a884806b7590c956e8af2e547a1a98cda64ed4875cd4738bd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "48a0860b-636a-4469-904b-ae94135cc12f", "node_type": "1", "metadata": {}, "hash": "2887dd2e25583cfc0367fc779c0d768ec836b06cdf9e116efa81103b9ee8c04e", "class_name": "RelatedNodeInfo"}}, "text": "899; and cf. T24. \n172.  Ibn Is\u1e25\u0101q provides us with a list of Qurash\u012bs deemed present on the Muslim side at the Battle of Badr, \n\norganizing it by clans. If we can take this as any indication of the relative demographic strength of the various \nQurash\u012b clans in Medina, then at sixteen those associated with \u02bfAbd Shams were the largest such group, \nthough most of them were allies or freedmen rather than full members of the clan; the clans to which Ab\u016b \nSalama, Ibn Umm Makt\u016bm, and S\u0101\u02beib ibn \u02bfUthm\u0101n belonged had only five men each, though the proportion of \nfull members was much higher (SS 1-2:677\u201385 = SG 327\u201330). The figures given by W\u0101qid\u012b are close (W 153\u20137). \nThese figures may, of course, be tendentious; for an anecdote illustrating the politics of the data regarding \n\u02bfAbd Shams, see Landau-Tasseron, \u201cStatus of allies\u201d, 22.\n\n173.  For all this see EI2, art. \u201c\u02bfUthm\u0101n b. \u02bfAff\u0101n\u201d (G. Levi della Vida and R. G. Khoury), especially 946.\n174.  Madelung, Succession to Mu\u1e25ammad, 79.\n175.  Wellhausen, Arab kingdom, 40. This explanation is rejected by Madelung, but not because he takes \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  27\n\nsuccessor, his predecessor is said to have described him as a mild man (rajul f\u012bhi l\u012bn).176 He \nhad numerous descendants.177\n\nThis completes our survey of the Qurash\u012b deputies; we now move on to the An\u1e63\u0101r\u012bs, \nstarting with the Aws\u012bs.\n\nAb\u016b Lub\u0101ba, Bash\u012br ibn \u02bfAbd al-Mundhir (\u02bfAmr\u012b, T178.30) [III]\n\nAll three of our authors agree that on the way to Badr Mu\u1e25ammad sent him back to take \ncharge of Medina, and W\u0101qid\u012b and Ibn Hish\u0101m agree that he was also deputy for the next \ntwo expeditions. He was commonly known by his tecnonym (kunya) as \u201cAb\u016b Lub\u0101ba\u201d, and \nthere was doubt about whether his name was Bash\u012br or Rif\u0101\u02bfa,178 or whether these were in \nfact two brothers.179 He must have been a person of some authority if at the second \u02bfAqaba \nmeeting prior to the hijra he was in fact chosen to be one of the twelve leaders (naq\u012bbs) \nwho were \u201cto take charge of their people\u2019s affairs\u201d (li-yak\u016bn\u016b \u02bfal\u0101 qawmihim bi-m\u0101 f\u012bhim); \neven if it was rather his brother who was appointed, that could still tell us something about \nhis social standing.180 When the Ban\u016b Quray\u1e93a, who were allies of Aws, were under siege \nand considering surrender to Mu\u1e25ammad, they had him send Ab\u016b Lub\u0101ba to them so that \nthey could consult him; this again suggests that he was a person of some significance. The \nconsultation led to a dramatic incident: Ab\u016b Lub\u0101ba let it slip to the Ban\u016b Quray\u1e93a that \nthey would be executed, whereupon he was so stricken by conscience for having betrayed \nGod and His Prophet that he bound himself to a pillar in the Prophet\u2019s mosque, and went \non hunger strike until such time as God forgave him.181 He may also have been wealthy, \nsince he helped the nefarious builders of the Masjid al-\u1e0cir\u0101r with timber (khashab) which \nhe took back after the demolition (hadm) of the mosque;182 that there was enough of it \nfor him to build himself a house with it may be significant, given that timber was a scarce \n\na different view of \u02bfUthm\u0101n\u2019s character; he remarks that prior to his election to the Caliphate he had not \ndisplayed any \u201cqualities of public leadership\u201d (Succession to Mu\u1e25ammad, 80).\n\n176.", "start_char_idx": 81432, "end_char_idx": 84698, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "48a0860b-636a-4469-904b-ae94135cc12f": {"__data__": {"id_": "48a0860b-636a-4469-904b-ae94135cc12f", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d973650b-13fa-48ae-b264-5f7353906386", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "2f256f269af2f9d9e0a0ad0f931c8e1f4731e9f58c4416fdab07ce4d28829460", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e1e30d68-0f5d-4e15-b350-fc8334dc84b6", "node_type": "1", "metadata": {}, "hash": "e91097696614bb004e4296444046325cb2ee6f4ea19f9f809ad9cfde046e902d", "class_name": "RelatedNodeInfo"}}, "text": "176.  \u1e6cabar\u012b, Ta\u02ber\u012bkh, I/2779.6 = History, 14:146 (\u201ca gentle person\u201d).\n177.  See T11, and Ibn \u1e24azm, Jamhara, 83.6 (where the enumeration of \u02bfUthm\u0101n\u2019s descendants occupies the \n\nbest part of four pages, and includes some in Spain, 85.20).\n178.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 173 no. 195, and 1740.4 no. 3149.\n179.  They appear as such at T178; so also Ibn \u1e24azm, Jamhara, 334.2, and Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, \n\n241.2.\n180.  See SS 1-2:443.4 = SG 204 for the role of the naq\u012bbs, and 444.17 = 204 for the inclusion of Rif\u0101\u02bfa ibn \u02bfAbd \n\nal-Mundhir (his kunya is not mentioned) among the three Aws\u012b naq\u012bbs. This is from Ibn Is\u1e25\u0101q; Ibn Hish\u0101m \nthen tells us that the scholars do not in fact include him (445.2 = 727 n. 241). Bal\u0101dhur\u012b does not include either \nbrother as a naq\u012bb (see Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 252.8), though Ibn \u02bfAbd al-Barr clearly believes Ab\u016b Lub\u0101ba to \nhave been one (Ist\u012b\u02bf\u0101b, 500.14 no. 778, 1740.8).\n\n181.  SS 3-4:236.10 = SG 462f; W 505.20. For his refusal to eat or drink, see W 507.17. Another view was that \nhis offense was hanging back from the Tab\u016bk expedition (on the disagreement see Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, \n1741.3).\n\n182.  W 1047.5. For a translation of the passage and a commentary see Lecker, Muslims, Jews and pagans, \n117f. Ab\u016b Lub\u0101ba also appears in a poor light in a story about a legal dispute with an orphan (W 281.12, 505.3).\n\n\n\n28  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nresource in the Arabian wilderness. This too can be reckoned a brush with notoriety. At the \nFat\u1e25 he carried the banner of his clan.183 He died in the reign of \u02bfAl\u012b (ruled 35\u201340/656\u201361);184 \nwe are told that he had descendants.185\n\nMu\u1e25ammad ibn Maslama (\u1e24\u0101rith\u012b, T180.29) [III]\n\nAll three of our authors name him as a deputy, Khal\u012bfa for one expedition (no. 8), W\u0101qid\u012b \nand Ibn Hish\u0101m for another (no.", "start_char_idx": 84694, "end_char_idx": 86516, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e1e30d68-0f5d-4e15-b350-fc8334dc84b6": {"__data__": {"id_": "e1e30d68-0f5d-4e15-b350-fc8334dc84b6", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "48a0860b-636a-4469-904b-ae94135cc12f", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "f3fa4cec35d4db9995468406cae2607dcf5f40fe6677544bf3884831b01c3aed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e29d1bc1-44d8-464d-88c5-f68205ed6c0f", "node_type": "1", "metadata": {}, "hash": "c71543786e408b1853556c5da22916d4a6bfbb09e08829393142d3b161d5b127", "class_name": "RelatedNodeInfo"}}, "text": "8), W\u0101qid\u012b \nand Ibn Hish\u0101m for another (no. 26\u2014but alongside alternatives).186 An early convert in \nMedina,187 he was close enough to Mu\u1e25ammad to be a member of the small group that \nkilled Ka\u02bfb ibn al-Ashraf in 3/624, and in one account its leader.188 In 3/625, at the time of \nthe Battle of U\u1e25ud, Mu\u1e25ammad put him in charge of a guard (\u1e25aras) of fifty men patrolling \naround the camp (\u02bfaskar).189 In 6/627 he commanded thirty men in an expedition against \nthe Qura\u1e6d\u0101\u02be,190 followed by one to Dh\u016b \u02bel-Qa\u1e63\u1e63a leading ten men;191 in 7/629, at the time \nof the \u02bfUmrat al-Qa\u1e0diyya, he was put in charge of a hundred horsemen.192 The report \nmentioned by W\u0101qid\u012b that he was deputy for Tab\u016bk stresses that this was the only one of \nMu\u1e25ammad\u2019s campaigns that he missed.193 Though not a major player in public affairs, \nhe would seem to have prospered: he had ten sons and six daughters, borne to him by \nfive wives and two concubines;194 and whether or not he started rich, by the time of the \nTab\u016bk expedition in 9/630, he was sufficiently well-off to be among those who bankrolled \n\n183.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1740.14; Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:29.20; and cf. W 800.8, 896.3.\n184.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1740.16.\n185.  None appear in T178, but see Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:29.23 (lahu \u02bfaqib al-yawm). Ibn \u1e24azm \n\nnotes a great-grandson of his who was killed at the Battle of Qudayd in 130/747 (Jamhara, 334.3; for this battle \nsee Khal\u012bfa, Ta\u02ber\u012bkh, 413.15). See also Ibn Qud\u0101ma, Istib\u1e63\u0101r, 278.12, 331.7.\n\n186.  For his biography see Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1377 no. 2344. Ibn \u02bfAbd al-Barr gives him a little less \nthan a page.\n\n187.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:19.3.\n188.  For divergent accounts of his role, see Lecker, \u201cW\u0101qid\u012b\u2019s account\u201d, 25f.\n189.  W 217.2; Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 315.17. For other such commands see W 504.5, SS \n\n3-4:238.13 = SG 463 (where he is in command of the \u1e25aras al-Nab\u012b at the time of the attack on the Ban\u016b \nQuray\u1e93a) and W 602.7 (where he is one of three men who take turns commanding the guard on the \u1e24udaybiya \nexpedition).\n\n190.  W 4.13, 534.7; SS 3-4:612.4 = SG 662. For the Qura\u1e6d\u0101\u02be see T95 and Caskel, \u011eamharat an-nasab, 2:472a.\n191.  W 4.17, 551.5, 551.17. Ibn Is\u1e25\u0101q assigns this raid to Ab\u016b \u02bfUbayda ibn al-Jarr\u0101\u1e25 (SS 3-4:609.12 = SG 660).\n192.  W 733.9.\n193.", "start_char_idx": 86473, "end_char_idx": 88812, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e29d1bc1-44d8-464d-88c5-f68205ed6c0f": {"__data__": {"id_": "e29d1bc1-44d8-464d-88c5-f68205ed6c0f", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e1e30d68-0f5d-4e15-b350-fc8334dc84b6", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "e4633170e5d3eea73d2da07c0a410bca4cc2102f3fd090d1653c19599ae98a12", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f58f9c1b-c588-45c5-8279-c7c8b35d25d9", "node_type": "1", "metadata": {}, "hash": "124905d74d84518ff6adabc076721c957143ccfb090f23d67fb6903f2c8bdff1", "class_name": "RelatedNodeInfo"}}, "text": "192.  W 733.9.\n193.  W 995.15; Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:19.6. An uncharitable suspicion might be that the \n\nclaim that he was deputy is an attempt to gloss over his absence from this campaign\u2014absenteeism being a \nprominent theme in accounts of the Tab\u016bk expedition. Note that the same claim appears in a boastful account \nof his campaigning transmitted from Mu\u1e25ammad ibn Maslama by his great-great-grandson Ibr\u0101h\u012bm ibn Ja\u02bffar \n(Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:19.15; for his genealogy see Lecker, \u201cW\u0101qid\u012b\u2019s account\u201d, 17, and for Ibr\u0101h\u012bm\u2019s \nrole in transmitting a similarly tendentious report about his ancestor, 26). This Ibr\u0101h\u012bm can no doubt take \nsome credit for the fact that Mu\u1e25ammad ibn Maslama appears many times more often in the index to W\u0101qid\u012b\u2019s \nwork than he does in that of Ibn Hish\u0101m\u2019s.\n\n194.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:18.20. Ibn \u1e24azm notes a descendant of his, a traditionist living near \nToledo (Jamhara, 341.17; for the location see 99.14 and n. 3).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  29\n\nthe campaign.195 At his death in 46/666 or so, it was Marw\u0101n ibn al-\u1e24akam, the governor \nof Medina, who prayed over him.196 Was he already prominent before Mu\u1e25ammad came \nto Medina, or did he owe his success to his close relationship with him? The report that \nafter he came to Medina Mu\u1e25ammad paired him with Ab\u016b \u02bfUbayda ibn al-Jarr\u0101\u1e25 in the \n\u201cbrothering\u201d (mu\u02be\u0101kh\u0101t) at least suggests that he cannot have been a nobody.197 Yet there \nis something about the services he renders Mu\u1e25ammad that portrays him as an individual \nthe Prophet could rely on to be useful, rather than as a player with a constituency of his \nown. Thus he served Mu\u1e25ammad well in winding up the affairs of each of the three Jewish \ntribes.198 This is particularly telling in the case of the Ban\u016b Quray\u1e93a: they were allies of \nthe tribe of Aws,199 and unlike Mu\u1e25ammad ibn Maslama, the tribe at large interceded with \nMu\u1e25ammad on their behalf.200 Likewise when \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b urged Mu\u1e25ammad to \norder the killing of the leading Hypocrite\u2014the Khazraj\u012b \u02bfAbdall\u0101h ibn Ubayy\u2014\u02bfUmar told \nMu\u1e25ammad to have Mu\u1e25ammad ibn Maslama do the deed.201 It might be going too far to \ndescribe him as someone who would do a patron\u2019s dirty work, but there is at least a hint \nof this in the sources; thus he was still being useful to \u02bfUmar when the latter was Caliph, \nhelping him out with \u201csensitive matters\u201d (um\u016br mu\u02bf\u1e0dila) in the provinces.202 His progeny \nhave already been noted.203\n\nSa\u02bfd ibn Mu\u02bf\u0101dh (Ashhal\u012b, T179.30)[I]\n\nOnly W\u0101qid\u012b names him as a deputy, and only for one expedition (no. 2). Apart from \n\u02bfUthm\u0101n, he is easily the most prominent figure we have yet considered.204 He was chief \nof his clan and, by the time of his death in 5/627, as we will soon see, of his tribe.", "start_char_idx": 88793, "end_char_idx": 91595, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f58f9c1b-c588-45c5-8279-c7c8b35d25d9": {"__data__": {"id_": "f58f9c1b-c588-45c5-8279-c7c8b35d25d9", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e29d1bc1-44d8-464d-88c5-f68205ed6c0f", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "3d17207c22ab52412292d4471f3aae365e7c7f0bc507c568082209674adf5afe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "80061d32-5a5e-4f54-8e53-66dd782cf542", "node_type": "1", "metadata": {}, "hash": "00f0927a7dd34059f23d482bb01abed02af0622de31e48e4f42742703b817b18", "class_name": "RelatedNodeInfo"}}, "text": "He was \nan early convert in Medina,205 and a strong supporter of Mu\u1e25ammad till he died from a \nwound sustained at the Battle of the Khandaq; Mu\u1e25ammad had him nursed in a tent set \nup in the mosque, and would visit him daily while he lay dying.206 Four incidents show his \npolitical standing. The first was that when he converted, his entire clan converted with \nhim, men and women.207 The second took place on the way to Badr, when Mu\u1e25ammad held \n\n195.  W 991.10.\n196.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1377.7; I adopt the death-date given by Ibn Sa\u02bfd (\u1e6cabaq\u0101t, ed. Sachau, \n\n3:2:20.17).\n197.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:19.5; Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 224.2, 271.9.\n198.  See W 178.16 (Ban\u016b Qaynuq\u0101\u02bf), 366.18, 374.8, 377.8 (Ban\u016b \u02bel-Na\u1e0d\u012br), 509.16 (Ban\u016b Quray\u1e93a).\n199.  EI3, art. \u201cal-Aws\u201d (Y. Perlman), 12.\n200.  W 510.10 (where the narrator is Mu\u1e25ammad ibn Maslama); SS 3-4:239.5 = SG 463.\n201.  W 418.18, 420.18. In Ibn Is\u1e25\u0101q\u2019s version \u02bfUmar names \u02bfAbb\u0101d ibn Bishr (SS 3-4:291.7 = SG 491), like \n\nMu\u1e25ammad ibn Maslama an Aws\u012b (T179).\n202.  Madelung, Succession to Mu\u1e25ammad, 112 n. 163.\n203.  Though they do not appear in T180.\n204.  He has an entry in EI2, art. \u201cSa\u02bfd b. Mu\u02bf\u0101dh\u201d (W. M. Watt).\n205.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 602.15 no. 958.\n206.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 603.4.\n207.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:2.14.\n\n\n\n30  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\na consultation with his followers. The question was whether the An\u1e63\u0101r would fight for him, \nsomething they had no obligation to do since the fighting was not defensive; it was Sa\u02bfd \nibn Mu\u02bf\u0101dh who responded on behalf of the An\u1e63\u0101r, assuring Mu\u1e25ammad of their support.208 \nThe third incident took place in the context of the Battle of the Khandaq. Muhammad was \nconsidering buying off a part of the enemy coalition with a third of the date-harvest of \nMedina (thulth thim\u0101r al-Mad\u012bna), but before going ahead he needed to have the An\u1e63\u0101r \non board\u2014it was their harvest, not his. So he talked to the Aws\u012b Sa\u02bfd ibn Mu\u02bf\u0101dh and the \nKhazraj\u012b Sa\u02bfd ibn \u02bfUb\u0101da; but Sa\u02bfd ibn Mu\u02bf\u0101dh\u2014and presumably also Sa\u02bfd ibn \u02bfUb\u0101da\u2014were \nunwilling to entertain the idea.209 The two Sa\u02bfds thus represented their respective tribes, \nand Sa\u02bfd ibn Mu\u02bf\u0101dh on this occasion spoke for both of them. The final incident took place \na few months later, when Sa\u02bfd ibn Mu\u02bf\u0101dh was dying.", "start_char_idx": 91596, "end_char_idx": 93941, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "80061d32-5a5e-4f54-8e53-66dd782cf542": {"__data__": {"id_": "80061d32-5a5e-4f54-8e53-66dd782cf542", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f58f9c1b-c588-45c5-8279-c7c8b35d25d9", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "7c4944d3ffe6871803bf1a7773374e84e282b244cc1ebc518d1bac559a3f379e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "36906e60-2824-4da4-894c-add1dd667fbc", "node_type": "1", "metadata": {}, "hash": "db197bb1921748d64c1b6ba72a495dcdb7e39b069c3da0e57dee747d11a1231d", "class_name": "RelatedNodeInfo"}}, "text": "In the face of the demand of the \nAws\u012bs that their Jewish allies the Ban\u016b Quray\u1e93a should be spared, Mu\u1e25ammad reached an \nagreement with them that one of their number should give judgment. He then selected \nSa\u02bfd ibn Mu\u02bf\u0101dh, who proceeded to put his loyalty to Mu\u1e25ammad ahead of the loyalties of \nhis tribe, pronouncing that the men of the Ban\u016b Quray\u1e93a should be killed and their women \nand children enslaved.210 Despite the outcome, which was not what Sa\u02bfd\u2019s fellow-tribesmen \nwould have liked to see, the appointment presupposed that he could validly speak for \nthem. Indeed Mu\u1e25ammad underlined Sa\u02bfd\u2019s standing with them by giving the instruction \n\u201cStand for your chief!\u201d when Sa\u02bfd arrived to give judgment.211 He had descendants.212\n\nContinuing with the An\u1e63\u0101r\u012bs, we come now to the Khazraj\u012bs.\n\n\u02bfAbdall\u0101h ibn \u02bfAbdall\u0101h ibn Ubayy (of S\u0101lim al-\u1e24ubl\u0101, T189.29) [I]\n\nIbn Hish\u0101m names him as deputy for one expedition (no. 14).213 The clan to which he \nbelonged was a respected one among the An\u1e63\u0101r.214 His father \u02bfAbdall\u0101h ibn Ubayy was \nnotoriously both a powerful tribal chief and the leading Hypocrite of Medina till his death \nin 9/631.215 The son was as good a Muslim as the father was a bad one, and was killed at the \nBattle of Yam\u0101ma in 12/633.216 The question for us is whether at the time of the expedition \n\n208.  W 48.14; SS 1-2:615.8 = SG 294. In W\u0101qid\u012b\u2019s narrative Sa\u02bfd says \u201cI\u2019ll answer on behalf of the An\u1e63\u0101r\u201d.\n209.  SS 3-4:223.5 = SG 454. In W\u0101qid\u012b\u2019s version the two Sa\u02bfds speak jointly (W 478.10), as they do on another \n\noccasion when they speak for the An\u1e63\u0101r with regard to the spoils of the Ban\u016b \u02bel-Na\u1e0d\u012br (W 379.10).\n210.  W 510.14, 512.11; SS 3-4:239.8 = SG 463f.\n211.  W 511.16; SS 3-4:239.22 = SG 463. In Ibn Is\u1e25\u0101q\u2019s version the Muh\u0101jir\u016bn took this to be addressed to the \n\nAn\u1e63\u0101r, while the An\u1e63\u0101r took it to be addressed to everyone. For the problems this instruction posed for later \nMuslim scholars see Kister, \u201cMassacre of the Ban\u016b Quray\u1e93a\u201d, 91f.\n\n212.  T179 shows none, but see Ibn \u1e24azm, Jamhara, 339.5, 339.7, and Ibn Qud\u0101ma, Istib\u1e63\u0101r, 212.1.\n213.  For his biography see Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 940\u20132 no. 1590; Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:89\u201391. \n\nNeither tells us much about \u02bfAbdall\u0101h ibn \u02bfAbdall\u0101h himself.\n214.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 940.13 (li-Ban\u012b \u02bel-\u1e24ubl\u0101 sharaf f\u012b \u02bel-An\u1e63\u0101r).\n215.  For \u02bfAbdall\u0101h ibn Ubayy see EI2, art. \u201c\u02bfAbd All\u0101h b. Ubayy\u201d (W. M. Watt); Lecker, \u201cKing Ibn Ubayy and \n\nthe qu\u1e63\u1e63\u0101\u1e63\u201d, especially 36\u201357. For the date of his death see W 1057.6.\n216.", "start_char_idx": 93942, "end_char_idx": 96449, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "36906e60-2824-4da4-894c-add1dd667fbc": {"__data__": {"id_": "36906e60-2824-4da4-894c-add1dd667fbc", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "80061d32-5a5e-4f54-8e53-66dd782cf542", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "8bc481c5739e3eb7014b0cc4d7c2799a2574ed8345359118ff756c09cfdc3602", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f0d77e1a-4e7d-43f7-b91b-379d9a8ca9a7", "node_type": "1", "metadata": {}, "hash": "0950ac712cddec4db1883cea76b77a2b36526b73b60e88f8285240485a2bfa7b", "class_name": "RelatedNodeInfo"}}, "text": "For the date of his death see W 1057.6.\n216.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 942.2.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  31\n\nfor which Ibn Hish\u0101m has him as deputy\u2014in 4/626\u2014he would have gained more from his \nfather\u2019s high social and political standing than he lost through his tense relationship with \nhim, and we have no way to answer it. One anecdote about him could nonetheless be read \nas evidence of a marked political astuteness, if we can set any store by it. This was at the \ntime when \u02bfUmar was urging Mu\u1e25ammad to have \u02bfAbdall\u0101h ibn Ubayy killed. Apparently \nunaware that Mu\u1e25ammad had rejected \u02bfUmar\u2019s imprudent proposal, the son went to \nMu\u1e25ammad and offered to do the deed himself, pointing out that if anyone else did it, he \nfeared that as the most dutiful son in all of Khazraj he would lose control of himself and \nkill the killer, thereby slaying a believer for an unbeliever and going to hell.217 Naturally \nGod\u2019s Prophet would hardly order a man to kill his own father in cold blood, and the son \nhad thus politely served notice on Mu\u1e25ammad that if anyone else undertook the killing he \nwould retaliate. He had descendants.218\n\n\u02bfAbdall\u0101h ibn Raw\u0101\u1e25a (\u1e24\u0101rith\u012b, T188.28) [I]\n\nW\u0101qid\u012b names him as deputy for one expedition (again no. 14).219 An early convert to \nIslam in Medina, and a zealous enemy of the idols of his clan,220 he was one of the twelve \nnaq\u012bbs.221 He also had considerable poetic talent, and retained it after his conversion. \nWhen he used it in Mecca at the time of the \u02bfUmrat al-qa\u1e0d\u0101\u02be to proclaim the triumph \nof Mu\u1e25ammad over the polytheists, \u02bfUmar asked him how he could recite poetry in the \nsanctuary of God and in the presence of His prophet; but Mu\u1e25ammad responded that Ibn \nRawa\u1e25a\u2019s verse caused more grief to the polytheists than a hail of arrows.222 He was the \ncommander of a minor expedition in 6/628,223 and Mu\u1e25ammad used him in other roles that \nmake it clear he was someone he could trust, notably with regard to the administration \nof the produce of the oasis of Khaybar after its conquest.224 A certain manly cunning is \ndisplayed in an anecdote about how he once tricked his wife.225 But despite the fact that he \nwas one of the naq\u012bbs, we do not get a sense of someone with a constituency. It may not be \naltogether fanciful to remember him as J\u0101bir ibn \u02bfAbdall\u0101h did at the end of the expedition \nto Murays\u012b\u02bf, ill-advisedly setting out alone on the road to Medina in the middle of the \n\n217.  W 420.18; SS 3-4:292.24 = SG 492.\n218.  T189 shows none, and Ibn \u1e24azm mentions none (Jamhara, 355.1), but Ibn Sa\u02bfd lists five sons and states \n\nthat he had progeny (lahu \u02bfaqib), see \u1e6cabaq\u0101t, ed. Sachau, 3:2:90.22, 91.1.\n219.  For his biography see EI2, art. \u201c\u02bfAbd All\u0101h b. Raw\u0101\u1e25a\u201d (A. Schaade); Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 898\u2013901 \n\nno. 1530 (mainly about his poetry).\n220.  For anecdotes about his role in the desecration and destruction of idols, see Lecker, \u201cIdol worship\u201d, \n\n338, 339f.\n221.  SS 2-3:443.12 = SG 204.\n222.", "start_char_idx": 96405, "end_char_idx": 99401, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f0d77e1a-4e7d-43f7-b91b-379d9a8ca9a7": {"__data__": {"id_": "f0d77e1a-4e7d-43f7-b91b-379d9a8ca9a7", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "36906e60-2824-4da4-894c-add1dd667fbc", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "0c5eece9219b74624848d529b30ebb8fe4724a20c57a110e9759075985b9b003", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8fae8005-3b7b-430e-afa2-68a107b00d2e", "node_type": "1", "metadata": {}, "hash": "286e1d41124985b6173b34dd946ae60f9d243fb57fc2c71a5932cd03ba52f4ec", "class_name": "RelatedNodeInfo"}}, "text": "221.  SS 2-3:443.12 = SG 204.\n222.  Bayhaq\u012b, al-Sunan al-kubr\u0101, 10:228.15. In the parallel in W 735.15 Mu\u1e25ammad\u2019s exchange with \u02bfUmar \n\nis laconic (see 736.6), while in SS 3-4:371.11 = SG 531 it is missing altogether.\n223.  W 5.10, 566.1; SS 3-4:618.8 = SG 665. According to W\u0101qid\u012b thirty men went on this expedition (W 567.2).\n224.  See Lecker, \u201cIdol worship\u201d, 339.\n225.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 900.16.\n\n\n\n32  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nnight.226 He was killed at the Battle of Mu\u02beta in 8/629,227 and is said to have had descendants \nin Spain.228\n\nAb\u016b Duj\u0101na, Sim\u0101k ibn Aws (S\u0101\u02bfid\u012b, T187.29) [I]\n\nIbn Hish\u0101m names him as deputy for one expedition, the last (no. 27), though with \nan alternative.229 Like \u02bfAbdall\u0101h ibn Raw\u0101\u1e25a (and Sa\u02bfd ibn \u02bfUb\u0101da) he was involved at an \nearly stage in breaking up the idols of his clan.230 It is disputed whether his father\u2019s name \nwas Aws or Kharasha. In the \u201cbrothering\u201d soon after Mu\u1e25ammad came to Medina, he was \npaired with \u02bfUtba ibn Ghazw\u0101n\u2014an early Meccan convert (he claimed to be the seventh), \nbut not a Qurash\u012b.231 He showed great prowess as a fighter on the battlefield, and is \ndescribed as \u201cthe bravest An\u1e63\u0101r\u012b of his day\u201d;232 as just one example, he played a prominent \npart in defending Mu\u1e25ammad in the thick of the Battle of U\u1e25ud.233 He does not, however, \nappear as a leader, on the battlefield or elsewhere\u2014though Mu\u1e25ammad assigned him the \nstandard of Khazraj in the Tab\u016bk expedition.234 The paucity of his record of leadership \ncorrelates with the fact that he was poor: he was one of two men who alone among the \nAn\u1e63\u0101r were given a share of the spoils of the Ban\u016b \u02bel-Na\u1e0d\u012br, the reason being that they were \nboth needy (mu\u1e25t\u0101jayn).235 He died at the Battle of Yam\u0101ma in 12/633\u2014though another \naccount has it that he survived to participate in the Battle of \u1e62iff\u012bn (37/657).236 Ibn Sa\u02bfd \nnotes a son and states that in his own day there were descendants of Ab\u016b Duj\u0101na in Medina \nand Baghdad.237\n\nSa\u02bfd ibn \u02bfUb\u0101da (S\u0101\u02bfid\u012b, T187.29) [II]\n\nW\u0101qid\u012b and Ibn Hish\u0101m agree in naming him as deputy for the first expedition led by \n\n226.  W 439.14.\n227.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 898.5.\n228.  Ibn \u1e24azm, Jamhara, 363.14; contrast Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:79.18 (laysa lahu \u02bfaqib).\n229.  For his biography see Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 651f no. 1060, 1644 no. 2938. As Ibn \u02bfAbd al-Barr \n\nremarks, he is known by his tecnonym (651.18).\n230.  Lecker, \u201cIdol worship\u201d, 341; Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:143.4.\n231.", "start_char_idx": 99367, "end_char_idx": 101859, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8fae8005-3b7b-430e-afa2-68a107b00d2e": {"__data__": {"id_": "8fae8005-3b7b-430e-afa2-68a107b00d2e", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f0d77e1a-4e7d-43f7-b91b-379d9a8ca9a7", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "ee9994666db86bb573e6a92cd0c8a6128d24f28b7d2108c29b0deaee79bae995", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "504aab6a-b4c2-4931-82ab-f2ddf42045aa", "node_type": "1", "metadata": {}, "hash": "2bddbcc814330bd1d6f24c65b9bad0c2613fc1b7c67ccdac720953af729aee88", "class_name": "RelatedNodeInfo"}}, "text": "Sachau, 3:2:143.4.\n231.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1644.14. For \u02bfUtba\u2019s biography see 1026\u20139 no. 1764. He was an ally (\u1e25al\u012bf) of \n\nthe Qurash\u012b clan of Nawfal (1026.13).\n232.  Ibn Durayd, Ishtiq\u0101q, 456.8 (ashja\u02bf An\u1e63\u0101r\u012b f\u012b dahrihi). Most of Bal\u0101dhur\u012b\u2019s references to him are in \n\nconnection with men he killed on the battlefield (Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 149.6, 298.2, 299.20, 300.15, 301.1, \n301.4, 334.14, 335.10, 335.12); most of W\u0101qid\u012b\u2019s references to him are likewise in connection with his valorous \ndeeds.\n\n233.  W 240.20, 246.9; SS 3-4:82.11 = SG 381.\n234.  W 996.6.\n235.  W 379.13; SS 3-4:192.7 = SG 438; and see Lecker, Muslims, Jews and pagans, 123. According to Ibn Is\u1e25\u0101q \n\nthe two pled poverty (dhakar\u0101 faqran).\n236.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 652.4.\n237.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:101.15, 102.13. By contrast, T187 shows no descendants, and Ibn \n\n\u1e24azm mentions none (Jamhara, 366.6).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  33\n\nMu\u1e25ammad (no. 1). The sources present him as the Khazraj\u012b counterpart of the Aws\u012b Sa\u02bfd \nibn Mu\u02bf\u0101dh: the chief of his clan, and, in due course, of his tribe.238 He converted earlier \nthan his counterpart, played a part in breaking the idols of his clan,239 and was one of the \ntwelve naq\u012bbs.240 He also outlived him. We have already seen how he and Sa\u02bfd ibn Mu\u02bf\u0101dh \nappear together representing their respective tribes; in one of these contexts Ibn \u02bfAbd \nal-Barr (d.", "start_char_idx": 101836, "end_char_idx": 103279, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "504aab6a-b4c2-4931-82ab-f2ddf42045aa": {"__data__": {"id_": "504aab6a-b4c2-4931-82ab-f2ddf42045aa", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8fae8005-3b7b-430e-afa2-68a107b00d2e", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "e0a6aaf72e6bdabc8702c7455ac532ffc3d140c75c5f0a953518642825a94935", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bd238eda-c30d-4923-a4ed-21bc675f1461", "node_type": "1", "metadata": {}, "hash": "b3bc300705bea813a4527f7319486903e465f7314ccb6ca1d621fb66625810ca", "class_name": "RelatedNodeInfo"}}, "text": "463/1071) remarks that \u201cthey were the chiefs of their two tribes (sayyiday \nqawmihim\u0101), Sa\u02bfd ibn Mu\u02bf\u0101dh was the chief of Aws and Sa\u02bfd ibn \u02bfUb\u0101da of Khazraj\u201d.241 \nWhat made him very different from Sa\u02bfd ibn Mu\u02bf\u0101dh was his continuing identification with \nthe interests of his tribal constituency; this was strong enough to damage his reputation \nwith posterity.242 At the Fat\u1e25 his wish to deal harshly with Quraysh put him at odds with \nMu\u1e25ammad, who reacted by making him hand over the standard to one of his sons.243 \nWhen the resentment of the An\u1e63\u0101r at the skewed distribution of the spoils of Haw\u0101zin \nboiled over, and Mu\u1e25ammad asked Sa\u02bfd where he stood on the matter, he replied, \u201cI \ncan only stand with my people\u201d (m\u0101 an\u0101 ill\u0101 min qawm\u012b).244 And in the succession crisis \nfollowing Mu\u1e25ammad\u2019s death, though ill at the time, he was a contender for power; \ntypically, the support he had from within his own tribe was partial, while Aws rejected \nhim.245 \u201cI will never give allegiance to a Qurash\u012b!\u201d (l\u0101 ub\u0101yi\u02bfu Qurashiyyan abadan), as he \nis later said to have told an emissary of \u02bfUmar\u2019s.246 His authority as a tribal chief was \nreinforced by the fact that he was independently wealthy: his family had an ongoing \ntradition of inviting all comers to free meals, and would give ten sacrificial animals to the \ngoddess Man\u0101t, later to the Ka\u02bfba.247 He died in Syria within a few years of Mu\u1e25ammad, in \nrather obscure circumstances sometimes said to involve the jinn.248 He had descendants: \ntwo of his six sons had progeny in Spain.249\n\nThis completes the An\u1e63\u0101r\u012b deputies, and we come now to members of tribes other \nthan Quraysh, Aws, and Khazraj. We begin with the three Ghif\u0101r\u012bs. The Ban\u016b Ghif\u0101r, as \n\n238.  For his biography see EI2, art. \u201cSa\u02bfd b. \u02bfUb\u0101da\u201d (W. M. Watt); Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 594\u20139 no. 944. Ibn \nQud\u0101ma refers to him as \u201cchief of all Khazraj\u201d (sayyid al-Khazraj kullih\u0101, Istib\u1e63\u0101r, 93.5).\n\n239.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:143.4.\n240.  SS 1-2:444.9 = SG 204.\n241.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 596.18. Likewise Mubarrad (d. 286/900) describes them as sayyid\u0101 \u02bel-\u1e25ayyayn \n\nal-Aws wa\u02bel-Khazraj (K\u0101mil, 1249.1).\n242.  In addition to those that follow, for another incident of this kind see W 431.7; SS 3-4:300.17 = SG 496 \n\n(in the context of the Ifk).\n243.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 597.9, 598.15. For another version see SS 3-4:406.12 = SG 549.\n244.  SS 3-4:499.2 = 596. Or perhaps rather \u201cI\u2019m just one of my people\u201d; W\u0101qid\u012b has it as m\u0101 an\u0101 ill\u0101 \n\nka-a\u1e25adihim (W 957.8).\n245.  Lecker, \u201cKing Ibn Ubayy and the qu\u1e63\u1e63\u0101\u1e63\u201d, 29 n. 2; EI3, art. \u201cBash\u012br b. Sa\u02bfd\u201d (M. Lecker).\n246.  Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 589.14.\n247.", "start_char_idx": 103280, "end_char_idx": 105932, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bd238eda-c30d-4923-a4ed-21bc675f1461": {"__data__": {"id_": "bd238eda-c30d-4923-a4ed-21bc675f1461", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "504aab6a-b4c2-4931-82ab-f2ddf42045aa", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "0a5f90e08e0dab0daff4affc930aa0f7962a04c681c627e3d346fc88b8d011d7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1cb62333-160e-4d35-b2aa-13575a8e9b65", "node_type": "1", "metadata": {}, "hash": "f433133fd0d3f68c4ac2cfe64459aa3df77cd3d7830faa9bfb2acd1692dee7af", "class_name": "RelatedNodeInfo"}}, "text": "\u1e24am\u012bd All\u0101h, 589.14.\n247.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 595.6, 595.11, 595.17. They were mu\u1e6d\u02bfim\u016bn.\n248.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 599.5.\n249.  For his six sons (by two wives) see Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:142.13. For the two with \n\ndescendants in Spain, see Ibn \u1e24azm, Jamhara, 365.17; only these two appear in T187. See also Ibn Qud\u0101ma, \nIstib\u1e63\u0101r, 97.7, 99.3, 99.6.\n\n\n\n34  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nalready noted, were a small tribe living between Mecca and Medina, and like Quraysh were \nconsidered a part of the wider grouping of Kin\u0101na.\n\nAb\u016b Dharr al-Ghif\u0101r\u012b, Jundab ibn Jun\u0101da (T42.18) [II]\n\nW\u0101qid\u012b names him as a deputy for one expedition (no. 23), Ibn Hish\u0101m for two \n(nos. 15 and 17), in each case with an alternative. Ab\u016b Dharr was well-known for his \nuncompromising piety.250 After hearing about Mu\u1e25ammad, he came to Mecca to check \nhim out, and became a very early convert to Islam, it is said the fourth or fifth; he \nthen returned to his tribe.251 But before he did so a characteristic episode took place. \nMu\u1e25ammad advised him not to let the Meccans know that he had converted, whereupon \nAb\u016b Dharr promptly betook himself to the sanctuary\u2014the social centre of Meccan \nsociety\u2014and declaimed the Muslim confession of faith at the top of his voice. For this he \nwas duly beaten up and had to be rescued by Mu\u1e25ammad\u2019s uncle \u02bfAbb\u0101s, who cleverly \npointed out that the Ghif\u0101r\u012bs bestrode the trade route between Mecca and Syria. The \nnext day Ab\u016b Dharr repeated his performance, and had to be rescued again.252 But despite \nhis early conversion, he did not join Mu\u1e25ammad in Medina until after the Battle of the \nKhandaq.253 Even then his role in Mu\u1e25ammad\u2019s expeditions does not seem to have been \nparticularly prominent.254 Later he went to Syria, where he got into trouble with the \ngovernor, Mu\u02bf\u0101wiya ibn Ab\u012b Sufy\u0101n, over a loaded exegetical question: when God promised \npunishment for \u201cthose who treasure up gold and silver, and do not expend them in the way \nof God\u201d (Q9:34), was He talking about the People of the Book, as Mu\u02bf\u0101wiya maintained, or \nabout Muslims too, as Ab\u016b Dharr insisted?255 Mu\u02bf\u0101wiya complained to the Caliph \u02bfUthm\u0101n \nthat Ab\u016b Dharr\u2019s presence in Syria was subversive,256 and as a result of this commotion \nthe Caliph exiled him to Rabadha, where he died in 32/653 or so.257 Rabadha was located \nthree days\u2019 journey from Medina, and is described by Ab\u016b Dharr\u2019s wife Umm Dharr\u2014and \nby the Prophet\u2014as a desert (fal\u0101t min al-ar\u1e0d).258 In this appropriate setting, \u02bfAbdall\u0101h \n\n250.  For his biography see EI2, art. \u201cAb\u016b Dharr\u201d (J. Robson); Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 252\u20136 no. 339, 1652\u20136 \nno. 2944; Cameron, Ab\u00fb Dharr al-Ghif\u00e2r\u00ee, which collects much material on him (for his role as deputy, see \n28\u201331, 44, not without errors).", "start_char_idx": 105907, "end_char_idx": 108689, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1cb62333-160e-4d35-b2aa-13575a8e9b65": {"__data__": {"id_": "1cb62333-160e-4d35-b2aa-13575a8e9b65", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bd238eda-c30d-4923-a4ed-21bc675f1461", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "3f0247d80fdfd0208ae23bf814e6e2e21104c2013ceeffb882ce26f04bb59373", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8cc824b1-7888-4acc-9fff-3420e801e7b2", "node_type": "1", "metadata": {}, "hash": "024556fa35d6fec05e0c7d1602ad6daebc096eec98fa26810afe902d7bdd1449", "class_name": "RelatedNodeInfo"}}, "text": "There is a wide range of views about his name and that of his father (Ibn \u02bfAbd \nal-Barr, Ist\u012b\u02bf\u0101b, 252.2, 1652.10).\n\n251.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 252.11, 1653.1.\n252.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1654.10.\n253.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 252.13. This makes it unlikely that Mu\u1e25ammad can have paired him with \n\nal-Mundhir ibn \u02bfAmr al-S\u0101\u02bfid\u012b\u2014one of the twelve naq\u012bbs\u2014in the \u201cbrothering\u201d that he instituted soon after \narriving in Medina (see 1450.3 no. 2494 for this disputed question).\n\n254.  At one point he is listed among twenty horsemen (W 571.8), and twice he carries the standard of the \nBan\u016b Ghif\u0101r (see 819.9 for the Fat\u1e25, and 896.10 for the Battle of \u1e24unayn).\n\n255.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:166.15 (the first half of the verse is about rabbis and monks, so that \nMu\u02bf\u0101wiya\u2019s interpretation, however politically tendentious, is entirely plausible). For this conflict between \nAb\u016b Dharr and Mu\u02bf\u0101wiya see Cameron, Ab\u00fb Dharr al-Ghif\u00e2r\u00ee, 62\u2013119.\n\n256.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:166.26 (inna Ab\u0101 Dharr qad afsada \u02bel-n\u0101s bi\u02bel-Sh\u0101m).\n257.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 253.1; Cameron, Ab\u00fb Dharr al-Ghif\u00e2r\u00ee, 120\u20135.\n258.  See Y\u0101q\u016bt, Mu\u02bfjam al-buld\u0101n, 3:24b.16, art. \u201cal-Rabadha\u201d; for the phrase fal\u0101t min al-ar\u1e0d, see Ibn \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  35\n\nibn Mas\u02bf\u016bd, who prayed over him (and himself died later in the same year), summed up \nthe character of Ab\u016b Dharr with the words: \u201cHe lived alone, he died alone, and he\u2019ll be \nresurrected alone.\u201d259 The ultimate loner, nothing we are told about him suggests an ability \nto work with others, or to handle trouble as opposed to making it through his inflexibility. \nMu\u1e25ammad is said to have refused a request from Ab\u016b Dharr to be given a position of \nauthority (im\u0101ra), telling him he was \u201cweak\u201d (\u1e0da\u02bf\u012bf).260 That he is mentioned among the Ahl \nal-\u1e62uffa suggests that he may have been poor;261 but he may not have remained so, since he \nis reported to have acquired a court (d\u0101r) containing several houses (buy\u016bt).262 He seems to \nhave had no descendants.263\n\nAb\u016b Ruhm al-Ghif\u0101r\u012b, Kulth\u016bm ibn \u1e24u\u1e63ayn (T42.19) [III]\n\nAll three of our authors name him as a deputy for one or more of the later expeditions \n(nos. 23, 24, and 25), though there is not much agreement as to which expedition or \nexpeditions it was.264 One of these was a particularly long absence: during the Fat\u1e25 (no.", "start_char_idx": 108690, "end_char_idx": 111075, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8cc824b1-7888-4acc-9fff-3420e801e7b2": {"__data__": {"id_": "8cc824b1-7888-4acc-9fff-3420e801e7b2", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1cb62333-160e-4d35-b2aa-13575a8e9b65", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "a67f271c25368b76983a70960dcceb5bf3df751645c15836d2be7cc79efb1802", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5b7b5a43-07f1-492d-bb8c-2c32f4f194f2", "node_type": "1", "metadata": {}, "hash": "30450c0b07650215080b1defeba78c98072dabc26298ee9d115353182292d4fb", "class_name": "RelatedNodeInfo"}}, "text": "25) \nand the campaigns that followed it, Mu\u1e25ammad was away from Medina for some two-and-\na-half months.265 Ab\u016b Ruhm is known by his tecnonym, but his name is not in dispute, \nthough there is disagreement about his father\u2019s name.266 He lived in Medina\u2014though he \nalso had a place to stay (manzil) in or near the territory of his tribe267\u2014and he converted \nafter Mu\u1e25ammad\u2019s arrival. He clearly had standing with his tribe. During the preparations \nfor the Fat\u1e25, Mu\u1e25ammad sent emissaries to mobilize the various tribes on whose support \nhe was counting; one of his two emissaries to Ghif\u0101r was Ab\u016b Ruhm.268 Mu\u1e25ammad did the \n\n\u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 253.17, 254.4. For a very different view of Rabadha in early Islamic times as \u201ca thriving \nplace, and not the contemporary equivalent of Siberia\u201d, see EI2, art. \u201cal-Rabadha\u201d (S. \u02bfA. \u02bfA. al-Rashid), citing \narchaeological evidence.\n\n259.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 253.10. In other accounts the remark goes back to Mu\u1e25ammad (W 1000.14, \n1001.5; SS 3-4:524.6, 524.16 = SG 606).\n\n260.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:170.14, and cf. 170.10.\n261.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 1:2:14.9; Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 272.10; EI2, art. \u201cAhl al-\u1e63uffa\u201d \n\n(W. M. Watt).\n262.  Ibn Shabba, Ta\u02ber\u012bkh al-Mad\u012bna, 1:253.17.\n263.  T42 shows none, and Ibn \u1e24azm states that he had none (Jamhara, 186.9). But see Cameron, Ab\u00fb Dharr \n\nal-Ghif\u00e2r\u00ee, 33 for some descendants in modern Iran.\n264.  Note also the expeditions assigned to Ab\u016b Ruhm by Ibn \u1e24ab\u012bb and Bal\u0101dhur\u012b (see above, text to notes \n\n78\u201381, 83).\n265.  Mu\u1e25ammad left Medina on 10 Rama\u1e0d\u0101n (SS 3-4:399.22 = SG 545; W 801.7) and did not return until near \n\nthe end of Dh\u016b \u02bel-Qa\u02bfda, or even in the following month (SS 3-4:500.16 = SG 597, 782 n. 853; W 960.2, 973.11).\n266.  For his biography see Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1327 no. 2209 and 1659f no. 2960. The second of these \n\ntwo entries records the alternative names of his father.\n267.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1327.8, 1660.4.\n268.  W 799.16. The text seems corrupt: il\u0101 Ban\u012b \u02bel-\u1e24u\u1e63ayn is no doubt to be deleted, and the addition of \n\n\u1e0camra to Ghif\u0101r does not make sense since \u1e0camra is a larger tribal grouping that includes Ghif\u0101r (see T42 and \nIbn \u1e24azm, Jamhara, 465.20).", "start_char_idx": 111076, "end_char_idx": 113302, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5b7b5a43-07f1-492d-bb8c-2c32f4f194f2": {"__data__": {"id_": "5b7b5a43-07f1-492d-bb8c-2c32f4f194f2", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8cc824b1-7888-4acc-9fff-3420e801e7b2", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "7a0bdadc3c0ef43a6718f90fc11d4f585104f99b8a65e57e986dc79919bca602", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "823ddfb4-ebda-4a7e-adfe-6ecb4fa33e6c", "node_type": "1", "metadata": {}, "hash": "3f34ea73cfd18700933792d0b16b65ce5bff999269851e04547a086d0aa37102", "class_name": "RelatedNodeInfo"}}, "text": "36  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nsame thing for the Tab\u016bk campaign, and again he sent Ab\u016b Ruhm to his tribe;269 this was \nan unpopular expedition, and Mu\u1e25ammad later questioned Ab\u016b Ruhm about Ghif\u0101r\u012bs who \nhad stayed behind.270 But Ab\u016b Ruhm\u2019s usefulness was not confined to dealings with his own \ntribe. After the Battle of \u1e24unayn, the defeated tribe of Haw\u0101zin asked Mu\u1e25ammad for the \nreturn of their captive women and children, and to be able to grant this petition he needed \nthe agreement of his troops. Thus at one point he sent emissaries to three constituencies to \nsecure their consent: the An\u1e63\u0101r, the Muh\u0101jir\u016bn, and the Arab tribes (qab\u0101\u02beil al-\u02bfArab). The \nemissary to the Arab tribes was Ab\u016b Ruhm.271 Significantly, we hear of no such commissions \nbeing entrusted to Ab\u016b Dharr. But equally significantly, we would not expect an outsider \nlike Ab\u016b Ruhm to have standing among the core tribes of Mu\u1e25ammad\u2019s community, and \nthere is nothing to suggest that he had it. Like Ab\u016b Dharr, Ab\u016b Ruhm is not said to have \nhad descendants.272 The date of his death is not recorded.\n\nSib\u0101\u02bf ibn \u02bfUrfu\u1e6da al-Ghif\u0101r\u012b [III]\n\nAll three authors name him as a deputy for one or more of five expeditions (nos. 8, 16, \n23, 26, and 27), in a couple of cases with an alternative.273 Though he is not known to the \ngenealogists, we can take it that he was a Ghif\u0101r\u012b because the sources regularly refer to \nhim as one.274 And these two things\u2014his role as deputy and his tribal affiliation\u2014are in fact \nalmost all that our sources have to tell us about him.275 Thus the references made to him by \nW\u0101qid\u012b, Ibn Hish\u0101m, Khal\u012bfa, Bal\u0101dhur\u012b, and \u1e6cabar\u012b relate exclusively to his role as deputy, \nand Ibn \u02bfAbd al-Barr in his entry on him can add to this only that he was one of the older \nCompanions of Mu\u1e25ammad (min kib\u0101r al-\u1e62a\u1e25\u0101ba).276 We do not know the date of his death \nor whether he had descendants.\n\nWe now come to two deputies belonging to the clan of Kalb, which as already mentioned \nis part of the tribe of Layth ibn Bakr, which again is a part of Kin\u0101na.277 The two look like \nthey could be brothers, but are not.\n\n269.  W 990.15.\n270.  W 1001.18; SS 3-4:529.1 = SG 609; and cf. SS 518.21 = SG 603.\n271.  W 952.9.\n272.  None appear in T42 or are mentioned in Ibn \u1e24azm, Jamhara, 186.17.\n273.  Of these deputyships one\u2014for the Khaybar expedition (no. 23)\u2014is unusually widely attested because \n\nit is central to a well-known tradition about Ab\u016b Hurayra\u2019s arrival in Medina; I will return to it below, text to \nnotes 320, 329.\n\n274.  See, for example, W 8.9; SS 3-4:43.14 = SG 751 n. 563. The nisba Bal\u0101dhur\u012b gives him is al-Kin\u0101n\u012b (Ans\u0101b, \ned. \u1e24am\u012bd All\u0101h, 341.13, 352.11), Kin\u0101na being the wider grouping to which Ghif\u0101r belongs.\n\n275.  For his biography see Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 682 no. 1129; Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. \u02bfUmar, 5:108.3 no. \n753 (both entries of less than two lines).", "start_char_idx": 113306, "end_char_idx": 116195, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "823ddfb4-ebda-4a7e-adfe-6ecb4fa33e6c": {"__data__": {"id_": "823ddfb4-ebda-4a7e-adfe-6ecb4fa33e6c", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5b7b5a43-07f1-492d-bb8c-2c32f4f194f2", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "694788ada478bc7947cea7f60395e2635148b99034ee6cbf70ba0c1eea9e08dd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "42791f7e-3399-45a5-b1cc-2bdbf40e7db8", "node_type": "1", "metadata": {}, "hash": "69d7f8bbb71b1907a7bdeadd82b4e734d12a48896cceb021fd0266f04eb48498", "class_name": "RelatedNodeInfo"}}, "text": "753 (both entries of less than two lines). He is said to have acquired a building-plot (khi\u1e6d\u1e6da) at the Mu\u1e63all\u0101, \nwhich is not where the Ghif\u0101r\u012bs at large settled in Medina (Ibn Shabba, Ta\u02ber\u012bkh al-Mad\u012bna, 1:261.5).\n\n276.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 682 no. 1129.\n277.  This clan is often referred to as \u201cKalb Layth\u201d to distinguish it from the much larger tribe of Kalb (see, \n\nfor example, SS 3-4:622.18 = SG 667).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  37\n\nGh\u0101lib ibn \u02bfAbdall\u0101h al-Layth\u012b (T37.19) [I]\n\nOnly Khal\u012bfa mentions him as a deputy, and without specifying for which expedition or \nexpeditions he was appointed; in other words, this is the vaguest reference to a deputy in \nour corpus of evidence.278 What Gh\u0101lib was remembered for was his role as the commander \nof three expeditions sent out by Mu\u1e25ammad: one against the Ban\u016b Murra in 7/628f, one \nto Mayfa\u02bfa in 7/629, and one to Kad\u012bd in 8/629.279 He reappears as a military commander \nduring the early conquests outside Arabia.280 A vivid narrative of his expedition against the \nBan\u016b Murra depicts a man with a talent for military leadership\u2014someone with impressive \npresence who makes tactical decisions quickly and decisively.281 Virtually the only other \nthing we are told about him is that Mu\u1e25ammad sent him ahead to clear the path for him \n(li-yusahhila lahu \u02bel-\u1e6dar\u012bq) at the time of the Fat\u1e25.282 No descendants are recorded.283\n\nNumayla ibn \u02bfAbdall\u0101h al-Layth\u012b (T37.22) [II]\n\nW\u0101qid\u012b does not name him as a deputy, but Ibn Hish\u0101m does so for three expeditions \n(nos. 17, 22, and 23), and Khal\u012bfa for one (no. 17). Numayla and Gh\u0101lib appear to be three \ngenerations apart, which is odd.284 Numayla is a little-known figure.285 More precisely, apart \nfrom his genealogy and his role as deputy, there are only two things we are told about \nhim. One is that he was among a few dozen people to whom Mu\u1e25ammad gave allowances \n(\u1e6du\u02bfam) from the produce of a part of Khaybar after its conquest in 7/628.286 The other is \nthat at the Fat\u1e25 he killed a drunken cousin of his father, Miqyas ibn \u1e62ub\u0101ba;287 this Miqyas \nwas one of the people Mu\u1e25ammad had explicitly excepted from the general amnesty he \n\n278.  But for a possible identification, see above, note 71. For Gh\u0101lib\u2019s biography, see Ibn \u02bfAbd al-Barr, \nIst\u012b\u02bf\u0101b, 1252 no. 2057. There is some disagreement about his father\u2019s name.\n\n279.  For the expedition against the Ban\u016b Murra, see W 723.18; SS 3-4:622.18 = SG 667; Khal\u012bfa, Ta\u02ber\u012bkh, 40.9. \nFor the expedition to Mayfa\u02bfa, see W 5.17, 726.9 (Ibn Hish\u0101m has no account of this expedition, see Jones, \n\u201cChronology of the magh\u0101z\u012b\u201d, 254 n. 20). For the expedition to Kad\u012bd, see W 6.3, 750.14; SS 3-4:609.20 = SG 660.", "start_char_idx": 116153, "end_char_idx": 118855, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "42791f7e-3399-45a5-b1cc-2bdbf40e7db8": {"__data__": {"id_": "42791f7e-3399-45a5-b1cc-2bdbf40e7db8", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "823ddfb4-ebda-4a7e-adfe-6ecb4fa33e6c", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "a7b206c253514275f1349bfd0f3dee0b7291c7ef1de3d8ddc5d2f3011de940f6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fa52c21a-0bd2-4970-b809-c721aa515d37", "node_type": "1", "metadata": {}, "hash": "9259515c29226d78fbc4da1e5ea3e3b2d4ce60451ed64abe1db23af7cd97b667", "class_name": "RelatedNodeInfo"}}, "text": "Some sources mention a much earlier raid led by Gh\u0101lib on Sulaym and Gha\u1e6daf\u0101n in 2/624 (\u1e6cabar\u012b, Ta\u02ber\u012bkh, \nI/1364.1 = History, 7:89; Ibn \u1e24ab\u012bb, Mu\u1e25abbar, 117.3). Ibn Sa\u02bfd\u2019s entry on him speaks only of the raids he led \n(\u1e6cabaq\u0101t, ed. \u02bfUmar, 5:122.1 no. 780).\n\n280.  \u1e6cabar\u012b, Ta\u02ber\u012bkh, I/2188.6, 2196.7, 2233.13 = History, 11:201, 209, 12:27. In the first two of these \nreferences the troops he commands are described as belonging to Kin\u0101na; no such statements are made about \nthe men he commands in the time of Mu\u1e25ammad, and none of the individuals mentioned by name in the \naccounts of the relevant expeditions given by W\u0101qid\u012b and Ibn Hish\u0101m are Kin\u0101n\u012bs.\n\n281.  W 724.4; see also 727.1 on the Mayfa\u02bfa expedition.\n282.  Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1252.14; and see Bukh\u0101r\u012b, al-Ta\u02ber\u012bkh al-kab\u012br, 4:1:99.2 no. 437.\n283.  See T37; Ibn \u1e24azm does not mention him in his Jamhara.\n284.  See T37, where their last common ancestor is seven generations before Numayla and four before \n\nGh\u0101lib.\n285.  For his biography see the brief entries in Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1533f no. 2664; Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. \n\n\u02bfUmar, 5:126.11 no. 784. Bal\u0101dhur\u012b gives him the nisba al-Kin\u0101n\u012b (Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 352.12).\n286.  W 695.4 (I take the document to end at 695.6); SS 3-4:352.7 = SG 522.\n287.  His father\u2019s name appears variously as \u1e62ub\u0101ba, \u1e0cub\u0101ba, and \u1e24ub\u0101ba.\n\n\n\n38  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nextended to the Meccans.288 As a result Numayla was criticized locally for having disgraced \nhis kinsfolk.289 He would seem to have lived into the time of the first civil war;290 we do not \nknow of any descendants.291\n\nWe have one more deputy from the local tribes of the \u1e24ij\u0101z, this time a member of Du\u02beil \nibn Bakr, yet another part of Kin\u0101na.\n\n\u02bfUwayf ibn al-A\u1e0dba\u1e6d al-Du\u02beal\u012b (T43.17) [II]\n\nIbn Hish\u0101m and Khal\u012bfa agree that he was deputy for an expedition, but disagree as to \nwhich it was (no. 22 or no. 24). He is perhaps the least-known of all our deputies.292 Neither \nW\u0101qid\u012b nor \u1e6cabar\u012b mentions him; nor do Ibn Hish\u0101m or Khal\u012bfa, except to name him once \nas a deputy. Unlike our other deputies, he is said to have converted only in the year of the \nexpedition to \u1e24udaybiya, that is in 6/628; if so, it would seem unlikely that he would have \nserved as deputy for that expedition (no. 22).", "start_char_idx": 118857, "end_char_idx": 121149, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fa52c21a-0bd2-4970-b809-c721aa515d37": {"__data__": {"id_": "fa52c21a-0bd2-4970-b809-c721aa515d37", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "42791f7e-3399-45a5-b1cc-2bdbf40e7db8", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "029c5522f7f22453bf46a31ae13c7fdde0102e686cc4902ec02bf080822e13f4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3718dc4b-7e72-4732-985c-3ffa458d4f02", "node_type": "1", "metadata": {}, "hash": "fec48c0da3c7eb1accd03bfcf0a4b58d167cdab1a18829c8b020043956de3930", "class_name": "RelatedNodeInfo"}}, "text": "22). According to a somewhat cryptic report, \nduring the expedition to \u1e24udaybiya the tribe of Khuz\u0101\u02bfa urged Mu\u1e25ammad to attack the \nmost powerful family of Tih\u0101ma (a\u02bfazz bayt bi-Tih\u0101ma); he responded that the women of \n\u02bfUwayf ibn al-A\u1e0dba\u1e6d should not be scared, for he was urging his people to adopt Islam (k\u0101na \nya\u02bemuruhum bi\u02bel-Isl\u0101m).293 If this indicates the standing of the family of \u02bfUwayf in Tih\u0101ma, \nit is curiously inconsistent with his general obscurity. We do not know the date of his death \nor whether he had descendants.294\n\nAs already mentioned, the last of our deputies was born into the far-away tribe of Kalb \nibn Wabara.\n\nZayd ibn \u1e24\u0101ritha (T291.33) [II]\n\nZayd is named as a deputy by both W\u0101qid\u012b and Ibn Hish\u0101m for one expedition (no. \n3) and by W\u0101qid\u012b alone for another (no. 17). In our pool of deputies he stands out as an \n\n288.  W 408.10, 860.16, 875.5; SS 3-4:410.19 = SG 551. The story goes back to an incident of friendly fire \nduring the expedition to Murays\u012b\u02bf (see W 407.20, 861.7; SS 3-4:290.11, 293.14 = SG 490, 492). For the general \namnesty see W 825.7; SS 3-4:409.8 = SG 550.\n\n289.  See W 861.4; SS 3-4:410.20 = SG 551, where the verses are attributed to a sister of Miqyas.\n290.  He reports a letter sent by Umm Salama to the people of Iraq urging unity (Ab\u016b Nu\u02bfaym al-I\u1e63bah\u0101n\u012b, \n\nMa\u02bfrifat al-\u1e62a\u1e25\u0101ba, 2708 no. 6471).\n291.  None are shown in T37, and Ibn \u1e24azm does not indicate any (Jamhara, 182.1).\n292.  For his biography see Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1247f no. 2051 (a five-line entry); Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. \n\n\u02bfUmar, 5:133.1 no. 792. For his name there is a variant form \u02bfUwayth; his father\u2019s name may also be given as \nRab\u012b\u02bfa, with al-A\u1e0dba\u1e6d (\u201cambidextrous\u201d) as his nickname. Bal\u0101dhur\u012b, in a practice of his that is by now familiar, \ngives him the nisba al-Kin\u0101n\u012b (Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 353.12).\n\n293.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. \u02bfUmar, 5:133.3; Bal\u0101dhur\u012b, Ans\u0101b, ed. \u02bfA\u1e93m, 10:36.10; Ibn M\u0101k\u016bl\u0101, Ikm\u0101l, 1:15.14, \n6:174.5, and the editor\u2019s footnotes to the second passage.\n\n294.  T43 shows none; he is not in Ibn \u1e24azm\u2019s Jamhara.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  39\n\nexceptional case in more than one respect.295 First, he was not by origin a local\u2014he did \nnot belong to any of the tribes of Kin\u0101na or to either tribe of the An\u1e63\u0101r. Second, he had \nbeen a slave: though born a free member of the northern tribe of Kalb, he had had the \nmisfortune to be sold into slavery.", "start_char_idx": 121145, "end_char_idx": 123581, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3718dc4b-7e72-4732-985c-3ffa458d4f02": {"__data__": {"id_": "3718dc4b-7e72-4732-985c-3ffa458d4f02", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fa52c21a-0bd2-4970-b809-c721aa515d37", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "7c140f4f50e210c5f492442f6422fdff257f9f5a07a815e4fc9315394266fa00", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bfd0dd1a-686b-478e-83fa-98adb8059fa2", "node_type": "1", "metadata": {}, "hash": "4557135900d6b4fd0656d49c8246c055f47183b1d62e1a768188eddbce465cfc", "class_name": "RelatedNodeInfo"}}, "text": "His presence in Mecca arose from this enslavement; \nthat he was later manumitted could not wipe out the social and political stigma that arose \nfrom it according to the norms of Arabian society. Third, he happened to be the slave, \nfreedman, and for a while adopted son of Mu\u1e25ammad himself.296 He was thus closely \nbonded to Mu\u1e25ammad,297 but had no agnatic ties to the wider community of his followers. \nThe resulting tensions were manifested both socially and politically. Socially, he got to \nmarry four Qurash\u012b women,298 but anecdotal evidence suggests that two of them disliked \nthe prospect so much that they gave way only in the face of overwhelming pressure from \nGod and His prophet. One objected that she was Zayd\u2019s social superior (an\u0101 khayr minhu \n\u1e25asaban), the other angrily complained\u2014with her brother\u2014that Mu\u1e25ammad had married \nher to his slave (zawwajan\u0101 \u02bfabdahu).299 Politically, Zayd commanded a quite unusually \nlarge number of expeditions. Ibn Is\u1e25\u0101q\u2019s data put the number at six, whereas no other \nperson commanded more than two expeditions, and most commanded only one; W\u0101qid\u012b\u2019s \ndata put the number at eight, whereas no other person commanded more than three \nexpeditions, and most again commanded only one.300 He would no doubt have commanded \nyet more expeditions had he not been killed at the Battle of Mu\u02beta in 8/629. But again, this \nprominence was not well received: according to remarks ascribed to Mu\u1e25ammad close to \nthe time of his own death, these appointments were resented.301 Zayd had descendants.302\n\n295.  For his biography see EI2, art. \u201cZayd ibn \u1e24\u0101ritha\u201d (M. Lecker); Powers, Zayd. He also stands out in \nbeing the only Companion named in the Koran (Q33:37), but this need not concern us.\n\n296.  Adoption would seem to have been an uncommon practice in pre-Islamic Arabia, and one that did not \nput the adopted son on the same footing as a real son (see Landau-Tasseron, \u201cAdoption\u201d, 171f).\n\n297.  As a member of Mu\u1e25ammad\u2019s household he was naturally an early convert, though just how early was \ndisputed (see Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 546.1, and Ibn \u02bfAbd al-Barr\u2019s own comment thereto).\n\n298.  For his marriages see EI2, art. \u201cZayd ibn \u1e24\u0101ritha\u201d, 475b; Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 469.4, 471.7.\n299.  See \u1e6cabar\u012b, Tafs\u012br, 10:301f no. 28,516 for Zaynab bint Ja\u1e25sh, and no. 28,517 for Umm Kulth\u016bm bint \n\n\u02bfUqba ibn Ab\u012b Mu\u02bfay\u1e6d. These traditions appear overwhelmingly in tafs\u012br to Q33:36 (but for an exception, \nthough very likely of exegetical origin, see W 1126.19). The second is quoted in Arazi, \u201cLes enfants adult\u00e9rins\u201d, \n9, together with a parallel to the first in which the Zaynab indignantly asks Mu\u1e25ammad \u201cYou marry your \nniece to your freedman (mawl\u0101)?\u201d See further Powers, Zayd, 32f and 129 n. 19. The other two Qurash\u012b women \nwhom Zayd married were Durra bint Ab\u012b Lahab and Hind bint al-\u02bfAww\u0101m; I have not seen such anecdotes \nabout them.\n\n300.  Powers gives the number of expeditions commanded by Zayd as nine (Zayd, 106; but cf. below, note \n366). I will return to the role of Zayd as a commander below, text to notes 366f.\n\n301.", "start_char_idx": 123582, "end_char_idx": 126664, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bfd0dd1a-686b-478e-83fa-98adb8059fa2": {"__data__": {"id_": "bfd0dd1a-686b-478e-83fa-98adb8059fa2", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3718dc4b-7e72-4732-985c-3ffa458d4f02", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "4e43afce29b6a9d5ce3e454201dde4f64a4dee9eb6d088622e8f806f393d0aff", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d969b50e-7ff4-4945-9330-49452567e7b9", "node_type": "1", "metadata": {}, "hash": "68a0e4f12bcc86db254b5a18281cfb65b82f509dbaf391069117c2d734d0fbe3", "class_name": "RelatedNodeInfo"}}, "text": "301.  W 1119.3; SS 3-4:650.10 = SG 679; Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 2:2:41.13 (and see 3:1:32.2); Ab\u016b Nu\u02bfaym \nal-I\u1e63bah\u0101n\u012b, Ma\u02bfrifat al-\u1e62a\u1e25\u0101ba, 1139 no. 2855 (from M\u016bs\u0101 ibn \u02bfUqba); Powers, Zayd, 76. The context is the \ngrumbling against the last commander Mu\u1e25ammad ever appointed, Us\u0101ma ibn Zayd; Mu\u1e25ammad reminisces \nthat there had likewise been discontent about his father\u2019s role as commander. \n\n302.  See T291; Ibn \u1e24azm, Jamhara, 459.5; also EI2, art. \u201cZayd ibn \u1e24\u0101ritha\u201d, 475b, and Powers, Zayd, 85f on \nhis numerous grandchildren.\n\n\n\n40  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nThis completes our survey of the pool of deputies named in our three early sources. \nAbove we noted in passing two additional persons named as deputies in relatively early \nsources: one was \u02bfAl\u012b, named by Ibn \u1e24ab\u012bb, Ya\u02bfq\u016bb\u012b, and Mas\u02bf\u016bd\u012b for Tab\u016bk (no. 26), and the \nother was N\u0101jiya ibn Jundab al-Aslam\u012b, named by Ibn \u1e24ibb\u0101n for the \u02bfUmrat al-qa\u1e0d\u0101\u02be (no. \n24).303 \u02bfAl\u012b\u2019s deputyship, unlike N\u0101jiya\u2019s, is mentioned by several later authors.304 I have also \nnoted three further names found only in later authors: Sakh\u0101w\u012b (d. 902/1497) mentions Ji\u02bf\u0101l \nibn Sur\u0101qa al-\u1e0camr\u012b as deputy for Murays\u012b\u02bf (no. 17) and Bash\u012br ibn Sa\u02bfd al-An\u1e63\u0101r\u012b for the \n\u02bfUmrat al-qa\u1e0d\u0101\u02be (no. 24), while Diy\u0101rbakr\u012b (writing c. 940/1534) names one Ibn Ab\u012b Mikraz \nas deputy for U\u1e25ud (no. 11).305 In the cases of N\u0101jiya, Bash\u012br, and Ibn Ab\u012b Mikraz, there is at \nleast some reason to suspect that these names represent errors of transmission rather than \nthe survival of information deriving from early sources now lost to us. In any case, I do not \ninclude any of these five names in the pool.\n\nWe are now ready to proceed to a discussion of the data.\n\n4. Discussion\n\n4.1 What to believe\n\nOur evidence regarding the deputies is of two kinds. First, there are the specific \nstatements found in the sources about their appointment as deputies. Second, there is the \nwider range of biographical information we have assembled about them. Let us consider \neach in turn.\n\nAs we have seen, statements about the deputies Mu\u1e25ammad appointed appear regularly \nin works of the late second and early third century, but not earlier. This, of course, is the \nbest part of two centuries after the events that the sources describe. Frequently we are told \nnothing about how the information reached our sources; thus it is unusual for us to find it \nbacked up with a chain of authorities (isn\u0101d), despite the fact that the use of such chains \nwas already well-established in the scholarly culture of the day.306 This suggests that it was \n\n303.  For \u02bfAl\u012b see above, text to notes 81, 86, 95; for N\u0101jiya see above, note 98.\n304.  Ibn \u1e24azm, Ibn \u02bfAbd al-Barr, \u1e6cabris\u012b, Mughul\u1e6d\u0101y, Ibn Khald\u016bn, Diy\u0101rbakr\u012b, and \u1e24alab\u012b (see the \n\nappendix). Of these seven, only \u1e6cabris\u012b is Sh\u012b\u02bfite.\n305.", "start_char_idx": 126660, "end_char_idx": 129477, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d969b50e-7ff4-4945-9330-49452567e7b9": {"__data__": {"id_": "d969b50e-7ff4-4945-9330-49452567e7b9", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bfd0dd1a-686b-478e-83fa-98adb8059fa2", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "412a74484ba7a1947321c985ec0cef446584d690ad0173eff147a272b93865c9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "70a239ac-595c-47d5-ac1e-243f74dd1d14", "node_type": "1", "metadata": {}, "hash": "f345beb15e70f754cd27341bb8124da509c423a8875182032b3053434889bcfb", "class_name": "RelatedNodeInfo"}}, "text": "305.  See the appendix.\n306.  There are only four expeditions out of the twenty-seven for which we know or have reason to believe \n\nthat Ibn Is\u1e25\u0101q named the deputy: Badr (see above, note 49), Kudr (see above, note 67), the Fat\u1e25 (see above, \nnote 63, and text to notes 20, 88), and Tab\u016bk (see above, note 64 and text to note 89); only one of these, the \nthird, comes with an isn\u0101d going back to a Companion of Mu\u1e25ammad, namely \u02bfAbdall\u0101h ibn al-\u02bfAbb\u0101s. Apart \nfrom Ibn Is\u1e25\u0101q, the first and last of these are also supported by other lines of transmission (for Badr see above, \nnote 49, and for Tab\u016bk see above, text to note 19, and note 64). In the case of Tab\u016bk we also have the tradition \nabout the appointment of \u02bfAl\u012b going back to Sa\u02bfd ibn Ab\u012b Waqq\u0101\u1e63 (see above, note 81). In addition, we are \ntold by Ibn \u02bfAbd al-Barr that Zuhr\u012b named the deputy for the Khandaq (see below, the third paragraph of the \nappendix), and we have the widely-attested tradition from or about the Companion Ab\u016b Hurayra regarding \nthe Khaybar expedition (see below, text to notes 320, 329). When we come to W\u0101qid\u012b matters are less clear: \nit may not be obvious what is and is not covered by an isn\u0101d, and in any case his isn\u0101ds can be rather vague \n(q\u0101l\u016b, \u201cthey said\u201d, preceding statements about the appointment of deputies at W 277.8, 546.20, 683.15, 995.5). \nThat leaves six isn\u0101ds for information about deputies that are worth attention (W 100.17, 180.15, 183.18, 197.3, \n402.11, 537.17; they relate to Badr, to Badr, Qaynuq\u0101\u02bf, and Saw\u012bq, to Kudr, to Bu\u1e25r\u0101n, to Dh\u0101t al-Riq\u0101\u02bf, and to \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  41\n\nonly rather late that the idea emerged that no account of an expedition led by Mu\u1e25ammad \nwas complete without the identification of his deputy in Medina; W\u0101qid\u012b and Ibn Hish\u0101m \nclearly thought this way, but two generations before them Ibn Is\u1e25\u0101q only occasionally \nsaw fit to mention a deputy.307 To this we can add an argument from silence. Some now \nlost biographical works on the life of Mu\u1e25ammad by contemporaries of Ibn Is\u1e25\u0101q survived \nfor centuries. Thus the Spanish scholar Ab\u016b Bakr ibn Khayr al-Ishb\u012bl\u012b (d. 575/1179) had \naccess to those of M\u016bs\u0101 ibn \u02bfUqba (d. 141/758f) and Sulaym\u0101n ibn \u1e6carkh\u0101n (d. 143/761), \nwhile Ibn \u1e24ajar al-\u02bfAsqal\u0101n\u012b (d. 852/1449) still had access to that of M\u016bs\u0101 ibn \u02bfUqba.308 \nThe medieval scholars quote these works quite frequently, yet I have only seen a single \ninstance of a quotation from one of them making reference to a deputy.309 So there is real \ndoubt as to how information dating from the time of Mu\u1e25ammad reached our sources\u2014if \nit did. A crucial question here is how far we have mutually independent sources that could \ncorroborate each other\u2019s testimony. We tend to be suspicious if the sources agree too much \nor too little with each other\u2014too much because it would suggest interdependence, too \nlittle because not enough is corroborated. In the present case the complaint can hardly \nbe that the sources agree too much.", "start_char_idx": 129473, "end_char_idx": 132477, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "70a239ac-595c-47d5-ac1e-243f74dd1d14": {"__data__": {"id_": "70a239ac-595c-47d5-ac1e-243f74dd1d14", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d969b50e-7ff4-4945-9330-49452567e7b9", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "50e40851223305357d5804fb6cf7941ec337900bec31b009f23a9e1b9b356bf8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7956c64c-8cac-4666-8651-5da36847899f", "node_type": "1", "metadata": {}, "hash": "1200a77ff218bda4b51f775a8f13dd814333b8d3ccae31ed5350c8b77cab8ddd", "class_name": "RelatedNodeInfo"}}, "text": "In the present case the complaint can hardly \nbe that the sources agree too much. While they do agree on the basic principle that when \ngoing out on an expedition Mu\u1e25ammad would appoint a deputy, once we ask who the \ndeputy was for any particular expedition, our three main sources are much more likely \nto disagree than to agree\u2014though things look better if we confine ourselves to W\u0101qid\u012b \nand Ibn Hish\u0101m.310 And as we have seen, the extent of the overlap between the sources \nincreases considerably if, rather than concern ourselves with particular expeditions, we are \ncontent to assemble a pool of people who at one time or another are said to have served as \ndeputies; can we then take that overlap as corroboration? We can, of course, argue that it \nis not clear what motive people would have had for inventing information about who acted \nas deputies. But there is a ready answer to this: given the emergence of the principle that \nevery expedition had to have its deputy, there would have been an obvious motive for the \n\nGh\u0101ba respectively). As usual, several of W\u0101qid\u012b\u2019s informants are not covered by the biographical literature \nof the traditionists, but it is worth noting that all but the first and last of these six isn\u0101ds go back two links \nbefore W\u0101qid\u012b, one of them to the Medinese \u02bfAbdall\u0101h ibn Ab\u012b Bakr ibn \u1e24azm (d. 135/752f) (W180.15; for \nthis traditionist see Mizz\u012b, Tahdh\u012bb, 14:349\u201352 no. 3190). The first and sixth isn\u0101ds go back three links. The \nfirst stems from the Medinese \u02bfAbdall\u0101h ibn Muknif al-\u1e24\u0101rith\u012b, whose floruit must have been around the \nearly second/eighth century (on him see 16:176 no. 3591). The sixth goes back to the Companion Salama ibn \nal-Akwa\u02bf (d. 74/693f) (for whom see 11:301f no. 2462). In sum, putting together the data set out in this note, \nwe find that there are attributions going back behind the generation of W\u0101qid\u012b and Ibn Hish\u0101m for eleven of \nthe twenty-seven expeditions, although only four of these attributions are supported by isn\u0101ds claiming to go \nback to Companions of Mu\u1e25ammad.\n\n307.  For the four expeditions for which we have evidence that Ibn Is\u1e25\u0101q named a deputy, see the preceding \nnote.\n\n308.  See Ab\u016b Bakr ibn Khayr al-Ishb\u012bl\u012b, Fahrasa, 230.11, 231.3, and Ibn \u1e24ajar al-\u02bfAsqal\u0101n\u012b, al-Mu\u02bfjam \nal-mufahras, 74 no. 189. For the arrival of both works in Spain, see Jarrar, Prophetenbiographie, 72, 81. \n\n309.  For M\u016bs\u0101 ibn \u02bfUqba on Ab\u016b Lub\u0101ba as deputy for Badr, see above, note 49. It is significant that the \nfocus of the report is on who was deemed present at Badr, not on who was deputy (Ab\u016b Nu\u02bfaym al-I\u1e63bah\u0101n\u012b, \nMa\u02bfrifat al-\u1e62a\u1e25\u0101ba, 403 no. 1203; the passage begins: wa-shahida Badran (read so) min al-An\u1e63\u0101r min al-Aws\u2026).\n\n310.  See the tabulations in section 2.4 above.", "start_char_idx": 132396, "end_char_idx": 135141, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7956c64c-8cac-4666-8651-5da36847899f": {"__data__": {"id_": "7956c64c-8cac-4666-8651-5da36847899f", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "70a239ac-595c-47d5-ac1e-243f74dd1d14", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "07bb8591183a0cee30516491e8ce5d6baa4c5a304bd25953ef0681fe2ff1cf68", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bd36a181-1568-4d9e-8c14-5cd469f964ef", "node_type": "1", "metadata": {}, "hash": "b4839e844174c6b761e6d64bb5124284e9c9c89896f0f5f1c5ff2993471a73d2", "class_name": "RelatedNodeInfo"}}, "text": "310.  See the tabulations in section 2.4 above.\n\n\n\n42  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nscholars of the generation of W\u0101qid\u012b and Ibn Hish\u0101m to plug any gaps. Yet why they should \nhave plugged so many gaps with people of such little consequence is harder to explain in \nthese terms. One strategy that considerations of this kind might suggest would be to see \nwhat sort of a picture emerges if we consider only our better-attested deputies\u2014let us \nsay those rated [III] in my listing above. That would limit us to a subpool of five: Ibn Umm \nMakt\u016bm, Ab\u016b Lub\u0101ba, Mu\u1e25ammad ibn Maslama, Ab\u016b Ruhm al-Ghif\u0101r\u012b, and Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da \nal-Ghif\u0101r\u012b. But the main thing that emerges from all these thoughts is indeterminacy: we \nhave no way to be sure whether, or to what extent, our lists of deputies do or do not have a \nreal historical foundation.311\n\nSimilar doubts arise about the wider biographical material, though in a more diffuse \nway. What we can say on the basis of the sketches presented above is that the picture of \nany given deputy that emerges from our sources tends to possess a certain coherence. \nBut how far that coherence is a historical or a literary phenomenon is a question we have \nagain no sure way to answer. In addition, it is perhaps worth drawing attention here to two \nfactors that could skew our sense of the prominence or otherwise of particular deputies in \nthe lifetime of the Prophet. One is the date of a man\u2019s death: to die before the conquests \nwas to miss out on a quite exceptional opportunity to amass wealth and power and thereby \ngain the attention of posterity.312 The other is whether he has descendants:313 an energetic \ndescendant can be an effective lobbyist promoting the reputation of an ancestor. Whether \nthese factors operated across the board is hard to tell, but as we have seen they both find a \nstriking illustration in the case of Mu\u1e25ammad ibn Maslama.314\n\nWe have, then, two options. We can give up on any attempt to use the material in our \nsources for the reconstruction of what actually happened, in which case this article ends \nhere. Or we can ask what historical reconstruction is possible if we make the assumption \nthat the sources do in fact convey to us a significant measure of truth. This assumption \ndoes not seem unreasonable, and the rest of the article will be based on it.315\n\n4.2 What we see\n\nNear the beginning of this article I referred to the expectation that Mu\u1e25ammad \nwould tend to appoint deputies who satisfied three criteria: they would be men he could \ntrust, they would be men with previous experience of the job, and they would men with \nsignificant social and political clout. In contrast to tribal affiliation and previous experience \n\n311.  For skeptical comments on the historicity of the information on deputies found in our sources, see \nCameron, Ab\u00fb Dharr al-Ghif\u00e2r\u00ee, 30, 31.\n\n312.  The deputies known to have lived longest are, in ascending order of their death-dates, Ab\u016b Dharr, \n\u02bfUthm\u0101n, Ab\u016b Lub\u0101ba, and Mu\u1e25ammad ibn Maslama.\n\n313.  The deputies known to have descendants are Ab\u016b Salama, \u02bfUthm\u0101n, all the An\u1e63\u0101r\u012bs bar \u02bfAbdall\u0101h ibn \n\u02bfAbdall\u0101h ibn Ubayy, and Zayd ibn \u1e24\u0101ritha. That none of the six Kin\u0101n\u012bs are recorded to have had descendants \ncould mean that they lived in less favored circumstances, or that our sources were less attentive to them.\n\n314.  For his progeny see above, note 193, and text to note 194.\n315.  To use the analogy of two of Patricia Crone\u2019s works, I take my cue from her Slaves on horses rather \n\nthan her Meccan trade and the rise of Islam.", "start_char_idx": 135094, "end_char_idx": 138662, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bd36a181-1568-4d9e-8c14-5cd469f964ef": {"__data__": {"id_": "bd36a181-1568-4d9e-8c14-5cd469f964ef", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7956c64c-8cac-4666-8651-5da36847899f", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "ec7a6239f070bd898db3006955094b9c5d7dda9ba3477ab0a8501e1471d53181", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fdfff9f0-fdaa-4c66-97db-2a0fe2efab52", "node_type": "1", "metadata": {}, "hash": "8f87ae668be4699f1e5ef33a48bb72aaa9558bf3ddeecfd31d77c55bc7991890", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  43\n\nof the job, trust and clout are not things that can be established unambiguously with a \nquick reference to the sources; instead they require research that is more laborious and \njudgments that are more subjective. But the biographical profiles of the individual deputies \nthat I provided above were intended in considerable measure to collect the relevant \ninformation insofar as it is available.\n\nTrust need not detain us long. We cannot administer polygraph tests to Mu\u1e25ammad\u2019s \ndeputies, but if we go by such indications as early conversion, piety, zeal, personal \ncloseness to Mu\u1e25ammad, financial probity, or willingness to kill a kinsman because \nMu\u1e25ammad wanted him dead, then I would be inclined to divide the eighteen deputies into \nthree categories. For twelve of them we have reason to believe that Mu\u1e25ammad could trust \nthem, and no reason to think otherwise. For two of them we have some reason to believe \nthat he could trust them, but at the same time some ground for reservation\u2014in the case of \nAb\u016b Lub\u0101ba his lapse when he went to counsel the Ban\u016b Quray\u1e93a and his connection with \nthe Masjid al-\u1e0cir\u0101r, and in the case of Sa\u02bfd ibn \u02bfUb\u0101da his excessive loyalty to his clan or \ntribe. That leaves four\u2014none of them members of the core tribes\u2014of whom the sources \nhave nothing relevant to say. My categorization of some individuals is inevitably rather \nsubjective, and things could have changed over the course of Mu\u1e25ammad\u2019s time in Medina, \nbut the overall conclusion is hard to avoid. It is also unremarkable\u2014we would not have \nexpected Mu\u1e25ammad to appoint deputies he was unable to trust.316\n\nPrevious experience in the job is easy to reckon. If we go by W\u0101qid\u012b\u2019s data as tabulated \nabove,317 he names twelve men as having served as deputies, or having been alleged to \nhave done so. Seven of them would have served once only, two of them twice, two of \nthem thrice, and one of them thirteen times. If we go by Ibn Hish\u0101m\u2019s data as tabulated, \nhe names fifteen men as having served or been alleged to serve. Nine of them would have \nserved once only, two of them twice, two of them thrice, one of them possibly four times, \nand one of them ten times. In percentage terms, the proportion of deputies who serve \nonly once is 58 percent for W\u0101qid\u012b and 60 percent for Ibn Hish\u0101m. Thus in both cases the \nmajority of those who served as deputy did so only once\u2014which is not what we would have \nexpected.\n\nWhat then can we say about clout? Here it may be worth summarizing the data in a \ntable. I use the following code:\n\nYES = definitely has clout\nyes = perhaps has clout\nno = perhaps lacks clout\nNO = definitely lacks clout\n\n316.  Perhaps we could imagine Mu\u1e25ammad on some occasion appointing \u02bfAbdall\u0101h ibn Ubayy as his \ndeputy in analogy with Lyndon Johnson\u2019s celebrated remark about J. Edgar Hoover that it was \u201cbetter to \nhave him inside the tent pissing out, than outside the tent pissing in.\u201d But our sources do not suggest that \nMu\u1e25ammad ever picked a deputy in this way, though his generous treatment of his former Meccan enemies in \nthe aftermath of the Fat\u1e25 perhaps meets the Johnson criterion (EI2, art. \u201cal-Mu\u02beallafa qul\u016bbuhum\u201d (Ed.)).\n\n317.  For W\u0101qid\u012b and Ibn Hish\u0101m\u2019s data see above, Sections 2.2 and 2.5. The outlier is in each case Ibn Umm \nMakt\u016bm.", "start_char_idx": 138666, "end_char_idx": 142011, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fdfff9f0-fdaa-4c66-97db-2a0fe2efab52": {"__data__": {"id_": "fdfff9f0-fdaa-4c66-97db-2a0fe2efab52", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bd36a181-1568-4d9e-8c14-5cd469f964ef", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "6fabe86ebc42af633feb404229d3acc4b1ff5b89667b186694d8b9d5f50ea22f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "17bd1c32-3d94-4900-ba24-e7b6eaa0ade2", "node_type": "1", "metadata": {}, "hash": "b98054af523ebc86e6340d21630827667bbd512810e359b461f8a1f7186c9e6e", "class_name": "RelatedNodeInfo"}}, "text": "44  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIn parentheses I give a brief justification; for details, see the biographical profile for the \ndeputy in question. Again my individual ratings are somewhat subjective, but the overall \nshape of the results is fairly robust.\n\nQURASH\u012aS:\nAb\u016b Salama     no (few fellow-clansmen in Medina)\nIbn Umm Makt\u016bm   NO (blind, insignificant, known after his mother, etc.)\nS\u0101\u02beib ibn \u02bfUthm\u0101n ibn Ma\u1e93\u02bf\u016bn   NO (little known, too young)\n\u02bfUthm\u0101n ibn \u02bfAff\u0101n    yes (unwarlike, but rich, future Caliph)\n\nAWS\u012aS:\nAb\u016b Lub\u0101ba     YES (perhaps a naq\u012bb, trusted by Quray\u1e93a, wealthy)\nMu\u1e25ammad ibn Maslama  yes (competent commander, owed success to Prophet?)\nSa\u02bfd ibn Mu\u02bf\u0101dh    YES (strong clan and tribal chief)\n\nKHAZRAJ\u012aS:\n\u02bfAbdall\u0101h ibn \u02bfAbdall\u0101h ibn Ubayy  yes (rather little-known, at odds with his father)\n\u02bfAbdall\u0101h ibn Raw\u0101\u1e25a    no (naq\u012bb, but rather alone)\nAb\u016b Duj\u0101na     NO (brave warrior but not a leader)\nSa\u02bfd ibn \u02bfUb\u0101da    YES (powerful clan and tribal chief)\n\nKIN\u0100N\u012aS:\nAb\u016b Dharr al-Ghif\u0101r\u012b    NO (little clout in Medina, imprudent, inflexible, loner)\nAb\u016b Ruhm al-Ghif\u0101r\u012b   no (clout with his tribe but not much in Medina)\nSib\u0101\u02bf ibn \u02bfUrfu\u1e6da al-Ghif\u0101r\u012b   NO (little clout in Medina, virtually unknown)\nGh\u0101lib ibn \u02bfAbdall\u0101h al-Layth\u012b   no (fine commander but little clout in Medina)\nNumayla ibn \u02bfAbdall\u0101h al-Layth\u012b  NO (no clout in Medina, virtually unknown)\n\u02bfUwayf ibn al-A\u1e0dba\u1e6d al-Du\u02beal\u012b   NO (no clout in Medina, virtually unknown)\n\nKALB\u012a:\nZayd ibn \u1e24\u0101ritha    NO (servile background, no constituency, resented)\n\nTOTALS:\nYES:   3\nyes:    3\nno:     4\nNO:    8\n\nSeveral points stand out here.\nFirst, there is a set of three An\u1e63\u0101r\u012b deputies who meet the clout criterion with flying \n\ncolors, and are the only ones to do so. The two Sa\u02bfds are perfect, both of them clan chiefs \nwho could readily mobilize their constituencies in the face of an emergency. At the same \ntime Ab\u016b Lub\u0101ba clearly satisfies the criterion. Moreover, the fact that these three were \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  45\n\nAn\u1e63\u0101r\u012bs made them particularly apt appointments. For one thing, being Medinese, they \nwere better placed than the Muh\u0101jir\u016bn to respond to local challenges; for another, when \nMu\u1e25ammad went out on campaign he was likely to take with him a higher proportion \nof the Muh\u0101jir\u016bn than of the An\u1e63\u0101r. This is no doubt relevant to the fact that seven of \nthe deputies are An\u1e63\u0101r\u012bs but only four of them Qurash\u012bs. But not quite half of the An\u1e63\u0101r\u012b \ndeputies fully meet the criterion. Mu\u1e25ammad ibn Maslama, \u02bfAbdall\u0101h ibn \u02bfAbdall\u0101h ibn \nUbayy, and \u02bfAbdall\u0101h ibn Raw\u0101\u1e25a are less convincing, and Ab\u016b Duj\u0101na\u2014a fine warrior but \nnot a leader\u2014is not convincing at all.", "start_char_idx": 142015, "end_char_idx": 144721, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "17bd1c32-3d94-4900-ba24-e7b6eaa0ade2": {"__data__": {"id_": "17bd1c32-3d94-4900-ba24-e7b6eaa0ade2", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fdfff9f0-fdaa-4c66-97db-2a0fe2efab52", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fd34e92e9c4a3d75fcc40df9cdf391119017556cc4c31fef653c6bda378cfdf7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0b1dc2a9-67da-4954-8b24-084763655619", "node_type": "1", "metadata": {}, "hash": "3e2615dc140daecd0b34b2d3b6b4942c19738702c000b302fcd310089f03179e", "class_name": "RelatedNodeInfo"}}, "text": "Second, of the four Qurash\u012bs, the only one close to meeting the criterion is \u02bfUthm\u0101n. \nAb\u016b Salama lacked fellow-clansmen and S\u0101\u02beib ibn \u02bfUthm\u0101n ibn Ma\u1e93\u02bf\u016bn was a little-known \nfigure and too young. But the most egregious case is of course Ibn Umm Makt\u016bm. In \npolitical terms he was a nobody, albeit one remarkably well-known to posterity thanks \nto the attention paid to him on two occasions by God. He was called after his mother \nrather than his father, he was poor, he was easily brushed off, and above all he was blind. \nWhy then would Mu\u1e25ammad appoint a blind man to watch his back when he went out \non campaign? And yet the consensus is that Ibn Umm Makt\u016bm was deputy for something \nlike a dozen campaigns, far more than anyone else; and even if he only served twice, as a \ndeviant tradition has it, that would still stand in need of explanation.\n\nThird, we have a set of six Kin\u0101n\u012bs\u2014three Ghif\u0101r\u012bs, two Layth\u012bs, and one Du\u02beal\u012b. Simply \nby virtue of their tribal affiliations they would have lacked significant constituencies in \nMedina. Moveover several of them are little known figures\u2014notably Sib\u0101\u02bf, Numayla, and \n\u02bfUwayf\u2014and that fact alone makes it unlikely that they were people of consequence at the \ntime. \n\nSo we have a puzzle. Our sources are telling us that Mu\u1e25ammad was more likely than \nnot to appoint as his deputy someone who lacked both experience of the job and the \npolitical and social clout needed to respond to an emergency in his absence.318 If that really \nis what Mu\u1e25ammad did, why would he do it? The rest of this discussion will be about ways \nin which we might solve this puzzle.\n\n4.3 How do we explain it?\n\nWhat is the role of the deputy?\n\nA first question here would be whether we\u2014or rather I\u2014might have misunderstood the \nrole of the deputy in the opening section of this paper. What do the sources actually tell us \n\n318.  This feature of the deputies was already noted by Caetani, who with some exaggeration stated that \nMu\u1e25ammad always appointed \u201cpersone di nessuna importanza ed influenza sociale\u201d (Annali, 2:1:522; he later \nspeaks more accurately of the obscurity of the names of the greater part (\u201cdella maggior parte\u201d) of these \npersons, 524). For Caetani at this point in his work their obscurity was not a puzzle: these men were merely \nleaders of the communal prayer (522, 524). Yet earlier in the work he had clearly tended to think of them as \nexercising an administrative role: the terms he uses most often for the deputies he names in his accounts \nof the individual expeditions are \u201cluogotenente\u201d and \u201crappresentante\u201d, and in the context of the Tab\u016bk \nexpedition he speaks of \u201cil governo\u201d, as well as leading the prayer, being left to the deputy (see, for example, \n1:461, 533, 585, 707, and, for Tab\u016bk, 2:1:245f). In these pages he only occasionally mentions the task of leading \nthe prayer in addition to this role (2:1:118, 245f) or on its own (1:481, 568, 691).\n\n\n\n46  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nthat a deputy does? Here information is scarce because their attention is nearly always on \nMu\u1e25ammad and his expedition; they rarely tell us anything about what is happening back \nhome in Medina while he is absent. But we may hope to glean things here and there.\n\nWe can at least start on solid ground.", "start_char_idx": 144723, "end_char_idx": 147993, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0b1dc2a9-67da-4954-8b24-084763655619": {"__data__": {"id_": "0b1dc2a9-67da-4954-8b24-084763655619", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "17bd1c32-3d94-4900-ba24-e7b6eaa0ade2", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "bc9b93b00011ba1563044c8450d4a031b78a869e055300b775debfbfffd00133", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d3583ae0-c6b9-45f8-a120-f556fbe9b791", "node_type": "1", "metadata": {}, "hash": "fcae3916089ec756ea6f7b1f33083cc7915c5d944f4fa23a90ca89e7213e077b", "class_name": "RelatedNodeInfo"}}, "text": "We can at least start on solid ground. The role of the deputy that we hear most of is \ntaking the place of Mu\u1e25ammad in leading the communal prayer in the Prophet\u2019s mosque \nin Medina.319 Thus when Ab\u016b Hurayra came to Medina with a group of fellow-tribesmen, \nMu\u1e25ammad was away on the expedition to Khaybar; they accordingly prayed the morning \nprayer behind Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da, who was deputy on this occasion.320 Likewise at one point \nin his account of the Battle of U\u1e25ud, W\u0101qid\u012b remarks of Ibn Umm Makt\u016bm that Mu\u1e25ammad \nhad left him behind in Medina to conduct the prayer (khallafahu bi\u02bel-Mad\u012bna yu\u1e63all\u012b bi\u02bel-\nn\u0101s).321 Ibn Sa\u02bfd tells us that Mu\u1e25ammad appointed him to act as deputy over Medina, \nconducting the prayer, for most of his expeditions, and quotes a series of traditions to back \nthis up.322 The close link between serving as deputy and conducting the prayer is apparent \nin Sha\u02bfb\u012b\u2019s response to the question whether a blind man may lead the prayer (a-ya\u02beummu \n\u02bel-a\u02bfm\u0101 \u02bel-qawm?); he replies only that the Prophet appointed Ibn Umm Makt\u016bm as deputy \n(istakhlafa).323 Another tradition tells us that while serving as deputy for one expedition \n(no. 8), Ibn Umm Makt\u016bm would conduct the Friday prayer (k\u0101na yujammi\u02bfu bihim), and \nwould deliver the sermon (yakh\u1e6dubu).324 This is just the kind of thing Ibn Umm Makt\u016bm \n\n319.  The view that this was the only role of the deputy was, as we have seen, adopted by Caetani, for \nwhom at this point \u201cMaometto non ebbe mai luogotenenti o ministri\u201d, Annali, 2:1:524 (contrast his use of the \nterm \u201cluogotenente\u201d with reference to a deputy eleven times earlier in the work). His position is adopted by \nCameron (Ab\u00fb Dharr al-Ghif\u00e2r\u00ee, 28\u201331).\n\n320.  W 636.15; similarly Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:2:54.18. This tradition is widely known; see, for \nexample, Ibn \u1e24anbal, Musnad, 2:345.29; Bukh\u0101r\u012b, al-Ta\u02ber\u012bkh al-awsa\u1e6d, 1:91 no. 53; Bukh\u0101r\u012b, al-Ta\u02ber\u012bkh al-\u1e63agh\u012br, \n1:18.2; Ab\u016b Nu\u02bfaym al-I\u1e63bah\u0101n\u012b, Ma\u02bfrifat al-\u1e62a\u1e25\u0101ba, 1451f no. 3679; Bayhaq\u012b, Dal\u0101\u02beil al-nubuwwa, 4:198.7; \nand for further references, see Ibn \u1e24anbal, Musnad, ed. Arna\u02be\u016b\u1e6d, 14:226f no. 8552, n. 2. The common link for \nmost of these traditions is a little-known Medinese Ghif\u0101r\u012b, Khuthaym ibn \u02bfIr\u0101k ibn M\u0101lik (for whom see \nMizz\u012b, Tahdh\u012bb, 8:228\u201330 no. 1679); he transmits the tradition from his father \u02bfIr\u0101k ibn M\u0101lik, a better-known \nMedinese pietist who died sometime in the years 101\u20135/720\u20134, and again was of course a Ghif\u0101r\u012b (for him see \nMizz\u012b, Tahdh\u012bb, 19:545\u20139 no. 3893). In some versions Ab\u016b Hurayra himself tells the story, in others it is told \nabout him.", "start_char_idx": 147955, "end_char_idx": 150535, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d3583ae0-c6b9-45f8-a120-f556fbe9b791": {"__data__": {"id_": "d3583ae0-c6b9-45f8-a120-f556fbe9b791", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0b1dc2a9-67da-4954-8b24-084763655619", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "2ca9fc71479540e8653c6eceda522f0df21b16c77f88b9cb71b120f5eca3383a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "564b33f4-ed57-4855-80f5-45c5d0ef1524", "node_type": "1", "metadata": {}, "hash": "cbe695df773e67fdc9c654bf8d76e5948788cb54be9f8758766a769e873c64c0", "class_name": "RelatedNodeInfo"}}, "text": "One version inserts \u201ca group of Ghif\u0101r\u012bs\u201d (nafar min Ban\u012b Ghif\u0101r) between Ab\u016b Hurayra and \u02bfIr\u0101k \n(see Bayhaq\u012b, Dal\u0101\u02beil al-nubuwwa, 4:198.7, and cf. Bukh\u0101r\u012b, al-Ta\u02ber\u012bkh al-awsa\u1e6d, 1:91.11, and Ibn Sa\u02bfd, \u1e6cabaq\u0101t, \ned. Sachau, 4:2:54.18). In other words, the message of this isn\u0101d is that the tradition is a reminiscence about \nSib\u0101\u02bf treasured by his Ghif\u0101r\u012b fellow-tribesmen, and that for them the role of Ab\u016b Hurayra is incidental.\n\n321.  W 277.13; similarly Ibn Hish\u0101m (SS 3-4:64.1 = SG 752 no. 583).\n322.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:150.26. In the traditions phrases like yu\u1e63all\u012b bi\u02bel-n\u0101s alternate with \n\nya\u02beummu \u02bel-n\u0101s (151.4, 151.7, 151.9, 151.15).\n323.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:153.22. Conversely, one of the arguments in favour of the legitimacy \n\nof Ab\u016b Bakr\u2019s Caliphate was that he led the prayer during Mu\u1e25ammad\u2019s final illness.\n324.  W 183.18; Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:153.25. He would stand beside the minbar, not on it.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  47\n\nwas good at: he also taught people the Koran,325 and was one of Mu\u1e25ammad\u2019s muezzins.326\nBut what if there was trouble? To my knowledge there is only one clear occasion when \n\nwe get to see a deputy under severe stress. This, unsurprisingly, came at the time of the \ndefeat of Mu\u1e25ammad at U\u1e25ud, when the remnants of his forces fled back to Medina with \nthe false rumour that Mu\u1e25ammad himself had been killed. Ibn Umm Makt\u016bm, who was \nthe deputy, expressed his vexation to those who had fled (ja\u02bfala yu\u02beaffifu bihim), then \nwalked out on the road to U\u1e25ud till he encountered the returning forces and learnt from \nthem that Mu\u1e25ammad was alive.327 Here we get a strong sense of his personal concern, \nbut not that he was asserting command and control in what could have been a disastrous \nsituation. At the time of the expedition against the Ban\u016b Li\u1e25y\u0101n (no.", "start_char_idx": 150536, "end_char_idx": 152421, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "564b33f4-ed57-4855-80f5-45c5d0ef1524": {"__data__": {"id_": "564b33f4-ed57-4855-80f5-45c5d0ef1524", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d3583ae0-c6b9-45f8-a120-f556fbe9b791", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "3ddf9a09303df3594f59f99cf226e5a9e0d21d335cc4ef4e43bbb56f7868d001", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7f291f0f-f80a-42c4-9bf5-daeedca7a1dc", "node_type": "1", "metadata": {}, "hash": "00873f030d49b779055f5b28a948437fe53970e0f38dc9cb1e19d9a06f2a3823", "class_name": "RelatedNodeInfo"}}, "text": "20) we are told that \nthe An\u1e63\u0101r were concerned that an enemy might attack Medina in their absence (inna \n\u02bel-Mad\u012bna kh\u0101liya minn\u0101 wa-qad ba\u02bfudn\u0101 \u02bfanh\u0101, wa-l\u0101 na\u02bemanu \u02bfaduwwan yukh\u0101lifun\u0101 \nilayh\u0101); in response Mu\u1e25ammad assured them that angels were guarding every gap in its \nperimeter, but made no mention of any role of the deputy (who was Ibn Umm Makt\u016bm).328 \nWhat we do encounter on one occasion is a deputy who takes care of a tribal delegation \nthat had come to Medina at the time when Mu\u1e25ammad was away leading the expedition \nto Khaybar: after the morning prayer Ab\u016b Hurayra and his fellow-tribesmen approached \nthe deputy, Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da, and he supplied them with some provisions (fa-zawwadan\u0101 \nshay\u02bean) for their journey to see Mu\u1e25ammad at Khaybar\u2014or in a variant text, \u201che equipped \nus\u201d (jahhazan\u0101).329 This indicates that Sib\u0101\u02bf was in charge, and suggests that Mu\u1e25ammad \nhad placed some public resources at his disposal. But there is no trace in our sources of the \npairing of leading the prayer with military command so characteristic of later provincial \ngovernment.\n\nSo did Mu\u1e25ammad just not concern himself with the possibility that things might \ngo wrong in Medina? Did he really leave things to the angels? Or did he make other \narrangements, perhaps ones that our sources do not usually report? There are some faint \nindications that he might have done something of this kind, at least on occasion.\n\nOne such occasion is the Battle of Badr. W\u0101qid\u012b tells us in four places that Mu\u1e25ammad \n\n325.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:151.25. We are told that when he arrived in Medina he settled in \nthe D\u0101r al-Qurr\u0101\u02be, identified with the D\u0101r Makhrama ibn Nawfal (Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:150.25). \nPresumably we should think of the D\u0101r al-Qurr\u0101\u02be as located in the court later acquired by Makhrama ibn \nNawfal (d. 54/673f); he converted only at the time of the Fat\u1e25 (Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 1380.14 no. 2349), \nand so could not have been in possession of his court in Medina at the time of Ibn Umm Makt\u016bm\u2019s arrival. \nSamh\u016bd\u012b, by contrast, identifies the D\u0101r al-Qurr\u0101\u02be as belonging to \u02bfAbdall\u0101h ibn Mas\u02bf\u016bd (see Lecker, \u201cWa-bi-\nR\u0101dh\u0101n m\u0101 bi-R\u0101dh\u0101n\u201d, 59, and Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:267.14, 295.8, 3:58.1).\n\n326.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:152.3, and several further traditions on this page. There is no \nsuggestion in the sources that his religious competence gave him a wider authority.\n\n327.  W 277.12. Compare also the case of Badr (below, text to note 335).\n328.  Ibn \u1e24azm, Jaw\u0101mi\u02bf, 201.7; Ibn \u02bfAbd al-Barr, Durar, 197.12. Neither W\u0101qid\u012b nor Ibn Hish\u0101m has this \n\nanecdote.\n329.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:2:54.18 (in the biography of Ab\u016b Hurayra).", "start_char_idx": 152422, "end_char_idx": 155119, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7f291f0f-f80a-42c4-9bf5-daeedca7a1dc": {"__data__": {"id_": "7f291f0f-f80a-42c4-9bf5-daeedca7a1dc", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "564b33f4-ed57-4855-80f5-45c5d0ef1524", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "33723a845c7de01f89214f664ad3143fb734989165468230878c1ca16d6c065c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2d713c18-5043-467b-be34-fa3b17d9c039", "node_type": "1", "metadata": {}, "hash": "eb1231e9f68a9f91b326066c367e19ea36109ea9b6ae2fe51c86934243c26be6", "class_name": "RelatedNodeInfo"}}, "text": "The parallel passage in \n\nW\u0101qid\u012b\u2019s work omits the reference to provisions (W 637.1), but it is found in, for example, Ibn \u1e24anbal, Musnad, \n2:346.1, and Bayhaq\u012b, Dal\u0101\u02beil al-nubuwwa, 4:199.1. For the variant with jahhazan\u0101 see Ab\u016b Nu\u02bfaym al-I\u1e63bah\u0101n\u012b, \nMa\u02bfrifat al-\u1e62a\u1e25\u0101ba, 1452.4; the term jah\u0101z could refer to military equipment (cf. below, text to note 358).\n\n\n\n48  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nappointed Ab\u016b Lub\u0101ba as deputy over Medina at this time;330 there is nothing unusual \nhere except that in one place he adds that Mu\u1e25ammad sent him back from Raw\u1e25\u0101\u02be (four \ndays journey from Medina on the way to Badr), appointing him (ista\u02bfmalahu) deputy over \nMedina.331 Presumably he had had second thoughts about the home front. We likewise \nfind in Ibn Hish\u0101m\u2019s work a passage in which, according to Ibn Is\u1e25\u0101q, it is alleged that Ab\u016b \nLub\u0101ba went out with Mu\u1e25ammad, who then sent him back, appointing (ammara) him \nover Medina.332 All this would imply that Mu\u1e25ammad had not appointed a deputy as he \nwas leaving Medina\u2014unless indeed he successively appointed two deputies. That he did \njust that is stated by Ibn Hish\u0101m, who tells us that he first appointed (ista\u02bfmala) Ibn Umm \nMakt\u016bm to conduct the prayer (\u02bfal\u0101 \u02bel-\u1e63al\u0101t bi\u02bel-n\u0101s), and then sent back Ab\u016b Lub\u0101ba from \nRaw\u1e25\u0101\u02be, appointing him over Medina (ista\u02bfmalahu \u02bfal\u0101 \u02bel-Mad\u012bna).333 Are we then to think \nof Ab\u016b Lub\u0101ba as replacing Ibn Umm Makt\u016bm in the role of deputy, or as playing a distinct \nrole alongside him? The only thing that is suggestive in these passages is the terminology. \nThe term ista\u02bfmala, which W\u0101qid\u012b does not normally use, might perhaps suggest something \ncloser to the appointment of a governor, just as the exceptional use of the term ammara \nby Ibn Is\u1e25\u0101q might point to something like the appointment of a commander (am\u012br).334 \nDo these word choices then hint at a differentiation of Ab\u016b Lub\u0101ba\u2019s role from Ibn Umm \nMakt\u016bm\u2019s? On the other hand, at the point at which we see him in action, Ab\u016b Lub\u0101ba \ndoes not behave as if he had authority of such a kind. When the false rumour spread that \nMu\u1e25ammad had been defeated at Badr, one of the Hypocrites exulted in telling Ab\u016b Lub\u0101ba \nabout this Muslim defeat; Ab\u016b Lub\u0101ba told him firmly that God would show his words to \nbe false (yukadhdhibu \u02bell\u0101h qawlaka),335 but we do not exactly see him taking charge of \na volatile situation. Moreover, it seems that while he was at Raw\u1e25\u0101\u02be on the way to Badr, \nMu\u1e25ammad had heard of some untoward development among one of the Aws\u012b clans, the \nBan\u016b \u02bfAmr ibn Awf; but instead of leaving it to Ab\u016b Lub\u0101ba to take care of the matter as \ndeputy, he sent back someone else to deal with it.336\n\nThe next occasion on which we hear anything of this kind is \u1e24udaybiya. Here all three \nof our main authors name a single deputy, though in each case a different one. Bal\u0101dhur\u012b, \nhowever, starts by naming Ibn Umm Makt\u016bm, adds that it is said that it was Ab\u016b Ruhm, \n\n330.  W 8.1, 101.9 (khallafahu), 159.11 (ista\u02bfmalahu), 180.16 (istakhlafahu).\n331.", "start_char_idx": 155120, "end_char_idx": 158133, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2d713c18-5043-467b-be34-fa3b17d9c039": {"__data__": {"id_": "2d713c18-5043-467b-be34-fa3b17d9c039", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7f291f0f-f80a-42c4-9bf5-daeedca7a1dc", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "832b04aa44fedb4db75fc0ecde345222b3f0d0e8d2630d6a3b5e574475460b65", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "63cb373e-4c3c-4386-a76b-ddfc6fe6b8f1", "node_type": "1", "metadata": {}, "hash": "8079b6f3b3e91a1df8890b3e091cffc481e685450849b88ccf5a05c027f61ead", "class_name": "RelatedNodeInfo"}}, "text": "331.  W 159.12; similarly Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:29.13 (ista\u02bfmalahu). For the distance from \n\nMedina to Raw\u1e25\u0101\u02be, see 2:1:7.24.\n332.  SS 1-2:688.16 = SG 331.\n333.  SS 1-2:612.13 = SG 738 no. 354; similarly Khal\u012bfa, Ta\u02ber\u012bkh, 61.11. Maqr\u012bz\u012b tells us that Mu\u1e25ammad \n\nappointed Ibn Umm Makt\u016bm \u02bfal\u0101 \u02bel-Mad\u012bna wa-\u02bfal\u0101 \u02bel-\u1e63al\u0101t (Imt\u0101\u02bf al-asm\u0101\u02bf, 1:83.2), implying that when he \nsubsequently appointed Ab\u016b Lub\u0101ba (112.9), the latter can only have been a replacement.\n\n334.  Compare the statement of Ibn Sayyid al-N\u0101s that Mu\u1e25ammad sent Ab\u016b Lub\u0101ba back to Medina as \ngovernor (w\u0101liyan, \u02bfUy\u016bn al-athar, 1:297.2).\n\n335.  W 115.12.\n336.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 2:1:6.25. Here Ibn Sa\u02bfd says that Mu\u1e25ammad sent back \u1e24\u0101rith ibn \u1e24\u0101\u1e6dib \n\nal-\u02bfAmr\u012b to the Ban\u016b \u02bfAmr ibn Awf \u201cbecause of something he heard about them\u201d (li-shay\u02be balaghahu \u02bfanhum). \nBoth Ab\u016b Lub\u0101ba and \u1e24\u0101rith belonged to the clan in question. For a discussion of this and related reports, see \nLecker, Muslims, Jews and pagans, 138\u201340.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  49\n\nand ends by mentioning a third view: \u201cSome say that he appointed both of them deputies \n(istakhlafahum\u0101 jam\u012b\u02bfan), and that Ibn Umm Makt\u016bm was in charge of prayer (\u02bfal\u0101 \n\u02bel-\u1e63al\u0101t).\u201d337 That would imply that Ab\u016b Ruhm\u2019s job description was something else.\n\nWe come now to the Fat\u1e25 and the ensuing events. Again, the point of interest is \nsomething Bal\u0101dhur\u012b tells us. He has already dealt with the Fat\u1e25 itself, stating that the \ndeputy was Ibn Umm Makt\u016bm, or it is said Ab\u016b Ruhm.338 He then goes on to the Battle of \n\u1e24unayn, and tells us that Mu\u1e25ammad now confirmed Ibn Umm Makt\u016bm and Ab\u016b Ruhm \nover Medina.339 Then he turns to the expedition to \u1e6c\u0101\u02beif, and informs us that the deputy \nwas Ibn Umm Makt\u016bm or Ab\u016b Ruhm.340 The \u201cand\u201d in the second of the three passages, \ntaken on its own, would support the idea of a dual appointment; but of course we cannot \nput any weight on the text at this point\u2014from \u201cor\u201d to \u201cand\u201d (aw to wa-) is an easy \ncorruption.\n\nThere is perhaps one more thing that should be added here. At the time of the \nexpedition to Gh\u0101ba, W\u0101qid\u012b quotes his sources as saying (q\u0101l\u016b) that Mu\u1e25ammad made \nIbn Umm Makt\u016bm deputy over Medina, and in the same breath adds that Sa\u02bfd ibn \u02bfUb\u0101da \nstayed behind (aq\u0101ma) to guard Medina with three hundred men of his people for five \nnights, until Mu\u1e25ammad returned.341 But the language used here is not that employed to \nrefer to the appointment of deputies.\n\nIn contrast to all this tantalizing ambiguity, there is one scholar who seeks to reconcile \nthe sources by pursuing the idea of dual deputyships in a forthright manner.", "start_char_idx": 158129, "end_char_idx": 160778, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "63cb373e-4c3c-4386-a76b-ddfc6fe6b8f1": {"__data__": {"id_": "63cb373e-4c3c-4386-a76b-ddfc6fe6b8f1", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2d713c18-5043-467b-be34-fa3b17d9c039", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "6f118f019351d3c62e24838cf833c577d5991bca254270137d01b605cf09e62d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "02cf6431-ef35-4266-8d6f-a0ae05d53e3f", "node_type": "1", "metadata": {}, "hash": "46b0da1889ef03f903a45a9a7e3804ede6e9cea9d49dc71e61b2284c495134a7", "class_name": "RelatedNodeInfo"}}, "text": "This is the \nCairene author of the biography of Mu\u1e25ammad commonly known as al-S\u012bra al-\u1e24alabiyya, \n\u02bfAl\u012b ibn Ibr\u0101h\u012bm al-\u1e24alab\u012b (d. 1044/1635). Speaking of the Battle of Badr, he tells us that \nMu\u1e25ammad designated Ab\u016b Lub\u0101ba as governor of Medina (w\u0101liyan \u02bfal\u0101 \u02bel-Mad\u012bna), \nand that he appointed Ibn Umm Makt\u016bm over prayer in Medina (\u02bfal\u0101 \u02bel-\u1e63al\u0101t bi\u02bel-n\u0101s f\u012b \n\u02bel-Mad\u012bna).342 Speaking of the expedition to Kudr (no. 8), he notes that Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da \nand Ibn Umm Makt\u016bm are mentioned as alternative deputies on this occasion.343 He then \ngoes on to argue that there need be no contradiction here, since the pair could have \nserved concurrently in different capacities. Thus he reads a tradition in the collection \nof Ab\u016b D\u0101w\u016bd (d. 275/889) to mean that the appointment of Ibn Umm Makt\u016bm was only \nover prayer in Medina, to the exclusion of the administration of justice (al-qa\u1e0d\u0101y\u0101 wa\u02bel-\na\u1e25k\u0101m), since a blind man cannot function as judge; so Mu\u1e25ammad could have delegated \n\n337.  Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 350.21.\n338.  Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 364.13.\n339.  Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 365.4.\n340.  Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 366.23.\n341.  W 546.20. In the parallel passage in Ibn Sa\u02bfd we find khallafa in place of aq\u0101ma, with Mu\u1e25ammad as \n\nthe subject of the verb (\u1e6cabaq\u0101t, ed. Sachau, 2:1:58.10). We hear of such forces of guards in other contexts in \nthe life of Mu\u1e25ammad (see, for example, Bal\u0101dhur\u012b, Ans\u0101b, ed. \u1e24am\u012bd All\u0101h, 314.10); what is exceptional is the \npairing of the commander of the guards with the deputy that we find in this instance.\n\n342.  \u1e24alab\u012b, Ins\u0101n al-\u02bfuy\u016bn, 2:381.3, 381.6.\n343.  \u1e24alab\u012b, Ins\u0101n al-\u02bfuy\u016bn, 2:470.18.\n\n\n\n50  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\njudicial authority to Sib\u0101\u02bf.344 Finally, speaking of the expedition to \u1e24udaybiya, he echoes \nthe third view noted by Bal\u0101dhur\u012b, that Mu\u1e25ammad appointed both Ibn Umm Makt\u016bm and \nAb\u016b Ruhm, with Ibn Umm Makt\u016bm over prayer; he then goes on to specify, as Bal\u0101dhur\u012b \ndid not, that Ab\u016b Ruhm\u2019s role on this view would be as guardian of the security of Medina \n(\u1e25\u0101fi\u1e93an lil-Mad\u012bna).345 He does not say that this is how it was, but he clearly likes the idea. \nI present these remarks of \u1e24alab\u012b\u2019s because they are conceptually interesting, not because \nthey are historically compelling. The only piece of evidence he cites is, as we have seen, \na tradition from the collection of Ab\u016b D\u0101w\u016bd.", "start_char_idx": 160779, "end_char_idx": 163185, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "02cf6431-ef35-4266-8d6f-a0ae05d53e3f": {"__data__": {"id_": "02cf6431-ef35-4266-8d6f-a0ae05d53e3f", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "63cb373e-4c3c-4386-a76b-ddfc6fe6b8f1", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "c9a52aafdccea222a518738c099c53d8cf77a4a2f03b56d43ebee81aeff892a8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2eb06514-b1ca-49df-98d7-f8409acd633c", "node_type": "1", "metadata": {}, "hash": "fb5539386a28236a41830f1288c2a0783592db8414f85a1f619a525c3f6e4811", "class_name": "RelatedNodeInfo"}}, "text": "It is the sole tradition in the chapter on the \nblind man as a prayer-leader (b\u0101b im\u0101mat al-a\u02bfm\u0101).346 This Ba\u1e63ran tradition states that \nMu\u1e25ammad made Ibn Umm Makt\u016bm his deputy (istakhlafa), leading the prayer despite \nbeing blind (ya\u02beummu \u02bel-n\u0101s wa-huwa a\u02bfm\u0101). It is hard to read this tradition as saying \nanything one way or another about what further roles Ibn Umm Makt\u016bm might or might \nnot have assumed when serving as deputy.\n\nIn short, evidence for dual deputyships exists, but it is rather shadowy. If we took \nit seriously, it might help to explain why the sources so often disagree about who was \ndeputy\u2014they could be picking different members of the pair. But it would be putting a lot \nof strain on the evidence we have to imagine that Mu\u1e25ammad made such an arrangement \neach time he left on an expedition. The fact is that we are usually very much in the dark \nabout any arrangements Mu\u1e25ammad may have made for Medina in his absence other than \nthe appointment of a single deputy.\n\nAre deputies the B team?\n\nA very different point about deputies is that whoever Mu\u1e25ammad appointed would \nnot be with him on the expedition. In other words, leaving someone behind as deputy \ncomes with an opportunity cost, and the greater the deputy\u2019s political and military skills, \nthe greater the opportunity cost. As Ibn Taymiyya (d. 728/1328) explains, when rulers go \nout on campaign they take with them those from whose presence they stand to benefit \nmost\u2014those whose counsel, good judgment, eloquence, and martial force they depend on; \nin the absence of serious problems (siy\u0101sa kath\u012bra) in the capital, the person who stays \nbehind does not need all this.347 From such a point of view it could be argued that there \nwas a reason to appoint inferior men as deputies. Nothing was lost by not having Ibn Umm \nMakt\u016bm on the battlefield, despite his brave assertion that blindness was a virtue in a \nstandard-bearer; and this fact might help to explain why we find him serving as deputy \n\n344.  He later refers back to this solution, see \u1e24alab\u012b, Ins\u0101n al-\u02bfuy\u016bn, 2:480.15. So far as I know he is the only \nauthor to consider judicial authority in connection with the role of the deputy.\n\n345.  \u1e24alab\u012b, Ins\u0101n al-\u02bfuy\u016bn, 2:689.7.\n346.  Ab\u016b D\u0101w\u016bd, Sunan, 1:162 no. 595 (\u1e63al\u0101t 64).\n347.  Ibn Taymiyya, Minh\u0101j al-sunna, 4:88.13. Note, however, that in this passage he has in mind the Tab\u016bk \n\nexpedition, which he sees as exceptional in the absence of any threat to Medina at the time (89.3). Contrast \nthe insistence of a well-known Im\u0101m\u012b scholar, the Shaykh al-Muf\u012bd (d. 413/1022), in his discussion of the same \nexpedition that Mu\u1e25ammad knew that only \u02bfAl\u012b was competent to take his place in deterring the enemy, \nsafeguarding Medina, and protecting its inhabitants (irh\u0101b al-\u02bfaduww wa-\u1e25ir\u0101sat d\u0101r al-hijra wa-\u1e25iy\u0101\u1e6dat man \nf\u012bh\u0101, Irsh\u0101d, 155.12 = trans. Howard, 107).", "start_char_idx": 163186, "end_char_idx": 166048, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2eb06514-b1ca-49df-98d7-f8409acd633c": {"__data__": {"id_": "2eb06514-b1ca-49df-98d7-f8409acd633c", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "02cf6431-ef35-4266-8d6f-a0ae05d53e3f", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "43cc31f13177fac4649efde55b4d9a17ee1d1e72b0d23b0194748014d10c4c4f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2c6239c7-31c8-46dd-9871-f0c413b4858f", "node_type": "1", "metadata": {}, "hash": "b4eed3f2ed6bf6453fb303e110b3350c5dac2c153e1ec105337e16848dd1da6f", "class_name": "RelatedNodeInfo"}}, "text": "Howard, 107).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  51\n\nfor nearly half of Mu\u1e25ammad\u2019s expeditions. The same was no doubt true of the unwarlike \n\u02bfUthm\u0101n. But a number of considerations should discourage us from pushing this line of \nthought very far.\n\nFirst, some of those chosen by Mu\u1e25ammad to be deputies were very effective on the \nbattlefield, for example Ab\u016b Duj\u0101na as a common soldier and Gh\u0101lib ibn \u02bfAbdall\u0101h as a \ncommander. And yet neither of them had the clout to be an effective deputy\u2014Ab\u016b Duj\u0101na \nbecause he was not a leader, and Gh\u0101lib because he had no constituency worth speaking of \nin Medina.\n\nSecond, we could expect that the strength of this motive would vary with certain \nfeatures of the expeditions or their contexts. For example, one might speculate that \nMu\u1e25ammad needed more formidable deputies when he was first establishing his power \nin Medina than he did towards the end of his time there. And one might argue that it was \nindeed so from the fact that the two Sa\u02bfds are mentioned as serving only for the first and \nsecond expeditions. But other plausible hypotheses of this kind fare less well. One would \nbe that Mu\u1e25ammad\u2019s need for deputies with clout would correlate with the distance the \nexpedition was taking him from Medina. But here no clear pattern emerges: if we take the \nseven expeditions that went more than a hundred miles or so from Medina,348 we find that \nthe great majority of the deputies named by our three authors are low in clout. Yet another \nexpected correlation might be with the size of the expeditions\u2014the larger the expedition, \nthe fewer reliable supporters of Mu\u1e25ammad would remain in Medina, and the more he \nwould need a deputy with clout. But the fact that the two alternative deputies for the \nFat\u1e25\u2014an occasion for which Mu\u1e25ammad assembled the largest force he had yet brought \ntogether\u2014were Ibn Umm Makt\u016bm and Ab\u016b Ruhm al-Ghif\u0101r\u012b is not encouraging: the first \nlacked clout altogether, and the second lacked it in Medina.\n\nFinally, if military optimization was a serious concern for Mu\u1e25ammad, we would expect \nthis to be manifested in his choice of commanders for the expeditions he sent out when he \nhimself stayed at home; and as we will see below, it was not.349\n\nSo what was Mu\u1e25ammad thinking?\n\nFrom the discussion so far it is hard to avoid the conclusion that for the most part \nMu\u1e25ammad preferred not to appoint deputies with the experience and clout needed to \ntake care of Medina in his absence. This is the obvious way to understand many of his \nchoices, notably his repeated use of Ibn Umm Makt\u016bm and of members of minor tribes \nfrom outside Mecca and Medina. The apparent job-description of the deputies would seem \nto reinforce this: the strong emphasis on leading the communal prayer, and the fact that \neven when a different role is indicated we are almost never told just what it is. So also \nwould the finding that according to our sources over half the deputies serve only once, \nand that apart from Ibn Umm Makt\u016bm none serve more than four times at the most.350 \n\n348.  Nos. 16, 17, 22, 24, 25, 26, 27. Another way to approach this point would be to look for a correlation \nbetween the clout of deputies and the duration of Mu\u1e25ammad\u2019s absences.\n\n349.  See the following subsection.\n350.  See above, text to note 317.", "start_char_idx": 166035, "end_char_idx": 169362, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2c6239c7-31c8-46dd-9871-f0c413b4858f": {"__data__": {"id_": "2c6239c7-31c8-46dd-9871-f0c413b4858f", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2eb06514-b1ca-49df-98d7-f8409acd633c", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "5eca654100e5b02b50bd6d1f2fb82fc41eda2a4686f803c61aef151f54f7c478", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "247a2a2c-71e0-4263-a969-08cf21aeb839", "node_type": "1", "metadata": {}, "hash": "524538d532aa144489c273e65c6a66d2418e3099cf4256068c8ce85d9b55fb49", "class_name": "RelatedNodeInfo"}}, "text": "52  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nA deputy with some clout who served repeatedly would be in a position to build up a set \nof understandings and arrangements that he could activate each time he served. But no \ndeputy other than Ibn Umm Makt\u016bm was given the opportunity to do this, and nothing we \nknow about Ibn Umm Makt\u016bm suggests that he had the capacity to use the position in such \na way. Why then did Mu\u1e25ammad usually prefer not to appoint deputies with clout?351\n\nThere are two possible motives here. One concerns the community at large, and the \nother Mu\u1e25ammad in particular.\n\nWith regard to the community at large, Mu\u1e25ammad\u2019s concern could have been to \nmaintain the balance between the various elements of his community\u2014or more precisely, \nto avoid the kind of imbalance that could alienate some part of it.352 By definition a deputy \nwith clout has a constituency, and the more his appointment pleases his constituency, \nthe more it is likely to create resentment in other constituencies. Up to this point we \nhave thought of a deputy with clout as someone who can rein in trouble if it occurs on his \nwatch; but perhaps we should rather think of him as someone liable to provoke trouble. \nBy contrast, a blind pietist or a member of an insignificant tribe could be relied on not to \nmake waves in this way. The same consideration\u2014the desire not to alienate\u2014would apply \nto Mu\u1e25ammad\u2019s treatment of the most powerful individuals in the community. A couple of \nyears after his death, when the dying Ab\u016b Bakr (ruled 11\u201313/632\u20134) appointed \u02bfUmar as his \nsuccessor, Ab\u016b Bakr is said to have made the acid comment: \u201cI have entrusted your affairs \nto him who I feel is the best of you. Each of you has a swollen nose because of that, for each \nwants the succession to be his instead.\u201d353 A swollen nose is a symptom of rage.354 We can \nreadily imagine that temperaments were not much different a few years earlier, and that \nappointing deputies who lacked clout was a good way to avoid swollen noses. All this may \nreflect the rather flat social structure of Arabian tribal society, and its consequent allergy \nto strong leadership.355\n\nWith regard to Mu\u1e25ammad himself, his concern could have been to secure his own \nposition by avoiding arrangements that would enable any of his followers to accumulate \ntoo much power. The pattern of his appointments of deputies is certainly compatible with \na concern to avoid the emergence of overmighty subjects (to employ a term that goes back \nto the English civil wars of the fifteenth century). Again, we may detect a similar concern \nat work in the years following Mu\u1e25ammad\u2019s death.356 At the same time anecdotal evidence \n\n351.  Of course we would also like to be able to explain why he did sometimes appoint deputies with clout.\n352.  In response to a questioner in Maryland, I went back to the data to see if I could discern a pattern of \n\nalternation between different constituencies in successive appointments of deputies and commanders. But \nsuch a pattern is not in evidence.\n\n353.  \u1e6cabar\u012b, Ta\u02ber\u012bkh, I/2139.10 = History, 11:148 (fa-kullukum warima anfuhu min dh\u0101lika, yur\u012bdu an \nyak\u016bna \u02bel-amr lahu d\u016bnahu); for a variant text, see Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, 30:420.21.\n\n354.  For this idiom see Lane, Lexicon, 3052a.\n355.  In contrast, for example, to steppe nomads, where a clear distinction between nobles and commoners \n\nwas to be found (Crone, Slaves on horses, 19f, 22f).\n356.  Speaking of the \u201cpeer-group\u201d of senior Companions in this period, Ella Landau-Tasseron remarks \n\nthat as a rule these people did not leave the \u1e24ij\u0101z, and gives as one possible explanation for this the Caliph\u2019s \nanxiety that if such grandees were to settle in the provinces, they might amass enough power to contest his", "start_char_idx": 169366, "end_char_idx": 173148, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "247a2a2c-71e0-4263-a969-08cf21aeb839": {"__data__": {"id_": "247a2a2c-71e0-4263-a969-08cf21aeb839", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2c6239c7-31c8-46dd-9871-f0c413b4858f", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "4088b75fbd5324b926262e89899802f27637103eb6f601c02449c487781a12ab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eb095c38-2923-4f61-9745-5bf776bcbb61", "node_type": "1", "metadata": {}, "hash": "9cfeb37c5df8f692b177f96ff428b3c73303dd733d465a980e4518ae19834cc2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  53\n\nabout other aspects of the life of Mu\u1e25ammad would fit this. Consider, for example, the way \nhe handles Ab\u016b Bakr\u2014one of his closest associates, the father of his favourite wife, and his \neventual successor\u2014on the eve of the Fat\u1e25. For good reason Mu\u1e25ammad made it a practice \nto keep the destination of his expeditions secret so that the enemy should not have \nadvance warning.357 Yet one might have assumed that in planning the Fat\u1e25, Mu\u1e25ammad \nwould have taken someone like Ab\u016b Bakr into his confidence. But what we are told is that \nAb\u016b Bakr learnt of the impending expedition only by chance: he happened one day to visit \nhis daughter \u02bf\u0100\u02beisha, and found her preparing Mu\u1e25ammad\u2019s military equipment (jah\u0101z). \nEven she did not know the destination of the expedition.358 The story is telling, though it \ncould of course represent a later concern to minimize the role of Ab\u016b Bakr in the affairs of \nthe community.\n\nIt is not easy to find evidence that would enable us to choose unambiguously between \nthese two explanations, and perhaps both were in play. Indications from other aspects \nof Mu\u1e25ammad\u2019s life could be expected to help here, and the most obvious comparison \nwould be with the commanders of expeditions whom Mu\u1e25ammad appointed when he \nhimself stayed at home in Medina. In fact our information about commanders is likely to \nbe more reliable than what we are told about deputies, and this for two reasons.359 The first \nis that it is attested earlier; thus Ibn Hish\u0101m\u2019s data for commanders, as not for deputies, \nregularly go back to Ibn Is\u1e25\u0101q. The second is that there is considerably more agreement \nbetween Ibn Hish\u0101m and W\u0101qid\u012b about commanders than there is about deputies; while Ibn \nHish\u0101m has only thirty-seven expeditions that went out under commanders to W\u0101qid\u012b\u2019s \nfifty-two, in all the thirty-four cases where Ibn Hish\u0101m includes an expedition in his \nmain narrative sequence, he names the same commander as W\u0101qid\u012b.360 So the data on the \ncommanders are well worth attention. Again, one might have expected Mu\u1e25ammad to \ncultivate a small number of tried and tested commanders whom he used repeatedly, or \neven a single commander-in-chief\u2014much as Joshua serves as Moses\u2019 commander-in-chief \nin the Pentateuch . But that is far from what we find. This is not the place to consider the \nsubject in detail, but several points are worth making by way of comparing deputies and \ncommanders.\n\nThe first is that in general we see a similar tendency to avoid the repeated use of the \nsame commander. If we go by W\u0101qid\u012b\u2019s data, we have a total of fifty-two expeditions; \ntwenty-five of them are led by twenty-five commanders who serve only once, ten by five \n\nauthority (\u201cFrom tribal society to centralized polity\u201d, 193f).\n357.  W 990.8; SS 3-4:516.7 = SG 602.\n358.  SS 3-4:397.15 = SG 544; but see also W 796.9 (and note that here jahhaza refers to the preparation of \n\nprovisions).\n359.  As pointed out to me by an anonymous reader, in the case of Mu\u1e25ammad\u2019s commanders\u2014as opposed \n\nto his deputies\u2014we also get a sliver of apparently independent information in a non-Muslim source, though \nit does not help us with our present concerns. The context seems to be the expedition that was defeated by \nByzantine forces at the Battle of Mu\u02beta (Theophanes, Chronographia, 1:335.12 = trans. Mango and Scott, 466; \nHoyland, Theophilus of Edessa\u2019s chronicle, 91, and see 92 n. 177).\n\n360.  For the present purpose there would be no point in extending the comparison to Khal\u012bfa, since for \ncommanders his standard source is Ibn Is\u1e25\u0101q.", "start_char_idx": 173153, "end_char_idx": 176758, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eb095c38-2923-4f61-9745-5bf776bcbb61": {"__data__": {"id_": "eb095c38-2923-4f61-9745-5bf776bcbb61", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "247a2a2c-71e0-4263-a969-08cf21aeb839", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "6da66351ef250c6fce9d7bc52b9e5432c71b0df23443bff263e190f7e2bec27f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "645193f3-f301-4173-b5f1-cf70813e1725", "node_type": "1", "metadata": {}, "hash": "8d25a39085b4ddd662b222a256f5822a347ed77f0bdfe8b27a1703c0bff236b0", "class_name": "RelatedNodeInfo"}}, "text": "54  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\ncommanders who serve twice, and nine by three commanders who serve three times.361 If \nwe go by the information provided in Ibn Hish\u0101m\u2019s work, we have a total of thirty-seven \nexpeditions that Mu\u1e25ammad did not himself command; nineteen of these were led by \nnineteen commanders who served only once, twelve by six commanders who served only \ntwice.362 Here, for comparison, is the proportion of all deputies and all commanders who \nserve once only; I express the ratios as percentages, for what they are worth:\n\nDEPUTIES\nW\u0101qid\u012b  58%\nIbn Hish\u0101m   60%\n\nCOMMANDERS\nW\u0101qid\u012b  74%\nIbn Hish\u0101m  73%\n\nIn other words, Mu\u1e25ammad would appear to have been even less concerned to \nmaximize previous experience in the job for his commanders than he was for his \ndeputies.363\n\nAnother way to make the same basic point is to pick out from Mu\u1e25ammad\u2019s \ncommanders those men who a decade or so later would be the leading generals of the Arab \nconquests: Ab\u016b \u02bfUbayda ibn al-Jarr\u0101\u1e25, a prominent figure in the conquest of Syria; \u02bfAmr ibn \nal-\u02bf\u0100\u1e63, the conqueror of Egypt; Sa\u02bfd ibn Ab\u012b Waqq\u0101\u1e63, who played a key role in the conquest \nof Iraq; and Kh\u0101lid ibn al-Wal\u012bd, a major figure on both the Syrian and Iraqi fronts. If these \nmen had an unusual talent for military leadership at the time of the conquests, they very \nlikely possessed it already in the days of Mu\u1e25ammad. So how often did he appoint them as \ncommanders?\n\nAb\u016b \u02bfUbayda ibn al-Jarr\u0101\u1e25  twice\n\u02bfAmr ibn al-\u02bf\u0100\u1e63   once\nSa\u02bfd ibn Ab\u012b Waqq\u0101\u1e63   once\nKh\u0101lid ibn al-Wal\u012bd   twice or thrice\n\nThis result is particularly striking in the case of Ab\u016b \u02bfUbayda and Sa\u02bfd, both of whom \nhad converted long before Mu\u1e25ammad began mounting expeditions. \u02bfAmr and Kh\u0101lid, by \ncontrast, converted only in 8/629;364 but at this point there were still expeditions to come\u2014\n\n361.  I extracted W\u0101qid\u012b\u2019s data from his introductory list (W 2\u20137). For the moment I leave aside a single \noutlier, Zayd ibn \u1e24\u0101ritha.\n\n362.  I collected Ibn Is\u1e25\u0101q\u2019s data scattered through Ibn Hish\u0101m\u2019s S\u012bra, where they regularly go back to Ibn \nIs\u1e25\u0101q. Again I leave aside the single outlier, Zayd ibn \u1e24\u0101ritha.\n\n363.  We could rework the figures to show the proportion of occasions on which Mu\u1e25ammad delegated to a \ndeputy or commander who had not served before. For deputies the ratio is twelve out of twenty-seven, or 44%, \nfor W\u0101qid\u012b, and fifteen out of twenty-seven, or 56%, for Ibn Hish\u0101m. For commanders, the ratio is thirty-four \nout of fifty-two, or 65%, for W\u0101qid\u012b, and twenty-six out of thirty-seven, or 70%, for Ibn Hish\u0101m.\n\n364.  For their conversions see W 743.16, 748.17; SS 3-4:277.22 = SG 485; for the date, see W 745.16.", "start_char_idx": 176762, "end_char_idx": 179433, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "645193f3-f301-4173-b5f1-cf70813e1725": {"__data__": {"id_": "645193f3-f301-4173-b5f1-cf70813e1725", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eb095c38-2923-4f61-9745-5bf776bcbb61", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "9f625adffbf4d5b83f11860164a321e34e1edea6faa30d4d09952108ee7a8261", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3f7af42b-72ad-41ea-8014-a0df2b4f960f", "node_type": "1", "metadata": {}, "hash": "a51076e30b4aead44996e614afa2e45a212c42c9188322145ba73dad5c83b4f7", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  55\n\nseventeen according to W\u0101qid\u012b, anything between three and ten according to Ibn Hish\u0101m \n(the ambiguity arises from the fact that he leaves several expeditions undated).\n\nSeen in purely military terms, none of this makes much sense. Even a naturally talented \ncommander needs time to build up experience and bond with his men. The implication is \nthat the motivation for the dispersal of military leadership was not military but political. \nAs with the deputies, Mu\u1e25ammad clearly liked to spread delegated authority thinly.365\n\nThe second point concerns the remaining expeditions\u2014eight in W\u0101qid\u012b\u2019s count and \nsix in Ibn Hish\u0101m\u2019s. These are the expeditions led by Zayd ibn \u1e24\u0101ritha,366 which make \nhim the counterpart of Ibn Umm Makt\u016bm among the deputies. Once again, seen from a \npurely military point of view, this could not have been an optimal arrangement: Zayd\u2019s \nservile origins were no doubt a significant element in the resentment his leadership is \nsaid to have inspired\u2014a resentment echoed in accounts of the reactions of some the \nwomen Mu\u1e25ammad pressed to marry Zayd. But in political terms the advantage of the \narrangement was obvious: Zayd was a dependant of Mu\u1e25ammad without strong links to \nthe wider community. Mu\u1e25ammad\u2019s choice of Zayd as a frequent commander is certainly \ncompatible with a desire to avoid the trouble that could be stirred up by appointing \ncommanders with constituencies, but it is even more in tune with the wish to avoid the \nemergence of overmighty subjects. It can hardly be accidental that the only commander \nwhom Mu\u1e25ammad appointed repeatedly\u2014in contrast to his regular pattern of dispersing \ndelegated authority\u2014should have been his own freedman, and that he was not deflected \nfrom this by the resentment it created among his followers.367 In this respect it would not \nbe out of place to see Zayd as the first maml\u016bk commander in Islamic history.\n\nThe third point, or rather set of points, concerns the distribution of appointees between \nour three main tribal categories: Qurash\u012bs, An\u1e63\u0101r\u012bs, and members of other tribes. (We are \nconcerned here with the number of individuals who served or may have served as deputies, \nnot with the number of expeditions.) Here are the figures:\n\n        Qurash\u012bs        An\u1e63\u0101r\u012bs         Others          (Locals)           Total\nDEPUTIES:\nW\u0101qid\u012b   3   5   4  (3)  12\nIbn Hish\u0101m   4   5   6   (5)   15\n\n365.  A more thorough study of Mu\u1e25ammad\u2019s commanders than is attempted here would need to consider \nwhether other factors might have contributed to the dispersal, such as the need for commanders to be \nfamiliar with the territory to which they were being sent, or to have connections with the relevant tribes (I \nowe both these suggestions to Ella Landau-Tasseron).\n\n366.  We are also told on the authority of W\u0101qid\u012b that Zayd commanded seven expeditions (Ibn Sa\u02bfd, \n\u1e6cabaq\u0101t, ed. Sachau, 3:1:31.5; the number \u201cnine\u201d given at 31.9 is very likely a corruption of \u201cseven\u201d). A list \nof his expeditions given by Ibn Sa\u02bfd (31.13), again on the authority of W\u0101qid\u012b, agrees with what we find in \nW\u0101qid\u012b\u2019s listing except in omitting the expedition to W\u0101d\u012b \u02bel-Qur\u0101 in 6/627 (for which see W 5.6; there seems to \nbe no account of this expedition in the body of the work).\n\n367.  An alternative explanation that has been suggested to me for Mu\u1e25ammad\u2019s choice of Zayd\u2014and \nothers lacking in clout\u2014is that he intended to make a moral or meritocractic point against the prevailing \ntribal order of society. Such a motive is not to be ruled out, but given the pronounced pragmatic streak with \nwhich Mu\u1e25ammad is portrayed in the sources, I doubt whether it is sufficient to explain the pattern.", "start_char_idx": 179437, "end_char_idx": 183162, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3f7af42b-72ad-41ea-8014-a0df2b4f960f": {"__data__": {"id_": "3f7af42b-72ad-41ea-8014-a0df2b4f960f", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "645193f3-f301-4173-b5f1-cf70813e1725", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "4daa806c3fcb336e4ec6b4709bb89993e2bcfe65164ec2b144eafd0201880caa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2fa9a8f9-6397-40ad-8b3c-c12f142dee58", "node_type": "1", "metadata": {}, "hash": "07d3dc619bafb043734037d8b144317e224ef46b7868476c733c8cb8fbfac661", "class_name": "RelatedNodeInfo"}}, "text": "56  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nQurash\u012bs        An\u1e63\u0101r\u012bs         Others          (Locals)           Total\n\nCOMMANDERS\nW\u0101qid\u012b   12   9   13   (4)   34\nIbn Hish\u0101m   11  5   10   (5)   26\n\nSo what do we notice? First, among the deputies An\u1e63\u0101r\u012bs outnumber Qurash\u012bs, whereas \namong commanders Qurash\u012bs outnumber An\u1e63\u0101r\u012bs. This is just what we would expect given \nthe differing roles of the two groups in Mu\u1e25ammad\u2019s polity. The Qurash\u012bs were both closer \nto him and initially less well-placed to make a living in Medina than the An\u1e63\u0101r\u012bs, making \nthem more likely to participate in expeditions; and the An\u1e63\u0101r\u012bs were naturally better \ninformed about the politics of their own oasis. Second, the proportion of members of other \ntribes is about the same for both deputies and commanders, namely a third or a little over; \nhere is the proportion, again expressed as a percentage, for what it is worth:\n\nDEPUTIES\nW\u0101qid\u012b  33%\nIbn Hish\u0101m   40%\n\nCOMMANDERS\nW\u0101qid\u012b  38%\nIbn Hish\u0101m   38%\n\nIn other words, Mu\u1e25ammad here shows the same tendency to disperse authority that \nwe saw when we looked just now at the figures for expeditions, and the same lack of \nconcern for the social and political clout of those to whom he delegates. Third, whereas \nthe category of \u201cothers\u201d is dominated by members of the local tribes in the case of the \ndeputies, this is not the case for the commanders, who are recruited from a considerably \nwider range of tribal groups,368 thereby contributing further to the pattern of dispersal.\n\nThe bottom line of this comparison of deputies and commanders is that if Mu\u1e25ammad \nappoints commanders in a militarily suboptimal fashion for political reasons, then we \nshould not be surprised to find him doing something similar in appointing deputies. In \nother words, it would seem that we have uncovered a feature that may well characterize \nhis delegation of authority in general.369 How are we to explain this pattern? In some \nmeasure it might reflect Mu\u1e25ammad\u2019s own personality. To some extent it could reflect \n\n368.  In the case of the deputies, the local tribes are Ghif\u0101r for W\u0101qid\u012b, and the same plus Layth and Du\u02beil \nfor Ibn Hish\u0101m. In the case of the commanders they are Murra ibn \u02bfAbdman\u0101t, Layth, Sulaym, and Ghif\u0101r for \nW\u0101qid\u012b, and the same plus Aslam for Ibn Hish\u0101m. Leaving aside the special case of Zayd ibn \u1e24\u0101ritha and his \nson Usama, the non-local tribes are as follows. In the case of the deputies, there are none. In the case of the \ncommanders they are Asad (thrice), Qu\u1e0d\u0101\u02bfa, Kil\u0101b, Ghan\u012b, and Faz\u0101ra for W\u0101qid\u012b, and Asad (twice) and Faz\u0101ra \nfor Ibn Hish\u0101m.\n\n369.  In this connection it would be worth looking at his appointments of agents\u2014governors or \ntax-collectors\u2014to deal with outlying tribes, but I have not attempted to do this.", "start_char_idx": 183166, "end_char_idx": 185943, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2fa9a8f9-6397-40ad-8b3c-c12f142dee58": {"__data__": {"id_": "2fa9a8f9-6397-40ad-8b3c-c12f142dee58", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3f7af42b-72ad-41ea-8014-a0df2b4f960f", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "bf547a8c2a75c940bf9322303219a3a7363e38bd4462b3876f7a824bc50e4424", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4cd13480-b6f0-4705-85b3-eee39902d6f7", "node_type": "1", "metadata": {}, "hash": "04a26d495be61429c89abac52f16e1a5be4a80a279e88808e83b1f0b95d901d3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  57\n\ncross-pressures that any leader needing to delegate is subject to.370 But the main reason \nis likely to have been the character of Arabian society, located as it was in a desert \nenvironment where the scarcity of material resources meant that power was typically \nmore personal than institutional.\n\nWe have been concerned in this paper with a relatively obscure aspect of the way \nMu\u1e25ammad ran his state, but it does have a couple of implications for what came \nafter. First, though we are unlikely ever to be in a position to reconstruct Mu\u1e25ammad\u2019s \nexpectations of the future in the last years of his life, the fact is that someone so reluctant \nto delegate to a single person on a regular basis was unlikely to groom a successor.371 \nContrast the Biblical image of Moses: he has a track-record of delegation, and in response \nto divine instructions he enhances the authority of Joshua in anticipation of his own \ndeath. From this point of view the surprise is not that Mu\u1e25ammad\u2019s death precipitated a \nsuccession crisis, but that the crisis was so quickly resolved. Second, no law-giver operating \nin the Arabian environment with Mu\u1e25ammad\u2019s political style was likely to leave a well-\ndeveloped array of institutions occupying the space between himself and those he ruled.372 \nIn this respect we might contrast him with an earlier lawgiver, Solon. A different man in a \ndifferent environment, in the early sixth century BC he devised a dense array of political \ninstitutions for the citizens of the Greek city state of Athens, and then voluntarily departed \nfrom the city for ten years.373 Not so Mu\u1e25ammad, and here we plausibly have one root of \nthe relative scarcity of formal institutional structures in the early Islamic polity.\n\n370.  The cross-pressures discussed in this paper are not the only ones that can arise. Jennifer Davis writes \nof Charlemagne\u2019s delegation of judicial authority to multiple provincial officials: \u201cThis may not have been the \nmost efficient approach to governance, but it left ample room for creativity, adaptation, personal dynamics \nand flexibility\u201d (Davis, \u201cPattern for power\u201d, 246). A somewhat similar point is made by Beatrice Manz about \nTimur\u2019s style of government (Manz, \u201cAdministration and the delegation of authority\u201d, 206f). Both scholars are \nmaking the point that it may be advantageous for a ruler not to maximize efficiency.\n\n371.  As pointed out to me by an anonymous reader, if Mu\u1e25ammad did in fact believe the end of the world \nto be at hand, that could be another reason for his omitting to groom a successor. For a recent discussion \nof the imminence of \u201cthe Hour\u201d in parts of the Koran, see Shoemaker, Death of a prophet, 160\u20133; for early \ntraditions exhibiting the same tendency, see 172\u20138.\n\n372.  Pre-Islamic Arabia was not devoid of institutions as such. A notable example is the \u1e24ums, a Meccan \ninstitution that has been described as \u201ca community made up of various tribal groups, united by religious \nbeliefs and customs that marked it off from others\u201d; but it lacked a formal central authority, coercive \npower, or a fiscal role (Landau-Tasseron, \u201cFrom tribal society to centralized polity\u201d, 182). By contrast, a \nstriking account of a king ruling over his clan in Medina three generations before the arrival of Mu\u1e25ammad \npresupposes that he had neither bodyguards nor a retinue (Lecker, \u201cKing Ubayy and the qu\u1e63\u1e63\u0101\u1e63\u201d, 33\u20135).\n\n373.  See Aristotle, \u201cAthenian constitution\u201d, chapter 11, in Warrington (trans.), Aristotle\u2019s Politics, 253.\n\n\n\n58  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nAppendix\n\nIn this appendix I survey the data regarding deputies found in twenty-three later \nsources. My coverage of such sources is by no means comprehensive, but those I have \nconsulted are likely to be fairly representative of what is available. They date from the \nfifth/eleventh century to the eleventh/seventeenth.", "start_char_idx": 185947, "end_char_idx": 189884, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4cd13480-b6f0-4705-85b3-eee39902d6f7": {"__data__": {"id_": "4cd13480-b6f0-4705-85b3-eee39902d6f7", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2fa9a8f9-6397-40ad-8b3c-c12f142dee58", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "d3ff74034d7df687cd3614d38261bbdf93318fc8f8e04e6179d4b71f79607eab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "67e97887-7b09-4f9a-ab50-e46b48a3117b", "node_type": "1", "metadata": {}, "hash": "f2d456397fe3955e45653e1c042a92dccd1623160d887c88c39d8acff78ef48b", "class_name": "RelatedNodeInfo"}}, "text": "They date from the \nfifth/eleventh century to the eleventh/seventeenth. Note that when I remark in this \nappendix that an author follows W\u0101qid\u012b or Ibn Hish\u0101m, or use wordings similar to this, I am \nnot implying that he takes his data directly from either source, or that he acknowledges \nsuch dependence. My impression, for what it is worth, is that few if any of these authors \nhad direct access to the text of W\u0101qid\u012b\u2019s Magh\u0101z\u012b.\n\nM\u0101ward\u012b (d. 450/1058) in his compendium of Sh\u0101fi\u02bfite law includes accounts of \nMu\u1e25ammad\u2019s expeditions (\u1e24\u0101w\u012b, 14:23\u201391) in the course of which he generally names the \ndeputy. Leaving aside three cases where he does not do so, we find that he departs from \nW\u0101qid\u012b\u2019s data as found in our text of the Magh\u0101z\u012b only with regard to two expeditions. One \nis the Fat\u1e25, for which he names Ab\u016b Ruhm al-Ghif\u0101r\u012b (64.6); the other is Tab\u016bk, for which \nhe names Mu\u1e25ammad ibn Maslama (82.25). The first agrees with Ibn Hish\u0101m and Khal\u012bfa, \nthe second with Ibn Sa\u02bfd. Typically, neither of these departures from W\u0101qid\u012b\u2019s data involves \nthe naming of a person we have not already encountered as a deputy for one expedition or \nanother.\n\nIbn \u1e24azm (d. 456/1064) and Ibn \u02bfAbd al-Barr (d. 463/1071) in their closely related works \non the biography of Mu\u1e25ammad name the deputies for all but six of the expeditions they \ncover\u2014the same six in each case (Ibn \u1e24azm, Jaw\u0101mi\u02bf, 100\u2013262; Ibn \u02bfAbd al-Barr, Durar, \n103\u2013284). The names they give are those of Ibn Hish\u0101m with a single exception: they \ninclude \u02bfAl\u012b as an alternative for the Tab\u016bk expedition (Jaw\u0101mi\u02bf, 251.6; Durar, 254.9, where \nIbn \u02bfAbd al-Barr goes on to remark that this is the most reliable view). There are also \nsome minor points of interest. Thus with regard to the appointment of Ibn Umm Makt\u016bm \nas deputy for the Battle of U\u1e25ud, they echo Ibn Hish\u0101m (SS 3-4:64.1 = SG 752 no. 583) in \nspecifying that this was to conduct the prayer of those Muslims who remained in Medina \n(lil-\u1e63al\u0101t bi-man baqiya bi\u02bel-Mad\u012bna min al-Muslim\u012bn, Jaw\u0101mi\u02bf, 157.8; similarly Durar, \n154.11). With regard to the Battle of the Khandaq, Ibn \u02bfAbd al-Barr ascribes the information \nthat Ibn Umm Makt\u016bm was the deputy to Ibn Shih\u0101b (Durar, 181.7), that is to say to Zuhr\u012b \n(d. 124/742). For the relationship between the two works see Jarrar, Prophetenbiographie, \n169\u201373.\n\nThe elder Ibn Rushd (d. 520/1126) gives an account of Mu\u1e25ammad\u2019s expeditions \n(al-Bay\u0101n wa\u02bel-ta\u1e25\u1e63\u012bl, 17:424\u201379) in which he names the deputy only once, for the \u1e24ajjat \nal-wad\u0101\u02bf, as Ab\u016b Duj\u0101na or, it is said, Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da (478.20); this agrees with Ibn Hish\u0101m \nagainst W\u0101qid\u012b and Khal\u012bfa. There is a parallel passage in his later work al-Muqaddim\u0101t \nwa\u02bel-mumahhid\u0101t, 3:387.13.\n\n\u1e6cabris\u012b (d.", "start_char_idx": 189813, "end_char_idx": 192524, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "67e97887-7b09-4f9a-ab50-e46b48a3117b": {"__data__": {"id_": "67e97887-7b09-4f9a-ab50-e46b48a3117b", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4cd13480-b6f0-4705-85b3-eee39902d6f7", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "0ce226fb439ddfb970bb106186c0582c6003ca0ce814b7a3e43526bba087b51a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "da36027f-88fa-4447-90ca-6c8e8adac09b", "node_type": "1", "metadata": {}, "hash": "69e6e96facd52d69963941270d4b99285291e29d79b3664d115963a67617fce2", "class_name": "RelatedNodeInfo"}}, "text": "\u1e6cabris\u012b (d. 548/1154) includes a substantial biography of Mu\u1e25ammad in his I\u02bfl\u0101m \nal-war\u0101, but in his treatment of his expeditions (163\u2013263) he rarely identifies the deputy. \nPredictably\u2014since he is a Sh\u012b\u02bfite, in fact the only one considered in this appendix\u2014he \nnames \u02bfAl\u012b as deputy over Medina for the Tab\u016bk campaign (243.18, citing the manzila \ntradition, 244.7). More unusual is his deputy for the Fat\u1e25, Ab\u016b Lub\u0101ba (218.20); we have \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  59\n\nencountered this only in Ya\u02bfq\u016bb\u012b (see above, text to note 85).\nIbn al-Jawz\u012b (d. 597/1201) in his chronicle gives accounts of the various expeditions in \n\nwhich he regularly identifies the deputy (Munta\u1e93am, 2:202\u2013449). The names he gives agree \nwith W\u0101qid\u012b\u2019s with one exception: for the Battle of Badr he mentions not just Ab\u016b Lub\u0101ba \n(208.23), as W\u0101qid\u012b does, but also Ibn Umm Makt\u016bm (208.19). In thus naming both he is in \nline with Ibn Hish\u0101m and Khal\u012bfa.\n\nIbn al-Ath\u012br (d. 630/1233) gives accounts of Mu\u1e25ammad\u2019s expeditions in his chronicle \n(K\u0101mil, 2:7\u2013167), naming the deputy for a bit over half of them. Except in one instance his \ndata agree with those of W\u0101qid\u012b; the exception is the Fat\u1e25, where he is in agreement with \nIbn Hish\u0101m against W\u0101qid\u012b (117.25).\n\nKal\u0101\u02bf\u012b (d. 634/1237) in his account of Mu\u1e25ammad\u2019s expeditions in the second volume of \nhis Iktif\u0101\u02be does not to my knowledge mention any deputies.\n\nMu\u1e25y\u012b \u02bel-D\u012bn ibn \u02bfArab\u012b (d. 638/1240) in his Mu\u1e25\u0101\u1e0darat al-abr\u0101r gives a list of deputies in \nwhich he reproduces the data of Ibn Hish\u0101m (1:75\u20137). He wrongly includes the expedition \nto Raj\u012b\u02bf (in the year 4/625) as one led by Mu\u1e25ammad (76.5), but the only point of real \ninterest is a terminological one already noted (see above, text to note 25).\n\nSharaf al-D\u012bn al-Dimy\u0101\u1e6d\u012b (d. 705/1306) gives brief accounts of the expeditions in his short \nbiography of Mu\u1e25ammad (al-S\u012bra al-nabawiyya, 185\u2013255).374 His data are those of W\u0101qid\u012b; \nthat he opts for Mu\u1e25ammad ibn Maslama as the best-founded claimant to the deputyship \nfor Tab\u016bk (250.2) leads us to suspect that his access to W\u0101qid\u012b was through Ibn Sa\u02bfd, and \nthe wording he uses confirms this (wa-huwa athbat mimman q\u0101la \u02bestakhlafa ghayrahu, see \nabove, note 75).\n\nNuwayr\u012b (d. 733/1333) gives an account of the expeditions in his encyclopaedic \ncompendium (Nih\u0101yat al-arab, 17:4\u2013378). He brings together data deriving from both \nW\u0101qid\u012b and Ibn Hish\u0101m. His access to W\u0101qid\u012b is through Ibn Sa\u02bfd, as is indicated both by \nhis references to him and by his naming the deputy for Tab\u016bk as Mu\u1e25ammad ibn Maslama \nwithout qualification (354.9).", "start_char_idx": 192513, "end_char_idx": 195117, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "da36027f-88fa-4447-90ca-6c8e8adac09b": {"__data__": {"id_": "da36027f-88fa-4447-90ca-6c8e8adac09b", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "67e97887-7b09-4f9a-ab50-e46b48a3117b", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "d398bd7c59d062cc63665af2000edde90e7e78cbda711b2877bc3906b448e066", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b7133ac0-285c-4536-a1e7-4d505c1c1905", "node_type": "1", "metadata": {}, "hash": "06308c75e58ff0c5731e004489b7703d9ab35566eff94b6ff2358efa32ccbb1a", "class_name": "RelatedNodeInfo"}}, "text": "The only discrepancy is that on the authority of Ibn Sa\u02bfd he \nnames Ab\u016b Dharr al-Ghif\u0101r\u012b as deputy for the \u02bfUmrat al-qa\u1e0d\u0101\u02be (376.6); Ibn Sa\u02bfd in fact names \nAb\u016b Ruhm al-Ghif\u0101r\u012b (\u1e6cabaq\u0101t, 2:1:87.18), though as we have seen Ab\u016b Dharr is named by \nBal\u0101dhur\u012b. Nuwayr\u012b sometimes attributes Ibn Hish\u0101m\u2019s data to Ibn Is\u1e25\u0101q.\n\nIbn Sayyid al-N\u0101s (d. 734/1334) in his biography of Mu\u1e25ammad gives accounts of his \nexpeditions (\u02bfUy\u016bn al-athar, 1:270\u20132:354). He regularly names the deputy, usually citing Ibn \nHish\u0101m, but occasionally citing or following Ibn Sa\u02bfd.\n\nDhahab\u012b (d. 748/1348) in the first volume of his Ta\u02ber\u012bkh al-Isl\u0101m gives accounts of the \nexpeditions (47\u2013711), naming the deputy for about half of them. In these cases he follows \nW\u0101qid\u012b or Ibn Hish\u0101m.\n\nIbn Qayyim al-Jawziyya (d. 751/1350) in his Z\u0101d al-ma\u02bf\u0101d gives accounts of the \nexpeditions (3:164\u2013548) in the course of which he generally names the deputy, usually in \nagreement with Ibn Hish\u0101m but sometimes with W\u0101qid\u012b.\n\nMughul\u1e6d\u0101y ibn Qil\u012bj (d. 762/1361) has two relevant works. In one, al-Zahr al-b\u0101sim, he \n\n374.  The title is the editor\u2019s; Dimy\u0101\u1e6d\u012b himself gives his work no formal title, but describes it as a brief book \nabout the life of the Prophet (kit\u0101b mukhta\u1e63ar f\u012b s\u012brat al-nab\u012b, see al-S\u012bra al-nabawiyya, 25.3).\n\n\n\n60  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nmentions deputies sporadically in his accounts of the expeditions (880\u20131407), drawing \non the data of W\u0101qid\u012b and Ibn Hish\u0101m; there are only a couple of points of interest here, \nalready noted in connection with the deputyship of Ab\u016b Lub\u0101ba for the Badr campaign \n(see above, note 49). In the other work, the Ish\u0101ra, he names deputies for most expeditions \n(190\u2013346), basing himself on the data of W\u0101qid\u012b supplemented with information deriving \nfrom Ibn Hish\u0101m; the one exception is that he mentions \u02bfAl\u012b in connection with the Tab\u016bk \nexpedition (337.2).\n\nIbn Kath\u012br (d. 774/1373) in his chronicle gives an expansive account of the expeditions \n(Bid\u0101ya, 3:190\u20135:163). He regularly names the deputy, following Ibn Hish\u0101m and attributing \nthe information to him. He rarely cites W\u0101qid\u012b for a deputy (as at 3:194.8, 195.17); he is in \nagreement with him in mentioning Sib\u0101\u02bf ibn \u02bfUrfu\u1e6da as deputy for the Khaybar campaign, \nbut derives the information from the tradition of Ab\u016b Hurayra (4:147.17).\n\nIbn Khald\u016bn (d. 808/1406) covers the expeditions in his \u02bfIbar (2:744\u2013841). He usually \nnames the deputy, following Ibn Hish\u0101m faithfully despite a couple of corruptions and the \naddition of \u02bfAl\u012b as an alternative for Tab\u016bk (820.5).\n\nMaqr\u012bz\u012b (d. 845/1442) in his work on the biography of the Prophet gives a list of deputies \n(Imt\u0101\u02bf al-asm\u0101\u02bf, 9:227.3) that mostly follows W\u0101qid\u012b, but diverges in some places.", "start_char_idx": 195118, "end_char_idx": 197852, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b7133ac0-285c-4536-a1e7-4d505c1c1905": {"__data__": {"id_": "b7133ac0-285c-4536-a1e7-4d505c1c1905", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "da36027f-88fa-4447-90ca-6c8e8adac09b", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "770e1c8336b6f22845a021502c4aa6b22d15e7636c1493599547644f68c37a1c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "44c1167d-982a-4f3f-877e-03c6cff28bb4", "node_type": "1", "metadata": {}, "hash": "57c062d7ea8d6f285f8d4c30cca25d78562427d36e07f853061c4a1f1b3f19fc", "class_name": "RelatedNodeInfo"}}, "text": "With \nregard to two expeditions there seems to be confusion between Ab\u016b Salama and Ab\u016b \nLub\u0101ba (227.6). For the \u02bfUmrat al-qa\u1e0d\u0101\u02be he names Ab\u016b Dharr, like Bal\u0101dhur\u012b (227.22; cf. \nabove, text to note 83); his alternatives for expeditions, when not simply those of W\u0101qid\u012b, \nare shared with Bal\u0101dhur\u012b (as in the cases of \u1e24udaybiya and Tab\u016bk, where he mentions \nAb\u016b Ruhm, 227.14, 227.16). He also assigns a deputy in connection with activity following \nthe conquest of Khaybar that is not usually recognized as a separate expedition (227.21). \nThe list is clearly incomplete: five expeditions are not covered, including Badr (with regard \nto the deputyship over Medina) and the Fat\u1e25; two of these missing expeditions no doubt \nbelong in the lacuna that clearly follows the mention of \u02bfUthm\u0101n ibn \u02bfAff\u0101n (227.19). \nEarlier in the work Maqr\u012bz\u012b identifies the deputy in his accounts of most of the individual \nexpeditions (1:73\u20132:120); the names he gives are predominantly W\u0101qid\u012b\u2019s, with occasional \ndivergences that align him with Ibn Hish\u0101m and, in one instance, Bal\u0101dhur\u012b (1:331.11). A \ncouple of minor points of interest have already been noted (see above, notes 14, 333). \n\nSakh\u0101w\u012b (d. 902/1497) in his history of Medina provides a list of deputies (al-Tu\u1e25fa \nal-la\u1e6d\u012bfa, 1:64.18\u201365.16). For the most part he clearly draws on W\u0101qid\u012b and Ibn Hish\u0101m, but \nat two points he diverges. First, he says that Ibn Is\u1e25\u0101q names the deputy for Murays\u012b\u02bf as \n\u201cJi\u02bf\u0101l al-\u1e0cumayr\u012b\u201d (64.22); this must be Ji\u02bf\u0101l (or Ju\u02bf\u0101l or Ju\u02bfayl) ibn Sur\u0101qa al-\u1e0camr\u012b, who is \nnot otherwise known as a deputy (for his biography see Ibn \u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 245f no. \n329, 274 no. 360; Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 4:1:180f; he was poor and very ugly). The \nclaim that he was deputy for the Musays\u012b\u02bf expedition is incompatible with the statement of \nIbn Sa\u02bfd that Ji\u02bf\u0101l was present on this raid (\u1e6cabaq\u0101t, ed. Sachau, 4:1:181.14 on the authority \nof W\u0101qid\u012b). He is not known to the genealogists, and his tribal affiliation is somewhat \nuncertain: the nisba \u201c\u1e0camr\u012b\u201d implies of course that be belonged to \u1e0camra, which was part \nof Kin\u0101na (see T36 and T42); we also find him with the nisba \u201cGhif\u0101r\u012b\u201d (Ibn \u02bfAbd al-Barr, \nIst\u012b\u02bf\u0101b, 245.9 no. 329), implying that be belonged to Ghif\u0101r, itself part of \u1e0camra. But then \nagain he is described as a Tha\u02bflab\u012b (presumably referring to one or other of the tribal \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  61\n\ngroups that might be spoken of as Ban\u016b Tha\u02bflaba), and is also said to have been reckoned \n(\u02bfad\u012bd) with the Ban\u016b Saw\u0101d, who belonged to the Khazraj\u012b clan of the Ban\u016b Salima (Ibn \nSa\u02bfd, \u1e6cabaq\u0101t, ed.", "start_char_idx": 197853, "end_char_idx": 200482, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "44c1167d-982a-4f3f-877e-03c6cff28bb4": {"__data__": {"id_": "44c1167d-982a-4f3f-877e-03c6cff28bb4", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b7133ac0-285c-4536-a1e7-4d505c1c1905", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "d255843f090953b4e6a12697471fb72242ed015fc54a18724420a9ca0f67f194", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e8b36bf6-9fca-4f00-98bf-81fbb23fc300", "node_type": "1", "metadata": {}, "hash": "8e8917af99cc79d16f97cdc054cc9742f4154b69d3d1e141c6dd00a1a9b607bb", "class_name": "RelatedNodeInfo"}}, "text": "Sachau, 4:1:180.24; see T190)\u2014implying that he was something less than \na full member of the group. Sakh\u0101w\u012b\u2019s source for Ji\u02bf\u0101l\u2019s deputyship is most likely Ibn \u1e24ajar \nal-\u02bfAsqal\u0101n\u012b, I\u1e63\u0101ba, 1:482.1; Ibn \u1e24ajar there gives the same information on the authority \nof Ibn Is\u1e25\u0101q about Ji\u02bf\u0101l\u2019s role as deputy for the Murays\u012b\u02bf expedition (with the correct \nspelling of the nisba), followed by the remark that it is contradicted by a report of M\u016bs\u0101 \nibn \u02bfUqba\u2019s placing Ji\u02bf\u0101l with the expedition (just as we have seen Ibn Sa\u02bfd says). Ibn \u1e24ajar \nin turn is likely to have taken the report from Ibn al-Ath\u012br\u2019s dictionary of Companions \n(Usd al-gh\u0101ba, 1:284.9). Here, however, there is no mention of Ibn Is\u1e25\u0101q, who in any case \nsays no such thing in his work as we know it; instead Ibn al-Ath\u012br gives his source as \u201cAb\u016b \nM\u016bs\u0101 to Ibn Manda\u201d without reproducing Ab\u016b M\u016bs\u0101\u2019s isn\u0101d.375 If we were to take Ji\u02bf\u0101l\u2019s \nalleged deputyship seriously, he would fit easily into the set of deputies belonging to the \nlocal tribes. Second, Sakh\u0101w\u012b notes that it is said that the deputy for the \u02bfUmrat al-qa\u1e0d\u0101\u02be \nwas Bash\u012br ibn Sa\u02bfd al-An\u1e63\u0101r\u012b (al-Tu\u1e25fa al-la\u1e6d\u012bfa, 1:65.14); this Bash\u012br was a \u1e24\u0101rith\u012b, more \nbroadly a Khazraj\u012b (T188; for his biography, see EI3, art. \u201cBash\u012br b. Sa\u02bfd\u201d (M. Lecker); Ibn \n\u02bfAbd al-Barr, Ist\u012b\u02bf\u0101b, 172f no. 193; Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:83f). By contrast, \nW\u0101qid\u012b shows Bash\u012br as with the expedition: Mu\u1e25ammad put him in charge (ista\u02bfmala) of \nthe weapons (sil\u0101\u1e25) (W 733.10; Ibn Sa\u02bfd, \u1e6cabaq\u0101t, ed. Sachau, 3:2:84.5). One accordingly \nwonders whether the use of the verb ista\u02bfmala here could have led to confusion (compare \nthe case of N\u0101jiya, above, note 98). He died in battle in the Caliphate of Ab\u016b Bakr (ruled \n11\u201313/632\u20134) (84.7), and had descendants (83.17).\n\nDiy\u0101rbakr\u012b (writing c. 940/1534) in his biography of Mu\u1e25ammad covers the expeditions \n(Ta\u02ber\u012bkh al-kham\u012bs, 1:363\u20132:153) and regularly names the deputy, mixing data from Ibn \nHish\u0101m and W\u0101qid\u012b. Like many authors, he adds \u02bfAl\u012b as a possible deputy for Tab\u016bk, citing \nZayn al-D\u012bn al-\u02bfIr\u0101q\u012b (d. 806/1404) and Ibn \u02bfAbd al-Barr (2:125.14). More noteworthy is \nthat he names an alternative to Ibn Umm Makt\u016bm for the Battle of U\u1e25ud who is not to my \nknowledge found in other sources: an unidentifiable Ibn Ab\u012b Mikraz (1:422.6). Given the \nconsensus that the deputy for U\u1e25ud was Ibn Umm Makt\u016bm\u2014no other source names an \nalternative\u2014it is perhaps not to be ruled out that \u201cIbn Ab\u012b Mikraz\u201d is a corrupt doublet of \n\u201cIbn Umm Makt\u016bm\u201d.\n\n\u02bfAl\u012b ibn Ibr\u0101h\u012bm al-\u1e24alab\u012b (d.", "start_char_idx": 200483, "end_char_idx": 203004, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e8b36bf6-9fca-4f00-98bf-81fbb23fc300": {"__data__": {"id_": "e8b36bf6-9fca-4f00-98bf-81fbb23fc300", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "44c1167d-982a-4f3f-877e-03c6cff28bb4", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "2097f805786947da491e72a307c8a93c373d1414927ece39c71421109047aee4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a6827734-9578-4cfc-8fdc-5daab8ad0549", "node_type": "1", "metadata": {}, "hash": "67e4ce8b6a441e7783e394135f489660157c7e2ee367a7fcbb0730616a73767e", "class_name": "RelatedNodeInfo"}}, "text": "1044/1635) in his biography of Mu\u1e25ammad (commonly \nknown as al-S\u012bra al-\u1e24alabiyya) devotes considerable attention to his expeditions (Ins\u0101n \nal-\u02bfuy\u016bn, 2:347\u20133:133) and to the \u1e24ajjat al-wad\u0101\u02bf (3:307\u201340). He regularly names the deputy, \nbringing together the data of Ibn Hisham and W\u0101qid\u012b, and adding a couple of variants that \nwe have encountered in Bal\u0101dhur\u012b (Ab\u016b Ruhm for \u1e24udaybiya, 2:689.6, and Ab\u016b Dharr for \nthe \u02bfUmrat al-qa\u1e0d\u0101\u02be, 780.5). For Tab\u016bk he mentions \u02bfAl\u012b (3:102.5). As we have seen, the most \n\n375.  The reference is to the additions of Ab\u016b M\u016bs\u0101 Mu\u1e25ammad ibn Ab\u012b Bakr ibn Ab\u012b \u02bf\u012as\u0101 al-I\u1e63fah\u0101n\u012b (d. \n581/1185) to the Ma\u02bfrifat al-\u1e62a\u1e25\u0101ba of Ab\u016b \u02bfAbdall\u0101h Mu\u1e25ammad ibn Is\u1e25\u0101q ibn Manda (d. 395/1005). For Ibn \nManda\u2019s work see Sezgin, Geschichte, 1:215 no. 1; for the biography of Ab\u016b M\u016bs\u0101 see Dhahab\u012b, Siyar, 21:152\u20139 \nno. 78 (and for his Dhayl Ma\u02bfrifat al-\u1e62a\u1e25\u0101ba see 154.8). That Ab\u016b M\u016bs\u0101\u2019s work expanded the Ma\u02bfrifat al-\u1e62a\u1e25\u0101ba \nof Ibn Manda, and not that of Ab\u016b Nu\u02bfaym al-I\u1e63bah\u0101n\u012b, is apparent from Ibn al-Ath\u012br\u2019s introduction to his Usd \nal-gh\u0101ba (1:4.3); he cites Ab\u016b M\u016bs\u0101\u2019s work with great frequency in the body of the Usd al-gh\u0101ba.", "start_char_idx": 203005, "end_char_idx": 204149, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a6827734-9578-4cfc-8fdc-5daab8ad0549": {"__data__": {"id_": "a6827734-9578-4cfc-8fdc-5daab8ad0549", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e8b36bf6-9fca-4f00-98bf-81fbb23fc300", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "5da71f4b06933cef560e2fe4bd53c3f007c862e84ffb670304f971883ca2d2dc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "46bbb117-bc83-4765-bdab-c77aad15e54a", "node_type": "1", "metadata": {}, "hash": "dc98f10db1c373f7f19cfa8f64f75bbda68432a6e451672bf50ea729d8f168df", "class_name": "RelatedNodeInfo"}}, "text": "62  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\ninteresting thing he offers us is an explicit conception of dual deputyships (see above, text \nto notes 342-6).\n\nI have also scanned the entries on each of the members of my pool of deputies in the \nstandard dictionaries of Companions, and noted any significant points. As the reader will \nhave seen, I cite the Ist\u012b\u02bf\u0101b of Ibn \u02bfAbd al-Barr (d. 463/1071) as my biographical source of \nfirst resort. I have skimmed the relevant entries in the Ma\u02bfrifat al-\u1e62a\u1e25\u0101ba of Ab\u016b Nu\u02bfaym \nal-I\u1e63bah\u0101n\u012b (d. 430/1038), the Usd al-gh\u0101ba of Ibn al-Ath\u012br (d. 630/1233), and the I\u1e63\u0101ba of \nIbn \u1e24ajar al-\u02bfAsqal\u0101n\u012b (d. 852/1449), but I rarely have occasion to cite them.\n\nGoing back to the twenty-three works covered above, the overall results of this survey \ncould be summed up as follows. Overwhelmingly their data derive directly or indirectly \nfrom W\u0101qid\u012b, Ibn Hish\u0101m, or both. When they do diverge, they often do so in ways already \nattested in other early sources, notably Bal\u0101dhur\u012b. Yet every now and again the later \nsources give us information (or misinformation) not found in the early sources available to \nus, raising at least the possibility that they may be preserving old information otherwise \nlost to us (rather than corrupting information we already have). The most striking example \nof this is Sakh\u0101w\u012b, an author of the ninth/fifteenth century who names two deputies \nthat are entirely new to us. Occasionally later authors are interesting because they are \ninnovative; \u1e24alab\u012b is the leading instance of this.\n\nList of Works Cited\n\n\u02bfAbd al-Razz\u0101q ibn Hamm\u0101m al-\u1e62an\u02bf\u0101n\u012b, Mu\u1e63annaf, ed. \u1e24. al-A\u02bf\u1e93am\u012b, Beirut 1970\u20132.\n\nAb\u016b Bakr ibn Khayr al-Ishb\u012bl\u012b, Fahrasa, ed. F. Codera and J. Ribera Tarrago, Beirut n.d.\n\nAb\u016b D\u0101w\u016bd, Sunan, ed. M. M. \u02bfAbd al-\u1e24am\u012bd, n.p n.d.\n\nAb\u016b \u02bel-Layth al-Samarqand\u012b, Tafs\u012br, ed. \u02bfA. M. Mu\u02bfawwa\u1e0d and others, Beirut 1993.\n\nAb\u016b Nu\u02bfaym al-I\u1e63bah\u0101n\u012b, Ma\u02bfrifat al-\u1e62a\u1e25\u0101ba, ed. \u02bfA. Y. al-\u02bfAz\u0101z\u012b, Riyadh 1998.\n\n\u02bfAll\u0101ma al-\u1e24ill\u012b, al-, Minh\u0101j al-kar\u0101ma, in Ibn Taymiyya, Minh\u0101j al-sunna al-nabawiyya, ed. \nM. R. S\u0101lim, vol. 1, Cairo 1962.\n\nArazi, A., \u201cLes enfants adult\u00e9rins [da\u02bf\u012bs] dans la soci\u00e9t\u00e9 arabe ancienne: l\u2019aspect litt\u00e9raire\u201d, \nJerusalem Studies in Arabic and Islam 16 (1993).\n\nAristotle, \u201cThe Athenian constitution\u201d, in J. Warrington (trans.), Aristotle\u2019s Politics and \nAthenian Constitution, London 1959.\n\nBal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, ed. M. F. al-\u02bfA\u1e93m, Damascus 1997\u20132010.\n\nBal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, vol. 1, ed. M. \u1e24am\u012bd All\u0101h, Cairo 1959.\n\nBayhaq\u012b, Dal\u0101\u02beil al-nubuwwa, ed. \u02bfA. Qal\u02bfaj\u012b, Beirut 1985.", "start_char_idx": 204153, "end_char_idx": 206717, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "46bbb117-bc83-4765-bdab-c77aad15e54a": {"__data__": {"id_": "46bbb117-bc83-4765-bdab-c77aad15e54a", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a6827734-9578-4cfc-8fdc-5daab8ad0549", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "35ad8290288bdb7137a7c8f60ac0203e6e1c0e28f2afc6fd448bb022fa4d4396", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9eed0176-d710-4dbd-b6f0-d9f5f3f010ff", "node_type": "1", "metadata": {}, "hash": "e166b3c92465410491fa9ca5af5f34db2144f635b877fee95b1f6812479a8120", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  63\n\nBayhaq\u012b, al-Sunan al-kubr\u0101, Hyderabad 1344\u201355.\n\nBukh\u0101r\u012b, al-Ta\u02ber\u012bkh al-awsa\u1e6d, ed. M. I. al-Lu\u1e25ayd\u0101n, Riyadh 1998.\n\nBukh\u0101r\u012b, al-Ta\u02ber\u012bkh al-kab\u012br, Hyderabad 1360\u201398.\n\nBukh\u0101r\u012b, al-Ta\u02ber\u012bkh al-\u1e63agh\u012br, ed. M. I. Z\u0101yid, Aleppo 1976\u20137.\n\nBukh\u0101r\u012b, \u1e62a\u1e25\u012b\u1e25, ed. Q. al-Shamm\u0101\u02bf\u012b al-Rif\u0101\u02bf\u012b, Beirut 1987.\n\nCaetani, L., Annali dell\u2019Isl\u0101m, Milan 1905-26.\n\nCameron, A. J., Ab\u00fb Dharr al-Ghif\u00e2r\u00ee: an examination of his image in the hagiography of \nIslam, London 1973.\n\nCaskel, W., \u01e6amharat an-nasab: das genealogische Werk des Hi\u0161\u0101m ibn Mu\u1e25ammad al-Kalb\u012b, \nLeiden 1966 (tables abbreviated T).\n\nCrone, P., Meccan trade and the rise of Islam, Princeton 1987.\n\nCrone, P., Slaves on horses: the evolution of the Islamic polity, Cambridge 1980.\n\nDavis, J. R., \u201cA pattern for power: Charlemagne\u2019s delegation of judicial responsibilities\u201d, \nin J. R. Davis and M. McCormick (ed.), The long morning of medieval Europe: new \ndirections in early medieval studies, Aldershot 2008.\n\nDhahab\u012b, Siyar a\u02bfl\u0101m al-nubal\u0101\u02be, ed. S. al-Arna\u02be\u016b\u1e6d and others, Beirut 1981\u20138. \n\nDhahab\u012b, Ta\u02ber\u012bkh al-Isl\u0101m, ed. \u02bfU. \u02bfA. Tadmur\u012b, Beirut 1987\u20132000.\n\nDimy\u0101\u1e6d\u012b, Sharaf al-D\u012bn al-, al-S\u012bra al-nabawiyya, ed. A. 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S. \u1e0c\u012bf, Cairo 1966.\n\n\n\n64  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn \u02bfAbd al-Barr, al-Ist\u012b\u02bf\u0101b f\u012b ma\u02bfrifat al-A\u1e63\u1e25\u0101b, ed. \u02bfA. M. al-Buj\u0101w\u012b, Cairo n.d. \n\nIbn Ab\u012b Shayba, Mu\u1e63annaf, ed. S. al-La\u1e25\u1e25\u0101m, Beirut 1989.", "start_char_idx": 206721, "end_char_idx": 208860, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9eed0176-d710-4dbd-b6f0-d9f5f3f010ff": {"__data__": {"id_": "9eed0176-d710-4dbd-b6f0-d9f5f3f010ff", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "46bbb117-bc83-4765-bdab-c77aad15e54a", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "0ed59a0cc057e92b859cb4bf51f57e1f3fa174d672def3de6dcc51b7ac047dc7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2c116ec3-f0e0-4b49-b1e3-7db405ca7658", "node_type": "1", "metadata": {}, "hash": "c4ef1a199fe009923774ae274c068bc948a3e562088fb7005f5ccd165cf86235", "class_name": "RelatedNodeInfo"}}, "text": "S. al-La\u1e25\u1e25\u0101m, Beirut 1989.\n\nIbn \u02bfArab\u012b, Mu\u1e25y\u012b \u02bel-D\u012bn, Mu\u1e25\u0101\u1e0darat al-abr\u0101r wa-mus\u0101marat al-akhy\u0101r, vol. 1, ed. M. M. \nal-Kh\u016bl\u012b, Cairo 1972.\n\nIbn \u02bfAs\u0101kir, Ta\u02ber\u012bkh Mad\u012bnat Dimashq, ed. \u02bfA. Sh\u012br\u012b, Beirut 1995\u20138.\n\nIbn al-Ath\u012br, al-K\u0101mil f\u012b \u02bel-ta\u02ber\u012bkh, ed. \u02bfU. \u02bfA. Tadmur\u012b, Beirut 1997.\n\nIbn al-Ath\u012br, Usd al-gh\u0101ba, Cairo 1280\u20136.\n\nIbn Durayd, Ishtiq\u0101q, ed. \u02bfA. M. H\u0101r\u016bn, Cairo 1958.\n\nIbn \u1e24ab\u012bb, Mu\u1e25abbar, ed. I. Lichtenst\u00e4dter, Beirut n.d.\n\nIbn \u1e24ajar al-\u02bfAsqal\u0101n\u012b, al-I\u1e63\u0101ba f\u012b tamy\u012bz al-\u1e62a\u1e25\u0101ba, ed. \u02bfA. M. al-Buj\u0101w\u012b, Cairo 1970\u20132.\n\nIbn \u1e24ajar al-\u02bfAsqal\u0101n\u012b, al-Mu\u02bfjam al-mufahras, ed. M. S. M. al-May\u0101d\u012bn\u012b, Beirut 1998.\n\nIbn \u1e24anbal, al-\u02bfIlal wa-ma\u02bfrifat al-rij\u0101l, ed. W. M. \u02bfAbb\u0101s, Beirut 1988.\n\nIbn \u1e24anbal, Musnad, B\u016bl\u0101q 1313.\n\nIbn \u1e24anbal, Musnad, ed. S. al-Arna\u02be\u016b\u1e6d and others (in al-Maws\u016b\u02bfa al-\u1e25ad\u012bthiyya, ed. \u02bfA. \u02bfA. \nal-Turk\u012b), Beirut 1993\u20132001.\n\nIbn \u1e24azm, Jamharat ans\u0101b al-\u02bfArab, ed. \u02bfA. M. H\u0101r\u016bn, Cairo 1982. \n\nIbn \u1e24azm, Jaw\u0101mi\u02bf al-s\u012bra, ed. I. \u02bfAbb\u0101s and N. al-Asad, Cairo n.d.\n\nIbn \u1e24ibb\u0101n, Thiq\u0101t, Hyderabad 1973\u201383.\n\nIbn Hish\u0101m, al-S\u012bra al-nabawiyya, ed. M. al-Saqq\u0101 and others, Cairo 1955 (abbreviated SS); \ntrans. A. Guillaume as The life of Muhammad, Oxford 1955 (abbreviated SG).\n\nIbn al-Jawz\u012b, al-Munta\u1e93am f\u012b taw\u0101r\u012bkh al-mul\u016bk wa\u02bel-umam, ed. S. Zakk\u0101r, Beirut 1995\u20136.\n\nIbn al-Kalb\u012b, Jamharat al-nasab, ed. N. \u1e24asan, Beirut 1986; see also Caskel, \u01e6amharat \nan-nasab.\n\nIbn Kath\u012br, al-Bid\u0101ya wa\u02bel-nih\u0101ya, ed. \u02bfA. M. Mu\u02bfawwa\u1e0d and \u02bfA. 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S. and \u02bfA.", "start_char_idx": 208834, "end_char_idx": 210466, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2c116ec3-f0e0-4b49-b1e3-7db405ca7658": {"__data__": {"id_": "2c116ec3-f0e0-4b49-b1e3-7db405ca7658", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9eed0176-d710-4dbd-b6f0-d9f5f3f010ff", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "b38b47e11ab0e1aac7fa587091fffe6935506e06aeed47b1c1be558f0a1c1806", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1f5905a8-15ed-4217-b528-ac511584ae3f", "node_type": "1", "metadata": {}, "hash": "e50bd483873ea28ed5ae2a0ec84509965581e375d9114b4762fb2ac815bff171", "class_name": "RelatedNodeInfo"}}, "text": "S. and \u02bfA. al-Arna\u02be\u016b\u1e6d, Beirut 1979.\n\nIbn Qud\u0101ma, al-Istib\u1e63\u0101r f\u012b nasab al-\u1e62a\u1e25\u0101ba min al-An\u1e63\u0101r, ed. \u02bfA. Nuwayhi\u1e0d, n.p. 1972.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  65\n\nIbn Rushd, al-Bay\u0101n wa\u02bel-ta\u1e25\u1e63\u012bl, ed. M. \u1e24ajj\u012b and others, Beirut 1984\u201391. \n\nIbn Rushd, al-Muqaddim\u0101t al-mumahhid\u0101t, ed. M. \u1e24ajj\u012b and S. A. A\u02bfr\u0101b, Beirut 1988.\n\nIbn Sa\u02bfd, al-\u1e6cabaq\u0101t al-kab\u012br, ed. E. Sachau and others, Leiden 1904\u201321. \n\nIbn Sa\u02bfd, al-\u1e6cabaq\u0101t al-kab\u012br, ed. \u02bfA. M. \u02bfUmar, Cairo 2001.\n\nIbn Sayyid al-N\u0101s, \u02bfUy\u016bn al-athar, Beirut 1980.\n\nIbn Shabba, Ta\u02ber\u012bkh al-Mad\u012bna al-munawwara, ed. F. M. Shalt\u016bt, Beirut 1990.\n\nIbn Taymiyya, Minh\u0101j al-sunna al-nabawiyya, B\u016bl\u0101q 1321\u20132.\n\nJarrar, M., Die Prophetenbiographie im islamischen Spanien: ein Beitrag zur \n\u00dcberlieferungs- und Redaktionsgeschichte, Frankfurt am Main 1989.\n\nJones, J. M. 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Lecker, Jews and Arabs in \npre- and early Islamic Arabia, Aldershot 1998, article I.", "start_char_idx": 210456, "end_char_idx": 212775, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1f5905a8-15ed-4217-b528-ac511584ae3f": {"__data__": {"id_": "1f5905a8-15ed-4217-b528-ac511584ae3f", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2c116ec3-f0e0-4b49-b1e3-7db405ca7658", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "07a05a117bd3302ccf454cdbbbf29fe5350141c835062e94858c2e75353107d7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b0aafba4-1eb3-4c48-91ff-2a06da3e7365", "node_type": "1", "metadata": {}, "hash": "284bcacf255a4ab50c85ec920f3524154fc740a6b6c92e175d4dc768c71ab56f", "class_name": "RelatedNodeInfo"}}, "text": "66  \u2022  Michael cook\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nLecker, M., \u201cKing Ibn Ubayy and the qu\u1e63\u1e63\u0101\u1e63\u201d, in M. Lecker, People, tribes and society in \nArabia around the time of Mu\u1e25ammad, Aldershot 2005, article II.\n\nLecker, M., Muslims, Jews and pagans: studies on early Islamic Medina, Leiden 1995.\n\nLecker, M., \u201cWa-bi-R\u0101dh\u0101n m\u0101 bi-R\u0101dh\u0101n\u2026: the landed property of \u02bfAbdall\u0101h ibn Mas\u02bf\u016bd\u201d, \nBulletin of the School of Oriental and African Studies, vol. 78 (2015).\n\nLecker, M., \u201cW\u0101qid\u012b\u2019s account on the status of the Jews in Medina: a study of a combined \nreport\u201d, in M. Lecker, Jews and Arabs in pre- and early Islamic Arabia, Aldershot 1998, \narticle VII.\n\nMadelung, W., The succession to Mu\u1e25ammad: a study of the early caliphate, Cambridge \n1997.\n\nManz, B. F., \u201cAdministration and the delegation of authority in Tem\u00fcr\u2019s dominions\u201d, \nCentral Asiatic Journal, vol. 20 (1976).\n\nMaqr\u012bz\u012b, Imt\u0101\u02bf al-asm\u0101\u02bf, ed. M. \u02bfA. al-Numays\u012b, Beirut 1999.\n\nMas\u02bf\u016bd\u012b, al-Tanb\u012bh wa\u02bel-ishr\u0101f, ed. \u02bfA. I. al-\u1e62\u0101w\u012b, Cairo 1938.\n\nM\u0101ward\u012b, al-\u1e24\u0101w\u012b al-kab\u012br, ed. \u02bfA. M. Mu\u02bfawwa\u1e0d and \u02bfA. A. \u02bfAbd al-Mawj\u016bd, Beirut 1994.\n\nMiskinzoda, G., \u201cThe significance of the \u1e25ad\u012bth of the position of Aaron for the formulation \nof the Sh\u012b\u02bf\u012b doctrine of authority\u201d, Bulletin of the School of Oriental and African \nStudies, vol. 78 (2015).\n\nMizz\u012b, Tahdh\u012bb al-Kam\u0101l, ed. B. \u02bfA. Ma\u02bfr\u016bf, Beirut 1985\u201392.\n\nMubarrad, K\u0101mil, ed. M. A. al-D\u0101l\u012b, Beirut 1986.\n\nMuf\u012bd, al-Shaykh al-, Irsh\u0101d, Qumm 1413; trans. I. K. A. Howard as Kit\u0101b al-irsh\u0101d: the book \nof guidance into the lives of the Twelve Imams, Horsham 1981.\n\nMughul\u1e6d\u0101y ibn Qil\u012bj, al-Ish\u0101ra il\u0101 s\u012brat al-Mu\u1e63\u1e6daf\u0101, ed. M. N. al-Futayyi\u1e25, Damascus 1996. \n\nMughul\u1e6d\u0101y ibn Qil\u012bj, al-Zahr al-b\u0101sim f\u012b s\u012brat Ab\u012b \u02bel-Q\u0101sim, ed. A. A. \u02bfAbd al-Shak\u016br, Cairo \n2012.\n\nMu\u1e63\u02bfab al-Zubayr\u012b, Nasab Quraysh, ed. \u00c9. L\u00e9vi-Proven\u00e7al, Cairo 1976.\n\nNuwayr\u012b, Nih\u0101yat al-arab f\u012b fun\u016bn al-adab, Cairo 1923\u2013.\n\nPowers, D. S., Zayd, Philadelphia 2014.\n\nQumm\u012b, Tafs\u012br, Beirut 1991.\n\nR\u0101z\u012b, Fakhr al-D\u012bn al-, al-Tafs\u012br al-kab\u012br, Cairo c. 1934\u201362.\n\nSakh\u0101w\u012b, al-Tu\u1e25fa al-la\u1e6d\u012bfa f\u012b ta\u02ber\u012bkh al-Mad\u012bna al-shar\u012bfa, Cairo 1957\u20138.", "start_char_idx": 212779, "end_char_idx": 214858, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b0aafba4-1eb3-4c48-91ff-2a06da3e7365": {"__data__": {"id_": "b0aafba4-1eb3-4c48-91ff-2a06da3e7365", "embedding": null, "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7036", "node_type": "4", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "fbe4def85a0ca777ace0e59a1548d382c85f194defafb83ed24f009350e01073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1f5905a8-15ed-4217-b528-ac511584ae3f", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "751dc693bffb84464e623fd6602537269e4fbbcfb9ecb7de07136a72ad1f803e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "76144ea3-c020-4a14-a385-ea2a53ef1c2e", "node_type": "1", "metadata": {}, "hash": "89524691e4395e879a3c506f4b4a2a59db80cc606b40d21db23ea007996a96f4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Mu\u1e25ammad\u2019s Deputies in Medina  \u2022  67\n\nSamh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101 bi-akhb\u0101r D\u0101r al-Mu\u1e63\u1e6daf\u0101, ed. Q. al-S\u0101marr\u0101\u02be\u012b, London 2001.\n\nSezgin, F., Geschichte des arabischen Schrifttums, Leiden 1967\u20132010.\n\nSG = Ibn Hish\u0101m, S\u012bra, trans. Guillaume.\n\nShoemaker, S. J., The death of a prophet: the end of Muhammad\u2019s life and the beginnings of \nIslam, Philadelphia 2012.\n\nSS = Ibn Hish\u0101m, S\u012bra, ed. Saqq\u0101 and others.\n\nT = the tables of Caskel, \u011eamharat an-nasab. \n\n\u1e6cabar\u012b, Tafs\u012br, Beirut 1992.\n\n\u1e6cabar\u012b, Ta\u02ber\u012bkh al-rusul wa\u02bel-mul\u016bk, ed. M. J. de Goeje and others, Leiden 1879\u20131901; trans. \nF. Rosenthal and others as The History of al-\u1e6cabar\u012b, Albany 1985\u20132007.\n\n\u1e6cabris\u012b, I\u02bfl\u0101m al-war\u0101, Qumm 1417. \n\n\u1e6cabris\u012b, Majma\u02bf al-bay\u0101n f\u012b tafs\u012br al-Qur\u02be\u0101n, Qumm 1403. \n\nTha\u02bflab\u012b, Qi\u1e63a\u1e63 al-anbiy\u0101\u02be, Beirut n.d.\n\nTheophanes, Chronographia, ed. C. de Boor, Leipzig 1883\u20135; trans. C. Mango and R. Scott \nas The Chronicle of Theophanes Confessor: Byzantine and Near Eastern History AD \n284\u2013813, Oxford 1997.\n\n\u1e6c\u016bs\u012b, Ab\u016b Ja\u02bffar, al-Tiby\u0101n f\u012b tafs\u012br al-Qur\u02be\u0101n, Najaf 1957\u201363.\n\nW = W\u0101qid\u012b, Magh\u0101z\u012b. \n\nW\u0101qid\u012b, Magh\u0101z\u012b, ed. M. Jones, London 1966 (abbreviated W); trans. R. Faizer and others as \nThe life of Mu\u1e25ammad: al-W\u0101qid\u012b\u2019s Kit\u0101b al-Magh\u0101z\u012b, London 2011.\n\nWellhausen, J., The Arab kingdom and its fall, Beirut 1963.\n\nYa\u02bfq\u016bb\u012b, Ta\u02ber\u012bkh, ed. M. T. Houtsma, Leiden 1883.\n\nY\u0101q\u016bt, Mu\u02bfjam al-buld\u0101n, Beirut 1957.\n\nZamakhshar\u012b, Kashsh\u0101f, ed. \u02bfA. A. \u02bfAbd al-Mawj\u016bd and \u02bfA. M. Mu\u02bfawwa\u1e0d, Riyadh 1998.", "start_char_idx": 214862, "end_char_idx": 216343, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "76144ea3-c020-4a14-a385-ea2a53ef1c2e": {"__data__": {"id_": "76144ea3-c020-4a14-a385-ea2a53ef1c2e", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b0aafba4-1eb3-4c48-91ff-2a06da3e7365", "node_type": "1", "metadata": {"identifier": "alusur-7036", "author": "Cook, Michael ", "title": "Mu\u1e25ammad\u2019s Deputies in Medina", "date": "2015-11-15", "file": "alusur-7036.pdf"}, "hash": "1545b489bcdc2d5a2830f63772f876d93930acbcb03a1ab243b0816233196417", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5c148661-d85e-4b46-bd16-c6083c61ee05", "node_type": "1", "metadata": {}, "hash": "370601b584b19a60a16d4e1cea57ff72adfc8f413a416f912664bd238f4138ad", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 68-86\n\nAb\u016b al-\u1e24asan \u02bfAl\u012b ibn Mu\u1e25ammad ibn \u1e24ab\u012bb al-M\u0101ward\u012b was a Muslim polymath, born in Basra, 364/974, and died in Baghdad, 30 Rab\u012b\u02bf I 450/27 May 1058.1 His extensive handbook of Sh\u0101fi\u02bfi law, al-\u1e24\u0101w\u012b al-kab\u012br, was much quoted in \n1.  For pre-modern biographies, v. al-Dhahab\u012b, T\u0101r\u012bkh al-isl\u0101m, ed. \u02bfUmar \u02bfAbd al-Sal\u0101m Tadmur\u012b, 52 vols \n\n(Beirut: D\u0101r al-Kit\u0101b al-\u02bfArab\u012b, 1407-21/1987-2000), 30 (441-460 H.): 253-6 with further references. Among \nmodern biographies in Arabic, I have been able to consult Mu\u1e25ammad Sulaym\u0101n D\u0101w\u016bd and Fu\u02be\u0101d \u02bfAbd \nal-Mun\u02bfim A\u1e25mad, al-Im\u0101m Ab\u016b al-\u1e24asan al-M\u0101ward\u012b (Alexandria: Mu\u02beassasat Shab\u0101b al-J\u0101mi\u02bfah, 1978), which \ncollects many useful facts but is not always reliable in detail. For example, it confuses M\u0101ward\u012b\u2019s title aq\u1e0d\u0101 \nal-qu\u1e0d\u0101h with the post of q\u0101\u1e0d\u012b al-qu\u1e0d\u0101h (17). For surveys of M\u0101ward\u012b\u2019s oeuvre, v. also Fu\u02be\u0101d \u02bfAbd al-Mun\u02bfim \nA\u1e25mad, introduction to M\u0101ward\u012b, K. Durar al-sul\u016bk f\u012b siy\u0101sat al-mul\u016bk (Riyadh: D\u0101r al-Wa\u1e6dan, 1417/1997), and \nKh\u0101lik \u02bfAbd al-Ra\u1e25m\u0101n al-\u02bfAkk, introduction to M\u0101ward\u012b, A\u02bfl\u0101m al-nub\u016bwah (Beirut: D\u0101r al-Naf\u0101\u02beis, 1414/1994). \nIn European languages, v. above all Carl Brockelmann, Geschichte der arabischen Litterature, 2nd edn, 2 vols \n(Leiden: E. J. Brill, 1943-89), 1:483 (386); Supplementband, 3 vols (Leiden: E. J. Brill, 1937-41), 1:668; George \nMakdisi, Ibn \u02bfAq\u012bl et la r\u00e9surgence de l\u2019Islam traditionaliste au XIe si\u00e9cle (Ve si\u00e9cle de l\u2019H\u00e9gire) (Damascus: \nInstitut Fran\u00e7ais de Damas, 1963), 221-3; and Henri Laoust, \u201cLa pens\u00e9e et l\u2019action politiques d\u2019al-M\u0101ward\u012b,\u201d \nRevue des \u00e9tudes islamiques 36 (1968): 11-92.\n\nAbstract\nAb\u016b al-\u1e24asan \u02bfAl\u012b ibn Mu\u1e25ammad ibn \u1e24ab\u012bb al-M\u0101ward\u012b was a Muslim polymath, born in Basra, 364/974, died \nin Baghdad, 30 Rab\u012b\u02bf I 450/27 May 1058. He is most famous today for al-A\u1e25k\u0101m al-sul\u1e6d\u0101n\u012byah, a review of the \nlaw as it affects or requires the action of the caliph. His extensive handbook of Sh\u0101fi\u02bfi law, al-\u1e24\u0101w\u012b al-kab\u012br (of \nwhich al-A\u1e25k\u0101m al-sul\u1e6d\u0101n\u012byah is effectively an abstract), was much quoted in succeeding centuries. He also \nwrote a major Qur\u2019an commentary and various shorter works, some in the Perso-Hellenistic wisdom tradition.", "start_char_idx": 45, "end_char_idx": 2217, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5c148661-d85e-4b46-bd16-c6083c61ee05": {"__data__": {"id_": "5c148661-d85e-4b46-bd16-c6083c61ee05", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "76144ea3-c020-4a14-a385-ea2a53ef1c2e", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "da3d1b4ba7d20a83f0e8de82ff2e2f6cabd96e17910c9b823b87ff80262e3391", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "24486468-a5fe-4235-836c-c2eebc63b51b", "node_type": "1", "metadata": {}, "hash": "9cf0af64b51be3bc8a5981060ac262303494930c35aa66fbc58f0ddc04bddfcb", "class_name": "RelatedNodeInfo"}}, "text": "Most of this study is devoted to three sample passages from the \u1e24\u0101w\u012b in translation with commentary: on the \nritual law, particularly the salutation at the close of the ritual prayer; on the law of waqf (pious foundations), \nparticularly whether a waqf property is subject to division among heirs; and, finally, on penal law, particularly \nwhether the stoning and flogging penalties for adultery are to be combined. They are sometimes opportunis-\ntic, seizing on any argument at hand, whether or not it is foreseen in the literature of jurisprudence (u\u1e63\u016bl al-\nfiqh). They are sometimes indeterminate, leaving questions of what to do unanswered. They sometimes refute \nobsolete positions, sometimes seem to expect to convert no one. They suggest that M\u0101ward\u012b\u2019s purpose in writ-\ning was not mainly practical, to persuade people to execute the rules of the Sh\u0101fi\u02bfi school. Equally important, \nthey suggest, were M\u0101ward\u012b\u2019s religious vision of a faithful community (distinguished more by its theory and \nritual practice than, say, particular patterns of property transfer) and the ludic pleasure of argument within \nthe learned \u00e9lite for whom he was writing.\n\nM\u0101ward\u012b\u2019s Legal Thinking\n\nChristopher MelChert\nUniversity of Oxford\n\n(christopher.melchert@orinst.ox.ac.uk)\n\n\n\n69  \u2022  Christopher MelChert\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nsucceeding centuries, and most of this article is devoted to three sample passages from \nit in translation with commentary. I have elsewhere reviewed his training in Sh\u0101fi\u02bfi law \nand his position within the school.2 In modern times, M\u0101ward\u012b has become most famous \nfor al-A\u1e25k\u0101m al-sul\u1e6d\u0101n\u012byah.3 The \u02bfAbb\u0101sid caliphs of his own time were politically weak, \nalthough slowly regaining power as part of the Sunni Revival.4 Almost their only means of \ninfluencing politics were (1) refusing to confirm appointments made and titles claimed by \nthe warlords and (2) threatening to call in other warlords from further afield, such as the \nGhaznavids. Accordingly, M\u0101ward\u012b stresses that all authority flows by delegation from the \ncaliph. He appoints military commanders to maintain order, qadis to maintain justice.\n\nThere is a close verbal parallel to M\u0101ward\u012b\u2019s A\u1e25k\u0101m under the same title by the \u1e24anbali \nqadi Ab\u016b Ya\u02bfl\u00e1 ibn al-Farr\u0101\u2019 (d. Baghdad, 458/1065)\u2014so close that either one must be \na rewriting of the other or each must be a rewriting of some unknown original.5 Most \nscholars who have discussed the two have refused to offer any opinion as to which was \nthe original, which a rewriting: Mu\u1e25ammad \u1e24\u0101mid al-Fiq\u012b, the first editor of Ab\u016b Ya\u02bfl\u00e1\u2019s \nversion; Henri Laoust, chronicler of M\u0101ward\u012b\u2019s political career; Donald Little, who made the \nfirst systematic comparison; and Nimrod Hurvitz, notable especially for correctly observing \nthat these are principally works of Islamic law, not political theory.6 On the other hand, \nMu\u1e25ammad \u02bfAbd al-Q\u0101dir Ab\u016b F\u0101ris published a book-length study of Ab\u016b Ya\u02bfl\u00e1\u2019s version \n\n2.  Christopher Melchert, \u201cM\u0101ward\u012b, Ab\u016b Ya\u201bl\u0101, and the Sunni revival,\u201d Prosperity and stagnation: some \ncultural and social aspects of the Abbasid period (750-1258), ed. Krzystof Ko\u015bcielniak, Orientalia Christiana \nCracoviensia, Monographiae 1 (Cracow: UNUM, 2010), 37-61, esp. 41-3.\n\n3.  Available in numerous editions\u2014my references in what follows are to M\u0101ward\u012b, al-A\u1e25k\u0101m al-sul\u1e6d\u0101n\u012byah, \ned.", "start_char_idx": 2219, "end_char_idx": 5550, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "24486468-a5fe-4235-836c-c2eebc63b51b": {"__data__": {"id_": "24486468-a5fe-4235-836c-c2eebc63b51b", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5c148661-d85e-4b46-bd16-c6083c61ee05", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "7a58adfd3f41f3dd649eb6741127d14e226ee831e8bae798a6a210139e205f9a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5d0644e7-57f4-435a-ab30-c3ec5cfb63ba", "node_type": "1", "metadata": {}, "hash": "cf4b38632ff1dcec0e2b8aa09c9963e549518ce750bfa7b1c889a510b2d4e6c5", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfI\u1e63\u0101m F\u0101ris al-\u1e24arast\u0101n\u012b and Mu\u1e25ammad Ibr\u0101h\u012bm al-Zughl\u012b (Beirut: al-Maktab al-Isl\u0101m\u012b, 1416/1996). I \nhave examined two English translations, both of which seem adequate: The laws of Islamic governance, \ntrans. Asadullah Yate (London: Ta-Ha Publishers, 1996), and The ordinances of government, trans. Wafaa H. \nWahba (Reading, UK: Garnet, 1996). The classic expos\u00e9 is H. A. R. Gibb, \u201cAl-Mawardi\u2019s theory of the caliphate,\u201d \nStudies on the civilization of Islam, ed. Stanford J. Shaw and William R. Polk (Princeton: Univ. Press, 1962), \n151-65 (originally in Islamic culture [Hyderabad] 11 [1937]: 291-302). V. also Mohammed Arkoun, \u201cL\u2019\u00e9thique \nmusulmane d\u2019apr\u00e8s M\u0101ward\u012b,\u201d Revue des \u00e9tudes islamiques 31 (1963): 1-31; Donald Little, \u201cA new look at \nal-A\u1e25k\u0101m al-sul\u1e6d\u0101niyya,\u201d Muslim world 64 (1974): 1-18; Hanna Mikhail, Politics and revelation: M\u0101ward\u012b \nand after (Edinburgh: University Press, 1995); Eltigani Abdulqadir Hamid, \u201cAl-Mawardi\u2019s theory of state: \nsome ignored dimensions,\u201d American journal of Islamic social sciences 18/4 (2001): 1-18; Eric J. Hanne, \n\u201cAbbasid politics and the classical theory of the caliphate,\u201d Writers and rulers, ed. Beatrice Gruendler and \nLouise Marlow, Literaturen im Kontext: Arabisch-Persisch-T\u00fcrkisch 16 (Wiesbaden: Reichert, 2004), 49-71; \nand Nimrod Hurvitz, Competing texts: the relationship between al-Mawardi\u2019s and Abu Ya\u201bla\u2019s al-Ahkam \nal-sultaniyya, Islamic Legal Studies Program, Harvard Law School, Occasional publications 8 (October 2007) \n(Cambridge, Mass.: Islamic Legal Studies Program, Harvard Law School, 2007). For surveys of M\u0101ward\u012b\u2019s \noeuvre, see D\u0101w\u016bd and A\u1e25mad, al-Im\u0101m (cited above, n. 1), also these: Fu\u02be\u0101d \u02bfAbd al-Mun\u02bfim A\u1e25mad, \nintroduction to M\u0101ward\u012b, K. Durar al-sul\u016bk f\u012b siy\u0101sat al-mul\u016bk (Riyadh: D\u0101r al-Wa\u1e6dan, 1417/1997); Kh\u0101lik \u02bfAbd \nal-Ra\u1e25m\u0101n al-\u02bfAkk, introduction to M\u0101ward\u012b, A\u02bfl\u0101m al-nub\u016bwah (Beirut: D\u0101r al-Naf\u0101\u02beis, 1414/1994). \n\n4.  V. Makdisi, Ibn \u02bfAq\u012bl, chaps. 2, 4; idem, \u201cThe Sunn\u012b Revival,\u201d Islamic civilization 950-1150, ed. D. S. \nRichards, Papers on Islamic History 3 (Oxford: Cassirer, 1973), 155-68; Glassen, Der mittlere Weg, chap. 2.\n\n5.  Ab\u016b Ya\u02bfl\u0101 ibn al-Farr\u0101\u02be, al-A\u1e25k\u0101m al-sul\u1e6d\u0101n\u012byah, ed. Mu\u1e25ammad \u1e24\u0101mid al-Fiq\u012b (Cairo: Maktabat Mu\u1e63\u1e6daf\u00e1 \nal-B\u0101b\u012b al-\u1e24alab\u012b, n.d.; 2nd edn., 1966; 2nd edn. repr. Beirut: D\u0101r al-Kutub al-\u02bfIlm\u012byah, 1403/1983).\n\n6.", "start_char_idx": 5551, "end_char_idx": 7880, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5d0644e7-57f4-435a-ab30-c3ec5cfb63ba": {"__data__": {"id_": "5d0644e7-57f4-435a-ab30-c3ec5cfb63ba", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "24486468-a5fe-4235-836c-c2eebc63b51b", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "dfc6ebd1c910ab922d5a9e37f8cafdd81bdab31383eb53046b10436ce74518c5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "41942ed8-4d27-4f68-a5b9-deed28a7fea3", "node_type": "1", "metadata": {}, "hash": "881afcc60103112a5d6aa1378eab85ab93d3dfdb4dddc5847943548fc7129967", "class_name": "RelatedNodeInfo"}}, "text": "6.  Fiq\u012b, introduction to Ab\u016b Ya\u02bfl\u00e1, A\u1e25k\u0101m, 18; Laoust, \u201cPens\u00e9e,\u201d 15; Little, \u201cNew Look\u201d; Hurvitz, Competing \ntexts.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n M\u0101ward\u012b\u2019s Legal Thinking   \u2022  70\n\nthat includes an extended argument for the priority of M\u0101ward\u012b\u2019s version.7 I myself, to the \ncontrary, have argued that Ab\u016b Ya\u02bfl\u00e1\u2019s \u1e24anbali version is the earlier, so that M\u0101ward\u012b\u2019s \nversion describing \u1e24anafi, M\u0101liki, and Sh\u0101fi\u02bfi positions must have been written as a \nsupplement to it.8 I will not rehearse the argument here. Besides their reviewing the rules \nof different schools, the outstanding difference between the two seems to be what Donald \nLittle stressed, namely that M\u0101ward\u012b seems less reluctant than Ab\u016b Ya\u02bfl\u00e1 to countenance \nthe removal of a wicked caliph.9 With some other details, the difference suggests that \nM\u0101ward\u012b stood a little further back from the caliph.\n\nBefore the 19th century, M\u0101ward\u012b was equally famous for al-\u1e24\u0101w\u012b al-kab\u012br, of which \nonly recently has a full text been published.10 Formally a commentary on the Mukhta\u1e63ar \nof al-Muzan\u012b (d. Old Cairo, 264/877?), it rehearses and defends the rules of Sh\u0101fi\u02bfi law at \ngreat length. It once refers to the hypothetical case of someone who has resolved to fast \nthe year 440 (1048-9), suggesting that M\u0101ward\u012b was composing it around then; that is, \nafter his retirement from politics in 437/1045-6.11 In al-Nawaw\u012b\u2019s highly detailed survey \nof Sh\u0101fi\u02bf\u012b law, al-Majm\u016b\u02bf, M\u0101ward\u012b is the fourth most often cited authority, behind Im\u0101m \nal-\u1e24aramayn (d. Bushtaniq\u0101n, 478/1085) but ahead of al-Ghaz\u0101l\u012b (d. Tus, 505/1111).12 There \nseems to have been also a smaller version, al-\u1e24\u0101w\u012b al-\u1e63agh\u012br, for it was the subject of a \ncommentary by Kam\u0101l al-D\u012bn A\u1e25mad ibn \u02bfUmar (d. Cairo, 758/1357).13\n\nAlso now in print is M\u0101ward\u012b\u2019s commentary on the Qur\u2019an, al-Nukat wa-al-\u02bfuy\u016bn.14 It \ntreats the entire Qur\u2019an in order, quoting a few verses at a time, then short glosses mainly \nfrom exegetes of the eighth century C.e., occasionally also textual variants and examples \nof usage from poetry. In line with the Sunni tradition of Qur\u2019an commentary, it normally \npresents a range of possible interpretations without asserting that any one is the best.15 It \nalso was influential in the later tradition; for example, the famous commentator al-Qur\u1e6dub\u012b \n\n7.  Mu\u1e25ammad \u02bfAbd al-Q\u0101dir Ab\u016b F\u0101ris, al-Q\u0101\u1e0d\u012b Ab\u016b Ya\u02bfl\u00e1 al-Farr\u0101\u02be wa-kit\u0101buhu al-A\u1e25k\u0101m al-sul\u1e6d\u0101n\u012byah \n(Beirut: Mu\u02beassasat al-Ris\u0101lah, 1403/1983), 516-47.\n\n8.  Melchert, \u201cM\u0101ward\u012b,\u201d 53-9.\n9.  Little, \u201cNew Look,\u201d 13-14.\n10.  Al-M\u0101ward\u012b, al-\u1e24\u0101w\u012b al-kab\u012br, ed. Ma\u1e25m\u016bd Ma\u1e6draj\u012b, et al., 24 vols (Bei rut: D\u0101r al-Fikr, 1414/1994); also \n\ned.", "start_char_idx": 7878, "end_char_idx": 10502, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "41942ed8-4d27-4f68-a5b9-deed28a7fea3": {"__data__": {"id_": "41942ed8-4d27-4f68-a5b9-deed28a7fea3", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5d0644e7-57f4-435a-ab30-c3ec5cfb63ba", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "cf1c10e9636ac641ff2f1bc2548e9866c468180c073325fa94c5dab37415c775", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f896ee32-feb9-45d4-823e-27eb43032367", "node_type": "1", "metadata": {}, "hash": "61125887665fa8846a47877610e213feae2dbcd25462ecfaf536bc20011e7f83", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAl\u012b Mu\u1e25ammad Mu\u02bfawwa\u1e0d and \u02bf\u0100dil A\u1e25mad \u02bfAbd al-Mawj\u016bd, 20 vols (Beirut: D\u0101r al-Kutub al-\u02bfIlm\u012byah, \n1414/1994). Henceforth, references to the latter edition will be in italics. Neither edition is particularly good. \n\n11.  M\u0101ward\u012b, \u1e24\u0101w\u012b 20:36 15:491.\n12.  Al-Nawaw\u012b, al-Majm\u016b\u02bf, 18 vols., ed. Zakar\u012by\u0101\u02be \u02bfAl\u012b Y\u016bsuf (Cairo: Ma\u1e6dba\u02bfat al-\u02bf\u0100\u1e63imah or Ma\u1e6dba\u02bfat \n\nal-Im\u0101m, 1966-9). Vols. 1-9 are by al-Nawaw\u012b, the rest by various continuators. On the most-cited names in \nthe Sh\u0101fi\u02bfi tradition, v. Christopher Melchert, \u201cAb\u016b Is\u1e25\u0101q al-\u0160\u012br\u0101z\u012b and Ibn al-\u1e62abb\u0101\u0121 and the advantages of \nteaching at a madrasa,\u201d Annales Islamolo giques, no 45 (2011), 141-66, at 155-6.\n\n13.  Subk\u012b, \u1e6cabaq\u0101t 9:19. Kam\u0101l al-D\u012bn also apparently abridged al-\u1e24\u0101w\u012b al-kab\u012br and combined it with his \nabridgement of another Sh\u0101fi\u02bfi handbook.\n\n14.  Al-M\u0101ward\u012b, K. al-Nukat wa-al-\u02bfuy\u016bn, ed. al-Sayyid ibn \u02bfAbd al-Maq\u1e63\u016bd ibn \u02bfAbd al-Ra\u1e25\u012bm, 6 vols \n(Beirut: D\u0101r al-Kutub al-\u02bfIlm\u012byah and Mu\u02beassasat al-Kutub al-Thaq\u0101f\u012byah, n.d.). I have not seen the earlier \nedition of Khi\u1e0dr Mu\u1e25ammad Khi\u1e0dr, 4 vols (Kuwait: Wiz\u0101rat al-Awq\u0101f, 1982).\n\n15.  On the tradition, v. Norman Calder, \u201cTafs\u012br from \u1e6cabar\u012b to Ibn Kath\u012br,\u201d Approaches to the Qur\u02be\u0101n, ed. \nG. R. Hawting and Abdul-Kader A. Shareef, Routledge/SOAS Series on con temporary politics and culture in the \nMid dle East (London: Routledge, 1993), 101-40.\n\n\n\n71  \u2022  Christopher MelChert\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n(d. 671/1273?) cites M\u0101ward\u012b more often than any other earlier commentator except \nal-\u1e6cabar\u012b (d. 310/923).16 Concerning the Qur\u2019an, M\u0101ward\u012b also wrote an Amth\u0101l al-Qur\u2019\u0101n, of \nwhich a manuscript is extant in Turkey, and a lost Mukhta\u1e63ar \u02bful\u016bm al-Qur\u2019\u0101n mentioned in \nthe introduction to the Amth\u0101l.17 Al-Nukat is where pre-modern Muslim critics complained \nof M\u0101ward\u012b\u2019s advocating Mu\u02bftazili theological views, such as rejection of predestination.18\nHowever, pre-modern critics exculpated M\u0101ward\u012b of advocating Mu\u02bftazil\u012b views \nsystematically. I know of no Mu\u02bftazili biographical dictionary that lays claim to M\u0101ward\u012b, \nalthough the chief of the Baghdadi Sh\u0101fi\u02bfi school in his time, Ab\u016b al-\u1e6cayyib al-\u1e6cabar\u012b (d. \n450/1058), may appear in one.19\n\nFinally, there are also in print several shorter works on law, religion, politics, and adab. \nTo begin with law, al-Iqn\u0101\u02bf was written for the caliph al-Q\u0101dir (r.", "start_char_idx": 10503, "end_char_idx": 12823, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f896ee32-feb9-45d4-823e-27eb43032367": {"__data__": {"id_": "f896ee32-feb9-45d4-823e-27eb43032367", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "41942ed8-4d27-4f68-a5b9-deed28a7fea3", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "e7b35fecd2e76fb086bfba05b77ee022ba247724d0b5a87eed16230c4eee561a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "76e80cd3-cf0f-4a37-8af1-8ca7c550664a", "node_type": "1", "metadata": {}, "hash": "d3fca36fb91bdfcdf691c2d76e117c00daa1f55a537e912552a47ad54412cce1", "class_name": "RelatedNodeInfo"}}, "text": "381-422/991-1031), who \nrequested expos\u00e9s of the ordinances of each of the four Sunni schools of law. The famous \nMukhta\u1e63ar of al-Qud\u016br\u012b (d. Baghdad, 428/1037) is its \u1e24anaf\u012b counterpart, while \u02bfAbd \nal-Wahh\u0101b al-Tha\u02bflab\u012b (d. Cairo, 422/1031) prepared an epitome of M\u0101liki law, probably \nal-Talq\u012bn.20 A\u02bfl\u0101m al-nub\u016bwah deals with the signs of prophecy.21 In part, this entails kal\u0101m \nquestions such as the differences between prophetic miracles and magic and how to tell \nfalse prophets from true. Among the signs that Islam is the best religion is its moderation \nbetween the severity of the Christians and the laxity of the Jews; between Christian \nrejection of the world and Jewish embrace of it\u2014not an original idea with M\u0101ward\u012b but \napparently typical of his inclination toward the middle.22\n\nQaw\u0101n\u012bn al-wiz\u0101rah is another work on government.23 M\u0101ward\u012b describes it at the \nbeginning as a response to someone\u2019s request, addressing an unnamed vizier in the \n\n16.  According to al-Qur\u1e6dub\u012b, al-J\u0101mi\u02bf li-a\u1e25k\u0101m al-Qur\u02be\u0101n, ed. Mu\u1e25ammad Ibr\u0101h\u012bm al-\u1e24ifn\u0101w\u012b & Ma\u1e25m\u016bd \n\u1e24\u0101mid \u02bfUthm\u0101n, 22 vols (Cairo: D\u0101r al-\u1e24ad\u012bth, 1414/1994), indexes by Sayyid Ibr\u0101h\u012bm \u1e62\u0101diq & Mu\u1e25ammad \u02bfAl\u012b \n\u02bfAbd al -Q\u0101dir, al-\u1e6cabar\u012b is cited 179 times, al-M\u0101ward\u012b 154, Ab\u016b Na\u1e63r al-Qushayr\u012b (d. 514/1120) 148, al-Tha\u02bflab\u012b \n(d. 427/1035) 80.\n\n17.  Fu\u02be\u0101d \u02bfAbd al-Mun\u02bfim A\u1e25mad, introduction to al-M\u0101ward\u012b, K. Durar al-sul\u016bk f\u012b siy\u0101sat al-mul\u016bk (Riyadh: \nD\u0101r al-Wa\u1e6dan, 1417/1997), 37.\n\n18.  E.g., Ibn al-\u1e62al\u0101\u1e25, \u1e6cabaq\u0101t al-fuqah\u0101\u02be al-sh\u0101fi\u02bf\u012byah, ed. al-Nawaw\u012b, al-Mizz\u012b, and Mu\u1e25y\u012b al-D\u012bn \u02bfAl\u012b Naj\u012bb, \n2 vols (Beirut: D\u0101r al-Bash\u0101\u02beir al-Isl\u0101m\u012byah, 1413/1992), 2:638-40, 642, followed by Subk\u012b, \u1e6cabaq\u0101t 5:270.\n\n19.  On M\u0101ward\u012b\u2019s Mu\u02bftazilism, v. further Melchert, \u201cM\u0101ward\u012b,\u201d 46-7, but the question deserves a fuller \nstudy. On Ab\u016b al-\u1e6cayyib al-\u1e6cabar\u012b, v. Bayhaq\u012b (al-\u1e24\u0101kim al-Jusham\u012b or Jishum\u012b), Shar\u1e25 \u02bfuy\u016bn al-mas\u0101\u02beil, in \nFu\u02be\u0101d Sayyid, ed., Fa\u1e0dl al-i\u02bftiz\u0101l wa-\u1e6dabaq\u0101t al-mu\u02bftazilah (Tunis: al-D\u0101r al-T\u016bnis\u012byah lil-Nashr, 1393/1974), 385.\n\n20.  Al-M\u0101ward\u012b, al-Iqn\u0101\u02bf f\u012b al-fiqh al-sh\u0101fi\u02bf\u012b, ed. Khi\u1e0dr Mu\u1e25ammad Khi\u1e0dr (Kuwait: Maktabat D\u0101r al-\u02bfUr\u016bbah, \n1402/1982).", "start_char_idx": 12824, "end_char_idx": 14939, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "76e80cd3-cf0f-4a37-8af1-8ca7c550664a": {"__data__": {"id_": "76e80cd3-cf0f-4a37-8af1-8ca7c550664a", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f896ee32-feb9-45d4-823e-27eb43032367", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "073dea791a764fce2e383b49f80f8973faf6d4a8ca8fe6647f39c9720af0ecfb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9032671f-ac05-44e5-b334-a4d2e6603821", "node_type": "1", "metadata": {}, "hash": "a8985daa07fe5899b2a99dc37ee085fc90af53039891fe29dc7e91fd7df7c975", "class_name": "RelatedNodeInfo"}}, "text": "For the story of the commissioning, v. Y\u0101q\u016bt, ed. Margoliouth, 5:408 = ed. \u02bfAbb\u0101s, 5:1956. Y\u0101q\u016bt \nstates that he does not know who wrote an epitome of \u1e24anbali law on this occasion, but my guess is that it was \nAb\u016b Ya\u201bl\u00e1, probably al-Mujarrad. \n\n21.  Al-M\u0101ward\u012b, A\u02bfl\u0101m al-nub\u016bwah, several editions, of which the one with the most helpful notes is that of \nKh\u0101lik \u02bfAbd al-Ra\u1e25m\u0101n al-\u02bfAkk (Beirut: D\u0101r al-Naf\u0101\u02beis, 1414/1994).\n\n22.  M\u0101ward\u012b, A\u02bfl\u0101m, ed. \u02bfAkk, 331-2.\n23.  M\u0101ward\u012b, Adab al-waz\u012br, al-Ras\u0101\u02beil al-n\u0101dirah 5 (Cairo: Maktabat al-Kh\u0101nj\u012b, 1348/1929); al-Wiz\u0101rah \n\n(adab al-waz\u012br), ed. Mu\u1e25ammad Sulaym\u0101n D\u0101wud and Fu\u02be\u0101d \u02bfAbd al-Mun\u02bfim A\u1e25mad (Alexandria: D\u0101r al-J\u0101mi\u02bf\u0101t \nal-Mi\u1e63r\u012byah, 1396/1976); Qaw\u0101n\u012bn al-wiz\u0101rah wa-siy\u0101sat al-mulk, ed. Ri\u1e0dw\u0101n al-Sayyid (Beirut: D\u0101r al-\u1e6cal\u012b\u02bfah, \n1979).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n M\u0101ward\u012b\u2019s Legal Thinking   \u2022  72\n\nsecond person.24 The vizier in question is told of claims on him from both sul\u1e6d\u0101n and \nmalik, likewise of claims he has on them, presumably indicating the caliph and the \nleading Buwayhid warlord, respectively.25 It does not always agree exactly with al-A\u1e25k\u0101m \nal-sul\u1e6d\u0101n\u012byah. For example, a controversial point in the A\u1e25k\u0101m is M\u0101ward\u012b\u2019s assertion that \nwaz\u012br al-tanf\u012bdh, the government minister who carries out orders without ever originating \nany himself, may be a dhimm\u012b (tribute-paying non-Muslim). Al-Wiz\u0101rah mentions waz\u012br \nal-tanf\u012bdh but says nothing of his religion.26 One might infer from such differences the \nevolution of M\u0101ward\u012b\u2019s thinking, on the assumption that al-Wiz\u0101rah is an early work \nand al-A\u1e25k\u0101m a late; however, it would be difficult to distinguish between differences \noccasioned by the evolution of his thought and others occasioned by genre and limits on \nlength, and I attempt no systematic comparison here.\n\nM\u0101ward\u012b is also associated with several other texts in the tradition of \u2018mirrors for \nprinces\u2019: (1) al-Tu\u1e25fah al-mul\u016bk\u012byah f\u012b al-\u0101d\u0101b al-siy\u0101s\u012byah27; (2) Na\u1e63\u012b\u1e25at al-mul\u016bk28; (3) \nTash\u012bl al-na\u1e93ar wa-ta\u02bfj\u012bl al-\u1e93afar29; and (4) Durar al-sul\u016bk f\u012b siy\u0101sat al-mul\u016bk.30 The first two \nare not mentioned by pre-modern biographers, and their attribution to M\u0101ward\u012b has now \nbeen discredited.31 The third is attributed to M\u0101ward\u012b by Y\u0101q\u016bt under a slightly different \ntitle (Ta\u02bfj\u012bl al-na\u1e63r wa-tash\u012bl al-\u1e93afar).", "start_char_idx": 14940, "end_char_idx": 17231, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9032671f-ac05-44e5-b334-a4d2e6603821": {"__data__": {"id_": "9032671f-ac05-44e5-b334-a4d2e6603821", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "76e80cd3-cf0f-4a37-8af1-8ca7c550664a", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "81d4f076093bc0cefd0155f5d943b9386950d03577ab8e1d8e32e8d6c032c70b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aa6659f9-39a0-49b7-b8f9-448befcd2b88", "node_type": "1", "metadata": {}, "hash": "f88d7bf02ee640f88d7add3d5115f4353efe520468588b76717aff8ec6717dfb", "class_name": "RelatedNodeInfo"}}, "text": "It draws heavily on the Persian and Hellenistic \ntraditions as well as on the Arabo-Islamic.32 The fourth seems to be one of his earliest \nworks, from about 393/1002-3.33 Dedicated to the Buwayhid prince Bah\u0101\u2019 al-Dawlah, \nit too draws for its quotations on both the Persian and Islamic imperial traditions \n(An\u016bshirv\u0101n and Ardash\u012br on the Persian side, various Umayyad and \u02bfAbb\u0101sid caliphs \nand their governors on the Islamic), besides various unnamed \u1e25ukam\u0101\u2019, some evidently \nin the Hellenistic tradition.34 An unpublished manuscript in the Escorial titled al-Fa\u1e0d\u0101\u2019il \n\n24.  M\u0101ward\u012b, Wiz\u0101rah, 47.\n25.  M\u0101ward\u012b, Wiz\u0101rah, 101-5 (sul\u1e6d\u0101n), 139-42 (malik).\n26.  M\u0101ward\u012b, Wiz\u0101rah, 126-7; idem, A\u1e25k\u0101m, 46-7. For indignation on the part of later Sh\u0101fi\u02bfi jurisprudents, \n\nv. D\u0101w\u016bd and \u02bfAbd al-Mun\u02bfim, Im\u0101m, 109-11. Ab\u016b Ya\u02bfl\u00e1 attributes the opinion that waz\u012br al-tanf\u012bdh may be a \ndhimm\u012b to the \u1e24anbali al-Khiraq\u012b (d. Damascus, 334/945-6), A\u1e25k\u0101m, 32.\n\n27.  For the edition of Fu\u02be\u0101d \u02bfAbd al-Mun\u02bfim, v. n. 17.\n28.  I have consulted Na\u1e63\u012b\u1e25at al-mul\u016bk, ed. Mu\u1e25ammad J\u0101sim al-\u1e24abash\u012b (Baghdad: D\u0101r al-Shu\u02be\u016bn \n\nal-Thaq\u0101f\u012byah al-\u02bf\u0100mmah, n.d.). I have heard of but not seen editions by Khi\u1e0dr Mu\u1e25ammad Khi\u1e0dr (Kuwait, \n1983) and Fu\u02be\u0101d \u02bfAbd al-Mun\u02bfim A\u1e25mad (Alexandria, 1988).\n\n29.  Al-M\u0101ward\u012b, Tash\u012bl al-na\u1e93ar wa-ta\u02bfj\u012bl al-\u1e93afar, ed. Mu\u1e25y\u012b Hil\u0101l al-Sar\u1e25\u0101n, sup. \u1e24asan al-S\u0101\u02bf\u0101t\u012b (Beirut: \nD\u0101r al-Nah\u1e0dah al-\u02bfArab\u012byah, 1401/1981; ed. Ri\u1e0dw\u0101n al-Sayyid, Silsilat nu\u1e63\u016b\u1e63 al-fikr al-siy\u0101s\u012b al-\u02bfarab\u012b al-Isl\u0101m\u012b 1 \n(Beirut: D\u0101r al-\u02bfUl\u016bm al-\u02bfArab\u012byah & al-Markaz al-Isl\u0101m\u012b lil-Bu\u1e25\u016bth, 1987).\n\n30.  For A\u1e25mad\u2019s edition, v. n. 1.\n31.  Fu\u02be\u0101d \u02bfAbd al-Mun\u02bfim, introduction to M\u0101ward\u012b (attrib.), Tu\u1e25fah, 38; idem, introduction to his edition \n\nof the Na\u1e63\u012b\u1e25ah; v. most recently Louise Marlow, \u201cDifference and encyclopaedism in tenth-century Eastern \nIran,\u201d Jerusalem studies in Arabic and Islam, no 40 (2013), 195-244, esp. 197-9 on the authorship of Na\u1e63\u012b\u1e25at \nal-mul\u016bk.\n\n32.  V. n. 34 for one Hellenistic example.\n33.  On the date, v. A\u1e25mad, introduction, 36-40.\n34.  E.g., Durar, 112, attributed by M\u0101ward\u012b to manth\u016br al-\u1e25ikam, elsewhere to Hermes Trismegistus.", "start_char_idx": 17232, "end_char_idx": 19356, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aa6659f9-39a0-49b7-b8f9-448befcd2b88": {"__data__": {"id_": "aa6659f9-39a0-49b7-b8f9-448befcd2b88", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9032671f-ac05-44e5-b334-a4d2e6603821", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "299073af041d9ecd4334658e10673a90f5b11594820730b7e91889a67cb3aedc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "db3a1380-c24f-40d0-8286-8987eb5fae14", "node_type": "1", "metadata": {}, "hash": "194ad36ecb56cfe6f4d7d35d553254d85713b55fb6cc61efd47e8cfcef295b84", "class_name": "RelatedNodeInfo"}}, "text": "73  \u2022  Christopher MelChert\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nand attributed to M\u0101ward\u012b is suspected of being a section of either Durar al-sul\u016bk or \nAdab al-duny\u0101 wa-al-d\u012bn.35 Likewise uncertain is the attribution to M\u0101ward\u012b of two books \nconcerning the \u1e25isbah (enforcement of public morals), of which manuscripts are found in \nCairo and Jerusalem.36 K\u0101tib \u00c7eleb\u012b attributes to him a musnad collecting hadith related \nby Ab\u016b \u1e24an\u012bfah, incorporated into a synthesis of fifteen such mas\u0101n\u012bd by Mu\u1e25ammad \nibn Ma\u1e25m\u016bd al-Khw\u0101rizm\u012b (d. 665/1266-7?).37 However, I suspect this is a mistake, for \nal-Khw\u0101rizm\u012b himself apparently identifies the musnad in question as the work of someone \nelse entirely.38\n\nAs for adab, Adab al-duny\u0101 wa-al-d\u012bn comprises three sections: adab al-d\u012bn, on Islamic \nlaw, adab al-duny\u0101, on the wisdom tradition, and adab al-nafs on the cultivation of \npersonal virtues such as not to be loquacious or envious. The introduction is notable for its \nargument that reason and revelation (\u02bfaql and shar\u02bf) are complementary.39 The section on \nIslamic law supplies rational justifications for the rules; for example, it is the earliest work \nknown to me that presents the Rama\u1e0d\u0101n fast as training in sympathy and forbearance \ntoward the poor, who are hungry most of the time.40 The same attention to balancing \nreason and revelation that shows up in Adab al-duny\u0101 wa-al-d\u012bn is also evident in al-\u1e24\u0101w\u012b \nal-kab\u012br.41\n\nAl-Amth\u0101l wa-al-\u1e25ikam, a smaller work, comprises ten sections.42 Each starts with \nadvice from the Prophet. Then come proverbs and poetry. Most of the proverbs are the \nsayings of \u201cwise men (\u1e25ukam\u0101\u2019),\u201d here meaning eighth-century renunciants (zuhh\u0101d, \nnuss\u0101k). However, some are from the Persian tradition, like much of the middle section \nof Adab al-duny\u0101 wa-al-d\u012bn, among other works. A substantial work on Arabic grammar \nis apparently lost.43 I am inclined to suppose that M\u0101ward\u012b put away the Persian and \nHellenistic traditions as the Sunni revival progressed and he transferred his principal \nloyalties from the Buwayhids to the caliph. In this way, the development of his oeuvre \n\n35.  A\u1e25mad, introduction to Durar al-sul\u016bk, 30.\n36.  D\u0101w\u016bd and \u02bfAbd al-Mun\u02bfim, Im\u0101m, 114.\n37.  K\u0101tib \u00c7eleb\u012b, Kashf al-\u1e93un\u016bn, ed. \u015eerefettin Yaltkaya and Rifat Bilge, 2 vols (Istanbul: Maarif Matbaas\u0131, \n\n1941, 1943), 2:1681.\n38.  Al-Khw\u0101rizm\u012b, J\u0101mi\u02bf mas\u0101n\u012bd al-im\u0101m al-a\u02bf\u1e93am, 2 vols (Hyderabad: Majlis D\u0101\u02beirat al-Ma\u02bf\u0101rif \n\nal-Ni\u1e93\u0101m\u012byah, 1332), 1:5. The fifteenth work on this list is attributed to an Ab\u016b al-Q\u0101sim \u02bfAbd All\u0101h ibn \nMu\u1e25ammad ibn Ab\u012b al-\u02bfAww\u0101m al-Sughd\u012b, so far untraced by me.\n\n39.  Al-M\u0101ward\u012b, Adab al-duny\u0101 wa-al-d\u012bn, ed. Mu\u1e25ammad Kar\u012bm R\u0101ji\u1e25 (Beirut: D\u0101r Iqra\u02be, 1401/1981), 7. I \nhave heard of but not seen a translation into English: The discipline of religious and worldly matters, trans. \nThoreya Mahdi Allam, rev.", "start_char_idx": 19360, "end_char_idx": 22203, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "db3a1380-c24f-40d0-8286-8987eb5fae14": {"__data__": {"id_": "db3a1380-c24f-40d0-8286-8987eb5fae14", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aa6659f9-39a0-49b7-b8f9-448befcd2b88", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "c55e574221c2e0fa8961a890224309590a87e7e3fdc44f0338374b24f9e8c637", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "783e185d-9bb6-4955-8cc8-9c104c7d4427", "node_type": "1", "metadata": {}, "hash": "023fffe2514689288dd011ddee67dcf498f0e09db516a01219861799bba9372d", "class_name": "RelatedNodeInfo"}}, "text": "Thoreya Mahdi Allam, rev. Magdi Wahba and Abderrafi Benhallam ([Morocco]: ISESCO, 1995).\n\n40.  M\u0101ward\u012b, Adab al-duny\u0101, 102.\n41.  For a longer discussion of Adab al-duny\u0101 wa-al-d\u012bn, v. Jean-Claude Vadet, Les id\u00e9es morales dans \n\nl\u2019Islam, Islamiques (Paris: Presses Universitaires de France, 1995), 48-54. Vadet likewise stresses reason \nand revelation, finding in M\u0101ward\u012b a subtle synthesis of the Islamic and Persian traditions. V. also Arkoun, \n\u201cL\u2019\u00e9thique musulmane,\u201d finally stressing M\u0101ward\u012b\u2019s synthesis of worldly wisdom and religious.\n\n42.  I have examined two editions, both by Fu\u02be\u0101d \u02bfAbd al-Mun\u02bfim A\u1e25mad: Doha: D\u0101r al-\u1e24aramayn, \n1403/1983 and Riyadh: D\u0101r al-Wa\u1e6dan, 1420/1999. The former is expressly based on only two MSS. The latter \ndescribes three additional MSS but offers no further corrections based on them.\n\n43.  Listed by Y\u0101q\u016bt, Irsh\u0101d, ed. Margoliouth, 5:408 = ed. \u02bfAbb\u0101s, 5:1956.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n M\u0101ward\u012b\u2019s Legal Thinking   \u2022  74\n\nillustrates the waning of what has been called the Renaissance of Islam and the waxing of \nthe new, thoroughgoing re-emphasis on Arabic and Islam associated especially with the \nSaljuqs to come.44\n\nLegal Thought\n\nThe section on qadis in al-\u1e24\u0101w\u012b includes one of the earliest extant expositions of u\u1e63\u016bl \nal-fiqh, Islamic jurisprudence strictly speaking.45 (It apparently appears in this unusual \nplace because, as a Sh\u0101fi\u02bfi, M\u0101ward\u012b thought the qadi ought to be familiar with u\u1e63\u016bl al-fiqh \nas well as fur\u016b\u02bf, the practical rules.46 However, Devin Stewart has made out that some of \nthe earliest expositions of u\u1e63\u016bl al-fiqh were in books about judgeship, so the \u1e24\u0101w\u012b may \nrepresent the end of the primitive tradition on this point.47) Hitherto, students of Islamic \nlegal thought have more often approached it through u\u1e63\u016bl al-fiqh than collections of rules, \nand it is certainly to be hoped that one of them soon brings M\u0101ward\u012b\u2019s exposition into \nthe discussion.48 What follows are translations with comments of three passages from the \n\u1e24\u0101w\u012b concerning practical rules. Like other extensive presentations of the law (mabs\u016b\u1e6d\u0101t, \nsometimes mu\u1e6dawwal\u0101t), the \u1e24\u0101w\u012b offers detailed justifications of the rules of one school \n(for M\u0101ward\u012b of course the Sh\u0101fi\u02bfi), implying a great deal of legal theory.\n\nExample 1: whether the salutation is necessary at the end of the prayer\n\nHere is M\u0101ward\u012b\u2019s discussion of the conclusion of the ritual prayer. All schools agree \nthat the prayer ends when one kneels and recites the tashahhud, then salutes to left and \nright (tasl\u012bm). They disagree over which steps are required, which merely recommended \n(M\u0101ward\u012b, \u1e24\u0101w\u012b 2:187-9 2:143-4).49\n\n* * * *\n\n44.  For the Sunni revival, v. Makdisi, Ibn \u02bfAq\u012bl, chaps. 2, 4; idem, \u201cThe Sunn\u012b revival,\u201d Islamic civilization \n950-1150, ed. D. S. Richards, Papers on Islamic history 3 (Oxford: Cassirer, 1973), 155-68; Glassen, Der mittlere \nWeg, chap. 2.\n\n45.  M\u0101ward\u012b, al-\u1e24\u0101w\u012b 20:106-216 16:55-152. \n46.", "start_char_idx": 22178, "end_char_idx": 25109, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "783e185d-9bb6-4955-8cc8-9c104c7d4427": {"__data__": {"id_": "783e185d-9bb6-4955-8cc8-9c104c7d4427", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "db3a1380-c24f-40d0-8286-8987eb5fae14", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "22bd37adeae923623c1044f3f97f16e979b5fe54f62b5bbb7398191bea68f5ea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "740df184-5f9d-448b-abdd-fc77d62b5bc8", "node_type": "1", "metadata": {}, "hash": "e28e87c910ef4b458793d38d9cdbe91116708f68ad30b6ac218df14c346aa2ca", "class_name": "RelatedNodeInfo"}}, "text": "46.  V. M\u0101ward\u012b, \u1e24\u0101w\u012b 20:105-6, 224-6 16:54-5, 159-61.\n47.  Devin J. Stewart, \u201cMu\u1e25ammad b. Jar\u012br al-\u1e6cabar\u012b\u2019s al-Bay\u0101n \u02bfan u\u1e63\u016bl al-fiqh and the genre of u\u1e63\u016bl al-fiqh \n\nin ninth century Baghdad,\u201d \u02bfAbbasid studies, ed. James E. Montgomery, Orientalia Lovaniensia analecta 135 \n(Leuven: Peeters, 2004), 321-49, citing Ab\u016b \u02bfUbayd, Adab al-q\u0101\u1e0d\u012b, and al-J\u0101\u1e25i\u1e93, K. U\u1e63\u016bl al-futy\u0101 wa-al-a\u1e25k\u0101m, at \n344.\n\n48.  Two important translations with studies of u\u1e63\u016bl al-fiqh in the eleventh century are al-Ba\u1e63r\u012b, L\u2019accord \nunanime de la communaut\u00e9 comme fondement des statuts l\u00e9gaux de l\u2019Islam, trans. Marie Bernand, \u00c9tudes \nmusulmanes 11 (Paris: J. Vrin, 1970), and Ab\u016b Is\u1e25\u0101q al-Sh\u012br\u0101z\u012b, Kit\u0101b al-Luma\u02bf f\u012b u\u1e63\u016bl al-fiqh, trans. Eric \nChaumont, Studies in comparative legal history (Berkeley: Robbins Collection, 1999). Neither makes \ncomparisons with M\u0101ward\u012b. I think of no comparable discussions on the side of fur\u016b\u02bf.\n\n49.  V. also Yasin Dutton, \u201c\u2018An innovation from the time of the Ban\u012b H\u0101shim\u2019: some reflections on the \ntasl\u012bm at the end of the prayer,\u201d Journal of Islamic studies 16 (2005): 147-76, and Christopher Melchert, \u201cThe \nconcluding salutation in Islamic ritual prayer,\u201d Le mus\u00e9on 114 (2001): 389-406.\n\n\n\n75  \u2022  Christopher MelChert\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nAl-Muzan\u012b said that al-Sh\u0101fi\u02bf\u012b (God have mercy on him) said, \u201cThen he salutes to \nhis right, al-sal\u0101mu \u02bfalaykum wa-ra\u1e25matu \u2019ll\u0101h, then to his left, al-sal\u0101mu \u02bfalaykum \nwa-ra\u1e25matu \u2019ll\u0101h, until his cheeks are seen.\u201d50\n\nAl-M\u0101ward\u012b said this: as for going out of the ritual prayer, it is obligatory: it does not \nend save by this. However, they have disagreed concerning exactly how. Al-Sh\u0101fi\u02bf\u012b taught \nthat it was specified as the salutation. Going out of [the prayer] is not sound save by it. \nThis is the majority view. Ab\u016b \u1e24an\u012bfah said that going out of the prayer is not specified as \nthe salutation. One may go out of it by farting or speaking. As evidence, he cites the hadith \nreport of Ibn Mas\u02bf\u016bd, that the Prophet . . . , when he taught him the tashahhud, [said,] \n\u201cWhen you finish this, your prayer is complete. If you wish, leave; if you wish, remain \nseated.\u201d He also cites what \u02bfAbd All\u0101h ibn \u02bfAmr ibn al-\u02bf\u0100\u1e63 related, that the Messenger of \nGod . . . said, \u201cWhen a man raises his head from the last prostration and sits, then farts \nbefore saluting, his prayer is over.\u201d This is an express declaration (na\u1e63\u1e63). They also say \nthat the salutation is for whoever is present. This implies that it is not obligatory in the \nritual prayer, like the second salutation.51 They additionally say that it [viz., the salutation] \nis talk that contradicts the prayer, so it must not be specified as obligatory in the prayer, \nlike addressing humans.", "start_char_idx": 25106, "end_char_idx": 27808, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "740df184-5f9d-448b-abdd-fc77d62b5bc8": {"__data__": {"id_": "740df184-5f9d-448b-abdd-fc77d62b5bc8", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "783e185d-9bb6-4955-8cc8-9c104c7d4427", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "c2abb78585e3ab25417abda7b5f5799c080c7aaff720f88d646298aec4966d5f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2e2e1be2-2317-4b17-838b-9a3e4e50bf99", "node_type": "1", "metadata": {}, "hash": "d06f15ea30e05a1a4eb748af6bcb24d7ab0bfb00a62a52920c15142f4ea8df73", "class_name": "RelatedNodeInfo"}}, "text": "This is on account of what Mu\u1e25ammad ibn \u02bfAl\u012b ibn al-\u1e24anaf\u012byah \nrelated of his father, that the Messenger of God . . . said, \u201cThe key to the ritual prayer \nis ritual purity, its sacralization is saying All\u0101hu akbar, and its desacralization is the \nsalutation.\u201d\n\nMis\u02bfar ibn Kid\u0101m related of Ibn al-Qib\u1e6d\u012byah of J\u0101bir ibn Samurah that he said, \u201cWe were \nwith the Messenger of God. When he saluted, one of us said, by his hand, to his right and \nhis left, al-sal\u0101mu \u02bfalaykum, al-sal\u0101mu \u02bfalaykum, and pointed by his hand to his right \nand to his left. The Prophet . . . said, \u2018What is this? Do you see with your hands, as if they \nwere restless horses\u2019 tails? It suffices for one of you that he put his hand on his thigh, \nthen salute to his right and to his left, al-sal\u0101mu \u02bfalaykum wa-ra\u1e25matu \u2019ll\u0101h, al-sal\u0101mu \n\u02bfalaykum wa-ra\u1e25matu \u2019ll\u0101h.\u2019\u201d52 Thus he made the sufficient minimum to be achieved by the \nsalutation, which implies that the sufficient minimum is not achieved by anything else. \n\nAlso, it is one of the two ends of the ritual prayer, which implies that a condition of it is \nsomething said, like the first end. Moreover, going out of the ritual prayer is an essential \npart of the prayer, so it should be specifically required, like the inclination and prostration. \nIt is the completion of the worship, and cannot be achieved by what is contradictory of it, \nsimilarly to sexual intercourse in the pilgrimage. The ritual prayer is a form of worship \n\n50.  Muzan\u012b, Mukhta\u1e63ar, margin of Sh\u0101fi\u02bf\u012b, Kit\u0101b al-Umm, 7 vols. in 4 (Cairo: al-Ma\u1e6dba\u02bfah al-Kubr\u0101 \nal-Am\u012br\u012byah, 1321-5; repr. Cairo: Kit\u0101b al-Sha\u02bfb, 1388/1968), 1:77.\n\n51.  The Sh\u0101fi\u02bfi school held that only the first salutation was obligatory, the second being highly \nrecommended; e.g., M\u0101ward\u012b, \u1e24\u0101w\u012b 2:300 2:233; Ab\u016b Is\u1e25\u0101q al-Sh\u012br\u0101z\u012b, al-Tanb\u012bh, b\u0101b fur\u016b\u1e0d al-\u1e63al\u0101h \nwa-sunanih\u0101 = (Cairo: Mu\u1e63\u1e6daf\u0101 al-B\u0101b\u012b al-\u1e24alab\u012b, 1370/1951), 25; idem, al-Muhadhdhab, \u1e63ifat al-\u1e63al\u0101h, al-far\u1e0d = \n2 vols. (Cairo: Mu\u1e63\u1e6daf\u0101 al-B\u0101b\u012b al-\u1e24alab\u012b, n.d.; 3rd printing, 1396/1976), 1:116-17.\n\n52.  Likewise quoted by Sh\u0101fi\u02bf\u012b, Umm 1:106, ll. 10-5 = ed. Rif\u02bfat Fawz\u012b \u02bfAbd al-Mu\u1e6d\u1e6dalib, 11 vols (al-Man\u1e63\u016brah: \nD\u0101r al-Waf\u0101\u02be, 1422/2001; 2nd printing 1425/2004), 1:278. References to the latter edition henceforth in italic. \nThe expression adhn\u0101b khayl shums and this very hadith report are explained in Lis\u0101n al-\u02bfarab, s.v. sh m s. \nThanks to Professor Geert Jan van Gelder for directing me to it.", "start_char_idx": 27809, "end_char_idx": 30235, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2e2e1be2-2317-4b17-838b-9a3e4e50bf99": {"__data__": {"id_": "2e2e1be2-2317-4b17-838b-9a3e4e50bf99", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "740df184-5f9d-448b-abdd-fc77d62b5bc8", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "776c02341f45b6edd3d158f3352953f18a7107b838da663d94691703e560c8d3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ea2ed6cd-99ab-402e-8898-65d25beb2ae3", "node_type": "1", "metadata": {}, "hash": "ff81913fce9553d4a8ef01f47b344a524ee03055c2eead98188e683098d43ecf", "class_name": "RelatedNodeInfo"}}, "text": "sh m s. \nThanks to Professor Geert Jan van Gelder for directing me to it.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n M\u0101ward\u012b\u2019s Legal Thinking   \u2022  76\n\nthat is nullified by farting in the middle of it, so it must be nullified by farting at the end \nof it, like the ritual ablution. It is not sound that one should go out of the ritual prayer by \nwhat contradicts it, like the ending of the period of wiping. The ritual prayer is a form of \nworship, so it is not sound that it be completed by what is not a part of worship, as the \nother forms of worship [cannot be so completed].\n\nAs for the answer to the hadith report of Ibn Mas\u02bf\u016bd, it has two aspects. One of them \nis that his saying . . . \u201cYour prayer is complete\u201d meant \u201ccoming near to completing it.\u201d \nHis saying, \u201cIf you wish, arise; if you wish, remain seated,\u201d is the talk of Ibn Mas\u02bf\u016bd [not \nthe Prophet]. The second is that the apparent meaning of this hadith report is to be \nabandoned, for going out of the prayer remains an obligation [for the one praying]. Our \ndisagreement concerns only the means of going out of it. As for the hadith report of \n\u02bfAbd All\u0101h ibn \u02bfAmr ibn al-\u02bf\u0100\u1e63, it is unsound. If it were sound, it could be interpreted as \nconcerning what is after the first salutation but before the second. As for their analogy by \nthe second salutation, the second salutation is not obligatory, whereas the first salutation \nis. As for their analogy by addressing humans, that it contradicts the prayer, it is an unsafe \ninterpretation (wa\u1e63f ghayr musallam). Besides, the meaning of addressing humans is that if \nhe omits it and what is equivalent to it, his ritual prayer is not spoilt (lam tafsud). But if he \nomits the salutation and its equivalent, in their opinion, then his ritual prayer is nullified \n(ba\u1e6dalat).\n\n* * * *\n\nTypical here is the order in which M\u0101ward\u012b treats the problem: a brief statement of \nthe Sh\u0101fi\u02bfi rule; alternative rules from other schools (here just the \u1e24anaf\u012b); how the other \nschools argue; how the Sh\u0101fi\u02bfi school argues; finally, what is wrong with the other schools\u2019s \narguments. Systematic debate with other schools in this fashion is distinctive of writing \nin the Sh\u0101fi\u02bfi tradition, imitated by writers of the M\u0101liki and \u1e24anbali.53 \u1e24anafi and Shi\u02bfi \nwriting stands somewhat apart.54 Earlier examples of it than the \u1e24\u0101w\u012b cannot be found, \nbut this is unsurprising inasmuch as nothing survives of the works of Ibn Surayj, Ibn Ab\u012b \nHurayrah, Ab\u016b \u1e24\u0101mid al-Isfar\u0101yin\u012b, and M\u0101ward\u012b\u2019s other Baghdadi predecessors except \nin quotation. It must have developed out of the training by debate (mun\u0101\u1e93arah) and the \nrecording of debating points in the graduate student\u2019s ta\u02bfl\u012bqah that were the hallmarks of \n\n53.  A good example of an early M\u0101liki work in this style is al-B\u0101j\u012b, al-Muntaq\u0101, ed. Mu\u1e25ammad ibn al-\u02bfAbb\u0101s \nibn Shaqr\u016bn, 7 vols. in 4 (Cairo: Ma\u1e6dba\u02bfat al-Sa\u02bf\u0101dah, 1331-32). B\u0101j\u012b (d. Almeria, 474/1081?) studied in Baghdad \nunder Ab\u016b al-\u1e6cayyib al-\u1e6cabar\u012b and Ab\u016b Is\u1e25\u0101q al-Sh\u012br\u0101z\u012b, among others. An outstanding \u1e24anbali example is \nIbn Qud\u0101mah, al-Mughn\u012b, ed.", "start_char_idx": 30162, "end_char_idx": 33208, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ea2ed6cd-99ab-402e-8898-65d25beb2ae3": {"__data__": {"id_": "ea2ed6cd-99ab-402e-8898-65d25beb2ae3", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2e2e1be2-2317-4b17-838b-9a3e4e50bf99", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "c28181833702ce5fc3714926b83ff11ca0b41151a9fb5ad86c94e3b23e076ad9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fc22d3e5-7cd8-46e9-a472-79927c726cc1", "node_type": "1", "metadata": {}, "hash": "95d987c7123582de8dcc132c9f8409e85e6c4792f03e5f8d6d227a8a9a1cea44", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd All\u0101h ibn \u02bfAbd al-Mu\u1e25sin al-Turk\u012b and \u02bfAbd al-Fatt\u0101\u1e25 Mu\u1e25ammad al-\u1e24ulw, \n15 vols. (Cairo: Hajr, 1406-11/1986-90). Ibn Qud\u0101mah (d. Damascus, 620/1223) likewise studied in Iraq, and \nalthough he is not reported to have formally trained under Sh\u0101fi\u02bfi teachers, his works include massive \nborrowing from earlier Sh\u0101fi\u02bfi literature, especially from Ab\u016b Is\u1e25\u0101q al-Sh\u012br\u0101z\u012b and Ghaz\u0101l\u012b.\n\n54.  At the level of rules, Patricia Crone has identified the M\u0101liki, Sh\u0101fi\u02bfi, and \u1e24anbali schools as \nconstituting a Medinese bloc, \u1e24anafi and Sh\u012b\u02bfi a Kufan: Roman, provincial, and Islamic law (Cambridge: \nUniversity Press, 1987), 23. I expect research to show increasingly that these blocs were originally Basran and \nKufan, respectively. At the level of u\u1e63\u016bl al-fiqh, the distinctiveness of the Sh\u0101fi\u02bfi and \u1e24anafi traditions has \nbeen noted fairly often although so far little developed systematically; e.g., \u00c9ric Chaumont, Introduction, Kit\u0101b \nal-Luma\u02bf by Ab\u016b Is\u1e25\u0101q al-Sh\u012br\u0101z\u012b, 12-15.\n\n\n\n77  \u2022  Christopher MelChert\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nthe classical school of law.55 \nAs elsewhere, close investigation shows that M\u0101ward\u012b\u2019s account of his opponents\u2019 \n\nposition is simplistic. In this passage, he once alludes and once expressly refers to the \nobligatory character of the first salutation, arguing that the \u1e24anafi position would make \nit merely recommended. Actually, it seems, the \u1e24anaf\u012byah were divided, only some of \nthem considering that the salutation at the end was merely recommended (sunnah) but \nnot absolutely required (far\u1e0d).56 Whether M\u0101ward\u012b simplified from ignorance of \u1e24anafi \ndiscussions or for polemical convenience is impossible for us to say.\n\nAlso typical is the ad hoc character of some of M\u0101ward\u012b\u2019s arguments. For example, \nthis appeal to aesthetics, that a series of ritual acts should be symmetrical, as by one\u2019s \nbeginning the prayer by speech (All\u0101hu akbar) and therefore also ending it by speech \n(al-sal\u0101mu \u02bfalaykum wa-ra\u1e25matu \u2019ll\u0101h), surely has no basis in u\u1e63\u016bl al-fiqh. This is one of \nmany passages that once provoked my question to John Makdisi, dean of a law school \nas well as student of Islamic law: why does M\u0101ward\u012b continually go beyond the hadith-\nbased arguments one expects of a Sh\u0101fi\u02bfi to further arguments it seems he could not have \nbelieved in? Makdisi assured me this was the way lawyers always argue: they offer one \nreason after another to accept their case, not particularly caring if half of them seem \nfeeble, just so one of them persuades the reader.\n\nM\u0101ward\u012b\u2019s dismissal of the hadith report of \u02bfAbd All\u0101h ibn \u02bfAmr ibn al-\u02bf\u0100\u1e63 seems \nstrikingly casual. He first attacks it as unsound without further explanation. It comes up \nin standard collections, including those of Ab\u016b D\u0101w\u016bd and al-Tirmidh\u012b.57 But Tirmidh\u012b \ndoubted it, asserting that it was mu\u1e0d\u1e6darib, meaning supported by contradictory as\u0101n\u012bd, \nand that one of its transmitters, \u02bfAbd al-Ra\u1e25m\u0101n ibn Ziy\u0101d ibn \u02bf\u0100\u1e63im, had been aspersed by \nearlier critics. Perhaps his critique was sufficiently well known for M\u0101ward\u012b to feel no need \nof repeating it.", "start_char_idx": 33209, "end_char_idx": 36259, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fc22d3e5-7cd8-46e9-a472-79927c726cc1": {"__data__": {"id_": "fc22d3e5-7cd8-46e9-a472-79927c726cc1", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ea2ed6cd-99ab-402e-8898-65d25beb2ae3", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "dd6c23f37d3e3c50e5d9f713a513483dad0702bea28601ab653783ed62d0d27f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "10256241-2df4-4b00-a98b-91158b00416f", "node_type": "1", "metadata": {}, "hash": "aa644107a7b73178053cf1f569de178802d8cfaeefb0e2b29d142487c58d70b1", "class_name": "RelatedNodeInfo"}}, "text": "At the end, M\u0101ward\u012b proposes to deal with the hadith report of \u02bfAbd All\u0101h ibn \u02bfAmr \nibn al-\u02bf\u0100\u1e63 by harmonization (literally isti\u02bfm\u0101l, meaning practical application) rather \nthan rejection. This does not necessarily indicate bad faith. The Qur\u2019an enjoyed taw\u0101tur, \nmeaning that it was transmitted to later generations by so many different paths as to \npreclude any suppression or distortion; hence it afforded certain knowledge. Hadith, by \n\n55.  V. George Makdisi, The rise of colleges: institutions of learning in Islam and the West (Edinburgh: \nUniversity Press, 1981), 116-22.\n\n56.  E.g., \u02bfAl\u0101\u02be al-D\u012bn al-Samarqand\u012b, Tu\u1e25fat al-fuqah\u0101\u02be, al-\u1e63al\u0101h, iftit\u0101\u1e25 al-\u1e63al\u0101h = 3 vols. (Beirut: D\u0101r \nal-Kutub al-\u02bfIlm\u012byah, n.d.), 1:138-9. Similarly, al-K\u0101s\u0101n\u012b, Bad\u0101\u02bei\u02bf al-\u1e63an\u0101\u02bei\u02bf f\u012b tart\u012bb al-shar\u0101\u02bei\u02bf, 7 vols. (Cairo: \nMa\u1e6dba\u02bfat Sharikat al-Ma\u1e6db\u016b\u02bf\u0101t al-\u02bfIlm\u012byah, 1327-8; repr. Beirut: D\u0101r al-Kutub al-\u02bfIlm\u012byah, 1406/1986), 1:194, \nnoting three characterizations within the school: far\u1e0d, w\u0101jib, and sunnah. The first two indicate requirements \nbut of different degrees of certainty, the last the highest degree of being recommended, for which v. A. Kevin \nReinhart, \u201c\u2018Like the difference between Heaven and Earth:\u2019 \u1e24anaf\u012b and Sh\u0101fi\u02bf\u012b discussions of w\u0101jib and far\u1e0d,\u201d \nStudies in Islamic legal theory, ed. Bernard G. Weiss, Studies in Islamic law and society 15 (Leiden: Brill, 2002), \n205-34.\n\n57.  Ab\u016b D\u0101w\u016bd, al-Sunan, k. al-\u1e63al\u0101h 73, al-im\u0101m yu\u1e25dithu ba\u02bfda m\u0101 yarfa\u02bfu ra\u02besahu min \u0101khir al-rak\u02bfah, no \n617; al-Tirmidh\u012b, al-J\u0101mi\u02bf al-\u1e63a\u1e25\u012b\u1e25, \u1e63al\u0101h 184, m\u0101 j\u0101\u02bea f\u012b al-rajul yu\u1e25dithu f\u012b al-tashahhud, no 408.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n M\u0101ward\u012b\u2019s Legal Thinking   \u2022  78\n\ncontrast, was widely recognized by Sunni writers as affording only probable knowledge.58 \nHadith reports were authenticated or not by comparison of as\u0101n\u012bd, the paths of their \ntransmission. As we see from continual disagreement among rij\u0101l critics, however, \npre-modern Muslim critics worked as intuitively as modern students of hadith.59 M\u0101ward\u012b \ncould see as well as we how evaluations of particular hadith reports were necessarily \ntentative, hence his proposing to harmonize a contrary hadith report even after aspersing \nits authenticity.\n\nExample 2: heirs and waqf property\n\nHere is M\u0101ward\u012b on a question of waqf, the setting aside of a part of one\u2019s property and \nthe assignment of its yield in perpetuity to whomever one wishes.", "start_char_idx": 36262, "end_char_idx": 38656, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "10256241-2df4-4b00-a98b-91158b00416f": {"__data__": {"id_": "10256241-2df4-4b00-a98b-91158b00416f", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fc22d3e5-7cd8-46e9-a472-79927c726cc1", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "1826a9fbbcf1115d2c73a20a89391d76b7c6a6f205c6fea0cbcc1c8e483200ab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4903acdc-4d20-4f5b-8630-10a147604293", "node_type": "1", "metadata": {}, "hash": "9a4ab77dfe48ab1bf24b2037a92f1c98b1227c2881072bb747591d7bc01dad84", "class_name": "RelatedNodeInfo"}}, "text": "Normally, the property \ncan never again be bought or sold or divided normally among heirs (M\u0101ward\u012b, \u1e24\u0101w\u012b 9:390-1 \n7:527).60\n\n* * * *\n\nIf someone establishes a waqf for the benefit of his son, then his son\u2019s heirs, then [if \nthey should die out] the poor and destitute, then the son dies, with the establisher of the \nwaqf one of his heirs, does he receive his normal share of the heritage or not? There are \ntwo views. One of them is that he does receive [his normal share]. This is the position \nof Ibn Surayj and al-Zubayr\u012b.61 The second view is that he does not receive it, nor any of \nthe [son\u2019s] other heirs. This is because the heirs take only their heritage from him [the \ndeceased son] and not anyone else\u2019s heritage. It is rendered to the poor.\n\nNext, one investigates the heirs of his son he [the establisher of the waqf] made \nbeneficiaries. There are just three possibilities. One of them is that he made them \nbeneficiaries in proportion to their normal inheritance shares, in which case it is [divided] \namong them so. The second is that he made them beneficiaries equally, in which case it \nis [divided among them] so, the male, female, wife, and child all inheriting equal shares. \nThe third is that he made an absolute pronouncement [that the son\u2019s normal heirs would \n\n58.  See Bernard Weiss, The spirit of Islamic law, The spirit of the laws (Athens: Univ. of Georgia Press, \n1998), chap. 5, esp. 89-90; Wael B. Hallaq, \u201cThe authenticity of prophetic \u1e25ad\u012bth: a pseudo-problem,\u201d Studia \nIslamica, no 89 (1999), 73-90.\n\n59.  V. above all Eerik Nael Dickinson, The development of early Sunnite \u1e25ad\u012bth criticism, Islamic history \nand civilization, studies and texts, 38 (Leiden: Brill, 2001), chap. 6, for a description of hadith criticism in the \nninth and tenth centuries C.E., and Herbert Berg, The development of exegesis in early Islam, Curzon studies \nin the Qur\u02bean (Richmond: Curzon, 2000), chap. 2, for a review of the modern controversy, stressing how much \nthe findings of different scholars have depended on their initial assumptions. Cf. Harald Motzki, The origins of \nIslamic jurisprudence, trans. Marion H. Katz, Islamic history and civilization, studies and texts 41 (Leiden: Brill, \n2002), chap. 1, another good review of the modern controversy with acute comments on method. I disagree \nwith Motzki that his own method is less speculative than the methods of earlier scholars.\n\n60.  For the law of waqf and references to earlier studies, v. EI2, s.v. \u201cwa\u1e33f,\u201d \u00a7 1, by Doris Behrens-Abouseif, \nand Peter C. Hennigan, The birth of a legal institution: the formation of the waqf in third-century A.H. \u1e24anaf\u012b \nlegal discourse, Studies in Islamic law and society 18 (Leiden: Brill, 2004).\n\n61.  Ab\u016b \u02bfAbd All\u0101h al-Zubayr\u012b (d. 318/930-1), a Basran Sh\u0101fi\u02bfi of unknown formation, for whom v. Subk\u012b, \n\u1e6cabaq\u0101t 3:295-9.", "start_char_idx": 38657, "end_char_idx": 41495, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4903acdc-4d20-4f5b-8630-10a147604293": {"__data__": {"id_": "4903acdc-4d20-4f5b-8630-10a147604293", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "10256241-2df4-4b00-a98b-91158b00416f", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "1e32d1eb4220de814b20e02b41526a74144e1f025eaeb4c194de574ae11c19b1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e0a16063-b8a8-4aa7-b023-a6e8d883d652", "node_type": "1", "metadata": {}, "hash": "e61553a35ce59897feb04c808a677f6d5ac686acdf4e4912266b0fd08e19edf4", "class_name": "RelatedNodeInfo"}}, "text": "79  \u2022  Christopher MelChert\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nbenefit from the waqf on his decease, without further detail]. In this case, it is [divided \namong them] equally, for the presumption (al-a\u1e63l) is equality when it comes to gifts and no \npreference has been specified for some over others.\n\nThus, if he has established a waqf for the benefit of Zayd\u2019s heirs, with Zayd alive, none \nof them has any claim on it, for claims are inherited. The members of his family are \ncalled \u2018heirs\u2019 only figuratively, not actually. If that were so, then the waqf would have \nbeen established concerning something perishable, as discussed above. With Zayd dead, it \nremains a sound waqf for the benefit of Zayd\u2019s heirs. Then it falls under one of the three \npossibilities as to equality or preferring some over others.\n\n* * * *\n\nAs M\u0101ward\u012b has explained earlier, only something that will not be used up can be \nsubject to waqf (according to the Sh\u0101fi\u02bfi school); hence, for example, real estate may be \nmade into waqf but a chest of money may not. If a waqf property were divided up amongst \nheirs, it would cease to exist, at least as a unit. Only its yield (such as the fruit of an \norchard, the rental of a building) may be divided up and distributed. Notably, in default \nof an express stipulation to the contrary, M\u0101ward\u012b calls for the yield of a waqf property to \nbe divided equally among the named beneficiaries, not by the Qur\u2019anic rules of dividing \nestates, whereby a widow receives a quarter if her husband had no children, otherwise an \neighth, a widower half if his wife had no children, otherwise a quarter, a daughter half the \nshare of a son, and so forth.\n\nThe law of property transfers (sales, pledges, fraud, &c.), not obviously religious \nconcerns to the Christian (as ritual and adultery seem obviously religious concerns), is an \nimportant section of the law, occupying about a quarter of the \u1e24\u0101w\u012b. M\u0101ward\u012b\u2019s reasoning \nin the section on waqf, likewise property transfers generally, is in some respects typical of \nhis reasoning throughout the \u1e24\u0101w\u012b; for example, this exhaustive listing of the possibilities. \nIn other respects, however, it contrasts sharply with other sections of the \u1e24\u0101w\u012b, \nexemplified by the foregoing discussion of the ritual prayer (likewise by the discussion of \nthe penalty for adultery to come).\n\nFirst, although M\u0101ward\u012b continues to acknowledge contrary positions, he seldom \nhere identifies them expressly with other schools. Hence, as we move from ritual law to \nproperty transfers, we suddenly have many fewer refutations of \u1e24anafi doctrine, among \nothers. Secondly, M\u0101ward\u012b here quotes much less hadith, and most of that little without \nas\u0101n\u012bd. Hadith usually appears in connection with controversy, and isn\u0101d criticism is one \nway of refuting an opponent\u2019s case. Where there is less controversy with other schools, \nthere is also, then, less hadith. It may also be that, on the whole, the law of ritual was fixed \nsubstantially earlier than the law of property transfers. Consequently, as the generation of \nhadith slowed in the ninth century, the still-developing law of property had to forgo rich \ndocumentation by hadith.62\n\n62.  Peter Hennigan argues especially from the diversity of terminology that the law of waqf was still highly \nfluid in the later eighth century and did not crystallize until the ninth: Birth, esp. chap. 3.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n M\u0101ward\u012b\u2019s Legal Thinking   \u2022  80\n\nThirdly, M\u0101ward\u012b is often inconclusive. In this passage concerning waqf, we have to \nguess that he prefers the position of Ibn Surayj and Zubayr\u012b.", "start_char_idx": 41499, "end_char_idx": 45088, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e0a16063-b8a8-4aa7-b023-a6e8d883d652": {"__data__": {"id_": "e0a16063-b8a8-4aa7-b023-a6e8d883d652", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4903acdc-4d20-4f5b-8630-10a147604293", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "f96d90cabb0a9fba83e7010e810292c2d1a5430a95fd3024fca814a047bfc8c3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ffe51126-a940-4d14-b49a-b0a77ae9f724", "node_type": "1", "metadata": {}, "hash": "f424e33ef60beab7ee6f98335b9671f74bac38cda139803735502d400d4d0aeb", "class_name": "RelatedNodeInfo"}}, "text": "In some nearby passages, he \nseems even less conclusive; for example, over who can be said to own a waqf property \nand whether, if someone establishes a waqf for the benefit of himself, then the poor and \ndestitute, the poor and destitute begin to benefit immediately (since a valid waqf cannot \nbe established in one\u2019s own favor) or only on his death.63 Two centuries before M\u0101ward\u012b, \ntraditionalist jurisprudents such as \u02bfAbd al-Razz\u0101q (d. Yemen, 211/827), Ab\u016b Bakr ibn Ab\u012b \nShaybah (d. Kufa, 235/849), and A\u1e25mad ibn \u1e24anbal (d. Baghdad, 241/855) might exhibit \ninconclusive ness by their habit of letting hadith speak for itself, presenting contradictory \nhadith reports in succession and leaving it to their reader or questioner to chose for \nhimself which to follow. Two centuries after M\u0101ward\u012b, a jurisprudent such as al-Nawaw\u012b \nmight exhibit inconclusive ness by his habit of laying out contradictory positions from \nwithin the Sh\u0101fi\u02bf\u012b school without identifying any one as correct. But neither of these habits \nseems to fit M\u0101ward\u012b\u2019s loss of interest in pointing out the most likely rule when it comes to \nproperty transfers as opposed to ritual (although M\u0101ward\u012b anticipates Nawaw\u012b\u2019s reluctance \nto overrule disagreement within the school more than he retains \u02bfAbd al-Razz\u0101q\u2019s and the \nothers\u2019 simple veneration of hadith).\n\nWhy should the law of property transfers seem systematically different from the law of \nritual and family relations? It used to be a commonplace that Islamic law regulated ritual \nand family life (especially marriage and divorce) closely, commerce in rough outline, inter-\nnational relations and the suppression of crime hardly at all.64 This is presumably an infer-\nence partly from just the relative abstractness of the law of property transfers as one sees \nin the \u1e24\u0101w\u012b. Yet the law of waqf should, by this reasoning, stand out from the rest of the \nlaw of property transfers just because waqf properties were commonly regulated by qadis, \nnot priv ate persons or secretaries (kutt\u0101b). That is, unlike sales or criminal justice, they \nwere directly regulated by trained jurisprudents. Hence, if closeness of supervision were \nthe issue, the law of waqf would be quite as detailed as that of the ritual prayer.\n\nSome modern scholars have distinguished between strictly legal concerns in Islamic law \nand non-legal, moral concerns.65 Following them, one might suppose that M\u0101ward\u012b argues \ndifferently about prayer because there his concerns are religious, whereas here he is free \nto discourse about waqf as a real jurisprudent. But surely the law of property transfers is \nwhere one most needs a law that is clear and predictable; where one urgently needs to \nknow, for example, on the death of the original beneficiary of a waqf, whether the next \nbeneficiaries will be his natural heirs or the poor and destitute.\n\nI propose that M\u0101ward\u012b\u2019s discussion of waqf seems cursory and abstract by compar-\n\n63.  M\u0101ward\u012b, \u1e24\u0101w\u012b 9:372-4, 388-9 7:515-16, 526.\n64.  \u201cIts hold was strongest on the law of family (marriage, divorce, maintenance, &c.), of inheritance, and \n\nof pious foundations (wa\u1e33f); it was weakest, and in some respects even non-existent, on penal law, taxation, \nconstitutional law, and the law of war; and the law of contracts and obligations stands in the middle\u201d: Joseph \nSchacht, An introduction to Islamic law (Oxford: Clarendon Press, 1964), 76.\n\n65.  The most sophisticated attempt to distinguish between legal and non-legal concerns in Islamic law has \nbeen Baber Johansen, Contingency in a sacred law, Studies in Islamic law and society 7 (Leiden: Brill, 1998). Cf. \nreview by Wilferd Madelung, Islamic law and society 7 (2000): 104-9.", "start_char_idx": 45089, "end_char_idx": 48775, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ffe51126-a940-4d14-b49a-b0a77ae9f724": {"__data__": {"id_": "ffe51126-a940-4d14-b49a-b0a77ae9f724", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e0a16063-b8a8-4aa7-b023-a6e8d883d652", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "61ec1c382ff938d41dba2b1d3f83c605ac9a9a36ef52114931893d7ab1ec32ea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f0fbc062-1044-4a66-9eba-c2dc5b5fff02", "node_type": "1", "metadata": {}, "hash": "007b153e5d8376f4582e266c67a7ede525b6299e68a94a7259d83b5477ddd065", "class_name": "RelatedNodeInfo"}}, "text": "81  \u2022  Christopher MelChert\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nison with his discussion of the ritual prayer (and of ritual and family relations in general) \nmainly because the \u1e24\u0101w\u012b is dominated by a religious vision; because the \u1e24\u0101w\u012b is first a \nwork of devotion, only secondarily of directions for its readers how to order their lives. \nWaqf was a widespread, everyday economic institution, so every man of substance, such \nas M\u0101ward\u012b undoubtedly was, must have had extensive personal acquaintance with waqf \nproperty. Moreover, as it was among the qadi\u2019s chief duties to oversee waqf properties, \nso M\u0101ward\u012b should have had more extensive personal experience even than most \njurisprudents. Perhaps when he sat in his mosque teaching students orally, he indeed \nbrought up cases from his personal experience and explained how a working qadi dealt \nwith worldly disputes. But he wrote the \u1e24\u0101w\u012b to elaborate God\u2019s law. Bringing in hard cases \nfrom his personal experience as a qadi, involving imperfect information, gain for some and \nloss for others, and probably extrajudicial pressures, would just have sullied what M\u0101ward\u012b \npreferred to contemplate as transcendently pristine.\n\nExample 3: the penalty for adultery\n\nHere is M\u0101ward\u012b in al-\u1e24\u0101w\u012b on the problem of whether to flog as well as stone the \nmu\u1e25\u1e63an adulterer; i.e. a sane, free Muslim who has consummated a marriage with another \nfree person (M\u0101ward\u012b, \u1e24\u0101w\u012b 17:15-8 13:191-3).66\n\n \n* * * * \n\nGranted what we have described of the penalty for adultery, that it is stoning the \nnon-virgin (thayyib) and flogging the virgin (bikr), the adulterer\u2019s state must fall into one \nof two cate gories: either he is a virgin or a non-virgin, as we shall describe the states of \nthe virgin and non-virgin. If he is a non-virgin, the non-virgin being called a mu\u1e25\u1e63an, his \npenalty is stoning without flogging.\n\nThe Khaw\u0101rij teach that he is to be given a hundred lashes without stoning, treating \nvirgin and non-virgin alike. They argue by the apparent meaning of the Qur\u2019an, for \nstoning is among akhb\u0101r al-\u0101\u1e25\u0101d [\u2018reports of individuals\u2019, hence uncorroborated], and they \nare not an argument for them when it comes to ordinances. D\u0101w\u016bd ibn \u02bfAl\u012b, among the \n\u1e92\u0101hir\u012byah, says that he is to be flogged a hundred lashes and stoned, combining the two \npunishments.67 They argue by the statement of the Prophet, \u201cTake it from me. God has \nmade a way for them: for the virgin with the virgin, a hundred lashes and banishment for \na year; for the non-virgin with the non-virgin, a hundred lashes and stoning.\u201d [They argue] \nalso by what Qat\u0101dah related of al-Sha\u02bfb\u012b: that Shur\u0101\u1e25ah al-Hamd\u0101n\u012byah came to \u02bfAl\u012b and \n\n66.  Also Kit\u0101b al-\u1e25ud\u016bd min al-\u1e24\u0101w\u012b al-kab\u012br, ed. Ibr\u0101h\u012bm ibn \u02bfAl\u012b al-\u1e62anduqj\u012b, 2 vols. (n.p.: n.p., 1415/1995), \n1:128-37. Because it raises problems of conflict between Qur\u02bean and sunnah, the penalty for adultery has \nattracted an unusual number of studies. V. esp. John Burton, The sources of Islamic law: Islamic theories of \nabrogation (Edinburgh: Univ. Press, 1990), chap. 7, and EI2, s.v. \u201czin\u0101,\u201d by R. Peters, with further references.\n\n67.", "start_char_idx": 48779, "end_char_idx": 51873, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f0fbc062-1044-4a66-9eba-c2dc5b5fff02": {"__data__": {"id_": "f0fbc062-1044-4a66-9eba-c2dc5b5fff02", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ffe51126-a940-4d14-b49a-b0a77ae9f724", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "4aad0a1eea4999ecff338b9ff304d8aa26ca908291190357ff138281172e7a4f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1cb2b330-155f-42bb-aee6-aa58946e9804", "node_type": "1", "metadata": {}, "hash": "f39956bb43698aa961f7f8270380d38b7cfe65255fa7e8839aecadb8287f2be7", "class_name": "RelatedNodeInfo"}}, "text": "\u201czin\u0101,\u201d by R. Peters, with further references.\n\n67.  D\u0101w\u016bd al-\u1e92\u0101hir\u012b (d. Baghdad, 270/884), on whom v. Dhahab\u012b, Siyar 13:97-108, with further references. \nOn the basis of his teaching developed the \u1e92\u0101hiri school of law, for which v. provisionally Melchert, Forma-\ntion, 178-90. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n M\u0101ward\u012b\u2019s Legal Thinking   \u2022  82\n\nsaid, \u201cI have committed adultery.\u201d He said to her, \u201cPerhaps you are jealous. Perhaps you \ndreamt it.\u201d She said, \u201cNo.\u201d So he flogged her on Thursday and stoned her on Friday, saying, \n\u201cI flogged her according to the Book of God and stoned her according to the sunnah of the \nMessenger of God . . . .\u201d [They say also] that the penalty for adultery must combine two \npunishments, the way flogging and exile are combined for the virgin.\n\nAl-Sh\u0101fi\u02bf\u012b, Ab\u016b \u1e24an\u012bfah, M\u0101lik, and the overwhelming majority of jurisprudents teach \nthat stoning is necessary without flogging. The evidence for the necessity of stoning, \ncontrary to what the Khaw\u0101rij teach, is what we have cited earlier by way of reports of \nthe Messenger of God . . . , both word and deed, and of the Companions, both transmission \n[from the Prophet] and deed; also people\u2019s widespread agreement and the crystallizing of \nconsensus concerning it, such that this ordinance has become mutaw\u0101tir [so widespread as \nto leave no doubt of its being true], even though the instances of being stoned are known \nby akhb\u0101r al-\u0101\u1e25\u0101d, which forbids the rise of disagreement afterwards.\n\nThe evidence that there is no more flogging in association with stoning the non-virgin \nis what Sh\u0101fi\u02bf\u012b related of M\u0101lik of N\u0101fi\u02bf of Ibn \u02bfUmar, that the Messenger of God . . . \nstoned two Jews who had committed adultery.68 Had he flogged them, that would have \nbeen transmitted just as it was that they were stoned. \u02bfIkrimah related of Ibn \u02bfAbb\u0101s that \nthe Messenger of God . . . said to M\u0101\u02bfiz ibn M\u0101lik when he came to him and confessed to \nadultery, \u201cPerhaps you kissed or had a peek or looked?\u201d He said, \u201cNo.\u201d He asked, \u201cDid you \ndo such-and-such?\u201d without indirection.69 He said, \u201cYes.\u201d At that, he ordered him stoned. \nAb\u016b al-Muhallab related of \u02bfImr\u0101n ibn al-\u1e24u\u1e63ayn that a woman of Juhaynah came to the \nProphet . . . and confessed to adultery. She said, \u201cI am pregnant.\u201d So the Prophet . . . \nsummoned her guardian and said, \u201cTreat her well, and when she is delivered, bring her to \nme.\u201d So he did this, and when she was delivered, he brought her. Then the Prophet . . . said, \n\u201cGo and nurse him.\u201d She did that, then came. So the Prophet . . . gave orders concerning \nher. Her clothing was wrapped tightly about her, then he ordered her to be stoned and \n[afterwards] prayed over her. \u02bfUmar said to him, \u201cO Messenger of God, you stone her then \npray over her?\u201d He said, \u201cShe repented such that if it were divided among seventy persons \nof Medina, it would suffice for them.", "start_char_idx": 51822, "end_char_idx": 54678, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1cb2b330-155f-42bb-aee6-aa58946e9804": {"__data__": {"id_": "1cb2b330-155f-42bb-aee6-aa58946e9804", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f0fbc062-1044-4a66-9eba-c2dc5b5fff02", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "a06a7ade4b529769ec3f207d1d5f1a9b691285ba40a709cc951abd4e50f54602", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "39c1a93b-2ff3-4159-8ed1-9d5b8368fef5", "node_type": "1", "metadata": {}, "hash": "ffa8e27b5c18b8737f837f7ad73cf237de728b0221e4b733bc3c3e8713930f15", "class_name": "RelatedNodeInfo"}}, "text": "Have you found anything better than what she did for \nherself?\u201d He said in what we have described already of the hadith report of Ab\u016b Hurayrah, \n\u201cGo, Unays, to this one\u2019s wife: if she confesses, stone her.\u201d70 These reports indicate that he \nrestricted himself to stoning without flogging and that what the hadith report of \u02bfUb\u0101dah \nibn al-\u1e62\u0101mit entails, by way of his saying \u201cfor the non-virgin with the non-virgin, a \nhundred lashes and stoning,\u201d is abrogated. It came before what we have related, for it was \nthe original exposition of stoning. Also, what requires execution does not require flogging, \nas with apostasy.\n\n68.  Cited by Sh\u0101fi\u02bf\u012b, Umm 6:143, ll. 7-8 7:390, but without comment on flogging.\n69.  A-niktah\u0101 (as blunt as \u201cDid you fuck her?\u201d) in Bukh\u0101r\u012b, \u1e25ud\u016bd 28, no 6824. It was probably not M\u0101ward\u012b \n\nhimself but some later copyist who refused to quote exactly.\n70.  This is the hadith report quoted by Sh\u0101fi\u02bf\u012b himself as showing that flogging had been abrogated as \n\nconcerned non-virgins whereas stoning stood: al-Ris\u0101lah, ed. A\u1e25mad Mu\u1e25ammad Sh\u0101kir (Cairo: Ma\u1e6dba\u02bfat \nMu\u1e63\u1e6daf\u0101 al-\u1e24alab\u012b wa-Awl\u0101dih, 1358/1940; repr. Beirut: n.p., n.d.), \u00b6 382; Umm 6:119, 7:251marg. 7:336, \n10:205-6.\n\n\n\n83  \u2022  Christopher MelChert\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nAs for the hadith report of \u02bfAl\u012b concerning the flogging and stoning of Shur\u0101\u1e25ah, there \nare three answers to it. One is that there is a gap in its chain of transmitters, since the one \nwho relates it of him is al-Sha\u02bfb\u012b, who never met him. The second is that he flogged her \nthinking her a virgin, then learnt that she was not a virgin and so stoned her. Consider that \nhe flogged her on Thursday and stoned her on Friday: otherwise, he would have combined \nthem on a single day. The third is that she committed adultery as a virgin, so he flogged \nher, then she committed adultery as a non-virgin, so he stoned her. It is conceivable that \nhe stoned her on a Friday not immediately following the Thursday as well as that it did \nfollow immediately.\n\nAs for analogy, even if it is not an indication of preponderance for the \u1e92\u0101hiri school, \nits significance for stoning is that it is general, subsuming in itself what is lesser, whereas \nflogging is particular and may be paired with banishment, which is not subsumed in it.71\n\n* * * *\n\nHere we are back to the familiar order: a brief statement of the Sh\u0101fi\u02bfi rule; alternative \nrules from other schools; how the other schools argue; how the Sh\u0101fi\u02bfi school argues; \nfinally, what is wrong with how the other schools argue. Note also how, typically, M\u0101ward\u012b \ntreats in order Qur\u2019an, sunnah, consensus, and analogy. The identification of precisely \nthese four sources is a major characteristic of the Sh\u0101fi\u02bfi school (even if the list does not \ngo quite back to Sh\u0101fi\u02bf\u012b himself).72 Also familiar and typical is the way he successively deals \nwith a contrary hadith report first by isn\u0101d criticism, then by harmonization with other \nhadith reports supporting the Sh\u0101fi\u02bfi position.\n\nSome of his terminological ambiguity is also, alas, typical. In this example, M\u0101ward\u012b \ncontinually contrasts bikr and thayyib.", "start_char_idx": 54679, "end_char_idx": 57793, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "39c1a93b-2ff3-4159-8ed1-9d5b8368fef5": {"__data__": {"id_": "39c1a93b-2ff3-4159-8ed1-9d5b8368fef5", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1cb2b330-155f-42bb-aee6-aa58946e9804", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "de4d17cc4e54693c4438ddcb534079bcbd96a47fcdafe4534ccf38fe2d121182", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cc87e53c-2375-4074-bef9-7de174c1effc", "node_type": "1", "metadata": {}, "hash": "5b7628c39088468bfe4942694d8ff17c6ec61c6626b3ce3a5d4221551535ecfa", "class_name": "RelatedNodeInfo"}}, "text": "Students reading such texts under me have \ncontinually objected that someone who has committed adultery is by definition no longer a \nvirgin, while M\u0101ward\u012b himself brings up the more precise term mu\u1e25\u1e63an but then goes back \nto using thayyib throughout. One can say only that many jurisprudents before M\u0101ward\u012b \nused the same shifting terminology and that it does not actually confuse the discussion.\n\nThere is something artificial about refuting Kh\u0101riji and \u1e92\u0101hiri positions. Did M\u0101ward\u012b \nexpect any of his readers to take them seriously? It is not known that there were ever \nimport ant Kh\u0101rij\u012b jurisprudents in Baghdad.73 The \u1e92\u0101hiri school had died out in Baghdad by \n\n71.  \u2018Analogy\u2019 here is the conventional translation of qiy\u0101s, but qiy\u0101s was actually somewhat wider than \n\u2018analogy\u2019, sometimes practically embracing \u2018reason\u2019 (ijtih\u0101d, in Sh\u0101fi\u02bf\u012b\u2019s formulation). V. Wael B. Hallaq, \n\u201cNon-analogical arguments in Sunn\u012b juridical qiy\u0101s,\u201d Arabica 36 (1989): 286-306. For the equation of ijtih\u0101d \nwith qiy\u0101s, v. Sh\u0101fi\u02bf\u012b, Ris\u0101lah, \u00a7\u00a7 1323-5. M\u0101ward\u012b argues against Ibn Ab\u012b Hurayrah that Sh\u0101fi\u02bf\u012b did not mean to \nidentify them completely: \u1e24\u0101w\u012b, 20:178 16:118. \u201cAn indication of preponderance\u201d translates murajji\u1e25. Given \ntwo conceivable rules, the capable Muslim jurisprudent will normally identify one as weighing more; that is, \nmore probably representing God\u2019s intention than the other. Thanks to Dr. Joseph Lowry for help at translating \nthis paragraph.\n\n72.  Joseph E. Lowry, \u201cDoes Sh\u0101fi\u02bf\u012b have a theory of \u2018four sources\u2019 of law?\u201d Studies, ed. Weiss, 23-50.\n73.  Fuat Sezgin mentions Basran, Khurasani, and Algerian Kh\u0101riji jurisprudents but no Bagh dadis: \n\nGeschichte des arabischen Schrifttums, 11 vols. to date (Leiden: E. J. Brill, 1967-2000), 1:586. Ibn al-Nad\u012bm \nmentions five Kh\u0101riji jurisprudents, one of whom he saw himself in 340/951-2, possibly in Baghdad, but he \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n M\u0101ward\u012b\u2019s Legal Thinking   \u2022  84\n\nthe time M\u0101ward\u012b wrote the \u1e24\u0101w\u012b.74 He might better have argued against the \u1e24an\u0101bilah of \nhis own time, many of whom (including Ab\u016b Ya\u02bfl\u00e1 ibn al-Farr\u0101\u2019) did call for both flogging \nand stoning.75 I see two reasons why M\u0101ward\u012b should have ignored actual disagreement \nin favour of refuting what was merely hypothetical. First, it was not his purpose, here \nor elsewhere, to sketch the history of the law. He shows no strong interest even in the \nhistory of Sh\u0101fi\u02bfi doc trine; for example, although the \u1e24\u0101w\u012b is formally a commentary on \nthe Mukhta\u1e63ar of Muzan\u012b, it normally omits to quote Muzan\u012b\u2019s own comments, including \nalternative versions of what Sh\u0101fi\u02bf\u012b said.76 Rather, M\u0101ward\u012b is maintaining a long tradition \nof refuting certain arguments. (Ibn Surayj regularly debated with Ab\u016b Bakr al-\u1e92\u0101hir\u012b: \nperhaps M\u0101ward\u012b is simply rehearsing some of what they said about the penalty for \nadultery.77)\n\nSecondly, coming from a learned culture of continual debate, M\u0101ward\u012b did not rehearse \njuridical controversy in the \u1e24\u0101w\u012b in order to cause Sh\u0101fi\u02bfi rules to be enforced rather than \nothers. (It seems likely that eleventh-century Baghdadis had their own informal means of \ndealing with adultery not resembling the doctrine of any school.", "start_char_idx": 57794, "end_char_idx": 60971, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cc87e53c-2375-4074-bef9-7de174c1effc": {"__data__": {"id_": "cc87e53c-2375-4074-bef9-7de174c1effc", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "39c1a93b-2ff3-4159-8ed1-9d5b8368fef5", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "b837affad8916d615fe8ac4ff710cf3d2267208c6ee518a90f72f49fb53c0b7d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7297c295-75be-4f07-8505-191731fd5a23", "node_type": "1", "metadata": {}, "hash": "94fc4709ab3ba3034954d86f543efb073a21e3c456ae00752a9617a1fbbd91ec", "class_name": "RelatedNodeInfo"}}, "text": "The police were unwilling \nto suppress prostitution without special compensation, presumably to replace a share \nthey were used to taking directly from the prostitutes or their owners.78) Rather, his point \nwas to show off his own prowess in debate. (Compare how many scholars in our day, too, \nroutinely set up straw men and knock them down.) Lack of interest in historical stages and \narguing to show off, not to change the world, are two features that make it difficult to infer \nsocial history from handbooks of Islamic law, even those as detailed as the \u1e24\u0101w\u012b. Argument \nfor the sake of demonstrating one\u2019s prowess in debate is also a reason why present-day \nSalaf\u012byah are impatient with Islamic scholasticism and like to go back directly to Qur\u2019an \nand hadith to construct an enforceable code\u2014not what M\u0101ward\u012b presents in the \u1e24\u0101w\u012b.\n\nprofessed to be a Mu\u02bftazili: Fihrist, fann 7, maq\u0101 lah 6. On Kh\u0101riji jurisprudence, v. provisionally Michael Cook, \n\u201c\u02bfAnan and Islam: the origins of Karaite scripturalism,\u201d Jerusalem studies in Arabic and Islam, no. 9 (1987), \n161-82, and G. R. Hawting, \u201cThe significance of the slogan l\u0101 \u1e25ukma ill\u0101 lill\u0101h and the references to the \u1e25ud\u016bd \nin the traditions about the fitna and the murder of \u02bfUthm\u0101n,\u201d Bulletin of the School of Oriental and African \nStudies 41 (1978): 453-63.\n\n74.  The last \u1e92\u0101hiri jurisprudent of Baghdad mentioned by Ab\u016b Is\u1e25\u0101q al-Sh\u012br\u0101z\u012b (d. Baghdad, 476/1083) is \nIbn al-Akh\u1e0dar (d. 429/1038): \u1e6cabaq\u0101t al-fuqah\u0101\u02be, ed. I\u1e25s\u0101n \u02bfAbb\u0101s (Beirut: D\u0101r al-R\u0101\u02beid al-\u02bfArab\u012b, 1970), 178-9. \nSh\u012br\u0101z\u012b states expressly that the \u1e92\u0101hiri school has died out in Baghdad, although adherents remain in Shiraz. \n\n75.  Al-Mard\u0101w\u012b, al-In\u1e63\u0101f f\u012b ma\u02berifat al-r\u0101ji\u1e25 min al-khil\u0101f \u2018al\u0101 madhhab al-im\u0101m A\u1e25mad ibn \u1e24anbal, ed. \nMu\u1e25ammad \u1e24\u0101mid al-Fiq\u012b, 12 vols. (Cairo: Ma\u1e6dba\u02bfat al-Sunnah al-Mu\u1e25ammad\u012byah, 1955-58, repr. Beirut: D\u0101r \nI\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, 1419/1998), 10:129. In two short works of his that are extant, Ibn al-Farr\u0101\u02be merely \nobserves that there is disagreement over whether to flog and stone or stone alone: A\u1e25k\u0101m, 264, and al-J\u0101mi\u02bf \nal-\u1e63agh\u012br, ed. N\u0101\u1e63ir ibn Sa\u02bf\u016bd ibn \u02bfAbd All\u0101h al-Sal\u0101mah (Riyadh: D\u0101r A\u1e6dlas, 1421/2000), 307.\n\n76.  On the ambiguous relation of the Mukhta\u1e63ar of Muzan\u012b to the doctrine of Sh\u0101fi\u02bf\u012b himself, v. \nprovisionally Norman Calder, Studies in early Muslim jurisprudence (New York: Claren don Press, 1993), chap. \n5, and Christopher Melchert, \u201cThe meaning of q\u0101la \u2019l-Sh\u0101fi\u02bf\u012b in ninth-century sources,\u201d \u02bfAbbasid studies, ed. \nJames Montgomery (Leuven: Peeters, 2004), 277-301.\n\n77.  Ibn al-Nad\u012bm, Fihrist, fann 3, maq\u0101lah 6; Sh\u012br\u0101z\u012b, \u1e6cabaq\u0101t, 100.\n78.", "start_char_idx": 60972, "end_char_idx": 63590, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7297c295-75be-4f07-8505-191731fd5a23": {"__data__": {"id_": "7297c295-75be-4f07-8505-191731fd5a23", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cc87e53c-2375-4074-bef9-7de174c1effc", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "532d76bc1996dd43e651b9b18f311c719f18d4d344427c4daf6b42502a68cbae", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "da9493c0-f32b-4ddb-a2c2-b619c95c7d7c", "node_type": "1", "metadata": {}, "hash": "cc48060723dc3179db9d3e74d8ff5f38ff7e763e78c5a67decb5009a3df4dfcc", "class_name": "RelatedNodeInfo"}}, "text": "78.  Makdisi, Ibn \u02bfAq\u012bl, 152.\n\n\n\n85  \u2022  Christopher MelChert\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nConclusion\n\nM\u0101ward\u012b\u2019s style of argumentation continually suggests less than absolute certainty. For \nexample, there is the way he continually attacks hadith supporting another school\u2019s rule \nas unsound, then reinterprets it in support of the Sh\u0101fi\u02bfi rule, implicitly acknowledging \nthat their hadith may be sound after all (and implicitly asking that the hadith he cites be \ntreated with equal charity). It thus marks the transition from a tradition of legal writing \nthat aims to establish the correctness of its school\u2019s doctrine to one that aims to establish \nonly its plausibility; to recognition that there will always be multiple schools. Implic-\nitly, the different schools of the eleventh century had become somewhat like modern \nProtestant denominations. Presbyterians, for example, may like to think that theirs is \nthe best church but will never declare that other Protestant churches are inadequate or \nseriously try to persuade Methodists (for example) to renounce their doctrines in favour \nof Presbyterian. In the same fashion, M\u0101ward\u012b may have thought that the Sh\u0101fi\u02bfi school \nwas the best, but by no means did he think adherence to the \u1e24anafi school (among others) \nindicated unbelief, or even that there was any serious hope of refuting \u1e24anafi doctrine and \nconverting everyone to Sh\u0101fi\u02bfism. \n\nIn some measure, the Sh\u0101fi\u02bfi school stood from the start for agreeing to disagree in this \nfashion, at least among Sunni jurisprudents on questions of law. The legitimacy of ikhtil\u0101f, \ndisagreement among qualified jurisprudents, is one main point of the Ris\u0101lah.79 The new \nagreement to disagree marked the transformation of ahl al-sunnah wa-al-jam\u0101\u02bfah from one \nparty among others (as represented above all by A\u1e25mad ibn \u1e24anbal [d. 241/855]) to the \ndefault category for all Muslims except Shi\u02bfi and Kh\u0101riji sectarians.80 Similarly in his Qur\u2019an \ncommentary, continually pointing out multiple legitimate interpretations, and in his \npolitical and ethical writing, synthesizing Islamic and Persian traditions, M\u0101ward\u012b seems a \nstrong example of the catholic tendency of classical Sunni Islam. To some extent, the new \nagree ment to disagree marked the influence of u\u1e63\u016bl al-fiqh, the literature of jurisprudence \nstrictly speaking, on fur\u016b\u02bf, the discipline of making out actual rules, from about 1000 C.E.81 \n\nFinally, the style of al-\u1e24\u0101w\u012b marks the transformation of Islamic jurisprudence into \na form of aristo cratic play.82 \u201cAristocratic\u201d is to be insisted on because, with the advent \n\n79.  Norman Calder, \u201cIkhtil\u00e2f and Ijm\u00e2\u02bf in Sh\u00e2fi\u02bfi\u2019s Ris\u00e2la,\u201d Studia Islamica, no 58 (1983), 39-47.\n80.  V. John B. Henderson, The construction of orthodoxy and heresy: Neo-Confucian, Islamic, Jewish, \n\nand early Christian patterns (Albany: State Univ. of New York Press, 1998), esp. 41 (comparison with church \nhistory, where likewise later orthodoxy was earlier one minority position among many), 53 (chronology \nof Sunnism). Henderson draws heavily on W. Montgomery Watt, The formative period of Islamic thought \n(Edinburgh: Univ. Press, 1973).\n\n81.  Ya\u02bfakov Meron, L\u2019obligation alimentaire entre \u00e9poux en droit musulman han\u00e9fite, Biblioth\u00e8que de \ndroi priv\u00e9 114 (Paris: R. Pichon and R. Durand-Auzias, 1971), 323-9. Cf. Chaumont\u2019s remark that u\u1e63\u016bl al-fiqh \nsubstituted argument for proof: introduction to al-Luma\u02bf, 7. \n\n82.  For traditional Islamic legal writing as play, v. esp. Norman Calder, \u201cThe law,\u201d History of Islamic \nphilosophy, ed.", "start_char_idx": 63587, "end_char_idx": 67124, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "da9493c0-f32b-4ddb-a2c2-b619c95c7d7c": {"__data__": {"id_": "da9493c0-f32b-4ddb-a2c2-b619c95c7d7c", "embedding": null, "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7037", "node_type": "4", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "341baf8888ddf61e48b1a2b392581f7ac905fd7dae4f05d88899e1bf0cf9e7ed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7297c295-75be-4f07-8505-191731fd5a23", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "d9085e250af4e52dc7b9f4ec86027fa1f1169611bab67f9907387d41a9d79725", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "61374564-d7fa-4bc7-b3f2-69ebbb4817ea", "node_type": "1", "metadata": {}, "hash": "6d4db5f5ea38e46e8f553a009fe50b9899ad2915dba96fa42751b99229e4d032", "class_name": "RelatedNodeInfo"}}, "text": "Norman Calder, \u201cThe law,\u201d History of Islamic \nphilosophy, ed. Seyyed Hossein Nasr and Oliver Leaman, Routledge His tory of World Philosophies 1, 2 vols. \n(London: Routledge, 1996), 979-98. Opportunism and capriciousness are observed in High Medieval \u1e24anafi \nwriting by Behnam Sadeghi, The logic of law making in Islam: women and prayer in the legal tradition, \nCambridge studies in Islamic civilization (Cambridge: Univ. Press, 2013) but with stress on parallels to \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n M\u0101ward\u012b\u2019s Legal Thinking   \u2022  86\n\nof the Saljuqs, Islamic politics was permanently militarized (at least to the end of the \nMiddle Ages). The triumphant iq\u1e6d\u0101\u02bf system made large landowners finally disappear and \nthe civilian \u00e9lite came to comprise scholars such as M\u0101ward\u012b almost alone. Their claim to \naristocratic privilege was their mastery of an intricate technical discipline, expounding \nIslamic law, that was emphatically international and non-local. \u201cPlay\u201d is what aristocracies \nnormally take up to distinguish themselves from the vulgar who have to work. In Europe, \naristocrats hunted and fought. In the Middle East, that was the preserve of Turcophone \nsoldiers, so the ulema elaborated an impractical law.\n\nM\u0101ward\u012b\u2019s style of argument is notably uneven, continually piling up flimsy evidences \nand reasonings on top of apparently sound ones. Vestiges of M\u0101ward\u012b\u2019s involvement in \nadab (belles lettres) are evident in, among other things, the collections of \u201cfun facts\u201d that \nintroduce major sections; for example, his exposition of the non-technical meaning of \n\u1e63iy\u0101m as \u201cceasing,\u201d including lines of poetry about horses that have ceased to move, to \nintroduce the book of fasting in al-\u1e24\u0101w\u012b.83 In purely legal discussions, M\u0101ward\u012b confirmed \nand exploited his membership in the \u00e9lite by showing off his supple powers of argument \nin support of the traditional rules. A principal reason for spend ing time with M\u0101ward\u012b is \nsimply the ludic pleasure of scholarship in general.\n\nEuropean legal history.\n83.  M\u0101ward\u012b, \u1e24\u0101w\u012b 3:239 3:394.", "start_char_idx": 67063, "end_char_idx": 69107, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "61374564-d7fa-4bc7-b3f2-69ebbb4817ea": {"__data__": {"id_": "61374564-d7fa-4bc7-b3f2-69ebbb4817ea", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "da9493c0-f32b-4ddb-a2c2-b619c95c7d7c", "node_type": "1", "metadata": {"identifier": "alusur-7037", "author": "Melchert, Christopher", "title": "M\u0101ward\u012b\u2019s Legal Thinking", "date": "2015-11-15", "file": "alusur-7037.pdf"}, "hash": "0515c2ae9fb1a4a0acbec6983b4721c7ca8ec5a395f3c5264968b00547f50ddd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0ad9c1d7-7fe7-4107-87a9-82a8044d0e9e", "node_type": "1", "metadata": {}, "hash": "0393fb29bedf7ee443b1949bdb2f4b79c0f00bbab2b643f2ddda202334381ceb", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 87-125\n\nIbn A\u02bftham and His History *\n\nEditor\u2019s Introduction\nThe editors of al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 are delighted to publish this long-awaited piece by Lawrence I. Conrad \n\non Ibn A\u02bftham al-K\u016bf\u012b and his Kit\u0101b al-fut\u016b\u1e25. The article was written on the basis of two papers presented in \n1992 (see initial note) and subsequently prepared for publication. It has circulated among colleagues, but, for \nvarious reasons, never appeared in print. Professor Conrad, with characteristic generosity, has given us per-\nmission to publish the text. It stands as a monumental piece of scholarship and the most comprehensive study \non the subject to date.\n\nBy way of introduction, a few historiographical comments are in order. Limited attention has been devoted \nto Ibn A\u02bftham since the early 1990s. Conrad himself wrote a brief entry for The Routledge Encyclopedia of \nArabic Literature [London and New York: Routledge, 1998, 314], summarizing his findings and arguing that Ibn \nA\u02bftham flourished in the early third/ninth century. There he rejects Ibn A\u02bftham\u2019s conventional death date of \n314/926-7 as \u201can old Orientalist error.\u201d\n\nConrad went on to advocate for the earlier date in subsequent publications (e.g., \u201cHeraclius in Early Islamic \nKerygma,\u201d in G.J. Reinink and B.H. Stolte (eds.), The Reign of Heraclius (610-641): Crisis and Confrontation \n[Leuven: Peeters, 2002], 132). This view was adopted by several scholars and corroborated on the basis of the \ncontent of the work. (See in particular A. Borrut, Entre m\u00e9moire et pouvoir: l\u2019espace syrien sous les derniers \nOmeyyades et les premiers Abbassides (v. 72-193/692-809) [Leiden: Brill, 2011], index; E. Daniel, \u201cKet\u0101b al-\nFot\u016b\u1e25,\u201d Encyclopaedia Iranica Online, 2012 [http://www.iranicaonline.org/articles/ketab-al-fotuh]; J. Schein-\ner, \u201cWriting the History of the Fut\u016b\u1e25: The Fut\u016b\u1e25-Works by al-Azd\u012b, Ibn A\u02bftham, and al-W\u0101qid\u012b,\u201d in P.M. Cobb \n(ed.), The Lineaments of Islam: Studies in Honor of Fred McGraw Donner [Leiden: Brill, 2012], 151-176).\n\nConrad\u2019s early dating of Ibn A\u02bftham has been challenged recently by Ilkka Lindstedt (\u201cAl-Mad\u0101\u02bein\u012b\u2019s Kit\u0101b \nal-Dawla and the Death of Ibr\u0101h\u012bm al-Im\u0101m,\u201d in I. Lindstedt et al. (eds.), Case Studies in Transmission [M\u00fcn-\nster: Ugarit-Verlag, 2014], esp. 118-123; and \u201cSources for the Biography of the Historian Ibn A\u02bftham al-K\u016bf\u012b,\u201d \nin Jaakko H\u00e4meen-Anttila, Petteri Koskikallio, and Ilkka Lindstedt (eds.), Proceedings of Union Europ\u00e9enne \ndes Arabisants et Islamisants 27, Helsinki, June 2nd-6th, 2014 [Leuven: Peeters, forthcoming]). On the basis of \nnew biographical evidence, Lindstedt argues that Ibn A\u02bftham actually flourished in the late third/ninth-early \nfourth/tenth century.", "start_char_idx": 45, "end_char_idx": 2744, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0ad9c1d7-7fe7-4107-87a9-82a8044d0e9e": {"__data__": {"id_": "0ad9c1d7-7fe7-4107-87a9-82a8044d0e9e", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "61374564-d7fa-4bc7-b3f2-69ebbb4817ea", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "21dcc21fa300ae8a51d30f9cbd4eb0fd1b62bdb8b27525a96f74bdc9e6cab310", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "39d26f3e-a123-4ff2-b5f7-b5381f28d6fb", "node_type": "1", "metadata": {}, "hash": "4dfd8459cbb5f3dd6ec83605fe43fa9f037ebf0d4b1f4ae048278150e0d972c3", "class_name": "RelatedNodeInfo"}}, "text": "M\u00f3nika Sch\u00f6nl\u00e9ber, a doctoral candidate at P\u00e1zm\u00e1ny P\u00e9ter Catholic University (Budapest), is preparing \na critical edition of the first portion of the Kit\u0101b al-fut\u016b\u1e25, and her work will help clarify the complex histo-\nry of the text (see, for now, her \u201cNotes on the Textual Tradition of Ibn A\u02bftham\u2019s Kit\u0101b al-Fut\u016b\u1e25,\u201d in Jaakko \nH\u00e4meen-Anttila, Petteri Koskikallio, and Ilkka Lindstedt (eds.), Proceedings of Union Europ\u00e9enne des Ara-\nbisants et Islamisants 27, Helsinki, June 2nd-6th, 2014 [Leuven: Peeters, forthcoming]).\n\nRegardless of whether one accepts it as an early third/ninth-century text or a product of the late third/\nninth-early fourth/tenth century, the Kit\u0101b al-fut\u016b\u1e25 stands as an invaluable source. It is hoped that the publi-\ncation of Conrad\u2019s meticulous and elegant study will foster more research on what remains a much-neglected \ntext.  We publish the text below in its original form.   \u2014 Antoine Borrut \n\nLawrence I. conrad\nUniversity of Hamburg\n\n\n\n88  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIt is probably a general rule of thumb that the larger and earlier an Islamic historical text is, the more likely it is to attract the attention of modern scholars. If this is so, then the rule\u2019s most glaring exception is the Kit\u0101b al-fut\u016b\u1e25 of Ab\u016b Mu\u1e25ammad A\u1e25mad \nibn A\u02bftham al-K\u016bf\u012b. Though a work of considerable bulk, running to over 2700 pages in \nthe Hyderabad edition,1 a text which covers many aspects of the first 250 years of Islamic \nhistory, and one which has been known since the mid-nineteenth century, at least in its \nPersian translation, the Kit\u0101b al-fut\u016b\u1e25 has never enjoyed the attention one might have \nexpected it to receive.\n\nOne reason for this is surely that Ibn A\u02bftham has had, since the days of Brockelmann, \na bad reputation as a purveyor of\u2014to use his phrasing\u2014\u201ca fanciful history\u201d written from \na Sh\u012b\u02bf\u012b viewpoint.2 This tends to invite the conclusion that a careful reading of the Kit\u0101b \nal-fut\u016b\u1e25 would be a waste of time; but to this one might easily reply that regardless of \nwhether a work strikes modern observers as good or bad history, it may reveal much about \nits cultural tradition and thus\u2014for that reason alone\u2014prove to be eminently worthy of \ninvestigation. In passing it must be said that irrespective of the extent to which it can or \ncannot be made to give up \u201chistorical facts\u201d, this fascinating text has much to tell us about \nhow history was perceived and transmitted in early Islamic times. In my remarks here, \nhowever, I will address only a limited number of points central to further work on the text. \nOn some questions, including that of who Ibn A\u02bftham himself was, the complexities of the \nextant material allow details to emerge only in rather piecemeal fashion, and an attempt \nwill be made at the end of this study to summarize conclusions that have been drawn at \nvarious earlier points.\n\nIt must be conceded from the outset that the basis for historiographical study of this \nhistory is not ideal. As with the Ta\u02ber\u012bkh al-rusul wa-al-mul\u016bk of al-\u1e6cabar\u012b (wr. 303/915), the \ntextual tradition of the Kit\u0101b al-fut\u016b\u1e25 of Ibn A\u02bftham consists of a number of incomplete \nArabic MSS and a later Persian translation which sometimes manifests important \ndiscrepancies from the wording of the Arabic. Coverage of the text, as presented in the \nHyderabad edition, can be summarized as follows:3\n\n* This study arises from two different papers presented at the annual meeting of the American Oriental \nSociety, Cambridge, Mass., on 29 March 1992, and at Leiden University on 20 May 1992.", "start_char_idx": 2746, "end_char_idx": 6298, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "39d26f3e-a123-4ff2-b5f7-b5381f28d6fb": {"__data__": {"id_": "39d26f3e-a123-4ff2-b5f7-b5381f28d6fb", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0ad9c1d7-7fe7-4107-87a9-82a8044d0e9e", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "694748feadff9f2a8459fb4ef892a1ff8efac1ecf1e111f459d9255aa581221b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "56976755-4e5b-4b59-9499-b335f9764303", "node_type": "1", "metadata": {}, "hash": "7e5f14e40668c5b2b664b3ae23f4f7703406a88884551bd8c6a6b22e295878dd", "class_name": "RelatedNodeInfo"}}, "text": "I am grateful to the \nparticipants in those sessions for their valuable discussion, and especially to Professors Fred M. Donner and \nWad\u0101d al-Q\u0101\u1e0d\u012b for their comments and suggestions.\n\n1.  Ibn A\u02bftham al-K\u016bf\u012b, Kit\u0101b al-fut\u016b\u1e25, ed. Mu\u1e25ammad \u02bfAbd al-Mu\u02bf\u012bd Kh\u0101n et al. (Hyderabad: D\u0101\u02beirat \nal-ma\u02bf\u0101rif al-\u02bfuthm\u0101n\u012bya, 1388-95/1968-75) in eight vol umes. The recent three-volume edition by Suhayl \nZakk\u0101r (Damascus: D\u0101r al-fikr, 1412/1992) appeared too late to be taken into consideration here, but does \nnot, in any case, replace the Hyderabad edition. Zakk\u0101r\u2019s work does not use the Gotha MS, and so is missing \nthe first 485 pages of the Hyderabad text; it also takes no account of the Persian translation, and thus fails to \nnotice many lacunae. The apparatus criticus cites Qur\u02be\u0101nic quotations, draws attention to significant passages \nin a few parallel works, and provides some useful explanations of terms, but is very weak where consideration \nof variant readings is concerned.\n\n2.  GAL, SI, 220; EI1, II, 364b.\n3.  In addition to these MSS, Ambrosiana H-129, copied in 627/1230 and not used by the Hyderabad \n\neditors, covers the text from the conquest of al-Rayy and al-Dastab\u0101 (II, 62:12) to the murder of \u02bfAl\u012b ibn Ab\u012b \n\u1e6c\u0101lib (IV, 147ult). See Eugenio Griffini, \u201cNuovi testi arabo\u2014siculi\u201d, in Centenaria della nascita di Michele \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  89\n\nMS     siglum   Text covered\n\nGotha 1592    al-a\u1e63l   I, 1:1-II, 146ult.\nAhmet III 2956   al-a\u1e63l   II, 147:1-VIII, 354:7 (end)\nChester Beatty 3272  d   II, 147:1-VI, 100:3\nMingana 572   br   III, 108ult-VI, 97:11\nPersian translation  al-tarjama   I, 1:1-V, 251:34\n\nIt can immediately be seen that the first part of the book, extending to almost 500 pages, \nis fully attested only by the Gotha MS; at the end, only the Ahmet III codex extends past \nthe first third of volume VI. When one adds to this the fact that the Chester Beatty MS is \nclearly a descendent of the Ahmet III exemplar, it becomes clear that through the majority \nof the book, the manuscript tradition provides rather thin testimony for the fixing of the \ntext.\n\nThis problem is rendered more serious by other difficulties. Loss of single or multiple \nfolios, and even of entire signatures, has resulted in a number of major gaps in the Arabic \ntext,5 and other shorter lacunae are numerous. Quite often one encounters passages where \nan erasure, probably to delete an incorrectly copied word or phrase, has been left unfilled. \nPassages in verse have perhaps suffered worst: poems surviving in the Persian translation \nare in the Arabic often dropped entirely, or represented only by the ma\u1e6dla\u02bf or some other \nillustrative verse. Though some clarification of this problem can be proposed, it is still not \nentirely clear how the Persian text can be used to check the Arabic, since there seem to \nexist multiple versions of this Persian rendering.\n\nSome of these and other difficulties will return to our attention below. At this point \nit will suffice to observe that while the Hyderabad edition usually draws the reader\u2019s \nattention to such problems, it seldom resolves them in a way conducive to a critical \nhistoriographical assessment of the Arabic text.\n\nAmari (Palermo: Virz\u00ec, 1910), I, 402-15.", "start_char_idx": 6299, "end_char_idx": 9566, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "56976755-4e5b-4b59-9499-b335f9764303": {"__data__": {"id_": "56976755-4e5b-4b59-9499-b335f9764303", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "39d26f3e-a123-4ff2-b5f7-b5381f28d6fb", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "8b72e0a67297eba47a95c59279b1733a66752699785be2c9922ee1b958c39779", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "98d81dfb-7a6f-43f4-9b51-518b868d2c8f", "node_type": "1", "metadata": {}, "hash": "fe25fec6e8a1b5c045eb59a5575372c0d7b887747e1abb3a4e43272ac02eb5dc", "class_name": "RelatedNodeInfo"}}, "text": "The Bankipore MS Khuda Bakhsh 1042, copied in 1278/1861, contains \nan \u02bfAlid version of Saq\u012bfat Ban\u012b S\u0101\u02bfida and the election of Ab\u016b Bakr, an account of the ridda wars, and a few \npages on the conquest of Iraq; the MS has recently been described by Mu\u1e25ammad \u1e24am\u012bd All\u0101h as \u201cthe unique \nmanuscript\u201d of the Kit\u0101b al-ridda of al-W\u0101qid\u012b (d. 207/823), in the recension of Ibn A\u02bftham, and published \nas such in his Kit\u0101b al-ridda wa-nubdha min fut\u016b\u1e25 al-\u02bfIraq (Paris: Editions Tougui, 1409/1989). But a decade \nearlier two other scholars had already independently noticed that this was nothing more than an extract \nfrom Ibn A\u02bftham\u2019s own history (= Hyderabad ed. I, 2:5-96:6, ending in the midst of a long lacuna in the Gotha \nMS); see Fred M. Donner, \u201cThe Bakr b. W\u0101\u02beil Tribes and Politics in Northeastern Arabia on the Eve of Islam,\u201d \nStudia Islamica 51 (1980), 16 n. 2; and Miklos Muranyi\u2019s publication of the section on the election of Ab\u016b Bakr \nin his \u201cEin neuer Bericht \u00fcber die Wahl des ersten Kalifen Ab\u016b Bakr,\u201d Arabica 25 (1978), 233-60. \u1e24am\u012bd All\u0101h\u2019s \npublication is nevertheless useful, for reasons which will emerge below, and here it will be referred to as \u201cIbn \nA\u02bftham, Bankipore Text\u201d.\n\n4.  The recension of the Persian translation available to me (see n. 42 below) begins somewhat differently \nthan the Arabic, but this discrepancy is not noticed in the Hyderabad edition, which usually does comment on \nsuch anomalies, but uses a different edition of the Persian text.\n\n5.  The most serious of these are at I, 5:4-5, 91:2-100:1, 318:7-324:1, 334:2-349:1; II, 95:2-107:1, 193:3-208:1; IV, \n206:6-209:1. The first of these lacunae, and part of the second, have been filled by Ibn A\u02bftham, Bankipore Text, \n22:10-42:2 (cf. Muranyi, \u201cEin neuer Bericht,\u201d 239-47), 128:9-137ult.\n\n\n\n90  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nDate of Composition\n\nA fundamental point of departure is that of when the author lived and when he wrote \nhis history. The difficulty here is that as a historical personality Ibn A\u02bftham was almost \nentirely unknown to later writers. Y\u0101q\u016bt (d. 626/1229), the only medieval biographer who \nhas original information on him, will return to our attention below. Here we may simply \nnote that he knows nothing about Ibn A\u02bftham\u2019s life or date of death, and can offer little \ninformation beyond what might be gained by perusing his works (e.g. knowledge of Ibn \nA\u02bftham\u2019s Sh\u012b\u02bf\u012b sympathies) or by consulting a rij\u0101l al-sanad compendium (i.e. his reputation \namong \u1e25ad\u012bth transmitters as \u1e0da\u02bf\u012bf).6 Ibn \u1e6c\u0101w\u016bs (d. 664/1266) refers to him by name and \nquotes from the Kit\u0101b al-fut\u016b\u1e25, but seems to know nothing about him personally.7 Al-\u1e62afad\u012b \n(d. 764/1363) and Ibn \u1e24ajar (d.", "start_char_idx": 9567, "end_char_idx": 12266, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "98d81dfb-7a6f-43f4-9b51-518b868d2c8f": {"__data__": {"id_": "98d81dfb-7a6f-43f4-9b51-518b868d2c8f", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "56976755-4e5b-4b59-9499-b335f9764303", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "e0378869af43269d389b1cd317a09061ea55157533052af64d08b6c5ec87c578", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2cda78ed-3e27-4916-aa17-14f5609bfe3c", "node_type": "1", "metadata": {}, "hash": "2e10533c9a3b8600f292b4aedefa265d610d104780a219532cf6c5e0d9478109", "class_name": "RelatedNodeInfo"}}, "text": "764/1363) and Ibn \u1e24ajar (d. 852/1449) both have entries for Ibn A\u02bftham, but all of their \ninformation comes from Y\u0101q\u016bt.8 The copyist of the Ahmet III MS, writing in 873/1468-\n69, refers to our author as Ibn A\u02bftham \u201cal-Kind\u012b\u201d, thus suggesting his membership of the \nsouthern tribe of Kinda, but this is almost certainly a misreading of \u201cal-K\u016bf\u012b\u201d.9 \u1e24\u0101jj\u012b Khal\u012bfa \n(d. 1067/1657) mentions Ibn A\u02bftham twice in his Kashf al-\u1e93un\u016bn, but he has no personal \ndetails about him and simply describes him as the author of a fut\u016b\u1e25 book translated by \nal-Mustawf\u012b, to whom we shall return below.10 \n\nHere we have to do with conclusions reached only on the basis of access to a subject\u2019s \nbook, in this case the Persian translation of the Kit\u0101b al-fut\u016b\u1e25. Al-Majlis\u012b (d. 1110/1697) also \nmade use of the work in his vast compendium of Sh\u012b\u02bf\u012b traditions, but seems not to have \nknown anything about its author.11\n\nThis dearth of information has not deterred modern scholarship from offering a range \nof possibilities for the period to which Ibn A\u02bftham belongs. An early attempt to establish \nthe identity of Ibn A\u02bftham was made by William Nassau Lees, one of the first Western \neditors of fut\u016b\u1e25 texts. In the introduction to his editio princeps of the pseudo-W\u0101qid\u012b Fut\u016b\u1e25 \nal-Sh\u0101m, Lees proposed that Ibn A\u02bftham was to be identified as Ab\u016b Mu\u1e25ammad A\u1e25mad \nibn \u02bf\u0100\u1e63im al-Balkh\u012b a mu\u1e25addith who died in 227/841-42.12 But for several reasons this \nargument, such as it is, must be rejected. First, it is at least curious, if A\u1e25mad ibn \u02bf\u0100\u1e63im is \nour author, that none of the many accounts of him mentions that this man was the author \n\n6.  Y\u0101q\u016bt, Irsh\u0101d al-ar\u012bb il\u0101 ma\u02bfrifat al-ad\u012bb, ed. D.S. Margoliouth, 2nd ed. (Leiden: E.J. Brill, 1923-31), I, \n379:1-8, no. 104.\n\n7.  Ibn \u1e6c\u0101w\u016bs, Kashf al-ma\u1e25ajja li-thamarat al-muhja (Najaf, 1370/1950), 57, cited in Etan Kohlberg, A \nMedieval Muslim Scholar at Work: Ibn \u1e6c\u0101w\u016bs and His Library (Leiden: E.J. Brill, 1992), 358-59, with the \nobservation that this passage is not to be found in the Arabic text we have today.\n\n8.  Al-\u1e62afad\u012b, Al-W\u0101f\u012b bi-l-wafay\u0101t, VI, ed. Sven Dedering (Wiesbaden: Franz Steiner Verlag, 1972), 256:7-11 \nno. 2740; Ibn \u1e24ajar al-\u02bfAsqal\u0101n\u012b, Lis\u0101n al-m\u012bz\u0101n (Hyderabad: D\u0101\u02beirat al-ma\u02bf\u0101rif al-ni\u1e93\u0101m\u012bya, AH 1329-31), I, \n138:16-18 no. 433.\n\n9.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25,VI, 100 n. 4; VIII, 354 n. 7.\n10.  \u1e24\u0101jj\u012b Khal\u012bfa, Kashf al-\u1e93un\u016bn \u02bfan as\u0101m\u012b al-kutub wa-al-fun\u016bn, ed. \u015eerefettin Yaltkaya and Kilisi Rifat \n\nBilge (Istanbul: Maar\u0131f Matbaas\u0131, 1941-47), II, 1237:15, 1239:27-29.", "start_char_idx": 12239, "end_char_idx": 14756, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2cda78ed-3e27-4916-aa17-14f5609bfe3c": {"__data__": {"id_": "2cda78ed-3e27-4916-aa17-14f5609bfe3c", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "98d81dfb-7a6f-43f4-9b51-518b868d2c8f", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "0d6f7869a73f0af2ded8864b466297fcb63796eb3b22a9f0b5cb157999c4d35a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2df26257-a1ae-4306-a798-90ec4ee928be", "node_type": "1", "metadata": {}, "hash": "e09e121ee57029ff1a5813bf5ca94312bedccf522aebe63b4bf2b27f246b4282", "class_name": "RelatedNodeInfo"}}, "text": "11.  Al-Majlis\u012b, Bi\u1e25\u0101r al-anw\u0101r (Beirut: Mu\u02beassasat al-waf\u0101\u02be, 1403/1983), 1, 25:9.\n12.  The Conquest of Syria Commonly Ascribed to Aboo \u02bfAbd Allah  Mohammad b. \u02bfOmar al-W\u00e1qid\u00ed, ed. W. \n\nNassau Lees (Calcutta: F. Carbery, 1854-60), I, vii.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  91\n\nof a book\u2014of any description. Such information is routinely given in the various types \nof biographical compendia. Second, while the name A\u1e25mad was not yet common in the \nsecond and third centuries ah, the kunya Ab\u016b Mu\u1e25ammad certainly was, and the fact that \ntwo A\u1e25mads shared the same kunya in no way suggests, much less proves (as Lees seemed \nto believe), that they were one and the same person.\n\nIndeed, the case for the opposite conclusion is compelling. A\u1e25mad ibn \u02bf\u0100\u1e63im al-Balkh\u012b \nis the subject of numerous notices in rij\u0101l al-sanad compendia and is named as one of the \nauthorities cited by al-Bukh\u0101r\u012b (d. 256/870),13 but nowhere is there any hint of a father \nor grandfather named A\u02bftham, i.e. some ancestor who would account for why the A\u1e25mad \nibn \u02bf\u0100\u1e63im of the rij\u0101l compendia would be called A\u1e25mad ibn A\u02bftham in the Kit\u0101b al-fut\u016b\u1e25. \nSimilarly, no one with any information on Ibn A\u02bftham mentions an ancestor named \u02bf\u0100\u1e63im. \nAs the two names are not orthographically similar, this discrepancy clearly establishes that \nno case can be made for the argument that the two names refer, as Lees thought, to the \nsame historical figure.\n\nIn fact, such an identification is precluded by the fact that A\u1e25mad ibn \u02bf\u0100\u1e63im, as an \ninformant of al-Bukh\u0101r\u012b, must have been a Sunn\u012b mu\u1e25addith. As we shall see below, \nhowever, the author of the Kit\u0101b al-fut\u016b\u1e25 was a strident Sh\u012b\u02bf\u012b; when he cites \u1e25ad\u012bth, he \nalmost exclusively quotes \u02bfAlid legitimist, Sh\u012b\u02bf\u012b, and virulently anti-Umayyad traditions \nfrom the Prophet and the Imams. While one must guard against the temptation to project \nback into early Islamic times Sunn\u012b/Sh\u012b\u02bf\u012b differences which only emerged later,14 most of \nIbn A\u02bftham\u2019s traditions clearly comprise material which no authority of al-Bukh\u0101r\u012b would \nhave taken seriously, much less transmitted.\n\nIn his work on Arabic historians, W\u00fcstenfeld gives the date of Ibn A\u02bftham\u2019s death as ah \n1003 (= AD 1594-95),15 which is the date cited in Fl\u00fcgel\u2019s edition of \u1e24\u0101jj\u012b Khal\u012bfa.16 But in the \nmore recent and far superior Istanbul edition of the Kashf al-\u1e93un\u016bn, based on the author\u2019s \nautograph, the space for the date is left blank; the date in Fl\u00fcgel\u2019s edition may well have \nbeen erroneously carried up from the next entry below it, where the text in question is \nalso by an author said to have died in ah 1003. Further, such a date is impossible since, as \nwe shall see momentarily, Ibn A\u02bftham\u2019s Fut\u016b\u1e25 had already been translated into Persian four \ncenturies earlier.\n\n13.  See, for example, al-Bukh\u0101r\u012b (d.", "start_char_idx": 14757, "end_char_idx": 17572, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2df26257-a1ae-4306-a798-90ec4ee928be": {"__data__": {"id_": "2df26257-a1ae-4306-a798-90ec4ee928be", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2cda78ed-3e27-4916-aa17-14f5609bfe3c", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "b8c8d732e4aed11a1b7d5e2f7f3352bdde4b9b4e04cc971c82f2d14e5564c03e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5998d8bb-869e-4a64-8371-08c21f2f4176", "node_type": "1", "metadata": {}, "hash": "38d94d787c5a37394f7af956f0b07d09748399f594994b0de53ebc1366fa0d44", "class_name": "RelatedNodeInfo"}}, "text": "13.  See, for example, al-Bukh\u0101r\u012b (d. 256/870), Al-Ta\u02ber\u012bkh al-kab\u012br (Hyderabad: D\u0101\u02beirat al-ma\u02bf\u0101rif \nal-\u02bfuthm\u0101n\u012bya, ah 1360-64), 1.2,6:3-4 no. 1500; Ibn Ab\u012b \u1e24\u0101tim (d. 327/938), Al-Jar\u1e25 wa-al-ta\u02bfd\u012bl (Hyderabad: \nD\u0101\u02beirat al-ma\u02bf\u0101rif al-\u02bfuthm\u0101n\u012bya, 1371-73/1952-53), I.1, 66: 10-11 no. 118; Ibn \u1e24ibb\u0101n al-Bust\u012b (d. 354/965), \nKit\u0101b al-thiq\u0101t (Hyderabad: D\u0101\u02beirat al-ma\u02bf\u0101rif al-\u02bfuthm\u0101n\u012bya, 1393-1403/1973-83), VIII, 12: 3-4; al Mizz\u012b (d. \n742/1341), Tahdh\u012bb al-kam\u0101l f\u012b asm\u0101\u02be al-rij\u0101l, ed. Bashsh\u0101r \u02bfAww\u0101d Ma\u02bfr\u016bf (Beirut: Mu\u02beassasat al-ris\u0101la, \n1985/1306-proceeding), I, 363: 2-0 no. 55; al-Dhahab\u012b (d. 748/1348), Miz\u0101n al-i\u02bftid\u0101l, ed. \u02bfAl\u012b Mu\u1e25ammad \nal-Bij\u0101w\u012b (Cairo: \u012as\u0101 al-B\u0101b\u012b al-\u1e24alab\u012b, 1382/1963), I, 106: 2-4; Ibn \u1e24ajar, Tahdh\u012bb al-tahdh\u012bb (Hyderabad: D\u0101\u02beirat \nal-ma\u02bf\u0101rif al-ni\u1e93\u0101m\u012bya, ah 1325-27), I, 46: 4-11 no. 76.\n\n14.  On this problem, see Andrew Rippin, Muslims: Their Religious Beliefs and Practices, I: The Formative \nPeriod (London: Routledge, 1990), 103-16.\n\n15.  Ferdinand W\u00fcstenfeld, Die Geschichtschreiber der Araber und ihre Werke (G\u00f6ttingen: Dieterische \nVerlags-buchhandlung, 1882), 253 no. 541.\n\n16.  \u1e24\u0101jj\u012b Khal\u012bfa, Kashf al-\u1e93un\u016bn \u02bfan as\u0101m\u012b al-kutub wa-al-fun\u016bn, ed. Gustav Fl\u00fcgel (London: Oriental \nTranslation Fund, 1835-58), IV, 380: 5-6 no. 8907.\n\n\n\n92  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nThis date is in any case not the one usually cited. Most modern scholarship gives the \nyear of Ibn A\u02bftham\u2019s death as ca.", "start_char_idx": 17535, "end_char_idx": 18982, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5998d8bb-869e-4a64-8371-08c21f2f4176": {"__data__": {"id_": "5998d8bb-869e-4a64-8371-08c21f2f4176", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2df26257-a1ae-4306-a798-90ec4ee928be", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "130d6bef3af0229afd06f8f78155f1c887944abc2b0e004b664f243238fa4e37", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1f0f3dfd-cdd8-417a-9614-d14ff9ca6a98", "node_type": "1", "metadata": {}, "hash": "da46c04f89dbab1267d638e72535a88a6baa9791d65c704a2e6052e173f3efc2", "class_name": "RelatedNodeInfo"}}, "text": "Most modern scholarship gives the \nyear of Ibn A\u02bftham\u2019s death as ca. 314/926-27: this is the date one finds not only on the title \npage of the Hyderabad edition itself, but also in studies pertaining to Ibn A\u02bftham by, for \nexample, Rieu,17 Brockelmann,18 Griffini,19 Storey,\u201d20 Mass\u00e9,21 al-Am\u012bn,22 al-\u1e6cihr\u0101n\u012b,23 Cahen,24 \nTogan,25 Fuat Sezgin,26 Zirikli,27 Muranyi,28 and Ursula Sezgin.29 The apparent security of \nthis death date is reflected in the comments of Brockelmann, who asserts that it is the \nonly information we know about Ibn A\u02bftham,30 and Mass\u00e9, who refers to Ibn A\u02bftham as a \ncontemporary of al-\u1e6cabar\u012b and observes that \u201cil est g\u00e9n\u00e9ralement admis que l\u2019historien \narabe Ibn A\u02bftham composa ses ouvrages sous le r\u00e8gne du calife Moqtadir et qu\u2019il mourut en \n314/926\u201d.31 \n\nHere too, however, the ascription is entirely baseless. All scholarship after the \npublication of Brockelmann\u2019s monumental Geschichte der arabischen Literatur quite \nnaturally takes the date from him, but Brockelmann himself, as well as Rieu and Storey, \nhave it not from any medieval authority, but from a curious bibliography of medieval \nIslamic texts compiled in St. Petersburg in 1845 by C.M. Fr\u00e4hn.32 As is well-known, Russia \nin this period was beginning to harbor imperial designs on territories in Central Asia, and \n\n17.  Charles Rieu, Catalogue of the Persian Manuscripts in the British Museum (London: British Museum, \n1879-83), I, 151a.\n\n18.  GAL, SI, 220; EI1, II, 364b.\n19.  Griffini, \u201cNuovi testi arabo-siculi,\u201d 407; idem, \u201cDie j\u00fcngste ambrosianische Sammlung arabischer \n\nHandschriften,\u201d ZDMG 69 (1915), 77.\n20.  See C.A. Storey, Persian Literature: a Bio-Bibliographical Survey (London: Royal Asiatic Society, \n\n1927-proceeding), I.1, 207 no. 261.\n21.  Henri Mass\u00e9, \u201cLa chronique d\u2019Ibn A\u02bftham et la conqu\u00eate de l\u2019Ifriqiya,\u201d, in William Mar\u00e7ais, ed., \n\nM\u00e9langes offerts \u00e0 Gaudefroy-Demombynes par ses amis et anciens \u00e9l\u00e8ves (Cairo: Institut francais \nd\u2019arch\u00e9ologie orientale, 1935-45), 85.\n\n22.  Mu\u1e25sin al-Am\u012bn, A\u02bfy\u0101n al-sh\u012b\u02bfa (Damascus: Ma\u1e6dba\u02bfat Ibn Zayd\u016bn, 1353-65/1935-46), VII, 428-29.\n23.  \u0100gh\u0101 Buzurg al-\u1e6cihr\u0101n\u012b, Al-Dhar\u012b\u02bfa ila ta\u1e63\u0101n\u012bf al-sh\u012b\u02bfa (Najaf: Ma\u1e6dba\u02bfat al-Ghazz\u012b, 1355-98/1936-78), III, \n\n220.\n24.  Claude Cahen, \u201cLes chroniques arabes concernant la Syrie, l\u2019Egypte et la M\u00e9sopotamie de la conqu\u00eate \n\narabe \u00e0 la conqu\u00eate ottomane dans les biblioth\u00e8ques d\u2019Istanbul,\u201d REI 10 (1936), 335.\n25.  Zeki Velidi Togan, art. \u201cIbn A\u02besem\u00fclk\u00fbf\u00ee\u201d in Islam Ansiklopedisi, ed. A. Adivar et al. (Istanbul: Maarif \n\nmatbaasi, 1940-86), V, 702a.\n26.  GAS I, 329.\n27.  Khayr al-D\u012bn al-Zirikl\u012b, Al-A\u02bfl\u0101m, 3rd ed. (Beirut: Dar al-\u02bfilm li-al-mal\u0101y\u012bn, 1969), I, 96b.", "start_char_idx": 18914, "end_char_idx": 21572, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1f0f3dfd-cdd8-417a-9614-d14ff9ca6a98": {"__data__": {"id_": "1f0f3dfd-cdd8-417a-9614-d14ff9ca6a98", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5998d8bb-869e-4a64-8371-08c21f2f4176", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "2c01a5e3a519444dde8a52db2684f09757913f8b882cae56a382518d245b5e56", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "06da5a36-8d80-48c7-98a8-789f9fff96ae", "node_type": "1", "metadata": {}, "hash": "14393825a512c1c4fe2ff3851f8e5f65773dbf0c2e7b8589749e1cf2f39fec48", "class_name": "RelatedNodeInfo"}}, "text": "28.  Muranyi, \u201cEin neuer Bericht,\u201d 234.\n29.  Ursula Sezgin, \u201cAb\u016b Mikhnaf, Ibr\u0101h\u012bm b. Hil\u0101l a\u1e6f-\u1e6eaqaf\u012b und Mu\u1e25ammad b. A\u02bftam al-K\u016bf\u012b \u00fcber \u0121\u0101r\u0101t,\u201d \n\nZDMG 131 (1981), Wissenschaftliche Nachrichten, *1.\n30.  EI1, II, 364b.\n31.  Mass\u00e9, \u201cLa chronique d\u2019Ibn A\u02bftham,\u201d 85.\n32.  C.-M Fr\u00e4hn, Indications bibliographiques relatives pour la plupart \u00e0 la litt\u00e9rature historico\u2014\n\ng\u00e9ographique des arabes, des persans et des turcs (St. Petersburg: Acad\u00e9mie imp\u00e9riale des sciences, 1845), 16 \nno. 53.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  93\n\nin expectation of the usual fruits of conquest, Fr\u00e4hn compiled for the Russian Academy \nof Sciences what amounted to a wish-list of desirable historical and geographical texts. \nThe work is addressed to \u201cnos employ\u00e9s et voyageurs en Asie\u201d on the assumption that \nimportant manuscript treasures could be gained for the Academy by watchful officials \nand travelers.33 Fr\u00e4hn\u2019s inventory was essentially derived from the Kashf al-\u1e93un\u016bn,34 and \nmost of the books he lists are lost. As would be expected for a work of this period, Fr\u00e4hn\u2019s \nlist is full of mistakes and erroneous conjectures. Where Ibn A\u02bftham is concerned, the \ndeath date of 314/926-27 is proposed as a guess\u2014with a question mark after it\u2014and no \ncorroborating evidence is cited. In fact, it seems that no such evidence exists. Here the \npoint of importance is that all modern scholarship citing this date has it ultimately\u2014and \nonly\u2014from Fr\u00e4hn: it has no foundation in the primary source material relevant to the \nsubject of our inquiry.\n\nA third date was first noticed independently by C.A. Storey35 and \u02bfAbd All\u0101h Mukhli\u1e63,36 \nwas subsequently rejected by \u0100gh\u0101 Buzurg al-\u1e6cihr\u0101n\u012b,37 and has more recently been \nupheld by M.A. Shaban in his Encyclopaedia of Islam article on Ibn A\u02bftham38 and in \nfurther detail in his introduction to his book on the \u02bfAbb\u0101sid revolution.39 The source \nfor this date is the introduction to the Persian translation of the Kit\u0101b al-fut\u016b\u1e25, extant \nin numerous manuscripts40 and printed in India several times in the nineteenth century. \nThe translator was Mu\u1e25ammad ibn A\u1e25mad al-Mustawf\u012b al-Haraw\u012b, and in his eloquent \nbut verbose introduction he provides some details important to the background for his \nwork. These may be summarized as follows: Having spent his career serving great men, he \nsays, he had hoped to retire to a life of pious seclusion; but as he had no secure source of \nincome, this proved impossible. Then a powerful but unnamed political figure (referred \nto. as \u1e63\u0101\u1e25ib al-sayf wa-al-qalam, in Arabic, plus many other honorific titles) took him in, \nand al-Mustawf\u012b enjoyed some years of esteem and wealth. In ah 596 (= ad 1199-1200) this \npatron summoned him to T\u0101yb\u0101d,41 where al-Mustawf\u012b was honored with further generous \npatronage and was welcomed into the circle of seven most learned (but again unnamed) \nscholars. One day, when his patron was present, a member of the assembled company \nrecited some anecdotes from the Kit\u0101b-i fut\u016b\u1e25 of khav\u0101ja Ibn A\u02bftham, who had written this \nbook in ah 204 (= AD 819-20); the patron was so impressed that he asked al-Mustawf\u012b to \n\n33.  Ibid., xxvii.\n34.  Ibid., xxxvii\u2014xxxix.\n35.", "start_char_idx": 21573, "end_char_idx": 24756, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "06da5a36-8d80-48c7-98a8-789f9fff96ae": {"__data__": {"id_": "06da5a36-8d80-48c7-98a8-789f9fff96ae", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1f0f3dfd-cdd8-417a-9614-d14ff9ca6a98", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "7a55e37f3ca0ac3e102dbc91d5afef671cee30f3e2a0586116ed77a587fabac2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6a3303c2-d0ad-41da-bf0a-fede6dc9bfe7", "node_type": "1", "metadata": {}, "hash": "0ee1c3adb9738a696578e41c434287f7da2e59d165a2236d2af88aca57d3ed55", "class_name": "RelatedNodeInfo"}}, "text": "34.  Ibid., xxxvii\u2014xxxix.\n35.  Storey, Persian Literature, 1.2, 1260, in the corrections to his main text.\n36.  \u02bfAbd All\u0101h Mukhli\u1e63, \u201cTa\u02ber\u012bkh Ibn A\u02bftham al-K\u016bf\u012b,\u201d Majallat al-majma\u02bf al-\u02bfilm\u012b al-\u02bfarab\u012b 6 (1926), 142-43.\n37.  \u0100gh\u0101 Buzurg al-\u1e6cihr\u0101n\u012b, Al-Dhar\u012b\u02bfa il\u0101 ta\u1e63\u0101n\u012bf al-sh\u012b\u02bfa, III, 221. His argument is the fairly obvious one \n\nthat a historian who wrote a history in ah 204 could not still have been active more than 100 years later, in the \nreign of al-Muqtadir. See below.\n\n38.  M.A. Shaban, art. \u201cIbn A\u02bftham al-K\u016bf\u012b\u201d in EI2, III (Leiden: E.J. Brill, 1971), 723a.\n39.  Ibid., The \u02bfAbb\u0101sid Revolution (Cambridge: Cambridge University Press, 1970), xviii.\n40.  See Storey, Persian Literature, I.1, 208-209.\n41.  I.e. T\u0101y\u0101b\u0101dh in the region of Herat. See Y\u0101q\u016bt, Mu\u02bfjam al-buld\u0101n (Beirut: D\u0101r \u1e62\u0101dir, 1374-76/1955-57), \n\nII, 9b.\n\n\n\n94  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\ntranslate the entire work into Persian. Though elderly, pressed with family responsibilities, \nand troubled with the cares of difficult times, the latter took into consideration the \nspectacular merits of the book and thus agreed to undertake the translation.42 Other \ninformation indicates that he died before he could finish the task, and that the work was \ncompleted by a colleague, Mu\u1e25ammad ibn A\u1e25mad ibn Ab\u012b Bakr al-K\u0101tib al-M\u0101barn\u0101b\u0101d\u012b.43\n\nAmong the currently extant Persian manuscripts, the date of ah 204 seems to appear in \nvery few codices,44 which may raise the question of whether or not this information is to \nbe trusted. But in al-Mustawf\u012b\u2019s day no useful purpose would have been served by forging \nit: in ah 596 there would have been nothing remarkable about knowing (or claiming) that \nIbn A\u02bftham had written his Kit\u0101b al-fut\u016b\u1e25 in ah 204, and someone inventing a date would \nnot have done so without some further purpose in mind\u2014for example, to establish some \nspecific connection with one of the Sh\u012b\u02bf\u012b Im\u0101ms. But in al-Mustawf\u012b\u2019s introduction the date \nis simply stated in passing, without being pursued to some further point. It is also worth \nasking how this information came to be known to him and no one else. One can never be \nabsolutely certain on such matters, of course, but the most likely explanation is that this \ndetail was mentioned in the colophon of the Arabic MS from which al-Mustawf\u012b worked. \nIn any case, there is no immediate reason for doubting that this information comes from \nal-Mustawf\u012b, or for suspecting a priori that such a date for the composition of the Kit\u0101b \nal-fut\u016b\u1e25 is spurious.\n\nSupport for this date may be found in Yaq\u016bt\u2019s tarjama of Ibn A\u02bftham, in which a certain \nAb\u016b \u02bfAl\u012b al-\u1e24usayn ibn A\u1e25mad al-Sall\u0101m\u012b al-Bayhaq\u012b quotes two lines of verse which he \nsays were recited to him by \u201cIbn A\u02bftham al-K\u016bf\u012b\u201d.45 Unfortunately, there appear to be \nseveral al-Sall\u0101m\u012bs with very similar names, who were variously quoted by al-Tha\u02bf\u0101lib\u012b \n(d. 429/1038), al-Gardiz\u012b (wr. ca.", "start_char_idx": 24727, "end_char_idx": 27633, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6a3303c2-d0ad-41da-bf0a-fede6dc9bfe7": {"__data__": {"id_": "6a3303c2-d0ad-41da-bf0a-fede6dc9bfe7", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "06da5a36-8d80-48c7-98a8-789f9fff96ae", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "32ed2a217006dfaf9de618491c7fb57c936eec5a0f1721db23c79604aa5c4e48", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "33fac42c-0229-4b56-8193-ae733d857095", "node_type": "1", "metadata": {}, "hash": "c0ac482a667070d71fe38457ec39cf32639248b762bfc14d11dca0a37f43d388", "class_name": "RelatedNodeInfo"}}, "text": "429/1038), al-Gardiz\u012b (wr. ca. 442/1050), Ibn M\u0101k\u016bl\u0101 (d. 473/1081), Ibn al-Ath\u012br (d. \n630/1233), al-Juwayn\u012b (wr. 658/1260), Ibn Khallik\u0101n (d. 681/1282), and al-Y\u0101fi\u02bf\u012b (d. \n738/1367). One of these al-Sall\u0101m\u012bs was the well-known historian of Khur\u0101s\u0101n;46 little \npersonal information is available concerning him, but on the basis of details provided by \nal-Tha\u02bf\u0101lib\u012b his date of death must be placed after 365/975.47\n\n42.  Al-Mustawf\u012b, Tarjama-i Kit\u0101b al-fut\u016b\u1e25 (Bombay: Ch\u0101pkh\u0101n\u0113 Mu\u1e25ammad-i, ah 1305), 1:4-2:15.\n43.  See Mass\u00e9, \u201cLa chronique d\u2019Ibn A\u02bftham,\u201d 85; Togan, \u201cIbn A\u02bfsem\u00fclk\u00fbf\u00ee,\u201d 702b. \n44.  It is worth noting that while a number of Persian manuscripts were catalogued prior to the appearance \n\nof Storey\u2019s Persian Literature, no date but that suggested by Fr\u00e4hn was given for the composition of the \nKit\u0101b al-fut\u016b\u1e25, until Storey (I.2, 1260) noted the date of ah 204 in a catalogue of Mashhad Persian MSS which \nhad just come to his attention. Several Bombay lithographs, however, include this date in their texts of the \nintroduction, and do not seem to be copying one from the other, which suggests that several MSS available in \nBombay also bore the date of ah 204 for the composition of the text.\n\n45.  Y\u0101q\u016bt, Irsh\u0101d al-ar\u012bb, I, 379:5-8. These verses celebrate the value of a forgiving friend.\n46.  See W. Barthold, Turkestan down to the Mongol Invasion, 3rd ed. (London: E.J.W. Gibb Memorial Trust, \n\n1968), 10-11; Franz Rosenthal, A History of Muslim Historiography, 2nd ed. (Leiden: E.J. Brill, 1968), 321 n. 7.\n47.  Al-Tha\u02bf\u0101lib\u012b, Yat\u012bmat al-dahr, ed. Mu\u1e25y\u012b al-D\u012bn \u02bfAbd al-\u1e24am\u012bd (Cairo: Maktabat al-\u1e24usayn al-tij\u0101r\u012bya, \n\n1366/1947), IV, 95:8-16. It does not seem to have been noticed that at the end of this notice, al-Tha\u02bf\u0101lib\u012b refers \nto two verses by al-Sall\u0101m\u012b and then says: \u201cI did not hear the two verses from him, but rather only found \nthem in a copy of his [book]\u201d. The implication of this statement is clearly that al-Tha\u02bf\u0101lib\u012b anticipated that his \naudience would suppose that he had heard the verses from the author himself; this in turn suggests that he \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  95\n\nThis does not seem to connect with anything else which is known about Ibn A\u02bftham or \nhis history. Another al-Sall\u0101m\u012b (or al-Sal\u0101m\u012b), however, was an obscure faq\u012bh in Baghdad \nwhose career may be assigned to the first half of the third/ninth century.48 A scholar of this \nperiod could easily have heard, in his student days, poetry from an author who finished a \nhistory in ah 204; and on the assumption that this history was not necessarily written in \nthe last years of its author\u2019s life, it is possible that the two men were colleagues in Baghdad.", "start_char_idx": 27603, "end_char_idx": 30299, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "33fac42c-0229-4b56-8193-ae733d857095": {"__data__": {"id_": "33fac42c-0229-4b56-8193-ae733d857095", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6a3303c2-d0ad-41da-bf0a-fede6dc9bfe7", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "e822a7fc0d6cfba2599b7c51f33f8d2d57a2ca234f0f593ba565e00e13f67b4a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c2280665-ba31-4d87-9d23-3cfb26f17125", "node_type": "1", "metadata": {}, "hash": "a3ebb97709abd07da50dc90c916c6becea172e09676a3fe8f8975ef357a99168", "class_name": "RelatedNodeInfo"}}, "text": "In terms of genre formation, the compilation of such as text as the Kit\u0101b al-fut\u016b\u1e25, \nreflects one of the well-known features of early Arabic historiography: topical monographs \nof the second century ah providing the building blocks for, and ultimately giving way to, \nthe comprehensive histories of the third. Ibn A\u02bftham\u2019s book was a Sh\u012b\u02bf\u012b manifestation of the \nsort of work one often encounters in this period, and it comes as no surprise to find such \na text appearing at the beginning of the third century ah. Once largely limited to Medina \nand al-K\u016bfa, the Sh\u012b\u02bfa had by this time established a significant presence for themselves \nin Baghdad,49 where such developments as the Shu\u02bf\u016bb\u012bya controversy, the rise of the \nMu\u02bftazila, the mi\u1e25na, and the foundation of the Bayt al-\u1e24ikma would in the very near \nfuture demonstrate the depth, range, and intensity of the cultural foment that prevailed in \nthe capital in this formative era.50 Ibn A\u02bftham\u2019s history represented his effort to set before \nMuslims at large his own growing community\u2019s views on the live historical issues under \ndiscussion in his day, and to do so with an extended account of the Islamic past.\n\nA composition date of 204/819-20 also finds at least some direct support in the Arabic \ntext. At the beginning of one of his sections, Ibn A\u02bftham says: \u201cJa\u02bffar ibn Mu\u1e25ammad used \nto say to my father\u2026\u201d51 As this Ja\u02bffar figures in isn\u0101ds in the text, and in them occupies key \npositions where the Im\u0101ms would be quoted in Sh\u012b\u02bf\u012b \u1e25ad\u012bth,52 he can be none other than \nthe sixth Imam, Ja\u02bffar al-\u1e62\u0101diq (d. 148/765); it is perfectly plausible that the son of one of \nhis students or tradents should have written a historical work 54 years after the Im\u0101m\u2019s \n\ncould have done so\u2014i.e. that al-Sall\u0101m\u012b was his older contemporary. As al-Tha\u02bf\u0101lib\u012b was born in 350/961 (GAL, \nI, 284), it is unlikely that he would have been hearing poetry from al-Sall\u0101m\u012b before about 365/975. This year \ncan thus be taken as approximating the earliest possible death date for this al-Sall\u0101m\u012b.\n\n48.  Ab\u016b al-\u1e24usayn al-R\u0101z\u012b (d. 347/958) reports details about a certain Ma\u1e25m\u016bd al-Mi\u1e63r\u012b who was a student \nof Ibn Hish\u0101m (d. 218/834), saw al-Sh\u0101fi\u02bf\u012b (d. 804/820) as a boy, and heard a story about al-Sh\u0101fi\u02bf\u012b majlis from \none of his students (Y\u0101q\u016bt, Irsh\u0101d al-ar\u012bb, IV, 379:14-380:4). This Ma\u1e25m\u016bd was thus probably born ca. 195/810, \nand engaged in studies through ca. 225/840. He refers to hearing al-Sall\u0101m\u012b speak about al-A\u1e63ma\u02bf\u012b (d. 213/828) \nat second remove, so a floruit of ca. 220-40/835-55 may be set for al-Sall\u0101m\u012b himself. This would also fit a \nreport (ibid., I, 392:14-393:1) of al-Sall\u0101m\u012b reciting poetry to the poet Ja\u1e25\u1e93a (224-326/839-938), on the one hand, \nand having information about the waz\u012br A\u1e25mad ibn Ab\u012b Kh\u0101lid (d. 211/827) at second remove (ibid., I, 118:14-\n119:4), on the other.\n\n49.  See Etan Kohlberg, \u201cImam and Community in the Pre-Ghayba Period,\u201d in Said Amir Arjomand, ed., \nAuthority and Political Culture in Shi\u02bfism (Albany: State University of New York Press, 1988), 37.\n\n50.", "start_char_idx": 30301, "end_char_idx": 33338, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c2280665-ba31-4d87-9d23-3cfb26f17125": {"__data__": {"id_": "c2280665-ba31-4d87-9d23-3cfb26f17125", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "33fac42c-0229-4b56-8193-ae733d857095", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "8713fee6c1d0c7dfd62809266ff21b8cbe1523545aa91093ca422aab041e23ef", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fbcfb0b5-93ff-43d3-b747-1056aeeaea0e", "node_type": "1", "metadata": {}, "hash": "2525e04c65158ddfab47d8fc5f0ef0c602fe923c152a5ff2f4fb1a91a3e1f8dd", "class_name": "RelatedNodeInfo"}}, "text": "50.  For further discussion of the response of literature to controversies prevailing in society at large, see \nLawrence I. Conrad, \u201cArab-Islamic Medicine,\u201d in W.F. Bynum and Roy Porter, eds., Companion Encyclopaedia \nin the History of Medicine (London: Routledge, 1993), 686-93; and more generally, M. Rekaya, art. \u201cal-Ma\u02bem\u016bn\u201d \nin EI2, VI (Leiden: E.J. Brill, 1991), 331-39.\n\n51.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, II, 92ult.\n52.  Cf. ibid., II, 390:3.", "start_char_idx": 33335, "end_char_idx": 33782, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fbcfb0b5-93ff-43d3-b747-1056aeeaea0e": {"__data__": {"id_": "fbcfb0b5-93ff-43d3-b747-1056aeeaea0e", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c2280665-ba31-4d87-9d23-3cfb26f17125", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "16aa9110beb1e0af98c5427d7eaeab645cd1777dbb9bd011829bd98432d04240", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "34e470e5-074f-419a-b4ca-9352dffbfd92", "node_type": "1", "metadata": {}, "hash": "482fbb801802d6205f5bbe688d450f652106f03c96de68d83d63981d469a5da4", "class_name": "RelatedNodeInfo"}}, "text": "52.  Cf. ibid., II, 390:3.\n\n\n\n96  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\ndeath. This line of investigation leads into the difficult issue of Ibn A\u02bftham\u2019s informants, \nhowever, and this problem requires some prior consideration of the structure of the work \nas a whole.\n\nThe Structure of the Kit\u0101b al-Fut\u016b\u1e25\n\nA read through Ibn A\u02bftham\u2019s history will leave no doubt that he was a fervent supporter \nof the Sh\u012b\u02bfa, not only in their legitimist claims to the caliphate, but also in their early \ndoctrines concerning the religious knowledge of the Im\u0101ms, and in their highly emotional \nfocus on the sufferings and travails of the \u02bfAlid line under the Umayyads.\u02bfAl\u012b ibn Ab\u012b \u1e6c\u0101lib \nis upheld as the Prophet\u2019s paternal cousin, the first male convert to Islam, a brave warrior, \nand an upright man; along more religious lines, he is described as free from error, passion, \nor fault, and as Mu\u1e25ammad\u2019s wa\u1e63\u012b and the heir to his knowledge.53 He was the candidate \nmost deserving of the caliphate after Mu\u1e25ammad\u2019s death, and was deprived of his right \non entirely specious grounds.54 Of al-\u1e24usayn, it is stated that he was \u201cthe most excellent \nof the progeny of the prophets\u201d and the bearer of Mu\u1e25ammad\u2019s staff (qa\u1e0d\u012bb), and that the \nrendering of support to him was as much a personal religious duty as were prayer and \nalmsgiving.55 Foreknowledge of his death is bestowed upon Mu\u1e25ammad, F\u0101\u1e6dima, and \u02bfAl\u012b \nthrough vivid dreams, visions, and visitations by angels, and is linked with the events of \nthe Apocalypse.56 Supernatural phenomena and eschatological predictions are routinely \nevoked. Even the stars in the heavens and the plants on the earth weep at Karbal\u0101\u02be, for \nexample, and a Jewish soothsayer pours abuse on the Umayyads when al-\u1e24usayn is killed: \nhad Moses left one of his descendants among the present-day Jews, he says, they would \nhave worshipped him rather than God, but the Prophet had no sooner departed from \nthe Arabs than they pounced upon his son (sic.) and killed him; he warns that the Torah \ndecrees that anyone who kills the progeny of a prophet will forever after meet with defeat \nand upon his death will be roasted in the flames of hell.57\n\nIt is important to bear in mind that the Sh\u012b\u02bf\u012b emphasis of the text is not a matter of \novertones or coloring, but rather of intense emotional involvement on the part of the \nauthor, and no small degree of polemic. Ibn A\u02bftham himself was concerned about how his \nwork would be received, and expressed anxiety to his patron (on whom more will be said \nbelow) over the possibility that his work would be mistaken for a r\u0101fi\u1e0d\u012b tract, and so bring \nthem both into difficulty.58\n\nIn light of his Sh\u012b\u02bf\u012b emphasis, it is quite striking to see how frequently this perspective is \ndirectly contradicted elsewhere in the text. In the first volume, on the ridda wars and the \n\n53.  Ibid., 11, 466:11-18; III, 57:3, 74:1-12, 264:3-5. Many other examples of this kind could of course be \nadduced.\n\n54.  Ibn A\u02bftham, Bankipore Text, 28:21-30:4 (= Muranyi, \u201cEin neuer Bericht,\u201d 246- 47, lines 166-203 of the \nArabic text).\n\n55.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, V, 13:2, 16:17, 39:10-13.\n56.  Ibid., II, 4650.4-466:10; IV, 210:15-224:10.\n57.  Ibid., IV, 222:10-223:5; V, 246:7-247:6.\n58.  Ibn A\u02bftham, Bankipore Text, 30:5-8.", "start_char_idx": 33756, "end_char_idx": 37029, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "34e470e5-074f-419a-b4ca-9352dffbfd92": {"__data__": {"id_": "34e470e5-074f-419a-b4ca-9352dffbfd92", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fbcfb0b5-93ff-43d3-b747-1056aeeaea0e", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "e8d3d0a1c0163468791d669429ada2ef075f9a35b03af46fbcb68080dc3f431f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eb421984-53fc-4fcd-8842-9cb48bd16cee", "node_type": "1", "metadata": {}, "hash": "8f5d0fbb6d0619f587707d5f372c98bb0eb9178462f16cd39dbe64f68d2d1231", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  97\n\nearly conquests, Ab\u016b Bakr is on almost 80 occasions referred to as al-\u1e63idd\u012bq or khal\u012bfat ras\u016bl \nAll\u0101h. In one report, a tribesman of Tam\u012bm argues that the Prophet gave no one knowledge \nfor the sake of which others might follow him, and recites a verse pointing out that while \nMu\u1e25ammad deserved obedience, he appointed no successor to whom this obedience should \nthen be transferred. These ideal openings for advancing Sh\u012b\u02bf\u012b or \u02bfAlid counterclaims are all \nmissed, however, and the report ends with the thoroughly Sunn\u012b argument that rejection \nof Ab\u016b Bakr\u2019s caliphate is tantamount to kufr.59 Elsewhere, a conversation between Ab\u016b \nBakr and \u02bfUmar concedes that \u02bfAl\u012b is \u201ca fair man acceptable to most of the people in view of \nhis virtue, courage, close relationship to the Prophet, learning, sagacity, and the gentleness \nhe shows in endeavors he undertakes\u201d; but at the same time, it concludes that his \ngentleness makes him unsuited to military leadership.60 Obedience to \u02bfUmar is obligatory, \neven if one doubts his judgment, because he is am\u012br al-mu\u02bemin\u012bn, and \u02bfAl\u012b himself exalts \n\u02bfUmar\u2019s merits, heaps praises upon him, calls him al-f\u0101r\u016bq, and takes charge of his burial \narrangements.61 In a poem in which a Meccan comments on the failure of Ibn al-Zubayr to \npractice what he preaches, the poet upholds the conduct of \u02bfUmar as al-f\u0101r\u016bq and aligns \nhimself with the sunna of Ab\u016b Bakr, whom he calls \u1e63idd\u012bq al-nab\u012b.62\n\nThe phenomenon of a history which speaks with numerous voices is absolutely typical \nof early Arabic historiography, as Noth has conclusively shown, and betrays the origins of \nsuch texts. These were not original essays composed by single authors, whose own personal \nconceptions of the past would then be reflected in them, but rather were compilations \nbased ultimately on large numbers of short reports set into circulation, transmitted, and \nrecast by many people over long periods of time. It is this essentially compilatory character \nwhich accounts for the contradictions and discrepancies, even on fundamental issues, \nwhich one repeatedly encounters in these works.63\n\nThe Kit\u0101b al-fut\u016b\u1e25 is in many ways typical of these patterns of compilation, but whereas \nauthors often wove their source materials together in such a way that signs of the process \nof compilation were rendered fairly subtle, Ibn A\u02bftham made no effort to produce a history \nwhich would read as a unitary whole. The arrangement of material (especially in the first \ntwo thirds of the book) is, largely the product of selecting monographs on various subjects \nand linking them end-to-end. Breaks marking the transition from one source to another \nare not smoothed out or disguised, but overtly signaled. In a few cases this is done with \ncollective isn\u0101ds (to which we shall return below), but most frequently it take the form of \nheadings, some of which announce recourse to a new source with the word ibtid\u0101\u02be followed \nby the new subject.\n\n59.  Ibid., 1,60:8-61:17.\n60.  Ibid., I, 72:1-11.\n61.  Ibid., I, 218:3-6; II, 92ult-93:11.\n62.  Ibid., V, 288:10.\n63.", "start_char_idx": 37033, "end_char_idx": 40159, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eb421984-53fc-4fcd-8842-9cb48bd16cee": {"__data__": {"id_": "eb421984-53fc-4fcd-8842-9cb48bd16cee", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "34e470e5-074f-419a-b4ca-9352dffbfd92", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "05678afe06cb9650117cefc3e5ba937727a819fa46c17e507968a72f7206556d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "85f7e4a7-2f9b-4c48-b0f2-903466ed98b2", "node_type": "1", "metadata": {}, "hash": "d9a16b7943e17eb570986c89509cc3b412288c6241f69c58d7b061d50dfe7e47", "class_name": "RelatedNodeInfo"}}, "text": "62.  Ibid., V, 288:10.\n63.  See Albrecht Noth, \u201cDer Charakter der ersten gr\u00f6ssen Sammlungen von Nachrichten zur fr\u00fchen \n\nKalifenzeit,\u201d Der Islam 47 (1971), 168-99; idem, Quellenkritische Studien zu Themen, Formen and Tendenzen \nfr\u00fchislamischer Geschichts\u00fcberlieferung, I. Themen und Formen (Bonn: Orientalische Seminar der Universit\u00e4t \nBonn, 1973), 10-28; Stefan Leder, Das Korpus al-Hai\u1e6fam ibn \u02bfAd\u012b (st. 207/822). Herkunft, \u00dcberlieferung, Gestalt \nfr\u00fcher Texte der A\u1e2bbar Literatur (Frankfurt: Vittorio Klostermann, 1991).\n\n\n\n98  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nThe main sources for the text appear to consist of a limited number of monographs \nof the type usually ascribed to the akhb\u0101r\u012bs of the second century ah.64 Ibn A\u02bftham\u2019s \naccount of the election of Ab\u016b Bakr, for example, seems to be based on one earlier \u02bfAlid \nKit\u0101b al-saq\u012bfa, which he refers to as riw\u0101yat al-\u02bfulam\u0101\u02be,65 and terminates with remarks \nsuggesting that he has reached a point where his source also ends.66 His narrative on the \nridda also appears to be a summary from a single source;67 it ends with a doxology which \ncan only have come from a written monograph source, and which typifies Ibn A\u02bftham\u2019s \ndisinterest in smoothing out the rough edges as he shifted to a new subject to be covered \nfrom a new source: inqa\u1e0dat akhb\u0101r al-ridda \u02bfan \u0101khirih\u012b bi-\u1e25amd All\u0101h wa-mannihi \nwa-\u1e25usn tays\u012brihi wa-bi-\u02bfawnihi wa-\u1e63all\u0101 All\u0101h \u02bfal\u0101 sayyidin\u0101 Mu\u1e25ammad wa-\u02bfal\u0101 \u0101lihi \nwa-\u1e63a\u1e25bihi wa-sallama tasl\u012bman kath\u012bran.68 His treatment of the early conquests, which \nimmediately follows, seems to have involved the interweaving of two texts: a Fut\u016b\u1e25 \nal-Sh\u0101m textually related to the Fut\u016b\u1e25 al-Sh\u0101m of al-Azd\u012b (fl. ca. 180/796),69 and a Fut\u016b\u1e25 \nal-\u02bfIr\u0101q.70 Other fut\u016b\u1e25 works are also in evidence for later periods, for example, concerning\n\nthe conquest of Khur\u0101s\u0101n, Armenia,71 the Mediterranean islands,72 and probably also \nEgypt.73\n\n64.  On the themes of interest to these akhb\u0101r\u012bs, see Noth, Quellenkritische Studien, 29-58. The term \nakhb\u0101r\u012b is a convenient substitute for the perhaps inappropriate term \u201chistorian\u201d, but it must be borne in \nmind that the authorities in question are not known to have called themselves akhb\u0101r\u012by\u016bn, and that this term \nis first attested in the Fihrist of al-Nad\u012bm (wr. ca. 377/987). See Stefan Leder, \u201cThe Literary Use of the Khabar: \na Basic Form of Historical Writing,\u201d in Averil Cameron and Lawrence I. Conrad, eds., The Byzantine and Early \nIslamic Near East, I: Problems in. the Literary Source Material (Princeton: Darwin Press, 1992), 314 n. 165.\n\n65.  See Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, I, 2:3-5:4, with the lacuna filled by the Bankipore Text, 20:16-30:8 (= \nMuranyi, \u201cEin neuer Bericht,\u201d 239-47).", "start_char_idx": 40133, "end_char_idx": 42849, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "85f7e4a7-2f9b-4c48-b0f2-903466ed98b2": {"__data__": {"id_": "85f7e4a7-2f9b-4c48-b0f2-903466ed98b2", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eb421984-53fc-4fcd-8842-9cb48bd16cee", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "c52f86f066a338cda02fdbde77a8e1c66894f1873486df5720de8d11fb89a8aa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "17490778-d4bd-4a53-b734-015864410212", "node_type": "1", "metadata": {}, "hash": "931286fd662c227ba38fd846d5959d7f20287f6e697d6af69dce18a654704abe", "class_name": "RelatedNodeInfo"}}, "text": "The title for this narrative is typical: Dhikr ibtid\u0101\u02be saq\u012bfat Ban\u012b S\u0101\u02bfida \nwa-ma kana min al-muh\u0101jir\u012bn wa-al-an\u1e63\u0101r (the Bankipore Text, 21:1, simply has Akhb\u0101r saq\u012bfa Ban\u012b S\u0101\u02bfida).\n\n66.  See below, p. XX (near note 134).\n67.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, 5:5-89:17 is defective; for the complete text, see the Bankipore Text, 30:9-\n\n125ult.\n68.  Kit\u0101b al-fut\u016b\u1e25, I, 89:16-17; = Bankipore Text, 125:7-8.\n69.  See al-Azd\u012b, Fut\u016b\u1e25 al-Sh\u0101m, ed. William Nassau Lees (Calcutta: Baptist Mission Press, 1854). On this \n\nwork, see my \u201cAl-Azd\u012b\u2019s History of the Arab Conquests in Bil\u0101d al-Sh\u0101m: Some Historiographical Observations,\u201d \nin Mu\u1e25ammad \u02bfAdn\u0101n al-Bakh\u012bt, ed., Proceedings of the Second Symposium on the History of Bil\u0101d al-Sh\u0101m \nduring the Early Islamic Period up to 40 ah/640 ad (Amman: University of Jordan, 1987), I, 28-62.\n\n70.  On the early fut\u016b\u1e25 monographs, see Noth, Quellenkritische Studien, 32-34. \n71.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, II, 108:1-116:12.\n72.  Ibid., II, 117:14-146:11, with some interpolations. On this material, see Griffini, \u201cNuovi testi arabo-\n\nsiculi,\u201d 402-15, especially on Sicily; Lawrence I. Conrad, \u201cThe Conquest of Arw\u0101d: a Source-Critical Study in \nthe Historiography of the Early Medieval Near East,\u201d in Cameron and Conrad, eds., The Byzantine and Early \nIslamic Near East, I, 317-401. Note the curious way in which Ibn A\u02bftham attempts to make the transition to this \nwork from the preceding account of campaigns in Armenia by inserting a brief description of an Ethiopian \nmaritime raid on ba\u02bf\u1e0d saw\u0101\u1e25il al-muslim\u012bn and resulting Muslim deliberations on how to respond (II, 116:13-\n117:13), as if the maritime campaigns in the Mediterranean could somehow be seen as the repercussions of \nthis raid.\n\n73.  There seems to be a major lacuna where an account of Egypt would have stood. Volume I, most of \nwhich is attested only by the Gotha MS, suddenly breaks off as \u02bfUmar is about to write to \u02bfIy\u0101\u1e0d ibn Ghanm \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  99\n\nIn later volumes, accounts of the murder of \u02bfUthm\u0101n, the battle of \u1e62iff\u012bn, and the \nuprising of al-\u1e24usayn are all prefaced with isn\u0101ds indicating that for these important \nevents Ibn A\u02bftham collected a number of works and drew on all of them to produce a single \nnarrative covering the issues and details he wished to include: \u201cI have combined what \nhave heard of their accounts, despite their differences in wording, and have compiled \n[this material] uniformly into a single narrative\u201d.74 There are many other areas, however, \nwhere important events appear to have been treated on the basis of either one or a very \nfew monograph sources: the murder of \u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b,75 the gh\u0101r\u0101t,76 and the advent \nof the \u02bfAbb\u0101sids,77 for example. But even in such cases as these, the task of harmonizing \ninformation from sources was not one to which Ibn A\u02bftham paid much attention. For \nhis account of the rebellion of Zayd ibn \u02bfAl\u012b (d.", "start_char_idx": 42850, "end_char_idx": 45785, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "17490778-d4bd-4a53-b734-015864410212": {"__data__": {"id_": "17490778-d4bd-4a53-b734-015864410212", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "85f7e4a7-2f9b-4c48-b0f2-903466ed98b2", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "dfd87331c46a4f49bbee59568aab1e3cc420b101fb38717d717501fc658f59d3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9a8a3f07-a4e9-43d8-af71-7a65e117848c", "node_type": "1", "metadata": {}, "hash": "a73482766cbbe1e1b5827d69c398e17f2d73d3f591188b630c329bd066cffe49", "class_name": "RelatedNodeInfo"}}, "text": "122/740), for example, he seems to have \nhad two sources. Setting out on the basis of one of them, he begins with a heading: dhikr \nwil\u0101yat Y\u016bsuf ibn \u02bfUmar al-Thaqaf\u012b al-\u02bfIr\u0101q wa-ibtid\u0101\u02be amr Zayd ibn \u02bfAl\u012b ibn al-\u1e24usayn \nwa-maqtalihi.78 But within three pages he finds that he needs to use material from the \nother source; he thus begins again from a somewhat different approach, complete with a \nnew heading on exactly the same subject: ibtid\u0101\u02be khabar Zayd ibn \u02bfAl\u012b ibn al-\u1e24usayn ra\u1e0diya, \nAll\u0101h \u02bfanhum.79\n\nTo this string of only superficially integrated sources Ibn A\u02bftham has added numerous \n\u201cinterpolations\u201d. This term is used advisedly, since there is again nothing subtle about \nthese additions, which often represent significant digressions. A heading or an isn\u0101d \nannounces the beginning of the interpolation, and the end is frequently signaled with a \nphrase advising the reader that Ibn A\u02bftham will now return to his main source or subject: \nthumma raja\u02bfna il\u0101 \u1e25ad\u012bth..., thumma raja\u02bfna il\u0101 al-\u1e25ad\u012bth al-awwal, thumma raja\u02bfna il\u0101 \nal-khabar, and so forth.80 On one occasion, it could hardly be made clearer that an account \nis being interpolated into the main narrative from some other source: wa-h\u0101dh\u0101 d\u0101khil f\u012b \n\n(p. 334:1), and resumes with \u02bfAmr ibn al-\u02bf\u0100\u1e63 about to march against the Berbers (p. 349:1). The Persian text \nprovided by the Hyderabad editors includes some details relevant to Egypt (pp. 346:16-349:11), but it is \nunlikely that this is all Ibn A\u02bftham could say or wished to say about this important subject.\n\n74.  Ibid., II, 149:2-3, 345:7-9. Cf. IV, 210:13-14.\n75.  Ibid., II, 83:4-95:1, ending in a major lacuna.\n76.  Ibid., IV, 36:10-37:2. The section is entitled Ibtid\u0101\u02be dhikr al-gh\u0101r\u0101t ba\u02bfda Siff\u012bn, and opens with an isn\u0101d \n\nidentifying this material as taken from the work of Ab\u016b Mikhnaf (d. 157/774) on the subject. Cf. Ursula Sezgin, \nAb\u016b Mi\u1e2bnaf. Ein Beitrag zur Historiographie der umaiyadischen Zeit (Leiden: E.J. Brill, 1971), 56-58; idem, \u201cAb\u016b \nMi\u1e2bnaf\u2026 \u00fcber \u0121\u0101r\u0101t,\u201d 445-46.\n\n77.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, VIII, 153pu-211pu. This section begins with the heading: wa-h\u0101dh\u0101 ibtid\u0101\u02be \nkhabar Ab\u012b Muslim min awwalihi; no source other than the akhb\u0101r\u012b al-Mad\u0101\u02bein\u012b is mentioned, but he is named \ntwelve times (pp. 159:9-10, 160:9-10, 190:4, 17, 192:4, 14, 195:7, 196:7, 202:3, 205:6, 206:12, 207pu), and Ibn \nA\u02bftham\u2019s source here was probably a history by this writer.\n\n78.  Ibid., VIII, 108:3-4.\n79.  Ibid., VIII, 110:15.\n80.", "start_char_idx": 45786, "end_char_idx": 48245, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9a8a3f07-a4e9-43d8-af71-7a65e117848c": {"__data__": {"id_": "9a8a3f07-a4e9-43d8-af71-7a65e117848c", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "17490778-d4bd-4a53-b734-015864410212", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "1612844f8d517f1bf3e9b675f89e7ca92e04f89103edb9c0d0d6a96e34cbad50", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "da50be95-b585-4eb2-8db9-72a91f8f005b", "node_type": "1", "metadata": {}, "hash": "8cdf0a366dcc0bf3944b37ec59b94189c9baba87d7d968fa58e28e5f7ba7615d", "class_name": "RelatedNodeInfo"}}, "text": "79.  Ibid., VIII, 110:15.\n80.  Ibid., I, 114:6, 271:9; 11, 12:16, 18:9, 81:2, 467:1, 470:10, 472pu, 487:11, 493:11; III, 85:6, 93pu, 105:8, 135:11, \n\n145:12, 169:12, 207:12, 317:4; IV, 224:11; V, 269:9; VI, 158:5; VII, 51:4, 107:11, 231:1, for some of the more obvious \nexamples.\n\n\n\n100  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n\u1e25ad\u012bth al-az\u0101riqa.81 \nThat sources and new information should be so roughly integrated suggests no \n\nparticular skill as an akhb\u0101r\u012b. And if we examine the interpolations to see what it was that \nIbn A\u02bftham sought to add to his sources, this conclusion is quickly confirmed. In many \ncases, his major interpolations are the stuff of popular folklore and pious legend. In his \naccount of the conquest of Syria, for example, he intervenes with a long aside on al-Hilq\u0101m \nibn al-\u1e24\u0101rith, a warrior in Yemen in J\u0101hil\u012bya times who bests the most outstanding Arab \nchampions and proves to be a better fighter than a thousand men; eventually he converts \nto Islam and fights on the Muslim side in Syria.82 There are extraordinary stories of leading \nMuslim warriors debating with Byzantine generals, and even Heraclius himself; one has \nMuslims going to Antioch, where they confront Heraclius and Jabala ibn al-Ayham, find \nthat their conquests are predicted in the New Testament, and discover that the Emperor \nhas in his possession a casket (t\u0101b\u016bt) containing pictures of the prophets, including \nMuhammad.83 There are also late Umayyad accounts encouraging the jih\u0101d against \nByzantium\u2014for example, relating at length how \u201cthe ten penitant youths of Medina\u201d gave \nup the joys of their jaw\u0101r\u012b to march off to fight the R\u016bm when they heard that the caliph \n\u02bfAbd al-Malik (r. 65-86/685-705) was organizing an expedition.84 Iraq receives less attention \nof this kind, but also attracts some remarkable tales. In one, Yazdagird goes out to hunt \nand pursues an onager into the desert; when the onager has led him beyond earshot of his \nretinue, it turns to him and, \u201cwith God\u2019s permission\u201d, warns him to believe in his Lord and \nto refrain from kufr, otherwise he will lose his kingdom. The terrified ruler flees back to his \npalace and reports what has happened to his m\u014dbadhs and his as\u0101wira, who straightaway \nconclude that the doom foretold by the onager could only befall him at the hands of the \nArabs currently active in his domains.85\n\nHistorical accounts are sometimes interrupted with fa\u1e0d\u0101\u02beil material on, for example, \nthe congregational mosque of al-K\u016bfa, the province of Khur\u0101s\u0101n, and even \u02bfUmar ibn \nal-Kha\u1e6d\u1e6d\u0101b.86 The supernatural element is often prominent: encounters with haw\u0101tif are \ndescribed,87 and where Sh\u012b\u02bf\u012b foci of piety and devotion are concerned there are frequent \nevocations of angelic visitations.88 The Sh\u012b\u02bf\u012b tenor, of course, also arises in other ways in \nIbn A\u02bftham\u2019s interpolations. Traditions of the Prophet have it that Mu\u1e25ammad forbade that \nany candidate of the Sufy\u0101nid line should assume the caliphate, cautioned the believers \nto separate Mu\u02bf\u0101wiya and \u02bfAmr ibn al-\u02bf\u0100\u1e63 anytime they are seen together (\u201cthey will not \nbe sitting together pondering anything good\u201d), and commanded that if they see Mu\u02bf\u0101wiya \n\n81.  Ibid., VII, 52:5-7.\n82.", "start_char_idx": 48216, "end_char_idx": 51418, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "da50be95-b585-4eb2-8db9-72a91f8f005b": {"__data__": {"id_": "da50be95-b585-4eb2-8db9-72a91f8f005b", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9a8a3f07-a4e9-43d8-af71-7a65e117848c", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "18b98dfa0a5f8f15eeb86198755b6672a00949e8988308a1ea411646547a372d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3a66ec45-7f0e-4e2c-8315-94a29aab21d7", "node_type": "1", "metadata": {}, "hash": "bfa1b4f406dd7f2669b66ce9e0c593b1ee0eadc528962fa8cf76896038fc9b1d", "class_name": "RelatedNodeInfo"}}, "text": "Ibid., VII, 52:5-7.\n82.  Ibid., I, 104:12-114:6. On the \u201cthousandman\u201d, the haz\u0101rmard of Persian tradition, see Noth, \n\nQuellenkritische Studien, 152.\n83.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, I, 126:1-132:5.\n84.  See ibid., VII, 171:1-184:1, referred to in the heading as a khabar \u1e25asan.\n85.  Ibid., I, 161:13-162:6.\n86.  Ibid., 1, 286:17-288:11; II, 78:1-81:1, 92:16-94:8.\n87.  E.g. ibid., I, 249ult-253:5, two especially interesting cases.\n88.  E.g. ibid., IV, 210ult-224:10, a series of stories on such matters.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  101\n\n\u201con my minbar\u201d, they should slit him open from belly to spine.89 Pious narratives describe \nal-\u1e24usayn\u2019s distress as he bends over his mortally wounded father, weeping and calling \ndown curses on Ibn Muljam, while \u02bfAl\u012b himself tries to calm his son and assures him \nthat \u201cwhat is ordained will come\u201d.90 Mu\u02bf\u0101wiya is the subject of numerous moralizing or \nentertaining anecdotes promoting \u02bfAlid or Sh\u012b\u02bf\u012b positions;91 and Zaynab, \u201cso eloquent that \nit was as if she were speaking through the mouth of her father,\u201d upbraids the K\u016bfans after \nKarbal\u0101\u02be.92 \n\nAll this was, of course, the stock and trade of the early Muslim q\u0101\u1e63\u1e63, and there can \nbe little doubt that Ibn A\u02bftham was just such a pious storyteller, in this case from a Sh\u012b\u02bf\u012b \nperspective. As such, his interest was not so much in the final shape of his history, or \nthe extent to which it did or did not hold together as a whole, as it was in the various \ndiscrete contents of the work and the themes they could be used to illustrate. Sources \nwere selected for their \u201cqi\u1e63a\u1e63-appeal\u201d and didactic merit, and to the resulting m\u00e9lange \nwere added other reports and tales which he happened to know. In fact, it is likely that the \ntransitional phrases and headings which strike the modern reader as crude and indicative \nof poor integration in many cases reflect a subtler purpose: as these transition points were \nso obvious, the reader could not fail to distinguish stories introduced by Ibn A\u02bftham, and \nthus to be credited to his talents as a q\u0101\u1e63\u1e63, from those which were already present in his \nmain monograph sources. Further, stories from such a loosely assembled text could easily \nbe extracted and related separately. To judge from his book, Ibn A\u02bftham must have done \nthis many times himself with his own sources and materials, and it is from the recitation of \nprecisely such excerpts that his Kit\u0101b al-fut\u016b\u1e25 came to the attention of the later unknown \nfigure who commissioned al-Mustawf\u012b\u2019s translation.93\n\nOnce Ibn A\u02bftham is recognized as a q\u0101\u1e63\u1e63, and of the Sh\u012b\u02bfa into the bargain, the question \nof why he is such an obscure figure immediately becomes clearer. He was not a scholar \nof Sunn\u012b or Sh\u012b\u02bf\u012b \u1e25ad\u012bth, and did not pursue a line of studies which would have attracted \nstudents to himself. And in his own day his work was probably not esteemed as much more \nthan what it really was, a loose compendium of material which, while including historical \nworks among its sources, was assembled with popular preaching and storytelling in mind. \nWith no great work to preserve the memory of his name, or students to cite him in their \nsilsilas, he quickly faded to anonymity and did not attract the attention of later compilers \nof biographical literature.", "start_char_idx": 51395, "end_char_idx": 54684, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3a66ec45-7f0e-4e2c-8315-94a29aab21d7": {"__data__": {"id_": "3a66ec45-7f0e-4e2c-8315-94a29aab21d7", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "da50be95-b585-4eb2-8db9-72a91f8f005b", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "427801911c69bc0c19a16c050bdab4d23fb56cd48a2f049267b2fec3b185b77b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d91fd169-37b6-4529-9263-d825d7ba0498", "node_type": "1", "metadata": {}, "hash": "17398a07ce409303ded448dea87e0ef7abfe5f2d9baf306803cbef7fc4545858", "class_name": "RelatedNodeInfo"}}, "text": "Even among Sunn\u012b mu\u1e25addith\u016bn, who predictably dismissed him \nas \u1e0da\u02bf\u012bf, he gained so little notice that he appears in none of the extant rijal al-sanad or \n\n89.  Ibid., II, 390:3-8; V, 24:12-13.\n90.  Ibid., II 466:11-18. The medieval reader would of course have realized instantly the powerful import of \n\nthis statement\u2014it applied not only to \u02bfAl\u012b, but to al-\u1e24usayn as well.\n91.  Ibid., III, 89:3-93:9, 101:4-105:7, 134:1-135:10, 142:9-145:11, 204:11-207:10. The same basic narrative form \n\nprevails in these tales: \u201cafter that\u201d, as Mu\u02bf\u0101wiya and his courtiers sit in his majlis, someone asks leave to enter \nand is admitted; a repartee follows, usually with liberal citation of poetry.\n\n92.  Ibid., V, 222:4-226:2.\n93.  See al-Mustawf\u012b, Tarjama-i Kit\u0101b al-fut\u016b\u1e25, 2:3.\n\n\n\n102  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n\u1e0du\u02bfaf\u0101\u02be works.94\nThe transparent way in which Ibn A\u02bftham uses sources to compile his history invites \n\nthe conclusion that it would be an easy matter to recover these sources from the Kit\u0101b \nal-fut\u016b\u1e25. But recent research has shown that the works of the akhb\u0101r\u012bs betray a significant \ncreative dimension; compilers not only collected and assembled material, but also reshaped \nand revised it to suit their own needs and interests.95 As a result, blocks of text attributed \nto a certain author do not necessarily represent the text exactly as that author left it, and \nany effort to recover a lost source thus becomes a most painstaking and difficult task.\n\nA q\u0101\u1e63\u1e63 like Ibn A\u02bftham would have been no less likely to have engaged in such revision, \nand there are in fact obvious signs of this in his history. A useful illustration is his account \nof the \u201cthousandman\u201d al-Hilq\u0101m ibn al-\u1e24\u0101rith.96 The story begins by describing how the \nArabs in days of yore used to raid and kill one another, their greatest warriors being \u02bf\u0100mir \nibn \u1e6cufayl al-\u02bf\u0100mir\u012b, \u02bfAntara ibn Shadd\u0101d al-\u02bfAbs\u012b, and al-\u02bfAbb\u0101s ibn Mird\u0101s al-Sulam\u012b. \nOn one occasion, these three, accompanied by a thousand of the finest warriors of Qays, \nset out on an expedition in which they wreaked great slaughter, defeated every foe \nthey encountered, and won much booty. They then decided to return home, and when \nthey arrived, they each in turn recited verse in which they boasted of their exploits to \nthe people. In the original story, the poetry would of course have been cited at length, \nbut here not a line of it appears; Ibn A\u02bftham simply states the order in which the three \nwarriors spoke, betraying with repeated recourse to an introductory q\u0101la the fact that \nhe has dropped all of the verses.97 Another q\u0101la then introduces the statement that \n\u201cthey continued on with the booty and goods until they came to a wadi near the land of \nYemen\u2026\u201d, which marks another gap, since we have just been told that the intent of the \nwarriors had been to return home.98 When they confront al-Hilq\u0101m, the combatants are \nall said to have recited rajaz verses (wa-huwa yartajizu) as they came forth to fight, but \nwhereas the original story would surely have cited these verses, Ibn A\u02bftham again drops \nthem entirely.99\n\nClose analysis of his history would provide a sharper picture of how Ibn A\u02bftham handled \nhis material, but for present purposes it is already clear that he did not simply copy \nout what was available to him.", "start_char_idx": 54685, "end_char_idx": 57992, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d91fd169-37b6-4529-9263-d825d7ba0498": {"__data__": {"id_": "d91fd169-37b6-4529-9263-d825d7ba0498", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3a66ec45-7f0e-4e2c-8315-94a29aab21d7", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "bcd7440de8216e2c5169ac1fc695f4edd251d84a993d4e667f29a6c750575c70", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ff31deb2-6fd1-4da2-9658-88893c1d8491", "node_type": "1", "metadata": {}, "hash": "e33d299b52ed888950cf6a6a75beedc0a118d89c7226cc99185823c2f911b2fc", "class_name": "RelatedNodeInfo"}}, "text": "Like other authors of his day, he considered it entirely \nlegitimate to engage in revision. For modern historians, this means that the Kit\u0101b al-fut\u016b\u1e25 \nmust be regarded not only in terms of numerous major sections com prised of older sources \nand interrupted by various interpolations and asides, but also with a view to the possibility \nof changes and revisions by Ibn A\u02bftham to both types of material. And as will be seen \nbelow, it is further possible that revision was undertaken again, once the first two thirds of \n\n94.  Our only indication that he was noticed at all appears in a negative comment on his reliability in Y\u0101q\u016bt, \nIrsh\u0101d al-ar\u012bb, 1, 379:2: wa-huwa \u02bfinda a\u1e63\u1e25\u0101b al-\u1e25ad\u012bth \u1e0da\u02bf\u012bf. Y\u0101q\u016bt\u2019s source for this observation is unknown.\n\n95.  See Leder, Korpus al-Hai\u1e6fam ibn \u02bfAd\u012b, 8-14; Conrad, \u201cThe Conquest of Arw\u0101d,\u201d 391-95.\n96.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, I, 104:12-114:6.\n97.  Ibid., I, 105:6-9.\n98.  Ibid., I, 105:10-11.\n99.  Ibid., I,108pu-109pu.", "start_char_idx": 57993, "end_char_idx": 58954, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ff31deb2-6fd1-4da2-9658-88893c1d8491": {"__data__": {"id_": "ff31deb2-6fd1-4da2-9658-88893c1d8491", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d91fd169-37b6-4529-9263-d825d7ba0498", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "9dd17561f347eb1befe52afaee9681c8fc51c2364b81af6b4a681363c814e076", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d9d26c05-88cf-40a1-acb2-48500bc54109", "node_type": "1", "metadata": {}, "hash": "554d1b6a889ed4822a3761c7dc9cfef362edb2b2b7d0283209558bb77d1dbcff", "class_name": "RelatedNodeInfo"}}, "text": "99.  Ibid., I,108pu-109pu. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  103\n\nthe text had already been finished.\n\nContinuations of the Text in the Third/Ninth Century\n\nThe abrupt transitions, digressions, and discontinuities in the text, together with the \nformulae used to mark them, highlight some very important aspects of the structure of the \nwork as a whole. But at the same time, they have served to obscure the most important \ntransition of all. In his account of the caliphate of al-Rash\u012bd (r. 170-93/786-809), Ibn A\u02bftham \nprovides only three paragraphs on this ruler before the appearance of the terminating \nsentence: tamma Kit\u0101b al-fut\u016b\u1e25.100 That is, the text as composed by Ibn A\u02bftham ends at this \npoint, and the rest of the work as we have it today comprises a continuation, or dhayl.\n\nConfirmation of this comes from the account of Ibn A\u02bftham by Y\u0101q\u016bt, who describes as \nfollows the material available to him:\n\nHe wrote... a Kit\u0101b al-fut\u016b\u1e25, a well-known work in which he discusses [events] to \nthe days of al-Rash\u012bd, and a Kit\u0101b al-ta\u02ber\u012bkh [extending] to the end of the days of \nal-Muqtadir and beginning with the days of al-Ma\u02bem\u016bn, such that it is practically a \ncontinuation (dhayl) of the former. I have seen both books.101\n\nThis suggestion of two histories, one continuing the other, points to a common \nphenomenon in Arabic literature,102 but it is very unlikely that Ibn A\u02bftham intended that \nthe main text should terminate the way it does. He provides a domestic anecdote, refers \nto the size and complexity of the \u02bfAbb\u0101sid court and bureaucracy under al-Rash\u012bd, and \ndescribes the immense wealth gained by this caliph, and with that the text just stops. \nThere are no concluding eulogies or praises of God and the Prophet, as one often finds \nat the end of an Islamic text, and there is no apparent reason for why the book should \nterminate at this point. One may thus conclude that Ibn A\u02bftham was suddenly unable to \nproceed any further, and although we cannot \u201cknow\u201d what it was that cut short his work, \nhis death would of course be one plausible explanation.\n\nIf the Kit\u0101b al-fut\u016b\u1e25 ended at this point, then the material following must belong to \nsome other work, and there immediately arises the question of whether this last section is \nthe Kit\u0101b al-ta\u02ber\u012bkh seen by Y\u0101q\u016bt. In all likelihood it is. This new section devotes 99 pages \nto the \u02bfAbb\u0101sid caliphate, beginning in the reign of al-Rash\u012bd, in much the same way that \nthe Kit\u0101b al-fut\u016b\u1e25 had covered, at much greater length, the history of earlier times. Its \nfunction is precisely that of a dhayl, as Y\u0101q\u016bt observed, although it is uncertain whether \nthe title he gives it was the original one (assuming that there was an original one). Y\u0101q\u016bt\u2019s \nreference to seeing \u201cboth books\u201d (al-kit\u0101bayn) could be taken as meaning texts in two \nseparate MSS, but it is at least as likely, and perhaps more so, that what he had was very \nsimilar to what survives today: a history with its dhayl continuing on in the same MS, but \nwith a title provided to announce the beginning of the new work.\n\n100.  Ibid., VIII, 244ult.\n101.  Y\u0101q\u016bt, Irsh\u0101d al-ar\u012bb, I, 379:2-5.\n102.  See Caesar E. Farah, The Dhayl in Medieval Arabic Historiography (New Haven: American Oriental \n\nSociety, 1967).", "start_char_idx": 58928, "end_char_idx": 62202, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d9d26c05-88cf-40a1-acb2-48500bc54109": {"__data__": {"id_": "d9d26c05-88cf-40a1-acb2-48500bc54109", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ff31deb2-6fd1-4da2-9658-88893c1d8491", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "c4d658b9d1bd807c2f08a5cd0fc55d4070df3c32015eb44b800538fcd99e7755", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "932cd989-5593-4cb3-9f58-957018cf66ad", "node_type": "1", "metadata": {}, "hash": "c123325554b8feb9f6e11269224333d421a8a6971e9d7779f2a65859675f6e1c", "class_name": "RelatedNodeInfo"}}, "text": "104  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nOne point on which Y\u0101q\u016bt errs, however, is his assumption that the Kit\u0101b al-ta\u02ber\u012bkh (as \nthe dhayl will henceforth be called here) was the work of Ibn A\u02bftham. It is immediately \nclear how he arrived at this conclusion: the dhayl opens with an isn\u0101d which begins \n\u1e25addathan\u012b Ab\u016b Mu\u1e25ammad, and Ab\u016b Mu\u1e25ammad was the kunya of Ibn A\u02bftham. Further, \nthe continuator followed the example set by Ibn A\u02bftham in offering only loosely integrated \nmaterials, making extensive use of headings or isn\u0101ds to mark separate narratives, and \ncontinuing the popular tenor of the original in his dhayl. It was thus an easy matter to \nconclude that both parts of the text had been composed by Ibn A\u02bftham.\n\nThere are, however, a number of clear indications that the dhayl cannot be the work of \nIbn A\u02bftham. This is, of course, already the working hypothesis with which we must begin: \nif Ibn A\u02bftham was unable to complete the Kit\u0101b al-fut\u016b\u1e25, then the material following on \nwhere it breaks off is not likely to be his.\n\nThe reference to \u201cAb\u016b Mu\u1e25ammad\u201d in the isn\u0101d opening the dhayl of course proves \nnothing, since this kunya was a very common one. Direct indication of a change in \nauthorship arises in the fact that as one moves to the Kit\u0101b al-ta\u02ber\u012bkh, the interest in Sh\u012b\u02bf\u012b \nissues disappears. Ibn A\u02bftham had pursued such matters not just to the time of Karbal\u0101\u02be, \nbut beyond this, if with much decreased intensity, to later affairs of special concern to \nthe Sh\u012b\u02bfa. The pro-\u02bfAlid poet al-Kumayt (d. 126/743), for example, receives considerable \nattention,103 as do the risings of Zayd ibn \u02bfAl\u012b (d. 122/740) and his son Ya\u1e25y\u0101 (d. 125/743).104 \nThis stands in sharp contrast to the situation in the dhayl, which has not a word to say \nabout any of the persecutions suffered by the \u02bfAlids and their supporters under the early \n\u02bfAbb\u0101sids, nor of the bay\u02bfa sworn to \u02bfAl\u012b al-Ri\u1e0d\u0101 in 201/816, or of his death under obscure \ncircumstances in 203/818. It is true that no historian would have failed to recognize such \nsubjects as sensitive areas of discussion, but while this would explain a lack of any effort \nto lay blame at the door of the ruling house, it does not account for the way in which the \ndhayl entirely ignores the \u02bfAlids and the Sh\u012b\u02bfa.105\n\nAlso revealing is the fact that while the Kit\u0101b al-fut\u016b\u1e25 occasionally betrays its use of a \nsource or sources written according to some basic annalistic principle,106 it more usually \nrelies, as we have already seen, upon the sort of akhb\u0101r\u012b-style topical monographs that \nwere in circulation in the late second century ah. The Kit\u0101b al-ta\u02ber\u012bkh, on the other hand, is \nbased on materials which reflect a much more developed stage in the evolution of Arabic \nhistorical writing, organized  according to reigns of caliphs or annalistic chronology. The \nauthor of the Kit\u0101b al-ta\u02ber\u012bkh routinely cites the dates of important events to the day, uses \nsuch introductory formulae of the annalistic tradition as fa-lamma dakhalat sana...,107 ends \nthe section on each caliph with s\u012brat al-khulaf\u0101\u02be material setting forth the ruler\u2019s physical \n\n103.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, VIII, 82:6-97:13.\n104.  Ibid., VIII, 108:3-129ult.\n105.  On these matters, more will be said below.\n106.", "start_char_idx": 62206, "end_char_idx": 65469, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "932cd989-5593-4cb3-9f58-957018cf66ad": {"__data__": {"id_": "932cd989-5593-4cb3-9f58-957018cf66ad", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d9d26c05-88cf-40a1-acb2-48500bc54109", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "2facc82c07d55fe3383f7865fe85353e5b135ebf82b09c4d391ec89a16977bdc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8fbb6e79-a798-4050-9103-cb3c73474916", "node_type": "1", "metadata": {}, "hash": "a8ef165386a76a28c75c2b2400206d1e82fc384ef69d5ae8d5684d7a05fbeea7", "class_name": "RelatedNodeInfo"}}, "text": "105.  On these matters, more will be said below.\n106.  See, e.g., ibid., VIII, 82:4, stating \u201cand in that year Kumayt ibn Zayd al-Asad\u012b was imprisoned\u201d, \n\nalthough the year in question has not been mentioned earlier.\n107.  On the annalistic organization of historical texts according to the hijra reckoning as a secondary \n\ndevelopment, see Noth, Quellenkritische Studien, 40-44.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  105\n\nappearance, moral demeanor, and culture,108 and sometimes shows concern for identifying \nthe leader of the annual pilgrimage.109\n\nAfter the passage announcing the end of the Kit\u0101b al-fut\u016b\u1e25, the text continues with \ntwenty pages on the reign of al-Rash\u012bd, almost half of them dealing with the caliph\u2019s \nrelations with al-Sh\u0101fi\u02bf\u012b.110 This material on al-Sh\u0101fi\u02bf\u012b is introduced by isn\u0101ds citing as their \nimmediate informant \u201cAb\u016b Mu\u1e25ammad\u201d, which at first glance, as we have seen, may seem \nto refer to Ibn A\u02bftham; in fact, al-Majlis\u012b took this to indicate that Ibn A\u02bftham was himself \na Sh\u0101fi\u02bf\u012b.111 But this is certainly not the case, nor is it possible that these reports could even \nhave been known to our author, or to anyone else of his time. Al-Sh\u0101fi\u02bf\u012b is described as \nal-im\u0101m, the sunna of the Prophet is treated as an already established keystone in some \n\u201cSh\u0101fi\u02bf\u012b\u201d system, and the master\u2019s death is described as an occasion for much grief among \na large throng of followers. While it may be conceded that al-Sh\u0101fi\u02bf\u012b enjoyed prestige and \ninfluence in his own lifetime, and that the collection and dissemination of his teachings \nbegan very soon after his death,112 the material here clearly presupposes the existence \nof a Sh\u0101fi\u02bf\u012b madhhab in a form sufficiently coherent to make the master the subject of \nconsiderable veneration. Now, as we shall see below, Ibn A\u02bftham was probably working \non the Kit\u0101b al-fut\u016b\u1e25 after ah 204, which is both the date given by al-Mustawf\u012b for the \ncompletion of the Arabic text and the year of al-Sh\u0101fi\u02bf\u012b\u2019s death. But as his father had been \na student of Ja\u02bffar al-\u1e62\u0101diq, it is unlikely that Ibn A\u02bftham lived long enough past ah 204 \nfor accounts referring to al-Sh\u0101fi\u02bf\u012b in this way to have been in circulation in his day.113 If \nthere be any doubts about this, they are dispelled by the fact that one of the two akhb\u0101r \non al-Sh\u0101fi\u02bf\u012b is cited on the authority of al-Mubarrad,114 who died in 285/898, almost eighty \nyears after the benchmark date of ah 204 for Ibn A\u02bftham\u2019s work on the Kit\u0101b al-fut\u016b\u1e25. \nThe isn\u0101d citing him begins with the name of \u201cAb\u016b Mu\u1e25ammad\u201d, who has the account of \nal-Mubarrad through \u201cone of the men of learning\u201d, which indicates that the kunya \u201cAb\u016b \nMu\u1e25ammad\u201d here, and probably also in the isn\u0101d at the beginning of the dhayl, refers to \nsomeone who lived at least a decade or so after al-Mubarrad.\n\nThe text which Y\u0101q\u016bt knew as the Kit\u0101b al-ta\u02ber\u012bkh is thus a dhayl composed no earlier \n\n108.  Noth (ibid., 37-38) regards the theme of sir\u0101t al-khulaf\u0101\u02be as primary, in that it does not in any manifest \nway derive from some other theme, but while this may be the case, the presumptions (e.g. the caliph as the \ncenter of political authority) and articulation (e.g. knowledge of minute personal details) of the theme suggest \na perhaps relatively late development.\n\n109.", "start_char_idx": 65416, "end_char_idx": 68697, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8fbb6e79-a798-4050-9103-cb3c73474916": {"__data__": {"id_": "8fbb6e79-a798-4050-9103-cb3c73474916", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "932cd989-5593-4cb3-9f58-957018cf66ad", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "28dc7e53ffd8994e931e75d25405d0af95386658f1df3c40c44b4a7d7b0fdf98", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5c7cf63a-b984-4b99-8c68-4f7852a6d5f9", "node_type": "1", "metadata": {}, "hash": "f70233069e9d7cbc9b88c86cb9f1703df03d5d6aab158483ae102cebc4403da2", "class_name": "RelatedNodeInfo"}}, "text": "knowledge of minute personal details) of the theme suggest \na perhaps relatively late development.\n\n109.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, VIII, 253:1-2, 272ult-273:1, 275:7-276:9, 298:4, 300:5, 307pu-308:2, 317:12, \n321:1, 322:11-12, 323:9, 13, 325:4-5, 330:15-16, 18, 339ult-343:11, 346:13, 352:13-14, 354:14-15.\n\n110.  Ibid., VIII, 245:1-263:10.\n111.  Al-Am\u012bn, A\u02bfy\u0101n al-sh\u012b\u02bfa, VII, 429. I have not seen the passage in the Bi\u1e25\u0101r al-anw\u0101r to which al-Amin \n\nrefers.\n112.  Al-Rab\u012b\u02bf ibn Sulaym\u0101n al-Mur\u0101d\u012b (d. 270/883-84) was already transmitting the Kit\u0101b al-umm in Egypt \n\nin 207/822-23, only three years after the master\u2019s death. See al-Sh\u0101fi\u02bf\u012b, Kit\u0101b al-umm (Cairo: Al-Ma\u1e6dba\u02bfa \nal-am\u012br\u012bya al-kubr\u0101, ah 1321), II, 93:19.\n\n113.  On the rise of the Sh\u0101fi\u02bf\u012b madhdhab, see Heinz Halm, Die Ausbreitung der \u0161\u0101fi\u02bfitischen Rechtsschule \nvon den Anf\u00e4ngen bis zum 8./14. Jahrhundert (Wiesbaden: Ludwig Reichert, 1974), 15-31.\n\n114.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, VIII, 252:8-9.\n\n\n\n106  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nthan the very end of the third/ninth century, which is far too late to have be written by \nIbn A\u02bftham. Further, it is not the work of a single continuator. Having just related some \ndevelopments pertaining to al-Rash\u012bd\u2019s joint nomination of his sons Mu\u1e25ammad (the future \ncaliph al-Am\u012bn) and \u02bfAbd All\u0101h (al-Ma\u02bem\u016bn) to the caliphate, the text again confronts us \nwith an abrupt and unexpected turn of direction:\n\nThese are some fine narratives concerning al-Rash\u012bd which I wrote down on \nthe authority of a certain litterateur and added them in your [copy of the] book \n(wa-al\u1e25aqtuh\u0101 bi-kit\u0101bika) so that you might peruse them, for they really are choice \ntales.115\n\nThis is followed by four akhb\u0101r, all anecdotes focusing on the impressive education and \noverall worthiness of al-Rash\u012bd\u2019s sons (especially Mu\u1e25ammad),116 and concluding with the \nheading: thumma raja\u02bfna il\u0101 al-khabar al-awwal min amr al-Rash\u012bd wa-ibnayhi Mu\u1e25ammad \nwa-\u02bfAbd All\u0101h,117 indicating a return to his point of departure in the basic text of the dhayl.\n\nUpon initial reflection the reference to \u201cyour book\u201d may seem to be addressed to the \nunknown author of the Kit\u0101b al-ta\u02ber\u012bkh, i.e. by a student or younger prot\u00e9g\u00e9. But a closer \nlook will reveal that this is unlikely. The language, suggesting that the writer has taken \nthe liberty of adding material from someone else so that the person addressed might \nthereby learn something, would be outrageous presumption if addressed by a student to \nhis teacher. On the other hand, it is absolutely typical of how writers of the third century \nah and later would posture before a patron. The phrase bi-kit\u0101bika, literally \u201cin your book\u201d, \nwould thus mean \u201cin your [copy of the] book\u201d, an entirely acceptable sense for such a \nphrase.", "start_char_idx": 68593, "end_char_idx": 71369, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5c7cf63a-b984-4b99-8c68-4f7852a6d5f9": {"__data__": {"id_": "5c7cf63a-b984-4b99-8c68-4f7852a6d5f9", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8fbb6e79-a798-4050-9103-cb3c73474916", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "56917937bfc4fb1b91c6c4961dfd5b32eac6e51085909e5f961c48b92bd58587", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "06464492-b70b-4fa0-8036-d1c104eebab7", "node_type": "1", "metadata": {}, "hash": "fd86bf18cc65700dfbbf08874bd476e8113cb8ffcba506abba839ea246109874", "class_name": "RelatedNodeInfo"}}, "text": "The material introduced by this heading thus marks the beginning of an interpolation \nby some scribe copying the text for a patron or client. This interpolation clearly extends \nonly to the end of the fourth anecdote, as the scribe is at pains to advise the reader\u2014to \nwhit, his patron\u2014that he is now returning the text to its original subject, the prelude to \nthe conflict between al-Am\u012bn and al-Ma\u02bem\u016bn. In introducing this section, he follows Ibn \nA\u02bftham\u2019s own method in the main body of the book, and in closing it he uses the same \n\n115.  Ibid., VIII, 263:11-43.\n116.  The anecdotes consist of the following tales: 1) \u02bfAl\u012b ibn \u1e24amza al-Kis\u0101\u02be\u012b (d. 189/865) reports on how, \n\nin 183/799, he was asked by al-Rash\u012bd to examine his sons to see how well they had been educated. The \nexamination is followed by praises for the caliph and his son, and interspersed with verses of poetry and \ncomments on grammar. 2) Khalaf al-A\u1e25mar (d. ca. 180/796) tells how he was charged by al-Rash\u012bd to tutor \nMu\u1e25ammad. As the caliph\u2019s demands were quite stern, the instruction was very demanding. Mu\u1e25ammad \ncomplained to Kh\u0101li\u1e63a, his mother\u2019s slave attendant; she asked Khalaf to relent, but he refused. 3) This links \nwith the second anecdote, and here Kh\u0101li\u1e63a tells Khalaf how Zubayda, Mu\u1e25ammad\u2019s mother, had an ominous \ndream about him. Despite the reassurances of astrologers and dream interpreters, she continues to be anxious \nabout the dream\u2019s meaning and its import for her son. 4) The section closes with an anecdote related by the \nfuture \u1e25\u0101jib of al-Am\u012bn, al-\u02bfAbb\u0101s ibn al-Fa\u1e0dl ibn al-Rab\u012b\u02bf, on the prince and his educational training. The tale \nstresses that as Mu\u1e25ammad shares the Prophet\u2019s name and his epithet al-Am\u012bn (Quraysh, he says, called the \nProphet by this name before the mab\u02bfath), he may be the am\u012br whom the \u02bfulam\u0101\u02be say will come to spread \njustice, revive the sunna, and stamp out oppression.\n\n117.  Ibid., VIII, 272:15-16.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  107\n\ntechnique (a heading) and wording (thumma raja\u02bfna il\u0101...). That is, having recognized \nhow Ibn A\u02bftham had worked interpolations into the framework of his sources in the Kit\u0101b \nal-fut\u016b\u1e25, the scribe proceeded to add material to the dhayl in the very same way.\n\nIt is also possible that this same scribe (or some other one, for that matter) made \nsimilar additions elsewhere in the text, but in such a way that the interpolation does not \ndraw immediate notice. Such activity, of course, would not necessarily be limited to the \ndhayl. In the main body of the Kit\u0101b al-fut\u016b\u1e25 (i.e. before the beginning of the dhayl), one \nof al-Mans\u016br\u2019s daughters tells a tale of how her grandmother, pregnant with the future \ncaliph, dreamed that a lion came forth from her and received the homage of all the other \npredatory beasts.118 As it happens, the immediate informant for this story is al-\u1e24asan \nibn al-\u1e24ub\u0101b al-Muqri\u02be al-Baghd\u0101d\u012b, who died in Baghd\u0101d in 301/914.119 Assuming that \nthis figure was an informant of the scribe, this latter person\u2019s interpolations into the \nbook could be dated roughly to the first half of the fourth century ah.", "start_char_idx": 71371, "end_char_idx": 74506, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "06464492-b70b-4fa0-8036-d1c104eebab7": {"__data__": {"id_": "06464492-b70b-4fa0-8036-d1c104eebab7", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5c7cf63a-b984-4b99-8c68-4f7852a6d5f9", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "c236ad5a0a6f8acb50bd678af3e7dba82ee6a8692419435f914e9cd011c31080", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9eaf59d1-0498-467d-8221-e2ce9e2cdd0a", "node_type": "1", "metadata": {}, "hash": "1475c8d9c157cb88c9c75265e64a748e52d3505c2df4ba0da77526bfd3c7fd36", "class_name": "RelatedNodeInfo"}}, "text": "The problem with \nthis proposition, however, is that the Arabic text is clearly defective right where the \ninterpolation from al-\u1e24asan ibn al-\u1e24ub\u0101b begins, and this anomalous passage may well \nhave been just a marginal note in the MS which was copied into the main body of the text \nby mistake.120 If this was an interpolation by the scribe, it seems to have been a exceptional \ncase; there are no other similarly obvious instances of such additions within the main body \nof the Kit\u0101b al-fut\u016b\u1e25.\n\nOnce the dhayl returns to its original author, it continues for 82 pages and covers \nthe death of al-Rash\u012bd, the caliphates of al-Am\u012bn (r. 193-98/809-13) and al-Ma\u02bem\u016bn (r. \n198-218/813-33), and the first half of the caliphate of al-Mu\u02bfta\u1e63im (r. 218-27/833-42).121 \nThis material includes narratives for numerous events of this period, but again in a highly \nincidental fashion. For the reign of al-Mu\u02bfta\u1e63im it provides only brief references to the \nfoundation of S\u0101marr\u0101\u02be in 220/835 and two versions of the defeat and execution of B\u0101bak in \n222/837. At this point the text suddenly states:\n\nThe length of his caliphate was the same as that of Sh\u012brawayh, son of Kisr\u0101, murderer \nof his father. He lived to the age of 24, and his death took place in S\u0101marr\u0101\u02be in Al-Qa\u1e63r \nal-Muhadhdhab (sic.).122 \n\nThis of course can have nothing to do with al-Mu\u02bfta\u1e63im, who died after a reign of eight \nand a half years at the age of 46 or 47.123 The comparison is rather the well-known one \nbetween the six-month reign of the Sasanian ruler Sh\u012brawayh and the six-month reign \n\n118.  Ibid., VIII, 211ult-212:4.\n119.  See al-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b (d. 463/1071), Ta\u02ber\u012bkh Baghd\u0101d (Cairo: Maktabat al-Kh\u0101nj\u012b, 1349/1931), VIII, \n\n301:4-302:2, no. 3813.\n120.  There are, in fact, a number of marginal notes in MSS of this work, some of them quite long and \n\nproviding supplementary material relevant to the topics under discussion in the main text.\n121.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, VIII, 263:11-353ult.\n122.  Ibid., VIII, 353:1-3.\n123.  See al-\u1e6cabar\u012b (d. 310/923), Ta\u02ber\u012bkh al-rusul wa-al-mul\u016bk, ed. M.J. de Goeje et al. (Leiden: E.J. Brill, 1879-\n\n1901), III, 1323pu-1324:4.", "start_char_idx": 74507, "end_char_idx": 76651, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9eaf59d1-0498-467d-8221-e2ce9e2cdd0a": {"__data__": {"id_": "9eaf59d1-0498-467d-8221-e2ce9e2cdd0a", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "06464492-b70b-4fa0-8036-d1c104eebab7", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "6caab223651986befa6f815b5ec100716c5024ce9676fdb4e80912dd515c432f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "28df2a7f-8125-4e6e-8135-40ae792b7691", "node_type": "1", "metadata": {}, "hash": "a7b0c41272b4a2e5bd049f724488b1d014044181aba9939168442a41a9d7cbc1", "class_name": "RelatedNodeInfo"}}, "text": "108  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nof al-Munta\u1e63ir 247-48/861-62), who did in fact die at the Al-Qa\u1e63r al-Mu\u1e25dath palace in \nS\u0101marr\u0101\u02be at the age of 24 or 25.124 Ibn A\u02bftham\u2019s identification of the caliph\u2019s deathplace \nas Al-Qa\u1e63r al-Muhadhdhab may easily be dismissed as a manifest error by the scribe or \nmodern editor.125\n\nFor present purposes the import of all this is that the Kit\u0101b al-ta\u02ber\u012bkh fails to say a word \nabout the caliphates of al-W\u0101thiq (r. 227-32/842-47) and al-Mutawakkil (r. 232-47/847-61), \nand this seems to mark a further break and a new stage in the elaboration of the text. That \na different hand is at work where the narrative resumes is also indicated by the fact that \nwhile the earlier material consisted of detailed narrative, this new stage comprises only \na brief summary of caliphal chronology, providing nothing but accession and death dates \nand ending with the abdication of al-Musta\u02bf\u012bn in 252/866. As nothing is said about the end \nof the three-year reign of his successor al-Mu\u02bftazz (r. 252-55/866-69), it would at first seem \nthat this final stage was the work of someone writing in the brief reign of this caliph.\n\nBut this is of course impossible. If the author of the Kit\u0101b al-ta\u02ber\u012bkh was writing late \nenough to cite an isn\u0101d in which al-Mubarrad (d. 285/898) figures at third remove, which \nwould mean that al-Mubarrad was probably long since deceased by that author\u2019s time, then \nin the party responsible for extending the dhayl even further we cannot be dealing with \nsomeone who could have been active in the 250s/860s.\n\nHere we may return to Y\u0101q\u016bt\u2019s comment that the manuscript he saw extended to the \nreign of al-Muqtadir (r. 95-320/908-32). This suggests that the text as we have it is defective \nat the end. The extent of the lost material is difficult to judge, and would depend on how \nlong into the caliphate of al-Mu\u02bfta\u1e63im the detailed content of Ibn A\u02bftham\u2019s continuator, \nthe author of the Kit\u0101b al-ta\u02ber\u012bkh, extended. An attractive hypothesis would be that as \nso often happened with medieval MSS, only the last folio was damaged, with loss of text \nto both recto and verso, most likely to the lower half of the page. If this was the case, \nthen only some lines of text would have been affected. Circumstantial support for this \nexplanation may be seen in the fact that the text at this point offers only a few key dates, \nand so would not have required more than a few lines to reach the reign of al-Muqtadir. \nFor present purposes the important point is that what stands at the end of the extant text \nis not really its proper end, but rather a fragment probably representing the only legible \npart of a damaged terminus. Had this damage not occurred, our text would probably accord \nwith Y\u0101q\u016bt\u2019s description of a text extending to the time of al-Muqtadir. The gap may have \nexisted only in the textual transmission underlying the Ahmet III MS, but as there is no \nother manuscript material for this part of the text, it is impossible to pursue this matter \nfurther.\n\nDevelopment within Ibn A\u02bftham\u2019s Text\n\nWe may now turn our attention to a major problem within the original Kit\u0101b al-fut\u016b\u1e25. \nAs we have seen, the text for which Ibn A\u02bftham himself was responsible extends only to \n\n124.  Ibid., III, 1498:8-13.\n125.  On Al-Qa\u1e63r al-Mu\u1e25dath, see Ernst Herzfeld, Geschichte der Stadt Samarra (Hamburg: Verlag Von \n\nEckardt und Messtorff, 1948), 216, 227.", "start_char_idx": 76655, "end_char_idx": 80081, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "28df2a7f-8125-4e6e-8135-40ae792b7691": {"__data__": {"id_": "28df2a7f-8125-4e6e-8135-40ae792b7691", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9eaf59d1-0498-467d-8221-e2ce9e2cdd0a", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "3fe3c6da6a0e07bafad62a59e6fd173c7f9b8976cd211ffe25c9d0ef98c3ddf0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "22ea259d-a597-43f3-906c-cb414f99d7b7", "node_type": "1", "metadata": {}, "hash": "06d71f937206f5231ef097a73287e6f9791f0d66eb9b6218f1d326665b93f88f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  109\n\nthe opening passages concerning the caliphate of al-Rash\u012bd. But this does not tally with the \nPersian translation, which ends with the immediate aftermath of Karbal\u0101\u02be. The discrepancy \ncannot be attributed to al-Mustawf\u012b\u2019s use of an incomplete Arabic MS, since he knows that \nthe Arabic text was written in ah 204. As this sort of information would almost certainly \nhave been provided in a terminal colophon, his Arabic MS must have been complete up to \nand including this colophon. Nor can an explanation be sought in an incomplete Persian \ntranslation, since, as we have seen above, al-Mustawf\u012b\u2019s rendering was finished after his \ndeath by al-M\u0101barn\u0101b\u0101d\u012b. One must conclude, then, that an Arabic MS of the Kit\u0101b al fut\u016b\u1e25, \ncomplete to a terminal colophon dated ah 204, was translated in its entirely into Persian; \nand this, in turn, suggests that at first Ibn A\u02bftham brought his text down only as far as \nKarbal\u0101\u02be.\n\nTurning to the Arabic text as we have it today, the factors at work here may be \nexplained in terms of the author\u2019s motives and aims in compiling his book. It is amply clear \nthat while Ibn A\u02bftham may have brought no particular skill as a compiler to his task, he did \nhave some overarching agenda in mind. This is hinted at in several passages in the book \nitself. In volume VIII, at the end of his account of a Kh\u0101rijite rebellion against the Umayyad \ncaliph Marw\u0101n ibn Mu\u1e25ammad, Ibn A\u02bftham observes that the demise of the Umayyad \nregime was close at hand and then suddenly states:\n\nThis then\u2014may God honor you\u2014is the last of the fut\u016b\u1e25, and after this we begin with \nakhb\u0101r on Na\u1e63r ibn Sayy\u0101r, al-Kirm\u0101n\u012b, and Ab\u016b Muslim al-Khawl\u0101n\u012b al-Khur\u0101s\u0101n\u012b.126 \n\nThis is followed by a major heading: Ibtida\u02be khabar Khur\u0101s\u0101n ma\u02bfa Na\u1e63r ibn Sayy\u0101r \nwa-Juday\u02bf ibn \u02bfAl\u012b al-Kirman\u012b wa-Ab\u012b Muslim \u02bfAbd al-Ra\u1e25m\u0101n ibn Muslim, which introduces \nthe continuation of the text from the point where Ibn A\u02bftham had just broken off. From \nthis it would seem that he considered it difficult to carry the theme of fut\u016b\u1e25 past the \ncampaigns and expeditions of the later Umayyads, and hence felt a bit self-conscious at \ncontinuing his Kit\u0101b al-fut\u016b\u1e25 into an era in which the specific theme of fut\u016b\u1e25 could no \nlonger be the primary concern. This solicitude for the integrity of some notion of fut\u016b\u1e25 \nemerges again in his account of the reign of al-Mahd\u012b (r. 158-69/775-85), where the text \nadvises the reader that \u201cconcerning al-Mahd\u012b there are narratives (akhb\u0101r) and fireside \ntales (asm\u0101r) which are not relevant to the subject of fut\u016b\u1e25\u201d.127 That is, Ibn A\u02bftham \nconsiders that he is still writing on the subject of fut\u016b\u1e25 and the irrelevance of the accounts \nin question to this topic is the reason why Ibn A\u02bftham is not going to cite them here.\n\nExactly what this notion of fut\u016b\u1e25 was is difficult to judge, but may be viewed in relation \nto the fact that by the dawn of the third century ah, Muslim audiences were accustomed \nto the presentation of fut\u016b\u1e25 within the framework of Islamic salvation history: military \nconflict was a means through which the will and plan of God were realized on earth, with \nthe outcome establishing the divinely ordained order, and, at the same time, rewarding the \nrighteous and God-fearing and punishing their enemies and opponents.128 The archetypical \n\n126.", "start_char_idx": 80085, "end_char_idx": 83439, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "22ea259d-a597-43f3-906c-cb414f99d7b7": {"__data__": {"id_": "22ea259d-a597-43f3-906c-cb414f99d7b7", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "28df2a7f-8125-4e6e-8135-40ae792b7691", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "680ab693ef94ba6a802465e4d1bd2c37f3417b23c19c28ba0c1d8bec8669ff9d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bf5c2953-7611-4e2f-a512-b1e5894f0870", "node_type": "1", "metadata": {}, "hash": "ab1b27107082ea43a717bba71b2a876f9fa6c31303af5babecb65c97d9c3cbf4", "class_name": "RelatedNodeInfo"}}, "text": "Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, VIII, 145:17-18.\n127.  Ibid., VIII, 239:8-9.\n128.  For the general background to such writing, see John Wansbrough, The Sectarian. Milieu: Content \n\n\n\n110  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nparadigm for this was the conquest of Syria, which not only established true religion in \na new land, but also, on the one hand, rewarded the Muslims for responding to God\u2019s \nsummons to believe in Him and abandon their old pagan ways, and on the other, punished \nthe R\u016bm for their tyranny, injustice, and above all, disbelief.129 To an audience already \nfamiliar with such paradigms, Ibn A\u02bftham offered a popular history which situated the \nSh\u012b\u02bf\u012b case against a backdrop of military conflict: just as God\u2019s will had been worked out \nin the conquests which achieved the expansion of Islam, so also it would be in the strife \nwhich marked the course of the Umayyad caliphate, continued to plague the \u02bfAbb\u0101sids, and \nrepeatedly had dire consequences for the Sh\u012b\u02bfa and the \u02bfAlid line.\n\nPursuing such a comprehensive view of history in terms of fut\u016b\u1e25, would only be \nmeaningful, of course, if it could be brought to a satisfactory conclusion: that is, where \nin Ibn A\u02bftham\u2019s scheme of things was the al-Yarm\u016bk required to mark the fruition of \ndivine design? This was surely not to be seen in the debacle at Karbal\u0101\u02be, where the Persian \ntranslation ends, much less in the reign of al-Rash\u012bd, where the author\u2019s original Arabic \nterminates.\n\nIf we attach primary significance to the year ah 204 itself, rather than to the point \nreached in the text by that time, a very attractive hypothesis immediately arises for our \nconsideration. Only six weeks into this year (\u1e62afar 204/August 819), the triumphant entry \nof al-Ma\u02bem\u016bn into Baghdad marked the end of a decade of terrible civil war which had \nbrought much destruction and suffering to the capital itself. The question of the greater \nmeaning and import of a communal history marked by continual military strife was thus \none that must have been on the minds of many as the war entered its final stages and then \ngave way to recovery and the re-establishment of order. But at a key point in the conflict, \nan event of particular importance to the Sh\u012b\u02bfa also occurred. In 201/816-17, al-Ma\u02bem\u016bn \nhad the eighth Imam, \u02bfAl\u012b ibn M\u016bs\u0101, taken to his residence at Marw, and there proclaimed \nhim his successor to the caliphate with the title of al-Ri\u1e0d\u0101. The Imam was married to one \nof al-Ma\u02bem\u016bm\u2019s daughters, and the black banners of the \u02bfAbb\u0101sid house were replaced \nby the green ones of the line of the Prophet. To the expanding Sh\u012b\u02bf\u012b community back in \nBaghdad, this move must have come as a complete surprise: al-Ma\u02bem\u016bn\u2019s \u02bfAlid proclivities \nwere not unknown, but \u02bfAl\u012b ibn M\u016bs\u0101 was far older than the caliph, and hitherto he had \nbeen living a secluded life of quiet devotion to scholarship in Medina.130 The impact of the \nannouncement would in any case have been enormous; after more than 150 years of rule \nby usurpers, the rightful reunion of political and religious authority in the person of the \n\nand Composition of Islamic Salvation History (Oxford: Oxford University Press, 1978), esp. 1-49; and more \ngenerally, Bernd Radtke, Weltgeschichte und Weltbeschreibung im mittelalterlichen Islam (Stuttgart: Franz \nSteiner Verlag, 1992), 160-68.\n\n129.  See Conrad, \u201cAl-Azd\u012b\u2019s History of the Arab Conquests,\u201d 39-40, esp. n. 46; idem, \u201cConquest of Arw\u0101d,\u201d \n369-70.\n\n130.", "start_char_idx": 83441, "end_char_idx": 86891, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bf5c2953-7611-4e2f-a512-b1e5894f0870": {"__data__": {"id_": "bf5c2953-7611-4e2f-a512-b1e5894f0870", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "22ea259d-a597-43f3-906c-cb414f99d7b7", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "38ae5f0c36c1e4513429b7417b6904062eb7957e8942df9292327bfbca85b4a7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cbcfa8cd-8f6d-486b-9c50-67752c3cd767", "node_type": "1", "metadata": {}, "hash": "f93f65f75663a49dce55396e61b57389a5727fd0a9b8b1533d333787b083a965", "class_name": "RelatedNodeInfo"}}, "text": "130.  See Francesco Gabrieli, Al-Ma\u02bem\u016bn e gli \u02bfAlidi (Leipzig: Eduard Pfeiffer, 1929), 29-47; Dominique \nSourdel, \u201cLa politique religieuse du calife \u2018abb\u00e2side al-Ma\u2019m\u00fbn,\u201d Revue des \u00e9tudes islamiques 30 (1962), 27-48; \nTilman Nagel, Staat und Glaubensgemeinschaft im Islam. Geschichte der politischen Ordnungsvorstellungen \nder Muslime (Zurich and Munich: Artemis Verlag, 1981), I, 170-84; Hugh Kennedy, The Early Abbasid Caliphate: \na Political History (London: Groom Helm, 1981), 157-61.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  111\n\nImam could at last be realistically anticipated.\nTo a q\u0101\u1e63\u1e63 and aspiring author like Ibn A\u02bftham, the prospect of the accession of the Imam \n\nto the caliphate would have been especially significant. The violent repression which had \nperiodically been brought to bear against advocates of Sh\u012b\u02bf\u012b claims under earlier \u02bfAbb\u0101sid \ncaliphs131 would not have encouraged the production of a Sh\u012b\u02bf\u012b view of Islamic history, \nhowever crudely pieced together it may have been. This is not to suggest that pro-Sh\u012b\u02bf\u012b \nliterature had not been produced in earlier years\u2014it certainly had, and much of it was in \nfact used by Ibn A\u02bftham. But the invective in such literature had been reserved for the \nUmayyads, who had been overthrown by the \u02bfAbb\u0101sids and could easily be vilified without \nconsideration for the consequences. A comprehensive history, however, would carry \nthe narrative into the \u02bfAbb\u0101sid caliphate and Ibn A\u02bftham\u2019s own contemporary period, \nwhere the prevailing mood of the times would not have encouraged the composition of \na history focusing on the \u02bfAlids and the Sh\u012b\u02bfa, which by al-Ma\u02bem\u016bn\u2019s reign had already \nsuffered major repression. The proclamation of \u02bfAl\u012b al-Ri\u1e0d\u0101 as wal\u012b al-\u02bfahd, however, not \nonly signaled that the way was clear for a general exposition of the history which had \nbrought the umma to the brink of this great event, but also provided a culminating point \nwith which a narrative could most appropriately end: the theme of fut\u016b\u1e25, articulated from \nthe ridda wars through the early Islamic conquests, the travails of the \u02bfAlid family, and \nthe further expansion of Islam under the Umayyads, and ending with the great civil war \nbetween al-Ma\u02bem\u016bn and al-Am\u012bn, would climax in the dramatic fulfillment of divine plan \nwith the promise of a caliphate which would bring Sh\u012b\u02bf\u012b aspirations to fruition.132 \n\nTo whom would such a history have been directed? Any number of possibilities could be \nadvanced, but an especially revealing passage at the end of Ibn A\u02bftham\u2019s discussion of the \nelection of Ab\u016b Bakr at the Saq\u012bfa Ban\u012b S\u0101\u02bfida narrows the options down significantly. Here \nour author concludes the section as follows:\n\nThis, may God honor you, is what happened at the Saq\u012bfat Ban\u012b S\u0101\u02bfida. This is the \nrecension of the religious scholars, and here I have not wished to write down \nanything of the additions [introduced by] the R\u0101fi\u1e0da; for were this book to fall into \nthe hands of someone other than yourself, it could have certain implications even for \nyou, may God preserve you.133\n\nThe first thing this passage establishes is that the Kit\u0101b al-fut\u016b\u1e25 was a commissioned work: \nIbn A\u02bftham did not proceed at his own initiative, but was working for a patron.\n\nBut who was the patron?", "start_char_idx": 86887, "end_char_idx": 90151, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cbcfa8cd-8f6d-486b-9c50-67752c3cd767": {"__data__": {"id_": "cbcfa8cd-8f6d-486b-9c50-67752c3cd767", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bf5c2953-7611-4e2f-a512-b1e5894f0870", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "c720eca6367d859b0261b6646aeb55af443a2403220ab59288c4163d0429da54", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a1b14d4a-94a2-4c7c-afe1-75c22b12b52b", "node_type": "1", "metadata": {}, "hash": "1dcb80245ba629ce28e47d5974180b001a7e721189975066afa26a38f597d0ad", "class_name": "RelatedNodeInfo"}}, "text": "But who was the patron? \u1e24am\u012bd All\u0101h, who thought the Bankipore Text was the Kit\u0101b \nal-ridda of al-W\u0101qid\u012b, suggested that this passage might have been addressed to the caliph \nal-Ma\u02bem\u016bn.134 This could as easily be proposed with respect to Ibn A\u02bftham, but cannot \n\n131.  For a summary, see Bernard Lewis, art. \u201c\u02bfAlids\u201d in EI2, I (Leiden: E.J. Brill, 1960), I, 402b.\n132.  It goes without saying, of course, that many would have observed that \u02bfAl\u012b al-Ri\u1e0d\u0101, being older than \n\nal-Ma\u02bem\u016bn in the first place, might never accede to the throne, and that even if he did, no commitments had \nbeen made to the legitimacy of continuing \u02bfAlid claims after his death.\n\n133.  Ibn A\u02bftham, Bankipore Text, 31:5-8; = Muranyi, \u201cEin neuer Bericht,\u201d 247:204 206.\n134.  Ibn A\u02bftham, Bankipore Text, 30 n. 2.\n\n\n\n112  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nbe the case where a work finished in ah 204 is concerned, since Ibn A\u02bftham must have \nbegun work on the text much earlier, i.e. when al-Ma\u02bem\u016bn was far away to the east and \npreoccupied with much more important matters.\n\nOn the other hand, the passage could have been addressed to a high-ranking official \namong the caliph\u2019s supporters in Baghdad. Such an official, whose identity seems beyond \nreach, would have merited the honorifics which Ibn A\u02bftham addresses to him, and at the \nsame time would have shared the author\u2019s concern lest they both come to be associated \nwith a text taken for a r\u0101fi\u1e0d\u012b tract. In a circumstantial fashion, the possibility of such \npatronage is supported by the fact that Ibn A\u02bftham did, as we shall see, have close contacts \nwith numerous personalities who had been members of the imperial entourage under \nearlier \u02bfAbb\u0101sid caliphs.\n\nThese concerns soon became moot, however, for Ibn A\u02bftham\u2019s enterprise to fashion \na popular history promoting a Sh\u012b\u02bf\u012b vision of the Islamic past would have suffered a \ndevastating blow in Sha\u02bfb\u0101n 203/September\u2014October 818, when \u02bfAl\u012b al-Ri\u1e0d\u0101 suddenly died \nunder suspicious circumstances in \u1e6c\u016bs. The arrival of the news in Baghdad some weeks \nlater would have rendered any history conceived along these lines pointless, and it would \nthus come as no surprise to find the author of such a work abandoning his task, at least for \nthe time being. If one searches for a telltale caesura in the Kit\u0101b al-fut\u016b\u1e25, it clearly appears \nafter Karbal\u0101\u02be. The text up to this point reflects all the zeal and fervor which one would \nexpect from a q\u0101\u1e63\u1e63 writing in the aftermath of \u02bfAl\u012b al-Ri\u1e0d\u0101\u2019s appointment as wal\u012b al-\u02bfahd, \nand the fact that this ends with Karbal\u0101\u02be, and that the Persian translation also ends there, \nsimply indicates the point at which the dramatic setback represented by the death of \u02bfAl\u012b \nal-Ri\u1e0d\u0101 compelled Ibn A\u02bftham to suspend work on his book. That is, the text available to \naI-Mustawf\u012bi 400 years later was a full copy of the book as Ibn A\u02bftham left it in ah 204\u2014a \nfirst recension, as it were.\n\nIf this hypothesis is valid, then the remainder of the text, up to the reign of al-Rash\u012bd, \nmust represent later work by Ibn A\u02bftham, and in it we should expect to see signs of the \ndifficulties encountered in continuing a work when its original plan and aim had been \nirretrievably compromised.", "start_char_idx": 90128, "end_char_idx": 93337, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a1b14d4a-94a2-4c7c-afe1-75c22b12b52b": {"__data__": {"id_": "a1b14d4a-94a2-4c7c-afe1-75c22b12b52b", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cbcfa8cd-8f6d-486b-9c50-67752c3cd767", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "1aebf8b154dd17dd8cdd9c980e41b4b65b0c100b25a04fa3b1601fbf21ef90b8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4a080249-f607-4358-93d5-0b5612d26e7d", "node_type": "1", "metadata": {}, "hash": "0bbebfa1ebe47898e1112dd782adc1ef00ee15a28fa3dc5a9be8cd2d13780b10", "class_name": "RelatedNodeInfo"}}, "text": "This is plainly in evidence in the remainder of the Kit\u0101b \nal-fut\u016b\u1e25 after Karbal\u0101\u02be. The former zeal is gone, and while developments relevant to \nthe Sh\u012b\u02bfa continue to be discussed, they suggest no particular interpretation; the Im\u0101ms \nthemselves seem deliberately to be avoided, the oppressive measures taken against the \nSh\u012b\u02bfa by al-Man\u1e63\u016br (r. 136-58/754-75) and al-H\u0101d\u012b (r. 169-70/785-S6) go unnoticed, and \u02bfAlid \nrebellions against the \u02bfAbb\u0101sids are passed over in silence. One might readily see why Ibn \nA\u02bftham, writing at the seat of the \u02bfAbb\u0101sid caliphate, might hesitate to treat such events \nwith the zeal with which he had taken up earlier developments, but it is nevertheless \nnoteworthy that his attitude toward the history of his own community becomes so \nambivalent that al-Majlis\u012b, using the Kit\u0101b al-fut\u016b\u1e25 900 years later, took him for a Sunn\u012b \nand included him among the mukh\u0101lif\u016bn, whom he says he will cite in order to refute \nthem.135 And as the passages cited above clearly show, even the theme of fut\u016b\u1e25 itself seems \nto have become difficult for Ibn A\u02bftham to sustain.\n\n135.  Al-Majlis\u012b, Bi\u1e25\u0101r al-anw\u0101r, I, 24:13, 25:9.", "start_char_idx": 93338, "end_char_idx": 94478, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4a080249-f607-4358-93d5-0b5612d26e7d": {"__data__": {"id_": "4a080249-f607-4358-93d5-0b5612d26e7d", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a1b14d4a-94a2-4c7c-afe1-75c22b12b52b", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "6c37512a6ce19cac6f504f25763227d6ee54e4ec93343fff239cc6503b46fe54", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b35f8ed4-037c-4fcb-ad2f-32f7ff325011", "node_type": "1", "metadata": {}, "hash": "3d9dca9378420019da3affa95d71478088c5110713f7d28c797e81eded75c2d3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  113\n\nIt is also noteworthy that in several significant ways Karbal\u0101\u02be marks a shift in Ibn \nA\u02bftham\u2019s technique as a historical writer. As observed above, the Kit\u0101b al-fut\u016b\u1e25 is a \ncompilation largely achieved by copying earlier monographs on major subjects one \nafter the other, literally end to end. While this tendency may be seen both before and \nafter Karbal\u0101\u02be, it is most pronounced in the first part of the book, where almost all of \nthe text has obviously come directly from topical monographs: works on the Saq\u012bfa \nBan\u012b S\u0101\u02bfida, the fut\u016b\u1e25 in various regions, the murder of \u02bfUthm\u0101n, \u1e62iff\u012bn, Nahraw\u0101n, the \nabdication of al-\u1e24asan, and the events leading up to Karbal\u0101\u02be. Aside from Ibn A\u02bftham\u2019s own \ninterpolations, \u201cfiller\u201d on matters of lesser concern, taken from other written sources, \nis very limited\u2014hardly more than ten percent of the text. After Karbal\u0101\u02be the material \nbecomes far more varied, and specialized monographs, while still prominent, are nowhere \nnear as dominant in their role as sources. In part this reflects the fact that in terms of the \ndeveloping historical consciousness of the Sh\u012b\u02bfa, such events as \u1e62iff\u012bn and Karbal\u0101\u02be were \nfar more important than anything which was to follow. But the shift after Karbal\u0101\u02be is not \njust away from extended quotation from long monographs on issues relevant to the Sh\u012b\u02bfa, \nbut away from extended quotation from long monographs in general, and so suggests the \nchanged working method of a writer returning to a task he had set aside for some time.\n\nRelated to this is Ibn A\u02bftham\u2019s use of the isn\u0101d. This question will be pursued below, but \nhere it is worth observing that Karbal\u0101\u02be marks a dramatic shift in our author\u2019s method of \nciting authorities. Prior to this benchmark in the text, he cites long collective isn\u0101ds for \nthe most important extended narratives taken from his monograph sources, but hardly \never gives isn\u0101ds for brief individual akhb\u0101r. After Karbal\u0101\u02be this pattern is reversed: the \ncollective isn\u0101d is never used, while the number of isn\u0101ds for individual reports, though \nstill modest in absolute terms, rises dramatically in comparison to the number given \nearlier.\n\nThis interpretation of the extant textual evidence and its historical context has a \nnumber of important implications. First, and most obviously, the composition date of \nah 204 refers only to the Arabic text down to the account of Karbal\u0101\u02be and its immediate \naftermath; the rest was composed at some later time. Unfortunately, the dearth of personal \ninformation about Ibn A\u02bftham allows us minimal grounds for estimating how much later \nthis continued work could have occurred. As has been observed several times already, \nour author\u2019s father was a student of Ja\u02bffar al-\u1e62\u0101diq, who died in 148/765. If one takes into \nconsideration Bulliet\u2019s argument that medieval Islamic education largely involved the \nteaching of the very young by the very old,136 then it must be conceded that Ibn A\u02bftham \nmay still have been active in the 220s and 230s ah and that work on his history could have \ncontinued as late as this.\n\nSecond, if Ibn A\u02bftham abandoned work on his history in ah 204, once he had reached \nKarbal\u0101\u02be, and then resumed work later, the question arises of whether his extension of \n\n136.  Richard W. Bulliet, \u201cThe Age Structure of Medieval Islamic Education,\u201d Studia Islamica 57 (1983), \n105-17.", "start_char_idx": 94482, "end_char_idx": 97893, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b35f8ed4-037c-4fcb-ad2f-32f7ff325011": {"__data__": {"id_": "b35f8ed4-037c-4fcb-ad2f-32f7ff325011", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4a080249-f607-4358-93d5-0b5612d26e7d", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "10fcee1f67fcac1bd588e2a0e8730baa002e70f74db2ff73b7a498c7a9aa3449", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e6107774-42c6-453c-bc10-62fc3ba02227", "node_type": "1", "metadata": {}, "hash": "357d331f864d3541f0163d7da3c12b93aaddcc2f7f53aae399215b031665d0ed", "class_name": "RelatedNodeInfo"}}, "text": "114  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nthe text was accompanied by revision of the part already completed. This is what one \nwould expect in any case, and later revision of the Arabic text up to volume V, 251 of the \nHyderabad edition would explain why, for example, the Persian translation by al-Mustawf\u012b \ncontains so much material, especially Arabic verse, which is lacking in the Arabic text. \nIn such a situation the Persian translation becomes extremely important, as the sole \nsurviving comprehensive witness to the first recension of the Arabic text as it stood in \nah 204. A critical edition of this Persian text is thus to be encouraged as a contribution of \nconsiderable potential value; until one is available, the question of possible revision of the \nfirst Arabic recension cannot be addressed in any serious way.\n\nUse of the Isn\u0101d\n\nThe Kit\u0101b al-fut\u016b\u1e25 poses serious problems where proper names are concerned. \nThroughout the book, both in the text and in the isn\u0101ds, names are often badly garbled \nor completely different from what one finds in parallel passages in other works, and the \nHyderabad edition often compounds the confusion by adding its own mistakes or engaging \nin hypercorrection, on the assumption that the forms of names in other printed texts \nmust be the \u201ccorrect\u201d ones: e.g. Bishr ibn \u1e24ar\u012bm in the MSS is \u201ccorrected\u201d to Khuzayma \nal-Asad\u012b in the edition, al-Raqqa becomes al-Ru\u1e63\u0101fa, M\u016bs\u0101 al-H\u0101shim\u012b is replaced by \u02bfAl\u012b \nibn \u02bf\u012as\u0101 ibn M\u0101h\u0101n, and Ibr\u0101h\u012bm ibn Mu\u1e25ammad al-Ghass\u0101n\u012b appears as al-Sar\u012b ibn Man\u1e63\u016br \nal-Shayb\u0101n\u012b.137 The isn\u0101ds in the text are often confused, and while some of the errors can \nbe corrected fairly easily, others pose very difficult problems indeed. And rather than assist \nwith such difficulties, the Persian translation often compounds them; where the Arabic has \nAs\u012bd ibn \u02bfAlqama, for example, the Persian has Rash\u012bd ibn \u02bfAbd All\u0101h al-Azd\u012b.138 \n\nSome of the confusion may be put down to the process of textual transmission, or \nperhaps to Ibn A\u02bftham\u2019s revision of his first recension; but from what we have already seen \nabove, it would be a mistake to presume that Ibn A\u02bftham took the isn\u0101d any more seriously \nthan he did other aspects of the formal akhb\u0101r\u012b\u2019s craft. As a q\u0101\u1e63\u1e63, he legitimated his work in \nthe eyes of his audience not by proofs of ability as a textual critic, but through the power \nof his stories to moralize, entertain, or teach didactic points.\n\nThe question of Ibn A\u02bftham\u2019s use of the isn\u0101d thus becomes very complicated when \nstudied in detail, especially where investigation of his sources is concerned. This topic is \nbeing pursued elsewhere,139 however, and here discussion will be limited to those areas \nwhich can inform us on matters already raised above.\n\nIbn A\u02bftham does not deploy the isn\u0101d in any consistent fashion in his text, and it is \ncertainly not the case that he \u201cbelongs to the classical school of Islamic history writing, \nbasing himself on akhb\u0101r introduced by their isnads\u201d.140 Indeed, isn\u0101ds are rarely given \n\n137.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, V, 222:5; VIII, 217:3, 259:11-12, 312:3.\n138.  Ibid., I, 249ult.\n139.  See n. 64 above.\n140.  See Hugh Kennedy, The Prophet and the Age of the Caliphates: the Islamic Near East from the Sixth to \n\nthe Eleventh Century (London: Longman, 1986), 362-63.", "start_char_idx": 97897, "end_char_idx": 101216, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e6107774-42c6-453c-bc10-62fc3ba02227": {"__data__": {"id_": "e6107774-42c6-453c-bc10-62fc3ba02227", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b35f8ed4-037c-4fcb-ad2f-32f7ff325011", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "59b3db34bc13eb6a330d97fb39b85195ea97607577494f07f810f84313c0ad17", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9cef88aa-55f2-444d-80eb-ff06882d8e1a", "node_type": "1", "metadata": {}, "hash": "18e1f58ced46321c995d3932274c35ec788040f70ee33d6796fc4fe31495fc2a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  115\n\nthrough the first five volumes of the Kit\u0101b al-fut\u016b\u1e25 to Karbal\u0101\u02be, and collecting them does \nnot in itself offer a conspectus of Ibn A\u02bfth\u0101m\u2019s sources. His usage of the isn\u0101d may best be \nassessed in terms of the two types he offers in the two recensions of his text, as identified \nabove, and as these attestations of authority serve very different purposes, they may be \ndiscussed separately.\n\nCollective Isn\u0101ds\n\nThere are four collective isn\u0101ds supporting long sections of text on major topics which \nwould have been covered in early akhb\u0101r\u012b monographs, and these name authorities \nfor extended blocks of text on the election of Abu Bakr,141 the caliphate of \u02bfUthm\u0101n ibn \n\u02bfAff\u0101n,142 the battle of \u1e62iff\u012bn,143 and the events leading up to the death of al-\u1e24usayn at \nKarbal\u0101\u02be.144 A fifth isn\u0101d cites a single chain of informants for the gh\u0101r\u0101t.145 \n\nIt will immediately be seen that these isn\u0101ds all support material of special importance \nto the Sh\u012b\u02bfa, and that all fall within the first recension of the text. This would indicate \nthat here, at least, Ibn A\u02bftham felt the need for some formal verification of his authorities. \nUnfortunately, these isn\u0101ds are in varying states of disarray. At the cost of considerable \ntime and effort, one can often put such matters right, but here the problem is compounded \nby the fact that Ibn A\u02bftham\u2019s chains of authorities include so many obscure or unknown \npersons for whom external evidence allows us to propose no floruit.\n\nAt this point, all that can be said is that even when Ibn A\u02bftham does cite authorities, he \nis highly erratic and shows no concern for the for mal criteria of isn\u0101d criticism which were \nwell-established by the third century ah. Nu\u02bfaym ibn Muz\u0101\u1e25im al-Minqar\u012b, presumably the \nbrother of the better-known Na\u1e63r ibn Muz\u0101\u1e25im al-Minqar\u012b (d. 212/827),146 is twice cited \nby Ibn A\u02bftham as a direct oral informant (\u1e25addathan\u012b\u2026),147 but, in the other two collective \nisn\u0101ds, another informant stands between him and our author.148 Hish\u0101m ibn al-Kalb\u012b (d. \n204/819) is cited once directly,149 but twice through Ab\u016b Ya\u02bfq\u016bb Is\u1e25\u0101q ibn Y\u016bsuf al-Faz\u0101r\u012b.150 \nMaterials from al-Mad\u0101\u02bein\u012b (d. 228/843) are handled in a particularly inconsistent fashion. \n\n141.  See Bankipore Text, 19:3-11; cf. also Muranyi, \u201cEin neuer Bericht,\u201d 236.\n142.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, II, 147:3-149:3. The Ahmet III and Chester Beatty MSS open with this isn\u0101d, \n\nand Shaban (\u02bfAbb\u0101sid Revolution, xviii) thus took it as identifying the sources for the Kit\u0101b al-fut\u016bh as a whole.\n143.  Ibid., II, 344:10-345:9.\n144.  Ibid., IV, 209:4-210:14.\n145.  Ibid., IV, 36ult-37:2, following immediately on after the heading: ibtid\u0101\u02be dhikr al-gh\u0101r\u0101t ba\u02bfda \u1e62iff\u012bn.\n146.  Muranyi (\u201cEin neuer Bericht,\u201d 237) considers that where Nu\u02bfaym\u2019s name is given, it is actually Na\u1e63r \n\nwho is meant. This is unlikely.", "start_char_idx": 101220, "end_char_idx": 104107, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9cef88aa-55f2-444d-80eb-ff06882d8e1a": {"__data__": {"id_": "9cef88aa-55f2-444d-80eb-ff06882d8e1a", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e6107774-42c6-453c-bc10-62fc3ba02227", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cfdca2043a907696430e5cec95ac6c6013e9fdf53eab5139896769d6ebdc7cc5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "df18fe1e-df39-456f-9c03-edec5115b298", "node_type": "1", "metadata": {}, "hash": "6624634a905c35251e525f480906a6c643cd7897ee953818bd412a6f911c9f5f", "class_name": "RelatedNodeInfo"}}, "text": "This is unlikely. The form Nu\u02bfaym consistently appears as such in the text (see the next two \nnotes), with no discrepancies among the MSS, and in one case the two brothers and Na\u1e63r\u2019s son al-\u1e24asan all \nappear in the same collective isn\u0101d (Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, II, 344:2, 345:4).\n\n147.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, II, 147ult, 344:12.\n148.  Ibn A\u02bftham, Bankipore Text, 19:5-6 (= Muranyi, \u201cEin neuer Bericht,\u201d 236); idem, Kit\u0101b al-fut\u016b\u1e25, IV, \n\n209:7-8.\n149.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, II, 344ult-345:1.\n150.  Ibid., II, 147ult-148:1, 342:4-5.\n\n\n\n116  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIn a collective isn\u0101d for the caliphate of \u02bfUthm\u0101n, he is named as a direct oral informant \nand referred to as Ab\u016b al-\u1e24asan \u02bfAl\u012b ibn Mu\u1e25ammad al-Qurash\u012b,151 while in a second-\nrecension isn\u0101d for the uprising of Mu\u1e63\u02bfab ibn al-Zubayr in al-Ba\u1e63ra during the Second \nCivil War, Ibn A\u02bftham cites al-Mad\u0101\u02bein\u012b\u2019s material through \u02bfAbd All\u0101h ibn Mu\u1e25ammad \nal-Balaw\u012b.152 Elsewhere, however, our author is satisfied to quote, as we have already seen, \nfrom one of al-Mad\u0101\u02bein\u012b\u2019s books.153 Examples of such patterns could be pursued further, \nbut it is already clear that while Ibn A\u02bftham makes use of collective isn\u0101ds, even these \nbetray his disinterest in the critical considerations which isn\u0101ds were used to address \nin the first place. To have unnecessary links in his isn\u0101ds, or to quote from a book or \nsecond-hand informant when the author was personally known and accessible to him, did \nnot seem to trouble him. He was willing to cite anyone who was available and who had \ninteresting material to offer; indeed, a list of his immediate informants makes sense only \nif one recognizes it not as a group of teachers or authorities of the generation prior to his, \nbut rather as a general collection of informants active at the time the Kit\u0101b al-fut\u016b\u1e25 was \nwritten.\n\nIt is true, of course, that matters of isn\u0101d criticism were far more important in the \nfield of \u1e25ad\u012bth, where the transmission of the words, deeds, and sanctions of the Prophet \nwere at stake, than they were in akhb\u0101r. But this is not the point at issue here. The \nfeatures discussed above demonstrate that Ibn A\u02bftham did not handle isn\u0101ds with critical \nconsiderations in mind, and consequently, that one cannot assess them in terms of the \nformal critical principles which we know prevailed in his day. When we add to this \nproblem his frequent citation (as in isn\u0101ds for individual reports) of unknown informants, \nhis references to names which could refer to numerous persons,154 and the highly defective \neditorial state of many of the chains, it becomes amply clear that at present it is difficult to \ndo much with these isn\u0101ds. Two rather limited conclusions, however, can be drawn from \nthem at this time.\n\nFirst, the death dates of the identifiable informants with whom he had direct personal \ncontact range from 201/816 for \u02bfAl\u012b ibn \u02bf\u0100\u1e63im ibn Suhayb155 to 228/843 for al-Mad\u0101\u02bein\u012b. A \nfirst recension completed in 204/819-20 could easily have made use of information from \n\n151.  Ibid., II, 147:3-4.", "start_char_idx": 104090, "end_char_idx": 107169, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "df18fe1e-df39-456f-9c03-edec5115b298": {"__data__": {"id_": "df18fe1e-df39-456f-9c03-edec5115b298", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9cef88aa-55f2-444d-80eb-ff06882d8e1a", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "3f47933547901527cfbec2dad0222f4176a053435a923568978d8d2a43162465", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "84bdc851-46e7-4f16-a7bc-280d781d3428", "node_type": "1", "metadata": {}, "hash": "429907f188c00313bbb5fa21d31aaa6a559de735f3519b629a405c7c9cf1d64e", "class_name": "RelatedNodeInfo"}}, "text": "Ibid., II, 147:3-4. The Ahmet III and Chester Beatty MSS read Ab\u016b al-\u1e24usayn for Ab\u016b al-\u1e24asan, but the \nChester Beatty text is based on that of the Ahmet III MS, and as Shaban (\u02bfAbb\u0101sid Revolution, xviii) argues, \nthis reading may be dismissed as a scribal error. Al-Mad\u0101\u02bein\u012b\u2019s correct kunya is given elsewhere in the text (VI, \n253ult-254:1), where he is again called \u201cal-Qurash\u012b\u201d, as he is also, for example, in Ibn Sa\u02bfd (d. 230/844), Kit\u0101b \nal-\u1e6dabaq\u0101t al-kab\u012br, ed. Eduard Sachau et al. (Leiden: E.J. Brill, 1904-40), 1.2, 30ult. As al-Mad\u0101\u02bein\u012b was in fact a \nmawl\u0101 of Quraysh (also as observed by Shaban), it is not unusual that some tradents should have referred to \nhim by the laqab al-Qurash\u012b rather than al-Mad\u0101\u02bein\u012b.\n\n152.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, VI, 253ult-254:1.\n153.  See n. 76 above.\n154.  Cf. Leder, Korpus al-Hai\u1e6fam ibn \u02bfAd\u012b, 41-42; G.H.A. Juynboll, Muslim Tradition: Studies in Chronology, \n\nProvenance and Authorship of Early \u1e24ad\u012bth (Cambridge: Cambridge University Press, 1983), 146-59.\n155.  See al-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b, Ta\u02ber\u012bkh Baghd\u0101d, XI, 446:6-458:5, no. 6348; also GAS, I, 97. This tradent was \n\nborn in 105/723, and so was a very old man when he died; his transmission of material to Ibn A\u02bftham could \nhave occurred almost anytime within the latter\u2019s career.", "start_char_idx": 107150, "end_char_idx": 108434, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "84bdc851-46e7-4f16-a7bc-280d781d3428": {"__data__": {"id_": "84bdc851-46e7-4f16-a7bc-280d781d3428", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "df18fe1e-df39-456f-9c03-edec5115b298", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "488a5c540310ae581097e6296f528224ccc8d707600b9e11a97654fd5d1a8e5c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f6809090-6337-4c94-b092-54adc98b439d", "node_type": "1", "metadata": {}, "hash": "87fd0844f608957a54c6befe4a3280f45d4ffe56ae9fc72004080b2efe345a4b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  117\n\nall these authorities, but of particular interest is the fact that Ibn A\u02bftham appears to have \nrelied upon both older contemporaries who had already died by the time he began the \nKit\u0101b al-fut\u016b\u1e25, and younger colleagues who were to remain active for many more years.\n\nSecond, he quotes from numerous Sunni authorities, although the collective isn\u0101ds \nare all used to support long texts promoting the Sh\u012b\u02bf\u012b view of important historical events. \nIndeed, the part of the long collective isn\u0101d for Karbal\u0101\u02be which cites the Sh\u012b\u02bf\u012b Imams156 \ndoes so with no special honorifics, and appears only after four other more mainstream \nchains of authorities have been given, and with others yet to come. This appears to \ncomprise an attempt to present distinctly Sh\u012b\u02bf\u012b material as representative of some broader \nperspective on the early decades of Islamic history, and addresses the question of why \nIbn A\u02bftham provides these collective isn\u0101ds in the first place. For him, these were devices \nthrough which he could propose that the emerging Sh\u012b\u02bf\u012b view of key events was an entirely \nlegitimate Islamic view with which various non-Sh\u012b\u02bf\u012b authorities\u2014scholars whom he \nknew personally\u2014agreed on numerous points. An investigation of the extent to which he \nactu ally used material from the various authorities he names could prove most revealing. \nIn his account of Karbal\u0101\u02be, for example, the complex collective isn\u0101d introducing the \nsection cites some of the most famous akhb\u0101r\u012bs of his day, including authors known to \nhave written on Karbal\u0101\u02be; and as their narratives on this subject were used by such later \nhistorians as al-\u1e6cabar\u012b, it is possible to check the extent to which Ibn A\u02bftham really made \nuse of their works. What follows this isn\u0101d, however, is an account quite unlike what \none finds in al-\u1e6cabar\u012b, but textually very similar to (and perhaps the source of?) the later \nMaqtal al-\u1e24usayn of al-Khw\u0101rizm\u012b (d. 568/1172).157\n\nIsn\u0101ds for Individual Akhb\u0101r\n\nWhere individual akhb\u0101r are concerned, the frequency with which Ibn A\u02bftham uses the \nisn\u0101d is most interesting. There are only nineteen isn\u0101ds for individual reports in the part \nof the text covered by the first recension, and in some places one can read for hundreds of \npages without encountering an isn\u0101d. In part this can be explained by the fact that he was \nusing the sources already named in a collective isn\u0101d to construct an extended account \nof a single major event, and so considered it unnecessary to name the same authorities \nagain for individual reports within that extended account. But in numerous places this \nexplanation cannot be invoked, and here the interpolations are illustrative. Of the many \nopportunities where Ibn A\u02bftham at least could have used an isn\u0101d to claim specific and \nunequivocal credit himself for a particular story or piece of information, i.e. by stating q\u0101la \nAb\u016b Mu\u1e25ammad, he takes advantage of only one.158 Considering that this pattern prevails \nthrough more than 1600 pages of Arabic text, it may be taken as, first, indicating that Ibn \nA\u02bftham did not see the isn\u0101d as a means to legitimate individual reports or add prestige \nor authority to their contents, and second, further confirming that not all that many \n\n156.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, IV, 209ult-210:1.\n157.  Muwaffaq ibn A\u1e25mad al-Bakr\u012b al-Khw\u0101rizm\u012b, Maqtal al-\u1e24usayn, ed. Mu\u1e25ammad al-Sam\u0101w\u012b (Najaf: \n\nMa\u1e6dba\u02bfat al-zahr\u0101\u02be, 1367/1947). See GAL, SI, 549, and the relevant Nachtrag (SI, 967).\n158.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, III, 304ult.", "start_char_idx": 108438, "end_char_idx": 112002, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f6809090-6337-4c94-b092-54adc98b439d": {"__data__": {"id_": "f6809090-6337-4c94-b092-54adc98b439d", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "84bdc851-46e7-4f16-a7bc-280d781d3428", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "079c4948319cc20cb9d307e967ab02de0079a24e5acbcc73db2d9bb16b8dd69d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fb93567d-3c3d-4cad-94de-0ec965dd9de6", "node_type": "1", "metadata": {}, "hash": "fcd5b4806cdaa6285502041796666873359a809cf31289d5bf7c251cf0d724ac", "class_name": "RelatedNodeInfo"}}, "text": "118  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nindividual reports were being incorporated into this part of the book in the first place.\nIn the post-Karbal\u0101\u02be part of the text, however, individual isn\u0101ds suddenly become more \n\nfrequent. There are sixteen in volumes VI and VII (i.e. none in the concluding parts of \nvolume V): one is a multiple-link silsila from al-Balaw\u012b through al-Mad\u0101\u02bein\u012b and two prior \nauthorities to al-Sha\u02bfb\u012b (d. 103/721),159 one cites al-Mad\u0101\u02bein\u012b on his own,160 two refer to the \ngeneral category of ahl al-\u02bfilm,161 and the others name al-Haytham ibn \u02bfAd\u012b (d. 207/822) \nor earlier tradents who normally figure in al-Haytham\u2019s isn\u0101ds in the Kit\u0101b al-fut\u016b\u1e25.162 In \nvolume VIII this number rises to 26 (up to the point where Ibn A\u02bftham\u2019s own text ends); \nand with the exception of thirteen references to al-Mad\u0101\u02bein\u012b,163 these isn\u0101ds never refer \nto the same informant more than once. While this is a marked increase over the rate of \ncitation evident in the first part of the book, 42 isn\u0101ds through over 700 pages of text still \nreflects an attitude in which the device counts for very little.\n\nTo this one could object, of course, that some of the early akhb\u0101r\u012bs who compiled \nvery worthy historical works also showed little or no concern for the isn\u0101d. Ibn A\u02bftham\u2019s \nindifference in this matter could thus be regarded as following a pattern quite common \namong these early akhb\u0101r\u012bs, and manifest in such works as the Ayy\u0101m al-\u02bfarab of Ab\u016b \n\u02bfUbayda (d. 210/825)164 and the Fut\u016b\u1e25 Khur\u0101s\u0101n of al-Mad\u0101\u02bein\u012b.165 But such a comparison is \nmisleading, and to see why we need only consider the materials which Ibn A\u02bftham uses an \nisn\u0101d to support.\n\nThe kinds of reports for which isn\u0101ds are given at first seem quite diverse. In some \ncases, the structure of the narrative requires one: in first-person accounts, for example, \nor in accounts in which an informant states something like \u201cI asked NN about...\u201d, to name \nan informant is to identify a character in the story, and an isn\u0101d is accordingly provided \nfor that purpose.166 In a few cases, an isn\u0101d is used to alert the reader to the fact that the \ninformation comes from the Sh\u012b\u02bf\u012b Im\u0101ms,167 or to name an authority for a precise piece of \ninformation, e.g. the exact date for the murder of \u02bfUthm\u0101n and his age at the time,168 or the \n\n159.  Ibid., VI, 253ult-254:1.\n160.  Ibid., VII, 278:11.\n161.  Ibid., VI, 161:2, 279:11.\n162.  Ibid., VII, 52:8, 107:11-13, 109:3, 9, 11, 110:5, 111:3, 124:2, 131:13, 138:13, 145:10-11, 171:2, 7.\n163.  Ibid., VIII, 159:9-10, 160:9-10, 190:4, 17, 192:4, 14, 195:7-8, 196:7, 202:3, 205:6, 206:12, 207pu, 218:10.\n164.  The extensive fragments quoted from this book by later authors have been collected and studied \n\nin an excellent two-volume work by \u02bf\u0100dil J\u0101sim al-Bay\u0101t\u012b, Kit\u0101b ayy\u0101m al-\u02bfar\u0101b qabla al-Isl\u0101m (Beirut: \u02bf\u0100lam \nal-kutub and Maktabat al-nah\u1e0da al-\u02bfarab\u012bya, 1407/1987).", "start_char_idx": 112006, "end_char_idx": 114902, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fb93567d-3c3d-4cad-94de-0ec965dd9de6": {"__data__": {"id_": "fb93567d-3c3d-4cad-94de-0ec965dd9de6", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f6809090-6337-4c94-b092-54adc98b439d", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "dc74db5bb8535157c45b453e225ecbde5a0573e6fe604b54ada9ddcaea4641f9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a3cf56c3-4395-4e77-8817-128db5ea16de", "node_type": "1", "metadata": {}, "hash": "936ca0c8a6612ad4050188fe1f140b789e07eab23d30ecf6001244169df3d244", "class_name": "RelatedNodeInfo"}}, "text": "165.  See Gernot Rotter, \u201cZur \u00dcberlieferung einiger historischer Werke Mad\u0101\u02bein\u012bs in \u1e6cabar\u012bs Annalen,\u201d \nOriens 23-24 (1974), 103-33; Lawrence I. Conrad, \u201cNotes on al-\u1e6cabar\u012b\u2019s History of the Caliphate of Hish\u0101m ibn \n\u02bfAbd al-Malik,\u201d Journal of the Royal Asiatic Society, Third Series, 3 (1993), 1-2.\n\n166.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, I, 249ult-250:1, 252:4, 286ult; II, 342:4-6, 390:3, 466:11; IV, 210ult-211:3, \n212:6, 217:11 (returning to the narrative begun at 212:6), 222:10; V, 222:5; VI, 253ult-254:1; VIII, 94:5, 95:10, \n96:7-8.\n\n167.  Ibid., II, 92ult, 390:3.\n168.  Ibid., II, 241:5.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  119\n\nnumber of those killed at al-Jamal.169 In some places, informants are named for a cluster \nof reports on a particular subject: for instance, heavenly predictions of Karbal\u0101\u02be,170 the \nrebellion of Ibn al-Ash\u02bfath,171 the travails of al-Kumayt,172 and the affairs of al-Saff\u0101\u1e25.173\n\nThe impression of diversity continues if one considers the personalities cited and the \nway Ibn A\u02bftham quotes them. Of the 68 authorities named in individual isn\u0101ds in the Kit\u0101b \nal-fut\u016b\u1e25, 56 (i.e. over 80 percent) are cited only once through the entire length of the book. \nBeyond this, what Ibn A\u02bftham most frequently offers is not a proper \u201cchain\u201d of authorities, \nbut rather a single name (q\u0101la ful\u0101n) which serves to introduce a report. But there appears \nto be no coherent pattern for the selection of individuals to be named in such isn\u0101ds. On \noccasion, the authority is someone from whom Ibn A\u02bftham may in fact have heard the \nreport, but most often the person named proves to have lived long before Ibn A\u02bftham\u2019s \nlifetime, or at least too early to have passed information on to him personally. Also, it is \ndifficult to explain the isn\u0101ds in terms of the importance of supported material: not even \ncitations of Sh\u012b\u02bf\u012b \u1e25ad\u012bth are consistently introduced by isn\u0101ds.\n\nThe key to understanding the deployment of these isn\u0101ds lies in recognizing them as, \nfor the most part, devices used by Ibn A\u02bftham to mark interpolations, as observed above. \nIn some cases this is obvious. The removal of the fourteen pages of reports introduced by \nisn\u0101ds at the beginning of the account of Karbal\u0101\u02be, for example, simply brings the reader \nto the real beginning of the account in Ibn A\u02bftham\u2019s main source; and lest there be any \ndoubt, Ibn A\u02bftham announces the fact: thumma raja\u02bfna il\u0101 al-khabar al-awwal.174 Here \nthe character of his heading as a mere clich\u00e9 is readily apparent: he obviously cannot be \n\u201creturning\u201d to his \u201cfirst account\u201d when that \u201cfirst account\u201d has not even begun yet; the \nheading simply marks the end of a series of interpolated anecdotes.\n\nIn many cases the persons cited are utterly obscure individuals, known to us only \nbecause their names also appear in some other work. Here again it would seem that Ibn \nA\u02bftham was simply using isn\u0101ds as markers, and not to appeal to his audience\u2019s sense of \nauthority or to serve some critical scholarly purposes.", "start_char_idx": 114904, "end_char_idx": 117913, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a3cf56c3-4395-4e77-8817-128db5ea16de": {"__data__": {"id_": "a3cf56c3-4395-4e77-8817-128db5ea16de", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fb93567d-3c3d-4cad-94de-0ec965dd9de6", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "f489cdbcc520ce1da4a64daccf1630b7786168ba4c83d4276b07f37787575814", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "06b1016f-2bdd-4a9b-a4df-bb18735188e0", "node_type": "1", "metadata": {}, "hash": "bb6732f69d7f3f16b55be702061ae9f40c30ecf51aa350c6b1074964ab944d61", "class_name": "RelatedNodeInfo"}}, "text": "It is certainly clear that he had \nno intention of authoring a book in which systematic consideration of the authority for \nspecific accounts would be a task taken seriously, and this fact sets him far apart from the \nmore serious historical akhb\u0101r\u012bs, irrespective of whether or not they too used the isn\u0101d.\n\nBut why, we might ask, should there be a sudden increase in the use of the isn\u0101d in \nvolumes VI-VIII? At least a partial answer suggests itself once it is understood that this \nis all material added in the course of the second recension of the text. Collective isn\u0101ds \n\n169.  Ibid., II, 342:4-6.\n170.  Ibid., IV, 210ult-211:3, 212:6, 213:7, 215:6, 217:11, 222pu.\n171.  Ibid., VII, 124:2, 131:13, 138:13, 145:10-11. These reports all come from al-Haytham ibn \u02bfAd\u012b, and as this \n\nauthor is not known to have written any separate work on Ibn al-Ash\u02bfath, these citations probably indicate \naccess to one of al-Haytham\u2019s more comprehensive histories.\n\n172.  Ibid., VIII, 94:5, 95:10, 96:8-9.\n173.  Ibid., VIII, 190:4, 17, 192:4, 14, 195:7-8, 196:7, 202:3, 205:6, 206:12, 207pu, all from al-Mad\u0101\u02bein\u012b. As \n\nindicated above (see n. 75), Ibn A\u02bftham seems to have used a monograph by al-Mad\u0101\u02bein\u012b which dealt with the \nreign of the first \u02bfAbb\u0101sid caliph in detail.\n\n174.  Ibid., IV, 210ult-224:11.\n\n\n\n120  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nare entirely absent here, and large monographs are used for fewer extended narratives. \nLarger numbers of individual accounts from a variety of sources were thus being used, and \nas collective isn\u0101ds were no longer being used to specify sources, occasions where doing \nso for individual reports were very much more numerous. But as the text had now lost its \nvital sense of purpose, Ibn A\u02bftham shifted to a sporadic pattern of naming authorities, only \ndoing so in such cases where it was a matter of some interest to him. His motives in this \nregard appear to relate to the fact that as the text approaches his own lifetime, the number \nof isn\u0101ds dramatically increases: Ibn A\u02bftham had more comments of his own to inject, and \nthus more interest in citing authorities. Here the situation becomes clear if one looks at \nthe persons from whom he takes information at this point. A number of these personalities \nwere maw\u0101l\u012b or companions of the caliphs al-Mahd\u012b and al-Man\u1e63\u016br,175 which suggests that \nIbn A\u02bftham himself moved in Baghdadi circles which had been close to the center of power \nin the second half of the second century ah. His r\u00e9pertoire of imperial anecdotes about the \nearly \u02bfAbb\u0101sids may thus reflect material actually in circulation in court circles in the late \nsecond century, and his connections with figures who had known al-Man\u1e63\u016br and al-Mahd\u012b \nfurther strengthens the case for accepting al-Mustawf\u012b\u2019s date of ah 204 for the completion \nof the first recension of the text: any number of persons who had been court figures during \nthe reigns of these two caliphs would, in their old age, have been accessible to an author \nactive at the turn of the century or shortly thereafter, and who subsequently returned to \nhis work some years later. It is also worth noting that the dhayl continues this citation of \ncourt figures,176 which suggests that this part of the text was also written by an author in \nBaghdad with close ties to the \u02bfAbb\u0101sid court before its transfer to S\u0101marr\u0101\u02be in 220/835.", "start_char_idx": 117914, "end_char_idx": 121281, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "06b1016f-2bdd-4a9b-a4df-bb18735188e0": {"__data__": {"id_": "06b1016f-2bdd-4a9b-a4df-bb18735188e0", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a3cf56c3-4395-4e77-8817-128db5ea16de", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "a885738858a3e14078fd8b2f878e030e0c8642119f46c16000048720cfa29373", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e536ee3c-4bd2-4ce4-b27e-18955cd7c0f4", "node_type": "1", "metadata": {}, "hash": "0c809649a9fe75a74fc46296db6df15c24a925cea94ebbc1544fa78be605458c", "class_name": "RelatedNodeInfo"}}, "text": "Another interesting question is why Ibn A\u02bftham marks some interpolations with isn\u0101ds, \nand others only with descriptive headings. While it is impossible to speak with certainty \non such a subjective matter, the distinction here may to some extent be one between \nwritten and oral sources. The difference between the two is not so simple as has often \nbeen thought, and so must be regarded with caution.177 Still, it can be said that reports in \nthe Kit\u0101b al-fut\u016b\u1e25 which are supported by individual isn\u0101ds tend to be short akhb\u0101r, and \ncan often be linked with known literary works. The accounts introduced with descriptive \nheadings, on the other hand, are more often long popular tales full of imaginary and \nsupernatural elements and usually very moralizing, and absolutely typical of old qi\u1e63a\u1e63 lore \nwhich one would expect to have circulated orally.\n\n175.  Ibid., VIII, 212:5 (mawl\u0101 of al-Man\u1e63\u016br), 238ult (\u1e63\u0101\u1e25ib of al-Mansur), 239pu, 240:8 (companion of \nal-Mahd\u012b), 242:4-5 (two maw\u0101l\u012b of al-Mahd\u012b).\n\n176.  Ibid., VIII, 263:14-15 (the tutor of al-Rash\u012bd\u2019s sons), 266ult (the tutor of Mu\u1e25ammad al-Am\u012bn), 270:6 \n(the future \u1e25\u0101jib of al-Am\u012bn), 275:10:41 (a mutawall\u012b amr al-s\u016bq under al-Rash\u012bd), 277:6-7 (a chess partner of \nal-Rash\u012bd), 295:1-2 (a sub-attendant of al-Am\u012bn, wa\u1e63\u012bf kh\u0101dim al-Am\u012bn).\n\n177.  A seminal series of studies on this question has recently been published by Gregor Schoeler. See his \n\u201cDie Frage der schriftlichen oder m\u00fcndlichen \u00dcberlieferung der Wissenschaften im fr\u00fchen Islam,\u201d Der Islam \n62 (1985), 201-230; \u201cWeiteres zur Frage der schriftlichen oder m\u00fcindlichen \u00dcberlieferung der Wissenschaften \nim Islam,\u201d Der Islam 66 (1989), 38-67; \u201cM\u00fcndliche Thora und \u1e24ad\u012b\u1e6f,\u201d Der Islam 66 (l989), 213-251; \u201cSchreiben \nund Ver\u00f6ffentlichen. Zu Verwendung und Funktion der Schrift in den ersten islamischen Jahrhundert,\u201d Der \nIslam 69 (1992), 1-43.", "start_char_idx": 121283, "end_char_idx": 123142, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e536ee3c-4bd2-4ce4-b27e-18955cd7c0f4": {"__data__": {"id_": "e536ee3c-4bd2-4ce4-b27e-18955cd7c0f4", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "06b1016f-2bdd-4a9b-a4df-bb18735188e0", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "7fc19217a7ac688f518e958d09c8f0ec22af7ecc2aee7bddb1ace8e8c729bb0f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f49f83f3-187f-41ec-99b2-15563ce282d4", "node_type": "1", "metadata": {}, "hash": "f1db04aad40d7979774d946eb8442175b73fd8181aae41b83704c2a4c9a3dfae", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  121\n\nIbn A\u02bftham and His History\n\nSome important features of Ibn A\u02bftham\u2019s life and work have been discussed in the pages \nabove, and before addressing a concluding question it may be well to summarize what has \nemerged so far.\n\nIbn A\u02bftham was the son of one of the students or tradents of the sixth Imam, Ja\u02bffar \nal-\u1e62\u0101diq, and grew up in the mid-second century ah. He composed some poetry, as did \nmany in his day, but his special interest lay in popular preaching and storytelling; many \nof the accounts he related in his capacity as a q\u0101\u1e63\u1e63 were of general interest to Muslims, \nbut his perspective on key issues was specifically Sh\u012b\u02bf\u012b. He had connections with a number \nof tradents and compilers who already were or would later become well-known for their \nliterary accomplishments in historical studies, and with court figures who had stories to \ntell about the reigns of past \u02bfAbb\u0101sid caliphs. Early in the caliphate of al-Ma\u02bem\u016bn, and with \nthe support of an unknown but highly placed patron, he assembled a history by cobbling \ntogether a number of existing monographs by other authors, revising as he saw fit and \nadding numerous interpolations which he had both from other written sources and from \noral informants.\n\nOne can with no particular difficulty harmonize al-Mustawf\u012b\u2019s use of a Kit\u0101b al-fut\u016b\u1e25 \nextending to Karbal\u0101\u02be and written in 204/819-20, an extant text continuing to the \nabdication of al-Musta\u02bf\u012bn in 252/866, and Y\u0101q\u016bt\u2019s reference to two histories ending, \nrespectively, with the reigns of al-Rash\u012bd and al-Muqtadir. First, al-Mustawf\u012b\u2019s statement \nthat his translation was based on an Arabic text composed in ah 204 refers to a first \nrecension of the book, one which had proceeded as far as Karbal\u0101\u02be when work was abruptly \nsuspended. A hypothesis which fits the available evidence, and perhaps best clarifies a \nnumber of other questions, is that Ibn A\u02bftham, working during the new stage of disorder \nwhich followed the overthrow and execution of al-Am\u012bn, had set out to compile a history \nwhich would see in the suddenly presented prospects of an \u02bfAlid caliphate the fulfillment \nof divine promise and the climax of fut\u016b\u1e25 itself. But with the death of \u02bfAl\u012b al-Ri\u1e0d\u0101 in \n203/818, the raison d\u2019\u00eatre of such a book vanished, and Ibn A\u02bftham\u2019s work on it thus \ntemporarily ceased shortly thereafter, in 204/819. It was a copy of this first recension that \neventually made its way to T\u0101y\u0101b\u0101dh in the east, where a session featuring readings from it \nled an unknown political figure to commission al-Mustawf\u012b to begin a Persian translation in \n596/1199-1200. This work was still incomplete at the time of al-Mustawf\u012b\u2019s death, and was \nfinished by a colleague.\n\nAt some unknown point, Ibn A\u02bftham resumed work on his history, but without the \nzealous sense of purpose that had inspired him earlier. This second recension was brought \ndown to the caliphate of al-Rash\u012bd, where it stops in a decidedly unsatisfactory fashion. \nWhether this was due to the death of the author, or the simple abandonment of an \nenterprise which no longer inspired him, is impossible to say. It is also unclear to what \nextent Ibn A\u02bftham took this as an opportunity to revise what he had already completed \nin ah 204, although at least some such revision seems very likely. There is nothing in the \nsecond recension to indicate when work on it ceased, but allowing for the possibility that", "start_char_idx": 123146, "end_char_idx": 126589, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f49f83f3-187f-41ec-99b2-15563ce282d4": {"__data__": {"id_": "f49f83f3-187f-41ec-99b2-15563ce282d4", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e536ee3c-4bd2-4ce4-b27e-18955cd7c0f4", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "a3cc531dd7b3e73477468c9e86aa6218b527b41c7944366222447735db31d7ee", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d60b469c-928f-42b7-9844-d13d1b3ac09f", "node_type": "1", "metadata": {}, "hash": "c420c1d9162896b692fcdef0daf2dc23d292758180c6770b0f8295487ebd70dc", "class_name": "RelatedNodeInfo"}}, "text": "122  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nJa\u02bffar al-\u1e62\u0101diq was very old when he taught Ibn A\u02bftham\u2019s father, who may then have been \nyoung, and positing the same in the father\u2019s transmission to Ibn A\u02bftham himself, it is \nconceivable that our author was still alive in the 220s or even 230s ah.\n\nShortly after the end of the third/ninth century, this second recension of the Kit\u0101b \nal-fut\u016b\u1e25 came to the attention of a later Sunn\u012b writer, who continued the text at least as far \nas the defeat of B\u0101bak in 222/837 and some uncertain distance further into the caliphate of \nal-Mu\u02bfta\u1e63im. This was the work which Y\u0101q\u016bt called the Kit\u0101b al-ta\u02ber\u012bkh and also attributed \nto Ibn A\u02bftham. If the proposal made above for damage limited to a final folio is correct, this \ncontinuation could not have extended more than a page beyond its present terminus. If the \nproposal is wrong\u2014that is, if there were numerous folios missing at the end of the dhayl\u2014\nthen the continuator could have written a great deal covering events up through the brief \nreign of al-Munta\u1e63ir in 247-48/861-62.\n\nThis continuation was then itself continued by a brief chronology from the death of \nal-Munta\u1e63ir to the reign of al-Muqtadir. The same damage which affected the end of the \nKit\u0101b al-ta\u02ber\u012bkh also affected the end of the final chronology, hence our suspicion that these \ndamaged sections were on the recto and verso of the same folio, and thus that the lost text \nis in both cases less than a page. In the case of the terminal chronology, the lost material \nprobably consisted only of a few dates from the abdication of al-Musta\u02bf\u012bn to the reign of \nal-Muqtadir. At some point a scribe also copied a series of anecdotes into a patron\u2019s copy; \nthis same scribe may also have made additions to the main body of the Kit\u0101b al-fut\u016b\u1e25, \nalthough evidence for this is very limited and can easily be accounted for otherwise.\n\nThis would explain Y\u0101q\u016bt\u2019s reference to a text coming down to the reign of al-Muqtadir \nand to two books which were so similar that one seemed to be the extension of the other. \nWhat we now have represents a text damaged at the very end, but otherwise identical to \nwhat Y\u0101q\u016bt saw, and an extended version of the Kit\u0101b al-fut\u016b\u1e25 as Ibn A\u02bftham had originally \nleft it. This original text may itself be viewed as representing two stages of work by the \nauthor. The first recension extended to Karbal\u0101\u02be and is now accessible through the Persian \ntranslation by al-Mustawf\u012b; the second recension, which involved the revision of the first \nand its extension to the reign of al-Rash\u012bd, is what we have today in at least most of the \nextant Arabic MSS and the Hyderabad edition.\n\nIn closing this study, it may be asked how the conclusions reached above affect the \nusefulness of the Kit\u0101b al-fut\u016b\u1e25 to modern scholarship. Viewed from a historiographical \nperspective, Ibn A\u02bftham\u2019s place in the generation of the akhb\u0101r\u012bs of the late second and \nearly third centuries ah establishes his Kit\u0101b al-fut\u016b\u1e25 as a source of valuable insights on \nArabic historical writing in this period. There are many lines of investigation which might \nprofitably be pursued in future research, and, by way of illustration, attention may here \nbe drawn to a particularly important one\u2014the role of qi\u1e63a\u1e63 and other popular lore. It has \nlong been known that some of this material is of very early origin, but it has often been \nassumed, and argued, that from the beginning it comprised a literary category separate \nfrom history and looked down upon by the \u201cserious historians\u201d of the second half of the \nsecond century ah.178 But these authors are in turn known to us almost exclusively through \n\n178.", "start_char_idx": 126594, "end_char_idx": 130260, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d60b469c-928f-42b7-9844-d13d1b3ac09f": {"__data__": {"id_": "d60b469c-928f-42b7-9844-d13d1b3ac09f", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f49f83f3-187f-41ec-99b2-15563ce282d4", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "0254436c0cccf447367858bc95553eea351e6502e3cd9806324ef0421dfae5b1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c81127ea-2d02-43fa-91eb-5688ec3a5aa7", "node_type": "1", "metadata": {}, "hash": "ba22e2a487e30af0ef8b991ae29248a1b3435bd61913fc0341363270070baaab", "class_name": "RelatedNodeInfo"}}, "text": "See, e.g., Rosenthal, A History of Muslim Historiography, 186-93; A.A. Duri, The Rise of Historical \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  123\n\nthe even more \u201cserious\u201d historians of the third century, and it begs important questions \nto observe the relatively minor role of qi\u1e63a\u1e63 quoted from the early authorities in such later \nworks, and from this to conclude that historical writing per se was always as critical as \nthese works seem to indicate.\n\nThe Kit\u0101b al-fut\u016b\u1e25 demonstrates how easily a gag could enter the field in early \u02bfAbb\u0101sid \ntimes, and with clear expectations of public acceptance: Ibn A\u02bftham would have not \ncompiled his history the way he did if the public conception in his day of what history was \nall about would have resulted in the rejection and repudiation of his work. The ultimate \nobscurity of his book thus has less to do with his shortcomings as viewed in his own times, \nthan with the major changes in attitudes toward historical writing which occurred in the \ncourse of the third century, as well as other factors which have little to with whether or \nnot he wrote \u201cgood history\u201d. By comparing Ibn A\u02bftham to other early sources, which bear \nsome of the same popular tales, it can easily be seen that this material was not distinct and \nseparate from historical writing in the second century, but rather, closely intertwined and \nbound up with it.179 While Ibn A\u02bftham\u2019s work may embody a more popular folkloric element \nthan that which is discernible among other akhb\u0101r\u012bs whose historical works survive only \nin later quotations, he was an akhb\u0101r\u012b all the same,180 and his history offers a unique \nopportunity for exploration of the ways in which folkloric elements contributed to early \nArabic historiography, and then were gradually marginalized.181 At a broader level, this is \nprecisely the sort of process one must expect. An emerging political, social, and religious \ncommunity does not possess a sophisticated sense of history and historical writing from \nthe beginning, any more than it possesses a fully developed theology from the beginning. \nBoth evolve gradually, as more mature thinking replaces older formulations which, \nhowever satisfactory they may have been in the past, eventually come to be regarded as \nprimitive and inappropriate.\n\nIt has recently been argued that while it is certainly possible to define and study the \ngenre of writing subsumed under the rubric of qi\u1e63a\u1e63, which refers in particular to legends \nand myths of ancient prophets, it is problematic to extend this category to include other \naccounts which also bear this kind of \u201cpopular\u201d imprint, and then to suppose that such an \nexercise in terminology tells us anything about the origins of the reports or addresses the \nquestion of their factual truth. Accounts regarded as qi\u1e63a\u1e63 may contain authentic historical \ninformation, while ostensibly sensible akhb\u0101r may contain sheer inventions.182 The Kit\u0101b \nal-fut\u016b\u1e25 provides innumerable illustrations of the importance of this observation, and \n\nWriting among the Arabs, ed. and trans. Lawrence I. Conrad (Princeton: Princeton University Press, 1983), \n122-35.\n\n179.  See, for example, some of the tales in al-Azd\u012b\u2019s Fut\u016b\u1e25 al-Sh\u0101m. As many of these also appear in Ibn \nA\u02bftham\u2019s text, which is related to that of al-Azd\u012b, but not taken from it, one must conclude that these tales \nwere already present in the source common to both authors, and so must already have found a place in the \nfut\u016b\u1e25 tradition by the mid-second century ah.\n\n180.  Y\u0101q\u016bt, who saw his work, concedes him not only this title, but also that of mu\u02bearrikh; see Irsh\u0101d \nal-ar\u012bb, 1, 379:1-2.\n\n181.  For the context of such a process, see Conrad, \u201cThe Conquest of Arw\u0101d,\u201d 386-99.\n182.  Leder, \u201cLiterary Use of the Khabar,\u201d 311-12.", "start_char_idx": 130262, "end_char_idx": 134050, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c81127ea-2d02-43fa-91eb-5688ec3a5aa7": {"__data__": {"id_": "c81127ea-2d02-43fa-91eb-5688ec3a5aa7", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d60b469c-928f-42b7-9844-d13d1b3ac09f", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "64dafb3a2d68cc777116f22143a882b99798dddfa09f56e511d836df32199616", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "860be467-41c8-4649-9991-1a64c50d45e0", "node_type": "1", "metadata": {}, "hash": "c0001a6346add2abf25a4b242b2324d437ba10367099b70f9221b2ca76a0ec24", "class_name": "RelatedNodeInfo"}}, "text": "124  \u2022  Lawrence I. conrad\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nwhile it is true that Ibn A\u02bftham had embellished his history with great amounts of baseless \npopular lore, this does not disqualify him as a historical source.\n\nIn the first instance, his reports, even where manifestly untrue, are often important \nin ways untouched by their basis in fact (or lack thereof). Mass\u00e9, for example, devoted a \nstudy to Ibn A\u02bftham\u2019s account of the conquest of Ifr\u012bqiya, and arrived at the conclusion that \nhere our author is probably not to be believed.183 But for historiographical purposes the \nsame text reveals much about how topoi and narrative schema were deployed in historical \nwriting, and for the cultural historian it highlights the lively interest in fut\u016b\u1e25 which clearly \nprevailed in Ibn A\u02bftham\u2019s day. That this interest encompassed a broad range of material, \nand not just what modern scholars would regard as sober factual narrative, is surely a \nmatter of crucial concern to any effort to establish the historical course of the Islamic \nconquests in North Africa.\n\nOf special interest in this regard are Ibn A\u02bftham\u2019s tales about dialogues, debates, \nand disputes between Byzantine dignitaries and early Muslims. Some of these tales are \nlikely to be inventions of the early \u02bfAbb\u0101sid period itself, when large-scale summer \nraids into Byzantine territory were undertaken on a regular basis, but others appear to \nbe much older. The account (referred to above) of an encounter with Heraclius himself \nin Antioch has as its climax the discovery that the Emperor\u2019s casket, full of pictures of \nthe prophets, includes a picture of Mu\u1e25ammad.184 Such a report, innocent of even the \nslightest iconoclastic sensitivities, would seem to substantiate King\u2019s argument that \ntraditional scholarly views on the iconoclastic tendencies of the early Muslims have been \nexaggerated.185 \n\nIt also needs to be said that for establishing historical fact the Kit\u0101b al-fut\u016b\u1e25 is still a \nsource of some importance. Two examples may serve to illustrate this point.\n\nIn Ibn A\u02bftham\u2019s account of the early Islamic conquests, the familiar topological paradigm \nof the fut\u016b\u1e25 tradition is violated in startling fashion by a novel explanation for the onset \nof Arab campaigns in Iraq. As Ibn A\u02bftham\u2019s source has it, the tribe of Rab\u012b\u02bfa, of the Ban\u016b \nShayb\u0101n, was obliged by drought in Arabia to migrate to Iraqi territory, where the local \nSasanian authorities granted them permission to graze their herds on promise of their \ngood behavior. But the presence of these tribal elements eventually led to friction, which \nthe Rab\u012b\u02bfa quite naturally interpreted as unwarranted reneging on an agreed arrangement. \nWhen they called on their kinsmen elsewhere for support, the crisis quickly escalated.186 \nThis report is innocent of any awareness of the decisive role of great generals, or of a \ncentral authority directing all operations from far-off Medina. Nor does it comprise tribal \nfakhr, since it does not go on to award Rab\u012b\u02bfa special credit for success in Iraq. It may well \nrepresent the survival of an accurate account of how tribal movements along the Sasanian \nfrontier gradually led to violent confrontation, with no role played by the caliph \u02bfUmar ibn \n\n183.  Mass\u00e9, \u201cLa chronique d\u2019Ibn A\u02bftham,\u201d esp. 89-90.\n184.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, I, 130:9-131ult.\n185.  See G.R.D. King, \u201cIslam, Iconoclasm, and the Declaration of Doctrine,\u201d Bulletin of the School of \n\nOriental and African Studies 48 (1985), 267-77.\n186.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, 1, 88:7-89:6.", "start_char_idx": 134054, "end_char_idx": 137594, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "860be467-41c8-4649-9991-1a64c50d45e0": {"__data__": {"id_": "860be467-41c8-4649-9991-1a64c50d45e0", "embedding": null, "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7039", "node_type": "4", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "cd0df40e9c09038a49c5ebbad81771691260db3bfca0d90c0fc0bc6becce2d7d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c81127ea-2d02-43fa-91eb-5688ec3a5aa7", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "f7614020248b37421049c1e5e16cc058e70fc0bda9ff6541358e13011f87531b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1e6a6a92-fd00-44cf-abc0-d00047536dd1", "node_type": "1", "metadata": {}, "hash": "dc060d04f1af20cc74790ca932003a301b7f1c0f291304d22fe276015dce1496", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nIbn A\u02bftham and His History  \u2022  125\n\nal-Kha\u1e6d\u1e6d\u0101b, or even by an eminent Muslim commander.\nSimilarly, it is well-known that in the tense first year of the caliphate of Yaz\u012bd ibn \n\nMu\u02bf\u0101wiya, the unfolding political crisis focused on Yaz\u012bd\u2019s efforts to compel a small circle \nof leading Muslims to pledge their allegiance to him. But the religious eminence of these \nindividuals notwithstanding, it is not clear why this should have been so important. The \nkey seems to be provided by Ibn A\u02bftham\u2019s version of the terms under which al-\u1e24asan ibn \n\u02bfAl\u012b had earlier renounced his claim to the caliphate: one of the provisions mentioned by \nIbn A\u02bftham,187 but not by al-\u1e6cabar\u012b, was that Mu\u02bf\u0101wiya agreed that he would not himself \nappoint a successor to the caliphate, but rather would leave this decision to a sh\u016br\u0101 of \nleading Muslims. The formation of such a committee would have been reminiscent of that \nconvened by \u02bfUmar, and had it ever met, it would have included precisely the personalities \nwhom Yaz\u012bd now sought to pressure into acknowledging him; the new caliph probably \nwished to convene the sh\u016br\u0101 as a means of legitimating his rule, but knew that left to its \nown devices it was unlikely to name an Umayyad\u2014and certainly not him\u2014as caliph. The \nprovision for a sh\u016br\u0101 is also mentioned by al-Bal\u0101dhur\u012b (d. 279/892)188 and Ibn Ab\u012b al-\u1e24ad\u012bd \n(d. 656/1258),189 both of whom take their information from al-Mad\u0101\u02bein\u012b; Ibn A\u02bftham also \nmakes frequent reference to al-Mad\u0101\u02bein\u012b, and was in any case his contemporary. The \nsh\u016br\u0101 stipulation was thus commonly known a century before al-\u1e6cabar\u012b wrote, and offers \na cogent explanation for an issue crucial to our understanding of the crisis that arose on \nYaz\u012bd\u2019s succession.190\n\nIt is to be observed that here, as in many other places, Ibn A\u02bftham used sources identical \nor similar to those available to such later historians as al-Bal\u0101dhur\u012b and al-\u1e6cabar\u012b. If there \nis any single compelling argument for closer attention to the Kit\u0101b al-fut\u016b\u1e25, it lies in the \nsimple fact that all of our historical sources for early Islam are of essentially compilatory \norigin. Ibn A\u02bftham offers a valuable opportunity to observe the variety and scope of the \nsecond-century compilations upon which all of our knowledge ultimately rests; and while \nsome of the problems posed by these compilations are particularly easy to discern in \nhis text, the implications of these difficulties are relevant not just to his history alone, \nbut more generally to the entire range of later works for which the early compilations \ncomprised almost exclusive sources of information. No other history as broad in scope \nas the Kit\u0101b al fut\u016b\u1e25 has survived from the dawn of the third century ah, and for both \nhistorical and historiographical questions its testimony is of importance throughout the \nrange of the topics it covers.\n\n187.  Ibid., IV, 159pu-160:1.\n188.  Al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, II, ed. Mu\u1e25ammad B\u0101qir al-Ma\u1e25m\u016bd\u012b (Beirut: D\u0101r al-ta\u02bf\u0101ruf, 1397/1977), \n\n42:2-3.\n189.  Ibn Abi al-\u1e24ad\u012bd, Shar\u1e25 nahj al-bal\u0101gha, ed. Mu\u1e25ammad Ab\u016b al-Fa\u1e0dl Ibr\u0101h\u012bm (Cairo: \u02bf\u012as\u0101 al-B\u0101b\u012b \n\nal-\u1e24alab\u012b, 1959-64), XVI, 22ult.\n190.  Cf. S. Husain M. Jafri, Origins and Early Development of Shi\u02bfa Islam (London: Longman\u2019s, 1979), 152-53.", "start_char_idx": 137598, "end_char_idx": 140862, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1e6a6a92-fd00-44cf-abc0-d00047536dd1": {"__data__": {"id_": "1e6a6a92-fd00-44cf-abc0-d00047536dd1", "embedding": null, "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7041", "node_type": "4", "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "hash": "7f8dda0b27b8c89d07dde89042f3f8d726ce2c976ecd86f15dc22002e454e2ef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "860be467-41c8-4649-9991-1a64c50d45e0", "node_type": "1", "metadata": {"identifier": "alusur-7039", "author": "Conrad, Lawrence I.", "title": "Ibn A\u02bftham and His History ", "date": "2015-11-15", "file": "alusur-7039.pdf"}, "hash": "6ab7009d846d7530b8c46024ada7562c47723b0f20c3ba61d46b66bf133da88a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "910fd5a6-8286-4987-922f-3db9b0c27601", "node_type": "1", "metadata": {}, "hash": "a4b5cfa58992d3a4e8013589e2a670d2f3f3062f1a49c8f66e9b520dfd0b416b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 129-133\n\nBook Review\n\nBy  s u r v e y i n g  a n d  i n t e r p r e t i n g major \u02bfAlid shrines in Syria from t h e  e l e v e n t h  c e n t u r y  t o  t o d a y , \nS t e p h e n n i e  M u l d e r  h a s  p r o d u c e d  a \ntimely work of great value and insight.  \nBased on over a decade of fieldwork in \nSyria and extensive engagement with \nArabic texts, Shrines of the \u02bfAlids in \nMedieval Syria makes a convincing case \nfor the emergence of an architecture of \necumenism between the eleventh and \nthirteenth centuries, in which Muslims \nof different sectarian orientations came \ntogether to mourn, commemorate, and \nsupplicate descendants of the Prophet \nMu\u1e25ammad through his son-in-law \u02bfAl\u012b \n(the \u02bfAlids).  Mulder argues that the form \nthis ecumenical architecture took \u2013 the \nshrine (mashhad) \u2013 is uniquely suited \nto inclusive and polyvalent devotional \npractices, but at the same time, because of \nits very flexibility and popularity, presents \na particular challenge to the architectural \nhistorian.  The buildings Mulder analyzes \nin this book have been, with only a couple \n\nof exceptions, used continuously as ritual \nspaces from the medieval period to the \npresent.  Studying such spaces requires \nan innovative methodology, and one of \nMulder\u2019s many strengths is her willingness \nto go beyond what has been thought \nof as the purview of the medievalist or \narchaeologist.  She does not hesitate to \nseek out oral histories, written texts, \nand the lived experience of present-day \nMuslims as windows onto the origins, \nmeanings, and transformations of shrines \nover the centuries.\n\nThe book is divided into two parts: \nf o u r  c h a p t e r s  i n  w h i c h  s h e  l a y s  o u t \nempirical evidence for the history of \u02bfAlid \nshrines in B\u0101lis (a site on the Euphrates \nin northern Syria), Aleppo, and Damascus \nand a fifth chapter in which she explores \nthe theoretical and historiographical \nimplications of her findings.  The chapter \non B\u0101lis allows Mulder to put her skills and \nexperience as an archaeologist to good use.  \nAbandoned as a Mongol army advanced \nin 1259, B\u0101lis may have been home to \n\nStephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria: \nSunnis, Shi\u02bfis and the Architecture of Coexistence, Edinburgh Studies \nin Islamic Art (Edinburgh: Edinburgh University Press, 2014),  \n320 pages. ISBN: 9780748645794, Price: \u00a375.00 (cloth). \n\nZayde Antrim\n\nDepartment of History and International Studies Program, \nTrinity College, Hartford, Connecticut\n\n(zayde.antrim@trincoll.edu)\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n130  \u2022  Zayde antrim\n\nas many as three \u02bfAlid shrines in the \nmedieval period, but the one in question, \nexcavated by a Princeton-Syrian team \nover 2005-2009 for which Mulder served \nas ceramicist, yields important evidence \nas to the dynamic and varied usage of such \nstructures over the centuries.  Mulder \nargues that the shrine was dedicated to \u02bfAl\u012b \nhimself and was not the original location, \nas previously believed, of a well-known \nset of stucco panels inscribed to al-Khi\u1e0dr \nnow housed in the Damascus Museum.  \nShe also suggests that the one patron of \nthe site whose name has been preserved \nin the written record was a Sunni.", "start_char_idx": 45, "end_char_idx": 3264, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "910fd5a6-8286-4987-922f-3db9b0c27601": {"__data__": {"id_": "910fd5a6-8286-4987-922f-3db9b0c27601", "embedding": null, "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7041", "node_type": "4", "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "hash": "7f8dda0b27b8c89d07dde89042f3f8d726ce2c976ecd86f15dc22002e454e2ef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1e6a6a92-fd00-44cf-abc0-d00047536dd1", "node_type": "1", "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "hash": "725f547c7ff1f7dd39699bdca1d2f1c811fab70467e260db25788b8fe575fbec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1047f1d1-058f-4bc9-b005-05faef3c8342", "node_type": "1", "metadata": {}, "hash": "6220c4b78855f27d239d02f39b5e174a7e17b7960e69a6fe8b2110e1a5c39dc9", "class_name": "RelatedNodeInfo"}}, "text": "Thus, \nthe shrine at B\u0101lis acts as a \u201ctemplate\u201d \nor \u201cprototype\u201d for the other shrines \ndiscussed in the book, a site that exhibits \nsigns of intensive and changing usage over \nan extended period (in this case about \n250 years); that was dedicated not only to \nan \u02bfAlid but to the \u02bfAlid, \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib \nhimself; and that was patronized at least \nonce by a Sunni, indicating its wide appeal.                   \n\nThe next chapter on two of the most \nimportant \u02bfAlid shrines in Syria, located \njust outside Aleppo, is perhaps the most \nimpressive in the book.  Entitled \u201cAleppo: \nAn Experiment in Islamic Ecumenism,\u201d \nit is an important reminder of Aleppo\u2019s \nlong history as a city with an influential \nand prosperous Shi\u02bfi population and \no f  t h e  o f t e n  o v e r l o o k e d  c h a p t e r  i n \nthat history in which a Sunni Ayyubid \nprince in Aleppo, al-\u1e92\u0101hir Gh\u0101z\u012b (r. 1186-\n1216), following the example of a Sunni \nAbbasid caliph in Baghdad, al-N\u0101sir (r. \n1180-1225), actively pursued a policy of \nrapprochement between Sunnis and Shi\u02bfis \nin which an architecture of ecumenism \n\u2013 namely \u02bfAlid shrines \u2013 played a pivotal \npart.  One of the most effective analytic \nand methodological interventions of \n\nthe chapter is Mulder\u2019s re-reading of a \nset of inscriptions on the entrance to \nthe Mashhad al-\u1e24usayn, located about \n1.5 km south of the city.  This elaborate \nand imposing portal was constructed in \n1195-1196 and likely commissioned by \nal-\u1e92\u0101hir himself.  Mulder\u2019s interpretation \nof the three inscriptions on the portal \np e r s u a s i v e l y  o v e r t u r n s  p r e v i o u s \ninterpretations in which scholars have \nsuggested that one of the inscriptions \nrepresents a Sunni attempt to \u201cneutralize\u201d \nor overshadow the Shi\u02bfi implications of the \nother two.  Mulder\u2019s methodology entails \nnot just a close reading of the words of \nthe inscriptions but an analysis of their \nphysical and aesthetic arrangement.  She \nargues that instead of one inscription \ncancelling out the other two, all three of \nthem \u201ccommunicated a single message.  \nAnd the vehicle of that unification was, \nin fact, the frieze of mi\u1e25r\u0101b images that \ndecorates the portal, which consists of a \nseries of lamps hanging within intricately \ncarved, multilobed niches\u201d (98).  Mulder \npays attention not only to the physical \nrelationship between the inscriptions and \nthe aesthetic elements of the portal, but \nalso the iconographic meaning of those \nelements \u2013 lamps as symbols of divine \nlight associated with \u02bfAl\u012b and the twelve \ni m a m s . 1  M o r e o v e r ,  s h e  s t r e s s e s  t h e \nexperience of reading the inscriptions in \nsitu: \u201cFor viewers, the process of actively \nreading the inscriptions, guided by the \nmi\u1e25r\u0101b image, literally integrated the two \nopposing viewpoints on figures revered \n\n1.  Mulder elaborates on this argument in a \nrecent book chapter: \u201cSeeing the Light: Enacting \nthe Divine at Three Medieval Syrian Shrines,\u201d in \nEnvisioning Islamic Art and Architecture: Essays \nin Honor of Renata Holod, ed. David Roxburgh \n(Leiden: Brill, 2014), 89-109.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nStephennie Mulder\u2019s The Shrines of the \u02bfAlids in Medieval Syria  \u2022  131\n\nby the different sects.  It spoke to viewers, \nworshippers and pilgrims as a unifying \nrhetorical device intended to emphasize \nthe possibility for coexistence and respect \nbetween the two seemingly opposite \npositions\u201d (98).", "start_char_idx": 3266, "end_char_idx": 6671, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1047f1d1-058f-4bc9-b005-05faef3c8342": {"__data__": {"id_": "1047f1d1-058f-4bc9-b005-05faef3c8342", "embedding": null, "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7041", "node_type": "4", "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "hash": "7f8dda0b27b8c89d07dde89042f3f8d726ce2c976ecd86f15dc22002e454e2ef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "910fd5a6-8286-4987-922f-3db9b0c27601", "node_type": "1", "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "hash": "1192763c89907328f79603b098719ee67e903ead00e2fe73856a4454e868f523", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1eab7626-e314-4ae3-80de-8b53128d8616", "node_type": "1", "metadata": {}, "hash": "c0c62cc42c5e193981eba07ae9920a0c22922864f189e4945e811374674ca79f", "class_name": "RelatedNodeInfo"}}, "text": "This insightful argument \nabout a single portal is applicable to the \nbook as a whole \u2013 physical structures, \nwritten texts, and lived experience coming \ntogether to illuminate a unifying sacred \nlandscape in medieval Syria.\n\nThe next two chapters discuss \u02bfAlid \nshrines in Damascus.  These are in many \nways the most challenging chapters of the \nbook, as most of the shrines are located \nin densely populated areas and the way \nthey look today is largely the product \nof twentieth-century reconstruction.  \nThe structures themselves, therefore, \nprovide very little physical evidence \nfor their medieval incarnations.  Mulder \napproaches this problem by vigorously \nmining written texts from the eleventh \ncentury on for evidence of foundation, \nlocation, patronage, usage, and renovation \nover the years.  Unfortunately the texts \nthemselves often offer vague or conflicting \ninformation, and Mulder\u2019s discussion of \nthem is occasionally difficult to follow.  In \nchapter four, the discussion mirrors the \nsources by confusing the caliphs \u02bfUmar \nb. al-Kha\u1e6d\u1e6d\u0101b and \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz \n(see pp. 208, 218-220).  At the end of the \nsame chapter, there is a problem with \nthe English translation of a key passage \nfrom al-Badr\u012b\u2019s fifteenth-century fa\u1e0d\u0101\u02beil \ntreatise on Damascus for which only a \nvariant French translation is cited (see \npp. 233-234, 245n96).2  These issues do \n\n2.  After consulting an Arabic edition of the \ntext, I favor Henri Sauvaire\u2019s French translation, \nwhich Mulder cites, over Mulder\u2019s own.  See \u02bfAbd \nAll\u0101h al-Badr\u012b, Nuzhat al-an\u0101m f\u012b mah\u0101sin al-Sh\u0101m \n\nnot, however, weaken Mulder\u2019s overall \nconclusion, which is that the patronage \nand visitation of \u02bfAlid shrines in medieval \nDamascus were popular acts among the \ncity\u2019s overwhelmingly Sunni residents \nand that despite powerful Sunni voices \ncriticizing such acts in the written record \nthere were others (such as al-Badr\u012b in the \npassage referred to above) who supported \nand defended them.\n\nOne of the strengths of the chapters \no n  D a m a s c u s  i s  M u l d e r \u2019 s  i n n o v a t i v e \ne n g a g e m e n t  w i t h  t w e n t i e t h - c e n t u r y \nhistory and today\u2019s lived experience of \nthese sites.  Few scholars of early and \nmedieval Islamic history venture beyond \nthe bounds of their periods, and Mulder \nnot only does so, but does so in such a \ncompelling way that the reader feels that \nhe or she is trailing a pilgrim through the \ncity of Damascus, encountering shrines and \ntheir surroundings as they occur in space.  \nHer ability to evoke this literary tour is \ntestimony to the breadth and depth of her \nfieldwork, as are the photographs that are \nbeautifully reproduced throughout the \nbook.  Moreover, the interviews she was \nable to conduct with the Damascene Shi\u02bfi \ncaretaker of a number of shrines, whose \nfamily has played this role for at least \nfour generations, allows her to include \n\n(Beirut: D\u0101r al-R\u0101\u02beid al-\u02bfArab\u012b, 1980), 224; and \nHenri Sauvaire, \u201cDescription de Damas,\u201d Journal \nAsiatique 7, 3 (1896), 453.  It may be that Mulder \nis following Josef Meri\u2019s English translation of the \nsame anecdote as reported in Ibn al-\u1e24awr\u0101n\u012b\u2019s \nsixteenth-century pilgrimage guide, which Mulder \nreproduces as the epigraph of the book\u2019s conclusion \n(267).  See Josef W. Meri, \u201cA Late Medieval Syrian \nPilgrimage Guide: Ibn al-\u1e24awr\u0101n\u012b\u2019s al-Ish\u0101r\u0101t il\u0101 \nam\u0101kin al-ziy\u0101r\u0101t (Guide to Pilgrimage Places),\u201d \nMedieval Encounters 7, 1 (2001), 68.", "start_char_idx": 6673, "end_char_idx": 10120, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1eab7626-e314-4ae3-80de-8b53128d8616": {"__data__": {"id_": "1eab7626-e314-4ae3-80de-8b53128d8616", "embedding": null, "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7041", "node_type": "4", "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "hash": "7f8dda0b27b8c89d07dde89042f3f8d726ce2c976ecd86f15dc22002e454e2ef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1047f1d1-058f-4bc9-b005-05faef3c8342", "node_type": "1", "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "hash": "e13446e77f6cf0166b07f592ab4bbc179660330411f0c2828820ffc0def7ada5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "83e6911f-6a87-40fd-a8e4-0d19803769f8", "node_type": "1", "metadata": {}, "hash": "e020bbd924dfcf832a89aba0d5e9d269e6de8a3ba741a25e888aa4bc5241f06e", "class_name": "RelatedNodeInfo"}}, "text": "I was not able \nto consult an Arabic edition of Ibn al-\u1e24awr\u0101n\u012b\u2019s \ntext.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n132  \u2022  Zayde antrim\n\na discussion of late Ottoman patronage \ni n  D a m a s c u s .   T h e  fi n a n c i a l  s u p p o r t \nprovided by the Sultan Abd\u00fclhamid II \n(r. 1876-1909) for the renovation and \nbeautification of several \u02bfAlid shrines in \nthe first decade of the twentieth century \ncan be seen as a continuation of the \nmedieval pattern of ecumenism in which \nSunni princes and patrons endowed \u02bfAlid \nshrines for the benefit of a diverse Muslim \npopulation.3  Of course, two of the most \nheavily visited \u02bfAlid shrines in Syria \u2013 \nthe Mashhad Sayyida Zaynab, about 7km \nsouth of Damascus, and the Mashhad \nSayyida Ruqayya, near B\u0101b al-Far\u0101d\u012bs \nwithin the walls of the old city \u2013 have been \nfamously and sometimes controversially \nreconstructed due to political patronage \nin the late twentieth- and early twenty-\nfirst centuries, most recently through \njoint Syrian-Iranian efforts to promote the \nsites as destinations for international Shi\u02bfi \npilgrimage.  Nonetheless, the pattern set \nin the medieval period continues \u2013 while \ninternational visitors tend to be Shi\u02bfi, local \nMuslims of various sectarian orientations \nworship at these sites as their ancestors \nhad for hundreds of years.\n\nS a d l y ,  t h i s  p a t t e r n  i s  n o w  b e i n g \ndisrupted.  Since 2012, many of the sites \ndocumented so beautifully in the book \nhave been damaged, and sectarian violence \nhas fragmented and traumatized the Syrian \npopulation.  Of the experience of finishing \nher book during this period, Mulder writes: \n\u201cThis reality has made writing about the \nunifying force of Syria\u2019s landscape of \u02bfAlid \nshrines a poignant enterprise, leaving me \n\n3.  Mulder has usefully expanded this section \nof the book into an article: \u201cAbd\u00fclhamid and the \n\u02bfAlids: Ottoman Patronage of \u2018Shi\u02bfi\u2019 Shrines in the \nCemetary of B\u0101b al-\u1e62agh\u012br in Damascus,\u201d Studia \nIslamica 108 (2013): 16-47.                \n\nto wonder at times whether the past I \nhave written of here is relevant for Syria\u2019s \npresent.  And yet, that past beckons, with \nits evidence of coexistence even in times of \ncontestation\u201d (268).  This past does beckon, \nand the final chapters of the book make \nclear why Shrines of the \u02bfAlids in Medieval \nSyria is such a significant contribution.  \nMulder attributes the emergence of this \narchitecture of ecumenism to another time \nof military and sectarian conflict \u2013 the \nonset of the Crusades in the late eleventh \ncentury and the nearly simultaneous \ntransition between the era known as the \n\u201cShi\u02bfi century\u201d and the era known as the \n\u201cSunni revival.\u201d  She argues that this was \na period of intensive \u201cemplacement\u201d of \nIslamic sacred history, when \u201cIslamic \nhistory was linked to the landscape in an \never-increasing variety of ways\u201d (258).  \nAnd in this landscape, \u201cthe shrines of the \n\u02bfAlids occupied a very particular place\u201d \n(261).  Unlike many other Syrian holy \nsites that were linked to Biblical history \nand therefore could be seen as reinforcing \nChristian claims in the region, shrines to \nthe \u02bf Alids were meaningful only to Muslims.  \nMoreover, at a time when Sunni rulers \nwere consolidating power over territories \nthat had recently been under Shi\u02bfi rule \nwhile also calling for Muslim solidarity \nin the face of Crusader incursions, the \n\u02bfAlids were reassuringly unifying.", "start_char_idx": 10122, "end_char_idx": 13512, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "83e6911f-6a87-40fd-a8e4-0d19803769f8": {"__data__": {"id_": "83e6911f-6a87-40fd-a8e4-0d19803769f8", "embedding": null, "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7041", "node_type": "4", "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "hash": "7f8dda0b27b8c89d07dde89042f3f8d726ce2c976ecd86f15dc22002e454e2ef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1eab7626-e314-4ae3-80de-8b53128d8616", "node_type": "1", "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "hash": "b16214a9d67fcb91f3fa442826f0e9484c905e4fcb665757c2f09514da0e3faa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2aa616c0-f1d7-4557-a3e7-1fc262134e32", "node_type": "1", "metadata": {}, "hash": "5c30a47d209418889b0a08f6efaea1414fe301ed419c7dd2ac42fdd8683b3720", "class_name": "RelatedNodeInfo"}}, "text": "As \nMulder argues, \u201cshrines for the family of \nthe Prophet function as a neutral palette, \nfrom which\u2026 visitors could simultaneously \npaint an image of sectarian specificity or \nof pan-Islamic inclusivism, depending on \nthe needs and context of those who found \nthem relevant\u201d (237).  This made shrines \nto the \u02bfAlids the perfect material form for \nmaking manifest a uniquely Islamic sacred \nlandscape that could be many things to \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nStephennie Mulder\u2019s The Shrines of the \u02bfAlids in Medieval Syria  \u2022  133\n\nmany Muslims. \nThroughout the book Mulder brilliantly \n\nreads the built environment as inseparable \nfrom lived experience, even when this \nmakes determining the origins and past \nuses of such living spaces difficult, to say \nthe least.  The structures Mulder analyzes \nin Shrines of the \u02bfAlids in Medieval Syria \nhave been renovated, reconstructed, \nabandoned, enlarged, beautified, and \nrededicated over the centuries; some \nstructures that were originally outside of \nthe city walls are now, thanks to urban \nexpansion, located inside of the city walls; \nand some structures have literally sunk \nunderground, taking on new life as crypts.  \nIn all of these cases, devotional practice \nand material culture have been mutually \nconstitutive.  In her conclusion, Mulder \nemphasizes how studying material culture \nin this way can complement, enhance, \nand even provide counter-narratives to a \n\nprimarily text-based approach to medieval \nIslamic history, especially since surviving \ntextual sources tend to communicate the \nperspectives of a relatively homogenous \nmale urban elite.  These sources, for \ni n s t a n c e ,  m a k e  m e d i e v a l  D a m a s c u s \nseem like a quintessentially Sunni city, \nintolerant of minority sects and suspicious \nof associations with Shi\u02bfism.  In Shrines \nof the \u02bfAlids in Medieval Syria, however, \nDamascus is transformed into a diverse \ncity in which ordinary people, wealthy \npatrons, and bookish scholars \u2013 Sunnis \nand Shi\u02bfis, men and women alike \u2013 have \nmingled together in \u02bfAlid shrines for \nhundreds of years.  We can only hope that \nthe ecumenism to which Mulder\u2019s study is \neloquent testimony re-emerges victorious \nfrom the rubble of war; the cycle of \nreconstruction and transformation begins \nanew; and the resilient Syrian people \nre-claim their past and present.", "start_char_idx": 13514, "end_char_idx": 15865, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2aa616c0-f1d7-4557-a3e7-1fc262134e32": {"__data__": {"id_": "2aa616c0-f1d7-4557-a3e7-1fc262134e32", "embedding": null, "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7042", "node_type": "4", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "cdba88231733ccae4e16327b9c5df0dbc4ea4f1ea0511a9d249d835e37e35b2a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "83e6911f-6a87-40fd-a8e4-0d19803769f8", "node_type": "1", "metadata": {"identifier": "alusur-7041", "author": "Antrim, Zayde ", "title": "Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria", "date": "2015-11-15", "file": "alusur-7041.pdf"}, "hash": "2a4d3687969682dbd8e4a702de5b4bfcbb956d2afbd870c99acef56194481290", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "58c23133-c714-4320-be40-d777a0a3ea52", "node_type": "1", "metadata": {}, "hash": "76f7228dc18f638085943b75a7d957ea870ede79db64f4ed07aa026750ec081a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 134-140\n\nBook Review\n\nRobert Hoyland\u2019s In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire is the most recent \nattempt to make sense of the world-\nchanging developments associated with \nthe rise of Islam. It offers an attractive, \nwell-informed, and readily comprehensible \naccount of the geopolitical background in \nthe Near East, the conquests, and the rise \nof the first Islamic empire up to the fall of \nthe Umayyad dynasty in 750. Its author, \nan established scholar who has made \nimportant earlier contributions to the \nstudy of Arabia and the seventh century, \ni s  i n  m a n y  w a y s  i d e a l l y  q u a l i fi e d  t o \nundertake such an enterprise. Its writing \nstyle and organization are absolutely lucid; \nit provides a readable and fairly concise \nnarrative of the events of the conquests \non many different fronts, from Spain to \nCentral Asia and India, made lively by \n\ninterlarding the narrative with frequent \nquotes from relevant primary (or literary) \nsources; and it grapples in numerous \nasides with some of the broader processes \nthat are associated with this historical \nphenomenon, such as Arabization and \nIslamization. The book contains a number \nof illustrations that, like the quotes from \nprimary sources, help make the material \n\u201ccome alive\u201d for the reader. Moreover, \nit emphasizes the importance of using \ncontemporary sources rather than later \nchronicles, partly as a way of giving more \nvoice to the conquered populations who \nwrote many of them, and partly because \nof the likelihood that 7th and 8th century \nsources will provide a more accurate \nview of \u201cwhat actually happened\u201d than \nthe idealizing views of the conquests \nw r i t t e n  c e n t u r i e s  l a t e r  i n  A r a b i c  b y \nMuslim authors. This is a fundamental \n\n* The author is grateful to the Stanford Humanities Center and its Director, Prof. Caroline Winterer, for \nappointing him Marta Sutton Weeks Fellow for the academic year 2014-2015, and providing him with the \nsupportive environment in which this review was first drafted.\n\nRobert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation \nof an Islamic Empire (Oxford and New York: Oxford University Press, \n2015), x + 303 pages. ISBN: 9780199916368, Price: $29.95 (cloth).\n\nFred M. Donner*\n\nDepartment of Near Eastern Languages and Civilizations  \nand The Oriental Institute, University of Chicago\n\n(f-donner@uchicago.edu)\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n135  \u2022  Fred M. donner\n\npoint of method, widely recognized now \nfor several decades, and an approach to \nwhich Hoyland himself made a yeoman \ncontribution almost twenty years ago with \nhis indispensable earlier book, Seeing Islam \nas Others Saw It.1 This methodological \npoint will be especially important for new \nreaders, and together with the book\u2019s \naccessibility means that it will probably \nfind a wide audience, particularly as a \ntextbook in college survey courses on early \nIslamic history.\n\nIt is therefore most unfortunate that \nthis book, with so many points in its favor, \nadopts an interpretation of the conquests \nthat this reviewer considers seriously \nmisleading\u2014besides having its share of \nmerely formal or cosmetic shortcomings. \n\nLet us begin with the latter. In God\u2019s \nPath is marred by what must be called a \nlack of professional courtesy or etiquette, \nin that its author often fails to give \nappropriate (or, sometimes, any) credit to \nthe many scholars whose work prepared \nthe way for his own\u2014sometimes, indeed, \nconveying the impression that he is the \noriginator of an idea or approach.", "start_char_idx": 45, "end_char_idx": 3642, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "58c23133-c714-4320-be40-d777a0a3ea52": {"__data__": {"id_": "58c23133-c714-4320-be40-d777a0a3ea52", "embedding": null, "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7042", "node_type": "4", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "cdba88231733ccae4e16327b9c5df0dbc4ea4f1ea0511a9d249d835e37e35b2a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2aa616c0-f1d7-4557-a3e7-1fc262134e32", "node_type": "1", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "3b4a1ce5e3e676f41da6a2a29b320ec4847f01b608e6db6230ac3fef7feee87f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a44d7f6a-f644-430d-bda3-516027559d45", "node_type": "1", "metadata": {}, "hash": "a35a2cc6d7cea4b90d3094e86d4313e330f0a16831cc127f353568d11aa94989", "class_name": "RelatedNodeInfo"}}, "text": "To pick \none glaring example: Hoyland stresses in \nthe \u201cIntroduction\u201d that he will emphasize \nthe testimony of seventh-century sources, \nand non-Arabic sources, rather than later \nArabic-Islamic ones\u2014implying strongly \nin doing so that all previous authors have \ndone otherwise. But, important though \nit is, this is not an approach new with \nHoyland, and precisely because the book \nis intended for non-specialists, he has a \nresponsibility to make clear (if only in a \nfew brief notes) that he is continuing on \n\n1.  Robert Hoyland, Seeing Islam As Others \nSaw It: A Survey and Evaluation of Christian, \nJewish and Zoroastrian Writings on Early Islam \n(Princeton: Darwin Press, 1997). \n\na trail blazed by others. Yet one looks in \nvain in these passages for any reference \nto or acknowledgement of the work of \nscholars like Walter E. Kaegi,2 Patricia \nCrone (Hoyland\u2019s teacher!) and Michael \nCook,3 Sebastian Brock,4 Lawrence Conrad,5 \nSteven Shoemaker,6 and many others7\u2014to \nmention only those writing in English\u2014\nsome of whom had already adopted this \napproach when Hoyland was still in grade \nschool. In the \u201cAppendix\u201d (p. 231), he once \nagain notes the importance of relying on \ncontemporary and non-Muslim sources, \nsaying with satisfaction, \u201cwhich is what \nI have done in this book,\u201d but here, too, \nhe does not find it necessary to mention \nthe work of the many predecessors who \nshowed the way. \n\n2.  Walter E. Kaegi, Jr., \u201cInitial Byzantine \nReactions to the Arab Conquest,\u201d Church History \n38 (1969), 139-49.\n\n3.  Patricia Crone and Michael Cook, Hagarism: \nthe making of the Islamic world (Cambridge: \nCambridge University Press, 1977).\n\n4.  Sebastian Brock, \u201cSyriac Views of Emergent \nIslam,\u201d in G. H. A. Juynboll (ed.), Studies on the \nFirst Century of Islamic Society (Carbondale and \nEdwardsville: Southern Illinois University Press, \n1982), 9-21. \n\n5.  Lawrence I. Conrad, \u201cThe Conquest of \nArw\u0101d: A Source-Critical Study in the Historiog-\nraphy of the Early Medieval Near East,\u201d in Averil \nCameron and Lawrence I. Conrad (eds.), The \nByzantine and Early Islamic Near East, I. Problems \nin the Literary Source Material (Princeton: Darwin \nPress, 1992), 317-401.\n\n6.  Stephen J. Shoemaker, The Death of a \nProphet: the end of Mu\u1e25ammad\u2019s life and the \nbeginnings of Islam (Philadelphia: University of \nPennsylvania Press, 2012)\n\n7.  Including the present reviewer: see Fred \nM. Donner, \u201cThe Formation of the Islamic \nState, Journal of the American Oriental Society \n106 (1986), 283-96; idem, Muhammad and the \nBelievers: at the origins of Islam (Cambridge, MA: \nHarvard University Press, 2010). \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Robert Hoyland\u2019s In God\u2019s Path: The Arab Conquests  \u2022  136\n\nThe problem of failing to give proper \na c k n o w l e d g e m e n t  i s  u n f o r t u n a t e l y \np e r v a s i v e .  I n  p a r t ,  t h i s  f a i l u r e  t o \nacknowledge may reflect a lack of close \nfamiliarity with others\u2019 work, particularly \nstudies in languages other than English. \nSome key works are included, in list form, \nin Hoyland\u2019s \u201cSelect Bibliography\u201d but \notherwise seem to have had no impact;8 \nothers are simply missing,9 even though \nthey are highly relevant, even critical, to \nHoyland\u2019s subject.", "start_char_idx": 3643, "end_char_idx": 6873, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a44d7f6a-f644-430d-bda3-516027559d45": {"__data__": {"id_": "a44d7f6a-f644-430d-bda3-516027559d45", "embedding": null, "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7042", "node_type": "4", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "cdba88231733ccae4e16327b9c5df0dbc4ea4f1ea0511a9d249d835e37e35b2a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "58c23133-c714-4320-be40-d777a0a3ea52", "node_type": "1", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "3b77b0106a5059066bda149d0754cd17fcbe03be217753339223c65838a26d34", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fe949521-2df6-41df-af4e-30063d142be9", "node_type": "1", "metadata": {}, "hash": "de1d47db35ef5789bc65c7ad45f838a716026302346d3c7b851f9bc8e6e5bc0a", "class_name": "RelatedNodeInfo"}}, "text": "These shortcomings do not for the most \npart materially affect the book\u2019s content; \nand, since In God\u2019s Path is likely to sell \nwell and be widely used in teaching, they \ncan be easily rectified in a future edition \nby the addition of a few notes. There are, \n\n8.  For example, Alfred-Louis De Pr\u00e9mare\u2019s Les \nfondations de l\u2019Islam: entre \u00e9criture et histoire \n(Paris: Seuil, 2002), and Christian D\u00e9cobert\u2019s Le \nmendicant et le combatant: l\u2019institution de l\u2019Islam \n(Paris: Seuil, 1991) are both mentioned in the bibli-\nography, but never in the notes, and I sense little \ntrace of their content in Hoyland\u2019s presentation.\n\n9.  For example, Jens Scheiner\u2019s massive Die \nEroberung von Damaskus: Quellenkritische \nUntersuchung zur Historiographie in klassisch-is-\nlamischer Zeit (Leiden and Boston: E. J. Brill, \n2010), on the conquest of Damascus\u2014which one \nmight expect to be mentioned in a book on the \nconquests; the work of Muriel Debi\u00e9 (see now her \nL\u2019\u00e9criture de l\u2019histoire en syriaque: transmissions \ninterculturelles et constructions identitaires \nentre hell\u00e9nisme et islam [Leuven: Peeters, 2015], \nwhich offers a comprehensive bibliography on \nSyriac historiography) and others on the Syriac \nand other non-Muslim sources; or Antoine Borrut, \nEntre m\u00e9moire et pouvoir: l\u2019espace syrien sous les \nderniers Omeyyades et les premiers Abbassides (v. \n72-193/692-809) (Leiden and Boston: Brill, 2011), \nwith its important insights into historiography \nand \u2018image-making\u2019 and his detailed study of the \ncareer of the Umayyad prince Maslama ibn \u02bfAbd \nal-Malik and his siege of Constantinople, discussed \nat length by Hoyland with no reference to this \nwork.\n\nhowever, also fundamental problems with \nthe book\u2019s interpretation, which takes a \nstrong but, to this reviewer at least, highly \nmisleading position in the larger debate \nabout how to characterize the conquests. \n\nThe basic argument of In God\u2019s Path \nis that the expansion of Mu\u1e25ammad\u2019s \ncommunity, which took over most of \nthe Near East in the seventh and eighth \ncenturies, should be seen as akin to the \nexpansions of other \u201cperipheral peoples\u201d \nliving just beyond the frontiers of the \nRoman Empire. In Hoyland\u2019s view, it is \nimportant to see the conquests in this way \nboth because of their intrinsic similarity to \nthe European \u201cbarbarian\u201d migrations, and \nin order to avoid the overly Islamicizing \ntrend of the later Muslim sources (mostly \n9th century and later), which viewed the \nwhole expansion as due to the impulse \nprovided by the new religion of Islam.\n\nHoyland is certainly correct to point \nout the tendency of later Islamic sources \nto \u201cIslamicize\u201d the conquest movement, \nprojecting their later understandings back \nto the origins period of the community. \nHere he is drawing on the pioneering \nwork of Albrecht Noth, in particular, who \nrevealed the strongly salvation-historical \nagenda that underlay the later Islamic \nconquest narratives,10 work that has been \nfollowed by other studies (again, mostly \nnot acknowledged) that brought to light \ndifferent aspects of this tendency.11 \n\n10.  Albrecht Noth, Quellenkritische Unter-\nsuchungen zu Themen, Formen und Tendenzen \nfr\u00fchislamischer \u00dcberlieferungsgeschichte (Bonn: \nSelbstverlag der Universit\u00e4t, 1973); revised English \ntranslation: Lawrence I. Conrad and Albrecht \nNoth, The Early Arabic Historical Tradition: A \nSource-Critical Study (Princeton: The Darwin \nPress, 1994). \n\n11.  John Wansbrough, The Sectarian Milieul", "start_char_idx": 6875, "end_char_idx": 10331, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fe949521-2df6-41df-af4e-30063d142be9": {"__data__": {"id_": "fe949521-2df6-41df-af4e-30063d142be9", "embedding": null, "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7042", "node_type": "4", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "cdba88231733ccae4e16327b9c5df0dbc4ea4f1ea0511a9d249d835e37e35b2a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a44d7f6a-f644-430d-bda3-516027559d45", "node_type": "1", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "b3c88ef43757d1b58fb66a3c18f1fa76f3774541276e3cfca905b7a987ce2ed7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "922e7e4f-c811-48b4-870a-5b3c15788bfe", "node_type": "1", "metadata": {}, "hash": "4889df66178d8444df2a964daedd8dbfeacfce8c0bfde6ad155f973763a438e4", "class_name": "RelatedNodeInfo"}}, "text": "11.  John Wansbrough, The Sectarian Milieul \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n137  \u2022  Fred M. donner\n\nThere is, however, a reason to eschew \nreferring to the early expansion as the \n\u201cIslamic conquests\u201d that is even stronger \nthan the desire to counteract the bias of \nlater sources: it is because in the available \nearly sources the conquerors did not \ncall themselves \u201cMuslims,\u201d in the sense \nof a distinct monotheistic community, \nbefore about 700 C.E. Instead, to judge \nfrom the testimony of their seventh-\ncentury documents and the Qur\u02be\u0101n, the \nconquerors in their earliest years seem to \nhave referred to themselves as mu\u02bemin\u016bn, \n\u201cbelievers.\u201d Curiously, however\u2014perhaps \nbecause of his desire to avoid a religious \ni n t e r p r e t a t i o n  o f  a n y  k i n d \u2014 H o y l a n d \npasses in virtual silence over the term \nmu\u02bemin\u016bn. Despite the author\u2019s professed \ndesire to privilege seventh-century and \ndocumentary sources, he devotes only a \npassing mention and brief discussion (p. 57) \nto the word mu\u02bemin and its implications; \nthe uninitiated reader will probably not \nrealize that the early conquerors called \nthemselves, and presumably thought of \nthemselves, primarily a \u201cbelievers.\u201d12 \n\nIn this respect, In God\u2019s Path is likely to \nsow confusion, because Hoyland populates \nthe pages of the book with \u201cMuslims,\u201d even \nfor the earliest period, when the term was \nnot yet in use. He states, for example: \u201cFor \nthe first fifty years or so after the death \nof Muhammad there was a quite clear \n\n(Oxford: Oxford University Press, 1978); Fred M. \nDonner, Narrative of Islamic Origins: the begin-\nnings of Islamic historical writing (Princeton: \nDarwin Press, 1998); Chase F. Robinson, Islamic \nHistoriography (Cambridge: Cambridge University \nPress, 2003). \n\n12.  It is noteworthy that the index contains no \nentry for \u201cbeliever\u201d or \u201cmu\u02bemin,\u201d but does include \nentries for terms such as \u201cIslam/Muslim,\u201d \u201cArab \nidentity,\u201d and \u201cmuhajirun.\u201d \n\ndemarcation between the conquerors and \nthe conquered. The former were mostly \nArabs and mostly Muslims, though not \nas uniformly so as later histories suggest, \nand the latter were mostly non-Arabs \nand very few had converted to Islam.\u201d [p. \n157]. This passage makes it clear that in \nthe author\u2019s mind, \u201cMuslim\u201d is a distinct \nreligious category, admission to which \nrequires members of other religions, such \nJews or Christians, to \u201cconvert,\u201d and that \nthis clear-cut confessional distinction \nwas present already in the earliest years \nof the movement. There is a deep irony \nhere, because despite Hoyland\u2019s expressed \ndesire to avoid the Islamicizing tendencies \nof the later sources, he seems to have \nbought into one of those later sources\u2019 \nm o s t  b a s i c  o b j e c t i v e s \u2014 w h i c h  w a s  t o \ndemonstrate that \u201cIslam,\u201d in its later sense \nof a separate religious confession distinct \nfrom other monotheisms like Christianity \nand Judaism, already existed at the time of \nthe prophet and during the era of the early \nconquests. This unfortunate implication \nc o u l d  h a v e  b e e n  a v o i d e d  s i m p l y  b y \nreferring to the early community as one of \nmu\u02bemin\u016bn, \u201cbelievers,\u201d as they themselves \ndid.\n\nDespite Hoyland\u2019s desire to avoid a \nreligious explanation for the conquests, a \ndecided ambiguity between the religious \nand non-religious (in this case, \u201cArab\u201d). \nperspectives is palpable throughout the \nbook.", "start_char_idx": 10288, "end_char_idx": 13681, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "922e7e4f-c811-48b4-870a-5b3c15788bfe": {"__data__": {"id_": "922e7e4f-c811-48b4-870a-5b3c15788bfe", "embedding": null, "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7042", "node_type": "4", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "cdba88231733ccae4e16327b9c5df0dbc4ea4f1ea0511a9d249d835e37e35b2a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fe949521-2df6-41df-af4e-30063d142be9", "node_type": "1", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "a851324d1f7e08beb882e25f7b20e68c5fae95a39a5a4ec3b6b0a9834a23e159", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "15e4eacd-c4fc-443e-8d8e-102b46d6956a", "node_type": "1", "metadata": {}, "hash": "cd4d9bfef63bfe4a345fbd2c6b145bb07bad17c2560c31b7d90f0abea80538c0", "class_name": "RelatedNodeInfo"}}, "text": "perspectives is palpable throughout the \nbook. Hoyland at times acknowledges \nreligion as motivator, as for example when \nhe states, \u201c\u2026there were many non-Muslims \nin [the conquerors\u2019] ranks initially; what \nunited them was their focus on jihad\u2026,\u201d \nwhich sounds pretty religious. Indeed, this \nambiguity is reflected even in the book\u2019s \ncomplete title (or title and subtitle): In \nGod\u2019s Path: The Arab conquests and the \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Robert Hoyland\u2019s In God\u2019s Path: The Arab Conquests  \u2022  138\n\ncreation of an Islamic empire. The title \nphrase is of course a truncated translation \nof jih\u0101d f\u012b sab\u012bl All\u0101h, \u201cjihad in the path \nof God,\u201d so the title seems to put strong \nemphasis the religious motivations of the \nconquest\u2014yet the book itself strives to \ndownplay the religious impetus.\n\nAnd what, then, about the phrase \u201cArab \nconquests,\u201d which Hoyland proposes as \na more suitable, because less religious, \nterminology? The problem with t his \nnomenclature\u2014despite the fact that it \nhas been frequently used over the past \ncentury\u2014is that there is no inscription, or \npapyrus document, or coin produced by \nthe conquerors in the seventh century in \nwhich they refer to themselves as \u201cArabs.\u201d \n(Such usage only occurs in the later Islamic \nchronicles.) It is therefore especially \nm i s l e a d i n g  w h e n ,  i n  s u p p o r t  o f  h i s \ninterpretation, Hoyland quotes the caliph \nSulaym\u0101n b. \u2018Abd al-Malik (r. 715-717) as \nsaying \u201cI shall not cease from the struggle \nfor Constantinople until either I conquer \nit or I destroy the entire dominion of the \nArabs in trying.\u201d (p. 172). This seems to \nsuggest that the caliph conceived of the \nstate as the \u201cdominion of the Arabs.\u201d The \nquote, however, comes not from an Arabic \nsource, but from the Syriac Chronicon \nad annum 1234, on which Hoyland relied \nto reconstruct the now-lost work  of \nTheophilus of Edessa;13 and the Syriac text \ndoes not say \u201cdominion of the Arabs\u201d, but \nrather uses the term \u1e6dayy\u0101y\u0113,14 a standard \n\n13.  Robert G. Hoyland, Theophilus of Edessa\u2019s \nChronicle and the Circulation of Historical \nKnowledge in Late Antiquity and Early Islam \n(Liverpool: Liverpool University Press, 2011), p. \n210.\n\n14.  Chronicon ad Annum Christi 1234 \nPertinens (ed. J. B. Chabot: Louvain: L. Durbecq, \n1920), p. 301 [=CSCO 81, Scriptores Syri 36]. The \n\nSyriac designation for nomads\u2014a word that \ncannot be considered an effort to replicate \nArabic al-\u2018arab, and should not blithely \nbe translated as \u201cArab,\u201d which decidedly \nrings of conceptions of ethnic nationalism \nthat arose only in the nineteenth century. \nTo call the movement an \u201cArab conquest\u201d \nwill thus be profoundly misleading to the \ngeneral readers to whom this book will \nappeal\u2014offering, as it does, a simplistic \ni n t e r p o l a t i o n  o f  m o d e r n  n a t i o n a l i s t \nterminology onto the distant past. \n\nH o y l a n d  a l s o  c o n t e n d s  t h a t  t h e \nexpansion should be seen as \u201cArab\u201d because \nit was closely analogous to the barbarian \ninvasions in Western Europe. Like those \ninvasions, he claims, the conquests were \npart of a process of ethnogenesis by which \n\u201cthe Arabs\u201d crystallized into a distinct \npeople, just as the Visigoths, Ostrogoths, \nand other peoples had done in Europe.", "start_char_idx": 13635, "end_char_idx": 16899, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "15e4eacd-c4fc-443e-8d8e-102b46d6956a": {"__data__": {"id_": "15e4eacd-c4fc-443e-8d8e-102b46d6956a", "embedding": null, "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7042", "node_type": "4", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "cdba88231733ccae4e16327b9c5df0dbc4ea4f1ea0511a9d249d835e37e35b2a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "922e7e4f-c811-48b4-870a-5b3c15788bfe", "node_type": "1", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "38067b2d764bc2c8914fa857b80930401326108ba126fdae085d541d216ebc1f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "af3e4325-aadf-4203-8387-0efdb72afdf5", "node_type": "1", "metadata": {}, "hash": "345700306faac4ea10badf8fc74e2d606c5cb94d8c3cfbbdd7c61ad69a713647", "class_name": "RelatedNodeInfo"}}, "text": "In \nview of the fact that no self-styled \u201cArab \nkingdom\u201d resembling the kingdoms of \nthe Ostrogoths or Visigoths ever seems \nto emerge, however, the idea that Arab \nethnogenesis was taking place at this time \nseems questionable. \n\nHoyland also seems to want the \u201cArab \nconquest\u201d to be similar to the Germanic \ninvasions because he sees them both \na s  p r o c e s s e s  t h a t  l a c k e d  a  r e l i g i o u s \nunderpinning. He faults Islamicists for \nsaying \u201cthat religion plays a greater role \nin the object of their study, but this is a \n\nLatin translation by Chabot (Anonymi Auctoris, \nChronicon ad Annum Christi 1234 Pertinens, I. \nLouvain: L. Durbecq, 1937), 234 [=CSCO 109, Scrip-\ntores Syri 56]) uses \u201cArabum\u201d for this passage, so \nperhaps Hoyland was simply following Chabot\u2019s \ninitiative on this rendering. But Chabot (1860-\n1948) was raised in the heyday of European \nnationalism and could be expected to see history \nin terms of projected national identities.", "start_char_idx": 16900, "end_char_idx": 17875, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "af3e4325-aadf-4203-8387-0efdb72afdf5": {"__data__": {"id_": "af3e4325-aadf-4203-8387-0efdb72afdf5", "embedding": null, "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7042", "node_type": "4", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "cdba88231733ccae4e16327b9c5df0dbc4ea4f1ea0511a9d249d835e37e35b2a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "15e4eacd-c4fc-443e-8d8e-102b46d6956a", "node_type": "1", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "47d618a2dfacc435f3396f5bc8d31104e45d021c2855376a963c6af491f51664", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cd3084b2-d954-4dbd-b79a-7598aace8858", "node_type": "1", "metadata": {}, "hash": "49c382daf535cb21cb3e4dfc0e252f7834dea873e77d4c229195b86fc70682e7", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n139  \u2022  Fred M. donner\n\ndubious claim.\u201d (p. 5). But, as we have \nseen, there is good reason to believe that \nthe conquests actually did have a religious \n(if not yet an \u201cIslamic\u201d) impetus\u2014as a \nmovement of mu\u02bemin\u016bn, \u201cbelievers,\u201d led \nby their am\u012br al-mu\u02bemin\u012bn or \u201cCommander \nof the Believers.\u201d The differences between \nthe Germanic invasions and the Arabian \nones are in this respect surely as striking \nas their similarities: in a nutshell, Western \nEurope saw the emergence neither of a \nnew Gothic scripture analogous to the \nQur\u02be\u0101n, nor of a \u201cGothic caliph, \u201c a unified \nleader of all Germanic groups having a \nreligious as well as political aura analogous \nto that of the am\u012br al-mu\u02bemin\u012bn. Instead, \nwestern Europe saw the emergence of \nseveral autonomous Gothic kingdoms. The \nGermanic invasions did not lead to the \nemergence of a new religion dominating \nEurope, as Islam came to dominate the \nNear East. Nor did the Gothic peoples who \nfell upon the Roman Empire first announce \ntheir presence by emblazoning on their \nearliest coins, inscriptions, and other \ndocuments slogans that are essentially \nreligious. The Arabian believers, however, \nadded short phrases in Arabic such as \u201cIn \nthe name of God, who has no associate\u201d \nto their first coins, based on Byzantine or \nSasanian prototypes, which are among \nthe earliest documents testifying to their \npresence. The religious (if not yet Islamic) \ncharacter of the early expansion of the \nbelievers\u2019 movement is thus not merely \na figment of the imagination of modern \nhistorians, snookered by later Islamic \nsources, but something for which solid \nseventh-century documentation actually \nexists. \n\nHoyland\u2019s determined avoidance of any \nreligious explanation for the Believers\u2019 \nmovement also leads him to neglect \n\ncompletely the possibility that apocalyptic \ne s c h a t o l o g y ,  t h e  a n t i c i p a t i o n  o f  t h e \nimminent end of the world, may have \nplayed a part in its dynamism. This idea \nhas in recent years gained considerable \nsupport, partly because of the patently \neschatological character of many Qur\u02be\u0101nic \npassages. In God\u2019s Path, however, makes no \nmention at all of eschatological concerns.15 \nHoyland describes in some detail the two \nUmayyad sieges of Constantinople, but \nsays nothing about apocalyptic thought \nas a possible motivation for them, even \nthough the conquest of that city was a \ncentral and highly-anticipated event in \nearly Islamic apocalyptic texts, a key \nobjective to be achieved in order to usher \nin the End-Time. The extraordinary effort \nexpended by the Umayyads to carry out \nthese two assaults suggests that the \nconquest of Constantinople may have \nhad cosmic significance to them, as one \nwould expect if they were motivated by \neschatological concerns. It is perfectly \nfine to point out that the conquerors \nwere united by a common commitment \nto jih\u0101d, and one might certainly further \ndevelop the idea that it was the common \nexperience of engaging in jih\u0101d together \nthat helped bond conquerors of disparate \ntribes and regions together, and so helped \na movement imbued with communitas \ndevelop the institutional structures of \na nascent state. But jih\u0101d in the name of \nwhat, for what cause? Unless we assume \nsomething like eschatological enthusiasm, \nit is difficult to understand what would \nhave motivated the early believers to \nembark on the conquests in the first place. \n\n15.  The index has no entry for \u201capocalyptic/\nism,\u201d \u201ceschatology,\u201d \u201cLast Judgment,\u201d or yawm \nal-d\u012bn (\u201cDay of Judgment\u201d).", "start_char_idx": 17880, "end_char_idx": 21438, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cd3084b2-d954-4dbd-b79a-7598aace8858": {"__data__": {"id_": "cd3084b2-d954-4dbd-b79a-7598aace8858", "embedding": null, "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7042", "node_type": "4", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "cdba88231733ccae4e16327b9c5df0dbc4ea4f1ea0511a9d249d835e37e35b2a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "af3e4325-aadf-4203-8387-0efdb72afdf5", "node_type": "1", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "f5d842907df2fa11b5c99240573b39bbd419ec39eea5a44ba0b23444a046dc80", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6c51a168-0029-43cd-af30-9c5a5d88c8ba", "node_type": "1", "metadata": {}, "hash": "80eb7fd8feac8bfb04955f42a9bbb52ec1d9db824de50fb0289b6979e10e9f24", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n Robert Hoyland\u2019s In God\u2019s Path: The Arab Conquests  \u2022  140\n\nThe apocalyptic spark seems most likely \nto be what ignited the sudden burst of \nexpansionist conquest that we associate \nwith the eventual emergence\u2014almost a \ncentury later\u2014of Islam. \n\nIt is unfortunate that this well-written \na n d  r e a d a b l e  v o l u m e  e m b r a c e s  a n \ninterpretation that, to this reviewer at \nleast, seems so stubbornly wrong-headed. \n\nThe many non-specialists who are likely \nto learn from it for the first time about \nthe events of Islam\u2019s origins will either be \nforced to re-conceptualize what they know \nas they learn more, or will continue to \ncling to the outmoded trope of the \u201cArab \nconquests.\u201d In neither case will In God\u2019s \nPath have done them a service.", "start_char_idx": 21443, "end_char_idx": 22234, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6c51a168-0029-43cd-af30-9c5a5d88c8ba": {"__data__": {"id_": "6c51a168-0029-43cd-af30-9c5a5d88c8ba", "embedding": null, "metadata": {"identifier": "alusur-7043", "author": "Melchert, Christopher ", "title": "\u02bfAbd al-Ra\u1e25m\u0101n Ma\u1e25j\u016bb\u012b, Al-Mu\u1e63\u1e6dala\u1e25 al-\u1e25ad\u012bth\u012b min khil\u0101l Kit\u0101b al-Jar\u1e25 wa-al-ta\u02bfd\u012bl li-Ibn Ab\u012b \u1e24\u0101tim al-R\u0101z\u012b", "date": "2015-11-15", "file": "alusur-7043.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7043", "node_type": "4", "metadata": {"identifier": "alusur-7043", "author": "Melchert, Christopher ", "title": "\u02bfAbd al-Ra\u1e25m\u0101n Ma\u1e25j\u016bb\u012b, Al-Mu\u1e63\u1e6dala\u1e25 al-\u1e25ad\u012bth\u012b min khil\u0101l Kit\u0101b al-Jar\u1e25 wa-al-ta\u02bfd\u012bl li-Ibn Ab\u012b \u1e24\u0101tim al-R\u0101z\u012b", "date": "2015-11-15", "file": "alusur-7043.pdf"}, "hash": "979ad1d77acadf61c9cb1e0f1242ac85c115f1793ad652723f99e27c65732e48", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cd3084b2-d954-4dbd-b79a-7598aace8858", "node_type": "1", "metadata": {"identifier": "alusur-7042", "author": "Donner, Fred M. ", "title": "Robert Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire ", "date": "2015-11-15", "file": "alusur-7042.pdf"}, "hash": "ba7cbf78131cf6b4d5bdfb8907d4ad564ec7c189a17489153124ca6cac29dd8f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e4e5fe99-47b1-45aa-b2b2-738bba17328c", "node_type": "1", "metadata": {}, "hash": "490d401f48908498360a14de286b52e45c71a3f34a6a54bb4cb37499be9c7a95", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 141-142\n\nBook Review\n\nTh i s  i s  e v i d e n t l y  a n  e d i t i o n  o f Ma\u1e25j\u016bb\u012b\u2019s doctoral dissertation from around 2003, under the direction of \nMu\u1e25ammad al-\u1e62iqill\u012b al-\u1e24usayn\u012b, presum-\nably in Fez. It is a highly systematic survey \nof hadith terminology in Ibn Ab\u012b \u1e24\u0101tim\u2019s \nhuge biographical dictionary, al-Jar\u1e25 wa-al-\nta\u02bfd\u012bl. About half of his entries include an \nevaluation of the person\u2019s hadith trans-\nmission, especially (in descending order \nof frequency) from his father, Ab\u016b \u1e24\u0101tim \n(d. 277/890), Ya\u1e25y\u0101 ibn Ma\u02bf\u012bn (d. 233/848), \nA\u1e25mad ibn \u1e24anbal (d. 241/855), and Ab\u016b \nZur\u02bfah al-R\u0101z\u012b (d. 264/878). Ma\u1e25j\u016bb\u012b takes \none term after another and gives first its \ndictionary (non-technical) definition, then \nits technical meaning, its appearance in \nprophetic hadith, if any, then the way it is \nused in al-Jar\u1e25 wa-al-ta\u02bfd\u012bl.\n\nThis study will be useful principally as \na reference, so that if one comes across an \nodd term, one can look it up to see how it \nused in al-Jar\u1e25 wa-al-ta\u02bfd\u012bl, e.g. mal\u012b\u02be (new \nto me), meaning \u201ctrustworthy.\u201d It seems \nto be accurate, at least as regards hadith \n\nterminology. Fairly often, Ma\u1e25j\u016bb\u012b goes \nbeyond identifying usage in al-Jar\u1e25 wa-al-\nta\u02bfd\u012bl, as when he interprets Ya\u1e25y\u0101 ibn \nMa\u02bf\u012bn\u2019s calling someone \u1e63uwayli\u1e25 by means \nof quoting Ibn \u02bfA\u0304d\u012b, al-Dhahab\u012b, and Ibn \n\u1e24ajar concerning the same man (134-5). \nThe dubious underlying assumption is \nevidently that characterizations of men \nare effectively observations of fact, so that \nIbn \u02bfA\u0304d\u012b and the rest must have meant \nexactly the same thing as Ya\u1e25y\u0101 ibn Ma\u02bf\u012bn. \nOccasionally, however, Ma\u1e25j\u016bb\u012b does \nrecognize change over time; for example, \nthe concentration of ninth-century critics \non isn\u0101d comparison to define who was \nthiqah (\u201ctrustworthy\u201d) where critics of \nthe High Middle Ages such as Ibn al-\u1e62al\u0101\u1e25 \nstressed personal characteristics such \nas probity and precision (81). He is not \nso good at terminology outside the field \nof hadith; for example, when he quotes \nIbn \u1e24ibb\u0101n as saying that someone was \na mujtahid as if it were relevant to his \nreliability as a traditionist (129), whereas \nthis quotation must mean rather that he \n\n\u02bfAbd al-Ra\u1e25m\u0101n Ma\u1e25j\u016bb\u012b, Al-Mu\u1e63\u1e6dala\u1e25 al-\u1e25ad\u012bth\u012b min khil\u0101l Kit\u0101b \nal-Jar\u1e25 wa-al-ta\u02bfd\u012bl li-Ibn Ab\u012b \u1e24\u0101tim al-R\u0101z\u012b (240-327 H) [H\u0323ad\u012bth \nterms by way of Kit\u0101b al-Jar\u1e25 wa-al-ta\u02bfd\u012bl by Ibn Ab\u012b H\u0323\u0101tim al-R\u0101z\u012b].", "start_char_idx": 45, "end_char_idx": 2415, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e4e5fe99-47b1-45aa-b2b2-738bba17328c": {"__data__": {"id_": "e4e5fe99-47b1-45aa-b2b2-738bba17328c", "embedding": null, "metadata": {"identifier": "alusur-7043", "author": "Melchert, Christopher ", "title": "\u02bfAbd al-Ra\u1e25m\u0101n Ma\u1e25j\u016bb\u012b, Al-Mu\u1e63\u1e6dala\u1e25 al-\u1e25ad\u012bth\u012b min khil\u0101l Kit\u0101b al-Jar\u1e25 wa-al-ta\u02bfd\u012bl li-Ibn Ab\u012b \u1e24\u0101tim al-R\u0101z\u012b", "date": "2015-11-15", "file": "alusur-7043.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7043", "node_type": "4", "metadata": {"identifier": "alusur-7043", "author": "Melchert, Christopher ", "title": "\u02bfAbd al-Ra\u1e25m\u0101n Ma\u1e25j\u016bb\u012b, Al-Mu\u1e63\u1e6dala\u1e25 al-\u1e25ad\u012bth\u012b min khil\u0101l Kit\u0101b al-Jar\u1e25 wa-al-ta\u02bfd\u012bl li-Ibn Ab\u012b \u1e24\u0101tim al-R\u0101z\u012b", "date": "2015-11-15", "file": "alusur-7043.pdf"}, "hash": "979ad1d77acadf61c9cb1e0f1242ac85c115f1793ad652723f99e27c65732e48", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6c51a168-0029-43cd-af30-9c5a5d88c8ba", "node_type": "1", "metadata": {"identifier": "alusur-7043", "author": "Melchert, Christopher ", "title": "\u02bfAbd al-Ra\u1e25m\u0101n Ma\u1e25j\u016bb\u012b, Al-Mu\u1e63\u1e6dala\u1e25 al-\u1e25ad\u012bth\u012b min khil\u0101l Kit\u0101b al-Jar\u1e25 wa-al-ta\u02bfd\u012bl li-Ibn Ab\u012b \u1e24\u0101tim al-R\u0101z\u012b", "date": "2015-11-15", "file": "alusur-7043.pdf"}, "hash": "7b0a4222fddace2851ac2dad109ae01b4250e27de8a2ff6824e743f0fcb00cb1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5cb47c73-decd-46b5-93b0-15d58623ba46", "node_type": "1", "metadata": {}, "hash": "16518e0f231bafcfd7089466ee3a24cbf71b804ecf3ff0a221fac7d5651fd83b", "class_name": "RelatedNodeInfo"}}, "text": "Ba\u1e25th li-nayl al-dukt\u016br\u0101h f\u012b al-dir\u0101s\u0101t al-isl\u0101m\u012byah (Beirut: D\u0101r Ibn \nH\u0323azm, 1432/2011), 474 pages.\n\nChristopher Melchert\n\nUniversity of Oxford\n\n(christopher.melchert@orinst.ox.ac.uk)\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n142  \u2022  Christopher MelChert\n\nwas much given to supererogatory prayer. \nAnother example: he defines the abd\u0101l as \n\u02bfthe virtuous, trustworthy ones given to \nrenunciation and worship\u2019 (156) without \nreference to the theory of substitution \n(that each one can be said to have taken \nthe place of another, deceased intercessor), \n\nassociation with Syria, and so on. I also \nmissed a few terms, outstandingly laysa \nbi-dh\u0101k. In all, then, this is a workmanlike \ns t u d y ,  s o m e w h a t  u n i m a g i n a t i v e  b u t \nuseful, still, for understanding particular \nexpressions of early hadith criticism.", "start_char_idx": 2417, "end_char_idx": 3238, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5cb47c73-decd-46b5-93b0-15d58623ba46": {"__data__": {"id_": "5cb47c73-decd-46b5-93b0-15d58623ba46", "embedding": null, "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7044", "node_type": "4", "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "hash": "e7a9688314a6629125407f66f8ece76f5e6011c9e10de94e6a10b44ac235bb93", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e4e5fe99-47b1-45aa-b2b2-738bba17328c", "node_type": "1", "metadata": {"identifier": "alusur-7043", "author": "Melchert, Christopher ", "title": "\u02bfAbd al-Ra\u1e25m\u0101n Ma\u1e25j\u016bb\u012b, Al-Mu\u1e63\u1e6dala\u1e25 al-\u1e25ad\u012bth\u012b min khil\u0101l Kit\u0101b al-Jar\u1e25 wa-al-ta\u02bfd\u012bl li-Ibn Ab\u012b \u1e24\u0101tim al-R\u0101z\u012b", "date": "2015-11-15", "file": "alusur-7043.pdf"}, "hash": "cb749ff09c09b5438f1cdd9f81f5a0cd949945478864381806a98a1f9e0b8006", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1015e7ed-8efd-42a9-9beb-a930d678fc79", "node_type": "1", "metadata": {}, "hash": "0b5ec4a4ae5c55b31ca8d9b6a0b7a5539f80f7ee11f00c01e066e84d10432c24", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 143-146\n\nBook Review\n\nSeta Dadoyan, whose work on the F \u0101 \u1e6d i m i d s  s t a n d s  a s  a  s t a p l e  i n medieval Armenian history, recently \npublished her trilogy The Armenians in the \nMedieval Islamic World. These ambitious \nbooks center on several significant points \nabout the nature of Armenian society \nand the place of Armenian Christians \nin the broader Islamic world. Aimed at \nboth Islamicists and Armenologists and \nnavigating both Arabic and Armenian \nsources, they provide an overview of \nArmenian-Muslim relations from the \nseventh to the fourteenth centuries. These \nbooks join recent studies in dismantling \nthe assumption that there was a single \nand united medieval Armenian society. \nSignificantly, they argue that we cannot \nsee Armenian experiences as separate \nfrom broader Near Eastern civilization. \nDadoyan\u2019s work paints a broad picture of \nrelations between Armenians and Muslims, \nsuggesting overarching patterns to make \nsense of diverse accounts and various \nevents over multiple centuries. The first \n\nvolume, reviewed here, is subtitled \u201cThe \nArab Period in Arm\u012bnyah.\u201d It introduces \nreaders to Armenian society and religiosity \nfrom the fifth century (Eznik and the \nCouncil of \u0160ahapiwan) before focusing on \nUmayyad and \u02bfAbbasid rule in the province \nand culminating in the rise and fall of the \nArcruni and Bagratuni.\n\nHistorians frequently turn to Armenian \nsources as outside verification of political, \nsocial, and religious developments in \nother places. This potentially implies \nthat Armenians are other, or even exotic, \nrendering them observers instead of \nparticipants in Near Eastern civilization. \nWe need to pay more attention to setting \nArmenian experiences into the broader \ncurrents of Near Eastern history, whether \nwe identify them as Islamic (as Dadoyan \ndoes here) or Iranian (as is more common \nin studies since the 1970s). The challenge \nis not related to a civilizational divide, \nb u t  r a t h e r  t h e  n a t u r e  o f  A r m e n i a n \nhistoriography and the structure of history \nas an academic discipline. Armenians \n\nSeta Dadoyan, The Armenians in the Medieval Islamic World: \nParadigms of Interaction, Seventh to Fourteenth Centuries. Volume \nOne: The Arab Period in Arm\u012bnyah, Seventh to Eleventh Centuries \n(New Brunswick/London: Transaction Publishers, 2011), pp. xxvii- \n208. Price: $42.95 (hardcover).  \n\nAlison M. Vacca\n\nDepartment of History, \nUniversity of Tennessee, Knoxville\n\n(avacca@utk.edu)\n\nmailto:avacca@utk.edu\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n144  \u2022  Alison M. VAccA\n\nare certainly not intrinsically foreign to \nthe Islamic world, but Armenian sources \nsupport a clear divide between Armenian \nChristians and the \u201cforeigners\u201d (aylazgi), \na term frequently employed to refer to \nArab Muslims.1 Further, as historians we \nare trained in either Armenian or Islamic \nhistory. Bridging that disciplinary divide \nr e q u i r e s  e n g a g e m e n t  w i t h  m u l t i p l e \nhistorical subfields that typically do \nnot overlap. As Dadoyan points out, the \n\u201cso-called objectivity\u201d of the historian is \nan impossible ideal because our training \ninforms what we look at and how we \nengage with the material at hand. 2 It \nshould come as no surprise, then, that \nw r i t i n g  i n t e r d i s c i p l i n a r y  h i s t o r y  i s \nhampered by our training.", "start_char_idx": 45, "end_char_idx": 3410, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1015e7ed-8efd-42a9-9beb-a930d678fc79": {"__data__": {"id_": "1015e7ed-8efd-42a9-9beb-a930d678fc79", "embedding": null, "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7044", "node_type": "4", "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "hash": "e7a9688314a6629125407f66f8ece76f5e6011c9e10de94e6a10b44ac235bb93", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5cb47c73-decd-46b5-93b0-15d58623ba46", "node_type": "1", "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "hash": "930e03bea3bf0e61b17f3d6295187b2ad76945a54b0d29b37620f072a464b636", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c8d932f2-85b2-4754-88bf-7b97c1f16a79", "node_type": "1", "metadata": {}, "hash": "a4ed258b191085da83f5abf02b2254934b3190d81e8befc9bc01ebbc77062e00", "class_name": "RelatedNodeInfo"}}, "text": "Predictably, the \ntypes of questions Islamicists might ask \nabout the Arab conquest or Umayyad and \n\u02bfAbbasid rule in Armenia are not always \nanswered in Dadoyan\u2019s book because she \nhas her own filters and concerns. \n\nDadoyan openly notes in her prologue \nthat she \u201cavoided debates on specific \nissues\u201d and deliberately did not engage \nwith \u201cwhat some call \u2018scholarship out \nthere,\u2019\u201d preferring instead \u201crelatively old \nsources such as Gibbon.\u201d3 But these debates \nand scholarship are precisely what would \nbridge the disciplinary divide and pull \nArmenia into dialogue with Islamic history. \nThe first volume of her trilogy is organized \nas traditional dynastic history: Chapter 2 \ndeals with the Arab conquest; Chapter 3, \n\n1.  Thomson, \u201cChristian Perception of History \n\u2013 the Armenian Perspective,\u201d in VAn Ginkel, Murre, \n& VAn lint (ed), Redefining Christian Identity \n(Louvain: Peeters, 2005). \n\n2.  Dadoyan, The Armenians in the Medieval \nIslamic World (New Brunswick: Transaction P, \n2011), 2.\n\n3.  Dadoyan (2011), xxv \u2013 xxvi.\n\nthe Umayyad period; and Chapter 4, the \n\u02bfAbbasid period, but a broader discussion \nabout alternative periodization in Islamic \nhistory would have prompted fascinating \nq u e s t i o n s  a b o u t  h o w  t o  u n d e r s t a n d \nA r m e n i a  a s  a  c a l i p h a l  p r o v i n c e .  F o r \nexample, Dadoyan explains that after the \ndeath of \u201cthe Prophet \u02bfAl\u012b and the rise of \nthe Meccan Umayyads\u201d in 40AH/661CE,4 \nt h e  U m a y y a d s  c r e a t e d  t h e  c a l i p h a l \nprovince of Armenia in 73AH/693CE. \nShe describes this as a correction of the \ncommonly-cited 82AH/701CE. There is no \ndemonstrably right or wrong answer here, \nas the inexactitude of the date is linked to \nthe various Arab military campaigns under \nMu\u1e25ammad b. Marw\u0101n against Byzantine \nand Armenian forces in the North. The \nproblem is not whether we choose the fitna \nof Ibn al-Zubayr or the Marw\u0101nid Reforms \nas the impetus for the creation of caliphal \nArmenia. Instead, we need to address how \nwe might write a chapter about \u201cUmayyad \nArmenia\u201d given two main problems. First, \nas Dadoyan herself argues, the Marw\u0101nids \ncreated caliphal Armenia. Seb\u0113os\u2019s treaty \nbetween T\u2018\u0113odoros \u1e58\u0161tuni and Mu\u02bf\u0101wiya \np r o m i s e s  n o  A r a b  o v e r s i g h t  i n  t h e \nprovince and, subsequently, \u0141ewond\u2019s \nhistory gives no indication that there were \nSufy\u0101nid governors in Armenia.5 Al-\u1e6cabar\u012b \n\n4.  Dadoyan (2011), 43 \u2013 44. Presumably, the \nreference to \u201cthe Prophet \u02bfAl\u012b\u201d is a typo and \nshould be read as \u02bfAl\u012b, the son-in-law and cousin \nof the Prophet Mu\u1e25ammad. The designation of \nUmayyads as Meccans reappears later in the book \nto refer (correctly) to Ab\u016b Sufy\u0101n. While we might \nalso count \u02bfUthm\u0101n as a \u201cMeccan Umayyad,\u201d the \nUmayyads who rose to power in 40AH/661CE in \nfact attacked Mecca twice, once in 64AH/683CE \nand again in 73AH/692CE, even reportedly starting \na fire that threatened the Ka\u02bfba itself. It was the \nheart of Zubayrid territory. \n\n5.  Seb\u0113os, Patmut\u2018iwn, ed.", "start_char_idx": 3411, "end_char_idx": 6416, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c8d932f2-85b2-4754-88bf-7b97c1f16a79": {"__data__": {"id_": "c8d932f2-85b2-4754-88bf-7b97c1f16a79", "embedding": null, "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7044", "node_type": "4", "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "hash": "e7a9688314a6629125407f66f8ece76f5e6011c9e10de94e6a10b44ac235bb93", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1015e7ed-8efd-42a9-9beb-a930d678fc79", "node_type": "1", "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "hash": "80617a1307a26820056a1f9bb797a8369ce38c59ee7df6cb1b72717f0a1eb03f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a70a2b70-e5f8-40bb-a4fe-4cf238efd6e5", "node_type": "1", "metadata": {}, "hash": "65f50c74d38b33597fba4cf9273503228e5e373f250c90cb22f1c3548ae5f63e", "class_name": "RelatedNodeInfo"}}, "text": "5.  Seb\u0113os, Patmut\u2018iwn, ed. Abgaryan (Erevan: \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nSeta Dadoyan\u2019s The Armenians in the Medieval Islamic World  \u2022  145\n\ne v e n  m e n t i o n s  a  Z u b a y r i d  g o v e r n o r \nnamed Muhallab b. Ab\u012b \u1e62ufra stationed \nthere in 67AH/687CE,6 so it seems unlikely \nthat the Sufy\u0101nids ever controlled the \nterritory directly. Second, we only have \n\u02bfAbbasid-era sources about the Umayyad \nperiod. Seb\u0113os\u2019s Patmut\u2018iwn cuts off at the \nend of the first fitna and \u0141ewond wrote his \nPatmagirk\u2018 after the rise of the \u02bfAbbasids. \nOur earliest Arabic sources on caliphal \nArmenia, such as the works of Khal\u012bfa b. \nKhayy\u0101\u1e6d, al-Ya\u02bfq\u016bb\u012b, and al-Bal\u0101dhur\u012b, are \nfrom the ninth century. Telling conquest- \nand Umayyad-era history of a caliphal \nprovince without problematizing the \nextant sources bypasses an enormous body \nof literature on Islamic historiography.  \n\nDadoyan\u2019s attempt to circumvent the \nproblem of reliability of extant sources \nputs the accounts about caliphal Armenia \ninto a broader history, i.e. looking for \npatterns that make sense of Umayyad and \n\u02bfAbbasid history based on our knowledge \nof Islamic history writ large. Yet her focus \non \u201cparadigms of interaction\u201d presents the \nreader with a frustrating conundrum. On \nthe one hand, Dadoyan is committed to \nshowing diversity and heterodoxy within \nArmenian society. On the other hand, she \nproposes that we generalize history, as \nif \u201cArmenians\u201d and \u201cMuslims\u201d over the \ncenturies always interacted with each \nother in predictable ways that we can now \n\nHaykakan SSH Gitut\u2018yunneru Akademiayi \nHratarak\u010d\u2018ut\u2018yun, 1979), 164; Jinbashian, \u201cArabo-\nArmenian peace treaty of A.D. 652,\u201d Haykazean \nhayagitakan hand\u0113s 6 (1977-8), 169 \u2013 174.\n\n6.  al-\u1e6cabar\u012b, Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk, \ned. de Goeje (Leiden: Brill, 1879 \u2013 1901), II 750: \nMuhallab is placed over Maw\u1e63il, Jaz\u012bra, Azerbaijan, \nand Armenia, a province known since M. Bates\u2019s \n1989 article as \u201cthe Umayyad North\u201d; Laurent & \nCanard, L\u2019Arm\u00e9nie entre Byzance et l\u2019Islam (Lisbon: \nLibrairie Bertrand, 1919/1980), 410 n. 6.\n\nidentify and isolate as paradigmatic. If \u201c[t]\nhe point is that the Armenian experience \nin the medieval Near East is too diverse \nand complicated to respond to simplistic \nand quasi-epic constructions,\u201d7 then how \ncan the reader make use of \u201cparadigms \nof interaction\u201d? Every historian looks for \nshapes to give meaning to our sources and \nto the events we study, but this surely does \nnot signify that there are broad patterns \ngoverning all of the shapes over multiple \ncenturies. \n\nTo take a specific example, one of \nDadoyan\u2019s paradigms of interaction is \nthe proliferation of treaties stipulating \nArmenian dhimmitude. Dadoyan argues \nthat \u201cthe issue of strict authenticity [of \nany particular treaty] is secondary to the \nhistoricity of the tradition of so-called \nIslamic Oaths to Christians in medieval \nhistories.\u201d8 While scholars have revisited \nthe issue of authenticity recently,9 she \nis undeniably correct that Armenians \nand Muslims frequently signed multiple \ncomparable treaties throughout the entire \nperiod of this study and beyond.", "start_char_idx": 6389, "end_char_idx": 9504, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a70a2b70-e5f8-40bb-a4fe-4cf238efd6e5": {"__data__": {"id_": "a70a2b70-e5f8-40bb-a4fe-4cf238efd6e5", "embedding": null, "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7044", "node_type": "4", "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "hash": "e7a9688314a6629125407f66f8ece76f5e6011c9e10de94e6a10b44ac235bb93", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c8d932f2-85b2-4754-88bf-7b97c1f16a79", "node_type": "1", "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "hash": "4acdadd63c9b1329bd580e1bed2d404514d7509491455b60dc9cbe79561ca072", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f58dcc3c-2dd9-4c2b-80e4-092185074d5a", "node_type": "1", "metadata": {}, "hash": "b946c02a669d0b82bc5bf0f2cad4dcc623e0a0131407d90e82f8f6c915d3a5a4", "class_name": "RelatedNodeInfo"}}, "text": "Still, it \nis unclear how a paradigmatic framework \nw o u l d  a l l o w  f o r  a n  e x a m i n a t i o n  o f \nhistoricity. To support her argument, \nDadoyan presents the treaty between \n\u1e24ab\u012bb b. Maslama and the people of Dab\u012bl/\nDwin, the caliphal capital of Armenia. She \ncompares English translations of the treaty \nfrom al-Bal\u0101dhur\u012b\u2019s ninth-century Arabic \nFut\u016b\u1e25 al-buld\u0101n and Samu\u0113l Anec\u2018i\u2019s \ntwelfth-century Armenian Hawak\u2018munk\u2018 \ni groc\u2018 patmagrac\u2018. As they appear here, \n\n7.  Dadoyan (2011), 3.\n8.  Dadoyan (2011), 59.\n9.  See Robinson, Empire and Elites after the \n\nMuslim Conquest (Cambridge: Cambridge UP, 2000) \nand Levy-Rubin, Non-Muslims in the early Islamic \nEmpire (Cambridge: Cambridge UP, 2011).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n146  \u2022  Alison M. VAccA\n\nthese texts are nearly verbatim. She pulls \nin references to comparable Ayy\u016bbid-, \nM o n g o l - ,  S a f a v i d - ,  a n d  O t t o m a n - e r a \ntreaties and concludes: \u201cit can be argued \nthat irrespicive [sic] of their authenticity\u2014\nwhich cannot be established anyway\u2014in \nmedieval Armenian histories the tradition \nof oaths should be studied as a single broad \naspect of Islamic-Armenian relations.\u201d10\n\nWith this example, Dadoyan casts a \nwide net to speak about the long history \nof Armenian-Muslim relations, but it is \nin fact a remarkable comparison that \ncan illuminate a much more specific, \nhistoricized moment: the twelfth century. \nIt suggests that Samu\u0113l Anec\u2018i or his \ninformants had access to Arabic sources \nand that these informed the Armenian \nhistorian so much that he even referred to \nthe city by the Arabic D\u0101bil [sic]11 instead \nof by the Armenian Dwin. This does not \nnecessarily diverge from the findings \nabout other Armenian histories written in \ntwelfth-century Ani,12 but it does suggest \nthat this is part of a much broader literary \ninteraction that should be contextualized \nand examined in greater depth instead of \nas an unmoored paradigm, comparable \nto the Prophet\u2019s Medinan oaths and the \n\n10.  Dadoyan (2011), 61.\n11.  The Arabic name for Dwin appears as D\u0101bil \n\nconsistently in this volume and should instead \nbe read Dab\u012bl. Also, it is unclear why it appears \nwith a macron in this particular instance, since \nthis passage purports to translate the treaty from \nArmenian and, accordingly, should not have long \nvowels.\n\n12.  Kouymjian, \u201cMxit\u2018ar (Mekhitar) of Ani on \nthe Rise of the Seljuqs,\u201d REA 6 (1969), 331 \u2013 53 \nand Kouymjian, \u201cProblems of Medieval Armenian \nand Muslim Historiography: the Mxit\u2018ar of Ani \nFragment,\u201d IJMES Vol. 4 No. 4 (1973), 465 \u2013 475. \nGranted, Mxit\u2018ar Anec\u2018i was probably familiar with \nPersian sources rather than Arabic.\n\nOttomans alike. \nWhile this is a serviceable example of \n\nhow the paradigmatic approach favors \nthe generalized retelling of history, the \nmatter is moot anyway since Dadoyan\u2019s \ns o u r c e s  c a n n o t  b e  v e r i fi e d .", "start_char_idx": 9505, "end_char_idx": 12396, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f58dcc3c-2dd9-4c2b-80e4-092185074d5a": {"__data__": {"id_": "f58dcc3c-2dd9-4c2b-80e4-092185074d5a", "embedding": null, "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7044", "node_type": "4", "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "hash": "e7a9688314a6629125407f66f8ece76f5e6011c9e10de94e6a10b44ac235bb93", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a70a2b70-e5f8-40bb-a4fe-4cf238efd6e5", "node_type": "1", "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "hash": "2de3d62abafff273259709b0201266681547420251ec70847774954ce2fcb499", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "17a359ce-62ad-43d5-a4d7-eda87fb26503", "node_type": "1", "metadata": {}, "hash": "716fc648f28f54e3c43b54e8aab999eb12ed7482babcce300c321043ab36dbe5", "class_name": "RelatedNodeInfo"}}, "text": "S a m u \u0113 l \nAnec\u2018i\u2019s text actually covers the Arab \nc o n q u e s t  o f  D a b \u012b l / D w i n  v e r y  b r i e fl y \nand does not mention \u1e24ab\u012bb b. Maslama \nat all.13 Dadoyan\u2019s footnote for Samu\u0113l \nAnec\u2018i\u2019s rendition of the treaty points \nthe reader not to the Hawak\u2018munk\u2018 itself, \nbut to a passage from a modern study of \nArmenian history that does not mention \nSamu\u0113l at all. Without recourse to the \nexact passage in Samu\u0113l Anec\u2018i\u2019s text, \nwe cannot make any conclusions about \na twelfth-century rendition of the treaty \nor its potential relation to earlier Arabic \naccounts, let alone the similarities between \nit and Ayy\u016bbid-, Mongol-, Safavid-, and \nOttoman-era treaties. \n\nWe need historians who are brave \nenough to step back from the minutia, \nto gather up all of the details, and to \nshape them into some sort of narrative. \nDadoyan takes a look at the big picture \nand challenges modern presumptions \nabout categorical identities in the Near \nEast. Significantly, the first volume of The \nArmenians in the Medieval Islamic World \nis approachable and encourages students \nof Armenian history to read the Armenian \ntexts against the grain. From a research-\noriented perspective, it introduces a \nnumber of interesting questions that \nD a d o y a n  w i l l  h o p e f u l l y  c o n t i n u e  t o \nadvance in future publications.   \n\n13.  Samu\u0113l Anec\u2018i, Hawak\u2018munk\u2018 i groc\u2018 \npatmagrac\u2018, ed. T\u0113r-Mik\u2018elean (Va\u0142ar\u0161apat: \u0112\u01f0miacni \ntparan, 1893), 80.", "start_char_idx": 12398, "end_char_idx": 13855, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "17a359ce-62ad-43d5-a4d7-eda87fb26503": {"__data__": {"id_": "17a359ce-62ad-43d5-a4d7-eda87fb26503", "embedding": null, "metadata": {"identifier": "alusur-7045", "author": "Martin Varisco, Daniel ", "title": "\u1e6caha \u1e24usayn \u02bfAwa\u1e0d Hudayl, Tamarrud\u0101t al-qab\u012bla f\u012b \u02bfa\u1e63r al-dawla al-Ras\u016bl\u012bya wa-atharh\u0101 f\u012b al-\u1e25ay\u0101t al-\u02bf\u0101mma f\u012b al-Yaman", "date": "2015-11-15", "file": "alusur-7045.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7045", "node_type": "4", "metadata": {"identifier": "alusur-7045", "author": "Martin Varisco, Daniel ", "title": "\u1e6caha \u1e24usayn \u02bfAwa\u1e0d Hudayl, Tamarrud\u0101t al-qab\u012bla f\u012b \u02bfa\u1e63r al-dawla al-Ras\u016bl\u012bya wa-atharh\u0101 f\u012b al-\u1e25ay\u0101t al-\u02bf\u0101mma f\u012b al-Yaman", "date": "2015-11-15", "file": "alusur-7045.pdf"}, "hash": "d4de68f420be22e0e973e8e0a1472ad03ba575c7d167e401ffe3c616da7340b0", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f58dcc3c-2dd9-4c2b-80e4-092185074d5a", "node_type": "1", "metadata": {"identifier": "alusur-7044", "author": "Vacca, Alison M. ", "title": "Seta Dadoyan, The Armenians in the Medieval Islamic World: Paradigms of Interaction, Seventh to Fourteenth Centuries. ", "date": "2015-11-15", "file": "alusur-7044.pdf"}, "hash": "a132b79ec9b5edf2956fc47d262f34703c0b9fa39b7d67048edde3e45cf109ca", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ec089a7e-7a12-448a-a067-e7bf8132709a", "node_type": "1", "metadata": {}, "hash": "51cd58654ee0ba8b28d9c44219995dae8a2c9f3b417b7c8f1bfd1cb8a4f6356f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 147-148\n\nBook Review\n\nThis important volume is based on a doctoral dissertation submitted in 2004 to the Department of History \nat Aden University. It follows a number \nof valuable sources on the Rasulid era \nin Yemen that have been published in \nYemen and are rarely accessible outside \nYemen. The author has consulted 182 \nArabic sources (manuscripts and printed \nmaterial), including the major chronicles, \nbut is unaware of important sources in \nWestern languages by R. B. Serjeant, G. Rex \nSmith, Eric Vallet and other scholars who \nhave written on the Rasulids. The Intro-\nduction (pp. 15-20) lays out the purpose of \nthe book, which is to highlight the inter-\naction of Yemeni tribes with the Rasulid \nstate. The Rasulids and the Zaydi imams, \nlocated in the northern highlands, forged \nalliances with various tribes, who were \nprone to frequently rebel against Rasulid \npolicies and taxation. The main value of \nthe book is presenting information on the \nrelations of the Rasulid rulers to specific \nYemeni tribes rather than simply having a \n\nchronological account.\nHis text is divided into four parts. The \n\nfirst part describes the politics of the \nRasulid state and the nature of the tribal \nsystem at the time. The second part \nfocuses on several specific tribal rebellions, \nindicating their causes and consequences, \nwhether political, economic, social or \nreligious. The third part concentrates \non the Yemeni tribes \u02bfAkk, al-Ash\u02bf\u0101r, \nMadh\u1e25aj and \u1e24imyar, but also discusses \nother specific tribes as they related to \nthe Rasulid state. The final part analyzes \nthe methods of peacemaking and military \naction of the Rasulids in dealing with the \ntribes. Also included in the Introduction \n(pp. 20-36) is an annotated description of \nthe major Rasulid texts consulted for the \nstudy. \n\nThe book includes a number of valuable \nappendices, listing the Ayyubid and Rasulid \nrulers in Yemen, as well as the Zaydi imams \nduring the period. A genealogical chart \nof the descendants of \u02bfAl\u012b ibn Mu\u1e25ammad \nibn H\u0101r\u016bn (known as al-Ras\u016bl) is provided, \n\n\u1e6caha \u1e24usayn \u02bfAwa\u1e0d Hudayl, Tamarrud\u0101t al-qab\u012bla f\u012b \u02bfa\u1e63r al-dawla \nal-Ras\u016bl\u012bya wa-atharh\u0101 f\u012b al-\u1e25ay\u0101t al-\u02bf\u0101mma f\u012b al-Yaman (626-858 H) \n[Tribal Revolts in the Era of the Rasulid State and their Impact on \nOrdinary Life in Yemen] (Aden: D\u0101r al-Waf\u0101q, 1433/2012), 440 pages.\n\nDaniel Martin Varisco\n\nQatar University\n\n(dmvarisco@ahjur.org)\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n148  \u2022  Daniel Martin Varisco\n\nas well as a chart of Yemeni tribes from \nthe ancestral stock of Kahl\u0101n and \u1e24imyar. \nThe four maps provided (of the Rasulid \nstate and tribal groups) are very difficult \n\nto read, given the small size of the print. \nIn addition to the bibliography there are \nindices of individuals (pp. 395-411), tribes \n(pp. 413-421) and placenames (pp. 423-436).", "start_char_idx": 45, "end_char_idx": 2878, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ec089a7e-7a12-448a-a067-e7bf8132709a": {"__data__": {"id_": "ec089a7e-7a12-448a-a067-e7bf8132709a", "embedding": null, "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7046", "node_type": "4", "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "hash": "e2de27c4167c25332b8996ce05cc0d67f663ef4634bdc7d1a6d3066b98337a9d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "17a359ce-62ad-43d5-a4d7-eda87fb26503", "node_type": "1", "metadata": {"identifier": "alusur-7045", "author": "Martin Varisco, Daniel ", "title": "\u1e6caha \u1e24usayn \u02bfAwa\u1e0d Hudayl, Tamarrud\u0101t al-qab\u012bla f\u012b \u02bfa\u1e63r al-dawla al-Ras\u016bl\u012bya wa-atharh\u0101 f\u012b al-\u1e25ay\u0101t al-\u02bf\u0101mma f\u012b al-Yaman", "date": "2015-11-15", "file": "alusur-7045.pdf"}, "hash": "b5094bd1aed2584248565b490026f8017f7ab55724979f1d843dc7813f2b814c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d142ad15-1e2b-4bd1-b6d7-6ce08c15ffcd", "node_type": "1", "metadata": {}, "hash": "c2957f1d9664a1d678e681e50066f84c8d59ea25c58bf5a660f811bd6715fc30", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 149-153\n\nBook Review\n\nAz i z  a l - A z m e h  a i m s  h i s  T h e E m e r g e n c e  o f  I s l a m  i n  L a t e A n t i q u i t y  a t  t w o  o f  t h e  m o s t \nimportant questions concerning Middle \nEastern history: how did the Muslim faith \narise, and what was the role of the Arab \npeople in the venture of Islam? Al-Azmeh \nproposes to lead the flock of Middle East \nhistorians into the pastures of Hellenism, \nL a t e  A n t i q u i t y  a n d  a n t h r o p o l o g y  o f \nreligion, which he intones have been little-\nnibbled hitherto, and thereby suggests a \n\u201cfresh look at Muslim emergence\u201d (i). With \nthis ambitious program, The Emergence \nof Islam is a lengthy text which surveys a \nwide array of studies written over the past \n150 years on Late Antiquity, early Islam, \npaganism and monotheism to evaluate \nthe paradigms through which modern \nscholars contemplate Islam\u2019s rise and to \nsituate al-Azmeh\u2019s own position.\n\nThe admirably omnivorous bibliography \nand the extensive discussions of Late \nAntique Christianity and Mediterranean \npolytheism, politics and philosophy in \n\nChapters 1 and 2 establish this book as the \nfruit of a long scholarly genesis. Pursuant \nto his intentions, al-Azmeh introduces a \nhost of intriguing theoretical questions \nabout the nature of monotheism, the \npatterns of its adoption and its continuities \nwith prior beliefs, and his expedition \ninto Arabian polytheism in Chapter 4 \nadds further potentials for complexity, \nall of which should be welcomed by \nspecialists. Al-Azmeh\u2019s attention to recent \na r c h a e o l o g i c a l  fi n d s  a n d  p r e - I s l a m i c \nArabian epigraphy is another strength of \nthe book, presenting a store of material \nthat can facilitate constructive advances \nin scholarship. As the reader rounds the \ncorner into the book\u2019s final chapter on the \narticulation of Islam as the end-product \nof Umayyad imperial canonisation, he \nwill have traversed a plentiful gamut of \ndetails and inferences that argue for the \ndevelopment of Paleo-Islam, an \u201cArab \nreligion\u201d (100) in the \u201cpagan reservation\u201d \n(40) of central Arabia, into a \u201crecognisably \nMuslim cult\u201d and an \u201cimperial religion\u201d \n\nAziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h  \nand His People (Cambridge: Cambridge University Press, 2014),  \npp. xxiii-634. ISBN: 9781107031876, Price: \u00a3110 (US$180).\n\nPeter Webb\n\nDepartment of History\nSOAS, University of London\n\n(pw9@soas.ac.uk)\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n150  \u2022  Peter Webb\n\n(428) under the transformative vision of \nthe Caliph \u02bfAbd al-Malik and his entourage \nwho rigorously dissociated their Islam \nfrom both \u201cArab religion\u201d and Judeo-\nChristian monotheisms. By this juncture, \nhowever, the reader will also be carrying \na number of qualms, and these need \nsome elaboration before appraising the \nconclusions al-Azmeh draws from his \ntheoretical questions.\n\nO n e  i s s u e  s t e m s  f r o m  a l - A z m e h \u2019 s \ntheoretical lens.", "start_char_idx": 45, "end_char_idx": 3027, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d142ad15-1e2b-4bd1-b6d7-6ce08c15ffcd": {"__data__": {"id_": "d142ad15-1e2b-4bd1-b6d7-6ce08c15ffcd", "embedding": null, "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7046", "node_type": "4", "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "hash": "e2de27c4167c25332b8996ce05cc0d67f663ef4634bdc7d1a6d3066b98337a9d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ec089a7e-7a12-448a-a067-e7bf8132709a", "node_type": "1", "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "hash": "8e031846520960cd71e48e9bd03bf72ece752b44b7cc4fc17102cdc7beddc837", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4f10a946-9ec7-4609-a4dd-f5830bb5d252", "node_type": "1", "metadata": {}, "hash": "6532bb30d6a68661c7e240e8875b5b8c797e2916edc8482b8f2961fcf55bf97f", "class_name": "RelatedNodeInfo"}}, "text": "By formulating a model \ni n  C h a p t e r s  1 - 2  f o r  t h e  e m e r g e n c e \no f  m o n o t h e i s m s  i n  L a t e  A n t i q u i t y \na s  a  f u n c t i o n  o f  c u l t i c  a n d  p o l i t i c a l \ncentralisation, he establishes a mould \ninto which he pours the evidence about \nearly Islam, driving the argument that \nIslam\u2019s form needs to be understood as \na (independent) replication of processes \ni n  C h r i s t i a n i s i n g  R o m e  ( 2 7 9 ) .  T h e \npreponderant weight accorded to Romano-\nByzantine legacies renders al-Azmeh\u2019s \nvision of Islam as beholden to what he \nd u b s  \u201c R o m a n i t y \u201d ,  a n d  t h e  s p a c e  f o r \nSasanian inputs is expressly marginalised \n(3). This could summon concerns: the \nArabic sources for early Islam are Iraqi, \nand the a priori conceptualisation of the \nIslamic faith as a purely Syrian imperial \noperation, separate from the supposedly \n\u2018Persian\u2019 Abbasids, perpetuates a timeworn \nconceptual model which is currently in \nneed of more reflection than al-Azmeh\u2019s \nmodel permits. Al-Azmeh\u2019s rigid adhesion \nt o  h i s  m o d e l  a l s o  h a s  t h e  a t t e n d a n t \ndrawback of subordinating evidence to \nstructure: the model takes precedence, and \nwhile theory is manifestly valuable in the \nfield, textual evidence remains important \n\u2013 and here the book docks in difficult \nmethodological moorings.\n\nA l - A z m e h  d e t a i l s  h i s  i n t e r p r e t i v e \n\nmethodology in a companion volume, The \nArabs and Islam in Late Antiquity (Berlin: \nGerlach, 2014). It is directed against the \nformerly hyper-critical approach to early \nIslam adopted by various scholars, but \nin seeking to redress earlier cynicism, \nal-Azmeh swings far towards a form of \npositivism whereby writers of Arabic \nliterary sources between the second/\neighth and fourth/tenth centuries are \nlauded as \u201cantiquarians\u201d (The Arabs in \nIslam 43, 62; The Emergence of Islam 173) \nwith \u201cscrupulous\u201d intentions to accurately \nrecord pre-Islamic facts. This reviewer \nsupports the broad tenor of the Arabic \nliterary tradition, but a classification of \nits authors as essentially anthropologists \nwill stumble into hazardous misreadings \nof their literature. Al-Azmeh argues for \nthe sources\u2019 empirical accuracy in order to \nuse them as data repositories from which \nalmost any quotation can be extracted to \nreconstruct the pre-Islamic Arab way of life, \nbut this approach is not sustainable. While \nArabic literature houses incredibly rich \ninformation, it is not a cultural monolith: \nanecdotal contradictions abound, and the \nmost pressing task of analysis is not simply \nto distinguish \u2018correct\u2019 from \u2018false\u2019, but \nrather to question why different visions \nof the past subsisted (and co-existed) in \nArabic literature. The field remains needy \nof better understanding of the discourses \nwhich constructed the edifices of classical \nArabic literature before the corpus can \nbe simply trawled for data. The sources \nrequire diachronic analysis to unpick the \nlayers of historiography that developed \nover the 300-year period of recording the \npre-Islamic past, with due accord to genre \nand the voices of classical-era authors, as \nthey were developing varied discourses. \nR e l e g a t i n g  w r i t e r s  t o  t h e  s t a t u s  o f", "start_char_idx": 3028, "end_char_idx": 6321, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4f10a946-9ec7-4609-a4dd-f5830bb5d252": {"__data__": {"id_": "4f10a946-9ec7-4609-a4dd-f5830bb5d252", "embedding": null, "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7046", "node_type": "4", "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "hash": "e2de27c4167c25332b8996ce05cc0d67f663ef4634bdc7d1a6d3066b98337a9d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d142ad15-1e2b-4bd1-b6d7-6ce08c15ffcd", "node_type": "1", "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "hash": "bf9ddbf7165201986549931a47e038f524241bb2f0a4159a57efc2de2ff33b28", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3659bee3-8dc5-4e9e-b1ae-1f659d5fea4b", "node_type": "1", "metadata": {}, "hash": "472cf8ec0bfc53910fa1b833396de36bdb1159c084fa11eb89f017b5d41a6ec1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nAziz al-Azmeh\u2019s The Emergence of Islam in Late Antiquity  \u2022  151\n\narchivists homogenises them and silences \ntheir voices, overlooking the important \nadvances in modern historiography that \nanalyse history writing as narrative. \nAl-Azmeh\u2019s The Arabs and Islam refers \nto Hayden White as a kind of waiver (37), \nnoting the value of his narratological \ntheories, but not adopting his methods. \n\nAccordingly, The Emergence of Islam \nt r a c e s  I s l a m \u2019 s  d e v e l o p m e n t  w i t h o u t \ngiving feel for the Arabic material from \nwhich its evidence is adduced, and it rests \nmanifold conclusions on single anecdotes. \nFor example, a reference in the fourth/\ntenth century al-I\u1e63fah\u0101n\u012b\u2019s Kit\u0101b al-Agh\u0101n\u012b \nabout the Island of \u1e24a\u1e0d\u016b\u1e0d\u0101 as a place of \nimprisonment is adduced to indicate that \nthe pre-Islamic Arabs had an articulated \npan-Arabian public political sphere (142). \nOne reference in the reconstituted \u2018source\u2019 \nof the second/eighth Ibn Is\u1e25\u0101q\u2019s biography \nof Muhammad is quoted as evidence for \nthe \u2018fact\u2019 that pre-Islamic Arabs had a \nhabit of rubbing their bodies on idols \n(226). And a quotation from the Book of \nExodus is matched with an anecdote from \nthe fifth/eleventh century Iranian poetry \nspecialist al-Tabr\u012bz\u012b to prove that the \npre-Islamic Arabs and ancient Hebrews \nshared common views towards sacrifice \n(225). Chapter 3 relies particularly on the \nKit\u0101b al-Agh\u0101n\u012b to reconstruct the facts of \nArab life, but the complex question of how \na book of songs, composed for a fourth/\ntenth century Hamdanid prince in Aleppo \ncan be used as an anthropological survey \nof pre-Islamic Arabian etiquette is left for \nthe readers to resolve. \n\nAs a consequence, large sections of \nal-Azmeh\u2019s book, particularly chapters 3-5 \nreduce into vast lists of detail argued as \nbeing emblematic of the Arab ways and as \nproof for the book\u2019s model of monotheistic \n\ndevelopment. But we lack analysis as \nto why Muslim authors recorded the \ninformation, or synthesis of the facts. \nInvestigation of the \u2018facts\u2019 also unearths \ns o m e  i n c o n s i s t e n c i e s .  F o r  e x a m p l e , \nal-Azmeh is rightly critical of the notion \nof \u2018tribe\u2019, and avows to see through the \ntidy tribal classifications of Muslim-era \ngenealogies when he discusses the Iraqi \ngroup Bakr ibn W\u0101\u02beil (127), but elsewhere \nhe expressly cites Bakr as a cohesive tribal \nactor on the Iraqi-Arabian frontier (119), \nand Chapter 4 is replete with detailed \ntaxonomies of specific tribal religious \npractices. I sense that al-Azmeh wants to \ndeconstruct Orientalist prejudices about \n\u2018tribal Arabia\u2019, and this is an asset to his \nthinking (see 109), but because he uses \nMuslim-era sources with limited source-\ncritical apparatus, he incorporates their \nembedded tribalism via the backdoor, and \nso ultimately repeats too many of the old \nsentiments about \u2018Bedouin\u2019 pre-Islam. \nA l - A z m e h \u2019 s  e m p i r i c a l  a p p l i c a t i o n  o f \nArabic sources causes some misleading \ns i m p l i fi c a t i o n s  t o o .", "start_char_idx": 6326, "end_char_idx": 9361, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3659bee3-8dc5-4e9e-b1ae-1f659d5fea4b": {"__data__": {"id_": "3659bee3-8dc5-4e9e-b1ae-1f659d5fea4b", "embedding": null, "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7046", "node_type": "4", "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "hash": "e2de27c4167c25332b8996ce05cc0d67f663ef4634bdc7d1a6d3066b98337a9d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4f10a946-9ec7-4609-a4dd-f5830bb5d252", "node_type": "1", "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "hash": "29e05d9725d239473f8b1d59f4c06a367fdfec7b1552b73290a47843fd32a1d3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "40200bd7-4c40-45ea-ae3a-e3375989823b", "node_type": "1", "metadata": {}, "hash": "cdfe71c2d1da1344b2d4e9bd9fa17bf533a5e4e8dadf24cffb1f598fba7de111", "class_name": "RelatedNodeInfo"}}, "text": "F o r  i n s t a n c e ,  h e \nnames Ta\u02beabba\u1e6da Sharran as one of the \nquintessential outlaw \u1e63a\u02bf\u0101l\u012bk brigand poets \n(142), but Ta\u02beabba\u1e6da Sharran\u2019s literary \npersona as such a brigand was actually \ncrafted by Muslim narrators over 150 \nyears of storytelling between the second/\neighth and fourth/tenth centuries, and \nthe association of Ta\u02beabba\u1e6da Sharran with \nghouls, which al-Azmeh notes as an factoid \nabout pre-Islamic Arabian belief in spirits \n(209), was likewise augmented by Muslims \nand only began to truly flower in the \nfourth/tenth century with the Agh\u0101n\u012b\u2019s \nlengthy biography about the poet. Literary \nfigures such as Ta\u02beabba\u1e6da Sharran are too \ncomplex to be adduced as one-dimensional \nexemplars of this or that Arab trait: \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n152  \u2022  Peter Webb\n\nthe memories of pre-Islam became the \nproperty of Iraqi Muslims and often took \non new significations, some seemingly \ndifferent to the \u2018reality\u2019 of pre-Islamic \ntimes.\n\nA related, and also fundamental issue \nconcerns al-Azmeh\u2019s treatment of the \nArab people. Al-Azmeh\u2019s model needs \n\u2018Arabs\u2019 as the protagonists for its story \n\u2013 the possessors of a definitive range \nof pre-Islamic beliefs that constituted \nthe \u2018Arab religion\u2019, and the actors who \ntransformed Islam into its current form. \nIn aligning \u201cAll\u0101h and His people\u201d with \n\u201cArabs\u201d, the analysis ignores Bashear\u2019s \nThe Arabs and Others with its observations \nfrom hadith and exegesis that Islam \nacquired its supposed \u2018signature\u2019 Arab \ni d e n t i t y  o n l y  d u r i n g  t h e  l a t e r  fi r s t /\nseventh and second/eighth centuries. The \nproblems with viewing Islam as an \u2018Arab \nnational movement\u2019 recently resurfaced \nin Donner (Muhammad and the Believers) \na n d  M i l l a r  ( R e l i g i o n ,  L a n g u a g e  a n d \nCommunity in the Roman Near East), but \nare not aired in al-Azmeh\u2019s Arab narrative. \n\nFurthermore, al-Azmeh\u2019s underlying \nassumption that pre-Islamic pan-Arabian \npopulations were ethnically unified under \nthe term \u2018Arab\u2019, projects Arab identity \ninto an ancient past which verges on \nprimordialist racial archetype, and this \nnotion is critically challenged by the \nfact that pre-Islamic Arabians did not \n\nseem to call themselves \u2018Arabs\u2019, nor did \ntheir neighbours describe them as such, \nlabelling Arabians instead as Saracens/\nS a r a c e n i  a n d  \u1e6c a y y \u0101 y \u0113 .  A l - A z m e h \nacknowledges the absence of the name \n\u2018Arab\u2019 in pre-Islamic records, (104-5), and \nhe argues to trace Arab \u201cethnogenesis\u201d, i.e. \nthe process by which Arab communities \ndeveloped their identity (and name) over \ntime (100, 110, 147), but to substantiate \nh i s  i n v e s t i g a t i o n  i n t o  e t h n i c i t y  a n d \nethnogenesis, there is a surprising lack of \ntheoretical engagement, especially given \nal-Azmeh\u2019s wide anthropological reading \nin other fields. Scholarship now possesses \nelaborate models to interpret how groups \ngather together and imagine themselves to \nconstitute an ethnic community: the idea \nof ethnogenesis began with Max Weber, \nand more recently with key contributions \nfrom Barth, Anderson, Smith, Hobsbawm, \nGeary and Pohl and Reimitz,1 but reference \nto these works is absent in The Emergence \nof Islam.", "start_char_idx": 9363, "end_char_idx": 12569, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "40200bd7-4c40-45ea-ae3a-e3375989823b": {"__data__": {"id_": "40200bd7-4c40-45ea-ae3a-e3375989823b", "embedding": null, "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7046", "node_type": "4", "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "hash": "e2de27c4167c25332b8996ce05cc0d67f663ef4634bdc7d1a6d3066b98337a9d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3659bee3-8dc5-4e9e-b1ae-1f659d5fea4b", "node_type": "1", "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "hash": "67894b2a799d24be52648cbf4612347325b51f5f8e9a74571ad5f648094ed5e1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5e87e47f-5df0-434d-82bb-9357d98d892a", "node_type": "1", "metadata": {}, "hash": "cc8b6d345859dd54be2ed3f7a56f6bd191bec98b0b241577582096e288f87cdc", "class_name": "RelatedNodeInfo"}}, "text": "Using the word \u2018ethnogenesis\u2019 \nwithout consulting the relevant theorists \nis a substantial misrepresentation, and \nthe fallout is reflected in al-Azmeh\u2019s \nh o m o g e n i s e d  t r e a t m e n t  o f  A r a b n e s s \ni n  p r e - I s l a m .  T h e  c o n s e q u e n c e s  a r e \nn o t  m e r e l y  s e m a n t i c :  i m p o s i n g  a n \nanachronistic notion of Arabness across \nArabia engenders the presumption that \nthere was one cohesive body of people \nwho were \u2018ready\u2019 to come together under \n\n\u20091. The classic study for ethnicity and identity is Weber, Max, \u201cThe Origins of Ethnic Groups,\u201d in John \nHutchinson and Anthony Smith, Ethnicity. Oxford: Oxford UP, 1996, pp. 35-9. For more recent work, \nsee Barth, Fredrik, Ethnic groups and boundaries: The social organization of culture difference (Oslo: \nUniversitetsforlaget, 1969); Anderson, Benedict, Imagined Communities (London: Verso, 1991); Hobsbawm, \nEric, Nations and Nationalism since 1780 (Cambridge: Cambridge UP, 1990); Smith, Anthony, Chosen Peoples: \nSacred Sources of National Identity (Oxford: Oxford UP, 2003); Pohl, Walter and Helmut Reimitz (eds.), \nStrategies of Distinction: the Construction of Ethnic Communities (300-800) (Leiden: Brill, 1998); Geary, \nPatrick, The Myth of Nations: The Medieval Origins of Europe (Princeton: Princeton UP, 2003); and Jenkins, \nRichard, Rethinking Ethnicity (London: Sage, 2008).", "start_char_idx": 12570, "end_char_idx": 13965, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5e87e47f-5df0-434d-82bb-9357d98d892a": {"__data__": {"id_": "5e87e47f-5df0-434d-82bb-9357d98d892a", "embedding": null, "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7046", "node_type": "4", "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "hash": "e2de27c4167c25332b8996ce05cc0d67f663ef4634bdc7d1a6d3066b98337a9d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "40200bd7-4c40-45ea-ae3a-e3375989823b", "node_type": "1", "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "hash": "d69f6af960cac676f90c90173d80d1662f27fb7b6e33e994b68df066129119dc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3fab151b-46ba-4558-b024-3c39a22d56ab", "node_type": "1", "metadata": {}, "hash": "3b22eba76d2a267c674a9c87c260cdf64a7399dc63deda97a83dc3d8b64776d8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nAziz al-Azmeh\u2019s The Emergence of Islam in Late Antiquity  \u2022  153\n\nM u h a m m a d \u2019 s  m e s s a g e ,  a n d  s o  r i s k s \noverlooking perhaps the most important \nachievement of early Islam: the creation \nof a novel community of believers. These \npeoples\u2019 decision to call themselves Arabs \nis reflected in convoluted discourses in \nArabic literature about Arab family trees, \nthe definition of \u02bfarab\u012b and the merits of \nArabness: such issues can be broached by \ncarefully examining Muslim-era narratives, \nbut this is absent in The Emergence of \nIslam.\n\nA reader may equate the tenor of \na l - A z m e h \u2019 s  b o o k  w i t h  J a w \u0101 d  \u02bf A l \u012b \u2019 s \nten-volume survey of pre-Islamic Arabness, \nal-Mufa\u1e63\u1e63al: both present their readers \nw i t h  a n  a g g l o m e r a t i o n  o f  a n e c d o t e s \nabout \u2018Arabs\u2019, but yet without according \nspace for source-critical reflection or \ninvestigation into Muslim discourses about \ntheir pre-Islamic past. Herein, a reader \nwould expect engagement with the idea \nof al-J\u0101hiliyya (the pre-Islamic \u2018Age of \nIgnorance\u2019 or \u2018Passion\u2019): al-Azmeh offers \na brief statement illustrating his ample \ngrasp of the discourses involved (359-60), \nbut his treatment of the sources precludes \ndeeper probing; he lists Drory\u2019s important \n\n1996 article \u201cThe Abbasid Construction \nof the J\u0101hiliyya\u201d in his bibliography, but, \naccording to my reading, I could not find it \ncited in the text or footnotes. \n\nO v e r a l l ,  a l - A z m e h \u2019 s  t h o u g h t s  o n \nm o n o t h e i s m  a n d  L a t e  A n t i q u i t y  a r e \noriginal and pertinent, and it is therefore \nunfortunate that he retreated into an \nunsophisticated approach to the Arabic \ns o u r c e s  w h i c h  m e a n s  h i s  e x c e l l e n t \nquestions and inferences are not always \nb a c k e d  b y  c o m p e l l i n g  e v i d e n c e .  T h e \nresult is a dense narrative about Islam\u2019s \no r i g i n s  a s  a n  e v o l u t i o n  f r o m  p a g a n \nArabia, through a nascent guise under \nthe charismatic leadership of a prophet, \nto a fully articulated faith system in the \nFertile Crescent. This ultimately reflects \nthe narratives of many current (and past) \nscholars, and instead of spearheading the \n\u201cfresh approach\u201d, al-Azmeh rather points \ntowards it. We can hope that scholars will \ntake up his many erudite challenges and \nthink around them with more sensitive \nmethodologies to both sources and the \nnotions of community, faith and ethnicity.", "start_char_idx": 13969, "end_char_idx": 16462, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3fab151b-46ba-4558-b024-3c39a22d56ab": {"__data__": {"id_": "3fab151b-46ba-4558-b024-3c39a22d56ab", "embedding": null, "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7047", "node_type": "4", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "fb4bc843dc1030d8f5441ee4a5fd113eaf44d18a8500c176686d78ab43631264", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5e87e47f-5df0-434d-82bb-9357d98d892a", "node_type": "1", "metadata": {"identifier": "alusur-7046", "author": "Webb, Peter ", "title": "Aziz al-Azmeh, The Emergence of Islam in Late Antiquity: All\u0101h and His People", "date": "2015-11-15", "file": "alusur-7046.pdf"}, "hash": "5c629c901806c9a4c18b2d02c2c9cc589c0923fc9b8a2f1e3a75f4a3f8ce093c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "58aee99d-bcb2-4f1b-a717-6ee5f66e23ad", "node_type": "1", "metadata": {}, "hash": "db570dec4e2ba1d6c6a2713157c28d5099895cab4299e0894fb940c183e9e80b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 154-159\n\nBook Review\n\nTh i s  b o o k  b e l o n g s  t o  a  s u b fi e l d that has emerged over the past h a l f - c e n t u r y  i n  A r a b o p h o n e \nhistorical scholarship. We might call \ni t  \u201c n o n - M u s l i m  s t u d i e s . \u201d  I t  i s  fi r s t \ncousin to that historiography which \nhas focused on particular non-Muslim \nreligious communities\u2014usually Jews or \nChristians\u2014in relation to some period of \nIslamic history (think of Louis Cheikho\u2019s \npioneering work on Christian p oet s , \nscholars, and state officials, or Mu\u1e25ammad \n\u02bfAbd al-\u1e24am\u012bd al-\u1e24amad\u2019s Dawr al-yah\u016bd \nf\u012b al-\u1e25a\u1e0d\u0101rah al-isl\u0101miyyah [al-Raqqah, \n2006]). But \u201cnon-Muslim studies\u201d treats \nnon-Muslims trans-communally, usually in \ntheir legal personality, as ahl al-dhimmah. \nThe subfield is distinctive, too, in that most \nof its contributors have been Muslims, and \nhave written as such. Its appearance has \ncoincided with that of independent nation-\nstates in the Arab world, in which the \npolitical salience of religious identities and \nreligious minorities has been increasingly \ndebated amongst a new Muslim-majority \n\nreading public. It has also been invigorated \nby a growing awareness of European-\nlanguage historical scholarship, with its \nlongstanding, occasionally antagonistic \nconcern for Christians and Jews \u201cunder \nIslam.\u201d\n\nOne struggles, in fact, to find Arabic \nhistoriography on ahl al-dhimmah as \nsuch before 1949, when Arthur Stanley \nTritton\u2019s foundational The Caliphs and \ntheir Non-Muslim Subjects first appeared \nin Arabic translation (Ahl al-dhimmah f\u012b \nal-Isl\u0101m, tr. \u1e24. \u1e24abash\u012b. Cairo: D\u0101r al-Fikr \nal-\u02bfArab\u012b). But since then the studies have \nfollowed in quickening succession:\n\n\u2022\u2002Q\u0101sim \u02bfAbduh Q\u0101sim, Ahl al-dhimmah \nf\u012b Mi\u1e63r al-\u02bfu\u1e63\u016br al-wus\u1e6d\u0101: dir\u0101sah \nwath\u0101\u02beiqiyyah (Cairo, 1977\n\n\u2022\u2002Idem, Ahl al-dhimma f\u012b Mi\u1e63r min \nal-fat\u1e25 al-isl\u0101m\u012b \u1e25att\u0101 nih\u0101yat dawlat \nal-Mam\u0101l\u012bk (al-Haram, 2003)\n\n\u2022\u2002Sall\u0101m Sh\u0101fi\u02bf\u012b Ma\u1e25m\u016bd, Ahl \nal-dhimmah f\u012b Mi\u1e63r f\u012b al-\u02bfa\u1e63r al-F\u0101\u1e6dim\u012b \n\nJ\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf \nal-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b (Baghdad:  \nD\u0101r al-Mad\u012bnah al-F\u0101\u1e0dilah, 2013), 327 pages. (Paperback).\n\nLuke Yarbrough\n\nDepartment of History\nSaint Louis University\n\n(lyarbro5@slu.edu)\n\nmailto:lyarbro5%40slu.edu", "start_char_idx": 45, "end_char_idx": 2322, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "58aee99d-bcb2-4f1b-a717-6ee5f66e23ad": {"__data__": {"id_": "58aee99d-bcb2-4f1b-a717-6ee5f66e23ad", "embedding": null, "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7047", "node_type": "4", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "fb4bc843dc1030d8f5441ee4a5fd113eaf44d18a8500c176686d78ab43631264", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3fab151b-46ba-4558-b024-3c39a22d56ab", "node_type": "1", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "579a39711699488de5588d3999345b2d74802df0a802f55e47104d8674a44b2c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2ee777f4-d597-465a-9487-3f40bee3b2dd", "node_type": "1", "metadata": {}, "hash": "fb7f1d87a17d4679405afbcd8e6797be479b1d21fc1e3fa6fff416669fd3f297", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n155  \u2022  Luke Yarbrough\n\nal-th\u0101n\u012b wa-al-\u02bfa\u1e63r al-Ayy\u016bb\u012b (Cairo, \n1982\n\n\u2022\u2002Idem, Ahl al-dhimmah f\u012b Mi\u1e63r f\u012b al-\u02bfa\u1e63r \nal-F\u0101\u1e6dim\u012b al-awwal (Cairo, 1995\n\n\u2022\u2002Tawf\u012bq Sul\u1e6d\u0101n Y\u016bzbak\u012b, T\u0101r\u012bkh ahl \nal-dhimmah f\u012b al-\u02bfIr\u0101q, 12\u2013247 (Riyadh, \n1983)\n\n\u2022\u2002Shaf\u012bq Yam\u016bt, Ahl al-dhimmah f\u012b \nmukhtalif a\u1e6dw\u0101rihim wa-\u02bfu\u1e63\u016brihim \n(Beirut, 1991)\n\n\u2022\u2002Sayyidah Ism\u0101\u02bf\u012bl K\u0101shif, Mi\u1e63r \nal-isl\u0101miyyah wa-ahl al-dhimmah \n(Cairo, 1993)\n\n\u2022\u2002\u1e24asan al-Mimm\u012b, Ahl al-dhimmah f\u012b \nal-\u1e25a\u1e0d\u0101rah al-isl\u0101miyyah  (Beirut, 1998)\n\nThe subfield continues to flourish in the \nnew millennium:\n\n\u2022\u2002F\u0101\u1e6dimah Mu\u1e63\u1e6daf\u0101 \u02bfAmir, T\u0101r\u012bkh ahl \nal-dhimmah f\u012b Mi\u1e63r al-Isl\u0101miyyah min \nal-fat\u1e25 al-\u02bfArab\u012b \u1e25att\u0101 nih\u0101yat al-\u02bfa\u1e63r \nal-F\u0101\u1e6dim\u012b, 2v.", "start_char_idx": 2325, "end_char_idx": 3019, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2ee777f4-d597-465a-9487-3f40bee3b2dd": {"__data__": {"id_": "2ee777f4-d597-465a-9487-3f40bee3b2dd", "embedding": null, "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7047", "node_type": "4", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "fb4bc843dc1030d8f5441ee4a5fd113eaf44d18a8500c176686d78ab43631264", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "58aee99d-bcb2-4f1b-a717-6ee5f66e23ad", "node_type": "1", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "929a902ea5d1ce7932dceb6e170292e32378980690d9988fafbf3cd47de381b2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9ba54893-962c-4c02-875f-d98fcef35d38", "node_type": "1", "metadata": {}, "hash": "d818b78b8fe86361f3f489931db6ae43caba05e0692264ed258d136e60e60bb2", "class_name": "RelatedNodeInfo"}}, "text": "(Cairo, 2000)\n\n\u2022\u2002Ya\u1e25y\u0101 A\u1e25mad \u02bfAbd al-H\u0101d\u012b \u1e24usayn, \nAhl al-dhimmah f\u012b al-\u02bfIr\u0101q f\u012b al-\u02bfa\u1e63r \nal-\u02bfAbb\u0101s\u012b: al-fatrah al-Salj\u016bqiyyah \nnam\u016bdhajan (447\u2013590/1055\u20131194) \n(Irbid, 2004)\n\n\u2022\u2002\u1e24\u0101mid Mu\u1e25ammad al-H\u0101d\u012b Shar\u012bf, \nA\u1e25w\u0101l ghayr al-muslim\u012bn f\u012b bil\u0101d \nal-Sh\u0101m \u1e25att\u0101 nih\u0101yat al-\u02bfa\u1e63r al-Umaw\u012b \n(Amman, 2007)\n\n\u2022\u2002Wasan \u1e24usayn Mu\u1e25aym\u012bd Ghurayr\u012b, \nAhl al-dhimmah f\u012b al-\u02bfa\u1e63r al-\u02bfAbb\u0101s\u012b: \ndir\u0101sah f\u012b aw\u1e0d\u0101\u02bfihim al-ijtim\u0101\u02bfiyyah \nwa-al-iqti\u1e63adiyyah (Baghdad, 2009)\n\n\u2022\u2002Ban\u0101z Ism\u0101\u02bf\u012bl \u02bfAd\u016b, Ahl al-dhimma \nf\u012b bil\u0101d al-Kurd f\u012b al-\u02bfa\u1e63r al-\u02bfAbb\u0101s\u012b, \n132\u2013447/749\u20131055: dir\u0101sah ta\u02ber\u012bkhiyyah \nta\u1e25l\u012bliyyah (Irbil, 2011)\n\n\u2022\u2002Mu\u1e25ammad al-Am\u012bn Wuld \u0100n, Ahl \nal-dhimmah bi-al-Andalus f\u012b \u1e93ill \nal-dawlah al-Umawiyyah, 138\u2013422/755\u2013\n1031 (Damascus, 2011)\n\n\u2022\u2002\u02bfAl\u012b Fulay\u1e25 \u02bfAbdall\u0101h al-\u1e62umaydi\u02bf\u012b, Ahl \nal-dhimmah f\u012b al-Maghrib al-Aq\u1e63\u0101 min \nal-fat\u1e25 al-Isl\u0101m\u012b \u1e25att\u0101 nih\u0101yat dawlat \nal-Muwa\u1e25\u1e25id\u012bn (Amman, 2014)\n\nWe may conclude this brief, inexhaustive \nsurvey with a 2005 Zagazig University \ndissertation \u2014 fittingly, by one of Q\u0101sim\u2019s \nstudents\u2014 Zaynab \u02bfAbdall\u0101h A\u1e25mad Kar\u012br\u2019s \nAhl al-dhimma f\u012b al-\u02bfahd al-\u1e24af\u1e63\u012b (626-\n982/1228\u20131574). This is to say nothing \nof the steady flow of studies concerned \nwith specific religious communities or \nsects, or more narrowly with Islamic law \nas it related historically to non-Muslims \n(construed as ahl al-dhimmah). European-\nlanguage scholarship has engaged much \nless with the Arabophone subfield of \nnon-Muslim studies than the works that \ncomprise the subfield have done with it, \nwhich is to say, very little indeed.\n\nJ\u0101sim Mu\u1e25ammad Ka\u1e93im\u2019s study sets \nout to fill a geographical and chronological \ngap in this literature: Baghdad in the \nB\u016byid and Salj\u016bq periods, including the \ninterlude between the demise of Salj\u016bq \nrule and the Mongol sack of the city (so, \nca. 334\u2013656/945\u20131258). The book is divided \ninto four thematic chapters (fu\u1e63\u016bl). The \nfirst surveys the history of non-Muslims \n(al-dhimmiyy\u016bn) in Baghdad prior to the \nB\u016byid period, while the remaining three \ncover aspects of non-Muslims\u2019 history in \nthe period under study. There is a thorough \nintroduction and a brief conclusion.", "start_char_idx": 3020, "end_char_idx": 5118, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9ba54893-962c-4c02-875f-d98fcef35d38": {"__data__": {"id_": "9ba54893-962c-4c02-875f-d98fcef35d38", "embedding": null, "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7047", "node_type": "4", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "fb4bc843dc1030d8f5441ee4a5fd113eaf44d18a8500c176686d78ab43631264", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2ee777f4-d597-465a-9487-3f40bee3b2dd", "node_type": "1", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "95ba697d040f23341fff920cfd177a933f6673a55b28047a899529bb2c6bae43", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1e9e394d-8506-4ad9-af14-b0b505afb473", "node_type": "1", "metadata": {}, "hash": "4066c5b1324596abe49d980ea6e360b026a3d5cf3ea52c39fa675d05491d19c4", "class_name": "RelatedNodeInfo"}}, "text": "There is a thorough \nintroduction and a brief conclusion. Lastly, \nthe author provides seven appendices: four \ndiplomas of investiture from an Abbasid \ncaliph to a Christian or Jewish communal \nleader (three Nestorian katholikoi and \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nJ\u0101sim Ka\u1e93im\u2019s Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b  \u2022  156\n\na  J e w i s h  h e a d  o f  t h e  y e s h i v a ) ,  f r o m \npublished sources, and three family trees: \nof the Bukht\u012bsh\u016b\u02bf dynasty of doctors and \nthe Sabian Qurrah and Zahr\u016bn secretarial \nclans. The latter are helpful enough, the \nformer less so, as they offer no critical \napparatus whatsoever. I shall briefly \nreview each major division of the book in \nits turn, then conclude with some general \nobservations.\n\nThe introductory section is in two parts: \nprologue (muqaddimah) and introduction \n(tamh\u012bd). The prologue outlines the book\u2019s \nrationale, approach, structure, and major \nsources. The author does not conceal \nhis preference for the Abbasid caliphs\u2019 \nrule over that of the \u201cforeign\u201d B\u016byids \nand Salj\u016bqs. He is also eager to highlight \nthe salutary diversity that characterized \nI s l a m i c  s o c i e t y  i n  t h e  p e r i o d  u n d e r \nstudy. To do this, he engages in what he \ncalls \u201csocial history,\u201d which earns its \nname by being attuned to all aspects of \nnon-Muslims\u2019 participation (in effect, that \nof Christians, Jews, and Sabians, since \nZoroastrians are evidently all but invisible \nin the sources) in the society of Baghdad. \nThe book\u2019s sources, both primary and \nsecondary, are almost all in Arabic. All \nwill be known to the specialist. It is worth \nnoting that the author has exhaustively \nc o m b e d  I b n  a l - J a w z \u012b \u2019 s  M u n t a \u1e93 a m ,  a \nvaluable service; that he uses the works of \nnon-Muslim writers such as Bar Hebraeus, \nM\u0101r\u012b b. Sulaym\u0101n, and Benjamin of Tudela; \nand that he is cognizant of some European-\nlanguage scholarship, principally the work \nof Tritton and (crucially) J.-M. Fiey. The \nintroduction that next follows presents \na standard political history of the period \nunder study, concentrating on the Abbasid \ncaliphs. It is evident in these introductory \nportions of the book that the author will \n\ntake a critical approach to some of his \nsources\u2014such as the works of al-Dhahab\u012b \n(\u201cextreme\u201d in his views on non-Muslims) \nand Ibn al-Ath\u012br (too fulsome in praising \nthe late Abbasids)\u2014but not to those for \nIslam\u2019s formative period, and that he has \nconsulted a very wide range of sources \nbeyond the main ones identified in the \nprologue.\n\nThough the title of the first chapter \np r o m i s e s  a  s t u d y  o f  n o n - M u s l i m s  i n \nBaghdad before the B\u016byids, this is the \nsubject only of its second and final section \n(mab\u1e25ath). The first section is a survey \nof the juristic notion of ahl al-dhimmah \nand the financial obligations of dhimmis. \nIt is in this first section that the author\u2019s \nsanguine and ahistorical approach to the \nearly Islamic period is most apparent, \nand with it the implicit deference to \nIslamic law that characterizes much of \nthe subfield of \u201cnon-Muslim studies\u201d \noutlined above.", "start_char_idx": 5061, "end_char_idx": 8180, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1e9e394d-8506-4ad9-af14-b0b505afb473": {"__data__": {"id_": "1e9e394d-8506-4ad9-af14-b0b505afb473", "embedding": null, "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7047", "node_type": "4", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "fb4bc843dc1030d8f5441ee4a5fd113eaf44d18a8500c176686d78ab43631264", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9ba54893-962c-4c02-875f-d98fcef35d38", "node_type": "1", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "fb88fa94158f5017f2efb98759ffb3a12dbae8caf1734357d49fab96090d1f61", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3823ad21-f798-4b7c-be97-cd5a5a7b1f2c", "node_type": "1", "metadata": {}, "hash": "ac2ce509edaebd642ee72e14964c1849cf9a425f1fac129c34e5311ecc396005", "class_name": "RelatedNodeInfo"}}, "text": "Non-Muslim communities \nand the individuals that comprised them \napparently sprang into existence at the \nprecise moment that they concluded the \nall-important pact with the Muslims, \nw h e n c e  fl o w e d  t h e  s t a t i c ,  d i v i n e l y \no r d a i n e d  d h i m m a h  i n s t i t u t i o n  t h a t \nregulated their subsequent lives (\u201cthe \nQur\u02be\u0101n makes numerous references to \ndhimm\u012bs\u201d [46]; \u201cthe wisdom behind this \ndivine legislation\u2026 was to create a wide \narena for mixing with Muslims, thereby \nto facilitate their conversion to Islam. The \ngoal was certainly not to amass money\u201d \n[47]). The presentation of the dhimmah \narrangement here is highly schematic and \nidealized. Fortunately, the author soon \nrecovers his critical faculties, but it must \nbe borne in mind that the entire historical \ninvestigation is framed by reference to \npersistent personal-status categories \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n157  \u2022  Luke Yarbrough\n\ndevised by premodern Muslim jurists.\nThe picture of pre-B\u016byid Baghdad \n\npresented in the second section would \nfi t  w e l l  i n  a  m o d e r n f a \u1e0d \u0101 \u02be i l  w o r k  i n \nits glowing descriptions of economic \nflourishing coupled with the caliphs\u2019 \nboundless tolerance and leniency, but this \nrhetoric, too, gives way soon enough to \na well-informed treatment of the major \nphases in the life of non-Muslims in \nBaghdad before 334/945. The highlights \nare all here, including basic introductions \nto the major religious communities; the \ndiscriminatory decrees under al-Rash\u012bd, \nal-Mutawakkil, and al-Muqtadir; the hotly \ncontested employment of non-Muslims in \nadministration; and their participation in \nmany cultural arenas. The larger picture \nthat emerges is of a thoroughly integrated, \nmulti-religious society in which Muslims \nformed the ruling class but, apart from \nenforcing persistent minor disabilities \ns u c h  a s  t h e  j i z y a h ,  o n l y  t i g h t e n  t h e \nscrews on non-Muslims under anomalous \ncircumstances.\n\nThe second chapter studies state policy \ntoward the non-Muslims of Baghdad in \nthe period under examination, under the \nheadings of their \u201crights and obligations\u201d; \nthe state\u2019s treatment of them; and their \ncommunal leaders\u2019 dealings with the state. \nThe bulk of the section on \u201crights and \nobligations\u201d uses diplomas of investiture \nissued by the Abbasid state to communal \nleaders to flesh out the boundaries of \npeaceful cooperation. We then get the \nauthor\u2019s catalog of non-Muslims\u2019 \u201crights\u201d \n(e.g., legal autonomy, limited freedom \no f  w o r s h i p ,  a n d  s t a t e  e m p l o y m e n t , \nthe last of which is misleading) and \n\u201cobligations\u201d (e.g., respect for Islamic \nsymbols, concealment of Islamic taboos \nlike pork and alcoholic drinks). We find \n\nout about the riots that could ensue if \nthose obligations were not met, which the \nauthor blames on the urban rabble, not \nthe dhimmah arrangement itself. In the \nauthor\u2019s view (85) the significance of the \ndistinctive dress sometimes imposed on \nnon-Muslims (ghiy\u0101r) evolved gradually \nuntil the B\u016byid period, when it settled in as \na means of punitive and extortionate state \ndiscrimination.\n\nThe state\u2019s treatment of non-Muslims, \nmeanwhile, turns out to be far from a \ntop-down affair.", "start_char_idx": 8181, "end_char_idx": 11423, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3823ad21-f798-4b7c-be97-cd5a5a7b1f2c": {"__data__": {"id_": "3823ad21-f798-4b7c-be97-cd5a5a7b1f2c", "embedding": null, "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7047", "node_type": "4", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "fb4bc843dc1030d8f5441ee4a5fd113eaf44d18a8500c176686d78ab43631264", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1e9e394d-8506-4ad9-af14-b0b505afb473", "node_type": "1", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "436ece413f4c32490465a1a4dbd28dc46649cbc1d2817fc4e4eb3fe36ea0df23", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7bc223a8-3d34-49bf-b3df-c3293c25e06a", "node_type": "1", "metadata": {}, "hash": "edc1b7db9efa6974963a87fe17ad2945755b9948875e95d5b14c2e8da9de0477", "class_name": "RelatedNodeInfo"}}, "text": "Rather, for the author it \nis a ceaselessly evolving story of shifting \nalliances and conflicts among caliphs, \nB\u016byid and Salj\u016bq military men, Muslim and \nnon-Muslim high administrative officials, \nt h e  u r b a n  p o p u l a c e ,  a n d  i n fl u e n t i a l \nMuslim scholars. The dhimmah discourse \nis deployed alongside other discursive \nregisters as a weapon in this unending \nstruggle. This is a richly documented \ndiscussion with many colorful and little-\nk n o w n  a n e c d o t a l  e x a m p l e s .  M o s t  o f \nthe harsher repression is blamed by \nthe author on the urban masses and the \nscholars, whom he refers to as \u201cjurists\u201d \n(fuqaha\u02be) and who allegedly envied the \nhigh social and economic standing of \ncertain non-Muslims. This argument is \nconvincing, and reassuringly distant from \nthe wooden conception of Islamic law \nthat clogged the book\u2019s earlier sections. \nThe chapter concludes with a survey of \nhow the state interfaced with the leaders \nof non-Muslim communities. Specialists \nwill find relatively little new in this final \nsurvey. The treatment is competent but \nthinly documented, as it makes little use \nof non-Arabic sources, European-language \nscholarship, or new Arabic sources beyond \nthe well-known information of Ibn al-S\u0101\u02bf\u012b \nand al-Qalqashand\u012b on the subject.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\nJ\u0101sim Ka\u1e93im\u2019s Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b  \u2022  158\n\nT h e  t h i r d  c h a p t e r  i s  p e r h a p s  t h e \nb o o k \u2019 s  r i c h e s t .  C o v e r i n g  t h e  s o c i a l , \neconomic, and political conditions of \nnon-Muslims in Baghdad, it is divided \ninto three sections\u2014on \u201cthe relationship \nbetween ahl al-dhimmah and the society \nof Baghdad,\u201d non-Muslims\u2019 occupations, \nand their political and economic roles\u2014\nbut these tend to bleed together. We get \na reasonably thorough tour of the urban \ntopography of Baghdad and the religious \nmakeup of its inhabitants (without a good \nmap, unfortunately), a survey of the city\u2019s \nchurches and monasteries, and anecdotal \nevidence of how non-elite Muslims and \nnon-Muslims got along. The author claims \n(147) that Christians mixed far more \nfreely with Muslims than did Jews, who \nwere (as he repeatedly states, without \ncompelling justification) a community \nturned in upon itself. The sources for all \nthis are uneven; some anecdotes are richly \ndocumented from primary sources like \nthe Munta\u1e93am or the Nestorian Christian \nM\u0101r\u012b b. Sulaym\u0101n\u2019s Kit\u0101b al-majdal, but \ntoo often the author falls back on Arabic \nt r a n s l a t i o n s  o f  E u r o p e a n - l a n g u a g e \nsecondary sources, like Adam Metz\u2019s The \nRenaissance of Islam (dated) and Richard \nCoke\u2019s 1927 Baghdad: The City of Peace \n(dubious). One particularly spotty passage \n(157) blames \u201cChristian armies\u201d that, \nunder Mongol command, sacked Baghdad \nin 1258\u2014an exaggeration, to say the least. \nNevertheless, the author successfully \nshows that economic and political motives \nunderlay much of the recorded animosity \ntoward non-Muslims in the period (160).", "start_char_idx": 11424, "end_char_idx": 14451, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7bc223a8-3d34-49bf-b3df-c3293c25e06a": {"__data__": {"id_": "7bc223a8-3d34-49bf-b3df-c3293c25e06a", "embedding": null, "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7047", "node_type": "4", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "fb4bc843dc1030d8f5441ee4a5fd113eaf44d18a8500c176686d78ab43631264", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3823ad21-f798-4b7c-be97-cd5a5a7b1f2c", "node_type": "1", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "06889ce62436174ea96e0652c6405f60d64b070181efec96157aa624b48c401e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8e93fbe2-74a4-42d8-a93a-65ffcb1307e9", "node_type": "1", "metadata": {}, "hash": "4e79eb05d0a74fd10d5435d0ad4fcdfad9ff676d8f2a23dab84d33a0c87071b3", "class_name": "RelatedNodeInfo"}}, "text": "This applied especially to non-Muslim \no ffi c i a l s ,  w h o  a r e  t r e a t e d  n e x t ,  i n  a \nlengthy and well-researched section that \ncollects a wealth of material that will be \nnew to many specialists. Time and again \n\nwe see Muslim jurists, competing with \nnon-Muslim officials for prestige and \ninfluence, rouse urban Baghd\u0101d\u012bs against \ntheir adversaries. Yet the chapter\u2019s final \nsection, on non-Muslims\u2019 economic and \npolitical roles, disappoints. Too reliant \non secondary sources, it briskly surveys \nnon-Muslims\u2019 involvement in certain \nfamous intrigues and occupations, notably \ntrade. The highlight is a fascinating \n(though abortive) \u201cstrike\u201d against the \nimposition of the ghiy\u0101r that Ibn al-Jawz\u012b \nreports for the year 450/1057; all the Jews \nand Christians of Baghdad were to stay \nhome in protest. This incident deserves \ncareful study, but does not receive it here.\n\nThe fourth and final chapter attempts \nto present a picture of non-Muslims\u2019 \nintellectual life in Baghdad. Since the \nauthor is so heavily dependent on Arabic \nsources and secondary literature of uneven \nquality, it natural that this chapter is the \nbook\u2019s weakest. The account of Arabization \nafter the conquests, for instance, is so \ntruncated as to be useless, reliant as it \nis on antiquated European scholarship \ni n  t r a n s l a t i o n  ( M a u r i c e  G a u d e f r o y -\nD e m o m b y n e s \u2019  1 9 2 1  L e s  i n s t i t u t i o n s \nmusulmanes) and questionable assertions \nin more recent Arabic-language works \n(Suhayl Q\u0101sh\u0101\u2019s authority is invoked for \nthe claim that \u201cit was the tolerance of the \nArab Muslims that led to the spread of \nArabic\u201d [197]). Lacking access to Aramaic, \nHebrew, and Judeo-Arabic sources, or \nrecent scholarship on them, the author \nhas not moved beyond the accounts\u2014\nprimarily of non-Muslim educational \ninstitutions\u2014that are available in those \nArabic secondary sources on which he \ndepended most heavily. When he arrives \nat non-Muslim doctors and translators, \nhowever, the Arabic primary sources come", "start_char_idx": 14453, "end_char_idx": 16497, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8e93fbe2-74a4-42d8-a93a-65ffcb1307e9": {"__data__": {"id_": "8e93fbe2-74a4-42d8-a93a-65ffcb1307e9", "embedding": null, "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7047", "node_type": "4", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "fb4bc843dc1030d8f5441ee4a5fd113eaf44d18a8500c176686d78ab43631264", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7bc223a8-3d34-49bf-b3df-c3293c25e06a", "node_type": "1", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "47809074d433ba11decb505258e1b010f2c25f9067a373e20def4bb5a1cb65a5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b331d372-d497-4a9a-a10c-4cd3051e4462", "node_type": "1", "metadata": {}, "hash": "774eb35561a0666334607ff9480640593e5f50fefe6e97b774da619bd9a1de58", "class_name": "RelatedNodeInfo"}}, "text": "When he arrives \nat non-Muslim doctors and translators, \nhowever, the Arabic primary sources come \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015)\n\n159  \u2022  Luke Yarbrough\n\nonline once again, and the treatment is \naccordingly rich, though it amounts to \nlittle more than a prosopography derived \nfrom the biographical dictionaries of Ibn \nAb\u012b U\u1e63aybi\u02bfah, al-Qif\u1e6d\u012b, and other such \nauthors. As such the chapter could be a \nuseful resource for modern historians\u2014\nwho will enjoy such anecdotes as that \nof the Christian doctor Ibn al-Tilm\u012bdh \n(d. 560/1164), whose house adjoined the \nNi\u1e93\u0101miyyah madrasah and who did brisk \nbusiness treating Muslim jurists (239)\u2014\nbut adds little value to the material it \nassembles. The non-Muslim learned men \ntreated in the chapter\u2019s final section\u2014\non non-Muslim philosophers, natural \nscientists, and litt\u00e9rateurs\u2014are mostly \ndoctors, too, and much of the material \nabout their lives is drawn from the same \nbiographical dictionaries. That which \ncomes from elsewhere, particularly Arabic \npoetry composed by such men, is chiefly \nfrom secondary sources, such as the works \nof Louis Cheikho. The specifically religious \ni n t e l l e c t u a l  a c t i v i t i e s  o f  B a g h d a d \u2019 s \nnon-Muslims are glaringly absent.\n\nNevertheless, several of the conclusions \npresented in the book\u2019s succinct conclusion \nare astute, particularly the observation \nthat instances of conflict that ostensibly \ntook place between members of different \nr e l i g i o u s  c o m m u n i t i e s  w e r e  u s u a l l y \nrooted in factors beyond the ideological. \nGiven the general neglect of Arabophone \n\u201cnon-Muslim studies\u201d by scholars working \n\nin European languages, one would like to \nreport that the subfield, to which this book \nbelongs, has a great deal to offer. That \nclaim would not be wholly untrue; the \npresent volume unites much material that \nwas previously quarantined in confessional \nsilos and scours the Arabic literary sources \nwith unprecedented care, bringing new \nor long-forgotten anecdotes to light and \ncurating it with real skill. Readers of \nthis journal stand to gain by building on \nits advances in these respects, and they \nshould read those sections that pertain to \ntheir interests. Moreover, one is grateful \nfor such a measured contribution to \nArabophone scholarship in these dark days \nof intercommunal strife in Iraq and Syria; \nit cannot have been easy to research and \nwrite the book under such conditions. Yet \nit must be said that in many respects the \nbook falls short of the reader\u2019s hopes: in \nthe stiffly juristic framing of its subject; in \nits too-frequent reliance on modern studies \nof irregular quality; in its blithe disregard \nfor sources in languages other than Arabic; \nin its preference for surveying a set topic, \nhowever general and scantily documented, \nrather than following where the surviving \nsources lead. Yet instead of continuing to \nignore \u201cnon-Muslim studies\u201d because of \nsuch reservations, we should engage with \nit, for its strengths, and to bridge the gulf \nthat still separates its practitioners from \nour own traditions of scholarship, to our \nmutual disadvantage.", "start_char_idx": 16400, "end_char_idx": 19536, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b331d372-d497-4a9a-a10c-4cd3051e4462": {"__data__": {"id_": "b331d372-d497-4a9a-a10c-4cd3051e4462", "embedding": null, "metadata": {"identifier": "alusur-7048", "author": "Bacharach,  Jere L. ", "title": "Irene \u201cRenie\u201d A. Bierman-McKinney", "date": "2015-11-15", "file": "alusur-7048.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7048", "node_type": "4", "metadata": {"identifier": "alusur-7048", "author": "Bacharach,  Jere L. ", "title": "Irene \u201cRenie\u201d A. Bierman-McKinney", "date": "2015-11-15", "file": "alusur-7048.pdf"}, "hash": "580357d0b385a54e68bead909f1ce54134905a356e29a671b6df879318d4be4e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8e93fbe2-74a4-42d8-a93a-65ffcb1307e9", "node_type": "1", "metadata": {"identifier": "alusur-7047", "author": "Yarbrough, Luke", "title": "J\u0101sim Mu\u1e25ammad Ka\u1e93im, Ahl al-dhimmah f\u012b al-mujtama\u02bf al-Baghd\u0101d\u012b f\u012b al-\u02bfahdayn al-Buwayh\u012b wa-al-Salj\u016bq\u012b ", "date": "2015-11-15", "file": "alusur-7047.pdf"}, "hash": "6763d66a0f297cc87e8c132b7326e9a67cf850002e5dfee3f3b803a2cd31304e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8bbf0256-6ed2-4e6b-9f79-ce74c7a816bf", "node_type": "1", "metadata": {}, "hash": "7da46f2cd1eeed92e9e7541bd521ef56057cf2aa920c6645880e104bbe9774ed", "class_name": "RelatedNodeInfo"}}, "text": "In Memoriam\n\nIrene \u201crenIe\u201d A. BIermAn-mcKInney\n(1942-2015)\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 164-166\n\nWriting obituary notes is an expec-tation when one is as senior as I am, but when the subject is your \nclosest friend for three and a half decades, \nyour intellectual mentor, and your collab-\norator on a wide range of projects the task \nis very hard, very sad but necessary. This is \nthe case for me in preparing what follows.\n\nBorn Irene Abernathy, Renie attended \nas an undergraduate Western College \nfor Women, which is now part of Miami \nUniversity in Ohio. She then went on \nto take an M.A. in Middle East Studies at \nHarvard and then a certificate in Arabic \nfrom AUC. Renie then went to work on \nher Ph.D. at the University of Chicago, \nwhich had no one in Islamic art history. \nIn fact Renie is the only major scholar of \n\nher generation in Islamic art history who \nwas not trained by either Oleg Grabar at \nHarvard or Richard Ettinghausen in New \nYork. This was already a clear sign of her \nindependent mind. \n\n B y  t h e  m i d - 1 9 7 0 s  s h e  w a s  R e n i e \nBierman resident in Portland, OR. For the \nnext half decade she taught courses on \nIslamic art at Portland State University and \nthe University of Washington in Seattle \nwhere we met in 1977. Before I knew \nwhat was happening we had received a \nNational Endowment for the Humanities \ngrant to put on interpretive exhibitions \nof \u201cOriental\u201d carpets in Portland, Seattle, \nBellingham, WA, Spokane, WA, and Reno, \nNV with appropriate publications and \npublic presentations. Then it was a 12 part", "start_char_idx": 45, "end_char_idx": 1612, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8bbf0256-6ed2-4e6b-9f79-ce74c7a816bf": {"__data__": {"id_": "8bbf0256-6ed2-4e6b-9f79-ce74c7a816bf", "embedding": null, "metadata": {"identifier": "alusur-7048", "author": "Bacharach,  Jere L. ", "title": "Irene \u201cRenie\u201d A. Bierman-McKinney", "date": "2015-11-15", "file": "alusur-7048.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7048", "node_type": "4", "metadata": {"identifier": "alusur-7048", "author": "Bacharach,  Jere L. ", "title": "Irene \u201cRenie\u201d A. Bierman-McKinney", "date": "2015-11-15", "file": "alusur-7048.pdf"}, "hash": "580357d0b385a54e68bead909f1ce54134905a356e29a671b6df879318d4be4e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b331d372-d497-4a9a-a10c-4cd3051e4462", "node_type": "1", "metadata": {"identifier": "alusur-7048", "author": "Bacharach,  Jere L. ", "title": "Irene \u201cRenie\u201d A. Bierman-McKinney", "date": "2015-11-15", "file": "alusur-7048.pdf"}, "hash": "0cc55d99108f0b6a4ea7f5c5c6c770f4ffd7839681a0a8822e5eab8e853c3ec1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4225fe58-4076-4494-a203-7fff27799c28", "node_type": "1", "metadata": {}, "hash": "0d774add7497bd47a085716703034fa3d43d3824c089755fef3b6e0aa56afdcb", "class_name": "RelatedNodeInfo"}}, "text": "In Memoriam: Irene \u201cRenie\u201d A. Bierman-McKinney\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 165\n\nTV series on Islamic art shown extensively \nin the Pacific Northwest long before \nTV as an informational source became \npopular. All the time she was working on \nher University of Chicago Ph.D. which she \ncompleted in 1980.\n\nA major change in her intellectual and \nprofessional life took place in 1981 when \nRenie had the opportunity to interact with \na wide range of art historians as a fellow \nat Center for the Advanced Study of the \nVisual Arts, which is part of the National \nGallery in Washington, DC. From there she \nwent to UCLA for her first and only tenure \ntrack position retiring in 2012 as professor \nemerita. As an administrator Renie was \nknown for her professionalism, openness \nand fairness and UCLA took advantage of \nthose traits. She served as Director of their \nMiddle East Center for 8 years and later as \nChair, Department of Art History. Renie \nalso had a reputation as an outstanding \nadministrator based upon her service to \nARCE as an interim director in Cairo. She \nwas also the only art historian president \nof Middle East Medievalists (2001-2003) \nand during her career an active committee \n\nm e m b e r  o f  m a n y  o t h e r  a c a d e m i c \norganizations including ARCE and HIAA.\n\nHer willingness to \u201cthink out of the \nbox\u201d and to create collaborative projects \nresulted in a number of international \nactivities. She did an amazing job running \ntwo Getty Foundation grant in Istanbul \nand other parts of Turkey which included \nparticipants from over a dozen countries. \nAs first a participant and then a co-director \nI can attest that under Renie\u2019s leadership \nwe worked hard, played hard, and even \neffectively got the then head of Egyptian \nantiquities, Dr. Zahi Hawass, to Istanbul for \na major public lecture and reception.\n\nRenie created and then ran served \na s  c o - d i r e c t o r  o f  a n  A R C E / F r e n c h \nInstitute 4-year Research project in Cairo \nincluding 3 international conferences. \nH e r  p u b l i c a t i o n  r e c o r d  i n c l u d e d  7 \nauthored or edited books, 25 articles, and \nnumerous exhibition pamphlets, catalogue \ndescriptions and project reports. As her \nformer M.A. student and friend Nasser \nRabbat wrote \u201cHer scholarship was both \nhistorical and interpretative, solidly rooted \nin research and knowingly conversant", "start_char_idx": 1617, "end_char_idx": 3997, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4225fe58-4076-4494-a203-7fff27799c28": {"__data__": {"id_": "4225fe58-4076-4494-a203-7fff27799c28", "embedding": null, "metadata": {"identifier": "alusur-7048", "author": "Bacharach,  Jere L. ", "title": "Irene \u201cRenie\u201d A. Bierman-McKinney", "date": "2015-11-15", "file": "alusur-7048.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7048", "node_type": "4", "metadata": {"identifier": "alusur-7048", "author": "Bacharach,  Jere L. ", "title": "Irene \u201cRenie\u201d A. Bierman-McKinney", "date": "2015-11-15", "file": "alusur-7048.pdf"}, "hash": "580357d0b385a54e68bead909f1ce54134905a356e29a671b6df879318d4be4e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8bbf0256-6ed2-4e6b-9f79-ce74c7a816bf", "node_type": "1", "metadata": {"identifier": "alusur-7048", "author": "Bacharach,  Jere L. ", "title": "Irene \u201cRenie\u201d A. Bierman-McKinney", "date": "2015-11-15", "file": "alusur-7048.pdf"}, "hash": "b876ddabdbdd783066526cbcea0dcaff5ce4a8260498c0d9e5a1fa44b9df4a15", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3aa16e87-9fcb-4fed-b2bd-08a8681890e6", "node_type": "1", "metadata": {}, "hash": "c7ec110d584e2159b6934de6e2d34f9a9a3bffe9655a6cd124e37d48cb40c80b", "class_name": "RelatedNodeInfo"}}, "text": "In Memoriam: Irene \u201cRenie\u201d A. Bierman-McKinney\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 166\n\nwith theory. Her work on the role of public \nwriting in Islamic iconography was path-\nbreaking; her study of the Ottomanization \no f  c i t i e s  e x t r e m e l y  i n v e n t i v e ,  a n d \nher understanding of the function of \nconservation in our understanding of cities \ntoday constructively critical.\u201d\n\nAs a mentor to graduate students, \nRenie set exceptionally high standards \nand deliberately limited the number she \nwould work with. As Wendy Shaw, one of \nher Ph.D. students, reflecting the voice \nof her almost dozen Ph.D.s, wrote \u201cRenie \nwas my first teacher in art history, and \nI never realized how unique she was \nuntil I entered the world and discovered \nthe breadth with which she enabled her \nstudents to think outside of the boundaries \nof disciplinarity. I think she lives on in how \nwe approach our careers as well as in how \n\nwe give shape to our work. I particularly \nappreciate her desire to engage students of \nall levels in excitement about discovering \nthe world, her respect for the multiplicity \nof cultures and people in them, and her \nprofessionalism.\u201d\n\nFor all her public career, Renie was a \nvery private person. One day she told me \nthat she had once published a piece of \nfiction for the New Yorker, one of the most \nprestigious literary journals in the United \nStates. \u201cUnder what name did you write \nit?\u201d I eagerly asked. \u201cI forgot,\u201d was her \nreply and the subject never came up again.\n\nAs one of her friends and admirers \nsaid to me \u201cIn short, Renie was a stylish, \ngraceful, intellectual whirlwind.\u201d May she \nrest in peace. \n\n \u2014 Jere L. Bacharach", "start_char_idx": 4002, "end_char_idx": 5669, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3aa16e87-9fcb-4fed-b2bd-08a8681890e6": {"__data__": {"id_": "3aa16e87-9fcb-4fed-b2bd-08a8681890e6", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4225fe58-4076-4494-a203-7fff27799c28", "node_type": "1", "metadata": {"identifier": "alusur-7048", "author": "Bacharach,  Jere L. ", "title": "Irene \u201cRenie\u201d A. Bierman-McKinney", "date": "2015-11-15", "file": "alusur-7048.pdf"}, "hash": "2116a0a5959e324df99afdb10aa8fc81e7d4ecff9213395b6ee7061c2d97d3ad", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "db0922b0-96cd-467c-8256-8a2387954d9a", "node_type": "1", "metadata": {}, "hash": "194239faaf34525a088eee50370304d070a45e512c7e545055b18b099772c4ff", "class_name": "RelatedNodeInfo"}}, "text": "In Memoriam\n\nClifford Edmund Bosworth  \n(1928-2015)\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 167-178\n\nClifford Edmund Bosworth was a giant amongst historians of the Middle East and Central Asia, and only the likes of \nhis direct and indirect mentors, Vladimir \nMinorsky (d. 1966) and V.V. Barthold (d. \n1930) respectively, could parallel his stag-\ngering erudition and productive zeal in \nhis writings on the eastern Islamic world \nand beyond it.1 Other colleagues have \nwritten detailed bibliographies of Edmund \nBosworth\u2019s astoundingly prolific work, and \nI will draw on these.2 In this essay, I offer \n\n1.  C.E. Bosworth, A Century of British \nOrientalists, 1902-2001 (Oxford: Oxford University \nPress, 2001): 205.\n\n2.  Until now, the two-volume Festschrift \npublished in his honour fifteen years ago \nprovides the most comprehensive and accurate \n\na biographical sketch, while weaving in \nthe highlights from his scholarly portfolio. \nAbove all, I want to explore what made \nEdmund\u2014as he liked to be called\u2014who \nhe was: an institution unto his own, a \ntrailblazer, and nonetheless, incredibly \nkind, polite, and generous in spirit, a tall, \nslender man with his hallmark \u201cunfash-\nionable sideburns.\u201d 3 After publishing \n\nbibliography. Ed. Ian R. Netton, Carole Hillenbrand \nand and C.E. Bosworth, Studies in Honour of \nClifford Edmund Bosworth (Leiden: Brill, 2000), vol. \n1: xiii-xxxv. That list has now been boosted and \nupdated to the present day by Michael O\u2019Neal in \u201cC. \nEdmund Bosworth: An Updated Bibliography,\u201d in \nthis issue of al-\u02bfUsur al-Wusta.\n\n3.  Ian R. Netton, \u201cAn Appreciation of the Life \nof Professor Clifford Edmund Bosworth,\u201d posted", "start_char_idx": 45, "end_char_idx": 1690, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "db0922b0-96cd-467c-8256-8a2387954d9a": {"__data__": {"id_": "db0922b0-96cd-467c-8256-8a2387954d9a", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3aa16e87-9fcb-4fed-b2bd-08a8681890e6", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "9715ce564aebfe6a2d9b87dad806ddad968a136078af330363e76d4293ecc329", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "52457f59-8da2-441e-9c1c-58973b133a22", "node_type": "1", "metadata": {}, "hash": "fa1d1a3a23655140bfda2bdf5b5a590ef6ec0bdf81aca1ed0c6b6dfac7517784", "class_name": "RelatedNodeInfo"}}, "text": "In Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 168\n\nhundreds of articles, twenty monographs \nand edited volumes, hundreds of confer-\nence papers, and editorial productions of \nmulti-tome compendia such as the Ency-\nclopaedia of Islam (second edition), the \nBritish Institute of Persian Studies journal \n(IRAN) for more than 40 years\u2014\u201csurely a \nrecord in journal editorship!\u201d by his own \naccount4\u2014the Journal of Semitic Studies, \nand the UNESCO series on The History \nof Civilizations in Central Asia, as well as \nnumerous major translation projects in \nadvanced age, Edmund Bosworth never \nlacked the time to meet and support the \nlowliest of scholars\u2014myself included (I \nhad the pleasure of Edmund\u2019s acquaint-\nance and mentorship in the last decade of \nhis life). Geert Jan van Gelder remarks that: \n\nMeeting him was always a pleasure, for \nhe was not only a mine of information, \noften curious and entertaining, to use \nthat phrase once again, but also kind and \ninterested in other people (unlike some \nother brilliant academics I have known).5\n\nI have divided up the biographical \nsketch into four chronological sections: \nI) Edmund\u2019s formative years in war-time \nSheffield, and his early studies at Oxford; II) \nHis Scottish years and his transformation \ninto an academic and a family man; III) \nManchester, where Edmund consolidated \na n d  e s t a b l i s h e d  h i m s e l f  a s  a  s e n i o r \nacademic; and finally, IV) Castle Cary, his \nrefuge of peace and writing, and setting \n\nonline http://socialsciences.exeter.ac.uk/iais/\nnews/title_443572_en.html [last accessed: 15.09.15].\n\n4.  C.E. Bosworth (tr. and ed.), The Ornament of \nHistories. A History of the Eastern Islamic Lands AD \n650-1041. The Persian Text of Abu Sa\u2019id Abd al-Hayy \nGardizi (London: I.B. Tauris, 2011): xi.\n\n5.  International Study for Iranian Studies \nNewsletter 36/1 (May 2015): 16-18.\n\nthe foundations for the next generation of \nscholars and making more widely available \nthe primary sources for non-specialists \nand specialist readerships alike.\n\nI. Formative Years: Sheffield and Oxford \n(1928-52)\n\nEdmund was born during the Christmas \nseason, on the 29th of December 1928, in \nthe industrial steel-producing town of \nSheffield in the English county of South \nYorkshire. His grandfather had worked in \nthe steel industry as a fitter, and his father \nwas a local government clerk. His mother \nhad come to Sheffield from Peterborough \nas a teenager for her father to take up a \npost as a reporter with one of the local \npapers. At the time, Sheffield was suffering \nfrom a recession and the effects of high \nlevels of urban growth. The city saw the \ndevelopment of back-to-back dwellings, \npoor water supply, and factory pollution, \nwhich inspired George Orwell to write in \n1937 (when Edmund was nine years old): \n\u201cSheffield, I suppose, could justly claim \nto be called the ugliest town in the Old \nWorld.\u201d6\n\nEdmund began his secondary schooling \nat Sheffield City Grammar School at the \nstart of World War II in 1939. The pupils at \ngrammar schools, which provided a strong \nfocus on intellectual subjects (classics, \nliteratures, math), were given the best \nopportunities of any school children in \nthe state system, and many had received \nextra tutoring for entering the Oxford and \nCambridge University systems. Edmund \nwas to become a success story of that \nsystem. Sheffield City Grammar School \n\u201cwas to prove very influential in his \n\n6.  George Orwell, \u201cChapter 7,\u201d The Road to \nWigan Pier (Victor Gollancz Ltd. 1937): 72.", "start_char_idx": 1695, "end_char_idx": 5240, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "52457f59-8da2-441e-9c1c-58973b133a22": {"__data__": {"id_": "52457f59-8da2-441e-9c1c-58973b133a22", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "db0922b0-96cd-467c-8256-8a2387954d9a", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "b7d665434a1f046733b1fd82dfb77b18181fd694f12ab37d8bc32cb32bf7072f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8a7524d3-7d7a-489a-8ed0-eada0c674bd4", "node_type": "1", "metadata": {}, "hash": "70d008291feaca926f978d326d3ac4e8ade7e8d56df99b2f1e492986d464c0db", "class_name": "RelatedNodeInfo"}}, "text": "In Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 169\n\nlife,\u201d writes Edmund\u2019s family.7 It is worth \nmentioning some of the fine qualities of \nhis school: it was co-educational at a time \nwhen it was considered revolutionary for \nthe sexes to mingle in class. One reporter \nwrote:\n\n. . .  t h e r e  i s  a  s o l i d ,  d o w n - t o - e a r t h \natmosphere about it that fits the character \no f  t h e  c i t y ,  a n d  i t s  p u p i l s  h a v e  t h e \nfriendliness and assurance one expects \nf r o m  S h e ffi e l d \u2019 s  h a r d - w o r k i n g ,  s e l f -\nrespecting citizens ...8\n\nS h e ffi e l d \u2019 s  s t e e l  f a c t o r i e s  b e g a n \nmanufacturing weapons and ammunition \nf o r  t h e  w a r  e ff o r t ,  w h i c h  m a d e  i t  a \ntarget for bombing raids by the German \nL u f t w a ff e .  E d m u n d \u2019 s  s c h o o l  s u ff e r e d \ndamage after the \u201cSheffield blitz\u201d on the \n12th of December 1940, but it was nothing \nthat could not be fixed in a few weeks.9 \nHowever, more than 660 lives were lost \nand many other buildings were destroyed \nin the blitz.10 \n\nAccording to an account written in 1963 \nand attributed to the school\u2019s headmaster, \nStephen Northeast, the School resumed \nits normal function after the Christmas \nholiday in January 1941 amid occasional \ne v e n i n g  r a i d s .  I n  h i s  r e t r o s p e c t i v e , \nNortheast marveled at the steadfastness \nof the pupils to assemble at the usual \n\n7.  Personal communication, 6 May 2015.\n8.  \u201cThe City Grammar School, Sheffield,\u201d \n\nYorkshire Life Illustrated (March 1960): 54.\n9.  Account by Stephen Northeast, \u201cYou \n\nwill have a new building soon.\u201d  http://www.\nomnesamici.co.uk/SPTC/SPTCnortheast.HTM [last \naccessed 14.09.15]\n\n10.  Mary Walton and Joseph P. Lamb, Raiders \nover Sheffield: the Story of the Air raids of 12th \n& 15th December 194 (Sheffield: Sheffield City \nLibraries, 1980).\n\ntime despite a sleepless night caused by \nthe air raids. It would be hard to imagine \nthat young Edmund\u2019s drive for knowledge \nand cross-cultural understanding was \nnot related to his childhood wartime \nexperience. He was only 12 during the \n\u201cSheffield blitz\u201d and 16 when the war \nended: too young to be involved on the \nbattlefield, but too old to be unmoved by \nthe horrors that war and hatred of \u201cthe \nother\u201d can bring. \n\nThe end of the war also brought to the \nBritish education system a new vigour. \nEdmund\u2019s old headmaster, Mr Northeast, \nexplained: \u201cAs all who lived through it will \nremember, the end of the war brought a \ngreat surge of spirits as though we had \nemerged into the daylight after a journey \nthrough a long, dark tunnel.\u201d11Edmund\u2019s \nm u s i c  t u t o r  i n s t i l l e d  i n  h i m  a  l o v e \nfor classical music (Edward Elgar, in \nparticular), and his history tutor coached \nhim for the Oxford entrance exams. He \nwas awarded a scholarship (\u201cexhibition\u201d) \nat St John\u2019s College, which Edmund took \nup after attending his mandatory army \nservice from 1947 to 1949. \n\nAt Oxford, Edmund picked up choir \nsinging and photography, while earning \na first-class degree in Modern History\u2014a \nprogramme that was focussed on Europe \nand the history of the West.", "start_char_idx": 5245, "end_char_idx": 8432, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8a7524d3-7d7a-489a-8ed0-eada0c674bd4": {"__data__": {"id_": "8a7524d3-7d7a-489a-8ed0-eada0c674bd4", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "52457f59-8da2-441e-9c1c-58973b133a22", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "b2ecff329ebf4ac85aea44124860215374ec234a1108d9d93e39d2c7df99b521", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "849c293b-a4ba-413b-aa79-14dce9ed6efa", "node_type": "1", "metadata": {}, "hash": "5a179d679274243facf9a61a03be734b510982187b39ab9e6fdad9536033b112", "class_name": "RelatedNodeInfo"}}, "text": "At Oxford, he \nalso began his contact with the Church, \nwhich was to become a lifelong passion. \nIt was a personal acquaintance with an \nAmerican friend at Oxford studying Arabic \nthat awakened in Edmund what would \nbecome an enduring interest in Arabic and \nthe Islamic world. And thus, his journey \n\n11.   http://www.omnesamici.co.uk/SPTC/\nSPTCnortheast.HTM [last accessed on 10 September \n2015]\n\nhttp://www.omnesamici.co.uk/SPTC/SPTCnortheast.HTM\nhttp://www.omnesamici.co.uk/SPTC/SPTCnortheast.HTM\nhttp://www.omnesamici.co.uk/SPTC/SPTCnortheast.HTM\nhttp://www.omnesamici.co.uk/SPTC/SPTCnortheast.HTM\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 170\n\ninto the world of the Islamic history began. \nBut first he had to earn money.\n\nII. Scottish period (1952-67): Becoming an \nacademic, gazing to \u201cthe east\u201d\n\nEdmund set off for Scotland in 1952, \naged 24, to take up a new post in the \nDepartment of Agriculture. The job paid \nthe bills, but Edmund\u2019s real interest lay \nelsewhere. He managed to combine work \nwith Arabic studies with the help of the \nReverend Professor Montgomery Watt, \nwho headed the department of Arabic and \nIslamic Studies at Edinburgh University \n(1947-79). Watt studied Islam from a \nChristian perspective, and was driven \nby the desire for a better understanding \nbetween the religions.12 Given Edmund\u2019s \nincreasing closeness to the Church, Watt\u2019s \nmotivation must have had an effect on him \ntoo. Edmund was not a straight-out-of-\nthe-mould \u201cOrientalist\u201d (in the best sense \nof the term, i.e. someone who worked \nclosely with the primary source texts in \nthe original language). He had experienced \nlife as a civil servant, a theme that would \nbe echoed in his thematic interests in \nmedieval politico-administrative and \nmilitary s ystems as a scholar of t he \nIslamic world. During a visit to Oxford, \nwhen Edmund took me to St John\u2019s Senior \nCommon Room, he reassured me, in his \nusual generosity of spirit, that he, too, had \ncome late to studying the Islamic world. \n\nIn 1954, Edmund obtained a scholarship \nfor a Masters degree in Persian, Turkish, \n\n12.  In an interview he said that the study of \nIslam had taught him more about the \u201cone-ness of \nGod,\u201d something he found to have been obscured \nby the concept of the Holy Trinity in Christianity. \nInterview with Bashir Maan and Alastair McIntosh, \nCoracle (August, 2000): 8-11. Rev. Prof. Watt died in \n2006, aged 97. \n\nand Arabic at the University of Edinburgh. \nIn Edinburgh, he met Annette Todd. \nThey married, and she joined him in St \nAndrews where Edmund took up his first \nlectureship and started working on his \nPh.D. (at Edinburgh). Edmund and Annette \nhad a long and happy marriage together, \nand their three daughters were all born \nin St Andrews (and eventually produced \nsix grandchildren). Edmund was awarded \nhis Ph.D. in 1961 when he was 33 years \nold. Edmund\u2019s thesis on the \u201cTransition \nfrom Ghaznavid to Seljuq rule in the \nIslamic East\u201d was prepared under the joint \nsupervision of Montgomery Watt (d. 2006) \nand J.R. Walsh (d. 1993). It was Walsh, \nSenior Lecturer in Turkish at Edinburgh, \nwho instilled in Edmund a specific interest \nin the eastern Iranian world.13 Edmund \nalso collaborated with John Andrew Boyle \n(d. 1978), a student of Vladimir Minorsky, \non Turkish name forms. Boyle was at the \nUniversity of Manchester, which was to \nbecome Edmund\u2019s main academic base \na few years thence.14 In his Ph.D. thesis, \nEdmund examined a number of themes \nthat have set the tone and direction of \nscholarship on the region until the present \n\n13.  C.E.", "start_char_idx": 8433, "end_char_idx": 12018, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "849c293b-a4ba-413b-aa79-14dce9ed6efa": {"__data__": {"id_": "849c293b-a4ba-413b-aa79-14dce9ed6efa", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8a7524d3-7d7a-489a-8ed0-eada0c674bd4", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "65cd1f8ea8b435e42cdce74c0132c257e6c7aed3f65d42124f6fe141824406bb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2ffe672f-1085-4b98-9afc-dab7efc8b80e", "node_type": "1", "metadata": {}, "hash": "5fe6a65be732bf3eb5d58960ec8e9c35727dd8de2798d6876c335cea9e56f07b", "class_name": "RelatedNodeInfo"}}, "text": "C.E. Bosworth, unpublished Ph.D. thesis at \nthe University of Edinburgh, entitled \u201cTransition \nfrom Ghaznavid to Seljuq rule in the Islamic East\u201d \n(1961): v; and C.E. Bosworth, The Ghaznavids, their \nEmpire in Afghanistan and Eastern Iran 994-1040 \n(Edinburgh: Edinburgh University Press, 1963), with \na 2nd ed. in Beirut 1973, reprint in New Delhi 1992, \nand a Persian translation: v.\n\n14.  Idem. J.A. Boyle is best known for his \ntranslations of the Ilkh\u0101nid chronicles of \u02bfA\u1e6d\u0101 \nMalik Juwayn\u012b\u2019s (d. 681/1283) T\u0101r\u012bkh-i Jah\u0101n-\nghush\u0101y (Manchester: Manchester University \nPress, 1997 [1958]), based on an earlier translation \nby Mu\u1e25ammad Qazw\u012bn\u012b, and parts of Rash\u012bd \nal-D\u012bn\u2019s (d. ca. 718/1318) J\u0101mi\u02bf al-taw\u0101r\u012bkh in The \nSuccessors of Genghis Khan (New York: Columbia \nUniversity Press, 1971).\n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 171\n\ntime, such as the background of the Turkic \nOghuz confederation, conversions to \nIslam and the general Islamization of the \nTurkmen tribes, as well as the processes \nand consequences of the entry of the Turks \ninto the Islamic lands of Central Asia and \nthe Middle East.15\n\nEdmund had already started publishing \nwhilst working on his Ph.D. His first article, \nan entry for the second edition of the \nEncyclopaedia of Islam\u2019s (EI2) first volume, \nappeared in 1959. Might he already have \nsuspected that he would become the most \nprolific encyclopaedia writer in his field? \nEdmund became the British editor of EI2 \nfor the next three decades. In his updated \nbibliography of Edmund\u2019s works, Michael \nO\u2019Neal has brought the publication list up \nto October 2015, and revised the frequently \ncited number of 200 to more than 700.16 To \nthis, can be added many dozens of articles \nwritten by Edmund as consulting editor \nfor the Encyclopaedia Iranica (http://\ni r a n i c a o n l i n e . o r g ) .  I n  1 9 6 1 ,  E d m u n d \npublished his first book review: again, one \nof many more to come every single year of \nhis illustrious scholarly career. \n\nIn 1963, two years after completing his \nPh.D., Edmund published his first book, The \nGhaznavids, their Empire in Afghanistan \nand Eastern Iran 994-1040. It was a revision \nof his Ph.D. thesis, and it secured Edmund\u2019s \nplace as the foremost historian of medieval \nA f g h a n i s t a n .  M i k l \u00f3 s  M a r \u00f3 t h  o f  t h e \nHungarian Academy of Sciences (of which \nEdmund was an Honorary Member) has \npointed out that Edmund was \u201cadmired \nnot only by European Orientalists, but \n\n15.  See Michael O\u2019Neal\u2019s bibliography below for \ndetails. \n\n16.", "start_char_idx": 12014, "end_char_idx": 14578, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2ffe672f-1085-4b98-9afc-dab7efc8b80e": {"__data__": {"id_": "2ffe672f-1085-4b98-9afc-dab7efc8b80e", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "849c293b-a4ba-413b-aa79-14dce9ed6efa", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "d827858d7cb80fa98839bcc3bc8aa3a06707dca0c6543471890dee0275ba3da9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "924060a3-a6c8-4d08-9214-af0a908f7e8b", "node_type": "1", "metadata": {}, "hash": "5d33f7f784d02a138bd3ac2e27361b61eb5b0cb0378e4fb56aa63141be352c30", "class_name": "RelatedNodeInfo"}}, "text": "See Michael O\u2019Neal\u2019s bibliography below for \ndetails. \n\n16.  These are listed in EI2 as being written by \n\u201cEd.\u201d\n\nby Oriental scholars too.\u201d17 The book was \nreprinted in Beirut and New Delhi, and \ntranslated into Persian.18 \n\nF o r  t h e  r e m a i n d e r  o f  h i s  1 5 - y e a r \nS c o t t i s h  s o j o u r n ,  E d m u n d  p r o d u c e d \naround 35 articles and book chapters \ndealing mainly with Afghan and Islamic \nC e n t r a l  A s i a n  h i s t o r y ,  p a r t i c u l a r l y \nmedieval dynasties, such as, the Gh\u016brids, \nthe Ghaznavids, and the Khwarazmsh\u0101hs. \nEdmund was also able to branch out and \npublish on administrative and political \nmanuals produced elsewhere in the Islamic \nworld, such as the Egyptian Qalqashand\u012b\u2019s \n\u1e62ub\u1e25 al-a\u02bfsh\u0101. He began inventorying \ndynasties in places like Daylam, Gurg\u0101n \nand \u1e6cabarist\u0101n in modern-day Iran, for \nexample.19 This research culminated in \nperhaps his best-known and most-used \nwork, The Islamic Dynasties.20 It continues \nto serve as the standard manual for \nhistorians on the rulers and ruling families \nof the entire Islamic world. Edmund \nsubstantially reworked and extended the \n\n17.  Mar\u00f3th Mikl\u00f3s akad\u00e9mikus laud\u00e1ci\u00f3ja C. E. \nBosworth tiszteleti tag sz\u00e9kfoglal\u00f3ja alkalm\u00e1b\u00f3l \n2005. \u00e1prilis 25-\u00e9n.\n\n18.  C.E. Bosworth, The Ghaznavids, their \nEmpire in Afghanistan and Eastern Iran 994-1040 \n(Edinburgh: Edinburgh University Press, 1963); \n2nd ed. (Beirut: Librairie du Liban, 1973); repr. \n(New Delhi: Munshiram Manoharlal, 1992); Persian \ntranslation (Tehran: Am\u012br Kab\u012br, 1356/1977-8).\n\n19.  \u201cDailam\u012bs in Central Iran: the K\u0101k\u016byids of \nJib\u0101l and Yazd,\u201d IRAN 7 (1970): 73\u201395, repr. The \nMedieval History of Iran, Afghanistan and Central \nAsia (London: Variorum Reprints, 1977), art. V; \n\u201cOn the Chronology of the Ziy\u0101rids in Gurg\u0101n \nand \u1e6cabarist\u0101n,\u201d Der Islam 40 (1964): 25\u201334, \nrepr. Medieval History, art. II; and EI2 article on \n\u201c\u1e6cabarist\u0101n.\u201d\n\n20.  C.E. Bosworth, The Islamic Dynasties. A \nChronological and Genealogical Handbook, Islamic \nSurveys 5 (Edinburgh: Edinburgh University Press, \n1967).\n\nhttp://iranicaonline.org\nhttp://iranicaonline.org\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 172\n\ntext in 1996, and again in 2010. The increase \nin dynasties from 82 (in 1967) to 186 (in \n1996) is a testament to the superlative \nspan of Edmund\u2019s vision. It would take the \ncooperative efforts of a team of scholars \nto produce a future dynastic manual that \nexceeded the scale and scope of his 2010 \nedition, and this only underscores the \ngaping hole that Edmund has left in the \nfield.21\n\nEdmund spent the final two years \nof his lectureship at St Andrews on a \nvisiting professorship in the University \nof Toronto, where he must have been \nputting the final touches on his third book \nin the course of a mere five years, Sistan \nunder the Arabs, which came out in 1968.", "start_char_idx": 14519, "end_char_idx": 17391, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "924060a3-a6c8-4d08-9214-af0a908f7e8b": {"__data__": {"id_": "924060a3-a6c8-4d08-9214-af0a908f7e8b", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2ffe672f-1085-4b98-9afc-dab7efc8b80e", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "900351ca5848419eba96441fd53037f4d5a5bc38ffd372e91758142928acf0ac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5b7d57bf-4ecb-47d3-8002-888e0582f750", "node_type": "1", "metadata": {}, "hash": "877944087513d9eeb961ed98f2b8fc0d02c4f4ef7fa1761ddc847beb1d669ed2", "class_name": "RelatedNodeInfo"}}, "text": "This book continues to be the standard \nwork on the \u1e62aff\u0101rids, and the medieval \nhistory of this highly complex and (still) \nlittle understood part of the world: an \narea between modern-day Iran (Zahedan) \nand Afghanistan (Zarang and Nimruz), \nwith an ancient history known as the \nMiddle Persian Sakastan. S\u012bst\u0101n was the \nstaging ground for the caliphate\u2019s push \ninto Qandahar and Kabul, and ultimately \nIndia, which were only brought into the \nd\u0101r al-Isl\u0101m four centuries later. This \narea, clustered in Afghanistan around the \nHelmand riverine areas, was a linchpin \nto the Umayyad and \u02bfAbb\u0101sid eastward \nexpansion project. It continues, of course, \nto provide the focus for the international \nsecurity efforts in Afghanistan today.\n\nAlthough Edmund was about to embark \non a new chapter in his life outside \nScotland, he never turned his back on the \nScottish hills which he loved. He would \nreturn to Isle of Arran for family holidays \n\n21.  I am grateful to Michael O\u2019Neal for studying \nEdmund\u2019s bibliography in detail.\n\nalmost every year, with his characteristic \nwalking stick and hat.\n\nIII. Manchester (1967-93): Consolidating \nand going international\n\nIn 1967, Edmund took up the post \nof Professor of Arabic Studies at the \nU n i v e r s i t y  o f  M a n c h e s t e r  w h e r e  h e \nremained until his retirement 26 years \nl a t e r  ( i n  1 9 9 3 ) .  D u r i n g  m o s t  o f  h i s \nMancunian period Edmund (in his forties \nto sixties), also carried the burden of being \nhead of his department. This seems in no \nway to have reduced Edmund\u2019s output \neither in scope or in diversity. In his \nresearch and publications, he remained \ntrue to his interest in the history of \nthe eastern Islamic regions, but equally \nexplored new areas as wide and varied as \nthe study of the Turks in medieval Islam \nand Turkish onomastics, Islamic military \norganisation, early modern European \ntravel literature and Orientalism, theology, \nt h e  r e l a t i o n s h i p  b e t w e e n  m e d i e v a l \nM u s l i m s  a n d  n o n - M u s l i m s ,  l i t e r a r y \ncriticism (e.g. the influence of Arabic on \nEnglish), the biographies of Sufi shaykhs, \nand many more.22\n\n22.  See details in O\u2019Neal\u2019s bibliography below. \nOn Turkish onomastics: \u201cNotes on some Turkish \nnames in Abu \u2019l-Fa\u1e0dl Bayhaq\u012b\u2019s T\u0101r\u012bkh-i Mas\u02bf\u016bd\u012b,\u201d \nOriens 36 (2001): 299\u2013313; \u201cFurther notes on the \nTurkish names in Abu\u2019l-Fa\u1e0dl Bayhaq\u012b\u2019s T\u0101r\u012bkh-i \nMas\u02bf\u016bd\u012b,\u201d Ch. 18 in O. Al\u00ed-de-Unzaga, Fortresses \nof the Intellect. Ismaili and other Islamic studies \nin honour of Farhad Daftary (London: I.B. Tauris, \n2011): 443\u201352; \u201cNotes on some Turkish personal \nnames in Selj\u016bq military history\u201d, Isl., LXXXIX/2 \n(2012), 97\u2013110.\n\nOn military: \u201cGhaznavid military organization,\u201d \nDer Islam 36 (1960): 37\u201377; \u201cMilitary organization \nunder the B\u016byids of Persia and Iraq,\u201d Oriens 17-19 \n(1965\u20136): 143\u201367, repr. Medieval History, art. III.\n\nOn theology: \u201cAl-\u1e2aw\u0101razm\u012b on Theology", "start_char_idx": 17393, "end_char_idx": 20328, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5b7d57bf-4ecb-47d3-8002-888e0582f750": {"__data__": {"id_": "5b7d57bf-4ecb-47d3-8002-888e0582f750", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "924060a3-a6c8-4d08-9214-af0a908f7e8b", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "d37e78f74544bae418fd6223d7755373f656f686155e50c0e9d901bac30f12c3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8a478d66-d999-4fe1-99d1-49e3d93d7877", "node_type": "1", "metadata": {}, "hash": "17b993862a539e877976f63ac012757e97dfc1f9d1b9a08534dd631788303281", "class_name": "RelatedNodeInfo"}}, "text": "III.\n\nOn theology: \u201cAl-\u1e2aw\u0101razm\u012b on Theology \n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 173\n\nA t  t h e  s a m e  t i m e ,  E d m u n d \u2019 s \nencyclopaedia articles proliferated at an \nastronomical rate. For example, in the \nspan of just three years, from 1968 to \n1970, Edmund produced 40 encyclopaedia \narticles, on top of publishing several book \nreviews and scholarly articles. Rather than \nbeing a mere summary of the existing \nl i t e r a t u r e ,  E d m u n d \u2019 s  e n c y c l o p a e d i a \narticles are substantial pieces of original \nscholarship, such as his very important \narticle on the \u201cSaldj\u016b\u1e33ids.\u201d Around this \ntime, in 1969, Edmund took on a visiting \nprofessorship at the Near Eastern Center, \n\nand Sects: the Chapter on kal\u0101m in the Maf\u0101t\u012b\u1e25 \nal-\u02bful\u016bm,\u201d BEO, 29 (1977) [1978] [= M\u00e9langes offerts \n\u00e0 Henri Laoust]: 85\u201395, repr., Medieval History, art. \nVII.\n\nOn Muslims and non-Muslims: \u201cChristian and \nJewish Religions Dignitaries in Maml\u016bk Egypt \nand Syria: Qalqashand\u012b\u2019s Information on their \nHierarchy, Titulature and Appointment,\u201d IJMES \n3 (1972): 59\u201374, 199\u2013216, repr. Medieval History, \nart. XVI; \u201cJewish Elements in the Ban\u016b S\u0101s\u0101n,\u201d \nBiOr 33/5\u20136 (Sept.\u2013Nov. 1976) [1977], 289\u201394, repr. \nMedieval History, art. VI; \u201cThe \u2018Protected People\u2019 \n(Christians and Jews) in Mediaeval Egypt and \nSyria,\u201d BJRUL 62/1 (Autumn 1979): 11\u201336, repr. \nMedieval History, art. VII; \u201cThe Concept of Dhimma \nin early Islam,\u201d in B. Braude and B. Lewis (eds), \nChristians and Jews in the Ottoman Empire. The \nFunctioning of a Plural Society, I, The Central Lands \n(New York: Homes & Meier Publishers, 1982): 37\u201351, \nrepr. Medieval History, art. VI, updated in M. Grey, \net al. (eds), Living Stones Yearbook 2012 ([London] \n2012): 143\u201364.\n\nOn literary criticism: \u201cThe Influence of Arabic \nLiterature on English Literature,\u201d Azure 5 (Spring \n1980): 14\u201319. Arabic tr., \u201cTa\u02beth\u012br al-adab al-\u02bfarab\u012b fi \n\u2019l-adab al-inkil\u012bz\u012b,\u201d al-Ma\u02bfrifa, Damascus, nos. 191\u20132 \n(February 1978): 199\u2013215. \n\nOn Sufi shaykhs: \u201cAn Early Persian \u1e62\u016bf\u012b: Shaykh \nAb\u016b Sa\u02bf\u012bd of Mayhanah,\u201d in R.M. Savory and D.A. \nAgius (eds), Logos islamikos. Studia islamica in \nhonorem Georgii Michaelis Wickens (Toronto: \nPontifical Institute of Mediaeval Studies, 1984): \n79\u201396, repr. Medieval History, art. XXIII. \n\nin the University of California Los Angeles. \nHe was now a world-renowned scholar and \na \u201cgo-to\u201d person for providing overarching \nintroductions to many general works \non Islamic history, the history of Iran, \na n d  r e l i g i o u s  h i s t o r y .  E d m u n d ,  t h e \nIslamic scholar, was indefatigable and \nunflappable\u2014to use the words of his IRAN \nco-editor, C.A. Petrie23\u2014and there was \nnothing that would hold him back.", "start_char_idx": 20285, "end_char_idx": 23014, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8a478d66-d999-4fe1-99d1-49e3d93d7877": {"__data__": {"id_": "8a478d66-d999-4fe1-99d1-49e3d93d7877", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5b7d57bf-4ecb-47d3-8002-888e0582f750", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "78a73d6764b903868910b97d5410e41dc480d8dd22255ccd597649ff7e85410c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c1673eee-8ed0-4584-a9db-45bd9f2477e2", "node_type": "1", "metadata": {}, "hash": "223f8b12a630ba34c0e188794ca4937dc8e02ad6365fe189408705e609dadfdc", "class_name": "RelatedNodeInfo"}}, "text": "Petrie23\u2014and there was \nnothing that would hold him back. Three \nmore books came out in the 1970s, amongst \nthem a sequel to his Ghaznavid history\u2014a \nstudy of \u201cthe later Ghaznavids.\u201d24 A lesser-\nknown but equally exciting new book was \nhis treatment of the \u201cIslamic underworld.\u201d25 \nHe saw the book as \u201cscratching the surface\u201d \nof what was a pioneering area of focus, \nand hoped that it would stimulate other \nscholars to follow suit.26 In his obituary \npiece, Geert Jan van Gelder highlights this \nwork as one of his favourites, and probably \none that influenced van Gelder\u2019s attraction \nto the \u201cmarginal\u201d in Arabic literature. \n\u201cLike Edmund Bosworth I have always \neschewed the decent obscurity of Latin,\u201d \nhe declares.27 Edmund\u2019s penchant for the \nunderworld might also be reflected in his \nfine collection of Penguin original crime \nfiction editions.28\n\n23.  Personal communication, 14.09.15.\n24.  The Later Ghaznavids, Splendour and Decay. \n\nThe Dynasty in Afghanistan and Northern India \n1040\u20131186, (Edinburgh: Edinburgh University Press, \n1977). Reprinted Munshiram Manoharlal, Delhi \n1992. \n\n25.  C.E. Bosworth, The Mediaeval Islamic \nUnderworld, the Ban\u016b S\u0101s\u0101n in Arabic Society and \nLiterature, in 2 vols (Leiden: Brill, 1976). \n\n26.  Ibid: vii.\n27.  Geert Jan van Gelder, \u201cObituary for Edmund \n\nBosworth,\u201d ISIS Newsletter, 36/1 (Summer 2015): \n17.\n\n28.  Personal communication with Edmund\u2019s \n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 174\n\nEdmund\u2019s children were now of school \nage, and his daughter Felicity reminisced \na t  h e r  f a t h e r \u2019 s  m e m o r i a l  s e r v i c e  a t \nEdmund\u2019s alma mater, St John\u2019s College, \nOxford, on the 13th of June 2015, that the \nhouse rule was not to disturb her father \nwhen he was working. But the rule could \nbe bent: the children always knew that if \nthey needed help with their homework \ntheir father would lend a kind ear. Edmund \nloved to travel widely. He took on visiting \nfellowships at Kuwait University (1975), \nat the Center for the Humanities Fellow, \nPrinceton University (Fall Semester 1984), \nand the Middle East Center, Harvard \nUniversity (1997). His wife Annette formed \nthe firm backbone of family life that gave \nhim the ability to travel. \u201cHe always took \nmany photos, which formed the basis of \nmany family evenings spent with the \nprojector viewing his slides,\u201d writes his \nfamily.29\n\nEdmund\u2019s output is too large to list \nin detail, and only a few highlights and \ntrends can be selected. The 1980s marked \nthe beginning of his most impressive \nscholarly output: his translations of some \nimportant medieval Arabic chronicles. \nEdmund translated three books from \nal-\u1e6cabar\u012b\u2019s History in the span of four years \n(1987-91), as well as the delightful Book of \nCurious and Entertaining Information by \nAb\u016b Man\u1e63\u016br al-Tha\u02bf\u0101lib\u012b (d. 412/1021).30 \n\nfamily, 6 May 2015.\n29.  Personal communication, 6 May 2015.\n30.  The History of al-\u1e6cabar\u012b. An Annotated \n\nTranslation. Vol. XXXII. The Reunification of the \n\u02bfAbb\u0101sid Caliphate. The Caliphate of al-Ma\u02bem\u016bn \nA.D. 812\u2013833/A.H. 198\u2013213 (Albany: State \nUniversity of New York Press, 1987); The History of \nal-\u1e6cabar\u012b. An Annotated Translation. Vol. XXX. The \n\u02bfAbb\u0101sid Caliphate in Equilibrium.", "start_char_idx": 22957, "end_char_idx": 26192, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c1673eee-8ed0-4584-a9db-45bd9f2477e2": {"__data__": {"id_": "c1673eee-8ed0-4584-a9db-45bd9f2477e2", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8a478d66-d999-4fe1-99d1-49e3d93d7877", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "7064735867c5074d74ce72dd5a4fa1b833950d27072208e46c13cc8687edb766", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "777f70e1-36c2-42fe-9ab8-e6c8f8c152fc", "node_type": "1", "metadata": {}, "hash": "73aed5e12009779f1c388828f0de918d9b2d2b75f3afb89076f9aff6243889f4", "class_name": "RelatedNodeInfo"}}, "text": "XXX. The \n\u02bfAbb\u0101sid Caliphate in Equilibrium. The Caliphates \nof M\u016bs\u0101 al-H\u0101d\u012b and H\u0101r\u016bn al-Rash\u012bd A.D. 785\u2013809/\n\nEdmund was sensitive to the importance \nof manuscript traditions in his historical \nstudies.31 Also in the 1980s, he added to \nhis continued encyclopaedic production \na new series of what eventually totaled \n80 articles for the then newly established \nEncyclopaedia Iranica under the editorship \nof Ehsan Yarshater in New York. He also \nedited, corrected and annotated the works \nof Minorsky and Barthold, such as in the \nthird edition of Turkestan down to the \nMongol Invasion and the \u1e24ud\u016bd al-\u02bf\u0100lam \ntranslated by Vladimir Minorsky.32 And \n\nA.H. 169\u2013193 (Albany: State University of New \nYork Press: 1989); C.E. Bosworth, The History of \nal-\u1e6cabar\u012b. An Annotated Translation. Vol. XXXIII. \nStorm and Stress along the Northern Frontiers of \nthe \u02bfAbb\u0101sid Caliphate (Albany: State University \nof New York Press, 1991), The Book of Curious and \nEntertaining Information. The La\u1e6d\u0101\u02beif al-ma\u02bf\u0101rif \nof Tha\u02bf\u0101lib\u012b. Translated with an introduction and \nnotes (Edinburgh: Edinburgh University Press, \n1968).\n\n31.  See, for example, \u201cSome new manuscripts \nof al-Khw\u0101rizm\u012b\u2019s Maf\u0101t\u012b\u1e25 al-\u02bful\u016bm,\u201d Journal of \nSemitic Studies IX (1964): 341\u20135; \u201cManuscripts of \nTha\u02bf\u0101lib\u012b\u2019s Yat\u012bmat ad-dahr in the Su\u0308leymaniye \nLibrary, Istanbul,\u201d Journal of Semitic Studies \nXVI (1971): 41\u20139; also catalogue publications for \nArabic manuscripts at the John Rylands Library \nin Manchester (1974, published 1975) and the \nChetham\u2019s Library in Manchester (1976).\n\n32.  See details in O\u2019Neal\u2019s bibliography. \nV.V. Barthold, Turkestan down to the Mongol \nInvasion, 3rd ed. with additional chapter hitherto \nunpublished in English trans. Mrs. T. Minorsky and \ned. C.E. Bosworth, and with further Addenda and \nCorrigenda by C.E. Bosworth, Gibb Memorial Series, \nN.S. V (London: Luzac, 1968); Vladimir Minorsky, \n\u1e24ud\u016bd al-\u02bf\u0101lam. The Regions of the World, a Persian \nGeography 372 A.H.\u2013982 A.D., 2nd ed., pref. V.V. \nBarthold, trans. from Russian and with additional \nmaterial by the late Professor Minorsky, edited by \nC.E. Bosworth, GMS, N.S. XI (London: Luzac, 1970); \nV.V. Barthold, An Historical Geography of Iran, \ntr. Svat Soucek, ed. with intro. by C.E. Bosworth, \nModern Classics in Near Eastern Studies (Princeton: \n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 175\n\nEdmund also edited Minorsky\u2019s Festschrift.33 \nEdmund\u2019s editorial exceptionalism was \nprobably best described in the obituary \nnotice of Charles Melville who had worked \nwith him on the British Institute of Persian \nStudies (BIPS) editorial board:\n\nEdmund was a long-standing member \no f  t h e  B I P S  G o v e r n i n g  C o u n c i l  a n d , \nmost admirably, editor of the Institute\u2019s \njournal IRAN for many years, handling all \nthe contributions in the non-archaeological \nfields. A measure of the work he dedicated \nto this task is the fact that it has taken a \ncommittee of editors to try to fill the gap \nleft by his retirement.", "start_char_idx": 26148, "end_char_idx": 29155, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "777f70e1-36c2-42fe-9ab8-e6c8f8c152fc": {"__data__": {"id_": "777f70e1-36c2-42fe-9ab8-e6c8f8c152fc", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c1673eee-8ed0-4584-a9db-45bd9f2477e2", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "ddfe60573052b0ac9eeecf5f52bf12370a052dcc3b96a1daacd87d2a93a45880", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "384be79c-afd0-4e2f-be25-332c42f64dd8", "node_type": "1", "metadata": {}, "hash": "54bbea8574abbb83199816bd2140016f909723065a02c486c11bb85584ddf6f9", "class_name": "RelatedNodeInfo"}}, "text": "A t  E d m u n d \u2019 s  m e m o r i a l  s e r v i c e  i n \nOxford, the Islamic art historian Robert \nHillenbrand again reiterated Edmund\u2019s \nunfailing politeness and industriousness \nas an editor, a task that has led many a \nseasoned scholar to near-collapse and \nangry repartee. I experienced Edmund\u2019s \ntactful handling of my errors as a junior \nscholar submitting her very first scholarly \narticle for the last IRAN volume which \nEdmund was editing. I also experienced \nthe immense hospitality to which his \ncolleague Ian R. Netton (at the University \nof Exeter\u2019s Institute of Arabic and Islamic \nStudies where Edmund was a Visiting \nProfessor) refers in his obituary piece.34 \nMy two-year old daughter and I were \nwelcomed at Edmund and Annette\u2019s home \nwith open arms when we were passing \nthrough Castle Cary in 2012. Our hosts \nvery quickly produced their children\u2019s \ntoys, neatly preserved in original 1960s tin \n\nPrinceton University Press: 1984). Section by C.E. \nBosworth: \u201cEditor\u2019s Introduction,\u201d ix\u2013xv.\n\n33.  Iran and Islam. In memory of the late \nVladimir Minorsky, ed. C.E. Bosworth (Edinburgh: \nEdinburgh University Press 1971).\n\n34.  Netton, \u201cAppreciation of the Life.\u201d\n\nboxes to ensure my toddler was sufficiently \nentertained. \n\nIn 1992, Edmund\u2014having just been \nelected to the prestigious and select \nf e l l o w s h i p  o f  t h e  B r i t i s h  A c a d e m y \u2014\nedited a centenary monograph of British \nOrientalists (1902-2001) on behalf of the \nAcademy. Out of the thirteen biographies \n(twelve of which were of Academy fellows \nand all of whom were men), Edmund \ncontributed the chapters on E.G. Browne, \nGerard Clauson and Vladimir Minorsky. \nMinors ky ,  in part ic ular\u2014 t he Rus s ian \nt r a i n e d  O r i e n t a l i s t  w h o  u l t i m a t e l y \nsettled in the UK following the Bolshevik \nRevolution\u2014is constantly invoked in \nEdmund\u2019s work, as will be seen shortly. \nEdmund\u2019s gratitude and respect towards \nhis senior colleagues are evident from \nthe obituaries he produced.35 He has also, \nrather unselfishly, as Macuch observed, \npicked up occasional work left undone by \nhis deceased colleagues. The exceptionally \ngood Qur\u02be\u0101n commentary by Richard Bell \nis one such example.36\n\nIV. Castle Cary, Somerset (1993-2015): Go-\ning Back to the Basics\n\nCastle Cary, a picturesque and sleepy \n\n35.  Obituary of S.M. Stern, IRAN 8 (1970): \nix; Obituary, \u201cSir Gerard Clauson (1891\u20131973)\u201d, \nin Bulletin BSMES, I/1 (1974): 39\u201340; Obituary, \n\u201cProfessor J.A. Boyle,\u201d IRAN 17 (1979): i\u2013ix; \nObituary, \u201cMartin Hinds, 1941\u20131988,\u201d in Bulletin \nBSMES 16 (1989): 118\u201320; Obituary: \u201cJoan Allgrove \n1928\u20131991,\u201d IRAN 29 (1991): v; Obituary: \u201cProfessor \nCharles Beckingham,\u201d The Daily Telegraph, \n14.10.98; Obituary, \u201cRonald Whitaker Ferrier 1929\u2013\n2003,\u201d IRAN 41 (2003): v\u2013vi.\n\n36.  A Commentary on the Qur\u02be\u0101n . . . Prepared \nby Richard Bell. Vol. 1. Surahs I\u2013XXIV. Vol. 2. \nSurahs XXV\u2013CXIV, edited by C.E. Bosworth and \nM.E.J. Richardson, 2 vols. JSS Monograph no. 14 \n(Manchester: Manchester University Press, 1991).", "start_char_idx": 29157, "end_char_idx": 32186, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "384be79c-afd0-4e2f-be25-332c42f64dd8": {"__data__": {"id_": "384be79c-afd0-4e2f-be25-332c42f64dd8", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "777f70e1-36c2-42fe-9ab8-e6c8f8c152fc", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "d011ae2e720cad9a956b746b0e043a6dd2c80d2bc8cec49adc7344eaf1a8a9ed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4b16ca42-60dd-4de4-9a1d-815b7f5b191b", "node_type": "1", "metadata": {}, "hash": "0daed8964642be3ed6167209fc0af9d7e9f74175a3316912c39e6d57961ea521", "class_name": "RelatedNodeInfo"}}, "text": "JSS Monograph no. 14 \n(Manchester: Manchester University Press, 1991).\n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 176\n\nsmall town in the heart of the English \ncountryside of Somerset was to become \nEdmund\u2019s refuge and retirement bliss. \nHis library was vast, extending into a \nconverted garage set against the rest of the \nhouse. \u201cI don\u2019t need to use any libraries; I \nhave my very own,\u201d he said proudly when \nshowing me around the house during \nour visit in 2012. \u201cI could use a librarian \nthough,\u201d he smiled. \n\nE d m u n d  w a s  s t i l l  r e c e i v i n g  m a n y \naccolades for a lifetime of achievement: \nthe Silver Avicenna Medal of UNESCO \n(1998); the Dr Mahmud Afshar Foundation \nPrize for contributions to Iranian Studies \nin 2001 and the Prize by the Iranian \nMinistry of Culture and Islamic Guidance \nfor contributions to Iranian historical \nstudies in 2003, both in Tehran; the annual \nAward for Services to Middle Eastern \nStudies in Britain of the British Society \nfor Middle East Studies in 2007 in Oxford; \nthe Levi Della Vida Award for Excellence \nin Islamic Studies in 2010 in Los Angeles; \nand the triennial Royal Asiatic Society \nAward in 2013 in London. Edmund had \nretired at 65, but some of the best of his \nbibliography came during more than \ntwo decades of retirement in Castle Cary \n(1993-2015). First, Edmund tied up loose \nends with books on the Saffarids (1994), \nby revising New Islamic Dynasties (1996 \nand 2010), and completing a fourth book \nof translation based on \u1e6cabar\u012b\u2019s History.37 \nThen Edmund returned to his love of travel \nwriting and British Orientalism with a \ncharming biography of an \u201cintrepid Scot,\u201d \na William Lithgow of Lanark, published in \n\n37.  The History of al-\u1e6cabar\u012b (Ta\u02ber\u012bkh al-rusul \nwa\u2019l-mul\u016bk). Vol. V. The S\u0101s\u0101nids, the Byzantines, \nthe Lahkmids, and Yemen, Translated and \nAnnotated by C.E. Bosworth (Albany: Bibliotheca \nPersica, State University of New York Press: 1999).\n\n2006.38 Edmund possessed the rare skill of \nknowing how to speak to a variety of new \naudiences. A review by a non-Islamicist \nillustrates this point:\n\nIn numerous intriguing notes, this \nbook directs readers to studies of Eastern \nsources that add mightily to the general \nproject of advancing our understanding \nof the encounter between Britain and the \nMuslim world in the early modern period. \nThis project tended to be dominated, \nduring the 1990s, by scholars working \nin English literature and drama who \nbecame intrigued by \u2018Turks\u2019 but who had \nlittle interest in or access to Ottoman, \nMaghribian, Safavid or Mughul sources, \nand largely ignored recent work being \nproduced in the fields of Near Eastern \nstudies. Bosworth\u2019s study quietly and \nunobtrusively draws attention to this \ndeficit by correcting it by example rather \nthan by engaging in polemic.39\n\nIn some sort of grand finale, Edmund \nactively worked on a series of major \ntranslations, all of which were published \nin 2011\u2014two from Persian and one from \nArabic into English. Far from taking \nit easy in his retirement years, in his \nearly eighties, Edmund had reinvented \nhimself as a Persianist (with the help of \nhis revisers, Profs Heshmat Moayyad and \nMohsen Ashtiany). \n\nEdmund chose one of the most difficult \n\n38.  An Intrepid Scot: William Lithgow of \nLanark\u2019s Travels in the Ottoman lands, North Africa \nand Central Europe, 1609\u201321 (Aldershot: Ashgate, \n2006).\n\n39.", "start_char_idx": 32116, "end_char_idx": 35530, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4b16ca42-60dd-4de4-9a1d-815b7f5b191b": {"__data__": {"id_": "4b16ca42-60dd-4de4-9a1d-815b7f5b191b", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "384be79c-afd0-4e2f-be25-332c42f64dd8", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "ce10e209d661ff8619504c2486f2a8cd306b0a14f8aa8c072b7cf1d8a248a4d6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "18b902a7-84e4-4be9-836b-80ffd72b57ec", "node_type": "1", "metadata": {}, "hash": "854db74ca968ecf48171a483f353904e6d367ef0c31be903cd168742bc17520b", "class_name": "RelatedNodeInfo"}}, "text": "39.  Gerald MacLean, \u201cReview: An Intrepid Scot: \nWilliam Lithgow of Lanark\u2019s Travels in the Ottoman \nLands, North Africa and Central Europe, 1609\u201321, \nby Clifford Edmund Bosworth (Aldershot: Ashgate, \n2006),\u201d The English Historical Review 122/497 \n(2007): 825-6.\n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 177\n\npieces of Persian prose as one translation \nobject: the History of Abu al-Fa\u1e0dl Bayhaq\u012b \n(d. 470/1077). Bayhaq\u012b had served the \nGhaznavid court as chronicler, and his \nwork had formed the cornerstone of \nEdmund\u2019s Ph.D. and all the subsequent \nscholarship that emanated from it. Already \n30 years prior to this Edmund had been \nasked by his old mentor Minorsky during \na visit to his house in Cambridge to work \non the text. He managed to find the time \nfor it only after Ehsan Yarshater had asked \nhim again in the late 1990s.40 Edmund \ndedicated the three-volume annotated \nt r a n s l a t i o n  t o  \u201c V l a d i m i r  F e d o r o v i c h \nMinorsky.\u201d He was now going back to the \nbasic texts and making them available to \nthe next generation of scholars and a wider \nnon-specialist audience. But Edmund did \nnot just translate this fragmentary, but \nhighly entertaining, work that provides \nus with a rare insight into the inner \nworkings of the Ghaznavid court and on \nthe topography of 11th-century Ghazna \n(modern-day Ghazni, Afghanistan). The \nfinal product\u2014three volumes published \ni n  2 0 1 1 \u2014 i n c l u d e d  o n e  v o l u m e  o f \ndetailed commentary on the historical, \ngeographical and philological background. \nIn 398 pages of commentary, Edmund \nbrings to bear his vast and all-embracing \nscholarly insight on aspects of Bayhaq\u012b\u2019s \ntext that range from armaments to food, \nfestivals to military campaigns.\n\nT w o  m o r e  o f  E d m u n d \u2019 s  m a j o r \ntranslations were published in 2011. One \nwas the \u201chistorical section\u201d of \u02bfAbd al-\u1e24ayy \n\n40.  The History of Beyhaq\u012b (The History of \nSultan Mas\u2019ud of Ghazna, 1030-1041) by Abu\u2019l Fa\u017cl \nBeyhaqi. Tr. by C.E. Bosworth and rev. by Mohsen \nAshtiany, vol. I (421-423 A.H. (1030-1032 A.D.) \n(Boston, Mass.: Ilex Foundation and Center for \nHellenistic Studies, 2011): xxi.", "start_char_idx": 35527, "end_char_idx": 37706, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "18b902a7-84e4-4be9-836b-80ffd72b57ec": {"__data__": {"id_": "18b902a7-84e4-4be9-836b-80ffd72b57ec", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4b16ca42-60dd-4de4-9a1d-815b7f5b191b", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "63a843d920e029e08182062ebd48f3aabfb8ed0655faa722addd8028b4fff369", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "34fd0d32-33c7-4eb9-8fbc-8afe9728a2c0", "node_type": "1", "metadata": {}, "hash": "5793494723805a6ca4fcbeec5505e711de405bf27b8cc21d233da279c7aa72d3", "class_name": "RelatedNodeInfo"}}, "text": ": Ilex Foundation and Center for \nHellenistic Studies, 2011): xxi.\n\nGard\u012bz\u012b\u2019s (flourished first half of the \n5th/11th century) Zayn al-akhb\u0101r.41 Edmund \ndedicated this work, again, to Vladimir \nMinorsky, and also Gerard Clauson \u201cwho \nwere always ready to share their expert \nknowledge on the Iranian and Turkish \nworld with a much younger scholar.\u201d42 \nCharles Melville, in his 2013 review of the \nZayn al-akhb\u0101r translation, utters a not-so-\nveiled lament that Edmund has left out \nthe sections on the neighbouring peoples, \nespecially the Indian and Turks, as well \nas the pre-Islamic kings, caliphs and local \nIslamic ruler, which makes it a model for \nlater works, and also \u201cstands as a testament \nto the imperial horizons of the Ghaznavid \ncourt.\u201d At the same time, Melville declares \nthat Bosworth is \u201cat his most magisterial \nat elucidating these facts [of Khur\u0101s\u0101n\u012b \nhistory] and identifying the correct record \nof names, dates and places, upon which a \nsecure knowledge of medieval history can \nbe placed.\u201d43\n\nThe third major translation was that \nof the Arabic chronicle, Akhb\u0101r al-dawla \nal-salj\u016bqiyya (\u201cHistory of the Seljuq State\u201d) \nascribed to \u1e62adr al-D\u012bn al-\u1e24usayn\u012b (fl. \nA.D. 1180-1225).44 It is the first complete \n\n41.  C. E. Bosworth, The Ornament of Histories. \nA History of the Eastern Islamic Lands AD 650\u20131041. \nThe Original Text of Ab\u016b Sa\u02bf\u012bd \u02bfAbd al-\u1e24ayy Gard\u012bz\u012b \ntranslated and edited (London: I.B. Tauris, 2011).\n\n42.  Bosworth, Ornament of Histories, \npreliminaries.\n\n43.  Charles Melville, \u201cReview of C. Edmund \nBosworth: The Ornament of Histories. A History \nof the Eastern Islamic Lands AD 650\u20131041. The \nOriginal Text of Ab\u016b Sa\u02bf\u012bd \u02bfAbd al-\u1e24ayy Gard\u012bz\u012b \ntranslated and edited. (I.B. Tauris and BIPS Persian \nStudies Series.) xiv (London: I.B. Tauris, 2011),\u201d \nBSOAS 76/1 (2013): 114-6.\n\n44.  The History of the Seljuq State: A \nTranslation with Commentary of the Akhb\u0101r \nal-dawla al-salj\u016bqiyya, Translated by C.E. Bosworth", "start_char_idx": 37640, "end_char_idx": 39591, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "34fd0d32-33c7-4eb9-8fbc-8afe9728a2c0": {"__data__": {"id_": "34fd0d32-33c7-4eb9-8fbc-8afe9728a2c0", "embedding": null, "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7049", "node_type": "4", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "97183a66a2ec267b6d0b559ff6bd270f6a274c22672c9d1a2e87427a59ae14ac", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "18b902a7-84e4-4be9-836b-80ffd72b57ec", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "7480a6891f0b99db8711c90ad4e7e6ecd6ef0cce02c5c164aebd5b68f9b52ae6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "33956041-c85c-4b5b-a39e-04d94df1b590", "node_type": "1", "metadata": {}, "hash": "3447a1c0f1f7122556fa0fd3239970948ca9a4968febb94d2636095a1ffab186", "class_name": "RelatedNodeInfo"}}, "text": "Bosworth \n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 178\n\nEnglish translation to appear in print \n(superseding Qibla Ayaz\u2019s translation in \nhis laudable though unpublished Ph.D. \nthesis). The source is important for Seljuq \nhistory, especially for western Iran in \nthe late sixth to twelfth centuries where \nmuch of its testimony is unique and must \nderive from first-hand reports. The highly \ndetailed commentary of 497 endnotes \nthat accompanies the text supersedes \nEdmund\u2019s own 202-page article on the \nSelj\u016bqs in the Cambridge History of Iran \nwhich was the standard reference on the \nSeljuqs for nearly five decades, with a \nnecessary update provided by the 1995 \narticle \u201cSaldj\u016b\u1e33ids\u201d in EI2 that incorporates \nnumismatic material. The translation of \nthe Akhb\u0101r and his more recent articles, \ntherefore, provide important supplements \nto his earlier Seljuq scholarship.45\n\nConclusion\n\nEdmund Bosworth had a sixty-year \nscholarly career that is truly staggering, \nf r o m  t h e  b e g i n n i n g  o f  h i s  d o c t o r a l \nstudies in 1956 to his very last months \nin 2 0 14 . Edm und\u2019s greates t  qualit ies \nwere fourfold: first, he had the vision to \nput Afghanistan and Central Asia on the \nmap of Islamic history within western \nEuropean scholarly circles, thus correcting \nthe biased view of the western Islamic \nlands as the \u201cheartlands\u201d of Islam. Second, \nEdmund understood the need to produce \n\n(Milton Park, Abingdon, Oxon:  Routledge, 2011).\n45.  I am grateful for Michael O\u2019Neal\u2019s \n\nbibliography below that highlights Edmund\u2019s \ncontributions to Seljuq history.\n\nfoundational books that could facilitate \na sound understanding of the medieval \nIslamic world. These included elucidating \ndifficult primary sources, identifying place \nnames, and translating and interpreting \nthe sources. Edmund was not one for \ngrand theories and daring hypotheses, \nand for this he is sometimes diminished, \nespecially by younger scholars who may \nnot appreciate the diversity and soundness \nof his scholarship. But, as Geert Jan van \nGelder comments, theories come and go, \nand it is the solid studies that remain.46 \nThird, Edmund was highly versatile in his \nlinguistic abilities and a historian with a \nlively interest in literature and language \nwhich enabled him to write cultural \nhis t ory .  Finally ,  he had  a w ond erful \npersonality: a humane, kind and generous \ncolleague. With these qualities, Edmund \nwas able to bridge the divide that still \ne x i s t s  b e t w e e n  I s l a m i c  h i s t o r i a n s  i n \nwestern Europe, North America, Russia and \nCentral Europe, and those in the studied \nregion itself. It is only in this way that \nthe divergence perceived in cultures can \nbe overcome. And ultimately, I think this \nthis is what drove Edmund, the war-time \nschoolboy from smoky Sheffield who never \nmissed a beat and always looked ahead.\n\n\u2014 Arezou Azad  \nUniversity of Birmingham\n\n(A.Azad@bham.ac.uk)\n\n46.  van Gelder, \u201cObituary\u201d: 17.", "start_char_idx": 39583, "end_char_idx": 42578, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "33956041-c85c-4b5b-a39e-04d94df1b590": {"__data__": {"id_": "33956041-c85c-4b5b-a39e-04d94df1b590", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "34fd0d32-33c7-4eb9-8fbc-8afe9728a2c0", "node_type": "1", "metadata": {"identifier": "alusur-7049", "author": " Azad , Arezou ", "title": "Clifford Edmund Bosworth", "date": "2015-11-15", "file": "alusur-7049.pdf"}, "hash": "4c28933151f3ef13a181ee101006180ea7a3a5350bd21e574cdfa9c170c043e3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ea3e8fd2-f051-4ae3-9798-006562d99877", "node_type": "1", "metadata": {}, "hash": "aa1241ceabaf3915d971967b1e08c6496aa10240eabd356c31c48a883ce2cea9", "class_name": "RelatedNodeInfo"}}, "text": "In Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 179-217\n\nClifford Edmund Bosworth: An Updated Bibliography\n\nWith the passing of Edmund Bosworth on February 28, 2015, the world lost one of the \ngreatest historians of the Islamic Middle East of the last half century. In terms of scholarly \noutput, he was undoubtedly the most prolific one. Until now, the indispensable guide to \nProfessor Bosworth\u2019s works has been the bibliography that introduces the two-volume \nFestschrift published in his honor fifteen years ago: Ian Richard Netton (ed.), Studies in \nhonour of Clifford Edmund Bosworth. I. Hunter of the East: Arabic and Semitic studies, \nLeiden 2000, pp. xiii\u2013xxxv.1 As helpful as that list of publications has been, it is only \ncomplete through 1998 and includes but a handful of forthcoming works \u201cin the press\u201d as \nof that date. The time therefore seemed appropriate for an update to Professor Bosworth\u2019s \nbibliography with additional items published to date. For the years 1959 through 1998, I \nhave followed the publication list, item numbering and general formatting of the original \nbibliography, with a number of additions and corrections. For example, I have identified \na total of forty-five articles from the Encyclopaedia of Islam that had been previously \nomitted, and these are now included under the appropriate year and volume. When a \nmissing publication has been added, I have marked it \u201c(a)\u201d so as not to affect the overall \nnumbering scheme. In addition, those articles reprinted in a later collected volume have \nnow been given an appropriate cross-reference. I have made a fairly diligent search for \nnew materials and hope that the result is reasonably comprehensive, although, given the \nvast scale of Professor Bosworth\u2019s published output, I am aware that there are likely many \noversights.2 This updated bibliography is offered with gratitude in memory of one of the \nmost distinguished scholars of our age.\n\n\u2014 Michael O\u2019Neal\nWashington, D.C., October 2015\n\n(michael.p.oneal@gmail.com)\n\n1.  Those portions of the original bibliography incorporated into this update are reproduced here by kind \npermission of Messrs. Brill.\n\n2.  Sincere thanks to Kristian Girling for calling my attention to item 343, which was Professor Bosworth\u2019s \n2012 update to item 136.", "start_char_idx": 45, "end_char_idx": 2353, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ea3e8fd2-f051-4ae3-9798-006562d99877": {"__data__": {"id_": "ea3e8fd2-f051-4ae3-9798-006562d99877", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "33956041-c85c-4b5b-a39e-04d94df1b590", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "65daa768e03d41e556e8886552e503c5b7ca6b6e44f34a4f33689b5ae4e98cda", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7b82db60-a06c-4bd9-b0a0-fdad65215b65", "node_type": "1", "metadata": {}, "hash": "1637b6fcb4247673411a483196408c4e619f86555f1d851747afb0b1d3424cce", "class_name": "RelatedNodeInfo"}}, "text": "In Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 180\n\nAbbreviations\n\nAHR  American Historical Review, Washington, D.C.\nAOASH  Acta Orientalia Academiae Scientiarum Hungaricae\u00b8 Budapest\nAzure  Azure. The Review of Arab Arts and Culture, London\nBEO  Bulletin d\u2019\u00c9tudes Orientales, Damascus\nBiOr  Bibliotheca Orientalis, Leiden\nBJMES British Journal of Middle Eastern Studies, Durham, Abingdon\nBJRUL Bulletin of the John Rylands University Library, Manchester\nBSOAS Bulletin of the School of Oriental and African Studies, London\nBull. BSMES Bulletin of the British Society for Middle East Studies, Oxford, Exeter\nCAJ Central Asiatic Journal, The Hague, Wiesbaden\nCT Cahiers de Tunisie, Tunis\nDMA Dictionary of the Middle Ages, New York\nEHR English Historical Review, London\nEI1 Encyclopaedia of Islam, Leiden 1913\u201336\nEI2 Encyclopaedia of Islam, new edn., Leiden 1954\u20132006\nEI3 Encyclopaedia of Islam THREE, Leiden 2007\u2013\nEIr Encyclop\u00e6dia Iranica, New York, London, Cosa Mesa, Calif.\nEW East and West, Rome\nGA Graeco-Arabica, Athens\nGMS Gibb Memorial Series, London\nIJMES International Journal of Middle East Studies, Cambridge\nIOS Israel Oriental Studies, Tel Aviv\nIQ The Islamic Quarterly, London\nIran, JBIPS Iran, Journal of the British Institute of Persian Studies, London\nIS Iranian Studies, Abingdon\nIsMEO Istituto Italiano per il Medio ed Estremo Orientale, Rome\nIsl. Der Islam, Berlin\nJA Journal Asiatique, Paris\nJAH Journal of Asian History, Wiesbaden\nJAOS Journal of the American Oriental Society, New Haven, Conn.\nJESHO Journal of the Economic and Social History of the Orient, Leiden\nJIS Journal of Islamic Studies, Oxford\nJNES Journal of Near Eastern Studies, Chicago\nJOAS Journal of Oriental and African Studies, Athens\nJRAS Journal of the Royal Asiatic Society, London\nJSS Journal of Semitic Studies, Manchester\nMEJ Middle East Journal, Washington, D.C.\nMESA Bull. Middle East Studies Association Bulletin, Tuscon\nMW The Muslim World, Hartford, Conn.\nOLZ Orientalistische Literaturzeitung, Berlin\nSt. Ir. Studia Iranica, Paris and Leiden", "start_char_idx": 2357, "end_char_idx": 4422, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7b82db60-a06c-4bd9-b0a0-fdad65215b65": {"__data__": {"id_": "7b82db60-a06c-4bd9-b0a0-fdad65215b65", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ea3e8fd2-f051-4ae3-9798-006562d99877", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "8797e87bbc9df6dbf562ec01e9700e229d6644dd4c610a17960313728713b338", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1e5cc8a4-78ad-4aae-ab47-d448f33c12fd", "node_type": "1", "metadata": {}, "hash": "c239ab14d86e3509843ad95bde4909cc0e5ec45a3b6b78971135390093bb8523", "class_name": "RelatedNodeInfo"}}, "text": "In Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 181\n\nTLS The Times Literary Supplement, London\nZDMG Zeitschrift der Deutschen Morgenl\u00e4ndischen Gesellschaft, Wiesbaden\n\n1959\n\n1. EI2 vol. I, art. \u201cBahr\u0101\u02be\u201d.\n\n1960\n\n2. \u201cThe rise of the Kar\u0101miyyah in Khurasan\u201d, MW, L (1960), 5\u201314. Reprinted in item 104, \nart. I.\n\n3. \u201cGhaznevid military organisation\u201d, Isl., XXXVI (1960) [1961], 37\u201377. Persian tr. Sarwar \nHum\u0101y\u016bn, Tashk\u012bl\u0101t-i ni\u1e93\u0101m\u012b-yi Ghaznaviy\u0101n, Anjuman-i T\u0101r\u012bkh-i Afgh\u0101nist\u0101n, Kabul \n1342/1963, pp. 64.\n\n4. EI2 vol. I, arts. \u201cBi\u02ber Ma\u02bf\u016bna\u201d; \u201cal-Bishr\u201d; \u201cBu\u02bf\u0101th\u201d; \u201cBuz\u0101kha\u201d.\n\n1961\n\n4(a). \u201cThe transition from Ghaznavid to Seljuq rule in the Islamic east\u201d, PhD thesis, The \nUniversity of Edinburgh 1961, pp. viii + 548.\n\n5. \u201cThe early Islamic history of Gh\u016br\u201d, CAJ, VI (1961), 116\u201333. Reprinted in item 104, art. \nIX.\n\n1962\n\n6. \u201cThe imperial policy of the early Ghaznawids\u201d, Islamic Studies. Journal of the Central \nInstitute of Islamic Research, Karachi, I/3 (1962), 49\u201382. Reprinted in item 104, art. XI.\n\n7. EI2 vol. II, art. \u201cDja\u02bfda (\u02bf\u0100mir)\u201d.\n8. Review of H.L. Gottschalk, Al-Malik al-K\u0101mil von Egypten und Seine Zeit, Wiesbaden \n\n1958, in JRAS, New Ser., 94/1\u20132 (1962), 86.\n\n1963\n\n9. The Ghaznavids, their empire in Afghanistan and eastern Iran 994:1040, Edinburgh \nUniversity Press 1963, pp. xii + 331. Reprinted Munshiram Manoharlal, Delhi 1992. 2nd \nedn., with updated bibliography, Libraire du Liban, Beirut 1973, pp. xii + 335. Persian tr. \n\u1e24asan An\u016bshih, T\u0101r\u012bkh-i Ghaznaviy\u0101n, 2 vols., Tehran 1372/1993, repr. 1381/2002.\n\n10. \u201cA Turco-Mongol practice amongst the early Ghaznavids?\u201d, CAJ, VII (1962), 347\u201340. \nReprinted in item 104, art. XII.\n\n11. \u201cThe titulature of the early Ghaznavids\u201d, Oriens, XV (1962), 210\u201333. Reprinted in item \n104, art. X.\n\n12. \u201cThe section on codes and their decipherment in Qalqashand\u012b\u2019s \u1e62ub\u1e25 al-a\u02bfsh\u0101\u201d, JSS, \nVIII/1 (1963), 17\u201333. Reprinted in item 135, art. XIII.\n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 182\n\n13. \u201cEarly sources for the history of the first four Ghaznavid sultans (977\u20131041)\u201d, IQ, VII \n(1963), 3\u201322. Reprinted in item 104, art. XIII.\n\n14. \u201cA pioneer Arabic encyclopedia of the sciences: al Khw\u0101rizm\u012b\u2019s Keys of the Sciences\u201d, \nIsis, LIV/1 (1963), 97\u2013111. Reprinted in item 135, art. I.\n\n15. \u201cSome historical gleanings from the section on symbolic actions in Qalqa\u0161and\u012b\u2019s \u1e62ub\u1e25 \nal-a\u02bf\u0161\u0101\u201d, Arabica, X/2 (1963), 148\u201353. Reprinted in item 240, art. IX.\n\n16. EI2 vol.", "start_char_idx": 4426, "end_char_idx": 6891, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1e5cc8a4-78ad-4aae-ab47-d448f33c12fd": {"__data__": {"id_": "1e5cc8a4-78ad-4aae-ab47-d448f33c12fd", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7b82db60-a06c-4bd9-b0a0-fdad65215b65", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "e35f5c03fd55a2ea023e6b4e5d143f018d427afbce6a6faa65a68ef4a07b1da6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "81871a78-ba27-4cf4-aae8-aee11898d247", "node_type": "1", "metadata": {}, "hash": "08760cf49153b943aded9a28a96fde4109289d3f41ec43d305c42b702563d7ed", "class_name": "RelatedNodeInfo"}}, "text": "Reprinted in item 240, art. IX.\n\n16. EI2 vol. II, art. \u201cDjudh\u0101m\u201d.\n17. Reviews of U. Heyd (ed.), Studies in Islamic history and civilisation, Scripta Hierosylimitana \n\nIX, Jerusalem 1961, in JSS, VIII/1 (1963), 116\u201319; E.E. Elder and W. Mc E. Miller (ed. and \ntr.), al-Kit\u0101b al-aqdas or the Most Holy Book of M\u012brz\u0101 \u1e24usayn \u02bfAl\u012b Bah\u0101\u02beu\u2019ll\u0101h, in JRAS, \nNew Ser., XCV/1\u20132 (1963), 93\u20134; G.E. von Grunebaum, Modern Islam, the search for \ncultural identity, Berkeley and Los Angeles 1962, in JRAS, New Ser., XCV/1\u20132 (1963), \n114\u201315.\n\n1964\n\n18. \u201cOn the chronology of the Ziy\u0101rids in Gurg\u0101n and \u1e6cabarist\u0101n\u201d, Isl., XL (1964), 25\u201334. \nReprinted in item 104, art. II.\n\n19. \u201cA maq\u0101ma on secretaryship: al-Qalqashand\u012b\u2019s al-Kaw\u0101kib al-durriyya f\u012b \u2019l-man\u0101qib \nal-badriyya\u201d, BSOAS, XXVII/2 (1964), 291\u20138. Reprinted in item 135, art. XIV.\n\n20. \u201cSome new manuscripts of al-Khw\u0101rizm\u012b\u2019s Maf\u0101t\u012b\u1e25 al-\u02bful\u016bm\u201d, JSS, IX/2 (1964), 341\u20135.\n21. EI2 vol. II, art. \u201cF\u012bl. As beasts of war\u201d.\n22. Reviews of K.A. Faruki, Islamic jurisprudence, Karachi, 1382/1962, in JRAS, New Ser., \n\nXCVI/1 (1964), 75\u20136; L. Binder, Iran, political development in a changing nation, Berkeley \nand Los Angeles 1962, in Man, no. 160 (July\u2013August 1964), 127\u20138.\n\n1965\n\n23. \u201cLanguage reform and nationalism in modern Turkey, a brief conspectus\u201d, MW, LV \n(1965), 58\u201365, 117\u201324.\n\n24. \u201cNotes on the pre-Ghaznavid history of eastern Afghanistan\u201d, IQ, IX (1965), 12\u201324. \nReprinted in item 104, art. XIV.\n\n25. \u201cAn embassy to Ma\u1e25m\u016bd of Ghazna recorded in Q\u0101\u1e0d\u012b Ibn az-Zubair\u2019s Kit\u0101b adh-dhakh\u0101\u02beir \nwa \u2019t-tu\u1e25af\u201d, JAOS, LXXXV (1965), 404\u20137. Reprinted in item 104, art. XV.\n\n26. (with Sir Gerard Clauson) \u201cAl-Xw\u0101razm\u012b on the peoples of Central Asia\u201d, JRAS, New Ser., \nXCVII/1 (1965), 2\u201312. Reprinted in item 104, art. XX. Reprinted as Ch. 7 in The Turks in \nthe early Islamic world, item 312, 167\u201378.\n\n27. EI2 vol. II, arts. \u201cGhazna\u201d; \u201cGhul\u0101m. ii. Persia\u201d; \u201cGh\u016br\u201d; \u201cGh\u016brids\u201d.\n28. Reviews of R.H. Davison, Reform in the Ottoman empire 1856\u20131876, Princeton 1963, \n\nin IQ, IX (1965), 56\u20138; A. Pacheco, Historia de Jacob Xalabin, Barcelona 1964, in IQ, IX \n(1965), 58\u201360; J.J. Saunders, A history of mediaeval Islam, London 1965, in JRAS, New \nSer., XCVII/2 (1965), 149\u201350; S.M.", "start_char_idx": 6846, "end_char_idx": 9051, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "81871a78-ba27-4cf4-aae8-aee11898d247": {"__data__": {"id_": "81871a78-ba27-4cf4-aae8-aee11898d247", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1e5cc8a4-78ad-4aae-ab47-d448f33c12fd", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "88a96851145b58fd1950d5ad7a9a5cb0ffe98e1463ec4f4bb8e47b09501f73bc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2a4d6850-5d5c-4cb7-baab-3f4bdfe034b8", "node_type": "1", "metadata": {}, "hash": "17f584d6372dda6e6af371b669e713996c466ec5aca19795622d02540ffc5406", "class_name": "RelatedNodeInfo"}}, "text": "Stern, F\u0101\u1e6dimid decrees, original documents from the \nF\u0101\u1e6dimid chancery, London 1964, in JSS, X/2 (1965), 303\u20135.\n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 183\n\n1966\n\n29. \u201cMa\u1e25m\u016bd of Ghazna in contemporary eyes and later Persian literature\u201d, Iran, JBIPS, IV \n(1966), 85\u201392. Reprinted in item 104, art. XVI.\n\n30. EI2 vol. III, arts. \u201c\u1e24\u0101djib. iii. Eastern dynasties\u201d; \u201c\u1e24arb. v. Persia\u201d.\n31. Review of G. Scarcia, \u1e62ifat-n\u0101ma-yi Darv\u012b\u0161 Mu\u1e25ammad \u1e2a\u0101n-i \u0120\u0101z\u012b. Cronaca di una \n\ncrociata musulmana contro i Kafiri di La\u0121m\u0101n nell\u2019anno 1582, Serie Orientale Roma \nXXXII, IsMEO, Rome 1965, in EW, New Ser., XVI (1966), 340\u20132.\n\n1967\n\n32. The Islamic dynasties. A chronological and genealogical handbook, Islamic Surveys 5, \nEdinburgh University Press 1967, pp. xviii + 245. French tr. Yves Thoraval, Les dynasties \nmusulmans, Paris 1966. Russian tr. P.A. Gryaznevich, Musulmanskie dynastii. Spravochnik \npo khronologii i genealogii, Moscow 1971. Persian tr. Far\u012bd\u016bn Badr\u0101\u02be\u012b, Silsilah\u0101-yi \nkh\u0101nd\u0101nh\u0101-yi isl\u0101m\u012b, Tehran 1350/1971, repr. 1371/1992. Turkish tr. Erdo\u011fan Mer\u00e7il \nand Mehmet \u0130p\u015firli, \u0130sl\u00e2m devletleri tarihi (kronoloji ve soyk\u00fct\u00fc\u011f\u00fc elkitab\u0131), Istanbul \n1980. Arabic tr. \u1e24usayn \u02bfAl\u012b al-Lab\u016bd\u012b, al-Usar al-\u1e25\u0101kima fi \u2019l-Isl\u0101m. Dir\u0101sa fi \u2019l-ta\u02ber\u012bkh \nwa \u2019l-ans\u0101b, Kuwait 1992. Javanese tr. Ilyas Hasan, Dinasti-dinasti Islam, Bandung 1993.\n\n33. \u201cMilitary organisation under the B\u016byids of Persia and Iraq\u201d, Oriens, XVIII\u2013XIX (1965\u20136), \n143\u201367. Reprinted in item 104, art. III.\n\n34. EI2 vol. III, arts. \u201cHiba. 1. The Caliphate\u201d; \u201cHind\u016bsh\u0101h\u012bs\u201d; \u201c\u1e24i\u1e63\u0101r. iii. Persia\u201d.\n35. Reviews of J.W. Spain, The Pathan borderland, The Hague 1963, in Oriens, XVIII\u2013XIX \n\n(1965\u20136), 441\u20133; M. Klimburg, Afghanistan, das Land im historischen Spannungsfeld \nMittelasiens, Vienna and Munich 1966, in JRAS, New Ser., XCIX/1 (1967), 38\u20139; K. Jahn, \nRash\u012bd al-D\u012bn\u2019s History of India, The Hague 1965, in JRAS, New Ser., XCIX/1 (1967), 44\u20135; \nA. Bombaci, The Kufic inscription in Persian verses in the court of the royal palace of \nMas\u02bf\u016bd III at Ghazni, IsMEO, Centro Studi e Scavi Archeologici in Asia, Reports and \nMemoirs V, Rome 1966, in EW, New Ser., XVII (1967), 126\u20137; J.A. Boyle, Grammar of \nmodern Persian, Wiesbaden 1966, in JSS, XII/2 (1967), 325\u20136.\n\n1968\n\n36.", "start_char_idx": 9052, "end_char_idx": 11311, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2a4d6850-5d5c-4cb7-baab-3f4bdfe034b8": {"__data__": {"id_": "2a4d6850-5d5c-4cb7-baab-3f4bdfe034b8", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "81871a78-ba27-4cf4-aae8-aee11898d247", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "d6ee62cda289a3def19fb2df3d473c7c69b2da71e5915cb5816b005656f18c19", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b03aea4e-11a3-460e-a5d7-cb00660b9f46", "node_type": "1", "metadata": {}, "hash": "8dc1309454d91dcbdab75ad318cd86f628b2b1e89cfca0ddca6359deddd70a13", "class_name": "RelatedNodeInfo"}}, "text": "1968\n\n36. S\u012bst\u0101n under the Arabs, from the Islamic conquest to the rise of the \u1e62aff\u0101rids (30\u2013250/651\u2013\n864), IsMEO, Centro Studi e Scavi in Asia, Reports and Memoirs XI, Rome 1968, pp. xi + \n145.\n\n37. The book of curious and entertaining information. The La\u1e6d\u0101\u02beif al-ma\u02bf\u0101rif of Tha\u02bf\u0101lib\u012b. \nTranslated with an introduction and notes, Edinburgh University Press 1968, pp. ix + \n164.\n\n38. \u201cThe political and dynastic history of the Iranian world 1000\u20131217\u201d, Ch. 1 in J.A. Boyle \n(ed.), The Cambridge history of Iran. V. The Saljuq and Mongol periods, Cambridge 1968, \n1\u2013202.\n\n39. W. Barthold, Turkestan down to the Mongol invasion, 3rd edn. with an additional \n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 184\n\nchapter hitherto unpublished in English translated by Mrs. T. Minorsky and edited by \nC.E. Bosworth, and with further Addenda and Corrigenda by C.E. Bosworth, GMS, N.S. \nV, London 1968, pp. xxxii + 573.\n\n40. \u201cThe development of Persian culture under the early Ghaznavids\u201d, Iran, JBIPS, VI (1968), \n33\u201344. Reprinted in item 104, art. XVIII.\n\n41. \u201cThe armies of the \u1e62aff\u0101rids\u201d, BSOAS, XXXI/3 (1968), 534\u201354. Reprinted in item 104, art. \nXVII. Arabic tr. A.J. N\u0101j\u012b, \u201cJaysh al-\u1e62aff\u0101riyy\u012bn\u201d, in Majallat Kulliyyat al-\u0100d\u0101b, J\u0101mi\u02bfat \nBaghd\u0101d (1972), no. 7, 189\u2013261.\n\n42. Reviews of M.C. Bateson, Arabic language handbook, Washington, D.C. 1967, in JSS, XIII/2 \n(1968), 311\u201313; Atti del terzo congresso di studi arabi e islamici, Ravello 1\u20136 settembre \n1966, Naples 1967, in JSS, XIII/2 (1968), 315\u201316; S.M. Stern (ed.), Documents from Islamic \nchanceries, Oxford 1965, in JRAS, New Ser., C/2 (1968), 181.\n\n1969\n\n43. \u201cThe \u1e6c\u0101hirids and Arabic culture\u201d, JSS, XIV/1 (1969), 45\u201379. Reprinted in item 135, art. \nII.\n\n44. \u201cThe \u1e6c\u0101hirids and Persian literature,\u201d Iran, JBIPS, VII (1969), 103\u20136. Reprinted in item \n104, art. IV.\n\n45. \u201cAb\u016b \u02bf Abdall\u0101h al-Khw\u0101razm\u012b on the technical terms of the secretary\u2019s art: a contribution \nto the administrative history of mediaeval Islam\u201d, JESHO, XII/2 (1969), 113\u201364. Reprinted \nin item 135, art. XV.\n\n46. \u201cAn alleged embassy from the Emperor of China to the Am\u012br Na\u1e63r b. A\u1e25mad: a contribution \nto S\u0101m\u0101nid military history\u201d, in Mujtaba Minovi and Iraj Afshar (eds.), Y\u0101d-n\u0101ma-yi \n\u012br\u0101n\u012b-yi Minorsky, Tehran 1969, 17\u201329. Reprinted in item 104, art. XXII.\n\n47. EI2 vol. III, art. \u201c\u012adh\u0101dj or M\u0101l-Am\u012br\u201d.\n48.", "start_char_idx": 11302, "end_char_idx": 13658, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b03aea4e-11a3-460e-a5d7-cb00660b9f46": {"__data__": {"id_": "b03aea4e-11a3-460e-a5d7-cb00660b9f46", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2a4d6850-5d5c-4cb7-baab-3f4bdfe034b8", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "e1a528aad96c5f15ecb0acd644b6cd8b3914b468bc82bf8b569298c3d9f41ac5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "750800c1-5814-47f1-af93-4922edf5a1a7", "node_type": "1", "metadata": {}, "hash": "f0359dab5a06d4973018e12a6413bd644c448fa93cb9a493a3c323afe05511af", "class_name": "RelatedNodeInfo"}}, "text": "\u201c\u012adh\u0101dj or M\u0101l-Am\u012br\u201d.\n48. Reviews of H. Horst, Die Staatsverwaltung der Grosssel\u011f\u016bqen und \u1e2aorazm\u0161\u0101hs (1038\u2013\n\n1231): eine Untersuchung nach Urkundenformularen der Zeit, Wiesbaden 1964, in Oriens, \nXX (1967) [publ. 1969], 242\u20134; C. Hecha\u00efme, Louis Cheikho et son livre \u00abLe christianisme \net la litt\u00e9rature chr\u00e9tienne en Arabie avant l\u2019Islam\u00bb, Beirut 1967, in JSS, XIV/1 (1969), \n136\u20138; F. Abbott, Islam and Pakistan, Oxford and Ithaca 1968, and W. Montgomery Watt, \nWhat is Islam?, London 1968, in Asian Review, II/2 (January 1969), 162\u20134.\n\n1970\n\n49. V. Minorsky, \u1e24ud\u016bd al-\u02bf\u0101lam. The regions of the world, a Persian geography 372 a.h.\u2013982 \na.d., 2nd edn., with the Preface by V.V. Barthold translated from the Russian and with \nadditional material by the late Professor Minorsky, edited by C.E. Bosworth, GMS, N.S. \nXI, London 1970, repr. 1982, 2015, pp. lxxxiii + 524.\n\n50. \u201cA propos de l\u2019article de Mohamed Khadr, \u2018Deux actes de waqf d\u2019un Qara\u1e2b\u0101nide d\u2019Asie \nCentrale\u2019\u201d, JA, CCLVI (1968) [publ. 1970], 449\u201353. Reprinted in item 104, art. XXI.\n\n51. \u201cAn early Arabic Mirror for Princes: \u1e6c\u0101hir Dh\u016b l-Yam\u012bnain\u2019s epistle to his son \u02bfAbdall\u0101h \n(206/821)\u201d, JNES, XXIX (1970), 25\u201341.\n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 185\n\n52. \u201cDailam\u012bs in central Iran: the K\u0101k\u016byids of Jib\u0101l and Yazd\u201d, Iran, JBIPS, VIII (1970), 73\u201395. \nReprinted in item 104, art. V.\n\n53. \u201cA dramatisation of the Prophet Muhammad\u2019s life: Henri de Bornier\u2019s Mahomet\u201d, \nNumen, XVII/2 (1970), 105\u201317. Reprinted as Ch. 8 in Eastward Ho!, item 340, 95\u2013108.\n\n54. Arts. on Islamic history and historical geography in The Encyclopedia Americana. For a \npartial list of articles, see item 149.\n\n55. EI2 vol. III, arts. \u201cIkhsh\u012bd\u201d; \u201cIlek-Kh\u0101ns or \u1e32arakh\u0101nids\u201d; \u201cIlde\u00f1izids or Eldig\u00fczids\u201d; \u201cIli\u201d; \n\u201cIly\u0101sids\u201d; \u201cIn\u02bf\u0101m\u201d.\n\n56. Obituary: S.M. Stern, Iran, JBIPS, VIII (1970), ix.\n57. Reviews of R.M.N.E. Elahie, The life and works of Y\u00e2q\u00fbt al-Hamaw\u00ee, Lahore 1965, in IJMES, \n\nI (1970), 184\u20136; Muhammad Shafi, W\u0101miq-o-Adhr\u0101, Lahore 1967, in IJMES, I (1970), 186\u20137; \nF. Sezgin, Geschichte der arabischen Schriftums, Band I. Qur\u02be\u0101nwissenschaften \u2013 \u1e24ad\u012bt \n\u2013 Geschichte \u2013 Fiqh \u2013 Dogmatik \u2013 Mystik, bis ca. 430 h., Leiden 1967, in JSS, XV/1 (1970), \n130\u20134; A.K. Sanjian, Colophons of Armenian manuscripts 1301\u20131480, Cambridge, Mass.", "start_char_idx": 13633, "end_char_idx": 15939, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "750800c1-5814-47f1-af93-4922edf5a1a7": {"__data__": {"id_": "750800c1-5814-47f1-af93-4922edf5a1a7", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b03aea4e-11a3-460e-a5d7-cb00660b9f46", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "51067fc9867f385703d6eaf757af8644467340dfc6706afd6f50b94d1e5e71c9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c64d6b19-b435-4b7a-a1d4-2b8c9f155a7c", "node_type": "1", "metadata": {}, "hash": "ade934865d98abb5ec8e96ba557d90ad7d253a2adc056d34d6a26e4214617d3f", "class_name": "RelatedNodeInfo"}}, "text": "1979, in JSS, XV/1 (1970), 142\u20133; D. and J. Sourdel, La civilisation de l\u2019Islam classique, \nParis 1968, in JSS, XV/2 (1970), 270\u20131; S.J. Shaw (ed.), International Journal of Middle \nEast Studies, I/1 (1970), in JSS, XV/2 (1970), 271\u20132.\n\n1971\n\n58. Iran and Islam. In memory of the late Vladimir Minorsky, edited by C.E. Bosworth, \nEdinburgh University Press 1971, pp. xvi + 574.\n\n59. \u201cThe Ban\u016b Ily\u0101s of Kirm\u0101n (320\u201357/932\u201368)\u201d, in C.E. Bosworth (ed.), Iran and Islam. \nIn memory of the late Vladimir Minorsky, Edinburgh University Press 1971, 107\u201324. \nReprinted in item 104, art. VI.\n\n60. \u201cThe Turks in the Islamic lands up to the mid-11th century\u201d, in Cl. Cahen (ed.), Philologiae \nturciae fundamenta, III, Wiesbaden 1970 [publ. 1971], 1\u201320. Reprinted as Ch. 9 in The \nTurks in the early Islamic world, item 312, 193\u2013212.\n\n61. \u201cManuscripts of Tha\u02bf\u0101lib\u012b\u2019s Yat\u012bmat ad-dahr in the S\u00fcleymaniye Library, Istanbul\u201d, JSS, \nXVI/1 (1971), 41\u20139.\n\n62. Two arts. on Turkish personages in The McGraw-Hill Encyclopedia of World Biography.\n63. Reviews of K.M. R\u00f6hrborn, Provinzen und Zentralgewalt Persiens im 16. und 17. \n\nJahrhundert, Berlin 1966, in Oriens, XX (1968\u20139) [publ. 1971], 459\u201360; A. Mansour, In a \nnew light, London 1969, in European Judaism, V (Winter 1970\u20131), 51; H.J. Kissling et alii, \nThe Muslim world, a historical survey. Part III. The last great Muslim empires, Leiden \n1969, in MEJ, XXV (Winter 1971), 106\u20137; P.M. Holt, A.K.S. Lambton and B. Lewis (eds.), \nThe Cambridge history of Islam, 2 vols., Cambridge 1970, in South Asian Review, V/1 \n(October 1971), 79\u201381; E. Wiedemann, Aufs\u00e4tze zur arabischen Wissenschaftsgeschichte, \n2 vols., Hildesheim 1970, in JSS, XVI/2 (1971), 277\u20138; Kuthayyir \u02bfAzza, D\u012bw\u0101n, ed. \nI\u1e25s\u0101n \u02bfAbb\u0101s, Beirut 1971, and al-\u1e62anawbar\u012b, D\u012bw\u0101n, ed. I\u1e25s\u0101n \u02bfAbb\u0101s, Beirut 1970, in \nJSS, XVI/2 (1971), 278\u20139; H. Loebenstein, Katalog der arabischer Handschriften der \n\u00f6sterreichischen Nationalbibliothek. Neuerwerbungen 1868\u20131968, Teil I, Vienna 1970, \nin JSS, XVI/2 (1971), 281\u20132.\n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 186\n\n1972\n\n64. \u201cIntroduction\u201d, in J.L. Burckhardt, Arabic proverbs; or, the manners and customs of \nthe modern Egyptians, illustrated from their proverbial sayings current at Cairo, repr. \nCurzon Press, London, and Rowan and Littlefield, Totowa N.J. 1972, repr. London 1984, \ni\u2013iii.\n\n65.", "start_char_idx": 15941, "end_char_idx": 18307, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c64d6b19-b435-4b7a-a1d4-2b8c9f155a7c": {"__data__": {"id_": "c64d6b19-b435-4b7a-a1d4-2b8c9f155a7c", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "750800c1-5814-47f1-af93-4922edf5a1a7", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "71ea315b04c348bc89f6f1b9abfe2c8ec4dc36beecba2570b3c36684280288df", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e6da61a6-7872-48d7-8d68-5b8b7da1b43f", "node_type": "1", "metadata": {}, "hash": "c84a5586d59ccef945aebbf39d09aaf85c8ae7968cd47b1b8015d2b6ce1cca78", "class_name": "RelatedNodeInfo"}}, "text": "1972, repr. London 1984, \ni\u2013iii.\n\n65. \u201cChristian and Jewish religious dignitaries in Maml\u016bk Egypt and Syria: Qalqashand\u012b\u2019s \ninformation on their hierarchy, titulature and appointment\u201d, IJMES, III (1972), 59\u201374, \n199\u2013216. Reprinted in item 135, art. XVI.\n\n66. \u201cSome correspondence in the John Rylands University Library concerning John Lewis \nBurckhardt and Lady Hester Stanhope\u2019s physician\u201d, BJRUL, LV/1 (Autumn 1972), 33\u201359.\n\n67. \u201cRaj\u0101\u02be ibn \u1e24aywa al-Kind\u012b and the Umayyad caliphs\u201d, IQ, XVI (1972), 36\u201380. Reprinted \nin item 135, art. III. Reprinted as Ch. 5 in F.M. Donner (ed.), The articulation of early \nIslamic state structures, The Formation of the Classical Islamic World, VI, Farnham, \nSurrey 2012, 89\u2013134.\n\n68. \u201c\u1e62anawbar\u012b\u2019s elegy on the pilgrims slain in the Carmathian attack on Mecca (317/930): \na literary and historical study\u201d, Arabica, XIX (1972), 222\u201339. Reprinted in item 135, art. \nIV.\n\n69. \u201cWilliam Lithgow: a seventeenth century traveller in the Near East\u201d, Memoirs and \nProceedings of the Manchester Literary and Philosophical Society, CXIV (1971\u20132), no. 1 \n[publ. 1972], 1\u201321.\n\n70. \u201cIslamic history\u201d, in D. Hopwood and D. Grimwood Jones (eds.), Middle East Libraries \nCommittee. Middle East and Islam. A bibliographical introduction, Zug-London 1972, \n55\u201372.\n\n71. Reviews of H. Busse, Chalif und Grossk\u00f6nig, die Buyiden im Iraq (945\u20131055), Beirut \n1969, in al-Ab\u1e25\u0101th, Beirut, XXII (1969) [publ. 1972], 103\u20137; E.I.J. Rosenthal, Studia \nSemitica, 2 vols., Cambridge 1971, in IQ, XV (1971) [publ. 1972], 143\u20135; A.A. Abd Dixon, \nThe Umayyad caliphate 65\u201386/684\u2013705 (a political study), London 1971, in IQ, XV \n(1971) [publ. 1972], 208\u201310; M.A. Shaban, Islamic history a.d. 600\u2013750 (a.h. 132), a new \ninterpretation, Cambridge 1971, in IQ, XVI (1972), 105\u20137; G. Vitestam, Kanz al-mul\u016bk \nf\u012b kaifiyyat as-sul\u016bk . . . ascribed to Sib\u1e6d ibn al-Djauz\u012b, Lund 1970, in JNES, XXXI (1972), \n61\u20133; Serie onomasticon arabicum, Parts 1\u20133, Paris 1971, in JSS, XVII/1 (1972), 154\u20136; \nJ. Penrice, A dictionary and glossary of the Kor-\u00e2n, repr. London 1971, in JSS, XVII/1 \n(1972), 161\u20132; H.S. Karmi, al-Manar, an Arabic-English dictionary, London and Beirut \n1970, in JSS, XVII/2 (1972), 276; F. Sezgin, Geschichte des arabischen Schriftums, Band \nIII. Medizin \u2013 Pharmazie \u2013 Zoologie \u2013 Tierheilkunde bis ca. 430 h., Leiden 1970; Band \nIV. Alchimie \u2013 Chemie \u2013 Botanik \u2013 Agrikultur bis ca. 430 h., Leiden 1971, in JSS, XVII/2 \n(1972), 277\u20139.\n\n1973\n\n72. [Errant duplication of item 70]\n73. \u201cBarbarian incursions: the coming of the Turks into the Islamic world\u201d, in D.S. Richards", "start_char_idx": 18270, "end_char_idx": 20845, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e6da61a6-7872-48d7-8d68-5b8b7da1b43f": {"__data__": {"id_": "e6da61a6-7872-48d7-8d68-5b8b7da1b43f", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c64d6b19-b435-4b7a-a1d4-2b8c9f155a7c", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "73c285e1e783aa2f3ac4b5e1140a12ecf012bbc451282fbb762efd8abeb8e001", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "45d5ccd7-7d21-4b36-a5d4-128b78665674", "node_type": "1", "metadata": {}, "hash": "6c3fcd22c204c74cd361302ea10b0335703a02ae6ac36d1dec828910f8e1b50a", "class_name": "RelatedNodeInfo"}}, "text": "Richards \n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 187\n\n(ed.), Islamic civilisation 950\u20131150, Papers on Islamic History III, Oxford 1973, 1\u201316. \nReprinted in item 104, art. XXIII. Reprinted as Ch. 10 in The Turks in the early Islamic \nworld, item 312, 213\u201328.\n\n74. \u201cA Maml\u016bk text on the orthographical distinction of \u1e0d\u0101d and \u1e93\u0101\u02be\u201d, Parole de l\u2019Orient, \nKaslik, Lebanon, III/1 (1972) [publ. 1973], 153\u201369; also in J.M. Barral (ed.), Orientalia \nhispanica, sive studia F.M. Pareja octogenario dicata, I, Arabo-islamica, Pars prior, \nLeiden 1974, 135\u201349.\n\n75. \u201cThe heritage of rulership in early Islamic Iran and the search for dynastic connections \nwith the past\u201d, Iran, JBIPS, XI (1973), 51\u201362; also in IS, XI (1978), 7\u201334. Reprinted in item \n104, art. VII.\n\n76. \u201cThe tomb in Cairo of John Lewis Burckhardt\u201d, JSS, XVIII/2 (1973), 259\u201366. Reprinted as \nCh. 6 in Eastward Ho!, item 340, 69\u201378.\n\n77. \u201c\u02bfUbaidall\u0101h b. Ab\u012b Bakra and the \u2018Army of Destruction\u2019 in Z\u0101bulist\u0101n (79/698)\u201d, Isl., L \n(1973), 268\u201383. Reprinted in item 104, art. XIX.\n\n77(a). \u201cForeword\u201d, in W.J. Pendergast (tr.), The Maq\u00e1m\u00e1t of Bad\u00ed\u02bf al-Zama\u00e1n al-Hamadh\u00e1n\u00ed, \nLondon 1973, vii\u2013x.\n\n78. EI2 vol. IV, arts. \u201cIsfar\u0101y\u012bn\u201d; \u201cIsm\u0101\u02bf\u012bl b. A\u1e25mad\u201d; \u201cIsm\u0101\u02bf\u012bl b. N\u016b\u1e25\u201d; \u201cIsm\u0101\u02bf\u012bl b. Seb\u00fcktigin\u201d; \n\u201cIspahbadh\u201d; \u201cIspahs\u0101l\u0101r, Sipahs\u0101l\u0101r\u201d; \u201cI\u1e63\u1e6dabl. v. Persia\u201d.\n\n79. Reviews of J. Carmichael, The shaping of the Arabs: a study in ethnic identity, London \n1969, in JRAS, New Ser., CIV/1 (1972) [publ. 1973], 61; J. Aubin (ed.), Le monde iranien \net l\u2019Islam, I, Geneva and Paris 1971, in JRAS, New Ser., CV/2 (1973), 169\u201370; S. Digby, \nWar-horse and elephant in the Delhi Sultanate: a study of military supplies, Oxford 1971, \nin JRAS, New Ser., CV/2 (1973), 178\u20139; Israel Oriental Studies, Jerusalem, I (1971), in JSS, \nXVIII/1 (1973), 169\u201374 (with T. Muraoka); M.S. Swartz, Ibn al-Jawz\u012b\u2019s Kit\u0101b al-Qu\u1e63\u1e63\u0101\u1e63 wa \n\u2019l-Mudhakkir\u012bn, Beirut 1971, in JSS, XVIII/1 (1973), 178\u201381; H. Rabie, The financial system \nof Egypt a.h. 564\u2013741/a.d. 1169\u20131341, Oxford 1972, in EHR, LXXXVIII, no. 348 (1973), \n618\u201319; M. Gaudefroy-Demombynes, Mahomet, 2nd edn., Paris 1969, in OLZ, LXVIII/7\u20138 \n(1973), 375; P.M. Holt, A.K.S. Lambton and B. Lewis (eds.", "start_char_idx": 20837, "end_char_idx": 23041, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "45d5ccd7-7d21-4b36-a5d4-128b78665674": {"__data__": {"id_": "45d5ccd7-7d21-4b36-a5d4-128b78665674", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e6da61a6-7872-48d7-8d68-5b8b7da1b43f", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "5e210638cd191ff789b6d57bf3702d0c1342b8a168232f3ad48a4ca7160c175e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "33eb33b5-3820-4c2d-970a-69d187dc6d8f", "node_type": "1", "metadata": {}, "hash": "3c6a9fa8242c4b48131e7d635cf4a567516a460bc602f8a7163c6a7fd12c80f5", "class_name": "RelatedNodeInfo"}}, "text": "Holt, A.K.S. Lambton and B. Lewis (eds.), The Cambridge history of \nIslam, 2 vols., Cambridge 1970, in IQ, XVI (1972) [publ. 1973], 205\u20139; F. Rosenthal, The \nherb. Hashish versus medieval Muslim society, Leiden 1971, in IQ, XVI (1972) [publ. \n1973], 209\u201311.\n\n1974\n\n80. The legacy of Islam, 2nd edn., edited by the late Joseph Schacht with C.E. Bosworth, \nOxford 1974. Arabic tr. Mu\u1e25ammad Zuhayr al-Samh\u016br\u012b et alii, Tur\u0101th al-Isl\u0101m, 3 vols., \nKuwait 1978, repr. 1998. German tr. Das Verm\u00e4chtnis des Islams, Zurich, Munich 1980.\n\n81. \u201cIslamic frontiers in Africa and Asia. (b) Central Asia\u201d, in J. Schacht with C.E. Bosworth \n(eds.), The legacy of Islam, 2nd edn., Oxford 1974, 116\u201330.\n\n82. Encyclopaedia Britannica, 15th edn., Chicago 1974, Macropaedia, III, 623\u201345, art. \n\u201cCaliphate, Empire of the\u201d.\n\n83. \u201cThe Qur\u02beanic prophet Shu\u02bfaib and Ibn Taimiyya\u2019s epistle concerning him\u201d, Le Mus\u00e9on, \nLXXXVII (1974), 425\u201340. Reprinted in item 135, art. V.\n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 188\n\n83(a). \u201cJewish elements in the Ban\u016b S\u0101s\u0101n\u201d, in International conference on Jewish \ncommunitites in Muslim lands, 31 March\u20133 April, 1974, Yad Izhak Ben-Zvi, Institute of \nAsian and African Studies, The Hebrew University of Jerusalem 1974. See also item 107.\n\n84. Obituary: \u201cSir Gerard Clauson (1891\u20131973)\u201d, in Bull. BSMES, I/1 (1974), 39\u201340.\n84(a). \u201cForeword\u201d, in M.Z. Khan (tr.), Gardens of the righteous: Riyadh as-Salihin of Imam \n\nNawawi, London 1974, vii\u2013viii. Reprinted London, Totowa, N.J. 1975; Tilford 1996.\n85. EI2 vol. IV, arts. \u201cIsti\u02bfr\u0101\u1e0d, \u02bfAr\u1e0d\u201d; \u201cal-\u1e32ab\u1e33\u201d; \u201cK\u0101bul\u201d; \u201cK\u0101bulist\u0101n\u201d; \u201c\u1e32\u0101b\u016bs b. Wushmag\u012br \n\nb. Ziy\u0101r\u201d.\n86. Reviews of L.W. Adamec, Afghanistan 1900\u20131923, a diplomatic history, Berkeley and \n\nLos Angeles 1967, in Oriens, XXIII\u2013XXIV (1970) [publ. 1974], 542\u20134; S.D. Goitein, A \nMediterranean society. The Jewish societies of the Arab world as portrayed in the \ndocuments of the Cairo geniza, I, Economic foundations, Berkeley and Los Angeles and \nCambridge 1967, in OLZ, LXIX/3\u20134 (1974), 168\u20139; P.M. Holt, Studies in the history of the \nNear East, London 1973, in BSOAS, XXX (1974), 223; \u1e24asan-i Fas\u0101\u02be\u012b, F\u0101rs-n\u0101ma-yi N\u0101\u1e63ir\u012b, \ntr. H. Busse, History of Persia under Q\u0101j\u0101r rule, New York and London 1972, in IQ, XVII \n(1973) [publ. 1974], 102\u20134; H. Gaube, Arabosasanidische Numismatik, Handbuch der \nmittelasiatischen Numismatik Bd.", "start_char_idx": 23002, "end_char_idx": 25373, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "33eb33b5-3820-4c2d-970a-69d187dc6d8f": {"__data__": {"id_": "33eb33b5-3820-4c2d-970a-69d187dc6d8f", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "45d5ccd7-7d21-4b36-a5d4-128b78665674", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "bb0dd9c3ff77d86ebc2f514bdc7ed532c43eab1ff0f24bb942a53a744359e618", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "461d5007-d6e5-4059-bf9c-a5624573ec7e", "node_type": "1", "metadata": {}, "hash": "10b15be5417a49a8335638996bb678cb0f3e684439c07144e9a0adb9dca74d1a", "class_name": "RelatedNodeInfo"}}, "text": "II, Brunswick 1973, in JSS, XIX/1 (1974), 135\u20137; J.D. \nPearson and A. Walsh (compilers), Index Islamicus, Third Supplement 1966\u201370, London \n1972, in JSS, XIX/2 (1974), 319\u201320; Sir Hamilton Gibb, The life of Saladin from the works \nof \u02bfIm\u0101d al-D\u012bn and Bah\u0101\u02be al-D\u012bn, Oxford 1973, in JSS, XIX/2 (1974), 320; Th\u0101bit b. Sin\u0101n \net alii, Ta\u02ber\u012bkh akhb\u0101r al-Qar\u0101mi\u1e6da, ed. Suhayl Zakk\u0101r, Beirut 1391/1971, in al-Ab\u1e25\u0101th, \nXXIV (1971) [publ. 1974], 148\u20139.\n\n1975\n\n87. A catalogue of accessions to the Arabic manuscripts in the John Rylands University \nLibrary of Manchester, with indices, Manchester 1974 [publ. 1975], pp. 85.\n\n88. \u201cThe \u1e6c\u0101hirids and \u1e62aff\u0101rids\u201d and \u201cThe early Ghaznavids\u201d, Ch. 3 and Ch. 5 in R.N. \nFrye (ed.), The Cambridge history of Iran. IV. From the Arab invasion to the Saljuqs, \nCambridge 1975, 90\u2013135 and 162\u201397.\n\n89. \u201cRecruitment, muster, and review in medieval Islamic armies\u201d, in V.J. Parry and M.E. \nYapp (eds.), War, technology and society in the Middle East, London 1975, 59\u201377.\n\n90. \u201cHenry Salt, consul in Egypt 1816\u201327 and pioneer Egyptologist\u201d, BJRUL, LVII (Autumn \n1974) [publ. 1975], 69\u201391. Reprinted as Ch. 4 in Eastward Ho!, item 340, 37\u201358.\n\n 90(a). \u201cWilliam Lithgow of Lanark\u2019s travels in Syria and Palestine, 1611\u20131612\u201d, JSS, XX/2 \n(1975), 219\u201335.\n\n91. EI2 vol. IV, arts. \u201cK\u0101firist\u0101n\u201d; \u201cK\u0101k\u016byids\u201d; \u201cal-\u1e32al\u1e33ashand\u012b\u201d; \u201c\u1e32andah\u0101r\u201d; \u201c\u1e32anghl\u0131\u030a\u201d; \n\u201cKannan\u016br\u201d; \u201cK\u0101npur\u201d; \u201c\u1e32ar\u0101 B\u0101gh\u201d; \u201c\u1e32ar\u0101 Khi\u1e6d\u0101y\u201d; \u201c\u1e32ar\u0101-K\u00f6l\u201d.\n\n92. Reviews of H. Gaube, Ein arabischer Palast in S\u00fcdsyrien, \u1e2airbet el-Bai\u1e0da, Beirut 1974, \nin JSS, XX/1 (1975), 130\u20131; B. Lewis, Race and color in Islam, New York 1971, in JSS, \nXX/1 (1975), 133; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, IVA, ed. M. Schloessinger and M.J. \nKister, Jerusalem 1971, in in JSS, XX/2 (1975), 270\u20131; D.K. Kouymjian (ed.), Near Eastern \nnumismatics, iconography, epigraphy and history. Studies in honor of George C. Miles, \n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 189\n\nBeirut 1974, in JSS, XX/2 (1975), 281\u20133; J. Riley-Smith, The feudal nobility and the \nKingdom of Jerusalem, London 1973, in IQ, XVII (1973) [publ. 1975], 185\u20137; H. Gaube, \nDie s\u00fcdpersische Provinz Arra\u011f\u0101n/K\u016bh G\u012bl\u016byeh, Vienna 1973, in IQ, XVII (1973) [publ. \n1975], 184\u20135; R.W.", "start_char_idx": 25374, "end_char_idx": 27598, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "461d5007-d6e5-4059-bf9c-a5624573ec7e": {"__data__": {"id_": "461d5007-d6e5-4059-bf9c-a5624573ec7e", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "33eb33b5-3820-4c2d-970a-69d187dc6d8f", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "33605e54212d5cee024a2cbeb2ebed3617b948d0139335667c30b915f25f8944", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5d433bd1-915d-4213-b170-4d48319b2b0c", "node_type": "1", "metadata": {}, "hash": "f3e0834d8694c7174e632aba0b2961ba7f23ce6cc9fbc0957e7090584d5b74a8", "class_name": "RelatedNodeInfo"}}, "text": "1975], 184\u20135; R.W. Bulliet, The patricians of Nishapur, a study in medieval Islamic social \nhistory, Cambridge, Mass. and London 1972, in IQ, XVIII (1974) [publ. 1975], 47\u20138; B. Lewis \n(ed. and tr.), Islam, from the Prophet Muhammad to the capture of Constantinople. I. \nPolitics and war. II. Religion and society, New York 1974, in IQ, XVIII (1974) [publ. 1975], \n48\u201350; Sir George Robertson, The Kafirs of the Hindu-Kush, repr. Karachi 1974, in IQ, \nXVIII (1974) [publ. 1975], 50\u20131.\n\n1976\n\n93. The mediaeval Islamic underworld, the Ban\u016b S\u0101s\u0101n in Arabic society and literature, Part \n1. The Ban\u016b S\u0101s\u0101n in Arabic life and lore, Leiden 1976, pp. xiv + 1\u2013179 + *11, Part 2. The \nArabic jargon texts. The Qa\u1e63\u012bda s\u0101s\u0101niyyas of Ab\u016b Dulaf and \u1e62af\u012b d-D\u012bn, Leiden 1976, pp. \nvii + 181\u2013361 (English), pp. 1\u2013100 (Arabic) + 4 pp. facsimiles.\n\n93(a). \u201cIntroduction\u201d, in G.E. von Grunebaum, Muhammadan festivals, London and Totowa, \nN.J. 1951, repr. 1976, iii\u2013v. Reprinted New York 1988.\n\n94. \u201cThe historical background of Islamic civilisation\u201d, Ch. 2 in R.M. Savory (ed.), Introduction \nto Islamic civilisation, Cambridge 1976, 15\u201331.\n\n95. \u201cArmies of the Prophet: strategy, tactics and weapons in Islamic warfare\u201d, Ch. 8 in \nB. Lewis (ed.), The world of Islam. Faith, people, culture, London and New York 1976, \n201\u201324.\n\n96. \u201cThe Khwarazmian historical background to B\u012br\u016bn\u012b\u2019s life\u201d, in The commemoration \nvolume of Biruni International Congress in Tehran. B. English and French papers, \nTehran 1976, 11\u201327.\n\n97. \u201cThe K\u016bfich\u012bs or Quf\u1e63 in Persian history\u201d, in Iran, JBIPS, XIV (1976), 9\u201317. Reprinted in \nitem 104, art. VIII.\n\n98. \u201cThe Prophet vindicated: a Restoration treatise on Islam and Mu\u1e25ammad\u201d, Religion, a \nJournal of Religion and Religions, VI (1976), 1\u201312. Reprinted as Ch. 3 in Eastward Ho!, \nitem 340, 23\u201336.\n\n99. \u201cThe Arabic manuscripts in Chetham\u2019s Library, Manchester\u201d, JSS, XXI/1\u20132 (1976), \n99\u2013108.\n\n100. \u201cRudyard Kipling in India\u201d, Arbeitspapiere, Betriebswirtschaftliches Institut der \nFriedrich-Alexander Universit\u00e4t Erlangen-N\u00fcrnberg, 1976, pp. 25.\n\n101. EI2 vol. IV, arts. \u201c\u1e32arlu\u1e33\u201d; \u201cKarr\u0101miyya\u201d; \u201cKar\u016bkh\u201d; \u201cal-\u1e32\u0101sh\u0101n\u012b\u201d; \u201cKath\u201d \u201c\u1e32\u0101wurd\u201d; \n\u201c\u1e32\u0101w\u016bs, Ban\u016b\u201d; \u201cKay K\u0101\u02be\u016bs b. Iskandar\u201d; \u201cKer\u010d\u201d.\n\n102. Reviews of J. Pru\u0161ek, Dictionary of oriental literatures, 3 vols., London 1974, in JSS, \nXXI/1\u20132 (1976), 205\u20136; J.D. Pearson, A bibliography of pre-Islamic Persia, London 1975, \nin JSS, XXI/1\u20132 (1976), 206\u20137; F. Sezgin, Geschichte des arabischen Schriftums, Band V. \nMathematik bis ca.", "start_char_idx": 27580, "end_char_idx": 30066, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5d433bd1-915d-4213-b170-4d48319b2b0c": {"__data__": {"id_": "5d433bd1-915d-4213-b170-4d48319b2b0c", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "461d5007-d6e5-4059-bf9c-a5624573ec7e", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "648a8b56a4594bfaf4e9cbdd01f83f2a78113f04f0cf741da8a4647df2bff2fc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "529a644a-313b-423c-a0ae-e50b796fa057", "node_type": "1", "metadata": {}, "hash": "d3f39413d749e9ce0023e3fa84bd5d198e4e2b8192b2b4fd379ce4e00a34450f", "class_name": "RelatedNodeInfo"}}, "text": "430 h., Leiden 1974, in JSS, XXI/1\u20132 (1976), 214; F.E. Peters, Allah\u2019s \ncommonwealth, New York 1973, in JSS, XXI/1\u20132 (1976), 228.\n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 190\n\n1977\n\n103. The later Ghaznavids, splendour and decay. The dynasty in Afghanistan and northern \nIndia 1040\u20131186, Edinburgh and New York 1977, pp. vi + 196. Reprinted Munshiram \nManoharlal, Delhi 1992. Persian tr. \u1e24asan An\u016bshih, T\u0101r\u012bkh-i Ghaznaviy\u0101n, 2 vols., Tehran \n1372/1993, repr. 1381/2002.\n\n104. The medieval history of Iran, Afghanistan and Central Asia, Variorum Reprints, London \n1977, pp. iv + 374. Reprints of items 2, 5, 6, 10, 11, 13, 18, 24, 25, 26, 29, 33, 40, 41, 44, 46, \n50, 52, 59, 73, 75, 77 and 97.\n\n105. \u201cOrientalism and orientalists\u201d, in D. Grimwood-Jones et alii (eds.), Arabic Islamic \nbibliography. The Middle East Library Committee guide, Hassocks, Sussex 1977, 148\u201356.\n\n106. \u201cAl-Jabart\u012b and the Frankish archaeologists\u201d, IJMES, VIII/2 (1977), 229\u201336. Reprinted as \nCh. 5 in Eastward Ho!, item 340, 59\u201368.\n\n107. \u201cJewish elements in the Ban\u016b S\u0101s\u0101n\u201d, BiOr, XXXIII/5\u20136 (Sept.\u2013Nov. 1976) [1977], 289\u201394. \nReprinted in item 135, art. VI.\n\n108. \u201cThe T\u00fcbingen Atlas of the Near East\u201d, Bull. BSMES, IV (1977), 115\u201316.\n108(a). \u201cPreface\u201d, in Maulana Muhammad Ali, A manual of hadith, London 1977, v\u2013viii. \n\nReprinted New York 1988.\n109. EI2 vol. IV, arts. \u201cKhw\u0101f\u201d; \u201cKhaladj i. History\u201d; \u201cKhalkh\u0101l\u201d.\n110. Reviews of M. Mitchiner, The multiple dirhems of medieval Afghanistan, Sanderstead \n\n1973, in JRAS, New Ser., CIX/1 (1977), 124\u20135; Ch. Pellat, Ibn al-Muqaffa\u02bf, mort vers \n140/757, \u00abConseiller\u00bb du calife, Paris 1976, in JSS, XXII/2 (1977), 233\u20134; F. Sezgin, \nGeschichte des islamischen Schriftums, Band II. Poesie bis ca. 430 h., Leiden 1975, in JSS, \nXXII/2 (1977), 234\u20135; T. Burckhardt, Art of Islam: language and meaning, and A. Parman, \nGeometric concepts in Islamic art, London 1976, in JSS, XXII/2 (1977), 245\u20137; R. Attal \n(ed.), A bibliography of the writings of Professor Shelomo Dov Goitein, Jerusalem 1975, \nin JSS, XXII/2 (1977), 247; E. Ashtor, A social and economic history of the Near East in \nthe Middle Ages, London 1976, in EHR, XCII, no. 364 (1977), 638\u20139; W. Behn, The Kurds in \nIran, a selected and annotated bibliography, London and Munich 1977, in Bull. BSMES, \nIV (1977), 121\u20132; M.A. Shaban, Islamic history, a new interpretation. 2. a.d. 750\u20131055 (a.h.", "start_char_idx": 30067, "end_char_idx": 32468, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "529a644a-313b-423c-a0ae-e50b796fa057": {"__data__": {"id_": "529a644a-313b-423c-a0ae-e50b796fa057", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5d433bd1-915d-4213-b170-4d48319b2b0c", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "8bfa221ba29171e00720fb2f91709fbf732538eec3176674b31c1e4ff6e62090", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b8f70bc1-d99b-475e-8246-353e1d5abdfe", "node_type": "1", "metadata": {}, "hash": "c2aac331448bfe8a931feeb22bb634c5fae4c1f5c7a983741e877212633bd80a", "class_name": "RelatedNodeInfo"}}, "text": "2. a.d. 750\u20131055 (a.h. \n132\u2013448), Cambridge 1976, in TLS (21.7.77), 84.\n\n1978\n\n111. \u201cWilliam Lithgow of Lanark\u2019s travels in North Africa, 1615\u201316\u201d, JSS, XXIII/2 (1978) [= \nStudies in honour of F.F. Bruce], 199\u2013215.\n\n112. \u201cAl-\u1e2aw\u0101razm\u012b on theology and sects: the chapter on kal\u0101m in the Maf\u0101t\u012b\u1e25 al-\u02bful\u016bm\u201d, \nBEO, XXIX (1977) [1978] [= M\u00e9langes offerts \u00e0 Henri Laoust], 85\u201395. Reprinted in item \n135, art. VII.\n\n113. EI2 vol. IV, arts. \u201cKh\u0101r\u0101n\u201d; \u201cKhw\u0101razm\u201d; \u201cKhw\u0101razm-Sh\u0101hs\u201d; \u201cKh\u0101\u1e63\u1e63 Oda\u201d; \u201cKhaybar\u201d; \n\u201cKhayma. iv. In Central Asia\u201d; \u201cKhayrp\u016br\u201d; \u201cKh\u0101zin\u201d; \u201cal-Khazradj\u012b\u201d.\n\n114. Reviews of J. Sadan, Le mobilier au Proche Orient m\u00e9di\u00e9val, Leiden 1976, in JSS, XXIII/1 \n(1978), 141\u20132; M.W. Dols, The Black Death in the Middle East, Princeton 1977, in MESA \n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 191\n\nBull., XII (1978), 41\u20132.\n\n1979\n\n115. \u201cAl-Maqr\u012bz\u012b\u2019s exposition of the formative period in Islamic history and its cosmic \nsignificance: the Kit\u0101b an-Niz\u0101\u02bf wa \u2019t-takh\u0101\u1e63um\u201d, in A.T. Welch and P. Cachia (eds.), \nIslam: past influence and present challenge. In honour of William Montgomery Watt, \nEdinburgh 1979, 93\u2013104. Reprinted in item 135, art. IX.\n\n116. \u201cThe \u2018Protected People\u2019 (Christians and Jews) in medieval Egypt and Syria\u201d, BJRUL, \nLXII/1 (Autumn 1979), 11\u201336. Reprinted in item 240, art. VII.\n\n117. \u201cThe interaction of Arabic and Persian culture in the 10th and 11th centuries\u201d, al-Ab\u1e25\u0101th, \nXXVII (1978\u20139) [1979], 59\u201375. Reprinted in item 135, art. VIII.\n\n118. Obituary: \u201cProfessor J.A. Boyle\u201d, in Iran, JBIPS, XVII (1979), i\u2013ix.\n119. EI2 vol. V, arts. \u201cKh\u0113rla\u201d; \u201cKho\u1e33and\u201d; \u201cKh\u014dst\u201d; \u201cKhudjand(a)\u201d; \u201cKhudjist\u0101n\u201d; \u201cKhuld\u0101b\u0101d\u201d; \n\n\u201cKhulm\u201d; \u201cKhur\u0101s\u0101n\u201d; \u201cKhuttal\u0101n\u201d; \u201cKil\u0101t, Kal\u0101t, Kel\u0101t\u201d; \u201cKim\u00e4k\u201d; \u201c\u1e32im\u0101r\u201d.\n120. Reviews of D. Grimwood-Jones, D. Hopwood and J.D. Pearson (eds.), Arabic Islamic \n\nbibliography, Hassocks, Sussex and Highland, N.J. 1977, in JSS, XXIV/1 (1979), 134; A.J. \nCameron, Ab\u00fb Dharr al-Ghif\u00e2r\u00ee. An examination of his place in the hagiography of Islam, \nLondon 1973, in JSS, XXIV/1 (1979), 145\u20136; J.D.", "start_char_idx": 32446, "end_char_idx": 34494, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b8f70bc1-d99b-475e-8246-353e1d5abdfe": {"__data__": {"id_": "b8f70bc1-d99b-475e-8246-353e1d5abdfe", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "529a644a-313b-423c-a0ae-e50b796fa057", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "d84d8c38388358f89c0c6b3aeac43bf327a8219e0fe32e3caa7e18fee7498600", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "837bea5f-0d2b-4318-8392-1969884f9dc9", "node_type": "1", "metadata": {}, "hash": "7572303cfc1554492d01d0b1fd3553446245fedd79302f0621307b234c040eea", "class_name": "RelatedNodeInfo"}}, "text": "Pearson (compiler), Index islamicus, \nFourth Supplement 1971\u20131975, London 1977, in JSS, XXIV/2 (1979), 318; J. Landau, \nAbdul-Hamid\u2019s Palestine, Jerusalem 1979, in BSOAS, XLII (1979), 591; \u201cMan\u2019s religious \nQuest: a review of Open University materials, section on Islam\u201d, in Religion, IX (1979), \n132\u20135; G. Lenczowski (ed.), Iran under the Pahlavis, Stanford 1978, in International \nJournal: Canada\u2019s Journal of Global Policy Analysis, XXXIV/3 (September 1979), 512\u201313; \nG. Meiseles, Reference literature to Arabic Studies, a bibliographical guide, Tel Aviv \n1978, in Bull. BSMES, VI (1979), 138\u201340.\n\n1980\n\n121. The Persian Gulf states. A general survey, edited by C.E. Bosworth, R.M. Burrell, K. \nMcLachlan and R.M. Savory, general editor A.J. Cottrell, Baltimore and London 1980, \npp. xxxiv + 695. Section by C.E. Bosworth: \u201cThe nomenclature of the Persian Gulf\u201d, xvii\u2013\nxxxiv.\n\n122. \u201cThe poetical citations in Baihaqi\u2019s Ta\u02ber\u012bkh-i Mas\u02bf\u016bd\u012b\u201d, XX. Deutschen Orientalistentag \n. . . 1977 in Erlangen. Vortr\u00e4ge = Suppl. IV to ZDMG, Wiesbaden 1980, 41\u201356. Reprinted \nin item 240, art. XXI.\n\n123. \u201cThe influence of Arabic literature on English literature\u201d, Azure, no. 5 (Spring 1980), \n14\u201319. Arabic tr., \u201cTa\u02beth\u012br al-adab al-\u02bfarab\u012b f\u012b \u2019l-adab al-inkil\u012bz\u012b\u201d, al-Ma\u02bfrifa, Damascus, \nnos. 191\u20132 (February 1978), 199\u2013215.\n\n123(a). \u201cPreface\u201d, in R. Israeli, Muslims in China. A study in cultural confrontation, London \n1980, 1\u20132.\n\n124. EI2 vol. V, arts. \u201cKish\u201d; \u201c\u1e32\u0131\u030ashla\u1e33\u201d; \u201c\u1e32isma\u201d; \u201c\u1e32\u0131\u030az\u201d; \u201c\u1e32\u0131\u030az\u0131\u030al\u201d; \u201c\u1e32um\u201d; \u201cK\u014dh\u0101t\u201d; \u201cK\u014d\u0155\u0101 or \nK\u014d\u0155\u0101 Djah\u0101n\u0101b\u0101d\u201d; \u201cK\u00f6rf\u00fcz\u201d; \u201cK\u00f6tw\u0101l\u201d; \u201cKoyl, Koil\u201d; \u201c\u1e32ozan-Oghullar\u0131\u030a\u201d; \u201c\u1e32ubadhiy\u0101n\u201d; \n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 192\n\n\u201c\u1e32\u016b\u010d\u0101n\u201d; \u201c\u1e32uf\u1e63\u201d; \u201cK\u016bh-i B\u0101b\u0101\u201d; \u201c\u1e32uhr\u016bd\u201d; \u201c\u1e32ul\u201d; \u201c\u1e32\u016bla\u201d; \u201cK\u016blam\u201d; \u201c\u1e32uldja\u201d; \u201cKum\u012bdj\u012bs\u201d; \n\u201c\u1e32\u016bmis\u201d. Supplement: \u201c\u02bfAbd al-Ra\u1e25m\u0101n b. \u1e24ass\u0101n\u201d; \u201cAbu \u2019l-\u02bfAmaythal\u201d; \u201cArghiy\u0101n\u201d; \n\u201cA\u02bfy\u0101\u1e63\u201d; \u201cB\u0101dg\u012br\u201d; \u201cB\u0101dh\u0101m, B\u0101dh\u0101n\u201d; \u201cal-Badhdh\u201d; \u201cBah\u0101\u02be al-Dawla wa-\u1e0ciy\u0101\u02be al-Milla, \nAb\u016b Na\u1e63r F\u012br\u016bz\u201d; \u201cB\u0101n\u012bdj\u016brids\u201d; \u201cB\u0101riz, Djabal\u201d.\n\n125. Reviews of A.J.", "start_char_idx": 34495, "end_char_idx": 36501, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "837bea5f-0d2b-4318-8392-1969884f9dc9": {"__data__": {"id_": "837bea5f-0d2b-4318-8392-1969884f9dc9", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b8f70bc1-d99b-475e-8246-353e1d5abdfe", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "2984c6ec6096a4f1f071a0b76f065a7f4c7aea8353c5039683479f03c3f4feed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "deb35c4e-84a0-4994-a0ef-d5220f82aafe", "node_type": "1", "metadata": {}, "hash": "df93b64aeb3354d1f8f6477571103c797235dd5f60fb306f67993197dd8fa03a", "class_name": "RelatedNodeInfo"}}, "text": "125. Reviews of A.J. Butler, The Arab conquest of Egypt and the last thirty years of the Roman \ndominion, 2nd edn., Oxford 1978, in JSS, XXV/1 (1980), 126\u20137; Q\u0101sim al-S\u0101marr\u0101\u02be\u012b (ed.), \nal-Tha\u02bf\u0101lib\u012b, La\u1e6d\u0101\u02beif al-\u1e93uraf\u0101\u02be, Leiden 1978, in JSS, XXV/1 (1980), 136\u20137; J. Brugman and \nF. Schr\u00f6der, Arabic studies in the Netherlands, Leiden 1979, in JSS, XXV/2 (1980), 303\u20134; \nM. van Berchem, Opera minora, 2 vols., Geneva 1978, in BSOAS, XLIII (1980), 139\u201340; J. \nRichard, La Papaut\u00e9 et les missions d\u2019Orient au moyen \u00e2ge (XIII\u2013XIV si\u00e8cles), Rome 1977, \nin EHR, XCV, no. 375 (April 1980), 410; F. Rosenthal, Gambling in Islam, Leiden 1975, in \nOLZ, LXXV/5 (1980), 468\u20139; J. Lassner, The shaping of \u02bfAbbasid rule, Princeton 1980, in \nTLS (19.9.80), 1042.\n\n1981\n\n126. Al-Maqr\u012bz\u012b\u2019s \u201cBook of contention and strife concerning the relations between the Ban\u016b \nUmayya and the Ban\u016b H\u0101shim\u201d, JSS Monograph no. 3, Manchester n.d. [1981].\n\n127. \u201cThe terminology of the history of the Arabs in the J\u0101hiliyya, according to Khw\u0101razm\u012b\u2019s \n\u2018Keys of the sciences\u2019\u201d, in S. Morag, I. Ben-Ami and N.A. Stillman (eds.), Studies in Judaism \nand Islam presented to Shelomo Dov Goitein on the occasion of his eightieth birthday, \nJerusalem 1981, English vol., 27\u201343. Reprinted in item 135, art. X.\n\n128. \u201cAl-Maqr\u012bz\u012b\u2019s epistle \u2018Concerning what has come down to us about the Ban\u016b Umayya \nand the Ban\u016b \u2019l-\u02bfAbb\u0101s\u2019\u201d, in Wid\u0101d al-Q\u0101\u1e0d\u012b (ed.), Studia Arabica et Islamica. Festschrift \nfor I\u1e25s\u0101n \u02bfAbb\u0101s on his sixtieth birthday, Beirut 1981, 39\u201345. Reprinted in item 135, art. \nXI.\n\n129. \u201cThe rulers of Chagh\u0101niy\u0101n in early Islamic times\u201d, Iran, JBIPS, XIX (1981), 1\u201320. \nReprinted in item 240, art. XX.\n\n130. \u201cA mediaeval Islamic prototype of the fountain-pen?\u201d, JSS, XXVI/2 (1981), 229\u201334. \nReprinted in item 135, art. XII.\n\n131. \u201cSome observations on Jerusalem Arabic inscriptions (ad Levant XI (1979), 112\u201337)\u201d, \nLevant, XIII (1981), 266\u20137.\n\n132. EI2 vol. V, arts. \u201c\u1e32un\u201d; \u201c\u1e32unduz\u201d; \u201cal-\u1e32unfudha\u201d; \u201c\u1e32unghr\u0101t\u201d; \u201cal-Kurdj\u201d; \u201c\u1e32ur\u1e25\u201d; \n\u201c\u1e32urra b. Shar\u012bk\u201d; \u201cKurram\u201d. Supplement: \u201cBashkard, Bash\u0101kard\u201d; \u201cBiy\u0101r, al-Biy\u0101r\u201d; \n\u201cBu\u1e33\u02bfa\u201d; \u201cDab\u012br\u201d; \u201cDab\u016bsiyya\u201d; \u201cDand\u0101n\u1e33\u0101n\u201d; \u201cDh\u0101t al-\u1e62aw\u0101r\u012b\u201d; \u201cDhikr\u012bs\u201d; \u201cDj\u0101djarm\u201d; \n\u201cDjal\u0101l\u0101b\u0101d\u201d; \u201cDjand\u201d.\n\n133. Art. \u201cBettlerwesen. IV.", "start_char_idx": 36481, "end_char_idx": 38694, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "deb35c4e-84a0-4994-a0ef-d5220f82aafe": {"__data__": {"id_": "deb35c4e-84a0-4994-a0ef-d5220f82aafe", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "837bea5f-0d2b-4318-8392-1969884f9dc9", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "3a31757df2f1f86e546ac04d1a00941158c0019cec596f55f7e60bfa0de0faba", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "136fa006-c99b-4d3e-914d-ec6ed3bc0650", "node_type": "1", "metadata": {}, "hash": "ac43932551e9c5564882fbeb7ffd4756d739f7a2c587cd6573cbd75b003e088d", "class_name": "RelatedNodeInfo"}}, "text": "133. Art. \u201cBettlerwesen. IV. Islamische Welt\u201d, Lexikon des Mittelalters, Band 2, Lieferung I, \nMunich 1981.\n\n134. Reviews of Afaf Lutfi al-Sayyid Marsot (ed.), Society and the sexes in medieval Islam, \nMalibu 1979, in JRAS, New Ser., CXIII/1 (1981), 77\u20138; B.G. Bloomfield (ed.), Middle East \nstudies and libraries. A felicitation volume for Professor J.D. Pearson, London 1980, in \nJRAS, New Ser., CXIII/2 (1981), 207; M.J.L. Young, Catalogue of oriental manuscripts, \nVII, Leeds [1979\u201380], in JSS, XXVI/1 (1981), 141; F. Sezgin, Geschichte des arabischen \n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 193\n\nSchriftums, Band VI. Astronomie bis ca. 430 h., Leiden 1978, in JSS, XXVI/1 (1981), 141\u20132; \nB. Lewin, A vocabulatry of the Hudailian poems, Gothenburg 1978, in JSS, XXVI/1 (1981), \n147\u20138; J.S. Trimingham, The influence of Islam upon Africa, 2nd edn., London, New \nYork and Beirut 1980, in JSS, XXVI/1 (1981), 167; (with M.E.J. Richardson) R.Y. Ebied \nand M.J.L. Young (eds.), Oriental studies presented to Benedikt S.J. Isserlin by friends \nand colleagues on the occasion of his sixtieth birthday, 25 February 1976, Leiden 1980, \nin JSS, XXVI/2 (1981), 324\u20135; D. Ayalon, The Maml\u016bk military society. Collected Studies, \nLondon 1979, in JSS, XXVI/2 (1981), 337; Taha Hussein, An Egyptian childhood. The \nautobiography of Taha Hussein, tr. E.H. Paxton, London and Washington, D.C. 1981, \nin JSS, XXVI/2 (1981), 340; M. al-\u1e6c\u0101hir al-Jarr\u0101r\u012b, Majallat al-Bu\u1e25\u016bth al-Ta\u02ber\u012bkhiyya \n(\u201cJournal for Historical Research\u201d), Tripoli, Libya, II/2 (July 1980), in JSS, XXVI/2 (1981), \n340; H. Gaube, Arabische Inschriften aus Syrien, Beirut and Wiesbaden 1978, in BSOAS, \nXLIV (1981), 369\u201370; E.M. Sartain, Jal\u0101l al-D\u012bn al-Suy\u016b\u1e6d\u012b. I. Biography and background. \nII. \u201cAl-Ta\u1e25adduth bi ni\u02bfmat all\u0101h\u201d, Cambridge 1975, in OLZ, LXXVI/3 (1981), 266\u20138; D. \nMetlizki, The matter of Araby in mediaeval England, New Haven and London 1977, in \nOLZ, LXXVI/6 (1981), 564\u20135; A.G. Walls and Amal Abu \u2019l-Hajj, Arabic inscriptions in \nJerusalem, a handlist and maps, London 1980, in Azure, no. 8 (1981), 43.\n\n1982\n\n135. Medieval Arabic culture and administration, Variorum Reprints, London 1982, pp. iii + \n358. Reprints of items 12, 14, 19, 43, 45, 65, 67, 68, 83, 107, 112, 115, 117, 127, 128 and 130.\n\n136. \u201cThe concept of Dhimma in early Islam\u201d, in B. Braude and B. Lewis (eds.), Christians \nand Jews in the Ottoman empire, the functioning of a plural society.", "start_char_idx": 38666, "end_char_idx": 41127, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "136fa006-c99b-4d3e-914d-ec6ed3bc0650": {"__data__": {"id_": "136fa006-c99b-4d3e-914d-ec6ed3bc0650", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "deb35c4e-84a0-4994-a0ef-d5220f82aafe", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "b6ddde4a46e807951140f9072a1c505737d05f5269e44c5885ac0d33c7a88b82", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2432843a-d940-4314-8099-1ccad6cc6f3a", "node_type": "1", "metadata": {}, "hash": "2d5d4554b8336cd7e387668b490ac6ede5720d52d3f2aa4805b27fe0c86f0f32", "class_name": "RelatedNodeInfo"}}, "text": "), Christians \nand Jews in the Ottoman empire, the functioning of a plural society. I. The central \nlands, New York and London 1982, 37\u201351. Reprinted in item 240, art. VI. Reprinted and \nupdated in item 343.\n\n137. \u201cJames Elroy Flecker\u2019s vision of the East\u201d, Azure, no. 11 (1982), 10\u201314.\n137(a). \u201cPreface\u201d, in V. Minorsky, Medieval Iran and its neighbours, Variorum Reprints, \n\nLondon 1982, i\u2013ii.\n138. EI2 vol. V, arts. \u201c\u1e32usd\u0101r\u201d; \u201cKut\u0101hiya\u201d; \u1e32utayba b. Muslim\u201d; \u201c\u1e32utham b. al-\u02bfAbb\u0101s\u201d; \n\n\u201cKwat\u0301t\u0301a\u201d; \u201cL\u0101h\u012bdj\u0101n. 1. A town in the Caspian coastal province of G\u012bl\u0101n\u201d; \u201cLa\u1e33ab\u201d. \nSupplement: \u201cDjirga\u201d; \u201cEkin\u010di b. \u1e32o\u010dkar\u201d; \u201cEli\u010dpur\u201d; \u201cFakhr-i Mudabbir\u201d; \u201cFa\u1e33\u012br of \nIpi\u201d; \u201cFas\u0101\u02be\u012b\u201d; \u201cFayd\u201d; \u201cFirr\u012bm\u201d; \u201cal-Ghi\u1e6dr\u012bf b. \u02bfA\u1e6d\u0101\u02be\u201d; \u201cG\u016bm\u0101l\u201d; \u201cal-Ghazz\u012b\u201d; \u201cGur\u010d\u0101n\u012b\u201d; \n\u201cHaz\u0101radj\u0101t\u201d; \u201cHaz\u0101ras\u201d; \u201c\u1e24ud\u016bd al-\u02bf\u0101lam\u201d; \u201cal-\u1e24usayn\u012b\u201d; \u201cIbn al-Balkh\u012b\u201d; \u201cIbn D\u0101rust\u201d; \n\u2018Ibn Far\u012bgh\u016bn\u201d; \u201cIbn N\u0101\u1e93ir al-Djaysh\u201d; \u201cIbn Sa\u02bfd\u0101n\u201d; \u201c\u012al\u0101\u1e33\u201d.\n\n139. EIr vol. I, arts. \u201c\u0100b-e Ist\u0101da\u201d; \u201c\u0100b\u0101da\u201d; \u201cAbarq\u016bh. i. History\u201d; \u201cAbask\u016bn\u201d; \u201cAbbasid \ncaliphate in Iran\u201d; \u201c\u02bfAbd-al-\u1e24amid b. A\u1e25mad b.\u02bfAbd-al-\u1e62amad \u0160ir\u0101zi\u201d; \u201c\u02bfAbd-al-Malek \nb. N\u016b\u1e25\u201d; \u201c\u02bfAbd-al-Malek b. N\u016b\u1e25 b. Na\u1e63r\u201d; \u201c\u02bfAbd-al-Ra\u0161\u012bd, Ab\u016b Man\u1e63\u016br\u201d; \u201c\u02bfAbd-al-Razz\u0101q \nb. A\u1e25mad b. \u1e24asan Meymandi\u201d; \u201c\u02bfAbdall\u0101h b. \u1e6c\u0101her\u201d; \u201c\u02bf\u0100bed\u012b\u201d; \u201cAbhar\u201d; \u201cAbhar\u012b\u201d; \n\u201cAb\u012bvard\u201d.\n\n140. DMA vol. I, arts. \u201cAlam\u016bt\u201d; \u201cAlptigin\u201d.\n141. Reviews of G.E. von Grunebaum, Themes in medieval Arabic literature, ed. D.S. Wilson, \n\nLondon 1981, in JRAS, New Ser., CXIV/1 (1982), 55; R. Peters (ed.), Proceedings of the \n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 194\n\nNinth Congress of the Union Europ\u00e9enne des Arabisants et Islamisants, Amsterdam, 1st \nto 7th September 1978, Leiden 1981, in JRAS, New Ser., CXIV/2 (1982), 191; P.B. Golden, \nKhazar studies. An historico-philological enquiry into the origins of the Khazars, \nBudapest 1980, in BSOAS, XLV (1982), 179; D. Pipes, Slave soldiers and Islam. The genesis \nof a military system, New Haven 1981, in AHR, LXXXVII/1 (April 1982), 508\u20139; Occident \net Orient au Xe si\u00e8cle.", "start_char_idx": 41044, "end_char_idx": 43061, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2432843a-d940-4314-8099-1ccad6cc6f3a": {"__data__": {"id_": "2432843a-d940-4314-8099-1ccad6cc6f3a", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "136fa006-c99b-4d3e-914d-ec6ed3bc0650", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "4e90f2733321c0f83c8ecf55924448edd67b49cb085b3aca079af0cb85c8eeb1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "222dd65f-0f3d-44f8-9e32-d3f7c7370169", "node_type": "1", "metadata": {}, "hash": "6b0f8a4a1a0b67ff53f6aa4d7513cdbd2bc562b6473f509ce56242083b298542", "class_name": "RelatedNodeInfo"}}, "text": "Actes du IXe Congr\u00e8s de la Soci\u00e9t\u00e9 des Historiens M\u00e9di\u00e9vistes . . . \n(Dijon, 2\u20134 juin 1978), Paris 1979, in EHR, XCVII, no. 383 (April 1982), 401\u20132.\n\n1983\n\n142. \u201cIran and the Arabs before Islam\u201d, Ch. 16 in E. Yarshater (ed.), The Cambridge history \nof Iran. III. The Seleucid, Parthian and Sasanian periods, Cambridge 1983, I, 593\u2013612.\n\n143. \u201cThe Persian impact on Arabic literature\u201d, Ch. 23 in A.F.L. Beeston, T.M. Johnstone, \nR.B. Serjeant and G.R. Smith (eds.), The Cambridge history of Arabic literature. Arabic \nliterature to the end of the Umayyad period, Cambridge 1983, 483\u201396.\n\n144. \u201c\u011eih\u0101d in Afghanistan and Muslim India\u201d, in J.L. Kraemer and I. Alon (eds.), Religion \nand government in the world of Islam. Proceedings of the colloquium held at Tel Aviv \nUniversity 3\u20135 June 1979 (= IOS, X (1980) [publ. 1983]), 149\u201357.\n\n145. \u201cWilliam Lithgow of Lanark\u2019s travels in Greece and Turkey, 1609\u201311\u201d, BJRUL, LXV/2 \n(Spring 1983), 8\u201336.\n\n146. EI2 vol. V, arts. \u201cLamgh\u0101n\u0101t\u201d; \u201cLanbasar\u201d; \u201cLas B\u0113la\u201d; \u201cLashkar-i B\u0101z\u0101r\u201d; \u201cLaw\u1e25\u201d; \u201cLinga\u201d; \nLi\u1e63\u1e63\u201d.\n\n147. EIr vol. I, arts. \u201cAbn\u0101\u02be\u201d; \u201cAb\u016b A\u1e25mad b. Ab\u012b Bakr\u201d; \u201cAb\u016b \u2019l-\u02bfAl\u0101\u02be \u02bfA\u1e6d\u0101\u02be\u201d; \u201cAb\u016b \u02bfAl\u012b A\u1e25mad \nb. \u0160\u0101d\u0101n\u201d; \u201cAb\u016b \u02bf Al\u012b D\u0101mgh\u0101n\u012b\u201d; \u201cAb\u016b Bakr b. \u1e62\u0101le\u1e25\u201d; \u201cAb\u016b Es\u1e25\u0101q Ebr\u0101h\u012bm\u201d; \u201cAbu \u2019l-Fat\u1e25 \nY\u016bsof\u201d; \u201cAbu \u2019l-Fazl T\u0101j al-D\u012bn\u201d; \u201cAbu \u2019l-\u1e24asan Esfar\u0101\u02bein\u012b\u201d; \u201cAbu \u2019l-\u1e24asan K\u0101teb\u201d; \u201cAb\u016b \nK\u0101l\u012bj\u0101r Gar\u0161\u0101sp I and II\u201d; \u201cAb\u016b Man\u1e63\u016br Far\u0101marz\u201d; \u201cAb\u016b Na\u1e63r A\u1e25mad\u201d; \u201cAb\u016b Na\u1e63r F\u0101m\u012b\u201d; \n\u201cAb\u016b Na\u1e63r F\u0101rs\u012b\u201d; \u201cAb\u016b \u02bfObayda Ma\u02bfmar\u201d; \u201cAbu \u2019l-Q\u0101sem \u02bfAl\u012b b. \u1e24asan\u201d; \u201cAb\u016b Sahl \nKojanda\u201d; \u201cAb\u016b \u1e62\u0101le\u1e25 Man\u1e63\u016br b. Es\u1e25\u0101q\u201d; \u201c\u0100d\u0101b al-\u1e25arb wa \u2019l-\u0160aj\u0101\u02bfa\u201d; \u201cAdab al-K\u0101teb\u201d.\n\n148. DMA vol. III, art. \u201cCommander of the Faithful\u201d.\n149. Arts. on Islamic history and historical geography in The Encyclopedia Americana.", "start_char_idx": 43062, "end_char_idx": 44773, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "222dd65f-0f3d-44f8-9e32-d3f7c7370169": {"__data__": {"id_": "222dd65f-0f3d-44f8-9e32-d3f7c7370169", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2432843a-d940-4314-8099-1ccad6cc6f3a", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "9767f807d508a1013518df71538136dc2f7c997513c748b94ae4682f004362a5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3f5e1b5a-0793-4774-9943-d97b91fc3716", "node_type": "1", "metadata": {}, "hash": "07c7cc6dca0295ac843308531a0e4e0ee4207c070d35d2c6a51a6d0842abf48a", "class_name": "RelatedNodeInfo"}}, "text": "149. Arts. on Islamic history and historical geography in The Encyclopedia Americana. Partial \n\nlisting includes: \u201cHormuz\u201d; \u201cIl-Khans\u201d; \u201cIsfahan\u201d; \u201cKaaba\u201d; \u201cKabul\u201d; \u201cKandahar\u201d; \u201cKara \nKorum\u201d; \u201cKarakhanids\u201d; \u201cKarbal\u0101\u2019\u201d; \u201cK\u0101r\u016bn River\u201d; \u201cK\u0101sh\u0101n\u201d; \u201cKashgar\u201d; \u201cKazvin\u201d; \n\u201cKerman\u201d [province]; \u201cKerman\u201d [city]; \u201cKermanshah\u201d [province]; \u201cKermanshah\u201d [city]; \n\u201cKh\u0101lid ibn al-Wal\u012bd\u201d; \u201cKhurasan\u201d [modern district]; \u201cKhurasan\u201d [historical region]; \n\u201cKhuzistan\u201d; \u201cKhwarizm\u201d; \u201cKhwarizm-shahs\u201d; \u201cKindi, Abu Yusuf Yaqub al-\u201d; \u201cLaristan\u201d; \n\u201cTenth Century. 2. The Islamic World\u201d; \u201cThirteenth Century. 2. The Islamic World\u201d; et \nalia. See also item 54 above.\n\n150. Reviews of K. Seger, Potrait of a Palestinian village. The photographs of Hilma \nGranqvist, London 1981, in JSS, XXVIII/1 (1983), 207; C.H. Beckingham, Between Islam \nand Christendom, Leiden 1983, in JSS, XXVIII/2 (1983), 381\u20132; R. Israeli (ed.), The \npublic diary of President Sadat, 3 parts, Leiden 1979, in JSS, XXVIII/2 (1983), 388\u20139; \nJ.D. Pearson (compiler), Index islamicus 1976\u201380, 2 vols., London 1983, in JSS, XXVIII/2 \n(1983), 389; Chr. D\u00e9cobert and D. Gril, Linteaux \u00e0 \u00e9pigraphes \u00e0 l\u2019oasis de Dakhla (= Suppl. \n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 195\n\naux Annales Islamologiques, cahier no. 1), Cairo 1981, in JRAS, New Ser., CXV/1 (1983), \n103; B. Lewis, The Muslim discovery of Europe, London 1982, in JRAS, New Ser., CXV/2 \n(1983), 303\u20134; G. Makdisi, The rise of colleges: institutions of learning in Islam and the \nWest, Edinburgh 1981, in JRAS, New Ser., CXV/2 (1983), 304\u20135; H. Kennedy, The Abbasid \ncaliphate, a political history, London and Totowa, N.J. 1981, in EHR, XCVIII, no. 388 (July \n1983), 652\u20133; H.H. Roemer and A. Noth (eds.), Studien zur Geschichte und Kultur des \nVorderen Orients. Festschrift f\u00fcr Bertold Spuler zum siebzigsten Geburtstag, Leiden \n1981, in MESA Bull., XVII/1 (July 1983), 68; S.J. Staffa, Conquest and fusion. The social \nevolution of Cairo a.d. 642\u20131850, Leiden 1977, in OLZ, LXXVIII/1 (1983), 58\u20139; H.R. Idris \nand K. R\u00f6hrborn, Regierung und Verwaltung des Vorderen Orients in islamischer Zeit \n(= Hdbuch. der Orientalistik, Abt. 1, Bd. 6, Abschn. 5, Teil 1), in OLZ, LXXVIII/5 (1983), \n476.\n\n1984\n\n151. Qajar Iran, political, social and cultural change 1800\u20131925. Studies presented to Professor \nL.P. Elwell-Sutton, edited by Edmund Bosworth and Carole Hillenbrand, Edinburgh \nUniversity Press, Edinburg 1984, pp. xxv + 414. Reprinted Mazda Publishers, Costa Mesa, \nCalif. 1992. Section by C.E.", "start_char_idx": 44688, "end_char_idx": 47216, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3f5e1b5a-0793-4774-9943-d97b91fc3716": {"__data__": {"id_": "3f5e1b5a-0793-4774-9943-d97b91fc3716", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "222dd65f-0f3d-44f8-9e32-d3f7c7370169", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "e0c9662e343142d50c36154beab22d389d36794b35e9bc24aca5cd99d6037235", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3b2ac5bd-f08f-469e-8f2e-ae1e86ed6d7f", "node_type": "1", "metadata": {}, "hash": "956fb532e75bf6c91f4459eb43f17e5f19074e68569748fe7a4637c3b2ec41e4", "class_name": "RelatedNodeInfo"}}, "text": "1992. Section by C.E. Bosworth: \u201cForeword\u201d, xiii\u2013xvi.\n\n152. W. Barthold, An historical geography of Iran, translated by Svat Soucek, edited by \nC.E. Bosworth, Modern Classics in Near Eastern Studies, Princeton University Press, \nPrinceton 1984, pp. xv + 285. Section by C.E. Bosworth: \u201cEditor\u2019s Introduction\u201d, ix\u2013xv.\n\n153. \u201cMadyan Shu\u02bfayb in pre-Islamic and early Islamic lore and history\u201d, JSS, XXIX/1 (1984), \n53\u201364. Reprinted in item 240, art. I.\n\n154. \u201cAn early Persian \u1e62\u016bf\u012b: Shaykh Ab\u016b Sa\u02bf\u012bd of Mayhanah\u201d, in R.M. Savory and D.A. Agius \n(eds.), Logos islamikos. Studia islamica in honorem Georgii Michaelis Wickens, Pontifical \nInstitute of Mediaeval Studies, Toronto 1984, 79\u201396. Reprinted in item 240, art. XXIII.\n\n155. \u201cThe coming of Islam to Afghanistan\u201d, in Y. Friedmann (ed.), Islam in Asia. I. South Asia, \nJerusalem 1984, 1\u201322. Reprinted in item 240, art. XVI.\n\n156. \u201cLes \u00e9tudes islamiques et historiques en Grande-Bretagne, aux Etats-Unis et au Canada\u201d, \nCT, XXX, nos. 121\u20132 (1982) [publ. 1984], 235\u201350.\n\n157. The Penguin dictionary of religions, ed. J.R. Hinnells, Allen Lane, London 1984, arts. \non Islam: \u201cAbraham (in Islam)\u201d; \u201cAfrica, Islam in\u201d; \u201cAhmadis\u201d; \u201cAkhira\u201d; \u201cAkhlaq\u201d; \n\u201cAl-Azhar\u201d; \u201c\u02bfAli, \u02bfAlids\u201d; \u201cAllah\u201d; \u201cAnti-Christ (in Islam)\u201d; \u201c\u02bfAqida\u201d; \u201cArt (in Islam)\u201d; \n\u201cAyatullah\u201d; \u201cBabis\u201d; \u201cBaha\u02beis\u201d; \u201cBismillah, Basmala\u201d; \u201cBlack Muslims\u201d; \u201cCalendar (in \nIslam)\u201d; \u201cCaliph, Caliphate\u201d; \u201cChina and Central Asia, Islam in\u201d; \u201cDhanb\u201d; \u201cDhimmis\u201d; \n\u201cDin\u201d; \u201cDruzes (Druses)\u201d; \u201cFalsafa\u201d; \u201cFatalism (in Islam)\u201d; \u201cFatiha\u201d; \u201cFiqh\u201d; \u201cFirqa\u201d; \n\u201cFriday (in Islam)\u201d; \u201cHadith\u201d; \u201cHajj\u201d; \u201cHanif\u201d; \u201cHaramain\u201d; \u201cHilal\u201d; \u201c\u02bfId\u201d; \u201cIjma\u02bf\u201d; \n\u201cImam\u201d; \u201cIman\u201d; \u201cInsan\u201d; \u201cIslam\u201d; \u201cIslamic Dynasties\u201d; \u201cIslamic Modernism\u201d; \u201cIsma\u02bfilis\u201d; \n\u201cJahiliyya\u201d; \u201cJerusalem (in Islam)\u201d; \u201cJihad\u201d; \u201cJinn\u201d; \u201cKalam\u201d; \u201cKhalq\u201d; \u201cKharijites\u201d; \n\u201cMadrasa\u201d; \u201cMahdi\u201d; \u201cMala\u02beika\u201d; \u201cMar\u02bea\u201d; \u201cMarriage and Divorce (in Islam)\u201d; \u201cMashhad\u201d; \n\u201cMosque\u201d; \u201cMuhammad\u201d; \u201cMusic (in Islam)\u201d; \u201cNabi\u201d; \u201cPan-Islamism\u201d; \u201cPassion Play (in \nIslam)\u201d; \u201cPillars of Islam\u201d; \u201cQadi\u201d; \u201cQiyama\u201d; \u201cQur\u02bean (Koran)\u201d; \u201cRuh\u201d; \u201cSalat\u201d; \u201cSanusis\u201d;", "start_char_idx": 47195, "end_char_idx": 49272, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3b2ac5bd-f08f-469e-8f2e-ae1e86ed6d7f": {"__data__": {"id_": "3b2ac5bd-f08f-469e-8f2e-ae1e86ed6d7f", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3f5e1b5a-0793-4774-9943-d97b91fc3716", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "6cb01bbd2e67a024fd1bd4c5428ff248ec8fd9bba91c1ebc9f7306825ab3b06a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d9b9bf96-8aa2-47f9-be55-98b50576ad78", "node_type": "1", "metadata": {}, "hash": "cee5c277dbb56e9cbcbc347037620b75bce3f50bc14e7d851ab9baef1e2f7388", "class_name": "RelatedNodeInfo"}}, "text": "In Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 196\n\n\u201cSatan (in Islam)\u201d; \u201cSaum\u201d; \u201cShahada\u201d; \u201cShaikh\u201d; \u201cShari\u02bfa\u201d; \u201cShi\u02bfism\u201d; \u201cSlavery (in \nIslam)\u201d; \u201cSouth Asia, Islam in\u201d; \u201cSouth-East Asia, Islam in\u201d; \u201cSufi Institutions\u201d; \u201cSufi \nOrders\u201d; \u201cSufism, Sufis\u201d; \u201cSunna\u201d; \u201cTahara\u201d; \u201cUlema, \u02bfUlama\u02be\u201d; \u201cVeiling (in Islam)\u201d; \n\u201cWahhabis\u201d; \u201cWali\u201d; \u201cWaqf\u201d; \u201cWest, Islam in the\u201d; \u201cWine-Drinking (in Islam)\u201d.\n\n158. EI2 vol. V, arts. \u201cM\u0101 war\u0101\u02be al-nahr. 2. Hisotry\u201d; \u201cMa\u02bfalth\u0101ya\u201d.\n159. EIr vol. I, arts. \u201cAf\u0161\u012bn\u201d; \u201cA\u1e25mad b. Asad\u201d; \u201cA\u1e25mad b. Fa\u017cl\u0101n\u201d; \u201cA\u1e25mad b. Mo\u1e25ammad \n\nb. Kalaf\u201d; \u201cA\u1e25mad b. Mo\u1e25ammad b. \u1e6c\u0101her\u201d; \u201cA\u1e25mad b. Ne\u1e93\u0101m al-Molk\u201d; \u201cA\u1e25mad b. \nQod\u0101m\u201d; \u201cA\u1e25mad b. Sahl b. H\u0101\u0161em\u201d; \u201cA\u1e25mad Inaltigin\u201d; \u201cA\u1e25mad Kojest\u0101n\u012b\u201d; \u201cA\u1e25mad \n\u0160\u012br\u0101z\u012b\u201d; \u201cA\u1e25r\u0101r\u201d; \u201cA\u1e25san al-taq\u0101sem\u201d; \u201cAhv\u0101z. i. History\u201d; \u201c\u02bfAj\u0101\u02beeb al-makl\u016bq\u0101t. i. Arabic \nworks\u201d; \u201c\u02bfAjam\u201d; \u201cAkb\u0101r al-dawla al-salj\u016bq\u012bya\u201d; \u201cal-Akb\u0101r al-\u1e6dew\u0101l\u201d; \u201cAkl\u0101t. i. History\u201d; \n\u201cAks\u012bkat\u201d; \u201c\u0100l-e Afr\u0101s\u012b\u0101b\u201d; \u201c\u0100l-e Afr\u012b\u1e21\u201d; \u201c\u0100l-e Borh\u0101n\u201d; \u201c\u0100l-e Ely\u0101s\u201d; \u201c\u0100l-e Far\u012b\u1e21\u016bn\u201d; \u201c\u0100l-e \nMa\u02bem\u016bn\u201d; \u201c\u0100l-e Mo\u1e25t\u0101j\u201d; \u201c\u02bfAl\u0101\u02be al-Dawla \u02bf Al\u012b\u201d; \u201c\u02bfAl\u0101\u02be al-Dawla Mo\u1e25ammad\u201d; \u201c\u02bfAl\u0101\u02be al-D\u012bn \n\u02bfAl\u012b\u201d; \u201c\u02bfAl\u0101\u02be al-D\u012bn Ats\u00efz\u201d; \u201c\u02bfAl\u0101\u02be al-D\u012bn \u1e24osayn Jah\u0101ns\u016bz\u201d; \u201c\u02bfAl\u0101\u02be al-D\u012bn Mo\u1e25ammad\u201d.\n\n160. Review of \u02bfAbd al-Ra\u1e25m\u0101n M. \u02bfAbd al-Taww\u0101b, St\u00e8les islamiques de la n\u00e9cropole \nd\u2019Assouan, II (nos. 151\u2013300), Cairo 1982, in JRAS, New Ser., CXVI/1 (1984), 124\u20135.\n\n1985\n\n161. EI2 vol. V, arts. \u201cMa\u02be\u0101thir al-umar\u0101\u02be\u201d; \u201cM\u0101beyn\u201d; \u201cMadh\u1e25idj\u201d; \u201cMa\u1e0d\u012bra\u201d; \u201cMadjd \nal-Dawla\u201d; \u201cMadyan Shu\u02bfayb\u201d; \u201cM\u0101h\u012bm\u201d; \u201cMahisur. i. Geography and history\u201d.\n\n162. EIr vol. I, arts. \u201c\u02bfAl\u012b b. Far\u0101marz\u201d; \u201c\u02bfAl\u012b b. \u1e24arb\u201d; \u201c\u02bfAl\u012b b. Ma\u02bem\u016bn\u201d; \u201c\u02bfAl\u012b b. Mas\u02bf\u016bd\u201d; \n\u201c\u02bfAl\u012b b.", "start_char_idx": 49277, "end_char_idx": 50900, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d9b9bf96-8aa2-47f9-be55-98b50576ad78": {"__data__": {"id_": "d9b9bf96-8aa2-47f9-be55-98b50576ad78", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3b2ac5bd-f08f-469e-8f2e-ae1e86ed6d7f", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "7c8148d9138eab1c4ebe71b0b1955551f9fc7197aea82db166f0f423bc67c7de", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "661aff81-af9b-4688-814f-095a61637923", "node_type": "1", "metadata": {}, "hash": "2456f20a5ae7ce1a29e9fd413d615839267919ebd448f7930470e20f09654af3", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfObaydall\u0101h\u201d; \u201c\u02bfAl\u012b Qar\u012bb\u201d; \u201c\u02bfAl\u012btigin\u201d; \u201cAlptigin\u201d; \u201cAltunta\u0161\u201d\u2019 \u201c\u02bf\u0100mel\u201d; \u201c\u02bfAm\u012bd, \nAbu \u02bfAbdall\u0101h\u201d; \u201cAm\u012br\u201d; \u201cAm\u012br-i \u1e24aras\u201d; \u201cAm\u012br al-Omar\u0101\u02be. i. The early period\u201d; \u201cAm\u012brak \nBayhaq\u012b\u201d; \u201c\u0100mol. i. History\u201d; \u201c\u0100mol (\u0100m\u016bya)\u201d; \u201c\u02bfAmr b. Layt\u201d; \u201c\u02bfAmr b. Ya\u02bfq\u016bb\u201d.\n\n163. DMA vol. V, arts. \u201cGames, Islamic\u201d; \u201cGh\u0101z\u0101n (Khan), Mahm\u016bd\u201d; \u201cGhaznavids\u201d; \u201cGh\u016brids\u201d. \nVol. VI, art. \u201cIslamic administration\u201d.\n\n164. Reviews of B.B. Shahriy\u0101r, The book of wonders of India, mainland, sea and islands, ed. \nand tr. G.S.P. Freeman-Grenville, London 1981, in JSS, XXX/2 (1985), 332; D.O. Morgan \n(ed.), Medieval historical writing in the Christian and Islamic worlds, London 1982, in \nJRAS, New Ser., CXVII/1 (1985), 77\u20138; P.M. Holt (tr.), The memoirs of a Syrian prince. \nAbu \u2019l-Fid\u0101\u02be, Sultan of \u1e24am\u0101h (672\u2013732/1273\u20131331), Wiesbaden 1983, in JRAS, New Ser., \nCXVII/2 (1985), 193\u20134; B.D. Metcalf (ed.), Moral conduct and authority. The place of \nadab in South Asian Islam, Berkeley, Los Angeles and London 1984, in Asian Affairs, XVI \n(1985), 319\u201320.\n\n1986\n\n165. \u201cThe land of Palestine in the late Ottoman period as mirrored in Western guide books\u201d, \nBull. BSMES, XIII/1 (1986), 36\u201344. Reprinted as Ch. 9 in Eastward Ho!, item 340, 109\u201324.\n\n166. \u201cIslamic history\u201d, in P. Auchterlonie (ed.), Middle East Libraries Committee. Middle East \nand Islam. A bibliographical introduction, Supplement 1977\u20131983, Zug 1986, 29\u201333.\n\n167. EI2 vol. VI, arts. \u201cMa\u1e25m\u016bd b. Mu\u1e25ammad b. Malik-Sh\u0101h\u201d; \u201cMa\u1e25m\u016bd b. Seb\u00fcktigin\u201d; \n\u201cMa\u1e25m\u016bd Yalawa\u010d\u201d; \u201cM\u0101h\u016br\u201d (with J. Burton-Page); \u201cMa\u1e33\u0101n b. K\u0101k\u012b\u201d.\n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 197\n\n168. EIr vol. II, arts. \u201cAn\u0101rak\u201d; \u201cAnb\u0101r\u201d; \u201c\u02bfAnbar\u012b\u201d; \u201c\u02bfAnbar\u012b\u0101n\u201d; \u201cAndej\u0101n\u201d; \u201cAn\u016b\u0161erv\u0101n b. \nK\u0101led\u201d; \u201cAn\u016b\u0161erv\u0101n b. Man\u016b\u010dehr\u201d; \u201cAn\u016b\u0161tigin Gar\u010da\u02be\u012b\u201d; \u201c\u02bfAqd\u0101\u201d; \u201c\u02bfArab. i. Arabs and Iran \nin the pre-Islamic period\u201d; \u201cAr\u0101k. i. History\u201d; \u201cAraxes River. ii. Historical perspective\u201d; \n\u201cArdab\u012bl. i. History of Ardab\u012bl\u201d; \u201cArdak\u0101n-e F\u0101rs\u201d; \u201cArdak\u0101n-e Yazd\u201d; \u201cArda\u0161\u012br-e Korra\u201d; \n\u201c\u02bf\u0100re\u017c\u201d; \u201cArmy. ii. Islamic, to the Mongol period\u201d; \u201cArr\u0101n\u201d.\n\n169. DMA vol. VII, art. \u201cKurds\u201d.\n170.", "start_char_idx": 50901, "end_char_idx": 52983, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "661aff81-af9b-4688-814f-095a61637923": {"__data__": {"id_": "661aff81-af9b-4688-814f-095a61637923", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d9b9bf96-8aa2-47f9-be55-98b50576ad78", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "aaaa9e1e0c4047874767532c79a5e72dd58b1ebb8a17d8dafe6e08420d95875f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5664f55b-f885-4b70-bf76-fbceef04a44a", "node_type": "1", "metadata": {}, "hash": "e365d84ee8196ba35f2f826f1a21110bb37abfbe22c869d006c9ee882c6ad122", "class_name": "RelatedNodeInfo"}}, "text": "DMA vol. VII, art. \u201cKurds\u201d.\n170. Reviews of Y\u016bsuf R\u0101\u0121ib, Marchands d\u2019\u00e9toffes du Fayyoum au IIIe \u00e0 IXe si\u00e8cle d\u2019apr\u00e8s \n\nleur archives (Actes et lettres). I. Les actes des Ban\u016b \u02bfAbd al-Mu\u02bemin, Cairo 1982, in \nOLZ, LXXXI/5 (1986), 484\u20135; M. Strohmeier, Seldschukische Geschichte und t\u00fcrkische \nGeschichtswissenschaft. Die Seldschuken im Urteil moderner t\u00fcrkischer Historiker, \nBerlin 1984, in MESA Bull., XX (1986), 84\u20135.\n\n1987\n\n171. The History of al-\u1e6cabar\u012b. An annotated translation. Vol. XXXII. The reunification of \nthe \u02bfAbb\u0101sid caliphate. The caliphate of al-Ma\u02bem\u016bn a.d. 812\u2013833/a.h. 198\u2013213, State \nUniversity of New York Press, Albany 1987, pp. xvii + 281.\n\n172. \u201cIntroduction\u201d, in E.W. Lane, Arabian society in the Middle Ages. Studies from the \nThousand and One Nights, repr. Curzon Press, London, and Humanities Press, Totowa \nN.J. 1987, v\u2013vii.\n\n173. \u201cIntroduction\u201d, in R.A. Nicholson, Translations of eastern poetry and prose, repr. Curzon \nPress, London, and Humanities Press, Totowa N.J. 1987, vii\u2013ix.\n\n174. \u201cJames Elroy Flecker: poet, diplomat, orientalist\u201d, BJRUL, LXIX/2 (Spring 1987), 359\u201378. \nReprinted as Ch. 14 in Eastward Ho!, item 340, 221\u201343.\n\n175. \u201cThe Byzantine defence system in Asia Minor and the first Arab incursions\u201d, in M.A. \nBakhit (ed.), Proceedings of the Second Symposium on the history of Bil\u0101d al-Sh\u0101m \nduring the early Islamic period up to 40 a.h./660 a.d. The Fourth International Conference \non the history of Bil\u0101d al-Sh\u0101m (English and French papers), I, Amman 1987, 116\u201324. \nReprinted in item 240, art. XI.\n\n176. EI2 vol. VI, arts. \u201cMakka. 2. From the \u02bfAbb\u0101sid to the modern period\u201d (with A.J. \nWensinck); \u201cMakr\u0101n\u201d; \u201cal-Malik al-\u02bfAz\u012bz\u201d; \u201cal-Malik al-Ra\u1e25\u012bm\u201d; \u201cMalik-Sh\u0101h\u201d; \u201cMa\u02bem\u016bn \nb. Mu\u1e25ammad\u201d.\n\n177. EIr vol. II, arts. \u201c\u02bfAr\u017c, D\u012bv\u0101n-e\u201d; \u201cArzenj\u0101n\u201d; \u201cAsad b. S\u0101m\u0101nkod\u0101\u201d; \u201cAsad\u0101b\u0101d\u201d; \u201cA\u0161\u02bfar\u012b\u201d; \n\u201cAs\u0101wera\u201d; \u201cAsb. iv. In Afghanistan\u201d; \u201cAsf\u0101r b. \u0160\u012br\u016bya\u201d; \u201cAsfez\u0101r\u201d; \u201cAsf\u012bj\u0101b\u201d; \u201c\u02bfAskar \nMokram\u201d; \u201cAstar\u0101b\u0101d. i. History\u201d; \u201cA\u0161t\u012b\u0101n\u201d; \u201c\u0100t\u0101r al-bel\u0101d\u201d. Vol. III, arts. \u201cAtrak\u201d; \u201cAts\u00efz \n\u1e20ar\u010da\u02be\u012b\u201d; \u201c\u0100va\u201d.\n\n178. Reviews of Shaika Haya Ali Al Khalifa and M. Rice (eds.", "start_char_idx": 52951, "end_char_idx": 55043, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5664f55b-f885-4b70-bf76-fbceef04a44a": {"__data__": {"id_": "5664f55b-f885-4b70-bf76-fbceef04a44a", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "661aff81-af9b-4688-814f-095a61637923", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "a1e594c28a1b0855ab25dddbb043eb4fb9f6cb56dd3e2be69ac8a99f6460aed4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e090dd9c-91d7-4591-b5c5-124567910dd1", "node_type": "1", "metadata": {}, "hash": "0e89e145bd3334a297364d680fcf32f5dbc79c39716d198d75b5b6c40715cdb8", "class_name": "RelatedNodeInfo"}}, "text": "178. Reviews of Shaika Haya Ali Al Khalifa and M. Rice (eds.), Bahrain through the ages: the \narchaeology, London and New York 1986, in Archaeology Today (March 1987), 46; \u02bfAf\u012bf \n\u02bfAbd al-Ra\u1e25m\u0101n, Mu\u02bfjam al-shu\u02bfar\u0101\u02be al-j\u0101hiliyy\u012bn wa \u2019l-mukha\u1e0dram\u012bn, [Beirut] 1403/1983, \nand Mu\u02bfjam al-amth\u0101l al-\u02bfarabiyya al-qad\u012bma, [Beirut], 1405/1985, in JSS, XXXII/1 \n(1987), 219\u201320; A. Hebbo, Die Fremdw\u00f6rter in der arabischer Prophetenbiographie des \nIbn Hischam (gest. 218/834), Frankfurt 1984, in JSS, XXXII/1 (1987), 220\u20131; F. Sezgin, \nGeschichte des arabischen Schriftums, Band IX. Grammatik, bis ca. 430 h., Leiden 1984, \n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 198\n\nin JSS, XXXII/2 (1987), 384\u20135; P. Clark, Marmaduke Pickthall, British Muslim, London \n1986, and M. Pickthall, Sa\u00efd the fisherman, in JSS, XXXII/2 (1987), 395\u20136.\n\n1988\n\n179. \u201cThe Arabic manuscripts\u201d, in M. Gibson and S.M. Wright (eds.), Joseph Mayer of \nLiverpool, 1803\u20131886, Society of Antiquaries of London, Occasional Papers (New Series), \nXI, London 1988, 162\u20134.\n\n180. EI2 vol. VI, arts. \u201cMangr\u014dl\u201d; \u201cM\u0101n\u012b b. F\u0101ttik\u201d; \u201cMan\u014dhar\u201d; \u201cMar\u0101fi\u1e33\u201d; \u201cMarand\u201d (with V. \nMinorsky).\n\n181. EIr vol. III, arts. \u201c\u0100z\u0101dbeh b. B\u0101neg\u0101n\u201d; \u201c\u0100z\u0101dv\u0101r\u201d; \u201cAzerbaijan. iv. Islamic history \nto 1941\u201d; \u201cBaban\u201d; \u201cB\u0101d\u1e21\u012bs\u201d; \u201cB\u0101fq\u201d; \u201cBahr\u0101m\u0161\u0101h\u201d; \u201cB\u0101jarr\u0101n\u201d; \u201cB\u0101karz\u201d; \u201cBal\u0101dor\u012b\u201d; \n\u201cBal\u02bfam\u012b, Abu\u2019l-Fa\u017cl Mo\u1e25ammad\u201d; \u201cBal\u0101sag\u0101n. ii. In Islamic times\u201d; \u201cBal\u0101s\u0101\u1e21\u016bn. ii. In the \nIslamic period\u201d; \u201cBal\u0101s\u0101n\u012b\u201d; \u201cBalk. ii. History from the Arab conquest to the Mongols\u201d; \n\u201cBan\u0101kat\u201d; \u201cBan\u016b S\u0101s\u0101n\u201d; \u201cBarda and bardad\u0101r\u012b. iii. In the Islamic period up to the \nMongol invasion. v. Military slavery in Islamic Iran\u201d; \u201cBarda\u02bfa\u201d.\n\n182. DMA vol. X, art. \u201cSaff\u0101rids\u201d. Vol. XI, arts. \u201cSeb\u00fcktigin\u201d; \u201cSeljuks of R\u016bm\u201d; \u201cT\u0101hir ibn \nal-Husain\u201d; \u201cT\u0101hirids\u201d.\n\n183. Reviews of \u02bfAbd al-Ra\u1e25m\u0101n M. \u02bfAbd al-Taww\u0101b, St\u00e8les islamiques de la n\u00e9cropole \nd\u2019Assouan, III (nos. 301\u2013450), Cairo 1986, in JRAS, New Ser., CXX/1 (1988), 170\u20131; J.J. Witkam \n(ed.), Manuscripts of the Middle East.", "start_char_idx": 54983, "end_char_idx": 56992, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e090dd9c-91d7-4591-b5c5-124567910dd1": {"__data__": {"id_": "e090dd9c-91d7-4591-b5c5-124567910dd1", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5664f55b-f885-4b70-bf76-fbceef04a44a", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "28c9acd27efa49deac1dfa56197cfa0bb66fb34cd04728d4beb38cfe65de60af", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "420acd8a-7937-41a3-8ded-76f6fd774cea", "node_type": "1", "metadata": {}, "hash": "5bf8b61073d5f26ec082dbf29c09df982f0e1b06449e8de4c2b64a0208f34b14", "class_name": "RelatedNodeInfo"}}, "text": "Witkam \n(ed.), Manuscripts of the Middle East. A journal devoted to the study of handwritten \nmaterials of the Middle East, I, Leiden 1986, in JSS, XXXIII/2 (1988), 314\u201317; Wid\u0101d \nal-Q\u0101\u1e0d\u012b, Bishr b. Abi \u2019l-Kub\u0101r al-Balaw\u012b, num\u016bdhaj min al-nathr al-fann\u012b al-mubakkir fi \n\u2019l-Yaman, Beirut 1405/1985, in JSS, XXXIII/2 (1988), 318\u201319; M.H. Burgoyne, with D.S. \nRichards, Mamluk Jerusalem. An architectural study, London 1986, in JSS, XXXIII/2 \n(1988), 349\u201351; M.D. Yusuf, Economic survey of Syria during the tenth and eleventh \ncenturies, Berlin 1985, in OLZ, LXXXIII/6 (1988), 698\u20139; G.R. Hawting, The first dynasty \nof Islam. The Umayyad caliphate 661\u2013750, London 1986, in Bull. BSMES, XIV (1988), \n195\u20136; K.N. Chaudhuri, Trade and civilisation in the Indian Ocean. An economic history \nfrom the rise of Islam to 1750, Cambridge 1985, in Bull. BSMES, XIV (1988), 197\u20138.\n\n1989\n\n184. Bah\u0101\u02be al-D\u012bn \u02bfAmil\u012b and his literary anthologies, JSS Monograph no. 10, Manchester \n1989, pp. ix + 128.\n\n185. The History of al-\u1e6cabar\u012b. An annotated translation. Vol. XXX. The \u02bfAbb\u0101sid caliphate \nin equilibrium. The caliphates of M\u016bs\u0101 al-H\u0101d\u012b and H\u0101r\u016bn al-Rash\u012bd a.d. 785\u2013809/a.h. \n169\u2013193, State University of New York Press, Albany 1989, pp. xxvii + 365.\n\n185(a). The Islamic world, from classical to modern times. Essays in honor of Bernard Lewis, \nedited by C.E. Bosworth, C. Issawi, R. Savory and A.L. Udovitch, Princeton 1989, p. xxv + \n915. Section by C.E. Bosworth: see item 188 below.\n\n186. \u201cA note on ta\u02bfarrub in early Islam\u201d, JSS, XXXIV/2 (1989) (Published to celebrate the \nseventieth birthday of Edward Ullendorff), 355\u201362. Reprinted in item 240, art. II.\n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 199\n\n187. \u201cAl-Khw\u0101razm\u012b on the secular and religious titles of the Byzantines and Christians\u201d, CT, \nXXXV/139\u201340 (1987) [1989] (Num\u00e9ro sp\u00e9cial. M\u00e9langes Charles Pellat), 28\u201336. Reprinted \nin item 240, art. X.\n\n188. \u201cA Janissary poet of sixteenth-century Damascus: M\u0101mayya al-R\u016bm\u012b\u201d, in C.E. Bosworth, \nC. Issawi, R. Savory and A.L. Udovitch (eds.), The Islamic world, from classical to modern \ntimes. Essays in honor of Bernard Lewis, Princeton 1989, 451\u201366.\n\n189. \u201cThe intrepid Victorian lady in Persia: Mrs. Isabella Bishop\u2019s travels in Luristan and \nKurdistan, 1890\u201d, Iran, JBIPS, XXVIII (1989), 87\u2013101. Reprinted as Ch. 11 in Eastward Ho!, \nitem 340, 145\u201377.\n\n190. \u201cThe sword of Islam threatens the pen of Moslem critics\u201d, Newsday, Melville, Long \nIsland, N.Y. (27.2.89).\n\n191. Obituary: \u201cMartin Hinds, 1941\u20131988\u201d, in Bull.", "start_char_idx": 56946, "end_char_idx": 59490, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "420acd8a-7937-41a3-8ded-76f6fd774cea": {"__data__": {"id_": "420acd8a-7937-41a3-8ded-76f6fd774cea", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e090dd9c-91d7-4591-b5c5-124567910dd1", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "5b7cc2fe313a7f7806ac1763d70162473744e8b032767fcdc35ceaf6881f2469", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c509f3bd-8199-47b0-8c59-33b8f0ec8f60", "node_type": "1", "metadata": {}, "hash": "46405c203e6d7041722e26860ae962dfcba42a81ce39a59b8c2fbe1c07dbb450", "class_name": "RelatedNodeInfo"}}, "text": "Obituary: \u201cMartin Hinds, 1941\u20131988\u201d, in Bull. BSMES, XVI (1989), 118\u201320.\n192. EI2, vol. VI, arts. \u201cMard\u0101w\u012bdj b. Ziy\u0101r\u201d; \u201cM\u0101rd\u012bn. 2. The Ottoman and modern periods\u201d \n\n(with V. Minorsky); \u201cMargh\u012bn\u0101n\u201d; \u201cMar\u1e25alla\u201d; \u201cMarw al-R\u016bdh\u201d; \u201cMarw al-Sh\u0101hidj\u0101n\u201d \n(with A.Yu. Yakubovskii); \u201cMarw\u0101n I b. al-\u1e24\u0101kam\u201d; \u201cMarw\u0101nids\u201d; \u201cal-Marwaz\u012b, \nal-Sukkar\u012b\u201d; \u201cal-Marwaz\u012b, Sharaf al-Zam\u0101n \u1e6c\u0101hir\u201d; \u201cMashhad\u201d; \u201cal-Mas\u012b\u1e25\u201d (with A.J. \nWensinck); \u201cMa\u02be\u1e63ir\u201d; \u201cMas\u02bf\u016bd b. Ma\u1e25m\u016bd\u201d; \u201cMas\u02bf\u016bd b. Mu\u1e25ammad b. Malik-Shah\u201d; \n\u201cMas\u02bf\u016bd Beg\u201d; \u201cMawd\u016bd b. Mas\u02bf\u016bd\u201d.\n\n193. EIr vol. III, arts. \u201cBar\u012bd\u201d; \u201cBark\u012b\u0101roq\u201d; \u201cBarsk\u0101n\u201d; \u201cBayhaq\u201d; \u201cBayhaq\u012b, Ebr\u0101h\u012bm b. \nMo\u1e25ammad\u201d; \u201cBaylaq\u0101n\u201d; \u201cBaytuz\u201d; \u201cBay\u017c\u0101\u201d; \u201cBegging. i. In the early centuries of the \nIslamic period\u201d; \u201cBegto\u1e21d\u00ef\u201d; \u201cBegtuzun\u201d; \u201cB\u012b\u0101r\u201d; \u201cBilgetigin\u201d; \u201cBird, Isabella L.\u201d. Vol. \nIV, \u201cB\u012br\u016bn\u012b, Ab\u016b Ray\u1e25\u0101n. i. Life\u201d; \u201cB\u012bsot\u016bn, Ab\u016b Man\u1e63\u016br\u201d; \u201cBo\u1e21r\u0101 Khan\u201d; \u201cBojn\u016brd. ii. \nHistory\u201d; \u201cB\u00f6ri\u201d; \u201cB\u016b \u1e24al\u012bm \u0160ayb\u0101n\u012b\u201d; \u201cBukhara. ii. From the Arab invasions to the \nMongols\u201d.\n\n194. DMA, vol. XII, arts. \u201cTransoxania\u201d; \u201cYa\u02bfq\u016bb ibn Laith\u201d.\n195. Reviews of W. Eilers, Iranische Ortsnamenstudien, Vienna 1987, in JRAS, New Ser., \n\nCXXI/1 (1989), 153\u20134; W.D. Kubiak, Al-Fustat. Its foundation and early development, \nCairo 1987, in Bull. BSMES, XVI (1989), 57; U. Haarmann (ed.), Geschichter der arabischen \nWelt, Munich 1987, in Bull. BSMES, XVI (1989), 87; E. Rotter, Abendland und Sarazener: \ndes okzidentale Araberbild in seine Enstehung im Fr\u00fchmittelalter, Berlin and New York \n1986, in Bull. BSMES, XVI (1989), 87; V. Christides, The conquest of Crete by the Arabs \n(ca. 824), Athens 1984, in OLZ, LXXXIV/5 (1989), 568\u201370.\n\n1990\n\n196. \u201cAl-Khw\u0101razm\u012b on various faiths and sects, chiefly Iranian\u201d, in Textes et M\u00e9moires. Vol. \nXVI. Iranica varia. Papers in honor of Professor Ehsan Yarshater, Leiden 1990, 10\u201319. \nReprinted in item 240, art. XVIII.\n\n197. EI2 vol. VI, arts. \u201cal-Maw\u1e63il. 1. History up to 1900\u201d (with E. Honigmann); \u201cMawsim\u201d (with \nA.J.", "start_char_idx": 59445, "end_char_idx": 61387, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c509f3bd-8199-47b0-8c59-33b8f0ec8f60": {"__data__": {"id_": "c509f3bd-8199-47b0-8c59-33b8f0ec8f60", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "420acd8a-7937-41a3-8ded-76f6fd774cea", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "0d41c32d552b6b7906965a26e1e251c45ed5a0ff8aa5f7ce7a66f9a14e7d8982", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e4aa1243-799b-4953-9e7b-7b1d0a5761b4", "node_type": "1", "metadata": {}, "hash": "5a1c24f7131d3f54d76b1697d76d3cc6acb91ce83989447d18031aca812ad1d7", "class_name": "RelatedNodeInfo"}}, "text": "Wensinck); \u201cMaybud\u201d; \u201cal-Maybud\u012b\u201d; \u201cMayhana\u201d; \u201cMaymana\u201d; \u201cMaymand\u012b\u201d (with \nM. N\u0101\u1e93im); \u201cMaym\u016bn-Diz\u201d; \u201cM\u0101zandar\u0101n\u201d (with R. Vasmer); \u201cMaz\u0101r-i Shar\u012bf\u201d; \u201cMazyad, \nBan\u016b\u201d; \u201cMerzif\u016bn\u201d (with F. Babinger). Vol. VII, arts. \u201cMihr\u0101n\u201d; \u201cM\u012bk\u0101l\u012bs\u201d; \u201cMikhl\u0101f\u201d; \n\u201cMilla\u201d (with F. Buhl); \u201cM\u012br Djumla\u201d; \u201cM\u012br \u1e32\u0101sim \u02bfAl\u012b\u201d; \u201cal-Mirb\u0101\u1e6d\u201d.\n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 200\n\n198. EIr vol. IV, arts. \u201c\u010c\u0101\u010d\u201d; \u201c\u010ca\u1e21\u0101n\u012b\u0101n\u201d; \u201c\u010ca\u1e21\u0101nr\u016bd\u201d; \u201c\u010ca\u1e21r\u012b Beg b. D\u0101w\u016bd\u201d; \u201cCapital cities. ii. \nIn Islamic times\u201d. Vol. V, art. \u201c\u010ca\u0161n\u012bg\u012br\u201d.\n\n199. Reviews of Ihs\u0101n \u02bfAbb\u0101s, Shadhar\u0101t min kutub mafq\u016bda fi \u2019l-ta\u02ber\u012bkh, Beirut 1408/1988, \nin JSS, XXXV/1 (1990), 164\u20136; J.J. Witkam (ed.), Manuscripts of the Middle East . . ., II, \nLeiden 1987, in JSS, XXXV/2 (1990), 375\u20136; W.H. Behn (compiler), Index Islamicus 1665\u2013\n1905. A bibliography of articles on Islamic subjects in periodicals and other collective \npublications, Millersville, Pa. 1988, in JSS, XXXV/2 (1990), 378\u20139; A. Photopoulos (ed.), \nJournal of Oriental and African Studies, Vol. I, Athens 1989, in Bull. BSMES, XVII (1990), \n62; D.N. Maclean, Religion and society in Arab Sind, Leiden 1989, in Bull. BSMES, XVII \n(1990), 62\u20133.\n\n1991\n\n200. The History of al-\u1e6cabar\u012b. An annotated translation. Vol. XXXIII. Storm and stress along \nthe northern frontiers of the \u02bfAbb\u0101sid caliphate, State University of New York Press, \nAlbany 1991, pp. xxi + 239.\n\n201. A commentary on the Qur\u02be\u0101n . . . prepared by Richard Bell. Vol. 1. Surahs I\u2013XXIV. \nVol. 2. Surahs XXV\u2013CXIV, edited by C.E. Bosworth and M.E.J. Richardson, 2 vols., JSS \nMonograph no. 14, Manchester 1991, pp. xxii + 608, 603.\n\n202. \u201cAdministrative literature\u201d, Ch. 10 in M.J.L. Young, J.D. Latham and R.B. Serjeant (eds.), \nThe Cambridge history of Arabic literature. Religion, learning and science in the \u02bf Abb\u0101sid \nperiod, Cambridge 1990 [publ. 1991], 155\u201367.\n\n203. \u201cGhars al-ni\u02bfma [b.] Hil\u0101l al-\u1e62\u0101bi\u02be\u2019s Kit\u0101b al-Hafaw\u0101t al-n\u0101dira and B\u016byid history\u201d, in A. \nJones (ed.), Arabicus Felix, Luminosus Britannicus. Essays in honour of A.F.L. Beeston \non his eightieth birthday, Reading 1991, 129\u201341. Reprinted in item 240, art. VIII.\n\n204.", "start_char_idx": 61388, "end_char_idx": 63527, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e4aa1243-799b-4953-9e7b-7b1d0a5761b4": {"__data__": {"id_": "e4aa1243-799b-4953-9e7b-7b1d0a5761b4", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c509f3bd-8199-47b0-8c59-33b8f0ec8f60", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "84f80ded82119ef4df00cbe26e89236171f01877ca9c86adc43b93bac02d3130", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "71a10240-06f8-4cc5-971e-76ec529adad9", "node_type": "1", "metadata": {}, "hash": "f8ecb4faf09f5c35bf57e248f6e068289841ce6cca67faee271d00a3f4b661a5", "class_name": "RelatedNodeInfo"}}, "text": "Reprinted in item 240, art. VIII.\n\n204. \u201cFarrukh\u012b\u2019s elegy on Ma\u1e25m\u016bd of Ghazna\u201d, Iran, JBIPS, XXIX (1991), 43\u20139. Reprinted in \nitem 240, art. XXII.\n\n205. \u201cSome remarks on the terminology of irrigation practices and hydraulic construction \nin the eastern Arab and Iranian worlds in the third\u2013fifth centuries a.h.\u201d, JIS, II/1 (1991), \n78\u201385. Reprinted in item 240, art. III.\n\n206. Who\u2019s who of world religions, ed. J.R. Hinnells, London 1991, repr. London 1996, arts. \n\u201cAb\u016b Bakr\u201d; \u201c\u02bf\u0100\u02beisha\u201d; \u201cAtat\u00fcrk, Mustafa Kemal\u201d; \u201cal-B\u012br\u016bn\u012b, Ab\u016b Ray\u1e25\u0101n\u201d; \u201cIbn Is\u1e25\u0101q\u201d; \n\u201cIbn Khald\u016bn\u201d; \u201cIbn Sa\u02bfd\u201d; \u201cIbn \u1e6cufayl\u201d; \u201cal-J\u0101\u1e25i\u1e93, Ab\u016b \u02bfUthm\u0101n \u02bfAmr\u201d; \u201cKhad\u012bja\u201d; \n\u201cal-Suy\u016b\u1e6d\u012b, Jal\u0101l al-D\u012bn\u201d; \u201c\u02bfUmar ibn al-Kha\u1e6d\u1e6d\u0101b\u201d; \u201c\u02bfUthm\u0101n ibn \u02bfAff\u0101n\u201d.\n\n207. Obituary: \u201cJoan Allgrove 1928\u20131991\u201d, in Iran, JBIPS, XXIX (1991), v.\n208. EI2 vol. VII, arts. \u201cMis\u0101\u1e25a. 1. In the central Islamic lands\u201d; \u201cMisk\u012bn\u201d (with F. Buhl); \u201cMi\u1e63r. \n\nA. The eponym of Egypt, B. The early Islamic camps developing out of the armed camps \nand the metropolises of the conquered provinces\u201d; \u201cM\u012bth\u0101\u1e33\u201d; \u201cMiy\u0101na\u201d; \u201cMi\u1e93alla. 1. In the \n\u02bfAbb\u0101sid and F\u0101\u1e6dimid caliphates\u201d; \u201cal-Mizza\u201d; \u201cMogholist\u0101n\u201d; \u201cMoghols\u201d; \u201cMohmand\u201d \n(with C.C. Davies); \u201cal-Muhallab\u012b\u201d (with K.V. Zetterst\u00e9en); \u201cMu\u02bfamm\u0101\u201d; \u201cMu\u02bf\u0101wiya II\u201d; \n\u201cMu\u02beayyid al-Dawla\u201d; \u201cMudawwara\u201d; \u201cMudj\u0101hid. 2. In Muslim Indian usage\u201d; \u201cMughals. \n5. Commerce and European trade connections with Mughal India\u201d (with W.H. Moreland); \n\u201cal-Muhallab\u012b, Ab\u016b Mu\u1e25ammad al-\u1e24asan\u201d (with K.V. Zetterst\u00e9en); \u201cMu\u1e25ammad b. \u02bfAbd \n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 201\n\nAll\u0101h b. \u1e6c\u0101hir\u201d (with K.V. Zetterst\u00e9en); \u201cMu\u1e25ammad b. Hind\u016b-Sh\u0101h\u201d; \u201cMu\u1e25ammad \nb. Ma\u1e25m\u016bd b. Mu\u1e25ammad b. Malik-Sh\u0101h\u201d; \u201cMu\u1e25ammad b. Ma\u1e25m\u016bd b. Seb\u00fcktigin\u201d; \n\u201cMu\u1e25ammad b. Malik-Sh\u0101h\u201d; \u201cMu\u1e25ammad b. Wa\u1e63\u012bf\u201d; \u201cMu\u1e25ammad Bakhtiy\u0101r Khaldj\u012b\u201d; \n\u201cMu\u1e25ammad B\u0101\u1e33ir\u201d; \u201cMu\u1e25ammad Far\u012bd Bey\u201d; \u201cMu\u1e25ammad Sh\u0101h b. Djah\u0101n-Sh\u0101h\u201d; \n\u201cal-Mu\u1e25ill\u016bn\u201d; \u201cal-Muhtad\u012b\u201d (K.V. Zetterst\u00e9en); \u201cMu\u1e25t\u0101djids\u201d; \u201cMuk\u0101r\u012b\u201d; \u201cMu\u1e33\u0101sama.", "start_char_idx": 63488, "end_char_idx": 65435, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "71a10240-06f8-4cc5-971e-76ec529adad9": {"__data__": {"id_": "71a10240-06f8-4cc5-971e-76ec529adad9", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e4aa1243-799b-4953-9e7b-7b1d0a5761b4", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "21cc4c8206b44a0a943448717da13a249eba690cd68c9accde5eadbf31f6ffc4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bad718cb-b0f3-4cf6-95d0-3c80f803ac2e", "node_type": "1", "metadata": {}, "hash": "fbfeb1dc507b4b22e89c89285403c064e504aa8006afdcdee3e907c9e9818515", "class_name": "RelatedNodeInfo"}}, "text": "I. \nIn the Caliphate\u201d; \u201cMu\u1e33\u0101\u1e6da\u02bfa. i. In the mediaeval caliphate\u201d.\n\n209. EIr vol. V, arts. \u201cCentral Asia. iv. In the Islamic period up to the Mongols\u201d; \u201c\u010ce\u0161t\u201d.\n210. Reviews of S.A. al-Dur\u016bb\u012b (ed.), Shar\u1e25 maq\u0101m\u0101t Jal\u0101l al-D\u012bn al-Suy\u016b\u1e6d\u012b, Beirut 1409/1989, \n\nin JSS, XXXVI/1 (1991), 185\u20136; A. Schimmel, Islamic names, Edinburgh 1989, in JSS, \nXXXVI/2 (1991), 364\u20135; S.S. Alvi (tr.), Advice on the art of governance: Mau\u02bfizah-\nJah\u0101ng\u012br\u012b of Muhammad B\u0101qir Najm-i S\u0101n\u012b, an Indo-Muslim Mirror for Princes, in Bull. \nBSMES, XVII (1990) [1991], 222\u20133; Y.M. Choueiri, Arab history and the nation state. A \nstudy in modern Arab historiography 1820\u20131980, London 1989, in Bull. BSMES, XVIII \n(1991), 110\u201311; P. Lunde and C. Stone (ed. and tr.), The meadows of gold: the Abbasids, \nLondon and New York 1989, in Bull. BSMES, XVIII (1991), 139\u201340; R. Eisener, Zwischen \nFaktum und Fiktion. Eine Studie zum Umayyadenkalifen Sulaim\u0101n b. \u02bfAbdalmalik und \nseinem Bild in der Quellen, Wiesbaden 1987, in OLZ, LXXXV/4 (1990) [publ. 1991], 446\u20138; \nG.C. Kozlowski, Muslim endowments and society in British India, Cambridge 1985, in Isl., \nLXVIII (1991), 154\u20136; I. Shah\u00eed, Byzantium and the Arabs in the fifth century, Dumbarton \nOaks, Washington, D.C. 1989, in AHR, XCVI/4 (October 1991), 1179\u201380.\n\n1992\n\n211. \u201cThe city of Tarsus and the Arab-Byzantine frontier in early and middle \u02bf Abb\u0101sid times\u201d, \nOriens, XXXIII (1992), 268\u201386. Reprinted in item 240, art. XIV.\n\n212. \u201cByzantium and the Syrian frontier in the early Abbasid period\u201d, in Bil\u0101d al-Sh\u0101m \nduring the Abbasid period . . . Proceedings of the Fifth International Conference on the \nhistory of Bil\u0101d al-Sh\u0101m . . . 1410/1990, English and French section, ed. M.A. Bakhit and \nR. Schick, Amman 1412/1991 [1992], 54\u201362. Reprinted in item 240, art. XII.\n\n213. \u201cThe early Islamic period of Iranian history: an overview\u201d, Arab Journal for the \nHumanities, Kuwait vol. XXXIX, 10th year (1992), 386\u2013400.\n\n214. \u201cGreeks and Arabs: clash and concord between two world civilisations\u201d, in Euro-Arab \nunderstanding and cultural exchange, Euro-Arab seminar organised by the Secretary-\nGeneral of the Council of Europe, Strasbourg, 14\u201315 November 1991. Contributions \n[Strasbourg 1992], 63\u20139.\n\n215. EI2 vol. VII, arts. \u201cMukhattam\u201d; \u201cal-Mu\u1e33tadir\u201d (with K.V. Zetterst\u00e9en); \u201cal-Muktaf\u012b\u201d (with \nK.V.", "start_char_idx": 65436, "end_char_idx": 67750, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bad718cb-b0f3-4cf6-95d0-3c80f803ac2e": {"__data__": {"id_": "bad718cb-b0f3-4cf6-95d0-3c80f803ac2e", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "71a10240-06f8-4cc5-971e-76ec529adad9", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "1d56147fb9fed1411a1ecce73835ecaa8c5bc3313cc0b47fe68f41b693bb03da", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "62d98e0e-1ead-4ece-a887-43fec1eebeca", "node_type": "1", "metadata": {}, "hash": "0ae0060b9564e9001af6ad0c6cbe753d8170da90f5de3a8a5c5e081df6e23efa", "class_name": "RelatedNodeInfo"}}, "text": "Zetterst\u00e9en); \u201cMun\u0101d\u012b\u201d; \u201cMun\u0101dj\u0101t\u201d; \u201cMung\u012br\u201d; \u201cMu\u02benis Dede Derw\u012bsh\u201d; \u201cMu\u02benis \nal-Fa\u1e25l\u201d; \u201cMunsh\u012b\u201d; \u201cMun\u1e63if\u201d; \u201cal-Munta\u1e63ir\u201d; \u201cMur\u0101d\u0101b\u0101d\u201d (with J. Allen); \u201cMurgh\u0101b\u201d; \n\u201cMur\u012bd\u201d; \u201cal-M\u016briy\u0101n\u012b\u201d; \u201cMurshid\u201d; \u201cal-Mu\u1e63\u02bfab\u012b\u201d; \u201cMu\u1e63\u0101dara. 2. In the administrative \nterminology of the mediaeval Islamic caliphate\u201d; \u201cMus\u0101w\u0101t\u201d; \u201cMusawwida\u201d; \u201cM\u016bsh\u201d \n(with J.H. Kramers); \u201cal-Musha\u1e33\u1e33ar\u201d; \u201cMush\u012br al-Dawla\u201d; \u201cMushrif. 1. In the Arab and \nPersian lands\u201d; \u201cMu\u1e63\u1e6dafa Pasha, Bayra\u1e33d\u0101r\u201d (with J.H. Kramers); \u201cal-Musta\u02bf\u012bn\u201d (with \nK.V. Zetterst\u00e9en); \u201cal-Mustakf\u012b\u201d; \u201cMustakhridj\u201d; \u201cMustawf\u012b\u201d (with R. Levy); \u201cM\u00fcstethn\u0101 \n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 202\n\nEy\u0101letler\u201d; \u201cal-Mu\u02bfta\u1e63im Bi \u2019ll\u0101h\u201d; \u201cMuta\u1e6dawwi\u02bfa\u201d; \u201cal-Mu\u02bftazz Bi \u2019ll\u0101h\u201d; \u201cal-Mu\u1e6d\u012b\u02bf Li \u2019ll\u0101h\u201d; \n\u201cal-Mutta\u1e33\u012b Li \u2019ll\u0101h\u201d; \u201cMuw\u0101\u1e0da\u02bfa\u201d; \u201cal-Muwa\u1e33\u1e33ar\u201d; \u201cMu\u1e93affarpur\u201d; \u201cN\u0101bulus\u201d (with F. \nBuhl); \u201cal-Nadjaf\u201d (with E. Honigmann); \u201cNadj\u012bb al-Dawla\u201d; \u201cNadj\u012bb\u0101b\u0101d\u201d; \u201cN\u0101gawr\u201d \n(with J. Burton-Page); \u201cNahr. 1. In the Middle East\u201d; \u201cN\u0101\u02be\u012bn\u201d; \u201cNakh\u010diw\u0101n\u201d (with V. \nMinorsky); \u201cNa\u1e33\u012bb. 1. In early Islamic history\u201d; \u201cNangrah\u0101r\u201d; \u201cNar\u0101\u1e33\u201d; \u201cNarm\u0101sh\u012br\u201d; \n\u201cNarshakh\u012b\u201d; \u201cNas\u0101\u201d; \u201cNash\u012b\u1e6d\u201d; \u201cNa\u1e63\u012bb\u012bn\u201d (with E. Honigmann); \u201cNa\u1e63\u012b\u1e25at al-Mul\u016bk\u201d; \n\u201cal-N\u0101\u1e63ira\u201d (with F. Buhl); \u201cNa\u1e63r b. A\u1e25mad b. Ism\u0101\u02bf\u012bl\u201d; \u201cNa\u1e63r b. Muz\u0101\u1e25im\u201d; \u201cNa\u1e63r b. \nSayy\u0101r\u201d; \u201cNa\u1e63r b. Shabath\u201d; \u201cNa\u1e6danz\u201d; \u201cNawbandadj\u0101n\u201d; \u201cNawr\u016bz. 1. In the Islamic \nheartlands\u201d (with R. Levy); \u201cNaww\u0101b\u201d; \u201cNayr\u012bz\u201d.\n\n216. EIr vol. V, arts. \u201cChorasmia. ii. In Islamic times\u201d; \u201cCodes\u201d.\n217. Reviews of P.A. Andrews (ed.), Ethnic groups in the Republic of Turkey, Beihefte zum \n\nT\u00fcbinger Atlas des Vorderen Orients, Reihe B: Geisteswissenschaften, Nr. 60, Wiesbaden \n1989, in JRAS, 3rd Ser., II (1992), 79\u201380; D. Sinor (ed.), The Cambridge history of early Inner \nAsia, Cambridge 1990, in JRAS, 3rd Ser., II (1992), 123\u20134; L. Fernandes, The evolution of \na Sufi institution in Mamluk Egypt.", "start_char_idx": 67751, "end_char_idx": 69621, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "62d98e0e-1ead-4ece-a887-43fec1eebeca": {"__data__": {"id_": "62d98e0e-1ead-4ece-a887-43fec1eebeca", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bad718cb-b0f3-4cf6-95d0-3c80f803ac2e", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "72b1f46f6374b2dc3de3821d94ea458ff0fb9a40f715a70474348b15416c05eb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "501acefb-dae8-40b1-a677-fa315942870e", "node_type": "1", "metadata": {}, "hash": "d222dc288e23a55388deede1f832743d83c3e8d3ecd563305b0ce009f2c80efd", "class_name": "RelatedNodeInfo"}}, "text": "The Khankah, Berlin 1988, in OLZ, LXXXVI/5 (1991), \n534\u20135; K.N. Chaudhuri, Asia before Europe. Economy and civilisation of the Indian Ocean \nfrom the rise of Islam to 1750, Cambridge 1990, in BSOAS, LV (1992), 345\u20136.\n\n1993\n\n218. \u201cByzantium and the Arabs: war and peace between two world civilisations\u201d, JOAS, III\u2013IV \n(1991\u20132) [1993], 1\u201323. Reprinted in item 240, art. XIII.\n\n219. \u201cAb\u016b \u02bfAmr \u02bfUthm\u0101n al-\u1e6cars\u016bs\u012b\u2019s Siyar al-thugh\u016br and the last years of Arab rule in \nTarsus (fourth/tenth century)\u201d, GA, V (1993) (= Fourth International Congress on \nGraeco-Oriental and Graeco-African Studies), 183\u201395. Reprinted in item 240, art. XV.\n\n220. \u201cBah\u0101\u02be al-D\u012bn \u02bf\u0100mil\u012b in the two worlds of the Ottomans and Safavids\u201d, in Convegno \nsul thema La Shi\u02bfa nell\u2019 impero ottomano (Roma, 15 aprile 1991), Accad. Nazionale dei \nLincei, Fondazione Leone Caetani, Rome 1993, 85\u2013105.\n\n221. \u201cThe Hon. George Nathaniel Curzon\u2019s travels in Russian Central Asia and Persia\u201d, Iran, \nJBIPS, XXXI (1993), 127\u201336. Reprinted as Ch. 13 in Eastward Ho!, item 340, 197\u2013219.\n\n222. (with Gert Rispling) \u201cAn \u02bfAyy\u0101r coin from S\u012bst\u0101n\u201d, JRAS, 3rd Ser., III/2 (1993), 215\u201317. \nReprinted in item 240, art. XVII.\n\n223. EI2 vol. VIII, arts. \u201cNicobars\u201d; \u201cNih\u0101wand\u012b\u201d; \u201cN\u012bsh\u0101p\u016br\u201d (with E. Honigmann); \u201cN\u012bsh\u0101p\u016br\u012b\u201d; \n\u201cNith\u0101r. (a.)\u201d; \u201cN\u012bzak, \u1e6carkh\u0101n\u201d; \u201cNi\u1e93\u0101m\u201d; \u201cNi\u1e93\u0101m al-Mulk\u201d (with H. Bowen); \u201cNi\u1e93\u0101m \nal-Mulk \u010c\u012bn Kili\u010d Kh\u0101n\u201d; \u201cNi\u1e93\u0101m-i Djed\u012bd\u201d (with F. Babinger); \u201cNi\u1e93\u0101miyya\u201d; \u201cN\u016bba. 2. \nHistory. (b) From the Ayy\u016bbid period to the 16th century\u201d (with S. Hillelson); \u201cN\u016b\u1e25 \n(I) b. Na\u1e63r b. A\u1e25mad\u201d; \u201cN\u016b\u1e25 (II) b. Man\u1e63\u016br b. N\u016b\u1e25\u201d; \u201cN\u016bn. 2. In Turkish\u201d; \u201cN\u016br al-D\u012bn \nArsl\u0101n Sh\u0101h\u201d; \u201cal-N\u016bshar\u012b\u201d; \u201cNu\u1e63rat\u0101b\u0101d\u201d; \u201cal-Nuwayr\u012b, Mu\u1e25ammad b. al-\u1e32\u0101sim\u201d; \n\u201cOb\u201d; \u201cOghul\u201d (with F. Babinger); \u201cOrdu. 1. In early Turkish and then Islamic usage\u201d; \n\u201cOrd\u016bb\u0101d\u201d; \u201cOrkhon\u201d; \u201cOrta\u201d; \u201c\u02bfOt\u0332h\u0332m\u0101nli\u030a. I. Political and dynastic history. 1. General \nsurvey and chronology of the dynasty; IV. Religious life\u201d; \u201c\u00d6t\u00fcken\u201d; \u201c\u00d6zbeg b. \nMu\u1e25ammad Pahlaw\u0101n\u201d; \u201c\u00d6zkend\u201d; \u201cP\u0101\u02be\u201d (with R. Levy); \u201cP\u0101dish\u0101h\u201d (with F. Babinger); \n\u201cPahlaw\u0101n\u201d; \u201cPal\u0101np\u016br\u201d; \u201cPamirs\u201d; \u201cPandjh\u012br\u201d; \u201cP\u0101nd\u00fa\u02bea\u201d (with C.C. Davies); \u201cParend\u0101\u201d;", "start_char_idx": 69622, "end_char_idx": 71737, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "501acefb-dae8-40b1-a677-fa315942870e": {"__data__": {"id_": "501acefb-dae8-40b1-a677-fa315942870e", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "62d98e0e-1ead-4ece-a887-43fec1eebeca", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "f0187534258f2e7dd3c7993e2d9e3ba079149a0d06ac1e50e650581049153c9c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "622a9114-77b8-46ba-a626-153005f14be4", "node_type": "1", "metadata": {}, "hash": "47dc716887d695f0fe3d6e4aa301ff72eceee3cfb819f14ffcc4e77b765677dc", "class_name": "RelatedNodeInfo"}}, "text": "Davies); \u201cParend\u0101\u201d; \n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 203\n\n\u201cP\u0101n\u012bpat\u201d; \u201cParw\u012bz, Khusraw (II)\u201d; \u201cPa\u1e6dr\u012bk\u201d; \u201cPay\u0101s\u201d; \u201cPaygh\u016b\u201d; \u201cPen\u010de\u201d; \u201cPendjik\u201d; \n\u201cPesh\u0101war\u201d (with C.C. Davies); \u201cPhilby, H.St.J.\u201d; \u201cPickthall, M.M.\u201d; \u201cP\u012br. 1. In the Persian \nand Turkish worlds\u201d; \u201cP\u012br\u012b-Z\u0101de\u201d; \u201cP\u012bshd\u0101dids\u201d; \u201cPishpek\u201d; \u201cPosta. 1.\u201d; \u201cP\u016bst-Nesh\u012bn\u201d; \n\u201cR\u0101dj\u0101 Ganesh\u201d; \u201cRadj\u02bfiyya\u201d; \u201cR\u0101djmah\u0101l\u201d.\n\n224. EIr vol. VI, art. \u201cCourts and courtiers. iii. In the Islamic period to the Mongol conquest\u201d.\n225. Reviews of M. Hinds, An early Islamic family from Oman. Al-\u02bfAwtab\u012b\u2019s account of the \n\nMuhallabids, Manchester 1991, in JOAS, III\u2013IV (1991\u20132) [1993], 258; R.L. Canfield (ed.), \nTurko-Persia in historical perspective, Cambridge 1991, in JIS, I/4 (1993), 97\u20139; R.E. Dunn, \nThe adventures of Ibn Battuta, a Muslim traveller of the fourteenth century, Berkeley, \nLos Angeles and London 1986, in JIS, I/4 (1993), 109\u201310; \u02bfA\u1e0dud al-D\u012bn \u02bfAbd al-Ra\u1e25m\u0101n \nal-\u012aj\u012b, Ris\u0101lat Adab al-ba\u02bfth wa \u2019l-mun\u0101\u1e93ara, ed. M\u016b\u02beil Y\u016bsuf \u02bfIzz al-D\u012bn, Riy\u0101\u1e0d 1412/1991, \nin al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101, Bull. of Middle East Medievalists, V/1 (1993), 21; R.B. Serjeant, \nCustomary and Shar\u012b\u02bfah law in Arabian society, Variorum, London 1991, in JRAS, 3rd \nSer., III (1993), 118; D.E.P. Jackson et alii (eds.), Occasional papers of the School of Abbasid \nstudies, University of St. Andrews, No. 2, Edinburgh 1988, in JSS, XXXVIII (1993), 167\u20138; \nG.J. Roper (compiler and ed.), Index Islamicus 1981\u20131985, 2 vols., in JSS, XXXVIII (1993), \n171\u20132; M. Gil, A history of Palestine 634\u20131099, Cambridge 1992, in EHR, CVIII, no. 428 \n(1993), 668\u201370; S. Moreh, Live theatre and dramatic literature in the medieval Arabic \nworld, Edinburgh 1992, in TLS (15.1.93); R. Williams, The first thousand Penguins, a \nbibliographical checklist, Dragonby, Lincs. 1987, and idem, Pan books, 1945\u20131955, a \nbibliographical checklist, Dragonby 1990, in Analytical and Enumerative Bibliography, \nNorthern Illinois University, DeKalb, Ill., V/2 (1991) [1993], 115\u201320.\n\n1994\n\n226. The history of the Saffarids of Sistan and the Maliks of Nimruz (247/861 to 949/1542\u20133), \nColumbia Lectures on Iranian Studies 8, Costa Mesa and New York 1994, pp. xxvi + \n525. Turkish tr. of Ch.", "start_char_idx": 71718, "end_char_idx": 73930, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "622a9114-77b8-46ba-a626-153005f14be4": {"__data__": {"id_": "622a9114-77b8-46ba-a626-153005f14be4", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "501acefb-dae8-40b1-a677-fa315942870e", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "49fcadb7979786770870f1a123d5f6350e83872eb83b99e6ea01f425c24f25ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "509cf452-70c5-4bf0-a452-91218b602a34", "node_type": "1", "metadata": {}, "hash": "6b565b6e007126d20b6ce67d43c87218522083d20ae52772b930e962bd37e49a", "class_name": "RelatedNodeInfo"}}, "text": "xxvi + \n525. Turkish tr. of Ch. VII by H. Do\u011fan, \u201cSaff\u00e2ri \u0130mparatorlu\u011fu\u2019nun yap\u0131s\u0131 ve y\u00f6netimi\u201d, \ne-mak\u00e2l\u00e2t Mezhep Ara\u015ft\u0131rmalar\u0131, VI/1 (2013), 123\u201345.\n\n227. \u201cAb\u016b \u1e24af\u1e63 \u02bfUmar al-Kirm\u0101n\u012b and the rise of the Barmakids\u201d, BSOAS, LVII (1994), 268\u201382. \nReprinted in item 240, art. IV.\n\n228. \u201cRulers of Makr\u0101n and Qu\u1e63d\u0101r in the early Islamic period\u201d, St. Ir., XXIII (1994), 199\u2013209. \nReprinted in item 240, art. XIX.\n\n229. \u201cArab attacks on Rhodes in the pre-Ottoman period\u201d (Eng. and Greek tr.), in Rodos 2400. \nDiethnes synedrio, 1993, Rhodian Historical Society, Rhodes 1994, 205\u201315.\n\n230. \u201cSeductive Orient voices. Arabic influences in the art and letters of 19th century \nBritain\u201d, in M. Barbot (ed.), 1492. L\u2019h\u00e9ritage culturel arabe in Europe. Actes du colloque \ninternational organis\u00e9 par le G.E.O. (Strasbourg) et le C.R.E.L. (Mulhouse) (Strasbourg-\nMulhouse, 6\u20138 octobre 1992), Strasbourg 1994, 24\u201333.\n\n231. \u201cIrish and British contributions to Arabic and Islamic studies since 1800\u201d, in K.J. Cathcart \n(ed.), The Edward Hincks bicentenary lectures, Dublin 1994, 178\u201394.\n\n232. EI2 vol. VIII, arts. \u201cR\u0101fi\u02bf b. Hart\u0332h\u0332ama\u201d; \u201cR\u0101fi\u02bf b. al-Layt\u0332h\u0332 b. Na\u1e63r b. Sayy\u0101r\u201d; \u201cRafsandj\u0101n\u201d; \n\u201cRagh\u016bsa. 2. History after 1800\u201d; \u201cR\u0101\u02bei\u1e33a\u201d; \u201cRa\u02be\u012bs. 2. In the sense of \u2018mayor\u2019 in the \n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 204\n\neastern Islamic lands\u201d; \u201cRa\u02bfiyya. 2. In the mediaeval Islamic world\u201d; \u201cR\u0101m-Hurmuz\u201d \n(with V. Minorsky); \u201cR\u0101\u1e47\u0101 S\u0101\u1e47g\u0101\u201d; \u201cRangoon\u201d; \u201cRasht\u201d (with B. Nikitine); \u201cal-Rass\u201d; \n\u201cR\u0101walpindi\u201d (with C.C. Davies); \u201cRaw\u0101ndiz\u201d (with B. Nikitine); \u201cRawshaniyya\u201d (with \nD.S. Margoliouth); \u201cRaww\u0101dids\u201d; \u201cR\u0101y\u010dur\u201d; \u201cal-Rayy. 2. Archaeological monuments\u201d \n(with V. Minorsky); \u201cRi\u1e0d\u0101\u201d; \u201cRi\u1e0dw\u0101n b. Tutush\u201d; \u201cRif\u0101\u02bfiyya\u201d; \u201cRiz\u1e33. 1. As a theological \nconcept; 3. In military terminology\u201d; \u201cR\u016bdhb\u0101r\u201d; \u201cR\u016bdhr\u0101war\u201d; \u201cal-R\u016bdhr\u0101war\u012b\u201d; \n\u201cal-Ruh\u0101\u201d (with E. Honigmann); \u201cal-Rukhkhadj\u201d; \u201cRukn al-Dawla\u201d (with H. Bowen); \n\u201cRukn al-D\u012bn B\u0101rbak Sh\u0101h\u201d; \u201cR\u016bm. 2. Relations between the Islamic powers and the \nByzantines\u201d; \u201cR\u016bm \u1e32al\u02bfesi\u201d (with E. Honigmann); \u201cR\u016bpiyya\u201d (with J. Allan); \u201cal-Ru\u1e63\u0101fa.", "start_char_idx": 73899, "end_char_idx": 75992, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "509cf452-70c5-4bf0-a452-91218b602a34": {"__data__": {"id_": "509cf452-70c5-4bf0-a452-91218b602a34", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "622a9114-77b8-46ba-a626-153005f14be4", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "b3fb167dfef37a75b1ca53e1e77cc54f93c7816e213f476e24c1607008d04eee", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0f9d7ed4-649c-4d33-8086-f015161fbeeb", "node_type": "1", "metadata": {}, "hash": "f61a2e83e873010c1a55657b1fefd4fca426ab844238207b9567991d7ea423b7", "class_name": "RelatedNodeInfo"}}, "text": "1. and 2.\u201d; \u201cRust\u0101\u1e33\u201d; \u201cR\u016bzn\u0101ma\u201d; \u201cSa\u02bf\u0101dat \u02bfAl\u012b Kh\u0101n\u201d (with C.C. Davies); \u201c\u1e62abandja\u201d; \n\u201cSab\u012bl. 1. As a religious concept\u201d; \u201cS\u0101b\u016br b. Ardash\u012br\u201d; \u201cSabzaw\u0101r\u201d; \u201cSa\u02bfd (I) b. Zang\u012b\u201d \n(with T.W. Haig); \u201cS\u0101djids\u201d; \u201c\u1e62adr. 1. In Transoxania\u201d.\n\n233. EIr vol. VI, arts. \u201cDand\u0101nq\u0101n\u201d; \u201cDargaz\u012bn\u012b\u201d; \u201cDaw\u0101(t)d\u0101r\u201d; \u201cDawraq\u201d; \u201cDayr al-\u02bf\u0100q\u016bl\u201d; \n\u201cDaysam Kord\u012b\u201d; \u201cDehest\u0101n\u201d; \u201cDehest\u0101n\u012b\u201d.\n\n234. Reviews of H. Halm, Das Reich des Mahdi, in OLZ, LXXXIX/1 (1994), 70\u20131; F.A. Nizami \n(ed.), Journal of Islamic Studies, Oxford, I (1990), in JSS, XXXIX/2 (1994), 391; R. Marin-\nGuzm\u00e1n, Popular dimensions of the \u02bfAbbasid Revolution. A case study of medieval \nIslamic social history, Cambridge, Mass. 1990, in Arabica, XLI (1994), 134\u20135; W.E. Kaegi, \nByzantium and the early Islamic conquets, Cambridge 1992, in BJMES, XXI (1994), 252\u20133.\n\n1995\n\n235. \u201cE.G. Browne and his A year amongst the Persians\u201d, Iran, JBIPS, XXXIII (1995), 115\u201322. \nReprinted as Ch. 12 in Eastward Ho!, item 340, 179\u201396.\n\n236. EI2 vol. VIII, arts. \u201c\u1e62aff. 1. In religious practice, 2. In military organisation\u201d; \u201c\u1e62aff\u0101rids\u201d; \n\u201cSaf\u012bd K\u016bh\u201d; \u201cSaf\u012bd R\u016bd\u201d; \u201cSaf\u012bna. 1. In the pre-modern period. (a) Pre-islamic and early \nIslamic aspects (with H. Kindermann), (b) The Mediterranean, (c), The Mesopotamian-\nKh\u016bzist\u0101n river systems, (d) The Arabian Sea and Indian Ocean shores\u201d; \u201cSah\u0101ranp\u016br\u201d \n(with T.W. Haig); \u201cal-Sahm\u012b\u201d; \u201cSa\u02bf\u012bd b. al-\u02bf\u0100\u1e63\u201d; \u201cSa\u02bf\u012bd Pasha\u201d; \u201c\u1e62\u0101\u02beifa. 1. In the Arab-\nByzantine warfare\u201d; \u201cal-\u1e62a\u1e33\u0101liba. 2. In the central lands of the caliphate\u201d; \u201cSa\u1e33\u1e33iz\u201d; \n\u201cSalama b. D\u012bn\u0101r\u201d; \u201cS\u0101l\u0101r\u201d (with V.F. B\u00fcchner); \u201cSaldj\u016b\u1e33ids. I. Historical significance, \nII. Origins and early history, III. The various branches, V. Administrative, social \nand economic history, VII. Literature. 2. In Anatolia\u201d; \u201cSalghurids\u201d; \u201cal-\u1e62\u0101li\u1e25iyya\u201d; \n\u201cal-Sall\u0101m\u012b\u201d; \u201cSalm b. Ziy\u0101d b. Ab\u012bhi\u201d; \u201cSalm\u0101s\u201d; \u201cS\u0101m\u0101nids. 1. History, literary life and \neconomic activity\u201d; \u201cSamar\u1e33and\u201d (with H.H. Schaeder); \u201cal-Sam\u0101wa\u201d; \u201cal-Samh\u016bd\u012b\u201d; \n\u201cSamr\u016b Begam\u201d (with S. Digby); \u201c\u1e62am\u1e63\u0101m al-Dawla\u201d. Vol. IX, \u201cSanandadj\u201d (with V. \nMinorsky); \u201cSand\u0101bil\u201d; \u201cSandja\u201d; \u201cSandjar\u201d; \u201cSaracens. 2.", "start_char_idx": 75994, "end_char_idx": 78072, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0f9d7ed4-649c-4d33-8086-f015161fbeeb": {"__data__": {"id_": "0f9d7ed4-649c-4d33-8086-f015161fbeeb", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "509cf452-70c5-4bf0-a452-91218b602a34", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "9f66de85cbf6799679e426878a75a0c941d396d299a9ded6b1cb7aad5f1d788c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a8574008-ad0d-436e-94c2-68648948e2f4", "node_type": "1", "metadata": {}, "hash": "ce1597da7a04a9ebf001e75b73006ca050e2c8ef9b44a87187f6da0276ee9224", "class_name": "RelatedNodeInfo"}}, "text": "2. In mediaeval European usage\u201d; \n\u201cSarakhs\u201d; \u201cSarand\u012bb\u201d; \u201cS\u0101rangpur\u201d; \u201cSar\u0101parda\u201d; \u201cSard\u0101b\u201d; \u201cSardhan\u0101\u201d; \u201cSar\u1e25add\u201d; \n\u201cSarhang\u201d; \u201cS\u0101r\u012b\u201d; \u201cSar\u016bdj\u201d (with M. Plessner); \u201cSarwist\u0101n\u201d; \u201cS\u0101s\u0101n, Ban\u016b\u201d; \u201cS\u0101wa\u201d (with \nV. Minorsky); \u201cS\u0101wdj-Bul\u0101\u1e33\u201d (with V. Minorsky); \u201cSawdji\u030a, Sawdj\u012b\u201d (with F. Babinger); \n\u201cSay\u0101bidja\u201d; \u201c\u1e62aymara\u201d; \u201cSayyid\u201d; \u201cSeb\u00fcktigin\u201d; \u201cShab\u0101nk\u0101ra\u201d (with V.F. B\u00fcchner); \n\u201cShab\u0101nk\u0101ra\u02be\u012b\u201d (with P. Jackson); \u201cal-Sh\u0101busht\u012b\u201d; \u201cShadd\u0101dids\u201d; \u201cSh\u0101h Malik\u201d; \u201cSh\u0101h \nR\u016bd\u201d.\n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 205\n\n237. EIr vol. VII, art. \u201cDerham b. Na\u017cr\u201d.\n238. Reviews of O. Hulec and M. Mendel (eds.), Threefold wisdom: Islam, the Arab world \n\nand Africa. Papers in honour of Ivan Hrbek, Prague 1993, in JSS, XL/1 (1995), 189\u201390; \nA.H. Jutzi (ed.), In search of Sir Richard Burton. Papers from a Huntington Library \nsymposium, San Marino, Calif. 1993, in JSS, XL/2 (1995), 392; T. Naff (ed.), Paths to the \nMiddle East: ten scholars look back, Albany 1993, in JRAS, 3rd Ser., V (1995), 93\u20134; R.B. \nSerjeant, R.L. Bidwell and G. Rex Smith, New Arabian Studies, I, Exeter 1993, in JRAS, 3rd \nSer., V (1995), 266\u20137; S. Ray, Bairam Khan, Karachi 1992, JRAS, 3rd Ser., V (1995), 303\u20134; \nF. Daftary, The Assassin legends. Myths of the Isma\u02bfilis, London 1994, in GA, VI (1995), \n367\u20139; Fa\u1e0dlull\u0101h b. R\u016bzbih\u0101n Khunj\u012b I\u1e63fah\u0101n\u012b, T\u0101r\u012bkh-i \u02bf\u0100lam-\u0101r\u0101-yi am\u012bn\u012b, text ed. J.E. \nWoods, abridged tr. V. Minorsky, London 1992, in JAOS, CXV (1995), 555; A. Fodor and A. \nShivtiel (eds.), Proceedings of the colloquium on popular customs and the monotheistic \nreligions in the Middle East and North Africa, Budapest, 19th\u201325th September 1993, \nBudapest 1994, in OLZ, XC/2 (1995), 187\u20138.\n\n1996\n\n239. The new Islamic dynasties. A chronological and genealogical manual, Edinburgh \nUniversity Press and Columbia University Press 1996, pp. xxvi + 389. Turkish tr. \nDo\u011fu\u015fundan g\u00fcn\u00fcm\u00fcze \u0130sl\u00e2m devletleri. Devletler, prenslikler, hanedanl\u0131kar kronolojik \nsoyk\u00fct\u00fc\u011f\u00fc, Istanbul 2005.\n\n240. The Arabs, Byzantium and Iran. Studies in early Islamic history and culture, Variorum \nReprints, Aldershot 1996, pp. xii + 320. Reprints of items 15, 116, 122, 129, 136, 153, 154, \n155, 175, 186, 187, 196, 203, 204, 205, 211, 212, 218, 219, 222, 227, 228 and 242.", "start_char_idx": 78070, "end_char_idx": 80322, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a8574008-ad0d-436e-94c2-68648948e2f4": {"__data__": {"id_": "a8574008-ad0d-436e-94c2-68648948e2f4", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0f9d7ed4-649c-4d33-8086-f015161fbeeb", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "9b39a9d0d02ce6369c18b555c92e352d282990fd84b30ecc9a3f7f7a53d01107", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "09392481-8d03-44f4-8a1c-fe94ba6e03ad", "node_type": "1", "metadata": {}, "hash": "a23aff6580d6262618b5cdd45dacf454fea7fd810f7a22a329cb0e17f6224a12", "class_name": "RelatedNodeInfo"}}, "text": "241. \u201cArab attacks on Rhodes in the pre-Ottoman period\u201d, JRAS, 3rd Ser., VI (1996), 157\u201364.\n242. \u201cNotes on the lives of some \u02bfAbb\u0101sid princes and descendants\u201d, The Maghrib Review, \n\nXIX/3\u20134 (1994) [1996] (Hommage \u00e0 Andr\u00e9 Miquel), 277\u201384. Reprinted in item 240, art. \nV.\n\n243. \u201cThe Isma\u02bfilis of Quhist\u0101n and the Maliks of N\u012bmr\u016bz or S\u012bst\u0101n\u201d, in F. Daftary (ed.), \nMediaeval Isma\u02bfili history and thought, Cambridge 1996, 221\u20139.\n\n244. \u201cArabic influences in the literature of nineteenth and early twentieth century Britain\u201d, \nin J.R. Smart (ed.), Tradition and modernity in Arabic language and literature, Richmond, \nSurrey 1996, 155\u201364.\n\n245. \u201cIslam in Central Asia and the Caucasus\u201d, in A.A. Nanji (ed.), The Muslim almanac. A \nreference work on the history, faith, culture, and peoples of Islam, Gale Research Inc., \nDetroit 1996, 83\u20139.\n\n246. Arts. on mediaeval Islamic personages in A.G.C. Savvides (ed.), Enkyklopaidiko \npros\u014dprographiko lexiko vyzantin\u0113s historias kai politismou / Encyclopaedic \nprosopographical lexicon of Byzantine history and civilisation, I, Aamr\u2013Alphios, Athens \n1996.\n\n247. EI2 vol. IX, arts. \u201cShahraz\u016br\u201d; \u201cShakarkhelda\u201d; \u201cShakk\u012b\u201d (with V. Minorsky); \u201cal-Sh\u0101m, \nal-Sha\u02bem. 1. Geography, 2. History (a) to 1918 (with H. Lammens). (b) From the end of the \nFirst World War to the end of the Mandate\u201d; \u201cShamm\u0101kha\u201d; \u201cSh\u0101p\u016br\u201d; \u201cSh\u0101r\u201d; \u201cSharaf \n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 206\n\nal-D\u012bn \u02bfAl\u012b Yazd\u012b\u201d; \u201cShar\u012bf Pasha\u201d (with J.H. Kramers); \u201cShehir Ketkh\u00fcd\u0101si\u030a\u201d; \u201cShik\u0101r\u012b\u201d \n(with T.W. Haig); \u201cShimsh\u0101\u1e6d\u201d; \u201cSh\u012brw\u0101n\u201d (with W. Barthold); \u201cSh\u012brw\u0101n Sh\u0101h\u201d (with W. \nBarthold); \u201cSh\u012bth\u201d (with Cl. Huart); \u201cSh\u012bz\u201d (with J. Ruska); \u201cSh\u014dl\u0101pur\u201d; \u201cShughn\u0101n\u201d; \n\u201cSh\u016bl\u201d; \u201cSh\u016bm\u0101n\u201d; \u201cSh\u016br\u0101. 1. In early Islamic history\u201d; \u201cShura\u1e25b\u012bl b. \u1e24asana\u201d; \u201cShushtar\u201d \n(with J.H. Kramers); \u201cShuwa. 1. History\u201d; \u201cS\u012bb\u012b\u201d; \u201cSidhp\u016br\u201d; \u201cSi\u030aghn\u0101\u1e33\u201d; \u201cSi\u02bfird. 1. History \n(a) The pre-Ottoman period\u201d; \u201cSikandar b. \u1e32u\u1e6db al-D\u012bn Hind\u0101l, called Butshikan\u201d; \u201cSikhs. \n1. General. 4. History after 1849\u201d; \u201cSikka. 1. Legal and constitutional aspects\u201d.\n\n248. EIr vol. VII, arts. \u201cD\u012bn\u0101r, Malek\u201d; \u201cD\u012bnavar\u201d; \u201cD\u012bw\u0101n. ii. Government office\u201d; \u201cEbn Ab\u012b \n\u1e6c\u0101her \u1e6cayf\u016br\u201d.\n\n249. Reviews of R. Curiel and R. Gyselen (eds.), Itin\u00e9raires d\u2019Orient.", "start_char_idx": 80324, "end_char_idx": 82561, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "09392481-8d03-44f4-8a1c-fe94ba6e03ad": {"__data__": {"id_": "09392481-8d03-44f4-8a1c-fe94ba6e03ad", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a8574008-ad0d-436e-94c2-68648948e2f4", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "82ce2d85f46e6da1a1894631d09f25c1e013b6631f22a758d17c5ed76a203160", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "843d5bcf-b058-4569-a5f4-103836e267c3", "node_type": "1", "metadata": {}, "hash": "8ac7df0c09aabbb8ae14b6ffbec9b5a94929a9ea9a9c36e05391cac2910f73da", "class_name": "RelatedNodeInfo"}}, "text": "), Itin\u00e9raires d\u2019Orient. Hommages \u00e0 Claude \nCahen, in JRAS, 3rd Ser., VI (1996), 83\u20137; W. Floor, The Dutch East Indies Company (VOC) \nand Diewel-Sind (Pakistan) in the 17th and 18th centuries (based on original Dutch \nrecords), Karachi-Islamabad 1993\u20134, in JRAS, 3rd Ser., VI (1996), 121\u20132; R.L. Bidwell, G.R. \nSmith and J.R. Smart (eds.), New Arabian Studies, II, Exeter 1994, in JRAS, 3rd Ser., VI \n(1996), 233\u20134; J. Aubin and J. Calmard (eds.), Europ\u00e9ens en Orient au XVIIIe si\u00e8cle, Paris \n1994, in JRAS, 3rd Ser., VI (1996), 250\u20131; S. Moosvi (tr. and ed.), Episodes in the life of \nAkbar. Contemporary records and reminiscences, New Delhi 1994, in JRAS, 3rd Ser., VI \n(1996), 266\u20137; W.M. Watt (tr.), Islamic creeds, a selection, Edinburgh 1994, in JSS, XLI/1 \n(1996), 197; The Byzantine and early Islamic Near East. I. Problems in the literary source \nmaterial. Papers of the First Workshop on Late Antiquity and Early Islam, Princeton \n1992, in JSS, XLI/2 (1996), 348\u201350; B. Radtke, Weltgeschichte und Weltbeschreibung \nim mittelalterichen Islam, Beiruter Texte und Studien, Bd. 51, Stuttgart 1992, in JSS, \nXLI/2 (1996), 354\u20136; G.S.P. Freeman-Grenville, The Islamic and Christian calendars a.d. \n622\u20132222 (a.h. 1\u20131650). A complete guide for converting Christian and Islamic dates and \ndates of festivals, Reading 1995, in JSS, XLI/2 (1996), 378\u201380.\n\n1997\n\n250. \u201cThe study of Islam in British scholarship\u201d, in A. Nanji (ed.), Mapping Islamic studies. \nGenealogy, continuity and change, Berlin-New York 1997, 45\u201367.\n\n251. \u201cTha\u02bf\u0101lib\u012b\u2019s information on the Turks\u201d, in R. Vesely and E. Gomb\u00e1r (eds.), Zafar n\u0101me. \nMemorial volume of Felix Tauer, Prague 1996 [1997], 61\u20136.\n\n251(a). \u201cForeword\u201d, in T.K. El-Azhari, Salj\u016bqs of Syria during the Crusades, 463\u2013549 a.h./1070\u2013\n1154 a.d., Berlin 1997, 1\u20132.\n\n252. Articles on Islamic personages in A.G.C. Savvides (ed.), Enkyklopaidiko pros\u014dprographiko \nlexiko vyzantin\u0113s historias kai politismou, II, Alphios\u2013Antiocheus, Athens 1997.\n\n253. EI2 vol. IX, arts. \u201cSimaw\u201d; \u201cS\u012bmdj\u016brids\u201d; \u201cSimn\u0101n\u201d; \u201cal-\u1e62\u012bn. 1. The name. 2. The present \ndistribution of Muslims in China and a characterisation of Islam there. 3. Geographical \nand historical information to the year ca. a.D. 1050\u201d (with M. Hartmann); \u201cSind. 1. \nHistory in the pre-modern period\u201d (with T.W. Haig); \u201cSind\u0101b\u016br\u201d; \u201cSind\u0101n\u201d; \u201cSip\u0101h\u012b. 1. \nIn the Ottoman empire\u201d; \u201cSi\u030ar Dary\u0101. 1. In the early and mediaevel period\u201d (with W. \nBarthold); \u201cal-S\u012bradj\u0101n\u201d; \u201cS\u012br\u0101f\u201d; \u201cSirhind\u201d; \u201cS\u012bst\u0101n\u201d; \u201cSiwri \u1e24i\u1e63\u0101r\u201d (with J.H. Kramers); \n\u201cSiy\u0101lk\u016bt\u201d (with T.W.", "start_char_idx": 82537, "end_char_idx": 85067, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "843d5bcf-b058-4569-a5f4-103836e267c3": {"__data__": {"id_": "843d5bcf-b058-4569-a5f4-103836e267c3", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "09392481-8d03-44f4-8a1c-fe94ba6e03ad", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "93534df02f4f5942cd02c582f05dfd976aef67c4bb442f35e5cf7d6ae57703ab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "140e79b9-9a9a-4af4-9d24-c325abf99a91", "node_type": "1", "metadata": {}, "hash": "9c82826f879433629196c259bbbd4fee32d9149fb5719e37c0813d7c136a8365", "class_name": "RelatedNodeInfo"}}, "text": "Kramers); \n\u201cSiy\u0101lk\u016bt\u201d (with T.W. Haig); \u201cal-Siy\u0101lk\u016bt\u012b\u201d; \u201cSiy\u0101sa. 1. In the sense of statecraft\u201d; \u201c\u1e62ofta\u201d; \n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 207\n\n\u201c\u015ar\u012brangapat\u0301t\u0301anam\u201d; \u201cSu\u201d; \u201c\u1e62u Bashi\u030a\u201d (with J.H. Kramers); \u201cSubayta\u201d; \u201cal-Subk\u012b\u201d (with \nJ. Schacht); \u201cSudj\u0101n R\u0101y Bhand\u0101r\u012b\u201d (with Mohammed Shafi); \u201c\u1e62\u016bfiy\u0101na\u201d; \u201cSufy\u0101nids\u201d; \n\u201cal-\u1e62ughd\u201d (with W. Barthold); \u201cSulaym\u0101n [mountains]\u201d; \u201cSulaym\u0101n b. \u02bf Al\u012b b. \u02bf Abd All\u0101h\u201d; \n\u201cSulaym\u0101n b. Ya\u1e25y\u0101\u201d; \u201cSulaym\u0101niyya. 2. Since 1920\u201d; \u201cSuleym\u0101n \u010celebi\u201d; \u201cSul\u1e6d\u0101n. 1. \nIn early Islamic usage and in the central lands of Islam\u201d (with J.H. Kramers); \u201cSul\u1e6d\u0101n \nal-Dawla\u201d; \u201cSul\u1e6d\u0101n\u0101b\u0101d\u201d; \u201cSul\u1e6d\u0101niyya. 1. History\u201d (with V. Minorsky); \u201cS\u016bman\u0101t\u201d; \n\u201cSumatra\u201d; \u201cSumer\u0101 or Sumr\u0101\u201d; \u201cS\u016brat\u201d (with T.W. Haig); \u201cS\u016brs or S\u016br\u012bs\u201d; \u201cal-S\u016bs\u201d (with \nM. Streck); \u201cS\u016by\u0101b\u201d; \u201cSw\u0101t\u201d.\n\n254. EIr vol. VIII, arts. \u201cEbn B\u0101b\u0101 K\u0101\u0161\u0101n\u012b\u201d; \u201cEbn al-Balk\u012b\u201d; \u201cEbn D\u0101rost, Majd al-Wozar\u0101 \nMo\u1e25ammad\u201d; \u201cEbn D\u0101rost, T\u0101j al-Molk Abu \u2019l-\u1e20an\u0101\u02beem\u201d; \u201cEbn F\u016bl\u0101d\u201d; \u201cEbn Karm\u012bl\u201d; \n\u201cEbn Kord\u0101dbeh\u201d; \u201cEbn Morsal\u201d; \u201cEbn Rosta\u201d; \u201cEbr\u0101h\u012bm b. Mas\u02bf\u016bd\u201d; \u201cEbr\u0101h\u012bm Inal\u201d.\n\n255. Reviews of A. Elad, Medieval Jerusalem and Islamic worship: holy places, ceremonies, \npilgrimage, Leiden, etc. 1995, in BSOAS, LX (1997), 132\u20133; R. Amitai-Preiss, Mongols and \nMamluks. The Mamluk-Ilkh\u0101nid war, 1260\u20131281, Cambridge 1995, in JIS, VIII (1997), \n99\u2013102; H.A.R. Gibb and C.F. Beckingham (trs.), The travels of Ibn Ba\u1e6d\u1e6d\u016b\u1e6da a.d. 1325\u20131354, \nVol. IV, Hakluyt Society, London 1994, in JSS, XLII/1 (1997), 191\u20132; M. Hiskett, The course \nof Islam in Africa, Edinburgh 1994, in JSS, XLII/1 (1997), 195\u20136; M. Shatzmiller, Labour \nin the medieval Islamic world, Leiden 1994, in JSS, XLII/2 (1997), 438\u20139; D. DeWeese, \nIslamization and native religion in the Golden Horde: Baba T\u00fckles and conversion to \nIslam in historical and epic tradition, University Park, Pa. 1994, in JAH, XXX (1997), \n61\u20132; G.R. Smith, J.R. Smart and B.R. Pridham (eds.", "start_char_idx": 85035, "end_char_idx": 86960, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "140e79b9-9a9a-4af4-9d24-c325abf99a91": {"__data__": {"id_": "140e79b9-9a9a-4af4-9d24-c325abf99a91", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "843d5bcf-b058-4569-a5f4-103836e267c3", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "e00b373de2dad1f4e63b18889ad8b7b39a541c7cb98cfd3eb9a6b3dbe11f7dce", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e0462fd8-6eea-4dd3-8a47-07cf3862f62d", "node_type": "1", "metadata": {}, "hash": "abf5058fa9dc77ee661d60f73f192ff9f9b5a22b3d1d9f5f8c368fef9ed4a27f", "class_name": "RelatedNodeInfo"}}, "text": "Smith, J.R. Smart and B.R. Pridham (eds.), New Arabian Studies, III, Exeter \n1996, in JRAS, 3rd Ser., VII/2 (1997), 287\u20138; Louis Alexandre Olivier de Corancez, tr. E. \nTabet, introd. R.M. Burrell, The history of the Wahabis from their origin until the end of \n1809. The founders of Saudi Arabia, Reading 1995, in JRAS, 3rd Ser., VII/2 (1997), 296\u20137.\n\n1998\n\n256. M.S. Asimov and C.E. Bosworth (eds.), History of civilizations of Central Asia. Vol. IV. The \nage of achievement: a.d. 750 to the end of the fifteenth century. Part 1. The historical, \nsocial and economic setting, UNESCO, Paris 1998, pp. 485. Sections by C.E. Bosworth: \nIntroduction, 19\u201321; Ch. 1, Pt. 1, \u201cThe appearance of the Arabs in Central Asia under the \nUmayyads and the establishment of Islam\u201d, 23\u20135; Ch. 4, \u201cThe Ghaznavids\u201d, 95\u2013117; Ch. 7, \n\u201cThe Seljuqs and the Khwarazm Shahs. Pt. 2, The consolidation of the Seljuq Sultanate \nin Iran (1055\u20131118)\u201d, and Pt. 3, \u201cThe Eastern Seljuq Sultanate (1118\u201357) and the rise and \nflorescence of the Khwarazm Shahs of An\u016bshtegin\u2019s line up to the appearance of the \nMongols (1097\u20131219)\u201d, 155\u201376; Ch. 14, \u201cThe Delhi Sultanate\u201d, Pt. 2, \u201cThe Delhi Sultanate, \n1316\u20131526\u201d, 279\u201391; Conclusion, 421.\n\n256(a). \u201cThe Persian contribution to Islamic historiography in the pre-Mongol period\u201d, Ch. \n6 in R.G. Hovannisian and G. Sabagh (eds.), The Persian presence in the Islamic world, \nCambridge 1998, 218\u201336.\n\n257. Encyclopedia of Arabic literature, ed. J.S. Meisami and P. Starkey, Routledge and Kegan \nPaul, London and New York, 2 vols. 1998, arts. \u201cAb\u016b al-\u02bdAmaythal (d. 240/854)\u201d; \u201cAb\u016b \nDulaf (fourth/tenth century)\u201d; \u201cAb\u016b Zayd al-Balkh\u012b, A\u1e25mad (c.235\u2013322/c.849\u2013934)\u201d; \n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 208\n\n\u201cA\u1e25mad Ibn M\u0101jid (late ninth-early tenth/late fifteenth-early sixteenth century)\u201d; \n\u201cAlexander the Great\u201d; \u201c\u02bdAl\u012b Ibn Ab\u012b \u1e6c\u0101lib (d. 40/660)\u201d; \u201cal-\u02bd\u0100mil\u012b, Bah\u0101\u2019 al-D\u012bn (953\u2013\n1030/1547\u20131621)\u201d; \u201cal-\u02bdAtt\u0101b\u012b, Kulth\u016bm Ibn \u02bdAmr (d. 208 or 220/823 or 835)\u201d; \u201cal-B\u016b\u1e63\u012br\u012b \n(608\u2013c.694/1212\u2013c.1294)\u201d; \u201cB\u016byids\u201d; \u201cIbn Ab\u012b U\u1e63ayb\u02bda (c.590\u2013668/c.1194\u20131270)\u201d; \u201cIbn \n\u02bdAs\u0101kir (499\u2013571/1105\u201376)\u201d; \u201cIbn Fa\u1e0dl All\u0101h al-\u02bdUmar\u201d; \u201cIbn Fa\u1e0dl\u0101n, A\u1e25mad (fl. early \nfourth/tenth century)\u201d; \u201cIbn Far\u012bgh\u016bn, Sha\u02bdy\u0101 (?", "start_char_idx": 86920, "end_char_idx": 89149, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e0462fd8-6eea-4dd3-8a47-07cf3862f62d": {"__data__": {"id_": "e0462fd8-6eea-4dd3-8a47-07cf3862f62d", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "140e79b9-9a9a-4af4-9d24-c325abf99a91", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "3322a90b0c2a3bacaab9ad1aa1a65ed587f589c628b45821200102c34aeb04f8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e1301e28-3a62-409e-800d-aae1079b1984", "node_type": "1", "metadata": {}, "hash": "3e4ac876fafad05463dbf0122fc80550dcf5111769551b24b71f57ec2d043ac7", "class_name": "RelatedNodeInfo"}}, "text": ")\u201d; \u201cIbn Taymiyya (661\u2013728/1263\u2013\n1328)\u201d; \u201cIbn \u1e92afar al-Siqill\u012b (497\u2013565 or 68/1104\u201370 or 1172\u20133)\u201d; \u201cal-Khaf\u0101j\u012b, A\u1e25mad Ibn \nMu\u1e25ammad (c.979\u20131069/c.1571\u20131658)\u201d; \u201ckhu\u1e6dba\u201d; \u201cal-Maghrib\u012b, al-\u1e24usayn Ibn \u0314 Al\u012b (370\u2013\n418/981\u20131027)\u201d; \u201cman\u0101qib literature\u201d;\u201cmaw\u0101l\u012b (sing. mawl\u0101)\u201d; \u201cMihraj\u0101n\u201d; \u201cMirrors \nfor Princes\u201d \u201cal-Muhallab\u012b, al-\u1e24asan Ibn Mu\u1e25ammad (291\u2013352/903\u201363)\u201d; \u201cal-Mu\u1e25ibb\u012b \n(1061\u20131111/1651\u201399)\u201d; \u201cNahj al-Bal\u0101gha (The Way of Eloquence)\u201d; \u201cNayr\u016bz\u201d; \u201cPersia, \nculture and literature\u201d; \u201cPersian literature, relations with Arabic\u201d; \u201cal-Q\u0101\u1e0d\u012b al-Nu\u02bdm\u0101n \n(d. 363/974)\u201d; \u201cal-Qalqashand\u012b (756\u2013821/1355\u20131418)\u201d; \u201c\u1e62aff\u0101rids\u201d; \u201c\u1e62af\u012b al-D\u012bn al-\u1e24ill\u012b \n(667\u2013c.750/1278\u2013c.1349)\u201d; \u201cSahl ibn H\u0101r\u016bn (d. 215/830)\u201d; \u201cal-Sakh\u0101w\u012b (830\u2013902/1427\u2013\n97)\u201d; \u201csecretaries\u201d; \u201cShu\u02bd\u016bbiyya\u201d; \u201cSibt Ibn al-Jawz\u012b (581 or 582\u2013654/1185 or 1186\u20131256)\u201d; \n\u201cal-Tah\u0101naw\u012b (d. after 1158/1745)\u201d; \u201ctravel literature\u201d.\n\n258. Enkyklopaidiko pros\u014dprographiko lexiko vyzantin\u0113s historias kai politismou, ed. \nA.G.C. Savvides, III, Antiochos\u2013Apsimaros, Athens 1998, art. \u201cAdoud al-Daoula [\u02bfA\u1e0dud \nal-Dawla]\u201d.\n\n259. EI2 vol. X, arts. \u201cTa\u02bfarrub\u201d; \u201cal-\u1e6cabar\u012b\u201d; \u201c\u1e6cabarist\u0101n\u201d; \u201c\u1e6cabarsar\u0101n\u201d; \u201c\u1e6cabas\u201d; \u201cTabr\u012bz. i. \nGeography and history\u201d (with V. Minorsky); \u201cT\u0101dj al-D\u012bn Yildiz\u201d; \u201cT\u0101dj\u012bk. i. Etymology and \nearly linguistic development of the term\u201d; \u201cTadjm\u012br\u201d; \u201cTadmur\u201d; \u201c\u1e6c\u0101hir b. al-\u1e24usayn\u201d; \n\u201c\u1e6c\u0101hirids. i.\u201d; \u201c\u1e6cahm\u0101sp. ii.\u201d; \u201c\u1e6cahm\u016brath\u201d; \u201cTa\u1e25\u1e63\u012bl\u201d; \u201cal-\u1e6c\u0101\u02bei\u02bf Li-Amr All\u0101h\u201d (with \nK.V. Zetterst\u00e9en); \u201cTakht-i \u1e6caw\u016bs\u201d; \u201cTakr\u012bt\u201d (with J.H. Kramers); \u201cTa\u1e33s\u012b\u1e6d\u201d; \u201c\u1e6c\u0101la\u1e33\u0101n. \n1, 2\u201d; \u201c\u1e6cal\u1e25at al-\u1e6cala\u1e25\u0101t\u201d; \u201cT\u0101l\u012bk\u014dt\u0301\u0101\u201d; \u201cT\u0101lish\u201d (with E. Yarshater); \u201cTam\u012bm b. Ba\u1e25r \nal-Mu\u1e6d\u1e6dawwi\u02bf\u201d; \u201c\u1e6c\u0101r\u0101b\u012b, Ma\u1e25m\u016bd\u201d; \u201c\u1e6car\u0101bulus al-Gharb. 5. From 1835 to the present \nday\u201d; \u201c\u1e6car\u0101bulus (or A\u1e6dr\u0101bulus) al-Sh\u0101m. 1.", "start_char_idx": 89149, "end_char_idx": 90868, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e1301e28-3a62-409e-800d-aae1079b1984": {"__data__": {"id_": "e1301e28-3a62-409e-800d-aae1079b1984", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e0462fd8-6eea-4dd3-8a47-07cf3862f62d", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "990cd91905a158964192a01711bc4c0b7c8157c0ed05468aa0fce502242285b6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "73a241b4-f20b-40dd-9bf7-c9b839954b09", "node_type": "1", "metadata": {}, "hash": "95076b9495d9af9cfc8cab14fbfb295ddbb8ac5ecc84f7598ae131467369e7ce", "class_name": "RelatedNodeInfo"}}, "text": "1. History up to the Maml\u016bk period\u201d (with \nF. Buhl); \u201c\u1e6car\u0101z\u201d; \u201cTardjum\u0101n\u201d; \u201c\u1e6cars\u016bs\u201d; \u201cal-\u1e6cars\u016bs\u012b\u201d; \u201c\u1e6car\u1e6d\u016bs\u201d (with E. Honigmann); \n\u201c\u1e6c\u0101rum\u201d (with V. Minorsky).\n\n260. EIr vol. VIII, \u201cElwell-Sutton, Laurence Paul\u201d; \u201c\u02bfEm\u0101d al-Dawla, Abu \u2019l-\u1e24asan \u02bfAl\u012b\u201d; \n\u201c\u02bfEm\u0101d al-D\u012bn Marzb\u0101n\u201d; \u201cEql\u012bd\u201d; \u201c\u02bfEr\u0101q-e \u02bfAjam(\u012b)\u201d; \u201cEsfar\u0101yen\u201d; \u201cE\u0161k\u0101\u0161(e)m\u201d; \u201cEsm\u0101\u02bf\u012bl \nb. Sebokteg\u012bn\u201d; \u201cEsm\u0101\u02bf\u012bl, b. A\u1e25mad b. Asad S\u0101m\u0101n\u012b, Ab\u016b Ebr\u0101h\u012bm\u201d.\n\n261. Reviews of A. McNicoll and W. Ball et alii, Excavations at Kandahar 1974 and 1975. The \nfirst two sessions at Shahr-i Kohna (Old Kandahar) conducted by the British Institute \nof Afghan Studies, Oxford 1996, in JRAS, 3rd Ser., VIII/1 (1998), 111\u201313; J.-M. Mouton, \nDamas et sa principaut\u00e9 sous les Saljoukides et les Bourides (468\u2013549/1076\u20131154): vie \npolitique et religieuse, Cairo 1994, in JRAS, 3rd Ser., VIII/2 (1998), 263\u20135; H.A. Zubairi \n(ed.), Dr. Ishtiaq Husain Qureshi memorial volume II, Karachi 1994, in JRAS, 3rd Ser., \nVIII/2 (1998), 275\u20136; A. Burton, The Bukharans. A dynastic, diplomatic and commercial \nhistory 1550\u20131702, London 1997, in JIS, IX (1998), 305\u20137; S. Shaked, From Zoroastrian \nIran to Islam. Studies in religious history and intercultural contacts, Aldershot 1995, in \nJSS, XLIII/1 (1998), 188\u20139; A. Fodor (ed.), Proceedings of the 14th Congress of the Union \nEurop\u00e9enne des Arabisants et Islamisants, Budapest, 29th August\u20133rd September 1988, \n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 209\n\nPart I, Budapest 1995, in JSS, XLIII/2 (1998), 405\u20136; M. Carney, Britain in pictures. A \nhistory and bibliography, London 1995, in Analytical and Enumerative Bibliography, \nNorthern Illinois University, DeKalb, Ill., N.S. IX (1995) [1998], 254\u20137; R. Chenciner, \nDaghestan, tradition and survival, Richmond 1997, in art. \u201cBeyond the mountains\u201d, TLS \n(31.7.98), 27; and in JOAS, IX (1997\u20138), 159\u201361.\n\n262. Obituary: \u201cProfessor Charles Beckingham\u201d, The Daily Telegraph (14.10.98).\n\n1999\n\n263. The History of al-\u1e6cabar\u012b. An annotated translation. Vol. V. The S\u0101s\u0101nids, the Byzantines, \nthe Lahkmids, and Yemen, translated and annotated by C.E. Bosworth, Bibliotheca \nPersica, State University of New York Press, Albany 1999, pp. xxiv + 458.\n\n[The numbering system of the original bibliography is superseded after this point.]\n\n264. Obituary: \u201cProfessor C. E. Beckingham, FBA (1914\u20131998)\u201d, JSS, XLIV/1 (1999), vii\u2013viii.\n265. EI2 vol. X, arts.", "start_char_idx": 90866, "end_char_idx": 93260, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "73a241b4-f20b-40dd-9bf7-c9b839954b09": {"__data__": {"id_": "73a241b4-f20b-40dd-9bf7-c9b839954b09", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e1301e28-3a62-409e-800d-aae1079b1984", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "93bd239f171435c3ee50478e707b185839cc6fb3529a46671f6699122ed17787", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dc69f871-6a1c-4854-9d48-755997d14e94", "node_type": "1", "metadata": {}, "hash": "61a3f55dc6e88d2b05fa6862be6061ec73b768b3300592ba86e45d3b5e47caa8", "class_name": "RelatedNodeInfo"}}, "text": "265. EI2 vol. X, arts. \u201cTashkent. 1. History till 1895 (with W. Barthold)\u201d; \u201cTat. 1. Historical \n\ndevelopment of the term\u201d; \u201cTaw\u1e33\u012b\u02bf\u201d (with F. Babinger); \u201cTawwadj\u201d; \u201cTaym\u0101\u02be\u201d; \u201cTekish\u201d; \n\u201cTerek\u201d (with W. Barthold); \u201cTerken Kh\u0101t\u016bn\u201d; \u201cal-Tha\u02bf\u0101lib\u012b, Ab\u016b Man\u1e63\u016br\u201d; \u201cTh\u0101ln\u0113r\u201d; \n\u201cTh\u0101n\u0101\u201d; \u201cT\u0301h\u0101nesar\u201d; \u201cT\u0301hat\u0301t\u0301\u0101\u201d; \u201cal-Thugh\u016br. 1. In the Arab-Byzantine frontier region\u201d; \n\u201cTibesti\u201d; \u201cTidj\u0101ra. 1. Introductory remarks\u201d; \u201cTifl\u012bs\u201d (with V. Minorsky); \u201cTigin\u201d; \n\u201cTihr\u0101n. I Tihr\u0101n, a city of nothern Persia, 1. Geographical position. II. The former \nname of a village or small town in the modern province of I\u1e63fah\u0101n\u201d; \u201cTilsam\u201d (with B. \nCarra de Vaux and J. Ruska); \u201cT\u012bm\u016brt\u0101sh Oghullari\u030a\u201d (with F. Babinger); \u201c\u1e6c\u012bn\u201d; \u201c\u1e6coghri\u030al\u201d; \n\u201c\u1e6coghri\u030al (I) Beg\u201d; \u201c\u1e6coghri\u030al (III)\u201d (with M.T. Houtsma); \u201cTonk\u201d; \u201cTubbat. 1. The history \nand geography of Tibet in Islamic sources of the pre-modern period\u201d (with W. Barthold); \n\u201cTugh\u201d; \u201cTughra. 1. Origin of the term. 2. History. (a) In the central Islamic lands before \nthe Ottomans\u201d; \u201cTukar\u014d\u02be\u012b\u201d; \u201c\u1e6cukh\u0101rist\u0101n\u201d (with W. Barthold); \u201c\u1e6cula\u1e33\u0101\u02be\u201d; \u201cT\u016bn\u201d; \u201c\u1e6cunb\u201d; \n\u201cTunganistan\u201d; \u201cTungans\u201d; \u201cal-\u1e6c\u016br\u201d (with E. Honigmann); \u201c\u1e6c\u016br \u02bf Abd\u012bn\u201d (with M. Streck); \n\u201cTuraba\u201d.\n\n266. EIr vol. IX, arts. \u201cF\u0101\u02beeq K\u0101\u1e63\u1e63a, Abu\u2019l-\u1e24asan\u201d; \u201cFakr-al-Molk, Abu\u2019l-Fat\u1e25 Mo\u1e93affar\u201d; \n\u201cF\u0101r\u0101b\u201d; \u201cFar\u0101va\u201d; \u201cF\u0101res\u201d; \u201cFar\u1e21\u0101na. ii. In the Islamic period\u201d; \u201cFarrokz\u0101d, Ab\u016b \u0160oj\u0101\u02bf\u201d; \n\u201cFat\u1e25-n\u0101ma\u201d; \u201cFa\u017cl, b. Sahl b. Z\u0101d\u0101nfarr\u016bk\u201d.\n\n267. Reviews of A. Cameron (ed.), The Byzantine and early Islamic Near East, III. States, \nresources and armies, Princeton 1995, in JSS, XLIV/2 (1999), 323\u20135; R. Schick, The \nChristian communities of Palestine from Byzantine to Islamic rule. A historical and \narchaeological study, Princeton 1995, in JSS, XLIV/2 (1999), 326\u20138.\n\n2000\n\n268. History of civilizations of Central Asia. Vol. IV. The age of achievement: a.d. 750 to \nthe end of the fifteenth century. Part 2, The achievements, UNESCO, Paris 2000, pp. \n700. Sections by C.E. Bosworth: \u201cIntroduction\u201d, 27\u201330; Ch. 4, Pt. 1, \u201cLegal, political \n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 210\n\nand historical sciences: Legal and political sciences in the eastern Iranian world and \nCentral Asia in the pre-Mongol period\u201d, 133\u201342; Ch. 4, Pt.", "start_char_idx": 93238, "end_char_idx": 95464, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dc69f871-6a1c-4854-9d48-755997d14e94": {"__data__": {"id_": "dc69f871-6a1c-4854-9d48-755997d14e94", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "73a241b4-f20b-40dd-9bf7-c9b839954b09", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "2c0f36de9d3928fb3a23c43de62498a7893a9dc0eb4affd6b3449b0c665abccc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c476f106-1281-4f50-a273-d4c4a85cfb1d", "node_type": "1", "metadata": {}, "hash": "00552aa2f28e7e445a5eaf6cfad97a246269331975218f48cf223e902793e538", "class_name": "RelatedNodeInfo"}}, "text": "4, Pt. 2, \u201cArabic, Persian and Turkish \nhistoriography in the eastern Iranian world\u201d, 142\u201352; \u201cConclusion\u201d, 615\u20136.\n\n269. \u201cTwo pioneers of the Silk Road: Aurel Stein and Sven Hedin\u201d, GA, VII\u2013VIII (2000), 31\u201344.\n270. \u201cSistan and its local histories\u201d, IS, XXIII/1\u20132 (2000), 31\u201343.\n271. \u201cLibya in Islamic history\u201d, The Journal of Libyan Studies, I/2 (2000), 6\u201316. Italian tr. F. \n\nCresti, \u201cLa Libia nella storia del mondo islamico\u201d, in La Libia tra Mediterraneo e mondo \nislamico. Atti del convegno di Catania, La Libia tra Mediterraneo e mondo islamico, studi \ne tendenze della ricerca sulla Libia contemporanea, storia e societ\u00e0, Catania, Facolt\u00e0 di \nscienze politiche, 1\u20132 dicembre 2000: aggiornamenti e approfondimenti, ed. F. Cresti, \nMilan 2006, xxxi\u2013xliii.\n\n272. EI2 vol. X, arts. \u201cTurbat-i [Shaykh-i] Dj\u0101m\u201d; \u201cTurgay\u201d (with W. Barthold); \u201cTurkist\u0101n. \n1. As a designation for the Central Asian lands to the north of modern Persia and \nAfgh\u0101nist\u0101n (with W. Barthold). 2. As a designation for the largely Turkish part of \nnorthern Afgh\u0101nist\u0101n lying to the south of the Oxus\u201d; \u201cT\u00fcrkmen \u010cay (i\u030a)\u201d (with V. \nMinorsky); \u201c\u1e6cursh\u012bz\u201d (with C.L. Huart); \u201c\u1e6c\u016bs. 2. Monuments\u201d; \u201cTutush (I) b. Alp Arslan\u201d; \n\u201cUb\u0101gh\u201d; \u201c\u02bfUbayd All\u0101h b. Ab\u012b Bakra\u201d; \u201c\u02bfUbayd All\u0101h b. al-\u02bfAbb\u0101s\u201d; \u201cU\u010d\u010dh. 1. History\u201d; \n\u201c\u02bf\u016ad. I. In daily life. 2. \u02bf\u016ad wood in mediaeval Islamic economic and social history\u201d; \n\u201cUdg\u012br\u201d; \u201c\u02bfUdjayf b. \u02bf Anbasa\u201d; \u201cUdjdjayn\u201d; \u201c\u02bfU\u1e33aylids\u201d; \u201cal-\u02bfUl\u0101\u201d; \u201c\u02bfUm\u0101n. 1. Geography\u201d; \n\u201cUmayya\u201d (with G. Levi Della Vida); \u201cUmm al-\u1e32ur\u0101\u201d; \u201cal-Urdunn. 1. The river\u201d (with F. \nBuhl); \u201c\u00dcrgen\u010d\u201d; \u201cUrmiya\u201d (with V. Minorsky); \u201c\u02bfUrwa b. Mas\u02bf\u016bd\u201d; \u201cUst\u0101n\u201d; \u201cUst\u0101nd\u0101r\u201d; \n\u201c\u02bfUtayba\u201d (with H. Kindermann); \u201c\u02bfUtba b. Ghazw\u0101n\u201d; \u201cal-\u02bfUtb\u012b\u201d; \u201cUtr\u0101r\u201d; \u201cUways\u201d; \n\u201cUzun \u1e24asan\u201d (with V. Minorsky). Vol. XI, arts. \u201cVidjayanagara\u201d; \u201cW\u0101d\u012b \u1e24alf\u0101\u201d; \u201cWahb\u201d; \n\u201cWahriz\u201d; \u201cWakh\u0101n\u201d (with V. Minorsky); \u201cWakhsh\u201d.\n\n273. EIr vol. X, arts. \u201cF\u016b\u0161anj\u201d; \u201cGanja\u201d; \u201c\u1e20ar\u010dest\u0101n\u201d; \u201cGard\u012bz\u012b, Ab\u016b Sa\u02bf\u012bd \u02bfAbd-al-\u1e24ayy\u201d.\n274. Reviews of G.R. Smith, J.R. Smart and B.R. Pridham (eds.", "start_char_idx": 95458, "end_char_idx": 97467, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c476f106-1281-4f50-a273-d4c4a85cfb1d": {"__data__": {"id_": "c476f106-1281-4f50-a273-d4c4a85cfb1d", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dc69f871-6a1c-4854-9d48-755997d14e94", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c8fb54455afb33bd739fd1002a7d720d759fec40752d81fa67748646c285896e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "39ca1ae9-3aef-49c3-94ee-fa803b25bb84", "node_type": "1", "metadata": {}, "hash": "aad3948acb20d8405b38fc95f3a98b85aad0552c62aa0d6b5f61b738058f95b5", "class_name": "RelatedNodeInfo"}}, "text": "Smith, J.R. Smart and B.R. Pridham (eds.), New Arabian Studies, IV, in \n\nJRAS, 3rd Ser., X/1 (2000), 103\u20134; Sh\u012br Mu\u1e25ammad M\u012br\u0101b M\u016bnis and Mu\u1e25ammad Riz\u0101 \nM\u012br\u0101b \u0100gah\u012b, Firdaws al-iqb\u0101l, history of Khorezm, tr. Y. Bregel, Leiden 1999, in JRAS, \n3rd Ser., X/3 (2000), 402\u20135.\n\n2001\n\n275. A century of British orientalists 1902\u20132001, edited with an introduction by C.E. Bosworth, \nOxford and New York, 2001, pp. 264. Sections by C.E. Bosworth: \u201cIntroduction\u201d, 1\u20137; \n\u201cEdward Granville Browne 1862\u20131926\u201d, 75\u201386; \u201cGerard Leslie Makins Clauson 1891\u2013\n1974\u201d, 89\u2013100; \u201cVladimir Fed\u2019orovich Minorsky 1877\u20131966\u201d, 203\u201318.\n\n276. K.A. Luther (tr.), The history of the Seljuq Turks from the J\u0101mi\u02bf al-taw\u0101r\u012bkh: an Ilkhanid \nadaption of the Salj\u016bq-n\u0101ma of \u1e92ah\u012br al-D\u012bn N\u012bsh\u0101p\u016br\u012b, edited by C.E. Bosworth, Richmond \n2001, pp. xiii + 189. Section by C.E. Bosworth: \u201cEditor\u2019s preface and acknowledgements\u201d, \nxiii\u2013x.\n\n277. \u201cThe army of the Ghaznavids\u201d, in J.J.L. Gommans and D.H.A. Kholff (eds.), Warfare and \nweaponry in South Asia, 1000\u20131800, Delhi 2001, 153\u201384.\n\n278. \u201cNotes on some Turkish names in Abu \u2019l-Fa\u1e0dl Bayhaq\u012b\u2019s T\u0101r\u012bkh-i Mas\u02bf\u016bd\u012b\u201d, Oriens XXXVI \n\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 211\n\n(2001), 299\u2013313.\n279. The Oxford companion to military history, ed. R. Holmes, H. Strachan, C. Bellamy and \n\nH. Bicheno, Oxford and New York, 2001, arts. \u201cAkbar \u2018the Great\u2019\u201d; \u201cAtat\u00fcrk, Gen Mustafa \nKemal\u201d; \u201cAurangzeb\u201d; \u201cBabur, Emperor\u201d; \u201cdervishes\u201d; \u201cjihad\u201d; \u201cKarbala\u02be, battle of\u201d; \n\u201cMuhammad Ali, Pasha\u201d; \u201cPanipat, battle of\u201d; \u201cPersia, German activity in\u201d; \u201cShamyl\u201d; \n\u201cTurks, Seljuk and Ottoman\u201d; \u201cVienna, sieges of\u201d.\n\n280. EI2 vol. XI, arts. \u201cal-Wal\u012bd b. \u02bfU\u1e33ba\u201d; \u201cWalw\u0101l\u012bdj\u201d; \u201cW\u0101n. 1. The lake, 2. The town\u201d \n(with V. Minorsky); \u201cWar\u0101m\u012bn\u201d; \u201cWarangal\u201d; \u201cal-Wark\u0101\u02be\u201d; \u201cal-W\u0101thi\u1e33 Bi \u2019ll\u0101h\u201d (with \nK.V. Zetterst\u00e9en and E. van Donzel); \u201cal-W\u0101thi\u1e33\u012b\u201d; \u201cWayhind\u201d; \u201cWa\u1e93\u012bfa. 1. As an \nadministrative term\u201d; \u201cWenedik. 1. In earlier Islamic times\u201d; \u201cWez\u012br K\u00f6pr\u00fc\u201d; \u201cWize\u201d; \n\u201cWuf\u016bd. 2.", "start_char_idx": 97427, "end_char_idx": 99408, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "39ca1ae9-3aef-49c3-94ee-fa803b25bb84": {"__data__": {"id_": "39ca1ae9-3aef-49c3-94ee-fa803b25bb84", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c476f106-1281-4f50-a273-d4c4a85cfb1d", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "99036106062156e3ba2a5f3180839e4e8167d5f2d53935811b7f2cec97d912ba", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8ca236f9-4249-4801-ac9c-6a2d8a97a8a3", "node_type": "1", "metadata": {}, "hash": "85aab7d27a0a97bca7e0a9cc5edb6bd3453ddd559bcdff34d4ef2e1529fae7c1", "class_name": "RelatedNodeInfo"}}, "text": "2. In the early caliphate\u201d (with A. Savvides); \u201cWushmg\u012br b. Ziy\u0101r\u201d; \u201cYabghu\u201d; \n\u201cYada Tash\u201d; \u201cY\u0101f\u0101\u201d (with F. Buhl); \u201cYaghma\u201d; \u201cYa\u1e25y\u0101 b. Akt\u0332h\u0332am\u201d; \u201cYa\u02bf\u1e33\u016bb b. al-Layt\u0332h\u0332\u201d; \n\u201cY\u0101rkand\u201d; \u201cYarm\u016bk. 1. Geography\u201d; \u201cY\u0101s\u0101. 2. Amongst the Maml\u016bks\u201d; \u201cYashm. 1. \nIn Islamic history\u201d; \u201cYayi\u030a\u1e33\u201d; \u201cYayla\u1e33\u201d; \u201cYaz\u012bd b. Ab\u012b Sufy\u0101n\u201d; \u201cYe\u00f1i Shehir\u201d; \u201cYeshil \nI\u030armak\u201d; \u201cYeti Su\u201d; \u201cYoghurt\u201d; \u201cYulb\u0101rs Kh\u0101n\u201d; \u201cY\u016bsuf al-Barm\u201d; \u201cY\u016bsuf b. Abi \u2019l-S\u0101dj \nD\u012bwd\u0101d\u201d; \u201cY\u016bsuf\u012b\u201d (with E. Berthels); \u201cal-Z\u0101b\u201d; \u201cZ\u0101bul, Z\u0101bulist\u0101n\u201d; \u201cZ\u0101hid\u0101n\u201d; \u201c\u1e92ah\u012br \nal-D\u012bn Mar\u02bfash\u012b\u201d; \u201cZa\u1e33\u1e33\u016bm\u201d; \u201cZamakhshar\u201d; \u201cZam\u012bnd\u0101war\u201d; \u201cZamm\u201d; \u201cZandj\u0101n\u201d.\n\n281. EIr arts. \u201cGhaznavids\u201d; \u201cGhurids\u201d; \u201cGibb Memorial Series\u201d.\n282. Reviews of F. Robinson, The Cambridge illustrated history of the Islamic world, New \n\nYork 1996, in Middle Eastern Studies, XXXVII/1 (2001), 244\u20135; C.F. Petry (ed.), The \nCambridge history of Egypt. I. Islamic Egypt, 640\u20131517, Cambridge 1998, in JIS, XII/3 \n(2001), 331\u20133; S.S. Blair, Islamic inscriptions, Edinburgh 1998, in JSS, XLI/1 (2001), 192\u20134.\n\n2002\n\n283. \u201cUne aristocrate anglaise en exil volontaire: Lady Hester Stanhope en Syrie et au Liban, \n1813\u20131839\u201d, in M-\u00c9. Palmier-Chatelain and P. Lavagne d\u2019Ortigue (eds.), L\u2019Orient des \nfemmes, Lyon 2002, 173\u201383.\n\n284. \u201cTwo pioneers of Central Asian exploration: Sir Aurel Stein and Sven Hedin,\u201d in \u00c9.M. \nJeremi\u00e1s (ed.), Irano-Turkish cultural contacts in the 11th\u201317th centuries, Acta et Studia \nI, Piliscaba, Hungary 2002, 17\u201332. Slightly enlarged text reprinted as Ch. 15 in Eastward \nHo!, item 340, 245\u201363.\n\n285. \u201cIntroduction\u201d, in G. Clauson, Studies in Turkic and Mongolian linguistics, 2nd edn., \nLondon 2002, xix\u2013xxvii.\n\n286. \u201cThe Sar\u1e25add region of Persian Baluchistan: from mediaeval Islamic times to the \nmid-twentieth century\u201d, St. Ir., XXXI/1 (2002), 79\u2013102.\n\n287. EI2 vol. XI, arts. \u201cZarafsh\u0101n\u201d; \u201cZarang\u201d; \u201cZ\u0101wa\u201d; \u201cZaw\u0101ra\u201d; \u201cZawdj. 1. Etymology and early \nusage\u201d; \u201cZayn al-\u02bf\u0100bid\u012bn\u201d; \u201cZaynab bt. Dja\u1e25sh\u201d; \u201cZaynab bt. Khuzayma\u201d; \u201cal-Zaynab\u012b\u201d; \n\u201cZayt\u016bn\u201d; \u201cZirih\u201d; \u201cZiy\u0101d b. \u1e62\u0101li\u1e25 al-Khuz\u0101\u02bf\u012b\u201d; \u201cal-Ziy\u0101d\u012b\u201d; \u201cZiy\u0101rids\u201d; \u201cZuhayr b. \u1e24arb\u201d; \n\u201cZuhra\u201d; \u201cZ\u016bn\u201d; \u201cZunb\u012bl\u201d; \u201cal-Zu\u1e6d\u1e6d\u201d.\n\n288.", "start_char_idx": 99406, "end_char_idx": 101506, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8ca236f9-4249-4801-ac9c-6a2d8a97a8a3": {"__data__": {"id_": "8ca236f9-4249-4801-ac9c-6a2d8a97a8a3", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "39ca1ae9-3aef-49c3-94ee-fa803b25bb84", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "bc3fd071c53b145998a0f4e6b18ef5f021eb5e941def8f645b13023d75fac8e4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "04d22c2d-e3a3-4fab-8c34-9511ef2fc8ca", "node_type": "1", "metadata": {}, "hash": "b5e00f97cb0b8053c89e15e4c5779f8f154b6ea2b28483dd9faf07836da17851", "class_name": "RelatedNodeInfo"}}, "text": "288. EIr arts. \u201cGorg\u0101n. vi. History from the rise of Islam to the beginning of the Safavid period\u201d; \n\u201cGorzev\u0101n\u201d; \u201cGowhar-\u0101\u02be\u012bn, Sa\u02bfd-al-Dawla\u201d; \u201cGowhar K\u0101tun\u201d; \u201c\u1e20ozz. ii. Tribe\u201d; \u201c\u1e24\u0101jeb i. \nIn the medieval Islamic period\u201d; \u201c\u1e20ur\u201d; \u201cMan\u1e63ur b. Nu\u1e25. i. Man\u1e63ur (I) b. Nu\u1e25 (I), and ii. \n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 212\n\nMan\u1e63ur (II) b. Nu\u1e25 (II) b. Man\u1e63ur (I)\u201d; \u201cMeskavayh, Abu \u02bfAli A\u1e25mad\u201d; \u201cMo\u1e25ammad b. \n\u02bfAbd-Allah\u201d; \u201cNa\u1e63r (I) b. A\u1e25mad (I) b. Esm\u0101\u02be\u012bl\u201d; \u201cNu\u1e25 (II) b. Man\u1e63ur (I)\u201d; \u201cObolla\u201d; \u201cOn\u1e63or \nal-Ma\u02bf\u0101li\u201d; \u201cOrdub\u0101d\u201d; \u201cOstov\u0101\u201d; \u201cO\u0161nuya\u201d; \u201cOtr\u0101r\u201d; \u201cYa\u02bfqub b. Layt b. Mo\u02bfaddal\u201d.\n\n289. Review of D. Ayalon, Eunuchs, caliphs and sultans. A study in power relationships, \nJerusalem 1999, in JRAS, 3rd Ser., XII/3 (2002), 357\u20139.\n\n2003\n\n290. \u201cIntroduction\u201d, in H. Mashita (ed.), Theology, ethics and metaphysics: Royal Asiatic \nSociety classics of Islam, London and New York, 2003, vol. I, ix\u2013xxi.\n\n291. \u201cForeword\u201d, in M.I. Marcinkowski (tr.), Persian historiography and geography. Berthold \nSpuler on major works produced in Iran, the Caucasus, Central Asia, India and early \nOttoman Turkey, Singapore 2003, vii\u2013viii.\n\n292. \u201cForward\u201d, in C. Marcinkowski (tr.), Measures and weights in the Islamic world. An \nEnglish translation of Professor Walther Hinz\u2019s handbook \u2018Islamische Ma\u00dfe und \nGewichte\u2019, Kuala Lumpur 2003.\n\n293. Obituary: \u201cRonald Whitaker Ferrier 1929\u20132003\u201d, Iran, JBIPS, XLI (2003), v\u2013vi.\n294. EI2, Supplement: \u201cIri\u010d\u201d; \u201cIrtish\u201d; \u201cIsf\u012bdj\u0101b\u201d; \u201cIsfiz\u0101r\u012b\u201d; \u201cIshk\u0101shim\u201d; \u201cIsht\u012bkh\u0101n\u201d; \n\n\u201cIskandar Kh\u0101n b. Dj\u0101n\u012b Beg\u201d; \u201c\u1e32adamg\u0101h\u201d; \u201c\u1e32\u0101\u02bein\u201d; \u201cKalikat\u201d; \u201cKhawla bt. \u1e24ak\u012bm\u201d; \n\u201cal-Khulaf\u0101\u02be al-R\u0101shid\u016bn\u201d; \u201cal-Khuld\u201d; \u201cKonkan\u201d; \u201cK\u00fc\u010d\u00fck \u02bfAl\u012b Oghullari\u030a\u201d; \u201cL\u0101l\u0101\u201d; \u201cM\u0101\u02be. \n10. Irrigation in Transoxania\u201d; \u201cMadura, Madur\u0101\u02be\u012b\u201d.\n\n295. EIr vol. XI, art. \u201c\u1e24amza b. \u0100darak\u201d. Vol. XII, arts. \u201c\u1e24arr\u0101n\u201d; \u201cH\u0101run al-Ra\u0161id\u201d; \u201cH\u0101run \nb. Altunta\u0161\u201d; \u201cHaz\u0101raspids\u201d; \u201cHelmand River. iii. In the medieval period\u201d; \u201cHendu\u0161\u0101h b. \nSanjar\u201d; \u201c\u1e24ira\u201d.\n\n2004\n\n296. \u201cWilliam Lithgow of Lanark\u2019s travels in Hungary, Transylvania and Poland, 1616\u201d, in C. \nMcCarthy and J.F. Healey (eds.), Biblical and Near Eastern essays.", "start_char_idx": 101502, "end_char_idx": 103618, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "04d22c2d-e3a3-4fab-8c34-9511ef2fc8ca": {"__data__": {"id_": "04d22c2d-e3a3-4fab-8c34-9511ef2fc8ca", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8ca236f9-4249-4801-ac9c-6a2d8a97a8a3", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c0921393c3937c254ac17a51508fec2de09ec25bed74e08917afd238ad0c9344", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8eabcd32-93ea-4611-b553-bb0dbb57b0a6", "node_type": "1", "metadata": {}, "hash": "29d79838d604d352b285e2e97befb9e17853205201a2174082734ec612bba25f", "class_name": "RelatedNodeInfo"}}, "text": "Healey (eds.), Biblical and Near Eastern essays. Studies in honour of \nKevin J. Cathcart, London and New York 2004, 298\u2013312.\n\n297. \u201cAn oriental Samuel Pepys? Abu\u2019l-Fa\u1e0dl Bayhaq\u012b\u2019s memoirs on court life in eastern Iran \nand Afghanistan, 1030\u20131041, JRAS, 3rd Ser., XIV/1 (April 2004), 13\u201325.\n\n298. \u201cWasit: the rise and disappearance of a great Islamic City\u201d, GA, IX\u2013X (2004), 69\u201388.\n299. Oxford dictionary of national biography, ed. H.C.G. Matthew and B. Harrison, Oxford \n\nand New York 2004, vol. XXXVIII, 360\u20131, art. \u201cMinorsky, Vladimir Fyodorovich\u201d.\n300. EI2, Supplement: \u201cMa\u02bfr\u016bf Balkh\u012b\u201d; \u201cMihm\u0101n\u201d; \u201cMu\u1e25allil\u201d; \u201cMu\u1e25ammad \u1e24\u0101kim M\u012brz\u0101\u201d; \n\n\u201cMu\u1e25ammad \u1e62\u0101li\u1e25 Ka\u0144b\u014d L\u0101hawr\u012b\u201d; \u201cMu\u1e25ammad Zam\u0101n M\u012brz\u0101\u201d; \u201cNandana\u201d; \u201cPrester \nJohn\u201d; \u201cRadja\u02be b. \u1e24aywa\u201d; \u201cR\u0101djasth\u0101n. 1. Geography and habitat, 2. Ethnology\u201d; \u201cR\u0101fi\u02bf \nal-Daradj\u0101t\u201d; \u201cRohtak\u201d; \u201cR\u016bshan\u012b, Dede \u02bf Umar\u201d; \u201c\u1e62akk\u201d; \u201cSanad\u201d; \u201cSark\u0101r\u201d; \u201c\u1e62awladj\u0101n\u201d; \n\u201cSil\u0101\u1e25. 1. The pre-Islamic period\u201d; \u201c\u02bfUkbar\u0101\u201d.\n\n301. EIr vol. XII, arts. \u201c\u1e24odud al-\u02bf\u0101lam\u201d; \u201cIl-Arsl\u0101n\u201d; \u201c\u00cfn\u0101n\u010d K\u0101tun\u201d; \u201cIndia. v. Political \nand cultural relations: medieval period to the 13th century\u201d; \u201cMinorsky, Vladimir \nFed\u2019orovich\u201d.", "start_char_idx": 103570, "end_char_idx": 104698, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8eabcd32-93ea-4611-b553-bb0dbb57b0a6": {"__data__": {"id_": "8eabcd32-93ea-4611-b553-bb0dbb57b0a6", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "04d22c2d-e3a3-4fab-8c34-9511ef2fc8ca", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "38cab68230855dc131d40cf45331206fd9691058a82c27a568a0a72b415e60c3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f9faad60-e09d-405d-93bc-285396896120", "node_type": "1", "metadata": {}, "hash": "972a85927f9588aff92c118954f0c719541d807b66267ef0f5c45bd2b676486f", "class_name": "RelatedNodeInfo"}}, "text": "In Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 213\n\n302. Reviews of N. Sharp, H.B. Dehqani-Tafti, Norman Sharp\u2019s Persian designs, Basingstoke \n2001, in IS, XXXVII/2 (2004), 351\u20132; Z. Szombathy, The roots of Arabic genealogy. A study \nin historical anthropology. (Documenta et monographiae I), Piliscsaba 2003, in AOASH, \nLVII/2 (2004), 245\u20136; I. Shah\u00eed, Byzantium and the Arabs in the sixth century. Vol. II \nPart 1: toponomy, monuments, historical geography and frontier studies, Washington, \nD.C. 2002, in JSS, XLIX/2 (2004), 368\u201371; P. Crone, Medieval Islamic political thought, \nEdinburgh 2004, in art. \u201cSects and violence\u201d, TLS (18.6.04), 12\u201313; A. Hamilton and F. \nRichard, Andr\u00e9 du Ryer and oriental studies in seventeenth-century France, Oxford \n2004, in art. \u201cA French Koran\u201d, TLS (22.10.04)\n\n2005\n\n303. \u201cTowards a biography of Ni\u1e93\u0101m al-Mulk: three sources from Ibn al-\u02bfAd\u012bm\u201d, in G. Khan \n(ed.), Semitic studies in honour of Edward Ullendorff, Leiden 2005, 299\u2013308.\n\n304. \u201cStudies on the Jaz\u012bra \u2013 I. Some fragments on the history of medieval Islamic \u1e24arr\u0101n\u201d, \nin P.S. Alexander et alii (eds.), Studia Semitica. The Journal of Semitic Studies Jubilee \nVolume, JSS Supplement, vol. XVI, Oxford 2005, 213\u201321.\n\n305. EIr art. \u201cOsru\u0161ana\u201d.\n306. Reviews of M.I. Marcinkowski, M\u012brz\u0101 Raf\u012b\u02bf\u0101\u2019s Dast\u016br al-mul\u016bk: A manual of later \u1e62afavid \n\nadministrat\u00edon. Annotated English translation, comments on the offices and services, \nand facsimile of the unique Persian manuscript, Kuala Lumpur 2002, in AOASH LVIII/4 \n(2005), 457\u20139; J.J. Donohue, The Buwayhid dynasty in Iraq 334h./945 to 403h./1012: \nshaping institutions for the future, Leiden 2003, in JSS, L/1 (2005), 235\u20136.\n\n2006\n\n307. An intrepid Scot: William Lithgow of Lanark\u2019s travels in the Ottoman lands, North Africa \nand Central Europe, 1609\u201321, Aldershot 2006, pp. xxiii + 193.\n\n308. \u201cStudies on the Jaz\u012bra II: the Dunaysir dynasty and its history\u201d, AOASH, LIX/1 (March \n2006), 1\u201310.\n\n309. EIr art. \u201cIran. Journal of the British Institute of Persian Studies\u201d (with Vesta Sarkhosh \nCurtis).\n\n310. Reviews of M. Biran, The empire of the Qara Khitai in Eurasian history. Between China \nand the Islamic world, Cambridge 2005, in JIS, XVII/3 (2006), 379\u201382; B. Shoshan, Poetics \nof Islamic historiography. Deconstructing \u1e6cabar\u012b\u2019s History, Leiden 2004, in JIS, XVII/1 \n(2006), 74\u20135; M.I. Marcinkowski, From Isfahan to Ayutthaya. Contacts between Iran and \nSiam in the 17th century, Singapore 2004, in JIS, XVII/2 (2006), 236\u20138; Chase Robinson \n(ed.), Texts, documents and artefacts. Islamic studies in honour of D.S. Richards, Leiden \nand Boston 2003, in JSS, LI/2 (2006), 428\u201330; Z. Lockman, Contending visions of the \nMiddle East. The history and politics of Orientalism, New York 2004, in art. \u201cGrounds \nfor optimism\u201d, TLS (14.4.06).\n\n2007", "start_char_idx": 104702, "end_char_idx": 107514, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f9faad60-e09d-405d-93bc-285396896120": {"__data__": {"id_": "f9faad60-e09d-405d-93bc-285396896120", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8eabcd32-93ea-4611-b553-bb0dbb57b0a6", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "a79e9b83888650f2110e6053641b5aaf0a0ccb184554d667fff704bf691a745a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "236a1aae-9526-41a5-8d3a-99cedf5c8556", "node_type": "1", "metadata": {}, "hash": "73558ab1c763aa64b8a08114f1ab353855b16a4990075e13ff5b66bd8bb4522b", "class_name": "RelatedNodeInfo"}}, "text": "In Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 214\n\n311. Historic cities of the Islamic world, edited by C.E. Bosworth, Leiden and Boston 2007, \np. xiii + 583. Includes minor supplemental information and updated bibliographies \non various previously published EI2 articles, including several by Bosworth; but also \nwith substantial additions to other entries, such that they should now be considered \nco-authored by Bosworth and the person(s) indicated: \u201cAlexandria (al-Iskandariyya; \nin EI1, al-Iskandar\u012bya)\u201d with S. Labib and R. Guest; \u201cAlgiers (al-Djaz\u0101\u02beir)\u201d with R. le \nTourneau; \u201cAmman (\u02bfAmm\u0101n)\u201d with G.L. Harding; \u201cAnkara (An\u1e33ara)\u201d with F. Taeschner; \n\u201cBaku (B\u0101k\u016b)\u201d with D.M. Dunlop and A. Bennigsen; \u201cBeirut (Bayr\u016bt)\u201d with N. Eliss\u00e9ef; \n\u201cDacca (D\u0301h\u0101k\u0101)\u201d with A.H. Dani; \u201cGhazna (Ghazna)\u201d; \u201cHaifa (\u1e24ayf\u0101)\u201d with ed.; \u201cHamadan \n(Hamadh\u0101n)\u201d with R.N. Frye; \u201cHerat (Har\u0101t)\u201d with R.N. Frye; \u201cKabul (K\u0101bul)\u201d; \u201cKandahar \n(\u1e32andah\u0101r)\u201d; \u201cMecca (Makka)\u201d with W.M. Watt, A.J. Wensinck and R.B. Winder; \u201cMerv \n(Marw al-Sh\u0101hidj\u0101n)\u201d with A.Yu. Yakubovskii; \u201cMosul (al-Maw\u1e63il)\u201d with E. Honigmann \nand P. Slugett; \u201cNajaf (al-Nadjaf)\u201d with E. Honigmann; \u201cNishapur (N\u012bsh\u0101p\u016br)\u201d with \nE. Honigmann; \u201cPalmyra (Tadmur)\u201d; \u201cPeshawar (Pesh\u0101war)\u201d with C.C. Davies; \u201cRay \n(al-Rayy)\u201d with V. Minorsky; \u201cSamarqand (Samar\u1e33and)\u201d with H.H. Schaeder and Y. \nCrowe; \u201cTabriz (Tabr\u012bz)\u201d with V. Minorsky and S.S. Blair; \u201cTashkent (Tashkent)\u201d with W. \nBarthold and C. Poujol; \u201cTehran (\u1e6cihr\u0101n)\u201d with V. Minorsky, J. Calmard and B. Hourcade; \n\u201cTripoli, in Lebanon (\u1e6car\u0101bulus al-Sh\u0101m)\u201d with F. Buhl and M. Lavergne; \u201cTripoli, in \nLibya (\u1e6car\u0101bulus al-Gharb)\u201d with V. Christides, G. Oman and R. Mantran.\n\n312. The Turks in the early Islamic world, edited by C.E. Bosworth, The Formation of the \nClassical Islamic World, IX, gen. ed. Lawrence I. Conrad, Aldershot 2007, pp. liii + 351. \nIncludes reprints of items 26, 60 and 73. Previously unpublished section: \u201cIntroduction: \nthe coming of the Turks into the Islamic world\u201d, xiii\u2013liii.\n\n313. EI3 arts. \u201c\u02bfAbdall\u0101h b. \u1e6c\u0101hir\u201d; \u201cArgots\u201d.\n314. EIr art. \u201cJab\u1e21uya. ii. In Islamic sources\u201d.\n315. Reviews of M.Y.", "start_char_idx": 107518, "end_char_idx": 109655, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "236a1aae-9526-41a5-8d3a-99cedf5c8556": {"__data__": {"id_": "236a1aae-9526-41a5-8d3a-99cedf5c8556", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f9faad60-e09d-405d-93bc-285396896120", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "8d73f598d032f163c7f9899f50a4234bd0d91d63bb93df1db3d16be412db9c04", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "37a1a241-d774-46c4-869a-1d16fbbc63e4", "node_type": "1", "metadata": {}, "hash": "c84e381f1656fdbcfe65b2bbb2203ef3e73a2965c536b507f3ee5384c525928d", "class_name": "RelatedNodeInfo"}}, "text": "ii. In Islamic sources\u201d.\n315. Reviews of M.Y. \u1e62idd\u012bq, Ri\u1e25la ma\u02bfa l-nuq\u016bsh al-kit\u0101biyya al-isl\u0101miyya f\u012b bil\u0101d al-Bangh\u0101l \n\n/ An epigraphical journey through Muslim Bengal, Damascus 2004, in JRAS, 3rd Ser., \nXVII/3 (2007), 343\u20134; F. de Blois, Persian literature, a bio-bibliographical survey. Vol. V. \nPoetry of the pre-Mongol period, Abingdon 2004, in JRAS, 3rd Ser., XVII/3 (2007), 334\u20135; \nI. Shah\u00eed, Byzantium and the Arabs: Late Antiquity I, Brussels 2005, in JSS, LII/2 (2007), \n405\u20137.\n\n2008\n\n316. \u201cThe appearance and establishment of Islam in Afghanistan\u201d, in \u00c9. de la Vassi\u00e8re (ed.), \nIslamisation de l\u2019Asie centrale: processus locaux d\u2019acculturation du VIIe au XIe si\u00e8cle, \nStudia Iranica Cahier XXXIX, Paris 2008, 97\u2013114.\n\n317. EIr vol. XIV, \u201cJal\u0101l-al-Din Kv\u0101razm\u0161\u0101h (I) Meng\u00fcbirni\u201d; \u201cJand\u201d; \u201cJeb\u0101l\u201d.\n318. Reviews of V. Christides, The image of Cyprus in the Arabic sources, Nicosia 2006, in \n\nByzantinische Zeitschrift, C/2 (2008), 830\u20132; J. Pfeiffer and S.A. Quinn with E. Tucker \n(eds.), History and historiography of post-Mongol Central Asia and the Middle East. \nStudies in honor of John E. Wood, Wiesbaden 2006, in JIS, IX/2 (2008), 260\u20133; E. Karsh, \n\nhttp://www.degruyter.com/view/j/byzs.2008.100.issue-2/byzs.2008.830/byzs.2008.830.xml\n\n\nIn Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 215\n\nIslamic Imperialism. A history, 2006, in art. \u201cEmpires of the East\u201d, TLS, (11.1.08).\n\n2009\n\n319. \u201cThe persistent older heritage in the medieval Iranian lands\u201d, Ch. 3 in V.S. Curtis and S. \nStewart (eds.), The rise of Islam, The Idea of Iran 4, London and New York, 2009, 30\u201343.\n\n320. \u201cSir Thomas Glover, English ambassador and consul in Istanbul, 1606\u201311\u201d, in J.P. \nMonferrer-Sala, V. Christides and T. Papadopoullos (eds.), East and West: essays on \nByzantine and Arab worlds in the Middle Ages, Piscatway, N.J. 2009, 269\u201375. Slightly \nenlarged text reprinted as Ch. 1 in Eastward Ho!, item 340, 1\u201310.\n\n321. EI3 arts. \u201cAb\u016b l-S\u0101j\u201d; \u201c\u02bfAm\u012bd\u201d.\n322. EIr vol. XV, arts. \u201cJovayn\u201d; \u201cJowzj\u0101n\u201d; \u201cKharijites in Persia\u201d; \u201cKhwarazmshahs. i. \n\nDescendants of the line of Anu\u0161tigin\u201d; \u201cKojest\u0101ni, A\u1e25mad b. \u02bfAbd-All\u0101h\u201d; \u201cKondori, \nMo\u1e25ammad b. Man\u1e63ur\u201d; \u201cKottal\u201d; \u201cMa\u02bemun\u201d; \u201cTeki\u0161 b. Il Arsl\u0101n\u201d; \u201cTerken K\u0101tun\u201d.\n\n2010\n\n323. \u201cThe steppe peoples in the Islamic world\u201d, Ch. 1 in D.O. Morgan and A. Reid (eds.), \nThe new Cambridge history of Islam. Vol. 3. The eastern Islamic world: eleventh to \neighteenth centuries, Cambridge 2010, 21\u201377.\n\n324.", "start_char_idx": 109610, "end_char_idx": 112061, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "37a1a241-d774-46c4-869a-1d16fbbc63e4": {"__data__": {"id_": "37a1a241-d774-46c4-869a-1d16fbbc63e4", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "236a1aae-9526-41a5-8d3a-99cedf5c8556", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "353ef7851724916fd827d872a7b07818f0153c703bf23581f86eaa2aa24583e6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f83969ea-c479-469b-a732-5a888e83a086", "node_type": "1", "metadata": {}, "hash": "304d0d5d7bd7e0defa6640c9324e504ec3593de6b6480541394571113b6cca28", "class_name": "RelatedNodeInfo"}}, "text": "324. \u201cAdditions to The new Islamic dynasties\u201d, Ch. 2 in Y. Suleiman (ed), Living Islamic \nhistory. Studies in honour of Professor Carole Hillenbrand, Edinburgh 2010, 14\u201331.\n\n325. \u201cHistorical information from Ibn Funduq\u2019s Tarikh-i Bayhaq (563/1167\u201368)\u201d, Iran, JBIPS, \nXLVIII (2010), 81\u2013106.\n\n326. EI3 arts. \u201cBal\u0101s\u0101gh\u016bn\u201d; \u201cBahr\u0101m Sh\u0101h b. Mas\u02bf\u016bd Yam\u012bn al-Dawla\u201d.\n327. EIr arts. \u201cBar\u1e21a\u0161i, Abu\u2019l Mo\u1e93affar Mo\u1e25ammad b. Ebrahim\u201d; \u201cEbn Baqiya\u201d; \u201cEbn Mafana\u201d; \n\n\u201cK\u0101kuyids\u201d; \u201cKalaf b. A\u1e25mad\u201d; \u201cK\u0101nom\u201d; \u201cMenh\u0101j-e Ser\u0101j\u201d; \u201cNishapur i. Historical \ngeography and history to the beginning of the 20th century\u201d; \u201c\u02bfOtbi\u201d; \u201cSaffarids\u201d; \n\u201c\u1e6cabaq\u0101t-e N\u0101\u1e63er\u012b\u201d; \u201cZiyarids\u201d.\n\n328. Reviews of C. Lange, Justice, punishment and the medieval Muslim imagination, \nCambridge 2008, in JIS, XXI/1 (2010), 126\u20138; H. Norris, Islam in the Baltic. Europe\u2019s early \nMuslim community, London 2009, in JRAS, 3rd Ser., XX/2 (2010), 223\u20135; G. Kahn, Arabic \ndocuments from early Islamic Khurasan, Studies in the Khalili Collection V, London \n2007, in JSS, LV/2 (2010), 618\u201320.\n\n2011\n\n329. The History of Beyhaqi (The History of Sultan Mas\u02bfud of Ghazna, 1030\u20131041) by Abu\u2019l-\nFa\u017cl Beyhaqi, translated by C.E. Bosworth, revised by M. Ashtiany, 3 vols., Boston and \nCambridge, Mass. 2011, pp. lxx + 476 + vi + 400 + 472.\n\n330. The ornament of histories. A history of the eastern Islamic lands AD 650\u20131041. The \noriginal text of Ab\u016b Sa\u02bf\u012bd \u02bfAbd al-\u1e24ayy Gard\u012bz\u012b translated and edited, translated by C.E. \nBosworth, London 2011, pp. xii + 169.\n\n\n\nIn Memoriam: Clifford Edmund Bosworth \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 216\n\n331. The history of the Seljuq state. A translation with commentary of the Akhb\u0101r al-dawla \nal-salj\u016bqiyya, translated by C.E. Bosworth, London 2011, pp. xi + 182.\n\n332. \u201cFurther notes on the Turkish names in Abu\u2019l-Fa\u1e0dl Bayhaq\u012b\u2019s T\u0101r\u012bkh-i Mas\u02bf\u016bd\u012b\u201d, Ch. \n18 in O. Al\u00ed-de-Unzaga, Fortresses of the Intellect. Ismaili and other Islamic studies in \nhonour of Farhad Daftary, London and New York 2011, 443\u201352.\n\n333. \u201cThe origins of the Seljuqs\u201d, in C. Lange and S. Mecit (eds.), The Seljuqs. Politics, society \nand culture, Edinburgh 2011, 13\u201321.\n\n334. \u201cIran and Afghanistan in contact and interaction through the ages\u201d, Ch. 6 in P. Chelkowski \n(ed.), The gift of Persian culture: its continuity and influence in history, Salt Lake City \n2011, 95\u2013114.\n\n335. \u201cGeorge Strachan of the Mearns: Middle East traveller and pioneer collector of Arabic \nand Persian manuscripts\u201d, GA, XI (2011), 189\u201398. Reprinted as Ch. 2 in Eastward Ho!, \nitem 340, 11\u201321.\n\n336. \u201cA medical man in the Persia of N\u0101\u1e63ir al-D\u012bn Sh\u0101h: C.J.", "start_char_idx": 112057, "end_char_idx": 114630, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f83969ea-c479-469b-a732-5a888e83a086": {"__data__": {"id_": "f83969ea-c479-469b-a732-5a888e83a086", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "37a1a241-d774-46c4-869a-1d16fbbc63e4", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "77f3c6bb1ea83fd4b1e42453ba904e62a0dd6bb980084f2ca146bf04894815f5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d4024e38-16fb-41d5-80b7-4d97e0530109", "node_type": "1", "metadata": {}, "hash": "0ab41a9966264eefe9779a8c74fb51e5806207c65e5961c4393afa8f1bbc7eea", "class_name": "RelatedNodeInfo"}}, "text": "Wills\u2019 reminiscences of his \nfifteen years\u2019 work in the Persian provinces, 1866\u201381\u201d, Iran, JBIPS, XLIX (2011), 149\u201358. \nReprinted as Ch. 10 in Eastward Ho!, item 340, 125\u201343.\n\n337. EI3 arts. \u201cAlptikin (Alpteg\u012bn)\u201d; \u201cAkhl\u0101\u1e6d\u201d.\n338. EIr arts. \u201cMakr\u0101n\u201d; \u201cM\u0101 war\u0101\u02be al-nahr\u201d; \u201cQofs\u201d; \u201c\u0160erv\u0101n\u201d; \u201c\u0160erv\u0101n\u0161ahs\u201d; \u201cSist\u0101n. ii. In \n\nthe Islamic period\u201d; \u201cT\u0101rik-e Sist\u0101n\u201d; \u201c\u1e6cur\u0101n\u201d.\n339. Reviews of A.K. Bennison, The Great caliphs. The golden age of the \u02bfAbbasid empire, \n\nLondon 2009, in JSS, XXII/2 (2011), 257\u20139; J.L. Esposito (ed.), The Oxford Encyclopedia \nof the Islamic world, 6 vols., Oxford 2009, in art. \u201cAndalusia and Xinkiang\u201d, TLS (4.2.11).\n\n2012\n\n340. Eastward Ho! Diplomats, travelers and interpreters of the Middle East and beyond, \n1600\u20131940, London 2012, pp. xxvii + 280. Includes reprints of items 53, 76, 90, 98, 106, \n165, 174, 189, 221, 235, 284, 320, 335 and 336. Previously unpublished section: Ch. 7, \n\u201cWilliam Burckhardt Barker and the derebeys of Cilicia\u201d, 79\u201394.\n\n341. \u201cNotes on some Turkish personal names in Selj\u016bq military history\u201d, Isl., LXXXIX/2 \n(2012), 97\u2013110.\n\n342. \u201cStudies on the Jaz\u012bra. III. The History of al-Raqqa by al-Qushayr\u012b\u201d, JIS, XXIII/3 (2012), \n287\u201393.\n\n343. \u201cThe concept of Dhimma in early Islam\u201d, in M. Grey, D. Macpherson, A. O\u2019Mahony, and \nC. South (eds.), Living Stones Yearbook 2012, [London] 2012, 143\u201364. Reprint of and \nupdate to item 136.\n\n344. EIr arts. \u201cK\u0101\u1e63\u1e63 Beg\u201d; \u201cLakhmids\u201d; \u201cMa\u1e25mud b. Seb\u00fcktegin\u201d; \u201cMas\u02bfud (III) b. Ebr\u0101him\u201d; \n\u201cMawdud b. Mas\u02bfud\u201d; \u201cSeb\u00fcktegin\u201d.\n\n345. Reviews of I. Shah\u00eed, Byzantium and the Arabs in the sixth century. Vol. II Part 2: \neconomic, social, and cultural history, Washington, D.C. 2009, in JSS, LVII/2 (2012), \n431\u20134; A.C.S. Peacock, Early Selj\u016bq history: a new interpretation, London and New York \n2010, in JIS, XXIV (2012), 86\u201388.", "start_char_idx": 114631, "end_char_idx": 116439, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d4024e38-16fb-41d5-80b7-4d97e0530109": {"__data__": {"id_": "d4024e38-16fb-41d5-80b7-4d97e0530109", "embedding": null, "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-7050", "node_type": "4", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "c9dfe02e885d319ace3c671ed0f5f169458eb16a334c71a70ceb83744bda2eed", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f83969ea-c479-469b-a732-5a888e83a086", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "e28a83a8cf41a9883a06078b9810064f4de52ba8318bb1b0d600a072c8b5ab30", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "02e60fe3-4449-415c-9f7f-39f2a7cf7f5c", "node_type": "1", "metadata": {}, "hash": "500f00f57fd30d06cae0ddb6e097e22d8c1d483265b032fb54ecfa99940a2551", "class_name": "RelatedNodeInfo"}}, "text": "In Memoriam: Clifford Edmund Bosworth\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 217\n\n2013\n\n346. \u201cRecent contributions to the history of the early Ghaznavids and Seljuqs\u201d, Ch. 6 in R. \nHillenbrand, A.C.S. Peacock and F. Abdullaeva (eds.), Ferdowsi, the Mongols and the \nhistory of Iran: art, literature and culture from early Islam to Qajar Persia. Studies in \nHonour of Charles Melville, London 2013, 46\u201351.\n\n347. EI3 art. \u201cGardizi\u201d.\n348. EIr arts. \u201cK\u0101tun\u201d; \u201cKerman. iv. From the Islamic conquest to the coming of the Mongols\u201d; \n\n\u201cKosrow Malek\u201d; \u201cKosrow\u0161\u0101h b. Bahr\u0101m\u0161\u0101h\u201d; \u201cLakhmids\u201d; \u201cMosaferids\u201d; \u201cNakjav\u0101n\u201d; \n\u201cNehavand\u201d; \u201c\u0160akki\u201d.\n\n349. Review of R.E. Margariti, A. Sabra and P.M. Sijpesteijn (eds.), Histories of the Middle \nEast. Studies in Middle Eastern society, economy and law in honor of A. L. Udovitch, \nLeiden and Boston 2011), in JIS, XXIV/2 (2013), 220\u20133.\n\n2014\n\n350. \u201cCharles Pellat and the Encyclopaedia of Islam: a personal reminiscence\u201d, Ch. 9 in R. \nGleave (ed.), Books and bibliophiles. Studies in honour of Paul Auchterlonie on the \nbio-bibliography of the Muslim world, Cambridge 2014, 104\u20138.\n\n351. EIr arts. \u201cLanbasar\u201d; \u201cLe Strange, Guy\u201d.\n352. Reviews of David Waines, The odyssey of Ibn Battuta: uncommon tales of a medieval \n\nadventurer, London 2012, in JIS, XXV/3 (2014), 368\u201370; A.C.S. Peacock and S.N. Y\u0131ld\u0131z, \nThe Seljuks of Anatolia. Court and society in the medieval Middle East, New York 2013, \nin AHR, CXIX/3 (June 2014), 1016\u20138; G.W. Bowersock, The throne of Adulis. Red Sea wars \non the eve of Islam, New York 2013, in JIS, XXV/3 (2014), 356\u20137.\n\n2015\n\n353. \u201cThe Ghurids in Khurasan\u201d, Ch. 10 in A.C.S. Peacock and D.G. Tor (eds.), Medieval Central \nAsia and the Persianate world. Iranian tradition and Islamic civilisation, London 2015, \n210\u201321.", "start_char_idx": 116443, "end_char_idx": 118208, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "02e60fe3-4449-415c-9f7f-39f2a7cf7f5c": {"__data__": {"id_": "02e60fe3-4449-415c-9f7f-39f2a7cf7f5c", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d4024e38-16fb-41d5-80b7-4d97e0530109", "node_type": "1", "metadata": {"identifier": "alusur-7050", "author": "O\u2019Neal, Michael", "title": "Clifford Edmund Bosworth: An Updated Bibliography", "date": "2015-11-15", "file": "alusur-7050.pdf"}, "hash": "f6d60ea21172252382965a7cde583c82b42da8e4870bda1d31d1210dfd4119b2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f8e594fb-7c1d-40bf-988f-f90df163aa28", "node_type": "1", "metadata": {}, "hash": "94c83f9af3515fc68bdbf83405101ae66327e53d72bf3c12a430a07dbbea78cb", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 1-44\n\nQamarayn:  \nThe Erotics of Sameness in the 1001 Nights*\n\nZayde antrim\nProfessor of History and International Studies,  \n\nTrinity College\n\n(Zayde.Antrim@trincoll.edu)\n \n\n* Qamarayn means \u201ctwo moons\u201d in Arabic. It is a dual noun form often used to refer to a beautiful pair. It is \nalso likely to be familiar to many readers as the title of a song by the famous Egyptian musician Amr Diab. Thank \nyou to Alison Vacca and Dana Sajdi for help with the title. A draft of this paper was presented in a workshop \nat the Columbia University Middle East Institute. I am grateful to all the participants for their comments and \nquestions and especially to Najam Haider for inviting me and to Sahar Ishtiaque Ullah for delivering an incisive \nresponse. I would also like to acknowledge the generosity of Rob Corber, Matthew Keegan, Roger Kittleson, \nDana Sajdi, Rachel Schine, and Alison Vacca, whose feedback on drafts pushed me to sharpen my analysis, and \nof Kathleen Kete, who solved a tricky translation problem. Finally, thank you to the three anonymous readers \nfor the journal whose detailed reviews helped me improve the article considerably; the weaknesses that remain \nare entirely my own.\n\n\u00a9 2020 Zayde Antrim. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nAbstract\nThis two-part article argues that the earliest Arabic manuscripts of the 1001 Nights celebrate sameness, \nespecially physical sameness, in sexual relationships to the extent that a category of erotic embodiment \nemerges that cannot be understood through a binary construction of sex. The first part of the article proposes \na reading of a fifteenth-century manuscript that takes its descriptions of beautiful bodies on their own terms. \nEroticized characters recur as both lover and beloved in a series of parallel sexual encounters that situate them \nin emphatic mutual relation and accumulate weight as the text unfolds. The resulting erotics of sameness \ndecenters the perspective of adult men and displaces or undermines, at least temporarily, the lines of gender \notherwise drawn in the stories. By contrast, when difference is stressed via explicitly sexed or racialized bodies, \nit is used to deem a relationship ridiculous or threatening. The second part of the article presents a diachronic \nanalysis of one story, \u201cThe Story of Qamar al-Zaman and Budur,\u201d to show how modern editors, translators, and \nscholars have read binary sex into the text in order to make sense of its erotics. Manuscripts of the Nights dating \nfrom the fifteenth to nineteenth centuries differ considerably from the earliest Arabic print editions in their \npresentation of the story. This case study reveals what translators and scholars miss when they work from these \nprint editions and/or from modern constructions of gender, sexuality, and embodiment.\n\nmailto:Zayde.Antrim%40trincoll.edu?subject=", "start_char_idx": 47, "end_char_idx": 3235, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f8e594fb-7c1d-40bf-988f-f90df163aa28": {"__data__": {"id_": "f8e594fb-7c1d-40bf-988f-f90df163aa28", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "02e60fe3-4449-415c-9f7f-39f2a7cf7f5c", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "e4d9707af02fd2c27bd190a2fe056c96cba3a211c795a230563ccd2bc374c3c4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "60441719-ce3e-45de-94ef-8f6ba961419f", "node_type": "1", "metadata": {}, "hash": "e9c903d083e645e069be7e29d895f1028fcfde2e8d7b0fb7e9303a00b2c14408", "class_name": "RelatedNodeInfo"}}, "text": "2  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nA wealthy businesswoman discovers a young man reciting the Qur\u02bean at the heart of an enchanted city and is struck by passion. She recites poetry to convey the experience of his beauty: \n\u2026 by the soft myrtle of his rosy cheeks, \n\nby his carnelian lips and mouth of pearls, \nwhich sends the fragrance of the honey breath, \n\nand the sweet wine which in its sweetness purls, \nby his graceful neck and his boughlike frame, \nwhich bears two pomegranates on the breast, \n\nby his charming, tender, and slender waist, \nand hips that quiver while they move or rest\u20261\n\nToday\u2019s reader may be disoriented by this episode from a fifteenth-century manuscript of \nAlf layla wa-layla (1001 Nights). While the gender roles may be surprising, the young man\u2019s \nembodied presence, as evoked by the poem, may seem downright unlikely. Is this beautiful \nyouth really male? Is the poem feminizing his body as a way of eroticizing it? Questions \nlike these spring from assumptions about what a male body or masculine desirability looks \nlike, assumptions that should not be projected onto the past. In fact, examples throughout \nthis manuscript cultivate what might be called an erotics of sameness, in which bodies are \ndescribed in ways that stress their similarities, regardless of gender. This has the effect of \nproducing for the audience a field of sexual possibility that cannot be understood through \nmodern categories of sexuality or norms of embodied gender. \n\nThis article proceeds in two parts. In the first part, I propose a reading of this fifteenth-\ncentury manuscript that takes its descriptions of beautiful bodies, like the one above, on \ntheir own terms. The evidence here, as in the reams of Arabic poetry composed in the same \nperiod unselfconsciously eroticizing both young men and women, confirms previous claims \nthat sex difference was not what made passionate love either aesthetically successful or \nsocially acceptable.2 Rather, in this manuscript eroticized characters recur as both lover \nand beloved in a series of parallel sexual encounters that situate them in emphatic mutual \nrelation and accumulate weight as the text unfolds. The resulting erotics of sameness \ndecenters the perspective of adult men and displaces or undermines, at least temporarily, \nthe lines of gender otherwise drawn in the stories. By contrast, when difference emerges \nvia explicitly sexed or racialized bodies, it is used to deem a relationship ridiculous or \n\n1.  This excerpt is from Husain Haddawy\u2019s excellent translation of the twelve-verse poem in The Arabian \nNights (New York: W. W. Norton, 2008), 166\u201367. Subsequent translations from the Arabic are my own, unless \notherwise indicated.\n\n2.  See Khaled El-Rouayheb, Before Homosexuality in the Arab-Islamic World, 1500\u20131800 (Chicago: University \nof Chicago Press, 2005), especially chapter 2; Thomas Bauer, \u201cMale-Male Love in Classical Arabic Poetry,\u201d in \nThe Cambridge History of Gay and Lesbian Literature, ed. E. L. McCallum and Mikko Tuhkanen, 107\u201323 (New \nYork: Cambridge University Press, 2014); Adam Talib, How Do You Say \u201cEpigram\u201d in Arabic: Literary History at \nthe Limits of Comparison (Leiden: Brill, 2018); Franz Rosenthal, \u201cMale and Female: Described and Compared,\u201d \nin Homoeroticism in Classical Arabic Literature, ed. J. W. Wright and Everett K. Rowson, 24\u201354 (New York: \nColumbia University Press, 1997); and the many works of Everett Rowson cited below.", "start_char_idx": 3238, "end_char_idx": 6700, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "60441719-ce3e-45de-94ef-8f6ba961419f": {"__data__": {"id_": "60441719-ce3e-45de-94ef-8f6ba961419f", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f8e594fb-7c1d-40bf-988f-f90df163aa28", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "8b40647f32df2dc8d5a1ef274d1019ea55689f365297db1b8b9e471d1391f53d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e4da7797-96b6-43df-ba89-88a4da0001ca", "node_type": "1", "metadata": {}, "hash": "77f22338fb45ccfafdd26ceeea0c02ea520a9dd7d6d6915feee59ae6f90353de", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  3\n\nthreatening. In the second part of the article, I present a diachronic analysis of one story, \n\u201cThe Story of Qamar al-Zaman and Budur,\u201d to show how modern editors, translators, and \nscholars have read binary sex into the text in order to make sense of its erotics. Manuscripts \nof the Nights dating from the fifteenth to nineteenth centuries differ considerably from \nthe earliest Arabic print editions in their presentation of the story. This case study reveals \nwhat translators and scholars miss when they work from these print editions and/or from \nmodern constructions of gender, sexuality, and embodiment. \n\nPart 1: Sameness and Difference in a Fifteenth-Century Manuscript of the 1001 Nights\n\nFor historians working on earlier periods, it is often a challenge to interpret sexual \npractices and norms without reproducing, even unintentionally, modern binaries, such \nas the homosexuality/heterosexuality binary and the binary construction of sex.3 Even a \nterm such as \u201csame-sex desire,\u201d which is often seen as a less anachronistic alternative to \nhomosexuality, centers a binary notion of sameness and difference derived from the sexed \nbody. In general, modern sexual taxonomies depend on the concept of sexual dimorphism, \nin which male and female bodies are understood as categorically and self-evidently \ndifferent, with a particular emphasis on genitalia. However, scholarship on the history of \nthe body has shown that sexual dimorphism may not have always underpinned scientific or \nreligious thought.4 In the field of Islamic history, Indira Falk Gesink argues that despite the \nimportance of a gender binary to the realms of marriage, the household, inheritance, and \nritual, Muslim scholars from across the spectrum of premodern jurisprudence exhibited \nflexibility when confronted with morphological ambiguity. They adopted a category of \n\u201ccomplex sex\u201d and allowed people to hold different sex designations simultaneously or to \n \n \n \n\n3.  Literature on the concepts of sex, gender, and sexuality is vast and crosses multiple fields. Terms such \nas binary sex, gender roles, and embodied gender have become widespread in academic writing. As should be \nclear already, I take a historical constructionist, rather than an essentialist, approach, and I use these terms \nthroughout the article in particular reference to the primary sources I am analyzing. I also cite relevant secondary \nscholarship from the fields of medieval and Islamic history and Arabic literature in the notes below. However, \nif a reader would like to situate these terms in a broader context, informed by recent insights from scholarship \nin biology and linguistics, starting points that include useful definitions are Ann Fausto-Sterling, \u201cGender/Sex, \nSexual Orientation, and Identity Are in the Body: How Did They Get There?,\u201d Journal of Sex Research 56, nos. 4\u20135 \n(2019): 529\u201355; and Lauren Ackerman, \u201cSyntactic and Cognitive Issues in Investigating Gendered Coreference,\u201d \nGlossia: A Journal of General Linguistics 4, no. 1 (2019): 1\u201327 (art. 117). As for sexuality, homosexuality, and \nheterosexuality, I use these terms not in my analysis of primary sources but rather only in reference to modern \nsystems of sexual classification or to specific scholarly works that are cited in the notes. \n\n4.  For the well-known if controversial \u201cone-sex\u201d model, see Thomas Walter Laqueur, Making Sex: Body \nand Gender from the Greeks to Freud (Cambridge, MA: Harvard University Press, 1990). For critics of Laqueur\u2019s \nmodel, see Joan Cadden, Meanings of Sex Difference in the Middle Ages: Medicine, Science, and Culture \n(Cambridge: Cambridge University Press, 1995); Katharine Park, \u201cCadden, Laqueur, and the \u2018One-Sex Body,\u2019\u201d \nMedieval Feminist Forum 46, no. 1 (2010): 96\u2013100; and Helen King, The One-Sex Body on Trial: The Classical and \nEarly Modern Evidence (Farnham: Ashgate, 2013).", "start_char_idx": 6704, "end_char_idx": 10666, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e4da7797-96b6-43df-ba89-88a4da0001ca": {"__data__": {"id_": "e4da7797-96b6-43df-ba89-88a4da0001ca", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "60441719-ce3e-45de-94ef-8f6ba961419f", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "38fbbe0168e499b73a0ade8a1f029b51c149808f2e53c33342d0145beeaf4ca2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "90ca9118-b99b-41f2-a7f6-a702d22ff906", "node_type": "1", "metadata": {}, "hash": "880294e5a26d04ac1153e428a68b1318fd49fb4ea73e1f0bfc8325b608e55533", "class_name": "RelatedNodeInfo"}}, "text": "4  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\npass from one to another.5 Medieval Arabic medical texts go a step further and elaborate \nwhat Ahmed Ragab calls a \u201csexscape\u201d in which bodies were observed and placed along a \ncontinuum from ultramasculine males at one extreme to ultrafeminine females at the other, \nwith plenty of options in between. Although these texts predictably focus on anatomy and \nmorphology, they deemphasize genitalia, at least in comparison to other physical markers, \nin locating a body on the continuum.6 This scholarship highlights the inadequacy of a \nbinary construction of sex for understanding the way bodies were perceived and positioned \nin premodern legal and medical discourses.\n\nOne of the goals of this article is to build on this emerging scholarship by showing the \nway a literary text also complicates modern binaries in its eroticization of bodies. Existing \nscholarship on medieval and early modern Arabic literature has tended to use binary \nsex to establish sexual categories even if other kinds of differences regularly cross-cut \nthose categories. Khaled El-Rouayheb\u2019s important monograph on Arabic sources from the \nOttoman Empire historicizes the homosexuality/heterosexuality binary and denaturalizes \nthe emphasis on identity and essentialism associated with these modern terms.7 Although \nthe focus on homoeroticism and same-sex desire centers a category of same-sexed bodies, \nEl-Rouayheb shows that distinctions of age and status organized erotic life among men. In \ngeneral, scholars of Arabic literature from earlier periods have not paid as much attention \nto problematizing modern sexual categories as El-Rouayheb has, but have nonetheless found \nsimilar patterns. In Abbasid-era belles-lettres, Everett Rowson observes a basic division \nin society between elite adult men, who authored and acted in texts as sexual agents, and \neveryone else, who constituted \u201cthe ranks of the not-male.\u201d8 Witty disputations between \n\n5.  Indira Falk Gesink, \u201cIntersex Bodies in Premodern Islamic Discourse: Complicating the Binary,\u201d Journal \nof Middle East Women\u2019s Studies 14, no. 2 (2018): 152\u201373. See also Saqer A. Almarri, \u201c\u2018You Have Made Her a Man \namong Men\u2019: Translating the Khuntha\u2019s Anatomy in Fatimid Jurisprudence,\u201d Transgender Studies Quarterly \n3, nos. 3\u20134 (2016): 578\u201386; and Sara Scalenghe, Disability in the Ottoman Arab World, 1500\u20131800 (New York: \nCambridge University Press, 2014), chapter 4. \n\n6.  Ahmed Ragab, \u201cOne, Two, or Many Sexes: Sex Differentiation in Medieval Islamicate Medical Thought,\u201d \nJournal of the History of Sexuality 24, no. 3 (2015): 428\u201354. See also Emily Selove and Rosalind Batten, \u201cMaking \nMen and Women: Arabic Commentaries on the Gynaecological Hippocratic Aphorisms in Context,\u201d Annales \nislamologiques 48, no. 1 (2014): 239\u201362; and Sherry Sayed Gadelrab, \u201cDiscourses on Sex Differences in Medieval \nScholarly Islamic Thought,\u201d Journal of the History of Medicine and Allied Sciences 66, no. 1 (2011): 40\u201381. Two \nrelated subgenres that predictably focus more attention on genitalia are \u02bfilm al-b\u0101h (sexology) and \u02bfilm al-fir\u0101sa \n(physiognomy), the latter in particular for the purposes of evaluating enslaved people; however, the focus on \ngenitalia only accentuates morphological diversity and a spectrum of possible bodies. On these genres, see \nPernilla Myrne, Female Sexuality in the Early Medieval Islamic World (London: I. B. Tauris, 2020), chapters 1\u20132; \nand Antonella Ghersetti, \u201cThe Representation of Slave Girls in a Physiognomic Text of the Fourteenth Century,\u201d \nMaml\u016bk Studies Review 21 (2018): 21\u201345.\n\n7.  El-Rouayheb, Before Homosexuality.", "start_char_idx": 10671, "end_char_idx": 14315, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "90ca9118-b99b-41f2-a7f6-a702d22ff906": {"__data__": {"id_": "90ca9118-b99b-41f2-a7f6-a702d22ff906", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e4da7797-96b6-43df-ba89-88a4da0001ca", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "7273fd6c4bc8f4637421dd85defac42ec26dbed34bd932994e566471ab63c8ef", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fd57371d-7736-49c9-bf78-8e27ebd5aaaf", "node_type": "1", "metadata": {}, "hash": "b6eb4b3f6879fb858cb793b3c375a5a34f3d27780e999c273f69ce272634b6cf", "class_name": "RelatedNodeInfo"}}, "text": "7.  El-Rouayheb, Before Homosexuality. For related work on Ottoman Turkish sources, see Dror Ze\u2019evi, \nProducing Desire: Changing Sexual Discourse in the Ottoman Middle East (Berkeley: University of California \nPress, 2006); and Walter G. Andrews and Mehmet Kalpakl\u0131, The Age of the Beloveds: Love and the Beloved in \nEarly-Modern Ottoman and European Culture and Society (Durham, NC: Duke University Press, 2005). \n\n8.  Everett K. Rowson, \u201cGender Irregularity as Entertainment: Institutionalized Transvestism at the Caliphal \nCourt in Medieval Baghdad,\u201d in Gender and Difference in the Middle Ages, ed. Sharon Farmer and Carol Braun \nPasternack, 45\u201372 (Minneapolis: University of Minnesota Press, 2003). See also Rowson, \u201cThe Traffic in Boys: \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  5\n\nthose who preferred sex with young men and those who preferred sex with women and \nwell-documented practices of cross-dressing imply that gendered and/or sexed bodies \nmattered in sorting through those ranks. Overall, however, Rowson suggests that difference \nstructured all normative sexual relationships, but power difference, expressed in terms of \ngender, age, religion, or legal status, mattered more than difference derived from the sexed \nbody. The corollary to this was that sameness\u2014which in these texts usually meant two \nelite adult men\u2014was often portrayed, for at least one of them, as abject or pathological.9 \nPernilla Myrne reads Arabic sources from the same period for women\u2019s voices and finds \nthat they sought as diverse an array of partners as the men whose point of view is easier \nto identify, but that there was less of an emphasis on power asymmetry. For instance, the \nparticular negative associations that attached to sexual relations between adult men did not \napply to the case of \u201cfemale homosexuality,\u201d which Myrne understands in line with modern \ndiscourses as an \u201corientation\u201d within a category of same-sexed bodies.10 \n\nBased on this scholarship, it is clear that concepts of sameness and difference organized \nsexual practices and norms as portrayed in premodern Arabic literature. Moreover, it is \nclear that these concepts could not always be mapped onto a binary construction of sex, \neven if this is not always stated outright. Nonetheless, the emphasis on same-sex desire in \nmuch of this work obscures the extent to which the bodies of young men and women are \nportrayed as strikingly similar in literary texts.11 These similarities cannot be chalked up \nsolely to the tendency of adult men to sexualize subordinate members of society, especially \nwhen viewed through a piece of popular literature such as the 1001 Nights. In the fifteenth-\ncentury manuscript under study here, beautiful he- and she-characters recur as both lover \nand beloved, both active and passive, and even if they also serve as fantasies for an audience, \n\nSlavery and Homoerotic Liaisons in Elite \u02bfAbb\u0101sid Society,\u201d Middle Eastern Literatures 11, no. 2 (2008): 193\u2013204; \nand idem, \u201cHomoerotic Narratives from Maml\u016bk Literature: Al-\u1e62afad\u012b\u2019s Law\u02bfat al-Sh\u0101k\u012b and Ibn D\u0101niy\u0101l\u2019s \nal-Mutayyam,\u201d in Wright and Rowson, Homoeroticism in Classical Arabic Literature, 158\u201391. \n\n9.  Rowson\u2019s work on the category of the mukhannath (\u201ceffeminate\u201d) suggests that from the ninth century \non some adult men chose to position themselves as sexually available for other adult men and were frequently \nstigmatized; see Rowson, \u201cThe Effeminates of Early Medina,\u201d Journal of the American Oriental Society 111, \nno. 4 (1991): 671\u201393; and idem, \u201cGender Irregularity.\u201d On this category as well as the related ma\u02beb\u016bn, see also \nEl-Rouayheb, Before Homosexuality, 13\u201325; and Fr\u00e9d\u00e9ric Lagrange, \u201cThe Obscenity of the Vizier,\u201d in Islamicate \nSexualities: Translations across Temporal Geographies of Desire, ed.", "start_char_idx": 14277, "end_char_idx": 18107, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fd57371d-7736-49c9-bf78-8e27ebd5aaaf": {"__data__": {"id_": "fd57371d-7736-49c9-bf78-8e27ebd5aaaf", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "90ca9118-b99b-41f2-a7f6-a702d22ff906", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "251369185f150b8cef8dd64ec6fbd40dbc487ccb0b8dd6fa929caab7f3a2338b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "45dbe7d7-a16e-4cd7-b3fd-9915f50bb43f", "node_type": "1", "metadata": {}, "hash": "37f623a3a8e23855ea215d5872b4d06e45c977610e3af75c4ed1b87acf0488e9", "class_name": "RelatedNodeInfo"}}, "text": "Kathryn Babayan and Afsaneh Najmabadi, \n161\u2013203 (Cambridge, MA: Harvard Center for Middle Eastern Studies, 2008).\n\n10.  See Myrne, Female Sexuality, chapters 4\u20136; and Sahar Amer, \u201cMedieval Arab Lesbians and Lesbian-Like \nWomen,\u201d Journal of the History of Sexuality 18, no. 2 (2009): 215\u201336. \n\n11.  This is a point that is always raised, but the attention to homoerotic poetry in much of the secondary \nscholarship has left the significance of these similarities as well as the way they operate in other kinds of \nliterature underdeveloped. The question of whether the use of the masculine pronoun in such poetry \u201cmasks\u201d \na female beloved for reasons of either prosody or propriety is often as far as the discussion goes. In any case, in \nall the examples below from the Nights the pronouns in the poems match the pronouns used for the character \nelsewhere in the story. For an important discussion of the question of love poetry and pronouns, which \nconcludes that they can, for the most part, be taken at face value, see Thomas Bauer, Liebe und Liebesdichtung \nin der arabischen Welt des 9. und 10. Jahrhunderts: Eine literatur- und mentalit\u00e4tsgeschichtliche Studie des \narabischen \u0120azal (Wiesbaden: Harrassowitz, 1998), 150\u201362. \n\n\n\n6  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nthe stories insist upon their comparability and juxtaposition.12 In other words, well-matched \npairs are those who are described as similar to each other, regardless of the body parts that \nare (or may be imagined to be) involved. Of course, gender differences are central to the \nstories of the Nights, particularly in their portrayal of marriage, the family, and politics. \nBut sameness, especially physical sameness, is celebrated in the context of erotic love to \nan extent that destabilizes the relationship between gender difference and embodiment. \nAmong the implications of this erotics of sameness for scholars of Arabic literature and \nsexuality is that it decenters the perspectives of elite adult men. Diverse observers are \npictured admiring beautiful characters who are in turn pictured admiring each other, \nestablishing multidirectional circuits of desire.13 Another consequence is to expand what \nhas heretofore counted as evidence for homoeroticism. When he- and she-characters are \neroticized in nearly identical terms, it is unnecessary for the text to portray men attracted \nto men or women to women for it to incite or affirm such attractions in an audience. This \nmay have been a way of \u201cmasquerading\u201d illicit desires, but more broadly it raises questions \nabout the field of sexual possibility produced by literature like this and the role played by \nthe sexed body in structuring it.14 \n\nIn what follows of the first part of this article, I focus on the earliest surviving manuscript \nof the 1001 Nights, likely produced in Syria in the fifteenth century.15 It was acquired by \nAntoine Galland in the early eighteenth century and made famous as the basis for his \nbest-selling translation and adaptation Les mille et une nuits, published in Paris in twelve \nvolumes between 1704 and 1717.16 Now held in the Biblioth\u00e8que nationale de France, the \nmanuscript opens with a story of two brother-kings who, upon discovering that their \nwives have been unfaithful, set out on a journey during which they become convinced \nof the essential treachery of women.17 After returning to his kingdom, the elder brother, \nShahrayar, decides to take a new wife each night and execute her in the morning as a way \nof protecting himself from further cuckoldry. As she watches the king\u2019s vizier procure a new \nbride for him every day, the vizier\u2019s daughter, Shahrazad, hatches a plan to save the women \n\n12.  I use the terms he- and she-characters to reflect the grammatical gender binary produced by the Arabic \nlanguage and avoid the terms male and female, which are associated with binary sex.\n\n13.", "start_char_idx": 18108, "end_char_idx": 21998, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "45dbe7d7-a16e-4cd7-b3fd-9915f50bb43f": {"__data__": {"id_": "45dbe7d7-a16e-4cd7-b3fd-9915f50bb43f", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fd57371d-7736-49c9-bf78-8e27ebd5aaaf", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "7c6ce624dd2c200e1610b7252b95d8b97c98f1837d9b534f5b14f96b22b31d27", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "833a1e67-06b0-4ab3-955d-35655e63a31a", "node_type": "1", "metadata": {}, "hash": "a866090146d9312a27b9a0e423842c9422e0c5b776b15724062f7b9c1114ff6e", "class_name": "RelatedNodeInfo"}}, "text": "13.  This idea was inspired by chapter 2 of Afsaneh Najmabadi\u2019s Women with Mustaches and Men without \nBeards: Gender and Sexual Anxieties of Iranian Modernity (Berkeley: University of California Press, 2005).\n\n14.  \u201cMasquerade\u201d comes from Najmabadi, Women with Mustaches, 27.\n15.  In his critical edition (which I use for all references to the manuscript below), Muhsin Mahdi dates the \n\nmanuscript to fourteenth-century Syria; see Mahdi, The Thousand and One Nights (Alf Layla wa-Layla): The \nClassic Edition (1984\u20131994), 2 vols. (Leiden: Brill, 2014), 1:12\u201336 [hereafter Mahdi, 1/2]. Scholarly consensus now, \nhowever, accepts a fifteenth-century date. For more on this, see Heinz Grotzfeld, \u201cThe Manuscript Tradition of \nthe Arabian Nights,\u201d in The Arabian Nights Encyclopedia, ed. Ulrich Marzolph and Richard van Leeuwen, 2 vols., \n1:17\u201321 (Santa Barbara, CA: ABC-CLIO, 2004). \n\n16.  See Paulo Lemos Horta, Marvellous Thieves: Secret Authors of the Arabian Nights (Cambridge, MA: \nHarvard University Press, 2017), chapter 1; and Muhsin Mahdi, The Thousand and One Nights (Leiden: E. J. Brill, \n1995), 11\u201349. \n\n17.  The three-volume manuscript is BNF Arabe 3609-3611. For more on it, see Ibrahim Akel, \u201cListe des \nmanuscrits arabes des Nuits,\u201d in Arabic Manuscripts of the \u201cThousand and One Nights,\u201d ed. Aboubakr Chra\u00efbi, \n65\u2013114 (Paris: Espaces & Signes, 2016), 70\u201371.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  7\n\nof the kingdom. She insists that her father marry her to the king, involves her younger \nsister Dinarzad in the plot, and proceeds to tell stories to the king every night, breaking off \nat a climactic point in the narrative just as the sun rises and thereby convincing him to let \nher live to continue the tale the next evening. The manuscript is clearly unfinished, as it \nends abruptly in the middle of night 281, but no one knows exactly how many nights it or \nits now-lost predecessor(s) contained.18 Although manuscripts from later centuries include \ndifferent sequences of nights, the earliest surviving Arabic manuscripts containing a full \n1,001 nights date from the early nineteenth century.19\n\nFollowing Muhsin Mahdi\u2019s assessment of the manuscript in his 1984 critical edition, as \nsupplemented by more recent historical work, I am persuaded that it contains a text that \nwas shaped by and for an Arabic-speaking, urban constituency, likely located primarily \nin Egypt and Syria during the period of the Mamluk Sultanate (1250\u20131517 CE).20 I do not, \nhowever, insist on its particular authenticity or originality, nor do I ignore the fact that it \ncertainly preserves material transmitted either orally or in writing from earlier periods and \ndifferent geographical and linguistic contexts.21 Nonetheless, it is a datable artifact that has \nbeen shown to be a product of its time in terms of literary style, themes, and sociocultural \nreferences and that provides abundant material for analyzing expressions of erotic love. \nWhile I also make no claims for its essential representativeness, the existence of manuscript \ncopies of much the same text from the sixteenth and seventeenth centuries, as well as related \nexamples, both earlier and later, of what Aboubakr Chra\u00efbi calls \u201cArabic Middle literature,\u201d \nsuggest it reflected ongoing and fairly mainstream late medieval readerly appetites.22 I will \n\n18.  Muhsin Mahdi argues that its immediate predecessor did not reach 1,001 nights and may never have \nbeen intended to; see Mahdi, 1:12\u201336.", "start_char_idx": 21995, "end_char_idx": 25514, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "833a1e67-06b0-4ab3-955d-35655e63a31a": {"__data__": {"id_": "833a1e67-06b0-4ab3-955d-35655e63a31a", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "45dbe7d7-a16e-4cd7-b3fd-9915f50bb43f", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "f487fe6fdb71b0a95e0f221ab89364340569d547be71f40010f6e4094e764766", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1c332945-f7dc-49a9-a0b1-acfce4bbdc96", "node_type": "1", "metadata": {}, "hash": "94337bba9ebcc3745cad58a6ff9626e6c77074c42d18c370f40e021174611aa1", "class_name": "RelatedNodeInfo"}}, "text": "Others have argued that manuscripts with a full 1001 nights certainly \nexisted prior to this, but were always likely to have been rare because of cost and the likelihood that they \nwere broken up for sales. See Heinz Grotzfeld, \u201cCreativity, Random Selection, and Pia Fraus: Observations on \nCompilation and Transmission of the Arabian Nights,\u201d in The Arabian Nights in Transnational Perspective, ed. \nUlrich Marzolph, 51\u201363 (Detroit: Wayne State University Press, 2007). \n\n19.  For a list of all known manuscripts to date, see Akel, \u201cListe.\u201d\n20.  In addition to Mahdi\u2019s work, see the following for evidence that the manuscript reflects a Mamluk or, \n\nmore broadly, medieval Islamic milieu: Aboubakr Chra\u00efbi, \u201cIntroduction,\u201d in Chra\u00efbi, Arabic Manuscripts, 15\u201364; \nJean-Claude Garcin, Pour une lecture historique des \u201cMille et une nuits\u201d (Paris: Actes Sud, 2013); Muhsin J. \nal-Musawi, The Islamic Context of \u201cThe Thousand and One Nights\u201d (New York: Columbia University Press, 2009); \nand Heinz Grotzfeld, \u201cContes populaires de l\u2019\u00e9poque Mamlouke dans les Mille et une nuits,\u201d ARAM 9\u201310 (1997\u2013\n98): 43\u201354. \n\n21.  The earliest evidence for what has come to be called the 1001 Nights in Arabic is a ninth-century paper \nfragment that introduces a book with the phrase alf layla (a thousand nights) in its title and a woman named \nDinazad exhorting another woman to entertain her with stories at night. Two major tenth-century authors \n(al-Mas\u02bf\u016bd\u012b and Ibn al-Nad\u012bm) refer to both a Persian antecedent called the Haz\u0101r afs\u0101na (A Thousand Tales) \nand its Arabic adaptation, called Alf layla, and a documentary reference from the Cairo Geniza notes a book \ntitled Alf layla wa-layla (1001 Nights) circulating in the mid-twelfth-century. For good overviews of this history, \nsee Robert Irwin, The Arabian Nights: A Companion (New York: Penguin Books, 1994), chapter 2; and Aboubakr \nChra\u00efbi, Les Mille et une nuits: Histoire du texte et Classification des contes (Paris: Harmattan, 2008), chapter 1.\n\n22.  See Chra\u00efbi, \u201cIntroduction,\u201d especially 62\u201364. See also Bruce Fudge, \u201cIntroduction,\u201d in A Hundred and \nOne Nights, ed. and trans. Bruce Fudge, xiv\u2013xxviii (New York: New York University Press, 2016). Dwight Reynolds \nclaims that the relatively few references to the Nights in medieval sources suggest that it may not have been \n\n\n\n8  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nadd to my analysis three seventeenth-century manuscripts, which are among the earliest to \nconclude the story that is cut off at the end of the Galland manuscript (\u201cThe Story of Qamar \nal-Zaman and Budur\u201d).23 These versions exhibit sufficient intertextuality with the surviving \ncontents of the fifteenth-century manuscript to convince me to think of them as a single \ntradition.24 I will return to this story and present further manuscript evidence in the second \npart of the article. \n\n1.1 Beautiful Bodies\n\nThe eroticization of characters in the Nights depends heavily on descriptions of their \nphysical beauty. These descriptions are almost always in rhymed prose (known in Arabic \nas saj\u02bf) and/or accompanied by poetry. Such stylistic features set physical descriptions \napart from the narrative around them, not unlike the way illustrations break up a written \ntext. Indeed, it has been noted that poetry serves as a visual element in manuscripts of \nthe Nights, which, likely for reasons of cost, seem to have rarely included illustrations.25 \n\na very popular work; see Reynolds, \u201cA Thousand and One Nights: A History of the Text and Its Reception,\u201d in \nArabic Literature in the Post-Classical Period, ed. Roger Allen and D. S. Richards, 270\u201391 (Cambridge: Cambridge \nUniversity Press, 2006), 272.", "start_char_idx": 25515, "end_char_idx": 29195, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1c332945-f7dc-49a9-a0b1-acfce4bbdc96": {"__data__": {"id_": "1c332945-f7dc-49a9-a0b1-acfce4bbdc96", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "833a1e67-06b0-4ab3-955d-35655e63a31a", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "6b8cf8be98f7617493d1fa32b1d78c1e488de80aed10f252f71eed2151d64079", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "87bea910-e796-4e69-9727-2ad2ad230302", "node_type": "1", "metadata": {}, "hash": "1184b5ec55335a086fe5749da972f936b2f218d8b15b99bb4a958f6d8eb91f8a", "class_name": "RelatedNodeInfo"}}, "text": "However, Konrad Hirschler argues that the scholarly elites who wrote the majority \nof the sources that have come down to us from this period tended to mention such literature only when they \nperceived it to impinge on their own authority. It is likely that the content and reading practices associated \nwith the Nights were perceived as unthreatening and therefore did not occasion comment. The relatively small \nnumber of extant early manuscripts may also reflect a phenomenon Hirschler describes for other kinds of \npopular literature: the practice of commercial lending. The wear and tear involved in this kind of lending would \nhave lessened the chances of a manuscript\u2019s survival. Although it is likely that the Nights was transmitted at least \nin part orally over the centuries, Hirschler\u2019s demonstration of the increasing importance of \u201ctextualization\u201d \nfrom the twelfth century on reinforces the literary arguments made by Chra\u00efbi, Fudge, and others that the \nfifteenth-century manuscript represents a written tradition that was intended to be read, either silently alone \nor out loud for an audience. See Konrad Hirschler, The Written Word in the Medieval Arabic Lands: A Social and \nCultural History of Reading Practices (Edinburgh: Edinburgh University Press, 2012), especially chapter 5. \n\n23.  These are BNF Arabe 3612 (on which see Akel, \u201cListe,\u201d 76); BNF Arabe 3621; and BNF Arabe 3623. The \nlatter two are standalone versions of the story. BNF Arabe 3621 includes night divisions but drops large chunks \nof the story (as does BNF Arabe 3612). BNF Arabe 3623 is dated 1698 and is highly abridged throughout. I will add \na third seventeenth-century standalone manuscript of the story to my analysis in the second part of the article. \n\n24.  Apart from its continuation as \u201cThe Story of Amjad and As\u02bfad,\u201d Garcin argues that the version of \u201cThe \nStory of Qamar al-Zaman and Budur\u201d presented in Mahdi\u2019s critical edition (which is concluded on the basis of an \neighteenth-century manuscript, not the sixteenth-century manuscript cited by Garcin) exhibits considerable \nintertextuality with the rest of the fifteenth-century manuscript; Garcin also cross-checks with one of the \nseventeenth-century manuscripts I use here. See Garcin, Pour une lecture historique, 110\u201325. \n\n25.  See Geert Jan van Gelder, \u201cPoetry and the Arabian Nights,\u201d in Marzolph and van Leeuwen, Arabian \nNights Encyclopedia, 1:13\u201317; and Wolfhart Heinrichs, \u201cThe Function(s) of Poetry in the Arabian Nights: Some \nObservations,\u201d in O ye Gentlemen: Arabic Studies on Science and Literary Culture, ed. Arnoud Vrolijk and Jan \nP. Hogendijk, 353\u201362 (Leiden: Brill, 2007). For the two seventeenth-century manuscripts of the Nights known \ntoday to include illustrations, see Akel, \u201cListe,\u201d 73\u201376; for the role played by one of them in a late eighteenth-\ncentury lending library, testifying to issues of cost and circulation, see Boris Liebrenz, \u201cThe Library of A\u1e25mad \nal-Rabb\u0101\u1e6d: Books and Their Audience in 12th to 13th/18th to 19th Century Syria,\u201d in Marginal Perspectives on \nEarly Modern Ottoman Culture: Missionaries, Travelers, Booksellers, ed. Ralf Elger and Ute Pietruschka, 17\u201359 \n(Halle [Saale]: Zentrum f\u00fcr Interdisziplin\u00e4re Regionalstudien, 2013).", "start_char_idx": 29196, "end_char_idx": 32429, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "87bea910-e796-4e69-9727-2ad2ad230302": {"__data__": {"id_": "87bea910-e796-4e69-9727-2ad2ad230302", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1c332945-f7dc-49a9-a0b1-acfce4bbdc96", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "0285909416e8de7c12a727d74395a1abef8e24d33045df2e4ee9020f4435e0cd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a26cc7ac-715d-4c93-9682-c316d07dc387", "node_type": "1", "metadata": {}, "hash": "5ce0ac1cbefa325904be8c6967dd67d5060af443872680ea7d1233733b8953a7", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  9\n\nAlthough poetry also serves other purposes in the stories, the way its highly effusive and \nmetaphorical language is used to evoke characters\u2019 bodies was likely intended to paint a \npicture in the minds of the audience. Fifteenth-century audiences would have been familiar \nwith such descriptive genres of poetry, and sometimes with the exact poems, from other \ntexts and contexts. In Ulrich Marzolph\u2019s words, this kind of repetition is\n\na highly effective narrative technique for linking new and unknown tales to a web of \ntradition the audience shares. On the one hand, the process of recognition links to \nprevious experiences and familiar contexts, thus creating an atmosphere in which the \naudience would feel welcome and appreciated; on the other, a tale\u2019s unexpected turn \nof events would attract attention and entertain the audience by introducing something \nnew.26 \n\nIn the case of the poetry and prose descriptions that eroticized bodies in the Nights, one \nelement that would certainly have been familiar to the audience was the beauty ideal at \nwork. What may have been new was the scenario in which the description was embedded, \nas well as the cumulative effect of the different kinds of scenarios in which the same kinds \nof descriptions occurred. \n\nPrevious scholarship on premodern Arabic, Persian, and Ottoman Turkish belletristic and \nvisual cultures has established that ideals of beauty for young men and women were very \nsimilar to each other.27 At its most basic and across traditions, beauty was associated with \nyouth and a moonlike appearance. In terms of facial features, some combination of dark \neyes, arching brows, rosy or ruddy cheeks, and white teeth, often framed by black and/or \ncurling hair and accentuated by a dark beauty mark or mole, seems to have constituted an \nideal, moonlike type.28 Such traits abound in the Nights, as do the various words for moon \nin Arabic, including badr and qamar, which recur in both poetry and prose descriptions and \nas names of both he- and she-characters. While the moon in all its guises is the dominant \nmetaphor for beauty, the sun appears too, and radiance seems to be the main aesthetic \neffect produced by desirable characters. The most common words for beauty in Arabic, such \nas jam\u0101l and \u1e25usn, as well as the adjective mal\u012b\u1e25, which appears right at the beginning of \nthe vast majority of descriptions, also apply equally, despite the tendency of some English  \n\n26.  Ulrich Marzolph, \u201cMaking Sense of the \u2018Nights\u2019: Intertextual Connections and Narrative Techniques in \nthe \u2018Thousand and One Nights,\u2019\u201d Narrative Culture 1, no. 2 (2014): 239\u201357, at 240. The poetry in the fifteenth-\ncentury manuscript is overwhelmingly unattributed, but it has been suggested that this was because an audience \nwould have known in many cases who the author was without the need for identification; for more on this, see \nHeinrichs, \u201cFunction(s) of Poetry.\u201d\n\n27.  Unlike in Arabic, third-person pronouns and verb forms in Persian and Ottoman Turkish are gender-\nneutral. This means it is sometimes difficult to guess the gender of the person being described. Even in Arabic, \nthough, the rules of poetic meter may dictate the use of a masculine or feminine noun, adjective, or verb form, \nregardless of the person being described. For representations of beauty in early modern Ottoman and Qajar art \nand literature, see Andrews and Kalpakl\u0131, Age of Beloveds, passim; Najmabadi, Women with Mustaches, chapters \n1\u20132; and Francesca Leoni and Mika Natif, eds., Eros and Sexuality in Islamic Art (Farnham: Ashgate, 2013). \n\n28.  The way this beauty ideal is racialized will be discussed further below.", "start_char_idx": 32433, "end_char_idx": 36182, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a26cc7ac-715d-4c93-9682-c316d07dc387": {"__data__": {"id_": "a26cc7ac-715d-4c93-9682-c316d07dc387", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "87bea910-e796-4e69-9727-2ad2ad230302", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "2db98925036261d6c10e25bab8830ea0455ed2f33190a603149e265df495fd38", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "04ccde27-607d-4b9c-ac8d-ce0d35e359d0", "node_type": "1", "metadata": {}, "hash": "929bf0bd4fa8fc63a481c91ea97f478b41fcf88cd3d0695bd4fc0c2a1762cef6", "class_name": "RelatedNodeInfo"}}, "text": "10  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\ntranslations to distinguish \u201chandsome\u201d men from \u201cbeautiful\u201d women.29 For instance, the \nfollowing series of rhyming words accompanies the entrance of both he- and she-characters \ninto their stories: dh\u0101t \u1e25usn wa-jam\u0101l wa-bah\u0101\u02be wa-kam\u0101l wa-qadd wa-\u02bftid\u0101l (having \nbeauty, elegance, radiance, perfection, stature, and symmetry).30 Overall, there is no generic \nterm or metaphor for physical beauty that seems gender-specific in the fifteenth-century \nmanuscript under study. \n\nFaces dominate the paeans to physical beauty in the Nights and are the main referent for \nthe ubiquitous lunar metaphors, but bodies are also described, sometimes in considerable \ndetail. The ideal figure is slender and supple, with some fleshiness in the belly, hips, and \nbuttocks. Recurring metaphors include young deer, gazelles, willow boughs, and spears, all \nof which apply equally to he- and she-characters. Sometimes the bodies of she-characters \nare noted as having breasts that are firm or upright (q\u0101\u02bfidat al-nahd/nahd q\u0101\u02beim).31 The \nemphasis seems to be on firmness rather than size, which is sustained by more figurative \ndescriptions of the term \u201cchest\u201d (\u1e63adr) upon which \u201ctwo pots\u201d (\u1e25uqq\u0101n) or \u201cpomegranates\u201d \n(rumm\u0101n) may appear.32 Significantly, this latter metaphor also appears in the poem that \nopens this article, which is repeated in two different stories to describe a he-character, \nraising questions about the extent to which breasts can be understood to sex the body.33 \nReinforcing this impression of embodied sameness, both he- and she-characters are \ndescribed as possessing \u201csoft curves\u201d (l\u012bnat al-a\u02bf\u1e6d\u0101f) and \u201chips/haunches/buttocks\u201d (ridf) \nthat are \u201cquivering\u201d (murtijj), \u201cfull to bursting\u201d (dagha\u1e63), or \u201cheavy\u201d (thaq\u012bl).34 Similarly, \nnecks, arms, thighs, and bellies are praised for being soft, smooth, and silky; the belly and \nits navel, folds, or creaminess in particular function as a catalyst for sexual arousal in the \nstories.35 The provocative sight of the belly, rather than the genitals, cannot be attributed \n\n29.  For example, compare Haddawy, Arabian Nights, 66 and 114; in the former, a sh\u0101bb mal\u012b\u1e25 is a \u201chandsome \nyoung man\u201d and in the latter, a \u1e63abiyya mal\u012b\u1e25a is a \u201cbeautiful girl.\u201d In a related inconsistency, even where the \nterm \u1e63abiyy is used, it is sometimes translated as \u201cyoung man\u201d (see, for instance, Haddawy, Arabian Nights, 142, \n173), whereas \u1e63abiyya appears frequently and is almost always translated as \u201cgirl.\u201d\n\n30.  Mahdi, 1:128 (she), 212 (he), 232 (he), 233 (he), 240 (she), and with variation in sequence 226 (he).\n31.  Mahdi, 1:128, 157, 245, 436. Brief appearances of juwar, young women purchased as concubines, are \n\ndescribed as having \u201cvirginal breasts\u201d (nahd abk\u0101r); see Mahdi, 1:311, 380.\n32.  The description of the Doorkeeper in \u201cThe Story of the Porter and Three Ladies\u201d is unusual for its emphasis \n\non size, comparing her chest to \u201ca fountain\u201d (sh\u0101dharw\u0101n) and her breasts to \u201ctwo large pomegranates\u201d (fa\u1e25layn \nrumm\u0101n); see Mahdi, 1:129. For caskets/pots of ivory or musk, see Mahdi, 1:194, 542 (see also BNF Arabe 3612, \nfol. 226a; and BNF Arabe 3621, fol. 1a). \n\n33.", "start_char_idx": 36186, "end_char_idx": 39360, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "04ccde27-607d-4b9c-ac8d-ce0d35e359d0": {"__data__": {"id_": "04ccde27-607d-4b9c-ac8d-ce0d35e359d0", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a26cc7ac-715d-4c93-9682-c316d07dc387", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "ad7f539b92b4d7f61f6bb2e84506f0a708bab2a6c7a6120291261503514c0642", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5b441bc4-874a-424f-a964-821bca7737bb", "node_type": "1", "metadata": {}, "hash": "8735c2f99a2ec58054ebdda9e3be40c0160e730d12a56d2baa843fff9169d491", "class_name": "RelatedNodeInfo"}}, "text": "1a). \n\n33.  Mahdi, 1:206; BNF Arabe 3612, fol. 224a. For an even more explicit example in English translation by one \nof the most famous poets of the ninth century, see Thomas Bauer, \u201cThe Arabic Ghazal: Formal and Thematic \nAspects of a Problematic Genre,\u201d in Ghazal as World Literature II: From a Literary Genre to a Great Tradition; \nThe Ottoman Gazel in Context, ed. Angelika Neuwirth, Michael Hess, Judith Pfeiffer, and B\u00f6rte Sagaster, 3\u201313 \n(W\u00fcrzburg: Ergon Verlag, 2006), 9\u201310. For more examples from this genre, along with the argument that pronouns \nin Arabic love poetry can, for the most part, be taken at face value, see Bauer, Liebe und Liebesdichtung, passim.\n\n34.  Mahdi, 1:194, 206, 230, 246, 260, 436, 483, 500, 540; BNF Arabe 3612, fol. 224a. \n35.  Mahdi, 1:129, 251, 333, 541\u201342 (see also BNF Arabe 3612, fol. 226a; and BNF Arabe 3621, fol. 1a\u20131b), 584 \n\n(see also BNF Arabe 3621, fol. 15b; and BNF Arabe 3623, fol. 8b). Belly \u201cfolds\u201d (\u1e6dayy\u0101t) are mentioned in the \ncase of two she-characters, but neither seems to conform to the gendered ideal of fatness Marion Holmes Katz \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  11\n\nto politesse, since genitals are explicitly named in other scenarios. Rather, the belly\u2019s role in \narousal likely reflected the expectations of the audience just as it provided an opportunity \nto eroticize he- and she-characters in the same way. \n\nThe association of youth with so many of these beautiful bodies may suggest that what \nappears to be a shared beauty standard is actually a standard for feminine beauty to which \nyoung men are assimilated before they acquire the trappings of adult masculinity (usually \nmarked by the growth of a full beard). This could mean that young men are being feminized \nwhen they are eroticized or that they occupy a temporary and separately gendered space, \ndistinct from women but still subordinate to adult men.36 The evidence in this manuscript \ndoes not, however, clearly align with either of these options. I have not found a single \ninstance of the use of the term amrad (beardless youth), a well-attested and age-sensitive \ncategory of embodied masculinity.37 More generally, there are very few words that could \nbe said to pertain only to embodied masculinity or femininity. The two most frequent \nexamples are \u02bfidh\u0101r (beard down) and nahd/nuh\u016bd (breasts), but these are by no means \nused every time a he- or she-character, respectively, is described.38 In fact, the ease with \nwhich characters cross-dress convincingly in several stories suggests that bodies were \nimagined to be either so similar or so variable as to provide little visual evidence of sex \nor gender beyond what clothing was understood to convey.39 Indeed, clothing is the most \nobviously gendered element in physical descriptions, as when the occasion for praising a \nshe-character\u2019s face is the lifting of a veil (though beautiful he-characters\u2019 faces are also \n\u201cuncovered\u201d for dramatic effect), but often it communicates as much about luxury and \nwealth as about gender.40 Moreover, in contrast to many of the other textual environments \n\ndescribes for fourteenth- and fifteenth-century Cairo; see Katz, \u201cFattening Up in Fourteenth-Century Cairo: Ibn \nal-\u1e24\u0101\u01e7\u01e7 and the Many Meanings of Overeating,\u201d Annales islamologiques 48, no. 1 (2014): 31\u201353.", "start_char_idx": 39350, "end_char_idx": 42702, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5b441bc4-874a-424f-a964-821bca7737bb": {"__data__": {"id_": "5b441bc4-874a-424f-a964-821bca7737bb", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "04ccde27-607d-4b9c-ac8d-ce0d35e359d0", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "9e96b41696580f961e95e34a40a4e11de678c8392e5031fb615354d22b61d5d6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "54eee6f7-cf26-4220-9c64-b3e062a7c0fa", "node_type": "1", "metadata": {}, "hash": "3366eb9429668f85784de35411596331775ab332e41aecfcd42aec769c7a8737", "class_name": "RelatedNodeInfo"}}, "text": "1 (2014): 31\u201353. As mentioned \nabove, references to full or heavy hips and buttocks in this manuscript apply equally to he- and she-characters, \nand belly folds do not prevent one of the aforementioned she-characters (Princess Budur) from significant \nphysical activity as well as successfully passing as a he-character. \n\n36.  See El-Rouayheb, Before Homosexuality, especially 25\u201333, 60\u201375; and Najmabadi, Women with Mustaches, \n11\u201325.\n\n37.  Ghul\u0101m, usually considered an equivalent of amrad but without the literal association with facial hair, \nappears occasionally. The most common words for desirable characters are sh\u0101bb, \u1e63abiyy/\u1e63abiyya, and j\u0101riya.\n\n38.  It is impossible to say whether he-characters who are not described with beard down are meant to \nbe imagined as beardless or with some other form of facial hair; nor is it possible to say whether desirable \nshe-characters are meant to be imagined with any facial hair at all, though none is mentioned to the best of \nmy knowledge. Likewise, dark hair and \u201ccurling sidelocks\u201d (\u02bfaqrab/\u02bfaq\u0101rib) are praised equally on he- and \nshe-characters (for examples, see Mahdi, 1:206, 246, 333, 536). The only two references I found to very long hair, \nreaching to the waist or ankles, are for she-characters (see Mahdi, 1:246, 483); this does not, of course, tell us \nanything about the length or style of hair of others.\n\n39.  The most obvious example of this is the lengthy period in which Princess Budur is dressed as a man \nin \u201cThe Story of Qamar al-Zaman and Budur,\u201d which will be discussed below. Other examples include King \nShahrayar\u2019s twenty concubines in the frame story who become ten concubines and ten \u201cblack slaves\u201d after \ntaking off their clothes and the episode in which Budur\u2019s brother dresses as a woman in \u201cThe Story of Qamar \nal-Zaman and Budur.\u201d\n\n40.  For examples of unveiling that apply to she-characters only, see Mahdi, 1:126, 294 (sh\u0101lat al-sha\u02bfriyya); \nand 290, 319 (kashafat/sh\u0101lat al-niq\u0101b). For examples of uncovering that apply to both he- and she-characters, \n\n\n\n12  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nin which late medieval Arabic-speakers would have encountered eroticized descriptions, \nwhich explicitly establish separate categories for young men and women, the fifteenth-\ncentury manuscript of the Nights jumbles them up, he- and she-characters moving in \nand out of plots and falling in love with other he- and she-characters.41 All in all, I am \nnot convinced that desirable young men in this manuscript are being either feminized or \nplaced in their own category. Rather, a select group of both he- and she-characters occupy \na shared space of the erotic, not defined by subordination to older men, in which bodies \nappear virtually interchangeable. \n\nThat said, because Arabic second- and third-person pronouns, verbs, and many nouns \nhave masculine and feminine forms, characters are always identifiable in terms of a \ngrammatical gender binary. It could be argued that the combination of Arabic grammar \nand the roles played by characters elsewhere in the stories prompted readers to \u201cflesh out\u201d \ngeneric or metaphorical descriptions of beautiful bodies so as to stress gender differences \nor binary sex, at least in their imaginations if not also in improvised ways in front of an \naudience.42 However, I maintain that it is significant that these differences are not stressed \nin the text, especially in light of the tendency, discussed in the second part of this article, \nfor modern editors and translators to make interventions that do just that. Moreover, \nscholars of the Nights have noted that repetition\u2014of motifs, of descriptive language, of the \nframing device itself\u2014is an \u201ceconomy\u201d that allows for the crafting of highly sophisticated \nnarratives.43 For instance, the same poetic verses and rhyming prose passages are recycled \nfor different characters in the fifteenth-century manuscript.", "start_char_idx": 42686, "end_char_idx": 46593, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "54eee6f7-cf26-4220-9c64-b3e062a7c0fa": {"__data__": {"id_": "54eee6f7-cf26-4220-9c64-b3e062a7c0fa", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5b441bc4-874a-424f-a964-821bca7737bb", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "523e95aa37383bc0aabe435f1d68b35b4d7e8abae7c4033f8998ec9873d13c9c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f4b4308d-a298-4c48-9b74-1fae6ebb6dbd", "node_type": "1", "metadata": {}, "hash": "1ff3b68a5902f65e5e2d7a57fff264fe8ae535e29d9540225571198f3d0182f6", "class_name": "RelatedNodeInfo"}}, "text": "Some might object, therefore, \nto placing such emphasis on a series of repetitive, even formulaic, descriptions that were, \nin any case, secondary to plot. At the same time, repetition draws attention to itself in \nways that accumulate as a reader moves through a text, especially when, as Sandra Naddaff \nputs it, \u201crepetition is attended by difference.\u201d44 When poetic evocations of eroticized \nbodies, which would be familiar to audiences by virtue of literary compendia authored \nby well-known men, issue from the mouths of both he- and she-characters in a series of \nnew or surprising narrative contexts, they likely attracted notice in ways they would not \nhave done otherwise. This kind of repetition may have served, in Sahar Ishtiaque Ullah\u2019s \n\nsee Mahdi, 1:306, 321, 458, 540 (see also BNF Arabe 3612, fol. 225b; and BNF Arabe 3623, fol. 2b), 544 (see also BNF \nArabe 3612, fol. 227a; BNF Arabe 3621, fol. 2b; and BNF Arabe 3623, fol. 3a), 545 (see also BNF Arabe 3612, fol. 227a; \nand BNF Arabe 3623, fol. 3b) (kashafa al-wajh, kashafa al-ghi\u1e6d\u0101\u02be/al-mul\u0101\u02bea \u02bfan al-wajh). \n\n41.  For examples from the proliferation of literary anthologies in this period that devote separate chapters \nto young men and women, see Talib, \u201cEpigram\u201d in Arabic, passim; and for essays that explicitly compare young \nmen and women from the centuries-old Arabic literary genre of contrastive enumeration, see Rosenthal, \u201cMale \nand Female.\u201d\n\n42.  We have no direct evidence of how the Nights was consumed at the time of the production of the \nfifteenth-century manuscript under study, but it is likely to have been in ways analogous to the consumption \nof epic literature in the period, i.e., read either quietly alone or out loud in front of an audience. See Hirschler, \nWritten Word, chapter 5. \n\n43.  See Daniel Beaumont, \u201cLiterary Style and Narrative Technique in the Arabian Nights,\u201d in Marzolph and \nvan Leeuwen, Arabian Nights Encyclopedia, 1:1\u20135.\n\n44.  Sandra Naddaff, Arabesque: Narrative Structure and the Aesthetics of Repetition in \u201c1001 Nights\u201d \n(Evanston, IL: Northwestern University Press, 1991), 82.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  13\n\nwords, \u201cnot only to convey what is important but also to inform and cultivate audience-\nreader expectations.\u201d45 Although we have no direct evidence regarding who constituted \nthe readership of the fifteenth-century manuscript of the Nights, the stories themselves \nportray heterogeneous audiences whose appreciation for a pair of lovers or a beautiful body \nmight be considered to reflect or model external audience attitudes.46 Finally, if what is said, \nrepeatedly, in a text is important, so is what is unsaid. When the sexed body is repeatedly \nunsaid, a binary construction of sex or embodied gender may not be a helpful way to \nunderstand, and may in fact cause us to misunderstand, eroticism within the Nights as well \nas, perhaps, outside it.\n\n1.2 Pairs, Parallels, and Triangles \n\nNot only are eroticized he- and she-characters described in similar terms in the fifteenth-\ncentury manuscript, but they are also put emphatically into relation with each other.", "start_char_idx": 46594, "end_char_idx": 49753, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f4b4308d-a298-4c48-9b74-1fae6ebb6dbd": {"__data__": {"id_": "f4b4308d-a298-4c48-9b74-1fae6ebb6dbd", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "54eee6f7-cf26-4220-9c64-b3e062a7c0fa", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "679fe16e85dc95a727d6d261d52bfc66aa219fbac6d970fca45a10ed006be459", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e71af769-4609-43bb-96e7-dc5e29717fe0", "node_type": "1", "metadata": {}, "hash": "c862f5c550b4010922ed6c82f5fb84e4c1b174cf910385b5037ddb89bed4aef8", "class_name": "RelatedNodeInfo"}}, "text": "Multiple stories revolve around a pair of characters whose beauty is explicitly compared \nusing the terms mithl (like/the same as), shakl (likeness/resemblance), ashbaha (to be \nsimilar/resemble), q\u0101raba (to approximate/be equivalent to), or \u02bf\u0101dala (to be equal to) \nand whose mutual, if often thwarted, desire traces the plot\u2019s dramatic arc.47 These pairings \nconvey the sense that beautiful people belong together and that a sameness that transcends \nor displaces distinctions of gender is the most appropriate basis for a relationship. In \naddition, there is no hint in this manuscript that beauty equates to passivity in matters of \nlove and lust. This is true of both he- and she-characters, whose parallel pursuit of partners \ndecenters the perspective of adult men, so well established in other genres of literature. \nThese pairs and parallels also make space for sexual attraction between characters of the \nsame grammatical gender, while triangles in the text allow for outsiders to collude in the \nerotics on display. \n\nSince passionate love need not be experienced or expressed as erotic, key to this analysis \nare the moments when characters react to beautiful bodies in ways that strongly imply \nsexual desire.48 These reactions range from verbal declarations, such as \u201cfire exploded \nin my heart\u201d or \u201cI lost my mind,\u201d to seemingly uncontrollable nonverbal responses like \nintense gazes, sighs, rapid heartbeat, trembling hands, fainting, exclamations, kisses, and \nembraces.49 Many of these encounters culminate in sexual intercourse, referred to using \nnumerous Arabic terms, including the euphemistic but usually contextually clear \u201csleeping \n\n45.  Sahar Ishtiaque Ullah, \u201cA Response to Zayde Antrim\u2019s \u2018Sex, Sameness, and Embodiments of Desire in the \n1001 Nights,\u2019\u201d paper presented at the Islamic History Workshop, Columbia University, February 20, 2020.\n\n46.  Khaled El-Rouayheb\u2019s discussion of the relationship between homoerotic literature and real-life attitudes \nis also applicable here; see El-Rouayheb, Before Homosexuality, 75\u201385.\n\n47.  For examples of these terms in use, see Mahdi, 1:240, 459, 490, 500, 544 (see also BNF 3612, fol. 227a; BNF \n3621, fol. 2b; and, for a variant, BNF Arabe 3623, fol. 3b), 547 (see also BNF Arabe 3612, fol. 228a), 582 (see also BNF \nArabe 3621, fol. 14b), 590 (see also BNF Arabe 3612, fol. 237b; BNF Arabe 3621, fol. 18a; and BNF Arabe 3623, fol. \n9a), 591 (see also BNF Arabe 3621, fol. 18b; BNF Arabe 3623, fol. 9a; and, for a variant, BNF Arabe 3612, fol. 237b).\n\n48.  For a discussion of the relationship between passionate love and sexual desire in poetry of this period, \nsee El-Rouayheb, Before Homosexuality, 85\u201395.\n\n49.  Examples of such reactions in the text are legion. For the two specific phrases here, see Mahdi, 1:329, 380.", "start_char_idx": 49755, "end_char_idx": 52554, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e71af769-4609-43bb-96e7-dc5e29717fe0": {"__data__": {"id_": "e71af769-4609-43bb-96e7-dc5e29717fe0", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f4b4308d-a298-4c48-9b74-1fae6ebb6dbd", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "2a6676852c273d05b831350199a1f49b9a8cc4625d297a7b4ec3c8a8437cd257", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f7bdfacc-1f95-46cf-92f3-0dceea5f30b6", "node_type": "1", "metadata": {}, "hash": "1e790ed6915c1418ecc302e15346d35e295e856abfd5e3b3bce90b86fc842eb5", "class_name": "RelatedNodeInfo"}}, "text": "For the two specific phrases here, see Mahdi, 1:329, 380.\n\n\n\n14  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nwith/spending the night with\u201d (n\u0101ma \u02bfinda/b\u0101ta ma\u02bfa). In four cases, it is formulated as a \nhe-character \u201ctaking the virginity of\u201d a she-character, but in the more than three times as \nmany cases in which some form of intercourse clearly takes place no mention of virginity \nis made, nor is virginity as such an attribute stressed in descriptions of beautiful bodies.50 \nOther pleasurable activities, primarily eating, drinking, bathing, and massaging, but also \ntalking, reciting poetry, and playing games, are often preludes to sexual intercourse, but \nwhen they stand on their own it is not always clear whether they should be read as erotic.51 \nWhen a succession of such activities takes place between characters who have both been \nestablished as beautiful or who have been described in terms of sameness, I am interpreting \nthe ambiguity as suggestive of the sexual nature of the relationship.\n\nIn the two stories in which the comparable beauty of a pair of characters functions \nmost explicitly as a plot device, their union is facilitated, at least initially, by the \nsupernatural powers of the jinn (\u201cgenies\u201d or demons). In both stories, the humans are \neach championed by a demon, resulting in a kind of beauty contest between them, \nwhich is then either left unresolved or resolved on the basis of something other than \nthe physical attributes of the characters, further emphasizing the sameness of their \nlooks. For instance, at the beginning of \u201cThe Story of Qamar al-Zaman and Budur,\u201d \na stalemate is broken between the two beautiful humans, Prince Qamar al-Zaman and \nPrincess Budur (whose gender-neutral names both mean \u201cmoon\u201d) not on the basis of \ntheir shared physical perfection\u2014which makes them equally desirable\u2014but on the basis \nof their actions. While Qamar al-Zaman is able to resist kissing the sleeping Budur, she \ncannot help kissing and embracing him when their positions are reversed. At this point the \nnarrator of the story interjects a well-known stereotype: \u201cthe desire (shahwa) of women \nis stronger than that of men.\u201d52 This is a gendered distinction, but not one presented, \nat least in this context, in terms of embodied difference.53 Qamar al-Zaman\u2019s restraint \ntakes the form of an internal monologue in which he makes a set of calculations involving \nhis expectation of marriage and willingness to defer gratification, while Budur is simply \nportrayed as not thinking at all. In the end, Qamar al-Zaman wins the contest, not because \nhe is either more or differently physically beautiful, but because he exhibits self-control.  \n\n50.  For these four cases, see Mahdi, 1:250, 440, 486, 532. Interestingly, these four cases include the only two \ntimes in which an act of sexual intercourse described as part of a story\u2019s plot results in a baby. \n\n51.  This is particularly complicated in scenes of attachment between fathers and sons, which sometimes \ninvolve displays of physical intimacy and declarations of passionate love that might strike readers today as \nsexual. The two most prominent examples of this are in \u201cThe Story of the Two Viziers\u201d and \u201cThe Story of Qamar \nal-Zaman and Budur.\u201d \n\n52.  The fifteenth-century manuscript breaks off just before this point in the story, so here Mahdi\u2019s edition \nfollows an eighteenth-century manuscript, which I supplement with three seventeenth-century manuscripts. \nSee Mahdi, 1:551; BNF Arabe 3612, fol. 229a; and BNF Arabe 3621, fol. 4a. BNF Arabe 3623 does not include this \nline. For more on the shahwa of women, see Myrne, Female Sexuality, 57\u201360. \n\n53.  I will discuss this episode further in part 2 of this article. For a different interpretation based on a \npsychoanalytic reading, see Daniel Beaumont, Slave of Desire: Sex, Love, and Death in the \u201c1001 Nights\u201d \n(Madison, NJ: Farleigh Dickinson University, 2002), chapter 4.", "start_char_idx": 52497, "end_char_idx": 56426, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f7bdfacc-1f95-46cf-92f3-0dceea5f30b6": {"__data__": {"id_": "f7bdfacc-1f95-46cf-92f3-0dceea5f30b6", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e71af769-4609-43bb-96e7-dc5e29717fe0", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "79add7901ec7bcee16eb929de378a8c91f2163c95adf3902fe6167f7de9168d8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2346b2fd-a85d-4665-9a46-9b78c1361421", "node_type": "1", "metadata": {}, "hash": "8e1045d818bf21e87c6be0ed86bb6e46d69c086e2e4ea51f075881deaa24c0d3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  15\n\nSimilarly, in \u201cThe Story of the Two Viziers\u201d two demons stage an elaborate ruse whereby \na young man, Badr al-Din, is transported from Basra to Cairo to replace a hunchbacked \ngroom whose physical appearance makes him, in the world of the story, unworthy of the \nbride, Sitt al-Husn, who also happens to be Badr al-Din\u2019s long-lost cousin. After a brief \ndispute in which a she-demon champions the beauty of Sitt al-Husn and a he-demon the \nbeauty of Badr al-Din, they let the contest go unresolved in order to act as matchmakers. At \nthe wedding of Sitt al-Husn and the hunchback, the women attendants allow Badr al-Din into \nthe bride\u2019s unveiling, as they are, en masse, smitten by him. During the proceedings, Badr \nal-Din gazes upon the dazzling bride, just as the assembly gazes upon him, all with mounting \npassion. Afterward, when Sitt al-Husn finds Badr al-Din rather than the hunchback in her \nbedroom, she implores him to sleep with her, quoting poetry to urge him on. Though he is \neasily persuaded, she is portrayed as the initiator and, by implication, as the one with less \nself-control.54 In both stories, the message appears to be that beauty manifests itself equally \nin both kind and degree among he- and she-characters, but the way a character acts on \nfeelings of sexual attraction may reflect gender stereotypes. \n\nNevertheless, the fifteenth-century manuscript produces parallels in which both \nhe- and she-characters express attraction in similar ways and pursue partners whose \nappropriateness is established in terms of a sameness that includes but also exceeds the \nphysical. The clearest examples of these parallels come from \u201cThe Story of the Porter and \nthe Three Ladies,\u201d especially the tales of the Second and Third Dervish (he-characters) and \nthe tales of the Mistress of the House and the Doorkeeper (she-characters).55 The Second \nand Third Dervish both tell stories in which their lack of self-control spells their doom, \nproving that women are not the only ones who let their appetites command them. When \nthe Dervishes first enter, they have each lost an eye and shaved their hair, defects that keep \nthem from being described as beautiful at the outset. Later, their role as narrators of their \nown tales means they are never described as they were before their downfall, though their \nself-narrated encounters with beautiful characters suggest that they too possessed similar \nqualities at the time. In the case of the Second Dervish, after he spends a night enjoying the \ncharms of a gorgeous woman imprisoned in a subterranean chamber, her captor, a demon, \ndiscovers them and exclaims in rage and betrayal, \u201cIt is clear that like (jins) yearns only for \nlike (jins).\u201d56 The use of the term jins, which today may be translated as sex, gender, race, \nor nation, here may refer to the category of humankind (versus the category of jinn).57 \nRegardless of its exact meaning, the demon is recognizing and attributing the affair to \nan essential sameness in the pair. In the Third Dervish\u2019s tale, the narrator happens upon \nan attractive young he-character who had been hidden away by his father in another \n\n54.  Mahdi, 1:249.\n55.  For an analysis of these parallels in terms of narrative repetition, see Naddaff, Arabesque, especially \n\nchapter 4.\n56.  Mahdi, 1:163.\n57.  The term jins here may also be understood as a reference to Aristophanes\u2019s speech in Plato\u2019s Symposium, \n\nwhich portrays lovers as two halves of the same whole. For an articulation of this idea in Arabic in a well-known \neleventh-century work, see Ibn \u1e24azm, \u1e6cawq al-\u1e25am\u0101ma (Damascus: Maktabat D\u0101r al-Bay\u0101n, 2002), 25\u201332. I \nthank one of my anonymous reviewers for pointing this out.", "start_char_idx": 56431, "end_char_idx": 60213, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2346b2fd-a85d-4665-9a46-9b78c1361421": {"__data__": {"id_": "2346b2fd-a85d-4665-9a46-9b78c1361421", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f7bdfacc-1f95-46cf-92f3-0dceea5f30b6", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "62244f5d3b3d09e1b06e2ffa6043a1ce84b1a78a6a2ceb3383ce6a2f08a98377", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "92d63c65-5e52-4833-8f61-bb81f495f4dd", "node_type": "1", "metadata": {}, "hash": "9868807c137e08bdd458655321b1073f0055ee2ec5152a7a5f536a7993de1d97", "class_name": "RelatedNodeInfo"}}, "text": "16  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nsubterranean chamber, in this case to escape a fatal prophecy. The youth is initially hesitant \nbut is then reassured that they can enjoy each other\u2019s company because they are \u201clike\u201d \n(mithl) each other and he is \u201cof his kind\u201d (min jinsihi), which is specified as meaning \nboth human and elite, though other forms of sameness, such as gender, may be implied.58 \nAlthough it is left ambiguous as to whether the two engage in any sex acts, the language \nused for the pleasurable activities they do together\u2014eating, drinking, bathing, staying up \nlate, having stimulating conversation, and sleeping together\u2014is nearly identical to that of \nscenarios in other stories that explicitly involve sexual intercourse.59 \n\nThe tales of the Mistress of the House and the Doorkeeper, whose beauty had been \nestablished by the time they tell their stories, highlight physical sameness as well as status \nand reciprocity to justify their unions. In the encounter featured at the beginning of this \narticle, the Mistress of the House falls in love with a captivating prince reciting the Qur\u02bean \nalone in an enchanted city and begs him to accompany her back to her home in Baghdad. \nTo convince him to agree, she asserts that she is a successful merchant and head of her \nhousehold, while pledging to become his \u201cconcubine\u201d (j\u0101riya) and \u201cwife\u201d (ahl), if he will \nbe her \u201clord/husband\u201d (ba\u02bfl).60 To this, he answers, \u201cYes, indeed, for you are my mistress \n(sayyidat\u012b) and patron (mawl\u0101t\u012b); whatever I do, I will not disobey you.\u201d61 Her wealth and \nindependence balance his piety and nobility, and their promises to each other emphasize \nreciprocity and mutual devotion. Status also factors in the story of the less self-possessed \nDoorkeeper, who agrees to marry a total stranger because of his good looks and the fact that \nthey are each heads of their respective households.62 Like the Dervishes, the two women are \nfilled with desire at the sight of a beautiful body that mirrors their own, but shared status is \nalso stressed as a basis for the relationship. \n\nSometimes status difference may be ignored or minimized by an emphasis on reciprocity, \nas when free men are paired with unfree women. The figure of the refined and sexually \ndesirable concubine (j\u0101riya) makes relationships with kings or well-to-do men legible within \nthe terms of sameness advanced by the fifteenth-century manuscript, especially when \nfeelings are mutual.63 Jullanar, for instance, is a concubine to a king who is so attached to \n\n58.  Mahdi, 1:183.\n59.  The language differences are subtle; for instance, in this case the text says, \u201cwe slept\u201d and \u201cwhen he slept \n\nI slept,\u201d rather than \u201cI slept with him.\u201d For this particular episode, see Mahdi, 1:184\u201385. There are many episodes \nto compare it with, but the most obvious is the parallel episode in the Second Dervish\u2019s tale; see Mahdi, 1:159. \n\n60.  I have translated j\u0101riya as \u201cconcubine\u201d throughout this article, as it is most often used to describe a \ncategory of enslaved woman. That is not literally the case here, but the connotation applies in that love has \nmade her a captive to his will. The other connotation of j\u0101riya is sexual availability, which is also implied here.\n\n61.  Mahdi, 1:207\u20138. The terminology in this exchange blurs distinctions of free and unfree legal status just \nas it blurs the gendered hierarchy early Muslim jurists insisted defined marriage; for more on this, see Kecia Ali, \nMarriage and Slavery in Early Islam (Cambridge, MA: Harvard University Press, 2010).\n\n62.  Mahdi, 1:212.", "start_char_idx": 60218, "end_char_idx": 63802, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "92d63c65-5e52-4833-8f61-bb81f495f4dd": {"__data__": {"id_": "92d63c65-5e52-4833-8f61-bb81f495f4dd", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2346b2fd-a85d-4665-9a46-9b78c1361421", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "ce9090bd3f58d4fea0110a288f5b2cd262e6da2a740a2c569100c09dbf4219f9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e5477742-0bb7-4bab-9771-930f4235aed4", "node_type": "1", "metadata": {}, "hash": "004f8e41524496b88a9a48928c8f613c9b14575e3425f4aab6da1307bbae31f0", "class_name": "RelatedNodeInfo"}}, "text": "62.  Mahdi, 1:212. Another example of this comes in \u201cThe Story of Jullanar of the Sea\u201d: when Badr\u2019s mother is \nlooking for a bride for him, she says she will only marry him to \u201chis like\u201d (mithlihi) in both beauty and a series \nof other qualities that include intelligence and social status; see Mahdi, 1:499.\n\n63.  For a related story type that occurs in later manuscripts of the Nights, as well as in a handful of authored \nworks of medieval Arabic belles-lettres, see Geert Jan van Gelder, \u201cSlave-Girl Lost and Regained: Transformations \nof a Story,\u201d Marvels & Tales 18, no. 2 (2004): 201\u201317. For more on the figure of the j\u0101riya in this period, see the \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  17\n\nher that he forsakes all the other women of his household. In recognition of his devotion, \nshe reveals herself as the daughter of an undersea king, but agrees to stay with him on \nland and bear his son and heir.64 Shams al-Nahar, a concubine of the storied Caliph Harun \nal-Rashid, has a tragic love affair with an elegant young man, one of the \u201csons of the kings \nof Persia\u201d (awl\u0101d mul\u016bk al-\u02bfajam). They are portrayed repeatedly as well-matched in beauty \nand eloquence, if ultimately doomed by circumstance.65 Finally, Anis al-Jalis, a concubine \npurchased for a king, falls in love with the son of a vizier whose beauty rivals her own. Upon \nhis promise never to marry, abuse her, or sell her, they spend the rest of their lives together \nunder the approving eyes of various observers, including Caliph Harun al-Rashid.66 The text \ndoes not offer, however, any parallel possibility of appropriate relationships between free \nwomen and unfree men, as will be discussed further below.\n\nAnother way in which sameness is emphasized in many stories is through roughly \nequivalent age pairings. Although exact ages are given in only a few cases, the words \nmost frequently used for beautiful characters\u2014sh\u0101bb, \u1e63abiyy/\u1e63abiyya, ghul\u0101m, j\u0101riya\u2014all \neither literally mean young or have strong connotations of youth.67 Badr al-Din and Qamar \nal-Zaman are just over twenty when they encounter, respectively, Sitt al-Husn, described \nas \u201cabout twenty,\u201d and Budur, whose many similarities to Qamar al-Zaman include, it is \nstated, age.68 The ages of the respective partners of the Second and Third Dervishes are also \nspecified, the first being a \u1e63abiyya mal\u012b\u1e25a (beautiful young woman) of thirty-seven and the \nsecond a sh\u0101bb mal\u012b\u1e25 (beautiful young man) of fifteen, though it is unclear how old the \nDervishes themselves are at the time of the encounters.69 In some cases boys are described as \nbeautiful as they grow up, with the ages of twelve, fifteen, and sixteen invoked as moments \nwhen their looks are admired and/or they are deemed ready for marriage, but the girls with \nwhom they are eventually paired seem to be about the same age.70 Beard down (\u02bfidh\u0101r) and, \nin one case, a mustache (sh\u0101rib) appear in physical descriptions of beautiful he-characters, \nbut facial hair is not mentioned at all in at least as many other descriptions, which does \n\nessays in Matthew S. Gordon and Kathryn A. Hain, eds., Concubines and Courtesans: Women and Slavery in \nIslamic History (New York: Oxford University Press, 2017).\n\n64.  Mahdi, 1:486\u201388. \n65.  Mahdi, 1:380\u201382.\n66.  Mahdi, 1:436\u201343, 480.\n67.  It is important, however, to remember that the concept of \u201cyouth\u201d is a social construction and may have \n\nvaried considerably from the way we understand it today.", "start_char_idx": 63784, "end_char_idx": 67285, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e5477742-0bb7-4bab-9771-930f4235aed4": {"__data__": {"id_": "e5477742-0bb7-4bab-9771-930f4235aed4", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "92d63c65-5e52-4833-8f61-bb81f495f4dd", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "1081da0dc3b4efac199961e634c0432f2e2ff6af32b50e5bb2aaf61d3c8b7619", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3c5bbe10-22f8-4c44-8161-72c02b3f5001", "node_type": "1", "metadata": {}, "hash": "742498878d62480aa246cc7047ae7bb1fcb71dc75fc6b5381c9dc2901fc63937", "class_name": "RelatedNodeInfo"}}, "text": "Syrinx von Hees\u2019s analysis of Qur\u02beanic commentaries \nfrom the Mamluk period reveals that the term shab\u0101b referred to the prime of life enjoyed by bearded men up \nto the age of forty; see von Hees, \u201cDie Kraft der Jugend und die Vielfalt der \u00dcbergangsfasen: Eine historisch-\nanthropologische Auswertung von Korankommentaren des 10. bis 15. Jahrhunderts,\u201d in Islamwissenschaft als \nKulturwissenschaft I: Historische Anthropologie \u2013 Ans\u00e4tze und M\u00f6glichkeiten, ed. Stephan Conermann and \nSyrinx von Hees, 139\u201376 (Schenefeld: EB-Verlag, 2007).\n\n68.  Mahdi, 1:234, 240, 536, 590 (on Budur\u2019s age, see also BNF Arabe 3612, fol. 237b; and BNF Arabe 3621, fol. \n18a).\n\n69.  Mahdi, 1:161, 164, 184.\n70.  See, for examples, Mahdi, 1:233, 496, 499. In \u201cThe First Old Man\u2019s Tale,\u201d two marriages take place, one in \n\nwhich the girl is twelve (and, it is said, has yet to go through puberty) and another in which the boy is twelve; \nsee Mahdi, 1:78\u201381.", "start_char_idx": 67286, "end_char_idx": 68221, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3c5bbe10-22f8-4c44-8161-72c02b3f5001": {"__data__": {"id_": "3c5bbe10-22f8-4c44-8161-72c02b3f5001", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e5477742-0bb7-4bab-9771-930f4235aed4", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "6934fe1c8f5a2396f18ef559d2adf3f9cbd3556f47593bffdd4cd13d308c2efd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c722cb97-e865-44b8-96cc-009cf7f4faf1", "node_type": "1", "metadata": {}, "hash": "1e07f5927661d0f8bafad4a58431f87b36689f97e4f31eab1f862629d5630305", "class_name": "RelatedNodeInfo"}}, "text": "18  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nnot mean, of course, that it was not present.71 Only one beautiful character, to the best of \nmy knowledge, is portrayed as growing a full beard, at which point in the story he begins \nto pursue a youth who turns out to be his son.72 Regardless, the vast majority of couples in \nthe fifteenth-century manuscript are about the same age, which complicates the emphasis \nin other texts on the erotic agency of elite men, whose dominance was often expressed \nsexually through age asymmetry.73 By contrast, the appeal here seems to be the spectacle \nof sameness produced by characters of commensurate age, beauty, and status attracted to \neach other. \n\nIn many cases, this spectacle is staged explicitly for admiring audiences within the story, \naudiences in which elite men are by no means the majority. As has already been discussed, in \ntwo stories the role of demons is to test, and attest to, the sameness of a beautiful pair; this \ninvolves much gazing down on human forms and rhapsodizing over their loveliness. Other \nstories feature various groups of bystanders whose eyewitness testimony and seemingly \ninvoluntary physical reactions make clear that a character is being eroticized. In \u201cThe Story \nof the Two Viziers,\u201d whenever Badr al-Din would go out in the city of Basra, people would \n\u201clook\u201d (na\u1e93ara) at him and marvel at his beauty.74 When he is later transported to Cairo for \nSitt al-Husn\u2019s wedding, the guests \u201clook\u201d (na\u1e93ara) and \u201cgaze\u201d (a\u1e25daqa) at him, imagining \nthemselves in his arms.75 Finally, after the wedding night, when he is dropped in his sleep \noutside the gates of Damascus by the jinn, a crowd assembles to admire his half-naked \nform, exclaiming in pleasure at the sight of his creamy thighs and belly.76 Similarly, when \nPrincess Budur, disguised as a man, appears to a group of courtiers and state officials, they \nare inspired just by \u201clooking\u201d (na\u1e93ar) at her/his beauty and elegance.77 The responses of \nthese diverse observers suggest that the erotics of sameness cultivated in the stories was \nimagined as enjoyable for both men and women, rich and poor.\n\nIn several stories, third parties act as go-betweens for or witnesses to a well-matched \npair, resulting in a triangulation of desire. The tragic love story of \u02bfAli b. Bakkar and Shams \nal-Nahar is set in motion by a merchant whose appreciation of the two beautiful young \npeople motivates him to abet their union. Hidden behind a piece of furniture, he describes \nhis pleasure in watching them recite passionate poetry to each other: \u201cI have never before \n\n71.  For examples of beard down, see Mahdi, 1:114, 206, 220, 262, 438, 497, 536; for a mustache, see Mahdi, \n1:490. \n\n72.  See Mahdi, 1:260. This is a highly ambiguous episode, in which the father rhapsodizes about the son\u2019s \nbeauty, feeds him from his hand, and follows him around the city. The son accuses the father of inappropriate \nsexual desire before they realize they are father and son and the desire was actually just a case of \u201cblood longing \nfor blood\u201d; see Mahdi, 1:261\u201369. \n\n73.  This has been particularly well elaborated in Everett Rowson\u2019s work on early Arabic literature, in which \nadult men may sexually pursue subordinate members of society, including younger men, women, non-Muslims, \nand slaves, without endangering their masculinity and social status; see, for instance, Rowson, \u201cTraffic in Boys.\u201d \nSee also El-Rouayheb, Before Homosexuality, chapters 1\u20132; and Bauer, \u201cMale-Male Love.\u201d\n\n74.  Mahdi, 1:234.\n75.  Mahdi, 1:243\u201344.\n76.  Mahdi, 1:251.\n77.  Mahdi, 1:592; BNF Arabe 3612, fol. 238a; BNF Arabe 3621, fol. 19a.", "start_char_idx": 68225, "end_char_idx": 71865, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c722cb97-e865-44b8-96cc-009cf7f4faf1": {"__data__": {"id_": "c722cb97-e865-44b8-96cc-009cf7f4faf1", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3c5bbe10-22f8-4c44-8161-72c02b3f5001", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "d62256f63527d8d004f2f9a11bc38f438a05fb67b81cc9f6aade0c4860a96687", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "325474fc-43be-4a8a-ba41-3a7382deb78b", "node_type": "1", "metadata": {}, "hash": "27b96b9001ab7e4a05b574d749bc0736e44e5a5d6a354e328ff29ac2796cf9a3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  19\n\nseen two people more beautiful than the two of them, as I have never, before them, seen \na sun embrace a moon.\u201d78 Similarly, in the love story of Nur al-Din and Anis al-Jalis, two \nscenes are staged in which a third character bears witness to the eroticized sameness of \nthe pair. First, an elderly gardener finds them sleeping on the grounds of a caliphal estate \nand, after uncovering their faces, is so taken by their beauty\u2014\u201cthey were like two moons \n(qamarayn)\u201d\u2014that he cannot bring himself to evict them. Instead, he is moved to recite \npoetry and to begin massaging the legs of Nur al-Din.79 Later, the couple persuades him \nto feast with them in one of the palaces on the grounds. Upon noticing the lights in the \nbuilding, Caliph Harun al-Rashid devises a plan to climb a tree and catch the trespassers in \nthe act. Peering through a window, he is greeted by such a delightful sight\u2014\u201ctwo moons\u201d \ndrinking wine and making music\u2014that his anger melts away and he is moved to bestow \nupon them his considerable largesse.80 In another story, an old woman acts as a go-between \nfor a young couple who fall in love at first sight, she on her balcony and he on the street \nbelow. In this case, the old woman recites poetry to each of them, ventriloquizing one\u2019s \ndevotion and visualizing the other\u2019s beauty. Through the pictures she paints with words, \nthe old woman functions as a stand-in for the absent beloved.81 Such scenes of witnessing, \nenabling, and enacting may have presented an opportunity for audiences outside the text \nto imagine themselves within the story. Third parties can be seen as proxies for readers \nwho have before them two seemingly interchangeable, though in these cases grammatically \ndistinct, objects of desire. This form of triangulation makes space for difference, thus \nenlarging the field of sexual possibility for the audience, without disturbing the erotics of \nsameness produced by the pairs and parallels in the stories.\n\n1.3 Sexed and Racialized Bodies\n\nWhen difference is emphasized, however, in sexual scenarios, it is done primarily for the \npurpose of comedy or derision. This is usually signaled by an explicitly sexed or racialized \nbody. The most graphic references to genitalia in the fifteenth-century manuscript occur \nin encounters structured by socioeconomic difference. In these situations, the appearance \nof genitalia suggests sexual arousal but also throws into question the mutuality of the \nencounter, blurring the line between titillation and ridicule. This reinforces the sense \nconveyed elsewhere in the manuscript that the sexed body is peripheral to and may even \ninterrupt circuits of desire. Unlike socioeconomic difference, which provides fodder for \ncomedy in the stories, racial difference, when marked, invites contempt and, ultimately, \nviolence. Black skin is never mentioned as a feature of a beautiful body in the fifteenth-\ncentury manuscript. In terms of color, redness is the dominant attribute of beautiful faces, \n \n\n78.  Mahdi, 1:388.\n79.  Mahdi, 1:458\u201359. Other pairs are described as \u201ctwo moons\u201d (qamarayn), using the Arabic dual that \n\nstresses the sameness of their beauty; for examples, see Mahdi, 1:226, 545 (see also BNF Arabe 3612, fol. 227a; \nand BNF Arabe 3623, fol. 3b), 592. \n\n80.  Mahdi, 1:466.\n81.  Mahdi, 1:329\u201333.", "start_char_idx": 71870, "end_char_idx": 75268, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "325474fc-43be-4a8a-ba41-3a7382deb78b": {"__data__": {"id_": "325474fc-43be-4a8a-ba41-3a7382deb78b", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c722cb97-e865-44b8-96cc-009cf7f4faf1", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "aa7d3866b2a09f99f8fc40011a5785ed76e6077667a8375435d06742193322b9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "94d8ef2c-4b53-48e6-9891-280a42e2211a", "node_type": "1", "metadata": {}, "hash": "a332914f900eb2fcf367b0677969d8bd830c69cdb84c42a676a2307cf7533db0", "class_name": "RelatedNodeInfo"}}, "text": "20  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nwith ruddy, rosy, or ruby cheeks set in contrast to white teeth, black hair, or a dark beauty \nspot.82 Radiance and luminosity, as when a sun or moon illuminates a sky, may imply a \nlight complexion, but the far-ranging geographies, both imagined and real, that the stories \ntraverse likely conjured various forms of racialized desirability within the parameters of \nthis beauty ideal.83 What is absolutely clear, however, is that all the characters marked as \n\u201cblack\u201d in the stories are also attributed slave status, and the two sexual scenarios that \ninvolve a she-character and a \u201cblack slave\u201d are presented as evidence of women\u2019s perfidy \nand punished dramatically. \n\nOne of the most well-known erotic sequences in the Nights, the opening to \u201cThe Story of \nthe Porter and the Three Ladies,\u201d may be read as both sexual fantasy and physical comedy. \nIt features a porter hired by a well-dressed woman in a market in Baghdad who ends up \ninviting him to spend the evening feasting in her sumptuous home along with her two \nbeautiful sisters. The porter is included in the revelries out of a combination of amusement \nand pity; he recites verses to plead his case that make the women laugh, and the sister \nwho initially hired him wants to reward him for his hard work. Ultimately, he returns the \npayment he received for his services in the market and says, \u201cTake me as a servant (khad\u012bm) \nrather than a companion (nad\u012bm).\u201d84 His socioeconomic difference thus accentuated, the \npartying begins, replete with singing, dancing, and various forms of touching: kissing, \nbiting, rubbing, and so on. As they get drunk, a game of erotic wordplay commences. Each \nsister undresses, first washing herself as the others watch, and then sits in the porter\u2019s \nlap, demanding he name her genitals. Every time the porter comes up with a name that \ndoes not please her, he gets slapped. When it is his turn, he undresses and does the same, \nculminating in a witty punchline in which he plays the name of his penis\u2014\u201cinserts\u201d it, \nperhaps\u2014into the metaphorical names each of the women had previously insisted on for \ntheir vaginas.85 The lengthy lists of Arabic terms for genitalia that come out of this scene, \nranging from the formal to the crude, emphasize sex difference, just as the porter\u2019s service \nprofession and the fact that he is not described as beautiful in any way cement his social \nand physical difference from the women. Although most of the episode seems pleasurable \nfor all involved, the porter\u2019s perspective is described as one of astonishment and bliss, \nwhereas the women\u2019s reactions tend toward amusement and laughter. Moreover, although \n\n82.  Comparisons of skin to cream, silk, or marble seem more immediately evocative of texture than of color. \nOne beautiful character is described twice as having \u201ca neck like marble\u201d (\u02bfunuq ka-l-marmar); see Mahdi, 1:231, \n244. Husain Haddawy translates this as \u201ca neck like white marble,\u201d which seems an instance of reading color \ninto the text; see Haddawy, Arabian Nights, 196, 210. \n\n83.  This is reinforced in three places in the fifteenth-century manuscript when a group of concubines \n(juwar) are described as of \u201call geographical origins\u201d (s\u0101\u02beir al-ajn\u0101s). One of these scenes is set in a slave market \nspecified as having concubines for sale representing regions and peoples from sub-Saharan Africa, Europe, and \nCentral Asia; see Mahdi, 1:449, 457, 481. \n\n84.  Mahdi, 1:131\u201332.\n85.  For an analysis of the language used in this episode, see Erez Naaman, \u201cEating Figs and Pomegranates: \n\nTaboos and Language in the Thousand and One Nights,\u201d Journal of Arabic Literature 44 (2013): 335\u201370, at 362\u201364. \nFor a contrasting reading that focuses on the metaphorical language of the female body, see Naddaff, Arabesque, \nespecially chapter 2.", "start_char_idx": 75272, "end_char_idx": 79116, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "94d8ef2c-4b53-48e6-9891-280a42e2211a": {"__data__": {"id_": "94d8ef2c-4b53-48e6-9891-280a42e2211a", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "325474fc-43be-4a8a-ba41-3a7382deb78b", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "098c35c1edc0e61889a2b24071e23b586136ceb769b86543e016af360393aa01", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "202fcbd4-7f21-41a7-a644-a73bf658ef21", "node_type": "1", "metadata": {}, "hash": "8dc5d3cd246826a36964b84f3a9ae7a0aa4a31b98f56a2dc76a70fa0c88e5802", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  21\n\nslapping, like biting can certainly be associated with eroticism, the repeated references to \nthe porter\u2019s sore neck and shoulders to the point that he starts to \u201cworry\u201d (karaba) and to \nfeel as though he is \u201cchoking to death\u201d (inkhanaqa) suggest that he is not having as much \nfun as his hosts. Ultimately, in this scene the porter walks the line between being laughed \nwith and being laughed at, and in any case the comedic elements certainly balance, if not \noutweigh, the erotic ones.\n\nIf \u201cThe Story of the Porter and the Three Ladies\u201d can be read as a sexual fantasy in \nwhich an ordinary man gets to spend the night of his life with three beautiful women, the \ntales of the barber\u2019s six brothers in \u201cThe Hunchback Story\u201d feature a series of ordinary \nmen who suffer just for daring to dream of such a scenario. For instance, \u201cThe Tale of the \nSecond Brother\u201d stages what could be thought of as a mean-spirited version of the opening \nto \u201cThe Porter and the Three Ladies.\u201d The brother is lured to a mansion by an old woman \nwho promises him luxury and pleasure. She leaves him in an opulent garden where he is \nsoon joined by a beautiful she-character surrounded by companions. As they eat, drink, and \nlisten to music, she pretends to flirt with him, all the while laughing at him behind his back. \nShe begins slapping him and encourages her companions to hit him too. She then orders \nthat they shave his facial hair, take off his clothes, and make him chase her around the \ngarden until his penis becomes erect. At that point she lures him to a trapdoor that plunges \nhim\u2014naked, hairless, and aroused\u2014into the middle of a crowded marketplace, where he \ngets beaten up and hauled away by the police.86 In two other stories, the barber\u2019s brothers \nare lured by beautiful women into financial scams, one of which involves a gruesome mass \nmurder. All six tales, including those that do not directly involve sexual encounters, stage \nelaborate scenes of humiliation or stress the brothers\u2019 gullibility, disability, and poverty.87 \nThough this may not seem funny today, the intended comic effect is evidenced by the fact \nthat the barber\u2019s narration of his brothers\u2019 stories is immediately directed at a caliph, who \ngreets each vignette with laughter and at one point falls on his back in mirth.88 \n\nWhile it may be possible to imagine someone fantasizing about being in the shoes of the \nporter, it is difficult to imagine the same in the case of the barber\u2019s brothers. One moment \nin \u201cThe Hunchback Story,\u201d however, offers up a match better suited to such characters. \nThe barber, describing some of his friends to a well-to-do young man he meets in Baghdad, \nemphasizes the beauty of one of them, a garbage collector, in terms reminiscent of other \neroticized he- and she-characters in the stories, reciting verses that compare his movement \nto the swaying of a bough.89 Although this physical description evokes a beautiful body \nthat anyone might appreciate, it seems to be his socioeconomic status, not his grammatical \ngender, that makes him a more appropriate match for the barber and his ilk than for the \n\n86.  Mahdi, 1:354\u201357.\n87.  The issue of disability and its relationship to difference, as it manifests here as well as in the various \n\nhunchback characters and the one-eyed dervishes, is worth further investigation from a historical perspective; \nfor an illuminating study that addresses this time period, though not the Nights, see Kristina L. Richardson, \nDifference and Disability in the Medieval Islamic World: Blighted Bodies (Edinburgh: Edinburgh University \nPress, 2012).\n\n88.  Mahdi, 1:363.\n89.  Mahdi, 1:342.\n\n\n\n22  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nwell-to-do young man, who shows no interest whatsoever.", "start_char_idx": 79120, "end_char_idx": 82957, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "202fcbd4-7f21-41a7-a644-a73bf658ef21": {"__data__": {"id_": "202fcbd4-7f21-41a7-a644-a73bf658ef21", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "94d8ef2c-4b53-48e6-9891-280a42e2211a", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "81baaa90d66acc945f52b05a91389fd0ccd8d42ccf23ecf5ede19c4f4654ad05", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "50eaf0fa-1d90-48cb-a71f-36a09000f669", "node_type": "1", "metadata": {}, "hash": "eaca983cdbf0f83d0ec90b8f1fe346b73d8e7037bf360f474835ba16327ed9c4", "class_name": "RelatedNodeInfo"}}, "text": "This is also an opportunity \nfor comedy, since the verses conclude with wordplay on the garbage collector\u2019s lowly \nprofession, and the well-to-do young man reacts with amusement as well as exasperation. \nThis poem is notable for being the only one, to the best of my knowledge, in the fifteenth-\ncentury manuscript that reflects the contemporary popularity of a poetic genre in which \nnon-elite men and women were eroticized through witty takes on their urban trades.90 \n\nThough characters of lower socioeconomic standing are frequently the butts of jokes, \ntheir aspirational desires are depicted as unrealistic rather than threatening. Characters \ndescribed as \u201cblack,\u201d however, are not only even less fully developed but also associated \nwith sexual deceit and danger.91 As Rachel Schine has shown, the scenes of infidelity and \ntheir violent aftermaths in the frame story are shot through with blackness.92 The parties \ninvolved in the first act of infidelity, King Shahzaman\u2019s wife and a kitchen servant, are not \ndescribed physically, but their clear status difference and the murderous rage into which the \nsight of them sends Shahzaman set up the next, more spectacular, scene of infidelity.93 This \nscene, which is first witnessed by Shahzaman from a window and then repeated later under \nthe eyes of both brothers, features King Shahrayar\u2019s gazelle-like wife and a \u201cblack slave\u201d \n(\u02bfabd aswad) named Mas\u02bfud who jumps down from a tree to mount her. She is accompanied \nby twenty companions in women\u2019s clothing who, once undressed, appear as ten concubines \n(juwar) and ten \u201cblack slaves\u201d (\u02bfab\u012bd s\u016bd), both categories of enslaved people but the former \nconnoting higher status than the latter. These ten pairs then proceed to copulate.94 While \nthe concubines are racially unmarked, one of the terms used for the sex acts that ensue is \nsakhkham\u016bhum, which means slangily \u201c[the slaves] fucked them\u201d and literally \u201c[the slaves] \nblackened them.\u201d95 Schine argues that this verb and the mass violence with which King \nShahrayar ultimately reacts\u2014killing all of the women in the palace and vowing to take a \nnew wife every night only to execute her in the morning\u2014reveal profound anxiety about \nracial mixing in the royal household.96 This anxiety is intensified not only by the fact of \nthe deception but also by the apparent difficulty of detecting it, as each time upon getting \n\n90.  See Adam Talib, \u201cCitystruck,\u201d in The City in Arabic Literature: Classical and Modern Perspectives, ed. \nNizar F. Hermes and Gretchen Head, 138\u201364 (Edinburgh: Edinburgh University Press, 2018); Thomas Bauer, \n\u201c\u2018Ayna h\u0101dh\u0101 min al-Mutanabb\u012b!\u2019: Toward an Aesthetics of Mamluk Literature,\u201d Maml\u016bk Studies Review 17 \n(2013): 5\u201322; and Rosenthal, \u201cMale and Female.\u201d\n\n91.  The same could be said of sexual relations across the human/demon divide, and demons are sometimes \ndescribed as \u201cblack\u201d or associated with \u201cdarkness\u201d; see Mahdi, 1:23, 160. The difference is that they are portrayed \nas the captors of women, rather than as the women\u2019s chosen sexual partners. \n\n92.  Rachel Schine, \u201cReading Race and Racism in the 1001 Nights,\u201d in Approaches to Teaching the Arabian \nNights, ed. Paulo Lemos Horta (forthcoming). See also Ferial J. Ghazoul, Nocturnal Poetics: \u201cThe Arabian Nights\u201d \nin Comparative Context (Cairo: American University in Cairo Press, 1996), 26\u201327, 32\u201333. \n\n93.  Mahdi, 1:57. In eighteenth- and nineteenth-century versions, this \u201cman from among the kitchen boys\u201d \n(rajul min \u1e63iby\u0101n al-ma\u1e6dbakh) was changed to a \u201cblack slave\u201d (\u02bfabd aswad); see Mahdi, 2:34.\n\n94.  Mahdi, 1:59. \n95.  The concubines are not described as \u201cwhite\u201d in the fifteenth-century manuscript. That adjective is \n\ninserted only in eighteenth-century manuscripts; see Mahdi, 2:35.", "start_char_idx": 82958, "end_char_idx": 86707, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "50eaf0fa-1d90-48cb-a71f-36a09000f669": {"__data__": {"id_": "50eaf0fa-1d90-48cb-a71f-36a09000f669", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "202fcbd4-7f21-41a7-a644-a73bf658ef21", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "cf9aba528769f3ebd71630c57c0ac6b8df4e1feac56dbfab2b90b6bfce865f62", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3f69328d-70f6-4857-888b-bafae1db18d0", "node_type": "1", "metadata": {}, "hash": "93384f96c8263aa9dde698a56d800ee5656bb622394e9a0fbe592be48a117241", "class_name": "RelatedNodeInfo"}}, "text": "For the use of the verb sakhkhama, see \nMahdi, 1:62.\n\n96.  Schine, \u201cReading Race.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  23\n\ndressed the group \u201cbecame twenty concubines to anyone who saw them (yar\u0101hum).\u201d97 Thus \nframed by an optical illusion of sameness, the dysfunction at the heart of this orgiastic \nspectacle is rendered even more shocking.\n\nA more elaborate example comes not long after the frame story in \u201cThe Tale of the \nEnchanted King,\u201d in which a king discovers that his wife has been cheating on him with a \n\u201cdiseased black slave\u201d (\u02bfabd aswad mubtalan). The combination of blackness, slave status, \nand a \u201cblighted body\u201d seems intended to elicit disgust from the audience.98 Moreover, his \nunkempt dwelling in a slum outside of town, the crude food and drink he offers her, and \nthe rough floor where they lie together present a parodic inversion of the opulent erotic \nscenes in other stories and make the queen\u2019s behavior appear particularly irrational and \ndemeaning. Even worse, her desire for him seems greater than his desire for her. She calls \nhim \u201cbeloved of my heart\u201d (\u1e25ab\u012bb qalb\u012b), whereas he calls her \u201ccursed woman\u201d (mal\u02bf\u016bna) \nand threatens to withhold sex if she does not do as he wants.99 The entire situation stands in \nstark contrast to her marriage to a king whose beauty is evoked at the beginning of the story \nand whose status as her cousin makes their match in many ways an exemplar of sameness. \nUltimately, this king, with help from another king who feels sorry for him, manages to get \nrevenge, and both the wife and her lover end up slain. \n\nThese stories of infidelity and retribution emphasize the treachery of women and the \nabjection to which their lack of self-control may drive them, themes that come up elsewhere \nin the Nights. The likelihood that audiences would have imagined some of the many \nconcubines that fill the pages of the fifteenth-century manuscript with dark skin suggests \nthat the problem in these cases was not just racial mixing, but queens choosing slaves over \nkings.100 This is arguably also why the bodies of the \u201cblack slaves\u201d in these scenarios are \nunsexed; they are primarily signifiers of women\u2019s duplicity and sexual excess and only \nsecondarily racial stereotypes or biological threats in and of themselves.101 Nonetheless, \nit is likely that these stories confirmed both misogynistic and racist attitudes among the \naudience of the fifteenth-century manuscript. As opposed to the situations in which sexed \n \n\n97.  Mahdi, 1:59, 61.\n98.  Mahdi, 1:117. I take \u201cblighted body\u201d from the subtitle of Richardson\u2019s Difference and Disability in the \n\nMedieval Islamic World. Translators sometimes render mubtal as \u201cleprous,\u201d though Richardson shows that \nmore specific terms tended to be used for leprosy in this period.\n\n99.  Mahdi, 1:117.\n100.  For examples of diversity among concubines in the stories, see Mahdi, 1:368, 449, 457, 481. For explicit \n\nmentions of a \u201cblack concubine,\u201d see Mahdi, 1:208, 296. For a related interpretation of the \u201chusband-wife-\nmaster-slave\u201d dynamic in the frame story, see Beaumont, Slave of Desire, 49. As Schine reminds me, \u201cthis is \na legal breach as well as a social one\u201d (personal communication). According to Kecia Ali, the possibility that \nwomen might have sexual rights to their slaves akin to those granted men (and the related possibility that \nwomen might therefore have licit access to more than one sexual partner as men did) was shut down early on \nin the development of Islamic jurisprudence; see Ali, Marriage and Slavery, 12\u201315, 176\u201383. \n\n101.", "start_char_idx": 86708, "end_char_idx": 90321, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3f69328d-70f6-4857-888b-bafae1db18d0": {"__data__": {"id_": "3f69328d-70f6-4857-888b-bafae1db18d0", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "50eaf0fa-1d90-48cb-a71f-36a09000f669", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "87994511d4313f01cb5afedf3023d63da31a5278268312535a699d87fc641b0f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fc1c5c53-1399-4aa2-a54e-61567046f844", "node_type": "1", "metadata": {}, "hash": "1061a15ae0b8073ea60ff0452c71287d719d46f0a207e6fb22c2f9597d5e2089", "class_name": "RelatedNodeInfo"}}, "text": "101.  That said, in other examples of popular Arabic literature from the period, it is \u201cthe female body\u2019s \nsexual and biological vulnerability [that] is cautionarily represented through the black body\u201d; see Rachel \nSchine, \u201cConceiving the Pre-Modern Black-Arab Hero: On the Gendered Production of Racial Difference in S\u012brat \nal-Am\u012brah Dh\u0101t al-Himmah,\u201d Journal of Arabic Literature 48 (2017): 298\u2013326, at 325.\n\n\n\n24  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nbodies highlight poor men\u2019s inappropriate desire for comedic effect, the situations involving \nracialized bodies highlight rich women\u2019s excessive desire and always result in death.102 \n\nPart 2: Modern (Mis-)Readings of \u201cThe Story of Qamar al-Zaman and Budur\u201d\n\nWhile sex across racial difference retains its negative associations in the modern \ndissemination of the Nights, a new set of anxieties crops up over sameness.103 What seems \ntaken for granted in the fifteenth-century manuscript\u2014namely, that he- and she-characters \nare eroticized in the same way and that the field of sexual possibility is not structured \nby binary constructions of sex or embodied gender\u2014seems to require explanation or \nintervention starting in the nineteenth century. Specifically, the two most important \nArabic print versions of the Nights, the Bulaq (1835) and Calcutta II (1839\u201342) editions, alter \nthe conclusion to \u201cThe Story of Qamar al-Zaman and Budur\u201d so as to emphasize sexual \nbinaries.104 This tendency is magnified in subsequent translations and scholarship that read \nsexed bodies into other parts of the story in order to make sense of its erotics. \n\n\u201cThe Story of Qamar al-Zaman and Budur\u201d provides a useful case study for these \nnineteenth-century changes, as it features recurring evocations of physical beauty, \nmultiple sexual pairings, and an extended episode of cross-dressing. It has also received \nparticular attention in recent scholarship on sexuality. It presents, however, challenges for \na diachronic analysis, as the fact that it was cut off in midstream in the fifteenth-century \nmanuscript means that it is more difficult to establish a baseline for comparison. That \nsaid, later manuscripts sometimes preserve older material than earlier manuscripts do, \nespecially when oral transmission and multifarious, fragmentary, and lost manuscript \ntraditions are involved, as they are with the Nights.105 For my analysis, I use the version \npresented in Mahdi\u2019s critical edition, which is based on the fifteenth-century manuscript \n\n102.  In a third example from \u201cThe Story of the Three Apples,\u201d a husband kills his wife because of a rumor, \nlater disproved, that she was having an affair with a \u201cblack slave\u201d; see Mahdi, 1:223.\n\n103.  The racism in later editions may in fact be more pronounced. For instance, the character described as \na \u201cdiseased black slave\u201d in the fifteenth-century manuscript is, in nineteenth-century Arabic manuscripts and \nprint editions, further ridiculed for his protruding, ugly lips. Such elements were exaggerated even further in \nnineteenth-century English and French translations, like those of Richard Burton and Joseph Charles Mardrus, \njust as, in some more recent examples, they have been downplayed or erased. For more on this, see Schine, \n\u201cReading Race\u201d; and Robert Irwin, \u201cThe Dark Side of \u2018The Arabian Nights,\u2019\u201d Critical Muslim 13 (2015), https://\nwww.criticalmuslim.io/the-dark-side-of-the-arabian-nights/.\n\n104.  W. H. Macnaghten, ed., The Alif Lail\u00e1, or Book of the Thousand Nights and a Night/Alf layla wa-layla, \n4 vols. (Calcutta: W. Thacker, 1839\u201342) [hereafter Calcutta II]; and \u02bfAbd al-Ra\u1e25m\u0101n al-\u1e62afat\u012b al-Sharq\u0101w\u012b, ed., \nAlf layla wa-layla, 2 vols. (Cairo: al-Ma\u1e6dba\u02bfa al-Kubr\u0101 bi-B\u016bl\u0101q, 1251/1835) [hereafter Bulaq].", "start_char_idx": 90317, "end_char_idx": 94055, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fc1c5c53-1399-4aa2-a54e-61567046f844": {"__data__": {"id_": "fc1c5c53-1399-4aa2-a54e-61567046f844", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3f69328d-70f6-4857-888b-bafae1db18d0", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "0d6e4ce5384392874b31f537090e75a2363d737bdf47037641b8403d5367d0cc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e823495f-4a64-402c-8ebb-c2d179918217", "node_type": "1", "metadata": {}, "hash": "0f14a6cc19a789bbe678140b20cbc626df4ed47c95c749dc1cfecc712945367f", "class_name": "RelatedNodeInfo"}}, "text": "For the purposes \nof this analysis, I am considering \u201cThe Story of Amjad and As\u02bfad,\u201d which is presented as a continuation of \u201cThe \nStory of Qamar al-Zaman and Budur\u201d in most of the versions under study here, as a separate story, in part on \nthe basis of Garcin\u2019s historicist assessment; see Garcin, Pour une lecture historique, 352\u201353. It has also received \nless attention in scholarship on sexuality. Therefore, when I refer to the conclusion of \u201cThe Story of Qamar \nal-Zaman and Budur,\u201d I am referring to the reunion between Qamar al-Zaman and Budur in the Ebony Islands. \nFor a different assessment of \u201cThe Story of Amjad and As\u02bfad\u201d from a literary perspective, see Jamel Eddine \nBencheikh, Les mille et une nuits ou la parole prisonni\u00e8re (Paris: Gallimard, 1988), 97\u2013135. \n\n105.  For an example of this dynamic, see Chra\u00efbi, \u201cIntroduction,\u201d 54\u201358.\n\nhttps://www.criticalmuslim.io/the-dark-side-of-the-arabian-nights/\nhttps://www.criticalmuslim.io/the-dark-side-of-the-arabian-nights/\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  25\n\nthrough the middle of night 281 and then concluded on the basis of a manuscript copied in \nEgypt in 1764, though this is missing the crucial final scene. I supplement this with the three \nseventeenth-century manuscripts cited in the first part of this article, two of which are \nstandalone versions of \u201cThe Story of Qamar al-Zaman and Budur,\u201d and I cross-check them \nwith three early nineteenth-century representatives of the manuscript tradition known as \nZotenberg\u2019s Egyptian Recension (ZER) that are among the first extant examples to feature \na full 1,001 nights.106 Where they diverge, I tend to prefer the earliest manuscript version \navailable and give variations in the notes, but all of them have more in common with each \nother than they do with the Bulaq and Calcutta II print editions, particularly at the story\u2019s \nconclusion. This matters because these editions have come to represent the Nights for a \nmodern global audience.107 It is possible that what I see as changes in the print editions \nare actually continuities with earlier oral traditions, manuscripts I have not studied, or \nnow-lost manuscripts. However, the way in which the print version of the conclusion differs \nfrom all the manuscripts I have consulted persuades me that the difference is the work of \nnineteenth-century editors, magnified by subsequent translators and scholars, concerned \nwith (or simply defaulting to) modern sexual binaries.\n\nAs we have seen, the beginning of the story features a beauty contest adjudicated by \ndemons. Qamar al-Zaman is deemed the winner for the restraint he shows when presented \n\n106.  These are Gotha Forschungsbibliothek Ms. Orient. A 2633 [hereafter Gotha]; Munich Bayerische \nStaatsbibliothek Cod.arab 623 [hereafter Munich]; and BNF Arabe 3602. The latter two manuscripts were both \ncopied by the same person, though they are not identical texts. The Munich manuscript is dated 1806. My \nanalysis of \u201cThe Story of Qamar al-Zaman and Budur\u201d indicates that BNF Arabe 3602 is identical to BNF Arabe \n3598, so I include references only to the former (which is a clearer copy). According to Garcin, both of these \nmanuscripts are identical to Cairo D\u0101r al-Kutub 13523z, which is dated 1809; see Garcin, Pour une lecture \nhistorique, 25\u201326. For more on Zotenberg\u2019s Egyptian Recension, see Grotzfeld, \u201cManuscript Tradition.\u201d I have \nalso cross-checked with a third standalone manuscript of \u201cThe Story of Qamar al-Zaman and Budur,\u201d datable \nto the seventeenth century: BNF Arabe 3622.", "start_char_idx": 94056, "end_char_idx": 97639, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e823495f-4a64-402c-8ebb-c2d179918217": {"__data__": {"id_": "e823495f-4a64-402c-8ebb-c2d179918217", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fc1c5c53-1399-4aa2-a54e-61567046f844", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "9fb7cbd63cc3b00619f6446cb83c60ffa5939c6e440fcba0dcce177bb98dacd4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9fc6eff1-a847-4036-ba7f-75dd6263d595", "node_type": "1", "metadata": {}, "hash": "76b3d0e60c079676ba78f28f0ca07841169b57829344cf76a7b0350a5aa0be6d", "class_name": "RelatedNodeInfo"}}, "text": "This was one of the manuscripts brought to France from Syria by \nAntoine Galland, and Ibrahim Akel suggests it may have been used as the basis for the story as it appears in \nGalland\u2019s French translation (if that is the case, however, Galland took considerable liberties with it); see Akel, \n\u201cQuelques remarques sur la biblioth\u00e8que d\u2019Antoine Galland et l\u2019arriv\u00e9e des Mille et une nuits en occident,\u201d in \nAntoine Galland et l\u2019Orient des savants, ed. Pierre-Sylvain Filliozat and Michel Zink, 199\u2013215 (Paris: Acad\u00e9mie \ndes inscriptions et belles-lettres, 2019), 205\u20139. What is interesting for the purposes of this study, however, is \nthat the text of BNF Arabe 3622 is identical to the version of the story presented in a third early print edition, \nknown as the Breslau edition; see Maximilien Habicht and Heinrich Fleischer, eds., Tausend und eine Nacht/Alf \nlayla wa-layla, 12 vols. (Breslau: J. Max, 1825\u201343) [hereafter Breslau]. This version differs in a few striking places \nfrom the other versions under study here, and I will provide details in the notes. \n\n107.  For more on these editions, see Mahdi, Thousand and One Nights, 87\u2013126. Famous early English \ntranslators of the Bulaq and Calcutta II editions include Edward W. Lane (Bulaq) and Richard Burton (Calcutta \nII). More recently, Calcutta II has been translated into English by Malcolm C. Lyons with Ursula Lyons and into \nFrench by Jamel Eddine Bencheikh and Andr\u00e9 Miquel, whereas Husain Haddawy has produced a collection of \nselect stories (including \u201cThe Story of Qamar al-Zaman and Budur\u201d) from the Bulaq edition. See Lyons with \nLyons, trans., The Arabian Nights: Tales of 1001 Nights, 3 vols. (London: Penguin Books, 2008); Bencheikh and \nMiquel, trans., Les mille et une nuits, 3 vols. (Paris: Gallimard, 2005); and Haddawy, trans., Sindbad and Other \nStories from the Arabian Nights (New York: W. W. Norton, 2008). For the way English translations of the Nights \ninfluenced its reception among nineteenth-century Arabic- and Persian-speaking audiences, see Kamran \nRastegar, \u201cThe Changing Value of Alf Laylah wa-Laylah for Nineteenth-Century Arabic, Persian, and English \nReaderships,\u201d Journal of Arabic Literature 36, no. 3 (2005): 269\u201387.\n\n\n\n26  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nwith the near-naked sleeping body of Budur. Even though it is his gendered behavior that \nwins him the day, it is the physical sameness of the two bodies that dominates the narration \nof the sequence, presented initially in lengthy descriptions of the beauty of each and then \nrepeated as the contest ensues, punctuated by astonished exclamations on the part of \nthe jinn about how similar the two look.", "start_char_idx": 97640, "end_char_idx": 100310, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9fc6eff1-a847-4036-ba7f-75dd6263d595": {"__data__": {"id_": "9fc6eff1-a847-4036-ba7f-75dd6263d595", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e823495f-4a64-402c-8ebb-c2d179918217", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "f5d3e58b28ab09b5ec5cee7100cf7e8f484bda401fdefd83884791028f8a3cb6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3fbafbdb-1851-486c-8ee2-fd33b689b1f2", "node_type": "1", "metadata": {}, "hash": "846ae021176da5a81f6d2d15de64d51eaa3d8ab1cd6d3049f64af80272f8b1c8", "class_name": "RelatedNodeInfo"}}, "text": "Qamar al-Zaman\u2019s beauty is described right at \nthe beginning of the story in terms that recall previous descriptions, including the poem \nquoted at the beginning of this article that is first used for the beloved of the Mistress of the \nHouse in \u201cThe Story of the Porter and the Three Ladies.\u201d The fifteenth-century manuscript \npresents only the first six verses of the twelve-verse poem for Qamar al-Zaman.108 In two of \nthe early nineteenth-century manuscripts I consulted, the poem appears in its full twelve \nverses with only minor variations in wording from its first appearance in \u201cThe Story of \nthe Porter and the Three Ladies.\u201d109 In the Bulaq and Calcutta II editions, however, only \nten of the twelve verses appear, with what may be a telling omission.110 One of the dropped \nverses is the seventh verse, which praises Qamar al-Zaman for his bough-like figure and \nthe \u201ctwo pomegranates on his chest.\u201d This verse may not have conformed to nineteenth-\ncentury norms for embodied masculinity, and its omission serves to downplay the sense \nof interchangeability among beautiful he- and she-characters that repetition of this kind \nof poetry conveys.111 Even without that verse, twentieth-century French translators Jamel \nEddine Bencheikh and Andr\u00e9 Miquel feel the need to explain the poem in a footnote: \u201cThis \nevocation is more reminiscent, classically so, of a woman and becomes only more suspect \ngiven that it has to do with a young man obviously disinclined toward the other sex\u2026 \nand given that one of these women, so disparaged by him, will save him.\u201d112 This reading \nsuggests that the poem may not actually describe Qamar al-Zaman\u2019s body, or, if it does, his \n \n\n108.  There is a slight variation in the first verse. Compare Mahdi, 1:206 (\u201cThe Story of the Porter and the \nThree Ladies\u201d) and 536 (\u201cThe Story of Qamar al-Zaman and Budur\u201d). For a full English translation of the twelve-\nverse poem when it first appears in the fifteenth-century manuscript, see Haddawy, Arabian Nights, 166\u201367. \n\n109.  BNF Arabe 3602, fols. 435b\u2013436a; Gotha, fol. 49b. One of the seventeenth-century manuscripts I consulted \nincludes eleven verses of the poem, omitting only the second verse; see BNF Arabe 3612, fol. 224a\u2013224b. The \nother two seventeenth-century manuscripts are missing the beginning of the story where this poem occurs. \n\n110.  Bulaq, 1:345; Calcutta II, 1:815\u201316. One of the manuscripts I consulted also omits the seventh verse: \nMunich, fol. 450a.\n\n111.  This poem does not appear at all in \u201cThe Story of the Porter and the Three Ladies\u201d in the Bulaq \nedition; see Bulaq, 1:44\u201346. It does appear in the earlier story in the Calcutta II edition, and there it includes \nthe \u201cpomegranate\u201d verse but drops two others (the fourth and the sixth); see Calcutta II, 1:125\u201326. The Breslau \nedition has the poem in \u201cThe Story of the Porter and the Three Ladies\u201d (Breslau, 1:318\u201319) but drops it entirely \nin \u201cThe Story of Qamar al-Zaman and Budur\u201d and inserts instead into the first description of Budur a description \nof her breasts as being like \u201ca large pair of pomegranates\u201d (Breslau, 3:182; BNF Arabe 3622, fol. 5b).\n\n112.  Bencheikh and Miquel, Mille et une nuits, 1:1196, n. 3. They do not comment on the poem when it \noccurs earlier in \u201cThe Story of the Porter and the Three Ladies.\u201d By contrast, in his 1885 translation of the \nCalcutta II edition, Richard F. Burton restores the \u201cpomegranate\u201d verse to \u201cThe Story of Qamar al-Zaman and \nBudur,\u201d explaining in a footnote, \u201cThese lines occur in Night xvii.; so I borrow from Torrens (p.", "start_char_idx": 100311, "end_char_idx": 103864, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3fbafbdb-1851-486c-8ee2-fd33b689b1f2": {"__data__": {"id_": "3fbafbdb-1851-486c-8ee2-fd33b689b1f2", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9fc6eff1-a847-4036-ba7f-75dd6263d595", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "dbf461277ce62db72356b2abc3362ed6bdb1f0843b5d9944793835748871f75e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bc09baf4-3da8-41ec-9cf0-62a9162b4a79", "node_type": "1", "metadata": {}, "hash": "45ada95fa2301a203f369f0f05b69b34ec0988ef752083ee829bbb8477ac336d", "class_name": "RelatedNodeInfo"}}, "text": "; so I borrow from Torrens (p. 163) by way of \nvariety\u201d; see Burton, trans., The Book of the Thousand Nights and a Night, 10 vols. (Reprint: Project Gutenberg \nEBook, 2001), 3:n. 232.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  27\n\nlooks are a function of his \u201cdisinclination toward the other sex\u201d and/or a prefiguration of \nthe beautiful female body that will \u201csave\u201d him. \n\nThe assumption that the story opens with a crisis of sexual orientation\u2014especially one \nthat muddies the otherwise clear waters of sexual dimorphism\u2014does not match up with \nthe way any of the Arabic versions under study here present the issue. In the fifteenth-\ncentury manuscript, both Qamar al-Zaman and Budur reject the prospect of marriage until \nthey lay eyes on each other. In Qamar al-Zaman\u2019s case, he explains his rejection by saying \nthat his \u201csoul is not sympathetic to/inclined toward women\u201d (l\u0101 l\u012b nafs tam\u012blu il\u0101 al-nis\u0101\u02be) \nbecause he has read cautionary tales about their deceitfulness. His position is amplified \nby additional poetry in the nineteenth-century versions, but the rationale remains the \nsame: women are not to be trusted.113 Although it might be possible to read the verb \u201cto \nbe inclined toward\u201d in terms of sexual object choice, the immediate context in which it \noccurs, reinforced by the broader environment of the Nights with its prominent theme of \nmarital infidelity, strongly suggests that it is marriage, not the female body, that Qamar \nal-Zaman is refusing.114 In Budur\u2019s case, all versions have her explaining that she is already a \nprincess (sayyida) and a ruler (\u1e25\u0101kima, malika) and does not want a man to rule over her.115 \nWhile the explanations invoke gender stereotypes and norms (women are treacherous; \nmen wield more power in marriage), the more striking effect is to stress the sameness of \nthe two protagonists: both are powerful, self-sufficient, and loath to put themselves in a \nstructurally vulnerable position. The fact that they are both promptly locked up by their \nfathers to punish them for their disobedience only reinforces the parallel. In other words, \nthe problem is not one of object choice in which Qamar al-Zaman just needs to find a \nsufficiently desirable female body; it is that both Qamar al-Zaman and Budur need to meet \n \n \n \n\n113.  Compare Mahdi, 1:534\u201335; BNF Arabe 3612, fols. 223b\u2013224a; and BNF Arabe 3623, fol. 2a; with BNF 3602, \nfols. 434a, 435a; Gotha, fols. 47b\u201348b; Munich, fols. 448a, 449a; Bulaq, 1:343\u201344; and Calcutta II, 1:812\u201314. In \u201cThe \nHunchback Story,\u201d the young man from Baghdad who meets the barber is also initially described as a hater of \nwomen, but no reason is given. One glimpse of a beautiful woman on a balcony and his \u201chatred of women was \nreversed by love\u201d; see Mahdi, 1:328\u201329.\n\n114.  On the use of this verb form, see El-Rouayheb, Before Homosexuality, 48\u201349. The French translator \nJoseph Charles Mardrus embellishes these explanations to make them seem much more like sexual preferences; \nsee Mardrus, The Book of the Thousand and One Night, trans. E. Powys Mathers, 4 vols. (1923; repr., London: \nRoutledge, 1986), 2:3, 9 [hereafter Mardrus-Mathers].", "start_char_idx": 103834, "end_char_idx": 107016, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bc09baf4-3da8-41ec-9cf0-62a9162b4a79": {"__data__": {"id_": "bc09baf4-3da8-41ec-9cf0-62a9162b4a79", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3fbafbdb-1851-486c-8ee2-fd33b689b1f2", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "1fb9c20d812b9638ce436b53f2db7c705e971d087193d9b8e80ecd8d40159fdd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5420336a-b7e5-47e4-b2d7-345593dd2833", "node_type": "1", "metadata": {}, "hash": "5a7d046aaaea4e57370a35269a814b2d0d7cb726478cbdb574a9c6da21a9bb3e", "class_name": "RelatedNodeInfo"}}, "text": "This has led Brad Epps, on the basis of the Mathers \ntranslation of Mardrus, to argue, \u201cInasmuch as both Qamar and Budur had already professed to reject not \nonly marriage but also any interest in the opposite sex, Qamar\u2019s self-control may be as consistent with his \npreviously expressed penchant as Budur\u2019s lack of self-control is inconsistent with hers\u201d; see Epps, \u201cComparison, \nCompetition, and Cross-Dressing: Cross-Cultural Analysis in a Contested World,\u201d in Babayan and Najmabadi, \nIslamicate Sexualities: Translations across Temporal Geographies of Desire, 114\u201360, at 119\u201320 and n. 17. David \nGhanim copies this word-for-word from Epps; see Ghanim, The Sexual World of the Arabian Nights (Cambridge: \nCambridge University Press, 2018), 40. \n\n115.  See Mahdi, 1:542; BNF Arabe 3612, fol. 226b; BNF Arabe 3621, fol. 1b; BNF Arabe 3602, fol. 440b; Gotha, \nfol. 54b; Munich, fol. 455a\u2013455b; Bulaq, 1:349; and Calcutta II, 1:825. The highly abridged BNF Arabe 3623 (fol. 3a) \njust says she \u201cdoes not want marriage.\u201d\n\n\n\n28  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nsomeone similar enough to themselves to put their fears about the gendered institution of \nmarriage to rest.116 \n\nLike Bencheikh and Miquel, other translators and scholars read a binary construction \nof sex into the story\u2019s opening sequence. Brad Epps claims that phallic imagery recurs in \nthe beauty competition and that its resolution hinges in large part on the presentation of \n\u201cwomen as lacking \u2018the thing\u2019 that men have and, perhaps on the basis of that \u2018lack,\u2019 as being \nless capable of self-control \u2026\u201d117 However, almost all of the examples of phallic imagery are \nembellishments made by Joseph Charles Mardrus in his notorious sixteen-volume French \ntranslation (1899\u20131904) as rendered in English by E. Powys Mathers in 1923.118 For example, \nMardrus tempers the physical resemblance between the two protagonists by emphatically \nsexing their bodies: \u201c\u2026 the two upon the couch might be twins, save in the matter of their \nmiddle parts. Each had the same moonlit face, the same slim waist, and the same rich round \ncroup; if the girl lacked the youth\u2019s central ornament, she made up for it in marvelous \npaps which confessed her sex\u201d (italics mine).119 The Arabic versions I have consulted liken \nQamar al-Zaman and Budur to \u201ctwo moons\u201d (qamarayn) and/or \u201csiblings\u201d (akhawayn) \nwhen they are first placed next to each other, but it is likely that the rest of the passage was \ninserted at that point in the story by Mardrus, and I have found no Arabic equivalent for \nthe italicized phrases in any version I have consulted.120 Although the Arabic manuscripts \nand print editions alike portray the excitement of each protagonist upon encountering \nparts of the other\u2019s body that may be interpreted as signifying binary sex\u2014Budur\u2019s breasts, \nQamar al-Zaman\u2019s penis\u2014these are very brief mentions, particularly in comparison with \nthe lengthy descriptions of other aspects of their physical beauty.121 At one point a demon \n\n116.  The tendency to conflate marriage and heterosexuality is an effect of modern discourses of sexuality. \nFedwa Malti-Douglas\u2019s reading of the frame story, while groundbreaking and insightful in so many ways, is an \nexample; see Malti-Douglas, Woman\u2019s Body, Woman\u2019s Word: Gender and Discourse in Arabo-Islamic Writing \n(Princeton, NJ: Princeton University Press, 1991), chapter 1; and idem, \u201cHomosociality, Heterosexuality, and \nSharaz\u00e2d,\u201d in Marzolph and van Leeuwen, Arabian Nights Encyclopedia, 1:38\u201342.\n\n117.  Epps, \u201cComparison, Competition, and Cross-Dressing,\u201d 121.\n118.", "start_char_idx": 107017, "end_char_idx": 110596, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5420336a-b7e5-47e4-b2d7-345593dd2833": {"__data__": {"id_": "5420336a-b7e5-47e4-b2d7-345593dd2833", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bc09baf4-3da8-41ec-9cf0-62a9162b4a79", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "2f3172cfd5928a4b0266edd76ab33c69d9f2b0644c77e30f1f9a65842fee8c6d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b8336cf7-10d2-43ed-8fe7-1036f78f581b", "node_type": "1", "metadata": {}, "hash": "f0abb8a7304ec454485312db92225a3d5e6d0851fd9103c584229390105e9948", "class_name": "RelatedNodeInfo"}}, "text": "Epps, \u201cComparison, Competition, and Cross-Dressing,\u201d 121.\n118.  One is Epps\u2019s own misinterpretation of the phrase \u201chis waist sometimes complained of the weight which \n\nwent below it\u201d; see Epps, \u201cComparison, Competition, and Cross-Dressing,\u201d 118. Mardrus leaves this ambiguous \n(Mardrus-Mathers, 2:2), but the Arabic versions clearly refer to the weight of his hips (ard\u0101fihi), not of his penis, \na description consistent with the recurring image of beautiful men and women with fleshy hips and buttocks \nbelow slim waists; see BNF Arabe 3612, fol. 224a; BNF Arabe 3602, fol. 435b; Gotha, fol. 49b; Munich, fol. 450a; \nBulaq, 1:345; and Calcutta II, 1:815. Among Mardrus\u2019s blatant embellishments is the reference to the enormous \nzabb (an Arabic term for penis) on one of the demons, which does not appear in any Arabic version I have seen; \nsee Mardrus-Mathers, 2:14; and Epps, \u201cComparison, Competition, and Cross-Dressing,\u201d 118. For more on the \nMardrus translation, see Irwin, Arabian Nights, 36\u201340. \n\n119.  Mardrus-Mathers, 2:12. \n120.  For this scene, see Mahdi, 1:545; BNF Arabe 3602, fol. 442a; Gotha, fol. 56b; Munich, fol. 457b (qamarayn \n\naw badrayn \u2026 akhawayn); BNF Arabe 3612, fol. 227a (omits akhawayn); Bulaq, 1:351; Calcutta II, 1:828 (taw\u02beam\u0101n \naw akhaw\u0101n munfarid\u0101n); and BNF Arabe 3623, fol. 3b (qamarayn aw najmatayn aw tuff\u0101\u1e25atayn). BNF Arabe \n3621 does not include this section.\n\n121.  For breasts (nuh\u016bduh\u0101), see Mahdi, 1:548; BNF Arabe 3612, fol. 228b; BNF Arabe 3602, fol. 444b; Gotha, \nfol. 59a; Munich, fol. 460a; and Bulaq, 1:353. The only variant is Calcutta II, 1:833 (nuh\u016bduh\u0101 mithl \u1e25uqqayn min \nal-\u02bf\u0101j), while BNF Arabe 3621 is missing this section. BNF Arabe 3623 does not mention Qamar al-Zaman looking \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  29\n\nobserves that \u201cthe sweetness of women is a thing and the sweetness of men is a[nother] \nthing\u201d (\u1e25al\u012b al-nis\u0101\u02be shay\u02be wa-\u1e25al\u012b al-rij\u0101l shay\u02be), but in no specific way does the scene \nindicate the relevance of the sexed body to either the kind or the degree of beauty.122 Though \nBudur\u2019s reaction to Qamar al-Zaman is more intense than is Qamar al-Zaman\u2019s to Budur, it \nis presented as a matter of masculine self-control rather than as one of embodiment. Thus \nwhile it is true that the outcome is a gender hierarchy, it is not one rooted in the body or its \n\u201cmiddle parts.\u201d \n\nThe next phase of the story has also prompted readings that understand sexual attraction \nas a matter of object choice. Sahar Amer calls this phase a \u201clesbian interlude\u201d and argues that \nit highlights the appeal of a female body to another female body.123 After Qamar al-Zaman \nand Budur, so fleetingly united by supernatural forces, eventually find their way to each \nother in the light of day, as it were, they get married. However, on a journey together \nQamar al-Zaman is lured away from his wife\u2019s sleeping body and loses his bearings.", "start_char_idx": 110534, "end_char_idx": 113476, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b8336cf7-10d2-43ed-8fe7-1036f78f581b": {"__data__": {"id_": "b8336cf7-10d2-43ed-8fe7-1036f78f581b", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5420336a-b7e5-47e4-b2d7-345593dd2833", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "c0ddc630319976a5e87318e6afc2e6a341f4256c7803e49cf6623d805ae8e57d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "29980e30-48dc-45bd-aa91-acc504e314ab", "node_type": "1", "metadata": {}, "hash": "a39e50d151d315b7c93417687ba0e189bcedb1ca3ccd47e893a2b66c5ec19434", "class_name": "RelatedNodeInfo"}}, "text": "Waking \nup alone, Budur realizes she must cope without Qamar al-Zaman and decides to dress in his \nclothes. Traveling as a man, Budur arrives in the capital of the Ebony Islands and is given \nan audience with the king, who is so taken with the beauty and regal bearing of the person \nhe sees in front of him that he offers Budur his kingdom and his daughter, Hayat al-Nufus, \nin marriage. The newlyweds pass several nights together before Budur, under pressure to \nconsummate the marriage, tells Hayat al-Nufus that she is a woman. Together they devise \na ruse involving chicken blood to convince her father the consummation has taken place, \nthus extending the marriage and Budur\u2019s reign. During this time, all of the officials of the \nkingdom are fully convinced that Budur is a man, and the story describes Budur as a skillful, \njust, and beloved ruler.124\n\nat her breasts at all. For Qamar al-Zaman\u2019s genitals, see Mahdi, 1:551 (shay\u02be bayn fakhidhayhi); BNF Arabe 3612, \nfol. 229a; BNF Arabe 3621, fols. 3b\u20134a (h\u0101dh\u0101 alladh\u012b bayn afkh\u0101dhihi wa-huwa isba\u02bf); BNF Arabe 3602, fol. 446b; \nGotha, fol. 61a; Munich, fol. 462a; Bulaq, 1:355; and Calcutta II, 1:837 (ayrihi). BNF Arabe 3623 does not mention \nhis genitals at all. By contrast, in Mardrus\u2019s version Budur lingers over Qamar al-Zaman\u2019s penis, and it is implied \nthat she inserts it into her vagina. She then later tells her nurse that she lost her virginity; see Mardrus-Mathers, \n2:18, 26. In the Arabic versions, she kisses him between his eyes and on his mouth and hands and then embraces \nhim, putting her arm under his neck; see Mahdi, 1:551; BNF Arabe 3612, fol. 229a; BNF Arabe 3621, fol. 4a; and \nBNF Arabe 3623, fol. 4a (slight variant). For variants that have Budur kissing him all over his body, see BNF Arabe \n3602, fol. 446b; Gotha, fol. 61a; Munich, fol. 462a; Bulaq, 1:355; and Calcutta II, 1:837. I do not see any evidence \nanywhere that she \u201cmounts him,\u201d as stated by Ghanim, Sexual World, 40.\n\n122.  BNF Arabe 3612, fol. 227a; BNF Arabe 3621, fol. 2b. This line is dropped completely in BNF Arabe 3623. \nThe eighteenth-century manuscript used by Mahdi reads, \u201cthe sweetness of women is different from (ghayr) \nthe sweetness of men\u201d; see Mahdi, 1:544. In the nineteenth-century manuscripts and print editions, the text \nreads, \u201cthe female case (\u1e25\u0101l al-unth\u0101) is different from the male case (\u1e25\u0101l al-dhakar)\u201d; see BNF Arabe 3602, fol. \n441b; Gotha, fol. 56a; Munich, fol. 457a; Bulaq, 1:351; and Calcutta II, 1:827. Mardrus changes it completely: \u201cIf \nthere is equality between a male and a female, the male bears off the prize\u201d (Mardrus-Mathers, 2:12).\n\n123.  Sahar Amer, \u201cCross-Dressing and Female Same-Sex Marriage in Medieval French and Arabic Literatures,\u201d \nin Babayan and Najmabadi, Islamicate Sexualities, 72\u2013113, at 77. Relatedly, Garcin suggests that Budur may have \nbeen modeled on the \u201clesbian\u201d daughter of the Timurid ruler Shah Rukh (r. 1405\u201347); see Garcin, Pour une \nlecture historique, 204.\n\n124.", "start_char_idx": 113477, "end_char_idx": 116465, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "29980e30-48dc-45bd-aa91-acc504e314ab": {"__data__": {"id_": "29980e30-48dc-45bd-aa91-acc504e314ab", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b8336cf7-10d2-43ed-8fe7-1036f78f581b", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "19f41156b919f35c37719b39437ffb0ca60ac8e0e7baa443fa16be022d772f2a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dcfac478-6725-420e-9bd0-02f1794fc801", "node_type": "1", "metadata": {}, "hash": "701ab5a7473cc7bdf07e7ae173661cac8bdf3e0826ece77d5895c0e3b81fcd7b", "class_name": "RelatedNodeInfo"}}, "text": "124.  Mahdi, 1:592\u201393; BNF Arabe 3612, fols. 237b\u2013238a; BNF Arabe 3621, fols. 18b\u201319b; BNF Arabe 3623, fols. \n9a\u20139b; BNF Arabe 3602, fols. 468b\u2013469a; Gotha, fols. 86b\u201387b; Munich, fols. 485b\u2013486a; Bulaq, 1:375; Calcutta II, \n\n\n\n30  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nIn some ways, this is a remarkable episode, both for Budur\u2019s utterly persuasive \nembodiment of a young man and accomplished ruler and for the extended marital \nrelationship between Budur and Hayat al-Nufus.125 However, in other ways it is merely \nan extension of the pattern already established in the fifteenth-century manuscript of \nthe Nights in which beautiful characters are marked by sameness, regardless of gender. \nIndeed, the nights Budur and Hayat al-Nufus spend together are very much a parallel of \nerotic encounters in earlier stories. There is a shared bed, conversation, playing, laughing, \nembracing, caressing, kissing, and sleeping, at the very least.126 As with other ambiguous \nepisodes (such as that between the Third Dervish and the young man in the subterranean \nchamber), I interpret these activities as strongly suggestive of eroticism even if the verbs \nused in previous stories for sexual intercourse are not used here.127 Thus, although I would \nnot call this an example of \u201chomosexual marriage\u201d or \u201clesbian sexuality,\u201d as Amer does, \nit is not because I do not believe any sex acts took place. It is because I do not believe that \nthis episode is any more indicative of sameness in sexual relations than are any of the other \npairings in the Nights, nor do I think it involves object choice. Amer\u2019s reading depends \nheavily on the assumption that Budur\u2019s and Hayat al-Nufus\u2019s bodies are to be understood as \ncategorically different from Qamar al-Zaman\u2019s, a reading that, like others examined above, \nimposes modern sexual binaries onto the story. \n\nKey to Amer\u2019s argument is the moment in which Budur declares herself to be a woman \nto Hayat al-Nufus. In the eighteenth-century manuscript that Mahdi follows at this point in \nhis critical edition, Budur switches to a \u201creal,\u201d \u201cfeminine\u201d voice and uncovers her breasts \nand genitals.128 The only earlier manuscript to include this scene does not refer to breasts or \ngenitals at all but says rather that she uncovers \u201cher thighs\u201d and Hayat al-Nufus sees that \nshe is \u201ca virginal girl\u201d (bint bikr), at which point Budur then explains that she is an \u201celite \n[secluded] woman\u201d (imr\u0101\u02be dh\u0101t khidr).129 The earlier manuscript thus stresses sameness of \n\n1:880\u201381. Throughout the story, the narrator uses feminine pronouns and verb forms to refer to Budur, even \nwhile she is cross-dressed. However, when she is referred to directly by another character who believes her to \nbe a man, that character uses masculine pronouns and verb forms.\n\n125.  This has prompted Wendy Doniger to argue that Budur should be seen as the story\u2019s protagonist; see \nDoniger, \u201cThe Rings of Budur and Qamar al-Zaman,\u201d in Scheherazade\u2019s Children: Global Encounters with the \nArabian Nights, ed. Philip F. Kennedy and Marina Warner, 108\u201326 (New York: New York University Press, 2013).\n\n126.  Mahdi, 1:592\u201393, 595; BNF Arabe 3612, fol. 238a; BNF Arabe 3621, fol. 19a; BNF Arabe 3623, fol. 9b; BNF \nArabe 3602, fols. 468b\u2013469b, 471b; Gotha, fols. 86b\u201387b, 89b\u201390a; Munich, fols.", "start_char_idx": 116461, "end_char_idx": 119763, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dcfac478-6725-420e-9bd0-02f1794fc801": {"__data__": {"id_": "dcfac478-6725-420e-9bd0-02f1794fc801", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "29980e30-48dc-45bd-aa91-acc504e314ab", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "ecda95a462b7f843f7f0daf1e67a196adc0c2a5d13b7053bfbb588b05b4a500f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "52325a66-7b8b-4df4-9c2d-2903cb7abe12", "node_type": "1", "metadata": {}, "hash": "33f3e943cf9716ea2002ee7bffbc51885926ae42be70a365ca2faa859a631496", "class_name": "RelatedNodeInfo"}}, "text": "86b\u201387b, 89b\u201390a; Munich, fols. 485b\u2013486b, 488b; Bulaq, 1:375, 377; \nCalcutta II, 1:880\u201381, 885. \n\n127.  Amer argues that the formulation in the eighteenth-century manuscript that Mahdi follows at this \npoint of the story, dakhalat Bud\u016br il\u0101 \u1e24ay\u0101t al-Nuf\u016bs, refers to penetrating a sexual partner; see Amer, \u201cCross-\nDressing and Female Same-Sex Marriage,\u201d 96; and Mahdi, 1:592. The same formulation appears in Gotha, fol. \n86b. In the two seventeenth-century manuscripts I consulted, the text reads, rather, dakhalat Bud\u016br al-bayt; see \nBNF Arabe 3612, fol. 238a; and BNF Arabe 3621, fol. 19a. The line is skipped entirely in BNF Arabe 3602, fol. 468b; \nBNF Arabe 3623, fol. 9b; Munich, fol. 485b; Bulaq, 1:375; and Calcutta II, 1:880. \n\n128.  Mahdi, 1:595.\n129.  BNF Arabe 3612, fol. 238b. The other manuscripts use similar wording for her vocal change, but then \n\nsay only that Budur \u201cuncovered her situation\u201d and \u201cshowed herself\u201d to Hayat al-Nufus; see BNF Arabe 3602, fol. \n471a; Munich, fol. 488a. One of them adds the part about Budur being an elite woman; see Gotha, fol. 89b. For \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  31\n\ngender and status between Budur and Hayat al-Nufus rather than the sexing of the body. \nIn either version, this moment may have been received by the audience, to use Amer\u2019s \nwords, \u201cin titillation\u201d and as a \u201csexual act,\u201d but its cursory presentation contrasts with \nthe lengthy and poetic evocations of Budur\u2019s memories of Qamar al-Zaman while she is \nwith Hayat al-Nufus.130 This is not evidence that Budur prefers Qamar al-Zaman to Hayat \nal-Nufus or male bodies to female bodies. It is, rather, to suggest that in that room three \ncommensurable objects of desire are conjured. \n\nJust before Budur declares herself a woman, she is portrayed gazing upon Hayat al-Nufus \nand reminiscing about Qamar al-Zaman:\n\nWhen Princess Budur entered Hayat al-Nufus\u2019s room and she found the candles burning \nand Hayat al-Nufus sitting there like the moon on the fourteenth night, she gazed upon \nher and thought about her beloved Qamar al-Zaman and what had passed between \nthem of the good life, of embracing necks, [kissing mouths], hugging chests, letting \ndown hair, nibbling cheeks, and biting breasts.131 \n\nIt is significant that Budur takes in the candlelit spectacle of Hayat al-Nufus\u2019s beauty and \nthen immediately recalls her sexual past. The generic references to activities with body \nparts (all plural nouns without possessive pronouns) might apply to any of the three \ncharacters \u201cin the room\u201d at that moment. In the nineteenth-century manuscripts, in fact, \nthis prose passage is followed by a poem describing Qamar al-Zaman\u2019s beauty in terms \nthat could easily be used for Budur or Hayat al-Nufus, including verses about him shaking \nout his locks and unveiling his face and about his slender waist and heavy buttocks.132 It is \nthis multidirectional circuit of desire, I would submit, rather than Budur\u2019s sexed body, that \ncharges the scene with eroticism. While Amer sees the heightened pleasure that follows \nBudur\u2019s revelation as evidence of \u201can alternative female space\u201d where \u201cheterosexuality is \ncritiqued, denaturalized, animalized,\u201d it is far from clear to me that this is about female \nbodies or even gendered solidarity, much less homosexuality vs. heterosexuality.", "start_char_idx": 119732, "end_char_idx": 123093, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "52325a66-7b8b-4df4-9c2d-2903cb7abe12": {"__data__": {"id_": "52325a66-7b8b-4df4-9c2d-2903cb7abe12", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dcfac478-6725-420e-9bd0-02f1794fc801", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "7544ff1c610f0b414d5e96d255366b83d3cae0ddd8c724505e92040c3470db83", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c5b50c47-21c8-4c0e-93a2-a4580e03a366", "node_type": "1", "metadata": {}, "hash": "d195ebb95f0690d1914483424a5736a11cd0b66e59fb9689e0e7da8c6144936f", "class_name": "RelatedNodeInfo"}}, "text": "heterosexuality. 133 \nHowever, I certainly agree with Amer that scenes like this one may have provided fodder \nfor audience members to fantasize about a multiplicity of sexual configurations, including \nthose not sanctioned or otherwise available in their lives.134 \n\na slightly abridged version, see BNF Arabe 3623, fol. 9b. BNF Arabe 3621 skips over this part. The print editions \ndo not include any references to Budur\u2019s body, voice, or status and merely say she \u201cshowed herself\u201d to Hayat \nal-Nufus; see Bulaq, 1:377; and Calcutta II, 1:884.\n\n130.  Amer, \u201cCross-Dressing and Female Same-Sex Marriage,\u201d 98\u2013100.\n131.  Mahdi, 1:594. See also BNF Arabe 3612, fol. 238b; and BNF Arabe 3621, fol. 19b. I add the \u201ckissing mouths\u201d \n\nfrom the nineteenth-century manuscripts: BNF Arabe 3602, fol. 470a; Gotha, fol. 88b; Munich, fol. 487a. This \npassage is dropped in BNF Arabe 3623. \n\n132.  The poem ranges from twelve to fifteen verses; see Munich, fol. 487a\u2013487b; Gotha, fol. 89a\u201389b; and BNF \nArabe 3602, fol. 470a\u2013470b. The printed editions do not include the prose passage and give only eight verses of \nthe poem; see Bulaq, 1:376; and Calcutta II, 1:883.\n\n133.  Amer, \u201cCross-Dressing and Female Same-Sex Marriage,\u201d 99\u2013101.\n134.  This could also be said of the conclusion to the story, in which the three end up in one household \n\ntogether. Although this restores the gender order (Qamar al-Zaman becomes king in Budur\u2019s place, while \n\n\n\n32  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThat said, the concluding scene, particularly with the dramatic changes made to the Bulaq \nand Calcutta II editions, may have contributed to the tendency to see this story as exploring \nthe relationship between the sexed body and sexual attraction. In all the manuscript \nversions I have consulted, when Budur finally locates Qamar al-Zaman, she plays a trick \non him in which she maintains her guise as a king to force Qamar al-Zaman into sexual \nactivity.135 Throughout the encounter Qamar al-Zaman refuses repeatedly and expresses \nextreme distress, even breaking down in tears several times, while Budur alternately cajoles, \nthreatens, and screams at him. It is a drawn-out scene in which Budur forces him first to \ngive her a leg massage and then to straddle her and put his hand underneath her tunic, \nostensibly to fondle her \u201cstick\u201d (qa\u1e0d\u012bb).136 In each of these two phases of physical contact, \nthe narrative breathlessly follows Qamar al-Zaman\u2019s hands as they move up Budur\u2019s lower \nbody, encountering skin smoother than cream at each turn. By the end, Qamar al-Zaman \nhas transitioned from tears to exclamations of surprise and pleasure. When he touches her \ngenitals, he exclaims: \u201cBy God, how lovely! A king with a pussy (kuss)!\u201d137 Even then, it does \nnot occur to Qamar al-Zaman that he is with a woman, much less his long-lost wife, until \nshe starts laughing, asks how he could have forgotten her, and takes him into her arms. \n\nReaders today are likely to understand this as a scene of rape. There is no doubt that \nQamar al-Zaman is being coerced into physical intimacy against his will. He invokes God\u2019s \nprotection repeatedly and at one point uses the term \u201ctransgression\u201d (f\u0101\u1e25isha) and at \nanother \u201cugly thing\u201d (shay\u02be qab\u012b\u1e25).138 It seems that his distress is at least in part due to \n\nBudur becomes a co-wife with Hayat al-Nufus), it keeps the possibilities for sexual desire open-ended and \nmultidirectional.", "start_char_idx": 123077, "end_char_idx": 126494, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c5b50c47-21c8-4c0e-93a2-a4580e03a366": {"__data__": {"id_": "c5b50c47-21c8-4c0e-93a2-a4580e03a366", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "52325a66-7b8b-4df4-9c2d-2903cb7abe12", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "7c953562f8a1102778d06d457dde01e614face73cdca608e515e7d6bb4e00038", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dfd50861-7df1-48db-a3c6-9965ac0436ea", "node_type": "1", "metadata": {}, "hash": "c45a19039bd86d7497b05826ed2c41506a2ec6814088c08459dbb122b00d936e", "class_name": "RelatedNodeInfo"}}, "text": "Garcin, however, questions this ending, wondering whether it was rewritten to enable the \naddition of \u201cThe Story of Amjad and As\u02bfad\u201d; see Garcin, Pour une lecture historique, 119\u201320.\n\n135.  This scene is missing from the Mahdi edition and has been rather violently crossed out in BNF Arabe \n3621, fols. 23b\u201324a. The nineteenth-century manuscripts I have consulted are very close to the version in BNF \nArabe 3612, which I will follow below, noting variants in the notes. \n\n136.  BNF Arabe 3612, fol. 242b; BNF Arabe 3602, fol. 479a; Gotha, fol. 100a; Munich, fol. 496b. BNF Arabe 3623 \ndoes not include this.\n\n137.  BNF Arabe 3612, fol. 243a. BNF Arabe 3623, fol. 11a, has faraj rather than kuss. The nineteenth-century \nmanuscripts use much the same wording: BNF Arabe 3602, fol. 479b; Gotha, fol. 100b; Munich, fol. 496b. The \nBreslau edition has Qamar al-Zaman laugh and say, \u201cA king with a woman\u2019s tool!\u201d (malik wa-lahu \u0101lat al-nis\u0101\u02be); \nsee Breslau, 3:274; and BNF Arabe 3622, fol. 25b. There is a parallel here with \u201cThe Story of \u02bfAli Shar and \nZumurrud,\u201d which does not appear in the fifteenth-century manuscript. Zumurrud, a concubine disguised as a \nking, plays the same trick on her long-lost lover, \u02bf Ali Shar, as Budur plays on Qamar al-Zaman. When \u02bf Ali reaches \nbetween the king\u2019s legs, he exclaims, \u201cA king with a pussy! This is a marvel!\u201d Only after Zumurrud sees that \nhe is thoroughly sexually aroused does she tell him who she is. Unlike the conclusion to \u201cThe Story of Qamar \nal-Zaman and Budur,\u201d however, the conclusion to this story seems to be the same in the nineteenth-century \nmanuscripts I have consulted and the print editions. See, for instance, Bulaq, 2:234; and Calcutta II, 2:249\u201350; and \ncompare with Gotha, fol. 226a. \n\n138.  BNF Arabe 3612, fol. 242b. BNF Arabe 3623, fol. 11a, has \u201cthe sultan wants to ruin me\u201d (al-sul\u1e6d\u0101n yur\u012bd \nya\u02bfmal ma\u02bf\u012b al-\u02bf\u0101\u1e6dil) (?). The nineteenth-century manuscripts I have consulted insert a line that may be read \nas \u201cthe king wants to make me effeminate\u201d (al-malik ya\u1e6dlubu yukhannit[h]un\u012b), adding that this would be \na \u201creprehensible act\u201d (munkar), a term that, like f\u0101\u1e25isha, has a religious connotation. This may make more \nexplicit Qamar al-Zaman\u2019s objections, though the rest of the scene is very close to that in the seventeenth-\ncentury manuscript. See BNF Arabe 3602, fol. 478b; Gotha, fol. 99a; and Munich, fol. 495b. On takhannuth \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  33\n\nhis belief that he is being confronted with male anatomy, as the prospect of touching a \n\u201cstick\u201d provokes a fresh round of protests and the discovery of a \u201cpussy\u201d cheers him up \nconsiderably, even without knowing whose it is. However, even before this, the text implies \nthat there is mutual pleasure in the encounter. In between his protests, Qamar al-Zaman \nis portrayed wondering at the softness of the king\u2019s skin, and his hand keeps shaking and \nslipping, signs of sexual attraction elsewhere in the Nights.", "start_char_idx": 126495, "end_char_idx": 129503, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dfd50861-7df1-48db-a3c6-9965ac0436ea": {"__data__": {"id_": "dfd50861-7df1-48db-a3c6-9965ac0436ea", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c5b50c47-21c8-4c0e-93a2-a4580e03a366", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "cc47f60061af0a9a61e2c681558cf1e0c21a678ad46102d01ed70e09cdd587f3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "98ba2658-6cbc-4e85-99cb-1e4593c2213a", "node_type": "1", "metadata": {}, "hash": "fa21118bbd785fe1ca6f89f35caedd44c4ae446e49e6aa6632e2faa1641827ad", "class_name": "RelatedNodeInfo"}}, "text": "Likewise, Budur\u2019s arousal is \nevoked in physical terms; \u201cher insides tremble\u201d (khafaqat a\u1e25sh\u0101\u02beuh\u0101) at Qamar al-Zaman\u2019s \ntouch.139 These reactions may be interpreted as either increasing or belying the vehemence \nof Qamar al-Zaman\u2019s objections and Budur\u2019s threats. Arguably the most prominent element \nin the scene is the suspense generated by the gradual exploration of a body beneath clothes, \nas if anything is possible\u2014including a pleasant surprise. Here clothing makes the sexed \nbody effectively imperceptible, though perhaps not entirely irrelevant. Undress a king and \nwho knows what you will find? \n\nBy contrast, the Bulaq and Calcutta II editions remove the ambiguity, Budur\u2019s aggression, \nand most of the touching. From the start, the scene is clearly about the king\u2019s preference \nfor male sexual partners, and most of the narrative consists of a verbal debate between \nBudur and Qamar al-Zaman on its permissibility and appeal.140 Qamar al-Zaman\u2019s protests \nfocus on the issues of sin, religious law, and God\u2019s judgment. Budur attempts to persuade \nQamar al-Zaman that it is not forbidden for youths below a certain age to be penetrated. \nAlthough she admits that the penetrator\u2014which it is implied will be her\u2014does bear blame, \nshe explains that because her \u201ctemperament and nature\u201d (al-amzija wa-l-\u1e6dab\u012b\u02bfa) are corrupt, \nshe cannot help herself.141 Then she recites a succession of ten bawdy poems about the \nattractions of boys, the drawbacks of girls, and the overall pleasures of anal sex.142 Many of \n\n(effeminacy) in the premodern period, see Rowson, \u201cEffeminates\u201d; and idem, \u201cGender Irregularity.\u201d On f\u0101\u1e25isha \nand its association with the story of Lot in the Qur\u02bean, see Scott Siraj al-Haqq Kugle, \u201cSexuality, Diversity and \nEthics in the Agenda of Progressive Muslims,\u201d in Progressive Muslims: On Justice, Gender and Pluralism, ed. \nOmid Safi, 190\u2013234 (Oxford: Oneworld, 2003); and Sara Omar, \u201cIn Search of Authenticity: Modern Discourse \nover Homosexuality through Early Islamic Thought,\u201d in Routledge Handbook on Early Islam, ed. Herbert Berg, \n339\u201358 (New York: Routledge: 2018). \n\n139.  The striking parallel with the scene at the beginning of the story in which Budur\u2019s hand slips and her \ninsides tremble as she moves her hand up the thigh of the sleeping Qamar al-Zaman reinforces this sense. \nCompare, for example, BNF Arabe 3612, fol. 229a and fols. 242b\u2013243a. \n\n140.  The Breslau edition follows BNF Arabe 3622 and hews much closer to the other manuscripts I have \nconsulted than to the Bulaq and Calcutta II editions. It adds, however, a scenario in which Budur forces Qamar \nal-Zaman to assume a position with raised buttocks as if he were about to be anally penetrated (Breslau, 3:272; \nBNF Arabe 3622, fol. 25a), whereas the rest of the manuscripts say that Budur turned onto her back \u201cas a woman \nlies down with a man\u201d or \u201cas a woman does\u201d (BNF Arabe 3612, fol. 242b; Munich, fol. 496b; BNF Arabe 3602, fol. \n479a; Gotha, fol. 100a) for Qamar al-Zaman to straddle her. The Breslau edition also adds a line in which Qamar \nal-Zaman says to himself, \u201cBy my life, the king likes boys!\u201d (Breslau, 3:270; BNF Arabe 3622, fol. 24b), and many \ntimes it inserts variants on the word \u201cfuck\u201d (nayk), which does not appear in any of the other versions I have \nconsulted. \n\n141.  Bulaq, 1:382, 383\u201384; Calcutta II, 1:897, 899.\n142.", "start_char_idx": 129504, "end_char_idx": 132857, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "98ba2658-6cbc-4e85-99cb-1e4593c2213a": {"__data__": {"id_": "98ba2658-6cbc-4e85-99cb-1e4593c2213a", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dfd50861-7df1-48db-a3c6-9965ac0436ea", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "60ad5a5f3fd3635e2bdf225e66b84eb69f86939e092846716e7bae56d250396a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f6166d99-cd8b-4aa0-817a-7a2aa1899899", "node_type": "1", "metadata": {}, "hash": "a74a2ad8ab5a9f48f95479b1b0f48ac8e7b09aeef14d28ce59731a5e89543c60", "class_name": "RelatedNodeInfo"}}, "text": "142.  This series of short poems represents a literary subgenre known as muj\u016bn-maq\u0101\u1e6d\u012b\u02bf (obscene epigrams), \n\nand at least two of them can be found in the relevant chapter of an important fifteenth-century literary \nanthology analyzed, edited, and translated in Talib, \u201cEpigram\u201d in Arabic, 128\u201356 (the epigrams that appear in \n\n\n\n34  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nthe poems play on religious symbolism, an irreverent echo of Qamar al-Zaman\u2019s concern \nwith sin.143 Convinced by these poems that there is no dissuading her, Qamar al-Zaman \nagrees to \u201cone time only\u201d (ghayr marra w\u0101\u1e25ida), in the hope that God will forgive him this \nisolated transgression.144 At this point, they get into bed, and after some brief kissing and \nembracing he reaches between Budur\u2019s thighs to find \u201ca domed shrine of many blessings \nand motions (barak\u0101t wa-\u1e25arak\u0101t).\u201d145 He then muses to himself, \u201cPerhaps this king is a \nkhunth\u0101, neither male nor female (wa-laysa bi-dhakar wa-l\u0101 unth\u0101),\u201d before asking Budur \ndirectly, \u201cO King, you do not have a tool (\u0101la) like the tools of men (\u0101l\u0101t al-rij\u0101l), so what \nmade you do this?\u201d146 At that point, Budur laughs and tells him who she is.\n\nThis version of the scene is very different from any of the manuscripts I have consulted, \nperhaps the most thoroughly altered scene in the entire story.147 It represents a preference \nfor male sexual partners as a matter of \u201ctemperament and nature\u201d and in so doing appears \nmuch closer to a modern understanding of sexuality, with its emphasis on object choice \nand essentialism, than anything discussed thus far. The poems recited by Budur explain \nthe king\u2019s orientation in terms of both sex and gender; men are \u201cunique in beauty\u201d (far\u012bd \nal-jam\u0101l) and comparatively more socially accessible, while women have the added drawback \nof menstruating and bearing children.148 Although the poems themselves may have been \nconsidered titillating, as they describe sexual organs and positions, the actual physical \nencounter between Qamar al-Zaman and Budur is decidedly brief. The delight expressed \nin the manuscript versions over \u201ca king with a pussy\u201d contrasts with the rather formal \nconsideration in the printed editions of the medical and legal status of khunth\u0101, which is \n \n \n \n\nthe Bulaq and Calcutta II editions are #9 and #23). For more on muj\u016bn in Arabic literature, see Zoltan Szombathy, \nMuj\u016bn: Libertinism in Medieval Muslim Society and Literature (Cambridge: E. J. W. Gibb Memorial Trust, 2013); \nand Adam Talib, Marl\u00e9 Hammond, and Arie Schippers, eds., The Rude, the Bad and the Bawdy: Essays in Honour \nof Professor Geert Jan van Gelder (Cambridge: E. J. W. Gibb Memorial Trust, 2014). \n\n143.  On this use of language, as well as a comparison with \u201cThe Story of \u02bfAli Shar and Zumurrud,\u201d see the \nanalysis in Naaman, \u201cEating Figs,\u201d 351\u201356.\n\n144.  Bulaq, 1:383; Calcutta II, 1:899. The manuscripts also have Qamar al-Zaman asking Budur to assure \nhim this would be one time only, but without the lengthy passage afterwards about sin, repentance, and God\u2019s \nforgiveness; see BNF Arabe 3612, fol. 242b; BNF Arabe 3602, fol. 479a; Gotha, fol. 100a; and Munich, fol. 496a.\n\n145.  This is Erez Naaman\u2019s translation. Naaman points out the double entendre in the word for motions \n(\u1e25arak\u0101t), which can refer to both sexual activity and prayer; see Naaman, \u201cEating Figs,\u201d 353, n. 59.\n\n146.  Bulaq, 1:384; Calcutta II, 1:900.", "start_char_idx": 132853, "end_char_idx": 136259, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f6166d99-cd8b-4aa0-817a-7a2aa1899899": {"__data__": {"id_": "f6166d99-cd8b-4aa0-817a-7a2aa1899899", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "98ba2658-6cbc-4e85-99cb-1e4593c2213a", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "92cba1742c30902437440783454e69b5ce512c60a328d04c927216dec6dc7a23", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f117a704-6843-4e4f-b236-84951958c935", "node_type": "1", "metadata": {}, "hash": "77cec2e1945b58b461b4e26ef1aa1c2cae7e3b63ffbd6b4971c1d35cc00b018c", "class_name": "RelatedNodeInfo"}}, "text": "Bulaq, 1:384; Calcutta II, 1:900.\n147.  Garcin makes particular reference to this scene and argues that the changes were made by the Bulaq \n\n\u201c\u00e9diteur-po\u00e8te\u201d; see Garcin, Pour une lecture historique, 123\u201325. Very little is known about the editor of the \nBulaq edition, nor do we know what manuscript(s) he used; all we have is \u02bf Abd al-Ra\u1e25m\u0101n al-\u1e62afat\u012b al-Sharq\u0101w\u012b\u2019s \nname and the date of publication in a colophon on the last page of the second volume. \n\n148.  The Bulaq edition contains an additional poem that the Calcutta II edition lacks. Interestingly, it is \na poem that appears earlier in both editions (but not in any of the manuscripts I have consulted) by way of \npraising Qamar al-Zaman\u2019s beauty as sufficient to make a man forsake women; see Bulaq, 1:382\u201383; and Calcutta \nII, 1:897\u201399.", "start_char_idx": 136226, "end_char_idx": 137024, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f117a704-6843-4e4f-b236-84951958c935": {"__data__": {"id_": "f117a704-6843-4e4f-b236-84951958c935", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f6166d99-cd8b-4aa0-817a-7a2aa1899899", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "310c91fbbe392f9328bb45bd41767c373b6d2fa335da6697a98b68ce7278d574", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6349ed25-f4bf-4df3-84cc-46a3fd7a7552", "node_type": "1", "metadata": {}, "hash": "af1e1803ba4e14c655a537441135c8e29cd2ae241dfb5fe8305d89c6d1e1f229", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  35\n\nimmediately explained with reference to a binary construction of sex\u2014\u201cneither male nor \nfemale.\u201d149 The Bulaq and Calcutta II editions are still too early to reflect the influence of \nthe homosexuality/heterosexuality binary, and this scene does demonstrate affinities with \nother modes of organizing erotic life. Among these are a distinction between insertive and \nreceptive sexual roles and the significance of age in interpreting and evaluating sexual \npractices.150 However, the anxiety, religious and otherwise, around object choice that seems \nto pervade this version of the scene does not resonate at all with the erotics of sameness \ncultivated in the fifteenth-century manuscript of the Nights or even elsewhere in \u201cThe \nStory of Qamar al-Zaman and Budur.\u201d \n\n   *   *   * \n\nBrad Epps, despite reading this scene through the Mardrus-Mathers translation, argues \nthat it \u201cconjures forth a different sexual economy than one that rises and falls on a modern \nhetero/homo, male/female divide.\u201d151 I wholeheartedly agree and add that untethering the \nconcepts of sameness and difference from sexual binaries helps illuminate this \u201cdifferent \nsexual economy.\u201d The pattern in the fifteenth-century manuscript of the Nights is that \nsameness is mapped onto bodies in ways that stress their physical similarity, regardless \nof the body parts that are (or may be imagined as being) involved. Beautiful he- and \nshe-characters proliferate, mirroring each other in a variety of erotic encounters that draw \nthe approving attention of onlookers from all walks of life. Repetition of descriptive poetry \nand prose within these encounters demonstrates that while embodiment is central to the \nportrayal of sexual attraction, embodied difference is not. In fact, emphasizing embodied \ndifference serves to flag a relationship as inappropriate or dysfunctional. At the same time, \ntriangles within the text, and the possibility that triangulation might also reach into the \nworld outside the text, make space for a variety of erotic possibilities, if only in the realm of \nfantasy. \n\nT h e s e  o b s e r v a t i o n s  s h o u l d  r e m i n d  u s  t h a t  t e r m s  s u c h  a s  \u201c h o m o s e x u a l i t y , \u201d \n\u201cheterosexuality,\u201d and \u201csame-sex desire\u201d privilege anatomical notions of sameness and \ndifference and risk sidelining other ways of understanding sexual relations. My broader \ngoal, however, is to question any assumption that the sexed body is always already there, \nqualifying otherwise similar evocations of beauty, ratifying grammatical gender (or exposing \nit as a lie), and making sense of desire. In this view, undressing a body, whether it happens \nliterally in a text or in the mind of a scholar, provides a stable foundation for understanding \nand interpreting expressions of erotic love. However, historians can only perceive bodies \n  \n\n149.  It is possible that this insistence on neither/nor for the category of khunth\u0101, which, as Gesink shows, \nwas understood historically to be mutable and complex, represents an intermediate position between the \ngreater ambiguity of the manuscript tradition and the modern fetishization of the binary; see Gesink, \u201cIntersex \nBodies,\u201d especially the conclusion. \n\n150.  On these distinctions, see El-Rouayheb, Before Homosexuality, especially chapter 1. For their \ngenealogical relationship to modern homosexuality, see David M. Halperin, \u201cHow to Do the History of Male \nHomosexuality,\u201d GLQ: A Journal of Lesbian and Gay Studies 6, no. 1 (2000): 87\u2013123.\n\n151.  Epps, \u201cComparison, Competition, and Cross-Dressing,\u201d 152.", "start_char_idx": 137028, "end_char_idx": 140696, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6349ed25-f4bf-4df3-84cc-46a3fd7a7552": {"__data__": {"id_": "6349ed25-f4bf-4df3-84cc-46a3fd7a7552", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f117a704-6843-4e4f-b236-84951958c935", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "b76dcb3ecb858c51c600d3e5a573e7c716ef3025947d8b53a676277585a6b932", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c40e960d-c922-4ea0-be52-0b56ea8bc1a3", "node_type": "1", "metadata": {}, "hash": "324a726456b1a50117557dd1a4de43728414f18c294d52fd25e55ecb547df36b", "class_name": "RelatedNodeInfo"}}, "text": "36  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nthrough their discursive production; we cannot assume we know what they \u201creally\u201d looked \nlike, or which body parts mattered, especially when confronted with formulaic, terse, or \ncounterintuitive evidence. Why bracket this evidence as a function of narrative technique \nor literary convention? What if it also reflected a historical reality in which socially legible \ngender was much more dependent on clothing and context and much less dependent on the \nshape of the body than we have come to see it today? After all, a \u201cking with a pussy\u201d is not \nthe same as a queen, and the implications of this should prompt a rethinking of the extent \nto which we read binary constructions of sex or embodied gender into our sources.152 \n\nBy taking descriptions of beautiful characters on their own terms in the context of a \nsource-critical, historicist study, I hope to have shown that the 1001 Nights offers rich \npossibilities for this kind of rethinking. This is particularly true since the Nights is \u201ca \nheterogeneous work with a complex textual history,\u201d and therefore questions of point of \nview, voice, and reception are more open than they are for other Arabic genres associated \nwith eroticism.153 That said, it is crucial for scholars to look beyond the canonical print \neditions and perform comparative close readings of earlier manuscripts.154 My analysis of \n\u201cThe Story of Qamar al-Zaman and Budur\u201d indicates that nineteenth-century editors and \ntranslators had a heavy hand in shaping its sexual content. Given the relationship in this \nperiod between the rise of European colonialism and the production of modern discourses \nof gender and sexuality, it is all the more pressing to pursue source-critical and historicist \nprojects.155 Ultimately, if further research shows that erotic love was imaginable in ways \nthat throw into question modern binaries, it will be important to rethink not only our \nlanguage but also how we understand embodiment as part of the sexual past.\n\n152.  This observation may resonate with those working in the field of transgender history. For a recent \ndiscussion of \u201cthe possibilities of non-binary lives in our archives,\u201d see Shireen Hamza, \u201cAnnulling the Marriage \nof Two Men: A Marginal Note in a Yemeni Manuscript,\u201d Journal of the History of Ideas Blog, June 10, 2020, https://\njhiblog.org/2020/06/10/annulling-the-marriage-of-two-men-a-marginal-note-in-a-yemeni-manuscript/. \n\n153.  See Ibrahim Muhawi, \u201cThe Arabian Nights and the Question of Authorship,\u201d Journal of Arabic Literature \n36, no. 3 (2005): 323\u201337, at 323.\n\n154.  Recent examples of what can be achieved by this kind of work, although without a focus on sexuality, \ncan be found in Chra\u00efbi, Arabic Manuscripts. Unfortunately, the most recently published book on sexuality in \nthe Nights does not engage in any source criticism and recycles arguments (sometimes verbatim) made by other \nscholars; see Ghanim, Sexual World.\n\n155.  For the close association between British and French colonialism in North Africa and India and the \npublication of the nineteenth-century Arabic print editions of the Nights, see Mahdi, Thousand and One Nights, \n87\u2013126; and Horta, Marvellous Thieves, especially chapter 3. For the relationship between European colonialism \nand the production of modern discourses of gender and sexuality, see Mar\u00eda Lugones, \u201cHeterosexualism and the \nColonial/Modern Gender System,\u201d Hypatia 22, 1 (2007): 186\u2013209.\n\nhttps://jhiblog.org/2020/06/10/annulling-the-marriage-of-two-men-a-marginal-note-in-a-yemeni-manuscript/\nhttps://jhiblog.org/2020/06/10/annulling-the-marriage-of-two-men-a-marginal-note-in-a-yemeni-manuscript/\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  37\n\nBibliography\n\nManuscripts\n\nBNF Arabe 3598: Biblioth\u00e8que nationale de France. D\u00e9partement des manuscrits. Arabe 3598.", "start_char_idx": 140700, "end_char_idx": 144600, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c40e960d-c922-4ea0-be52-0b56ea8bc1a3": {"__data__": {"id_": "c40e960d-c922-4ea0-be52-0b56ea8bc1a3", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6349ed25-f4bf-4df3-84cc-46a3fd7a7552", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "af67e78787dcc74efc486680b0d039401333146e536bf78e53462c7e401b403d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f0a20586-8bd0-4e29-8ad5-815ac7302c35", "node_type": "1", "metadata": {}, "hash": "d8c8e717baae8930309b63b9a476cfeca3f4e682bef6d2a4c577c504553339c9", "class_name": "RelatedNodeInfo"}}, "text": "D\u00e9partement des manuscrits. Arabe 3598. \nLes mille et une nuits [1]. Early nineteenth century. http://archivesetmanuscrits.bnf.\nfr/ark:/12148/cc314904/ca59731810403405.\n\nBNF Arabe 3602: Biblioth\u00e8que nationale de France. D\u00e9partement des manuscrits. Arabe \n3602. Les mille et une nuits [1]. Early nineteenth century. Copied by \u02bfAl\u012b al-An\u1e63\u0101r\u012b \nb. Ibr\u0101h\u012bm al-An\u1e63\u0101r\u012b. http://archivesetmanuscrits.bnf.fr/ark:/12148/cc31491c/\nca59731810073677.\n\nBNF Arabe 3609\u201311: Biblioth\u00e8que nationale de France. D\u00e9partement des manuscrits. Arabe \n3609\u201311. Les mille et une nuits. Fifteenth century. https://gallica.bnf.fr/ark:/12148/\nbtv1b8433372b.\n\nBNF Arabe 3612: Biblioth\u00e8que nationale de France. D\u00e9partement des manuscrits. Arabe \n3612. Les mille et une nuits. Seventeenth century. http://archivesetmanuscrits.bnf.fr/\nark:/12148/cc314943.\n\nBNF Arabe 3621: Biblioth\u00e8que nationale de France. D\u00e9partement des manuscrits. Arabe \n3621. Histoire de Qamar al-Zam\u00e2n et de Badr al-Bodo\u00fbr. Seventeenth century.  \nhttp://archivesetmanuscrits.bnf.fr/ark:/12148/cc31502x.\n\nBNF Arabe 3622: Biblioth\u00e8que nationale de France. D\u00e9partement des manuscrits. Arabe \n3622. Histoire de Qamar al-Zam\u00e2n et de Badr al-Bodo\u00fbr. Seventeenth century.  \nhttp://archivesetmanuscrits.bnf.fr/ark:/12148/cc315035.\n\nBNF Arabe 3623: Biblioth\u00e8que nationale de France. D\u00e9partement des manuscrits. \nArabe 3623. [Histoire de Qamar al-Zam\u00e2n et de Badr al-Bodo\u00fbr.] 1109/1698.  \nhttp://archivesetmanuscrits.bnf.fr/ark:/12148/cc31504d.\n\nGotha: Forschungsbibliothek Gotha. Orientalische Handschriften. Ms. orient. A 2633. Alf laila \nwa-laila [2]. Early nineteenth century. https://nbn-resolving.org/urn:nbn:de:urmel-\n934a5920-afb4-4939-a2ea-b5c1d981380f1.\n\nMunich: Bayerische Staatsbibliothek Cod.arab 623. Alf laila wa-laila [1]. 1221/1806. \nCopied by \u02bfAl\u012b al-An\u1e63\u0101r\u012b b. Ibr\u0101h\u012bm al-An\u1e63\u0101r\u012b. http://mdz-nbn-resolving.de/\nurn:nbn:de:bvb:12-bsb00072405-6.\n\nPrint Editions and Translations of the \u201c1001 Nights\u201d\n\nBencheikh, Jamel Eddine, and Andr\u00e9 Miquel, trans. Les mille et une nuits. 3 vols.", "start_char_idx": 144561, "end_char_idx": 146586, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f0a20586-8bd0-4e29-8ad5-815ac7302c35": {"__data__": {"id_": "f0a20586-8bd0-4e29-8ad5-815ac7302c35", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c40e960d-c922-4ea0-be52-0b56ea8bc1a3", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "a8dcd8bccea8528b268e96b6cedd7ec812c9b12ac0f3f7e18a0be5ddf29219e6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "798984e4-2cce-4af8-8874-c94f0835f477", "node_type": "1", "metadata": {}, "hash": "daf1f1be88a8ae59b27daab84849485d6ec08644f487b4005f315d72fd8951f0", "class_name": "RelatedNodeInfo"}}, "text": "Les mille et une nuits. 3 vols. Paris: \nGallimard, 2005.\n\nhttp://archivesetmanuscrits.bnf.fr/ark:/12148/cc314904/ca59731810403405\nhttp://archivesetmanuscrits.bnf.fr/ark:/12148/cc314904/ca59731810403405\nhttp://archivesetmanuscrits.bnf.fr/ark:/12148/cc31491c/ca59731810073677\nhttp://archivesetmanuscrits.bnf.fr/ark:/12148/cc31491c/ca59731810073677\nhttps://gallica.bnf.fr/ark:/12148/btv1b8433372b\nhttps://gallica.bnf.fr/ark:/12148/btv1b8433372b\nhttp://archivesetmanuscrits.bnf.fr/ark:/12148/cc314943\nhttp://archivesetmanuscrits.bnf.fr/ark:/12148/cc314943\nhttp://archivesetmanuscrits.bnf.fr/ark:/12148/cc31502x\nhttp://archivesetmanuscrits.bnf.fr/ark:/12148/cc315035\nhttp://archivesetmanuscrits.bnf.fr/ark:/12148/cc31504d\nhttps://nbn-resolving.org/urn:nbn:de:urmel-934a5920-afb4-4939-a2ea-b5c1d981380f1\nhttps://nbn-resolving.org/urn:nbn:de:urmel-934a5920-afb4-4939-a2ea-b5c1d981380f1\nhttp://mdz-nbn-resolving.de/urn:nbn:de:bvb:12-bsb00072405-6\nhttp://mdz-nbn-resolving.de/urn:nbn:de:bvb:12-bsb00072405-6", "start_char_idx": 146555, "end_char_idx": 147553, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "798984e4-2cce-4af8-8874-c94f0835f477": {"__data__": {"id_": "798984e4-2cce-4af8-8874-c94f0835f477", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f0a20586-8bd0-4e29-8ad5-815ac7302c35", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "75392f61957d82adea2fe81e84ab61ef83b77ba3b778f6923a48672784677aa4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b2e56400-6dec-4c9b-b6b5-1d3f12dcd795", "node_type": "1", "metadata": {}, "hash": "160714ea2afdce8bc0c36d5d54f38b21f174d13b2342eba63f57ef5a28f5e363", "class_name": "RelatedNodeInfo"}}, "text": "38  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBurton, Richard F., trans. 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The Arabian Nights: Tales of 1001 Nights. 3 vols. \nLondon: Penguin Books, 2008.\n\nAl-Sharq\u0101w\u012b, \u02bf Abd al-Ra\u1e25m\u0101n al-\u1e62afat\u012b, ed. Alf layla wa-layla. 2 vols. Cairo: al-Ma\u1e6dba\u02bfa al-Kubr\u0101 \nbi-B\u016bl\u0101q, 1251/1835. [Bulaq]\n\nPublished Sources\n\nAckerman, Lauren. \u201cSyntactic and Cognitive Issues in Investigating Gendered Coreference.\u201d \nGlossia: A Journal of General Linguistics 4, no. 1 (2019): 1\u201327 (art. 117).\n\nAkel, Ibrahim. \u201cListe des manuscrits arabes des Nuits.\u201d In Arabic Manuscripts of the \u201cThousand \nand One Nights,\u201d edited by Aboubakr Chra\u00efbi, 65\u2013114. Paris: Espaces & Signes, 2016.\n\n\u2014\u2014\u2014. \u201cQuelques remarques sur la biblioth\u00e8que d\u2019Antoine Galland et l\u2019arriv\u00e9e des Mille et \nune nuits en occident.\u201d In Antoine Galland et l\u2019Orient des savants, edited by Pierre-\nSylvain Filliozat and Michel Zink, 199\u2013215. 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Oxford: Oneworld, 2003.\n\nhttps://jhiblog.org/2020/06/10/annulling-the-marriage-of-two-men-a-marginal-note-in-a-yemeni-manuscript/\nhttps://jhiblog.org/2020/06/10/annulling-the-marriage-of-two-men-a-marginal-note-in-a-yemeni-manuscript/\nhttps://jhiblog.org/2020/06/10/annulling-the-marriage-of-two-men-a-marginal-note-in-a-yemeni-manuscript/\nhttps://www.criticalmuslim.io/the-dark-side-of-the-arabian-nights/\nhttps://www.criticalmuslim.io/the-dark-side-of-the-arabian-nights/", "start_char_idx": 154602, "end_char_idx": 157655, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b50fc91f-be0f-4d73-b2fd-9abc5f131466": {"__data__": {"id_": "b50fc91f-be0f-4d73-b2fd-9abc5f131466", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0aed3836-1dad-44a9-b9a2-8ba363bf1141", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "99b0f3b7e3c8b27a3ee28354a1081cdeb272779174878574ab4b895a393ff373", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c3e22a95-1e15-4799-beac-d2a43bce2574", "node_type": "1", "metadata": {}, "hash": "3f92e2edce83a532f08fc6108a8f480a6284fc33608f7689a0a5f3e0041db5d1", "class_name": "RelatedNodeInfo"}}, "text": "42  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLagrange, Fr\u00e9d\u00e9ric. \u201cThe Obscenity of the Vizier.\u201d In Islamicate Sexualities: Translations across \nTemporal Geographies of Desire, edited by Kathryn Babayan and Afsaneh Najmabadi, \n161\u2013203. Cambridge, MA: Harvard Center for Middle Eastern Studies, 2008.\n\nLaqueur, Thomas Walter. Making Sex: Body and Gender from the Greeks to Freud. Cambridge, \nMA: Harvard University Press, 1990.\n\nLeoni, Francesca, and Mika Natif, eds. Eros and Sexuality in Islamic Art. Farnham: Ashgate, \n2013.\n\nLiebrenz, Boris. \u201cThe Library of A\u1e25mad al-Rabb\u0101\u1e6d: Books and Their Audience in 12th to \n13th/18th to 19th Century Syria.\u201d In Marginal Perspectives on Early Modern Ottoman \nCulture: Missionaries, Travelers, Booksellers, edited by Ralf Elger and Ute Pietruschka, \n17\u201359. Halle (Saale): Zentrum f\u00fcr Interdisziplin\u00e4re Regionalstudien, 2013.\n\nLugones, Mar\u00eda. \u201cHeterosexualism and the Colonial/Modern Gender System.\u201d Hypatia 22,  \nno. 1 (2007): 186\u2013209.\n\nMahdi, Muhsin. The Thousand and One Nights. Leiden: E. J. Brill, 1995.\n\nMalti-Douglas, Fedwa. \u201cHomosociality, Heterosexuality, and Sharaz\u00e2d.\u201d In The Arabian Nights \nEncyclopedia, edited by Ulrich Marzolph and Richard van Leeuwen, 2 vols., 1:38\u201342. \nSanta Barbara, CA: ABC-CLIO, 2004.\n\n\u2014\u2014\u2014. Woman\u2019s Body, Woman\u2019s Word: Gender and Discourse in Arabo-Islamic Writing. \nPrinceton, NJ: Princeton University Press, 1991.\n\nMarzolph, Ulrich. \u201cMaking Sense of the \u2018Nights\u2019: Intertextual Connections and Narrative \nTechniques in the \u2018Thousand and One Nights.\u2019\u201d Narrative Culture 1, no. 2 (2014): 239\u201357.\n\nMuhawi, Ibrahim. \u201cThe Arabian Nights and the Question of Authorship.\u201d Journal of Arabic \nLiterature 36, no. 3 (2005): 323\u201337.\n\nal-Musawi, Muhsin J. The Islamic Context of \u201cThe Thousand and One Nights.\u201d New York: \nColumbia University Press, 2009.\n\nMyrne, Pernilla. Female Sexuality in the Early Medieval Islamic World. London: I. B. Tauris, \n2020.\n\nNaaman, Erez. \u201cEating Figs and Pomegranates: Taboos and Language in the Thousand and \nOne Nights.\u201d Journal of Arabic Literature 44 (2013): 335\u201370.\n\nNajmabadi, Afsaneh. Women with Mustaches and Men without Beards: Gender and Sexual \nAnxieties of Iranian Modernity. Berkeley: University of California Press, 2005.\n\nNaddaff, Sandra. Arabesque: Narrative Structure and the Aesthetics of Repetition in \u201c1001 \nNights.\u201d Evanston, IL: Northwestern University Press, 1991.", "start_char_idx": 157658, "end_char_idx": 160044, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c3e22a95-1e15-4799-beac-d2a43bce2574": {"__data__": {"id_": "c3e22a95-1e15-4799-beac-d2a43bce2574", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b50fc91f-be0f-4d73-b2fd-9abc5f131466", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "bbaa6847afb83bf5adf34973e63db13d78577200269a21a81f383556f75eefaf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "523875a7-e060-453e-b288-db4ad5fbf7b5", "node_type": "1", "metadata": {}, "hash": "653827770f141fbe4c0be578a47fd9e981b3821acc8a1d01d6e941e90f264148", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Qamarayn: The Erotics of Sameness in the 1001 Nights \u2022  43\n\nOmar, Sara. \u201cIn Search of Authenticity: Modern Discourse over Homosexuality through Early \nIslamic Thought.\u201d In Routledge Handbook on Early Islam, edited by Herbert Berg, \n339\u201358. New York: Routledge, 2018.\n\nPark, Katharine. \u201cCadden, Laqueur, and the \u2018One-Sex Body.\u2019\u201d Medieval Feminist Forum 46, \nno. 1 (2010): 96\u2013100.\n\nRagab, Ahmed. \u201cOne, Two, or Many Sexes: Sex Differentiation in Medieval Islamicate Medical \nThought.\u201d Journal of the History of Sexuality 24, no. 3 (2015): 428\u201354.\n\nRastegar, Kamran. \u201cThe Changing Value of Alf Laylah wa-Laylah for Nineteenth-Century \nArabic, Persian, and English Readerships.\u201d Journal of Arabic Literature 36, no. 3 (2005): \n269\u201387.\n\nReynolds, Dwight F. \u201cA Thousand and One Nights: A History of the Text and Its Reception.\u201d  \nIn Arabic Literature in the Post-Classical Period, edited by Roger Allen and D. S. Richards, \n270\u201391. Cambridge: Cambridge University Press, 2006.\n\nRichardson, Kristina L. Difference and Disability in the Medieval Islamic World: Blighted \nBodies. Edinburgh: Edinburgh University Press, 2012.\n\nRosenthal, Franz. \u201cMale and Female: Described and Compared.\u201d In Homoeroticism in Classical \nArabic Literature, edited by J. W. Wright and Everett K. Rowson, 24\u201354. New York: \nColumbia University Press, 1997.\n\nRowson, Everett K. \u201cThe Effeminates of Early Medina.\u201d Journal of the American Oriental \nSociety 111, no. 4 (1991): 671\u201393.\n\n\u2014\u2014\u2014. \u201cGender Irregularity as Entertainment: Institutionalized Transvestism at the Caliphal \nCourt in Medieval Baghdad.\u201d In Gender and Difference in the Middle Ages, edited by \nSharon Farmer and Carol Braun Pasternack, 45\u201372. Minneapolis: University of Minnesota \nPress, 2003. \n\n\u2014\u2014\u2014. \u201cHomoerotic Narratives from Maml\u016bk Literature: Al-\u1e62afad\u012b\u2019s Law\u02bfat al-Sh\u0101k\u012b and Ibn \nD\u0101niy\u0101l\u2019s al-Mutayyam.\u201d In Homoeroticism in Classical Arabic Literature, edited by J. \nW. Wright and Everett K. Rowson, 158\u201391. New York: Columbia University Press, 1997.\n\n\u2014\u2014\u2014. \u201cThe Traffic in Boys: Slavery and Homoerotic Liaisons in Elite \u02bf Abb\u0101sid Society.\u201d Middle \nEastern Literatures 11, no. 2 (2008): 193\u2013204.\n\nScalenghe, Sara. Disability in the Ottoman Arab World, 1500\u20131800. New York: Cambridge \nUniversity Press, 2014.\n\nSchine, Rachel. \u201cConceiving the Pre-Modern Black-Arab Hero: On the Gendered Production \nof Racial Difference in S\u012brat al-Am\u012brah Dh\u0101t al-Himmah.\u201d Journal of Arabic Literature \n48 (2017): 298\u2013326.", "start_char_idx": 160048, "end_char_idx": 162516, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "523875a7-e060-453e-b288-db4ad5fbf7b5": {"__data__": {"id_": "523875a7-e060-453e-b288-db4ad5fbf7b5", "embedding": null, "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8287", "node_type": "4", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "05195a51f0f5ab59527025de7626f57d854359b74657793810b89afff4da01cc", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c3e22a95-1e15-4799-beac-d2a43bce2574", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "874b763cba54681128f5902419d0ad145991c2216198fa31567850f99995071d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2f10332d-66e0-4aa5-acc4-f2fc4c4ca6bb", "node_type": "1", "metadata": {}, "hash": "7e6a5c99ac847db4442ed60acb60b4e96cf2f9a38bcee05e9ac3915b72f315a0", "class_name": "RelatedNodeInfo"}}, "text": "44  \u2022  Zayde antrim\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u2014\u2014\u2014. \u201cReading Race and Racism in the 1001 Nights.\u201d In Approaches to Teaching the Arabian \nNights, edited by Paulo Lemos Horta. Forthcoming.\n\nSelove, Emily, and Rosalind Batten. \u201cMaking Men and Women: Arabic Commentaries on the \nGynaecological Hippocratic Aphorisms in Context.\u201d Annales islamologiques 48, no. 1 \n(2014): 239\u201362.\n\nSzombathy, Zoltan. Muj\u016bn: Libertinism in Medieval Muslim Society and Literature. Cambridge: \nE. J. W. Gibb Memorial Trust, 2013.\n\nTalib, Adam. \u201cCitystruck.\u201d In The City in Arabic Literature: Classical and Modern Perspectives, \nedited by Nizar F. Hermes and Gretchen Head, 138\u201364. Edinburgh: Edinburgh University \nPress, 2018.\n\n\u2014\u2014\u2014. How Do You Say \u201cEpigram\u201d in Arabic?: Literary History at the Limits of  Comparison. \nLeiden: Brill, 2018.\n\n\u2014\u2014\u2014, Marl\u00e9 Hammond, and Arie Schippers, eds. The Rude, the Bad and the Bawdy: Essays \nin Honour of Professor Geert Jan van Gelder. Cambridge: E. J. W. Gibb Memorial Trust, \n2014.\n\nUllah, Sahar Ishtiaque. \u201cA Response to Zayde Antrim\u2019s \u2018Sex, Sameness, and Embodiments of \nDesire in the 1001 Nights.\u2019\u201d Paper presented at the Islamic History Workshop, Columbia \nUniversity, February 20, 2020.\n\nZe\u2019evi, Dror. Producing Desire: Changing Sexual Discourse in the Ottoman Middle East. \nBerkeley: University of California Press, 2006.", "start_char_idx": 162520, "end_char_idx": 163862, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2f10332d-66e0-4aa5-acc4-f2fc4c4ca6bb": {"__data__": {"id_": "2f10332d-66e0-4aa5-acc4-f2fc4c4ca6bb", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "523875a7-e060-453e-b288-db4ad5fbf7b5", "node_type": "1", "metadata": {"identifier": "alusur-8287", "author": "Antrim, Zayde", "title": "Qamarayn: The Erotics of Sameness in the 1001 Nights", "date": "2020-10-01", "file": "alusur-8287.pdf"}, "hash": "fd0a045a7ae9e2eeca175b6fe183959fd9ce562523fa34913d86c65f5d57b71e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f77aa42b-615e-45a1-a591-69f1c6a88282", "node_type": "1", "metadata": {}, "hash": "0dc831d6dd73649a4921cb5ec79b3d458983451b2824b4d58c95dad89e04568c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 45-73\n\n  Who Compiled and Edited the Mashhad Miscellany?\n\nLuke TreadweLL\nUniversity of Oxford\n\n(luke.treadwell@orinst.ox.ac.uk)\n\n1. Introduction \n\nWho compiled and edited the Mashhad miscellany? This question generated much \nscholarly interest for a couple of decades after Togan\u2019s discovery of the Mashhad manuscript \nin 1923.1 Two Russian historians, Krachkovski\u01d0 and Kovalevski\u01d0, were particularly attentive \nto the issue in the first half of the twentieth century, but thereafter interest in the topic \ndeclined. The attempt to identify the miscellany\u2019s \u201ceditors\u201d and understand their motivation \nseems to have reached an impasse in the middle of the century. At the same time, the rich \ncomplexities of the miscellany\u2019s constituent texts became increasingly evident as their \n\n1.  In this paper, the term \u201cMashhad manuscript\u201d is used to refer to manuscript no. 5229 in the library of the \nAstane Quds shrine (i.e., the Imam Reza Shrine in Mashhad), which has been provisionally dated to the seventh/\nthirteenth century, while the term \u201cMashhad miscellany\u201d is applied to the compilation of texts (the majm\u016b\u02bfa) \nthat was assembled in the second half of the fourth/tenth century.\n\n\u00a9 2020 Luke Treadwell. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nAbstract\nThe identity of the editors of the Mashhad miscellany generated considerable scholarly debate for a couple of \ndecades after Togan\u2019s discovery of the Mashhad manuscript in 1923, but interest in the topic declined after the \nmiddle of the century. In the last seventy years, it is the miscellany\u2019s four texts, in particular the Kit\u0101b of Ibn \nFa\u1e0dl\u0101n, that have monopolized scholarly attention. This paper reopens the file on the mysterious editors in the \nbelief that their role remains the key to understanding the majm\u016b\u02bfa as well as its component texts. It reexamines \nthe paratextual apparatus with which the editors framed the miscellany and concludes that the editors did not \nbelong to the Mashriq\u012b literary elite as earlier scholars maintained. The \u201ceditors\u201d were in all probability not men \nof flesh and blood, but the fictional creations of the traveler, poet, and nad\u012bm Ab\u016b Dulaf al-Khazraj\u012b, author of \nthe miscellany\u2019s two Ris\u0101las. His role as the mastermind of the Mashhad miscellany compels us to reevaluate the \nmiscellany\u2019s literary context and to think again about the provenance, structure, and contents of its four texts.\n\nmailto:luke.treadwell%40orinst.ox.ac.uk?subject=\n\n\n46  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\ndetails were pored over, their language scrutinized, and their literary context elucidated. \nThis paper will reopen the file on the two mysterious \u201ceditors,\u201d building on the insights \nproduced by Russian scholarship and the remarks made by the few scholars (including \nMinorsky and Miquel) who have pursued the issue since. Although all contributors to \nthe debate have had worthwhile points to make, as this study will demonstrate, none of \nthe hitherto proposed reconstructions of the miscellany\u2019s genesis is compelling. To start \nafresh, I will return to Krachkovski\u01d0 and Kovalevski\u01d0 and reexamine their careful analysis \nof the paratextual apparatus with which the editors framed the miscellany. This apparatus \nincludes both the introductory remarks with which they prefaced the miscellany\u2019s texts \nand the critical comments that they inserted in the Ris\u0101las of Ab\u016b Dulaf.", "start_char_idx": 47, "end_char_idx": 3759, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f77aa42b-615e-45a1-a591-69f1c6a88282": {"__data__": {"id_": "f77aa42b-615e-45a1-a591-69f1c6a88282", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2f10332d-66e0-4aa5-acc4-f2fc4c4ca6bb", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "2660019bf2e50ff931903e897c6003651629571998961a30f4e1df35ef873465", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5f5eaee0-714e-41c7-a9f4-689970b1e41c", "node_type": "1", "metadata": {}, "hash": "3e99c270f6569c40082d9c70926d1132e0da86767917a9368ef0a63eedd03740", "class_name": "RelatedNodeInfo"}}, "text": "The introductory \nremarks (henceforth referred to as the five \u201clinking passages,\u201d or LPs), are the key to \nunlocking the identity and intentions of the person(s) who compiled the miscellany. As \nI will attempt to demonstrate, the editors were not, as earlier scholars have maintained, \nmembers of the Mashriq\u012b literary elite but fictional creations of the real compiler and editor \nof the miscellany, Ab\u016b Dulaf al-Khazraj\u012b, author of the miscellany\u2019s two Ris\u0101las.2\n\nThe argument that follows requires some background knowledge of the historiography, \nstructure, and contents of the miscellany. I begin with an overview of the study of the \nMashhad manuscript (Section 2), followed by a description of each of the texts (Section 3), a \ntranslation and analysis of the editorial linking passages (Sections 4 and 5), an examination \nof a unique and anomalous passage on the \u201ctowns of the Turks\u201d at the end of Ibn al-Faq\u012bh\u2019s \nbook (Section 6), and, finally, some notes on the literary biography of Ab\u016b Dulaf al-Khazraj\u012b.\n\n2. The Study of the Mashhad Manuscript \n\nIn 1924, Zaki Velidi Togan published a note about an anonymous, acephalous manuscript \nin the library of the Imam Reza shrine in Mashhad that contained four texts.3 They included \nan extended version of the second half of Ibn al-Faq\u012bh\u2019s Kit\u0101b al-Buld\u0101n;4 two Ris\u0101las \ndescribing lengthy journeys, the first through Central Asia and al-Hind and the second \nacross Iran, both undertaken by their author, Ab\u016b Dulaf al-Khazraj\u012b; and the Kit\u0101b of Ibn \nFa\u1e0dl\u0101n, the envoy who accompanied a caliphal mission from Baghdad to the court of the \nruler of Bulgh\u0101r on the River Volga in 309\u201310/921\u201323.5 The editors inform us that the \nBuld\u0101n was already a well-known text in Ibn al-Faq\u012bh\u2019s lifetime, whereas the other three \n\n2.  In Sections 2\u20134 of this paper, frequent reference will be made to the (two) \u201ceditors\u201d of the miscellany, \nwhose identity modern scholars have investigated. From the final paragraph of Section 5 onward, reference will \nbe made to Ab\u016b Dulaf as the editor of the miscellany.\n\n3.  A. Z. Validov (Togan), \u201cMeshkhedskaya rukopis\u2019 Ibni-l\u2019-Fakikha,\u201d Izvestiia Rossi\u01d0ko\u01d0 Akademii Nauk (1924): \n237\u201348. \n\n4.  No manuscript of the book bears a title page or preface. Ibn al-Nad\u012bm called the book Kit\u0101b al-Buld\u0101n, \nwhile its title in the Mashhad manuscript is given as Kit\u0101b Akhb\u0101r al-buld\u0101n; F. Sezgin et al., eds., Majm\u016b\u02bfa f\u012b \nal-jughr\u0101fiyya: Mimm\u0101 allafahu Ibn al-Faq\u012bh wa-Ibn Fa\u1e0dl\u0101n wa-Ab\u016b Dulaf al-Khazraj\u012b (Frankfurt: Ma\u02bfhad Ta\u02ber\u012bkh \nal-\u02bfUl\u016bm al-\u02bfArabiyya wa-l-Isl\u0101miyya, 1987), 347.\n\n5.  For the purposes of clarity and brevity, the term Kit\u0101b is applied to Ibn Fa\u1e0dl\u0101n\u2019s text in this paper, while \nAb\u016b Dulaf \u2019s texts are referred to as the first and second Ris\u0101las and Ibn al-Faq\u012bh\u2019s book as the (Kit\u0101b Akhb\u0101r al-)\nBuld\u0101n.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Who Compiled and Edited the Mashhad Miscellany?  \u2022  47\n\ntexts were by unknown authors (see Section 4). Both the Kit\u0101b and the Ris\u0101las were heavily \ncited by Y\u0101q\u016bt al-\u1e24amaw\u012b (d.", "start_char_idx": 3760, "end_char_idx": 6762, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5f5eaee0-714e-41c7-a9f4-689970b1e41c": {"__data__": {"id_": "5f5eaee0-714e-41c7-a9f4-689970b1e41c", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f77aa42b-615e-45a1-a591-69f1c6a88282", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "0bf7aeb0bb7ffaea754463c2e1d1d82ee3c435f925e1b2803cca44f9e1e5a7eb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7acb56e4-8b7f-425f-864a-3cbbfe8a727f", "node_type": "1", "metadata": {}, "hash": "d7f524ddda514a6d42a6f9bef1aff6c6418c101fd17fc04a42d459df1c00a9e4", "class_name": "RelatedNodeInfo"}}, "text": "626/1229) in his voluminous gazetteer of the Islamic world, \nthe Mu\u02bfjam al-buld\u0101n, and were thus known, if only in partial form, to Western scholars for \nseveral decades before the publication of the Mashhad manuscript.6 \n\nOf the four texts, Ibn Fa\u1e0dl\u0101n\u2019s Kit\u0101b has received the lion\u2019s share of attention since \nTogan\u2019s discovery. Togan himself published the first major study in 1939, the same year \nin which Krachkovski\u01d0 published a commentary and translation, alongside a facsimile \nreproduction of the text itself.7 In his commentary, Krachkovski\u01d0 made an observation \nthat is crucial to the argument presented in this paper: he pointed out that the editors of \nthe miscellany were identical with the two patrons to whom Ab\u016b Dulaf sent copies of his \nRis\u0101las.8 The editors wrote short introductions to the Ris\u0101las in which they cited Ab\u016b Dulaf \u2019s \ndedicatory prefaces. They also inserted several critical comments in the texts of the Ris\u0101las \nin which they expressed doubts about the reliability of certain passages in his account (see \nbelow, Section 3). A third translation of and comprehensive commentary on the Kit\u0101b was \nwritten by Kovalevski\u01d0 in 1959.9 Since that date, many new translations have appeared in \nseveral languages, as well as a great many academic papers on the literary aspects of the \nKit\u0101b, the personality and background of its author, the political context of his mission, and \nthe wider context of premodern travel literature within which his travelogue should be \nread.10 \n\nThe publication of the miscellany spurred interest in Ab\u016b Dulaf \u2019s texts as well, even if \nat a slower rate, yielding editions and translations of both his Ris\u0101las, but fewer studies.11 \n\n6.  Y\u0101q\u016bt, Mu\u02bfjam al-buld\u0101n (Beirut: D\u0101r \u1e62\u0101dir, n.d.).\n7.  Z. V. Togan, Ibn Fa\u1e0dl\u0101n\u2019s Reisebericht (Leipzig: Brockhaus, 1939); I. Yu. Krachkovski\u01d0, Puteshestvie \n\nIbn-Fa\u1e0dl\u0101na na Volgu (perevod i kommentari\u01d0) (Moscow: Izdatelstvo Akademii Nauk SSSR, 1939). Ritter stated, \nwithout giving his sources, that Kovalevski\u01d0 was the author of the translation and commentary that appeared \nunder Krachkovski\u01d0\u2019s name in 1939; see H. Ritter, \u201cZum Text von Ibn Fa\u1e0dl\u0101n\u2019s Reisebericht,\u201d Zeitschrift der \nDeutschen Morgenl\u00e4ndischen Gesellschaft 9 (1942): 98\u201399.\n\n8.  In reference to the first Ris\u0101la, the editors write (in LP3), kataba ilayn\u0101 Ab\u016b Dulaf \u2026 f\u012b dhikr m\u0101 sh\u0101hadahu \nwa-ra\u02be\u0101hu f\u012b balad al-Turk wa-l-Hind wa-l-\u1e62\u012bn (\u201cAb\u016b Dulaf wrote to us mentioning what he witnessed and saw in \nthe lands of the Turk, India, and China\u201d); see Section 4.\n\n9.  A. P. Kovaleski\u01d0, Kniga Akhmeda ibn-Fa\u1e0dl\u0101na o ego puteshestvii na Volgu v. 921\u2013922 gg. (stat\u2019i, perevody i \nkommentarii) (Kharkov: Izdatelstvo Gos. Universiteta im. A. M. Gori\u2019kogo, 1956).\n\n10.  For a convenient summary of the literature, see J. E. Montgomery, \u201cMission to the Volga,\u201d in Two \nArabic Travel Books, ed. P. F. Kennedy and S. M. Toorawa (New York: New York University Press, 2014), 285\u2013297 \n(\u201cFurther Reading\u201d).", "start_char_idx": 6763, "end_char_idx": 9715, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7acb56e4-8b7f-425f-864a-3cbbfe8a727f": {"__data__": {"id_": "7acb56e4-8b7f-425f-864a-3cbbfe8a727f", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5f5eaee0-714e-41c7-a9f4-689970b1e41c", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "ceb47afaea56a1792c4301985c27744dff340a5090ba34f0e6e8a160449987ca", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "73225cfc-93a5-4356-89cc-d386e09b6549", "node_type": "1", "metadata": {}, "hash": "5cc2e28ec8da70605435fb9a6d58a6584174a213ab65fa55a5ba22be0ba0a470", "class_name": "RelatedNodeInfo"}}, "text": "See also the forthcoming publication of the papers of a conference on Ibn Fa\u1e0dl\u0101n held in \nOxford in 2016: J. Shepard and W. L. Treadwell, eds., Muslims on the Volga: Diplomacy and Islam in the World of \nIbn Fa\u1e0dl\u0101n (London: I. B. Tauris, 2021) and the catalogue of a major exhibition organized in Kazan published as A. \nI. Torgoev, ed., Puteshestvie Ibn Fa\u1e0dl\u0101na: Volzhski\u01d0 put\u2019 ot Bagdada do Bulgara (Moscow: Dom Mardzhani, 2016).\n\n11.  For a German translation of and commentary on the first Ris\u0101la, see A. von Rohr-Sauer, Des Ab\u016b Dulaf \nBericht \u00fcber seine Reise nach Turkest\u0101n, China und Indien: Neu \u00fcbersetzt und untersucht (Bonn: Bonner \nUniversit\u00e4ts Buchdruckerei, 1939); for an edition and annotated English translation of the second Ris\u0101la, see \nV. Minorsky, Ab\u016b Dulaf Mi\u1e63\u02bfar ibn Muhalhil\u2019s Travels in Iran (circa A.D. 950) (Cairo: Cairo University Press, \n1955). For an edition and annotated Russian translation of the second Ris\u0101la, see P. G. Bulgakov, Vtoraya zapiska \nAbu Dulafa (Moscow: Izdatelstvo Vostochno\u012d Literatury, 1960); for articles on the second Ris\u0101la, see I. Yu. \nKrachkovski\u01d0, \u201cVtoraya zapiska Ab\u016b Dulafa v geograficheskom slovare I\u0101\u1e33\u016bta (Azerba\u01d0zhan, Armeniya, Iran),\u201d \n\n\n\n48  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAb\u016b Dulaf \u2019s travelogues did not hold the same allure for modern readers as Ibn Fa\u1e0dl\u0101n\u2019s \nnarrative did, being uneven in style and lacking the immediacy of the first-person voice \nand the minute attention to the behaviors of steppe peoples that make the latter\u2019s account \nsuch a riveting read. Ab\u016b Dulaf \u2019s first Ris\u0101la has long been perceived to be a caricature of \nthe travel genre (see Section 3),12 although the second Ris\u0101la has attracted less criticism. On \nthe whole, however, whereas Ibn Fa\u1e0dl\u0101n has become a star of Arabic literature, particularly \nin twenty-first-century scholarship, Ab\u016b Dulaf has been largely neglected over the past half \ncentury. As for Ibn al-Faq\u012bh, whose text opens the miscellany and takes up the bulk of the \nmanuscript, difficulties in gaining access to a reproduction of the whole manuscript, as well \nas the evident disorder among the disbound folios of the manuscript, were noted by Pellat \nin 1973 in his foreword to the posthumous publication of Mass\u00e9\u2019s French translation of the \nabridged version of the work.13 A facsimile edition of the manuscript eventually appeared \nunder the supervision of Fuat Sezgin in 1987 (which, however, omitted the crucial first \nfolio of the manuscript).14 An edition of the whole of Ibn al-Faq\u012bh\u2019s work, which combines \nde Goeje\u2019s abridged edition and the version in the Mashhad manuscript, was published by \nY\u016bsuf al-H\u0101d\u012b in 2009.15\n\n3. Description of the Texts in the Miscellany\n\nThe first text, which is the second part of Ibn al-Faq\u012bh al-Hamadh\u0101n\u012b\u2019s Kit\u0101b al-Buld\u0101n, is \nby far the longest of the four.16 It comprises an extended version of Ibn al-Faq\u012bh\u2019s book, which \nis otherwise known only from de Goeje\u2019s abridged edition.", "start_char_idx": 9716, "end_char_idx": 12669, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "73225cfc-93a5-4356-89cc-d386e09b6549": {"__data__": {"id_": "73225cfc-93a5-4356-89cc-d386e09b6549", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7acb56e4-8b7f-425f-864a-3cbbfe8a727f", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bcc9046c4f1bdba1aed5ccfe5b6782f39008dc26ff7037aee4d9826eeed91862", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8cb52af9-e9b3-428c-ae78-1911eafff458", "node_type": "1", "metadata": {}, "hash": "3fd69a0f5779874621cb0befcf77ceb6432c215beb58f61468d2b8f4d80ee608", "class_name": "RelatedNodeInfo"}}, "text": "Supplementary information \nsupplied by this text, not present in the Mukhta\u1e63ar, includes additional chapters on W\u0101\u1e63i\u1e6d, \nNaba\u1e6diyya, Baghdad, Samarra, the Saw\u0101d, al-Ahw\u0101z, the khar\u0101j of Khurasan, the Turks, and \nthe titles of the Turks and their neighbors in the Mashriq.17 The miscellany\u2019s text may have \nbeen the second of two volumes prepared by the editors, the first volume having contained \nIbn al-Faq\u012bh\u2019s material on the western Islamic world (the Maghrib), but no trace of the first \nvolume has ever been found.18 \n\nIzvestiia Akademii Nauk Azerbaizhanskoi SSR 8 (1949): 65\u201377, repr. in Izbrannye sochineniia, ed. V. I. Beliaev \nand G. V. Tsereteli, 6 vols., 1:280\u201392 (Moscow: Izdatelstvo Akademii Nauk SSSR, 1955), and V. Minorsky, \u201cLa \ndeuxi\u00e8me ris\u0101la d\u2019Ab\u016b-Dulaf,\u201d Oriens 5, no. 1 (1952): 23\u201327. \n\n12.  See, for example, A. Miquel, La g\u00e9ographie humaine du monde musulman jusqu\u2019au milieu du 11e si\u00e8cle \n(Paris: \u00c9ditions de l\u2019EHESS, 2001), 3:139\u201345.\n\n13.  H. Mass\u00e9, trans., Abr\u00e9g\u00e9 du livre du pays (Damascus: Institut fran\u00e7ais de Damas, 1973), vi\u2013vii; Ibn al-Faq\u012bh, \nMukhta\u1e63ar kit\u0101b al-Buld\u0101n, ed. M. J. de Goeje (Leiden: Brill, 1885).\n\n14.  Sezgin, Majm\u016b\u02bfa. For an image of the missing first folio, see the final page of this paper.\n15.  Ibn al-Faq\u012bh, Kit\u0101b al-Buld\u0101n, ed. Y. Al-H\u0101d\u012b, 2nd ed. (Beirut: \u02bf\u0100lam al-Kutub, 2009).\n16.  It takes up 347 pages in Sezgin\u2019s facsimile (Sezgin, Majm\u016b\u02bfa).\n17.  For a summary of the differences between the two versions of the Buld\u0101n, see A. B. Khalidov, \u201cEbn \n\nal-Faq\u012bh, Ab\u016b Bakr A\u1e25mad,\u201d in Encyclopaedia Iranica, online ed., updated 2011. \n18.  The first line of the book begins H\u0101dha baqiyyat al-qawl f\u012b al-\u02bfIr\u0101q \u2026 (\u201cThis is what remains to be said \n\nabout Iraq \u2026\u201d); see LP1 in Section 4. This phrase could mean that the \u201cremainder\u201d referred to is the second part \nof the book, which followed an earlier volume on the Maghrib. Alternatively, the reference to \u201cwhat remains\u201d \ncould conceivably have been to the extra information contained in the miscellany\u2019s version that supplemented", "start_char_idx": 12670, "end_char_idx": 14700, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8cb52af9-e9b3-428c-ae78-1911eafff458": {"__data__": {"id_": "8cb52af9-e9b3-428c-ae78-1911eafff458", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "73225cfc-93a5-4356-89cc-d386e09b6549", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "95a2cba706d53803c1f34b03257ccb24c745c051ef74d784e0e350c0419b67ce", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d9c2c59e-16f8-4146-9b03-a9841a4b3557", "node_type": "1", "metadata": {}, "hash": "98c9e6de8a8d89560abc838b5aae1efa88ff10f4051aadebb3a7c32528180166", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Who Compiled and Edited the Mashhad Miscellany?  \u2022  49\n\nThe three other texts in the miscellany are much shorter than the Buld\u0101n. They are \nnot geographies but rather travelogues whose authors claim to have traveled through the \nregions that they describe. Ab\u016b Dulaf \u2019s first Ris\u0101la tells the story of his journey to the court \nof the King of \u201cChina\u201d (al-\u1e62\u012bn, probably the Uighur ruler of Qocho) in the company of an \nembassy that was dispatched in 330/941 by the Samanid amir Na\u1e63r II (r. 301\u201331/913\u201342) \nto escort the king\u2019s daughter back to Bukhara, where she was to marry Na\u1e63r\u2019s son.19 The \njourney begins with brief descriptions of the social, political, and dietary conditions of the \nCentral Asian tribes through whose territory he passed, before his arrival in the capital \ncity of Sand\u0101b\u012bl, which he describes as a great walled conurbation crisscrossed by canals \nwith windmills on their banks. The tribes are succinctly described in formulaic terms, \noften with a deliberate inflection toward parody. Although he narrates his journey in \nthe first person, Ab\u016b Dulaf does not write about his own experience of the journey or his \npersonal encounters with the Turks. In Sand\u0101b\u012bl, the author claims to have met the king and \nanswered his questions about the D\u0101r al-Isl\u0101m, but he then left the embassy and returned \nto Bukhara by himself via the Malay peninsula, India, Sind, and Sistan. Both the outward \nand return legs of his journey follow implausibly long and circuitous routes that frequently \nzigzag and backtrack across the regions they cover, some deviations adding several extra \nhundred kilometres to the journey for no discernible purpose. The description of the return \njourney is looser and less stylistically homogeneous than his earlier account of the Turkish \nterritories, including quite extensive comments on mineralogy and flora, as well as remarks \non towns and their buildings and the monetary and sartorial customs of their residents. \nAlthough less obviously a parody than the outward leg, the return journey is full of tall tales \nand unlikely assertions and has been described as a mishmash of materials borrowed from \nunnamed sources.20\n\nThe second Ris\u0101la describes a journey that takes the narrator all over the southern \nCaucasus on a meandering route from Takht-i Sulaym\u0101n to Tiflis to Ardabil to Erzurum \nand then to Kh\u0101naq\u012bn, whence he sets out on an easterly course that takes him across the \nIranian plateau to Tus. From there he returns in a southwesterly direction, finishing up in \nal-Ahw\u0101z. The reason for the journey is not given and the narrator is barely present in the \ntext, even though he occasionally makes comments in the first person. The text contains \nfrequent references to mineralogy and flora and reveals the author\u2019s interest in folktales \nand popular interpretations of natural phenomena, as well as his curiosity about ancient \nbuildings of the Sasanian era. On the whole, the \u201cjourney\u201d sounds more like a compilation \nof field notes than a description of a traveled road.21 \n\nBoth Ris\u0101las are notable for their inclusion of several critical comments written by the \neditors, two of them in the first and three in the second Ris\u0101la. The following table lists the \ncomments.\n\nan abridged version, which was probably similar to the Mukhta\u1e63ar edited by de Goeje.\n19.  See W. L. Treadwell, A History of the S\u0101m\u0101nids: The First Islamic Dynasty of Central Asia (Edinburgh: \n\nEdinburgh University Press, forthcoming in 2021), for the identification of Sand\u0101b\u012bl with Qocho. \n20.  Miquel, G\u00e9ographie humaine 3:140, n. 4. \n21.  See Minorsky, Travels in Iran, for a detailed commentary on the second Ris\u0101la.", "start_char_idx": 14705, "end_char_idx": 18391, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d9c2c59e-16f8-4146-9b03-a9841a4b3557": {"__data__": {"id_": "d9c2c59e-16f8-4146-9b03-a9841a4b3557", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8cb52af9-e9b3-428c-ae78-1911eafff458", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "55c38dd8d1fa607a7b80caf5260ce56883504173f80cc719c48427bc0f93aa3f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f952d62f-5cf3-4439-a2ff-7f65f38de626", "node_type": "1", "metadata": {}, "hash": "929add199924461c0109b4558bac4a03bcf433b74de20e798926ddd58b3b3113", "class_name": "RelatedNodeInfo"}}, "text": "50  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n \nTable 1: Critical comments inserted in the Ris\u0101las by the editors.22\n\nComment  \nNo.\n\nRis\u0101la\nPage No. in Sezgin\u2019s \n\nFacsimile22\nText to Which the Critical Comment Relates\n\n1 First Ris\u0101la 356 (Mu\u02bfjam 3:445) Description of the funeral of the Samanid amir, \nNa\u1e63r II, the date of whose death was foretold at \nbirth. On the appointed day, Na\u1e63r proceeded with \nhis notables and household to his tomb, entered it, \nand died therein.\n\n2 First Ris\u0101la 361 (Mu\u02bfjam 3:447) The height of the idol in the temple of Mult\u0101n, \nwhich Ab\u016b Dulaf gives as one hundred cubits.\n\n3 Second Ris\u0101la 363 (Travels in \nIran, 2)\n\nA report on the fire temple in Sh\u012bz near Mar\u0101gha, \non the dome of which there was a silver crescent.\n\n4 Second Ris\u0101la 374 (Travels in \nIran, 14)\n\nA building plot in Qarm\u012bs\u012bn, which, when excavated, \nrevealed the remains of an older construction that \nexactly matched the plan of the new house that was \nto be built on the site. \n\n5 Second Ris\u0101la 379\u201380 (Travels in \nIran, 20)\n\nA prosperous and generous Zoroastrian purveyor \nof supplies to the army of Rayy who never refused \nanyone who asked him for wine.\n\nComment no. 1: After the description of Na\u1e63r\u2019s funeral, which follows the story of the \ndaughter of the Uighur king who was brought to Bukhara as a bride for Na\u1e63r\u2019s son, \nthe editors state that they doubt the truth of this passage. They explain that their \ninformant, the author (Ab\u016b Dulaf), \u201coccasionally mentioned something for which he \nasked God not to take him to account/blame him.\u201d23 \n\nComment no. 2: The editors dismiss Ab\u016b Dulaf \u2019s figure of one hundred cubits for the \nheight of the idol in favor of the lower figure of twenty cubits given by al-Mad\u0101\u02bein\u012b in \nhis Fut\u016b\u1e25 al-Sind wa-l-Hind.24\n\n22. Reference is also made (in brackets) to Y\u0101q\u016bt\u2019s Mu\u02bfjam (first Ris\u0101la) and the Arabic text of Minorsky\u2019s \nTravels in Iran (second Ris\u0101la).\n\n23.  For the clearest version of the text, which is obscured by copyist\u2019s errors in the Mashhad manuscript, \nsee Y\u0101q\u016bt\u2019s Mu\u02bfjam, 3:452: Na\u1e25nu nashukku f\u012b \u1e63i\u1e25\u1e25at h\u0101dh\u0101 al-khabar li-anna mu\u1e25addithan\u0101 bihi rubbam\u0101 k\u0101na \ndhakara shay\u02bean fa-sa\u02beala All\u0101ha an l\u0101 yu\u02be\u0101khidhahu bi-m\u0101 q\u0101la.The story of Na\u1e63r\u2019s entombment may have been \na popular tale that grew up around the construction of the famous Samanid mausoleum in Bukhara, said to have \nbeen built by Na\u1e63r to house the remains of his grandfather Ism\u0101\u02bf\u012bl b. A\u1e25mad (d. 295/907) and to have served \nas his own shrine as well. See S. Blair, The Monumental Inscriptions from Early Islamic Iran and Transoxiana \n(Leiden: Brill, 1991), 25\u201329.\n\n24.  The editors state, again, Nashukku f\u012b \u1e63i\u1e25\u1e25at h\u0101dh\u0101 al-khabar (\u201cWe doubt the truth of this report\u201d).", "start_char_idx": 18396, "end_char_idx": 21090, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f952d62f-5cf3-4439-a2ff-7f65f38de626": {"__data__": {"id_": "f952d62f-5cf3-4439-a2ff-7f65f38de626", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d9c2c59e-16f8-4146-9b03-a9841a4b3557", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "3024662cfb5c62b7d74025025d515015118a1d9fb9819c991b765e4526788425", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6db73a20-34fc-4878-8f77-3acd10d7cfa3", "node_type": "1", "metadata": {}, "hash": "cf346104938681f65f7da16f44eed1f2487ecad8ae226f4d8c15af2a2b176544", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Who Compiled and Edited the Mashhad Miscellany?  \u2022  51\n\nComment no. 3: The editors brand Ab\u016b Dulaf \u2019s description of the fire temple an \nexaggeration, although it is not entirely clear which part of the description has \nprompted their criticism.25 \n\nComment no. 4: The editors express their skepticism about the claimed resemblance \nbetween the uncovered remains of the old building and the new building.26\n\nComment no. 5: The editors dismiss the account of the extreme generosity of the \nprovisions merchant as another of Ab\u016b Dulaf \u2019s inventions.27 \n\nThese editorial interventions are puzzling. The editors made no comments on the texts \nof Ibn al-Faq\u012bh and Ibn Fa\u1e0dl\u0101n; why should they have chosen to comment only on the work \nof their prot\u00e9g\u00e9? It is also curious that the editors retained their comments in the text of \nthe Ris\u0101las when they had them copied into the miscellany. Of what benefit to the reader \ndid they expect their critical comments to be? Moreover, it is interesting to note that Ab\u016b \nDulaf himself was aware of his own reputation for hyperbole: after a note on the enormous \nsize of the rhubarb plants he saw when in the city of Nishapur, he wrote, \u201cMy readers will \ntake this for an exaggeration on my part, but I have stated only what I have witnessed and \nseen.\u201d28 It is as though Ab\u016b Dulaf was presciently aware of the editors\u2019 sensitivity about his \ntendency to be economical with the truth\u2014yet how could this have been so, given that when \nhe wrote this remark, he cannot have been apprised of the editors\u2019 intention to expose him? \n\nTaken all together, the editors\u2019 criticisms, though robust, are not entirely damning of \nAb\u016b Dulaf \u2019s credibility. They are focused on five rather marginal points, none of which \nis integral to the core of Ab\u016b Dulaf \u2019s narrative. At the same time, the editors are silent \nabout glaring lapses in narrative objectivity, such as Ab\u016b Dulaf \u2019s description of the Turkish \ntribes at the beginning of the first Ris\u0101la. I return to these conundrums when I discuss the \nquestion of the editors\u2019 identity (see Section 5).\n\nIbn Fa\u1e0dl\u0101n\u2019s narrative stands in marked contrast to the Ris\u0101las. The scene is set with a \npresentation of the dramatis personae who organized and took part in the mission to the \ncourt of the Bulgh\u0101r king. From the moment the embassy sets out from the capital, the \nreader has the sense that the author really did experience the discomforts of the road, \nthe harshness of the climate, and the fears and exhilaration of traveling in unknown \nregions.29 The text, like Ab\u016b Dulaf \u2019s first Ris\u0101la, falls into two parts. The first is the record \nof Ibn Fa\u1e0dl\u0101n\u2019s journey from Baghdad to Bulgh\u0101r, which is clearly marked by the stopping \npoints where the embassy alighted, and punctuated by encounters with Na\u1e63r II and the \n\n25.  The editors remark, Wa-h\u0101dh\u0101 al-qawl ay\u1e0dan min ziy\u0101d\u0101t Ab\u012b Dulaf (\u201cThis statement is also one of Ab\u016b \nDulaf \u2019s exaggerations\u201d).\n\n26.  The editors write, Wa-h\u0101dh\u0101 al-khabar ay\u1e0dan na\u1e93unnuhu min wahm Ab\u012b Dulaf (\u201cWe consider this report, \ntoo, to be one of Ab\u016b Dulaf \u2019s fancies\u201d). \n\n27.  Wa-h\u0101dh\u0101 al-khabar na\u1e93unnuhu ay\u1e0dan ba\u02bf\u1e0da h\u0101n\u0101t Ab\u012b Dulaf (\u201cWe also consider this report one of Ab\u016b \nDulaf \u2019s whimsies\u201d).\n\n28.  Wa-yasta\u02bf\u1e93imu h\u0101dh\u0101 min qawl\u012b man yasma\u02bfuhu wa-m\u0101 qultu ill\u0101 m\u0101 sh\u0101hadtu wa-ra\u02beaytu; Minorsky, \nTravels in Iran, Ar. text 27; trans., 59\u201360 = Sezgin, Majm\u016b\u02bfa, 386.\n\n29.  See Miquel, G\u00e9ographie humaine, 3:138.", "start_char_idx": 21094, "end_char_idx": 24541, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6db73a20-34fc-4878-8f77-3acd10d7cfa3": {"__data__": {"id_": "6db73a20-34fc-4878-8f77-3acd10d7cfa3", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f952d62f-5cf3-4439-a2ff-7f65f38de626", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "d7c81fc2ebbfeed5cfce5be4cc9c516b24e40dc572a130bdb60733b08087ed12", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dffbde9b-ba31-446c-981e-098ae0eb745d", "node_type": "1", "metadata": {}, "hash": "279d6bccda0892fac7907a23fb1a65eb2ab1c788db8e2697ecbdb49723dab3ab", "class_name": "RelatedNodeInfo"}}, "text": "52  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nKhw\u0101razmsh\u0101h. It is full of sharply observed remarks on the Turkic peoples the author \nencountered en route, particularly the Ghuzz chiefs to whom the envoys delivered messages \nfrom the Abbasid court.30 \n\nOnce in Bulgh\u0101r, the envoys endured two unsettling and intimidating audiences with \nthe king, who scolded them for failing to deliver the funds he had been assured he would \nreceive from the caliph. After the meetings with their host, the story of the embassy comes \nto an end; thereafter the reader hears nothing about the mission\u2019s fate and is left to assume, \ngiven their initial reception, that it was not a happy one. The second part of the Kit\u0101b \npresents twenty-two \u201cmarvels\u201d (\u02bfaj\u0101\u02beib) that Ibn Fa\u1e0dl\u0101n witnessed in Bulgh\u0101r, where he \nmust have remained for a while after meeting the king. These marvels are mostly not \n\u201cwonders\u201d in the sense of unbelievable occurrences, but rather accounts of the customs \nand practices of the Turkic peoples and the Rus\u2019 merchants who traded with them, as well \nas various natural phenomena\u2014faunal, floral, and meteorological.31 Although the text of \nthe Mashhad manuscript ends abruptly a few lines into the final section, which is on the \nKhazars, Y\u0101q\u016bt supplies the full text of Ibn Fa\u1e0dl\u0101n\u2019s final entry in his Mu\u02bfjam.32 Unlike Ab\u016b \nDulaf, Ibn Fa\u1e0dl\u0101n seems not to have written about his return journey, although Y\u0101q\u016bt states \nseveral times that he did return to the Abbasid capital.33 \n\nIbn Fa\u1e0dl\u0101n\u2019s Kit\u0101b has been much discussed over the past century and a half. Prior to the \ndiscovery of the Mashhad manuscript, scholarly opinion had been divided between skeptics \nsuch as Marquart, who believed that Ibn Fa\u1e0dl\u0101n had never traveled to Bulgh\u0101r, and others \nwho were persuaded that he had indeed experienced what he wrote about.34 After the full \nversion of the text in the miscellany was published, most scholars accepted as credible \nIbn Fa\u1e0dl\u0101n\u2019s claim to have experienced firsthand what he recorded in the Kit\u0101b. Doubts \npersisted, however, over some aspects of his account and the difficulty of pinpointing \nexactly why and where the Kit\u0101b had been written. The internal structure of the narrative, \nthe structural disjunction between the first and second parts of the narrative, the occasional \nabrupt change of subject matter, the apparent truncation of the text, and an unsettling \n\u201cdoppler\u201d or \u201cecho\u201d effect, which results in similar observations being recorded of different \npeoples\u2014such anomalies and inconsistencies, together with the author\u2019s absence from \nthe historical record and the lack of interest shown by contemporary authors in his text,  \n\n30.  Montgomery, \u201cMission to the Volga,\u201d 210\u201311.\n31.  See J. E. Montgomery, \u201cTravelling Autopsies: Ibn Fa\u1e0dl\u0101n and the Bulgh\u0101r,\u201d Middle Eastern Literatures 7, \n\nno. 1 (2004): 3\u201332.\n32.  For the full text, see Togan, Reisebericht, 43\u201345 (Arabic text). See also J. E. Montgomery, \u201cWhere Is the \n\nReal Ibn Fa\u1e0dl\u0101n?,\u201d in Shepard and Treadwell, eds., Muslims on the Volga. \n33.", "start_char_idx": 24545, "end_char_idx": 27580, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dffbde9b-ba31-446c-981e-098ae0eb745d": {"__data__": {"id_": "dffbde9b-ba31-446c-981e-098ae0eb745d", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6db73a20-34fc-4878-8f77-3acd10d7cfa3", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "d223f1ea75edafd9ef161090556e2fc88d5729ddc21d97bc17552fea25c8a695", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e51afafb-c2b7-4842-80e1-58f3b4d3abda", "node_type": "1", "metadata": {}, "hash": "0c1e7d54e9fc5f6bf020ccac86b1b26b542008ecb519e23ff05d6bf55d6e6f70", "class_name": "RelatedNodeInfo"}}, "text": "33.  Y\u0101q\u016bt prefaces several of the entries in the Mu\u02bfjam that he extracted from Ibn Fa\u1e0dl\u0101n\u2019s text with the \n\nfollowing sentence (and variations thereof): Qara\u02betu ris\u0101latan \u02bfamilah\u0101 A\u1e25mad b. Fa\u1e0dl\u0101n \u2026 ras\u016bl al-Muqtadir \nbi-ll\u0101h \u2026 dhakara f\u012bh\u0101 m\u0101 sh\u0101hadahu mundhu infa\u1e63ala min Baghd\u0101d il\u0101 an \u02bf\u0101da ilayh\u0101 (\u201cI read an epistle written \nby A\u1e25mad b. Fa\u1e0dl\u0101n \u2026 the envoy of al-Muqtadir bi-ll\u0101h \u2026 in which he recorded what he witnessed from the time \nhe left Baghdad to the time that he returned to the city\u201d); Y\u0101q\u016bt, Mu\u02bfjam, 1:486, entry on \u201cBulgh\u0101r.\u201d See also \nY\u0101q\u016bt\u2019s entries on the B\u0101shghird (1:322), Khw\u0101razm (2:397), and the R\u016bs\u2019 (3:79).\n\n34.  Kovalevski\u01d0, Kniga, 39. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Who Compiled and Edited the Mashhad Miscellany?  \u2022  53\n\ncontinue to nourish doubts about the veracity of the account.35 In recent decades, however,  \nthe Kit\u0101b has been hailed by medievalists from different disciplines for the light it throws \non the steppe peoples and for the insights it provides into the ethnic composition of the \nearly Rus\u2019. Confidence in the reliability of the information provided by Ibn Fa\u1e0dl\u0101n continues \nto grow, as some of his more bizarre observations have been corroborated by recently \ndiscovered archaeological and ethnographic data,36 while doubts about the narrative\u2019s \nstructure and the context of its production have faded into the background. Ibn Fa\u1e0dl\u0101n\u2019s \naccount has even been praised as a rare example of the art of reportage in early Arabic \nliterature.37 Ibn Fa\u1e0dl\u0101n has become, in the eyes of many modern readers, a heroic figure, \nwho is celebrated not only for his exceptional skill as a social observer and his dogged and \nimpartial recording of what he saw but also for his quiet endurance of adversity and his \nhuman qualities.38\n\n4. The Compilation of the Miscellany and the Editorial \u201cLinking Passages\u201d\n\nIn the decades after the discovery of the Mashhad manuscript, Russian scholars paid \nclose attention to the question of the editors\u2019 identity and their reasons for compiling \nthe miscellany.39 Kovalevski\u01d0 addressed the question of how and where the Kit\u0101b and the \nRis\u0101las were written and how these texts came into the possession of the editors.40 In his \nview, both Ibn Fa\u1e0dl\u0101n and Ab\u016b Dulaf wrote their texts in Iraq. Kovalevski\u01d0 accepts Y\u0101q\u016bt\u2019s \nstatement that Ibn Fa\u1e0dl\u0101n returned from Bulgh\u0101r to Baghdad and assumes that the Kit\u0101b \nwas written as an official report shortly afterward. A copy of the report found its way (by \nmeans unexplained) to Bukhara, where it came into the possession of two erudite noblemen. \nAb\u016b Dulaf, for his part, presented his Ris\u0101las to the famous Buyid vizier al-\u1e62\u0101\u1e25ib b. \u02bfAbb\u0101d at \nsome time early in the second half of the fourth/tenth century, a full three decades or more \nafter Ibn Fa\u1e0dl\u0101n had written the Kit\u0101b.41 His Ris\u0101las, like the Kit\u0101b, also ended up in Bukhara: \nAb\u016b Dulaf sent copies of them to former patrons of his in the city, who happened to be the \nvery same noblemen who had earlier come into possession of Ibn Fa\u1e0dl\u0101n\u2019s Kit\u0101b. At some \npoint in the second half of the fourth/tenth century, these two Bukharan noblemen\u2014 \n \n\n35.  For an analysis of these problems, see W. L. Treadwell, \u201cIbn Fa\u1e0dl\u0101n and the Mashhad Miscellany\u201d \n(forthcoming). \n\n36.", "start_char_idx": 27577, "end_char_idx": 30823, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e51afafb-c2b7-4842-80e1-58f3b4d3abda": {"__data__": {"id_": "e51afafb-c2b7-4842-80e1-58f3b4d3abda", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dffbde9b-ba31-446c-981e-098ae0eb745d", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "e2ea41d0ee0c0fcb7feb4d52f4e22a1fbc88e8391b00c686f6e4bcb285f6440e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cc0a423c-58ff-4e1b-bfdc-f6f4f9833460", "node_type": "1", "metadata": {}, "hash": "c94b204df15a2a4364a993ce38a1a83b54814a7764404156581539ebd5801c54", "class_name": "RelatedNodeInfo"}}, "text": "36.  See J.-C. Duc\u00e8ne, L\u2019Europe et les g\u00e9ographes arabes du Moyen \u00c2ge (Paris: CNRS \u00c9ditions, 2017), 139\u201340, \nfor a summary of the corroborating evidence for Ibn Fa\u1e0dl\u0101n\u2019s description of the funeral of the Rus\u2019 chief. \n\n37.  See a translation of the funeral of the Rus\u2019 chief in J. Carey, ed., Faber Book of Reportage (London: Faber, \n1989), 25\u201328.\n\n38.  See, e.g., the introduction to Montgomery, \u201cMission to the Volga,\u201d 171: \u201cI find Ibn Fa\u1e0dl\u0101n the most honest \nof authors writing in the classical Arabic tradition. His humanity and honesty keeps this text fresh and alive for \neach new generation of readers fortunate enough to share in its treasures.\u201d\n\n39.  For Krachkovski\u01d0\u2019s translation of four \u201clinking passages\u201d (LP1\u20134), see Krachkovski\u01d0, Puteshestvie, 26\u201329. \nSee also Kovalevski\u01d0, Kniga, 47\u201348.\n\n40.  Kovalevski\u01d0, Kniga, 47.\n41.  Minorsky points out that the second Ris\u0101la cannot have been written before the year 348/959: see \n\nMinorsky, Travels in Iran, 5.", "start_char_idx": 30820, "end_char_idx": 31785, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cc0a423c-58ff-4e1b-bfdc-f6f4f9833460": {"__data__": {"id_": "cc0a423c-58ff-4e1b-bfdc-f6f4f9833460", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e51afafb-c2b7-4842-80e1-58f3b4d3abda", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "c23cf6c100ad1f0cfacaf01b086c7385d37b8e169e4d6fad8323e0dfd70dc7b0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "886112ed-145b-46b5-952c-e3bfa0daa2bf", "node_type": "1", "metadata": {}, "hash": "1217b246a3dcaa0e12052eafe9a4276cb1817ae99282cb10b75b72109bafe84f", "class_name": "RelatedNodeInfo"}}, "text": "54  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nKovalevski\u01d0 suggests they were members of the Bal\u02bfam\u012b family\u2014were engaged in making \na fair copy of Ibn al-Faq\u012bh\u2019s geography (for reasons unexplained), and they decided to \nappend to it the Ris\u0101las and the Kit\u0101b. They had the full text of the Ris\u0101las copied into the \nmiscellany but created an abbreviated version of Ibn Fa\u1e0dl\u0101n\u2019s text, considering the Kit\u0101b \noverlong since, in their opinion, it contained information that would have been of little \ninterest to Bukharan readers. \n\nIn proposing this conjectural and rather tenuous reconstruction of the genesis of the \nmiscellany, Kovalevski\u01d0 managed to account for the work\u2019s eastern provenance and for \nthe widespread view, which he shared, that there existed a longer original version of \nIbn Fa\u1e0dl\u0101n\u2019s text of which the miscellany\u2019s version was an abridgment.42 However, his \nexplanation took little note of the contents of the linking passages and did not tackle the \nquestion of why the editors compiled these texts in a single volume. \n\nFurther thoughts on the question of the patrons\u2019 identity and the process of the \ncompilation of the miscellany were offered by Minorsky and Miquel.43 Minorsky rejected \nKovalevski\u01d0\u2019s proposal that Ab\u016b Dulaf \u2019s patron was al-\u1e62\u0101\u1e25ib b. \u02bfAbb\u0101d but concluded \nthat he wrote the text in either Iran or Mesopotamia. Minorsky was also interested in \nthe critical comments inserted in the Ris\u0101las by the editors but did not speculate on the \neditors\u2019 reasons for retaining their criticisms in the miscellany beyond stating that they \nobviously considered Ab\u016b Dulaf an unreliable source. Miquel accounted for the bizarre \nmixture of fiction and fantasy in the first Ris\u0101la with the suggestion that the patrons must \nhave commissioned Ab\u016b Dulaf to write the two texts. He argued that Ab\u016b Dulaf \u2019s first \nRis\u0101la was a response to their request for a picaresque account that combined observed \nfacts and adab-like flourishes, while the second was closer to Ab\u016b Dulaf \u2019s preferred style of \nwriting and reflected his interest in mineralogy, botany, and architecture. Miquel\u2019s theory \naddressed the particular styles of Ab\u016b Dulaf \u2019s writing but did not comment on the editorial \nlinking passages. It is to these linking passages that we now turn. The following table lists \nthe five passages along with the four main texts, their authors, and their place in Sezgin\u2019s \nfacsimile of the Mashhad manuscript, and provides brief comments on their contents  \n(see the next page). \n\n42.  Kovalevski\u01d0, Kniga, 41\u201349. \n43.  Minorsky, Travels in Iran, 23\u201326; Miquel, G\u00e9ographie humaine, 139\u201341.", "start_char_idx": 31790, "end_char_idx": 34404, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "886112ed-145b-46b5-952c-e3bfa0daa2bf": {"__data__": {"id_": "886112ed-145b-46b5-952c-e3bfa0daa2bf", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cc0a423c-58ff-4e1b-bfdc-f6f4f9833460", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "cd62811939096577a3e4eb6554bd0fa83a74db3db34c63b672efe906297eb6a8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c9cc2aa2-14ba-4737-8375-610041231830", "node_type": "1", "metadata": {}, "hash": "d27d7627db69472d1a99ca90c178c03ca32cb8e017eed68ea6b504eb56ec56b5", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Who Compiled and Edited the Mashhad Miscellany?  \u2022  55\n\nTable 2: Linking passages and texts in the miscellany.\n\nLinking Passage (LP1\u20135) \nor Main Text (T1\u20134)\n\nAuthor(s)\nPage No. in \n\nSezgin\u2019s Facsimile\nComment\n\nLP1 The editors of the \nmiscellany\n\nMissing (see \nFigure 1 below \nfor an image of \nthe first folio \nof the Mashhad \nmanuscript \non which LP1 \nappears)\n\nLP1 serves as a combined table of \ncontents and foreword. It begins with \na description of the contents of T1, \nfollowed by brief summaries of T2\u2013T4.\n\nT1 Ibn al-Faq\u012bh al-\nHamadh\u0101n\u012b \n\n2\u2013347 The text is an extended version of \nthose chapters of the geography that \ndeal with Iraq, Iran, and the Mashriq. \n\nLP2 The editors of the \nmiscellany\n\n347 Brief descriptions of T2\u2013T4 (similar to \nLP1)\n\nLP3 Ab\u016b Dulaf 347 Dedication preceding the first Ris\u0101la, \nwritten by Ab\u016b Dulaf and reproduced \nby the editors of the miscellany.\n\nT2 Ab\u016b Dulaf 347\u201362 Ab\u016b Dulaf\u2019s first Ris\u0101la, a record of \nhis journey to the court of the king of \nChina and his return to Bukhara via \nIndia.\n\nLP4 Ab\u016b Dulaf 362 Dedication preceding the second \nRis\u0101la, written by Ab\u016b Dulaf and \nreproduced by the editors of the \nmiscellany.\n\nT3 Ab\u016b Dulaf 362\u201390 Ab\u016b Dulaf\u2019s second Ris\u0101la, a \ndescription of his travels in the \nCaucasus and Iran.\n\nLP5 The editors of the \nmiscellany\n\n390\u201391 Brief introduction to Ibn Fa\u1e0dl\u0101n\u2019s \nKit\u0101b\n\nT4 Ibn Fa\u1e0dl\u0101n 391\u2013420 Description of Ibn Fa\u1e0dl\u0101n\u2019s journey \nfrom Baghdad to Bulgh\u0101r\n\nThe linking passages read as follows:\n\nLP1 (see Fig. 1): The book begins with bism All\u0101h rabb al-\u02bf\u0101lam\u012bn wa-\u1e63all\u0101 All\u0101h \u02bfal\u0101 \nnab\u012bhi wa-\u0101lihi ajma\u02bf\u012bn al-\u1e6d\u0101hir\u012bn h\u0101dh\u0101 baqiyyat al-qawl \u02bfal\u0101 al-\u02bfIr\u0101q wa-l-Ba\u1e63ra. The \neditors then list the section headings of Ibn al-Faq\u012bh\u2019s book as follows: Iraq and Basra, \nUbulla, al-Ba\u1e6d\u0101\u02bei\u1e25, W\u0101si\u1e6d, Naba\u1e6d, al-Kh\u016bz, Baghdad, kuwar Dijla, Samarra (Surra man \nr\u0101\u02bea), the raising of khar\u0101j, al-Ahw\u0101z, F\u0101ris and its towns, al-Jabal, Qirm\u012bs\u012bn, Shabd\u012bz, \nHamadh\u0101n and Nih\u0101wand, I\u1e63fah\u0101n, Qumm, Rayy, Dunb\u0101vand, Baywar\u0101saf, Qazw\u012bn, \n\n\n\n56  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAbhar, Zinj\u0101n, Tabaristan, and Khurasan and its towns and stories (akhb\u0101r).", "start_char_idx": 34408, "end_char_idx": 36561, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c9cc2aa2-14ba-4737-8375-610041231830": {"__data__": {"id_": "c9cc2aa2-14ba-4737-8375-610041231830", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "886112ed-145b-46b5-952c-e3bfa0daa2bf", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "21ae7b8d3c3bdb27c8e471d56b9e078df8600395faae8b681ff517f0397117c2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f04f519a-a05d-446b-974f-57e0d91a34e4", "node_type": "1", "metadata": {}, "hash": "e989e9cbf12293501485b333912d39aa21b56742bd6b01e83bd23002030524a6", "class_name": "RelatedNodeInfo"}}, "text": "The final \nsection is on the Turks and their akhb\u0101r, tribes, and customs (shar\u0101\u02bei\u02bfihim).44 Thereafter \nthe text continues: \n\nWe say: I have added to what A\u1e25mad b. Mu\u1e25ammad al-Hamadh\u0101n\u012b [Ibn al-Faq\u012bh] has \nwritten (u\u1e0d\u012bfu il\u0101 m\u0101 \u1e63annafahu) at the end of his book (f\u012b \u0101khir kit\u0101bihi), two letters/\ntreatises (ris\u0101latayn), both of them written to us by Ab\u016b Dulaf Mas\u02bf\u016bd [sic, for Mi\u1e63\u02bfar] b. \nal-Muhalhil. In one of them he mentions reports about the Turks and China based on his \nexperience of them (bi-mush\u0101hadatihi dh\u0101lika). The other [Ris\u0101la] includes things that \nhe saw with his own eyes and witnessed (ra\u02be\u0101h\u0101 wa-sh\u0101hadah\u0101) in a number of countries. \nTo that [Ab\u016b Dulaf \u2019s Ris\u0101las] we have added a book written by A\u1e25mad b. Fa\u1e0dl\u0101n b. R\u0101shid \nb. \u1e24amad [sic], client of Mu\u1e25ammad b. Sulaym\u0101n al-H\u0101shim\u012b, [containing] reports about \nthe Turks, the Khazars, the Rus\u2019, the \u1e62aq\u0101liba, and the B\u0101shghirds, drawing on what \nhe came across and looked at [with his own eyes] (mimma waqafa \u02bfalayhi wa-na\u1e93ara \nilayhi). For al-Muqtadir bi-ll\u0101h sent him to the land of the \u1e62aq\u0101liba in 309[/921] at the \nrequest of their king, [who made this request] because he had a desire for Islam. [In his \nbook] he related everything that he witnessed in these lands (m\u0101 sh\u0101hada f\u012b[?] h\u0101dhihi \nal-buld\u0101n) and that which was reported to him (wa-m\u0101 [?] nuqila ilayhi).45 \n\nLP2: \nWe will mention [reading dhakarn\u0101 na\u1e25nu for dhakara na\u1e25nu in the text] in this place/\nthese places [i.e., in what follows] certain reports on countries that have never been \nmentioned before (dhakarn\u0101 na\u1e25nu f\u012b h\u0101dh\u0101 al-maw\u0101\u1e0di\u02bf ashy\u0101\u02be min akhb\u0101r al-buld\u0101n \nlam yudhkar). Among them are two Ris\u0101las written to/for us (katabahum\u0101 ilayn\u0101) by \nAb\u016b Dulaf Mi\u1e63\u02bfar b. al-Muhalhil al-Ban\u0101za\u02bf\u012b [sic, for Yanb\u016b\u02bf\u012b]. In one of them he relates \nthe stories (akhb\u0101r) of the Turks and India and other countries from his own experience \nof [them] (bi-mush\u0101hadatihi dh\u0101lika). In the other [he writes about] things that he has \nseen and witnessed (ra\u02be\u0101h\u0101 wa-sh\u0101hadah\u0101) in a number of countries (buld\u0101n). They \ndeserve to be set down in this book, for they are of this kind [of writing] (min fannihi). \nAlso of this kind [of writing] is a book put together by A\u1e25mad b. Fa\u1e0dl\u0101n b. al-\u02bfAbb\u0101s \nb. R\u0101shid b. \u1e24amm\u0101d, mawl\u0101 of Mu\u1e25ammad b. Sulaym\u0101n al-H\u0101shim\u012b, concerning \nthe akhb\u0101r of the Turks, the Khazars, the Rus\u2019, the \u1e62aq\u0101liba, and the B\u0101shghirds and \nothers that he came across and looked at [with his own eyes] (mimm\u0101 waqafa \u02bfalayhi \nwa-na\u1e93ara ilayhi).", "start_char_idx": 36562, "end_char_idx": 39043, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f04f519a-a05d-446b-974f-57e0d91a34e4": {"__data__": {"id_": "f04f519a-a05d-446b-974f-57e0d91a34e4", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c9cc2aa2-14ba-4737-8375-610041231830", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "4779f5577a4bc0cf1c86b1c70bc5d8c62a19bc1672d5600e097e66a5b406dfd7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7d2964fe-c2ad-4493-a6f6-3b3d6d04fd85", "node_type": "1", "metadata": {}, "hash": "285e2ccbe5f45ddb119dab7c3dcc2cc3d4879feba7c1cdca480d8dc2710957a2", "class_name": "RelatedNodeInfo"}}, "text": "Al-Muqtadir bi-ll\u0101h sent him to the land of the \u1e62aq\u0101liba in 309[/921] \nat the invitation of their king, because he had a desire for Islam (bi-istid\u02bf\u0101 malikihim \ndh\u0101lika raghbatan minhu f\u012b al-isl\u0101m). He related everything that he witnessed in these \nlands with his own eyes (jam\u012b\u02bf m\u0101 sh\u0101hadah\u0101 f\u012b h\u0101dhihi al-buld\u0101n bi-mu\u02bf\u0101yanatihi \nwa-na\u1e93arihi).\n\n44.  These section headings differ a little from those in the text itself, giving slightly more detail in several \ncases while omitting one or two headings that occur in the text (such as the sections titled \u201cThe saw\u0101d of Iraq\u201d \nand \u201cBuildings and their special characteristics and marvels\u201d: see Ibn al-Faq\u012bh, Buld\u0101n, 377 and 430). \n\n45.  The final sentence is obscure in the Mashhad manuscript. The translation is based on Kahle\u2019s and \nKrachkovski\u01d0 \u2019s reconstructions: P. Kahle, \u201cIslamische Quellen zum chinesischen Porzellan,\u201d Zeitschrift der \nDeutschen Morgenl\u00e4ndischen Gesellschaft, n.s., 13 [88] (1934): 1\u201345; Krachkovski\u01d0, Puteshestvie, 28.", "start_char_idx": 39044, "end_char_idx": 40036, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7d2964fe-c2ad-4493-a6f6-3b3d6d04fd85": {"__data__": {"id_": "7d2964fe-c2ad-4493-a6f6-3b3d6d04fd85", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f04f519a-a05d-446b-974f-57e0d91a34e4", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "fb415b6bb6bf4531e5d3980cf5af551a9d2df8fa20516f7ca877787a858277bd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7e3ca221-c75a-4dc3-9a7a-ae27e3c1162d", "node_type": "1", "metadata": {}, "hash": "45a2cd350d55ba30b99213386f099ed8731cd2797fb0425edb1d2797b3c3272f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Who Compiled and Edited the Mashhad Miscellany?  \u2022  57\n\nLP3: \nThe first Ris\u0101la: Ab\u016b Dulaf Mas\u02bf\u016bd [sic] b. al-Muhalhil al-Ban\u0101za\u02bf\u012b [sic, for al-Yanb\u016b\u02bf\u012b] \nwrote [this] for/to us, telling us what he had witnessed and seen (dhikr m\u0101 sh\u0101hadahu \nwa-ra\u02be\u0101hu) in the lands of the Turks and India and China. He said: \u201cWhen I saw you \nboth, my lords (to whom I am but a slave, may God lengthen your days), craving writing \nand addicted to composition (lahijayni bi-l-ta\u02bel\u012bf m\u016bla\u02bfayni bi-l-ta\u1e63n\u012bf), I did not wish \nto deprive your store of wisdom of anything that I had personally witnessed (waqa\u02bfat \nilayya mush\u0101hadatuhu [text has mush\u0101hadatuhum\u0101]) or any wonder that fate had \nthrown across my path\u2026 \n\nLP4:\nThe second Ris\u0101la, which he [Ab\u016b Dulaf] sent to us after the one that we have transcribed \n(katabn\u0101h\u0101)46\u2014Ab\u016b Dulaf writes: \u201cPraise be to God \u2026 I prepared for you both \u2026 a \nsummary of my journey, which was from Bukhara to China \u2026 and from there to India. \n\u2026 In that account I mentioned some of the wonders of the countries I entered and the \ntribes I passed by. I did not make my account long for fear of prolixity. Now I see fit \nto prepare a shortened version (tajr\u012bd) of a worthy epistle encompassing the greater \npart of what I witnessed (\u02bf\u0101mmat m\u0101 sh\u0101hadtuhu) and encompassing most of what I \npersonally observed (akthar m\u0101 \u02bf\u0101yantuhu), so that the perspicacious might benefit \nfrom it.\u201d\n\nLP5:\nThis is the written account of A\u1e25mad b. Fa\u1e0dl\u0101n b. al-\u02bfAbb\u0101s b. R\u0101shid b. \u1e24amm\u0101d, the \nenvoy (ras\u016bl) of al-Muqtadir to the king of the \u1e62aq\u0101liba. His patron was Mu\u1e25ammad b. \nSulaym\u0101n. In it he records what he witnessed (m\u0101 sh\u0101hada) in the lands of the Turks, the \nKhazars, the Rus\u2019, the \u1e62aq\u0101liba, the B\u0101shghirds, and other peoples. It includes reports \nof their customs, stories about their kings, and many other matters pertaining to them. \n\n5. What Do the Linking Passages Tell Us about the Editors\u2019 Agenda\u2014and Their Identity?\n\nThe first four linking passages are written in the first-person voice, while the fifth is \nrelated by an anonymous narrator. LP5 refers to Ibn Fa\u1e0dl\u0101n in the third person and alludes \nto the common theme of \u201ceyewitness observation\u201d that is also found in its predecessors.  \nIt is reasonable, therefore, to conclude that since it cannot have formed part of the Kit\u0101b, it \nwas most likely written by the editors as well. The linking passages convey two important \nmessages to the reader: first, that all four texts are of the same kind or genre and belong \ntogether in the book for this reason; and second, that Ab\u016b Dulaf and Ibn Fa\u1e0dl\u0101n\u2019s texts are \nboth eyewitness reports\u2014in other words, records of direct observations that the authors \npersonally saw and put down in writing. \n\nThe claim that the four texts belong together because they all represent the same kind of \nwriting appears in two consecutive statements in LP2. The first refers to Ab\u016b Dulaf \u2019s Ris\u0101las, \n\n46.  The primary meaning of the verb kataba is, of course, to write rather than to transcribe. See Section 6 for \na discussion regarding the meaning of the word in this context.", "start_char_idx": 40041, "end_char_idx": 43137, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7e3ca221-c75a-4dc3-9a7a-ae27e3c1162d": {"__data__": {"id_": "7e3ca221-c75a-4dc3-9a7a-ae27e3c1162d", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7d2964fe-c2ad-4493-a6f6-3b3d6d04fd85", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "329d3fac3ad5853fe736eb0f126a76030f78a1979e109632b29b3815c41f32bc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ccc861fe-87c5-49ca-969b-7e651d7d6861", "node_type": "1", "metadata": {}, "hash": "8ca6f167140a814d67ce1f7fb0c40130af36f11993dff826cad5feff2a96051a", "class_name": "RelatedNodeInfo"}}, "text": "58  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nstating: \u201cThey deserve to be set down in this book, for they are of the kind [of writing that \nis in this book]\u2019 (inna \u1e25aqqah\u0101 an \u2026 narsuma[h\u0101] f\u012b h\u0101dh\u0101 al-kit\u0101b idh k\u0101nat min fannihi). \nWhat did the editors mean by this assertion? They claimed that both Ab\u016b Dulaf and Ibn \nFa\u1e0dl\u0101n were unknown authors who provided new information (ashy\u0101\u02be min akhb\u0101r al-buld\u0101n \nlam yudhkar). The link they make with Ibn al-Faq\u012bh\u2019s book appears to lie in the title that \nthey give to the latter, Kit\u0101b Akhb\u0101r al-buld\u0101n. Their claim amounts to the assertion that \nall three authors convey information about different regions of the world. The editors do \nnot discuss the fact that each of these three shorter texts differs from Ibn al-Faq\u012bh\u2019s book \nin many respects; organization, content and voice (first- versus third-person) being among \nthe most important, let alone the dissimilarity between the geographical work of an erudite \nwriter and the narratives of two travelers. \n\nThe editors also underline the fact that the three new texts are all \u201ceyewitness \ntestimonies\u201d of events, phenomena, and peoples that the authors observed directly in the \ncourse of their journeys. The key term used to convey the idea of witnessing, in the sense \nof the author\u2019s being present in person when the described event occurred, is mush\u0101hada. \nThis is a word that is used in Islamic law to refer to the testimony that a court witness \nprovides to the judge. It appears in all five linking passages, often in combination with a \nverb referring to the act of seeing or looking at what transpired (ra\u02be\u0101, na\u1e93ara il\u0101). The point \nthat is emphasized by the consistent use of mush\u0101hada/sh\u0101hada is that the authors convey \nwhat they actually experienced, thus explicitly ruling out the possibility that they invented \nwhat they describe. The assertion of this common characteristic of the three texts implies \nparity between Ab\u016b Dulaf \u2019s and Ibn Fa\u1e0dl\u0101n\u2019s writings. In Ibn Fa\u1e0dl\u0101n\u2019s case, the claim that \nhis text was the fruit of eyewitness observation appears justified, given the accuracy and \nemotional transparency of his narrative. Although they stress the role of direct observation, \nthe editors also acknowledge at one point that Ibn Fa\u1e0dl\u0101n included information that had \nbeen related to him by other parties (see m\u0101 nuqila ilayhi, the final phrase in LP1). Ibn \nFa\u1e0dl\u0101n himself frequently notes information that he heard from his Bulgh\u0101r hosts and his \ntranslators, such as the remarks made to him by the ghul\u0101m Tak\u012bn, who accompanied the \nmission.47 \n\nIn Ab\u016b Dulaf \u2019s case, by contrast, the claim to eyewitness observation lacks credibility. \nGranted, he claims that he has tried to be concise when writing both Ris\u0101las in order \nto avoid prolixity;48 and the abbreviation of the texts, it might be surmised, could have \nresulted in the attenuation of the autobiographical voice. Furthermore, much of the \nbotanical, mineralogical, architectural, and historical information he supplies, especially \nin the second Ris\u0101la, has the ring of truth and might have been the fruit of his personal \nknowledge, garnered from the many journeys he took across Iran. But his narrative has \nnone of the immediacy of Ibn Fa\u1e0dl\u0101n\u2019s Kit\u0101b, since the author\u2019s voice is only rarely heard \nin the first person and, moreover, he often appears to be writing with his tongue firmly in \n\n47.  For example, Tak\u012bn informed Ibn Fa\u1e0dl\u0101n about the giant who lived in Bulgh\u0101r; see Montgomery, \u201cMission \nto the Volga,\u201d 232\u201333). \n\n48.  See LP4: \u201cI did not make my account [in the first Ris\u0101la] long for fear of prolixity. Now I see fit to prepare \na shortened version (tajr\u012bd) [of the second Ris\u0101la].\u201d", "start_char_idx": 43141, "end_char_idx": 46831, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ccc861fe-87c5-49ca-969b-7e651d7d6861": {"__data__": {"id_": "ccc861fe-87c5-49ca-969b-7e651d7d6861", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7e3ca221-c75a-4dc3-9a7a-ae27e3c1162d", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "f0a1b93906758fb756c75a44e89077cb203f995ae25b454037163e5a2cd9ec4f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a8f608bb-8464-4f50-bc47-1493beb005ff", "node_type": "1", "metadata": {}, "hash": "79d651f0405e72b51361752a042f9efbe332a9ddcb41c7f67f7f050d5d93a835", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Who Compiled and Edited the Mashhad Miscellany?  \u2022  59\n\nhis cheek, particularly when discussing the Turkish pastoralists whom he encountered at \nthe beginning of the first Ris\u0101la (see Section 6). The second Ris\u0101la depicts a journey without \na stated purpose; the reader is not informed why the narrator chose the routes that he \ndid, whether he completed the lengthy course in one attempt, or whether his account is \na composite of many individual expeditions. In addition, the itineraries followed in both \nRis\u0101las, especially the first, are wayward and prolonged. Finally, Ab\u016b Dulaf \u2019s own claim, in \nlinking passages 3 and 4, that he wrote down what he personally observed on his travels is \ncontradicted by the editors\u2019 criticisms of his text.\n\nThe question is why both Ab\u016b Dulaf and the editors were so insistent on the claim of \neyewitness testimony in respect of two texts in which it appears to be lacking. While the \nindulgent reader may chalk Ab\u016b Dulaf \u2019s own claims of mush\u0101hada up to authorial vanity and \na desire to be seen for the kind of writer that he clearly was not, the editors\u2019 approbation \nis more difficult to account for. They did, after all, insert critical comments at points where \nthey judged the author to have exaggerated or made things up. The explanation may be \nthat the editors were determined to boost their prot\u00e9g\u00e9\u2019s credibility and to raise his work \nto parity with Ibn Fa\u1e0dl\u0101n\u2019s more persuasive narrative by claiming that both works were  \n\u201cof the same kind.\u201d \n\nCould the editors\u2019 decision to append the three unknown texts to Ibn al-Faq\u012bh\u2019s well-\nknown book have been simply an imaginative way of bringing the three texts to a wider \nreading public? Perhaps the editors were really bona fide lovers of good literature (as Ab\u016b \nDulaf claims they were in LP4) who wished to publicize newly discovered talent. Were their \ncriticisms of Ab\u016b Dulaf \u2019s Ris\u0101las intended as lighthearted rebukes for minor infractions of \nthe high standards of truthfulness that they expected of him? Did they believe, in spite of \ntheir criticisms, that Ab\u016b Dulaf was a genuine traveler who had accompanied the embassy \nand recorded all that he saw en route, only to stray into occasional hyperbole when writing \nup his adventures? If so, one might see the relative infrequency of their criticisms as a tacit \nacknowledgment of the truthfulness and accuracy of all the passages that they let pass \nwithout comment, including Ab\u016b Dulaf \u2019s descriptions of the Central Asian Turkish tribes at \nthe beginning of the Ris\u0101la.\n\nAn open-minded reading that gives the benefit of the doubt to the editors\u2019 sincerity \ncannot be dismissed out of hand. But it severely strains the reader\u2019s credulity. Alternatively, \nshould we assume that they were willing accomplices in Ab\u016b Dulaf \u2019s hoax, notwithstanding \ntheir demonstration of critical rigor? Did they deliberately aid and abet their prot\u00e9g\u00e9 by \nidentifying just a few minor lapses so as to reassure the reader that the remainder of his \ntext had passed their scrutiny?\n\nIf they were indeed figures of literary repute, it is unlikely that they would have connived \nin this way. The members of the elite to which they allegedly belonged were generally \nhappy to indulge the subversion of norms by their nudam\u0101\u02be because they enjoyed the \nentertainment, but they were less likely to have taken a leading role in a literary scam on \na nad\u012bm\u2019s behalf, which might carry reputational risk. All the more so if, as Kovalevski\u01d0 \nsuggests, they had not been in touch with their prot\u00e9g\u00e9 for several years and were no \nlonger part of his immediate cultural milieu. Even if Ab\u016b Dulaf did not present the Ris\u0101las \nin the first instance to the \u1e62\u0101\u1e25ib, as Kovalevski\u01d0 suggests, but rather to his two Bukharan \n\n\n\n60  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\npatrons, the point about patronal constraint retains its force. The diversions of the maj\u0101lis of \neminent men were considered to be private business, enjoyed for the purposes of relaxation \namong a restricted circle of boon companions.", "start_char_idx": 46836, "end_char_idx": 50903, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a8f608bb-8464-4f50-bc47-1493beb005ff": {"__data__": {"id_": "a8f608bb-8464-4f50-bc47-1493beb005ff", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ccc861fe-87c5-49ca-969b-7e651d7d6861", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "0545890f98b08a9bb76c2017cb168bca91f6d91c38277779666c7f068edb9813", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ea311f20-983d-416c-8ae8-eec34fb886b7", "node_type": "1", "metadata": {}, "hash": "a430369ef4bec3c69ed9eaf5090b106e145ab55244c7b737ab78ae09de838c32", "class_name": "RelatedNodeInfo"}}, "text": "Privileged patrons paid others to fool around \nand titillate them, but as a rule it was the nudam\u0101\u02be who cooked up elaborate hoaxes and told \noff-color jokes to amuse the patron, not vice versa. \n\nIf there was only a single mind behind this elaborate literary construction\u2014the muted \nstropping of Occam\u2019s Razor being distinctly audible by this stage of our investigation\u2014the \nfinger of suspicion must fall on the person who stood to gain from its success: Ab\u016b Dulaf \nhimself. Could it have been Ab\u016b Dulaf who compiled the miscellany and invented the fictive \npersonae of the editors/patrons to boost the reputation of his own texts? His attempt to \npass off both the parodic first Ris\u0101la and the rather more pedestrian second Ris\u0101la as shining \nexamples of eyewitness reportage constituted a dual assault on the notion of mush\u0101hada \nthat was promoted by the linking passages. Given the difficulties of persuading others of \nthe truth of individually observed experiences in far-off corners of the world, such playful \nnonsense may well have amused the real dedicatee of the miscellany (who could have been \nthe \u1e62\u0101\u1e25ib or someone of similar stature).49 \n\nYet if Ab\u016b Dulaf \u2019s goal was to promote his own work, why did he go to the trouble of \ncopying out an extended version of Ibn Faq\u012bh\u2019s book, or at least half of it, as the foil for his \nhoax? Perhaps the miscellany\u2019s version of the Buld\u0101n was a gift he offered his patron in \nexpectation of a reward. Since there was probably more than one version of Ibn al-Faq\u012bh\u2019s \nbook in circulation in the years after its composition, the presentation of a rare edition of \nit to a bibliophile would be regarded as a valuable gift.50 A well-connected poet like Ab\u016b \nDulaf, who was a friend of the great bibliographer Ibn al-Nad\u012bm51 and probably had a large \nnetwork of bookish contacts stretching from Baghdad to Bukhara, must have known where \nthe rare copies of famous books were to be found. \n\nBut there is a more significant reason why Ab\u016b Dulaf may have selected this particular \nversion of the Buld\u0101n as the principal text of the miscellany. For at the end of the Buld\u0101n, \nthere is an anomalous section on the towns of the Turks, which seems quite out of place. \nIt has none of the refinement of Ibn al-Faq\u012bh\u2019s style and its tone is sombre and harsh: the \nauthor describes the Turks as barbarians who lack all the graces of civilized nations and \nspend their lives in conflict with one another. The remarkable feature of this section is \nthat although it stands out from the rest of the book to which it belongs, it bears a strong \n\n49.  See Montgomery, \u201cTravelling Autopsies,\u201d 19: \u201cIn a society in which authority is generated through, and \nembodied in, textual sources (or oral versions with comparable status), the problem for the traveller or the \nempirical scientist is the endowment of experience and experiment with appropriate authority.\u201d \n\n50.  For recent suggestions that well-known books, such as Ibn Khurrad\u0101dhbih\u2019s Mas\u0101lik, probably existed \nin multiple versions during the lifetimes of their authors, see the following: J. E. Montgomery, \u201cSerendipity, \nResistance and Multivalency: Ibn Khurrad\u0101dhbih\u2019s Kit\u0101b al-Mas\u0101lik wa-l-Mam\u0101lik,\u201d in On Fiction and Adab in \nMedieval Arabic Literature, ed. P. F. Kennedy (Wiesbaden: Harrassowitz, 2005), 177\u2013230; T. Zadeh, Mapping \nFrontiers across Medieval Islam: Geography, Translation and the \u02bfAbbasid Empire (London: I. B. Tauris, 2017); \nT. Zadeh, \u201cOf Mummies, Poets and Water Nymphs: Tracing the Codicological Limits of Ibn Khurrad\u0101dhbih\u2019s \nGeography,\u201d in \u02bfAbb\u0101sid Studies 4, ed. M. Bernards, 8\u201375 (Warminster: Gibb Memorial Trust, 2013). \n\n51.", "start_char_idx": 50904, "end_char_idx": 54549, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ea311f20-983d-416c-8ae8-eec34fb886b7": {"__data__": {"id_": "ea311f20-983d-416c-8ae8-eec34fb886b7", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a8f608bb-8464-4f50-bc47-1493beb005ff", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "2fb50492fb4ab74536d1a97ceaeb35d4c3af9e0a690c50e3f8170f7ee06b5a50", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5bcf7fd2-e731-4788-87ad-c773b81fa691", "node_type": "1", "metadata": {}, "hash": "247da6647ba5be2cd92dcc191e9a2e5fd35216a2fbef8fa29aed84ab777fdd9e", "class_name": "RelatedNodeInfo"}}, "text": "51.  See B. Dodge, trans., The Fihrist of al-Nad\u012bm: A Tenth-Century Survey of Muslim Culture 2 (New York: \nColumbia University Press, 1970), 829\u201330, for Ab\u016b Dulaf\u2019s acquaintance with Ibn al-Nad\u012bm.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Who Compiled and Edited the Mashhad Miscellany?  \u2022  61\n\nstylistic resemblance to the first part of Ab\u016b Dulaf \u2019s first Ris\u0101la, which follows directly \nafter the Buld\u0101n in the miscellany. The link between the last pages of Ibn al-Faq\u012bh\u2019s Buld\u0101n \nand the first Ris\u0101la appears to have been deliberately signalled in the first of the editorial \n\u201clinking passages\u201d.52 As already noted, is also precisely at the juncture between these two \ntexts that LP2 includes the enigmatic statement, \u2018They [i.e., the Ris\u0101las] deserve to be set \ndown in this book, for they are of this kind [of writing] (see Section 4). It seems that here, \nin the resemblance between these two adjacent texts, we may have an explanation for the \noblique claim made by the \u201ceditors.\u201d We turn now to a detailed analysis of the issue.\n\n6. The Section on the Turkish Towns in the Buld\u0101n and the First Part of Ab\u016b Dulaf \u2019s First \nRis\u0101la\n\nThe remarkable but hitherto little studied section of the Buld\u0101n in question is \nentitled \u201cSome of the towns of the Turks and their marvels\u201d (Dhikr ba\u02bf\u1e0d mudun al-atr\u0101k \nwa-\u02bfaj\u0101\u02beibih\u0101).53 It is located near the very end of the book, in the chapter devoted to the \nTurks.54 I will briefly summarize the chapter in which it appears before highlighting the \nanomalous characteristics that distinguish the section on the Turkish towns. I will then \ncompare this section on the settled Turks in the Buld\u0101n with Ab\u016b Dulaf \u2019s description of \nthe pastoralist Turks among whom he traveled on his journey to the court of the \u201cking of \nChina.\u201d \n\nThe chapter on the Turks opens in a manner typical of Ibn al-Faq\u012bh with several \n\u1e25ad\u012bths, related by the Prophet and his Companions. These include warnings of the Turks\u2019 \npredicted domination of the world at the end of times. The introduction is followed by a \nlist of Turkish tribes, which includes the Qarluq (Kharlukh), the Badhakshiyya, the Ghuzz, \nthe Toghuzghuz, the Kimak (K\u012bm\u0101k), the Pechenegs (B\u0101shn\u0101kiyya), and the Shariyya. Of \nthese, the Badhakshiyya is not found in any other sources on the Turks.55 After the list, \nthe author provides a series of short notes and brief anecdotes in the witty, elegant style \nof the rest of the Buld\u0101n. They include a summary of an encounter between an Umayyad \nenvoy and the Turkish king whom the envoy had been sent to convert as well as short notes \non an impregnable Turkish town, the fecundity of Turkish ewes, a Turkish ritual for the \nswearing of oaths, Turkish family culture, and the availability of khut\u016b (variously translated \nas the horn of the rhinoceros, the walrus, or the narwhal) in their lands. These brief and \nrandomly sequenced notices are standard fare for Ibn al-Faq\u012bh. They are followed by two \n\n52.  The relevant phrase in LP1 is u\u1e0d\u012bfu il\u0101 m\u0101 \u1e63annafahu f\u012b \u0101khir kit\u0101bihi ris\u0101latayn (\u201cI have added two ris\u0101las \nto that which he (Ibn al-Faq\u012bh) composed at the end of his book\u201d). The allusion to the end of Ibn al-Faq\u012bh\u2019s book \nis surely a reference to the passage on the Turkish towns, which forms the last section of the Buld\u0101n. The editor \nis here, exceptionally, speaking in the first-person singular. \n\n53.", "start_char_idx": 54546, "end_char_idx": 57889, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5bcf7fd2-e731-4788-87ad-c773b81fa691": {"__data__": {"id_": "5bcf7fd2-e731-4788-87ad-c773b81fa691", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ea311f20-983d-416c-8ae8-eec34fb886b7", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "4cfd8c3da2b48136b21c47600d3c08fff3bdc3ce37bb98ac991826d0b07e60bc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6c14b249-acf0-4e24-b6f3-480b01bd001c", "node_type": "1", "metadata": {}, "hash": "b37c9f1fe6213f6002b63cd89bca4d870e149cce393193e9f60ff8a338591deb", "class_name": "RelatedNodeInfo"}}, "text": "The editor \nis here, exceptionally, speaking in the first-person singular. \n\n53.  See Ibn al-Faq\u012bh, Buld\u0101n, 643\u201348, and 34\u201337 for al-H\u0101d\u012b\u2019s commentary on the section.\n54.  For the chapter on the Turks (Al-qawl f\u012b al-Turk) see Ibn al-Faq\u012bh, Buld\u0101n, 633\u201349. The Mukhta\u1e63ar has a \n\nmuch-abbreviated version of this chapter that occurs, without a specific heading, in the final couple of pages in \nthe chapter on Khurasan (Al-qawl f\u012b Khur\u0101s\u0101n); Ibn al-Faq\u012bh, Mukhta\u1e63ar, 314\u201330.\n\n55.  The \u201cBadhakshiyya\u201d may be a corruption of al-Adhkahiyya, the \u00c4dhgish or \u00c4gdhish/Igdish, noted in \nseveral accounts and commented on by K\u0101shghar\u012b (Professor Peter Golden, personal communication, February \n2019). \n\n\n\n62  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nlonger passages, the first a description of Tam\u012bm b. Bahr al-mu\u1e6d\u1e6dawwi\u02bf\u012b\u2019s journey to the \nUighur capital56 and the second a secretary\u2019s report on the Samanid ruler Ism\u0101\u02bf\u012bl b. A\u1e25mad\u2019s  \n(d. 295/907) terrifying encounter with Turkish shamans who used a \u201crainstone\u201d to summon \nup a storm that threatened to overwhelm his army. The section on the Turkish towns \nappears next, and it is in turn followed by the final pages of the book, which contain a list of \nthe titles of the Turkish rulers and their neighbors.57 \n\nThe original source of much of the information in Ibn al-Faq\u012bh\u2019s chapter on the Turks \nwas Ibn Khurrad\u0101dhbih\u2019s al-Mas\u0101lik wa-l-mam\u0101lik.58 However, the section on the Turkish \ntowns does not occur in any of the known manuscripts of Ibn al-Khurrad\u0101dhbih\u2019s book. Ibn \nal-Faq\u012bh reports it on the authority of one Sa\u02bf\u012bd b. al-\u1e24asan al-Samarqand\u012b.59 How his account \ncame to be included in the miscellany\u2019s version of the Buld\u0101n is not known, although it is \nlikely that it came from an eastern source.60 The section stands out for the contrast it \nprovides with the rest of Ibn al-Faq\u012bh\u2019s geography. It is syntactically uncomplex, crude, \nand direct, and it lacks any \u1e25ad\u012bth or Qur\u02bean references. In contrast to the whimsical style \nthat characterizes much of the rest of the Buld\u0101n, in this section satire and caricature come \nto the fore. Short sentences and simple grammatical structures are used to describe the \nTurkish population as irredeemably barbaric and uncultured. Incest, adultery, public sex, \na lust for fighting, religious deviancy, and improper treatment of the dead are among the \nmain themes. Lurking behind these lurid tales is the recurrent impression that the author \nis not reporting factual data on the Turkish town-dwellers but indulging in a measure of \nblack humor: his pointed remarks and glib juxtapositions discourage the reader from taking \nhis report at face value. The description of the second named town in the list serves as a \nrepresentative example:\n\nAnother of their towns is called \u1e24.y.w.s. It is a large town close to al-Shash.61 Its people \nfollow no religion and are the worst of God\u2019s creatures. They conduct raids upon each \nother, and the stronger kill the weak. A brother is not safe from his brother nor a father \nfrom his sons. They eat all kinds of animals. Illicit sexual intercourse is widespread \namong them. A man might enter the dwelling of another and bed his wife while the \n\n56.  See V. Minorsky, \u201cTam\u012bm b. Ba\u1e25r\u2019s Journey to the Uyghurs,\u201d Bulletin of the School of Oriental and African \nStudies 12, no. 2 (1948): 275\u2013305. \n\n57.", "start_char_idx": 57809, "end_char_idx": 61149, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6c14b249-acf0-4e24-b6f3-480b01bd001c": {"__data__": {"id_": "6c14b249-acf0-4e24-b6f3-480b01bd001c", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5bcf7fd2-e731-4788-87ad-c773b81fa691", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "a75c4d436618eef8b86c5172a4547018b7d2df276fc53d689395323ae416b315", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "11f2e076-a07a-410d-9e03-1788d5a2f2a8", "node_type": "1", "metadata": {}, "hash": "b8b1a7831e64da02a5f05e57f2e84ebcc83432f9f55e422336a01082eb2b03af", "class_name": "RelatedNodeInfo"}}, "text": "2 (1948): 275\u2013305. \n\n57.  Brief references to some of this material on the Turks, including the rainstone and the list of titles, \nappear in the chapter on Khurasan in the abridged version of Ibn al-Faq\u012bh\u2019s book (Ibn al-Faq\u012bh, Mukhta\u1e63ar, 329). \n\n58.  See Ibn Khurrad\u0101dhbih, al-Mas\u0101lik, 31 and 39\u201340.\n59.  Ibn al-Faq\u012bh, Buld\u0101n, 643. \n60.  See Zadeh, \u201cOf Mummies,\u201d 51, who notes that Ibn al-Nad\u012bm\u2019s Fihrist states that Ibn al-Faq\u012bh \u201cripped \n\noff\u201d (salakha) al-Jayh\u0101n\u012b\u2019s geography; see Ibn al-Nad\u012bm, Fihrist, ed. Ayman Fu\u02be\u0101d Sayyid, (London: Mu\u02beassasat \nal-Furq\u0101n li-l-Tur\u0101th al-Isl\u0101m\u012b, 2009), 1:473\u201374 (= ed. Dodge, 1:337). Could it be that the section on the Turkish \ntowns under discussion here was originally in al-Jayh\u0101n\u012b\u2019s Mas\u0101lik? Perhaps Sa\u02bf\u012bd b. al-\u1e24asan was one of \nal-Jayh\u0101n\u012b\u2019s informants on the world of the Turks. See Gard\u012bz\u012b\u2019s Zayn al-akhb\u0101r, translated into English by C. E. \nBosworth, as The Ornament of Histories: A History of the Eastern Islamic Lands AD 650\u20131041; The Persian Text of \nAb\u016b Sa\u02bf\u012bd \u02bfAbd al-\u1e24ayy Gard\u012bz\u012b (London: I. B. Tauris, 2018), 57, for the remark that al-Jayh\u0101n\u012b got his information \nfrom a network of informants who had knowledge of the Eurasian steppelands.\n\n61.  Al-Shash is located on the site of modern-day Tashkent.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Who Compiled and Edited the Mashhad Miscellany?  \u2022  63\n\nhouseholder looks on, neither expressing anger nor censuring what he sees. They are \nnot courageous, but they are good-looking: most of their men are effeminate and drink \nblood. In the middle of their town is a large lake; when one of them dies, he is thrown \nin the lake.62\n\nOf the remaining nine towns (named D.y, S.w.r, J.r.y.s.m [= Jar\u012bsam, Juraysim?], Aghras, \nKarsh\u012bm, D.k.s, K\u012bs\u0101h, D\u0101n\u012b, and S.k.w.b), seven are described in similarly negative terms. \nAghras and D.k.s are treated more favorably, although the religious gullibility of the people \nof Aghras is described in comic fashion. They are said to have claimed that they worshipped \ntheir idols because the latter were sinless and able to intercede on their behalf with their \ngod, and that that their huge idol temple descended, fully formed, straight out of the sky \ninto their town. In general, however, the text portrays the Turks as the sort of mysterious \nand grotesque figures one might expect to find at the ends of the earth, something like the \ncreatures who lived on the other side of Alexander\u2019s wall, which divided the barbarian from \nthe inhabited world.63 \n\nThe ironic tone, the short sentences (perhaps intended to sound like notes written by \na weary traveler on the road), and the simple syntax are features of this section. None of \nthe towns bears a name that can be related to any known settlement in the region.64 As we \nhave noted, the section is remarkable not only for the contrast it forms with the rest of \nthe Buld\u0101n but also for the similarities it displays with the first part of Ab\u016b Dulaf \u2019s Ris\u0101la, \nwhich follows it. The final pages of the Buld\u0101n satirize the settled Turks, just as Ab\u016b Dulaf \nmocks the Turkish tribes among whom he traveled.", "start_char_idx": 61125, "end_char_idx": 64210, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "11f2e076-a07a-410d-9e03-1788d5a2f2a8": {"__data__": {"id_": "11f2e076-a07a-410d-9e03-1788d5a2f2a8", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6c14b249-acf0-4e24-b6f3-480b01bd001c", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "4bbf472126cc0fddc9ea872b8d415f30f710d472fce34affaea94711e6e705b5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cee1ac48-afea-4fba-99b0-8aafbbf12bb3", "node_type": "1", "metadata": {}, "hash": "fe2906258e8ac3304e8c33bf5648e7d7c2736148ed6f93d199535139e6b8ca7f", "class_name": "RelatedNodeInfo"}}, "text": "Yet whereas the Turkish towns in the \nBuld\u0101n are described in dark tones, Ab\u016b Dulaf inclines toward lighthearted absurdity. In one \ncase, two passages dealing with near-homonymous names (Baghr\u0101j in the Ris\u0101la and Aghras \nin the Buld\u0101n) appear to mirror each other to some degree. The passage on the Baghr\u0101j \ndeserves to be quoted in full: \n\nThen we left [the Jikil] and entered [the territory of] the tribe known as the Baghr\u0101j. \nThey have whiskers but no beards. They make good use of their weapons, both as \nmounted warriors and as foot soldiers. They have a great ruler (malik), of whom is it \nsaid that he is an \u02bfAlid. [It is said that he is] a descendant of Ya\u1e25y\u0101 b. Zayd65 and that \nhe has a golden book on the back of which are poetic verses that elegize Zayd. They \nworship this book. For them, Zayd is the king (malik) of the Arabs and \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib, \nmay God be pleased with him, is the god (il\u0101h) of the Arabs. They appoint their rulers \nonly from among the progeny of this \u02bfAlid. When they turn their faces to the sky, they \n\n62.  Ibn al-Faq\u012bh, Buld\u0101n, 643\u201344.\n63.  See al-\u1e6cabar\u012b\u2019s description of the three types of creature among the people of Gog and Magog in his tafs\u012br: \n\nE. von Donzel and C. Ott, \u201cY\u0101dj\u016bdj wa-m\u0101dj\u016bdj,\u201d in Encyclopaedia of Islam, 2nd ed. (Leiden: Brill Online, 2012). \n64.  Al-H\u0101d\u012b identifies the town of S.k.w.b as Pskov in western Russia, but the attribution is not persuasive; \n\nsee Ibn al-Faq\u012bh, Buld\u0101n, 34\u201337.\n65.  A descendant of the Prophet and the progenitor of the Zayd\u012b Sh\u012b\u02bf\u012b sect, Ya\u1e25y\u0101 was a rebel whose fame \n\nendured in the Mashriq; see W. Madelung, \u201cYa\u1e25y\u0101 b. Zayd,\u201d Encyclopaedia of Islam, 2nd ed. (Leiden: Brill Online, \n2012).\n\n\n\n64  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nopen their mouths and gaze upward and say: \u201cThe god of the Arabs descends from [the \nsky] and ascends [to it].\u201d The marvel of the progeny of Zayd whom they make their \nkings is that they have beards, huge noses, and enormous eyes. Their food is millet and \nthe meat of the ram. There is neither a cow nor a goat in their land. They wear only \nfelts. We traveled among them for a month in fear and dread, and gave them a tenth of \neverything we had with us\u202666\n\nAb\u016b Dulaf notes that the Baghr\u0101j, whose kings were all of \u02bfAlid descent, considered \u02bfAl\u012b b. \nAb\u012b \u1e6c\u0101lib the god of the Arabs. They believed, moreover, that the \u201cmarvel\u201d (\u02bfaj\u012bba) of their \nkings lay in the fact that the kings were bearded, whereas his subjects had only whiskers, \nwithout beards. Like the people of Aghras in the Buld\u0101n, they claimed direct communication \nbetween heaven and earth. Whereas the people of Aghras believed that their idol temple \ndescended from heaven, the Baghr\u0101j had the habit of staring up at the sky, open-mouthed, \nfor they held that \u02bfAl\u012b descended from the heavens and returned there.", "start_char_idx": 64211, "end_char_idx": 67026, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cee1ac48-afea-4fba-99b0-8aafbbf12bb3": {"__data__": {"id_": "cee1ac48-afea-4fba-99b0-8aafbbf12bb3", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "11f2e076-a07a-410d-9e03-1788d5a2f2a8", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "8ea47047720df6db6d4ee5fda372cc3a33c44cb48a6c4132ffc3498a2ac8aac9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "938bf639-42d0-4cc3-b16a-6a70a41126ab", "node_type": "1", "metadata": {}, "hash": "c73722f0061c0af7b2be971d247c2cc95645ec34f64d62a35fadaad768a946af", "class_name": "RelatedNodeInfo"}}, "text": "In addition to this direct parallel, there is a pool of common terms and descriptions used \nfor the Turks in both works: some are described as savages (hamaj);67 others conduct raids \nupon their neighbours;68 some drink wine; and several follow deviant sexual practices.69 \nWhen read in sequence, the two passages create a bridge, a transitional zone, in which the \nreader is taken from the discussion of the settled Turks to the pastoralist Turks, so that the \nRis\u0101la forms a complement to the Buld\u0101n, providing contextual as well as tonal continuity. \nWere it not for the parodic elements in both texts and correspondences such as those \nbetween the passages on the Aghras and the Baghr\u0101j, one might still be inclined to give Ab\u016b \nDulaf the benefit of the doubt and accept that the record of his experiences in the steppe \nhappened to complement Sa\u02bf\u012bd b. al-\u1e24asan\u2019s observations on the Turkish towns so neatly \nthat he was inspired to place his Ris\u0101la in the miscellany at this point. But neither text reads \nlike an objective eyewitness report. Given the fact that the Ris\u0101la must have been written \nafter the Buld\u0101n, the most plausible explanation is that Ab\u016b Dulaf constructed the first part \nof the Ris\u0101la in such a way as to allow him to make the claim, as the author of the first two \nlinking passages, that his Ris\u0101la formed a worthy complement to the Buld\u0101n. The suggested \nlinkage of the two texts may sound obscure and tenuous to a degree, but this was the kind \nof literary trickery that Ab\u016b Dulaf enjoyed\u2014as we will see from a brief summary of his \nprofessional biography. \n\n7. The Professional Biography of Ab\u016b Dulaf al-Khazraj\u012b\n\nThe argument that Ab\u016b Dulaf compiled the miscellany as a literary hoax has thus far \nrelied exclusively on textual analysis. But in addition to the evidence of the miscellany \n\n66.  Sezgin, Majm\u016b\u02bfa, 349\u201350.\n67. The inhabitants of J.r.y.s.m (Ibn al-Faq\u012bh, Buld\u0101n, 645) and the Bajan\u0101k (Y\u0101q\u016bt, Mu\u02bfjam 3:441) are described \n\nas hamaj (savages).\n68.  Mutual raiding (the same phrase is used in both sources \u2013 yugh\u012bru ba\u02bf\u1e0duhum \u02bfal\u0101 ba\u02bf\u1e0din) was practised \n\nby the inhabitants of H.y.w.s. (Ibn al-Faq\u012bh, Buld\u0101n, 643) and the Bajan\u0101k (Y\u0101q\u016bt, Mu\u02bfjam 3: 441).\n69.  Sexual deviancy was ascribed to the inhabitants of H.y.w.s and D.k.s (among other towns) (Ibn al-Faq\u012bh, \n\nBuld\u0101n, 644\u2013645) and to the Jikil and Bajan\u0101k tribes ((Y\u0101q\u016bt, Mu\u02bfjam 3:441).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Who Compiled and Edited the Mashhad Miscellany?  \u2022  65\n\nitself, we are fortunate in knowing quite a bit about Ab\u016b Dulaf \u2019s professional biography as \na poet, nad\u012bm, traveler, and trickster. From these glimpses into his activities at the courts \nof his real patrons, we are able to reconstruct the outlines of a career in which he sought \nmonetary reward for public performances and other services that he provided for the \nwealthiest members of the political and scribal elite of Iran. \n\nAb\u016b Dulaf was a notorious itinerant entertainer, with a fondness for playing tricks on his \naudience and his patrons and a reputation for hyperbole and quackery.70 He was what might \nbe called a \u201cprofessional scoundrel,\u201d who thrived by delighting, shocking, and exasperating \nhis wealthy patrons with his wit and naughtiness.", "start_char_idx": 67029, "end_char_idx": 70258, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "938bf639-42d0-4cc3-b16a-6a70a41126ab": {"__data__": {"id_": "938bf639-42d0-4cc3-b16a-6a70a41126ab", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cee1ac48-afea-4fba-99b0-8aafbbf12bb3", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "8681cdb5e39576f73ed556bf8d374a827844d4f10cf19c4e2e228588519cc756", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bf3e8e93-5f06-4224-a98c-ac3e628b6685", "node_type": "1", "metadata": {}, "hash": "c2edbaf70c3b06fc2dc0810db7c81ca785cf89d483cbd8982d27602333c4cf63", "class_name": "RelatedNodeInfo"}}, "text": "He moved from one majlis to another \nthroughout his long life, bantering, pontificating, and scandalizing wherever he went, \nand died some time in the second half of the fourth/tenth century.71 All of his securely \nidentifiable patrons were associated with various Buyid courts in Rayy, I\u1e63fah\u0101n, and Sh\u012br\u0101z. \nThey included the viziers Ibn al-\u02bfAm\u012bd and al-S\u0101\u1e25ib b. \u02bfAbb\u0101d, as well as the great Buyid \nruler \u02bfA\u1e0dud al-Dawla (d. 371/981).72 Although we have no direct evidence of his association \nwith the Samanid and Saffarid elites, given his knowledge of the Samanid and Saffarid \ncourts it is probable that he was also a popular figure in the salons of the Mashriq. \n\nAb\u016b Dulaf adopted the persona of a wandering poet, of no fixed abode.73 His peripatetic \nexistence allowed him to traverse the social boundaries that divided the educated elites \nfrom the vast and growing urban \u201cunderworld\u201d of the Islamic city. He claimed intimate \nknowledge of the so-called Ban\u016b S\u0101s\u0101n, the urban underclass vividly brought to life by \nEdmund Bosworth in his dazzling monograph on the \u201cmedieval Islamic underworld.\u201d74 \nThese men (and a few women) made their living by indulging in all sorts of deceitful \nand foul practices involving fraud, impersonation, and self-mutilation, by which means \nthey exploited the good will and charitable inclinations of their fellow citizens. Ab\u016b Dulaf \ncontributed to the well-established literary subgenre of sukhf (shameless scurrility), in \nwhich men of letters delighted in giving detailed descriptions of the horrifying lengths to \nwhich tricksters and scoundrels would go in order to make a living. Al-J\u0101\u1e25i\u1e93 (d. 255/868) \ndevoted a part of his \u201cBook of Misers\u201d (Kit\u0101b al-bukhal\u0101\u02be) to the story of Kh\u0101lid b. Yaz\u012bd, the \nleader of the beggars (mukadd\u016bn) in Basra, in whose biography the perpetrators of various \n\n70.  See C. E. Bosworth, The Medieval Islamic Underworld: The Ban\u016b S\u0101s\u0101n in Arabic Society and Literature \n(Leiden: Brill, 1976), 1:58\u201360, for the dangerously inept medical advice he offered the vizier Ibn al-\u02bfAm\u012bd and the \nvizier\u2019s dismissive rejection of his claim to descent from the famous physician Ab\u016b Bakr al-R\u0101z\u012b. \n\n71.  See R. Bulliet, \u201cAb\u016b Dolaf al-Yanb\u016b\u02bf\u012b,\u201d in Encyclopaedia Iranica, online ed., updated 2011. He died in his \nlate eighties, according to al-Tha\u02bf\u0101lib\u012b (see Bosworth, Islamic Underworld, 1:76). \n\n72.  See C. Cahen, \u201cIbn al-\u02bfAm\u012bd,\u201d in Encyclopaedia of Islam, 2nd ed.; C. Cahen and C. Pellat, \u201cIbn \u02bfAbb\u0101d,\u201d \nin Encyclopaedia of Islam, 2nd ed.; and especially M. Pomerantz, Licit Magic: The Life and Letters of al-\u1e62\u0101\u1e25ib b. \n\u02bfAbb\u0101d (d. 385/995) (Leiden: Brill, 2018) for an excellent discussion of the literary accomplishments of al-S\u0101\u1e25ib \nb.\u02bfAbb\u0101d, which, however, says little about the latter\u2019s predilection for the kind of lighthearted banter in which \nAb\u016b Dulaf specialized. For the reward given him by \u02bfA\u1e0dud al-Dawla for besting an opponent in a humorous \nexchange of invective, see below.\n\n73.  Ibn al-Nad\u012bm calls him a \u201cglobe-trotter\u201d (jaww\u0101la), probably alluding to his tendency to move from one \ncourt to another (or perhaps in ironic reference to his frenetic itineraries in the first Ris\u0101la?); Minorsky, Travels \nin Iran, 6.\n\n74.  Bosworth, Islamic Underworld.", "start_char_idx": 70259, "end_char_idx": 73489, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bf3e8e93-5f06-4224-a98c-ac3e628b6685": {"__data__": {"id_": "bf3e8e93-5f06-4224-a98c-ac3e628b6685", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "938bf639-42d0-4cc3-b16a-6a70a41126ab", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "75f52b8ee762c9dec0b55353f7a0da568983c4a94ce56ab597fa31cdf9903929", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0ad95bad-8956-4ee7-9b8d-0518bd229952", "node_type": "1", "metadata": {}, "hash": "ee81ace3b2d1a4d942abd02e60aecd67768345a92d54208c4027b1c6eb29b8e8", "class_name": "RelatedNodeInfo"}}, "text": "74.  Bosworth, Islamic Underworld.\n\n\n\n66  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nkinds of hideous and unseemly acts of deception are described. Some years later, the q\u0101\u1e0d\u012b \nAb\u016b al-\u02bfAnbas al-\u1e62aymar\u012b (d. 275/888), perhaps taking his cue from al-J\u0101\u1e25i\u1e93, wrote several \nnow lost treatises on behaviors regarded as aberrant, including pimping, prostitution, \nmasturbation, and pederasty, that were listed by Ibn al-Nad\u012bm.75 This zany literary output \nearned al-\u1e62aymar\u012b the posthumous honor of having a maq\u0101ma written in his name by Bad\u012b\u02bf \nal-Zam\u0101n al-Hamadh\u0101n\u012b.76 \n\nAb\u016b Dulaf \u2019s contribution to the field was a long poem, the Qas\u012bda s\u0101s\u0101niyya, which he \nwrote for al-\u1e62\u0101\u1e25ib b. \u02bfAbb\u0101d. In it he listed in gory detail the working practices of many \ndifferent classes of scandalous charlatans, including, for good measure, the reigning caliph, \nal-Mu\u1e6d\u012b\u02bf li-ll\u0101h (d. 363/974), whom he portrayed as an impoverished beggar searching for \ncrumbs at the table of his Buyid masters.77 The poem celebrates the figure of the wandering \n\u201cbeggar lord,\u201d voiced in the first person by the poet, who takes on the task of introducing \neach of the poem\u2019s disreputable characters. The poet takes aim at the ostentatiously pious, \ntargeting the claimants to membership of the Prophet\u2019s family and the long-bearded shaykh \nin the same breath as the self-mutilating beggar, so that both parties, the allegedly devout \nand the doggedly salacious, are brought down to the same level.78 The poem\u2019s exposure of \nlicentious indulgence is often taken to an extreme.79 The Qas\u012bda s\u0101s\u0101niyya is significant for \nour purposes by dint of its form as much as by its racy content, because Ab\u016b Dulaf inserted \nwithin the poem an interlinear gloss, which he used to amplify his scurrilous poem with \nasides detailing the Ban\u016b S\u0101s\u0101n\u2019s most repulsive practices and to supply explanations of \nthe recherch\u00e9 terms used by them.80 Like al-\u1e62aymar\u012b, Ab\u016b Dulaf may have taken his cue \nfrom al-J\u0101\u1e25i\u1e93, for the \u201cBook of Misers\u201d also displays a keen interest in the explication of \nthe rare and refined terminology used by the book\u2019s gallery of rogues. The glossary in \nAb\u016b Dulaf \u2019s poem provides evidence of his taste for intertextual intervention that may be \ncompared with the paratextual framework of the Mashhad miscellany. Both devices, that \nin the poem and that in the prose work, attest to Ab\u016b Dulaf \u2019s proclivity for multilayered \ntextual productions, which is also evident in the interjections of his \u201cpatrons\u201d in the Ris\u0101las \nand in the fluid notion of authorial personality that characterizes these works. \n\n75.  Bosworth, Islamic Underworld, 1:31.\n76.  Bosworth, Islamic Underworld, 1:31. For Ab\u016b Dulaf \u2019s posthumous association with the maq\u0101ma genre, see \n\nBosworth, Islamic Underworld, 1:79, citing al-Tha\u02bf\u0101lib\u012b\u2019s Yat\u012bmat al-dahr. Al-Tha\u02bf\u0101lib\u012b notes that Bad\u012b\u02bf al-Zam\u0101n \nput some of Ab\u016b Dulaf\u2019s poetry into the mouth of the protagonist of his maq\u0101ma, Ab\u016b al-Fat\u1e25 al-Iskandar\u012b.\n\n77.  Bosworth, Islamic Underworld, 1:76. \n78.  See, for example, verses 52\u201353 in Bosworth, Islamic Underworld, 2:196\u201397: \u201cAnd the one who lifts up \n\nhis voice during the prayers in the mosque, in the mornings and in the afternoon.", "start_char_idx": 73455, "end_char_idx": 76631, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0ad95bad-8956-4ee7-9b8d-0518bd229952": {"__data__": {"id_": "0ad95bad-8956-4ee7-9b8d-0518bd229952", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bf3e8e93-5f06-4224-a98c-ac3e628b6685", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "ffb5642181d6914275bdfc14a18e2c3d82bc53dfde8f57ecfa54a7407f989dca", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dccfea55-d3b1-4287-bb27-c3681d4d8703", "node_type": "1", "metadata": {}, "hash": "36a1f9a46c497b01c3104f23b753c7a75f8774ce4fd4a8938eb0722aae1f4409", "class_name": "RelatedNodeInfo"}}, "text": "/ And the one who feigns \nan internal discharge, or who showers the passers-by with his urine, or who farts in the mosque and makes a \nnuisance of himself, thus wheedling money out of people.\u201d\n\n79.  See, for example, verses 25\u201326 in Bosworth, Islamic Underworld, 2:192: \u201cOur company includes every \nperson avid for copulation, for vulvas and anuses indifferently. / And of our number is every person who \nmasturbates, with a swollen penis, a formidable weapon.\u201d\n\n80.  See, for example, the gloss to verse 53 in Bosworth, Islamic Underworld, 2:197: \u201cDashshasha is when he \ninserts a porridge-like substance into his rectum, taking it as a clyster. He then goes to sleep by the roadside and \nthe substance oozes out of his anus like the wheaten porridge dash\u012bsha \u2026\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Who Compiled and Edited the Mashhad Miscellany?  \u2022  67\n\nAb\u016b Dulaf was probably not the first writer in the classical period to have adopted a \nfictive identity in the person of the editors of the Ris\u0101las. Al-J\u0101\u1e25i\u1e93 himself, whose literary \nskills Ab\u016b Dulaf admired and emulated, may have invented the figure of an anonymous \ncritic whom he addresses at the beginning of the Kit\u0101b al-\u1e24ayaw\u0101n.81 He appears to have \ncreated this virtual critic as a foil to allow him to show off the merits of his earlier works \nand to preempt criticism of the Kit\u0101b al-\u1e24ayaw\u0101n.82 As for Ab\u016b Dulaf, it seems he may even \nhave laid a couple of oblique clues to the true identity of the \u201ceditors\u201d in the dedications \nthat he wrote to his two patrons at the beginning of his Ris\u0101las. The evidence is tantalizingly \nthin but worth noting, given Ab\u016b Dulaf \u2019s demonstrated taste for literary horseplay.83\n\nAb\u016b Dulaf lived by his literary accomplishments and performances.84 Like many nudam\u0101\u02be \nwho attended the courts of wealthy patrons, he declaimed and wrote prose and poetry in \nthe expectation of financial reward. For an extempore performance in which he reeled off a \nlong list of exotic luxuries from different regions of the world, he received a gift in coin and \nthe sardonic title of sh\u0101hansh\u0101h from none other than the great Buyid king \u02bfA\u1e0dud al-Dawla.85 \nHe presented the Qa\u1e63\u012bda s\u0101s\u0101niyya to the S\u0101\u1e25ib, accompanied by the explanatory gloss to \nhelp him understand the more recondite words and phrases employed and to squeeze every \nlast drop of smut and scatological excess from the text, and he obtained a generous reward \nfor his endeavor.86 It is quite possible that the miscellany was put together by Ab\u016b Dulaf \nfor similar reasons\u2014as an elaborate plaything designed to elicit a monetary reward. The \nmiscellany, like the qa\u1e63\u012bda, was a rich and complex offering. Ibn al-Faq\u012bh\u2019s text, written over \nhalf a century earlier and admired throughout the Islamic world, appears in a version that \nis still today unique and may in Ab\u016b Dulaf \u2019s time have been a rarity. The three new texts \nrepresented a full spectrum of variants within the loose category of eyewitness reportage: \nfrom the subversive parody and patent artifice of the Ris\u0101las to the precise detail and \npersonal drama of the Kit\u0101b, they presented a pleasingly distorting series of perspectives on \nthe fraught nature of the processes of direct eyewitness testimony (mush\u0101hada), a theme \n\n81.  J. E. Montgomery, Al-J\u0101\u1e25i\u1e93: In Praise of Books (Edinburgh: Edinburgh University Press, 2013), 224\u201338. In \nhis section on the \u201cEnigma of the Addressee,\u201d Montgomery lists eight possible options in relation to the Kit\u0101b \nal-\u1e24ayaw\u0101n, of which the sixth is that \u201cthe address may be a rhetorical device, a fictive conceit.\u201d\n\n82.", "start_char_idx": 76632, "end_char_idx": 80192, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dccfea55-d3b1-4287-bb27-c3681d4d8703": {"__data__": {"id_": "dccfea55-d3b1-4287-bb27-c3681d4d8703", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0ad95bad-8956-4ee7-9b8d-0518bd229952", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "ea4933f1edbc1bb6cb579502800a07e7ebacd23782a2503bd02c4a12ac344955", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3d1f6997-3f90-4d77-81b7-57e1d6ebb089", "node_type": "1", "metadata": {}, "hash": "030938998a6f15fdde53a9e54783799c1fce46958ecbc0d9069e3125a77a8c55", "class_name": "RelatedNodeInfo"}}, "text": "G. Schoeler, The Genesis of Literature in Islam: From the Aural to the Read (Edinburgh: Edinburgh \nUniversity Press, 2009), 101\u20132. \n\n83.  First, in LP3, Ab\u016b Dulaf praises his patrons, saying they were \u201ccraving writing and addicted to composition\u201d \n(lahijayni bi-l-ta\u02bel\u012bf m\u016bla\u02bfayni bi-l-ta\u1e63n\u012bf). Although the context demands that ta\u1e63n\u012bf be understood as the (result \nof) composition, i.e., written text(s), the word is normally used to refer to the process of writing a text, that is, \nthe job of the author. Could it be that Ab\u016b Dulaf is using this ambiguity to hint at the patrons\u2019 composition of \nthe Ris\u0101la? In the same vein, in LP4, it appears that the two \u201ceditors\u201d make a covert admission to being the \nauthors of the second Ris\u0101la. The admission hangs on the interpretation of the word katabn\u0101h\u0101 (\u201cwe wrote it \n[the ris\u0101la]\u201d), which an initial reading would suggest should be read as \u201cwe [physically] wrote it [out],\u201d i.e., had \nit copied into the miscellany, but taken in a literal sense would mean \u201cwe authored it.\u201d \n\n84.  See al-Tha\u02bf\u0101lib\u012b\u2019s comment that Ab\u016b Dulaf liked to keep \u201chis knife well sharpened in begging for gifts\u201d; \nBosworth, Islamic Underworld, 1:76.\n\n85.  C. E. Bosworth, The \u201cLa\u1e6d\u0101\u02beif al-Ma\u02bf\u0101rif\u201d of Tha\u02bf\u0101lib\u012b: The Book of Curious and Entertaining Information \n(Edinburgh: Edinburgh University Press, 1968), 145\u201346. \n\n86.  Bosworth, Islamic Underworld, 1:76, citing al-Tha\u02bf\u0101lib\u012b\u2019s Yat\u012bmat al-dahr.", "start_char_idx": 80194, "end_char_idx": 81615, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3d1f6997-3f90-4d77-81b7-57e1d6ebb089": {"__data__": {"id_": "3d1f6997-3f90-4d77-81b7-57e1d6ebb089", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dccfea55-d3b1-4287-bb27-c3681d4d8703", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "b5d324a5dfc6aa2da4dff3f445da6d44ddfb6b418af65c50d37d82033d11fe08", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e8ef2141-99eb-4de0-bd57-cf648d91c2ac", "node_type": "1", "metadata": {}, "hash": "12c10bb40e240bc62188318bc4416438e17922673cabf22e568f0258da6be404", "class_name": "RelatedNodeInfo"}}, "text": "68  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\ninsistently promoted by the book\u2019s \u201ceditors.\u201d The identification of the latter as Ab\u016b Dulaf \nhimself is the puzzle at the core of book, a puzzle that was surely designed to be solved by \nan attentive reader. If and when the penny dropped, Ab\u016b Dulaf must have hoped that his \npatron would chuckle at his audacity and throw him a bag of coins. \n\n8. Further Thoughts \n\nSeveral questions remain to be addressed relating to Ab\u016b Dulaf \u2019s role as the editor of \nthe miscellany. On the one hand, the above account has largely avoided examination of \nthe intellectual and cultural background of the text, both the literary world at large and \nthe maj\u0101lis of his patrons, particularly al-\u1e62\u0101\u1e25ib b. \u02bfAbb\u0101d. The recent studies of James \nMontgomery and Travis Zadeh, in particular, raise important issues concerning the \nemergence of travel accounts in the third\u2013fourth/ninth\u2013tenth centuries that are pertinent \nto the study of the miscellany and to the literary status, production, and reception of the \nKit\u0101b.87 \n\nRecent readings of the Kit\u0101b have been strongly influenced by the strident insistence \nof the editorial linking passages that the text was the fruit of the eyewitness observations \nof its author. However, if the linking passages were concocted by Ab\u016b Dulaf primarily for \nthe purpose of boosting the credibility of his own texts, the reader should be careful to \ndistinguish between what Ibn Fa\u1e0dl\u0101n claimed to have written and what his editor said he \nhad written. The reader is primed by the linking passages to think of Ibn Fa\u1e0dl\u0101n as the \nparagon of truthful reporting, but although Ibn Fa\u1e0dl\u0101n frequently makes reference to \nwhat he saw, he does not fetishize his role as an eyewitness observer as does The Faber \nBook of Reportage, which cites his description of the Rus\u2019 chief \u2019s funeral as an outstanding \nexample of the medieval reporter\u2019s art. We should perhaps allow him his few exaggerations \nand inventions without trying too hard to excuse him for his perceived shortcomings as a \nreporter.88 Since the work\u2019s discovery in the miscellany in the early twentieth century, it \ncould be said that the Kit\u0101b has been treated more like a modern text than a medieval text. \nFor example, the comparative accounts to which Montgomery has referred in an effort to \nelucidate the mysteries of the Kit\u0101b include several dating to the period of eighteenth- and \nnineteenth-century European colonialism, the circumstances of which were a far cry from \nthe early Islamic exploration of the Eurasian steppelands.89 Both the Kit\u0101b and the Ris\u0101las \nshould, as far as possible, be restored to their original context by returning them to their \n\n87.  In addition to the works listed in the bibliography, see also J. E. Montgomery\u2019s \u201cIbn Fa\u1e0dl\u0101n and the \nR\u016bsiyyah,\u201d Journal of Arabic and Islamic Studies 3 (2000): 1\u201325.\n\n88.  See Montgomery\u2019s perceptive comments on John Carey\u2019s definition of \u201cgood reportage\u201d apropos of his \ninclusion of Ibn Fa\u1e0dl\u0101n\u2019s description of the Rus\u2019 chief\u2019s funeral in The Faber Book of Reportage: J. E. Montgomery, \n\u201cPyrrhic Scepticism and the Conquest of Disorder: Prolegomenon to the Study of Ibn Fa\u1e0dl\u0101n,\u201d in Problems in \nArabic Literature, ed. M. Maroth, 43\u201389 (Piliscsaba: Avicenna Institute of Middle Eastern Studies, 2004), 44\u201351.\n\n89.  For example, taking his cue from G. Obeyesekere\u2019s 1998 study of accounts of Fijian cannibalism, \nMontgomery suggests that the Bulgh\u0101r and the Rus\u2019 may have exaggerated the terrors of the Northern lights \nand the funerary customs of the Rus\u2019, respectively, in an attempt to intimidate their Muslim visitors (\u201cPyrrhic \nScepticism,\u201d 72\u201373). This interpretation could arguably be said to reflect a notion of bilateral colonial-era \nrelations that had no parallel in fourth/tenth-century Eurasian steppelands. The topic merits further discussion.", "start_char_idx": 81619, "end_char_idx": 85473, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e8ef2141-99eb-4de0-bd57-cf648d91c2ac": {"__data__": {"id_": "e8ef2141-99eb-4de0-bd57-cf648d91c2ac", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3d1f6997-3f90-4d77-81b7-57e1d6ebb089", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "3d3e2db9a629c5045a0be188e6cc4a743e751dc63224df3edb46524ba1d3e44b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b8839f7a-ef98-40ad-9a0e-d00a54121b9e", "node_type": "1", "metadata": {}, "hash": "d76b2451444dc37589a8a12564fbbc8018b809e07c8f84febe2b008d6e8669eb", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Who Compiled and Edited the Mashhad Miscellany?  \u2022  69\n\nproper place as component elements of Ab\u016b Dulaf \u2019s majm\u016b\u02bfa. It would also be worthwhile \nto reconsider the reception of all three texts by Y\u0101q\u016bt, the first author who cited them \nextensively, and to gauge how far his interpretation of both texts, as well as that of later \nwriters, was affected by the editorial commentary.90 \n\nA second set of questions relates to the nature and purpose of the mission to Bulgh\u0101r, \nlong considered an \u201cAbbasid\u201d embassy. Various unresolved anomalies in the story of the \nmission remain, principally its extraordinary failure to achieve its most important task\u2014the \ndelivery of the promised funds to the king of Bulgh\u0101r. The case for seeing the mission not as \nan official caliphal enterprise but as a private project undertaken by a band of entrepreneurs \nwho wished to use their status as caliphal envoys to challenge Samanid/Khwarazmian \nauthority over the Bulgh\u0101r was first laid out by the Khw\u0101razmsh\u0101h when he met Ibn Fa\u1e0dl\u0101n \nand his fellow emissaries in his capital city.91 The Khwarazmian ruler identified Tak\u012bn the \nghul\u0101m, Ibn Fa\u1e0dl\u0101n\u2019s interpreter, as the main plotter. Indeed, Tak\u012bn\u2019s blithe confidence in \nrecommending that the mission push on to Bulgh\u0101r in spite of the lack of funds suggests \nthat he was determined to complete the journey, come what may, because to abandon the \nmission would have fatally undermined his scheme.92 The idea deserves closer scrutiny than \nit has received until now. If there were any substance to it, one would have to ask what the \nextent of Ibn Fa\u1e0dl\u0101n\u2019s involvement in the plot was. The answer to this question must surely \nbe that even if he was not complicit, he probably knew about it from the start and accepted \nhis appointment to the embassy in the knowledge that he was joining a dubious enterprise. \nHis compromised position most likely had a material effect on why, how, and where he \nproduced the Kit\u0101b, which in turn may have been a significant factor in its inclusion in the \nmiscellany.93 \n\nFinally, much remains to be explored in relation to Ab\u016b Dulaf and his place in the classical \nArabic literary canon. The Ris\u0101las merit closer attention than it has been possible to give \nthem here. Furthermore, Ab\u016b Dulaf \u2019s role as a literary hoaxer of the first order gives pause \nto think again about Bad\u012b\u02bf al-Zam\u0101n al-Hamadh\u0101n\u012b\u2019s remark that he put some of Ab\u016b Dulaf \u2019s \nmaterial into the mouth of his own protagonists in one of his maq\u0101mas.94 The proposition \nthat he was the compiler and editor of the miscellany strengthens the case that he prefigured \nthe heroes of the maq\u0101ma not only in his lifestyle but also in his literary production. Many \nof the elements for which the classical maq\u0101ma is well known are reflected in Ab\u016b Dulaf\u2019s \neditorial role, as well as his extant poetry and prose. The itinerant hero who is also a \ntrickster, the penchant for picaresque humor, the fictionalization of reality, the episodicity \n\n90.  These themes will be pursued in W. L. Treadwell, \u201cIbn Fa\u1e0dl\u0101n and the Mashhad Miscellany.\u201d \n91.  Montgomery, \u201cMission to the Volga,\u201d 194\u201397.\n92.  For Tak\u012bn\u2019s extraordinary indifference to the perceived danger of arriving penniless in Bulgh\u0101r, see \n\nMontgomery, \u201cMission to the Volga,\u201d 198\u201399: \u201cI [Ibn Fa\u1e0dl\u0101n] said to them [Tak\u012bn and B\u0101rs] \u2026\u2013 \u2018You will be at \nthe court of a non-Arab king, and he will demand that you pay this sum.\u2019 \u2018Don\u2019t worry about it,\u2019 they replied, \n\u2018he will not ask us for them [the coins].\u2019 \u201cHe will demand that you produce them. I know it,\u2019 I warned. But they \npaid no heed.\u201d\n\n93.", "start_char_idx": 85478, "end_char_idx": 89087, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b8839f7a-ef98-40ad-9a0e-d00a54121b9e": {"__data__": {"id_": "b8839f7a-ef98-40ad-9a0e-d00a54121b9e", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e8ef2141-99eb-4de0-bd57-cf648d91c2ac", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "93a8c1c45655c79b8104dd51857143023f10631cc815842b6a4fbd85eadf50de", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c7b976af-90db-48da-a529-f48ac76b44f1", "node_type": "1", "metadata": {}, "hash": "088e51df26e72462a70ff2036f587ffec1d0fb452c4a72df695ebb0d4f4f1ddd", "class_name": "RelatedNodeInfo"}}, "text": "I know it,\u2019 I warned. But they \npaid no heed.\u201d\n\n93.  See W. L. Treadwell, \u201cThe \u2018\u02bfAbbasid\u2019 Mission to the Bulgh\u0101r Court (309\u2013310/921\u2013922) Reconsidered,\u201d \n(forthcoming).\n\n94.  Bosworth, Islamic Underworld, 1:79.\n\n\n\n70  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nof the constituent stories that make up the whole: these are all present in Ab\u016b Dulaf \u2019s works \nas well.95 Fiction as a staple element of classical Arabic literature is said to have arrived only \nwith the development of the early maq\u0101ma. Ab\u016b Dulaf seems to have played an important \nrole in anticipating this process by embodying and elaborating the character of the roguish \nnarrator before it secured universal recognition in the maq\u0101ma genre.\n\nFigure 1: The first folio of the Mashhad manuscript (missing in Sezgin\u2019s \nfacsimile edition), which opens with \u2018Linking passage no. 1\u2019 (by permission of \nthe Prussian State Library, Berlin).\n\n95.  The only element missing from Ab\u016b Dulaf \u2019s work is the use of saj\u02bf. For the characteristics of the maq\u0101ma, \nsee J. H\u00e4meen-Anttila, Maq\u0101ma: A History of a Genre (Wiesbaden: Harrassowitz, 2002); C. Brockelmann and C. \nPellat, \u201cMa\u1e33\u0101ma,\u201d in Encyclopaedia of Islam, 2nd ed.", "start_char_idx": 89036, "end_char_idx": 90213, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c7b976af-90db-48da-a529-f48ac76b44f1": {"__data__": {"id_": "c7b976af-90db-48da-a529-f48ac76b44f1", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b8839f7a-ef98-40ad-9a0e-d00a54121b9e", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "7c1de743ba4d6f057782bb4f6c578f5163c783039edadcb1e83cc8a60385a3d1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "72b4d785-35f1-41db-9871-0c9457866a26", "node_type": "1", "metadata": {}, "hash": "37060ffc42a829fc2efd31da2a74cc96e7a29dc9be1dfdc734a0b5d3e45da132", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Who Compiled and Edited the Mashhad Miscellany?  \u2022  71\n\nBibliography\n\nBlair, Sheila. The Monumental Inscriptions from Early Islamic Iran and Transoxiana. Leiden: \nBrill, 1991.\n\nBosworth, C. E. The \u201cLa\u1e6d\u0101\u02beif al-Ma\u02bf\u0101rif \u201d of Tha\u02bf\u0101lib\u012b: The Book of Curious and Entertaining \nInformation. Edinburgh: Edinburgh University Press, 1968. \n\n\u2014\u2014\u2014. The Medieval Islamic Underworld: The Ban\u016b S\u0101s\u0101n in Arabic Society and Literature.  \n2 vols. Leiden: Brill, 1976.\n\n\u2014\u2014\u2014. The Ornament of Histories: A History of the Eastern Islamic Lands AD 650\u20131041;  \nThe Persian Text of Ab\u016b Sa\u02bf\u012bd \u02bfAbd al-\u1e24ayy Gard\u012bz\u012b. London: I. B. Tauris, 2018.\n\nBrockelmann, C., and C. Pellat. \u201cMa\u1e33\u0101ma.\u201d In Encyclopaedia of Islam, 2nd edition. Leiden: \nBrill Online, 2012.\n\nBulgakov, P. G. Vtoraya zapiska Abu Dulafa. Moscow: Izdatelstvo Vostochno\u012d Literatury, 1960.\n\nBulliet, R. \u201cAb\u016b Dolaf al-Yanb\u016b\u02bf\u012b.\u201d In Encyclopaedia Iranica, online ed. Updated 2011. \n\nCahen, C., \u201cIbn al-\u02bfAm\u012bd\u201d.  In Encyclopaedia of Islam, 2nd ed. Leiden: Brill Online, 2012.\n\nCahen, C., and C. Pellat. \u201cIbn \u02bfAbb\u0101d.\u201d In Encyclopaedia of Islam, 2nd ed. Leiden: Brill Online, \n2012.\n\nCarey, J., ed. The Faber Book of Reportage. London: Faber, 1989.\n\nDodge, B., trans. The Fihrist of al-Nad\u012bm: A Tenth-Century Survey of Muslim Culture, 2 vols. \nNew York: Columbia University Press, 1970.\n\nDonzel, E. von, and C. Ott. \u201cY\u0101dj\u016bdj wa-m\u0101dj\u016bdj.\u201d In Encyclopaedia of Islam, 2nd ed. Leiden: \nBrill Online, 2012.\n\nDuc\u00e8ne, J.-C. L\u2019Europe et les g\u00e9ographes arabes du Moyen \u00c2ge. Paris: CNRS \u00c9ditions, 2017.\n\nH\u00e4meen-Anttila, J. Maq\u0101ma: A History of a Genre. Wiesbaden: Harrassowitz, 2002.\n\nIbn al-Faq\u012bh. Kit\u0101b al-Buld\u0101n. 2nd ed. Edited by Y. al-H\u0101d\u012b. Beirut: \u02bf\u0100lam al-Kutub, 2009.\n\n\u2014\u2014\u2014. Mukhta\u1e63ar kit\u0101b al-Buld\u0101n. Edited by M. J. de Goeje. Leiden: Brill, 1885.\n\nIbn Khurrad\u0101dhbih. Al-Mas\u0101lik wa-l-mam\u0101lik. Edited by M. de Goeje. Leiden: Brill, 1892. \n\nIbn al-Nad\u012bm. Kit\u0101b al-Fihrist. Edited by Ayman Fu\u02be\u0101d Sayyid. London: Mu\u02beassasat al-Furq\u0101n \nli-l-Tur\u0101th al-Isl\u0101m\u012b, 2009.\n\nKahle, P. \u201cIslamische Quellen zum chinesischen Porzellan.\u201d Zeitschrift der Deutschen \nMorgenl\u00e4ndischen Gesellschaft, n.s., 13 [88] (1934): 1\u201345.", "start_char_idx": 90217, "end_char_idx": 92375, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "72b4d785-35f1-41db-9871-0c9457866a26": {"__data__": {"id_": "72b4d785-35f1-41db-9871-0c9457866a26", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c7b976af-90db-48da-a529-f48ac76b44f1", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "15c4b53ea5c6a988d5ff4a12606c3a877d4f2bbc458e5e07510cee24174af03d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "15250d5c-0ab9-49f2-9d42-7dad14ee1389", "node_type": "1", "metadata": {}, "hash": "76506f6841012e60848409d2cd8d365d49cecef7ad0a402245f071f4cb511b4e", "class_name": "RelatedNodeInfo"}}, "text": "72  \u2022  Luke TreadweLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nKhalidov, A. B. \u201cEbn al-Faq\u012bh, Ab\u016b Bakr A\u1e25mad.\u201d In Encyclopaedia Iranica, online ed. Updated \n2011. \n\nKovalevski\u01d0, A. P. Kniga Akhmeda ibn-Fa\u1e0dl\u0101na o ego puteshestvii na Volgu v. 921\u2013922 gg. \n(stat\u2019i, perevody i kommentarii). Kharkov: Izdatelstvo Gos. Universiteta im. A.M. \nGori\u2019kogo, 1956.\n\nKrachkovski\u01d0, I. Yu. Puteshestvie Ibn-Fa\u1e0dl\u0101na na Volgu (perevod i kommentari\u01d0. Moscow: \nIzdatelstvo Akademii Nauk SSSR, 1939.\n\n\u2014\u2014\u2014. \u201cVtoraya zapiska Ab\u016b Dulafa v geograficheskom slovare I\u0101\u1e33\u016bta (Azerba\u01d0zhan, Armeniya, \nIran).\u201d Izvestiia Akademii Nauk Azerbaizhanskoi SSR 8 (1949): 65\u201377. Reprinted in \nIzbrannye sochineniia, edited by V. I. Beliaev and G. V. Tsereteli, 6 vols., 1:280\u201392. \nMoscow: Izdatelstvo Akademii Nauk SSSR, 1955.\n\nMadelung, W. \u201cYa\u1e25y\u0101 b. Zayd.\u201d In Encyclopaedia of Islam, 2nd ed. Leiden: Brill Online, 2012.\n\nMass\u00e9, H., trans. Abr\u00e9g\u00e9 du livre du pays. Damascus: Institut fran\u00e7ais de Damas, 1973.\n\nMinorsky, V. Ab\u016b Dulaf Mi\u1e63\u02bfar ibn Muhalhil\u2019s Travels in Iran (circa A.D. 950). Cairo: Cairo \nUniversity Press, 1955.\n\n\u2014\u2014\u2014. \u201cLa deuxi\u00e8me ris\u0101la d\u2019Ab\u016b-Dulaf.\u201d Oriens 5, no. 1 (1952): 23\u201327.\n\n\u2014\u2014\u2014. \u201cTam\u012bm b. Ba\u1e25r\u2019s Journey to the Uyghurs.\u201d Bulletin of the School of Oriental and \nAfrican Studies 12, no. 2 (1948): 275\u2013305.\n\nMiquel, A. La g\u00e9ographie humaine du monde musulman jusqu\u2019au milieu du 11e si\u00e8cle. 3 vols. \nParis: \u00c9ditions de l\u2019EHESS, 2001.\n\nMontgomery, J. E. Al-J\u0101\u1e25i\u1e93: In Praise of Books. Edinburgh: Edinburgh University Press, 2013.\n\n\u2014\u2014\u2014. \u201cIbn Fa\u1e0dl\u0101n and the R\u016bsiyyah.\u201d Journal of Arabic and Islamic Studies 3 (2000): 1\u201325.\n\n\u2014\u2014\u2014. \u201cMission to the Volga.\u201d In Two Arabic Travel Books, edited by P. F. Kennedy and S. M. \nToorawa. New York: New York University Press, 2014.\n\n\u2014\u2014\u2014. \u201cPyrrhic Scepticism and the Conquest of Disorder: Prolegomenon to the Study of \nIbn Fa\u1e0dl\u0101n.\u201d In Problems in Arabic Literature, edited by M. Maroth, 43\u201389. Piliscsaba: \nAvicenna Institute of Middle East Studies, 2004.\n\n\u2014\u2014\u2014. \u201cSerendipity, Resistance and Multivalency: Ibn Khurrad\u0101dhbih\u2019s Kit\u0101b al-Mas\u0101lik \nwa-l-Mam\u0101lik.\u201d In On Fiction and Adab in Medieval Arabic Literature, edited by P. F. \nKennedy, 177\u2013230. Wiesbaden: Harrassowitz, 2005.\n\n\u2014\u2014\u2014. \u201cTravelling Autopsies: Ibn Fa\u1e0dl\u0101n and the Bulgh\u0101r.\u201d Middle Eastern Literatures 7,  \nno. 1 (2004): 3\u201332.", "start_char_idx": 92380, "end_char_idx": 94671, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "15250d5c-0ab9-49f2-9d42-7dad14ee1389": {"__data__": {"id_": "15250d5c-0ab9-49f2-9d42-7dad14ee1389", "embedding": null, "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8409", "node_type": "4", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "bb6d7759095f0206b48af855a3752c4e818f2d74a08c49d3fb25f56f939849f9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "72b4d785-35f1-41db-9871-0c9457866a26", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "07368e0ac229003b81f5c5ea7b491e49176900b981203e5ce0912d5335461e9b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d4417abd-60a8-4ee2-8481-2e9fac0da356", "node_type": "1", "metadata": {}, "hash": "bff6850e5e997f2070904255cc723034fd4649a7456b37c608d74eaf60e03faf", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n Who Compiled and Edited the Mashhad Miscellany?  \u2022  73\n\n\u2014\u2014\u2014. \u201cWhere Is the Real Ibn Fa\u1e0dl\u0101n?\u201d In Muslims on the Volga: Diplomacy and Islam in \nthe Age of Ibn Fa\u1e0dl\u0101n, edited by J. Shepard and W. L. Treadwell. London: I. B. Tauris, \nforthcoming in 2021. \n\nPomerantz, M. Licit Magic: The Life and Letters of al-\u1e62\u0101\u1e25ib b. \u02bfAbb\u0101d (d. 385/995). Leiden: \nBrill, 2018.\n\nRitter, H. \u201cZum Text von Ibn Fa\u1e0dl\u0101n\u2019s Reisebericht.\u201d Zeitschrift der Deutschen Morgenl\u00e4ndischen \nGesellschaft 96 (1942): 98\u2013126. \n\nRohr-Sauer, A. von. Des Ab\u016b Dulaf Bericht \u00fcber seine Reise nach Turkest\u0101n, China und Indien: \nNeu \u00fcbersetzt und untersucht. Bonn: Bonner Universit\u00e4ts Buchdruckerei, 1939.\n\nSchoeler, G. The Genesis of Literature in Islam: From the Aural to the Read. Edinburgh: \nEdinburgh University Press, 2009.\n\nSezgin, F., et al. eds., Majm\u016b\u02bfa f\u012b al-jughr\u0101fiyya: Mimm\u0101 allafahu Ibn al-Faq\u012bh wa-Ibn \nFa\u1e0dl\u0101n wa-Ab\u016b Dulaf al-Khazraj\u012b. Frankfurt: Ma\u02bfhad Ta\u02ber\u012bkh al-\u02bfUl\u016bm al-\u02bfArabiyya  \nwa-l-Isl\u0101miyya, 1987. \n\nShepard, J., and W. L. Treadwell, eds., Muslims on the Volga: Diplomacy and Islam in the \nWorld of Ibn Fa\u1e0dl\u0101n. London: I. B. Tauris, forthcoming in 2021.\n\nTogan, Z. V. Ibn Fa\u1e0dl\u0101n\u2019s Reisebericht. Leipzig: Brockhaus, 1939.\n\nTorgoev, A. I., ed. Puteshestvie Ibn Fa\u1e0dl\u0101na: Volzhski\u01d0 put\u2019 ot Bagdada do Bulgara. Moscow: \nDom Mardzhani, 2016.\n\nTreadwell, W. L. \u201cThe \u2018\u02bfAbbasid\u2019 Mission to the Bulgh\u0101r Court (309\u2013310/921\u2013922) Reconsidered.\u201d \nForthcoming.\n\n\u2014\u2014\u2014. A History of the S\u0101m\u0101nids: The First Islamic Dynasty of Central Asia. Edinburgh: \nEdinburgh University Press, forthcoming in 2021.\n\n\u2014\u2014\u2014. \u201cIbn Fa\u1e0dl\u0101n and the Mashhad Miscellany.\u201d Forthcoming.\n\nValidov (Togan), A. Z. \u201cMeshkhedskaya rukopis\u2019 Ibni-l\u2019-Fakikha.\u201d Izvestiia Rossi\u01d0ko\u01d0 Akademii \nNauk (1924): 237\u201348.\n\nY\u0101q\u016bt. Mu\u02bfjam al-buld\u0101n. Beirut: D\u0101r \u1e62\u0101dir, n.d.\n\nZadeh, T. Mapping Frontiers across Medieval Islam: Geography, Translation and the \u02bfAbbasid \nEmpire. London: I. B. Tauris, 2017.\n\n\u2014\u2014\u2014. \u2018Of Mummies, Poets and Water Nymphs: Tracing the Codicological Limits of Ibn \nKhurrad\u0101dhbih\u2019s Geography. In \u02bfAbb\u0101sid Studies 4, edited by M. Bernards, 8\u201375. \nWarminster: Gibb Memorial Trust, 2013.", "start_char_idx": 94675, "end_char_idx": 96828, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d4417abd-60a8-4ee2-8481-2e9fac0da356": {"__data__": {"id_": "d4417abd-60a8-4ee2-8481-2e9fac0da356", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "15250d5c-0ab9-49f2-9d42-7dad14ee1389", "node_type": "1", "metadata": {"identifier": "alusur-8409", "author": "Treadwell, Luke", "title": "Who Compiled and Edited the Mashhad Miscellany?", "date": "2020-10-01", "file": "alusur-8409.pdf"}, "hash": "60778ade622c37ef8ac8acd7446d0a86e0ac70ca30fe78c2bf75f181fce92f66", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "55e3b789-268c-4012-bc56-63202083866f", "node_type": "1", "metadata": {}, "hash": "228fb26c06477ba76684b2dc60b2c520645b332600d4dbdef73a9ee81cbbf763", "class_name": "RelatedNodeInfo"}}, "text": "Introduction\n\nWhen he arrived in Alexandria on Dh\u016b al-Qa\u02bfda 29, 578/March 26, 1183, and had passed \nthrough the city\u2019s chaotic customs, the well-known traveler Ibn Jubayr gazed at the city\u2019s \narchitecture. Never had he seen, he notes in his travelogue, \u201ca city with broader streets \nand higher buildings, more ancient and more densely populated\u201d than Alexandria.1 He also \nmarveled at ancient monuments and well-known characteristics of the city\u2019s architecture, \nsuch as the famous lighthouse, the presence of cisterns, and the abundant use of marble. \nBut what struck him most were \u201cthe colleges and watchtowers\u201d built for those who traveled \nto Alexandria in pursuit of knowledge or a pious lifestyle. Each of these visitors, he writes, \n\u201cwill find a house to live in, a college to learn the art he wishes to learn, and an allowance  \n \n\n* I would like to thank the anonymous reviewers for their useful comments on an earlier version of this \narticle. Remaining mistakes are, of course, my own.\n\n1. Ibn Jubayr, Ri\u1e25lat Ibn Jubayr (Beirut: D\u0101r \u1e62\u0101dir, n.d.), 13\u201314.\n\n\u00a9 2020 Jelle Bruning. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives License, \nwhich allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long \nas attribution is given to the original authors and source.\n\nA Call to Arms:  \nAn Account of Ayyubid or Early Mamluk Alexandria*\n\nJelle Bruning\nLeiden University\n\n(j.bruning@hum.leidenuniv.nl)\n\nAbstract\nThis article offers an edition, translation, and study of a hitherto unknown text about Ayyubid or early Mamluk \nAlexandria. The author, one Ab\u016b Khuzayma Mu\u1e25ammad b. \u02bfAbd al-Wahh\u0101b, gives a short yet rich description of \nthe city based as much on Alexandria\u2019s real cityscape as on legends. The text treats famous monuments, such \nas the city\u2019s lighthouse and the Column of the Pillars, as well as less well-known buildings, such as mosques, \ncolleges, watchtowers, and gates. An analysis of the account leads to the conclusion that its author wrote \nthe account in order to mobilize Muslims for the defense of the city against Frankish or Byzantine attacks on \nAlexandria or Egypt\u2019s Mediterranean coast in general.\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 74-115\n\nmailto:j.bruning%40hum.leidenuniv.nl?subject=\n\n\n75  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nthat enables him to sustain himself.\u201d2 He credits Egypt\u2019s sultan, Saladin (r. 567\u201389/1171\u201393), \nwith this concern for the wellbeing of \u201cthose foreigners who have come from remote \nplaces\u201d3 and thus illustrates Saladin\u2019s great interest in the city\u2019s defensive and religious \narchitecture.4\n\nOne foreigner who claims to have had first-hand experience with this system is an \notherwise unknown man from Khur\u0101s\u0101n named Ab\u016b Khuzayma Mu\u1e25ammad b. \u02bfAbd \nal-Wahh\u0101b. He reports having visited Alexandria in the second half of the sixth/twelfth \ncentury in order to practice rib\u0101\u1e6d, pious defensive warfare.5 A short account of his stay \nin Alexandria has been preserved in a number of manuscripts, in which it appears after \na late fourth/tenth-century book on the city\u2019s religious virtues, Ibn al-\u1e62abb\u0101gh\u2019s Fa\u1e0d\u0101\u02beil \nal-Iskandariyya.6 Ibn \u02bfAbd al-Wahh\u0101b\u2019s account offers a rich description of Alexandria and \noften complements information found in Ayyubid or early Mamluk descriptions of the city, \nsuch as those by Benjamin of Tudela (wr. ca. 565/1170), Ibn Jumay\u02bf (d.", "start_char_idx": 47, "end_char_idx": 3535, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "55e3b789-268c-4012-bc56-63202083866f": {"__data__": {"id_": "55e3b789-268c-4012-bc56-63202083866f", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d4417abd-60a8-4ee2-8481-2e9fac0da356", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "3a4a56651d8653a377b3a3201b2f55edcc913c033ae4bd6da61480e4bbefef3b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eea4a1ae-2df1-40eb-af64-3a4c4dcee660", "node_type": "1", "metadata": {}, "hash": "9a813d71a4b1803f36a381ac62cc3f2f2c45c5b941d2c4c9385488aa3e054271", "class_name": "RelatedNodeInfo"}}, "text": "ca. 565/1170), Ibn Jumay\u02bf (d. 594/1198), al-\u02bfAbdar\u012b \n(fl. late seventh/thirteenth century), and Ibn Ba\u1e6d\u1e6d\u016b\u1e6da (d. 770/1368\u201369 or 779/1377), or in \ndocuments preserved in the Cairo Genizah.7 As we shall see, it also offers a unique window \nonto localized reactions to foreign attacks on Egypt\u2019s Mediterranean coast in this period. \nThis article presents an edition and translation of Ibn \u02bfAbd al-Wahh\u0101b\u2019s account together \nwith an analysis of its contents.\n\nThe account is not a straightforward text about Alexandria. Some toponyms or names \nof buildings are garbled; the name and patronymic of Ibn \u02bfAbd al-Wahh\u0101b\u2019s son, who \ntransmitted the text (see para. 2), have been reversed;8 the order of the paragraphs is not \n\n2. Ibid., 15.\n3. Ibid., 15\u201317.\n4. See Doris Behrens-Abouseif, \u201cTopographie d\u2019Alexandrie m\u00e9di\u00e9vale,\u201d in Alexandrie m\u00e9di\u00e9vale 2, ed. \n\nChristian D\u00e9cobert, 113\u201326 (Cairo: IFAO, 2002), 116\u201318.\n5. Admittedly, this is a very loose rendering of the term rib\u0101\u1e6d. In the period under consideration, rib\u0101\u1e6d \n\nreferred to a form of religious activism that usually involved asceticism and defending the frontiers of the \nRealm of Islam. At the same time, the term referred to a place (not a specific type of edifice) where those who \npracticed rib\u0101\u1e6d (mur\u0101bi\u1e6d\u016bn) lived. Good discussions of the term, taking into account historical developments \nand geographical diversity, are Christophe Picard and Antoine Borrut, \u201cR\u00e2bata, rib\u00e2t, r\u00e2bita: Une institution \u00e0 \nreconsid\u00e9rer,\u201d in Chr\u00e9tiens et musulmans en M\u00e9diterran\u00e9e m\u00e9di\u00e9vale (VIIIe\u2013XIIIe si\u00e8cle): \u00c9changes et contacts, \ned. Nicolas Prouteau and Philippe S\u00e9nac, 33\u201365 (Poitiers: Universit\u00e9 de Poitiers, Centre d\u2019\u00c9tudes Sup\u00e9rieures de \nCivilisation M\u00e9di\u00e9vale, 2003), and EI2, s.v. \u201cRib\u0101\u1e6d.\u201d\n\n6. I am currently preparing an edition of this book.\n7. Benjamin of Tudela, The Itinerary of Benjamin of Tudela, ed. and trans. Marcus N. Adler (London: Henry \n\nFrowde/Oxford: Oxford University Press, 1907), 74\u201377; Ibn Jumay\u02bf, \u1e6cab\u02bf al-Iskandariyya, ed. Murayzin S. \u02bfAs\u012br\u012b \nand Sa\u02bfd \u02bfA. al-Bushr\u012b (Mecca: Markaz al-Bu\u1e25\u016bth wa-I\u1e25y\u0101\u02be al-Tur\u0101th al-Isl\u0101m\u012b, 1997), passim; al-\u02bfAbdar\u012b, al-Ri\u1e25la \nal-maghribiyya, ed. Sa\u02bfd B\u016b Fal\u0101qa (Bona [\u02bfAn\u0101ba], Algeria: Mansh\u016br\u0101t B\u016bna li-l-Bu\u1e25\u016bth wa-l-Dir\u0101s\u0101t, 1428/2007), \n139\u201348; Ibn Ba\u1e6d\u1e6d\u016b\u1e6da, Tu\u1e25fat al-nu\u1e93\u1e93\u0101r f\u012b ghar\u0101\u02beib al-am\u1e63\u0101r wa-\u02bfaj\u0101\u02beib al-asf\u0101r, ed. \u02bfAbd al-H\u0101d\u012b al-T\u0101z\u012b (Rabat: \nAk\u0101d\u012bmiyyat al-Mamlaka al-Maghribiyya, 1417/1997), 1:179\u201392. See Miriam Frenkel, \u201cMedieval Alexandria: Life \nin a Port City,\u201d Al-Mas\u0101q 26, no.", "start_char_idx": 3506, "end_char_idx": 6005, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eea4a1ae-2df1-40eb-af64-3a4c4dcee660": {"__data__": {"id_": "eea4a1ae-2df1-40eb-af64-3a4c4dcee660", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "55e3b789-268c-4012-bc56-63202083866f", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "592f51ea5be681c227a9e8bb4065c261d6291317a7975f9518e1132076b2de73", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "93a3bb7f-ddf5-4fa0-9990-385019b9f660", "node_type": "1", "metadata": {}, "hash": "75e1d2c41b8f43e44e181d6ca5c3d05e4a15988204fe0215c7a79a95f135e316", "class_name": "RelatedNodeInfo"}}, "text": "1 (2014): 5\u201335 for a good overview of the information some of these authors and \nGenizah documents present.\n\n8. The account calls the son \u201cMu\u1e25ammad b. Khuzayma\u201d (para. 2) instead of Khuzayma b. Mu\u1e25ammad. Perhaps \na copyist confused the son with Mu\u1e25ammad (b. Is\u1e25\u0101q) Ibn Khuzayma (d. 311/924), a prominent traditionist from \nKhur\u0101s\u0101n known to have visited Egypt. For the traditionist, see EI3, s.v. \u201cIbn Khuzayma.\u201d", "start_char_idx": 6006, "end_char_idx": 6418, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "93a3bb7f-ddf5-4fa0-9990-385019b9f660": {"__data__": {"id_": "93a3bb7f-ddf5-4fa0-9990-385019b9f660", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eea4a1ae-2df1-40eb-af64-3a4c4dcee660", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "a99211d83cc7dde7d781d4a9535840202c1e42cbbab7afb0711b52c6f9309aed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b74c448c-23e5-46f5-8a55-5f9a300bf550", "node_type": "1", "metadata": {}, "hash": "f7e582d651648cc23e7853f5eb853df2fe1e8ef371bd6a960d36dc5a108631e5", "class_name": "RelatedNodeInfo"}}, "text": "For the traditionist, see EI3, s.v. \u201cIbn Khuzayma.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  76\n\nentirely logical; and at times, the text is vague, cryptic, or even self-contradictory. What is \nmore, whereas the author presents the text as an eyewitness account of Ayyubid Alexandria, \nusing his alleged rounds through the city with Alexandria\u2019s garrison as a literary frame in \norder to give the text authority,9 some passages are clearly based on legends surrounding \nthe city\u2019s ancient monuments.\n\nAn analysis of the account\u2019s contents, offered below, shows that the text should be read \nnot as a personal history but rather as a highly stylized call for the defense of Alexandria \nagainst non-Muslim attacks. After a short opening paragraph that refers to one of the \nmerits of rib\u0101\u1e6d performance in general, the account starts by praising Alexandria\u2019s defenses \nand Islamic virtues (paras. 2\u20135). The text then describes the recent destruction of part \nof this praiseworthy city\u2019s architecture at the hands of one Uhrayqil (paras. 6\u20139), whom \nI identify as representing Islam\u2019s apocalyptic archenemy. Paragraph 8 combines these \nthemes: it includes information about the malicious activity of Uhrayqil but also mentions \nsome of the city\u2019s noteworthy Islamic institutions. Together, these themes emphasize the \npresent need to defend Alexandria. At the end of the account (para. 10), the author brings \nhis text\u2019s two themes together and reminds the reader of the ease and spiritual benefits of \nrib\u0101\u1e6d performance in Alexandria.\n\nText and Translation\n\nAt present, Ibn \u02bfAbd al-Wahh\u0101b\u2019s account is known to exist in the following three \nmanuscripts, here preceded with the sigla used throughout this article:\n\nA1  =  Maktabat al-Azhar (Cairo), inv. Khu\u1e63\u016b\u1e63a 1374/\u02bfUm\u016bma 42050 \u0100d\u0101b wa-fa\u1e0d\u0101\u02beil, \nJawhar\u012b. The text is found on folios 21r\u201325v. The date and place of the manuscript\u2019s \nproduction and the name of the copyist are unknown. Folio 1r contains a waqf statement \nwritten in a different hand and dated Dh\u016b al-Qa\u02bfda 17, 1176/May 30, 1763.\n\nA2  =  Maktabat al-Azhar, inv. Khu\u1e63\u016b\u1e63a 1923/\u02bfUm\u016bma 54924 \u0100d\u0101b wa-fa\u1e0d\u0101\u02beil. This is a \nmodern copy of manuscript A1 dated Rab\u012b\u02bf I 1367/January 1948. Ibn \u02bfAbd al-Wahh\u0101b\u2019s \ntext appears on folios 29r\u201336r. In a few instances, the text of this manuscript differs \nfrom that of manuscript A1. A transcription of this manuscript (with misread passages) \ncirculates on the internet and has been entered into the online text database al-Maktaba \nal-sh\u0101mila al-\u1e25ad\u012btha.10\n\nSt  =  Staatsbibliothek (Berlin), inv. Sprenger 197, folios 17r\u201320v. This is an almost fully \nvocalized manuscript. The date and place of its production as well as the name of its \ncopyist are unknown. A transcription of this manuscript with some differences in the \ntext and its vocalization has been entered into al-Maktaba al-sh\u0101mila al-\u1e25ad\u012btha.11\n\n9. For this literary strategy, see Zayde Antrim, Routes and Realms: The Power of Place in the Early Islamic \nWorld (Oxford: Oxford University Press, 2012), 2\u20133, 62\u201370.\n\n10. See https://al-maktaba.org/book/11797; the account starts at the bottom of page 22 of the transcription.\n11. See https://al-maktaba.org/book/30242; the account starts on page 66 of the transcription.", "start_char_idx": 6367, "end_char_idx": 9658, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b74c448c-23e5-46f5-8a55-5f9a300bf550": {"__data__": {"id_": "b74c448c-23e5-46f5-8a55-5f9a300bf550", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "93a3bb7f-ddf5-4fa0-9990-385019b9f660", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "29b5642dbf885ce2e7b2cd1ebb4d952bef834e28bfb5675e2022ffe719f32c98", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "df37b52a-9ea9-422e-8d53-73c9ffa7ab42", "node_type": "1", "metadata": {}, "hash": "325738c789653386591f0e1771176238e25cd8b93dbd16394c369fa3dbe09739", "class_name": "RelatedNodeInfo"}}, "text": "77  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nIn all three manuscripts, Ibn \u02bfAbd al-Wahh\u0101b\u2019s account follows Ibn al-\u1e62abb\u0101gh\u2019s Fa\u1e0d\u0101\u02beil \nal-Iskandariyya. A fourth manuscript originally also contained the text after Ibn al-\u1e62abb\u0101gh\u2019s \nwork: D\u0101r al-Kutub wa-l-Wath\u0101\u02beiq al-Qawmiyya (Cairo), inv. 1485 Ta\u02ber\u012bkh Taym\u016br. Some \ntime after 1974, pages 23 to 38 of this manuscript got detached from the codex and were \nsubsequently lost.12 Today, this manuscript ends halfway through Ibn al-\u1e62abb\u0101gh\u2019s text. \nFortunately, traces of the writing on page 38 can still be seen on the manuscript\u2019s very last \npage (39), which has been glued to a new flyleaf and, for that reason, stuck to the cover \nwhen the other pages broke off. On that last page, traces of the following words are legible:\n\n  (lines 2\u20133)            \u0627\u0644\u0645\u0639\u0631\u0648\u0641\u0629 \u0628\u0627]\u0647\u200d[\u200d\u0631]\u064a\u0642\u0644\n (line 5, with vocalization)                       \u064e\u062f\u0648\u0651\u0650\u0631\u200d\u0627\u0644\u0645\u200d]\u200d\u0631\u0627[\u0629\n\n(lines 5\u20136)    \u0627[\u0644\u0645\u200d]\u200d\u062f\u064a\u0646\u200d[\u200d\u0629\u200d\u0627\u0639\u0644\u0645\u200d\u0627\u0644\u062e\u0627]\u0632[\u0646\u062f]\u0627\u0631\u200d\u200d\u200d\n(lines 7\u20138)                 \u0648\u0643\u0646\u200d[\u200d\u0627\u200d\u0646\u062a\u0641\u0631\u062c\u200d\u0639\u0644\u0649\n.(line 9)                  \u0644\u0644\u200d[\u200d\u062e\u064a\u0631\u200d]\u0641\u200d[\u200d\u0627\u0639\u0644\u064a\u0646\n\nThese words belong unmistakably to the end of Ibn \u02bfAbd al-Wahh\u0101b\u2019s text; compare with \nparagraphs 9 and 10 of the edition below.\n\nThe copies of the text preserved in manuscripts A1, A2, and St regularly exhibit features \nof Middle Arabic. For example, the rules of Classical Arabic regarding the concord between \nnumerals and counted nouns are not always followed: \n\n  (para. 1, only in manuscripts A1 and St, corrected in A2)        \u062e\u0645\u0633\u0629\u200d\u0648\u0639\u0634\u0631\u064a\u0646\u200d\u0635\u0627\u0644\u0629\n  (para. 5)      \u0627\u062b\u0646\u064a\u200d\u0639\u0634\u0631\u200d\u0623\u0644\u0641\u200d\u0645\u062d\u0631\u0627\u0628     \n (para. 8)                    \u0633\u0628\u0639\u200d\u0645\u062d\u0627\u0631\u0633     \n  (para. 9)                       \u0633\u0628\u0639\u200d\u0639\u0642\u0648\u062f     \n 13.(para. 9)           \u0633\u0628\u0639\u200d\u0648\u0639\u0634\u0631\u0648\u0646\u200d\u0630\u0631\u0627\u064b\u0639\u0627     \n\nThe manuscripts also frequently exhibit a lack of concord between a noun and a  \nresumptive pronoun:\n\n   \u0639\u0627\u0645\u0648\u062f\u0627\u0646\u200d\u0645\u0631\u0628\u0639\u0627\u0646\u200d...\u200d\u0645\u0635\u0648\u0631\u200d\u0639\u0644\u064a\u0647\u0627\u200d\u0623\u0631\u0647\u0627\u0637\u200d...\u200d\u0637\u0648\u0644\u200d\u0643\u0644\u200d\u0639\u0627\u0645\u0648\u062f\u200d\u0645\u0646\u0647\u0627\u200d\u0633\u0628\u0639\u0648\u0646\u200d\u0630\u0631\u0627\u064b\u0639\u0627     \n               (para. 5, only in manuscripts A1 and A2)14  \n (para. 6)                                   \u062d\u0648\u0636\u200d...\u200d\u0645\u0646\u0642\u0648\u0634\u200d\u0639\u0644\u064a\u0647\u0627\u200d\u0634\u062e\u0648\u0635     \n  (para. 8)        \u0648\u0627\u0644\u0628\u0627\u0628\u200d\u0627\u0644\u063a\u0631\u0628\u064a\u200d...\u200d\u0630\u0643\u0631\u200d\u0623\u0646\u200d\u0628\u0647\u0627\u200d...\u200d\u0623\u0644\u0641\u200d\u0648\u0623\u0631\u0628\u0639\u0645\u0627\u0626\u0629\u200d\u0634\u0647\u064a\u062f     \n (para. 8)                   \u0627\u0644\u0632\u0644\u0637\u200d\u0627\u0623\u0644\u0633\u0648\u062f\u200d...\u200d\u064a\u0631\u0635\u062f\u0647\u0627     \n   15.(para. 8)                   \u0645\u0631\u0643\u0628\u200d...\u200d\u0628\u0647\u0627 \u0645\u0627\u0626\u0629\u200d\u0635\u0628\u0637     \n\n12.", "start_char_idx": 9662, "end_char_idx": 11853, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "df37b52a-9ea9-422e-8d53-73c9ffa7ab42": {"__data__": {"id_": "df37b52a-9ea9-422e-8d53-73c9ffa7ab42", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b74c448c-23e5-46f5-8a55-5f9a300bf550", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "ddbad1ca0f14c475794429ddec07ba1ce93a7b186eed1e7f7163b1699504cbcf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "848eeb5b-d82e-46d2-a8f7-3a775c2d79aa", "node_type": "1", "metadata": {}, "hash": "68db3943c5070ac34e747ff9eaca7dd90c0a78b69fe555d5b4ef1057aeb1dac8", "class_name": "RelatedNodeInfo"}}, "text": "An unpublished typescript catalog entitled Q\u0101\u02beima bi-\u1e25a\u1e63r al-makh\u1e6d\u016b\u1e6d\u0101t al-\u02bfarabiyya bi-D\u0101r al-Kutub \nwa-l-Wath\u0101\u02beiq al-Qawmiyya, dated March 1974 and available in the D\u0101r al-Kutub, still states (20:1744) that the \nmanuscript has thirty-eight written pages.\n\n13. Joshua Blau, A Grammar of Christian Arabic Based Mainly on South-Palestinian Texts from the First \nMillennium (Louvain: Secr\u00e9tariat du CorpusSCO, 1966\u201367), 2:366 and 369.\n\n14. For -h\u0101 referring to duals, see ibid., 1:214.\n15. See also the unclear reference in \u0644\u0643\u0644\u200d\u0628\u0627\u0628\u200d\u0645\u0646\u0647\u0645\u200d\u062b\u0627\u0644\u062b\u0629\u200d\u0644\u0648\u0627\u0644\u0628  (para. 9).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  78\n\nOnce, -hum\u0101 denotes the plural: \u0631\u0645\u0627\u0629\u200d...\u200d\u064a\u0631\u0645\u064a\u200d\u0623\u062d\u062f\u0647\u0645\u0627\u200d\u0639\u0644\u0649 \u0633\u0628\u0639\u0629\u200d\u0623\u0645\u064a\u0627\u0644 (para. 8).16 Plurals designating \nhumans sometimes accompany a verb in the feminine singular: \n\n(para. 1)                       \u062a\u0634\u064a\u0644\u0647\u200d\u0627\u0644\u0628\u0648\u0627\u0628\u064a\u0646\u200d\u200d\u200d \n (para. 3)                    \u0641\u062d\u0645\u0644\u062a\u0646\u064a\u200d\u0627\u0644\u062e\u062f\u0627\u0645\u200d\u200d\u200d\u200d\n(para. 8)    \u062d\u0637\u0627\u0628\u0648\u0646\u200d\u062a\u0643\u062a\u0628\u200d\u0639\u0644\u0649\u200d\u0627\u0644\u0641\u062a\u0627\u0648\u0649\u200d\u200d\u200d\u200d\n17.(para. 8)                 \u0631\u0645\u0627\u0629\u200d\u062a\u0631\u0645\u064a\u200d\u0628\u0627\u0644\u0642\u0633\u064a\u200d\u200d\u200d \n\nT h e  n \u016b n  o f  t h e  p l u r a l  e n d i n g  o f  t h e  i m p e r f e c t  i n d i c a t i v e  i s  d r o p p e d  t w i c e :  \n 18 In the.(para. 6) \u0648\u064a\u0643\u062b\u0631\u0648\u0627\u200d\u0627\u0644\u0635\u0631\u0627\u062e and (para. 4, only in manuscript St) \u0648\u0641\u064a\u200d\u0643\u0644\u200d\u064a\u0648\u0645\u200d\u064a\u0641\u0639\u0644\u0648\u0627\u200d\u0628\u0623\u0645\u064a\u0631\u200d\u0643\u0630\u0627\nfirst paragraph, the n\u016bn is preserved in the construct state of the dual: 19. \u0628\u0623\u0644\u0641\u064a\u0646\u200d\u0635\u0627\u0644\u0629 In \nmanuscript A1, the ending -\u012bna of the sound masculine plural once replaces -\u016bna in \nthe nominative: \u062a\u0634\u064a\u0644\u0647\u200d\u0627\u0644\u0628\u0648\u0627\u0628\u064a\u0646 (para. 1).20 The use of participles is frequently unidiomatic:  \nb i -  i n s t e a d  o f  f \u012b  i n ) \u0628\u0627\u0644\u0645\u062d\u0631\u0645  p a r a .  2 ,  o n l y  i n  m a n u s c r i p t s  A 1  a n d  A 2 )  a n d \n\u0630\u062e\u064a\u0631\u0629 \u0628\u0627\u0644\u062d\u0648\u0636\u200d \u0644\u0644\u0645\u062f\u064a\u0646\u0629 21 li- instead of il\u0101 in;(para. 5) \u0625\u0646\u200d \u200d... \u0645\u0631\u0643\u0628\u200d  22 bi- and f\u012b;(para. 8) \u062a\u0623\u062a\u064a\u200d\ninstead of li- in \u0648\u0641\u064a\u200d\u0643\u0644\u200d\u0648\u0644\u064a\u200d\u0648\u0638\u064a\u0641\u0629 and \u0642\u0644\u0629\u200d\u0627\u0644\u0645\u0644\u0643\u200d...\u200d\u0628\u0647\u0627\u200d\u0628\u0627\u0628 (both para. 5); min used to express \npossession instead of annexation via the construct state in \u0627\u0644\u0628\u0627\u0628\u200d\u0627\u0644\u0634\u0631\u0642\u064a\u200d\u0645\u0646\u0647\u0627, \u201cits eastern gate\u201d  \n(para. 2).23 In paragraph 4, wa-l\u0101 continues a positive sentence and negates a verb in \nthe perfect: 24.", "start_char_idx": 11854, "end_char_idx": 13919, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "848eeb5b-d82e-46d2-a8f7-3a775c2d79aa": {"__data__": {"id_": "848eeb5b-d82e-46d2-a8f7-3a775c2d79aa", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "df37b52a-9ea9-422e-8d53-73c9ffa7ab42", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "de9b7542aa70b691fa52d8b2c444e9840e8f3e0b6d41af6118d6e242e7a2b0aa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "42d92f94-8aa9-44c5-bbac-47b12f6c9320", "node_type": "1", "metadata": {}, "hash": "9a498b5fd035517661ec1ec34978a4aff413df374b151c45a9e057695e6e0f37", "class_name": "RelatedNodeInfo"}}, "text": "\u062e\u0631\u062c\u0646\u0627\u200d\u0648\u0627\u0644\u200d\u0632\u0644\u0646\u0627\u200d\u0628\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u062f\u0627\u0626\u0631\u064a\u0646 Once a definite word is written without an article: \n 25 In what is perhaps more a stylistic feature,26.(para. 8; cf. manuscript St) \u0628\u0627\u0628\u200d\u0627\u0623\u0644\u062e\u0636\u0631\u200d\u0627\u0644\u0643\u0628\u064a\u0631\nthe text also regularly isolates the natural subject, especially after the word kull; \ne.g., \u0648\u0643\u0644\u200d\u062e\u0631\u0627\u062c\u200d\u064a\u0623\u062a\u064a\u200d\u0625\u0644\u0649\u200d\u0627\u0644\u0645\u0644\u0643\u200d\u064a\u0623\u0645\u0631\u200d\u0628\u0635\u0631\u0641\u200d\u062b\u0644\u062b\u0647 (para. 5). \n\nInterestingly, manuscript St sometimes exhibits features of Middle Arabic where \nmanuscripts A1 and A2 do not. Especially noteworthy is the spelling of the following two \nwords, which disagrees with the rules of Classical Arabic and suggests that colloquial Arabic \ninfluenced this copy of the text in the course of its transmission: \u0641\u0631\u062f\u064a\u062a instead of \u0641\u0631\u062f\u062f\u062a \n(para. 3) and \u0648\u062a\u0646\u0636\u064a\u0641\u0647 instead of \u0648\u062a\u0646\u0638\u064a\u0641\u0647 (para. 8).27 Manuscript St also has \u0627\u0644\u0635\u0648\u0631 instead of \n in paragraph 5. The spelling of this word is possibly corrected in manuscripts A1 and \u0627\u0644\u0633\u0648\u0631\nA2 because all manuscripts spell al-s\u016br with a \u1e63\u0101d in paragraph 8.28 Further, manuscript \nSt writes \u0641\u0646\u0638\u0646\u0648\u0627 in scriptio plena (para. 8) instead of \u0641\u0646\u0638\u0646 . In manuscript St, too, a tanw\u012bn \n\n16.  Blau, Grammar, 1:134\u201335.\n17.  Encyclopedia of Arabic Language and Linguistics, s.v. \u201cMiddle Arabic\u201d (pp. 221\u201322).\n18.  Blau, Grammar, 2:259\u201360, 268\u201369.\n19.  Ibid., 1:222\u201323.\n20.  Encyclopedia of Arabic Language and Linguistics, s.v. \u201cMiddle Arabic\u201d (p. 220).\n21.  Blau, Grammar, 1:242.\n22.  Ibid., 1:251.\n23.  Ibid., 2:423.\n24.  Ibid., 2:302\u20133.\n25.  Encyclopedia of Arabic Language and Linguistics, s.v. \u201cMiddle Arabic\u201d (p. 220).\n26.  For isolation of the natural subject in Classical Arabic, see the references in Blau, Grammar, 3:471, n. 5.\n27.  Ibid., 1:113\u201314.\n28.  Ibid., 1:111\u201312.\n\n\n\n79  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nalif twice marks a circumstantial clause: \u0628\u0627\u0628\u0647\u200d\u0635\u063a\u064a\u0631\u200d\u0645\u0635\u0641\u064b\u062d\u0627 and \u0641\u0625\u0630\u0627\u200d\u0623\u0646\u0627\u200d\u0628\u062e\u0646\u062f\u0642\u200d\u0645\u0622\u0644\u064b\u0646\u0627\u200d\u0628\u0627\u0644\u0645\u0627\u0621 (both in  \npara. 2).29 In disagreement with Classical Arabic, manuscript St has the tendency to \nprivilege indefinite singular nouns in the accusative after numerals: \u0645\u0627\u0626\u0629\u200d\u062f\u064a\u0646\u0627\u064b\u0631\u0627 (para. 3) and \n 30 Once, manuscript St preserves the n\u016bn of the plural ending in the.(para. 9) \u062b\u0645\u0627\u0646\u064a\u0629\u200d\u0622\u0627\u0644\u0641\u200d\u0645\u064a\u0627\u064b\u0644\nconstruct state: \u0644\u0628\u0648\u0627\u0628\u064a\u0646\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629 (para. 3).31\n\nIn deference to the manuscript copies of the text, such features of Middle Arabic have \nbeen left unchanged in the edition below. Manuscript A1 forms the base text of the edition. \nIn case of an evident copyist mistake (such as the accidental omission of a word, a spelling \nmistake, or a dittography), I have privileged manuscripts A2 and/or St. The apparatus \nindicates variant readings in the manuscripts and when a manuscript other than A1 has \nbeen given preference in the edition. I have divided the text into paragraphs in order to \nfacilitate referencing and added some punctuation for ease of reading.", "start_char_idx": 13920, "end_char_idx": 16668, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "42d92f94-8aa9-44c5-bbac-47b12f6c9320": {"__data__": {"id_": "42d92f94-8aa9-44c5-bbac-47b12f6c9320", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "848eeb5b-d82e-46d2-a8f7-3a775c2d79aa", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "4320ffb4e12bae616cfa5e60a2951b473d6d1977453c4d9db3a9d5a9f2ebd68f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "950ec5b8-a55d-4374-aa53-e383918cead4", "node_type": "1", "metadata": {}, "hash": "3a6d9e7e3ae00971eeeaf5cefc99ee971af45038b12970ea3a714d69f07da965", "class_name": "RelatedNodeInfo"}}, "text": "Edition\n\n\u0628\u0633\u0645\u200d\u0627\u0644\u0644\u200d\u0647\u200d\u0627\u0644\u0631\u062d\u0645\u0646\u200d\u0627\u0644\u0631\u062d\u064a\u0645\n \u0648\u0635\u0644\u0649\u200d\u0627\u0644\u0644\u200d\u0647\u200d\u0639\u0644\u0649\u200d\u0633\u064a\u062f\u0646\u0627\u200d\u0645\u062d\u0645\u062f32\n\n\u200d\u200d\u200d\u200d\u200d\u200d\u062f\u0644\u200d\u0627\u0644\u062d\u062f\u064a\u062b\u200d\u0627\u0644\u0635\u062d\u064a\u062d\u200d\u0628\u0645\u0641\u0647\u0648\u0645\u0647\u200d33\u0623\u0646\u200d\u0635\u0627\u0644\u0629\u200d\u0627\u0644\u0645\u0631\u0627\u0628\u0637\u200d\u0628\u0628\u0644\u062f\u200d\u0627\u0644\u0631\u0628\u0627\u0637\u200d\u0628\u0623\u0644\u0641\u064a\u0646\u200d\u0635\u0627\u0644\u0629\u200d\u0648\u062e\u0645\u0633\u062934  \u0648\u0639\u0634\u0631\u064a\u0646\u200d\u0635\u0627\u0644\u0629.\n\n\u200d\u200d\u200d\u200d\u200d\u0648\u0639\u0646\u200d\u0645\u062d\u0645\u062f\u200d\u0628\u0646\u200d\u062e\u0632\u064a\u0645\u0629\u200d\u0639\u0646\u200d\u0623\u0628\u064a\u0647\u200d\u0623\u0646\u0647\u200d\u0642\u0627\u0644:\u200d\u0633\u0645\u0639\u062a\u200d\u0630\u0644\u0643\u200d\u0641\u0642\u0635\u062f\u064f\u062a\u200d\u0627\u0644\u0645\u0631\u0627\u0628\u0637\u0629\u200d\u0628\u0627\u0644\u0645\u062d\u0631\u0645\u200d\u0628\u0627\u0625\u0644\u0633\u0643\u0646\u062f\u0631\u064a\u062935 \u0645\u0646\u200d\u0634\u0647\u0648\u0631\u200d\n\n\u0633\u0646\u0629\u200d\u0633\u062a\u064a\u0646\u200d\u0648\u062e\u0645\u0633\u0645\u0627\u0626\u0629\u200d\u0641\u064a\u200d\u0632\u0645\u0646\u200d|\u200d\u0648\u0627\u0644\u064a\u0629\u200d\u0627\u0644\u0633\u064a\u062f\u200d\u0623\u064a\u0648\u0628\u200d\u0627\u0644\u0643\u0631\u062f\u064a\u200d\u0631\u062d\u0645\u0647\u200d\u0627\u0644\u0644\u200d\u064736\u060c\u200d\u0641\u0623\u062a\u064a\u062a\u200d\u0625\u0644\u064a\u0647\u0627\u200d\u0641\u0646\u0638\u0631\u062a\u200d\u0628\u064a\u0627\u0636\u0647\u0627\u200d\u0627\u0644\u0645\u064b\u0639\u0627\u200d\n\u0631\u0623\u064a\u062a\u0647\u200d\u0645\u0646\u200d\u0623\u0631\u0628\u0639\u0629\u200d\u0648\u0639\u0634\u0631\u064a\u0646\u200d37\u0645\u064a\u0627\u064b\u0644\u200d\u0639\u0646\u062f\u200d\u0627\u0644\u0635\u0628\u0627\u062d\u060c\u200d\u0641\u0644\u0645\u0627\u200d\u0648\u0635\u0644\u062a\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u0648\u062c\u062f\u062a\u200d\u0627\u0644\u0628\u0627\u0628\u200d\u0627\u0644\u0634\u0631\u0642\u064a\u200d\u0645\u0646\u0647\u0627\u200d\u0645\u0641\u062a\u0648\u064b\u062d\u0627\u200d\u0628\u0627\u0628\u0647\u200d\n\n\u200d\u0635\u063a\u064a\u0631\u200d\u0645\u0635\u0641\u062d\u200d38\u0628\u0627\u0644\u062d\u062f\u064a\u062f\u200d\u064a\u0635\u0639\u062f\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d39\u0645\u0646\u0647\u200d\u0628\u0642\u0646\u0637\u0631\u0629\u200d\u0645\u0646\u200d\u062e\u0634\u0628\u200d\u0648\u0639\u0646\u062f\u200d\u0622\u062e\u0631\u200d\u0627\u0644\u0646\u0647\u0627\u0631\u200d\u062a\u0634\u064a\u0644\u0647\u200d\u0627\u0644\u0628\u0648\u0627\u0628\u064a\u0646\u200d40\u0628\u0627\u0622\u0644\u0627\u0644\u062a41\u060c\u200d\n\n29. Ibid., 2:332\u201333.\n30. Ibid., 2:377.\n31. Encyclopedia of Arabic Language and Linguistics, s.v. \u201cMiddle Arabic\u201d (p. 220).\n32.\u2009Instead of \u0648\u0635\u0644\u0649\u200d\u0627\u0644\u0644\u200d\u0647\u200d\u0639\u0644\u0649\u200d\u0633\u064a\u062f\u0646\u0627\u200d\u0645\u062d\u0645\u062f , St has \u0648\u0635\u0644\u0649\u200d\u0627\u0644\u0644\u200d\u0647\u200d\u0639\u0644\u0649\u200d\u0633\u064a\u062f\u0646\u0627\u200d\u0645\u062d\u0645\u062f\u200d\u0648\u0639\u0644\u0649\u200d\u0622\u0644\u0647\u200d\u0648\u0635\u062d\u0628\u0647\u200d\u0648\u0633\u0644\u0645\u200d.\n33.\u2009St: \u0628\u0645\u0641\u0647\u0648\u0645\u200d\n34.\u2009A2: \u0648\u062e\u0645\u0633\u200d\n35. Instead of \u0628\u0627\u0644\u0645\u062d\u0631\u0645\u200d\u0628\u0627\u0625\u0644\u0633\u0643\u0646\u062f\u0631\u064a\u0629 , St has\u2009\u0628\u0627\u0625\u0644\u0633\u0643\u0646\u062f\u0631\u064a\u0629\u200d\u0641\u064a\u200d\u0645\u062d\u0631\u0645\u200d\u0627\u0644\u062d\u0631\u0627\u0645\u200d.\n36.\u2009Om. St: \u0631\u062d\u0645\u0647\u200d\u0627\u0644\u0644\u200d\u0647\n37.\u2009St: \u0639\u0634\u0631\n38.\u2009St: \u0645\u0635\u0641\u064b\u062d\u0627\n39.\u2009St: \u0644\u0644\u0645\u062f\u064a\u0646\u0629\n40.\u2009A2 and St: \u0627\u0644\u0628\u0648\u0627\u0628\u0648\u0646\n41.\u2009St: \u0628\u0627\u0622\u0644\u0644\u0629\n\nA2 29v\n\nA1 21r / A2 29r / St 17r\n\n [\u00b61]\n\n [\u00b62]\n\nFol.", "start_char_idx": 16670, "end_char_idx": 17704, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "950ec5b8-a55d-4374-aa53-e383918cead4": {"__data__": {"id_": "950ec5b8-a55d-4374-aa53-e383918cead4", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "42d92f94-8aa9-44c5-bbac-47b12f6c9320", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "1c7e1c8eaeea1b664c5eb9d203b5d605d684d16c8e37e881fa9fee6035476c84", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dcae3f6f-b173-4522-bd61-098f97321b7c", "node_type": "1", "metadata": {}, "hash": "84d5f904b331e6f200bf3c1bf28c1f414e9fdf986e74d0b37e29f533ce9af584", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  80\n\n\u0641\u0637\u0644\u0628\u062a\u200d\u0627\u0644\u062f\u062e\u0648\u0644\u200d\u0644\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u0641\u0645\u0646\u0639\u062a\u200d|\u200d\u0645\u0646\u200d\u0630\u0644\u0643\u200d\u0625\u0644\u0649\u200d\u062b\u0627\u0644\u062b\u0629\u200d\u0623\u064a\u0627\u0645\u060c\u200d\u0641\u0625\u0630\u0627\u200d\u0623\u0646\u0627\u200d42\u0628\u062e\u0646\u062f\u0642\u200d\u0645\u0622\u0644\u0646\u200d43\u0628\u0627\u0644\u0645\u0627\u0621\u200d\u0645\u062d\u064a\u0637\u200d\u0628\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u0639\u0631\u0636\u0647\u200d\n\u0639\u0634\u0631\u0629\u200d\u0623\u0630\u0631\u0639\u200d\u0648\u0628\u0647\u200d\u0635\u064a\u0627\u062f\u0648\u0646\u200d\u064a\u0635\u0637\u0627\u062f\u0648\u0646\u200d|\u200d\u0627\u0644\u0633\u0645\u0643.\n\n\u200d\u200d\u200d\u200d\u200d\u0641\u0642\u0644\u062a\u200d\u0644\u0644\u0628\u0648\u0627\u0628\u064a\u0646\u200d\u0628\u0627\u0644\u0645\u062f\u064a\u0646\u062944:\u200d\u0623\u0631\u064a\u062f\u200d\u0627\u0644\u062f\u062e\u0648\u0644\u060c\u200d\u0641\u0642\u0627\u0644\u200d\u0643\u0628\u064a\u0631\u0647\u0645:\u200d\u0623\u0627\u0644\u200d45\u0646\u0633\u062a\u0634\u064a\u0631\u200d\u0627\u0644\u0645\u0644\u0643\u061f\u200d\u0641\u0627\u0633\u062a\u0634\u0627\u0631\u0648\u0627\u200d\u0648\u0642\u0627\u0644\u0648\u0627\u200d\u0644\u064a:\u200d\u0645\u0627\u200d\n\n\u200d\u062a\u0631\u064a\u062f\u200d\u0628\u0627\u0644\u062f\u062e\u0648\u0644\u061f\u200d\u0641\u0642\u0644\u062a:\u200d\u0623\u0631\u064a\u062f\u200d\u0627\u0644\u0645\u0631\u0627\u0628\u0637\u0629\u200d\u0628\u0647\u0627\u060c\u200d\u0641\u062d\u0645\u0644\u0648\u0646\u064a\u200d\u0625\u0644\u0649\u200d\u0627\u0644\u0645\u0644\u0643\u200d46\u0648\u0623\u0648\u0642\u0641\u062a\u200d47\u0628\u064a\u0646\u200d\u064a\u062f\u064a\u0647\u200d\u0641\u0625\u0630\u0627\u200d\u0647\u0648\u200d\u0631\u062c\u0644\u200d\u0643\u0628\u064a\u0631\u200d\u0627\u0644\u0633\u0646\n\n|\u200d\u0641\u0633\u0644\u0645\u062a\u200d\u0639\u0644\u064a\u0647\u200d\u0641\u0631\u062f\u200d\u0639\u0644\u064a\u200d\u0627\u0644\u0633\u0627\u0644\u0645\u200d\u0648\u0642\u0627\u0644\u200d\u0644\u064a:\u200d\u0645\u0627\u200d\u0627\u0633\u0645\u0643\u061f\u200d\u0641\u0642\u0644\u062a:\u200d\u0645\u062d\u0645\u062f\u200d\u0628\u0646\u200d\u0639\u0628\u062f\u200d\u0627\u0644\u0648\u0647\u0627\u0628\u060c\u200d\u0641\u0642\u0627\u0644:\u200d\u0648\u0645\u0627\u200d\u0643\u0646\u064a\u062a\u0643\u061f\u200d\u0641\u0642\u0644\u062a:\u200d\u0623\u0628\u0648\u200d\n\u062e\u0632\u064a\u0645\u0629\u060c\u200d\u0641\u0642\u0627\u064448:\u200d\u0648\u0645\u0627\u200d\u0647\u064a\u200d\u0628\u0644\u062f\u0643\u061f\u200d\u0641\u0642\u0644\u062a:\u200d\u062e\u0631\u0627\u0633\u0627\u0646\u060c\u200d\u0641\u0642\u0627\u0644:\u200d\u0641\u064a\u200d\u0623\u064a\u200d\u0634\u064a\u0621\u200d\u062c\u0626\u062a\u061f\u200d\u0641\u0642\u0644\u062a:\u200d\u0623\u064a\u0647\u0627\u200d\u0627\u0644\u0645\u0644\u0643\u200d\u0627\u0644\u0645\u0647\u0627\u0628\u200d\u0633\u0645\u0639\u062a\u200d\u0623\u0646\u200d\n\n\u0643\u0644\u200d\u0645\u0646\u200d\u0631\u0627\u0628\u0637\u200d\u0628\u0627\u0625\u0644\u0633\u0643\u0646\u062f\u0631\u064a\u0629\u200d\u0644\u0647\u200d\u0645\u0646\u200d\u0627\u0623\u0644\u062c\u0631\u200d\u0643\u0630\u0627\u200d\u0648\u0643\u0630\u0627\u200d\u0641\u0637\u0644\u0628\u062a\u200d\u0627\u0644\u0645\u0631\u0627\u0628\u0637\u0629\u200d\u0628\u0647\u0627\u060c\u200d\u0641\u062a\u0631\u0643\u0646\u064a\u200d\u0648\u0627\u0642\u064b\u0641\u0627\u200d\u0648\u0628\u064a\u062f\u0647\u200d\u0642\u0631\u0637\u0627\u0633\u200d\u0648\u0633\u0623\u0644\u0646\u064a\u200d\u062b\u0627\u0646\u064b\u064a\u0627\u200d\n\n\u0641\u0631\u062f\u062f\u062a\u200d49\u0639\u0644\u064a\u0647\u200d\u0630\u0644\u0643\u200d\u0648\u0633\u0623\u0644\u0646\u064a\u200d50\u062b\u0627\u0644\u064b\u062b\u0627\u200d\u0641\u0631\u062f\u062f\u062a\u200d51\u0639\u0644\u064a\u0647\u200d\u0630\u0644\u0643\u200d\u0641\u0646\u0627\u062f\u0627\u0646\u064a\u200d\u0631\u0627\u0628\u064b\u0639\u0627\u200d\u0623\u0632\u0639\u062c\u0646\u064a\u200d\u0628\u0635\u0648\u062a\u0647\u200d\u0648\u0642\u0627\u0644\u200d\u0644\u064a:\u200d\u062a\u0631\u064a\u062f\u200d\u0627\u0644\u0645\u0631\u0627\u0628\u0637\u0629\u061f\u200d\n\n\u0642\u0644\u062a52:\u200d\u0646\u0639\u0645\u060c\u200d\u0641\u062d\u0645\u0644\u062a\u0646\u064a\u200d\u0627\u0644\u062e\u062f\u0627\u0645\u200d\u0625\u0644\u0649\u200d", "start_char_idx": 17708, "end_char_idx": 18596, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dcae3f6f-b173-4522-bd61-098f97321b7c": {"__data__": {"id_": "dcae3f6f-b173-4522-bd61-098f97321b7c", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": 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"\u0645\u0644\u062a\u0646\u064a\u200d\u0627\u0644\u062e\u062f\u0627\u0645\u200d\u0625\u0644\u0649\u200d\u0645\u062d\u0644\u200d\u0641\u064a\u0647\u200d\u0641\u0631\u0634\u200d53\u0648\u0631\u062a\u0628\u200d\u0644\u064a\u200d\u0637\u0639\u0627\u064b\u0645\u0627\u200d\u0648\u0634\u0631\u0627\u064b\u0628\u0627\u200d\u0645\u062b\u0644\u200d\u0627\u0644\u0639\u0633\u0643\u0631\u200d54\u0648\u0627\u0644\u200d\u0632\u0627\u0644\u0648\u0627\u200d|\u200d\u064a\u0645\u062b\u0644\u0648\u0646\u064a\u200d\u0628\u064a\u0646\u200d\n\u064a\u062f\u064a\u200d\u0627\u0644\u0645\u0644\u0643\u200d\u062b\u0627\u0644\u062b\u0629\u200d55\u0623\u064a\u0627\u0645\u200d\u0648\u064a\u0633\u0623\u0644\u0648\u0646\u064a\u200d56\u0643\u0644\u200d57\u064a\u0648\u0645\u200d\u0623\u0631\u0628\u0639\u200d\u0645\u0631\u0627\u062a\u200d\u0641\u0646\u0631\u062f\u200d\u0639\u0644\u064a\u0647\u200d\u0645\u0642\u0627\u0644\u062a\u064a\u200d\u0627\u0623\u0644\u0648\u0644\u0649\u200d\u062b\u0645\u200d\u0628\u0639\u062f\u200d\u0630\u0644\u0643\u200d\u0642\u0627\u0644\u200d|\u200d\u0644\u064a:\u200d\u0623\u062a\u0631\u064a\u062f\u200d58\n\u200d\u0627\u0644\u0645\u0631\u0627\u0628\u0637\u0629\u061f\u200d|\u200d\u0641\u0642\u0644\u062a\u200d\u0644\u0647:\u200d\u0646\u0639\u0645\u060c\u200d\u0641\u0642\u0627\u0644\u200d\u0644\u064a59:\u200d\u0625\u0646\u200d\u0628\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u062b\u0627\u0644\u062b\u0645\u0627\u0626\u0629\u200d\u0648\u0633\u062a\u0648\u0646\u200d60\u0623\u0645\u064a\u064b\u0631\u0627\u200d\u062a\u062d\u062a\u200d\u064a\u062f\u200d\u0643\u0644\u200d\u0623\u0645\u064a\u0631\u200d\u062b\u0627\u0644\u062b\u0645\u0627\u0626\u0629\u200d\u0648\u0633\u062a\u0648\u0646\u200d\u0646\u0641\u064b\u0631\u0627\u200d\n\n42. Om. St.\n43.\u2009St: \u0645\u0622\u0644\u064b\u0646\u0627\n44.\u2009Instead of \u0644\u0644\u0628\u0648\u0627\u0628\u064a\u0646\u200d\u0628\u0627\u0644\u0645\u062f\u064a\u0646\u0629 , St has \u0644\u0628\u0648\u0627\u0628\u064a\u0646\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629.\n45.\u2009St: \u0625\u0644\u0649\u200d\u0623\u0646\n46. A1 and A2 lack the words: \u2009\u0627\u0644\u0645\u0644\u0643 \u0625\u0644\u0649\u200d \u0641\u062d\u0645\u0644\u0648\u0646\u064a\u200d \u0628\u0647\u0627\u060c\u200d \u0627\u0644\u0645\u0631\u0627\u0628\u0637\u0629\u200d \u0623\u0631\u064a\u062f\u200d \u0641\u0642\u0644\u062a:\u200d \u0628\u0627\u0644\u062f\u062e\u0648\u0644\u061f\u200d \u062a\u0631\u064a\u062f\u200d \u0645\u0627\u200d \u0644\u064a:\u200d \u0648\u0642\u0627\u0644\u0648\u0627\u200d   This . \u0641\u0627\u0633\u062a\u0634\u0627\u0631\u0648\u0627\u200d\n\nis possibly a homoioteleuton: the last word before the omission, \u0627\u0644\u0645\u0644\u0643, is the last of the omitted words, too.  \nThe words have been copied from St.\n\n47. The copyist of manuscript St left this word unvocalized.\n48.\u2009St: \u0641\u0642\u0627\u0644\u200d\u0644\u064a\n49.\u2009St: \u0641\u0631\u062f\u064a\u062a\n50.\u2009St: \u0641\u062a\u0631\u0643\u0646\u064a\u200d\u0648\u0633\u0623\u0644\u0646\u064a\n51.\u2009St: \u0641\u0631\u062f\u064a\u062a\n52.\u2009St: \u0641\u0642\u0644\u062a\n53.\u2009St: \u0641\u0631\u0627\u0634\n54.\u2009St: \u0639\u0633\u0627\u0643\u0631\u200d\u0627\u0644\u0645\u0644\u0643\n55.\u2009St: \u062b\u0627\u0644\u062b\n56.\u2009St: \u0648\u064a\u0633\u0623\u0644\u0646\u064a\n57.\u2009St: \u0641\u064a\u200d\u0643\u0644\n58.\u2009St: \u062a\u0631\u064a\u062f\n59. Om. St.\n60.\u2009St: \u0648\u0633\u062a\u064a\u0646\n\n [\u00b63]\n\nSt 17v\n\nA1 21v\n\nA2 30r\n\nA2 30v\n\nA1 22r\n\nSt 18r", "start_char_idx": 18579, "end_char_idx": 19584, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d1140b80-719c-40ff-b872-4b186827f8aa": {"__data__": {"id_": "d1140b80-719c-40ff-b872-4b186827f8aa", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dcae3f6f-b173-4522-bd61-098f97321b7c", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "dc252451e097a38ca2eda916fe3dd8e9a12ec29c6a78b72aba321d44c17ff5f8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3f16bdae-2318-431e-afd4-6d76882571e4", "node_type": "1", "metadata": {}, "hash": "4975cab2c6d59be1986abb4cb4ec6802c07ab8887ddd1af110f607e63d05ee2c", "class_name": "RelatedNodeInfo"}}, "text": "81  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u0648\u0643\u0644\u200d\u0623\u0645\u064a\u0631\u200d\u0644\u0647\u200d\u064a\u0648\u0645\u200d\u0648\u0644\u064a\u0644\u0629\u200d\u064a\u062d\u0631\u0633\u200d\u062d\u0648\u0644\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u060c\u200d\u0641\u0633\u0623\u0644\u200d\u0639\u0646\u200d\u0623\u0645\u064a\u0631\u200d\u0627\u0644\u0646\u0648\u0628\u0629\u200d\u0641\u0623\u062d\u0636\u0631\u200d\u0628\u064a\u0646\u200d\u064a\u062f\u064a\u0647\u200d\u0641\u0633\u0644\u0645\u0646\u064a\u200d\u0625\u0644\u064a\u0647\u200d\u0641\u0643\u062a\u0628\u0646\u064a\u200d\u0641\u064a\u200d\n\n\u062f\u0641\u062a\u0631\u200d61\u0648\u0633\u0644\u0645\u0646\u064a\u200d\u0641\u0631\u064b\u0633\u0627\u200d62\u062a\u0633\u0627\u0648\u064a\u200d\u0641\u064a\u200d\u062b\u0645\u0646\u0647\u0627\u200d\u0645\u0627\u0626\u0629\u200d\u062f\u064a\u0646\u0627\u0631\u200d63\u0648\u0633\u064a\u064b\u0641\u0627\u200d\u0647\u0646\u062f\u064b\u064a\u0627\u200d\u0648\u0631\u0645\u064b\u062d\u0627\u200d\u062e\u0637\u064b\u064a\u0627.\n\n\u200d\u200d\u200d\u200d\u200d\u0641\u0644\u0645\u0627\u200d\u0623\u0646\u200d\u0635\u0644\u0649\u200d\u0627\u0623\u0644\u0645\u064a\u0631\u200d\u0627\u0644\u0639\u0635\u0631\u200d\u062c\u0647\u0632\u200d64\u0627\u0644\u062e\u064a\u0644\u200d\u0648\u0634\u062f\u200d65\u0627\u0644\u0631\u062d\u0627\u0644\u200d66\u0648\u0633\u0627\u0644\u062d\u0627\u062a\u0647\u0627\u200d\u0648\u0623\u0633\u0646\u062a\u0647\u0627\u200d\u0648\u062e\u0631\u062c\u0646\u0627\u200d\u0645\u0646\u200d\u0639\u0646\u062f\u200d\u0628\u0627\u0628\u200d\n\n\u0627\u0644\u0645\u0644\u0643\u200d\u0627\u0644\u0628\u0633\u064a\u0646\u200d\u0627\u0644\u0632\u0631\u062f\u200d\u0648\u0627\u0644\u062e\u0648\u0630\u200d\u0648\u0622\u0644\u0629\u200d\u0627\u0644\u062d\u0631\u0628\u200d|\u200d\u0648\u0643\u062a\u0628\u0629\u200d\u064a\u0643\u062a\u0628\u0648\u0646\u200d\u0641\u064a\u200d\u0627\u0644\u0639\u0633\u0627\u0643\u0631\u200d67\u0643\u0644\u200d\u0623\u062d\u062f\u200d\u0628\u0627\u0633\u0645\u0647\u200d\u0625\u0644\u0649\u200d\u0623\u0646\u200d\u200d68\u0643\u062a\u0628\u0648\u0627\u200d\u062b\u0627\u0644\u062b\u0645\u0627\u0626\u0629\u200d\n\u0648\u0633\u062a\u064a\u0646\u200d\u0631\u062c\u0627\u064b\u0644\u200d\u0643\u0644\u0647\u0645\u200d\u0631\u0627\u0643\u0628\u0648\u0646\u200d\u0627\u0644\u062e\u064a\u0648\u0644\u060c\u200d\u0641\u062e\u0631\u062c\u0646\u0627\u200d\u0648\u0627\u0644\u200d\u0632\u0644\u0646\u0627\u200d\u0628\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u062f\u0627\u0626\u0631\u064a\u0646\u200d\u0625\u0644\u0649\u200d\u0627\u0644\u0635\u0628\u0627\u062d\u060c\u200d\u0641\u064f\u0636\u0650\u0631\u064e\u0628\u0652\u062a\u200d\u0637\u0634\u0637\u062e\u0627\u0646\u0629\u200d\u0627\u0644\u0645\u0644\u0643\u200d\u0641\u062f\u062e\u0644\u0646\u0627\u200d\n\n\u0641\u0646\u0642\u062f\u0648\u0646\u0627\u200d69\u0648\u0643\u062a\u0628\u0648\u0646\u0627\u200d\u062b\u0627\u0646\u064b\u064a\u0627\u060c\u200d\u0648\u0641\u064a\u200d\u0643\u0644\u200d\u064a\u0648\u0645\u200d\u064a\u0641\u0639\u0644\u0648\u0646\u200d\u0628\u0643\u0644\u200d\u0623\u0645\u064a\u0631\u200d70\u0643\u0630\u0627\u200d\u0639\u0644\u0649\u200d\u0639\u062f\u062f\u200d\u0623\u064a\u0627\u0645\u200d\u0627\u0644\u0633\u0646\u0629\u060c\u200d\u0641\u0643\u0627\u0646\u200d\u064a\u062e\u0635\u200d\u0643\u0644\u200d\u0623\u0645\u064a\u0631\u200d\u0641\u064a\u200d\u0627\u0644\u0633\u0646\u0629\u200d\n\n\u0646\u0648\u0628\u0629\u200d\u0648\u0627\u062d\u062f\u0629.", "start_char_idx": 19588, "end_char_idx": 20243, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3f16bdae-2318-431e-afd4-6d76882571e4": {"__data__": {"id_": "3f16bdae-2318-431e-afd4-6d76882571e4", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d1140b80-719c-40ff-b872-4b186827f8aa", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "9f8e51924e7da2628ead175ed112e51dd5870f98cf39db6f29f3b256a66b7c6b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "95bc1ea9-0b19-4f7e-9e1d-a40fca2d4e8a", "node_type": "1", "metadata": {}, "hash": "fa2e88dff4cb8f5d39ee78a0ac610295096fdbf1bedb29f298e78ef467493c1b", "class_name": "RelatedNodeInfo"}}, "text": "\u200d\u200d\u200d\u200d\u200d\u0648\u0643\u0646\u0627\u200d\u0646\u0632\u0648\u0631\u200d\u0627\u0623\u0644\u0648\u0644\u064a\u0627\u0621\u200d\u0648\u0646\u062a\u0639\u0627\u0647\u062f\u200d\u0627\u0644\u0645\u0633\u0627\u062c\u062f\u200d71\u0641\u0631\u0623\u064a\u062a\u200d\u0628\u0647\u0627\u200d\u062b\u0645\u0627\u0646\u0645\u0627\u0626\u0629\u200d\u0645\u0633\u062c\u064b\u062f\u0627\u200d72\u0645\u062d\u0631\u0627\u064b\u0628\u0627\u060c\u200d\u0648\u0630\u0643\u0631\u200d\u0644\u0646\u0627\u200d\u0623\u0646\u0647\u200d\u0643\u0627\u0646\u200d|\u200d\u0628\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\n\u0627\u062b\u0646\u064a\u200d\u0639\u0634\u0631\u200d\u0623\u0644\u0641\u200d\u0645\u062d\u0631\u0627\u0628\u200d\u0648\u0628\u0647\u0627\u200d\u0645\u0627\u0626\u0629\u200d\u0648\u062a\u0633\u0639\u0648\u0646\u200d\u062e\u0637\u0628\u0629\u200d\u0648\u0641\u064a\u200d\u0643\u0644\u200d\u0648\u0644\u064a\u200d\u0648\u0638\u064a\u0641\u0629\u200d\u0641\u064a\u200d\u064a\u0648\u0645\u200d\u0645\u0639\u064a\u0646\u060c\u200d\u0648\u0623\u0632\u0642\u0629\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u0645\u0641\u0631\u0648\u0634\u0629\u200d\n\n\u0628\u0627\u0644\u0631\u062e\u0627\u0645\u200d\u0627\u0644\u0647\u064a\u0635\u0645\u064a\u200d\u0639\u0627\u0644\u064a\u0629\u200d\u0627\u0644\u0628\u0646\u0627\u0621\u200d||\u200d\u0634\u062f\u064a\u062f\u0629\u200d\u0627\u0644\u0628\u064a\u0627\u0636\u200d\u0627\u0644\u200d\u062a\u0628\u0637\u0644\u200d\u0627\u0644\u0639\u0645\u0627\u0631\u0629\u200d\u0645\u0646\u200d\u0623\u0633\u0648\u0627\u0631\u0647\u0627\u200d\u0639\u0644\u0649\u200d\u0627\u0644\u062f\u0648\u0627\u0645\u060c\u200d\u0648\u0643\u0644\u200d\u062e\u0631\u0627\u062c\u200d\u064a\u0623\u062a\u064a\u200d\n\u0625\u0644\u0649\u200d\u0627\u0644\u0645\u0644\u0643\u200d\u064a\u0623\u0645\u0631\u200d\u0628\u0635\u0631\u0641\u200d\u062b\u0644\u062b\u0647\u200d\u0641\u064a\u200d\u0639\u0645\u0627\u0631\u0629\u200d\u0627\u0644\u0633\u0648\u063173\u060c\u200d\u0628\u0647\u0627\u200d\u062b\u0627\u0644\u062b\u0645\u0627\u0626\u0629\u200d\u0648\u0633\u062a\u0648\u0646\u200d\u0642\u0644\u0629\u200d\u0645\u0628\u064a\u0636\u0629\u200d\u0645\u0631\u0633\u0648\u0645\u0629\u200d\u0628\u0645\u0627\u0621\u200d\u0627\u0644\u0630\u0647\u0628\u200d\u0628\u0627\u0633\u0645\u200d\n\n\u0627\u0644\u0645\u0644\u0643\u200d\u0648\u0643\u0644\u200d\u0648\u0632\u064a\u0631\u200d\u0644\u0644\u0645\u0644\u0643\u200d\u0642\u0644\u062a\u0647\u200d\u0645\u0628\u064a\u0636\u0629\u200d\u0628\u0627\u0644\u0632\u0644\u0637\u200d\u0627\u0644\u0647\u064a\u0635\u0645\u064a74\u060c\u200d\u0648\u0643\u0627\u0646\u062a\u200d\u0642\u0644\u0629\u200d\u0627\u0644\u0645\u0644\u0643\u200d\u0641\u064a\u200d\u0627\u0644\u062c\u0627\u0646\u0628\u200d\u0627\u0644\u0628\u062d\u0631\u064a\u200d\u0648\u0628\u0647\u0627\u200d\u0628\u0627\u0628\u200d75\u064a\u0641\u062a\u062d\u200d\n\n\u200d\u0634\u0631\u0642\u064b\u064a\u0627\u200d\u0648\u0622\u062e\u0631\u200d\u0642\u0628\u0644\u064b\u064a\u0627\u200d\u0648\u0639\u0644\u0649\u200d\u0627\u0644\u0628\u0627\u0628\u200d\u0627\u0644\u0642\u0628\u0644\u064a\u200d\u0639\u0627\u0645\u0648\u062f\u0627\u0646\u200d\u0645\u0631\u0628\u0639\u0627\u0646\u200d76\u0645\u0646\u200d\u0627\u0644\u0632\u0644\u0637\u200d\u0627\u0623\u0644\u062d\u0645\u0631\u200d\u0645\u0635\u0648\u0631\u200d\u0639\u0644\u064a\u0647\u0627\u200d77\u0623\u0631\u0647\u0627\u0637\u200d\u0648\u0634\u062e\u0648\u0635\u200d\n\n61.\u2009St: \u062f\u0641\u062a\u0631\u0647\n62.\u2009A2: \u062a\u0631\u0633\u0627\n63.\u2009St: \u062f\u064a\u0646\u0627\u064b\u0631\u0627\n64.\u2009St: \u062c\u0647\u0632\u062a\n65.\u2009St: \u0634\u062f\u062a\n66.\u2009St: \u0627\u0644\u0631\u062c\u0627\u0644\n67.\u2009St: \u0627\u0644\u0639\u0633\u0643\u0631\n68. Om. St.\n69.\u2009A2: \u0641\u062a\u0641\u062f\u0648\u0646\u0627\n70.\u2009Instead of \u064a\u0641\u0639\u0644\u0648\u0646\u200d\u0628\u0643\u0644\u200d\u0623\u0645\u064a\u0631 , St has \u064a\u0641\u0639\u0644\u0648\u0627\u200d\u0628\u0623\u0645\u064a\u0631\u200d.\n71.\u2009St: \u0627\u0644\u0645\u0633\u0627\u062c\u062f\u200d\u0628\u0647\u0627\n72. Om. St.\n73.\u2009St: \u0627\u0644\u0635\u0648\u0631\n74.\u2009Instead of \u0642\u0644\u062a\u0647\u200d\u0645\u0628\u064a\u0636\u0629\u200d\u0628\u0627\u0644\u0632\u0644\u0637\u200d\u0627\u0644\u0647\u064a\u0635\u0645\u064a , St has \u0642\u0644\u0629\u200d\u0645\u0628\u0646\u064a\u0629\u200d\u0628\u0627\u0644\u0632\u0644\u0637\u200d\u0627\u0644\u0647\u064a\u0635\u0645\u200d.\n75.\u2009Instead of \u0648\u0628\u0647\u0627\u200d\u0628\u0627\u0628 , St has \u0648\u0628\u0627\u0628\u0647\u0627\u200d.\n76. The words\u2009\u0639\u0627\u0645\u0648\u062f\u0627\u0646\u200d\u0645\u0631\u0628\u0639\u0627\u0646 appear in St. A1 and A2 have \u0646\u200d\u0645\u0631\u0628\u0639\u0627\u0646 .\u0639\u0627\u0645\u0631\u200d\u0648\u0627\u0625\n77.", "start_char_idx": 20245, "end_char_idx": 21267, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "95bc1ea9-0b19-4f7e-9e1d-a40fca2d4e8a": {"__data__": {"id_": "95bc1ea9-0b19-4f7e-9e1d-a40fca2d4e8a", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3f16bdae-2318-431e-afd4-6d76882571e4", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "f8cbc49590b9668d9cbce241bea9dc141d0793f4d36156264e212e79673138b1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "85a82f19-b42d-4847-b2f4-523a2b8815b8", "node_type": "1", "metadata": {}, "hash": "e279ab979ba30e18bf9440d2589744ff6e8ae3c49904e69c0b8d7a8cabfa1d70", "class_name": "RelatedNodeInfo"}}, "text": "St: \u0639\u0644\u064a\u0647\u0645\u0627\n\nA2 31r\n\nA1 22v\n\nA2 31v / St 18v\n\n [\u00b64]\n\n [\u00b65]\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  82\n\n\u0645\u0644\u0648\u0643\u200d78\u0637\u0648\u0644\u200d79\u0643\u0644\u200d\u0639\u0627\u0645\u0648\u062f\u200d\u0645\u0646\u0647\u0627\u200d80\u0633\u0628\u0639\u0648\u0646\u200d\u0630\u0631\u0627\u064b\u0639\u0627\u200d\u0648\u0647\u0645\u0627\u200d\u0645\u062a\u0633\u0627\u0648\u064a\u0627\u0646\u200d\u0641\u064a\u200d\u0637\u0648\u0644\u0647\u0645\u0627\u200d\u0628\u064a\u0646\u0647\u0645\u0627\u200d\u0641\u0633\u062d\u0629\u200d\u0637\u0648\u0644\u0647\u0627\u200d81\u0633\u0628\u0639\u0629\u200d\u0639\u0634\u0631\u200d\n\n\u0630\u0631\u0627\u064b\u0639\u0627\u200d\u0648\u0639\u0644\u064a\u0647\u0627\u200d\u0634\u0628\u0643\u0629\u200d\u0645\u0646\u200d\u0646\u062d\u0627\u0633.\n\n\u200d\u200d\u200d\u200d\u200d\u0648\u0630\u0643\u0631\u200d\u0644\u0646\u0627\u200d\u0628\u0639\u0636\u200d\u0627\u0625\u0644\u062e\u0648\u0627\u0646\u200d|\u200d\u0623\u0646\u0647\u200d\u0643\u0627\u0646\u200d\u0641\u064a\u200d\u0633\u0627\u0628\u0642\u200d|\u200d\u0627\u0644\u0632\u0645\u0627\u0646\u200d\u0627\u0633\u062a\u062e\u062f\u0627\u0645\u200d\u0627\u0644\u0635\u0648\u0631\u200d\u0627\u0644\u0645\u0646\u0642\u0648\u0634\u0629\u200d82\u0639\u0644\u0649\u200d\u0627\u0644\u0639\u0627\u0645\u0648\u062f\u064a\u064683\u060c\u200d\n\u0625\u0630\u0627\u200d\u0623\u062a\u0649\u200d\u0639\u062f\u0648\u200d\u0639\u0644\u0649\u200d84\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u064a\u0631\u0649\u200d85\u0643\u0644\u200d\u0635\u0648\u0631\u0629\u200d\u064a\u0635\u0639\u062f\u200d\u0625\u0644\u064a\u0647\u0627\u200d\u0645\u0646\u200d\u0627\u0644\u0628\u062d\u0631\u200d\u0635\u0648\u0631\u062a\u0647\u0627\u200d\u0648\u064a\u0643\u062b\u0631\u0648\u0627\u200d86\u0627\u0644\u0635\u0631\u0627\u062e\u200d\u0641\u064a\u200d\u062c\u0627\u0646\u0628\u200d\n\n\u0627\u0644\u0628\u062d\u0631\u200d\u0641\u062a\u0639\u0631\u0641\u200d\u0627\u0644\u0646\u0627\u0633\u200d\u0628\u0630\u0644\u0643\u060c\u200d\u0648\u0628\u064a\u0646\u200d\u0627\u0644\u0639\u0627\u0645\u0648\u062f\u064a\u0646\u200d\u062d\u0648\u0636\u200d\u0645\u0646\u200d\u0627\u0644\u0632\u0644\u0637\u200d\u0627\u0623\u0644\u0633\u0648\u062f\u200d\u0645\u0646\u0642\u0648\u0634\u200d\u0639\u0644\u064a\u0647\u0627\u200d87\u0634\u062e\u0648\u0635\u200d\u0648\u0623\u0631\u0647\u0627\u0637\u200d\u0648\u0645\u0631\u0627\u0643\u0628\u200d\n\n\u0648\u062f\u0648\u0627\u0628\u200d\u0648\u0623\u0634\u0643\u0627\u0644\u200d\u0639\u0644\u0649\u200d\u0635\u0641\u0627\u062a\u200d\u0645\u062e\u062a\u0644\u0641\u0629\u200d\u0648\u0647\u0648\u200d\u0645\u063a\u064b\u0637\u0627\u200d88\u0645\u0633\u0628\u0648\u0643\u200d\u0639\u0644\u064a\u0647\u200d\u0628\u0627\u0644\u0631\u0635\u0627\u0635\u060c\u200d\u0648\u0643\u0627\u0646\u200d\u0625\u0630\u0627\u200d\u0623\u062a\u0649\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d89\u0639\u062f\u0648\u200d\u064a\u0641\u0648\u0631\u200d\n\n\u0645\u0646\u200d\u0627\u0644\u062d\u0648\u0636\u200d\u0645\u0627\u0621\u200d\u0648\u064a\u0646\u0638\u0631\u200d90\u0625\u0644\u0649\u200d\u0627\u0644\u062d\u0648\u0636\u200d\u0641\u062a\u0631\u0649\u200d\u0643\u0644\u200d\u0635\u0648\u0631\u0629\u200d\u0641\u064a\u200d\u0627\u0644\u062d\u0648\u0636\u200d\u0635\u0641\u062a\u0647\u0627\u200d\u0637\u0627\u0644\u0639\u0629\u200d|\u200d\u0625\u0644\u0649\u200d\u0627\u0644\u0628\u062d\u0631\u060c\u200d\u0648\u0630\u0643\u0631\u0648\u0627\u200d91\u0623\u0646\u200d\n\u0627\u0644\u062d\u0648\u0636\u200d\u0643\u0627\u0646\u200d\u0628\u0647\u200d\u0645\u062f\u0641\u0648\u064b\u0646\u0627\u200d|\u200d\u062d\u0643\u064a\u0645\u0647\u200d\u0627\u0644\u0630\u064a\u200d\u0627\u062d\u062a\u0643\u0645\u0647\u200d\u0641\u0644\u0645\u0627\u200d92\u0623\u062e\u0630\u062a\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u0645\u0646\u200d\u0623\u0647\u0631\u064a\u0642\u0644\u200d\u0623\u0631\u0633\u0644\u200d\u062c\u0627\u0633\u0648\u064b\u0633\u0627\u200d\u0641\u064a\u200d\u0635\u0641\u0629\u200d\u0631\u0627\u0647\u0628\u200d\n\u0628\u0623\u0645\u0648\u0627\u0644\u200d\u0643\u062b\u064a\u0631\u0629\u200d93\u0648\u062f\u062e\u0644\u200d\u0625\u0644\u0649\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u0648\u062a\u0648\u0635\u0644\u200d94\u0625\u0644\u0649\u200d\u0645\u0644\u0643\u0647\u0627\u200d\u0641\u0642\u0627\u0644\u200d\u0644\u0647:\u200d\u0625\u0646\u200d\u0628\u0627\u0644\u062d\u0648\u0636\u200d\u0630\u062e\u064a\u0631\u0629\u200d\u0645\u0646\u200d\u0630\u062e\u0627\u0626\u0631\u200d\u0627\u0644\u062d\u0643\u0645\u0627\u0621\u060c\u200d\u0648\u062d\u0633\u0646\u200d\n\n\u0644\u0647\u200d\u0641\u062a\u062d\u0647\u200d95\u0641\u0641\u062a\u062d\u0647\u200d\u0627\u0644\u0645\u0644\u0643\u200d96\u0641\u0628\u0637\u0644\u200d\u0627\u0633\u062a\u062e\u062f\u0627\u0645\u0647.", 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Om. St.\n79.\u2009So in St. A1 and A2: \u0645\u0644\u0648\u0643\n80.\u2009St: \u0645\u0646\u0647\u0645\u0627\n81.\u2009After this word, the copyist of A1 mistakenly rewrote the words: \n\n\u0633\u0628\u0639\u0648\u0646\u200d\u0630\u0631\u0627\u064b\u0639\u0627\u200d\u0648\u0647\u0645\u0627\u200d\u0645\u062a\u0633\u0627\u0648\u064a\u0627\u0646\u200d\u0641\u064a\u200d\u0637\u0648\u0644\u0647\u0645\u0627\u200d\u0628\u064a\u0646\u0647\u0645\u200d\u0641\u0633\u062d\u0629\u200d\u0637\u0648\u0644\u0647\u0627            \n            Manuscript A2\u2019s copyist copied this dittography. These extra words are not found in St.\n\n82.\u2009St: \u0627\u0644\u0645\u0646\u0639\u0648\u0634\u0629\n83.\u2009St: \u0627\u0644\u0639\u0627\u0645\u0648\u062f\u064a\u0646\u200d\u0627\u0644\u0645\u0630\u0643\u0648\u0631\u064a\u0646\n84.\u2009St: \u0625\u0644\u0649\n85.\u2009So in A1 and A2. St: \u064a\u0631\u0627\n86.\u2009St: \u064a\u0643\u062b\u0631\n87.\u2009St: \u0639\u0644\u064a\u0647\n88.\u2009A2: \u0645\u063a\u0637\u0649\n89.\u2009St: \u0625\u0644\u0649\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629\n90.\u2009A2: \u0648\u062a\u0646\u0638\u0631\n91.\u2009St: \u0648\u0630\u0643\u0631\n92.\u2009St: \u0641\u0644\u0645\u0627\u200d\u0623\u0646\n93.\u2009Instead of \u0641\u064a\u200d\u0635\u0641\u0629\u200d\u0631\u0627\u0647\u0628\u200d\u0628\u0623\u0645\u0648\u0627\u0644\u200d\u0643\u062b\u064a\u0631\u0629 , St has \u0628\u0623\u0645\u0648\u0627\u0644\u200d.\n94.\u2009St: \u0641\u062a\u0648\u0635\u0644\n95.\u2009Instead of \u0644\u0647\u200d\u0641\u062a\u062d\u0647 , St has \u0641\u062a\u062d\u0647\u200d\u0644\u0644\u0645\u0644\u0643\u200d.\n96. Instead of \u0641\u0641\u062a\u062d\u0647\u200d\u0627\u0644\u0645\u0644\u0643 , St has \u0641\u0623\u0645\u0631\u200d\u0628\u0641\u062a\u062d\u0647\u200d\u0641\u064f\u0641\u0650\u062a\u064e\u062d\u200d; cf. the end of paragraph 7.\n\n [\u00b66]\nA1 23rA2 32r\n\nA2 32v\n\nSt 19r\n\n\n\n83  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u200d\u200d\u200d\u200d\u200d\u200d\u0648\u0630\u0643\u0631\u0648\u0627\u200d97\u0623\u064a\u064b\u0636\u0627\u200d\u0623\u0646\u200d98\u0628\u0642\u0631\u0628\u200d\u0643\u0648\u0645\u200d\u0625\u064a\u0645\u0627\u0633\u200d|\u200d\u0648\u062c\u0627\u0645\u0639\u200d\u0627\u0644\u0633\u0644\u0633\u0644\u0629\u200d99\u0628\u062d\u0631\u064a\u200d\u0637\u0631\u0641\u200d\u0627\u0644\u0643\u0648\u0645\u200d\u0642\u0635\u0631\u200d\u0645\u063a\u0644\u0642\u200d100\u0648\u0639\u0644\u064a\u0647\u200d\u063a\u0644\u0642\u200d\n\u0643\u0628\u064a\u0631\u200d101\u0641\u0644\u0645\u200d\u0623\u0632\u0644\u200d\u0623\u0633\u0623\u0644\u200d\u0639\u0646\u200d\u0630\u0644\u0643\u060c\u200d\u0642\u0627\u0644\u200d\u0628\u0639\u0636\u0647\u0645\u200d102\u0625\u0646\u0647\u200d\u0643\u0627\u0646\u200d\u0628\u0647\u200d\u0631\u0635\u062f\u200d\u0627\u0623\u0644\u062a\u0631\u0628\u0629103\u060c\u200d\u0643\u0644\u200d\u0645\u0646\u200d\u0631\u0645\u0649\u200d\u0639\u0644\u0649\u200d\u0628\u0627\u0628\u0647\u200d104\u0643\u0646\u0627\u0633\u0629\u200d\n\n\u064a\u0635\u0628\u062d\u200d\u064a\u0631\u0627\u0647\u0627\u200d\u0639\u0644\u0649\u200d\u0643\u0648\u0645\u200d\u0625\u064a\u0645\u0627\u0633\u060c\u200d\u0641\u0627\u0644\u200d\u064a\u0632\u0627\u0644\u200d105\u0627\u0644\u0645\u0644\u0639\u0648\u0646\u200d\u062c\u0627\u0633\u0648\u0633\u200d\u0623\u0647\u0631\u064a\u0642\u0644\u200d\u064a\u062d\u0633\u0646\u200d\u0644\u0644\u0645\u0644\u0643\u200d\u0641\u062a\u062d\u200d\u0630\u0644\u0643\u200d\u0627\u0644\u0645\u0643\u0627\u0646\u200d\u0641\u0623\u0645\u0631\u200d\u0628\u0641\u062a\u062d\u0647\u200d\n\n\u0641\u0641\u062a\u062d\u200d\u0641\u0648\u062c\u062f\u200d\u0628\u0647\u200d\u0645\u0643\u0646\u0633\u0629\u200d\u0645\u0646\u200d\u0646\u062d\u0627\u0633\u200d|\u200d\u0639\u0644\u0649\u200d\u0632\u0644\u0637\u0629\u200d\u0633\u0648\u062f\u0627\u0621\u060c\u200d\u0641\u0644\u0645\u0627\u200d\u0623\u0646\u200d\u0641\u062a\u062d\u200d\u0628\u0637\u0644\u062a\u200d\u062d\u0631\u0643\u0629\u200d106\u0630\u0644\u0643.", 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"\u200d\u200d\u200d\u200d\u200d\u0648\u0628\u0627\u0628\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u0627\u0644\u0634\u0631\u0642\u064a\u200d\u0627\u0644\u0630\u064a\u200d\u064a\u0633\u0645\u0649\u200d\u0628\u0627\u0628\u200d\u0645\u062d\u0645\u062f\u200d\u0635\u0644\u0649\u200d\u0627\u0644\u0644\u200d\u0647\u200d\u0639\u0644\u064a\u0647\u200d\u0648\u0633\u0644\u0645\u200d\u0643\u0627\u0646\u200d\u0633\u0643\u064b\u0646\u0627\u200d107\u0644\u0644\u0648\u0632\u064a\u0631\u200d\u0627\u0644\u0643\u0628\u064a\u0631\u200d\u0641\u0646\u0627\u0645\u200d\u0644\u064a\u0644\u0629\u200d\n\n\u0641\u0631\u0623\u0649\u200d\u0641\u064a\u200d\u0645\u0646\u0627\u0645\u0647\u200d\u0623\u0646\u200d\u0628\u0627\u0644\u0628\u0627\u0628\u200d\u0634\u0647\u062f\u0627\u0621\u200d\u0627\u0633\u062a\u0634\u0647\u062f\u0648\u0627\u200d\u0628\u0627\u0644\u0648\u0642\u0639\u0629\u200d108\u0648\u062f\u0641\u0646\u0648\u0627\u200d\u0628\u0647\u200d\u0641\u0634\u0643\u0648\u0627\u200d\u0645\u0646\u200d\u062f\u0648\u0633\u200d\u0627\u0644\u0646\u0639\u0627\u0644\u200d\u0641\u0644\u0645\u0627\u200d\u0623\u0635\u0628\u062d\u200d\u0627\u0644\u0635\u0628\u0627\u062d\u200d109\n\n\u0630\u0643\u0631\u200d\u0630\u0644\u0643\u200d\u0644\u0644\u0645\u0644\u0643\u200d110\u0641\u0623\u0645\u0631\u200d\u0628\u0633\u062f\u0647\u200d\u0648\u0628\u0641\u062a\u062d\u200d\u0628\u0627\u0628\u200d\u0627\u0623\u0644\u062e\u0636\u0631\u200d111\u0627\u0644\u0643\u0628\u064a\u0631\u200d\u0648\u0643\u0627\u0646\u200d\u0627\u0644\u0645\u0644\u0643\u200d\u064a\u0639\u0645\u0644\u200d\u0628\u0647\u200d\u0645\u0648\u0644\u064b\u062f\u0627\u200d112\u0641\u064a\u200d\u0643\u0644\u200d\u0644\u064a\u0644\u0629\u200d\u062c\u0645\u0639\u0629\u060c\u200d\n\n\u0648\u0627\u0644\u0628\u0627\u0628\u200d\u0627\u0644\u063a\u0631\u0628\u064a\u200d\u0627\u0644\u0630\u064a\u200d\u0642\u062a\u0644\u200d\u0641\u064a\u0647\u200d\u0627\u0628\u0646\u200d\u0627\u0644\u0645\u0644\u0643\u200d\u0623\u0647\u0631\u064a\u0642\u0644\u200d|\u200d\u0630\u0643\u0631\u200d\u0623\u0646\u200d\u0628\u0647\u0627\u200d113\u0645\u0646\u200d\u0627\u0644\u0645\u0633\u0644\u0645\u064a\u0646\u200d|\u200d\u0623\u0644\u0641\u200d\u0648\u0623\u0631\u0628\u0639\u0645\u0627\u0626\u0629\u200d\u0634\u0647\u064a\u062f\u060c\u200d\u0648\u0623\u0645\u0627\u200d\u0627\u0644\u0628\u0627\u0628\u200d\n\u0627\u0644\u062b\u0627\u0646\u064a\u200d114\u0641\u0647\u0648\u200d\u0644\u0648\u0632\u064a\u0631\u0647\u200d\u0627\u0644\u062b\u0627\u0646\u064a\u200d115|\u200d\u0641\u0643\u0646\u0627\u200d\u0644\u064a\u0644\u0629\u200d\u062a\u0643\u0648\u0646\u200d\u0646\u0648\u0628\u062a\u0646\u0627\u200d\u0646\u0633\u0645\u0639\u200d\u0645\u062c\u0627\u0644\u0633\u200d\u0627\u0644\u0630\u0643\u0631\u200d\u0643\u0636\u062c\u064a\u062c\u200d\u0627\u0644\u062d\u062c\u200d\u0641\u0646\u0638\u0646\u200d116\u0623\u0646\u200d\u0627\u0644\u0648\u0642\u0639\u0629\u200d\n\u0628\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u060c\u200d\u0648\u0628\u0647\u0627\u200d\u0645\u0627\u0626\u0629\u200d\u0648\u062b\u0645\u0627\u0646\u0648\u0646\u200d\u0645\u062f\u0631\u0633\u0629\u200d\u0644\u0637\u0644\u0628\u200d\u0627\u0644\u0639\u0644\u0645\u200d\u062d\u062a\u0649\u200d\u0643\u0627\u0646\u200d\u0628\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u062d\u0637\u0627\u0628\u0648\u0646\u200d\u062a\u0643\u062a\u0628\u200d\u0639\u0644\u0649\u200d\u0627\u0644\u0641\u062a\u0627\u0648\u0649\u200d\u0648\u0627\u0644\u200d\u062a\u0631\u0649\u200d\u0641\u064a\u200d\n\n\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d117\u062a\u0631\u0627\u064b\u0628\u0627\u200d\u0648\u0627\u0644\u200d\u062d\u0635\u0648\u0629\u200d118\u0648\u0627\u0644\u200d\u064a\u0639\u0644\u0648\u0647\u0627\u200d\u062f\u062e\u0627\u0646\u060c\u200d\u0648\u0641\u064a\u200d\u0643\u0644\u200d\u0639\u0627\u0645\u200d\u062a\u0623\u062a\u064a\u200d\u0645\u0631\u0643\u0628\u200d\u0645\u0646\u200d\u0623\u0647\u0631\u064a\u0642\u0644\u200d\u0644\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u0628\u0647\u0627\u200d\u0645\u0627\u0626\u0629\u200d\u0635\u0628\u0637\u200d119\n\n97.\u2009St: \u0648\u0630\u0643\u0631\n98.\u2009St: \u0623\u0646\u0647\u200d\u0643\u0627\u0646\n99.\u2009St: \u0627\u0644\u0639\u0633\u0644\u064a\u0629\n100.\u2009Instead of \u0642\u0635\u0631\u200d\u0645\u063a\u0644\u0642 , St has \u0642\u0635\u064b\u0631\u0627\u200d\u0645\u0639\u0644\u064b\u0642\u0627\u200d.\n101.\u2009St: \u0643\u062b\u064a\u0631\n102.\u2009Instead of \u0642\u0627\u0644\u200d\u0628\u0639\u0636\u0647\u0645 , St has \u0641\u0642\u0627\u0644\u200d\u0644\u064a\u200d\u0628\u0639\u0636\u200d\u0627\u0644\u0646\u0627\u0633\u200d.\n103.\u2009St: \u0644\u0646\u0642\u0644\u200d\u0627\u0623\u0644\u062a\u0631\u0628\u0629\n104.\u2009St: \u0628\u0627\u0628\u200d\u062f\u0627\u0631\u0647\n105.\u2009St: \u0632\u0627\u0644\n106.\u2009A2: \u0647\u0631\u0643\u0629\n107.\u2009Instead of \u0643\u0627\u0646\u200d\u0633\u0643\u064b\u0646\u0627 , A2 has \u0643\u0627\u200d\u0633\u0643\u0646\u0649\u200d.\n108.", "start_char_idx": 23410, "end_char_idx": 24407, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3c83698e-8db8-44ff-9dc1-b3a480a0e243": {"__data__": {"id_": "3c83698e-8db8-44ff-9dc1-b3a480a0e243", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fb93b1c4-1f35-4a38-b015-6aa68f9831da", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "a6d03096f47f626acf84532b02d009b1d43cd71095978ee9f4ebd7879f4a0211", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a4ac6649-a299-4633-af5b-cdddbe2fe0ee", "node_type": "1", "metadata": {}, "hash": "e44184ac190ef1505639a539c8e416e0e5913c181b9a1f5611535a5975b4cf6b", "class_name": "RelatedNodeInfo"}}, "text": "108.\u2009St: \u0641\u064a\u200d\u0627\u0644\u0648\u0642\u0639\u0629\n109. Instead of \u0641\u0644\u0645\u0627\u200d\u0623\u0635\u0628\u062d\u200d\u0627\u0644\u0635\u0628\u0627\u062d , St has \u0641\u0644\u0645\u0627\u200d\u0623\u0646\u200d\u0623\u0635\u0628\u062d\u200d.\n110.\u2009St: \u0644\u0644\u0645\u0644\u0643\u200d\u064a\u0648\u0633\u0641\n111.\u2009St: \u0627\u0644\u062e\u0636\u0631\n112.\u2009St: \u0645\u0648\u0627\u0644\u062f\n113.\u2009St: \u0628\u0647\n114.\u2009St lacks the words \u0648\u0623\u0645\u0627\u200d\u0627\u0644\u0628\u0627\u0628\u200d\u0627\u0644\u062b\u0627\u0646\u064a .\n115. Instead of \u0644\u0648\u0632\u064a\u0631\u0647\u200d\u0627\u0644\u062b\u0627\u0646\u064a ,\u2009St has \u0644\u0648\u0632\u064a\u0631\u200d\u062b\u0627\u0646\u064a\u200d.\n116.\u2009St: \u0641\u0646\u0638\u0646\u0648\u0627\n117.\u2009St: \u0623\u0632\u0642\u0629\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629\n118.\u2009St: \u062d\u0635\u064b\u0648\u0627\n119.\u2009St: \u0635\u0646\u062f\u0627\u062f\u200d. See also note 208 below.\n\nA2 33r\n\nSt 19v\n\nA2 33v\n\nA1 24r\n\n [\u00b68]\n\n [\u00b67]\nA1 23v\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  84\n\n\u062d\u0627\u0645\u0644\u064a\u0646\u200d\u0627\u0644\u0632\u0644\u0637\u200d\u0627\u0623\u0644\u0633\u0648\u062f\u200d\u0645\u0646\u0643\u0633\u064a\u0646\u200d\u0627\u0644\u0631\u0648\u0633\u200d\u064a\u0631\u0635\u062f\u0648\u0646\u0647\u0627\u200d120\u0628\u062f\u0627\u062e\u0644\u200d\u0627\u0644\u0635\u0648\u0631\u200d121\u0648\u0645\u0639\u0647\u0645\u200d\u0647\u062f\u0627\u064a\u0627\u200d\u0648\u0630\u0644\u0643\u200d\u0643\u0644\u0647\u200d\u0623\u0644\u062c\u0644\u200d\u0632\u064a\u0627\u0631\u062a\u0647\u0645\u200d\n\n\u0643\u0646\u064a\u0633\u0629\u200d\u0648\u0644\u062f\u200d\u0623\u0647\u0631\u064a\u0642\u0644\u200d\u0627\u0644\u062a\u064a\u200d\u0642\u062a\u0644\u200d\u0628\u0647\u0627\u200d\u0648\u0647\u064a\u200d\u0628\u0648\u0633\u0637\u200d\u0627\u0644\u0628\u0644\u062f\u200d\u0648\u0644\u0647\u0627\u200d\u0634\u0647\u0631\u0629\u200d\u0628\u0639\u0645\u0627\u0631\u062a\u0647\u0627\u200d122\u0648\u0628\u0646\u0627\u0626\u0647\u0627\u200d\u0628\u0642\u0631\u0628\u200d\u0645\u0633\u062c\u062f\u200d\u064a\u0642\u0627\u0644\u200d\u0644\u0647\u200d\u064e\u0642\u0652\u064a\u064f\u0644\u0648\u0627\u064e\u0644\u200d123\u0641\u064a\u200d\n\n\u0627\u0644\u0635\u0641\u200d124\u0627\u0644\u0642\u0628\u0644\u064a\u200d\u064a\u0635\u0639\u062f\u200d\u0625\u0644\u064a\u0647\u200d\u0628\u0633\u0644\u0645\u200d\u0645\u0646\u200d|\u200d\u0647\u064a\u0635\u0645\u200d\u0648\u0647\u0648\u200d\u0645\u0634\u0647\u0648\u0631\u200d\u0628\u0643\u062b\u0631\u0629\u200d\u0627\u0644\u0639\u0644\u0645\u0627\u0621\u060c\u200d\u0648\u0628\u0647\u0627\u200d\u0645\u0633\u062c\u062f\u200d\u064a\u0639\u0631\u0641\u200d125\u0628\u0627\u0628\u0646\u200d\u0639\u0648\u0641\u200d\u0628\u0647\u200d\n\u0633\u062a\u0648\u0646\u200d\u0634\u0647\u064a\u064b\u062f\u0627\u200d\u062f\u0641\u0646\u0648\u0627\u200d\u0628\u0647\u060c\u200d\u0648\u0628\u0647\u0627\u200d126\u0645\u0633\u062c\u062f\u200d\u0641\u064a\u200d\u0627\u0644\u062c\u0627\u0646\u0628\u200d\u0627\u0644\u063a\u0631\u0628\u064a\u200d\u064a\u0633\u0645\u0649\u200d\u0628\u0627\u0644\u0639\u0645\u0631\u064a\u200d\u0648\u0622\u062e\u0631\u200d\u0627\u0644\u0628\u0646\u200d\u0639\u0648\u0641\u200d\u0648\u0622\u062e\u0631\u200d\u0628\u0627\u0644\u0628\u0627\u0628\u200d\u0627\u0644\u0634\u0631\u0642\u064a\u200d\n\n\u064a\u0633\u0645\u0649\u200d\u0628\u0627\u0644\u0641\u062e\u0631\u064a\u0629\u200d127\u0628\u0647\u200d\u0633\u062a\u0648\u0646\u200d\u0645\u0646\u200d\u0637\u0644\u0628\u0629\u200d\u0627\u0644\u0639\u0644\u0645\u060c\u200d|\u200d\u0648\u0628\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u0645\u0646\u200d\u0627\u0644\u062c\u0627\u0646\u0628\u200d\u0627\u0644\u0628\u062d\u0631\u064a\u200d\u0633\u0628\u0639\u200d\u0645\u062d\u0627\u0631\u0633\u200d\u0639\u0627\u0644\u064a\u0629\u200d\u0627\u0644\u0628\u0646\u0627\u0621\u200d\u0628\u0647\u0627\u200d\u0631\u0645\u0627\u0629\u200d\n\u062a\u0631\u0645\u064a\u200d\u0628\u0627\u0644\u0642\u0633\u064a\u200d\u064a\u0631\u0645\u064a\u200d\u0623\u062d\u062f\u0647\u0645\u0627\u200d\u0639\u0644\u0649\u200d\u0633\u0628\u0639\u0629\u200d\u0623\u0645\u064a\u0627\u0644\u060c\u200d\u0648\u0641\u064a\u200d\u0627\u0644\u062c", 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St.\n133.\u2009St: \u0648\u062a\u0646\u0635\u0628\n134.\u2009St: \u0648\u062a\u0646\u0636\u064a\u0641\u0647\n135.\u2009St: \u0628\u0627\u0644\u064a\u0644\n\nA2 34r\n\nA1 24v\n\nSt 20r\n\nA2 34v\n\nA1 25rA2 35r\n\n\n\n85  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 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"ebb6996199449a8af51976efee8895ea481cece24de13e91ecc4b5682b34c0a0", "class_name": "RelatedNodeInfo"}}, "text": "\u062b\u0627\u0644\u062b\u0629\u200d \u0645\u0646\u0647\u0645\u200d \u0628\u0627\u0628\u200d \u200d\u0644\u0643\u0644\u200d\n\n|\u200d\u0647\u0627\u0646\u0628\u0630\u0627\u0646\u200d147\u0645\u0632\u064a\u0646\u0629\u200d\u0628\u0627\u0644\u0630\u0647\u0628\u200d\u0648\u0641\u0648\u0642\u0647\u0627\u200d\u0639\u0644\u0645\u200d\u0645\u0646\u200d\u0641\u0636\u0629\u200d\u064a\u062f\u0648\u0631\u200d\u0645\u0639\u0647\u0627\u200d\u0623\u064a\u0646\u0645\u0627\u200d148\u062f\u0627\u0631\u062a\u060c\u200d\u0641\u0625\u0630\u0627\u200d\u0643\u0627\u0646\u062a\u200d\u0627\u0644\u0634\u0645\u0633\u200d\u0634\u0631\u064b\u0642\u0627\u200d\u0623\u0648\u200d\u063a\u0631\u064b\u0628\u0627\u200d\u062a\u062f\u0648\u0631\u200d\n\u0628\u0627\u0622\u0644\u0627\u0644\u062a\u200d149\u0625\u0644\u0649\u200d\u0646\u0627\u062d\u064a\u062a\u0647\u0627\u060c\u200d\u0641\u064a\u0631\u0649\u200d\u0645\u0646\u200d\u0641\u064a\u0647\u0627\u200d\u0645\u0646\u200d\u0642\u0627\u0628\u0644\u0647\u0627\u200d\u0645\u0646\u200d\u0645\u0633\u064a\u0631\u0629\u200d150\u062b\u0645\u0627\u0646\u064a\u0629\u200d\u0622\u0627\u0644\u0641\u200d\u0645\u064a\u0644\u200d151|\u200d\u0645\u0643\u062a\u0648\u0628\u200d\u0639\u0644\u064a\u0647\u0627\u200d\u0630\u0644\u0643\u060c\u200d\u0648\u0644\u0643\u0646\u200d\n\u0648\u062c\u062f\u0646\u0627\u0647\u0627\u200d\u0645\u0639\u0637\u0644\u0629\u200d\u0628\u0627\u0642\u064a\u0629\u200d\u0639\u0644\u0649\u200d\u062a\u0644\u0643\u200d\u0627\u0644\u0635\u0648\u0631\u0629152\u060c\u200d\u0648\u0630\u0643\u0631\u0648\u0627\u200d153\u0623\u0646\u200d\u0633\u0628\u0628\u200d\u062a\u0639\u0637\u064a\u0644\u0647\u0627\u200d\u0623\u0646\u200d\u0648\u0644\u062f\u200d\u0623\u0647\u0631\u064a\u0642\u0644\u200d154\u0644\u0645\u0627\u200d155\u0623\u062a\u0649\u200d\u0625\u0644\u0649\u200d156\u0627\u0644\u062b\u063a\u0631\u200d\n\n\u200d\u0639\u0646\u062f\u200d\u0627\u0644\u0648\u0642\u0639\u0629\u200d\u0627\u0644\u0645\u0639\u0631\u0648\u0641\u0629\u200d\u0628\u0623\u0647\u0631\u064a\u0642\u0644\u200d\u0648\u0643\u0627\u0646\u200d\u0644\u0645\u0627\u200d\u062a\u062d\u0648\u0644\u200d\u0627\u0644\u0645\u0631\u0622\u0629\u200d\u0625\u0644\u0649\u200d\u0646\u0627\u062d\u064a\u062a\u0647\u200d\u0641\u064a\u0631\u0649\u200d\u0645\u0627\u200d\u064a\u062c\u0631\u064a\u200d\u0641\u064a\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u0648\u0643\u0627\u0646\u200d\u0623\u0647\u0631\u064a\u0642\u0644\u200d\u0623\u0648\u0635\u0649\n\n\u200d\u0644\u0648\u0644\u062f\u0647\u200d157\u0648\u0642\u0627\u0644\u200d\u0644\u0647\u200d\u0625\u0630\u0627\u200d\u0643\u0627\u0646\u200d\u0627\u0644\u0642\u062a\u0627\u0644\u200d\u062f\u0648\u0631\u200d\u0627\u0644\u0645\u0631\u0622\u0629\u200d\u0646\u062d\u0648\u064a\u200d\u0623\u0644\u0631\u0649\u200d\u0645\u0627\u200d\u0623\u0646\u062a\u200d\u0641\u064a\u0647\u060c\u200d\u0641\u0644\u0645\u0627\u200d158\u0648\u0635\u0644\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u0623\u0639\u0644\u0645\u200d\u0627\u0644\u062e\u0627\u0632\u0646\u062f\u0627\u0631\u200d159\u0628\u0630\u0644\u0643\u200d\n\n136.\u2009St: \u0648\u0628\u0638\u0627\u0647\u0631\n137.\u2009St: \u0623\u0645\u064a\u0627\u0644\u200d\u0645\u0646\u200d\u0627\u0644\u0645\u062f\u064a\u0646\u0629\n138.\u2009St omits the words \u0641\u064a\u200d\u0627\u0644\u0628\u062d\u0631 . \n139.\u2009St: \u0630\u0644\u0643\u200d\u0627\u0644\u0639\u0642\u0648\u062f\n140.\u2009St: \u0633\u0628\u0639\u0629\n141.\u2009St: \u0648\u062a\u0633\u0639\u0648\u0646\n142. So in St. Om. A1 and A2.\n143.\u2009Instead of \u0634\u062e\u0648\u0635\u200d\u0648\u0623\u0631\u0647\u0627\u0637 , St has \u0623\u0631\u0647\u0627\u0637\u200d\u0648\u0634\u062e\u0648\u0635\u200d.\n144.\u2009St: \u0641\u0631\u0643\u062a\n145.\u2009St: \u062a\u0633\u0645\u0639\n146.\u2009St: \u062f\u0648\u064b\u064a\u0627\n147.\u2009St: \u0647\u0627\u0646\u064a\u062f\u0627\u0646\n148.\u2009St: \u0623\u064a\u0646\n149.\u2009St: \u0628\u0627\u0622\u0644\u0644\u0629\n150.\u2009St: \u0645\u0633\u064a\u0631\n151.\u2009St: \u0645\u064a\u0627\u064b\u0644\n152.\u2009St: \u0627\u0644\u0635\u0641\u0629\n153.\u2009St: \u0648\u0630\u0643\u0631\n154.\u2009So in St. A1 and A2: \u0647\u0631\u0642\u064a\u0644\n155.\u2009St: \u0644\u0645\u0627\u200d\u0623\u0646\n156. Om. St.\n157.\u2009St: \u0648\u0644\u062f\u0647\n158.\u2009St: \u0641\u0644\u0645\u0627\u200d\u0623\u0646\n159.\u2009St: \u0627\u0644\u062e\u0627\u0632\u0646\n\nSt 20v\n\nA2 35v\n\nA1 25v\n\n [\u00b69]", "start_char_idx": 27078, "end_char_idx": 28127, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dae5660b-4c42-4509-a874-7a74cc09237e": {"__data__": {"id_": "dae5660b-4c42-4509-a874-7a74cc09237e", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "48afa105-4841-4846-b4d4-262dc3bada2a", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "c0714cdae07f329c9d08af21f3c1e5d64be50014e019b1d4a1b1b8f06d5977b3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d1885345-0c72-4b7d-b29e-cb030d60a60f", "node_type": "1", "metadata": {}, "hash": "424c947cfadd85dbbc2eb79a39b3a8caff1b3c3dd8ee1bfc33e0ec68cbc49f2f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  86\n\n\u0641\u0644\u0645\u0627\u200d160\u0648\u0642\u0639\u200d\u0627\u0644\u062d\u0631\u0628\u200d\u0642\u062a\u0644\u200d\u0627\u0628\u0646\u200d\u0623\u0647\u0631\u064a\u0642\u0644\u200d|\u200d\u0648\u0623\u0633\u0631\u200d161\u0642\u0648\u0645\u0647\u200d\u0641\u0628\u0637\u0644\u200d\u0627\u0644\u062e\u0627\u0632\u0646\u062f\u0627\u0631\u200d162\u062d\u0631\u0643\u062a\u0647\u0627\u200d\u0648\u0641\u0631\u200d\u0647\u0627\u0631\u064b\u0628\u0627\u200d\u0648\u0643\u0646\u0627\u200d\u0646\u062a\u0641\u0631\u062c\u200d\u0639\u0644\u0649\u200d\u0630\u0644\u0643.\n\n\u200d\u200d\u200d\u200d\u200d\u200d\u200d\u0648\u0623\u0642\u0645\u062a\u200d\u0628\u0647\u0627\u200d\u0623\u0631\u0628\u0639\u064a\u0646\u200d\u0633\u0646\u0629\u200d163\u0643\u0623\u0646\u0647\u0627\u200d\u0623\u0631\u0628\u0639\u064a\u0646\u200d164\u064a\u0648\u064b\u0645\u0627\u060c\u200d\u0641\u064a\u0627\u200d\u0644\u0647\u0627\u200d\u0645\u0646\u200d\u0645\u062f\u064a\u0646\u0629\u060c\u200d\u0628\u0647\u0627\u200d\u062d\u062f\u0627\u0626\u0642\u200d\u0648\u0645\u0627\u0621\u200d\u0631\u0627\u0626\u0642\u200d\u0648\u0623\u0647\u0644\u0647\u0627\u200d\u0644\u0644\u062e\u064a\u0631\u200d\n\n\u0641\u0627\u0639\u0644\u064a\u0646\u060c\u200d\u0627\u0644\u200d\u062a\u0628\u0637\u0644\u200d\u0627\u0644\u0642\u0631\u0627\u0621\u0629\u200d\u0645\u0646\u0647\u0627\u200d\u0648\u0627\u0644\u200d\u0637\u0644\u0628\u200d\u0627\u0644\u0639\u0644\u0645\u200d\u0627\u0644\u200d\u0644\u064a\u0627\u064b\u0644\u200d\u0648\u0627\u0644\u200d\u0646\u0647\u0627\u064b\u0631\u0627\u200d\u0625\u064a\u0645\u0627\u064b\u0646\u0627\u200d\u0633\u0627\u0637\u064b\u0639\u0627\u200d\u0648\u0646\u0648\u064b\u0631\u0627\u200d\u0627\u0644\u0645\u064b\u0639\u0627\u060c\u200d\u0628\u0647\u0627\u200d\u0623\u0648\u0644\u064a\u0627\u0621\u200d\u0623\u0633\u0631\u0627\u0631\u0647\u0645\u200d\n\u0648\u0627\u0636\u062d\u0629\u200d\u0648\u0643\u0631\u0627\u0645\u0627\u062a\u0647\u0645\u200d\u0628\u0627\u0647\u0631\u0629\u200d\u0648\u0623\u0642\u0648\u0627\u0644\u0647\u0645\u200d\u0635\u062d\u064a\u062d\u0629\u060c\u200d\u0623\u0639\u0627\u062f\u200d\u0627\u0644\u0644\u200d\u0647\u200d\u0639\u0644\u064a\u0646\u0627\u200d\u0645\u0646\u200d\u0628\u0631\u0643\u0627\u062a\u0647\u0645\u200d165\u0648\u0646\u0641\u0639\u0646\u0627\u200d\u0628\u0645\u062f\u062f\u0647\u0645\u200d\u0623\u062c\u0645\u0639\u064a\u0646167.166\n\nTranslation\n\nIn name of God, the Merciful and Compassionate. \nMay God bless our lord Mu\u1e25ammad.168\n\n[\u00b61] In the sense in which it is [commonly] understood, a sound tradition indicates \nthat a mur\u0101bi\u1e6d\u2019s prayer in a town in which rib\u0101\u1e6d is practiced equals two thousand and \ntwenty-five prayers.169\n\n[\u00b62] On the authority of Mu\u1e25ammad b. Khuzayma,170 who cited his father, who said:  \nI heard that [tradition] and so [decided to] pursue rib\u0101\u1e6d in Alexandria in Mu\u1e25arram171 \nof the year five hundred sixty172 during the governorship of the lord Ayy\u016bb al-Kurd\u012b, \nmay God have mercy upon him. I went there, and in the morning I saw the city\u2019s \nbrilliant whiteness from a distance of twenty-four173 miles. When I reached the city  \nI found its eastern gate opened. It has a small gate plated with iron. From it, one \nenters the city via a wooden bridge. At the end of the day, the gatekeepers raise  \n\n160.\u2009St: \u0641\u0644\u0645\u0627\u200d\u0623\u0646\n161.\u2009St: \u0648\u0623\u0633\u0631\u062a\n162.\u2009St: \u0627\u0644\u062e\u0627\u0632\u0646\n163. Instead of \u0648\u0623\u0642\u0645\u062a\u200d\u0628\u0647\u0627\u200d\u0623\u0631\u0628\u0639\u064a\u0646\u200d\u0633\u0646\u0629 , St has \u0648\u0623\u0642\u0645\u062a\u200d\u0628\u0627\u0644\u0645\u062f\u064a\u0646\u0629\u200d\u0623\u0631\u0628\u0639\u0648\u0646\u200d\u0639\u0627\u064b\u0645\u0627\u2009.\n164.\u2009St: \u0623\u0631\u0628\u0639\u0648\u0646\n165.\u2009St: \u0628\u0631\u0643\u0627\u062a\u200d\u0627\u0644\u062c\u0645\u064a\u0639\n166. Om. St.\n167.\u2009Ad. St.: \u0623\u0645\u064a\u0646\u200d\u0648\u0627\u0644\u062d\u0645\u062f\u200d\u0644\u0644\u200d\u0647\u200d\u0631\u0628\u200d\u0627\u0644\u0639\u0627\u0644\u0645\u064a\u0646\n168.", "start_char_idx": 28131, "end_char_idx": 29772, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d1885345-0c72-4b7d-b29e-cb030d60a60f": {"__data__": {"id_": "d1885345-0c72-4b7d-b29e-cb030d60a60f", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dae5660b-4c42-4509-a874-7a74cc09237e", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "bdbbf030e68892bb70ab29ce02c3b0e68316fa066bec81ad8d2fbf472c5d64ac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b7aa00fd-739a-4e58-b458-3c45f6fed942", "node_type": "1", "metadata": {}, "hash": "98b4d766036d7b1126591251c0ebe69c3b515290fb4d1cf432b02248720ad2e9", "class_name": "RelatedNodeInfo"}}, "text": "St: \u201cMay God bless our lord Mu\u1e25ammad, his family, and his companions, and grant him peace.\u201d\n169. I have been unable to find this tradition in \u1e25ad\u012bth works. Similar traditions do exist. See, e.g., two \n\ntraditions in al-Mundhir\u012b, al-Targh\u012bb wa-l-tarh\u012bb min al-\u1e25ad\u012bth al-shar\u012bf, ed. Mu\u1e63\u1e6daf\u0101 M. \u02bf Im\u0101ra (Beirut: D\u0101r I\u1e25y\u0101\u02be \nal-Tur\u0101th al-\u02bfArab\u012b, 1388/1968), 2:246 (nos. 16 and 17): \u201cA mur\u0101bi\u1e6d\u2019s prayer equals five hundred prayers\u201d (inna \n\u1e63al\u0101t al-mur\u0101bi\u1e6d ta\u02bfdil khamasmi\u02bea \u1e63al\u0101t) and \u201cA prayer in rib\u0101\u1e6d territory equals two million prayers\u201d (al-\u1e63al\u0101t \nbi-ar\u1e0d al-rib\u0101\u1e6d bi-alfay alf \u1e63al\u0101t).\n\n170. See note 8 above.\n171. St: \u201cin Alexandria in the sacred [month of] Mu\u1e25arram\u201d\n172. November\u2013December 1164\n173. St: \u201cfourteen\u201d\n\nA2 36r\n\n [\u00b610]\n\n\n\n87  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nit with the help of machines.174 I sought to enter the city but for three days I was  \nrefused. There I was, at a moat, filled with water, that surrounded the city.  It was \nten cubits wide, and fishermen were catching fish in it. \n\n[\u00b63] I said to the city\u2019s gatekeepers, \u201cI wish to enter.\u201d Their headman said, \u201cShouldn\u2019t  \nwe seek council from the king?\u201d After seeking council, they asked me, \u201cWhy do you \nwant to enter?\u201d I said, \u201cI wish to engage in rib\u0101\u1e6d in the city.\u201d They then took me \nto the king. Standing175 before him, I was surprised to see that he was an old man.  \nI greeted him, and he returned the greeting and asked, \u201cWhat is your name?\u201d I replied, \n\u201cMu\u1e25ammad b. \u02bfAbd al-Wahh\u0101b.\u201d He asked, \u201cWhat is your kunya?\u201d \u201cAb\u016b Khuzayma,\u201d \nI answered. Then he asked,176 \u201cWhat is your country?\u201d I said, \u201cKhur\u0101s\u0101n.\u201d He asked, \n\u201cWhy have you come?\u201d I said, \u201cO revered king! I have heard that such-and-such will \nbe the wage of anyone who performs rib\u0101\u1e6d in Alexandria. For that reason I have come \nto pursue rib\u0101\u1e6d here.\u201d He left me, holding a piece of paper in his hand and leaving \nme standing [there]. He then interrogated me a second time and I gave him the same \nanswers. He interrogated me177 a third time and I gave him the same answers. The \nfourth time he shouted at me, his voice leaving me shaken. He asked me, \u201cYou wish \nto perform rib\u0101\u1e6d?\u201d I answered, \u201cIndeed.\u201d Then the servants brought me to a place \nwith furniture and assigned to me food and drink like the soldiery.178 For three days \nthey did not cease to bring me before the king, and they interrogated me four times \neach day. I gave him my initial answers. After that, he asked me, \u201cDo you wish to \nengage in rib\u0101\u1e6d?\u201d I answered, \u201cI do.\u201d He then said, \u201cThere are three hundred and \nsixty commanders in the city, each of whom commands three hundred and sixty \nindividuals. Each commander patrols the city one day and night [of the year].\u201d Then \nhe asked after the commander whose turn it was and summoned him.", "start_char_idx": 29773, "end_char_idx": 32535, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b7aa00fd-739a-4e58-b458-3c45f6fed942": {"__data__": {"id_": "b7aa00fd-739a-4e58-b458-3c45f6fed942", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d1885345-0c72-4b7d-b29e-cb030d60a60f", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "5bac8bc6d57176d2211ee261e8d6309440c2652025d7665b94e842647180048f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2c48b41d-2600-40d4-b1fc-fbed69258f70", "node_type": "1", "metadata": {}, "hash": "f7f46085e8a043f90797d04a8c69a170d781fdfa8555a21d5121d34644a6063f", "class_name": "RelatedNodeInfo"}}, "text": "He assigned \nme to him and registered me in an account book.179 He gave me a horse, the price of \nwhich equaled one hundred dinars, an Indian sword, and a spear from al-Kha\u1e6d\u1e6d.180\n\n[\u00b64] After the commander had performed the afternoon prayer, he fitted out the \nhorsemen, saddled the riding beasts, and fixed their weapons and spearheads.181 \n\n174. St: \u201ca machine\u201d\n175. I interpret the Arabic not as a passive of form IV, \u016bqiftu (\u201cI was made to stand\u201d), but as a form IV with \n\nthe meaning of form I. This is a frequently attested feature of Middle Arabic; see Blau, Grammar, 1:157\u201363, and \nEncyclopedia of Arabic Language and Linguistics, s.v. \u201cMiddle Arabic\u201d (page 221). See also note 47 above.\n\n176. St: \u201cThen he asked me\u201d\n177. St: \u201cHe left me and interrogated me\u201d\n178. St: \u201cthe king\u2019s soldiery\u201d\n179. St: \u201chis account book\u201d\n180. For the meaning of kha\u1e6d\u1e6d\u012b here, see Edward W. Lane, An Arabic-English Lexicon Derived from the Best \n\nand Most Copious Eastern Sources (London: Williams and Norgate, 1863\u201393), 2:760. According to Y\u0101q\u016bt al-R\u016bm\u012b, \nMu\u02bfjam al-buld\u0101n (Beirut: D\u0101r \u1e62\u0101dir, 1397/1977), 2:378, al-Kha\u1e6d\u1e6d denotes the coasts of \u02bfUm\u0101n and al-Ba\u1e25rayn.\n\n181. It is unclear to what the possessive -h\u0101 in sil\u0101\u1e25\u0101tah\u0101 (sic) and asinnatah\u0101 refers. In the current translation, \nI have understood it to be a general reference to the horsemen. If it refers to the riding beasts, it is also possible \nto translate \u201cthe weapons and spearheads they were carrying.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  88\n\nWe departed from the king\u2019s gate, wearing a coat of mail, a helmet, and fighting \nequipment, while scribes registered the troops,182 each individual by name, until they \nhad registered three hundred and sixty men, each riding a horse. We departed and \npatrolled the city until morning. We [finally] reached the king\u2019s \u1e6dish\u1e6dakh\u0101na.183 We \nentered, and they paid and registered us again. This they did each day of the year for \neach commander. Each commander was assigned one rotation per year.\n\n[\u00b65] We regularly visited the saints and frequented mosques. I saw eight hundred \nmosques, places of worship,184 in the city. We were informed that there are [in fact] \ntwelve thousand places of worship in the city and [that each Friday] one hundred and \nninety sermons [are delivered] there. Each saint is charged [with giving a sermon] on \na specific day. The city\u2019s lanes are paved with hard, white marble;185 they are [lined \nwith] tall buildings and are bright white. The construction of its [i.e., the city\u2019s] walls is \nnever impaired. The king orders a third of all the taxes that he collects to be spent on \nrepairing the city walls. There are three hundred and sixty towers that are whitewashed \nand decorated with the king\u2019s name written in gold ink. The tower of each of the king\u2019s \nviziers has been whitened186 with white stones. The king\u2019s tower stood in the northern \npart. It had a gate that opened toward the east and one that opened toward the south. \nTwo rectangular columns, made of red stone,187 stood in front of the southern gate. \nThey were decorated with images of groups of kings188 and individuals. The height of  \neach of the columns was seventy cubits;189 they were equal in height.190 Between them \nwas a court, seventeen cubits long, roofed over with a copper lattice.\n\n182. Ar.", "start_char_idx": 32536, "end_char_idx": 35897, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2c48b41d-2600-40d4-b1fc-fbed69258f70": {"__data__": {"id_": "2c48b41d-2600-40d4-b1fc-fbed69258f70", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b7aa00fd-739a-4e58-b458-3c45f6fed942", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "66cff24d0ce031c1063ea22377c374dd9f11b3c3d198309d32f9c96d217fb40c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "853398cf-29b5-4e91-a259-52b71c9e6501", "node_type": "1", "metadata": {}, "hash": "44417c42455bcf4a97750c47871e7f9341296e59d38342b2db1d094b89ec494e", "class_name": "RelatedNodeInfo"}}, "text": "182. Ar. al-\u02bfas\u0101kir; St: \u201cthe army\u201d (al-\u02bfaskar).\n183. A \u1e6dish\u1e6dakh\u0101na, more commonly spelled \u1e6dishtakh\u0101n\u0101h (\u0637\u0634\u0640\u0640\u062a\u062e\u0627\u0646\u0627\u0647), was a room or building where the \n\nsultan\u2019s cloths, cushions, and carpets were washed and stored. See Reinhart Dozy, Suppl\u00e9ment aux dictionnaires \narabes, 2nd ed. (Leiden: E. J. Brill/Paris: Maisonneuve, 1927), 2:44. Al-Qalqashand\u012b writes that in addition to \ntextiles, the sultan\u2019s swords, too, were kept there; \u1e62ub\u1e25 al-a\u02bfsh\u0101 f\u012b \u1e63in\u0101\u02bfat al-insh\u0101\u02be, ed. Mu\u1e25ammad Q. al-Baql\u012b \n(Cairo: Ma\u1e6dba\u02bfat D\u0101r al-Kutub al-Mi\u1e63riyya, 1331\u201338/1913\u201319), 4:10.\n\n184. Ar. masjidan mi\u1e25r\u0101ban (in A1 and A2); manuscript St only has mi\u1e25r\u0101ban, \u201cplaces of worship.\u201d I have \ntranslated the asyndetic apposition of mi\u1e25r\u0101ban to masjidan in A1 and A2 as a permutative (badal; see William \nWright, Arabic Grammar, 3rd ed. [Cambridge: Cambridge University Press, 1896\u20131898], 2:284\u201385), interpreting \nthe two words as near synonyms.\n\n185. Ar. al-rukh\u0101m al-hay\u1e63am\u012b. Dictionaries point at the smoothness and solidity of the type of stone \ncalled hay\u1e63am. See, e.g., Ibn Man\u1e93\u016br, Lis\u0101n al-\u02bfarab (Bulaq: al-Ma\u1e6dba\u02bfa al-Am\u012briyya, 1300\u20131308/1883\u201391), 16:96. \nAl-Hamd\u0101n\u012b, \u1e62ifat jaz\u012brat al-\u02bfarab, ed. David H. M\u00fcller (Leiden: E. J. Brill, 1884\u201391), 1:202, gives the following \ndefinition: \u201ca stone that resembles marble but is whiter.\u201d\n\n186. St: \u201cbuilt\u201d\n187. Ar. zala\u1e6d, lit. \u201cpebbles\u201d or \u201clittle pieces of stone.\u201d\n188. Ar. shukh\u016b\u1e63 mul\u016bk; St: \u201cpeople\u201d (shukh\u016b\u1e63).\n189. Seventy cubits equals 37.83 meters.\n190. The columns are most probably Cleopatra\u2019s Needles.", "start_char_idx": 35889, "end_char_idx": 37421, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "853398cf-29b5-4e91-a259-52b71c9e6501": {"__data__": {"id_": "853398cf-29b5-4e91-a259-52b71c9e6501", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2c48b41d-2600-40d4-b1fc-fbed69258f70", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "acbce72315dbbc2906417caf942157e49a68ff301fe92b3299fb7761dfc974b7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d6ab94cf-eca8-4db4-8688-481f81092a10", "node_type": "1", "metadata": {}, "hash": "7656ed522cd65ead1ab0bb3f191868a29351a855354f8fd05830eb99daac9809", "class_name": "RelatedNodeInfo"}}, "text": "190. The columns are most probably Cleopatra\u2019s Needles.\n\n\n\n89  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n[\u00b66] Some of our brothers mentioned to us that in the past, people made use of the \nimages engraved on the columns.191 When an enemy arrived at the city, he would \nsee the likeness of each image he approached from the sea. There would be much \nshouting at the shore, and thus the people would come to know of that [i.e., the \nenemy\u2019s arrival]. Between the two columns is a basin made of black stones engraved \nwith individuals, groups of people, ships, animals, and different shapes. It is covered \nwith a sheath of lead.192 Water would gush forth from the basin when an enemy \narrived at the city. He would look at the basin and then see the likeness of each of the \nbasin\u2019s images rising upon the sea.193 They stated that a wise man who was in charge \nof the basin was buried in it. When Uhrayqil194 lost the city, he sent a spy in the guise \nof a monk with a large sum of money. He entered the city, gained access to the king \nand said to him, \u201cOne of the wise men\u2019s treasures lies in the basin.\u201d He tempted him195 \nto open it. The king opened it196 and thereby made it unusable.\n\n[\u00b67] They also reported that near Kawm \u012am\u0101s and the Mosque of the Chain,197 to the \nnorth of the hill, there is a fortress locked198 with a large lock.199 I kept asking about \nit. Some of them said200 that it possessed a talisman used against dust.201 Anyone who \nthrew sweepings against its gate202 would find them the following morning on Kawm \n\u012am\u0101s. The accursed spy of Uhrayqil ceaselessly tempted the king to open that place. \nHe [i.e., the king] ordered it to be opened and found there a copper broom on a black \nstone. Once it was opened it ceased to operate.\n\n[\u00b68] The city\u2019s eastern gate, called the Gate of Mu\u1e25ammad, God bless him and grant \nhim peace, is the residence of the chief vizier. One night, in his sleep, he dreamt \nthat there were martyrs at the gate who had fallen during the Battle203 and been \nburied there. They complained about [being humiliated by] being trodden on. The \n\n191. St: \u201cthe mentioned columns\u201d\n192. Lit. \u201cwith melted lead\u201d\n193. I read yar\u0101 instead of tar\u0101 on the basis of the text\u2019s similar wording and syntax a few lines earlier. The \n\ncopyists grappled with the words yan\u1e93ur and tar\u0101. The copyist of A2 chose not to follow manuscript A1 and \nread tan\u1e93ur instead of yan\u1e93ur, interpreting the text as \u201cYou would look at the basin and then see the likeness \nof \u2026\u201d The copyist of manuscript St changed his initial vocalization of yan\u1e93ur into yun\u1e93ar and seems to have \ninterpreted the text as \u201cThe basin would be looked at, and you would then see the likeness of \u2026\u201d\n\n194. For the identity of Uhrayqil, see below at notes 267\u201368.\n195. St: \u201cthe king\u201d\n196. St: \u201che ordered it to be opened and it was opened\u201d\n197. St: \u201c\u02bfAsaliyya Mosque\u201d\n198. St: \u201ca hanging fortress\u201d\n199. St: \u201cmany locks\u201d\n200. St: \u201cSo some people said to me\u201d\n201. St: \u201ca talisman for the transfer of dust\u201d\n202. St: \u201cthe gate of his house\u201d\n203. For this apocalyptic battle, see below at note 270.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  90\n\nnext morning he reported this to the king,204 who ordered it [i.e., the gate] to be \nclosed205 and the great Green Gate206 to be opened. Each Friday evening, the king \norganized a festival there. It is said that at the western gate, where the son of King \nUhrayqil was killed, there are [buried] fourteen hundred Muslim martyrs.", "start_char_idx": 37366, "end_char_idx": 40890, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d6ab94cf-eca8-4db4-8688-481f81092a10": {"__data__": {"id_": "d6ab94cf-eca8-4db4-8688-481f81092a10", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "853398cf-29b5-4e91-a259-52b71c9e6501", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "6003b70b129713918ef83a659e28e3c96383f147950c9b27731e1ae2d57d5b39", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "42ade679-735b-4a3b-b0e7-95185bdbe0d5", "node_type": "1", "metadata": {}, "hash": "74bc50dc67f0e47a99f752e1c7819cd40a5807f1b0425e40e4596a0294aca2e3", "class_name": "RelatedNodeInfo"}}, "text": "As to [this] \nsecond gate, it belongs to his [i.e., the king\u2019s] second vizier. One night, when it was \nour turn [to patrol], we heard dhikr sessions as loud as [festivities celebrating] the \nHajj such that we thought that the Battle was taking place in the city. There are one \nhundred and eighty colleges for the pursuit of knowledge in the city, to the point \nthat there were firewood vendors in the city writing on [sheets of paper used for] \nfatwas. One never saw any dust or pebbles in the city207 nor smoke in the air. Each \nyear, Uhrayqil sends a ship to the city with a hundred silent men208 carrying black \nstones, their heads bowed. They lay them on the ground within the circuit of the \ncity wall. They [also] bring gifts. [They do] all of that in order to visit the church of \nUhrayqil\u2019s son, which is where he was killed. It stands in the center of the city and \nis famous for its architecture.209 It was built just south of a mosque called Qayl\u016bl\u0101,210 \nwhich can be reached by way of a staircase of white stone. It is famous for its many \nscholars. There is a mosque known as Ibn \u02bfAwf. Sixty martyrs are buried there. In \nthe western part of the city, there is a mosque called al-\u02bfAmr\u012b211 and another one \nbelonging to Ibn \u02bfAwf.212 Another [mosque] stands at the eastern gate. It is called \nal-Fakhriyya213 and houses sixty students. In the north of the city, there are seven tall \n\n204. St: \u201cthe king Y\u016bsuf\u201d\n205. Note that the Ayyubid Ibn Jumay\u02bf (\u1e6cab\u02bf al-Iskandariyya, 55) writes that the Rosetta Gate is closed.\n206. St: \u201cal-Khi\u1e0dr\u2019s Gate\u201d\n207. St: \u201cthe city\u2019s lanes\u201d\n208. Manuscripts A1 and A2 have \u1e63.b.\u1e6d, whose meaning I have been unable to determine. Here, I interpret it \n\nas sabt; see Lane, Lexicon, 4:1288. Manuscript St has \u1e63.n.d.\u02be.d, which may be related to \u1e63ind\u012bd, \u201cchief\u201d or \u201cbrave \nman.\u201d\n\n209. St: \u201cfor its columns\u201d\n210. St: \u201cQayl\u012bl\u0101\u201d\n211. I prefer to interpret the name of this mosque as \u201cal-\u02bfAmr\u012b,\u201d referring to the mosque \u02bfAmr b. al-\u02bf\u0100\u1e63 built \n\nafter conquering Alexandria in 21/642. See the similar use of this nisba in, e.g., al-Nuwayr\u012b, Nih\u0101yat al-arab \nf\u012b fun\u016bn al-adab, ed. A\u1e25mad Zak\u012b B\u0101sh\u0101 et al. (Cairo: Ma\u1e6dba\u02bfat D\u0101r al-Kutub al-Mi\u1e63riyya/al-Hay\u02bea al-Mi\u1e63riyya \nal-\u02bf\u0100mma li-l-Kit\u0101b, 1342\u20131418/1923\u201397), 19:319 in reference to the Mosque of \u02bfAmr b. al-\u02bf\u0100\u1e63 in Fus\u1e6d\u0101\u1e6d. \nConsidering the explicit western location of the mosque mentioned here, it seems less likely that the text refers \nto the mosque known as al-J\u0101mi\u02bf al-\u02bfImar\u012b, located on today\u2019s Sh\u0101ri\u02bf Ab\u012b Dard\u0101\u02be. The text would probably have \nconsidered this to have lain in the southern part of the city.\n\n212. See al-Nuwayr\u012b, Kit\u0101b al-Ilm\u0101m bi-l-i\u02bfl\u0101m f\u012b-m\u0101 jarat bihi al-a\u1e25k\u0101m wa-l-um\u016br al-maq\u1e0diyya f\u012b waq\u02bfat \nal-Iskandariyya, ed.", "start_char_idx": 40891, "end_char_idx": 43608, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "42ade679-735b-4a3b-b0e7-95185bdbe0d5": {"__data__": {"id_": "42ade679-735b-4a3b-b0e7-95185bdbe0d5", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d6ab94cf-eca8-4db4-8688-481f81092a10", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "8916d0d9bb9c1505073293607cbd1824819dcc1241cf1c59ed4e6a5665b57626", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2d27f56c-5152-422d-9748-d4a85e169eeb", "node_type": "1", "metadata": {}, "hash": "9e918b278c51a30184a2873882e1280594635d8cd0979bdcf3ac1ea70f933d81", "class_name": "RelatedNodeInfo"}}, "text": "\u00c9tienne Combe and \u02bf Az\u012bz S. \u02bf A\u1e6diyya (Hyderabad: D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, 1968\u201376), \n4:45, who writes that it was customary to appoint a descendant of the Companion \u02bfAbd al-Ra\u1e25m\u0101n b. \u02bfAwf as the \nWestern Mosque\u2019s overseer.\n\n213. St: \u201cal-Fakhr.\u201d This is the Fakhr or Fakhriyya college. Al-Nuwayr\u012b writes that during Pierre de Lusignan\u2019s \nsack of Alexandria in 767/1365, European raiders \u201cset fire to the gate of the Fakhr college, located near the \nRosetta Gate\u201d (al-Ilm\u0101m, 2:166). See also \u02bfAbd al-\u02bfAz\u012bz S\u0101lim, Ta\u02ber\u012bkh al-Iskandariyya wa-\u1e25a\u1e0d\u0101ratih\u0101 f\u012b al-\u02bfa\u1e63r \nal-isl\u0101m\u012b (Alexandria: Mu\u02beassasat Shab\u0101b al-J\u0101mi\u02bfa, 1982), 477.", "start_char_idx": 43609, "end_char_idx": 44243, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2d27f56c-5152-422d-9748-d4a85e169eeb": {"__data__": {"id_": "2d27f56c-5152-422d-9748-d4a85e169eeb", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "42ade679-735b-4a3b-b0e7-95185bdbe0d5", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "9c43edcbce7b1b1b85be0d9835f3d8794a4ee87937be340e1ca7cddf75cfe7e3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2dc66238-bfb1-4124-8c42-e201667c2158", "node_type": "1", "metadata": {}, "hash": "4ab934bbf670a49d2ce0be4cb0d5de5601bafcb1569d1463f564f8ec359a5b14", "class_name": "RelatedNodeInfo"}}, "text": "91  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nwatchtowers where archers are stationed, each of whom can shoot up to seven miles. \nIn the western part of the city is a gate called the Gate of Blessing and al-Khi\u1e0dr\u2019s Gate, \npeace be upon him. The king visits it each Friday and spends much charity on it. The \nlarge congregational mosque is called214 the Strangers\u2019 Mosque. It has three hundred \nresident students. In its northern corner is where \u02bfAmr b. al-\u02bf\u0100\u1e63 stayed when he \nfired mangonels when the city was taken. Outside the city is a mosque known as the \nMosque of the Pillar. Next to it stand two columns, one large and one small.215 They \nsay that the column marks [the location of] a treasure. In the winter and spring,216 \nthe king orders a large tent to be set up at the base of the large column. The king \ngoes out and has green, white, and red banners hung on the walls and places [built] \nfor amusement. This is also the time when the king orders the opening of the canal \nand has it cleaned until its bottom is clearly visible because it is paved with white \nmarble. Ships come [to the city] via the canal during the period of the Nile flood. Over \nmany days, people visit the places for amusement and engage in buying and selling \nor stroll. At the gates of the city\u2019s mosques are hung so many lamps that someone \nwho has dropped something at night will easily find it.\n\n[\u00b69] Five miles north of the city stands a ruined lighthouse in the sea. There are \nseven vaults, on top of which stand five vaults, on top of which three vaults, on top \nof which one vault. The height and width of each of the first [i.e., lowest] vaults217 is \ntwenty-seven practical cubits.218 At its center stands a rectangular lighthouse, which \none ascends via ninety-nine stairs. The height and width of each stair is forty cubits. \nIt is made of yellow copper and engraved with individuals and groups of people. Each \nof their [sic] doors has three pipes, which make a thunderous sound when they are \nturned.219 Behind the four doors is a mirror made of \u2026220 and decorated with gold. On \ntop of it stands a silver banner, which turns in whatever direction the mirror turns. \nWhen the sun is in the east or the west, it is turned in that direction with the help \nof devices. Whoever is inside can see someone opposite at a distance of up to eight \nthousand miles. That is what is written about it. We found it inoperative [but] still \nmatching that description. It is said that the reason that it no longer operated is that \n\n214. St: \u201cis known as\u201d\n215. The large pillar is the so-called Column of the Pillars (\u02bfam\u016bd al-saw\u0101r\u012b; Diocletian\u2019s Column/Pompey\u2019s \n\nPillar), which appears in nearly all descriptions of the city. Like our text, al-Haraw\u012b, Kit\u0101b al-Ish\u0101r\u0101t il\u0101 ma\u02bfrifat \nal-ziy\u0101r\u0101t, ed. Janine Sourdel-Thomine, Guide des lieux de p\u00e8lerinage (Damascus: Institut Fran\u00e7ais de Damas, \n1953), 47, locates a Mosque of the Pillar near the Column of the Pillars.\n\n216. Lit. \u201cwhen the flowers bloom\u201d; cf. Persian bah\u0101r.\n217. St: \u201cthose first vaults\u201d\n218. A practical cubit (dhir\u0101\u02bf al-\u02bfamal) equals 66.5 centimeters; see Walther Hinz, Islamische Masse und \n\nGewichte umgerechnet ins metrische System (Leiden: E. J. Brill, 1955), 55. Twenty-seven practical cubits equals \n17.955 meters.\n\n219. Or \u201crubbed\u201d\n220. Manuscripts A1 and A2 have h.\u02be.n.b.dh.\u02be.n here and manuscript St has h.\u02be.n.y.d.\u02be.n.", "start_char_idx": 44247, "end_char_idx": 47634, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2dc66238-bfb1-4124-8c42-e201667c2158": {"__data__": {"id_": "2dc66238-bfb1-4124-8c42-e201667c2158", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2d27f56c-5152-422d-9748-d4a85e169eeb", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "a0cb253fc32370ca7cf714f84ce4b6549d3799b21be8ca7e1f1694715a221aaf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "75c61ae2-30f6-4525-92d2-50030ce9e2af", "node_type": "1", "metadata": {}, "hash": "3b24deadf77f6b962db2ba7609fe9f2e036eed669842d28c4d1e1c4c18376221", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  92\n\nthe son of Uhrayqil, when he came to the fortified city221 during the battle known \nas Uhrayqil, saw what was happening in the city when the mirror was turned in his \ndirection. Uhrayqil had enjoined his son, saying, \u201cWhen the fighting starts, turn the \nmirror in my direction so that I see what you are doing.\u201d So, when he reached the \ncity, he informed the treasurer about this. When the battle ensued, Uhrayqil\u2019s son \nwas killed and his people made captive. The treasurer destroyed its [i.e., the mirror\u2019s] \nability to move and fled. We witnessed that. \n\n[\u00b610] I stayed there222 for forty years, [which felt] like forty days. Oh, what a city! \nThere one finds gardens and pure water. Its inhabitants do only what is good. They \nunceasingly recite the Qur\u02be\u0101n and pursue knowledge, day or night. Their faith \nilluminates and an inner light shines forth. There one finds saints whose secrets are \nclear, whose miracles are overwhelming, and whose sayings are correct. May God \nrenew to us their blessings223 and make us benefit by the support of them all!224\n\nThe Account\u2019s Date\n\nHaving established the text, we are now in a position to analyze the account\u2019s contents. \nBefore we do so, some words on the date of its composition are in order. At the beginning of \nthe text, Ibn \u02bfAbd al-Wahh\u0101b writes that he arrived in Alexandria in the month of Mu\u1e25arram \nin the year 560 (November\u2013December 1164), during the governorship of one Ayy\u016bb \nal-Kurd\u012b (para. 2). This governor is not mentioned among the city\u2019s governors in accounts \nby Muslim historians of the turbulent last years of the Fatimid caliphate.225 Perhaps the \n\n221. Ar. thaghr, a word that can mean \u201cfortified city\u201d as well as \u201cfrontier\u201d and is often associated with jih\u0101d. \nFor discussions of this term, see Ralph W. Brauer, Boundaries and Frontiers in Medieval Muslim Geography \n(Philadelphia: The American Philosophical Society, 1995), 14, and Asa Eger, \u201c\u1e24i\u1e63n, Rib\u0101\u1e6d, Thaghr or Qa\u1e63r? \nSemantics and Systems of Frontier Fortifications in the Early Islamic Period,\u201d in The Lineaments of Islam: \nStudies in Honor of Fred McGraw Donner, ed. Paul M. Cobb, 427\u201355 (Leiden: Brill, 2012), 437\u201340. Medieval Muslim \nauthors frequently called Alexandria a thaghr. See EI2, s.v. \u201cal-Thugh\u016br,\u201d and EI3, s.v. \u201cAlexandria.\u201d \n\n222. St: \u201cin the city\u201d\n223. St: \u201cthe blessings of all people\u201d\n224. St adds: \u201cAmen! Praise be to God, Lord of the worlds!\u201d\n225. If the text refers to a historical person, he may have been a successor of the popular am\u012br Murtafi\u02bf b. Fa\u1e25l \n\n(or Mujall\u0101), better known as al-Khalw\u0101\u1e63, whom the Fatimid grand vizier \u1e0cirgh\u0101m appointed over Alexandria \nin an attempt to strengthen his own power base in Cairo and who was killed on Rab\u012b\u02bf II 8, 559/March 5, 1164. \nSee Claude Cahen, \u201cUn r\u00e9cit in\u00e9dit du vizirat de Dirgh\u0101m,\u201d Annales islamologiques 8 (1969): 27\u201346, at 41\u201342; \nal-Maqr\u012bz\u012b, Itti\u02bf\u0101\u1e93 al-\u1e25unaf\u0101\u02be bi-akhb\u0101r al-a\u02beimma al-f\u0101\u1e6dimiyy\u012bn al-khulaf\u0101\u02be, ed.", "start_char_idx": 47638, "end_char_idx": 50660, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "75c61ae2-30f6-4525-92d2-50030ce9e2af": {"__data__": {"id_": "75c61ae2-30f6-4525-92d2-50030ce9e2af", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2dc66238-bfb1-4124-8c42-e201667c2158", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "ede95beca27f63a6ed3ee0ad20d698cda84c0350addb0bc7b6168de05c8e70af", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0c4b614a-0632-4c6c-aadb-8b7fc7353812", "node_type": "1", "metadata": {}, "hash": "6f0b16c7943375b808ad82ca8cfc1bd0842777042ccd17e1a8e6af0e1663562a", "class_name": "RelatedNodeInfo"}}, "text": "Jam\u0101l al-D\u012bn al-Shayy\u0101l (Cairo: \nal-Majlis al-A\u02bfl\u0101 li-l-Shu\u02be\u016bn al-Isl\u0101miyya, 1416/1996), 3:262, 264; al-Nuwayr\u012b, Nih\u0101yat al-arab, 28:332; \u02bfUm\u0101ra \nal-Yaman\u012b, al-Nukat al-\u02bfa\u1e63riyya f\u012b akhb\u0101r al-wuzar\u0101\u02be al-mi\u1e63riyya, ed. Hartwig Derenbourg in \u02bfOumara du Y\u00e9men: \nSa vie et son oeuvre, vol. 1: Autobiographie et r\u00e9cits sur les vizirs d\u2019\u00c9gypte (Paris: Ernest Leroux, 1897), 140\u201344; \ncf. the dating in \u02bfIm\u0101d al-D\u012bn al-I\u1e63fah\u0101n\u012b (attr.), al-Bust\u0101n al-j\u0101mi\u02bf li-jam\u012b\u02bf taw\u0101r\u012bkh ahl al-zam\u0101n, ed. \u02bfUmar \n\u02bfA. Tadmur\u012b (Beirut: al-Maktaba al-\u02bfA\u1e63riyya, 1423/2002), 385. In mid-562/early 1167, historians report, Najm \nal-D\u012bn Ibn Ma\u1e63\u0101l (d. 574/1178), son of a well-known and homonymous vizier (on whom see EI2, s.v. \u201cIbn Ma\u1e63\u0101l\u201d), \nwas governor of Alexandria. See Ibn Ab\u012b \u1e6cayy, cited in Ab\u016b Sh\u0101ma, Kit\u0101b al-Raw\u1e0datayn f\u012b akhb\u0101r al-dawlatayn \nal-n\u016briyya wa-l-\u1e63al\u0101\u1e25iyya, ed. Ibr\u0101h\u012bm al-Zaybaq (Beirut: Mu\u02beassasat al-Ris\u0101la, 1418/1997), 2:96; al-Nuwayr\u012b, \nNih\u0101yat al-arab, 28:336\u201337; al-Maqr\u012bz\u012b, al-Maw\u0101\u02bfi\u1e93 wa-l-i\u02bftib\u0101r f\u012b dhikr al-khi\u1e6da\u1e6d wa-l-\u0101th\u0101r, ed. Ayman F. Sayyid \n\n\n\n93  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\ndate is corrupted and should be read as 562/1167, when Saladin (Y\u016bsuf b. Ayy\u016bb al-Kurd\u012b) \nbriefly controlled Alexandria on behalf of his uncle, the Zengid commander Sh\u012brk\u016bh,226 or \nas 565/1169, when Saladin\u2019s father, Najm al-D\u012bn Ayy\u016bb al-Kurd\u012b, received Alexandria as an \niq\u1e6d\u0101\u02bf.227 At the end of the text, our author writes that he stayed in Alexandria for forty years \n(para. 10). This suggests that he composed the text around 600/1203\u20134. However, these \nwords cannot be accepted uncritically. The number forty is often used in a symbolic way, \nusually to indicate a great multitude or divine presence.228 Here, the author seems to address \nthe reader\u2019s religio-activist sentiments. Ibn \u02bfAbd al-Wahh\u0101b\u2019s claim to have conducted rib\u0101\u1e6d \nin Alexandria \u201cfor forty years, [which felt] like forty days\u201d evokes the many traditions on \nthe virtues of performing rib\u0101\u1e6d in Alexandria for forty days or nights. One such tradition, \nrecorded in Ibn al-\u1e62abb\u0101gh\u2019s Fa\u1e0d\u0101\u02beil al-Iskandariyya, for example, has the Meccan scholar \n\u02bfAbd al-\u02bfAz\u012bz b. Ab\u012b Raww\u0101d (d.", "start_char_idx": 50661, "end_char_idx": 52807, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0c4b614a-0632-4c6c-aadb-8b7fc7353812": {"__data__": {"id_": "0c4b614a-0632-4c6c-aadb-8b7fc7353812", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "75c61ae2-30f6-4525-92d2-50030ce9e2af", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "6c894c2269deea63e9c2ee60f5a0fc94e0fc93782d62221d1ff461f21fbb6cd2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c10de61a-4225-4fe0-8cdc-f326a3fe2b2a", "node_type": "1", "metadata": {}, "hash": "55979dd7dfd19ccbfe53dcc309f0ad5402a75196f59ee6a71033b0f574f65728", "class_name": "RelatedNodeInfo"}}, "text": "159/775\u201376) say: \n\n\u201cFor sixty years, I resided near God\u2019s sacred House [i.e., the Ka\u02bfba], living a pious and \nascetic life. But would God have granted me the possibility to depart for Alexandria in \norder to engage in rib\u0101\u1e6d there for forty nights, I would have preferred that over the \nsixty years of pious life near God\u2019s House.\u201d229\n\nOther traditions state that performing rib\u0101\u1e6d in Alexandria for the duration of forty days \nor nights is better than sixty pilgrimages in addition to the Hajj and frees the mur\u0101bi\u1e6d \nfrom punishment after death.230 Many traditions recommend a forty-day period of rib\u0101\u1e6d \nin other coastal regions.231 Like the reports on Alexandria, they agree with a reportedly \nProphetic tradition saying that \u201ca full period of rib\u0101\u1e6d consists of forty days,\u201d232 which many \n\n(London: Al-Furq\u0101n Islamic Heritage Foundation, 2002\u20133), 1:472; \u02bfIm\u0101d al-D\u012bn al-I\u1e63fah\u0101n\u012b, al-Bust\u0101n, 393. Ayy\u016bb \nal-Kurd\u012b, then, may have governed the city between 559/1164 and 562/1167.\n\n226. Ab\u016b Sh\u0101ma, al-Raw\u1e0datayn, 2:13, 98; al-Nuwayr\u012b, Nih\u0101yat al-arab, 28:336\u201337. Note that manuscript St \nidentifies Alexandria\u2019s governor elsewhere as a certain Y\u016bsuf; see note 110 of the edition.\n\n227. Al-Maqr\u012bz\u012b, Kit\u0101b al-Muqaff\u0101 al-kab\u012br, ed. Mu\u1e25ammad al-Ya\u02bfl\u0101w\u012b (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, \n1411/1991), 2:380 (no. 896).\n\n228. Lawrence I. Conrad, \u201cAbraha and Mu\u1e25ammad: Some Observations Apropos of Chronology and Literary \nTopoi in the Early Arabic Historical Tradition,\u201d Bulletin of the School of Oriental and African Studies 50, no. 2 \n(1987): 225\u201340, at 230\u201332.\n\n229. Ibn al-\u1e62abb\u0101gh, Fa\u1e0d\u0101\u02beil al-Iskandariyya, ed. Jelle Bruning (in preparation), no. 9.\n230. Ibid., nos. 4, 5, 7, 27, and 38.\n231. See Suliman Bashear, \u201cApocalyptic and Other Materials on Early Muslim-Byzantine Wars: A Review \n\nof Arabic Sources,\u201d Journal of the Royal Asiatic Society, 3rd ser., 1, no. 2 (1991): 173\u2013207, at 194\u201395, for such \ntraditions concerning rib\u0101\u1e6d on the Syrian coast.\n\n232.  Most sources refer to Ibn Ab\u012b Shayba, al-Kit\u0101b al-mu\u1e63annaf f\u012b al-a\u1e25\u0101d\u012bth wa-l-\u0101th\u0101r, ed. \u02bfAbd al-Kh\u0101liq \nal-Afgh\u0101n\u012b, Sayyid Y\u016bsuf \u02bfAl\u012b, and Mukht\u0101r A\u1e25mad al-Nadw\u012b (Hyderabad: n.p./Mumbai: al-D\u0101r al-Salafiyya, \n1386\u20131403/1966\u201383), 5:328 = ed. Mu\u1e25ammad \u02bfA. Sh\u0101h\u012bn (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1416/1995), 4:225 (nos. \n19449\u201350), and al-\u1e6cabar\u0101n\u012b, al-Mu\u02bfjam al-kab\u012br, ed. \u1e24amd\u012b \u02bfA. al-Salaf\u012b (Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, \n1344/2001\u20132), 8:133 (no. 7606).", "start_char_idx": 52808, "end_char_idx": 55227, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c10de61a-4225-4fe0-8cdc-f326a3fe2b2a": {"__data__": {"id_": "c10de61a-4225-4fe0-8cdc-f326a3fe2b2a", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0c4b614a-0632-4c6c-aadb-8b7fc7353812", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "3d51a38b8befe54da8f5183a89da74116db437ccf83ed48ae94b2bc145e8add9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9292e93f-5755-49ba-94eb-6bce846ad308", "node_type": "1", "metadata": {}, "hash": "818afdb7b94e1a2c241d56a938fe6ccd34d738852d59d04f005f5fbbe333e315", "class_name": "RelatedNodeInfo"}}, "text": "7606). See also al-Suy\u016b\u1e6d\u012b, J\u0101mi\u02bf al-a\u1e25\u0101d\u012bth: Al-J\u0101mi\u02bf al-\u1e63agh\u012br wa-zaw\u0101\u02beiduhu wa-l-J\u0101mi\u02bf \nal-kab\u012br, ed. \u02bfAbb\u0101s A. \u1e62aqr and A\u1e25mad \u02bfAbd al-Jaww\u0101d (Beirut: D\u0101r al-Fikr, 1414/1994), 4:127 (no. 10604), and \n\n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  94\n\nscholars knew, although not all accepted its historicity.233 Our author\u2019s claim to a forty-year \nresidence in Alexandria is, most likely, part of his rhetoric to convince the reader of the \nvirtues of rib\u0101\u1e6d in Alexandria and cannot be taken at face value.\n\nIn fact, circumstantial evidence from Ibn \u02bfAbd al-Wahh\u0101b\u2019s description of the city makes \nit very likely that the text dates to the late Ayyubid or early Mamluk period. First, the \naccount clearly postdates the foundation of Alexandria\u2019s \u02bfAwfiyya college by the Fatimid \nvizier Ri\u1e0dw\u0101n b. Walakhsh\u012b in 532/1137\u201338 on the city\u2019s main east-west street, the ma\u1e25ajja.234 \nAlthough he calls it a mosque,235 Ibn \u02bfAbd al-Wahh\u0101b refers to this college in paragraph 8. \nReferences to this college in historical sources decline after the death of its first professor \nand eponym, Ab\u016b \u1e6c\u0101hir Ibn \u02bfAwf, in 581/1185. Importantly, it is highly unlikely, as Gary \nLeiser has noted, that the college\u2019s initial fame, if not its existence, endured into the Mamluk \nperiod.236\n\nSecond, the author\u2019s identification of the city\u2019s main congregational mosque as \u201cthe \nStrangers\u2019 Mosque\u201d (j\u0101mi\u02bf al-ghurab\u0101\u02be, para. 8) supports a date of composition between \nthe mid-sixth/twelfth and early eighth/fourteenth century. Without doubt, what is meant \nhere is the Western Mosque (al-j\u0101mi\u02bf al-gharb\u012b), one of the city\u2019s two main mosques after \nthe Fatimid caliph al-\u1e24\u0101kim built the Mosque of al-\u02bfA\u1e6d\u1e6d\u0101r\u012bn in 404/1013 in the center of the \ncity.237 (In the course of the text\u2019s transmission, the word al-ghurab\u0101\u02be must have replaced \nits near homograph al-gharb\u012b.) The Western Mosque stood in the northwestern part of the \ncity in the immediate vicinity of the city\u2019s oldest mosque, built by the conqueror \u02bfAmr b. \nal-\u02bf\u0100\u1e63 in the early 20s/640s.238 The text\u2019s association of the Strangers\u2019 Mosque with \u02bfAmr b. \nal-\u02bf\u0100\u1e63 (its northern corner being described as \u201cwhere \u02bfAmr b. al-\u02bf\u0100\u1e63 stayed when he fired \nmangonels when the city was taken\u201d) further supports its identification with the Western \nMosque. What is relevant for the dating of our text is that Muslim historians report that \nSaladin (re)built the Western Mosque and made it the city\u2019s sole congregational mosque \nby prohibiting delivery of Friday sermons in the Fatimid Mosque of al-\u02bfA\u1e6d\u1e6d\u0101r\u012bn.239 The text \n\nal-Muttaq\u012b al-Hind\u012b, Kanz al-\u02bfumm\u0101l f\u012b sunan al-aqw\u0101l wa-l-af\u02bf\u0101l, ed. \u1e62afwat al-Saqq\u0101 and Bakr\u012b al-\u1e24ayy\u0101n\u012b \n(Beirut: Mu\u02beassasat al-Ris\u0101la, 1405\u20137/1985\u201386), 8:531 (no. 24014).\n\n233.", "start_char_idx": 55221, "end_char_idx": 57998, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9292e93f-5755-49ba-94eb-6bce846ad308": {"__data__": {"id_": "9292e93f-5755-49ba-94eb-6bce846ad308", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c10de61a-4225-4fe0-8cdc-f326a3fe2b2a", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "53babdcd9032f7293393ab4edc02b515a384745737a6410cbb44247fb46892c8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5303ac80-23e8-4cb9-ba48-dfcee5b3d12f", "node_type": "1", "metadata": {}, "hash": "08df8b2aa7cefaf188f409b74c8db331dbccefd6bd07a50c089147313288b719", "class_name": "RelatedNodeInfo"}}, "text": "24014).\n\n233.  The M\u0101lik\u012b Ibn Ab\u012b Zayd al-Qayraw\u0101n\u012b, in al-Naw\u0101dir wa-l-ziy\u0101d\u0101t \u02bf al\u0101 m\u0101 f\u012b al-Mudawwana min ghayrih\u0101 \nmin al-ummah\u0101t, ed. Mu\u1e25ammad Am\u012bn B\u016bkhubza (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1999), 3:15, and the \u1e24anbal\u012b \nIbn Qud\u0101ma, in al-Mughn\u012b, ed. \u02bfAbd All\u0101h b. \u02bfAbd al-Mu\u1e25sin al-Turk\u012b and \u02bfAbd al-Fatt\u0101\u1e25 M. al-\u1e24ilw (Riyadh: D\u0101r \n\u02bf\u0100lam al-Kutub, 1417/1997), 13:18\u201325, include the tradition in their discussions on rib\u0101\u1e6d. Al-Sakh\u0101w\u012b, al-Ajwiba \nal-mur\u1e0diya, ed. Mu\u1e25ammad I. M. Ibr\u0101h\u012bm (Riyadh: D\u0101r al-R\u0101ya, 1418/1997\u201398), 1:126, notes that the isn\u0101d \nincludes a rejected transmitter.\n\n234.  Paul E. Walker, \u201cF\u0101\u1e6dimid Alexandria as an Entrep\u00f4t in the East-West Exchange of Islamic Scholarship,\u201d \nAl-Mas\u0101q 26, no. 1 (2014): 36\u201348, at 38\u201339. For the college\u2019s location on the ma\u1e25ajja, see al-Qalqashand\u012b, \u1e62ub\u1e25 \nal-a\u02bfsh\u0101, 10:458. \n\n235. See Ibn Jubayr, Ri\u1e25la, 17, for the multifunctional nature of some of Alexandria\u2019s mosques.\n236. Gary Leiser, \u201cThe Restoration of Sunnism in Egypt: Madrasas and Mudarris\u016bn, 495\u2013647/1101\u20131249\u201d \n\n(PhD diss., University of Pennsylvania, 1976), 148\u201351, esp. 150\u201351. See also Walker, \u201cF\u0101\u1e6dimid Alexandria,\u201d 47\u201348.\n237. Behrens-Abouseif, \u201cTopographie d\u2019Alexandrie,\u201d 116\u201318 and 121\u201323.\n238. Ibid., 114 and 117.\n239. Al-Nuwayr\u012b, al-Ilm\u0101m, 4:40; al-Maqr\u012bz\u012b, Itti\u02bf\u0101\u1e93, 2:321.\n\n\n\n95  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nseems to refer to this situation. It is unaware of the Mamluk sultan al-N\u0101\u1e63ir Mu\u1e25ammad\u2019s \nreintroduction of the (now Sunni) Friday sermon in the Mosque of al-\u02bfA\u1e6d\u1e6d\u0101r\u012bn in 731/1330,240 \nafter which Alexandria had two congregational mosques.\n\nThird and last, our author\u2019s description of Alexandria\u2019s famous lighthouse narrows \ndown the possible date of text\u2019s composition considerably. He writes about \u201ca rectangular \nlighthouse\u201d that is no longer fully functional (para. 9). For centuries the lighthouse had a \nthree-level composition, but by the late seventh/thirteenth century it is known to have \nlost its two upper structures; only its first, rectangular tier still stood.241 The latest known \nauthor to describe the lighthouse as a three-story building is Y\u0101q\u016bt al-R\u016bm\u012b, who wrote ca. \n622/1225. Later authors mention only a rectangular single-story tower.242 The lighthouse \ndid not survive into the second half of the eighth/fourteenth century.", "start_char_idx": 57985, "end_char_idx": 60288, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5303ac80-23e8-4cb9-ba48-dfcee5b3d12f": {"__data__": {"id_": "5303ac80-23e8-4cb9-ba48-dfcee5b3d12f", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9292e93f-5755-49ba-94eb-6bce846ad308", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "c0ca637fd0a759cf38dd95a4d08c7034f5f9a707b0769233f91902ffdf876529", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2bbd751d-d3e2-497e-9c36-509f2ac5ba9b", "node_type": "1", "metadata": {}, "hash": "a2a7d4ce05320f5289b07f30e72585a4aa35d4b1a29ad54ba4ec12503af38deb", "class_name": "RelatedNodeInfo"}}, "text": "When Ibn Ba\u1e6d\u1e6d\u016b\u1e6da \nvisited Alexandria in 750/1349\u201350, he saw the lighthouse fully in ruins.243 Taken together, \nthese three features of Ibn \u02bfAbd al-Wahh\u0101b\u2019s description of Alexandria leave little room \nfor doubt that we are dealing with a text written between 622/1225 and 731/1330. The \naccount\u2019s reference to the \u02bfAwfiyya college makes a date of composition before the eighth/\nfourteenth century most likely.\n\nAnalysis: A Call for the Defense of Alexandria\n\nAlexandria\u2019s Defenses and Islamic Virtues\n\nAs noted earlier, this Ayyubid or early Mamluk text ascribes to Alexandria a special place \nin the Realm of Islam and calls for its defense. In order to mobilize Muslims to perform \nrib\u0101\u1e6d in Alexandria, Ibn \u02bfAbd al-Wahh\u0101b first argues that the city stands out for its defenses \nand Islamic virtues (paras. 2\u20135, 8). He starts with a hyperbolic description of Alexandria\u2019s \nfortifications and garrison, combining fact and fiction. An account of his difficult entry into \nthe city allows our author to describe in detail the city\u2019s eastern gate, which he calls the \nGate of Mu\u1e25ammad.244 He describes it as \u201ca small gate plated with iron\u201d reached by crossing \na heavy drawbridge over a moat that protected the city. The gatekeepers, he writes, refused \nto let him enter the city without official permission to do so (para. 2). This account agrees \nwith contemporary descriptions of Alexandria. Writing in 688/1289, the North African \npilgrim al-\u02bfAbdar\u012b, for example, describes the doors of the city\u2019s gates as \u201cmost precisely \nand perfectly plated with iron, on both the inside and the outside.\u201d245 The Mamluk historian \nIbn Sh\u0101h\u012bn al-\u1e92\u0101hir\u012b, writing ca. 857/1453, similarly notes that \u201ceach gate [in Alexandria\u2019s \n\n240. Al-Nuwayr\u012b, al-Ilm\u0101m, 4:40.\n241. Doris Behrens-Abouseif, \u201cThe Islamic History of the Lighthouse of Alexandria,\u201d Muqarnas 23 (2006): \n\n1\u201314, at 8.\n242. Ibid., 7\u20138.\n243. Ibn Ba\u1e6d\u1e6d\u016b\u1e6da, Tu\u1e25fat al-nu\u1e93\u1e93\u0101r, 1:181.\n244. See paragraph 8. This name for the city\u2019s eastern gate, which was more commonly known as Rosetta \n\nGate, is also found in works on Alexandria\u2019s religious virtues: Ibn al-\u1e62abb\u0101gh, Fa\u1e0d\u0101\u02beil al-Iskandariyya, no. 9, and \nal-Ris\u0101la al-\u02bfAwfiyya f\u012b fa\u1e0dl al-Iskandariyya, cited in Ibn Duqm\u0101q, Kit\u0101b al-Inti\u1e63\u0101r li-w\u0101si\u1e6dat \u02bfiqd al-am\u1e63\u0101r, ed. \nKarl Vollers (Cairo: al-Ma\u1e6dba\u02bfa al-Am\u012briyya, 1309\u201314/1893\u201396), 5:117\u201318. \n\n245. Al-\u02bfAbdar\u012b, al-Ri\u1e25la al-maghribiyya, 140.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  96\n\ncity walls] has three iron doors.\u201d Like our author, he also writes that a moat surrounds the \ncity, and that the moat was filled with water from the Mediterranean in the event of an \nattack.246 Al-Nuwayr\u012b (d. 775/1372) confirms this moat\u2019s existence in Ibn \u02bfAbd al-Wahh\u0101b\u2019s \ntime.247 Some references to the city\u2019s defenses elsewhere in the text, such as the \u201cseven tall \nwatchtowers\u201d our author locates in the north of the city (para.", "start_char_idx": 60289, "end_char_idx": 63214, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2bbd751d-d3e2-497e-9c36-509f2ac5ba9b": {"__data__": {"id_": "2bbd751d-d3e2-497e-9c36-509f2ac5ba9b", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5303ac80-23e8-4cb9-ba48-dfcee5b3d12f", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "672c9e0c9dd4b7e5b95db7e8bedaae1d25f3b9cdbe1e761c255864351d1d27c1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "136ac0c2-896d-4c54-b4c7-aa4752fad0f6", "node_type": "1", "metadata": {}, "hash": "42453d438f012a785a97aea2793eb72c52dd774a79ae6b84d2e850dfca1c55b7", "class_name": "RelatedNodeInfo"}}, "text": "8), also agree with what is \nknown about Alexandria\u2019s seventh/thirteenth- or eighth/fourteenth-century cityscape.248 \nBut his emphatic description of the city\u2019s inaccessibility\u2014not only the fortifications and \nthe steadfast gatekeepers, but also the repeated interrogations to which the city\u2019s governor \nallegedly subjected him (para. 3)\u2014serves to highlight the exclusiveness of Alexandria as a \nlocation of rib\u0101\u1e6d performance.\n\nIn fact, the text\u2019s opening paragraphs describe Ibn \u02bfAbd al-Wahh\u0101b\u2019s enlisting in \nAlexandria\u2019s garrison as an initiation into a brotherhood of companions-in-arms. The \ngovernor\u2019s severe interrogations form a liminal stage our author had to pass through in \norder to join the garrison. Once he had successfully endured these interrogations, the \ngovernor is said to have assigned him to an army unit and to have given him expensive \nweapons and a horse (para. 3). Here, our author evidently weaves fictional elements into \nhis text. In reality, voluntary warriors were not registered into army units but supported \nAyyubid and early Mamluk armies as auxiliary forces.249 They were not on a military payroll \nbut were paid from the alms tax (\u1e63adaqa) and may have received a part of the war booty.250 In \nAlexandria, volunteer warriors are known to have joined religious (often Sufi) communities, \nmany of which preferred not to receive financial support from the state and lived in rib\u0101\u1e6ds \nlocated on the coast, in the city wall\u2019s towers, or in religiously meaningful locations, such as \nin or near the lighthouse.251\n\n246. Al-\u1e92\u0101hir\u012b, Zubdat Kashf al-mam\u0101lik wa-bay\u0101n al-\u1e6duruq wa-l-mas\u0101lik, ed. Paul Ravaisse (Paris: Imprimerie \nNationale, 1894), 39.\n\n247. Al-Nuwayr\u012b, al-Ilm\u0101m, 3:212\u201314, esp. 213.\n248. For these or similar watchtowers, called rib\u0101\u1e6ds, see Ibn Rusta, Kit\u0101b al-A\u02bfl\u0101q al-naf\u012bsa, ed. Michael Jan \n\nde Goeje (Leiden: E. J. Brill, 1892), 118; Is\u1e25\u0101q b. al-\u1e24usayn, \u0100k\u0101m al-marj\u0101n f\u012b dhikr al-mad\u0101\u02bein al-mashh\u016bra f\u012b \nkull mak\u0101n, ed. Fahm\u012b Sa\u02bfd (Beirut: \u02bf\u0100lam al-Kutub, 1408/1988), 86; and al-Nuwayr\u012b, al-Ilm\u0101m, 2:131\u201332, 152. As \nnoted above, Ibn Jubayr, too, saw watchtowers in the city, but he does not specify their location. See Ibn Jubayr, \nRi\u1e25la, 15.\n\n249. Hamilton A. R. Gibb, Studies on the Civilization of Islam, ed. Stanford J. Shaw and William R. Polk \n(Princeton, NJ: Princeton University Press, 1982), 83\u201385; Reuven Amitai, \u201cFoot Soldiers, Militiamen and \nVolunteers in the Early Mamluk Army,\u201d in Texts, Documents and Artefacts: Islamic Studies in Honour of D. S. \nRichards, ed. Chase F. Robinson, 233\u201349 (Leiden: Brill, 2003).\n\n250. Abb\u00e8s Zouache, Arm\u00e9es et combats en Syrie (491/1098\u2013569/1174): Analyse compar\u00e9e des chroniques \nm\u00e9di\u00e9vales latines et arabes (Damascus: IFPO, 2008), 305, 308.\n\n251. Al-Bakr\u012b, Kit\u0101b al-Mas\u0101lik wa-l-mam\u0101lik, ed.", "start_char_idx": 63215, "end_char_idx": 66007, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "136ac0c2-896d-4c54-b4c7-aa4752fad0f6": {"__data__": {"id_": "136ac0c2-896d-4c54-b4c7-aa4752fad0f6", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2bbd751d-d3e2-497e-9c36-509f2ac5ba9b", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "205a640f1625e3298f43bfbdacb17db36988206d5ea55d192c5851e42122e8a7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cbb6cbcf-1c29-40ad-b7b1-dd5d1b0a69aa", "node_type": "1", "metadata": {}, "hash": "ad6b5b8886112ba6c7e7d1da5e349a31ff4975ea3e684b11274f7d3432596b00", "class_name": "RelatedNodeInfo"}}, "text": "Adriaan P. van Leeuwen and Andr\u00e9 Ferr\u00e9 (Tunis: al-D\u0101r \nal-\u02bfArabiyya li-l-Kit\u0101b/al-Mu\u02beassasa al-Wa\u1e6daniyya li-l-Tarjama wa-l-Ta\u1e25q\u012bq wa-l-Dir\u0101s\u0101t \u201cBayt al-\u1e24ikma,\u201d \n1992), 2:634 (\u00a7 1058). See also the preceding notes and \u00c9ric Geoffroy, \u201cLes milieux de la mystique musulmane \n\u00e0 Alexandrie aux XIIIe et XIVe si\u00e8cles,\u201d in Alexandrie m\u00e9di\u00e9vale 2, ed. Christian D\u00e9cobert, 169\u201380 (Cairo: IFAO, \n2002), 170\u201371; Nathan Hofer, The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173\u20131325 (Edinburgh: \nEdinburgh University Press, 2015), 52.\n\n\n\n97  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nPart of the initiation, too, was that the governor reportedly explained to Ibn \u02bfAbd \nal-Wahh\u0101b the garrison\u2019s organization. The governor informed him that \u201c[t]here are \nthree hundred and sixty commanders in the city, each of whom commands three hundred \nand sixty individuals\u201d (para. 3). Again, these words do not reflect Alexandria\u2019s military \norganization around the turn of the eighth/fourteenth century. The city\u2019s governor himself, \nfor example, held the rank of \u201cam\u012br of forty\u201d; that is, he was entitled to the service of forty \nhorsemen (the city probably also housed auxiliary forces who fell under the governor\u2019s \ncommand).252 The governor\u2019s statement that \u201c[e]ach commander patrols the city one day \nand night [of the year]\u201d (see also para. 4) reveals the numerical symbolism in these words. \nUsing the number 360, these passages convey the image of a city enjoying the year-round \nprotection of a large garrison.253 Paragraph 5, which emphasizes the governor\u2019s concern for \nthe city\u2019s protection, drives the text\u2019s symbolism home when it states that the city walls \nhave \u201cthree hundred and sixty towers that are \u2026 decorated with the king\u2019s name written in \ngold ink.\u201d\n\nThese passages concerning Alexandria\u2019s defenses serve more than one purpose. They \ndescribe Alexandria as a well-fortified city and its garrison as a military organization whose \nspiritual benefits (see para. 1) are restricted to those Muslims who are sincerely devoted \nto the city\u2019s protection. Ibn \u02bfAbd al-Wahh\u0101b ascribes the state of the city\u2019s fortifications \nand the size of its garrison to the local governor\u2019s commitment to protecting the city. \nIt is perhaps not a coincidence that he identifies this governor as \u201cAyy\u016bb al-Kurd\u012b\u201d  \n(para. 2). Thus, he evokes the legacy of Ayyubid rule over Alexandria, especially that of \nSaladin, whose patronage of the city\u2019s defenses and especially his restoration of Alexandria\u2019s \nwalls is well known.254 \n\nIn addition to praising the city\u2019s defenses, the account also portrays Alexandria as a \nthoroughly Islamic city. Ibn \u02bfAbd al-Wahh\u0101b again combines fact and fiction and uses his \nrounds as a literary frame. He stresses, for example, the city\u2019s large number of mosques \nand writes that he \u201csaw in the city eight hundred mosques\u201d (para. 5). That he includes \nthis observation in his account is understandable: Alexandria was famous for its many \nmosques.255 When he visited Alexandria in 578/1183, Ibn Jubayr noted that there could \nbe as many as four or five mosques in one place. He also writes that because of their \nomnipresence, various estimates of the total number of mosques in the city circulated.256 \nIbn \u02bfAbd al-Wahh\u0101b himself writes, for instance, that people told him that the city counted \n12,000 mosques (para. 5). Al-Haraw\u012b (d. 611/1215) also mentions various estimates. Whereas \n\n252.", "start_char_idx": 66008, "end_char_idx": 69428, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cbb6cbcf-1c29-40ad-b7b1-dd5d1b0a69aa": {"__data__": {"id_": "cbb6cbcf-1c29-40ad-b7b1-dd5d1b0a69aa", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "136ac0c2-896d-4c54-b4c7-aa4752fad0f6", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "0c21b4e122e4363217c4d5b3b47dcc463d246955af8e1a1b5e6ada13a6bba186", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "19e1f94c-1baa-42bc-b6e8-fcf3a5ca6411", "node_type": "1", "metadata": {}, "hash": "5abdd91a5563444f7e754a77f70a030af285d949582769aa333ad55ab3b2a798", "class_name": "RelatedNodeInfo"}}, "text": "611/1215) also mentions various estimates. Whereas \n\n252. Martina M\u00fcller-Wiener, Eine Stadtgeschichte Alexandrias von 564/1169 bis in die Mitte des 9./15. \nJahrhunderts: Verwaltung und innerst\u00e4dtische Organisationsformen (Berlin: Klaus Schwarz Verlag, 1992), 97.\n\n253. Annemarie Schimmel, The Mystery of Numbers (Oxford: Oxford University Press, 1993), 276.\n254. Doris Behrens-Abouseif, \u201cNotes sur l\u2019architecture musulmane d\u2019Alexandrie,\u201d in Alexandrie m\u00e9di\u00e9vale \n\n1, ed. Christian D\u00e9cobert and Jean-Yves Empereur, 101\u201314 (Cairo: IFAO, 1998), 102\u20133; M\u00fcller-Wiener, Eine \nStadtgeschichte, 14, 16.\n\n255. See also Ibn \u02bfAbd al-\u1e24akam, Fut\u016b\u1e25 Mi\u1e63r wa-akhb\u0101ruh\u0101, ed. Charles C. Torrey (New Haven, CT: Yale \nUniversity Press, 1922), 41\u201342, partially copied in al-Suy\u016b\u1e6d\u012b, \u1e24usn al-mu\u1e25\u0101\u1e0dara f\u012b ta\u02ber\u012bkh Mi\u1e63r wa-l-Q\u0101hira, ed. \nMu\u1e25ammad A. Ibr\u0101h\u012bm (Cairo: D\u0101r I\u1e25y\u0101\u02be al-Kutub al-\u02bfArabiyya, 1387/1967\u201368), 1:85.\n\n256. Ibn Jubayr, Ri\u1e25la, 17.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  98\n\none of his sources maintained that there are 20,000 mosques in Alexandria, Ibn Munqidh told \nhim that their number is 12,000.257 Likewise, Ibn Jubayr says he heard people claim the city \nhouses 12,000 mosques but also notes that others maintained that there are 8,000 mosques \nin Alexandria.258 No doubt, these are not real estimates but rather express reverence for \nAlexandria\u2019s Islamic character. Stressing the large number of mosques in a city was quite a \ncommon literary strategy that can be found in discussions concerning other cities as well.259\n\nIn addition to showcasing Alexandria\u2019s many mosques, the account emphasizes the \ncity\u2019s many and esteemed religious authorities. Ibn \u02bfAbd al-Wahh\u0101b writes in detail about \nAlexandria\u2019s scholars and their colleges, of which he mentions some by name and notes the \nnumber of students they attract (para. 8).260 He is even more interested in Sufism, which \nflourished in Alexandria at the time when he composed the account and often involved \n(temporary) rib\u0101\u1e6d performance.261 Indeed, Ibn \u02bfAbd al-Wahh\u0101b claims to have heard \n\u201cdhikr sessions as loud as [festivities celebrating] the Hajj, such that we thought that the \n[apocalyptic] Battle was taking place in the city\u201d (para. 8). He also highlights the presence of \nmany Sufi masters and writes that it is only these Sufi masters who deliver Friday sermons \nin Alexandria\u2019s congregational mosques (para. 5). Throughout the year, then, the city\u2019s \nMuslim community enjoys not only the alleged protection of 360 commanders and their \ntroops but also the year-round religious guidance of those who have access to esoteric \nknowledge or \u201csecrets\u201d (para. 10) of their religion.\n\nIbn \u02bfAbd al-Wahh\u0101b also points to religiously significant sites in Alexandria and highlights \nnoteworthy features of its real cityscape. For example, he refers to veneration of the city\u2019s \nwestern gate, called the Green Gate (al-b\u0101b al-akh\u1e0dar), and the nearby graves of \u201cfourteen \nhundred Muslim martyrs\u201d who gave their lives for the cause of Islam (para. 8).", "start_char_idx": 69371, "end_char_idx": 72439, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "19e1f94c-1baa-42bc-b6e8-fcf3a5ca6411": {"__data__": {"id_": "19e1f94c-1baa-42bc-b6e8-fcf3a5ca6411", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cbb6cbcf-1c29-40ad-b7b1-dd5d1b0a69aa", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "de8d8542996565593020c058a695a5b9cd7398c42bc02fabddab68ecf1fc977c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aae2419c-e982-4879-ae94-6c00a0b51678", "node_type": "1", "metadata": {}, "hash": "c77a021f84687b5df39b1c208e534b27ef520f717387c84d4aece35c1a3fa88c", "class_name": "RelatedNodeInfo"}}, "text": "8). Although \nthis number of graves must probably be taken with a grain of salt, our author clearly refers \nto the cemetery of Wa\u02bfla, which was, in Ibn Khallik\u0101n\u2019s (d. 681/1282) words, \u201ca graveyard \nwithin the circuit of the walls at the Green Gate where a good number of pious Muslims\u2026  \nare buried.\u201d262 Our author writes that each Friday evening Alexandria\u2019s ruler used to \norganize a religious festival at the Green Gate (para. 8). Other sources confirm that the Green \nGate was a site of religious significance. Al-Haraw\u012b notes, for instance, that people visit the \ngate for religious purposes.263 Ab\u016b al-Fid\u0101\u02be (d. 732/1331) and Ibn Ba\u1e6d\u1e6d\u016b\u1e6da write that the \nGreen  Gate is opened only on Fridays.264 Other authors provide an etymology for the gate\u2019s \n\n257. Al-Haraw\u012b, al-Ish\u0101r\u0101t, 47\u201348, paraphrased in al-\u1e92\u0101hir\u012b, Zubda, 40.\n258. Ibn Jubayr, Ri\u1e25la, 17.\n259. Antrim, Routes and Realms, 74\u201375, with notes 64\u201365.\n260. For the \u02bfAwfiyya college, see above. Ibn \u02bfAbd al-Wahh\u0101b also mentions a Fakhriyya or Fakhr college, \n\nlocated near Alexandria\u2019s eastern gate and housing sixty students (para. 8); see note 213 above.\n261. Geoffroy, \u201cLes milieux.\u201d\n262. Ibn Khallik\u0101n, Wafay\u0101t al-a\u02bfy\u0101n wa-anb\u0101\u02be abn\u0101\u02be al-zam\u0101n, ed. I\u1e25s\u0101n \u02bfAbb\u0101s (Beirut: D\u0101r \u1e62\u0101dir, 1397\u2013\n\n98/1977\u201378), 1:106.\n263. Al-Haraw\u012b, al-Ish\u0101r\u0101t, 50.\n264. Ab\u016b al-Fid\u0101\u02be, Taqw\u012bm al-buld\u0101n, ed. Joseph T. Reinaud and William Mac Guckin de Slane, G\u00e9ographie \n\nd\u2019Aboulf\u00e9da: Texte arabe (Paris: L\u2019Imprimerie Royale, 1840), 105; Ibn Ba\u1e6d\u1e6d\u016b\u1e6da, Tu\u1e25fat al-nu\u1e93\u1e93\u0101r, 1:179.\n\n\n\n99  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nname that connects it with the age of prophets. The probably eighth/fourteenth-century \nor later Fut\u016b\u1e25 Mi\u1e63r wa-l-Iskandariyya derives the gate\u2019s name from al-Khi\u1e0dr, the name of  \na Qur\u02be\u0101nic servant of God with which the name of the gate shares its grammatical root  \n(kh-\u1e0d-r).265 Possibly attesting to the antiquity of the Green Gate\u2019s association with al-Khi\u1e0dr, \nthe third/ninth-century historian Ibn \u02bfAbd al-\u1e24akam (d. 257/871) locates a \u201cmosque of \nDh\u016b al-Qarnayn or al-Khi\u1e0dr at the city gate when you exit through the gate.\u201d266 In light of \nthe religious meaning placed upon the Green Gate and its venerated surroundings, it is not \nsurprising that Ibn \u02bfAbd al-Wahh\u0101b writes that in the west of the city stands \u201ca gate called \nthe Gate of Blessing and al-Khi\u1e0dr\u2019s Gate,\u201d which Alexandria\u2019s ruler visits each Friday and to \nwhich he devotes considerable charity (para. 8). Most likely, these are alternative names for \nthe Green Gate.\n\nBy describing Alexandria as possessing sturdy city walls and gates, a large and committed \ngarrison, numerous mosques, colleges, and religious authorities, and venerated architecture \nin the first part of the account, Ibn \u02bfAbd al-Wahh\u0101b depicts the city as a true bastion of \nIslam worthy of being defended.", "start_char_idx": 72436, "end_char_idx": 75247, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aae2419c-e982-4879-ae94-6c00a0b51678": {"__data__": {"id_": "aae2419c-e982-4879-ae94-6c00a0b51678", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "19e1f94c-1baa-42bc-b6e8-fcf3a5ca6411", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "62e1a9fcf3ec7d826f7c0b258b9c7deffd1006690529ce749a9d9cf1d3097af9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5241d08f-569b-40c1-96f8-583d1add2caf", "node_type": "1", "metadata": {}, "hash": "667bc029688e2ebd4a3f4e242104cc1845f7f2c34c905ceb639c5be7eb9775d0", "class_name": "RelatedNodeInfo"}}, "text": "Fulfillment of Apocalyptic Prophecies\n\nFrom paragraph 6 onward, however, the text becomes grim. It describes the destruction \nof ancient monuments that once had supernatural qualities and protected Alexandria \nagainst enemy attacks. In contrast to earlier passages, which extoll the qualities of \nAlexandria\u2019s fortifications, those concerning these monuments highlight breaches in the \ncity\u2019s defenses. Ibn \u02bfAbd al-Wahh\u0101b does not fail to identify the source of this destruction \nand ascribes it to the activity of one Uhrayqil and his son. Uhrayqil is a diminutive form \nof Hiraql, that is, a pejorative reference to the Byzantine emperor Heraclius (r. 610\u201341) \nand his offspring. Although Muslim historical tradition generally offers a favorable view \nof this emperor,267 in religious and especially apocalyptic literature the Heraclian dynasty \nrepresents Islam\u2019s archenemy who will initiate battles heralding the end of time.268 Muslim \napocalyptic literature holds that in one or two such battles, Muslims will fight this enemy in  \nAlexandria, but the battles will nonetheless lead to the city\u2019s total destruction.269 Our author \n\n265. Pseudo-al-W\u0101qid\u012b, Fut\u016b\u1e25 Mi\u1e63r wa-l-Iskandariyya, ed. Hendrik A. Hamaker (Leiden: S. and J. Luchtmans, \n1825), 117\u201318. For the date of this text, see Christian D\u00e9cobert, \u201cLa prise de Mary\u00fbt par les Arabes: Conqu\u00eate \net conversion religieuse,\u201d in Alexandrie m\u00e9di\u00e9vale 3, ed. Jean-Yves Empereur and Christian D\u00e9cobert, 145\u201370 \n(Cairo: IFAO, 2008), 146\u201350.\n\n266. Ibn \u02bfAbd al-\u1e24akam, Fut\u016b\u1e25 Mi\u1e63r, 41, copied in al-Suy\u016b\u1e6d\u012b, \u1e24usn al-mu\u1e25\u0101\u1e0dara, 1:85.\n267. Lawrence I. Conrad, \u201cHeraclius in Early Islamic Kerygma,\u201d in The Reign of Heraclius (610\u2013641): Crisis \n\nand Confrontation, ed. Gerrit J. Reinink and Bernard H. Stolte, 113\u201356 (Leuven: Peeters, 2002); Nadia El-Cheikh, \n\u201cMu\u1e25ammad and Heraclius: A Study in Legitimacy,\u201d Studia Islamica 89 (1999): 5\u201321; and Walter E. Kaegi, \nByzantium and the Early Islamic Conquests (Cambridge: Cambridge University Press, 1992), 14\u201317.\n\n268. Michael Cook, \u201cThe Heraclian Dynasty in Muslim Eschatology,\u201d Al-Qan\u1e6dara 13 (1992): 3\u201323, and idem, \nPrinceton Papers in Near Eastern Studies 1 (1992): 23\u201347, at 30\u201332.\n\n269. Jelle Bruning, \u201cThe Destruction of Alexandria: Religious Imagery and Local Identity in Early Islamic \nEgypt,\u201d in Egypt and the Eastern Mediterranean World: From Constantinople to Baghdad, 500-1000 CE, ed. Jelle \nBruning, Janneke H. M. de Jong, and Petra M. Sijpesteijn (forthcoming).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  100\n\nbelieves that these eschatological prophecies are now unfolding and presents the activity \nof Uhrayqil and his son as direct evidence. He writes about people who died for the cause \nof Islam during \u201cthe Battle\u201d (al-waq\u02bfa, para. 8), a clear reference to the so-called Battle \nof Alexandria (waq\u02bfat or mal\u1e25amat al-Iskandariyya) frequently mentioned in apocalyptic \nlore.270 Later in the account, he claims to have witnessed \u201cthe battle known as Uhrayqil,\u201d \nwhich caused severe damage to the city\u2019s lighthouse (para. 9).", "start_char_idx": 75249, "end_char_idx": 78341, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5241d08f-569b-40c1-96f8-583d1add2caf": {"__data__": {"id_": "5241d08f-569b-40c1-96f8-583d1add2caf", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aae2419c-e982-4879-ae94-6c00a0b51678", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "ef0eeaf80f3e1fec4cfef0671d592e033ccb834247270198e1f515698afe667d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f062f27f-5088-4e92-bcf9-a048221f2aad", "node_type": "1", "metadata": {}, "hash": "2d4723763c693778d14fdf82fb15a7ca09255668398370bd5af79faef52ae5c5", "class_name": "RelatedNodeInfo"}}, "text": "9). Although Uhrayqil\u2019s son \ndied during this battle, Ibn \u02bfAbd al-Wahh\u0101b describes the apocalyptic threat as real and \npermanent: \u201cEach year,\u201d he writes, \u201cUhrayqil sends \u2026 a hundred silent men\u201d who are \nable to reach the city\u2019s central quarters and show reverence for Uhrayqil\u2019s deceased son  \n(para. 8). Thus, the author stresses the contemporary urgency of defending Islam in \nAlexandria.\n\nOur author locates this destruction at meaningful sites and uses literary themes known \nfrom other literature about Alexandria when describing the sites\u2019 destruction. For example, \nhe mentions the existence of \u201ca fortress locked with a large lock [or, many locks]\u201d that had \nprotected a wondrous copper broom (para. 7). He locates this fortress in the northeast of \nthe city: it stands to the north of a hill called Kawm \u012am\u0101s and near an otherwise unknown \nMosque of the Chain.271 The hill he refers to is probably Kawm al-D\u012bm\u0101s. Muslim authors \nfrom the sixth/twelfth century and later know this hill, which they call simply al-D\u012bm\u0101s,272 \nas a graveyard in which a number of prominent scholars were interred.273 Al-D\u012bm\u0101s was a \nsite of some religious significance. The graveyard facilitated performance of burial rituals \nfor those who were buried elsewhere. In his Mu\u02bfjam al-safar, al-Silaf\u012b writes that during the \nburial of the Alexandrian q\u0101\u1e0d\u012b A\u1e25mad b. \u02bfAbd al-Maj\u012bd al-Kin\u0101n\u012b in 529/1135, a large crowd \n\n270. E.g., Nu\u02bfaym b. \u1e24amm\u0101d, Kit\u0101b al-Fitan wa-l-mal\u0101\u1e25im, ed. Majd\u012b b. M. b. S. al-Shawr\u012b (Beirut: D\u0101r \nal-Kutub al-\u02bfIlmiyya, 1423/2002), 351\u201353 (nos. 1310-12); Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, ed. \u02bfUmar b. \nGh. al-\u02bfAmraw\u012b (Beirut: D\u0101r al-Fikr, 1415\u201321/1995\u20132000), 12:444\u201345 (no. 1269), 68:227\u201328 (no. 9234); al-Ris\u0101la \nal-\u02bfAwfiyya f\u012b fa\u1e0dl al-Iskandariyya in Ibn Duqm\u0101q, Kit\u0101b al-Inti\u1e63\u0101r, 5:116\u201317.\n\n271. This mosque\u2019s name, Mosque of the Chain (j\u0101mi\u02bf al-silsila), recalls a name given to the Western Harbor, \n\u201cHarbor of the Chain\u201d (ba\u1e25r al-silsila in al-Nuwayr\u012b, al-Ilm\u0101m, e.g., 1:112; mars\u0101 al-silsila in Leo Africanus, \nDescription de l\u2019Afrique, trans. Alexis \u00c9paulard [Paris: Librairie d\u2019Am\u00e9rique et d\u2019Orient, 1956], 2:496). \u00c9tienne \nCombe, in a review of The Crusades in the Later Middle Ages, by \u02bfAz\u012bz S. \u02bfA\u1e6diyya, in Bulletin de la Soci\u00e9t\u00e9 Royale \nd\u2019Arch\u00e9ologie d\u2019Alexandrie 32 (1938): 205\u20138, at 207\u20138 (referring to al-Nuwayr\u012b, al-Ilm\u0101m, 3:214), rightly notes \nthat this toponym dates to the mid-eighth/fourteenth century. Hence, it is unlikely to be related to our author\u2019s \nMosque of the Chain. Today, al-Silsila is the name of the promontory east of the city\u2019s Eastern Harbor (ancient \nAkra Lochias).", "start_char_idx": 78338, "end_char_idx": 80955, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f062f27f-5088-4e92-bcf9-a048221f2aad": {"__data__": {"id_": "f062f27f-5088-4e92-bcf9-a048221f2aad", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5241d08f-569b-40c1-96f8-583d1add2caf", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "2dc6eab8a6c3d2b165c75727dc972cf5931635156901d4163a85c14f510007fe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "abf14684-9b87-4e2d-aab7-9549adf92d80", "node_type": "1", "metadata": {}, "hash": "fd79d1cc894f8837e82d31bac7eedc218227b117d556374bea853328cf884560", "class_name": "RelatedNodeInfo"}}, "text": "But although tenth/sixteenth-century sources refer, in addition to the Harbor of the Chain, \nalso to a Gate of the Chain (\u00c9tienne Combe, \u201cNotes de topographie et d\u2019histoire alexandrine,\u201d Bulletin de la \nSoci\u00e9t\u00e9 Royale d\u2019Arch\u00e9ologie d\u2019Alexandrie 36 [1946]: 120\u201345, at 121\u201322), I found no information that verifies the \nexistence of Ibn \u02bfAbd al-Wahh\u0101b\u2019s Mosque of the Chain. Note that manuscript St calls this mosque the \u02bfAsaliyya \nMosque, also unknown.\n\n272. For the identification of al-D\u012bm\u0101s with one of Alexandria\u2019s two hills, see notes 275 and 276 below. \n273. Al-\u02bfAyn\u012b, \u02bfIqd al-jum\u0101n f\u012b ta\u02ber\u012bkh ahl al-zam\u0101n, vol. 2: \u02bfA\u1e63r sal\u0101\u1e6d\u012bn al-Mam\u0101l\u012bk, ed. Mu\u1e25ammad M. Am\u012bn \n\n(Cairo: Ma\u1e6dba\u02bfat D\u0101r al-Kutub wa-l-Wath\u0101\u02beiq al-Qawmiyya, 1431/2010), 2/2:108; al-F\u0101s\u012b, al-\u02bfIqd al-tham\u012bn f\u012b \nta\u02ber\u012bkh al-balad al-am\u012bn, ed. Mu\u1e25ammad \u1e24. al-Fiqq\u012b, Fu\u02be\u0101d Sayyid, and Ma\u1e25m\u016bd M. al-\u1e6can\u0101\u1e25\u012b (Cairo: Ma\u1e6dba\u02bfat \nal-Sunna al-Mu\u1e25ammadiyya, 1381\u20131406/1962\u201386), 2:241; Ibn Taghr\u012b Bird\u012b, al-Nuj\u016bm al-z\u0101hira f\u012b mul\u016bk Mi\u1e63r \nwa-l-Q\u0101hira (Cairo: Ma\u1e6dba\u02bfat D\u0101r al-Kutub al-Mi\u1e63riyya, 1929\u201372), 11:194; al-Silaf\u012b, Mu\u02bfjam al-safar, ed. \u02bfAbd All\u0101h \n\u02bfU. al-B\u0101r\u016bd\u012b (Beirut: D\u0101r al-Fikr, 1414/1993), 259, 260, 315, 464.\n\n\n\n101  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u201cprayed over him in the graveyard of al-D\u012bm\u0101s\u201d although the q\u0101\u1e0d\u012b himself was laid  to rest \nin a private garden neighboring the graveyard.274 Al-D\u012bm\u0101s also housed venerated religious \narchitecture. In his book on pilgrimage sites, al-Haraw\u012b writes about the existence of a tomb \nof the prophet Jeremiah at al-D\u012bm\u0101s.275 The Coptic synaxarium locates a church with relics \nof St. John the Baptist and the prophet Elisha on one of the city\u2019s two hills and reports \nthat the church was known as al-D\u012bm\u0101s.276 Without hard evidence, modern scholars often \nidentify (Kawm) al-D\u012bm\u0101s with the northern or western slope of Kawm al-Dikka, where a \nMuslim graveyard has indeed been excavated.277\n\nIbn \u02bfAbd al-Wahh\u0101b reports that people told him about a miracle associated with the \nlocked fortress north of Kawm \u012am\u0101s: rubbish placed at the gate would miraculously be \ntransferred to the top of the hill. Although this precise story is not known from other \nsources, he is drawing here on existing themes in literature about Alexandria.278 The late \nMamluk and early Ottoman historian Ibn Iy\u0101s (d. ca. 903/1524) provides the closest parallel \nto Ibn \u02bfAbd al-Wahh\u0101b\u2019s story. In his discussion of the Muslim conquest of Alexandria, he \nincludes an anecdote about \u201can ever-locked gate with twenty-four locks,\u201d whose location \ngoes unmentioned.", "start_char_idx": 80956, "end_char_idx": 83514, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "abf14684-9b87-4e2d-aab7-9549adf92d80": {"__data__": {"id_": "abf14684-9b87-4e2d-aab7-9549adf92d80", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f062f27f-5088-4e92-bcf9-a048221f2aad", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "18c30d700fa234a77ccb111f924248c52963910617fe7001c85a4419d573ec7d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a9ae2004-fb80-41c4-ae0c-464868a0f71b", "node_type": "1", "metadata": {}, "hash": "96cb4426e5cedf9117370e2231149e063ddf4f16521d96ac5d37c531d9b933a3", "class_name": "RelatedNodeInfo"}}, "text": "Egypt\u2019s Byzantine ruler at that time, al-Muqawqis, wished to open the \ngate but was strongly advised not to do so. When he eventually did open it, he found not \nthe treasures he expected but instead images and inscriptions on the walls foretelling the \nestablishment of Muslim rule in the year in which the gate was opened. In that same year, \naccording to the anecdote, Muslims conquered Alexandria.279 Using a similar motif, our \n\n274. Al-Silaf\u012b, Mu\u02bfjam al-safar, 54.\n275. Al-Haraw\u012b, al-Ish\u0101r\u0101t, 47. When he visited the city in 987/1579, Alexandrians pointed Hans Jacob \n\nBre\u00fcning to a site at which the house of Jeremiah was believed to have stood and which had been turned into a \nmosque. He confirms that it stood on \u201ca mountain\u201d; see Hans Jacob Bre\u00fcning, Orientalische Rei\u00df des edlen unnd \nbesten Hans Jacob Bre\u00fcning [\u2026] (Strasbourg: Carolus, 1612), 122.\n\n276. Le synaxaire arabe-jacobite (r\u00e9daction copte), ed. and trans. Ren\u00e9 Basset (in Patrologia Orientalis 1, 3, \n11, 16, 17, 20), 1:346\u201347 [132\u201333], which also connects the church with one of the city\u2019s hills (akw\u0101m).\n\n277. E.g., Combe, \u201cNotes,\u201d 143\u201344; Mieczyslaw Rodziewicz, \u201cRemarks on Kom el Demas in Alexandria,\u201d \nGraeco-Arabica 5 (1993): 315\u201319. For the graveyard, see Barbara Tkaczow, \u201cThe Historical Topography of Kom \nel-Dikka: Notes on Plans XII\u2013XV,\u201d in Fouilles polonaises \u00e0 K\u00f4m el-Dikka (1986\u20131987), ed. Zsolt Kiss et al., 131\u201343 \n(Warsaw: Centre d\u2019Arch\u00e9ologie M\u00e9diterrann\u00e9enne de l\u2019Acad\u00e9mie Polonaise des Sciences, 2000), 139\u201343, and \nrecent archaeological reports in Emanuela Kulicka, \u201cIslamic Necropolis at Kom el-Dikka in Alexandria: Research \nin the 2010\u20132013 Seasons,\u201d Polish Archaeology in the Mediterranean 24, no. 1 (2015): 62\u201372; Grzegorz Majcherek \nand Emanuela Kulicka, \u201cAlexandria, Kom el-Dikka: Season 2014\u20132015,\u201d Polish Archaeology in the Mediterranean \n25 (2016): 33\u201363, at 53\u201362; Grzegorz Majcherek and Renata Kucharczyk, \u201cAlexandria, Kom el-Dikka: Season 2016,\u201d \nPolish Archaeology in the Mediterranean 26, no. 1 (2017): 37\u201358, at 38\u201345. See Ibn Jumay\u02bf, \u1e6cab\u02bf al-Iskandariyya, \n54 for the location of Alexandria\u2019s (main) graveyards.\n\n278. In addition to what follows, see also Ibn \u02bfAbd al-\u1e24akam\u2019s anecdote about \u02bfAmr b. al-\u02bf\u0100\u1e63\u2019s clever entry \ninto and escape from \u201cthe fortress in the bath (d\u012bm\u0101s)\u201d during the conquest of Alexandria. Ibn \u02bfAbd al-\u1e24akam, \nFut\u016b\u1e25 Mi\u1e63r, 77\u201378, copied in al-Maqr\u012bz\u012b, Khi\u1e6da\u1e6d, 1:445\u201346, and al-Nuwayr\u012b, Nih\u0101yat al-arab, 19:304\u20135. Al-\u1e92\u0101hir\u012b\u2019s \ndescription of the city\u2019s D\u0101r al-Sul\u1e6d\u0101n as \u201calways locked\u201d (Zubda, 40) is not relevant in this context. He means \nthat this building was reserved strictly for the sultan\u2019s use.\n\n279. Ibn Iy\u0101s, Bad\u0101\u02bei\u02bf al-zuh\u016br f\u012b waq\u0101\u02bei\u02bf al-duh\u016br, ed.", "start_char_idx": 83515, "end_char_idx": 86208, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a9ae2004-fb80-41c4-ae0c-464868a0f71b": {"__data__": {"id_": "a9ae2004-fb80-41c4-ae0c-464868a0f71b", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "abf14684-9b87-4e2d-aab7-9549adf92d80", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "b16adf36ff2fcf0faa0c25d1d6286c80923df7f4d0a7d997c6d94fda72063812", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e7d7929a-48ae-4632-993e-8b0703c8dfce", "node_type": "1", "metadata": {}, "hash": "f28009604ba8b2a4598c09fa86ee61e5ec82129c7ba3ee59e0cefa6cbc64596b", "class_name": "RelatedNodeInfo"}}, "text": "Mu\u1e25ammad Mu\u1e63\u1e6daf\u0101 (Wiesbaden: Franz Steiner Verlag, \n1974\u201392), 1/1:106. Ibn Iy\u0101s\u2019s anecdote has its roots in a very similar story connected with the Muslim conquest \nof the Iberian Peninsula, which can already be found in the third/ninth- and early fourth/tenth-century works \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  102\n\ntext claims that a spy sent by Uhrayqil opened the locked fortress and thus destroyed the \nmonument\u2019s talisman.\n\nThe cessation of the miraculous activity associated with the locked fortress occurred \ntogether with that of another monument. Ibn \u02bfAbd al-Wahh\u0101b writes about a basin decorated \nwith a large variety of images in which a sage lay buried (para. 6). He locates the basin on \nthe coast between Cleopatra\u2019s Needles. Before a Muslim king opened up the basin, it used \nto warn the city of approaching enemies and, in the event of their arrival, to scare them \noff. Benjamin of Tudela, who visited Alexandria around 565/1170, records a very similar \nmonument in the same location. At the coast, he writes, stands \n\na sepulchre of marble on which are engraved all manner of beasts and birds; an effigy \nis in the midst thereof, and all the writing is in ancient characters, which no one knows \nnow. Men suppose that it is the sepulchre of a king who lived in early times before the \nDeluge.280\n\nDescribing why this basin/tomb and the locked fortress stopped performing their miracles, \nIbn \u02bfAbd al-Wahh\u0101b uses a literary theme commonly found in anecdotes about the \ndestruction of the miraculous mirror on top of the city\u2019s lighthouse, to which we will return \nshortly. Like these anecdotes, our author ascribes the destruction of the city\u2019s marvels to \na Byzantine emperor (Uhrayqil). As in some of these anecdotes, the Byzantine emperor \nhad sent a spy who convinced the city\u2019s Muslim ruler of the presence of treasures in these \nmonuments.281 It is the Muslim ruler who eventually caused the monuments\u2019 destruction \nthrough his attempt to retrieve the treasures.282\n\nBut of all the city\u2019s monuments that Ibn \u02bfAbd al-Wahh\u0101b discusses, the Pharos, \nAlexandria\u2019s famous lighthouse, receives most attention\u2014and understandably so. The \nlighthouse played a central role in Muslim collective memory of Alexandria\u2019s past. Tellingly, \nauthors such as the fourth/tenth-century al-Mas\u02bf\u016bd\u012b and Ibn al-Kind\u012b, but also the early \nseventh/thirteenth-century al-Haraw\u012b, record the popular idea that the Pharos had once \nstood literally in the center of the city,283 possibly reflecting the idea that the lighthouse \n\nof Ibn \u02bfAbd al-\u1e24akam (Fut\u016b\u1e25 Mi\u1e63r, 206) and Ibn Khurd\u0101dhbih (Kit\u0101b al-Mas\u0101lik wa-l-mam\u0101lik, ed. Michael Jan de \nGoeje [Leiden: E. J. Brill, 1889], 156\u201357). In later sources the anecdote exhibits a more elaborate narrative that \nis closer to Ibn Iy\u0101s\u2019s version; e.g., al-Mas\u02bf\u016bd\u012b (attr.), Akhb\u0101r al-zam\u0101n, ed. \u02bfAbd All\u0101h al-\u1e62\u0101w\u012b (Cairo: Ma\u1e6dba\u02bfat \n\u02bfAbd al-\u1e24am\u012bd A. \u1e24anaf\u012b, 1357/1938), 73; Ibn Khallik\u0101n, Wafay\u0101t al-a\u02bfy\u0101n, 5:327\u201328; Ibn al-Ward\u012b, Jaz\u012brat al-\u02bfaj\u0101\u02beib \nwa-far\u012bdat al-ghar\u0101\u02beib, ed.", "start_char_idx": 86209, "end_char_idx": 89290, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e7d7929a-48ae-4632-993e-8b0703c8dfce": {"__data__": {"id_": "e7d7929a-48ae-4632-993e-8b0703c8dfce", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a9ae2004-fb80-41c4-ae0c-464868a0f71b", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "3d9f972dc97c87060f802935b9dd733857ff48b32ccb3f556241fc72259b30be", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aba469e5-d324-4e6c-be56-0a9b2bc2ad22", "node_type": "1", "metadata": {}, "hash": "863d19cb51087392a0f2f4299086ba8600485296594e638f6481150ff7fcd201", "class_name": "RelatedNodeInfo"}}, "text": "Anwar M. Zann\u0101t\u012b (Cairo: Maktabat al-Thaq\u0101fa al-D\u012bniyya, 1428/2008), 74. For the \nterritorialized articulation of Muslim power in this anecdote, see Travis Zadeh, Mapping Frontiers across \nMedieval Islam: Geography, Translation and the \u02bfAbbasid Empire (London: I. B. Tauris, 2011), 46.\n\n280. Benjamin of Tudela, Itinerary, 76\u201377 (English).\n281. For such anecdotes involving a spy, see al-Qazw\u012bn\u012b, \u0100th\u0101r al-bil\u0101d wa-akhb\u0101r al-\u02bfib\u0101d (Beirut: D\u0101r \u1e62\u0101dir, \n\nn.d.), 145\u201346, and al-Tha\u02bf\u0101lib\u012b, Thim\u0101r al-qul\u016bb f\u012b al-mu\u1e0d\u0101f wa-l-mans\u016bb, ed. Mu\u1e25ammad A. Ibr\u0101h\u012bm (Beirut: \nal-Maktaba al-\u02bfA\u1e63riyya, 1424/2003), 422.\n\n282. See the references in notes 298\u2013300 below.\n283. Al-Mas\u02bf\u016bd\u012b, Kit\u0101b al-Tanb\u012bh wa-l-ishr\u0101f, ed. Michael Jan de Goeje (Leiden: E. J. Brill, 1894), 48; Ibn al-Kind\u012b, \n\nFa\u1e0d\u0101\u02beil Mi\u1e63r, ed. Ibr\u0101h\u012bm A. al-\u02bfAdaw\u012b and \u02bfAl\u012b M. \u02bfUmar (Cairo: Maktabat Wahba, 1391/1971), 51; al-Haraw\u012b, \nal-Ish\u0101r\u0101t, 48; pseudo-Ibn \u1e92uhayra, al-Fa\u1e0d\u0101\u02beil al-b\u0101hira f\u012b ma\u1e25\u0101sin Mi\u1e63r wa-l-Q\u0101hira, ed. Mu\u1e63\u1e6daf\u0101 al-Saqq\u0101 and \nK\u0101mil al-Muhandis (Cairo: D\u0101r al-Kutub, 1969), 57. See also Bruning, \u201cDestruction of Alexandria.\u201d\n\n\n\n103  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nstood at the center of the universe.284 Other authors identified the Pharos as one of the \nbuildings built by the Qur\u02be\u0101nic semi-prophet Dh\u016b al-Qarnayn and, as such, considered it a \nprecious remnant of the age of prophets and other God-sent messengers.285 As we shall see, \nIbn \u02bfAbd al-Wahh\u0101b\u2019s description of the Pharos shares many elements with descriptions \nof the lighthouse by other Muslim authors, including its partial destruction. But what sets \nthe text apart from these other descriptions is that our author uses his description of the \nPharos to bring home his argument about the urgency of pursuing rib\u0101\u1e6d in Alexandria.\n\nThe beginning of his description of the lighthouse is remarkable for its degree of detail. \nIbn \u02bfAbd al-Wahh\u0101b claims that the lighthouse stands in the center of four stories of vaults \n(\u02bfuq\u016bd), for which he gives very precise measures. What he means here is not entirely clear. \nPerhaps this is a somewhat cryptic description of a cistern,286 but it also recalls the idea that \nthe lighthouse once stood on bridges or columns.287 Ibn \u02bfAbd al-Wahh\u0101b continues with a \ndetailed description, including measurements, of the ninety-nine stairs that allegedly lead \nup to the lighthouse. That no other source confirms this description is not important.288 \nThe details are a rhetorical device that is meant to give the impression that the author is \nintimately familiar with the monument he describes.289\n\nAccording to our author, the lighthouse has many noteworthy features. These features \nresemble aspects of the Pharos\u2019s architecture as described by other authors, but our text \nis never identical to other descriptions of the lighthouse.", "start_char_idx": 89291, "end_char_idx": 92106, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aba469e5-d324-4e6c-be56-0a9b2bc2ad22": {"__data__": {"id_": "aba469e5-d324-4e6c-be56-0a9b2bc2ad22", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e7d7929a-48ae-4632-993e-8b0703c8dfce", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "88a30df1cb9f8a72deab74c697a16933fbb4b388dc91d4250aed8f55e5dd07c4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e582b237-fa9d-4e24-b13e-655c1bfdff73", "node_type": "1", "metadata": {}, "hash": "325bf695f8061a42ac42e7936c9668a410c0f2017431f45ff271d0e72dfef27f", "class_name": "RelatedNodeInfo"}}, "text": "Ibn \u02bfAbd al-Wahh\u0101b writes, for \n\n284. Fran\u00e7ois de Polignac, \u201cAl-Iskandariyya: \u0152il du monde et fronti\u00e8re de l\u2019inconnu,\u201d M\u00e9langes d\u2019arch\u00e9ologie \net d\u2019histoire de l\u2019\u00c9cole Fran\u00e7aise de Rome 96 (1984): 425\u201339.\n\n285. Faustina C. W. Doufikar-Aerts, \u201cAlexander the Great and the Pharos of Alexandria in Arabic Literature,\u201d \nin The Problematics of Power: Eastern and Western Representations of Alexander the Great, ed. M. Bridges and \nJ. Ch. B\u00fcrgel, 191\u2013202 (Bern: Peter Lang, 1996).\n\n286. Most authors do not hold, however, that the lighthouse stood on a cistern. If they do not give a (somewhat) \nrealistic impression of its foundation (see the discussion in Behrens-Abouseif, \u201cIslamic History\u201d), they mostly \nwrite that it stood on one or more crabs made of glass or marble; e.g., Ibn al-Faq\u012bh, Mukhta\u1e63ar kit\u0101b al-Buld\u0101n, \ned. Michael Jan de Goeje (Leiden: E. J. Brill, 1885), 70, 118; Ibn Khurd\u0101dhbih, al-Mas\u0101lik wa-l-mam\u0101lik, 160; Ibn \nRusta, al-A\u02bfl\u0101q al-naf\u012bsa, 80; al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab wa-ma\u02bf\u0101din al-jawhar, ed. Charles Barbier de Meynard \nand Abel Pavet de Courteille, rev. Charles Pellat (Beirut: Publications de l\u2019Universit\u00e9 Libanaise, 1966\u201379), 2:105 (\u00a7 \n837), cited in al-Maqr\u012bz\u012b, Khi\u1e6da\u1e6d, 1:423; cf. al-Tha\u02bf\u0101lib\u012b, Thim\u0101r al-qul\u016bb, 422. For possible interpretations of these \ncrabs\u2019 symbolism, see de Polignac, \u201cAl-Iskandariyya,\u201d 431\u201334. The idea that the lighthouse stood on a cistern \nfinds a parallel in stories about a Muslim ruler who tore down the lighthouse in search of treasures that were \nsaid to lay hidden in storage rooms underneath it. See A\u1e25mad b. Mu\u1e6darrif, al-Tart\u012bb f\u012b al-lugha, ed. \u02bfAbd All\u0101h \nb. Fuhayd b. Rash\u016bd al-Baqam\u012b (MA thesis, J\u0101mi\u02bfat Umm al-Qur\u0101, Mecca, 1412/1993), 2:19\u201320, (copied in Ibn \nFa\u1e0dl All\u0101h al-\u02bfUmar\u012b, Mas\u0101lik al-ab\u1e63\u0101r f\u012b mam\u0101lik al-am\u1e63\u0101r: L\u2019\u00c9gypte, la Syrie, le \u1e24i\u01e7\u0101z et le Y\u00e9men, ed. Ayman \nF. Sayyid [Cairo: IFAO, 1985], 90\u201392); al-Dimashq\u012b, Nukhbat al-dahr f\u012b \u02bfaj\u0101\u02beib al-barr wa-l-ba\u1e25r, ed. Christian \nM. J. Fraehn and A. F. Mehren, Cosmographie de Chems-ed-Din Abou Abdallah Mohammed ed-Dimichqui (St \nPetersburg: M. M. Eggers/H. Schmitzdorff, 1866), 37; al-\u1e24imyar\u012b, al-Raw\u1e0d al-mi\u02bf\u1e6d\u0101r f\u012b khabar al-aq\u1e6d\u0101r, ed.", "start_char_idx": 92107, "end_char_idx": 94268, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e582b237-fa9d-4e24-b13e-655c1bfdff73": {"__data__": {"id_": "e582b237-fa9d-4e24-b13e-655c1bfdff73", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aba469e5-d324-4e6c-be56-0a9b2bc2ad22", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "e07f3b48511f86688c508ddcdcbc26de11631e7c1d3565880742ad4e0f1a439c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1b476e9c-d960-4faf-88ac-16d154b1ae08", "node_type": "1", "metadata": {}, "hash": "b87d729d46a8183621c813ae02bde05e4ad7ccda53a5bf10abc0299f7a0a3b15", "class_name": "RelatedNodeInfo"}}, "text": "I\u1e25s\u0101n \n\u02bfAbb\u0101s (Beirut: Maktabat Lubn\u0101n, 1975), 54\u201355; al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab, 2:105\u20136 (\u00a7 838), cited in al-Maqr\u012bz\u012b, \nKhi\u1e6da\u1e6d, 1:423\u201324, and al-Nuwayr\u012b, Nih\u0101yat al-arab, 1:396\u201397; al-Qazw\u012bn\u012b, \u0100th\u0101r al-bil\u0101d, 145\u201346.\n\n287. Is\u1e25\u0101q b. al-\u1e24usayn, \u0100k\u0101m al-marj\u0101n, 85; al-Maqr\u012bz\u012b, Khi\u1e6da\u1e6d, 1:425; al-Suy\u016b\u1e6d\u012b, \u1e24usn al-mu\u1e25\u0101\u1e0dara, 1:89.\n288. For an overview of descriptions of the lighthouse in Muslim sources, see Behrens-Abouseif, \u201cIslamic \n\nHistory.\u201d\n289. Antrim, Routes and Realms, 62\u201370.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  104\n\nexample, that the lighthouse possesses four doors equipped with pipes \u201cwhich make a \nthunderous sound when they are turned [or rubbed].\u201d Other sources, al-Mas\u02bf\u016bd\u012b (d. 345/956) \nbeing the earliest currently known, speak of a statue standing on top of the lighthouse that \nmakes a horrible sound when an enemy approaches the city so that Alexandria\u2019s inhabitants \ncan prepare for battle.290 Our author also describes a banner on top of the Pharos which \nturns with the mirror inside the lighthouse and claims that this mirror always points at \nthe sun. Other sources do not speak of banners but do mention a second statue that always \npoints at the sun, whatever its position in the sky.291\n\nBut the lighthouse\u2019s most noteworthy feature was its miraculous mirror, which, according \nto Ibn \u02bfAbd al-Wahh\u0101b, allowed one to see over a distance of 8,000 miles. It is not surprising \nthat he discusses the mirror (and its destruction) in detail. The mirror that supposedly \nstood on or, according to others, hung in Alexandria\u2019s lighthouse was widely considered \n(to have been) one of the wonders of the world.292 Like the Pharos itself, the mirror was \npart and parcel of the collective memory of Alexandria in medieval Islam, and it features \nin many descriptions of the city. From the fourth/tenth century on, Muslim historians \ngenerally dated the mirror to one of two distinct periods in Egypt\u2019s history. Some ascribed \nthe building of the mirror to an ancient Egyptian king.293 A popular fourth/tenth- or fifth/\neleventh-century text, mostly known as Kit\u0101b al-\u02bfAj\u0101\u02beib or Akhb\u0101r al-zam\u0101n and regularly \ncited by Ayyubid and Mamluk authors,294 dates it to the reign of King Mi\u1e63r\u0101yim, a great-\ngrandson of N\u016b\u1e25 and the first to rule Egypt after the Flood. His sons are said to have built in \nthe center of Raq\u016bda (to be understood as a predecessor of Alexandria295) a copula of gilded \n\n290. Al-Dimashq\u012b, Nukhbat al-dahr, 36\u201337; al-\u1e24imyar\u012b, al-Raw\u1e0d al-mi\u02bf\u1e6d\u0101r, 54; Ibn Wa\u1e63\u012bf Sh\u0101h, Mukhta\u1e63ar \n\u02bfaj\u0101\u02beib al-duny\u0101, ed. Sayyid K. \u1e24asan (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1421/2001), 185; al-Ibsh\u012bh\u012b, al-Musta\u1e6draf \nf\u012b kull fann musta\u1e93raf, ed.", "start_char_idx": 94269, "end_char_idx": 96988, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1b476e9c-d960-4faf-88ac-16d154b1ae08": {"__data__": {"id_": "1b476e9c-d960-4faf-88ac-16d154b1ae08", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e582b237-fa9d-4e24-b13e-655c1bfdff73", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "1d3d3c1271495585a0bb00707b3b0a5599feb6c9f9eed621cd7c9e8f19295257", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e986b690-8dfd-419f-b0c5-1bdd647fbc2d", "node_type": "1", "metadata": {}, "hash": "4314fbee569ebdced1808b29acefcf75b42204d6fa2a0568a47ff28b3c9ce45e", "class_name": "RelatedNodeInfo"}}, "text": "Muf\u012bd M. Qumay\u1e25a (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1406/1987), 2:306\u20137; al-Mas\u02bf\u016bd\u012b, \nMur\u016bj al-dhahab, 2:105 (\u00a7 837), cited in al-Maqr\u012bz\u012b, Khi\u1e6da\u1e6d, 1:423; al-Nuwayr\u012b, Nih\u0101yat al-arab, 1:396.\n\n291. Al-Dimashq\u012b, Nukhbat al-dahr, 36\u201337; Ibn Wa\u1e63\u012bf Sh\u0101h, Mukhta\u1e63ar, 185; al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab, \n2:105 (\u00a7 837), cited in al-Maqr\u012bz\u012b, Khi\u1e6da\u1e6d, 1:423; al-Nuwayr\u012b, Nih\u0101yat al-arab, 1:396; al-Suy\u016b\u1e6d\u012b, \u1e24usn al-mu\u1e25\u0101\u1e0dara, \n1:89.\n\n292. See, e.g., a popular tradition going back to \u02bfAbd All\u0101h b. \u02bfAmr b. al-\u02bf\u0100\u1e63 (d. 65/684) on the four wonders \nof the world in Ibn al-Faq\u012bh, Mukhta\u1e63ar, 72; Ibn al-Jawz\u012b, al-Munta\u1e93am f\u012b ta\u02ber\u012bkh al-mul\u016bk wa-l-umam, ed. \nMu\u1e25ammad \u02bfA. \u02bfA\u1e6d\u0101 and Mu\u1e63\u1e6daf\u0101 \u02bfA. \u02bfA\u1e6d\u0101 (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1415/1995), 1:164 and 165; Ibn \nKhurd\u0101dhbih, al-Mas\u0101lik wa-l-mam\u0101lik, 115; Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 78; al-Suy\u016b\u1e6d\u012b, al-Durr al-manth\u016br f\u012b \nal-tafs\u012br al-ma\u02beth\u016br (Beirut: D\u0101r al-Fikr, 1432\u201333/2011), 3:488; al-Tha\u02bf\u0101lib\u012b, Thim\u0101r al-qul\u016bb, 422; see also Ibn Fa\u1e0dl \nAll\u0101h al-\u02bfUmar\u012b, Mas\u0101lik al-ab\u1e63\u0101r, 92. Not everyone believed that this miraculous mirror had existed. Doubters \nincluded the author of the Kit\u0101b al-Ba\u1e25th, ascribed to the second/eighth-century alchemist J\u0101bir b. \u1e24ayy\u0101n \n(cited in Paul Kraus, J\u0101bir ibn \u1e24ayy\u0101n: Contribution \u00e0 l\u2019histoire des id\u00e9es scientifiques dans l\u2019Islam [Cairo: IFAO, \n1942\u201343], 1:296\u201397). Al-Haraw\u012b (al-Ish\u0101r\u0101t, 48\u201349) argues that because the mirror no longer exists, the lighthouse \ncannot be considered a wonder.\n\n293. In addition to what follows, Ibn \u1e24awqal (writing between 331/942 and 378/988) ascribes the building of \nthe lighthouse and its mirror to a mighty king in Kit\u0101b \u1e62\u016brat al-ar\u1e0d, ed. J. H. Kramers (Leiden: E. J. Brill, 1938), \n1:151. The fourth/tenth-century Is\u1e25\u0101q b. \u1e24usayn ascribes it to ancient \u201csages\u201d in \u0100k\u0101m al-marj\u0101n, 86.\n\n294. The text is explicitly copied in al-Maqr\u012bz\u012b, Khi\u1e6da\u1e6d, 1:425.", "start_char_idx": 96989, "end_char_idx": 98845, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e986b690-8dfd-419f-b0c5-1bdd647fbc2d": {"__data__": {"id_": "e986b690-8dfd-419f-b0c5-1bdd647fbc2d", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1b476e9c-d960-4faf-88ac-16d154b1ae08", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "60ee520bf51ea2199eff8d6e465fd84897052eee508e99df4dde4465ff7903a9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "33e0e6dd-b89c-4d7c-b246-d8dfe4ecf9d6", "node_type": "1", "metadata": {}, "hash": "6e16defd90e3fe7d8e0b2523bea3d5744dbaa31827f3554228782e9dae2416ea", "class_name": "RelatedNodeInfo"}}, "text": "See also al-Bakr\u012b, al-Mas\u0101lik wa-l-mam\u0101lik, 2:533 \nand 594 (\u00a7\u00a7 881 and 988); Murta\u1e0d\u0101 b. al-\u02bfAf\u012bf, L\u2019\u00c9gypte de Murtadi fils du Gaphiphe, trans. Pierre Vattier, introd. \nand annot. Gaston Wiet (Paris: Imprimerie Nationale, 1953), 119; and al-Nuwayr\u012b, Nih\u0101yat al-arab, 15:44.\n\n295. Bruning, \u201cDestruction of Alexandria.\u201d\n\n\n\n105  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nbrass on which they placed a mirror. But the text also credits other ancient Egyptian kings \nwith building Alexandria\u2019s famous mirror.296 Like Archimedes\u2019s mirror, it allowed those who \ncontrolled it to shoot beams of sunlight at approaching enemy ships.297 However, the idea \nthat Alexander the Great, in this context often identified as Dh\u016b al-Qarnayn, built the city\u2019s \nlighthouse and its mirror enjoyed greater popularity and can be found in many sources. \nLike Ibn \u02bfAbd al-Wahh\u0101b\u2019s mirror, the mirror Alexander the Great built was believed to have \nbeen a powerful instrument to identify approaching enemy ships from afar\u2014especially those \nfrom Constantinople, the seat of Islam\u2019s Byzantine archenemy\u2014and, like King Mi\u1e63r\u0101yim\u2019s \nmirror, to burn these ships with sunlight.298 In short, Alexandria\u2019s miraculous mirror was \nthought to have formed the city\u2019s most important defense mechanism.\n\nIn contrast to these sources, which describe the mirror as an artifact of the ancient \npast, Ibn \u02bfAbd al-Wahh\u0101b claims that the mirror existed until very recently. He writes \nthat he witnessed a Byzantine attack on the city, led by the son of Uhrayqil, during which \nthe city\u2019s treasurer sided with the Byzantines and destroyed the mirror\u2019s ability to move. \nHaving done this, the treasurer fled the city. Stories of the mirror\u2019s destruction circulated \nin various forms.299 Our text\u2019s version is not known from other sources. Nonetheless, it \nshows its author\u2019s familiarity with more popular versions. A version al-Mas\u02bf\u016bd\u012b recorded \nin Egypt became widespread and has frequently been cited.300 It involves an unnamed \nByzantine emperor who sent a servant to make the Umayyad caliph al-Wal\u012bd b. \u02bfAbd al-Malik  \n(r. 86\u201396/705\u201315) believe that much wealth lay hidden underneath the Pharos. Only after \nthe caliph had torn down the lighthouse\u2019s upper half in search of these treasures, and thus \nhad destroyed the mirror, did Alexandrians realize that the caliph was being misled. By \nthat time, the Byzantine emperor\u2019s servant had fled.301 By and large, this version\u2019s plot is \nidentical to that of Ibn \u02bfAbd al-Wahh\u0101b: the Byzantine emperor sends someone (a servant \nor his son) to destroy the mirror; this person convinces a Muslim (the caliph or the city\u2019s \ntreasurer) to cooperate; and after the successful destruction of the mirror someone flees  \n\n296. Al-Mas\u02bf\u016bd\u012b, Akhb\u0101r al-zam\u0101n, 131.\n297. Ibn Wa\u1e63\u012bf Sh\u0101h, Mukhta\u1e63ar, 114 = al-Mas\u02bf\u016bd\u012b, Akhb\u0101r al-zam\u0101n, 154.\n298. A\u1e25mad b. Mu\u1e6darrif, al-Tart\u012bb f\u012b al-lugha, 2:18\u201319 (copied in Ibn Fa\u1e0dl All\u0101h al-\u02bfUmar\u012b, Mas\u0101lik al-ab\u1e63\u0101r, \n\n91); al-Gharn\u0101\u1e6d\u012b, Tu\u1e25fat al-alb\u0101b (wa-nukhbat al-a\u02bfj\u0101b), ed.", "start_char_idx": 98846, "end_char_idx": 101846, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "33e0e6dd-b89c-4d7c-b246-d8dfe4ecf9d6": {"__data__": {"id_": "33e0e6dd-b89c-4d7c-b246-d8dfe4ecf9d6", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e986b690-8dfd-419f-b0c5-1bdd647fbc2d", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "120c64127e555d4a78eb2d304fc31241c8c616282c96fc60fdaa9d27ec3db42b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e86f5e57-609a-448a-a01f-6fc594a4a116", "node_type": "1", "metadata": {}, "hash": "8a9afdd848bf89b10cae1ce256d707c076b82f2f291192e11c8d6c56b5de58bf", "class_name": "RelatedNodeInfo"}}, "text": "Gabriel Ferrand in Journal asiatique 207 (1925): 1\u2013148 \nand 193\u2013303, at 70\u201371; al-\u1e24imyar\u012b, al-Raw\u1e0d al-mi\u02bf\u1e6d\u0101r, 54; Ibn Wa\u1e63\u012bf Sh\u0101h, Mukhta\u1e63ar, 114 = al-Mas\u02bf\u016bd\u012b, Akhb\u0101r \nal-zam\u0101n, 154; al-Ibsh\u012bh\u012b, al-Musta\u1e6draf, 2:306\u20137; al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab, 2:105\u20136 (\u00a7 838), cited in al-Maqr\u012bz\u012b, \nKhi\u1e6da\u1e6d, 1:423\u201324; al-Nuwayr\u012b, Nih\u0101yat al-arab, 1:396; and al-Suy\u016b\u1e6d\u012b, \u1e24usn al-mu\u1e25\u0101\u1e0dara, 1:89); Murta\u1e0d\u0101 b. al-\u02bfAf\u012bf, \nL\u2019\u00c9gypte, 119; al-Suy\u016b\u1e6d\u012b, \u1e24usn al-mu\u1e25\u0101\u1e0dara, 1:90\u201391; Y\u0101q\u016bt al-R\u016bm\u012b, Mu\u02bfjam al-buld\u0101n, 1:186.\n\n299. E.g., Benjamin of Tudela, Itinerary, 75 (English); Y\u0101q\u016bt al-R\u016bm\u012b, Mu\u02bfjam al-buld\u0101n, 1:186\u201387. For short \nreferences to the mirror\u2019s destruction on the orders of a Byzantine emperor, see Is\u1e25\u0101q b. al-\u1e24usayn, \u0100k\u0101m \nal-marj\u0101n, 86; al-Mas\u02bf\u016bd\u012b, Akhb\u0101r al-zam\u0101n, 154 (partially cited in al-Maqr\u012bz\u012b, Khi\u1e6da\u1e6d, 1:425, but ascribed to Ibn \nWa\u1e63\u012bf Sh\u0101h); al-Muqaddas\u012b, A\u1e25san al-taq\u0101s\u012bm f\u012b ma\u02bfrifat al-aq\u0101l\u012bm, ed. Michael Jan de Goeje (Leiden: E. J. Brill, \n1877), 211; Murta\u1e0d\u0101 b. al-\u02bfAf\u012bf, L\u2019\u00c9gypte, 119\u201320; N\u0101\u1e63ir-i Khusraw, Book of Travels (Safarn\u0101ma), trans. W. M. \nThackston Jr. (Albany: State University of New York Press, 1986), 42.\n\n300. E.g., in al-Bakr\u012b, al-Mas\u0101lik wa-l-mam\u0101lik, 2:635 (\u00a7 1059); al-Dimashq\u012b, Nukhbat al-dahr, 37; al-Ibsh\u012bh\u012b, \nal-Musta\u1e6draf, 2:307; al-Maqr\u012bz\u012b, Khi\u1e6da\u1e6d, 1:423\u201324; al-Nuwayr\u012b, Nih\u0101yat al-arab, 1:396\u201397; and al-Suy\u016b\u1e6d\u012b, \u1e24usn \nal-mu\u1e25\u0101\u1e0dara, 1:89\u201390. Al-Qazw\u012bn\u012b, in \u0100th\u0101r al-bil\u0101d, 145\u201346, presents a very similar version.\n\n301. Al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab, 2:105\u20136 (\u00a7 838).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  106\n\nthe city. Our text\u2019s description of Alexandria\u2019s lighthouse, with its various noteworthy \nfeatures, is firmly rooted in ideas circulating about Alexandria\u2019s past.\n\nHowever, our text differs from these other descriptions of the Pharos in one significant \nway.", "start_char_idx": 101847, "end_char_idx": 103707, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e86f5e57-609a-448a-a01f-6fc594a4a116": {"__data__": {"id_": "e86f5e57-609a-448a-a01f-6fc594a4a116", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "33e0e6dd-b89c-4d7c-b246-d8dfe4ecf9d6", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "ad1b9245be7c626812cefbb28312a0bec3ca897aaeb113de148b7d19505e320f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6e825e1d-621f-438f-a562-47e575a844b8", "node_type": "1", "metadata": {}, "hash": "2379cb3182015eeaf9d2eda743d9a12772de6642e9aa287881f2ecec2276d185", "class_name": "RelatedNodeInfo"}}, "text": "However, our text differs from these other descriptions of the Pharos in one significant \nway. Ibn \u02bfAbd al-Wahh\u0101b uses the story about the mirror\u2019s destruction at the hands of \nthe city\u2019s treasurer not to highlight the lighthouse\u2019s fantastic past but rather to mobilize \ncontemporary Muslims for the defense of Alexandria against enemy attacks. Whereas, \nhe writes, the preceding part of his description of the lighthouse was based on texts, he \nemphasizes that he himself found the lighthouse \u201cinoperative [but] still matching that \ndescription.\u201d Indeed, the text implies that some of the Pharos\u2019s noteworthy features, such as \nthe doors that make a sound or the banner that follows the course of the sun, still function. \nBut perhaps more significantly, his story about the mirror\u2019s destruction stresses that now \nis the time to engage in rib\u0101\u1e6d in Alexandria. Other sources date the mirror\u2019s destruction \nto the first Islamic century. In addition to al-Wal\u012bd b. \u02bfAbd al-Malik, also the Egyptian \ngovernor \u02bfAmr b. al-\u02bf\u0100\u1e63 (in office 19\u201325/640\u201345 and 38\u201343/658\u201364) and the caliph \u02bfAbd \nal-Malik b. Marw\u0101n (r. 65\u201386/685\u2013705) appear as the Muslim ruler who ordered the Pharos\u2019s \ndestruction.302 By contrast, Ibn \u02bfAbd al-Wahh\u0101b writes that he himself witnessed the city \nlose its most famous and important defense. Thus, he not only points out that the city is \npartially unprotected but also adds urgency to his message.\n\nConclusion\n\nIbn \u02bfAbd al-Wahh\u0101b\u2019s account of Ayyubid or early Mamluk Alexandria is a rich and \ncomplex literary creation. The author exhibits some familiarity with the city itself (e.g., \nits gates, cemeteries, city walls, mosques, and colleges) and with stories about the city\u2019s \nancient monuments and its place in eschatological schemes. This feature of the text makes \nit an interesting source on (ideas about) Alexandria and its cityscape in a rather tumultuous \nperiod of Egypt\u2019s history. At the same time, the author seems uninterested in or incapable \nof accurately describing the city\u2019s defenses and exaggerates the strength of its garrison. \nIndeed, accuracy seems not to be of prime importance for our author. He uses literary \nmotifs and amplifies the role of religious authorities, notably Sufi masters, in his praise \nof Islam in Alexandria. Similarly, his description of the Pharos may share features with \nlegends surrounding it but is far removed from the building\u2019s real sixth/twelfth- through \neighth/fourteenth-century architecture. Despite being framed as an insider\u2019s description of \nthe city, the account is evidently highly stylized.\n\nIn fact, Ibn \u02bfAbd al-Wahh\u0101b wrote the account with the aim of mobilizing Muslims for \nrib\u0101\u1e6d performance in Alexandria. I have argued that he first praises the city\u2019s military \nand religious character in order to make the city an attractive destination for volunteer \nwarriors before focusing on weaknesses in the city\u2019s defenses. The text reaches its dramatic \nclimax with the destruction of part of the city\u2019s most famous monument, the Pharos, at \n\n302.  Al-Gharn\u0101\u1e6d\u012b, Tu\u1e25fat al-alb\u0101b, 70\u201371; Ibn Iy\u0101s, Bad\u0101\u02bei\u02bf al-zuh\u016br, 1/1:106\u20137; Ibn Wa\u1e63\u012bf Sh\u0101h, Mukhta\u1e63ar, \n185; al-Suy\u016b\u1e6d\u012b, \u1e24usn al-mu\u1e25\u0101\u1e0dara, 1:91. In al-Tha\u02bf\u0101lib\u012b, Thim\u0101r al-qul\u016bb, 422, the Muslim ruler is not identified. \nA\u1e25mad b. Mu\u1e6darrif, al-Tart\u012bb f\u012b al-lugha, 2:18\u201320 (copied in Ibn Fa\u1e0dl All\u0101h al-\u02bfUmar\u012b, Mas\u0101lik al-ab\u1e63\u0101r, 90\u201392) \nrefers to an unnamed Alexandrian ruler.", "start_char_idx": 103613, "end_char_idx": 107017, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6e825e1d-621f-438f-a562-47e575a844b8": {"__data__": {"id_": "6e825e1d-621f-438f-a562-47e575a844b8", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e86f5e57-609a-448a-a01f-6fc594a4a116", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "3d2d1df3b57ffc86028dc29895d9a3e6492a61dc18c2a31e3a4b827f84c758a0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8c356977-c6c5-49ee-a15f-4eb7c286fecc", "node_type": "1", "metadata": {}, "hash": "3acf48c793c0ff4fedd076e07dcaceabd4b4fe085b98d805cab3c26ce805f3bb", "class_name": "RelatedNodeInfo"}}, "text": "107  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nthe hands of non-Muslim aggressors coming from outside Egypt. That Ibn \u02bfAbd al-Wahh\u0101b \nascribes the lighthouse\u2019s partial destruction to a recent attack on the city reveals that \nhis concern for Alexandria\u2019s protection rests on heightened fears of a real attack. Such \nfears were certainly not groundless. Sicilians besieged Alexandria in 569\u201370/1174, and \nawareness among Crusaders of the strategic benefit that control over Egypt offered for \ntheir conquest of the Holy Land led to attacks on Egypt\u2019s Mediterranean coast, culminating \nin the Frankish occupation of Damietta in 615/1219 and 647/1249.303 Because Alexandria \nitself hardly suffered attacks after 569\u201370/1174 until Pierre de Lusignan\u2019s sack of the city \nin 767/1365,304 the account may voice fear of an assault on Alexandria as well as a general \nsense of anxiety about Frankish or Byzantine attacks on the Egyptian coast. Indeed, studies \nof prose and poetry written in this period show that the Frankish threat was sometimes \nunderstood in eschatological terms and gave impetus to the composition of a variety of \nliterature, exhorting Muslims to defend the Realm of Islam against non-Muslim aggressors, \nregularly including fictitious elements and possessing a strong spatial character (such as \nlocal histories and fa\u1e0d\u0101\u02beil works).305 Ibn \u02bfAbd al-Wahh\u0101b\u2019s account seems to belong to this \nwave of literary composition. It calls for a highly localized reaction against what its author \nperceived as an eschatological threat to Islam.\n\n303. Ibn al-Ath\u012br, al-K\u0101mil f\u012b al-ta\u02ber\u012bkh, ed. Ab\u016b al-Fid\u0101\u02be \u02bfA. al-Q\u0101\u1e0d\u012b et al. (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, \n1407/1987), 10:375\u201380; al-Maqr\u012bz\u012b, Kit\u0101b al-Sul\u016bk li-ma\u02bfrifat duwal al-mul\u016bk, ed. Mu\u1e25ammad M. Ziy\u0101da (Cairo: \nMaktabat D\u0101r al-Kutub al-Mi\u1e63riyya, 1934\u201373), 1/2:333\u201336.\n\n304. Niall Christie, \u201cCosmopolitan Trade Centre or Bone of Contention? Alexandria and the Crusades, \n487\u2013857/1095\u20131453,\u201d Al-Mas\u0101q 26, no. 1 (2014): 49\u201361. Franks are said to have attacked the city\u2019s harbor in \n658/1260; see Ibn Taghr\u012b Bird\u012b, al-Nuj\u016bm al-z\u0101hira, 7:148\u201349.\n\n305. E.g., Abb\u00e8s Zouache, \u201cLes croisades en Orient: Histoire, m\u00e9moires,\u201d Tabularia 15 (2015): 75\u2013119, at 80\u201387; \nOsman Latiff, The Cutting Edge of the Poet\u2019s Sword: Muslim Poetic Responses to the Crusades (Leiden: Brill, \n2017), 30\u201339, 172\u201383; Kenneth A. Goudie, Reinventing Jih\u0101d: Jih\u0101d Ideology from the Conquest of Jerusalem to \nthe End of the Ayy\u016bbids (c. 492/1099\u2013647/1249) (Leiden: Brill, 2019), 83\u2013116.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  108\n\nBibliography\n\nSources\n\nAl-\u02bfAbdar\u012b, Mu\u1e25ammad b. Mu\u1e25ammad. Al-Ri\u1e25la al-maghribiyya. 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Al-\u02bfIqd al-tham\u012bn f\u012b ta\u02ber\u012bkh al-balad al-am\u012bn.", "start_char_idx": 109834, "end_char_idx": 111586, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0e93fe87-c23c-47f8-b907-e4b7bfb655b4": {"__data__": {"id_": "0e93fe87-c23c-47f8-b907-e4b7bfb655b4", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8c356977-c6c5-49ee-a15f-4eb7c286fecc", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "e5425e3c8144c17683ae6527347b2e05ac883fb14c536a12469d604188092a86", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cb81a6a9-eed4-4318-82a6-a036c8ce0053", "node_type": "1", "metadata": {}, "hash": "22acc5fa6f1c478e0aeb62a3eb1cb048ff14562f3ae6ce0176d5517ffbfe6cc3", "class_name": "RelatedNodeInfo"}}, "text": "Edited by \nMu\u1e25ammad \u1e24. al-Fiqq\u012b, Fu\u02be\u0101d Sayyid, and Ma\u1e25m\u016bd M. al-\u1e6can\u0101\u1e25\u012b. Cairo: Ma\u1e6dba\u02bfat \nal-Sunna al-Mu\u1e25ammadiyya, 1381\u20131406/1962\u201386.\n\nAl-Hamd\u0101n\u012b, al-\u1e24asan b. A\u1e25mad. \u1e62ifat jaz\u012brat al-\u02bfarab. Edited by David H. M\u00fcller. Leiden:  \nE. J. Brill, 1884\u201391.\n\nAl-Haraw\u012b, \u02bfAl\u012b b. Ab\u012b Bakr. Kit\u0101b al-Ish\u0101r\u0101t il\u0101 ma\u02bfrifat al-ziy\u0101r\u0101t. Edited by Janine Sourdel-\nThomine, Guide des lieux de p\u00e8lerinage. Damascus: Institut Fran\u00e7ais de Damas, 1953.\n\nAl-\u1e24imyar\u012b, Mu\u1e25ammad b. \u02bfAbd al-Mun\u02bfim. Al-Raw\u1e0d al-mi\u02bf\u1e6d\u0101r f\u012b khabar al-aq\u1e6d\u0101r. Edited by \nI\u1e25s\u0101n \u02bfAbb\u0101s. Beirut: Maktabat Lubn\u0101n, 1975.\n\n\n\n109  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nIbn \u02bfAbd al-\u1e24akam, \u02bfAbd al-Ra\u1e25m\u0101n b. \u02bfAbd All\u0101h. Fut\u016b\u1e25 Mi\u1e63r wa-akhb\u0101ruh\u0101. Edited by \nCharles C. Torrey. New Haven, CT: Yale University Press, 1922.\n\nIbn Ab\u012b Shayba, \u02bfAbd All\u0101h b. Mu\u1e25ammad. Al-Kit\u0101b al-mu\u1e63annaf f\u012b al-a\u1e25\u0101d\u012bth wa-l-\u0101th\u0101r. \nEdited by \u02bfAbd al-Kh\u0101liq al-Afgh\u0101n\u012b, Sayyid Y\u016bsuf \u02bfAl\u012b, and Mukht\u0101r A\u1e25mad al-Nadw\u012b. \nHyderabad: n.p./Mumbai: al-D\u0101r al-Salafiyya, 1386\u20131403/1966\u201383.\n\n\u2014\u2014\u2014. Al-Kit\u0101b al-mu\u1e63annaf f\u012b al-a\u1e25\u0101d\u012bth wa-l-\u0101th\u0101r. Edited by Mu\u1e25ammad \u02bf A. Sh\u0101h\u012bn. Beirut: \nD\u0101r al-Kutub al-\u02bfIlmiyya, 1416/1995.\n\nIbn Ab\u012b Zayd al-Qayraw\u0101n\u012b, \u02bf Abd All\u0101h. Al-Naw\u0101dir wa-l-ziy\u0101d\u0101t \u02bf al\u0101 m\u0101 f\u012b al-Mudawwana min \nghayrih\u0101 min al-ummah\u0101t. Edited by Mu\u1e25ammad Am\u012bn B\u016bkhubza. Beirut: D\u0101r al-Gharb \nal-Isl\u0101m\u012b, 1999.\n\nIbn \u02bfAs\u0101kir. Ta\u02ber\u012bkh mad\u012bnat Dimashq. Edited by \u02bfUmar b. Gh. al-\u02bfAmraw\u012b. Beirut: D\u0101r al-Fikr, \n1415\u201321/1995\u20132000.\n\nIbn al-Ath\u012br, \u02bfAl\u012b b. Mu\u1e25ammad. Al-K\u0101mil f\u012b al-ta\u02ber\u012bkh. Edited by Ab\u016b al-Fid\u0101\u02be \u02bfA. al-Q\u0101\u1e0d\u012b et al. \nBeirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1407/1987.\n\nIbn Ba\u1e6d\u1e6d\u016b\u1e6da, Mu\u1e25ammad b. \u02bfAbd All\u0101h.", "start_char_idx": 111587, "end_char_idx": 113215, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cb81a6a9-eed4-4318-82a6-a036c8ce0053": {"__data__": {"id_": "cb81a6a9-eed4-4318-82a6-a036c8ce0053", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0e93fe87-c23c-47f8-b907-e4b7bfb655b4", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "e9c859bafc3b1d89121279c35946cb38bfc0195afbce11e7765114cbc0f85bf4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f2b55077-686e-4665-a802-25805d0322f8", "node_type": "1", "metadata": {}, "hash": "349698f6953a77cd03ab9678d0e3549712ebee955507a5709ab84051272b7131", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd All\u0101h. Tu\u1e25fat al-nu\u1e93\u1e93\u0101r f\u012b ghar\u0101\u02beib al-am\u1e63\u0101r wa-\u02bfaj\u0101\u02beib \nal-asf\u0101r. Edited by \u02bf Abd al-H\u0101d\u012b al-T\u0101z\u012b. Rabat: Ak\u0101d\u012bmiyyat al-Mamlaka al-Maghribiyya, \n1417/1997.\n\nIbn Duqm\u0101q, Ibr\u0101h\u012bm b. Mu\u1e25ammad. Kit\u0101b al-Inti\u1e63\u0101r li-w\u0101si\u1e6dat \u02bfiqd al-am\u1e63\u0101r. Edited by Karl \nVollers. Cairo: al-Ma\u1e6dba\u02bfa al-Am\u012briyya, 1309\u201314/1893\u201396.\n\nIbn Fa\u1e0dl All\u0101h al-\u02bfUmar\u012b, A\u1e25mad b. Ya\u1e25y\u0101. Mas\u0101lik al-ab\u1e63\u0101r f\u012b mam\u0101lik al-am\u1e63\u0101r: L\u2019\u00c9gypte,  \nla Syrie, le \u1e24i\u01e7\u0101z et le Y\u00e9men. Edited by Ayman F. Sayyid. Cairo: IFAO, 1985.\n\nIbn al-Faq\u012bh, A\u1e25mad b. Mu\u1e25ammad. Mukhta\u1e63ar kit\u0101b al-Buld\u0101n. Edited by Michael Jan de \nGoeje. Leiden: E. J. Brill, 1885.\n\nIbn \u1e24awqal, Ab\u016b al-Q\u0101sim b. \u02bfAl\u012b. Kit\u0101b \u1e62\u016brat al-ar\u1e0d. Edited by J. H. Kramers. Leiden: E. J. Brill, \n1938.\n\nIbn Iy\u0101s, Mu\u1e25ammad b. A\u1e25mad. Bad\u0101\u02bei\u02bf al-zuh\u016br f\u012b waq\u0101\u02bei\u02bf al-duh\u016br. Edited by Mu\u1e25ammad \nMu\u1e63\u1e6daf\u0101. Wiesbaden: Franz Steiner Verlag, 1974\u201392.\n\nIbn al-Jawz\u012b, \u02bfAbd al-Ra\u1e25m\u0101n b. \u02bfAl\u012b. Al-Munta\u1e93am f\u012b ta\u02ber\u012bkh al-mul\u016bk wa-l-umam. Edited by \nMu\u1e25ammad \u02bfA. \u02bfA\u1e6d\u0101 and Mu\u1e63\u1e6daf\u0101 \u02bfA. \u02bfA\u1e6d\u0101. Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1415/1995.\n\nIbn Jubayr, Mu\u1e25ammad b. A\u1e25mad. Ri\u1e25lat Ibn Jubayr. Beirut: D\u0101r \u1e62\u0101dir, n.d.\n\nIbn Jumay\u02bf, Hibat All\u0101h b. Zayn. \u1e6cab\u02bf al-Iskandariyya. Edited by Murayzin S. \u02bfAs\u012br\u012b and Sa\u02bfd  \n\u02bfA. al-Bushr\u012b. Mecca: Markaz al-Bu\u1e25\u016bth wa-I\u1e25y\u0101\u02be al-Tur\u0101th al-Isl\u0101m\u012b, 1417/1997.\n\nIbn Khallik\u0101n, A\u1e25mad b. Mu\u1e25ammad. Wafay\u0101t al-a\u02bfy\u0101n wa-anb\u0101\u02be abn\u0101\u02be al-zam\u0101n. Edited by \nI\u1e25s\u0101n \u02bfAbb\u0101s. Beirut: D\u0101r \u1e62\u0101dir, 1397\u201398/1977\u201378.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  110\n\nIbn Khurd\u0101dhbih, \u02bfUbayd All\u0101h b.", "start_char_idx": 113204, "end_char_idx": 114763, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f2b55077-686e-4665-a802-25805d0322f8": {"__data__": {"id_": "f2b55077-686e-4665-a802-25805d0322f8", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cb81a6a9-eed4-4318-82a6-a036c8ce0053", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "77b5ea8f21e5ebef783a76c4cade0b976ff5ce9b0b317e620f52e0bbbe10d114", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c5d40df7-d934-49e6-8c22-9f9be69372c6", "node_type": "1", "metadata": {}, "hash": "af9ddd1d412ecae8f0ff1eb1cb52c7858237cab979c7dc0c643337eca747d316", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd All\u0101h. Kit\u0101b al-Mas\u0101lik wa-l-mam\u0101lik. Edited by \nMichael Jan de Goeje. Leiden: E. J. Brill, 1889.\n\nIbn al-Kind\u012b, \u02bfUmar. Fa\u1e0d\u0101\u02beil Mi\u1e63r. Edited by Ibr\u0101h\u012bm A. al-\u02bfAdaw\u012b and \u02bfAl\u012b M. \u02bfUmar. Cairo: \nMaktabat Wahba, 1391/1971.\n\nIbn Man\u1e93\u016br, Mu\u1e25ammad b. Mukarram. Lis\u0101n al-\u02bfarab. Bulaq: al-Ma\u1e6dba\u02bfa al-Am\u012briyya,  \n1300\u20131308/1883\u201391.\n\nIbn Qud\u0101ma, \u02bf Abd All\u0101h b. A\u1e25mad. Al-Mughn\u012b. Edited by \u02bf Abd All\u0101h b. \u02bf Abd al-Mu\u1e25sin al-Turk\u012b \nand \u02bfAbd al-Fatt\u0101\u1e25 M. al-\u1e24ilw. Riyadh: D\u0101r \u02bf\u0100lam al-Kutub, 1417/1997.\n\nIbn Rusta, A\u1e25mad b. \u02bfUmar. Kit\u0101b al-A\u02bfl\u0101q al-naf\u012bsa. Edited by Michael Jan de Goeje. Leiden: \nE. J. Brill, 1892.\n\nIbn al-\u1e62abb\u0101gh, al-\u1e24asan b. \u02bfUmar. Fa\u1e0d\u0101\u02beil al-Iskandariyya. Edited by Jelle Bruning.  \nIn preparation.\n\nIbn Taghr\u012b Bird\u012b, Y\u016bsuf. Al-Nuj\u016bm al-z\u0101hira f\u012b mul\u016bk Mi\u1e63r wa-l-Q\u0101hira. Cairo: Ma\u1e6dba\u02bfat D\u0101r \nal-Kutub al-Mi\u1e63riyya, 1929\u201372.\n\nIbn al-Ward\u012b, Sir\u0101j al-D\u012bn \u02bfUmar. Jaz\u012brat al-\u02bfaj\u0101\u02beib wa-far\u012bdat al-ghar\u0101\u02beib. Edited by Anwar  \nM. Zann\u0101t\u012b. Cairo: Maktabat al-Thaq\u0101fa al-D\u012bniyya, 1428/2008.\n\nIbn Wa\u1e63\u012bf Sh\u0101h, Ibr\u0101h\u012bm. Mukhta\u1e63ar \u02bfaj\u0101\u02beib al-duny\u0101. Edited by Sayyid K. \u1e24asan. Beirut: D\u0101r \nal-Kutub al-\u02bfIlmiyya, 1421/2001.\n\nAl-Ibsh\u012bh\u012b, Mu\u1e25ammad b. A\u1e25mad. Al-Musta\u1e6draf f\u012b kull fann musta\u1e93raf. Edited by Muf\u012bd  \nM. Qumay\u1e25a. Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1406/1987.\n\n\u02bfIm\u0101d al-D\u012bn al-I\u1e63fah\u0101n\u012b, Mu\u1e25ammad b. Mu\u1e25ammad (attr.). Al-Bust\u0101n al-j\u0101mi\u02bf li-jam\u012b\u02bf taw\u0101r\u012bkh \nahl al-zam\u0101n. Edited by \u02bfUmar \u02bfA. Tadmur\u012b. Beirut: al-Maktaba al-\u02bfA\u1e63riyya, 1423/2002.\n\nIs\u1e25\u0101q b. al-\u1e24usayn. \u0100k\u0101m al-marj\u0101n f\u012b dhikr al-mad\u0101\u02bein al-mashh\u016bra f\u012b kull mak\u0101n. Edited by \nFahm\u012b Sa\u02bfd. Beirut: \u02bf\u0100lam al-Kutub, 1408/1988.\n\nLeo Africanus. Description de l\u2019Afrique.", "start_char_idx": 114764, "end_char_idx": 116392, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c5d40df7-d934-49e6-8c22-9f9be69372c6": {"__data__": {"id_": "c5d40df7-d934-49e6-8c22-9f9be69372c6", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f2b55077-686e-4665-a802-25805d0322f8", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "2978409cf459b12243f183246cbd46e2d583725f8375c495aca9c9d5236851e0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6f12f53e-5c7b-484a-b07b-ad882b6c8b52", "node_type": "1", "metadata": {}, "hash": "17af280c8082e477ad4609711dbbaf688d2146c221cd29852793948bfc64e179", "class_name": "RelatedNodeInfo"}}, "text": "Leo Africanus. Description de l\u2019Afrique. Translated by Alexis \u00c9paulard. Paris: Librairie \nd\u2019Am\u00e9rique et d\u2019Orient, 1956.\n\nAl-Maqr\u012bz\u012b. A\u1e25mad b. \u02bfAl\u012b. Itti\u02bf\u0101\u1e93 al-\u1e25unaf\u0101\u02be bi-akhb\u0101r al-a\u02beimma al-f\u0101\u1e6dimiyy\u012bn al-khulaf\u0101\u02be. \nEdited by Jam\u0101l al-D\u012bn al-Shayy\u0101l. Cairo: al-Majlis al-A\u02bfl\u0101 li-l-Shu\u02be\u016bn al-Isl\u0101miyya, \n1416/1996.\n\n\u2014\u2014\u2014. Kit\u0101b al-Muqaff\u0101 al-kab\u012br. Edited by Mu\u1e25ammad al-Ya\u02bfl\u0101w\u012b. Beirut: D\u0101r al-Gharb \nal-Isl\u0101m\u012b, 1411/1991.\n\n\u2014\u2014\u2014. Kit\u0101b al-Sul\u016bk li-ma\u02bfrifat duwal al-mul\u016bk. Edited by Mu\u1e25ammad M. Ziy\u0101da. Cairo: \nMaktabat D\u0101r al-Kutub al-Mi\u1e63riyya, 1934\u201373.\n\n\n\n111  \u2022  Jelle Bruning\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u2014\u2014\u2014. Al-Maw\u0101\u02bfi\u1e93 wa-l-i\u02bftib\u0101r f\u012b dhikr al-khi\u1e6da\u1e6d wa-l-\u0101th\u0101r. Edited by Ayman F. Sayyid. \nLondon: Al-Furq\u0101n Islamic Heritage Foundation, 2002\u20133.\n\nAl-Mas\u02bf\u016bd\u012b, \u02bfAl\u012b b. al-\u1e24usayn (attr.). Akhb\u0101r al-zam\u0101n. Edited by \u02bfAbd All\u0101h al-\u1e62\u0101w\u012b. Cairo: \nMa\u1e6dba\u02bfat \u02bfAbd al-\u1e24am\u012bd A. \u1e24anaf\u012b, 1357/1938.\n\n\u2014\u2014\u2014. Kit\u0101b al-Tanb\u012bh wa-l-ishr\u0101f. Edited by Michael Jan de Goeje. Leiden: E. J. Brill, 1894.\n\n \u2014\u2014\u2014. Mur\u016bj al-dhahab wa-ma\u02bf\u0101din al-jawhar. Edited by Charles Barbier de Meynard and \nAbel Pavet de Courteille, revised by Charles Pellat. Beirut: Publications de l\u2019Universit\u00e9 \nLibanaise, 1966\u201379.\n\nAl-Mundhir\u012b, \u02bfAbd al-\u02bfA\u1e93\u012bm b. \u02bfAbd al-Qaw\u012b. Al-Targh\u012bb wa-l-tarh\u012bb min al-\u1e25ad\u012bth al-shar\u012bf. \nEdited by Mu\u1e63\u1e6daf\u0101 M. \u02bfIm\u0101ra. Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, 1388/1968.\n\nAl-Muqaddas\u012b, Mu\u1e25ammad b. A\u1e25mad. A\u1e25san al-taq\u0101s\u012bm f\u012b ma\u02bfrifat al-aq\u0101l\u012bm. Edited by \nMichael Jan de Goeje. Leiden: E. J. Brill, 1877.\n\nMurta\u1e0d\u0101 b. al-\u02bfAf\u012bf. L\u2019\u00c9gypte de Murtadi fils du Gaphiphe. Translated by Pierre Vattier, \nintroduced and annotated by Gaston Wiet. Paris: Imprimerie Nationale, 1953.\n\nAl-Muttaq\u012b al-Hind\u012b, \u02bfAl\u012b b. \u02bfAbd al-Malik. Kanz al-\u02bfumm\u0101l f\u012b sunan al-aqw\u0101l wa-l-af\u02bf\u0101l.", "start_char_idx": 116352, "end_char_idx": 118097, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6f12f53e-5c7b-484a-b07b-ad882b6c8b52": {"__data__": {"id_": "6f12f53e-5c7b-484a-b07b-ad882b6c8b52", "embedding": null, "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8410", "node_type": "4", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "7109931abc91b5423795390d31cf63e3558777da5dd977e0b719be932ffa1046", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c5d40df7-d934-49e6-8c22-9f9be69372c6", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "d81a3359e99ac79122eabbb836a3fc650a98833d1915741e048940e4a823dd7b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "711de261-1a3f-4cff-ade4-6a2fdfe3b997", "node_type": "1", "metadata": {}, "hash": "10805463bc7ae8ff27a6775e29a4e7c8775061968590976ecb18a67f1d733bd1", "class_name": "RelatedNodeInfo"}}, "text": "Edited \nby \u1e62afwat al-Saqq\u0101 and Bakr\u012b al-\u1e24ayy\u0101n\u012b. Beirut: Mu\u02beassasat al-Ris\u0101la, 1405\u20137/1985\u201386.\n\nN\u0101\u1e63ir-i Khusraw. Book of Travels (Safarn\u0101ma). Translated by W. M. Thackston Jr. Albany: \nState University of New York Press, 1986.\n\nNu\u02bfaym b. \u1e24amm\u0101d. Kit\u0101b al-Fitan wa-l-mal\u0101\u1e25im. Edited by Majd\u012b b. M. b. S. al-Shawr\u012b. Beirut: \nD\u0101r al-Kutub al-\u02bfIlmiyya, 1423/2002.\n\nAl-Nuwayr\u012b, A\u1e25mad b. \u02bf Abd al-Wahh\u0101b. Nih\u0101yat al-arab f\u012b fun\u016bn al-adab. Edited by A\u1e25mad Zak\u012b \nB\u0101sh\u0101 et al. Cairo: Ma\u1e6dba\u02bfat D\u0101r al-Kutub al-Mi\u1e63riyya/al-Hay\u02bea al-Mi\u1e63riyya al-\u02bf\u0100mma \nli-l-Kit\u0101b, 1342\u20131418/1923\u201397.\n\nAl-Nuwayr\u012b, Mu\u1e25ammad b. Q\u0101sim. Kit\u0101b al-Ilm\u0101m bi-l-i\u02bfl\u0101m f\u012b-m\u0101 jarat bihi al-a\u1e25k\u0101m \nwa-l-um\u016br al-maq\u1e0diyya f\u012b waq\u02bfat al-Iskandariyya. Edited by \u00c9tienne Combe and \u02bfAz\u012bz  \nS. \u02bfA\u1e6diyya. Hyderabad: D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, 1968\u201376.\n\nPseudo-Ibn \u1e92uhayra. Al-Fa\u1e0d\u0101\u02beil al-b\u0101hira f\u012b ma\u1e25\u0101sin Mi\u1e63r wa-l-Q\u0101hira. Edited by Mu\u1e63\u1e6daf\u0101 \nal-Saqq\u0101 and K\u0101mil al-Muhandis. Cairo: D\u0101r al-Kutub, 1969.\n\nPseudo-al-W\u0101qid\u012b. Fut\u016b\u1e25 Mi\u1e63r wa-l-Iskandariyya. Edited by Hendrik A. Hamaker. Leiden:  \nS. and J. Luchtmans, 1825.\n\nAl-Qalqashand\u012b, A\u1e25mad b. \u02bfAl\u012b. \u1e62ub\u1e25 al-a\u02bfsh\u0101 f\u012b \u1e63in\u0101\u02bfat al-insh\u0101\u02be. Edited by Mu\u1e25ammad Q. \nal-Baql\u012b. Cairo: Ma\u1e6dba\u02bfat D\u0101r al-Kutub al-Mi\u1e63riyya, 1331\u201338/1913\u201319.\n\nAl-Qazw\u012bn\u012b, Zakariy\u0101 b. Mu\u1e25ammad. \u0100th\u0101r al-bil\u0101d wa-akhb\u0101r al-\u02bfib\u0101d. Beirut: D\u0101r \u1e62\u0101dir, n.d.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Call to Arms:  An Account of Ayyubid or Early Mamluk Alexandria  \u2022  112\n\nAl-Sakh\u0101w\u012b, Mu\u1e25ammad b. \u02bfAbd al-Ra\u1e25m\u0101n. Al-Ajwiba al-mur\u1e0diya. Edited by Mu\u1e25ammad  \nI. M. Ibr\u0101h\u012bm. Riyadh: D\u0101r al-R\u0101ya, 1418/1997\u201398.\n\nAl-Silaf\u012b, A\u1e25mad b. Mu\u1e25ammad. Mu\u02bfjam al-safar. 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Berlin: \nKlaus Schwarz Verlag, 1992.\n\nPicard, Christophe, and Antoine Borrut. \u201cR\u00e2bata, rib\u00e2t, r\u00e2bita: Une institution \u00e0 reconsid\u00e9rer.\u201d \nIn Chr\u00e9tiens et musulmans en M\u00e9diterran\u00e9e m\u00e9di\u00e9vale (VIIIe\u2013XIIIe si\u00e8cle): \u00c9changes et \ncontacts, edited by Nicolas Prouteau and Philippe S\u00e9nac, 33\u201365. Poitiers: Universit\u00e9 de \nPoitiers, Centre d\u2019\u00c9tudes Sup\u00e9rieures de Civilisation M\u00e9di\u00e9vale, 2003.\n\nRodziewicz, Mieczyslaw. \u201cRemarks on Kom el Demas in Alexandria.\u201d Graeco-Arabica 5 (1993): \n315\u201319.\n\nTkaczow, Barbara. \u201cThe Historical Topography of Kom el-Dikka: Notes on Plans XII\u2013XV.\u201d \nIn Fouilles polonaises \u00e0 K\u00f4m el-Dikka (1986\u20131987), edited by Zsolt Kiss et al., 131\u201343. \nWarsaw: Centre d\u2019Arch\u00e9ologie M\u00e9diterrann\u00e9enne de l\u2019Acad\u00e9mie Polonaise des Sciences, \n2000.\n\nS\u0101lim, \u02bfAbd al-\u02bfAz\u012bz. Ta\u02ber\u012bkh al-Iskandariyya wa-\u1e25a\u1e0d\u0101ratih\u0101 f\u012b al-\u02bfa\u1e63r al-isl\u0101m\u012b. Alexandria: \nMu\u02beassasat Shab\u0101b al-J\u0101mi\u02bfa, 1982.\n\nSchimmel, Annemarie. The Mystery of Numbers. Oxford: Oxford University Press, 1993.\n\nWalker, Paul E. \u201cF\u0101\u1e6dimid Alexandria as an Entrep\u00f4t in the East-West Exchange of Islamic \nScholarship.\u201d Al-Mas\u0101q 26, no. 1 (2014): 36\u201348.\n\nWright, William. Arabic Grammar. 3rd ed. Cambridge: Cambridge University Press, 1896\u201398.\n\nZadeh, Travis. Mapping Frontiers across Medieval Islam: Geography, Translation and the \n\u02bfAbbasid Empire. London: I. B. Tauris, 2011.\n\nZouache, Abb\u00e8s. Arm\u00e9es et combats en Syrie (491/1098\u2013569/1174): Analyse compar\u00e9e des \nchroniques m\u00e9di\u00e9vales latines et arabes. Damascus: IFPO, 2008.\n\n\u2014\u2014\u2014. \u201cLes croisades en Orient: Histoire, m\u00e9moires.\u201d Tabularia 15 (2015): 75\u2013119.", "start_char_idx": 126550, "end_char_idx": 129036, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4a0100a6-0256-4d96-99bf-f605d900eedf": {"__data__": {"id_": "4a0100a6-0256-4d96-99bf-f605d900eedf", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4b255cfe-df04-4f9f-83c5-1b42cfdbf83d", "node_type": "1", "metadata": {"identifier": "alusur-8410", "author": "Bruning, Jelle", "title": "A Call to Arms: An Account of Ayyubid or Early Mamluk Alexandria", "date": "2020-10-01", "file": "alusur-8410.pdf"}, "hash": "97efa36f283c004b7b399a27f524f8154fcb74392ce3e278b114d7b58141bb47", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0e268cba-9fdf-4b3c-9751-e1f985a5861a", "node_type": "1", "metadata": {}, "hash": "c5ac2611fc26fb91b324166de372dfe8aff12352b5f97f80dadc5f567ae65d34", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 116-149\n\n  The Rebellious Son:  \nUmayyad Hereditary Succession  \n\nand the Origins of \u1e24ij\u0101z\u012b Opposition*\n\nAbed el-RAhmAn TAyyARA\nCleveland State University\n\n(a.tayyara@csuohio.edu)\n\n1. Introduction\n\nThe establishment of the Umayyad caliphate by Mu\u02bf\u0101wiya b. Ab\u012b Sufy\u0101n (r. 41\u201360/661\u2013\n680) represents a new stage in early Islamic history. Not only did he come to power under \ncontentious circumstances, but he also initiated disputed religio-political transformations.1 \n\n* This article is dedicated to my parents (Arifa and Mahmud) for their endless love and support.\n1.  On Mu\u02bf\u0101wiya\u2019s introduction of new religious rituals, see al-Maqdis\u012b, Kit\u0101b al-Bad\u02be wa-l-ta\u02ber\u012bkh (Beirut: \n\nMaktabat Khayy\u0101\u1e6d, n.d.), 6:5\u20136; Abdesselam Cheddadi, Les Arabes et l\u2019appropriation de l\u2019histoire: \u00c9mergences \n\n\u00a9 2020 Abed el-Rahman Tayyara. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-\nNoDerivatives License, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes \nonly, and only so long as attribution is given to the original authors and source.\n\nAbstract\nThis article concerns early representations in Arabic-Islamic sources of \u1e24ij\u0101z\u012b opposition to the dynastic \nsuccession initiated by Mu\u02bf\u0101wiya b. Ab\u012b Sufy\u0101n shortly before his death in 41/661. The study emphasizes the \nimportance of Qur\u02be\u0101nic exegesis for understanding the origin of the \u1e24ij\u0101z\u012b-Umayyad debate over rightful \ncaliphal succession. It also demonstrates that examining how this episode is depicted in various literary genres \noffers a wider perspective on the construction of historical narratives in terms of provenance, protagonists, and \nobjectives. The analysis of tafs\u012br interpretations of Q 46:17, which serve as the article\u2019s underpinning, reveals \nthat the Umayyad court promoted the view that \u02bfAbd al-Ra\u1e25m\u0101n b. Ab\u012b Bakr was the rebellious son mentioned \nin this verse. Depictions of this dispute in the \u1e25ad\u012bth, ans\u0101b, and adab genres clearly connect Marw\u0101n b. al-\n\u1e24akam with this interpretation after \u02bfAbd al-Ra\u1e25m\u0101n questioned Mu\u02bf\u0101wiya\u2019s appointment of his son Yaz\u012bd as \nhis successor. The portrayals of the \u1e24ij\u0101z\u012b-Umayyad debate in ta\u02ber\u012bkh accounts represent a different perspective, \none that shows a transition from a tribal and provincial setting to a broader caliphal political framework. The \ngradual shift from a reliance on Medinan transmitters to a focus on Iraqi authorities testifies to this orientation, \nas does the appearance of new leading protagonists. \u02bfAbd al-Ra\u1e25m\u0101n\u2019s central role as a leader of the \u1e24ij\u0101z\u012b \nopposition to the Umayyads in the tafs\u012br, \u1e25ad\u012bth, and adab literature becomes secondary and overshadowed by \nother \u1e24ij\u0101z\u012b figures, particularly \u02bfAbd All\u0101h b. al-Zubayr.\n\nmailto:a.tayyara%40csuohio.edu?subject=\n\n\n117  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nHis most controversial venture was turning the office of the caliph into a dynastic monarchy \nby asking Muslims to pledge allegiance to his oldest son Yaz\u012bd (r. 60\u201364/680\u2013683).", "start_char_idx": 47, "end_char_idx": 3146, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0e268cba-9fdf-4b3c-9751-e1f985a5861a": {"__data__": {"id_": "0e268cba-9fdf-4b3c-9751-e1f985a5861a", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4a0100a6-0256-4d96-99bf-f605d900eedf", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "c81d62822f46a6ceccea8b341bbd99066a9dd58c64676fa64308a38f0ff35605", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "207964ad-705b-407b-84f9-00ac71e805e9", "node_type": "1", "metadata": {}, "hash": "ed834573d0e031776504bb35ba28fbbfcc4a933a51c102e57d13ff24819b2e60", "class_name": "RelatedNodeInfo"}}, "text": "60\u201364/680\u2013683). This \nshift also brought about modifications to the succession traditions established by previous \ncaliphs,2 particularly Ab\u016b Bakr al-\u1e62idd\u012bq (r. 11\u201313/632\u2013634) and \u02bfUmar b. al-Kha\u1e6d\u1e6d\u0101b  \n(r. 13\u201323/634\u2013644). Besides hereditary succession, Mu\u02bf\u0101wiya also introduced changes to the \naccession ritual3 and the oath of allegiance (bay\u02bfa) ceremony.4 Thus, the question of rightful \nsuccession and legitimate leadership lay at the center of Islamic religio-political discourses. \nThe main opposition to Mu\u02bf\u0101wiya\u2019s plan for dynastic succession came from the \u1e24ij\u0101z,5 and \nit was spearheaded particularly by Medinan leaders. In response, the Umayyads adopted \ncertain strategies to silence opposition: they used force and constructed counternarratives6 \nthat could bestow religio-political legitimacy upon their caliphate.7 \n\nThis article examines portrayals of the \u1e24ij\u0101z\u012b opposition to Mu\u02bf\u0101wiya\u2019s initiation of \ndynastic succession in early Islamic sources from different literary perspectives. It pivots \naround the analysis of early interpretations of Qur\u02be\u0101n 46:17, seeking to identify connections \nbetween the Umayyad-\u1e24ij\u0101z\u012b dispute over succession and the circulation of competing \ninterpretations regarding the identity of the rebellious son mentioned in this verse. It also \n\net premiers d\u00e9veloppements de l\u2019historiographie jusqu\u2019au II/VIII si\u00e8cle (Paris: Sindbad-Actes Sud, 2004), 38; \nNajam Haider, \u201cMu\u02bf\u0101wiya in \u1e24ij\u0101z: The Study of a Tradition,\u201d in Law and Tradition in Classical Islamic Thought: \nStudies in Honor of Professor Hossein Modarressi, ed. Michael Cook et al., 43\u201364 (New York: Palgrave, 2013).\n\n2.  Hugh Kennedy, Caliphate: A History of an Idea (New York: Basic Books, 2016), 34\u201338; Andrew Marsham, \nRituals of Islamic Monarchy: Accession and Succession in the First Muslim Empire (Edinburgh: Edinburgh \nUniversity Press, 2009), 81\u201383; Stephen Humphreys, Mu\u02bfawiya ibn Abi Sufyan: From Arabia to Empire (Oxford: \nOneworld, 2006), 98\u2013101; Khaled Keshk, The Historians\u2019 Mu\u02bf\u0101wiya: The Depiction of Mu\u02bf\u0101wiya in the Early \nIslamic Sources (Saarbr\u00fccken: Verlag Dr. M\u00fcller, 2008), 142\u201375.\n\n3.  Mu\u02bf\u0101wiya\u2019s accession ritual was a combination of Roman Christian kingship and \u1e24ij\u0101z\u012b religio-political \ntraditions. See Marsham, Rituals of Islamic Monarchy, 89\u201390. \n\n4.  Since the inception of the caliphate the bay\u02bfa served as the central ritual through which Muslim dignitaries \nand tribal leaders pledged allegiance to the newly elected caliph. Turning the caliphate into a hereditary \nposition, the Umayyads introduced the institution of wil\u0101yat al-\u02bfahd (succession). In doing so, they transformed \nthe bay\u02bfa \u201cfrom a consensus-based, tribal custom into an instrument of monarchic power.\u201d Marsham, Rituals of \nIslamic Monarchy, 40\u201344, 83. \n\n5.", "start_char_idx": 3131, "end_char_idx": 5889, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "207964ad-705b-407b-84f9-00ac71e805e9": {"__data__": {"id_": "207964ad-705b-407b-84f9-00ac71e805e9", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0e268cba-9fdf-4b3c-9751-e1f985a5861a", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "62dbd0decf4c305bb0cfd93e3ae974c3f5878341e27a1deb60e0133309213c4d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "74c1dc06-0cd2-4b32-8fa6-c61c6b682ff2", "node_type": "1", "metadata": {}, "hash": "476553d4ddcf6ca33d53637d82534e618fb11f4066d4fab5ac7ace5a4fb154da", "class_name": "RelatedNodeInfo"}}, "text": "5.  For a good discussion on this phase of Islamic history, see Humphreys, Mu\u02bfawiya ibn Abi Sufyan, \n77\u201384; Matthew Gordon, The Rise of Islam (Westport, CT: Greenwood Press, 2005), 33\u201335; Mizrap Polat, Der \nUmwandlungsprozess vom Kalifat zur Dynastie: Regierungspolitik und Religion beim ersten Umayyadenherrscher \nMu\u02bf\u0101wiya ibn Ab\u012b Sufy\u0101n (Frankfurt am Main: Peter Lang, 1999), 56\u201365; Gerald Hawting, The First Dynasty of \nIslam: The Umayyad Caliphate, AD 661\u2013750 (Carbondale: Southern Illinois Press, 1987), 34\u201335.\n\n6.  For the use of the past and genealogy, see Cheddadi, Les Arabes, 55\u201363.\n7.  For discussions on the Umayyads\u2019 concept of caliphate (khil\u0101fa) and the religious foundations of their \n\npolitical power, see Patricia Crone and Martin Hinds, God\u2019s Caliph: Religious Authority in the First Centuries \nof Islam (Cambridge: Cambridge University Press, 1986), 24\u201342, 58\u201380; Uri Rubin, \u201cProphets and Caliphs: The \nBiblical Foundation of the Umayyad Authority,\u201d in Method and Theory in the Study of Islamic Origins, ed. \nHerbert Berg, 87\u201399 (Leiden: Brill, 2003); Fred Donner, \u201cUmayyad Efforts at Legitimization: The Umayyads\u2019 \nSilent Heritage,\u201d in Umayyad Legacies: Medieval Memories from Syria to Spain, ed. Antoine Borrut and Paul \nCobb, 187\u2013211 (Leiden: Brill, 2010); Wadad al-Qadi, \u201cThe Religious Foundation of Late Umayyad Ideology and \nPractice,\u201d in The Articulation of Early Islamic State Structures, ed. Fred Donner, 37\u201379 (Aldershot: Ashgate, \n2012).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Rebellious Son: Umayyad Hereditary Succession  \u2022  118\n\nexplores how the interplay between these Qur\u02be\u0101nic commentaries and other literary genres \ncan enhance our understanding of the dynamics affecting narrative construction in terms \nof arrangements, settings, main characters, motives, and objectives. This study thereby \ntouches on a number of topics pertinent to the study of the formative period of Islam. Such \nis the case with power relationships between the Umayyad central government and regional \n\u1e24ij\u0101z\u012b leadership,8 the emergence of new Islamic religious elite,9 and the transmission of \nreports from the \u1e24ij\u0101z (particularly Medina) to other centers of learning, such as Basra \nand Kufa.10 The examination of these themes also offers insights into the evolution of early \nIslamic historical writing. \n\nMethodologically, the article rests primarily on a source-critical comparative analysis \nof relevant reports. The evaluation of the chains of transmission (isn\u0101ds) and relevant \nbiographical details about the narrators as well as about some protagonists are essential \nto a full appreciation of the provenance, evolution, and reliability of these reports. Diverse \nliterary genres, such as Qur\u02be\u0101nic exegesis (tafs\u012br), prophetic tradition (\u1e25ad\u012bth), belles-lettres \n(adab), and historical narratives (akhb\u0101r), are vital to this study. Before we analyze the \ndifferent views of Q 46:17 presented in the commentaries, a few words ought to be said \nabout modern scholarship on the Umayyad period.\n\n2. The Umayyads in Modern Scholarship \n\nThe Umayyad caliphate represents a significant stage in the formative period of Islam \nand one that is regarded as controversial by modern scholars. The complexity of this \nsubject stems from the nature of the early Islamic sources, which are not contemporaneous \nto the events they purport to describe. Two major procedural premises inform modern \nscholarship on this period, the first of which concerns the question of the authenticity \nof early Islamic traditions.", "start_char_idx": 5887, "end_char_idx": 9404, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "74c1dc06-0cd2-4b32-8fa6-c61c6b682ff2": {"__data__": {"id_": "74c1dc06-0cd2-4b32-8fa6-c61c6b682ff2", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "207964ad-705b-407b-84f9-00ac71e805e9", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "66270905791c1eb2a9ff9ed511c8ea0911246f1ea812fbe2004ee2e42d63d0f7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "00c9d28f-6aa0-45a0-ac58-b0e7b877e1ef", "node_type": "1", "metadata": {}, "hash": "cfe0f1c405ab6be25fb53c3610178a4cef783b61b42c9d5697b5f080aa445c6e", "class_name": "RelatedNodeInfo"}}, "text": "Second, scholars differ on the methodological approaches and \nstrategies best suited to investigating this stage of Islamic history. This debate permeates \nall areas of Islamic studies, including Qur\u02be\u0101nic studies,11 Qur\u02be\u0101nic exegesis,12 prophetic \n\n8.  For discussion on the relations between caliphs and \u1e24ij\u0101z\u012b elites during the second/eighth century, see \nHarry Munt, \u201cCaliphal Imperialism and Hijazi Elites in the Second/Eighth Century,\u201d al-Mas\u0101q 28 (2016): 6\u201321.\n\n9.  Asad Ahmed applies matrilineal lineages to examine the sociopolitical networks that five \u1e24ij\u0101z\u012b families \ndeveloped during the Umayyad and eary Abbasid period. See The Religious Elite of the Early Islamic Hijaz: Five \nProsopographical Case Studies (Oxford, 2011).\n\n10.  Medina was the first center of learning in Islam, and many Companions and Successors moved from \nthere to the two Iraqi cities of Kufa and Basra. Scott Lucas, Constructive Critics, \u1e24ad\u012bth Literature, and the \nArticulation of Sunn\u012b Islam: The Legacy of the Generation of Ibn Sa\u02bfd, Ibn Ma\u02bf\u012bn, and Ibn \u1e24anbal (Leiden: Brill, \n2004), 221\u201337, 332\u201358.\n\n11.  Angelika Neuwirth, \u201cQur\u02bean and History: A Disputed Relationship; Some Reflections on Qur\u02beanic History \nand History of the Qur\u02bean,\u201d Journal of Qur\u02be\u0101nic Studies 5, no. 1 (2003): 1\u201318, esp. 1\u201311.\n\n12.  For an informative discussion about this debate, see Harald Motzki, Analysing Muslim Traditions: Studies \nin Legal, Exegetical and Magh\u0101z\u012b \u1e24ad\u012bth (Leiden: Brill, 2010), 231\u2013303; idem, \u201cThe Question of the Authenticity \nof Muslim Traditions Reconsidered: A Review Article,\u201d in Method and Theory, ed. Herbert Berg, 211\u201357; Herbert \nBerg, The Development of Exegesis in Early Islam: The Authenticity of Muslim Literature from the Formative \nPeriod (Richmond: Curzon, 2003), 6\u201364; C. H. M. Versteegh, Arabic Grammar and Qur\u02be\u0101nic Exegesis in Early Islam \n(Leiden: Brill, 1993), 41\u201361.\n\n\n\n119  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\ntradition, jurisprudence,13 and historical narratives.14\nBesides the question of the reliability of the sources, scholars of the Umayyad caliphate \n\nface two additional obstacles. The first is that almost all materials available on the Umayyads \nwere composed during the caliphate of their sworn enemies, the Abbasids. Hence, the \nconstruction of the Umayyads\u2019 historical memory was greatly inspired by an Abbasid \nideological agenda that manipulated authors\u2019 historical objectives. Second, these Abbasid-\ninspired portrayals of the Umayyads, being composed in Iraq, were geographically distant \nfrom the center of the Umayyad caliphate.15 Modern scholars, therefore, have to resort to \nmore effective methodologies and strategies for a better understanding of the Umayyad \nperiod.16 The application of different genres to illuminate the Umayyad-\u1e24ij\u0101z\u012b dispute over \nhereditary succession is this article\u2019s methodological contribution. \n\n3. Who Is the Rebellious Son in Qur\u02be\u0101n 46:17?\n\nThis section considers divergent views on the identity of the rebellious son in early \ncommentaries on Qur\u02be\u0101n 46:17 (S\u016brat al-A\u1e25q\u0101f). The verse reads: \n\nThe one who said to his parents: \u201cUff to you; are you promising me that I will be raised \nup when generations before me had already passed while they cried for the help of \nGod?\u201d [The parents\u2019 response:] \u201cWoe to you! Believe!", "start_char_idx": 9405, "end_char_idx": 12705, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "00c9d28f-6aa0-45a0-ac58-b0e7b877e1ef": {"__data__": {"id_": "00c9d28f-6aa0-45a0-ac58-b0e7b877e1ef", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "74c1dc06-0cd2-4b32-8fa6-c61c6b682ff2", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "f0dc3e58eca778276fd7c625486d779485cb39c588047cd093a40e4e6fcc066e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "29545845-12a8-4f86-9c60-b28eb7935c3e", "node_type": "1", "metadata": {}, "hash": "7aee3bb96d286b2d732922a105338645e55ee03a565851164417f9b2b4828423", "class_name": "RelatedNodeInfo"}}, "text": "Believe! Indeed, the promise of God is \ntrue.\u201d But he said: \u201cThese are nothing but the tales of previous generations.\u201d\n\nThe verse depicts a disobedient son whom his devout parents are entreating to renounce \npaganism and embrace the path of God. The son not only rudely defies these appeals but also \ndismisses the imminence of the Day of Judgment as a worthless tale of the ancients. Besides \nthe theme of infidelity (kufr), the verse emphasizes rebelliousness to parents (\u02bfuq\u016bq), which \namounts to a grave sin in Islam.17 The Qur\u02be\u0101nic exegetical tradition is full of references to \nthis verse, seemingly, as we shall see, for its political implications. We ought to remember \n\n13.  Harald Motzki, The Origins of Islamic Jurisprudence: Meccan Fiqh before the Classical Schools, trans. \nMarion Katz (Leiden: Brill, 2002), 1\u201349.\n\n14.  Fred Donner, Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing (Princeton, NJ: \nDarwin Press, 1998), 1\u201331; Albrecht Noth and Lawrence Conrad, The Early Arabic Historical Tradition: A Source-\nCritical Study, trans. Michael Bonner (Princeton, NJ: Darwin Press, 1994), 2\u201325. \n\n15.  Steven Judd, Religious Scholars and the Umayyads: Piety-Minded Supporters of the Marw\u0101nid Caliphate \n(London: Routledge, 2014), 3\u201320; Antoine Borrut, Entre m\u00e9moire et pouvoir: L\u2019espace syrien sous les derniers \nOmeyyades et les premiers Abbassides (v. 72\u2013193/692\u2013909) (Leiden: Brill, 2011), 11\u201337; idem, \u201cThe Future of the \nPast: Historical Writing in Early Islamic Syria and the Umayyad Memory,\u201d in Power, Patronage, and Memory in \nEarly Islam, ed. Alain George and Andrew Marsham, 275\u2013300 (Oxford: Oxford University Press, 2018).\n\n16.  Tayeb El-Hibri, \u201cThe Redemption of Umayyad Memory by the \u02bf Abb\u0101sids,\u201d Journal of Near Eastern Studies \n61, no. 4 (2002): 241\u201365; Antoine Borrut, \u201cLa memoria omeyyade: Les Omeyyades entre souvenir et oubli dans les \nsources narratives islamiques,\u201d in Borrut and Cobb, Umayyad Legacies, 25\u201361, esp. 33\u201335.\n\n17.  The Qur\u02be\u0101n and the \u1e25ad\u012bth literature are full of admonitory references to rebelliousness to parents. See \nQur\u02be\u0101n 2:83; 4:36; 17:23\u201324; 29:6; 29:14; 31:14; 46:15. See also \u02bfAbd al-Razz\u0101q al-\u1e62an\u02bf\u0101n\u012b, al-Mu\u1e63annaf (Beirut: \nal-Majlis al-\u02bfIlm\u012b, 1983), 11:163\u201367; al-Bukh\u0101r\u012b, \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b, ed. A\u1e25mad Sh\u0101kir and Mu\u1e25ammad \u02bfAbd al-B\u0101q\u012b \n(Cairo: D\u0101r Ibn al-Haytham, 2004), 707\u20138 (nos. 5975\u201377).", "start_char_idx": 12697, "end_char_idx": 15072, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "29545845-12a8-4f86-9c60-b28eb7935c3e": {"__data__": {"id_": "29545845-12a8-4f86-9c60-b28eb7935c3e", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "00c9d28f-6aa0-45a0-ac58-b0e7b877e1ef", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "ef8a8f19eac29d2159c2b14ececd2719dc407d8ec3d86a593174e78d617ae3fa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7d82a138-3e14-4b78-8e93-ba23a0167177", "node_type": "1", "metadata": {}, "hash": "4ce274d7ab80a540b95417b12167993603a0cd4adeb4edcc83a2ea3b857d6a89", "class_name": "RelatedNodeInfo"}}, "text": "5975\u201377).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Rebellious Son: Umayyad Hereditary Succession  \u2022  120\n\nthat the early tafs\u012br tradition emerged initially to provide brief lexical explanations and \nclarity regarding syntactical ambiguities in selected Qur\u02be\u0101nic verses.18 The use of Qur\u02be\u0101nic \nexegesis to gain political profit seems to have arisen at a later stage.19\n\nEarly Qur\u02be\u0101nic commentaries on Q 46:17, which can be traced back as early as to the \nmid-second/eighth century, center on the identity of the rebellious son in this verse. The \nfirst of four major interpretations identifies the disobedient son as \u02bfAbd al-Ra\u1e25m\u0101n b. \nAb\u012b Bakr (d. 53/673). This view, henceforth referred to as the \u02bfAbd al-Ra\u1e25m\u0101n narrative, \nis the preponderant one in the commentaries. The second interpretation reflects early \ncounterreports to the \u02bfAbd al-Ra\u1e25m\u0101n narrative. The third view associates the disobedient \nson in Q 46:17 with other sons of Ab\u016b Bakr. The fourth position sees the rebellious son as a \nbroad concept, unconnected to any specific individual. \n\nAn examination of the transmission of these views contributes to understanding their \nprovenance and evolution. The authorities affiliated with these interpretations are, as we \nshall see, absent from commentaries composed before the beginning of the third/ninth \ncentury, particularly in presentations of the \u02bfAbd al-Ra\u1e25m\u0101n narrative. Identifying the \nauthorities for these competing views involves dealing with a number of contradictions and \ninconsistencies, especially as few of these tafs\u012br accounts provide full isn\u0101ds. Finally, Basran \nscholars, who maintained scholarly connections with Medinan authorities, are notably \npresent in the transmission histories of these reports. The following subsections offer a \ndetailed analysis of the origins and evolution of the four interpretations of Q 46:17. \n\n3.1 The \u02bfAbd al-Ra\u1e25m\u0101n Narrative \n\nThe identification of \u02bfAbd al-Ra\u1e25m\u0101n b. Ab\u012b Bakr with the rebellious son in Q 46:17 is, \nas previously mentioned, the predominant view in early Islamic tafs\u012br works. Given his \ncentrality to these interpretations, it is instructive first to outline his biography. He was \nthe oldest son of the first caliph, Ab\u016b Bakr, and the full brother of \u02bf\u0100\u02beisha (d. 58/678), \nthe Prophet\u2019s wife. He had also two half-brothers, \u02bfAbd All\u0101h (d. 8/630) and Mu\u1e25ammad  \n(d. 38/658), and two half-sisters, Asm\u0101\u02be (d. 73/692) and Umm Kulth\u016bm. \u02bfAbd al-Ra\u1e25m\u0101n\u2019s \npre-Islamic past somewhat tarnished his biographical image. First, during the battles of Badr \nand U\u1e25ud he sided with the Quraysh against the Muslims, and he even sought to meet his \n\n18.  There is debate among modern scholars about how and when the tafs\u012br tradition began. Some trace its \ngenesis to Ibn \u02bfAbb\u0101s (d. 67/687). However, others consider him a mythical figure and they place the beginning \nof the exegetical tradition somewhere in the second/eighth century. Claude Gilliot, \u201cThe Beginnings of Qur\u02beanic \nExegesis,\u201d in The Qur\u02bean: Formative Interpretation, ed. Andrew Rippin, 1\u201327 (Aldershot: Ashgate Variorum, \n1999); Motzki, Analysing Muslim Traditions, 231\u2013303; Fred Leemhuis, \u201c Origins and Early Development of the \nTafs\u012br Tradition,\u201d In Approaches to the History of the Interpretation of the Qur\u02be\u0101n, ed.", "start_char_idx": 15063, "end_char_idx": 18314, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7d82a138-3e14-4b78-8e93-ba23a0167177": {"__data__": {"id_": "7d82a138-3e14-4b78-8e93-ba23a0167177", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "29545845-12a8-4f86-9c60-b28eb7935c3e", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "c1271d8fe19844527eea376ea408e90867a4b9b357b24dcb5400cf19d611953a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aaf67d9c-63bb-46e5-b02a-c536dc6f8c52", "node_type": "1", "metadata": {}, "hash": "47bc41a66b9a5c456f98dfb6e2c6ba378c0d3c654d2d2ddae50f29b3850938b9", "class_name": "RelatedNodeInfo"}}, "text": "Andrew Rippin, 13\u201330 \n(Piscataway, NJ: Gorgias Press, 2013).\n\n19.  Versteegh, Arabic Grammar, 63\u201365, 84\u201389; Gilliot, \u201cBeginnings of Qur\u02beanic Exegesis,\u201d 20\u201322; Y. Goldfeld, \n\u201cThe Development of Theory on Qur\u02be\u0101nic Exegesis in Islamic Scholarship,\u201d Studia Islamica 67 (1988): 5\u201327, esp. \nespecially 14\u201316; idem, \u201cDiscussion and Debate in Early Commentaries of the Qur\u02be\u0101n,\u201d in With Reverence for the \nWord: Medieval Scriptural Exegesis in Judaism, Christianity, and Islam, ed. Jane McAuliffe et al., 320\u201328 (Oxford: \nOxford University Press, 2003).\n\n\n\n121  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nfather in a duel at Badr, which was prevented thanks to the Prophet\u2019s intervention.20 Second, \nhe converted to Islam relatively late, around the time of the signing of the \u1e24udaybiya treaty \nin 6/628. Finally, Islamic sources refer to \u02bfAbd al-Ra\u1e25m\u0101n\u2019s passionate love of a Ghass\u0101nid \nwoman named Layl\u0101, the daughter of al-J\u016bdiyy. He is reported to have been so consumed \nby his passion that he composed amatory verses for the woman, which reverberate in the \nIslamic sources.21 This biographical background elucidates \u02bfAbd al-Ra\u1e25m\u0101n\u2019s blackened \nimage in terms of religiosity, earnestness, and precedence in Islam. Perhaps his past made \nhim an easy target of criticism for his detractors, especially since he was the oldest son of the \nfirst caliph who served as a model of devotion and legitimate rulership. \u02bfAbd al-Ra\u1e25m\u0101n\u2019s \nbiography provides the justification for his identification as the disobedient son in Q 46:17 in \nIbn \u02bfA\u1e6diyya al-Andalus\u012b\u2019s (d. 541/1146) tafs\u012br work, which justifies the identification on three \ngrounds: \u02bfAbd al-Ra\u1e25m\u0101n\u2019s siding with the Quraysh against the Muslims at Badr, seeking to \nfight his father in a duel, and being the oldest but weak-willed son of the first caliph.22 \n\nMuq\u0101til b. Sulaym\u0101n\u2019s (d.150/767) tafs\u012br, considered the first still extant exegesis to \nprovide comprehensive commentary on the entire Qur\u02be\u0101n, contains the earliest reference \nto the \u02bfAbd al-Ra\u1e25m\u0101n narrative.23 Muq\u0101til\u2019s teachers included Muj\u0101hid b. Jabr (d.104/722) \nand Ibn Shih\u0101b al-Zuhr\u012b (d. 124/741\u2013742).24 Many subsequent scholars viewed Muq\u0101til as \na controversial figure and an unreliable \u1e25ad\u012bth transmitter and exegete.25 The absence of \nisn\u0101ds in his tafs\u012br raised suspicions among many scholars regarding the reliability of his \nwork.26 \n\nMuq\u0101til\u2019s interpretation of Q 46:17, presented without an authority, names \u02bfAbd \nal-Ra\u1e25m\u0101n as the rebellious son. Echoing the Qur\u02be\u0101nic narrative, he also relates that \u02bfAbd \nal-Ra\u1e25m\u0101n\u2019s parents, Ab\u016b Bakr and Umm R\u016bm\u0101n bt. \u02bfAmr b. \u02bf\u0100mir27 (d. 6/628),28 worked \nto convince him to embrace Islam, but their efforts were to no avail. \u02bfAbd al-Ra\u1e25m\u0101n not \nonly denied the Day of Judgment but also claimed that none of the deceased Qurayshite  \n\n20.  Al-W\u0101qid\u012b, Kit\u0101b al-Magh\u0101z\u012b, ed. M. Jones (London: Oxford University Press, 1966), 1:257. \n21.", "start_char_idx": 18315, "end_char_idx": 21220, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aaf67d9c-63bb-46e5-b02a-c536dc6f8c52": {"__data__": {"id_": "aaf67d9c-63bb-46e5-b02a-c536dc6f8c52", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7d82a138-3e14-4b78-8e93-ba23a0167177", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "daaa57453b430b16e943ca70d79fe37128f45ce30b63f46e0cb803e66370b6bb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "50e1f360-4e62-46b0-a7c0-0164f2b29619", "node_type": "1", "metadata": {}, "hash": "e4edd88d535d0e08a5bd344827c1834be252d4546e2bbe99f6d67b12de1032a0", "class_name": "RelatedNodeInfo"}}, "text": "21.  Al-Zubayr\u012b, Kit\u0101b Nasab Quraysh, ed. Evariste Le\u0301vi-Proven\u00e7al (Cairo: D\u0101r al-Ma\u02bf\u0101rif, 1976), 276; Ibn Ab\u012b \n\nKhaythama, al-Ta\u02ber\u012bkh al-kab\u012br, ed. \u1e62al\u0101\u1e25 Hil\u0101l (Cairo: al-F\u0101r\u016bq al-\u1e24ad\u012btha li-l-Nashr, 2006), 2:882\u201384. \n22.  Ibn \u02bfA\u1e6diyya, al-Mu\u1e25arrar al-waj\u012bz f\u012b tafs\u012br al-Qur\u02be\u0101n al-\u02bfaz\u012bz, ed. \u02bfAbd al-Sal\u0101m Mu\u1e25ammad (Beirut: D\u0101r \n\nal-Kutub al-\u02bfIlmiyya, 2001), 5:99.\n23.  Nicolai Sinai, \u201cThe Qur\u02beanic Commentary of Muq\u0101til b. Sulaym\u0101n and the Evolution of Early Tafs\u012br \n\nLiterature,\u201d in Tafs\u012br and Islamic Intellectual History: Exploring the Boundaries of a Genre, ed. Andreas G\u00f6rke \nand Johanna Pink, 113\u201343 (London: Oxford University Press, 2014), 113; Kees Versteegh, \u201cGrammar and Exegesis: \nThe Origins of Kufan Grammar and the Tafs\u012br Muq\u0101til,\u201d Der Islam 67 (1990): 206\u201342, 207\u20139.\n\n24.  Ibn Khallik\u0101n, Wafay\u0101t al-a\u02bfy\u0101n wa-anb\u0101\u02be abn\u0101\u02be al-zam\u0101n, ed. I\u1e25s\u0101n \u02bfAbb\u0101s (Beirut: D\u0101r \u1e62\u0101dir, 2005), 5: \n255.\n\n25.  Al-Baghd\u0101d\u012b, Ta\u02ber\u012bkh mad\u012bnat Baghd\u0101d, ed. Bashsh\u0101r Ma\u02bfr\u016bf (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 2001), \n15:208\u201319; Ibn Khallik\u0101n, Wafay\u0101t, 5:256\u201357; Sinai, \u201cQur\u02beanic Commentary,\u201d 113\u201314.\n\n26.  Al-Baghd\u0101d\u012b, Ta\u02ber\u012bkh, 15:208\u201313.\n27.  He appears in other sources as \u02bf \u0100mir b. \u02bf Uwaymir. See al-Zubayr\u012b, Kit\u0101b Nasab Quraysh, 276; al-Bal\u0101dhur\u012b, \n\nAns\u0101b al-ashr\u0101f, ed. I\u1e25s\u0101n \u02bfAbb\u0101s (Beirut: Franz Steiner, 1996), 5:169.\n28.  Umm R\u016bm\u0101n was from the tribe of Kin\u0101na. Al-Bal\u0101dhur\u012b, Ans\u0101b, ed. \u02bfAbb\u0101s, 5:167\u201368.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Rebellious Son: Umayyad Hereditary Succession  \u2022  122\n\ndignitaries, such as \u02bfAbd All\u0101h b. Jad\u02bf\u0101n, \u02bfUthm\u0101n b. \u02bfAmr, and \u02bf\u0100mir b. \u02bfAmr,29 would make \nit back from the dead.30 A similar presentation of the \u02bfAbd al-Ra\u1e25m\u0101n narrative appears in \nthe tafs\u012br works of al-Farr\u0101\u02be (d. 207/822),31 H\u016bd b. Mu\u1e25akkam al-Haww\u0101r\u012b (d. ca. 280/893),32 \nand Ibn Ab\u012b Zaman\u012bn (d. 399/1009).33 However, unlike Muq\u0101til and H\u016bd, the other two \ncommentators include other views regarding the identity of the disobedient son, which will \nbe discussed later.", "start_char_idx": 21217, "end_char_idx": 23184, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "50e1f360-4e62-46b0-a7c0-0164f2b29619": {"__data__": {"id_": "50e1f360-4e62-46b0-a7c0-0164f2b29619", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aaf67d9c-63bb-46e5-b02a-c536dc6f8c52", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "dfec52154c10ca1b4a1b1cb9a3b9e87bb64f47c71baf195f033189ece8b84cb2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0cba7375-a990-4f62-96af-130a1f3f9359", "node_type": "1", "metadata": {}, "hash": "a4622d5c6876570ec34f88bb2b854bb299b9398879e4cafb2e399b4170e471f1", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd al-Razz\u0101q b. Hamm\u0101m al-\u1e62an\u02bf\u0101n\u012b\u2019s (d. 211/827) tafs\u012br34 seems to be the earliest work to \npresent the \u02bfAbd al-Ra\u1e25m\u0101n narrative along with its transmitters. It is worth noting that his \naccount includes other interpretations as well, which will be examined later. \u02bfAbd al-Razz\u0101q \ntraces the \u02bfAbd al-Ra\u1e25m\u0101n version through his teacher, Ma\u02bfmar b. R\u0101shid (d. 153/770),35 \nback to the Basran Qat\u0101da b. Di\u02bf\u0101ma al-Sad\u016bs\u012b (d. 117/735) and the Kufan Mu\u1e25ammad b. \u1e62\u0101\u02beib \nal-Kalb\u012b (d. 146/767). More than other scholars, Qat\u0101da is associated with the transmission \nof commentaries on Q 46:17, particularly the \u02bfAbd al-Ra\u1e25m\u0101n narrative. A few biographical \ndetails about Qat\u0101da, therefore, are useful for understanding his role in the debate. Qat\u0101da \noccupies a conspicuous place in Islamic traditions as a knowledgeable expert on language, \ngenealogy, tafs\u012br, and \u1e25ad\u012bth literature.36 He was among the prominent Successors who \ncontributed to the evolution of the tafs\u012br tradition. His famous teachers included the \nMedinan Sa\u02bf\u012bd b. al-Musayyib (d. 94/715) and \u1e24asan al-Ba\u1e63r\u012b (d. 110/728).37 Qat\u0101da had many \nstudents, the closest of whom was Ma\u02bfmar b. R\u0101shid,38 who also studied for many years with \n\n29.  These were some of the tribe\u2019s notables in pre-Islamic Meccan society. Al-Sad\u016bs\u012b, Kit\u0101b \u1e24adhf man \nnasaba Quraysh, ed. \u1e62al\u0101\u1e25 al-D\u012bn al-Munajjid (Beirut: D\u0101r al-Kit\u0101b al-Jad\u012bd, 1976), 76\u201377.\n\n30.  Muq\u0101til b. Sulym\u0101n, Tafs\u012br, ed. \u02bfAbd All\u0101h Shi\u1e25\u0101ta (Beirut: Mu\u02beassasat al-T\u0101r\u012bkh al-\u02bfArab\u012b, 2002), 4:21\u201322.\n31.  Al-Farr\u0101\u02be, Ma\u02bf\u0101n\u012b al-Qur\u02be\u0101n, ed. Mu\u1e25ammad al-Najj\u0101r and A\u1e25mad Naj\u0101t\u012b (Beirut: D\u0101r \u02bf\u0100lam al-Kutub, \n\n1983), 3:53\u201354.\n32.  H\u016bd b. Mu\u1e25akkam al-Haww\u0101r\u012b, Tafs\u012br kit\u0101b All\u0101h al-\u02bfaz\u012bz, ed. Bal\u1e25\u0101j Shar\u012bf\u012b (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, \n\n1990), 4:149.\n33.  Ibn Ab\u012b Zaman\u012bn, Tafs\u012br al-Qur\u02be\u0101n al-\u02bfaz\u012bz, ed. \u1e24usayn \u02bfUk\u0101sha and Mu\u1e25ammad al-Kanz (Cairo: al-F\u0101r\u016bq \n\nal-\u1e24ad\u012btha li-l-\u1e6cib\u0101\u02bfa wa-l-Nashr, 2002), 4:227.\n34.  Fuat Sezgin argues that this work is basically a modification of the work of his teacher Ma\u02bfmar b. R\u0101shid \n\n(d. 154/770). See Sezgin, Geschichte des arabischen Schrifttums (Leiden: Brill, 1967), 1:99. \n35.", "start_char_idx": 23187, "end_char_idx": 25308, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0cba7375-a990-4f62-96af-130a1f3f9359": {"__data__": {"id_": "0cba7375-a990-4f62-96af-130a1f3f9359", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "50e1f360-4e62-46b0-a7c0-0164f2b29619", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "3c5bf736f8621778574c2f27c7991412872e64e96683e434bcaddbd749e0e41f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2505de6a-2cf6-44fc-8a60-b95d83f4a433", "node_type": "1", "metadata": {}, "hash": "f45482fe349f343672a2fec5772797a98befa4d363130ca42b90320ccace7e05", "class_name": "RelatedNodeInfo"}}, "text": "35.  \u02bfAbd al-Razz\u0101q relies heavily on Ma\u02bfmar b. R\u0101shid, especially in his tafs\u012br and his Mu\u1e63annaf. Ibn R\u0101shid \n\nwas a native of Basra and was a student of a number of renowned scholars, such as \u1e24asan al-Ba\u1e63r\u012b (d. 110/728), \nQat\u0101da (d. 117/735), and al-Zuhr\u012b (d. 124/741\u201342). See Ma\u02bfmar b. R\u0101shid, The Expeditions: An Early Biography \nof Mu\u1e25ammad, ed. and trans. Sean Anthony (New York: NYU Press, 2014), xix\u2013xxiv; Nicolet Boekhoff-van der \nVoort, \u201cThe Kit\u0101b al-Magh\u0101z\u012b of \u02bfAbd al-Razz\u0101q b. Hamm\u0101m al-\u1e62an\u02bf\u0101n\u012b: Searching for Earlier Source-Material,\u201d \nin The Transmission and Dynamics of the Textual Sources of Islam: Essays in Honour of Harald Motzki, ed. \nNicolet Boekhoff-van der Voort, Kees Versteegh, and Joas Wagemakers, 27\u201348 (Leiden: Brill, 2011), 30\u201331. \n\n36.  Al-D\u0101w\u016bd\u012b, \u1e6cabaq\u0101t al-mufassir\u012bn (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1983), 2:47\u201348; Abdulrahman \nAl-Salimi, Early Islamic Law in Basra in the 2nd/8th Century: Aqw\u0101l Qat\u0101da b. Di\u02bf\u0101ma al-Sad\u016bs\u012b (Leiden: Brill, \n2018), 4.\n\n37.  Suleiman Mourad mentions that Qat\u0101da was one of the most renowned students of \u1e24asan al-Ba\u1e63r\u012b. See \nMourad, Early Islam between Myth and History: Al-\u1e24asan al-Ba\u1e63r\u012b (d. 110 H/728 CE) and the Formation of His \nLegacy in Classical Islamic Scholarship (Leiden: Brill, 2006), 47.\n\n38.  Ma\u02bfmar b. R\u0101shid, Expeditions, xxiii.\n\n\n\n123  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nal-Zuhr\u012b.39 However, some Muslim scholars criticized Qat\u0101da for being an untrustworthy \n\u1e25ad\u012bth transmitter40and for his failure to provide isn\u0101ds in his tafs\u012br.41 Like other prominent \nscholars, Qat\u0101da was involved in theological controversies with far-reaching political \nimplications for Umayyad politics. For example, there are contradictory reports about \nthe extent to which he professed Qadarite beliefs.42 However, there are some allusions to \nthe good relations that Qat\u0101da maintained with the Umayyad rulers.43 For example, Ibn \nKhallik\u0101n (d. 681/1282) relates that Umayyad emissaries frequented Qat\u0101da\u2019s house, seeking \nhis expertise on different matters.44 The Umayyads\u2019 recruitment of well-known religious \nscholars to promote their religio-political propaganda45 and counter the criticisms of their \nenemies (such as Ibn al-Zubayr)46 was common practice.47\n\nMore importantly, Qat\u0101da\u2019s connection with the Umayyads surfaces in later commentaries \non Q 46:17. For example, al-Samarqand\u012b (d. 375/985) portrays Marw\u0101n b. al-\u1e24akam  \n(r. 64\u201365/684\u201385) as the mastermind behind the circulation of the \u02bfAbd al-Ra\u1e25m\u0101n narrative, \nbut without explaining his motives.48 The same report is found in the tafs\u012br works of Ibn \n\u02bfA\u1e6diyya and Ab\u016b \u1e24ayy\u0101n (d.", "start_char_idx": 25305, "end_char_idx": 27931, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2505de6a-2cf6-44fc-8a60-b95d83f4a433": {"__data__": {"id_": "2505de6a-2cf6-44fc-8a60-b95d83f4a433", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0cba7375-a990-4f62-96af-130a1f3f9359", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "9fdfdbb8dca28b059d4fe6b442afb94cced21f7a6c80ae46065b5fdce8fe050c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3b1e1265-3f03-44a9-b214-a6fbfed3e831", "node_type": "1", "metadata": {}, "hash": "62131bfc1d5796a821ea1b04e63e58f26f43c5f81b2ef2e10ab3c56fe77eb1ec", "class_name": "RelatedNodeInfo"}}, "text": "745/1344),49 who also provide more details about the dispute\u2019s \nbackground.50 They relate that Marw\u0101n initiated the \u02bfAbd al-Ra\u1e25m\u0101n narrative when he \nserved as the governor of Medina and lobbied for the appointment of Yaz\u012bd as Mu\u02bf\u0101wiya\u2019s \nsuccessor. Both assert that Qat\u0101da espoused Marw\u0101n\u2019s interpretation of Q 46:17. A detailed \ndiscussion of Marw\u0101n\u2019s involvement in the circulation of the \u02bfAbd al-Ra\u1e25m\u0101n version \nfollows later in this article.\n\n39.  Motzki, Analysing Muslim Traditions, 4\u201311. \n40.  Al-Salimi, Early Islamic Law, 5\u20137.\n41.  Ibn \u1e24ajar, Tahdh\u012bb al-Tahdh\u012bb, ed. \u02bfA\u1e6d\u0101 Mu\u1e63\u1e6daf\u0101 \u02bfAbd al-Q\u0101dir (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1994), \n\n8:307. \n42.  Ibn Sa\u02bfd, al-\u1e6cabaq\u0101t al-kubr\u0101, ed. Mu\u1e25ammad \u02bfA\u1e6d\u0101 (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1997), 7:171\u201373; \n\nal-Mizz\u012b, Tahdh\u012bb al-Kam\u0101l f\u012b asm\u0101\u02be al-rij\u0101l, ed. Bashsh\u0101r Ma\u02bfr\u016bf (Mu\u02beassasat al-Ris\u0101la, 1992), 23:498\u2013517; Sezgin, \nGeschichte, 1:31\u201332; Al-Salimi, Early Islamic Law, 7\u20138. The Qadarites were a sect that endorsed the doctrine \nof free will based on the notion that all individuals are responsible before God for their actions. The sect \nwas perceived as a threat by the Umayyad authorities. Josef van Ess, Theologie und Gesellschaft im 2. und 3. \nJahrhundert Hidschra: Eine Geschichte des religi\u00f6sen Denkens im fr\u00fchen Islam (Berlin: W. de Gruyter, 1991\u201397), \n1:72\u2013117.\n\n43.  Judd, Religious Scholars, 39\u201390.\n44.  Ibn Khallik\u0101n, Wafay\u0101t, 4:85\u201386.\n45.  Borrut, Entre m\u00e9moire et pouvoir, 42\u201349.\n46.  Wilferd Madelung, \u201c\u02bfAbd All\u0101h ibn al-Zubayr the Mul\u1e25id,\u201d in Madelung, Studies in Medieval Muslim \n\nThought and History, ed. Sabine Schmidtke (Burlington, VT: Ashgate Variorum, 2013), no. 17.\n47.  Judd, Religious Scholars, 39\u201390.\n48.  Ibn \u02bfA\u1e6diyya, Mu\u1e25arrar, 5:98\u201399.\n49.  Ab\u016b \u1e24ayy\u0101n al-Andalus\u012b, al-Ba\u1e25r al-mu\u1e25\u012b\u1e6d f\u012b al-tafs\u012br, ed. \u02bf\u0100dil \u02bfAbd al-Mawj\u016bd et al. (Beirut: D\u0101r al-Kutub \n\nal-\u02bfIlmiyya, 1993), 8:61\u201362.\n50.  Al-Samarqand\u012b, Ba\u1e25r al-\u02bful\u016bm, ed. \u02bfAl\u012b Mu\u02bfawwa\u1e0d, \u02bf\u0100dil \u02bfAbd al-Mawj\u016bd, and A\u1e25mad al-N\u016bt\u012b (Beirut: D\u0101r \n\nal-Kutub al-\u02bfIlmiyya, 1993), 3:233.", "start_char_idx": 27932, "end_char_idx": 29948, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3b1e1265-3f03-44a9-b214-a6fbfed3e831": {"__data__": {"id_": "3b1e1265-3f03-44a9-b214-a6fbfed3e831", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2505de6a-2cf6-44fc-8a60-b95d83f4a433", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "0bbd096e78dc7981b01f454ea84bfac023124f76ed5b22e526188f4d374fef91", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d8fa6835-18c7-461a-aa58-286355444d4b", "node_type": "1", "metadata": {}, "hash": "07a23c42ede4a15b099ae6f2ba82c4cdff85bc31ad978f33b648ee9ec303d967", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Rebellious Son: Umayyad Hereditary Succession  \u2022  124\n\nThe name of Mu\u1e25ammad al-Kalb\u012b makes infrequent but contradictory appearances in the \ntransmission of the \u02bfAbd al-Ra\u1e25m\u0101n narrative. For example, al-Jurj\u0101n\u012b (d. 471/1078) traces \nthe narrative back to al-Kalb\u012b,51 whereas Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s (d. 606/1209\u20131210) uses \nal-Kalb\u012b as an authority to deny that \u02bfAbd al-Ra\u1e25m\u0101n was the disobedient son in the verse.52 \nThe incorporation of al-Kalb\u012b by some commentators stems from his prominence as an early \nscholar. Besides his expertise in genealogy, philology, Arab-Islamic history, and biblical \nmaterials, al-Kalb\u012b also reportedly authored an early comprehensive tafs\u012br work. Although \nhis reliability as both a Qur\u02be\u0101nic exegete and a \u1e25ad\u012bth transmitter was questioned by many \nMuslim scholars,53 the attribution of the \u02bfAbd al-Ra\u1e25m\u0101n narrative to him seems to have \nbeen intended to strengthen the validity and the circulation of this view by connecting it to \na well-known exegete. The same motivation appears in the affiliation of the \u02bfAbd al-Ra\u1e25m\u0101n \nnarrative with other prominent tafs\u012br scholars, such as the Kufan al-Sudd\u012b (d. 128/745).\n\nAl-Sudd\u012b, a \u1e25ad\u012bth scholar, played a major role in the evolution of the tafs\u012br tradition \nduring the Umayyad caliphate. He was one of Ibn \u02bfAbb\u0101s\u2019s (d. 68/687) students and authored \none of the earliest tafs\u012br works.54 However, like other leading scholars active during the \nUmayyad caliphate, al-Sudd\u012b found his reliability as a \u1e25ad\u012bth transmitter subjected to \ncriticism by some biographers. Some scholars even accused him of being a Shi\u02bfite and of \nattacking the first two caliphs.55 The attribution of the \u02bfAbd al-Ra\u1e25m\u0101n narrative to al-Sudd\u012b \nis presented without isn\u0101ds in the commentaries of Ibn Ab\u012b \u1e24\u0101tim al-R\u0101z\u012b (d. 327/938),56 \nal-M\u0101ward\u012b (d. 450/1058),57 and al-Suy\u016b\u1e6d\u012b (d. 911/1505).58\n\nIn some later commentaries on Q 46:17, al-Sudd\u012b figures as an authority on the \u02bfAbd \nal-Ra\u1e25m\u0101n narrative alongside other early prominent Basran or Meccan tafs\u012br experts. For \nexample, al-\u1e6cabris\u012b (d. 548/1153) presents this view, though without a complete isn\u0101d, on \nthe authority of al-Sudd\u012b, Ibn \u02bfAbb\u0101s, Ab\u016b al-\u02bf\u0100liya al-Riy\u0101\u1e25\u012b (d. ca. 93/712),59 and Muj\u0101hid  \nb.  Jabr.60 Both al-Sudd\u012b and Qat\u0101da feature as the originators of the \u02bfAbd al-Ra\u1e25m\u0101n \n\n51.  Al-Jurj\u0101n\u012b, Darj al-durar f\u012b tafs\u012br al-\u0101y wa-l-suwar, ed. \u1e6cal\u02bfat al-Far\u1e25\u0101n and Mu\u1e25ammad Shakk\u016br (Amman: \nD\u0101r al-Fikr, 2009), 2:566.\n\n52.  Fakhr al-D\u012bn al-R\u0101z\u012b, Maf\u0101t\u012b\u1e25 al-ghayb (Beirut: D\u0101r al-Fikr, 1981), 18:23.\n53.  Ibn al-Nad\u012bm, Fihrist, ed.", "start_char_idx": 29952, "end_char_idx": 32528, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d8fa6835-18c7-461a-aa58-286355444d4b": {"__data__": {"id_": "d8fa6835-18c7-461a-aa58-286355444d4b", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3b1e1265-3f03-44a9-b214-a6fbfed3e831", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "9cfb70eca8b5afeac0f7e458e190bf12cd4187acd53547af9e5f1cfe539457cd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d9d0330b-3bf1-496a-ac1b-e72a8bae3341", "node_type": "1", "metadata": {}, "hash": "f8f68623ace1d62ff2f51b3f03ac12632447f10427a305cbc9517f6d189c2aea", "class_name": "RelatedNodeInfo"}}, "text": "53.  Ibn al-Nad\u012bm, Fihrist, ed. \u02bfAl\u012b \u1e6caw\u012bl (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1996), 152\u201353; Ibn \u1e24ajar, Tahdh\u012bb, \n\n1:417; 9:178\u201379; al-Mizz\u012b, Tahdh\u012bb, 25:250; Sezgin, Geschichte, 1:34\u201335.\n54.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, 6:318; al-Suy\u016b\u1e6d\u012b, al-Itq\u0101n f\u012b \u02bful\u016bm al-Qur\u02be\u0101n, ed. Shu\u02bfayb al-Arna\u02be\u016b\u1e6d (Beirut: Mu\u02beassasat \n\nal-Ris\u0101la, 2008), 786\u201387; al-D\u0101w\u016bd\u012b, \u1e6cabaq\u0101t, 1:110; Sezgin, Geschichte, 1:32\u201333.\n55.  Al-Mizz\u012b, Tahdh\u012bb, 3:132\u201338.\n56.  Ibn Ab\u012b \u1e24\u0101tim al-R\u0101z\u012b, Tafs\u012br al-Qur\u02be\u0101n al-\u02bfa\u1e93\u012bm, ed. As\u02bfad al-\u1e6cayyib (Riyadh: Maktabat Niz\u0101r al-B\u0101z, 1997), \n\n10:3295\u201396.\n57.  Al-M\u0101ward\u012b, al-Nukat wa-l-\u02bfuy\u016bn, tafs\u012br al-M\u0101ward\u012b, ed. al-Sayyid b. \u02bfAbd al-Ra\u1e25\u012bm (Beirut: D\u0101r al-Kutub \n\nal-\u02bfIlmiyya and Mu\u02beassasat al-Kutub al-Thaq\u0101fiyya, 1992), 5:280.\n58.  Al-Suy\u016b\u1e6d\u012b, al-Durr al-manth\u016br f\u012b al-tafs\u012br bi-l-ma\u02beth\u016br, ed. \u02bfAbd All\u0101h al-Turk\u012b (Cairo: Markaz Hajr li-l-\n\nBu\u1e25\u016bth wa-l-Dir\u0101s\u0101t al-\u02bfArabiyya wa-l-Isl\u0101miyya, 2003), 13:329.\n59.  His name was Rufay\u02bf b. Mihr\u0101n and he was a prominent Basran expert on Qur\u02be\u0101nic exegesis and a student \n\nof Ibn \u02bfAbb\u0101s. Al-Mizz\u012b, Tahdh\u012bb, 3:249\u201352.\n60.  Al-\u1e6cabris\u012b, Majma\u02bf al-bay\u0101n f\u012b tafs\u012br al-Qur\u02be\u0101n (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1997), 9:109.\n\n\n\n125  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nnarrative  in al-Qur\u1e6dub\u012b\u2019s (d. 671/1273) tafs\u012br.61 The prominent place that Ibn \u02bfAbb\u0101s occupies \nin the evolution of the Islamic \u1e25ad\u012bth and tafs\u012br traditions is undeniable.62 His inclusion in \nthe discussion on the identity of the rebellious son in Q 46:17, therefore, should come as no \nsurprise. The use of Ibn \u02bfAbb\u0101s as an authority reflects efforts to increase the probability of \nthe \u02bfAbd al-Ra\u1e25m\u0101n narrative, seemingly in reaction to attempts to refute its authenticity.63 \nIbn al-Jawz\u012b\u2019s (d.", "start_char_idx": 32497, "end_char_idx": 34216, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d9d0330b-3bf1-496a-ac1b-e72a8bae3341": {"__data__": {"id_": "d9d0330b-3bf1-496a-ac1b-e72a8bae3341", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d8fa6835-18c7-461a-aa58-286355444d4b", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "fd9b0bd64acbdff43647189e9d36ab7e2e1461aefa78911427be53d49a299479", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9e89bae1-8bce-451c-a78d-abbbadda9875", "node_type": "1", "metadata": {}, "hash": "8e8e1d073ea30739d2bc168981e74a33e55af455fd8bb6b4973349ccf383faa1", "class_name": "RelatedNodeInfo"}}, "text": "597/1201) Z\u0101d al-mas\u012br presents a good example of this orientation: he \ncites Ibn \u02bfAbb\u0101s as originating the view that \u02bfAbd al-Ra\u1e25m\u0101n is the disobedient son, but \nhe claims that the exchange described in the verse occurred before \u02bfAbd al-Ra\u1e25m\u0101n\u2019s \nconversion to Islam.64 The attribution of the \u02bfAbd al-Ra\u1e25m\u0101n narrative to early prominent \nBasran and \u1e24ij\u0101z\u012b tafs\u012br authorities suggests that this view was the dominant interpretation \nin early commentaries on Q 46:17, which made refuting it more difficult.\n\n3.2 Early Alternatives to the \u02bfAbd al-Ra\u1e25m\u0101n Narrative  \n\nEarly efforts to refute the \u02bfAbd al-Ra\u1e25m\u0101n narrative are found in the commentaries of \nal-Farr\u0101\u02be, \u02bfAbd al-Razz\u0101q, and al-Nas\u0101\u02be\u012b (d. 303/915). Al-Farr\u0101\u02be bases his refutation on the \nlexical interpretation of Q 46:18. He contends that the rebellious son in Q 46:17 is not \u02bfAbd \nal-Ra\u1e25m\u0101n, but rather his forefathers.65 Later exegetes, such as al-Zajj\u0101j (d. 311/923),66 Makk\u012b \nb. Ab\u012b \u1e6c\u0101lib (d. 437/1045),67 al-\u1e6c\u016bs\u012b (d. 460/1050),68 and al-Sam\u02bf\u0101n\u012b (d. 562/1167)69 share this \nview, adding further details that will be discussed later. \n\nIn \u02bfAbd al-Razz\u0101q\u2019s account, his father, Hamm\u0101m, told him that M\u012bn\u0101\u02be b. Ab\u012b M\u012bn\u0101\u02be \nal-Zuhr\u012b70 heard \u02bf\u0100\u02beisha bt. Ab\u012b Bakr deny the association of \u02bfAbd al-Ra\u1e25m\u0101n with the \ndisobedient son in Q 46:17. She claimed, adds \u02bfAbd al-Razz\u0101q, that the verse concerned \nsomeone else (ful\u0101n) instead and mentioned a name, which is is not specified in this report.71 \nNo details, however, are given about the background against which \u02bf\u0100\u02beisha defended her \nbrother. Notably, in \u02bfAbd al-Razz\u0101q\u2019s version, \u02bf\u0100\u02beisha appears as the main authority for \nrefuting the \u02bfAbd al-Ra\u1e25m\u0101n narrative. Besides being the Prophet\u2019s wife and Ab\u016b Bakr\u2019s \n\n61.  Al-Qur\u1e6dub\u012b, al-J\u0101mi\u02bf li-a\u1e25k\u0101m al-Qur\u02be\u0101n, ed. \u02bf Abd al-Razz\u0101q al-Mahd\u012b (Beirut: D\u0101r al-Kit\u0101b al-\u02bfArab\u012b, 2007), \n15:169.\n\n62.  Al-Suy\u016b\u1e6d\u012b, Itq\u0101n, 783-85; Gilliot, \u201cBeginnings of Qur\u02beanic Exegesis,\u201d 7\u201313.\n63.  Al-Suy\u016b\u1e6d\u012b questions the reliability of many tafs\u012br reports traced back to Ibn \u02bfAbb\u0101s. Al-Itq\u0101n, 785-88.\n64.  Ibn al-Jawz\u012b, Z\u0101d al-mas\u012br f\u012b \u02bfilm al-tafs\u012br, ed. \u02bfAbd al-Razz\u0101q al-Mahd\u012b (Beirut: D\u0101r al-Kit\u0101b al-\u02bfArab\u012b, \n\n2010), 4:109.\n65.  Al-Farr\u0101\u02be, Ma\u02bf\u0101n\u012b, 3:53\u201354.\n66.  Al-Zajj\u0101j, Ma\u02bf\u0101n\u012b al-Qur\u02be\u0101n, ed.", "start_char_idx": 34217, "end_char_idx": 36448, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9e89bae1-8bce-451c-a78d-abbbadda9875": {"__data__": {"id_": "9e89bae1-8bce-451c-a78d-abbbadda9875", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d9d0330b-3bf1-496a-ac1b-e72a8bae3341", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "e58f3f4e8c9724f5494c7ccc345a0a9669bb19118e36b9b4f40ca039de25c3bc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7654fab9-6520-49cd-b31b-3019e3bcb7e1", "node_type": "1", "metadata": {}, "hash": "1c4124648634784da95150570787fd798abc3f852974879d260be66c102f7d66", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd al-Jal\u012bl Shalab\u012b (Beirut: \u02bf\u0100lam al-Kutub, 1988), 4: 443\u201344.\n67.  Makk\u012b b. Ab\u012b \u1e6c\u0101lib, al-Hid\u0101ya il\u0101 bul\u016bgh al-nih\u0101ya (Sharjah: Kulliyyat al-Shar\u012b\u02bfa wa-l-Dir\u0101s\u0101t al-Isl\u0101miyya, \n\nJ\u0101mi\u02bfat al-Sh\u0101riqa, 2008), 11: 345.\n68.  Al-\u1e6c\u016bs\u012b, al-Tiby\u0101n f\u012b tafs\u012br al-Qur\u02be\u0101n, ed. A\u1e25mad al-\u02bf\u0100mil\u012b (Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, n.d.), \n\n9:279.\n69.  Al-Sam\u02bf\u0101n\u012b, Tafs\u012br al-Qur\u02be\u0101n, ed. Ghunaym b. Ghunaym (Riyadh: D\u0101r al-Wa\u1e6dan, 1997), 5:155.\n70.  M\u012bn\u0101\u02be, who was the mawl\u0101 of \u02bfAbd al-Ra\u1e25m\u0101n b. \u02bfAwf (d. 32/653), was considered by many scholars to be \n\nan untrustworthy \u1e25ad\u012bth transmitter. See al-Mizz\u012b, Tahdh\u012bb, 29:245\u201348; Ibn \u1e24ajar, Tahdh\u012bb, 15:354.\n71.  \u02bfAbd al-Razz\u0101q, Tafs\u012br, 3:201.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Rebellious Son: Umayyad Hereditary Succession  \u2022  126\n\ndaughter, she also played a major role in the religious and political life of the early Islamic \ncommunity.72 Her presence in the interpretations of Q 46:17 was crucial in clearing \u02bfAbd \nal-Ra\u1e25m\u0101n of the accusation. \u02bfAbd al-Razz\u0101q\u2019s account also indicates that the attempts to \ndisassociate \u02bfAbd al-Ra\u1e25m\u0101n from the rebellious son not only appeared later but also were \nwidely circulated. This theory is supported by the fact that the man whom \u02bf\u0100\u02beisha identified \nas the disobedient son in Q 46:17 remained anonymous in \u02bfAbd al-Razz\u0101q\u2019s work as in all \nlater tafs\u012br works. \n\nAl-Nas\u0101\u02be\u012b\u2019s interpretation is an abbreviated version of his treatment of this topic in the \nSunan, discussed in the next section. He offers an account similar to that of \u02bfAbd al-Razz\u0101q \nbut adds important details about the political background of the \u02bfAbd al-Ra\u1e25m\u0101n narrative. \nHe traces his report back to the Medinan Mu\u1e25ammad b. Ziy\u0101d (d. 120/745), who transmitted \n\u1e25ad\u012bths on the authority of \u02bf\u0100\u02beisha, \u02bfAbd All\u0101h b. \u02bfUmar (d. 73/692\u2013693), and \u02bfAbd All\u0101h b. \nal-Zubayr (d. 73/692).73 The isn\u0101d consists of the following Basran transmitters: \u02bfAl\u012b b. \nal-\u1e24usayn al-Darham\u012b (d. 253/867) \u2192 Umayya b. Kh\u0101lid (d. 200/816) \u2192 Shu\u02bfba b. al-Hajj\u0101j \n(d. 160/776). Al-Nas\u0101\u02be\u012b relates that Marw\u0101n was behind the circulation of this view after \n\u02bfAbd al-Ra\u1e25m\u0101n disputed Yaz\u012bd\u2019s appointment as Mu\u02bf\u0101wiya\u2019s successor and accused the \nUmayyads of turning the caliphate into hereditary rule.", "start_char_idx": 36449, "end_char_idx": 38663, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7654fab9-6520-49cd-b31b-3019e3bcb7e1": {"__data__": {"id_": "7654fab9-6520-49cd-b31b-3019e3bcb7e1", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9e89bae1-8bce-451c-a78d-abbbadda9875", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "afa64e4e45f5cca0e74ecf75b11e8a72cb3c83a6bb0f679a0674ee1decb1fc36", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ce88d5bf-16b1-42e4-9ee7-3f17d9db9a3b", "node_type": "1", "metadata": {}, "hash": "6d4d0a11af9836a9187462da615e30924ba36d032798ed231902d1d01d0d3e87", "class_name": "RelatedNodeInfo"}}, "text": "Coming to her brother\u2019s defense, \n\u02bf\u0100\u02beisha appears here as a counterauthority to Marw\u0101n\u2019s claim, accusing him of fabrication.74 \n\n3. 3 The Affiliation of \u02bfAbd al-Ra\u1e25m\u0101n\u2019s Brothers with the Disobedient Son \n\nInterpretations that identify the rebellious son in Q 46:17 with other sons of Ab\u016b Bakr \ncome in two versions: one points to an unspecified brother of \u02bfAbd al-Ra\u1e25m\u0101n, the other \nto \u02bfAbd All\u0101h b. Ab\u012b Bakr (d. 8/630). I believe that these interpretations reflect later efforts \nto deflect blame from \u02bfAbd al-Ra\u1e25m\u0101n. Al-\u1e6cabar\u012b (d. 311/923) seems to have been the \nfirst exegete to suggest that the disobedient son in the verse is an unspecified son of Ab\u016b \nBakr.75 He transmits this report on the authority of Ibn \u02bfAbb\u0101s with an isn\u0101d that includes \nMu\u1e25ammad b. Sa\u02bfd76 and members of his family.77 Absent from this account is any mention \nof \u02bfAbd al-Ra\u1e25m\u0101n. Al-\u1e6cabar\u012b\u2019s interpretation reappears in some later commentaries on \n\n72.  Being the Prophet\u2019s favorite wife and Ab\u016b Bakr\u2019s daughter, \u02bf \u0100\u02beisha played a major role in the transmission \nof prophetic knowledge and early Islamic political debates, particularly in the context of the first civil war. See \nBruce Lawrence, The Quran: A Biography (New York: Atlantic Monthly Press, 2006), 50\u201361; Denise Spellberg, \nPolitics, Gender, and the Islamic Past: The Legacy of \u02bfA\u02beisha bint Abi Bakr (New York: Columbia University Press, \n1994), 101\u201332. \n\n73.  Al-Mizz\u012b, Tahdh\u012bb, 25: 217-219.\n74.  Al-Nas\u0101\u02be\u012b, Tafs\u012br, ed. Sayyid al-Jal\u012bm\u012b and \u1e62abr\u012b al-Sh\u0101fi\u02bf\u012b (Cairo: Maktabat al-Sunna, 1990), 2:290.\n75.  Al-\u1e6cabar\u012b, J\u0101mi\u02bf al-bay\u0101n \u02bfan ta\u02bew\u012bl \u0101y al-Qur\u02be\u0101n, ed. \u02bfAbd All\u0101h al-Turk\u012b (Cairo: Hajar, 2001), 21:144.\n76.  There is a debate about the identity of this person. Berg equates him with Ibn Sa\u02bfd (d. 230/845), the \n\nauthor of the \u1e6cabaq\u0101t, whereas Motzki identifies him as Mu\u1e25ammad b. Sa\u02bfd b. Mu\u1e25ammad b. al-\u1e24asan b. \u02bfA\u1e6diyya \nal-\u02bfAwf\u012b (d. 276/889). See Berg, \u201cCompeting Paradigms,\u201d 272; Motzki, Analysing Muslim Traditions, 246.\n\n77.  Berg considers the family isn\u0101d \u201ceclectic.\u201d See Berg, \u201cCompeting Paradigms,\u201d 272.\n\n\n\n127  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nQ 46:17, such as those of Makk\u012b b. Ab\u012b \u1e6c\u0101lib,78 Ibn \u02bfA\u1e6diyya,79 al-Suy\u016b\u1e6d\u012b,80 and Ibn Kath\u012br  \n(d. 774/1373).81 Unlike al-\u1e6cabar\u012b, however, these scholars also include the \u02bfAbd al-Ra\u1e25m\u0101n \nnarrative in their accounts. This significant divergence suggests that al-\u1e6cabar\u012b omitted it \nintentionally because of its controversial nature or its lack of an isn\u0101d. An elaboration on \nthis conjecture appears in the following subsection.", "start_char_idx": 38664, "end_char_idx": 41215, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ce88d5bf-16b1-42e4-9ee7-3f17d9db9a3b": {"__data__": {"id_": "ce88d5bf-16b1-42e4-9ee7-3f17d9db9a3b", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7654fab9-6520-49cd-b31b-3019e3bcb7e1", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "45e550efc5415461f9c6776c0a26d9035ee912a1c1018ceca4960c47148c3b94", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "297d8172-ebbb-4f91-9abf-8e9f9517d5fa", "node_type": "1", "metadata": {}, "hash": "5b329455d15dfc3aaa9a73849d5d0fd6ed3e036664c6b0e78a55c1b07e316b2d", "class_name": "RelatedNodeInfo"}}, "text": "An elaboration on \nthis conjecture appears in the following subsection. \n\nThe interpretation that the disobedient son in Q 46:17 is \u02bfAbd All\u0101h b. Ab\u012b Bakr appears \nfirst in the tafs\u012br works of al-Tha\u02bflab\u012b82 (d. 427/1035) and al-M\u0101ward\u012b.83 Al-Tha\u02bflab\u012b traces this \nversion back to Ibn \u02bfAbb\u0101s, Ab\u016b al-\u02bf\u0100liya al-Riy\u0101\u1e25\u012b, al-Sudd\u012b, and Muj\u0101hid b. Jabr, whereas \nal-M\u0101ward\u012b presents Muj\u0101hid as the only authority. The association of Muj\u0101hid with the \ncirculation of this view is notable in later commentaries, such as those of al-Baghaw\u012b  \n(d. 516/1122),84 al-Qur\u1e6dub\u012b,85 Ibn al-Jawz\u012b,86 and Ibn Kath\u012br.87 As student of Ibn \u02bfAbb\u0101s, Muj\u0101hid \nwas a prominent Meccan \u1e25ad\u012bth expert who authored an early Qur\u02be\u0101nic commentary. \nHis involvement in doctrinal discussions, such as those of the Qadarites of Mecca and the \nMurji\u02beites of Kufa, seems to have soured his relationship with the Umayyads.88 \n\nThis state of affairs begs the question of why other brothers of \u02bfAbd al-Ra\u1e25m\u0101n were \nincorporated into interpretations of Q 46:17. From the little information known about \n\u02bfAbd All\u0101h, we learn that he was a half-brother of \u02bf\u0100\u02beisha and a full brother of Asm\u0101\u02be, the \nmother of \u02bfAbd All\u0101h b. al-Zubayr.89 Unlike \u02bfAbd al-Ra\u1e25m\u0101n, \u02bfAbd All\u0101h converted to Islam \nat an early stage and figured prominently in the story of the hijra to Medina. \u02bfAbd All\u0101h \nmaintained good relations with his father to the extent that he became an example of an \nobedient (b\u0101rr) son. This is evident in \u02bfAbd All\u0101h\u2019s consent to divorce his wife, \u02bf\u0100tika bt. \nZayd (d. 52/672), whom he passionately loved, at Ab\u016b Bakr\u2019s request because she was barren \n   \n\n78.  Makk\u012b b. Ab\u012b \u1e6c\u0101lib, Hid\u0101ya,11: 345.\n79.  Ibn \u02bfA\u1e6diyya, Mu\u1e25arrar, 5:98\u201399.\n80.  Al-Suy\u016b\u1e6d\u012b, Durr, 13:329.\n81.  Ibn Kath\u012br, Tafs\u012br al-Qur\u02be\u0101n al-\u02bfa\u1e93\u012bm, ed. S\u0101m\u012b Sal\u0101ma (Riyadh: D\u0101r \u1e6cayba, 1999), 7:282.\n82.  Al-Tha\u02bflab\u012b, al-Kashf wa-l-bay\u0101n, ed. Muhammad \u02bf\u0100sh\u016br (Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, 2002), \n\n9:13.\n83.  Al-M\u0101ward\u012b, Nukat, 5:279\u201380. \n84.  Al-Baghaw\u012b, Tafs\u012br al-Baghaw\u012b ma\u02bf\u0101lim al-tanz\u012bl, ed. Mu\u1e25ammad al-Nimr, \u02bfUthm\u0101n \u1e0cam\u012briyya, and \n\nSulaym\u0101n al-\u1e24ursh (Riyadh: D\u0101r \u1e6cayyiba, 1989, 7:258.\n85.  Al-Qur\u1e6dub\u012b, J\u0101mi\u02bf, 16:197.\n86.  Ibn al-Jawz\u012b, Z\u0101d, 4:109.\n87.  Ibn Kath\u012br traces this view back to Muj\u0101hid along with Ibn Jurayj (d.", "start_char_idx": 41144, "end_char_idx": 43401, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "297d8172-ebbb-4f91-9abf-8e9f9517d5fa": {"__data__": {"id_": "297d8172-ebbb-4f91-9abf-8e9f9517d5fa", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ce88d5bf-16b1-42e4-9ee7-3f17d9db9a3b", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "799cf5a04f0865285f5bdb46b98dd718acf346250d8dc30bb057b2d69d604d08", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c2e25201-30da-4052-aa9f-22f45a5b9ea4", "node_type": "1", "metadata": {}, "hash": "901c106462920ffdb27e0e5a8747bcba9d5c79f6f36a055ed0426429ff645475", "class_name": "RelatedNodeInfo"}}, "text": "150/767), who was a well-regarded \n\nMeccan \u1e25ad\u012bth scholar. See Tafs\u012br, 7:283.\n88.  Van Ess, Theologie und Gesellschaft, 2:640\u201343; Claude Gilliot, \u201cMuj\u0101hid\u2019s Exegesis: Origins, Paths \n\nof Transmission and Development of a Meccan Exegetical Tradition in its Human, Spiritual and Theological \nEnvironment,\u201d in G\u00f6rke and Pink, Tafs\u012br and Islamic Intellectual History, 63\u2013112, at 65\u201366. \n\n89.  Since \u02bfAbd All\u0101h was only a half-brother of \u02bf\u0100\u02beisha, the Islamic sources provide scarce biographical \ninformation about him. See al-Bal\u0101dhur\u012b, Ans\u0101b, ed. \u02bfAbb\u0101s, 5:176\u201377; al-\u1e24\u0101kim al-N\u012bs\u0101b\u016br\u012b, al-Mustradrak \u02bfal\u0101 \nal-\u1e63a\u1e25\u012b\u1e25ayn, ed. Mu\u1e63\u1e6daf\u0101 \u02bfA\u1e6d\u0101 (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2002), 3:542\u201344.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Rebellious Son: Umayyad Hereditary Succession  \u2022  128\n\nand deemed a source of distraction to \u02bfAbd All\u0101h.90 He died at a young age, even before his \nfather, without being involved in religious or political controversies. \n\nThis biographical portrait of \u02bfAbd All\u0101h suggests that there was little benefit to gain \nfrom associating him with the disobedient son in Q 46:17. At the same time, the absence of \nMu\u1e25ammad b. Ab\u012b Bakr from these commentaries is mystifying. Mu\u1e25ammad grew up in the \nhome of \u02bfAl\u012b (r. 35-40/656-661) and maintained close personal and political relations with \nhim. \u02bfAl\u012b appointed him the governor of Egypt, and he sided with \u02bfAl\u012b against Mu\u02bf\u0101wiya \nin the first civil war. He even met a horrible death for espousing this position.91 These \nbiographical details suggest that the identification of the disobedient son with other sons \nof Ab\u016b Bakr beyond \u02bfAbd al-Ra\u1e25m\u0101n was not initiated by Ab\u016b Bakr\u2019s opponents. Rather, \nthese reports represent further efforts to downgrade the \u02bfAbd al-Ra\u1e25m\u0101n narrative and \ninterrupt its circulation. Ibn \u02bfAbb\u0101s, Ab\u016b al-\u02bf\u0100liya al-Riy\u0101\u1e25\u012b, al-Sudd\u012b, and Muj\u0101hid are also \ncited as authorities in two contradictory accounts provided by al-\u1e6cabris\u012b (who names \u02bfAbd \nal-Ra\u1e25m\u0101n) and al-Tha\u02bflab\u012b (who points to \u02bfAbd All\u0101h). One needs to remember that \u02bfAbd \nal-Ra\u1e25m\u0101n had an embarrassing pre-Islamic past that increased the difficulty of refuting his \nopponents\u2019 accusations.\n\n3.4 The Rebellious Son as an Archetype\n\nThe commentaries of al-Zajj\u0101j and al-\u1e6cabar\u012b seem to be the earliest works to present \nthe rebellious son in Q 46:17 as a broad concept, without identifying him as a particular \nperson. We start with al-Zajj\u0101j, whose interpretation of this verse represents one the earliest \naccounts to diverge from the \u02bfAbd al-Ra\u1e25m\u0101n narrative.", "start_char_idx": 43402, "end_char_idx": 45910, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c2e25201-30da-4052-aa9f-22f45a5b9ea4": {"__data__": {"id_": "c2e25201-30da-4052-aa9f-22f45a5b9ea4", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "297d8172-ebbb-4f91-9abf-8e9f9517d5fa", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "4394fa83b3ba9aba692880b4d5ee4e8549e6841d7e40a14ba22d2d0ca26688ae", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4103fe6b-7798-4afc-ae69-c92607ba3ace", "node_type": "1", "metadata": {}, "hash": "2beb7ba8878ba20900850345f45b6c176fab037ba548fc122e496312a92028c8", "class_name": "RelatedNodeInfo"}}, "text": "He acknowledges the ubiquity \nof this narrative in early Qur\u02be\u0101nic exegesis but dismisses it as erroneous, concluding that \nthe most correct (al-a\u1e63a\u1e25\u1e25) interpretation is that the verse concerns any rebellious and \nunbelieving son (walad \u02bf\u0101qq k\u0101fir).92 Al-Zajj\u0101j\u2019s interpretative argument reverberates in \nmany later tafs\u012br works, such as those of al-M\u0101tur\u012bd\u012b (d. 333/944), al-W\u0101\u1e25id\u012b (d. 468/1076),93 \nFakhr al-D\u012bn al-R\u0101z\u012b,94 al-Qur\u1e6dub\u012b,95 and Ibn Kath\u012br.96 But some of these later accounts also \ninclude elaborations on al-Zajj\u0101j\u2019s interpretation. For example, al-M\u0101tur\u012bd\u012b argues that the \nverse refers to an unspecified man with two sons: one was rebellious (\u02bf\u0101qq) and the other \nwas obedient (b\u0101rr).97\n\n90.  Al-Bal\u0101dhur\u012b, Ans\u0101b, ed. \u02bfAbb\u0101s, 5:177.\n91.  Al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, ed. Wilferd Madelung (Beirut: Klaus Schwartz, 2003), 2:349\u201357; Wilferd \n\nMadelung, The Succession to Mu\u1e25ammad: A Study of the Early Caliphate (Cambridge: Cambridge University \nPress, 1997), 267\u201368.\n\n92.  Al-Zajj\u0101j, Ma\u02bf\u0101n\u012b, 4:443\u201344.\n93.  Al-W\u0101\u1e25id\u012b, al-Was\u012b\u1e6d f\u012b tafs\u012br al-Qur\u02be\u0101n al-maj\u012bd, ed. \u02bf\u0100dil \u02bfAbd al-Mawj\u016bd et al. (Beirut: D\u0101r al-Kutub \n\nal-\u02bfIlmiyya, 1995), 4:109.\n94.  Al-R\u0101z\u012b, Maf\u0101t\u012b\u1e25 al-ghayb, 28:24.\n95.  Al-Qur\u1e6dub\u012b, J\u0101mi\u02bf, 15:169.\n96.  Ibn Kath\u012br, Tafs\u012br, 7:283.\n97.  Al-M\u0101tur\u012bd\u012b, Ta\u02bew\u012bl\u0101t ahl al-sunna, ed. Majd\u012b Bassal\u016bm (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2005), 248\u201349.\n\n\n\n129  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAl-\u1e6cabar\u012b\u2019s characterization of the rebellious son in Q 46:17 as an unidentified figure \ntakes two forms. The first resembles al-Zajj\u0101j\u2019s interpretation and holds that the verse \nspeaks of a licentious, unbelieving, disobedient son (al-f\u0101jir, al-k\u0101fir, al-\u02bf\u0101qq li-w\u0101lidayhi).98 \nUnlike al-Zajj\u0101j, al-\u1e6cabar\u012b traces this interpretation back to al-\u1e24asan al-Ba\u1e63r\u012b (d. 110/728), \nwith an isn\u0101d that includes the following Basran transmitters: Mu\u1e25ammad b. Bashsh\u0101r (d. \n252/866) \u2192 Hawdha b. Khal\u012bfa (d. 210/826) \u2192 \u02bfAwf al-A\u02bfr\u0101b\u012b (d. 146/764). Al-Ba\u1e63r\u012b appears \nin many commentaries on Q 46:17 as the main originator of the view that the disobedient \nson is an archetype rather than a particular individual, and some biographical information \nabout him is thus in order.", "start_char_idx": 45911, "end_char_idx": 48107, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4103fe6b-7798-4afc-ae69-c92607ba3ace": {"__data__": {"id_": "4103fe6b-7798-4afc-ae69-c92607ba3ace", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c2e25201-30da-4052-aa9f-22f45a5b9ea4", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "184e7bbd9dafb0a09ece92adc10cf9f5224e73a38fa97ea09f17c37ac4010a89", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cddcad17-6efa-418e-8a31-a80c4fc6d013", "node_type": "1", "metadata": {}, "hash": "295214f0e884857e5f4da4ed8d5ba7f35e50d3d20dd814e4c296786bf660924c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u1e24asan al-Ba\u1e63r\u012b was a well-regarded Successor and an authority on \u1e25ad\u012bth literature and \nQur\u02be\u0101nic exegesis.99 He was born in Medina and later moved to Basra, where he established a \nlarge circle of pupils,100 the most famous of whom was Qat\u0101da. Al-Ba\u1e63r\u012b\u2019s scholarly activities, \ntherefore, explicate the transmission of knowledge from Medina to the other centers of \nIslamic learning. However, some scholars questioned his reliability as a \u1e25ad\u012bth transmitter.101 \nWhen it comes to al-Ba\u1e63r\u012b\u2019s involvement in Umayyad politics, he seems to have harbored \nanti-Umayyad sentiments but preferred not to express them openly.102 This stance perhaps \nexplains the association of his name in some traditions with the Qadarite movement.103 \n\nAl-\u1e6cabar\u012b\u2019s account on the authority of al-Ba\u1e63r\u012b echoes in many later tafs\u012br works, such \nas those of al-\u1e6c\u016bs\u012b,104 al-M\u0101ward\u012b,105 al-Baghaw\u012b,106 al-Zamakhshar\u012b (d. 538/1143\u20131144),107 \nal-\u1e6cabris\u012b,108 Ibn \u02bfA\u1e6diyya,109 Ibn al-Jawz\u012b,110 al-N\u012bs\u0101b\u016br\u012b (d. 728/1328),111 and al-Nasaf\u012b  \n(d. 710/1310).112 However, some of these later interpretations vary. For example, al-M\u0101ward\u012b \nargues that the verse is largely aimed at a group of infidels,113 whereas Ibn al-Jawz\u012b identifies \n\n98.  Al-\u1e6cabar\u012b, J\u0101mi\u02bf, 21:145. \n99.  Al-Suy\u016b\u1e6d\u012b, Itq\u0101n, 788; al-D\u0101w\u016bd\u012b, \u1e6cabaq\u0101t, 1:150\u201351. \n100.  Ibn Sa\u02bfd, \u1e6cabaq\u0101t, 7:115\u201322; al-Mizz\u012b, Tahdh\u012bb, 6:95\u2013126.\n101.  Mourad, Early Islam, 47\u201351. \n102.  Ibid., 34\u201343. \n103.  Watt, The Formative Period of Islamic Thought (Oxford: Oneworld, 1988), 100\u2013103; van Ess, Theologie \n\nund Gesellschaft, 2:45\u201350; Suleiman, Early Islam, 161\u201375.\n104.  Al-\u1e6c\u016bs\u012b, Tiby\u0101n, 9:279.\n105.  Al-M\u0101ward\u012b, Nukat, 5:280. \n106.  Al-Baghaw\u012b, Tafs\u012br, 7:258.\n107.  Al-Zamakhshar\u012b, Tafs\u012br al-kashsh\u0101f \u02bfan \u1e25aq\u0101\u02beiq al-tanz\u012bl wa-\u02bfuy\u016bn al-aq\u0101w\u012bl f\u012b wuj\u016bh al-ta\u02bew\u012bl, ed. Khal\u012bl \n\nSh\u012b\u1e25\u0101 (Beirut: D\u0101r al-Ma\u02bfrifa, 2009), 1012.\n108.  Al-\u1e6cabris\u012b, Majma\u02bf, 9:109.\n109.  Ibn \u02bfA\u1e6diyya, Mu\u1e25arrar, 5:99.\n110.  Ibn al-Jawz\u012b, Z\u0101d, IV, 109. \n111.  Al-N\u012bs\u0101b\u016br\u012b, Ghar\u0101\u02beib al-Qur\u02be\u0101n wa-ragh\u0101\u02beib al-furq\u0101n, ed. Ibr\u0101h\u012bm \u02bfAwa\u1e0d (Cairo: Mu\u1e63\u1e6daf\u0101 al-B\u0101b\u012b \n\nal-\u1e24alab\u012b wa-Awl\u0101duhu, 1962), 26:11\u201312.\n112.", "start_char_idx": 48110, "end_char_idx": 50198, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cddcad17-6efa-418e-8a31-a80c4fc6d013": {"__data__": {"id_": "cddcad17-6efa-418e-8a31-a80c4fc6d013", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4103fe6b-7798-4afc-ae69-c92607ba3ace", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "6a4fe239d3f74ffc9575f0bf2ef8bb69130e54dbfb5f6ac51b215bcdc34d33aa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2e5341e0-d820-4aac-a700-b0e811b6f925", "node_type": "1", "metadata": {}, "hash": "49845ca68a08f5c232674d2ae578e842c5b69a104b81311d1a1eac131af6a92f", "class_name": "RelatedNodeInfo"}}, "text": "112.  Al-Nasaf\u012b, Tafs\u012br al-Nasaf\u012b: Mad\u0101rik al-tanz\u012bl wa-\u1e25aq\u0101\u02beiq al-ta\u02bew\u012bl, ed. Yus\u016bf Bid\u012bw\u012b and Mu\u1e25y\u012b al-D\u012bn \n\nMist\u016b (Beirut: D\u0101r al-Kalam al-\u1e6cayyib, 1998), 3:313.\n113.  Al-M\u0101ward\u012b, Nukat, 5:280. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Rebellious Son: Umayyad Hereditary Succession  \u2022  130\n\nthe concept of a rebellious son with an unspecified group of infidels from the Quraysh.114 \nAl-Baghaw\u012b and al-\u1e6cabris\u012b name both al-Ba\u1e63r\u012b and Qa\u1e6d\u0101da as authorities for the view of the \ndisobedient son as a generic concept. \n\nConspicuously absent in al-\u1e6cabar\u012b\u2019s presentation is the \u02bfAbd al-Ra\u1e25m\u0101n narrative. Most \nlikely he left it out intentionally115 because of its lack of isn\u0101d or its controversial nature. \nComparing al-\u1e6cabar\u012b\u2019s account on the authority of al-Ba\u1e63r\u012b with those of later exegetes \nfurther substantiates this conjecture. Like al-\u1e6cabar\u012b, these scholars emphasize that the \nreport on the authority of al-Ba\u1e63r\u012b is the correct interpretation. However, at the same time \nthey use this view as a counterargument to the \u02bfAbd al-Ra\u1e25m\u0101n narrative.\n\nAl-\u1e6cabar\u012b relates his second interpretation of the rebellious son verse on the authority \nof Qat\u0101da with an isn\u0101d that includes the following Basran transmitters: Bishr al-Mufa\u1e0d\u1e0dal \n(d. 186/802) \u2192 Yaz\u012bd b. Zuray\u02bf (d. 182/798) \u2192 Sa\u02bf\u012bd b. Ab\u012b \u02bfAr\u016bba (d. 156/773). This \ninterpretation claims that the verse pertains to any wicked and debauched slave who is \ndisobedient to his parents (\u02bfabd s\u016b\u02be \u02bf\u0101qq li-w\u0101lidayhi f\u0101jir). This view appears in later tafs\u012br \nworks, such as those of al-Na\u1e25\u1e25\u0101s (d. 338/949),116 al-Tha\u02bflab\u012b,117 Makk\u012b b. Ab\u012b \u1e6c\u0101lib,118 and \nal-Qur\u1e6dub\u012b.119 However, some of these scholars, such as al-Tha\u02bflab\u012b and al-Qur\u1e6dub\u012b, also \ninclude al-Ba\u1e63r\u012b as an authority for this version. The fact that al-\u1e6cabar\u012b relates the first \nreport from al-Ba\u1e63r\u012b and the second from al-Ba\u1e63r\u012b\u2019s student, Qat\u0101da, indicates that both \nwere probably added to the interpretations of Q 46:17 later to diminish the circulation of \nthe \u02bfAbd al-Ra\u1e25m\u0101n narrative. As previously noted, Qat\u0101da was seen as the main originator \nof the \u02bfAbd al-Ra\u1e25m\u0101n narrative, which explains the need to associate the counternarratives \nwith a senior authority, such as Qat\u0101da\u2019s teacher al-Ba\u1e63r\u012b.\n\nThe identity of the rebellious son described in Q 46:17 was thus debated in Qur\u02be\u0101nic \nexegeses composed between the second half of the second/eighth century and the \nfirst half of the fourth/tenth. The \u02bfAbd al-Ra\u1e25m\u0101n narrative initially emerged in these \ncommentaries as the predominant interpretation. Allusions to the Umayyads\u2019 circulation of \nthis narrative to silence \u02bfAbd al-Ra\u1e25m\u0101n\u2019s opposition to themselves are apparent in some \nversions.", "start_char_idx": 50194, "end_char_idx": 52844, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2e5341e0-d820-4aac-a700-b0e811b6f925": {"__data__": {"id_": "2e5341e0-d820-4aac-a700-b0e811b6f925", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cddcad17-6efa-418e-8a31-a80c4fc6d013", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "d1364b995c3012e4afa219db45ed149c8acb7f8ba91501f749d36a84de62bcc0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1dd08094-d134-441c-9f0a-cb153c4b18d5", "node_type": "1", "metadata": {}, "hash": "291be934ce3b7b07ced362859554cb8d1d23ef119481ea4409ab786b23a7f38c", "class_name": "RelatedNodeInfo"}}, "text": "Counterinterpretations that sought to exonerate \u02bfAbd al-Ra\u1e25m\u0101n by proposing a \ndifferent identity for the disobedient son arose at a later stage. These efforts took different \nforms at different times. In the first phase, \u02bf\u0100\u02beisha, as the Prophet\u2019s wife and Ab\u016b Bakr\u2019s \ndaughter, played a major role in undermining the \u02bfAbd al-Ra\u1e25m\u0101n narrative. Explanations \nthat associated the rebellious son with other sons of Ab\u016b Bakr or with a nonspecific concept \nconstituted further attempts to challenge the dominance of this narrative.\n\n114.  Ibn al-Jawz\u012b, Z\u0101d, 4:109. \n115.  For examples of alterations and omissions that al-\u1e6cabar\u012b intentionally made to his sources, see Steven \n\nJudd, \u201cNarratives and Character Development: Al-\u1e6cabar\u012b and al-Bal\u0101dhur\u012b on Late Umayyad History,\u201d in Ideas, \nConcepts and Methods of Portrayal: Insights into Classical Arabic Literature and Islam, ed. Sebastian G\u00fcnther, \n209\u201326 (Leiden: Brill, 2005).\n\n116.  Al-Na\u1e25\u1e25\u0101s, Ma\u02bf\u0101n\u012b al-Qur\u02be\u0101n, ed. Mu\u1e25ammad al-\u1e62\u0101b\u016bn\u012b (Mecca: J\u0101mi\u02bfat Umm al-Qur\u0101, 1988), 6:450.\n117.  Al-Tha\u02bflab\u012b, Kashf, 9:13.\n118.  Makk\u012b b. Ab\u012b \u1e6c\u0101lib, Hid\u0101ya, 6846.\n119.  Al-Qur\u1e6dub\u012b, J\u0101mi\u02bf, 15:169.\n\n\n\n131  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n4. \u02bfAbd al-Ra\u1e25m\u0101n\u2019s Image in \u1e24ad\u012bth, Ans\u0101b, and Adab Works\n\nThis section has two main objectives. First, it considers the extent to which the \u02bfAbd \nal-Ra\u1e25m\u0101n narrative as presented in other literary genres provides perspectives different \nfrom that of tafs\u012br works. Second, it investigates how the information gleaned from \nnon-tafs\u012br works affects our understanding of the evolution of the \u1e24ij\u0101z\u012b opposition to \nUmayyad hereditary succession. \n\n4.1 The \u1e24ad\u012bth Literature\n\nEarly references to the \u02bfAbd al-Ra\u1e25m\u0101n narrative in the \u1e25ad\u012bth literature are found in \nthe works of al-Bukh\u0101r\u012b (d. 256/870)120 and al-Nas\u0101\u02be\u012b. The chains of transmission given by \nthese authors consist of \u1e24ij\u0101z\u012b (particularly Medinan) and Basran scholars. These isn\u0101ds also \nillustrate the communication of knowledge from the \u1e24ij\u0101z to Basra. Al-Bukh\u0101r\u012b traces his \nreport back to Y\u016bsuf b. M\u0101hak (d. ca. 113/731), a Meccan \u1e25ad\u012bth scholar and a transmitter of \nprophetic reports on the authority of \u02bf\u0100\u02beisha and other prominent Companions.121 The isn\u0101d \nnames the following Basran transmitters: M\u016bs\u0101 b. Ism\u0101\u02bf\u012bl al-Tab\u016bdhk\u012b (d. 223/838) \u2192 Ab\u016b \n\u02bfUw\u0101na al-Wa\u1e0d\u1e0d\u0101\u1e25 (d. 176/792) \u2192 Ab\u016b Bishr Ja\u02bffar b. Iy\u0101s (d. 123\u201326/743\u2013748). According to \nthe report, when Mu\u02bf\u0101wiya decided to appoint Yaz\u012bd his successor, he ordered his governor \nin the \u1e24ij\u0101z, Marw\u0101n b. al-\u1e24akam, to lobby for this idea in Medina.", "start_char_idx": 52845, "end_char_idx": 55402, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1dd08094-d134-441c-9f0a-cb153c4b18d5": {"__data__": {"id_": "1dd08094-d134-441c-9f0a-cb153c4b18d5", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2e5341e0-d820-4aac-a700-b0e811b6f925", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "689060c93476f918f0e72bc9aa623c11e3dc6bd3beb917ca40e9059398b48caa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "16f4aefc-a03c-486c-ad9f-cf98807c067d", "node_type": "1", "metadata": {}, "hash": "7a45cd47a8a581cbe95a58c67f8c545947fe18f718111004db18cac3ddf82390", "class_name": "RelatedNodeInfo"}}, "text": "Marw\u0101n announced \nMu\u02bf\u0101wiya\u2019s decree in Medina\u2019s congregational mosque and requested the attendees to \npledge allegiance (bay\u02bfa) to Yaz\u012bd as the successor to his father. \u02bfAbd al-Ra\u1e25m\u0101n b. Ab\u012b Bakr \nemerged as the foremost Medinan leader to oppose this move. Marw\u0101n commanded his \nguards to arrest \u02bfAbd al-Ra\u1e25m\u0101n, but they were unable to do so after he sought protection \nin \u02bf\u0100\u02beisha\u2019s house. It was at this juncture that Marw\u0101n declared that \u02bfAbd al-Ra\u1e25m\u0101n was \nthe rebellious son mentioned in Q 46:17. Al-Bukh\u0101r\u012b concludes his account by rebutting \nMarw\u0101n\u2019s accusation, noting that \u02bf\u0100\u02beisha had asserted that nothing had been revealed in the \nQur\u02be\u0101n about Ab\u016b Bakr\u2019s family except for her exoneration from adultery.122 Al-Bukh\u0101r\u012b\u2019s \nreport is reproduced in many later tafs\u012br works, such as those of Makk\u012b b. Ab\u012b \u1e6c\u0101lib,123 Ibn \n\u02bfA\u1e6diyya,124 al-Nasaf\u012b,125 Ibn Kath\u012br,126 and Ibn \u1e24ajar (d. 852/1449).127 These authors are at pains \n \n\n120.  For a good discussion on the central role that al-Bukh\u0101r\u012b\u2019s \u1e62a\u1e25\u012b\u1e25 plays in the evolution of the \u1e25ad\u012bth \ncommentary tradition, see Joel Blecher, Said the Prophet of God: Hadith Commentary across a Millennium \n(Oakland: University of California Press, 2018), 4\u201313.\n\n121.  He was of Persian origin and was considered a reliable transmitter. Besides narrating from \u02bf\u0100\u02beisha, he \nnarrated \u1e25ad\u012bths on the authority of Ibn \u02bfAbb\u0101s, Ab\u016b Hurayra (d. 59/681), and Mu\u02bf\u0101wiya. Ibn \u1e24ajar, Tahdh\u012bb, \n12:421; al-Mizz\u012b, Tahdh\u012bb, 32:451\u201352.\n\n122.  Al-Bukh\u0101r\u012b, \u1e62a\u1e25\u012b\u1e25, 583 (no. 4827).\n123.  Makk\u012b b. Ab\u012b \u1e6c\u0101lib, Hid\u0101ya, 6845\u201346.\n124.  Ibn \u02bfA\u1e6diyya, Mu\u1e25arrar, 5:99.\n125.  Al-Nasaf\u012b, Mad\u0101rik, 3:313.\n126.  Ibn Kath\u012br, Tafs\u012br, 7:283.\n127.  Ibn \u1e24ajar, al-I\u1e63\u0101ba f\u012b tamy\u012bz al-\u1e63a\u1e25\u0101ba, ed. \u02bf \u0100dil \u02bf Abd al-Mawj\u016bd and \u02bf Al\u012b Mu\u02bfawwa\u1e0d (Beirut: D\u0101r al-Kutub \n\nal-\u02bfIlmiyya, 1995), 4:275.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Rebellious Son: Umayyad Hereditary Succession  \u2022  132\n\nto clear \u02bfAbd al-Ra\u1e25m\u0101n of the accusation of disobedience and to present him as a devout \nMuslim.\n\nAl-Nas\u0101\u02be\u012b\u2019s account is basically a detailed version of the interpretation of Q 46:17 that he \nprovides in his tafs\u012br. Although his report resembles that of al-Bukh\u0101r\u012b, it includes additional \ndetails and has a different isn\u0101d. As in his Qur\u02be\u0101nic exegesis, al-Nas\u0101\u02be\u012b traces his report \nback to the Medinan Mu\u1e25ammad b. Ziy\u0101d with an isn\u0101d that includes Basran transmitters.", "start_char_idx": 55403, "end_char_idx": 57750, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "16f4aefc-a03c-486c-ad9f-cf98807c067d": {"__data__": {"id_": "16f4aefc-a03c-486c-ad9f-cf98807c067d", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1dd08094-d134-441c-9f0a-cb153c4b18d5", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "91581b5e5e3b4c9427c00c314cc0ccb2be385ba192c72664c27f32b17bf90be3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8b19b02b-9f4c-4a94-bb8e-72daf8c74ad6", "node_type": "1", "metadata": {}, "hash": "cfb58fc47bfc9248eadf556f89516ada27322dd4edd60ec11e8d9cb1cece8d36", "class_name": "RelatedNodeInfo"}}, "text": "What is new in al-Nas\u0101\u02be\u012b\u2019s report is his description of the dispute between Marw\u0101n and \n\u02bfAbd al-Ra\u1e25m\u0101n over the appointment of Yaz\u012bd as Mu\u02bf\u0101wiya\u2019s successor. First, according to \nal-Nas\u0101\u02be\u012b, Marw\u0101n argued that Mu\u02bf\u0101wiya\u2019s order was consistent with the early traditions of \ncaliphal succession inaugurated by the first two caliphs, Ab\u016b Bakr and \u02bfUmar b. al-Kha\u1e6d\u1e6d\u0101b. \nSecond, \u02bfAbd al-Ra\u1e25m\u0101n, opposing Marw\u0101n\u2019s announcement, accused the Umayyads of \nturning the caliphate into a temporal kingship modeled after the Byzantine (hirqiliyya) \nand Persian (qaysariyya) systems of hereditary kingship. In al-Nas\u0101\u02be\u012b\u2019s account, too, the \ndispute culminated in Marw\u0101n\u2019s suggestion that \u02bfAbd al-Ra\u1e25m\u0101n was the rebellious son in \nQ 46:17. Al-Nas\u0101\u02be\u012b emphasizes \u02bf\u0100\u02beisha\u2019s role as a vehement defender of her brother, accusing \nMarw\u0101n\u2019s of having fabricated the allegation (i.e., \u02bf\u0100\u02beisha claimed it was a fabrication). \n\u02bf\u0100\u02beisha ended her argument by asserting that God\u2019s curse was upon Marw\u0101n because the \nProphet had cursed his father, al-\u1e24akam.128 The anonymity of the person that she associated \nwith the verse is also preserved in al-Nas\u0101\u02be\u012b\u2019s account.129\n\nAl-Nas\u0101\u02be\u012b\u2019s details illuminate the circumstances that led to the emergence of the \n\u02bfAbd al-Ra\u1e25m\u0101n narrative. As in the case of al-Bukh\u0101r\u012b\u2019s description of the events, the \nUmayyads\u2019 involvement in the initiation and circulation of the narrative is evident. \nThe report also illustrates the Umayyads\u2019 use of Qur\u02be\u0101nic exegesis to defend themselves \nagainst the criticism of their opponents. \u02bfAbd al-Ra\u1e25m\u0101n\u2019s opposition to the Umayyads\u2019 \nidea of monarchic succession generated his association with the rebellious son in Q 46:17. \nFurthermore, the reference to the model of rightful caliphal transition inaugurated by Ab\u016b \nBakr and \u02bfUmar reflects the rupture represented by the Umayyads\u2019 proposed move from \nthe previous tradition of caliphal succession. Hence, Mu\u02bf\u0101wiya\u2019s decision was deviant as \nwell as illegitimate. It is worth noting that Islamic sources teem with references to the ideal \nprecedent of caliphal succession instituted by the first two caliphs.130 More importantly, the \nreference to Roman and Persian patterns of hereditary succession seems to reflect Muslim \nopposition to Mu\u02bf\u0101wiya\u2019s introduction of non-Arab and non-Islamic accession rituals.131  \n\n128.  Al-\u1e24akam converted to Islam unwillingly after the Prophet entered Mecca, and even the Prophet cursed \nhim for his hypocrisy and treachery. See al-Bal\u0101dhur\u012b, Ans\u0101b, ed. \u02bfAbb\u0101s, 4:255\u201356, 260\u201361.\n\n129.  Al-Nas\u0101\u02be\u012b, Kit\u0101b al-Sunan al-kubr\u0101, ed. \u1e24asan Shalab\u012b (Beirut: Mu\u02beassasat al-Ris\u0101la, 2001), 10:257 (no. \n11427).\n\n130.  Ibn Ab\u012b Shayba, al-Mu\u1e63annaf, ed. Us\u0101ma b. Mu\u1e25ammad (Cairo: al-Far\u016bq al-\u1e24ad\u012btha li-l-\u1e6cib\u0101\u02bfa, 2008), \n10:449\u201356; al-Bal\u0101dhur\u012b, Ans\u0101b, ed. \u02bfAbb\u0101s, 5:126\u201327; al-Khall\u0101l, al-Sunna, ed.", "start_char_idx": 57752, "end_char_idx": 60566, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8b19b02b-9f4c-4a94-bb8e-72daf8c74ad6": {"__data__": {"id_": "8b19b02b-9f4c-4a94-bb8e-72daf8c74ad6", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "16f4aefc-a03c-486c-ad9f-cf98807c067d", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "fa6ee273189401730de7fb3bed3ce116f9fb75d01da8b7ace66c63ac20d0ab87", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1427415a-89dc-4b84-864b-9a9f55a6b20d", "node_type": "1", "metadata": {}, "hash": "9f6efe5584c70f3f680ce5f97a67ed89df4eb2e247fed17d3ec386cd24cbbee8", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfA\u1e6diyya al-Zahr\u0101n\u012b (Riyadh: D\u0101r \nal-R\u0101ya, 1989), 2:301\u20138, 372\u201373.\n\n131.  Marsham, Rituals of Islamic Monarchy, 90\u201392.\n\n\n\n133  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAl-Nas\u0101\u02be\u012b\u2019s report enjoys wide circulation in many later tafs\u012br works, such as those of \nal-Zamakhshar\u012b,132 al-Tha\u02bflab\u012b,133 al-Qur\u1e6dub\u012b,134 and Ibn Kath\u012br.135 However, some of these \nscholars use different isn\u0101ds. For example, Ibn Kath\u012br associates the report with the \nfollowing Medinan and Basran scholars: \u02bfAbd al-Razz\u0101q \u2192 Ma\u02bfmar b. R\u0101shid \u2192 al-Zuhr\u012b \u2192 \nSa\u02bf\u012bd b. al-Musayyib (d. 94/715).136 Al-Suy\u016b\u1e6d\u012b provides the same report without an isn\u0101d \non the authority of \u02bfAbd All\u0101h b. \u02bfUmar.137 Attributions to these transmitters demonstrate \nthat the \u02bfAbd al-Ra\u1e25m\u0101n version originated in Medina and was then circulated to other \ncenters, particularly Basra. The conspicuous presence of Medinan authorities in these \nisn\u0101ds indicates that the Umayyads were mindful of the opposition of the Medinan elite, \nparticularly \u02bfAbd al-Ra\u1e25m\u0101n, to the proposed hereditary succession. This orientation is \nevident in the works of Ibn \u02bfAs\u0101kir (d. 571/1175) and Ibn \u1e24ajar, who trace it via al-Zuhr\u012b to \nIbn al-Musayyib. They claim that Mu\u02bf\u0101wiya sent money to \u02bfAbd al-Ra\u1e25m\u0101n to bribe him, but \nthe latter refused to accept the money.138\n\n4.2 Ans\u0101b and Adab Writings\n\nThis section assesses the presence of the \u02bfAbd al-Ra\u1e25m\u0101n narrative in al-Bal\u0101dhur\u012b\u2019s  \n(d. 279/892) Ans\u0101b and al-I\u1e63fah\u0101n\u012b\u2019s (d. 356/967) Kit\u0101b al-Agh\u0101n\u012b as representatives of \nthe genres of ans\u0101b and adab, respectively.139 Al-Bal\u0101dhur\u012b alludes to the narrative \nuncharacteristically without an isn\u0101d, as part of \u02bfAbd al-Ra\u1e25m\u0101n\u2019s biographical portrait. \nIn fact, he opens his account by dismissing the narrative as an erroneous interpretation. \nTo substantiate his argument, al-Bal\u0101dhur\u012b cites \u02bf\u0100\u02beisha, alleging that the verse concerns \nsomeone other than \u02bfAbd al-Ra\u1e25m\u0101n but again without naming that person.140 He then \nrefers to two mortifying events in \u02bfAbd al-Ra\u1e25m\u0101n\u2019s pre-Islamic past. The first was \u02bfAbd \nal-Ra\u1e25m\u0101n\u2019s participation in the Battle of Badr against the Muslims and his attempt to \nmeet his father in a duel. The second was his ardent love for Layl\u0101 the Ghass\u0101nid, whom \nhe later married after Syria came under Islamic rule.141 To salvage \u02bfAbd al-Ra\u1e25m\u0101n\u2019s image, \nal-Bal\u0101dhur\u012b declares, \u201cWhen \u02bfAbd al-Ra\u1e25m\u0101n converted to Islam he became a decent \nMuslim and nothing of [his pagan life] remained attached to him.\u201d142 However, al-Bal\u0101dhur\u012b \n \n\n132.  Al-Zamakhshar\u012b, Kashsh\u0101f, 1012\u201313.\n133.  Al-Tha\u02bflab\u012b, Kashf, 9:13.\n134.  Al-Qur\u1e6dub\u012b, J\u0101mi\u02bf, 16:197\u201398.", "start_char_idx": 60567, "end_char_idx": 63163, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1427415a-89dc-4b84-864b-9a9f55a6b20d": {"__data__": {"id_": "1427415a-89dc-4b84-864b-9a9f55a6b20d", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8b19b02b-9f4c-4a94-bb8e-72daf8c74ad6", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "14a25f32ce3cc5e4bf4eb54aedbb5655d09dd20ad01ba400a2bb10ca9c6cda6c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "492df6be-aae7-4aa3-ac65-7ec6d3c2f071", "node_type": "1", "metadata": {}, "hash": "7b1dcdd27bd2e89efcd178b602fa59b2474082996a9a3d74367c70dd7163d17b", "class_name": "RelatedNodeInfo"}}, "text": "135.  Ibn Kath\u012br, Tafs\u012br, 7:283\u201384.\n136.  Ibn Kath\u012br, al-Bid\u0101ya wa-l-nih\u0101ya, ed. \u02bfAbd All\u0101h al-Turk\u012b (Giza: D\u0101r Hajr, 1999), 11:330.\n137.  Al-Suy\u016b\u1e6d\u012b, Durr, 13:328.\n138.  Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, ed. \u02bfUmar al-\u02bf\u0100mraw\u012b (Beirut: D\u0101r al-Fikr, 1996), 35:35; Ibn \u1e24ajar, \n\nI\u1e63\u0101ba, 4:276.\n139.  On the Agh\u0101n\u012b\u2019s sources, see Alfred-Louis de Pre\u0301mare, Les fondations de l\u2019islam : Entre \u00e9criture et \n\nhistoire (Paris: \u00c9ditions du Seuil, 2002), 345\u201346.\n140.  Al-Bal\u0101dhur\u012b, Ans\u0101b, ed. \u02bfAbb\u0101s, 5:169\u201370.\n141.  Ibid., 5:171\u201372. \n142.  Wa-lamm\u0101 aslama \u1e25asuna isl\u0101muhu fa-lam yuta\u02bfallaq \u02bfalayhi bi-shay\u02be. Ibid., 5:172.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Rebellious Son: Umayyad Hereditary Succession  \u2022  134\n\noffers no comment on the possible motives behind the circulation of the \u02bfAbd al-Ra\u1e25m\u0101n \nnarrative.\n\nAl-I\u1e63fah\u0101n\u012b\u2019s143 discussion of \u02bfAbd al-Ra\u1e25m\u0101n consists of four parts, with the main one \naddressing his passionate love of Layl\u0101. He begins with genealogical information about \n\u02bfAbd al-Ra\u1e25m\u0101n.144 The second part concerns the date of his conversion to Islam, which \nal-I\u1e63fah\u0101n\u012b places before the Muslims\u2019 entrance in Mecca in 10/630. Al-I\u1e63fah\u0101n\u012b adds that \nthe conversions of \u02bfAbd al-Ra\u1e25m\u0101n and Mu\u02bf\u0101wiya occurred at the same time.145 Discussion \nabout the association of \u02bfAbd al-Ra\u1e25m\u0101n with the disobedient son of Q 46:17 constitutes \nthe third part of al-I\u1e63fah\u0101n\u012b\u2019s presentation,146 and in its contents it resembles al-Nas\u0101\u02be\u012b\u2019s \ntreatment. What is different in al-I\u1e63fah\u0101n\u012b\u2019s version is primarily the isn\u0101d, which includes \nthe following names: A\u1e25mad b. Zuhayr b. Khaythama (d. 279/893) \u2192 his father, Zuhayr b. \n\u1e24arb (d. 234/849) \u2192 Wahb b. Jar\u012br (d. 206/821)147 \u2192 Juwayriyya b. Asm\u0101\u02be (d. 173/789).148 \nThese scholars were transmitters of both \u1e25ad\u012bth and akhb\u0101r who played an important \nrole in the evolution of early Islamic historiography. Wahb b. Jar\u012br is of great importance \nhere. His reports are considered a good example of the transition from \u1e25ad\u012bth- to akhb\u0101r-\noriented narratives.149 We will come back to Ibn Jar\u012br\u2019s role in reports regarding the Medinan \nopposition to Mu\u02bf\u0101wiya\u2019s hereditary succession in the next section. \n\nThe last part of al-I\u1e63fah\u0101n\u012b\u2019s account150 recounts \u02bfAbd al-Ra\u1e25m\u0101n\u2019s amorous relations with \nLayl\u0101.", "start_char_idx": 63164, "end_char_idx": 65400, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "492df6be-aae7-4aa3-ac65-7ec6d3c2f071": {"__data__": {"id_": "492df6be-aae7-4aa3-ac65-7ec6d3c2f071", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1427415a-89dc-4b84-864b-9a9f55a6b20d", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "8d3caaaa8970ae4939711c3a0951e4397ab757fbc0dabb393c3c60a3aa9dc035", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "91d62b90-8c07-451c-98aa-ebfdd58eccd9", "node_type": "1", "metadata": {}, "hash": "83954ed2e78d778f0ee63ae01271aec7b550f67a6ef148349e3ee7df2a1875ce", "class_name": "RelatedNodeInfo"}}, "text": "Al-I\u1e63fah\u0101n\u012b\u2019s use of the verb ustuhyima (to be madly in love) indicates the damaging \neffect of this story on \u02bfAbd al-Ra\u1e25m\u0101n\u2019s image. Unlike al-Bal\u0101dhur\u012b, he provides two isn\u0101ds, \nboth of which go through the Medinan historian \u02bfUrwa b. al-Zubayr (d. 94/712). The first \neven includes his aunt, \u02bf\u0100\u02beisha. \u02bfUrwa, who played a significant role in the emergence of \nIslamic historiography, is reported to have been recruited by the Umayyads to confirm \ntheir legitimacy.151\n\nAn analysis of the \u02bfAbd al-Ra\u1e25m\u0101n narrative in \u1e25ad\u012bth, ans\u0101b, and adab writings \nyields a number of important observations. First, the analysis shows that the Umayyads, \nparticularly Marw\u0101n, initiated the circulation of this view after \u02bfAbd al-Ra\u1e25m\u0101n emerged \nas the primary Medinan leader to oppose Mu\u02bf\u0101wiya\u2019s plan of hereditary succession. Second, \nthe reports that convey the narrative indicate that \u02bfAbd al-Ra\u1e25m\u0101n\u2019s reprehensible j\u0101hil\u012b \n\n143.  On his life and works, see Hilary Kilpatrick, Making the Great Book of Songs: Compilation and the \nAuthor\u2019s Craft in Ab\u016b l-Faraj al-I\u1e63bah\u0101n\u012b\u2019s \u201cKit\u0101b al-Agh\u0101n\u012b\u201d (London: Routledge, 2003), 14\u201330.\n\n144.  Al-I\u1e63fah\u0101n\u012b, Kit\u0101b al-Agh\u0101n\u012b, ed. \u02bfAbd al-\u02bfAm\u012br \u02bfAl\u012b Muhann\u0101 and Sam\u012br J\u0101bir (Beirut: D\u0101r al-Kutub \nal-\u02bfIlmiyya, 2002), 17:356.\n\n145.  Ibid., 357.\n146.  Ibid., 357\u201358.\n147.  Wahb b. Jar\u012br was a famous Basran \u1e25ad\u012bth scholar. See Ibn Sa\u02bfd, \u1e6cabaq\u0101t, 7:298; al-Mizz\u012b, Tahdh\u012bb, \n\n31:121\u201324. \n148.  Juwayriyya transmitted reports on the authority of N\u0101fi\u02bf and al-Zuhr\u012b. \n149.  Tobias Andersson, Early Sunn\u012b Historiography: Aatudy of the the T\u0101r\u012bkh of Khal\u012bfa b. Khayy\u0101\u1e6d (Leiden: \n\nBrill, 2018)111\u201312.\n150.  Al-I\u1e63fah\u0101n\u012b, Agh\u0101n\u012b, 17:358\u201361.\n151.  Chase Robinson, Islamic Historiography (Cambridge: Cambridge University Press, 2003), 23\u201324; de \n\nPre\u0301mare, Les Fondations, 15\u201316.\n\n\n\n135  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\npast damaged his reputation and was effectively used by the Umayyads as a weapon to \ncriticize him. That he was Ab\u016b Bakr\u2019s oldest son was also significant for the Umayyad \njustification of dynastic succession, which was based on tribal patrimonial considerations. \nThird, the \u02bfAbd al-Ra\u1e25m\u0101n narrative attests to the significant role played by the \u1e24ij\u0101z\u012b \nelite, in general, and the Medinan dignitaries, in particular, in challenging the Umayyads\u2019 \ninitiation of hereditary succession. Fourth, most of the relevant accounts make evident \nefforts to clear \u02bfAbd al-Ra\u1e25m\u0101n of identification with the rebellious son, typically invoking \n\u02bf\u0100\u02beisha to do so. Fifth, the isn\u0101ds that accompany these reports testify to the transmission \nof knowledge from Medina to Basra.", "start_char_idx": 65401, "end_char_idx": 68016, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "91d62b90-8c07-451c-98aa-ebfdd58eccd9": {"__data__": {"id_": "91d62b90-8c07-451c-98aa-ebfdd58eccd9", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "492df6be-aae7-4aa3-ac65-7ec6d3c2f071", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "7b0fc9c6014011ff9b3954e7d9e16307f950e02c0fc7bc5d3aaf8b25423ecda7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e62ecf65-6f54-4048-9af7-17503b3639e0", "node_type": "1", "metadata": {}, "hash": "29215c43e2704717ffb988f14a31caa39796056b2d46d4ac58c8044ed42545ac", "class_name": "RelatedNodeInfo"}}, "text": "Finally, the appearance of historians, such as \u02bfUrwa, \nIbn Jar\u012br, Juwayriyya b. Asm\u0101\u02be, and Ibn Khaythama, in their transmission lines indicates \na transition in the presentation of the Medinan confrontation with the Umayyads from \nprovincial Arabian politics into a broader imperial context. \n\n5. \u02bfAbd al-Ra\u1e25m\u0101n as an Opposition Leader in Ta\u02ber\u012bkh Narratives \n\nThis section attempts to assess the extent to which the portrayals of the \u1e24ij\u0101z\u012b opposition \nto Mu\u02bf\u0101wiya\u2019s dynastic succession in ta\u02ber\u012bkh narratives are different from those found \nin previous literary genres. \u02bfAbd al-Ra\u1e25m\u0101n\u2019s role as an opposition leader serves here \nas a yardstick for evaluating these distinctions. Khal\u012bfa b. Khayy\u0101\u1e6d\u2019s (d. 240/854) Ta\u02ber\u012bkh \nal-khulaf\u0101\u02be152 is our point of departure. Scholars consider this one of the earliest extant \nta\u02ber\u012bkh works to reflect on Mu\u02bf\u0101wiya\u2019s designation of Yaz\u012bd as his successor. Khal\u012bfa, a \nBasran \u1e25ad\u012bth scholar and a historian, established a large circle of well-known students, \nsuch as al-Bukh\u0101r\u012b.153 His presentation of Mu\u02bf\u0101wiya\u2019s shift to dynastic rule includes three \nreports, all of which go through the Basran Wahb b. Jar\u012br back to Medinan authorities.154\n\nThe isn\u0101d of the first report consists of Wahb b. Jar\u012br \u2192 Jar\u012br b. \u1e24\u0101zim (d. 175/791\u2013792)155 \n\u2192 al-Nu\u02bfm\u0101n b. R\u0101shid (d. unknown)156 \u2192 al-Zuhr\u012b \u2192 Dhakw\u0101n (d.63/683).157 The presence \nof al-Zuhr\u012b, a prominent \u1e25ad\u012bth scholar who contributed considerably to the evolution \nof Islamic historiography, is important.158 He also maintained close relations with some \nUmayyad caliphs. In fact, he was reported to have been forced by the Umayyads to alter \ncertain prophetic reports to serve their political interests.159 \n\n152.  For modern scholarship on this work, see Andersson, Early Sunni Historiography, 10\u201313.\n153.  Ibid., 46\u201358.\n154.  According to Andersson, Basran \u1e25ad\u012bth and akhb\u0101r transmitters occupy a place of prominence in \n\nKhal\u012bfa\u2019s Ta\u02ber\u012bkh. See ibid., 105\u201338.\n155.  A famous Basran \u1e25ad\u012bth scholar. \n156.  Al-Nu\u02bfm\u0101n was a mawl\u0101 of the Umayyads. His reliability as a \u1e25ad\u012bth transmitter is questionable. \n\nAl-Mizz\u012b, Tahdh\u012bb, 29:445\u201348.\n157.  Dhakw\u0101n was \u02bf\u0100\u02beisha\u2019s mawl\u0101 and is considered a reliable \u1e25ad\u012bth transmitter. Ibid., 8:517\u201318.\n158.  Robinson, Islamic Historiography, 25\u201326; \u02bfAbd al-\u02bfAz\u012bz al-D\u016br\u012b, Ba\u1e25th f\u012b nash\u02beat \u02bfilm al-t\u0101r\u012bkh \u02bfind \n\nal-\u02bfarab (Beirut: D\u0101r al-Mashriq, 1993), 78\u2013102.\n159.  In modern scholarship there is a debate about the extent to which the Umayyads influenced al-Zuhr\u012b\u2019s \n\ncirculation of certain reports that carried political significance. See Borrut, \u201cThe Future of the Past,\u201d 278;", "start_char_idx": 68017, "end_char_idx": 70614, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e62ecf65-6f54-4048-9af7-17503b3639e0": {"__data__": {"id_": "e62ecf65-6f54-4048-9af7-17503b3639e0", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "91d62b90-8c07-451c-98aa-ebfdd58eccd9", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "08a1e4fc4a12c5a42ba114e1a7d322cff633a4ddabd419b632117cbcf2260de7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "295b4f9d-0ab4-4093-adba-aa5b5d3f8f1b", "node_type": "1", "metadata": {}, "hash": "35dbb9b6935f40c9ef58b673a1ae2f639b6bc33439db12775d33475e44d88120", "class_name": "RelatedNodeInfo"}}, "text": "See Borrut, \u201cThe Future of the Past,\u201d 278;  \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Rebellious Son: Umayyad Hereditary Succession  \u2022  136\n\nIn the first report,160 Khal\u012bfa says that when Mu\u02bf\u0101wiya decided to appoint Yaz\u012bd his \nsuccessor he traveled to Mecca for the lesser pilgrimage,161 and from there he went to \nMedina with an army of one thousand Syrians. As he was about to enter Medina, three \nprominent leaders, \u02bfAbd All\u0101h b. \u02bfUmar, \u02bfAbd al-Ra\u1e25m\u0101n b. Ab\u012b Bakr, and \u02bfAbd All\u0101h b. \nal-Zubayr, left the city in protest. Mu\u02bf\u0101wiya announced in the congregational mosque that \nno one was more suited than his son to the position of the caliph. He received the oath of \nallegiance to Yaz\u012bd from the attendees without any opposition. Back in Mecca, he summoned \nindividually each of the three Medinan leaders who had absented themselves. Meeting first \nwith Ibn \u02bfUmar, Mu\u02bf\u0101wiya accused him of sowing discord among Muslims by refusing to \npledge allegiance to Yaz\u012bd. Ibn \u02bfUmar denied this charge, arguing that previous caliphs had \nalso had sons and that Yaz\u012bd was not better than these sons had been. Nevertheless, the \nprevious caliphs had eschewed the appointment of their sons as successors in the interest \nof the Islamic community. In addition, Ibn \u02bfUmar suggested that Mu\u02bf\u0101wiya pursue the \nconsensus (ijm\u0101\u02bf) of the Muslim community in the weighty matter of the succession. \n\nMu\u02bf\u0101wiya then summoned \u02bfAbd al-Ra\u1e25m\u0101n, who also refused to comply with Mu\u02bf\u0101wiya\u2019s \nrequest for allegiance to Yaz\u012bd and advised him to refer the matter to a council of Muslims \n(sh\u016br\u0101) to avoid opposition. Finally, Mu\u02bf\u0101wiya met Ibn al-Zubayr, whom he described as an \ninsidious fox.162 He accused Ibn al-Zubayr of inciting Ibn \u02bfUmar and \u02bfAbd al-Ra\u1e25m\u0101n against \nhis decision. Ibn al-Zubayr, too, rejected Mu\u02bf\u0101wiya\u2019s demands on the pretext that he could \nnot pledge allegiance concurrently to two caliphs. After the meetings, Mu\u02bf\u0101wiya falsely \nannounced that the three men supported Yaz\u012bd\u2019s succession but dismissed the request of \nhis Syrian (ahl al-Sh\u0101m) supporters to make the three proclaim their allegiance in public. \nThis turn of events, Khal\u012bfa concludes, caused confusion among the Muslims regarding \nwhether the three men had really promised their allegiance to Yaz\u012bd.163 \n\nThe report emphasizes the themes of legitimate leadership and rightful caliphal \nsuccession established by the first two caliphs. The appearance of Ibn \u02bfUmar next to \u02bfAbd \nal-Ra\u1e25m\u0101n helps make the point that if hereditary succession were accepted, either of the \ntwo, as the oldest son of a caliph, could have been the caliph. Ibn al-Zubayr\u2019s appearance, \nmeanwhile reflects the serious future political challenge he posed to the Umayyads. The \nreport also shows that the Umayyads assigned great importance to the Medinan religio-\npolitical elite when it came to crucial matters of state. The reference to the Syrian \nsupporters, who played an important role in upholding Mu\u02bf\u0101wiya\u2019s designation of Yaz\u012bd \nas his successor, reflects the dynamics of a tribal polity.164 Khal\u012bfa\u2019s account appears \n\nJudd, Religious Scholars, 53\u201359; Michael Lecker, \u201cSome Biographical Notes on Ibn Shih\u0101b al-Zuhr\u012b,\u201d Journal of \nSemitic Studies 41, no. 1 (1996): 22\u201331; de Pre\u0301mare, Les Fondations, 321\u201323.\n\n160.", "start_char_idx": 70572, "end_char_idx": 73820, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "295b4f9d-0ab4-4093-adba-aa5b5d3f8f1b": {"__data__": {"id_": "295b4f9d-0ab4-4093-adba-aa5b5d3f8f1b", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e62ecf65-6f54-4048-9af7-17503b3639e0", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "4e49dc5a0e31c6cb6a7f2fc7e6eeac729b44e89a905c0321fe68590be84148e1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e10fc83d-de54-4557-8c2d-81e116775f5f", "node_type": "1", "metadata": {}, "hash": "68021615d924627f3e154be8e5a9677aaee3ce19d864d2b463a13cf5a28712c9", "class_name": "RelatedNodeInfo"}}, "text": "160.  Keshk terms this report \u201cthe \u1e24ij\u0101z vs. Syrocentric version.\u201d See Historians\u2019 Mu\u02bf\u0101wiya, 157\u201369.\n161.  According to Marsham, the bay\u02bfa in the \u1e24ij\u0101z was associated with the \u1e25ajj or the \u02bfumra. See Rituals of \n\nIslamic Monarchy, 90.\n162.  In Arabic discourse fox signifies negative characteristics, such as treachery, cunning deceitfulness, \n\nbetrayal, and lack of trust. Fox is also associated politically with the word d\u0101hiya, such is the case with \u2018Amr b. \nal-\u02bf\u1fb9\u1e63 (d. 43/663) who is known as d\u0101hiyat al-\u02bfarab. See Ibn Sa\u02bfd, \u1e6cabaq\u0101t, 4: 191\u201495.\n\n163.  Khal\u012bfa b. Khayy\u0101\u1e6d, Ta\u02ber\u012bkh al-khulaf\u0101\u02be, ed. Akram al-\u02bfUmar\u012b (Riyadh: D\u0101r \u1e6cayba, 1985), 213\u201314.\n164.  For the structure of the Syrian troops, see Marsham, Rituals of Islamic Monarchy, 89\u201391.\n\n\n\n137  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nin later sources, such as those of Ibn A\u02bftham al-Kuf\u012b165 (d. 314/926),166 Ibn \u02bfAbd Rabbihi \n(d. 328/940),167 and al-Suy\u016b\u1e6d\u012b.168 However, unlike Ibn Khayy\u0101\u1e6d, these scholars also make \nreference to interpretations of Q 46:17, particularly the \u02bfAbd al-Ra\u1e25m\u0101n narrative involving \nthe confrontation between Marw\u0101n and \u02bf\u0100\u02beisha. Interestingly, Ibn A\u02bftham, who was a Shi\u02bfite \nsympathizer,169 includes al-\u1e24usayn b. \u02bfAl\u012b (d. 61/680) in the story and presents him as the \nfirst leader with whom Mu\u02bf\u0101wiya met. He also includes a conversation between \u02bf\u0100\u02beisha and \nMu\u02bf\u0101wiya in which she reprimands him for threatening her brother and the three other \nleaders.170 These distinctions show that Khal\u012bfa, as a historian, refrained from dealing with \nregional narratives in favor of a broader imperial context.\n\nThe isn\u0101d of Khal\u012bfa\u2019s second report includes Wahb b. Jar\u012br \u2192 Jar\u012br b. \u1e24\u0101zim \u2192 Ayy\u016bb \nal-Sikhty\u0101n\u012b (d. 131/749) \u2192 N\u0101fi\u02bf (d. 117/726).171 Except for N\u0101fi\u02bf,172 who was a Medinan and \n\u02bfAbd All\u0101h b. \u02bfUmar\u2019s mawl\u0101, the other transmitters were Basran. According to this report, \nMu\u02bf\u0101wiya threatened to kill Ibn \u02bfUmar if he refused to pledge allegiance to Yaz\u012bd. However, \nMu\u02bf\u0101wiya denied having made the threat when confronted by \u02bfAbd All\u0101h b. \u1e62afw\u0101n (d. \n73/692),173 who came to Ibn \u02bfUmar\u2019s aid.174 The emphasis on Ibn \u02bfUmar, the oldest son of the \nsecond caliph, reflects the view that Mu\u02bf\u0101wiya\u2019s decision to embrace hereditary succession \nbroke with the model of rightful caliphal transition established by the first two caliphs. \n\nKhal\u012bfa\u2019s third report175 is transmitted on the authority of Wahb b. Jar\u012br and Juwayriyya \nb. Asm\u0101\u02be, who heard it from the elders of Medina. In this report, Mu\u02bf\u0101wiya, seeking the \nsupport of Medinan leaders for the appointment of Yaz\u012bd, first employed conciliatory \nmeans to win their hearts.", "start_char_idx": 73816, "end_char_idx": 76440, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e10fc83d-de54-4557-8c2d-81e116775f5f": {"__data__": {"id_": "e10fc83d-de54-4557-8c2d-81e116775f5f", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "295b4f9d-0ab4-4093-adba-aa5b5d3f8f1b", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "0a5e6ff662813a32bbe909d449e917232d8a31ce60f0c469451d57099f852639", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "880b2dd1-ff7c-430d-b831-117ec7f8df47", "node_type": "1", "metadata": {}, "hash": "fbaa036c595d2fe04f56241153fdc9ae2e9ce6da6d643cc4a4c921edc8c3fb2f", "class_name": "RelatedNodeInfo"}}, "text": "As he was approaching Mecca, he allowed al-\u1e24usayn b. \u02bfAl\u012b, \u02bfAbd \nal-Ra\u1e25m\u0101n b. Ab\u012b Bakr, Ibn \u02bfUmar, and Ibn al-Zubayr to accompany him. Mu\u02bf\u0101wiya first \npretended to be very respectful of these leaders, praising their virtues and the prominent \nplace they occupied within the Quraysh and the Islamic community. When they arrived \nin Mecca, he requested that they pledge allegiance to Yaz\u012bd. In this report as in the first \none, Ibn al-Zubayr emerges as the principal opposition leader, speaking on behalf of the \n\n165.  For discussions about the date of his death, see Lawrence Conrad, \u201cIbn A\u02bftham and His History,\u201d Al-\u02bfU\u1e63\u016br \nal-Wus\u1e6d\u0101 23 (2015): 92\u201396.\n\n166.  Ibn A\u02bftham, Fut\u016b\u1e25, ed. Mu\u1e25ammad \u02bfAbd al-Mu\u02bf\u012bd Kh\u0101n et al. (Hyderabad: D\u0101\u02beirat al-Ma\u02bf\u0101rif \nal-\u02bfUthm\u0101niyya, 1388\u201395/1968\u201375), 4:232\u201344.\n\n167.  Ibn \u02bfAbd Rabbihi transmits this report on the authority of al-Mad\u0101\u02bein\u012b (d. 225/840). See al-\u02bfIqd al-far\u012bd, \ned. Muf\u012bd Qumay\u1e25a (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1983), 5:119\u201320.\n\n168.  Al-Suy\u016b\u1e6d\u012b, Ta\u02ber\u012bkh al-khulaf\u0101\u02be, ed. Jam\u0101l Mu\u1e63\u1e6daf\u0101 (Cairo: D\u0101r al-Fajr li-l-Tur\u0101th, 1999), 156\u201357.\n169.  Conrad, \u201cIbn A\u02bftham,\u201d 112\u201314.\n170.  Ibn A\u02bftham, Fut\u016b\u1e25, 4:237\u201338.\n171.  Ibn \u1e24ajar, Tahdh\u012bb, 4:210\u201311.\n172.  For discussion about Naf\u012b\u02bf\u2019s role in the transmission of reports and about whether he was a historical \n\nfigure, see Motzki, Analysing Muslim Traditions, 61\u2013124.\n173.  Ibn \u1e62afw\u0101n, who was a prominent Umayyad figure, supported Ibn al-Zubayr\u2019s claim to the caliphate \n\nand was killed along with Ibn al-Zubayr at the end of the siege that the Umayyads imposed on Mecca. Al-Mizz\u012b, \nTahdh\u012bb, 15:125\u201327.\n\n174.  Khal\u012bfa, Ta\u02ber\u012bkh, 214.\n175.  Keshk labels this report \u201cthe \u1e24ijaz\u012b centric version.\u201d See Historians\u2019 Mu\u02bf\u0101wiya, 147\u201354.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Rebellious Son: Umayyad Hereditary Succession  \u2022  138\n\nother dignitaries. He argued that the Muslims would support Mu\u02bf\u0101wiya only if he were to \nfollow the model of succession established by the Prophet, Ab\u016b Bakr, and \u02bfUmar. Clarifying \nthis statement, Ibn al-Zubayr specified three principles of succession: the consensus of \nthe community, avoidance of hereditary succession, and the sh\u016br\u0101. Mu\u02bf\u0101wiya not only \nrefused to accept these traditions but, claims Khal\u012bfa, threatened to kill all four dignitaries \nif they did not support his son.", "start_char_idx": 76441, "end_char_idx": 78735, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "880b2dd1-ff7c-430d-b831-117ec7f8df47": {"__data__": {"id_": "880b2dd1-ff7c-430d-b831-117ec7f8df47", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e10fc83d-de54-4557-8c2d-81e116775f5f", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "9abaadaa73f1c2ac6c52d69cd7af8efd8f7914ceabef973039120ab96c5d22dc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c36524ac-7147-400f-89d5-cb8103d33c36", "node_type": "1", "metadata": {}, "hash": "d2ca9c2f665f4591ef779742e70e7d0c754006045764263394da95759539c84e", "class_name": "RelatedNodeInfo"}}, "text": "According to Khal\u012bfa, the circumstances gave rise to the \nimpression that the four leaders had acquiesced to Mu\u02bf\u0101wiya\u2019s request, and the people \nof Medina consequently followed suit.176 This report, like the other two cited by Khal\u012bfa, \ncenters on the theme of legitimate caliphal succession and depicts the appointment of \nYaz\u012bd as undermining previous models of accession. New in this report is the appearance \nof al-\u1e24usayn, which seems to reflect a later modification, perhaps by Shi\u02bfite sympathizers \naiming to connect him with the question of legitimate caliphal succession. The works of \nIbn A\u02bftham177 and al-Maqdis\u012b,178 who likewise emphasize \u1e24usayn\u2019s role in the debate, also \ndisplay this orientation. \n\nKhal\u012bfa\u2019s third report appears in al-\u02bfAskar\u012b\u2019s (d. 395/1005) Kit\u0101b al-Aw\u0101\u02beil. The main \ndifference between these accounts is that al-\u02bfAskar\u012b combines this report with a description \nof the confrontation between Marw\u0101n and \u02bfAbd al-Ra\u1e25m\u0101n presented in the interpretation \nof Q 46:17.179 Again, Khal\u012bfa\u2019s omission of this material demonstrates that he was interested \nprimarily in presenting significant junctures in caliphal history that had far-reaching \nimplications. This orientation is evident in Khal\u012bfa\u2019s eschewing of discussions regarding the \ninterpretation of Q 46:17, in general, and the \u02bfAbd al-Ra\u1e25m\u0101n narrative, in particular. At the \nsame time, he presents Ibn al-Zubayr as the main opponent of Yaz\u012bd\u2019s succession, allocating \na secondary role to \u02bfAbd al-Ra\u1e25m\u0101n. \n\nKhal\u012bfa\u2019s placement of Mu\u02bf\u0101wiya\u2019s hereditary rule within broader caliphal history is \nrepeated in later ta\u02ber\u012bkh works, particularly in early universal histories such as that of \nal-Ya\u02bfq\u016bb\u012b (d. ca. 284/897), who was interested in situating the Islamic caliphate within \nthe larger frame of universal history. He mentions Mu\u02bf\u0101wiya\u2019s appointment of Yaz\u012bd as his \nsuccessor only in passing, and without an isn\u0101d. Like Khal\u012bfa, he refers to four \u1e24ij\u0101z\u012b leaders \nwho opposed this move: al-\u1e24usayn b. \u02bfAl\u012b, \u02bfAbd All\u0101h b. \u02bfUmar, \u02bfAbd al-Ra\u1e25m\u0101n, and \u02bfAbd \nAll\u0101h b. al-Zubayr. However, al-Ya\u02bfq\u016bb\u012b assigns the leading role in the opposition to \u02bfAbd \nAll\u0101h b. \u02bfUmar and Ibn al-Zubayr, claiming that they considered Yaz\u012bd immoral and unfit \nto be the caliph.180 Ibn \u02bfUmar, the oldest son of the caliph \u02bfUmar, was known for his piety, \nwhile Ibn al-Zubayr would later pose a major political challenge to the Umayyads. \n\n176.  Khal\u012bfa, Ta\u02ber\u012bkh, 215\u201317.\n177.  Ibn A\u02bftham, Fut\u016b\u1e25, 4:241\u201344; cited in Keshk, Historians\u2019 Mu\u02bf\u0101wiya, 147\u201350.\n178.  Al-Maqdis\u012b incorporates the first and second reports into one narrative. He also mentions only three \n\nMedinan leaders: al-\u1e24usayn, \u02bfAbd al-Ra\u1e25m\u0101n, and Ibn al-Zubayr. See Bad\u02be, 6:6\u20137.\n179.  Al-\u02bfAskar\u012b, Kit\u0101b al-Aw\u0101\u02beil, ed. Mu\u1e25ammad al-Wak\u012bl (Cairo: D\u0101r al-Bash\u012br li-l-Thaq\u0101fa, 1987), 235\u201336.\n180.", "start_char_idx": 78736, "end_char_idx": 81544, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c36524ac-7147-400f-89d5-cb8103d33c36": {"__data__": {"id_": "c36524ac-7147-400f-89d5-cb8103d33c36", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "880b2dd1-ff7c-430d-b831-117ec7f8df47", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "348450dbf04326ef25b4909a2e992739a0e23bb2b5b13bfc52643ffc2598e87e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "42d1dd67-c371-42f8-9537-6a3c6c20ef0b", "node_type": "1", "metadata": {}, "hash": "700714914dfa50d8e587c96efee6cf8281ecaf178a40b2f53ff7468ff0ab772e", "class_name": "RelatedNodeInfo"}}, "text": "180.  Al-Ya\u02bfq\u016bb\u012b, Ta\u02ber\u012bkh (Beirut: D\u0101r \u1e62\u0101dir, 1960), 2:228. For the English translation, see The Works of Ibn \n\nW\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b: An English Translation, trans. Matthew Gordon, Chase Robinson, Everett Rowson, and Michael \nFishbein (Leiden: Brill, 2018), 3:904. \n\n\n\n139  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nA detailed presentation of the \u1e24ij\u0101z\u012b opposition to Mu\u02bf\u0101wiya\u2019s hereditary succession \nappears in al-\u1e6cabar\u012b\u2019s Ta\u02ber\u012bkh. Like Khal\u012bfa, al-\u1e6cabar\u012b locates his discussion of hereditary \nsuccession within a broader representation of caliphal history, where the opposition of \nthe Medinan leadership to Mu\u02bf\u0101wiya\u2019s questionable move occupies an important place in \nal-\u1e6cabar\u012b\u2019s account. What is new in al-\u1e6cabar\u012b\u2019s narrative arrangement is his reliance on \npredominantly Iraqi authorities. Citing al-\u1e24\u0101rith b. Mu\u1e25ammad (d. 282/895) and al-Mad\u0101\u02bein\u012b \n(d. 225/840),181 he reports that after the death of Ziy\u0101d b. Ab\u012bh (d. 53/673), Mu\u02bf\u0101wiya declared \npublicly that in the event of his own death Yaz\u012bd would be his successor. All Muslim leaders \nbut five supported this decision.182 \n\nA further report183 on the authority of \u02bfAbd All\u0101h b. \u02bfAwn (d. 151/768), who heard it from \na man from Nakhla,184 discloses the identity of these leaders:185 they were al-\u1e24usayn b. \u02bfAl\u012b, \nIbn \u02bfUmar, Ibn al-Zubayr, \u02bfAbd al-Ra\u1e25m\u0101n, and Ibn \u02bfAbb\u0101s. Mu\u02bf\u0101wiya met separately with \nthe first four and silenced their opposition by persuasion and force.186 Al-\u1e6cabar\u012b\u2019s inclusion \nof Ibn \u02bfAbb\u0101s here seems to reflect a later redaction influenced by an Abbasid political \nagenda.187\n\nAl-\u1e6cabar\u012b concludes his discussion of Mu\u02bf\u0101wiya\u2019s inauguration of hereditary succession \nby providing two additional reports, which take the form of political advice that Mu\u02bf\u0101wiya \nissued to Yaz\u012bd on his deathbed, cautioning him about future political challenges. The \nisn\u0101d of the first report includes the Kufan scholars Hish\u0101m al-Kalb\u012b (d. 204/819) \u2192 Ab\u016b \nMikhnaf (d. 157/774) \u2192 \u02bfAbd al-Malik b. Nawfal b. Mus\u0101\u1e25iq (d. unknown). In this account \nwe see Mu\u02bf\u0101wiya warning his son about four Qurayshite dignitaries: al-\u1e24usayn b. \u02bfAl\u012b, \u02bfAbd \nal-Ra\u1e25m\u0101n, Ibn \u02bfUmar, and Ibn al-Zubayr. Yet Mu\u02bf\u0101wiya singled out Ibn al-Zubayr as the \nmost serious threat to the Umayyad caliphate. The same report appears in later works, such \nas those of Ibn al-Jawz\u012b,188 Ibn Kath\u012br,189 and Ibn al-Ath\u012br.190 However, these authors question \nthe inclusion of \u02bfAbd al-Ra\u1e25m\u0101n, claiming that he died two years before the event. This \n \n\n181.  On al-Mad\u0101\u02bein\u012b\u2019s contributions to early Islamic historiography, see Robinson, Islamic Historiography, \n28\u201329.\n\n182.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk, ed.", "start_char_idx": 81540, "end_char_idx": 84184, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "42d1dd67-c371-42f8-9537-6a3c6c20ef0b": {"__data__": {"id_": "42d1dd67-c371-42f8-9537-6a3c6c20ef0b", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c36524ac-7147-400f-89d5-cb8103d33c36", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "bf0d87b32f8c86e3412876687b04476a108f77d6ab8b57204d1123fc2abe5c02", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bfae8d72-e22f-47d5-a2f3-4961872a0db7", "node_type": "1", "metadata": {}, "hash": "06326aec1fd9d6916e7cf1614053b927ff8c78ee5bc8cb5127df27b9b8921785", "class_name": "RelatedNodeInfo"}}, "text": "Mu\u1e25ammad Ab\u016b al-Fa\u1e0dl Ibr\u0101h\u012bm (Cairo: D\u0101r al-Ma\u02bf\u0101rif, \n1960), 5:303.\n\n183.  Julius Wellhausen presents these two reports on the authority of al-Mad\u0101\u02bein\u012b. See The Arab Kingdom \nand Its Fall, trans. Margaret Weir (London: Curzon Press, 1973), 144.\n\n184.  \u02bfAbd All\u0101h b. \u02bfAwn was a reliable \u1e25ad\u012bth scholar and Qur\u02be\u0101n reciter who maintained close relations with \nthe Umayyad rulers and hence held anti-Qadarite views. See Andersson, Early Sunni Historiography, 129; Judd, \nReligious Scholars, 62\u201370.\n\n185.  The isn\u0101d includes Ya\u02bfq\u016bb b. Ibr\u0101h\u012bm al-Dawraq\u012b (d. 252/866) \u2192 Ism\u0101\u02bf\u012bl b. Ibr\u0101h\u012bm (d. 169/785) \u2192 \u02bfAbd \nAll\u0101h b. \u02bfAwn \u2192 a man from Nakhla.\n\n186.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 5:303\u20134. \n187.  Marsham, Rituals of Islamic Monarchy, 91\u201392.\n188.  Ibn al-Jawz\u012b, al-Munta\u1e93am f\u012b ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk, ed. Mu\u1e25ammad \u02bfA\u1e6d\u0101 and Mu\u1e63\u1e6daf\u0101 \u02bfA\u1e6d\u0101 (Beirut: \n\nD\u0101r al-Kutub al-\u02bfIlmiyya, 1995), 5:321\u201322.\n189.  Ibn Kath\u012br, Bid\u0101ya, 11:391.\n190.  Ibn al-Ath\u012br, al-K\u0101mil f\u012b al-ta\u02ber\u012bkh, ed. \u02bfUmar Tadmur\u012b (Beirut: D\u0101r al-Kit\u0101b al-\u02bfArab\u012b, 2012), 3:120.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Rebellious Son: Umayyad Hereditary Succession  \u2022  140\n\ndiscrepancy between al-\u1e6cabar\u012b and later historians gives insight into the process by which \nlater reports were redacted.\n\nAl-\u1e6cabar\u012b\u2019s second report is transmitted on the authority of the Kufan Hish\u0101m al-Kalb\u012b and \n\u02bfAw\u0101na b. al-\u1e24akam (d. 147/764). According to this report, after Mu\u02bf\u0101wiya instructed Yaz\u012bd \non how to deal with the people of the \u1e24ij\u0101z, Iraq, and Syria, he warned him specifically of \nthe Qurayshite leaders mentioned in the previous report, but excluding \u02bfAbd al-Ra\u1e25m\u0101n.191 \nAl-\u1e6cabar\u012b\u2019s reliance on Ab\u016b Mikhnaf192 and \u02bfAw\u0101na, who were important Kufan authorities \non the history of the early Umayyad caliphs,193 represents a transition from Medinan \nauthorities to Iraqi historical traditions. The new orientation is evident in al-Mas\u02bf\u016bd\u012b\u2019s (d. \n345/954) Mur\u016bj, which emphasizes the central role of Iraqi leaders, particularly al-\u1e0ca\u1e25\u1e25\u0101q b. \nQays al-Fihr\u012b (d. 64/685), in supporting Mu\u02bf\u0101wiya\u2019s appointment of Yaz\u012bd as his successor.194\n\nIn sum, the portrayals of Mu\u02bf\u0101wiya\u2019s shift to hereditary succession in early ta\u02ber\u012bkh \nworks differ from those found in other literary genres in terms of the narrative placement \nand protagonists. Instead of presenting the \u1e24ij\u0101z\u012b opposition to Mu\u02bf\u0101wiya\u2019s decision as a \nregional conflict, the historians place the dispute within the broader setting of major events \nand transformations in caliphal history.", "start_char_idx": 84185, "end_char_idx": 86655, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bfae8d72-e22f-47d5-a2f3-4961872a0db7": {"__data__": {"id_": "bfae8d72-e22f-47d5-a2f3-4961872a0db7", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "42d1dd67-c371-42f8-9537-6a3c6c20ef0b", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "879d3bf25313c8c10b3c9d6fdd3786137bcd8fa715f1bc84c8cdff50a8aa6ffc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a2335b28-f804-4738-9a8d-e2c09d7567a6", "node_type": "1", "metadata": {}, "hash": "ff7515a13606cf56ccef623db058776b1b93845833a65d1b88c3eb047270aec0", "class_name": "RelatedNodeInfo"}}, "text": "This is evident in the gradual shift from the use \nof Medinan authorities to reliance on predominantly Iraqi sources. Another difference lies \nin the depiction of \u02bfAbd al-Ra\u1e25m\u0101n. In tafs\u012br, \u1e25ad\u012bth, ans\u0101b, and adab works he appears as \nthe central Medinan opposition leader. However, in ta\u02ber\u012bkh narratives his role is secondary, \neclipsed by the central role of Ibn al-Zubayr.\n\n6. Conclusions\n\nVarious literary genres treating the \u1e24ij\u0101z\u012b opposition to Mu\u02bf\u0101wiya\u2019s initiation of \ndynastic succession offer constructive perspectives on the provenance and evolution of \nrepresentations of this event. Narrative placement, relevance of materials, and political \nagenda constitute significant variables in the construction of historical narratives. Early \nallusions to the \u1e24ij\u0101z\u012b-Umayyad dispute took the form of debates over the identity of the \nrebellious son in early commentaries on Q 46:17. The predominant view that \u02bfAbd al-Ra\u1e25m\u0101n \nb. Ab\u012b Bakr was the disobedient son originated in Umayyad political arguments. Early \u1e25ad\u012bth \nand adab narratives portray Marw\u0101n b. al-\u1e24akam as the initiator of the interpretation \nthat \u02bfAbd al-Ra\u1e25m\u0101n was the rebellious son in this verse to discredit him after the latter \nopposed Yaz\u012bd\u2019s appointment as Mu\u02bf\u0101wiya\u2019s successor. An examination of the competing \ninterpretations of the verse suggests two major conclusions. First, the Umayyads recruited \nprominent \u1e25ad\u012bth and tafs\u012br scholars, such as Qat\u0101da, to disseminate the \u02bfAbd al-Ra\u1e25m\u0101n \nnarrative effectively. Second, the construction of counterreports to clear \u02bfAbd al-Ra\u1e25m\u0101n\u2019s \nname\u2014a difficult task\u2014entailed the affiliation of these countervailing views with prominent \nauthorities such as \u02bf\u0100\u02beisha and \u1e24asan al-Ba\u1e63r\u012b. \n\n191.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 5:322\u201323.\n192.  De Pre\u0301mare, Les Fondations, 364.\n193.  Borrut, Entre m\u00e9moire et pouvoir, 58; Donner, Narratives, 183, 195; al-D\u016br\u012b, Ba\u1e25th, 35\u201337.\n194.  Al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab wa-ma\u02bf\u0101din al-jawhar, ed. Charles Pellat (Beirut: Mansh\u016br\u0101t al-J\u0101mi\u02bfa \n\nal-Lubn\u0101niyya, 1965), 3:217\u201319.", "start_char_idx": 86656, "end_char_idx": 88672, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a2335b28-f804-4738-9a8d-e2c09d7567a6": {"__data__": {"id_": "a2335b28-f804-4738-9a8d-e2c09d7567a6", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bfae8d72-e22f-47d5-a2f3-4961872a0db7", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "279849be2d110cc3ee39c03572bc9fc1d790f6fd77f602e11a1cd8ee444be5aa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5e4e3af5-7dca-423c-8db5-6e4563abb13f", "node_type": "1", "metadata": {}, "hash": "a01a9aaf50d4aad5a4cf0b8341503f0c5b29a39f79259e6bc7e763405b9e2775", "class_name": "RelatedNodeInfo"}}, "text": "141  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nConsequently, references to \u02bfAbd al-Ra\u1e25m\u0101n as the leader of the opposition to Umayyad \ndynastic succession provide a yardstick by which to assess the origin and evolution of the \n\u1e24ij\u0101z\u012b opposition. In tafs\u012br, \u1e25ad\u012bth, ans\u0101b, and adab sources \u02bfAbd al-Ra\u1e25m\u0101n is presented as \nthe central Medinan leader to dispute the Umayyad rule of succession. \u02bfAbd al-Ra\u1e25m\u0101n\u2019s \ndisagreeable j\u0101hil\u012b past made him an easy target for Umayyad criticism, especially since he \nwas the oldest son of the first caliph. The dispute between the Umayyads and the Medinan \nleadership is presented in these genres as regional conflict, with the \u1e24ij\u0101z, particularly \nMedina, serving as the central setting. The significance of Medina as the origin of these \nreports can also be seen in the geographical affiliations of their transmitters.  \n\nRepresentations of the \u1e24ij\u0101z\u012b-Umayyad dispute over hereditary succession in ta\u02ber\u012bkh \nnarratives offer a different perspective compared with those of the abovementioned \nliterary genres. Instead of situating the dispute in a provincial setting, these historians \nplaced it within a broader imperial framework that carried far more consequential political \nmeanings. By doing so, they sought to draw attention to important junctures in caliphal \nhistory that impacted the construction of historical memory. This distinction is also \nevident in the gradual shift from reliance on Medinan transmitters to an emphasis on \nIraqi authorities, as well as in the changing identification of the event\u2019s protagonists. The \ncentral role that the tafs\u012br and \u1e25ad\u012bth literature grants to \u02bfAbd al-Ra\u1e25m\u0101n in the \u1e24ij\u0101z\u012b \nopposition to the Umayyads is reduced to a secondary role in the ta\u02ber\u012bkh works, which \ninstead elevate the influence of other \u1e24ij\u0101z\u012b leaders, particularly Ibn al-Zubayr. It comes as \nno surprise that discussions about the identity of the rebellious son in Q 46:17 are absent \nin the historical narratives. Common to the presentations of the conflict in all genres \nis Mu\u02bf\u0101wiya\u2019s mindfulness of the \u1e24ij\u0101z\u012b leadership\u2019s reactions to Umayyad institutional \ninnovations.", "start_char_idx": 88676, "end_char_idx": 90817, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5e4e3af5-7dca-423c-8db5-6e4563abb13f": {"__data__": {"id_": "5e4e3af5-7dca-423c-8db5-6e4563abb13f", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a2335b28-f804-4738-9a8d-e2c09d7567a6", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "194cfbeadb3a4b0cc123e0cd85f6ce284080925d4666fa1967ca0c80859aa0db", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1e2f8f38-b342-4e8f-a8b5-a9f64948e8a0", "node_type": "1", "metadata": {}, "hash": "cd18932b22c96b55595aea0a51af001189b47b2d1f772cbd4dad5b421670024b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Rebellious Son: Umayyad Hereditary Succession  \u2022  142\n\nBibliography\n\nAb\u016b \u1e24ayy\u0101n al-Andalus\u012b. 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Leiden: Brill, 2010.", "start_char_idx": 90822, "end_char_idx": 93161, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1e2f8f38-b342-4e8f-a8b5-a9f64948e8a0": {"__data__": {"id_": "1e2f8f38-b342-4e8f-a8b5-a9f64948e8a0", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5e4e3af5-7dca-423c-8db5-6e4563abb13f", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "5ba467e7bfa16b480a7b9d986defccbffff77b80bb2739f3a485cccadb6198bd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5665dd58-f5e5-4c82-8ca6-0dbf154e42d2", "node_type": "1", "metadata": {}, "hash": "d87aa9d092daa38bff5ab5bb7ed2e3d06651430a6d7841d8682566505ca239d5", "class_name": "RelatedNodeInfo"}}, "text": "143  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAl-Bukh\u0101r\u012b. \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b. 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Carbondale: \nSouthern Illinois Press, 1987.", "start_char_idx": 93166, "end_char_idx": 95588, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5665dd58-f5e5-4c82-8ca6-0dbf154e42d2": {"__data__": {"id_": "5665dd58-f5e5-4c82-8ca6-0dbf154e42d2", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1e2f8f38-b342-4e8f-a8b5-a9f64948e8a0", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "79c43de04eff245f66b63ff153513088bd0a083cb30a759933df8a4207d50467", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "635e2d77-cdf8-476b-8ada-63723133a642", "node_type": "1", "metadata": {}, "hash": "75fb825ecc58f87dfe03e2ebf6844307e9a6f3137695b81a555d967e4ac0a1ad", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Rebellious Son: Umayyad Hereditary Succession  \u2022  144\n\nAl-Haww\u0101r\u012b, H\u016bd b. 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Beirut: D\u0101r I\u1e25y\u0101\u02be \nal-Tur\u0101th al-\u02bfArab\u012b, n.d.", "start_char_idx": 105096, "end_char_idx": 106815, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e36a93af-3160-4cdd-8894-a3567fda4e46": {"__data__": {"id_": "e36a93af-3160-4cdd-8894-a3567fda4e46", "embedding": null, "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8411", "node_type": "4", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "442fbbec43e32467d1c682ac79bc89ae46705f8ab2dc8492de27b87a21605c67", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1503b5b7-0478-4d01-8d72-402935031368", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "52c2404aace3cbc3d7744a913aacf7c420a057c4acd121748ad5de454a4df67d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "29d4cb22-b470-4d2b-82af-62f5465bc5c6", "node_type": "1", "metadata": {}, "hash": "ae1915447baf8406bc9c78ffb4677970bd89b2717c13447fb2f7242478148a64", "class_name": "RelatedNodeInfo"}}, "text": "149  \u2022  Abed el-RAhmAn TAyyARA\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nVan Ess, Josef. Theologie und Gesellschaft im 2. und 3. Jahrhundert Hidschra: Eine Geschichte \ndes religi\u00f6sen Denkens im fr\u00fchen Islam. 6 vols. Berlin: W. de Gruyter, 1991\u201397.\n\nVersteegh, Cornelius. Arabic Grammar and Qur\u02be\u0101nic Exegesis in Early Islam. Leiden: Brill, \n1993. \n\nVersteegh, Kees. \u201cGrammar and Exegesis: The Origins of Kufan Grammar and the Tafs\u012br \nMuq\u0101til.\u201d Der Islam 67 (1990): 206\u201342.\n\nAl-W\u0101\u1e25id\u012b. Al-Was\u012b\u1e6d f\u012b tafs\u012br al-Qur\u02be\u0101n al-maj\u012bd. Edited by \u02bf\u0100dil \u02bfAbd al-Mawj\u016bd et al. 4 vols. \nBeirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1995.\n\nAl-W\u0101qid\u012b. Kit\u0101b al-Magh\u0101z\u012b. Edited by M. Jones. 3 vols. London: Oxford University Press, \n1966.\n\nWatt, W. Montgomery. The Formative Period of Islamic Thought. Oxford: Oneworld, 1988.\n\nWellhausen, Julius. The Arab Kingdom and Its Fall. Translated by Margaret Weir. London: \nCurzon Press, 1973.\n\nAl-Ya\u02bfq\u016bb\u012b. Ta\u02ber\u012bkh. 2 vols. Beirut: D\u0101r \u1e62\u0101dir, 1960.\n\nAl-Ya\u02bfq\u016bb\u012b. The Works of Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b. Translated by Matthew Gordon, Chase \nRobinson, Everett Rowson, and Michael Fishbein. 3 vols. Leiden: Brill, 2018.\n\nAl-Zajj\u0101j. Ma\u02bf\u0101n\u012b al-Qur\u02be\u0101n. Edited by \u02bfAbd al-Jal\u012bl Shalab\u012b. 5 vols. Beirut: \u02bf\u0100lam al-Kutub, 1988.\n\nAl-Zamakhshar\u012b. Tafs\u012br al-kashsh\u0101f \u02bfan \u1e25aq\u0101\u02beiq al-tanz\u012bl wa-\u02bfuy\u016bn al-aq\u0101w\u012bl f\u012b wuj\u016bh al-ta\u02bew\u012bl. \nEdited by Khal\u012bl Sh\u012b\u1e25\u0101ta. Beirut: D\u0101r al-Ma\u02bfrifa, 2009.\n\nAl-Zubayr\u012b, Mu\u1e63\u02bfab. Kit\u0101b Nasab Quraysh. Edited by Evariste Le\u0301vi-Proven\u00e7al. 2 vols. Cairo:  \nD\u0101r al-Ma\u02bf\u0101rif, 1976.", "start_char_idx": 106819, "end_char_idx": 108300, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "29d4cb22-b470-4d2b-82af-62f5465bc5c6": {"__data__": {"id_": "29d4cb22-b470-4d2b-82af-62f5465bc5c6", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e36a93af-3160-4cdd-8894-a3567fda4e46", "node_type": "1", "metadata": {"identifier": "alusur-8411", "author": "Tayyara, Abed el-Rahman", "title": "The Rebellious Son: Umayyad Hereditary Succession and the Origins of \u1e24ij\u0101z\u012b Opposition", "date": "2020-10-01", "file": "alusur-8411.pdf"}, "hash": "6e4647f085b3cbd3732f45bce8f3a4c53429c170363f3201b9aa6909e4a927dc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "68340926-76af-416c-af0d-c43f40f7700f", "node_type": "1", "metadata": {}, "hash": "3d2e423d6405f0b3845b4f6e618de4dfc2c0422da01d22a0dbd3e4abab23de72", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 150-173\n\n  A Brief History of Islamic Civilization\nfrom Its Genesis in the Late Nineteenth Century  \n\nto Its Institutional Entrenchment*\n\nKevin van Bladel\nYale University\n\n(kevin.vanbladel@yale.edu)\n\nAbstract\nThis article sketches the early history of Islamic civilization from its genesis in the late nineteenth century to \nits institutionalization in the twentieth. Key moments include its enshrinement in journals and a monumental \nencyclopedia and the flight of European Semitists to the United States. Its institutionalization in the \nundergraduate curriculum at the University of Chicago in 1956 created a successful model for the subsequent \ndissemination of Islamic civilization. Working in a committee on general education (the core curriculum) in \nthe social sciences at the University of Chicago, Marshall Hodgson inaugurated Islamic civilization as a subject \nof university study that was not just for specialists but available to American college students as fulfilling a \nbasic requirement in a liberal arts education. Many other universities followed this practice. Since then, Islamic \ncivilization has come to be shared by the educated public. Today it is an internationally accepted and well-\nfunded entity that confers contested social power but still lacks analytical power.\n\nThe purpose of this article is briefly to trace the development of Islamic civilization from its beginning in the nineteenth century, in the intellectual context of its formation, to the middle of the twentieth century, when it became a part of \ninstitutions that ensured its reproduction. After that, Islamic civilization becomes too \nwidespread and too various for me to capture in short compass. Others may wish to pursue \nthat difficult task. Nevertheless, I do reflect in conclusion on the ramifications of Islamic \ncivilization for university curricula.\n\n* I thank the three anonymous reviewers of this article for suggestions that have improved it. I also thank \nthe discussants and participants at the symposium \u201cFifty Years after Marshall Hodgson and the Idea of a \nDiscernible Islamic Civilization,\u201d held at Yale Law School\u2019s Abdallah S. Kamel Center for the Study of Islamic \nLaw and Civilization, November 9, 2018, for their thought-provoking responses to an early version of the article. \nThe shortcomings that remain are my own responsibility.\n\n\u00a9 2020 Kevin van Bladel. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:kevin.vanbladel%40yale.edu?subject=\n\n\n151  \u2022  Kevin van Bladel\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u201cIslamic civilization\u201d is common currency in English, as are its equivalents in other \nlanguages. It appears in the titles of books, in the names of university courses and wealthy \nfoundations, and in the programs of policy think tanks. It is a widely accepted framework \nfor explaining a large part of human history. Historians of Islamic civilization understand \nthat it is a problematic concept, but they have normally been satisfied to leave it undefined \nor to deploy ad hoc definitions. Specialists often use the term merely out of convention \nor convenience.1 Recent efforts to analyze it are either tangential to a larger concern to \ndefine Islam itself, a different project,2 or part of Muslims\u2019 efforts to develop a transnational \nMuslim community for coordinated social and political action. Neither of these aspects \nof the problem is discussed here. I do not address debates about the nature or definition \nof Islam or of religion itself. Although the religion of Islam and Islamic civilization are \nfrequently equated or used interchangeably, only the latter is discussed here. I will, \nhowever, inadvertently shed some light on their conflation.\n\nWhere, then, did Islamic civilization come from, and how did it become entrenched? \nIslamic civilization has a history. Its own myth of its origin posits a beginning in the seventh \ncentury, but it did not originate with Mu\u1e25ammad or with any caliph.", "start_char_idx": 47, "end_char_idx": 4315, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "68340926-76af-416c-af0d-c43f40f7700f": {"__data__": {"id_": "68340926-76af-416c-af0d-c43f40f7700f", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "29d4cb22-b470-4d2b-82af-62f5465bc5c6", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "a011baa6c0dfe2e57d9f357eef8cadc54d5ebd240781f7234d1d67548e01918b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "94ae051d-54b8-4083-8718-adb265432fde", "node_type": "1", "metadata": {}, "hash": "c01287b70ba2c577a1718105ab3e346a5d07e6e6d49420eced9e80d84692a356", "class_name": "RelatedNodeInfo"}}, "text": "No early Muslims \never even mentioned \u201cIslamic civilization.\u201d Some early Muslims did eventually come to talk \nabout events that happened \u201cin Islam\u201d (f\u012b al-isl\u0101m), using the term to refer to an ongoing \nperiod contrasting with what came before, and Muslim jurisconsults did develop a concept \n \n\n1.  For example, J. W. Meri writes in the editorial introduction to Medieval Islamic Civilization: An \nEncyclopedia, 2 vols. (New York: Routledge, 2006), 1:xi, \u201cSuch fundamental questions as to what Islamic \ncivilization is . . . remain largely unanswered.\u201d Neither the introduction nor any article in this reference work \non Islamic civilization defines its subject. Another recent example is C. Robinson\u2019s Islamic Civilization in Thirty \nLives: The First 1,000 Years (Berkeley: University of California Press, 2016). Robinson says in the introduction \nthat he means by Islamic civilization \u201cthe distinctive yield, in lived experience and especially high culture, \nof the religious and political project undertaken by Muslims over the near millennium that spans from the \nseventh to the sixteenth centuries.\u201d It seems to be a term of convenience to put thirty interesting biographies \nof Muslims into one book. The idea that Islamic civilization is defined by its \u201chigh culture\u201d is owed especially to \nvon Grunebaum and Hodgson, whose impact is discussed below.\n\n2.  See, e.g., A. Karamustafa, who relies on the Islamic civilization concept to define Islam in \u201cIslam: A \nCivilizational Project in Progress,\u201d in Progressive Muslims: On Justice, Gender, and Pluralism, ed. O. Safi, 98\u2013110 \n(Oxford: Oneworld, 2003). Similarly, S. Ahmed directly criticizes the Islamic civilization model in defining Islam \n(along with most other major models for the study of Islam), but then substitutes his own expression for a \n500-year period of it, dubbing it the \u201cBalkans-to-Bengal complex\u201d of 1350\u20131850. The \u201cMuslims (and others)\u201d \ninhabiting this broad region in this period, he maintains, participated in \u201ca common paradigm of Islamic life and \nthought\u201d that admitted of internal contradiction. Despite the different terms and emphases, this is, practically \nspeaking, the same as Hodgson\u2019s Islamic civilization bound by an elite culture of letters, which I discuss below. \nSee S. Ahmed, What Is Islam? (Princeton, NJ: Princeton University Press, 2016), 73\u201385 and 153\u201375. Ahmed\u2019s \nexplicit goal is \u201cto provide a new language for the conceptualization of Islam,\u201d so the new terminology is not \nsurprising. Whatever the results of their investigations, neither Karamustafa nor Ahmed are searching for the \nreasons we talk about Islamic civilization; rather, they are attempting to define Islam as Islamic civilization \nor by means of a closely similar stand-in concept. Of the many reviews of Ahmed\u2019s book, see especially  \nF. Griffel, \u201cContradictions and Lots of Ambiguity: Two New Perspectives on Premodern (and Postclassical) \nIslamic Societies,\u201d Bustan: The Middle East Book Review 8, no. 1 (2017): 1\u201321.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Brief History of Islamic Civilization from Its Genesis in the Late 19th Century  \u2022  152\n\nof the Domain of Islam (d\u0101r al-isl\u0101m) for rulings about residence and warfare.3 These terms, \nlike the Qur\u02be\u0101nic concept of umma, or religious community, deserve historical studies to \nelucidate their development, but they were not intended to define a discrete and ideally \nuniform transnational civilization and its contents to serve as one subject of a world history \nin contrast or comparison with distinct, non-Islamic civilizations.\n\nThe story told here involves very few Muslims. That, in itself, reveals something about \nthe origins of Islamic civilization. Some have suggested to me that the identification of \nindividual Muslim intellectuals who used similar (but different) concepts here and there \nmight bequeath analytical validity to the present use of the term and increase its utility.", "start_char_idx": 4316, "end_char_idx": 8233, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "94ae051d-54b8-4083-8718-adb265432fde": {"__data__": {"id_": "94ae051d-54b8-4083-8718-adb265432fde", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "68340926-76af-416c-af0d-c43f40f7700f", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "820a59e518c683ca041951a51ddf936a26c59fb8f01f6523d3d5246b44476e2f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "78826e54-ef16-4235-ac8e-9474d085fd78", "node_type": "1", "metadata": {}, "hash": "a6585c086900c11dfde601b116ace66f7f5853821656fbb3996bd4d97d620332", "class_name": "RelatedNodeInfo"}}, "text": "But \neven if one were to discover a premodern \u201cinsider\u201d concept of Islamic civilization\u2014perhaps \nan Arabic word that once served a purpose like that of the English expression\u2014it would \nnot explain the modern use of Islamic civilization, which arose in historical circumstances \npeculiar to Europe, which I shall outline. Islamic civilization came into existence without \nrecourse to parallel \u201cnative\u201d concepts. Otherwise we might have used those terms instead.4 \nAttempts to validate the use of Islamic civilization for analysis on the basis of Arabic terms \nare afterthoughts. Islamic civilization first appeared among non-Muslim Europeans. To \nunderstand it, the concept, its institutionalization, and its reiteration in the outlook of \nindividuals, one must begin with its component parts.\n\nCivilization\n\nThe term \u201ccivilization\u201d appeared in English in the sixteenth century, but it became current \nin the eighteenth, when it referred at first to the progress of the Civil Law as followed in \nCatholic Scotland and on the Continent against other kinds of law, such as English Common \nLaw. In these early English uses, it meant the subjugation of the Scottish Highlanders, who \nhad their own customary clan laws, and the imposition on them, as barbarian savages, of \nthe Civil Law of the Scottish Lowlanders. That is what the English word civilization meant \nwhen Samuel Johnson debated its use as a neologism for his A Dictionary of the English \nLanguage (1755). Thus, already in its earliest uses in English, the new word civilization \nimplied the contrast of regulated and refined city-dwellers with anarchic savages. By the \n1820s, the term civilization referred to the development of manners and improvement with \n\n3.  S. Albrecht, \u201cD\u0101r al-Isl\u0101m and D\u0101r al-\u1e24arb,\u201d in Encyclopaedia of Islam, 3rd ed., ed. K. Fleet, G. Kr\u00e4mer,  \nD. Matringe, J. Nawas, and E. Rowson (Leiden: Brill Online), http://dx.doi.org/10.1163/1573-3912_ei3_COM_25867.\n\n4.  Ibn Khald\u016bn (d. 808/1406), the Andalus\u012b scholar and courtier of the \u1e24af\u1e63ids in North Africa, is sometimes \nmentioned as discussing Islamic civilization. He wrote about al-\u02bfumr\u0101n al-bashar\u012b, \u201chuman cultivation,\u201d which \nRosenthal and others have translated as \u201ccivilization\u201d\u2014not incorrectly, in one sense of the English word. See \nIbn Khald\u016bn, al-Muqaddima, ed. M. Quatrem\u00e8re (Paris: Benjamin Duprat, 1858), 1:68; F. Rosenthal, trans., The \nMuqaddimah, 2nd ed. (London: Routledge and Kegan Paul, 1967), 1:89. But Ibn Khald\u016bn distinguished varieties \nof human cultivation merely as divided into the sedentary and pastoral types (\u1e25a\u1e0dar\u012b and badaw\u012b), not as \nsupernational entities in world history, nor as founded on religions such as his own (Islam). Ibn Khald\u016bn also \ndistinguished between different types of government and between Arabs and non-Arabs, and identified other \ninteresting factors in large-scale history, but he never once referred to Islamic civilization. His discussion of \nthe nature of the caliphate is likewise not about a transnational unit of human society with a common \u201chigh \nculture\u201d unique to it. His interest was in patterns of human society.", "start_char_idx": 8234, "end_char_idx": 11350, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "78826e54-ef16-4235-ac8e-9474d085fd78": {"__data__": {"id_": "78826e54-ef16-4235-ac8e-9474d085fd78", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "94ae051d-54b8-4083-8718-adb265432fde", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "1e52aee55626aaee9f84a30d5978546663c691273ddf2238c5fdbe16f4b72a28", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a494e192-911a-4c35-94bc-a18a0c3451ab", "node_type": "1", "metadata": {}, "hash": "c699b7a946efb54817599e17efa80f577a285e039547078ae03cda0c33edffc1", "class_name": "RelatedNodeInfo"}}, "text": "His interest was in patterns of human society.\n\n\n\n153  \u2022  Kevin van Bladel\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\narts and sciences.5 In France, the term civilisation developed almost simultaneously with \nthe English word. It had, in French, especially the connotation of manners, civility, and \nrefined and prestigious forms of conduct. The German word Zivilisation was borrowed from \nFrench in the eighteenth century.\n\nCivilizations\n\nIn these derived senses, civilization was a matter of degree. Society could be more or \nless civilized, and successful civilization meant progress toward less savage qualities. It was \napparent to Europeans in the late nineteenth century, however, that different peoples of the \nworld had developed differently from them. Therefore, authors began to identify distinctly \ndifferent \u201ccivilizations,\u201d turning the concept into one that also admitted of plurality. In this \nway, during the nineteenth century, the word civilization gradually developed the capacity \nto a serve as a vague stand-in for the word nation, especially when a collective term for \nsocieties before the modern nation-state was needed. By the end of the nineteenth century, \nbooks were being published in English with titles such as Primitive Civilizations (London, \n1894)\u2014this one, by Edith Jemima Simcox, describing the economies of Egypt, Mesopotamia, \nand China in antiquity. This use of the term is intact today.\n\nWith these terminological developments in place, in the late nineteenth and early \ntwentieth centuries the term civilization was adopted by thinkers seeking to account for \nall the major patterns of human history. A model for discussing world history had been set \nby G. W. F. Hegel (1770\u20131831), whose spiritual interpretation of history was expressed in \nhis Vorlesungen \u00fcber die Philosophie der Weltgeschichte (1837). In this work, Hegel sought \nmeaningful mystical patterns in supranational historical movements. For him, however, \ncivilization was still a matter of degree, though distinct, individual nations carried the torch \nin each consecutive stage of his fanciful master narrative of enlightenment.6\n\nRace, nation, and civilization competed as subjects of different master narratives of \nhistory in the late nineteenth century, but civilization became especially widespread in \nthe early twentieth century between the World Wars. Two historians stand out as most \nresponsible for applying and popularizing the term as the key to global history in this period. \nIn highly influential works, Oswald Spengler (1880\u20131936)7 and Arnold J. Toynbee (1889\u20131975)8 \nboth concocted what were in effect their own complete lists of the distinct civilizations of \nthe world. These entities had their life cycles: birth, adolescence, maturity, and senescence. \nSpengler counted eight civilizations that were the outcome of progress to \u201chigh cultures.\u201d \nToynbee counted nineteen civilizations in the world, not to mention the \u201cabortive\u201d and \n\n5.  For the preceding, see G. C. Caffentzis, \u201cOn the Scottish Origins of \u2018Civilization,\u2019\u201d in Enduring Western \nCivilization, ed. S. Federici, 13\u201336 (Westport, CT: Praeger, 1995). Johnson\u2019s dictionary uses \u201cuncivilized\u201d as a \ngloss for \u201cbrute.\u201d\n\n6.  A concise summary of Hegel\u2019s view on the role of Islam in history can be found in A. Hourani, \u201cIslam and \nthe Philosophers of History,\u201d Middle East Studies 3, no. 3 (1967): 206\u201368, at 245\u201346.\n\n7.  O. Spengler, Der Untergang des Abendlandes, 2 vols. (Vienna: W. Braumu\u0308ller, 1918\u201322); English translation \nThe Decline of the West (New York: Alfred A. Knopf, 1926\u201328).\n\n8.  A. J. Toynbee, A Study of History, 12 vols. (London: Oxford University Press, 1934\u201361).", "start_char_idx": 11304, "end_char_idx": 14964, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a494e192-911a-4c35-94bc-a18a0c3451ab": {"__data__": {"id_": "a494e192-911a-4c35-94bc-a18a0c3451ab", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "78826e54-ef16-4235-ac8e-9474d085fd78", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "bd8c4eedfd9fc85e60b81d754544098f5c856ee3831108745b3e300f4441855d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a8c23d7b-4390-4a90-96ee-64174b929015", "node_type": "1", "metadata": {}, "hash": "9efeeff0dda7010d35c458ade8e83891cb94a2e9972e4729c22f82d05ab84a12", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Brief History of Islamic Civilization from Its Genesis in the Late 19th Century  \u2022  154\n\n\u201carrested\u201d civilizations that might have entered maturity but did not. The history of the \nworld could be told in terms of the vigor of the spirit and special characteristics of these \ndistinct civilizations and the factors at play in that vigor. Civilizations, once understood \nas separate entities, needed to be compared to understand what made the peoples of the \nworld irreducibly different. Spengler and Toynbee did not invent this way of thinking, and \ntheir use of \u201ccivilization\u201d was controversial,9 but they did make civilizations a vernacular \nframework for twentieth-century talk about the peoples of the world and their histories. \nBy distinguishing separate civilizations, historians committed themselves to an attempt to \ndetermine their essential characteristics, which applied generally to each of their respective \nhuman participants.\n\nFor some historians, the use of \u201ccivilization\u201d was anti-nationalist and therefore anti-\nfascist. Thus Werner Jaeger (1888\u20131961), the influential classical scholar, wrote in 1936 of \n\u201cthe disruption of Western civilization which we are witnessing, with the rise of the doctrine \nthat culture and knowledge are nationalistic possessions, dividing group from group, rather \nthan expressions of kinship binding the heirs of a common heritage into closer union.\u201d10 For \nJaeger, who had just emigrated to the United States to leave the National Socialist regime \nbehind, the Greek texts he taught were the educational key to a united \u201cWest,\u201d meaning \nEurope and its colonies of people of European descent. Other examples could be produced, \nbut this suffices to indicate that the well-intentioned goal of transcending nationalism was \none early motivation in the development of the study of a putative Western civilization. \nToday, that has backfired badly, as Western civilization has become a rallying cry for racism \nand bigotry similar to those that the idea of Western civilization was developed to oppose.\n\nThe assumption that such distinct, different civilizations existed was taken for granted \nby innumerable intelligent people who nevertheless have never succeeded in defining the \nterm in a way that would bear convincing analytical utility. To this day, the term civilization \nhas no sound analytical basis. It has been conveniently redeployed in incommensurate ways \non ever smaller scales to dignify important subjects for those unfamiliar with them. For \nexample, one encounters talk of the civilization of the Hittites (a people), or of Mesopotamia \n(a region), or of Islam (a religion). Civilizations are designated not by thoroughgoing \nargument, but for the convenience of the historian in defining an area of expertise to bear \nthe weight of a master narrative.\n\n9.  See, for example, the reaction of P. A. Sorokin, \u201cToynbee\u2019s Philosophy of History,\u201d Journal of Modern \nHistory 12 (1940): 374\u201387, at 381: \u201cHis \u2018civilizations\u2019 are not united systems but mere conglomerations of various \ncivilizational objects and phenomena (congeries of systems and singular cultural traits) united only by special \nadjacency but not by causal or meaningful bonds.\u201d Walter Kaufman was similarly skeptical about Toynbee.  \nIn \u201cToynbee and Super-History,\u201d Partisan Review 22, no. 4 (1955): 531\u201341, at 536\u201337, he wrote, \u201cThe question of \nhow many civilizations there are is like asking how many sciences there are, and the question when a particular \ncivilization originated is on a level with the query when art began. Worse still, the conceit that civilizations are \nnot only individual entities but the only units which can be studied historically one at a time, without referring \nbeyond them, is the height of naivet\u00e9.\u201d These kinds of criticisms of the category have seldom been heard in the \nstudy of Islamic civilization, which begins by taking it for granted.\n\n10.  W. Jaeger, \u201cClassical Philology and Humanism,\u201d Transactions and Proceedings of the American \nPhilological Association 67 (1936): 363\u201374, at 363.", "start_char_idx": 14968, "end_char_idx": 19053, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a8c23d7b-4390-4a90-96ee-64174b929015": {"__data__": {"id_": "a8c23d7b-4390-4a90-96ee-64174b929015", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a494e192-911a-4c35-94bc-a18a0c3451ab", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "a26a7f5fdc85a2901807d2b58c6bd155f437eae688503b96d884c6be0ac05f3c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ecc7b991-47af-470a-8330-c2b26d034a2b", "node_type": "1", "metadata": {}, "hash": "073d92e0ab8347f3e783058d1364cfdf322b1b9fba9786f481a65113fab19ead", "class_name": "RelatedNodeInfo"}}, "text": "155  \u2022  Kevin van Bladel\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Study of Civilizations as the Historical Counterpart of Philology\n\nThe alleged founders of the putative Western civilization, ancient Greek authors, \nnever wrote of such a thing as Western civilization. The expression in this sense occurs in \nEnglish only as early as the 1850s, growing widespread only in the late nineteenth century. \nIts spread coincided with changes in the curriculum of universities. As technological \nsubjects and professional skills gradually displaced classical learning in higher education, \nGerman philologists of Greek and Latin led a new approach to the study of their texts: \nAlterthumswissenschaft, the science of antiquity. This approach required the rich \ncontextualization of ancient texts with Realien, all the materials of ancient life known \nthrough archaeology, epigraphy, numismatics, ethnography, and any other possible \nmethod. The broadened scope of traditional Greek and Latin scholarship is exemplified \nby the monumental Realencyclop\u00e4die der classischen Altertumswissenschaft (first edition \n1837\u201352, expanded version 1894\u20131980). Scholars of Greek and Latin were now poised \nto become teachers of general courses on \u201cclassical civilization\u201d for students who were \nfacing too many demands to learn Greek and Latin for themselves and for whom learning \nGreek and Latin alone were inadequate to understand \u201cclassical antiquity\u201d in the awesome \ncomplexity now revealed through enormous scholarly labors.11 This was a highly successful \napproach that professionalized scholars of Greek and Latin. It was soon emulated by the \nSemitists, who invented \u201cIslamic civilization\u201d for the purpose.\n\nFrom Semitic Philology to Islamic Civilization\n\nIslamic civilization was likewise conceived as distinct and internally coherent before any \nanalysis. The term itself, with the qualifier \u201cIslamic,\u201d implies at least one other (Western) \ncivilization, the assumption of which was the precondition of its existence. From its first \nconception, therefore, and still today, one of the central debates about Islamic civilization \nhas been its definition and boundaries. As its frontiers were never adequately defined, \nan overriding early concern has been the determination of what Muslims received or \nadopted from other allegedly distinct civilizations, and what that says about the character \nof this alleged Islamic civilization and the mentality of its inhabitants. The early European \npioneers of Islamic civilization addressed not just texts but the Realien of their contexts, \nfollowing the approach of Altertumswissenschaft. Soon they shifted, however, from \nstudying the historical transmission of cultural goods and ideas between supposed separate \ncivilizations, and especially into Islamic civilization from prior civilizations, to making \nclaims about such concepts as \u201cthe Muslim mind\u201d or \u201cthe conscience of Islam.\u201d In doing so, \nthey almost always ignored economic conditions and other material factors in the lives of \nthe persons participating in these exchanges. Such transactions are, indeed, \u201cexchanges\u201d \nand \u201cencounters\u201d only when they are conceived as crossing the boundaries of civilizations, \nwhich historians have preconceived in the first place. In this respect, the concept of distinct \ncivilizations is an impediment to critical historical thinking.\n\n11.  C. Winterer, The Culture of Classicism (Baltimore: Johns Hopkins University Press, 2002).", "start_char_idx": 19057, "end_char_idx": 22513, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ecc7b991-47af-470a-8330-c2b26d034a2b": {"__data__": {"id_": "ecc7b991-47af-470a-8330-c2b26d034a2b", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a8c23d7b-4390-4a90-96ee-64174b929015", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "2eeb38aae4034d9cc43476d4e495515a93fa4b500ec30fff7c9a63fdc7126736", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aaebde92-3b21-4c4d-9638-489d206343ce", "node_type": "1", "metadata": {}, "hash": "7b6a9f2dbfbdb5c4a51114f7d02be52e73ea27cfb252936eb5f0e8de86ffccf3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Brief History of Islamic Civilization from Its Genesis in the Late 19th Century  \u2022  156\n\nThe concept of Islamic civilization, also long designated as \u201cMuhammadan civilization,\u201d \nevolved gradually in the wake of classical civilization. In the early nineteenth century, \nhistorians did not write about a Muhammadan civilization. Gustav Weil (1808\u20131889), for \nexample, wrote a Geschichte der Chaliphen in five volumes (1846\u20131862), which was, true to \nits title, a history of the caliphs from Ab\u016b Bakr onward, based closely on the Arabic sources \navailable to him. His Geschichte der islamitischen V\u00f6lker von Mohammed bis zur Zeit des \nSultans Selim (1866), dealing with the religion, culture, and politics of specific peoples, was \naimed at a learned public but likewise was not intended to provide broad generalizations \nabout the character of an Islamic civilization. Nineteenth-century Semitists, perhaps not \nsurprisingly, relied rather on \u201cSemitic\u201d as their category, making race\u2014a false concept made \nworse through instinctively drawn but spurious ties to the genealogy of language families\u2014\nthe subject of their master narratives. For the prodigious philologist and historian Theodor \nN\u00f6ldeke (1836\u20131930), for example, Islam (the religion) and the caliphs (its chiefs) formed \nthe subject of a historical narrative, but not a topic about which he could generalize on the \nbroadest scale. For him, the latter entity was \u201cthe Semitic race,\u201d which he addressed in a \nwork for a popular audience; in this work he contradicted some of the negative assessments \nof the Semites current in his day.12 Gustave Le Bon (1841\u20131931) wrote his La civilisation \ndes Arabes (1884) in a similarly racial vein: the book begins with an essay on the racial and \npsychological characteristics of the Arabs.\n\nThe Austrian ambassador and historian Alfred von Kremer (1828\u20131889) may have been \nthe first real expert in Arabic texts to plant the seeds of the idea of a Muhammadan (Islamic) \ncivilization rather than a national, Arab civilization. For scholars of his generation, race and \ncivilization were blurred as categories. He generalized about the Muhammadan world in \nworks such as Geschichte der herrschenden Ideen des Islams (1868) and Culturgeschichte \ndes Orients unter den Chaliphen (1875\u20131877), conceiving of a Muhammadan civilization \nthat had already experienced its decline after racial mixture diluted its vigor. In the latter \nwork, von Kremer dedicated a chapter to the Volkscharacter of his object, which he begins \nby observing that Arab civilization had brought some of the highest cultural goods that the \nSemitic race had ever produced. These Semites were guided by lofty ideal characteristics \nthat enabled them to do relatively great things, though the same ideals also made for their \nshortcomings. In this way, putative civilizations were evaluated for their contributions to \nhumanity. This way of thinking remains common today, as one regularly reads arguments \nabout the \u201ccontributions\u201d of Islamic civilization. Such arguments remain entangled in the \nconcept of the efflorescence and decline of distinct civilizations.\n\nThe earliest use of \u201cMuhammadan civilization\u201d that I can find in English is from 1877, by \nthe Hungarian Orientalist Edward Rehatsek, who spent most of his life in Bombay, where \nhe catalogued Persian and other manuscripts, administered state language examinations, \nand taught Latin and mathematics at the University of Bombay.13 His use of the term makes \n\n12.  Compare his popular essay on \u201cSome Characteristics of the Semitic Race\u201d with his historical sketch, \n\u201cIslam,\u201d from Mu\u1e25ammad to his own colonial time, both in Th. N\u00f6ldeke, Sketches from Eastern History (London: \nAdam and Charles Black, 1892), 1\u201320 and 60\u2013106, respectively.\n\n13.  E. Rehatsek, Catalogue Raisonn\u00e9 of the Arabic, Hindoostani, Persian and Turkish MSS. in the Mulla Firuz \nLibrary (Bombay: Education Society\u2019s Press, 1873).", "start_char_idx": 22517, "end_char_idx": 26479, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aaebde92-3b21-4c4d-9638-489d206343ce": {"__data__": {"id_": "aaebde92-3b21-4c4d-9638-489d206343ce", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ecc7b991-47af-470a-8330-c2b26d034a2b", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "db1961b965f72a4318872e326561408ef33789763907981aab52d4d163217b60", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9ee79cd1-904d-4af4-afb3-8f885053ed15", "node_type": "1", "metadata": {}, "hash": "a650bf020c3b58317b7675204eaf559dff81e422c1d158364de659ca8b0a36dc", "class_name": "RelatedNodeInfo"}}, "text": "157  \u2022  Kevin van Bladel\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nfor a revealing anecdote. He began his essay \u201cThe Reciprocal Influence of European and \nMuhammadan Civilization\u201d by explaining that \u201cnations\u201d have \u201cvarious phases\u201d of existence, \n\u201ctheir first developments, their vigour, and their decay,\u201d \u201ccompared with the three principal \nstages of human life, namely, youth, virility, and decrepitude.\u201d14 For Rehatsek, nation and \ncivilization were nearly interchangeable, and civilization admitted of degrees\u2014nations are \nmore or less civilized. He listed as other examples of civilizations \u201cAncient India, Persia, \nAssyria, Babylonia, Rome, and Greece.\u201d Writing in colonial British India, he devoted his \nessay to the idea that \u201cpower, dominion, civilization, the sciences and the arts, have left \nthe East and have migrated to the West, whence their powerful rays are again beginning to \nfecundate and to revive the lands of their birth.\u201d\n\nHowever, the argument of Rehatsek\u2019s essay was preconceived by educated persons in the \nBritish imperial government of India. He originally wrote it in 1863 or 1864 in the hope of \na monetary reward in response to a public announcement by the government that a cash \nprize would be given to the best essay on this very thesis:\n\nCompare the influence of Greek learning on the Arabs, under the Abbaside Caliphs of \nBagdad and the Ommyade [sic] Caliphs of Cordova, with the subsequent influence of \nArabian learning on the reviving European mind after the Dark Ages; and from the \ncomparison infer the probable influence which the mature intellect of Europe should \nexercise in its turn, now that it is once more brought into contact with the Muhammadan \nmind in India.\n\nThe essay was supposed to be written in the Urdu \u201cof common conversation,\u201d indicating its \npurpose\u2014to indoctrinate Indian Muslims about the cultural benefits of British rule, not many \nyears after the great Indian Rebellion of 1857\u20131859. Rehatsek\u2019s essay merely elaborated and \nillustrated some arguments for the thesis already set by the prize offer, but it did so with \n\u201ccivilization,\u201d a term not found in the essay prompt. Although he wrote his piece in English \nand then translated it into Persian, not Urdu, for submission, a government committee led \nby William Muir (1819\u20131905), the Scottish historian of the caliphate, nevertheless awarded \nthe prize to Rehatsek\u2019s essay, leading to its eventual publication. It was, after all, only one of \ntwo submissions for the prize received in Calcutta. One of the judges, a certain Muhammad \nWajih, wrote in assessment, \u201cI agree with this Report [namely, the approval of the essay by \nMuir], but some portions of the Essay are contrary to the tenets of Islam, are irrelevant to \nthe question, and are not true.\u201d Hilariously, but in all fairness, this statement accompanied \nRehatsek\u2019s essay in the printed version. The essay seems to have had little influence, but it \ndemonstrates, along with von Kremer\u2019s publications, that \u201cMuhammadan civilization\u201d was \nan idea in its infancy in the 1860s. Soon scholars like Ernest Renan (1823\u20131892) would write \nessays on the character of this civilization, understood in such terms.15\n\n14.  E. Rehatsek, Prize Essay on the Reciprocal Influence of European and Muhammadan Civilization during \nthe Period of the Khalifs and the Present Time (Bombay: Education Society\u2019s Press, 1877), 1.\n\n15.  E. Renan, L\u2019islamisme et la science (Paris: Calmann L\u00e9vy, 1883).", "start_char_idx": 26483, "end_char_idx": 29927, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9ee79cd1-904d-4af4-afb3-8f885053ed15": {"__data__": {"id_": "9ee79cd1-904d-4af4-afb3-8f885053ed15", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aaebde92-3b21-4c4d-9638-489d206343ce", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "322c9d54696d3c31d6f29ad0e83068fe39c615409b2a5510f0526253106567e7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9ea39f86-15dc-4fb4-9717-405c1266defb", "node_type": "1", "metadata": {}, "hash": "5f8ef20288598512b9380e475e69e71f6db63b5f7af8cb64106518a35f1d8db3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Brief History of Islamic Civilization from Its Genesis in the Late 19th Century  \u2022  158\n\nCollaborating Semitists, familiar with works such as those of von Kremer, conceived of an \nOriental encyclopaedia that could be the eastern counterpart to the Realencyclop\u00e4die der \nclassischen Altertumswissenschaft, discussing the project in 1892 at the Ninth International \nCongress of Orientalists in London. Its prospective range was immediately delimited in \nthat meeting as \u201cArabic-Muhammadan.\u201d16 This is one of the clearest early instances of the \ncollocation of the two topics in the still-living designation \u201cArabic and Islamic studies.\u201d \nAfter much planning and effort, the outcome was The Encyclopaedia of Islam (first edition \n1913\u20131938). Ultimately, Islamic civilization became widespread through the attempt by \nArabic specialists, who were Semitic philologists by training, to imitate for their materials \nwhat classical scholars had done for their own. Whereas classical scholars had a \u201cclassical \ncivilization\u201d to frame their investigations combining Greek and Roman antiquities, Semitists \nused \u201cMuhammadan civilization\u201d to give historical meaning to Arabic philology. It also \nfacilitated their inclusion of Persian and Turkish along with Arabic, dividing Semitic studies \nhenceforth into two trajectories, ancient and Islamic.17 The mastery of the three \u201cIslamic\u201d \nlanguages became an ideal very rarely attained, for practical reasons. In any case, Arabic \nand Islamic studies became an entity as tightly bound as Greek, Latin, and Classical studies. \nIslam specialists gradually ceased to study comparative Semitic linguistics.\n\nAs preparation was underway for The Encyclop\u00e6dia of Islam, scholars continued to \nbroaden the conceptual Kulturkreis of Islam.18 Around the turn of the century, it became \nnormal for scholars to write about Muhammadan civilization. The concept was adopted in \nArab countries now, too: von Kremer\u2019s and Le Bon\u2019s work informed the Lebanese scholar \nJurji Zaydan (1861\u20131914), who used the term \u201cIslamic\u201d rather than \u201cArab\u201d in his T\u0101r\u012bkh \nal-tamaddun al-isl\u0101m\u012b (History of Islamic Civilization, 1901\u20131906) while he worked at the \nEgyptian University.\n\nIn 1910, Carl Heinrich Becker (1876\u20131933), a German scholar and politician, founded the \njournal Der Islam and wrote the first article of its inaugural issue, \u201cDer Islam als Problem,\u201d \na kind of manifesto for Islamic studies. He argued, in the vein of von Kremer, that Islam \nwas not just a religion but also an empire and a political theory. These factors, combined, \nmade Islam into a unitary civilization (Einheitszivilisation) that, despite local variations, \nbore a uniform imprint in every place of its existence.19 This clearly articulated view is still \nbeing repeated today. No matter the country, the century, the ecology, the economy, the \ncustoms, or the language, Islamic civilization is supposed to taste the same wherever one \nfinds it. The next year, 1911, saw the first issue of The Moslem World, published by the \nHartford Seminary. In the opening editorial of the journal, Rev. S. M. Zwemer noted the new \nperiodical Der Islam and the forthcoming Encyclopaedia of Islam and insisted that there \n\n16.  P. Bearman, A History of the \u201cEncyclopaedia of Islam\u201d (Atlanta: Lockwood Press, 2018), 1.\n17.  This was just the kind of change called for by the fiery Martin Hartmann in 1898, in favor of a new field \n\nof Islamic studies: \u201cDie Arabistik: Reformvorschl\u00e4ge,\u201d Orientalistische Literaturzeitung 1 (1898): 333\u201342. Cf. M. \nKramer, \u201cArabistik and Arabism: The Passions of Martin Hartmann,\u201d Middle Eastern Studies 24, no. 3 (1989): \n283\u2013300, at 286.\n\n18.  The Austrian ethnologist Leo Frobenius published the concept of \u201ccultural area\u201d in 1898.\n19.  C. H. Becker, \u201cDer Islam als Problem,\u201d Der Islam 1 (1910): 1\u201321.", "start_char_idx": 29931, "end_char_idx": 33776, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9ea39f86-15dc-4fb4-9717-405c1266defb": {"__data__": {"id_": "9ea39f86-15dc-4fb4-9717-405c1266defb", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9ee79cd1-904d-4af4-afb3-8f885053ed15", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "5bccbfb2f0497e9edea7afde9e83ebbf771fb507c9e2e56fe1804895268aab3e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "30b14120-f515-47fa-a9f1-34f09d8b9e1e", "node_type": "1", "metadata": {}, "hash": "713b5251d09f2eb55d2d454023d1b00c50168636c459bf66f86eb66ebcafc374", "class_name": "RelatedNodeInfo"}}, "text": "159  \u2022  Kevin van Bladel\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nshould be a journal that contextualizes matters Islamic \u201cas they affect the Church of Christ \nand its missionary programme.\u201d20\n\nThe first edition of The Encyclopaedia of Islam: A Dictionary of the Geography, \nEthnography and Biography of the Muhammadan Peoples, published in English, French, and \nGerman versions, corralled the world\u2019s leading scholars of Arabic and Islamic studies into \nan enterprise in which the basis of collaboration was Islamic civilization. The monumental \noutcome remains an extremely useful tool of scholarship and a compendium of vast learning. \nScholars\u2019 shared participation in this effort made the expression \u201cIslamic civilization\u201d \ncommon currency internationally. The ideas expressed by Becker were now adopted \nwidely. For example, Edward Granville Browne (1862\u20131926), Sir Thomas Adams\u2019s Professor \nof Arabic, in his 1921 monograph Arabian Medicine, explicitly prefers \u201cMuhammadan\u201d \ncivilization to \u201cArabian\u201d (\u201cmore correctly,\u201d he says), though Arabic was the chief language \nof learning in this civilization and bound it together.21 He was on the steering committee for \nEI at the time.\n\nWith at least two journals and an encyclopedia of its own, Islamic civilization had become, \nby the onset of the First World War, a framework common to formerly separate strands of \nscholarship. It was, however, still a domain of discussion for specialist philologists, not for \nsocial scientist generalists.\n\nIslamic Civilization Migrates to the United States\n\nIn the wake of the Second World War, Arabic scholars in the United States began to \nwrite in earnest about the general essential characteristics of an Islamic civilization. Two \nevents promoted this turn. One was the emigration of Semitists specializing in Arabic to \nthe United States, as the National Socialist regime endangered their prospects for life in \nEurope. They brought with them the framework of Arabic and Islamic studies, in which the \ntwo terms represented the philological study of the main source language and the historical \napproach to the corresponding \u201ccivilization,\u201d respectively. The other event was the rapid \ngrowth of the American university and the development of new curricula to meet the new \neducational demands of postwar American society. In this setting, the General Education \nmovement sought to reorganize liberal arts and sciences education to avoid both exclusive \nspecialization and the transformation of universities into technical colleges.\n\nThe roots of the General Education movement were closely tied to efforts by the US State \nDepartment to equip Americans, and especially military personnel, with knowledge of the \nEuropean nations among which and for which Americans would fight. Understanding a \ncommon civilizational heritage was explicitly meant to build morale. Columbia University\u2019s \nmandatory \u201cContemporary Civilization\u201d course\u2014originally entitled \u201cWar Issues\u201d\u2014was \ndeveloped specifically in response to a request from the State Department in 1917 to train \nfuture soldiers. Though it was first offered only in 1919, after the war\u2019s end, it became a \nmodel in American higher education. \u201cWestern civilization\u201d thereafter became not just \na concept for organizing and integrating classical studies and the history of European \n\n20.  S. W. Zwemer, \u201cEditorial,\u201d The Moslem World 1, no. 1 (1911): 1\u20134, at 2.\n21.  E. G. Browne, Arabian Medicine (Cambridge: Cambridge University Press, 1921), 4 and 6.", "start_char_idx": 33780, "end_char_idx": 37267, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "30b14120-f515-47fa-a9f1-34f09d8b9e1e": {"__data__": {"id_": "30b14120-f515-47fa-a9f1-34f09d8b9e1e", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9ea39f86-15dc-4fb4-9717-405c1266defb", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "cdd247a67dcb3e47cb19b11cd35287cf224db7e8bd4c5bf819b893dade79dd1b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3ab61cf6-5e59-4c9c-b930-d3957987fb73", "node_type": "1", "metadata": {}, "hash": "f92b54185dae933364d3a425e40012eae187a2bc4d31a337aeb6a2223ed29d49", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Brief History of Islamic Civilization from Its Genesis in the Late 19th Century  \u2022  160\n\nculture but an institution of formally organized courses required for certain university \ndegrees at various universities.22 Once enshrined in an authoritative educational institution, \niterated annually, the Western civilization concept more easily took on the character of a \nwidespread, socially shared belief.\n\nThe General Education movement became pervasive in the United States in the 1940s \nduring the next great war. In 1943, the president of Harvard University created a committee \nthat produced, two years later, a book-length thesis, The Objectives of General Education in \na Free Society (Harvard University Committee, 1945), published \u201cwith the compliments of \nthe Department of State of the United States of America.\u201d This document became standard \nreading and remains an underlying template for American higher education in the liberal \narts and sciences. The model explicitly offered an educational prescription for freedom \nand democracy against totalitarianism. The ideological charge of the plan reflects its \npreparation in a time of devastating global war. It is underpinned by the belief that Western \ncivilization needed to be defended against antitraditional forces, which emerged into focus \nas fascism and communism. Western civilization was also used beyond higher education \nas a rationale for US patronage of countries seeking to \u201cdevelop\u201d with US aid and anti-\ncommunist intervention.\n\nAlthough \u201cWestern Civilization\u201d courses first took root at Columbia, \u201cIslamic Civilization\u201d \nsurvey courses were launched at the University of Chicago. General education was the \nmotive; a European Semitist was the initiator; and a dean who had studied at Columbia \nduring the onset of the Contemporary Civilization curriculum was one of the main \ninstigators. The outcome of this new trend was to create an educated nonspecialist public \nthat believed in the existence of an Islamic civilization.\n\nOne of the leaders of the General Education movement was Richard McKeon (1900\u20131985), \nprofessor of philosophy at the University of Chicago from 1934 and dean of humanities \nthere from 1940 until 1952. McKeon finished his bachelor\u2019s in 1920 at Columbia University, \na year after the inception of the Contemporary Civilization model. He wrote in 1949 in the \nnew Journal of General Education (which had been launched in 1946), at the time published \nby the University of Chicago Press, that the postwar \u201cpresent age\u201d required an education \nimparting a global outlook and promoting cultural understanding to reduce conflicts \neverywhere. \u201cThe Western Tradition or the Civilization of Western Europe has taken its \nplace in a context of world civilization and world cultures. . . . Oriental cultures, which \ninfluenced the West in past periods, are now not influence but part of the contexture of \nworld civilization.\u201d23 These cultures required, therefore, special courses of study available \nto the generality of university students. The plan was carried out over the next few years.\n\nAt that time, McKeon was a supervising dean of the Austrian scholar Gustave von \nGrunebaum (1909\u20131972). Von Grunebaum had emigrated to the United States in 1938 upon \nthe annexation of Austria by Germany and in 1943 had joined the faculty of the University \n\n22.  S. Federici, \u201cThe God That Never Failed: The Origins and Crises of Western Civilization,\u201d in Federici, \nEnduring Western Civilization, 63\u201389.\n\n23.  R. McKeon, \u201cThe Nature and Teaching of the Humanities,\u201d Journal of General Education 3, no. 4 (1949): \n290\u2013303, at 292\u201393.", "start_char_idx": 37271, "end_char_idx": 40923, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3ab61cf6-5e59-4c9c-b930-d3957987fb73": {"__data__": {"id_": "3ab61cf6-5e59-4c9c-b930-d3957987fb73", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "30b14120-f515-47fa-a9f1-34f09d8b9e1e", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "d91c142238a55695c94bd3bda83da052af55e9950b21aa7d5e34ed3ea9a4a6c7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ca051163-4d28-49a9-8b1c-badde2090fea", "node_type": "1", "metadata": {}, "hash": "2a18b1e480dc42cb8d20a96e5eb3440123771627aca76940fa2753d4bba65652", "class_name": "RelatedNodeInfo"}}, "text": "161  \u2022  Kevin van Bladel\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nof Chicago, where he became professor of Arabic in 1949. He would go on to be a major \norganizer of European-style \u201cArabic and Islamic studies\u201d in the United States. In the issue \nof the Journal of General Education immediately following that in which his dean, McKeon, \nmade the case for fostering the study of Oriental civilizations in the general requirements \nof every college student, von Grunebaum published an article on the role of \u201cIslam in \na Humanistic Education.\u201d24 Though meandering and diffuse, this article responded to \nMcKeon\u2019s call.\n\nVon Grunebaum\u2019s Medieval Islam: A Study in Cultural Orientation, which was based on \npublic lectures delivered at Chicago in 1945, had been issued by the University of Chicago \nPress in 1946. It was probably used in instruction there; in any case, it sold enough copies \nthat the first edition was printed again in 1947. The book treats Islamic civilization as an \nentity long past its prime\u2014hence the qualification \u201cmedieval\u201d in the title\u2014and debates \nthe contrast between the apparent \u201cpicturesque uniformity of Islamic civilization\u201d and its \n\u201cinexhaustible diversity behind the colorful veil.\u201d25 Muslim civilization, for von Grunebaum, \nwas both composite and uniform as well as self-contained. Believing he understood the \nsynthesis arising from its ingredients, he could declare that \u201cthe strength of Islam is in \nthe roundedness of personality which at its best it is able to produce,\u201d26 along with other \nsimilarly dubious generalizations. Von Grunebaum, whose early specialty was Arabic poetry, \nbelieved that \u201cMuslim civilization\u2019s contributions to man\u2019s spiritual life were offered on the \nverbal level,\u201d or, in other words, appeared in the texts that he himself happened to know.27 \nThe conviction that Islamic civilization had peculiar, pervasive, general characteristics \nwherever it took root, out of which sense could be made, was fundamental to von \nGrunebaum\u2019s role in promoting this subject.\n\nNot everybody was happy with the way Islamic civilization was developing as a topic. \nFranz Rosenthal was another Semitist emigrant from Germany to the United States. As a Jew, \nhe had escaped death at the hands of the National Socialist regime. In the introduction to \nhis source-based monograph of 1947, The Technique and Approach of Muslim Scholarship, \nwritten when he was on the faculty of Hebrew Union College in Cincinnati, he referred to \n\u201cthe highly debated subject of the general character of Muslim civilization.\u201d He confronted \nthe views of scholars from Hegel to von Kremer and found them mutually inconsistent. \nBy adhering to the method of recovery and analysis of primary resources, Rosenthal held,  \n\u201c(i)t might then be possible to avoid distortions of the picture of Muslim civilization such \nas result from ill-advised generalizations.\u201d Here he explicitly had Hegel in mind.28 It is not \nclear whether he had read von Grunebaum\u2019s Medieval Islam at this time, but decades later, \nin his obituary of von Grunebaum, with whom he had often had lunch in the summer  \n\n24.  G. von Grunebaum, \u201cIslam in a Humanistic Education,\u201d Journal of General Education 4, no. 1 (1949): 12\u201331.\n25.  G. von Grunebaum, Medieval Islam (Chicago: University of Chicago Press, 1946), 320.\n26.  Ibid., 346.\n27.  Ibid., 258.\n28.  F. Rosenthal, The Technique and Approach of Muslim Scholarship (Rome: Pontificium Institutum \n\nBiblicum, 1947), 4.", "start_char_idx": 40927, "end_char_idx": 44380, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ca051163-4d28-49a9-8b1c-badde2090fea": {"__data__": {"id_": "ca051163-4d28-49a9-8b1c-badde2090fea", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3ab61cf6-5e59-4c9c-b930-d3957987fb73", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "03509f8e29445f9aea90a32d73fbc8cc24ed9ce805aa64708eac438dcbb8ba34", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "46e48069-0826-4990-acce-3d971ce5db50", "node_type": "1", "metadata": {}, "hash": "c6682f95378c47031547c0f64e2b757af8fc01b4c49064e39115b76e83a04cc3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Brief History of Islamic Civilization from Its Genesis in the Late 19th Century  \u2022  162\n\nof 194229 and whom he certainly knew from other occasions, Rosenthal would briefly pay \ncompliment to the book as a \u201cstandard work of synthesis of the cultural history of Islam.\u201d30 \nRosenthal\u2019s own major publications were likewise based on the assumption that a distinct \nMuslim civilization existed, fundamentally different from the Western civilization though \nclosely intertwined with it. His approach was historical, based on primary sources, and more \ncautious, but he, too, offered generalizations from time to time about Islamic topics with \nmonographs such as The Muslim Concept of Freedom (1960) and Das Fortleben der Antike \nim Islam (1960). Yet in his 1947 Technique and Approach he wrote, \u201cGeneral statements \nabout civilizations which are as complex and far-flung as Islam usually turn out to be little \nsatisfactory, especially after some time has elapsed and scholarly trends have changed.\u201d31 \nThese words have turned out to be true still today.\n\nA more revealing and pointed reaction to the model of Islamic civilization, which had \nno echo, was offered by the orientalist Vladimir Minorsky (1877\u20131966). Von Grunebaum, \nhis junior by more than three decades, had invited Minorsky to deliver a presentation at \na 1953 conference entitled \u201cUnity and Variety in Muslim Civilization\u201d at the University of \nLi\u00e8ge, Belgium, cosponsored by the University of Chicago. Many leading European scholars \nparticipated. The title itself reveals the dilemma in accepting a category such as Islamic \ncivilization, even as it insists that the topic is real. Von Grunebaum presented the keynote \naddress and edited the proceedings, published by the University of Chicago Press (1955). \nIn his address he insisted that Islamized peoples are essentially changed into a uniform \nIslamic type.32 Minorsky, however, stated at the outset of his contribution that he found the \nvery theme of the conference problematic. He remarked that this is because \u201cthe present \ntendency is rather to treat separately the history of the Arab, Iranian, and Turkish lands \nand peoples, as we treat the history of the European peoples regardless of the fact that \nin the Middle Ages they recognized the same authority of the church, and used the same \nLatin and the same canon law.\u201d (He should have said \u201cthe earlier tendency was.\u201d) The \nanswer he offered to the dilemma was to take a historical approach to the study of Islam \nin Persia and tacitly to avoid generalizations about discrete civilizations. At the end of the \npaper, he directly criticized the approach of von Grunebaum, the editor of the volume, for \nhis judgmental stance on the personality and character of Persians occurring in his book \nMedieval Islam. Minorsky insisted that the characteristics von Grunebaum attributed to \nthem, such as duplicity and emotionalism, had to be understood as products of historical \nevents\u2014specifically, the experience of repeated subjugation by foreign invaders. \u201cOne must \nnot speak,\u201d he wrote, \u201cof Isl\u00e2m and its subdivisions as if these were logical and absolute \ncategories.\u201d Minorsky\u2019s attitude reflects an earlier phase of Oriental research, in which the \n\n29.  H. H. Biesterfeldt, ed., \u201cFranz Rosenthal\u2019s Half an Autobiography,\u201d Die Welt des Islams 54 (2014): 34\u2013105, \nat 71 and 75.\n\n30.  F. Rosenthal, \u201cIn Memoriam: Gustave E. von Grunebaum,\u201d International Journal of Middle East Studies 4, \nno. 3 (1973): 355\u201358, at 357.\n\n31.  Rosenthal, Technique, 4.\n32.  G. E. von Grunebaum, \u201cThe Problem: Unity in Diversity,\u201d in Unity and Variety in Muslim Civilization, ed. \n\nG. E. von Grunebaum, 17\u201337 (Chicago: University of Chicago Press, 1955).", "start_char_idx": 44384, "end_char_idx": 48127, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "46e48069-0826-4990-acce-3d971ce5db50": {"__data__": {"id_": "46e48069-0826-4990-acce-3d971ce5db50", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ca051163-4d28-49a9-8b1c-badde2090fea", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "813cee8296c3d0d768ebcd2ac44805d543ccb3a1a8df4d8a069f185a0ab6f53b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f171a6a2-65e6-4a95-b7bd-9aa9678dbd38", "node_type": "1", "metadata": {}, "hash": "9b1593034572012268bfd40f3d1a30eb51710ce583f9d4a0a6ba46555b2c277d", "class_name": "RelatedNodeInfo"}}, "text": "163  \u2022  Kevin van Bladel\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nsubjects of history were not supranational, internally uniform \u201ccivilizations\u201d but nations \n(an older conceptual unit) and the individuals in them and the works they wrote. Minorsky\u2019s \nexplicit discomfort with Islamic civilization shows that addressing it was still novel to \nmany, even though Minorsky had contributed amply to the Encyclopaedia of Islam. He was \ncertainly willing to condone character generalizations regarding nations, but he demanded \nan explanation for them in terms of changing historical conditions.33\n\nIt is impossible to know whether other European historians of Islam, such as Ignaz \nGoldziher (1850\u20131921), refrained from using the concept of Islamic civilization because they \nobjected to it or because they were simply uninterested in it, but many historians readily \nand increasingly accepted Islamic civilization as a valid concept without opposition. The \nhistorian Philip Hitti (1886\u20131978), for example, could casually endorse the idea in 1956 \nin his review of the conference proceedings volume just mentioned, stating that Islamic \ncivilization was \u201cone of the five or six major civilizations of the world.\u201d34 Earlier in his \ncareer, while a professor at Princeton, he had written his History of the Arabs (1937), which \nwas essentially a history from Mu\u1e25ammad to the present, covering what is generally known \ntoday as the history of Islamic civilization but focusing on \u201cthe Arabs.\u201d The work was \nwidely read. By 1970, when that earlier book was entering its tenth edition, he published \na new work entitled Islam: A Way of Life. It argues that \u201cIslam\u201d is not just a religion but \nsimultaneously a state and a culture. The subject of the master narrative had changed from \nthe Arabs to Islam, and the latter was more than merely a religion. Already sixty years \nearlier, Becker had articulated the same idea, and before Becker, von Kremer.\n\nChicago was, of course, not the only site at which scholars offered unfounded \ngeneralizations about the alleged Islamic civilization. Civilizations became a major topic in \nthe early to mid-twentieth century. In the 1930s, Reuben Levy, professor of Persian at the \nUniversity of Cambridge, expressed in the preface to his two-volume The Sociology of Islam \n(1931\u20131933, reprinted in 1955, as the structural anthropology of Claude L\u00e9vi-Strauss became \ncurrent, with the title The Social Structure of Islam), that \u201cthe Muhammadan communities \nof the world, possessing certain common characteristics traceable to the religion, are suited \nfor treatment as a unity.\u201d35 Though von Grunebaum and others used and cited this work of \nLevy\u2019s, it was von Grunebaum\u2019s student and successor who made Islamic civilization into a \ngeneral educational institution of practice.\n\nHodgson and the First General Education Undergraduate Islamic Civilization Course\n\nThe issues sketched above were central in the field in which Marshal Hodgson  \n(1922\u20131968) received his education. Hodgson was von Grunebaum\u2019s doctoral advisee at the \nUniversity of Chicago, where he received the PhD in 1951 as part of the first graduating \n\n33.  V. Minorsky, \u201cIran: Opposition, Martyrdom, and Revolt,\u201d in von Grunebaum, Unity and Variety, 183\u2013206; \nreprinted (with the title that Minorsky originally chose) as \u201cPersia: Religion and History,\u201d in V. Minorsky, \nIranica: Twenty Articles, 242\u201357 (Tehran: University of Tehran, 1964).\n\n34.  P. K. Hitti, review of von Grunebaum, Unity and Variety, in American Historical Review 61, no. 4 (1956): \n931\u201332.\n\n35.  R. Levy, The Social Structure of Islam (Cambridge: Cambridge University Press, 1957), 1:v.", "start_char_idx": 48131, "end_char_idx": 51773, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f171a6a2-65e6-4a95-b7bd-9aa9678dbd38": {"__data__": {"id_": "f171a6a2-65e6-4a95-b7bd-9aa9678dbd38", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "46e48069-0826-4990-acce-3d971ce5db50", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "a86c8c440adf4d73c5b8575eb4ad50464f3b42d9979989e9fd249a2f6252c4c9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "64b56b97-41f1-498e-9726-2345b2f15a5a", "node_type": "1", "metadata": {}, "hash": "a9a8c89ac2a526ab98e3d9760c032d8bee9e42ed1ad78764d5e03d032a59418e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Brief History of Islamic Civilization from Its Genesis in the Late 19th Century  \u2022  164\n\nclass of the doctoral program of the transdisciplinary Committee on Social Thought. He \nshared his teacher\u2019s preoccupation with the problem of unity and diversity in Muslim \ncivilization. It may be true, as a recent New York Times Magazine article states of him \nwith a whiff of hagiography, that \u201cHodgson devoted his professional life to correcting the \nerrors of the Orientalists,\u201d36 but he also accepted the frame of reference in which they \nworked\u2014Islamic civilization\u2014and many of the assumptions that a such a premise confers. \nVon Grunebaum must have been involved in hiring Hodgson to the Chicago faculty in 1953, \nsoon after his completion of the doctorate. The same year saw the appearance of the second \nedition of von Grunebaum\u2019s Medieval Islam from the University of Chicago Press. When \nvon Grunebaum left the University of Chicago in 1957 to join UCLA and play a founding \nrole in the Center for Near Eastern Studies there, Hodgson filled von Grunebaum\u2019s part in \nteaching Islamic civilization at Chicago. But whereas von Grunebaum was teaching Islamic \ncivilization as a part of the humanities, Hodgson\u2019s task was to make it part of the general \neducation curriculum of social sciences at Chicago.\n\nThe University of Chicago inaugurated the first required \u201cnon-Western civilization\u201d \ncourses in 1956, after two years of committee meetings and discussions about their \nadvisability and feasibility. As a quartet of articles published in the Journal of General \nEducation\u2014still issued by the University of Chicago Press\u2014in 1959 explains, three \nnon-Western civilization courses were created, rather than a single yearlong \u201cOriental \ncivilizations\u201d course such as existed already experimentally at Columbia University. China, \nIndia, and Islam were the three \u201ccivilizations\u201d chosen. The rationale for this new curricular \ndevelopment was explained by Milton Singer, who had been one of the organizers of von \nGrunebaum\u2019s conference in Li\u00e8ge. He summarized the recommendation of the faculty \ncommittee at the University of Chicago:\n\nThe committee believed that such study [of non-Western civilizations] would not only \n\u201cfamiliarize the student with a civilized tradition other than his own, and thus permit \nhim to glimpse the world and his own civilization as others see them,\u201d but would \nalso \u201cenable him to understand better his own cultural heritage by comparing it with \nanother.\u201d Such study, it hoped, would \u201coffset the almost exclusive emphasis upon study \nof the society and culture of Europe and the United States which currently prevails in \nthe College and most Divisional courses.\u201d37\n\nMarshall Hodgson, still an assistant professor, contributed one of the accompanying journal \narticles to explain the rationale of a yearlong Islamic civilization course that would satisfy \nthe new non-Western civilization requirement in the social sciences.38 His explanation is \n \n\n36.  L. Kiesling, \u201cLetter of Recommendation: The Life of Marshall Hodgson,\u201d New York Times Magazine, \nOctober 6, 2016, https://www.nytimes.com/2016/10/09/magazine/letter-of-recommendation-the-life-of-\nmarshall-hodgson.html.\n\n37.  M. Singer, \u201cChicago\u2019s Non-Western Civilizations Program,\u201d Journal of General Education 12, no. 1 (1959): \n22\u201323.\n\n38.  M. Hodgson, \u201cA Non-Western Civilization Course in a Liberal Education with Special Attention to the \nCase of Isl\u00e2m,\u201d Journal of General Education 12, no. 1 (1959): 39\u201349.", "start_char_idx": 51777, "end_char_idx": 55308, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "64b56b97-41f1-498e-9726-2345b2f15a5a": {"__data__": {"id_": "64b56b97-41f1-498e-9726-2345b2f15a5a", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f171a6a2-65e6-4a95-b7bd-9aa9678dbd38", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "91bc522baef4721f9410ae4f9185eaff4eaa8904b426094dfec124945db01973", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2f296123-2f8d-4c24-8e6b-7b5536ccbfcf", "node_type": "1", "metadata": {}, "hash": "b0d60d249503c868d4dfd483e83e3f18c4ae7c1428a172e60d96db6ac8ca7f50", "class_name": "RelatedNodeInfo"}}, "text": "165  \u2022  Kevin van Bladel\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nclear and rational, and it expresses the hope for high enough enrollment to justify hiring \nmore faculty to teach it. \n\nHodgson offered the first such course, beginning in the autumn academic quarter of \n1956. This is the first instance in which Islamic civilization was offered as a course fulfilling \na general requirement (rather than as a special elective topic) for an undergraduate degree, \nat least in the United States, and it may fairly be regarded as the beginning of Islamic \ncivilization as a regular institution. It would henceforth recur annually. To this day, the \nyearlong Islamic History and Society course sequence can fulfill the Civilization Studies \ncomponent of the Core general education requirements in the College of the University of \nChicago (though there are now many other such civilization courses in competition with it). \nChicago was only the first of many sites at which Islamic civilization took root in a robust \ninstitution. Many other universities have followed the practice. \u201cNon-Western civilization\u201d \nrequirements have become and remain common in American universities and colleges. \nIslamic civilization has spread as a feature of institutions of higher education.\n\nThe three volumes of Hodgson\u2019s posthumously published The Venture of Islam \ncorrespond to the three quarter terms of the regular academic year in which he taught this \nsurvey at the University of Chicago. His article of 1959 ends with an outline of the yearlong \ncourse\u2019s topics. These topics were reflected in the prototype of his Venture of Islam, issued \nby the University of Chicago Press for his course in 1958\u20131959 under the title Introduction \nto Islamic Civilization: Course Syllabus and Selected Readings, likewise in three volumes. \nThe problem that confronted Hodgson was how to organize the narrative of an entire \nalleged civilization to yield the greater, moral lessons demanded by a general education. \nHodgson believed that Islamic civilization should not be the domain of specialists alone, and \nhe saw that instruction of undergraduate students in the history of Islamic civilization was \na way to promote the project of history in general and world history in particular.\n\nIslamicate Civilization\n\nIn The Venture of Islam, Hodgson was explicit that his interest was in \u201ccivilization \nstudies,\u201d which he glossed as \u201cthe study of the great cultural heritages.\u201d Unlike most of his \npredecessors, he attempted to define clearly what a civilization is, and he did so with great \nearnestness. In the face of the incommensurability of the civilizations already accepted at \nlarge (\u201cIslam,\u201d \u201cthe West,\u201d and others), he concluded that \u201cthe reason for distinguishing \na civilization cannot be a single, universal one\u201d; rather, \u201cit must almost be special to each \ncase.\u201d This is to say that each civilization must be defined by its own criteria\u2014which, \nlogically, should mean that civilization is not a category of analysis but the vague product \nof subjective judgment. Nevertheless, Hodgson wanted a civilization to refer to \u201cany wider \ngrouping of cultures in so far as they share consciously in interdependent cumulative \ntraditions.\u201d By this he meant \u201cmajor lettered traditions.\u201d39 In this concession one hears \nechoes of von Grunebaum.\n\nIn his teaching and research, Hodgson wrestled with the problem articulated as long \nago as by Edward Rehatsek in 1877, when Muhammadan civilization was a new idea. How \n\n39.  M. Hodgson, The Venture of Islam, 3 vols. (Chicago: University of Chicago Press, 1974), 1:22.", "start_char_idx": 55312, "end_char_idx": 58894, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2f296123-2f8d-4c24-8e6b-7b5536ccbfcf": {"__data__": {"id_": "2f296123-2f8d-4c24-8e6b-7b5536ccbfcf", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "64b56b97-41f1-498e-9726-2345b2f15a5a", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "232a64c779ba3f37e757a443d74573a7c9d517ba3047ab078f9b1e5130f2ae29", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "33570623-3f63-46f0-ba2e-dfc94627a45e", "node_type": "1", "metadata": {}, "hash": "b11743e57e6d21dcff42f88b1cb2b3aa9aca7df980fc128f5d6d870ef2da9301", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Brief History of Islamic Civilization from Its Genesis in the Late 19th Century  \u2022  166\n\ncan the religion of Islam alone characterize innumerable societies that differ in every \nway and that contain many non-Muslim people and many things not concerned with \nreligion at all, not to mention the many varieties of Islam? How can scholars insist on a \nsingle Islamic civilization when there is infinite variation among Muslim peoples in every \nhuman dimension? What distinguishes Islamic civilization from other civilizations when \nthere is a constant exchange evident between them and the boundaries are always blurry? \n\u201cIslamicate\u201d was the term Hodgson proposed to rectify the problem. The neologism is \nformed by analogy with English words derived from Latin passive participles to signify \nthat which is made to be or construed as Islamic rather than being so essentially. That is, \nIslamicate was supposed to refer only to the quality of belonging to Islamic civilization \nwithout claiming that the thing to which it applies is essentially a feature of Islam. It was a \nterm, therefore, intended to be intellectually honest about the explanatory limits in calling \nsomething Islamic within the context of Islamic civilization. Yet the problem inherent in \nIslamic civilization remained even after the adjective was changed because it remained an \nundefined civilization. Moreover, in hindsight it is clear that Hodgson was already trained \nand bound to teach Islamic civilization by his career at the University of Chicago. It was a \nprofessional responsibility that he had inherited. It was a framework that he made highly \neffective for teaching the history of the \u201cmedieval\u201d and \u201cearly modern\u201d Middle East in a \nway that was meaningful for twentieth-century college students. He recognized that Islamic \ncivilization as a category was not sufficient, but instead of throwing out the category on \nwhich his place in the curriculum was based, he concluded that new terminology was \nrequired for blurrier distinctions.40 \u201cIslamicate\u201d offered a way to continue teaching an \nill-defined subject while acknowledging that ultimately it made little sense unless one \nignored a vast amount of meaningful complexity. Certainly, Hodgson understood the degree \nof complexity involved, but he wanted not to abandon Islamic civilization. We can only \nassume he believed his own argument about the unity of Islamic civilization, which he had \nheard from von Grunebaum and read from Becker and many others. The term \u201cIslamicate\u201d \nwas therefore an awkward compromise as it is an awkward neologism, albeit one that is \nnow, in the twenty-first century, widely employed as a term of art.\n\nPainting the Field into a Corner\n\nThe palatable model of an Islamic civilization course in the framework of non-Western \ncivilization curricula, widely emulated, seems to have generated a demand for university \ninstruction about life and history in a broad region of the earth hitherto neglected by \nthe European and American academy. It helped to create a thriving field of scholarship. \nIslamic civilization became a popular subject. At the same time, Islamic civilization, being \nconceived as a unitary object of investigation, Becker\u2019s Einheitszivilisation, also set a tight \nlimit on the institutional growth of the field. Islamic civilization was an economical model \nfor university administrations: history departments or religious studies departments at \ncolleges and universities that developed \u201cnon-Western\u201d or \u201cglobal\u201d general requirements \nfor their students could apparently satisfy the need to cover all of Islamic civilization, \n\n40.  Hodgson, Venture, 1:57\u201360.", "start_char_idx": 58898, "end_char_idx": 62581, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "33570623-3f63-46f0-ba2e-dfc94627a45e": {"__data__": {"id_": "33570623-3f63-46f0-ba2e-dfc94627a45e", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2f296123-2f8d-4c24-8e6b-7b5536ccbfcf", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "756d2a6f390d04054afd0268cb981717722e9a8384bd3ce7931e37ac3cfb682a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b52da959-6874-47d8-8d0c-3e5e158d81bc", "node_type": "1", "metadata": {}, "hash": "9a047713eeb46ec16290ee03c63fd8965f750a6f0123ce4da5aeef1b49efaadd", "class_name": "RelatedNodeInfo"}}, "text": "167  \u2022  Kevin van Bladel\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nacross continents and over fourteen centuries, by hiring one specialist in that unitary \nfield. These prospects were a vast improvement over the situation in 1955, when the Asia \nSociety found only seven American institutions offering regular undergraduate instruction \non Asian civilizations.41 Now every self-respecting university required one such expert\u2014\njust one, who could teach Islamic civilization for undergraduates. Graduate programs that \ntrained Near Eastern language specialists responded to the new market in \u201cNon-Western \nCiv\u201d courses by granting more PhDs to individuals taught to use Arabic sources who could \nsurvey this unitary civilization in courses for undergraduates. The claim to be able to \nexplain all this material to college students was a professional requirement: positions were \ncreated specifically for instruction in Islamic civilization. Arabs, Iranians, Turks, and other \nsubjects of the past and present had to crowd into a single classroom under the umbrella of \na grand narrative unified by a single religion to the exclusion of other salient factors. Those \ncalled to teach Islamic civilization by job description understandably provided the requisite \nmaster narrative that explained the area of expertise for which they were employed. Again, \nthe wider availability of instruction on Islam and Middle Eastern societies was an enormous \ngain for higher education. At the same time, the encompassing moral vision of a unitary \nIslamic civilization has stunted the potential for increased numbers of professional scholars \nmaking sense of the complex history of cultures bearing distinct differences. While the most \npowerful nations of Europe and America can, as fields of study, demand specialist professors \ndevoted to them individually at a large institution of higher education\u2014sometimes multiple \nprofessors for one country\u2014the entirety of Islamic civilization, from the seventh to the \ntwenty-first century and from the Atlantic to the Pacific, usually gets one, or often at best \none per relevant disciplinary department.\n\nThe master narrative of Islamic civilization thus first entrenched but then restricted \nthe intellectual and professional interests of the scholars hired to promote it with limited \nresources. Their development of the vision of a whole essentially religious civilization, \nin turn, has granted authoritative scholarly legitimation to those seeking ideological and \npolitical power in the world around them in terms of Islam. Some of these individuals used \nthe European scholar\u2019s concept of Islamic civilization as a platform for social influence \nin the name of the religion of Islam, thanks to the supranational and essentially religious \n\u201ccivilization\u201d it has been granted by putatively neutral outsider experts. Apologists and \nthose using the religion of Islam as a vehicle of social power adopted the Orientalists\u2019 \nfundamental concept and cherry-picked the latter\u2019s research for elements that suited \ntheir personal and anti-historical political agenda, rejecting the rest as \u201cOrientalism\u201d \n(in the negative sense promoted after Said\u2019s 1978 book Orientalism).42 Others wished to \ndetract from and stigmatize a generalized Islamic civilization in the name of political \npolicies or even furtive racial and national bigotry of different varieties. Bernard Lewis  \n\n41.  W. Morehouse, \u201cAsian Studies in Undergraduate Education,\u201d Journal of General Education 11, no. 3 \n(1958): 125\u201340.\n\n42.  On this book and its impact, see Z. Lockman, Contending Visions of the Middle East: The History and \nPolitics of Orientalism, 2nd ed. (Cambridge: Cambridge University Press, 1999).", "start_char_idx": 62585, "end_char_idx": 66284, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b52da959-6874-47d8-8d0c-3e5e158d81bc": {"__data__": {"id_": "b52da959-6874-47d8-8d0c-3e5e158d81bc", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "33570623-3f63-46f0-ba2e-dfc94627a45e", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "607595bb4f1f26b1cbad68b08a03c5d7bf79e33738f23247932ecc72c6704974", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "787b77c4-6cd2-49ca-9f78-8818f870d0d9", "node_type": "1", "metadata": {}, "hash": "09195656f149b3119c0a14c5d30021a64319de3eb6e805c2ce65b18e25fa0d25", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Brief History of Islamic Civilization from Its Genesis in the Late 19th Century  \u2022  168\n\n(1916\u20132018) famously invoked the notion of a \u201cclash of civilizations\u201d (1990),43 which became \nthe title of a book (1996) by political scientist Samuel Huntington (1927\u20132008). Huntington\u2019s \nbook developed a neo-Spenglerian concept of inter-civilizational struggle, imagining nine \ndistinct civilizations in the world at the end of the twentieth century, each basically rooted \nin a religion, such as Islam. Social scientists affirm or deny Islamic civilization, sometimes \nwith pseudoscience.44 Islamic civilization forms a unitary target for polemicists as much as \nit does a unitary platform for apologists. Donors participate, too, with various intentions, \nby creating endowments and academic positions for the study of Islamic civilization. The \nwell-meaning goal of dignifying present people resorts to myths of a glorious past, even \nthough respect for humans living in the present, in my view at least, should never depend \non their cultural, ancestral, or genetic lineage. Government entities devote funds to Islamic \ncivilization, generating events that prolong its existence and give it a shared social reality, \nhowever nebulous and debated its definition. Now Islamic civilization exists well beyond \nthe writing of Arabic specialists. It has more money behind it than ever before. Historians \nno longer create it; they serve it.\n\nBeyond Islamic Civilization?\n\nMost scholars who employ Islamic civilization and teach courses about it are sincerely \nattempting to create knowledge and foster understanding about an important part of \nhuman history. Among them there have been a few who have reflected critically on Islamic \ncivilization. As long ago as 1973, Roger Owen (1935\u20132018) called for a reexamination of\n\nthe assumption that the basic unit of study remains something called \u201cIslamic \ncivilization.\u201d Until this is done, the subject will continue to be handicapped. . . . [One \nway in which this occurs is through] the imposition of an artificial unity upon a world \nspreading from Morocco to Indonesia, thus making what it is that the societies of this \narea have in common far outweigh that which divides them. . . . The assumption that \n[Islam] provides the essential ingredient in a complex chain of societies stretching \nacross Africa and Asia may now be acting to encourage the writing of bad history and \nto prevent the emergence of something more worthwhile.\n\nOwen added that \u201ceven such a limited program of reexamination will surely be resisted.\u201d45 \nThe expectation of resistance conveys the extent to which Islamic civilization had become \nentrenched by the 1970s. But the program of reexamination was not resisted because it \nnever arrived. Islamic civilization has continued to grow through the annual reiteration \nof college courses, journals, and events, as well as book series and other material \nmanifestations of Islamic civilization. In short, Islamic civilization acquired institutions \nwhen it was a preeminent model, in the mid-twentieth century, becoming embedded in \ncurricula connected with specific faculty positions. Institutions are resistant to change. \n\n43.  B. Lewis, \u201cThe Roots of Muslim Rage,\u201d Atlantic, September 1990.\n44.  E.g., Y. Esmer, \u201cIs There an Islamic Civilization?,\u201d Comparative Sociology 1 (2002): 265\u201398. (The answer \n\noffered, based on absurd criteria and numbers derived from personal surveys, is \u201cyes.\u201d)\n45.  R. Owen, \u201cStudying Islamic History,\u201d Journal of Interdisciplinary History 4, no. 2 (1973): 287\u201398.", "start_char_idx": 66288, "end_char_idx": 69881, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "787b77c4-6cd2-49ca-9f78-8818f870d0d9": {"__data__": {"id_": "787b77c4-6cd2-49ca-9f78-8818f870d0d9", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b52da959-6874-47d8-8d0c-3e5e158d81bc", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "dfb41f7864e5841ada9d62900d3e605ef05296e2ca4e7f04d92123cea38563f3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b580ff06-1946-424d-bafb-0277bb82d36f", "node_type": "1", "metadata": {}, "hash": "8720858037418d019aa720cf4b9159775fefe4215cb0e0f70630ca6c8bce3e05", "class_name": "RelatedNodeInfo"}}, "text": "169  \u2022  Kevin van Bladel\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDespite occasional conferences revisiting the topic and questioning the relevance of Islamic \ncivilization, like the one at which I first presented part of this paper, its institutional \nexistence and its common currency have made it into a convenient default for both \ninstruction and discussion. Moreover, humanistic scholars, social scientists, proponents of \nIslam, and antagonists of Islam share a common interest in promoting Islamic civilization. \nA unitary Islamic civilization facilitates a master narrative intended to persuade and \ngreatly simplifies analysis and argument through generalization without evidence. Islamic \ncivilization makes it easy for all these participants to justify what they were already doing, \nand so it is not likely to disappear.\n\nAll the objects of Islamic civilization deserve scholarly research and understanding. But \nis there an alternative to Islamic civilization for these objects? Is it possible to move beyond \nIslamic civilization\u2019s ill-posed inherent question about unity and diversity? The analytical \nutility of this civilization remains doubtful now as it was before. Recognizing this, specialists \ncontinue to posit modified, hybrid, and rationalized Islamic civilizations, sometimes using \ndifferent terminology for the same effect.46 Even if Islamic civilization foundations and \njournals keep their names, can historians abandon Islamic civilization and enhance their \nanalysis? Some years ago, I expressed these ideas to an eminent senior colleague in Near \nEastern studies, whose specialty was Islamic history. She nodded and seemed to agree but \nthen asked, \u201cSo if there is no Islamic civilization, what do you call it?\u201d My answer was that \nthere is no \u201cit.\u201d The matter is rather as Hodgson himself explicitly stated: \u201cThere are many \nways of grouping into \u2018civilizations\u2019 what is in fact an endless chain of interrelated cultural \nlife. We must know why we make the selection we do.\u201d47 Yet his selection was determined by \nthe academic position he held and the curricular opportunity he saw to promote knowledge \nand human understanding on a wide scale\u2014a laudable goal. Any criterion may have sufficed \nbecause Islamic civilization was already assumed. It is like the essay prompt answered by \nRehatsek for cash in the 1860s. Today\u2019s scholars usually do not know why they still make \nthis selection. It is just how we were taught. The myth of its origins in the seventh century \npromotes the sense that Islamic civilization existed before analysis.\n\nHodgson\u2019s assumption that we need to group the endless chain of interrelated cultural \nlife into civilizational categories\u2014a convenient way to explain all history in broad \nbrushstrokes\u2014still has its most important manifestation in the curricula we teach today. \nSometimes broad brushstrokes are useful and necessary. But we must ask whether our \nhistories of the Middle East and other regions will make sense without Islamic civilization. \nIf our histories do make sense without Islamic civilization, why do we continue to use it? \nBut if they do not make sense without Islamic civilization, then how valid can our histories \nbe when Islamic civilization has no accepted definition, having become pervasive solely as \nan accident of recent European colonial history and postwar developments in American \nuniversity curricula? Can professional historians of Muslims or Middle Eastern peoples find \n\n46.  E.g., R. Bulliet\u2019s The Case for Islamo-Christian Civilization (New York: Columbia University Press, 2004), \na response to the World Trade Center attacks in 2001. S. Ahmed, in What Is Islam?, rejects Hodgson\u2019s Islamicate \ncivilization but defines Islam itself in very nearly the same terms, connecting it with adab and literary culture.\n\n47.  Hodgson, Venture, 1:91.", "start_char_idx": 69885, "end_char_idx": 73719, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b580ff06-1946-424d-bafb-0277bb82d36f": {"__data__": {"id_": "b580ff06-1946-424d-bafb-0277bb82d36f", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "787b77c4-6cd2-49ca-9f78-8818f870d0d9", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "c809ae49dc8531633284a703eefc7ed79dfd704a0d395c708880c643830e1293", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e66f53ac-dca5-4dd2-9449-2b6f4fdf3241", "node_type": "1", "metadata": {}, "hash": "511989bab4c4f611daefdc00d0d6fcc453320ed165844b4990f152e036d87153", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Brief History of Islamic Civilization from Its Genesis in the Late 19th Century  \u2022  170\n\nother ways to make sense for an educated public and to convey relevant educational lessons \nfor college students out of the humans of the past and present whose lives they study? Or is \nIslamic civilization still adequate for what it was supposed to do in the classroom, even now \nwhen its existence is widely interpreted to mean that Muslims are irreducibly incompatible \nwith others? \n\nOne might suppose from this essay that I think that Islamic civilization courses should \ncome to an end. To me, this does not precisely follow. We often use artificial terms of wide \ncurrency for the sake of convenience. \u201cThe Middle East\u201d is one such term;48 \u201cmedieval\u201d is \nanother.49 Such expressions have peculiar histories. There are scholars of \u201cthe medieval \nMiddle East\u201d and \u201cmedieval Islamic civilization.\u201d Whatever terms one uses, the religion of \nIslam and the peoples of the Middle East and other regions in which Muslims predominate \nrequire study and understanding. Yet we should know why we use the terms we do use, \nwhat they were devised to address, what they assume, and who benefits from them, lest \nwe rely on them to the point that they misguide us. There are other ways to organize \nknowledge about Muslims and the countries Muslims have ruled. Islamic civilization is \nonly one possibility. Its use conditions the questions one asks and the answers one gives \nwhile deferring questions never considered, but both the questions and the answers are \nsymptoms of our time and our society, not of most other times and places.\n\n48.  R. Adelson, \u201cBritish and U.S. Use and Misuse of the Term \u2018Middle East,\u2019\u201d in Is There a Middle East? The \nEvolution of a Geopolitical Concept, ed. M. E. Bonine, A. Amanat, and M. E. Gasper, 36\u201355 (Stanford: Stanford \nUniversity Press, 2012).\n\n49.  N. F. Cantor, Inventing the Middle Ages (New York: William and Morrow, 1991).", "start_char_idx": 73723, "end_char_idx": 75705, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e66f53ac-dca5-4dd2-9449-2b6f4fdf3241": {"__data__": {"id_": "e66f53ac-dca5-4dd2-9449-2b6f4fdf3241", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b580ff06-1946-424d-bafb-0277bb82d36f", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "b009909103f553ddcec4f04dbb211862aba4d72db4e5fa7333d67e229d2e1c53", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b2b2c434-3778-48c9-b1e4-0ae364aba805", "node_type": "1", "metadata": {}, "hash": "30d93c8d8e701fdbe48224bde6c9ba3568945379e180fdd419031d97f6ee72fa", "class_name": "RelatedNodeInfo"}}, "text": "171  \u2022  Kevin van Bladel\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBibliography\n\nAdelson, Roger. \u201cBritish and U.S. Use and Misuse of the Term \u2018Middle East.\u2019\u201d In Is There a \nMiddle East? 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New York: Columbia University Press, \n2004.\n\nCaffentzis, G. C. \u201cOn the Scottish Origins of \u2018Civilization.\u2019\u201d In Enduring Western Civilization, \nedited by S. Federici, 13\u201336. Westport, CT: Praeger, 1995.\n\nCantor, N. F. Inventing the Middle Ages. New York: William and Morrow, 1991.\n\nEsmer, Y. \u201cIs There an Islamic Civilization?\u201d Comparative Sociology 1 (2002): 265\u201398.\n\nFederici, S. \u201cThe God That Never Failed: The Origins and Crises of Western Civilization.\u201d  \nIn Enduring Western Civilization, edited by S. Federici, 63\u201389. Westport, CT: Praeger, \n1995.\n\nGriffel, F. \u201cContradictions and Lots of Ambiguity: Two New Perspectives on Premodern (and \nPostclassical) Islamic Societies.\u201d Bustan: The Middle East Book Review 8, no. 1 (2017): \n1\u201321.\n\nHartmann, M. \u201cDie Arabistik: Reformvorschl\u00e4ge.\u201d Orientalistische Literaturzeitung 1 (1898): \n333\u201342.\n\nHitti, P. K. Review of Unity and Variety in Muslim Civilization, edited by G. E. von Grunebaum. \nAmerican Historical Review 61, no. 4 (1956): 931\u201332.\n\nHodgson, M. \u201cA Non-Western Civilization Course in a Liberal Education with Special Attention \nto the Case of Isl\u00e2m.\u201d Journal of General Education 12, no. 1 (1959): 39\u201349.\n\n\u2014\u2014\u2014. The Venture of Islam. 3 volumes. Chicago: University of Chicago Press, 1974.", "start_char_idx": 75709, "end_char_idx": 77979, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b2b2c434-3778-48c9-b1e4-0ae364aba805": {"__data__": {"id_": "b2b2c434-3778-48c9-b1e4-0ae364aba805", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e66f53ac-dca5-4dd2-9449-2b6f4fdf3241", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "2d22ee5b2f184efbc60de99144b2c10d87d1c5dde774cbfbd8cc39fcdbb78772", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "01a05b95-083b-4c82-a5e0-7b9151282d36", "node_type": "1", "metadata": {}, "hash": "0ce73d1eecd1b040b36ab001866ffda8a846dd1d4155ec5b7ec89d58868771ac", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n A Brief History of Islamic Civilization from Its Genesis in the Late 19th Century  \u2022  172\n\nHourani, A. \u201cIslam and the Philosophers of History.\u201d Middle East Studies 3, no. 3 (1967): \n206\u201368.\n\nIbn Khald\u016bn. Al-Muqaddima. Edited by M. Quatrem\u00e8re. 3 volumes. Paris: Benjamin Duprat, \n1858.\n\nJaeger, W. \u201cClassical Philology and Humanism.\u201d Transactions and Proceedings of the American \nPhilological Association 67 (1936): 363\u201374.\n\nKaramustafa, A. \u201cIslam: A Civilizational Project in Progress.\u201d In Progressive Muslims:  \nOn Justice, Gender, and Pluralism, edited by O. Safi, 98\u2013110. Oxford: Oneworld, 2003.\n\nKaufman, W. \u201cToynbee and Super-History.\u201d Partisan Review 22, no. 4 (1955): 531\u201341.\n\nKiesling, L. \u201cLetter of Recommendation: The Life of Marshall Hodgson.\u201d New York Times \nMagazine, October 6, 2016. https://www.nytimes.com/2016/10/09/magazine/letter-\nof-recommendation-the-life-of-marshall-hodgson.html.\n\nKramer, M. \u201cArabistik and Arabism: The Passions of Martin Hartmann.\u201d Middle Eastern \nStudies 24, no. 3 (1989): 283\u2013300.\n\nLevy, R. The Social Structure of Islam. Cambridge: Cambridge University Press, 1957.\n\nLewis, B. \u201cThe Roots of Muslim Rage.\u201d Atlantic, September 1990.\n\nLockman, Z. Contending Visions of the Middle East: The History and Politics of Orientalism. \n2nd ed. Cambridge: Cambridge University Press, 1999.\n\nMcKeon, R. \u201cThe Nature and Teaching of the Humanities.\u201d Journal of General Education 3, \nno. 4 (1949): 290\u2013303.\n\nMeri, J., ed. Medieval Islamic Civilization: An Encyclopedia. 2 volumes. New York: Routledge, \n2006.\n\nMinorsky, V. \u201cIran: Opposition, Martyrdom, and Revolt.\u201d In Unity and Variety in Muslim \nCivilization, edited by G. E. von Grunebaum, 183\u2013206. Chicago: University of Chicago \nPress. Reprinted as \u201cPersia: Religion and History,\u201d in V. Minorsky, Iranica: Twenty \nArticles, 242\u201357. Tehran: University of Tehran, 1964.\n\nMorehouse, W. \u201cAsian Studies in Undergraduate Education.\u201d The Journal of General Education \n11, no. 3 (1958): 125\u201340.\n\nN\u00f6ldeke, Th. Sketches from Eastern History. London: Adam and Charles Black, 1892.\n\nOwen, R. \u201cStudying Islamic History.\u201d Journal of Interdisciplinary History 4, no. 2 (1973): \n287\u201398.\n\nRehatsek, E. Catalogue Raisonn\u00e9 of the Arabic, Hindoostani, Persian and Turkish MSS. in the \nMulla Firuz Library. Bombay: Education Society\u2019s Press, 1873.", "start_char_idx": 77983, "end_char_idx": 80322, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "01a05b95-083b-4c82-a5e0-7b9151282d36": {"__data__": {"id_": "01a05b95-083b-4c82-a5e0-7b9151282d36", "embedding": null, "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8412", "node_type": "4", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "304d49304d8e846fea69292b5af156c8f905ec9c637d33248e72bb4307e3149a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b2b2c434-3778-48c9-b1e4-0ae364aba805", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "a06fc21ca973348e6fdefe000da6bba2cb02fdff56197c0a8aa94dd20145c102", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "39b8a6d7-1e78-4ad8-851c-729a0634e91d", "node_type": "1", "metadata": {}, "hash": "d6953d53c257d296acae9be1d02f1289b811a6a5a7c3a5e0d50f1ab51875ff8d", "class_name": "RelatedNodeInfo"}}, "text": "173  \u2022  Kevin van Bladel\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u2014\u2014\u2014. Prize Essay on the Reciprocal Influence of European and Muhammadan Civilization \nduring the Period of the Khalifs and the Present Time. Bombay: Education Society\u2019s \nPress, 1877.\n\nRenan, E. L\u2019islamisme et la science. Paris: Calmann L\u00e9vy, 1883.\n\nRobinson, C. Islamic Civilization in Thirty Lives: The First 1,000 Years. Berkeley: University \nof California Press, 2016.\n\nRosenthal, F. \u201cIn Memoriam: Gustave E. von Grunebaum.\u201d International Journal of Middle \nEast Studies 4, no. 3 (1973): 355\u201358.\n\n\u2014\u2014\u2014, trans. The Muqaddimah: An Introduction to History. 2nd ed. 3 volumes. London: \nRoutledge and Kegan Paul, 1967.\n\n\u2014\u2014\u2014. The Technique and Approach of Muslim Scholarship. Rome: Pontificium Institutum \nBiblicum, 1947.\n\nSinger, M. \u201cChicago\u2019s Non-Western Civilizations Program.\u201d Journal of General Education 12, \nno. 1 (1959): 22\u201323.\n\nSorokin, P. A. \u201cToynbee\u2019s Philosophy of History.\u201d Journal of Modern History 12 (1940): 374\u201387.\n\nSpengler, O. Der Untergang des Abendlandes. 2 volumes. Vienna: W. Braumu\u0308ller, 1918\u201322. \nTranslated into English as The Decline of the West. New York: Alfred A. Knopf, 1926\u201328.\n\nToynbee, A. J. A Study of History. 12 volumes. London: Oxford University Press, 1934\u201361.\n\nVon Grunebaum, G. E. \u201cIslam in a Humanistic Education.\u201d Journal of General Education 4, no. \n1 (1949): 12\u201331.\n\n\u2014\u2014\u2014. Medieval Islam. Chicago: University of Chicago Press, 1946.\n\n\u2014\u2014\u2014. \u201cThe Problem: Unity in Diversity.\u201d In Unity and Variety in Muslim Civilization, edited \nby G. E. von Grunebaum, 17\u201337. Chicago: University of Chicago Press, 1955.\n\nWinterer, C. The Culture of Classicism. Baltimore: Johns Hopkins University Press, 2002.\n\nZwemer, S. M. \u201cEditorial.\u201d The Moslem World, 1, no. 1 (1911): 1\u20134.", "start_char_idx": 80326, "end_char_idx": 82080, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "39b8a6d7-1e78-4ad8-851c-729a0634e91d": {"__data__": {"id_": "39b8a6d7-1e78-4ad8-851c-729a0634e91d", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "01a05b95-083b-4c82-a5e0-7b9151282d36", "node_type": "1", "metadata": {"identifier": "alusur-8412", "author": "van Bladel, Kevin", "title": "A Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century to Its Institutional Entrenchment", "date": "2020-10-01", "file": "alusur-8412.pdf"}, "hash": "459ade857000d41b0f63b6ff138cf4e9f56c16dab91acfe3fc204948a64faa24", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f274bf06-93e6-4ef8-af4a-268d1c17cb79", "node_type": "1", "metadata": {}, "hash": "63c6d3eae98dfd27e744e8722efa6ce2c53980beeeb68435124f0be5eeece737", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 174-226\n\n  Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \nface aux milieux cl\u00e9ricaux islamiques et miaphysites  \n\n(ier\u2013iie/viie\u2013viiie si\u00e8cles)*\n\nSimon Pierre\nSorbonne Universit\u00e9\n\n(sim.pierre85@gmail.com)\n\nAbstract\nStylites (es\u1e6d\u016bn\u014dr\u0113) represented a major form of eremitism in late antique and early Islamic Syria and \nMesopotamia. As archetypes of the Holy Man described by Peter Brown, they were in close contact with rural \npopulations (pagani) and therefore promoted the Christianization of such marginal, non-civic spaces. In doing \nso, they quickly became authorities competing with urban bishoprics. Many Syriac sources (such as synodical \ncanons) attest to preaching, teaching, arbitration, judgments, and even administrative sentences carried out by \nthese ascetics on columns for faithful crowds (\u02bfam\u0113) in villages. Consequently, the churches, and especially the \nSyrian Orthodox Church, tried to use them for local anchorage during the seventh and eighth centuries while, \nat the same time, seeking to integrate them into stable and enclosed monastic structures. These solitary monks \nalso fascinated Arab populations since St. Simeon both invented this asceticism and converted local Bedouins. \nIndeed, the Muslim tradition contains important evidence of the influence exerted by the so-called ahl al-\n\u1e63aw\u0101mi\u02bf on Muslims. In this article I demonstrate that during the first two centuries of the hijra, the concept \nof \u1e63awma\u02bf(a) exactly matches the Syriac understanding of es\u1e6d\u016bn\u014d as a retreat on top of a high construction, \nwhether a square tower or a proper column. I rely on poetry, early lexicography, bilingual hagiography and \nhistoriography, and especially the Syriac and Arabic versions of Ab\u016b Bakr\u2019s wa\u1e63iyya, which expressly refers \nto these monks. I then show how the developing Islamic authorities tried to divert Arab Muslims from these \ninitially privileged and valued figures. To this end, they used the same kinds of arguments as did the canonical \nanathemas against stylites, who were also often seen as competitors and threats by the official ecclesiastical \nauthorities. Scholars of \u1e25ad\u012b\u1e6f, fiqh, and tafs\u012br developed their own rhetoric, distinguishing, for instance, between \ngood stylites and bad \u201ctonsured\u201d ones, while jurists gradually restricted their initial tax privileges. Finally, the \nlatter, at the end of the second/eighth century, they required Muslims to completely avoid them, completing \nthe process of excommunicating both Christianity and its most revered figure.\n\n* Je remercie vivement l\u2019\u00e9quipe \u00e9ditoriale d\u2019al-\u02bfUs\u016br al-Wus\u1e6d\u0101 pour leur assidu travail de relecture. Sans \nleur exceptionnelle acuit\u00e9, jamais cet article n\u2019aurait pu voir le jour. Je remercie \u00e9galement mes \u00e9valuateurs \nanonymes pour leurs corrections et conseils, et pour ces inestimables r\u00e9f\u00e9rences dont j\u2019ignorais l\u2019existence et \nsans lesquels cet article ne serait que l\u2019ombre de ce qu\u2019il est devenu.\n\n\u00a9 2020 Simon Pierre. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives License, \nwhich allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long \nas attribution is given to the original authors and source.\n\nmailto:sim.pierre85%40gmail.com?subject=\n\n\n175  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  176\n\n1.", "start_char_idx": 47, "end_char_idx": 3492, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f274bf06-93e6-4ef8-af4a-268d1c17cb79": {"__data__": {"id_": "f274bf06-93e6-4ef8-af4a-268d1c17cb79", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "39b8a6d7-1e78-4ad8-851c-729a0634e91d", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "19e411d17ef98730c4c796fda239b963f104cdd2a320e978cc8f879c0f8293ab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c54acf6c-683a-4b7e-8eb7-8f57aeb7f659", "node_type": "1", "metadata": {}, "hash": "d56fb287878a9b2cb52211ab0643c6515545e534093b688fdb9eced35ccfe677", "class_name": "RelatedNodeInfo"}}, "text": "Introduction : saints hommes syro-orthodoxes et communaut\u00e9s rurales et pastorales\n\nL\u2019hagiographie syriaque conserve le souvenir d\u2019une forme de voisinage et de coexistence \nentre les tentes des Arabes et les \u00ab cahutes des solitaires \u00bb (k\u016br\u1e25\u0113 d-i\u1e25\u012bd\u0101y\u0113). C\u2019est ce \ndont t\u00e9moigne par exemple l\u2019Histoire de B\u0113t Q\u014dq\u0101 en Adiab\u00e8ne1 \u00e0 l\u2019\u00e9poque des abb\u00e9s Jean \n(r. 55\u201372/675\u201392) et \u0160\u016bb\u1e25 al-M\u0101ran (r. 72\u2013111/693\u2013729)2. Les relations entre ce type de \nreligieux chr\u00e9tiens et les populations arabo-musulmanes ne furent pas rares et favoris\u00e8rent \nsans doute un prolongement, voire une consolidation du processus de christianisation apr\u00e8s \nla conqu\u00eate m\u00e9dinoise. Les contacts que nou\u00e8rent, au milieu du vie si\u00e8cle, les phylarques \njafnides de Palaestina III, d\u2019Arabia et de Phoenicia II et les missionnaires et partisans de \nS\u00e9v\u00e8re d\u2019Antioche (r. 512\u201318) ont \u00e9t\u00e9 bien \u00e9tudi\u00e9s ces derni\u00e8res ann\u00e9es3. Pourtant, ce ne \nfut pas avant l\u2019\u00e9poque islamique que l\u2019\u00c9glise miaphysite syriaque accorda des \u00e9v\u00each\u00e9s \nsp\u00e9cifiques \u00e0 des populations que nous d\u00e9finirions comme des Arabes (\u02bfAmm\u0113 ou \u1e6cayy\u014dy\u0113), \nparfois m\u00eame circonscrits \u00e0 une expression tribale (Namir\u014dye, Tan\u016bk\u014dy\u0113, Taglib\u014dy\u0113, \nMa\u02bfadd\u014dy\u0113)4. \n\nCes \u00e9l\u00e9ments sugg\u00e8rent que les populations pastorales et b\u00e9douines continu\u00e8rent \nd\u2019entretenir, apr\u00e8s l\u2019h\u00e9gire, des liens tr\u00e8s \u00e9troits avec certaines institutions chr\u00e9tiennes, \nnotamment aupr\u00e8s des miaphysites du jund de Qinnasr\u012bn-Jaz\u012bra. John Trimingham, dans \n\n1.  Province eccl\u00e9siastique (\u1e24adyab en syriaque, \u1e24azz\u0101 en arabe) qui correspond au N\u014dd-Ardashiragan \nsassanide, centr\u00e9 autour de la m\u00e9tropole d\u2019Arbel\u0101 (Erbil), entre la rive gauche du Tigre au niveau de Mossoul et \nla cr\u00eate du Zagros.\n\n2.  \u00ab Histoire du monast\u00e8re de B\u0113th Q\u014dq\u0101 \u00bb, dans Sources Syriaques 1, \u00e9d. A. Mingana (Leipzig : O. Harrassowitz, \n1908), 171\u2012220, ici 199\u2012202. \u00c0 plusieurs reprises, ces moines parviennent \u00e0 inspirer le respect \u00e0 ces voisins \nimpr\u00e9vus.\n\n3.  \u00c0 ce sujet, on se reportera utilement \u00e0 H. Lammens, \u00ab Le chantre des Omiades. Notes bibliographiques et \nlitt\u00e9raires sur le po\u00e8te arabe chr\u00e9tien Akh\u1e6dal \u00bb, Journal asiatique, 9e s\u00e9r., 4 (1894) : 94\u2012242 et 381\u2012459, ici 121 ; \nJ. Segal, \u00ab Arabs in Syriac Literature before the Rise of Islam \u00bb, Jerusalem Studies in Arabic and Islam 4 (1984) : \n89\u2012124, ici 121 ; I. Shahid, Byzantium and the Arabs in the Sixth Century (Washington, DC : Dumbarton Oaks, \n1995) et G. Fisher et P. Wood, \u201cArabs and Christianity,\u201d dans Arabs and Empires before Islam, \u00e9d.", "start_char_idx": 3493, "end_char_idx": 5955, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c54acf6c-683a-4b7e-8eb7-8f57aeb7f659": {"__data__": {"id_": "c54acf6c-683a-4b7e-8eb7-8f57aeb7f659", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f274bf06-93e6-4ef8-af4a-268d1c17cb79", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "334c2dce5a879f5477867d69ff00c43d3423774f906f434a55f453ac4f9afaad", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0e922380-61e8-461d-b065-349781ebb500", "node_type": "1", "metadata": {}, "hash": "8ed39596b13eda27eb040daf246587adb72b73c01f6ce21de3283eae552176ef", "class_name": "RelatedNodeInfo"}}, "text": "G. Fisher, \n276\u2012372 (Oxford : Oxford University Press, 2015) ; et les longues descriptions des auteurs m\u00e9di\u00e9vaux Michel le \nSyrien, Chronique de Michel le Syrien, patriarche jacobite d\u2019Antioche, 1166\u20131199, \u00e9d. J.-B. Chabot (Paris : Pierre \nLeroux, 1910), 374 et Chronicon anonymum ad annum Christi 1234 pertinens, \u00e9d. J.-B. Chabot (Paris : CSCO 14, \n1916), 213.\n\n4.  \u00c0 propos des \u02bfamm\u0113 et de leurs composantes ethniques, qui occupaient un \u00e9chelon diff\u00e9rent de la \nnomenclature eccl\u00e9siastique, que de celui des \u00ab cit\u00e9s, couvents, villages \u00bb (etc.) on se reportera \u00e0 S. Pierre, \n\u00ab Les \u02bfAmm\u0113 en \u201c\u01e6az\u012bra et en Occident\u201d. Gen\u00e8se et fixation d\u2019un ethnonyme standardis\u00e9 pour les tribus arabes \nchr\u00e9tiennes. Les Tanuk\u014dy\u0113, \u1e6c\u016b\u02bf\u014dy\u0113, \u02bfAq\u016bl\u014dy\u0113 \u00e0 l\u2019\u00e2ge marw\u0101nide \u00bb, Annales islamologiques 52 (2018) : 11\u201344, ici \n16 and 18\u201331. Sur les Taglib\u014dy\u0113 voir mon article \u00e0 para\u00eetre : S. Pierre, \u00ab The Subjugation and Taxation of the \nBan\u016b Taghlib in Jaz\u012bra and Mosul (ca. 153\u2013193 H/770\u2013809 CE) \u00bb, dans The Reach of Empire, \u00e9d. S. Heidemann et \nK. Mewes (Berlin : De Gruyter, 2021). Aucune source syro-orthodoxe ne fait allusion \u00e0 de tels \u00e9v\u00each\u00e9s associ\u00e9s \u00e0 \nune unit\u00e9 tribale comme les Ban\u016b Ta\u0121lib, ou \u00e0 un ensemble lignager comme Ma\u02bfadd avant la liste d\u2019ordinations \nen annexe de Michel le Syrien, Chronique, 753, 754, 755, 756, 758 et 759 qui d\u00e9bute en 793. Ant\u00e9rieurement, \nil existe une mention, dans la lettre d\u2019Athanase, d\u2019un \u00e9v\u00eaque \u00ab de P\u0113r\u014dz \u0160\u0101p\u016br inf\u00e9rieure et le peuple des \n\u1e6cayy\u014dy\u0113 Namir\u014dy\u0113 (al-Namir) \u00bb en 8/629, pr\u00e9serv\u00e9e dans la m\u00eame chronique, sans pouvoir \u00eatre reli\u00e9e \u00e0 aucune \nattestation post\u00e9rieure (ibid., 413). Il existe une mention d\u2019un Joseph des Taglib\u014dy\u0113, sous Julien II le Romain (r. \n66\u201288/687\u2012708), mais dans un r\u00e9cit tr\u00e8s remani\u00e9 par le m\u00eame Michel le Syrien ou sa source o\u00f9 Joseph est aussi \nappel\u00e9 d-\u1e6cayy\u014dy\u0113 de mani\u00e8re plus vague (ibid., 448).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  176\n\nsa synth\u00e8se sur le christianisme arabe, a sugg\u00e9r\u00e9 qu\u2019une \u00ab forme sp\u00e9cifique d\u2019asc\u00e9tisme \nsyrien qui attira les Arabes b\u00e9douins \u00e9tait le stylitisme5 \u00bb. Il fut particuli\u00e8rement influenc\u00e9 \npar le concept de \u00ab l\u2019homme saint \u00bb (holy man) d\u00e9fini par Peter Brown en 19716. Ce dernier \nconsid\u00e9rait que l\u2019oikoum\u00e9n\u00e8 civique \u00e9tait, dans l\u2019environnement climatique syrien et \ndans l\u2019implantation anthropique qui en d\u00e9coulait, constamment entrem\u00eal\u00e9 avec l\u2019\u00e9r\u00e8mos \nrural, steppique et d\u00e9sertique7.", "start_char_idx": 5956, "end_char_idx": 8368, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0e922380-61e8-461d-b065-349781ebb500": {"__data__": {"id_": "0e922380-61e8-461d-b065-349781ebb500", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c54acf6c-683a-4b7e-8eb7-8f57aeb7f659", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "e6cf93545fa9609145104c76cd567f33f0bc440a0bf2d9ba45407613ac7ae4c9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "08a3ffba-e507-44da-9b62-fc71d2493d88", "node_type": "1", "metadata": {}, "hash": "9ded12e5079a7f7043b2af7b7e82c3c6f22a8c60fd9bd74a1fed4b610e1c95a0", "class_name": "RelatedNodeInfo"}}, "text": "Selon lui, \u00ab l\u2019homme saint \u00bb serait devenu le principal \n\u00e9vang\u00e9lisateur des communaut\u00e9s rurales qui subsistaient \u00e0 la marge de la civilit\u00e9 chr\u00e9tienne \ntardo-antique. Hors de la hi\u00e9rarchie officielle, les holy men form\u00e8rent aux yeux des \npopulations rurales superficiellement christianis\u00e9es, les pagani, des r\u00e9f\u00e9rents et des arbitres \nalternatifs, \u00e0 la fois proches et charismatiques. Selon Brown, ils r\u00e9pondirent \u00e0 une \u00ab crise \nde la libert\u00e9 \u00bb qui aurait caract\u00e9ris\u00e9 un monde tardo-antique o\u00f9 les institutions \u00e9taient \nremplac\u00e9es par des relations interpersonnelles8. Brown a essentiellement fond\u00e9 son mod\u00e8le \nsur des r\u00e9cits hagiographiques grecs et syriaques des ve et vie si\u00e8cle o\u00f9 les \u00ab hommes saints \u00bb \nadoptaient fr\u00e9quemment un mode paradoxal de retraite au milieu du monde qui avait \u00e9t\u00e9 \ninvent\u00e9 par Sim\u00e9on le Stylite (m. 459)9. De fait il s\u2019est appuy\u00e9 sur les Vies de ce saint et sur \ncelles de plusieurs des reclus de la p\u00e9riode ant\u00e9islamique qui s'inspir\u00e8rent de son asc\u00e8se \nspectaculaire et sa stature d\u2019arbitre des communaut\u00e9s. \n\nCet article a pour objectif d\u2019aborder la figure du stylite dans les litt\u00e9ratures arabo-\nmusulmanes et syriaques d\u2019\u00e9poque h\u00e9girienne. Nous nous interrogerons sur son impact \n\u00e0 l\u2019\u00e9gard des communaut\u00e9s chr\u00e9tiennes apr\u00e8s la conqu\u00eate et sur les contestations qu\u2019ils \nprovoqu\u00e8rent. Nous envisagerons \u00e9galement la perception de ces anachor\u00e8tes aux colonnes \nchez les auteurs arabo-musulmans et le d\u00e9veloppement progressif d\u2019une forme parall\u00e8le \nd\u2019opposition \u00e0 ces pratiques, alors que l\u2019islam se consolidait en tant que religion. Nous \nmontrerons que la figure du stylite constitue un point de fixation central de la civilisation \n\n5.  J. Trimingham, Christianity among the Arabs in Pre-Islamic Times (Londres : Longman, 1979), 233 : \u00ab A \npeculiar form of Syrian asceticism that attracted bedouin Arabs was Stylitism. \u00bb\n\n6.  P. Brown, \u00ab The Rise and Function of the Holy Man in Late Antiquity \u00bb, Journal of Roman Studies 61 \n(1971) : 80\u2012101. Le pr\u00e9sent travail s\u2019inscrit dans le prolongement d\u2019une communication pour la journ\u00e9e d\u2019\u00e9tude \ndoctorale de l\u2019\u00c9cole Doctorale 1 (ED 22) de Sorbonne Universit\u00e9 le 15/12/2018 : \u00ab Confusions et d\u00e9limitations \nconfessionnelles au premier si\u00e8cle de l\u2019h\u00e9gire. Les Arabes face au christianisme. \u00bb Nous y avons pris pour point \nde d\u00e9part l\u2019intuition de Peter Brown et de John Trimingham. La mise au contact des Arabes avec le ph\u00e9nom\u00e8ne \ndu stylitisme syro-m\u00e9sopotamien, en particulier miaphysite, depuis l\u2019\u00e9poque de Saint Sim\u00e9on jusqu\u2019au d\u00e9but \nde l\u2019\u00e9poque h\u00e9girienne, et la r\u00e9alit\u00e9 sous-tendue par ce topos litt\u00e9raire et historiographique est partiellement \nabord\u00e9 dans un article s\u00e9par\u00e9 : S. Pierre, \u00ab Le d\u00e9veloppement du stylitisme et l\u2019enjeu de la christianisation des \nArabes en Syrie-M\u00e9sopotamie tardo-antique (ve\u2013viiie si\u00e8cles) \u00bb, Camenulae, \u00e0 para\u00eetre.\n\n7.  Brown, \u00ab Holy Man \u00bb, 87\u201293.\n8.  Ibid., 99. Sur la question du d\u00e9veloppement de l\u2019asc\u00e9tisme, la r\u00e9f\u00e9rence incontournable reste A. V\u00f6\u00f6bus, \n\nHistory of Asceticism in the Syrian Orient. A Contribution to the History of Culture in the Near East (Louvain : \nCSCO, 1958).\n\n9.", "start_char_idx": 8369, "end_char_idx": 11472, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "08a3ffba-e507-44da-9b62-fc71d2493d88": {"__data__": {"id_": "08a3ffba-e507-44da-9b62-fc71d2493d88", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0e922380-61e8-461d-b065-349781ebb500", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "d5ff16b2748c1d9a4753db3a141811f4ff62408211660724dc5de0bd5f01bd8a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "551cdc9c-338b-4782-becc-80bfdfcd01b5", "node_type": "1", "metadata": {}, "hash": "23234b2a3aafd6b762606097bb1036f8cd000c4642a923a8a0e72448fbf32941", "class_name": "RelatedNodeInfo"}}, "text": "9.  Brown, \u00ab Holy Man \u00bb, 83, 88, 90, 92 et 96. \u00c0 propos du culte chalc\u00e9donien de Sim\u00e9on le Stylite en Syrie du \nnord, on se reportera \u00e0 J. Nasrallah, \u00ab Le couvent de Saint Sim\u00e9on l\u2019Al\u00e9pin. T\u00e9moignages litt\u00e9raires et jalons sur \nl\u2019histoire \u00bb, Parole de l\u2019Orient 1 (1970) : 327\u201356 et J. Nasrallah, \u00ab Couvents de la Syrie du nord portant le nom de \nSim\u00e9on \u00bb, Syria 49, no 1/2 (1972) : 127\u201359 ; il utilise beaucoup la vie de Daniel le Stylite (m. 493) qui officia ensuite \nsurtout \u00e0 Constantinople.\n\nhttps://www.academia.edu/41110071/Le_d%C3%A9veloppement_du_stylitisme_et_lenjeu_de_la_christianisation_des_Arabes_en_Syrie-M%C3%A9sopotamie_tardo-antique_Ve-VIII_e_si%C3%A8cles_\nhttps://www.academia.edu/41110071/Le_d%C3%A9veloppement_du_stylitisme_et_lenjeu_de_la_christianisation_des_Arabes_en_Syrie-M%C3%A9sopotamie_tardo-antique_Ve-VIII_e_si%C3%A8cles_\n\n\n177  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  178\n\ntardo-antique des d\u00e9buts de l\u2019Islam. Elle semble avoir constitu\u00e9, autant pour les autorit\u00e9s \narabo-musulmanes que syro-orthodoxes, un mod\u00e8le de pi\u00e9t\u00e9 et une figure \u00e0 respecter, et en \nm\u00eame temps, un rival et un danger pour le bon ordre du troupeau. Cette position m\u00e9diane \nlaisse supposer que leur influence de holy man aupr\u00e8s des communaut\u00e9s rurales n\u2019est pas \nqu\u2019un topos, ou un simple motif canonique r\u00e9p\u00e9titif, mais qu\u2019ils constitu\u00e8rent bel et bien \ndes agents essentiels de la christianisation des agriculteurs (pagani) et des pasteurs (a\u02bfr\u0101b). \nLes dirigeants de ces communaut\u00e9s exerc\u00e8rent diverses pressions afin de sauvegarder leur \nautorit\u00e9 politique et religieuse. Plus largement, nous mettrons en \u00e9vidence un exemple \nd\u2019\u00e9changes interculturels entre les litt\u00e9ratures chr\u00e9tiennes et musulmanes \u00e0 l\u2019\u00e9gard d\u2019une \nfigure commune.\n\nAvant Trimingham, Brown avait aussi eu l\u2019intuition, sans vraiment l\u2019approfondir, que \n\u00ab les b\u00e9douins furent parmi [les] premiers clients10 \u00bb de ces hommes saints. Les r\u00e9cits \nhagiographiques qui leurs sont consacr\u00e9s accordent en effet une place non n\u00e9gligeable \naux arabophones pastoraux (sarak\u00e8noi en grec et \u1e6dayy\u0101y\u0113 en syriaque), et m\u00eame, dans \nune certaine mesure, \u00e0 l\u2019aristocratie arabe. La question de l\u2019influence des stylites dans \nce processus a \u00e9t\u00e9 abord\u00e9e successivement par Henri Lammens11 et Fran\u00e7ois Nau12, puis \nJohn Trimingham13 et Juda Segal14 et plus r\u00e9cemment par Elizabeth Fowden15, Theresia \nHainthaler16 et Greg Fisher17. Cependant, ils ont pour l\u2019essentiel \u00e9vit\u00e9 les sources arabo-\nmusulmanes et syro-orthodoxes traitant du ph\u00e9nom\u00e8ne \u00e0 l\u2019\u00e9poque h\u00e9girienne18.", "start_char_idx": 11470, "end_char_idx": 14037, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "551cdc9c-338b-4782-becc-80bfdfcd01b5": {"__data__": {"id_": "551cdc9c-338b-4782-becc-80bfdfcd01b5", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "08a3ffba-e507-44da-9b62-fc71d2493d88", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "be070d5233969192571250a4881132566533a7f010e09e0a3e8533e8cb08fed6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8c99ac90-2c06-4f39-9c89-a551c2fa1419", "node_type": "1", "metadata": {}, "hash": "f0fd572c8f58fc2a14bf38f5b03ef2f6ea733954a0fc402dc8d633565fd2b979", "class_name": "RelatedNodeInfo"}}, "text": "Sim\u00e9on et Daniel les Anciens, ainsi que leurs disciples homonymes de la fin du vie \nsi\u00e8cle, semblent avoir \u00e9t\u00e9 des partisans du concile de Chalc\u00e9doine qui, en 451, avait \u00e9tabli \nle dyophysisme officiel romain19. Pourtant, leur patronage fut tout autant revendiqu\u00e9 \n\n10.  Brown, \u00ab Holy Man \u00bb, 83.\n11.  H. Lammens, \u00ab Un po\u00e8te royal \u00e0 la cour des Omeyyades \u00bb, Revue de l\u2019Orient chr\u00e9tien 8 (1903) : 325\u201287 et \n\n9 (1904) : 32\u201364, ici 34 and 36\u201237. Il a mis l\u2019accent sur la symbolique de la lampe et eu l\u2019intuition que la \u1e63awma\u02bfa \ny avait quelque chose en rapport, voir infra.\n\n12.  F. Nau, Les Arabes chr\u00e9tiens de M\u00e9sopotamie et de Syrie du viie au viiie si\u00e8cle (Paris : Cahiers de la Soci\u00e9t\u00e9 \nasiatique, 1933), 37\u201238 et 104.\n\n13.  Trimingham, Christianity among the Arabs, 143, 158, 189 et 229.\n14.  Segal, \u00ab Arabs in Syriac Literature \u00bb, 104\u20125 et 116\u201217 ; sur la particularit\u00e9 syrienne du stylitisme, voir F. \n\nTrombley, Hellenic Religion and Christianization, c. 370\u2013529 (Leyde : Brill, 1993) et D. T. M. Frankfurter, \u00ab Stylites \nand Phallobates. Pillar Religions in Late Antique Syria \u00bb, Vigiliae Christianae 44, no 2 (1990) : 168\u201398. \n\n15.  E. K. Fowden, The Barbarian Plain. Saint Sergius between Rome and Iran (Berkeley : University of \nCalifornia Press, 1999), 40 ; E. K. Fowden, \u00ab Des \u00e9glises pour les arabes, pour les nomades ? \u00bb, dans Les \u00e9glises en \nmonde syriaque, \u00e9d. F. Briquel-Chatonnet, 391\u2012412 (Paris : Geuthner, 2013), 401. \n\n16.  T. Hainthaler, \u00ab Christian Arabs before Islam. A Short Overview \u00bb, dans People from the Desert. Pre-Islamic \nArabs in History and Culture. Selected Essays, \u00e9d. N. Al-Jallad, 29\u201344 (Wiesbaden : Reichert, 2012), 40.\n\n17.  G. Fisher, Between Empires. Arabs, Romans, and Sasanians in Late Antiquity (Oxford : Oxford University \nPress, 2011), 36\u201237 et 44.\n\n18.  Voir le bilan historiographique de la question dans Pierre, \u00ab Stylitisme et christianisation des Arabes \u00bb.\n19.  Sur cet enjeu, voir l\u2019approche de P. Peeters, Le tr\u00e9fonds oriental de l\u2019hagiographie byzantine (Bruxelles : \n\nSoci\u00e9t\u00e9 des Bollandistes, 1950), 93\u2012136, ici 97\u2012101 il consid\u00e8re que le saint homme \u00e9tait bel et bien dyophysite et \n134\u201236 que ce ne fut que tardivement que son sanctuaire passa aux mains des miaphysites. Nous retrouvons dans \nJ. Nasrallah, \u00ab L\u2019orthodoxie de Sim\u00e9on Stylite l\u2019Al\u00e9pin et sa survie dans l\u2019\u00c9glise Melchite \u00bb, Parole de l\u2019Orient 2, \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  178\n\npar les miaphysites.", "start_char_idx": 14040, "end_char_idx": 16507, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8c99ac90-2c06-4f39-9c89-a551c2fa1419": {"__data__": {"id_": "8c99ac90-2c06-4f39-9c89-a551c2fa1419", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "551cdc9c-338b-4782-becc-80bfdfcd01b5", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "ae32f845e60b2be41b3930d7fcf4a8db1c4d37303a4299fb6945e6c321c9f7de", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "feaa24b1-8b7a-493a-9cf6-52aa651d9ff8", "node_type": "1", "metadata": {}, "hash": "b963d1c70e5c8cfe0388164431a82eda72c6b0b0074dd896a400df067afb3559", "class_name": "RelatedNodeInfo"}}, "text": "Emmanuel Soler propose que les adeptes de cette asc\u00e8se se fussent \nrefus\u00e9s \u00e0 prendre une position christologique tranch\u00e9e20, et que cet exercice aurait \u00e9t\u00e9 \nplus tard repr\u00e9sentatif d\u2019une position m\u00e9diane. Selon lui, aucun point de vue, miaphysite \nou chalc\u00e9donien n\u2019est r\u00e9ellement plus \u00ab authentique \u00bb que l\u2019autre21. En outre, le complexe \narchitectural de Qal\u02bfat Sim\u02bf\u0101n ne peut \u00eatre sp\u00e9cifi\u00e9 comme typiquement chalc\u00e9donien sur \ndes fondements architecturaux22 et, \u00e0 l\u2019inverse, il serait erron\u00e9 ou excessif de consid\u00e9rer \nqu\u2019il aurait \u00e9t\u00e9 compl\u00e8tement privatis\u00e9 par les anti-chalc\u00e9doniens \u00e0 la fin du vie si\u00e8cle23. \nLes clercs et les ermites chr\u00e9tiens \u00e9taient partag\u00e9s en courants et n\u2019avaient pas encore \n\u00e9tablis d\u2019\u00c9glises herm\u00e9tiquement distinctes dans le Dioc\u00e8se d\u2019Orient romain tandis que \nl\u2019organisation de l\u2019\u00c9glise sassanide ne se d\u00e9finit comme une \u00ab \u00c9glise de l\u2019Orient \u00bb qu\u2019\u00e0 la \ntoute fin du vie si\u00e8cle au plus t\u00f4t24. D\u00e8s lors, tout en maintenant des formes de cohabitations, \nles religieux se disputaient \u00e2prement les sites cultuels, les monast\u00e8res, ainsi que les lieux de \nm\u00e9moire des martyrs et des saints hommes et les grands sanctuaires \u00e0 festival ; mais aussi \nles colonnes pour stationner25. \n\nEn revanche, cette forme d\u2019asc\u00e8se est compl\u00e8tement inconnue dans l\u2019\u00c9glise de Perse/de \nl\u2019Orient, y compris, autant que nous puissions le savoir, parmi les communaut\u00e9s miaphysites. \nIl s\u2019agit donc d\u2019une sp\u00e9cificit\u00e9 syrienne, qui constitua un pilier de la politique monastique \ndes diff\u00e9rents courants oppos\u00e9s. Les sources syro-orthodoxes confirment l\u2019importance \ndu stylitisme parmi les partisans de S\u00e9v\u00e8re d\u00e8s le d\u00e9but du vie si\u00e8cle et ensuite \u00e0 l\u2019\u00e9poque \nde Jacques Barad\u00e9e (m. 578), en particulier apr\u00e8s leur disgr\u00e2ce cons\u00e9cutive \u00e0 la mort de \nJustinien (r. 527\u201365)26. Jean d\u2019\u00c9ph\u00e8se (m. v. 580) souligne en effet l\u2019importance de cette \nfigure dans sa formation chr\u00e9tienne et celle de sa communaut\u00e9 rurale. Ainsi, il existait \ndans son village natal une colonne occup\u00e9e par un certain Abraham, dont les habitants \n\nno 2 (1971) : 345\u201265, \u00e0 345\u201248 des arguments en faveur d\u2019un Sim\u00e9on \u00ab h\u00e9r\u00e9tique \u00bb du point de vue chalc\u00e9donien, \net la prise de position de l\u2019auteur qui rejoint celle de Paul Peeters. Plus r\u00e9cemment, la mise au point \u00e0 propos \nde la tradition hagiographique par B. Caseau, \u00ab Sym\u00e9on Stylite l\u2019Ancien entre puanteur et parfum \u00bb, Revue \ndes \u00e9tudes byzantines 63 (2005) : 71\u201296, ici 73\u201283 et au sujet de sa confession \u00e9ventuelle : E. Soler, \u00ab La figure \nde Sym\u00e9on Stylite l\u2019Ancien et les controverses christologiques des ve\u2013vie si\u00e8cles en Orient \u00bb, dans Dieu(x) et \nhommes. Histoire et iconographie des soci\u00e9t\u00e9s pa\u00efennes et chr\u00e9tiennes de l\u2019antiquit\u00e9 \u00e0 nos jours. M\u00e9langes \nen l\u2019honneur de Fran\u00e7oise Thelamon, \u00e9d. S. Crogiez-P\u00e9trequin, 187\u2013210 (Caen : Publications des universit\u00e9s de \nRouen et du Havre, 2005), 196\u201299. \n\n20.  Soler, \u00ab La figure de Sym\u00e9on Stylite \u00bb, 196\u201299.\n21.", "start_char_idx": 16508, "end_char_idx": 19405, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "feaa24b1-8b7a-493a-9cf6-52aa651d9ff8": {"__data__": {"id_": "feaa24b1-8b7a-493a-9cf6-52aa651d9ff8", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8c99ac90-2c06-4f39-9c89-a551c2fa1419", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "51f13286bde938b757aa069692ec9ee5a83634c5ae2d4947724330f3673c3595", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ce054bed-3a43-42cd-b5f2-ee759d85318b", "node_type": "1", "metadata": {}, "hash": "33bbd6331d52f863e99aeb9cef04fef814cd24ad678dec7666aa5cb896c83210", "class_name": "RelatedNodeInfo"}}, "text": "21.  Ibid., 209\u201210.\n22.  Ibid., 205\u20126.\n23.  Ibid., 208\u20129.\n24.  Dans une formule encore ambig\u00fce chez le catholicos Ezechiel (r. 570\u201381), Synodicon orientale ou recueil \n\nde synodes nestoriens, \u00e9d. J.-B. Chabot (Paris : Imprimerie nationale, 1902), 111 puis explicitement sous Sabr-I\u0161\u014d\u02bf \n(r. 596\u2013604) (ibid., 206) ; voir aussi l\u2019avis de S. Brelaud, \u00ab Pr\u00e9sences chr\u00e9tiennes en M\u00e9sopotamie durant l\u2019\u00e9poque \nsassanide (iiie\u2013viie si\u00e8cles). G\u00e9ographie et soci\u00e9t\u00e9 \u00bb (PhD diss., Sorbonne Universit\u00e9, 2018), 220, n. 1235, qui reporte \nl\u2019\u00e9mergence d\u2019une telle \u00c9glise r\u00e9gionale au viiie si\u00e8cle. \n\n25.  I. Pe\u00f1a, P. Castellana et R. Fernandez, Les stylites syriens (Milan : Franciscan Printing Press, 1975), 65.\n26.  Michel le Syrien, Chronique, 281 ; Pe\u00f1a, Castellana et Fernandez, Stylites syriens, 62 ; A. Palmer, Monk \n\nand Mason on the Tigris Frontier. The Early History of Tur \u2018Abdin (Londres : Cambridge University Press, 1990), \n79 et 113\u201214.\n\n\n\n179  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  180\n\nauraient exig\u00e9 que M\u0101r\u016bn, son fr\u00e8re, prenne \u00e0 sa mort la succession27. Andrew Palmer a \nnotamment \u00e9tudi\u00e9 le d\u00e9veloppement du stylitisme dans le \u1e6c\u016br \u02bfAbd\u012bn28 constatant qu\u2019il \u00e9tait \nd\u00e9lib\u00e9r\u00e9ment inspir\u00e9 du mod\u00e8le du saint antiochien Sim\u00e9on l\u2019Ancien. Il a d\u00e9montr\u00e9 que les \nstylites, appel\u00e9s es\u1e6d\u016bn\u014dr\u0113 (ceux de la colonne : es\u1e6d\u016bn\u014d), occup\u00e8rent une place pr\u00e9\u00e9minente \ndans l\u2019imaginaire syro-orthodoxe des deux premiers si\u00e8cles de l\u2019Islam29. En tant que holy \nmen, ils pass\u00e8rent du statut de marginaux charismatiques \u00e0 celui d\u2019\u00e9tape n\u00e9cessaire du \ncursus spirituel des \u00ab solitaires \u00bb (i\u1e25\u012bd\u014dy\u0113). \n\nParadoxalement, ils continu\u00e8rent \u00e0 occuper une position de rivaux potentiels de la \nhi\u00e9rarchie officielle30. Ils furent cibl\u00e9s par une politique d\u00e9lib\u00e9r\u00e9e de domestication du \nmonachisme \u00e0 partir de la fin du vie si\u00e8cle, aussi bien dans l\u2019espace syriaque occidental que \ndans le monde sassanide, o\u00f9, il faut le r\u00e9p\u00e9ter, la mode stylitisme ne fit pas recette. Dans \nle monde romain et post-romain du \u0160\u0101m et de Jaz\u012bra, en revanche, l\u2019expression est\u016bn\u014dr\u014d \nfinit, au tournant de l\u2019h\u00e9gire, par d\u00e9signer un grand nombre de genres de r\u00e9clusion. Pour \nla plupart, ils habitaient des tours plut\u00f4t que des \u00ab colonnes \u00bb de r\u00e9cup\u00e9ration romaines \n(ou construites pour l\u2019occasion)31. Souvent, ces \u00e9difices occupaient le voisinage de l\u2019enclos \ndu monast\u00e8re, voire en \u00e9tait le c\u0153ur battant, l\u2019axis mundi.", "start_char_idx": 19402, "end_char_idx": 21819, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ce054bed-3a43-42cd-b5f2-ee759d85318b": {"__data__": {"id_": "ce054bed-3a43-42cd-b5f2-ee759d85318b", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "feaa24b1-8b7a-493a-9cf6-52aa651d9ff8", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "ba9bdc9af8d03f62cec01e61eab05c1e70f0ffc9f5cbb15a933b79468839d42e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b793c9ae-b41b-4e1a-9e12-bdd998ce17aa", "node_type": "1", "metadata": {}, "hash": "c08e22b697a62bfc7e61a94a8504c6a1aa65abcd84225a113744df0b35e87a0e", "class_name": "RelatedNodeInfo"}}, "text": "\u00c0 l\u2019\u00e9poque islamique, cette \ninstitution \u00e9tait devenue centrale, ainsi qu\u2019en atteste le \u00ab pilier \u00bb (es\u1e6d\u016bn\u014d) qui donne \nson nom au principal monast\u00e8re occup\u00e9 par le patriarcat miaphysite jaz\u012brien \u00e0 l\u2019\u00e9poque \nabbasside32. Plusieurs autres autorit\u00e9s importantes de l\u2019\u00c9glise syro-orthodoxe, destin\u00e9es \u00e0 \n\n27.  Palmer, Monk and Mason, 106 ; Jean d\u2019\u00c9ph\u00e8se, \u00ab Lives of the Eastern Saints. IV: Next the Fourth History, \nof the Saints Abraham and Maro the Brothers \u00bb, \u00e9d. E. W. Brooks, Patrologia Orientalis 17 (1923) : 56\u201284, ici 56\u201257, \n59\u201260, 69\u201270, 78 et 82\u201284 ; cet exemple est d\u00e9taill\u00e9 dans Pierre, \u00ab Stylitisme et christianisation des Arabes \u00bb.\n\n28.  Massif de collines arides situ\u00e9es entre Nisibe, M\u0101rd\u012bn et Amid.\n29.  Palmer, Monk and Mason, 106.\n30.  Bar H\u00e9braeus, Nomocanon Gregorii Barhebraei, \u00e9d. P. Bedjan (Leipzig : O. Harrassowitz, 1898), 113 ; \n\ntraduction dans F. Nau, Les canons et les r\u00e9solutions canoniques (Paris : P. Lethielleux, 1906), 94 ; Dad-I\u0161\u014d\u02bf \nQa\u1e6dr\u0101y\u0101, Trait\u00e9 sur la solitude et la pri\u00e8re (Sept semaines de solitude) [Livre des degr\u00e9s], \u00e9d. A. Mingana (Toronto : \nWoodbrooke Studies, 1934), 201\u201247, ici 202 ; voir aussi C. Fauchon, \u00ab Les formes de vie asc\u00e9tique et monastique \nen milieu syriaque, ve\u2013viie si\u00e8cles \u00bb, dans Le monachisme syriaque, \u00e9d. F. Jullien, 37\u201263 (Paris : Geuthner, 2010), \nici 37, n. 4.\n\n31.  Fauchon, \u00ab Vie asc\u00e9tique \u00bb, 49. Voir les exemples \u00e9tudi\u00e9s par Palmer, Monk and Mason, 102, 105, 188 \net 217 et la lecture de A. Desreumaux, \u00ab L\u2019\u00e9pigraphie syriaque du monachisme \u00bb, dans Jullien, Le monachisme \nsyriaque, 261\u201290, ici 287 ; I. Pe\u00f1a, P. Castellana et R. Fernandez, Les reclus syriens. Recherches sur les anciennes \nformes de vie solitaire en Syrie (Milan : Franciscan Printing Press, 1980), 300\u2012301 ; sur les colonnes se reporter \n\u00e0 O. Callot et P.-L. Gatier, \u00ab Les stylites de l\u2019Antioch\u00e8ne \u00bb, dans Antioche de Syrie. Histoire, images et traces de la \nville antique, Lyon, 4\u20136 octobre 2001, \u00e9d. B. Cabouret, P.-L. Gatier et C. Saliou, 573\u201296 (Lyon : Soci\u00e9t\u00e9 des amis de \nla Biblioth\u00e8que Salomon-Reinach, 2004).\n\n32.  Selon Michel le Syrien, Chronique, 414, il fut \u00e9difi\u00e9 pour les r\u00e9fugi\u00e9s du couvent de Qdar d\u00e9truit par \nles envahisseurs \u00ab \u1e6cayy\u014dy\u0113 \u00bb dans les ann\u00e9es 630, th\u00e8me principal de la notice du \u00ab pr\u00eatre Thomas \u00bb dans \nle \u00ab Chronicon miscellaneum ad annum Domini 724 pertinens \u00bb, \u00e9d. E. W. Brooks, dans Chronica Minora 1, \n77\u2013155 (Paris : CSCO, 1903), 148, au sujet de cette chronique lire M. Debi\u00e9, L\u2019\u00e9criture de l\u2019histoire en syriaque.", "start_char_idx": 21820, "end_char_idx": 24314, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b793c9ae-b41b-4e1a-9e12-bdd998ce17aa": {"__data__": {"id_": "b793c9ae-b41b-4e1a-9e12-bdd998ce17aa", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ce054bed-3a43-42cd-b5f2-ee759d85318b", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "e2b2cd444ed3a201d683dc19518c3140c48525e469bbdde2f44943ada3272d20", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7467a5de-8e80-40af-baa0-3bec3b66b7e3", "node_type": "1", "metadata": {}, "hash": "df12435667d70f1a84220940db0e981838a6efe712ea551a9126a56b676f0341", "class_name": "RelatedNodeInfo"}}, "text": "Transmissions interculturelles et constructions identitaires entre hell\u00e9nisme et islam (Louvain : Peeters, 2015), \n545 ; autres mentions dans Michel le Syrien, Chronique, 492 et 753. \n\nIl existait \u00e9galement un  \u00ab couvent de [...] Speql\u016bs \u00bb (Michel le Syrien, Chronique, 469) dans la r\u00e9gion de Ra\u02bes \nal-\u02bfAyn. Tr\u00e8s actif entre les ann\u00e9es 64/684 et 108/726, son nom d\u00e9riverait probablement du latin specula : \u00ab la \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  180\n\nune post\u00e9rit\u00e9 litt\u00e9raire et/ou \u00e0 de hautes fonctions \u00e9piscopales, s\u2019av\u00e8rent avoir \u00e9t\u00e9, \u00e0 un \nmoment ou \u00e0 un autre de leur carri\u00e8re, des stylites. Un grand nombre de ces personnalit\u00e9s \nfurent alors, directement ou non, en contact avec des Arabo-b\u00e9douins, voire responsables \nd\u2019entreprises plus ou moins explicitement destin\u00e9es \u00e0 leur \u00e9vang\u00e9lisation33. Ce faisant, les \nstylites devinrent de v\u00e9ritables arbitres, \u00e9ducateurs et, souvent, des chefs de communaut\u00e9s \nrurales, comme l\u2019ont observ\u00e9 Uriel Simonsohn et Mathieu Tillier34.\n\n2. Es\u1e6d\u016bn\u014d et \u1e63awma\u02bfa dans les d\u00e9buts de l\u2019Islam\n\n2.1. Les reclus, les stylites et \u00ab ceux des \u1e63awma\u02bfa-s \u00bb dans le testament (wa\u1e63iyya) d\u2019Ab\u016b Bakr  \n      (r. 11\u201313/632\u201334)\n\nLes sources syriaques rapportent plusieurs t\u00e9moignages explicites de rencontres \nd\u2019Arabes avec des stylites \u00e0 l\u2019\u00e9poque post-h\u00e9girienne. La Chronique anonyme jusqu\u2019en 1234 \nqui pr\u00e9serve une partie de la chronique civile perdue du patriarche Denys de Tell Ma\u1e25r\u0113  \n(r. 203\u201330/818\u201345) contient une mention particuli\u00e8rement suggestive. Elle attribue au \npremier calife Ab\u016b Bakr (r. 11\u201313/632\u201334) un discours destin\u00e9 aux troupes en partance pour \nla Syrie :\n\nAlors que les forces des Arabes (\u1e6cayy\u014dy\u0113) se pressaient \u00e0 sortir de \u00ab la cit\u00e9 \u00bb (Md\u012b(n)t\u014d \n= M\u00e9dine), Ab\u016b Bakr sortit avec eux et [. . .] leur d\u00e9clara : \n\n\u00ab Lorsque vous entrerez en ce pays (1) ne tuez ni vieillard, ni enfant, ni b\u00e9b\u00e9, ni femmes \n(2) ne faites point descendre les stylites de leur place (l\u014d t\u1e25att\u016bn \u0113s\u1e6d\u016bn\u014dr\u0113 men d\u016bk\u014dt\u014d) \n(3) ne nuisez point aux solitaires (i\u1e25\u012bd\u014dy\u0113) parce qu\u2019ils se sont d\u00e9vou\u00e9s eux-m\u00eames \n(pra\u0161\u016b naf \u0161 -h\u016bn) \u00e0 servir (npall\u1e25\u016bn) Dieu (4) n\u2019abattez pas les arbres et ne d\u00e9truisez \npoint les plantations (5) n\u2019\u00e9visc\u00e9rez point les b\u00eates, les b\u0153ufs et les moutons35. \u00bb\n\ntour de garde \u00bb (H. Takahashi and L Van Rompay, \u201cResh\u02bfayna, Theodosiopolis\u201d. Dans Encyclopedic Dictionary of \nthe Syriac Heritage, \u00e9dit\u00e9 par S. Brock et al., Piscataway : Gorgias, 2011, p. 351) \u00bb.\n\n33.  Selon Bar H\u00e9braeus, Gregorii Barhebraei Chronicon Ecclesiasticum quod e codice Musei Britannici \ndescriptum [.", "start_char_idx": 24316, "end_char_idx": 26870, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7467a5de-8e80-40af-baa0-3bec3b66b7e3": {"__data__": {"id_": "7467a5de-8e80-40af-baa0-3bec3b66b7e3", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b793c9ae-b41b-4e1a-9e12-bdd998ce17aa", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "3a13f8203ea3dfa528f65f5b2ffa50f1d43c1210c14fe6cebeef0ecd421630c0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "077575cc-893d-4f4d-956c-0c317cd967b6", "node_type": "1", "metadata": {}, "hash": "2e1421f9abbf8515d853cf9bb7bc3f692883ebdcb72f08773740a3f7c5ef791c", "class_name": "RelatedNodeInfo"}}, "text": ". .], \u00e9d. J.-B. Abbeloos et T. Lamy (Paris : Maisonneuve/Louvain : Peeters, 1874), 2. col. 151, Jean \nle Chionite fut lui-m\u00eame \u00e9lu m\u00e9tropolite dans le monast\u00e8re du Kn\u016b\u0161y\u014d de Sinj\u0101r, \u00e0 la succession de Paul qui y \nr\u00e9sidait \u00e9galement. Ce lieu est li\u00e9 aux tribus arabes chr\u00e9tiennes comme le sugg\u00e8re la mention explicite dans la \nVie d\u2019A\u1e25\u016bdemmeh ; Histoires d\u2019Ahoudemmeh et de Marouta, m\u00e9tropolitains jacobites de Tagrit et de l\u2019Orient \n(vie et viie si\u00e8cles), \u00e9d. F. Nau, Patrologia Orientalis 3 (1909) : 27\u201328 et comme lieu de formation de deux \u00e9v\u00eaques \nde tribus arabes, \u1e24ab\u012bb des Ban\u016b Ta\u0121lib sous Denys de Tell Ma\u1e25r\u0113 (r. 203\u201330/818\u201345) et Salomon des Ma\u02bfadd \nsous son successeur Jean III ; Mar\u016bt\u0101 est c\u00e9l\u00e8bre pour avoir fond\u00e9 le monast\u00e8re de \u02bfAyn Gag\u0101 non loin du \u1e6ear\u1e6f\u0101r \npour ses habitants et ses voyageurs, Vie de Mar\u016bt\u0101, 88 ; quant \u00e0 Th\u00e9odote d\u2019Amid, il est fameux pour avoir \nr\u00e9uni des foules de \u00ab chr\u00e9tiens et de \u1e6cayy\u014dy\u0113 \u00bb (et gu\u00e9ri un Arabe) : Vie de Th\u00e9odote, ms. M\u0101rd\u012bn, \u00c9glise des \nquarante martyrs, no 275, fos 237r\u2013296v, ici 270/548\u201349 ; 271/550\u201251 : publication de l\u2019\u00e9dition de sa Vie gar\u0161\u016bn\u012b \net traduction \u00e0 venir, par J. Tannous, A. Palmer et R. Hoyland.\n\n34.  U. Simonsohn, \u00ab Seeking Justice among the \u201cOutsiders\u201d. Christian Recourse to Non-ecclesiastical Judicial \nSystems under Early Islam \u00bb, Church History and Religious Culture 89, no 1\u20133 (2009) : 191\u2012216, voir 198\u201299 ; U. \nSimonsohn, A Common Justice. The Legal Allegiances of Christians and Jews under Early Islam (Philadelphie : \nUniversity of Pennsylvania Press, 2011), 36\u201237 ; M. Tillier, L\u2019invention du cadi. La justice des musulmans, des \njuifs et des chr\u00e9tiens aux premiers si\u00e8cles de l\u2019Islam (Paris : \u00c9ditions de la Sorbonne, 2017), 469.\n\n35.  Chronicon 1234, 240.\n\n\n\n181  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  182\n\nNaturellement, ce sont les deuxi\u00e8me et troisi\u00e8me clauses qui nous int\u00e9ressent ici. \nAjoutons que la chronique du patriarche Michel le Syrien (r. 561\u201395/1166\u201399), qui suit \ng\u00e9n\u00e9ralement de pr\u00e8s celle de son lointain pr\u00e9d\u00e9cesseur Denys36, ne conserva pas non plus \ncet \u00e9pisode. D\u00e8s lors, il est impossible de certifier que ce passage fut r\u00e9dig\u00e9 en syriaque au \nviiie ou au ixe si\u00e8cle. N\u00e9anmoins, l\u2019anonyme de la Chronique jusqu\u2019en 1234 l\u2019introduisit apr\u00e8s \navoir fait \u00e9tat de la r\u00e9partition des terres \u00e0 conqu\u00e9rir entre \u00ab quatre g\u00e9n\u00e9raux \u00bb, dont l\u2019un \naurait \u00e9t\u00e9 charg\u00e9 de soumettre les tribus arabes chr\u00e9tiennes37.", "start_char_idx": 26871, "end_char_idx": 29327, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "077575cc-893d-4f4d-956c-0c317cd967b6": {"__data__": {"id_": "077575cc-893d-4f4d-956c-0c317cd967b6", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7467a5de-8e80-40af-baa0-3bec3b66b7e3", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "fce69ea713b5ad385f11242bd8b9f2275c49c2487788fea042468704c9209f0f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b437dbce-bd19-46b6-b53c-34c95dbccdd9", "node_type": "1", "metadata": {}, "hash": "d95187c8798946cbc964e67b0fe6fec97e739e7d172798dfed6de32405adc7ae", "class_name": "RelatedNodeInfo"}}, "text": "Le discours du premier calife est bien connu dans l\u2019historiographie arabo-musulmane \nsous le nom de \u00ab recommandation (wa\u1e63iyya) d\u2019Ab\u016b Bakr \u00bb. Dans la version des G\u00e9n\u00e9alogies \ndes notables (Ans\u0101b al-a\u0161r\u0101f) de l\u2019historien al-Bal\u0101\u1e0fur\u012b (m. 280/893), le \u00ab successeur \u00bb \ndu Proph\u00e8te aurait adress\u00e9 \u00e0 Yaz\u012bd b. Ab\u012b Sufy\u0101n (m. 18/639) un discours tr\u00e8s semblable \n\u00e0 celui reproduit par Denys : \u00ab Vous trouverez un groupe (qawm) : ils se sont enferm\u00e9s \neux-m\u00eames (\u1e25abas\u016b anfusahum) dans des \u1e63awma\u02bfa-s, laissez-les (da\u02bf\u016bhum) ainsi que ce \no\u00f9 ils se sont enferm\u00e9s38. \u00bb Yaz\u012bd \u00e9tait le fr\u00e8re a\u00een\u00e9 de Mu\u02bf\u0101wiya, futur gouverneur de \nSyrie puis commandeur des croyants (r. 23\u201340/644\u201360 puis r. 41\u201360/661\u201380). Il correspond \nvraisemblablement \u00e0 l\u2019un des \u00ab quatre g\u00e9n\u00e9raux \u00bb qu\u2019Ab\u016b Bakr, selon une source chr\u00e9tienne \ncommune du VIIIe si\u00e8cle, exp\u00e9dia en Palestine et en Balq\u0101\u02be (Transjordanie). Selon toute \nvraisemblance, la source de Denys de Tell Ma\u1e25r\u0113 abr\u00e9gea et traduisit simplement une \ninformation tir\u00e9e de la tradition historiographique arabo-musulmane, \u00e0 l\u2019instar des \ntraditions sur la conqu\u00eate de Chypre ou la mort de Yazdgard (r. 11\u201330/632\u201351)39. De son \nc\u00f4t\u00e9, al-Bal\u0101\u1e0fur\u012b affirme avoir obtenu cette information (\u1e2babar) \u00e0 la lecture d\u2019Ibn Sa\u02bfd (m. \n230/845), lequel l\u2019avait entendue de son ma\u00eetre, le fameux al-W\u0101qid\u012b (m. v. 205/820) sans \nque ce dernier n\u2019eusse nullement recouru \u00e0 une quelconque chaine de transmission (isn\u0101d). \nSon contemporain Sayf b. \u02bfUmar (m. v. 180/796), \u00e0 en croire al-\u1e6cabar\u012b, aurait appris une \nsentence similaire du savant irakien al-\u1e24asan al-Ba\u1e63r\u012b (m. 110/728) : \u00ab Vous passerez par \ndes groupes (aqw\u0101m) qui se sont affair\u00e9s eux-m\u00eames (fara\u0121\u016b anfusahum) dans des \u1e63awma\u02bfa, \nlaissez-les \u00e0 ce \u00e0 quoi ils s\u2019affairent40. \u00bb \n\nT a n d i s  q u e  l e  t e x t e  s y r i a q u e  d i s t i n g u a i t  l e s  \u00ab  s t y l i t e s  ( e s \u1e6d \u016b n \u014d r \u0113 )  \u00bb  d e s \n\u00ab solitaires (\u012b\u1e25\u012bd\u014dy\u0113) \u00bb qui \u00ab se sont d\u00e9vou\u00e9s eux-m\u00eames (naf\u0161 -h\u016bn) \u00bb, les deux variantes \narabes abbassides fusionnaient en une seule cat\u00e9gorie : ceux \u00ab qui se sont enferm\u00e9s/affair\u00e9s \neux-m\u00eames (anfusahum) dans des \u1e63awma\u02bfa-s \u00bb. Par cons\u00e9quent, ce dernier terme traduisait \nles demeures des deux types de reclus de la version syriaque. En second lieu, l\u2019ordre du \ncalife consistait \u00e0 \u00ab abandonner/laisser \u00bb ces moines \u00e0 leurs affaires. Si la version syriaque \n\n36.", "start_char_idx": 29330, "end_char_idx": 31666, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b437dbce-bd19-46b6-b53c-34c95dbccdd9": {"__data__": {"id_": "b437dbce-bd19-46b6-b53c-34c95dbccdd9", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "077575cc-893d-4f4d-956c-0c317cd967b6", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "2ebcbca03874bfd6a38401e4ac958f3f1c315bde56ce23e8b4fb3661297da154", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bb824df6-3563-46ed-86f6-eef204bfaecc", "node_type": "1", "metadata": {}, "hash": "aef488362696188977d30e7d5fcc206a329d75383e0e3c94665c51d67e8450a9", "class_name": "RelatedNodeInfo"}}, "text": "Si la version syriaque \n\n36.  Si l\u2019on en croit l\u2019introduction de A. Palmer, The Seventh Century in the West-Syrian Chronicles (Liverpool : \nLiverpool University Press, 1993), 85\u2013103.\n\n37.  Arb\u02bf\u014d d\u0113n r\u012b\u0161ay-\u1e25ayl\u016bt\u014d d-e\u0161tadr(\u016b) men Ab\u016b Bakr [. . .] w-a\u1e25r\u014dn\u014d l\u016bqbal \u1e6cayy\u014dy\u0113 kris\u1e6dy\u014dn\u0113 d-ta\u1e25\u012bt \np\u016bqd\u014dn\u014d d-R\u016bm\u014dy\u0113. \n\n38.  Al-Bal\u0101\u1e0fur\u012b, Jumal ans\u0101b al-a\u0161r\u0101f, \u00e9d. S. Zakk\u0101r et R. Zirikl\u012b, 13 vol. (Beyrouth : D\u0101r al-Fikr, 1996\u20132005), \n10 : 113.\n\n39.  M. Debi\u00e9, \u00ab What Can We Learn from Syriac Historiography? \u00bb, dans Studies in Theophanes, vol. 19, \u00e9d. F. \nMontinaro et M. Jankowiak, 365\u201382 (Paris : Association des amis du Centre d\u2019histoire et civilisation de Byzance, \n2015), 379.\n\n40.  Al-\u1e6cabar\u012b, Ta\u02ber\u012b\u1e2b al-rusul wa-l-mul\u016bk, \u00e9d. M. de Goeje, 3 s\u00e9ries (Leyde : Brill, 1879), s\u00e9r. 1, 1850.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  182\n\n\u00e9tait explicitement en faveur des reclus, la \u00ab recommandation \u00bb (wa\u1e63iyya) arabe pr\u00e9servait \nretenue et ambigu\u00eft\u00e941. N\u00e9anmoins, ce passage reprenait le topos, bien ancr\u00e9 \u00e0 l\u2019\u00e9poque \nd\u2019Ibn Sa\u02bfd et de Denys, du respect d\u00fb aux moines et aux reclus de la part de conqu\u00e9rants \nnon-chr\u00e9tiens de la Syrie. En effet, selon une source arabe contemporaine, \u1e2aosr\u014d Ier  \n(r. 531\u201379), arch\u00e9type du despote \u00e9clair\u00e9, \u00e0 la fois pa\u00efen et juste, aurait lui aussi demand\u00e9 \n\u00e0 ses troupes en partance vers la Syrie \u00ab qu\u2019on laisse la \u1e63awma\u02bfa et qu\u2019on sorte du couvent \n(dayr)42. \u00bb \n\n\u02bfAbd al-Razz\u0101q al-\u1e62an\u02bf\u0101n\u012b (m. 211/827) rapporta aussi une version qui ressemble plus \nencore \u00e0 celle de la Chronique jusqu\u2019en 1234. Il l\u2019imputait \u00e0 une tradition de Ya\u1e25y\u0101 b. \nSa\u02bf\u012bd (m. 145/762), \u00e0 travers deux de ses ma\u00eetres du milieu du iie si\u00e8cle de l\u2019h\u00e9gire, Sufy\u0101n \nal-\u1e6eawr\u012b (m. 161/778) et Ibn Jurayj (m. 150/767). Ceci sugg\u00e8re que cette tradition \u00e9tait \nencore tout juste \u00e9mergeante au cours du iie/viiie si\u00e8cle. Le mu\u1e25addi\u1e6f ins\u00e9ra sa version dans \nla liste des r\u00e8gles du ius in bello en pays conquis. Comme dans le texte syriaque, apr\u00e8s avoir \naffirm\u00e9 : \u00ab Ne d\u00e9racinez aucun dattier, ne les br\u00fblez pas \u00bb, Ab\u016b Bakr aurait ainsi poursuivi : \n\u00ab Ne d\u00e9vastez ni ne d\u00e9pouillez (l\u0101 tajbun\u016b wa-l\u0101 ta\u0121lul\u016b) [. . .]", "start_char_idx": 31638, "end_char_idx": 33767, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bb824df6-3563-46ed-86f6-eef204bfaecc": {"__data__": {"id_": "bb824df6-3563-46ed-86f6-eef204bfaecc", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b437dbce-bd19-46b6-b53c-34c95dbccdd9", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "a30f74557749032e23228a5355f4f2b3205247f1b843f8462b355d94d0836935", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ae82df77-0076-4211-aa7a-f2fc3b8621b4", "node_type": "1", "metadata": {}, "hash": "ff204427dfd2c9c76e7642df4f0560f93e8447698aa50c7d6f194d440710edfd", "class_name": "RelatedNodeInfo"}}, "text": ". .] ceux qui se sont enferm\u00e9s \neux-m\u00eames, ceux qui sont dans les \u1e63awma\u02bfa-s43. \u00bb\n\nContrairement aux versions d\u2019al-Bal\u0101\u1e0fur\u012b et d\u2019al-\u1e6cabar\u012b, le discours (\u1e25ad\u012b\u1e6f) copi\u00e9 par \n\u02bfAbd al-Razz\u0101q distinguait deux propositions, \u00e0 l\u2019instar de la notice de la Chronique jusqu\u2019en \n1234 : (1) ceux qui se sont \u00ab reclus (\u1e24BS) eux-m\u00eames (anfusahum) \u00bb et (2) \u00ab ceux qui sont \ndans des \u1e63awma\u02bfa-s \u00bb. Le lecteur moderne pourrait le comprendre comme un accolement \n\u00e0 effet de redondance, classique en langue s\u00e9mitique. Pourtant, la comparaison avec la \nversion syriaque qui s\u00e9pare \u00e9galement les \u00ab stylites (es\u1e6d\u016bn\u014dr\u0113) \u00bb des \u00ab solitaires (\u012b\u1e25\u012bd\u014dy\u0113) \u00bb \nlaisse supposer que l\u2019auteur arabe du \u1e25ad\u012b\u1e6f souhaita d\u2019abord mentionner les reclus (\u1e25ab\u012bs-s) \nau sens large, puis aussi ceux qui r\u00e9sidaient dans les \u1e63awma\u02bfa-s. L\u2019auteur syriaque avait \nrapport\u00e9 une version d\u00e9taill\u00e9e de la wa\u1e63iyya d\u2019Ab\u016b Bakr qui r\u00e9servait aux stylites (es\u1e6d\u016bn\u014dr\u0113) \nune position particuli\u00e8re, qui, \u00e0 notre sens, \u00e9quivaut \u00e0 la partie \u1e63awma\u02bfa de la version arabe. \nIl semble donc que les informateurs d\u2019al-Bal\u0101\u1e0fur\u012b et d\u2019al-\u1e6cabar\u012b fusionn\u00e8rent dans un second \ntemps les deux cat\u00e9gories d\u2019asc\u00e8tes comme \u00ab ceux qui (1) se sont reclus (\u1e24BS) eux-m\u00eames \n(anfusahum) (2) dans des \u1e63awma\u02bfa-s \u00bb. Ainsi, chez les auteurs arabes d\u2019\u00e9poque abbasside, \nune partie, puis la totalit\u00e9 des reclus \u00e9taient suppos\u00e9s r\u00e9sider dans ces structures. D\u00e8s \nlors, ce vocable \u00e9quivalait-il au lieu de retraite qui, en syriaque, caract\u00e9risait les stylites :  \nla colonne (es\u1e6d\u016bn\u014d) ?\n\n2.2. L\u2019intuition de Lammens : la \u1e63awma\u02bfa comme tour de stylite\n\nSi la wa\u1e63iyya date v\u00e9ritablement d\u2019Ab\u016b Bakr, il est n\u00e9cessaire de comparer le sens de \n\u1e63awma\u02bfa dans la langue du compagnon du Proph\u00e8te avec le seul texte contemporain de ce \ndernier : le Coran lui-m\u00eame. Malheureusement, le terme n\u2019apparait qu\u2019une seule fois dans \nla vulgate othmanienne pr\u00e9serv\u00e9e, au nombre d\u2019une liste de vocables fl\u00e9chis au pluriel et se \n\n41.  Il est int\u00e9ressant d\u2019observer que les versions syriaques comme arabes insistent sur anfusahum/naf\u0161-h\u016bn.\n42.  Ab\u016b \u1e24an\u012bfa al-D\u012bnawar\u012b, al-A\u1e2bb\u0101r al-\u1e6diw\u0101l, \u00e9d. \u02bfA. \u02bf\u0100mir (Le Caire : D\u0101r I\u1e25y\u0101\u02be al-Kutub al-\u02bfArab\u012b, 1960), 88.\n43.  \u02bf Abd al-Razz\u0101q al-\u1e62an\u02bf\u0101n\u012b, al-Mu\u1e63annaf, \u00e9d. \u1e24.. R. al-A\u02bf\u1e93am\u012b, 11 vol. (Beyrouth : al-Maktab al-Isl\u0101m\u012b, 1983), \n\n5 : 199.", "start_char_idx": 33763, "end_char_idx": 36026, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ae82df77-0076-4211-aa7a-f2fc3b8621b4": {"__data__": {"id_": "ae82df77-0076-4211-aa7a-f2fc3b8621b4", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bb824df6-3563-46ed-86f6-eef204bfaecc", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "b17b8da449da10841773ee3ac53d3c5c12d6828f04ea874632f3861704e8a16b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bae5852f-302f-4abc-bcba-2b6e893b8dd9", "node_type": "1", "metadata": {}, "hash": "8f3878e0e687b52ede1d8a9dcf13d20fa9ce04a77b85de2edeeb280c462bd761", "class_name": "RelatedNodeInfo"}}, "text": "183  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  184\n\nr\u00e9f\u00e9rant \u00e0 des lieux de culte : \u00ab Si Dieu ne repoussait pas les hommes les uns des autres, alors \nauraient \u00e9t\u00e9 d\u00e9molis : \u1e63awma\u02bfa-s, \u00e9glises/synagogues (biya\u02bf), [lieux de] pri\u00e8res (\u1e63alaw\u0101t) et \n\u201cprosternatoires\u201d (mas\u0101jid) o\u00f9 est rappel\u00e9 le nom de Dieu !44 \u00bb \n\nCe verset quelque peu sibyllin fut accol\u00e9 \u00e0 d\u2019autres sentences sur le culte mekkois. D\u00e8s \nlors, il ne nous \u00e9claire pas vraiment sur la signification pr\u00e9cise des quatre termes. Tous \nd\u00e9signaient un type de lieu de culte monoth\u00e9iste sans qu\u2019il soit possible de discriminer \nl\u2019orientation confessionnelle de chacun, non plus que le rapport de la umma primitive \u00e0 \nl\u2019\u00e9gard de leurs occupants45. Toutefois, une seconde occurrence du premier si\u00e8cle de l\u2019h\u00e9gire \napporte un \u00e9clairage pr\u00e9cieux. Il s\u2019agit d\u2019un distique du po\u00e8te chr\u00e9tien al-A\u1e2b\u1e6dal al-Ta\u0121lib\u012b \n(m. v. 101/720)46, un des plus fameux a\u00e8des de la p\u00e9riode omeyyade, qui peut se traduire \napproximativement comme suit :\n\nQuant \u00e0 moi, au [nom du] Seigneur des chr\u00e9tiens en leurs c\u00e9l\u00e9brations (\u02bf\u012bd) \net des musulmans lorsque les r\u00e9unit l\u2019assembl\u00e9e (= le vendredi ? : juma\u02bf).  \n. . .Et au [nom du] Seigneur de tout reclus (\u1e25ab\u012bs) en haut (fawq) de sa \u1e63awma\u02bfa \nIl marche, peu lui importe le monde (duny\u0101) ou l\u2019envie (\u1e6dam\u02bf)47 !\n\nLammens, pr\u00eatre arabisant et historien orientaliste, avait d\u00e9j\u00e0 traduit ces vers en 1894 \ndans l\u2019une de ses premi\u00e8res publications consacr\u00e9es au Chantre des Omeyyades. Il avait \nassez naturellement restitu\u00e9 la troisi\u00e8me strophe \u00ab par le Dieu des anachor\u00e8tes, du haut de \nleurs ermitages48 \u00bb. Toutefois, dix ans plus tard, il avait repris l\u2019\u00e9tude du c\u00e9l\u00e8bre po\u00e8te de la \ncour marw\u0101nide49 et, avec une intuition de dialectisant, s\u2019\u00e9tait exclam\u00e9 : \n\nNous nous \u00e9tonnons que nous ayons pu nous y m\u00e9prendre jadis, ou que personne parmi \nles orientalistes n\u2019ait relev\u00e9 notre erreur. Car c\u2019en \u00e9tait une quand, \u00e0 la suite de certains \n\n44.  Qur\u02be\u0101n 22 : 40 : Law l\u0101 daf\u02bfu Ll\u0101h al-n\u0101sa ba\u02bf\u1e0dahum bi-ba\u02bf\u1e0din la-huddimat \u1e63aw\u0101mi\u02bfu wa-biya\u02bfun wa-\u1e63alaw\u0101tun \nwa-mas\u0101jidu yu\u1e0fkaru f\u012bh\u0101 ismu Ll\u0101hi ka\u1e6f\u012bran.\n\n45.  M. Azaiez, \u00ab Sourate 22 : Al-\u1e24ajj (Le P\u00e8lerinage) \u00bb, dans Le Coran des Historiens, sous la direction de \nM. A. Amir-Moezzi et G. Dye, 3 vols. (Paris : Le Cerf, 2019), 2/1 : 833 traduit \u00ab monast\u00e8res, \u00e9glises, synagogues, \net mosqu\u00e9es (ou \u201csanctuaires\u201d en g\u00e9n\u00e9ral) \u00bb.", "start_char_idx": 36030, "end_char_idx": 38416, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bae5852f-302f-4abc-bcba-2b6e893b8dd9": {"__data__": {"id_": "bae5852f-302f-4abc-bcba-2b6e893b8dd9", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ae82df77-0076-4211-aa7a-f2fc3b8621b4", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "37ebc0381b69ec0253c3561d9b8ab45f1de5f3d4e391481b488ffa589eeebccd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2ef57c0d-d7ed-4bbf-af62-80c7d16a0734", "node_type": "1", "metadata": {}, "hash": "fa8c8790b1235b9ed9c462d5c1a60e143fed62cef614754848e526a3e0c91907", "class_name": "RelatedNodeInfo"}}, "text": "\u00c0 propos de \u1e63awma\u02bfa, ils se fondent sur A. Jeffery, The Foreign \nVocabulary of the Qur\u02be\u0101n, (Baroda : Oriental Institute, 1938), 200\u2013201 qui a traduit \u00ab cloister \u00bb et pr\u00e9sum\u00e9 un \nemprunt \u00e9tranger, proposant, sur la foi de l\u2019usage gu\u00e8ze tardif, d\u2019y voir un mot d\u2019origine sudarabique, tout en \nconc\u00e9dant \u00ab though we have as yet no S. Arabian word with which to compare it \u00bb. Je remercie Antoine Borrut \npour m\u2019avoir rappel\u00e9 cette importante r\u00e9f\u00e9rence.\n\n46.  Sa c\u00e9l\u00e8bre ode (qa\u1e63\u012bda) en hommage \u00e0 la victoire de \u02bfAbd al-Malik en 72/691\u201392 a \u00e9t\u00e9 \u00e9tudi\u00e9e en d\u00e9tail \npar S. Stetkevych, \u00ab Umayyad Panegyric and the Poetics of Islamic Hegemony. Al-Akhta\u0323l\u2019s \u201cKhaffa al-Qati\u0304\u0323nu\u201d \u00bb, \nJournal of Arabic Literature 28, no 2 (1997) : 89\u2013122 ; voir aussi S. Stetkevych, \u00ab Al-Akh\u1e6dal at the Court of \u02bfAbd \nal-Malik. The Qa\u1e63ida and the Construction of Umayyad Authority \u00bb, dans Christians and Others in the Umayyad \nState, \u00e9d. A. Borrut et F. M. Donner, 129\u201355 (Chicago : Oriental Institute, 2016) ; A. Borrut, Entre m\u00e9moire et \npouvoir. L\u2019espace syrien sous les derniers Omeyyades et les premiers Abbassides (v. 72\u2013193/692\u2013809) (Leyde : \nBrill, 2011), 69, n. 23 souligne qu\u2019il serait utile de \u00ab mieux pr\u00e9ciser \u00bb \u00ab les conditions de transmission \u00bb du \npan\u00e9gyrique qui lui est attribu\u00e9. \n\n47.  Al-A\u1e2b\u1e6dal al-Ta\u0121lib\u012b, \u0160i\u02bfr al-A\u1e2b\u1e6dal (riw\u0101ya [. . .] \u02bfan Ab\u012b Sa\u02bf\u012bd al-Sukkar\u012b \u02bfan M. Ibn \u1e24ab\u012bb \u02bfan Ibn al-A\u02bfr\u0101b\u012b), \n\u00e9d. A. \u1e62\u0101li\u1e25\u0101n\u012b, 4 vol. (Beyrouth : Imprimerie catholique, 1891), 71, vv. 5\u20136. \n\n48.  Lammens, \u00ab Le chantre des Omiades \u00bb, 109 [16]. \n49.  Lammens, \u00ab Po\u00e8te royal \u00bb, 35\u201336.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  184\n\nlexicographes post\u00e9rieurs, nous avons rendu \u00ab \u1e63auma\u02bfa \u00bb par ermitage, sens que lui \nassignent le plus souvent les dictionnaires actuels. Ce n\u2019est l\u00e0 ni l\u2019unique ni surtout \nla primitive signification du terme, lequel se dit originairement d\u2019une construction \n\u00e9lev\u00e9e, se terminant en forme de tour ou de pyramide. C\u2019est ainsi que les minarets \ndes mosqu\u00e9es sont \u00e9galement appel\u00e9s \u1e63auma\u02bfa, et l\u2019ancien tombeau romain de Homs, \n\u00e0 forme pyramidale, porte encore ce dernier nom.", "start_char_idx": 38417, "end_char_idx": 40528, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2ef57c0d-d7ed-4bbf-af62-80c7d16a0734": {"__data__": {"id_": "2ef57c0d-d7ed-4bbf-af62-80c7d16a0734", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bae5852f-302f-4abc-bcba-2b6e893b8dd9", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "c02886993a9ead7d8eee1ab99edc7d9ce1a3e5dc5ccdd31de5e837383d2b6c57", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7feb878d-3e6d-465d-a732-528c3c0ec10f", "node_type": "1", "metadata": {}, "hash": "2a02be972158230bf9abfe1edb90f652342cd2a94b314cf3c71da1ef391873e8", "class_name": "RelatedNodeInfo"}}, "text": "La signification d\u2019ermitage s\u2019est \nd\u00e9velopp\u00e9e beaucoup plus tard, quand on avait perdu le souvenir de la vie des stylites \net peut-\u00eatre aussi sous l\u2019influence de cette hostilit\u00e9 contre le c\u00e9libat et l\u2019asc\u00e9tisme \nmonastiques, hostilit\u00e9 concr\u00e9tis\u00e9e dans cet aphorisme tr\u00e8s musulman : \u00ab les ermitages \ndes fid\u00e8les, ce sont leurs demeures50 \u00bb.\n\nLammens a alors propos\u00e9 de corriger sa premi\u00e8re traduction de \u1e63awma\u02bfa du sens tardif \net g\u00e9n\u00e9rique \u00ab d\u2019ermitage \u00bb \u00e0 celui d\u2019une \u00ab tour \u00bb de \u00ab stylite51 \u00bb. Il se fondait avant tout sur \nl\u2019usage courant du m\u00eame vocable pour d\u00e9signer les minarets des mosqu\u00e9es dont l\u2019apparence \nse rapprochait des tours de stylites de l\u2019espace syrien tardo-antique. L\u2019id\u00e9e d\u2019\u00e9l\u00e9vation, dans \nle distique d\u2019al-A\u1e2b\u1e6dal, r\u00e9sidait avant tout dans la pr\u00e9position \u00ab fawq \u00bb, un usage qu\u2019il est \ntentant de comparer \u00e0 celui d\u2019un \u1e25ad\u012b\u1e6f attribu\u00e9 \u00e0 \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib (r. 36\u201341/656\u201361), dans \nl\u2019ex\u00e9g\u00e8se d\u2019Ibn Wahb (m. 197/813), \u00e0 propos des moines (ruhb\u0101n)52. Le calife les aurait \nd\u00e9finis comme ceux qui \u00ab s\u2019enferment (\u1e24BS) eux-m\u00eames (anfusahum) en haut (\u02bfal\u0101) des \n\u1e63awma\u02bfa-s53 \u00bb. \n\nIl est aussi possible de rapprocher ce dispositif de celui du po\u00e8te al-\u02bfAtt\u0101b\u012b (m. 220/835) \nqui, d\u2019apr\u00e8s la \u00ab S\u00e9ance \u00bb (Muj\u0101lasa) mystique d\u2019Ab\u016b Bakr al-D\u012bnawar\u012b (m. 333/944), se serait \nexclam\u00e9 : \u00ab Alors que je passai pr\u00e8s d\u2019un couvent (dayr), j\u2019entendis un moine m\u2019appeler : je \nlevai la t\u00eate vers lui et appelai : \u201c\u00d4 moine !\u201d et il me regarda d\u2019en haut (a\u0161rafa \u02bfalayya)54. \u00bb \nSelon Ibn \u1e24anbal (m. 241/855) l\u2019asc\u00e8te isra\u00e9lite arch\u00e9typal nomm\u00e9 Jurayj devait \u00ab monter \n(\u1e63a\u02bfada) pour acc\u00e9der \u00e0 sa \u1e63awma\u02bfa \u00bb55. Ici encore, la \u1e63awma\u02bfa consiste en une retraite \nmonastique en hauteur56. Toutefois Lammens n\u2019a jamais \u00e9tay\u00e9 son hypoth\u00e8se et on ne peut \nd\u00e9duire sans \u00e9quivoque qu\u2019\u00ab en haut \u00bb (fawq, \u02bfal\u0101) d\u00e9signe une tour d\u2019ermitage \u00e0 l\u2019exclusion, \npar exemple, d\u2019une grotte de montagne ou du sommet pyramidal d\u2019un tertre57. Il existe \n\n50.  Ibid., 36.\n51.  Ibid., 34\u201336. \n52.  Dans Qur\u02be\u0101n 18 : 103\u20134.\n53.  Al-\u1e6cabar\u012b, J\u0101mi\u02bf al-bay\u0101n \u02bfan ta\u02bew\u012bl al-Qur\u02be\u0101n, \u00e9d. A. M. \u0160\u0101kir, 24 vol. (Le Caire : D\u0101r al-Ma\u02bf\u0101rif, 1961), 18 : \n\n126.\n54.  Ab\u016b Bakr al-D\u012bnawar\u012b, al-Muj\u0101lasa wa-jaw\u0101hir al-\u02bfilm, \u00e9d. M. \u0100l Salm\u0101n, 10 vol. (Bahrain : D\u0101r Ibn \u1e24azm, \n\n1998), 3 : 365.\n55.", "start_char_idx": 40529, "end_char_idx": 42772, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7feb878d-3e6d-465d-a732-528c3c0ec10f": {"__data__": {"id_": "7feb878d-3e6d-465d-a732-528c3c0ec10f", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2ef57c0d-d7ed-4bbf-af62-80c7d16a0734", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "4b686b9d1b534617c769f66a8ed08afbffad1298fba44dccfe292d6b6ce3b01b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "97e5f6d3-91d5-4eb6-b9de-e1548388602f", "node_type": "1", "metadata": {}, "hash": "3d532d7939eaec949f3d24a97354972893a82576925cc8d6964d5a3e5476e186", "class_name": "RelatedNodeInfo"}}, "text": "55.  Ibn \u1e24anbal, Musnad, \u00e9d. A. \u0160\u0101kir, 8 vol. (Le Caire : D\u0101r al-\u1e24ad\u012b\u1e6f, 1995), 8 : 155.\n56.  J.-M. Fiey, Assyrie chr\u00e9tienne 3 (Beyrouth : Institut de lettres orientales, 1968), 242\u201343 avait observ\u00e9 que \n\nles ruines des monast\u00e8res du B\u0113t Aram\u0101y\u0113 \u00e9taient souvent appel\u00e9es al-q\u0101\u02beim : \u00ab les dress\u00e9s \u00bb.\n57.  Cette hypoth\u00e8se fut \u00e0 la fois reprise et critiqu\u00e9e par Trimingham, Christianity among the Arabs, 233\u201335 \n\nqui pourtant ne cite pas Lammens lorsqu\u2019il traduit le vers. N\u00e9anmoins, il critique l\u2019emploi univoque de \u1e63awma\u02bfa \ncomme colonne et rappelle son emploi comme ermitage au sens large dans al-\u1e6cabar\u012b \u00e0 propos du moine Ba\u1e25\u012bra : \n\u00ab The Arabic term sawma\u02bfa has caused confusion. This term was applied to any elevated structure. The Taghlib\u012b \n\n\n\n185  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  186\n\nde nombreuses occurrences de r\u00e9clusions qui sont, symboliquement ou r\u00e9ellement, \u00ab en \nhauteur \u00bb, sans qu\u2019il soit possible de garantir qu\u2019il s\u2019agisse toujours d\u2019une colonne de stylite. \nC\u2019est notamment le cas, dans l\u2019espace ex-sassanide, de ceux des moines \u00ab qui ont choisi \nla station et ne descendent point \u00e0 terre \u00bb que le m\u00e9tropolite Mar\u016bt\u0101 (m. 28/649) aurait \ninstall\u00e9s pr\u00e8s d\u2019un couvent58. \n\nN\u00e9anmoins, il est possible d\u2019affirmer qu\u2019au ive/xe si\u00e8cle, le terme syriaque d\u00e9signant la \ncolonne du stylite (es\u1e6d\u016bn\u014d) pouvait correspondre sans difficult\u00e9 \u00e0 la \u1e63awma\u02bfa arabe. En effet, \nles syro-orthodoxes d\u2019\u00e9poque ayy\u016bbide, Michel le Syrien et l\u2019anonyme de 1234 co\u00efncident \ndans la description d\u2019une violente temp\u00eate qui, en plus d\u2019arracher les arbres, fit \u00ab chuter \n\u2014 beaucoup de \u2014 colonnes (es\u1e6d\u016bn\u0113) de bienheureux (\u1e6d\u016bb\u014dn\u0113) \u2014 de leur place \u201459 \u00bb aux \nalentours de l\u2019ann\u00e9e 29/648. Cette tradition syriaque est tr\u00e8s probablement issue de la \nchronique perdue de Denys de Tell Ma\u1e25r\u0113. En outre, elle appara\u00eet aussi dans les chroniques \nde deux historiens chalc\u00e9doniens, l\u2019hell\u00e9nophone Th\u00e9ophane le Confesseur (m. 201/817) et \nl\u2019arabophone Agapius/Ma\u1e25b\u016bb de Manbij (m. apr\u00e8s 330/942). Le premier d\u00e9crit le m\u00eame \n\u00e9v\u00e8nement en rapportant que \u00ab beaucoup de f\u00fbts de colonnes (stulous kion\u014dn) tomb\u00e8rent60 \u00bb \ntandis que, un si\u00e8cle plus tard, Agapius traduisit, en une version en apparence fid\u00e8le \u00e0 celle \nde Th\u00e9ophane, que \u00ab beaucoup de \u1e63awma\u02bfa-s tomb\u00e8rent61 \u00bb. \n\nCeci sugg\u00e8re nettement que cette information d\u00e9rive d\u2019une source commune. Lawrence \nConrad et Robert Hoyland l\u2019ont attribu\u00e9 \u00e0 Th\u00e9ophile d\u2019\u00c9desse (m. v. 164/780), historien \net astrologue de la cour abbasside qui aurait \u00e9crit une chronique en syriaque62.", "start_char_idx": 42769, "end_char_idx": 45316, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "97e5f6d3-91d5-4eb6-b9de-e1548388602f": {"__data__": {"id_": "97e5f6d3-91d5-4eb6-b9de-e1548388602f", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7feb878d-3e6d-465d-a732-528c3c0ec10f", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "d3f64f02139e7a883f92e80721d7f4c7f8c575a0afdabd1dd740be0fd052c5e7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d88180a1-d2d3-40c5-b335-20fdfce5b062", "node_type": "1", "metadata": {}, "hash": "8869db6455fb02fece2b36b95867c66e65a5da1a69aa9b7570cf9a1f54c98b7f", "class_name": "RelatedNodeInfo"}}, "text": "Muriel \nDebi\u00e9 a n\u00e9anmoins d\u00e9montr\u00e9 r\u00e9cemment que cette supposition n\u2019\u00e9tait pas un fait assur\u00e963, \n\npoet Akh\u1e6dal swears \u201cby the God of the solitaries, walking on the tops of their columns\u201d. Al-Akh\u1e6dal, Shi\u02bfr, 71, l. 5. \nThe column had a platform on top where the hermit could walk about. They were not confined to their column \nand would come down to attend church at festivals. But the term was also applied to the pyramidal-shaped \nstructures in which desert ascetics frequently lived. \u00bb Il n\u2019apporte pas non plus de r\u00e9f\u00e9rence au qualificatif de \n\u1e63awma\u02bfa associ\u00e9 aux structures pyramidales de ces asc\u00e8tes : \u00ab Generally, sawma\u02bfa means simply \u201chermitage\u201d, \nand the Arab poets distinguish ruhban, \u201cmonks\u201d, as ashab as-sawami: \u201cdwellers of the hermitages\u201d. The Prophet \nMuhammad, according to tradition (\u1e6cabar\u012b, I. 1124), associated with the rahib Bahira in his sawmaa at Bostra or \nduring the journey there, and in the plural the word makes its appearance once in the Qur\u2019an, in Sura 22:41. \u00bb\n\n58.  Vie de Mar\u016bt\u0101, 88.\n59.  Michel le Syrien, Chronique, 429 ; Chronicon 1234, 260.\n60.  Th\u00e9ophane le Confesseur, Chronographia, \u00e9d. C. de Boor (Leipzig : Teubner, 1885), 343 ; il est instructif \n\nici que les textes syriaques, grecs et arabes de 1234, Th\u00e9ophane et Agapius sont presque \u00e9quivalents tandis que \nla version de Michel est assez diff\u00e9rente.\n\n61.  Agapius de Manbij, Kitab al-\u02bfUnvan, histoire universelle [. . .] (II-2), \u00e9d. A. Vassiliev, Patrologia Orientalis \n8 (1912) : 397\u2013550, ici 480 [220].\n\n62.  L. I. Conrad, \u00ab Theophanes and the Arabic Historical Tradition \u00bb, Byzantinische Forschungen 15 (1990) : \n1\u201344 ; Borrut, Entre m\u00e9moire et pouvoir, 83 et 144 et A. Borrut, \u00ab Court Astrologers and Historical Writing in \nEarly \u02bfAbb\u0101sid Baghd\u0101d. An Appraisal \u00bb, dans The Place to Go. Contexts of Learning in Baghd\u0101d, 750\u20131000 C.E., \n\u00e9d. J. Scheiner et D. Janos, 455\u2012501 (Princeton, NJ : Darwin Press, 2014), 458\u201259 et 477\u201279 ; Robert Hoyland a \npropos\u00e9 une reconstruction de la chronique initiale dans R. Hoyland, Theophilus of Edessa\u2019s Chronicle. The \nCirculation of Historical Knowledge in Late Antiquity and Early Islam (Liverpool : Liverpool University Press, \n2011).\n\n63.  Debi\u00e9, \u00c9criture de l\u2019histoire, 28\u201230.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  186\n\ncar le t\u00e9moignage de Th\u00e9ophile se limiterait \u00e0 la p\u00e9riode 126\u201336/744\u20135464 et \u00e0 quelques \nobservations du r\u00e8gne d\u2019al-Man\u1e63\u016br (r. 136\u201358/754\u201375), qui ne sont pas communs avec \nTh\u00e9ophane65. En outre, Maria Conterno a remarqu\u00e9 que l\u2019informateur de Th\u00e9ophane \nsemble avoir plut\u00f4t consult\u00e9 une source arabe66, tandis que les notices syriaques similaires \n\u00e0 celle du byzantin proviennent souvent d\u2019un original grec67.", "start_char_idx": 45317, "end_char_idx": 48019, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d88180a1-d2d3-40c5-b335-20fdfce5b062": {"__data__": {"id_": "d88180a1-d2d3-40c5-b335-20fdfce5b062", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "97e5f6d3-91d5-4eb6-b9de-e1548388602f", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "ddc0da7242fa742683f4e33cfee037752cf69a94ce08353b590e83b3b342e312", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "292a6f83-ce89-4e0c-920f-1610b9ae7e85", "node_type": "1", "metadata": {}, "hash": "d44caea0e5bda2d143eaf7af1a3ad0ff7cc89fe6c57fbbf295ff69fc43d13525", "class_name": "RelatedNodeInfo"}}, "text": "Enfin, la source commune la \nplus reconnaissable pour le viie si\u00e8cle a de bonnes chances d\u2019\u00eatre issue d\u2019un milieu officiel \nbyzantin68. \n\nIci, Th\u00e9ophane d\u00e9peint une catastrophe dont le paroxysme fut atteint par la chute \nd\u2019antiques colonnes. Pourtant, il ne mentionne pas les stylites. Toutefois, Denys de Tell \nMa\u1e25r\u0113 comprit tout autrement un \u00e9v\u00e8nement dont la cons\u00e9quence la plus drastique \naurait \u00e9t\u00e9 humaine : des colonnes des stylites furent abattues par une fulgurante temp\u00eate. \nCeci implique d\u2019une part qu\u2019il est possible que Th\u00e9ophane (ou sa source byzantine) fut la \nv\u00e9ritable source commune de l\u2019\u00e9v\u00e8nement, et que, dans un second temps, Denys (ou sa \nsource syriaque) l\u2019interpr\u00e9ta avec une l\u00e9g\u00e8re variation. D\u2019autre part, nous apprenons que \npour Agapius, le terme \u1e63aw\u0101mi\u02bf (pluriel de \u1e63awma\u02bfa) est une fid\u00e8le et exacte traduction \nde stulous kion\u014dn. En outre, il est possible que son interpr\u00e9tation f\u00fbt influenc\u00e9e par un \noriginal syro-occidental consult\u00e9 par Denys : \u1e63aw\u0101mi\u02bf traduisait non seulement les \u00ab f\u00fbts de \ncolonnes \u00bb, mais peut-\u00eatre \u00e9galement les \u00ab colonnes de bienheureux \u00bb (es\u1e6d\u016bn\u0113 d-\u1e6d\u016bb\u014dn\u0113).\n\nNous disposons d\u2019un second cas de traduction arabe du terme es\u1e6d\u016bn\u014dy\u014d, mais dont la \ndatation est moins ais\u00e9e. Ainsi, la version gar\u0161\u016bn\u012b69 de la Vie de Th\u00e9odote d\u2019Amid (m. 696) \ncomporte deux allusions \u00e0 des ahl/\u1e0faw\u012b al-\u1e63aw\u0101mi\u02bf70. Cette expression y traduit un original \nsyriaque dont une copie est pr\u00e9serv\u00e9e \u00e0 M\u0101rd\u012bn, o\u00f9 les m\u00eames \u00ab gens des \u1e63awma\u02bfa-s \u00bb \nsont qualifi\u00e9s d\u2019es\u1e6d\u016bn\u014dy\u0113 : \u00ab Allons aujourd\u2019hui sortir et recevoir les b\u00e9n\u00e9dictions des \nbienheureux et des stylites (ahl al-\u1e63aw\u0101mi\u02bf = es\u1e6d\u016bn\u014dy\u0113) et des reclus qui sont autour de la \ncit\u00e9 [. . .]71 \u00bb et aussi : \u00ab Rappelle, seigneur Dieu, en ce moment, tous les moines croyants, et \naussi les reclus et les stylites (\u1e0faw\u012b al-\u1e63aw\u0101mi\u02bf = es\u1e6d\u016bn\u014dy\u0113)72 \u00bb. Comme dans la Chronique \njusqu\u2019en 1234 \u00e0 propos d\u2019Ab\u016b Bakr, il y a une association s\u00e9mantique et litt\u00e9raire avec les \n\u1e25ubas\u0101\u02be/\u1e25ab\u012b\u0161\u014dy\u0113, sans que ces derniers ne soient toutefois confondus. Par ailleurs, selon le\n\n64.  M. Conterno, \u00ab Theophilos, \u201cthe More Likely Candidate\u201d? Towards a Reappraisal of the Question of \nTheophanes\u2019 Oriental Source(s) \u00bb, dans Montinaro et Jankowiak, Studies in Theophanes, 19 : 383\u2013400, voir 395.\n\n65.  Debi\u00e9, \u00ab What Can We Learn \u00bb, 380\u201381.\n66.  Conterno, \u00ab Theophilos \u00bb, 396\u201398.\n67.  Ibid., 387\u201393.\n68.  Ibid., 386.\n69.  Moyen-arabe \u00e9crit en faisant usage d\u2019un alphabet syriaque.\n70.  Vie de Th\u00e9odote, ms.", "start_char_idx": 48020, "end_char_idx": 50474, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "292a6f83-ce89-4e0c-920f-1610b9ae7e85": {"__data__": {"id_": "292a6f83-ce89-4e0c-920f-1610b9ae7e85", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d88180a1-d2d3-40c5-b335-20fdfce5b062", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "6dc1a1aeb210477f561ad290252071dac89cca123130cd89877cb02806666277", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac82b96a-7ae9-4255-be82-b349350fc8b8", "node_type": "1", "metadata": {}, "hash": "59ebe93a30cd78086c44683e20a0de60b9f206f9f98a199779fb86ff591f63d0", "class_name": "RelatedNodeInfo"}}, "text": "70.  Vie de Th\u00e9odote, ms. St Mark 199, fos 557 r/874 et 561v/883, je remercie Jack Tannous pour sa \n\ncommunication de l\u2019\u00e9dition et de sa traduction de la version gar\u0161\u016bn\u012b de ce r\u00e9cit.\n71.  Vie de Th\u00e9odote, fo 551/271v : ar : Fa-da\u02bf\u0101 li-talm\u012b\u1e0fihi Y\u016bsuf wa-q\u0101la lahu : ta\u02bf\u0101l al-yawm na\u1e2bruju \n\nwa-natab\u0101raku min al-\u1e6d\u016bb\u0101niyy\u012bn wa-min ahl al-\u1e63aw\u0101mi\u02bf wa-l-\u1e25ubas\u0101\u02be alla\u1e0f\u012bna \u1e25awl al-mad\u012bna = syr : w-qr\u0101 \nl-Yawsef talm\u012bdeh w-emar leh : T\u0101 yawm\u014dn\u014d naf\u016bq w-netbar\u012bk men \u1e6d\u016bb\u014dn\u014d w-men es\u1e6d\u016bn\u014dy\u0113 w-\u1e25b\u012b\u0161\u014dy\u0113 da-\u1e25dor \nmd\u012b(n)t\u014d.\n\n72.  Ibid., fo 583/288v : b-\u02bfed\u014dn\u014d\u02bfadn\u014d h\u014dn\u014d, l-kulh\u016bn ya\u1e25\u012bd\u014dy\u0113 mhaym\u014dn\u0113 w-\u014df l-es\u1e6d\u016bn\u014dy\u0113 w-l-\u1e25ab\u012b\u0161\u014dy\u0113. Ar : \nal-ruhb\u0101n al-mu\u02bem\u012bn\u012bn wa-l-\u1e25ubas\u0101\u02be wa-li-\u1e0faw\u012b al-\u1e63aw\u0101mi\u02bf.\n\n\n\n187  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  188\n\nlexicographe Bar Bahl\u016bl (m. fin ive\u2013xe si\u00e8cle) es\u1e6d\u016bn\u0101 se traduit en arabe \u1e63awma\u02bfa is\u1e6daw\u0101na et \nes\u1e6d\u016bn\u0101r\u0101 est rendu par al-\u1e63awma\u02bf\u012b73. \n\nComment, et \u00e0 partir de quand, le terme \u1e63awma\u02bfa \u00e9tait-il devenu une traduction \nacceptable pour l\u2019es\u1e6d\u016bn\u014d syriaque et le stulos kionos grec ? Est-il possible de remonter au \nsens originel de ce vocable auquel les dictionnaires modernes donnent l\u2019unique sens de \n\u00ab cellule \u00bb ? \n\n2.3. La tour et le phare du moine\n\nEn 1989, Jonathan Bloom a r\u00e9alis\u00e9 une synth\u00e8se sur l\u2019histoire architecturale et \nphilologique du minaret islamique. Il s\u2019est appuy\u00e9 sur K. A. G. Creswell qui avait d\u00e9termin\u00e9, \n\u00e0 l\u2019appui d\u2019une tradition isol\u00e9e, que les premiers \u1e63awma\u02bfa-s de mosqu\u00e9e seraient apparus \u00e0 \nFus\u1e6d\u0101\u1e6d en l\u2019an 53/673, sans que le terme ne d\u00e9sign\u00e2t une tour74. Selon Bloom, la mosqu\u00e9e de \nM\u00e9dine aurait \u00e9t\u00e9 reb\u00e2tie au d\u00e9but du viiie si\u00e8cle avec quatre tours d\u2019angle comportant une \npetite gu\u00e9rite. Elle aurait \u00e9t\u00e9 imit\u00e9e d\u2019une forme architecturale des angles du t\u00e9m\u00e9nos de \nBa\u02bfl-\u1e24adad/Zeus-Capitolin de Damas, qui aurait \u00e9t\u00e9 pr\u00e9serv\u00e9e dans la mosqu\u00e9e cath\u00e9drale \nimp\u00e9riale apr\u00e8s 86/705.", "start_char_idx": 50449, "end_char_idx": 52330, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac82b96a-7ae9-4255-be82-b349350fc8b8": {"__data__": {"id_": "ac82b96a-7ae9-4255-be82-b349350fc8b8", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "292a6f83-ce89-4e0c-920f-1610b9ae7e85", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "48f4eab0845ccd0cde80958f315c127380d310603f9f465a222eddc3919fe342", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5b141137-5d8f-45db-8f56-5f161902d518", "node_type": "1", "metadata": {}, "hash": "f686e07e206056649fdd05b3df06dd26772385f23cb72b9a793c83d6f2e0c2ce", "class_name": "RelatedNodeInfo"}}, "text": "Bloom s\u2019est fond\u00e9 sur une hypoth\u00e8se de Joseph Schacht75 pour \nd\u00e9montrer qu\u2019un escalier de la mosqu\u00e9e omeyyade de Bo\u1e63ra conduisait, sur le toit, \u00e0 une \nstructure pour l\u2019appel \u00e0 la pri\u00e8re (mi\u02be\u1e0fana). Sa forme de cahute expliquerait l\u2019usage d\u2019un \nterme renvoyant \u00e0 la cellule76. Il faudrait donc, selon cette interpr\u00e9tation, consid\u00e9rer que \n\u1e63awma\u02bfa d\u00e9finissait initialement une cellule du type de celles des moines, avant de d\u00e9signer \nune cabine pour l\u2019appel \u00e0 la pri\u00e8re, et, finalement, la tour qui l\u2019aurait plus tard prolong\u00e9e. \n\nToutefois, il est possible d\u2019opposer \u00e0 Bloom que ce furent peut-\u00eatre ces tours antiques \nde Damas qui constitu\u00e8rent, \u00e0 l\u2019inverse, le mod\u00e8le de celles ajout\u00e9es \u00e0 M\u00e9dine \u00e0 l\u2019\u00e9poque \nmarw\u0101nide. En outre, malheureusement pour cette th\u00e9orie, le plus ancien lexicographe \narabe, al-\u1e2aal\u012bl b. A\u1e25mad (m. v. 170/786) n\u2019associe ce vocable ni \u00e0 une \u00ab cellule \u00bb de moine, \nrendue plus fr\u00e9quemment par qill(\u0101)ya77, ni \u00e0 une structure pour l\u2019appel \u00e0 la pri\u00e8re \n(mi\u02be\u1e0fana)78. Enfin, aucune des acceptions s\u00e9mantiques renvoyant \u00e0 une forme menue, \n\u00e9triqu\u00e9e, \u00e9troite, creus\u00e9e et/ou quadrangulaire n\u2019est reli\u00e9e, dans les dictionnaires \nm\u00e9di\u00e9vaux, \u00e0 la racine \u1e63ama\u02bfa. \n\n73.  Bar Bahl\u016bl, Lexicon Syriacum auctore Hassano bar Bahlule, \u00e9d. R.  Duval (Paris : Reipublicae Typographaeo, \n1888), 1 : 221\u201322.\n\n74.  K. A. G. Creswell, The Evolution of the Minaret (Londres : Burlington Magazine, 1926), 13 et 28\u201329.\n75.  J. Schacht, \u00ab Ein archaischer Minaret-Typ in \u00c4gypten und Anatolien \u00bb, Ars Islamica 5, no 1 (1938) : 46\u201354, \n\nici 46.\n76.  J. Bloom, Minaret. Symbol of Islam (Oxford : Oxford University Press, 1989), 31\u201332.\n77.  A. de Biberstein Kazimirski, Dictionnaire arabe-fran\u00e7ais contenant toutes les racines de la langue arabe \n\n(Paris : Maisonneuve, 1860), 2 : 808, ne recense que la forme qilliyya ; Bar Bahl\u016bl, Lexicon Syriacum, 3 : 1791 \ntraduit qell\u0101yt\u0101 par \u00ab Qill\u0101ya : logement, habitat, pi\u00e8ce du moine (r\u0101hib) \u00bb. Ces termes d\u00e9rivent probablement \ndu grec byzantin depuis le latin cellia.\n\n78.  Al-\u1e2aal\u012bl, Kit\u0101b al-\u02bfAyn, \u00e9d. M. al-Ma\u1e2bz\u016bm\u012b et I. al-S\u0101marr\u0101\u02be\u012b (Bagdad : D\u0101r al-Ra\u0161\u012bd, 1980), 1 : 316.", "start_char_idx": 52331, "end_char_idx": 54442, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5b141137-5d8f-45db-8f56-5f161902d518": {"__data__": {"id_": "5b141137-5d8f-45db-8f56-5f161902d518", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac82b96a-7ae9-4255-be82-b349350fc8b8", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "a711729f7790967bf2078c4d695e76d697932e9c94d8c1bf6e3208ba16b38778", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dfdeb1cb-4c73-4270-93db-adf8c0cadf8c", "node_type": "1", "metadata": {}, "hash": "8bc698259b0e591b4981d327b5df5a08ba359031db9919172a0916f931821edd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  188\n\nAinsi, le verbe \u1e63ama\u02bfa ful\u0101n (bi-) signifie \u00ab frapper ou d\u00e9tourner quelqu\u2019un (avec) \u00bb \ntandis que la variante \u1e63ami\u02bfa f\u012b induit, en plus de l\u2019id\u00e9e de \u00ab lapsus \u00bb, un \u00ab d\u00e9part sans \ncrainte du danger \u00bb. Ceci se rapproche de la notion de \u00ab moine \u00bb (r\u0101hib) qui, en arabe, \nrepose sur une racine sous-tendant le champ s\u00e9mantique de l\u2019effroi et de la fuite. Quant \n\u00e0 \u1e63amma\u02bfa (forme II), le sens induit est une \u00ab action qui suit une d\u00e9cision r\u00e9solue \u00bb tandis \nque la forme VII confirme la notion de \u00ab persister dans une disposition d\u2019esprit79 \u00bb. Bar \nBahl\u016bl proposait quant \u00e0 lui de rapprocher la racine syriaque de la forme adjectivale arabe \na\u1e63ma\u02bf /\u1e63am\u02bf\u0101\u02be80, qui d\u00e9signe ce qui s\u2019\u00e9l\u00e8ve, se dresse, et par extension, d\u2019une part, ce qui est \ninsolent ou audacieux, et d\u2019autre part le sabre, l\u2019esprit vif et p\u00e9n\u00e9trant. La deuxi\u00e8me forme \narabe rev\u00eat un second sens, qu\u2019elle partage avec la forme exceptionnelle \u1e63awma\u02bfa : \u00ab faire \nun tas en c\u00f4ne pointu81 \u00bb. Il est possible de rapprocher ce sens du nom syriaque courant \n(\u1e63em\u02bf\u0101) qui d\u00e9signe les ordures82 et qui a peut-\u00eatre produit le (ou \u00e9t\u00e9 d\u00e9riv\u00e9 du) sens du tas \nd\u2019ordure en forme de c\u00f4ne, et a pu, dans un second temps, \u00eatre associ\u00e9 au lieu de retraite \ndes ermites dans les d\u00e9potoirs extra-urbains. N\u00e9anmoins, ce sch\u00e8me h\u00e9t\u00e9rodoxe faw\u02bfal(a) \npose probl\u00e8me, il d\u00e9coule d\u2019une forme aram\u00e9enne pourtant absente des dictionnaires de \nsyriaque classique. D\u00e8s lors, le nom \u1e63awma\u02bf (avec ou sans t\u0101\u02be marb\u016b\u1e6da) d\u00e9signe \u00e0 la fois \nla \u00ab tour \u00bb, le \u00ab bonnet \u00bb conique, \u00ab l\u2019aigle \u00bb ou le \u00ab petit couvent \u00bb tandis que la forme \nadjectivale a\u1e63ma\u02bf, les adjectifs mu\u1e63amma\u02bf et mu\u1e63awma\u02bfa renvoient effectivement \u00e0 quelque \nchose de pointu et de per\u00e7ant83. Pour synth\u00e9tiser, les champs lexicaux figur\u00e9s induisent \nl\u2019id\u00e9e d\u2019une p\u00e9n\u00e9tration de l\u2019esprit, d\u2019une id\u00e9e ferme, dress\u00e9e et aig\u00fce tandis que le sens \npropre renverrait \u00e0 un objet, un animal, un mat\u00e9riau, ou un b\u00e2timent pointu ou pointant.\n\nNous avons dit qu\u2019al-\u1e2aal\u012bl b. A\u1e25mad, au viiie si\u00e8cle, ne connaissait ni le sens de minaret \nni celui de petite pi\u00e8ce. En revanche, il connaissait bien une \u00ab \u1e63awma\u02bfa du moine \u00bb qu\u2019il \nd\u00e9finissait comme le \u00ab phare (man\u0101ra) o\u00f9 il se r\u00e9fugie/clo\u00eetre (tarahhaba) \u00bb84. Il est certain \nqu\u2019un phare ne correspond pas syst\u00e9matiquement \u00e0 une tour. N\u00e9anmoins, Bloom avait lui \naussi envisag\u00e9 que des feux de signalisation fussent g\u00e9n\u00e9ralement install\u00e9s sur des structures \n\u00e9lev\u00e9es85.", "start_char_idx": 54446, "end_char_idx": 56913, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dfdeb1cb-4c73-4270-93db-adf8c0cadf8c": {"__data__": {"id_": "dfdeb1cb-4c73-4270-93db-adf8c0cadf8c", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5b141137-5d8f-45db-8f56-5f161902d518", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "b0425cf02704c3ef50792600367b2ba1404d4513a4df06974f260c69b084897f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1932f58b-8184-4950-a324-aa9a61e95145", "node_type": "1", "metadata": {}, "hash": "d51b006cf85bd4ac7488730c3b035a366f57b30f44f835807be6b2492194511e", "class_name": "RelatedNodeInfo"}}, "text": "Lammens a en son temps soulign\u00e9 l\u2019expression de la \u00ab lampe du stylite \u00bb dans la \npo\u00e9sie arabe post-h\u00e9girienne86. D\u00e8s les fondements du stylitisme, au ve si\u00e8cle, la colonne du \nreclus \u00e9tait d\u00e9j\u00e0 compar\u00e9e, \u00e0 tout le moins au sens figur\u00e9, \u00e0 un phare, ainsi Th\u00e9odoret de Cyr \n\u00e0 propos de Sim\u00e9on disait : \u00ab Les Isma\u00e9lites, par exemple, asservis par myriades aux t\u00e9n\u00e8bres \n(zof\u014d) de l\u2019impi\u00e9t\u00e9, c\u2019est la station sur la colonne (kionos) qui les a \u00e9clair\u00e9s (\u00e9pi tou ef\u014dtise \n \n\n79.  De Biberstein Kazimirski, Dictionnaire, 2 : 1371.\n80.  Bar Bahl\u016bl, Lexicon, 1671\u201372. Et aussi la finesse d\u2019une oreille dress\u00e9e.\n81.  On se repr\u00e9sentera un tas de fruits au s\u016bq.\n82.  J. Payne Smith, A Compendious Syriac Dictionary Founded upon the Thesaurus Syriacus of Robert Payne \n\nSmith (Oxford : Clarendon, 1903), 481.\n83.  De Biberstein Kazimirski, Dictionnaire, 2 : 1371 ; muta\u1e63ammi\u02bf semble utilis\u00e9 surtout pour des plumes en \n\nforme de pointe.\n84.  Al-\u1e2aal\u012bl, al-\u02bfAyn, 1 : 316.\n85.  Bloom, Minaret, 37.\n86.  Lammens, \u00ab Po\u00e8te royal \u00bb, 34.\n\n\n\n189  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  190\n\nstasis). Car, pos\u00e9e comme sur une lampe (luknos) [. . .] toute brillante, elle a projet\u00e9 tous ses \nrayons \u00e0 l\u2019instar du soleil [. . .]87. \u00bb\n\nEt encore, d\u00e9signant Sim\u00e9on, certes, mais au sommet de sa colonne : \u00ab Ils arrivent en \nbandes de 200 ou 300 en m\u00eame temps, m\u00eame parfois par milliers, ils renoncent \u00e0 leurs erreurs \nancestrales \u00e0 grands cris, brisant devant ce grand luminaire (f\u014dsteros) les idoles ador\u00e9es \npar leurs p\u00e8res88. \u00bb Lukas Schachner a mis en \u00e9vidence \u00ab l\u2019appropriation symbolique \u00bb, par \nles stylites, de leur environnement, \u00e0 travers \u00e0 la fois leur propre \u00ab champ de vision \u00bb et \n\u00ab l\u2019\u00e9norme visibilit\u00e9 de leurs piliers \u00bb. Il a notamment dress\u00e9 une tr\u00e8s importante carte \ndes contacts visuels entre les diff\u00e9rents hommes saints perch\u00e9s sur la cr\u00eate calcaire, au \ncroisement des voies Apam\u00e9e-Cyrrhus et Antioche-Alep/Chalcis89. \u00c0 cette occasion, il a \nmat\u00e9rialis\u00e9 cette citation de Jean d\u2019\u00c9ph\u00e8se \u00e0 propos des Vies d\u2019Abraham et M\u0101r\u016bn : \u00ab tandis \nque le monast\u00e8re et le saint homme \u00e9taient visibles comme le soleil depuis le village90 \u00bb et l\u2019a \nmise en relations avec l\u2019organisation de l\u2019espace91. \n\nLe lexicographe al-\u1e2aal\u012bl ne nous a pas laiss\u00e9 de description de ce genre de \u00ab phare du \nmoine \u00bb de retraite monacale. Il consid\u00e9rait cette notion comme tellement \u00e9vidente que, \npour d\u00e9finir le terme polys\u00e9mique qaws, il se contenta de le d\u00e9crire comme \u00ab le sommet \nde la \u1e63awma\u02bfa \u00bb92. Ce manque de pr\u00e9cision r\u00e9v\u00e8le cependant que la forme d\u2019une \u00ab tour de \nsignalisation (man\u0101ra) \u00bb ne souffrait gu\u00e8re de d\u00e9bat \u00e0 la fin du viiie si\u00e8cle.", "start_char_idx": 56914, "end_char_idx": 59578, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1932f58b-8184-4950-a324-aa9a61e95145": {"__data__": {"id_": "1932f58b-8184-4950-a324-aa9a61e95145", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dfdeb1cb-4c73-4270-93db-adf8c0cadf8c", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "945b73fa66147908dd06d23d7d7fa0e1797c2b0be8df38fb280efd1b342ecd22", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b57d76a1-1e78-42df-b1b1-cf6fce8a9dd1", "node_type": "1", "metadata": {}, "hash": "d9a45e23b9ae9722d1c5a4799ccccd3b25fb4c9c70958e5c3a00e940e283a0f1", "class_name": "RelatedNodeInfo"}}, "text": "Une tradition \nattribu\u00e9e au compagnon de \u02bfUmar II et son gouverneur pour Mossoul, Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 \nal-\u0120ass\u0101n\u012b, refl\u00e8te cette notion de tour associ\u00e9e \u00e0 la \u1e63awma\u02bfa. En effet, son petit-fils rapporte \nde lui qu\u2019un moine r\u00e9sidait en une \u1e63awma\u02bfa qui se trouvait au sommet d\u2019une man\u0101ra de la \ncath\u00e9drale St Jean Baptiste, au moment o\u00f9 al-Wal\u012bd Ier (r. 86\u201396/705\u201315) lan\u00e7a les travaux \nd\u2019agrandissement de la mosqu\u00e9e93. \n\nDe son c\u00f4t\u00e9, le sunnite cilicien Ab\u016b \u02bfUbayd b. Sall\u0101m se proposa d\u2019expliciter un \u1e25ad\u012b\u1e6f \nproph\u00e9tique qui conseillait aux voyageurs de presser la marche en passant pr\u00e8s du \u1e6cirb\u0101l94. \n\n87.  Th\u00e9odoret de Cyr, Histoire des moines de Syrie, \u00e9d. P. Canivet et A. Leroy-Molinghen (Paris : Le Cerf, \n1979), 2 : 193 (XXVI.13).\n\n88.  Ibid. \n89.  L. Schachner, \u00ab The Archaeology of the Stylite \u00bb, dans Religious Diversity in Late Antiquity, \u00e9d. D. M. \n\nGwynn et S. Bangert, 329\u201397 (Leyde : Brill, 2010), 378\u201380.\n90.  Jean d\u2019\u00c9ph\u00e8se, \u00ab Lives of the Eastern Saints \u00bb, 82.\n91.  Schachner, \u00ab The Archaeology of the Stylite \u00bb, 378, n. 182 a propos\u00e9 que les sites de Jabal Sar\u012br ; ainsi que \n\nal-\u1e62awma\u02bfa, K\u012bm\u0101r et Androna, entre autres, fussent domin\u00e9s de la sorte par leur solitaire.\n92.  Al-\u1e2aal\u012bl, al-\u02bfAyn, 5 : 189 ; \u00e0 propos du qaws, Ibn Hi\u0161\u0101m, al-S\u012bra al-nabawiyya, \u00e9d. M. al-Saqq\u0101, I. al-Aby\u0101r\u012b et \n\n\u02bfA. al-\u0160allab\u012b (Beyrouth : I\u1e25y\u0101\u02be Tur\u0101\u1e6f al-\u02bfArab\u012b, 1971), 554 propose une d\u00e9finition semblable : al-qaws : \u1e63awma\u02bfat \nal-r\u0101hib.\n\n93.  Ibn \u02bfAs\u0101kir, T\u0101\u02ber\u012b\u1e2b mad\u012bnat Dima\u0161q, \u00e9d. U. al-\u02bfAmraw\u012b, 80 vols (Beyrouth: D\u0101r al-Fikr, 1995-2000), 2 : 252 : \nAb\u016b Mu\u1e25ammad al-Sulam\u012b \u2192 \u02bfAbd al-\u02bfAz\u012bz b. A\u1e25mad \u2192 Ab\u016b Mu\u1e25ammad al-Akf\u0101n\u012b \u2192 Ibr\u0101h\u012bm b. Hi\u0161\u0101m b. Ya\u1e25y\u0101 \nb. Ya\u1e25y\u0101 al-\u0120ass\u0101n\u012b \u2192 Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 : \u00ab Il entra dans l\u2019\u00e9glise et monta \u00e0 la man\u0101ra \u1e0e\u0101t al-A\u1e0d\u0101li\u02bf connue sous le \nnom des \u00ab Heures \u00bb (al-S\u0101\u02bf\u0101t) : il s\u2019y trouvait un moine (r\u0101hib) qui s\u2019\u00e9tait retir\u00e9 (ya\u02beaw\u012b) dans une \u1e63awma\u02bfa \u00e0 lui.", "start_char_idx": 59579, "end_char_idx": 61454, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b57d76a1-1e78-42df-b1b1-cf6fce8a9dd1": {"__data__": {"id_": "b57d76a1-1e78-42df-b1b1-cf6fce8a9dd1", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1932f58b-8184-4950-a324-aa9a61e95145", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "9bacaa1616049d400ad52879b48445a0df20795289ff42927ebf38cca281f768", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b9e75730-aee0-4391-ac28-bb865e46f81a", "node_type": "1", "metadata": {}, "hash": "8a266687c86f2058affa44a856bec4120c363d3b0391fe6b869fbca598436add", "class_name": "RelatedNodeInfo"}}, "text": "Alors il le somma de descendre de la \u1e63awma\u02bfa mais le moine accrut ses paroles et la main d\u2019al-Wal\u012bd ne quitta \npoint sa nuque (qaf\u0101) jusqu\u2019\u00e0 l\u2019avoir fait descendre de la man\u0101ra. \u00bb\n\n94.  Le \u1e6cirb\u0101l d\u00e9signe une tour monumentale du iiie si\u00e8cle situ\u00e9e au centre de la \u00ab ville ronde \u00bb de G\u016br (F\u0101rs, \nIran), le terme arabe d\u00e9rive probablement du tribulum (planche \u00e0 battre), m\u00e9tonymie du cirque \u00e0 battre le bl\u00e9 et \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  190\n\nPour d\u00e9finir cet objet, il s\u2019appuya sur le lettr\u00e9 Ab\u016b \u02bfUbayda, qui le d\u00e9crivait ainsi : \u00ab Ceci \nressemble \u00e0 une tour [. . .] de guet (man\u1e93ar) des Perses (\u02bfajam) qui a l\u2019aspect d\u2019une \u1e63awma\u02bfa, \nc\u2019est-\u00e0-dire d\u2019une construction \u00e9lev\u00e9e95. \u00bb Ainsi, \u00e0 l\u2019aube du ixe si\u00e8cle, le terme \u1e63awma\u02bfa \n\u00e9tait en mesure de d\u00e9finir sans \u00e9quivoque l\u2019objet de tant de r\u00e9pulsion. Il s\u2019agissait en fait \nde l\u2019\u00e9norme tour quadrangulaire qui darde le coeur de la \u00ab ville ronde \u00bb sassanide de G\u016br \n(iiie si\u00e8cle). \u00c0 l\u2019\u00e9poque d\u2019Ab\u016b \u02bfUbayda, des minarets cultuels monumentaux commen\u00e7aient \u00e0 \nappara\u00eetre, mais il n\u2019\u00e9tait pas envisageable de d\u00e9crire le \u1e6cirb\u0101l comme une tour d\u2019appel \u00e0 la \npri\u00e8re (mi\u02be\u1e0fana)96. Ainsi, la \u1e63awma\u02bfa \u00e9tait un terme profane qui d\u00e9signait pr\u00e9cis\u00e9ment une \ntour quadrangulaire, et ce bien avant d\u2019avoir \u00e9t\u00e9 associ\u00e9e \u00e0 quelque b\u00e2tisse que ce f\u00fbt sur le \ntoit d\u2019une mosqu\u00e9e. \n\nIl nous semble donc \u00e9tabli que \u1e63awma\u02bfa, \u00e0 haute \u00e9poque, signifiait d\u00e9j\u00e0 une tour et, au \nmoins \u00e0 partir du iiie/ixe si\u00e8cle, la tour d\u2019un reclus, \u00e0 l\u2019exclusion des concepts respectifs de \n\u00ab cellule \u00bb et de \u00ab minaret \u00bb, absents de la lexicographie de l\u2019\u00e9poque. Il d\u00e9signait avant tout \nun \u00ab phare \u00bb ou une structure juch\u00e9e sur un \u00ab phare \u00bb, voire au sommet d\u2019une \u00ab colonne \u00bb \n(\u02bfam\u016bd) comme la \u1e63awma\u02bfa d\u00e9crite par Ab\u016b \u02bfUbayda dans le quartier damasquin de Jayr\u016bn97. \nDans cette zone, les larges colonnes qui subsistaient des propyl\u00e9es du t\u00e9m\u00e9nos de Zeus, \nou celles du p\u00e9ribolos qui le prolongeaient98, \u00e9taient en effet propices \u00e0 l\u2019installation d\u2019un \nstylite. D\u00e8s lors, nous suivons Schachner qui a r\u00e9cemment propos\u00e9 de traduire le toponyme \n\u1e62awma\u02bfa, un village du Jabal Bar\u012b\u0161\u0101 entre Chalcis et Antioche, o\u00f9 se situent les ruines \nimpressionnantes d\u2019une colonne, comme \u00ab a monk\u2019s man\u0101r \u00bb99.\n\nLes textes arabo-musulmans, lorsqu\u2019ils d\u00e9peignent les communaut\u00e9s de moines autour \nde leurs \u1e63awma\u02bfa-s, se r\u00e9f\u00e8rent \u00e0 ces autorit\u00e9s \u00e0 la fois conventuelles et solitaires.", "start_char_idx": 61456, "end_char_idx": 63868, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b9e75730-aee0-4391-ac28-bb865e46f81a": {"__data__": {"id_": "b9e75730-aee0-4391-ac28-bb865e46f81a", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b57d76a1-1e78-42df-b1b1-cf6fce8a9dd1", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "b6874126890979deb7081d3ae7f86940f46504376fc8f58599f69a7c14add306", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "787ae5cb-f7e0-4f36-9644-51bcc13400ed", "node_type": "1", "metadata": {}, "hash": "cb079a76103d058c35d6fc52ce04b0965e0efa02da640b4e0564e7f7b93efc7d", "class_name": "RelatedNodeInfo"}}, "text": "Ce \nconcept d\u00e9signait la \u00ab colonne \u00bb (es\u1e6d\u016bn\u014d), qui prenait l\u2019apparence g\u00e9n\u00e9rale d\u2019une \u00ab tour \u00bb \net se rev\u00eatait de la symbolique du \u00ab phare \u00bb (man\u0101ra) \u00e9clairant les croyants. Comment cette \n\u00e9quivalence s\u00e9mantique entre le reclus, la tour et la colonne du stylite s\u2019est-elle constitu\u00e9e \ndans l\u2019environnement syro-m\u00e9sopotamien dans lequel \u00e9voluaient les Arabo-musulmans ?\n\n2.4. Le stylite comme reclus syro-occidental arch\u00e9typal \n\nLa fusion conceptuelle entre la retraite anachor\u00e9tique et l\u2019asc\u00e9tisme du stylite domine \ndans la litt\u00e9rature syro-occidentale \u00e0 l\u2019\u00e9poque h\u00e9girienne. Elle constituait le r\u00e9sultat d\u2019un \n\npar extension du poteau pour attacher la b\u00eate correspondant aussi \u00e0 la meta de l\u2019hippodrome, donc \u00e0 un pilier, \nune tour.\n\n95.  Ab\u016b \u02bfUbayd Ibn Sall\u0101m, \u0120ar\u012bb al-\u1e25ad\u012b\u1e6f, \u00e9d. M. A. \u1e2a\u0101n, 4 vol. (Hyderabad : D\u0101\u02beirat al-Ma\u02bf\u0101rif, 1964), 1 : 18 ; \nIbn Qutayba al-D\u012bnawar\u012b, Kit\u0101b al-Jar\u0101\u1e6f\u012bm, \u00e9d. M. J. al-\u1e24am\u012bd\u012b, 2 vol. (Damas : Minist\u00e8re de la Culture, s.d.), 2 : 302, \nse contente \u00e9galement de dire que le \u1e6cirb\u0101l est une \u00ab grande \u1e63awma\u02bfa \u00bb.\n\n96.  Je n\u2019ai pas trouv\u00e9 cette d\u00e9finition dans ces \u0153uvres.\n97.  Ibn al-Faq\u012bh al-Hamd\u0101n\u012b, Kit\u0101b al-Buld\u0101n, \u00e9d. Y. al-H\u0101d\u012b (Beyrouth : \u02bf \u0100lam al-Kutub, 1996), 162 ; Schachner, \n\n\u00ab Archaeology of the Stylite \u00bb, 382\u201383 n\u2019a pas identifi\u00e9 de traces d\u2019un stylite au c\u0153ur de Damas. Il est possible \nqu\u2019il y ait confusion avec le toponyme Jayr\u016bn du Mont Liban.\n\n98.  M. Eychenne, A. Meier et \u00c9. Vigouroux, Le waqf de la mosqu\u00e9e des Omeyyades de Damas. Le manuscrit \nottoman d\u2019un inventaire mamelouk \u00e9tabli en 816/1413 (Beyrouth : Presses de l\u2019Ifpo, 2018), 410\u201311.\n\n99.  Schachner, \u00ab Archaeology of the Stylite \u00bb, 333 ; il se fonde sur E. W. Lane, An Arabic-English Lexicon, 4 \nvol. (Londres : Williams & Norgate, 1872), 1728.\n\n\n\n191  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  192\n\nlong et patient travail de domestication des ermites et solitaires dont l\u2019influence et l\u2019abus \nd\u2019autorit\u00e9 sur les populations rurales posaient probl\u00e8mes \u00e0 la hi\u00e9rarchie eccl\u00e9siastique. \n\nUn avis de Georges, \u00e9v\u00eaque syro-orthodoxe des tribus (\u02bfamm\u0113) dans la r\u00e9gion du jund de \nQinnasr\u012bn (r. 68\u2013105/687\u2013724)100, d\u00e9non\u00e7ait le fait que des gyrovagues erraient et, \u00e0 l\u2019aide \nd\u2019amulettes usurpaient l\u2019autorit\u00e9 divine pour influer sur les populations101. Les autorit\u00e9s \ndu monde syro-aram\u00e9en \u00e9taient confront\u00e9es \u00e0 un paradoxe.", "start_char_idx": 63869, "end_char_idx": 66249, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "787ae5cb-f7e0-4f36-9644-51bcc13400ed": {"__data__": {"id_": "787ae5cb-f7e0-4f36-9644-51bcc13400ed", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b9e75730-aee0-4391-ac28-bb865e46f81a", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "3f713df3a453dd221e6c1dd4a6e7a82df53c7ada6ddc9ed7da871336b3c7d96e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "469085d5-c6f8-4991-9ccb-7a8d4535daa4", "node_type": "1", "metadata": {}, "hash": "0456473b592a2a28d25bb14e651f2c9e1fc8d2837240dc674d333d7032b5e10f", "class_name": "RelatedNodeInfo"}}, "text": "D\u2019un c\u00f4t\u00e9, elles continuaient \u00e0 \nconsid\u00e9rer le retrait du monde comme l\u2019une des voies privil\u00e9gi\u00e9es de la saintet\u00e9 chr\u00e9tienne, \nde l\u2019autre, il leur fallait soumettre les solitaires errants et les ermites \u00e0 un ordre monastique. \nCes deux motivations contradictoires les incit\u00e8rent \u00e0 int\u00e9grer l\u2019anachor\u00e8se \u00e0 un cursus. Ce \nprocessus est mieux connu pour l\u2019\u00c9glise syro-orientale, en d\u00e9pit du fait que l\u2019arch\u00e9ologie \nn\u2019y a pour le moment jamais identifi\u00e9 de tour ou de colonne et que la philologie n\u2019y conna\u00eet \naucun es\u1e6d\u016bn\u0101r\u0101 (stylite). Ainsi, dans l\u2019ex-empire sassanide, Dad-I\u0161\u014d\u02bf le Qa\u1e6darien (m. v. \n80/700) d\u00e9crivait la hi\u00e9rarchie depuis le la\u00efc et le \u00ab fils du pacte \u00bb jusqu\u2019aux gyrovagues et \nanachor\u00e8tes en passant par les moines et les diff\u00e9rents grades de solitaires102. Il s\u2019employait \nen fait \u00e0 les int\u00e9grer \u00e0 la r\u00e8gle monastique en pr\u00e9voyant notamment une p\u00e9riode c\u00e9nobitique \nde trois ans avant de recevoir du sup\u00e9rieur l\u2019autorisation de se reclure103. L\u2019historiographie \ncontemporaine comme l\u2019histoire sainte nestorienne104 attribuent l\u2019origine de cette r\u00e9forme \nmonastique \u00e0 Abraham de Ka\u0161kar (m. 588)105. Il aurait instaur\u00e9 une r\u00e8gle pour f\u00e9d\u00e9rer les \nsolitaires de l\u2019Orient et, durant le demi-si\u00e8cle pr\u00e9c\u00e9dant l\u2019h\u00e9gire, les institutions monastiques \nde l\u2019Adiab\u00e8ne, de l\u2019Irak et du golfe persique (Ba\u1e25rayn) en furent profond\u00e9ment modifi\u00e9es. \n\nLes P\u00e8res Pe\u00f1a, Castellana et Fernandez avaient d\u00e9j\u00e0 remarqu\u00e9 comment les Reclus \nsyriens s\u2019\u00e9taient le plus souvent install\u00e9s dans des tours \u00e0 ermitage et qu\u2019il semblait manquer \nun terme syriaque pour d\u00e9finir ces retraites. Ils ne connaissaient qu\u2019un exemple pour \nl\u2019ann\u00e9e 457\u201358 o\u00f9 un d\u00e9riv\u00e9 du terme grec purgos (p\u016brqas\u0101) \u00e9tait employ\u00e9106. Or, \u00e0 cette \ndate, le fondateur du stylitisme, Sim\u00e9on, \u00e9tait encore en vie et son mod\u00e8le d\u2019anachor\u00e8se \n\n100.  Sur ce personnage voir n. 155.\n101.  Bar H\u00e9braeus, Nomocanon, 113.\n102.  Dad-I\u0161\u014d\u02bf, Trait\u00e9 sur la solitude, 202, voir aussi Fauchon, \u00ab Vie asc\u00e9tique \u00bb, 42\u201348.\n103.  Ibid.\n104.  L\u2019id\u00e9e d\u2019une \u00ab \u00c9glise nestorienne \u00bb a \u00e9t\u00e9 r\u00e9fut\u00e9e par S. Brock, \u00ab Nestorian Church. A Lamentable \n\nMisnomer \u00bb, Bulletin of the John Rylands Library 78 (1996) : 23\u201353. Pour autant, si l\u2019on suit le raisonnement \ntr\u00e8s argument\u00e9 de G. J. Reinink, \u00ab Tradition and the Formation of the \u2018Nestorian\u2019 Identity in Sixth- to Seventh-\nCentury Iraq \u00bb, dans Religious Origins of Nations? The Christian Communities of the Middle East, \u00e9d. T. Bas \nRomeny, 217\u201350 (Leyde : Brill, 2009), l\u2019expression n\u2019est plus anachronique d\u00e8s lors que l\u2019on traite d\u2019une p\u00e9riode \no\u00f9 tous les opposants \u00e0 Babay le Grand, partisan d\u2019une th\u00e9ologie exclusivement puis\u00e9e aux enseignements \nde Th\u00e9odore de Mopsueste, eurent \u00e9t\u00e9 bannis de l\u2019\u00c9glise dyophysite ou aient ralli\u00e9 les miaphysites, lesquels \nform\u00e8rent leur propre institution en 8/629.", "start_char_idx": 66250, "end_char_idx": 69036, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "469085d5-c6f8-4991-9ccb-7a8d4535daa4": {"__data__": {"id_": "469085d5-c6f8-4991-9ccb-7a8d4535daa4", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "787ae5cb-f7e0-4f36-9644-51bcc13400ed", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "8f3dd6cda7babaaf2e2b72b0c7deb2cb698d011499edda01a2efeb1934c6574d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d0541e8e-e19c-472b-ae75-30c1e85da8c3", "node_type": "1", "metadata": {}, "hash": "d4d0048a4eb3abee1106827635ea21097968b838b00b277d12f7687248abd1e2", "class_name": "RelatedNodeInfo"}}, "text": "Il semble en effet qu\u2019une auto-identification \u00ab nestorienne \u00bb vit le \njour au cours du ier/viie si\u00e8cle. D\u00e8s lors, ce terme nous parait l\u00e9gitime pour qualifier l\u2019\u00c9glise de l\u2019Orient \u00e0 l\u2019\u00e9poque \nislamique. \u00c0 partir du viiie si\u00e8cle, l\u2019expression n\u2019\u00e9tait clairement plus per\u00e7ue par les int\u00e9ress\u00e9s comme r\u00e9ductrice \npour les syriaques dyophysites de l\u2019ancien espace sassanide et elle fut employ\u00e9e par \u0160ahdost de \u1e6c\u012brh\u0101n lui-m\u00eame \nd\u00e8s les ann\u00e9es 130/750 (Reinink, \u00ab Tradition \u00bb, 219).\n\n105.  F. Jullien, Le monachisme en Perse. La r\u00e9forme d\u2019Abraham le Grand, p\u00e8re des moines de l\u2019orient, \n(Louvain : Peeters, 2008).\n\n106.  Pe\u00f1a, Castellana et Fernandez, Reclus syriens, 300\u2013301.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  192\n\nne s\u2019\u00e9tait pas encore diffus\u00e9107. Dans l\u2019espace syro-romain, l\u2019\u00c9glise semble avoir opt\u00e9, \nafin de conjuguer cet appel \u00e0 la sainte retraite et sa m\u00e9fiance \u00e0 l\u2019\u00e9gard d\u2019hommes saints \nautodidactes, pour une institutionnalisation consistant \u00e0 les \u00ab emmurer dans l\u2019enceinte d\u2019un \nmonast\u00e8re ou percher sur une colonne de stylite dans la cour, comme dans les monast\u00e8res \ndu \u1e6c\u016br \u02bfAbd\u012bn108 \u00bb. \n\nDans ce massif des confins orientaux de l\u2019ex-empire romain, terrain favoris de retraite des \nmoines syro-orthodoxes, de nombreuses colonnes furent \u00e9difi\u00e9es au sein des \u00e9tablissements \nconventuels comme celle de Lazare \u00e0 \u1e24absen\u016bs dat\u00e9e de 175\u201376/791\u201392109. La Vie de \nSim\u00e9on des Oliviers, outre de lui attribuer erron\u00e9ment la construction de cette \u00ab ronde \ncolonne pour les reclus (\u1e25b\u012b\u0161\u014dy\u0113) \u00bb, assure que les moines s\u2019y relayaient \u00ab dans la tour \n(b\u016brg\u014d du gr. purgos, cf. : arabe al-burj)110 \u00bb. Or il s\u2019agissait bien d\u2019une colonne, mais con\u00e7ue \nen creux, comme un espace habitable111, \u00e0 l\u2019instar de la tour de r\u00e9clusion quadrangulaire \n\u00e9tag\u00e9e identifi\u00e9e par Palmer dans l\u2019enceinte du monast\u00e8re principal de Gabriel de Qar\u1e6dm\u012bn, \nassez largement r\u00e9pandue dans l\u2019espace syro-romain112. Selon Schachner : \u00ab In Syriac, the \nambiguity of the term \u201cpillar\u201d (es\u1e6dun\u0101) is even more apparent, as the Syriac term es\u1e6dun\u0101 \ncan also mean \u201ctower\u201d. Most stylites\u2014es\u1e6dun\u0101y\u0113 or es\u1e6dun\u0101r\u0113\u2014were indeed of Syriac origin, \nand the physical resemblance of pillar and tower has led to a certain degree of semantic \ninterchangeability in Syriac texts113. \u00bb\n\n107.  Fauchon, \u00ab Vie asc\u00e9tique \u00bb, 52\u201353. \n108.  R. Payne, \u00ab Monks, Dinars, and Date Palms. Hagiographical Production and the Expansion of Monastic \n\nInstitutions in the Early Islamic Persian Gulf \u00bb, Arabian Archeology and Epigraphy 22 (2011) : 97\u2013111, ici 101\u20132 : \n\u00ab the incorporation of the perfect life of solitaries, whether immured within a monastery\u2019s walls or perched \nupon a stylite\u2019s column in the courtyard as in the West Syrian monasteries of Tur \u02bfAbdin \u00bb.", "start_char_idx": 69037, "end_char_idx": 71767, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d0541e8e-e19c-472b-ae75-30c1e85da8c3": {"__data__": {"id_": "d0541e8e-e19c-472b-ae75-30c1e85da8c3", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "469085d5-c6f8-4991-9ccb-7a8d4535daa4", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "4fb0e28bfb89360c231c018e338793bf1f4b63a9c89c7a7f1337a274964c5e91", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a92578a8-193b-4ac3-885f-14487cb25f72", "node_type": "1", "metadata": {}, "hash": "fba07ba747ccbc97c62da3a77780dcf7b40c4cda01159d12d9323a05c9d5e968", "class_name": "RelatedNodeInfo"}}, "text": "Il fait allusion au \nd\u00e9veloppement de mod\u00e8les \u00e9quivalents dans l\u2019espace syro-oriental, lesquels, cependant, ne connaissent pas de \nstylites.\n\n109.  Palmer, Monk and Mason, 105, 188 et 217. Voir \u00e9galement Desreumaux, \u00ab L\u2019\u00e9pigraphie syriaque \u00bb, 287 : \nINSCR A.9 : \u00ab Cette colonne (es\u1e6d\u016bn\u014d) fut \u00e9difi\u00e9e en l\u2019an 1103 des Grecs, Marq\u016bn\u014d \u00e9crivit ceci \u00bb. Au sujet du \nprocessus de domestication dans la sph\u00e8re syro-occidentale ou syro-romaine, en milieu chalc\u00e9donien comme \nanti-chalc\u00e9donien, on lira utilement S. Harvey, Asceticism and Society in Crisis (Berkeley : University of \nCalifornia Press, 1990) et D. Boero, \u00ab Symeon and the Making of the Stylite \u00bb (PhD diss., University of Southern \nCalifornia, 2015).\n\n110.  Vie de Sim\u00e9on des Oliviers, ms. M\u0101rd\u012bn, \u00c9glise des quarante martyrs, no 259, fos 105r\u2013127r, ici 122v.\n111.  Palmer, Monk and Mason, 102. Elle aurait \u00e9t\u00e9 fond\u00e9e par Sim\u00e9on des Oliviers (d-Zayt\u0113), \u00e9v\u00eaque de \n\n\u1e24arr\u0101n (r. 80\u2013115/700\u201334).\n112.  Ibid., 105 ; Pe\u00f1a, Castellana et Fernandez, Reclus syriens, 300\u2013301. La Vie de Jacques de \u1e62ala\u1e25 d\u00e9crirait \n\nune tour similaire dans le d\u00e9sert \u00e9gyptien.\nLe bandeau de mosa\u00efque des \u00ab quatorze cit\u00e9s \u00bb qui fut peut-\u00eatre am\u00e9nag\u00e9 entre 718 et 756 dans l'entre-\n\ncolonnement de l'\u00e9glise St. Etienne de Kastron Mefaa (Umm Rasas, Jordanie) (P.-L. Gatier, \u00ab Inscriptions grecques, \nmosa\u00efques et \u00e9glises des d\u00e9buts de l'\u00e9poque islamique au Proche-Orient \u00bb. Dans Le Proche-Orient de Justinien \naux Abbassides, peuplement et d\u00e9ynamiques spatiales, \u00e9dit\u00e9 par A. Borrut, M. Debi\u00e9, A. Papaconstantinou, D. \nPieri et J.-P. Sodini (Turnhout : Brepols, 2011), 22-25), symbolise ce m\u00eame bourg par une colonne classique. \nPourtant, le b\u00e2timent d'ermitage adjacent, parfaitement conserv\u00e9, est bien une tour quadrangulaire creuse et \nam\u00e9nag\u00e9e.\n\n113.  Schachner, \u00ab Archaeology of the Stylite \u00bb, 333. \n\n\n\n193  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  194\n\nIl s\u2019est notamment fond\u00e9 sur la Vie de Luc le Stylite qui, \u00e0 propos des adeptes de ce \ngenre d\u2019asc\u00e8se dans l\u2019espace byzantin au ixe si\u00e8cle, d\u00e9clarait : \u00ab Ils refusaient de vivre au \nsol, et s\u2019\u00e9lev\u00e8rent au sommet de colonnes en forme de tour (purgoeid\u00e8s)114 \u00bb. Ce dernier \nterme y caract\u00e9rise en outre la colonne de Daniel pr\u00e8s de Constantinople115. Certaines de ces \nb\u00e2tisses, notamment dans le nord du massif calcaire, ressemblaient beaucoup \u00e0 des tours \nde guet domaniales ou politiques. Les fouilles du sanctuaire de St Sim\u00e9on et de Day\u1e25is (syr.", "start_char_idx": 71768, "end_char_idx": 74246, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a92578a8-193b-4ac3-885f-14487cb25f72": {"__data__": {"id_": "a92578a8-193b-4ac3-885f-14487cb25f72", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d0541e8e-e19c-472b-ae75-30c1e85da8c3", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa9857c6697c7784788e85dd941a85956e00672ca661dad768b1d263fc5e6dff", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4d79b8d1-ccf5-40dd-8fa1-82e2b18a9448", "node_type": "1", "metadata": {}, "hash": "95813286be3a1ae11266e2b3e5f1db4c72b818624608a6892175f638aea60e0e", "class_name": "RelatedNodeInfo"}}, "text": "D\u0113\u1e25es) ont mis en \u00e9vidence l\u2019existence de multiples tours dont celles \u00e9difi\u00e9es \u00e0 l\u2019entr\u00e9e \ndes monast\u00e8res purent avoir servi de poste de surveillance ou de gu\u00e9rite116. N\u00e9anmoins, \nSchachner a remarqu\u00e9 que ces tours \u00e9taient le plus souvent construites dans le m\u00eame \nespace que les colonnes, et partageaient les m\u00eames fonctions asc\u00e9tiques et symboliques, \nce dont atteste encore le site de Qa\u1e63r B(a)r\u0101d au nord du sanctuaire de Saint Sim\u00e9on117. La \nfonction ambig\u00fce de ces tours et leur identification \u00e0 des colonnes ou piliers de r\u00e9clusion \nrestent \u00e0 ce jour incertaines et n\u00e9cessiteraient de poursuivre les recherches arch\u00e9ologiques, \n\u00e9pigraphiques et textuelles. \n\nPour autant, il existe une seconde allusion \u00e0 une tour occup\u00e9e par un stylite dans la \nVie de Sim\u00e9on des Oliviers. L\u2019\u00e9v\u00eaque de \u1e24arr\u0101n aurait en effet nomm\u00e9 un certain \u00ab Jovien, \nmoine et stylite \u00bb comme son repr\u00e9sentant \u00e0 Nisibe, dans le monast\u00e8re de saint \u00c9lis\u00e9e, \nqui, dit-on, \u00ab \u00e9tait confin\u00e9 (\u1e25b\u012b\u0161) dans une tour (b\u016brg\u014d)118. Autrement dit, l\u2019ensemble des \nattestations syriaques de \u00ab stylites \u00bb (es\u1e6d\u016bn\u014dy\u0113/es\u1e6d\u016bn\u014dr\u0113) d\u00e9signeraient en r\u00e9alit\u00e9 l\u2019ensemble \ndes ermites prenant abri dans une structure en forme de tour ou de colonne. Ainsi, le terme \nes\u1e6d\u016bn\u014dr\u014d serait alors devenu un quasi-synonyme de reclus (\u1e25b\u012b\u0161\u014dy\u014d). \u00c0 l\u2019aube de l\u2019h\u00e9gire, \nselon Claire Fauchon, \u00ab les stylites ne sont plus des stylites mais simplement des asc\u00e8tes, \nplus sp\u00e9cialement des reclus119 \u00bb. Ceci permet de comprendre pourquoi la chronologie de \nQar\u1e6dm\u012bn donne autant d\u2019importance \u00e0 sa liste de stylites (es\u1e6d\u016bn\u014dr\u0113) et n\u2019h\u00e9site pas \u00e0 la faire \nd\u00e9buter par \u00ab Mathieu le Reclus (\u1e25b\u012b\u0161\u014dy\u014d) \u00bb, pourtant ant\u00e9rieur \u00e0 Sim\u00e9on le Stylite120. \n\nEn outre, les \u00ab stylites \u00bb n\u2019\u00e9taient plus des autorit\u00e9s solitaires et sans attaches, mais \n\u00e9taient bien souvent inclus dans un cadre c\u00e9nobitique, voire \u00e0 l\u2019int\u00e9rieur m\u00eame de la \nmandra, le mur d\u2019enceinte du monast\u00e8re121. \n\n114.  Ibid., 377, n. 174 citant Delehaye, Saints Stylites, chap. 5. \n115.  Ibid., 333, citant Delehaye, Saints Stylites, chap. 7 ; Schachner, \u00ab Archaeology of the Stylite \u00bb, 377, n. 173 \n\nsignale aussi, que cet \u00e9l\u00e9ment impacta les repr\u00e9sentations g\u00e9orgiennes de stylite, ainsi que celle de Sim\u00e9on dans \nla nouvelle \u00ab \u00e9glise cach\u00e9e \u00bb de G\u00f6reme en Cappadoce.\n\n116.  J.-L. Biscop, \u00ab R\u00e9organisation du monachisme syrien autour du sanctuaire de Saint-Sym\u00e9on \u00bb, dans Les \n\u00e9glises en monde syriaque, \u00e9d. F. Briquel-Chatonnet, 131\u201367 (Paris : Geuthner, 2013) ; J.-L. Biscop, M. Mundell \nMango et D. Orssaud, Deir D\u00e9h\u00e8s, monast\u00e8re d\u2019Antioch\u00e8ne. \u00c9tude architecturale (Beyrouth : Institut fran\u00e7ais \nd\u2019arch\u00e9ologie du Proche-Orient, 1997). \n\n117.  Schachner, \u00ab Archaeology of the Stylite \u00bb, 377.\n118.", "start_char_idx": 74248, "end_char_idx": 76931, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4d79b8d1-ccf5-40dd-8fa1-82e2b18a9448": {"__data__": {"id_": "4d79b8d1-ccf5-40dd-8fa1-82e2b18a9448", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a92578a8-193b-4ac3-885f-14487cb25f72", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "630c2add56a2c4f06febd778763e41489c3ff426dd1ef709654ce0c62999a716", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "94c30533-fd03-4659-89dd-dcbff1c026cc", "node_type": "1", "metadata": {}, "hash": "540bf3de34501e18d96eb728721884d9cb81649bd9ba581f531b641538d9f9bd", "class_name": "RelatedNodeInfo"}}, "text": "Schachner, \u00ab Archaeology of the Stylite \u00bb, 377.\n118.  Vie de Sim\u00e9on des Oliviers, fo 117r.\n119.  Fauchon, \u00ab Vie asc\u00e9tique \u00bb, 49.\n120.  Palmer, Monk and Mason, 105.\n121.  Palmer, Monk and Mason, 80 ; voir \u00e9galement A. Binggeli, \u00ab Les stylites et l\u2019eucharistie \u00bb, dans Pratiques \n\nde l\u2019eucharistie dans les \u00c9glises d\u2019Orient et d\u2019Occident, \u00e9d. N. B\u00e9riou, B. Caseau et D. Rigaux, 421\u201344 (Turnhout : \nBrepols, 2009), 430.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  194\n\nDeux ou trois si\u00e8cles plus tard, ceci \u00e9tait devenu une institution : une colonne avait sa \npropre communaut\u00e9 monastique, dont le devoir \u00e9tait de servir le stylite et ses visiteurs \net d\u2019y fournir un successeur \u00e0 sa mort [. . .]. Un tel monast\u00e8re rendait physique la  \nrelation existant entre les consciences des moines de ces r\u00e9gions, m\u00eame lorsqu\u2019il n\u2019y \navait point de colonne, entre le coenobium et l\u2019ermitage122.\n\nLes exemples de dignitaires ayant opt\u00e9 pour cette forme de retraite en colonne ou en \ntour (ou issus de celle-ci) se multipli\u00e8rent au cours des viie\u2013viiie si\u00e8cles, comme, entre autres, \nGeorges (m. v. 80/700)123, Thomas de Tell\u0101 (m. 80/699)124 ou Zacharie d\u2019\u00c9desse (\u00e9v\u00eaque \nen 145\u201346/762\u201363)125. Dans la province de Takr\u012bt, Jean, le m\u00e9tropolite h\u00e9ritier de Mar\u016bt\u0101, \nest surnomm\u00e9 Chionite (Ky\u016bn\u014dy\u014d) : un synonyme de stylite126. En outre, il \u00e9tait admis \nqu\u2019un \u00e9v\u00eaque abandonn\u00e2t son office en fin de vie pour se retirer dans un monast\u00e8re de \nsa fondation \u00e0 l'instar de Th\u00e9odote Ier d\u2019Amid \u00e0 Qellet, dans le district de \u1e62awr\u0101, sur la \nbordure nord-ouest du \u1e6c\u016br \u02bfAbd\u012bn127. Quant \u00e0 son successeur Th\u00e9odote II (r. 94\u2013v. 110/712 ou  \n713\u2013v. 728 ou 729), il aurait pass\u00e9 ses derni\u00e8res ann\u00e9es sur une colonne (es\u1e6d\u016bn\u014d) du \u1e6c\u016br \n\u02bfAbd\u012bn128 : \n\nCe saint Th\u00e9odote, \u00e9v\u00eaque d\u2019Amid, [. . .] abdiqua de l\u2019\u00e9piscopat de la ville. Il se retira \ndonc de son si\u00e8ge et, quittant la cit\u00e9, il descendit dans la r\u00e9gion de D\u0101r\u0101, dans les confins \nqui sont entre D\u0101r\u0101 et Amid, il se construisit l\u00e0 une colonne (es\u1e6d\u016bn\u014d) sur laquelle il \nmonta, marchant sur les traces de M\u0101r Thomas de Tell\u0101. Il b\u00e2tit aussi dans ce m\u00eame \nlieu un grand monast\u00e8re : celui-l\u00e0 m\u00eame qui jusqu\u2019\u00e0 pr\u00e9sent est \u00e9tabli \u00e0 c\u00f4t\u00e9 du village \nappel\u00e9 Qal\u016bq129.\n\nSon contemporain Sim\u00e9on des Oliviers, \u00e9v\u00eaque de \u1e24arr\u0101n (r. 81\u2013116/700\u201334), serait quant \n\u00e0 lui entr\u00e9 en contact avec le premier Th\u00e9odote d\u2019Amid130. En outre, il aurait longtemps \nhabit\u00e9 la colonne d\u2019un monast\u00e8re du \u1e6c\u016br \u02bfAbd\u012bn131.", "start_char_idx": 76879, "end_char_idx": 79317, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "94c30533-fd03-4659-89dd-dcbff1c026cc": {"__data__": {"id_": "94c30533-fd03-4659-89dd-dcbff1c026cc", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4d79b8d1-ccf5-40dd-8fa1-82e2b18a9448", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "4178baa74041038a1051993ae07d721cca90e01e77a2ac96f833a42f0636c1f6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e331e5f1-d1d9-4e44-a7d1-3225ec3e46dd", "node_type": "1", "metadata": {}, "hash": "fdd54c6dde0c5f73a2d21d59912abc4265f2b6a3d6873f12bf3f34d49e50df7d", "class_name": "RelatedNodeInfo"}}, "text": "Plus tard, \u00ab il construisit une colonne \n \n  \n\n122.  Ibid., 106 : \u00ab Two or three centuries later this had become an institution: a column had its own monastic \ncommunity, whose duty it was to serve the stylite and his visitors and to provide a successor for him when he \ndied [. . .]. Such a monastery made physical the relationship which existed in the minds of monks in this region, \neven where there were no columns, between coenobium and \u201cmourner\u201d. \u00bb\n\n123.  \u00ab Chronicon anonymum ad AD 819 \u00bb, dans Chronicon 1234, 1\u201324, ici 13.\n124.  Chronique de Zuqn\u012bn = Chronique de Denys de Tell-Mahr\u00e9. Quatri\u00e8me partie [. . .], \u00e9d. J.-B. Chabot \n\n(Paris : E. Bouillon, 1895), 12 ; \u00ab Chronicon 819 \u00bb, 13 ; Vie de Th\u00e9odote, fo 286r, dans la version gar\u0161\u016bn\u012b son titre \nest traduit : \u02bf\u0101m\u016bd.\n\n125.  Chronique de Zuqn\u012bn, 77.\n126.  Bar H\u00e9braeus, Chronicon Ecclesiasticum, 2 : col. 159. \n127.  Palmer, Monk and Mason, 88\u201390.\n128.  Chronique de Zuqn\u012bn, 20\u201321, \u00e0 ne pas confondre avec Th\u00e9odote Ier d\u2019Amid mort en 68/698, voir infra.\n129.  Chronique de Zuqn\u012bn, 20\u201321.\n130.  Vie de Sim\u00e9on des Oliviers, fo 116r.\n131.  Ibid., fos 106r, 108v, 109v, 110r, 120r.\n\n\n\n195  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  196\n\n(es\u1e6d\u016bn\u014d) grande et haute pour les reclus (\u1e25b\u012b\u0161\u014dy\u0113) \u00bb dans un monast\u00e8re \u00e0 l\u2019ext\u00e9rieur de \nNisibe132 et une autre dans le monast\u00e8re de Saint Lazare133. Pour l\u2019hagiographe, il \u00e9tait \nnaturel qu\u2019un reclus au sens large vive dans une colonne, qu\u2019elle f\u00fbt ou non cylindrique et \npleine. \n\nQuant \u00e0 Denys de Tell Ma\u1e25r\u0113, nous avons vu qu\u2019il comprit l\u2019information concernant la \nchute des colonnes comme une catastrophe touchant les \u00ab bienheureux \u00bb qui y vivaient. \nCette interpr\u00e9tation met en \u00e9vidence \u00e0 quel point le terme \u00ab colonne \u00bb \u00e9tait interpr\u00e9t\u00e9, \npar les auteurs syro-occidentaux et notamment miaphysites, comme indissoluble de ce \nstylitisme134. Ainsi, l\u2019\u00e9l\u00e9vation, la tour, le phare ou la colonne (\u0113s\u1e6d\u016bn\u014d = \u1e63awma\u02bfa) semblent \navoir d\u00e9sign\u00e9 \u00e0 la fois l\u2019ensemble des retraites des moines et des reclus. Si\u00e9ger au sommet \nd\u2019une motte conique, d\u2019une tour ou d\u2019une colonne, \u00e0 proximit\u00e9 ou non d\u2019un monast\u00e8re, \nconstituait une expression sociale et spirituelle similaire. Il reste toutefois n\u00e9cessaire de \npoursuivre les recherches sur les stylites dans la litt\u00e9rature syro-occidentale afin de v\u00e9rifier \nl\u2019importance de cette association s\u00e9mantique et terminologique ainsi que ses variations \ng\u00e9ographiques.\n\nCertains, \u00e0 l\u2019instar de leur mod\u00e8le originel, eurent des relations importantes avec les \npopulations arabes de leur voisinage. La figure du stylite semble avoir \u00e9galement \u00e9t\u00e9 tr\u00e8s \nli\u00e9e \u00e0 la question de la christianisation de ces tribus, et ce dans le prolongement de l\u2019\u0153uvre \ndu premier d\u2019entre eux, Saint Sim\u00e9on l\u2019Ancien.", "start_char_idx": 79318, "end_char_idx": 82082, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e331e5f1-d1d9-4e44-a7d1-3225ec3e46dd": {"__data__": {"id_": "e331e5f1-d1d9-4e44-a7d1-3225ec3e46dd", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "94c30533-fd03-4659-89dd-dcbff1c026cc", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "b86e407076a322eee33e132fc08bf4fbe19684d8712edb90854e4b7b0649afd1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a3635133-f0a3-48da-9492-a8753665104b", "node_type": "1", "metadata": {}, "hash": "1628c7adc5091803133620cfe82f3bdc6fcc3cbf756a59f4d030329c5b454477", "class_name": "RelatedNodeInfo"}}, "text": "Nau a mis en \u00e9vidence les passages de la \nVie de Sim\u00e9on le Stylite sur la conversion des b\u00e9douins Sarac\u00e8nes qu\u2019il a con\u00e7u comme \nle mod\u00e8le litt\u00e9raire et social du processus d\u2019\u00e9vang\u00e9lisation des Arabes du Proche Orient \u00e0 \nl\u2019aube de l\u2019Islam135. En effet, les trois Vies r\u00e9dig\u00e9es en son honneur insistent sur l\u2019influence \ndu saint \u00e0 l\u2019\u00e9gard de populations b\u00e9douines. La question de la christianisation des Arabes \nsemble s\u2019\u00eatre accrue entre le milieu du ve si\u00e8cle et le d\u00e9but du viie si\u00e8cle. Lorsque Th\u00e9odoret \nfaisait simplement allusion \u00e0 l\u2019attractivit\u00e9 de l\u2019homme saint chez des populations b\u00e9douines \ninformes136, une Vie syriaque peut-\u00eatre moins ancienne que ce que n\u2019en dit le colophon137 \najoute des \u00e9l\u00e9ments sur des d\u00e9marches officielles li\u00e9es au royaume d\u2019al-\u1e24\u012bra138, quant, \nfinalement, la Vie grecque tardive attribu\u00e9e \u00e0 Antoine assure que le souverain lui-m\u00eame \n \n \n \n\n132.  Ibid., fo 110r.\n133.  Ibid., fo 122v.\n134.  Michel le Syrien, Chronique, 429 ; Chronicon 1234, 260 ; sur la question d\u2019un stylitisme sp\u00e9cifiquement \n\nmiaphysite et syro-orthodoxe, voir Pierre, \u00ab Stylitisme et christianisation des Arabes \u00bb.\n135.  Nau, Arabes chr\u00e9tiens, 37\u201338 et 104.\n136.  Th\u00e9odoret de Cyr, Histoire des moines de Syrie, 190 (XXVI.13).\n137.  P. Peeters, \u00ab Saint Sym\u00e9on Stylite et ses premiers biographes \u00bb, Analecta Bollandiana 61 (1943) : 29\u201371, \n\n\u00e0 48 note que le manuscrit comporte la date de 474 et la consid\u00e8re comme pal\u00e9ographiquement plausible, 57 ; \nLire \u00e0 ce sujet S. Brelaud, \u00ab Al-\u1e24\u012bra et ses chr\u00e9tiens dans les guerres romano-perses \u00bb, Camenulae 15 (2016) : \n1\u201326, ici 6\u20137.\n\n138.  Vie Syriaque de Sim\u00e9on Stylite, \u00e9d. P. Bedjan, dans Acta Martyrum et Sanctorum 4, 507\u2013644 (Leipzig : O. \nHarrassowitz, 1894), 597.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  196\n\nse convertit139. Ceci sugg\u00e8re un int\u00e9r\u00eat croissant de ses hagiographes et de ses imitateurs \nstylites pour les des Sarac\u00e8nes et les \u1e6cayy\u014dy\u0113, \u00e0 l\u2019aube de l\u2019h\u00e9gire140.\n\n3. Du privil\u00e8ge \u00e0 l\u2019hostilit\u00e9 : le stylite face aux autorit\u00e9s normatives syro-orthodoxes et  \narabo-musulmanes\n\nLe discours attribu\u00e9 \u00e0 Ab\u016b Bakr en sa wa\u1e63iyya incorpore sans grande \u00e9quivoque l\u2019essentiel \ndes infrastructures c\u00e9nobitiques comme \u00e9r\u00e9mitiques syriennes f\u00e9d\u00e9r\u00e9es autour d\u2019un homme \nsaint sur son \u00ab pilier \u00bb. Leur influence aupr\u00e8s des Arabes \u00e9tait suffisamment importante \npour que le deuxi\u00e8me dirigeant de l\u2019\u00c9tat m\u00e9dinois enjoigne \u00e0 ses troupes de les respecter \ntout en les \u00e9vitant. En d\u00e9pit de l\u2019effort de \u00ab domestication \u00bb monastique, ils continu\u00e8rent de \nd\u00e9fier autant les canonistes de l\u2019\u00c9glise syro-orthodoxe que les juristes et doctrinaires arabo-\nmusulmans.\n\n3.1.", "start_char_idx": 82083, "end_char_idx": 84731, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a3635133-f0a3-48da-9492-a8753665104b": {"__data__": {"id_": "a3635133-f0a3-48da-9492-a8753665104b", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e331e5f1-d1d9-4e44-a7d1-3225ec3e46dd", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "9414aaa822af82a6e590683c52cee5a8fef33b051db2a1ab7251490eee53cbc4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0728a9f4-97af-40e6-81be-a5726b3cbd96", "node_type": "1", "metadata": {}, "hash": "8e8d2b1fa691e7d53f09cc340d26fe2642e8dc7c799cd674fe1ab233530d722b", "class_name": "RelatedNodeInfo"}}, "text": "3.1. Le stylite et les Arabes\n\nLa ferveur des Arabes \u00e0 l\u2019\u00e9gard des moines et anachor\u00e8tes est fr\u00e9quemment attest\u00e9e \u00e0 \nl\u2019\u00e9poque islamique. Ainsi, d\u00e8s le milieu du viie si\u00e8cle, le catholicos syro-oriental I\u0161\u014d\u02bf-Yahb \nIII d\u2019Adiab\u00e8ne (r. 28\u201339/649\u201359) soulignait, avec un brin d\u2019exag\u00e9ration puisqu\u2019il cherchait \n\u00e0 r\u00e9futer les excuses de ses correspondants, que \u00ab non seulement [les Arabes (\u1e6cayy\u0101y\u0113)] \nne combattent pas le christianisme, mais ils louent notre foi, honorent les pr\u00eatres et les \nsaints de notre Seigneur et font des dons aux \u00e9glises et aux couvents (dayr\u0101t\u0101) !141 \u00bb. Une \ng\u00e9n\u00e9ration plus tard, Jean Bar Penk\u0101y\u0113, auteur syro-oriental de Nisibe qui \u00e9crivit dans le \ncontexte de la deuxi\u00e8me fitna (v. 63\u201383/683\u201392), insistait encore sur le respect religieux que \nles solitaires inspiraient aux Arabes : \n\n\u00c0 propos de notre ordre (gr : tagma) des solitaires (i\u1e25\u012bd\u0101y\u0113 = moines) il y eut prudemment \nquelque commandement de Dieu afin qu\u2019ils les (main)tiennent en honneur142 ! [. . .] Ils \nre\u00e7urent, comme je l\u2019ai dit plus haut, un commandement de leur guide (mhaddy\u0101n\u0101) \u00e0 \npropos du peuple (\u02bfam\u0101) des chr\u00e9tiens et \u00e0 propos de l\u2019ordre des solitaires143.\n\nAlors que les monast\u00e8res \u00e9taient ainsi r\u00e9v\u00e9r\u00e9s par les conqu\u00e9rants arabes, il semble que \nla forme de r\u00e9clusion du stylitisme ait joui \u00e0 la fin du ier si\u00e8cle de l\u2019h\u00e9gire d\u2019un important \nregain d\u2019attractivit\u00e9 pour les moines syro-occidentaux et particuli\u00e8rement chez les \nmiaphysites. Deux stylites du premier tiers du viiie si\u00e8cle incarnent parfaitement la figure de \nl\u2019autorit\u00e9 institutionnelle syro-orthodoxe alli\u00e9e \u00e0 celle du saint homme populaire en contact \navec les Arabes. Nous avons vu plus haut que l\u2019auteur de la Vie de Sim\u00e9on des Oliviers \n\n139.  Voir la traduction chez R. Doran, The Lives of Simeon Stylites (Collegeville, MN : Cistercian Publications, \n1992) et la description de l\u2019\u00e9v\u00e8nement : 95\u201396.\n\n140.  Voir en d\u00e9tail dans Pierre, \u00ab Stylitisme et christianisation des Arabes \u00bb.\n141.  I\u0161\u014d\u02bf-Yahb III d\u2019Adiab\u00e8ne, I\u0161\u014d\u02bfyahb Patriarchae III Liber epistularum, \u00e9d. R. Duval, CSCO 64 (1904\u20135), 251. \n\nIl avait comme objectif de d\u00e9noncer l\u2019impi\u00e9t\u00e9 de ses correspondants ba\u1e25rayniens/qa\u1e6dariens.\n142.  Jean Bar Penk\u0101y\u0113, \u00ab R\u012bsh Mell\u0113 (Livre 15) \u00bb, dans Mingana, Sources syriaques 1, 143\u201371, voir 141.\n143.  Ibid., 146.\n\n\n\n197  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  198\n\nlui attribuait la prime fondation d\u2019une colonne de monast\u00e8re hors de la porte sud-est de \nNisibe144, probablement dans le m\u00eame couvent de M\u0101r \u00c9lis\u00e9e o\u00f9 son disciple Jovien habitait \nune \u00ab tour145 \u00bb.", "start_char_idx": 84727, "end_char_idx": 87305, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0728a9f4-97af-40e6-81be-a5726b3cbd96": {"__data__": {"id_": "0728a9f4-97af-40e6-81be-a5726b3cbd96", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a3635133-f0a3-48da-9492-a8753665104b", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "03ee2ece2b17065b299c6944e05949f40df2a2f0606fe0a0357aa237c25b79ca", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c8cdae19-5115-45fe-8c4b-000d3ad91e21", "node_type": "1", "metadata": {}, "hash": "57bf086796522e5c2dd0c339492ed61089a3d09797b9f793056999695abd708a", "class_name": "RelatedNodeInfo"}}, "text": "Il y aurait aussi fond\u00e9 une h\u00f4tellerie (p\u016btq\u014d, du grec pandok\u00e9ion146, au m\u00eame \ntitre que le terme arabe funduq) pour les commer\u00e7ants. Cet \u00e9tablissement se trouvait ainsi \n\u00e0 l\u2019aboutissement de la route commerciale en provenance de Balad sur le Tigre et accueillait \ndes n\u00e9gociants arabes147. En outre, selon la Vie de Gabriel de Qar\u1e6dm\u012bn il aurait fond\u00e9, \u00e0 c\u00f4t\u00e9 \nde l\u2019\u00e9glise St Th\u00e9odore148, un \u00ab b\u0113t \u1e63l\u016bt\u014d149 pour les Arabes150 \u00bb qui est d\u00e9crit en d\u00e9tail dans la \nVie de Sim\u00e9on des Oliviers151. \n\nUn second personnage repr\u00e9sentatif de cette p\u00e9riode est Jean de M\u0101r Z\u02bf\u016br\u0101. Il est \ncommun\u00e9ment identifi\u00e9 avec le stylite Jean de Litarb\u0101 (m. 119/737), un des plus importants \nintellectuels syro-orthodoxes de l\u2019\u00e9poque marw\u0101nide152. Ce dernier est connu pour ces \n\u00e9crits aux nombres desquels une lettre en forme de responsum \u00e0 une question d\u2019un certain \nDaniel, \u00ab pr\u00eatre \u1e6cu\u02bf\u014dy\u014d \u00bb, une des expressions ethniques du dioc\u00e8se de Georges153, l\u2019\u00e9v\u00eaque \ndes tribus (\u02bfamm\u0113) (r. 687\u2013724)154. Elle portait sur le sujet de la succession proph\u00e9tique, au \ncours de laquelle il s\u2019appuyait sur l\u2019autorit\u00e9 de Georges, d\u00e9crit comme \u00ab votre \u00e9v\u00eaque155 \u00bb. \n\n144.  Palmer, Monk and Mason, 107 ; Vie de Sim\u00e9on des Oliviers, fo 110 il fonde une colonne (es\u1e6d\u016bn\u014d) hors de \nla porte orientale de la ville.\n\n145.  Vie de Sim\u00e9on des Oliviers, fo 117r.\n146. Payne Smith, Dictionary, 440.\n147.  L\u2019auteur de la Vie de Mar\u016bt\u0101, 86 d\u00e9crit un m\u00eame type d\u2019h\u00f4tellerie sur la route \u00ab entre l\u2019Euphrate et le \n\nTigre \u00bb, qui comptaient des n\u00e9gociants \u00ab qui voyageaient dans le d\u00e9sert \u00bb (87), mais aussi de nombreux p\u00e8lerins, \n\u00ab principalement les peuples (\u02bfamm\u0113) qui demeurent dans cette \u01e6az\u012bra \u00bb (86\u201387) mais aussi Qa\u1e63r Sarij/\u02bfAyn \nQn\u014dy\u0113, explicitement associ\u00e9 au culte des Arabes dans la Vie d\u2019A\u1e25\u016bdemmeh, 29 situ\u00e9 \u00e0 quelques kilom\u00e8tre de \nla route commerciale entre Balad et Nisibe. Le funduq monastique de Nisibe est \u00e0 mettre en relation avec le \ncommerce Sarac\u00e8ne contraint de passer par Nisibe et D\u0101r\u0101 sous Justinien et \u1e2aosr\u014d Ier. M\u00e9nandre, The History of \nMenander the Guardsman, \u00e9d. R. C. Blockley (Liverpool : Francis Cairns, 1985), 70\u201372.\n\n148.  Vie de Sim\u00e9on des Oliviers, fo 112.\n149.  Un b\u0113t \u1e63l\u016bt\u014d, litt\u00e9ralement \u00ab demeure de pri\u00e8re \u00bb, consiste en principe en une petite pi\u00e8ce ou chapelle \n\naccol\u00e9e \u00e0 une \u00e9glise pour des d\u00e9votions populaires, voir \u00e0 ce sujet E. Keser-Kayaalp, \u00ab \u00c9glises et monast\u00e8res du \n\u1e6cur \u02bfAbdin. Les d\u00e9buts d\u2019une architecture \u201csyriaque\u201d \u00bb, dans Briquel-Chatonnet, Les \u00e9glises en monde syriaque, \n269\u201388, ici 273 et 280 et E. Keser-Kayaalp, \u00ab Church Building in the \u1e6cur \u02bf Abdin in the First Centuries of the Islamic \nRule \u00bb, dans Authority and Control in the Countryside.", "start_char_idx": 87306, "end_char_idx": 89961, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c8cdae19-5115-45fe-8c4b-000d3ad91e21": {"__data__": {"id_": "c8cdae19-5115-45fe-8c4b-000d3ad91e21", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0728a9f4-97af-40e6-81be-a5726b3cbd96", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "b41ff5305017f056cf6aea4693098216b9103475314be8eeae321ec7bd278bb3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6e5dd37f-89a4-40af-9968-b4773c949af1", "node_type": "1", "metadata": {}, "hash": "5236ff63da7dbb46d964a2c27e7325c0d32a0e3b8bacfaa4e011aad005b3aa04", "class_name": "RelatedNodeInfo"}}, "text": "From Antiquity to Islam in the Mediterranean and Near \nEast (6th\u201310th Century), \u00e9d. A. Delattre, M. Legendre et P. Sijpesteijn, 176\u2013209 (Leyde : Brill, 2018), 194\u201395.\n\n150.  Vie de Gabriel de B\u0113t Q\u016bs\u1e6d\u0101n, dans \u00ab A Critical Edition and Annotated Translation of the Qartmin \nTrilogy \u00bb, \u00e9d. A. Palmer (Cambridge, 1989), 55\u201392, ici 89. \n\n151.  Vie de Sim\u00e9on des Oliviers, fo 114v : un masgd\u014d et madraseh.\n152.  Debi\u00e9, \u00c9criture de l\u2019histoire, 199\u2013200 ; sa retraite est mentionn\u00e9e par Pe\u00f1a, Castellana et Fernandez, \n\nStylites syriens, 51.\n153.  Pierre, \u00ab Les \u02bfAmm\u0113 \u00bb, 31\u201333.\n154.  Dans les sources du iie/viiie si\u00e8cle, Georges n\u2019\u00e9tait pas qualifi\u00e9 \u00ab d\u2019\u00e9v\u00eaque des Arabes \u00bb, mais uniquement \n\nd\u2019\u00ab \u00e9v\u00eaque des \u02bfamm\u0113 \u00bb ce qui n\u2019est pas sans importance (\u00ab Chronicon 819 \u00bb, 13 ; \u00ab Chronicon ad annum 846 \npertinens \u00bb, \u00e9d. E. W. Brooks, dans Chronica Minora 2, 157\u2013238 [Paris : CSCO 3, 1904], 232). Georges ne signe \njamais non plus autrement que comme \u00e9v\u00eaque des \u02bfAmm\u0113 des Tan\u016bk\u014dy\u0113, des \u02bfAq\u016bl\u014dy\u0113 et des \u1e6c\u016b\u02bf\u014dy\u0113.\n\n155.  W. Wright, Catalogue of Syriac Manuscripts in the British Museum (Londres : Gilbert & Rivington, 1871), \n2 : 988 : ms. BL Add 12,154, fos 291\u201393. Sur cette lettre, lire J. Tannous, Between Christology and Kalam? The Life \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  198\n\nEn outre, l\u2019archivistique syro-occidentale pr\u00e9serva jusqu\u2019\u00e0 nos jours un court trait\u00e9 subdivis\u00e9 \nen \u00ab sermons (m\u0113mr\u0113) \u00bb adress\u00e9 aux \u00ab clercs du peuple/de la tribu (\u02bfam\u014d) croyant des \nArabes (\u1e6cayy\u014dy\u0113)156. \u00bb Litarb\u0101 \u00e9tait un bourg \u00e0 proximit\u00e9 imm\u00e9diate de la zone des stylites \n\u00e9tudi\u00e9e par Schachner o\u00f9 se trouvaient, entre autres, le sanctuaire de Saint Sim\u00e9on, le \nsite d\u2019al-\u1e62awma\u02bfa et le monast\u00e8re de Tell \u02bfAdd\u0113 o\u00f9 si\u00e9geait r\u00e9guli\u00e8rement le patriarche \nsyro-orthodoxe. Jean de M\u0101r Z\u02bf\u016br\u0101 aurait donc r\u00e9sid\u00e9 lui-aussi \u00e0 proximit\u00e9 imm\u00e9diate des \nprincipales voies commerciales du jund de Qinnasr\u012bn. Ce dernier est surtout connu pour \nles multiples responsa que lui aurait renvoy\u00e9es Jacques d\u2019\u00c9desse (m. 89/708). Un certain \nnombre des questions qu\u2019il y aborda traitent de la proximit\u00e9 de certains Arabes (\u1e6cayy\u014dy\u0113) \net/ou musulmans (mhaggr\u014dy\u0113) avec l\u2019\u00c9glise157. Ainsi, dans la deuxi\u00e8me lettre, il apprenait \nde Jacques que les portes d\u2019une \u00e9glise devaient demeurer closes \u00ab \u00e0 cause des mhaggr\u014dy\u0113, \nafin qu\u2019ils ne puissent entrer \u00bb.", "start_char_idx": 89962, "end_char_idx": 92294, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6e5dd37f-89a4-40af-9968-b4773c949af1": {"__data__": {"id_": "6e5dd37f-89a4-40af-9968-b4773c949af1", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c8cdae19-5115-45fe-8c4b-000d3ad91e21", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "f438f47bc830b9ab86eb6d8928ec7454141208748c8a3fd8df9b58b4a5630808", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d623916d-8272-4110-a125-2ad835e718d2", "node_type": "1", "metadata": {}, "hash": "ba45f0ba90957f7ae339325db5820c51227a84d77ff6d0f4994f5e2fae31db3f", "class_name": "RelatedNodeInfo"}}, "text": "Il interrogeait aussi le ma\u00eetre canoniste sur la possibilit\u00e9 \nde les soigner ou exorciser158, une pratique g\u00e9n\u00e9ralement bien attest\u00e9e de la part des \nhommes saints syriaques159. Plus avant, il s\u2019interrogeait sur la n\u00e9cessit\u00e9 du re-bapt\u00eame d\u2019un \nancien chr\u00e9tien d\u00e9sireux de \u00ab revenir de son paganisme160 \u00bb. Enfin, \u00e9tonn\u00e9 de voir juifs et \nmusulmans des environs prier tous vers le sud, il en demanda la raison \u00e0 Jacques, qui, pour \navoir voyag\u00e9 en \u00c9gypte, savait qu\u2019ils priaient \u00ab en direction de J\u00e9rusalem et de la Ka\u02bfba, le \nlieu ancestral de leur peuple161. \u00bb\n\nCe stylitisme officialis\u00e9 et g\u00e9n\u00e9ralis\u00e9 eut une influence non-n\u00e9gligeable sur les Arabes \nconqu\u00e9rants. En outre, le caract\u00e8re visuel spectaculaire et la localisation sur les routes \ncommerciales, dans les cols de l\u2019Antioch\u00e8ne ou le long de la route trans-m\u00e9sopotamienne, \nimpressionnaient n\u00e9cessairement les commer\u00e7ants. D\u00e8s lors, l\u2019institution, par les arabo-\nmusulmans, d\u2019un tel privil\u00e8ge explicite attribu\u00e9 \u00e0 la wa\u1e63iyya d\u2019Ab\u016b Bakr prend tout son sens.\n\n3.2. Les Arabo-musulmans et le clerg\u00e9 chr\u00e9tien\n\nIl existe de bonnes raisons pour avancer que les solitaires et notamment les stylites et \nautres saints hommes (holy men) des communaut\u00e9s influenc\u00e8rent le courant asc\u00e9tique \nislamique en formation \u00e0 tel point que, comme l\u2019a soulign\u00e9 Thomas Sizgorich : \u00ab Le moine, \nembl\u00e8me de militantisme et de pi\u00e9t\u00e9 asc\u00e9tique joint en la personne d\u2019une avant-garde  \n \n\nand Letters of George, Bishop of the Arab Tribes (Piscataway, NJ : Gorgias Press, 2009), 676. \n156.  Alice Croq pr\u00e9pare actuellement une \u00e9tude sur ce texte. Je la remercie infiniment de m\u2019avoir inform\u00e9 \n\nde son existence.\n157.  M. Penn, Envisioning Islam. Syriac Christians and the Early Muslim World (Philadelphie : University of \n\nPennsylvania Press, 2015), 144\u201360 ; voir les traductions de ces lettres dans M. Penn, When Christians First Met \nMuslims. A Sourcebook of the Earliest Syriac Writings on Islam (Oakland : University of California Press, 2015), \n167\u201373.\n\n158.  Lettre 1, trad. Penn, When Christians Met Muslims, 167.\n159.  J. Tannous, The Making of the Medieval Middle East. Religion, Society, and Simple Believers (Princeton, \n\nNJ : Princeton University Press, 2018), 154.\n160.  Lettre 1, trad. Penn, When Christians Met Muslims, 168\u201369. Mentionn\u00e9e par Tannous, The Making of \n\nthe Medieval Middle East, 335.\n161.  Lettre 4, trad. Penn, When Christians Met Muslims, 172\u201373.\n\n\n\n199  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  200\n\ncommunautaire r\u00e9\u00e9merge dans les premi\u00e8res descriptions islamiques du jih\u0101d et de ceux \nqui l\u2019accomplissaient162. \u00bb\n\n\u00c0 en croire Ibn Is\u1e25\u0101q (m.", "start_char_idx": 92295, "end_char_idx": 94946, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d623916d-8272-4110-a125-2ad835e718d2": {"__data__": {"id_": "d623916d-8272-4110-a125-2ad835e718d2", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6e5dd37f-89a4-40af-9968-b4773c949af1", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "522d8c5c1d17fb3beb7affba39883ec6b60bbc2d13107e1481ccfa496d344e3b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9655138b-bee1-4b35-944b-a8c4d4b09fd1", "node_type": "1", "metadata": {}, "hash": "0d8da6c73a1cc7a26cbfc3d3cd9d00067e4273a62ac347182d7b9e163f13d1c5", "class_name": "RelatedNodeInfo"}}, "text": "\u00bb\n\n\u00c0 en croire Ibn Is\u1e25\u0101q (m. 150/768), le c\u00e9l\u00e8bre compagnon Salm\u0101n \u00ab le Perse \u00bb fut lui-m\u00eame \nun moine anachor\u00e8te d\u2019ob\u00e9dience syro-orientale dont les ma\u00eetres ne cess\u00e8rent, \u00e0 la veille \nde leurs tr\u00e9pas respectifs, de le recommander \u00e0 un autre, ce qui l\u2019aurait conduit, en bout \nde chaine, \u00e0 rejoindre le Proph\u00e8te163. Plus tard, mystiques et asc\u00e8tes de la fin de la p\u00e9riode \nabbasside se r\u00e9f\u00e9r\u00e8rent \u00e0 ce personnage comme fondateur de leur mouvement, en insistant \nsur son inspiration chr\u00e9tienne. En outre, ce compagnon clef fonde la chaine de transmission \nd\u2019un \u1e25ad\u012b\u1e6f qui confirme cette opinion islamique favorable aux reclus : \u00ab \u201cLaisse les pr\u00eatres \n(qas\u012bs\u016bn) dans les \u1e63awma\u02bfa-s et les ruines\u201d, m\u2019a d\u00e9clar\u00e9 l\u2019Ap\u00f4tre, \u201ccar parmi eux, il y a des \n\u1e63iddiq\u016bn (v\u00e9ridiques) et des ruhb\u0101n\u201d164. \u00bb\n\nCe \u1e25ad\u012b\u1e6f reprenait la proposition mod\u00e8le de la wa\u1e63iyya d\u2019Ab\u016b Bakr \u00ab laisse les . . . \u00bb et \nentretient l\u2019ambivalence ex\u00e9g\u00e9tique du verset. Le \u1e25ad\u012b\u1e6f de Salm\u0101n confirmait l\u2019influence \net la v\u00e9n\u00e9ration dont jouissaient les moines stylites tout en entretenant une certaine \nambigu\u00eft\u00e9. Il opposait les \u00ab pr\u00eatres \u00bb chr\u00e9tiens qui vivent dans \u00ab les \u1e63awma\u02bfa-s et les ruines \u00bb \net qui sont bel et bien \u00ab v\u00e9ridiques \u00bb \u00e0 d\u2019autres pr\u00eatres, desquels il faut se m\u00e9fier et qu\u2019on ne \ndoit pas \u00ab laisser \u00bb. Il d\u00e9montre comment des Arabo-musulmans \u00e9taient encore tent\u00e9s par \nl\u2019intercession des solitaires tandis que leur opinion \u00ab nazar\u00e9enne \u00bb \u00e9tait repouss\u00e9e comme \nh\u00e9t\u00e9rodoxe. Au sujet de l\u2019intercession des moines nazar\u00e9ens, Ibn Ab\u012b \u0160ayba (m. 235/849) \ntransmit un avis du juriste syrien al-Awz\u0101\u02bf\u012b (m. 157/774) qu\u2019il aurait lui-m\u00eame appris d\u2019un \nma\u00eetre d\u2019\u00e9poque omeyyade165 : \u00ab Il n\u2019y a point de mal de dire \u201camen\u201d \u00e0 la pri\u00e8re invocatoire \ndu moine [s\u2019il invoque pour toi] ; car ils nous en font profiter tandis qu\u2019ils ne s\u2019en font pas \nprofiter eux-m\u00eames !166 \u00bb. Cet avis constitua un des fondements de la religiosit\u00e9 asc\u00e9tique \nd\u2019Ab\u016b Bakr al-D\u012bnawar\u012b, un si\u00e8cle post\u00e9rieur (m. 333/944) dans sa s\u00e9ance mystique167. Pour \nIbn Ab\u012b \u0160ayba, savant mu\u1e25addi\u1e6f contemporain de la mi\u1e25na, il semble toutefois refl\u00e9ter \nun moment d\u2019ambivalence o\u00f9 l\u2019on r\u00e9v\u00e9rait encore l\u2019extraordinaire pi\u00e9t\u00e9 exemplaire des \nsolitaires des hauteurs, tout en combattant ardemment le credo chr\u00e9tien. \n\nDans la m\u00eame veine, Muq\u0101til b. Sulaym\u0101n (m. 150/767), un des premiers ex\u00e9g\u00e8tes, tenta \nd\u2019expliquer les termes clefs du verset Qur\u02be\u0101n 9 : 30 qui affirme que les enseignants (a\u1e25b\u0101r) \net les moines (ruhb\u0101n) auraient \u00e9t\u00e9 adopt\u00e9s par les chr\u00e9tiens \u00ab comme ma\u00eetres/seigneurs \n(arb\u0101b\u0101-n) \u00bb en place de Dieu.", "start_char_idx": 94918, "end_char_idx": 97460, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9655138b-bee1-4b35-944b-a8c4d4b09fd1": {"__data__": {"id_": "9655138b-bee1-4b35-944b-a8c4d4b09fd1", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d623916d-8272-4110-a125-2ad835e718d2", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "455ebb5520becaa005f2e53437b48eb1a847f6bcb40bce22a483d9f509c662b2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ce7663d7-77f3-419c-80f5-87e6630514ee", "node_type": "1", "metadata": {}, "hash": "4b7bdb7d685513e6f5a2e4e6fbd0371452965868bafa8283d05836f124eae1f6", "class_name": "RelatedNodeInfo"}}, "text": "Les premiers, selon Muq\u0101til, seraient des savants, \u00ab des \n\u02bfulam\u0101\u02be de leurs religions \u00bb, sans que le savant e\u00fbt eu connaissance du lien probable avec \n\n162.  T. Sizgorich, Violence and Belief in Late Antiquity. Militant Devotion in Christianity and Islam \n(Philadelphie : University of Pennsylvania Press, 2009), 160 : \u00ab The monk as an emblem of militancy and ascetic \npiety joined in the person of a communal vanguard reemerges in early Islamic descriptions of jih\u0101d and those \nwho waged it. \u00bb\n\n163.  Ibn Sa\u02bfd, al-\u1e6cabaq\u0101t al-kubr\u0101, \u00e9d. M. \u02bf\u0100\u1e6d\u0101\u02be, 8 vol. (Beyrouth : D\u0101r al-Kutub al-\u02bfIlmiyya, 1990), 4 : 56 ; Ibn \nHi\u0161\u0101m, S\u012bra, 1 : 214\u201322; sur sa migration mystique, S. Bowen Savant, The New Muslims of Post-conquest Iran. \nTradition, Memory, and Conversion (Cambridge : Cambridge University Press, 2013), 63. \n\n164.  Ibn Ab\u012b \u0160ayba, Musnad, \u00e9d. \u02bf\u0100. al-\u02bfAzz\u0101z\u012b et A. al-Maz\u012bd\u012b, 2 vol. (Riyad : D\u0101r al-Wa\u1e6dan, 1997), 309\u201310.\n165.  \u1e24ass\u0101n b. \u02bfA\u1e6diyya al-Mu\u1e25\u0101rib\u012b.\n166.  Ibn Ab\u012b \u0160ayba, al-Mu\u1e63annaf ,\u00e9d. K. Y. al-\u1e24awt, 7 vol. (Riyad : Maktabat al-Ru\u0161d, 1988), 6 : 105.\n167.  Ab\u016b Bakr al-D\u012bnawar\u012b, al-Muj\u0101lasa, 3 : 365.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  200\n\nle vocabulaire jud\u00e9o-aram\u00e9en. Quant aux seconds ils \u00ab sont les mujtahid\u016bn de leur religion \n(d\u012bn) : ce sont les gens des \u1e63awma\u02bfa-s168. \u00bb Il semble donc avoir opposer les savants formels \nque seraient les a\u1e25b\u0101r aux intellectuels, \u00ab ceux qui s\u2019efforcent \u00bb (mujtahid\u016bn), que seraient \nles habitants des tours d\u2019ermitage. Cependant, ce verset dut \u00eatre accord\u00e9 avec Qur\u02be\u0101n 57 : \n26\u201327 qui \u00e9dicte que \u00ab le monachisme (rahb\u0101niyya), ils l\u2019invent\u00e8rent!169 \u00bb. Muq\u0101til envisagea \ndonc une voie m\u00e9diane, o\u00f9, parmi les vrais chr\u00e9tiens pers\u00e9cut\u00e9s et retir\u00e9s dans les \u1e63awma\u02bfa-s, \naurait fini par appara\u00eetre un groupe qui aurait finalement renonc\u00e9 \u00e0 sa vraie religion pour \nadopter le \u00ab nazar\u00e9isme \u00bb : \u00ab Lorsque les polyth\u00e9istes se multipli\u00e8rent et que les croyants \nfurent vaincus et m\u00e9pris\u00e9s, apr\u00e8s J\u00e9sus fils de Marie, ils se retir\u00e8rent et prirent les \u1e63awma\u02bfa-s. \nCeci dura longtemps et alors certains renonc\u00e8rent (raja\u02bfa \u02bfan) \u00e0 la religion de J\u00e9sus (\u02bf\u012as\u0101) et \ninvent\u00e8rent le nazar\u00e9isme (na\u1e63r\u0101niyya)170.", "start_char_idx": 97461, "end_char_idx": 99637, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ce7663d7-77f3-419c-80f5-87e6630514ee": {"__data__": {"id_": "ce7663d7-77f3-419c-80f5-87e6630514ee", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9655138b-bee1-4b35-944b-a8c4d4b09fd1", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "c51fd8eaf91811140ed9e99184ae8a4a0c9d988e38041842fd3953c7b508279d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9d83c9f5-ed5b-4efd-9877-f4bd70a32bca", "node_type": "1", "metadata": {}, "hash": "e15d834cc862be78f33235ac63533226b523e35aea71bec45859c5887ff2aec5", "class_name": "RelatedNodeInfo"}}, "text": "\u00bb\n\nL\u2019ex\u00e9g\u00e8te de la fin viiie si\u00e8cle h\u00e9site, comme nombre de ses contemporains, \u00e0 adopter \nou non une posture respectueuse des ermites, garants de la vraie foi chr\u00e9tienne. Le livre \nsaint critiquait de mani\u00e8re acerbe l\u2019anachor\u00e8se et refl\u00e9tait la m\u00e9fiance eccl\u00e9siastique syro-\northodoxe \u00e0 l\u2019\u00e9gard des ermites. En revanche, Muq\u0101til produisit un v\u00e9ritable \u00ab hors sujet \u00bb et \natt\u00e9nua \u2014 voire inversa \u2014 la th\u00e9matique. Il ne parlait plus de l\u2019invention du monachisme du \npoint de vue d\u2019opposants \u00e0 l\u2019aura des moines, mais de l\u2019invention de la doctrine nazar\u00e9enne, \n\u0153uvre de certains, seulement, des stylites ou ermites, d\u00e9crits collectivement comme les \nvrais croyants du christianisme primitif.\n\n3.3. Le bon stylite et le mauvais tonsur\u00e9 \n\nIbn Ab\u012b \u0160ayba rapporta, outre une version assez classique de la wa\u1e63iyya171, un propos \ndu calife Ab\u016b Bakr connect\u00e9 \u00e0 cette tradition, o\u00f9 le calife aurait interdit explicitement \nde \u00ab tuer le moine (r\u0101hib) dans la \u1e63awma\u02bfa172 \u00bb. Cette formulation abrupte qui prohibait \navec force d\u2019occire le reclus dans sa tour sugg\u00e8re que ces derniers jouissaient d\u2019un statut \nd\u2019exception parmi les chr\u00e9tiens ordinaires qui auraient l\u00e9gitimement pu \u00eatre abattus. Une \ng\u00e9n\u00e9ration auparavant, les chroniqueurs al-W\u0101qid\u012b et Sayf b. \u02bfUmar, ainsi que le mu\u1e25addi\u1e6f \n\u02bfAbd al-Razz\u0101q avaient seulement re\u00e7u d\u2019Ab\u016b Bakr l\u2019ordre de \u00ab laisser \u00bb les stylites en paix.\n\nCes nouvelles probl\u00e9matiques du ixe si\u00e8cle refl\u00e8tent \u00e0 notre sens une crispation des \nsavants sunnites \u00e0 l\u2019\u00e9gard des religions de l\u2019\u00c9criture. Un indice important pourrait \u00eatre la \nr\u00e9currence dans la litt\u00e9rature syriaque, \u00e0 partir des ann\u00e9es 160/780 et de mani\u00e8re accrue \nsous H\u0101r\u016bn al-Ra\u0161\u012bd (r. 169\u201393/785\u2013809) et apr\u00e8s sa mort, de mentions de destructions \nd\u2019\u00e9glises \u00ab nouvellement construites \u00bb en Syrie du Nord et en Haute-M\u00e9sopotamie173. \n\n168.  Muq\u0101til b. Sulaym\u0101n, Tafs\u012br, \u00e9d. \u02bfA. M. \u0160i\u1e25\u0101ta, 5 vol. (Beyrouth : D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101\u1e6f al-\u02bfArab\u012b, 2002), 2 : \n167\u201368 (cf. : Q. 9 : 30).\n\n169.  Ce verset fut l\u2019objet d\u2019intenses d\u00e9bats entre les ex\u00e9g\u00e8tes, et ce \u00e0 toutes les \u00e9poques.\n170.  Muq\u0101til, Tafs\u012br, 4 : 246.\n171.  Ibn Ab\u012b \u0160ayba, al-Mu\u1e63annaf, 6 : 484 (no 33134).\n172.  Ibid., 6 : 483 (no 33127).\n173.  Sur ce processus J.-M. Fiey, Chr\u00e9tiens syriaques sous les Abbassides surtout \u00e0 Bagdad, 749\u20131258 \n\n(Louvain : CSCO, 1980), 44\u201346 ; A. Noth, \u00ab Problems of Differentiation between Muslims and Non-Muslims. \nRe-reading the \u201cOrdinances of \u02bfUmar\u201d \u00bb, Jerusalem Studies in Arabic and Islam 9 (1987) : 103\u201324 ; M. Levy-Rubin,", "start_char_idx": 99638, "end_char_idx": 102130, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9d83c9f5-ed5b-4efd-9877-f4bd70a32bca": {"__data__": {"id_": "9d83c9f5-ed5b-4efd-9877-f4bd70a32bca", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ce7663d7-77f3-419c-80f5-87e6630514ee", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "c3d3208a2661efd89c2f59339a76bdb81aa56af76672febfc13c9544f1e7ec79", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ee8763b6-f939-4de0-ba4f-7daa42a257a7", "node_type": "1", "metadata": {}, "hash": "58f9203a015a2096a49d69afda1721562b947da048968f08e949ba8fde5c1fd8", "class_name": "RelatedNodeInfo"}}, "text": "201  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  202\n\nCes exc\u00e8s et autres \u00e9meutes populaires l\u00e9galis\u00e9es se multipli\u00e8rent \u00e0 partir de la fin de la \nquatri\u00e8me fitna (v. 193\u2013209/809\u2013825)174. Ciblant des \u00e9difices dont la population musulmane \nconsid\u00e9rait qu\u2019ils auraient \u00e9t\u00e9 \u00e9lev\u00e9s apr\u00e8s le trait\u00e9 (\u1e63ul\u1e25) de leur conqu\u00eate, ces \u00e9glises \n\u00e9taient d\u00e9nonc\u00e9es comme ill\u00e9gales. En effet, les annales arabo-musulmanes confirment \ncertains d\u00e9bats et d\u00e9cisions judiciaires \u00e0 cette \u00e9poque175. Ibn Ab\u012b \u0160ayba illustrait parfaitement \ncette tension et transmit le m\u00eame propos, mais cette fois attribu\u00e9 au Proph\u00e8te en personne \n(par une tradition de Ibn \u02bfAbb\u0101s et \u02bfIkrima), avec la m\u00eame interdiction explicite : \u00ab Sur le \npoint d\u2019exp\u00e9dier ses l\u00e9gions, il aurait d\u00e9clar\u00e9 : \u201cNe tuez point les gens des \u1e63awma\u02bfa-s\u201d176 \u00bb. \nQu\u2019un combattant musulman f\u00fbt somm\u00e9 d\u2019\u00e9pargner le stylite et de le \u00ab laisser \u00e0 lui-m\u00eame \u00bb \nn\u2019allait plus de soi, seule la figure proph\u00e9tique pouvait encore leur \u00e9viter le sort qu\u2019on \nd\u00e9sirait d\u00e9sormais infliger aux infid\u00e8les. Les savants de l\u2019\u00e9poque de la mi\u1e25na recoururent \nabondamment \u00e0 des \u1e25ad\u012b\u1e6f mu\u1e25ammadiens pour justifier ce type de privil\u00e8ges ou \nd\u2019exceptions devenus alors inhabituels ou inacceptables, tandis que leurs pr\u00e9d\u00e9cesseurs \ns\u2019\u00e9taient content\u00e9s d\u2019avis ou de pr\u00e9c\u00e9dents de Compagnons et de premiers califes177. \n\nUn courant oppos\u00e9 aux stylites semble alors avoir entrepris de reformuler l\u2019ensemble des \ntraditions favorables aux reclus. \u02bfAbd al-Razz\u0101q lui-m\u00eame avait ajout\u00e9 dans sa Composition \nun second \u1e25ad\u012b\u1e6f, rapport\u00e9 par le savant syrien Ma\u02bfmar b. R\u0101\u0161id (m. 153/770) \u00e0 partir du \ngrand juriste pro-omeyyade al-Zuhr\u012b (m. 121/740), o\u00f9 la recommandation d\u2019Ab\u016b Bakr \nrev\u00eatait une toute autre tonalit\u00e9 : \u00ab Vous trouverez un groupe (qawm), ils se sont tonsur\u00e9s \n(fa\u1e25a\u1e63\u016b) le sommet de la t\u00eate avec des \u00e9p\u00e9es. Et puis vous trouverez un groupe (qawm), ils \nse sont enferm\u00e9s eux-m\u00eames dans les \u1e63aw\u0101mi\u02bf. Ignorez-les (\u1e0farhum) \u00e0 leurs erreurs/p\u00e9ch\u00e9s \n(\u1e2ba\u1e6d\u0101y\u0101) !178 \u00bb\n\nNon-Muslims in the Early Islamic Empire. From Surrender to Coexistence (Cambridge : Cambridge University \nPress, 2011), 60\u201368, 70\u201375, 78\u201384, 100-103 ; P. Wood, \u00ab Christian Elite Networks in the Jaz\u012bra, c. 730\u2013850 \u00bb, dans \nTransregional and Regional Elites. Connecting the Early Islamic Empire, \u00e9d. H.-L. Hagemann et S. Heidemann, \n359\u201384 (Berlin : De Guyter, 2020), 371 et entre autres nombreux t\u00e9moignages : al-\u1e6cabar\u012b, Ta\u2019r\u012b\u1e2b, s\u00e9rie 3, 713 ; \nTh\u00e9ophane, Chronographia, 452\u201353 ; Michel le Syrien, Chronique, 478.\n\n174.", "start_char_idx": 102135, "end_char_idx": 104669, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ee8763b6-f939-4de0-ba4f-7daa42a257a7": {"__data__": {"id_": "ee8763b6-f939-4de0-ba4f-7daa42a257a7", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9d83c9f5-ed5b-4efd-9877-f4bd70a32bca", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "3bd6dc996805276185fda5b158d152df3beadad1bc1e6ad3c559c2e917d2e6ae", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "156204ba-f31d-4c58-b3cd-6a0cee68d0a6", "node_type": "1", "metadata": {}, "hash": "15e776f45b3207c7fd5e0dd5f1087063a3e8a53068dd53ceb563f3284cca7fbe", "class_name": "RelatedNodeInfo"}}, "text": "174.  La bibliographie manque encore s\u00e9rieusement \u00e0 ce sujet, voir notamment l\u2019opinion de Fiey, Chr\u00e9tiens \nsyriaques, 87\u201389.\n\n175.  Al-Kind\u012b, Kit\u0101b wul\u0101t wa-qu\u1e0d\u0101t Mi\u1e63r, \u00e9d. M. Ism\u0101\u02bf\u012bl et A. al-Maz\u012bd\u012b (Beyrouth : D\u0101r al-Kutub al-\u02bfIlmiyya, \n2003), 99\u2013100 ; J. M. Fiey, Mossoul chr\u00e9tienne. Essai sur l\u2019histoire, l\u2019arch\u00e9ologie et l\u2019\u00e9tat actuel des monuments \nchr\u00e9tiens de la ville de Mossoul (Beyrouth : Librairie orientale, 1959), 20\u201325 mentionne al-Azd\u012b, Ta\u02ber\u012b\u1e2b al-Maw\u1e63il, \n\u00e9d. \u02bfA. \u1e24ab\u012bba (Le Caire : al-Majlis al-A\u02bfl\u0101 li-l-\u0160u\u02be\u016bn al-Isl\u0101miyya, 1967), 244 (ann\u00e9e 163/779) et C. Robinson, \nEmpire and Elites after the Muslim Conquest. The Transformation of Northern Mesopotamia (Cambridge : \nCambridge University Press, 2000), 11\u201312, al-Azd\u012b, al-Maw\u1e63il, 340 (ann\u00e9e 200/815), voir aussi la version d\u2019al-\n\u1e2aa\u1e6d\u012bb al-Ba\u0121d\u0101d\u012b, Ta\u02ber\u012b\u1e2b Mad\u012bnat al-Sal\u0101m (Ba\u0121d\u0101d), \u00e9d. B. \u02bfA. Ma\u02bfr\u016bf (Beyrouth : D\u0101r al-\u0120arb al-Isl\u0101m\u012b, 2002), 8 : \n456.\n\n176.  Ibn Ab\u012b \u0160ayba, al-Mu\u1e63annaf, 6 : 484 (no 33132) ; l\u2019informateur du \u1e25ad\u012b\u1e6f proph\u00e9tique est incertain, il \ns\u2019agit d\u2019un \u0161ay\u1e2b m\u00e9dinois, qui transmet d\u2019un mawl\u0101 non nomm\u00e9 lui-m\u00eame d\u2019un disciple de \u02bfIkrima. Ceci incite \u00e0 \ndouter de la pertinence de ce propos proph\u00e9tique isol\u00e9.\n\n177.  Voir par exemple au sujet du cas des chr\u00e9tiens Ban\u016b Ta\u0121lib, le recours au \u1e25ad\u012b\u1e6f proph\u00e9tique par le \nm\u00eame auteur et son contemporain Ibn Sa\u02bfd, \u00e0 propos d\u2019un sujet auquel tous leurs pr\u00e9d\u00e9cesseurs se contentaient \ndes pr\u00e9c\u00e9dents des premiers califes, S. Pierre, \u00ab Subjugation and Taxation \u00bb.\n\n178.  Al-\u1e62an\u02bf\u0101n\u012b, al-Mu\u1e63annaf, 5 : 199\u2013200.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  202\n\nDans ces diff\u00e9rentes versions, le calife distinguait le qawm des stylites et autres reclus \nd\u2019un autre groupe (qawm) de \u00ab tonsur\u00e9s \u00bb. Les deux types de religieux chr\u00e9tiens devaient \n\u00eatre \u00e9pargn\u00e9s, mais plus par souci de pr\u00e9server les musulmans de \u00ab leurs errements \u00bb que \npour leur manifester respect ou d\u00e9f\u00e9rence. En revanche, il est impossible d\u2019\u00e9claircir le \npassage faisant allusion \u00e0 une tonsure r\u00e9alis\u00e9e \u00ab avec les \u00e9p\u00e9es \u00bb sans recourir \u00e0 certains \n\u00e9l\u00e9ments collect\u00e9s par des mu\u1e25addi\u1e6f-s contemporains. Ainsi, Ab\u016b \u02bfUbayd (m.", "start_char_idx": 104665, "end_char_idx": 106810, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "156204ba-f31d-4c58-b3cd-6a0cee68d0a6": {"__data__": {"id_": "156204ba-f31d-4c58-b3cd-6a0cee68d0a6", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ee8763b6-f939-4de0-ba4f-7daa42a257a7", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "9adfce072ef3f2dafaf66617b05d96c3ad0f76624ab551b5edee185404c9cc5b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9c1bfed4-cd20-4db2-9e8e-58b62f00e392", "node_type": "1", "metadata": {}, "hash": "67b081a2e0798cc117daeec47167b3f488d0f944ed2288bd279392610c6ec39f", "class_name": "RelatedNodeInfo"}}, "text": "Ainsi, Ab\u016b \u02bfUbayd (m. 224/838) \nentreprit de d\u00e9finir pr\u00e9cis\u00e9ment le verbe fa\u1e25a\u1e63a dans son dictionnaire des \u1e25ad\u012b\u1e6f \u00e9tranges : \n\u00ab Tu trouveras un groupe (qawm), ils se sont tonsur\u00e9 (fa\u1e25a\u1e63\u016b) leurs t\u00eates. Alors frappe avec \n l\u2019\u00e9p\u00e9e ce qu\u2019ils ont tonsur\u00e9 ! Et vous trouverez un groupe (qawm) dans les \u1e63awma\u02bfa-s, alors \nlaisse-les (da\u02bfhum), et (pour/ainsi que ?) ce qu\u2019ils se sont faits \u00e0 eux-m\u00eames [. . .]179. \u00bb \n\nLe c\u00e9l\u00e8bre l\u00e9giste recomposait ici diff\u00e9remment le m\u00eame \u1e25ad\u012b\u1e6f califal : il insistait sur \nla distinction entre, d\u2019une part, les bons reclus (\u00ab \u201cquant aux gens des \u1e63aw\u0101mi\u02bf\u201d : cela \nveut dire : \u201cles moines\u201d (ruhb\u0101n)180 \u00bb) que l\u2019on doit laisser tranquille, et, d\u2019autre part les \nmauvais religieux qui sont tonsur\u00e9s, et que l\u2019on doit frapper \u00ab avec l\u2019\u00e9p\u00e9e \u00bb. Ceci sugg\u00e8re \nque la version de \u02bfAbd al-Razz\u0101q, o\u00f9 l\u2019\u00e9p\u00e9e aurait servi de rasoir, \u00e9tait d\u00e9fectueuse. Ab\u016b \n\u02bfUbayd fournit en outre une piste d\u2019interpr\u00e9tation au sujet de ces myst\u00e9rieux tonsur\u00e9s : \n\u00ab Il d\u00e9signe les \u0161am\u0101misa qui se sont tonsur\u00e9s181 \u00bb. Le singulier \u0161amm\u0101s est un calque du \nvocable \u0161amm\u014d\u0161\u014d qui d\u00e9signe en syriaque le ministre du culte et le diacre et en arabe, par \nextension, n\u2019importe quel clerc chr\u00e9tien182. Les tonsur\u00e9s \u00e9quivalaient d\u00e9j\u00e0 \u00e0 ces clercs dans \nla Composition de \u02bfAbd al-Razz\u0101q quelques d\u00e9cennies plus t\u00f4t183.\n\nCe courant de traditions manifeste une violente aversion \u00e0 l\u2019\u00e9gard des dignitaires officiels \ndes \u00c9glises. Il opposerait clairement deux types de religieux chr\u00e9tiens : (1) le moine solitaire, \nqui, a minima doit jouir d\u2019un privil\u00e8ge, et (2) le clerc, l\u2019eccl\u00e9siastique qu\u2019il faut pourchasser. \nLe Croyant aurait d\u00e8s lors autant le devoir d\u2019\u00e9pargner les premiers que de combattre les \nseconds. Par cons\u00e9quent, selon Ab\u016b \u02bfUbayd, le \u1e25ad\u012b\u1e6f distinguerait entre de bons moines \nreclus dans leurs tours et des diacres et des pr\u00eatres affili\u00e9s \u00e0 l\u2019ordre \u00e9piscopal. \n\nMalheureusement, cette hypoth\u00e8se s\u00e9duisante se concilie difficilement avec l\u2019usage de \nla tonsure dans la litt\u00e9rature syriaque de son temps. Les sources syro-orientales associent \nm\u00eame cette marque capillaire \u00e0 Abraham de Kashkar (m. v. 586), le (r\u00e9)formateur du \nc\u00e9nobitisme dans l\u2019Empire sassanide. Ainsi, selon I\u0161\u014d\u02bf-Dna\u1e25 de Ba\u1e63ra (m. fin-iiie/ixe si\u00e8cle),  \n\u00ab il initia la tonsure (s\u016bfr\u0101) qui est sur la t\u00eate des solitaires (i\u1e25id\u0101y\u0113 = moine au sens large)184 \u00bb. \n\n179.", "start_char_idx": 106789, "end_char_idx": 109120, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9c1bfed4-cd20-4db2-9e8e-58b62f00e392": {"__data__": {"id_": "9c1bfed4-cd20-4db2-9e8e-58b62f00e392", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "156204ba-f31d-4c58-b3cd-6a0cee68d0a6", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "27e1190498105786511b427dc163ffd22b5c8eb7193ca738358c86ae5a833366", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "51af719a-64a4-4160-8ce5-fcb035987069", "node_type": "1", "metadata": {}, "hash": "b1486a0fa7649dd8b855c30e77ea089217fb7ff3ddbaa84276a115f6fcb3dc44", "class_name": "RelatedNodeInfo"}}, "text": "179.  Ab\u016b \u02bfUbayd, \u0120ar\u012bb al-\u1e25ad\u012b\u1e6f, 2 : 231 ; presqu\u2019identique dans Ibn Ab\u012b \u0160ayba, al-Mu\u1e63annaf, 7 : 198, de Ya\u1e25y\u0101 \nb. Ab\u012b Mu\u1e6day\u02bf : \u00ab Vous atteindrez un groupe (qawm), ils sont dans des \u1e63aw\u0101mi\u02bf, laissez-les et ce qu\u2019ils se font \n\u00e0 eux-m\u00eames [ibid. jusqu\u2019ici la 6 : 484 (no 33134)]. Puis vous irez \u00e0 un qawm qui se sont tonsur\u00e9s le sommet du \ncr\u00e2ne au milieu de la t\u00eate [. . .] frappez alors ce qu\u2019ils ont ras\u00e9s au milieu de leur t\u00eate ! \u00bb\n\n180.  Ab\u016b \u02bfUbayd, \u0120ar\u012bb al-\u1e25ad\u012b\u1e6f, 2 : 231.\n181.  Ibid.\n182.  \u0160amm\u014d\u0161\u014d, du verbe \u0161amme\u0161 (forme II : pa\u02bf\u02bfel) qui signifie : \u00ab servir un culte \u00bb et par extension : \u00ab c\u00e9l\u00e9brer \n\nla messe \u00bb, \u00e0 l\u2019origine, de toute \u00e9vidence, il s\u2019agissait de servir un culte solaire (aram\u00e9en et akkadien : \u0160M\u0160).\n183.  Al-\u1e62an\u02bf\u0101n\u012b, al-Mu\u1e63annaf, 5 : 200.\n184.  I\u0161\u014d\u02bf-Dna\u1e25 de Ba\u1e63ra, Le livre de la Chastet\u00e9 compos\u00e9 par J\u00e9susdenah, \u00e9v\u00eaque de Ba\u00e7rah, \u00e9d. J.-B. Chabot \n\n(Rome : \u00c9cole fran\u00e7aise de Rome, 1896), 7 ; Chronique de Seert = Histoire nestorienne in\u00e9dite. Seconde partie (I), \n\u00e9d. A. Scher, Patrologia Orientalis 7 (1911) : 42\u201343 (al-Suf\u0101r).\n\n\n\n203  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  204\n\nD\u00e8s lors, contrairement \u00e0 l\u2019affirmation d\u2019Ab\u016b \u02bfUbayd, la tonsure constituait une des marques \npar excellence du monachisme et n\u2019aurait donc que peu \u00e0 voir avec le clerg\u00e9. N\u00e9anmoins, \nl\u2019insistance des sources sur cet aspect de la r\u00e9forme d\u2019Abraham de Kashkar induit aussi que \ncette norme \u00e9tait encore peu d\u00e9velopp\u00e9e au d\u00e9but de la p\u00e9riode h\u00e9girienne. Selon Dad-I\u0161\u014d\u02bf  \n(m. v. 70/690), la tonsure \u00e9tait le propre des moines en couvent (dayr\u0101y\u0113)185 depuis que \nBabay le Grand (m. 6/628), le successeur d\u2019Abraham, l\u2019avait impos\u00e9e \u00e0 tout nouvel entrant186. \nNous avons vu que Dad-I\u0161\u014d\u02bf situe les c\u00e9nobites \u00e0 un degr\u00e9 inf\u00e9rieur aux diff\u00e9rents rangs \ndes \u00ab solitaires \u00bb (i\u1e25\u012bd\u0101y\u0113) qui, au terme d\u2019une p\u00e9riode de probation, devaient acc\u00e9der au \ndroit de devenir asc\u00e8te. Ces derniers n'auraient eu d\u00e8s lors plus l\u2019occasion d\u2019\u00eatre \u00e0 nouveau \ntondus, si tant est qu\u2019ils eussent bien \u00e9t\u00e9 int\u00e9gr\u00e9s \u00e0 ce cursus th\u00e9orique.", "start_char_idx": 109116, "end_char_idx": 111175, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "51af719a-64a4-4160-8ce5-fcb035987069": {"__data__": {"id_": "51af719a-64a4-4160-8ce5-fcb035987069", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9c1bfed4-cd20-4db2-9e8e-58b62f00e392", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "ba33beebfbb57296f6e4d5e3af5b54eaf3dbb6ad72248a233876308fd8d53434", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f6a5ecad-beea-492f-a600-dbc2e0207ed5", "node_type": "1", "metadata": {}, "hash": "53667b3fa3eff40bf720a3c669f0141cad79b7606ff73095eeb78b37df6f3b1b", "class_name": "RelatedNodeInfo"}}, "text": "Par ailleurs, selon \nl\u2019auteur anonyme de la Chronique de S\u00e9ert, un responsable politique (\u1e63\u0101\u1e25ib) du B\u0113t Garmay \nqui si\u00e9geait \u00e0 al-Sinn au d\u00e9but de l\u2019\u00e9poque islamique aurait accord\u00e9 une exon\u00e9ration de \njizya \u00e0 \u00ab quiconque se v\u00eatit de laine, qu\u2019il fussent tonsur\u00e9s (musaffar) ou non \u00bb, privil\u00e8ge \nqui \u00e9tait toujours en vigueur \u00e0 l\u2019\u00e9poque de l\u2019auteur187. \u00c9tait-ce \u00e0 cette dichotomie entre le \nmoine tonsur\u00e9 et le stylite/reclus non-tonsur\u00e9 que les informateurs d\u2019Ab\u016b \u02bfUbayd et d\u2019Ibn \nAb\u012b \u0160ayba faisaient r\u00e9f\u00e9rence ? \n\nSelon une seconde interpr\u00e9tation, Abraham de Kashkar aurait impos\u00e9 une tonsure \n(\u0113sk\u012bm\u0101) pour distinguer celle de ses fr\u00e8res de celle (\u0113sk\u012bm\u0101 gr\u012b\u02bf\u0101) des moines \u00ab s\u00e9v\u00e9riens \u00bb, \nc\u2019est-\u00e0-dire des miaphysites qui se r\u00e9pandaient alors dans l\u2019Empire perse (= les futurs syro-\northodoxes)188. Ainsi, il n\u2019aurait pas invent\u00e9 la tonsure, mais l\u2019aurait rendue sp\u00e9cifique et \nreconnaissable, par souci de se distinguer des h\u00e9ritiers de Jacques Barad\u00e9e. Par ailleurs, \nl\u2019auteur de la Vie de Rabban Hormizd, un saint homme syro-oriental et dyophysite \nd\u2019Adiab\u00e8ne mort peu avant la deuxi\u00e8me fitna, se refusait \u00e0 appeler ses rivaux autrement que \n\u00ab moines tonsur\u00e9s (gr\u012b\u02bf\u0113) \u00bb et \u00ab h\u00e9r\u00e9tiques189 \u00bb. Ces derniers semblent avoir \u00e9t\u00e9 nombreux \n\u00e0 pratiquer le monachisme et l\u2019anachor\u00e8se. Ainsi, la premi\u00e8re des trois questions pos\u00e9es \npar \u1e2aosr\u014d II (r. 589\u20137/628) lors de la controverse intra-chr\u00e9tienne de 612 opposait \u00ab les \nnestoriens (nes\u1e6d\u016bry\u0101n\u0113) \u00bb aux miaphysites, simplement d\u00e9sign\u00e9s comme \u00ab les moines \n(dayr\u0101y\u0113)190\u00bb. Florence Jullien confirme que \u00ab le terme de \u201cmoines\u201d renvoie classiquement \naux syro-orthodoxes \u00bb et ajoute que \u00ab l\u2019organisation et la constitution de cette \u00c9glise \u00e9taient \n\n185.  Fauchon, \u00ab Vie asc\u00e9tique \u00bb, 42.\n186.  Ibid., 45, dans le canon 19.\n187.  Chronique de Seert = Histoire nestorienne in\u00e9dite. Seconde partie (II), \u00e9d. A. Scher, Patrologia Orientalis \n\n13 (1919) : 312\u201313.\n188.  Ibid., 45\u201346 ; F. Jullien, \u00ab Les controverses entre chr\u00e9tiens dans l\u2019empire sassanide. Un enjeu identitaire \u00bb, \n\ndans Les controverses en milieu syriaque, \u00e9d. F. Ruani (Paris : Geuthner, 2016), 209\u201338, ici 216 ; Thomas de \nMarg\u0101, The Book of Governors . The Historia Monastica of Thomas, Bishop of Marg\u00e2 A. D. 840 [. . .], \u00e9d. E. W. \nBudge (Londres : K. Paul, 1893), livre 1, 23.\n\n189.  \u00ab Histoire de Rabban Hormizd \u00bb, dans The Histories of Rabban Hormizd the Persian and Rabban Bar-Idta \n[. . .], \u00e9d. E. W. Budge, 2\u2013109 (Londres : Luzac, 1902), 54, 57, 58, 60\u201362, 64, 69\u201370.\n\n190.", "start_char_idx": 111176, "end_char_idx": 113664, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f6a5ecad-beea-492f-a600-dbc2e0207ed5": {"__data__": {"id_": "f6a5ecad-beea-492f-a600-dbc2e0207ed5", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "51af719a-64a4-4160-8ce5-fcb035987069", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "b7d209cf05491d3e6742289e64bb02a9f6184dba52a51489291e6090d4de6e4a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "834815b1-40ba-4017-9ee9-6a26d417582f", "node_type": "1", "metadata": {}, "hash": "c24fdb282733090de34adbe1865a57e26c3c774bf2195680a7e30f855f9780d9", "class_name": "RelatedNodeInfo"}}, "text": "190.  Jullien, \u00ab Controverses \u00bb, 221 ; Babay le Grand, \u00ab Martyr de Giwargis Mihram-Gushn-Asp \u00bb, dans Histoire \nde Mar-Jabalaha, de trois autres patriarches, d\u2019un pr\u00eatre et de deux la\u00efques, nestoriens, \u00e9d. P. Bedjan, 416\u2013571 \n(Leipzig : O. Harrassowitz, 1895), 516\u201317.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  204\n\nen effet avant tout l\u2019\u0153uvre de moines, ordonn\u00e9s en masse pour les besoins de la mission191. \u00bb \nSelon cette interpr\u00e9tation, la tonsure constituait peut-\u00eatre encore, au d\u00e9but du viie si\u00e8cle, \nun crit\u00e8re de discrimination des moines \u00ab s\u00e9v\u00e9riens \u00bb. Ce motif rh\u00e9torique aurait-il pu \n\u00eatre repris par les arabo-musulmans ? Est-il possible d\u2019en d\u00e9duire que les tonsur\u00e9s \u00e9taient \njacobites par excellence, et que les non-tonsur\u00e9s \u00e9taient, \u00e0 l\u2019inverse, les syro-orientaux \ndyophysites192 ? \n\nQuelle que fut la signification des \u00ab tonsur\u00e9s \u00bb par rapport aux \u00ab stylites/reclus \u00bb, il est \nint\u00e9ressant de constater que dans les versions plus anciennes, Ab\u016b Bakr interdisait de faire \nle moindre mal \u00e0 chacun des deux groupes \u00e9galement. Dans le \u1e25ad\u012b\u1e6f produit par Ibn Ab\u012b \n\u0160ayba, une g\u00e9n\u00e9ration plus tard, la wa\u1e63iyya d\u2019Ab\u016b Bakr leur r\u00e9servait pourtant deux sorts \ndiff\u00e9rents : \n\n1) Ceux des \u1e63aw\u0101mi\u02bf, les es\u1e6d\u016bn\u014dr\u0113 des sources syriaques \u00e9quivalentes (Denys de Tell \nMa\u1e25r\u0113 dans 1234) devaient \u00eatre \u00ab abandonn\u00e9s \u00e0 ce qu\u2019ils se faisaient eux-m\u00eames \u00bb, \npr\u00e9servant une tonalit\u00e9 relativement neutre : passer son chemin, ne point les opprimer, \nmais sans les suivre pour autant. \n\n2) \u00c0 l\u2019inverse, les tonsur\u00e9s devaient \u00eatre \u00ab frapp\u00e9s \u00bb par les combattants au niveau \nm\u00eame de leur tonsure : sur la t\u00eate !\n\nDe quelle mani\u00e8re l\u2019antagonisme entre ces deux types de figures religieuses chr\u00e9tiennes \nse constitua-t-il dans la litt\u00e9rature moyen-orientale des d\u00e9buts de l\u2019islam ?\n\n3.4. Une autorit\u00e9 populaire et contest\u00e9e : le stylite devin\n\nPlusieurs traditions attribuent \u00e0 une autorit\u00e9 divinatoire vivant dans une \u1e63awma\u02bfa la \nfondation des capitales abbassides de Bagdad et al-Raqqa193. Un certain Ibn J\u0101bir rapporte de \nson p\u00e8re une histoire \u00e0 propos d\u2019al-Man\u1e63\u016br qu\u2019al-\u1e6cabar\u012b situait \u00e0 la fois lors de la fondation \nde Bagdad en 145/762 et de celle de R\u0101fiqa en 154/771, et r\u00e9p\u00e8ta m\u00eame \u00e0 une troisi\u00e8me \nreprise. Nous ne citerons qu\u2019une seule des versions : \n\nIl voulut construire al-R\u0101fiqa dans la Terre des Romains, les gens d\u2019al-Raqqa s\u2019oppos\u00e8rent \net voulurent le combattre, en disant : \u00ab Tu vas endommager nos march\u00e9s, faire fuir nos \naliments et r\u00e9tr\u00e9cir nos domiciles ! \u00bb Il \u00e9tait soucieux \u00e0 l\u2019id\u00e9e de les combattre. Il envoya \ndonc (un message) \u00e0 un moine dans la \u1e63awma\u02bfa : \u00ab As-tu connaissance qu\u2019un humain \nconstruira ici m\u00eame une cit\u00e9 ?", "start_char_idx": 113660, "end_char_idx": 116323, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "834815b1-40ba-4017-9ee9-6a26d417582f": {"__data__": {"id_": "834815b1-40ba-4017-9ee9-6a26d417582f", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f6a5ecad-beea-492f-a600-dbc2e0207ed5", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "ae40e999156565b15fb1eeabdd548387da770c871e8ac3feb96a8b2a977d0f54", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a6c85b08-7158-463f-803d-e3d776dff2b1", "node_type": "1", "metadata": {}, "hash": "74fe327f16d29c007a075a4e8e83b8bb6ec717939420b1fa137143452de3d342", "class_name": "RelatedNodeInfo"}}, "text": "\u00bb\n\nIl r\u00e9pondit : \u00ab On m\u2019a inform\u00e9 qu\u2019un homme appel\u00e9 Miql\u0101\u1e63 devait la b\u00e2tir \u00bb.\n\n191.  Jullien, \u00ab Controverses \u00bb, 221.\n192.  Thomas de Marg\u0101, Monastica, livre 2, 91 insiste \u00e0 l\u2019inverse pour dire que les moines s\u00e9v\u00e9riens sont \n\neux-m\u00eames sp\u00e9cifiquement tonsur\u00e9s (gr\u012b\u02bf\u0113) ; quant \u00e0 la Chronique de Seert (I), 42\u201343 et 80 elle n\u2019associe pas \nl\u2019existence ou la forme de la tonsure \u00e0 une distinction, mais uniquement les v\u00eatements des moines.\n\n193.  Mentionn\u00e9es par C. Sahner, \u00ab The Monasticism of My Community Is Jihad. A Debate on Asceticism, Sex, \nand Warfare in Early Islam \u00bb, Arabica 64, no 2 (2017) : 149\u201383, ici 162.\n\n\n\n205  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  206\n\nIl dit alors : \u00ab [Par Dieu], c\u2019est moi Miql\u0101\u1e63194 ! \u00bb et il la construisit sur le mod\u00e8le de \nconstruction de Bagdad195.\n\nLa localisation surprenante de \u00ab R\u0101fiqa dans la Terre des Romains (ar\u1e0d al-R\u016bm)196 \u00bb \nne doit pas surprendre car elle d\u00e9signe couramment la partie anciennement romaine de \nl\u2019empire abbasside, le Bil\u0101d al-\u0160\u0101m, dans les sources syriaques. En revanche, il s\u2019agit d\u2019un \nindice de l\u2019origine possiblement chr\u00e9tienne d\u2019une telle information. De mani\u00e8re amusante, \nle g\u00e9ographe iranien Ibn al-Faq\u012bh (iiie/ixe s.)197 transmit un \u1e2babar l\u00e9g\u00e8rement semblable \u00e0 ces \ntraditions, \u00e0 partir d\u2019un obscur ba\u1e63rien, Ibn Ba\u0161\u012br, en partance pour une exp\u00e9dition estivale \n(\u1e63\u0101\u02beifa). Il aurait appris d\u2019un \u00ab moine (r\u0101hib) dans une \u1e63awma\u02bfa \u00bb la prochaine r\u00e9volution \nabbasside et la fondation cons\u00e9cutive de Bagdad. Pourtant, \u00ab il ne s\u2019y trouvait rien d\u2019autres \nque des dattiers, des villages et un couvent (dayr) [le sien . . .] ; il y avait du gibier (da\u02bf\u0101lija) \net le reste n\u2019\u00e9tait que d\u00e9sert \u00bb. Ces r\u00e9cits ne sp\u00e9cifient nullement que ces ermites furent \nsyst\u00e9matiquement des reclus ou des stylites, m\u00eame si la disposition est proche. Il est \nfrappant de retrouver chez l\u2019anonyme de Zuqn\u012bn un r\u00e9cit tr\u00e8s similaire \u00e0 propos de la \n\u00ab reconstruction de Callinice (al-Raqqa) \u00bb. L\u2019auteur \u00e9tait lui-m\u00eame possiblement un stylite, \net un t\u00e9moin vivant de cet \u00e9v\u00e8nement198 : \n\n[Al-Man\u1e63\u016br] avait une propension \u00e0 suivre les magiciens et les devins199, il \u00e9coutait et \nfaisait tout ce qu\u2019ils lui disaient. [. . .] Ils lui dirent : \u00ab Il y aura un roi fort, qui b\u00e2tira une \nville \u00e0 c\u00f4t\u00e9 de Callinice [al-Raqqa] ; il ira ensuite \u00e0 J\u00e9rusalem et y b\u00e2tira une mosqu\u00e9e. \nIl doit r\u00e9gner quarante ans \u00bb. Ce mis\u00e9rable dit : \u00ab C\u2019est moi !200 \u00bb\n\nCeci permet de sugg\u00e9rer qu\u2019al-\u1e6cabar\u012b faisait probablement erreur en associant l\u2019une \ndes versions \u00e0 la fondation de Bagdad.", "start_char_idx": 116324, "end_char_idx": 118882, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a6c85b08-7158-463f-803d-e3d776dff2b1": {"__data__": {"id_": "a6c85b08-7158-463f-803d-e3d776dff2b1", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "834815b1-40ba-4017-9ee9-6a26d417582f", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "b36a2e642f01c5bdf9dd81151e024303193f5a352dfcfd51dca88bf0164ff0c7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1dbc6164-2ac0-4552-899a-cb6266edcddc", "node_type": "1", "metadata": {}, "hash": "ba143caab92b2b57a90c9bc2ce785320f23706b4e41be10c6ff67c0f265f98ad", "class_name": "RelatedNodeInfo"}}, "text": "Cette tradition s\u2019inscrit plus probablement \u00e0 Raqqa, \ndans l\u2019espace o\u00f9 l\u2019institution des stylites est bien attest\u00e9e pour le iie/viiie si\u00e8cle. L\u2019anonyme \nde Zuqn\u012bn cessa d\u2019\u00e9crire peu de temps apr\u00e8s le lancement du projet urbain, vers 159/775, \n\u00e9poque pr\u00e9sum\u00e9e o\u00f9 vivait son contemporain musulman Ibn J\u0101bir. Ceci implique que cette \nl\u00e9gende circula n\u00e9cessairement tr\u00e8s t\u00f4t dans les diff\u00e9rents milieux jaz\u012briens, musulmans et \nchr\u00e9tiens. Ces r\u00e9cits sont le probable produit de l\u2019exag\u00e9ration de faits r\u00e9els : la recherche \npar l\u2019autorit\u00e9 publique d\u2019une justification divinatoire par le recours \u00e0 un homme saint, \nface \u00e0 l\u2019opposition de l\u2019\u00e9lite urbaine locale. Les sources syriaques et musulmanes divergent \ntoutefois sur la qualit\u00e9 du conseiller surnaturel du prince. Pour les musulmans, c\u2019est une \nautorit\u00e9 chr\u00e9tienne dont l\u2019aura s\u2019\u00e9tend \u00e0 la bourgeoisie syriaque comme \u00e0 l\u2019\u00e9lite arabo-\nmusulmane. Pour les syro-orthodoxes de Haute-M\u00e9sopotamie, \u00e0 l\u2019inverse, il s\u2019agit d\u2019un \n\n194.  Dans la version consacr\u00e9e \u00e0 Bagdad, il s\u2019exclame : \u00ab J\u2019ai \u00e9t\u00e9 appel\u00e9 Miql\u0101\u1e63 dans ma jeunesse ! \u00bb.\n195.  Al-\u1e6cabar\u012b, Ta\u02ber\u012b\u1e2b, s\u00e9rie 3, 276 ; voir \u00e9galement 372.\n196.  Ibid., 372.\n197.  Ibn al-Faq\u012bh, al-Buld\u0101n, 357\u201358.\n198.  Voir n. 236.\n199.  Jullien, \u00ab Controverses \u00bb, 226. \n200.  Chronique de Zuqn\u012bn, 120.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  206\n\nmagicien de cour, sans rapport avec l\u2019\u00c9glise m\u00eame s\u2019il put \u00eatre chr\u00e9tien de confession201. \nIl est important de souligner que les holy men d\u2019une \u00c9glise rivale \u00e9taient constamment \nd\u00e9peints comme des sorciers (\u1e25ara\u0161\u0113) et des s\u00e9ducteurs, m\u00eame lorsqu\u2019il s\u2019agissait d\u2019un \n\u00e9v\u00eaque, voire d\u2019un patriarche. \n\nD\u00e8s lors, ce r\u00e9cit de la fondation d\u2019al-R\u0101fiqa se rapproche d\u2019un passage de pol\u00e9mique anti-\nchalc\u00e9donienne de la source commune des chroniques miaphysites de 1234 et de Michel \nle Syrien, probablement Denys de Tell Ma\u1e25r\u0113. Selon lui, Th\u00e9odore, le fr\u00e8re d\u2019H\u00e9raclius \n(r. 610\u201320/641), cheminait avec son arm\u00e9e pour mater l\u2019invasion des Arabes (\u1e6cayy\u014dy\u0113), \nconsid\u00e9r\u00e9s avec m\u00e9pris : \n\nIls arriv\u00e8rent au village appel\u00e9 G\u016bs\u012bt, dans la r\u00e9gion d\u2019Antioche o\u00f9 se tenait un \nchalc\u00e9donien sur une colonne (es\u1e6d\u016bn\u014d), \u00e0 la mani\u00e8re d\u2019un moine. [415] Theodore alla \nle trouver avec quelques-uns des capitaines (r\u0113\u0161\u014dn\u0113). [. . .] Alors le stylite (\u0113s\u1e6d\u016bn\u014dy\u014d) \nd\u00e9clara \u00e0 Th\u00e9odore : \u00ab Je sais que l\u2019empire des Romains sera livr\u00e9 entre tes mains [. . .] et \nje suis persuad\u00e9 que tu reviendras victorieux si tu me promets qu\u2019\u00e0 ton retour tu feras \ndispara\u00eetre les partisans de S\u00e9v\u00e8re.", "start_char_idx": 118883, "end_char_idx": 121402, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1dbc6164-2ac0-4552-899a-cb6266edcddc": {"__data__": {"id_": "1dbc6164-2ac0-4552-899a-cb6266edcddc", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a6c85b08-7158-463f-803d-e3d776dff2b1", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "1762b07ac9716cbf81eb5540c030517a9c135178f769555f47924faeb72192af", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2e18890c-3c58-408c-ad95-b9fd38df984a", "node_type": "1", "metadata": {}, "hash": "133ca9672f647b6e1d6e33b50cee4df2164013884b4872ddf55dfd8bac6c4dc8", "class_name": "RelatedNodeInfo"}}, "text": "\u00bb En entendant ces choses, Th\u00e9odore r\u00e9pondit : \n\u00ab Moi-m\u00eame, en dehors de ta parole, j\u2019\u00e9tais dispos\u00e9 \u00e0 pers\u00e9cuter les partisans de Jacques \n(Barad\u00e9e) \u00bb. Un des soldats qui l\u2019accompagnaient \u00e9tait orthodoxe, en entendant ce qui \nse disait, il br\u00fbla d\u2019un grand z\u00e8le. [. . .] Les Arabes l\u2019emport\u00e8rent contre les Romains, et \nles Romains se mirent \u00e0 fuir [. . .]. Ce soldat s\u2019approcha de Theodore et lui dit : \u00ab Quoi \ndonc, Th\u00e9odore ! O\u00f9 sont les promesses que le stylite t\u2019a faites, que tu reviendrais avec \nun grand nom ?202 \u00bb \n\nCes textes invoquent successivement la pr\u00e9science r\u00e9elle ou suppos\u00e9e d\u2019un moine depuis \nsa \u1e63awma\u02bfa. L\u2019es\u1e6d\u016bn\u014dr\u014d, orthodoxe ou h\u00e9r\u00e9tique, v\u00e9ridique ou fallacieux constituait sans \ndoute, au viiie si\u00e8cle, une figure proph\u00e9tique commode autant dans les litt\u00e9ratures syriaques \nqu\u2019arabes203. Le topos s\u2019\u00e9tend \u00e0 chaque fois \u00e0 l\u2019aura dont il jouit parmi les la\u00efcs, du petit \npeuple \u00e0 l\u2019\u00e9lite fonci\u00e8re d\u2019une grande cit\u00e9 comme Raqqa/Callinice, et m\u00eame \u00e0 un membre \ndes cours imp\u00e9riales romaines et abbassides. Cette instrumentalisation confirme l\u2019autorit\u00e9 \ncharismatique dont les stylites jouissaient effectivement. Ces r\u00e9cits refl\u00e8tent ainsi une m\u00eame \nd\u00e9fiance de la part de l\u2019orthodoxe eccl\u00e9siastique chr\u00e9tien comme du savant musulman \u00e0 des \nstylites comme autorit\u00e9s spirituelles rivales et enseignants autoproclam\u00e9s.\n\n201.  Au sujet des magiciens, astrologues et m\u00e9decins chr\u00e9tiens des cours d\u2019al-Man\u1e63\u016br et al-Mahd\u012b, et du cas \nsp\u00e9cifique de Th\u00e9ophile, on se reportera \u00e0 Borrut, \u00ab Court Astrologers \u00bb, 458\u201359, 461, n. 34, 462, 473 et surtout \n477\u201381 ; et Borrut, Entre m\u00e9moire et pouvoir, 83 et 144. \n\n202.  Michel le Syrien, Chronique, 414\u201315 et Chronicon 1234, 242\u201344. Version de Michel cit\u00e9e par Tannous, \nMaking of the Medieval Middle East, 162. Selon Pe\u00f1a, Castellana et Fernandez, Stylites syriens, 69 : G\u016bsit \u00e9quivaut \n\u00e0 J\u016bsiya al-\u1e2aarab : une journ\u00e9e au sud de \u1e24im\u1e63. Ce serait aussi l\u2019emplacement du fameux village de Ba\u02bfalt\u0101n d\u2019o\u00f9 \nest originaire le patriarche Georges (r. 758\u201389).\n\n203.  J\u016bsiya aurait accueilli un autre stylite avant lui, du nom de Serge, qui aurait \u00e9crit un trait\u00e9 de controverse \ncontre les juifs durant la premi\u00e8re moiti\u00e9 du VIIIe si\u00e8cle, \u00e9dit\u00e9 par A. P. Hayman, The Disputation of Sergius the \nStylite Against a Jew [CSCO 338\u2013339] (Louvain : Secr\u00e9tariat du Corpus Scriptorum Christianorum Orientalium, \n1973). Je remercie Bastien Dumont pour cette r\u00e9f\u00e9rence essentielle.\n\n\n\n207  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  208\n\n3.5.", "start_char_idx": 121403, "end_char_idx": 123927, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2e18890c-3c58-408c-ad95-b9fd38df984a": {"__data__": {"id_": "2e18890c-3c58-408c-ad95-b9fd38df984a", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1dbc6164-2ac0-4552-899a-cb6266edcddc", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "31db7a6869616cc988bd09fa60b75268a41e5144736558fb25c5a0a631da6ba8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "924c2938-c00f-43c3-b119-7a5027e82f53", "node_type": "1", "metadata": {}, "hash": "f53bedc0388c6adbb0483e2852edfda0fdbabaff676fdb680f6881fa46c8e794", "class_name": "RelatedNodeInfo"}}, "text": "D\u00e9nonciation des stylites chez les syro-orthodoxes\n\nCe mod\u00e8le de saintet\u00e9, plus constant que l\u2019errant et plus admirable que le c\u00e9nobite \nconstituait un des piliers du christianisme syrien. Les diff\u00e9rentes tentatives d\u2019int\u00e9gration \ndes solitaires \u00e0 l\u2019ordre monastique n\u2019\u00e9taient pas parvenues \u00e0 \u00e9touffer la concurrence \nqu\u2019exer\u00e7aient les reclus \u00e0 l\u2019\u00e9gard des hi\u00e9rarchies eccl\u00e9siastiques en construction. M\u00eame \nemmur\u00e9s dans des clo\u00eetres, ils continu\u00e8rent \u00e0 poser probl\u00e8me aux \u00e9v\u00eaques et, d\u00e8s lors, leurs \nabus \u00e9man\u00e8rent r\u00e9guli\u00e8rement de la litt\u00e9rature canonique204. En outre, nombre de ces saints \nhommes des hauteurs furent admis dans les ordres du diaconat et de la pr\u00eatrise afin d\u2019\u00eatre \nint\u00e9gr\u00e9s \u00e0 l\u2019\u00c9glise officielle. Sim\u00e9on Stylite le Jeune lui-m\u00eame avait \u00e9t\u00e9 ordonn\u00e9 diacre \npuis pr\u00eatre au milieu du vie si\u00e8cle205. Il est \u00e9tabli qu\u2019il pr\u00eachait, depuis sa colonne situ\u00e9e \ndans l\u2019octogone \u00e0 l\u2019ouest du complexe cultuel, notamment \u00e0 des la\u00efcs contrairement \u00e0 ce \nque sa Vie pr\u00e9tend. En l\u2019absence d\u2019ambon dans l\u2019\u00e9glise de la Sainte Trinit\u00e9, il a \u00e9t\u00e9 sugg\u00e9r\u00e9 \nque sa fonction put avoir \u00e9t\u00e9 supplant\u00e9e par la colonne du saint homme206. Ceci explique \npourquoi se posait la question de leur position face \u00e0 l\u2019\u00e9v\u00eaque cons\u00e9crateur \u00e0 la fin du ier \nsi\u00e8cle de l\u2019h\u00e9gire. Ainsi Jacques d\u2019\u00c9desse, principal intellectuel de l\u2019\u00c9glise syro-orthodoxe du \ntournant des viie et viiie si\u00e8cles condamnait le fait que certains usurpassent la pr\u00eatrise : \u00ab Il \nn\u2019est point licite aux stylites (es\u1e6d\u016bn\u014dr\u0113) d\u2019offrir l\u2019hostie du haut de leur colonne [. . .] sauf en \ncas de n\u00e9cessit\u00e9. [. . .] Il n\u2019est pas juste que le stylite brandisse le saint corps au-dessus de sa \ncolonne207. \u00bb \n\nCes stylites ordonn\u00e9s diacres (\u0161amm\u0101s = \u0161amm\u014d\u0161\u014d) ou pr\u00eatres c\u00e9l\u00e9braient sans doute des \nmesses au m\u00e9pris des r\u00e8gles eccl\u00e9siastiques. Parfois, peut-\u00eatre, ne respectaient-ils point le \nmonopole sacerdotal et \u00e9levaient-ils l\u2019eucharistie sans m\u00eame en avoir re\u00e7u l\u2019onction208. En \noutre, ils se constituaient en chefs spirituels de communaut\u00e9s rurales lorsqu\u2019ils \u00ab faisaient, \nen plus, des assembl\u00e9es autour d\u2019eux \u00bb209. Jean de Litarb\u0101210, lui-m\u00eame stylite, arrache \ncependant \u00e0 Jacques, son ma\u00eetre spirituel, qu\u2019il est juste (zdaq) \u00ab de placer le corps sacr\u00e9 \n\n204.  O. Ioan, \u00ab Controverses entre la hi\u00e9rarchie eccl\u00e9siale et les moines dans le christianisme syriaque \u00bb, \ndans Jullien, Le monachisme syriaque, 89\u2013106, voir 95\u2013100 d\u00e9crit le processus qui conduisi moines et \u00e9v\u00eaques, \nd\u00e9tenteurs de l\u00e9gitimit\u00e9s eccl\u00e9siastiques inverses et concurrentes, \u00e0 fusionner dans la figure du moine-\u00e9v\u00eaque, \nque favorisa la p\u00e9riode h\u00e9girienne et les tendances musulmanes.\n\n205.  A 33 ans en 554 selon A. Belgin-Henry, \u00ab A Mobile Dialogue of an Immobile Saint. St. Symeon the \nYounger, Divine Liturgy, and the Architectural Setting \u00bb, dans Perceptions of the Body and Sacred Space in Late \nAntiquity and Byzantium, \u00e9d.", "start_char_idx": 123928, "end_char_idx": 126787, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "924c2938-c00f-43c3-b119-7a5027e82f53": {"__data__": {"id_": "924c2938-c00f-43c3-b119-7a5027e82f53", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2e18890c-3c58-408c-ad95-b9fd38df984a", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "df9dc7a0e6cd3f83404e4d88b77fa656aaea4119e1576511a3852101669a0688", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "37d230c5-3dbe-492b-b097-e2c920a65510", "node_type": "1", "metadata": {}, "hash": "aa4245052167531ef064444116200ffdb722b502894fedf1d5e510535bfbfd7f", "class_name": "RelatedNodeInfo"}}, "text": "J. Bogdanovi\u0107, 149\u201365 (New York : Routledge, 2018), 151 ; Binggeli, \u00ab Les stylites et \nl\u2019eucharistie \u00bb, 436\u201338.\n\n206.  Belgin-Henry, \u00ab Symeon the Younger \u00bb, 155 a affirm\u00e9 qu\u2019il \u00e9tait inimaginable qu\u2019il ne fut pas inclus dans \nla liturgie d\u2019un complexe \u00e9difi\u00e9 en son honneur, voir aussi l\u2019opinion de Binggeli, \u00ab Les stylites et l\u2019eucharistie \u00bb, \n435 et 442\u201343.\n\n207.  Bar H\u00e9braeus, Nomocanon, 112. Cit\u00e9 par Tannous, Making of the Medieval Middle East, 163\u201364. S. Harvey, \n\u00ab The Stylite\u2019s Liturgy. Ritual and Religious Identity in Late Antiquity \u00bb, Journal of Early Christian Studies 6, no 3 \n(1998) : 523\u201339, ici 535\u201336, s\u2019est interrog\u00e9e sur les implications du canon de Jacques d\u2019\u00c9desse.\n\n208.  Binggeli, \u00ab Les stylites et l\u2019eucharistie \u00bb, 428-29. \n209.  Le canon 7 de Jacques d\u2019\u00c9desse dans Synodicon in the West Syrian Tradition, \u00e9d. A. V\u00f6\u00f6bus, 2 vol., CSCO \n\n367 et 375 (1975\u201376), 1 : 270.\n210.  Voir n. 153.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  208\n\n(l\u2019hostie) pr\u00e8s d\u2019eux, sur la colonne (\u0113s\u1e6d\u016bn\u014d) \u00bb211. Il arrivait m\u00eame, \u00e0 en croire l\u2019\u00e9v\u00eaque \nd\u00e9missionnaire d\u2019\u00c9desse, que des stylites refusent de descendre de leur tour lorsqu\u2019un \n\u00e9v\u00eaque, afin d\u2019officialiser leur statut de pasteur, se r\u00e9solvait \u00e0 les ordonner \u00ab de telle sorte \nque celui qui devrait l\u2019ordonner se tiendrait au sol sous lui ! \u00bb. Cette pratique \u00e9tait jug\u00e9e \ninacceptable car \u00ab les p\u00e8res n\u2019ont m\u00eame pas voulu en parler, [. . .] il ne leur est jamais \napparu que \u00e7a ait jamais exist\u00e9 !212 \u00bb. En plus d\u2019arbitrer les conflits, \u00ab l\u2019\u0113s\u1e6d\u016bn\u014dr\u014d se dresse \ncontre l\u2019[\u00e9v\u00eaque] et \u00e9crit des interdits/excommunication (\u1e25erm\u0113) dans les districts ruraux \n(q\u016bry\u0101s) \u00bb. Jacques r\u00e9pond avec v\u00e9h\u00e9mence que l\u2019on doit \u00ab l\u2019interdire (netta\u1e25ram), ainsi que \nquiconque re\u00e7oit ses interdits213 \u00bb. D\u00e8s lors, on comprend mieux le risque que pr\u00e9sentaient \ncertains hommes saints lorsqu\u2019ils s\u2019\u00e9levaient contre la hi\u00e9rarchie, voire soutenaient ou \nmenaient des mouvements h\u00e9r\u00e9tiques ou messianiques qui mena\u00e7aient l\u2019ordre \u00e9tabli. \n\nCe fut notamment le cas d\u2019un certain Mar\u016bt\u0101, un demi-si\u00e8cle plus tard. Apr\u00e8s avoir quitt\u00e9 \nle c\u00e9nobitisme de M\u0101r Mattay pour vivre en solitaire cinq ann\u00e9es \u00e0 Sinj\u0101r214, il fut exclu de \nla communaut\u00e9 et vint s\u2019installer dans le village de \u1e24\u0101\u1e25 dans le \u1e6c\u016br \u02bfAbd\u012bn215. Il en devint \nle v\u00e9ritable directeur spirituel tout en acqu\u00e9rant une r\u00e9putation \u00e9tendue de gu\u00e9risseur et \nde protecteur contre les d\u00e9mons, prodiges que r\u00e9fute absolument l\u2019anonyme de Zuqn\u012bn216.", "start_char_idx": 126788, "end_char_idx": 129251, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "37d230c5-3dbe-492b-b097-e2c920a65510": {"__data__": {"id_": "37d230c5-3dbe-492b-b097-e2c920a65510", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "924c2938-c00f-43c3-b119-7a5027e82f53", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "db90392de9141ecb61f68fbd8adc05675c9008495c6cdc480032b0e7bdbaca5e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a97bfc41-a754-4e82-821b-ca396ae9f80c", "node_type": "1", "metadata": {}, "hash": "16e6509636b8a6c1274e91cff3e888d5acda3e7184b76bd7fc8927fc51a380a2", "class_name": "RelatedNodeInfo"}}, "text": "Devenu un quasi-gouverneur de sa communaut\u00e9, car \u00ab un \u00e9v\u00eaque ou un moine ne pouvait \naller l\u00e0, ni dire quelque chose, sans s\u2019exposer \u00e0 \u00eatre tu\u00e9 par les habitants de ce village qui \ndisaient : \u201cVous \u00eates jaloux de lui !\u201d \u00bb, il b\u00e9n\u00e9ficia, au gr\u00e9 du bouche \u00e0 oreille, de l\u2019afflux de \ncaravanes qui commenc\u00e8rent \u00e0 inclure le bourg dans leurs itin\u00e9raires217 : \n\nAinsi tous les pays se mettaient en mouvement et venaient vers lui. On lui apportait \nde l\u2019or, de l\u2019argent, des marchandises et des objets pr\u00e9cieux. [. . .] Il se tenait sur un \nsi\u00e8ge \u00e9lev\u00e9 comme un \u00e9v\u00eaque, bien qu\u2019il e\u00fbt seulement re\u00e7u l\u2019ordre du diaconat. Il \nest prescrit par les canons apostoliques que le pr\u00eatre (qa\u0161\u012b\u0161\u014d) ne soit b\u00e9ni que par son \nconfr\u00e8re pr\u00eatre ou par l\u2019\u00e9v\u00eaque [. . .]. Cet audacieux, non seulement b\u00e9nissait, mais il \nfaisait m\u00eame le signe de la croix et imposait la main sur la t\u00eate des pr\u00eatres. Il faisait \naussi l\u2019huile de la pri\u00e8re [. . .] de cette mani\u00e8re : il r\u00e9citait dessus une pri\u00e8re, puis il \ncrachait dedans et la consacrait par son crachat218.\n\nFinalement, en 153/770, face \u00e0 l\u2019immensit\u00e9 de son aura populaire : \n\nSaint M\u0101r Cyriaque, \u00e9v\u00eaque de l\u2019endroit, voyant que son troupeau \u00e9tait d\u00e9tenu captif \npar le Malin, qu\u2019ils n\u2019\u00e9coutaient point ses paroles et voulaient m\u00eame le mettre \u00e0 mort,       \n\n211.  Synodicon in the West, 1 : 247\u201348.\n212.  Ibid., 1 : 167.\n213.  Bar H\u00e9braeus, Nomocanon, 112 : \u00ab de m\u00eame, le sup\u00e9rieur et les moines qui font un kanon, c\u2019est-\u00e0-dire \n\ndes r\u00e9unions, contre [lui] et ne lui ob\u00e9issent pas, seront d\u00e9pos\u00e9s [. . .]. \u00bb\n214.  Chronique de Zuqn\u012bn, 140\u201341.\n215.  Ibid., 141\u201342.\n216.  Ibid., 144\u201345.\n217.  Ibid., 143 : s\u012brt\u014d et \u0161\u012b\u02bft\u014d.\n218.  Ibid., 145.\n\n\n\n209  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  210\n\nse rendit pr\u00e8s du v\u00e9n\u00e9rable patriarche David [de D\u0101r\u0101, r. v. 147\u201358/764\u201375, lequel] en \napprenant ces choses, fit enlever le s\u00e9ducteur et l\u2019enferma dans la prison de \u1e24arr\u0101n. \nCela ne mit pas fin \u00e0 ses impostures, car beaucoup de gens venaient le trouver dans la \nprison [. . .]219.\n\nCe genre de reclus \u00e9tait encore en mesure de mener ce type de dissidences doctrinales et \neccl\u00e9siastiques comme il appara\u00eet du synode r\u00e9uni en mai 168/785 par le patriarche Georges220 \n\u00e0 Kefar Nab\u016b, non loin de Sar\u016bj.", "start_char_idx": 129253, "end_char_idx": 131521, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a97bfc41-a754-4e82-821b-ca396ae9f80c": {"__data__": {"id_": "a97bfc41-a754-4e82-821b-ca396ae9f80c", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "37d230c5-3dbe-492b-b097-e2c920a65510", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "0eec1ceb26aa819d84b6ab9093b308d7cd1859f3a044a4c7185c4baf706bc89d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9eaf24b9-3613-4c1a-9db1-6b2cc2ecad45", "node_type": "1", "metadata": {}, "hash": "d6902d55e9f2e91cd802c1534fe192a12b439638dbedca5f033d33eab9d50440", "class_name": "RelatedNodeInfo"}}, "text": "Ainsi, apr\u00e8s avoir trait\u00e9 d\u2019autres formes d\u2019h\u00e9t\u00e9rodoxie \nsuperstitieuse, comme le re-bapt\u00eame et l\u2019onction du myron aux malades, le dix-neuvi\u00e8me \ncanon stipulait que \u00ab quiconque des abb\u00e9s, stylites (\u0113s\u1e6d\u016bn\u014dr\u0113) ou reclus (\u1e25b\u012b\u0161\u014dy\u0113) r\u00e9digeait \ndes lettres d\u2019interdiction (\u1e25erm\u014d) aux cit\u00e9s et aux districts ruraux (q\u016bry\u0101s), nous tous avons \nd\u00e9cid\u00e9, par l\u2019ordre et l\u2019interdit de Dieu qu\u2019ils ne les \u00e9crivent point [. . .] \u00bb. Il est int\u00e9ressant de \nconstater \u00e0 quelles communaut\u00e9s la\u00efques les stylites, parmi d\u2019autres autorit\u00e9s monastiques, \ndestinaient leurs lettres d\u2019excommunication : les \u00ab cit\u00e9s et les villages \u00bb. \u00c0 Georges succ\u00e9da, \nune d\u00e9cennie plus tard, Cyriaque le Takr\u012btien (r. 176\u2013201/793\u2013817), qui convoqua \u00e0 B\u0113t \nBat\u012bn non loin de \u1e24arr\u0101n en 177/794, peu de temps apr\u00e8s son intronisation, un concile dont \nle dix-huiti\u00e8me canon reprenait en substance la m\u00eame th\u00e9matique. Il figurait au bas d\u2019un \nd\u00e9cret mena\u00e7ant les abb\u00e9s qui s\u2019opposeraient \u00e0 leurs \u00e9v\u00eaques.\n\nSi des abb\u00e9s, ceux qui sont avec eux parmi les stylites (\u0113s\u1e6d\u016bn\u014dr\u0113) et les reclus (\u1e25b\u012b\u0161\u014dy\u0113) \n[. . .] \u00e9crivent des lettres d\u2019interdiction (\u1e25erm\u014d) et d\u2019oubli \u2014 au nom du patriarche ou \nde l\u2019\u00e9v\u00eaque \u2014 aux cit\u00e9s et aux districts ruraux (q\u016bry\u014d) \u2014 ou qui mal-font le myron \u2014 \nnous avons d\u00e9cid\u00e9 par notre ordre collectif qu\u2019ils n\u2019ont aucune juridiction de Dieu de \nfaire ceci. Mais s\u2019ils [. . .] enfreignent notre canon ; qu\u2019ils n\u2019aient point d\u2019autorit\u00e9 de \nDieu pour servir (\u0161amme\u0161 = agir au rang de diacre) jusqu\u2019\u00e0 ce que l\u2019\u00e9v\u00eaque du pays en \nait \u00e9t\u00e9 inform\u00e9 !221\n\nCet \u00e9l\u00e9ment montre que de nombreux reclus et stylites entouraient les abb\u00e9s et officiaient \ncomme ministres du culte (\u0161amm\u014d\u0161\u0113), parfois \u00e0 la limite de la l\u00e9galit\u00e9 canonique. Non \ncontents de c\u00e9l\u00e9brer la messe, de r\u00e9unir des assembl\u00e9es, de s\u2019opposer \u00e0 leurs \u00e9v\u00eaques et \nde prononcer des excommunication, certains stylites usurpaient m\u00eame le r\u00f4le s\u00e9culier de \ngouverneurs et de juges. Simonsohn a r\u00e9cemment abord\u00e9 cette fonction du juge-arbitre222 \ntypique des holy men d\u00e9crits par Brown. Les \u02bfabday-\u0161l\u0101m\u0101223, capables de rallier les adeptes \ndes \u00c9glises rivales, se muaient si n\u00e9cessaire en m\u00e9diateur (m\u1e63a\u02bf\u02bf\u0101y\u0101), voire en directeur des \ncommunaut\u00e9s rurales dont ils \u00e9taient le saint protecteur vivant. Ainsi, le Nomocanon de Bar  \n\n219.  Ibid., 145\u201346. \n220.  Syrien de formation, il avait \u00e9t\u00e9 pers\u00e9cut\u00e9 par le parti jaz\u012brien et les \u00e9v\u00eaques de Qar\u1e6dm\u012bn, et condamn\u00e9 \n\n\u00e0 la prison par al-Man\u1e63\u016br de 147/765 \u00e0 158/775 environ, avant d\u2019\u00eatre lib\u00e9r\u00e9 par al-Mahd\u012b, \u00e0 condition de ne pas \nretourner en Syrie et de ne pas s\u2019\u00e9loigner de la cour, voir Fiey, Chr\u00e9tiens syriaques, 17 et 30.\n\n221.", "start_char_idx": 131522, "end_char_idx": 134124, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9eaf24b9-3613-4c1a-9db1-6b2cc2ecad45": {"__data__": {"id_": "9eaf24b9-3613-4c1a-9db1-6b2cc2ecad45", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a97bfc41-a754-4e82-821b-ca396ae9f80c", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "96eed3318d09542d0e6796bdbef47cfbf40c46345daf36ebc3ee75bd23ce931a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "de79b857-f358-4ec4-8f65-6e2e7ab310f5", "node_type": "1", "metadata": {}, "hash": "9700a8e2f1d5a79921d9276f03e0b55e6adb9d26ac43b1bc4a3248e55bdd652a", "class_name": "RelatedNodeInfo"}}, "text": "221.  Synodicon in the West, 2 : 11.\n222.  Simonsohn, \u00ab Seeking Justice \u00bb, 198\u201399.\n223.  Mathieu 5 : 9.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  210\n\nHebraeus pr\u00e9serve un canon de Georges (m. 105/724), \u00e9v\u00eaque des \u02bfamm\u0113224 : \u00ab Il n\u2019est point \nlicite aux abb\u00e9s (r\u0113\u0161 dayr\u014dt\u014d) et stylites (\u0113s\u1e6d\u016bn\u014dr\u0113) de r\u00e9diger des lettres de d\u00e9crets (ps\u014dq\u0113), \nde jugements (d\u012bn\u0113), ou d\u2019admonitions (marty\u014dnw\u014dt\u014d) aux cit\u00e9s et villages225. \u00bb\n\nIl semble que ce \u00ab canon \u00bb d\u00e9rive en r\u00e9alit\u00e9 d\u2019une discussion avec Jean de Litarb\u0101 qui \naurait initialement pos\u00e9 cette question \u00e0 Jacques d\u2019\u00c9desse : \u00ab Est-il licite pour les stylites \n(\u0113s\u1e6d\u016bn\u014dr\u0113) de donner proclamation (t\u016brgam\u014d) ou admonition (marty\u014dn\u016bt\u014d) au peuple \n(\u02bfam\u014d) ou d\u2019administrer des jugements et de d\u00e9cr\u00e9ter des lois (nam\u016bs\u0113) en usant de la Parole \nde Dieu (mellt\u014d d-Al\u014dh\u014d) ?226 \u00bb. Le canoniste de Qenne\u0161r\u0113 et de Kay\u0161\u016bm aurait r\u00e9pondu en \ninsistant sur fait que des solitaires mont\u00e9s sur la colonne (es\u1e6d\u016bn\u014d) \u00ab afin de pouvoir vivre \nselon le plaisir de Dieu \u00e0 travers leurs \u0153uvres et en silence, dans la qui\u00e9tude (naw\u1e25\u014d), et avec \npri\u00e8re sinc\u00e8re, sans distraction227 \u00bb en auraient d\u00e9tourn\u00e9 le but, afin de \u00ab devenir les juges \ndu peuple (dayy\u014dn\u0113 l-\u02bfam\u014d) et de d\u00e9cr\u00e9ter des lois (nefsaq\u016bn nam\u016bs\u0113)228. \u00bb Jacques d\u2019\u00c9desse \nconsid\u00e9rait ces deux fonctions contradictoires et suspectait une forme de tartufferie. Il \ns\u2019interrogeait ainsi sur la sinc\u00e9rit\u00e9 de l\u2019engagement des stylites, et d\u00e9non\u00e7ait \u00e0 mots \u00e0 \npeine couverts leurs abus d\u2019influence sur l\u2019opinion de la foule (\u02bfam\u014d). Nous retrouvons ici \ninvers\u00e9e, la dichotomie employ\u00e9e par le \u1e25ad\u012b\u1e6f arabo-musulman entre le bon moine stylite et \nle mauvais clerc (\u0161amm\u0101s) hypocrite. \n\nPour Jacques, leur enseignement devait passer par l\u2019exemplarit\u00e9 de leurs \u0153uvres et \nnon par la \u00ab parole et la voix \u00bb (melt\u014d w-q\u014dl\u014d). En revanche, ceux d\u2019entre eux qui \nauraient souhait\u00e9 \u00eatre arbitres ou instituteurs \u00ab qu\u2019ils descendent \u00e0 terre et enseignent \u00bb. \nIls devaient renoncer \u00e0 leur asc\u00e8se spectaculaire, afin de ne pas profiter d\u2019une position \n\u00e9lev\u00e9e superficielle229. Il est possible de d\u00e9duire de ce propos que les stylites s\u2019\u00e9rigeaient, \nr\u00e9ellement et constamment, en enseignants de la foule (malf\u014dn\u014d l-\u02bfam\u014d), directeurs de vie \ndes gens du commun. D\u00e9j\u00e0, leur inspirateur, Sim\u00e9on l\u2019Ancien, est r\u00e9put\u00e9 avoir ordonn\u00e9 \n\u00e0 une communaut\u00e9 villageoise, en la personne de son pr\u00eatre C\u00f4me, de limiter leurs taux \nd\u2019int\u00e9r\u00eats usuraires \u00e0 0,5% par an230.", "start_char_idx": 134120, "end_char_idx": 136563, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "de79b857-f358-4ec4-8f65-6e2e7ab310f5": {"__data__": {"id_": "de79b857-f358-4ec4-8f65-6e2e7ab310f5", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9eaf24b9-3613-4c1a-9db1-6b2cc2ecad45", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "88b390dcc5bbf974f66db7ffbd9fdd4edb6b2b2a93d3a076c3772b2cd8c483e5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0aa830be-9ac7-4d45-ab86-9a9d1fdaf545", "node_type": "1", "metadata": {}, "hash": "dbe2b7ab12fa2d2cb2ef025d9ad193fb37c57be79b7486a38997865a5c3802b3", "class_name": "RelatedNodeInfo"}}, "text": "Ces usurpations de la fonction magistrale, voire de celle de la magistrature, \u00e9taient \nper\u00e7ues comme un v\u00e9ritable danger pour les autorit\u00e9s syro-orthodoxes institu\u00e9es. \nLe probl\u00e8me principal de l\u2019autorit\u00e9 des stylites semble avoir \u00e9t\u00e9 caract\u00e9ris\u00e9 par leur \n\u00ab arrogance \u00bb (ma\u02bf\u016bln\u016bt\u014d) \u00e0 usurper la fonction arbitrale, judiciaire, voire l\u00e9gislative et \n\n224.  Voir n. 155.\n225.  Bar H\u00e9braeus, Nomocanon, 113 ; cit\u00e9 par Tillier, Invention du cadi, 469 et Simonsohn, Common Justice, \n\n106.\n226.  Synodicon in the West, 1 : 248.\n227.  Ibid., 248.\n228.  Ibid.\n229.  Ibid., 248\u201349.\n230.  S. E. al-Sam\u02bf\u0101n\u012b, Acta Sanctorum Martyrum Orientalium et Occidentalium in Duas Partes Distributa. \n\nAdcedvnt Acta S. Simeonis Stylitae. Omnia Nvnc Primvm Svb Avspiciis Johannis V. Lusitanorum Regis e \nBibliotheca Apostolica Vaticana Prodeunt (Rome : J. Collini, 1748), 2 : 394\u201396, la traduction de son courrier et \nla r\u00e9ponse du pr\u00eatre C\u00f4me repr\u00e9sentant du village, (2 : 376\u2013788), se trouvent dans H. Lietzmann, Das Leben des \nheiligen Symeon Stylites (Leipzig : Hinrichs, 1908), 183 et 187 pour le pourcentage, et la seconde dans Doran, \nLives of Simeon Stylites, 194\u201397.\n\n\n\n211  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  212\n\ngouvernementale. Selon l\u2019opinion de Jacques, l\u2019ensemble du clerg\u00e9, et pas seulement les \nmoines et solitaires, n\u2019\u00e9tait point autoris\u00e9 \u00e0 juger des causes non-religieuses. En somme, \nle pouvoir, la justice et les lois \u00ab du monde \u00bb (d-\u02bf\u014dlm\u014d) ne devaient pas \u00eatre l\u2019apanage des \npr\u00eatres, et encore moins celui des stylites qui n\u2019\u00e9taient pas forc\u00e9ment ordonn\u00e9s. \n\nEt au sujet de ce que j\u2019ai ajout\u00e9 qu\u2019ils administrent des jugements et d\u00e9cr\u00e8tent des \nlois s\u00e9culi\u00e8res (nam\u016bs\u0113 d-\u02bf\u014dlm\u014d) au peuple (l-\u02bfam\u014d) en usant de la Parole de Dieu \n(melt\u014d d-Al\u014dh\u014d), c\u2019est une grande arrogance. Car ce pouvoir (\u0161\u016bl\u1e6d\u014dn\u014d) de la Parole de \nDieu n\u2019a point \u00e9t\u00e9 donn\u00e9 aux pr\u00eatres (l-k\u014dhn\u0113) pour qu\u2019ils l\u2019utilisent dans les affaires \ns\u00e9culi\u00e8res (s\u016b\u02bfr\u014dn\u0113 d-\u02bf\u014dlm\u014d), mais uniquement pour ceux qui p\u00eachent et pour ceux qui \nse repentent [. . .]231.\n\nOn comprend d\u00e8s lors mieux pourquoi Jacques fut pouss\u00e9 \u00e0 la d\u00e9mission de l\u2019\u00e9v\u00each\u00e9 \nd\u2019\u00c9desse (r. v. 64\u201368/684\u201388) en raison, pr\u00e9cis\u00e9ment, de la radicalit\u00e9 de ses canons qui \nchoqu\u00e8rent autant ses subordonn\u00e9s, ses coll\u00e8gues et m\u00eame le patriarche Julien II le Romain \n(r. 66\u201388/687\u2013708)232. \n\nEn outre, la r\u00e9\u00e9dition constante de ces interdits au cours des si\u00e8cles suivants laisse \nsupposer que cette active opposition ne cessait de se poursuivre, quelle que fut l\u2019origine \ng\u00e9ographique, conventuelle et politique du patriarche.", "start_char_idx": 136565, "end_char_idx": 139158, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0aa830be-9ac7-4d45-ab86-9a9d1fdaf545": {"__data__": {"id_": "0aa830be-9ac7-4d45-ab86-9a9d1fdaf545", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "de79b857-f358-4ec4-8f65-6e2e7ab310f5", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "4ffcf088a875a25bf345bfdc0f5797743ec0ba34bc41c515a0b1373bf3c0fdc6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4e38816d-e0d0-4471-a43c-e5c01eb60435", "node_type": "1", "metadata": {}, "hash": "e34dfa205aeda537207227b38e495c392b665d29d477dc2c6dd608851b69832d", "class_name": "RelatedNodeInfo"}}, "text": "En effet, cette question fut \u00e0 nouveau \nabord\u00e9e en d\u00e9tail dans la lettre introductive d\u2019Ignace au synode du couvent de M\u014dr Zakkay, \npr\u00e8s de Raqqa, en 264/878233. Les \u00e9v\u00eaques \u00e9taient constamment menac\u00e9s par la concurrence \ndes monast\u00e8res, et de ces solitaires qui, tels des magiciens, faisaient usage d\u2019onguents \nmagiques proscrits et, tels des dirigeants, appliquaient des sentences sur les la\u00efcs sans en \naviser la hi\u00e9rarchie. Afin de contr\u00f4ler ces concurrents dans l\u2019\u00e9ducation et l\u2019influence des \nmasses rurales, et notamment des populations tribales, la hi\u00e9rarchie avait finalement opt\u00e9 \npour l\u2019ordination et, donc, pour la cl\u00e9ricalisation des stylites.\n\nAinsi, \u00e0 partir de l\u2019anachor\u00e8te originel, le stylite avait \u00e9t\u00e9 domestiqu\u00e9 et int\u00e9gr\u00e9 au \nmonast\u00e8re. Pourtant, devenu le pilier du couvent qui l\u2019accueillait, il avait continu\u00e9 \u00e0 se \nrendre autonome, d\u2019abord du sup\u00e9rieur du couvent, puis de la hi\u00e9rarchie du dioc\u00e8se, \nelle-m\u00eame de plus en plus repr\u00e9sent\u00e9e par des \u00e9v\u00eaques d\u2019origine monacale. Il avait donc \n\n231.  Synodicon in the West, 1 : 249.\n232.  Debi\u00e9, \u00c9criture de l\u2019histoire, 548.\n233.  Synodicon in the West, 2 : 54\u201355 : [Ignace, Lettre introductive du synode de M\u0101r Zakay pr\u00e8s de Raqqa \n\n(264/878)] : \n\u00ab Beaucoup de ceux qui rev\u00eatent la s\u1e2b\u0113ma du monachisme qui n\u2019ont pas \u00e9t\u00e9 auparavant examin\u00e9s et \ncertifi\u00e9s aux causes de la perfection (myattr\u016bt\u014d), certains parmi eux n\u2019ont pas m\u00eame atteint le niveau \ndu plein serment ; un certain trouble (\u1e25\u0101ff\u014d) s\u2019empare d\u2019eux et ils se ruent vers une station (qawm\u014d) \nqui est sur la colonne (\u0113s\u1e6d\u016bn\u014d). Celle-ci est assur\u00e9ment une posture (d\u016bkr\u014d) ang\u00e9lique qui \u00e9l\u00e8ve du \nbas-monde ; puis quand leur espoir est d\u00e9\u00e7u, ils descendent de cette \u00e9l\u00e9vation qu\u2019ils n\u2019avaient pas \nmont\u00e9e avec leur esprit et deviennent de ce fait cause de moquerie et de scandale pour beaucoup ! \nEn cons\u00e9quence, nul n\u2019a l\u2019autorit\u00e9 de monter \u00e0 la colonne (\u0113s\u1e6d\u016bn\u014d) sauf par la connaissance et \npermission de l\u2019\u00e9v\u00eaque. [. . .] Il n\u2019a pas l\u2019autorit\u00e9 de servir \u00e0 la pr\u00eatrise, et pas non plus de prononcer \ndes jugements (d\u014dyn\u012bn d\u012bn\u0113) et d\u2019affronter l\u2019\u00e9v\u00eaque, ou de s\u2019impliquer eux-m\u00eames dans des choses \nqui ne leurs sont pas autoris\u00e9es ou de se servir d\u2019\u00e9crits circulaires (kt\u012bbw\u014dt\u014d g\u016bn\u014dy\u014dt\u014d) et de trancher \ndes litiges (nepsaq\u016bn ps\u014dq\u0113). \u00bb\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  212\n\nfallu en faire un pr\u00eatre, et continuer de lutter pied \u00e0 pied contre leur autorit\u00e9 concurrente, \nrurale et informelle234. Parall\u00e8lement, ce processus de cl\u00e9ricalisation des stylites et du \nreste des monast\u00e8res accompagna l\u2019\u00e9mergence corr\u00e9l\u00e9e d\u2019une hostilit\u00e9 dans la litt\u00e9rature \nislamique.\n\n3.6.", "start_char_idx": 139159, "end_char_idx": 141793, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4e38816d-e0d0-4471-a43c-e5c01eb60435": {"__data__": {"id_": "4e38816d-e0d0-4471-a43c-e5c01eb60435", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0aa830be-9ac7-4d45-ab86-9a9d1fdaf545", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "e733aad8fa17bc5f61a24bfd4b4f6ee2b7ad74729a0d6a853eca33dc1ce85f5c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1921d3c7-bff6-48b2-94fe-4db8e98e4504", "node_type": "1", "metadata": {}, "hash": "20440222aec28c963bd3236b90febfbc34cb7c65314e45304c9fef1ecef2f809", "class_name": "RelatedNodeInfo"}}, "text": "3.6. Une hostilit\u00e9 islamique grandissante\n\nCelle-ci se mat\u00e9rialisa pour la premi\u00e8re fois lorsque commen\u00e7a \u00e0 \u00eatre aboli le privil\u00e8ge \nfiscal et social dont semblent avoir joui les holy men reclus avant le milieu du viiie si\u00e8cle. \nTh\u00e9ophane le Confesseur imputait au calife abbasside al-Man\u1e63\u016br d\u2019avoir, vers 139/756\u201357, \n\u00ab accru les taxes sur les chr\u00e9tiens tant et si bien qu\u2019il l\u2019imposa aux moines (monakous), aux \nclo\u00eetr\u00e9s (enkleistous) et aux stylites (kionitas) qui menaient des vies qui plaisent \u00e0 Dieu235. \u00bb \nCette information concorde avec l\u2019assertion du contemporain du calife, l\u2019anonyme de Zuqn\u012bn \npour l\u2019ann\u00e9e 157/774\u201375, \u00e0 la fin de sa longue (com)plainte fiscale : \u00ab Ils s\u2019attaqu\u00e8rent aux \nmoines, aux reclus et aux stylites (\u012b\u1e25\u012bd\u014dy\u0113 w-\u1e25b\u012b\u0161\u014dy\u0113 w-\u0113s\u1e6d\u016bn\u014dy\u0113), ils en firent descendre \nbeaucoup de leurs colonnes (men es\u1e6d\u016bn\u0113), et firent sortir les reclus (\u1e25b\u012b\u0161\u014dy\u0113) de leurs \nretraites.236 \u00bb\n\nLa ressemblance entre les deux notices indique que les deux auteurs puisaient \nl\u2019information \u00e0 une origine commune. Or l\u2019anonyme de Zuqn\u012bn, lui-m\u00eame peut-\u00eatre un \nstylite du nom de Josu\u00e9, \u00e9tait un t\u00e9moin vivant des faits qu\u2019il d\u00e9crivait237. Il \u00e9tait aussi le \ncontemporain du fameux Th\u00e9ophile d\u2019\u00c9desse \u00e0 qui on a attribu\u00e9 nombre d\u2019informations \norientales reprises dans la Chronographie de Th\u00e9ophane238. L\u2019anonyme miaphysite de \nZuqn\u012bn e\u00fbt-il pu informer Th\u00e9ophane ? Il \u00e9tait en tout cas au fait des m\u00eames \u00e9v\u00e8nements \nque ceux rapport\u00e9s par l\u2019anonyme miaphysite de Zuqn\u012bn : les exactions fiscales d\u2019un calife \ntout r\u00e9cemment d\u00e9c\u00e9d\u00e9. Ces deux textes convergent \u00e0 d\u00e9noncer une m\u00eame abolition d\u2019un \nprivil\u00e8ge fiscal qui trouvait en partie son fondement l\u00e9gal dans la wa\u1e63iyya d\u2019Ab\u016b Bakr. C\u2019est \naussi dans ce contexte qu\u2019il faut comprendre le rappel appuy\u00e9 de l\u2019auteur de la Chronique \n\n234.  Binggeli, \u00ab Stylites et l\u2019Eucharistie \u00bb, 431\u201332 cite une anecdote d\u2019Anastase le Sina\u00efte, Les r\u00e9cits in\u00e9dits \ndu moine Anastase, tr. F. Nau (Paris : Revue de l\u2019institut catholique , 1902), p. 137 (n\u00b0 43) \u00e0 propos d\u2019un stylite qui \nconfirma la validit\u00e9 de l\u2019eucharistie d\u2019un pr\u00eatre dont on lui aurait dit du mal, \u00e0 l\u2019occasion d\u2019un festival populaire \ndans un monast\u00e8re de la r\u00e9gion de Damas.\n\n235.  Th\u00e9ophane, Chronographia, 430\u201331.\n236.  L\u2019auteur de la chronique \u00e9tait lui-m\u00eame probablement stylite selon la Chronique de Zuqn\u012bn, 201. On \n\nnotera l\u2019\u00e9num\u00e9ration ternaire qui r\u00e9serve aux stylites la plus haute place en termes de saintet\u00e9.\n237.  Voir la synth\u00e8se des \u00e9l\u00e9ments probants dans Debi\u00e9, \u00c9criture de l\u2019histoire, 561.", "start_char_idx": 141789, "end_char_idx": 144297, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1921d3c7-bff6-48b2-94fe-4db8e98e4504": {"__data__": {"id_": "1921d3c7-bff6-48b2-94fe-4db8e98e4504", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4e38816d-e0d0-4471-a43c-e5c01eb60435", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "7dad5a88c494d6de2814696bdec6ccbb898a0d3809738d4d674d780ec218ebe0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e3d8a9ac-81da-4fdc-a675-5f42280f3500", "node_type": "1", "metadata": {}, "hash": "15ef07808c8a059cd3c390e641b0e740bd80a000ee3401c44ff9f90d1cc6dedd", "class_name": "RelatedNodeInfo"}}, "text": "Voir le point de vue de F. \n\nNau, \u00ab Les parties in\u00e9dites de la chronique de Denys de Tell Mahr\u00e9 \u00bb, Revue de l\u2019Orient chr\u00e9tien 2 (1897) : 11\u201368, \nici 47\u201348 et A. Harrak, The Chronicle of Zuqnin, Parts III and IV. A.D. 488\u2013775 (Toronto : Pontifical Institute of \nMediaeval Studies, 1999), 4\u20139 mais A. Palmer, \u00ab Who Wrote the Chronicle of Joshua the Stylite? \u00bb, dans Lingua \nRestituta Orientalis. Festgabe f\u00fcr Julius Assfalg, \u00e9d. M. G\u00f6rg et R. Schulz, 272\u201384 (Wiesbaden : O. Harrassowitz, \n1990), 272 en doute m\u00eame s\u2019il s\u2019accorde avec eux pour assurer qu\u2019il n\u2019est pas l\u2019auteur de la chronique edess\u00e9nienne \nque l\u2019auteur final y a inclus. Le manuscrit pourrait m\u00eame \u00eatre autographe de ce moine de Zuqn\u012bn selon Harrak, \nZuqnin, 11\u201314, \u00e0 partir des comparaisons pal\u00e9ographiques de E. Tisserant, \u00ab Codex Zuqninensis rescriptus \nveteris testamenti. Texte grec des manuscrits Vatican Syriaque 162 et Mus. Brit. Additionnel 14 665 \u00bb, Studi e \ntesti 23 (1911) : xxx\u2013xxxii et d\u2019autres caract\u00e9ristiques internes de nature textuelle et codicologique.\n\n238.  Voir sur ce d\u00e9bat, n. 63 \u00e0 69.\n\nhttp://opac.regesta-imperii.de/lang_en/anzeige.php?sachtitelwerk=Codex+Zuqninensis+rescriptus+veteris+testamenti%3A+texte+grec+des+manuscrits+Vatican+Syriaque+162+et+Mus.+Brit.+Additionnel+14665&pk=467406\nhttp://opac.regesta-imperii.de/lang_en/anzeige.php?sachtitelwerk=Codex+Zuqninensis+rescriptus+veteris+testamenti%3A+texte+grec+des+manuscrits+Vatican+Syriaque+162+et+Mus.+Brit.+Additionnel+14665&pk=467406\n\n\n213  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  214\n\nde S\u00e9ert, \u00e0 propos de l\u2019exemption de la jizya sur les \u00ab v\u00eatus de laine \u00bb de la province du B\u0113t \nGarmay239. Les sources musulmanes confirment cette \u00e9volution, et Ab\u016b Y\u016bsuf (m. 182/798), \npromu \u00e0 la toute nouvelle fonction de Grand Q\u0101\u1e0d\u012b une d\u00e9cennie plus tard, \u00e9mit un avis (r\u0101\u02be\u012b) \ncorrectif \u00e0 l\u2019exemption dont abusaient certains stylites : \u00ab Les gens des \u1e63awma\u02bfa-s, s\u2019ils ont \nquelque richesse et aisance (\u0121in\u0101n wa-yas\u0101r), et s\u2019ils ont transf\u00e9r\u00e9 (\u1e63ayyar\u016b) ce qui est \u00e0 eux \u00e0 \nquelqu\u2019un qui le d\u00e9pense pour les couvents et ceux qui s\u2019y sont fait moines (mutarahhib\u016bn) \net les r\u00e9sidents (q\u0101\u02beim), qu\u2019on leur pr\u00e9l\u00e8ve la jizya, que le responsable (\u1e63\u0101\u1e25ib) du couvent la \npr\u00e9l\u00e8ve240. \u00bb\n\nAl-\u0160\u0101fi\u02bf\u012b, l\u00e9g\u00e8rement post\u00e9rieur (m.", "start_char_idx": 144298, "end_char_idx": 146597, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e3d8a9ac-81da-4fdc-a675-5f42280f3500": {"__data__": {"id_": "e3d8a9ac-81da-4fdc-a675-5f42280f3500", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1921d3c7-bff6-48b2-94fe-4db8e98e4504", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "6aed1fe8ec4fbdd39b6f68ffdecf5a6c8e4fedecd6d4f53dad51126ae44c257b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3a82c5dd-037f-4781-9c5d-0ae1429c8878", "node_type": "1", "metadata": {}, "hash": "f1f4d969df9c94331494347f710bdef6e321bb5d62d504df81c0873efe7161e0", "class_name": "RelatedNodeInfo"}}, "text": "\u00bb\n\nAl-\u0160\u0101fi\u02bf\u012b, l\u00e9g\u00e8rement post\u00e9rieur (m. 204/820), s\u2019attaqua aussi \u00e0 l\u2019immunit\u00e9 fiscale \ndes reclus en rappelant qu\u2019ils ne sont rien d\u2019autres que des chr\u00e9tiens : \u00ab tous ceux qui \ndiverg\u00e8rent (\u1e2b\u0101lafa) de l\u2019islam parmi les gens des \u1e63awma\u02bfa-s et autres, parmi ceux qui \nsont soumis \u00e0 la religion des Gens de l\u2019\u00c9criture, alors ce sera soit l\u2019\u00e9p\u00e9e soit la jizya241 \u00bb, \nsymbole de leur suj\u00e9tion confessionnelle. L\u2019expression employ\u00e9e par le juriste r\u00e9v\u00e8le que \ncertains pourraient ne pas diverger des dogmes de l\u2019islam, sugg\u00e9rant que les ermites des \nhauteurs n\u2019\u00e9taient pas tous explicitement consid\u00e9r\u00e9s comme des chr\u00e9tiens. Cette remarque \nth\u00e9orique refl\u00e8te l\u2019aura, l\u2019autorit\u00e9 et le prestige qui \u00e9manait encore \u00e0 la toute fin du iie \nsi\u00e8cle de ces anachor\u00e8tes, y compris sur les populations arabo-musulmans, ce qui l\u00e9gitimait \nencore partiellement certains passe-droits par rapport \u00e0 leur \u00c9glise chr\u00e9tienne de tutelle. \n\nMuq\u0101til b. Sulaym\u0101n (m. 150/767) montrait une affection significative pour les stylites \nlorsqu\u2019il faisait l\u2019ex\u00e9g\u00e8se d'un verset passablement anti-chr\u00e9tien qui d\u00e9nonce ceux qui \nprirent les moines (ruhb\u0101n) \u00ab comme ma\u00eetres en place de Dieu242 \u00bb. Pourtant, en d\u2019autres \noccurrences, il s\u2019attaquait aussi \u00e0 ces m\u00eame reclus. Ainsi, selon lui, l\u2019expression coranique \n\u00ab les plus grands perdants pour leurs \u0153uvres \u00bb (a\u1e2bsar\u012bn a\u02bfm\u0101l\u0101n) d\u00e9signerait \u00ab parmi les \nNazar\u00e9ens, les gens des \u1e63awma\u02bfa-s243\u00bb. Un peu plus loin, pour expliquer Qur\u02be\u0101n 5 : 82, il relate \ncomment le Proph\u00e8te s\u2019opposa au d\u00e9sir de ses compagnons de \u00ab s\u2019interdire \u00e0 nous-m\u00eame \nla nourriture, le v\u00eatement et les femmes244 ; alors [. . .] certains d\u2019entre [les compagnons \ndu Proph\u00e8te] se tranch\u00e8rent les testicules, s\u2019habill\u00e8rent de peu (yalbisu al-masra\u1e25) et \nconstruisirent des \u1e63awma\u02bfa-s, s\u2019y cloitr\u00e8rent et se dispers\u00e8rent \u00bb.\n\nCes commentaires critiques \u00e0 l\u2019\u00e9gard de cet asc\u00e9tisme extr\u00eame refl\u00e8te la sym\u00e9trique \nm\u00e9fiance et les condamnations de l\u2019\u00c9glise ancienne contre ces exc\u00e8s de je\u00fbne et de chastet\u00e9. \nLes autorit\u00e9s arabo-musulmanes, \u00e0 l\u2019instar des canonistes syro-orthodoxes, d\u00e9non\u00e7aient \nl\u2019exc\u00e8s d\u2019asc\u00e8se des stylites charismatiques. Ces avis illustrent un glissement progressif \nde l\u2019opinion g\u00e9n\u00e9rale \u00e0 l\u2019\u00e9gard de la pi\u00e9t\u00e9 spectaculaire de ces ermites chr\u00e9tiens. Les \nmusulmans semblent \u00eatre pass\u00e9s assez rapidement d\u2019une attitude d\u2019ob\u00e9dience, \u00e0 tout le \nmoins d\u2019admiration, \u00e0 un rejet assez radical. Cependant, \u00e0 l\u2019inverse, ils repoussaient aussi \n\n239.  Chronique de Seert (II), 312\u201313. Voir n. 188.\n240.  Ab\u016b Y\u016bsuf Ya\u02bfq\u016bb, Kit\u0101b al-\u1e2aar\u0101j, \u00e9d. T. Sa\u02bfd et S. Mu\u1e25ammad (Le Caire : al-Maktaba al-Azhariyya, 1999), \n\n135.\n241.", "start_char_idx": 146558, "end_char_idx": 149166, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3a82c5dd-037f-4781-9c5d-0ae1429c8878": {"__data__": {"id_": "3a82c5dd-037f-4781-9c5d-0ae1429c8878", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e3d8a9ac-81da-4fdc-a675-5f42280f3500", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "c63318d5a2f5d8d4aa828301a0ad6b2faf51c7312624f782ac8565a415047bb1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6dfa8fe3-581c-4911-a042-01b4ccaaea23", "node_type": "1", "metadata": {}, "hash": "4b2582f20bf001458e50010d1f4c6fbf3d48c85d44ca5dbe39abe540295ec5f5", "class_name": "RelatedNodeInfo"}}, "text": "241.  Al-\u0160\u0101fi\u02bf\u012b, al-Umm, 8 vol. (Beyrouth : D\u0101r al-Fikr, 1990), 4 : 304.\n242.  Voir n. 169 et 171.\n243.  Muq\u0101til, Tafs\u012br, 2 : 604 (Q. 18 : 102\u20133).\n244.  Ibid., 5 : 499 (Q. 5 : 82).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  214\n\nle cl\u00e9ricalisme auxquels les eccl\u00e9siastiques \u00e9taient parvenus \u00e0 associer les stylites, parfois \u00e0 \nleur corps d\u00e9fendant, notamment, on l\u2019a vu, en les ordonnant245. Finalement, dans le second \nquart du ixe si\u00e8cle, Ibn \u1e24anbal rapporta de \u0160u\u02bfba (m. 160/776) l\u2019opinion du p\u00e8re d\u2019un de ses \nma\u00eetres, Ab\u016b \u1e62\u0101li\u1e25, qui, au d\u00e9but du viiie si\u00e8cle, \u00e9tait \u00ab sorti en exp\u00e9dition au \u0160\u0101m (Syrie) \u00bb. \n\u00ab Alors les Syriens (ahl al-\u0160\u0101m) passaient devant des gens des \u1e63awma\u02bfa-s et les saluaient \n(yusallim\u016bn \u02bfalayhim). J\u2019ai entendu mon p\u00e8re dire : \u201cNe commencez pas \u00e0 les saluer vous-\nm\u00eames (l\u0101 tabda\u02be\u016bhum) : contraignez-les au plus \u00e9troit/\u00e0 leurs chemins (il\u0101 a\u1e0dyaqihi) !\u201d246. \u00bb\n\nCe qualificatif de \u00ab gens du \u0160\u0101m \u00bb renvoie, en fonction du contexte, soit aux seuls \narabo-musulmans de la province, soit aux habitants indig\u00e8nes chr\u00e9tiens ou enfin \u00e0 tous les \nhabitants de la r\u00e9gion du \u00ab nord \u00bb ind\u00e9pendamment de leur communaut\u00e9 confessionnelle \nou linguistique. En tout \u00e9tat de cause, ce \u1e25ad\u012b\u1e6f non-proph\u00e9tique constitue un rappel \nimp\u00e9rieux, de la part d\u2019un \u00ab homme saint \u00bb (holy man) musulman et anonyme, de ne point \nse placer en situation d\u2019ob\u00e9dience \u00e0 l\u2019\u00e9gard des stylites. Cet avis refl\u00e8te n\u00e9anmoins une \nsituation de compromission et de flou entre les voyageurs arabo-musulmans, les Arabes \nsyriens et l\u2019autorit\u00e9 dont se rev\u00eataient les moines. Le salut que leur prodiguaient les \nvoyageurs impliquait sans doute une subordination, d\u2019autant plus intol\u00e9rable aux tenants \nde l\u2019orthodoxie islamique en construction.\n\n4. Conclusion\n\nNous avons souhait\u00e9 d\u00e9montrer que l\u2019expression arabe courante des \u00ab gens des \u1e63awma\u02bfa-s \n(ahl al-\u1e63aw\u0101mi\u02bf ou a\u1e63\u1e25\u0101b al-\u1e63aw\u0101mi\u02bf) \u00bb recoupe r\u00e9guli\u00e8rement celles des sources syro-\noccidentales qualifiant les stylites : es\u1e6d\u016bn\u014dr\u0113 ou es\u1e6d\u016bn\u014dy\u0113. Le ph\u00e9nom\u00e8ne du stylitisme \u00e9tait \ndevenu tellement important dans l\u2019espace syrien (et pas, selon toute vraisemblance, dans \nl\u2019ancien espace sassanide), que bien des types d\u2019anachor\u00e8se furent associ\u00e9s directement \nou non \u00e0 l\u2019ermitage \u00ab en hauteur \u00bb.", "start_char_idx": 149162, "end_char_idx": 151415, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6dfa8fe3-581c-4911-a042-01b4ccaaea23": {"__data__": {"id_": "6dfa8fe3-581c-4911-a042-01b4ccaaea23", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3a82c5dd-037f-4781-9c5d-0ae1429c8878", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "0f4152e3869b095d156884c4b67755ce6e9e2f1ac9a14cc140ba1e1e5086cad7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eda3bee7-01c6-475f-a166-1c8dc65361af", "node_type": "1", "metadata": {}, "hash": "123fe787cb399e27eaa917168c55749ba6bd244499e2c8717b4215ad33498922", "class_name": "RelatedNodeInfo"}}, "text": "Bien qu\u2019il soit impossible de certifier \u00e0 tout coup cette \n\u00e9quivalence, il existe un faisceau de pr\u00e9somptions assez dense qui permet d\u2019une part \nd\u2019assurer que la \u1e63awma\u02bfa d\u00e9signait une tour, et d\u2019autre part que tous les reclus dans des \ntours \u00e9taient qualifi\u00e9s de \u00ab stylites \u00bb. Au cours du iiie/ixe si\u00e8cle, les deux termes \u00e9taient \ndevenus de commodes synonymes de traduction. \n\nD\u00e8s lors, cet arch\u00e9type de \u00ab l\u2019homme saint \u00bb (holy man) de Peter Brown \u00e9tait devenu la \nprincipale autorit\u00e9, en d\u00e9pit des officiers de l\u2019\u00c9tat omeyyade, et des pr\u00e9lats de la hi\u00e9rarchie \nde l\u2019\u00c9glise, \u00e0 arbitrer les diff\u00e9rends des communaut\u00e9s de l\u2019ancien Dioc\u00e8se d\u2019Orient. Ces \nsolitaires pouvaient ainsi se tenir, par le biais de la colonne, au milieu du monde duquel \nils auraient d\u00fb s\u2019\u00e9loigner. Leur influence sur les populations rurales, et sur les groupes \npastoraux en particulier, fut sans aucun doute d\u00e9terminante, depuis Sim\u00e9on l\u2019Ancien au \nve si\u00e8cle jusqu\u2019au milieu de la p\u00e9riode abbasside. Ainsi, les officiels sassanides, romains et \narabo-musulmans vou\u00e8rent tous respect et admiration au stylite, notamment reput\u00e9 pour \nses qualit\u00e9s de divination. \n\n245.  Binggeli, \u00ab Les stylites et l\u2019eucharistie \u00bb, 438 : \u00ab Il y a sans aucun doute de la part de l\u2019\u00c9glise une volont\u00e9 \nde r\u00e9cup\u00e9rer \u00e0 son profit une partie du prestige du saint homme \u00bb.\n\n246.  Ibn \u1e24anbal, Musnad, 8 : 350 (n o8542).\n\n\n\n215  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  216\n\nNous avons pr\u00e9sent\u00e9 la tradition commune \u00e0 la chronique syriaque de 1234 et \u00e0 la \nplupart des recueils de traditions historiques sur la recommandation (wa\u1e63iyya) d\u2019Ab\u016b Bakr, \nle premier calife, au moment o\u00f9 il lan\u00e7ait ses troupes \u00e0 la conqu\u00eate de la Syrie. Il aurait alors \nformul\u00e9 une triple injonction : ne point taxer les stylites, les laisser tranquilles, ainsi que \ntout ermite, \u00e0 leur culte, et enfin, passer son chemin et ne point se m\u00ealer de leurs affaires. \nLa polys\u00e9mie des expressions utilis\u00e9es montre bien l\u2019ambivalence des points de vue des \nautorit\u00e9s arabo-musulmanes ult\u00e9rieures. La r\u00e9currence de l\u2019admiration, du respect et de \nla m\u00e9fiance \u00e0 leur \u00e9gard dans les traditions musulmanes ressemble \u00e0 maints \u00e9gards \u00e0 celle \n\u00e9prouv\u00e9e par les partisans de l\u2019\u00c9glise syro-orthodoxe en construction. \n\nLes dignitaires et intellectuels de l\u2019\u00c9glise syro-orthodoxe r\u00e9agirent d\u00e8s la fin du ier si\u00e8cle \nde l\u2019h\u00e9gire. Jacques d\u2019\u00c9desse et Georges des Arabes tent\u00e8rent initialement de limiter leur \ninfluence en mena\u00e7ant les rebelles d\u2019excommunication. Ils proscrivirent leurs anarchiques \nmissions d\u2019enseignement et de justice de paix. Par la suite, la r\u00e9p\u00e9tition des synodes montre \nune tendance \u00e0 les int\u00e9grer au clerg\u00e9, \u00e0 les adjoindre aux organes officiels au cours des \nd\u00e9cennies suivante.", "start_char_idx": 151416, "end_char_idx": 154176, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eda3bee7-01c6-475f-a166-1c8dc65361af": {"__data__": {"id_": "eda3bee7-01c6-475f-a166-1c8dc65361af", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6dfa8fe3-581c-4911-a042-01b4ccaaea23", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "b9ecea30e06c0ccff25368634352d1bf6a5fdc6632da024174b6929bc247f9ed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d43d500e-4163-4c18-a514-9baa9e8b665d", "node_type": "1", "metadata": {}, "hash": "f5e675a037a573735418f1fff68b0ebb261aa7a47b20522457e038fb25e2743e", "class_name": "RelatedNodeInfo"}}, "text": "En parall\u00e8le, l\u2019admiration et la terreur superstitieuse qu\u2019\u00e9prouvaient les arabo-\nmusulmans \u00e0 leur \u00e9gard commen\u00e7a \u00e0 intimer m\u00e9fiance et r\u00e9pulsion de la part de leurs \n\u00e9lites. En effet, ces autorit\u00e9s incontr\u00f4l\u00e9es et situ\u00e9es en terrain flou d\u00e9rangeaient tout autant \nles institutions califales et islamiques. Ceux qui, de plus en plus, se r\u00e9clamaient de l\u2019asc\u00e8se \nrestaient attir\u00e9s par leur id\u00e9al et prenaient les bons moines comme mod\u00e8le. D\u00e8s lors, leur \nrapprochement avec le clerg\u00e9 facilita la t\u00e2che du \u00ab milieu sectaire \u00bb islamique et conduisit \u00e0 \nles d\u00e9noncer comme les d\u00e9formateurs d\u2019une bonne doctrine chr\u00e9tienne d\u00e9sormais perdue. \nCe changement radical de paradigme s\u2019explique par l\u2019accroissement de l\u2019hostilit\u00e9 g\u00e9n\u00e9rale \u00e0 \nl\u2019\u00e9gard du christianisme durant la seconde moiti\u00e9 du iie si\u00e8cle. Il est \u00e9galement contemporain \nd\u2019une plus grande rigueur apport\u00e9e \u00e0 la collecte des taxes sur les revenus monastiques, \njusqu\u2019alors en grande partie exempt\u00e9s. Cette d\u00e9nonciation se d\u00e9veloppait aussi afin de \njustifier l\u2019abolition de leurs privil\u00e8ges fiscaux, ce dont t\u00e9moign\u00e8rent, ulc\u00e9r\u00e9es, les sources \nchr\u00e9tiennes qui mirent explicitement en exergue le ciblage des stylites (chionites, es\u1e6d\u016bn\u014dy\u0113). \nDans un premier temps, la vindicte \u00e0 laquelle on vouait les officiels tonsur\u00e9s par les \u00c9glises \nchr\u00e9tiennes \u00e9pargnait les plus ind\u00e9pendants des solitaires. Finalement, la wa\u1e63iyya d\u2019Ab\u016b \nBakr commen\u00e7a \u00e0 \u00eatre amend\u00e9e et \u00e0 \u00e9voluer vers une d\u00e9nonciation \u00ab des erreurs \u00bb des \nstylites et autres ermites \u00ab d\u2019en haut \u00bb, associ\u00e9e \u00e0 une r\u00e9pulsion d\u00e9sormais g\u00e9n\u00e9rale du \nclerg\u00e9. Du c\u00f4t\u00e9 des intellectuels musulmans syriens et irakiens, il \u00e9tait encore possible de \ndemander des invocations de moines tout en consid\u00e9rant que leur dogme associationiste \nles vouait aux enfers. Finalement, les auteurs du iiie/ixe si\u00e8cles d\u00e9cid\u00e8rent d\u2019abroger les \nnombreuses dispositions qui en faisaient des autorit\u00e9s chr\u00e9tiennes privil\u00e9gi\u00e9es. \n\nAinsi, les traditions litt\u00e9raires islamiques comme syro-orthodoxes cibl\u00e8rent les reclus en \ng\u00e9n\u00e9ral, et parmi eux, les stylites en particulier. Ces attaques traduisent la crainte de ces \n\u00e9lites institutionnelles et politiques \u00e0 l\u2019\u00e9gard de la concurrence d\u2019autorit\u00e9s qu\u2019ils percevaient \ncomme rebelles et h\u00e9t\u00e9rodoxes. Elles occup\u00e8rent tout d\u2019abord l\u2019espace m\u00e9dian entre la \ncentralisation eccl\u00e9siastique syro-orthodoxe et le rejet radical du cl\u00e9ricalisme chr\u00e9tien par \nles arabo-musulmans. Pris entre ces deux positions, les stylites continu\u00e8rent de proposer \nune influente troisi\u00e8me voie, en concurrence du clerg\u00e9 ordinaire qui tentait de les int\u00e9grer", "start_char_idx": 154179, "end_char_idx": 156743, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d43d500e-4163-4c18-a514-9baa9e8b665d": {"__data__": {"id_": "d43d500e-4163-4c18-a514-9baa9e8b665d", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eda3bee7-01c6-475f-a166-1c8dc65361af", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "97b0a0c12421d2a7b2d76a3a128a7c30e97f80a2e3471f0e171324e8e135903b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4424a262-1170-49c9-8376-60d624fcd45f", "node_type": "1", "metadata": {}, "hash": "e6c64b0bdaaa4b1a70a8ef658e2ed5c27f716b05b959cf85bbf4c0c977f2f3e2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  216\n\net des savants du milieu mu\u1e25ammadien, qui les voyaient de plus en plus clairement comme \ndes clercs nazar\u00e9ens. \n\nLa question de l\u2019es\u1e6d\u016bn\u014dr\u014d dans sa \u1e63awma\u02bfa, venue se nicher jusque dans l\u2019ex\u00e9g\u00e8se arabo-\nmusulmane, signale \u00e0 quel point l\u2019influence de ces hommes saints fut d\u00e9terminante sur les \nrelations sociales, culturelles et spirituelles des arabophones de l\u2019espace syro-m\u00e9sopotamien \npendant la p\u00e9riode formative de l\u2019Islam. Il s\u2019agit d\u2019un bon exemple de \u00ab l\u2019inertie religieuse \u00bb \ndes simple believers mise en lumi\u00e8re par Jack Tannous247. C\u2019est peut-\u00eatre \u00e0 leur contact que \ncertains groupes furent rattach\u00e9s \u00e0 l\u2019\u00c9glise syro-orthodoxe tandis que d\u2019autres alternaient \navec le p\u00f4le mu\u1e25ammadien. Progressivement, \u00e0 mesure que la d\u00e9finition confessionnelle de \nl\u2019islam se faisait plus pr\u00e9cise, il fallut que chacun choisisse de devenir musulman ou non248. \nAu cours de cette structuration, les stylites devinrent des rivaux sociaux et institutionnels \nqui devaient \u00eatre marginalis\u00e9s ou soumis. Les \u00c9glises et les milieux de construction du \u1e25ad\u012b\u1e6f \ns\u2019y r\u00e9solurent ardemment, ce dont nous avons gard\u00e9 les traces. Pour l\u2019\u00c9glise syro-orthodoxe, \nil s\u2019agissait de limiter au maximum leur influence sur les monast\u00e8res et les communaut\u00e9s \nrurales. \n\nPlus tard, le stylitisme d\u00e9crut et le terme de \u1e63awma\u02bfa fut restreint aux petits couvents ou \nermitages isol\u00e9s, tandis que les musulmans avaient pris l\u2019habitude d\u2019ainsi qualifier les tours \nde leurs mosqu\u00e9es congr\u00e9gationnelles. Les holy men de Brown avaient-ils fini par trouver \ndes concurrents musulmans ?\n\n247.  Tannous, The Making of the Medieval Middle East, 386\u201387.\n248.  F. Donner, \u00ab From Believers to Muslims. Confessional Self-Identity in the Early Islamic Community \u00bb, \n\nAl-Ab\u1e25\u0101th 50\u201351 (2002\u20133) : 9\u201353.\n\n\n\n217  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  218\n\nBibliographie\n\n\u02bfAbd al-Razz\u0101q al-\u1e62an\u02bf\u0101n\u012b. Al-Mu\u1e63annaf. \u00c9dit\u00e9 par \u1e24. R. al-A\u02bf\u1e93am\u012b. 11 vol. Beyrouth : al-Maktab \nal-Isl\u0101m\u012b, 1983.\n\nAb\u016b Bakr al-D\u012bnawar\u012b. Al-Muj\u0101lasa wa-jaw\u0101hir al-\u02bfilm. \u00c9dit\u00e9 par M. \u0100l Salm\u0101n. 10 vol. Bahrain : \nD\u0101r Ibn \u1e24azm, 1998.\n\nAb\u016b \u1e24an\u012bfa al-D\u012bnawar\u012b. Al-A\u1e2bb\u0101r al-\u1e6diw\u0101l. \u00c9dit\u00e9 par \u02bfA. \u02bf\u0100mir. Le Caire : D\u0101r I\u1e25y\u0101\u02be al-Kutub \nal-\u02bfArab\u012b, 1960.\n\nAb\u016b \u02bf Ubayd Ibn Sall\u0101m. \u0120ar\u012bb al-\u1e25ad\u012b\u1e6f.", "start_char_idx": 156748, "end_char_idx": 159076, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4424a262-1170-49c9-8376-60d624fcd45f": {"__data__": {"id_": "4424a262-1170-49c9-8376-60d624fcd45f", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d43d500e-4163-4c18-a514-9baa9e8b665d", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "bf49ed71ccfad38e22fd5fc838787cbb96c35dc24a4d1e563ed75505155c38e4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8d127e07-e6c9-4a6f-a964-94ff15e3a5ac", "node_type": "1", "metadata": {}, "hash": "8de0678d63a4a011857bd2fc17d9ff6bdeb45e7535a518b0a3075bb8e67bdb97", "class_name": "RelatedNodeInfo"}}, "text": "\u0120ar\u012bb al-\u1e25ad\u012b\u1e6f. \u00c9dit\u00e9 par M. A. \u1e2a\u0101n. 4 vol. Hyderabad : D\u0101\u02beirat al-Ma\u02bf\u0101rif, \n1964.\n\nAb\u016b Y\u016bsuf Ya\u02bfq\u016bb. Kit\u0101b al-\u1e2aar\u0101j. \u00c9dit\u00e9 par T. Sa\u02bfd et S. Mu\u1e25ammad. Le Caire : al-Maktaba \nal-Azhariyya, 1999.\n\nAgapius de Manbij. Kitab al-\u02bfUnvan, histoire universelle [. . .] (II-2). \u00c9dit\u00e9 par A. Vassiliev. \nPatrologia Orientalis 8 (1912) : 397\u2013550.\n\nAl-A\u1e2b\u1e6dal al-Ta\u0121lib\u012b. \u0160i\u02bfr al-A\u1e2b\u1e6dal (riw\u0101ya [. . .] \u02bfan Ab\u012b Sa\u02bf\u012bd al-Sukkar\u012b \u02bfan M. Ibn \u1e24ab\u012bb \u02bfan Ibn \nal-A\u02bfr\u0101b\u012b). \u00c9dit\u00e9 par A. \u1e62\u0101li\u1e25\u0101n\u012b. 4 vol. Beyrouth : Imprimerie catholique, 1891.\n\nAnastase le Sina\u00efte, Les r\u00e9cits in\u00e9dits du moine Anastase, tr. F. Nau (Paris : Revue de l\u2019institut \ncatholique , 1902).\n\nM. Azaiez, \u00ab Sourate 22 : Al-\u1e24ajj (Le P\u00e8lerinage) \u00bb, dans Le Coran des Historiens, sous la \ndirection de M. A. Amir-Moezzi et G. Dye, 3 vols. Paris : Le Cerf, 2019, 2/1 : 821-42.\n\nAl-Azd\u012b. Ta\u02ber\u012b\u1e2b al-Maw\u1e63il. \u00c9dit\u00e9 par \u02bf A. \u1e24ab\u012bba. Le Caire : al-Majlis al-A\u02bfl\u0101 li-l-\u0160u\u02be\u016bn al-Isl\u0101miyya, \n1967.\n\nBabay le Grand. \u00ab Martyr de Giwargis Mihram-Gushn-Asp \u00bb. Dans Histoire de Mar-Jabalaha, \nde trois autres patriarches, d\u2019un pr\u00eatre et de deux la\u00efques, nestoriens, \u00e9dit\u00e9 par P. Bedjan, \n416\u2013571. Leipzig : O. Harrassowitz, 1895.\n\nAl-Bal\u0101\u1e0fur\u012b. Jumal ans\u0101b al-a\u0161r\u0101f. \u00c9dit\u00e9 par S. Zakk\u0101r et R. Zirikl\u012b. 13 vol. Beyrouth : D\u0101r \nal-Fikr, 1996\u20132005.\n\nBar Hebraeus. Gregorii Barhebraei Chronicon Ecclesiasticum quod e codice Musei Britannici \ndescriptum [. . .]. \u00c9dit\u00e9 par J.-B. Abbeloos et T. Lamy. Paris : Maisonneuve/Louvain : \nPeeters, 1874. \n\n\u2014\u2014\u2014. Nomocanon Gregorii Barhebraei. \u00c9dit\u00e9 par P. Bedjan. Leipzig : O. Harrassowitz, 1898. \n\nBelgin-Henry, A. \u00ab A Mobile Dialogue of an Immobile Saint. St. Symeon the Younger, Divine \nLiturgy, and the Architectural Setting \u00bb. Dans Perceptions of the Body and Sacred \nSpace in Late Antiquity and Byzantium, \u00e9dit\u00e9 par J. Bogdanovi\u0107, 149\u201365. New York :  \nRoutledge, 2018.\n\nhttp://syri.ac/bibliography/1911014189\nhttp://syri.ac/bibliography/1911014189", "start_char_idx": 159061, "end_char_idx": 160980, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8d127e07-e6c9-4a6f-a964-94ff15e3a5ac": {"__data__": {"id_": "8d127e07-e6c9-4a6f-a964-94ff15e3a5ac", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4424a262-1170-49c9-8376-60d624fcd45f", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "d553a00214af38c90470a6c855d5b84907a6ba28415bc67a9b0c13ef4ae0ce9f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5aa5a2d1-f6ae-4a3a-8d3f-9c15b1159b68", "node_type": "1", "metadata": {}, "hash": "de6a31971ecaa218ea8533a99df5eeef1732886fbf459d1d09361793a3f55d55", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  218\n\nBinggeli, A. \u00ab Les stylites et l\u2019eucharistie \u00bb. Dans Pratiques de l\u2019eucharistie dans les \u00c9glises \nd\u2019Orient et d\u2019Occident, \u00e9dit\u00e9 par N. B\u00e9riou, B. Caseau et D. Rigaux, 421\u201344. Turnhout : \nBrepols, 2009. \n\nBiscop, J.-L. \u00ab R\u00e9organisation du monachisme syrien autour du sanctuaire de Saint-Sym\u00e9on \u00bb. \nDans Les \u00e9glises en monde syriaque, \u00e9dit\u00e9 par F. Briquel-Chatonnet, 131\u201367. Paris : \nGeuthner, 2013.\n\n\u2014\u2014\u2014, M. Mundell Mango et D. Orssaud. Deir D\u00e9h\u00e8s, monast\u00e8re d\u2019Antioch\u00e8ne. \u00c9tude \narchitecturale. Beyrouth : Institut fran\u00e7ais d\u2019arch\u00e9ologie du Proche-Orient, 1997.\n\nBloom, J. Minaret. Symbol of Islam. Oxford : Oxford University Press, 1989.\n\nBoero, D. \u00ab Symeon and the Making of the Stylite \u00bb. PhD dissertation, University of Southern \nCalifornia, 2015.\n\nBorrut, A. \u00ab Court Astrologers and Historical Writing in Early \u02bf Abb\u0101sid Baghd\u0101d. An Appraisal \u00bb. \nDans The Place to Go. Contexts of Learning in Baghd\u0101d, 750\u20131000 C.E., \u00e9dit\u00e9 par  \nJ. Scheiner et D. Janos, 455\u2012501. Princeton, NJ : Darwin Press, 2014.\n\n\u2014\u2014\u2014. Entre m\u00e9moire et pouvoir. L\u2019espace syrien sous les derniers Omeyyades et les premiers \nAbbassides (v. 72\u2013193/692\u2013809). Leyde : Brill, 2011.\n\nBowen Savant, S. The New Muslims of Post-conquest Iran. Tradition, Memory, and Conversion. \nCambridge : Cambridge University Press, 2013.\n\nBrelaud, S. \u00ab Al-\u1e24\u012bra et ses chr\u00e9tiens dans les guerres romano-perses \u00bb. Camenulae 15 (2016) : \n1\u201326.\n\nBrelaud, S. \u00ab Pr\u00e9sences chr\u00e9tiennes en M\u00e9sopotamie durant l\u2019\u00e9poque sassanide (iiie\u2013viie \nsi\u00e8cles). G\u00e9ographie et soci\u00e9t\u00e9 \u00bb. PhD dissertation, Sorbonne Universit\u00e9, 2018.\n\nBrock, S. \u00ab Nestorian Church. A Lamentable Misnomer \u00bb. Bulletin of the John Rylands Library \n78 (1996) : 23\u201353.\n\nBrown, P. \u00ab The Rise and Function of the Holy Man in Late Antiquity \u00bb. Journal of Roman \nStudies 61 (1971) : 80\u2012101.\n\nCallot, O., et P.-L. Gatier. \u00ab Les stylites de l\u2019Antioch\u00e8ne \u00bb. Dans Antioche de Syrie. Histoire, \nimages et traces de la ville antique, Lyon, 4\u20136 octobre 2001, \u00e9dit\u00e9 par B. Cabouret, P.-L. \nGatier et C. Saliou, 573\u201296. Lyon : Soci\u00e9t\u00e9 des amis de la Biblioth\u00e8que Salomon-Reinach, \n2004.\n\nCaseau, B. \u00ab Sym\u00e9on Stylite l\u2019Ancien entre puanteur et parfum \u00bb. Revue des \u00e9tudes byzantines \n63 (2005)\u00a0:\u00a071\u201296.\n\n\u00ab Chronicon ad annum 846 pertinens \u00bb. \u00c9dit\u00e9 par E. W. Brooks. Dans Chronica Minora 2, \n157\u2013238. Paris : CSCO 3, 1904.", "start_char_idx": 160983, "end_char_idx": 163369, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5aa5a2d1-f6ae-4a3a-8d3f-9c15b1159b68": {"__data__": {"id_": "5aa5a2d1-f6ae-4a3a-8d3f-9c15b1159b68", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8d127e07-e6c9-4a6f-a964-94ff15e3a5ac", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "7987af8f1946c5fa3cae6e791f728a581d8eb514fe94c08f0c39d690a5d2bc40", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ed2c1380-016e-449a-badf-0b68c5e4e0f7", "node_type": "1", "metadata": {}, "hash": "1ec7715bbc94870a9d595ed0abb5ec1c5777bf1afd595aa2952f24c4c718b20b", "class_name": "RelatedNodeInfo"}}, "text": "219  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  220\n\n\u00ab Chronicon anonymum ad AD 819 \u00bb. Dans Chronicon anonymum ad annum Christi 1234 \npertinens, \u00e9dit\u00e9 par J.-B. Chabot, 1\u201324. Paris : CSCO 14, 1916.\n\nChronicon anonymum ad annum Christi 1234 pertinens. \u00c9dit\u00e9 par J.-B. Chabot. Paris : CSCO \n14, 1916.\n\n\u00ab Chronicon miscellaneum ad annum Domini 724 pertinens \u00bb. \u00c9dit\u00e9 par E. W. Brooks. Dans \nChronica Minora 1, 77\u2012155. Paris : CSCO, 1903.\n\nChronique de S\u00e9ert = Histoire nestorienne in\u00e9dite. Seconde partie (I). \u00c9dit\u00e9 par A. Scher. \nPatrologia Orientalis 7 (1911).\n\nChronique de S\u00e9ert = Histoire nestorienne in\u00e9dite. Seconde partie (II). \u00c9dit\u00e9 par A. Scher. \nPatrologia Orientalis 13 (1919).\n\nChronique de Zuqn\u012bn = Chronique de Denys de Tell-Mahr\u00e9. Quatri\u00e8me partie [. . .]. \u00c9dit\u00e9 par \nJ.-B. Chabot. Paris : E. Bouillon, 1895.\n\nConrad, I. \u00ab Theophanes and the Arabic Historical Tradition \u00bb. 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Collegeville, MN : Cistercian\u00a0Publications,\u00a01992.", "start_char_idx": 163373, "end_char_idx": 165795, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ed2c1380-016e-449a-badf-0b68c5e4e0f7": {"__data__": {"id_": "ed2c1380-016e-449a-badf-0b68c5e4e0f7", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5aa5a2d1-f6ae-4a3a-8d3f-9c15b1159b68", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "7ea28ed1996d7f85190fc1a3a23a9c20cb7473c6de7e8824c69deea5f0c2abfa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0a2ff1c0-56b4-481e-b177-431833fd1e1d", "node_type": "1", "metadata": {}, "hash": "dbbac4eedc8c51d997495d2cf8cfac12d314da306cf1a091426552419ea4d0fd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  220\n\nEychenne, M., A. Meier et \u00c9. Vigouroux. Le waqf de la mosqu\u00e9e des Omeyyades de Damas. Le \nmanuscrit ottoman d\u2019un inventaire mamelouk \u00e9tabli en 816/1413. Beyrouth : Presses de \nl\u2019Ifpo, 2018. \n\nFauchon, C. \u00ab Les formes de vie asc\u00e9tique et monastique en milieu syriaque, ve\u2013viie si\u00e8cles \u00bb. \nDans Le monachisme syriaque, \u00e9dit\u00e9 par F. Jullien, 37\u201263. Paris : Geuthner, 2010.\n\nFiey, J.-M. Assyrie chr\u00e9tienne 3. Beyrouth : Institut de lettres orientales, 1968.\n\n\u2014\u2014\u2014. Chr\u00e9tiens syriaques sous les Abbassides surtout \u00e0 Bagdad, 749\u20131258. Louvain : CSCO, \n1980.\n\n\u2014\u2014\u2014. Mossoul chr\u00e9tienne. Essai sur l\u2019histoire, l\u2019arch\u00e9ologie et l\u2019\u00e9tat actuel des monuments \nchr\u00e9tiens de la ville de Mossoul. Beyrouth : Librairie orientale, 1959.\n\nFisher, G. Between Empires. Arabs, Romans, and Sasanians in Late Antiquity. Oxford : Oxford \nUniversity Press, 2011.\n\n\u2014\u2014\u2014, et P. Wood. \u00ab Arabs and Christianity \u00bb. Dans Arabs and Empires before Islam, \u00e9dit\u00e9 par \nG. Fisher, 276\u2012372. Oxford : Oxford University Press, 2015.\n\nFowden, E. K. The Barbarian Plain. Saint Sergius between Rome and Iran. Berkeley : University \nof California Press, 1999.\n\n\u2014\u2014\u2014. \u00ab Des \u00e9glises pour les arabes, pour les nomades ? \u00bb. Dans Les \u00e9glises en monde syriaque, \n\u00e9dit\u00e9 par F. Briquel-Chatonnet, 391\u2012412. Paris : Geuthner, 2013.\n\nFrankfurter, D. T. M. \u00ab Stylites and Phallobates. Pillar Religions in Late Antique Syria \u00bb. Vigiliae \nChristianae 44, no 2 (1990) : 168\u201398. \n\nGatier, P.-L. \u00ab Inscriptions grecques, mosa\u00efques et \u00e9glises des d\u00e9buts de l'\u00e9poque islamique \nau Proche-Orient \u00bb. Dans Le Proche-Orient de Justinien aux Abbassides, peuplement et \nd\u00e9ynamiques spatiales, \u00e9dit\u00e9 par A. Borrut, M. Debi\u00e9, A. Papaconstantinou, D. Pieri et \nJ.-P. Sodini, 7-28. Turnhout : Brepols, 2011. \n\nHainthaler, T. \u00ab Christian Arabs before Islam. A Short Overview \u00bb. Dans People from the \nDesert. Pre-Islamic Arabs in History and Culture. Selected Essays, \u00e9dit\u00e9 par N. Al-Jallad, \n29\u201244. Wiesbaden : Reichert, 2012.\n\nAl-\u1e2aal\u012bl. Kit\u0101b al-\u02bfAyn. \u00c9dit\u00e9 par M. al-Ma\u1e2bz\u016bm\u012b et I. al-S\u0101marr\u0101\u02be\u012b. Bagdad : D\u0101r al-Ra\u0161\u012bd, 1980.\n\nAl-\u1e2aa\u1e6d\u012bb al-Ba\u0121d\u0101d\u012b. Ta\u02ber\u012b\u1e2b Mad\u012bnat al-Sal\u0101m (Ba\u0121d\u0101d). \u00c9dit\u00e9 par B. \u02bfA. Ma\u02bfr\u016bf.", "start_char_idx": 165799, "end_char_idx": 168000, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0a2ff1c0-56b4-481e-b177-431833fd1e1d": {"__data__": {"id_": "0a2ff1c0-56b4-481e-b177-431833fd1e1d", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ed2c1380-016e-449a-badf-0b68c5e4e0f7", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "1cfda40061168ff80c91fee3d0f245020c37349d1e37f73c3d47dee8ccf71ec7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4679d239-1123-4d8e-853c-573d00442e1c", "node_type": "1", "metadata": {}, "hash": "3ae044dfc610f01fbacc618ab3d4b914104771b214c8dd3923ccdd2c9fcf8e35", "class_name": "RelatedNodeInfo"}}, "text": "\u00c9dit\u00e9 par B. \u02bfA. Ma\u02bfr\u016bf. Beyrouth : D\u0101r \nal-\u0120arb al-Isl\u0101m\u012b, 2002.\n\nHarrak, A. The Chronicle of Zuqnin, Parts III and IV. A.D. 488\u2013775. Toronto : Pontifical Institute \nof Mediaeval Studies, 1999.\n\nHarvey, S. Asceticism and Society in Crisis. Berkeley : University of California Press, 1990.\n\n\n\n221  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  222\n\n\u2014\u2014\u2014. \u00ab The Stylite\u2019s Liturgy. Ritual and Religious Identity in Late Antiquity \u00bb. Journal of \nEarly Christian Studies 6, no 3 (1998) : 523\u201339.\n\nHayman, A. P. The Disputation of Sergius the Stylite against a Jew [CSCO 338\u2013339]. Louvain : \nSecr\u00e9tariat du Corpus Scriptorum Christianorum Orientalium, 1973\n\n\u00ab Histoire de Rabban Hormizd \u00bb. Dans The Histories of Rabban Hormizd the Persian and \nRabban Bar-Idta [. . .]. \u00c9dit\u00e9 par E. W. Budge. Londres : Luzac, 1902. \n\n\u00ab Histoire du monast\u00e8re de B\u0113th Q\u014dq\u0101 \u00bb. Dans Sources Syriaques 1, \u00e9dit\u00e9 par A. Mingana, \n171\u2012220. Leipzig : O. Harrassowitz, 1908.\n\nHistoires d\u2019Ahoudemmeh et de Marouta, m\u00e9tropolitains jacobites de Tagrit et de l\u2019Orient  \n(vie et viie si\u00e8cles). \u00c9dit\u00e9 par F. Nau. Patrologia Orientalis 3 (1909).\n\nHoyland, R. Theophilus of Edessa\u2019s Chronicle. The Circulation of Historical Knowledge in Late \nAntiquity and Early Islam. Liverpool : Liverpool University Press, 2011.\n\nIbn Ab\u012b \u0160ayba. Al-Mu\u1e63annaf. \u00c9dit\u00e9 par K. Y. al-\u1e24awt. 7 vol. Riyad : Maktabat al-Ru\u0161d, 1988.\n\n\u2014\u2014\u2014. Musnad. \u00c9dit\u00e9 par \u02bf\u0100. al-\u02bfAzz\u0101z\u012b et A. al-Maz\u012bd\u012b. 2 vol. Riyad : D\u0101r al-Wa\u1e6dan, 1997.\n\nIbn \u02bfAs\u0101kir, T\u0101\u02ber\u012b\u1e2b mad\u012bnat Dima\u0161q, \u00e9d. U. al-\u02bfAmraw\u012b, 80 vols. 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J. al-\u1e24am\u012bd\u012b.", "start_char_idx": 167976, "end_char_idx": 169955, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4679d239-1123-4d8e-853c-573d00442e1c": {"__data__": {"id_": "4679d239-1123-4d8e-853c-573d00442e1c", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0a2ff1c0-56b4-481e-b177-431833fd1e1d", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "2398cc88181288e58eaa1953e86de74505afa9a512d6a931de9d248f20d3f138", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fa91efdb-224f-48c8-ab1a-f424fe331dc6", "node_type": "1", "metadata": {}, "hash": "a82c460859707f7b458f42b0456bed12441452f1b5a69327a7c42960108e4ba4", "class_name": "RelatedNodeInfo"}}, "text": "\u00c9dit\u00e9 par M. J. al-\u1e24am\u012bd\u012b. 2 vol. Damas : Minist\u00e8re \nde la Culture, s.d.\n\nIbn Sa\u02bfd. Al-\u1e6cabaq\u0101t al-kubr\u0101. \u00c9dit\u00e9 par M. \u02bf\u0100\u1e6d\u0101\u02be. 8 vol. Beyrouth : D\u0101r al-Kutub al-\u02bfIlmiyya, \n1990.\n\nIoan, O. \u00ab Controverses entre la hi\u00e9rarchie eccl\u00e9siale et les moines dans le christianisme \nsyriaque \u00bb. Dans Le monachisme syriaque, \u00e9dit\u00e9 par F. Jullien, 89\u2013106. Paris : Geuthner, \n2010. \n\nI\u0161\u014d\u02bf-Dna\u1e25 de Ba\u1e63ra. Le livre de la Chastet\u00e9 compos\u00e9 par J\u00e9susdenah, \u00e9v\u00eaque de Ba\u00e7rah. \u00c9dit\u00e9 \npar J.-B. Chabot. Rome : \u00c9cole fran\u00e7aise de Rome, 1896.\n\nI\u0161\u014d\u02bf-Yahb III d\u2019Adiab\u00e8ne. I\u0161\u014d\u02bfyahb Patriarchae III Liber epistularum. \u00c9dit\u00e9 par R. Duval. CSCO \n64 (1904\u20135).", "start_char_idx": 169929, "end_char_idx": 170554, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fa91efdb-224f-48c8-ab1a-f424fe331dc6": {"__data__": {"id_": "fa91efdb-224f-48c8-ab1a-f424fe331dc6", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4679d239-1123-4d8e-853c-573d00442e1c", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "3ffb7fdb4b9c309ccc843ff44eef04752cfd6ab73b75c99e33b7ec74b58b53e6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "53af3291-33e3-49aa-845f-e3ffb6da68f1", "node_type": "1", "metadata": {}, "hash": "e4ba66284a1b4f9d7af0e5bbc46a03ce8617dc18e8294b97889f5f0e0df02749", "class_name": "RelatedNodeInfo"}}, "text": "\u00c9dit\u00e9 par R. Duval. CSCO \n64 (1904\u20135).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  222\n\nJean Bar Penk\u0101y\u0113. \u00ab R\u012bsh Mell\u0113 (Livre 15) \u00bb. Dans Sources syriaques 1, \u00e9dit\u00e9 par A. Mingana, \n143\u201271. Leipzig : O. Harrassowitz, 1908.\n\nJean d\u2019\u00c9ph\u00e8se. \u00ab Lives of the Eastern Saints. IV: Next the Fourth History, of the Saints Abraham \nand Maro the Brothers \u00bb. \u00c9dit\u00e9 par E. W. Brooks. Patrologia Orientalis 17 (1923) : 56\u201284.\n\nJeffery, A. The Foreign Vocabulary of the Qur\u02be\u0101n. Baroda : Oriental Institute, 1938.\n\nJullien, F. Le monachisme en Perse. La r\u00e9forme d\u2019Abraham le Grand, p\u00e8re des moines de \nl\u2019orient. Louvain : Peeters, 2008.\n\n\u2014\u2014\u2014. \u00ab Les controverses entre chr\u00e9tiens dans l\u2019empire sassanide. Un enjeu identitaire \u00bb. \nDans Les controverses en milieu syriaque, \u00e9dit\u00e9 par F. Ruani, 209\u201338. Paris : Geuthner, \n2016.\n\nKeser-Kayaalp, E. \u00ab Church Building in the \u1e6cur \u02bfAbdin in the First Centuries of the Islamic \nRule \u00bb. Dans Authority and Control in the Countryside. From Antiquity to Islam in the \nMediterranean and Near East (6th\u201310th Century), \u00e9dit\u00e9 par A. Delattre, M. Legendre et \nP. Sijpesteijn, 176\u2013209. Leyde : Brill, 2018.\n\n\u2014\u2014\u2014. \u00ab \u00c9glises et monast\u00e8res du \u1e6cur \u02bfAbdin. Les d\u00e9buts d\u2019une architecture \u201csyriaque\u201d \u00bb. \nDans Les \u00e9glises en monde syriaque, \u00e9dit\u00e9 par F. Briquel-Chatonnet, 269\u201388. Paris : \nGeuthner, 2013. \n\nAl-Kind\u012b. Kit\u0101b wul\u0101t wa qu\u1e0d\u0101t Mi\u1e63r. \u00c9dit\u00e9 par M. Ism\u0101\u02bf\u012bl et A. al-Maz\u012bd\u012b. Beyrouth :  \nD\u0101r al-Kutub al-\u02bfIlmiyya, 2003.\n\nLammens, H. \u00ab Le chantre des Omiades. Notes bibliographiques et litt\u00e9raires sur le po\u00e8te \narabe chr\u00e9tien Akh\u1e6dal \u00bb. Journal asiatique 9, no 4 (1894) : 94\u2012242 et 381\u2012459.\n\n\u2014\u2014\u2014. \u00ab Un po\u00e8te royal la cour des Omeyyades \u00bb. Revue de l\u2019Orient chr\u00e9tien 8 (1903) : 325\u201287 \net 9 (1904) : 32\u201264.\n\nLane, E. W. An Arabic-English Lexicon. Londres : Williams & Norgate, 1872.\n\nLevy-Rubin, M. Non-Muslims in the Early Islamic Empire. From Surrender to Coexistence. \nCambridge : Cambridge University Press, 2011.\n\nLietzmann, H. Das Leben des heiligen Symeon Stylites. Leipzig : Hinrichs, 1908. \n\nM\u00e9nandre Protecteur. The History of Menander the Guardsman. \u00c9dit\u00e9 par R. C. Blockley. \nLiverpool : Francis Cairns, 1985.\n\nMichel le Syrien. Chronique de Michel le Syrien, patriarche jacobite d\u2019Antioche, 1166\u20131199. \n\u00c9dit\u00e9 par J.-B. Chabot. Paris : Pierre Leroux, 1910.\n\nMu\u1e2bta\u1e63ar al-a\u1e2bb\u0101r al-b\u012b\u02bfiyya. \u00c9dit\u00e9 par B. \u1e24add\u0101d. Bagdad : al-D\u012bw\u0101n, 2000.", "start_char_idx": 170516, "end_char_idx": 172901, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "53af3291-33e3-49aa-845f-e3ffb6da68f1": {"__data__": {"id_": "53af3291-33e3-49aa-845f-e3ffb6da68f1", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fa91efdb-224f-48c8-ab1a-f424fe331dc6", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "0cdd1567569512395507da92c8258f71bbc1087e6df06ce8e7d1f73c1b699292", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "001a7d5e-8d02-48be-a841-454f1355005b", "node_type": "1", "metadata": {}, "hash": "3c961d774d125356e729d5cf5cd87084b247a06fc8728728736acd182e0d0fd0", "class_name": "RelatedNodeInfo"}}, "text": "223  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  224\n\nMuq\u0101til b. 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Hagiographical Production and the Expansion \nof Monastic Institutions in the Early Islamic Persian Gulf \u00bb. Arabian Archeology and \nEpigraphy 22 (2011) : 97\u2013111.\n\nPayne Smith, J. A Compendious Syriac Dictionary Founded upon the Thesaurus Syriacus of \nRobert Payne Smith. Oxford : Clarendon, 1903. \n\nPeeters, P. \u00ab Saint Sym\u00e9on Stylite et ses premiers biographes \u00bb. Analecta Bollandiana 61 \n(1943) : 29\u201371.\n\n\u2014\u2014\u2014. Le tr\u00e9fonds oriental de l\u2019hagiographie byzantine. Bruxelles : Soci\u00e9t\u00e9 des Bollandistes, \n1950.\n\nPe\u00f1a, I., P. Castellana et R. Fernandez. Les Reclus syriens. Recherches sur les anciennes formes \nde vie solitaire en Syrie. Milan : Franciscan Printing Press, 1980. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  224\n\n\u2014\u2014\u2014. Les stylites syriens. Milan : Franciscan Printing Press, 1975.\n\nPenn, M. Envisioning Islam. Syriac Christians and the Early Muslim World.", "start_char_idx": 172905, "end_char_idx": 175351, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "001a7d5e-8d02-48be-a841-454f1355005b": {"__data__": {"id_": "001a7d5e-8d02-48be-a841-454f1355005b", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "53af3291-33e3-49aa-845f-e3ffb6da68f1", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "82c79d3cc21cf2656f4bce6d31890120045e291ff4c9cb89a9a1808a81e21f44", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b8a4cbdb-103d-41f5-86a5-44babb8b5ed1", "node_type": "1", "metadata": {}, "hash": "3b71de8ce5df48195e1fee616ed5a146da5be4b3f82d1d5b9c5f9e2c814e0c43", "class_name": "RelatedNodeInfo"}}, "text": "Syriac Christians and the Early Muslim World. Philadelphie : \nUniversity of Pennsylvania Press, 2015.\n\n\u2014\u2014\u2014. When Christians First Met Muslims. A Sourcebook of the Earliest Syriac Writings on \nIslam. Oakland : University of California Press, 2015.\n\nPierre, S. \u00ab Les \u02bfAmm\u0113 en \u201c\u01e6az\u012bra et en Occident\u201d. G\u00e9n\u00e8se et fixation d\u2019un ethnonyme \nstandardis\u00e9 pour les tribus arabes chr\u00e9tiennes. Les Tanuk\u014dy\u0113, \u1e6c\u016b\u02bf\u014dy\u0113, \u02bfAq\u016bl\u014dy\u0113 \u00e0 l\u2019\u00e2ge \nmarw\u0101nide \u00bb. Annales islamologiques 52 (2018) : 11\u201344.\n\n\u2014\u2014\u2014. \u00ab Le d\u00e9veloppement du stylitisme et l\u2019enjeu de la christianisation des Arabes en Syrie-\nM\u00e9sopotamie tardo-antique (ve\u2013viiie si\u00e8cles) \u00bb. Camenulae (\u00e0 para\u00eetre).\n\n\u2014\u2014\u2014. \u00ab The Subjugation and Taxation of the Ban\u016b Taghlib in Jaz\u012bra and Mosul (ca. 153\u2013193 \nH/770\u2013809 CE) \u00bb. Dans The Reach of Empire, \u00e9dit\u00e9 par S. Heidemann et K. Mewes. \nBerlin : De Gruyter, 2021.\n\nPs-Josu\u00e9 le Stylite. The Chronicle of Joshua the Stylite composed in Syriac A.D. 507. \u00c9dit\u00e9 par \nW. Wright. Cambridge : Cambridge University Press, 1882.\n\nReinink, G. J. \u00ab Tradition and the Formation of the \u201cNestorian\u201d Identity in Sixth- to Seventh-\nCentury Iraq \u00bb. Dans Religious Origins of Nations? The Christian Communities of the \nMiddle East, \u00e9dit\u00e9 par. T. Bas Romeny, 217\u201350. Leyde : Brill, 2009. \n\nRobinson, C. Empire and Elites after the Muslim Conquest. The Transformation of Northern \nMesopotamia. Cambridge : Cambridge University Press, 2000.\n\nSahner, C. \u00ab The Monasticism of My Community is Jihad. A Debate on Asceticism, Sex, and \nWarfare in Early Islam \u00bb. Arabica 64, no 2 (2017) : 149\u201383.\n\nAl-Sam\u02bf\u0101n\u012b, S. E. Acta Sanctorum Martyrum Orientalium et Occidentalium in Duas Partes \nDistributa. Adcedvnt Acta S. Simeonis Stylitae. Omnia Nvnc Primvm Svb Avspiciis \nJohannis V. Lusitanorum Regis e Bibliotheca Apostolica Vaticana Prodeunt. Rome :  \nJ. Collini, 1748. \n\nSchachner, L. \u00ab The Archaeology of the Stylite \u00bb. Dans Religious Diversity in Late Antiquity, \n\u00e9dit\u00e9 par D. M. Gwynn et S. Bangert, 329\u201297. Leyde : Brill, 2010. \n\nSchacht, J. \u00ab Ein archaischer Minaret-Typ in \u00c4gypten und Anatolien \u00bb. Ars Islamica 5, no 1 \n(1938) : 46\u201354.\n\nSegal, J. \u00ab Arabs in Syriac Literature before the Rise of Islam \u00bb. Jerusalem Studies in Arabic \nand Islam 4 (1984) : 89\u2012124.\n\nAl-\u0160\u0101fi\u02bf\u012b. Al-Umm. 8 vol.", "start_char_idx": 175306, "end_char_idx": 177547, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b8a4cbdb-103d-41f5-86a5-44babb8b5ed1": {"__data__": {"id_": "b8a4cbdb-103d-41f5-86a5-44babb8b5ed1", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "001a7d5e-8d02-48be-a841-454f1355005b", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "8f5fccfa1a54650f9bf6ead344653cba06b4eb6fda4843c651596d7295a803ae", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dd943117-7966-4f4f-979c-beb80c52e2a0", "node_type": "1", "metadata": {}, "hash": "bb22b9085fa8d636ae41d8be0f6ae9831d59f598dc258d05e809acc5d5624800", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u0160\u0101fi\u02bf\u012b. Al-Umm. 8 vol. Beyrouth : D\u0101r al-Fikr, 1990.\n\nhttps://www.academia.edu/41110071/Le_d%C3%A9veloppement_du_stylitisme_et_lenjeu_de_la_christianisation_des_Arabes_en_Syrie-M%C3%A9sopotamie_tardo-antique_Ve-VIII_e_si%C3%A8cles_\nhttps://www.academia.edu/41110071/Le_d%C3%A9veloppement_du_stylitisme_et_lenjeu_de_la_christianisation_des_Arabes_en_Syrie-M%C3%A9sopotamie_tardo-antique_Ve-VIII_e_si%C3%A8cles_", "start_char_idx": 177522, "end_char_idx": 177934, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dd943117-7966-4f4f-979c-beb80c52e2a0": {"__data__": {"id_": "dd943117-7966-4f4f-979c-beb80c52e2a0", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b8a4cbdb-103d-41f5-86a5-44babb8b5ed1", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "8286097007ceb23843698f3e9c16773617ea6975579cdab22ccbe184d32d237b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5bfc94c9-07d0-4e87-8d1d-b831b8de94ca", "node_type": "1", "metadata": {}, "hash": "a460d513fec6d8d344a1a054028c5e003b807a836be9552e4419f2697dc339da", "class_name": "RelatedNodeInfo"}}, "text": "225  \u2022  Simon Pierre\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  226\n\nShahid, I. Byzantium and the Arabs in the Sixth Century. Washington, DC : Dumbarton Oaks, \n1995.\n\nSimonsohn, U. A Common Justice. The Legal Allegiances of Christians and Jews under Early \nIslam. Philadelphie : University of Pennsylvania Press, 2011.\n\n\u2014\u2014\u2014. \u00ab Seeking Justice among the \u2018Outsiders\u2019: Christian Recourse to Non-ecclesiastical \nJudicial Systems under Early Islam \u00bb. Church History and Religious Culture 89, no 1\u20133 \n(2009) : 191\u2012216.\n\nSizgorich, T. Violence and Belief in Late Antiquity. Militant Devotion in Christianity and \nIslam. Philadelphie : University of Pennsylvania Press, 2009.\n\nSoler, E. \u00ab La figure de Sym\u00e9on Stylite l\u2019Ancien et les controverses christologiques des  \nve\u2013vie si\u00e8cles en Orient \u00bb. Dans Dieu(x) et hommes. Histoire et iconographie des soci\u00e9t\u00e9s \npa\u00efennes et chr\u00e9tiennes de l\u2019antiquit\u00e9 \u00e0 nos jours. M\u00e9langes en l\u2019honneur de Fran\u00e7oise \nThelamon, \u00e9dit\u00e9 par S. Crogiez-P\u00e9trequin, 187\u2013210. Caen : Publications des universit\u00e9s \nde Rouen et du Havre, 2005.\n\n\u2014\u2014\u2014. \u00ab Al-Akh\u1e6dal at the Court of \u02bfAbd al-Malik. The Qa\u1e63ida and the Construction of Umayyad \nAuthority \u00bb. Dans Christians and Others in the Umayyad State, \u00e9dit\u00e9 par A. Borrut et  \nF. M. Donner, 129\u201355. Chicago : Oriental Institute, 2016.\n\n\u2014\u2014\u2014. \u00ab Umayyad Panegyric and the Poetics of Islamic Hegemony. Al-Akhta\u0323l\u2019s \u201cKhaffa \nal-Qati\u0304\u0323nu\u201d \u00bb. Journal of Arabic Literature 28, no 2 (1997) : 89\u2013122.\n\nSynodicon in the West Syrian Tradition. \u00c9dit\u00e9 par A. V\u00f6\u00f6bus. 2 vol. CSCO 367 et 375 (1975\u201376).\n\nSynodicon orientale ou recueil de synodes nestoriens. \u00c9dit\u00e9 par J.-B. Chabot. Paris : Imprimerie \nnationale, 1902.\n\nAl-\u1e6cabar\u012b. J\u0101mi\u02bf al-bay\u0101n \u02bfan ta\u02bew\u012bl al-Qur\u02be\u0101n. \u00c9dit\u00e9 par A. M. \u0160\u0101kir, 24 vol. Le Caire : D\u0101r \nal-Ma\u02bf\u0101rif, 1961.\n\n\u2014\u2014\u2014. Ta\u02ber\u012b\u1e2b al-rusul wa-l-mul\u016bk. \u00c9dit\u00e9 par M. de Goeje. 3 s\u00e9ries. Leyde : Brill, 1879.\n\nTakahashi, H. and L Van Rompay, \u201cResh\u02bfayna, Theodosiopolis\u201d. Dans Encyclopedic \nDictionary of the Syriac Heritage, \u00e9dit\u00e9 par S. Brock et al., 351. Piscataway :  \nGorgias, 2011.\n\nTannous, J. Between Christology and Kalam? The Life and Letters of George, Bishop of the \nArab Tribes. Piscataway, NJ : Gorgias Press, 2009. \n\n\u2014\u2014\u2014. The Making of the Medieval Middle East. Religion, Society, and Simple Believers. \nPrinceton, NJ : Princeton University Press, 2018.\n\nTh\u00e9odoret de Cyr. Histoire des moines de Syrie. \u00c9dit\u00e9 par P. Canivet et A. Leroy-Molinghen. \nParis : Le Cerf, 1979.", "start_char_idx": 177937, "end_char_idx": 180402, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5bfc94c9-07d0-4e87-8d1d-b831b8de94ca": {"__data__": {"id_": "5bfc94c9-07d0-4e87-8d1d-b831b8de94ca", "embedding": null, "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8413", "node_type": "4", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "aa6300cdaceb909e6465245d109ff7a61881cf87b760f6dd3b79d9dc26840c9e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dd943117-7966-4f4f-979c-beb80c52e2a0", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "e2f52211204c9adebb6f02b4ad7d0fceb6c2a765b8c51a6a27fd4d2b3849dd81", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "afc7ee3c-3f61-4d15-b51b-68d79f51f3ce", "node_type": "1", "metadata": {}, "hash": "4d3e86b3b567ce3790de8200d73a7e4a04380f49e31078bbc9260a84b0c12bc2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLe stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa  \u2022  226\n\nTh\u00e9ophane le Confesseur. Chronographia. \u00c9dit\u00e9 par C. de Boor. Leipzig : Teubner, 1885. \n\nThomas de Marg\u0101. The Book of Governors. The Historia Monastica of Thomas, Bishop of \nMarg\u00e2 A. D. 840 [. . .]. \u00c9dit\u00e9 par E. W. Budge. Londres : K. Paul, 1893.\n\nTillier, M. L\u2019invention du cadi. La justice des musulmans, des juifs et des chr\u00e9tiens aux \npremiers si\u00e8cles de l\u2019Islam. Paris : \u00c9ditions de la Sorbonne, 2017.\n\nTisserant, E. \u00ab Codex Zuqninensis rescriptus veteris testamenti. Texte grec des manuscrits \nVatican Syriaque 162 et Mus. Brit. Additionnel 14665 \u00bb. Studi e testi 23 (1911).\n\nTrimingham, J. Christianity among the Arabs in Pre-Islamic Times. Londres : Longman, 1979.\n\nTrombley, F. Hellenic Religion and Christianization, c. 370\u2013529. Leyde : Brill, 1993. \n\nVie de Gabriel de B\u0113t Q\u016bs\u1e6d\u0101n. Dans \u00ab A Critical Edition and Annotated Translation of the \nQartmin Trilogy \u00bb, \u00e9dit\u00e9 par A. Palmer, 55\u201392. Cambridge : Cambridge University Press, \n1989.\n\nVie de Sim\u00e9on des Oliviers. Ms. M\u0101rd\u012bn, \u00c9glise des quarante martyrs, no 259. 105r\u2013127r.\n\nVie de Th\u00e9odote. Ms. M\u0101rd\u012bn, \u00c9glise des quarante martyrs, no 275. 237r\u2013296v.\n\nV\u00f6\u00f6bus, A. History of Asceticism in the Syrian Orient. A Contribution to the History of Culture \nin the Near East. Louvain : CSCO, 1958.\n\nWood. P. \u00ab Christian Elite Networks in the Jaz\u012bra, c. 730\u2013850 \u00bb. Dans Transregional and Regional \nElites. Connecting the Early Islamic Empire, \u00e9dit\u00e9 par H.-L. Hagemann et S. Heidemann, \n359\u201384. Berlin : De Guyter, 2020.\n\nWright, W. Catalogue of Syriac Manuscripts in the British Museum. Londres : Gilbert & \nRivington, 1871.", "start_char_idx": 180406, "end_char_idx": 182056, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "afc7ee3c-3f61-4d15-b51b-68d79f51f3ce": {"__data__": {"id_": "afc7ee3c-3f61-4d15-b51b-68d79f51f3ce", "embedding": null, "metadata": {"identifier": "alusur-8414", "author": "Garnier, S\u00e9bastien; Klasova, Pamela; Keegan, Matthew L. ", "title": "Introduction: A Note from the Holbergians", "date": "2020-10-01", "file": "alusur-8414.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8414", "node_type": "4", "metadata": {"identifier": "alusur-8414", "author": "Garnier, S\u00e9bastien; Klasova, Pamela; Keegan, Matthew L. ", "title": "Introduction: A Note from the Holbergians", "date": "2020-10-01", "file": "alusur-8414.pdf"}, "hash": "8676f97f4060cd40ced7c40f24fbd22a56afd75e44b0c588057b641bc3f468ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5bfc94c9-07d0-4e87-8d1d-b831b8de94ca", "node_type": "1", "metadata": {"identifier": "alusur-8413", "author": "Pierre, Simon", "title": "Le stylite (es\u1e6d\u016bn\u014dr\u014d) et sa \u1e63awma\u02bfa face aux milieux cl\u00e9ricaux islamiques et miaphysites (Ier\u2013IIe / VIIe-VIIIe si\u00e8cles)", "date": "2020-10-01", "file": "alusur-8413.pdf"}, "hash": "e99d085719431d6f8788e3c623d89d84b6726c959869363d80e22671235e2db5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6f10a345-5dca-4781-a0ab-b366d14d30a6", "node_type": "1", "metadata": {}, "hash": "d17d429637159b597aa6bb1169935445b63e841bbf7719f868e574548719bb25", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 228-230\n\nOn the last day of each year\u2019s Holberg Seminar, we Holbergians would gather at the home of Michael Cook and his wife Kim for a delicious and delightful dinner. The final meeting was held over four days in the summer of 2018, and there was a feeling \nof nostalgia in the air as we picked over our coffee, wine, and dessert at that closing dinner. \nRather spontaneously, each member of the group shared their own reflections and heartfelt \nthanks to Michael, to Kim, and to the professors and graduate students who made up the \nHolberg Seminar. For many of us, these meetings were the highlight of the academic year: \nan opportunity to gather with a wide range of excellent scholars who would read our \nwork and respond to it thoughtfully. But the Holberg Seminar\u2019s long duration meant that \nit was also a time when we could be ourselves, without the facades and performances of \nknowledge that we all sometimes fall back on in academic settings.\n\nThat level of comfort did not come spontaneously. Many of us faced the first meeting \nof the Holberg Seminar with both excitement and trepidation. We were to be surrounded \nby well-established scholars and brilliant graduate students from an array of different \nfields. But after four years of exhausting and exhilarating meetings, what had once seemed \nintimidating was now a room full of familiar faces and supportive colleagues who could \nfind our mistakes with kindness, broaden our knowledge of adjacent fields, and deepen \nour understanding of our own texts. This kind of supportive community is precious in  \nacademic life. And it takes time. Each summer, we met for four days, from the early \nmorning to the late evening. Soon enough, everyone had little choice but to lose the \nacademic personas they assumed and be themselves. Michael designed the seminar so that \nwe devoted at least three hours to each submitted thesis chapter or article draft. The format \n \n\n  Introduction:  \nA Note from the Holbergians\n\n \n \n\n \n\nS\u00e9baStien Garnier\nEHESS, Paris\n\n(sebastiengarnier@hotmail.fr)\n\nMatthew L. KeeGan\nBarnard College of Columbia University\n\n(mlkeegan@barnard.edu)\n\nPaMeLa KLaSova\nMacalester College\n\n(pklasova@macalester.edu)\n\n\u00a9 2020 S\u00e9bastien Garnier et al. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only \nso long as attribution is given to the original authors and source.\n\nmailto:sebastiengarnier%40hotmail.fr?subject=\nmailto:mlkeegan%40barnard.edu?subject=\nmailto:pklasova%40macalester.edu?subject=", "start_char_idx": 47, "end_char_idx": 2772, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6f10a345-5dca-4781-a0ab-b366d14d30a6": {"__data__": {"id_": "6f10a345-5dca-4781-a0ab-b366d14d30a6", "embedding": null, "metadata": {"identifier": "alusur-8414", "author": "Garnier, S\u00e9bastien; Klasova, Pamela; Keegan, Matthew L. ", "title": "Introduction: A Note from the Holbergians", "date": "2020-10-01", "file": "alusur-8414.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8414", "node_type": "4", "metadata": {"identifier": "alusur-8414", "author": "Garnier, S\u00e9bastien; Klasova, Pamela; Keegan, Matthew L. ", "title": "Introduction: A Note from the Holbergians", "date": "2020-10-01", "file": "alusur-8414.pdf"}, "hash": "8676f97f4060cd40ced7c40f24fbd22a56afd75e44b0c588057b641bc3f468ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "afc7ee3c-3f61-4d15-b51b-68d79f51f3ce", "node_type": "1", "metadata": {"identifier": "alusur-8414", "author": "Garnier, S\u00e9bastien; Klasova, Pamela; Keegan, Matthew L. ", "title": "Introduction: A Note from the Holbergians", "date": "2020-10-01", "file": "alusur-8414.pdf"}, "hash": "032d73863a0648c5cafbeb42956339d2836fb75a6aefec8a9c7f9f4d8eb2df4c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "76ab40bd-032e-4951-8e9a-6f27dd2866cc", "node_type": "1", "metadata": {}, "hash": "b57f506ea48de371d0ed5d3dc98182b2595d2c769c26c2c0624065c35c9f90e3", "class_name": "RelatedNodeInfo"}}, "text": "229  \u2022  S\u00e9baStien Garnier, Matthew L. KeeGan, & PaMeLa KLaSova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nA Note from the Holbergians  \u2022  230\n\nwas intense and exhausting, but also extremely stimulating. After three hours of questions, \ncorrections, and comments, the Holbergian in the \u201chot seat\u201d was inevitably exhausted but \nalso inevitably enriched. It is, after all, such a rare experience for a graduate student to have \nso many thoughtful and meticulous responses to a piece of writing prior to the dissertation \ndefense. Each meeting broadened our horizons and inspired us to venture into fields beyond \nour own.\n\nThe fact that the Holberg Seminar was such a success and had such an impact on so \nmany graduate students will come as no surprise to those who know Michael (as he asked us \nto call him at our first meeting). He is a consummate engineer of pedagogical spaces. In the \nHolberg Seminar, he gathered a group of scholars who worked on different fields of Islamic \nhistory, from the earliest Arabic historiography to early modern Persian literature, Islamic \ntheology, and social history. This plethora of academic perspectives from diverse subfields \nmeant that our fellow Holbergians were often asking us questions that we had never thought \nto pose before, thus revealing the blind spots of our individual specialties and academic \ndisciplines. The Holbergians came with academic training from Egypt, France, Germany, \nEngland, the Czech Republic, and the United States, and we each came to learn something \nmore about these distinct academic traditions as the years went on, just as we also came to \nappreciate the particular quirks and queries we were likely to receive from our colleagues. \nAs we developed our own scholarly voices, we learned to appreciate the proclivities and \npredilections of the other Holbergians. The peculiar styles of the members\u2019 contributions \nbecame a source of warmth, familiarity, and community. These divergent methodological \napproaches proved harmonious rather than cacophonous, thanks to Michael and to the \nother Holberg faculty members.\n\nAntoine Borrut, Jack Tannous, and Khaled El-Rouayheb, the other Holberg faculty \nmembers, each contributed in their own way. Antoine helped us see new connections to \nexisting scholarship, enthusiastically circulating sources that were related to each paper as \nhe helped guide the discussion. Khaled\u2019s quiet, calm voice would offer succinct comments \nthat often revealed the unresolved issues lurking behind each paper. Jack\u2019s perspective from \nLate Antiquity offered material that many of us would have overlooked, and he delivered it \nwith the affable air of a storyteller. Special thanks are also due to Marina Rustow and Lale \nBehzadi, who brought their expertise as guest scholars, as well as to Sabine Schmidtke, who \nhosted us at the Institute for Advanced Studies for part of our deliberations in 2017. The \nwillingness and ability of each of these scholars to reach outside of their own subfield to \nengage with the wide variety of scholarly disciplines on offer at the Holberg was a model \nfor us all, encouraging us to stretch ourselves beyond our habitual modes of thinking. We \nalso wish to thank the staff at Princeton\u2019s Department of Near Eastern Studies for their \nadministrative support in organizing our visits.\n\nAnd, of course, there\u2019s Michael, who made Holberg happen. One remarkable thing about \nMichael is his indefatigability through the long days of Holberg. He seemed to derive \nimmense energy and pleasure from listening to the conversation unfold around each paper, \nsmiling or chuckling at this or that comment. But in his typical, self-effacing manner, he \nwould wait patiently for everyone else to offer up their thoughts. He would then take out his \nscribbled notes to see if something had been left unsaid. When we had exhausted our stores,", "start_char_idx": 2775, "end_char_idx": 6630, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "76ab40bd-032e-4951-8e9a-6f27dd2866cc": {"__data__": {"id_": "76ab40bd-032e-4951-8e9a-6f27dd2866cc", "embedding": null, "metadata": {"identifier": "alusur-8414", "author": "Garnier, S\u00e9bastien; Klasova, Pamela; Keegan, Matthew L. ", "title": "Introduction: A Note from the Holbergians", "date": "2020-10-01", "file": "alusur-8414.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8414", "node_type": "4", "metadata": {"identifier": "alusur-8414", "author": "Garnier, S\u00e9bastien; Klasova, Pamela; Keegan, Matthew L. ", "title": "Introduction: A Note from the Holbergians", "date": "2020-10-01", "file": "alusur-8414.pdf"}, "hash": "8676f97f4060cd40ced7c40f24fbd22a56afd75e44b0c588057b641bc3f468ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6f10a345-5dca-4781-a0ab-b366d14d30a6", "node_type": "1", "metadata": {"identifier": "alusur-8414", "author": "Garnier, S\u00e9bastien; Klasova, Pamela; Keegan, Matthew L. ", "title": "Introduction: A Note from the Holbergians", "date": "2020-10-01", "file": "alusur-8414.pdf"}, "hash": "d61ef9f175972eb748f737f98f9232de8c74fead02f52bbbfe1ce1b3bcb4defb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "49e35751-3584-4e47-b626-a00f9d896ab3", "node_type": "1", "metadata": {}, "hash": "8fb9788e60948b76e0d4fc89c245ef7e320db5d696c54fe90f43d18a5b1cade7", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nA Note from the Holbergians  \u2022  230\n\nMichael somehow still had a crucial nugget that we had overlooked. The unselfishness of \nallowing others to speak first was not, we imagine, simply a matter of temperament. The \npoint of the seminar was to build knowledge as a group, not through attacking one another \nor posturing, but rather through a collective intellectual effort. Scholarship need not be \na solitary affair, and Michael\u2019s gift to us was making our graduate education that much \nless solitary. It is much more fun and much more fruitful when scholarship is undertaken \ntogether and when critiques come from colleagues who are looking out for you and not \ntrying to tear you down. It is a testament to Michael\u2019s spirit of scholarly generosity that we \nhave all benefited so much from the Holberg experience and that it generated personal and \nscholarly connections that will long outlast it. For many of us, it is difficult to imagine what \nwould have come of our graduate experience without it, but one thing is certain: It would \nhave been a lot less fun.\n\nWe, the graduate students of the Holberg Seminar, dedicate this special dossier to Michael \nCook for giving us that annual experience of academic camaraderie and rejuvenation. It was \nat that final dinner that one of our number asked Michael if, upon receiving the Holberg \naward for a career of academic excellence, he might have spent his award on a yacht or \nsomething of the sort. In his typically humble manner, he replied that he doesn\u2019t know how \nto sail (this story is a case of riw\u0101ya bi-l-ma\u02bfn\u0101 and not bi-l-laf\u1e93). But given the frequent \nappearance of Michael\u2019s broad smile during the swampy Princeton summer days we spent \naround a seminar table, we like to hope that Michael is pleased with what came of his award.", "start_char_idx": 6635, "end_char_idx": 8457, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "49e35751-3584-4e47-b626-a00f9d896ab3": {"__data__": {"id_": "49e35751-3584-4e47-b626-a00f9d896ab3", "embedding": null, "metadata": {"identifier": "alusur-8415", "author": "Borrut, Antoine", "title": "Introduction: The Holberg Seminar", "date": "2020-10-01", "file": "alusur-8415.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8415", "node_type": "4", "metadata": {"identifier": "alusur-8415", "author": "Borrut, Antoine", "title": "Introduction: The Holberg Seminar", "date": "2020-10-01", "file": "alusur-8415.pdf"}, "hash": "689bcd2a56daf648a6fe8d2fa8b9a1bd519cd10560a456d7840ab886194e97d9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "76ab40bd-032e-4951-8e9a-6f27dd2866cc", "node_type": "1", "metadata": {"identifier": "alusur-8414", "author": "Garnier, S\u00e9bastien; Klasova, Pamela; Keegan, Matthew L. ", "title": "Introduction: A Note from the Holbergians", "date": "2020-10-01", "file": "alusur-8414.pdf"}, "hash": "34e7e7688ef6060e7acb7c3ef4c3452dc4a548f3c5f512f1ee4766e313917f06", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e94c12e3-38e8-48de-9780-e28ca0814fd8", "node_type": "1", "metadata": {}, "hash": "01efeeb843fd2c8188962fe5604b602db68bf6c002599c2e2c1be4da7f7ed170", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 231-232\n\nIn recognition of his remarkable contributions to scholarship on the history and traditions of Islam, Michael Cook was awarded the prestigious Holberg Prize in 2014. Established by the Norwegian Parliament in 2003, the award is intended \u201cto increase awareness of the \nvalue of academic scholarship in the arts, humanities, social sciences, law, and theology.\u201d \nIn keeping with his abiding commitment to teaching, Michael decided to use part of the \naward to establish the Holberg Seminar, envisioned as an international graduate seminar \non pre-1800 Islamic history. Michael invited Khaled El-Rouayheb (Harvard University), Jack \nTannous (Princeton University), and myself to assist in organizing the seminar, starting \nwith the selection of participants. Drawn from a considerable pool of applicants, a highly \ncosmopolitan group of ten students\u2014hailing from the United States, the United Kingdom, \nFrance, Germany, the Czech Republic, Bulgaria, and Egypt\u2014was thus formed. The plan was \nto work with the same cohort over several years; when a few participants withdrew for \npersonal reasons, they were replaced by equally talented peers. \n\nThe inaugural meeting took place in June 2015. Subsequently, the seminar met in \nPrinceton every summer until June 2018. Each of the annual meetings began with a dinner \nfollowed by three to four days of dense programming. The final session always took place \nat Michael\u2019s home and was followed by a lovely farewell dinner. Each year, the students \nhad the opportunity to extend their stay in Princeton for a few days to enjoy the endless \nresources of the Firestone Library.\n\nThe central aim of the Seminar was to provide the participants with sustained and high-\nlevel feedback on their research and writing at a formative stage in their careers. This \napproach generated an extraordinary level of discussion, far superior to anything I have \n \n\n  Introduction:  \nThe Holberg Seminar\n\nAntoine Borrut\nUniversity of Maryland\n\n(aborrut@umd.edu)\n\n\u00a9 2020 Antoine Borrut. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:aborrut%40umd.edu?subject=", "start_char_idx": 47, "end_char_idx": 2475, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e94c12e3-38e8-48de-9780-e28ca0814fd8": {"__data__": {"id_": "e94c12e3-38e8-48de-9780-e28ca0814fd8", "embedding": null, "metadata": {"identifier": "alusur-8415", "author": "Borrut, Antoine", "title": "Introduction: The Holberg Seminar", "date": "2020-10-01", "file": "alusur-8415.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8415", "node_type": "4", "metadata": {"identifier": "alusur-8415", "author": "Borrut, Antoine", "title": "Introduction: The Holberg Seminar", "date": "2020-10-01", "file": "alusur-8415.pdf"}, "hash": "689bcd2a56daf648a6fe8d2fa8b9a1bd519cd10560a456d7840ab886194e97d9", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "49e35751-3584-4e47-b626-a00f9d896ab3", "node_type": "1", "metadata": {"identifier": "alusur-8415", "author": "Borrut, Antoine", "title": "Introduction: The Holberg Seminar", "date": "2020-10-01", "file": "alusur-8415.pdf"}, "hash": "5df16b7be39081439ffd8d7438199227a8acc1b9fc1a209161dd565cf72ecd59", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1291d84e-aa96-482b-8221-4edc4a99859a", "node_type": "1", "metadata": {}, "hash": "6bc202f69df36cea508d26a39fae9451fa372a3b9af73391979769667f07d248", "class_name": "RelatedNodeInfo"}}, "text": "232  \u2022  Antoine Borrut\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nexperienced to date in my own career. The format followed, in part, Michael\u2019s practice of \nusing his own graduate seminar as a \u201cdissertation chapter clinic.\u201d Each year, several of \nthe Holberg students submitted chapters of their theses or draft articles in advance; each \nsubmission was then read by all the participants and divided among multiple discussants. \nWe usually spent about three hours on each paper. A typical day entailed discussing a \nfirst paper in the morning, a second one in the afternoon, and a third one over dinner. \nConversations often continued well into the evening. Another option was for participants to \ngive a talk on a topic of interest, such as new scholarly trends or recent publications. When \ntime allowed, faculty members also presented new research of their own. In this fashion, \nthe students were exposed to what can be termed best intellectual and scholarly practices.\n\nIn addition, following our initial meeting, we decided each year to invite a major scholar \nto present her own work and share with the students the trajectory of her career and \nthe lessons it offered to those embarking on similar paths. Marina Rustow (Princeton \nUniversity), Sabine Schmidtke (Princeton, Institute for Advanced Study), and Lale Behzadi \n(University of Bamberg) all proved significant sources of inspiration for the participants. \nSabine Schmidtke also generously hosted part of the seminar at the Institute in June 2017, \nthus giving the students an opportunity to interact with IAS visiting scholars that year.\n\nAnother, more latent purpose of the seminar was to provide a setting in which the \nstudents would get to know each other\u2019s scholarly profiles well, develop relations of trust, \nand network with each other, as well as with the faculty members and other guests. Only \ntime will tell, of course, but the co-convenors anticipate that the Holberg Seminar will \ncontinue to bear fruit in the work of its graduate participants.\n\nList of the Holberg Participants:\n\nNajah Nadi Ahmad\nTheodore S. Beers\nS\u00e9bastien Garnier\nLidia Gocheva\nMatthew L. Keegan\nPamela Klasov\u00e1\nDaisy Livingston\nChristian Mauder\nEug\u00e9nie R\u00e9billard\nNaseem Surhio\nEdward Zychowicz-Coghill", "start_char_idx": 2478, "end_char_idx": 4718, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1291d84e-aa96-482b-8221-4edc4a99859a": {"__data__": {"id_": "1291d84e-aa96-482b-8221-4edc4a99859a", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e94c12e3-38e8-48de-9780-e28ca0814fd8", "node_type": "1", "metadata": {"identifier": "alusur-8415", "author": "Borrut, Antoine", "title": "Introduction: The Holberg Seminar", "date": "2020-10-01", "file": "alusur-8415.pdf"}, "hash": "eaf92aef884626d26f39db64dd567a09978c2851aaaffb81d9943f2127a32eb4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "10bdc729-8cd2-443e-ad07-2df626534fdc", "node_type": "1", "metadata": {}, "hash": "4c65e7eef6acff5b390c36d771b7f5aaff46224014e5b565470cbfca32971caa", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 233-253\n\nAbstract\nIn this short article, I draw attention to the discussion of poets from Iran (al-\u02bfAjam) in two Arabic biographical \nanthologies of the eleventh/seventeenth century: the Sul\u0101fat al-\u02bfa\u1e63r of Ibn Ma\u02bf\u1e63\u016bm (d. 1120/1709) and the \nNaf\u1e25at al-ray\u1e25\u0101na of Mu\u1e25ammad Am\u012bn al-Mu\u1e25ibb\u012b (d. 1111/1699). The latter text not only addresses the careers \nof noteworthy Persian poets, but it also presents samples of their work that al-Mu\u1e25ibb\u012b has translated into \nArabic verse. In the case of the poet \u1e62\u0101\u02beib Tabr\u012bz\u012b (d. ca. 1087/1676), at least one of al-Mu\u1e25ibb\u012b\u2019s translations can \nbe traced to the original Persian. This reveals a specific instance of cross-cultural literary appreciation in the \nOttoman-Safavid-Mughal period.\n\nIntroduction\n\nThis paper is intended to alert specialists in Persian literary history to a heretofore \nunnoted curiosity: that some Arabic literati of the eleventh/seventeenth century were \nfamiliar with recent happenings in Persian poetry. As a general statement, given the \ncontext of Ottoman cosmopolitanism, this should come as no surprise. However, it is the \nparticulars of the present case that are most interesting. Two anthologists of the period, the \nDamascene Mu\u1e25ammad Am\u012bn al-Mu\u1e25ibb\u012b (d. 1111/1699) and the Medinese (though widely \n \n\n  The Treatment of Coeval Persian Poetry  \nin Arabic Anthologies of the Eleventh/Seventeenth \n\nCentury: A Preliminary Study*\n\nTheodore S. BeerS\nFreie Universit\u00e4t Berlin\n\n(theo.beers@fu-berlin.de)\n\n* Arabic and Persian transliteration in this paper generally follows the IJMES standard (with a couple \nof exceptions for Persian). I am fortunate to be working as a postdoctoral fellow in the ERC-funded project \nAnonymClassic at Freie Universit\u00e4t Berlin, and I thank the project and its principal investigator, Beatrice \nGr\u00fcndler, for their support of my research. Thanks are due also to the three anonymous reviewers of this paper, \nwhose detailed and insightful comments made it possible for the argument to be sharpened in several respects. \nBeyond the revisions that I have made to this article, I plan to address some of the issues highlighted by the \nreviewers in a subsequent paper, which is already in progress.\n\n\u00a9 2020 Theodore S. Beers. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:theo.beers%40fu-berlin.de?subject=", "start_char_idx": 47, "end_char_idx": 2684, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "10bdc729-8cd2-443e-ad07-2df626534fdc": {"__data__": {"id_": "10bdc729-8cd2-443e-ad07-2df626534fdc", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1291d84e-aa96-482b-8221-4edc4a99859a", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "d9d7b3e88e26a8033d56697ec095da1bed0da6ff3df00681f9373a5ee876f8ea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d523733a-c29f-4a09-b52c-0b284ff69ccb", "node_type": "1", "metadata": {}, "hash": "9b97d43b2080c4becae75baed2db6748b4b084711dee6053a7b1bc2e2eb11db3", "class_name": "RelatedNodeInfo"}}, "text": "234  \u2022  Theodore S. BeerS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  235\n\nitinerant) Ibn Ma\u02bf\u1e63\u016bm (d. 1120/1709), included sections on \u02bfAjam\u012b poets in works that \nare otherwise mainly devoted to surveying literary and intellectual figures from around \nthe Arab world. The result is that we are able to gain some insight into which Iranian or \nPersian poets of the early modern era developed reputations that crossed into the Arabic \ncultural sphere. (Of course, it was nothing special for Ottoman Turkish literati of this period \nto have extensive knowledge of Persian poetry, from the classics to the works of some of \ntheir contemporaries. But here we are considering Arabic anthologies, which represent a \ndifferent scenario\u2014an issue to which we will return.)\n\nIt should be acknowledged at the outset that what follows is one modest result from \nan initial assessment of a few sources. There are, in all likelihood, early modern Arabic \nanthologists apart from al-Mu\u1e25ibb\u012b and Ibn Ma\u02bf\u1e63\u016bm who incorporate some treatment of \nPersian poets into their work. And it is difficult to imagine the full range of questions that \nmight productively be investigated with regard to the sharing of literary culture across \nnominal political and linguistic lines in the Ottoman-Safavid-Mughal era. We are currently \nat a point at which the fields of Persian and Arabic literary history, each in its own way, \nare engaged in the process of revisiting texts from what was long considered a period of \ndecline.1 It will require still more time for us to understand the broader regional dialogues \nthat accompanied this so-called decadence.\n\nFor the moment, we can pick a bit of low-hanging fruit. Among the simplest questions \nto ask of the sources at hand are the following: Which Persian poets do al-Mu\u1e25ibb\u012b and Ibn \nMa\u02bf\u1e63\u016bm discuss in their anthologies? What do they have to say about those figures? What \nselections of verse do they quote, and in what manner? A particularly exciting finding is \nthat al-Mu\u1e25ibb\u012b provides a notice on the poet \u1e62\u0101\u02beib Tabr\u012bz\u012b (d. ca. 1087/1676), who was \nnot long dead at this time, and translates snippets of his poetry into Arabic\u2014into Arabic \nverse, no less. We will see that it is possible, in at least one case, to identify the original \nPersian poem(s) in \u1e62\u0101\u02beib\u2019s d\u012bv\u0101n. In the process, we find an innovative image that \u1e62\u0101\u02beib \ndeploys in a number of his ghazals, and which was evidently successful enough to find its \nway to Damascus and to be rendered into Arabic. Such a result is already useful, despite the \npreliminary nature of the current paper.\n\nA Note of Appreciation\n\nBefore moving forward, I must express my gratitude to the members of the Holberg \nSeminar on Islamic History, a group that met annually at Princeton between 2015 and \n2018. The seminar was established by Michael Cook after he was awarded the Holberg \nPrize in 2014. The aim of this paper and the special issue in which it appears is to honor \nMichael, the other senior scholars who led the seminar\u2014Khaled El-Rouayheb, Antoine \nBorrut, and Jack Tannous\u2014and the graduate student members, myself included, who were \n\n1.  Two of the many recent monographs in this vein are Adam Talib\u2019s history of the maq\u1e6d\u016b\u02bf genre in Arabic \npoetry of the later medieval and early modern periods, and Sunil Sharma\u2019s elegant study of Persian poetry in \nMughal India. See Adam Talib, How Do You Say \u201cEpigram\u201d in Arabic? Literary History at the Limits of Comparison \n(Leiden: Brill, 2018); Sunil Sharma, Mughal Arcadia: Persian Literature in an Indian Court (Cambridge, MA: \nHarvard University Press, 2017).", "start_char_idx": 2687, "end_char_idx": 6321, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d523733a-c29f-4a09-b52c-0b284ff69ccb": {"__data__": {"id_": "d523733a-c29f-4a09-b52c-0b284ff69ccb", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "10bdc729-8cd2-443e-ad07-2df626534fdc", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "eddb082640b0a4c68d6620cde6ff879b0ce791356fa562a4bb58de148fd95d8f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "744d5c6f-930f-4d2e-aa9a-a447365e0170", "node_type": "1", "metadata": {}, "hash": "37717b4f867d0ca805814e13fb8f1ad09d053e6be7265c294cfd037a521aa847", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  235\n\ngiven transformative mentorship and learned a great deal from one another over the course \nof four years.\n\nConsidering this paper and the ongoing research that it represents, I can thank the \nHolberg Seminar in at least three ways. First, it was Khaled who suggested that I examine \nArabic literary anthologies of the eleventh/seventeenth century, since he had studied them \nand noticed mention of Persian poets. I am not sure whether I would have stumbled upon \nthis connection on my own or heard about it from anyone else. Second, in a more general \nsense, the other members of the Holberg group\u2014who are mostly Arabists of one stripe or \nanother\u2014always encouraged me to continue working with Arabic sources in addition to my \nspecialization in Persian. Our field stands in need of researchers who are able and willing \nto engage with texts in multiple languages and from different traditions. With regard to \nthe literary history of the early modern Near East, it is relatively easy to find scholars with \nmastery of both Persian and Turkic (Sooyong Kim and Ferenc Csirk\u00e9s come to mind). The \nartificial boundary in research between Persian and Arabic seems a bit stronger for the time \nbeing. In any case, were it not for my experiences in the Holberg Seminar, I might have \nremained in the safe territory of classical Persian poetry. Third, and finally, committing to \nwriting a few thoughts about the anthologies of al-Mu\u1e25ibb\u012b and Ibn Ma\u02bf\u1e63\u016bm, long before \nI will have the ability to do justice to the topic, strikes me as a reminder of how much my \nresearch plans have been enriched through interaction with my Holberg colleagues and \nmentors\u2014and through Michael\u2019s generosity. I made note of so many questions that demand \nfurther study that I will likely never stop reaping dividends from the long days and evenings \nthat we spent together in Jones Hall, listening to the cicadas\u2019 song and the pattering rain in \nthe unmistakable atmosphere of the New Jersey summer.\n\nSetting Out the Problem\n\nDid Arabic literati of the early modern period follow contemporary developments in \nPersian poetry? The answer is clearly yes, to an extent; this much will be demonstrated \nbelow. But it is difficult to find discussion of the matter in scholarship on Persian literary \nhistory. It is certainly possible that this has been addressed in studies that I have not \nmanaged to find. And I will be pleased if the process of bringing this paper to publication \nmakes me, and others, aware of additional prior literature.2 To take a specific example, none \nof what I have read about \u1e62\u0101\u02beib Tabr\u012bz\u012b, either in Persian or in European languages, mentions \nhis inclusion in the anthology of al-Mu\u1e25ibb\u012b.3 If the connection were widely known, it would \n\n2.  There is more scholarship on literary interplay between Arabic and Persian in earlier historical periods. \nIn this connection, two recent papers by Alexander Key and an important monograph in Persian by \u0100\u1e95art\u0101sh \n\u0100\u1e95arn\u016bsh should be highlighted: Alexander Key, \u201cMoving from Persian to Arabic,\u201d in Essays in Islamic Philology, \nHistory, and Philosophy, ed. William Granara, Alireza Korangy, and Roy Mottahedeh, 93\u2013140 (Berlin: De Gruyter, \n2016); idem, \u201cTranslation of Poetry from Persian to Arabic: \u02bfAbd al-Q\u0101hir al-Jurj\u0101n\u012b and Others,\u201d Journal of \nAbbasid Studies 5 (2018): 146\u201376; \u0100\u1e95art\u0101sh \u0100\u1e95arn\u016bsh, Ch\u0101lish-i miy\u0101n-i F\u0101rs\u012b va \u02bfArab\u012b: Sada-h\u0101-yi nukhust \n(Tehran: Nashr-i Nay, 2008). Extending this body of work to later periods will be a valuable endeavor.\n\n3.  For a review, see Theodore S. Beers, \u201cTa\u1e95kirah-i Khayr al-Bay\u0101n: The Earliest Source on the Career and \nPoetry of \u1e62\u0101\u02beib Tabr\u012bz\u012b (d. ca.", "start_char_idx": 6325, "end_char_idx": 10064, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "744d5c6f-930f-4d2e-aa9a-a447365e0170": {"__data__": {"id_": "744d5c6f-930f-4d2e-aa9a-a447365e0170", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d523733a-c29f-4a09-b52c-0b284ff69ccb", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "43f1e34e7e05cb4c51d9b72d998aa3e55e4ef4d773a3ee05175766f98a9e01e8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "186751fd-5825-41ed-bb00-2512ab2a2cbf", "node_type": "1", "metadata": {}, "hash": "fac5f82be9b8e66d78f1046cb40ece67594300a7e681c739cb31732c1dbc307b", "class_name": "RelatedNodeInfo"}}, "text": "1087/1676),\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 114\u201338.\n\n\n\n236  \u2022  Theodore S. BeerS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  237\n\nmerit a note in any overview of the poet\u2019s biography and legacy.4 There can be no doubt \nabout the pertinence of the fact that \u1e62\u0101\u02beib\u2019s reputation spread to Damascus, with samples of \nhis work being translated into Arabic, either during his life or within a couple of decades of \nhis death. So there is clearly reason to draw further attention to these sources.\n\nIn any event, given that I propose to offer a bit of new insight into a question that does \nnot have a well-defined treatment in the existing literature, it might be helpful to begin by \nsketching a few relevant ideas.\n\nFirst, and most importantly, there should be no assumption that a cultural barrier stood \nbetween the Ottoman Arab provinces and Safavid Iran, or between the classical Persian and \nArabic poetic traditions. If anything, we should default to the hypothesis that the Persian \npoets of a given era had some awareness of, if not interaction with, coeval Arabic poetry\u2014\nand vice versa. It is in no way counterintuitive or, a priori, surprising that anthologists such \nas Ibn Ma\u02bf\u1e63\u016bm and al-Mu\u1e25ibb\u012b should have paid some attention to literary happenings in \nIran and the broader Persianate sphere. What would have prevented authors in these lands \nfrom becoming aware of one another? At the same time, the intuitiveness of a phenomenon \ndoes not obviate the need to go to the trouble of investigating it. It is plausible that a \nDamascene intellectual would hear about a few of the famous Iranian poets of his day. The \nresulting discussion in an Arabic anthology may still be new to researchers (especially \nPersianists).\n\nSecond, there is probably a kernel of truth to the idea in Near Eastern history that \nmore Persian-speakers were versed in Arabic literature than Arabic-speakers were versed \nin Persian, and, in turn, that more Turkic-speakers were versed in Arabic and Persian \nliterature than either Arabic-speakers or Persian-speakers were versed in Turkic. This is, \nin part, a simple matter of chronology. The classics of Arabic poetry stretch back to the \npre-Islamic era. The great works of New Persian literature (in poetry and prose) begin to \nappear in the fourth/tenth century. Turkic literature, by contrast, although it can be traced \nto the same early period, took longer to attain critical mass, at least in written form. It is \nillustrative that the work of the Timurid statesman-intellectual \u02bfAl\u012b Sh\u012br Nav\u0101\u02be\u012b (d. 906/1501) \nis considered to have played a foundational role in the development of Turkic poetry, with \nclassical Persian models among the dominant influences in this process.\n\nAnother obvious consideration is the use of Arabic in religious contexts and in the \nsciences. Any educated person would need to learn Arabic for purposes as fundamental as \nstudying the Qur\u02bean, regardless of what poetry or belle-lettrist prose he or she might also \nread. These points are not worth belaboring. We know that transmission and influence in \nthe literary culture of the premodern Near East were both multidirectional and continuous.5  \n\n4.  See, for example, Paul E. Losensky, \u201c\u1e62\u0101\u02beeb Tabrizi,\u201d in Encyclop\u00e6dia Iranica; and A\u1e25mad Gulch\u012bn-i Ma\u02bf\u0101n\u012b, \nK\u0101rv\u0101n-i Hind: Dar a\u1e25v\u0101l va \u0101\u1e61\u0101r-i sh\u0101\u02bfir\u0101n-i \u02bfa\u1e63r-i \u1e62afav\u012b kih bih Hind\u016bst\u0101n rafta-and, 2 vols. (Mashhad: \u0100st\u0101n-i \nQuds-i Ra\u017cav\u012b, 1369/1990\u201391), 700ff.\n\n5.", "start_char_idx": 10065, "end_char_idx": 13550, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "186751fd-5825-41ed-bb00-2512ab2a2cbf": {"__data__": {"id_": "186751fd-5825-41ed-bb00-2512ab2a2cbf", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "744d5c6f-930f-4d2e-aa9a-a447365e0170", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "b01dc77ff3579fb4b4fe77ff4e53a63d3b03ca6c803550c535de91b5a653c2cf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "084c70f3-79ee-43a2-a56d-f03d86bed88e", "node_type": "1", "metadata": {}, "hash": "3793125b56308ab3e25b09c383a2e08fc879c043c7e1a2c254d35b5f0b7189f4", "class_name": "RelatedNodeInfo"}}, "text": "5.  One of the more vivid cases in this dynamic is Kal\u012bla wa-Dimna, a book that was repeatedly translated and \nadapted in all of the region\u2019s literary languages. The Arabic text of Ibn al-Muqaffa\u02bf was reworked in Persian (ca. \n540/1146) by Na\u1e63r All\u0101h Munsh\u012b\u2014whose version became influential enough that it was retranslated into Arabic \nin the Ayyubid period, under the title Siyar al-mul\u016bk (ca. 683\u201398/1284\u201399). A later Persian adaptation, the  \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  237\n\nBut we have valid reasons to be less predisposed to expect Arabic literati to have knowledge \nof Persian poets, in distinction to the familiarity that Persian literati are assumed to have \nwith the Arabic tradition. It bears noting that some Persian biographical anthologies \n(ta\u1e95kiras), including the genre-defining Ta\u1e95kirat al-shu\u02bfar\u0101\u02be (892/1487) of Dawlatsh\u0101h \nSamarqand\u012b, include prefatory sections that honor the great Arabic poets.6 The inverse is \nhardly true.\n\nThird, on a related note, there is a difference between reading the older, \u201ccanonical\u201d \nworks of another literary tradition and following its recent or current developments. The \nformer seems to have been more common in the case of intercultural appreciation between \nArabic and Persian. If we found that an Arabic anthologist or bal\u0101gha theorist mentions \nFirdaws\u012b (d. ca. 411/1020), Jal\u0101l al-D\u012bn R\u016bm\u012b (d. 672/1273), or Sa\u02bfd\u012b Sh\u012br\u0101z\u012b (d. ca. 690/1291), \nwe would not be surprised in the slightest, given the longstanding importance of these \nfigures. The Sh\u0101hn\u0101ma even saw a partial translation into Arabic at the hands of al-Fat\u1e25 b. \n\u02bfAl\u012b al-Bund\u0101r\u012b (d. after 639/1241\u201342).7 (There is no indication that al-Bund\u0101r\u012b\u2019s rendering \nwas particularly influential in its own right, but the fact that it was produced speaks to \nthe status of Firdaws\u012b\u2019s original.) A similar tendency holds in Persian authors\u2019 engagement \nwith the Arabic tradition. For instance, the prefatory discussion in Dawlatsh\u0101h\u2019s ta\u1e95kira, \nmentioned above, starts with Lab\u012bd (d. ca. 40/660\u201361) and goes no further than the generation \nof al-\u1e24ar\u012br\u012b (d. 516/1122). Dawlatsh\u0101h was writing in the 1480s, but it is not made explicit \nwhether he was familiar with Arabic poetry from later than the sixth/twelfth century.  \nA hypothetical equivalent of what we find with al-Mu\u1e25ibb\u012b and Ibn Ma\u02bf\u1e63\u016bm\u2014namely, an \nearly modern Persian anthology that includes discussion of Arabic poets recently active \nin the Ottoman provinces\u2014would be noteworthy indeed. The bias of classicism is perhaps \nmore consistent, and more relevant, than the imbalance between Persians\u2019 familiarity with \nArabic and Arabs\u2019 familiarity with Persian.\n\nFourth, on another related topic, it should be borne in mind that many Persian poets also \ncomposed verse in Arabic. This is, in fact, the context in which a chapter on Iran (al-\u02bfAjam) \nappears in Ibn Ma\u02bf\u1e63\u016bm\u2019s anthology: he focuses on Arabic poetry by his contemporaries from \nthat land. (The differences between the approaches of al-Mu\u1e25ibb\u012b and Ibn Ma\u02bf\u1e63\u016bm will be \ndiscussed below.) I have suggested that there is some validity to the idea that Arabs were \nless likely to be knowledgeable about Persian literature. One of the manifestations of this \nphenomenon is the relative paucity of authors whose native and primary language was \nArabic but who also wrote in Persian. A list of figures meeting these criteria would be short, \nand they would fall under special circumstances.", "start_char_idx": 13548, "end_char_idx": 17029, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "084c70f3-79ee-43a2-a56d-f03d86bed88e": {"__data__": {"id_": "084c70f3-79ee-43a2-a56d-f03d86bed88e", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "186751fd-5825-41ed-bb00-2512ab2a2cbf", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "4a7db01e8174692f56534b254771462a5545947b40a41ae6c494e124c79a813e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "65163dbe-c9ab-40db-bffc-b5649b4c0c02", "node_type": "1", "metadata": {}, "hash": "47b23c7b549c60fe97ee50fb79afcc2da97e182a5480739f0b5bfee9d42b7463", "class_name": "RelatedNodeInfo"}}, "text": "(Among the first examples that come to \nmind are the Shi\u02bfi scholars who moved from the Jabal \u02bf\u0100mil region to Iran in the Safavid \n \n\nAnv\u0101r-i suhayl\u012b of \u1e24usayn V\u0101\u02bfi\u1e93 K\u0101shif\u012b (d. 910/1504\u20135), served as the basis for an Ottoman Turkish translation, \nthe Hum\u0101y\u016bn-n\u0101ma of Ali Vasi \u00c7elebi (d. 959/1543\u201344). On this complex process, see Dagmar Riedel, \u201cKalila wa \nDemna i. Redactions and Circulation,\u201d in Encyclop\u00e6dia Iranica.\n\n6.  See Dawlatsh\u0101h Samarqand\u012b, Ta\u1e95kirat al-shu\u02bfar\u0101\u02be, ed. F\u0101\u1e6dima \u02bfAl\u0101qa (Tehran: Pizh\u016bhishg\u0101h-i \u02bfUl\u016bm-i \nIns\u0101n\u012b va Mu\u1e6d\u0101la\u02bf\u0101t-i Farhang\u012b, 2007), 33ff.\n\n7.  See David Durand-Gu\u00e9dy, \u201cAl-Bund\u0101r\u012b, al-Fat\u1e25 b. \u02bfAl\u012b,\u201d in Encyclop\u00e6dia of Islam, 3rd ed.\n\n\n\n238  \u2022  Theodore S. BeerS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  239\n\nperiod, such as Shaykh Bah\u0101\u02be\u012b, d. 1030/1621.)8 The fact that it was common for Persian poets \nto have some work in Arabic may represent an additional vector by which they could gain \nan international reputation.\n\nFifth, whereas we still do not know a great deal about the sharing of poetry or belles \nlettres between the Arabic and Persian spheres in the early modern era, somewhat more \nwork has been done on cosmopolitanism in intellectual culture. Of particular note here is an \narticle by Khaled El-Rouayheb, which demonstrates that the eleventh/seventeenth century \nsaw a kind of efflorescence of scholarship in the Ottoman Arab provinces.9 El-Rouayheb \ndiscusses a number of important authors of this period, highlighting ways in which their \nwork was influenced and invigorated through new contact with the ideas of Persian and \nMaghrib\u012b scholars. During the eleventh/seventeenth century, there was some migration of \nintellectuals from Safavid territory in the Caucasus to Ottoman Syria; from India to the \u1e24ij\u0101z \n(Medina in particular); and from the Maghrib to Egypt. These movements gave students \nin the Ottoman provinces access to works with which they were previously unfamiliar\u2014\nincluding, in the case of Persian influence in Syria, a number of commentaries by Jal\u0101l \nal-D\u012bn Dav\u0101n\u012b (d. 908/1502) and \u02bfI\u1e63\u0101m al-D\u012bn Isfar\u0101\u02be\u012bn\u012b (d. ca. 943/1536\u201337). El-Rouayheb \nalso points to a specific individual who settled in Damascus in this period and became \na successful teacher credited with broadening the horizons of local intellectuals: Mull\u0101 \nMa\u1e25m\u016bd al-Kurd\u012b (d. 1074/1663\u201364). He was one of a number of Sunni Kurdish or Azeri \nscholars who migrated westward into Ottoman territory upon the conquests of the Safavid \nShah \u02bfAbb\u0101s I (r. 995\u20131038/1587\u20131629) in the Caucasus.10 Ma\u1e25m\u016bd al-Kurd\u012b spent several \ndecades teaching in Damascus, and his students carried his approach to a new generation, \nwhich included none other than Mu\u1e25ammad Am\u012bn al-Mu\u1e25ibb\u012b.\n\nWe could, therefore, posit a logical narrative to explain the way in which al-Mu\u1e25ibb\u012b, \nat least, initially became aware of Persian poets of his century. There was a political \ndevelopment\u2014the seizure of territories in the Caucasus by the Safavids\u2014which spurred the \nmovement of scholars from that region into Syria.", "start_char_idx": 17030, "end_char_idx": 20099, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "65163dbe-c9ab-40db-bffc-b5649b4c0c02": {"__data__": {"id_": "65163dbe-c9ab-40db-bffc-b5649b4c0c02", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "084c70f3-79ee-43a2-a56d-f03d86bed88e", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "d1420f1e724e80976decdb087312db705fc7b6aa42fbae8dd5b5cbc7e4ce7dae", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b39b6159-4482-4afc-8dc6-be7406853244", "node_type": "1", "metadata": {}, "hash": "0277536dd97f7e1f06eeadc0a9d713efa14ca202d0b58f6d65cf89c6c58bdf0c", "class_name": "RelatedNodeInfo"}}, "text": "There they began teaching books (mainly \nones written in Arabic) by prominent authors from the Persianate realm; and this could \nhave given rise to a broader interest in the intellectual and cultural products of the eastern \nlands. In the end, a Damascene such as al-Mu\u1e25ibb\u012b was primed to learn Persian and to read \n(and translate!) a certain amount of recently composed poetry. There is, no doubt, more to \nthe story, but this is a useful starting point.11 We can leverage scholarship in intellectual \nhistory to begin to understand a related, but less-studied, phenomenon in literary history. It \nis also worth noting that the connection between Medina and India explains the familiarity \nof Ibn Ma\u02bf\u1e63\u016bm with Iranian and Persian poets. As we will see in the following section, he \n\n8.  See Rula Jurdi Abisaab, \u201cJabal \u02bf\u0100mel,\u201d in Encyclop\u00e6dia Iranica; and Etan Kohlberg, \u201cBah\u0101\u02be-al-Din \u02bf\u0100meli,\u201d \nin Encyclop\u00e6dia Iranica.\n\n9.  Khaled El-Rouayheb, \u201cOpening the Gate of Verification: The Forgotten Arab-Islamic Florescence of the \n17th Century,\u201d International Journal of Middle East Studies 38, no. 2 (May 2006): 263\u201381.\n\n10.  On these campaigns, see H. R. Roemer, \u201cThe Safavid Period,\u201d in The Cambridge History of Iran, vol. 6, \nThe Timurid and Safavid Periods, ed. Peter Jackson and Laurence Lockhart, 189\u2013350 (Cambridge, 1986), 266\u201368.\n\n11.  As is mentioned below, al-Mu\u1e25ibb\u012b spent time in Istanbul, and he evidently learned Turkish. It is possible \nthat the cosmopolitan atmosphere of the capital played a role in introducing him to Persian literature.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  239\n\nspent most of his life in India, starting when his father was offered a position at the Qu\u1e6db-\nsh\u0101h\u012b court in the Deccan.\n\nWhere does this leave us? There may not be an acknowledged framework in the field of \nPersian literature studies within which to analyze the reception of Persian poetry among \nearly modern Arabic anthologists. This type of question represents a small niche. But we \nmay be guided by the ideas outlined above. Should we be surprised to find discussion of \ncoeval Persian poets in Arabic biographical works of the eleventh/seventeenth century? \nProbably not, though it would be difficult to dispute the uncommonness of such sources. \nWe are more accustomed to seeing Persian authors\u2019 engagement with the Arabic tradition\u2014\nand, in many cases, their writing in Arabic\u2014than we are to encountering the inverse. \nThe reciprocal influence between Persian and Turkic poetry in the Timurid and Ottoman-\nSafavid periods is well understood,12 but it seems less obvious how to conceptualize the \nPersian-Arabic nexus.13 There is also the tendency, mentioned above, for the reception \nof an outside cultural tradition to focus on \u201ccanonical\u201d texts. For now, we can begin by \nconsidering the sources before us and some of the factors that help to explain how authors \nsuch as al-Mu\u1e25ibb\u012b and Ibn Ma\u02bf\u1e63\u016bm may have gained their interest in, and familiarity with, \nthe poets of al-\u02bfAjam.\n\nIntroducing the Authors and Texts\n\nAlthough the work of al-Mu\u1e25ibb\u012b is of greater importance to this paper, I will start with \na brief review of the career of Ibn Ma\u02bf\u1e63\u016bm, since his anthology was completed earlier and \nseems to have reached and influenced his Damascene contemporary.14 His full name (sans \npatronymics) is \u02bfAl\u012b Kh\u0101n \u1e62adr al-D\u012bn Ibn Ma\u02bf\u1e63\u016bm, and he was born in Medina in 1052/1642. \nHis father, Ni\u1e93\u0101m al-D\u012bn A\u1e25mad (d.", "start_char_idx": 20100, "end_char_idx": 23575, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b39b6159-4482-4afc-8dc6-be7406853244": {"__data__": {"id_": "b39b6159-4482-4afc-8dc6-be7406853244", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "65163dbe-c9ab-40db-bffc-b5649b4c0c02", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "c7538021679e25b09251fff31fa8baef79735e56395f95b5f5bab91e4954d46e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d2e3b524-1c45-4a52-81e7-cee2d6584f88", "node_type": "1", "metadata": {}, "hash": "4a2f0169f5c307e8a13da1e3d3fdeb8998e0e261a7f9a7a75e364db784ee2d53", "class_name": "RelatedNodeInfo"}}, "text": "1086/1675), belonged to a Shi\u02bfi sayyid family, whereas \nhis mother was the daughter of a Sunni merchant-cum-jurist. As will become clear, Ibn \nMa\u02bf\u1e63\u016bm identified as a Shi\u02bfi, or at least presented himself as such. Ni\u1e93\u0101m al-D\u012bn A\u1e25mad \nhad a rather complicated career, which need not be addressed in detail here; but the most \nrelevant point is that he was able to secure a position at the court of the Qu\u1e6db-sh\u0101h\u012b dynasty \n\n12.  To give an illustrative example, the Ottoman historian Mustafa \u00c2li of Gallipoli (d. 1008/1600) was an \nadmirer and, for a time, a correspondent of the poet Mu\u1e25tasham K\u0101sh\u0101n\u012b (d. 996/1588)\u2014despite the latter\u2019s \nclose ties to the Safavid court. See Cornell H. Fleischer, Bureaucrat and Intellectual in the Ottoman Empire: The \nHistorian Mustafa \u00c2li (1541\u20131600) (Princeton, NJ: Princeton University Press, 1986), 142.\n\n13.  One approach is to consider the process whereby Persian literature influenced developments in Ottoman \nTurkish, which in turn had an impact on Arabic authors. This phenomenon has been studied, for example, with \nreference to the history of the Arabic chronogram. See Thomas Bauer, \u201cVom Sinn der Zeit: Aus der Geschichte \ndes arabischen Chronogramms,\u201d Arabica 50, no. 4 (2003): 501\u201331.\n\n14.  All of the details about Ibn Ma\u02bf\u1e63\u016bm\u2019s biography that are provided here, and a good deal more, can be \nfound in Joseph E. Lowry, \u201cIbn Ma\u02bf\u1e63\u016bm,\u201d in Essays in Arabic Literary Biography, 1350\u20131850, ed. Joseph E. Lowry \nand Devin J. Stewart, 174\u201384 (Wiesbaden: Harrassowitz, 2009). Please note, however, that I have corrected a \ncouple of date conversions, including in the case of Ibn Ma\u02bf\u1e63\u016bm\u2019s death. He is reported to have died in Dh\u016b \nal-Qa\u02bfda 1120, which corresponds to January\u2013February 1709. For more on this point, see Ma\u1e25m\u016bd Khalaf \nal-B\u0101d\u012b\u2019s introduction to his edition of Ibn Ma\u02bf\u1e63\u016bm, Sul\u0101fat al-\u02bfa\u1e63r f\u012b ma\u1e25\u0101sin ahl al-\u02bfa\u1e63r, 2 vols. (Damascus: D\u0101r \nKin\u0101n, 1430/2009), 17.\n\n\n\n240  \u2022  Theodore S. BeerS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  241\n\nin Golconda, near Hyderabad.15 In due course, the rest of the family, including the teenaged \nIbn Ma\u02bf\u1e63\u016bm, relocated to India. Our author would remain on the subcontinent for most of \nhis adult life.\n\nNi\u1e93\u0101m al-D\u012bn A\u1e25mad served at the Qu\u1e6db-sh\u0101h\u012b court through the 1660s and into the early \n1670s, and it is probable that Ibn Ma\u02bf\u1e63\u016bm followed in his footsteps. When the Qu\u1e6db-sh\u0101h of \nthat period, \u02bfAbd All\u0101h, died in 1082/1672, Ni\u1e93\u0101m al-D\u012bn A\u1e25mad was bold enough to make \na claim for the throne, on the basis that he had taken one of the ruler\u2019s daughters as his \nsecond wife. This plan was thwarted, and both the father and the son were jailed.16 For Ni\u1e93\u0101m \nal-D\u012bn A\u1e25mad, this was the end of the line: he died in prison in 1086/1675.", "start_char_idx": 23576, "end_char_idx": 26346, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d2e3b524-1c45-4a52-81e7-cee2d6584f88": {"__data__": {"id_": "d2e3b524-1c45-4a52-81e7-cee2d6584f88", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b39b6159-4482-4afc-8dc6-be7406853244", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "0a7d375df6857079dcf833aa5f22b77639c8bd79264d69b49cb6283b70920965", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ed68518a-045c-41d8-8f81-e4dc80b629e0", "node_type": "1", "metadata": {}, "hash": "701797a5edbbc18491a772c575c40d30b3eaab40fe9e13a6f1bd261db4fd0634", "class_name": "RelatedNodeInfo"}}, "text": "But Ibn Ma\u02bf\u1e63\u016bm \nmanaged to appeal to the Mughal emperor Awrangz\u0113b for release, after which he traveled \nto the central court. He spent nearly three productive decades in Awrangz\u0113b\u2019s service. This \nmight appear surprising at first glance, given Ibn Ma\u02bf\u1e63\u016bm\u2019s Shi\u02bfi leanings and the ruler\u2019s \nfamous concern for Sunni orthodoxy. In reality, the oft-misunderstood Awrangz\u0113b was \nwilling to employ a substantial number of Shi\u02bfi bureaucrats and intellectuals at his court. \nIbn Ma\u02bf\u1e63\u016bm may also have benefited from his status as a sayyid from the \u1e24ij\u0101z. Finally, in \n1114/1702\u20133, Ibn Ma\u02bf\u1e63\u016bm felt that his position at the Mughal court was deteriorating, so \nhe took the excuse of a pilgrimage trip to return home. He then tried to establish himself \nin various other places, including at the Safavid court in I\u1e63fah\u0101n, before settling at last in \nSh\u012br\u0101z. He spent a few years teaching at the Man\u1e63\u016briyya madrasa and died in 1120/1709.\n\nWe have a number of extant works from Ibn Ma\u02bf\u1e63\u016bm, in a range of fields. His first book \nis a stylized travel narrative of his family\u2019s move from Medina to Golconda, completed in \n1075/1665, when he was in his early twenties. It appears that he was almost continuously \nproducing something new from this point until his death, with the exception of his period \nof imprisonment. The text that is of relevance here is a literary anthology titled Sul\u0101fat \nal-\u02bfa\u1e63r f\u012b ma\u1e25\u0101sin a\u02bfy\u0101n al-\u02bfa\u1e63r, or \u201cThe unpressed wine on the distinctions of the notables \nof the epoch,\u201d which Ibn Ma\u02bf\u1e63\u016bm finished in 1082/1671.17 Before proceeding any further, I \nmust note that there has been a surprising amount of disagreement and confusion about \nthis title. It is often rendered in scholarship (including in Lowry\u2019s essay), and even in \nprintings, as Sul\u0101fat al-\u02bfa\u1e63r f\u012b ma\u1e25\u0101sin al-shu\u02bfar\u0101\u02be bi-kull mi\u1e63r, or \u201cThe unpressed wine on \nthe distinctions of the poets of every land.\u201d18 This reading is puzzling, since it breaks the \nrhyming prose (saj\u02bf) of the title, unless mi\u1e63r were read in the informal manner as ma\u1e63r. \nI consulted four manuscripts of the work\u2014the finest of which is MS Petermann I 630 at \nthe Staatsbibliothek zu Berlin, copied in 1212/1798\u2014and all of them have Sul\u0101fat al-\u02bfa\u1e63r f\u012b \nma\u1e25\u0101sin a\u02bfy\u0101n al-\u02bfa\u1e63r or a close variant thereof, such as Sul\u0101fat al-\u02bfa\u1e63r min ma\u1e25\u0101sin a\u02bfy\u0101n \n\n15.  On this dynasty and its regional competitors, see Carl W. Ernst, \u201cDeccan i. Political and Literary History,\u201d \nin Encyclop\u00e6dia Iranica.\n\n16.  A fuller version of the story is given in Lowry, \u201cIbn Ma\u02bf\u1e63\u016bm.\u201d\n17.  The completion of the Sul\u0101fat al-\u02bfa\u1e63r, according to the colophons of several copies that I consulted (see \n\nbelow for details), took place on a Thursday with seven days remaining in the month of Rab\u012b\u02bf al-\u0100khir 1082. This \nwould correspond to late August 1671.\n\n18.  See, for example, the printing of A\u1e25mad N\u0101j\u012b al-Jam\u0101l\u012b and Mu\u1e25ammad Am\u012bn al-Kh\u0101nj\u012b (Egypt, 1324/1906).", "start_char_idx": 26347, "end_char_idx": 29222, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ed68518a-045c-41d8-8f81-e4dc80b629e0": {"__data__": {"id_": "ed68518a-045c-41d8-8f81-e4dc80b629e0", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d2e3b524-1c45-4a52-81e7-cee2d6584f88", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "bb7c1f72829836d5e2e212e89d2e6f309211d5a32680419ef960fd073bd600f7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3971a036-4f86-453d-a049-78cd9e203baf", "node_type": "1", "metadata": {}, "hash": "919a49b7149ba320d62b0c6b4aba346723830891631bae3476fdf890834ef597", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  241\n\nal-\u02bfa\u1e63r.19 This is not simply a matter of comparing title pages; Ibn Ma\u02bf\u1e63\u016bm describes his \nnaming of the work in the preface (fol. 6r in the Berlin manuscript). Another problem with \nchanging the title to al-shu\u02bfar\u0101\u02be bi-kull mi\u1e63r is that it spoils Ibn Ma\u02bf\u1e63\u016bm\u2019s wordplay. The \nrepetition of al-\u02bfa\u1e63r is deliberate, denoting the pressing of wine in the first instance and \n\u201cepoch\u201d in the second.20\n\nIn any event, the author explains that he was motivated to write this work after \nreceiving a copy of an earlier anthology, the Ray\u1e25\u0101nat al-alibb\u0101 wa-zahrat al-\u1e25ay\u0101t al-duny\u0101 \n(\u201cThe sweet basil of the intelligent and the flower of worldly life\u201d) of Shih\u0101b al-D\u012bn A\u1e25mad \nal-Khaf\u0101j\u012b, an Egyptian who died in 1069/1658.21 This is an interesting point, since, as we will \nsee below, al-Mu\u1e25ibb\u012b was likewise inspired by the Ray\u1e25\u0101nat al-alibb\u0101. It bears emphasizing \nthat Ibn Ma\u02bf\u1e63\u016bm, then living in Golconda or Hyderabad, was sent a copy of al-Khaf\u0101j\u012b\u2019s work \n(which had been written in Egypt) by an unnamed acquaintance in Mecca. This shows an \nimpressive degree of interconnectedness across the D\u0101r al-Isl\u0101m and fits with El-Rouayheb\u2019s \nidentification of a vibrant intellectual culture in the eleventh/seventeenth century.\n\nThe Sul\u0101fat al-\u02bfa\u1e63r is divided into five main chapters on the basis of geography. This is a \ncommon organizational scheme, used also by al-Khaf\u0101j\u012b and al-Mu\u1e25ibb\u012b. The first chapter \nis devoted to Mecca and Medina; the second, to Egypt and the Levant; the third, to Yemen; \nthe fourth, to Iraq, Bahrain, and Iran (al-\u02bfAjam); and the fifth, to the Maghrib.22 The focus \nthroughout is on recent and contemporary figures, which is in keeping with the tendency \nin the Arabic anthological tradition to produce an update or continuation of what prior \nauthors have established. Ibn Ma\u02bf\u1e63\u016bm aims to address some of al-Khaf\u0101j\u012b\u2019s omissions and to \npick up where he left off. Unlike al-Mu\u1e25ibb\u012b (discussed below), however, Ibn Ma\u02bf\u1e63\u016bm does \nnot give his new work a title that clearly references that of the text that inspired it.\n\nThe part of the fourth chapter that addresses the notables of al-\u02bfAjam is fairly short and, \nfor a Persianist, perhaps not entirely satisfying.23 There are only four dedicated notices, \non the following individuals: Mu\u1e25ammad B\u0101qir \u201cal-D\u0101m\u0101d al-\u1e24usayn\u012b,\u201d that is, M\u012br D\u0101m\u0101d  \n(d. 1041/1631); al-M\u012brz\u0101 Ibr\u0101h\u012bm b. al-M\u012brz\u0101 al-Hamad\u0101n\u012b (d. ca. 1025/1616); Ab\u016b al-\u1e24usayn \nb. Ibr\u0101h\u012bm \u201cal-\u1e6cab\u012bb al-Sh\u012br\u0101z\u012b\u201d (d. after 1075/1664\u201365); and Mull\u0101 Faraj All\u0101h al-Sh\u016bshtar\u012b. \nThe first two figures are better known\u2014especially M\u012br D\u0101m\u0101d, of course. By contrast, it is \n \n\n19.  In addition to the Berlin manuscript, I saw three copies that are held at the Kit\u0101b-kh\u0101na-yi Majl\u012bs-i \nSh\u016br\u0101-yi Mill\u012b in Tehran, under the numbers 2279 (or 404), 5799, and 9372.\n\n20.", "start_char_idx": 29226, "end_char_idx": 32103, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3971a036-4f86-453d-a049-78cd9e203baf": {"__data__": {"id_": "3971a036-4f86-453d-a049-78cd9e203baf", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ed68518a-045c-41d8-8f81-e4dc80b629e0", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "f89bedb4c5589390821cb7c67c8a53a6841e9820612bf1cabb1418274263a2f5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "67e25cae-01c3-44a9-ae7f-7ce9331e5ded", "node_type": "1", "metadata": {}, "hash": "0d4969e20cf4054d1c9710b03fa8d945b927222b83a5e8a04fa0ea05ec3e2328", "class_name": "RelatedNodeInfo"}}, "text": "20.  The edition of the Sul\u0101fat al-\u02bfa\u1e63r used for references in this paper (along with the Berlin manuscript) is \nthat of Ma\u1e25m\u016bd Khalaf al-B\u0101d\u012b.\n\n21.  The Ray\u1e25\u0101nat al-alibb\u0101 has been edited by \u02bf Abd al-Fatt\u0101\u1e25 Mu\u1e25ammad al-\u1e24ulw in two volumes (Cairo: \u02bf \u012as\u0101 \nal-B\u0101b\u012b al-\u1e24alab\u012b, 1967). This is the same scholar responsible for the edition of al-Mu\u1e25ibb\u012b\u2019s Naf\u1e25at al-ray\u1e25\u0101na \n(discussed below). Note that the word alibb\u0101\u02be\u2014presumably of the pattern af\u02bfil\u0101\u02be, adjusted for the geminate \nroot\u2014has a final hamza, but it may be left out in this title to help the rhyme with duny\u0101.\n\n22.  In the edition of al-B\u0101d\u012b, these chapters begin, respectively, on pp. 39, 483, 685, 773, and 899. It is clear \nfrom the page numbers\u2014and unsurprising, given Ibn Ma\u02bf\u1e63\u016bm\u2019s background\u2014that the first chapter is by far the \nlargest.\n\n23.  Sul\u0101fat al-\u02bfa\u1e63r, ed. al-B\u0101d\u012b, 775\u201396.\n\n\n\n242  \u2022  Theodore S. BeerS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  243\n\ndifficult to find further information about the latter two.24 It seems clear that the common \nthread in all four cases, and a connection between them and Ibn Ma\u02bf\u1e63\u016bm, is their Shi\u02bfism. \nThe author also indicates that he had some interaction with al-Sh\u012br\u0101z\u012b and al-Sh\u016bshtar\u012b; for \nexample, he describes an exchange of poetry by correspondence with the former.25 Perhaps \nthe most striking aspect of this section in the Sul\u0101fat al-\u02bfa\u1e63r is that it contains little Persian. \nIbn Ma\u02bf\u1e63\u016bm focuses on the Arabic poetry of Iranian Shi\u02bfi intellectuals.\n\nThe one exception occurs in the notice on al-Hamad\u0101n\u012b, in which the author quotes a \nfew snippets of Persian verse by \u201cpeople of understanding\u201d (dhaw\u012b al-alb\u0101b) to emphasize \npoints that he has raised in his discussion. These poems are unattributed, but I was able to \ntrace one line to a ghazal by \u02bfUrf\u012b Sh\u012br\u0101z\u012b (d. 999/1591). It goes as follows: \u201cExcept in time \nof calamity, congratulation is a vice among us, a vice; in our city, Eid has no custom of \nfelicitation\u201d (tahniyat juz dar mu\u1e63\u012bbat p\u012bsh-i m\u0101 \u02bfayb ast, \u02bfayb; \u02bf\u012bd r\u0101 dar shahr-i m\u0101 rasm-i \nmub\u0101rak-b\u0101d n\u012bst).26 Apart from these \u201coutside quotations,\u201d Ibn Ma\u02bf\u1e63\u016bm cites no Persian \n(as far as I could determine). In fact, he closes the section on al-\u02bfAjam by explaining that \nthere have been numerous eminent Iranians in the past century, \u201cbut most of them did not \noccupy themselves with Arabic verse, focusing rather on more important matters\u201d (ghayr \nanna aktharahum lam yata\u02bf\u0101\u1e6da al-na\u1e93m al-\u02bfarab\u012b, ihtim\u0101man bi-m\u0101 huwa ahamm minhu).27 \nAnd he follows this note with a list of further \u02bfAjam\u012b notables that he did not manage to \naddress in detail. The focus remains on Shi\u02bfi scholars; two of the figures included in this list \nare Mull\u0101 \u1e62adr\u0101 (d. ca. 1050/1640\u201341) and Mull\u0101 Mu\u1e25sin Fay\u1e0d K\u0101sh\u0101n\u012b (d.", "start_char_idx": 32100, "end_char_idx": 34877, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "67e25cae-01c3-44a9-ae7f-7ce9331e5ded": {"__data__": {"id_": "67e25cae-01c3-44a9-ae7f-7ce9331e5ded", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3971a036-4f86-453d-a049-78cd9e203baf", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "fc80e0f9f6b90e7097429d8f19f503322df656b7cc981e0737e44e6d840d8684", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "35c487bc-e0d6-4ae2-aa26-0c1d6efa211c", "node_type": "1", "metadata": {}, "hash": "a5cfbaffbc8398ac65393a910572197f4e84d3efc70d30d76896897aae061998", "class_name": "RelatedNodeInfo"}}, "text": "1091/1680).28\n\nIt would certainly be worth pursuing a thorough study of this subchapter in the Sul\u0101fat \nal-\u02bfa\u1e63r, and I hope to do so. For the purposes of the present paper, however, this source \nis not as immediately attractive as is the anthology of al-Mu\u1e25ibb\u012b. Ibn Ma\u02bf\u1e63\u016bm shows a \npreference for limiting his discussion to Arabic authors, even when considering Iranians. \nThis may come as a disappointment, since he obviously knew Persian and spent the bulk of \nhis career in India, where he would have had limitless exposure to poetry in that language. \nI do not mean to downplay the importance of the Sul\u0101fat al-\u02bfa\u1e63r; it is a valuable work that \nseems to have received little attention from Arabists and perhaps none from Persianists. \nAs we will see below, however, al-Mu\u1e25ibb\u012b takes a different and more striking approach, \nkeeping his text in Arabic by translating samples of Persian poetry.\n\n24.  Ibr\u0101h\u012bm Hamad\u0101n\u012b was a prominent Shi\u02bfi scholar and jurist who was shown favor by Shah \u02bfAbb\u0101s. See \nAndrew J. Newman, Safavid Iran: Rebirth of a Persian Empire (London: I. B. Tauris, 2006), 178.\n\n25.  Sul\u0101fat al-\u02bfa\u1e63r, ed. al-B\u0101d\u012b, 783.\n26.  Ibid., 781. The full Persian text of the poem can be found in the online corpus Ganjoor at https://ganjoor.\n\nnet/orfi/ghazalor/sh137/. The meter is ramal. Alternatively, see the edition of \u02bfUrf\u012b\u2019s kulliyy\u0101t by Ghul\u0101m \n\u1e24usayn Jav\u0101hir\u012b Vajd\u012b (Tehran: Kit\u0101b-kh\u0101na-yi San\u0101\u02be\u012b, 1357/1978), 249; or the edition of Mu\u1e25ammad Val\u012b \nal-\u1e24aqq An\u1e63\u0101r\u012b, 3 vols. in 2 (Tehran: University of Tehran Press, 1378/1999), 1:216. (This ghazal is numbered 137 \nby Ganjoor and 256 by An\u1e63\u0101r\u012b; it is unnumbered in Jav\u0101hir\u012b\u2019s edition.) At several points in this paper, I provide \nlinks to Ganjoor, since it is universally accessible, while also citing scholarly editions that may be more difficult \nto find.\n\n27.  Sul\u0101fat al-\u02bfa\u1e63r, ed. al-B\u0101d\u012b, 794.\n28.  Ibid., 795. In the Berlin manuscript, this is found on fol. 424v.\n\nhttps://ganjoor.net/orfi/ghazalor/sh137/\nhttps://ganjoor.net/orfi/ghazalor/sh137/\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  243\n\nMu\u1e25ammad Am\u012bn al-Mu\u1e25ibb\u012b was born in Damascus in 1061/1651 into a prominent \nfamily of intellectuals that had roots in Hama.29 His grandfather served a long tenure as a \njudge (q\u0101\u1e0d\u012b) in Damascus. Mu\u1e25ammad Am\u012bn\u2019s father (b. 1031/1621\u201322, d. 1082/1671) was \nsimilarly well educated, and he was appointed to a range of administrative and judicial posts \nthroughout the Ottoman lands, including in Istanbul, \u0100mid (i.e., Diy\u0101r Bakr), and Beirut. This \nmeant that the younger al-Mu\u1e25ibb\u012b was often apart from his father during his childhood, \nbut he received a comprehensive education with the leading scholars in Damascus. In the \n1670s, after his father\u2019s death, Mu\u1e25ammad Am\u012bn embarked on a period of itinerancy of his \nown. He spent a substantial amount of time in Istanbul, where he continued his studies.", "start_char_idx": 34878, "end_char_idx": 37800, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "35c487bc-e0d6-4ae2-aa26-0c1d6efa211c": {"__data__": {"id_": "35c487bc-e0d6-4ae2-aa26-0c1d6efa211c", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "67e25cae-01c3-44a9-ae7f-7ce9331e5ded", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "58d946dfd9ed7050f2c6f8b10f4cce1636b3b9be94647b167a5d933f28c00dfb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "30e0f5d7-cb59-429d-beee-c91e431b1900", "node_type": "1", "metadata": {}, "hash": "6885982fab53ec922750f5cd91079827f5d29b47020f0a0bae721dc8df5bdcd8", "class_name": "RelatedNodeInfo"}}, "text": "He spent a substantial amount of time in Istanbul, where he continued his studies.\n\nAt some point after he turned thirty\u2014around the early 1090s/1680s\u2014al-Mu\u1e25ibb\u012b returned \nto Damascus and wrote the work to be discussed in this paper.30 It is a literary anthology \ntitled Naf\u1e25at al-ray\u1e25\u0101na wa-rash\u1e25at \u1e6dil\u0101\u02be al-\u1e25\u0101na, or \u201cThe scent of sweet basil and the \nflowing wine of the tavern.\u201d We do not know when exactly al-Mu\u1e25ibb\u012b completed this text. \nNeither the preface nor the conclusion mentions a specific date, and in all of the references \nthat I have seen to the Naf\u1e25at al-ray\u1e25\u0101na in scholarship, the year that is cited (1111/1699) \npertains to the author\u2019s death. Nevertheless, it appears that the anthology is linked to the \nearlier part of al-Mu\u1e25ibb\u012b\u2019s authorly career and that it predates his more famous book in \nthe same genre, Khul\u0101\u1e63at al-athar f\u012b a\u02bfy\u0101n al-qarn al-\u1e25\u0101d\u012b \u02bfashar (\u201cThe essence of the legacy \nof the notables of the eleventh century\u201d).31 The Khul\u0101\u1e63at al-athar has references to events \nthat took place as late as 1101/1690, which provides a terminus post quem. It is also worth \nnoting that al-Mu\u1e25ibb\u012b began work on a continuation (dhayl) of the Naf\u1e25at al-ray\u1e25\u0101na, \nwhich remained incomplete at the time of his death in 1111/1699.32 So it seems plausible \nthat he wrote the Naf\u1e25at al-ray\u1e25\u0101na and then the Khul\u0101\u1e63at al-athar, then returned to the \nformer to add a dhayl, but died before it was finished. (More could be done to confirm this \nsequence of events.) Among the other extant works by al-Mu\u1e25ibb\u012b are several treatises on \nlinguistic and grammatical topics. One of these, Qa\u1e63d al-sab\u012bl f\u012bm\u0101 f\u012b lughat al-\u02bfArab min \ndakh\u012bl, is described by El-Rouayheb as among \u201cthe most extensive premodern works on \nforeign loanwords in Arabic.\u201d33\n\nThe concept of the Naf\u1e25at al-ray\u1e25\u0101na is to collect information about noteworthy \nindividuals whose lives overlapped with that of al-Mu\u1e25ibb\u012b. As is customary in anthological \ntexts (often called \u1e6dabaq\u0101t or tar\u0101jim in Arabic), the content is presented in a series of \nnotices (tar\u0101jim), each devoted to a specific person. In a given notice, discussion of the \n\n29.  On al-Mu\u1e25ibb\u012b\u2019s biography, see the introduction of \u02bfAbd al-Fatt\u0101\u1e25 Mu\u1e25ammad al-\u1e24ulw in his edition of \nNaf\u1e25at al-ray\u1e25\u0101na wa-rash\u1e25at \u1e6dil\u0101\u02be al-\u1e25\u0101na, 6 vols. (Cairo: \u02bf \u012as\u0101 al-B\u0101b\u012b al-\u1e24alab\u012b, 1967\u201371), starting at 1:4. Another \nhelpful overview is provided by Mu\u1e25ammad Z\u0101hid Ab\u016b Ghudda in \u201cal-\u02bfAll\u0101ma al-mu\u02bearrikh al-ad\u012bb al-sh\u0101\u02bfir \nMu\u1e25ammad Am\u012bn al-Mu\u1e25ibb\u012b,\u201d website of R\u0101bi\u1e6dat al-\u02bfUlam\u0101\u02be al-S\u016briyy\u012bn, March 1, 2016, https://islamsyria.\ncom/site/show_articles/7939/.\n\n30.", "start_char_idx": 37718, "end_char_idx": 40306, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "30e0f5d7-cb59-429d-beee-c91e431b1900": {"__data__": {"id_": "30e0f5d7-cb59-429d-beee-c91e431b1900", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "35c487bc-e0d6-4ae2-aa26-0c1d6efa211c", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "44f0fa538c15963521bef7b0d6c0ae572d9afc2c7c8aca6a42e58d2bd2b2ee1a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cca8bac2-d137-4636-b327-4d50232324da", "node_type": "1", "metadata": {}, "hash": "be8491ac7f9224670d6ae90d44c649888793771f3cf000460061fe3033cb3961", "class_name": "RelatedNodeInfo"}}, "text": "com/site/show_articles/7939/.\n\n30.  These events are described by al-Mu\u1e25ibb\u012b in the preface to the Naf\u1e25at al-ray\u1e25\u0101na, starting at 1:9.\n31.  See the four-volume Beirut printing of the work by Maktabat Khayy\u0101\u1e6d in 1966. I believe this is a \n\nreproduction of the version that was published in Cairo by al-Ma\u1e6dba\u02bfa al-Wahbiyya in 1284/1867\u201368.\n32.  The incomplete dhayl has also been edited by al-\u1e24ulw; it is included as the sixth volume in his edition of \n\nthe Naf\u1e25at al-ray\u1e25\u0101na.\n33.  El-Rouayheb, \u201cOpening the Gate,\u201d 276.\n\nhttps://islamsyria.com/site/show_articles/7939/\nhttps://islamsyria.com/site/show_articles/7939/\n\n\n244  \u2022  Theodore S. BeerS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  245\n\nbiography of the figure in question\u2014his family background, teachers, students, and works, \nwith perhaps a few anecdotes\u2014is followed by selections of poetry. The organization of \nthis anthology is again based on geography: there are eight chapters, for the eight regions \nwhose notables al-Mu\u1e25ibb\u012b covers. The first chapter addresses Damascus and its environs,34 \nand, for obvious reasons, it is the longest section of the Naf\u1e25at al-ray\u1e25\u0101na, with the author \ndiscussing many of his personal connections. The second chapter is devoted to Aleppo, and \nthe third to al-R\u016bm, i.e., the Ottoman heartland.35 Significantly, al-Mu\u1e25ibb\u012b presents some \nof his own Arabic translations of Turkic poetry written by the individuals treated in the \nthird chapter, which parallels his treatment of Persian poets later in the text.36 The fourth \nchapter addresses Iraq and Bahrain,37 and at the end of it, al-Mu\u1e25ibb\u012b adds a brief section \non the notables of Iran (al-\u02bfAjam)\u2014though this would be easy to miss in a survey of the \nanthology\u2019s contents, since it is not given a proper heading.38 This passage contains only \nfive notices, of which the first two seem to have been sourced from the Sul\u0101fat al-\u02bfa\u1e63r. The \npaucity of content does not, however, diminish the section\u2019s thought-provoking nature.  \nI will review al-Mu\u1e25ibb\u012b\u2019s treatment of the \u02bfAjam\u012bs in greater detail below, with particular \nattention to his notice on \u1e62\u0101\u02beib Tabr\u012bz\u012b.\n\nThe fifth chapter of the Naf\u1e25at al-ray\u1e25\u0101na is on Yemen; the sixth, on the \u1e24ij\u0101z; the \nseventh, on Egypt; and the eighth, on the Maghrib.39 The work is of considerable magnitude: \nin the edition of \u02bfAbd al-Fatt\u0101\u1e25 Mu\u1e25ammad al-\u1e24ulw, it runs to five full volumes (with most \nof the fifth devoted to indexes). The same edition includes a sixth volume containing the \nextant material from al-Mu\u1e25ibb\u012b\u2019s incomplete dhayl. The length of notices in this anthology \nranges from a couple of pages for individuals whom the author deems relatively less \nimportant, to around twenty pages for especially distinguished figures or those who were \nclose to al-Mu\u1e25ibb\u012b. In the larger notices, extensive quotation of poetry tends to account for \nmost of the space.\n\nA final general point to emphasize about the Naf\u1e25at al-ray\u1e25\u0101na is that the entire work is \nintended as a kind of continuation of an earlier text, al-Khaf\u0101j\u012b\u2019s abovementioned Ray\u1e25\u0101nat \nal-alibb\u0101.", "start_char_idx": 40272, "end_char_idx": 43377, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cca8bac2-d137-4636-b327-4d50232324da": {"__data__": {"id_": "cca8bac2-d137-4636-b327-4d50232324da", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "30e0f5d7-cb59-429d-beee-c91e431b1900", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "8ed57bd19c60ddcbf780e738e75c827f4047d3811ec575b873e963d415a3e099", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b4e0b7d4-8735-4df7-8d69-98ecb05770e5", "node_type": "1", "metadata": {}, "hash": "87d80e412ee9debaef7bc3998ab20441d96e9a55c9441a323f038ac3765825c7", "class_name": "RelatedNodeInfo"}}, "text": "The title of al-Mu\u1e25ibb\u012b\u2019s book encodes a reference to that of al-Khaf\u0101j\u012b, and in the \npreface of the Naf\u1e25at al-ray\u1e25\u0101na, al-Mu\u1e25ibb\u012b explains that he read the Ray\u1e25\u0101nat al-alibb\u0101 \nand wanted to extend its approach to cover the prominent individuals of his own time. \nThe practice of authoring an update to a prior work and giving it a title to indicate the \nconnection was common in the Arabic anthological tradition. It can be traced to the Yat\u012bmat \nal-dahr f\u012b ma\u1e25\u0101sin ahl al-\u02bfa\u1e63r (\u201cThe peerless of the age on the distinctions of the people of \nthe epoch\u201d) of Ab\u016b Man\u1e63\u016br al-Tha\u02bf\u0101lib\u012b (d. ca. 429/1038) and the texts that took up its \n\n34.  In al-\u1e24ulw\u2019s edition of the Naf\u1e25at al-ray\u1e25\u0101na, this chapter takes up all of the first volume and most of \nthe second.\n\n35.  These chapters start, respectively, at 2:429 and 3:3 in al-\u1e24ulw\u2019s edition.\n36.  For example, all of the last eight notices in this chapter include lines of poetry that al-Mu\u1e25ibb\u012b claims to \n\nhave \u201cArabized\u201d (\u02bfarrabtu). See Naf\u1e25at al-ray\u1e25\u0101na, 3:129\u201338.\n37.  This chapter begins at 3:139.\n38.  Naf\u1e25at al-ray\u1e25\u0101na, 3:213\u201338.\n39.  These chapters start, respectively, at 3:239, 4:3, 4:391, and 5:3 in al-\u1e24ulw\u2019s edition.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  245\n\nmantle, most importantly the Dumyat al-qa\u1e63r wa-\u02bfu\u1e63rat ahl al-\u02bfa\u1e63r (\u201cThe palace statue and \nthe refuge of the people of the epoch\u201d) of Ab\u016b al-Q\u0101sim \u02bfAl\u012b al-B\u0101kharz\u012b (d. 467/1075) and \nthe Khar\u012bdat al-qa\u1e63r wa-jar\u012bdat al-\u02bfa\u1e63r (\u201cThe palace pearl and the record of the epoch\u201d) of \n\u02bfIm\u0101d al-D\u012bn al-I\u1e63fah\u0101n\u012b (d. 597/1201).40\n\nThe Treatment of Persian by al-Mu\u1e25ibb\u012b\n\nNow that we have a general sense of these two works, we can look more closely at the \npassage concerning \u02bfAjam\u012b figures in the Naf\u1e25at al-ray\u1e25\u0101na. As was noted above, al-Mu\u1e25ibb\u012b \nprovides only five dedicated notices. They pertain to the following individuals, in order: \nal-\u1e6cab\u012bb al-Sh\u012br\u0101z\u012b; Mull\u0101 Faraj All\u0101h al-Sh\u016bshtar\u012b; \u02bfUrf\u012b al-Sh\u012br\u0101z\u012b (d. 999/1591); \u1e6c\u0101lib \nal-\u0100mul\u012b (d. 1036/1626\u201327); and \u1e62\u0101\u02beib (d. ca. 1087/1676).41 It is plain that the first two notices \nare based on the Sul\u0101fat al-\u02bfa\u1e63r\u2014a work that al-Mu\u1e25ibb\u012b cites at several points.42 Less clear \nis how al-Mu\u1e25ibb\u012b came into possession of a copy of Ibn Ma\u02bf\u1e63\u016bm\u2019s anthology, which was \ncompleted perhaps a decade before the Naf\u1e25at al-ray\u1e25\u0101na was started.", "start_char_idx": 43378, "end_char_idx": 45727, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b4e0b7d4-8735-4df7-8d69-98ecb05770e5": {"__data__": {"id_": "b4e0b7d4-8735-4df7-8d69-98ecb05770e5", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cca8bac2-d137-4636-b327-4d50232324da", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "fca8dbcb5fd1ea8655caab4eaa9219feec6cadd6fc2874d9e9687aa2c917f6b4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "88d2c3a4-0a7f-4d5b-b259-59552c3c2a2c", "node_type": "1", "metadata": {}, "hash": "a55ced5bb49da6fa07a1c5eeb52fa14d9988f402bef7496649c0dd0ea9be0d9d", "class_name": "RelatedNodeInfo"}}, "text": "In any case, the \ndiscussion of al-\u1e6cab\u012bb al-Sh\u012br\u0101z\u012b and Faraj All\u0101h al-Sh\u016bshtar\u012b is of relatively little interest, \ncompared to the original material that follows.\n\nThe notices on \u02bfUrf\u012b, \u1e6c\u0101lib, and \u1e62\u0101\u02beib are brief; none of them takes up more than a \npage. In his biographical comments on \u02bfUrf\u012b, al-Mu\u1e25ibb\u012b explains that the poet moved to \nIndia\u2014we know from other sources that this occurred in 992/1584\u2014and that \u201che roamed \naround that country and filled it with his sublimity\u201d (wa-k\u0101na dakhala al-Hind fa-j\u0101sa \nkhil\u0101lahu, wa-mala\u02bea bil\u0101dahu jal\u0101latahu).43 The author then reports that \u02bfUrf\u012b died in \nIndia after \u201csetting loose what was in his quiver of secrets\u201d (fa-nashala m\u0101 f\u012b kin\u0101natihi \nmin al-makn\u016bn\u0101t) and \u201cscattering what was in his treasury of riches\u201d (wa-nathara m\u0101 f\u012b \ndhakh\u0101\u02beirihi min al-makhz\u016bn\u0101t). At this point in the notice, al-Mu\u1e25ibb\u012b wishes to transition \nto quoting \u02bfUrf\u012b\u2019s poetry, but he remarks that he \u201cdid not come upon any Arabic poem by \nhim that has been conveyed by transmitters\u201d (lam aqif lahu \u02bfal\u0101 shi\u02bfr \u02bfarab\u012b tanquluhu \nal-ruw\u0101t). And so, he explains, he translated a few lines himself (fa-\u02bfarrabtu mufrad\u0101t).  \nIt should be noted that al-Mu\u1e25ibb\u012b consistently uses the verb \u02bfarraba (of the second wazn) \nand its derivatives in this anthology when referring to poetry that he has \u201cArabized.\u201d44\n\nFrom \u02bfUrf\u012b, he offers a total of five lines, evidently taken from three poems. I have not \nyet been able to identify the original Persian for any of these lines, despite spending a fair \namount of time searching; but it ought to be possible. In one of the excerpts, \u02bfUrf\u012b complains \nof having become an old man before experiencing middle age. There are poems in his d\u012bv\u0101n \nthat express similar ideas, though none appears to be a close match. Two other general \nfeatures of al-Mu\u1e25ibb\u012b\u2019s translation practice should be mentioned. First, he never quotes \n\n40.  A valuable introduction to this genre in Arabic literature is given in Bilal Orfali, The Anthologist\u2019s Art: \nAb\u016b Man\u1e63\u016br al-Tha\u02bf\u0101lib\u012b and His \u201cYat\u012bmat al-dahr\u201d (Leiden: Brill, 2016), 1\u201333 (i.e., chap. 1).\n\n41.  In the edition of al-\u1e24ulw, at least, the heading for the notice on \u1e62\u0101\u02beib\u2014unlike the others in this section\u2014\ndoes not include his nisba (Tabr\u012bz\u012b) or any other part of his name.\n\n42.  For a list of these citations, see Naf\u1e25at al-ray\u1e25\u0101na, 5:634.\n43.  Ibid., 3:225.\n44.  This includes al-Mu\u1e25ibb\u012b\u2019s translations from Turkic.\n\n\n\n246  \u2022  Theodore S. BeerS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  247\n\nthe Persian directly, making it necessary to \u201creverse-engineer\u201d his lines to uncover the \nsource poems. Second, al-Mu\u1e25ibb\u012b is strict in rendering the Persian verse into Arabic verse \nthat follows the standard rules of prosody. He does not keep the same meter and rhyme as \nthose used in the original poems\u2014Persian is such a different language from Arabic, anyway, \nthat its implementation of the Khal\u012blian system is effectively a new creation\u2014but there is \nalways some meter and rhyme.", "start_char_idx": 45728, "end_char_idx": 48756, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "88d2c3a4-0a7f-4d5b-b259-59552c3c2a2c": {"__data__": {"id_": "88d2c3a4-0a7f-4d5b-b259-59552c3c2a2c", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b4e0b7d4-8735-4df7-8d69-98ecb05770e5", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "ae011aefcaeff8c9e563d1bbf828b67ecb1e331b67e7041fc4dff523d8b007d2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d5cc2045-1a6c-460b-8026-f0ab9d58edf0", "node_type": "1", "metadata": {}, "hash": "21a375e42fc437a5eaa14d9b8d5af55f0e393edda7878bd30e03eec3be4a4568", "class_name": "RelatedNodeInfo"}}, "text": "\u1e6c\u0101lib \u0100mul\u012b receives the least discussion of any figure in this section.45 Al-Mu\u1e25ibb\u012b praises \nthe quality of his poetry in conventional terms and then provides two lines (apparently \nfrom a single poem) that he has translated. In this case, also, I have not managed to find a \nmatch in \u1e6c\u0101lib\u2019s Persian d\u012bv\u0101n. It is a frustrating task to attempt to pick distinctive words \nin the Arabic and search for possible equivalents in Persian, with no other clues. There is, \nfurthermore, the chance that al-Mu\u1e25ibb\u012b produced a free or inaccurate translation, which \nwould doom the effort.\n\nThe entry on \u1e62\u0101\u02beib is where we are fortunate enough to achieve a true result.46 And \nthis is ideal, since \u1e62\u0101\u02beib is by far the latest of the three poets. Both \u02bfUrf\u012b and \u1e6c\u0101lib, in fact, \ndied before al-Mu\u1e25ibb\u012b was born, which makes their inclusion in the anthology somewhat \natypical. (Had they been Arabic poets, they likely would have been covered by al-Khaf\u0101j\u012b.) \n\u1e62\u0101\u02beib, on the other hand, may have been alive until just four or five years before al-Mu\u1e25ibb\u012b \nbegan writing the Naf\u1e25at al-ray\u1e25\u0101na. The praise for \u1e62\u0101\u02beib at the beginning of the notice \nis also more hyperbolic than what we find with \u02bfUrf\u012b and \u1e6c\u0101lib. Al-Mu\u1e25ibb\u012b describes him \nas \u201cone worth a thousand\u201d (w\u0101\u1e25id ma\u02bfd\u016bd bi-alf) and states that \u201call who preceded him \namong the poets [of the Persians] lag behind him, along with his followers\u201d (jam\u012b\u02bf man \ntaqaddamahu min shu\u02bfar\u0101\u02beihim muta\u02beakhkhir ma\u02bfa al-khalaf). In a nice turn of phrase, \nal-Mu\u1e25ibb\u012b adds that \u1e62\u0101\u02beib \u201cplayed with meanings as the east wind plays with the ben tree, \nand as maidenhood [plays] with the desirous lover\u201d (wa-qad tal\u0101\u02bfaba bi-l-ma\u02bf\u0101n\u012b tal\u0101\u02bfub \nal-\u1e63ab\u0101 bi-l-b\u0101na, wa-l-\u1e63ib\u0101 bi-l-\u02bf\u0101shiq dh\u012b al-lub\u0101na). Note the use of words derived from \nthe root \u1e63-b-w, close to \u1e63-w-b, the source of the name \u1e62\u0101\u02beib.\n\nAt the transition to the poetry portion of the notice, al-Mu\u1e25ibb\u012b explains that he \u201chas \nbrought forth of his Arabized [selections] that which the mind cannot imagine\u201d (wa-qad \nawradtu min mu\u02bfarrab\u0101tihi m\u0101 ta\u1e6d\u012bshu \u02bfinda takhayyulihi al-adhh\u0101n). This is slightly \nconfusing, as it seems to leave open the possibility that the author is presenting someone \nelse\u2019s translations of \u1e62\u0101\u02beib. But it remains most probable that al-Mu\u1e25ibb\u012b made his own \nArabic versions, as in the prior entries. He quotes four lines drawn from two of \u1e62\u0101\u02beib\u2019s \npoems (two lines from each). The second excerpt contains a phrase that is sufficiently \nuncommon that I hoped it might occur in the same form in the original Persian. It goes as \nfollows: \u201cKingship lies not in wealth / nor in horses or armor; the Alexander of the age is a  \nyouth / who possesses bare sustenance\u201d (m\u0101 al-mulk bi-l-m\u0101l wa-l\u0101 / bi-l-khayl wa-l\u0101 \nbi-l-daraq; Iskandar al-dahr fatan / yamliku sadd al-ramaq).47 The term used for \u201cbare \n\n45.  Naf\u1e25at al-ray\u1e25\u0101na, 3:226.\n46.  Ibid., 3:227.\n47.", "start_char_idx": 48758, "end_char_idx": 51614, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d5cc2045-1a6c-460b-8026-f0ab9d58edf0": {"__data__": {"id_": "d5cc2045-1a6c-460b-8026-f0ab9d58edf0", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "88d2c3a4-0a7f-4d5b-b259-59552c3c2a2c", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "6aff8a0f85afc3120d32af97ad8bd5c704bb0666e00afd59b13cc2971831e469", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "693c6e8a-3937-4c88-b677-2e49d3cba70a", "node_type": "1", "metadata": {}, "hash": "e755014203b52515ce3e2239ed6bec8411ccdf46964d8bf4564ea1c64374ddf5", "class_name": "RelatedNodeInfo"}}, "text": "46.  Ibid., 3:227.\n47.  The meter appears to be a variant of rajaz. The following transcription better represents the way that \n\nthese lines would be read: ma\u2019l-mulku bi\u2019l-m\u0101li wa-l\u0101 / bi\u2019l-khayli wa-l\u0101 bi\u2019d-daraqi; Iskandaru\u2019d-dahri fatan / \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  247\n\nsustenance\u201d is sadd al-ramaq, which may require explanation. Sadd can refer to a dam, or to \nthe stopping up or blocking of something (among other senses, depending on the context). \nAnd ramaq refers to the spark or breath of life. The compound sadd al-ramaq, then, can be \ntranslated as \u201cstopping up the breath of life,\u201d that is, the minimum amount of sustenance \nrequired to keep a person alive. In modern Arabic, it is more common to see a verbal form \nsuch as sadda ramaqahu, \u201che had just enough to keep body and soul together.\u201d48 \n\nA perceptive reader may already notice the connection between the mention of sadd \nal-ramaq and the invocation of Alexander the Great in this poem. There is an implicit \nreference to the sadd of Alexander\u2014the barrier built by the character Dh\u016b al-Qarnayn \n(identified with Alexander) in the Qur\u02bean to protect humanity from the hordes of Gog and \nMagog.49 In the relevant verse, al-Kahf 94, the word employed is indeed sadd. This context \nallows for a deeper reading of \u1e62\u0101\u02beib\u2019s poetry fragment. Kingship is not defined by worldly \npossessions, we are told; rather, whoever is living on the edge, just barely subsisting, is the \nAlexander of his age\u2014with the stopping up of his breath of life equivalent to the wall of Dh\u016b \nal-Qarnayn.\n\nBefore I describe the results of searching for sadd al-ramaq in \u1e62\u0101\u02beib\u2019s d\u012bv\u0101n, it should \nbe noted that al-Mu\u1e25ibb\u012b\u2019s treatment of Persian poetry does not end completely with this \nnotice. This is followed by yet another short section (fa\u1e63l), which the author reports that \nhe \u201cassembled from Arabic translations old and new\u201d (ja\u02bfaltuhu li-l-mu\u02bfarrab\u0101t qad\u012bman \nwa-\u1e25ad\u012bthan).50 Here al-Mu\u1e25ibb\u012b quotes numerous excerpts of verse that he identifies as \nhaving been translated from Persian, drawing on a variety of sources. The first several \nexamples are from the Dumyat al-qa\u1e63r of al-B\u0101kharz\u012b (d. 467/1075). Several others are \nattributed to Shih\u0101b al-D\u012bn al-Khaf\u0101j\u012b (whom al-Mu\u1e25ibb\u012b calls \u201cal-Shih\u0101b\u201d), including one \nthat is apparently found in his work titled \u1e6cir\u0101z al-maj\u0101lis (\u201cOrnament of the symposia\u201d).51 \nIn another case, there are two lines that the Syrian-Palestinian scholar \u1e24asan al-B\u016br\u012bn\u012b \n(d. 1024/1615) purportedly translated from the poet Va\u1e25sh\u012b B\u0101fq\u012b (d. 991/1583).52 (I have \ntried to identify the original Persian, so far without success.) And al-Mu\u1e25ibb\u012b mentions Ibn \nMa\u02bf\u1e63\u016bm as the source of one excerpt, though it is not drawn from the section on al-\u02bfAjam in \nthe Sul\u0101fat al-\u02bfa\u1e63r. This passage in the Naf\u1e25at al-ray\u1e25\u0101na is fascinating in its own right and \nmerits careful study. In fact, not all of the material assembled here is poetry; there are also \n \n\nyamliku sadda\u2019r-ramaqi. Please note, additionally, that my general practice when quoting poetry in this paper \nis to separate hemistichs with a semicolon.", "start_char_idx": 51592, "end_char_idx": 54738, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "693c6e8a-3937-4c88-b677-2e49d3cba70a": {"__data__": {"id_": "693c6e8a-3937-4c88-b677-2e49d3cba70a", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d5cc2045-1a6c-460b-8026-f0ab9d58edf0", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "f89544e57f15180bb391a8f60010140324a1be8d8bc3d41a3085929c2e2bc6a1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "068f5316-b443-445a-b8ed-677def8dd7f2", "node_type": "1", "metadata": {}, "hash": "629a7447564772a1c225e7fbdb6636c7c57f30a4570a8448532587457c0bdaf1", "class_name": "RelatedNodeInfo"}}, "text": "I have made an exception in this case, owing to the brevity of the \nmeter.\n\n48.  This verbal construct is mentioned under the definition of ramaq in Hans Wehr, A Dictionary of Modern \nWritten Arabic, 4th ed. (Urbana, IL: Spoken Language Services, 1994), 417.\n\n49.  See William L. Hanaway, \u201cEskandar-n\u0101ma,\u201d in Encyclop\u00e6dia Iranica.\n50.  Naf\u1e25at al-ray\u1e25\u0101na, 3:228. The section continues through 3:238.\n51.  Naf\u1e25at al-ray\u1e25\u0101na, 3:231. The \u1e6cir\u0101z al-maj\u0101lis is little known, but it has been published (Cairo: al-Ma\u1e6dba\u02bfa \n\nal-Wahbiyya, 1284/1867\u201368).\n52.  On this author, see Khaled El-Rouayheb, \u201cAl-Burini, Hasan b. Muhammad,\u201d Historians of the Ottoman \n\nEmpire website, September 2008, https://ottomanhistorians.uchicago.edu/en/historian/al-burini-hasan-b-\nmuhammad/.\n\nhttps://ottomanhistorians.uchicago.edu/en/historian/al-burini-hasan-b-muhammad/\nhttps://ottomanhistorians.uchicago.edu/en/historian/al-burini-hasan-b-muhammad/\n\n\n248  \u2022  Theodore S. BeerS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  249\n\na few proverbs (amth\u0101l) said to be of Persian origin. But any further investigation will need \nto wait for a different paper.\n\nA Distinctive Image in \u1e62\u0101\u02beib\u2019s Poetry\n\nAs far as I have been able to establish, the term sadd-i ramaq (with the Persian i\u017c\u0101fa) \nis used in seven of \u1e62\u0101\u02beib\u2019s ghazals, as well as in one of his \u201cscattered snippets.\u201d The latter \nis a category of poetry with formal similarities to qi\u1e6d\u02bfas, labeled mutafarriq\u0101t in copies of \n\u1e62\u0101\u02beib\u2019s d\u012bv\u0101n. In three of the ghazals, sadd-i ramaq occurs in the opening line, or ma\u1e6dla\u02bf. \nI will review each instance, but we should begin with that which appears closest to the \ntranslation of al-Mu\u1e25ibb\u012b: ghazal no. 3,439. Its first line goes as follows: \u201cKingship lies not \nin silver and gold and jewels; whoever has bare sustenance is Alexander\u201d (p\u0101dsh\u0101h\u012b na \nbih s\u012bm u zar u gawhar b\u0101shad; har-kih r\u0101 sadd-i ramaq hast, Sikandar b\u0101shad).53 This is \nan almost perfect match, considering the degree of license required to transform Persian \nverse into Arabic verse. It may also be significant that it is a ma\u1e6dla\u02bf, since opening lines are \ndisproportionately quoted in anthologies. The next closest occurrence is in the ninth line \n(of eleven) in ghazal no. 969: \u201cThe king is not the one who has a limitless treasure of jewels; \nwhoever has just enough to subsist in the world is Alexander\u201d (n\u012bst sh\u0101h \u0101n kas kih d\u0101rad \nganj-i gawhar b\u012b-shum\u0101r; har-kih r\u0101 sadd-i ramaq hast az jah\u0101n Iskandar ast).54 Even this is \nsimilar enough to al-Mu\u1e25ibb\u012b\u2019s version to be a plausible source.\n\nMoving on, we find similar phrases in the following locations. The ninth line  \n(of ten) in ghazal no.", "start_char_idx": 54739, "end_char_idx": 57422, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "068f5316-b443-445a-b8ed-677def8dd7f2": {"__data__": {"id_": "068f5316-b443-445a-b8ed-677def8dd7f2", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "693c6e8a-3937-4c88-b677-2e49d3cba70a", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "4f2971459d2bce8ce2e90c42152a92e9e55a6d3b06604ba193e14aee372a990f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "94493198-b3e9-4637-9b37-45aabe07aa50", "node_type": "1", "metadata": {}, "hash": "8234193f97c6eacdca91efc2f08363d193bc029a08a584543c126f3b93de1bfe", "class_name": "RelatedNodeInfo"}}, "text": "The ninth line  \n(of ten) in ghazal no. 1,832: \u201cMake do with whatever sustenance you receive; since the one \nwho survives on the bare minimum becomes Alexander\u201d (bih har-chih m\u012b-rasad az rizq \ns\u0101zg\u0101r\u012b kun; kih har-kih s\u0101kht bih sadd-i ramaq Sikandar gasht).55 The first line of ghazal  \nno. 1,887: \u201cFor us, the cap of poverty is equal to the crown; bare sustenance is equal to the \nkingdom of Alexander\u201d (m\u0101 r\u0101 kul\u0101h-i faqr bih afsar bar\u0101bar ast; sadd-i ramaq bih mulk-i \nSikandar bar\u0101bar ast).56 The eleventh line (of twelve) in ghazal no. 3,430: \u201cThat day I was \namong the people of noble souls; when minimal sustenance became for me the Wall of \nAlexander\u201d (b\u016bdam \u0101n r\u016bz man az jumla-yi \u0101z\u0101da-rav\u0101n; kih mar\u0101 sadd-i ramaq sadd-i \nSikandar m\u012b-shud).57 The opening line of ghazal no. 4,884: \u201cIf you have a golden face, refuse \nthe treasury of gold; if you have bare sustenance, refuse the Wall of Alexander\u201d (chihra-yi \n \n\n53.  The full text of the poem can be found in the online corpus Ganjoor at https://ganjoor.net/saeb/divan-\nsaeb/ghazalkasa/sh3439/. The meter is ramal. Among printed versions of \u1e62\u0101\u02beib\u2019s poetry, the edition of his d\u012bv\u0101n \nby Mu\u1e25ammad Qahram\u0101n in six volumes (Tehran: Shirkat-i Intish\u0101r\u0101t-i \u02bfIlm\u012b va Farhang\u012b, 1985\u201391) is generally \npreferred. In that edition, ghazal no. 3,439 (per Ganjoor) is numbered 3,443 and is found at 4:1662\u201363.\n\n54.  See Ganjoor at https://ganjoor.net/saeb/divan-saeb/ghazalkasa/sh969/ and the Qahram\u0101n edition of \n\u1e62\u0101\u02beib\u2019s d\u012bv\u0101n, 2:491 (ghazal no. 969). The meter is ramal.\n\n55.  See Ganjoor at https://ganjoor.net/saeb/divan-saeb/ghazalkasa/sh1832/ and the Qahram\u0101n edition  \nof \u1e62\u0101\u02beib\u2019s d\u012bv\u0101n, 2:901\u20132 (ghazal no. 1,832). The meter is mujta\u1e61\u1e61.\n\n56.  See Ganjoor at https://ganjoor.net/saeb/divan-saeb/ghazalkasa/sh1887/ and the Qahram\u0101n edition  \nof \u1e62\u0101\u02beib\u2019s d\u012bv\u0101n, 2:927 (ghazal no. 1,887). The meter is mu\u017c\u0101ri\u02bf.\n\n57.  See Ganjoor at https://ganjoor.net/saeb/divan-saeb/ghazalkasa/sh3430/ and the Qahram\u0101n edition of \n\u1e62\u0101\u02beib\u2019s d\u012bv\u0101n, 4:1658\u201359 (ghazal no. 3,434). The meter is ramal.\n\nhttps://ganjoor.net/saeb/divan-saeb/ghazalkasa/sh3439/\nhttps://ganjoor.net/saeb/divan-saeb/ghazalkasa/sh3439/\nhttps://ganjoor.net/saeb/divan-saeb/ghazalkasa/sh969/\nhttps://ganjoor.net/saeb/divan-saeb/ghazalkasa/sh1832/\nhttps://ganjoor.net/saeb/divan-saeb/ghazalkasa/sh1887/\nhttps://ganjoor.net/saeb/divan-saeb/ghazalkasa/sh3430/", "start_char_idx": 57383, "end_char_idx": 59744, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "94493198-b3e9-4637-9b37-45aabe07aa50": {"__data__": {"id_": "94493198-b3e9-4637-9b37-45aabe07aa50", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "068f5316-b443-445a-b8ed-677def8dd7f2", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "0777fdafdbd450493792ea733c796abc5e7f88f2851452402ca9d77bec00c115", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c11c6181-617e-4e6d-9fde-76a17482768a", "node_type": "1", "metadata": {}, "hash": "5f244b93ce50e267a079acb1f286535398515977f4e99b861b597258c01b18ce", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  249\n\nzarr\u012bn chu b\u0101shad, makhzan-i zar g\u016b mab\u0101sh; hast ch\u016bn sadd-i ramaq, sadd-i Sikandar g\u016b \nmab\u0101sh).58 The fourth line (of seventeen) in ghazal no. 6,714: \u201cUntil he blocks for himself the \npath of desire at the point of bare subsistence; a man will not be compared to Alexander\u201d \n(t\u0101 na-bandad r\u0101h-i khw\u0101hish bar khud az sadd-i ramaq; dar na\u1e93ar-h\u0101 sha\u02ben-i Iskandar \nna-d\u0101rad \u0101dam\u012b).59 And, finally, the second line (of three) in no. 388 of the mutafarriq\u0101t: \n\u201cHe is Alexander, even if he is in the garb of poverty; whoever restricts himself to bare \nsustenance\u201d (Iskandar ast agar-chih buvad dar lib\u0101s-i faqr; har kas kih ikhti\u1e63\u0101r bih sadd-i \nramaq kunad).60\n\nTaken together, these appearances of the phrase sadd-i ramaq constitute a significant \nresult. They are also reflective of \u1e62\u0101\u02beib\u2019s \u0153uvre. He composed around seven thousand \nghazals over the course of a career that lasted at least five decades (even if we set as the \nstarting point his departure for Kabul in 1034/1624\u201325). \u1e62\u0101\u02beib was not only prolific but also \ninventive, striving to develop new poetic images. He could take a peculiar, mundane term \nand construct an intricate field of meaning around it.61 Given his corpus of thousands of \npoems, if one notices an interesting choice of words in a given ghazal and searches for it \nelsewhere, one is likely to find numerous examples. In fact, sadd-i ramaq, with (it seems) \nfewer than ten occurrences, is probably among the rarer images deployed by \u1e62\u0101\u02beib. It is all \nthe more remarkable, then, that one of these poems found its way to Damascus and struck \nthe fancy of al-Mu\u1e25ibb\u012b. It may have been relevant that sadd-i ramaq is such an Arabic-\nsounding turn of phrase, even when employed in Persian.\n\nA final question here is whether \u1e62\u0101\u02beib\u2019s way of using sadd-i ramaq is actually uncommon. \nThe answer is that it appears to be unique. It is rare to come upon this phrase in Persian \npoetry in any context. I found only two ghazals by B\u0113dil of Lahore (d. 1133/1720)\u2014who lived \nafter \u1e62\u0101\u02beib, of course\u2014and neither includes the connection to Alexander.62 For B\u0113dil, in both \ninstances, the relevant idea is the virtue of contentment (qan\u0101\u02bfat). Even in prose literature, \nthere are few occurrences of sadd-i ramaq. It appears once in the Gulist\u0101n of Sa\u02bfd\u012b and twice \n \n\n58.  See Ganjoor at https://ganjoor.net/saeb/divan-saeb/ghazalkasa/sh4884/ and the Qahram\u0101n edition of \n\u1e62\u0101\u02beib\u2019s d\u012bv\u0101n, 5:2360 (ghazal no. 4,888). The meter is ramal.\n\n59.  See Ganjoor at https://ganjoor.net/saeb/divan-saeb/ghazalkasa/sh6714/. The meter is ramal. The \ncopy of the Qahram\u0101n edition of \u1e62\u0101\u02beib\u2019s d\u012bv\u0101n that I was able to access lacked the sixth volume, in which this \nand the next reference would fall.", "start_char_idx": 59747, "end_char_idx": 62534, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c11c6181-617e-4e6d-9fde-76a17482768a": {"__data__": {"id_": "c11c6181-617e-4e6d-9fde-76a17482768a", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "94493198-b3e9-4637-9b37-45aabe07aa50", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "555a16f93229e98c0e71990fbf62f524424348103568ec566dde743a5be6770b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "76fdfe03-577b-4fd9-8a63-e45c7cc73659", "node_type": "1", "metadata": {}, "hash": "ba24d603c783b4ea2db67cb82ab13e19b34b2fd3e97f06acc9b5647c921fd710", "class_name": "RelatedNodeInfo"}}, "text": "For the final two \u1e62\u0101\u02beib references, therefore, I consulted a different edition, \ncarried out by S\u012br\u016bs Sham\u012bs\u0101 (Tehran: Intish\u0101r\u0101t-i Mustawf\u012b and Intish\u0101r\u0101t-i Bihz\u0101d, 1373/1994) on the basis of \na manuscript held at the National Museum of Pakistan. In the Sham\u012bs\u0101 edition, this ghazal is numbered 1,848 \nand is found on p. 712.\n\n60.  See Ganjoor at https://ganjoor.net/saeb/divan-saeb/motefarreghat/sh388/ and the Sham\u012bs\u0101 edition of \n\u1e62\u0101\u02beib\u2019s d\u012bv\u0101n, 822 (in which the mutafarriq\u0101t are unnumbered). The meter is mu\u017c\u0101ri\u02bf.\n\n61.  I recall a paper that Paul Losensky delivered at the ASPS conference in Sarajevo in 2013, focusing on \n\u1e62\u0101\u02beib\u2019s figurative use of the term sh\u012br\u0101za, which refers to the thread that stitches together a bookbinding. There \nis a seemingly inexhaustible supply of such linguistic treasures in \u1e62\u0101\u02beib\u2019s d\u012bv\u0101n.\n\n62.  In the online corpus Ganjoor, these are ghazals 1,213 and 2,065 from B\u0113dil. In the former, it is in the fifth \nline (out of ten); in the latter, also onthe fifth line (out of nine). The meters are ramal and hazaj, respectively. \nFor printed versions of these poems, see the edition of B\u0113dil\u2019s kulliyy\u0101t by Akbar Bihd\u0101rvand and Parv\u012bz \u02bfAbb\u0101s\u012b \nD\u0101k\u0101n\u012b, 3 vols. (Tehran: Intish\u0101r\u0101t-i Ilh\u0101m, 1376/1997), 177, 492. The ghazals are not numbered in this edition.\n\nhttps://ganjoor.net/saeb/divan-saeb/ghazalkasa/sh4884/\nhttps://ganjoor.net/saeb/divan-saeb/ghazalkasa/sh6714/\nhttps://ganjoor.net/saeb/divan-saeb/motefarreghat/sh388/", "start_char_idx": 62535, "end_char_idx": 63990, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "76fdfe03-577b-4fd9-8a63-e45c7cc73659": {"__data__": {"id_": "76fdfe03-577b-4fd9-8a63-e45c7cc73659", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c11c6181-617e-4e6d-9fde-76a17482768a", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "7271f0bb8a62517c7a12d86788e1e02a439d90c122e7a7ba1a20bae3cf542d58", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "691707ef-79fb-4749-914f-4733f860295f", "node_type": "1", "metadata": {}, "hash": "aa8373ece5ca8f20177f9ce658cc49fa7b5ef4490848962deddc171c14d3886b", "class_name": "RelatedNodeInfo"}}, "text": "250  \u2022  Theodore S. BeerS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  251\n\nin Na\u1e63r All\u0101h Munsh\u012b\u2019s version of Kal\u012bla va Dimna.63 There is again no mention of Alexander. \nUnless I have overlooked something, within the Persian tradition this metaphor belongs  \nto \u1e62\u0101\u02beib.\n\nConclusions\n\nThis paper has drawn attention to the fact that there are at least two Arabic anthologies \nof the eleventh/seventeenth century that incorporate some treatment of then-recent \nPersian poets. The second of these sources, the Naf\u1e25at al-ray\u1e25\u0101na of al-Mu\u1e25ibb\u012b, is further \ndistinguished by its notices on poets who are major figures in Persian literary history, and \nby the inclusion of Arabic verse translations from their works. It is exciting to be able to \nfollow one of al-Mu\u1e25ibb\u012b\u2019s renditions to the original ghazal(s) in the d\u012bv\u0101n of \u1e62\u0101\u02beib and, in \nthe process, to discover a highly original motif.\n\nA great deal remains to be done to contextualize these findings. To what extent, for \nexample, do other anthologies from the Ottoman Arab sphere engage with the works \nof Iranian or Persian authors? Can more be determined about the role of Shih\u0101b al-D\u012bn \nal-Khaf\u0101j\u012b and his Ray\u1e25anat al-alibb\u0101, given the clear influence that the text exerted on both \nIbn Ma\u02bf\u1e63\u016bm and al-Mu\u1e25ibb\u012b? (Did al-Khaf\u0101j\u012b also know Persian?) Are there other snippets \nof translated Arabic poetry in the Naf\u1e25at al-ray\u1e25\u0101na, or quotations of Persian poetry in the \nSul\u0101fat al-\u02bfa\u1e63r, that could be traced to their sources with sufficient effort? These are a few of \nthe questions that I intend to pursue in my ongoing research into early modern anthological \nsources. On a broader level, I would like to emphasize again the need for Persianists and \nArabists who study this period to collaborate in order to enhance our understanding of the \nties between literary traditions that have often been viewed in isolation. The time is ripe to \npursue more thorough dialogue across the field. The in\u1e25i\u1e6d\u0101\u1e6d paradigm has been challenged; \nworks under the rubric of \u1e6dabaq\u0101t, tar\u0101jim, and ta\u1e95kiras are studied more intensively than \never; and the term \u201cIndian style\u201d (sabk-i Hind\u012b) has all but lost its pejorative connotation. \nIs there yet a wider cultural world of the Ottoman-Safavid-Mughal era for us to rediscover?\n\n63.  In Wheeler M. Thackston\u2019s bilingual edition of the Gulist\u0101n (Bethesda, MD: Ibex, 2008), the relevant \npassage is at 158\u201359. In Mujtab\u0101 M\u012bnuv\u012b\u2019s edition of Kal\u012bla va Dimna (Tehran: D\u0101nishg\u0101h-i Tihr\u0101n, 1343/1964), \nsee 83, 109.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  251\n\nBibliography\n\nPrimary Sources\n\nB\u0113dil, \u02bfAbd al-Q\u0101dir. Kulliyy\u0101t-i B\u0113dil. Edited by Akbar Bihd\u0101rvand and Parv\u012bz \u02bfAbb\u0101s\u012b D\u0101k\u0101n\u012b. \n3 vols. Tehran: Intish\u0101r\u0101t-i Ilh\u0101m, 1376/1997.\n\nDawlatsh\u0101h Samarqand\u012b. Ta\u1e95kirat al-shu\u02bfar\u0101\u02be. Edited by F\u0101\u1e6dima \u02bf Al\u0101qa.", "start_char_idx": 63993, "end_char_idx": 66882, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "691707ef-79fb-4749-914f-4733f860295f": {"__data__": {"id_": "691707ef-79fb-4749-914f-4733f860295f", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "76fdfe03-577b-4fd9-8a63-e45c7cc73659", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "488ca66a479c9abe562674df4e02b82124031af1d336eb9df6e794c64dc824e1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "30253ed4-0260-49d8-8246-2ba1a09f125b", "node_type": "1", "metadata": {}, "hash": "9b37efe2057f96f5bc9b4ed5a0a0e95f1f3e5b92d08e9e6d53b77091f9c04ed1", "class_name": "RelatedNodeInfo"}}, "text": "Edited by F\u0101\u1e6dima \u02bf Al\u0101qa. Tehran: Pizh\u016bhishg\u0101h-i \n\u02bfUl\u016bm-i Ins\u0101n\u012b va Mu\u1e6d\u0101la\u02bf\u0101t-i Farhang\u012b, 2007.\n\nIbn Ma\u02bf\u1e63\u016bm. Sul\u0101fat al-\u02bfa\u1e63r f\u012b ma\u1e25\u0101sin ahl al-\u02bfa\u1e63r. Edited by Ma\u1e25m\u016bd Khalaf al-B\u0101d\u012b. 2 vols. \nDamascus: D\u0101r Kin\u0101n, 1430/2009.\n\n\u2014\u2014\u2014. Sul\u0101fat al-\u02bfa\u1e63r f\u012b ma\u1e25\u0101sin al-shu\u02bfar\u0101\u02be bi-kull Mi\u1e63r. Egypt [probably Cairo]: A\u1e25mad N\u0101j\u012b \nal-Jam\u0101l\u012b and Mu\u1e25ammad Am\u012bn al-Kh\u0101nj\u012b, 1324/1906.\n\n\u2014\u2014\u2014. Sul\u0101fat al-\u02bfa\u1e63r f\u012b ma\u1e25\u0101sin a\u02bfy\u0101n al-\u02bfa\u1e63r. MS Berlin, Staatsbibliothek zu Berlin, Petermann \nI 630.\n\n\u2014\u2014\u2014. Sul\u0101fat al-\u02bfa\u1e63r f\u012b ma\u1e25\u0101sin a\u02bfy\u0101n al-\u02bfa\u1e63r. MS Tehran, Kit\u0101b-kh\u0101na-yi Majlis-i Sh\u016br\u0101-yi \nMill\u012b, no. 9372.\n\n\u2014\u2014\u2014. Sul\u0101fat al-\u02bfa\u1e63r min ma\u1e25\u0101sin a\u02bfy\u0101n al-\u02bfa\u1e63r. MS Tehran, Kit\u0101b-kh\u0101na-yi Majlis-i Sh\u016br\u0101-yi \nMill\u012b, no. 2279 [old] / 404 [new].\n\n\u2014\u2014\u2014. Sul\u0101fat al-\u02bfa\u1e63r min ma\u1e25\u0101sin a\u02bfy\u0101n al-\u02bfa\u1e63r. MS Tehran, Kit\u0101b-kh\u0101na-yi Majlis-i Sh\u016br\u0101-yi \nMill\u012b, no. 5799.\n\nAl-Khaf\u0101j\u012b, Shih\u0101b al-D\u012bn. Ray\u1e25\u0101nat al-alibb\u0101 wa-zahrat al-\u1e25ay\u0101t al-duny\u0101. Edited by \u02bfAbd \nal-Fatt\u0101\u1e25 Mu\u1e25ammad al-\u1e24ulw. 2 vols. Cairo: \u02bf\u012as\u0101 al-B\u0101b\u012b al-\u1e24alab\u012b, 1967.\n\n\u2014\u2014\u2014. \u1e6cir\u0101z al-maj\u0101lis. Cairo: al-Ma\u1e6dba\u02bfa al Wahbiyya, 1284/1867\u201368.\n\nAl-Mu\u1e25ibb\u012b, Mu\u1e25ammad Am\u012bn. Khul\u0101\u1e63at al-athar f\u012b a\u02bfy\u0101n al-qarn al-\u1e25\u0101d\u012b \u02bf ashar. 4 vols. Beirut: \nMaktabat Khayy\u0101\u1e6d, 1966.\n\n\u2014\u2014\u2014. Naf\u1e25at al-ray\u1e25\u0101na wa-rash\u1e25at \u1e6dil\u0101\u02be al-\u1e25\u0101na. Edited by \u02bfAbd al-Fatt\u0101\u1e25 Mu\u1e25ammad \nal-\u1e24ulw. 6 vols. Cairo: \u02bf\u012as\u0101 al-B\u0101b\u012b al-\u1e24alab\u012b, 1967\u201371.\n\nNa\u1e63r All\u0101h Munsh\u012b, Ab\u016b al-Ma\u02bf\u0101l\u012b. Kal\u012bla va Dimna. Edited by Mujtab\u0101 M\u012bnuv\u012b. Tehran: \nD\u0101nishg\u0101h-i Tihr\u0101n, 1343/1964.\n\nSa\u02bfd\u012b Sh\u012br\u0101z\u012b.", "start_char_idx": 66857, "end_char_idx": 68310, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "30253ed4-0260-49d8-8246-2ba1a09f125b": {"__data__": {"id_": "30253ed4-0260-49d8-8246-2ba1a09f125b", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "691707ef-79fb-4749-914f-4733f860295f", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "6f36bca8c901e0a2f50d7200728ccea9fc51859e9da59a87e55f6c3d544fb959", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e43b52a9-fbc6-4aec-ae6a-7ca5ffc7558a", "node_type": "1", "metadata": {}, "hash": "2ad3edd6dd1d8d08211d4ae45c5d9e3b121d3c494f6c78fa46a67b8b36cafce7", "class_name": "RelatedNodeInfo"}}, "text": "Sa\u02bfd\u012b Sh\u012br\u0101z\u012b. The Gulistan of Sa\u02bfdi: Bilingual English and Persian Edition with Vocabulary. \nTranslated by Wheeler M. Thackston. Bethesda, MD: Ibex, 2008.\n\n\u1e62\u0101\u02beib Tabr\u012bz\u012b. D\u012bv\u0101n-i \u1e62\u0101\u02beib Tabr\u012bz\u012b. Edited by Mu\u1e25ammad Qahram\u0101n. 6 vols. Tehran: Shirkat-i \nIntish\u0101r\u0101t-i \u02bfIlm\u012b va Farhang\u012b, 1985\u201391.\n\n\u2014\u2014\u2014. D\u012bv\u0101n-i \u1e62\u0101\u02beib Tabr\u012bz\u012b, bar as\u0101s-i nuskha-yi M\u016bza-yi Mill\u012b-i P\u0101kist\u0101n. Edited by S\u012br\u016bs \nSham\u012bs\u0101. Tehran: Intish\u0101r\u0101t-i Mustawf\u012b and Intish\u0101r\u0101t-i Bihz\u0101d, 1373/1994.\n\n\n\n252  \u2022  Theodore S. BeerS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  253\n\n\u02bfUrf\u012b Sh\u012br\u0101z\u012b. Kulliyy\u0101t-i \u02bfUrf\u012b Sh\u012br\u0101z\u012b, mushtamil bar qa\u1e63\u012bda-h\u0101, tark\u012bb-band-h\u0101, tarj\u012b\u02bf-\nband-h\u0101, qi\u1e6da\u02bf\u0101t, bar as\u0101s-i nuskha-h\u0101-yi Ab\u016b al-Q\u0101sim Sir\u0101j\u0101 I\u1e63fah\u0101n\u012b va Mu\u1e25ammad \n\u1e62\u0101diq N\u0101\u1e93im Tabr\u012bz\u012b. Edited by Mu\u1e25ammad Val\u012b al-\u1e24aqq An\u1e63\u0101r\u012b. 3 vols. in 2. Tehran: \nUniversity of Tehran Press, 1378/1999.\n\n\u2014\u2014\u2014. Kulliyy\u0101t-i \u02bfUrf\u012b Sh\u012br\u0101z\u012b, sh\u0101mil-i ris\u0101la-yi nafsiyya, qa\u1e63\u0101\u02beid, tarj\u012b\u02bf-band, tark\u012bb-band, \nghazaliyy\u0101t, rub\u0101\u02bfiyy\u0101t, s\u0101q\u012b-n\u0101ma, ma\u1e61naviyy\u0101t. Edited by Ghul\u0101m \u1e24usayn Jav\u0101hir\u012b \nVajd\u012b. Tehran: Kit\u0101b-kh\u0101na-yi San\u0101\u02be\u012b, 1357/1978.\n\nSecondary Literature\n\nAbisaab, Rula Jurdi. \u201cJabal \u02bf\u0100mel.\u201d In Encyclop\u00e6dia Iranica. https://iranicaonline.org/\narticles/jabal-amel-2.\n\nAb\u016b Ghudda, Mu\u1e25ammad Z\u0101hid. \u201cAl-\u02bfAll\u0101ma al-mu\u02bearrikh al-ad\u012bb al-sh\u0101\u02bfir Mu\u1e25ammad \nAm\u012bn al-Mu\u1e25ibb\u012b.\u201d Website of R\u0101bi\u1e6dat al-\u02bfUlam\u0101\u02be al-S\u016briyy\u012bn. March 1, 2016.  \nhttps://islamsyria.com/site/show_articles/7939/.\n\n\u0100\u1e95arn\u016bsh, \u0100\u1e95art\u0101sh. Ch\u0101lish-i miy\u0101n-i F\u0101rs\u012b va \u02bfArab\u012b: Sada-h\u0101-yi nukhust. Tehran: Nashr-i \nNay, 2008.\n\nBauer, Thomas. \u201cVom Sinn der Zeit: Aus der Geschichte des arabischen Chronogramms.\u201d \nArabica 50, no. 4 (2003): 501\u201331.\n\nBeers, Theodore S. \u201cTa\u1e95kirah-i Khayr al-Bay\u0101n: The Earliest Source on the Career and Poetry \nof \u1e62\u0101\u02beib Tabr\u012bz\u012b (d. ca.", "start_char_idx": 68296, "end_char_idx": 70098, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e43b52a9-fbc6-4aec-ae6a-7ca5ffc7558a": {"__data__": {"id_": "e43b52a9-fbc6-4aec-ae6a-7ca5ffc7558a", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "30253ed4-0260-49d8-8246-2ba1a09f125b", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "03ab55c09345b0f4f694d9872a63b92b5289498eb836136a9bf4b08033d99a84", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d0be9f58-959a-4913-b758-02cc7d4bdd8f", "node_type": "1", "metadata": {}, "hash": "3b12879ef486b39b51e11b55cd4ef2dbecc28bf6fac066971a821c8b55858597", "class_name": "RelatedNodeInfo"}}, "text": "1087/1676).\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 114\u201338.\n\nDurand-Gu\u00e9dy, David. \u201cAl-Bund\u0101r\u012b, al-Fat\u1e25 b. \u02bfAl\u012b.\u201d In Encyclop\u00e6dia of Islam, 3rd ed.  \nhttps://dx.doi.org/10.1163/1573-3912_ei3_COM_25422.\n\nEl-Rouayheb, Khaled. \u201cAl-Burini, Hasan b. Muhammad.\u201d Historians of the Ottoman Empire \nwebsite, September 2008. https://ottomanhistorians.uchicago.edu/en/historian/\nal-burini-hasan-b-muhammad/.\n\n\u2014\u2014\u2014. \u201cOpening the Gate of Verification: The Forgotten Arab-Islamic Florescence of the 17th \nCentury.\u201d International Journal of Middle East Studies 38, no. 2 (May 2006): 263\u201381.\n\nErnst, Carl W. \u201cDeccan i. Political and Literary History.\u201d In Encyclop\u00e6dia Iranica.  \nhttps://www.iranicaonline.org/articles/deccan.\n\nFleischer, Cornell H. Bureaucrat and Intellectual in the Ottoman Empire: The Historian \nMustafa \u00c2li (1541\u20131600). Princeton, NJ: Princeton University Press, 1986.\n\nGulch\u012bn-i Ma\u02bf\u0101n\u012b, A\u1e25mad. K\u0101rv\u0101n-i Hind: Dar a\u1e25v\u0101l va \u0101\u1e61\u0101r-i sh\u0101\u02bfir\u0101n-i \u02bfa\u1e63r-i \u1e62afav\u012b kih bih \nHind\u016bst\u0101n rafta-and. 2 vols. Mashhad: \u0100st\u0101n-i Quds-i Ra\u017cav\u012b, 1369/1990\u201391.\n\nHanaway, William L. \u201cEskandar-n\u0101ma.\u201d In Encyclop\u00e6dia Iranica. https://iranicaonline.org/\narticles/eskandar-nama.\n\nhttps://iranicaonline.org/articles/jabal-amel-2\nhttps://iranicaonline.org/articles/jabal-amel-2\nhttps://islamsyria.com/site/show_articles/7939/\nhttps://dx.doi.org/10.1163/1573-3912_ei3_COM_25422\nhttps://ottomanhistorians.uchicago.edu/en/historian/al-burini-hasan-b-muhammad/\nhttps://ottomanhistorians.uchicago.edu/en/historian/al-burini-hasan-b-muhammad/\nhttps://www.iranicaonline.org/articles/deccan\nhttps://iranicaonline.org/articles/eskandar-nama\nhttps://iranicaonline.org/articles/eskandar-nama", "start_char_idx": 70099, "end_char_idx": 71743, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d0be9f58-959a-4913-b758-02cc7d4bdd8f": {"__data__": {"id_": "d0be9f58-959a-4913-b758-02cc7d4bdd8f", "embedding": null, "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8416", "node_type": "4", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "1fd05ee9ee2b53ed298c0d4947c25a29e74f77d775aed1cec4454a515e041a14", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e43b52a9-fbc6-4aec-ae6a-7ca5ffc7558a", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "dfec305f9ffd04e2d2e9f2b575e7a80f6a8a1d9ededce19175a6fa0223449815", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "af55a890-d4b7-4bd2-86b5-7ca375f4cc4e", "node_type": "1", "metadata": {}, "hash": "2c18de9eb9e3359120d2e1df4a4f6e823c4c773bc84fca0ff522c6d37ceea101", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Treatment of Coeval Persian Poetry in Arabic Anthologies  \u2022  253\n\nKey, Alexander. \u201cMoving from Persian to Arabic.\u201d In Essays in Islamic Philology, History, and \nPhilosophy, edited by William Granara, Alireza Korangy, and Roy Mottahedeh, 93\u2013140. \nBerlin: De Gruyter, 2016.\n\n\u2014\u2014\u2014. \u201cTranslation of Poetry from Persian to Arabic: \u02bfAbd al-Q\u0101hir al-Jurj\u0101n\u012b and Others.\u201d \nJournal of Abbasid Studies 5 (2018): 146\u201376.\n\nKohlberg, Etan. \u201cBah\u0101\u02be-al-Din \u02bf\u0100meli.\u201d In Encyclop\u00e6dia Iranica. https://www.iranicaonline.\norg/articles/baha-al-din-ameli-shaikh-mohammad-b.\n\nLosensky, Paul E. \u201c\u1e62\u0101\u02beeb Tabrizi.\u201d In Encyclop\u00e6dia Iranica. https://www.iranicaonline.org/\narticles/saeb-tabrizi.\n\nLowry, Joseph E. \u201cIbn Ma\u02bf\u1e63\u016bm.\u201d In Essays in Arabic Literary Biography, 1350\u20131850, edited by \nJoseph E. Lowry and Devin J. Stewart, 174\u201384. Wiesbaden: Harrassowitz, 2009.\n\nNewman, Andrew J. Safavid Iran: Rebirth of a Persian Empire. London: I. B.Tauris, 2006.\n\nOrfali, Bilal. The Anthologist\u2019s Art: Ab\u016b Man\u1e63\u016br al Tha\u02bf\u0101lib\u012b and His \u201cYat\u012bmat al-dahr.\u201d Leiden: \nBrill, 2016.\n\nRiedel, Dagmar. \u201cKalila wa Demna i. Redactions and Circulation.\u201d In Encyclop\u00e6dia Iranica. \nhttps://www.iranicaonline.org/articles/kalila-demna-i.\n\nRoemer, H. R. \u201cThe Safavid Period.\u201d In The Cambridge History of Iran, vol. 6, The Timurid and \nSafavid Periods, edited by Peter Jackson and Laurence Lockhart, 189\u2013350. Cambridge \nUniversity Press, 1986.\n\nSharma, Sunil. Mughal Arcadia: Persian Literature in an Indian Court. Cambridge, MA: Harvard \nUniversity Press, 2017.\n\nTalib, Adam. How Do You Say \u201cEpigram\u201d in Arabic? Literary History at the Limits of \nComparison. Leiden: Brill, 2018.\n\nWehr, Hans. A Dictionary of Modern Written Arabic. 4th ed. Edited by J. Milton Cowan. \nUrbana, IL: Spoken Language Services, 1994.\n\nhttps://www.iranicaonline.org/articles/baha-al-din-ameli-shaikh-mohammad-b\nhttps://www.iranicaonline.org/articles/baha-al-din-ameli-shaikh-mohammad-b\nhttps://www.iranicaonline.org/articles/saeb-tabrizi\nhttps://www.iranicaonline.org/articles/saeb-tabrizi\nhttps://www.iranicaonline.org/articles/kalila-demna-i", "start_char_idx": 71746, "end_char_idx": 73845, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "af55a890-d4b7-4bd2-86b5-7ca375f4cc4e": {"__data__": {"id_": "af55a890-d4b7-4bd2-86b5-7ca375f4cc4e", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d0be9f58-959a-4913-b758-02cc7d4bdd8f", "node_type": "1", "metadata": {"identifier": "alusur-8416", "author": "Beers, Theodore S.", "title": "The Treatment of Coeval Persian Poetry in Arabic Anthologies of the Eleventh/Seventeenth Century: A Preliminary Study", "date": "2020-10-01", "file": "alusur-8416.pdf"}, "hash": "e7d6d00107be78edc798b18db32dbf4c47de91019b220bd8ed6d4261d87a1f91", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3852f585-645a-423a-ab7c-13f8bae7a4fb", "node_type": "1", "metadata": {}, "hash": "ecb5914cd9edb97e6eefea7688ffd8db4beaecf3e39833a07a46698bfed98fe4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 254-271\n\nAbstract\nLe cycle des sept voyages de Sindbad le marin comprend un grand nombre d\u2019actes di\u00e9g\u00e9tiques relevant du \nmanger. Plus profond\u00e9ment, nous soutenons ici que la progression m\u00eame de chaque p\u00e9rip\u00e9tie s\u2019appuie sur une \nforme de repas. \u00c0 bien y regarder, les intrigues, plus ou moins complexes, comportent toutes une ou plusieurs \nsc\u00e8nes dans lesquelles se nourrir d\u00e9termine la suite des \u00e9v\u00e9nements. Nous croyons que les narr\u00e8mes mobilis\u00e9s \nservent un projet qui ressortit \u00e0 l\u2019adab : montrer jusqu\u2019\u00e0 quelles extr\u00e9mit\u00e9s l\u2019accumulation pousse les hommes. \nLe motif alimentaire au c\u0153ur de ce dispositif rel\u00e8ve alors de la m\u00e9taphore, celle du glouton.\n\nThe story cycle of Sindbad the Sailor\u2019s seven travelogues contains many diegetic acts related to eating. I will \nargue that on each journey, the narrative relies on the form of a meal. Furthermore, on closer inspection, the \nplots, whether complex or not, all contain one or more scenes in which feeding determines the sequence of \nevents. I contend that the underlying narremes serve a purpose pertaining to the axiological adab system: to \nshow to what extremes accumulation can drive people. From this perspective, the food motif at the heart of this \nliterary device falls under the metaphor of a glutton.\n\n\u00ab Nulle \u00eele n\u2019est une \u00eele. \u00bb\n\u2014 Carlo Ginzburg\n\nIntroduction\n\nLors du dernier s\u00e9minaire Holberg, qui s\u2019\u00e9tait tenu en juin 2018, Michael Cook avait \npartag\u00e9 avec son auditoire plusieurs de ses questionnements relatifs \u00e0 l\u2019oc\u00e9an Indien. Nous \nlui proposons de poursuivre l\u2019\u00e9change en empruntant le sentier de la fiction.\n\n  Dans le ventre de l\u2019histoire\u00a0:\nSindbad le marin ou la satire du glouton\u00a0?\n\nS\u00e9baStien Garnier\nEHESS, Paris\n\n(sebastiengarnier@hotmail.fr)\n\n\u00a9 2020 S\u00e9bastien Garnier. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:sebastiengarnier%40hotmail.fr?subject=\n\n\n255  \u2022  S\u00e9baStien Garnier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  256\n\nCette contribution1 relit2 le parcours de Sindb\u0101d al-ba\u1e25r\u012b dans une perspective satirique3. \nPrimo, chaque ri\u1e25la s\u2019av\u00e8re fondamentalement alimentaire. Secundo, nous assistons au \nfil du feuilleton \u00e0 une d\u00e9ch\u00e9ance morale. Tertio, son histoire globale exprime le malaise \nattach\u00e9 \u00e0 la chr\u00e9matistique.\n\nLe cycle des sept voyages de Sindbad le marin4 comprend un grand nombre d\u2019actes \ndi\u00e9g\u00e9tiques relevant du manger. Plus profond\u00e9ment, nous soutenons ici que la progression \nm\u00eame de chaque p\u00e9rip\u00e9tie passe par une forme de repas (ou d\u2019ingestion). Certes, le \nd\u00e9clenchement du d\u00e9part r\u00e9side dans une promesse non tenue \u2014 celle de ne pas reprendre \n\n1.  Nous remercions chaleureusement les rapporteurs anonymes pour leurs nombreuses critiques, r\u00e9f\u00e9rences \net suggestions qui ont incontestablement \u00e9toff\u00e9 le pr\u00e9sent travail.\n\n2.  Toute \u00e9tude sur les Voyages se heurte \u00e0 la question des sources, de leurs \u00e9ditions et traductions. Nous \navons opt\u00e9 pour celle, fid\u00e8le et \u00e9l\u00e9gante, de la Pl\u00e9iade : Les mille et une nuits, trad.", "start_char_idx": 47, "end_char_idx": 3356, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3852f585-645a-423a-ab7c-13f8bae7a4fb": {"__data__": {"id_": "3852f585-645a-423a-ab7c-13f8bae7a4fb", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "af55a890-d4b7-4bd2-86b5-7ca375f4cc4e", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "697a27d15eaa47e51abf74cb3678dfb61a9c71ce1210962c2cf444ba6834b13c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d0dd0bf7-50ba-4681-9db6-19d11b7bfee3", "node_type": "1", "metadata": {}, "hash": "44a5ac92240a8866a3af2bdcea0cec1810c369ae8c8275e59326dc5d90f25c6c", "class_name": "RelatedNodeInfo"}}, "text": "Jamal Eddine Bencheikh \net Andr\u00e9 Miquel (Paris : Gallimard, 2006). Elle figure \u00e9galement dans : Les mille et une nuits IV. Sindb\u00e2d de la \nmer et autres contes, trad. Jamal Eddine Bencheikh (Paris : Gallimard, 2001), 341\u2013466. Nous avons \u00e9galement \nconsult\u00e9 Fran\u00e7ois P\u00e9tis de la Croix, trad., Sindabad le marin. Traduction in\u00e9dite de 1701, \u00e9d. Aboubakr Chra\u00efbi \net Ulrich Marzolph (Paris : espaces&signes, 2016). Cet ouvrage n\u2019a malheureusement pas b\u00e9n\u00e9fici\u00e9 du texte \ntrilingue \u2014 arabe [recension aleppine de 1672], interligne en latin, fran\u00e7ais \u2014 princeps du m\u00eame auteur (achev\u00e9 \nen 1713), Histoire arabe de Sindabad le marin, ms. W 385.3A-P445h, conserv\u00e9 \u00e0 Cleveland Public Library. Langl\u00e8s \nen poss\u00e9dait un exemplaire dans sa biblioth\u00e8que ; voir Francesca Bellino, \u00ab Another Manuscript of P\u00e9tis de la \nCroix\u2019s Histoire arabe de Sindabad le marin. A Possible Sub-family in the Fluid Transmission of the Story \u00bb, \nQuaderni di Studi Arabi, n.s., 12 (2017) : 103\u201332. Les divergences textuelles \u2014 nous signalons les principales en \nsynth\u00e8se \u2014 n\u2019affectent globalement pas l\u2019inventaire des motifs mobilis\u00e9s pour la d\u00e9monstration. C\u2019est \u00e0 la fin \ndu sixi\u00e8me voyage que s\u2019op\u00e8re une disjonction notable ; voir Mia I. Gerhardt, Les voyages de Sindbad le marin \n(Utrecht : Kemink en Zoon, 1957), 20 sq. Nous en rendons compte plus loin. \u00c0 cela, il conviendrait d\u2019ajouter les \nversions en turc ottoman, kar\u0161\u016bn\u012b et \u1e6dur\u014dyo, lesquelles d\u00e9bordent notre cadre ; voir Francesca Bellino, \u00ab I viaggi \ndi Sindb\u0101d tra Oriente e Occidente, medioevo et modernit\u00e0. Materiali inediti e nuove prospettive di ricerca \u00bb, \ndans Linee storiografiche e nuove prospettive di ricerca. XI Colloquio Internazionale Medioevo romanzo \ne orientale, \u00e9d. Francesca Bellino, Eliana Creazzo et Antonio Pioletti, 141\u201367 (Soveria Mannelli : Rubbettino \nEditore, 2019), qui traite aussi de l\u2019intertextualit\u00e9.\n\n3.  En cela, nous nous inscrivons notamment dans les pas de deux devanciers. D\u2019une part Peter D. Molan, \n\u00ab Sinbad the Sailor. A Commentary on the Ethics of Violence \u00bb, Journal of the American Oriental Society 98, no 3 \n(1978) : 237\u201347 [r\u00e9impr. dans The Arabian Nights Reader, \u00e9d. Ulrich Marzolph (D\u00e9troit : Wayne State University \nPress, 2006), 327\u201346], rejette la lecture de Mia Gerhardt et le postulat d\u2019une adh\u00e9sion qu'\u00e9prouverait un public \nconquis (\u00ab The Voyages of Sindbad the Sailor become a veritable glorification of navigation and maritime \ncommerce; and Sindbad as a model set up for the admiration of a sympathetic public, is the proper symbol of \nthe sailor\u2019s profession [. . .]  \u00bb, ibid.,  237\u201338) et lui oppose qu\u2019au contraire \u00ab an ironic disparity exists between \nthe protagonist\u2019s actions and his ethical stance \u00bb (ibid., 237).", "start_char_idx": 3357, "end_char_idx": 6066, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d0dd0bf7-50ba-4681-9db6-19d11b7bfee3": {"__data__": {"id_": "d0dd0bf7-50ba-4681-9db6-19d11b7bfee3", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3852f585-645a-423a-ab7c-13f8bae7a4fb", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "62dded02ef79142cc0d63b274ab851b2256033c19ce7bbb4e8472248b1b8437b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f1fc303a-2e87-46fc-8499-e730d3057af8", "node_type": "1", "metadata": {}, "hash": "f0743a78ff6e1addafce1ce0e8183a1fcc8852b78577f0cc44483fa42ec05fc5", "class_name": "RelatedNodeInfo"}}, "text": "D\u2019autre part Jean-Claude Garcin, \u00ab Le passage des \nanciennes \u00e0 de nouvelles Mille et une nuits au xve si\u00e8cle \u00bb, M\u00e9di\u00e9vales 64 (2013) : 74\u201390, \u00ab Le Sindb\u0101d le Marin que \nnous connaissons est un conte du xve si\u00e8cle, litt\u00e9raire et parodique, o\u00f9 l\u2019auteur exerce son ironie sur les voyages \nd\u2019Ibn Ba\u1e6d\u1e6d\u016b\u1e6da autant que sur ceux de Bul\u016bqiy\u0101 \u00bb (ibid., 82).\n\n4.  Pour un aper\u00e7u acad\u00e9mique de ce r\u00e9cit, nous renvoyons aux entr\u00e9es : U. Marzolph, \u00ab Sindb\u0101d \u00bb, EI2 ; coll., \n\u00ab Sindb\u00e2d the Seaman and Sindb\u00e2d the Landman, 179 (Burton from the Calcutta II Edition) \u00bb, dans The Arabian \nNights Encyclopedia, \u00e9d. Ulrich Marzolph et Richard van Leeuwen, 383\u201389 (Santa Barbara, CA : ABC-CLIO, 2004) ; \nainsi qu\u2019aux articles et chapitres suivants : Paul Casanova, \u00ab Notes sur les voyages de Sindb\u00e2d le marin \u00bb, Bulletin \nde l\u2019Institut fran\u00e7ais d\u2019arch\u00e9ologie orientale 20 (1920) : 113\u201399 ; Andr\u00e9 Miquel, Sept contes des Mille et une nuits \nou Il n\u2019y a pas de conte innocent (Paris : Sindbad, 1981), 79\u2013109, \u00ab Les voyages de Sindbad le marin \u00bb ; Jean-Pierre \nPicot, \u00ab Dynamique et r\u00e9p\u00e9titivit\u00e9 dans les Mille et une nuits ou les Sept voyages de Sindbad le Marin ont-ils \nun \u201csens\u201d ? \u00bb, Litt\u00e9ratures 23 (1990) : 33\u201346 ; Jean-Claude Garcin, Pour une lecture historique des Mille et une\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  256\n\nla mer \u2014 comme pour signifier l\u2019exp\u00e9dition de trop. Si c\u2019est dans l\u2019exc\u00e8s, voire l\u2019acrasie5, que \nr\u00e9side sa faute, c\u2019est dans son d\u00e9passement que s\u2019origine sa r\u00e9compense, sous la forme d\u2019un \nenrichissement mat\u00e9riel6. \n\nNotre h\u00e9ros \u00e9choue syst\u00e9matiquement7 sur une \u00eele, seul ou accompagn\u00e9, victime d\u2019un \nrevers de fortune. Il s\u2019efforce alors de regagner la civilisation, \u00e9preuve qu\u2019il parvient \u00e0 \nsurmonter par une ruse. N\u00e9anmoins, \u00e0 bien y regarder, les intrigues, plus ou moins \ncomplexes, comportent toutes une ou plusieurs sc\u00e8nes dans lesquelles se nourrir d\u00e9termine \nla suite des \u00e9v\u00e9nements.\n\nDire que l\u2019alimentation joue un r\u00f4le moteur dans l\u2019encha\u00eenement des tableaux nous \nam\u00e8ne \u00e0 pr\u00e9ciser cette intuition : il convient de distinguer deux groupes de situations8. Une \nligne d\u00e9marque en effet un Sindbad qui mange d\u2019un Sindbad qui risque d\u2019\u00eatre mang\u00e9, plus \nou moins directement. Naviguant entre n\u00e9cessit\u00e9 et danger, il se gare de la faim comme des \npr\u00e9dateurs. Puis il regagne ses p\u00e9nates9, \u00e0 Bassora. Gardons ce point \u00e0 l\u2019esprit.\n\nSi nous nous pla\u00e7ons \u00e0 pr\u00e9sent dans la perspective du m\u00e9canisme narratif, nous pensons \npouvoir op\u00e9rer une tripartition des voyages10, lesquels s\u2019av\u00e8rent fonctionner par paires \nsuccessives11. Celles-ci s\u2019articulent, selon nous, \u00e0 travers une involution du personnage \nprincipal en trois \u00e9tapes, une dynamique qui dicte le plan de notre propos. Dans un premier \n\nnuits.", "start_char_idx": 6067, "end_char_idx": 8824, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f1fc303a-2e87-46fc-8499-e730d3057af8": {"__data__": {"id_": "f1fc303a-2e87-46fc-8499-e730d3057af8", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d0dd0bf7-50ba-4681-9db6-19d11b7bfee3", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "436be016261b855ccb7966263fe7f5d6087386a9131fb9d2685332bd699f1c44", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f2e76a00-d405-4d95-a484-03ee925414a9", "node_type": "1", "metadata": {}, "hash": "3b18a7270e1e72b0c4cce24bb884976c38967f495e2746a0c31d68592ff24f57", "class_name": "RelatedNodeInfo"}}, "text": "Dans un premier \n\nnuits. Essai sur l\u2019\u00e9dition de B\u016bl\u0101q (1835) (Arles : Actes Sud, 2013), 259\u201380, \u00ab Sindb\u0101d \u00bb ; Francesca Bellino, \u00ab I sette \nviaggi di Sindb\u0101d il marinaio. Un romanzo arabo nelle Mille e una notte \u00bb, dans Paradossi delle Notti. Dieci studi \nsu Le mille e una notte, \u00e9d. Leonardo Capezzone et Elisabetta Benigni, 101\u201329 (Pise : Fabrizio Serra Editore, 2015) ;  \nEmanuela Braida, \u00ab Christian Arabic and Gar\u0161\u016bn\u012b Versions of Sindbad the Sailor. An Overview \u00bb, Polish Journal \nof the Arts and Culture, n.s., 3, no 1 (2016) : 7\u201328.\n\n5.  L\u2019incontinence qui obscurcit le jugement.\n6.  En outre, on reconna\u00eet le genre du faraj ba\u02bfda al-\u0161idda ; voir Hakan \u00d6zkan, Narrativit\u00e4t im Kit\u0101b al-Fara\u01e7 \n\nba\u02bfda \u0161-\u0161idda des Ab\u016b \u02bfAl\u012b al-Mu\u1e25assin at-Tan\u016b\u1e2b\u012b. Eine literaturwissenschaftliche Studie abbasidischer Prosa \n(Berlin : Klaus Schwarz, 2008).\n\n7.  Sauf au septi\u00e8me et dernier p\u00e9riple, \u00ab l\u2019ambassade \u00bb, si singulier dans son d\u00e9roulement. Pour une approche \nstructuraliste d\u2019envergure et pionni\u00e8re en son temps, voir Mia Irene Gerhardt, The Art of Story-Telling. A Literary \nStudy of the Thousand and One Nights (Leyde : Brill, 1963). Elle avait sch\u00e9matis\u00e9 la s\u00e9quence r\u00e9p\u00e9titive : d\u00e9part \n\u2014 malheur \u2014 aventure(s) \u2014 merveille(s) \u2014 retour, conforme au mod\u00e8le de Propp, \u00e0 l\u2019exception du quatri\u00e8me \nmaillon, li\u00e9 aux \u02bfaj\u0101\u02beib et aux mas\u0101lik.\n\n8.  On pourrait y ajouter l\u2019opposition anthropologique du cru et du cuit, laquelle dessine respectivement la \nbarbarie et la culture.\n\n9.  Les P\u00e9nates \u00e9taient les gardiennes du feu et, par extension, de la nourriture cuite. Livr\u00e9 \u00e0 la sauvagerie, \nSindbad ne conna\u00eet que le cru, des fruits pour l\u2019essentiel.\n\n10.  On consid\u00e9rera par ailleurs que plusieurs voyages s\u2019apparentent \u00e0 des dyptiques et qu\u2019ils peuvent avoir \nr\u00e9sult\u00e9 de l\u2019assemblages d\u2019unit\u00e9s narratives \u2014 i.e. dot\u00e9es d\u2019une intrigue propre. Le deuxi\u00e8me comme le troisi\u00e8me \ncombinent deux sc\u00e8nes insulaires, la seconde s\u2019av\u00e9rant pire que la premi\u00e8re ; le quatri\u00e8me et le cinqui\u00e8me \narticulent une action en milieu sauvage \u00e0 une autre en milieu citadin, le septi\u00e8me s\u2019y laisse apparenter (version \ndu Caire).\n\n11.  Sans ouvrir outre mesure la jarre de Pandore du comparatisme, cela nous \u00e9voque assez nettement le \nprincipe de sym\u00e9trie mis au jour dans les travaux sur la rh\u00e9torique s\u00e9mitique. La revue Studia Rhetorica Biblica \ne Semitica accueille les publications de ce courant d\u2019analyse : https://www.retoricabiblicaesemitica.org/Studia_\nRhetorica_fr.php. Ici, nous parlerions de parall\u00e9lisme. Ainsi, une premi\u00e8re partie traite-t-elle des voyages 1 & 2, \nune deuxi\u00e8me partie des voyages 3 & 4, une troisi\u00e8me partie des voyages 5 & 6.\n\nhttps://www.retoricabiblicaesemitica.org/Studia_Rhetorica_fr.php\nhttps://www.retoricabiblicaesemitica.org/Studia_Rhetorica_fr.php", "start_char_idx": 8800, "end_char_idx": 11561, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f2e76a00-d405-4d95-a484-03ee925414a9": {"__data__": {"id_": "f2e76a00-d405-4d95-a484-03ee925414a9", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f1fc303a-2e87-46fc-8499-e730d3057af8", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "33cb796050a23fdade6faf3bade13f3a66faf8f7ab8f80ab2649500b798edd39", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c851bcb3-2c21-4138-99ff-951430924b44", "node_type": "1", "metadata": {}, "hash": "c4bf6ebfd6014ce037832600d52d0cdf841b78cbefbc9a2bb87cdf3807dbbddf", "class_name": "RelatedNodeInfo"}}, "text": "257  \u2022  S\u00e9baStien Garnier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  258\n\nmoment, il p\u00e8che par oubli12. Cela rompt son lien de sociabilit\u00e9, coup\u00e9 qu\u2019il est de ses \ncompagnons. Dans un deuxi\u00e8me temps, il r\u00e9gresse vers l\u2019animalit\u00e9, d\u00e9grad\u00e9 au rang de \nb\u00e9tail. Dans une troisi\u00e8me phase, il enfreint des tabous majeurs et atteint les limites de sa \ncondition. Ce \u00ab decrescendo dramatique \u00bb assure \u00e0 l\u2019ensemble un suspens efficace. Il permet \nde surcro\u00eet d\u2019agencer une critique en creux.\n\nLe mouvement \u2014 oubli, animalit\u00e9 et limites \u2014 nous appara\u00eet essentiel. Nous croyons \nque le canevas sous-jacent sert un projet qui ressortit \u00e0 l\u2019adab : montrer jusqu\u2019\u00e0 quelles \ncondamnables extr\u00e9mit\u00e9s l\u2019accumulation pousse les hommes. Le motif alimentaire au c\u0153ur \nde ce dispositif rel\u00e8ve alors de la m\u00e9taphore, celle du glouton. Amasser des biens plus que \nde raison \u2014 ex\u00e9crable obsession, il n\u2019en a jamais assez ! \u2014 reviendrait \u00e0 laisser libre cours \u00e0 \nson hybris, c\u2019est-\u00e0-dire \u00e0 s\u2019empiffrer \u2014 \u00e0 \u00ab vivre pour manger \u00bb. Une caricature s\u2019esquisse.\n\n\u00c0 travers les lignes qui suivent, nous examinerons le d\u00e9tail et les variations de la chute \nqui entra\u00eene notre anti-h\u00e9ros insatiable, mais avant d\u2019entrer dans le vif du sujet, il nous faut \nd\u00e9buter par le conte cadre, puisque c\u2019est lui qui lib\u00e8re la parole de Sindbad.\n\nLe banquet\n\nUne histoire tient \u00e0 peu de choses. Il aura suffi d\u2019un vers [m\u00e8tre mutaq\u0101rib] pour \nprovoquer la confession fleuve des Voyages :\n\nWa-\u0121ayr\u012b sa\u02bf\u012bdun bi-l\u0101 \u0161aqwatin \n     wa-m\u0101 \u1e25amala l-dahru yawman ka-\u1e25iml\u012b13\n\nD\u2019autres sont bienheureux loin de toute mis\u00e8re \n          qui jamais ne port\u00e8rent de pareils fardeaux14\n\nUn portefaix15 se lamente sur son sort et interroge le pass\u00e9 du riche marchand dont il \ncontemple l\u2019opulente demeure. On ne s\u2019y trompera pas : non seulement le \u1e25amm\u0101l, ce sosie \n\n12.  Sur ce th\u00e8me, Abdelfattah Kilito, L\u2019\u0153il et l\u2019aiguille. Essais sur les Mille et une nuits (Paris : La D\u00e9couverte, \n1992), chap. 5, \u00ab Le sourire de Sindb\u00e2d \u00bb, 62\u201385 qui s\u2019ouvre ainsi : \u00ab Sindb\u00e2d est un homme de l\u2019oubli \u00bb. \n\n13.  Nous nous r\u00e9f\u00e9rons pour le texte arabe \u00e0 : Alf layla wa-layla (Beyrouth : D\u0101r \u1e62\u0101dir, 1999). Les Voyages \nfigurent au 2 : 1\u201339.\n\n14.  Bencheikh, Sindb\u00e2d de la mer, 351.\n15.  Quasi-homophone du h\u00e9ros, il se pr\u00e9nomme Hindb\u0101d dans plusieurs manuscrits de cette histoire \n\nautonome : mss Ar 3645, 3646, 3649, 3667 et 5176 BnF, ou encore Gotha orient. 2651 et Diez A oct. 185 (= 9181) \nBerlin. C\u2019est \u00e9galement le cas dans les traductions de P\u00e9tis de La Croix (Hindabad, 1701) et Galland (Hindbad, \n1705), mais aussi dans l\u2019\u00e9dition bilingue Les voyages de Sind-B\u00e2d le marin et Les ruses des femmes, \u00e9d. et trad.", "start_char_idx": 11564, "end_char_idx": 14245, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c851bcb3-2c21-4138-99ff-951430924b44": {"__data__": {"id_": "c851bcb3-2c21-4138-99ff-951430924b44", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f2e76a00-d405-4d95-a484-03ee925414a9", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "39e6211b47821754ff54ea7d8c1786938e4b5cc786a0d2fe54ca7998e3590f68", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "52486e85-edde-4ac7-8585-6018aaa6b8af", "node_type": "1", "metadata": {}, "hash": "f59eb5f1916a667550ecaa6f4173527a91d18b8177d7ad1884f032ae48605cd3", "class_name": "RelatedNodeInfo"}}, "text": "et trad. \nLouis Langl\u00e8s (Paris : Imprimerie royale, 1814) et dans Alf Layla wa-Layla or The Arabian Nights Entertainments, \nin the Original Arabic, \u00e9d. A\u1e25mad b. Mu\u1e25ammad al-Yaman\u012b al-\u0160irw\u0101n\u012b (Calcutta : Pereira, 1814) [= Calcutta I]. \nCela correspond \u00e0 la version A (plus ancienne) identifi\u00e9e par Michael Jan de Goeje, \u00ab De Reizen van Sindebaad \u00bb, \nDe Gids 53 (1889) : 278\u2013312, part. 280. Il s\u2019appelle en revanche Sindb\u0101d de la Terre (al-barr\u012b), double lexical de \nSindb\u0101d de la Mer (al-ba\u1e25r\u012b) dans les mss Ar 3648 BnF ou encore Gotha orient. 2650 \u2014 qui lisent Sindb\u0101\u1e0f \u2014, ainsi \nque dans maintes \u00e9ditions imprim\u00e9es : Alf layla wa-layla, \u00e9d. William Hay Macnaghten (Calcutta, 1840) [= Calcutta \nII], 3 : 4\u201382 ; Alf layla wa-layla, \u00e9d. Sa\u02bf\u012bd \u02bfAl\u012b al-\u1e2au\u1e63\u016b\u1e63\u012b (B\u016bl\u0101q, 1280/1863 ; r\u00e9impr. Le Caire, 1935), 3 : 81\u2013122. Cela \ncorrespond \u00e0 la version B (post\u00e9rieure) identifi\u00e9e par de Goeje, \u00ab Reizen \u00bb. Il est Sindb\u0101d al-\u1e25amm\u0101l dans le \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  258\n\nonomastique, s\u2019av\u00e8re l\u2019auxiliaire \u00e9conomiquement indispensable du commer\u00e7ant \u2014 il irrigue \npar son travail les canaux de l\u2019\u00e9change et ses bras r\u00e9alisent la valeur des biens charri\u00e9s \u2014, \nmais il remplit aussi la fonction d\u2019auditeur-d\u00e9clencheur16. Vis\u00e9 par cette apostrophe am\u00e8re, \nSindbad va l\u2019inviter \u00e0 entendre, au milieu d\u2019une riche assembl\u00e9e, le r\u00e9cit de ses aventures. \n\nIl r\u00e9gale ses convives d\u2019un banquet17 quotidien et s\u2019assure que, rassasi\u00e9s, ils seront tout \nou\u00efe. C\u2019est le prix \u00e0 payer pour se justifier, voire all\u00e9ger sa conscience. Ce symposium \nconsiste en un discours attabl\u00e9. Il pourrait repr\u00e9senter l\u2019id\u00e9al-type : des \u00e9gaux conversant \nautour d\u2019un repas, quoiqu\u2019il confine ici au monologue. Le rituel se r\u00e9p\u00e8te chaque jour et, en \nl\u2019espace d\u2019une semaine, l\u2019amphitryon a narr\u00e9 ses exploits qui pourront ensuite \u00eatre diffus\u00e9s \n(de bouche \u00e0 oreille) dans Bassorah.\n\nFace \u00e0 son public, Sindbad rend des comptes et d\u00e9fend sa position : \n\nSache que j\u2019ai derri\u00e8re moi une histoire merveilleuse. Je t\u2019en raconterai toutes \nles p\u00e9rip\u00e9ties. Je n\u2019ai atteint au bonheur dans cette maison o\u00f9 tu me vois qu\u2019apr\u00e8s \nd\u2019innombrables \u00e9preuves et d\u2019immenses peines et non sans avoir \u00e9chapp\u00e9 \u00e0 de \nterrifiants dangers. Que de fatigues et de p\u00e9rils n\u2019ai-je pas affront\u00e9s jadis au cours de \nmon existence. J\u2019ai fait sept voyages aussi extraordinaires les uns que les autres18.\n\nIl entend d\u00e9montrer par ses m\u00e9moires l\u2019utilit\u00e9 de son m\u00e9tier, il n\u2019est pas un profiteur, \nainsi que le m\u00e9rite de ses actes, il n\u2019est pas un h\u00e9ritier19. En investissant le hiatus auteur-\nnarrateur, nous pouvons nous demander si un second niveau de lecture ne doit pas \u00eatre \nenvisag\u00e9, celui d\u2019une critique de la classe marchande.", "start_char_idx": 14237, "end_char_idx": 16953, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "52486e85-edde-4ac7-8585-6018aaa6b8af": {"__data__": {"id_": "52486e85-edde-4ac7-8585-6018aaa6b8af", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c851bcb3-2c21-4138-99ff-951430924b44", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "1dfa06c859d089cc3f7f4aa61b7cd12c4c298ad5637cac46b598bd49ef446808", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9a722726-86c7-4c74-8026-af5b281dcb2d", "node_type": "1", "metadata": {}, "hash": "81b591306c1356c236f12bc63de4252bc02b9bc87758e6cd4c34f24ec7dd7b25", "class_name": "RelatedNodeInfo"}}, "text": "Une tension existe de fait entre \nl\u2019\u00e9thique \u2014 syst\u00e8me d\u2019interdits et de prescriptions \u2014 de la formation m\u00e9di\u00e9vale consid\u00e9r\u00e9e, \nd\u2019une part, et le stimulant de l\u2019int\u00e9r\u00eat individuel \u2014 mesur\u00e9 \u00e0 l\u2019aune du profit retir\u00e9 d\u2019une \nsomme de comportements \u2014, d\u2019autre part. C\u2019est dans cet \u00e9cart que nous allons b\u00e2tir notre \nth\u00e8se. \n\nNous montrerons que le narr\u00e8me de l\u2019ingestion articule chaque voyage dans une descente \naux enfers. Nous synth\u00e9tiserons ensuite les occurrences relev\u00e9es pour les placer en regard \nde ce que Sindbad dit de sa compulsion au d\u00e9part et de ce qu\u2019il per\u00e7oit avant de rentrer.\n\nPassons maintenant \u00e0 l\u2019 \u00ab odyss\u00e9e sindbadienne20 \u00bb \u00e0 proprement parler.\n\nms. Ar 3615 BnF (fo 210r). Les mss Ar 3647 BnF et We 1730 (= 9182) Berlin comportent la d\u00e9formation Sindb\u0101n/\nHindb\u0101n. Est-ce un glissement graphique du n\u016bn au \u1e0f\u0101l ? Le premier cit\u00e9 donne par la suite aux deux hommes \nle m\u00eame nom, Sindb\u0101n. Nous n\u2019insistons pas sur la pr\u00e9fixation ou non de l\u2019article d\u00e9fini \u00e0 ces patronymes. Enfin, \nil pourrait tirer son nom de Sindbad le Sage (al-\u1e25ak\u012bm) dont le Livre \u00e9ponyme accouche de la d\u00e9livrance du \nprince injustement incrimin\u00e9, au terme d\u2019une narration de sept jours et sept nuits ; il est d\u00e9j\u00e0 mentionn\u00e9 par \nal-Mas\u02bf\u016bd\u012b (m. 345/956) et Ibn al-Nad\u012bm (m. 385/995), voir J.-P. Guillaume, \u00ab Sindb\u0101d al-\u1e24ak\u012bm \u00bb, EI2 et Bellino, \n\u00ab I sette viaggi \u00bb, 103. Retenons de ce qui pr\u00e9c\u00e8de la mise en abyme du porteur qui tend le miroir \u00e0 son alter ego.\n\n16.  Si Dounyazade/Dinarzade aide sa s\u0153ur Sch\u00e9h\u00e9razade \u00e0 s\u2019emparer du verbe salvateur, la nuit, Hindbad \nforce Sindbad \u00e0 se livrer, le jour.\n\n17.  Voir G. J. van Gelder, \u00ab Banquet \u00bb, EI3.\n18.  Bencheikh, Sindb\u00e2d de la mer, 353\u201354.\n19.  Il dilapida la fortune l\u00e9gu\u00e9e par son p\u00e8re et dut faire ses armes \u00ab seul \u00bb.\n20.  Les s\u00e9ances puisent indiscutablement \u00e0 des fonds divers (Bellino, \u00ab I sette viaggi \u00bb). Le remaniement \n\nde mat\u00e9riaux issus de traditions diverses et leurs diff\u00e9rents agencements en un tout coh\u00e9rent et ind\u00e9pendant \n\n\n\n259  \u2022  S\u00e9baStien Garnier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  260\n\nL\u2019ingestion motrice\n\nNous nous appuierons sur le sch\u00e9ma actanciel \u00e9labor\u00e9 par Greimas21. C\u2019est le ventre des \nactants qui guide la narration, qu\u2019il s\u2019agisse du sujet, de l\u2019adjuvant ou de l\u2019opposant.\n\nOubli (V1 & V2)22\n\nDans le premier et le deuxi\u00e8me voyages, Sindbad est victime de n\u00e9gligence. \u00c0 deux \nreprises, l\u2019inattention lui vaut d\u2019\u00eatre abandonn\u00e9, comme cons\u00e9quence d\u2019une restauration \ninsouciante. D\u2019abord (V123) pour s\u2019\u00eatre attard\u00e9 sur le dos d\u2019un grand animal marin \u2014 pris par \nerreur pour une \u00eele \u2014, o\u00f9 l\u2019on avait chauff\u00e9 un d\u00e9jeuner. Ensuite (V2) pour s\u2019\u00eatre assoupi \n\u00e0 l\u2019\u00e9cart apr\u00e8s un bon repas, le bateau ayant lev\u00e9 l\u2019ancre sans lui. Esseul\u00e9, il se nourrit \nd\u2019herbes, comme une b\u00eate.", "start_char_idx": 16954, "end_char_idx": 19745, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9a722726-86c7-4c74-8026-af5b281dcb2d": {"__data__": {"id_": "9a722726-86c7-4c74-8026-af5b281dcb2d", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "52486e85-edde-4ac7-8585-6018aaa6b8af", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "5b6cacca17020233481dde89932cf54b933cd2242fe04adb0f3df83b825664cc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "641e9465-0de3-44f9-8cbf-ba7778cd3115", "node_type": "1", "metadata": {}, "hash": "e69dd9aea8b053f0b005d6f501159f395058f014b13ec381c0793bb247f26b33", "class_name": "RelatedNodeInfo"}}, "text": "Esseul\u00e9, il se nourrit \nd\u2019herbes, comme une b\u00eate.\n\n\u00c0 deux reprises, il risque d\u2019\u00eatre d\u00e9vor\u00e9 par un animal (fabuleux). D\u2019abord (V1), il aper\u00e7oit \nun cheval marin sortir des flots et se livrer \u00e0 un bien \u00e9trange man\u00e8ge, \u00e0 l\u2019instar d\u2019une \nmante religieuse24. Ensuite (V2), il doit r\u00e9chapper aux serpents qui pullulent dans la for\u00eat \no\u00f9 il a d\u00e9barqu\u00e9. Dans ce dernier cas, c\u2019est en s\u2019enroulant dans un morceau de viande qu\u2019il \nparvient \u00e0 quitter le pi\u00e8ge mortel auquel il ne voyait pas d\u2019issue, emport\u00e9 dans les airs par \ndes aigles g\u00e9ants qui l\u2019ont pris, ainsi d\u00e9guis\u00e9 en app\u00e2t, pour leur pitance.\n\nJamais ses robinsonnades ne durent et jamais il n\u2019essaie de s\u2019adapter \u00e0 la vie sauvage. \nDe retour \u00e0 la civilisation, il peut faire bombance, servi par les palefreniers du roi Mihrage \n(V1). Dans cette phase \u00ab ap\u00e9ritive \u00bb, il demeure dans un cadre vertueux et irr\u00e9prochable, ne \ncausant aucun tort \u00e0 ses cong\u00e9n\u00e8res. Ces deux voyages symbolisent un \u00e9tat \u00ab t\u00e9moin \u00bb auquel \nle lecteur ne manquera pas de comparer les voyages suivants afin de mesurer la d\u00e9gradation \nmorale du principal protagoniste. N\u00e9anmoins, ils sonnent d\u2019ores et d\u00e9j\u00e0 un avertissement \nprimordial, un rappel \u00e0 l\u2019ordre. S\u2019oublier c\u2019est encourir une certaine d\u00e9shumanisation25.\n\nAnimalit\u00e9 (V3 & V4)26\n\nDans le troisi\u00e8me et le quatri\u00e8me voyages, Sindbad d\u00e9choit, raval\u00e9 au r\u00e8gne animal, \nassimil\u00e9 \u00e0 du vulgaire b\u00e9tail. Ces \u00e9pisodes se d\u00e9doublent par ailleurs en tableaux distincts. \n\nforment le corpus auquel nous adossons notre \u00e9tude. Ici, il ne sera pas question de diachronie ; voir Bellino, \u00ab I \nviaggi di Sindb\u0101d \u00bb. \n\n21.  Algirdas Julien Greimas, S\u00e9mantique structurale (Paris : Larousse, 1966), en particulier 172\u201391, \n\u00ab R\u00e9flexions sur les mod\u00e8les actanciels \u00bb, et 192\u2013221, \u00ab \u00c0 la recherche des mod\u00e8les de transformation \u00bb.\n\n22.  Cet \u00ab homme de l\u2019oubli \u00bb court apr\u00e8s son identit\u00e9 perdue \u00e0 chaque voyage ; Kilito, L\u2019\u0153il et l\u2019aiguille,  \nchap. 5.\n\n23.  Par commodit\u00e9, nous abr\u00e9geons dans le corps du texte la r\u00e9f\u00e9rence au voyage consid\u00e9r\u00e9 d\u2019un V suivi du \nnum\u00e9ro dudit voyage.\n\n24.  Deux variantes coexistent : il la couvre puis essaie de l\u2019entra\u00eener dans la mer (yur\u012bdu a\u1e2b\u1e0fah\u0101 ma\u02bfahu, Le \nCaire) ou de la tuer (P\u00e9tis de la Croix, Sindabad, 32 ; Langl\u00e8s, Sind-B\u00e2d, 12 [ar.], yur\u012bdu qatlah\u0101).\n\n25.  La plante lotos efface les souvenirs, au chant IX de l\u2019Odyss\u00e9e.\n26.  Un possible devancier persan est aussi \u00e0 envisager : Ulrich Marzolph, \u00ab An Early Persian Precursor to the \n\nTales of Sindb\u0101d the Seafaring Merchant \u00bb, Zeitschrift der deutschen morgenl\u00e4ndischen Gesellschaft 167, no 1 \n(2017) : 127\u201341, pour V3 et V4.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  260\n\n\u00c0 deux reprises, notre marin est destin\u00e9 \u00e0 satisfaire l\u2019app\u00e9tit d\u2019un ogre.", "start_char_idx": 19696, "end_char_idx": 22441, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "641e9465-0de3-44f9-8cbf-ba7778cd3115": {"__data__": {"id_": "641e9465-0de3-44f9-8cbf-ba7778cd3115", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9a722726-86c7-4c74-8026-af5b281dcb2d", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "8d368f39b433c7ea5469c72a6d6833e272ea541280d8a531d2bd877708c1608f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bab8b0bc-9aa3-474c-b14d-c3184921eff7", "node_type": "1", "metadata": {}, "hash": "5734635bc9f4df08f3fb1e5b791d9cd599f97c16038ea0ba85a21f20838d0210", "class_name": "RelatedNodeInfo"}}, "text": "D\u2019abord (V3), \nc\u2019est le sosie de Polyph\u00e8me qu\u2019il parvient \u00e0 terrasser en usant de la m\u00e9tis bien connue du \nChant IX : il aveugle l\u2019ennemi endormi en transper\u00e7ant ses yeux au moyen d\u2019une broche \nincandescente. Avec ses deux camarades rescap\u00e9s, il survit gr\u00e2ce \u00e0 des fruits cueillis sur \nl\u2019\u00eele o\u00f9 ils se sont \u00e9chou\u00e9s. H\u00e9las, il est tomb\u00e9 de Charybde en Scylla ! C\u2019est in extremis \u2014 et \nseul \u2014 qu\u2019il \u00e9chappe aux crocs d\u2019un terrible serpent, avant d\u2019\u00eatre r\u00e9cup\u00e9r\u00e9 par un bateau \nqui croisait par chance au large. On le r\u00e9gale, il revit. Ensuite (V4), une \u00eele le sauve, avec les \nautres passagers, d\u2019une temp\u00eate d\u00e9vastatrice. Des anthropophages les surprennent et les \ncapturent. Ils droguent les mets qu\u2019ils leur servent pour les engraisser en vue d\u2019un festin \ncannibale. Une prescience bienvenue \u00e9vite \u00e0 notre personnage ce sort funeste. Se m\u00e9fiant \nde ses h\u00f4tes, il se sort sain et sauf des griffes d\u2019une sorte de Circ\u00e927.\n\nIl n\u2019en a pas pour autant termin\u00e9 car sa condition humaine va \u00eatre soumise \u00e0 l\u2019\u00e9preuve \nde la mort. En effet, il gagne une contr\u00e9e civilis\u00e9e et l\u00e0, son intelligence du commerce \u2014 il \ny introduit avec succ\u00e8s la selle \u00e0 cheval \u2014 l\u2019\u00e9l\u00e8ve socialement. Une nouvelle trag\u00e9die s\u2019abat \nsur lui. Le d\u00e9c\u00e8s subit de son \u00e9pouse lui vaut, selon la coutume locale, d\u2019\u00eatre emmur\u00e9 dans \nla n\u00e9cropole, \u00e0 ses c\u00f4t\u00e9s (une forme de mort d\u2019accompagnement). Une fois son viatique \nfun\u00e9raire (pr\u00e9vu pour une semaine) \u00e9puis\u00e9, il se comporte en charognard28 et d\u00e9pouille \nles autres malheureuses victimes de ladite coutume des provisions avec lesquelles elles \nrejoignent tragiquement le s\u00e9pulcre collectif. Il tue ses semblables pour ne pas p\u00e9rir affam\u00e9. \n\n     C\u2019est alors que j\u2019entendis le bruit que faisait la dalle lorsqu\u2019on la tirait de la margelle \ndu puits qui donnait acc\u00e8s \u00e0 la caverne. Un rayon de lumi\u00e8re apparut. \u00ab Que se passe-\nt-il ? \u00bb, me dis-je. Eh bien c\u2019\u00e9tait que des hommes, assembl\u00e9s en grand nombre, faisaient \nglisser dans la caverne une civi\u00e8re portant le cadavre d\u2019un homme. Son \u00e9pouse, encore \nen vie, pleurant et g\u00e9missant, fut descendue \u00e0 sa suite, suspendue \u00e0 une corde. On \nl\u2019avait munie de galettes et d\u2019eau.\n     Je l\u2019observai \u00e0 son insu alors que la dalle avait \u00e9t\u00e9 remise en place et que le cort\u00e8ge \ns\u2019\u00e9tait \u00e9loign\u00e9. Elle ne pouvait me voir dans le noir. Je me saisis du tibia d\u2019un cadavre \nd\u2019homme, m\u2019approchai de la femme et lui assenai sur le sommet du cr\u00e2ne un coup qui \nl\u2019assomma. Elle tomba au sol \u00e9vanouie. Je la frappai une deuxi\u00e8me puis une troisi\u00e8me \nfois, elle en mourut. Je vis qu\u2019elle portait v\u00eatements de prix, bijoux d\u2019or et d\u2019argent, \ncolliers de perles, joyaux, pendentifs. Je m\u2019emparai de tout cela. Je pris les galettes \net l\u2019eau dont on l\u2019avait munie puis revins \u00e0 l\u2019emplacement que je m\u2019\u00e9tais m\u00e9nag\u00e9 au \n\n27.  Cette magicienne ensorc\u00e8le les compagnons d\u2019Ulysse puis les m\u00e9tamorphose en porcs au chant X.\n28.", "start_char_idx": 22442, "end_char_idx": 25300, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bab8b0bc-9aa3-474c-b14d-c3184921eff7": {"__data__": {"id_": "bab8b0bc-9aa3-474c-b14d-c3184921eff7", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "641e9465-0de3-44f9-8cbf-ba7778cd3115", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "b8025231b2b9599807b80425590b88a17c1fc26c020c8307808379e12a8d5d5e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c0b10953-314c-46c5-b497-b9998eeb28d5", "node_type": "1", "metadata": {}, "hash": "fa412543f3d29267e41acee55d34ebfefccf0aa69faf5b8e1909740574be162d", "class_name": "RelatedNodeInfo"}}, "text": "28.  C\u2019est d\u2019ailleurs en suivant une b\u00eate qui fr\u00e9quente la grotte-tombeau pour y manger les d\u00e9funts \u2014 un \n\nr\u00e9gime qui fait \u00e9cho \u00e0 son propre comportement \u2014 que Sindbad trouve le chemin de la sortie. En cela, l\u2019issue \ndiff\u00e8re d\u2019une histoire tram\u00e9e sur le m\u00eame motif mais dot\u00e9e d\u2019une fin plus civilis\u00e9e : la jeune femme se r\u00e9veille, \nparvient \u00e0 s\u2019extraire de sa prison gr\u00e2ce \u00e0 un seau puis fait d\u00e9livrer son mari, Qub\u0101\u1e6f b. Raz\u012bn ; voir al-Tan\u016b\u1e2b\u012b, \nKit\u0101b al-Faraj ba\u02bfda al-\u0161idda, \u00e9d. \u02bfAbb\u016bd al-\u0160\u0101lj\u012b (Beyrouth : D\u0101r \u1e62\u0101dir, 1987), 2 : 201\u20132, # 197, \u00ab Asarahu al-R\u016bm f\u012b \nayy\u0101m Mu\u02bf\u0101wiya wa-a\u1e6dlaq\u016bhu f\u012b ayy\u0101m \u02bfAbd al-Malik \u00bb, et son analyse dans Marius Canard, \u00ab Les aventures d\u2019un \nprisonnier arabe et d\u2019un patrice byzantin \u00e0 l\u2019\u00e9poque des guerres bulgaro-byzantines \u00bb, Dumbarton Oaks Papers \n9/10 (1956) : 49\u201372. Sur ce th\u00e8me, l\u2019\u00e9tude suivante fournit de lumineuses parent\u00e9s : Maurice A. Pomerantz, \n\u00ab Tales from the Crypt. On Some Uncharted Voyages of Sindbad the Sailor \u00bb, Narrative Culture 2, no 2 (2015) : \n250\u201369, en particulier le tableau comparatiste, 159.\n\n\n\n261  \u2022  S\u00e9baStien Garnier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  262\n\nfond de la caverne pour y dormir. Je mangeai et bus parcimonieusement afin de ne pas \n\u00e9puiser trop vite mes provisions, \u00e9vitant ainsi de mourir de faim et de soif. C\u2019est ainsi \nque je pus survivre dans la caverne un certain temps, tuant au fur et \u00e0 mesure toute \npersonne jet\u00e9e vivante avec le cadavre de son conjoint pour me saisir de la nourriture \net de l\u2019eau dont on l\u2019avait munie29.\n\nCeci constitue un v\u00e9ritable basculement moral. Homo homini lupus est. \u00c0 partir de cet \ninstant, Sindbad a commis un meurtre. Son crime ouvre la voie \u00e0 une s\u00e9rie de p\u00e9rip\u00e9ties \nli\u00e9es \u00e0 l\u2019id\u00e9e de justice.\n\nLimites (V5 & V6)\n\nDans le cinqui\u00e8me et le sixi\u00e8me voyages, Sindbad tutoie la transgression. D\u2019abord (V5), \nc\u2019est parce que certains de ses coll\u00e8gues ont r\u00f4ti \u2014 malgr\u00e9 les mises en garde de notre \nBassorien avis\u00e9 \u2014 un jeune ru\u1e2b\u1e2b30, que son navire sombre sous le bombardement vengeur \ndes deux parents ayant d\u00e9couvert le meurtre de leur prog\u00e9niture. Revenu \u00e0 lui sur une \u00eele \n\u00e9d\u00e9nique o\u00f9 les fruits abondent, il se retrouve litt\u00e9ralement mont\u00e9 par le Vieillard de la \nmer, alors qu\u2019il lui avait rendu service31. Il s\u2019en d\u00e9barrasse en le saoulant d\u2019un vin de vigueur \nqu\u2019il a tir\u00e9 d\u2019une calebasse de raisins ferment\u00e9s, puis en tuant son \u00ab cavalier \u00bb ainsi enivr\u00e9. \nCe passage interpelle le concept de bonne action : il est puni de sa charit\u00e9 et se lib\u00e8re en \nusant d\u2019une boisson \u00e0 laquelle s\u2019attache une prohibition32. C\u2019est quelque part un monde \u00e0 \nl\u2019envers. Plus prosa\u00efquement dirons-nous avec l\u2019adage que \u00ab n\u00e9cessit\u00e9 fait loi \u00bb33. \n\nEnsuite (V6), il atteint bien involontairement son propre enfer.", "start_char_idx": 25297, "end_char_idx": 28062, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c0b10953-314c-46c5-b497-b9998eeb28d5": {"__data__": {"id_": "c0b10953-314c-46c5-b497-b9998eeb28d5", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bab8b0bc-9aa3-474c-b14d-c3184921eff7", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "6df9db4580429941fa97be1ad2de96f6a14a55256f4fdc9461a65ee261f47773", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f9f6e3f9-27de-4a2e-8b98-684b70a76277", "node_type": "1", "metadata": {}, "hash": "b245b1333a087d10014dc4d42481acda92300ade5508f13b00f1080a9693dd35", "class_name": "RelatedNodeInfo"}}, "text": "Ensuite (V6), il atteint bien involontairement son propre enfer. Jet\u00e9 avec sa compagnie \nsur un rivage insulaire par un courant hostile, il d\u00e9couvre \u00e0 sa grande terreur une Arcadie \nfuneste : tout y est richesse \u2014 pierres et bois pr\u00e9cieux y foisonnent naturellement, tr\u00e9sors \net cargaisons s\u2019y sont \u00e9chou\u00e9s par le pass\u00e9 \u2014 et d\u00e9solation : aucune nourriture ne s\u2019y devine.\n\n \n\n29.  Bencheikh, Sindb\u00e2d de la mer, 414\u201315.\n30.  Sa chair repr\u00e9sente de facto un tabou. Le respect de l\u2019interdit alimentaire peut a contrario sauver la vie, \n\ntelle celle de Ja\u02bffar al-\u1e2auld\u012b qu\u2019un \u00e9l\u00e9phant \u00e9pargna parce que, \u00e0 la diff\u00e9rence de ses camarades d\u2019infortune, il \nn\u2019avait pas mang\u00e9 son petit ; al-Tan\u016b\u1e2b\u012b, Faraj, 4 : 129\u201332, # 409 \u00ab \u0100la \u02bfal\u0101 nafsihi an l\u0101 ya\u02bekula la\u1e25m f\u012bl abadan \u00bb. \nCette parabole du tawakkul, en circulation chez de nombreux auteurs, a \u00e9t\u00e9 \u00e9tudi\u00e9e dans Geert Jan van Gelder, \n\u00ab To Eat or Not to Eat Elephant. A Travelling Story in Arabic and Persian Literature \u00bb, Bulletin of the School of \nOriental and African Studies 66, no 3 (2003) : 419\u201330.\n\n31.  Ce monstre \u2014 une mani\u00e8re de centaure \u2014 connote \u00e9galement le parasite (\u1e6dufayl\u012b), un \u00eatre \u00e0 la polarit\u00e9 \nn\u00e9gative qui hante la litt\u00e9rature d\u2019adab. C\u2019est l\u2019intrus que l\u2019on n\u2019a pas invit\u00e9 et dont l\u2019int\u00e9r\u00eat personnel viole les \nconvenances sans \u00e9prouver la moindre honte.\n\n32.  Sur les interpr\u00e9tations des quatre passages coraniques et les positions des madhhabs \u00e0 ce sujet, nous \nrenvoyons \u00e0 A. J. Wensinck et J. Sadan, \u00ab Khamr \u00bb, EI2. Tout au plus dirait-on ici que Sindbad agit en Koufien \nhan\u00e9fite \u2014 c\u2019est le seul courant l\u00e9gal qui tol\u00e8re l\u2019alcool \u2014, produisant du vin comme arme, afin de quitter sa \nservitude. \u00c0 la fin de V5, il fustige les habitants m\u00e9cr\u00e9ants d\u2019une \u00eele parce qu\u2019ils \u00ab s\u2019adonnent \u00e0 la d\u00e9bauche et \u00e0 \nla boisson \u00bb (yu\u1e25ibb\u016bn al-fas\u0101d wa-\u0161arb al-\u1e2bum\u016br). Est-ce l\u00e0 une sentence ins\u00e9r\u00e9e pour lever l\u2019ambigu\u00eft\u00e9 ?\n\n33.  En \u00e9cho, il arrive dans la Ville des singes o\u00f9 la multitude simiesque contraint la population \u00e0 s\u2019exiler la \nnuit. N\u00e9anmoins, c\u2019est en provoquant ces m\u00eames animaux qu\u2019il se procure quantit\u00e9 de noix de coco et r\u00e9alise \ndes affaires florissantes.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  262\n\nCette montagne dominait une grande \u00eele sur le rivage de laquelle gisaient de \nnombreuses carcasses de vaisseaux fracass\u00e9s. Le sable \u00e9tait jonch\u00e9 de cargaisons \n\u00e9parpill\u00e9es l\u00e0 par les flots apr\u00e8s que les bateaux qui les transportaient eurent fait \nnaufrage et que leurs passagers se furent noy\u00e9s. Il y avait l\u00e0 un nombre incroyable et \ninimaginable de marchandises et de richesses que les temp\u00eates jetaient sur l\u2019\u00eele.\n\nJe pris pied et me mis \u00e0 marcher. Je trouvai, au centre de l\u2019\u00eele, une source dont \nl\u2019eau douce jaillissait, \u00e9largissait son courant et disparaissait sous la montagne. Tous \nnos rescap\u00e9s s\u2019\u00e9taient r\u00e9pandus ici et l\u00e0.", "start_char_idx": 27998, "end_char_idx": 30850, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f9f6e3f9-27de-4a2e-8b98-684b70a76277": {"__data__": {"id_": "f9f6e3f9-27de-4a2e-8b98-684b70a76277", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c0b10953-314c-46c5-b497-b9998eeb28d5", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "725d71e9ad1054068d43fd4eb18b8c72065fddffde8bf8ad9fdc025f6054e452", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4e46b248-594a-4bcb-9279-a722ef86d3d8", "node_type": "1", "metadata": {}, "hash": "61ab7d7671380ce535da3f314cd042d541913aec6b89f5a92b41352e1574966e", "class_name": "RelatedNodeInfo"}}, "text": "Tous \nnos rescap\u00e9s s\u2019\u00e9taient r\u00e9pandus ici et l\u00e0. Ils semblaient avoir perdu la raison, devenus \ncomme fous au spectacle des biens et des richesses qui jonchaient le rivage. [. . .]\n\nNous ne cess\u00e2mes de parcourir cette \u00eele, \u00e9merveill\u00e9s par les richesses exceptionnelles \ndont le Seigneur, exalt\u00e9 soit-Il, l\u2019avait pourvue, mais fort inquiets pour notre avenir et \nsaisis d\u2019une grande crainte \u00e0 regarder ce qui nous environnait34.\n\nVoil\u00e0 o\u00f9 l\u2019a men\u00e9 sa soif inextinguible, auri sacra fames ! Il n\u2019a jamais \u00e9t\u00e9 aussi riche mais \nil n\u2019y a [plus] rien \u00e0 monnayer : le luxe ne peut ici pourvoir aux besoins primaires. Le \ncommerce est mort. Paradoxe du marchand ou mal\u00e9diction de Midas ? Le lecteur aura \nreconnu l\u2019anath\u00e8me antique \u00e0 peine voil\u00e9 lanc\u00e9 contre la chr\u00e9matistique35. \n\nSindbad aurait dissimul\u00e9 aux autres naufrag\u00e9s ses derni\u00e8res r\u00e9serves, tandis que la \nfamine les d\u00e9cime. Il ne partage pas avec ses semblables, alors que la fin approche : \n\nPour moi, je restai en vie un peu plus longtemps que les autres ; n\u2019ayant que fort peu \nde vivres que j\u2019avais cach\u00e9s sous terre, de peur de mes camarades36. \n\nIl largue pragmatiquement les amarres de l\u2019humanit\u00e9. C\u2019est donc seul qu\u2019il va rena\u00eetre. \nLes lieux op\u00e8rent telle une camera oscura : il embarque sur un radeau qu\u2019il a confectionn\u00e9 \n\net s\u2019engouffre dans le ventre p\u00e9rilleux du Tartare montagneux, emport\u00e9 par une rivi\u00e8re \nsouterraine. Il d\u00e9bouche dans le royaume de Serendib. Il y demeure quelque temps \u00e0 la \ncour o\u00f9 on lui t\u00e9moigne grand respect. D\u00e9sireux de revoir les siens, il fait voile vers l\u2019Irak, \nporteur de cadeaux du souverain \u00e0 l\u2019attention du calife H\u0101r\u016bn al-Ra\u0161\u012bd37.\n\nManger ou \u00eatre mang\u00e9\n\nNous synth\u00e9tisons ici les \u00e9l\u00e9ments pr\u00e9c\u00e9dents puis les commentons. Le tableau ci-apr\u00e8s \nr\u00e9sume les dangers auxquels Sindbad est expos\u00e9, en proie tant\u00f4t \u00e0 la faim (c\u2019est lui qui \ncherche \u00e0 ing\u00e9rer activement), tant\u00f4t \u00e0 un opposant carnivore (il se trouve passivement \nsous la menace d\u2019une ingestion).\n\n34.  Bencheikh, Sindb\u00e2d de la mer, 438\u201339.\n35.  On se r\u00e9f\u00e8rera \u00e0 la Politique d\u2019Aristote, en ce qu\u2019il y distingue l\u2019\u00e9conomique (ou chr\u00e9matistique  \n\nnaturelle) \u2014 soit l\u2019entretien de la maison (o\u00efkos), une administration domestique \u2014 de la chr\u00e9matistique \n[commerciale] \u2014 soit la maximisation sans limite de la richesse. Sur l\u2019aporie d\u2019une monnaie-\u00e9talon sans  \n\u00e9change \u2014 c\u2019est-\u00e0-dire d\u2019un argent sans bien \u2014, on lira L\u2019\u00e9thique \u00e0 Nicomaque.\n\n36.  Une mention qui se trouve chez P\u00e9tis de la Croix, Sindabad, 75 ; ms. Cleveland, \u1e25ik\u0101ya 6, fo 4.\n37.  Dans le texte de P\u00e9tis de la Croix, la lettre d\u00e9ploie une incroyable majest\u00e9 quand le pr\u00e9sent n\u2019est pas \n\nd\u00e9taill\u00e9. Dans l\u2019\u00e9dition du Caire, c\u2019est rigoureusement l\u2019inverse.", "start_char_idx": 30802, "end_char_idx": 33480, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4e46b248-594a-4bcb-9279-a722ef86d3d8": {"__data__": {"id_": "4e46b248-594a-4bcb-9279-a722ef86d3d8", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f9f6e3f9-27de-4a2e-8b98-684b70a76277", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "3f3267c3d5d5890bdde72c6ba9f911bd2bb9174cbb50dd132e61f9c5c177fdb2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c765526f-4940-46d5-bf54-195a620b0b8d", "node_type": "1", "metadata": {}, "hash": "e3f42a05a2d4f8ff0805619cc4e5a404f9981d8fcde6dfefb53463b2f2fd76d3", "class_name": "RelatedNodeInfo"}}, "text": "Dans l\u2019\u00e9dition du Caire, c\u2019est rigoureusement l\u2019inverse.\n\n\n\n263  \u2022  S\u00e9baStien Garnier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  264\n\nFigure 1. Manger ou \u00eatre mang\u00e9\n\nvoyage faim pr\u00e9dateur38\n\nV1 \n\u00ab De l\u2019\u00eele-baleine au royaume  \ndes cavales \u00bb\n\nSindbad n\u2019a que fruits et eau \ndouce. \n\nV2 \n\u00ab L\u2019oiseau ru\u1e2b\u1e2b et la vall\u00e9e aux \ndiamants \u00bb\n\nSindbad n\u2019a que fruits et eau \ndouce.\n\nSur la seconde \u00eele, il n\u2019a plus \nrien \u00e0 manger.\n\nSur la seconde \u00eele, des serpents \nmenacent de le d\u00e9vorer.\nIl r\u00e9chappe au danger en \nse d\u00e9guisant en app\u00e2t pour \ntransformer un opposant (rapace \ng\u00e9ant) en adjuvant (moyen de \nlocomotion).\n\nV3 \n\u00ab Les singes et le monstre noir \u00bb\n\nSur la premi\u00e8re \u00eele, le monstre \ng\u00e9ant d\u00e9vore la compagnie.\n\nSur la seconde \u00eele, un serpent \ng\u00e9ant d\u00e9vore les rescap\u00e9s.\n\nV4 \n\u00ab Dans la caverne des mourants \u00bb\n\nUn roi-ogre fait engraisser la \ncompagnie pour la d\u00e9vorer lors \nd\u2019un festin.\n\nSindbad tue les malheureux \ndescendus dans la n\u00e9cropole \naux c\u00f4t\u00e9s des d\u00e9funts pour \nvoler leur viatique.\n\nV5 \n\u00ab Le vieillard satanique et  \nl\u2019\u00eele aux singes \u00bb\n\nSindbad enivre le vieillard pour se \nd\u00e9faire de sa servitude39.\n\nV6 \n\u00ab La rivi\u00e8re aux tr\u00e9sors \u00bb\n\nL\u2019\u00eele est d\u00e9pourvue de toute \nnourriture.\n\nV7 \n\u00ab La mer du bout du monde40 \u00bb\n\nTrois monstres marins menacent \nd\u2019engloutir le navire.\n\nUn lion menace de le d\u00e9vorer dans \nune mosqu\u00e9e de nuit41.\n\n38.  Un pr\u00e9dateur est un opposant qui cherche \u00e0 ing\u00e9rer Sindbad.\n39.  Ici le vieillard rel\u00e8ve plus du parasite que du pr\u00e9dateur.\n40.  Dans la traduction de Bencheikh. Il s\u2019\u00e9carte ici de l\u2019\u00e9dition du Caire, celle-ci ne faisant \u00e9tat d\u2019aucune \n\nambassade en retour. Voir e.g. ms. Ar 3648 BnF, fos 43v sq.\n41.  Dans la version de P\u00e9tis de la Croix.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  264\n\nSelon que le narr\u00e8me de l\u2019ingestion est interne (faim) ou externe (pr\u00e9dation), on obtient \nla r\u00e9partition sch\u00e9matique suivante :\n\nFigure 2. R\u00e9partition des narr\u00e8mes au prisme de l\u2019ingestion\n\nvoyage 1 2 3 4 5 6 7\n\nfaim + + + +\n\npr\u00e9dation + + + + (+) +\n\nSi l\u2019objet initial est le profit, il s\u2019av\u00e8re rapidement qu\u2019un second objet s\u2019y ench\u00e2sse, celui de la \nplus \u00e9l\u00e9mentaire des survies : manger ou \u00eatre mang\u00e9. La qu\u00eate du gain engage directement \nson int\u00e9grit\u00e9 physique.\n\nNous commen\u00e7ons par quelques remarques de cadrage. Un repas malheureux amorce la \npaire V1-V2, tandis qu\u2019un repas tabou (la consommation de la chair d\u2019un jeune ru\u1e2b\u1e2b) cause \nla perdition du V5. Sindbad voit ses compagnons (adjuvants) d\u00e9vor\u00e9s dans la paire V3-V4, ou \nmourir de faim, l\u2019un apr\u00e8s l\u2019autre, au V6 : pareil spectacle accro\u00eet la dimension dramatique.", "start_char_idx": 33424, "end_char_idx": 36061, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c765526f-4940-46d5-bf54-195a620b0b8d": {"__data__": {"id_": "c765526f-4940-46d5-bf54-195a620b0b8d", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4e46b248-594a-4bcb-9279-a722ef86d3d8", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "5d93f78c22b8496520087be40fa8573b099e63ff7430ccee893ab02b4a6f0f00", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f4866d24-c2c0-47a8-ab00-8400fc1fd95e", "node_type": "1", "metadata": {}, "hash": "9330aa050cd40dc8e10ed7e7c182889273f5a3ba1e2ca0b93d4f5a04b1d55498", "class_name": "RelatedNodeInfo"}}, "text": "Les lieux se distinguent par l\u2019alimentation qui s\u2019y rattache : ainsi, aux V1, V2 (premi\u00e8re \u00eele), \nV3 (sur les deux \u00eeles) et V7, Sindbad n\u2019a que fruits42 et eau douce pour se sustenter, sans \noublier qu\u2019au V4, il refuse les mets empoisonn\u00e9s et se contente d\u2019herbes et de plantes : l\u2019\u00eele \nh\u00e9berge un monde transitionnel du cru, entre les p\u00f4les de la faim et du cuit.\n\nLe passage de la paire V1-V2 \u00e0 la paire V3-V4 correspond \u00e0 un basculement, de la faim \nvers la d\u00e9voration. Elle culmine avec l\u2019enterrement vivant de Sindbad. Dans l\u2019hypog\u00e9e, il \nne peut plus compter sur les aliments crus qu\u2019offre, selon le topos du locus amoenus, toute \n\u00eele au naufrag\u00e9 (en V1 et V2). Revenu \u00e0 la vie, il joue avec les codes au V5 puisque c\u2019est en \npi\u00e9geant son opposant, le Vieillard de la mer, \u2014 il le saoule, c\u2019est-\u00e0-dire qu\u2019il lui fait avaler \nune substance d\u00e9r\u00e9glante \u2014 qu\u2019il \u00e9limine ce corps \u00e9tranger. L\u2019\u00eele au tr\u00e9sor (V6) fausse \u00e0 son \ntour les attentes du lecteur : il est immens\u00e9ment riche, mais n\u2019a rien \u00e0 manger. L\u00e0 encore \n(cf. V4), c\u2019est en s\u2019enfon\u00e7ant sous la terre qu\u2019il rena\u00eet.\n\nEnfin, le signal du salut \u2014 il est alors hors de danger \u2014 intervient sous la forme d\u2019un \nrassasiement : \u00ab Il [. . .] me servit un repas auquel je fis honneur car j\u2019\u00e9tais affam\u00e9. Une fois \nrepu et rassur\u00e9, . . . \u00bb (V1) ; \u00ab Ils m\u2019offrirent aussi quelques provisions et je pus manger \u00e0 ma \nfaim et \u00e9tancher ma soif \u00e0 de l\u2019eau pure et fra\u00eeche \u00bb (V3) ; \u00ab [. . .] ils me pri\u00e8rent de prendre \nplace parmi eux et m\u2019offrirent un repas auquel je fis honneur car j\u2019avais grand-faim \u00bb (V4) ; \n\u00ab Ils me donn\u00e8rent de la nourriture et je mangeai \u00e0 ma faim \u00bb (V5) ; \u00ab \u201cJe t\u2019en conjure par \nDieu, ami, apporte-moi d\u2019abord \u00e0 manger, je suis affam\u00e9, je r\u00e9pondrai ensuite aux questions \nqu\u2019il te plaira de poser.\u201d Il s\u2019empressa de me servir un peu de nourriture que je d\u00e9vorai. \nRassasi\u00e9, je me reposai, ma frayeur s\u2019apaisa et je recouvrai mes esprits. \u00bb (V6) ; \u00ab Le vieillard \n[. . .] fit servir un repas tr\u00e8s recherch\u00e9. Je me r\u00e9galai et, une fois rassasi\u00e9, remerciai Dieu \n[. . .]. \u00c0 bien manger, boire agr\u00e9ablement [. . .] je repris mes esprits, oubliai mes angoisses et \nretrouvai qui\u00e9tude et s\u00e9r\u00e9nit\u00e9. \u00bb (V7).\n\n42.  Des l\u00e9gumes aussi aux V3 et V4.\n\n\n\n265  \u2022  S\u00e9baStien Garnier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  266\n\nL\u2019app\u00e9tit vient en partant\n\nIl nous faut maintenant lier ingestion et accumulation. Nous postulons que le ventre \nsert de m\u00e9taphore \u00e0 l\u2019absorption vorace : il repr\u00e9sente le m\u00e9canisme d\u00e9nonc\u00e9 \u00e0 chacun des \nvoyages, une mani\u00e8re d\u2019indigestion. Une formule s\u2019impose : Sindbad est puni par l\u00e0 o\u00f9 il a \np\u00e9ch\u00e9.", "start_char_idx": 36063, "end_char_idx": 38693, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f4866d24-c2c0-47a8-ab00-8400fc1fd95e": {"__data__": {"id_": "f4866d24-c2c0-47a8-ab00-8400fc1fd95e", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c765526f-4940-46d5-bf54-195a620b0b8d", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "3e53f5c47098a20bf0861327279811b5573a2ea6de6a3dad41fb6252764e00de", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "00c185b4-7fa6-4764-92e3-d18e201cffed", "node_type": "1", "metadata": {}, "hash": "83fce7568ab67bc9ea54e89e773546a575329f4ede48ec3e92a1dd105a5ac7d7", "class_name": "RelatedNodeInfo"}}, "text": "Il sait qu\u2019il ne doit pas s\u2019absenter de chez lui, car nulle indigence ne l\u2019y contraint plus. \nL\u2019inventaire r\u00e9current \u2014 alors qu\u2019il navigue vers Bassora \u2014 de ce qu\u2019il a amass\u00e9 confirme \nl\u2019inutilit\u00e9 de repartir.\n\nC\u2019est donc une fort mauvaise manie qui se r\u00e9p\u00e8te ad nauseam : \u00ab Mais me revint en \nl\u2019\u00e2me [. . .] le d\u00e9sir [. . .] de me livrer au n\u00e9goce [. . .] et d\u2019accro\u00eetre mes richesses \u00bb (i\u0161t\u0101qat \nnafs\u012b il\u0101 al-tij\u0101ra [. . .] wa-ktis\u0101b al-ma\u02bf\u0101\u0161, V2) ; \u00ab Mais j\u2019\u00e9prouvais bient\u00f4t le besoin [. . .] \nde reprendre une activit\u00e9 lucrative. J\u2019\u00e9tais en effet \u2014 tant il est vrai que \u201cl\u2019\u00e2me incite au \nmal\u201d (Coran XII/53) \u2014 pouss\u00e9 par un app\u00e9tit insatiable du gain et l\u2019espoir de r\u00e9aliser des \nb\u00e9n\u00e9fices substantiels \u00bb (wa-ta\u0161awwaqtu il\u0101 al-matjar wa-l-kasb wa-l-faw\u0101\u02beid wa-l-nafs \namm\u0101ra bi-l-s\u016b\u02be, V3) ; \u00ab Mais ma vilaine \u00e2me m\u2019incita \u00e0 [. . .] m\u2019adonner \u00e0 un commerce \nlucratif \u00bb (fa-\u1e25adda\u1e6fatn\u012b nafs\u012b al-\u1e2bab\u012b\u1e6fa [. . .] wa-\u0161taqtu il\u0101 [. . .] al-bay\u02bf wa-l-maksib, V4) ; \n\u00ab [. . .] au comble de la joie d\u2019avoir r\u00e9uni tant de richesses, fait de si nombreux gains et \nprofits. Mais le d\u00e9mon du voyage me reprit \u00bb ([. . .] min \u0161iddat far\u1e25\u012b bi-l-maksib wa-l-rib\u1e25 \nwa-l-faw\u0101\u02beid fa-\u1e25adda\u1e6fatn\u012b nafs\u012b bi-l-safar, V5) ; \u00ab [. . .] je me surpris \u00e0 r\u00eaver encore \u00e0 de \nnouveaux voyages qui permettraient de commercer (fa-\u0161t\u0101qat nafs\u012b bi-l-safar wa-l-tij\u0101ra, \nV643). \n\nIl est vrai au demeurant que la r\u00e9probation verbale prof\u00e9r\u00e9e par Sindbad (al-nafs \nal-amm\u0101ra bi-l-s\u016b\u02be ou nafs\u012b al-\u1e2bab\u012b\u1e6fa) se prolonge dans ses actes possiblement criminels, \nalors m\u00eame qu\u2019il rapporte avoir tu\u00e9, vol\u00e9 et menti pour accaparer :\n\nEn attendant, je me constituais un v\u00e9ritable tr\u00e9sor avec les bijoux dont je d\u00e9pouillais \nles cadavres. Je les enveloppais dans leurs propres v\u00eatements et les remontais avec moi.\n[. . .]\n\n[Au capitaine qui l\u2019a recueilli, il explique :]\n\u2014 Je suis un marchand. Je voyageais sur un grand navire qui s\u2019est bris\u00e9 et a coul\u00e9 par le \nfond. Toutes mes marchandises sont tomb\u00e9es \u00e0 la mer. Elles \u00e9taient faites de ces \u00e9toffes \net de ces v\u00eatements que tu peux voir autour de mes ballots. J\u2019ai pu les placer sur une \ngrande poutre arrach\u00e9e \u00e0 la coque du bateau [. . .]44. \n\n\u00c9coutons Sindbad, le plus lucide sur le cercle vicieux dont il peine \u00e0 se d\u00e9prendre  \n(au V4) :\n\nla\u02bfana Ll\u0101h nafs\u012b i\u1e0f ram\u0101n\u012b al-\u1e6dam\u02bf bi-h\u0101\u1e0fihi al-mawta ba\u02bfdam\u0101 laq\u012btu tilka al-\u0161ad\u0101\u02beid \nwa-\u1e2bala\u1e63tu minh\u0101, i\u02bftabartu wa-m\u0101 qana\u02bftu45\n\n43.", "start_char_idx": 38694, "end_char_idx": 41075, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "00c185b4-7fa6-4764-92e3-d18e201cffed": {"__data__": {"id_": "00c185b4-7fa6-4764-92e3-d18e201cffed", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f4866d24-c2c0-47a8-ab00-8400fc1fd95e", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "9a126b25cbd18bfb37b2f37239ffa2a059380c0f5d75cad1023b968d3b08075b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7bd595d6-0762-411c-a5b6-14d5cebc1cf4", "node_type": "1", "metadata": {}, "hash": "d9fc1d10306f0b5e7044ce135d332c433ef699769bea56163f196062ced1e068", "class_name": "RelatedNodeInfo"}}, "text": "Ici, c\u2019est pr\u00e9cis\u00e9ment en voyant passer \u00ab des n\u00e9gociants marqu\u00e9s par les fatigues du voyages \u00bb que son \nmal ressurgit.\n\n44.  Bencheikh, Sindb\u00e2d de la mer, 417.\n45.  Ms. Cleveland, \u1e25ik\u0101ya 4, fo 9 (nos soulign\u00e9s).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  266\n\nLa mal\u00e9diction de Dieu soit sur ma convoitise. Car c\u2019est l\u2019avidit\u00e9 qui m\u2019a jet\u00e9 dans \ncette mort, apr\u00e8s avoir souffert de tant de calamit\u00e9s et m\u2019en \u00eatre d\u00e9livr\u00e9. J\u2019ai fait des \nr\u00e9flexions, et je ne me suis pas content\u00e946.\n\nPareilles pens\u00e9es l\u2019avaient d\u00e9j\u00e0 assailli (V2). Elles le taraudent encore au dernier voyage \nr\u00e9mun\u00e9rateur (V6) :\n\nN\u2019\u00e9tais-je pas tranquille chez moi, dans un pays o\u00f9 je vivais heureux, jouissant de \nbien manger, bien boire et de me bien v\u00eatir ? Et je ne manquais de rien : argent et \nmarchandise. Qu\u2019avais-je eu \u00e0 quitter Bagdad et \u00e0 reprendre la mer [. . .]47 ?\n\n[. . .] Je n\u2019avais pourtant aucun besoin, ma fortune \u00e9tait telle que je n\u2019aurais pu l\u2019\u00e9puiser \nou m\u00eame arriver \u00e0 en d\u00e9penser la moiti\u00e9 tout le restant de ma vie. J\u2019en avais suffisance \net plus encore48.\n\nAu dernier voyage, il exprime sans ambages l\u2019imp\u00e9rieuse n\u00e9cessit\u00e9 du repentir et de \nl\u2019abstinence dans une contrition de circonstance : \n\nTu m\u00e9rites, continuais-je de me dire, tout ce qui t\u2019arrive. C\u2019est le d\u00e9cret prononc\u00e9 \ncontre toi par Dieu, le Tr\u00e8s Haut, jusqu\u2019\u00e0 ce qu\u2019enfin tu te corriges de ton avidit\u00e9 au \ngain. Car c\u2019est bien de cela qu\u2019il s\u2019agit. Je cours apr\u00e8s la fortune alors que j\u2019ai des biens \nconsid\u00e9rables49.\n\nChacune des paires (V1 et V2, V3 et V4, V5 et V6) le voit bl\u00e2mer sa compulsion cupide. \nPourquoi aspirer \u00e0 toujours plus ? Il lui faut un d\u00e9nouement.\n\n\u00c9pilogue : servir pour briser l\u2019addiction\n\nSi Sch\u00e9h\u00e9razade a gu\u00e9ri son roi et \u00e9poux de la folie, ici c\u2019est le roi de Serendib qui \nenclenche la cure de Sindbad : \u00ab Il me confia une somptueuse offrande et une lettre pour le \ncalife H\u00e2r\u00fbn ar-Rash\u00eed, ma\u00eetre de Bagdad50 \u00bb. \n\nSon septi\u00e8me et ultime voyage serait une ambassade 51. Le calife de Bagdad l\u2019y  \ncontraint \u2014 comment refuser ? \u2014, oblig\u00e9 qu\u2019il est lui-m\u00eame de rendre le don au monarque \n\n46.  P\u00e9tis de la Croix, Sindabad, 59 (nos soulign\u00e9s). Cette mention figure aussi chez Galland.\n47.  Bencheikh, Sindb\u00e2d de la mer, 371.\n48.  Bencheikh, Sindb\u00e2d de la mer, 441.\n49.  Bencheikh, Sindb\u00e2d de la mer, 455 (nos soulign\u00e9s).\n50.  Bencheikh, Sindb\u00e2d de la mer, 446.\n51.  La version A chez Gerhardt, Voyages, 22 pour son analyse du lien entre V6 et V7. Des discordances \n\nexistent, mais elles n\u2019influencent pas ce qui suit. Il n\u2019est pas \u00e0 exclure que nous soyons en pr\u00e9sence d\u2019un \najout, un genre de post scriptum qui signifie \u00e0 l\u2019auditoire que ces d\u00e9bordements sont termin\u00e9s et que tout est \nd\u00e9finitivement rentr\u00e9 dans l\u2019ordre moral. Son statut diff\u00e8re des couples V1-V2, V3-V4 et V5-V6.", "start_char_idx": 41077, "end_char_idx": 43881, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7bd595d6-0762-411c-a5b6-14d5cebc1cf4": {"__data__": {"id_": "7bd595d6-0762-411c-a5b6-14d5cebc1cf4", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "00c185b4-7fa6-4764-92e3-d18e201cffed", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "b36e8a374fac01c42273f9d55a1425b8140efc7042d842717f0278067fc9f9f7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "32244870-4a06-4454-a9f1-656fbbefdc28", "node_type": "1", "metadata": {}, "hash": "3c98048d946528bb779ec4123bbe7a2258f267cdc20a81d25484e8d6100cbfe7", "class_name": "RelatedNodeInfo"}}, "text": "Cela a amen\u00e9 les \ntraducteurs \u00e0 modifier leurs sources manuscrites : Littmann \u00ab ajoute, \u00e0 titre de variante importante, la version \nA pour la fin du vime et le viime voyage \u00bb (ibid., 23\u201324) ; Lane \u00ab a \u00e9galement combin\u00e9 les deux versions [. . .] Le viime \nvoyage de B est ajout\u00e9 en note \u00bb (ibid., 25). Bencheikh proc\u00e8de \u00e0 une fusion analogue : ambassade califale (A) et \nmonstres marin (B).\n\n\n\n267  \u2022  S\u00e9baStien Garnier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  268\n\nde Serendib. Deux variantes parall\u00e8les viennent clore six journ\u00e9es pass\u00e9es \u00e0 raconter. \nLa premi\u00e8re le voit s\u2019enrichir par la d\u00e9couverte d\u2019un cimeti\u00e8re d\u2019\u00e9l\u00e9phants : la mort des \npachydermes le couvre d\u2019or52. La seconde53, plus \u00e9labor\u00e9e54, le rejette sur une \u00e9ni\u00e8me plage \no\u00f9 il se ravitaille en fruits. Il rallie ensuite une myst\u00e9rieuse communaut\u00e9 de cr\u00e9atures \nlucif\u00e9riennes, au sein de laquelle il passe de longues et prosp\u00e8res ann\u00e9es, avant que sa \nfemme ne le d\u00e9cide \u00e0 regagner son Irak natal.\n\nL\u2019intervention d\u2019un tiers \u2014 l\u2019autorit\u00e9 politique \u2014 le sort de cette spirale vicieuse. \nEn sa qualit\u00e9 d\u2019\u00e9missaire, il ne voyage plus pour satisfaire sa n\u00e9vrose mais pour servir \ndiplomatiquement deux monarques. Il n\u2019est donc plus seulement m\u00fb par l\u2019int\u00e9r\u00eat personnel \nmais par la raison d\u2019\u00c9tat. Sous l\u2019angle psychanalytique, nous dirions qu\u2019il a d\u00e9pass\u00e9 l\u2019instance \ndu Moi pour la coiffer d\u2019un Surmoi. L\u2019encha\u00eenement diabolique est rompu et la morale est \nsauve. Cet explicit permet de rendre la totalit\u00e9 du r\u00e9cit acceptable. Et pourtant . . .\n\nLa \u00ab faim \u00bb justifie-t-elle les moyens ? Quel a pu \u00eatre l\u2019accueil r\u00e9serv\u00e9 \u00e0 ce cycle ? \nQuel \u00ab h\u00e9ros \u00bb est-ce l\u00e0 ? C\u2019est un caract\u00e8re. Sindbad a menti. Sindbad a vol\u00e9. Sindbad a  \ntu\u00e9 \u2014 des coupables comme des innocents. Jamais il ne se repent. Jamais il n\u2019est condamn\u00e9. \nTout au plus promet-il de ne plus recommencer et . . . se parjure. Il n\u2019exprime aucun regret \nen narrant ses aventures \u00e0 une \u00e9lite citadine ? \u00c9voluant dans une trame qui s\u2019apparente \u00e0 \nl\u2019adab, il y d\u00e9veloppe une fonction \u00e9ducative, non pour transmettre un ethos mais en vue \nd\u2019instruire sur le succ\u00e8s55.\n\n\u00ab R\u00e9ussir, se tirer d\u2019affaire, aller plus loin \u00bb56. Ne faudrait-il pas alors voir en lui une \nsatire de ces parvenus capables de tout pour se hisser toujours plus haut57 ? Dans ce cas, il \nincarnerait un anti-h\u00e9ros dissimul\u00e9 sous les habits de la chance \u2014 sa bonne \u00e9toile ne le quitte \npas \u2014 et de la malice. Ce point demeure d\u00e9licat. Les belles-lettres moquent explicitement \nle vice, \u00e0 l\u2019instar des avares58, tandis que notre interpr\u00e9tation traque l\u2019implicite tapi dans \n\n52.  De nouveau il s\u2019en lit un \u00e9cho plus moral chez al-Tan\u016b\u1e2b\u012b, Faraj, 4 : 174\u201376, # 424, \u00ab A\u02bf\u0101na al-f\u012bl \u02bfal\u0101 \nqatl \u1e6fu\u02bfb\u0101n fa-k\u0101fa\u02be\u016bhu bi-m\u0101 a\u0121n\u0101hu \u00bb o\u00f9 c\u2019est en r\u00e9compense pour les avoir d\u00e9barrass\u00e9s d\u2019un serpent que le \nprotagoniste est conduit audit cimeti\u00e8re.", "start_char_idx": 43882, "end_char_idx": 46744, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "32244870-4a06-4454-a9f1-656fbbefdc28": {"__data__": {"id_": "32244870-4a06-4454-a9f1-656fbbefdc28", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7bd595d6-0762-411c-a5b6-14d5cebc1cf4", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "6bc6a140b6a8bd9b4c8b90f5258da166bffccbec7f810f226fc9e48006ab1172", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f32bdcc7-75d8-4f69-8476-e3ae47d0190b", "node_type": "1", "metadata": {}, "hash": "ffdee39b40f79cfc89791a8012c9c56873b021644d6dcafe6dcbbc008c2ccfa2", "class_name": "RelatedNodeInfo"}}, "text": "53.  C\u2019est notamment le texte traduit par Bencheikh.\n54.  Elle remploie et combine des narr\u00e8mes d\u00e9j\u00e0 employ\u00e9s : le radeau entra\u00een\u00e9 par un fleuve sous terre (V6), \n\nle mariage local (V4), ainsi qu\u2019un serpent pr\u00e9dateur (V2 & V3). \n55.  \u00ab Ce faisant, le conte suit la r\u00e8gle de la culture g\u00e9n\u00e9rale du temps, de l\u2019adab [. . .] \u201cInstruisez-vous \u00e0 \n\nl\u2019image de Sindb\u00e2d\u201d, disait la calife. Mais s\u2019instruire de quoi ? [. . .] tout le comportement de Sindb\u00e2d vise \u00e0 \nnous pr\u00e9senter \u00e0 travers lui, non pas un juste qui raisonne, mais un homme qui agit, mieux : un paragon de \nl\u2019efficacit\u00e9. \u00bb Miquel, Sept contes, 82\u201384. \n\n56.  Miquel, Sept contes, 85.\n57.  \u00ab It is that greed [for surplus wealth] that speeds Sinbad on his voyages for, as he points out in introducing \n\neach of his tales, he undertakes his voyages not out of need but for the desire for adventure which is subsumed \nunder and intimately related to the desire to buy and sell: the desire for profitable commercial ventures\u2014\ngreed \u00bb ; Molan, \u00ab Sinbad \u00bb, 246. \u00ab But the story has become, \u201cnot a veritable glorification of navigation and \nmaritime commerce,\u201d but a critique of the disparity between ethics and action. For, the audience, including \nShahrazad\u2019s king, is aware of the cost of Sinbad\u2019s success: the suppression of the merchant\u2019s ethical sensibility \nin his pursuit of material gain \u00bb ; ibid., 247, \u00e0 un b\u00e9mol pr\u00e8s : le cycle peut avoir pr\u00e9c\u00e9d\u00e9 le conte cadre.\n\n58.  \u00ab They are featured in anecdotes and short stories, whose tone is often comique or grotesque \u00bb ; A. \nGhersetti, \u00ab Avarice, in Premodern Literature \u00bb, EI3. Elles raillent tout autant le \u1e6dufayl\u012b pour son abus d\u2019hospitalit\u00e9,", "start_char_idx": 46746, "end_char_idx": 48398, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f32bdcc7-75d8-4f69-8476-e3ae47d0190b": {"__data__": {"id_": "f32bdcc7-75d8-4f69-8476-e3ae47d0190b", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "32244870-4a06-4454-a9f1-656fbbefdc28", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "f4ef69618821d02c24443f9ef9e24a5b35de5b7764267933a929f0b4c78d84fe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c60e6da6-6aba-40dc-a79e-6ebd890af8ad", "node_type": "1", "metadata": {}, "hash": "2035bcd8aca9d9630a538e09c6d5c5e659ff7c6f257089c9ed239b231398c4e0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  268\n\ndes conduites. Sindbad n\u2019est pas ridiculis\u00e9 mais il partage avec les bukhal\u0101\u02be une pathologie \naccumulatrice assum\u00e9e qui g\u00e9n\u00e8re un comportement bl\u00e2mable en le poussant \u00e0 transgresser \nlimite apr\u00e8s limite.  \n\nDe plus, v\u00e9ritable tour de force litt\u00e9raire \u2014 c\u2019est une autobiographie \u2014, il se confie sans \nremords. Il livre le mobile, un irr\u00e9pressible app\u00e9tit de richesses, mais aucun des convives ne \nrit de lui ni ne le d\u00e9savoue : bien au contraire, l\u2019\u00e9merveillement domine59. Son commensal-\nhomonyme a le mot de la fin : \n\n\u00d4 Sindb\u00e2d, \u00f4 terrien, consid\u00e8re ce qui m\u2019est advenu, ce qui s\u2019est pass\u00e9, ce qui en a \u00e9t\u00e9 \nde mon destin. Certes, comme tu l\u2019as dit dans tes vers, tu es pauvre et moi riche, mais \n\u00e0 quel prix !\n\n\u2014 Que Dieu te garde, r\u00e9pondit Sindb\u00e2d le portefaix. Ne me tiens pas rigueur de ce que \nj\u2019ai pu penser injustement de toi60.\n\nCela interroge l\u2019audience m\u00eame. La r\u00e9ception fictive, pour ne pas dire factice, repr\u00e9sente-\nt-elle un contexte r\u00e9aliste ? La morale conclusive fut-elle partag\u00e9e par ceux qui entendirent \nla fin du cycle en d\u2019autres \u00e9poques ? Furent-ils convaincus par ces paroles ? Nous ne \npouvons juger sur pi\u00e8ces. N\u00e9anmoins, nous pensons avoir mis au jour un faisceau de \npropri\u00e9t\u00e9s narratives qui esquissent un horizon critique. C\u2019est dans le silence qui retombe \nune fois la s\u00e9ance lev\u00e9e, apr\u00e8s le \u02bfajab, que s\u2019insinue le doute : la folle course des Voyages ne \nrefl\u00e8te-t-elle pas les angoisses suscit\u00e9es par les dangers que c\u00e8le l\u2019argent, ce corrosif social \nomnipotent ?\n\ntout en lui m\u00e9nageant un droit de r\u00e9ponse, une justification rh\u00e9torique, F. Malti-Douglas, \u00ab \u1e6cufayl\u012b \u00bb, EI2.\n59.  Ainsi r\u00e9agit le \u1e25amm\u0101l : \u00ab . . . plong\u00e9 qu\u2019il \u00e9tait dans le plus grand \u00e9tonnement \u00bb (wa-yata\u02bfajjabu \u0121\u0101yat \n\nal-\u02bfajab, V1) ; \u00ab [. . .] Il songeait aux stup\u00e9fiants dangers \u00bb (wa-huwa yata\u02bfajjabu mimm\u0101 q\u0101s\u0101hu, V2) ; \u00ab [. . .] \nencore sous le coup du r\u00e9cit \u00bb (wa-huwa muta\u02bfajjib mimm\u0101 sami\u02bfahu, V3) ; non traduit (wa-huwa muta\u02bfajjib, \nV4) ; \u00ab \u00e9merveill\u00e9 de ce qu\u2019il venait d\u2019entendre \u00bb (wa-huwa muta\u02bfajjib min \u1e0f\u0101lika al-amr, V5). Ainsi r\u00e9agissent \nles autres invit\u00e9s : \u00ab . . . au grand \u00e9merveillement de ses amis \u00bb (ta\u02bfajjab\u016b min \u1e0f\u0101lika, V2) ; \u00ab [. . .] \u00e0 l\u2019assembl\u00e9e \n\u00e9merveill\u00e9e par ce qu\u2019elle avait entendu \u00bb (wa-hum yata\u02bfajjab\u016bn min tilka al-\u1e25ik\u0101ya, V3) ; \u00ab [. . .] la t\u00eate pleine \ndes aventures \u2014 aussi \u00e9tranges les unes que les autres \u2014 \u00bb (wa-hum muta\u02bfajjib\u016bn \u0121\u0101yat al-\u02bfajab, V4) ; \u00ab Tous \n\u00e9taient au comble de l\u2019\u00e9merveillement \u00bb (wa-hum muta\u02bfajjib\u016bn min \u1e0f\u0101lika \u0121\u0101yat al-\u02bfajab, V6).\n\n60.  Bencheikh, Sindb\u00e2d de la mer, 466.", "start_char_idx": 48403, "end_char_idx": 51029, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c60e6da6-6aba-40dc-a79e-6ebd890af8ad": {"__data__": {"id_": "c60e6da6-6aba-40dc-a79e-6ebd890af8ad", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f32bdcc7-75d8-4f69-8476-e3ae47d0190b", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "d3cf456d18de6d78af4404653b689c1be7ebab36e91be03265a692ca4be2f7fd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fafb4c9d-7730-4790-92e4-38f1c9a6310c", "node_type": "1", "metadata": {}, "hash": "bb4810579d94f33e4786c87e75e28b77420577a8d27dc019c8797e83924accac", "class_name": "RelatedNodeInfo"}}, "text": "269  \u2022  S\u00e9baStien Garnier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  270\n\nBibliographie\n\nManuscrits consult\u00e9s\n\nBayerische Staatsbibliothek : Fran\u00e7ois P\u00e9tis de la Croix (trad.), Histoire arabe de Sindbad le \nmarin, ms. BSB-Hss Cod. Gall. 799.\n\nBiblioth\u00e8que nationale de France : mss Ar 3615, 3645, 3646, 3647, 3648, 3649, 3667 et 5176.\n\nCleveland Public Library : Fran\u00e7ois P\u00e9tis de la Croix (trad.), Histoire arabe de Sindabad le \nmarin (texte arabe, interligne en latin et traduction en fran\u00e7ais, avec index lexical), \nms. W 385.3A-P445h. \n\nStaatsbibliothek zu Berlin : mss Gotha orient. 2650, 2651, Diez A oct. 185 (= 9181)] et We 1730 \n(= 9182). \n\nSources primaires\n\nAlf layla wa-layla. Beyrouth : D\u0101r \u1e62\u0101dir, 1999.\n\nAlf Layla wa-Layla or The Arabian Nights Entertainments, in the Original Arabic. \u00c9dit\u00e9 par \nA\u1e25mad b. Mu\u1e25ammad al-Yaman\u012b al-\u0160irw\u0101n\u012b. Calcutta : Pereira, 1814 [= Calcutta I]. \n\nAlf layla wa-layla. \u00c9dit\u00e9 par William Hay Macnaghten. Calcutta : Thacker and Co, 1840  \n[= Calcutta II].\n\nAlf layla wa-layla. \u00c9dit\u00e9 par Sa\u02bf\u012bd \u02bfAl\u012b l-\u1e2au\u1e63\u016b\u1e63\u012b. B\u016bl\u0101q, 1280/1863. R\u00e9imprim\u00e9 : Le Caire : \nal-Ma\u1e6dba\u02bfa wa-l-maktaba al-sa\u02bf\u012bdiyya, 1935.\n\nBencheikh, Jamal Eddine, et Andr\u00e9 Miquel, trad. Les mille et une nuits. Paris : Gallimard, 2006. \nVoir aussi : Jamal Eddine Bencheikh, trad. Les mille et une nuits IV. Sindb\u00e2d de la mer \net autres contes. Paris : Gallimard, 2001. \n\nLangl\u00e8s, Louis, \u00e9d. et trad. Les voyages de Sind-B\u00e2d le marin et Les ruses des femmes.  \nParis : Imprimerie royale, 1814.\n\nP\u00e9tis de la Croix, Fran\u00e7ois, trad. Sindabad le marin. Traduction in\u00e9dite de 1701. \u00c9dit\u00e9 par \nAboubakr Chra\u00efbi et Ulrich Marzolph. Paris : espaces&signes, 2016. \n\nAl-Tan\u016b\u1e2b\u012b. Kit\u0101b al-Faraj ba\u02bfda al-\u0161idda. \u00c9dit\u00e9 par \u02bfAbb\u016bd al-\u0160\u0101lj\u012b. Beyrouth : D\u0101r \u1e62\u0101dir, 1987.\n\nLitt\u00e9rature secondaire\n\nBellino, Francesca. \u00ab Another Manuscript of P\u00e9tis de la Croix\u2019s Histoire arabe de Sindabad  \nle marin. A Possible Sub-family in the Fluid Transmission of the Story \u00bb. Quaderni di \nStudi Arabi, n.s., 12 (2017) : 103\u201332.", "start_char_idx": 51033, "end_char_idx": 53066, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fafb4c9d-7730-4790-92e4-38f1c9a6310c": {"__data__": {"id_": "fafb4c9d-7730-4790-92e4-38f1c9a6310c", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c60e6da6-6aba-40dc-a79e-6ebd890af8ad", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "ac70b0e02507e081bc7989457be5810cc4bfdce93de6db29e9e95e7a984be0ee", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e744414a-a71f-41df-be14-f5c8ca6495f1", "node_type": "1", "metadata": {}, "hash": "40627534e13511bef0a1f5fb11cd4c79de9e371929a3759f93a6ae200788459b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nDans le ventre de l\u2019histoire : Sindbad le marin  \u2022  270\n\n\u2014\u2014\u2014. \u00ab I sette viaggi di Sindb\u0101d il marinaio. Un romanzo arabo nelle Mille e una notte \u00bb. Dans \nParadossi delle Notti. Dieci studi su Le mille e una notte, \u00e9dit\u00e9 par Leonardo Capezzone \net Elisabetta Benigni, 101\u201329. Pise : Fabrizio Serra Editore, 2015.\n\n\u2014\u2014\u2014. \u00ab I viaggi di Sindb\u0101d tra Oriente e Occidente, medioevo et modernit\u00e0. Materiali inediti e \nnuove prospettive di ricerca \u00bb. (\u00e9ds), Linee storiografiche e nuove prospettive di ricerca. \nXI Colloquio Internazionale Medioevo romanzo e orientale, \u00e9dit\u00e9 par Francesca Bellino, \nEliana Creazzo et Antonio Pioletti, 141\u201367. Soveria Mannelli : Rubbettino Editore, 2019.\n\nBraida, Emanuela. \u00ab Christian Arabic and Gar\u0161\u016bn\u012b Versions of Sindbad the Sailor.  \nAn Overview \u00bb. Polish Journal of the Arts and Culture, n.s., 3, no 1 (2016) : 7\u201328. \n\nCanard, Marius. \u00ab Les aventures d\u2019un prisonnier arabe et d\u2019un patrice byzantin \u00e0 l\u2019\u00e9poque des \nguerres bulgaro-byzantines \u00bb. Dumbarton Oaks Papers 9/10 (1956) : 49\u201372. \n\nCasanova, Paul. \u00ab Notes sur les voyages de Sindb\u00e2d le marin \u00bb. Bulletin de l\u2019Institut fran\u00e7ais \nd\u2019arch\u00e9ologie orientale 20 (1920) : 113\u201399.\n\nCollectif. \u00ab Sindb\u00e2d the Seaman and Sindb\u00e2d the Landman, 179 (Burton from the Calcutta II \nedition) \u00bb. Dans The Arabian Nights Encyclopedia, \u00e9dit\u00e9 par Ulrich Marzolph et Richard \nvan Leeuwen, 383\u201389. Santa Barbara, CA : ABC-CLIO, 2004.\n\nGoeje, Michael Jan de. \u00ab De Reizen van Sindebaad \u00bb. De Gids 53 (1889) : 278\u2013312.\n\nGarcin, Jean-Claude. \u00ab Le passage des anciennes \u00e0 de nouvelles Mille et une nuits au  \nxve si\u00e8cle \u00bb. M\u00e9di\u00e9vales 64 (2013) : 74\u201390.\n\n\u2014\u2014\u2014. Pour une lecture historique des Mille et une nuits. Essai sur l\u2019\u00e9dition de B\u016bl\u0101q (1835). \nArles : Actes Sud, 2013.\n\nGerhardt, Mia Irene. The Art of Story-Telling. A Literary Study of the Thousand and One \nNights. Leyde : Brill, 1963.\n\n\u2014\u2014\u2014. Les voyages de Sindbad le marin. Utrecht : Kemink en Zoon, 1957. \n\nGhersetti, Antonella. \u00ab Avarice, in Premodern Literature \u00bb. EI3. \n\nGreimas, Algirdas Julien. S\u00e9mantique structurale. Paris : Larousse, 1966.\n\nGuillaume, Jean-Patrick. \u00ab Sindb\u0101d al-\u1e24ak\u012bm \u00bb. EI2.\n\nKilito, Abdelfattah. L\u2019\u0153il et l\u2019aiguille. Essais sur les Mille et une nuits. Paris : La D\u00e9couverte, \n1992.\n\nMalti-Douglas, Fedwa. \u00ab \u1e6cufayl\u012b \u00bb. EI2.\n\nMarzolph, Ulrich. \u00ab An Early Persian Precursor to the Tales of Sindb\u0101d the Seafaring \nMerchant \u00bb. Zeitschrift der deutschen morgenl\u00e4ndischen Gesellschaft 167, no 1 (2017) : \n127\u201341.", "start_char_idx": 53071, "end_char_idx": 55547, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e744414a-a71f-41df-be14-f5c8ca6495f1": {"__data__": {"id_": "e744414a-a71f-41df-be14-f5c8ca6495f1", "embedding": null, "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8417", "node_type": "4", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "96c6289f4a5a3f7e378434566aecd87c0757ef5a4f0605b141a7ee0cfcc659bd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fafb4c9d-7730-4790-92e4-38f1c9a6310c", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "06d78785587fd3f989aa8af26894c467fb575eb570b2572d7288d2761b70d8e9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "830d760a-063c-474a-a4cb-774f056a4773", "node_type": "1", "metadata": {}, "hash": "47224d2e6b3c6332133a2f4201ad7c687b41c115ae2bbaf776f921846a289b10", "class_name": "RelatedNodeInfo"}}, "text": "271  \u2022  S\u00e9baStien Garnier\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u2014\u2014\u2014. \u00ab Sindb\u0101d \u00bb. EI2 .\n\nMiquel, Andr\u00e9. Sept contes des Mille et une nuits ou Il n\u2019y a pas de conte innocent. Paris : \nSindbad, 1981.\n\nMolan, Peter D. \u00ab Sinbad the Sailor. A Commentary on the Ethics of Violence \u00bb. Journal of the \nAmerican Oriental Society 98, no 3 (1978) : 237\u201347. R\u00e9imprim\u00e9 dans The Arabian Nights \nReader, \u00e9dit\u00e9 par Ulrich Marzolph, 327\u201346. D\u00e9troit : Wayne State University Press, 2006.\n\n\u00d6zkan, Hakan. Narrativit\u00e4t im Kit\u0101b al-Fara\u01e7 ba\u02bfda \u0161-\u0161idda des Ab\u016b \u02bf Al\u012b al-Mu\u1e25assin at-Tan\u016b\u1e2b\u012b. \nEine literaturwissenschaftliche Studie abbasidischer Prosa. Berlin : Klaus Schwarz, 2008.\n\nPicot, Jean-Pierre. \u00ab Dynamique et r\u00e9p\u00e9titivit\u00e9 dans les Mille et une nuits ou les Sept voyages \nde Sindbad le Marin ont-ils un \u201csens\u201d ? \u00bb. Litt\u00e9ratures 23 (1990) : 33\u201346.\n\nPomerantz, Maurice A. \u00ab Tales from the Crypt. On Some Uncharted Voyages of Sindbad the \nSailor \u00bb. Narrative Culture 2, no 2 (2015) : 250\u201369.\n\nVan Gelder, Geert Jan. \u00ab Banquet \u00bb. EI3.\n\n\u2014\u2014\u2014. \u00ab To Eat or Not to Eat Elephant. A Travelling Story in Arabic and Persian Literature \u00bb. \nBulletin of the School of Oriental and African Studies 66, no 3 (2003) : 419\u201330.\n\nWensinck, Arent Jan, et Joseph Sadan. \u00ab Khamr \u00bb. EI2.", "start_char_idx": 55551, "end_char_idx": 56788, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "830d760a-063c-474a-a4cb-774f056a4773": {"__data__": {"id_": "830d760a-063c-474a-a4cb-774f056a4773", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e744414a-a71f-41df-be14-f5c8ca6495f1", "node_type": "1", "metadata": {"identifier": "alusur-8417", "author": "Garnier, S\u00e9bastien", "title": "Dans le ventre de l\u2019histoire: Sindbad le marin ou la satire du glouton?", "date": "2020-10-01", "file": "alusur-8417.pdf"}, "hash": "910192bed0766e7d3fd2b06877c9c6fe18048a3e9cce5ce34b9309dbdbe6e5cc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ba85d558-0598-4928-8c8e-1452532b5d3d", "node_type": "1", "metadata": {}, "hash": "2955708fd4b95629c976819871edd029938a275743b71f27ab96234dae5bcd77", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 272-296\n\n  Adab without the Crusades: \nThe Inebriated Solidarity of a Young Officer\u2019s  \n\nHunting Epistle*\n\nMatthew L. Keegan\nBarnard College of Columbia University,  \n\nNew York\n\n(mlkeegan@barnard.edu)\n\nAbstract\nThe adab of the sixth/twelfth century is most often viewed through the lens of the counter-Crusade and the \n\u201cSunni revival.\u201d It is generally assumed that Muslim solidarity was constructed through shared piety and an \nevocation of the pristine Islamic past. The hunting epistle of Yaghmur b. \u02bf\u012as\u0101 al-\u02bfUkbar\u012b (d. ca. 558/1163) offers a \ndifferent perspective on how solidarity was imagined. It depicts a drunken feast, followed by a multiday hunting \nexpedition, followed by a second drunken feast. Whereas these inebriated activities are full of fellowship, the \nreturn to God-fearing piety at the end of the epistle is marked by loneliness and alienation. Reading adab \nwithout the framework of the Crusades offers an opportunity to rethink the sensibilities of the period while \ncontributing to our knowledge of adab texts written by authors whose works usually do not survive. Yaghmur\u2019s \nepistle is preserved in the adab anthology of \u02bfIm\u0101d al-D\u012bn al-I\u1e63fah\u0101n\u012b and attributed to an Arabized Turkish \nmilitary officer who is otherwise unknown, but the anthologist claims to have edited the epistle, which suggests \nthat Yaghmur is actually a coauthor.\n\n* This article is dedicated to Michael Cook as a small token of my appreciation for organizing the Holberg \nSeminar and inviting me to participate. The intellectual fruitfulness of our annual meetings, as well as the \nlasting friendships and solidarities that developed from that seminar, have been crucial to my development \nas a scholar. This article is testament to that fact. The essay was originally part of a paper that I presented at \nNYU Abu Dhabi during a workshop organized by Christian Mauder, another Holbergian. The first part of that \npaper forms a companion article, which is forthcoming in the journal Intellectual History of the Islamicate \nWorld and is entitled \u201cRethinking Poetry as (Anti-Crusader) Propaganda: Licentiousness and Cross-Confessional \nPatronage in the \u1e2aar\u012bdat al-Qa\u1e63r.\u201d This article and, to some degree or other, all my scholarly work have also \nbeen greatly enriched by a fateful semester in the spring of 2011 during which I took Michael\u2019s famous seminar \non the Islamic scholarly tradition. For the warmth and rigors of those experiences and for much else besides, \nI am grateful. Thanks are also due to Guy Ron-Gilboa, Perla Alvarez, and the anonymous reviewers for their \nexcellent comments on an earlier draft of this essay. The remaining oversights and errors are entirely my own.\n\n\u00a9 2020 Matthew L. Keegan. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:mlkeegan%40barnard.edu?subject=\n\n\n273  \u2022  Matthew L. Keegan\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nWe turned against passion and swore ourselves to God-fearing devotion. We \ntook refuge in the realm of right conduct and donned the armor of good \nbehavior. We rectified our past faults and dreaded useless activity. We were \nafflicted with parting from that company and were driven to estrangement \nfrom those companions. . . . This is the story of the Passing Days (al-ayy\u0101m) \namong humankind and their effects on both elites and common folk. Their \npleasures are like dreams and their wakefulness is like sleep. May God make \nus among those who triumph with everlasting Paradise.\n\n\u2014Yaghmur b.", "start_char_idx": 47, "end_char_idx": 3827, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ba85d558-0598-4928-8c8e-1452532b5d3d": {"__data__": {"id_": "ba85d558-0598-4928-8c8e-1452532b5d3d", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "830d760a-063c-474a-a4cb-774f056a4773", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "aa7228729b6f02090601101f297bba2055c61853cb805d0a3f8ca02dee927158", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a8e3750f-dc56-4544-a26d-2e4c7129b2e2", "node_type": "1", "metadata": {}, "hash": "d897cc10ba3beba8954b60e2c2d2683df9ff0beb81ec865f6dce40c94a51f345", "class_name": "RelatedNodeInfo"}}, "text": "May God make \nus among those who triumph with everlasting Paradise.\n\n\u2014Yaghmur b. \u02bf \u012as\u0101, Ris\u0101la \u1e6dardiyya, in Khar\u012bdat al-qa\u1e63r1\n\nThus ends the hunting epistle (ris\u0101la \u1e6dardiyya) attributed to a young military officer in Damascus named Yaghmur b. \u02bf\u012as\u0101 al-\u02bfUkbar\u012b (d. ca. 558/1163).2 The epistle, whose problematic authorship is discussed below and which comes to thirty-six pages in \nprint, is an account of a drinking party and a wine-soaked ten-day hunting expedition, \nfollowed by a second drinking party that lasts several days. The epistle\u2019s turn to God-fearing \ndevotion and good behavior in its final passage evokes in the narrator a sense of loneliness, \nnostalgia, and estrangement (ghurba). Although the inebriated activities of hunting and \nfeasting are described in the final lines of the epistle as \u201cuseless activity\u201d (\u1e25\u0101bi\u1e6d al-\u02bfamal), \nthey are nevertheless considered occasions of solidarity throughout the rest of the epistle. \nAscetic piety, by contrast, appears in the passage quoted above as something that leads \nto a breakdown in companionship. At the same time, Yaghmur portrays the period of \nfellowship, drinking, hunting, and dispersal as an \u201caccount of the Passing Days among \nhumankind\u201d (s\u012brat al-ayy\u0101m f\u012b al-an\u0101m). It is therefore not simply a story of Yaghmur\u2019s \npersonal experience but a more general account of fleeting pleasures in the face of the \nterrible triumvirate of Time (al-zam\u0101n), Fickle Fortune (al-dahr), and the Passing Days \n(al-ayy\u0101m).3 Yaghmur\u2019s epistle begins by urging the reader to face the uncertainties of Fate \n(al-qadar) by seizing the day (ightin\u0101m al-\u02bfumr), but it ends with the recognition that all \n\n1.  \u02bf Im\u0101d al-D\u012bn al-I\u1e63fah\u0101n\u012b, Khar\u012bdat al-qa\u1e63r wa-jar\u012bdat ahl al-\u02bfa\u1e63r (Levant), ed. S. Fay\u1e63al (Damascus: al-Ma\u1e6dba\u02bfa \nal-H\u0101shimiyya, 1955), 1:389. The Khar\u012bda is modeled on earlier, geographically organized adab anthologies and \nis divided into four unequal sections by \u02bfIm\u0101d al-D\u012bn himself: (1) Baghdad and its environs, (2) the Persian East, \nincluding I\u1e63fah\u0101n and Khur\u0101s\u0101n, (3) the Levant (al-Sh\u0101m), which includes Mosul and the Arabian Peninsula, \nand (4) Egypt and the West (al-Maghrib), including Sicily. Teams from Iraq, Iran, Syria, Egypt, and Tunisia have \nedited the anthology piecemeal over the course of decades, between 1951 and 1999, each addressing the portion \nof the anthology that covers their own region. I cite the Khar\u012bda throughout the article by noting the region of \nthe edition in parentheses (Iraq, Levant, East, Egypt, or West). For the geographically organized anthology of \nal-Tha\u02bf\u0101lib\u012b (d. 429/1039) and the history of adab anthologies more generally, see B. Orfali, The Anthologist\u2019s \nArt: Ab\u016b Man\u1e63\u016br al-Tha\u02bf\u0101lib\u012b and His \u201cYat\u012bmat al-Dahr\u201d (Leiden: Brill, 2016).\n\n2.  Although the edition of the text has \u02bfIm\u0101d al-D\u012bn say that Yaghmur\u2019s death took place in 508 or 509, this \nis impossible. Khar\u012bda (Levant), 1:354. \u02bfIm\u0101d al-D\u012bn met Yaghmur when he visited Damascus in 562/1166\u201367 \nor 571/1175\u201376, and he apparently completed the Khar\u012bda in 572/1176\u201377.", "start_char_idx": 3747, "end_char_idx": 6784, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a8e3750f-dc56-4544-a26d-2e4c7129b2e2": {"__data__": {"id_": "a8e3750f-dc56-4544-a26d-2e4c7129b2e2", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ba85d558-0598-4928-8c8e-1452532b5d3d", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "af6add6757d8f9d76ceee4ef5d33b0dd557f5fae6219c3731082c05df7785b15", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "598dce93-a4e7-41c6-a539-f0374aab0f83", "node_type": "1", "metadata": {}, "hash": "1eec4219bd3066f3bf308f9127a3576dedb3b107d75d6fa7138fc1d0d94f7d07", "class_name": "RelatedNodeInfo"}}, "text": "Thus, as Jaakko H\u00e4meen-Anttila \nhas pointed out, Yaghmur must have died either in 568\u201369/1172\u201374 or in 558\u201359/1162\u201364. J. H\u00e4meen-Anttila, \nMaqama: A History of a Genre (Wiesbaden: Harrassowitz, 2002), 214. \n\n3.  I use capitalized translations in instances in which I take the words to be personified.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAdab without the Crusades: Inebriated Solidarity  \u2022  274\n\nthings come to an end and that the pleasures of this earthly life are as though they were  \nin a dream. \n\nAt first glance, Yaghmur\u2019s epistle seems to be negotiating two diametrically opposed \nresponses to the shortness of human life: one can either seize the day or turn to asceticism \nin hope for the next life. On closer inspection, however, the two responses are not truly \nopposed to one another in the epistle but rather temporally mediated. There is a time to \nseize the day and enjoy the pleasures of life with one\u2019s companions, and there is a time for \nturning to righteous conduct. The loneliness that comes along with asceticism and good \nbehavior suggests that social solidarity is undergirded by shared pleasures rather than \nshared piety. At the same time, the concern for Islam and the next life is never truly absent, \neven as the characters in the epistle indulge in earthly pleasures, which are described as a \nkind of earthly version of Islamic paradise.\n\nYaghmur\u2019s epistle was written sometime in the latter half of what I call the \u201clong sixth/\ntwelfth century,\u201d a term that I have coined to refer to the century and a half between the \nFrankish conquest of Jerusalem in 492/1099 and the fall of Baghdad to the Mongols in \n656/1258. The history of this period is well known because it is the era of the Crusades. By \ncontrast, the adab of the long sixth/twelfth century has received scant attention, perhaps \nbecause it sits awkwardly between the lifetime of al-\u1e24ar\u012br\u012b (d. 516/1122) and the Mamluk \nperiod.4 Al-\u1e24ar\u012br\u012b\u2019s Maq\u0101m\u0101t were once the boundary beyond which scholars of Classical \nArabic literature deigned not to tread because of the supposed decadence and dullness of \nthe material found in the later, \u201cpostclassical\u201d period. Although scholars of Mamluk-era \nadab have successfully revitalized interest in the so-called decadent period, the long sixth/\ntwelfth century remains largely unstudied.5 The major exception to this trend is the adab \n(both poetry and prose) written about the Crusades. For example, the Kit\u0101b al-I\u02bftib\u0101r (Book \nof Contemplation) of Us\u0101ma b. Munqidh (d. 584/1188) has been translated into English twice \nin the past century precisely because it is a source for the Muslim response to the Crusades, \nbut major adab figures such as al-Wahr\u0101n\u012b (d. 565/1179) and Bulbul al-Ghar\u0101m al-\u1e24\u0101jir\u012b  \n(d. 632/1235) are scarcely recognizable, even among specialists in Classical Arabic.6 \n\n4.  S. von Hees, ed., In\u1e25i\u1e6d\u0101\u1e6d\u2014The Decline Paradigm: Its Influence and Persistence in the Writing of Arab \nCultural History (W\u00fcrzburg: Ergon, 2017); M. Cooperson, \u201cThe Abbasid \u2018Golden Age\u2019: An Excavation,\u201d Al-\u02bfU\u1e63\u016br \nal-Wus\u1e6d\u0101 25 (2017): 41\u201365. These two recent sources and the bibliographies they supply suggest the fruitfulness \nof this reevaluation.\n\n5.  T. Bauer, \u201c\u2018Ayna h\u0101dh\u0101 min al-Mutanabb\u012b!\u2019: Toward an Aesthetic of Mamluk Literature,\u201d Maml\u016bk Studies \nReview 17 (2013): 5\u201322.\n\n6.", "start_char_idx": 6785, "end_char_idx": 10088, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "598dce93-a4e7-41c6-a539-f0374aab0f83": {"__data__": {"id_": "598dce93-a4e7-41c6-a539-f0374aab0f83", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a8e3750f-dc56-4544-a26d-2e4c7129b2e2", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "91c60b25b612c1afe53ea0ec035f07823c82cb7ccd71ce2eff85e5e3b4bd66bd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8d710c76-041a-4aa6-ba9a-47ce105ff625", "node_type": "1", "metadata": {}, "hash": "e156b83f3beb76b9440b6ebd40c6416e0a23ec2c933518901683031a3be43c84", "class_name": "RelatedNodeInfo"}}, "text": "6.  Nizar Hermes has made a similar point regarding Ibn al-Qaysar\u0101n\u012b (d. 548/1153), whom modern scholars \ntend not to recognize even though he was one of the most famous and important poets of his era. N. Hermes, \n\u201cThe Poet(ry) of Frankish Enchantment: The Ifranjiyy\u0101t of Ibn Qaysar\u0101n\u012b,\u201d Middle Eastern Literatures 20 \n(2017): 267\u201387. The translations of Us\u0101ma b. Munqidh are The Book of Contemplation, trans. P. Cobb (London: \nPenguin Books, 2008), and An Arab-Syrian Gentleman and Warrior in the Period of the Crusades, trans. P. K. \nHitti (New York: Columbia University Press, 1929), reprinted several times. A small amount of work has been \ndone on al-Wahr\u0101n\u012b; e.g., E. K. Rowson, \u201cParody in Arabic Adab: The Ras\u0101\u02beil of al-Wahr\u0101n\u012b\u201d (unpublished paper); \nH. F\u00e4hndrich, \u201cParodie im \u2018Mittelalter\u2019: Aus einem Werk des M. B. Mu\u1e25riz al-Wahr\u0101n\u012b (gest. 1179\u201380),\u201d in \nFestschrift Ewald Wagner zum 65. Geburtstag, ed. W. Heinrichs and G. Schoeler, 439\u201346 (Beirut: Franz Steiner, \n1994); al-Wahr\u0101n\u012b, Man\u0101m\u0101t al-Wahr\u0101n\u012b wa-maq\u0101m\u0101tuhu wa-ras\u0101\u02beiluhu, ed. I. Sha\u02bfl\u0101n and M. Naghash (K\u00f6ln: \n\n\n\n275  \u2022  Matthew L. Keegan\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Euro-American fixation with the Crusades creates both a selection bias in favor of \nCrusade-related material and an incitement to a particular mode of discourse about the \nCrusades to the exclusion of other cultural and political concerns. One of the assumptions \nunderpinning the modern discourse on the long sixth/twelfth century is that Islamic \npolitical ideology in this period was constructed and reinforced through a commitment to \nascetic piety and to an imagined community rooted in the early Islamic past. Summing up \nseveral scholarly contributions on this topic, Daniella Talmon-Heller states that scholars \nhave established \u201ca firm link between personal piety and enlistment to the defense of \nDar al-Islam.\u201d7 Solidarity in the era of the Crusades has thus generally been imagined as \na kind of \u201cmoralistic community\u201d that was established through \u201cpropaganda\u201d focused on \n\u201casceticism, humility . . . and sincere personal religiosity.\u201d8 \n\nGiven these assumptions about the centrality of personal piety in the counter-Crusade, \nthere is a tendency to read the adab of the period either as propaganda or as an expression \nof the \u201cSunni revival.\u201d Although the framework of the Sunni revival has been called into \nquestion, there remains a tendency to see the long sixth/twelfth century as an age of \nreligious fervor.9 In particular, scholars have trained their attention on texts that urge \nascetic piety and seek to portray counter-Crusading heroes such as Saladin as ascetic \nwarriors. I have argued against using the term \u201cpropaganda\u201d and its conceptual apparatus \nin a companion article entitled \u201cRethinking Poetry as (Anti-Crusader) Propaganda.\u201d \nPropaganda and related terms like censorship do not effectively capture the ways in which \npoetry circulated as an elite discourse during this period, and they do not take account of \nthe wide variety of topics addressed in adab. A survey of the era\u2019s poetry suggests that this \nwas not an age that was single-mindedly focused on the counter-Crusade and the Sunni \nrevival but one that was full of Shi\u02bfite poets, cross-confessional patronage networks, and \nlicentious poetry.10\n\nYaghmur\u2019s epistle represents a further opportunity to rethink the adab production of \nthis period because Yaghmur foregrounds the rather un-ascetic behaviors of drinking and \nhunting.", "start_char_idx": 10086, "end_char_idx": 13553, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8d710c76-041a-4aa6-ba9a-47ce105ff625": {"__data__": {"id_": "8d710c76-041a-4aa6-ba9a-47ce105ff625", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "598dce93-a4e7-41c6-a539-f0374aab0f83", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "09c55f1313c4e1c9ad3e7f1b6e553eb7a58bbcdcdd07fb182d78fd2c5327f26a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "103a8b64-569a-435f-8943-802a7c9b0a53", "node_type": "1", "metadata": {}, "hash": "a29164760c32c1a78d61769a3110b5dd6228c0e0ee88cbbbc4557678929e7f58", "class_name": "RelatedNodeInfo"}}, "text": "The epistle is preserved in \u02bfIm\u0101d al-D\u012bn al-I\u1e63fah\u0101n\u012b\u2019s (d. 597/1201) massive adab \nanthology, Khar\u012bdat al-qa\u1e63r wa-jar\u012bdat ahl al-\u02bfa\u1e63r (The palace\u2019s perfect pearl and the register \n\nMansh\u016br\u0101t al-Jamal, 1998). It should be noted that the date of the author\u2019s death on the cover of this edition is \ngiven as 1575 CE, which is incorrect.\n\n7.  D. Talmon-Heller, \u201cHistorical Motifs in the Writing of Muslim Authors of the Crusading Era,\u201d in The \nCrusader World, ed. A. Boas, 378\u201390 (New York: Routledge, 2016), 378. Surveys of this material can also be found \nin O. Latiff, The Cutting Edge of the Poet\u2019s Sword: Muslim Poetic Responses to the Crusades (Leiden: Brill, 2017).\n\n8.  Talmon-Heller, \u201cHistorical Motifs,\u201d 385. For a more detailed discussion of this point, see Keegan, \n\u201cRethinking Poetry.\u201d\n\n9.  A. C. S. Peacock summarizes this brand of revisionist scholarship and demonstrates that the Seljuks \nwere pragmatists who, whatever their personal feelings, did not seek to enforce religious conformity. Sunni \nfactionalism seems to have presented a bigger problem than sectarian disputes did. Peacock, The Great Seljuk \nEmpire (Edinburgh: Edinburgh University Press, 2015), 247\u201385. Stephennie Mulder has offered a cogent critique \nof a sectarian paradigm for reading \u02bf Alid shrines in the long sixth/twelfth century, but due to her focus on certain \nkinds of sources and materials, she characterizes the atmosphere of the age as one of religious excitement. \nMulder, Shrines of the \u02bfAlids in Medieval Syria (Edinburgh: Edinburgh University Press, 2014), 3\u20134.\n\n10.  Keegan, \u201cRethinking Poetry.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAdab without the Crusades: Inebriated Solidarity  \u2022  276\n\nof the people of the present age), which covers sixteen volumes in print and is devoted \nalmost exclusively to poetry. \u02bfIm\u0101d al-D\u012bn calls Yaghmur an \u201cArabized Turk (min muwallad\u012b \nal-atr\u0101k) and one of Damascus\u2019s well-known military men (umar\u0101\u02beih\u0101 al-ma\u02bfr\u016bf\u012bn).\u201d11 What \nthis epistle apparently represents is a text originally composed by someone who was part of \na broader military elite but who was marginal to the world of adab and Arabic scholarship. \nWe seem to have no other record of this Yaghmur, a level of obscurity to which I will return \nbelow.12\n\nOf course, one can easily find medieval sources that laud the ascetic piety of Muslim \nwarriors or of counter-Crusaders like Saladin (d. 589/1193) and N\u016br al-D\u012bn (d. 569/1174). \nA chronicle like Ab\u016b Sh\u0101ma\u2019s (d. 665/1268) Kit\u0101b al-Raw\u1e0datayn f\u012b akhb\u0101r al-dawlatayn \nal-N\u016briyya wa-l-\u1e62al\u0101\u1e25iyya portrays these two rulers as entirely devoted to austere piety \nand the pursuit of jihad. For example, Ab\u016b Sh\u0101ma relates the story of a certain pious recluse \nwho asked N\u016br al-D\u012bn why he played polo, saying, \u201cI did not think that you would engage in \nfrivolity and play, and torture your horses without some religious benefit (f\u0101\u02beida d\u012bniyya).\u201d13 \nN\u016br al-D\u012bn explains that in the seasons when they are not actively waging jihad, the horses \nbecome listless and lose the ability to charge and retreat in battle unless they are made \nto exercise.", "start_char_idx": 13554, "end_char_idx": 16631, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "103a8b64-569a-435f-8943-802a7c9b0a53": {"__data__": {"id_": "103a8b64-569a-435f-8943-802a7c9b0a53", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8d710c76-041a-4aa6-ba9a-47ce105ff625", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "cabd8bf9d5d09f8c5e40d057199e662b168ff8ce23a7685b8dff56fdbfe70784", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1d2a539d-922a-4c42-ba9f-f6b38188ee11", "node_type": "1", "metadata": {}, "hash": "3dcc34ba32c55787c11d90d6a2b97f4f35c5bee67a399d6b3d6958f5df9db342", "class_name": "RelatedNodeInfo"}}, "text": "Through this anecdote, the historian Ab\u016b Sh\u0101ma cultivates an image of N\u016br \nal-D\u012bn in which activities that might be associated with rest, amusement, and pleasure \nare all inscribed within an economy of the f\u0101\u02beida d\u012bniyya. \u02bfIm\u0101d al-D\u012bn al-I\u1e63fah\u0101n\u012b, the \nanthologist who included Yaghmur\u2019s epistle in his Khar\u012bda, also participated in this form of \nascetic image cultivation on behalf of his patrons. For instance, \u02bfIm\u0101d al-D\u012bn composed the \nfollowing quatrain in the voice of his patron N\u016br al-D\u012bn upon the latter\u2019s request: \n\nI vow that I have no goal except jihad.   \nRepose in anything else is burden for me. \nStriving achieves nothing without seriousness (jidd).  \nLife without the seriousness of jihad is a [mere] game.14\n\nThese snapshots of ascetic fervor insist upon subordinating amusement, idleness, and \npleasure to the goals of jihad. By stark contrast, Yaghmur\u2019s epistle considers pleasure \nand piety to be compatible impulses that are suitable for different moments or stages \nof life. Hunting and drinking with one\u2019s companions are not conceived of as part of a \n\n11.  Khar\u012bda (Levant), 1:354.\n12.  H\u00e4meen-Anttila also discusses the tantalizing possibility of identifying this Yaghmur with another \n\nYaghmur who died around the same time and whom Ibn \u02bfAs\u0101kir calls al-faq\u012bh al-muqri\u02be. Were such an \nidentification confirmed, it would shed yet further light on the mock-asceticism of this epistle. H\u00e4meen-Anttila, \nMaqama, 214. \n\n13.  Ab\u016b Sh\u0101ma, Kit\u0101b al-Raw\u1e0datayn f\u012b akhb\u0101r al-dawlatayn al-N\u016briyya wa-l-\u1e62al\u0101\u1e25iyya, ed. I. al-Zaybaq \n(Beirut: Mu\u02beassasat al-Ris\u0101la, 1998), 1:35.\n\n14. Ab\u016b Sh\u0101ma, Kit\u0101b al-Raw\u1e0datayn, 2:242. Translated somewhat differently in C. Hillenbrand, \u201cJihad Poetry \nin the Age of the Crusades,\u201d in Crusades: Medieval Worlds in Conflict, ed. T.F. Madden, J.L. Naus, and V. Ryan, \n9-24 (Surrey: Ashgate, 2010), 14. The ideal of the chivalric Muslim warrior who is both brave and chaste is also \na feature of the futuwwa and \u02bfayy\u0101r\u012b ideologies discussed in D. Tor, Violent Order: Warfare, Chivalry, and the \n\u02bfAyy\u0101r Phenomenon in the Medieval Islamic World (W\u00fcrzburg: Ergon, 2007), 246\u201351.\n\n\n\n277  \u2022  Matthew L. Keegan\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nf\u0101\u02beida d\u012bniyya, either as military exercises that support jihad or as a way of reinforcing \nthe solidarity needed for the battlefield. Instead, Yaghmur\u2019s hunting epistle portrays \npleasure and solidarity as virtues in themselves. In Yaghmur\u2019s epistle, companionship \nand social solidarity are ideals that are best achieved through imbibing wine, inebriation, \nlicentiousness (khal\u0101\u02bfa), homoerotic liaisons, and hunting. In the remainder of this article, \nI offer a brief introduction to Yaghmur\u2019s identity and a few preliminary remarks on the \nplace of this epistle in the history of adab, followed by an exposition and analysis of this \nremarkable and moving epistle. \n\nYaghmur and the Coauthored Epistle\n\nEverything we know for certain about Yaghmur\u2019s life is derived from \u02bfIm\u0101d al-D\u012bn\u2019s \nbiographical entry, which precedes the epistle.", "start_char_idx": 16632, "end_char_idx": 19647, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1d2a539d-922a-4c42-ba9f-f6b38188ee11": {"__data__": {"id_": "1d2a539d-922a-4c42-ba9f-f6b38188ee11", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "103a8b64-569a-435f-8943-802a7c9b0a53", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "f51c23ccdb11076c56a787d42703137a61eedce42261df124346518f9c4e173b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "80f0ef35-b1bf-47a1-9206-a502905b2de3", "node_type": "1", "metadata": {}, "hash": "bb82e49db1646331744072bf766d69ce92bf21e754512f07a5800dbe4f5ca87f", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfIm\u0101d al-D\u012bn tells us that he met the young \nman in Damascus and praises him for his bravery and his intellect, while mourning the fact \nthat he died so young.15 \u02bfIm\u0101d al-D\u012bn says that he came across an autograph copy of the \nhunting epistle after Yaghmur\u2019s death, and he lists the epistle\u2019s themes to introduce the \ntext to the reader. \u02bfIm\u0101d al-D\u012bn also states that he revised the text before including it in the \nanthology:\n\nI found his epistle, written in his hand, in which he discusses what pertains to brotherly \nfellowship, weariness of the age, incitement to seize opportunities, descriptions of the \nhunt and setting snares, drinking wine, and the fickleness of the Passing Days. I revised \nit, corrected it, shortened it, set it right, crowned it, and adorned it [with rhyming \nprose]. I presented its prose and its poetry according to what suited my choice and \nrevived his memory by presenting it.16\n\n\u02bfIm\u0101d al-D\u012bn\u2019s discussion of his extensive revisions, abridgments, and emendations calls \ninto question the extent to which Yaghmur can be considered the \u201cauthor\u201d of the epistle. \nAt the very least, we must consider it coauthored, since Yaghmur\u2019s original composition has \nbeen reshaped to some unknown degree by \u02bfIm\u0101d al-D\u012bn. It may be that Yaghmur originally \nwrote the epistle in so-called Middle Arabic, a register of language that does not follows \nall the grammatical conventions of the high Qur\u02be\u0101nic or Classical Arabic. His status as a \nnon-Arab who had achieved some level of assimilation into Arabic culture is marked by his \nidentification as a muwallad, and thus he might not (at least in \u02bfIm\u0101d al-D\u012bn\u2019s view) have \nbeen a true master of Arabic.17 Alternatively, the epistle may have been written in a plain \nstyle of Classical Arabic that lacked the level of rhyming prose (saj\u02bf) that was in fashion at \n\n15.  Khar\u012bda (Levant), 1:354.\n16.  Ibid.\n17.  My thanks are due to Rachel Schine for her insights on the meaning of this term.\n\n\u0648\u062c\u0640\u0640\u062f\u064f\u062a \u0631\u0633\u0640\u0640\u0627\u0644\u064b\u0629 \u0644\u0640\u0640\u0647 \u0628\u062e\u0637\u0640\u0640\u0647 \u0630\u0643\u0640\u0640\u0631 \u0641\u064a\u0647\u0640\u0640\u0627 \u0645\u0640\u0640\u0627 \u064a\u062a\u0636\u0645\u0640\u0640\u0646 \u064f\u0645\u0639\u0627\u0634\u0640\u0640\u0631\u0629 \u0627\u0625\u0644\u062e\u0640\u0640\u0648\u0627\u0646 \u0648\u062a\u0639\u0640\u0640\u0628 \u0627\u0644\u0632\u0645\u0640\u0640\u0627\u0646 \u0648\u0627\u0644\u062d\u0640\u0640\u0651\u062b \u0639\u0644\u0640\u0640\u0649 \u0627\u063a\u062a\u0646\u0640\u0640\u0627\u0645 \u0627\u0644\u064f\u0641\u0640\u0640\u064e\u0631\u0635 \n\u0648\u0648\u0635\u0640\u0640\u0641 \u0627\u0644\u0635\u064a\u0640\u0640\u062f \u0648\u0627\u0644\u0642\u0646\u0640\u0640\u0635 \u0648\u064f\u0634\u0640\u0640\u0631\u0628 \u0627\u0644\u064f\u0645\u0640\u0640\u062f\u0627\u0645 \u0648\u062a\u0642\u0644\u0640\u0640\u0628 \u0627\u0623\u0644\u064a\u0640\u0640\u0627\u0645. \u0648\u0646\u0651\u0642\u062d\u0646\u0627\u0647\u0640\u0640\u0627 \u0648\u0635\u062d\u062d\u0646\u0627\u0647\u0640\u0640\u0627 \u0648\u062d\u0630\u0641\u0646\u0640\u0640\u0627 \u0645\u0646\u0647\u0640\u0640\u0627 \u0648\u0623\u0635\u0644\u062d\u0646\u0627\u0647\u0640\u0640\u0627 \u0648\u0643\u0651\u0644\u0644\u0646\u0627\u0647\u0640\u0640\u0627 \n\n\u0648\u0631\u0651\u0635\u0639\u0646\u0627\u0647\u0640\u0640\u0627 \u0648\u0623\u0648\u0631\u062f\u0646\u0640\u0640\u0627 \u0645\u0646\u0647\u0640\u0640\u0627 \u0645\u0640\u0640\u0627 \u0648\u0642\u0640\u0640\u0639 \u0627\u0627\u0644\u062e\u062a\u064a\u0640\u0640\u0627\u0631 \u0639\u0644\u064a\u0640\u0640\u0647 \u0646\u0638\u0645\u0640\u0640\u064b\u0627 \u0648\u0646\u062b\u0640\u0640\u064b\u0631\u0627 \u0648\u0623\u062d\u064a\u064a\u0646\u0640\u0640\u0627 \u0644\u0640\u0640\u0647 \u0628\u0625\u064a\u0631\u0627\u062f\u0647\u0640\u0640\u0627 \u0630\u0643\u0640\u0640\u0631\u0627.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAdab without the Crusades: Inebriated Solidarity  \u2022  278\n\nthe time.", "start_char_idx": 19648, "end_char_idx": 22066, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "80f0ef35-b1bf-47a1-9206-a502905b2de3": {"__data__": {"id_": "80f0ef35-b1bf-47a1-9206-a502905b2de3", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1d2a539d-922a-4c42-ba9f-f6b38188ee11", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "24269c6800433c50eb9068d02df508f8a83e00f9c6eea1107d3ea726066915e4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "feca4bcc-4012-4e07-b53a-0e262fe61469", "node_type": "1", "metadata": {}, "hash": "edf34228ee74417a67b700afa0580c2b85c96b195868415a568aef1c1684aedc", "class_name": "RelatedNodeInfo"}}, "text": "When \u02bfIm\u0101d al-D\u012bn states that he \u201cadorned\u201d the epistle (ra\u1e63\u1e63a\u02bfn\u0101h\u0101), he is likely \nreferring to his use of the intricate form of rhyming prose known as saj\u02bf mura\u1e63\u1e63a\u02bf in which \nentire phrases are quantitatively paralleled. Ordinary saj\u02bf could be limited to rhyming \nwords at the end of each phrase.18\n\nIt is also worth considering the possibility that Yaghmur was not a real person at all \nbut simply someone whom \u02bfIm\u0101d al-D\u012bn invented in order to compose an epistle of his \nown invention. The trope of a \u201cfound text\u201d is well known from cases like Don Quixote by \nCervantes (d. 1616 CE), and it is also found in Arabic literature in, for example, the Ris\u0101lat \nal-qiy\u0101n (Epistle on the singing girls) of al-J\u0101\u1e25i\u1e93 (d. 255/868) and in an epistle entitled Waq\u02bfat \nal-a\u1e6dibb\u0101\u02be (The battle of the physicians) by Ibn Bu\u1e6dl\u0101n (d. 458/1066), an edition of which is \ncurrently being prepared for publication by Ignacio S\u00e1nchez.19 If \u02bfIm\u0101d al-D\u012bn did invent \nthe epistle and its author, then what we have is an author imagining himself as an Arabized \nTurkish officer through pseudepigraphy, but he does not give any hint of this fabrication. \nThe Khar\u012bda\u2019s explicit aim of compilation and memorialization suggests that when \u02bfIm\u0101d \nal-D\u012bn says he met the author and found an autograph manuscript of the epistle, he really \nmeans it. He regularly informs the reader of how and in what form he encountered the \ntexts he anthologizes, and he also includes some details about his personal encounters with \nthe authors, as he does here. In this sense, \u02bfIm\u0101d al-D\u012bn is a distinct and frequent presence \nin his anthology and does not disappear behind the material he anthologizes, as many \nanthologizers seem to do.20 The fact that Yaghmur\u2019s biography was not included in other \nbiographical compendia or anthologies is hardly proof that he did not exist, given that \n\u02bfIm\u0101d al-D\u012bn anthologizes several authors who are otherwise unknown and who belong to \nsocial classes whose discursive production would not have been preserved as part of adab in \nearlier eras. For example, the Khar\u012bda contains poems by an unnamed love-poet (ghazz\u0101l) \nwho is described as a member of the sub-elites (\u02bfaw\u0101mm) of Baghdad, and by a one-eyed \nDamascene hawker of goods (b\u0101\u02bei\u02bf) who writes a poem about wanting to be left alone.21 \nYaghmur\u2019s inclusion in the anthology can be seen as part of the widening purview of adab \nanthologies in this period, which reflected the proclivities of the anthologizers. \n\nIn fact, Yaghmur\u2019s epistle is not the only example in the Khar\u012bda of the anthologizer \nengaging in abridgment and emendation of a longer prose work. The entry that precedes \nYaghmur\u2019s contains an epistle that \u02bfIm\u0101d al-D\u012bn claims to have abridged (ikhta\u1e63artuh\u0101), \nalthough he does not say that he corrected or upgraded the language. This other epistle, \nentitled al-Nasr wa-l-bulbul (The eagle and the nightingale), is a kind of pious allegory by \n\n18.  D. Stewart, \u201cSaj\u02bf in the Qur\u02be\u0101n: Prosody and Structure,\u201d Journal of Arabic Literature 21 (1990): 101\u201339, at \n131\u201332.\n\n19.  H. Mancing, \u201cCide Hamete Benengeli vs. Migue de Cervantes: The Metafictional Dialectic of Don Quixote,\u201d \nCervantes: Bulletin of the Cervantes Society of America 1 (1981): 63\u201381.", "start_char_idx": 22067, "end_char_idx": 25285, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "feca4bcc-4012-4e07-b53a-0e262fe61469": {"__data__": {"id_": "feca4bcc-4012-4e07-b53a-0e262fe61469", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "80f0ef35-b1bf-47a1-9206-a502905b2de3", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "b14b8a53bd588bef724fe53d2148265d8f5e01a923f35a1d3b64b8a84b858857", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "423eb96a-bb85-4744-aebf-c92b32b9144c", "node_type": "1", "metadata": {}, "hash": "02e0080c6e2a75c97de2b5a8a07230535753d8f3164e262f6c65843ab26d2bb5", "class_name": "RelatedNodeInfo"}}, "text": "J. E. Montgomery, \u201cBeeston and the \nSinging-Girls,\u201d Proceedings of the Seminar for Arabian Studies 36 (2006): 17\u201324, at 20. I am grateful to Ignacio \nS\u00e1nchez for bringing this epistle to my attention and for sharing a preliminary draft of his edition.\n\n20.  On this question, see A. Ghersetti, \u201cA Pre-modern Anthologist at Work: The Case of Mu\u1e25ammad b. \nIbr\u0101h\u012bm al-Wa\u1e6dw\u0101\u1e6d (d. 718/1318),\u201d in Concepts of Authorship in Pre-modern Arabic Texts, ed. L. Behzadi and J. \nH\u00e4meen-Anttila, 23\u201346 (Bamberg: University of Bamberg Press, 2015), 27\u201330.\n\n21.  Khar\u012bda (Iraq), 2:323; Khar\u012bda (Levant), 1:271\u201372.\n\n\n\n279  \u2022  Matthew L. Keegan\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nal-Muhadhdhib al-Dimashq\u012b, a Damascene preacher of the sixth/twelfth century.22 At the \nend of the allegorical epistle, \u02bfIm\u0101d al-D\u012bn seems almost apologetic about its hortatory \nquality, saying: \u201cThis epistle ends with a sermonizing section (fa\u1e63l wa\u02bf\u1e93\u012b), which is not the \ntask of the book (laysa min shar\u1e6d al-kit\u0101b).\u201d23 This comment sheds light on how \u02bfIm\u0101d al-D\u012bn \nconceived of his Khar\u012bda and tells us something of his editorial practice. Apparently, the \nKhar\u012bda was not designed to be a sermonizing work. However, \u02bfIm\u0101d al-D\u012bn is willing to \nleave intact a sermonizing section in al-Nasr wa-l-bulbul, even as he abridges that same \nepistle in other ways. In other words, the act of anthologizing includes editing but not \neliminating material that is deemed to lie outside the boundaries of the book\u2019s tone, task, or \ngenre.\n\nIf we take \u02bfIm\u0101d al-D\u012bn at his word, Yaghmur\u2019s epistle is a coauthored text. It is impossible \nto know how much each coauthor contributed to the version we have in the Khar\u012bda, \nalthough \u02bfIm\u0101d al-D\u012bn\u2019s comments suggest that he has mainly altered the formal aspects \nof the text while maintaining (if sometimes rearranging) the plot and thematic content \nset down by Yaghmur. If I am right in supposing that the epistle is not \u02bfIm\u0101d al-D\u012bn\u2019s \npseudepigraphic forgery, what we have is a remarkable example of adab composed by a \nmilitary man whose participation in adab was of the more amateur variety, rather than \nthat of an ad\u012bb. The epistle is likely just a tiny drop in a boundless ocean of adab that did \nnot survive because it was not written by the elite producers of adab. The Khar\u012bda thus \nmarks an early phase in an ongoing trend in which anthologies expanded their scope.  \nA similar process can be seen in Konrad Hirschler\u2019s study of reading certificates (sam\u0101\u02bf\u0101t), \nand these certificates reveal an increasing interest in documenting readers with \nnonscholarly backgrounds.24 Although there is certainly evidence of hostility to the entry of \nsub-elites into elite spheres such as adab, these polemics had little impact on the practice of \nincluding nonscholarly readers in sam\u0101\u02bf\u0101t. In a similar fashion, the Khar\u012bda includes a wider \nrange of voices than earlier anthologies do, which seems to reflect a growing elite interest \nin the discursive participation of previously invisible authors.25 The social transformations \nof education and adab in this period thus led to the blurring and intermingling of elites and \nliterate sub-elites in the sam\u0101\u02bf\u0101t and the anthology.\n\nIt seems likely that authors who were not specialists in the adab tradition also produced \nand circulated their works in earlier periods but that much of it did not survive.", "start_char_idx": 25286, "end_char_idx": 28632, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "423eb96a-bb85-4744-aebf-c92b32b9144c": {"__data__": {"id_": "423eb96a-bb85-4744-aebf-c92b32b9144c", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "feca4bcc-4012-4e07-b53a-0e262fe61469", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "1b0fccdcc4e87651f8e3856ed51429cbc7abfde232e763d5869d330a54ca1f68", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fa19c264-aea0-4492-91ba-bbcf30a02df9", "node_type": "1", "metadata": {}, "hash": "2bec539c1e171cc0cf1056c605c8e141d7d7ea14c3b2b2cca30da4fa961d5639", "class_name": "RelatedNodeInfo"}}, "text": "As Adam \nTalib has argued with reference to poetry, the past preserved by adab anthologies is a \n\u201cgilded cage\u201d that can be deceptive, a point that is equally applicable to prose:\n\n22.  Khar\u012bda (Levant), 1:340.\n23.  Ibid., 1:353.\n24.  K. Hirschler, The Written Word in the Medieval Arabic Lands (Edinburgh: Edinburgh University Press, \n\n2012), 60\u201370.\n25.  T. Bauer, \u201cMamluk Literature: Misunderstandings and New Approaches,\u201d Maml\u016bk Studies Review 9, no. \n\n2 (2005): 105\u201332, at 109\u201311; T. Herzog, \u201cComposition and Worldview of Some Bourgeois and Petit-Bourgeois \nMamluk Adab-Encyclopedias,\u201d Maml\u016bk Studies Review 17 (2013): 100\u2013129, at 105\u20136. The normative reaction \nagainst including nonscholarly readers in reading certificates \u201chad little influence on the praxis of knowledge \ntransmission,\u201d but elite hostility to certain genres of writing that were seen as non-elite persisted. Hirschler, \nWritten Word, 68 and 164\u201393.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAdab without the Crusades: Inebriated Solidarity  \u2022  280\n\nWe must not allow the colossal volume of anthologized material to dupe us into \nthinking that it is everything. . . . If ours is an anthological literary history, then it is \nalso true that for the study of Classical Arabic poetry, the extra-anthological has been \nirrevocably lost. Whatever texts and whichever poets failed to make it aboard these \nanthological arks\u2014whether because they were deliberately excluded or because they \ninhabited literary worlds that were for all intents and purposes sealed off from what \nwe have to presume were the more elite worlds in which anthologists circulated\u2014that \nextra-anthological past is undiscoverable today.26\n\nPerhaps Yaghmur\u2019s epistle represents a fragment of a more widespread kind of adab that \nis otherwise lost, or perhaps this very notion that we have evidence of lost adab is a case \nof the anthology duping us into thinking we can see beyond the gilded cage. In either case, \nit should be remembered that our encounter with Yaghmur\u2019s epistle is at least doubly \nmediated. It is mediated firstly by \u02bfIm\u0101d al-D\u012bn\u2019s editorial interventions and secondly by the \nframework of the Crusades that overwhelms the modern study of the long sixth/twelfth \ncentury. Although it is impossible to recover the extra-anthological past, the study of a text \nthat seems to have just barely made it aboard the anthological ark can perhaps shed light on \nsome overlooked aspects of adab\u2019s history. For example, Yaghmur\u2019s identity as an \u201cArabized \nTurk\u201d and as one of the \u201cwell-known military men\u201d of Damascus puts his work into a \ncategory of adab produced by the Turkic military elite.27 The role of this \u201cnon-Arab\u201d group \nin the production of adab and the role of courts dominated by a non-Arab elite have often \nbeen dismissed or diminished.28 Yaghmur\u2019s epistle may have had a very limited circulation, \ngiven that \u02bfIm\u0101d al-D\u012bn found it in what may have always been a unique manuscript, written \nin the author\u2019s own hand. The text is not known to survive independently of the Khar\u012bda, \nwhich means that it would have probably flickered out of existence without \u02bfIm\u0101d al-D\u012bn\u2019s \nintervention. However, it is likely part of a broader phenomenon of ephemeral texts by \nnonscholarly and non-Arab authors. \n\nIn spite of Yaghmur\u2019s status as a marginal participant in adab, this elite soldier\u2019s epistle \nclearly draws in sophisticated and original ways on both the poetic tradition of hunting \nodes (qa\u1e63\u0101\u02beid \u1e6dardiyya) and the narrative maq\u0101ma tradition. The poet Ab\u016b Fir\u0101s al-\u1e24amd\u0101n\u012b \n(d.", "start_char_idx": 28633, "end_char_idx": 32162, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fa19c264-aea0-4492-91ba-bbcf30a02df9": {"__data__": {"id_": "fa19c264-aea0-4492-91ba-bbcf30a02df9", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "423eb96a-bb85-4744-aebf-c92b32b9144c", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "ea327d2ac28119850d6439e291a29d100eb6051d2d11d807abbef3f328e72e9f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "77c7fbdf-dc7c-4428-a987-e9be1296f122", "node_type": "1", "metadata": {}, "hash": "d77159acfc7b3a11723b95f7a645edb176353051c03f68b70d7e9073be1d22ee", "class_name": "RelatedNodeInfo"}}, "text": "The poet Ab\u016b Fir\u0101s al-\u1e24amd\u0101n\u012b \n(d. 357/968) experimented with lengthening and narrativizing the hunting ode when he \ncomposed a 136-line urj\u016bza muzdawija (a poem in rhyming couplets in the looser metrical \n\n26.  A. Talib, review of The Anthologist\u2019s Art: Ab\u016b Man\u1e63\u016br al-Tha\u02bf\u0101lib\u012b and His \u201cYat\u012bmat al-Dahr\u201d by Bilal \nOrfali, Journal of the American Oriental Society 139 (2019): 251\u201353, at 253.\n\n27.  Khar\u012bda (Levant), 1:354.\n28.  The major exceptions are B. Flemming, \u201cLiterary Activities in Mamluk Halls and Barracks,\u201d Studies \n\nin Memory of Gaston Wiet, ed. M. Rosen-Ayalon, 249\u201360 (Jerusalem: Hebrew University of Jerusalem, 1977); \nU. Haarmann, \u201cArabic in Speech, Turkish in Language: Mamluks and Their Sons in the Intellectual Life of \nFourteenth-Century Egypt and Syria,\u201d Journal of Semitic Studies 33 (1988): 81\u2013114; J. Van Steenbergen, \n\u201cQal\u0101w\u016bnid Discourse, Elite Communication, and the Mamluk Cultural Matrix: Interpreting a 14th-Century \nPanegyric,\u201d Journal of Arabic Literature 43 (2012): 1\u201328; C. Mauder, Gelehrte Krieger: Die Mamluken als Tr\u00e4ger \narabischsprachiger Bildung nach al-\u1e62afad\u012b, al-Maqr\u012bz\u012b und weiteren Quellen (Hildesheim: Georg Olms, 2012); C. \nMauder and C. Markiewicz, \u201cA New Source on the Social Gatherings (Maj\u0101lis) of the Mamluk Sul\u1e6d\u0101n Q\u0101n\u1e63awh \nal-Ghawr\u012b,\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 145\u201348.", "start_char_idx": 32128, "end_char_idx": 33451, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "77c7fbdf-dc7c-4428-a987-e9be1296f122": {"__data__": {"id_": "77c7fbdf-dc7c-4428-a987-e9be1296f122", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fa19c264-aea0-4492-91ba-bbcf30a02df9", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "c5c9c1d65893ea66fc0e01d4f026d5259c8bbd1bde7c3f867e36387528ecc97e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d14f0793-b65f-4efa-9a4c-d87088020b6e", "node_type": "1", "metadata": {}, "hash": "a1b3f3f0a915c51f1ceb04140fe9cf12a197ee04e818ae291c52a1a4c001db49", "class_name": "RelatedNodeInfo"}}, "text": "281  \u2022  Matthew L. Keegan\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nform of rajaz), which describes a single day\u2019s hunt in elaborate detail. Al-\u1e24amd\u0101n\u012b\u2019s poem \nbegins by referring to the treachery of the Passing Days and Fickle Fortune, and it ends with \na seven-day-long feast of wine and meat.29 These are also themes that Yaghmur\u2019s rhyming \nprose epistle includes and dwells on at greater length. Ab\u016b Fir\u0101s\u2019s muzdawija \u1e6dardiyya was \ntherefore not, as Jaroslav Stetkevych has suggested, a \u201chistorical non sequitur\u2014a never \nrepeated formal curiosity.\u201d30 In fact, the muzdawija \u1e6dardiyya found fertile ground in the \nMamluk period, as Thomas Bauer\u2019s study of Ibn Fa\u1e0dl All\u0101h\u2019s (d. 749/1349) muzdawija has \nshown. Furthermore, the cognate narrative genre of the ris\u0101la \u1e6dardiyya seems to have \nthrived both in the long sixth/twelfth century and in the Mamluk period.31 At the same \ntime, Yaghmur\u2019s narrative bears certain similarities to the maq\u0101ma genre. As Jaakko \nH\u00e4meen-Anttila has pointed out regarding Yaghmur\u2019s epistle, \u201chad it been written some \nfive centuries later, it would probably have been called maq\u0101mat al-\u1e6dard.\u201d32 Its protagonists \nare, after all, the elegant and eloquent men who are so familiar from the maq\u0101ma tradition, \nbut the narrative here is longer than in a typical maq\u0101ma and revolves around the themes \nof hunting and inebriated solidarity in the face of fickle fortune. It is to this narrative itself \nthat we now turn.\n\nYaghmur\u2019s Epistle: Inebriated Solidarity\n\nYaghmur\u2019s prosimetric hunting epistle begins with a nonnarrative prologue and then \nlaunches into the story of a group of companions who engage in a drinking party and \nthen set off on a multiday hunt that also involves a good deal of drinking. At the end of \nthe hunt, they indulge in a second bout of drunken revelry. The epistle can usefully be \ndivided into five unequal movements: (1) the nonnarrative encomium to youth and wine; \n(2) the narrator\u2019s companions introduced; (3) the drinking party and a mock sermon; (4) the \njourney, the hunt, and the second revel; (5) the repentance. The repentance and the mock \nsermon during the drinking party mark intrusions of ascetic piety into a world of dissolute \nbehavior, but they also mark the moments in which group solidarity breaks down. The \nvocabulary of Islam (but not of asceticism) appears elsewhere, too, but it is less disruptive to \ngroup solidarity.\n\nIn the opening movement, the first-person narrator and persona of the author praises \nyouth (\u1e63ib\u0101) as the soul of companionship. He describes the ideal brother-companion as \nsomeone who is generous, intelligent, powerful, possessed of youthful passion (\u1e63abwa), and \nslow to anger. The narrator says that youth itself urges us to \u201cseize the day\u201d (ightin\u0101m al-\u02bfumr) \n \n\n29.  J. Stetkevych, The Hunt in Arabic Poetry: From Heroic to Lyric to Metapoetic (Notre Dame, IN: University \nof Notre Dame Press, 2016), 205\u201322.\n\n30.  Stetkevych, Hunt in Arabic Poetry, 185.\n31.  T. Bauer, \u201cThe Daw\u0101d\u0101r\u2019s Hunting Party: A Mamluk Muzdawija \u1e6cardiyya, Probably by Shih\u0101b al-D\u012bn ibn \n\nFa\u1e0dl All\u0101h,\u201d in O ye Gentlemen: Arabic Studies on Science and Literary Culture in Honour of Remke Kruk, ed. A. \nVrolijk and J. P. Hogendijk, 291\u2013312 (Leiden: Brill, 2007).\n\n32.  H\u00e4meen-Anttila, Maqama, 215.", "start_char_idx": 33455, "end_char_idx": 36719, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d14f0793-b65f-4efa-9a4c-d87088020b6e": {"__data__": {"id_": "d14f0793-b65f-4efa-9a4c-d87088020b6e", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "77c7fbdf-dc7c-4428-a987-e9be1296f122", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "c5c9603819ab60cc8270730d80233ebef9f9185aa53fefd290ed0096e1045598", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3468f614-bcd4-4228-8588-8c0e1dc7b71f", "node_type": "1", "metadata": {}, "hash": "0c6487074d3e0c3b903fd48c526d646eedcac361bd59a267f9bb861a72152666", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAdab without the Crusades: Inebriated Solidarity  \u2022  282\n\nbecause this world is fickle and inconstant.33 Wine\u2014and lots of it\u2014is the appropriate \nresponse to and revenge against the vicissitudes of this world.\n\nThe one who resides in [this world (al-duny\u0101)] has no abode, and there is no revenge \nfor anyone against its vicissitudes except passing around the ruddy red drink at dawn \nand at dusk to rid his heart of care with the purity of wine, making his goblet the largest \none, hastening in the morning to his wine jug and his wine merchant, and turning in \nthe evening to his oud and his flute.34\n\nRather than waiting for the next world (al-\u0101khira), Yaghmur urges his reader: Carpe diem! \nThe poignancy of this introduction is heightened by the fact that the author died so young. \nAs \u02bfIm\u0101d al-D\u012bn says of Yaghmur, \u201cFate (al-qadar) brought about the waning of his brilliant \nstar and the stumbling of his galloping steed.\u201d35 The awful consequences wrought by the \nvicissitudes of Fate and the inconstancy of Time are therefore brought into stark relief in \nthe Khar\u012bda by the reader\u2019s foreknowledge of the author\u2019s early demise. \n\nIn the epistle\u2019s second movement, the narrator introduces his companions and their \nhabits. He tells us that God granted him noble companions (fata\u1e25a All\u0101hu l\u012b bi-s\u0101da \numar\u0101\u02be).36 These generous companions act as a bulwark against the vagaries of Time, \n\u201cgranting sanctuary when the Passing Days are unjust (yuj\u012br\u016bn idh\u0101 j\u0101rat al-ayy\u0101m).\u201d37 Their \nfriendship is based on an intimacy that allows for indulgence in licentiousness and iniquity:\n\nWhen our passions aligned and our doubts dissipated, we began to pass around the wine. \nWe followed nights of revelry with days, not recovering from the morning draught or \nthe evening draught. We had no loathing for licentiousness or iniquities among the \nmelody of stringed instruments and the heavily laden wine jugs, as we settled down \nin a secluded spot to sip wine. The easy flow of affection and concord among us and \nthe casting aside of discomfort and formality led us to distribute our nights and days \namong ourselves.38\n\n \n\n33.  Khar\u012bda (Levant), 1:355.\n34.  Ibid., 1:356.\n35.  Ibid., 1:354.\n36.  Ibid., 1:357.\n37.  Ibid.\n38.  Ibid., 1:358.\n\n\u0627\u0644\u0647\u0640\u0640\u0651\u0645  \u0644\u064e\u0635\u0640\u0640\u0631\u0641  \u0648\u0627\u0625\u0644\u0645\u0633\u0640\u0640\u0627\u0621  \u0627\u0625\u0644\u0635\u0628\u0640\u0640\u0627\u062d  \u0641\u0640\u0640\u064a  \u0627\u0644\u0635\u0647\u0628\u0640\u0640\u0627\u0621  \u0628\u0645\u062f\u0627\u0648\u0645\u0640\u0640\u0629  \u0625\u0627\u0644  \u0627\u0646\u062a\u0642\u0640\u0640\u0627\u0645  \u064e\u0635\u0652\u0631\u0641\u0647\u0640\u0640\u0627  \u0645\u0640\u0640\u0646  \u0644\u0644\u0645\u0646\u062a\u0642\u0640\u0640\u0645  \u0648\u0627\u0644  \u064f\u0645\u0642\u0640\u0640\u0627\u0645  \u0628\u0647\u0640\u0640\u0627  \u0644\u0644\u064f\u0645\u0642\u064a\u0640\u0640\u0645  \u0648\u0644\u064a\u0640\u0640\u0633 \n\u0639\u0640\u0640\u0646 \u0642\u0644\u0628\u0640\u0640\u0647 \u0628\u0650\u0635\u0640\u0640\u0652\u0631\u0641 \u0627\u0644\u0640\u0640\u0631\u0627\u062d \u0648\u062c\u0652\u0639\u0640\u0640\u0644 \u0642\u062f\u062d\u0640\u0640\u0647 \u0627\u0644\u0643\u0628\u064a\u0640\u0640\u0631 \u0645\u0640\u0640\u0646 \u0627\u0623\u0644\u0642\u0640\u0640\u062f\u0627\u062d \u0648\u0645\u0628\u0627\u0643\u0640\u0640\u0631\u0629 \u062f\u0651\u0646\u0640\u0640\u0647 \u0648\u062e\u0651\u0645\u0640\u0640\u0627\u0631\u0629 \u0648\u064f\u0645\u0631\u0627\u0648\u062d\u0640\u0640\u0629 \u064f\u0639\u0640\u0640\u0648\u062f\u0647 \u0648\u0645\u0632\u0645\u0640\u0640\u0627\u0631\u0647.", "start_char_idx": 36723, "end_char_idx": 39261, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3468f614-bcd4-4228-8588-8c0e1dc7b71f": {"__data__": {"id_": "3468f614-bcd4-4228-8588-8c0e1dc7b71f", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. 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", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "b8f3bb4242c5ae2cc39148e9a0e7b023ceed10cc0397d6f149dcb1c2166ca645", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dd576a9c-20a8-4d94-b5f8-7eb75170b809", "node_type": "1", "metadata": {}, "hash": "ff7632eb79d08912eef49917c28d1d8ce69fe4be9de786bbedcaa8039f519a4d", "class_name": "RelatedNodeInfo"}}, "text": "\u064e\u0635\u0628\u0640\u0640\u0648\u062d  \u0645\u0640\u0640\u0646  \u064f\u0646\u0641\u064a\u0640\u0640\u0642  \u0627\u0644  \u0648\u0627\u0623\u0644\u064a\u0640\u0640\u0627\u0645  \u0641\u064a\u0647\u0640\u0640\u0627  \u0627\u0644\u0644\u064a\u0627\u0644\u0640\u0640\u064a  \u0648\u0623\u062a\u0628\u0639\u0646\u0640\u0640\u0627  \u0627\u0644\u064f\u0645\u0640\u0640\u062f\u0627\u0645  \u0627\u0633\u0640\u0640\u062a\u062f\u0627\u0645\u0629  \u0641\u0640\u0640\u064a  \u0634\u0640\u0640\u0631\u0639\u0646\u0627  \u0627\u0644\u064f\u0634\u0640\u0640\u064f\u0628\u0647\u0627\u062a  \u0648\u0632\u0627\u0644\u0640\u0640\u062a  \u0627\u0644\u064e\u0634\u0640\u0640\u064e\u0647\u0648\u0627\u062a  \u0627\u062a\u0641\u0642\u0640\u0640\u062a  \u0641\u0644\u0645\u0640\u0640\u0627 \n\u0644\u0644\u062e\u0644\u0640\u0640\u0648\u0629  \u0645\u0646\u0640\u0640\u0632\u0627\u064b\u0644  \u0645\u0633\u0640\u0640\u062a\u0648\u0637\u0646\u064a\u0646  \u0631\u0627\u0648\u0648\u0642  \u0648\u064e\u062f\u0652\u0644\u0640\u0640\u0641  \u0623\u0648\u062a\u0640\u0640\u0627\u064d\u0631  \u0646\u063a\u0640\u0640\u0645  \u0628\u064a\u0640\u0640\u0646  \u0645\u0640\u0640\u0627  \u0648\u0641\u0633\u0640\u0640\u0648\u0642  \u062e\u0627\u0644\u0639\u0640\u0640\u0629  \u0645\u0640\u0640\u0646  \u0646\u0633\u0640\u0640\u0623\u0645  \u0648\u0627\u0644   \u0648\u064e\u063a\u0628\u0640\u0640\u0648\u0642 \n\u0648\u0627\u0644\u0644\u064a\u0627\u0644\u0640\u0640\u064a  \u0627\u0623\u0644\u064a\u0640\u0640\u0627\u0645  \u0642\u0633\u0640\u0640\u0645\u0646\u0627  \u0623\u0646  \u0648\u0627\u0644\u062a\u0643\u0644\u064f\u0651\u0640\u0640\u0641  \u0627\u0644\u064f\u0643\u0644\u0641\u0640\u0640\u0629  \u0648\u0627\u0651\u0637\u0640\u0640\u0631\u0627\u062d  \u0648\u0627\u0644\u062a\u0623\u064f\u0644\u0640\u0640\u0641  \u0627\u0623\u064f\u0644\u0644\u0641\u0640\u0640\u0629  \u0627\u0642\u062a\u0640\u0640\u0631\u0627\u062d  \u0645\u0640\u0640\u0646  \u0628\u064a\u0646\u0646\u0640\u0640\u0627  \u0645\u0640\u0640\u0627  \u0641\u0627\u0642\u062a\u0636\u0640\u0640\u0649  \u0627\u0644\u0642\u0647\u0640\u0640\u0648\u0629  \u0648\u0627\u0631\u062a\u0634\u0640\u0640\u0627\u0641 \n\n\u0623\u0642\u0633\u0640\u0640\u0627\u064b\u0645\u0627. \u0628\u064a\u0646\u0646\u0640\u0640\u0627 \n\n\n\n283  \u2022  Matthew L. Keegan\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nFriendship and solidarity with one\u2019s fellows are presented here as a way of protecting \noneself from the vicissitudes of Time and the injustice of Fate. This form of solidarity is \nbased not on a shared religious sensibility but on communal vice and a willingness to \nengage in licentiousness (khal\u0101\u02bfa) and iniquities (fus\u016bq) together.\n\nIn contrast to this social protection against injustice, the rogue-tricksters of the classical \nmaq\u0101ma protect themselves against the injustices of the world by relying on their own \nwits. In the maq\u0101mas of al-Hamadh\u0101n\u012b (d. 395/1008) and al-\u1e24ar\u012br\u012b, the rogue-trickster \noften excuses his deceptions with reference to the injustices of Time. For example, in \nal-Hamadh\u0101n\u012b\u2019s al-Maq\u0101ma al-qirdiyya (The imposture of the monkey), the narrator \nwitnesses a man putting on a show with a dancing monkey. When he finds that the monkey \ntrainer is none other than his old friend, the rogue Ab\u016b al-Fat\u1e25 al-Iskandar\u012b, he asks, \u201cWhat \nis all this baseness? Shame on you!\u201d Al-Iskandar\u012b replies:\n\nThe fault belongs to the Passing Days and not to me,\n     so censure the calamitous nights.\nWith foolishness I gained what I desired,\n     and I swaggered along in my lovely garments.39\n\nIn al-\u1e24ar\u012br\u012b\u2019s maq\u0101ma collection, the eloquent rogue Ab\u016b Zayd al-Sar\u016bj\u012b sometimes makes \nmore explicit reference to the problem of politics, noting that Fickle Fortune (al-dahr) \nhas given power to deficient people (ahl al-naq\u012b\u1e63a).40 His response to this unjust political \nenvironment is to use his eloquence and erudition to trick the ignorant and relieve them \nof their money.", "start_char_idx": 39263, "end_char_idx": 41368, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dd576a9c-20a8-4d94-b5f8-7eb75170b809": {"__data__": {"id_": "dd576a9c-20a8-4d94-b5f8-7eb75170b809", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. 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", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "09bea246045260d4d4dfdb59a3c8f600a92a78cdc866cf7beaf5f4bb6d57e03f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ff775f2c-582e-43b2-b35d-7dfcd3511b76", "node_type": "1", "metadata": {}, "hash": "4acdeae6249e70133e26a8ec8d3ad526980093be778cce1c2d5f21e192596d50", "class_name": "RelatedNodeInfo"}}, "text": "The success of his tricks is predicated upon adjusting his discourse to the \ncontext of the performance:\n\nI wore attire appropriate for every Time\n     and was on intimate terms with its alternating states\u2014happiness and misery.\nI dealt with each companion according\n   to what suited him to give my companion pleasure.\nWith the transmitters of tales, I pass \u2019round speech,\n   and among those who pour out wine, I pass \u2019round the cups.\n\n39.  Al-Hamadh\u0101n\u012b, Maq\u0101m\u0101t Ab\u012b al-Fa\u1e0dl al-Hamadh\u0101n\u012b, ed. Y. al-Nabh\u0101n\u012b (Istanbul: Ma\u1e6dba\u02bfat al-Jaw\u0101\u02beib, 1881 \n[1298]), 32.\n\n40.  Al-\u1e24ar\u012br\u012b, Kit\u0101b al-Maq\u0101m\u0101t li-l-shaykh al-\u02bf\u0101lim Ab\u012b Mu\u1e25ammad al-Q\u0101sim b. \u02bf Al\u012b b. Mu\u1e25ammad b. \u02bf Uthm\u0101n \nal-\u1e24ar\u012br\u012b ma\u02bfa shar\u1e25 mukht\u0101r ta\u02bel\u012bf al-\u02bfabd al-\u1e25aq\u012br a\u1e63ghar \u02bfib\u0101d All\u0101h Silwistar\u0101 Dis\u0101s\u012b, ed. A. I. Silvestre de Sacy, \nrev. M. Reinaud and M. Derenbourg, 2nd ed. (Paris: Imprimerie Royale, 1847), 1:21.\n\n\u0641\u0627\u0639\u062a\u0640\u0640\u0628 \u0639\u0644\u0640\u0640\u0649 \u0635\u0640\u0640\u0631\u0641 \u0627\u0644\u0644\u064a\u0627\u0644\u0640\u0640\u064a \u0627\u0644\u0630\u0646\u0640\u0640\u0628 \u0644\u0623\u0644\u064a\u0640\u0640\u0627\u0645 \u0627\u0644 \u0644\u0640\u0640\u064a  \n\u0648\u0631\u0641\u0644\u0640\u0640\u062a \u0641\u0640\u0640\u064a \u062d\u0644\u0640\u0640\u0644 \u0627\u0644\u062c\u0645\u0640\u0640\u0627\u0644 \u0628\u0627\u0644\u062d\u0645\u0640\u0640\u0642 \u0627\u062f\u0631\u0643\u0640\u0640\u062a \u0627\u0644\u0645\u0646\u0640\u0640\u0649 \n\n\u0648\u0627\u0644\u0628\u0633\u0640\u0640\u064f\u062a \u064e\u0635\u0652\u0631\u064e\u0641\u064a\u0640\u0640\u0650\u0647 \u064f\u0646\u0639\u064e\u0645\u0640\u0640\u0649 \u0648\u064f\u0628\u0652\u0624\u0633\u0640\u0640\u0627 \u0644\u0628\u0633\u0640\u0640\u064f\u062a \u0644\u0640\u0640\u0643\u0644 \u0632\u0645\u0640\u0640\u0627\u0646 \u064e\u0644\u064f\u0628\u0648\u0633\u0640\u0640\u0627  \n\u0627\u0644\u062c\u0644\u064a\u0633\u0640\u0640\u0627 \u0623\u064e\u0644\u064f\u0631\u0648\u0642  \u064a\u0627\u0644\u0626\u0645\u0640\u0640\u0647  \u0648\u0639\u0627\u0634\u0640\u0640\u0631\u064f\u062a \u064f\u0643\u0651\u0644 \u062c\u0644\u064a\u0640\u0640\u0650\u0633 \u0628\u0645\u0640\u0640\u0627  \n\n\u0648\u0628\u064a\u0640\u0640\u0646 \u0627\u0644\u064f\u0633\u0640\u0640\u0642\u0627\u0629 \u0623\u062f\u064a\u0640\u0640\u0631 \u0627\u0644\u064f\u0643\u064f\u0624\u0648\u0633\u0640\u0640\u0627 \u0641\u0639\u0646\u0640\u0640\u062f \u0627\u0644\u0640\u0640\u064f\u0631\u0648\u0627\u0629 \u0623\u062f\u064a\u0640\u0640\u0631 \u0627\u0644\u0640\u0640\u0643\u0627\u0644\u0645  \n\u0648\u0637\u0640\u0640\u0648\u064b\u0631\u0627 \u0628\u064e\u0644\u0647\u0640\u0640\u0648\u064a \u0623\u064f\u0633\u0640\u0640\u0651\u0631 \u0627\u0644\u0646\u0641\u0648\u0633\u0640\u0640\u0627 \u0648\u0637\u0640\u0640\u0648\u064b\u0631\u0627 \u0628\u0648\u0639\u0638\u0640\u0640\u064a \u064f\u0623\u0633\u0640\u0640\u064a\u0644 \u0627\u0644\u062f\u0645\u0640\u0640\u0648\u0639", "start_char_idx": 41369, "end_char_idx": 42630, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ff775f2c-582e-43b2-b35d-7dfcd3511b76": {"__data__": {"id_": "ff775f2c-582e-43b2-b35d-7dfcd3511b76", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dd576a9c-20a8-4d94-b5f8-7eb75170b809", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "15f7f1f9be6ea063ddc8300014815c0b451078ee43b3f4e504349b4adf3939f5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1c8d4174-c36b-437c-bea9-e15252a53a54", "node_type": "1", "metadata": {}, "hash": "388369da150cb8a06f23128afe2ea88c3c066d284bee9bebd06a9fa25767c119", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAdab without the Crusades: Inebriated Solidarity  \u2022  284\n\nSometimes, with my exhortation, I make tears flow,\n     and sometimes, with my playfulness, I make souls rejoice.41\n\nIn the maq\u0101mas of al-\u1e24ar\u012br\u012b and al-Hamadh\u0101n\u012b, the passage of time leads to the alternation \nbetween the two states of happiness and misery. The trickster is able to preserve his own \nsafety and comfort in spite of this uncertainty only by taking advantage of the gullibility of \nothers and by adjusting his own comportment to fit the context. The \u201ccompanion\u201d (jal\u012bs) to \nwhom Ab\u016b Zayd refers in the lines quoted above is both his audience and his victim.\n\nWhereas the maq\u0101ma\u2019s trickster skillfully manages to thrive in an uncertain world, \nYaghmur\u2019s narrator finds refuge from Time and its vicissitudes in his companions, who revel \nin licentiousness and frivolity. Their refusal to consider the economy of the f\u0101\u02beida d\u012bniyya is \nthe condition of possibility for their solidarity. The aim of the narrator and his companions \nin Yaghmur\u2019s epistle is not to take advantage of the ignorant in society but to surround \nthemselves with like-minded fellows whose mutual generosity protects each from hardship. \nA further difference with the maq\u0101mas of al-Hamadh\u0101n\u012b and al-\u1e24ar\u012br\u012b can be found in the \nrole of the narrators. In the maq\u0101mas, \u02bf\u012as\u0101 b. Hish\u0101m and al-\u1e24\u0101rith b. Hamm\u0101m occasionally \nexpress shock and dismay at the tricksters\u2019 dissolute behavior, even as they also travel with \nthem and participate in their ruses. In Yaghmur\u2019s epistle, the first-person narrator is the \none who expresses his sincere admiration for the licentious life. One does not get the sense \nthat licentiousness is a subversive anti-norm that is being presented to the reader so that it \ncan be condemned. Nor does this licentious behavior situate the epistle outside of Islam, as \nshall be seen below. The licentious and iniquitous behavior of this intimate group of Muslim \ngentlemen is put forward as the highest ideal of fellowship, and each member takes a turn \nto put on a lavish feast, suggesting a high level of material wealth. \n\nThe matter of feasting brings us to the third movement in the epistle: the Islamic drinking \nparty in which a certain nameless, generous gentleman in the group takes his turn to host \nhis comrades. The party begins with a heavenly scene full of boys, women, and wine, all of \nwhich evokes the imagery of Paradise. The pleasures of the hereafter become part of the \nhere and now. A beautiful slave boy (ghul\u0101m) invites the guests into the house, and a second \nslave boy, even more beautiful than the first, invites them to drink. The second boy declares \nhimself the messenger (ras\u016bl) from the daughter of the vine, the bringer of happiness \nthat is found in goblets. In other words, he is wine\u2019s prophet.42 Drinking and music follow, \nand the guests are surrounded by \u201cthe houris and the boys\u201d of paradise, suggestive of the \nerotic potential of both the male and the female companions of the afterlife.43 The activities \ndescribed are quite distinct from the ascetic notions of how to be Islamic, but this drinking \nparty is a thoroughly Islamic one in Shahab Ahmed\u2019s sense. That is, it is a hermeneutical \nengagement in Islamic meaning-making that explores paradox and contradiction within the \ntextual and contextual expressions of Muslims\u2019 lived realities.44\n\n41.  Ibid., 420.\n42.  Khar\u012bda (Levant), 1:360.\n43.  Ibid., 1:361.\n44.  S. Ahmed, What is Islam? The Importance of Being Islamic (Princeton, NJ: Princeton University Press, \n\n2016), 165 and 409.", "start_char_idx": 42636, "end_char_idx": 46212, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1c8d4174-c36b-437c-bea9-e15252a53a54": {"__data__": {"id_": "1c8d4174-c36b-437c-bea9-e15252a53a54", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ff775f2c-582e-43b2-b35d-7dfcd3511b76", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "5d967bbf1abf203c53afba22363d1d1b65be93f73fa28998eca278bc1d763d4e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "379b0cf9-0545-437f-896d-0f54eaf3170a", "node_type": "1", "metadata": {}, "hash": "6f2c85b7bde7f35abe977a97c1165b17b1a41bffb97d67bac64cac3b9f6b7bec", "class_name": "RelatedNodeInfo"}}, "text": "285  \u2022  Matthew L. Keegan\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAs the night goes on and the wine takes its hold on the guests, a pleasurable languor \nsets in, with poetry and stories being recalled and recited. Suddenly the leader of the \ngroup\u2014perhaps the generous host himself\u2014stands up and acts as a preacher (q\u0101ma f\u012bn\u0101 \nsayyid al-qawm kha\u1e6d\u012bban). He begins to reproach the others for \u201ctaking pleasure in what \nthe miserly hand of Time has granted you and delighting in this [earthly] abode before the \ndeparture [of death].\u201d45 This preacher is not a pious gate-crasher reminding the assembled \nguests of their religious duties. Rather, he is quite drunk and having a bit of fun by \npretending asceticism. Having confused his friends, he pauses and takes a large tankard in \nhis hand, looking askance at it. He contemplates it for a moment, prolonging his audience\u2019s \nbewildered anticipation. The drunk preacher then changes his tune and launches into a \nshort poem in praise of wine. He urges his friends to \u201cseize life and drink it up like aged \nwine.\u201d Then, with a tongue that has been loosened by intoxication (bi-lis\u0101n qad a\u1e6dlaqathu \nal-nashwa), he harangues the crowd to stop chattering and drink: \u201cBusy yourselves with \nwine instead of reciting poetry!\u201d46 \n\nThe character of the preacher-host who turns quickly from asceticism to revelry recalls \nthe figure of the gate-crasher in the \u1e24ik\u0101yat Ab\u012b al-Q\u0101sim al-Baghd\u0101d\u012b of Ab\u016b al-Mu\u1e6dahhar \nal-Azd\u012b (fl. late fourth/tenth century). Al-Azd\u012b\u2019s main protagonist is called Ab\u016b al-Q\u0101sim, \ngiving the name to the text itself, and he begins by pretending to be an ascetic lecturing the \nrevelers at a party. Like the preacher in Yaghmur\u2019s epistle, Ab\u016b al-Q\u0101sim takes long breaks \nin his harangue, making people think that he has finished. Unlike Yaghmur\u2019s preacher, \nAb\u016b al-Q\u0101sim resumes his preaching over and over again until one of the braver revelers \naddresses him: \u201cO Ab\u016b al-Q\u0101sim! That is all fine and good, but everyone in the group drinks \nand fucks (m\u0101 f\u012b al-qawm ill\u0101 man yashrab wa-yan\u012bk)!\u201d47 Ab\u016b al-Q\u0101sim smiles when he \nhears this and quickly changes his tune from asceticism to obscenity (muj\u016bn): \u201cYou swear \nby God it is the truth? [You are] cuckolds and slapstick jesters? Sons of coitus and pillow-\nplay? Followers of the grilled [foods] and the baked? Worshippers of the wine cup and the \ngoblet?\u201d48 Ab\u016b al-Q\u0101sim then acts as the evening\u2019s entertainment, regaling the revelers \nwith entertaining and licentious discourse that is full of insults, jest, and obscenity. He gets \nincreasingly drunk over the course of the evening and eventually passes out. By contrast, \nYaghmur\u2019s preacher pretends asceticism after he has already become drunk, and the ascetic \nperformance seems to be part of the evening\u2019s entertainment. The sermon itself operates \nas a kind of prank. It is clear that Yaghmur\u2019s epistle draws on the tropes and themes of \nprevious works of adab, such as the maq\u0101ma and the \u1e24ik\u0101yat Ab\u012b al-Q\u0101sim, all the while \ncreatively recasting them to fit within the narrative hunting epistle.\n\nYaghmur\u2019s drunk preacher, having given up his momentary performance of piety, \nencourages his guests to relax, drink, and stay the night. His sudden reversal indexes the \n\n45.  Khar\u012bda (Levant), 1:362.\n46.  Ibid., 1:363.\n47.  Al-Azd\u012b, \u1e24ik\u0101yat Ab\u012b al-Q\u0101sim al-Baghd\u0101d\u012b, ed.", "start_char_idx": 46216, "end_char_idx": 49546, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "379b0cf9-0545-437f-896d-0f54eaf3170a": {"__data__": {"id_": "379b0cf9-0545-437f-896d-0f54eaf3170a", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1c8d4174-c36b-437c-bea9-e15252a53a54", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "1fcd597c45ca26a71b5e82a53d14ebfb606e33d19d17d1b37b09cff87d344e7d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6a92157d-e6ea-4ce8-9d69-3b865b684791", "node_type": "1", "metadata": {}, "hash": "14da4cc0a0d75a43b6991ae38172ab7bd9054075d691be0ee0e41022a99d89f9", "class_name": "RelatedNodeInfo"}}, "text": "A. Mez (Heidelberg: Carl Winter\u2019s Universit\u00e4tsbuchhandlung, \n\n1902), 6. For a slightly different translation, see E. Selove, \u1e24ik\u0101yat Ab\u012b al-Q\u0101sim: A Literary Banquet (Edinburgh: \nEdinburgh University Press, 2016), 36.\n\n48.  Al-Azd\u012b, \u1e24ik\u0101yat Ab\u012b al-Q\u0101sim, 6.", "start_char_idx": 49547, "end_char_idx": 49804, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6a92157d-e6ea-4ce8-9d69-3b865b684791": {"__data__": {"id_": "6a92157d-e6ea-4ce8-9d69-3b865b684791", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "379b0cf9-0545-437f-896d-0f54eaf3170a", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "d70d867a615a88dababca523176127c07cdb9e85223de92838a65fb3f1830259", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b9f7ccbb-c712-495f-8bbc-6a189d8c367d", "node_type": "1", "metadata": {}, "hash": "2f62da9d83f55d87640f84d670c3447416fdc9aa04d7e62aad0b3ecab1438b39", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAdab without the Crusades: Inebriated Solidarity  \u2022  286\n\ntwo possible ethical responses to the shortness of life, mentioned earlier. One may respond \nby seizing the day and living for the moment or by focusing one\u2019s mind entirely on the \nhereafter. An awareness of mortality produces both reactions, and these two reactions \ncoexist unproblematically, as Thomas Bauer has shown.49 However, it would be hard to \nconsider this inebriated preacher\u2019s performance secular or separate from Islam, even \nif (or precisely because) it would offend the sensibilities of some Muslims. Indeed, both \nthe preacher\u2019s harangue and the description of the drinking party draw upon an Islamic \nvocabulary. \n\nWhen the  call to the dawn prayer rings out and the birds begin chirping, the companions \nare quite hung over. They prepare for breakfast, speaking to one another in gestures to \navoid raising their voices and aggravating their hangovers. Then, suddenly, a messenger \n(mukhabbir) arrives and knocks on the door to tell them that a hunt is afoot.50 Thus begins \nthe fourth movement of the epistle, which consists of the journey to the hunt and the hunt \nitself. It begins with a parade of horses, followed by a day of travel to seek the hunt, during \nwhich they continue drinking so that \u201cour day had not reached its midpoint before we \nhealed our hangovers with wine (inkasara bi-l-khamr khum\u0101run\u0101).\u201d51 When they finally \ndismount at dusk, a scene of sublimated eroticism unfolds, hinted at in the beginning of the \nstormy evening and at the end. \n\nWhen the men dismount from their horses, they \u201cembrace the beloveds\u201d (muq\u0101rafat \nal-\u1e25ab\u0101\u02beib).\u201d52 According to the Lis\u0101n al-\u02bfArab of Ibn Man\u1e93\u016br (d. 711/1311), the term muq\u0101rafa \nrefers to sexual intercourse (jim\u0101\u02bf) between a man and a woman, which suggests that there \nis an overtly sexual component to this evening embrace.53 The companions eat and go to \nbed. While they are ostensibly asleep, a storm rolls in, bringing with it wind, rain, thunder, \nand lightning, all of which are described in exquisite detail. Two details in particular stand \nout and add complexity to this passionate and euphemistic storm. The first detail is that \nthe narrator describes the plants responding to the life-giving rain as \u201can indication of \nthe oneness of the Living, the Eternal,\u201d referring to names of God, and he later says that \nthe rainwater comes from the river Kawthar in paradise.54 The second detail worthy of \nnote is a lengthy personification of trees blowing in the wind. The narrator compares the \ntrees to drunkards who cannot stand up straight, saying that they draw near one another \nas if to hug and kiss, and this description seems to evoke the carousing of the companions \nthemselves. Even more suggestive of the storm\u2019s eroticism is how each tree branch (qa\u1e0d\u012bb) \nbends toward another branch \u201clike a lover embracing a beloved.\u201d55 The image of the beloved \nas a slender branch is common, especially in homoerotic poetry, but the word qa\u1e0d\u012bb can \n\n49.  T. Bauer, \u201cRaffinement und Fr\u00f6mmigkeit: S\u00e4kulare Poesie islamischer Religionsgelehrter der sp\u00e4ten \nAbbasidenzeit,\u201d Asiatische Studien/\u00c9tudes asiatiques 2 (1996): 275\u201395.\n\n50.  Khar\u012bda (Levant), 1:364.\n51.  Ibid., 1:366.\n52.  Ibid.\n53.  Ibn Man\u1e93\u016br, Lis\u0101n al-\u02bfArab (Beirut: D\u0101r \u1e62\u0101dir, n.d.), 9:281.\n54.  Khar\u012bda (Levant), 1:367\u201368.\n55.  Ibid., 1:367.", "start_char_idx": 49808, "end_char_idx": 53183, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b9f7ccbb-c712-495f-8bbc-6a189d8c367d": {"__data__": {"id_": "b9f7ccbb-c712-495f-8bbc-6a189d8c367d", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6a92157d-e6ea-4ce8-9d69-3b865b684791", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "40a22451dc290c0c1c237f1fdecd10d1cfb0766fef625534217902e2f1c69bfe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fe2f2383-69e2-45ca-9fbb-5a308ed1aa8c", "node_type": "1", "metadata": {}, "hash": "572b40b5da1e769db4197908f189b6adc8a738eb9bed590b3b6ed05e34486bbd", "class_name": "RelatedNodeInfo"}}, "text": "287  \u2022  Matthew L. Keegan\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nalso refer to the penis. The phallic allusion and the erotic metaphors used to describe the \nstorm accentuate the tempest\u2019s sexual potentiality. As a way of concluding the storm, the \nnarrator turns his attention back to his companions, saying: \u201cWe spent our night this way, \nand we obtained our desire\u201d (fa-bitn\u0101 bih\u0101 laylatan\u0101 wa-niln\u0101 umniyyatan\u0101).56 Bookending \nthe storm with these two references to sexual activity and sexual satisfaction suggests that \nthe storm functions as a euphemism for a night of passion. This storm is therefore both \na way of expressing the sexual activities taking place and a way of bearing witness to the \noneness of the Creator through the spectacle of the creation. \n\nWhen morning comes, the company is invited to drink once more, but they are impatient \nfor the hunt. They depart for their first day, the account of which includes an intricate \ndescription of each kind of prey. These hunting scenes make up by far the longest portion of \nthe work, and they require a more detailed account than can be offered here. The catalogue \nof hunted animals is clearly a response to the narrative \u1e6dardiyya tradition that would also \nfind expression in the Mamluk period. At the same time, it seems likely that the idealized \nportrayal of hunting found in this epistle was part of a broader ideal of gentlemanly \nbehavior. \n\nFigure 1: The Barberini Vase, Louvre Museum, Paris. (Photo by Matthew L. Keegan, \nwith permission of the Louvre.)\n\nConsider, for example, the Barberini Vase, an Ayyubid-era copper-alloy vase with \ninscriptions and figural medallions.57 It was made for an Ayyubid ruler during the last \ndecades of the long sixth/twelfth century and now belongs to the Louvre in Paris. The \nengraved medallions depict hunting scenes and, in one case, two men practicing swordplay \nwith one another. Geese, rabbits, deer, and a lion are all targets of the hunt, as if the vase \n\n56.  Ibid., 1:368.\n57.  For a brief description of the vase, see \u201cVase with the Name of Ayyubid Sultan Salah al-Din Yusuf, Known \n\nas the Barberini Vase,\u201d Louvre website, https://www.louvre.fr/en/oeuvre-notices/vase-name-ayyubid-sultan-\nsalah-al-din-yusuf-known-%E2%80%9Cbarberini-vase%E2%80%9D (accessed June 29, 2020).\n\nhttps://www.louvre.fr/en/oeuvre-notices/vase-name-ayyubid-sultan-salah-al-din-yusuf-known-%E2%80%9Cbarberini-vase%E2%80%9D\nhttps://www.louvre.fr/en/oeuvre-notices/vase-name-ayyubid-sultan-salah-al-din-yusuf-known-%E2%80%9Cbarberini-vase%E2%80%9D\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAdab without the Crusades: Inebriated Solidarity  \u2022  288\n\nwere a hunting poem etched in bronze. The military exercise that is depicted in one roundel \nmight imply that these scenes cast hunting as a militaristic activity that is designed to train \nsoldiers for jihad, but this vessel is likely better contextualized within Yaghmur\u2019s world of \ninebriated solidarity.", "start_char_idx": 53187, "end_char_idx": 56120, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fe2f2383-69e2-45ca-9fbb-5a308ed1aa8c": {"__data__": {"id_": "fe2f2383-69e2-45ca-9fbb-5a308ed1aa8c", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b9f7ccbb-c712-495f-8bbc-6a189d8c367d", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "3f5bacb21aa2d9ea3c7fbfc85f01435315dfdc623d05f80ca0945cd54f4e18b8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1511211c-afda-4c80-a2fb-bfe6adc15e70", "node_type": "1", "metadata": {}, "hash": "0bda741e8071693c582d3571e59c1e0595a1adaefa848d560dc1738619f1bbef", "class_name": "RelatedNodeInfo"}}, "text": "This supposition is reinforced by the inscription on the base, which \nreads: \u201cFor the wine cellar (shar\u0101bkh\u0101na) of al-Malik al-\u1e92\u0101hir.\u201d58 \n\nReturning to Yaghmur\u2019s epistle, the adventure of the drinking and hunting party lasts for \nten days.59 At the end of the first day of hunting, the night is spent with \u201ceach lover lying \nwith (\u1e0d\u0101ja\u02bfa) a beloved,\u201d and we are given to believe that the following days and nights \nare no different.60 After ten days of hunting and drinking, the narrator informs us that the \ngroup has become bored with their activities. They also seem to reflect on the bloodshed \nthey have recently committed.\n\nWe said: How long will bloodshed and the murder of the beautiful beasts last? How \nlong will we sunder beloveds and notch the arrow of separation between allies? Do we \ntrust in the Fates? Have we forgotten the successive turning of nights into days? Are we \nsecure from being stricken by that which we have wrought [on others] and from being \nafflicted by the talons and teeth of Time?\n\nIn this passage, there is a clear sense of regret about the hunting of animals who are referred \nto as dum\u0101, a term that refers to adorned images or idols, but which is also used for beautiful, \nwell-fed animals.61 Whereas the narrator\u2019s companions had been enthusiastic about the \nhunt earlier in the epistle, they have now soured on the affair through the realization that \nthey, like the animals they have slaughtered, are hunted. The ruthless hunter of humankind \nis Time, which the narrator describes as an animal with talons and teeth. By imagining \nTime as an animal who hunts humans, the companions imaginatively reverse the violent \nslaughter that they have recently carried out and consider the animal experience of loss as \nif it were their own. In this way, the hunters come to recognize their own mortality with a \nvividness that the mock sermon could not achieve. With this change of heart, the band of \nbrethren make their way back to settled society (al-\u02bfumr\u0101n). They come upon a peaceful \ngarden, which leads them to a beautiful castle where they begin again to drink and enjoy \nthe company of beautiful lads, all of which lasts an undetermined amount of time.62\n\nThe fifth and final movement of the epistle finds the author and his companions turning \nto godly piety. The movement consists of only a few short lines. Although I have called it a \nrepentance, it is marked not by the triumph of shared religious solidarity but by a feeling \nof sadness, nostalgia, and alienation. The end of the inebriated feasting and hunting leads \n\n58.   \u201cVase with the Name of Salah al-Din.\u201d\n59.  Khar\u012bda (Levant), 1:364\u201388.\n60.  Ibid., 1:387.\n61.  Ibn Man\u1e93\u016br, Lis\u0101n al-\u02bfArab, 14:271.\n62.  Khar\u012bda (Levant), 1:387\u201389.\n\n\u0648\u062b\u0642\u0646\u0640\u0640\u0627  \u0641\u0647\u0640\u0640\u0644  \u0627\u0627\u0644\u062d\u0640\u0640\u0627\u0644\u0641.", "start_char_idx": 56121, "end_char_idx": 58887, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1511211c-afda-4c80-a2fb-bfe6adc15e70": {"__data__": {"id_": "1511211c-afda-4c80-a2fb-bfe6adc15e70", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fe2f2383-69e2-45ca-9fbb-5a308ed1aa8c", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "43422df73ad8501ccc1aaa24e5941c92a6e82d49fe255539e3800132c67241ae", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a4a24028-b3fd-4fea-915d-fc692142e2b1", "node_type": "1", "metadata": {}, "hash": "6723679b367cfe904637986343dffc3d2d7dffb18a7826e4198cd6acc3d3d76a", "class_name": "RelatedNodeInfo"}}, "text": "\u0625\u0644\u0640\u0640\u0649  \u0627\u0644\u0628\u064a\u0640\u0640\u0646  \u0633\u0640\u0640\u0647\u0645  \u0642  \u0648\u064f\u0646\u0641\u0640\u0640\u0648\u0651\u0650 \u0627\u0627\u064f\u0644\u0627\u0651\u0644\u0641  \u0628\u064a\u0640\u0640\u0646  \u0646\u0641\u0640\u0640\u064f\u0631\u0642  \u0648\u062d\u062a\u0651\u0640\u0640\u0627\u0645  \u0628\u0627\u0644\u064f\u062f\u0645\u0640\u0640\u0649  \u0648\u0627\u0644\u0641\u062a\u0640\u0640\u0643  \u0627\u0644\u0651\u062f\u0645\u0640\u0640\u0627  \u0633\u0640\u0640\u0641\u0643  \u0645\u062a\u0640\u0640\u0649  \u0625\u0644\u0640\u0640\u0649  \u0642\u0644\u0646\u0640\u0640\u0627: \n\u0628\u0627\u0623\u0644\u0642\u0640\u0640\u062f\u0627\u0631 \u0648\u0646\u0633\u0640\u0640\u064a\u0646\u0627 \u062a\u0642\u0644\u064f\u0651\u0640\u0640\u0628 \u0627\u0644\u0644\u064a\u0640\u0640\u0644 \u0648\u0627\u0644\u0646\u0647\u0640\u0640\u0627\u0631\u060c \u0648\u0647\u0640\u0640\u0644 \u0623\u0650\u0645\u0651\u0646\u0640\u0640\u0627 \u0623\u0646 \u064f\u0646\u0635\u0640\u0640\u0627\u0628 \u0628\u0645\u0640\u0640\u0627 \u0623\u064e\u0635\u0652\u0628\u0646\u0640\u0640\u0627 \u0628\u0640\u0640\u0647\u060c \u0648\u064f\u0646\u0652\u0646\u062a\u0640\u0640\u0627\u0628 \u0628\u064f\u0638\u064f\u0641\u0640\u0640\u0631 \u0627\u0644\u0632\u0645\u0640\u0640\u0627\u0646 \u0648\u0646\u0627\u0628\u0640\u0640\u0647.\n\n\n\n289  \u2022  Matthew L. Keegan\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nto the demise of companionship (\u1e63u\u1e25ba) and the beginning of estrangement (ghurba), as \nthe companions scatter into the countryside. The entire fifth movement, most of which was \nquoted at the beginning of this article, reads as follows:\n\nWe continued on in that way until the new moon of the month of Rajab appeared. We \nturned against passion and swore ourselves to God-fearing devotion. We took refuge \nin the realm of right conduct and donned the armor of good behavior. We rectified \nour past faults and dreaded useless activity. We were afflicted with parting from that \ncompany and were driven to estrangement from those companions. We scattered \nacross the lands, dispersing in the valleys and the highlands. This is the story of the \nPassing Days among humankind and their effects on both elites and common folk. Their \npleasures are like dreams and their wakefulness is like sleep. May God make us among \nthose who triumph with everlasting Paradise.63\n\nThese final sentences of the epistle bring us back to the question of frivolity. Yaghmur \ndescribes an abandonment of \u201cuseless activity\u201d (\u1e25\u0101bi\u1e6d al-\u02bfamal), which is more or less what \nAb\u016b Sh\u0101ma found so objectionable when he transmitted the anecdote about N\u016br al-D\u012bn \nplaying polo. In that case, the subordination of polo to the logic of jihad prevented it from \nbeing useless. In Yaghmur\u2019s epistle, the hunt is an example of \u201cuseless activity\u201d that cannot \nbe incorporated into the economy of the f\u0101\u02beida d\u012bniyya that, N\u016br al-D\u012bn claims, pertains to \npolo. Yaghmur does not express a single-minded devotion to piety, asceticism, and jihad. \nRather, he presents asceticism as a period of life that comes after youthful companionship \nhas faded away. The two impulses of licentiousness and asceticism are mediated temporally, \nsuch that there is a time for seizing the day, and there is a time for devoting oneself to the \nhereafter.\n\nYaghmur\u2019s rather pessimistic view of asceticism complicates the assumption that the \nfighting men of the Crusader period were driven by ascetic piety and the imagery of a \npristine Islamic past. Modern depictions of Islamic politics are haunted by a distinctively \nSalafi imaginary in which the early Islamic past is the primary basis for solidarity. Although \none can certainly find Muslim scholars expressing the idea that all activity ought to be \ninterpreted in light of its f\u0101\u02beida d\u012bniyya, it is far from certain that such ideas roused the \nsentiments of the men tasked with fighting. Yaghmur\u2019s epistle expresses an awareness \nof the ascetic ideal, but it comes in for mockery and is associated with the breakdown of \nidealized, inebriated solidarity.", "start_char_idx": 58889, "end_char_idx": 61865, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a4a24028-b3fd-4fea-915d-fc692142e2b1": {"__data__": {"id_": "a4a24028-b3fd-4fea-915d-fc692142e2b1", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1511211c-afda-4c80-a2fb-bfe6adc15e70", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "c2ca41ec71cbcc7d7be8a1a737aeabae2ba88d2169a90824fdac5dadedc51f28", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "54dcc9b6-05dd-4a4d-b6e1-3f19317e3a8b", "node_type": "1", "metadata": {}, "hash": "fea87fad67dad38aa574d590467ee15d1a48e96035004c2ed5ee7c60370e4e9e", "class_name": "RelatedNodeInfo"}}, "text": "An even more sardonic view of asceticism is found in the \nwork of \u02bfArqala al-Kalb\u012b (d. ca. 567/1171\u201372), a licentious Shi\u02bfite poet who was a boon \ncompanion to Saladin and considered himself the Ab\u016b Nuw\u0101s (d. ca. 200/815) of his age.64 \n\n63.  Ibid., 1:389. \n64.  Ibid., 1:209. For a fuller treatment of \u02bfArqala, see Keegan, \u201cRethinking Poetry.\u201d\n\n\u064e\u0635\u0640\u0640\u0652\u0648\u0628  \u0648\u0627\u0646\u062a\u062c\u0639\u0646\u0640\u0640\u0627  \u0627\u0644\u064f\u062a\u0642\u0640\u0640\u0649  \u0648\u062d\u0627\u0644\u0641\u0646\u0640\u0640\u0627  \u0627\u0644\u0647\u0640\u0640\u0648\u0649  \u0641\u062e\u0627\u0644\u0641\u0646\u0640\u0640\u0627  \u0627\u0644\u0647\u0640\u0640\u0627\u0644\u0644  \u063a\u0640\u0640\u0631\u0629  \u0631\u062c\u0640\u0640\u0628  \u0645\u0640\u0640\u0646  \u0627\u0633\u0640\u0640\u064f\u062a\u0647\u0651\u0644\u062a  \u062d\u062a\u0640\u0640\u0649  \u0627\u0644\u062d\u0640\u0640\u0627\u0644  \u062a\u0644\u0640\u0640\u0643  \u0639\u0644\u0640\u0640\u0649  \u0632\u0644\u0646\u0640\u0640\u0627  \u0648\u0645\u0640\u0640\u0627 \n\u0648\u064f\u062f\u0641\u0639\u0646\u0640\u0640\u0627  \u0628\u0627\u0644\u0641\u0631\u0642\u0640\u0640\u0629  \u0627\u0644\u0631\u0641\u0642\u0640\u0640\u0629  \u062a\u0644\u0640\u0640\u0643  \u0645\u0640\u0640\u0646  \u0648\u064f\u0645\u0646\u064a\u0646\u0640\u0640\u0627  \u0627\u0644\u0639\u0645\u0640\u0640\u0644  \u062d\u0627\u0628\u0640\u0640\u0637  \u0648\u0650\u062e\u0652\u0641\u0646\u0640\u0640\u0627  \u0627\u0644\u0632\u0644\u0640\u0640\u0644  \u0641\u0640\u0640\u0627\u0631\u0637  \u0648\u0627\u0633\u0640\u0640\u062a\u062f\u0631\u0643\u0646\u0627  \u0627\u0644\u062b\u0640\u0640\u0651\u0648\u0627\u0628  \u062b\u0640\u0640\u0648\u0628  \u0648\u0627\u0651\u062f\u0631\u0652\u0639\u0646\u0640\u0640\u0627  \u0627\u0644\u0635\u0640\u0640\u0648\u0627\u0628 \n\u0645\u0640\u0640\u0646 \u062a\u0644\u0640\u0640\u0643 \u0627\u0644\u0635\u062d\u0628\u0640\u0640\u0629 \u0625\u0644\u0640\u0640\u0649 \u0627\u0644\u064f\u063a\u0631\u0628\u0640\u0640\u0629 \u0648\u062a\u0641\u0651\u0631\u0642\u0646\u0640\u0640\u0627 \u0641\u0640\u0640\u064a \u0627\u0644\u0628\u0640\u0640\u0627\u0644\u062f \u0648\u062a\u0634\u0640\u0640\u0651\u062a\u062a\u0646\u0627 \u0641\u0640\u0640\u064a \u0627\u0623\u0644\u063a\u0640\u0640\u0648\u0627\u0631 \u0648\u0627\u0623\u0644\u0646\u062c\u0640\u0640\u0627\u062f. \u0648\u0647\u0640\u0640\u0630\u0647 \u0633\u0640\u0640\u064a\u0631\u0629 \u0627\u0623\u0644\u064a\u0640\u0640\u0627\u0645 \u0641\u0640\u0640\u064a \u0627\u0623\u0644\u0646\u0640\u0640\u0627\u0645 \u0648\u0650\u0641\u0639\u0627\u0644\u0647\u0640\u0640\u0627 \n\n\u0628\u0627\u0644\u062e\u0640\u0640\u0627\u0635 \u0648\u0627\u0644\u0639\u0640\u0640\u0627\u0645 \u0644\u0630\u062a\u0647\u0640\u0640\u0627 \u0643\u0627\u0623\u0644\u062d\u0640\u0640\u0627\u0644\u0645 \u064a\u0642\u0638\u062a\u0647\u0640\u0640\u0627 \u0643\u0627\u0644\u0645\u0646\u0640\u0640\u0627\u0645 \u062c\u0639\u0644\u0646\u0640\u0640\u0627 \u0647\u0644\u0644\u0627 \u0645\u0640\u0640\u0646 \u0627\u0644\u0641\u0627\u0626\u0632\u064a\u0640\u0640\u0646 \u0628\u0627\u0644\u062e\u0644\u0640\u0640\u0648\u062f \u0641\u0640\u0640\u064a \u062f\u0627\u0631 \u0627\u0644\u0633\u0640\u0640\u0627\u0644\u0645.", "start_char_idx": 61866, "end_char_idx": 62778, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "54dcc9b6-05dd-4a4d-b6e1-3f19317e3a8b": {"__data__": {"id_": "54dcc9b6-05dd-4a4d-b6e1-3f19317e3a8b", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a4a24028-b3fd-4fea-915d-fc692142e2b1", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "440a8713020fd5d1f96b75a5241456d766f52f6267f8c3c76c679a44006a8b38", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bc996d51-8296-41bd-8ef1-0306328c8aa2", "node_type": "1", "metadata": {}, "hash": "ee580932b4bba5a926def6767a88fbdc701849490930068d8c0c2be03093eed9", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAdab without the Crusades: Inebriated Solidarity  \u2022  290\n\nIn one of \u02bfArqala\u2019s poems, he claims that asceticism is inspired not by piety but by a lack of \nmaterial resources:\n\nShun the world if it shuns you, \n     standing haughty and aloof!\nYou do not find a youth renouncing worldly pleasures,\n     unless the world has already forsaken him.65\n\nAsceticism is, for \u02bfArqala, a way of dealing with a world that has not provided plentifully. \nIt is also noteworthy that \u02bfArqala identifies youth as the natural period in which to indulge \nin enjoyment and pleasure, unless circumstances prevent one from that enjoyment.\n\nConclusion\n\nThe activities of the hunt, the lengthy drinking party, and the homoerotic interludes in \nYaghmur\u2019s epistle do not participate in the economy of the f\u0101\u02beida d\u012bniyya that Ab\u016b Sh\u0101ma \ndemands but rather uphold the inebriated solidarity of the hunt. It should be emphasized \nthat the activities of this fortnight\u2019s bender are not truly \u201cuseless,\u201d as the epistle\u2019s repentant \nconclusion suggests. Apparently useless activities such as drinking, hunting, and homoerotic \nactivity seem to be a key part of the social glue that holds together this company of elite \nmilitary men in the hunt and, one imagines, on the battlefield, regardless of the foe. Men \nsuch as Yaghmur were, after all, precisely the kind of men one would expect to fight the \nFranks or rival Muslims. If he or his anthologist-editor had wished to foreground the threat \nof the Crusaders and the importance of piety for unifying Muslim warriors, then he certainly \ncould have done so. It is, of course, possible that many people were motivated to fight the \nFranks out of their devotion to Islam, but that does not necessarily entail ascetic piety. \nWe risk projecting a Salafi imaginary onto these Muslims who might have found solidarity \nin the gentlemanly activities of wine parties and hunting. In the epistle, evocations of \nascetic piety are mocked, as in the case of the intoxicated preacher, or they are the cause \nof disunity, as they are in the fifth movement of the epistle. However, more complex and \nplayful mobilizations of Islamic language take place in the Islamic drinking party and the \ntempest. The epistle\u2019s playful engagements with Islamic norms produce intimate social \nbonds that would have been crucial in the Zengid and Ayyubid worlds of confederated \npolitics. Thinking about adab without insisting on the framework of the Crusades makes \nvisible the complexities of the long sixth/twelfth century through texts like Yaghmur\u2019s \nepistle.\n\nThe long sixth/twelfth century was not an era dominated by asceticism and religious \nfervor but one in which multiple conceptions of normative behavior circulated, often among \nthe same people who portrayed their sovereigns as ascetics and their age as full of pious \ndevotion. For example, \u02bfIm\u0101d al-D\u012bn celebrated Saladin\u2019s revival of a pristine past in his \n\n65.  Khar\u012bda (Levant), 1:228. \n\n\u0639\u0646\u0640\u0640\u0643 \u0628\u0625\u0643\u0628\u0640\u0640\u0627\u064d\u0631 \u0648\u062a\u0646\u0632\u064a\u0640\u0640\u0650\u0647 \u0640\u0640\u0652\u0628 \u0639\u0640\u0640\u0646 \u0627\u0644\u062f\u0646\u064a\u0640\u0640\u0627 \u0625\u0630\u0627 \u062c\u0646\u064e\u0651\u0628\u0640\u0640\u0652\u062a    \u062c\u0646\u0651\u0650\n\u0625\u0646 \u0644\u0640\u0640\u0645 \u062a\u0643\u0640\u0640\u0646 \u0642\u0640\u0640\u062f \u0632\u0650\u0647\u0640\u0640\u062f\u0652\u062a \u0641\u064a\u0640\u0640\u0650\u0647. \u0641\u0645\u0640\u0640\u0627 \u062a\u0640\u0640\u0631\u0649 \u0641\u064a\u0647\u0640\u0640\u0627 \u0641\u062a\u0640\u0640\u064b\u0649 \u0632\u0627\u0647\u0640\u0640\u064b\u062f\u0627  \n\n\n\n291  \u2022  Matthew L. Keegan\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\npanegyric poetry and prose, but when it came to the Khar\u012bda, he did not see a problem with \nincluding Yaghmur\u2019s epistle or \u02bfArqala\u2019s poetry.", "start_char_idx": 62782, "end_char_idx": 66098, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bc996d51-8296-41bd-8ef1-0306328c8aa2": {"__data__": {"id_": "bc996d51-8296-41bd-8ef1-0306328c8aa2", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "54dcc9b6-05dd-4a4d-b6e1-3f19317e3a8b", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "6630262d9ad952caab8ff654cff39e80d185e271f5dcfb44bfa82ab89563f9b4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a0b9744e-1191-4ef2-8a42-d71881c8d401", "node_type": "1", "metadata": {}, "hash": "18d1faec43057a92f3002f381bdda91b41e6794ef3325b10460dd2fdc3cb6ca6", "class_name": "RelatedNodeInfo"}}, "text": "The inclusion in the Khar\u012bda of both sorts \nof material suggests that this epistle does not express the ethos of a \u201ccounter-public\u201d that \nresisted the pietistic discourses of the day. Rather, the scenes of drinking, homoeroticism, \nand hunting seem to have been part of a normative conception of these behaviors that \nwas Islamic in Shahab Ahmed\u2019s sense.66 Hints of this Muslim warrior ethos that centered \non wine and companionship can also be found in portions of Us\u0101ma b. Munqidh\u2019s Book \nof Contemplation. For example, Us\u0101ma mentions a certain \u02bfAl\u012b b. Faraj who lost a leg to \ninfection, had it amputated, and kept fighting the Franks. In spite of his strength and \nbravery, Us\u0101ma calls this \u02bfAl\u012b a light-hearted man who invited his friends to his home to eat \nand drink wine. As a joke, it seems, \u02bfAl\u012b implied that he had wine and food to offer them, \nbut when they arrived, he told them to go back and bring provisions themselves because, \nin fact, he had none.67 A more apt example is that of Najm al-D\u012bn \u012algh\u0101z\u012b (d. 516/1122), the \nSeljuk governor and warrior who defeated the Franks at Tell \u02bfAfr\u012bn in 513/1119. Us\u0101ma tells \nus that he would be drunk for twenty days at a time.68 A Salafi imaginary of the sixth/twelfth \ncentury cannot take account of these values without transforming them into subversions of \nan official ideology. But the elite normative ideas seem to have been much more complex \nand fragmented than is sometimes appreciated.69\n\nIf the atmosphere of the age had required asceticism or a direct link between fighting \nthe Franks and a commitment to personal piety, one would imagine that \u02bfIm\u0101d al-D\u012bn \nwould have edited this epistle or removed it entirely. But although he claims to have edited \nand shortened Yaghmur\u2019s epistle to fit with the linguistic norms of his day, he appears to \nhave seen no need to remove the rather dim view of austere asceticism expressed in it, \nmuch less the drinking and the homoeroticism. Yaghmur and his editor seem comfortable \nwith embracing, within an Islamic framework, the alternation of raucous, wine-soaked \nsolidarity on the one hand and alienated asceticism on the other. There were multiple \nconceptualizations of the relationship between Islam, austerity, solidarity, and revelry in \nthis period. This epistle expresses one of them.\n\nOne may wonder to what extent Yaghmur\u2019s epistle reflected his lived experience. Did \nhe thrive in the context of inebriated solidarity, as the narrator of his epistle does? This \n\n66.  Ahmed, What is Islam?\n67.  Us\u0101ma b. Munqidh, Kit\u0101b al-I\u02bftib\u0101r, ed. \u02bfA. al-Ashtar (Beirut: al-Maktab al-Isl\u0101m\u012b, 2003), 238. The story \n\ndiffers slightly in the translation, perhaps reflecting a different edition; compare Us\u0101ma b. Munqidh, Book of \nContemplation, 159.\n\n68.  Us\u0101ma b. Munqidh, Kit\u0101b al-I\u02bftib\u0101r, 203\u20134; Us\u0101ma b. Munqidh, Book of Contemplation, 131.\n69.  The work of Samuli Schielke also discusses (albeit in a modern context) the ambivalence and temporally \n\nmediated attitudes toward piety in everyday life. As he points out, \u201cfocusing on the very pious in moments \nwhen they are being very pious (in mosque study groups, for example) risks taking those moments when people \ntalk about religion as religious persons . . .", "start_char_idx": 66099, "end_char_idx": 69325, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a0b9744e-1191-4ef2-8a42-d71881c8d401": {"__data__": {"id_": "a0b9744e-1191-4ef2-8a42-d71881c8d401", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bc996d51-8296-41bd-8ef1-0306328c8aa2", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "d389f05db1e4b57b13da40fa22d4560ebcef4841f8fc9758968d067b22b91a9e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a83c89eb-8d73-4cbe-8c8a-fba64143d421", "node_type": "1", "metadata": {}, "hash": "cb6ffd2f7385c89e4690e73df981e705c0129770f7084a34c2fc94c16ec1f0d4", "class_name": "RelatedNodeInfo"}}, "text": ". . as the paradigmatic ones, and thus unwittingly reproducing the \nparticular ideological aspiration of Islamist and Islamic revivalist movements: the privileging of Islam as the \nsupreme guideline of all fields of life.\u201d S. Schielke, \u201cSecond Thoughts about the Anthropology of Islam, or How \nto Make Sense of Grand Schemes in Everyday Life,\u201d ZMO Working Papers 2 (2010): 1\u201316, at 2. See also S. Schielke, \n\u201cAmbivalent Commitments: Troubles of Morality, Religiosity, and Aspiration among Young Egyptians,\u201d Journal \nof Religion in Africa 39 (2009): 158\u201385.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAdab without the Crusades: Inebriated Solidarity  \u2022  292\n\ncoauthored epistle is not, to be sure, straightforwardly autobiographical. It draws on and \ncreatively refigures the tropes of the maq\u0101ma, the hunting poem, and the stories of false \nasceticism such as the \u1e24ik\u0101yat Ab\u012b l-Q\u0101sim al-Baghd\u0101d\u012b and the stories of Ab\u016b Nuw\u0101s. Even if \nthe epistle that survives in the Khar\u012bda is more \u02bfIm\u0101d al-D\u012bn than Yaghmur, its very presence \nin the Khar\u012bda is significant. It shows that adab, even though it was an elite discourse, made \na show of including new participants who fell outside the typical scholarly classes who \nproduced adab.70 Although Yaghmur\u2019s epistle responds to the adab tradition, there are \ncertainly features in it that may also have lined up with Yaghmur\u2019s lived experience. It is \npossible to see this epistle as the expression of a young military man\u2019s imaginative depiction \nof elite companionship. It is, like much adab, a case of \u201cimaginary gardens with real toads \nin them,\u201d to paraphrase the poet Marianne Moore. And in Yaghmur\u2019s imaginary garden, the \nbonds of elite companionship and solidarity were not based in ascetic piety but were rather \nrooted in the drinking party, the homoerotic evening, and the hunt.\n\n70.  Haarmann, \u201cArabic in Speech\u201d; Flemming, \u201cLiterary Activities.\u201d", "start_char_idx": 69322, "end_char_idx": 71213, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a83c89eb-8d73-4cbe-8c8a-fba64143d421": {"__data__": {"id_": "a83c89eb-8d73-4cbe-8c8a-fba64143d421", "embedding": null, "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8418", "node_type": "4", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "db30eba330b038f35dc95827ff79731aa98d71b55affd279487a6b04e1f5e0f1", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a0b9744e-1191-4ef2-8a42-d71881c8d401", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "8f430c739e6830790206e50e078e991f82912fdc41b8d64461b59fe2deab450e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cdb60322-4ce8-4227-8ef0-6d9f62750afb", "node_type": "1", "metadata": {}, "hash": "4108e0a65ac89a7ce00daccde55d09f6ab8030603b3210733b1da85caea1c9bd", "class_name": "RelatedNodeInfo"}}, "text": "293  \u2022  Matthew L. 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", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "00c33941c7b0d7a98bbca20bb7dc297f2b75245fa1fd4dcc2e79e912806fed6c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4e91a743-f904-4703-9970-a5fd81c4473b", "node_type": "1", "metadata": {}, "hash": "200b8e89c7e76c7ecf88fad2884483cd656b39724d40b818dc23af7aa43eb7a8", "class_name": "RelatedNodeInfo"}}, "text": "Edited by  \nS. Fay\u1e63al. Damascus: al-Ma\u1e6dba\u02bfa al-H\u0101shimiyya, 1955\u201368. \n\nKeegan, M. \u201cRethinking Poetry as (Anti-Crusader) Propaganda: Licentiousness and Cross-\nConfessional Patronage in the \u1e2aar\u012bdat al-Qa\u1e63r.\u201d Intellectual History of the Islamicate \nWorld (forthcoming).\n\nLatiff, O. 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", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "3fbab861c74bc8e4233dabea006cd6b7a3d44ad5c13f11f1849c2521740a3b6f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2a41de97-6f6a-4a6a-afa9-27c552e5e98a", "node_type": "1", "metadata": {}, "hash": "fd7746b802256f646b1e5b263399158d4d8fd07d08f6429aa9fd24e88c1bb497", "class_name": "RelatedNodeInfo"}}, "text": "Hildesheim: Georg Olms, 2012.\n\n\n\n295  \u2022  Matthew L. Keegan\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u2014\u2014\u2014. \u201cA New Source on the Social Gatherings (Maj\u0101lis) of the Mamluk Sul\u1e6d\u0101n Q\u0101n\u1e63awh \nal-Ghawr\u012b.\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 145\u201348.\n\nMontgomery, J. E. \u201cBeeston and the Singing-Girls.\u201d Proceedings of the Seminar for Arabian \nStudies 36 (2006): 17\u201324.\n\nMulder, S. 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", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "13ac3b78bf2b7f13d25bf868f57955626d8dc6b69c32e625a9c0e25fe3d9659e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5d0c913d-84bf-4039-936a-c4eeb66cbd01", "node_type": "1", "metadata": {}, "hash": "5bc1d33f822a095aed113854b034f2a25e9632ce0d3f675504a6db67a190ada9", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAdab without the Crusades: Inebriated Solidarity  \u2022  296\n\n\u201cVase with the Name of Ayyubid Sultan Salah al-Din Yusuf, Known as the Barberini Vase.\u201d \nLouvre website. https://www.louvre.fr/en/oeuvre-notices/vase-name-ayyubid-sultan-\nsalah-al-din-yusuf-known-%E2%80%9Cbarberini-vase%E2%80%9D. Last accessed June \n29, 2020.\n\nVon Hees, S., ed. In\u1e25i\u1e6d\u0101\u1e6d\u2014The Decline Paradigm: Its Influence and Persistence in the Writing \nof Arab Cultural History. W\u00fcrzburg: Ergon, 2017. \n\nAl-Wahr\u0101n\u012b. Man\u0101m\u0101t al-Wahr\u0101n\u012b wa-maq\u0101m\u0101tuhu wa-ras\u0101\u02beiluhu. Edited by I. Sha\u02bfl\u0101n and  \nM. Naghash. K\u00f6ln: Mansh\u016br\u0101t al-Jamal, 1998.\n\nhttps://www.louvre.fr/en/oeuvre-notices/vase-name-ayyubid-sultan-salah-al-din-yusuf-known-%E2%80%9Cbarberini-vase%E2%80%9D\nhttps://www.louvre.fr/en/oeuvre-notices/vase-name-ayyubid-sultan-salah-al-din-yusuf-known-%E2%80%9Cbarberini-vase%E2%80%9D", "start_char_idx": 78439, "end_char_idx": 79309, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5d0c913d-84bf-4039-936a-c4eeb66cbd01": {"__data__": {"id_": "5d0c913d-84bf-4039-936a-c4eeb66cbd01", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2a41de97-6f6a-4a6a-afa9-27c552e5e98a", "node_type": "1", "metadata": {"identifier": "alusur-8418", "author": "Keegan, Matthew L. ", "title": "Adab without the Crusades: The Inebriated Solidarity of a Young Officer\u2019s Hunting Epistle", "date": "2020-10-01", "file": "alusur-8418.pdf"}, "hash": "3f0891a2936e4d600fd136b3ac765e28321a8b246abd4fafa4ca80a856874dae", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "400dedbd-ff3d-4451-9ec7-c62804b9b890", "node_type": "1", "metadata": {}, "hash": "2243c1000f92abfb15e72a29e6126e2e046308e4635ea0a8c7b479ce93fa297a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 297-345\n\nIntroduction\n\nMuslims have narrated \u1e25ad\u012bths, discussed them, and commented on them since the \nearly days of Islam. As Jonathan Brown has noted, \u201c[O]n controversial issues from jihad \nand martyrdom to women\u2019s rights under Islamic law, \u1e25ad\u012bths always provide key and often \n \n \n \n \n \n\nHad\u012bth as Common Discourse:  \nReflections on the Intersectarian Dissemination \n\n of the Creation of the Intellect Tradition*\n\nPamela Klasova\nMacalester College\n\n(pklasova@macalester.edu)\n\n* I would like to dedicate this article to Michael Cook. The Holberg seminar and all of its members have been \nan inspiration for me in my own development as a scholar. The friendships, fellowship, and collaboration that \nstarted there will, I hope, far outlive the last meeting. I thank the three anonymous reviewers who provided \nextensive feedback and Abdallah Soufan for his comments on an earlier draft.\n\n.\n\nAbstract\nThe \u1e25ad\u012bth about the creation of the Intellect has enjoyed a high status in the Sh\u012b\u02bf\u012b tradition and opens one of \nthe four books of the Sh\u012b\u02bf\u012b \u1e25ad\u012bth canon, al-Kulayn\u012b\u2019s (d. 329/940) al-K\u0101f\u012b. It appears also in many Sunn\u012b works \nand has traveled among other Muslim groups, changing its meaning and form over time and generating several \ncommentaries. \u1e24ad\u012bths are usually studied in a jurisprudential context, as forming the basis for legal positions; \nin this article, I study the \u1e25ad\u012bth not as a legal text with a fixed meaning but as a literary text with a meaning \nthat is changeable. First, I revisit previous scholarly views on the provenance of the \u1e25ad\u012bth. I argue that it first \ncirculated in Basran society in the late second/eighth century as a popularized version of the Mu\u02bftazil\u012b tenet of \nobligation (takl\u012bf) before being written down as a \u1e25ad\u012bth. I then follow its later journey among different groups \nin the medieval period as it changed forms and meanings and in the early modern period as it became the \nsubject of commentaries by the Sh\u012b\u02bf\u012b philosopher Mull\u0101 \u1e62adr\u0101 (d. 1050/1640) and by the Sunn\u012b scholar Murta\u1e0d\u0101 \nal-Zab\u012bd\u012b (d. 1205/1791). The translation of the two commentaries can be found in the Appendix. The \u1e25ad\u012bth\u2019s \nintersectarian dissemination and fluid nature make it an excellent case study for exploring the literary side \nof the \u1e25ad\u012bth genre, which served as common discourse for different Islamic sects and intellectual and social \ngroups over the centuries. \n\n\u00a9 2020 Pamela Klasova. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:pklasova%40macalester.edu?subject=\n\n\n298  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  299\n\ndeterminative evidence.\u201d1 This is how \u1e25ad\u012bths are usually seen: as the basis for Islamic \nlaw and the primary sources providing evidence for certain positions in Islam. This image \ncarries with it the idea of unchangeability, connected to an immutable and atemporal legal \ntradition stretching from the early days of Islam until today. \n\nIn this article, I will highlight a different face of \u1e25ad\u012bths\u2014namely, their ability to adapt to \nnew environments and change form and meaning.", "start_char_idx": 47, "end_char_idx": 3453, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "400dedbd-ff3d-4451-9ec7-c62804b9b890": {"__data__": {"id_": "400dedbd-ff3d-4451-9ec7-c62804b9b890", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5d0c913d-84bf-4039-936a-c4eeb66cbd01", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "105fb2ad7775663ec861c8fd26b7edf29a1c09d65dec4f6ab61674cf1bb39564", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7bee6d97-2256-4e3e-b609-3b479b869475", "node_type": "1", "metadata": {}, "hash": "a6e6e48d0dee952500053a2555da96ae05ef7685c2ba04adbb93adfb3e3004f9", "class_name": "RelatedNodeInfo"}}, "text": "For this purpose, I will use the case study \nof a non-legal \u1e25ad\u012bth about the creation of the Intellect, which traveled over the course of \nmore than a millennium from sect to sect, shifting in form, function, and meaning along the \nway. This \u1e25ad\u012bth offers an example of a tradition that functioned not as a basis of law but as \na manifestation of ideas already circulating in society and as a vehicle of expression for new \nideas when it traveled elsewhere.\n\nWestern \u1e25ad\u012bth scholarship has traditionally focused on issues of dating and \nauthentication, but more recently scholars have explored the literary aspects of the \n\u1e25ad\u012bth genre. Sebastian G\u00fcnther, for instance, has applied modern literary theory to these \ntraditions and identified some of their fictional elements, such as their ability to reflect the \nsociocultural world in which they arose and the creativity of the transmitters who gave \nthem their form by selecting, omitting, replacing, and adding material at their disposal.2 \nThe growing interest in the agency of later compilers who used \u1e25ad\u012bths to participate in \nthe discourses of their time has also driven scholars to look at \u1e25ad\u012bth more as a literary \npractice. Stephen R. Burge has observed the \u201ctense relationship between the \u1e25ad\u012bth \ncompilation that is rooted in the temporality of the real world, whilst simultaneously \nbeing rooted in the atemporal abstract \u2018\u1e25ad\u012bth literature,\u2019\u201d3 and he argues for reading \n\u1e25ad\u012bth collections as literary works.4 Another way to understand how \u1e25ad\u012bths participated \nin later discourses is to study \u1e25ad\u012bth commentaries, as Joel Blecher has done in his recent \nbook. Blecher observes that \u201cone set of questions has yet to be fully investigated: How \ndid Muslims interpret and reinterpret the meanings of hadith and hadith collections?. . . \nWhen the needs of interpreters\u2019 social interests came into conflict with their fidelity to \nthe apparent meanings of the hadith, how did commentators attempt to thread the needle, \nbalancing both sets of concerns?\u201d5 In this article, I also explore the \u1e25ad\u012bth genre\u2019s literary \npossibilities and its participation in temporal debates, but I do so through the study of a \nsingle \u1e25ad\u012bth, taking a longue dur\u00e9e approach to it. In the first part of the article, I revisit \nprevious scholarly views on the origins of the \u1e25ad\u012bth, which describes the divine creation \n\n1.  J. A. C. Brown, Hadith: Muhammad\u2019s Legacy in the Medieval and Modern World (London: Oneworld, 2009), \n267.\n\n2.  S. G\u00fcnther, \u201cModern Literary Theory Applied to Classical Arabic Texts: \u1e24ad\u012bth Revisited,\u201d in The Hadith, \ned. M. Shah, 4:28\u201333 (London: Routledge, 2010). See also the other studies dealing with the literariness of the \n\u1e25ad\u012bth genre in this volume. \n\n3.  S. R. Burge, \u201cThe \u2018\u1e24ad\u012b\u1e6f Literature\u2019: What Is It and Where Is It?,\u201d Arabica 65, no. 1/2 (2018): 64\u201383, at 81. \n4.  S. R. Burge, \u201cMyth, Meaning and the Order of Words: Reading Hadith Collections with Northrop Frye and \n\nthe Development of Compilation Criticism,\u201d Islam and Christian-Muslim Relations 27, no. 2 (2016): 213\u201328, at \n213. \n\n5.  J. Blecher, Said the Prophet of God: Hadith Commentary across a Millennium (Oakland: University of \nCalifornia Press, 2018), 2. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  299\n\nof the Intellect.", "start_char_idx": 3454, "end_char_idx": 6740, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7bee6d97-2256-4e3e-b609-3b479b869475": {"__data__": {"id_": "7bee6d97-2256-4e3e-b609-3b479b869475", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "400dedbd-ff3d-4451-9ec7-c62804b9b890", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "9dccd40f3de2ecea557fc44b2d3c584cfa8ea3ba5b3d9e4b31598384ae5e8853", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0d38b97c-2ff7-499d-814e-bc674e0a6172", "node_type": "1", "metadata": {}, "hash": "ebd160d3f1a2f6e9bcefe773bfb49691df8defc74e87bdcf7997e2e13b40de8b", "class_name": "RelatedNodeInfo"}}, "text": "I propose that it emerged as a popular reformulation of a Mu\u02bftazil\u012b tenet \nin the second/eighth-century Basra, from where it spread among Sunn\u012b and Sh\u012b\u02bf\u012b circles.6  \nThe origin and early dissemination of the \u1e25ad\u012bth illustrate the porousness of the boundaries \nbetween these groups, which all dealt with the same material. In the second part of the \narticle, I follow the \u1e25ad\u012bth\u2019s later journey. I choose three medieval variants that circulated \nin different Mu\u02bftazil\u012b and Sh\u012b\u02bf\u012b circles to illustrate the different types of treatment that the \n\u1e25ad\u012bth received. The \u1e25ad\u012bth\u2019s changing forms and meanings show that even after the ahl \nal-\u1e25ad\u012bth monopolized the \u1e25ad\u012bth enterprise, other groups were still using \u1e25ad\u012bth material \nto express and negotiate their ideas about the world. Finally, I discuss two examples of \nearly medieval commentaries on the \u1e25ad\u012bth, one by the Sh\u012b\u02bf\u012b philosopher Mull\u0101 \u1e62adr\u0101  \n(d. 1050/1640) and by the Sunn\u012b scholar Murta\u1e0d\u0101 al-Zab\u012bd\u012b (d. 1205/1791). These \ncommentaries reveal that even after the \u1e25ad\u012bth (and its variants) could no longer be altered, \nit continued to spark ideas and to be reinterpreted in order to befit the two thinkers\u2019 \nworldviews. Thus, this case study seeks to highlight that \u1e25ad\u012bths functioned over centuries \nas a common, intersectarian discourse among different groups of the Islamic society.  \nThe existence of this common discourse opens a window onto a world in which the \nboundaries between sects and intellectual traditions were not set in stone. \n\nAt the end of the article, I include the translation of Mull\u0101 \u1e62adr\u0101\u2019s and al-Zab\u012bd\u012b\u2019s texts \nas a sample of the genre of \u1e25ad\u012bth commentary. From a different perspective, the Appendix \ncould be seen as the core of the article, and the study of the Intellect \u1e25ad\u012bth as an extended \nintroduction to it.\n\n1. The Mu\u02bftazil\u012b Origins of the \u1e24ad\u012bth\n\nThe \u1e25ad\u012bth under study talks about the creation of the Intellect (\u02bfaql) and about the \nIntellect\u2019s obedience to God. It opens one of the four books of the Sh\u012b\u02bf\u012b \u1e25ad\u012bth canon, al-K\u0101f\u012b \n(\u201cThe sufficient book\u201d) by Shaykh al-Kulayn\u012b:7 \n\nWhen God created the Intellect, He made it speak and then He told it: \u201cCome forward!\u201d \nAnd it came forward. Then He told it: \u201cGo back!\u201d And it went back. Then He said: \u201cBy \nMy Might and by My Glory, I have not created a creature dearer to Me than you are. I \nperfected you only in those I love. It is you whom I order, it is you whom I forbid, it is \nyou whom I punish, and it is you whom I reward.\u201d8 \n\nLamm\u0101 khalaqa All\u0101hu al-\u02bfaqla istan\u1e6daqahu. Thumma q\u0101la lahu: \u201cAqbil!\u201d fa-aqbala. \nThumma q\u0101la lahu: \u201cAdbir!\u201d fa-adbara. Thumma q\u0101la lahu: \u201cWa-\u02bfizzat\u012b wa-jal\u0101l\u012b m\u0101 \n\n6. The use of the terms \u201cSunn\u012b\u201d and \u201cSh\u012b\u02bf\u012b\u201d for this early period may be misleading because the groups\u2019 \nidentities had not yet been fully formed. As a result, some scholars have opted for the terms \u201cproto-Sunn\u012b\u201d and \n\u201cproto-Sh\u012b\u02bf\u012b.\u201d For a nuanced discussion of the terminology see M. Dann, \u201cContested Boundaries: The Reception \nof Sh\u012b\u02bfite Narrators in the Sunn\u012b \u1e24ad\u012bth Tradition,\u201d (PhD diss., Princeton University, 2015), 5\u201316.\n\n7.  A Hijri date usually spans two consecutive years in the Gregorian calendar.", "start_char_idx": 6741, "end_char_idx": 9894, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0d38b97c-2ff7-499d-814e-bc674e0a6172": {"__data__": {"id_": "0d38b97c-2ff7-499d-814e-bc674e0a6172", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7bee6d97-2256-4e3e-b609-3b479b869475", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "507d337eb74b09032bccf6f06c7fee689c7a52d26a6da866c9517024002d3d13", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b2ae3130-60ca-40bc-b6d2-6e1aea32bd0a", "node_type": "1", "metadata": {}, "hash": "a2df9ad4898a5efb36f1563cb4ef9383f2f52b11f48d6f803ddc8fd18954b7d2", "class_name": "RelatedNodeInfo"}}, "text": "7.  A Hijri date usually spans two consecutive years in the Gregorian calendar. Since many death dates in \nthe first centuries of Islam are not entirely certain anyway, I will give only one Gregorian equivalent for each, \ncorresponding to the Hijri year in the month of Mu\u1e25arram. \n\n8.  Throughout the article, \u1e25ad\u012bth texts are written in bold. \n\n\n\n300  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  301\n\nkhalaqtu khalqan huwa a\u1e25abbu ilayya minka. Wa-l\u0101 ukammiluka ill\u0101 f\u012b-man u\u1e25ibbu. \nAm\u0101 inn\u012b iyy\u0101ka \u0101muru wa-iyy\u0101ka anh\u012b wa-iyy\u0101ka u\u02bf\u0101qibu wa-iyy\u0101ka uth\u012bbu.\u201d9\n\nThe \u1e25ad\u012bth\u2019s prominent position in al-Kulayn\u012b\u2019s compilation mirrors the prominent place \nthat it has held in the Sh\u012b\u02bf\u012b tradition. It is followed by thirty-three other reports united by \nthe theme of \u02bfaql, which include some of the \u1e25ad\u012bth\u2019s variants. The \u1e25ad\u012bth is recorded with \nalmost10 unblemished chains of transmission (isn\u0101ds) to the imams Mu\u1e25ammad al-B\u0101qir \n(d. 114/732) and Ja\u02bffar al-\u1e62\u0101diq (d. 148/765). Sunn\u012b critics have considered it weak, but \nit is nonetheless recorded in numerous Sunn\u012b compilations with many different isn\u0101ds. \nFurthermore, the \u1e25ad\u012bth has also found its way to \u1e62\u016bf\u012b circles. It constitutes, for instance, \nan important piece of evidence in Ibn \u02bfArab\u012b\u2019s (d. 638/1240) theosophical \u1e62\u016bfism.11  \nBy contrast, the theologian Ibn Taymiyya (d. 728/1328) considered the \u1e25ad\u012bth the epitome \nof a broader conspiracy against Islam that in his eyes was led by the Sh\u012b\u02bf\u012bs, the \u1e62\u016bf\u012bs, and the \nphilosophers alike. In the early modern period, two prominent Islamic thinkers analyzed \nthe \u1e25ad\u012bth closely in their commentaries: the Iranian Sh\u012b\u02bf\u012b philosopher and theologian \nMull\u0101 \u1e62adr\u0101 (d. 1050/1640) and the Indian Sunn\u012b humanist and polymath Murta\u1e0d\u0101 al-Zab\u012bd\u012b \n(d. 1205/1791). A translation of the two commentary texts, which display the authors\u2019 \ncreative incorporation of their \u1e62\u016bf\u012b and theosophical ideas, is presented in the appendix to \nthis article.\n\nIn modern scholarship, Ignaz Goldziher observed the \u1e25ad\u012bth\u2019s importance for esoteric \nIslamic thought and interpreted it as a Neoplatonic teaching about emanation in the form \nof a prophetic saying.12 He noted that the \u1e25ad\u012bth reflects the belief that the Intellect is the \nfirst and immediate emanation from the primordial existence, a divine substance that links \nGod\u2019s transcendence, from which all things emanate, with the corporeal reality of this \nworld.13 \n\nDouglas S. Crow, in his 1996 dissertation, which centers on this \u1e25ad\u012bth, rejected \nGoldziher\u2019s interpretation in favor of a native Islamic context.14 Having argued that Goldziher \nincorrectly based his interpretation on a later version of the \u1e25ad\u012bth that emphasizes the idea \nof the Intellect as the first creation,15 Crow placed the origins of the \u1e25ad\u012bth in the context of \n\n9.  Al-Kulayn\u012b, U\u1e63\u016bl al-K\u0101f\u012b (Beirut: Mansh\u016br\u0101t al-Fajr, 2007), 1:5, no. 1. Al-Kulayn\u012b took this tradition from \nal-Barq\u012b, al-Ma\u1e25\u0101sin, ed.", "start_char_idx": 9815, "end_char_idx": 12760, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b2ae3130-60ca-40bc-b6d2-6e1aea32bd0a": {"__data__": {"id_": "b2ae3130-60ca-40bc-b6d2-6e1aea32bd0a", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0d38b97c-2ff7-499d-814e-bc674e0a6172", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "f570c9a6eaecb94c2efb7764366471adbc6e12efbb7b5c144b16a09e1b08c17e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b503e2da-5afd-4bc8-83b8-f9120ea02169", "node_type": "1", "metadata": {}, "hash": "d777db19487fcb1b9421d17690dc12ff18253c5c2fc6903d27e795264104d133", "class_name": "RelatedNodeInfo"}}, "text": "M. al-Raj\u0101\u02be\u012b (Qum: Majma\u02bf al-\u02bfA\u0304lam\u012b li-Ahl al-Bayt, 2011), 1: 306, no. 604. I transliterate \nArabic texts on the basis of how they are written (including vowels), not how they are pronounced. \n\n10.  To my knowledge, there is one weak transmitter in the Sh\u012b\u02bf\u012b isn\u0101ds, Sahl b. Ziy\u0101d, and one isn\u0101d recorded \nby al-\u1e62add\u016bq that is questionable. He includes this variant among the naw\u0101dir (rare variants), and many of the \ntransmitters in the isn\u0101d are unknown. See nos. 16 and 17 in Sh\u012b\u02bf\u012b variants below. \n\n11.  Brown, Hadith, 194. \n12.  I. Goldziher, \u201cNeuplatonische und gnostische Elemente im \u1e24ad\u012b\u1e6f,\u201d Zeitschrift f\u00fcr Assyriologie und \n\nverwandte Gebiete 22 (1908): 317\u201344, at 318\u201320. \n13.  Or better yet, intellects. For instance, the philosopher al-F\u0101r\u0101b\u012b (d. 339/950), following earlier Neoplatonic \n\nideas, designed a complex scheme in which ten intellects emanate from the Necessary Being. The lowest of \nthem connects with the sublunar realm.\n\n14.  D. S. Crow, \u201cThe Role of al-\u02bfAql in Early Islamic Wisdom with Reference to Imam Ja\u02bffar al-\u1e62\u0101diq\u201d (PhD \ndiss., McGill University, 1996).\n\n15.  The version of the \u1e25ad\u012bth that Goldziher considered primary differs from the version above. What \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  301\n\nthe first/seventh-century polemics between predestinarians (jabriyya) and the proponents \nof human free will (qadariyya).16 He suggested that the \u1e25ad\u012bth echoed pre-Islamic wisdom \nmaterial as well as Qur\u02be\u0101nic and Biblical elements.17 This argument seems to be driven by \nthe old debate over whether the Islamic intellectual tradition was formed through external \ninfluences or internal developments. \n\nDiffering with both Goldziher and Crow, I argue for a Mu\u02bftazil\u012b origin for the \u1e25ad\u012bth. \nMore precisely, I argue that the \u1e25ad\u012bth emerged in the early second/eighth century in \nBasra as a popular saying communicating to broader audiences the doctrine of obligation \n(takl\u012bf), which was essential to the Mu\u02bftazil\u012b belief system. This placing of the \u1e25ad\u012bth is most \ninteresting because it brings us to the Basran beginnings of the Mu\u02bftazila in the generation \nof its founders, such as W\u0101\u1e63il b. \u02bfA\u1e6d\u0101\u02be (d. 131/748) and \u02bfAmr b. \u02bfUbayd (d. 144/761), who \nfirst formulated these core Mu\u02bftazil\u012b ideas in their public debates. The \u1e25ad\u012bth should \nbe understood as an echo of these debates from a time long before the first systematic \nMu\u02bftazil\u012b theologian Ab\u016b al-Hudhayl al-\u02bfAll\u0101f (d. between 226/840 and 235/849) wrote his \ntreatises; as part of a public oral culture, which existed alongside the traditionist circles and \nin which ideas were exchanged and shared by people from different sects and social groups, \nincluding Mu\u02bftazil\u012bs, Sh\u012b\u02bf\u012bs, Sunn\u012bs, and \u1e62\u016bf\u012bs. \n\nBefore I begin to furnish my claim with evidence, I should make my method and \nassumptions clear.", "start_char_idx": 12761, "end_char_idx": 15576, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b503e2da-5afd-4bc8-83b8-f9120ea02169": {"__data__": {"id_": "b503e2da-5afd-4bc8-83b8-f9120ea02169", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b2ae3130-60ca-40bc-b6d2-6e1aea32bd0a", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "f3bd94fc1e7b9ec915632f5aee4c3b7e492561244bc7df077f0c067771784681", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3ed3d484-61ed-44ef-999c-66a105c9006e", "node_type": "1", "metadata": {}, "hash": "a5cf6326dc6f57c84e509d7c252e49aea6ea6ab4be0f1710200eb1b65563d6e7", "class_name": "RelatedNodeInfo"}}, "text": "I limited the texts studied in this part to the \u1e25ad\u012bth\u2019s variants recorded \nin the early sources\u2014up to the fourth/tenth century\u2014and to those with isn\u0101ds.18 This does \nnot mean that I consider variants appearing only in later collections forged, but I needed \nto sift through the sources to produce a dataset of texts (matns) and isn\u0101ds that we can   \n\nconcerns us here is the beginning, which reads \u201cThe first thing that God created was the Intellect\u201d (awwalu \nm\u0101 khalaqa All\u0101hu al-\u02bfaqlu) instead of \u201cWhen God created the Intellect\u201d (lamm\u0101 khalaqa All\u0101hu al-\u02bfaqla). See \nGoldziher, \u201cNeuplatonische und gnostische Elemente,\u201d 318. Although a small difference, it prompted significant \nconclusions. In Goldziher\u2019s scenario, ahl al-sunna altered the beginning of the \u1e25ad\u012bth to express a more neutral \nposition focused on the creation of the Intellect, not on the first creation of all. Crow has reversed Goldziher\u2019s \nperiodization of the two main variants, arguing that the neutral lamm\u0101 version is the original one because it is \nfound in most of the early texts containing the \u1e25ad\u012bth. Crow, \u201cRole of al-\u02bfAql,\u201d 3. \n      16.  A classic study of the qadar debate is W. M. Watt, Free Will and Predestination (London: Luzac, 1948). Crow \nhas also pointed to a connection with \u201cthe first-century views on the divine parceling out of the \u02bfuq\u016bl,\u201d which \nhold that God has distributed \u02bfaql to humans in different measures (taf\u0101\u1e0dul), and he quotes a saying ascribed \nto Mu\u02bf\u0101wiya b. Qurra al-Muzan\u012b (d. 113/731) to illustrate this belief: \u201cPeople perform good [deeds]; however, \nthey receive their recompense on Resurrection Day in proportion to the measure of their intelligence (\u02bfaql).\u201d \nSee Crow, \u201cRole of al-\u02bfAql,\u201d 8\u20139. It is important, however, to distinguish between \u02bfaql as an autonomous entity \nthat acts and speaks (the Intellect), as the \u1e25ad\u012bth conceives of it, and \u02bfaql as the human faculty of intelligence or \nreason, as it is treated in al-Muzan\u012b\u2019s tradition. \n\n17.  Crow refers to a report by Wahb b. Munabbih that speaks of God\u2019s adorning his rule with \u02bfaql, on the \ntheme of the rejection and vindication of God\u2019s wisdom in the Bible (Crow, \u201cRole of al-\u02bfAql,\u201d xxiv, n. 11), and \nof \u201cpre-creation Wisdom (hokmah & sophia & Iranian xrad)\u201d (p. xxv). He also references (at 39, n. 7) other \nscholars who have considered the \u1e25ad\u012bth to be inspired by Biblical wisdom literature: I. Eisenberg, \u201cDie \nProphetenlegenden des Mu\u1e25ammad b. \u02bfAbdall\u0101h al-Kis\u0101\u02be\u012b\u201d (PhD diss., University of Bern, 1898), xx f., and T. \nFahd, \u201cLa naissance du monde selon l\u2019Islam,\u201d Sources Orientales 1 (1959): 237\u201377, at 264.\n\n18.  I did not duplicate identical variants.\n\n\n\n302  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  303\n\nassume with some confidence to have circulated in the early period.19 I then identified the \nregional affiliations of the transmitters. As Behnam Sadeghi has noted, regionalism is a \nprominent feature of early traditions and can be used for dating purposes, and this is also \ntrue in the case of this \u1e25ad\u012bth.20 Three assumptions underpin my discussion. First, I consider \nthe main intention of the \u1e25ad\u012bth to be an important signpost of its intellectual context.", "start_char_idx": 15577, "end_char_idx": 18772, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3ed3d484-61ed-44ef-999c-66a105c9006e": {"__data__": {"id_": "3ed3d484-61ed-44ef-999c-66a105c9006e", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b503e2da-5afd-4bc8-83b8-f9120ea02169", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "e81982d3fd01fb827b84cdafaa883a0736e2c404926ae2dd2449d442f5925d4b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a02d7b87-58c3-431a-bbc2-c60308094dc3", "node_type": "1", "metadata": {}, "hash": "5c3c4331961a61e9f64a353c38cf3f4e964193ad465dff42425e9f69db17b8f5", "class_name": "RelatedNodeInfo"}}, "text": "By \nmain intention I mean the core message that the \u1e25ad\u012bth conveys in its most basic form.21 \nSecond, I assume that medieval \u1e25ad\u012bth criticism (the biographical rij\u0101l works) contains \nsome historical information about the transmitters. In other words, I do not believe that the \ncritics inferred all their information retrospectively from the \u1e25ad\u012bths. And third, I assume \nthat like the rij\u0101l works, the isn\u0101ds\u2014even single strands22\u2014were generated during the \ntransmission process more often than they were forged. When tracing the \u1e25ad\u012bth\u2019s isn\u0101ds, I \nhave drawn on Crow\u2019s painstaking work, with the difference that I put less emphasis on the \nascriptions to the earliest famous narrators and look with more confidence to the following \ntwo generations.23\n\nBased on my first assumption, I do not find Crow\u2019s hypothesis that the \u1e25ad\u012bth emerged in \ndebates about predestination (qadar) convincing. Let us examine the \u1e25ad\u012bth\u2019s content more \nclosely, this time in its simplest variant, which appears in \u02bfAbd All\u0101h b. A\u1e25mad b. \u1e24anbal\u2019s \n(d. 290/903) Zaw\u0101\u02beid (\u201cAdditions\u201d) to his father\u2019s Kit\u0101b al-Zuhd: \u201cWhen God created the \nIntellect, He told it: \u2018Come forward!\u2019 And it came forward. Then He told it: \u2018Go back!\u2019 And \nit went back. So He said: \u2018I have not created a creature dearer to Me than you are. Through \nyou I take and through you I give.\u2019\u201d24\n\nA closer look at the text of the \u1e25ad\u012bth shows that the qadar\u012b position cannot be the main \nintention of the \u1e25ad\u012bth. The qadar debate was among the first major controversies in Islamic \n\n19.  Of course, we can never be entirely certain about that, for even the third/ninth- and fourth/tenth-\ncentury works have been generally preserved in later manuscripts. \n\n20.  B. Sadeghi, \u201cThe Traveling Tradition Test: A Method for Dating Traditions,\u201d Der Islam 85, no. 1 (2010): \n203\u201342, at 204.\n\n21.  By most basic form, I mean the parts of the \u1e25ad\u012bth that can be found in most of its versions. Intention, \nwhich implies authorship, may seem incompatible with the oral aspects of the \u1e25ad\u012bth\u2019s emergence; however, \nthis is not necessarily the case. Umberto Eco, for instance, has theorized an intention of art that is public and \nnot in the head of the author. D. Compagno, \u201cTheories of Authorship and Intention in the Twentieth Century: \nAn Overview,\u201d Journal of Early Modern Studies 1, no. 1 (2012): 37\u201353, at 49. \n\n22.  Single-strand isn\u0101ds are isn\u0101ds that do not cross others. According to Juynboll, such isn\u0101ds should be \nsuspected of being fabrications. See H. Motzki, \u201cDating Muslim Traditions: A Survey,\u201d Arabica 52, no. 2 (2005): \n204\u201353, at 224.\n\n23.  Crow takes the presence in the isn\u0101ds of first/seventh-century figures such as Kurayb (the mawl\u0101 of \nIbn \u02bfAbb\u0101s) or al-\u1e24asan al-Ba\u1e63r\u012b (d. ca. 110/729) as historical data and their qadar\u012b loyalties as evidence of the \n\u1e25ad\u012bth\u2019s qadar\u012b origins. This is rather problematic, for these figures attained a semilegendary aura and appeal. \nSee, for example, S. Mourad, Early Islam between Myth and History: Al-Hasan al-Basri (d. 110 H/728 CE) and the \nFormation of His Legacy in Classical lslamic Scholarship (Leiden: Brill, 2005), 243.", "start_char_idx": 18773, "end_char_idx": 21897, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a02d7b87-58c3-431a-bbc2-c60308094dc3": {"__data__": {"id_": "a02d7b87-58c3-431a-bbc2-c60308094dc3", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3ed3d484-61ed-44ef-999c-66a105c9006e", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "6e8dd6fe7e232376e563cdb54b341728bb0c68f24913acb59e48dbefa55bcc4b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "68cbf547-6efa-4857-9ee7-b75c1b19a61a", "node_type": "1", "metadata": {}, "hash": "446636c87f2ad81dc886127d03f5b1b3c09d2d8cd8d32f795a84912783a9fa00", "class_name": "RelatedNodeInfo"}}, "text": "The members of the generation \nof narrators after them, by contrast, are much more marginal figures, which inspires more confidence since \nlater transmitters have little reason to ascribe the \u1e25ad\u012bth to them. \n\n24.  A\u1e25mad b. \u1e24anbal, Kit\u0101b al-Zuhd, with the Zaw\u0101\u02beid of his son \u02bfAbd All\u0101h b. A\u1e25mad b. \u1e24anbal, ed. \u1e24. \nal-Basy\u016bn\u012b (Cairo: D\u0101r al-\u1e24ad\u012bth, 2004), 372, no. 1872. For the transliteration, see the section Sunn\u012b isn\u0101ds and \nmatns below.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  303\n\ntheology (kal\u0101m).25 The proponents of free will (qadar\u012bs) asked how God could reward and \npunish people in the afterlife for their deeds if those deeds had already been predestined, \nand they concluded that it was necessary for humans to have free will. Although the \u1e25ad\u012bth \nunder study does imply that human acts have intrinsic value (good or evil), it does not \npresent the Intellect as having free will. It can lead to asserting the necessity of free will, \nbut that requires an external premise and a few more logical steps; see Figure 1.\n\nFigure 1. The connection between the \u1e25ad\u012bth and the argument for free will.\n\nSince these steps are not self-evident in the text of the \u1e25ad\u012bth, free will could hardly be \nthe \u1e25ad\u012bth\u2019s primary intention. That being said, the \u1e25ad\u012bth circulated widely and different \npeople appropriated it for their own purposes, and it undoubtedly also entered the qadar\u012b-\njabr\u012b controversy in the course of its journey.26 But because the \u1e25ad\u012bth is not primarily \nabout free will, it is unlikely that this debate was the context in which it emerged. \n\n25.  For a succinct discussion of the debate and the controversies that surround it in modern scholarship, \nsee A. Treiger, \u201cOrigins of Kal\u0101m,\u201d in The Oxford Handbook of Islamic Theology, ed. Sabine Schmidtke, 27\u201343 \n \n(Oxford: Oxford University Press, 2016). For a crucial scholarly work on the debate, see, for instance, M. A. Cook, \nEarly Muslim Dogma: A Source-Critical Study (Cambridge: Cambridge University Press, 1981). \n\n26.  Although Crow deems most versions of the \u1e25ad\u012bth to express qadar\u012b views, he also identifies a few that \nexpound the opposite predestinarian/jabr\u012b position. See, for example, Crow, \u201cRole of al-\u02bfAql,\u201d 12\u201313.\n\nThe Intellect acts in accordance \nwith God's will; the Intellect can \n\ndistinguish between good and evil \n\nTherefore, humans have  \nintrinsic value (good or evil)\n\nSome evil acts exist\n\nTherefore, human beings  \ncan choose evil of their own will  \n\n( = they have free will)\n\nGod cannot be the source  \nof evil acts (external premise of the \n\nqadariyya and the Mu\u02bftazila)\n\n\n\n304  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  305\n\nThe \u1e25ad\u012bth is about \u02bfaql being a parameter for distinguishing between good and evil. \nThe group most famously connected with \u02bfaql was the Mu\u02bftazila, who emerged from qadar\u012b \ncircles. They were proponents of rationalistic ethics and moral objectivism and the first ones \nto articulate a coherent system of religious moral theology, which, I contend, is reflected in \nthis \u1e25ad\u012bth.", "start_char_idx": 21898, "end_char_idx": 24967, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "68cbf547-6efa-4857-9ee7-b75c1b19a61a": {"__data__": {"id_": "68cbf547-6efa-4857-9ee7-b75c1b19a61a", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a02d7b87-58c3-431a-bbc2-c60308094dc3", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "45a4a707ed9f74fa13e49658826a5f46e3b0fe2b83f6376e341558623f3c8085", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "73547673-e945-4317-9367-30a7162ca459", "node_type": "1", "metadata": {}, "hash": "d18b4402a9ed66923237b42a7befcdcd9b74e3f3b4eca5e83056e666af4b364b", "class_name": "RelatedNodeInfo"}}, "text": "The Mu\u02bftazila believed that human acts have intrinsic values that can be known \nthrough reason, a doctrine that came to be known as al-ta\u1e25s\u012bn wa-l-taqb\u012b\u1e25 al-\u02bfaqliyy\u0101n \n(\u201cestablishing good and evil through reason\u201d). Because God is necessarily good and just, \nhuman reason and divine revelation both guide humans toward the same goal. As such, \nthey are in harmony and do not contradict each other. This doctrine is reflected in the first \npoint made in the \u1e25ad\u012bth on the creation of the Intellect, which states that \u02bfaql is absolutely \nobedient, acts only in accordance with God\u2019s will, and reaches conclusions about good and \nevil that accord with God\u2019s justice. Therefore, it is the creation dearest to God. \n\nBeing able to distinguish good from evil through reason is one thing; being obliged to \nact on this knowledge is another. The latter thus needs to be stated separately, yielding \nthe second point of the \u1e25ad\u012bth, expressed in the last sentence, \u201cThrough you I take and \nthrough you I give.\u201d It means that reason is the locus of obligation (al-\u02bfaql man\u0101\u1e6d al-takl\u012bf). \nThe Mu\u02bftazila conceived of a causal connection between one\u2019s conduct in this world and \none\u2019s reward or punishment in the hereafter. They believed that God imposed obligation \n(takl\u012bf) on human beings to benefit them by giving them the opportunity to attain reward.27 \nOne of the early Mu\u02bftazil\u012b theologians, Ab\u016b H\u0101shim al-Jubb\u0101\u02be\u012b (d. 303/915), defines the value \nof human acts according to whether they merit reward or punishment.28 The doctrine of \ntakl\u012bf, with the prominent place it gives to \u02bfaql, lay at the heart of Mu\u02bftazil\u012b teachings for \nas long as we are aware. Already the first systematic Mu\u02bftazil\u012b philosopher whose teachings \nare known to us, Ab\u016b al-Hudhayl al-\u02bfAll\u0101f, held that one is \u201cunder obligation due to reason \n(\u02bfaql) to know God beyond any doubt\u201d even if one has not yet received revelation, and that \none \u201cis also duty bound to know the goodness of the good and the evil of the evil, with the \nconsequent obligation of pursuing the good, such as truth and justice, and avoiding the \nevil, such as lying and injustice.\u201d29 Reason (\u02bfaql) is therefore the tool of both knowledge \nand punishment, because it is by means of knowledge that the human subject is liable to \npunishment. The \u1e25ad\u012bth encapsulates these beliefs, albeit in a much more rudimentary \nform, and attests to their existence long before Ab\u016b al-Hudhayl wrote down his teachings in \nearly second/eighth-century Basra. \n\nLet us next move to the isn\u0101ds of the \u1e25ad\u012bth, which identify the time and place of its \nemergence and early circulation. The first thing that stands out when we look at the lists of \nSunn\u012b and Sh\u012b\u02bf\u012b isn\u0101ds and matns of the \u1e25ad\u012bth and at charts 1 and 2, which represent them \ngraphically, is that the two charts do not show a single common transmitter between the \n\n27.  S. Vasalou, Moral Agents and Their Deserts: The Character of Mu\u02bftazilite Ethics (Princeton, NJ: Princeton \nUniversity Press, 2008), 32. This obligation can be either rationally known (takl\u012bf \u02bfaql\u012b) or known through \nrevelation (takl\u012bf sam\u02bf\u012b). For the relationship between the two, see chapter 3 in Vasalou, Moral Agents, 38\u201366. \n\n28.  \u201cThe evil [act] is that for which, taken in isolation, one deserves blame.\u201d G. F. Hourani, Islamic Rationalism: \nThe Ethics of \u02bfAbd Al-Jabb\u0101r (Oxford: Clarendon Press, 1971), 49. Vasalou\u2019s book revolves around the Mu\u02bftazil\u012b \nconceptions of desert.\n\n29.", "start_char_idx": 24968, "end_char_idx": 28406, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "73547673-e945-4317-9367-30a7162ca459": {"__data__": {"id_": "73547673-e945-4317-9367-30a7162ca459", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "68cbf547-6efa-4857-9ee7-b75c1b19a61a", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "ab20af38ede458b957de14350d52c2879b030228213f8d392b0b9cee1f42df48", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5cc3b163-7a57-418d-a724-9e5ce42b6aeb", "node_type": "1", "metadata": {}, "hash": "8258f433a1bb272d88da4b206076b74fb88d903396995872a05ebdf3af784742", "class_name": "RelatedNodeInfo"}}, "text": "29.  Al-Shahrast\u0101n\u012b, Muslim Sects and Divisions, trans. A. K. Kazi and J. G. Flynn (London: Routledge, 1984), 47. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  305\n\ntwo traditions. In this case, then, what has not been recorded of its transmitters is almost \nas important as what has. The absence of shared transmitters begs for explanation, because \nit is not plausible that the \u1e25ad\u012bth emerged and developed completely independently in the \ntwo traditions. The Mu\u02bftazil\u012b scenario will provide the link. \n\nThe Sunn\u012b variants speak to the earlier circulation of the \u1e25ad\u012bth, and I will therefore \nstart with them and then move to the Sh\u012b\u02bf\u012b variants. The cities with which the transmitters \nwere affiliated according to rij\u0101l works are my guiding tool, along with the transmitters\u2019 \napproximate lifetimes. Therefore, in the list of Sunn\u012b isn\u0101ds and matns that follows, I \ninclude the places where narrators lived and, when known, their death dates (but I omit \nthem on subsequent mentions of the same person). On the whole, these early variants \nclosely resemble each other and the basic version quoted above, with some minor additions \nhere and there.30\n\nSunn\u012b variants (isn\u0101ds and matns)\n\n1. A\u1e25mad b. \u1e24anbal (d. 290/903): 31\u02bfAl\u012b b. Muslim al-\u1e6c\u016bs\u012b (d. 253/867, Baghdad)\u2014Sayy\u0101r \nb. \u1e24\u0101tim al-\u02bfAnaz\u012b (d. 199 or 200/815, Basra)\u2014Ja\u02bffar b. Sulaym\u0101n al-\u1e0cuba\u02bf\u012b (d. 178/794, \nBasra)\u2014M\u0101lik b. D\u012bn\u0101r (d. 127/745, Basra)\u2014al-\u1e24asan al-Ba\u1e63r\u012b (d. 110/728, Basra), \nmarf\u016b\u02bf32\n\nLamm\u0101 khalaqa All\u0101hu al-\u02bfaqla q\u0101la lahu: \u201cAqbil!\u201d fa-aqbala. Thumma q\u0101la lahu: \n\u201cAdbir!\u201d fa-adbara. Fa-q\u0101la \u201cM\u0101 khalaqtu khalqan a\u1e25abba ilayya minka. Bika \u0101khudhu \nwa-bika u\u02bf\u1e6d\u012b.\u201d\n\n2. Ab\u016b Ja\u02bffar al-\u02bfUqayl\u012b (d. 322/933, Mecca):33 A\u1e25mad b. D\u0101w\u016bd al-Q\u016bms\u012b (d. 295/907, \nBaghdad)\u2014Ab\u016b Hamm\u0101m (= al-Wal\u012bd b. Shujj\u0101\u02bf, d. 243/857, Kufa, Baghdad)\u2014Sa\u02bf\u012bd \nb. al-Fa\u1e0dl al-Qurash\u012b (d. ca. 200/815, Basra, Damascus, munkar al-\u1e25ad\u012bth)\u2014\u02bfUmar \nb.  Ab\u012b \u1e62\u0101li\u1e25 al-\u02bfAtak\u012b (majh\u016bl, munkar al-\u1e25ad\u012bth)\u2014Ab\u016b Gh\u0101lib (Basra)\u2014Ab\u016b Um\u0101ma \n(d. 81/700, Hijaz, Syria)\u2014the Prophet \n\nLamm\u0101 khalaqa All\u0101hu al-\u02bfaqla q\u0101la lahu: \u201cAqbil!\u201d fa-aqbala. Thumma q\u0101la lahu: \n\u201cAdbir!\u201d fa-adbara. Thumma q\u0101la: \u201cWa-\u02bfizzat\u012b m\u0101 khalaqtu khalqan huwa a\u02bfjabu \nilayya minka. Bika \u0101khudhu wa-bika u\u02bf\u1e6d\u012b wa-laka al-thaw\u0101bu wa-\u02bfalayka al-\u02bfiq\u0101bu.\u201d \n\n30.", "start_char_idx": 28403, "end_char_idx": 30669, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5cc3b163-7a57-418d-a724-9e5ce42b6aeb": {"__data__": {"id_": "5cc3b163-7a57-418d-a724-9e5ce42b6aeb", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "73547673-e945-4317-9367-30a7162ca459", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "2d5cdbd01a0dbea0e666ebeea283581120142eec7642d565ebbf3dc56e737062", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5fcda4ae-b477-401f-b4e3-c63192ef8bfb", "node_type": "1", "metadata": {}, "hash": "8c0516337a83135ee628ec1d7dcb73cbf395168b71855d41db60516e96cb99b0", "class_name": "RelatedNodeInfo"}}, "text": "I have organized the variants based on common traits that they show. Variants 1-5 all show the basic \nform of the \u1e25ad\u012bth (similar to the one recorded by Ibn \u1e24anbal) on occasion with some minor additions; the rest \ninclude additional orders that God addresses to the Intellect. Variants 6 and 7, for example, both include the \norder \u201cqum!\u201d \u201cstand up!\u201d and variants 8 and 9 expand on the divine orders with \u201cuq\u02bfud!\u201d \u201csit down!\u201d \u201cun\u1e6duq!\u201d \n\u201cspeak!\u201d \u201cu\u1e63mut!\u201d \u201cbe quiet!\u201d. Some of the variants also emphasize the warning in the last part of the \u1e25ad\u012bth by \ninserting the expression \u201ciyy\u0101ka\u201d \u201cbeware,\u201d similarly to the variant found in al-K\u0101fi.\n\n31.  A\u1e25mad b. \u1e24anbal, Kit\u0101b al-Zuhd, with the Zaw\u0101\u02beid of his son \u02bfAbd All\u0101h b. A\u1e25mad b. \u1e24anbal, ed. \u1e24. \nal-Basy\u016bn\u012b (Cairo: D\u0101r al-\u1e24ad\u012bth, 2004), 372, no. 1872. \n\n32.  This is the one isn\u0101d that al-Zab\u012bd\u012b considers sound. See Appendix, n. 163. \n33.  Ab\u016b Ja\u02bffar al-\u02bfUqayl\u012b, Kit\u0101b al-\u1e0cu\u02bfaf\u0101\u02be, ed. \u02bfA. A. Qal\u02bfaj\u012b (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1984), 3:175, no. \n\n1169.\n\n\n\n306  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  307\n\n3. Al-\u1e6cabar\u0101n\u012b (d. 360/971):34 Mu\u1e25ammad b. Ya\u1e25y\u0101 b. Manda al-I\u1e63bah\u0101n\u012b (d. 301/913, \nIsfahan, Basra, Kufa)\u2014Ab\u016b Hamm\u0101m al-Wal\u012bd b. Shujj\u0101\u02bf (d. 243/857, Kufa, Baghdad)\u2014\nSa\u02bf\u012bd b. al-Fa\u1e0dl al-Qurash\u012b (munkar al-\u1e25ad\u012bth)\u2014\u02bfUmar b. Ab\u012b al-\u1e62\u0101li\u1e25 al-\u02bfAtak\u012b (majh\u016bl, \nmunkar al-\u1e25ad\u012bth)\u2014Ab\u016b Gh\u0101lib\u2014Ab\u016b Um\u0101ma\u2014the Prophet\n\nLamm\u0101 khalaqa All\u0101hu al-\u02bfaqla q\u0101la la-hu: \u201cAqbil!\u201d fa-aqbala. Thumma q\u0101la lahu: \n\u201cAdbir!\u201d fa-adbara. Q\u0101la: \u201cWa-\u02bfizzat\u012b m\u0101 khalaqtu khalqan a\u02bfjabu ilayya minka. Bika \nu\u02bf\u1e6d\u012b wa-bika al-thaw\u0101bu wa-\u02bfalayka al-\u02bfiq\u0101bu.\u201d \n\n4. Ibn Ab\u012b al-Duny\u0101 (d. 281/894):35 Mu\u1e25ammad b. Bakk\u0101r (d. 238/852, Baghdad, Ru\u1e63\u0101fa)\u2014\n\u02bfAbd al-Ra\u1e25m\u0101n b. Ab\u012b al-Zin\u0101d (d. 174/790, Medina, Baghdad)\u2014Mu\u1e25ammad b. \u02bfUqba \n(mawl\u0101 of Zubayr, Medina)\u2014Kurayb (d. 98/716, mawl\u0101 of Ibn \u02bfAbb\u0101s, Hijaz, possibly \nBasra)\n\nLamm\u0101 khalaqa All\u0101hu al-\u02bfaqla q\u0101la lahu: \u201cAqbil!\u201d fa-aqbala.", "start_char_idx": 30671, "end_char_idx": 32610, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5fcda4ae-b477-401f-b4e3-c63192ef8bfb": {"__data__": {"id_": "5fcda4ae-b477-401f-b4e3-c63192ef8bfb", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5cc3b163-7a57-418d-a724-9e5ce42b6aeb", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "55ed3b3abb89450a104eb77f05c7ea31ea99ff9b112729a00d97fbc2169ed23a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "42472817-5d51-4acb-84ee-87b0a8d70527", "node_type": "1", "metadata": {}, "hash": "097d71b37a26719e2cd146355e858f1dec706c0cbe63fd28de55b6c0ccc3fd68", "class_name": "RelatedNodeInfo"}}, "text": "Thumma q\u0101la lahu: \n\u201cAdbir!\u201d fa-adbara. Q\u0101la\u2014wa-huwa a\u02bflamu bihi\u2014\u201cWa-\u02bfizzat\u012b wa-jal\u0101l\u012b l\u0101 aj\u02bfaluka ill\u0101 \nf\u012bman u\u1e25ibbu wa-m\u0101 khalaqtu shay\u02bean huwa a\u1e25abbu ilayya minka.\u201d\n\n5. Al-\u1e24usayn b. Ziy\u0101d\u2014Ab\u016b Ism\u0101\u02bf\u012bl al-Azd\u012b:36 al-\u1e24usayn b. Ziy\u0101d\u2014Ab\u016b Ism\u0101\u02bf\u012bl Mu\u1e25ammad \nb. \u02bfAbd All\u0101h (= \u201cauthor\u201d of the book, Basra)\u2014Ab\u016b Jah\u1e0dam al-Azd\u012b (Syria, Basra)\u2014\nSufy\u0101n b. Sulaym (Syria, Wasit, overseeing police squads in Basra under al-\u1e24ajj\u0101j in \n93/711)\u2014al-\u1e24\u0101rith b. \u02bfAbd All\u0101h al-Azd\u012b (appointed governor of Basra in 45/665)\n\n[Q\u0101la lan\u0101 nabiyyun\u0101 \u1e63all\u0101 All\u0101hu \u02bfalayhi anna] All\u0101ha lamm\u0101 khalaqa al-\u02bfaqla \nfa-qaddarahu wa-\u02bfawarrahu wa-faragha min khalqihi q\u0101la lahu: \u201cAqbil!\u201d fa-aqbala. \nThumma q\u0101la lahu: \u201cAdbir!\u201d fa-adbara. Thumma q\u0101la: \u201cWa-\u02bfizzat\u012b m\u0101 khalaqtu min \nkhalq\u012b shay\u02bean huwa a\u1e25abbu ilayya minka. Bika u\u1e25madu wa-bika u\u02bfbadu wa-bika \nu\u02bfrafu wa-bika tan\u0101lu \u1e6d\u0101qat\u012b wa-bika tudkhalu jannat\u012b. \n\n6. Ibn Ab\u012b al-Duny\u0101:37 Mu\u1e25ammad b. Bakk\u0101r\u2014\u1e24af\u1e63 b. \u02bfUmar (q\u0101\u1e0d\u012b of Aleppo, munkar \nal-\u1e25ad\u012bth)\u2014al-Fa\u1e0dl b. \u02bf\u012as\u0101 al-Raq\u0101sh\u012b (d. 132/749, Basra, w\u0101\u02bfi\u1e93, qadar, munkar \nal-\u1e25ad\u012bth)\u2014Ab\u016b \u02bfUthm\u0101n al-Nahd\u012b (d. 95/713, lived 130 years)\u2014Ab\u016b Hurayra  \n(d. 59/678)\u2014the Prophet \n\nLamm\u0101 khalaqa All\u0101hu ta\u02bf\u0101l\u0101 al-\u02bfaqla q\u0101la lahu: \u201cQum!\u201d fa-q\u0101m. Thumma q\u0101la lahu: \n\u201cAdbir!\u201d fa-adbara. Thumma q\u0101la lahu: \u201cAqbil!\u201d fa-aqbala. Thumma q\u0101la lahu: \n\u201cUq\u02bfud!\u201d fa-qa\u02bfada. Fa-q\u0101la All\u0101hu \u02bfazza wa-jalla: \u201cM\u0101 khalaqtu khalqan khayran \nminka wa-l\u0101 akrama minka wa-l\u0101-af\u1e0dala minka wa-l\u0101 a\u1e25sana minka. Bika \u0101khudhu \n \n\n34.  Al-\u1e6cabar\u0101n\u012b, al-Mu\u02bfjam al-kab\u012br, ed. \u1e24. \u02bfA. al-Salaf\u012b (Cairo: Maktabat Ibn Taymiyya, 1983), 8:339\u201340, no. \n8086.\n\n35.  Ibn Ab\u012b al-Duny\u0101, al-\u02bfAql wa-fa\u1e0dluhu, ed. L. M. al-\u1e62agh\u012br and N. \u02bfA.", "start_char_idx": 32611, "end_char_idx": 34263, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "42472817-5d51-4acb-84ee-87b0a8d70527": {"__data__": {"id_": "42472817-5d51-4acb-84ee-87b0a8d70527", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5fcda4ae-b477-401f-b4e3-c63192ef8bfb", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "563d6b1538541fe2ad7a2098481472ec4dd6f245024b13b7989a15a841177da1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "695c6b89-c671-477d-be4a-4eec218c3f71", "node_type": "1", "metadata": {}, "hash": "11c8266c946f6a3b270a876cea7a21cfa10e2c0d8cf33d643c9cb33436e90d6e", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfA. Khalaf (Riyadh: D\u0101r al-R\u0101ya, 1989), \n40\u201341, no. 16.\n\n36.  Ab\u016b Ism\u0101\u02bf\u012bl al-Azd\u012b, Kit\u0101b Fut\u016b\u1e25 al-Sh\u0101m (Calcutta: Baptiste Mission, 1854), 178. \n37.  Ibn Ab\u012b al-Duny\u0101, al-\u02bfAql wa-fa\u1e0dluhu, 39\u201340, no. 15.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  307\n\nwa-bika u\u02bf\u1e6d\u012b wa-bika u\u02bfazzu wa-bika u\u02bfrafu wa-iyy\u0101ka u\u02bf\u0101tibu wa-bika al-thaw\u0101bu \nwa-\u02bfalayka al-\u02bfiq\u0101bu.\u201d38 \n\n7. Ibn Sh\u0101h\u012bn (d. 385):39 Ya\u1e25y\u0101 b. Mu\u1e25ammad b. \u1e62\u0101\u02bfid\u2014al-\u1e24asan b. \u02bfArafa (d. 257/870, \nBaghdad)\u2014Sayf b. Mu\u1e25ammad b. Ukht Sufy\u0101n (Kufa, Baghdad, kadhdh\u0101b)\u2014Sufy\u0101n \nal-Thawr\u012b (d. 161/778, Khurasan, Kufa, Basra)\u2014al-Fa\u1e0dl b. \u02bf\u012as\u0101 al-Raq\u0101sh\u012b\u2014(matr\u016bk, \nmunkar al-\u1e25ad\u012bth, qadar\u012b, q\u0101\u1e63\u1e63)Ab\u016b \u02bfUthm\u0101n al-Nahd\u012b\u2014Ab\u016b Hurayra\u2014the Prophet \n\nLamm\u0101 khalaqa All\u0101hu al-\u02bfaqla q\u0101la lahu: \u201cQum!\u201d fa-q\u0101m. Thumm\u0101 q\u0101la lahu: \u201cAdbir!\u201d \nfa-adbara. Thumma q\u0101la lahu: \u201cAqbil!\u201d fa-aqbala. Fa-q\u0101la lahu: \u201cM\u0101 khalaqtu khalqan \nhuwa khayrun minka wa-l\u0101 a\u1e25sanu minka wa-l\u0101 akramu minka wa-l\u0101 a\u1e25abbu ilayya \nminka. Bika \u0101khudhu wa-bika u\u02bf\u1e6d\u012b wa-bika u\u02bfrafu wa-laka al-thaw\u0101bu wa-\u02bfalayka \nal-\u02bfiq\u0101bu.\u201d \n\n8. Al-\u1e24ak\u012bm al-Tirmidh\u012b (d. between 318/936 and 320/938):40 \u02bfAbd al-Ra\u1e25\u012bm b. \u1e24ab\u012bb\u2014\nD\u0101w\u016bd b. Mu\u1e25abbir al-Ba\u1e63r\u012b41 (d. 206/821, Basra)\u2014al-\u1e24asan b. D\u012bn\u0101r (d. mid-second/\neighth century)\u2014al-\u1e24asan al-Ba\u1e63r\u012b\u2014several companions of the Prophet\u2014the Prophet\n\n[Addition in the beginning: \u201cThe Intellect is light. God the Almighty created it \nand divided it among His worshippers according to His will concerning them and \nknowledge of them. For it was narrated that the Prophet said:\u201d] Lamm\u0101 khalaqa \nAll\u0101hu ta\u02bf\u0101l\u0101 al-\u02bfaqla q\u0101la lahu: \u201cAqbil!\u201d fa-aqbala. Thumma q\u0101la lahu: \u201cAdbir!\u201d \nfa-adbara. Thumma q\u0101la lahu: \u201cUq\u02bfud!\u201d fa-qa\u02bfada. Thumma q\u0101la lahu: \u201cUn\u1e6duq!\u201d \nfa-na\u1e6daqa. Thumma q\u0101la lahu: \u201cU\u1e63mut!\u201d fa-\u1e63amata.", "start_char_idx": 34260, "end_char_idx": 35997, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "695c6b89-c671-477d-be4a-4eec218c3f71": {"__data__": {"id_": "695c6b89-c671-477d-be4a-4eec218c3f71", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "42472817-5d51-4acb-84ee-87b0a8d70527", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "558dfc63e1443352d00636f5624d28903a33003b9b863ef9e45c5317223d24b6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4b056e8e-b60e-497d-9cb8-7c13279cd145", "node_type": "1", "metadata": {}, "hash": "100ab39cea6b97d36f9193e0323eec981d2f2a98b214f85bf35491ae3d4a9d91", "class_name": "RelatedNodeInfo"}}, "text": "Fa-q\u0101la: \u201cWa-\u02bfizzat\u012b wa-jal\u0101l\u012b \nwa-kibriy\u0101\u02be\u012b wa-sul\u1e6d\u0101n\u012b wa-jabar\u016bt\u012b m\u0101 khalaqtu khalqan a\u1e25abba ilayya minka wa-l\u0101 \nakrama \u02bfalayya minka. Bika u\u02bfrafu wa-bika u\u1e25madu wa-bika u\u1e6d\u0101\u02bfu wa-bika \u0101khudhu \nwa-bika u\u02bf\u1e6d\u012b wa-iyy\u0101ka u\u02bf\u0101tibu wa-laka al-thaw\u0101bu wa-\u02bfalayka al-\u02bfiq\u0101bu.\u201d \n\n9. Al-\u1e24ak\u012bm al-Tirmidh\u012b:42 Hish\u0101m b. Kh\u0101lid (d. 249/863, Syria)\u2014Baqiyya b. al-Wal\u012bd  \n(d. 197/812, Syria)\u2014al-Awz\u0101\u02bf\u012b (d. 158/774, Syria)\u2014the Prophet\n\nLamm\u0101 khalaqa All\u0101hu ta\u02bf\u0101l\u0101 al-\u02bfaqla q\u0101la lahu: \u201cAqbil!\u201d fa-aqbala. Thumma q\u0101la \nlahu: \u201cAdbir!\u201d fa-adbara. Thumma q\u0101la lahu: \u201cUq\u02bfud!\u201d fa-qa\u02bfada. Thumma q\u0101la lahu: \n\u201cUn\u1e6duq!\u201d fa-na\u1e6daqa. Thumma q\u0101la lahu: \u201cU\u1e63mut!\u201d fa-\u1e63amata. Fa-q\u0101la: \u201cWa-\u02bfizzat\u012b \nwa-jal\u0101l\u012b wa-kibriy\u0101\u02be\u012b wa-sul\u1e6d\u0101n\u012b wa-jabar\u016bt\u012b m\u0101 khalaqtu khalqan a\u1e25abba ilayya \nminka wa-l\u0101 akrama \u02bfalayya minka. Bika u\u02bfrafu wa-bika u\u1e25madu wa-bika u\u1e6d\u0101\u02bfu \nwa-bika \u0101khudhu wa-bika u\u02bf\u1e6d\u012b wa-iyy\u0101ka u\u02bf\u0101tibu wa-laka al-thaw\u0101bu wa-\u02bfalayka \nal-\u02bfiq\u0101bu. Wa-m\u0101 akramtuka bi-shay\u02bein af\u1e0dala min al-\u1e63abri.\u201d\n\n38.  The same matn and isn\u0101d appear in Ibn \u02bfAd\u012b al-Jurj\u0101n\u012b.\n39.  Ibn Sh\u0101h\u012bn, al-Targh\u012bb f\u012b fa\u1e0d\u0101\u02beil al-a\u02bfm\u0101l, ed. M. \u1e24. M. \u1e24. Ism\u0101\u02bf\u012bl (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2004), \n\n84, no. 252. \n40.  Al-\u1e24ak\u012bm al-Tirmidh\u012b, al-Nuskha al-musnada min Naw\u0101dir al-u\u1e63\u016bl f\u012b ma\u02bfrifat ma\u1e63\u0101dir al-Ras\u016bl, ed. I. I. M. \n\n\u02bfAwa\u1e0d (Cairo: Maktabat al-Im\u0101m al-Bukh\u0101r\u012b, 2008), 2:764, no. 1035.\n41.  The edition gives his name incorrectly as D\u0101w\u016bd b. Mu\u1e25ammad b Mu\u1e25arrim al-Ba\u1e63r\u012b. \n42.  Al-\u1e24ak\u012bm al-Tirmidh\u012b, al-Nuskha al-musnada, 2:764, no. 1036.", "start_char_idx": 35998, "end_char_idx": 37480, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4b056e8e-b60e-497d-9cb8-7c13279cd145": {"__data__": {"id_": "4b056e8e-b60e-497d-9cb8-7c13279cd145", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "695c6b89-c671-477d-be4a-4eec218c3f71", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "79ae12ef9745d02617e5fb313ec7a32ffad468285fa1e1910303ede5dd75721a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0b031406-12cd-4ee0-b7c3-7c3d74bbb5a9", "node_type": "1", "metadata": {}, "hash": "27696cd94145121551aa53c1a5e56f476fc1a6ca0496bb070b67eb2cd97ee0c2", "class_name": "RelatedNodeInfo"}}, "text": "1036.\n\n\n\n308  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  309\n\nChart 1: Sunn\u012b Isn\u0101ds\n\nAs mentioned earlier, medieval Sunn\u012b critics considered the \u1e25ad\u012bth highly unreliable, \nlargely because many of its transmitters are classified as unknown or untrustworthy. The \ncriteria developed by some modern scholars also render it dubious, because its isn\u0101ds \nconsist mainly of different single strands.43 On the other hand, however, these two features \nmay in fact provide a reason for greater confidence in the isn\u0101ds. The large number of \ntransmitters deemed unreliable by the Sunn\u012b tradition suggests that these transmitters had \nsome historical connection with the \u1e25ad\u012bth, because if later transmitters had wanted to \nforge full isn\u0101ds, they would have probably chosen to name more reliable narrators to give \ntheir forgery greater authority.\n\nThe first thing that stands out when we look at the early Sunn\u012b variants of the \u1e25ad\u012bth \nis that most of their isn\u0101ds are Basran; especially in the early second/eighth century, \nmany people are reported to have narrated this \u1e25ad\u012bth in Basra. Variants 1, 6, 7, and 9 \nfeature exclusively Basran transmitters in the second/eighth century. Variants 2 and 3 \ninclude an unknown transmitter, \u02bfUmar b. Ab\u012b \u1e62\u0101li\u1e25 al-\u02bfAtak\u012b, who connects two Basran \ntransmitters, so these isn\u0101ds can also be safely considered Basran. The isn\u0101d of variant 4 is \nMedinan in its second/eighth-century portion, but it, too, shows connections with Basra.44  \n\n43.  See note 22.\n44.  The earliest transmitter named in the isn\u0101d, Kurayb, was a mawl\u0101 of Ibn \u02bf Abb\u0101s and served as the governor \n\nof Basra. Ibn \u02bfAbb\u0101s himself had a strong presence in Mecca and Basra. The second transmitter, Mu\u1e25ammad b. \n\u02bfUqba, although Medinan, was a mawl\u0101 of al-Zubayr b. al-\u02bfAww\u0101m. Basra had strong Zubayrid inclinations and \nconnections.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  309\n\nVariant 5 is more complicated. It was recorded not in a \u1e25ad\u012bth compilation like the others \nbut in a historical work, Fut\u016b\u1e25 Sh\u0101m (\u201cConquests of Syria\u201d), attributed to Ab\u016b \u02bfIsm\u0101\u02bf\u012bl \nal-Azd\u012b al-Ba\u1e63r\u012b, which some modern scholars believe was compiled in the late second/\neighth century.45 The isn\u0101d is composed exclusively of members of the tribe of Azd. I suspect \nthat Ab\u016b Ism\u0101\u02bf\u012bl attached the \u1e25ad\u012bth to the broader narrative, which touches on the theme \nof \u02bfaql, as a rhetorical embellishment.46 This variant nonetheless constitutes an important \npiece of evidence to support the idea that by Ab\u016b \u02bfIsm\u0101\u02bf\u012bl\u2019s time the \u1e25ad\u012bth was well known \nin Basra to the extent that it sprang to mind when the theme of \u02bfaql was broached. Variant \n10 is Syrian, but if I am correct that the \u1e25ad\u012bth spread in early second/eighth-century \nBasra, the variant\u2019s earliest transmitter\u2014the famous al-Awz\u0101\u02bf\u012b\u2014lived too late to interfere \nwith the \u1e25ad\u012bth\u2019s Basran provenance (if we wanted to give this variant some historical \ncredit). Finally, variant 8 is Basran as well as Kufan; however, the isn\u0101d\u2019s Kufan part is most \nprobably forged. As al-D\u0101raqu\u1e6dn\u012b (d.", "start_char_idx": 37475, "end_char_idx": 40541, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0b031406-12cd-4ee0-b7c3-7c3d74bbb5a9": {"__data__": {"id_": "0b031406-12cd-4ee0-b7c3-7c3d74bbb5a9", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4b056e8e-b60e-497d-9cb8-7c13279cd145", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "9a074bfe95b88b7cc9a2624ff211361ad04ab2f95447b094d2955b2e1c88eddd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9441c4f2-f390-4978-8a8b-9e1c4c617977", "node_type": "1", "metadata": {}, "hash": "bf1fdfe17ef66537b90a7aad58f0d6f8c8d399241671672acc57582de70cad37", "class_name": "RelatedNodeInfo"}}, "text": "As al-D\u0101raqu\u1e6dn\u012b (d. 385/995) noted, the unique isn\u0101d implies that only one \nperson heard the \u1e25ad\u012bth from Sufy\u0101n al-Thawr\u012b, which would be odd in the case of such \na famous mu\u1e25addith.47 If this part of the isn\u0101d is indeed forged, it is significant that it is \nattached to the name of a Basran figure, al-Fa\u1e0dl b. \u02bf\u012as\u0101 al-Raq\u0101sh\u012b, who was not particularly \nhighly regarded in \u1e25ad\u012bth circles\u2015for if the isn\u0101d had been forged in its entirety, it would \nhave been more logical to populate it with well-regarded transmitters. Al-Fa\u1e0dl\u2019s very \nunreliability thus lends greater credibility to the \u1e25ad\u012bth\u2019s historical connection with him. \nEven if we disregard al-D\u0101raqu\u1e6dn\u012b\u2019s argument and consider the isn\u0101d possibly sound, al-Fa\u1e0dl \nb. \u02bf\u012as\u0101 remains important, because he is then the closest to a common link we get. Either \nway, he is a noteworthy narrator whose interest in \u02bfaql and connections with the Mu\u02bftazila \nsuggest that he probably played some role in the historical transmission of the \u1e25ad\u012bth. \nHe was a Basran Mu\u02bftazil\u012b preacher (q\u0101\u1e63\u1e63, w\u0101\u02bfi\u1e93) and a follower of Ghayl\u0101n al-Dimashq\u012b  \n(fl. ca. 100/719), who, according to Josef van Ess, emphasized the role of \u02bfaql.48 \n\n45.  See S. A. Mourad, \u201cOn Early Islamic Historiography: Ab\u016b Ism\u0101\u02bf\u012bl al-Azd\u012b and His Fut\u016b\u1e25 al-Sh\u0101m,\u201d Journal \nof the American Oriental Society 120, no. 4 (2000): 577\u201393. \n\n46.  There are three reasons for my suspicion. First, the \u1e25ad\u012bth plays no role in the narrative; it is merely \na digression on the theme of \u02bfaql mentioned in a story about an encounter between Kh\u0101lid b. al-Wal\u012bd and a \nByzantine general by the name of B\u0101h\u0101n. Second, if conciseness is any indicator of historicity, as some scholars \nhave argued, this version, with all its additions, seems to be later. Cf. Motzki, \u201cDating Muslim Traditions,\u201d \n212\u201313. Finally, the name of the third transmitter, Ab\u016b Jah\u1e0dam al-Azd\u012b, provides an important clue: he also \nnarrated other stories about B\u0101h\u0101n. See al-Azd\u012b, Fut\u016b\u1e25 Sh\u0101m, 185, 192, 193. It seems likely, therefore, that Ab\u016b \nIsm\u0101\u02bf\u012bl heard the narrative together with others and added the \u1e25ad\u012bth to it. It is also noteworthy that although \nAb\u016b Jah\u1e0dam is usually described in rij\u0101l works as a Syrian who narrated from Kufans such as Shuray\u1e25, Ibn \n\u1e24ibb\u0101n says that he is counted among the people of Basra (\u02bfid\u0101duhu f\u012b ahl al-Ba\u1e63ra). Ibn \u1e24ibb\u0101n, Kit\u0101b al-Thiq\u0101t \n(Hyderabad: Majlis D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, 1973), 7:144. \n\n47.  Al-D\u0101raqu\u1e6dn\u012b also notes that just as Sayf b. Mu\u1e25ammad is the only person who narrated it from Sufy\u0101n, \nal-\u1e24asan b. \u02bfArafa is the only person who narrated it from Sayf.", "start_char_idx": 40522, "end_char_idx": 43105, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9441c4f2-f390-4978-8a8b-9e1c4c617977": {"__data__": {"id_": "9441c4f2-f390-4978-8a8b-9e1c4c617977", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0b031406-12cd-4ee0-b7c3-7c3d74bbb5a9", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "1d359f8d4a344cdc44e66b4296fbc39f8e1f56f516a7321ecf540431815d04f6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3a6bae9b-811b-4aed-82c7-0eb7db13563a", "node_type": "1", "metadata": {}, "hash": "2282149fd3ea82799133fc14e5abfcbfbb82f2cbf075235f979f2b43937e7bc1", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfArafa is the only person who narrated it from Sayf. Al-D\u0101raqu\u1e6dn\u012b and Ab\u016b al-Fa\u1e0dl al-Maqdis\u012b, A\u1e6dr\u0101f \nal-ghar\u0101\u02beib wa-l-afr\u0101d min \u1e25ad\u012bth Ras\u016bl All\u0101h li-l-im\u0101m al-D\u0101raqu\u1e6dn\u012b, ed. M. M. M. \u1e24. Na\u1e63\u1e63\u0101r and S. Y\u016bsif (Beirut: \nD\u0101r al-Kutub al-\u02bfIlmiyya, 1998), 5:240. \n\n48.  J. van Ess, Zwischen \u1e24ad\u012bt\u0332 und Theologie: Studien zum Entstehen pra\u0308destinatianischer U\u0308berlieferung \n(Berlin: De Gruyter, 1975), 121\u201322. Ibn \u1e24ajar says about al-Fa\u1e0dl \u201cq\u0101la Ya\u02bfq\u016bb b. Sufy\u0101n \u201cmu\u02bftazil\u012b, \u1e0da\u02bf\u012bf al-\u1e25ad\u012bth.\u201d \nIbn \u1e24ajar, Tahdh\u012bb al-Tahdh\u012bb, vol. 8, (Beirut: D\u0101r al-Fikr, 1984), no. 521.\n\n\n\n310  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  311\n\nFinally, another Basran transmitter who looms over others in rij\u0101l works as the culprit \nfor \u201cforging\u201d the \u1e25ad\u012bth confirms the Mu\u02bftazil\u012b origin theory. Al-D\u0101raqu\u1e6dn\u012b and others agree \nalmost unanimously that a certain D\u0101w\u016bd b. Mu\u1e25abbir and a couple of men associated with \nhim49 forged the \u1e25ad\u012bth. This D\u0101w\u016bd, according to the critics, spent too much time with the \nMu\u02bftazila, and they ruined his reputation.50 D\u0101w\u016bd b. Mu\u1e25abbir is the author of a work titled \nKit\u0101b al-\u02bfAql. This work, which was still available to \u1e25ad\u012bth scholars such as al-\u1e24\u0101fi\u1e93 al-\u02bfIr\u0101q\u012b \n(d. 806/1404),51 collected \u1e25ad\u012bths that dealt with the theme of \u02bfaql, and it also included the \n\u1e25ad\u012bth under study. D\u0101w\u016bd was probably responsible for the \u1e25ad\u012bth\u2019s wide dissemination in \nSunn\u012b circles. His poor reputation probably accounts for the fact that he does not appear as \nthe common link. It is possible that some later narrators indeed forged some of the isn\u0101ds, \nprecisely because they wanted to cite the \u1e25ad\u012bth without mentioning the disgraced D\u0101w\u016bd.\n\nThe Sunn\u012b isn\u0101ds thus strongly suggest that the \u1e25ad\u012bth circulated in early second/eighth-\ncentury Basra, which was the hub of the forming Mu\u02bftazila. The rij\u0101l works also point \noverwhelmingly to a Mu\u02bftazil\u012b connection, though they do so inadvertently (since they \nclaim that D\u0101w\u016bd forged the \u1e25ad\u012bth, not simply disseminated it).\n\nLet us now consider the \u1e25ad\u012bth\u2019s circulation among early Sh\u012b\u02bf\u012b traditionists. In contrast \nto its dubious reputation among medieval Sunn\u012b critics, the \u1e25ad\u012bth enjoys a canonical status \nin Sh\u012b\u02bf\u012b circles. The variants here are taken from three prestigious early \u1e25ad\u012bth collections: \nal-Barq\u012b\u2019s Ma\u1e25\u0101sin, al-Kulayn\u012b\u2019s K\u0101f\u012b, and al-\u1e62add\u016bq\u2019s \u0100m\u0101l\u012b and Man l\u0101 ya\u1e25\u1e0duruhu al-faq\u012bh.", "start_char_idx": 43053, "end_char_idx": 45433, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3a6bae9b-811b-4aed-82c7-0eb7db13563a": {"__data__": {"id_": "3a6bae9b-811b-4aed-82c7-0eb7db13563a", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9441c4f2-f390-4978-8a8b-9e1c4c617977", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "42fff177a9e53a5a0da1097c1f607638344f30332e9ba41993703a1d32fcfe03", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ec9d8e64-50eb-44ba-9fbc-ca5818b9c8af", "node_type": "1", "metadata": {}, "hash": "866144a111f753437a78d2e499846379cbaae29e4d56493a709d8171e3f643bb", "class_name": "RelatedNodeInfo"}}, "text": "A glance at the isn\u0101ds tells us that the \u1e25ad\u012bth circulated in Kufa, which is not surprising as \nKufa was the center of Sh\u012b\u02bfism in this time. The isn\u0101ds and matns are listed chronologically \naccording to the compilers\u2019 death dates. All variants closely resemble one another, with the \nexception of variants 15 and 17, which represent much-expanded versions that nonetheless \nstill contain the basic \u1e25ad\u012bth.52\n\nSh\u012b\u02bf\u012b variants (isn\u0101ds and matns) \n\n10. Al-Barq\u012b (d. 274/887):53 Mu\u1e25ammad b. \u02bfAl\u012b\u2014Wuhayb b. \u1e24af\u1e63 (Kufa, wrote books)\u2014\nAb\u016b Ba\u1e63\u012br (d. 150/767, Kufa)\u2014Imam al-\u1e62\u0101diq\n\n49.  Four names are usually mentioned: Maysara b. \u02bfAbd Rabbihi, D\u0101w\u016bd b. al-Mu\u1e25abbir, \u02bfAbd al-\u02bfAz\u012bz b. Ab\u012b \nRaj\u0101\u02be, and Sulaym\u0101n b. \u02bf\u012as\u0101 al-Sanjar\u012b. See al-Zab\u012bd\u012b\u2019s commentary below for more detail. D\u0101w\u016bd b. al-Mu\u1e25abbir \nis the only one of these four mentioned in the isn\u0101ds. It thus seems that he was the one responsible for the \n\u1e25ad\u012bth\u2019s spread and circulation among Sunn\u012b mu\u1e25addiths. Many sources quote al-D\u0101raqu\u1e6dn\u012b as the author of \nthe accusation that D\u0101w\u016bd forged the \u1e25ad\u012bth. In the printed material available to me, I found al-D\u0101raqu\u1e6dn\u012b\u2019s \ndenunciation of D\u0101w\u016bd b. al-Mu\u1e25abbir, but not one made in the context of this \u1e25ad\u012bth. See, e.g., Ab\u016b al-\u1e24asan \nal-D\u0101raqu\u1e6dn\u012b, Sunan, ed. A. A. \u02bfAbd al-Mawj\u016bd and A. M. Mu\u02bfawwa\u1e0d (Beirut: D\u0101r al-Ma\u02bfrifa, 2001), 1:386\u201387; \nal-D\u0101raqu\u1e6dn\u012b, al-\u1e0cu\u02bfaf\u0101\u02be wa-l-matr\u016bk\u016bn, ed. M. b. \u02bfA. b. \u02bfAbd al-Q\u0101dir (Riyadh: Maktabat al-Ma\u02bf\u0101rif, 1984), 202. \n\n50.  See Appendix.\n51.  Al-\u1e24\u0101f\u012b\u1e93 al-\u02bfIr\u0101q\u012b was one of the leading Sh\u0101fi\u02bf\u012b scholars of his time. He wrote a commentary on al-Ghaz\u0101l\u012b\u2019s \n\nI\u1e25y\u0101\u02be \u02bful\u016bm al-d\u012bn. \n52.  See below for a discussion of the \u201cArmies\u201d \u1e25ad\u012bth. \n53.  Al-Barq\u012b, al-Ma\u1e25\u0101sin, 1: 306, no. 602.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  311\n\nInna All\u0101ha khalaqa al-\u02bfaqla fa-q\u0101la lahu: \u201cAqbil!\u201d fa-aqbala. Thumma q\u0101la lahu: \n\u201cAdbir!\u201d fa-adbara. Thumma q\u0101la lahu: \u201cWa-\u02bfizzat\u012b wa-jal\u0101l\u012b m\u0101 khalaqtu shay\u02bean \na\u1e25abba ilayya minka. Laka al-thaw\u0101bu wa-\u02bfalayka al-\u02bfiq\u0101bu.\u201d \n\n11.", "start_char_idx": 45435, "end_char_idx": 47440, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ec9d8e64-50eb-44ba-9fbc-ca5818b9c8af": {"__data__": {"id_": "ec9d8e64-50eb-44ba-9fbc-ca5818b9c8af", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3a6bae9b-811b-4aed-82c7-0eb7db13563a", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "d3aa682c00901af3cf84ddcce15266bbf472fdc75b3e5289ce5c75c0b13278bd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "077001e8-7e5a-40f6-bad5-50bd117405ce", "node_type": "1", "metadata": {}, "hash": "830a7fb71cdedf64eefe9102f9b72c7aa6c35a37b4ef1020d4cbf59d8c55f882", "class_name": "RelatedNodeInfo"}}, "text": "Al-Barq\u012b:54 al-Sind\u012b b. Mu\u1e25ammad\u2014al-\u02bfAl\u0101\u02be b. Raz\u012bn (Kufa)\u2014Mu\u1e25ammad b. Muslim \n(companion of Imams al-B\u0101qir, and al-\u1e62\u0101diq, Kufa)\u2014 Imam al-B\u0101qir and Imam \nal-\u1e62\u0101diq\n\nLamm\u0101 khalaqa All\u0101hu al-\u02bfaqla q\u0101la lahu: \u201cAdbir!\u201d fa-adbara. Thumma q\u0101la lahu: \n\u201cAqbil!\u201d fa-aqbala. Fa-q\u0101la: \u201cWa-\u02bfizzat\u012b wa-jal\u0101l\u012b m\u0101 khalaqtu khalqan a\u1e25sana minka. \nIyy\u0101ka \u0101muru wa-iyy\u0101ka anh\u012b wa-iyy\u0101ka uth\u012bbu wa-iyy\u0101ka u\u02bf\u0101qibu.\u201d \n\n12. Al-Barq\u012b and al-Kulayn\u012b:55 A\u1e25mad b. Mu\u1e25ammad b. \u02bf\u012as\u0101\u2014al-\u1e24asan b. Ma\u1e25b\u016bb  \n(= al-Sarr\u0101d, narrated from Imam al-Ri\u1e0d\u0101, \u201cone of the four pillars of his era\u201d)\u2014\nal-\u02bfAl\u0101\u02be b. Raz\u012bn\u2014Mu\u1e25ammad b. Muslim\u2014Imam al-B\u0101qir\n\nLamm\u0101 khalaqa All\u0101hu al-\u02bfaqla istan\u1e6daqahu. Thumma q\u0101la lahu: \u201cAqbil!\u201d fa-aqbala. \nThumma q\u0101la lahu: \u201cAdbir!\u201d fa-adbara. Thumma q\u0101la lahu: \u201cWa-\u02bfizzat\u012b wa-jal\u0101l\u012b m\u0101 \nkhalaqtu khalqan huwa a\u1e25abbu ilayya minka. Wa-l\u0101 ukammiluka ill\u0101 f\u012bman u\u1e25ibbu. \nAm\u0101 inn\u012b iyy\u0101ka \u0101muru wa-iyy\u0101ka anh\u012b wa-iyy\u0101ka u\u02bf\u0101qibu wa-iyy\u0101ka uth\u012bbu.\u201d \n\n13. Al-Barq\u012b:56 \u02bfAl\u012b b. al-\u1e24akam (companion of Imam al-Jaww\u0101d, Baghdad)\u2014Hish\u0101m b. \nal-\u1e24akam (companion of Imams al-\u1e62\u0101diq and Mus\u0101 al-K\u0101\u1e93im, great mutakallim, \nWasit, Baghdad)57\u2014 Imam al-\u1e62\u0101diq \n\nLamm\u0101 khalaqa All\u0101hu al-\u02bfaqla q\u0101la lahu: \u201cAqbil!\u201d fa-aqbala. Thumma q\u0101la lahu: \n\u201cAdbir!\u201d fa-adbara. Thumma q\u0101la lahu: \u201cWa-\u02bfizzat\u012b wa-jal\u0101l\u012b m\u0101 khalaqtu khalqan \nhuwa a\u1e25abbu ilayya minka. Bika \u0101khudhu wa-bika u\u02bf\u1e6d\u012b wa-\u02bfalayka uth\u012bbu.\u201d \n\n14. Al-Barq\u012b:58 Mu\u1e25ammad b. Kh\u0101lid\u2014\u02bfAbd All\u0101h b. al-Fa\u1e0dl al-Nawfal\u012b\u2014the latter\u2019s \nfather\u2014Imam al-\u1e62\u0101diq\u2014the Prophet \n\nKhalaqa All\u0101hu al-\u02bfaqla q\u0101la lahu: \u201cAdbir!\u201d fa-adbara. Thumma q\u0101la lahu: \u201cAqbil!\u201d \nfa-aqbala.", "start_char_idx": 47441, "end_char_idx": 49007, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "077001e8-7e5a-40f6-bad5-50bd117405ce": {"__data__": {"id_": "077001e8-7e5a-40f6-bad5-50bd117405ce", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ec9d8e64-50eb-44ba-9fbc-ca5818b9c8af", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "158ee6dd2eee940711726add6b87f4ce59638ca07f5c213697ecbf1f55e60df1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8df86edf-56d2-406a-8554-b58b9a097ed0", "node_type": "1", "metadata": {}, "hash": "70b89279f94ebb275b9280ca38a9e72d202e8437c42da8b592f886930b174543", "class_name": "RelatedNodeInfo"}}, "text": "Thumma q\u0101la: \u201cM\u0101 khalaqtu khalqan a\u1e25abba ilayya minka.\u201d\n\nQ\u0101la: Fa-a\u02bf\u1e6d\u0101 All\u0101hu Mu\u1e25ammadan \u1e63all\u0101 All\u0101hu \u02bfalayhi wa-\u0101lihi wa-sallam tis\u02bfata \nwa-tis\u02bf\u012bna juz\u02bean thumma qassama bayna al-\u02bfib\u0101di juz\u02bean w\u0101\u1e25idan. \n\n54.  Ibid., no. 603.\n55.  Ibid., no. 604; al-Kulayn\u012b, al-K\u0101f\u012b, 1:5, no. 1.\n56.  Al-Barq\u012b, al-Ma\u1e25\u0101sin, 1:307, no. 605.\n57.  The other possibility is Hish\u0101m b. S\u0101lim. \u02bfAl\u012b b. al-\u1e24akam narrated \u1e25ad\u012bth from both Hish\u0101ms.\n58.  Ibid., no. 606.\n\n\n\n312  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  313\n\n15. The \u201cArmies \u1e25ad\u012bth\u201d; al-Barq\u012b, al-Kulayn\u012b, and al-\u1e62add\u016bq:59 \u02bfAl\u012b b. \u1e24ad\u012bd\u2014Sam\u0101\u02bfa  \nb. Mihr\u0101n (companion of Imam al-\u1e62\u0101diq, Kufa)\u2014 Imam al-\u1e62\u0101diq \n\nGod created the Intellect, which is the first creation among spiritual beings residing \nto the right of the Throne from His light, and . . .\n\n. . . q\u0101la lahu: \u201cAdbir!\u201d fa-adbara. Thumma q\u0101la lahu: \u201cAqbil\u201d fa-aqbala. Fa-q\u0101la \nAll\u0101hu ta\u02bf\u0101l\u0101 lahu: \u201cKhalaqtuka khalqan \u02bfa\u1e93\u012bman wa-karramtuka \u02bfal\u0101 jam\u012b\u02bf khalq\u012b.\u201d \n\nThen he created Ignorance . . . [a long narrative follows about Ignorance\u2019s \ndisobedience and about the creation of seventy-five armies for both the Intellect \nand Ignorance] \n\n16. Al-Kulayn\u012b:60 Mu\u1e25ammad b. al-\u1e24asan\u2014Sahl b. Ziy\u0101d (Qum, Rayy, ghalw, weak \u1e25ad\u012bth \nnarrator) Ibn Ab\u012b Najr\u0101n (Kufa, narrated from Imam Ri\u1e0d\u0101, d. 203/817)\u2014al-\u02bfAl\u0101\u02be  \nb. Raz\u012bn\u2014Mu\u1e25ammad b. Muslim\u2014Imam al-B\u0101qir\n\nLamm\u0101 khalaqa All\u0101hu al-\u02bfaqla q\u0101la lahu: \u201cAqbil!\u201d fa-aqbala. Thumma q\u0101la lahu: \n\u201cAdbir!\u201d fa-adbara. Fa-q\u0101la: \u201cWa-\u02bfizzat\u012b m\u0101 khalaqtu khalqan ahsana minka. Iyy\u0101ka \n\u0101muru wa-iyy\u0101ka anh\u012b wa-iyy\u0101ka uth\u012bbu wa-iyy\u0101ka u\u02bf\u0101qibu.\u201d \n\n17. Al-\u1e62add\u016bq:61 Mu\u1e25ammad b. \u02bfAl\u012b al-Sh\u0101h\u2014Ab\u016b \u1e24\u0101mid A\u1e25mad b. Mu\u1e25ammad  \nb. A\u1e25mad b. al-\u1e24usayn\u2014Ab\u016b Yaz\u012bd A\u1e25mad b. Kh\u0101lid al-Kh\u0101lid\u012b\u2014Muhammad  \nb. A\u1e25mad b. \u1e62\u0101li\u1e25 al-Tam\u012bm\u012b\u2014the latter\u2019s father\u2014Mu\u1e25ammad b. \u1e24\u0101tim al-Qa\u1e6d\u1e6d\u0101n62\u2014\n\u1e24amm\u0101d b.", "start_char_idx": 49008, "end_char_idx": 50839, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8df86edf-56d2-406a-8554-b58b9a097ed0": {"__data__": {"id_": "8df86edf-56d2-406a-8554-b58b9a097ed0", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "077001e8-7e5a-40f6-bad5-50bd117405ce", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "e8752ad956d2a4749a4f616bab6ad87e7f0c11b653bcd7810d43d9a8e92ce5f1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "df107170-d442-4444-895f-d1e273249658", "node_type": "1", "metadata": {}, "hash": "753a9149504c598a453cfa3d43fc4cb041b15d1621bd5bf1c131dfadffac67bf", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAmr\u2014Imam \u1e62\u0101diq\u2014Imam B\u0101qir\u2014Zayn al-\u02bfA\u0304bid\u012bn (d. 95/712)\u2014\u02bfAl\u012b  \nb. Ab\u012b \u1e6c\u0101lib (d.40/661)\n\n[part of a narrative several pages long about the Prophet\u2019s wa\u1e63iyya to \u02bfAl\u012b] Y\u0101 \u02bfAl\u012b: \ninna awalla khalaqa khalqahu All\u0101hu \u02bfazza wa-jalla al-\u02bfaqlu fa-q\u0101la lahu: \u201cAqbil!\u201d \nfa-aqbala. Thumma q\u0101la lahu: \u201cAdbir!\u201d fa-adbara. Fa-q\u0101la: \u201cWa-\u02bfizzat\u012b wa-jal\u0101l\u012b m\u0101 \nkhalaqtu khalqan huwa a\u1e25abbu ilayya minka. Bika \u0101khudhu wa-bika u\u02bf\u1e6d\u012b wa-bika \nuth\u012bbu wa-bika u\u02bf\u0101qibu.\u201d\n\n59.  Ibid., 1:311, no. 620; al-Kulayn\u012b, al-K\u0101f\u012b, 1:11, no. 14; al-\u1e62\u0101dd\u016bq, Am\u0101l\u012b al-\u1e62add\u016bq (Beirut: Mu\u02beassasat \nal-A\u02bflam\u012b li-l-Ma\u1e6db\u016b\u02bf\u0101t, 2009), 304. \n\n60.  Al-Kulayn\u012b, al-K\u0101f\u012b, 1:13, no. 26.\n61.  Al-\u1e62add\u016bq, Man l\u0101 ya\u1e25\u1e0duruhu al-faq\u012bh, ed. \u02bfA. A. al-Ghaff\u0101r\u012b (Qum: Mu\u02beassasat al-Nashr al-Isl\u0101m\u012b, 1429H), \n\n4:369, no. 5765, isn\u0101ds to \u1e24amm\u0101d and Anas on p. 536 (unreliable isn\u0101d).\n62.  Al-\u1e62add\u016bq provides also an alternative isn\u0101d, which replaces Mu\u1e25ammad b. \u1e24\u0101tim al-Qatt\u0101n and \u1e24amm\u0101d \n\nb. \u02bfAmr with Anas b. Mu\u1e25ammad Ab\u016b M\u0101lik and his father.", "start_char_idx": 50840, "end_char_idx": 51825, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "df107170-d442-4444-895f-d1e273249658": {"__data__": {"id_": "df107170-d442-4444-895f-d1e273249658", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8df86edf-56d2-406a-8554-b58b9a097ed0", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "8222bcfcc72dfd878535f91d5ccd7f2d7af0ba5dc088a5a43c4155ccada4e392", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ae879832-0b18-4ba8-acca-6ec8a3a31e86", "node_type": "1", "metadata": {}, "hash": "ab8027bec0263b27c8b81200b630e1ce4338b3a17c099b3c3a22a641a3f7f952", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  313\n\nChart 2 : Sh\u012b\u02bf\u012b Isn\u0101ds. \n\nThe Sh\u012b\u02bf\u012b variants document the spread of the \u1e25ad\u012bth in the middle of the second/\neighth century in Kufa, around the same time that D\u0101w\u016bd was disseminating it in Sunn\u012b \ncircles. Since we did not see many Kufan figures in the earlier Sunn\u012b isn\u0101ds, the \u1e25ad\u012bth \nmust have originated outside Kufa and traveled there from Basra. Al-\u02bfAl\u0101\u02be b. Raz\u012bn, who \nlived in the second half of the second/eighth century, seems to be the common link and \nthe main candidate for the disseminator of the \u1e25ad\u012bth in Basra. In the Sh\u012b\u02bf\u012b tradition, he is \nconsidered a reliable transmitter who had books from which \u201ceveryone narrated \u1e25ad\u012bth.\u201d63 \nAnother interesting transmitter, given what we know of his life, is Hish\u0101m b. al-\u1e24akam  \n(d. 179/795), the famous Sh\u012b\u02bf\u012b theologian who debated the Mu\u02bftazila\u2014if it is indeed this \nHish\u0101m who is meant here.64 In any case, it is evident that the \u1e25ad\u012bth spread first in Basra \nand then in Kufa by the second half of the second/eighth century. \n\n63.  Lahu kutub yarw\u012bh\u0101 jam\u0101\u02bfatun; al-Kh\u016b\u02be\u012b, Mu\u02bfjam rij\u0101l al-\u1e25ad\u012bth (Najaf: Maktabat al-Im\u0101m al-Kh\u016b\u02be\u012b, n.d.), \n12:184. \n\n64.  \u02bf Al\u012b b. al-\u1e24akam narrated from two Hish\u0101ms, Hish\u0101m b. al-\u1e24akam and Hish\u0101m b. S\u0101lim. See al-Kh\u016b\u02be\u012b, Rij\u0101l, \n12:411\u201325, esp. 414. \n\n\n\n314  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  315\n\nThe real common link between the Sunn\u012b and Sh\u012b\u02bf\u012b traditions is not a single person but \nthe Mu\u02bftazil\u012b environment of Basra. In Basra, the \u1e25ad\u012bth emerged as a saying encapsulating \na Mu\u02bftazil\u012b teaching about human responsibility conditioned by the Intellect\u2019s ability \nto tell good from evil. The early Mu\u02bftazila were not a private group, quite the opposite; \nthey sent out missionaries (du\u02bf\u0101t) to spread their doctrine and instructed them in public \ndisputations.65 The two founding fathers of the Mu\u02bftazila, W\u0101sit b. \u02bfA\u1e6d\u0101\u02be and \u02bfAmr b. \u02bfUbayd, \nwere both famed preachers. Early second/eighth-century Basra was thus infused with \nMu\u02bftazil\u012b ideas. \n\nIt is important to emphasize that we are not dealing here with a quotation from a \ntreatise by a great systematic Mu\u02bftazil\u012b theologian such as al-\u02bfAll\u0101f or even W\u0101\u1e63il himself;66 \nrather, the \u1e25ad\u012bth is an echo of Mu\u02bftazil\u012b teachings among the broader Basran public. In this \nway, the \u1e25ad\u012bth\u2019s emergence highlights an important function of the genre as a means of \ncommunicating the intellectual debates of the day to the public. Therefore, we do not need \nto talk about direct influences or borrowings between different sects. Basra was a booming \nintellectual center in the early second/eighth century, where different people participated \nin lively debates and from which ideas spread to the wider world.", "start_char_idx": 51829, "end_char_idx": 54582, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ae879832-0b18-4ba8-acca-6ec8a3a31e86": {"__data__": {"id_": "ae879832-0b18-4ba8-acca-6ec8a3a31e86", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "df107170-d442-4444-895f-d1e273249658", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "ad8e13ec04602c62aa8c24d50514334f20fbf9b4dad7c1212a0e18110cf87a69", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "edc8d9f8-b86d-4ad8-abe4-b5f420f7e0b9", "node_type": "1", "metadata": {}, "hash": "e1acf640a4115a6e754b66816d4ba12f29313c05886d54824d2e79a0613fb69b", "class_name": "RelatedNodeInfo"}}, "text": "The transformation of a Mu\u02bftazil\u012b teaching into the form of a \u1e25ad\u012bth is what subsequently \nenabled it to spread among people and groups of different inclinations. The examination of \nthe \u1e25ad\u012bth\u2019s variants shows that all kinds of later collectors recorded it, even those who can \nin no way be suspected of having sympathies for the Mu\u02bftazila. This is the case, for example, \nwith Ibn Ab\u012b al-Duny\u0101, a famous Sunn\u012b scholar and a representative of the ascetic strand \nof ahl al-\u1e25ad\u012bth who not only recorded this \u1e25ad\u012bth but also compiled a book on \u02bfaql.67 It is \nthanks to its \u1e25ad\u012bth form that this former Mu\u02bftazil\u012b teaching could be dissociated from its \noriginal setting and reinterpreted by various narrators, for \u1e25ad\u012bths were accepted by all and \naccessible to all, regardless of sect or socioeconomic status. Ibn Ab\u012b al-Duny\u0101, as his book \nsuggests, did not understand the \u1e25ad\u012bth it in rationalistic terms but as a tradition about \ndivine wisdom. The \u1e25ad\u012bth form turned any idea into a currency up for grabs for any group, \nwhich could then infuse its ideas into it. \n\nThe Mu\u02bftazil\u012b origin of the \u1e25ad\u012bth and its subsequent spread in the Sunn\u012b and Sh\u012b\u02bf\u012b \ncircles furthermore illustrates the porousness of the boundaries between these groups \nin the second/eighth century. Michael Dann has documented the important role that \nSh\u012b\u02bf\u012b transmitters played in the transmission of \u1e25ad\u012bths in the proto-Sunn\u012b milieu before \n150/767. 68 It is worth emphasizing that none of these groups was yet a well-defined entity \nin this time. Early Mu\u02bftazila was still \u201ca tradition of socially and politically disembodied    \n\n65.  S. Stroumsa, \u201cThe Beginnings of the Mu\u02bftazila Reconsidered,\u201d Jerusalem Studies in Arabic and Islam 13 \n(1990): 265\u201393, at 287\u201391. \n\n66.  If W\u0101\u1e63il indeed wrote books. Van Ess suggested that the books attributed to him whose names have been \npreserved may have been written later by \u1e0cir\u0101r b. \u02bfAmr. Stroumsa, \u201cBeginnings of the Mu\u02bftazila,\u201d 291. \n\n67.  Ibn Ab\u012b al-Duny\u0101, al-\u02bfAql wa-fa\u1e0dluh, 40. \n68.  M. Dann, \u201cContested Boundaries: The Reception of Sh\u012b\u02bfite Narrators in the Sunn\u012b Hadith Tradition\u201d (PhD \n\ndiss., Princeton University, 2015).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  315\n\nintellection,\u201d in Michael Cook\u2019s words,69 and as for early Sh\u012b\u02bfism, both medieval and modern \nscholars have struggled to categorize its various groups (for example, tashayyu\u02bf and raf\u1e0d).70 \nRegarding the Sunn\u012bs, some scholars have objected to the use of the term prior to the fifth/\neleventh century.71  In the second/eighth century, as Racha el-Omari observed, \u201cseemingly \neveryone was engaged in reporting \u1e25ad\u012bth [...] including proto-Mu\u02bftazilites\u201d 72 and thus it is \nnot surprising that these group would share some of the \u1e25ad\u012bth material. \n\nThe relationship between early Sh\u012b\u02bfism and the Mu\u02bftazila, in particular, has been hotly \ndebated, because the two groups later on came to overlap on many points.", "start_char_idx": 54585, "end_char_idx": 57506, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "edc8d9f8-b86d-4ad8-abe4-b5f420f7e0b9": {"__data__": {"id_": "edc8d9f8-b86d-4ad8-abe4-b5f420f7e0b9", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ae879832-0b18-4ba8-acca-6ec8a3a31e86", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "de4fcca584ca8dc9bf9e1a4235c2720bb0468d516d46aba87a83e3bfd051b87a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "de87c121-d454-4e62-9c6b-ebb7e49c9780", "node_type": "1", "metadata": {}, "hash": "b8608eaf13c2b96049bf25974eed495f34d1eccfe62ccdeda12364f75a48585a", "class_name": "RelatedNodeInfo"}}, "text": "Scholars have \nargued either that the Sh\u012b\u02bf\u012bs acquired Mu\u02bftazil\u012b positions early on or that they developed \nthem independently.73 By contrast, others, such as Mohammad Ali Amir-Moezzi, have \npainted early Sh\u012b\u02bfism as an esoteric (not a rationalist) movement.74 What is interesting is \nthat in their efforts to present early Sh\u012b\u02bf\u012bsm as rationalistic or esoteric, respectively, both \ncamps have used this \u1e25ad\u012bth and other \u02bfaql traditions to support their positions.75 In a way, \nthen, they continue the practice of reinterpreting and engaging with the \u1e25ad\u012bth in their \nmodern scholarly practice.\n\n By the end of the second/eighth century, however, the sectarian boundaries became \nmuch more defined. The ahl al-\u1e25ad\u012bth appropriated \u1e25ad\u012bth as their dominion, through \nthe rising institution of isn\u0101d and excluded non-ahl al-\u1e25ad\u012bth transmitters from it,76 while \nother groups, especially the Mu\u02bftazila, criticized them for abusing \u1e25ad\u012bth as an ideological \nweapon.77 However, as the next section shows, using the example of \u02bfaql \u1e25ad\u012bth, different \ngroups continued to use, adapt, and interpret \u1e25ad\u012bths for centuries. Especially non-legal \n\u1e25ad\u012bth (like the one under study) were under much less scrutiny. The genre\u2019s adaptability \nto new environments and intellectual frameworks is one of its important literary facets \nand \u1e25ad\u012bths should be thus seen as an important vehicle for expressing ideas and creating \nmemorable shortcuts. \n\n69.  M. Cook, Commanding Right and Forbidding Wrong in Islamic Thought (Cambridge: Cambridge University \nPress, 2004), 195. Sarah Stroumsa has also pointed out that there was no one political platform that united the \nMu\u02bftazila. Stroumsa, \u201cBeginnings of the Mu\u02bftazila.\u201d\n\n70.  Dann, \u201cContested Boundaries,\u201d 30\u201334. \n71.  Ibid., 8. \n72.  R. El-Omari, \u201cAccommodation and Resistance: Classical Mu\u02bftazilites on \u1e24ad\u012bth,\u201d Journal of Near Eastern \n\nStudies 71, no. 2 (2012): 231-256, at 232. \n73.  H. A. Abdulsater, Shi\u02bfi Doctrine, Mu\u02bftazili Theology: Al-Shar\u012bf al-Murta\u1e0d\u0101 and Imami Discourse  \n\n(Edinburgh: Edinburgh University Press, 2017), 2\u20133.\n74.  M. A. Amir-Moezzi, The Divine Guide in Early Shi\u02bfism: The Sources of Esotericism in Islam (Albany: State \n\nUniversity of New York Press, 1994).\n75.  Amir-Moezzi understands the Sh\u012b\u02bf\u012b \u02bfaql as a phenomenon he labels \u201chiero-intelligence,\u201d which has four \n\ndimensions\u2014cosmogonic, ethical-epistemological, spiritual, and soteriological. In his view, the transformation \nof \u02bf aql into the logical \u02bf aql of the theologians began in the third/ninth century under the influence of Aristotelian \ntexts. Amir-Moezzi, Divine Guide, 11. For his discussion of \u02bf aql, see 6\u201313. Cf. W. Madelung, \u201cEarly Im\u0101m\u012b Theology \nas Reflected in the Kit\u0101b al-K\u0101f\u012b of al-Kulayn\u012b,\u201d in The Study of Shi\u02bfi Islam: History, Theology and Law, ed. F. \nDaftary, 465\u201374 (London: I. B. Tauris, 2014), 467\u201368. \n\n76.  On the decline of Sh\u012b\u02bf\u012b narrators in the proto-Sunn\u012b milieu see Dann, \u201cContested Boundaries,\u201d 1-28.  \n77.  El-Omari, \u201cAccommodation and Resistance,\u201d 234-236.", "start_char_idx": 57507, "end_char_idx": 60512, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "de87c121-d454-4e62-9c6b-ebb7e49c9780": {"__data__": {"id_": "de87c121-d454-4e62-9c6b-ebb7e49c9780", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "edc8d9f8-b86d-4ad8-abe4-b5f420f7e0b9", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "cc5bde38573541cbdaa13e4c3d44e29766c39a3faf26dd0aaf11d8a67aa14d17", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e1f2349f-cc6f-460b-a9be-5491033477af", "node_type": "1", "metadata": {}, "hash": "f3e1b57155cfe8e107d5486c2bbf4453f1a1dbd19dcf83f42c650a742ab4ed8b", "class_name": "RelatedNodeInfo"}}, "text": "77.  El-Omari, \u201cAccommodation and Resistance,\u201d 234-236.\n\n\n\n316  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  317\n\n2. The Journey of the \u02bfAql \u1e24ad\u012bth in the Middle Ages and the Early Modern Period\n\nBy the fourth/tenth century, the \u02bfaql \u1e25ad\u012bth had spread across the whole Islamic world \nin the works of authors with divergent interests, from the pious Sunn\u012b ascetic Ibn Ab\u012b \nal-Duny\u0101 in Baghdad to the ad\u012bb Ibn \u02bfAbd Rabbihi (d. 328/940) in Cordoba and the \u1e62\u016bf\u012b \nmaster al-\u1e24ak\u012bm al-Tirmidh\u012b in Termez in modern-day Uzbekistan.78 Throughout its long \njourney, the \u1e25ad\u012bth was reinterpreted and adapted to new contexts in a number of different \nways. I have chosen five examples. The first three come from the medieval period and \nillustrate the diverse ways in which the text of the \u1e25ad\u012bth could be molded. \n\nThree Medieval Variants\n\nThe first example presents the \u1e25ad\u012bth unchanged but set into a new intellectual \nframework and reinterpreted. This instance is associated with A\u1e25mad b. Kh\u0101bi\u1e6d (d. between \n227/842 and 232/847), who had studied with the Mu\u02bftazil\u012b theologian al-Na\u1e93\u1e93\u0101m.79 Ibn \nKh\u0101bi\u1e6d was from a well-known Basran Mu\u02bftazil\u012b family, but the Mu\u02bftazil\u012bs denounced his \nteachings about the migration of souls as going too far, and as a result he was investigated \nunder the caliph al-W\u0101thiq. He and his companion Fa\u1e0dl al-\u1e24adath\u012b are reported to have \ntaught the \u1e25ad\u012bth with a twist. According to the heresiologist \u02bfAbd al-Q\u0101hir al-Baghd\u0101d\u012b  \n(d. 429/1037), they held that there were two lords of the universe, one eternal and one \ncreated, the latter being Jesus, who is identical with the \u02bfaql of the \u1e25ad\u012bth. Al-Baghd\u0101d\u012b \nquotes Ibn Kh\u0101bi\u1e6d and al-Fa\u1e0dl saying: \u201cThe Messiah armored himself with a body; before \nthat he was \u02bfaql.\u201d80 \n\nThe second example shows the \u1e25ad\u012bth combined with another, forming a new narrative. \nIn this form it appears in Kit\u0101b al-A\u1e93illa (\u201cBook of Shadows\u201d), a text written in the circles \nof Sh\u012b\u02bf\u012b Ghul\u0101t (\u201cExtremists\u201d) in the second/eighth and third/ninth centuries in Iraq and \npreserved as quotations in various Nu\u1e63ayr\u012b texts.81 (The Nu\u1e63ayr\u012bs were a group of Ghul\u0101t \nwho left Iraq and settled in Syria.) The \u1e25ad\u012bth speaks about God first creating a name of four \nletters (M\u1e24MD), then other names from it, then His throne on water, and only then the \u02bfaql. \nIt continues: \n\nThen God spread His light, and from that light He created an image. Then from \nknowledge (\u02bfilm), power (qudra), light (n\u016br), and will (mash\u012b\u02bea) He created by His \ncommand intelligence (\u02bfaql). He then commanded: \u201cTurn toward me!\u201d And intelligence \nturned toward Him. Then He commanded: \u201cTurn away!\u201d And it turned away. God then\n\n78.  Ibn \u02bfAbd Rabbihi, al-\u02bfIqd al-far\u012bd, ed. M. M. Qumay\u1e25a (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1997), 2:107. \nWithout isn\u0101d. For the other references, see chart 1.\n\n79.", "start_char_idx": 60457, "end_char_idx": 63290, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e1f2349f-cc6f-460b-a9be-5491033477af": {"__data__": {"id_": "e1f2349f-cc6f-460b-a9be-5491033477af", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "de87c121-d454-4e62-9c6b-ebb7e49c9780", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "a546ea6a3273f6b52e6c8bc16c55a19ca4333210e2b096d3900c917dc7a49663", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b4325302-324e-47de-bef9-92f812aed0cb", "node_type": "1", "metadata": {}, "hash": "6121ac2be09c66169c1db4c2af58768a434e2e56918bb50f21f79759c800a12d", "class_name": "RelatedNodeInfo"}}, "text": "Without isn\u0101d. For the other references, see chart 1.\n\n79.  On A\u1e25mad b. Kh\u0101bi\u1e6d, see J. van Ess, Theology and Society in the Second and Third Centuries of the Hijra, \ntrans. G. Goldbloom (Leiden: Brill, 2018), 3:467\u201372. \n\n80.  Al-Baghd\u0101d\u012b, al-Farq bayna al-firaq, ed. M. M. \u02bfAbd al-\u1e24am\u012bd (Cairo: Ma\u1e6dba\u02bfat al-Madan\u012b, 1964), 277. \n81.  M. Asatryan, \u201cShiite Underground Literature between Iraq and Syria: \u2018The Book of Shadows\u2019 and the \n\nHistory of Early Ghulat,\u201d in Texts in Transit in the Medieval Mediterranean, ed. Y. T. Langermann and R. G. \nMorrison, 128\u201361 (University Park: Pennsylvania State University Press, 2016), 131.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  317\n\ntold it, \u201cBy you I reward and by you I punish,\u201d and made it live with water, possessed \nof knowledge, eternally in the realm.82\n\nThe part that comes from a different \u1e25ad\u012bth is the motif of knowledge, power, light, and will; \nthis element has been recorded in the Ikhti\u1e63\u0101\u1e63, attributed to Shaykh Muf\u012bd (d. 413/1022).83 \nMushegh Asatryan places the teaching of the Kit\u0101b al-A\u1e93illa in the Iraqi Ghul\u0101t milieu of \nthe second/eighth and third/ninth centuries, whose center was in Kufa. This is probably \nwhere the two \u1e25ad\u012bths crossed trajectories.84 In the context of Sh\u012b\u02bf\u012b Ghul\u0101t, Asatryan and \nDylan Burns connect the idea of the \u02bfaql moving back and forth over a primordial water to \nJewish sapiential traditions about the presence of the divine Wisdom at the moment of first \ncreation.85 \n\nThe third example, which I call the \u201cArmies \u1e25ad\u012bth,\u201d is the \u02bfaql \u1e25ad\u012bth\u2019s much-extended \nvariant. This tradition, also included in al-Kulayn\u012b\u2019s K\u0101f\u012b as no. 14, has not lost its appeal, \nas a modern commentary on it by Ruhollah Khomeini indicates.86 It includes the motif \nof the Intellect\u2019s creation and obedience and expands on it by describing the creation of \nIgnorance, its failing the obedience test, and the divine allotment of seventy-five armies to \nthe two opposing sides: \n\nGod, may He be glorified and exalted, created \u02bfaql first among the spiritual entities; \nHe drew it forth from the right of His throne (\u02bfarsh), making it proceed from His own \nLight. Then He commanded it to retreat, and it retreated, to advance, and it advanced; \nthen God proclaimed: \u201cI created you glorious, and I gave you pre-eminence over all \nmy creatures.\u201d Then Ignorance (al-jahl) was created; seeing its pride and its hesitation \nin approaching God, He damned it: \u201cThen, from the briny ocean God created dark \nIgnorance; He ordered it to retreat and it retreated, to advance and it did not advance. \nThen God said to it \u201cCertainly you have grown proud,\u201d and He damned it and chased it \nfrom His presence. [. . .] Then God endowed \u02bfaql with 75 armies; when Ignorance saw \nGod\u2019s generosity toward \u02bfaql, it became ferociously hostile and said to God: \u201cO Lord, \nhere is a creature similar to me; you have privileged it and made it powerful. I am its \nadversary and I have no power.", "start_char_idx": 63232, "end_char_idx": 66182, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b4325302-324e-47de-bef9-92f812aed0cb": {"__data__": {"id_": "b4325302-324e-47de-bef9-92f812aed0cb", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e1f2349f-cc6f-460b-a9be-5491033477af", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "ed564de28155197235cd2efb014fbcc15fde5ec0aaa83dacc0169644278ea651", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f6c4f74b-2055-4034-a576-b0babe2939b4", "node_type": "1", "metadata": {}, "hash": "9d2f672e34fd969c83148eb48f9b5844e024ce15ea5625e2a1e54dd1c1f39e04", "class_name": "RelatedNodeInfo"}}, "text": "I am its \nadversary and I have no power. Give me troops like those of \u02bfaql.\u201d And God replied, \n\u201cSo be it, but if you revolt again, I shall banish you and your troops from my Mercy.\u201d87\n\nWhereas the more basic version of the \u1e25ad\u012bth is about takl\u012bf, this extended variation \npartakes in a wider Sh\u012b\u02bf\u012b dualistic discourse about the cosmic struggle between the powers \n\n82.  M. Asatryan and D. Burns, \u201cIs Ghulat Religion Islamic Gnosticism? Religious Transmissions in Late \nAntiquity,\u201d in L\u2019\u00e9sot\u00e9risme shi\u2019ite, ses racines et ses prolongements, ed. M. A. Amir-Moezzi, M. De Cillis, D. De \nSmet, and O. Mir-Kasimov, 55\u201386 (Turnhout: Brepols, 2016), 60. The translation is theirs, hence the differences \nin wording. \n\n83.  Asatryan, \u201cShiite Underground Literature,\u201d 141\u201342. \n84.  Ibid., 142.\n85.  Asatryan and Burns, \u201cIs Ghulat Religion Islamic Gnosticism?,\u201d 82.\n86.  R. Khomeini, Jun\u016bd al-\u02bfaql wa-l-jahl, trans. into Arabic A. al-Fahr\u012b (Beirut: Mu\u02beassasat al-A\u02bflam\u012b li-l-\n\nMa\u1e6db\u016b\u02bf\u0101t, 2001).\n87.  Translation from Amir-Moezzi, Divine Guide, 8.", "start_char_idx": 66142, "end_char_idx": 67177, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f6c4f74b-2055-4034-a576-b0babe2939b4": {"__data__": {"id_": "f6c4f74b-2055-4034-a576-b0babe2939b4", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b4325302-324e-47de-bef9-92f812aed0cb", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "956d98ae0d9a4fab72270cf98b93b79792f209e6905b050d58d7afd0db048797", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6c24208e-4eea-4394-be97-b47527c17e7e", "node_type": "1", "metadata": {}, "hash": "65a888685c37d713531ce38731708c38fa2f67290504d4700ac52a7bce055b72", "class_name": "RelatedNodeInfo"}}, "text": "87.  Translation from Amir-Moezzi, Divine Guide, 8. \n\n\n\n318  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  319\n\nof good and evil, which likely built on and mixed with more ancient traditions in the \nregion.88 Amir-Moezzi has drawn parallels, for instance, between the \u201cArmies \u1e25ad\u012bth\u201d and \nthe Mazdean teaching that the entities of Wisdom and Ignorance are engaged in perpetual \ncombat.89 \n\nVariously expressing ideas about the identification of \u02bfaql with Jesus as the lesser \ncreator, reflecting Jewish beliefs about the divine Wisdom, or echoing Mazdean dualistic \nteachings, the \u1e25ad\u012bth traveled from one community to another, with each adapting the text \nto reflect its world view. These changes should be seen not in terms of forgery, falsification, \nor plagiarism but rather as a more organic process. The exchange of formulas, the filling \nin of words, and the addition of short passages are all to be expected in a society whose \nmembers had immediate access to large databases of texts and traditions stored in their \nmemory. \u1e24ad\u012bths were the substance that traveled across sectarian boundaries and social \nclasses and and that people molded consciously or unconsciously to communicate different \nideas effectively. \n\nTwo Early Modern Commentaries\n\nThe \u1e25ad\u012bth\u2019s legacy extended well beyond the medieval period, as the \u1e25ad\u012bth continued \nto be narrated and reinterpreted. By the early modern period, the Sunn\u012b and Shi\u02bf\u012b \u1e25ad\u012bth \ntraditions were well established, and so we turn to \u1e25ad\u012bth commentaries to see how the \n\u1e25ad\u012bth was understood at this time. \u1e24ad\u012bth commentaries are not \u201cmerely a derivative \nand rarified literary practice,\u201d90 as they were once perceived; rather, they constitute \nan arena in which commentators engaged with tradition creatively and in novel ways.  \nThe two commentaries analyzed here, by Murta\u1e0d\u0101 al-Zab\u012bd\u012b and Mull\u0101 \u1e62adr\u0101, show how \nthe authors use the \u1e25ad\u012bth as inspiration for intellectual contemplation. They approach it \nas a hermeneutical challenge. The two scholars, one known mainly as a \u1e25ad\u012bth scholar and \nthe other as a philosopher, both grapple with the \u1e25ad\u012bth and creatively reinterpret it to fit \ntheir understanding of the world. Regarding \u1e62adr\u0101\u2019s commentary, Jari Kaukua asks: \u201cDoes \n\u1e62adr\u0101 simply read his philosophical doctrine into the religious texts, or do the latter have \na significant influence on his philosophy?\u201d91 Kaukua concludes that the philosopher\u2019s main \nmotivation is \u201cto maintain the integrity of the philosophical theory.\u201d92 This may indeed \nhave been his internal motivation, but it does not invalidate his earnest attempt to weave \nin the religious traditions. More than anything, the two scholars\u2019 treatment of the \u1e25ad\u012bth \nshows their efforts to harmonize different strands of Islamic thought and their creativity in \nexpounding their ideas through this \u1e25ad\u012bth.\n\n88.  On the early Sh\u012b\u02bf\u012b dualistic discourse, see M. A. Amir-Moezzi, The Silent Qur\u2019an and the Speaking Qur\u2019an: \nScriptural Sources of Islam between History and Fervour, trans. E. Ormsby (New York: Columbia University \nPress, 2015), 92\u201396.\n\n89.  Amir-Moezzi, Divine Guide, 8, n. 13. \n90.  Blecher, Said the Prophet of God, 13. \n91.  J. Kaukua, \u201cThe Intellect in Mull\u0101 \u1e62adr\u0101\u2019s Commentary on the U\u1e63\u016bl al-K\u0101f\u012b,\u201d forthcoming. \n92.  Kaukua, \u201cIntellect in Mull\u0101 \u1e62adr\u0101\u2019s Commentary.\u201d", "start_char_idx": 67126, "end_char_idx": 70466, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6c24208e-4eea-4394-be97-b47527c17e7e": {"__data__": {"id_": "6c24208e-4eea-4394-be97-b47527c17e7e", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f6c4f74b-2055-4034-a576-b0babe2939b4", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "2460841d065e6ca92fb90bea172301cbe4b50350fc09bc94ad24439f19433886", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8364b03b-def4-483f-9230-eba05ccfa7f2", "node_type": "1", "metadata": {}, "hash": "e64cbf9a1150c25de4ffa869ff5cc365873a99663a19a4a08dc94da6a4ca83f8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  319\n\nThe first commentary on the \u1e25ad\u012bth is taken from Shar\u1e25 U\u1e63\u016bl al-K\u0101f\u012b, Mull\u0101 \u1e62adr\u0101\u2019s \nseventeenth-century commentary on the first part of al-Kulayn\u012b\u2019s al-K\u0101f\u012b.93 Mull\u0101 \u1e62adr\u0101, \n\u201carguably the most significant Islamic philosopher after Avicenna,\u201d94 was an Iranian Sh\u012b\u02bf\u012b \nthinker who became famous for his attempt to synthesize philosophical methods with \ninsights from theology and mysticism; he exerted a dominant influence on modern Sh\u012b\u02bf\u012b \nthought.95 His interpretation of the \u1e25ad\u012bth shows influences from Avicennan philosophy, the \nishr\u0101q\u012b (\u201cilluminative\u201d) school associated with al-Suhraward\u012b, and the \u1e62\u016bf\u012b metaphysics of \nbeing formulated by Ibn \u02bfArab\u012b. The second text comes from It\u1e25\u0101f al-s\u0101da al-muttaq\u012bn (\u201cThe \ngift of the God-fearing sayyids\u201d), an eighteenth-century commentary by Murta\u1e0d\u0101 al-Zab\u012bd\u012b \non I\u1e25y\u0101\u02be \u02bful\u016bm al-d\u012bn (\u201cRevival of the religious sciences\u201d) by the famous Sunn\u012b theologian \nAb\u016b \u1e24\u0101mid al-Ghaz\u0101l\u012b (d. 505/1111).96 Al-Zab\u012bd\u012b, a prominent Sunn\u012b scholar of \u1e25ad\u012bth and a \n\u1e62\u016bf\u012b theologian, was a towering figure of his age. A man of universal erudition, he hosted \nvisitors who came to meet him from near and far, and he had a vast scholarly network and \nexcellent relations with the Ottoman court. He was born in Bilgr\u0101m in modern-day India, \ngrew up in Zab\u012bd in Yemen, and settled in Cairo. His fame rests mainly on his T\u0101j al-\u02bfar\u016bs \n(\u201cBridal crown\u201d), the largest Arabic lexicon ever written. \n\nThe two scholars\u2019 motivated engagement with the tradition is clear, in the first instance, \nin the close attention that they pay to the \u1e25ad\u012bth\u2019s isn\u0101ds. Al-Zab\u012bd\u012b examines with particular \ncare the Sunn\u012b isn\u0101ds, whose reliability has been seriously contested, and argues against his \nmajor source of isn\u0101d criticism, al-\u1e24\u0101fi\u1e93 al-\u02bfIr\u0101q\u012b,97 that not all of the \u1e25ad\u012bth\u2019s pathways \n(\u1e6duruq) are weak. He singles out the variant recorded by \u02bfAbd All\u0101h b. A\u1e25mad in his Zaw\u0101\u02beid \nto his father\u2019s Kit\u0101b al-Zuhd (variant 1 above) as a having a sound isn\u0101d. In an effort to \nsalvage some of the \u1e25ad\u012bth\u2019s credibility, he concludes that \u201cwhat can be said about it at \nmost is that it is weak in some of its pathways (\u1e6duruq).\u201d98 \n\nBoth Mull\u0101 \u1e62adr\u0101 and al-Zab\u012bd\u012b attempt to harmonize contradictory traditions and \nexplain away any inconsistencies. I mentioned earlier that there were two versions of the \n\u1e25ad\u012bth.99 The first\u2014which is attested in the earlier versions\u2014started with lamm\u0101, \u201cwhen,\u201d \nwhereas the second began with awwalu m\u0101, \u201cthe first thing [that God created].\u201d The awwalu \nm\u0101 formula was shared by a large number of other sayings that talk about the first creation \nbut substitute some other entity, such as light, spirit, a cherub, or the pen, for \u02bfaql. Some \n\n93.  Mull\u0101 \u1e62adr\u0101, Shar\u1e25 U\u1e63\u016bl al-K\u0101f\u012b, ed.", "start_char_idx": 70471, "end_char_idx": 73249, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8364b03b-def4-483f-9230-eba05ccfa7f2": {"__data__": {"id_": "8364b03b-def4-483f-9230-eba05ccfa7f2", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6c24208e-4eea-4394-be97-b47527c17e7e", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "280ca9c326fc5e40e49f17f43d6364e5a42b7921b9c5542032a9ad70e984de70", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7d6dbee6-a253-41d9-b5f9-ab3a93582306", "node_type": "1", "metadata": {}, "hash": "cbba4ee616f04fc58cc3d3c803c27861b2ac688c97791efc34de7fb2c5f58de2", "class_name": "RelatedNodeInfo"}}, "text": "M. Khaw\u0101jaw\u012b (Tehran: Mu\u02beassasa-i Mu\u1e6d\u0101la\u02bf\u0101t wa Ta\u1e25q\u012bq\u0101t-i Farhang\u012b, \n1366H), 215\u201319. \n\n94.  S. Rizvi, \u201cMulla Sadra,\u201d in The Stanford Encyclopedia of Philosophy, spring 2019 ed., ed. E. N. Zalta.\n95.  The studies on Mull\u0101 \u1e62adr\u0101 are too numerous to be listed here. For an exhaustive bibliography, see Rizvi, \n\n\u201cMulla Sadra.\u201d \n96.  Al-Zab\u012bd\u012b, It\u1e25\u0101f al-s\u0101da al-muttaq\u012bn bi-shar\u1e25 I\u1e25y\u0101\u02be \u02bful\u016bm al-d\u012bn (Cairo: Ma\u1e6dba\u02bfat al-B\u0101b\u012b al-\u1e24alab\u012b, 1894), \n\n452\u201356.\n97.  Al-\u02bfIr\u0101q\u012b, Takhr\u012bj a\u1e25\u0101d\u012bth I\u1e25y\u0101\u02be \u02bful\u016bm al-d\u012bn, ed. A. \u02bfA. M. b. M. al-\u1e24add\u0101d (Riyadh: D\u0101r al-\u02bfA\u0304\u1e63ima, 1987). \n\nThe text thus usually consists of three main levels: the I\u1e25y\u0101\u02be of al-Ghaz\u0101l\u012b, the commentary of al-\u02bfIr\u0101q\u012b, and the \ncommentary of al-Zab\u012bd\u012b. In the analytical part al-\u02bfIr\u0101q\u012b\u2019s text is substituted by the work of Shaykh Najm al-D\u012bn. \nSee below. \n\n98.  See Appendix. \n99.  See note 15.\n\n\n\n320  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  321\n\nof these sayings contradict the \u02bfaql \u1e25ad\u012bth in spirit; for example, the version with the pen \ntakes a predestinarian position by portraying God\u2019s first act as the creation the divine Pen, \nwhich then writes down all human destiny: \u201cThe first thing God created was the Pen. Then \nHe said to it, \u2018Write.\u2019 So [the Pen] wrote what came to pass and what will come to pass until \nthe Day of Resurrection.\u201d100 Mull\u0101 \u1e62adr\u0101 makes clear, at the outset of his discussion of the \n\u1e25ad\u012bth, that these seemingly different and conflicting \u1e25ad\u012bths all refer to the same reality: \n\nThe Intellect is the first creation, the closest of the created things (maj\u02bf\u016bl\u0101t) to the \nFirst Truth, the greatest, the most perfect, and the second among the existents in \nexistentiality (mawj\u016bdiyya)\u2014although the Almighty has no second in His reality (f\u012b \n\u1e25aq\u012bqatihi) because His oneness (wa\u1e25datuhu) is not countable as others in the genus of \ncountable things (wa\u1e25d\u0101t) are. And this is what is meant in what has come to us in the \n\u1e25ad\u012bths from him [the Prophet], may God bless him and his family, and in his sayings \nin the version, \u201cThe first thing that God created was the Intellect,\u201d and in the version, \n\u201cThe first thing that God created was my light,\u201d and in the version, \u201cThe first thing that \nGod created was my spirit,\u201d and in the version, \u201cThe first thing that God created was the \npen,\u201d and in the version, \u201cThe first thing that God created was a cherub (kar\u016bb\u012b).\u201d All \nof these are attributes and descriptions of one thing in different phrasings. It is called \nby a different name in reference to each attribute. The names are multiple, while the \nnamed (musamm\u0101) is one in essence and existence.\n\nLater in the text, Mull\u0101 \u1e62adr\u0101 explains that all of these entities are just different names for \nthe Intellect.", "start_char_idx": 73250, "end_char_idx": 75975, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7d6dbee6-a253-41d9-b5f9-ab3a93582306": {"__data__": {"id_": "7d6dbee6-a253-41d9-b5f9-ab3a93582306", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8364b03b-def4-483f-9230-eba05ccfa7f2", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "513c3188dfc7fe6185cfb04b1f84eedf26633d0f68b2c579650f5149b602b5a2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "63258176-80d8-4a2a-a21b-248a271b7e4b", "node_type": "1", "metadata": {}, "hash": "39244c31612486552db6f7cb6a615c0356e5c5990d0a0bd381504b2f03226ef9", "class_name": "RelatedNodeInfo"}}, "text": "He argues, for example, that the Intellect \u201cwas referred to as the pen only \nbecause it is the tool [of God] to represent the truths (al-\u02bful\u016bm wa-l-\u1e25aq\u0101\u02beiq) on the spiritual \ntablets of divine decree and of fate (al-alw\u0101\u1e25 al-nafs\u0101niyya al-qa\u1e0d\u0101\u02beiyya wa-l-qadariyya).\u201d101 \n\nAl-Zab\u012bd\u012b, for his part, relies on an earlier text to harmonize these accounts through a \nlinguistic argument. He quotes at length Shaykh Najm al-D\u012bn (d. 654/1256), an Iranian \u1e62\u016bf\u012b \nintellectual who fled from the Mongol invasion to Anatolia, where he played an important \nrole in the development of mysticism. In the quoted passage, Shaykh Najm al-D\u012bn explains \nthat God referred to the Intellect as the pen synecdochally, using a part to stand for the \nwhole (that is, the Intellect writing with the pen): \u201cWhen He [God] called it [the Intellect] \nthe pen, He told it: \u2018Tell what will come to pass from now until the Day of Judgment.\u2019 Calling \nit \u2018pen\u2019 is like calling the owner of a sword \u2018sword.\u2019\u201d102 He also argues for the functional and \nsemantic equivalence of the two terms a little later in the text, when he points out that \u201cthe \npen is close in meaning to the Intellect\u201d on the basis of Q 96:4, which states that God \u201ctaught \n\n100.  This is the version found in \u02bfAl\u012b b. Ibr\u0101h\u012bm al-Qumm\u012b, Tafs\u012br, ed. \u1e6c. M. al-J\u0101z\u0101\u02beir\u012b (Najaf: Maktabat \nal-Hud\u0101, 1966\u201368), 2:198, quoted in Crow, \u201cRole of al-\u02bfAql,\u201d 126. Van Ess has located the emergence of the \u201cpen\u201d \n\u1e25ad\u012bth among the jabr\u012b circles of first/seventh-century Kufa. It makes sense that a concrete entity such as a pen, \nwhich has a clear antecedent in Qur\u02be\u0101n Q 68:1, would spark the creation of a \u1e25ad\u012bth earlier than would the more \nabstract \u02bfaql, which lacks such clear Qur\u02be\u0101nic referents. The Qur\u02be\u0101n does not even contain the noun \u02bfaql, only \nthe verbal forms \u02bfaqala and ya\u02bfqilu. When it refers to the intellects of people it usually uses the terms alb\u0101b or \naf\u02beida. \n\n101.  See Appendix.\n102.  See Appendix.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  321\n\nby the pen.\u201d Similarly, \u201cthings are known through the Intellect.\u201d This example shows that \n\u1e62adr\u0101 and al-Zab\u012bd\u012b spared no effort to bring the divergent traditions into harmony. \n\nFinally, they use the \u1e25ad\u012bth as inspiration to show that these ideas do not contradict the \n\u1e25ad\u012bth but rather provide the intellectual framework for its full understanding. Both refer \nto the \u1e62\u016bf\u012b teaching about the  pre-eternal Mu\u1e25ammadan reality (\u1e25aq\u012bqa mu\u1e25ammadiyya).103 \nMany thinkers, such as Ibn \u02bfArab\u012b, considered the Mu\u1e25ammadan reality the first entity \ncreated by God and thus identified it with the Logos, the Intellect, and the Pen, which is also \nthe context in which \u1e62adr\u0101 and al-Zab\u012bd\u012b introduce it. For them, the Mu\u1e25ammadan reality \nor spirit is the perfect equivalent of the immaterial Intellect. This equation allows further \nsymbolic interpretation of the \u1e25ad\u012bth and the synthesis of different traditions.", "start_char_idx": 75976, "end_char_idx": 78884, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "63258176-80d8-4a2a-a21b-248a271b7e4b": {"__data__": {"id_": "63258176-80d8-4a2a-a21b-248a271b7e4b", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7d6dbee6-a253-41d9-b5f9-ab3a93582306", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "783492660b6c23bf658674cb023559fc458e6d3c5865c67d075fc61ca3286cc7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac885d57-0816-45d3-b125-1b3de609b813", "node_type": "1", "metadata": {}, "hash": "39bcd3d1b81014a0c69ae2cca38b16b7379b04f36130718ec799a7b463b7296c", "class_name": "RelatedNodeInfo"}}, "text": "Commenting \non the part of the \u1e25ad\u012bth that reads \u201cThen He told it: \u2018Go back!\u2019\u201d \u1e62adr\u0101 interprets it as \nreferring to the night of Mu\u1e25ammad\u2019s journey to the divine presence (mi\u02bfr\u0101j) and to \u201chis \ndeparture from the realm of the world.\u201d \n\nBoth commentaries are also imbued with philosophical concepts. Al-Zab\u012bd\u012b\u2019s discussion \nof the nature of the Intellect is a good example. It offers a response to al-Ghaz\u0101l\u012b, who \npresents the following conundrum: If the Intellect is an accident, how is it possible that \nit was created before everything else? And if it is a substance, \u201chow could it exist on its \nown without occupying space (l\u0101 yata\u1e25ayyazu)?\u201d Al-Zab\u012bd\u012b, in the tradition of scholastic \nAvicennan philosophy, provides a taxonomy of substances and identifies five types of \nsubstance\u2014matter, form, body, soul, and intellect\u2014to argue that some substances, such \nas the Intellect, are abstract and therefore do not occupy space. Here, philosophy helps to \nresolve a philosophical problem that the \u1e25ad\u012bth raises; the system is in harmony, and as a \nwelcome corollary, the reader has been edified. \n\n\u1e62adr\u0101 discusses many of his own philosophical and theological theories, always \nproceeding from the \u1e25ad\u012bth. He takes up the argument that I quoted earlier, about all \nthe first creations\u2014the pen, the Intellect, and so on\u2014referring to the same named thing \n(musamm\u0101), to launch his discussion about the notions of essence and existence.104  \n\n103. The Mu\u1e25ammadan reality guides the Prophet (and anyone who wants to follow him) during his ascent to \nthe divine presence (mi\u02bfr\u0101j), which the tradition links to Q 53:18 and which also appears in \u1e62adr\u0101\u2019s commentary. \nThe tradition and the commentary also speak about the Mu\u1e25ammadan light and the Mu\u1e25ammadan spirit \nas equivalents of the Mu\u1e25ammadan reality, but some authors have distinguished between the three; see W. \nChittick, Imaginal Worlds: Ibn al-\u02bfArabi and the Problem of Religious Diversity (Albany: State University of New \nYork Press, 1994), chap. 2.\n\n104.  The distinction between essence and existence is already present in the work of Aristotle, but it assumes \ntrue significance only in the works of al-F\u0101r\u0101b\u012b and Avicenna. Posterior Analytics II \u0392 92b10, Metaphysics, \u0394 V.5, \n1015a20\u2013b15; 7, 1017a7\u2013b10; also \u0395 and Z, De interpretatione 11 21a25\u201328, referred to in O. Lizzini, \u201cIbn Sina\u2019s \nMetaphysics,\u201d in The Stanford Encyclopedia of Philosophy (Summer 2019 Edition), ed. E. N. Zalta. In particular, \nAvicenna developed the distinction between the existence of something and its \u201creality by virtue of which \nsomething is what it is,\u201d that is, its essence, quiddity, thingness. Scholarship on the issue is abundant; see for \ninstance, R. Wisnovsky, Avicenna\u2019s Metaphysics in Its Context (Ithaca, NY: Cornell University Press, 2003). Mull\u0101 \n\u1e62adr\u0101\u2019s key contribution to the discussion is the doctrine of the ontological primacy of existence (a\u1e63\u0101lat al-wuj\u016bd). \n\u1e62adr\u0101 argued that existence must be ontologically prior because it applies to all things, whereas essence applies \nonly to some things, such as genera or species. All things are composites of existence and essence except for God, \nwho has no essence (God cannot be a composite, and further, essence implies multiplicity because it is shared \nby a multitude of subjects). Everything is therefore an instantiation of existence, including God\u2019s connection", "start_char_idx": 78885, "end_char_idx": 82254, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac885d57-0816-45d3-b125-1b3de609b813": {"__data__": {"id_": "ac885d57-0816-45d3-b125-1b3de609b813", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "63258176-80d8-4a2a-a21b-248a271b7e4b", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "063b94c609ef80818b4bdf3fa9cec4709d7dfb9241aab3fb7176b9fca6fb5e22", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ef8d7658-9f12-4602-bf08-6f099721fe8e", "node_type": "1", "metadata": {}, "hash": "8595d08781738b2bf17a0f18450ca6e064b2fec30cfc94a0c78c0a131dc6aae7", "class_name": "RelatedNodeInfo"}}, "text": "Everything is therefore an instantiation of existence, including God\u2019s connection \n\n\n\n322  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  323\n\nHe defines the Intellect as the highest of all created things in terms of its degree of existence, \nfor it needs only God and nothing else. He also brings in the doctrine of simple reality (bas\u012b\u1e6d \nal-\u1e25aq\u012bqa), which draws on Neoplatonic ideas of emanation and the sequence of intellects \nand posits that all things flow from the Simple One. God is simple, pure existence devoid \nof quiddity105 that would imply complexity and multiplicity (e.g., genera, composition, \ndivisions). All things flow from this simple reality and are both in it and not in it.106 In \nthis context of emanation, \u1e62adr\u0101 invokes the rule of the most noble contingency (q\u0101\u02bfidat \nal-imk\u0101n al-ashraf)\u2014namely, that the nobler being must be prior to the less noble in \ngrades of existence107\u2014and identifies the Intellect as \u201cthe noblest possible and the most \ndistinguished creation.\u201d Further, the theme of love, inspired by the part of the \u1e25ad\u012bth \nthat says, \u201cI have not created a creature dearer to Me than you are,\u201d takes up a significant \nportion of the discussion. Love, in \u1e62adr\u0101\u2019s view, is pure good connected with perfection of \nexistence. On this point, he debates earlier theologians and specifically al-Zamakhshar\u012b, who \nclaimed love would make God deficient in His essence. \u1e62adr\u0101 refutes this position: \u201cThey did \nnot know that His, the Almighty\u2019s, love for His creation stems from His love for Himself.\u201d \nAfter Him there are the \u201crational substances, luminous spirits, and holy angels, [all of whom \nare] delighted with Him . . . for they are Divinely Lovers.\u201d In this case, the \u1e25ad\u012bth serves \n\u1e62adr\u0101 as evidence for his philosophical views. Finally, \u1e62adr\u0101 interprets the last part of the \n\u1e25ad\u012bth, \u201cIt is you whom I order, it is you whom I forbid, it is you whom I punish, and it is \nyou whom I reward,\u201d as reflecting the Intellect\u2019s function as the condition for obligation \n(takl\u012bf), although he problematizes the doctrine by distinguishing between obligation of this \nworld and rewards in heaven. With \u1e62adr\u0101\u2019s discussion of takl\u012bf, the journey of the \u1e25ad\u012bth has \ncome full circle.\n\nOn this last stop, the \u1e25ad\u012bth has, once more, acquired new meanings and significations, \nthis time not by modifying the \u1e25ad\u012bth itself but by collecting and harmonizing its variants \nand weaving it into other intellectual frameworks. For the commentators, the \u1e25ad\u012bth \nposed an occasion to espouse their ideas about the world and a challenge to formulate a \nharmonious system in which \u1e25ad\u012bths, \u1e62\u016bf\u012b ideas, and philosophy all had their place.\n\nto the world. This doctrine, which Mull\u0101 \u1e62adr\u0101 used for his own proof of God\u2019s existence, was also informed \nby the \u1e62\u016bf\u012b metaphysics of ontological monism (wa\u1e25dat al-wuj\u016bd) associated with Ibn \u02bfArab\u012b. \u1e62adr\u0101\u2019s monism \nis expressed in the phrase bas\u012b\u1e6d al-\u1e25aq\u012bqa kull al-ashy\u0101\u02be (\u201cThe simple reality is all things\u201d), which is based on \nNeoplatonic teachings of the simple One. God, as the simple One and pure Being, is the totality of existence. Rizvi, \n\u201cMulla Sadra\u201d; I. Kalin, Knowledge in Later Islamic Philosophy: Mull\u0101 \u1e62adr\u0101 on Existence, Intellect, and Intuition \n(Oxford: Oxford University Press, 2010), 89\u201395.\n\n105.  See previous note.\n106.", "start_char_idx": 82173, "end_char_idx": 85497, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ef8d7658-9f12-4602-bf08-6f099721fe8e": {"__data__": {"id_": "ef8d7658-9f12-4602-bf08-6f099721fe8e", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac885d57-0816-45d3-b125-1b3de609b813", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "54136ee8b01c71763a24921d936e757f901dcaf603aa173973325097f118e44a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "04296e1c-ad60-43ce-a978-b7e5c8d4502a", "node_type": "1", "metadata": {}, "hash": "695ce18ac1a0e1b8bc9dfa74a244ca3085bda45e816c284ee586f7c5fcc1731b", "class_name": "RelatedNodeInfo"}}, "text": "105.  See previous note.\n106.  This doctrine reconciles the tension between the unity of existence and its multiplicity as it appears in \n\nthis world and provides a proof for the existence of God through an analysis of simplicity. The doctrine of bas\u012b\u1e6d \nal-\u1e25aq\u012bqa relates to \u1e62adr\u0101\u2019s doctrine of a\u1e63\u0101lat al-wuj\u016bd (see note 108) as well as to his doctrine of the gradation \nof existence (tashk\u012bk al-wuj\u016bd), which posits that all things in the world are different degrees of a single whole, \nin a chain and hierarchy of existence. S. H. Rizvi, Mulla Sadra and Metaphysics: Modulation of Being (London: \nRoutledge, 2009), 104\u20135; Rizvi, \u201cMulla Sadra.\u201d\n\n107.  Mull\u0101 \u1e62adr\u0101, al-\u1e24ikma al-muta\u02bf\u0101liya f\u012b al-asf\u0101r al-\u02bfaqliyya al-arba\u02bfa, ed. R. Lu\u1e6df\u012b, I. Am\u012bn\u012b, and F. A. Umm\u012bd \n(Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th, 1981), 3:244. See also Rizvi, Mulla Sadra and Metaphysics, 108.", "start_char_idx": 85468, "end_char_idx": 86326, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "04296e1c-ad60-43ce-a978-b7e5c8d4502a": {"__data__": {"id_": "04296e1c-ad60-43ce-a978-b7e5c8d4502a", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ef8d7658-9f12-4602-bf08-6f099721fe8e", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "22675510dac3b153ceb088641d468067d29345f0cb9634f9540f16e588b62790", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a03388fc-97bd-4427-b02b-5ac0a92890a9", "node_type": "1", "metadata": {}, "hash": "8a2294980b7716772689e40b513cbc7c956853e78bbb5441e9313eeed715585f", "class_name": "RelatedNodeInfo"}}, "text": "See also Rizvi, Mulla Sadra and Metaphysics, 108.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  323\n\nConclusion\n\nThe \u1e25ad\u012bth about the creation of the Intellect originated in Basra in the first half of \nthe second/eighth century. It reflected Mu\u02bftazil\u012b ideas about the Intellect\u2019s obedience to \nGod\u2019s will and its ability to distinguish between good and evil\u2014ability that makes it at \nthe same time the locus of human obligation to choose good. Around the mid-second/\neighth century or a little after, the \u1e25ad\u012bth was disseminated widely in Sunn\u012b traditionist \ncircles in Basra and among Sh\u012b\u02bf\u012b \u1e25ad\u012bth collectors in Kufa, and then spread across the whole \nIslamic world, changing meanings and audiences. In the early modern period, its journey \ncontinued in \u1e25ad\u012bth commentaries, in which the \u1e25ad\u012bth was, once more, reinterpreted to fit \nto a new intellectual context.\n\nGenre matters. The saying gained currency the moment it acquired the form of a \u1e25ad\u012bth. \nThanks to its \u1e25ad\u012bthization, it could travel across sectarian boundaries and be adapted and \nreadapted for diverse contexts. Only as a \u1e25ad\u012bth could it become part of an intersectarian \ncommon discourse. The fluidity, openness to reinterpretation, and capacity for inspiration \nthat the case study of the \u02bfaql \u1e25ad\u012bth has demonstrated make \u1e25ad\u012bths an effective literary \nvehicle. \n\nThere are, clearly, other aspects of \u1e25ad\u012bths that contribute to making them so compelling. \nOne such aspect is the aura of reality that they carry. Stefan Leder observed that the \napparent reality of the akhb\u0101r is achieved by the employment of isn\u0101ds and a narrative \ntechnique that leaves the narrator in the background.108 Daniel Beaumont added that the \nisn\u0101d\u2019s function is to \u201canchor the text to the actual instance of enunciation.\u201d109 These effects \nare naturally magnified in the case of \u1e25ad\u012bths. Stefan Sperl has underlined the isn\u0101d\u2019s role of \nholding \u201cthe promise of a direct, authentic and virtually unmediated access to the past.\u201d110 \nThis past is not any past; it is the unmitigated prophetic authority speaking. \n\nMircea Eliade\u2019s ideas about two types of time, sacred and profane, further illuminates \nthe emotional power of \u1e25ad\u012bths. Religious rites and services mark a break in profane time, \nand by reenacting events that took place in sacred time, they take participants back to that \ntime.111 All narration of \u1e25ad\u012bths is a similar practice, a ritual through which a community is \ntransmitted to a different temporal sphere. Eliade notes that Christianity, with its insistence \non the historicity of Christ, radically changed the conception of sacred time. Whereas \npeople had\u2015through their rites and myths\u2015traditionally striven to return to a primordial \ncosmic time, Christianity sanctified a clearly defined historical time.112 The same can be said \n\n108.  S. Leder, \u201cThe Literary Use of the Khabar: A Basic Form of Historical Writing,\u201d in The Byzantine and \nEarly Islamic Near East, vol. 1, Problems in the Literary Source Material, ed. A. Cameron and L. Conrad, 277\u2013315 \n(Princeton, NJ: Darwin Press, 1992), 307\u20138. \n\n109.  D. Beaumont, \u201cHard-Boiled: Narrative Discourse in Early Muslim Traditions,\u201d Studia Islamica 83 (1996): \n5\u201331, at 28. \n\n110.  S. Sperl, \u201cMan\u2019s \u2018Hollow Core\u2019: Ethics and Aesthetics in \u1e24ad\u012bth Literature and Classical Arabic Adab,\u201d \nBulletin of the School of Oriental and African Studies 70, no. 3 (2007): 459\u201386, at 480. \n\n111.  M. Eliade, The Sacred and the Profane: The Nature of Religion, trans. W. R. Trask (New York: Harcourt, \nBrace and World, 1959), 68 ff. \n\n112.  Eliade, Sacred and Profane, 111.", "start_char_idx": 86277, "end_char_idx": 89873, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a03388fc-97bd-4427-b02b-5ac0a92890a9": {"__data__": {"id_": "a03388fc-97bd-4427-b02b-5ac0a92890a9", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "04296e1c-ad60-43ce-a978-b7e5c8d4502a", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "565bfc297c73d644a3a8fe34f7ec61c887095632e8e45232d18d23c06734ab9d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9b4db343-ac3f-45bd-9067-ba64ac7f19e9", "node_type": "1", "metadata": {}, "hash": "d0698eed00a157c4496b299e81b77a6543db732c08329b78eb0ed3b354c8ffd4", "class_name": "RelatedNodeInfo"}}, "text": "324  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  325\n\nabout Islam and the time of the Prophet, and from this perspective, isn\u0101ds serve as a direct \nconnection to this sanctified historical past, as a time machine that takes one back to the \nsacred time of the first Muslim generation. The act of \u1e25ad\u012bth narration transforms into an \nexperience of encountering the Prophet. The case of the \u02bfaql \u1e25ad\u012bth is different. The \u1e25ad\u012bth \ngoes even a step further, for it takes the listeners to Eliade\u2019s primordial cosmic time, to the \nmoment of first creation, in the beginning. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  325\n\nAppendix: Translation\n\nFirst text: Shar\u1e25 U\u1e63\u016bl al-K\u0101f\u012b by Mull\u0101 \u1e62adr\u0101 (\u1e62adr al-D\u012bn Mu\u1e25ammad al-Sh\u012br\u0101z\u012b)113\n\nK114: Several of our companions115 [i.e., Sh\u012b\u02bf\u012bs], including Mu\u1e25ammad b. Ya\u1e25y\u0101 al-\u02bfA\u1e6d\u1e6d\u0101r, \nnarrated to me (\u1e25addathan\u012b): \n\n\u1e62: [Mu\u1e25ammad b. Ya\u1e25y\u0101 al-\u02bfA\u1e6d\u1e6d\u0101r is] Ab\u016b Ja\u02bffar al-Qumm\u012b [fl. before 300/913], [about \nwhom it is said] in al-Khul\u0101\u1e63a [by al-\u1e24ill\u012b, d. 726/1325]116 and other works [that he is] the \nmaster among our companions in his time,\n\nK: reliable (thiqa),\n\u1e62: the source of many \u1e25ad\u012bths (\u02bfayn kath\u012br al-\u1e25ad\u012bth),\nK: on the authority of A\u1e25mad b. Mu\u1e25ammad,\n\u1e62: [who is] Ibn \u02bf\u012as\u0101 b. \u02bfAbd All\u0101h b. Sa\u02bfd b. M\u0101lik al-A\u1e25wa\u1e63, with \u1e25\u0101\u02be and \u1e63\u0101d muhmalat\u0101n \n\n[i.e., without diacritical points], whose kunya is Ab\u016b Ja\u02bffar al-Qumm\u012b, the shaykh of Qum. \nHe was one of its prominent men and its faq\u012bh. He met Ab\u016b al-\u1e24asan al-Ri\u1e0d\u0101 [d. 202/817, \nthe eighth imam] and Ab\u016b Ja\u02bffar al-Th\u0101n\u012b [d. 220/835, the ninth imam] and Ab\u016b al-\u1e24asan \nal-\u02bfAskar\u012b [d. 254/868, the tenth imam], peace be upon them. He was reliable (thiqa) and \nwrote books. \n\nK: on the authority of al-\u1e24asan b. Ma\u1e25b\u016bb,\n\u1e62: [who is] al-Sarr\u0101d, called al-Zarr\u0101d, whose kunya is Ab\u016b \u02bfAl\u012b K\u016bf\u012b, a reliable source, who \n\nnarrated on the authority of al-Ri\u1e0d\u0101, peace be upon him. He [al-\u1e24asan] was of noble standing, \nand is considered one of the four pillars of his era.117 Al-Kashsh\u012b said: \u201cOur companions \nagreed on approving what is narrated truly on their authority118 and on assenting to them, \nand they [i.e., our companions] endorsed their legal opinions (fiqh) and their learning,\u201d \nand he mentioned al-\u1e24asan b. Ma\u1e25b\u016bb as one of this group. [Al-Kashsh\u012b added:] \u201cSome \nmentioned in his place al-\u1e24asan b.", "start_char_idx": 89878, "end_char_idx": 92213, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9b4db343-ac3f-45bd-9067-ba64ac7f19e9": {"__data__": {"id_": "9b4db343-ac3f-45bd-9067-ba64ac7f19e9", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a03388fc-97bd-4427-b02b-5ac0a92890a9", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "f8f8d4d5e8c890898f65b5c509d06c9e444a1b773099c9ee236bcddac7ff439e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6a1131b7-e6da-4e3b-b75d-92de7d3c76e2", "node_type": "1", "metadata": {}, "hash": "e411ef015bfb4eba76fd900414600666832666442457a200b102fe555ea321a4", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAl\u012b b. Fa\u1e0d\u1e0d\u0101l.\u201d \n\nK: on the authority of al-\u02bfAl\u0101\u02be b. Raz\u012bn, \n\u1e62: the first letter [in Raz\u012bn] being r\u0101\u02be and the following z\u0101\u02be; he was reliable (thiqa), of \n\nnoble standing (jal\u012bl al-qadr), and a prominent man (wajh), \nK: on the authority of Mu\u1e25ammad b. Muslim,\n\n113.  Mull\u0101 \u1e62adr\u0101, Shar\u1e25 U\u1e63\u016bl al-K\u0101f\u012b, 215\u201319.\n114.  \u1e62 stands for Mull\u0101 \u1e62adr\u0101, K stands for al-Kulayn\u012b. In the original text al-Kulayn\u012b\u2019s words are  distinguished \n\nby double parentheses. \n115.  Sh\u012b\u02bf\u012b \u1e25ad\u012bth scholars in general take the expression \u201cseveral of our companions\u201d used by al-Kulayn\u012b \n\nto refer to five specific people (including Mu\u1e25ammad b. Ya\u1e25y\u0101 al-\u02bfA\u1e6d\u1e6d\u0101r) when narrating from A\u1e25mad b. \nMu\u1e25ammad b. \u02bf\u012as\u0101; see the introduction to al-Kulayn\u012b, al-K\u0101f\u012b, 48.\n\n116.  Cf. al-\u02bfAll\u0101ma al-\u1e24ill\u012b, Khul\u0101\u1e63at al-aqw\u0101l f\u012b ma\u02bfrifat al-rij\u0101l, ed. J. al-Qayy\u016bm\u012b (Qum: Mu\u02beassasat al-Nashr \nal-Isl\u0101m\u012b, 1417H), 61. \n\n117.  Cf. al-\u1e24ill\u012b, al-Khul\u0101\u1e63a, 97. \n118.  \u201cThey\u201d in al-Kashsh\u012b\u2019s text are not in fact the four pillars. Mull\u0101 \u1e62adr\u0101 and his source, al-\u1e24ill\u012b, somewhat \n\nmisquote al-Kashsh\u012b here, because al-Kashsh\u012b is referring to the six most reliable members of the second \ngeneration in transmitting Im\u0101m\u012b traditions. Cf. al-\u1e24ill\u012b, al-Khul\u0101\u1e63a, 97; Mu\u1e25ammad al-Kashsh\u012b, Rij\u0101l al-Kashsh\u012b, \ned. A. al-\u1e24usayn\u012b (Karbala: Mu\u02beassasat al-A\u02bflam\u012b li-l-Ma\u1e6db\u016b\u02bf\u0101t, 1962), 556. \n\n\n\n326  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  327\n\n\u1e62: [Mu\u1e25ammad b. Muslim] b. Rib\u0101\u1e25 Ab\u016b Ja\u02bffar, one of the prominent companions of \nK\u016bfa, a pious faq\u012bh, a companion of Ab\u016b Ja\u02bffar [Imam al-B\u0101qir] and Ab\u016b \u02bfAbd All\u0101h [Imam \nal-\u1e62\u0101diq], peace be upon them. He narrated on their authority, and he was one of the most \nreliable people. \n\nAl-Kashsh\u012b [d. ca. 350/961] narrated with an isn\u0101d reaching al-\u02bfAl\u0101\u02be b. Raz\u012bn from \u02bfAbd \nAll\u0101h b. Ab\u012b Ya\u02bff\u016br that he said: \u201cI said to Ab\u016b \u02bfAbd All\u0101h [Imam al-\u1e62\u0101diq], peace be upon \nhim: \u2018I cannot meet you every time and [sometimes] coming is impossible, and [then] \na man from among our companions comes and asks me, and I do not always have the \nanswer to everything119 that he is asking about.\u2019 He [Imam al-\u1e62\u0101diq] said: \u2018What prevents \nyou from [going to] Mu\u1e25ammad b. Muslim?", "start_char_idx": 92214, "end_char_idx": 94385, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6a1131b7-e6da-4e3b-b75d-92de7d3c76e2": {"__data__": {"id_": "6a1131b7-e6da-4e3b-b75d-92de7d3c76e2", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9b4db343-ac3f-45bd-9067-ba64ac7f19e9", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "0fb14edf553f994d1061defa428abe59e85919b9eff19795c07fd74e136b8ea6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0a6de0bd-d6ae-4a46-8830-46407afb4e28", "node_type": "1", "metadata": {}, "hash": "3d3e4afd1dcc49e26d736ec1d8cf339c9b60041b9f6d62edc2a29e1702b203bb", "class_name": "RelatedNodeInfo"}}, "text": "For he has heard \u1e25ad\u012bth from my father  \n[i.e., Imam al-B\u0101qir] and according to him, he [Mu\u1e25ammad b. Muslim] was a prominent \nman.\u2019\u201d120 And [al-Kashsh\u012b narrated also] on the authority of Ab\u016b Ja\u02bffar b. Qawlawayh, with the \nisn\u0101d reaching \u02bfAl\u012b b. Asb\u0101\u1e6d on the authority of his father, Asb\u0101\u1e6d b. S\u0101lim, that Ab\u016b al-\u1e24asan \nM\u016bs\u0101 b. Ja\u02bffar, peace be upon them, said: \u201cMu\u1e25ammad b. Muslim is one of the disciples \n(\u1e25aw\u0101riyy\u016bn)121 of Ab\u016b Ja\u02bffar Mu\u1e25ammad b. \u02bfAl\u012b [i.e., Imam al-B\u0101qir] and his son [Imam] \nJa\u02bffar b. Mu\u1e25ammad al-\u1e62\u0101diq, peace be upon them.\u201d Al-Kashsh\u012b said: \u201cHe [Mu\u1e25ammad \nb. Muslim] is one of those on whose reliability the community (\u02bfi\u1e63\u0101ba) agrees and whose \nknowledge/legal opinions (fiqh) it follows.\u201d122\n\nK: that [Imam] Ab\u016b Ja\u02bffar, peace be upon him, said: \u201cWhen God created the Intellect, \nhe made it speak and then He told it: \u2018Come forward!\u2019 And it came forward. Then He told \nit: \u2018Go back!\u2019 And it went back. Then He said: \u2018By My Might and by My Glory, I have not \ncreated a creature dearer to Me than you are. I perfected you only in those I love. It is you \n(iyy\u0101ka) whom I order, it is you whom I forbid, it is you whom I punish, and it is you whom \nI reward.\u2019\u201d\n\n\u1e62: Commentary\nO my brothers, walking the path of God on the feet of gnosis (\u02bfirf\u0101n), know that this \n\nIntellect is the first creation, the closest of the created things (maj\u02bf\u016bl\u0101t) to the First \nTruth, the greatest, the most perfect, and the second among the existents in existentiality \n(mawj\u016bdiyya)\u2014although the Almighty has no second in His reality (f\u012b \u1e25aq\u012bqatihi) because \nHis oneness (wa\u1e25da) is not countable (\u02bfadadiyya) as others in the genus of countable things \n(wa\u1e25d\u0101t) are. And this is what is meant in what has come to us in the \u1e25ad\u012bths from him \n[the Prophet], may God bless him and his family, and in his sayings in the version, \u201cThe \nfirst thing that God created was the Intellect,\u201d and in the version, \u201cThe first thing that God \ncreated was my light,\u201d and in the version, \u201cThe first thing that God created was my spirit,\u201d \nand in the version, \u201cThe first thing that God created was the pen,\u201d and in the version, \n\u201cThe first thing that God created was a cherub (kar\u016bb\u012b).\u201d All of these are attributes and \ndescriptions of one thing in different phrasings. It is called by a different name in reference \n\n119.  Kulla m\u0101 rather than kullam\u0101, as in the published text. \n120.  Cf. Ab\u016b Ja\u02bffar al-\u1e6c\u016b\u1e63\u012b, Ikhtiy\u0101r ma\u02bfrifat al-rij\u0101l, ed. M. al-Raj\u0101\u02be\u012b (Qum: Mu\u02beassasat A\u0304l al-Bayt, 1404H), \n\n1:383. \n121.  \u1e24aw\u0101riyy\u016bn is also the term for the twelve Apostles of Jesus in Arabic. \n122.  Cf. al-Kashsh\u012b, Rij\u0101l, 10.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  327\n\nto each attribute.", "start_char_idx": 94386, "end_char_idx": 97064, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0a6de0bd-d6ae-4a46-8830-46407afb4e28": {"__data__": {"id_": "0a6de0bd-d6ae-4a46-8830-46407afb4e28", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6a1131b7-e6da-4e3b-b75d-92de7d3c76e2", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "0d5b316199fcf31fa867c47e90126adc613a70b4507293bb84a057963d335e9d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "47b76d44-204b-41a9-98e3-8f56d820e506", "node_type": "1", "metadata": {}, "hash": "5a67b5eb67ea5eb696b68cebd77cfb573f757294155f52411c7dcc4c1ea4106f", "class_name": "RelatedNodeInfo"}}, "text": "The names are multiple, while the named (musamm\u0101) is one in essence \n(dh\u0101t) [1] and existence (wuj\u016bd) [2].\n\n[1] As for the quiddity (m\u0101hiyya) and essence [of the Intellect], it is a substance (jawhar) \nthat has no relation of any kind to bodies (ajs\u0101m): not in terms of existence, like accidents, \nand not in terms of actions (ta\u1e63arruf), and not in terms of governance, like souls, and not in \nterms of particularity (juz\u02beiyya) or mixing (imtiz\u0101j), like matter and form. \n\nIn general: The substantial created things (maj\u02bf\u016bl\u0101t jawhariyya) fall into three groups, \ndifferentiated on the basis of their degrees of existence. The first and highest of them is one \nthat needs only God and does not look to anything except God, and does not pay attention \nto anything but the Almighty.\n\nThe second is one that needs only the Almighty for its mere existence (a\u1e63l al-wuj\u016bd). But \nin perfecting its existence (f\u012b istikm\u0101l wuj\u016bdihi) it does need what is other than God. The \nperfection of its existence [comes] after its mere existence, [but from another perspective] \nit [the perfection of its existence] comes before it. \n\nAnd the third is one that needs what is other than the Almighty in both matters\u2014that is, \nin the basis of existence and in its perfection. \n\nThe first one is the Intellect, the second one is the soul, and the third one is the body or \nits part. \n\n[2] As for the existence (wuj\u016bd) and the reality (\u1e25aq\u012bqa), their proof is the existence \nof the Almighty Reality. For since the One with the Simple Reality (bas\u012b\u1e6d al-\u1e25aq\u012bqa)123 is \nknowing, powerful, magnanimous, and merciful; possessed of supreme virtue, great force, \nand boundless power; and encompassing all virtues, good qualities, and perfections, it is not \npossible for Him, given His noble nature, mercy, and compassion, to refrain from emanation \n(fay\u1e0d) and mercy or to be sparing124 of the good and generosity toward the worlds. So \nit is inevitable that beings emanate from Him in the best order and in the most perfect \narrangement and [it is inevitable that] He begins with the noblest (ashraf) and proceeds to \nthe next noblest, as the principle of most noble contingency (q\u0101\u02bfidat al-imk\u0101n al-ashraf) \ndictates.125\n\nThere is no doubt that the noblest possible being and the most distinguished creation \nis the Intellect, as you know. For it is the first of the emanations (\u1e63aw\u0101dir) and the closest \nand dearest to the Truth. And that is why He said: \u201cI have not created a creature dearer to \nMe than you are.\u201d And we will repeat this saying in order to investigate God\u2019s love for his \ncreation. This existent\u2019s reality (\u1e25aq\u012bqa) is the same as the very reality of the Great Spirit, \na matter that has been pointed out in the Almighty\u2019s saying: \u201cSay: \u2018The spirit [cometh]  \nby command of my Lord\u2019\u201d [Q 17:85]126 and his saying: \u201cIs it not His to create and    \n\n123.  See my earlier discussion of \u1e62adr\u0101\u2019s doctrine of the simple reality, bas\u012b\u1e6d al-\u1e25aq\u012bqa\u201d\n124.  Reading ya\u1e0dinnu for ya\u1e93unnu. \n125.  For the principle of the most noble contingency, see Mull\u0101 \u1e62adr\u0101, al-\u1e24ikma al-muta\u02bf\u0101liya, 3:244. See also \n\nRizvi, Mulla Sadra and Metaphysics, 108. \n126.  Q 17:85 reads as follows: \u201cThey ask thee concerning the Spirit [of inspiration]. Say: \u2018The Spirit [cometh] \n\nby command of my Lord; of knowledge it is only a little that is communicated to you, [O men!]\u2019\u201d", "start_char_idx": 97065, "end_char_idx": 100395, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "47b76d44-204b-41a9-98e3-8f56d820e506": {"__data__": {"id_": "47b76d44-204b-41a9-98e3-8f56d820e506", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0a6de0bd-d6ae-4a46-8830-46407afb4e28", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "d038edbd159bd46130bf38c92dcbae7b99f260f08cb0c346ff98aba47cb325a1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f32276bc-af40-48f4-be6e-1bed89c11ada", "node_type": "1", "metadata": {}, "hash": "2abb7d72665700fe23a6d02707a5cd01e9f833e58484234bfc35a6d013b464df", "class_name": "RelatedNodeInfo"}}, "text": "]\u2019\u201d\n\n\n\n328  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  329\n\nto govern?\u201d [Q  7: 54],127 and it [the Intellect] was referred to as the pen only because it is the \ntool ofTruth to represent the truths (al-\u02bful\u016bm wa-l-\u1e25aq\u0101\u02beiq) on the spiritual tablets of divine \ndecree and of fate (al-alw\u0101\u1e25 al-nafs\u0101niyya al-qa\u1e0d\u0101\u02beiyya wa-l-qadariyya).128\n\nIndeed, the \u201cpen\u201d of God is neither cane nor iron nor a different body. Likewise, His \ntablet is not made of wood or papyrus. When He called it \u201cpen,\u201d He said: \u201cLet come to pass \nwhat will come to pass until the Day of Judgment.\u201d\n\n[Furthermore,] because it [the Intellect] is an existence free of the darkness of corporeality \nand concealment and of the darkness of shortcomings and inexistence, it is called \u201clight\u201d \n(n\u016br). For light is existence and darkness inexistence, and it is apparent to itself and makes \nother things apparent. \n\nBecause it [the Intellect] is the origin of life of high and low souls alike, it is called \u201cspirit\u201d \n(r\u016b\u1e25). It [the Intellect] is also the Mu\u1e25ammadan reality (\u1e25aq\u012bqa mu\u1e25ammadiyya) in the view \nof the greatest and the most accomplished (mu\u1e25aqqiq) \u1e62\u016bf\u012bs because it is the perfection of \nhis [Mu\u1e25ammad\u2019s] existence, may God bless him and his family, which commences from \nHim and returns to Him, as shown in some \u1e25ad\u012bths of the Imams, peace be upon them. \nOn this topic [we have undertaken] a demonstrative investigation (ta\u1e25q\u012bq burh\u0101n\u012b) whose \ndiscussion would lengthen our discourse, and we will come back to it in the explanation of \nthose \u1e25ad\u012bths. \n\nWhoever scrutinizes this point finds that how the First Intellect has been described and \nwhat has been narrated about it correspond to the characteristics of his [Mu\u1e25ammad\u2019s] \nspirit, may God bless him and his family, and His peace be upon him. And [the Imam\u2019s] \nsaying, peace be upon him, \u201cHe [God] made it [the Intellect] speak (istan\u1e6daqahu),\u201d means that \nHe endowed it with speech/reason and discourse (ja\u02bfalahu dh\u0101 nu\u1e6dq wa-kal\u0101m) appropriate \nto its status. As for his words, \u201cThen He told it: \u2018Come forward!\u2019 And it came forward. Then \nHe told it: \u2018Go back!\u2019 And it went back,\u201d this was the case with the spirit [i.e., the Prophet], \nmay God bless him and his family, when God told him: \u201cCome to the world and descend \non Earth as a mercy to the two worlds [of human beings and jinns]!\u201d And he came, and his \nlight was concealed in each prophet, while in the person described [as Mu\u1e25ammad] it was \napparent, as in the statement reported from him, \u201cWe are the last ones and the first ones,\u201d \nmeaning the last ones to come out and appear, like a fruit, and the first ones in creation and \nexistence, like a seed. So, he [Mu\u1e25ammad] is the seed of the tree of the world. \n\n\u201cThen He told him: \u2018Go back!\u2019\u201d This meant: \u201cReturn to your Lord!\u201d And he [Mu\u1e25ammad] \nturned away from the world and returned to his Lord on the night of mi\u02bfr\u0101j and on his \ndeparture from the realm of the world.", "start_char_idx": 100392, "end_char_idx": 103338, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f32276bc-af40-48f4-be6e-1bed89c11ada": {"__data__": {"id_": "f32276bc-af40-48f4-be6e-1bed89c11ada", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "47b76d44-204b-41a9-98e3-8f56d820e506", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "8da076de30c449364b539fcc5c04b51e723e464613fd530db7401179f5db8469", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d22ed582-5f98-4095-8e58-0b8320fd5991", "node_type": "1", "metadata": {}, "hash": "abe2387d0b74dee6c38cc86bcf70cba81fc9767d962beb7250bd795e7362dbd5", "class_name": "RelatedNodeInfo"}}, "text": "Then He said: \u201cBy My power and by My glory, I have not created a creature dearer to Me \nthan you are.\u201d And this was also his [Mu\u1e25ammad\u2019s] case, may God bless him and his family, \nbecause he was God\u2019s beloved and the most beloved among His creatures. \n\n127.  Q 7:54 reads as follows: \u201cYour Guardian Lord is God, Who created the heavens and the earth in six Days; \nthen He established Himself on the Throne [of authority]: He draweth the night as a veil over the day, each \nseeking the other in rapid succession; He created the sun, the moon, and the stars, [all] governed by laws under \nHis command. Is it not His to create and to govern? Blessed be God, the cherisher and sustainer of the worlds!\u201d\n\n128.  As Mu\u1e25ammad Khaw\u0101jaw\u012b, the editor of \u1e62adr\u0101\u2019s text, points out, by the two types of spiritual tablets \n\u1e62adr\u0101 refers to universal souls and to the universe\u2019s faculty of imagination. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  329\n\nThe rational aspect in this is that love belongs to the perception of existence (idr\u0101k \nal-wuj\u016bd) because it is pure good.129 And everything130 with a more perfect existence is also \ngreater in goodness, stronger in the perception of it, and more intensive in its delight in \nit. And the most sublime [thing] delighted by itself is the First Truth (al-\u1e25aqq al-awwal), \nbecause It/He perceives most intensely the greatest of what there is to be perceived. It/\nHe has the most perfect virtue, the most shining light, and the most elevated sublimity, \nand it is pure good. After It/Him in goodness, existence, perception, and delight are the \nrational substances (jaw\u0101hir \u02bfaqliyya), luminous spirits (arw\u0101\u1e25 n\u016briyya), and holy angels \n(mal\u0101\u02beik qudsiyya), [all of whom are] delighted with Him, the Almighty, and with themselves \nthrough their being delighted with Him, for they are Divinely Lovers (\u02bfushsh\u0101q il\u0101hiyy\u016bn). \nAfter their level there is the level of the souls yearning for Him (nuf\u016bs musht\u0101q\u016bn ilayhi), \nthe Almighty, [which varies] according to their attainment and perception of Him; they are \nthe heavenly angels. And after those\u2014in terms of passion for Him, the Almighty\u2014there are \nhuman souls and the happy among the lords of right (a\u1e63\u1e25\u0101b al-yam\u012bn) possessing different \ndegrees of faith in God, the Almighty.131 \n\nAs for those close to God (muqarrab\u016bn) among the human souls in the hereafter, who \nare the lords of spiritual ascent, their position in the afterlife will be like that of the angels, \nwho are close to the Almighty in terms of love and delight in Him. If you know this, then \n[you know that] the love of God, the Almighty, for His servants stems from His love for \nHimself. For since it has been established that the thing dearest to Him, the Almighty, is \nHimself and that He is most delighted with Himself, [and since it has been established] that \nwhoever loves something loves all of its actions, movements, and effects for the sake of \nthe beloved and that what is closer to Him is [also] dearer to Him, and [since it has been \nestablished] that all contingents (mumkin\u0101t) of different levels are the effects of Truth \nand His actions, for God loves them for His own sake, and [it has been established that] the \ncreation closest to Him is the Mu\u1e25ammadan spirit, may God bless him and his family, here \ncalled the \u201cIntellect\u201d\u2014[in view of all of the above, it follows that] it is true that he is the \ncreature dearest to Him.", "start_char_idx": 103341, "end_char_idx": 106750, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d22ed582-5f98-4095-8e58-0b8320fd5991": {"__data__": {"id_": "d22ed582-5f98-4095-8e58-0b8320fd5991", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f32276bc-af40-48f4-be6e-1bed89c11ada", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "1f3219647be4dde1af092f8fa2ecaa245a1826f4c1e832f1f7af34a43a2c868e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0e56c9d5-0176-40ca-8433-073a79c35d86", "node_type": "1", "metadata": {}, "hash": "645e418285246c290e137ccd329b2186c4dcbb922c45acc1b01569320ca9504b", "class_name": "RelatedNodeInfo"}}, "text": "There are some theologians, such as al-Zamakhshar\u012b and his contemporaries, who have \ndenied God\u2019s love for His servants, claiming that it would necessarily imply that He is \ndeficient in His essence. [But] they did not know that His, the Almighty\u2019s, love for His \ncreation stems from His love for Himself. \n\n[Consider] His saying in another version: \u201cThrough you I know, through you I take, \nthrough you I give, and through you I reward.\u201d All of this applies to the Prophet, may God \nbless him and his family, for who does not know the Prophet, may God bless him and his \nfamily, in his prophecy and message does not know God as he should, even if he had a \n\n129.  Love in Mull\u0101 \u1e62adr\u0101\u2019s thought is seen in cosmological terms as penetrating all beings. It is the innate \nnatural tendency of all things to reach their natural perfection. \n\n130.  Reading kullu m\u0101 for kullam\u0101.\n131.  There are two possible explanations for the term \u201clords of right\u201d (a\u1e63\u1e25\u0101b al-yam\u012bn). The first is that \n\nthey are those who are given the book in their right hand on the Day of Judgment; that is, they are in great \nstanding before God. The other is that they are people bestowed with great blessings. See J. al-Sub\u1e25\u0101n\u012b, Maf\u0101h\u012bm \nal-Qur\u02be\u0101n (Qum: Mu\u02beassasat al-Im\u0101m al-\u1e62\u0101diq, 2000), 363\u201365. \n\n\n\n330  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  331\n\nthousand proofs for the ways of knowing God! The meaning [of these words] is: \u201cI [God] \nam known through knowing you [Mu\u1e25ammad].\u201d That means, \u201cWho knows you in your \nprophecy knows Me in my Lordship.\u201d \u201cThrough you I take\u201d means, \u201cI take the obedience of \nthe one who took from you what you were given of religion and law.\u201d And \u201cThrough you I \ngive\u201d means, \u201cI give, by way of your intercession, a level to the people of levels [i.e., I elevate \nthem from their level to a higher one in heaven], as he [Mu\u1e25ammad] said: \u201c[All] people, \neven Abraham, peace be upon him, need my intercession!\u201d and \u201cThrough you I punish and \nthrough you I reward.\u201d And this is [the manifestation] of the words of the Almighty: \n\nBehold! God took the covenant of the Prophets, saying: \u201cI give you a Book and Wisdom; \nthen comes to you a Messenger, confirming what is with you; do ye believe him and \nrender him help?\u201d God said: \u201cDo ye agree, and take this, My Covenant, as binding on \nyou?\u201d They said: \u201cWe agree.\u201d He said: \u201cThen bear witness and I am with you among the \nwitnesses.\u201d [Q 3:81] \n\nThis is because God, the Almighty, made a covenant with each prophet He sent to a \ngroup of people (qawm) so that they would believe in Mu\u1e25ammad and his family, may God \nbless them, and to entrust his community (umma) with faith in him and with support for \nhis religion. And whoever believed in him among the nations of the past before his mission \nand among the bygone nations belongs to the people of reward (ahl al-thaw\u0101b), whereas \nwhoever did not believe in him among the ancient and the recent ones belongs to the \npeople of punishment. So His words are true: \u201cThrough you I punish and through you I \nreward.\u201d \n\nAs for his words in this version, \u201cIt is you (iyy\u0101ka) whom I order, it is you whom I forbid, \nit is you whom I punish, and it is you whom I reward,\u201d it is probable that the word \u201cyou\u201d \nhere means \u201cthrough you\u201d (bika) and \u201cfor your sake\u201d (min ajlika) by way of extension.", "start_char_idx": 106753, "end_char_idx": 110074, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0e56c9d5-0176-40ca-8433-073a79c35d86": {"__data__": {"id_": "0e56c9d5-0176-40ca-8433-073a79c35d86", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d22ed582-5f98-4095-8e58-0b8320fd5991", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "9ed9dc94fa8637f8ee96498d8470a92828b283da590cd0e73ae28391651e912e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d5877d79-53ca-485c-a1da-642d3f96b389", "node_type": "1", "metadata": {}, "hash": "cbf384cb7d53c2d4d451627d882183faea6d525e0b3e06ec6330be8b1f48d8eb", "class_name": "RelatedNodeInfo"}}, "text": "If we \ntook this expression literally, it would also be true and correct, because the reality of the \nIntellect is the condition for obligation (mal\u0101k al-takl\u012bf) [and for] order, probation, reward, \nand punishment. However, its reality has [various] stations and levels, since the oneness \nof the Intellect is not a numerical oneness. Its [the Intellect\u2019s] being the thing dearest to \nHim, the Almighty, is with regard to its utmost perfection and closeness to the First, the \nAlmighty; its being punished and tortured is with regard to its distance from Him, the \nAlmighty; its being obligated (mukallaf), commissioned, and forbidden is with regard to its \nposition in the house of obligation [i.e., this world]; and its being rewarded is with regard to \nits being in the hereafter in levels of heaven.132\n\n132.  In this paragraph, Mull\u0101 \u1e62adr\u0101 interprets the last sentence of the \u1e25ad\u012bth. He recognizes its reference to \nthe notion of takl\u012bf, discussed earlier. The complication that he tackles here lies in the fact that the \u1e25ad\u012bth, in \nthis version, seems to treat the Intellect, not the human being, as the immediate mukallaf, the subject of divine \nreward and punishment. \u1e62adr\u0101 proposes two possible explanations: what is meant is either that the Intellect is \nthe tool of fulfilling obligations or that the Intellect is the immediate subject of obligation by way of being the \ncondition for it. If the latter is the case, the question how the Intellect can be rewarded and punished is raised. \n\u1e62adr\u0101 explains that reward and punishment consist of either closeness to or distance from God.", "start_char_idx": 110075, "end_char_idx": 111668, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d5877d79-53ca-485c-a1da-642d3f96b389": {"__data__": {"id_": "d5877d79-53ca-485c-a1da-642d3f96b389", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0e56c9d5-0176-40ca-8433-073a79c35d86", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "5e67fa38d0cd337043065b04cd2fc8279e21b9b11d482ba730634e3557f77dd4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "77c756f3-1191-46da-bcba-22ebc42106cd", "node_type": "1", "metadata": {}, "hash": "12d4d826ac61e19eacd92ce01d334c06d8d6a3559aa076e44e2a19346953c29e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  331\n\nSecond text: It\u1e25\u0101f al-s\u0101da al-muttaq\u012bn by Mu\u1e25ammad b. Mu\u1e25ammad al-\u1e24usayn\u012b al-Zab\u012bd\u012b133\n\nG134: [The Prophet] said, may God honor him and grant him peace: \u201cO people, reason \n(a\u02bfqil\u016b \u02bfan) through your Lord.\u201d \n\nZ: That is, learn and understand through Him, for it is said: \u201cI have reasoned [i.e., \nunderstood] something through Him.\u201d \n\nG: And advise one another [to cherish] the Intellect!\nZ: That is, its perfection. \nG: Know through it what you were ordered and through it what you were forbidden, and \n\nknow that it\nZ: that is, the Intellect\nG: is your savior before your Lord.\nZ: [It is found] in this way in al-\u02bfIr\u0101q\u012b\u2019s edition, but in others [it is found as] \u201caids you \n\nbefore God.\u201d\nG: And know that a rational person is one who obeys God even if he were of a misshapen\nZ: with al-d\u0101l al-muhmala [the letter d\u0101l without a diacritical point], that is, ugly\nG: appearance,\nZ: with regard to what is apparent in him\nG: of little importance,\nZ: that is, in standing and value \nG: of low rank, \nZ: that is, of miserable rank\nG: and of shabby exterior.\nZ: with regard to his clothes and how much toil and hardship he has had to endure, \n\nwhich has made him disheveled\nG: And verily the ignorant\nZ: he [al-Ghaz\u0101l\u012b] included the ignorant as the opposite of the rational because Knowledge \n\nand the Intellect come from one source, as we have pointed out above \nG: [is the one] who disobeys God, even if he is of a beautiful appearance, of great \n\nimportance, of a noble rank, and of a handsome exterior,\nZ: These [features\u2014misshapen appearance, little importance, low rank, and a shabby \n\nexterior] are four descriptions in opposition to four descriptions [namely, beautiful \nappearance, great importance, noble rank, and a handsome exterior]. For the first thing \nthat thrills man is the beauty of his looks, and if, in addition, his importance is great, this \nis the highest position, and through it he will reach a noble rank and a handsome exterior. \nThen he [al-Ghaz\u0101l\u012b] adds another two descriptions, saying: \n\nG: eloquent and articulate. \nZ: And what a hideous man is one whose corporeal prison is\u2014in comparison with the \n\nugliness of his soul\u2014a paradise in which an owl resides, a sacred place protected by a wolf, \nas a wise man [once] said to an ignorant with a graceful face: \u201cThe house is good, but its \nresident is wicked.\u201d And how hideous of him that he is concerned with the amount of his \n\n133.  Al-Zab\u012bd\u012b, It\u1e25\u0101f al-s\u0101da al-muttaq\u012bn, 452-455.\n134.  G stands for al-Ghaz\u0101l\u012b and Z for al-Zab\u012bd\u012b. \n\n\n\n332  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  333\n\nwealth and the excellence of his possessions (ath\u0101th). Verily, some wise people called the \nrich billy goats whose wool is pearls and donkeys whose excrement is silken shawls.\u201d \n\nG: Monkeys and pigs are more rational (a\u02bfqalu) before God than is a person who disobeys \nHim.", "start_char_idx": 111673, "end_char_idx": 114607, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "77c756f3-1191-46da-bcba-22ebc42106cd": {"__data__": {"id_": "77c756f3-1191-46da-bcba-22ebc42106cd", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d5877d79-53ca-485c-a1da-642d3f96b389", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "714f8334a33eb98f1e737da87e095c0322b677cc74db83c2bfb565c0e8c1a414", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "19ec89ec-e61a-45d0-9486-0aca9b3d22a6", "node_type": "1", "metadata": {}, "hash": "2d25d87d1c0a53a0ca1640921b3b331731cae8cec0b6265aab4554269a00b47a", "class_name": "RelatedNodeInfo"}}, "text": "Z: For it is disgraceful (qab\u012b\u1e25) for a rational man (dh\u016b al-\u02bfaql) to be a beast when it is \nsurely possible for him to be a human being, and [it is disgraceful for a rational man] to be a \nhuman being when he has the potential to become an angel. \n\nFor we have not seen among the flaws of people a failing \nequal to the failing of those who are capable of perfection.135\n\nG: And do not be seduced by the glorification of you by the people of the world, for they \nare among the losers. \n\nZ: Al-\u02bfIr\u0101q\u012b said: \n\nIt was narrated to us in the Kit\u0101b al-\u02bfAql by D\u0101w\u016bd b. al-Mu\u1e25abbir136 in the version \n(riw\u0101ya) of Ab\u016b al-Zan\u0101d [d. ca. 130/748] on the authority of al-A\u02bfraj [d. ca. 117/735] \non the authority of Ab\u016b Hurayra on the authority of the Prophet, may God honor him \nand grant him peace, that he [too] said this, except that he said, \u201cindeed they were \nconsidered among the losers,\u201d and al-\u1e24\u0101rith b. Ab\u012b Us\u0101ma narrated it in his Musnad on \nthe authority of D\u0101w\u016bd b. al-Mu\u1e25abbir.137 \n\nThere was disagreement about D\u0101w\u016bd b. al-Mu\u1e25abbir. \u02bfAbb\u0101s al-Dawr\u012b narrated on the \nauthority of Ya\u1e25y\u0101 b. Ma\u02bf\u012bn [d. 233/847], who said that he was a known transmitter, \nbut then he left it [the practice of \u1e25ad\u012bth transmission] and became associated with a \ngroup of the Mu\u02bftazila (\u1e63a\u1e25aba qawman min al-mu\u02bftazila). \u201cThey corrupted him, but \nhe is reliable.\u201d \n\nAb\u016b D\u0101w\u016bd [al-Sijist\u0101n\u012b, d. 275/888] said: \u201cHe is reliable, though he appears weak\u201d (thiqa \nshibh \u1e0da\u02bf\u012bf). \n\nA\u1e25mad [b. \u1e24anbal, d. 241/855] said: \u201cHe does not know what \u1e25ad\u012bth is\u201d (l\u0101 yadr\u012b m\u0101 \nal-\u1e25ad\u012bth). \n\nAl-D\u0101raqu\u1e6dn\u012b [d. 385/995] said: \u201cHis \u1e25ad\u012bths are to be abandoned\u201d (matr\u016bk).\n\u02bfAbd al-Ghan\u012b b. Sa\u02bf\u012bd al-Azd\u012b al-Mi\u1e63r\u012b [d. 409/1019] narrated on the authority of \n\nal-D\u0101raqu\u1e6dn\u012b that he said: \u201cFour men forged (wa\u1e0da\u02bfa) Kit\u0101b al-\u02bfAql. Maysara b. \u02bfAbd Rabbihi \nwas the first of them, then D\u0101w\u016bd b. al-Mu\u1e25abbir stole it and attached to it isn\u0101ds different \nfrom Maysara\u2019s, then \u02bfAbd al-\u02bfAz\u012bz b. Ab\u012b Raj\u0101\u02be stole it and attached to it other isn\u0101ds, then \nSulaym\u0101n b. \u02bfIs\u0101 al-Sanjar\u012b stole it and invented other isn\u0101ds,\u201d or as he [al-D\u0101raqu\u1e6dn\u012b] said.\n\n135.  This a verse from a poem by Ab\u016b al-\u1e6cayyib al-Mutanabb\u012b, which starts Mal\u016bmukum\u0101 yajillu \u02bfan \nal-mal\u0101m\u012b See Ab\u016b al-\u1e6cayyib al-Mutanabb\u012b, D\u012bw\u0101n al-Mutanabb\u012b (Beirut: D\u0101r \u1e62\u0101dir, 1964), 483. \n\n136.  See my earlier discussion of D\u0101w\u016bd b. al-Mu\u1e25abbir. \n137.  Cf.", "start_char_idx": 114609, "end_char_idx": 116960, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "19ec89ec-e61a-45d0-9486-0aca9b3d22a6": {"__data__": {"id_": "19ec89ec-e61a-45d0-9486-0aca9b3d22a6", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "77c756f3-1191-46da-bcba-22ebc42106cd", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "fbf6df823ab5085e186775c2377d77d2f3c40bed0e89e04275dc0c7cd88d50ee", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e8c55578-6fdb-409b-9671-25d8fd1e078e", "node_type": "1", "metadata": {}, "hash": "bf3467a03df9010f346c4a739ecf87e4b6d58bcc3bdd35fe38fad738924e2b41", "class_name": "RelatedNodeInfo"}}, "text": "137.  Cf. al-\u1e24\u0101rith b. Ab\u012b Us\u0101ma, Bughyat al-b\u0101\u1e25ith \u02bf an zaw\u0101\u02beid Musnad al-\u1e24\u0101rith, ed. M. al-Sa\u02bfd\u0101n\u012b (Cairo: D\u0101r \n\nal-\u1e6cal\u0101\u02bei\u02bf, n.d.), 257, no. 833.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  333\n\nAccording to what al-D\u0101raqu\u1e6dn\u012b said, \u02bfAbd al-\u02bfAz\u012bz b. Ab\u012b Raj\u0101\u02be stole it from D\u0101w\u016bd. He \nshortened it, created another isn\u0101d for it, and narrated it on the authority of M\u0101lik, on the \nauthority of Suhayl, on the authority of his father, on the authority of Ab\u016b Hurayra and Ab\u016b \nSa\u02bf\u012bd al-Khudr\u012b [d. ca. 74/694] that they said: \u201cThe Messenger of God, may God honor him \nand grant him peace, said: \u2018Son of Adam, obey your Lord and you will be called rational; \ndo not disobey Him, [otherwise] you will be called ignorant.\u201d Ab\u016b Nu\u02bfaym [al-I\u1e63bah\u0101n\u012b, d. \n430/1038] narrated it in his \u1e24ilya and al-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b [d. 463/1071] in [his] Asm\u0101\u02be \nman raw\u0101 \u02bfan M\u0101lik [\u201cNames of those who transmitted \u1e25ad\u012bth from M\u0101lik\u201d]138 through the \nnarration (riw\u0101ya) of the abovementioned Ibn Ab\u012b Raj\u0101\u02be.139 Al-Kha\u1e6d\u012bb said: \u201cThis \u1e25ad\u012bth is to \nbe rejected (munkar) from the corpus of M\u0101lik [b. Anas]\u2019s \u1e25ad\u012bths.\u201d \n\nAl-D\u0101raqu\u1e6dn\u012b said: \u201cAbd al-\u02bfAz\u012bz b. Ab\u012b Raj\u0101\u02be\u2019s \u1e25ad\u012bths are to be abandoned\u201d (matr\u016bk).\nAl-Dhahab\u012b [d. 748/1348] said in his al-M\u012bz\u0101n:140 \u201cIt is falsely attributed to M\u0101lik [b. Anas]\u201d \n\n(b\u0101\u1e6dil \u02bfal\u0101 M\u0101lik).\nZ: I say that the kunya of D\u0101w\u016bd b. al-Mu\u1e25abbir b. Mukharram al-Bakr\u0101w\u012b was Ab\u016b \n\nSulaym\u0101n al-Ba\u1e63r\u012b. He was a resident of Baghd\u0101d, and he died in the year 206 [821]. Mu\u1e25abbir \nis [to be read] as mu\u1e25addith. His father narrated on the authority Hish\u0101m b. \u02bfUrwa [d. \n146/763], and his son D\u0101w\u016bd narrated on the authority of Shu\u02bfba [b. al-\u1e24ajj\u0101j, d. 160/776] \nand Hamm\u0101m and several others, and on the authority of Muq\u0101til b. Sulaym\u0101n [d. 150/767]. \nAb\u016b Umayya and al-\u1e24\u0101rith b. Ab\u012b Us\u0101ma and several others narrated on his authority. \nAl-Dhahab\u012b mentioned in his M\u012bz\u0101n through his [D\u0101w\u016bd\u2019s] narration a \u1e25ad\u012bth about the \nvirtue of Qazw\u012bn, which Ibn M\u0101ja recorded (akhrajahu)141 in his Sunan.", "start_char_idx": 116951, "end_char_idx": 118952, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e8c55578-6fdb-409b-9671-25d8fd1e078e": {"__data__": {"id_": "e8c55578-6fdb-409b-9671-25d8fd1e078e", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "19ec89ec-e61a-45d0-9486-0aca9b3d22a6", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "7a8e4307dee831c49c1baecfa25ee361e347778c0b73dbe518deff2593738625", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b5c3f40e-087b-421e-ac41-78aef9e37e61", "node_type": "1", "metadata": {}, "hash": "9824f93ee60f8246f956df985a550f876924d1cdc868b560f0e270e2ca018a81", "class_name": "RelatedNodeInfo"}}, "text": "Then he [al-Dhahab\u012b] \nsaid: \u201cVerily, Ibn M\u0101ja disgraced his Sunan by adding this forged \u1e25ad\u012bth to it.\u201d All \u1e25ad\u012bths of \nMaysara and Ibn Ab\u012b Raj\u0101\u02be and Sulaym\u0101n b. \u02bf\u012as\u0101 are to be abandoned.\n\nG: The Messenger of God, may God honor him and grant him peace, said: \u201cThe first thing \nthat God created was the Intellect. He told it: \u2018Come forward.\u2019 And it came forward. Then \nHe told it: \u2018Go back!\u2019 And it went back. Then God said: \u2018By My Might and by My Glory, I have \nnot created a creature dearer to Me than you are. Through you I take, through you I give, \nthrough you I reward, and through you I punish.\u2019\u201d\n\nZ: Shaykh Najm al-D\u012bn [d. 654/1256],142 the narrator of this \u1e25ad\u012bth, may God\u2019s mercy be \nupon him, said:\n\n138.  This book has not come down to us. Ibn Rash\u012bd al-\u02bfA\u1e6d\u1e6d\u0101r al-Qurash\u012b produced an abridgment of it, \nremoving the isn\u0101ds. Ibn Ras\u1e25\u012bd al-\u02bfA\u1e6d\u1e6d\u0101r al-Qurash\u012b, Mujarrad Asm\u0101\u02be al-ruw\u0101t \u02bfan M\u0101lik li-l-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b, \ned. M. S. b. A. al-Salaf\u012b (Medina: Maktabat al-Ghurab\u0101\u02be al-Athariyya, 1997). \n\n139.  Cf. Ab\u016b Nu\u02bfaym al-I\u1e63fah\u0101n\u012b, \u1e24ilyat al-awliy\u0101\u02be wa-\u1e6dabaq\u0101t al-a\u1e63fiy\u0101\u02be (Cairo: Maktabat al-Kh\u0101nj\u012b, 1932\u201338), \n7:318.\n\n140.  Al-Dhahab\u012b, M\u012bz\u0101n al-i\u02bftid\u0101l f\u012b naqd al-rij\u0101l, ed. \u02bfA. M. al-Baj\u0101w\u012b (Cairo: al-B\u0101b\u012b al-\u1e24alab\u012b, 1963), 2:628.\n141.  Akhraja means recording a report with the isn\u0101d.\n142.  This is Najm al-D\u012bn Ab\u012b Bakr \u02bfAbd All\u0101h b. Mu\u1e25ammad b. Sh\u0101hawar al-R\u0101z\u012b al-Azad\u012b, d. 654/1256. See his \n\nMan\u0101r\u0101t al-s\u0101\u02beir\u012bn il\u0101 \u1e25a\u1e0drat All\u0101h wa-maq\u0101m\u0101t al-\u1e6d\u0101\u02beir\u012bn (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2004), 38; J. Curry, \nThe Transformation of Muslim Mystical Thought in the Ottoman Empire (Edinburgh: Edinburgh University \nPress, 2010), 264, n. 61. \n\n\n\n334  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  335\n\nOn the basis of this, it has been concluded that the Intellect is preparatory for \nreceiving revelation and believing in it. Another version reads: \u201cAnd through you, I \nam worshipped.\u201d That is, it [the Intellect] was the first to whom God allotted revelation, \nspeech (khi\u1e6d\u0101b), love, knowledge, worship, veneration, and the prophecy of the messages \nof Almighty Truth, as He told it to know itself and its Lord.", "start_char_idx": 118953, "end_char_idx": 121108, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b5c3f40e-087b-421e-ac41-78aef9e37e61": {"__data__": {"id_": "b5c3f40e-087b-421e-ac41-78aef9e37e61", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e8c55578-6fdb-409b-9671-25d8fd1e078e", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "105a0aeb0be5f0fb13dc6585175b3bef027aef795f3b358c9ea845b36f58bc57", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "93f19fe4-d8fb-4957-95af-a4932378f818", "node_type": "1", "metadata": {}, "hash": "b852bb8204080d15b8e72aefbead59f94a889d014c75918205f17eaabee2c66c", "class_name": "RelatedNodeInfo"}}, "text": "And if you saw in depth \nand relied on the light of God you would realize that knowledge [comes] through the \nIntellect and that the one that is described by the allotment of inspiration, speech, love, \nknowledge, worship, veneration, and prophecy is the spirit of God\u2019 beloved and His \nProphet Mu\u1e25ammad, may God honor him and grant him peace. For he is the one who \nsaid: \u201cThe first thing that God created was my spirit,\u201d and in a different version, \u201cmy \nlight.\u201d For his [Mu\u1e25ammad\u2019s] spirit is luminous essence and his light is the Intellect \nand he is an accident in his substance (\u02bfara\u1e0d q\u0101\u02beim f\u012b jawharihi).143 That is why [the \nProphet], may God honor him and grant him peace, said: \u201cI was a prophet [already] \nwhile Adam was still between spirit and body.\u201d144 That is, he was neither spirit nor body \nyet. That is why he [the Prophet] said: \u201cThe one who knows his soul indeed knows his \nLord.\u201d For it [the Intellect] knew its soul because God made it know it, when He said to \nit: \u201cI have not created a creature dearer to Me than you are.\u201d It also knew God through \nGod\u2019s making himself knowable to it when He said: \u201cBy My Might and by My Glory, \nI have not created a creature dearer to Me than you are.\u201d So, it [the Intellect] knew \nthat He is God, whose attributes include might, glory, power of creation, and love, \nand that He is known to every gnostic (\u02bf\u0101rif), and that He has the power and authority \nto take, to give, to reward, and to punish, and that He is the One who deserves to be \nworshipped. It has reached us from the accounts of some great masters that the first \ncreation was a cherub (kar\u016bb\u012b), called the Intellect, and that he was the lord of the pen, \nas is demonstrated by the words: \u201c\u2018Come forward!\u2019 And it came forward. Then He told \nit: \u2018Go back!\u2019 And it went back.\u2019\u201d And when He called it [the Intellect] the pen, He told \nit: \u201cTell what will come to pass [from now] until the Day of Judgment.\u201d Calling it \u201cpen\u201d \nis like calling the owner of a sword \u201csword.\u201d Also, it is not unlikely that the spirit of \nGod\u2019s Prophet, may God honor him and grant him peace, is called \u201cangel\u201d because of \nthe large quantity of his angelic attributes, in the same way as Gabriel, peace be upon \nhim, is called \u201cspirit\u201d because of the predominance of his spirituality. As we say, one is \na flame of fire because of the sharpness of his mind. Likewise, he [the Prophet] is called \n\u201cIntellect\u201d because of the abundance of his intellect and \u201cpen\u201d because he writes what \nis being created, and he is called \u201clight\u201d for his illumination. \u201cThe Intellect\u201d may be \nunderstood in language as \u201cthe reasoning\u201d (\u02bf\u0101qil), so on the basis of this assessment \nand interpretation the Prophet\u2019s spirit, may God honor him and grant him peace, is the \nfirst creation. Understood as such, it is, however, also \u201cangel,\u201d \u201cIntellect,\u201d \u201clight,\u201d and \n\u201cpen.\u201d Pen is close in its meaning to the Intellect. For the Almighty God said: \u201cHe taught \nby the pen,\u201d as has come down to us in the exegesis of some; that is, by the Intellect,\n\n143.  As in Mull\u0101 \u1e62adr\u0101\u2019s commentary, the \u1e62\u016bf\u012b notion of the Mu\u1e25ammadan spirit appears here. \n144.  Cf. John 8:58: \u201c\u2018Very truly I tell you,\u2019 Jesus answered, \u2018before Abraham was born, I am!\u2019\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  335\n\nbecause things are known through the Intellect.", "start_char_idx": 121109, "end_char_idx": 124432, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "93f19fe4-d8fb-4957-95af-a4932378f818": {"__data__": {"id_": "93f19fe4-d8fb-4957-95af-a4932378f818", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b5c3f40e-087b-421e-ac41-78aef9e37e61", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "08474a3383b5380243b19bb5e40c8da0266bfae7cad7b137f6adc29d78d63b37", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ee6fc0dc-b70c-45ae-a4eb-8f69b92dfff5", "node_type": "1", "metadata": {}, "hash": "63ed901da723242a3a33789484117354f787aaa5a1ddf6aa4f235dd91ab928c1", "class_name": "RelatedNodeInfo"}}, "text": "In His saying: \u201cCome forward, and so \non\u201d there is an allusion to the fact that the Intellect encompasses both \u201ccoming\u201d and \n\u201cgoing.\u201d The devoted inherited its \u201ccoming,\u201d and they are the predecessors close to \nGod who were among the prophets and the saints, and they are the lords of right and \nthe people of Paradise. The negligent inherited its \u201cgoing,\u201d and they are the lords of \nleft (mash\u02beama) and the people of Hell, to which the following words of the Almighty \nGod allude: \u201cAnd you became of three classes,\u201d and so on [Q 56:7].\n\nZ: I transmitted his [Najm al-D\u012bn\u2019s] account in its entirety because of its logical \ninterconnectedness and its usefulness. As for the recording (takhr\u012bj) of the \u1e25ad\u012bth, al-\u02bfIr\u0101q\u012b \nsaid:\n\nIt was narrated on the authority of Ab\u016b Um\u0101ma, \u02bfA\u0304\u02beisha, Ab\u016b Hurayra, Ibn \u02bfAbb\u0101s, and \nal-\u1e24asan on the authority of several of the Companions. The \u1e25ad\u012bth of Ab\u016b Um\u0101ma, in \nturn, was narrated by al-\u1e6cabar\u0101n\u012b in al-Awsa\u1e6d145 and by Ab\u016b al-Shaykh [b. \u1e24ibb\u0101n] in his \nKit\u0101b Fa\u1e0d\u0101\u02beil al-a\u02bfm\u0101l from the narration of Sa\u02bf\u012bd b. al-Fa\u1e0dl al-Qurash\u012b, who said: \u201c\u02bfUmar \nb. Ab\u012b S\u0101li\u1e25 al-\u02bfAtak\u012b related to us on the authority of Ab\u016b Gh\u0101lib on the authority of \nAb\u016b Um\u0101ma that he said: \u2018The Messenger of God, may God honor him and grant him \npeace, said:\u201cWhen God created the Intellect,\u201d but [in this version] He [God] did not say, \n\u2018by My Glory,\u2019 but rather said, \u2018[there is no creature] more wonderful (a\u02bfjabu) to me \nthan you are,\u2019 and \u2018through you [there is] reward and punishment.\u2019\u201d \u02bfUmar b. Ab\u012b \u1e62\u0101li\u1e25 \n[al-\u02bfAtak\u012b] was mentioned by al-\u02bfUqayl\u012b in al-\u1e0cu\u02bfaf\u0101\u02be, and he recorded this \u1e25ad\u012bth as his \n(awrada lahu h\u0101dh\u0101 al-\u1e25ad\u012bth).146 \n\nAl-Dhahab\u012b said in al-M\u012bz\u0101n: \u201cHe [\u02bfUmar] is not known\u201d (l\u0101 yu\u02bfrafu). And he then \nsaid that the narrator on the authority of \u02bfUmar b. Ab\u012b \u1e62\u0101li\u1e25 [al-\u02bfAtak\u012b] is among the \nunknown147 and that the story [i.e., the \u1e25ad\u012bth] is false (al-khabar b\u0101\u1e6dil). \n\nZ: I say that al-\u02bfUqayl\u012b\u2019s exact wording in al-\u1e0cu\u02bfaf\u0101\u02be is: \u201cThis \u1e25ad\u012bth is to be rejected \n(munkar).\u201d148 \u02bfUmar and Sa\u02bf\u012bd, who narrated on his authority, are entirely unknown in the \nfield of transmission (f\u012b al-naql), and he [Sa\u02bf\u012bd] has not been corroborated by anyone else \n[in narrating this \u1e25ad\u012bth], and it [the \u1e25ad\u012bth] is not sound (l\u0101 yut\u0101ba\u02bfu \u02bfal\u0101 \u1e25ad\u012bthihi wa-l\u0101 \nyuthbatu).", "start_char_idx": 124433, "end_char_idx": 126704, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ee6fc0dc-b70c-45ae-a4eb-8f69b92dfff5": {"__data__": {"id_": "ee6fc0dc-b70c-45ae-a4eb-8f69b92dfff5", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "93f19fe4-d8fb-4957-95af-a4932378f818", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "0aa97b8214ff01e7e174e5161ea5dfbe2ebdc7bafcc992f3982f6df085eb0f08", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "300be0fd-8507-4daf-bb2a-ffa6aa314e5d", "node_type": "1", "metadata": {}, "hash": "45a99876052b5b96dfb2e36d96865c71efc9880b9f4c82968a23f4d4068387ff", "class_name": "RelatedNodeInfo"}}, "text": "Then al-\u02bfIr\u0101q\u012b said: \n\nAs for \u02bfA\u0304\u02beisha\u2019s \u1e25ad\u012bth, Ab\u016b Nu\u02bfaym narrated it in his al-\u1e24ilya and he said: \u201cAb\u016b Bakr \n\u02bfAbd All\u0101h b. Ya\u1e25y\u0101 b. Mu\u02bf\u0101wiya al-\u1e6cal\u1e25\u012b informed us that al-D\u0101raqu\u1e6dn\u012b told him \n(bi-if\u0101dat) on the authority of Sahl b. al-Marzub\u0101n b. Mu\u1e25ammad al-Tam\u012bm\u012b on the \nauthority of \u02bfAbd All\u0101h b. al-Zubayr al-\u1e24umayd\u012b on the authority of Ibn \u02bfUyayna on \nthe authority of Man\u1e63\u016br on the authority of al-Zuhr\u012b on the authority of \u02bfUrwa on the \n\n145.  Cf. al-\u1e6cabar\u0101n\u012b, al-Mu\u02bfjam al-kab\u012br, 8:190\u201391. \n146.  Cf. al-\u02bfUqayl\u012b, Kit\u0101b al-\u1e0cu\u02bfaf\u0101\u02be, 3:916, no. 1171: \u02bfUmar b. Ab\u012b \u1e62\u0101li\u1e25 al-\u02bfAtak\u012b.\n147.\u2009 The text says \u0645\u0646\u0643\u0640\u0640\u0631\u0627\u062a  , but it is probably \u0646\u0643\u0640\u0640\u0631\u0627\u062a .\n148.  Cf. al-\u02bfUqayl\u012b, Kit\u0101b al-\u1e0cu\u02bfaf\u0101\u02be, 3:916, no. 1171: \u02bfUmar b. Ab\u012b \u1e62\u0101li\u1e25 al-\u02bfAtak\u012b. \n\n\n\n336  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  337\n\nauthority of \u02bfA\u0304\u02beisha, may God be pleased with her, that she said: \u2018The Messenger of \nGod, may God honor him and grant him peace, said: \u201cThe first thing that God created \nwas the Intellect.\u201d\u2019149 And he [Ab\u016b Nu\u02bfaym] mentioned this \u1e25ad\u012bth in this way in his \nbiographical entry on Sufy\u0101n b. \u02bfUyayna [d. 198/814]. I did not find in his isn\u0101d anyone \nwho might be described as weak; nevertheless, there is no doubt that this [\u1e25ad\u012bth] is \nattached to this isn\u0101d, and I do not know who did it. The \u1e25ad\u012bth is to be rejected. \n\nZ: I say that the exact wording of \u02bfA\u0304i\u02besha\u2019s \u1e25ad\u012bth, according to what is written in the \n\u1e24ilya, is that \u02bfA\u0304\u02beisha said: \u201cThe Messenger of God, may God honor him and grant him \npeace, narrated to me: \u2018The first thing that God created was the Intellect. He told it: \u201cCome \nforward!\u201d And it came forward. Then He told it: \u201cGo back!\u201d And it went back. Then He said: \n\u201cI have not created a creature better than you are. Through you I take and though you I \ngive.\u201d\u2019\u201d Ab\u016b Nu\u02bfaym said that this is a ghar\u012bb [i.e., a \u1e25ad\u012bth conveyed by only one narrator] \namong the \u1e25ad\u012bths of Sufy\u0101n, Man\u1e63\u016br, and al-Zuhr\u012b.150 I do not know of any narrator on \nthe authority of al-\u1e24umayd\u012b other than Sahl, and [so] I consider him [Sahl] mistaken in  \nit[s narration] (w\u0101hiyan).", "start_char_idx": 126707, "end_char_idx": 128808, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "300be0fd-8507-4daf-bb2a-ffa6aa314e5d": {"__data__": {"id_": "300be0fd-8507-4daf-bb2a-ffa6aa314e5d", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ee6fc0dc-b70c-45ae-a4eb-8f69b92dfff5", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "7d0e1b1a4a43b29f514df879181520250aacf9f6a7b041d91971cda127bd849f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "69852410-d466-43a8-a8ef-366396bcae7c", "node_type": "1", "metadata": {}, "hash": "58c4cf25096dde47de281b8ee9a651602f4dfe357d6c0756c9af993f6f3d004f", "class_name": "RelatedNodeInfo"}}, "text": "And then al-\u02bfIr\u0101q\u012b said:\n\nAs for Ab\u016b Hurayra\u2019s \u1e25ad\u012bth, al-\u1e24ak\u012bm al-Tirmidh\u012b narrated it in the 206th chapter (a\u1e63l),151 \nwhere he said: \u201cAl-Fa\u1e0dl b. Mu\u1e25ammad narrated to us that Hish\u0101m b. Kh\u0101lid al-Dimashq\u012b \nnarrated to him that Ya\u1e25y\u0101\u201d\u2014by whom he meant, in my view, Ya\u1e25y\u0101 al-Ghass\u0101n\u012b\u2014\n\u201cnarrated to him that Ab\u016b \u02bfAbd All\u0101h, the client (mawl\u0101) of the Ban\u016b Umayya, narrated \nto him on the authority of Ab\u016b \u1e62\u0101li\u1e25 on the authority on Ab\u016b Hurayra, may God be \npleased with him, that he said: \u2018I heard the Messenger of God say: \u201cThe first thing that \nGod created was the pen; then He created the n\u016bn,\u201d152 which is the inkwell, and so on. \nAnd it goes on: \u201cAnd then God created the Intellect and said: \u2018By My Might, I will perfect \nyou only in those I love, and I will make you deficient in those I made deficient.\u2019\u201d\u2019 As \nfor Ab\u016b \u02bfAbd All\u0101h, I do not know who that is.\u201d\n\nZ: I say that Ibn \u02bfAs\u0101kir [d. 571/1176] recorded (akhraja) in his T\u0101r\u012bkh [mad\u012bnat Dimashq] \nthe following: \u201cAb\u016b al-\u02bfIzz A\u1e25mad b. \u02bfAbd All\u0101h informed us that Mu\u1e25ammad b. A\u1e25mad b. \n\u1e24asan\u016bn informed him that Ab\u016b \u1e24usayn al-D\u0101raqu\u1e6dn\u012b informed him that the q\u0101\u1e0d\u012b Ab\u016b \u1e6c\u0101hir \nMu\u1e25ammad b. A\u1e25mad b. Na\u1e63r narrated to him that Ja\u02bffar b. Mu\u1e25ammad al-Fary\u0101n\u012b narrated \n\n149.  Cf. Ab\u016b Nu\u02bfaym, \u1e24ilyat al-awliy\u0101\u02be, 7:318.\n150.  Cf. Ab\u016b Nu\u02bfaym, \u1e24ilyat al-awliy\u0101\u02be, 7:318.\n151.  In the edition I used, the \u1e25ad\u012bth is found in the 208th chapter. See al-\u1e24ak\u012bm al-Tirmidh\u012b, al-Nuskha \n\nal-musnada, 1:765. However, in the available abridged version (which omits the isn\u0101ds) it indeed appears in the \n206th chapter. See al-\u1e24ak\u012bm al-Tirmidh\u012b, Naw\u0101dir al-u\u1e63\u016bl f\u012b ma\u02bfrifat a\u1e25\u0101d\u012bth al-Ras\u016bl, ed. \u02bfA. \u02bfUmayra (Beirut: \nD\u0101r al-J\u012bl, 1992), 2:254.\n\n152.  Al-Zab\u012bd\u012b\u2019s version contains \u201clight\u201d (n\u016br) instead of the word n\u016bn (the name of the letter \u0646 ). However, \nI chose to use n\u016bn, because n\u016br is likely to be the result of an oversight by the editor. Other versions of the \n\u1e25ad\u012bth in this edition mention n\u016bn along with \u201cpen,\u201d likely alluding to the Qur\u02be\u0101nic verse 68:1. Furthermore, \nit is the meaning of n\u016bn, not of n\u016br, that is discussed later in the text. Finally, another edition of selections of \ncommentaries on I\u1e25y\u0101\u02be \u02bful\u016bm al-d\u012bn mentions n\u016bn here. See al-\u02bfIr\u0101q\u012b, Takhr\u012bj a\u1e25\u0101d\u012bth I\u1e25y\u0101\u02be \u02bful\u016bm al-d\u012bn, 233.", "start_char_idx": 128811, "end_char_idx": 131048, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "69852410-d466-43a8-a8ef-366396bcae7c": {"__data__": {"id_": "69852410-d466-43a8-a8ef-366396bcae7c", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "300be0fd-8507-4daf-bb2a-ffa6aa314e5d", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "16026369e8a348badf851de6e32aeb4aabb3fe569b4bffcb2a3959916be09931", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a5612efc-d877-4c27-839f-b2bcb87399dc", "node_type": "1", "metadata": {}, "hash": "0e791dec7a8b2136faf9e262736b6174121c9e201470cb0fbf025abb4bd64ac8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  337\n\nto him that Ab\u016b Marw\u0101n Hish\u0101m b. Kh\u0101lid al-Azraq narrated to him that al-\u1e24usayn b. Ya\u1e25y\u0101 \nal-Khushan\u012b narrated to him on the authority of Ab\u016b \u02bfAbd All\u0101h, the client (mawl\u0101) of the \nBan\u016b Umayya, on the authority of Ab\u016b \u1e62\u0101li\u1e25 on the authority of Ab\u016b Hurayra that he said: \n\u2018I heard the Messenger of God, may God honor him and grant him peace, say that the first \nthing that God created was the pen; then He created the n\u016bn, which is the inkwell, and \nthen He told it: \u201cWrite!\u201d And it replied: \u201cAnd what should I write?\u201d He said: \u201cWrite what is \nand what will come to pass of actions or effects or allotments (rizq) and appointed times \n(ajal).\u201d So it wrote what is and what will be until the Day of Judgment.\u2019\u201d And this is [what \nGod meant in the Qur\u02be\u0101n by] saying: \u201cN\u016bn. By the pen and by the [record] that [men] write\u201d \n(Q 68:1). [The report continued:] \u201cThen he sealed the pen and it [the pen] did not speak. It \nwill not speak until the Day of Judgment. Then He [God] created the Intellect and said: \u2018By \nMy Might, I will perfect you in those I love and I will make you deficient in those I hate.\u2019\u201d \nAnd this is a good corroboration (mut\u0101ba\u02bfa) of what the shaykh of al-\u1e24ak\u012bm al-Tirmidh\u012b had \nnarrated (the shaykh of al-\u1e24ak\u012bm al-Tirmidh\u012b is al-Fa\u1e0dl b. Mu\u1e25ammad), even though the \nshaykhs of Hish\u0101m differ in the two narrations, as you can see. \n\nI say that Ab\u016b \u02bfAbd All\u0101h is the client of the Ban\u016b Umayya; his name is N\u0101\u1e63i\u1e25, and he was \nmentioned by Ibn \u02bfAs\u0101kir. And Sumayy also narrated it on the authority of Ab\u016b \u1e62\u0101li\u1e25. Ibn \n\u02bfAd\u012b153 [al-Jurj\u0101n\u012b, d. 365/976] said: \n\n\u02bf\u012as\u0101 b. A\u1e25mad, the \u1e62\u016bf\u012b, narrated to us in Egypt, and al-Rab\u012b\u02bf b. Sulaym\u0101n al-J\u012bz\u012b narrated \nto him that Mu\u1e25ammad b. Wahb al-Dimashq\u012b narrated to him that al-Wal\u012bd b. Muslim \nnarrated to him that M\u0101lik b. Anas [d. 179/795] narrated to him on the authority of \nSumayy, and he quoted it [the \u1e25ad\u012bth], except that it contains: \u201cactions or appointed \ntimes (ajal) or effects, and the pen pinned down (jar\u0101) what will come to pass until the \nDay of Judgment.\u201d And it also contains: \u201cAnd the Omnipotent said: \u2018I have not created \na creature more wonderful to me than you are,\u2019 and so on.\u201d\n\nIbn \u02bfAd\u012b said:154 \u201cIt [this \u1e25ad\u012bth] is false (b\u0101\u1e6dil) and to be rejected (munkar), and its ruin \n(\u0101fa) is Mu\u1e25ammad b. Wahb.", "start_char_idx": 131053, "end_char_idx": 133393, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a5612efc-d877-4c27-839f-b2bcb87399dc": {"__data__": {"id_": "a5612efc-d877-4c27-839f-b2bcb87399dc", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "69852410-d466-43a8-a8ef-366396bcae7c", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "babe621b5886bef97c6f1fe6376638d32051d95ad8c6a738cdb9aca806fc6b94", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "890d201f-0f2a-4f67-b68b-66b625b293c1", "node_type": "1", "metadata": {}, "hash": "95c7c64932b8cb524ab04407bb8700314c727f2d93c5a75b3f29431959f986f9", "class_name": "RelatedNodeInfo"}}, "text": "He has more than one rejected \u1e25ad\u012bth.\u201d\n\nAnd [al-Dhahab\u012b] said in al-M\u012bz\u0101n: \u201cIbn \u02bfAd\u012b said the truth that this \u1e25ad\u012bth is false.\u201d155 \nAl-D\u0101raqu\u1e6dn\u012b recorded (akhraja) it in al-Ghar\u0101\u02beib156 on the authority of \u02bfAl\u012b b. A\u1e25mad \nal-Azraq on the authority of A\u1e25mad b. Ja\u02bffar b. A\u1e25mad al-Fahr\u012b on the authority of al-Rab\u012b\u02bf \nb. Sulaym\u0101n al-J\u012bz\u012b with this isn\u0101d [that continues with al-Dimashq\u012b].\n\nAnd he [al-D\u0101raqu\u1e6dn\u012b] said: This \u1e25ad\u012bth is not well-known either from M\u0101lik or from \nSumayy.\u201d And al-Wal\u012bd b. Muslim is reliable, and Mu\u1e25ammad b. Wahb and the [transmitter] \nafter him are unobjectionable (laysa bihim ba\u02bes). And I am afraid that they may have mixed \n\n153.  Ibn \u02bfAd\u012b al-Jurj\u0101n\u012b, al-K\u0101mil f\u012b \u1e0du\u02bfaf\u0101\u02be al-rij\u0101l, ed. M. b. M. al-Sars\u0101w\u012b (Riyadh: Maktabat al-Rushd, 2013), \n9:379\u201380. \n\n154.  Ibn \u02bfAd\u012b, al-K\u0101mil, 9:380. \n155.  Al-Dhahab\u012b, al-M\u012bz\u0101n, 4:61. \n156.  This book has been lost. \n\n\n\n338  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  339\n\nup the  \u1e25ad\u012bth. Ibn \u02bfAd\u012b157 and al-Bayhaq\u012b158 recorded through the narration of \u1e24af\u1e63 b. \u02bfUmar \nthat  al-Fa\u1e0dl b. Qays al-Raq\u0101sh\u012b159 narrated to him on the authority of Ab\u016b Uthm\u0101n al-Nahd\u012b \non the authority of Ab\u016b Hurayra, who raised it to the Prophet (rafa\u02bfahu),160 and he quoted it \nin the same way as Ab\u016b Um\u0101ma\u2019s \u1e25ad\u012bth, mentioned above. As for al-Fa\u1e0dl, Ya\u1e25y\u0101 said about \nhim: \u201cHe is a bad man.\u201d As for \u1e24afs b. \u02bfUmar, he was the q\u0101\u1e0d\u012b of Aleppo and Ibn \u1e24abb\u0101n said \nabout him: \u201cHe narrates forged \u1e25ad\u012bths on the authority of reliable transmitters, and it is \nnot permitted to use his \u1e25ad\u012bths as legal proofs (L\u0101 ya\u1e25illu al-i\u1e25tij\u0101j bihi).\u201d Al-D\u0101raqu\u1e6dn\u012b161 \nrecorded it from the narration of \u1e24asan b. \u02bfArafa, [who said:] \u201cSayf b. Mu\u1e25ammad narrated \nto us on the authority of Sufy\u0101n al-Thawr\u012b on the authority of al-Fu\u1e0dayl b. \u02bfUthm\u0101n on the \nauthority of Ab\u016b Hurayra,\u201d and so on, as mentioned earlier. It was agreed that Sayf was a \nliar (Sayf kadhdh\u0101b bi-l-ijm\u0101\u02bf).", "start_char_idx": 133394, "end_char_idx": 135330, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "890d201f-0f2a-4f67-b68b-66b625b293c1": {"__data__": {"id_": "890d201f-0f2a-4f67-b68b-66b625b293c1", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a5612efc-d877-4c27-839f-b2bcb87399dc", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "7fee7f9cc9ea9cadd6f864dcfabefd3f63166b17717467e4d097f34fd2ab3bdb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c6e0e52b-27ec-4478-b494-c30d8a32fef7", "node_type": "1", "metadata": {}, "hash": "bdb3b6d309e8e386aeb957ac3bfa57d317ba878559ce4bb4f0a306fdb57fb223", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfIr\u0101q\u012b said: \n\nThe \u1e25ad\u012bth of al-\u1e24asan [al-Ba\u1e63r\u012b] on the authority of a number of transmitters (\u02bfan \u02bf idda) \nwas also narrated by al-\u1e24ak\u012bm al-Tirmidh\u012b,162 who said: \u02bf Abd al-Ra\u1e25\u012bm b. \u1e24ab\u012bb narrated \nto us that D\u0101w\u016bd b. al-Mu\u1e25abbir narrated to him that al-\u1e24asan b. D\u012bn\u0101r said: I heard \nal-\u1e24asan say: \u201cI heard from a number of Companions of the Messenger of God, may \nGod honor him and grant him peace, that the Messenger of God, may God honor him \nand grant him peace, said: \u2018When (lamm\u0101) God created the Intellect,\u2019 and so on, and he \nadded to it (z\u0101da f\u012bhi): \u2018Then He [God] told it: \u201cSit down!\u201d And it sat down. Then He told \nit: \u201cDepart!\u201d (in\u1e6daliq) And it departed. Then He told it: \u201cBe quiet!\u201d And it was quiet. Then \nHe said: \u201cBy My Might and by My Glory and by My Greatness and by My Magnificence \nand by My Power and by My Omnipotence, I have not created a creature dearer to Me \nthan you are or nobler to Me (akram) than you are. Through you I am known, through \nyou I am praised, through you I am obeyed, through you I take, through you I give, it is \nyou that I blame, and it is you that I reward, and to you belongs punishment.\u201d\u2019\u201d All of \nits [this \u1e25ad\u012bth\u2019s] narrators except for al-\u1e24asan al-Ba\u1e63r\u012b are to be damned (halk\u0101). \u02bfAbd \nal-Ra\u1e25\u012bm b. \u1e24ab\u012bb al-Fary\u0101b\u012b is worthless, as Ya\u1e25y\u0101 b. Ma\u02bf\u012bn said. Ibn \u1e24ibb\u0101n said that \nhe may have forged more than five hundred \u1e25ad\u012bths. D\u0101w\u016bd was already mentioned. \nAl-\u1e24asan b. D\u012bn\u0101r is also weak. And D\u0101w\u016bd b. al-Mu\u1e25abbir narrated it also in [Kit\u0101b] \nal-\u02bfAql with an interrupted isn\u0101d (mursalan), saying, \u201c\u1e62\u0101li\u1e25 al-Murr\u012b narrated to us on \nthe authority of al-\u1e24asan b. Ab\u012b \u1e24usayn,\u201d and then he gave a shortened version. So, as \na whole, all of its [this \u1e25ad\u012bth\u2019s] pathways are weak. \n\n157.  Ibn \u02bfAd\u012b, al-K\u0101mil, 4:82. \n158.  Al-Bayhaq\u012b, al-J\u0101mi\u02bf li-shu\u02bfab al-\u012bm\u0101n, ed. M. A. al-Nadaw\u012b (Riyadh: Maktabat al-Rushd, 2003), 6:349.\n159.  He is discussed earlier under the name al-Fa\u1e0dl b. \u02bf\u012as\u0101 al-Raq\u0101sh\u012b; Qays is probably a scribal error. \n160.  This means that he directly attributed the \u1e25ad\u012bth to the Prophet, omitting some narrators in the isn\u0101d\n161.  Cf. Al-Suy\u016b\u1e6d\u012b, al-La\u02be\u0101l\u012b al-ma\u1e63n\u016b\u02bfa f\u012b al-a\u1e25\u0101d\u012bth al-maw\u1e0d\u016b\u02bfa (Beirut: D\u0101r al-Ma\u02bfrifa, n.d.), 1:129; Ibn \n\nal-Jawz\u012b, Kit\u0101b al-Maw\u1e0d\u016b\u02bf\u0101t, ed. \u02bfA. M.", "start_char_idx": 135332, "end_char_idx": 137573, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c6e0e52b-27ec-4478-b494-c30d8a32fef7": {"__data__": {"id_": "c6e0e52b-27ec-4478-b494-c30d8a32fef7", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "890d201f-0f2a-4f67-b68b-66b625b293c1", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "d33902af3ed5975833880fbb2d35836b1d863920267870b9340b30288d92b1fe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "68e5e2d9-e5ff-4567-a83d-8355e1ba1994", "node_type": "1", "metadata": {}, "hash": "aa8ff84efc054ca64818be77d5890a77b7ad48a9ab15d82cf3aa36db6ba6b21c", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfA. M. \u02bfUthm\u0101n (Medina: al-Maktaba al-Salafiyya, 1966\u201368), 1:174. \n162.  Al-\u1e24ak\u012bm al-Tirmidh\u012b, al-Nuskha al-musnada, 764. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  339\n\nZ: I say that al-\u1e24ak\u012bm al-Tirmidh\u012b163 said that al-Fa\u1e0dl b. Mu\u1e25ammad narrated to him that \nHish\u0101m b. Kh\u0101lid narrated to him on the authority of Baqiyya [b. Makhlad] on the authority \nof al-Awz\u0101\u02bf\u012b the same \u1e25ad\u012bth from the Messenger of God, may God honor him and grant \nhim peace. As for what he [al-\u02bfIr\u0101q\u012b] said\u2014that D\u0101w\u016bd b. al-Mu\u1e25abbir narrated it in [Kit\u0101b] \nal-\u02bfAql with an interrupted isn\u0101d (mursalan), and so on\u2014al-Bayhaq\u012b recorded it (akhrajahu), \nand after quoting the \u1e25ad\u012bth from the narration of the previously mentioned \u1e24af\u1e63 b. \u02bfUmar, \nhe said: \u201cThe isn\u0101d is not strong (ghayr qaw\u012b).\u201d And it is famous from the statement of \n\u1e24asan: \u201cAb\u016b \u1e6c\u0101hir Mu\u1e25ammad b. Ma\u1e25mish narrated to us that Ab\u016b \u1e6c\u0101hir al-Mu\u1e25ammad \nIb\u0101d\u012b narrated to him that al-Fa\u1e0dl b. Mu\u1e25ammad b. al-Musayyab narrated to him that \n\u02bfAbd All\u0101h b. Mu\u1e25ammad al-\u02bfA\u0304bis\u012b narrated to him that \u1e62\u0101li\u1e25 al-Murr\u012b narrated to him on \nthe authority of al-\u1e24asan that he said: \u2018When Almighty God created the Intellect,\u2019 and he  \nquoted it.\u201d \n\n\u02bfAbd All\u0101h b. A\u1e25mad, in Zaw\u0101\u02beid al-Zuhd, said: \n\n\u02bfAl\u012b b. Muslim narrated to us that Sayy\u0101r narrated to him that Ja\u02bffar narrated to him \nthat M\u0101lik b. D\u012bn\u0101r narrated to him on the authority of al-\u1e24asan, who raised it to the \nProphet (yarfa\u02bfuhu): \u201cWhen God created the Intellect, He told it: \u2018Come forward!\u2019 And \nit came.Then he told it: \u2018Go back!\u2019 And it went back. Then He told it: \u2018I have not created \na creature better than you. Through you I take and through you I give.\u2019\u201d \n\nThis is, as you see, a good chain [of transmitters], so al-\u1e24\u0101fi\u1e93 al-\u02bfIr\u0101q\u012b\u2019s statement that \n\u201cas a whole, all of the \u1e25ad\u012bth\u2019s pathways are weak\u201d deserves further investigation. And [the \nsame applies to] what Ibn al-Jawz\u012b said in al-Maw\u1e0d\u016b\u02bf\u0101t, which was followed by Ibn Taymiyya \nas well as al-Zarkash\u012b and others. What can be said about it at most is that it is weak in some \nof its pathways.164 Indeed, the \u1e25ad\u012bth was also narrated on the authority of \u02bfAl\u012b, may God be \npleased with him.", "start_char_idx": 137567, "end_char_idx": 139719, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "68e5e2d9-e5ff-4567-a83d-8355e1ba1994": {"__data__": {"id_": "68e5e2d9-e5ff-4567-a83d-8355e1ba1994", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c6e0e52b-27ec-4478-b494-c30d8a32fef7", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "7f47ee9335c769726475d8520d40c20defb601c756206a12e8cf3c6a6004e534", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5b30a452-8e9b-485e-bc49-bd5daa9d4a97", "node_type": "1", "metadata": {}, "hash": "b749d398cd904c7196ecc459a0b2023f430097cb353517ba748b608e8b6c677e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u1e24\u0101fi\u1e93 al-Suy\u016b\u1e6d\u012b said in his al-La\u02be\u0101li\u02be al-ma\u1e63n\u016b\u02bfa that al-Kha\u1e6d\u012bb said:165 \n\n\u02bfAl\u012b b. A\u1e25mad al-Razz\u0101z informed us (akhbaran\u0101) that al-Faraj \u02bfAl\u012b b. al-\u1e24usayn al-K\u0101tib \ninformed him that the q\u0101\u1e0d\u012b Ab\u016b Ja\u02bffar A\u1e25mad b. Mu\u1e25ammad b. Na\u1e63r narrated to him \nthat Mu\u1e25ammad b. al-\u1e24asan al-Raqq\u012b narrated to him that M\u016bs\u0101 b. \u02bfAbd All\u0101h al-\u1e24asan \nb. \u1e24asan b. \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib narrated to him from F\u0101\u1e6dima bt. Sa\u02bf\u012bd b. \u02bfUqba b. Shadd\u0101d b. \nUmayya al-Juhan\u012b on the authority of her father on the authority of Zayd b. \u02bfAl\u012b on the \nauthority of his father and his grandfather on the authority of \u02bfAl\u012b on the authority of \nthe Prophet, may God honor him and grant him peace, that he said: \u201cThe first thing that \nGod created was the pen; then He created an inkwell, and he continued [the \u1e25ad\u012bth].  \nIn it, He created the Intellect. Then He interrogated it and it answered Him. Then He \ntold it: \u2018Go back (idhab)!\u2019 And it went back. Then He told it: \u2018Come forward!\u2019 And it came \nforward. Then He interrogated it and it answered Him. He [God] said: \u2018By My Might and \nby My Glory, I have not created anything dearer to Me than you are or and better than \nyou are,\u2019\u201d until the end of what he mentioned.\n\n163.  Al-\u1e24ak\u012bm al-Tirmidh\u012b, al-Nuskha al-musnada, 764.\n164.  This is an important point: al-Zab\u012bd\u012b makes an effort to salvage the \u1e25ad\u012bth. \n165.  Cf. al-Suy\u016b\u1e6d\u012b, al-La\u02be\u0101li\u02be al-ma\u1e63n\u016b\u02bfa, 1:128\u201332.", "start_char_idx": 139720, "end_char_idx": 141094, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5b30a452-8e9b-485e-bc49-bd5daa9d4a97": {"__data__": {"id_": "5b30a452-8e9b-485e-bc49-bd5daa9d4a97", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "68e5e2d9-e5ff-4567-a83d-8355e1ba1994", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "57362ff11b78fabadb927c1c671731a0f2e28f2596cdffbe8efc6f1500c82b26", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "10fbb70d-e559-48ee-a619-6f23222fd07a", "node_type": "1", "metadata": {}, "hash": "725a0c10d4bf7e28c0702268f11b1e83bef655eb4bcb905b04fd803dafe5296f", "class_name": "RelatedNodeInfo"}}, "text": "340  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  341\n\nG: And if you say: \u201cAssuming that the Intellect was an accident, how was it created before \nbodies (ajs\u0101m)?\u201d\n\nZ: Because accidents cannot exist on their own. \nG: \u201cAnd assuming that it was a substance, how would it exist on its own without occupying \n\nspace (l\u0101 yata\u1e25ayyazu)?\u201d Then know that this belongs to\nZ: the realm of\nG: esoteric knowledge (\u02bfilm al-muk\u0101shafa) [i.e., \u1e62\u016bfism], and it should not be mentioned\nZ: and another copy (nuskha) has \u201cIt is not appropriate that it be mentioned\u201d\nG: in the context of exoteric knowledge (ilm al-mu\u02bf\u0101mala), and our objective\nZ: here and now\nG: is exoteric knowledge. \nZ: Al-R\u0101ghib [al-I\u1e63fah\u0101n\u012b, early fifth/eleventh century] conveyed this study in his \n\nDhar\u012b\u02bfa166 in a shortened version. He said: \n\nThe Intellect is the first substance (awwalu jawhar) that the Almighty God created \n(awjadahu) and honored. This is proven by the \u1e25ad\u012bth whose isn\u0101d was raised to the \nProphet (marf\u016b\u02bf): \u2018The first thing (awwalu m\u0101) that God created was the Intellect,\u2019 and \nso on. And were it an accident, as a group of people have imagined, it would not be \ncorrect to say that it is the first creation. For it is not possible for any accident to exist \nbefore the existence of a substance that could carry it. \n\nZ: And the examination of this point [has shown] that the substance is quiddity \n(m\u0101hiyya), such that when it exists in the sensible world (a\u02bfy\u0101n) it would not exist in a \nsubstrate (maw\u1e0d\u016b\u02bf). It is confined to five [types]: matter (hay\u016bl\u0101), form (\u1e63\u016bra), body (jism), \nsoul (nafs), and intellect (\u02bfaql).167 Because it [i.e., the substance] is either abstract (mujarrad) \nor not. As for the first [kind, the abstract], it is either not connected to the body (badan) \nby way of governance or control, or it is so connected. The former is the Intellect and the \nlatter the Soul. As for the non-abstract, it is either composite or noncompound (bas\u012b\u1e6d). The \nformer is the body and the latter is either something that inheres in a substratum (\u1e25\u0101l) or \na substratum (ma\u1e25all). The former is the form and the latter the matter, and it is called the \nreality (\u1e25aq\u012bqa). The substance is divided into spiritual noncompounds, such as abstract \nintellects and souls, and bodily noncompounds, such as the elements, and into those \nthat are composite in the intellect and not in the external world, such as the composite \nsubstantial essences of genus and differentiae, and those that are composite, such as the \nthree generated classes (muwallad\u0101t thal\u0101tha) [i.e., minerals, plants, and animals]. \n\n166.  Al-R\u0101ghib al-I\u1e63fah\u0101n\u012b, al-Dhar\u012b\u02bfa il\u0101 mak\u0101rim al-shar\u012b\u02bfa, ed. A. Y. A. Z. al-\u02bfAjam\u012b (Cairo: D\u0101r al-Sal\u0101m, \n2007), 1:133. \n\n167.  This division follows the tradition of scholastic Avicennian philosophy.", "start_char_idx": 141099, "end_char_idx": 143917, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "10fbb70d-e559-48ee-a619-6f23222fd07a": {"__data__": {"id_": "10fbb70d-e559-48ee-a619-6f23222fd07a", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5b30a452-8e9b-485e-bc49-bd5daa9d4a97", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "cef9c4c64c3bb4544ff25a2d0f00416a24eccadc40d09193f0ab38d5e55fc575", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8e33ffb4-8809-44fe-81b8-f181a244c44c", "node_type": "1", "metadata": {}, "hash": "588a6616c7087989e169658ee8e6d1a2e512b1741a0762dafc7327400d66c52c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  341\n\nBibliography\n\nAbdulsater, H. A. Shi\u02bfi Doctrine, Mu\u02bftazili Theology: Al-Sharif al-Murta\u1e0d\u0101 and Imami Discourse. \nEdinburgh: Edinburgh University Press, 2017.\n\nAb\u016b Nu\u02bfaym al-I\u1e63fah\u0101n\u012b. \u1e24ilyat al-awliy\u0101\u02be wa-\u1e6dabaq\u0101t al-a\u1e63fiy\u0101\u02be. Cairo: Maktabat al-Kh\u0101nj\u012b, \n1932\u201338. \n\nA\u1e25mad b. \u1e24anbal. Kit\u0101b al-Zuhd. Edited by \u1e24. al-Basy\u016bn\u012b. Cairo: D\u0101r al-\u1e24ad\u012bth, 2004. \n\n\u02bfAl\u012b b. Ibr\u0101h\u012bm al-Qumm\u012b, Tafs\u012br. Edited by \u1e6c.M. al-J\u0101z\u0101\u02beir\u012b. Najaf:Maktabat al-Hud\u0101, 1966\u201368.\n\nAl-\u02bfAll\u0101ma al-\u1e24ill\u012b. Khul\u0101\u1e63at al-aqw\u0101l f\u012b ma\u02bfrifat al-rij\u0101l. Edited by J. al-Qayy\u016bm\u012b. Qum: \nMu\u02beassasat al-Nashr al-Isl\u0101m\u012b, 1417H.\n\nAmir-Moezzi, M. A. The Divine Guide in Early Shi\u2019ism: The Sources of Esotericism in Islam. \nTranslated by D. Streight. 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London: \nOneworld, 2009.", "start_char_idx": 143922, "end_char_idx": 146198, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8e33ffb4-8809-44fe-81b8-f181a244c44c": {"__data__": {"id_": "8e33ffb4-8809-44fe-81b8-f181a244c44c", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "10fbb70d-e559-48ee-a619-6f23222fd07a", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "f5427ac9f90863b4c11efd3f32b4990e8cdc0bedd519b6e2f20bd74b8853d018", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d999292f-42af-426a-9297-52a1309a9943", "node_type": "1", "metadata": {}, "hash": "3547743e0c653719b3e20e65c87702a82fcfab6bf1818a72d2a656784bbfc1ed", "class_name": "RelatedNodeInfo"}}, "text": "342  \u2022  Pamela Klasova\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  343\n\nBurge, S. 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D\u012bw\u0101n al-Mutanabb\u012b.", "start_char_idx": 150181, "end_char_idx": 152265, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b6299c7a-2c8f-420b-8b29-9709e5094b02": {"__data__": {"id_": "b6299c7a-2c8f-420b-8b29-9709e5094b02", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "54255c23-ad99-461e-a193-80826ebc6b43", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "314a18f5c3579d0a6f20ff8731d87bef1ed24267a8042232a943837caaa3a976", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2b9d6b5b-695c-4318-8602-4c4b46127048", "node_type": "1", "metadata": {}, "hash": "818fb4ef98fdfcdcc510d7ba1f2ff18dd69c371daa1134a09e3e4feae668cc44", "class_name": "RelatedNodeInfo"}}, "text": "D\u012bw\u0101n al-Mutanabb\u012b. Beirut: D\u0101r \u1e62\u0101dir, 1964.\n\nNajm al-D\u012bn. Man\u0101r\u0101t al-s\u0101\u02beir\u012bn il\u0101 \u1e25a\u1e0drat All\u0101h wa-maq\u0101m\u0101t al-\u1e6d\u0101\u02beir\u012bn. Beirut: D\u0101r al-Kutub \nal-\u02bfIlmiyya, 2004.\n\nEl-Omari, R. \u201cAccommodation and Resistance: Classical Mu\u02bftazilites on \u1e24ad\u012bth.\u201d Journal of \nNear Eastern Studies 71, no. 2 (2012): 231-256.\n\nAl-R\u0101ghib al-I\u1e63fah\u0101n\u012b. Al-Dhar\u012b\u02bfa il\u0101 mak\u0101rim al-shar\u012b\u02bfa. Edited by A. Y. A. Z. al-\u02bfAjam\u012b. Cairo: \nD\u0101r al-Sal\u0101m, 2007.\n\nRizvi, S. \u201cMulla Sadra.\u201d In The Stanford Encyclopedia of Philosophy (Spring 2019 Edition), \nedited by E. N. Zalta.\n\n\u2014\u2014\u2014. Mulla Sadra and Metaphysics: Modulation of Being. London: Routledge, 2009.\n\nAl-\u1e62\u0101dd\u016bq. Am\u0101l\u012b al-\u1e62add\u016bq. Beirut: Mu\u02beassasat al-A\u02bflam\u012b li-l-Ma\u1e6db\u016b\u02bf\u0101t, 2009.", "start_char_idx": 152246, "end_char_idx": 152940, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2b9d6b5b-695c-4318-8602-4c4b46127048": {"__data__": {"id_": "2b9d6b5b-695c-4318-8602-4c4b46127048", "embedding": null, "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8419", "node_type": "4", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "25586eb6512bb1d264b166311851bb54e1dc37786ccfc847cb17c246777e946c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b6299c7a-2c8f-420b-8b29-9709e5094b02", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "80f676ea99448664e458aae89af824626c1b7083f020997e0f7c6db77eaa3b49", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dc6311d2-0fda-4a47-8a4f-5db3199dab3c", "node_type": "1", "metadata": {}, "hash": "35710014584561c202150d208bb80f4ae7329b754179ff114997c794d5326d41", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u1e24ad\u012bth as Common Discourse  \u2022  345\n\n\u2014\u2014\u2014. Man l\u0101 ya\u1e25\u1e0duruhu al-faq\u012bh. Edited by \u02bfA. A. al-Ghaff\u0101r\u012b. Qum: Mu\u02beassasat al-Nashr \nal-Isl\u0101m\u012b, 1429H.\n\nSadeghi, B. \u201cThe Traveling Tradition Test: A Method for Dating Traditions.\u201d Der Islam 85,  \nno. 1 (2010): 203\u201342.\n\nShah, M., ed. The Hadith. London: Routledge, 2010. \n\nAl-Shahrast\u0101n\u012b. Muslim Sects and Divisions. Translated by A. K. Kazi and J. G. Flynn. London: \nRoutledge, 1984.\n\nSperl, S. \u201cMan\u2019s \u2018Hollow Core\u2019: Ethics and Aesthetics in \u1e24ad\u012bth Literature and Classical Adab.\u201d \nBulletin of the School of Oriental and African Studies 70, no. 3 (2007): 459\u201386. \n\nStroumsa, S. \u201cThe Beginnings of the Mu\u02bftazila Reconsidered.\u201d Jerusalem Studies in Arabic \nand Islam 13 (1990): 265\u201393.\n\nAl-Sub\u1e25\u0101n\u012b, J. Maf\u0101h\u012bm al-Qur\u02be\u0101n. Qum: Mu\u02beassasat al-Im\u0101m al-\u1e62\u0101diq, 2000.\n\nAl-Suy\u016b\u1e6d\u012b, Jal\u0101l al-D\u012bn. Al-La\u02be\u0101l\u012b al-ma\u1e63n\u016b\u02bfa f\u012b al-a\u1e25\u0101d\u012bth al-maw\u1e0d\u016b\u02bfa. Beirut: D\u0101r al-Ma\u02bfrifa, \nn.d.\n\nAl-\u1e6cabar\u0101n\u012b. Al-Mu\u02bfjam al-kab\u012br. Edited by \u1e24. \u02bfA. al-Salaf\u012b. Cairo: Maktabat Ibn Taymiyya, \n1983.\n\nTreiger, A. \u201cOrigins of Kal\u0101m.\u201d In The Oxford Handbook of Islamic Theology, edited by Sabine \nSchmidtke, 27\u201343. Oxford: Oxford University Press, 2016.\n\nAl-\u1e6c\u016b\u1e63\u012b, Ab\u016b Ja\u02bffar. Ikhtiy\u0101r ma\u02bfrifat al-rij\u0101l. Edited by M. al-Raj\u0101\u02be\u012b. Qum: Mu\u02beassasat A\u0304l al-Bayt, \n1404H. \n\nAl-\u02bfUqayl\u012b, Ab\u016b Ja\u02bffar. Kit\u0101b al-\u1e0cu\u02bfaf\u0101\u02be. Edited by \u02bf A. A. Qal\u02bfaj\u012b. Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, \n1984.\n\nVan Ess, J. Theology and Society in the Second and Third Centuries of the Hijra. Translated \nby G. Goldbloom. Leiden: Brill, 2018.\n\n\u2014\u2014\u2014. Zwischen \u1e24ad\u012bt\u0332 und Theologie: Studien zum Entstehen pra\u0308destinatianischer \nU\u0308berlieferung. Berlin: De Gruyter, 1975.\n\nVasalou, S. Moral Agents and Their Deserts: The Character of Mu\u02bftazilite Ethics. Princeton, \nNJ: Princeton University Press, 2008.\n\nWatt, W. M. Free Will and Predestination. London: Luzac, 1948.\n\nWisnovsky, R. Avicenna\u2019s Metaphysics in Its Context. Ithaca, NY: Cornell University Press, \n2003.\n\nAl-Zab\u012bd\u012b, Murta\u1e0d\u0101. It\u1e25\u0101f al-s\u0101da al-muttaq\u012bn bi-shar\u1e25 I\u1e25y\u0101\u02be \u02bful\u016bm al-d\u012bn. Cairo: Ma\u1e6dba\u02bfat \nal-B\u0101b\u012b al-\u1e24alab\u012b, 1894.", "start_char_idx": 152945, "end_char_idx": 155017, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dc6311d2-0fda-4a47-8a4f-5db3199dab3c": {"__data__": {"id_": "dc6311d2-0fda-4a47-8a4f-5db3199dab3c", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2b9d6b5b-695c-4318-8602-4c4b46127048", "node_type": "1", "metadata": {"identifier": "alusur-8419", "author": "Klasova, Pamela", "title": "\u1e24ad\u012bth as Common Discourse: Reflections on the Intersectarian Dissemination of the Creation of the Intellect Tradition", "date": "2020-10-01", "file": "alusur-8419.pdf"}, "hash": "c04d639610ecfb3fec8204cad4830838ac207f7bdb3fb3fc62e03bacf5fbd719", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "01df1489-e6f1-4f9e-a7d7-f5fc0dfcc20e", "node_type": "1", "metadata": {}, "hash": "3f37518e07a2ac5beb318070aed2737c98ec9e82f34d7f47d459d2f870f3933b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 346-375\n\n  The Paperwork of a Mamluk Muq\u1e6da\u02bf:\nDocumentary Life Cycles, Archival Spaces, and the \n\nImportance of Documents Lying Around*\n\nDaisy Livingston\nUniversity of Hamburg,  \n\nCluster of Excellence \u201cUnderstanding Written Artefacts\u201d\n\n(daisy.livingston@uni-hamburg.de)\n\nAbstract\nThis article follows prevailing trends in research on the archival practices of the premodern Middle East by \nemphasizing the importance of documentary life cycles. Specifically, it examines the afterlives of a micro-\nsample of documents from an underexplored historical context: the administration of amirs who held iq\u1e6d\u0101\u02bf land \ngrants in areas of Egypt outside Cairo. Though iq\u1e6d\u0101\u02bf holders (muq\u1e6da\u02bfs) were key administrative actors in the \nMamluk sultanate, we know little about their activities on the ground. The material investigated here is related \nto the administration of justice in far-flung districts of Egypt, one of the less-known roles of these muq\u1e6da\u02bfs, and is \npreserved in the Papyrus Collection of the Austrian National Library in Vienna. Contextualizing the documents \nby relating them to the activities of several named amirs, I delineate three stages in the documents\u2019 afterlives: \narchiving, reuse, and disposal. I rely on the materiality of the documents, an indispensable tool for identifying \nthe more enigmatic aspects of documentary life cycles. I then turn to reflect on what these afterlives can tell \nus about the archival spaces of this administrative setting. By examining the muq\u1e6da\u02bfs\u2019 paperwork, I highlight \nshifts in meaning that documents underwent over time, calling attention to the phenomenon of casual storage, \nor \u201cdocuments lying around.\u201d\n\n* First and foremost, many thanks to Michael Cook and to all faculty and student members of the Holberg \nSeminar on Islamic History. The opportunity to have you all read and comment on my writing was invaluable, \nand a real intellectual highlight of my PhD research. The research presented in this article was supported by a \nBloomsbury Colleges PhD studentship, a doctoral scholarship from the Annemarie Schimmel Kolleg \u201cHistory and \nSociety in the Mamluk Era (c. 1250\u20131517),\u201d University of Bonn, and by the Cluster of Excellence \u201cUnderstanding \nWritten Artefacts: Material, Interaction and Transmission in Manuscript Cultures,\u201d funded by the German \nResearch Foundation (Deutsche Forschungsgemeinschaft, DFG) at the Centre for the Study of Manuscript \nCultures (CSMC) at the University of Hamburg. I am grateful to Konrad Hirschler, Roy Fischel, and Filippo de \nVivo for commenting on earlier versions, and to Marina Rustow for sharing then unpublished material with \nme. A version of this article was presented at the International Conference \u201cMaterial Culture Methods in the \nMiddle Islamic Periods\u201d at the Annemarie Schimmel Kolleg, University of Bonn, December 8\u201310, 2017. Thanks to \nthe participants who offered constructive feedback. Finally, thanks to my three anonymous reviewers for their \nincisive suggestions.\n\n\u00a9 2020 Daisy Livingston. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:daisy.livingston%40uni-hamburg.de?subject=\n\n\n347  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nIntroduction\n\nIn the governing of the territories of the Mamluk sultanate, iq\u1e6d\u0101\u02bf land grants allotted \nto individual amirs played a fundamental role. Each iq\u1e6d\u0101\u02bf holder, or muq\u1e6da\u02bf, was granted \nthe temporary right to collect tax revenue from the land he held, in return for military \nservice.", "start_char_idx": 47, "end_char_idx": 3829, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "01df1489-e6f1-4f9e-a7d7-f5fc0dfcc20e": {"__data__": {"id_": "01df1489-e6f1-4f9e-a7d7-f5fc0dfcc20e", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dc6311d2-0fda-4a47-8a4f-5db3199dab3c", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "aaefb9e6cd21af0942f26a50073cbde7186b60f03afd72dba4e3b69095ad049b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b9b62799-414f-497d-89fe-8b4581fe0da2", "node_type": "1", "metadata": {}, "hash": "d65bf3a16e19cc25a74940f7b52840671dd360c0421a4e9a60408fae4664e018", "class_name": "RelatedNodeInfo"}}, "text": "In spite of the importance of muq\u1e6da\u02bfs for the administration of the Mamluk realm, \nwe know surprisingly little about how this system functioned on the ground, particularly at \nthe lower levels of administration. Contemporary chronicles, biographical dictionaries, and \nadministrative and chancery manuals provide substantial information on the functioning \nof the iq\u1e6d\u0101\u02bf system under Mamluk rule.1 Nonetheless, like much of the contemporary \nnarrative literature, they maintain an elite focus and manifest a tangible \u201curban tunnel \nvision.\u201d2 The muq\u1e6da\u02bfs named in such narratives are usually holders of high government \noffice, often recipients of multiple iq\u1e6d\u0101\u02bfs in far-flung Mamluk territories, and distant from \nthe management of affairs on the ground.3 The day-to-day activity of administering these \nregions, as well as the documents and paperwork it inevitably generated, thus remain \nmysterious. Surviving documentary traces originating in these settings have so far largely \nnot been explored.\n\nThis article aims to fill this gap by exploring the documentary activities of lower-ranking \niq\u1e6d\u0101\u02bf-holding amirs in regions of Mamluk Egypt outside the capital of Cairo. The documentary \npractices of muq\u1e6da\u02bfs, and particularly their archiving activities, have attracted some prior \nscholarly interest. In his study of archival practices in the Mamluk administration, Konrad \nHirschler highlighted the significance of these amirs\u2019 offices (sing. d\u012bw\u0101n), not only as \nthe \u201cmain administrative partner\u201d to the central state apparatus in Cairo but as one of its \nprimary archival partners, too.4 These d\u012bw\u0101ns, though rather poorly documented in the \ncontemporary literature, appear to have been the institution through which amirs managed \ntheir iq\u1e6d\u0101\u02bfs.5 Hirschler thus argued for the decentering of archival practices in the Mamluk \nstate, highlighting the amir\u2019s d\u012bw\u0101n at the site of the iq\u1e6d\u0101\u02bf as an important location where \ndocuments were produced, used, and preserved. \n\n1.  Tsugitaka Sato, State and Rural Society in Medieval Islam: Sultans, Muqta\u02bbs, and Fallahun (Leiden: Brill, \n1997); Hassanein Rabie, The Financial System of Egypt AH 564\u2013741/AD 1169\u20131341 (Oxford: Oxford University \nPress, 1972); Jean-Claude Garcin, Un centre musulman de la Haute-\u00c9gypte m\u00e9di\u00e9vale, Q\u016b\u1e63 (Cairo: Institut fran\u00e7ais \nd\u2019arch\u00e9ologie orientale, 1976), esp. 231\u201386. See also, though with an earlier focus, Claude Cahen, \u201cL\u2019\u00e9volution de \nl\u2019iq\u1e6da\u02bf du IXe au XII si\u00e8cle: Contribution \u00e0 une histoire compar\u00e9e des soci\u00e9t\u00e9s m\u00e9di\u00e9vales,\u201d Annales: \u00c9conomies, \nsoci\u00e9t\u00e9s, civilisations 8, no. 1 (1953): 25\u201352; and, more recently, Yossef Rapoport, Rural Economy and Tribal \nSociety in Islamic Egypt: A Study of al-N\u0101bulus\u012b\u2019s \u201cVillages of the Fayyum\u201d (Turnhout: Brepols, 2018), esp. 143\u201370.\n\n2.  This apt phrase is borrowed from Konrad Hirschler, \u201cStudying Mamluk Historiography: From Source-\nCriticism to the Cultural Turn,\u201d in Ubi Sumus? Quo Vademus? Mamluk Studies\u2014State of the Art, ed. Stephan \nConermann, 159\u201386 (G\u00f6ttingen: Bonn University Press, 2013), 169.\n\n3.  See, for instance, the examples listed in Rabie, Financial System, 46\u201347. For the hierarchy of muq\u1e6da\u02bfs, \nalbeit in the Ayy\u016bbid period, see Rapoport, Rural Economy, 149\u201355.\n\n4.  Konrad Hirschler, \u201cFrom Archive to Archival Practices: Rethinking the Preservation of Maml\u016bk \nAdministrative Documents,\u201d Journal of the American Oriental Society 136, no.", "start_char_idx": 3830, "end_char_idx": 7215, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b9b62799-414f-497d-89fe-8b4581fe0da2": {"__data__": {"id_": "b9b62799-414f-497d-89fe-8b4581fe0da2", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "01df1489-e6f1-4f9e-a7d7-f5fc0dfcc20e", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "b35104aa0315c6130fe84f5f545a8c9b17e6d326aac0329424e7f4881b134086", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7d508805-fae2-465e-a06c-e54f2bc1ad43", "node_type": "1", "metadata": {}, "hash": "63341b4777fc0a969ce501aff7e42d33fce144230122e6a23bc1846f3d4d7a46", "class_name": "RelatedNodeInfo"}}, "text": "1 (2016): 21\u201326.\n\n5.  Rabie, Financial System, 64\u201368; Sato, State and Rural Society, 87\u201391. See also references to the secretaries \n(kutt\u0101b) of muq\u1e6da\u02bfs: Rapoport, Rural Economy, 157.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Paperwork of a Mamluk Muq\u1e6da\u02bf  \u2022  348\n\nThis emphasis on the paperwork of Mamluk state actors reflects a recent renewal of \nscholarly interest in the archival history of the premodern Middle East. Shifting away from \na fixed and institutional idea of \u201cthe archive\u201d toward a more flexible conceptualization \nof practices, this trend has served to problematize the oft-presumed paucity of surviving \ndocuments from the pre-Ottoman period.6 Prominent in such studies is a new appreciation \nof the life cycles of documents. The phenomenon of document reuse, for instance, has been \nhighlighted as a practice with profound implications for understanding archiving. Reuse \npractices shed light on the shifting meanings attributed to documents over time, their \npotentially declining archival value, and the practical and symbolic ways in which they were \nused.7 Scholarly discussions of archiving place emphasis on the \u201cafterlives\u201d of documents, \nemphasizing the shifts that documents underwent after fulfilling their immediate functional \npurposes.8 Taking these discussions further still, Marina Rustow\u2019s recent work on Fatimid \nstate documents preserved in the Cairo Geniza argues for the reconstruction of an entire \n\u201cdocumentary ecology.\u201d She contends that the archival uses of documents are only to be \nfully understood within the broader range of processes in which documents played a part, \nincluding the \u201cmigration\u201d of documents to new sites and uses and the documents\u2019 disposal.9 \nIt is thus increasingly clear that by exploring this entire \u201cecology,\u201d and not just moments \nof clear archival preservation, we can work toward a more profound understanding of the \narchival and wider documentary cultures prevailing in the societies we study.\n\nIn this article, I sustain this approach, applying it to a different corpus: original documents \nstemming from the activities of Mamluk muq\u1e6da\u02bfs. These documents are preserved in the \nPapyrus Collection (Papyrussammlung) of the Austrian National Library in Vienna. They \nare mostly endorsed petitions or decrees, which shed light on the role muq\u1e6da\u02bfs played \nin the administration of justice in the regions over which they had authority. Werner \nDiem published a number of these documents in his volume of so-called \u201cofficial letters\u201d \n\n6.  See, e.g., Fr\u00e9d\u00e9ric Bauden, \u201cDu destin des archives en Islam: Analyse des donn\u00e9es et \u00e9l\u00e9ments de r\u00e9ponse,\u201d \nin La correspondance entre souverains, princes et cit\u00e9s-\u00e9tats: Approches crois\u00e9es entre l\u2019Orient musulman, \nl\u2019Occident latin et Byzance (XIIIe\u2013d\u00e9but XVIe si\u00e8cle), ed. Denise Aigle and St\u00e9phane P\u00e9quignot, 27\u201349 (Turnhout: \nBrepols, 2013); Petra Sijpesteijn, \u201cThe Archival Mind in Early Islamic Egypt: Two Arabic Papyri,\u201d in From \nal-Andalus to Khurasan: Documents from the Medieval Muslim World, ed. Petra Sijpesteijn et al., 163\u201386 (Leiden: \nBrill, 2007); Julien Loiseau, \u201cLe silence des archives: Conservation documentaire et historiographie de l\u2019\u00c9tat dans \nle sultanat mamelouk (XIIIe\u2013XVI si\u00e8cle),\u201d in L\u2019autorit\u00e9 de l\u2019\u00e9crit au Moyen \u00c2ge: Orient-Occident, ed. Soci\u00e9t\u00e9 \ndes Historiens M\u00e9di\u00e9vistes de l\u2019Enseignement Sup\u00e9rieur Public (SHMESP), 285\u201398 (Paris: Publications de la \nSorbonne, 2009); Tamer El-Leithy, \u201cLiving Documents, Dying Archives: Towards a Historical Anthropology of \nMedieval Arabic Archives,\u201d Al-Qan\u1e6dara 32, no.", "start_char_idx": 7216, "end_char_idx": 10755, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7d508805-fae2-465e-a06c-e54f2bc1ad43": {"__data__": {"id_": "7d508805-fae2-465e-a06c-e54f2bc1ad43", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b9b62799-414f-497d-89fe-8b4581fe0da2", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "50658da6abd4632fc10925907b515f22e9373edb498ba3cd70e11a82216ad32a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aa5049db-d253-40d7-b044-dac6af82006c", "node_type": "1", "metadata": {}, "hash": "22c043199a37fb0d672fdd68dc14f39c2283632dc4671e0a864448a7a8d589d6", "class_name": "RelatedNodeInfo"}}, "text": "2 (2011): 389\u2013434; Maaike van Berkel, \u201cReconstructing Archival \nPractices in Abbasid Baghdad,\u201d Journal of Abbasid Studies 1 (2014): 7\u201322; Hirschler, \u201cFrom Archive to Archival \nPractices\u201d; Marina Rustow, The Lost Archive: Traces of a Caliphate in a Cairo Synagogue (Princeton, NJ: \nPrinceton University Press, 2020); Daisy Livingston, \u201cManaging Paperwork in Maml\u016bk Egypt (c. 1250\u20131517): A \nDocumentary Approach to Archival Practices\u201d (PhD diss., SOAS, University of London, 2019).\n\n7.  Fr\u00e9d\u00e9ric Bauden, \u201cThe Recovery of Maml\u016bk Chancery Documents in an Unsuspected Place,\u201d in The \nMamluks in Egyptian and Syrian Politics and Society, ed. Michael Winter and Amalia Levanoni, 59\u201376 (Leiden: \nBrill, 2004); Konrad Hirschler, \u201cDocument Reuse in Medieval Arabic Manuscripts,\u201d Comparative Oriental \nManuscript Studies Bulletin 3, no. 1 (2017): 33\u201344.\n\n8.  E.g., El-Leithy, \u201cLiving Documents,\u201d 426.\n9.  Rustow, Lost Archive, esp. 6.\n\n\n\n349  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n(amtliche Briefe), where he flagged the connections of multiple documents to individual \nnamed amirs, extrapolating that they represent the traces of document collections that \nwere at some point archived together.10 These published documents formed some of the \nkey sources Hirschler used to assert the archival importance of the amir\u2019s d\u012bw\u0101n.11 The \nspecific archival and documentary practices attested by the original material have not, \nhowever, earned comment. In this article, I address this by exploring the life cycles of these \ndocuments. I identify \u201cdossiers\u201d of documents issued by the same few amirs\u2014groups of \ndocuments that belonged, at one stage, to the broader documentation of an amir\u2019s d\u012bw\u0101n.12 \nIn addition, I consider further individual documents that belong to the same genres and \nadministrative milieus. The article has two main goals: first, to contribute to the ongoing \nbroader discussion of documentary life cycles, and second, to add further substance to our \nunderstanding of Mamluk iq\u1e6d\u0101\u02bf holders\u2019 administrative activities and the roles played by \ntheir offices outside the capital in the generation and preservation of paperwork. \n\nThe origin of the material in the Vienna collection poses some difficulties, particularly \nfor those interested in practices of archiving. This collection owes its origins to the massive \nupsurge of interest in Egyptian antiquities that developed during the nineteenth century \nalongside European colonial intervention in the country. Mounting \u201carchaeological fervor\u201d \nled to increasing efforts to gain control of archaeological sites, especially after the British \noccupation, and many documents obtained from these sites were shipped to European \ncollections.13 The Vienna collection was supplied by documents that emerged from several \nlarge archaeological finds, notably those in the Fayy\u016bm oasis, around 80 km southwest of \nCairo, and in the district of Ashm\u016bnayn, located in the Nile Valley around 300 km south of \nthe capital.14 Subsequent excavations continued to produce large numbers of documents, \nmany of them derived from these same two locales, and the collection was also fed by \nthe flourishing antiquities market.15 The collection thus contains an enormous number \n\n10.  Werner Diem, Arabische amtliche Briefe des 10. bis 16 Jahrhunderts aus der \u00d6sterreichischen \nNationalbibliothek in Wien (Wiesbaden: Harrassowitz, 1996), 3.\n\n11.  Hirschler, \u201cFrom Archive to Archival Practices,\u201d 21\u201326.\n12.  My use of the term \u201cdossier\u201d is close to that recently proposed by Jean-Luc Fournet, who defined it as \n\na \u201csubset\u201d of a contemporary archive: Jean-Luc Fournet, \u201cArchives and Libraries in Greco-Roman Egypt,\u201d in \nManuscripts and Archives: Comparative Views on Record-Keeping, ed.", "start_char_idx": 10756, "end_char_idx": 14490, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aa5049db-d253-40d7-b044-dac6af82006c": {"__data__": {"id_": "aa5049db-d253-40d7-b044-dac6af82006c", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7d508805-fae2-465e-a06c-e54f2bc1ad43", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "43f25b08bdd3f39dc43531fc1a07c85e7a9b8d31a2ee7e7bd572cecf3fff29d7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "de3baf24-2075-4012-9028-3c26952a25c8", "node_type": "1", "metadata": {}, "hash": "2d9eb4eea979741d9abae9c623f3e971005f163e47f700b28c4c2944abd3dfc0", "class_name": "RelatedNodeInfo"}}, "text": "Alessandro Bausi et al., 171\u201399 (Berlin: De \nGruyter, 2018). This departs from earlier definitions, which see dossiers as corpora brought together by modern \nscholars. See Katelijn Vandorpe, \u201cArchives and Dossiers,\u201d in The Oxford Handbook of Papyrology, ed. Roger S. \nBagnall, 216\u201355 (Oxford: Oxford University Press, 2009), 218.\n\n13.  H\u00e9l\u00e8ne Cuvigny, \u201cThe Finds of Papyri: The Archaeology of Papyrology,\u201d in Bagnall, Oxford Handbook of \nPapyrology, 30\u201358, esp. 30\u201338.\n\n14.  For the find and acquisition history of the collection, see Helene Loebenstein, \u201c\u2018Papyrus Erzherzog \nRainer\u2019: Zur Papyrussammlung der \u00d6sterreichischen Nationalbibliothek; 100 Jahre sammeln, bewahren, \nedieren,\u201d in Die Papyrussammlung der \u00d6sterreichischen Nationalbibliothek: Katalog der Sonderausstellung 100 \nJahre Papyrus Erzherzog Rainer, ed. Helene Loebenstein and Hermann Harrauer, 3\u201339 (Vienna: \u00d6sterreichische \nNationalbibliothek, 1983), esp. 4\u20136, 27.\n\n15.  For a recent study of the vagaries of the nineteenth- and early twentieth-century antiquities market, \nalbeit with an Egyptological focus, see Fredrik Hagen and Kim Ryholt, The Antiquities Trade in Egypt 1880\u20131930: \nThe H. O. Lange Papers (Copenhagen: Det Kongelige Danske Videnskabernes Selskab, 2018), esp. 164\u201382.", "start_char_idx": 14491, "end_char_idx": 15747, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "de3baf24-2075-4012-9028-3c26952a25c8": {"__data__": {"id_": "de3baf24-2075-4012-9028-3c26952a25c8", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aa5049db-d253-40d7-b044-dac6af82006c", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "d9e46bc9459a2cfb25ff379247566de5b05defcd1f98bba2d1202694c238fa17", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e3d59c93-f148-4d01-856d-ed85ea64c525", "node_type": "1", "metadata": {}, "hash": "6aae3ba0bf8cf0df2e8f164083824faa07bb95f9556f3d6ff2be8ea3d7015eb0", "class_name": "RelatedNodeInfo"}}, "text": "164\u201382.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Paperwork of a Mamluk Muq\u1e6da\u02bf  \u2022  350\n\nof documents and fragments, including well over 30,000 Arabic paper documents, many \nof which are difficult or impossible to contextualize geographically. Complicating this \nunpromising situation further, large numbers of nineteenth- and twentieth-century \nEgyptian documents were found in excavations of ancient and medieval rubbish heaps, \nwhere the documents had been disposed of by their medieval or ancient owners. Such \norigins hardly seem indicative of careful archiving by the documents\u2019 original custodians. \nDespite this, these excavations tended to unearth documents in bulk, and some collections \nof papers were found in baskets, suggesting that they were brought to the rubbish heap en \nmasse to be disposed of.16 The implication is that the documents were accumulated before \nbeing at some point deemed useless or irrelevant and thrown away. There is no direct \nevidence that the particular documents I examine in this article were unearthed from such \na rubbish heap. Nonetheless, given the history of the Vienna collection, this is probably the \nkind of backdrop that we should envisage for their preservation to the modern day.17\n\nThe preservation context of these documents is therefore inescapably problematic.  \nIt dictates methodological necessities that can limit our ability to draw firm conclusions, \nand we must exercise constant caution, for instance when dating and ascribing provenance \nto documents. Despite this, I contend that the documents\u2019 problematic provenance also \nraises valuable possibilities. Their apparently accidental preservation and the deliberate \nmethod of their disposal serve to highlight the non-static nature of these documents, \nrevealing a progression through multiple stages over the course of their lives. Unlike \nmaterial that has been carefully looked after over the course of the intervening centuries, \nthese documents demonstrate traces of use, reuse, and abandonment; care and also lack \nof care. They thus offer us a relatively complete picture of the treatment of documents by \nthe various individuals and institutions that were involved in their contemporary creation, \nuse, and archiving. Like the Geniza documents in Rustow\u2019s recent study, these documents \noffer a full view of a messy documentary life cycle, unobstructed by processes of archival \nrationalization.18\n\nRather than attempting to identify specific archival sites or formal archival practices \nthat in this corpus may be unrecoverable, in what follows I use these documents to \ncomment on the larger documentary ecology, to borrow Rustow\u2019s expression. Specifically, \nI explore the afterlives of these documents: the stages they went through after their initial \nproduction and use. In this enterprise, the materiality of the extant documents represents \nmy most valuable methodological tool. In the first section I delineate the corpus under \nconsideration, through which we can gain some grasp of the historical and administrative \nbackdrop to the documents and their life cycles. I then identify and explore in turn three \nstages of the documents\u2019 afterlives: their archiving, their reuse, and their eventual disposal. \nFinally, I offer some reflections on what this life cycle can tell us about the nature of the \nspaces in which such documents were preserved. Ultimately, I argue that the afterlives of \n\n16.  Cuvigny, \u201cFinds of Papyri,\u201d 50\u201353.\n17.  The archaeological origins of many of these documents are clearly perceptible in the soil that still \n\nadheres to their surfaces.\n18.  Rustow, Lost Archive, e.g., 8, 54.", "start_char_idx": 15740, "end_char_idx": 19375, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e3d59c93-f148-4d01-856d-ed85ea64c525": {"__data__": {"id_": "e3d59c93-f148-4d01-856d-ed85ea64c525", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "de3baf24-2075-4012-9028-3c26952a25c8", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "d1121b2b37077f88eae9ef7532c04b1f7289873c8ed7b50ded3c7aab15e7b00a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5fd45bc5-2ea2-46b1-83c6-7ba1411bd049", "node_type": "1", "metadata": {}, "hash": "8435877e2de4d403899ad76148d3506d226fb4e44d2d5d858a4f06c14df77681", "class_name": "RelatedNodeInfo"}}, "text": "351  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nthese documents reveal a continual shifting in the value attributed to documents by their \ncustodians, manifest above all in the material ways in which they were used and preserved. \nReflecting on the potential of these afterlives to shed light on the archival spaces of the \nmuq\u1e6da\u02bf\u2019s administration, I highlight the phenomenon of casual storage, which I term in \nthis article \u201cdocuments lying around,\u201d the significance of which extends beyond this small \ncorpus.\n\nIn the analysis of a corpus such as this one, one cannot avoid some speculation.  \nI would nonetheless argue that this kind of analysis, even if speculative, is an indispensable \ntool. Without allowing conjecture, source material of this nature, which is not only \nhighly understudied19 but also fragmentary and difficult to contextualize, would simply \nremain untapped. Instead of offering firm conclusions, I thus aim to flag the phenomena \nthese documents reveal, and in so doing to flesh out our meager understanding of the \ndocumentary and archival contexts in which their lives played out. For the purposes of \nthis special dossier it seems to me fitting to contribute something with many empty holes, \nwhich I have no doubt Michael Cook, and all the members of the Holberg Seminar, would \nhave risen to the task of filling.\n\nThe Muq\u1e6da\u02bfs\u2019 Documents and Their Afterlives\n\nThe documents used in this article are connected to processes of petition and response. \nPetitions were submitted to amirs to lodge requests or complaints, and amirs responded \nin one of two ways: by endorsing the petition with a rescript, that is, an official response \ndrafted on the reverse side of the petition; or with a decree written on a separate support. \nDocuments of these genres are, compared with many of the other genres held in the Vienna \ncollection, relatively easy to contextualize. Where the full text of a petition or decree \nsurvives, place-names are often included. When the names of amirs can be found, the \npractice of deriving honorific nisbas from the names of the sultans they served sometimes \nmakes it possible to date documents to a particular sultan\u2019s reign.20 In addition, the naming \nof amirs allows us to identify dossiers of documents issued by the same amir. \n\nThe dossiers I am using thus consist of sets of decrees and endorsed petitions that can be \nfirmly connected to one or several individual amirs, with most datable examples originating \naround the turn of the eighth/fourteenth century. The most substantial such dossier (the \nal-Azk\u0101 dossier) contains a group of decrees issued on the authority of a certain Jam\u0101l \nal-D\u012bn Y\u016bsuf al-Azk\u0101 along with documents issued by his two sons, Bah\u0101\u02be al-D\u012bn A\u1e25mad  \nb. al-Azk\u0101 and \u02bfAl\u0101 al-D\u012bn \u02bfAl\u012b b. al-Azk\u0101.21 Many of these decrees are written on the verso \nof the petitions to which they respond, and the place-names that are mentioned refer to \n\n19.  The Arabic papyrology research community has largely focused on the early Islamic period in Egypt, \nmeaning that later Arabic material represents one of the most underutilized parts of the Vienna collection.\n\n20.  Diem, Arabische amtliche Briefe, 7\u20138.\n21.  In the catalog for the exhibition of the Vienna collection that took place in 1894, Josef von Karabacek \n\nread this signature as the nisba al-Karak\u012b: Josef von Karabacek, Papyrus Erzherzog Rainer: F\u00fchrer durch die \nAusstellung (Vienna: H\u00f6lder, 1894); Diem offered the reading al-Azk\u0101 instead: Diem, Arabische amtliche Briefe, \n240.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Paperwork of a Mamluk Muq\u1e6da\u02bf  \u2022  352\n\nlocations within the district of Ashm\u016bnayn.", "start_char_idx": 19379, "end_char_idx": 23019, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5fd45bc5-2ea2-46b1-83c6-7ba1411bd049": {"__data__": {"id_": "5fd45bc5-2ea2-46b1-83c6-7ba1411bd049", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e3d59c93-f148-4d01-856d-ed85ea64c525", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "71d3f8239756702345940ecdefe2153c723c051559e4ad2f0f9b289cea8357f5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6f0abf28-ea76-461b-b7d4-8c61321800b5", "node_type": "1", "metadata": {}, "hash": "fbf75d28b3779833f223e34f0f9f2aa76f05a0997b78cd139e33b1cefa8dff1d", "class_name": "RelatedNodeInfo"}}, "text": "The respective titles of these three individuals, \nal-malak\u012b al-n\u0101\u1e63ir\u012b for Y\u016bsuf and A\u1e25mad and al-malak\u012b al-mu\u1e93affar\u012b for \u02bfAl\u012b, allow these \ndocuments to be dated to the period of the second sultanate of al-N\u0101\u1e63ir Mu\u1e25ammad (698\u2013\n708/1299\u20131309) and that of his successor al-Mu\u1e93affar Baybars II (708\u20139/1309\u201310).22 Diem \nedited ten documents connected to these three related individuals.23 I was able to identify \nseveral more documents belonging to this dossier among the unpublished material in \nthe Vienna collection. These include four documents issued by Y\u016bsuf,24 three by A\u1e25mad,25 \nand one by \u02bfAl\u012b,26 all identifiable on the basis of their distinctively written signatures and \nofficial titles. The entire dossier thus comprises eighteen documents, a substantial number \nconsidering the challenges of connecting documents within the Vienna collection. The \ncollection also contains several other, much smaller dossiers of similar documents: three \ndocuments connected to a certain Bah\u0101\u02be al-D\u012bn, also based in Ashm\u016bnayn, probably around \nthe same time (the Bah\u0101\u02be al-D\u012bn dossier),27 and a later dossier of an amir known as al-B\u016bsh\u012b \nbased in the Fayy\u016bm region.28\n\nThese dossiers are complemented by a more disparate and unwieldy set of documents \nthat represent similar genres, also recording the administrative activities of amirs, but \nthat cannot be so easily connected to each another and are often fragmentary. Through \nfamiliarity with better-preserved and contextualized examples of documents, one begins \nto recognize the documentary features, formulary, and scripts of these genres, which \neventually makes it possible to incorporate these decontextualized or fragmentary examples \nwithin the corpus. Locating the surviving dossiers against the background of larger numbers \nof similar though less easily contextualized documents allows us to extend arguments \nbeyond the individual samples surviving in the dossiers and to identify the wider currency \nof the practices they reveal.29\n\nThese extant documents, though clearly constituting just a micro-sample, provide \nimportant evidence of the activities of amirs in local administration. It should be noted that \nthe majority of these documents do not explicitly specify that the amir in question held an \niq\u1e6d\u0101\u02bf. Nonetheless, the details of the amirs\u2019 responsibilities and activities that emerge from \nthe documents, as well as the wider picture of the various agents in the region with whom \nthey communicated, suggest strongly that they were indeed muq\u1e6da\u02bfs, as they tally closely \n\n22.  Diem, Arabische amtliche Briefe, 240\u201342.\n23.  A Ch 12502; 25677; 10809; 15499; 11584; 25676; 25674; 23075; 16220; 2007. Published in ibid., nos. 50\u201359. \n24.  A Ch 12503; 15915; 25672; 25675. Diem briefly notes the details of these four documents in his introduction \n\nto Y\u016bsuf al-Azk\u0101\u2019s documents but does not deem them worthy of full critical edition, no doubt because of their \nfragmentary nature. Ibid., 240.\n\n25.  A Ch 6249; 12531; 25966.\n26.  A Ch 6239.\n27.  A Ch 366; 5864; 25673c. The latter document is published in Diem, Arabische amtliche Briefe, no. 6. For a \n\nmore detailed expos\u00e9 of these dossiers see Livingston, \u201cManaging Paperwork,\u201d 169\u201373, 256\u201360.\n28.  A Ch 17306; 24993. Published in Diem, Arabische amtliche Briefe, nos. 7\u20148.\n29.  A full list of the documents that I have consulted in the writing of this article can be found at the \n\nbeginning of the bibliography.", "start_char_idx": 23020, "end_char_idx": 26453, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6f0abf28-ea76-461b-b7d4-8c61321800b5": {"__data__": {"id_": "6f0abf28-ea76-461b-b7d4-8c61321800b5", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5fd45bc5-2ea2-46b1-83c6-7ba1411bd049", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "80dcc85fb4a1c9202d3a270ef93fd5b79325271e76e9994ef741a1f7af6865ab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2ce80633-9dc6-432a-985c-5d08fd0711fd", "node_type": "1", "metadata": {}, "hash": "286d3d0c6976e18184add60f92a9b50030bdf7021bc0e94cfee52f01644b3501", "class_name": "RelatedNodeInfo"}}, "text": "353  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nwith accounts in the contemporary narrative literature.30 The amirs who appear in these \ndocuments are almost certainly rather junior, unlike the high-ranking muq\u1e6da\u02bfs who surface \nin other contemporary sources.31 The surviving documents are particularly expansive on \nthe role of these amirs in the administration of justice, an aspect of the muq\u1e6da\u02bf\u2019s activities \nabout which we know little from the contemporary literature. Many of the petitions, for \ninstance, show locals complaining of crimes against them\u2014cases of murder32 and theft33\u2014\nand requesting that the amir begin the process of securing justice. The documents in the \nal-Azk\u0101 and Bah\u0101\u02be al-D\u012bn dossiers show the amirs responding to petitioners in villages \nscattered around the administrative district of Ashm\u016bnayn, presumably the locales where \nthey held iq\u1e6d\u0101\u02bf units.34 The dossiers and individual documents are thus fertile ground for \nexplorations of the involvement of muq\u1e6da\u02bfs in the day-to-day concerns of local communities, \nparticularly among the lower ranks about which less in known from the narrative and \nadministrative literature.\n\nThe documentary lives that I seek to examine through this corpus strongly reflect the \ngeographical realities of iq\u1e6d\u0101\u02bf holding. They seem to have been documents whose raison \nd\u2019\u00eatre was mobility.35 Petitions were ordinarily drawn up outside the sphere of the amirs \nand their d\u012bw\u0101ns on behalf of petitioners, while the responding decrees would be written \nby the amirs\u2019 secretaries or scribes. This much is clear from the different scripts used \nfor the petitions and their responding decrees: whereas petitions are mostly written in \nlegible and practiced handwriting, they are not the chancery-trained hands used for the \nresponding decrees, some of which seem to have been written by the same unnamed \nindividuals (compare recto and verso on Fig. 1).36 After their initial submission, then, the \nlives of these documents converged in the amirs\u2019 administrative circles. Responding decrees \nwere not addressed to the petitioners themselves. Instead, the amirs usually addressed \nlocal shaykhs or representatives, who were charged with acting on the amirs\u2019 commands, \nsummoning those accused of crimes to meet justice or compelling recalcitrant peasants to \npay taxes of various kinds. As Hirschler has argued, the address of these decrees implies \nthat the documents, though centered on the amir\u2019s d\u012bw\u0101n, \u201ccirculated\u201d within broader \nadministrative networks in which the amirs were active.37 Traces of their intrinsic mobility \nsurvive in peculiar remarks written in their margins, which usually specify an individual \ncharged with their delivery. At times the note refers to \u201ca soldier as messenger\u201d (jund\u012b ras\u016bl \n\n30.  Livingston, \u201cManaging Paperwork,\u201d 169\u201379; Hirschler, \u201cFrom Archive to Archival Practices,\u201d 25\u201326. See \nalso Rapoport, Rural Economy, 144.\n\n31.  For the hierarchy of muq\u1e6da\u02bfs, albeit in an Ayyubid context, see Rapoport, Rural Economy, esp. 149\u201355.\n32.  A Ch 16220.\n33.  A Ch 366; 12502; 25676.\n34.  For the distribution of iq\u1e6d\u0101\u02bf units, see Rapoport, Rural Economy, 144\u201349.\n35.  Processes of petition and response are, of course, always to some extent characterized by mobility. For \n\ndecrees, for instance, see Rustow, Lost Archive, e.g., 267\u201368.\n36.  See similar comments on the scripts of Fatimid petitions: Marina Rustow, \u201cThe Fatimid Petition,\u201d Jewish \n\nHistory 32 (2019): 351\u201372.\n37.  Hirschler, \u201cFrom Archive to Archival Practices,\u201d 26.", "start_char_idx": 26457, "end_char_idx": 29980, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2ce80633-9dc6-432a-985c-5d08fd0711fd": {"__data__": {"id_": "2ce80633-9dc6-432a-985c-5d08fd0711fd", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6f0abf28-ea76-461b-b7d4-8c61321800b5", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "76b6aa5422084e5eec91e8d0667a7b8a927d5bc3624812f7d3409ce8abe677cd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "18891136-ad9b-4362-bf12-4aebb132b3f3", "node_type": "1", "metadata": {}, "hash": "0a576023a6dbe71f78494aa775353d28f5cdd5d3651b44c822fad8828fc3f40b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Paperwork of a Mamluk Muq\u1e6da\u02bf  \u2022  354\n\nor jund\u012b s\u0101\u02bf\u012b);38 others mention simply \u201ca soldier\u201d (jund\u012b),39 \u201ca young soldier\u201d (jund\u012b \u1e63ab\u012by),40 \nor just \u201ca messenger\u201d (s\u0101\u02bf\u012b).41 This feature is present in both the dossiers identified above \nand in several individual documents and fragments from both Ashm\u016bnayn and Fayy\u016bm, \nand it thus seems to represent part of a consistent documentary procedure used in the \nd\u012bw\u0101ns of amirs in different parts of Egypt. Whether the surviving original documents were \nthemselves sent out to the amirs\u2019 various contacts is not clear. These documents might \ninstead be the \u201carchival\u201d copies, with the marginal delivery notes representing official \nverification that copies had in fact been sent out to the relevant personnel.42 Either way, \nthese documentary practices highlight the dispersed geographical realities of the muq\u1e6da\u02bfs\u2019 \nadministration.\n\nFigure 1: Endorsed petition from the al-Azk\u0101 dossier containing Y\u016bsuf al-Azk\u0101\u2019s \ndistinctive signature (A Ch 25677); petition on recto (left) and rescript on verso (right). \n(Photograph: Papyrussammlung, \u00d6sterreichische Nationalbibliothek)\n\n38.  Jund\u012b ras\u016bl in two of the three documents in the Bah\u0101\u02be al-D\u012bn dossier; also in A Ch 16196. I suspect that \nthis latter document also belongs to the Bah\u0101\u02be al-D\u012bn dossier, though it is too fragmentary to allow confirmation. \nJund\u012b s\u0101\u02bf\u012b in one document in the al-Azk\u0101 dossier: A Ch 16220. Diem\u2019s translation reads \u201cEin Soldat als Bote/\nEilbote\u201d: e.g., Diem, Arabische amtliche Briefe, 271.\n\n39.  A Ch 17306.\n40.  A Ch 12495.\n41.  A Ch 25677. See Fig. 1, above. The pen stroke below s\u0101\u02bf\u012b may be a r\u0101\u02be (\u0631) , perhaps an abbreviation of ras\u016bl.\n42.  The addition of these delivery remarks seems to serve a kind of verification purpose, being added to the \n\nsupport in the same thick pen used for the amir\u2019s signature. See Livingston, \u201cManaging Paperwork,\u201d 193\u201394.", "start_char_idx": 29984, "end_char_idx": 31892, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "18891136-ad9b-4362-bf12-4aebb132b3f3": {"__data__": {"id_": "18891136-ad9b-4362-bf12-4aebb132b3f3", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2ce80633-9dc6-432a-985c-5d08fd0711fd", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "adbe0bac258a0e44700ada5811e4179f23e13e277107434048e78b6e63dd7906", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7a0efb4a-eb07-4c24-8b81-d6464bf0ff8c", "node_type": "1", "metadata": {}, "hash": "b978f0170e1bf0851850e8662120bcbd7313bedd77b55247d0103abc94affc56", "class_name": "RelatedNodeInfo"}}, "text": "355  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe textual content of this corpus of endorsed petitions and decrees thus reveals an \nextended documentary life cycle. Nevertheless, none of the stages I have discussed\u2014the \nsubmission of the petition, the response in the decree, the \u201ccirculation\u201d among the amir\u2019s \nadministrative partners in the region\u2014can be considered part of the documents\u2019 afterlives, \nthe focus of this article. Afterlife can be an ambiguous term. The responses drafted on the \nverso of the petitions might, after all, be considered to belong to the afterlife of the original \ndocuments.43 I contend, however, that the rescript represented an intrinsic function of the \ninitial text, despite constituting a separate phase in the document\u2019s material life.44 It was \nnot, therefore, part of its afterlife. In this article, I use the term afterlife to refer to all stages \nthat took place after the completion of the initial functions for which the textual content \nof the document was produced. In the case of the decrees issued by amirs, this function \nwas essentially a communicative one, ordering others to implement the decisions they had \nmade.45 Once this was done, the main purpose of the document was fulfilled, and it is from \nthis point onward that we can speak of its afterlife. To glimpse these stages, we must leave \nthe textual content behind, looking instead to the documents\u2019 materiality.\n\nIf we combine all the stages that are visible within the corpus used here, I see the typical \nlife cycle of a single document to be made up of the following phases: \n\n1) The drawing up of the petition. This took place outside the amir\u2019s d\u012bw\u0101n. The petition \nwas then presented to the amir.\n\n2) The drawing up of the responding decree on the verso of the petition. This was \ncarried out by the scribes in the amir\u2019s d\u012bw\u0101n, visible to us from the trained, if highly \ncursive, chancery-style hands used.\n\n3) The circulation of the decree, or a copy thereof, among the amir\u2019s relevant contacts \nin the region.\n\n4) The document\u2019s archiving.\n\n5) The reuse of the document\u2019s material support.\n\n6) The document\u2019s deliberate destruction and disposal.\n\n7) Preservation until the modern day.\n\n43.  Christian Sassmannshausen, for instance, defines the use of late Ottoman sijills in a court setting as \nan afterlife, even though this could be considered one of the main purposes for which such documents were \nproduced. Christian Sassmannshausen, \u201cMapping Sijill Landscapes: Family Monitoring and Legal Procedure \nin Late Ottoman Tripoli,\u201d in Lire et \u00e9crire l\u2019histoire ottomane, ed. Vanessa Gu\u00e9no and Stefan Knost, 173\u2013206 \n(Beirut: Institut fran\u00e7ais du Proche-Orient, 2015), 180\u201381.\n\n44.  That is, through the addition of a new text on its verso.\n45.  See also Christian M\u00fcller, Der Kadi und seine Zeugen: Studie der mamlukischen \u1e24aram-Dokumente aus \n\nJerusalem (Wiesbaden: Harrassowitz, 2013), 137\u201340.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Paperwork of a Mamluk Muq\u1e6da\u02bf  \u2022  356\n\nThis outline is clearly schematic and does not address the transitions between the \ndifferent phases, discussed below. Not all documents found within the corpus underwent \nevery one of these stages. Not all decrees were drafted on the verso of a petition; in such \ncases stage 2 represents the beginning of a document\u2019s life. Many of the documents do not \ndisplay clear signs of reuse (stage 5), and some do not show signs of deliberate disposal \n(stage 6). Nonetheless, each of these stages emerges with some clarity within the corpus, \nand several extant documents exhibit evidence of them all.\n\nAccording to the definition I have adopted, stages 4\u20137 constitute the document\u2019s afterlife. \nStage 7, its preservation until the modern day, represents the broad backdrop against \nwhich we must situate each document\u2019s survival.", "start_char_idx": 31896, "end_char_idx": 35719, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7a0efb4a-eb07-4c24-8b81-d6464bf0ff8c": {"__data__": {"id_": "7a0efb4a-eb07-4c24-8b81-d6464bf0ff8c", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "18891136-ad9b-4362-bf12-4aebb132b3f3", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "f40cfb4e237ceaf318b319354415567d122493e2db75633206c5eab772f66ece", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "38aa35ef-71c3-4d9c-a63f-26301f0837e5", "node_type": "1", "metadata": {}, "hash": "696a7d06bb42bf62a530d953f7b581fe7ae68c9ef0ecede8d8e78d6306d85c0d", "class_name": "RelatedNodeInfo"}}, "text": "Though it offers our firmest evidence \nthat dossiers were at some point preserved together, it provides only limited insights into \nthe documents\u2019 contemporary lives. It is therefore the three penultimate stages (4\u20136) that \nconstitute the focus of the next part of this article. I address these stages in turn, exploring \nthe material features the documents provide as evidence for each: the deliberate archiving \nof documents, their reuse, and their eventual disposal. \n\nArchiving: The \u201cBundle Archive\u201d\n\nThe deliberate archiving of the petitions and decrees that make up this corpus is \nundoubtedly the most intangible phase in the documents\u2019 lives. The documents do not show \nsigns of archiving comparable to those that mark other extant documentary corpora. They \ndo not contain the traces of formal recordkeeping in separate register archives that can be \nfound on decrees issued by the chanceries of the Mamluk sultans and their predecessors.46 \nNor do they display any other notable traces of techniques designed to assist in their \nsystematic storage and later retrieval, such as the archival filing notes present on legal \ndocuments from the \u1e24aram al-Shar\u012bf corpus of seventh-/fourteenth-century Jerusalem47 or \non deeds related to waqf endowments from Mamluk Cairo.48 It may be tempting, then, to \nsuggest that these documents were simply not archived at all. \n\nSuch an argument ex silentio is, however, problematic. The fact that we know little \nabout the muq\u1e6da\u02bfs\u2019 administration as an archival context does not mean that it was not one. \n\n46.  For a concise discussion of registration in Fatimid chancery decrees, see Samuel M. Stern, F\u0101\u1e6dimid \nDecrees: Original Documents from the F\u0101\u1e6dimid Chancery (London: Faber and Faber, 1964), 166\u201375; Geoffrey \nKhan, \u201cA Copy of a Decree from the Archives of the F\u0101\u1e6dimid Chancery in Egypt,\u201d Bulletin of the School of Oriental \nand African Studies 49, no. 3 (1986): 439\u2013453, esp. 451; Rustow, Lost Archive, esp. 349\u201352, 368\u201377. For Mamluk \ndocuments, see Samuel M. Stern, \u201cPetitions from the Maml\u016bk Period (Notes on the Maml\u016bk Documents from \nSinai),\u201d Bulletin of the School of Oriental and African Studies 29, no. 2 (1966): 247\u201349; Malika Dekkiche, \u201cLe Caire: \ncarrefour des ambassades; \u00c9tude historique et diplomatique de la correspondance \u00e9chang\u00e9e entre les sultans \nmamlouks circassiens et les souverains timourides et turcomans (Qara Qoyunlu\u2013Qaramanides) au XVe s. d\u2019apr\u00e8s \nle ms. ar. 4440 (BnF, Paris)\u201d (PhD diss., University of Li\u00e8ge, 2011), 389\u201390. For register archives in Mamluk Cairo, \nsee Hirschler, \u201cFrom Archive to Archival Practices,\u201d 12\u201317.\n\n47.  See M\u00fcller, Der Kadi, e.g., 197\u201398; Livingston, \u201cManaging Paperwork,\u201d esp. 141\u201346.\n48.  Livingston, \u201cManaging Paperwork,\u201d esp. 71\u201372; Daisy Livingston, \u201cDocumentary Constellations in Late-\n\nMaml\u016bk Cairo: Property- and Waqf-related Archiving on the Eve of the Ottoman Conquest of Egypt,\u201d Itinerario, \nforthcoming.", "start_char_idx": 35720, "end_char_idx": 38642, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "38aa35ef-71c3-4d9c-a63f-26301f0837e5": {"__data__": {"id_": "38aa35ef-71c3-4d9c-a63f-26301f0837e5", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7a0efb4a-eb07-4c24-8b81-d6464bf0ff8c", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "4208047a12331bfb37f9227dd88c9390b1a938ae1dd2b2da6e2b6d0ec09791af", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "21eeda5c-48cc-4f90-be82-34e32bc154fe", "node_type": "1", "metadata": {}, "hash": "a5d6c13b7f6cf3eb95a43614287b7048d6c5cb0a4abd83d1252b3ef9203ee016", "class_name": "RelatedNodeInfo"}}, "text": "357  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nIn my view, these documents are, in fact, better viewed against the background of other, \nsimpler methods of archiving that are well attested across the papyrological corpus: what \nI designate \u201cbundle archives.\u201d As the name suggests, these are collections of documents in \nwhich each piece was tightly folded and which were held together by various means. Bundle \narchiving seems to have been particularly common for collections of documents that might \nbe termed family or business archives.49 One particularly well-contextualized example is the \nrecently published archive of the Ban\u016b Bif\u0101m, an eleventh-century Christian landowning \nfamily living in the Fayy\u016bm region. This archive, containing Arabic legal documents, tax \nreceipts, and business letters, was unearthed in the excavation of the Naql\u016bn monastery in \neastern Fayy\u016bm, situated in domestic buildings adjoining the church.50 The legal deeds that \nwere written on parchment were rolled and stored within a leather pouch, while the tax \nreceipts, business letters, and remaining legal documents that were written on paper were \nfound in four small bundles of tightly folded documents, each wrapped in a strip of linen. \nThe packages of documents were themselves preserved in a large earthenware jar.51\n\nFew papyrological documents have been unearthed in such well-defined archival \ncircumstances. These archival techniques nonetheless provide a possible indicator of the \nway less easily contextualized documents may have been kept. This is because bundle \narchiving left material traces on the documents, many of which are still visible today. The \nlarge corpus of seventh-/thirteenth-century business letters, notes, and accounts found \nin the excavation of a house in Qu\u1e63ayr al-Qad\u012bm on the Red Sea coast offers a revealing \nexample. These documents relate closely to the activities of a family of businessmen and \nthus appear to have been part of a household business archive. Though discovered in a state \nthat strongly suggests their deliberate disposal, several of the individual documents show \nsigns of tight folding and some were even discovered tied with a cord.52 Though the folding \nof documents was also related to their delivery, with addresses of letters often written on \nthe outside of the folded document, the survival of bundles demonstrates that documents \nwere also preserved in this state. The archival evidence from the Ban\u016b Bif\u0101m and that \ngleaned from the Qu\u1e63ayr documents show that archival practices of this somewhat informal \nvariety prevailed in family, household, and business settings. \n\nThe material traces that bundle archiving left behind are shared by documents in all \nthe amirs\u2019 dossiers examined here as well as by many of the other individual documents \nand fragments emerging from this administrative context. Almost all of these documents \nshow signs of having been tightly horizontally folded, and given the patterns of accidental \ndamage such as wormholes on the documents, it is certain that many were preserved folded \n(traces of horizontal folding are visible in Fig. 1 above). The implication, then, is that the \namirs also kept bundle archives. \n\n49.  See, for instance, Fournet, \u201cArchives and Libraries,\u201d 178.\n50.  Christian Gaubert and Jean-Michel Mouton, Hommes et villages du Fayyoum dans la documentation \n\npapyrologique arabe (Xe\u2013XIe si\u00e8cles) (Geneva: Droz, 2014), 3\u201311.\n51.  Ibid., 5\u20136; see also images of the bundles, 305\u20136.\n52.  Li Guo, Commerce, Culture, and Community in a Red Sea Port in the Thirteenth Century: The Arabic \n\nDocuments from Quseir (Leiden: Brill, 2004), esp. 108, 113, 115 (plates 2\u20133).", "start_char_idx": 38646, "end_char_idx": 42326, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "21eeda5c-48cc-4f90-be82-34e32bc154fe": {"__data__": {"id_": "21eeda5c-48cc-4f90-be82-34e32bc154fe", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "38aa35ef-71c3-4d9c-a63f-26301f0837e5", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "babf947bd9dbc8af56f134ac2e2fd177c528cfb1f5bba75111c4876c2350bd46", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "516d2c1e-348c-4d81-9e6b-f2c1c7240278", "node_type": "1", "metadata": {}, "hash": "9002721cbf481a2c3b2be67d641aabab32ea95c08894b60d9dea0999536bf378", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Paperwork of a Mamluk Muq\u1e6da\u02bf  \u2022  358\n\nThis method of archiving, though apparently rather informal, was presumably well suited \nto the purposes of muq\u1e6da\u02bfs, whose careers in regions such as Ashm\u016bnayn and Fayy\u016bm were \nby their very nature peripatetic and time-limited. Iq\u1e6d\u0101\u02bfs were, at least theoretically, not \ninheritable,53 and amirs were usually granted multiple small portions in different locales.54 \nBundle archives would have been easy to transport from place to place or to preserve \nin an office, however rudimentary. This method of archiving also corresponded to the \nfunction of these particular documents, which was an immediate, communicative one. \nThe need to refer to the documents after the commands they contained had been carried \nout was probably limited.55 Ease of access was not, therefore, a priority in a bundle archive \nof this kind of material. Endorsements of petitions were certainly not the only kind of \ndocumentation used in the amir\u2019s d\u012bw\u0101n, which would also have had to deal with records \nrelated to the amirs\u2019 other responsibilities, such as tax collection and the distribution of \nseed.56 Nonetheless, the immediacy and overwhelmingly practical value of the petition and \ndecree genres goes some way toward explaining the archival practices that we witness in \nsuch documents, determined above all by short-term needs.\n\nThe Reuse of Paper: Blazons and Snowflakes \n\nEvidence for the next stage in the documents\u2019 lives comes in the form of traces of reuse. \nBy the term \u201creuse\u201d I refer, above all, to the secondary use of the paper supports on which \ndocuments were originally written. Like the concept of a document\u2019s afterlife, the concept \nof reuse has potential to be a rather ambiguous one. If defined broadly, it could cover an \nenormous variety of practices occurring at various stages in a document\u2019s life. This could \ninclude predictable reuses that were part of the normative practices of producing these \ngenres of documents, such as the writing of a decree on the verso of an already-written \npetition. It also, however, includes less predictable reuses, which appear to have no clear \nconnection to the documents\u2019 initial uses. This second kind of reuse can be roughly equated \nwith the \u201crecycling\u201d of documents, also discussed in the scholarly literature, which implies \n \n\n53.  They were, however, sometimes handed down from father to son. For a concise discussion of this issue, see \nYossef Rapoport, Marriage, Money and Divorce in Medieval Islamic Society (Cambridge: Cambridge University \nPress, 2005), 21\u201322; Rabie, Financial System, 59\u201360; Jo van Steenbergen, Order out of Chaos: Patronage, Conflict \nand Mamluk Socio-Political Culture, 1341\u20131382 (Leiden: Brill, 2006), 78\u201382. Research on this question has largely \nfocused on individuals who were probably higher up the social ladder than were the amirs discussed in this \narticle. See, e.g., Ulrich Haarmann, \u201cThe Sons of Mamluks as Fief-Holders in Late Medieval Egypt,\u201d in Land \nTenure and Social Transformation in the Middle East, ed. Tarif Khalidi, 141\u201368 (Beirut: American University of \nBeirut Press, 1984); Ulrich Haarmann, \u201cJoseph\u2019s Law: The Careers and Activities of Mamluk Descendants before \nthe Ottoman Conquest of Egypt,\u201d in The Mamluks in Egyptian Politics and Society, ed. Thomas Philipp and \nUlrich Haarmann, 55\u201384 (Cambridge: Cambridge University Press, 1998) .\n\n54.  See, e.g., Rapoport, Rural Economy, esp. 149\u201350.\n55.  Rustow has likewise noted the \u201cshort contractual time\u201d of Fatimid decrees: Rustow, Lost Archive, e.g., \n\n317.\n56.  Sato, State and Rural Society, 84\u201391; Rapoport, Rural Economy, 155\u201364.", "start_char_idx": 42330, "end_char_idx": 45987, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "516d2c1e-348c-4d81-9e6b-f2c1c7240278": {"__data__": {"id_": "516d2c1e-348c-4d81-9e6b-f2c1c7240278", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "21eeda5c-48cc-4f90-be82-34e32bc154fe", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "bbe38afe88ec675df42c073bb1486bd6ec413179ffd5b70ed5a67dbc19004207", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "13492067-7627-4c53-adb3-981c09c41094", "node_type": "1", "metadata": {}, "hash": "55ac66d08a28de44acdd1f7998c40fbd70dd2f52c9aace2d708848add946062a", "class_name": "RelatedNodeInfo"}}, "text": "359  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nthe complete repurposing of a document and its support.57 It is these kinds of reuse that \nare the most valuable for conceptualizing the life cycles of documents, as they reveal what \nhappened to a document after it had performed the function for which it was initially \nproduced. This form of reuse is the focus of the following section. \n\nThe documents emerging from the amirs\u2019 administration attest to a diverse and creative \nset of reuse practices. Though the corpus thus seems an ideal place to explore the question \nof reuse, its diversity poses some challenges, not least because it is rarely clear what function \nthe reuses served. Perhaps the most fascinating, if puzzling, example is a single fragmentary \ndocument from the al-Azk\u0101 dossier.58 The recto of this document contains two lines of a \npetition regarding the dispatch of four camel-couriers from the village of Itl\u012bdim, 13 km \nnorth of Ashm\u016bnayn, while the verso contains the responding decree, issued by A\u1e25mad \nb. al-Azk\u0101. At a later date, the text of the petition was largely obscured by the addition of \nan illustrated blazon, containing an image of a sword on an upside-down-teardrop-shaped \nfield whose central section was colored with red paint. On the verso, the text of the decree \nwas covered by a circular decoration. Though the exact form of the decoration is difficult \nto discern as much of the paint has flaked away, it contains a circular border in red with a \nblack design in the middle against a background of gold or ochre paint (see Fig. 2). \n\nFigure 2: Endorsed petition from the al-Azk\u0101 dossier containing an illustrated \nblazon (A Ch 23075), recto (left) and verso (right). (Photograph: Papyrussammlung, \n\u00d6sterreichische Nationalbibliothek)\n\nThe artistic reuse of this endorsed petition is curious. Although doodles of various sorts \nappear with some regularity in the documents and fragments of the Vienna collection, this \nexample is evidently not a casual scribble. The use of colored paint and the quality of the \n\n57.  El-Leithy, \u201cLiving Documents\u201d; Hirschler, \u201cFrom Archive to Archival Practices\u201d; Rustow, Lost Archive. \nThe concept of \u201crecycling\u201d can be somewhat dismissive, packaging together the full range of reuse practices in a \nway that might obscure differences in practice and motivation. It is for this reason that I avoid it in the following \nsection. See, for instance, criticism of the concept in Hirschler, \u201cDocument Reuse,\u201d 38.\n\n58.  A Ch 23075.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Paperwork of a Mamluk Muq\u1e6da\u02bf  \u2022  360\n\nexecution indicate that it followed a thought-out design and was produced with a specific \npurpose in mind. The presence of the military blazon is especially noteworthy.59 For one, \nit highlights the intrinsically military nature of the amir\u2019s administration; the iq\u1e6d\u0101\u02bf was, \nafter all, first and foremost a method of paying for the armies that the sultan relied on to \nfight his military campaigns. Bethany Walker has highlighted the importance of blazons \nas visible emblems of legitimacy within the Mamluk social hierarchy, especially from the \nearly eighth/fourteenth century onward\u2014contemporary, in fact, with the career of A\u1e25mad \nb. al-Azk\u0101.60 The blazon here brands the paperwork with a military identity, confirming the \nconnection between the authority invested in the documentation and the person of the \namir. This strongly suggests that the reuse of this document took place within the same \ndocumentary setting that initially issued the decree it contains, that is, the amir\u2019s own \nd\u012bw\u0101n. \n\nThe blazon itself also provides indications of the time frame that we should envision \nfor this particular example of reuse.", "start_char_idx": 45991, "end_char_idx": 49706, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "13492067-7627-4c53-adb3-981c09c41094": {"__data__": {"id_": "13492067-7627-4c53-adb3-981c09c41094", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "516d2c1e-348c-4d81-9e6b-f2c1c7240278", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "d949c05c7362775e3c4528d3f09d087f9b85b9bdf422cada249ad5f9faad45ea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "200486df-c2fd-4d4a-af22-ae35ee77faa7", "node_type": "1", "metadata": {}, "hash": "91d96ed846cdf965546c6556e20241d34fe7fe342e4763acfa9090d51dcd5389", "class_name": "RelatedNodeInfo"}}, "text": "The upside-down-teardrop-shaped field of the \nblazon is characteristic of those used by amirs who paid allegiance to the sultan al-N\u0101\u1e63ir \nMu\u1e25ammad.61 A\u1e25mad b. al-Azk\u0101, to whom the initial petition was addressed, was himself \nin the service of this same sultan, as we know from his nisba. Diem dated the document to \nal-N\u0101\u1e63ir Mu\u1e25ammad\u2019s second reign: 698\u2013708/1299\u20131309. Although we cannot determine \nwhether the blazon belonged to A\u1e25mad, we can nonetheless be sure that both the production \nof the document and the addition of the blazon occurred within al-N\u0101\u1e63ir Mu\u1e25ammad\u2019s \nreign.62 We should probably not, therefore, envisage the period of this document\u2019s archival \npreservation between its initial use and its reuse as a very extended one. The appearance \nof the blazon allows us, to some degree, to locate the reuse of this document temporally as \nwell as spatially.\n\nThese reflections do not, however, explain the reasons behind this creative reuse. What \nwas the function of this attractively decorated piece of paper? It was evidently not a use for \nwhich the presence of legible traces of a rather mundane petition and its responding decree \nrepresented a hindrance. Despite this, some lengths were gone to in order to invest this \nsmall fragment with the visual trappings of military prestige. Perhaps the document should \nbe interpreted as a practice illumination exercise, preparing images that were to adorn a \n\n59.  For a general discussion of Mamluk-era heraldic blazons, see L. A. Mayer, Saracenic Heraldry: A Survey \n(Oxford: Clarendon Press, 1933). See also Nasser Rabbat, \u201cRank,\u201d in Encyclopaedia of Islam, 2nd ed.; Bethany \nWalker, \u201cThe Ceramic Correlates of Decline in the Mamluk Sultanate: An Analysis of Late Medieval Sgraffito \nWares\u201d (PhD diss., University of Toronto, 1998), 223\u201325; Bethany Walker, \u201cCeramic Evidence for Political \nTransitions in Early Mamluk Egypt,\u201d Maml\u016bk Studies Review 8, no. 1 (2004): 54\u201368; Doris Behrens-Abouseif, \nCairo of the Mamluks: A History of the Architecture and Its Culture (London: I. B. Tauris, 2007), 38\u201339.\n\n60.  Walker, \u201cCeramic Correlates of Decline,\u201d 254\u201355; Walker, \u201cCeramic Evidence,\u201d 68.\n61.  Rachel Ward pointed this out in her conference presentation \u201cAllegiance by Design: Mamluk Blazons\u201d at \n\nthe International Conference \u201cMaterial Culture Methods in the Middle Islamic Period,\u201d Annemarie Schimmel \nKolleg, University of Bonn, December 9, 2017.\n\n62.  However, we cannot be certain which reign. His final reign stretched over more than thirty years: \n709\u201341/1310\u201341. A\u1e25mad b. al-Azk\u0101\u2019s father, Y\u016bsuf, was also in the service of the same sultan, but it is not clear \nfrom the extant documents whether his son took over his position, or whether they were active during the same \nperiod. We cannot, therefore, limit the period any further.", "start_char_idx": 49707, "end_char_idx": 52513, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "200486df-c2fd-4d4a-af22-ae35ee77faa7": {"__data__": {"id_": "200486df-c2fd-4d4a-af22-ae35ee77faa7", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "13492067-7627-4c53-adb3-981c09c41094", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "67c30498734529f25876bddf920f11d03d8ab69443ccde67c3e27f232ebcc9e8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "50ca174e-699c-4c2b-af9e-c889aa08647a", "node_type": "1", "metadata": {}, "hash": "311d3f99600e4d339c57b2e79122d0d357a182b86c237f1cbc89cf4ac6e63ae9", "class_name": "RelatedNodeInfo"}}, "text": "We cannot, therefore, limit the period any further.\n\n\n\n361  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nmore illustrious object. Alternatively, the folding visible on the document suggests that it \nmay have been intended for a more material use: to be wrapped around another object. The \nfolding illustrated in the mock-up in Fig. 3 is vertical rather than the more usual horizontal.63 \nIt centers on the two roughly circular designs on the recto and the verso, meaning that \nwhen the document was folded one of these images would have been visible on the outside. \nThe design on the verso was added to the document when its left side was folded, so the \nleft-hand segment of the circular pattern appears on the recto of the unfolded document, to \nthe right of the blazon (see Fig. 3a, b, and c).64 The placement of the image across both sides \nof the paper is improbable, were this a simple example of painting practice. It is tempting \nto suggest, then, that it might have been used to wrap another folded document or a bundle \nthereof\u2014serving as a label by which a small bundle archive was marked with the blazon of \nthe amir. Any object wrapped up with this document would have to have been roughly the \nsize and shape of a folded document. This one instance of creative document reuse offers an \nexceptional and surprising insight into the potential range of repurposing that documents \nunderwent. \n\nFigure 3: Mock-up of vertical folding pattern on A Ch 23075; (a) recto, (b) verso,  \n(c) folding of recto, (d) recto folded, (e) verso folded. (Images by author)\n\n63.  Original horizontal folding is also visible.\n64.  Diem also described this physical layout, though he offered no comment on how these images should be \n\ninterpreted. Diem, Arabische amtliche Briefe, 266.", "start_char_idx": 52462, "end_char_idx": 54244, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "50ca174e-699c-4c2b-af9e-c889aa08647a": {"__data__": {"id_": "50ca174e-699c-4c2b-af9e-c889aa08647a", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "200486df-c2fd-4d4a-af22-ae35ee77faa7", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "edf865dda5f4d40f23a93fed54e3a910a557db7f8915506291984c2570dd05fa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e050dc4a-06bf-4686-8288-ba190e07fcfb", "node_type": "1", "metadata": {}, "hash": "73966cc5dfb5fb0bebfef1dcfeb2d00e2fbf6324502f052977595f5bf3c961d4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Paperwork of a Mamluk Muq\u1e6da\u02bf  \u2022  362\n\nIt is also among the documents issued by A\u1e25mad b. al-Azk\u0101 that we find another kind of \ndocumentary reuse: the cutting of documents into shapes. This is, in fact, a reuse practice \nthat appears with some prominence in the Vienna collection at large. The document in \nquestion is another of A\u1e25mad\u2019s endorsed petitions, this time dealing with the murder of \na woman by her husband.65 At some point, this document was cut into a triangular wedge \nshape, with a fold down the middle, and a large hole was pierced through the upper part of \nit (see Fig. 4). As with the blazon document, it is not clear what function the cutting of the \ndocument into this shape might have served. With the cutting of documents, we must be \nparticularly careful in drawing conclusions, as it is impossible to establish when such reuse \nmight have occurred. It could, in fact, represent the work of modern antiquities dealers. One \nMamluk-era summons to the Ashm\u016bnayn q\u0101\u1e0d\u012b court, for instance, has a peculiar diagonal \ncut across the bottom of the sheet of paper, which Diem suggested could have been made by \na modern dealer to even out the damaged edges common to documents in the papyrological \ncorpus.66 Such \u201ctidying up\u201d of damaged documents does not seem to me to represent the \nsame phenomenon as the practice of reshaping old documents into new forms, which is \nextremely widespread in the Vienna collection and thus seems to preclude an explanation \nbased on modern interference. \n\nFigure 4: Endorsed petition from the al-Azk\u0101 dossier cut into a wedge shape (A Ch \n16220), recto (left) and verso (right). (Photograph: Papyrussammlung, \u00d6sterreichische \nNationalbibliothek)\n\nOne of the major problems with cut-up documents is that thanks to their diminutive \nsize, they furnish us with a smaller amount of text from which to glean context\u2014to identify \nscripts or document types for dating purposes or to establish provenance. This is not \nalways, however, an insurmountable obstacle. For instance, there are several other wedge-\nshaped documents or fragments thereof containing Mamluk-era chancery-style scripts that \n \n\n65.  A Ch 16220.\n66.  Diem, Arabische amtliche Briefe, no. 78.", "start_char_idx": 54248, "end_char_idx": 56486, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e050dc4a-06bf-4686-8288-ba190e07fcfb": {"__data__": {"id_": "e050dc4a-06bf-4686-8288-ba190e07fcfb", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "50ca174e-699c-4c2b-af9e-c889aa08647a", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "97a4637f595b0ca0883108e14220a072c280000e8310b7c76a92d44189f2dacb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a6968eb3-8ee7-48fd-ae17-83adc05dd817", "node_type": "1", "metadata": {}, "hash": "259188d074c42fb6b113348c222c2aca65d09d7020c1a04f4b00fab06e302060", "class_name": "RelatedNodeInfo"}}, "text": "363  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nare similar to those found in the amirs\u2019 dossiers.67 The careful cutting of these documents \nsuggests that they were intended for quite a precise purpose, though the specificities \nelude us. Beyond the wedge-shaped documents, more complex shaping is also visible.  \nOne document, probably originally an endorsed petition, was cut into an elaborate mirror-\nimage fleur-de-lis shape (see Fig. 5).68 Another was cut into a heart shape.69 Yet others \nwere fashioned into forms similar to paper \u201csnowflakes,\u201d small pieces being cut out of a \nfolded piece of paper multiple layers at a time.70 It is difficult to get a meaningful grasp of \nthis particular kind of document reuse. The wedge shapes bear superficial similarities to \nfragments of documents that were found reused as arrow flights during the excavation of \nthe citadel of Damascus. These documents too were cut into triangular wedge shapes, in \nthis case designed to improve the aerodynamic qualities of an airborne arrow or crossbow \nbolt.71 There is no evidence to suggest that the Vienna documents were used in such a \nway.72 Nonetheless, this usage alerts us to the possibly eclectic range of reuses to which old \ndocuments were put and at which the cut-up documents in the Vienna collection may hint. \nThese documents may, for instance, have been cut up to provide structural or decorative\n\nFigure 5: Endorsed petition (?) cut into a fleur-de-lis shape  \n(A Ch 25002a), recto (probably upper) and verso (probably lower). \n(Photograph: Papyrussammlung, \u00d6sterreichische Nationalbibliothek)\n\n67.  A Ch 2434; 2143; 3196.\n68.  A Ch 25002a.\n69.  A Ch 25610. The function of the original document is unclear.\n70.  A Ch 25611; 25655. The context of the first of these is entirely uncertain; the second is almost certainly \n\nfrom the Mamluk era.\n71.  David Nicolle, Late Maml\u016bk Military Equipment (Damascus: Institut fran\u00e7ais du Proche-Orient, 2011), \n\nesp. 151\u201365, 315.\n72.  David Nicolle, who first flagged this particular reuse phenomenon in the Damascus material, considered \n\nit unlikely that the wedge-shaped documents I found within the Vienna collection were used for this purpose; \npersonal communication.", "start_char_idx": 56490, "end_char_idx": 58712, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a6968eb3-8ee7-48fd-ae17-83adc05dd817": {"__data__": {"id_": "a6968eb3-8ee7-48fd-ae17-83adc05dd817", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e050dc4a-06bf-4686-8288-ba190e07fcfb", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "2822d6762e0501dd9834dc56dd4f0b25f913ec1a50e6e46e38ff62d0318d765b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "64f45902-4508-4bb6-8db3-6a1a5ee0399f", "node_type": "1", "metadata": {}, "hash": "520cc931b2b2e52a65eaa7090d0b0bf561c6c1420dea486a1a313bf17adc5b90", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Paperwork of a Mamluk Muq\u1e6da\u02bf  \u2022  364\n\nelements of book bindings or other objects.73 Alternatively, they may represent the random \nfiddling of bored or procrastinating scribes in the amir\u2019s d\u012bw\u0101n. Whatever the reality, the \nevidence of reuse that such documents offer provides yet another tantalizing glimpse into \ntheir complex and multifaceted life cycles.\n\nThe methods of reuse discussed here differ in two significant ways from those that have \nearned prominence in previous scholarly literature. First, most scholarship on the subject \nhas emphasized textual reuses of documents; that is, cases in which an old document was \nused as a support for later written texts. This category includes the reuse of complete \ndocuments in the manufacture of manuscripts, such as in al-Maqr\u012bz\u012b\u2019s autograph manuscript \nidentified by Fr\u00e9d\u00e9ric Bauden and in the Damascene majm\u016b\u02bf manuscripts investigated by \nHirschler.74 In these cases, old documents, some of which contained a considerable amount \nof blank paper, were used to build manuscript quires. Aside from these examples, probably \nthe most famous example of the textual reuse of old documents is the Cairo Geniza. The \nmain explanatory logic behind the preservation of many Arabic documents in the Geniza \nis their reuse by Jewish scribes for the writing of Hebrew-script liturgical and scriptural \ntexts.75 The older documents thus became a new writing support for texts that did not \nrequire a clean, new surface.76 Examples of this kind of textual reuse can almost certainly \nbe found within the Vienna collection, though few appear in the corpus examined here. \nSome documents containing texts of these administrative genres might be classified as \nscrap paper, containing drafts of documents or brief notes, though this represents a rather \ndifferent phenomenon from the textual reuse of older documents.77 In such cases, the \ndocument may have begun its life as scrap paper. The nontextual reuses identified above \nare challenging to interpret, but they serve to highlight a broader range of document reuses \nthan has previously earned comment.\n\nThe second major difference between the reuse practices examined in this article \nand the other, better-known examples is that most of the latter have been found reused  \n\u201cin an unsuspected place,\u201d to borrow Bauden\u2019s expression.78 That is, the context of their \nreuse is separate from that of their production and initial use. They were reused outside the \n\n73.  Such as examples found in bindings for quire supports, sewing guards, and binding filler: Hirschler, \n\u201cDocument Reuse,\u201d 36; Rustow, Lost Archive, 86. More obscurely, Mamluk-period documents have been found \nsewn into the lining of headgear, probably to stiffen the fabric. See, for instance, documents held in the Museum \nof Islamic Art in Berlin (inv. no. I. 6374) and in the Metropolitan Museum of Art in New York (accession no. \n46.156.11b). Thanks to Miriam K\u00fchn, Irina Seekamp, and Shireen El Kassem for drawing my attention to this \nmaterial.\n\n74.  Bauden, \u201cMaml\u016bk Chancery Documents\u201d; Hirschler, \u201cDocument Reuse.\u201d\n75.  Rustow, Lost Archive, e.g., 7\u20138, 383.\n76.  Reuse was also sometimes dictated by motivations beyond material practicality. See, e.g., Hirschler, \n\n\u201cDocument Reuse,\u201d 38\u201339.\n77.  One example is a decree issued by the amir and daw\u0101d\u0101r Sayf al-D\u012bn T\u016bgh\u0101n whose verso contains a \n\ndrafted receipt as well as a series of intriguing notes relating, if my reading is correct, to various mosques and \nother pious institution in Cairo: A Ch 8984. Diem edited the recto of this document and also offered a reading of \nthe text of the receipt on the verso: Diem, Arabische amtliche Briefe, no. 4.\n\n78.  Bauden, \u201cMaml\u016bk Chancery Documents.\u201d", "start_char_idx": 58716, "end_char_idx": 62463, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "64f45902-4508-4bb6-8db3-6a1a5ee0399f": {"__data__": {"id_": "64f45902-4508-4bb6-8db3-6a1a5ee0399f", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a6968eb3-8ee7-48fd-ae17-83adc05dd817", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "920d7f3845d763e3534150b47eaf45900bef87f6e9c81057e345bc79699aff36", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d815a076-e472-4397-ac16-1d8de9d006ef", "node_type": "1", "metadata": {}, "hash": "2d6d02035754ddd2f1479cc10277493bdf63581ba5e108f9a48639162444fd2f", "class_name": "RelatedNodeInfo"}}, "text": "365  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nsetting of their original archiving. For the corpus examined here, on the other hand, the \nreuses I have identified seem likely to have occurred within the same setting that received \nand subsequently archived the original documents: the amir\u2019s d\u012bw\u0101n. This conclusion is \nmost strikingly illustrated by the blazon document but can, I believe, be extended to other \ndocuments whose long-term preservation together, and with the blazon document, implies \nshared origins in a common site. The difference in the locale of reuse between this and \npreviously discussed corpora is not indicative of the existence of an entirely unique range of \nreuse practices occurring in the muq\u1e6da\u02bfs\u2019 administration. Rather, the documents examined \nhere simply represent a corpus of reused material the like of which has not survived within \nother collections.79 Documents from an amir\u2019s d\u012bw\u0101n may have been extracted for reuse \noutside this immediate setting, perhaps also for textual reuses like the better-known \nexamples, but such documents were not then preserved alongside this corpus. It is worth \npointing out that the documents that survived in this setting were potentially of limited \nuse for textual reuse, being too small to offer substantial writing surfaces. Though any \nassertions about the site of these documents\u2019 reuse must remain tentative, the corpus \nseems to me to represent the flotsam and jetsam of a functioning office. \n\nThe material examined here thus highlights the fact that documents could progress \nthrough multiple life stages even within a single space or administrative domain.  \nThe discovery of documents in surprising locations seemingly distant from the initial \nsites of their production and archiving is tantalizing, compelling historians to solve real \nmysteries in the documents\u2019 life cycles. Nonetheless, the recognition of extended archival \nlife cycles should not be confined to the investigation of such dramatic shifts. The reuse \npractices identified here allow us to trace the documents\u2019 evolution, even within a single \nsetting, from records important for their textual content to objects of primarily material \nsignificance. Although the text of the original documents may have continued to hold some \nmeaning, it was the physicality of these documents, that is, their material support, that \noffered the most promise and value to those intent on their reuse. The eccentric reuses \nthat we see within this corpus, then, bear witness to the gradually shifting value that the \ndocuments assumed at different stages in their extended life cycles.\n\nDestruction and Disposal\n\nIn the final stage of the documents\u2019 lives, it seems neither their textual nor their \nmaterial value was significant enough to justify their continued preservation. At this \npoint, the documents were deliberately destroyed and disposed of. We do not have direct \nevidence that the specific documents discussed here came to light through excavations of \nmedieval rubbish heaps, but their materiality shows clear traces of deliberate destruction. \nAlmost all the decrees and endorsed petitions were ripped, cut, or shredded. For many \nof the documents in the corpus, only the top half has been located within the collection.  \nIt is possible that many of the bottom halves are also contained in the collection, but in \nthe absence of the amirs\u2019 distinctive signatures that adorn the top parts they are more \n\n79.  Except, for instance, in geniza-like collections. See more below.", "start_char_idx": 62467, "end_char_idx": 66001, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d815a076-e472-4397-ac16-1d8de9d006ef": {"__data__": {"id_": "d815a076-e472-4397-ac16-1d8de9d006ef", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "64f45902-4508-4bb6-8db3-6a1a5ee0399f", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "917bbe4e8f90ac1019665ed588eee714575ec707a5c48d28c263b0c86162776f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8b4a27c5-73f1-44e7-8ded-e6aa1c30bdb7", "node_type": "1", "metadata": {}, "hash": "873e7f225c6a69135f5327280fb967958c888ee72cff1b8ca44ca50c9b3a2b27", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Paperwork of a Mamluk Muq\u1e6da\u02bf  \u2022  366\n\nchallenging to identify.80 It seems that the documents were destroyed in a relatively \nsystematic way by being either torn in half or shredded into strips.81\n\nDisposal indicates that a document\u2019s custodian made a conscious decision that there was \nno further need to preserve it. Nonetheless, the deliberate way in which the disposal was \ncarried out also reveals something about the perceived value of the document\u2019s content. \nThe picture that has emerged so far of these documents\u2019 life cycles suggests that the matters \nthey dealt with were trivial from the point of view of the Mamluk administration. The \ndeliberate destruction of documents, however, implies that their content still maintained \nsome importance.82 The need to rip the documents at the time of their disposal points to \na fear that they retained some value: perhaps their content was deemed confidential, or \nthere was a risk of forgery or other reuse not considered suitable for such documentation. \nThis anxiety is clearer in the case of legal documents, since spurious claims made on the \nbasis of out-of-date or counterfeit documentation might have led to real problems in the \ncourts. Such concerns would also have been relevant in an administrative context, where \ndocuments containing details pertaining to taxation and criminal justice would have \nrequired similarly tactful handling.83 \n\nAlternatively, the shredding of documents might not reflect perceptions of the \ndocuments\u2019 content so much as represent a symbolic act of disposal. Instances of such \nsymbolic practices can be found elsewhere, for instance in the Damascus papers, which \ninclude several marriage contracts that were ripped up at the time of divorce, with divorce \ndocuments composed on the verso of the remaining half.84 In such cases, the tearing of the \ndocument in half seems to represent not the termination of the validity of the document\u2019s \ntext but the breaking of the legal ties binding the husband and wife\u2014a symbolic destruction \nthat extended beyond the document itself to reflect the social reality of the legal situation \nrecorded in it.85 It is not clear whether we witness such direct symbolism within the \ncorpus examined here. The documents in an amir\u2019s d\u012bw\u0101n might have taken on a certain \nemblematic role, echoing the social capital that holding an iq\u1e6d\u0101\u02bf endowed upon a lower-\nranking amir. Perhaps the ripping up of these documents represented the end of an amir\u2019s \ntenure as muq\u1e6da\u02bf and the corresponding decommissioning of his archive, or the accession \n\n80.  There are some fragments within the corpus examined here that do not contain the signature; e.g., A Ch \n5156; 5847; 6467; 16196. Only two of the documents in the al-Azk\u0101 dossier, A Ch 12502 and 25677, and two in the \nBah\u0101\u02be al-D\u012bn dossier, A Ch 366 and 25673c, preserve the full length of the document.\n\n81.  In this way, this corpus shows similarities with the Qu\u1e63ayr corpus, many of whose documents were \nripped up \u201cby human hand\u201d or \u201ckneaded into a paper ball of sorts and then tossed away\u201d; Guo, Commerce, \nCulture, and Community, 104.\n\n82.  See, e.g., Rustow, Lost Archive, 412\u201313.\n83.  See, for instance, the destruction of dates in decrees from the Fatimid chancery: ibid., 296\u201397.\n84.  Jean-Michel Mouton, Dominique Sourdel, and Janine Sourdel-Thomine, Mariage et s\u00e9paration \u00e0 Damas \n\nau moyen \u00e2ge: Un corpus de 62 documents juridiques in\u00e9dits entre 337/948 et 698/1299 (Paris: Acad\u00e9mie des \ninscriptions et belles-lettres, 2013), nos. 6, 38, 35.\n\n85.  The significance of marriage contracts as bearers of social and economic, as well as legal, status is \ndiscussed in Rapoport, Marriage, Money, and Divorce, 54\u201355.", "start_char_idx": 66005, "end_char_idx": 69730, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8b4a27c5-73f1-44e7-8ded-e6aa1c30bdb7": {"__data__": {"id_": "8b4a27c5-73f1-44e7-8ded-e6aa1c30bdb7", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d815a076-e472-4397-ac16-1d8de9d006ef", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "661b03660e7b6eaccac825733b36c26ed93925f49ecb5081cba492c6a81ceda2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "33b4f857-b076-4ec0-8918-a03160bd6010", "node_type": "1", "metadata": {}, "hash": "e15043b4029f474537eec7ca98b7e1b0a7847085900621b05709ad8a46692611", "class_name": "RelatedNodeInfo"}}, "text": "367  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nof a different amir to the role.86 Alternatively, we might interpret the deliberate shredding \nof documents as simply symbolic of the moment of disposal, rather as one might shred \nrevision notes after sitting an exam. Whether done to prevent the reconstruction of the \ntext or for more symbolic purposes, shredding can be seen as a conscious marker of the \ndocument\u2019s shift to another life stage, in which its archival value was ultimately lost.\n\nArchival Spaces: Documents Lying Around?\n\nAlthough the three life stages examined above emerge quite clearly in the corpus \nexamined here, significant questions remain about some of the more concrete aspects of the \ndocuments\u2019 progression through these phases. The identification of extended documentary \nafterlives and the material ways in which the stages of these lives remain visible on the \ndocuments highlight the need to identify the physical spaces in which these lives played \nout. The preservation of documents, insofar as they constitute physical objects, necessarily \nrequires physical spaces. Though the specific physical sites of these documents\u2019 medieval \npreservation are now lost to us, in the remainder of this article I explore the implications of \ntheir life cycles for understanding contemporary archival spaces. \n\nThe first point to note is that the documents provide insights into the nature of the amir\u2019s \nd\u012bw\u0101n itself. The spaces in which they were drawn up constituted reasonably elaborate \noffices, suited to dealing with the paperwork that the amir\u2019s administrative roles entailed \nand boasting a well-trained and skillful staff. This is evident, first of all, in the pervasive \npresence of consistent cursive chancery-style scripts and in the amirs\u2019 attractively written \ncalligraphic signatures. Beyond this, the blazon document reveals that resources and skills \nfor illumination were also cultivated within these spaces\u2014expertise that is unexpected \nwithin such a low-level administrative milieu. The amirs\u2019 administrative apparatus was \nclearly not merely practical and rudimentary. Document production and reuse took place \nin spaces that were fit for purpose, characterized by the presence of skilled scribal, even \nartistic, personnel. \n\nThe life cycles of the documents and especially the patterns of their reuse also shed some \nlight on their longer-term preservation status. It appears that much of this material went \nthrough a phase of simply \u201clying around\u201d before its deliberate disposal, a period of casual \nstorage that was not necessarily deliberately calculated by the documents\u2019 custodians. In \nthis state, the documents gradually lost their archival value as the perceived necessity of \npreserving their textual content progressively declined. By the time of their reuse, the \nmaterial value of these old documents overshadowed their textual value to such an extent \nthat reuse invested them only with new material meanings, not with textual ones. \n\nThough the notion may appear rather vague, documents lying around are, in fact, \nprofoundly important for understanding the nature of archival spaces in this milieu. These \ndocuments remained in a space, either deliberately deposited and kept or simply left there, \nlong enough for their perceived value and meaning to transform. Casual bundle archives \ncontaining documents whose texts were of relatively immediate value and whose long-term \npreservation may have been of limited functional use might have been particularly prone \n\n86.  Thanks to Yossef Rapoport for this suggestion.", "start_char_idx": 69734, "end_char_idx": 73319, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "33b4f857-b076-4ec0-8918-a03160bd6010": {"__data__": {"id_": "33b4f857-b076-4ec0-8918-a03160bd6010", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8b4a27c5-73f1-44e7-8ded-e6aa1c30bdb7", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "cb81b798bfdc00a3f0cf51ef8bde90a72b9c8fee9d17db3031be2356b3abbd36", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2508b6de-0d80-4b78-ae74-0c1f394d8789", "node_type": "1", "metadata": {}, "hash": "3941c366c9bdccf6ecf6c916bfb5d8a9ec3796a0e79a9b6cb7fade4cd3f60619", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Paperwork of a Mamluk Muq\u1e6da\u02bf  \u2022  368\n\nto this treatment. One can imagine such bundles kept on the shelves or the floor of a \nfunctioning office until such time as a clear-out took place or office staff requiring scrap \npaper saw fit to mine them for resources. The lying-around stage should, then, be envisaged \nas an important part of the spatial and temporal backdrop to the progressing life cycles of \nthe documents. \n\nThe most fitting point of reference for documents lying around within this historical \nmilieu is, of course, the Cairo Geniza and the wider canvas of geniza-like practices prevalent \nwithin the medieval (as well as ancient and modern) Middle East.87 In genizas, documents lie \naround, sometimes for centuries. Indeed, that is theoretically the whole point of a geniza: \npreserving texts simply because it was not considered acceptable to destroy them, rather \nthan because of a perceived functional value.88 It is this element of geniza-like practices \nthat has led to their characterization as \u201ccounter-archival,\u201d which highlights the fact that \npreservation in such depositories has no implications for the perceived archival value \nor future accessibility of their contents.89 The comparison of archaeologically unearthed \nmaterial with geniza collections is not new.90 Mark Cohen, for instance, has suggested that \nthe Qu\u1e63ayr documents might be interpreted as an \u201cIslamic Geniza\u201d owing to the physical \nstate in which the documents were found, which indicated that they had been deliberately \nshredded.91 As we have already seen, the condition in which the Qu\u1e63ayr documents were \nunearthed is not so different from that of the corpus examined here. Should we, then, see \nthis corpus as constituting part of a geniza-like collection? What does this perspective \nimply for our understanding of the space in which the documents\u2019 lives were played out? \n\nCertainly, the documents lay around somewhere: in a functioning office, a cupboard \nor storehouse, or perhaps even a dedicated geniza-like space designed more for the \ndocuments\u2019 entombment than for their accessibility. It is even possible that the documents \nwere ultimately disposed of in a geniza-like depository, rather than being thrown onto a \ncommunal rubbish heap. In view of the ambiguities of the documents\u2019 modern discovery, \nit is possible that they remained in such a depository until they were unearthed from its \nruins. Nineteenth-century archaeological excavations occurred alongside extensive digging \nfor fertilizer (sib\u0101kh) by Egyptian farmers, an activity that also furnished documents for the \nantiquities market and often entailed the destruction of medieval buildings, whose organic \n \n\n87.  Joseph Sadan, \u201cGenizah and Genizah-Like Practices in Islamic and Jewish Traditions: Customs Concerning \nthe Disposal of Worn-Out Sacred Books in the Middle Ages, According to an Ottoman Source,\u201d Bibliotheca \nOrientalis 43, no. 1\u20132 (1986): 36\u201358; Mark R. Cohen, \u201cGeniza for Islamicists, Islamic Geniza, and the \u2018New Cairo \nGeniza,\u2019\u201d Harvard Middle Eastern and Islamic Review 7 (2006): 129\u201345.\n\n88.  Sadan, \u201cGenizah-Like Practices,\u201d 36\u201358. For a welcome reappraisal of the motivations, both religious and \nsocial, behind geniza-like depositories, see Rustow, Lost Archive, 29\u201331.\n\n89.  Hirschler, \u201cFrom Archive to Archival Practices,\u201d esp. 3\u20137; J\u00fcrgen Paul, \u201cArchival Practices in the Muslim \nWorld Prior to 1500,\u201d in Bausi et al., Manuscripts and Archives, 339\u201360.\n\n90.  And, indeed, the other way round: Marina Rustow, Heresy and the Politics of Community: The Jews of the \nFatimid Caliphate (Ithaca, NY: Cornell University Press, 2008), xx\u2013xxi.\n\n91.  Cohen, \u201cGeniza for Islamicists,\u201d 138.", "start_char_idx": 73323, "end_char_idx": 77037, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2508b6de-0d80-4b78-ae74-0c1f394d8789": {"__data__": {"id_": "2508b6de-0d80-4b78-ae74-0c1f394d8789", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "33b4f857-b076-4ec0-8918-a03160bd6010", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "7f73a3011485627d2c42f2423e2fe0da5265b43024aac2e629e28464490401e3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ec700f22-e3e0-47bd-9779-a7bc5ddb3b13", "node_type": "1", "metadata": {}, "hash": "5778ea22e3fc6caf7e7cbea294124696e9af10a4b92db24c5669379d1d7799c1", "class_name": "RelatedNodeInfo"}}, "text": "369  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nconstruction materials served as excellent compost.92 Given the nature of the Vienna \ncollection, hypotheses regarding its documents\u2019 contemporary preservation and disposal \nmust remain conjecture. Nonetheless, the ambiguous status of documents preserved in \ngeniza-like depositories offers a fitting backdrop against which to frame and historically \ncontextualize the phenomenon of documents lying around.\n\nThis kind of casual storage shows that it is the point in time when the documents lose \ntheir archival value that can reveal the most profound insights into the physical spaces \nthey inhabited. This is because such moments left material traces on the documents, such as \nevidence of reuse or destruction, which by their very nature encourage us to situate them \nwithin a physical world. In addition, the recognition that periods of lying around may have \npunctuated the progression of these documents\u2019 life cycles highlights the human factors \ninfluencing archival preservation. Not all of these can be understood as well-planned, \ncalculated, or deliberate.93 From the little we know about it, the amir\u2019s d\u012bw\u0101n seems just \nthe kind of setting in which one might expect piles or bundles of documents to lie around \nand be ignored, gradually forgotten about, and later rediscovered. We should, then, seek to \nunderstand the archival spaces of the muq\u1e6da\u02bfs\u2019 administration as such multifunctional sites \nof administrative and documentary activity in which the lives of documents sometimes \nhaphazardly progressed.\n\nConclusion\n\nIn this article, I have relied primarily on the tool of materiality to examine the afterlives \nof documents pertaining to the administration of low-ranking Mamluk muq\u1e6da\u02bfs in parts \nof Egypt distant from the political capital. In examining this small corpus of decrees and \nendorsed petitions my aim has not been to provide a definitive interpretation but instead to \nexplore the documentary ecologies prevailing in this underexplored administrative milieu. \nThe preservation context of the material in the Vienna collection makes it challenging, even \nimpossible, to test many of the assertions I have made, and it is important to acknowledge \nthat there are aspects of these documents\u2019 lives of which we can never be certain. Even so,  \nI have shown that it is possible to outline the gradual progression of the documents through \nvarious life stages in spite of the fragmentary nature of this corpus, or indeed because of it.\n\nThe documents\u2019 afterlives reveal the shifting values attributed to documents at different \nstages of their lives. Documents initially preserved in bundle archives for the text they \ncontained gradually took on a greater material significance, their supports offering raw \nmaterial for a range of enigmatic reuses. Later, the deliberate shredding of much of the \nmaterial indicates the symbolic end of one period of preservation or use, to be followed \n\n92.  Cuvigny, \u201cFinds of Papyri,\u201d esp. 32\u201335. Compare also with the Qu\u1e63ayr documents, which were unearthed \nin the excavation of a house. Guo, Commerce, Culture, and Community, xi\u2013xii, 1\u201328.\n\n93.  It is instructive here to cite the archivist Terry Cook, who has flagged the way in which \u201carchivists have \u2026 \ntraditionally masked much of the messiness of records \u2026 from researchers, presenting instead a well-organized, \nrationalized, monolithic view of record collection \u2026 that very often never existed that way in operational \nreality \u2026\u201d; Terry Cook, \u201cThe Archive(s) Is a Foreign Country: Historians, Archivists, and the Changing Archival \nLandscape,\u201d Canadian Historical Review 90, no. 3 (2009): 527\u201328.", "start_char_idx": 77041, "end_char_idx": 80713, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ec700f22-e3e0-47bd-9779-a7bc5ddb3b13": {"__data__": {"id_": "ec700f22-e3e0-47bd-9779-a7bc5ddb3b13", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2508b6de-0d80-4b78-ae74-0c1f394d8789", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "dc5710df045f95162f4ebb245ab39aed99b779c23c5ea3951f74d68dc227a818", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "51192672-0199-45db-943e-5ddcccf60354", "node_type": "1", "metadata": {}, "hash": "17ac7c4a9c7d687ef52dbbbe21b9a775a7de66b3ffc93f171534934a9301be79", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Paperwork of a Mamluk Muq\u1e6da\u02bf  \u2022  370\n\nby their disposal or discarding. The material way in which such shifts manifest on the \ndocuments foregrounds the physical aspects of documentary life cycles. This allows us \nto characterize the archival spaces utilized by the actors involved in administration.  \nThe Mamluk amir\u2019s d\u012bw\u0101n emerges as a multifunctional administrative space. Well equipped \nand served by highly trained personnel, the d\u012bw\u0101n was both an active office and a site \nof document storage, representing the spatial backdrop against which we witness the \nunfolding of these documents\u2019 lives. Identifying the life cycles of the documents is therefore \nvaluable not only for its own sake but also for shedding further light on the still-mysterious \ndocumentary activities of Mamluk muq\u1e6da\u02bfs.\n\nThe ordinarily overlooked moments in which documents were \u201clying around\u201d have \nemerged as key to understanding these archival spaces. Comparable to discussions \nsurrounding geniza-like practices, this phenomenon of casual storage encourages us to \nenvisage various possible modes of preservation for these documents. Documents lying \naround can perhaps even offer a different way of thinking about genizas, moving beyond \nthe characterization of such practices as simply \u201ccounter-archival.\u201d \u201cCounter-archival\u201d \nspeaks above all to a scholarly endeavor to discern whether a document or collection is \nor is not an \u201carchive\u201d or, at the very least, \u201carchival.\u201d As this article has tried to show, a \nmore rewarding task is to investigate the full documentary ecology, the broader culture \nof documentation that prevailed in a particular historical and administrative context.94  \nI argue that documents lying around are an important part of this ecology. They reveal \nthe transitions in the meaning granted to documents over the course of their complex \nlives within the context of physical spaces whose characteristics were determined by \nspecific human needs and activities. Above all, documents lying around bring to the fore the \npotential ambiguity of a document\u2019s value, even to its custodians. The producers, keepers, \nand reusers of documents may have been uncertain as to whether preservation was, or was \ngoing to become, necessary or profitable. Rustow\u2019s characterization of geniza-preserved \ndocuments as \u201cin limbo\u201d is thus a useful one, and it can be applied well beyond the corpus \nfor which she intended it.95 This limbo might be seen to refer not only to an intermediate \nstage between calculated archival preservation and definitive disposal or destruction but \nalso to a state of uncertainty about the potential textual or material value of a document \namong the people in whose functional space it lay around. We witness what might be \ndesignated incidental archiving, whereby documents were kept long-term as a by-product \nof the preservation and daily use of other documents within the same spaces. Documents \nlying around may, ultimately, be key to avoiding an overly motive-driven and rationalistic \nview of archival practices, emphasizing instead the contingencies of circumstance and the \npotentially significant impact of human uncertainty.\n\n94.  For the question of \u201carchives\u201d versus \u201ccultures of documentation,\u201d see James Pickett and Paolo Sartori, \n\u201cFrom the Archetypical Archive to Cultures of Documentation,\u201d Journal of the Economic and Social History of \nthe Orient 62 (2019): 773\u201398.\n\n95.  Rustow, Lost Archive, e.g., 1\u20132, 402.", "start_char_idx": 80717, "end_char_idx": 84206, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "51192672-0199-45db-943e-5ddcccf60354": {"__data__": {"id_": "51192672-0199-45db-943e-5ddcccf60354", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ec700f22-e3e0-47bd-9779-a7bc5ddb3b13", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "329a5f4210e8f7d724b266d141d0d3c12e0f3570cc6468a09248358d16287d1f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e64ec464-b5c0-43d0-9304-9a0d17efecd5", "node_type": "1", "metadata": {}, "hash": "322faebbd8938fe6d4c507ba53ba0dcfffa398d6a45b921a7879bf62717edfc6", "class_name": "RelatedNodeInfo"}}, "text": "371  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBibliography\n\nSources\n\nDocuments from the Vienna Papyrus Collection are cited using the abbreviation for \nArabic paper documents in the collection (Arabisch Charta): A Ch.\n\nThe al-Azk\u0101 dossier:\n\nA Ch 12502 A Ch 25676 A Ch 12503 A Ch 25966\n\nA Ch 25677 A Ch 25674 A Ch 23075 A Ch 2007\n\nA Ch 10809 A Ch 25672 A Ch 16220 A Ch 6239\n\nA Ch 15499 Ch 25675 A Ch 6249  \n\nA Ch 11584 A Ch 15915 A Ch 12531  \n\nThe Bah\u0101\u02be al-D\u012bn dossier:\n\nA Ch 366 A Ch 25673c A Ch 5864\n\nThe al-B\u016bsh\u012b dossier:\n\nA Ch 17306 A Ch 24993\n\nIndividual documents of similar genres:\n\nA Ch 12495 A Ch 5847 A Ch 8984 A Ch 25002a\n\nA Ch 5156 A Ch 6467 A Ch 16196\n\nStudies\n\nBauden, Fr\u00e9d\u00e9ric. \u201cDu destin des archives en Islam: Analyse des donn\u00e9es et \u00e9l\u00e9ments de \nr\u00e9ponse.\u201d In La correspondance entre souverains, princes et cit\u00e9s-\u00e9tats: Approches \ncrois\u00e9es entre l\u2019Orient musulman, l\u2019Occident latin et Byzance (XIIIe\u2013d\u00e9but XVIe si\u00e8cle), \nedited by Denise Aigle and St\u00e9phane P\u00e9quignot, 27\u201349. 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Beirut: \nAmerican University of Beirut Press, 1984.", "start_char_idx": 85693, "end_char_idx": 88269, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "97713b08-3fb1-4899-a332-337dbec54d82": {"__data__": {"id_": "97713b08-3fb1-4899-a332-337dbec54d82", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e64ec464-b5c0-43d0-9304-9a0d17efecd5", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "e5f5ba9864b518b1e206b0673bcf43fdb03a5e60c8446c58b2f7ae2e89af170c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9ab2d537-4d8d-474e-a745-4d6192fff3e5", "node_type": "1", "metadata": {}, "hash": "08eb6f0d6608867bf039444ba3ddb92434f08790dc856f3de6a195d27af35bf1", "class_name": "RelatedNodeInfo"}}, "text": "373  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nHagen, Fredrik, and Kim Ryholt. The Antiquities Trade in Egypt 1880\u20131930: The H. O. Lange \nPapers. Copenhagen: Det Kongelige Danske Videnskabernes Selskab, 2018.\n\nHirschler, Konrad. \u201cDocument Reuse in Medieval Arabic Manuscripts.\u201d Comparative Oriental \nManuscript Studies Bulletin 3, no. 1 (2017): 33\u201344.\n\n\u2014\u2014\u2014. \u201cFrom Archive to Archival Practices: Rethinking the Preservation of Maml\u016bk \nAdministrative Documents.\u201d Journal of the American Oriental Society 136, no. 1 (2016): \n1\u201328.\n\n\u2014\u2014\u2014. \u201cStudying Mamluk Historiography: From Source-Criticism to the Cultural Turn.\u201d \nIn Ubi Sumus? Quo Vademus? Mamluk Studies\u2014State of the Art, edited by Stephan \nConermann, 159\u201386. G\u00f6ttingen: Bonn University Press, 2013.\n\nKarabacek, Josef von. Papyrus Erzherzog Rainer: F\u00fchrer durch die Ausstellung. Vienna: \nH\u00f6lder, 1894.\n\nKhan, Geoffrey. \u201cA Copy of a Decree from the Archives of the F\u0101\u1e6dimid Chancery in Egypt.\u201d \nBulletin of the School of Oriental and African Studies 49, no. 3 (1986): 439\u201353.\n\nLivingston, Daisy. \u201cDocumentary Constellations in Late-Maml\u016bk Cairo: Property- and Waqf-\nRelated Archiving on the Eve of the Ottoman Conquest of Egypt.\u201d Itinerario, forthcoming.\n\n\u2014\u2014\u2014. \u201cManaging Paperwork in Maml\u016bk Egypt (c. 1250\u20131517): A Documentary Approach to \nArchival Practices.\u201d PhD dissertation, SOAS, University of London, 2019.\n\nLoebenstein, Helene. \u201c\u2018Papyrus Erzherzog Rainer\u2019: Zur Papyrussammlung der \u00d6sterreichischen \nNationalbibliothek; 100 Jahre sammeln, bewahren, edieren.\u201d In Die Papyrussammlung \nder \u00d6sterreichischen Nationalbibliothek: Katalog der Sonderausstellung 100 Jahre \nPapyrus Erzherzog Rainer, edited by Helene Loebenstein and Hermann Harrauer, 3\u201339. \nVienna: \u00d6sterreichische Nationalbibliothek, 1983.\n\nLoiseau, Julien. \u201cLe silence des archives: Conservation documentaire et historiographie de \nl\u2019\u00c9tat dans le sultanat mamelouk (XIIIe\u2013XVI si\u00e8cle).\u201d In L\u2019autorit\u00e9 de l\u2019\u00e9crit au Moyen \n\u00c2ge: Orient-Occident, edited by Soci\u00e9t\u00e9 des Historiens M\u00e9di\u00e9vistes de l\u2019Enseignement \nSup\u00e9rieur Public (SHMESP), 285\u201398. Paris: Publications de la Sorbonne, 2009.\n\nMayer, L. A. Saracenic Heraldry: A Survey. Oxford: Clarendon Press, 1933.\n\nMouton, Jean-Michel, Dominique Sourdel, and Janine Sourdel-Thomine. Mariage et s\u00e9paration \n\u00e0 Damas au moyen \u00e2ge: Un corpus de 62 documents juridiques in\u00e9dits entre 337/948 et \n698/1299. Paris: Acad\u00e9mie des inscriptions et belles-lettres, 2013.\n\nM\u00fcller, Christian. Der Kadi und seine Zeugen: Studie der mamlukischen \u1e24aram-Dokumente \naus Jerusalem. Wiesbaden: Harrassowitz, 2013.\n\nNicolle, David. Late Maml\u016bk Military Equipment. Damascus: Institut fran\u00e7ais du Proche-\nOrient, 2011.", "start_char_idx": 88273, "end_char_idx": 90935, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9ab2d537-4d8d-474e-a745-4d6192fff3e5": {"__data__": {"id_": "9ab2d537-4d8d-474e-a745-4d6192fff3e5", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "97713b08-3fb1-4899-a332-337dbec54d82", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "3b02b23a5bbd37967c00891133a0a9f4f276628bc07f33ee71dc280d49a22310", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "330274fd-b64c-4cd8-835f-dc34a0d943cc", "node_type": "1", "metadata": {}, "hash": "eab2728855986d961cd3b0a9510dd5c7453bc4c17124837887e05ee989d1d3f2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe Paperwork of a Mamluk Muq\u1e6da\u02bf  \u2022  374\n\nPaul, J\u00fcrgen. \u201cArchival Practices in the Muslim World Prior to 1500.\u201d In Manuscripts and \nArchives: Comparative Views on Record-Keeping, edited by Alessandro Bausi, Christian \nBrockmann, Michael Friedrich, and Sabine Kienitz, 339\u201360. Berlin: De Gruyter, 2018.\n\nPickett, James, and Paolo Sartori. \u201cFrom the Archetypical Archive to Cultures of \nDocumentation.\u201d Journal of the Economic and Social History of the Orient 62 (2019): \n773\u201398.\n\nRabie, Hassanein. The Financial System of Egypt AH 564\u2013741/AD 1169\u20131341. Oxford: Oxford \nUniversity Press, 1972.\n\nRapoport, Yossef. Marriage, Money and Divorce in Medieval Islamic Society. Cambridge: \nCambridge University Press, 2005.\n\n\u2014\u2014\u2014. Rural Economy and Tribal Society in Islamic Egypt: A Study of al-N\u0101bulus\u012b\u2019s \u201cVillages \nof the Fayyum.\u201d Turnhout: Brepols, 2018.\n\nRustow, Marina. \u201cThe Fatimid Petition.\u201d Jewish History 32 (2019): 351\u201372.\n\n\u2014\u2014\u2014. Heresy and the Politics of Community: The Jews of the Fatimid Caliphate. Ithaca, NY: \nCornell University Press, 2008.\n\n\u2014\u2014\u2014. The Lost Archive: Traces of a Caliphate in a Cairo Synagogue. Princeton, NJ: Princeton \nUniversity Press, 2020.\n\nSadan, Joseph. \u201cGenizah and Genizah-Like Practices in Islamic and Jewish Traditions: Customs \nConcerning the Disposal of Worn-Out Sacred Books in the Middle Ages, According to an \nOttoman Source.\u201d Bibliotheca Orientalis 43, no. 1\u20132 (1986): 36\u201358.\n\nSassmannshausen, Christian. \u201cMapping Sijill Landscapes: Family Monitoring and Legal \nProcedure in Late Ottoman Tripoli.\u201d In Lire et \u00e9crire l\u2019histoire ottomane, edited by \nVanessa Gu\u00e9no and Stefan Knost, 173\u2013206. Beirut: Institut fran\u00e7ais du Proche-Orient, \n2015.\n\nSato, Tsugitaka. State and Rural Society in Medieval Islam: Sultans, Muqta\u02bbs, and Fallahun. \nLeiden: Brill, 1997.\n\nSijpesteijn, Petra. \u201cThe Archival Mind in Early Islamic Egypt: Two Arabic Papyri.\u201d In From \nal-Andalus to Khurasan: Documents from the Medieval Muslim World, edited by Petra \nSijpesteijn, Lennart Sundelin, Sof\u00eda Torallas Tovar, and Amalia Zome\u00f1o, 163\u201386. Leiden: \nBrill, 2007.\n\nSteenbergen, Jo van. Order out of Chaos: Patronage, Conflict and Mamluk Socio-Political \nCulture, 1341\u20131382. Leiden: Brill, 2006.\n\nStern, Samuel M. F\u0101\u1e6dimid Decrees: Original Documents from the F\u0101\u1e6dimid Chancery. London: \nFaber and Faber, 1964.", "start_char_idx": 90939, "end_char_idx": 93281, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "330274fd-b64c-4cd8-835f-dc34a0d943cc": {"__data__": {"id_": "330274fd-b64c-4cd8-835f-dc34a0d943cc", "embedding": null, "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8420", "node_type": "4", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "1a2c8992e77286ab7185476a503fbf3d85df7f2fce7f3399f944ec839980239f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9ab2d537-4d8d-474e-a745-4d6192fff3e5", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "18fbf9891c0e65683cdc36c7638868e8f62e5f932f9d8a1004780413722847c1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "90e9d025-fa6a-407f-8d9e-f9584ab3ebc5", "node_type": "1", "metadata": {}, "hash": "12f2ee597bf7192a652c961c606bcd6372d840381d5ad3e6a5b03db288697c04", "class_name": "RelatedNodeInfo"}}, "text": "375  \u2022  Daisy Livingston\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n\u2014\u2014\u2014. \u201cPetitions from the Maml\u016bk Period (Notes on the Maml\u016bk Documents from Sinai).\u201d \nBulletin of the School of Oriental and African Studies 29, no. 2 (1966): 233\u201376.\n\nVandorpe, Katelijn. \u201cArchives and Dossiers.\u201d In The Oxford Handbook of Papyrology, edited \nby Roger S. Bagnall, 216\u201355. Oxford: Oxford University Press, 2009.\n\nWalker, Bethany. \u201cThe Ceramic Correlates of Decline in the Mamluk Sultanate: An Analysis of \nLate Medieval Sgraffito Wares.\u201d PhD dissertation, University of Toronto, 1998.\n\n\u2014\u2014\u2014. \u201cCeramic Evidence for Political Transitions in Early Mamluk Egypt.\u201d Maml\u016bk Studies \nReview 8, no. 1 (2004): 1\u2013114.", "start_char_idx": 93285, "end_char_idx": 93959, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "90e9d025-fa6a-407f-8d9e-f9584ab3ebc5": {"__data__": {"id_": "90e9d025-fa6a-407f-8d9e-f9584ab3ebc5", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "330274fd-b64c-4cd8-835f-dc34a0d943cc", "node_type": "1", "metadata": {"identifier": "alusur-8420", "author": "Livingston, Daisy", "title": "The Paperwork of a Mamluk Muq\u1e6da\u02bf: Documentary Life Cycles, Archival Spaces, and the Importance of Documents Lying Around", "date": "2020-10-01", "file": "alusur-8420.pdf"}, "hash": "bdf1db0aa04aa3350e2656a15b9366368a9a91c9a4406d0dd20851b12035ba55", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "26381b29-2a44-4511-882a-010e50adaf3f", "node_type": "1", "metadata": {}, "hash": "b6b384d589d7484688c9de588d929d49fa4b549a59e15ed613e430bf5d165f60", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 376-408\n\nAbstract\nPeople identified as Persians constituted one of the most prominent groups of nonlocal inhabitants in Mamluk \nEgypt, and earlier scholarship has paid considerable attention to Egyptian-Persian relations. Nevertheless, \nthe determining factors that made someone Persian in Mamluk Egyptian contexts remain poorly understood. \nAccounts of the maj\u0101lis, or learned salons, convened by the penultimate Mamluk Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b \n(r. 906\u2013922/1501\u20131516) offer a unique opportunity to examine which factors, agents, and motivations were \ndecisive in the construction of what it meant to be Persian during the late Mamluk period. An examination \nof these sources demonstrates that language, cultural capital, and region of origin were the most important \nelements in the process of Persian identity construction at al-Ghawr\u012b\u2019s court.\n\nThe key actors in this process were persons who identified themselves as Persians and sought to make strategic \nuse of the benefits their identity could entail within the patronage context of al-Ghawr\u012b\u2019s court. In contrast to \nwhat is known about other ethnic identities within the Mamluk Sultanate, neither persons who identified as \nPersians nor their local interlocutors considered ancestry a defining factor of being Persian.\n\n* An earlier version of this article, written with the support of the German National Academic Foundation, \nwas presented at the Second Conference of the School of Mamluk Studies in Li\u00e8ge, Belgium, in June 2015.  \nI would like to thank my co-panelists Christopher Bahl, Konrad Hirschler, and Josephine van den Bent as well \nas the participants in the conference for their helpful input and feedback. I am, moreover, grateful to the \neditors of the present special dossier and the anonymous reviewers for their corrections and suggestions. \nThe present article builds on, quotes parts of, and uses material also discussed in my forthcoming book In the \nSultan\u2019s Salon: Learning, Religion and Rulership at the Mamluk Court of Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 1501\u20131516) \n(Leiden: Brill, forthcoming).\n\nBeing Persian in Late Mamluk Egypt:\nThe Construction and Significance of  \nPersian Ethnic Identity in the Salons  \n\nof Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b  \n(r. 906\u2013922/1501\u20131516)*\n\nChristian Mauder\nUniversity of Bergen\n\n(christian.mauder@uib.no)\n\nIntroduction\n\nAt the beginning of an article entitled \u201cPharaonic History in Medieval Egypt,\u201d published \nin 1983, Michael Cook asked whether there was something that could be considered an \n\n\u00a9 2020 Christian Mauder. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:christian.mauder%40yale.edu?subject=\n\n\n377  \u2022  Christian Mauder\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nEgyptian identity during what he called the medieval period.1 Cook\u2019s approach to this \nquestion focused on whether, and to what degree, premodern Egyptian Muslims knew \nabout and identified with the pre-Islamic, in particular Pharaonic, history of the country \nthey inhabited. Although Cook concluded that there was little evidence in favor of the \nassumption that what premodern Egyptian Muslims knew about Pharaonic times formed a \nsignificant part of their identity,2 the guiding question of his article still deserves attention. \nOne alternative way to approach it is to ask how the premodern Muslim inhabitants of \nEgypt constructed the identity of those whom they perceived as others\u2014that is, foreigners \nor non-Egyptians.", "start_char_idx": 47, "end_char_idx": 3777, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "26381b29-2a44-4511-882a-010e50adaf3f": {"__data__": {"id_": "26381b29-2a44-4511-882a-010e50adaf3f", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "90e9d025-fa6a-407f-8d9e-f9584ab3ebc5", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "a2539a2eaec80fbf22185d6f87eebd91422058b7ce53feacdf4801b079948bd9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b97d0637-ff91-47c4-aebb-b2a0a0c5432c", "node_type": "1", "metadata": {}, "hash": "bd16e5628ece5382a1ba748877a2030be76ce7fbb31d768b1fbfae998f5f1739", "class_name": "RelatedNodeInfo"}}, "text": "In his article, Cook repeatedly contrasted the Egyptian case with the Iranian one3\u2014 \na comparison that would probably have made sense also to the inhabitants of Mamluk Egypt, \ngiven that they came into direct contact with Iranians often enough. As Carl Petry noted, \nimmigrants to Cairo from Iran and its environs were outnumbered only by those from Syria \nand Palestine. He argued that \u201cIranians, in fact, attained a preeminence in the Cairene elite \ndisproportionate to their [. . .] numbers. They remained conscious exponents of the Persian \nintellectual tradition in Cairo and were respected for this by their contemporaries.\u201d4 When \nfirst published, Petry\u2019s findings were particularly noteworthy because they refuted an \nearlier view of the Mamluk Sultanate, in general, and Egypt, in particular, as unaffected by \npolitical, intellectual, and cultural developments in the Mongol and post-Mongol Iranian \nlands.5\n\nThis recognition of the importance of the entanglements between Greater Iran and the \nMamluk Sultanate notwithstanding, Mamlukists studying Persian-Mamluk interactions \nhave so far largely focused on military, economic, and diplomatic encounters6 or on the \n\n1.  M. Cook, \u201cPharaonic History in Medieval Egypt,\u201d Studia Islamica 57 (1983): 67\u2013103, at 67.\n2.  Cook, \u201cPharaonic History,\u201d 99\u2013100. See also the older study referenced in Cook\u2019s article: U. Haarmann, \n\n\u201cRegional Sentiment in Medieval Islamic Egypt,\u201d Bulletin of the School of Oriental and African Studies 43, no. 1 \n(1980): 55\u201366.\n\n3.  Cook, \u201cPharaonic History,\u201d 68, 90, 100\u2013101. See also Haarmann, \u201cRegional Sentiment,\u201d 56\u201357.\n4.  C. Petry, The Civilian Elite of Cairo in the Later Middle Ages (Princeton, NJ: Princeton University Press, \n\n1981), 61, 67\u201368. \n5.  E.g., U. Haarmann, \u201cMi\u1e63r: 5. The Maml\u016bk Period 1250\u20131517,\u201d in The Encyclopaedia of Islam, 2nd ed., ed. P. \n\nJ. Bearman et al., 7:164\u2013177 (Leiden: Brill, 1960\u20132009), 165.\n6.  Given the recent boom in the study of Mamluk diplomacy, the following list of relevant studies does \n\nnot claim to be exhaustive: M. A\u011falarl\u0131, \u201cXVI. Y\u00fczy\u0131l\u0131n Ba\u015flar\u0131nda Safevi Devletiyle Meml\u00fck Devleti Aras\u0131nda \nSiyasi \u0130li\u015fkilere Genel Bir Baki\u015f,\u201d U\u015fak \u00dcniversitesi Sosyal Bilimler Dergisi 3, no.", "start_char_idx": 3779, "end_char_idx": 5992, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b97d0637-ff91-47c4-aebb-b2a0a0c5432c": {"__data__": {"id_": "b97d0637-ff91-47c4-aebb-b2a0a0c5432c", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "26381b29-2a44-4511-882a-010e50adaf3f", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "b830e5bef23089d8d94074bd044d47557bc982e2cd068472cf0aa69b6b8d88c8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3ee53206-7256-4f49-8d10-d341a63b73ce", "node_type": "1", "metadata": {}, "hash": "ee6f8a604c2524e9756626efa2602a1f80b6463d49abe647bd138828a86fa731", "class_name": "RelatedNodeInfo"}}, "text": "2 (2010): 124\u2013135; R. Amitai, \nMongols and Mamluks: The Mamluk-\u012alkh\u0101nid War, 1260\u20131281 (Cambridge: Cambridge University Press, 1995); \nmultiple contributions in R. Amitai, ed., The Mongols in the Islamic Lands: Studies in the History of the Ilkhanate \n(Aldershot, Ashgate Variorum, 2007); R. Amitai, Holy War and Rapprochement: Studies in the Relations between \nthe Mamluk Sultanate and the Mongol Ilkhanate (1260\u20131335) (Turnhout: Brepols, 2013); A. F. Broadbridge, \nKingship and Ideology in the Islamic and Mongol Worlds (Cambridge: Cambridge University Press, 2008); W. \nW. Clifford, \u201cSome Observations on the Course of Mamluk-Safavid Relations (1502\u20131516/908\u2013922): I and II,\u201d Der \nIslam 70 (1993): 245\u2013278; M. Dekkiche, \u201cLe Caire: Carrefour des ambassades; \u00c9tude historique et diplomatique de \nla correspondance \u00e9chang\u00e9e entre les sultans mamlouks circassiens et les souverains timourides et turcomans \n(Qara-Qoyunlu-Qaramanides) au XVe s. d\u2019apr\u00e8s le ms. ar 4440 (BnF, Paris)\u201d (PhD diss., University of Li\u00e8ge, 2011); \nM. Dekkiche, \u201cNew Source, New Debate: Re-evaluation of the Mamluk-Timurid Struggle for Religious Supremacy \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBeing Persian in Late Mamluk Egypt  \u2022  378\n\npresence in Mamluk lands of individual figures, texts, objects, cultural techniques, practices, \nor bodies of knowledge that were considered Persian in one way or another.7 Yet rarely, if at \nall, have scholars asked what the term \u201cPersian\u201d and its Arabic equivalents, such as f\u0101ris\u012b or \n\u02bfajam\u012b, actually meant in Mamluk contexts.8\n\nin the Hijaz (Paris, BnF MS ar. 4440),\u201d Maml\u016bk Studies Review 18 (2014\u201315): 247\u2013272; C. Mauder, \u201cA Severed Head, \na Poetry Slam, and a Shi\u02bf\u012b Visiting al-Sh\u0101fi\u02bf\u012b\u2019s Tomb: Symbolic and Literary Communication in Mamluk-Safawid \nDiplomatic Encounters,\u201d in Studies on the Mamluk Sultanate (1250\u20131517): Proceedings of a German-Japanese \nWorkshop Held at Tokyo, November 5\u20136, 2016, ed. S. Conermann and T. Miura (G\u00f6ttingen: Bonn University \nPress, forthcoming); M. Melvin-Koushki, \u201cThe Delicate Art of Aggression: Uzun Hasan\u2019s Fathnama to Qaytbay \nof 1469,\u201d Iranian Studies 44, no. 2 (2011): 193\u2013214; H. Rabie, \u201cPolitical Relations Between the Safavids of Persia \nand the Mamluks of Egypt and Syria in the Early Sixteenth Century,\u201d Journal of the American Research Center \nin Egypt 15 (1978): 75\u201381; and most recently the pertinent contributions in F. Bauden and M. Dekkiche, eds., \nMamluk Cairo, a Crossroads for Embassies: Studies on Diplomacy and Diplomatics (Leiden: Brill, 2019); R. Amitai \nand S. Conermann, eds., The Mamluk Sultanate from the Perspective of Regional and World History (G\u00f6ttingen: \nBonn University Press, 2019).\n\n7.", "start_char_idx": 5993, "end_char_idx": 8661, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3ee53206-7256-4f49-8d10-d341a63b73ce": {"__data__": {"id_": "3ee53206-7256-4f49-8d10-d341a63b73ce", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b97d0637-ff91-47c4-aebb-b2a0a0c5432c", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "acba5db404dbc7319d21d0a5baeebb9e25ddd3d51af2e3c25fc2a5002d437854", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b1c1e1c1-a1f9-48e0-b73d-d3937ff8b4c2", "node_type": "1", "metadata": {}, "hash": "5a0445546388f46ac22e8524fdb4e4258e09078c4849f39ea8a939f87297e771", "class_name": "RelatedNodeInfo"}}, "text": "7.  See, e.g., D. Behrens-Abouseif, \u201cSultan al-Ghawr\u012b and the Arts,\u201d Maml\u016bk Studies Review 6 (2002): 71\u201394, \nat 75, 82\u201383, 85; A. Bodrogligeti, A Fourteenth Century Turkic Translation of Sa\u02bfd\u012b\u2019s \u201cGulist\u0101n\u201d: Sayf-i Sar\u0101y\u012b\u2019s \n\u201cGulist\u0101n bi\u02bet-turk\u012b\u201d (Bloomington: Indiana University Press, 1969); J. Eckmann, \u201cThe Mamluk-Kipchak \nLiterature,\u201d Central Asiatic Journal 8 (1963): 304\u2013319, at 307\u2013309, 317; K. D\u2019hulster, \u201cSome Notes on Sayf-Sar\u0101y\u012b\u2019s \nG\u00fclist\u0101n bi t-T\u00fcrk\u012b,\u201d in Egypt and Syria in the Fatimid, Ayyubid and Mamluk Eras V, ed. U. Vermeulen and K. \nD\u2019hulster, 451\u201370 (Leuven: Peeters, 2007); K. D\u2019hulster, \u201c\u2018Sitting with Ottomans and Standing with Persians\u2019: \nThe \u0160\u0101hn\u0101me-yi T\u00fcrk\u012b as a Highlight of Mamluk Court Culture,\u201d in Egypt and Syria in the Fatimid, Ayyubid \nand Mamluk Eras VI, ed. U. Vermeulen and K. D\u2019hulster, 229\u2013256 (Leuven: Peeters, 2010); B. Flemming, \u201c\u0160er\u012bf, \nSultan \u0120avr\u012b und die ,Perser\u2018,\u201d Der Islam 45 (1969): 81\u201393; Y. Frenkel, Is there a Maml\u016bk Culture? (Berlin: \nEB-Verlag, 2014), 29\u201330; Y. Frenkel, \u201cThe Maml\u016bk Sultanate and Its Neighbors: Economic, Social and Cultural \nEntanglements,\u201d in Amitai and Conermann, Mamluk Sultanate, 39\u201360, at 43\u201345; U. Haarmann, \u201cYeomanly \nArrogance and Righteous Rule: Fa\u1e93l All\u0101h R\u016bzbih\u0101n Khunj\u012b and the Mamluks of Egypt,\u201d in Iran and Iranian \nStudies: Essays in Honor of Iraj Afshar, ed. K. Eslami, 109\u2013124 (Princeton, NJ: Zagros, 1998); U. Haarmann, \u201cThe \nLate Triumph of the Persian Bow: Critical Voices on the Mamluk Monopoly on Weaponry,\u201d in The Mamluks in \nEgyptian Politics and Society, ed. T. Philipp and U. Haarmann, 174\u2013187 (Cambridge: Cambridge University Press, \n1998), 183\u2013187; A. Schimmel, \u201cSome Glimpses of the Religious Life in Egypt during the Later Mamluk Period,\u201d \nIslamic Studies 4 (1965): 353\u2013392, at 378.\n\n8.  More research has been done on other ethnic identities in the Mamluk Sultanate. See, e.g., S. Conermann, \n\u201cVolk, Ethnie oder Stamm? Die Kurden aus Mamlukischer Sicht,\u201d in Mamlukica: Studies on the History and \nSociety of the Mamluk Period, ed. S. Conermann, 317\u201357 (G\u00f6ttingen: Bonn University Press, 2013); R. Irwin, \n\u201cHow Circassian Were the Circassian Mamluks?,\u201d in Amitai and Conermann, Mamluk Sultanate, 109\u2013122; B. \nLellouch, \u201cQu\u2019est-ce qu\u2019un Turc?", "start_char_idx": 8659, "end_char_idx": 10902, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b1c1e1c1-a1f9-48e0-b73d-d3937ff8b4c2": {"__data__": {"id_": "b1c1e1c1-a1f9-48e0-b73d-d3937ff8b4c2", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3ee53206-7256-4f49-8d10-d341a63b73ce", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "aba398e2e638b75103f4157b81d86bd0d89d8c3be03bc2e47f1d702f5a37b1f9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1e337131-44c7-4354-95ec-c1af8e1803e2", "node_type": "1", "metadata": {}, "hash": "6c07feb0cda8c27f15cdf7a6e4a19a3bd21896cd236be5d5443578f86e869a14", "class_name": "RelatedNodeInfo"}}, "text": "(\u00c9gypte, Syrie, xvie si\u00e8cle),\u201d European Journal of Turkish Studies (2013): 1\u201320; \nJ. Loiseau, Les Mamelouks XIIIe\u2013XVIe si\u00e8cle: Une exp\u00e9rience du pouvoir dans l\u2019Islam m\u00e9di\u00e9val (Paris: \u00c9ditions \ndu Seuil, 2014), 173\u2013203; K. Yosef, Ethnic Groups, Social Relationships and Dynasty in the Mamluk Sultanate \n(Bonn: Annemarie-Schimmel-Kolleg, 2012), especially 3\u20134; J. van den Bent, \u201cNone of the Kings on Earth Is Their \nEqual in \u02bfA\u1e63abiyya: The Mongols in Ibn Khald\u016bn\u2019s Works,\u201d Al-Mas\u0101q 28, no. 2 (2016): 171\u2013186; J. van den Bent, \n\u201cMongols in Mamluk Eyes: Representing Ethnic Others in the Medieval Middle East\u201d (PhD diss. University of \nAmsterdam, 2020); K. Yosef, \u201cDawlat al-Atr\u0101k or Dawlat al-Mam\u0101l\u012bk: Ethnic Origin or Slave Origin as the Defining \nCharacteristic of the Ruling Elite in the Maml\u016bk Sultanate,\u201d Jerusalem Studies in Arabic and Islam 39 (2012): \n387\u2013410; K. Yosef, \u201cCross-Boundary Hatred: (Changing) Attitudes towards Mongol and \u2018Christian\u2019 Maml\u016bks in \nthe Mamluk Sultanate,\u201d in Amitai and Conermann, Mamluk Sultanate, 149\u2013214; Frenkel, \u201cNeighbors,\u201d 45\u201348. On \nPersia and Persian identities in the early Islamicate period, see S. B. Savant, The New Muslims of Post-Conquest \nIran: Tradition, Memory, and Conversion (Cambridge: Cambridge University Press, 2013); on how Muslims of the \nearly \u02bfAbbasid period remembered pre-Islamic Persia and its conquest, see S. Savran, Arabs and Iranians in the \n\n\n\n379  \u2022  Christian Mauder\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThe present article seeks to contribute to a deeper understanding of the Persian \npresence in Mamluk Egyptian society, in general, and in Cairo-based late Mamluk court \nlife, in particular. To this end, it elucidates first and foremost how key figures in a late \nMamluk court understood and constructed Persian ethnic identity. Behind this question \nstands a concept of identity that is informed by insights from research on ethnicity in other \npremodern societies, especially in late antique and medieval Europe. These studies indicate \nthat ethnic identity is not a fixed and naturally given quality but the result of constructive \nsocial processes of labeling and negotiation in which both the labeled person or group \nand others can partake. Such relational processes typically occur when different groups \nseparated by cultural, linguistic, or other boundaries come into contact and interact with \neach other. In these processes, various agents can attribute different ethnic identities to one \nand the same person or group in different contexts and at different times. These identities, \nin turn, can entail a multitude of social, legal, and political consequences, and they should \nbe seen as both situational and strategic.9 The social significance of ethnic identities is based \non their shared recognition and acceptance as true. As Peter Webb puts it: \u201cEthnicities must \nbe believed in to become real.\u201d10\n\nVarious factors contribute to the construction of an ethnic identity.", "start_char_idx": 10903, "end_char_idx": 13855, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1e337131-44c7-4354-95ec-c1af8e1803e2": {"__data__": {"id_": "1e337131-44c7-4354-95ec-c1af8e1803e2", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b1c1e1c1-a1f9-48e0-b73d-d3937ff8b4c2", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "cca63cb23fd3b9271e06f9b2de5bb28fa2621daddad791ecf55853a8d37f3638", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d008e7c2-ce0d-48b3-8123-e7315a5a7ecc", "node_type": "1", "metadata": {}, "hash": "2f1b0c7b6fd54e702557bb8ee9aa01646e685cbe52587cf0092008d15668598d", "class_name": "RelatedNodeInfo"}}, "text": "In Latin medieval \nEurope, membership in a group defined through blood ties and shared ancestry (gens), legal \ntraditions (leges), language (lingua), and customs (mores) were often seen as characterizing \nethnic groups, although European nationalists from the nineteenth century onward \ntypically focused primarily on the aspect of blood ties.11 Another important observation \n\nIslamic Conquest Narrative: Memory and Identity Construction in Islamic Historiography, 750\u20131050 (London: \nRoutledge, 2018); and on ethnonyms for Persians in non-Persian languages, see O. Kommer, S. Liccardo, and A. \nNowak, \u201cComparative Approaches to Ethnonyms: The Case of the Persians,\u201d Hungarian Historical Review 7, no. \n1 (2018): 18\u201356.\n\n9.  R. Bartlett, \u201cMedieval and Modern Concepts of Race and Ethnicity,\u201d Journal of Medieval and Early \nModern Studies 31, no. 1 (2001), 39\u201356, at 40, 42; T. Reuter, \u201cWhose Race, Whose Ethnicity? Recent Medievalists\u2019 \nDiscussions of Identity,\u201d in Medieval Polities and Modern Mentalities, ed. J. L. Nelson, 100\u2013108 (Cambridge: \nCambridge University Press, 2006), 101, 103; J. A. Armstrong, Nations before Nationalism (Chapel Hill: University \nof North Carolina Press, 1982), 4\u20136. See also P. Geary, \u201cEthnic Identity as a Situational Construct in the Early \nMiddle Ages,\u201d Mitteilungen der Anthropologischen Gesellschaft in Wien 113 (1983): 15\u201326, at 18, 21; W. Pohl, \n\u201cTelling the Difference: Signs of Ethnic Identity,\u201d in Strategies of Distinction: The Construction of Ethnic \nCommunities, 300\u2013800, ed. W. Pohl and H. Reimitz, 17\u201369 (Leiden: Brill, 1998), 21\u201322; F. Barth, \u201cIntroduction,\u201d \nin Ethnic Groups and Boundaries, ed. F. Barth, 9\u201338 (Boston: Little, Brown and Company, 1969), 9\u201310, 13\u201316, \n33\u201334; N. Adlparvar and M. Tadros, \u201cThe Evolution of Ethnicity Theory: Intersectionality, Geopolitics and \nDevelopment,\u201d IDS Bulletin 47 (2016): 123\u2013136, at 125\u2013126.\n\n10.  P. Webb, Imagining the Arabs: Arab Identity and the Rise of Islam (Edinburgh: Edinburgh University \nPress, 2016), 11.\n\n11.  Bartlett, \u201cConcepts,\u201d 44\u201354. See also Geary, \u201cConstruct,\u201d 17\u201321; W. Pohl, Die V\u00f6lkerwanderung: Eroberung \nund Integration (Stuttgart: Kohlhammer, 2002), 17\u201318; W. Pohl, \u201cIntroduction: Strategies of Distinction,\u201d in Pohl \nand Reimitz, Strategies of Distinction, 1\u201315, at 4, 7\u20139; W. Pohl, \u201cIntroduction: Ethnicity, Religion and Empire,\u201d \nin Visions of Community in the Post-Roman World: The West, Byzantium and the Islamic World, 300\u20131100, ed. \nW. Pohl, C. Gantner, and R. Payne, 1\u201323 (Farnham: Ashgate, 2012), 9\u201310; W. Pohl, \u201cIntroduction: Strategies of \nIdentification: A Methodological Profile,\u201d in Strategies of Identification: Ethnicity and Religion in Early Medieval \nEurope, ed. W. Pohl and G. Heydemann, 1\u201364 (Turnhout: Brepols, 2013), 3, 6\u20138, 10; Pohl, \u201cTelling,\u201d 17\u201319, 22\u201361.", "start_char_idx": 13856, "end_char_idx": 16654, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d008e7c2-ce0d-48b3-8123-e7315a5a7ecc": {"__data__": {"id_": "d008e7c2-ce0d-48b3-8123-e7315a5a7ecc", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1e337131-44c7-4354-95ec-c1af8e1803e2", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "8f4314f9ee92a02b1365578a96735590be4614b31d8f3881bda2d733fbc2344d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "229ab549-3b43-450b-be6e-586af700278e", "node_type": "1", "metadata": {}, "hash": "177bbe4377c01648eaa88cd01adf649cb9e0495a9b23da1d116015fc5ecd6500", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBeing Persian in Late Mamluk Egypt  \u2022  380\n\nfrom the European context is that the attribution of specific ethnic identities is often \nespecially pronounced in the case of high-ranking political actors. As Timothy Reuter put \nit: \u201cEthnicity appears to have lit up in the presence of rulers in much the same way as \nfluorescent clothing does in the presence of street lighting.\u201d12\n\nGiven that these insights have been obtained through the study of European societies, \nwe cannot tacitly assume that they necessarily apply also to ethnic groups beyond the \nindistinct borders of Europe. However, Peter Webb\u2019s recent work on Arab ethnicity has \ndemonstrated that theoretical findings derived from the study of European ethnicities can be \nfruitfully applied to Islamicate contexts.13 Moreover, earlier research on the specific case of \npremodern Persian identity suggests that many of the factors that historians of late antique \nand medieval Europe have identified as defining ethnic identities also play a role in the \nPersian case.14 This is perhaps most obvious for what medieval European sources call lingua. \nIn his much noted monograph Die \u201ePersophonie\u201c: Regionalit\u00e4t, Identit\u00e4t und Sprachkontakt \nin der Geschichte Asiens, Bert G. Fragner argues forcefully for the importance of language \nas a constitutive factor of Persian identity and a Persian cultural sphere.15 His point of view \nis in accord with our knowledge about ethnicity in the greater Mediterranean world more \nbroadly16 and with the findings of other specialists in premodern Persian history.17 It thus \nseems worthwhile to explore whether and to what degree other insights derived from the \nstudy of premodern European ethnicities can likewise be applied to the Persian case.\n\nA noteworthy similarity between publications on ethnicity in Europe and those on the \nIslamicate world is that they often remain on a rather general level and relatively rarely \nengage with the construction of particular ethnic identities in a specific time and place.18 \nIn this, they reflect the fact that the construction of specific ethnic identities in premodern \nsocieties often evades historical analysis because of a lack of appropriate sources.19 We are \nthus fortunate to have at our disposal a set of texts that allows a deeper understanding of the \n\n12.  Reuter, \u201cRace,\u201d 103\u2013104. See also Geary, \u201cConstruct,\u201d 23\u201325.\n13.  Webb, Imagining, especially 4, 9\u201315. For an earlier study likewise arguing for the applicability of findings \n\non ethnicity in Europe to the Islamicate world, see Armstrong, Nations, especially 3, and for comparative \nreflections on ethnicity in Europe and the Islamicate world, see Pohl, \u201cEthnicity.\u201d\n\n14.  See, e.g., Savant, Muslims, whose primary theoretical focus, however, is \u201cmemory\u201d rather than \n\u201cethnicity.\u201d\n\n15.  B. G. Fragner, Die \u201ePersophonie\u201c: Regionalit\u00e4t, Identit\u00e4t und Sprachkontakt in der Geschichte Asiens \n(Berlin: Das Arabische Buch, 1999), especially 16\u201323.\n\n16.  E.g., H. Barker, That Most Precious Merchandise: The Mediterranean Trade in Black Sea Slaves \n(Philadelphia: University of Pennsylvania Press, 2019), 41\u201345. \n\n17.  E.g., M. Cooperson, \u201c\u2018Arabs\u2019 and \u2018Iranians\u2019: The Uses of Ethnicity in the Early Abbasid Period,\u201d in Islamic \nCultures, Islamic Contexts: Essays in Honor of Professor Patricia Crone, ed. A. Q. Ahmed et al., 364\u2013382 (Leiden: \nBrill, 2015), 368\u2013375, 377, 382; A. Amanat, \u201cRemembering the Persianate,\u201d in The Persianate World: Rethinking \na Shared Sphere, ed. A. Amanat and A. Ashraf, 15\u201362 (Leiden: Brill, 2019), 32\u201341. On the connection between \nlanguage and (ethnic) identity, see in detail M. Bucholtz and K. Hall, \u201cLanguage and Identity,\u201d in A Companion \nto Linguistic Anthropology, ed.", "start_char_idx": 16659, "end_char_idx": 20403, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "229ab549-3b43-450b-be6e-586af700278e": {"__data__": {"id_": "229ab549-3b43-450b-be6e-586af700278e", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d008e7c2-ce0d-48b3-8123-e7315a5a7ecc", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f131f368642796378a89bc7cdcf557be765ec5e7a09abcf9709d9c1f4c8a180b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "47f8e794-f9d5-42cf-be79-292ed0e6e571", "node_type": "1", "metadata": {}, "hash": "2a4958c59cb8981dd059d130c0153b71a35530c04be32af35bf07c59edc972df", "class_name": "RelatedNodeInfo"}}, "text": "A. Duranti, 369\u201394 (Malden: Blackwell, 2004), especially 371\u2013374.\n\n18.  On arguments for the usefulness of broader general approaches, see, e.g., Armstrong, Nations, 3\u20134; and \non the need to study ethnicities in a specific time and place, see Webb, Imagining, 7.\n\n19.  Geary, \u201cConstruct,\u201d 21. See also Reuter, \u201cRace,\u201d 101. \n\n\n\n381  \u2022  Christian Mauder\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nconstruction and the significance of Persian ethnic identity at a late Mamluk court\u2014namely, \nthe literary representations of the maj\u0101lis, or learned salons, convened by the penultimate \nMamluk Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516). They repeatedly attest to the \nprominent roles played by persons, texts, and cultural techniques labeled \u201cPersian\u201d in the \nlife of his court in general, as earlier scholarship has already noted.20 However, the deep \ninsights that these sources offer into late Mamluk processes of constructing, claiming, and \naffirming ethnic identities have so far largely escaped scholarly attention.\n\nThe present article seeks to shed light on these processes within a specific and \ncomparatively well-documented social context. Following a short synopsis of the historical \nbackground and the available sources, I aim to answer to the following questions:  \nWhat made a person Persian in al-Ghawr\u012b\u2019s maj\u0101lis? Who could make someone Persian?  \nAnd why would one want to be Persian? In particular, the article shows that language, \ncultural capital, and region of origin were the most important factors in the process of \nPersian identity construction at this late Mamluk court. The key actors in this process were \npersons who identified themselves as Persians and sought to make strategic use of the \nbenefits that their identity could entail within the patronage context of al-Ghawr\u012b\u2019s court.21 \n\nHistorical Background and Sources\n\nThe late Mamluk Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (also sometimes erroneously spelled \u201cQ\u0101n\u1e63\u016bh \nal-Gh\u016br\u012b\u201d) is today best known as the loser of the Battle of Marj D\u0101biq of 922/1516, in which \nhe met his death after witnessing the invading Ottoman forces rout the Mamluk army \nnorth of Aleppo\u2014an event that heralded the complete conquest of the Mamluk realm at the \nhands of Sel\u012bm the Grim one year later. Thanks to the work of Carl Petry, Albrecht Fuess, \nand others, historians with an interest in the Mamluk Sultanate are today also aware of the \ninnovative means through which al-Ghawr\u012b sought to adjust the political, fiscal, and military \nstructures of the Mamluk Sultanate to address the domestic and transregional challenges of \nthe early tenth/sixteenth century, such as the rise of the Safawids, the expansion of the \nOttoman Empire, and the sudden appearance of Portuguese ships in the vicinity of the \nArabian Peninsula. In response, al-Ghawr\u012b significantly expanded the number of firearms \navailable to the Mamluk army, experimented with disentangling late Mamluk patterns of \nlandholding from the structure of the military, and established revolving sources of funds \nreserved for his personal use by manipulating religious endowments, among other actions.22\n\n20.  See, e.g., R. Irwin, \u201cThe Political Thinking of the \u2018Virtuous Ruler,\u2019 Qansuh al-Ghawri,\u201d Maml\u016bk Studies \nReview 12, no. 1 (2008): 37\u201349; D\u2019hulster, \u201c\u2018Sitting\u2019\u201d; Flemming, \u201c\u0160erif\u201d; B. Flemming, \u201cAus den Nachtgespr\u00e4chen \nSultan \u0120aur\u012bs,\u201d in Folia rara: Wolfgang Voigt LXV. diem natalem celebranti ab amicis et catalogorum codicum \norientalium conscribendorum collegis dedicata, ed.", "start_char_idx": 20404, "end_char_idx": 23895, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "47f8e794-f9d5-42cf-be79-292ed0e6e571": {"__data__": {"id_": "47f8e794-f9d5-42cf-be79-292ed0e6e571", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "229ab549-3b43-450b-be6e-586af700278e", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "4fc2db5f65a795e07a1b8eef16c6c810bde967948a9eb4571f10d842ef55d5b3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f46e69f4-9ddb-44ce-9492-ba9d1b03f385", "node_type": "1", "metadata": {}, "hash": "2ca8510ad049b2f1ae0df632e949b14a483bfe3807bd942b260bc71ad5ce103c", "class_name": "RelatedNodeInfo"}}, "text": "H. Franke, W. Heissig, and W. Treue, 22\u201328 (Wiesbaden: \nSteiner, 1976); Behrens-Abouseif, \u201cArts,\u201d 73.\n\n21.  On the related topic of Ottoman Turkish elements in the maj\u0101lis, see C. Mauder, \u201cOttomanization before \nthe Conquest? Mamluk-Ottoman Religious and Cultural Entanglements in the Courtly Salons of Q\u0101ni\u1e63awh \nal-Ghawr\u012b and Post-Conquest Gatherings,\u201d in The Mamluk-Ottoman Transition: Continuity and Change in Egypt \nand Bilad al-Sham in the Sixteenth Century II, ed. S. Conermann and G. \u015een (G\u00f6ttingen: Bonn University Press, \nforthcoming).\n\n22.  See especially A. Fuess,\u201cDreikampf um die Macht zwischen Osmanen, Maml\u016bken und Safawiden \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBeing Persian in Late Mamluk Egypt  \u2022  382\n\nConcomitantly and, as I argue, complementarily to these innovative steps in the realm \nof state organization, al-Ghawr\u012b engaged in multiple large-scale projects of patronage.  \nBest known among these is the construction of several buildings, including his lavish funeral \ncomplex in the heart of Cairo, which integrated novel architectural elements originating \nfrom the Islamicate East into a Mamluk framework of sultanic architecture.23 Moreover, \nal-Ghawr\u012b made a name for himself as the sponsor of the first complete versified translation \nof the Persian verse epos Sh\u0101hn\u0101ma into Turkish, a project to which I will return below.24\n\nLess well known, at least until recently, is al-Ghawr\u012b\u2019s practice of convening maj\u0101lis \nat the Cairo Citadel once to several times a week. At these sessions he discussed \nscholarly, religious, and at times also political issues with members of the local scholarly \nestablishment, administrative officials, itinerant scholars, litterateurs, envoys, and foreign \ndignitaries as well as marginal figures such as musicians and jesters. In terms of scholarly \ndisciplines, questions of Islamic law clearly predominated, followed by Quranic exegesis, \ncreedal and rational theology, stories about the prophets before Mu\u1e25ammad, various forms \nof poetry and prose literature, prophetic traditions and accounts of the life of the Prophet, \nnon-prophetic history, philosophy, and various other fields of knowledge, including the \nnatural sciences.25\n\nAlthough references to al-Ghawr\u012b\u2019s maj\u0101lis appear in various late Mamluk and post-\nMamluk sources,26 most of our data about these events stem from three late Mamluk works \n\n(1500\u20131517): Warum blieben die Maml\u016bken auf der Strecke?,\u201d in Die Maml\u016bken: Studien zu ihrer Geschichte \nund Kultur; Zum Gedenken an Ulrich Haarmann (1942\u20131999), ed. S. Conermann and A. Pistor-Hatam, 239\u2013250 \n(Schenefeld: EB-Verlag, 2003); A. Fuess, \u201cLes janissaires, les mamelouks et les armes \u00e0 feu: Une comparaison \ndes syst\u00e8mes militaires ottoman et mamelouk \u00e0 partir du milieu du XVe si\u00e8cle,\u201d Turcica 41 (2009): 209\u2013227;  \nC. Petry, Twilight of Majesty: The Reigns of the Maml\u016bk Sultans al-Ashr\u0101f Q\u0101ytb\u0101y and Qan\u1e63\u016bh al-Ghawr\u012b in \nEgypt (Seattle: University of Washington Press, 1993); C. Petry, Protectors or Praetorians? The Last Maml\u016bk \nSultans and Egypt\u2019s Waning as a Great Power (Albany: State University of New York Press, 1994).\n\n23.", "start_char_idx": 23896, "end_char_idx": 27007, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f46e69f4-9ddb-44ce-9492-ba9d1b03f385": {"__data__": {"id_": "f46e69f4-9ddb-44ce-9492-ba9d1b03f385", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "47f8e794-f9d5-42cf-be79-292ed0e6e571", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "d3554fd7569fca65187362c058c1daeffa6400e660eec6ca3950522ba3163a19", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "864e6d6d-d0fa-4827-9e9f-1e51840e46a0", "node_type": "1", "metadata": {}, "hash": "27d726fa64d4210228dc0c5156ad44f89654015985275ae33393f115ae67f32c", "class_name": "RelatedNodeInfo"}}, "text": "23.  K. A. Alhamzah, Late Mamluk Patronage: Qansuh al-Gh\u016br\u012b\u2019s Waqfs and His Foundations in Cairo (Boca \nRaton, FL: Universal Publishers, 2009); Behrens-Abouseif, \u201cArts,\u201d 79\u201384.\n\n24.  On this translation, see, e.g., Flemming, \u201c\u0160erif\u201d; D\u2019hulster, \u201c\u2018Sitting\u2019\u201d (with detailed references to earlier \nstudies); A. Zaja\u0327czkowski, \u201cTreny filozof\u00f3w na \u015bmier\u0107 Iskendera: Pod\u0142ug mamelucko-tureckiej wersji \u0160\u0101h-n\u0101me,\u201d \nRocznik Orientalistyczny 28, no. 2 (1965): 13\u201357; A. Zaja\u0327czkowski, \u201cLa plus ancienne traduction turque (en vers) \ndu \u0160\u0101h-n\u0101me de l\u2019\u00c9tat Mamelouk d\u2019\u00c9gypte (XV\u2013XVIe si\u00e8cles),\u201d T\u00fcrk Dili Ara\u015ft\u0131rmalari Y\u0131ll\u0131\u011f\u0131 Belleten (1966): \n51\u201363; A. Zaja\u0327czkowski, \u201c\u015eeh-Name\u2019nin Ilk T\u00fcrk\u00e7e Manzumesinde Atas\u00f6zleri ve Deylimler (\u00d6zet),\u201d in XI. T\u00fcrk Dil \nKurultayinda Okunan Bilimsel Bildiriler 1966, ed. T\u00fcrk Dil Kurumu, 1\u20137 (Ankara: T\u00fcrk Tarih Kurumu Bas\u0131mevi, \n1968); S. Ba\u011fci, \u201cFrom Translated Word to Translated Image: The Illustrated \u015eehn\u00e2me-i T\u00fcrk\u00ee Copies,\u201d Muqarnas \n17 (2000): 162\u2013176; N. Atasoy, \u201cUn manuscrit Maml\u016bk illustr\u00e9 du \u0160\u0101hn\u0101ma,\u201d Revue des \u00e9tudes islamiques 37 \n(1969): 151\u201358. For editions, see A. Zaja\u0327czkowski, ed., Turecka wersja \u0160\u0101h-n\u0101me z Egiptu mameluckiego (Warsaw: \nPan\u0301stwowe Wydawn, 1965); Z. K\u00fclt\u00fcral and L. Beyreli, eds., \u015eer\u00eef\u00ee \u015eehn\u00e2me \u00c7evirisi (Ankara: T\u00fcrk Dil Kurumu, \n1999).\n\n25.  See, in detail, Mauder, Salon, chap. 4.\n26.  E.g., K\u00fclt\u00fcral and Beyreli, \u015eehn\u0101me \u00c7evrisi, 1990\u20131992; Mu\u1e25ammad b. A\u1e25mad Ibn Iy\u0101s al-\u1e24anaf\u012b, \n\nDie Chronik des Ibn Ij\u0101s: Mujallad 5, Min sana 922 il\u0101 sana 928 h. (1516\u20131522), 2nd ed., ed. M. Mu\u1e63\u1e6daf\u0101 \n(Wiesbaden: Steiner, 1961), 89; Mu\u1e25ammad b. Ibr\u0101h\u012bm Ibn al-\u1e24anbal\u012b, Durr al-\u1e25abab f\u012b t\u0101r\u012bkh a\u02bfy\u0101n \u1e24alab, ed. \nM. M. al-F\u0101kh\u016br\u012b and Y. \u02bfAbb\u0101ra (Damascus: Mansh\u016br\u0101t Wiz\u0101rat al-Thaq\u0101fa, 1972\u20131973), 2(1):48; Mu\u1e63\u1e6daf\u0101 \u02bfAl\u012b,  \nThe Ottoman Gentleman of the Sixteenth Century: Mustafa \u00c2li\u2019s \u201cMeva\u02beid\u00fc\u02ben-Nefa\u02beis fi Kava\u02bfidi\u02bel-Mecalis\u201d;", "start_char_idx": 27004, "end_char_idx": 28883, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "864e6d6d-d0fa-4827-9e9f-1e51840e46a0": {"__data__": {"id_": "864e6d6d-d0fa-4827-9e9f-1e51840e46a0", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f46e69f4-9ddb-44ce-9492-ba9d1b03f385", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "d433e1f834cc97d40d5cff547d7ecb89805398de7d73be71a82b5ffe0f208b7a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "abf7d81e-6763-4c50-ae53-3b0e5ea26513", "node_type": "1", "metadata": {}, "hash": "54e7e47fd2390deb82b45542abb3c900647d16d0c2ab1311a932fd657294a90e", "class_name": "RelatedNodeInfo"}}, "text": "383  \u2022  Christian Mauder\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nclaiming to constitute eyewitness accounts of what was said and done during the meetings.27 \nTwo of these works, Naf\u0101\u02beis maj\u0101lis al-sul\u1e6d\u0101niyya f\u012b \u1e25aq\u0101\u02beiq asr\u0101r al-Qur\u02be\u0101niyya by one \n\u1e24usayn b. Mu\u1e25ammad al-\u1e24usayn\u012b, known as al-Shar\u012bf, and al-Kawkab al-durr\u012b f\u012b mas\u0101\u02beil \nal-Ghawr\u012b of unknown authorship, have been known to scholarship since the mid-twentieth \ncentury and are available in incomplete editions.28 The third, likewise anonymous, account \nof the maj\u0101lis, al-\u02bfUq\u016bd al-jawhariyya f\u012b al-naw\u0101dir al-Ghawriyya, was rediscovered only \nrecently, as announced in the present journal.29 Each of the three sources exhibits a \ndistinct thematic and chronological focus, but their accounts of the maj\u0101lis are remarkably \nconsistent. In the case of al-Kawkab al-durr\u012b and al-\u02bfUq\u016bd al-jawhariyya, this consistency is \nthe result of textual interdependence between the two texts, which could share the same \n(presently unknown) author. Naf\u0101\u02beis maj\u0101lis al-sul\u1e6d\u0101niyya, however, is not textually related \nto the other two works and thus represents an independent literary tradition of writing \nabout al-Ghawr\u012b\u2019s maj\u0101lis. The fact that its account of the sultan\u2019s salons nevertheless \nlargely agrees in content, though typically not in wording (beyond five dozen instances), \nallows the conclusion that both literary traditions about al-Ghawr\u012b\u2019s salons are based on and \nreflect what took place during these meetings. It is therefore justified to use these texts as \nhistorical sources on late Mamluk court culture, including the identities of its participants.30 \n\nWhen relying on the accounts of al-Ghawr\u012b\u2019s maj\u0101lis for historical information, \nwe nevertheless have to bear in mind who wrote them, and for what reasons. The fact \nthat we know almost nothing about the author(s) of the two anonymous works al-Kawkab \nal-durr\u012b and al-\u02bfUq\u016bd al-jawhariyya makes answering these questions particularly difficult, \nas I show elsewhere.31 For the purposes of the present article, we therefore focus on \nal-Shar\u012bf\u2019s Naf\u0101\u02beis maj\u0101lis al-sul\u1e6d\u0101niyya, which is also the source that provides the most \ninformation on Persian ethnic identity at al-Ghawr\u012b\u2019s court. \n\nEven in al-Shar\u012bf\u2019s case, all that we know about him and his work comes from the text \nitself, as other Mamluk authors, according to our present knowledge, found neither him \n\n\u201cTables of Delicacies Concerning the Rules of Social Gatherings,\u201d ed. and trans. D. S. Brookes (Cambridge, MA: \nHarvard University, Department of Near Eastern Languages and Civilizations, 2003), 95.\n\n27.  On these texts in detail, see Mauder, Salon, chap. 3.1.\n28.  The first publication providing detailed information on the works was M. Awad, \u201cSultan al-Ghawri: \n\nHis Place in Literature and Learning (Three Books Written under His Patronage),\u201d in Actes du XXe Congr\u00e8s \nInternational des Orientalistes: Bruxelles 5\u201310. September 1938, 321\u2013322 (Louvain: Bureaux du Mus\u00e9on, 1940). \nThe edition of both texts\u2014\u02bfA.", "start_char_idx": 28890, "end_char_idx": 31876, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "abf7d81e-6763-4c50-ae53-3b0e5ea26513": {"__data__": {"id_": "abf7d81e-6763-4c50-ae53-3b0e5ea26513", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "864e6d6d-d0fa-4827-9e9f-1e51840e46a0", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f70754e72c89c055ecbaf8001983273217fe551b779c4f73c835a119608b9abb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d69551c5-9164-4410-bbe9-de97230df048", "node_type": "1", "metadata": {}, "hash": "280edda829417ad5a9e0bd83a14af9c42d5bbcade2a48101e7b8c4f355f20601", "class_name": "RelatedNodeInfo"}}, "text": "The edition of both texts\u2014\u02bfA. \u02bfAzz\u0101m, ed., Maj\u0101lis al-Sul\u1e6d\u0101n al-Ghawr\u012b: \u1e62afa\u1e25\u0101t min t\u0101r\u012bkh Mi\u1e63r min al-qarn \nal-\u02bf\u0101shir al-hijr\u012b (Cairo: Ma\u1e6dba\u02bfat Lajnat al-Ta\u02bel\u012bf wa-l-Tarjama wa-l-Nashr, 1941)\u2014has been reprinted several \ntimes. The unicum manuscripts of the texts are MS Istanbul, Topkap\u0131 Saray\u0131 K\u00fct\u00fcphanesi, Ahmet III 2680 \n(Naf\u0101\u02beis maj\u0101lis al-sul\u1e6d\u0101niyya) and MS Istanbul, Topkap\u0131 Saray\u0131 K\u00fct\u00fcphanesi, Ahmet III 1377 (al-Kawkab al-durr\u012b). \nHereinafter, references to the manuscripts of the two works are preceded by \u201c(MS)\u201d and use the pagination \nin the manuscripts. Page numbers in the edition are indicated by \u201c(ed. \u02bfAzz\u0101m).\u201d All quotations for which \nreferences to both the edition and the manuscripts are given are based on the manuscripts.\n\n29.  C. Mauder and C. A. Markiewicz, \u201cA New Source on the Social Gatherings (maj\u0101lis) of the Mamluk Sultan \nQ\u0101n\u1e63awh al-Ghawr\u012b,\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 24 (2016): 145\u2013148. All quotations from this work refer to the two-volume \nunicum manuscript MS Istanbul, S\u00fcleymaniye Yazma Eser K\u00fct\u00fcphanesi, Ayasofya 3312 and 3313.\n\n30.  See Mauder, Salon, chap. 3.1.5.\n31.  See Mauder, Salon, chaps. 3.1.2 and 3.1.3.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBeing Persian in Late Mamluk Egypt  \u2022  384\n\nnor his work worthy of mention.32 This might have to do with his origins. Al-Shar\u012bf was an \noutsider who hailed from the bil\u0101d al-\u02bfajam (lands of the Persians).33 His work reveals that he \nwas literate in Persian, Turkish, and Arabic, although his knowledge of Arabic was somewhat \nimperfect, if we are to judge from the numerous linguistic peculiarities that Naf\u0101\u02beis maj\u0101lis \nal-sul\u1e6d\u0101niyya exhibits. Learned in \u1e24anaf\u012b jurisprudence, al-Shar\u012bf seems to have come to \nCairo in the period of political instability in Greater Iran that saw the rise to power of the \nSh\u012b\u02bf\u012b Safawids, and it seems plausible that his decision to leave his homeland was connected \nto the political, economic, religious, and social transformations that characterized the turn \nfrom the ninth/fifteenth to the tenth/sixteenth century.34 Al-Shar\u012bf moved to Cairo, where \nhe managed to attract the attention of Sultan al-Ghawr\u012b, who made him a member of his \nmaj\u0101lis. According to his work, this step must have taken place in or before Rama\u1e0d\u0101n 910/\nFebruary 1505.35 Over the subsequent months, up to Sha\u02bfb\u0101n 911/December 1505,36 al-Shar\u012bf \nwas a regular, and, if we are to trust his text, very active participant in the sultan\u2019s maj\u0101lis, \nas his work, which is written from a first-person perspective, attributes to him the second-\nlargest number of recorded contributions to the maj\u0101lis discussions. Only the sultan himself \nis portrayed as engaging more actively in the discussions.", "start_char_idx": 31847, "end_char_idx": 34523, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d69551c5-9164-4410-bbe9-de97230df048": {"__data__": {"id_": "d69551c5-9164-4410-bbe9-de97230df048", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "abf7d81e-6763-4c50-ae53-3b0e5ea26513", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "7e312aeb996497e22e53c2f41b8376f9e3241d4ce6220aca85eb56581d2e31a3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e942659a-f0c4-4c83-a517-14573f34eb3b", "node_type": "1", "metadata": {}, "hash": "b0e62dd033742be27b7f3f1da9ec2f06b84ae1a131caedbde5349b7090e867f4", "class_name": "RelatedNodeInfo"}}, "text": "Only the sultan himself \nis portrayed as engaging more actively in the discussions. \n\nIn addition to being a regular member of the sultan\u2019s circle, al-Shar\u012bf also benefited \nfrom al-Ghawr\u012b\u2019s patronage by being appointed to the paid position of a Sufi in the latter\u2019s \nfuneral complex.37 Yet al-Shar\u012bf\u2019s position as the ruler\u2019s client, and the benefits that came \nwith it, were highly dependent on the sultan\u2019s favor, as became clear during a series of \ndebates about a question of Quranic exegesis in which al-Shar\u012bf so vehemently defended \nhis opinions against the majority of the participants that tensions grew to the point where \nthe sultan summarily banished all those present, including al-Shar\u012bf, from his presence \nand temporarily discontinued the holding of maj\u0101lis.38 In reaction to this development,  \n\n32.  For more on what is known about this text and its author, see Mauder, Salon, chap. 3.1.1.\n33.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 221; (ed. \u02bfAzz\u0101m) 101. On the translation of \u02bfajam as \u201cPersian\u201d in the present \n\ncontext, see below.\n34.  On the emigration of Iranian Sunnis in the period of the Safawid rise to power, see, e.g., E. Glassen, \n\n\u201cKrisenbewusstsein und Heilserwartung in der islamischen Welt zu Beginn der Neuzeit,\u201d in Die islamische Welt \nzwischen Mittelalter und Neuzeit: Festschrift f\u00fcr Hans Robert Roemer zum 65. Geburtstag, ed. U. Haarmann and \nP. Bachmann, 167\u201379 (Wiesbaden: Steiner, 1979), 175; B. Flemming, \u201cTurks: Turkish Literature of the Golden \nHorde and of the Maml\u016bks,\u201d in Encyclopaedia of Islam, 2nd ed., 10:716\u201318, at 718; L. Berger, Gesellschaft und \nIndividuum in Damaskus 1550\u20131791: Kultur, Recht und Politik in muslimischen Gesellschaften (W\u00fcrzburg: \nErgon, 2007), 161\u201363.\n\n35.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 3, 6; (ed. \u02bfAzz\u0101m) 2, 5.\n36.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 263; (ed. \u02bfAzz\u0101m) 141.\n37.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 115; (ed. \u02bfAzz\u0101m) 36. See also Behrens-Abouseif, \u201cArts,\u201d 77; Flemming, \n\n\u201cNachtgespr\u00e4chen,\u201d 24. On al-Ghawr\u012b\u2019s relationship with Sufi communities, see also C. Mauder, \u201cDer Sultan, \nsein geschw\u00e4tziger Barbier und die Sufis: Ibn Iy\u0101s \u00fcber den Fall des Kam\u0101l ad-D\u012bn b. \u0160ams im Kairo des 16. \nJahrhunderts,\u201d in Macht bei Hofe: Narrative Darstellungen in ausgew\u00e4hlten Quellen; Ein interdisziplin\u00e4rer \nReader, ed. S. Conermann and A. Kollatz, 79\u201398 (Berlin: EB-Verlag, 2020).\n\n38.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 259\u201368; (ed. \u02bf Azz\u0101m) 135\u2013144. On this debate, see also Mauder, Salon, chap. 4.2.2; C. \nMauder, \u201cDoes a Mamluk Sultan Hold Religious Authority? Quranic Exegesis and Hadith Studies in Late Mamluk \nCourtly maj\u0101lis,\u201d Intellectual History of the Islamicate World (forthcoming).", "start_char_idx": 34440, "end_char_idx": 37067, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e942659a-f0c4-4c83-a517-14573f34eb3b": {"__data__": {"id_": "e942659a-f0c4-4c83-a517-14573f34eb3b", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d69551c5-9164-4410-bbe9-de97230df048", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "cf4626517ad65564308d18b4182a418894f1f54ef185809a869ad841fe583473", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d65fe8de-57d1-426e-9b16-d618cf4f655c", "node_type": "1", "metadata": {}, "hash": "e0c46d5e2ab2d8b8d7cb72e79fdc44c23e7c8373a3f8921805f619992b3b4078", "class_name": "RelatedNodeInfo"}}, "text": "385  \u2022  Christian Mauder\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nwhich posed a direct threat to al-Shar\u012bf \u2019s newly found influence and livelihood, he presented \nthe ruler with his work Naf\u0101\u02beis maj\u0101lis al-sul\u1e6d\u0101niyya, which, after a detailed chronological \naccount of the maj\u0101lis in which al-Shar\u012bf participated in 910\u2013911/1505, ends with a plea for \nthe sultan\u2019s forgiveness.39 Whether al-Shar\u012bf succeeded in his attempt to regain the sultan\u2019s \nfavor by penning a literary work is unknown, but the information we have about him and \nhis work makes it clear that we have to understand it as part of a strategic effort to regain \nand maintain sultanic patronage in a time of political turmoil and personal insecurity.  \nWe must also bear this fact in mind when we examine how al-Shar\u012bf, as an immigrant from \nthe \u201clands of the Persians,\u201d addresses and portrays Persian ethnicity, especially when we \ndiscuss below the question of why one would want to be Persian as a member of al-Ghawr\u012b\u2019s \ncourt. \n\nAl-Shar\u012bf was certainly not the first person from the Islamicate East who came to Egypt \nin hope of a better life. Earlier periods of Mamluk history, including especially the eighth/\nfourteenth century with the long third reign of al-N\u0101\u1e63ir Mu\u1e25ammad (r. 709\u2013741/1310\u20131341) \nand the reigns of Barq\u016bq (r. 784\u2013792/1382\u20131389 and 793\u2013802/1390\u20131399), likewise saw \nextensive migration to Cairo by Persians, some of whom attained high office and rank.40  \nYet al-Shar\u012bf\u2019s predecessors often had to face strong anti-Persian stereotypes in Egypt, \nas Petry and others have shown. Persians were seen as openly or clandestinely siding \nwith religious communities understood to be deviant, including antinomian Sufi groups.41 \nMamluk sultans sometimes even ordered all Persians to leave Cairo under threat of capital \npunishment, regarding them as possible traitors or supporters of rival foreign powers. In \ntimes of crisis, graffiti throughout the city called for the killing of all Persians found therein \n\n39.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 268\u201370; (ed. \u02bfAzz\u0101m) 145\u201346.\n40.  On Persians in the Mamluk realm during the eighth/fourteenth century, see, e.g., O. Amir, \u201cNi\u1e93\u0101m al-D\u012bn \n\nYa\u1e25y\u0101 al-\u1e6cayy\u0101r\u012b: An Artist in the Court of the Ilkhans and Mamluks,\u201d Asiatische Studien 71, no. 4 (2018): 1075\u2013\n1091; E. I. Binba\u015f, Intellectual Networks in Timurid Iran: Sharaf al-D\u012bn \u02bfAl\u012b Yazd\u012b and the Islamicate Republic of \nLetters (Cambridge: Cambridge University Press, 2016), especially 112\u2013136; U. Haarmann, \u201cArabic in Speech, \nTurkish in Lineage: Mamluks and Their Sons in the Intellectual Life of Fourteenth-Century Egypt and Syria,\u201d \nJournal of Semitic Studies 33, no.", "start_char_idx": 37072, "end_char_idx": 39706, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d65fe8de-57d1-426e-9b16-d618cf4f655c": {"__data__": {"id_": "d65fe8de-57d1-426e-9b16-d618cf4f655c", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e942659a-f0c4-4c83-a517-14573f34eb3b", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "c6e8300863eb37b7b5423c7d0de347e34a33f452e1dfda1a456f2322db2072c4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ef7957c0-f27a-4f5c-867f-8d29d443d818", "node_type": "1", "metadata": {}, "hash": "537ede9c7481a3902ad945626922b9521c4f65b026ac5b612ed0e7cd3010dca3", "class_name": "RelatedNodeInfo"}}, "text": "1 (1988): 81\u2013114, at 92; C. Juvin, \u201cA Mamluk Qur\u02be\u0101nic \u01e6uz\u02be and Its Connection \nwith Am\u012br \u02bfAbd al-Q\u0101dir al-\u01e6az\u0101\u02beir\u012b,\u201d Journal of Islamic Manuscripts 10 (2019): 105\u2013135, at 111, 115\u2013116;  \nA. Levanoni, \u201cA Supplementary Source for the Study of Mamluk Social History: The Taq\u0101r\u012bz\u0323,\u201d Arabica 60 (2013): \n146\u2013177, at 170\u2013173, 175; M. Melvin-Koushki, \u201cHow to Rule the World: Occult-Scientific Manuals of the Early \nModern Persian Cosmopolis,\u201d Journal of Persianate Studies 11 (2018): 140\u2013154, at 150; M. Melvin-Koushki, \u201cIn \nDefense of Geomancy: \u0160araf al-D\u012bn Yazd\u012b Rebuts Ibn \u1e2aald\u016bn\u2019s Critique of the Occult Sciences,\u201d Arabica 64 (2017): \n346\u2013403, passim; M. Melvin-Koushki, \u201cPowers of One: The Mathematicalization of the Occult Sciences in the \nHigh Persianate Tradition,\u201d Intellectual History of the Islamicate World 5 (2017): 127\u2013199, at 131\u2013132; M. Melvin-\nKoushki, \u201cImperial Talismanic Love: Ibn Turka\u2019s Debate of Feast and Fight (1426) as Philosophical Romance and \nLettrist Mirror for Timurid Princes,\u201d Der Islam 96, no. 1 (2019): 42\u201386, passim; J. van Steenbergen, \u201cThe Amir \nYalbugh\u0101 al-Kh\u0101\u1e63\u1e63ak\u012b, the Qal\u0101w\u016bnid Sultanate, and the Cultural Matrix of Maml\u016bk Society: A Reassessment of \nMaml\u016bk Politics in the 1360s,\u201d Journal of the American Oriental Society 131, no. 3 (2011): 423\u2013443, at 440; Yosef, \n\u201cHatred,\u201d 179\u2013180. For a particularly well-documented case from the early ninth/fifteenth century, see C. Petry, \n\u201c\u2018Travel Patterns of Medieval Notables in the Near East\u2019 Reconsidered: Contrasting Trajectories, Interconnected \nNetworks,\u201d in Everything Is on the Move: The Mamluk Empire as a Node in (Trans-)Regional Networks, ed.  \nS. Conermann, 165\u2013179 (G\u00f6ttingen: Bonn University Press, 2014), 170\u2013173. For the broader context, Petry\u2019s early \ngroundbreaking study, Civilian Elite, especially 61\u201368, is still of fundamental importance. \n\n41.  For a reflection of this view in the maj\u0101lis accounts, see al-\u02bfUq\u016bd, 2: fol. 46v.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBeing Persian in Late Mamluk Egypt  \u2022  386\n\nin the name of Islam. Locals particularly disliked those Persians who had managed to enter \nthe highest echelons of the Mamluk ruling apparatus.42 Against this background, the case \nof Persians at al-Ghawr\u012b\u2019s court is particularly noteworthy, as it seems to point to markedly \ndifferent and, as far as we can say, less hostile ways in which Mamluk Egyptians and their \nPersian interlocutors perceived and interacted with each other. \n\nWho Could Make Someone Persian? \n\nOn the basis of the three maj\u0101lis accounts, we can identify three key factors in the \nconstruction of Persian ethnic identity in al-Ghawr\u012b\u2019s maj\u0101lis: first, proficiency in the \nPersian language; second, mastery of knowledge as well cultural techniques understood \nto be Persian; and third, a Persian place of origin that was indicated, among other things, \nthrough proper names.\n\nTo members of al-Ghawr\u012b\u2019s court, being Persian meant first and foremost that one \ncould speak Persian. To be sure, Persians were not the only ones who knew this language.", "start_char_idx": 39707, "end_char_idx": 42730, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ef7957c0-f27a-4f5c-867f-8d29d443d818": {"__data__": {"id_": "ef7957c0-f27a-4f5c-867f-8d29d443d818", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d65fe8de-57d1-426e-9b16-d618cf4f655c", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "ea32cf89f15cb0d9ad87f66f9fd41f0a6ce2994846b3ead8057cd39eef976c34", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c810e7c0-d976-4965-a00a-ad84a493bc38", "node_type": "1", "metadata": {}, "hash": "acdb4814c45c6b95fc39304966fa90098fb2406427a5376d6d2e366ea7b6e9a1", "class_name": "RelatedNodeInfo"}}, "text": "To be sure, Persians were not the only ones who knew this language.  \nFor example, Sultan al-Ghawr\u012b himself claimed to have a good command of Persian, among \nother languages such as Arabic, Turkish, and Circassian.43 The fact that the corpus of poetry \nattributed to the sultan includes some Persian verses lends credibility to this claim.44  \nYet what distinguished Persian native speakers from others was their higher level of \nlanguage proficiency, including a broader vocabulary that outshone even that of the sultan, \nwho had to accept the superior knowledge of native speakers, although a source from his \ncourt credits him with knowing Persian better than a Persian.45 A case in point is a situation \ndescribed in al-Shar\u012bf\u2019s Naf\u0101\u02beis maj\u0101lis al-sul\u1e6d\u0101niyya at which a sweetmeat made of flour \nand honey known as f\u0101l\u016bdaj in Arabic was served. Interested in improving his Persian \nvocabulary, the sultan asked al-Shar\u012bf, the first person-narrator of the work who, as we \nhave seen, hailed from the \u201clands of the Persians,\u201d what the dish was called in Persian.  \nThe latter told him that its Persian name was p\u0101l\u016bda.46\n\nThat al-Shar\u012bf was of Persian-speaking background is confirmed not only by his \nknowledge of the niceties of Persian vocabulary but also by the abovementioned linguistic \n\n42.  C. Petry, The Criminal Underworld in a Medieval Islamic Society: Narratives from Cairo and Damascus \nunder the Mamluks (Chicago: Middle East Documentation Center, 2012), 260\u2013262. See also Petry, \u201c\u2018Travel \nPatterns,\u201d 173\u201374; L. Fernandes, \u201cMamluk Politics and Education: The Evidence from Two Fourteenth Century \nWaqfiyya,\u201d Annales islamologiques 23 (1987): 87\u201398, at 96.\n\n43.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 257; (ed. \u02bfAzz\u0101m) 132\u2013133. \n44.  E.g., M. Yal\u00e7\u0131n, ed. and trans., The D\u00eev\u00e2n of Q\u00e2ns\u00fbh al-Gh\u00fbr\u00ee: Kansu Gavri Divan\u0131 (Istanbul: Bay, 2002), \n\n76\u201378. On the poems attributed to the sultan, with references to earlier studies, see C. Mauder, \u201cLegitimating \nSultanic Rule in Arabic, Turkish, and Persian: Late Mamluk Rulers as Authors of Religious Poetry,\u201d in Rulers \nas Authors in the Islamic World: Knowledge, Authority and Legitimacy, ed. M. Fierro, S. Brentjes, and  \nT. Seidensticker (Leiden: Brill, forthcoming).\n\n45.  Flemming, \u201c\u0160er\u012bf,\u201d 84; D\u2019hulster, \u201c\u2018Sitting,\u2019\u201d 249.\n46.  A \u201ckind of sweet beverage made of water, flour and honey (according to others, a mixture of grated \n\napples with sugar and cardamoms)\u201d; F. Steingass, Persian-English Dictionary: Including the Arabic Words and \nPhrases to Be Met with in Persian Literature, 3rd ed. (London: Kegan Paul, 1947), 233. Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 253; \n(ed. \u02bfAzz\u0101m) 131. See also Flemming, \u201cNachtgespr\u00e4chen,\u201d 25.\n\n\n\n387  \u2022  Christian Mauder\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\npeculiarities in his work, which, while not in line with the rules of Classical Arabic,  \nare perfectly understandable from a native speaker of Persian who had learned Arabic as \na second language.", "start_char_idx": 42663, "end_char_idx": 45584, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c810e7c0-d976-4965-a00a-ad84a493bc38": {"__data__": {"id_": "c810e7c0-d976-4965-a00a-ad84a493bc38", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ef7957c0-f27a-4f5c-867f-8d29d443d818", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "8ba77e596a06246d8da3be9fa333f66033197754251db60147a3b3b1d74c0f43", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d53d8321-1f48-4105-b985-621b8f80c6a3", "node_type": "1", "metadata": {}, "hash": "aac54d59116edd5688b8b456c86f3cee965b0f27405e5b683383fe1380d58e4d", "class_name": "RelatedNodeInfo"}}, "text": "Even the title of the work, Naf\u0101\u02beis maj\u0101lis al-sul\u1e6d\u0101niyya f\u012b \u1e25aq\u0101\u02beiq asr\u0101r \nal-Qur\u02be\u0101niyya instead of Naf\u0101\u02beis al-maj\u0101lis al-sul\u1e6d\u0101niyya f\u012b \u1e25aq\u0101\u02beiq al-asr\u0101r al-Qur\u02be\u0101niyya, \nindicates a less than perfect command of Classical Arabic. It seems possible that the author \nconsidered the first two words of both parts of the title to be connected not through an \nArabic i\u1e0d\u0101fa or genitive construction, which would have required the second element to be \nin the status determinativus, but rather by means of a Persian ez\u0323\u0101fe as naf\u0101\u02beis-i maj\u0101lis and \n\u1e25aq\u0101\u02beiq-i asr\u0101r.47 Further examples of the same feature can be found throughout the text.48 \nFurthermore, the author does not consistently feminize adjectives referring to things in \nthe plural,49 uses unidiomatic phrases that seem to constitute largely verbatim translations \nof Persian expressions,50 and employs Persian words in otherwise Arabic passages for no \napparent reason.51 Taken together, these observations strongly suggest that al-Shar\u012bf \u2019s \nArabic was heavily influenced by his native Persian. These particularities of his Arabic, \nhowever, apparently did not diminish al-Shar\u012bf\u2019s standing in the sultan\u2019s salons, where he \nwas valued for his Persian language skills, which formed part of his identity.\n\nAs mentioned earlier, modern sociological and historical research supports the idea \nthat language is a crucial element in the construction of identity. The same view was also \nvoiced in al-Ghawr\u012b\u2019s salons. In a discussion about proper behavior in the presence of rulers,  \none of the maj\u0101lis attendees narrated an anecdote about how the famous philosopher al-F\u0101r\u0101b\u012b  \n(d. 339/950) had insulted the \u1e24amd\u0101nid ruler Sayf al-Dawla (r. 333\u2013356/945\u2013967) by \nclaiming a seat above that of the ruler in the latter\u2019s majlis. When Sayf al-Dawla\u2019s retainers \nthereupon planned to kill al-F\u0101r\u0101b\u012b and discussed their scheme in his presence in Persian \n(al-lis\u0101n al-\u02bfajam\u012b), al-F\u0101r\u0101b\u012b interrupted them in the same language and told them to wait \nuntil the majlis had ended. In the ensuing debates, the philosopher bested all the assembled \nscholars, thus proving himself worthy of the place he had claimed at the outset and averting \nthe retainers\u2019 punishment.52 After narrating this story, Naf\u0101\u02beis maj\u0101lis al-sul\u1e6d\u0101niyya credits \nal-Ghawr\u012b with making the following comment about it: \u201cThe only thing that saved al-F\u0101r\u0101b\u012b \nfrom being killed at Sayf al-Dawla\u2019s [court] was the Persian language. Therefore, it is said: \n\u2018A human being\u2019s language (lis\u0101n) is [his] second self.\u2019\u201d53 It is difficult to imagine a more \nclear-cut statement about the relationship between language and identity as understood by \nmembers of al-Ghawr\u012b\u2019s court.\n\n47.  My thanks to Thomas Bauer (M\u00fcnster) for pointing this out to me. We do not know whether al-Shar\u012bf \nsought to allude with this title to the anthology Maj\u0101lis al-naf\u0101\u02beis by M\u012br \u02bfAl\u012b Sh\u012br Naw\u0101\u02be\u012b (d. 906/1501), on which \nsee, e.g., C. G. Lingwood, Politics, Poetry, and Sufism in Medieval Iran: New Perspectives on J\u0101m\u012b\u2019s \u201cSal\u0101m\u0101n va \nAbs\u0101l\u201d (Leiden: Brill, 2014), 32\u201333.\n\n48.  On this point, see also \u02bfAzz\u0101m, Maj\u0101lis, 49; D\u2019hulster, \u201c\u2018Sitting,\u2019\u201d 239.\n49.", "start_char_idx": 45585, "end_char_idx": 48722, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d53d8321-1f48-4105-b985-621b8f80c6a3": {"__data__": {"id_": "d53d8321-1f48-4105-b985-621b8f80c6a3", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c810e7c0-d976-4965-a00a-ad84a493bc38", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "333e34aadde8c42f61858210e2a93b268598337b182775883a404820aa8739c8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ee9b1a2d-c677-4ea2-b190-4ccc040e87f3", "node_type": "1", "metadata": {}, "hash": "bb369fc07c992e12c4430c866e7441262ad2db307c788463ac013805504494b6", "class_name": "RelatedNodeInfo"}}, "text": "49.  E.g., al-Shar\u012bf, Naf\u0101\u02beis, (MS) 4, 157.\n50.  See, e.g., the editor\u2019s comments on al-Shar\u012bf, Naf\u0101\u02beis, (MS) 157; (ed. \u02bfAzz\u0101m) 60; (MS) 165; (ed. \u02bfAzz\u0101m) 61; \n\n(MS) 174; (ed. \u02bfAzz\u0101m) 68; (MS) 194; (ed. \u02bfAzz\u0101m) 80.\n51.  E.g., al-Shar\u012bf, Naf\u0101\u02beis, (MS) 247, 273; (ed. \u02bfAzz\u0101m) 126, 141.\n52.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 252; (ed. \u02bfAzz\u0101m) 129.\n53.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 253; (ed. \u02bfAzz\u0101m) 129.\n\n\u02c7\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBeing Persian in Late Mamluk Egypt  \u2022  388\n\nThe ambiguous phrase al-lis\u0101n al-\u02bfajam\u012b, which repeatedly appears in the maj\u0101lis accounts \nand literally means \u201cthe non-Arabic language,\u201d typically denotes what is understood in \nEnglish as \u201cPersian,\u201d a point that becomes clear in a maj\u0101lis debate about the language \nskills of the Prophet Mu\u1e25ammad, as narrated in Naf\u0101\u02beis maj\u0101lis al-sul\u1e6d\u0101niyya.54 When the \nfirst-person narrator\u2014possibly in an attempt to boost the prestige of his mother tongue\u2014\naffirmed that the Prophet had known \u02bfajam\u012b, al-Ghawr\u012b objected and stated that one had \nto differentiate between the two meanings of \u02bfajam\u012b: it could denote either the Persian \n(f\u0101ris\u012b) language or any language spoken by non-Arabs, such as Turks or Indians. Relevant \nin the present case was the former meaning, and one had to acknowledge that there was no \nclear evidence that the Prophet ever spoke Persian.55 In addition to shedding light on the \nconnection between prophetic history and linguistic identity, this passage also exemplifies \nthe common trait of the sources on al-Ghawr\u012b\u2019s maj\u0101lis to refer to the Persian language as \nf\u0101ris\u012b only when necessary for reasons of clarity or disambiguation; otherwise, the term \n\u02bfajam\u012b predominates. The latter is also clearly the more important term to denote Persian \nethnic identity, whereas f\u0101ris\u012b is used primarily as a linguistic label.56\n\nYet although the Prophet apparently did not know Persian in the sense of f\u0101ris\u012b,  \nas a language of literary and religious significance it did enjoy a special status among the \nmembers of al-Ghawr\u012b\u2019s court. It was exalted above all other languages except Arabic in \nthat, according to the \u1e24anaf\u012b legal school, it was permissible to perform one\u2019s ritual prayers \nin either Persian or Arabic, as confirmed in the course of one of the many legal discussions \nduring the maj\u0101lis.57 Moreover, right after his account of the debate about the Prophet\u2019s \nlanguage skills, al-Shar\u012bf added the following aphorism he attributed to al-\u1e62\u0101\u1e25ib Ibn \u02bfAbb\u0101d \n(d. 385/995): \u201cArabic is eloquence (fa\u1e63\u0101\u1e25a), Persian is gracefulness (mal\u0101\u1e25a), Turkish is \nrulership (siy\u0101sa), and the rest is filth (naj\u0101sa)\u201d58\u2014a noteworthy statement from a man \nwhose patron confidently identified as a Circassian native speaker. It clearly underscores \nthe prestige associated with Persian at the late Mamluk court.", "start_char_idx": 48719, "end_char_idx": 51502, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ee9b1a2d-c677-4ea2-b190-4ccc040e87f3": {"__data__": {"id_": "ee9b1a2d-c677-4ea2-b190-4ccc040e87f3", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d53d8321-1f48-4105-b985-621b8f80c6a3", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "225ebe9f3b54852d472f5364a2955c2ce736a837d84a58dc50d4e398c75e1a10", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f25ede80-ba54-4f59-bc0a-e59526d6676d", "node_type": "1", "metadata": {}, "hash": "847b70af4480fa92f6a49c3bc97b45b3a624ba0ce89d6e1351527b2763d5d9c3", "class_name": "RelatedNodeInfo"}}, "text": "It clearly underscores \nthe prestige associated with Persian at the late Mamluk court.\n\nThis attribution of special qualities to the Persian language leads us to the second key \nfactor defining Persian ethnic identity in the maj\u0101lis texts: the mastery of knowledge and \ncultural techniques\u2014that is, cultural capital\u2014that were understood as specifically Persian.59 \n\n54.  For another interpretation of the term \u02bf ajam as meaning both Persians and Turcomans from Greater Iran \nin the present context, see Flemming, \u201c\u0160er\u012bf,\u201d 84; Behrens-Abouseif, \u201cArts,\u201d 73.\n\n55.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 81\u201382. On this passage, see also Flemming, \u201cNachtgespr\u00e4chen,\u201d 25. \n56.  On f\u0101ris\u012b and \u02bfajam\u012b, see also, e.g., T. E. Zadeh, The Vernacular Qur\u2019an: Translation and the Rise of Persian \n\nExegesis (Oxford: Oxford University Press, 2012), 73; Savant, Muslims, 9, 148.\n57.  Al-Kawkab, (MS) 11\u201312; (ed. \u02bfAzz\u0101m) 10\u201311. On this \u1e24anaf\u012b position, see Zadeh, Vernacular Qur\u2019an, 1\u20132, \n\n53\u201363, 66\u201373, 92\u201393, 103\u2013119, 122\u201323, 162\u2013163, 288\u2013290, 476\u2013478. On the dissenting opinion of the other schools \nof law, see Zadeh, Vernacular Qur\u2019an, 72\u201380, 104, 123\u2013126.\n\n58.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 82. On this passage, see also Flemming, \u201cNachtgespr\u00e4chen,\u201d 25. I have not been \nable to locate this saying in any of Ibn \u02bfAbb\u0101d\u2019s available writings. On the negative connotations of Persian in \nArabic literature, see Zadeh, Vernacular Qur\u2019an, 74\u201376.\n\n59.  On this type of cultural capital as typically Persian, see also, e.g., L. Richter-Bernburg, \u201cLinguistic \nShu\u02bf\u016bb\u012bya and Early Neo-Persian Prose,\u201d Journal of the American Oriental Society 94, no. 1 (1974): 55\u201364,  \nat 59\u201360; Amanat, \u201cRemembering the Persianate,\u201d 29\u201332.\n\n\n\n389  \u2022  Christian Mauder\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nPersians were expected to be well versed in the history of the pre-Islamic Iranian kings and \nthe political wisdom associated with them. Throughout his account of the maj\u0101lis, al-Shar\u012bf \nshowcases his familiarity with the deeds and sayings of the Iranian kings An\u016bsh\u012brw\u0101n, \nSh\u0101p\u016br, Ardash\u012br, and the wise waz\u012br Buzurgmihr. Often these figures were used to \ncommunicate mirrors-for-princes material. For example, Ardash\u012br was quoted with the \nfamous maxim of Persian political thought that religion (d\u012bn) and kingship (mulk) were \ntwins,60 while King An\u016bsh\u012brw\u0101n was credited with the aphorism that it was better to treat \none\u2019s subjects well than it was to command many soldiers.61 Although little of this material \nwas connected to traditions perceived as genuinely Islamic, maj\u0101lis participants sometimes \ndiscussed connections between Quranic visions of history and the Persian pre-Islamic \npast, for example, when they debated the relationship between the prophet Noah and \nGay\u016bmarth, the first human being according to the Avesta.62\n\nMaterial about ancient Iran, its kings, and its mythology was presented in the maj\u0101lis \nalmost exclusively by those identified as Persians. The only clear exception is Sultan \nal-Ghawr\u012b himself, who, despite his Circassian origins, is portrayed as highly knowledgeable \nin ancient Iranian lore.", "start_char_idx": 51416, "end_char_idx": 54493, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f25ede80-ba54-4f59-bc0a-e59526d6676d": {"__data__": {"id_": "f25ede80-ba54-4f59-bc0a-e59526d6676d", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ee9b1a2d-c677-4ea2-b190-4ccc040e87f3", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "14225491ed31a3e7ee09cb344963ae54d0828262763e41f5a6649a69d7233f1a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5ee8dbdf-05a6-413a-97c5-09542aa68eb2", "node_type": "1", "metadata": {}, "hash": "ae6ba880d6131adf7d279e096a53b41a561e0b4a281bd21ed41e216efdc9122e", "class_name": "RelatedNodeInfo"}}, "text": "This applies especially to everything related to the Persian Sh\u0101hn\u0101ma, \nof which al-Ghawr\u012b, as we recall, commissioned a Turkish translation. In the accounts of \nhis maj\u0101lis, and especially those of a session held in celebration of the completion of the \ntranslation,63 al-Ghawr\u012b is credited with quoting at length anecdotes about the original \ncontext of the Sh\u0101hn\u0101ma and about its author\u2019s patron, Ma\u1e25m\u016bd of Ghazna (r. 388\u2013421/998\u2013\n1030). Of particular interest here is a story about the stinginess of Ma\u1e25m\u016bd\u2019s reward for \nFirdaws\u012b for his composition of the Sh\u0101hn\u0101ma and the latter\u2019s retribution in the form of \nsatiric verses inserted into the work.64 Although this anecdote is widely attested in different \nversions in Persian literature,65 its inclusion in an Arabic work from the Mamluk period \nis noteworthy. What is more, the rather simple Arabic in which the anecdote is narrated \nand its close similarity to the Persian version included in A\u1e25mad b. \u02bfUmar al-Samarqand\u012b\u2019s  \n(d. after 556/1161) collection of anecdotes, Chah\u0101r maq\u0101la,66 suggests that we are most likely \ndealing here with an ad hoc translation or a paraphrasing re-narration of an originally \n\n60.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 164.\n61.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 243; (ed. \u02bfAzz\u0101m) 122. For further examples from this work, see al-Shar\u012bf, Naf\u0101\u02beis, \n\n(MS) 4, 21, 33, 49, 51\u201352, 61, 66\u201367, 84, 92, 105, 133, 140, 142\u2013143, 146\u2013147, 155\u2013156, 159, 161\u2013162, 170\u2013171, 183, \n212\u2013213, 227\u2013228, 235\u2013237, 247; (ed. \u02bfAzz\u0101m) 2, 23, 58, 65\u201366, 74, 107\u2013109, 114\u2013115, 126; and for examples from \nthe other maj\u0101lis accounts, see al-Kawkab, (MS) 4\u20136, 189\u2013190; (ed. \u02bfAzz\u0101m) 2\u20134, 62\u201363; al-\u02bfUq\u016bd, 1: fol. 86r\u201386v; \n2: fols. 10r, 16r, 38v. See also Irwin, \u201cThinking,\u201d 43\u201346. On the engagement of the maj\u0101lis participants with \nhistorical material in general, see C. Mauder, \u201c\u2018And They Read in That Night Books of History\u2019: Consuming, \nDiscussing, and Producing Texts about the Past in al-Ghawr\u012b\u2019s maj\u0101lis as Social Practices,\u201d in New Readings in \nArabic Historiography from Late Medieval Egypt and Syria, ed. J. van Steenbergen (Leiden: Brill, forthcoming).\n\n62.  Al-Kawkab, (ed. \u02bfAzz\u0101m) 90.\n63.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 195\u2013199; (ed. \u02bfAzz\u0101m) 81\u201384.\n64.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 195\u2013196; (ed. \u02bfAzz\u0101m) 81\u201382.\n65.  See, in detail, A. Kh\u0101\u1e6dib\u012b, \u0100y\u0101 Firdaws\u012b Ma\u1e25m\u016bd-i Ghaznav\u012b r\u0101 hajv guft?", "start_char_idx": 54494, "end_char_idx": 56831, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5ee8dbdf-05a6-413a-97c5-09542aa68eb2": {"__data__": {"id_": "5ee8dbdf-05a6-413a-97c5-09542aa68eb2", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f25ede80-ba54-4f59-bc0a-e59526d6676d", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "353f14686fd681dadf34049ea827031a8f8c413d54a41e0760049ca69fab26df", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2be99bd6-01ee-48b4-94cc-7b9979f5fc77", "node_type": "1", "metadata": {}, "hash": "cfa1619a0a3571c98d23147c168168003ebb386ed6cad838e1ce111dbbdff703", "class_name": "RelatedNodeInfo"}}, "text": "Hajv\u2019n\u0101mah-i mans\u016bb bih \n\nFirdaws\u012b: Bar\u2019ras\u012b-yi ta\u1e25l\u012bl\u012b, ta\u1e63\u1e25\u012b\u1e25-i intiq\u0101d\u012b, va shar\u1e25-i bayt\u2019h\u0101 (Tehran: Pard\u012bs-i D\u0101nish, 2016).\n66.  A\u1e25mad b. \u02bfUmar b. \u02bfAl\u012b al-Samarqand\u012b, Chah\u0101r maq\u0101la, ed. M. Mu\u1e25ammad (Leiden: Brill, 1910), 48\u201351.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBeing Persian in Late Mamluk Egypt  \u2022  390\n\nPersian anecdote in an Arabic-speaking context. As we have seen, al-Ghawr\u012b\u2019s court society \nincluded individuals who had the necessary language skills to produce such translations \nand re-narrations.\n\nThe participants of the maj\u0101lis seemed to take it almost for granted that Persians were \nfamiliar with the glorious history of Iranian kings and therefore did not refer explicitly to \nthis important element of Persian identity. What they did address directly, however, was \nPersian proficiency in a second field of knowledge and cultural techniques: the creative \ninterplay of learning and entertainment typical of the maj\u0101lis of Persian rulers of their day. \nAs previous scholarship has already noted, Persian court culture was an important point \nof reference for al-Ghawr\u012b and those around him in their efforts to stage a court life on par \nwith that of their Islamicate neighbors.67 Therefore, information on how past and present \nPersian rulers held court was highly valued in the maj\u0101lis. Note, for example, the following \ninstance, in which al-Ghawr\u012b asked al-Shar\u012bf to compare his experiences in Cairo to other \nmaj\u0101lis he had attended: \u201cQuestion: Our Lord the Sultan said: \u2018You have attended the maj\u0101lis \nof the Persian sultans (sal\u0101\u1e6d\u012bn al-\u02bfajam) and you have seen our maj\u0101lis.\u2019 Answer: \u2018Yes, but \nbefore long the former became irksome to me, because they indulged themselves all day in \nwine and music.\u2019\u201d68\n\nAlthough al-Shar\u012bf here cast the maj\u0101lis of the Persian rulers in an unfavorable light, \nmuch of what happened in them set a pattern for the maj\u0101lis in the Mamluk capital. Learned \ndiscussions that had taken place in front of the Timurids of Herat69 or the rulers of Tabr\u012bz70 \nor Shirv\u0101n71 were taken as models, continued, and at times quoted at the Cairo Citadel. When \nal-Ghawr\u012b, for example, asked where the nisba \u201cal-Sh\u0101fi\u02bf\u012b\u201d came from, al-Shar\u012bf replied with \nreference to the Timurid ruler Shahrukh (r. 807\u2013850/1405\u20131447): \u201cSultan Shahrukh asked \nthe very same question in Persian.\u201d He then narrated the anecdote about al-Sh\u0101fi\u02bf\u012b\u2019s alleged \neponymous intercession (shaf\u0101\u02bfa) that had been told to Shahrukh.72 \n\nMoreover, participants shared highlights of Persian literature, including texts such \nas Sa\u02bfd\u012b\u2019s (d. 691/1292) Gulist\u0101n.73 Pride of place was accorded to Persian poetry by the \ncontemporary Timurid Sultan \u1e24usayn Bayqar\u0101 (r. 875\u2013912/1470\u20131506), whom the Persian \nparticipants in al-Ghawr\u012b\u2019s maj\u0101lis presented as a praiseworthy model of educated rulership.74 \n\n67.  Irwin, \u201cThinking,\u201d 40\u201341.", "start_char_idx": 56832, "end_char_idx": 59664, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2be99bd6-01ee-48b4-94cc-7b9979f5fc77": {"__data__": {"id_": "2be99bd6-01ee-48b4-94cc-7b9979f5fc77", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5ee8dbdf-05a6-413a-97c5-09542aa68eb2", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "78997009abf01c23e91750c7938265701e41ce654c424efce1e601b94898c3e9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7c7db946-3f00-4c09-a7ff-582b8ad55db8", "node_type": "1", "metadata": {}, "hash": "5b8ca9466c8fa170fb9dfe119318cf540f041914ee17d73f6202177c1fa88699", "class_name": "RelatedNodeInfo"}}, "text": "Irwin, \u201cThinking,\u201d 40\u201341. For the broader context, see also D. Behrens-Abouseif, \u201cThe Citadel of Cairo: \nStage for Mamluk Ceremonial,\u201d Annales islamologiques 24 (1989): 25\u201379, at 30; H. T. Norris, \u201cAspects of the \nInfluence of Nesimi\u2019s Hurufi Verse, and His Martyrdom, in the Arab East between the 16th and 18th Centuries,\u201d \nin Syncr\u00e9tismes et h\u00e9r\u00e9sies dans l\u2019Orient seldjoukide et ottoman (XIVe\u2013XVIIIe si\u00e8cle): Actes du colloque du \nColl\u00e8ge de France, octobre 2001, ed. G. Veinstein, 163\u201382 (Paris: Peeters, 2005), 163\u2013164.\n\n68.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 224; (ed. \u02bfAzz\u0101m) 105.\n69.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 13\u201314; (ed. \u02bfAzz\u0101m) 12\u201313.\n70.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 174\u2013175; (ed. \u02bfAzz\u0101m) 68\u201370.\n71.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 17\u201318; (ed. \u02bfAzz\u0101m) 17; al-Kawkab, (MS) 302; (ed. \u02bfAzz\u0101m) 87.\n72.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 13\u201314; (ed. \u02bfAzz\u0101m) 12\u201313.\n73.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 204\u2013205; (ed. \u02bfAzz\u0101m) 89. See also (MS) 145\u201346; (ed. \u02bfAzz\u0101m) 56. On the reception \n\nof the Gulist\u0101n in the Mamluk Sultanate, see also D\u2019hulster, \u201cNotes\u201d (with references to earlier studies); \nBodrogligeti, Translation.\n\n74.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 152\u2013153, 258; (ed. \u02bfAzz\u0101m) 134. See also al-\u02bfUq\u016bd, 2: fol. 38r-38v; Flemming, \n\n\n\n391  \u2022  Christian Mauder\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThat the classics of Persian poetry likewise enjoyed popularity at al-Ghawr\u012b\u2019s court is \nconfirmed by the poems attributed to the sultan, which include intertextual references to \nworks by luminaries such as Ni\u1e93\u0101m\u012b (d. before 613/1217) and \u1e24\u0101fi\u1e93 (d. 792/1390).75 \n\nThe third decisive factor in the construction of Persian identity in the maj\u0101lis was a \nperson\u2019s place of origin. Members of al-Ghawr\u012b\u2019s circle perceived the non-Mamluk, Muslim-\nruled world as consisting of multiple sultanates that in turn formed overarching regions \nsuch as the Maghrib, Anatolia (bil\u0101d al-R\u016bm), Yemen, and the lands of the Persians (bil\u0101d \nal-\u02bfajam).76 The latter encompassed, among others, the territories ruled by the Timurid \nShahrukh77 and the Qar\u0101 Qoyunlu Mu\u1e93affar al-D\u012bn Jah\u0101nsh\u0101h b. Y\u016bsuf (r. 841\u2013872/1438\u2013\n1467).78\n\nAt least one member of the maj\u0101lis indicated his region of origin by stating simply that \nhe had been born in the bil\u0101d al-\u02bfajam,79 but in most cases we must rely on onomastic \nevidence as a prime indicator.", "start_char_idx": 59639, "end_char_idx": 61915, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7c7db946-3f00-4c09-a7ff-582b8ad55db8": {"__data__": {"id_": "7c7db946-3f00-4c09-a7ff-582b8ad55db8", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2be99bd6-01ee-48b4-94cc-7b9979f5fc77", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "cdb914dd5a94ca08d62c30a88fa6b2f50b453c5010c59082f2b4b1f1c98c1973", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0856292f-58d6-4f20-a012-fc213e31b563", "node_type": "1", "metadata": {}, "hash": "2e8fdd1396f63da975f44c0dd096e740ec32b12a94734189c9bfbd47170eaded", "class_name": "RelatedNodeInfo"}}, "text": "This is hardly surprising, since participants in the maj\u0101lis \ntypically communicated important aspects of their personal identities through their names, \nincluding ancestry, place of residence, legal allegiance, and ethnic origin.80 Although no \nmaj\u0101lis participant appears in the available accounts with an unambiguous nisba such as \n\u201cal-\u02bfAjam\u012b\u201d or even \u201cal-F\u0101ris\u012b,\u201d some names clearly point to Persian origins. An example is a \ncertain Ghiy\u0101th al-D\u012bn Dihd\u0101r, who attended at least one of the sultan\u2019s meetings in Shaww\u0101l \n910/March 1505. His laqab \u201cGhiy\u0101th al-D\u012bn\u201d is rather unusual within a Mamluk context and \nimmediately raises the question of his provenance. \u201cDihd\u0101r,\u201d meaning \u201cvillage headman\u201d81 \nin Persian, in turn clearly points to a Persian background, as does the distinctive Persian \nform of the writing of the name in the unicum manuscript of Naf\u0101\u02beis maj\u0101lis al-sul\u1e6d\u0101niyya, \nwhere the h\u0101\u02be remains unconnected to the second d\u0101l.\n\nWe are fortunate to have access to additional information about the origins of Ghiy\u0101th \nal-D\u012bn Dihd\u0101r in the array of biographical writings that circulates under the name of M\u012br \n\u02bfAl\u012b Sh\u012br Naw\u0101\u02be\u012b (d. 906/1501). These texts include information about a man of exactly the \nsame name who hailed from Azerbaijan, was knowledgeable about the Quran and Persian \npoetry, and served in Khur\u0101s\u0101n as a boon companion of the Timurid \u1e24usayn Bayqar\u0101.82 \nGiven the exact match in name, period, and social context, it seems highly plausible that \nthe Ghiy\u0101th al-D\u012bn Dihd\u0101r known from the Timurid biographical tradition is the same as the \n\n\u201cNachtgespr\u00e4chen,\u201d 25; R. Irwin, Night and Horses and the Desert: The Penguin Anthology of Classical Arabic \nLiterature (London: Penguin, 2000), 441; Irwin, \u201cThinking,\u201d 40\u201341. \n\n75.  Yal\u00e7\u0131n, D\u00eev\u00e2n, 129, 133. See also Flemming, \u201cNachtgespr\u00e4chen,\u201d 23.\n76.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 221, 232; (ed. \u02bfAzz\u0101m) 101, 113. For the Mamluk view of the Islamicate world \n\naccording to diplomatic sources, see also M. Dekkiche, \u201cDiplomatics, or Another Way to See the World,\u201d in \nBauden and Dekkiche, Mamluk Cairo, 185\u2013213; on the lands of the Persians, see Yosef, \u201cHatred,\u201d 178\u2013179. \n\n77.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 13; (ed. \u02bfAzz\u0101m) 13.\n78.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 221; (ed. \u02bfAzz\u0101m) 101\u2013102.\n79.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 221, 223\u201324; (ed. \u02bfAzz\u0101m) 101, 104\u2013105.\n80.  On names and ethnic identity, see Pohl, \u201cDistinction,\u201d 10.\n81.  H. F. J. Junker and B. Alavi, Persisch-Deutsches W\u00f6rterbuch, 9th ed. (Wiesbaden: Harrassowitz, 2002), 335.\n82.  M\u012br \u02bfAl\u012b Sh\u012br Naw\u0101\u02be\u012b, Maj\u0101lis al-naf\u0101\u02beis, ed. \u02bfA.", "start_char_idx": 61916, "end_char_idx": 64464, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0856292f-58d6-4f20-a012-fc213e31b563": {"__data__": {"id_": "0856292f-58d6-4f20-a012-fc213e31b563", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7c7db946-3f00-4c09-a7ff-582b8ad55db8", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "bae98b58e1cde770b6dabbc1d48650fc8236cf0db3e45406b8a29176fa301b59", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b869c839-487e-4b0d-a8a8-7438e7854232", "node_type": "1", "metadata": {}, "hash": "4d91eee7ddef7749e49bf829835b8b4b61a1833a44bbe0ca7aacdfc96e9d509b", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfA. A. \u1e24ikmat (Tehran: Ch\u0101pkh\u0101na-yi B\u0101nk-i Mill\u012b \u012ar\u0101n, 1945), \n\n99; S. Niy\u0101z Kirm\u0101n\u012b, \u1e24\u0101fiz\u0323-shin\u0101s\u012b (Tehran: Intish\u0101r\u0101t-i P\u0101zanj, 1987), 7:51\u201352. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBeing Persian in Late Mamluk Egypt  \u2022  392\n\none mentioned by al-Shar\u012bf in Naf\u0101\u02beis maj\u0101lis al-sul\u1e6d\u0101niyya. If this identification is correct, \nwe may furthermore assume that Ghiy\u0101th al-D\u012bn Dihd\u0101r\u2019s relocation to Cairo reflected his \nsearch for a new patron in the wake of the disintegration of the Timurid realm and the rise \nof the Sh\u012b\u02bf\u012b Safawids, which, as mentioned earlier, is known to have driven many learned \nSunnis out of Greater Iran and into neighboring regions, including the Mamluk Sultanate. \nIn his new social environment at the Mamluk court, his name clearly identified him as a \nPersian in the sense of someone who came from a Persian place of origin. \n\nThe important role of territorial factors in the construction of Persian identity in Mamluk \nCairo is not entirely surprising, given that earlier scholarship about what it meant to be \nPersian in premodern Islamicate societies has already pointed to the significance of such \nfactors. In his now classic study on the social history of the shu\u02bf\u016bbiyya movement under the \nearly \u02bfAbbasids, Roy P. Mottahedeh speaks of the \u201cterritorial understanding of peoplehood \namong the non-Arabs\u201d83 in general, and among Persians in particular.84 Similarly, Ahmad \nAshraf notes, concerning the identity of Iranians during the Islamicate middle period, that \nit \u201cwas largely drawn from their territorial ties. They were identified, for the most part, \nwith their places of birth or residence.\u201d85 It appears that these observations about the \nprominent role of regional parameters apply not only to the Persian-speakers of Iran, but \nalso to those who came to Egypt.86\n\nA factor notably absent in our sources from the construction of the Persian ethnic \nidentity of Ghiy\u0101th al-D\u012bn Dihd\u0101r and others who shared the same background is ancestry. \nThis finding stands in contrast to both the medieval European situation and what we know \nabout the construction of other ethnic identities at al-Ghawr\u012b\u2019s court, such as the Circassian \none, which was explicitly defined in terms of lineage (a\u1e63l) and offspring (nasl).87 However, \nto the maj\u0101lis participants, it seemed to be rather unimportant who a Persian\u2019s forefathers \nhad been.88 Indeed, \u1e24usayn b. Mu\u1e25ammad al-\u1e24usayn\u012b, who appears in his Naf\u0101\u02beis maj\u0101lis \nal-sul\u1e6d\u0101niyya almost as the spokesperson of the Persian members of al-Ghawr\u012b\u2019s salon, was in \nterms of his lineage labeled a shar\u012bf, or descendant of the Prophet Mu\u1e25ammad, and thus was \n\n83.  R. P. Mottahedeh, \u201cThe Shu\u02bf\u00fbb\u00eeyah Controversy and the Social History of Early Islamic Iran,\u201d International \nJournal of Middle East Studies 7 (1976): 161\u2013182, at 171.\n\n84.  See, in detail, Mottahedeh, \u201cControversy,\u201d 167\u2013173, 181. \n85.  A. Ashraf, \u201cIranian Identity III: Medieval Islamic Period,\u201d in Encyclop\u00e6dia Iranica, online ed., ed. E. \n\nYarshater (http://www.iranicaonline.org/articles/iranian-identity-iii-medieval-islamic-period, last updated \nMarch 30, 2012).", "start_char_idx": 64461, "end_char_idx": 67554, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b869c839-487e-4b0d-a8a8-7438e7854232": {"__data__": {"id_": "b869c839-487e-4b0d-a8a8-7438e7854232", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0856292f-58d6-4f20-a012-fc213e31b563", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "6abab297a50014c660209a3c82155ef14995c8b79df4c7f4690c82927c35ed5e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b9d80147-f29b-493f-b03f-fbbea4c1241b", "node_type": "1", "metadata": {}, "hash": "2ae5486305ffd82c6c109814966dd65449827f5e21289728d32639afa241b524", "class_name": "RelatedNodeInfo"}}, "text": "On the importance of regional origin for Persian identity, see also Fragner, \u201ePersophonie\u201c, \n11\u201316, 20\u201321.\n\n86.  On the relationship between geographical origin and ethnic identity in general, see, e.g., Geary, \n\u201cConstruct,\u201d 18\u201319, 23; Pohl, \u201cIdentification,\u201d 16\u201317.\n\n87.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 200; (ed. \u02bfAzz\u0101m) 85.\n88.  This finding stands in contrast to the general importance of genealogy in Islamicate societies. See, e.g., \n\nS. B. Savant and H. de Felipe, \u201cIntroduction,\u201d in Genealogy and Knowledge in Muslim Societies: Understanding \nthe Past, ed. S. B. Savant and H. de Felipe, 1\u20137 (Edinburgh: Edinburgh University Press, 2014), 1\u20134; Cooperson, \n\u201c\u2018Arabs,\u2019\u201d 369\u2013370, 372, 375\u2013376, 382. On different versions of the genealogy of the Persians in Islamicate \nlearning, see S. B. Savant, \u201cGenealogy and Ethnogenesis in al-Mas\u2018udi\u2019s Muruj al-dhahab,\u201d in Savant and de \nFelipe, Genealogy and Knowledge, 115\u2013129; S. B. Savant, \u201cIsaac as the Persians\u2019 Ishmael: Pride and the Pre-Islamic \nPast in Ninth and Tenth-Century Islam,\u201d Comparative Islamic Studies 2 (2006): 5\u201325; Savant, Muslims, 31\u201360.\n\nhttp://www.iranicaonline.org/articles/iranian-identity-iii-medieval-islamic-period\n\n\n393  \u2022  Christian Mauder\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nunderstood to be of at least partly Arab ancestry. According to Naf\u0101\u02beis maj\u0101lis al-sul\u1e6d\u0101niyya, \nhis status as a shar\u012bf was at times a mixed blessing for al-\u1e24usayn\u012b, as it prevented him from \ntraveling through territories inhabited by Kurdish tribes. Allegedly, these tribesmen were \nin the habit of killing shar\u012bfs passing through their lands in order to use their remains \nfor religious practices.89 Moreover, Sultan al-Ghawr\u012b stipulated that in accordance with \nIslamic law, al-\u1e24usayn\u012b as a shar\u012bf was not allowed to accept alms (\u1e63adaqa).90 These negative \nimplications notwithstanding, the finding that al-Shar\u012bf could be a Persian and a shar\u012bf at \nthe same time accords with the theoretical insight mentioned earlier\u2014that a person can \nhold multiple ethnic identities in different contexts.\n\nThis relative lack of interest in ancestral origins might also explain why the term jins \n(pl. ajn\u0101s) that features very prominently in other Mamluk sources that address issues of \nethnicity does not hold an important place in the maj\u0101lis accounts as far as the construction \nof Persian identity is concerned. Josephine van den Bent\u2019s groundbreaking work on Mongol \nethnicity has shown that Mamluk authors could use the term jins to refer to subgroups \nwithin a certain ethnic group, although the meaning of the term clearly went beyond that \nof a\u1e63l.91 On the basis of van den Bent\u2019s findings, one may conclude that jins could refer both \nto larger ethnic groups such as the Turks or the Mongols and to smaller units within these \ngroups that were seen as sharing a common ancestry. At least to the authors of the accounts \nof al-Ghawr\u012b\u2019s maj\u0101lis, such ancestral subdivisions or ajn\u0101s among the Persians seem to have \nbeen of little interest, and they hence did not use the technical term jins to discuss them. \nThis fact lends further credibility to the interpretation that ancestry was not a prime factor \nin the construction of Persian ethnicity at al-Ghawr\u012b\u2019s court. \n\nWho Could Make Someone a Persian?\n\nNow that we have examined the decisive factors in the construction of Persian ethnic \nidentity in al-Ghawr\u012b\u2019s maj\u0101lis, we must ask who could label someone a Persian.", "start_char_idx": 67555, "end_char_idx": 70963, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b9d80147-f29b-493f-b03f-fbbea4c1241b": {"__data__": {"id_": "b9d80147-f29b-493f-b03f-fbbea4c1241b", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b869c839-487e-4b0d-a8a8-7438e7854232", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "a82a7d26641b74d6d18003c64bdab49ccccb25df4b6f3270816d1ea682066f9b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "71a2297c-6f9b-4921-a335-9986c1b19c65", "node_type": "1", "metadata": {}, "hash": "fc13ca4e25692bef6880c740efead9a3cb722fdb0046200f9447f8d3e505b0a6", "class_name": "RelatedNodeInfo"}}, "text": "Put \ndifferently, how can we describe the interplay between self-labeling and the influence of \nothers when it comes to the construction of Persian identity in al-Ghawr\u012b\u2019s maj\u0101lis?92\n\nOne might expect that, being foreigners from a distant land, people identified or \nidentifying as Persians would inhabit a marginal social position that would prevent them \nfrom constructing and affirming their own ethnic identity. As a result, Persians would be \nsubject to heteronomous labeling processes they could not control.\n\nAs it turns out, however, nothing could be further from the truth, according to the \npicture painted by the sources on al-Ghawr\u012b\u2019s maj\u0101lis. The Persians of high standing who \nparticipated in al-Ghawr\u012b\u2019s meetings appear in these texts as confidently defining, affirming, \nenacting, and, when necessary, defending their identity with regard to all three of the \n\n89.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 203\u2013204; (ed. \u02bf Azz\u0101m) 88. On al-Shar\u012bf\u2019s lineage, see also \u02bf Azz\u0101m, Maj\u0101lis, 48. Yosef, \n\u201cHatred,\u201d 179, shows that persons of Mongol descent were labeled \u201cPersians\u201d in Mamluk sources.\n\n90.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 217; (ed. \u02bfAzz\u0101m) 98.\n91.  Van den Bent, \u201cMongols,\u201d 30\u201331. See also Yosef, \u201cHatred,\u201d 174; Yosef, \u201cDawlat al-Atr\u0101k,\u201d 394\u2013395. On jins \n\nin the broader context of the theory of ethnicity, see Pohl, \u201cEthnicity,\u201d 12.\n92.  On the importance of this question in the study of Islamicate ethnicities, see Webb, Imagining, 14\u201315.", "start_char_idx": 70964, "end_char_idx": 72407, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "71a2297c-6f9b-4921-a335-9986c1b19c65": {"__data__": {"id_": "71a2297c-6f9b-4921-a335-9986c1b19c65", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b9d80147-f29b-493f-b03f-fbbea4c1241b", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "829cdb8f3bdc4f6d50d919ddf902308a9cf85352e660c501f4814739b3c8554c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6cea8348-d807-4020-8614-c7fb81ece2b1", "node_type": "1", "metadata": {}, "hash": "5ec9a4f56fb7938582e72f8d708b6c7661ecaf8294db48770e09ef92a10e7e8b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBeing Persian in Late Mamluk Egypt  \u2022  394\n\npreviously identified key factors. In the area of Persian language proficiency, they not only \nfeature as natural experts on Persian vocabulary and literature, as seen earlier, but also \ndefine and uphold the cultural significance of their native language. Note the following \ncase, in which al-Shar\u012bf confidently underlines the status of Persian as a royal language \non par with the Turkish dialects spoken by members of the Mamluk military elite: \u201cThe \nkings of Persia (mul\u016bk al-Fars) spoke Turkish (al-turk\u012b) on days of war, Pahlavi (al-fahlaw\u012b) \nwhen commanding and forbidding, and Persian (al-f\u0101ris\u012b) when partying and socializing.\u201d93 \nAlthough our sources do not contain any evidence of Persians belittling the special status of \nArabic as the language of the Quran, there can be no doubt that, as speakers of a prestigious \nlanguage, this group of foreign participants forcefully asserted and defined their place in \nthe sultan\u2019s maj\u0101lis.\n\nThe situation is similar for the second factor, mastery of knowledge and cultural \ntechniques viewed as Persian. The Persian participants identified in our sources appear \nas vigorous advocates of their native tradition of political thought and rulership.  \nIts emblematic figures, such as King An\u016bsh\u012brw\u0101n, received ample praise, to the point that it \nwas accepted as common knowledge that he would not receive punishment in the hereafter, \nalthough he had led the life of a polytheist (mushrik).94\n\nThese displays of respect for the Persian royal tradition could reach levels at which they \nannoyed local Mamluk interlocutors, who were at times weary of the constant comparisons \nbetween their own achievements and those of the famous rulers of Greater Iran, both \nancient and contemporaneous. In al-Kawkab al-durr\u012b, we read the following anecdote about \nal-Ghawr\u012b\u2019s predecessor, Sultan al-Malik al-Ashraf Barsb\u0101y (r. 825\u2013841/1422\u20131438): \n\nIt has been narrated about a descendant of the Mamluk slave soldiers (shakh\u1e63 min \nawl\u0101d al-n\u0101s) that he traveled during his [Barsb\u0101y\u2019s] time to Herat. When he returned to \nEgypt, he mentioned every day the greatness of Sh\u0101hrukh and [the Persians\u2019] numbers \nand possessions. News [about him] then reached the sultan. He summoned [the man] \nand said: \u201cO so-and-so, if you mention again this story about the lands of the Persians \nand their kingdom, I will cut [your] tongue off. Have you come here from the land of \nthe Persians only to strike fear among my army?\u201d95\n\nNotwithstanding this cautionary anecdote, which seems to have been narrated by a \nlearned Egyptian, the Persian members of al-Ghawr\u012b\u2019s salons could generally expect a \nfavorable reception for the distinct knowledge and cultural techniques associated with their \norigin. Moreover, they apparently enjoyed a kind of quasi-monopoly over these forms of \ncultural capital, given that the only person not clearly identified as a Persian in our sources \nwho regularly expounded Persian historical and political narratives was Sultan al-Ghawr\u012b \nhimself\u2014a fact that underscores the high social status attributed to Persians.\n\n93.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 258\u2013259; (ed. \u02bf Azz\u0101m) 134. On this passage, see also Flemming, \u201cNachtgespr\u00e4chen,\u201d \n25, who interprets fahlaw\u012b as \u201cdialect, vernacular.\u201d\n\n94.  Al-Kawkab, (MS) 90.\n95.  Al-\u02bfUq\u016bd, 2: fol. 50r.", "start_char_idx": 72411, "end_char_idx": 75775, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6cea8348-d807-4020-8614-c7fb81ece2b1": {"__data__": {"id_": "6cea8348-d807-4020-8614-c7fb81ece2b1", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "71a2297c-6f9b-4921-a335-9986c1b19c65", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "1882135dd3f4b522efd9db407b2b1929cf60612c59db8665a5950f53d1b163f0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fb96752c-0f49-44a4-9bcd-aa0a74400abc", "node_type": "1", "metadata": {}, "hash": "461c498f3ad5083cc00c0189b74686573f178ca3c10b4735def2d76049da05f6", "class_name": "RelatedNodeInfo"}}, "text": "395  \u2022  Christian Mauder\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nWith regard to their home region, our sources document a similar level of commitment \nto and pride in their origins among the Persian members of the maj\u0101lis. They saw their \nplace of origin as a decisive element of their identity, and they defended it vehemently \nagainst anyone who tried to belittle it. This was obvious in a debate during the maj\u0101lis in \nwhich a person of apparently local Egyptian background argued that all legal transactions, \nincluding marriages, that had been contracted in the territories of Persian rulers were void, \nas the latter had not been invested by the \u02bfAbbasid caliphs of Cairo. The implications of \nthis view were far-reaching, since it entailed that all children born in Persian lands were \nillegitimate. The Persians\u2019 reaction to the claim was severe. One of the Persian participants \neven openly challenged the legitimacy of the \u02bfAbbasids by referring to a \u1e25ad\u012bth according to \nwhich the caliphate would last only thirty years after the Prophet\u2019s death.96\n\nTaken together, our sources clearly depict the Persian participants in al-Ghawr\u012b\u2019s \nmaj\u0101lis as an ethnic group whose members, rather than being subjected to processes of \nheteronomous labeling, confidently exercised agency in their affirmation of their own \nidentity with reference to its three constitutive factors of language, cultural capital, and \nregion of origin.97 However, these affirmations did not necessarily take place against the \nbackground of positive evaluations of the Persian lands and their inhabitants, as the debate \nabout the legitimacy of Persia-born children shows. Why, then, were members of al-Ghawr\u012b\u2019s \nmaj\u0101lis so eager to label themselves as Persians?\n\nWhy Would One Want to Be Persian?\n\nGiven that recent research on processes of ethnic labeling tells us that ethnic identities \nare both situational and strategic,98 any explanation that locates the reason for the Persians\u2019 \naffirming their identity in al-Ghawr\u012b\u2019s maj\u0101lis simply in their \u201cbeing Persian\u201d appears \noverly simplistic. Instead, we have to ask what meanings Persian ethnic identity carried in \nthe social context of al-Ghawr\u012b\u2019s salons, with regard to both late Mamluk Cairo in general \nand the sultanic court in particular.\n\nAs discussed above, earlier periods of Mamluk history had seen the spread of strong \nanti-Persian stereotypes and even episodes of government-supported violence against \nPersians. Compared to that earlier situation, al-Ghawr\u012b\u2019s court must have seemed a \nsafe haven to Persians who came to Cairo in the early tenth/sixteenth century. Several \ncontemporaneous historiographers noted the sultan\u2019s unusual inclination toward men \nfrom the Islamicate East. The chronicler Ibn Iy\u0101s (d. after 928/1522), for example, writes \nthat al-Ghawr\u012b \u201cwas favorably disposed toward (yam\u012bl il\u0101) the sons of the Persians.\u201d99  \n\n96.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 220\u2013225; (ed. \u02bfAzz\u0101m) 100\u2013107. On the context, see also Irwin, \u201cThinking,\u201d 46\u201347; \nMauder, Salon, chap. 6.2.3. Other demonstrations of esteem for the Persian lands could be less confrontational, \nas when the maj\u0101lis participants agreed that the Persian ant (al-naml al-f\u0101ris\u012b) was the strongest animal on \nearth as it could lift items sixty times its own weight; see al-Kawkab, (MS) 61.\n\n97.  On agency in the claiming of ethnic identities, see Pohl, \u201cIdentification,\u201d 12.\n98.  In this context, see also Geary, \u201cConstruct,\u201d 25, on the idea that ethnic identities are expressed for \n\nspecific reasons. \n99.  Ibn Iy\u0101s, Chronik, 88.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBeing Persian in Late Mamluk Egypt  \u2022  396\n\nIn his biographical dictionary, Mu\u1e25ammad Ibn al-Hanbal\u012b (d.", "start_char_idx": 75779, "end_char_idx": 79451, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fb96752c-0f49-44a4-9bcd-aa0a74400abc": {"__data__": {"id_": "fb96752c-0f49-44a4-9bcd-aa0a74400abc", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6cea8348-d807-4020-8614-c7fb81ece2b1", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "1ff511c75b25ca84bd76fca6218397eea395b87b35e3babeb3652b92074ea61f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b0debbd3-c735-4b28-b1a4-4f90387e63bf", "node_type": "1", "metadata": {}, "hash": "93c11d692a68dfba01cd0f41fd5ef4b51338f2c4663a559bcf8d0b9f949a7c06", "class_name": "RelatedNodeInfo"}}, "text": "971/1563) writes at length \nabout al-Ghawr\u012b\u2019s closeness to an unnamed Persian confidant who allegedly inspired in him \nlove for the Persian ruler Sh\u0101h Ism\u0101\u02bf\u012bl.100 Other aspects of al-Ghawr\u012b\u2019s interest in all things \nPersian, such as his sponsoring of the translation of the Sh\u0101hn\u0101ma or his writing of Persian \nverses, were noted above. We also know that al-Ghawr\u012b was the only Mamluk ruler to have \nhimself referred to with the Persian title \u201cking of kings,\u201d or sh\u0101hansh\u0101h,101 and described as \n\u201cexercising the rule of Kisr\u0101\u201d in panegyric and epistolary sources.102 It is thus not surprising \nthat Robert Irwin concludes that al-Ghawr\u012b was \u201cfamous [. . .] for the favor he showed to \nPersian and Persian-speaking religious figures and literati,\u201d103 while Doris Behrens-Abouseif \nnotes that \u201c[o]ne of the features of al-Ghawr\u012b\u2019s court life was his predilection for the a\u02bfj\u0101m, \nwho were numerous in his entourage.\u201d104 While al-Ghawr\u012b\u2019s interest in Persian culture and \nits bearers is certainly not unprecedented among Mamluk rulers, the extent to which it \nresulted in actual patronage projects, the attention it received among contemporaneous \nhistoriographers, and the fact that it translated into the sultan himself actively composing \nPersian poetry make it particularly noteworthy. \n\nMoreover, the sultan seems to have regarded the ancient \u201cmythological\u201d Persians and \ntheir culture as portrayed, for example, in the Sh\u0101hn\u0101ma as closely connected to the living \nand breathing Persians of his own time.105 Although the latter were, of course, not identical \nto the former, it appears that the ruler perceived the Persians of his time as cultural heirs of \nand natural experts on their famed forefathers of old. Hence they were also well qualified to \nsupport and orchestrate his efforts to present himself as the sh\u0101hansh\u0101h of his time. \n\nGiven the sultan\u2019s interests in Persian culture and in the ethnic groups perceived as its \nrepresentatives, it is not surprising that Persians would migrate to Cairo and seek patronage \nat al-Ghawr\u012b\u2019s court, especially in light of the political turmoil infesting their home region. \nFor at least some of them, the sultan\u2019s fondness for Persian literature and learning gave \nrise to benefits in the form of profitable assignments and positions. The sultan not only \nrewarded the translator of the Persian Sh\u0101hn\u0101ma generously upon completion of the work \nbut also appointed him in 908/1503 to the lucrative post of shaykh and mudarris of \u1e24anaf\u012b \njurisprudence in the Mosque of Mu\u02beayyad Shaykh.106 Al-Shar\u012bf, the Persian author of Naf\u0101\u02beis \nmaj\u0101lis al-sul\u1e6d\u0101niyya, received a paid position as a Sufi in the sultan\u2019s funeral complex, as \nwe have seen. In addition, he was later able to negotiate a significant pay raise during one of \n\n100.  Ibn al-\u1e24anbal\u012b, Durr, ii.1, 48\u201349.\n101.  B. Qurq\u016bt, al-Wath\u0101\u02beiq al-\u02bfarabiyya f\u012b D\u0101r al-Ma\u1e25f\u016bz\u0323\u0101t bi-mad\u012bnat D\u016bbr\u016bfn\u012bk (Cairo: al-Majlis al-A\u02bfl\u0101 \n\nli-l-Thaq\u0101fa, 2008), 135.\n102.  Al-\u02bfUq\u016bd, 2: fol. 107r.\n103.  Irwin, \u201cThinking,\u201d 39.\n104.  Behrens-Abouseif, \u201cArts,\u201d 73.", "start_char_idx": 79452, "end_char_idx": 82495, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b0debbd3-c735-4b28-b1a4-4f90387e63bf": {"__data__": {"id_": "b0debbd3-c735-4b28-b1a4-4f90387e63bf", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fb96752c-0f49-44a4-9bcd-aa0a74400abc", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "e4198d59d8978fb1e416e206cab2ff9e3136ca1b5583bb18bfcccc0dfabbd9ba", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9e7d3fd9-7567-452d-903d-72c490f44b81", "node_type": "1", "metadata": {}, "hash": "ac184e4a7272f669b53d04594d69e9486e10f9127c62ef3dfff9e9be6654a902", "class_name": "RelatedNodeInfo"}}, "text": "104.  Behrens-Abouseif, \u201cArts,\u201d 73. See also D\u2019hulster, \u201c\u2018Sitting,\u2019\u201d passim; Y. Frenkel, \u201cThe Mamluks among \n\nthe Nations: A Medieval Sultanate in Its Global Context,\u201d in Conermann, Everything Is on the Move, 61\u201379,  \nat 69; Alhamzah, Patronage, 38; E. Geoffroy, Le Soufisme en \u00c9gypte et en Syrie sous les derniers Mamelouks et les \npremiers Ottomans: Orientations spirituelles et enjeux culturels (Damascus: Institut fran\u00e7ais de Damas, 1995), \n214; Flemming, \u201c\u0160er\u012bf,\u201d 82\u201384; Flemming, \u201cNachtgespr\u00e4chen,\u201d 24.\n\n105.  On this typical perception of ethnic identities as stable across time, see also Pohl, \u201cIdentification,\u201d 5.\n106.  Flemming, \u201c\u0160erif,\u201d 87, 89\u201390; Flemming, \u201cNachtgespr\u00e4chen,\u201d 24. See also D\u2019hulster, \u201c\u2018Sitting,\u2019\u201d 238\u2013239.", "start_char_idx": 82460, "end_char_idx": 83193, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9e7d3fd9-7567-452d-903d-72c490f44b81": {"__data__": {"id_": "9e7d3fd9-7567-452d-903d-72c490f44b81", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b0debbd3-c735-4b28-b1a4-4f90387e63bf", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "4e7b91e94047038c457d07079680cffb0f83272cde9bb0490902b6334c0cef5a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "27c77661-209f-4582-9045-9f8c20a6365c", "node_type": "1", "metadata": {}, "hash": "03e016ed5d13e92c738da505f69a9128bf5157f8dca174647b6c6a905cb13d1f", "class_name": "RelatedNodeInfo"}}, "text": "See also D\u2019hulster, \u201c\u2018Sitting,\u2019\u201d 238\u2013239.\n\n\n\n397  \u2022  Christian Mauder\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nthe maj\u0101lis meetings by threatening to leave Cairo sooner than originally planned to go on \nthe pilgrimage.107\n\nThese two examples stand out for their particularly detailed level of documentation \nin our sources, but the evidence from the historiographical literature indicates that they \nformed part of a larger pattern of patronage that al-Ghawr\u012b was willing to provide to well-\nlettered Persians who came to his court. Hence, it is understandable why, in al-Ghawr\u012b\u2019s \npresence, Persian identity \u201clit up [. . .] in much the same way as fluorescent clothing does in \nthe presence of street lighting,\u201d108 to recall Reuter\u2019s formulation. For Persians, highlighting \ntheir ethnic identity when interacting with the sultan was a wise choice, as they could be \noptimistic that it would be to their advantage economically and in terms of social status\u2014\neven within the otherwise sometimes hostile climate of Mamluk Cairo.\n\nTaking this line of argumentation one step further, we may also assume that the sultan\u2019s \ninterests and the cultural climate at his court constituted an important reason individuals \nsuch as al-Shar\u012bf or the abovementioned Ghiy\u0101th al-D\u012bn Dihd\u0101r chose to focus in their self-\nrepresentation on their ethnic identity rather than other characteristics that might have \nqualified them as potential recipients of patronage in other social contexts. Ghiy\u0101th al-D\u012bn \nDihd\u0101r, for example, was, as mentioned above, a noted scholar of the Quranic sciences, yet \nthis expertise seems to have played no discernible role in his status as a participant in the \nsultan\u2019s maj\u0101lis, possibly because in the competitive world of patronage in late Mamluk \nCairo, Quranic learning was in much greater supply than were the forms of cultural capital \nassociated with Persian ethnicity. Similarly, neither al-Shar\u012bf\u2019s work nor his contributions \nto the sultan\u2019s maj\u0101lis were, as far as we can discern, primarily intended to underline his \n\u1e24anaf\u012b legal learning or his prophetic lineage\u2014both of which were likewise potentially \nvaluable on the patronage market. Instead, he foregrounded his Persian background and \nthe skills that were seen as connected to it. We can thus conclude that for Persians at \nal-Ghawr\u012b\u2019s court, such as al-Shar\u012bf and Ghiy\u0101th al-D\u012bn, emphasizing their Persian ethnic \nidentity was a strategic decision not only in the sense that they undertook it at all but also \nin the degree that they chose to highlight this aspect of their identity and the cultural \ncapital that came with it relative to other qualities and abilities they possessed. This finding \nsuggests that when studying ethnic identities in Mamluk society, scholars should not focus \nexclusively on the ways in which they were constructed and performed but also analyze \nhow, when, and why ethnicity came to the fore in relation to other, intersecting aspects of \npersonal and collective identity.109 \n\nWith regard to the sultan, it stands to reason that, in acting as a patron to Persian \nscholars and litt\u00e9rateurs, al-Ghawr\u012b did not just follow his personal whims, or at least did \nnot do so exclusively. As demonstrated in detail elsewhere, Sultan al-Ghawr\u012b and those \naround him were very much aware that early tenth/sixteenth-century Mamluk sultanic \nrule was undergoing a manifest crisis caused by both domestic factors, such as the \n\n107.  Al-Shar\u012bf, Naf\u0101\u02beis, (MS) 205\u2013206; (ed. \u02bfAzz\u0101m) 90\u201391.\n108.  Reuter, \u201cRace,\u201d 103\u2013104. \n109.  For the insight that ethnicity can hardly ever be studied on its own, see also Pohl, \u201cEthnicity,\u201d 12; Pohl, \n\n\u201cIdentification,\u201d 26, 50; Adlparvar and Tadros, \u201cEvolution,\u201d 128, 133.", "start_char_idx": 83152, "end_char_idx": 86852, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "27c77661-209f-4582-9045-9f8c20a6365c": {"__data__": {"id_": "27c77661-209f-4582-9045-9f8c20a6365c", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9e7d3fd9-7567-452d-903d-72c490f44b81", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "c8313224e04bd1ab183d9dbaf3cb3dac7edd1867a63d460f3a96ecfb7d5954fb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c7cdb109-b8a6-47d9-8e25-5ee702dea710", "node_type": "1", "metadata": {}, "hash": "73d01621e43fda826073992cca9c9126140840f7b6eb854b963efa1a91c05de5", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBeing Persian in Late Mamluk Egypt  \u2022  398\n\npronounced contraction of the Mamluk economy and the extended succession conflicts \npreceding al-Ghawr\u012b\u2019s investiture, and transregional developments, such as the rise of the \nrival Safawids and Ottomans, who combined far-reaching claims to legitimate leadership \nwith military successes and a lively court culture.110 Against this background, al-Ghawr\u012b and \nthe members of his court sought to demonstrate that despite all their internal problems, \nthe Mamluks were still a power to be reckoned with, particularly in terms of cultural \npatronage. Projects such as the translation of the Sh\u0101hn\u0101ma and the cultivation of a circle \nof learned foreigners well versed in Persian court culture constituted promising strategies \nto attain this goal, especially since these endeavors would be more readily understandable \nto the Mamluks\u2019 transregional interlocutors and competitors than would more distinctly \nMamluk cultural undertakings.111 We can thus interpret the flocking of Persians who openly \nperformed their ethnic identity to al-Ghawr\u012b\u2019s court as a mutually beneficial situation in \nwhich al-Ghawr\u012b gained cultural prestige through the Persians\u2019 presence and activities \nwhile the latter benefited from the sultan\u2019s generosity.\n\nConclusion\n\nAs Ulrich Haarmann noted many years ago, a \u201ccosmopolitan atmosphere\u201d112 and an \n\u201cintercultural perspective\u201d113 were important features of late Mamluk court culture.  \nBut even in this cosmopolitan atmosphere, ethnic identities did matter, as the case of the \nPersian participants in the maj\u0101lis of Sultan al-Ghawr\u012b exemplifies. Language, cultural \ncapital, and place of origin\u2014but, remarkably, not ancestry\u2014were important factors in \nthe construction of their identity. Persians themselves used these criteria to confidently \naffirm their identity, which could provide them with a number of social and economic \nbenefits under al-Ghawr\u012b\u2019s rule. For the sultan, the presence of Persians at his court was an \nimportant aspect of his politically inspired program of cultural patronage.\n\nFurther research may shed light on how these results relate to the construction of \nethnic identities in other Islamicate social contexts. Studies of court culture seem to be a \nparticularly promising starting point in this regard, as ethnic identities are known to have \nbeen of special importance in the elite circles of premodern societies. It seems promising \nto examine, inter alia, how Egyptian and Syrian identities were constructed and performed \nin Mamluk courtly circles, where men born within the sultanate necessarily had to interact \nwith people whose origins lay elsewhere. Future research will also have to ask whether \nlanguage, cultural capital, and place of origin were constitutive of these and other identities \nin diverse Islamicate contexts, or whether other factors, such as ancestry, legal traditions, \nor religious loyalties, played more important roles.\n\n110.  See Mauder, Salon, chap. 6.1.\n111.  For a similar interpretation, see Behrens-Abouseif, \u201cArts,\u201d 84\u201386; C. Markiewicz, The Crisis of Kingship \n\nin Late Medieval Islam: Persian Emigres and the Making of Ottoman Sovereignty (Cambridge: Cambridge \nUniversity Press, 2019), 109\u2013110. \n\n112.  Haarmann, \u201cMi\u1e63r,\u201d 175. See also D\u2019hulster, \u201c\u2018Sitting,\u2019\u201d 229; Markiewicz, Crisis, 108.\n113.  Haarmann, \u201cArabic in Speech,\u201d 85.", "start_char_idx": 86856, "end_char_idx": 90255, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c7cdb109-b8a6-47d9-8e25-5ee702dea710": {"__data__": {"id_": "c7cdb109-b8a6-47d9-8e25-5ee702dea710", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "27c77661-209f-4582-9045-9f8c20a6365c", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "7fe486aa91b4d245d0453c6bfc981745521dc6635ade91b0b4222760c6a75719", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "25c4394e-b95f-4e78-850e-b96714d51924", "node_type": "1", "metadata": {}, "hash": "f394ec0a631beb83d17dbcce2d3afe4a8e612e410d76894d964d0d5032be1c95", "class_name": "RelatedNodeInfo"}}, "text": "399  \u2022  Christian Mauder\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAnother worthwhile next step in light of the current state of research about Mamluk \nsociety would be to compare the ways in which Persian identity was constructed and \nperformed with the construction and performance of other ethnic identities that have \nalready received scholarly attention, such as the Mongol, Turkish, and Kurdish ones. \nPreliminary findings suggest that the means and strategies through which these identities \nwere claimed and perceived differed in each specific case, with variance in, for example, \nthe importance attributed to common ancestry or the significance of internal divisions \nwithin ethnic groups. Thus, instead of studying \u201cethnicity\u201d in Mamluk society in general, \nscholars should adopt an approach that analyzes specific \u201cethnicities\u201d individually in a \ngiven time and space and then use their findings to develop a more nuanced understanding \nof the dynamics of Mamluk society.114 It is clear, however, that within the field of Mamluk \nhistory and beyond, the question of how premodern inhabitants of the Islamicate world \nconstructed and affirmed their respective identities remains as relevant today as it was \nmore than thirty-five years ago when Michael Cook posed it.\n\n114.  On this need to study each case of the construction of ethnic identity separately, see also Cooperson, \n\u201c\u2018Arabs,\u2019\u201d 383.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBeing Persian in Late Mamluk Egypt  \u2022  400\n\nBibliography\n\nAdlparvar, N., and M. 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Yarshater.", "start_char_idx": 90259, "end_char_idx": 93272, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "25c4394e-b95f-4e78-850e-b96714d51924": {"__data__": {"id_": "25c4394e-b95f-4e78-850e-b96714d51924", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c7cdb109-b8a6-47d9-8e25-5ee702dea710", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "9dc690d1d3128b2e7639933adf514590f88bfdf25116668160bc58ea2370055f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "91a1ab03-c6b8-4ef5-8301-a84498095596", "node_type": "1", "metadata": {}, "hash": "38804ea66aa31ce504a2b82d99c40a5e29c6cc2854b369bb4ddb3e6834e554eb", "class_name": "RelatedNodeInfo"}}, "text": "Online \ned. 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Seattle: University of Washington Press, 1993.\n\nPohl, W. \u201cIntroduction: Ethnicity, Religion and Empire.\u201d In Visions of Community in the \nPost-Roman World: The West, Byzantium and the Islamic World, 300\u20131100, edited by  \nW. Pohl, C. Gantner, and R. Payne, 1\u201323. Farnham: Ashgate, 2012.\n\n\u2014\u2014\u2014. \u201cIntroduction: Strategies of Distinction.\u201d In Strategies of Distinction: The Construction \nof Ethnic Communities, 300\u2013800, edited by W. Pohl and H. Reimitz, 1\u201315. Leiden: Brill, \n1998.\n\n\u2014\u2014\u2014. \u201cIntroduction: Strategies of Identification: A Methodological Profile.\u201d In Strategies of \nIdentification: Ethnicity and Religion in Early Medieval Europe, edited by W. Pohl and \nG. Heydemann, 1\u201364. Turnhout: Brepols, 2013. \n\n\u2014\u2014\u2014. \u201cTelling the Difference: Signs of Ethnic Identity.\u201d In Strategies of Distinction:  \nThe Construction of Ethnic Communities, 300\u2013800, edited by W. Pohl and H. Reimitz, \n17\u201369. Leiden: Brill, 1998.\n\n\u2014\u2014\u2014. Die V\u00f6lkerwanderung: Eroberung und Integration. Stuttgart: Kohlhammer, 2002.", "start_char_idx": 106817, "end_char_idx": 109481, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4f2f38ab-a6dd-403f-b254-6e3128090605": {"__data__": {"id_": "4f2f38ab-a6dd-403f-b254-6e3128090605", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9b6c55b5-d344-4b92-b233-c16d87371cc8", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "2629885750ad7e1e9009e8fe36ad0eb5275f3ee1c95fc78ac48fcd61cf4e16e9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "beb35155-bbea-45dc-bf67-1f551ea7fade", "node_type": "1", "metadata": {}, "hash": "d464c3de561712bf3d6c6bb7ba5fcbb47cc18287662d9667e2ea5d28040ab3d2", "class_name": "RelatedNodeInfo"}}, "text": "407  \u2022  Christian Mauder\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nQurq\u016bt, B. Al-Wath\u0101\u02beiq al-\u02bfarabiyya f\u012b D\u0101r al-Ma\u1e25f\u016bz\u0323\u0101t bi-mad\u012bnat D\u016bbr\u016bfn\u012bk. Cairo: al-Majlis \nal-A\u02bfl\u0101 li-l-Thaq\u0101fa, 2008.\n\nRabie, H. \u201cPolitical Relations between the Safavids of Persia and the Mamluks of Egypt and \nSyria in the Early Sixteenth Century.\u201d Journal of the American Research Center in Egypt \n15 (1978): 75\u201381.\n\nRichter-Bernburg, L. \u201cLinguistic Shu\u02bf\u016bb\u012bya and Early Neo-Persian Prose.\u201d Journal of the \nAmerican Oriental Society 94, no. 1 (1974): 55\u201364.\n\nAl-Samarqand\u012b, A\u1e25mad b. \u02bfUmar b. \u02bfAl\u012b. Chah\u0101r maq\u0101la. Edited by M. Mu\u1e25ammad. Leiden: \nBrill, 1910.\n\nSavant, S. B. \u201cGenealogy and Ethnogenesis in al-Mas\u2018udi\u2019s Muruj al-dhahab.\u201d In Genealogy \nand Knowledge in Muslim Societies: Understanding the Past, edited by S. B. Savant and \nH. de Felipe, 115\u2013129. Edinburgh: Edinburgh University Press, 2014.\n\n\u2014\u2014\u2014. \u201cIsaac as the Persians\u2019 Ishmael: Pride and the Pre-Islamic Past in Ninth and Tenth-\nCentury Islam.\u201d Comparative Islamic Studies 2 (2006): 5\u201325.\n\n\u2014\u2014\u2014. The New Muslims of Post-Conquest Iran: Tradition, Memory, and Conversion. \nCambridge: Cambridge University Press, 2013.\n\n\u2014\u2014\u2014 and H. de Felipe. \u201cIntroduction.\u201d In Genealogy and Knowledge in Muslim Societies: \nUnderstanding the Past, edited by S. B. Savant and H. de Felipe, 1\u20137. Edinburgh: \nEdinburgh University Press, 2014.\n\nSavran, S. Arabs and Iranians in the Islamic Conquest Narrative: Memory and Identity \nConstruction in Islamic Historiography, 750\u20131050. London: Routledge, 2018.\n\nSchimmel, A. \u201cSome Glimpses of the Religious Life in Egypt During the Later Mamluk Period.\u201d \nIslamic Studies 4 (1965): 353\u2013392.\n\nAl-Shar\u012bf, \u1e24usayn b. Mu\u1e25ammad al-\u1e24usayn\u012b. Naf\u0101\u02beis maj\u0101lis al-sul\u1e6d\u0101niyya f\u012b \u1e25aq\u0101\u02beiq asr\u0101r \nal-Qur\u02be\u0101niyya. MS Istanbul, Topkap\u0131 Saray\u0131 K\u00fct\u00fcphanesi, Ahmet III 2680.\n\nSteingass, F. Persian-English Dictionary: Including the Arabic Words and Phrases to Be Met \nwith in Persian Literature. 3rd ed. London: Kegan Paul, 1947.\n\nAl-\u02bfUq\u016bd al-jawhariyya f\u012b al-naw\u0101dir al-Ghawriyya. MS Istanbul, S\u00fcleymaniye Yazma Eser \nK\u00fct\u00fcphanesi, Ayasofya 3312 and 3313.\n\nVan den Bent, J. \u201cMongols in Mamluk Eyes: Representing Ethnic Others in the Medieval \nMiddle East.\u201d PhD dissertation, University of Amsterdam, 2020.\n\n\u2014\u2014\u2014. \u201cNone of the Kings on Earth Is Their Equal in \u02bfA\u1e63abiyya: The Mongols in Ibn Khald\u016bn\u2019s \nWorks.\u201d Al-Mas\u0101q 28, no. 2 (2016): 171\u2013186.", "start_char_idx": 109485, "end_char_idx": 111852, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "beb35155-bbea-45dc-bf67-1f551ea7fade": {"__data__": {"id_": "beb35155-bbea-45dc-bf67-1f551ea7fade", "embedding": null, "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8421", "node_type": "4", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "f32126f73893172745b79b742f3a93ea5b8fb4bb109b12fe99bb105c725efe19", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4f2f38ab-a6dd-403f-b254-6e3128090605", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "e4802e449cebd28619714ff52561ead2d7f30fbe5d2762132b73968b163fb585", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7f370985-8c56-40e8-ad3c-13f89f276fa9", "node_type": "1", "metadata": {}, "hash": "da6a7936f9c4e9a369ef4d402323fc107a99cbe25bd6493b1a99ea89b2481b03", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nBeing Persian in Late Mamluk Egypt  \u2022  408\n\nVan Steenbergen, J. \u201cThe Amir Yalbugh\u0101 al-Kh\u0101\u1e63\u1e63ak\u012b, the Qal\u0101w\u016bnid Sultanate, and the \nCultural Matrix of Maml\u016bk Society: A Reassessment of Maml\u016bk Politics in the 1360s.\u201d \nJournal of the American Oriental Society 131, no. 3 (2011): 423\u2013443.\n\nWebb, P. Imagining the Arabs: Arab Identity and the Rise of Islam. Edinburgh: Edinburgh \nUniversity Press, 2016.\n\nYal\u00e7\u0131n, M., ed. and trans. The D\u00eev\u00e2n of Q\u00e2ns\u00fbh al-Gh\u00fbr\u00ee: Kansu Gavri Divan\u0131. Istanbul:  \nBay, 2002.\n\nYosef, K. \u201cCross-Boundary Hatred: (Changing) Attitudes towards Mongol and \u201cChristian\u201d \nmaml\u016bks in the Mamluk Sultanate.\u201d In The Mamluk Sultanate from the Perspective of \nRegional and World History, edited by R. Amitai and S. Conermann, 149\u2013214. G\u00f6ttingen: \nBonn University Press, 2019.\n\n\u2014\u2014\u2014. \u201cDawlat al-Atr\u0101k or Dawlat al-Mam\u0101l\u012bk: Ethnic Origin or Slave Origin as the Defining \nCharacteristic of the Ruling Elite in the Maml\u016bk Sultanate.\u201d Jerusalem Studies in Arabic \nand Islam 39 (2012): 387\u2013410.\n\n\u2014\u2014\u2014. Ethnic Groups, Social Relationships and Dynasty in the Mamluk Sultanate. Bonn: \nAnnemarie-Schimmel-Kolleg, 2012.\n\nZadeh, T. E. The Vernacular Qur\u2019an: Translation and the Rise of Persian Exegesis. Oxford: \nOxford University Press, 2012.\n\nZaja\u0327czkowski, A. \u201cLa plus ancienne traduction turque (en vers) du \u0160\u0101h-n\u0101me de l\u2019\u00c9tat \nMamelouk d\u2019\u00c9gypte (XV-XVIe si\u00e8cles).\u201d T\u00fcrk Dili Ara\u015ft\u0131rmalari Y\u0131ll\u0131\u011f\u0131 Belleten (1966): \n51\u201363.\n\nZaja\u0327czkowski, A. \u201c\u015eeh-Name\u2019nin Ilk T\u00fcrk\u00e7e Manzumesinde Atas\u00f6zleri ve Deylimler (\u00d6zet).\u201d  \nIn XI. T\u00fcrk Dil Kurultayinda Okunan Bilimsel Bildiriler 1966, edited by T\u00fcrk Dil  \nKurumu, 1\u20137. Ankara: T\u00fcrk Tarih Kurumu Bas\u0131mevi, 1968.\n\n\u2014\u2014\u2014. \u201cTreny filozof\u00f3w na \u015bmier\u0107 Iskendera: Pod\u0142ug mamelucko-tureckiej wersji \u0160\u0101h-n\u0101me.\u201d \nRocznik Orientalistyczny 28, no. 2 (1965): 13\u201357.\n\n\u2014\u2014\u2014, ed. Turecka wersja \u0160\u0101h-n\u0101me z Egiptu mameluckiego. Warsaw: Pan\u0301stwowe Wydawn, \n1965.", "start_char_idx": 111856, "end_char_idx": 113768, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7f370985-8c56-40e8-ad3c-13f89f276fa9": {"__data__": {"id_": "7f370985-8c56-40e8-ad3c-13f89f276fa9", "embedding": null, "metadata": {"identifier": "alusur-8423", "author": "Van Steenbergen, Jo", "title": "Why Do We Need a New Textbook?", "date": "2020-10-01", "file": "alusur-8423.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8423", "node_type": "4", "metadata": {"identifier": "alusur-8423", "author": "Van Steenbergen, Jo", "title": "Why Do We Need a New Textbook?", "date": "2020-10-01", "file": "alusur-8423.pdf"}, "hash": "0cbe704fc7fbe9948c4c145f14495a7b5894a297ae47cfdb6c122fb1bb0f7bb4", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "beb35155-bbea-45dc-bf67-1f551ea7fade", "node_type": "1", "metadata": {"identifier": "alusur-8421", "author": "Mauder, Christian", "title": "Being Persian in Late Mamluk Egypt: The Construction and Significance of Persian Ethnic Identity in the Salons of Sultan Q\u0101ni\u1e63awh al-Ghawr\u012b (r. 906\u2013922/1501\u20131516)", "date": "2020-10-01", "file": "alusur-8421.pdf"}, "hash": "7e78c417b406c549c08d28d4e580796139fc645bd75f20a36774ea3ec636850c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0b5354a5-8cbd-40d9-84aa-fa401f5da5e7", "node_type": "1", "metadata": {}, "hash": "96cb146af1f3d602a00e53a4dc0e5980a6ae83e2fb7eb050522e508ca909dcba", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 409-410\n\nTeaching Note\n\nBack in early 2007, when I started teaching an undergraduate survey course on Islamic history, I was \nfrustrated in my search for teaching \nmaterials that would align with how I had \ncome to appreciate that history. There \ndefinitely were great history textbooks \nout there (Hodgson, Lapidus, Hourani, \nEndress & Hillenbrand, Egger, Choueiri, \nNoth & Paul, Haarmann, Garcin, et al.). \nIslamic history research had, however, \nbeen expanding rapidly, and its diversi-\nfying fields of specialization continued to \ngenerate exciting new insights and inter-\npretations, which even the more recent \nof these textbooks had not yet managed \nto fully acknowledge. I therefore became \none of the many colleagues who take it \nupon themselves to integrate this ongoing \nresearch into their lectures and generate \n\n1. Jo Van Steenbergen, A History of the Islamic World, 600\u20131800. Empire, Dynastic Formations, and \nHeterogeneities in Pre-Modern Islamic West-Asia (New York: Routledge, 2021).\n\ntheir own comprehensive overviews. This \ngargantuan task first took shape in the \ndefault format of annually updated and \nupgraded personal lecture notes, but it \nsoon transformed into a textbook publi-\ncation project that took the challenge to \nkeep our teaching materials up to date \nmore seriously. Now, more than a decade \nlater, this project has finally borne the \ndesired fruit.1\n\nA  H i s t o r y  o f  t h e  I s l a m i c  W o r l d , \n600\u20131800 presents one of the ways in \nwhich today a history of the Islamic world \ncan be written and taught. This involved \nm a k i n g  s e v e r a l  k e y  d e c i s i o n s .  T h e \ntemporal and geographical parameters \nthat define and connect the chapters \nof this textbook emphasize the intense \nAsian connectedness of the landscapes \nranging from the Nile in the southwest \n\nWhy Do We Need a New Textbook?\n\nJo Van Steenbergen \nGhent University \n\nBelgium\n\n(Jo.VanSteenbergen@UGent.be)\n\n\u00a9 2020 Jo Van Steenbergen. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:Jo.VanSteenbergen%40UGent.be?subject=", "start_char_idx": 47, "end_char_idx": 2436, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0b5354a5-8cbd-40d9-84aa-fa401f5da5e7": {"__data__": {"id_": "0b5354a5-8cbd-40d9-84aa-fa401f5da5e7", "embedding": null, "metadata": {"identifier": "alusur-8423", "author": "Van Steenbergen, Jo", "title": "Why Do We Need a New Textbook?", "date": "2020-10-01", "file": "alusur-8423.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8423", "node_type": "4", "metadata": {"identifier": "alusur-8423", "author": "Van Steenbergen, Jo", "title": "Why Do We Need a New Textbook?", "date": "2020-10-01", "file": "alusur-8423.pdf"}, "hash": "0cbe704fc7fbe9948c4c145f14495a7b5894a297ae47cfdb6c122fb1bb0f7bb4", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7f370985-8c56-40e8-ad3c-13f89f276fa9", "node_type": "1", "metadata": {"identifier": "alusur-8423", "author": "Van Steenbergen, Jo", "title": "Why Do We Need a New Textbook?", "date": "2020-10-01", "file": "alusur-8423.pdf"}, "hash": "7d7d64b00ac073ed652514ec1f0d73817c96e9a93c3c86fa8ee4d63214580bcb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f057d9c9-46dd-4212-8c0d-d26e97e7debe", "node_type": "1", "metadata": {}, "hash": "e1eac2930ee5440a36f64d747e064d1969caabd82ba104cb1542acbfad8e3d24", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n410  \u2022  Jo Van Steenbergen \n\nand the Bosporus in the northwest to \nt h e  O x u s  ( A m u  D a r y a )  a n d  J a x a r t e s  \n(Syr Darya) in the northeast and the Indus \nin the southeast between the seventh and \neighteenth centuries CE. This means that \nI made the choice to tell only the story \nof what Marshall Hodgson called the \npre-Technical and Theocratic age, defined \nhere as the late antique and \u2018medieval\u2019\u2013\nearly modern periods, in Islamic West \nAsia\u2019s history. Central to the framework of \nhistorical interpretation that I use to tell \nthis story is the argument of the mutually \nconstitutive interaction between dynastic \nreconfigurations and cultural efflorescence \nand, in particular, between practices of \npower and discourses of belonging in \nthe making and remaking of premodern \nIslamic West Asia\u2019s diverse social and \ncultural landscapes. This connected social \nand cultural history approach enables the \nreconstruction of a particular, but also \nmeaningful, framework narrative about \ndifferent waves in premodern Islamic \nhistory\u2019s ocean of events, people, and \nstories. Not only did each of these waves \ncarry diverse but related sets of leadership \ngroups; they also continued to do so \ndefined by multifarious but equally related \nsets of practices and discourses. The \nanalytical grid\u2014insufficiently specified in \nmany textbooks\u2014used to reconstruct the \nnarrative of these leaderships, practices, \nand discourses combines a Khaldunian \nreading of the historical interaction \nbetween nomads and urban dwellers with \na Weberian conceptual framework of \ndifferent types of legitimate authority.\n\nA History of the Islamic World, 600\u20131800 \nexplains how two major historical waves \nin the Khaldunian movement of nomadic-\nurban interaction can be usefully identified \nas coherent time-space units of social \n\nand cultural history. A first, late antique \nimperial wave started swelling during \nthe Arabian expansion from the early \nseventh century and lost momentum in \nthe course of the complete disintegration \nof the Abbasid imperial formation in the \ntenth century. A second, \u2018medieval\u2019\u2013early \nmodern dynastic wave then took over \nin the polycentric form of a long series \nof invasions by Inner Asian Turkic- and \nMongolian-speaking leaderships from the \nearly eleventh century onward, and the \nsocial and cultural effects of their conquest \npractices and (post-)nomadic stabilizations \nappeared to peter out only with the \nradical transformations of the region\u2019s \nearly modern dynastic formations in the \nseventeenth and eighteenth centuries. \nThe first wave is traditionally, and rightly, \ndeemed of enormous importance and \nrelevance. The second wave, however, \nis often considered to represent only a \n\u2018postclassical\u2019 shadow of the first. One of \nthe contentions of this textbook is that \nthis stereotype does not hold true and, \ntherefore, this second period of dynastic \npolycentrism, creative heterogeneity, and \nbeing Islamic also deserves full attention \nand appreciation in its own right. Only \nwhen one understands the intensity, \ninnovativeness, and decisive impact of \nleadership configurations, social and \ncultural practices, and discourses of \nbelonging in both periods can one fully \nestimate the further, modern trajectories \nof these regions\u2019 social and cultural \nhistories. The two chronological parts and \nfourteen illustrated chapters of A History \nof the Islamic World, 600\u20131800 therefore \ninvite students and teachers as well as \ngeneral readers and specialists to be \nacquainted with, and reflect on, such new \nunderstandings of Islamic history.", "start_char_idx": 2439, "end_char_idx": 6063, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f057d9c9-46dd-4212-8c0d-d26e97e7debe": {"__data__": {"id_": "f057d9c9-46dd-4212-8c0d-d26e97e7debe", "embedding": null, "metadata": {"identifier": "alusur-8426", "author": "Gordon, Matthew", "title": "Amikam Elad, The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya in 145/762: \u1e6c\u0101lib\u012bs and Early \u02bfAbb\u0101s\u012bs in Conflict", "date": "2020-10-01", "file": "alusur-8426.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8426", "node_type": "4", "metadata": {"identifier": "alusur-8426", "author": "Gordon, Matthew", "title": "Amikam Elad, The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya in 145/762: \u1e6c\u0101lib\u012bs and Early \u02bfAbb\u0101s\u012bs in Conflict", "date": "2020-10-01", "file": "alusur-8426.pdf"}, "hash": "2c9a1a24cda7fde4f7ddcbd8892d5ba648c17b87bf9d7e094b5d2f6422a51105", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0b5354a5-8cbd-40d9-84aa-fa401f5da5e7", "node_type": "1", "metadata": {"identifier": "alusur-8423", "author": "Van Steenbergen, Jo", "title": "Why Do We Need a New Textbook?", "date": "2020-10-01", "file": "alusur-8423.pdf"}, "hash": "be9675a272e1488549ab1b634838a9e3d761d8f9ea8f306b2798c6317f12b348", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "78a4c90f-7c6b-4d71-8eff-1772c41b259e", "node_type": "1", "metadata": {}, "hash": "c71abe6e3db642cc2e8e37ff00c0bdbb257edd665ea7740690a7b24db2734a50", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 413-415\n\nBook Review\n\nIs an exhaustive treatment of the life a n d  c a r e e r  o f  M u \u1e25 a m m a d  a l - N a f s a l - Z a k i y y a  w a r r a n t e d ?  A  q u i c k \nbrowse of recent secondary literature\u2014\nMaher Jarrar\u2019s bibliography (\u201cIbr\u0101h\u012bm \nb. \u02bfAbdall\u0101h,\u201d EI3) is very useful in this \nregard\u2014suggests that the need has been \nlong-standing.1 Does the present volume \nthus fill a lacuna? To my mind, only partly \nso. Elad has gone further than any other \nmodern scholar in collecting the material \nrequired for the sort of book that would \nsatisfy. For this reason, he deserves much \ncredit. But I would have had him proceed \nmany steps further. He has effectively \ncataloged what one can only think are the \nmost relevant references in the early and \nmedieval Arabic canon. But he holds back \nfrom drawing out full conclusions and, \n \n\n1.  Maher Jarrar, \u201cIbr\u0101h\u012bm b. \u02bfAbdall\u0101h,\u201d in Encyclopaedia of Islam, 3rd ed., ed. Kate Fleet, Gudrun Kr\u00e4mer, \nDenis Matringe, John Nawas, and Everett Rowson (Leiden: Brill Online), https://referenceworks.brillonline.\ncom/entries/encyclopaedia-of-islam-3/ibrahim-b-abdallah-COM_32328. \n\n\u00a9 2020 Matthew Gordon. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nthus, from providing an account for any \nbut the most interested specialists.\n\nMost modern discussions center on the \nrebellion organized by al-Nafs al-Zakiyya \n(\u201cthe Pure Soul\u201d) and his reportedly \ntalented full brother (Ibr\u0101h\u012bm) against the \nnew Abbasid caliph, Ab\u016b Ja\u02bffar al-Man\u1e63\u016br, \nin 145/762. The Abbasids had only recently \ndonned the caliphal mantle, and thus \na concerted challenge from members \nof a key circle of elite Islamic society \nwas no minor matter. To the contrary: \nit brought into question the very claims \nto office of the new regime. The episode \nalso contributed an early and significant \nchapter to the long history of Middle \nEastern messianism; we owe a goodly \nportion of the extant literature on al-Nafs \nal-Zakiyya to the interest of later Muslim  \n \n\nAmikam Elad, The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya \nin 145/762: \u1e6c\u0101lib\u012bs and Early \u02bfAbb\u0101s\u012bs in Conflict. Islamic \nHistory and Civilization 118 (Leiden: Brill, 2016), 527 pp., map.  \n\nISBN 978-9-00422-989-1. Price: $257 (cloth or e-book).\n\nMatthew S. Gordon \nMiami University, \n\nOxford, Ohio\n\n(gordonms@miamioh.edu)\n\nhttps://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-3/ibrahim-b-abdallah-COM_32328\nhttps://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-3/ibrahim-b-abdallah-COM_32328\nmailto:gordonms%40MiamiOH.edu?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n414  \u2022  Matthew S. Gordon\n\nwriters in the messianic element of his \nrebellion.", "start_char_idx": 47, "end_char_idx": 3032, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "78a4c90f-7c6b-4d71-8eff-1772c41b259e": {"__data__": {"id_": "78a4c90f-7c6b-4d71-8eff-1772c41b259e", "embedding": null, "metadata": {"identifier": "alusur-8426", "author": "Gordon, Matthew", "title": "Amikam Elad, The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya in 145/762: \u1e6c\u0101lib\u012bs and Early \u02bfAbb\u0101s\u012bs in Conflict", "date": "2020-10-01", "file": "alusur-8426.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8426", "node_type": "4", "metadata": {"identifier": "alusur-8426", "author": "Gordon, Matthew", "title": "Amikam Elad, The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya in 145/762: \u1e6c\u0101lib\u012bs and Early \u02bfAbb\u0101s\u012bs in Conflict", "date": "2020-10-01", "file": "alusur-8426.pdf"}, "hash": "2c9a1a24cda7fde4f7ddcbd8892d5ba648c17b87bf9d7e094b5d2f6422a51105", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f057d9c9-46dd-4212-8c0d-d26e97e7debe", "node_type": "1", "metadata": {"identifier": "alusur-8426", "author": "Gordon, Matthew", "title": "Amikam Elad, The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya in 145/762: \u1e6c\u0101lib\u012bs and Early \u02bfAbb\u0101s\u012bs in Conflict", "date": "2020-10-01", "file": "alusur-8426.pdf"}, "hash": "8f94a06c3de59fb777ada0b6012f5eb1dfd35c3be7e4e8394f62f8fb76256266", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "66fbdfd5-371a-451d-b421-0c328d62ba6d", "node_type": "1", "metadata": {}, "hash": "a33c700c20863d3e64723d5095d794326bfb6f00273f9106a3d36e87638cf2d5", "class_name": "RelatedNodeInfo"}}, "text": "A puzzling feature of the present \nvolume is that Elad says little about \nIbr\u0101h\u012bm, despite the many indications that, \nlike Ra\u00fal for Fidel, he sustained much of \nhis brother\u2019s activity and, indeed, pressed \non following Mu\u1e25ammad\u2019s demise until his \nown death months later (Jarrar\u2019s reference \nto al-Ya\u02bfq\u016bb\u012b\u2019s Ta\u02ber\u012bkh is to be amended).2 \n\nThat modern scholarship is mostly \nconcerned with the rebellion itself makes \nsense. The events of the uprising and, \nespecially, its connection with messianic \nand sectarian patterns of early Islamic \nsociety are properly situated at the center \nof any account. Elad provides the stuff \nof a richer context, however, in bringing \ntogether a wealth of detail on, for example, \nthe person and family of al-Nafs al-Zakiyya. \nThe man\u2019s stutter, which he tried to \ncontrol by slapping his thigh (pp. 34\u201336), \nand his prominent black mole, a sign of the \nMahdi for biographers and followers alike  \n(pp. 44\u201346), are details one is happy to \nhave. They enrich the picture one has \nof the man and his career and of the \ningredients of a nascent Arabic sectarian \nliterary tradition; as with so much else in \nearly Arabic letters, one is left to choose \nhow best to account for such seemingly \nintimate information. Elad fills out our \npicture of the sociopolitical as well as the \npersonal scene, very helpfully bringing \ntogether what the Arabic canon says of \nthe seemingly profound impact that the \nuprising had upon local, that is, Hijazi/\nM e d i n a n  s o c i e t y  ( c h a p t e r s  7  a n d  8 ) . \nClansmen and kin took sides, and thus civil \n divisions ensued, with both immediate and \n\n2.  A\u1e25mad b. Ab\u012b Ya\u02bfq\u016bb al-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh, ed. M. Th. Houtsma as Ibn Wadhih qui dicitur al-Ja\u2019qubi Historiae, \n2 vols. (Leiden: E. J. Brill, 1883). The correct reference is 2:246.\n\nlong-term consequences across subsequent \nlocal and imperial (Abbasid) history. Elad, \nin fact, concludes the volume (pp. 361\u201362) \non this very point.\n\nBut for stutter and social antagonism \nalike, Elad declines the opportunity to tell \nus what to think of all this personal detail \nand social furor. He leaves it instead to \n\u201ca future study\u201d (p. 233), presumably to \nbe written by other hands, to fill in the \ncolor, action, and, above all, conclusions. \nT h e  b o o k  i s  i n  t h i s  s e n s e  a  c a t a l o g .  \nIs this right? One cannot, of course, insist \nthat it be otherwise: we write the books \nwe write. It is also the case that history \nis written ultimately in collaboration \nwith the generations that follow (who \nmay, of course, raise objections) as well \nas with those that precede. One throws \nout arguments and ideas for younger \ncolleagues to chew on. On this score, \nElad has performed a valuable service, \nand one cannot but be impressed by the \ndoggedness with which he has worked \nthrough the Arabic sources. The volume \nis thick with references, nearly every page \ncrowded with notes. A brief description \nof his method (pp. 11\u201312) points to his \nuse of such large repositories of Arabic \ntexts as al-Maktaba al-Sh\u0101mila and others.  \nSo he has prepared the way for a rounded \nrecounting of an episode deeply significant \nto the rise of the Abbasid polity, to early \nIslamic sectarian history, and to the more \nlocal history of the Hijaz. \n\nBut, again, why stop so abruptly?", "start_char_idx": 3033, "end_char_idx": 6350, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "66fbdfd5-371a-451d-b421-0c328d62ba6d": {"__data__": {"id_": "66fbdfd5-371a-451d-b421-0c328d62ba6d", "embedding": null, "metadata": {"identifier": "alusur-8426", "author": "Gordon, Matthew", "title": "Amikam Elad, The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya in 145/762: \u1e6c\u0101lib\u012bs and Early \u02bfAbb\u0101s\u012bs in Conflict", "date": "2020-10-01", "file": "alusur-8426.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8426", "node_type": "4", "metadata": {"identifier": "alusur-8426", "author": "Gordon, Matthew", "title": "Amikam Elad, The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya in 145/762: \u1e6c\u0101lib\u012bs and Early \u02bfAbb\u0101s\u012bs in Conflict", "date": "2020-10-01", "file": "alusur-8426.pdf"}, "hash": "2c9a1a24cda7fde4f7ddcbd8892d5ba648c17b87bf9d7e094b5d2f6422a51105", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "78a4c90f-7c6b-4d71-8eff-1772c41b259e", "node_type": "1", "metadata": {"identifier": "alusur-8426", "author": "Gordon, Matthew", "title": "Amikam Elad, The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya in 145/762: \u1e6c\u0101lib\u012bs and Early \u02bfAbb\u0101s\u012bs in Conflict", "date": "2020-10-01", "file": "alusur-8426.pdf"}, "hash": "7351b752fe37761b8b29b005689428be40029ed3eaaa9c1c48ccafa3b8f48d52", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "76b48dea-4260-459a-b10e-8b5481bc0af7", "node_type": "1", "metadata": {}, "hash": "c9860e5282976005a190e0c06cffd76f9229e24de76adf0203ffaca8976df7dc", "class_name": "RelatedNodeInfo"}}, "text": "But, again, why stop so abruptly? \nElad probably knows more about al-Nafs \nal-Zakiyya than any living scholar and, \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAmikam Elad\u2019s The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya in 145/762  \u2022  415\n\nthus, would certainly seem to have much \nmore to tell us. The many indications \nare there; in brief comments scattered \nthrough the book, he suggests perfectly \ncogent ways in which to consider the \ndifferent \u201cdata\u201d that he has so carefully \ncollected. But there is also the view that \nwe\u2014scholars of Arab, Middle Eastern, and \nIslamic history, society, and religion\u2014\nought to do our utmost to reach an \naudience beyond our own circles. Consider \nquite a different version, Hugh Kennedy\u2019s \npithy account of the uprising in When \nB a g h d a d  R u l e d  t h e  M u s l i m  W o r l d . 3 \nGranted, Kennedy wrote his book for a \nwider audience than that sought by Elad. \nThe point, though, is that it is accessible \n\n3.  Hugh Kennedy, When Baghdad Ruled the Muslim World: The Rise and Fall of Islam\u2019s Greatest Dynasty \n(Cambridge, MA: Da Capo Press, 2006), 21\u201326.\n\nand dramatic: one engages, so to speak, \nwith al-Nafs al-Zakiyya and his challenge \nto the existing imperial order. But it has \nits problems. To my mind, Kennedy\u2019s \nversion is too quick and too easy, and says \nlittle by way of conclusion regarding, say, \nthe shaping of distinct models of Arabo-\nIslamic leadership or, more specifically, \nthe Alid-Abbasid confrontation. Kennedy, \nquite unlike Elad, is also far too content to \nparrot one version\u2014namely, al-\u1e6cabar\u012b\u2019s\u2014\nof the events. This is really the point: \nElad is positioned to offer a nuanced and \ncontextualized rendition of the rebel and \nhis rebellion, in which we would grapple \nwith a body of full and often disparate \nreferences. It would make for fine history.", "start_char_idx": 6317, "end_char_idx": 8133, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "76b48dea-4260-459a-b10e-8b5481bc0af7": {"__data__": {"id_": "76b48dea-4260-459a-b10e-8b5481bc0af7", "embedding": null, "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8427", "node_type": "4", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "4c78e3291242b7859b13a0ef2d054530cccabb2d80bd0c142d88c5f3e490eefe", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "66fbdfd5-371a-451d-b421-0c328d62ba6d", "node_type": "1", "metadata": {"identifier": "alusur-8426", "author": "Gordon, Matthew", "title": "Amikam Elad, The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya in 145/762: \u1e6c\u0101lib\u012bs and Early \u02bfAbb\u0101s\u012bs in Conflict", "date": "2020-10-01", "file": "alusur-8426.pdf"}, "hash": "b7dbf13914667de5e47d787e2d4c2d3192e91fa82bf223203fa7316d6ba757c8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "72c25ae7-c638-45e6-a4de-53c04646fd2a", "node_type": "1", "metadata": {}, "hash": "cec62bcaf5cfe3f0febd265f7d7c57796a70d7a8d6348aa77779803582237d7c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 416-420\n\nBook Review\n\nThis is a high-quality translation of the Muwa\u1e6d\u1e6da\u02be, not only because the translators are renowned scholars \nin the field of Islamic studies but also\u2014\nand mainly\u2014because the participation \nof Mohammad Fadel, who specializes in \nIslamic law, ensures the accuracy of the \nterminology employed. \n\nThis English translation of the Royal \nM o r o c c a n  E d i t i o n  o f  t h e  M u w a \u1e6d \u1e6d a \u02be \nresponds to a series of initiatives started \nin Morocco aimed at producing academic \nEnglish translations of the ummah\u0101t \n(foundational texts) of the M\u0101lik\u012b school \nof law. Since the author of the Muwa\u1e6d\u1e6da\u02be, \nM \u0101 l i k  b .  A n a s  ( d .  1 7 9 / 7 9 6 ) ,  w a s  t h e \n eponym of the school and one of the \n\n1.  Jonathan A. C. Brown, \u201cM\u0101lik, the Muwa\u1e6d\u1e6da\u02be, and Sunni Identity,\u201d Muwa\u1e6d\u1e6da\u02be Roundtable, Islamic Law Blog, \nDecember 7, 2019, https://islamiclaw.blog/2019/12/07/malik-muwatta-sunni-identity/.\n\n2.  M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be, 2. At least twenty manuscripts have been preserved of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101\u2019s \nrecension of M\u0101lik\u2019s Muwa\u1e6d\u1e6da\u02be. See History of Andalusi Authors and Transmitters (HATA), 3. Fiqh: 9, http://\nkohepocu.cchs.csic.es/flipbooks/3/#p=8.\n\n3.  This was collated with the manuscripts of Ab\u016b \u02bfUmar al-Muntaj\u0101l\u012b (d. 350/961) and the autograph \n\nmost prominent figures in the formation \nof early Sunni identity,1 the Muwa\u1e6d\u1e6da\u02be is a \nreasonable starting point, particularly as \nthe previous translations into English are \nof a non-academic character.\n\nThe translation is based on the Royal \nM o r o c c a n  E d i t i o n  o f  t h e  M u w a \u1e6d \u1e6d a \u02be \npublished in 2013, which in turn is based \non \u201csome of the most ancient North \nA f r i c a n  a n d  A n d a l u s i a n  m a n u s c r i p t s \na v a i l a b l e . \u201d 2  S i x  m a n u s c r i p t s  a r e \nmentioned in the Arabic introduction to \nthe Royal Moroccan Edition (pp. 39\u201372), \nnamely, (1) a manuscript from al-Z\u0101wiya \nal-\u1e24amzawiyya preserved in Tunis that \nwas copied in 487/1094, which was taken \nas the base manuscript for the edition;3  \n\nM\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 \nal-Layth\u012b; A Translation of the Royal Moroccan Edition.  \nTranslated with notes by Mohammad Fadel and Connell \nMonette. Harvard Series in Islamic Law 8 (Cambridge, MA: \nHarvard University Press, 2019), 858 pp. Price: $95.00 (cloth).", "start_char_idx": 47, "end_char_idx": 2403, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "72c25ae7-c638-45e6-a4de-53c04646fd2a": {"__data__": {"id_": "72c25ae7-c638-45e6-a4de-53c04646fd2a", "embedding": null, "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8427", "node_type": "4", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "4c78e3291242b7859b13a0ef2d054530cccabb2d80bd0c142d88c5f3e490eefe", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "76b48dea-4260-459a-b10e-8b5481bc0af7", "node_type": "1", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "c8dff53e1def3ff2fcee8eee57ea3b88c84d1e2ae5d0aa70df0a104913a66ef6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "339aee20-62b3-48eb-bfd5-3539be837fe5", "node_type": "1", "metadata": {}, "hash": "a4e8ddd0df84c7da3a78a061f94337caf53732fd01efbdb494ddadade304dfd8", "class_name": "RelatedNodeInfo"}}, "text": "Price: $95.00 (cloth).\n\nAdday Hern\u00e1ndez \nCSIC \u2013 Instituto de Lenguas y Culturas del  \n\nMediterr\u00e1neo y Oriente Pr\u00f3ximo (ILC) \n\n(adday.hernandez@cchs.csic.es)\n\n\u00a9 2020 Adday Hern\u00e1ndez. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nhttps://islamiclaw.blog/2019/12/07/malik-muwatta-sunni-identity/\nmailto:adday.hernandez%40cchs.csic.es?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n417  \u2022  AddAy Hern\u00e1ndez\n\n(2) the copy of Ab\u016b \u02bfAbd All\u0101h b. al-\u1e6call\u0101\u02bf  \n(d. 497/1103), copied at the beginning \no f  t h e  s e v e n t h / t h i r t e e n t h  c e n t u r y ;  \n( 3 )  t h e  c o p y  o f  A b \u016b  M u \u1e25 a m m a d \nShuray\u1e25 al-Ru\u02bfayn\u012b (d. 539/1144), one \nof the companions of Ibn \u1e24azm, who \nwrote the manuscript in his own hand \nf o r  h i s  s o n  M u \u1e25 a m m a d  b .  S h u r a y \u1e25  \n(d. 567/1171), probably copied during the \nfirst half of the sixth/twelfth century;  \n(4) a manuscript copied in 595/1198;  \n(5) a manuscript copied by \u02bfAbd All\u0101h  \nb. A\u1e25mad b. Mu\u1e25ammad b. al-Labb\u0101d  \n(d. 613/1216); (6) a final manuscript \ncopied around the same time as the latter. \nUnfortunately, the places where these \nmanuscripts are kept are rarely mentioned \n(see pp. 67\u201372).4 Moreover, the editors \nreport consulting previous editions as \nwell, namely, (1) the Egyptian edition of \nMu\u1e25ammad Fu\u02be\u0101d \u02bfAbd al-B\u0101q\u012b, (2) the \nedition of Bashsh\u0101r \u02bfAww\u0101d Ma\u02bfr\u016bf,5 and \n(3) the edition of Mu\u1e63\u1e6daf\u0101 al-A\u02bf\u1e93am\u012b.\n\nPreceding the translation, we find three \nintroductory chapters which helpfully \nsituate the work in its context, although \nthe titles of the first two are quite similar, \nmaking it somewhat difficult to distinguish \ntheir respective content. \n\nFirst, \u201cThe English Translation of the \nRoyal Moroccan Edition\u201d (pp. 1\u20136), the \nauthor of which is not specified, offers \nbackground to the initiative that led to the \ntranslation of the Muwa\u1e6d\u1e6da\u02be, as well as an \naccount of the previous translations, the \n\nmanuscript of Ab\u016b \u02bfAbd All\u0101h Mu\u1e25ammad b. \u02bfAbd All\u0101h b. Ab\u012b \u02bf\u012as\u0101 (d. 339/950), chief judge of Cordoba and a \nrelative of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101, the transmitter of this recension of the Muwa\u1e6d\u1e6da\u02be.\n\n4.  In the electronic resource History of Andalusi Authors and Transmitters it is possible to find a list of \nmanuscripts of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101\u2019s recension of M\u0101lik\u2019s Muwa\u1e6d\u1e6da\u02be with references to the libraries where they are \nkept and the catalogs in which these copies are listed (3.", "start_char_idx": 2381, "end_char_idx": 5032, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "339aee20-62b3-48eb-bfd5-3539be837fe5": {"__data__": {"id_": "339aee20-62b3-48eb-bfd5-3539be837fe5", "embedding": null, "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8427", "node_type": "4", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "4c78e3291242b7859b13a0ef2d054530cccabb2d80bd0c142d88c5f3e490eefe", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "72c25ae7-c638-45e6-a4de-53c04646fd2a", "node_type": "1", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "cf3e4519b4a673c51edb638babbb7b545cc3ae7348c6764140607b2321a2005b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4f5829b5-314c-420b-93ae-4859edf0975c", "node_type": "1", "metadata": {}, "hash": "384035c9adabfaa187712c7aeadc17e261d095ae6e05950326291592e9597c21", "class_name": "RelatedNodeInfo"}}, "text": "Fiqh: 9, http://kohepocu.cchs.csic.es/flipbooks/3/#p=8). \n\n5.  His critical edition of Ibn \u02bfAbd al-Barr\u2019s Tamh\u012bd has been recently published. Ibn \u02bfAbd al-Barr, Kit\u0101b \nal-Tamh\u012bd li-m\u0101 f\u012b al-Muwa\u1e6d\u1e6da\u02be min al-ma\u02bf\u0101n\u012b wa-l-as\u0101n\u012bd, ed. Bashsh\u0101r \u02bfAww\u0101d Ma\u02bfr\u016bf, 17 vols. (London: \nAl-Furq\u0101n Islamic Heritage Foundation, 2017). \n\ntranslation team, the process followed in  \nthe translation work, and the editorial \nconventions. \n\nSecond, \u201cIntroduction to the Translation \nof the Royal Moroccan Edition of the \nMuwa\u1e6d\u1e6da\u02be, Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 \nal-Layth\u012b\u201d (pp. 7\u201338) provides readers \nwith a biography of M\u0101lik b. Anas and the \nrole he played within the Sunni tradition.  \nIt also contains a subsection on the place of \nthe Muwa\u1e6d\u1e6da\u02be in modern scholarship and, \nfinally, an overview of the work\u2019s contents.\n\nThird, \u201cArabic Introduction to the \nRoyal Moroccan Edition of the Muwa\u1e6d\u1e6da\u02be\u201d \n(pp. 39\u201372) is an English translation of the \nintroduction to the Arabic edition from \nwhich the present translation has been \nmade.\n\nRegarding the language and style, \nthe unsigned first introduction states \nt h a t  \u201c t h e  t r a n s l a t i o n  h a s  s o m e t i m e s \nadopted a very formal, even archaic tone, \nwhile at other times, a colloquial style \nwas deemed more appropriate\u201d (p. 3).  \nT h i s  v a r i a t i o n  n o t w i t h s t a n d i n g ,  t h e \nlanguage is always clear and idiomatic.  \nAs stated in the first introductory chapter, \nthe text was initially translated by Drs. \nAli Azeria and Mohamed Ouakrime of  \nAl Akhawayn University, with the help of \nthe editors of the Royal Moroccan Edition \nand two graduate assistants, Lahoucine \nAmedjar and Dawud Nasir. This initial \ntranslation relied on primary and secondary \nM\u0101lik\u012b sources. In a second stage, in order \n\nhttp://kohepocu.cchs.csic.es/flipbooks/3/#p=8\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nM\u0101lik b. Anas\u2019s Al-Muwa\u1e6d\u1e6da\u02be  \u2022  418\n\nto make the text accessible to modern legal \nscholars, nonspecialists in Islamic law, \nand English-speaking Muslims, Fadel \nadapted the translation to contemporary \nlegal terminology in English. In a third \nstage, Fadel and Monette modified the \ntranslation to produce an easily readable \ntext, which occasionally led them to depart \nfrom the original structure and sense of \nthe Arabic. Both the decision to translate \nevery term into English and the specific \ntranslation choices made for each term \ncan be debated.6 For example, whereas the \nterm rib\u0101 has usually been translated as \n\u201cusury,\u201d it is here translated as \u201cunlawful \nprofit.\u201d Although it is true that \u201cusury\u201d \nis not an accurate translation,7 a profit \nobtained from selling wine or pork is \nalso unlawful but does not constitute \nrib\u0101, so perhaps \u201cinterest\u201d would have \nbeen a more appropriate translation. \nThis kind of critique, however, does not \ndetract from the merit of the translation, \nwhich constitutes, in my view, a valuable \nscholarly accomplishment.\n\n6.  Kecia Ali, for instance, has questioned the decision to translate into English terms that are not objects of \ncomparative legal study.", "start_char_idx": 5033, "end_char_idx": 8084, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4f5829b5-314c-420b-93ae-4859edf0975c": {"__data__": {"id_": "4f5829b5-314c-420b-93ae-4859edf0975c", "embedding": null, "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8427", "node_type": "4", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "4c78e3291242b7859b13a0ef2d054530cccabb2d80bd0c142d88c5f3e490eefe", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "339aee20-62b3-48eb-bfd5-3539be837fe5", "node_type": "1", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "99784ff8ac6281f593b1c0713ad6df56fe98ec56a38ba57a502cd4d3ab699985", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6c54317f-fc47-45b5-bff5-944e29aa1bab", "node_type": "1", "metadata": {}, "hash": "31948ee444c90641a7637fe392dc63e17eda4efcbcd1bf3b9c75bd8ce70a043b", "class_name": "RelatedNodeInfo"}}, "text": "In particular, she focused on the translation of the terms ama and j\u0101riya as \u201chandmaiden,\u201d \na term that she considers archaic and ambiguous and one that does not reflect the reality of slavery in the \nperiod in which the Muwa\u1e6d\u1e6da\u02be was composed. Kecia Ali, \u201cThe Handmaiden\u2019s Tale,\u201d Muwa\u1e6d\u1e6da\u02be Roundtable, Islamic \nLaw Blog, December 6, 2019, https://islamiclaw.blog/2019/12/06/muwa%e1%b9%ad%e1%b9%ada%ca%be-\nroundtable-the-handmaidens-tale/.\n\n7.  On the meaning of rib\u0101 and usury, see Adday Hern\u00e1ndez, El valor del tiempo: Doctrina jur\u00eddica de la usura \n(rib\u0101) en el Occidente isl\u00e1mico medieval (Helsinki: Academia Scientiarum Fennica, 2016).\n\n8.  Hady Roger Idris, \u201cReflections on M\u0101likism under the Umayyads of Spain\u201d, in The formation of al-Andalus. \nPart 2: Language, religion, culture and the sciences, ed. Maribel Fierro and Julio Sams\u00f3, 85\u2013101, (Aldershot: \nAshgate Variorum, 1998), 92\u201395.\n\n9.  \u1e24usayn Mu\u2019nis (Hussain Mon\u00e8s), \u201cThe role of men of religion in the history of Muslim Spain up to the \nend of the caliphate,\u201d in The formation of al-Andalus. Part 2: Language, religion, culture and the sciences, ed. \nMaribel Fierro and Julio Sams\u00f3 (Aldershot: Ashgate Variorum, 1998), 51\u201384.\n\n10.  Maribel Fierro, \u201cProto-Malikis, Malikis and Reformed Malikis,\u201d in The Islamic School of Law: Evolution, \nDevolution, and Progress, ed. Peri J. Bearman, Rudolph Peters, and Frank E. Vogel, 57\u201376 (Cambridge, MA: \nHarvard University Press, 2005), 62; Alfonso Carmona, \u201cThe Introduction of Malik\u2019s Teachings in al-Andalus,\u201d in \nBearman, Peters, and Vogel, Islamic School of Law, 41\u201356.\n\nThere is little to say about the structure \nof the translation, since it retains the \nstructure of the original work, which is the \nsame as that followed by the later manuals \nof M\u0101lik\u012b fiqh. \n\nOne does note, however, the absence \nof information on the transmitter of this \nversion of the Muwa\u1e6d\u1e6da\u02be, Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 \nal-Layth\u012b (d. 234/848): his origins, his \npowerful position in Cordoba, and how \nhis many disciples accorded him fame and \nspread his recension of the work. It would \nalso have been helpful for the volume to \nhave offered a more detailed account \nof the introduction of the Muwa\u1e6d\u1e6da\u02be in \nthe Islamic West, a process linked to the \nspread of M\u0101likism. \n\nAccording to Hady Roger Idris,8 and \ncontrary to what Mu\u02benis affirms, 9 the \nintroduction of M\u0101lik\u2019s doctrine was \nnot supported by the Umayyad dynasty \no f  C o r d o b a .", "start_char_idx": 8085, "end_char_idx": 10503, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6c54317f-fc47-45b5-bff5-944e29aa1bab": {"__data__": {"id_": "6c54317f-fc47-45b5-bff5-944e29aa1bab", "embedding": null, "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8427", "node_type": "4", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "4c78e3291242b7859b13a0ef2d054530cccabb2d80bd0c142d88c5f3e490eefe", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4f5829b5-314c-420b-93ae-4859edf0975c", "node_type": "1", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "c39d47c4f8568d3ad35826d1671a864cfa74eec3686ff76567b1de2f6139da21", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bb91513e-54d3-43c3-9fb3-7b6080f5935a", "node_type": "1", "metadata": {}, "hash": "538f745c930b446453e213df7ca3a260b29dd1aefaca6213b47b8d3362889305", "class_name": "RelatedNodeInfo"}}, "text": "I n s t e a d ,  i t  w a s  a d o p t e d \nindependently by \u02bfulam\u0101\u02be educated in \nthe Islamic East who transmitted it after \ntheir return and was only later endorsed \nby the Umayyads.10 Of the two main legal \n\nhttps://islamiclaw.blog/2019/12/06/muwa%e1%b9%ad%e1%b9%ada%ca%be-roundtable-the-handmaidens-tale/\nhttps://islamiclaw.blog/2019/12/06/muwa%e1%b9%ad%e1%b9%ada%ca%be-roundtable-the-handmaidens-tale/\nhttps://bibliographies--brillonline--com.csic.debiblio.com/entries/index-islamicus/the-role-of-men-of-religion-in-the-history-of-muslim-spain-up-to-the-end-of-the-caliphate-A217831?s.num=6&s.f.s2_parent=s.f.book.index-islamicus&s.q=mu%27nis+husayn\nhttps://bibliographies--brillonline--com.csic.debiblio.com/entries/index-islamicus/the-role-of-men-of-religion-in-the-history-of-muslim-spain-up-to-the-end-of-the-caliphate-A217831?s.num=6&s.f.s2_parent=s.f.book.index-islamicus&s.q=mu%27nis+husayn\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n419  \u2022  AddAy Hern\u00e1ndez\n\ntrends found between the late second/\neighth and the early third/ninth centuries, \nM\u0101likism was the only possible choice, \nsince \u1e24anafism had been adopted by the \nAbbasids and was thus perceived by the \nUmayyads, who opposed its introduction \nin al-Andalus, as the doctrine of the \nenemy. In addition, the Muwa\u1e6d\u1e6da\u02be had a \nseries of features that dovetailed with fit \nthe ideological program of the Umayyads. \nFor instance, according to Maribel Fierro, \nthe criticisms of the \u201cEast\u201d (al-mashriq,  \na reference to Iraq) found in the text fit \nthe Umayyads\u2019 anti-Abbasid policies, and \nthe report included in the Muwa\u1e6d\u1e6da\u02be on the \ntaxes taken by \u02bfUthm\u0101n b. \u02bfAff\u0101n from the \nBerbers of the Maghrib demonstrated that \ntheir conversion to Islam took place under \nUmayyad rule, an argument that was used \nto fight the spread of F\u0101\u1e6dimid influence in \nNorth Africa.11 \n\nThere is an academic debate about \nwhether we can talk about a real affiliation \nby the Andalus\u012b jurists to the M\u0101lik\u012b \nmadhhab as such in Ya\u1e25y\u0101 b. Ya\u1e25y\u0101\u2019s \nt i m e s ,  o r  w h e t h e r  i t  w o u l d  b e  m o r e \nappropriate to talk about geographical \nschools, the Medinese/Egyptian school  \n \n\n11.  Maribel Fierro, \u201cMedina, the Mashriq, and the Maghrib in the Recension of M\u0101lik\u2019s Muwa\u1e6d\u1e6da\u02be by the \nCordoban Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b,\u201d Muwa\u1e6d\u1e6da\u02be Roundtable, Islamic Law Blog, December 6, 2019, https://\nislamiclaw.blog/2019/12/06/muwa%E1%B9%AD%E1%B9%ADa%CA%BE-roundtable-medina-the-mashriq-\nand-the-maghrib-in-the-recension-of-maliks-muwa%E1%B9%AD%E1%B9%ADa%CA%BC-by-the-cordo-\nban-ya%E1%B8%A5ya-b-ya%E1%B8%A5ya-al/.\n\n12.", "start_char_idx": 10505, "end_char_idx": 13050, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bb91513e-54d3-43c3-9fb3-7b6080f5935a": {"__data__": {"id_": "bb91513e-54d3-43c3-9fb3-7b6080f5935a", "embedding": null, "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8427", "node_type": "4", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "4c78e3291242b7859b13a0ef2d054530cccabb2d80bd0c142d88c5f3e490eefe", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6c54317f-fc47-45b5-bff5-944e29aa1bab", "node_type": "1", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "5fade2aa7d6657b97779a4a4624b77d70e2ab737e86fd21736039d774238a862", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "96cf3fbb-c320-47ce-bc03-12106e204f75", "node_type": "1", "metadata": {}, "hash": "61616d2a28ff2cfaa68d40f0d202b4a7f2ebe6fa2a55bf67b4cd7f6d8781771e", "class_name": "RelatedNodeInfo"}}, "text": "12.  See, for instance, Knut Vik\u00f8r, Between God and the Sultan: A History of Islamic Law (London: Hurst and \nCo., 2005), 98; Ana Fern\u00e1ndez F\u00e9lix, \u201cBiograf\u00edas de alfaqu\u00edes: La generaci\u00f3n de al-\u2018Utb\u012b,\u201d in Biograf\u00edas y g\u00e9nero \nbiogr\u00e1fico en el occidente isl\u00e1mico, ed. Mar\u00eda Luisa Avila Navarro, 141\u201375 (Granada: CSIC, 1997), 165; Miklos \nMuranyi, \u201cA Unique Manuscript from Kairouan in the British Library: The Sam\u0101\u02bf-Work of Ibn al-Q\u0101sim al-\u02bfUtaq\u012b \nand Issues of Methodology,\u201d in Method and Theory in the Study of Islamic Origins, ed. Herbert Berg, 325\u201368 \n(Leiden: Brill, 2003); Fierro, \u201cProto-Malikis,\u201d 65.\n\n13.  Maribel Fierro, \u201cEl alfaqu\u00ed ber\u00e9ber Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Lay\u1e6f\u012b (m. 234/848), \u2018El inteligente de al-Andalus,\u2019\u201d \nin \u00c1vila Navarro, Biograf\u00edas y g\u00e9nero biogr\u00e1fico, 269\u2013344, at 334.\n\n14.  Fierro, \u201cEl alfaqu\u00ed ber\u00e9ber,\u201d 330.\n15.  Manuela Mar\u00edn, \u201cUna familia de ulemas cordobeses: Los Ban\u016b Ab\u012b \u02bf\u012as\u00e0,\u201d Al-Qan\u1e6dara 6 (1985): 291\u2013320.\n\nin this particular case.12 However, the \ninfluence exerted by M\u0101lik b. Anas in the \nIslamic West at the time is undeniable, \nregardless of whether the M\u0101lik\u012b school \nhad already taken form. During the fourth/\ntenth century, the Muwa\u1e6d\u1e6da\u02be became \nt h e  c a n o n i c a l  \u1e25 a d \u012b t h  c o m p i l a t i o n  i n \nal-Andalus, although apparently it did not \ninfluence fiqh substantially in that period.13 \nYa\u1e25y\u0101 b. Ya\u1e25y\u0101, who had transmitted it \nto al-Andalus, was then regarded as the \nintroducer of the orthodox canon, which \nincluded both the Muwa\u1e6d\u1e6da\u02be in relation \nto \u1e25ad\u012bth and N\u0101fi\u02bf\u2019s (d. 169/785) qir\u0101\u02bea \n(reading variant) of the Qur\u02bean.14\n\nY a \u1e25 y \u0101  b .  Y a \u1e25 y \u0101  w a s  a n  A n d a l u s \u012b \nscholar of Berber origin (belonging to the \nMa\u1e63m\u016bda from Tangier and Ceuta) whose \nfamily, known as the Ban\u016b Ab\u012b \u02bf\u012as\u0101,15 had \nsettled in al-Andalus at the time of the \nconquests and supported the Umayyads. By \nYa\u1e25y\u0101\u2019s generation, the family had already \nreached a high degree of Arabization and \nIslamization and was very well situated \nin Andalus\u012b society. Ya\u1e25y\u0101 is said to have \nstudied with M\u0101lik, N\u0101fi\u02bf, and al-Layth  \nb. Sa\u02bfd (d.", "start_char_idx": 13047, "end_char_idx": 15115, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "96cf3fbb-c320-47ce-bc03-12106e204f75": {"__data__": {"id_": "96cf3fbb-c320-47ce-bc03-12106e204f75", "embedding": null, "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8427", "node_type": "4", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "4c78e3291242b7859b13a0ef2d054530cccabb2d80bd0c142d88c5f3e490eefe", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bb91513e-54d3-43c3-9fb3-7b6080f5935a", "node_type": "1", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "dbb0a0d4fde3cf8228d2e5ae01c704439359a19d35aac1cb62c7aeb96c344dc3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c27a8b0c-9c36-406b-aecb-4e0dcd3ad8c4", "node_type": "1", "metadata": {}, "hash": "eff7b6574a4dbec1e66249aabcd9abcf1a6b439b6602b6d575d6e19a69ee23db", "class_name": "RelatedNodeInfo"}}, "text": "174/791), but the contradictions  \n \n \n\nhttps://islamiclaw.blog/2019/12/06/muwa%E1%B9%AD%E1%B9%ADa%CA%BE-roundtable-medina-the-mashriq-and-the-maghrib-in-the-recension-of-maliks-muwa%E1%B9%AD%E1%B9%ADa%CA%BC-by-the-cordoban-ya%E1%B8%A5ya-b-ya%E1%B8%A5ya-al/\nhttps://islamiclaw.blog/2019/12/06/muwa%E1%B9%AD%E1%B9%ADa%CA%BE-roundtable-medina-the-mashriq-and-the-maghrib-in-the-recension-of-maliks-muwa%E1%B9%AD%E1%B9%ADa%CA%BC-by-the-cordoban-ya%E1%B8%A5ya-b-ya%E1%B8%A5ya-al/\nhttps://islamiclaw.blog/2019/12/06/muwa%E1%B9%AD%E1%B9%ADa%CA%BE-roundtable-medina-the-mashriq-and-the-maghrib-in-the-recension-of-maliks-muwa%E1%B9%AD%E1%B9%ADa%CA%BC-by-the-cordoban-ya%E1%B8%A5ya-b-ya%E1%B8%A5ya-al/\nhttps://islamiclaw.blog/2019/12/06/muwa%E1%B9%AD%E1%B9%ADa%CA%BE-roundtable-medina-the-mashriq-and-the-maghrib-in-the-recension-of-maliks-muwa%E1%B9%AD%E1%B9%ADa%CA%BC-by-the-cordoban-ya%E1%B8%A5ya-b-ya%E1%B8%A5ya-al/\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nM\u0101lik b. Anas\u2019s Al-Muwa\u1e6d\u1e6da\u02be  \u2022  420\n\nfound in the sources, together with the fact \nthat the formal criteria followed in Ya\u1e25y\u0101 \nb. Ya\u1e25y\u0101\u2019s time regarding the transmission \nof texts were not as strict as those imposed \nfrom the third/ninth century onward, \nhave led some scholars, such as Maribel \nFierro, if not to deny, at least to question \nthis direct contact.16 There are no doubts, \nhowever, about the fact that he attended \nthe lessons of the Egyptian disciples of \nM\u0101lik, including Ibn al-Q\u0101sim (d. 191/806), \nwhose doctrine would become the most \nwidely followed in al-Andalus.\n\nAfter the \u201ctraditionalization\u201d of fiqh \n(jurisprudence) initiated by al-Sh\u0101fi\u02bf\u012b,17 \nthe Muwa\u1e6d\u1e6da\u02be, whose transmission chains \n(isn\u0101ds) do not conform to the strict \nstandards imposed by the supporters of \nthis traditionalization, was used by those \n\u02bfulam\u0101\u02be who sought an intermediat e \nposition between ra\u02bey (personal opinion) \nand \u1e25ad\u012bth, such as Ibn Wa\u1e0d\u1e0d\u0101\u1e25 (d. 286/ \n900). The fact that the isn\u0101ds were not \ncomplete meant that the Muwa\u1e6d\u1e6da\u02be was not \nconsidered a valid source of \u1e25ad\u012bth after \nthe canonization of Muslim\u2019s and Bukh\u0101r\u012b\u2019s \n\u1e62a\u1e25\u012b\u1e25ayn.18 However, Ibn \u02bfAbd al-Barr  \n(d. 463/1071) managed to complete all the \nchains except four in his Kit\u0101b al-Tamh\u012bd \nli-m\u0101 f\u012b al-Muwa\u1e6d\u1e6da\u02be min al-ma\u02bf\u0101n\u012b wa-l-\n\n16.  Fierro, \u201cEl alfaqu\u00ed ber\u00e9ber,\u201d 329\u2013330.\n17.", "start_char_idx": 15116, "end_char_idx": 17398, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c27a8b0c-9c36-406b-aecb-4e0dcd3ad8c4": {"__data__": {"id_": "c27a8b0c-9c36-406b-aecb-4e0dcd3ad8c4", "embedding": null, "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8427", "node_type": "4", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "4c78e3291242b7859b13a0ef2d054530cccabb2d80bd0c142d88c5f3e490eefe", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "96cf3fbb-c320-47ce-bc03-12106e204f75", "node_type": "1", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "017f4035b900312b379914cd894a759f0977113e96631b873f3b48d5fe7a3df0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b2756da1-3a89-40e1-abc2-841e7575788a", "node_type": "1", "metadata": {}, "hash": "074feba420448b43325040399cc06b33bb927fbd4183249cf56e4cb99cd7b724", "class_name": "RelatedNodeInfo"}}, "text": "17.  See, for instance, Joseph E. Lowry, Early Islamic Legal Theory: The \u201cRis\u0101la\u201d of Muhammad Ibn Idr\u012bs \n\nAl-Sh\u0101fi\u02bf\u012b (Leiden: Brill, 2007), 165\u2013205 (chap. 3: \u201cProphetic Sunna and Hadith in the Ris\u0101la\u201d); Ahmed El Shamsy, \nThe Canonization of Islamic Law: A Social and Intellectual History (Cambridge: Cambridge University Press, \n2015), 65\u201368 (\u201cAl-Sh\u0101fi\u02bf\u012b\u2019s Critique of M\u0101lik\u201d).\n\n18.  Jonathan Brown, The Canonization of al-Bukh\u0101r\u012b and Muslim (Leiden: Brill, 2007), 232\u2013234.\n\nas\u0101n\u012bd, with the aim of adapting the \nMuwa\u1e6d\u1e6da\u02be to the principles established by \nthe discipline of \u1e25ad\u012bth (\u02bfilm al-\u1e25ad\u012bth) \nand providing M\u0101lik\u2019s work with the same \nlegitimacy that had been granted to the \n\u1e62a\u1e25\u012b\u1e25ayn.\n\nIn summary, this is a highly welcome \ncontribution, especially for researchers \nworking on subjects related to Islamic \nlaw in the premodern Islamic West, and \nthere is no doubt that it will become one \nof the main reference sources in this field.  \nThe content is clear and accurate and the \nArabic technical terms related to the key \nconcepts discussed in each chapter are \nprovided in transcription between brackets \nthe first time they appear, which not \nonly makes it easier to locate the specific \nexpression in the Arabic text but also eases \nthe reading of the English. The indexes are \nextremely useful for finding specific names \nand terms and allow the reader to identify \nboth the chapters specifically devoted to \nparticular concepts and the occasional \noccurrences of those concepts in other \nchapters. \n\nT h i s  t r u s t w o r t h y  t r a n s l a t i o n  w i l l \ncontribute to raising the quality of future \nstudies by helping academic researchers in \nIslamic studies interpret M\u0101lik\u2019s work.", "start_char_idx": 17395, "end_char_idx": 19099, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b2756da1-3a89-40e1-abc2-841e7575788a": {"__data__": {"id_": "b2756da1-3a89-40e1-abc2-841e7575788a", "embedding": null, "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8428", "node_type": "4", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "5837069964012b9d3bf9b59b8f9b837e5089deba7bc168c56f49655f7a9ebaef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c27a8b0c-9c36-406b-aecb-4e0dcd3ad8c4", "node_type": "1", "metadata": {"identifier": "alusur-8427", "author": "Hern\u00e1ndez, Adday", "title": "M\u0101lik b. Anas, Al-Muwa\u1e6d\u1e6da\u02be: The Recension of Ya\u1e25y\u0101 b. Ya\u1e25y\u0101 al-Layth\u012b; A Translation of the Royal Moroccan Edition", "date": "2020-10-01", "file": "alusur-8427.pdf"}, "hash": "7bb3010eb475651b30a0a1da9f0d84af90ace6978da877866f58c4bc116958fc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8ee06cb4-d152-494c-a128-7a81952cf228", "node_type": "1", "metadata": {}, "hash": "f599140cbb2c68621bfd744a971ad23747d6436cd99833e3fdfc00feb5c4cbdb", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 421-429\n\nBook Review\n\nThe book under review is a new, p a r t i a l  e d i t i o n  o f  I b n  A \u02bf t h a m al-K\u016bf\u012b\u2019s Kit\u0101b al-fut\u016b\u1e25, made by \nQays al-\u02bfA\u1e6d\u1e6d\u0101r  and printed in 2017 in \nKarbal\u0101\u02be, Iraq.1 Although the Kit\u0101b al-fut\u016b\u1e25 \nhas been edited several times over the \npast half-century, the present volume \ndeserves special attention as it is based \non a manuscript\u2014MS Ankara (Saib 5418), \nkept in Dil ve Tarih-Co\u011frafya Fak\u00fcltesi \nK\u00fct\u00fcphanesi of Ankara University\u2014that \nhas not been used for any of the work\u2019s \nprevious printed editions.\n\n1.  I am deeply indebted to Dr. Mahdi Mojtahedi, Ferdowsi University of Mashhad, for calling my attention \nto this edition and making a copy of it available to me. Al-Shaykh Qays al-\u02bfA\u1e6d\u1e6d\u0101r, the editor of the book, is the \ndirector of Markaz al-Im\u0101m al-\u1e24asan li-l-Dir\u0101s\u0101t al-Takha\u1e63\u1e63u\u1e63iyya Far\u02bf Mashhad (see https://imamhassan.org/\ncontents/view/details?id=135). \n\n2.  Mustawf\u012b, Tarjuma-yi Kit\u0101b al-fut\u016b\u1e25, ed. M\u012brz\u0101 Mu\u1e25ammad Sh\u012br\u0101z\u012b Malik al-Kutt\u0101b as Tarjuma-yi Kit\u0101b \nal-fut\u016b\u1e25 az A\u1e25mad b. Mu\u1e25ammad b. \u02bfAl\u012b al-ma\u02bfr\u016bf bi-A\u02bftham al-K\u016bf\u012b, wa mutarjim-i \u0101n A\u1e25mad b. Mu\u1e25ammad \nal-Haraw\u012b (Bombay: M\u012brz\u0101 Mu\u1e25ammad Sh\u012br\u0101z\u012b Malik al-Kutt\u0101b, 1305/1887).\n\n3.  Zeki Velidi Togan, \u201cIbn A\u02bftham-al-Kufi,\u201d Islamic Culture 44, no. 1 (1970): 249\u2013252.\n\n\u00a9 2020 M\u00f3nika Sch\u00f6nl\u00e9ber. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nUntil the middle third of the twentieth \ncentury, scholars of Arabic historiography \nwishing to use this work had to rely, besides \nmanuscripts, on a later nineteenth-century \nlithograph edition of the work\u2019s Persian \ntranslation.2 Although the most extensive \nextant Arabic manuscript of the work had \nalready been found in 1925,3 it remained \nu n e d i t e d  f o r  a l m o s t  h a l f  a  c e n t u r y .", "start_char_idx": 47, "end_char_idx": 2131, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8ee06cb4-d152-494c-a128-7a81952cf228": {"__data__": {"id_": "8ee06cb4-d152-494c-a128-7a81952cf228", "embedding": null, "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8428", "node_type": "4", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "5837069964012b9d3bf9b59b8f9b837e5089deba7bc168c56f49655f7a9ebaef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b2756da1-3a89-40e1-abc2-841e7575788a", "node_type": "1", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "9859da7a626f46a18e7da4e81ccb039495b8b8ea35cdfdd4f078ed5cd4c6e7f5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ee911d91-9173-40d0-906e-6a41e24a78a4", "node_type": "1", "metadata": {}, "hash": "5695de2fab1dc1177a8f8ca40b31a58732c3dbff1452ab443c8a1f10de364f36", "class_name": "RelatedNodeInfo"}}, "text": "This shortcoming was finally remedied, \nat least in part, by the publication of the \nhitherto most reliable and complete printed \ntext, published in Hyder\u0101b\u0101d in 1968\u20131975 \n \n\nIbn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh \nAb\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat \n320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, \nakhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th al-T\u0101bi\u02bf \nli-D\u0101r Makh\u1e6d\u016b\u1e6d\u0101t al-\u02bfAtaba al-\u02bfAbb\u0101siyya al-Muqaddasa. Edited by \nQays al-\u02bfA\u1e6d\u1e6d\u0101r (Karbal\u0101\u02be: Maktabat wa-D\u0101r Makh\u1e6d\u016b\u1e6d\u0101t al-\u02bfAtaba \n\nal-\u02bfAbb\u0101siyya al-Muqaddasa, 1438/2017), 4* + 736 pp.\n\nM\u00f3nika Sch\u00f6nl\u00e9ber \nAvicenna Institute of Middle Eastern Studies  \n\n(Piliscsaba/Budapest, Hungary)\n\n(schonleber@avicenna-kkki.hu)\n\nhttps://imamhassan.org/contents/view/details?id=135\nhttps://imamhassan.org/contents/view/details?id=135\nmailto:schonleber%40avicenna-kkki.hu?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n422  \u2022  M\u00f3nika Sch\u00f6nl\u00e9ber\n\n(henceforth abbreviated as H).4 Yet strictly \nspeaking, that volume cannot be regarded \nas a truly critical edition, either, even if \nthe editors made a major effort to base \ntheir undertaking on all the manuscripts \npreserving the Arabic text that were \navailable to them. In fact, they used four \nout of the seven currently known Arabic \nexemplars: MS Gotha (FB MS. orient.  \nA 1592), MS Istanbul (Ahmet III 2956/1\u20132), \nMS Dublin (Chester Beatty 3272), and MS \nBirmingham (Mingana 572). Two further \ncopies might have escaped the editors\u2019 \nattention because of the misidentification \nof their codices: MS Patna (Khud\u0101 Bakhsh \n1042) was ascribed to al-W\u0101qid\u012b in the \nlibrary\u2019s 1929 printed catalog,5 while Fuat \nSezgin referred to MS Ankara in his first, \n1967 volume of Geschichte des arabischen \nSchrifttums as a work by Ab\u016b Mikhnaf.6 \nThe same cannot be said of the last known \nfragment, MS Milan (Ambrosiana H 129), \nsince it was properly identified as Ibn \nA\u02bftham\u2019s work in the very first paper \nto mention it.", "start_char_idx": 2134, "end_char_idx": 4115, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ee911d91-9173-40d0-906e-6a41e24a78a4": {"__data__": {"id_": "ee911d91-9173-40d0-906e-6a41e24a78a4", "embedding": null, "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8428", "node_type": "4", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "5837069964012b9d3bf9b59b8f9b837e5089deba7bc168c56f49655f7a9ebaef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8ee06cb4-d152-494c-a128-7a81952cf228", "node_type": "1", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "d2f6d49c0bd13777569f2cb6815119238cbb56e64faed4f5412123a1632e80fb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2e124e59-64cf-4f5a-8995-12b68e4ccc25", "node_type": "1", "metadata": {}, "hash": "529f4e30199415919a3eaf38c796b61978e62258170493eba78960ac6734a618", "class_name": "RelatedNodeInfo"}}, "text": "Yet this piece, published \nin an Italian Festschrift in 1910 and also \nquoted by C. Brockelmann in his entry on \nIbn A\u02bftham in the Encyclopaedia of Islam, \ndid not gain particularly wide currency in \nlater research, which could explain why it \nwas overlooked by the editors of H.7\n\nDespite the unquestionable merits \nof the editors, who, for the first time, \nmade available a fairly complete Arabic \n\n4.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, ed. Mu\u1e25ammad \u02bfA\u1e93\u012bm al-D\u012bn and Mu\u1e25ammad \u02bfAbd al-Mu\u02bf\u012bn Kh\u0101n, 8 vols. \n(Hyder\u0101b\u0101d: D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, 1388\u20131395/1968\u20131975).\n\n5.  Maulavi Muinuddin Nadwi, Catalogue of the Arabic and Persian Manuscripts in the Oriental Public Library \nat Bankipore, vol. 15, Arabic MSS., History (Patna: Baptist Mission Press, 1929), 108\u2013110.\n\n6.  Fuat Sezgin, Geschichte des arabischen Schrifttums, 9 vols. (Leiden: E. J. Brill, 1967\u20131974), 1:308\u2013309 (4\u20135).\n7.  Eugenio Griffini, \u201cI due episodi siciliani dello Pseudo al Waq\u00eed\u00ee in uno nuova redazione anonima,\u201d \n\nCentenario della nascita di Michele Amari, ed. Enrico Besta, Gaetano M. Columba, Carlo A. Nallino, Antonio \nSalinas, Giambattista Siragusa, and Carlo O. Zuretti, 402\u2013415 (Palermo: Virz\u00ec, 1910).\n\n8.  Lawrence I. Conrad, \u201cIbn A\u02bftham and His History,\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 87\u2013125, esp. 114.\n\ntext of Ibn A\u02bftham\u2019s history, like most \npioneering enterprises, H was unable to \nsettle all the problematic issues raised by \nthe manuscript tradition. Unfortunately, \nsince no introduction is provided to \nthe eight volumes, the editors share \nneither working principles and methods \nnor their observations concerning the \nwork\u2019s textual tradition. In the absence \nof such information, readers are left \nalmost entirely in the dark about major \nquestions, including the physical condition \nand dating problems of the manuscripts, \ntheir copyists, the circumstances of their \ncopying, the lacunae, and the handling \nof poems, to mention but a few issues.  \nThus, from time to time, a shroud of \nvagueness envelops the source of textual \ninsertions and their extent, especially \nsince not even the most careful reading of \nthe footnotes sheds light on these issues.  \nIt is not always clear, for example, why some \nof the poems missing from MS Istanbul \n(the one apparently chosen as the edition\u2019s \nbasis against which the other three were \ncollated) but preserved in MSS Dublin and \nBirmingham were sometimes included in \nthe main text, whereas in other cases they \nwere relegated to the footnotes. Nor are \nhypercorrections infrequent, particularly \nwhen isn\u0101ds are concerned, as Lawrence  \nI. Conrad has already pointed out.8\n\nAlthough much caution thus needs to \nbe exercised when drawing conclusions", "start_char_idx": 4116, "end_char_idx": 6808, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2e124e59-64cf-4f5a-8995-12b68e4ccc25": {"__data__": {"id_": "2e124e59-64cf-4f5a-8995-12b68e4ccc25", "embedding": null, "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8428", "node_type": "4", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "5837069964012b9d3bf9b59b8f9b837e5089deba7bc168c56f49655f7a9ebaef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ee911d91-9173-40d0-906e-6a41e24a78a4", "node_type": "1", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "51f8213623895e0a7e2348b665a0f53fa9c3f9798b665076d478458cd9c1b8ce", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c7bfc5c1-36cf-4f77-9121-610937c1a3b8", "node_type": "1", "metadata": {}, "hash": "f28987eb8144248a02b554d56646a66caa3330e502f4455a0fe326c6be3c1e8d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nIbn A\u02bftham al-K\u016bf\u012b\u2019s Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25  \u2022  423\n\nb a s e d  o n  H \u2019 s  t e x t  b e c a u s e  o f  t h e s e \nuncertainties, none of the Kit\u0101b al-fut\u016b\u1e25\u2019s \nthree subsequent editions provided a \nmore solid basis for research. The edition \npublished by Nu\u02bfaym Zarz\u016br in 1986 only \nrarely offers more than a simple retyping \nof H.9 The editor also chose a peculiar \n\u201cmethod\u201d to fill the lacunae of the Arabic \ntext. In most cases, he simply inserted the \nmedieval Persian translation\u2019s modern \nArabic retranslation without indicating \nthis fact accurately. As though to worsen \nthis indefensible practice, such insertions \nwere from time to time also complemented \nwith additional texts from, for example, \nthe work of al-\u1e6cabar\u012b (d. 310/92 3 ). 10 \nMoreover, even a careful reading of his \ntext is sometimes of little help in securely \ndistinguishing the entire extent of editorial \ninterventions. For instance, although \nat 1:75, n. 1, Zarz\u016br draws his readers\u2019 \nattention to a gap and refers to the Persian \nmanuscripts he used (MSS Hyder\u0101b\u0101d, \nSalar Jung 144 and 145),11 ten pages later \nthe endpoint of the Arabic retranslation \nis marked only by a square bracket , \nwithout any explanation.12 The process of \nharmonizing H and the retranslation of the \nPersian may have led to further difficulties, \n \n\n9.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, ed. Nu\u02bfaym Zarz\u016br as: al-Fut\u016b\u1e25, 4 vols. (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, \n1406/1986).\n\n10.  See, e.g., Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25 (ed. Zarz\u016br), 1:78, lines 20\u201321; 1:81, lines 4\u20135.\n11.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25 (ed. Zarz\u016br), 1:75, n. 1.\n12.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25 (ed. Zarz\u016br), 1:84, line 20.\n13.  For the missing part, see H 1:100, lines 1\u201311.\n14.  See, for example, Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, ed. by \u02bfAl\u012b Sh\u012br\u012b as Fut\u016b\u1e25, 5 vols. (Beirut: D\u0101r al-A\u1e0dw\u0101\u02be, \n\n1411/1991), from 1:72, line 16 to 1:83, line 8, esp. 1:83, n. 1.\n15.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25, ed. Suhayl Zakk\u0101r as al-Fut\u016b\u1e25, 3 vols. (Beirut: D\u0101r al-Fikr, 1412/1992).\n16.", "start_char_idx": 6813, "end_char_idx": 8825, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c7bfc5c1-36cf-4f77-9121-610937c1a3b8": {"__data__": {"id_": "c7bfc5c1-36cf-4f77-9121-610937c1a3b8", "embedding": null, "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8428", "node_type": "4", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "5837069964012b9d3bf9b59b8f9b837e5089deba7bc168c56f49655f7a9ebaef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2e124e59-64cf-4f5a-8995-12b68e4ccc25", "node_type": "1", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "718d1d46d3e58897e41e55faa6cb90223c5c69eaffc751a5f6bc640a48462eed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e5daa60f-70d1-4266-8348-f5fdc2b970df", "node_type": "1", "metadata": {}, "hash": "418c2de73e774c973e9e786efd26296c1f4dc3dac0ed9feb1d770d3d221aa880", "class_name": "RelatedNodeInfo"}}, "text": "16.  Since Sh\u012br\u012b\u2019s text is identical with Zarz\u016br\u2019s, there is good reason to assume that he simply recycled his \n\npredecessor\u2019s text.\n17.  Ibn \u1e24ubaysh, Ghazaw\u0101t, ed. Suhayl Zakk\u0101r as Ghazaw\u0101t Ibn \u1e24ubaysh, 2 vols. (Beirut: D\u0101r al-Fikr, \n\n1412/1992), 13 (introduction).\n\nincluding losses from the Arabic text \ntransmitted through the extant codices, \nas is the case with a section of about half \na page that was in all probability left out \nwhen the end of the retranslated Persian \npassage was inadequately joined to the \nArabic of H.13\n\nThe same method of filling the lacunae \no f  t h e  o r i g i n a l  A r a b i c  w i t h  s e c t i o n s \ntranslated back from the Persian was \nemployed by both later editors of the \nKit\u0101b al-fut\u016b\u1e25. However, one of them, \u02bfAl\u012b \nSh\u012br\u012b, was more careful in systematically \nmarking these insertions by introducing \nthem with an editorial note and indicating \ntheir terminations by square brackets \nsupplemented with clarifying footnotes.14 \nThe insertions are less easily discerned \nin Suhayl Zakk\u0101r\u2019s 1992 edition.15 Unlike \nS h \u012b r \u012b ,  Z a k k \u0101 r  d i d  n o t  m e r e l y  r e u s e \nZarz\u016br\u2019s modern Arabic retranslation16 \nbut chose to create his own based on \nSh\u012br\u0101z\u012b\u2019s abovementioned lithograph.17 \nTo be sure, this is very much in line with \nZakk\u0101r\u2019s intention to finally prepare the \nmuch-needed critical edition, for which \nhe likewise chose to rely on MS Istanbul, \nusing MS Dublin as the control text.  \nYet his footnotes reveal that he did not \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n424  \u2022  M\u00f3nika Sch\u00f6nl\u00e9ber\n\nsystematically refer to the readings of \nthe latter, and like Zarz\u016br before him, he \nalso incorporated different passages from \nindependent works into the main text of \nthe Kit\u0101b al-fut\u016b\u1e25 (e.g. \u201c\u1e62iff\u012bn,\u201d most likely \nthe Waq\u02bfat \u1e62iff\u012bn).18\n\nThis brief overview perhaps explains \nt h e  e x c i t e m e n t  f e l t  b y  a n y  s t u d e n t \no f  n i n t h -  a n d  t e n t h - c e n t u r y  A r a b i c \nhistoriography when laying hands on a \nfreshly edited Ibn A\u02bftham, especially if, \nas is the case with the volume reviewed \nhere, it draws on a previously neglected \nmanuscript, thereby making its testimony \navailable to the academic community. \nOf course, the choice to edit merely a \nselect part of a multivolume opus has its \npotential pitfalls.", "start_char_idx": 8822, "end_char_idx": 11131, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e5daa60f-70d1-4266-8348-f5fdc2b970df": {"__data__": {"id_": "e5daa60f-70d1-4266-8348-f5fdc2b970df", "embedding": null, "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8428", "node_type": "4", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "5837069964012b9d3bf9b59b8f9b837e5089deba7bc168c56f49655f7a9ebaef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c7bfc5c1-36cf-4f77-9121-610937c1a3b8", "node_type": "1", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "0b2531f0e76c9439ef7e1d1ca76d7bf5a0d4b7df2930a17413b15c74b4158bf9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "304553a2-644b-4b15-8936-62a3083364d0", "node_type": "1", "metadata": {}, "hash": "b2a6b33c96bbacc3ab432559e949f0bb8f1c6dd363cfcf05c217a70494a43af1", "class_name": "RelatedNodeInfo"}}, "text": "However, in view of the \nenormous extent of the Kit\u0101b al-fut\u016b\u1e25, the \nhardships of accessing its manuscripts, \nand the difficulties abounding in its extant \nprinted versions, of which my review gives \nno more than a slight glimpse, all efforts \nto improve the entire text or portions \nof it are easily justifiable and more than \nwelcome.19 This having been said, it may \nalso be noted that an approach along these \nlines yields the best results if the editor \nselects a particular portion that provides \na n  i n t r i n s i c  r a t i o n a l e  f o r  i t s  q u a s i -\nindependent treatment, either in terms of \nits textual transmission or because of the \nwork\u2019s structure. This does not entirely \nhold true for the present volume, since, \n \n\n18.  Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25 (ed. Zakk\u0101r), 1:164, lines 13\u201317.\n19.  This would also be true for other partial editions based on different codices, if their editors had not \n\nascribed Ibn A\u02bftham\u2019s text to others, thereby deluding themselves while modifying and commenting on the \ntext; cf. M\u00f3nika Sch\u00f6nl\u00e9ber, \u201cNotes on the Textual Tradition of Ibn A\u02bftham\u2019s Kit\u0101b al-Fut\u016b\u1e25,\u201d in Contacts and \nInteraction: Proceedings of the 27th Congress of the Union Europ\u00e9enne des Arabisants et Islamisants, Helsinki \n2014, ed. Jaakko H\u00e4meen-Anttila, Petteri Koskikallio, and Ilkka Lindstedt, 427\u201338 (Leuven: Peeters, 2017), esp. \n429\u201331, with further literature.\n\nas the editor, Qays al-\u02bfA\u1e6d\u1e6d\u0101r, explains  \nin his introduction, his intention was \nsimply to complement the Kit\u0101b al-fut\u016b\u1e25\u2019s \nexisting editions by making a previously \nunpublished manuscript available to a \nbroader audience.\n\nIt must also be noted that MS Ankara \ndoes not seem to represent a separate, \neasily definable thematic unit within \nthe Kit\u0101b al-fut\u016b\u1e25. Although neither the \noriginal beginning nor the end of the \ncodex is extant, in my estimation, which \nis based on an examination of the quire \nsignatures of the manuscript, no more than \na few, most likely about two to three, folios \ncould have been lost from its beginning. \nUnfortunately, no similar calculation can \nproduce a reliable estimate of the number \nof missing folios at the manuscript\u2019s end. \nComparing the estimated loss in the \nbeginning closely with Ibn A\u02bftham\u2019s text \nsuggests that MS Ankara very possibly \ndid not start with the beginning of a \nlarger thematic unit but rather was part \nof a multivolume set of manuscripts in \nwhich textual units were not necessarily \ndistributed among the single codices \naccording to thematic principles. Yet \nmention should be made of the interesting \ncircumstance that the very first preserved \nlines of MS Ankara are three hemistichs of \na poem. The poem cannot be completed \non the strength of the other manuscripts \nbecause those either do not preserve", "start_char_idx": 11132, "end_char_idx": 13903, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "304553a2-644b-4b15-8936-62a3083364d0": {"__data__": {"id_": "304553a2-644b-4b15-8936-62a3083364d0", "embedding": null, "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8428", "node_type": "4", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "5837069964012b9d3bf9b59b8f9b837e5089deba7bc168c56f49655f7a9ebaef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e5daa60f-70d1-4266-8348-f5fdc2b970df", "node_type": "1", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "74ecd669e9b1b4f46fa3e87082a7ce288afe7394c50a747a24fa1f18e1cba24d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0a6dac89-e254-478d-bd8f-ffe17a9118e7", "node_type": "1", "metadata": {}, "hash": "f50c2d23ab664a326264869ff6b7279e2b7b2b49a91008050ef4750a5c898eb1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nIbn A\u02bftham al-K\u016bf\u012b\u2019s Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25  \u2022  425\n\nthese lines or contain another poetical \ncomposition.20\n\nT h e  e d i t i o n  u n d e r  r e v i e w  b e g i n s \nwith a very detailed introduction that \no c c u p i e s  a l m o s t  o n e  h u n d r e d  p a g e s .  \nTo the reader\u2019s delight, besides some \ngeneral issues usually discussed in this \ns e c t i o n ,  a l - \u02bf A \u1e6d \u1e6d \u0101 r  a d d r e s s e s  c e r t a i n \nproblems rarely touched upon in Middle \nEastern editions. He opens his discussion \nwith a chapter on Ibn A\u02bftham, covering \nhis name, madhhab, works, poetry, and \ndeath (pp. 9\u201323). Al-\u02bfA\u1e6d\u1e6d\u0101r\u2019s conclusions \nare generally reliable. Only in some cases \nshould they be treated with caution \nbecause, though he bases his arguments \non a majority of the available sources, a \nfew important ones are not mentioned.21 \nThe next chapter (pp. 23\u201333) outlines \nthe rise of early Arabic historiography \nand offers an overview of how historical \ninformation was transmitted from Ab\u016b \nMikhnaf (d. 157/774) down to Ibn al-Jawz\u012b  \n( d .  5 9 7 / 1 2 0 0 ) ;  a  p a r t i c u l a r  e m p h a s i s \nis placed on the role of isn\u0101ds and the \nemergence of their use in historiography.\n\nThe main aim of the next chapter is \nto explore the Kit\u0101b al-fut\u016b\u1e25\u2019s reception \nhistory between the fifth and thirteenth \nhijr\u012b centuries (pp. 34\u201356). The sources \nr e v i e w e d  a r e  l i s t e d  i n  t w e n t y - t h r e e \nsections in chronological order. The \nchapter collects the most important data \n \n\n20.  MS Birmingham (fol. 63v, lines 6\u20137) has two lines, while MS Dublin (fol. 150r, line 8) has only one, which is \nidentical with the first line of MS Birmingham. By contrast, MS Istanbul (fol. 91v, line 14) only alludes to a poem \n(shi\u02bfran, \u201ca poem\u201d) but omits its text. \n\n21.  Significant sources not consulted include, for example, al-Sahm\u012b\u2019s (d. 427/1038) Ta\u02ber\u012bkh Jurj\u0101n, Ibn \nM\u0101k\u016bl\u0101\u2019s (d. ca. 475/1082) al-Ikm\u0101l f\u012b raf\u02bf al-irtiy\u0101b \u02bf an al-mu\u02betalif wa-l-mukhtalif f\u012b l-asm\u0101\u02be wa-l-kun\u0101 wa-l-ans\u0101b, \nIbn Funduq al-Bayhaq\u012b\u2019s (d. 565/1169\u201370) T\u0101r\u012bkh-i Bayhaq, and Ibn Nuq\u1e6da\u2019s (d. 629/1231) Takmilat al-Ikm\u0101l.\n\n22.", "start_char_idx": 13910, "end_char_idx": 16062, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0a6dac89-e254-478d-bd8f-ffe17a9118e7": {"__data__": {"id_": "0a6dac89-e254-478d-bd8f-ffe17a9118e7", "embedding": null, "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8428", "node_type": "4", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "5837069964012b9d3bf9b59b8f9b837e5089deba7bc168c56f49655f7a9ebaef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "304553a2-644b-4b15-8936-62a3083364d0", "node_type": "1", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "c1dde57daaa252662f2534d2684615140743341d92671c1529d351c2d5eaccf0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "71f16cc7-51e3-41aa-8313-3e4dcda97252", "node_type": "1", "metadata": {}, "hash": "f06f3b758510f298f9b095f09d2190274a142ad1ecbc656943c1822d8fbb78f2", "class_name": "RelatedNodeInfo"}}, "text": "629/1231) Takmilat al-Ikm\u0101l.\n\n22.  Al-\u02bfA\u1e6d\u1e6d\u0101r uses this term in a consistent manner throughout his introduction to designate non-Shi\u02bfi \npersons and institutions.\n\non authors and works that made use of \nthe Kit\u0101b al-fut\u016b\u1e25, but its principal value \nis no doubt the attention al-\u02bfA\u1e6d\u1e6d\u0101r pays  \nto Ibn A\u02bftham\u2019s confessional affiliation  \n(pp. 13\u201319). After citing some medieval and \nmodern authorities who explicitly declared \nIbn A\u02bftham to be a Shi\u02bfi writer, al-\u02bfA\u1e6d\u1e6d\u0101r \nreviews a significant amount of medieval \nand early modern Muslim literature, \nincluding authors who belonged to al-sh\u012b\u02bfa \nand what he calls al-\u02bf\u0101mma.22 On the basis \nof their writings, he rejects the previous \nclaim, arguing that Ibn A\u02bftham was not in \nfact committed to any particular madrasa \n(school) or madhhab.\n\nThe next chapter explains the editor\u2019s \ngoal in taking on this project and presents \nin detail\u2014over almost twenty pages\u2014the \nmain differences between his text and the \nprevious editions (pp. 57\u201374). Curiously, \ninstead of basing his editorial undertaking \non comparing the text transmitted in \nMS Ankara to those preserved in other \nm a n u s c r i p t s ,  o f  w h o s e  e x i s t e n c e  h e \nwas aware, and making emendations \naccordingly, al-\u02bfA\u1e6d\u1e6d\u0101r chose to use Zarz\u016br\u2019s \nand Zakk\u0101r\u2019s editions as control material \nto MS Ankara. In light of the problems \nmentioned above, this choice is less than \nfortunate in several respects.\n\nTo highlight MS Ankara\u2019s value, the \neditor meticulously lists the differences \nb e t w e e n  t h e  t w o  e d i t i o n s  a n d  h i s \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n426  \u2022  M\u00f3nika Sch\u00f6nl\u00e9ber\n\nmanuscript.23 His examples are divided \ninto the following four larger groups:\n\n1. Missing parts: MS Ankara preserves \ntexts, mostly poems, missing from \nthe two editions (pp. 58\u201363).\n\n2. Completeness: It contains a more \ncomplete version of the text than do \nthe two editions (pp. 64\u201367).\n\n3. Correctness: It has the correct \nwording in sections that were \ncorrupted in the previously published \nversions (pp. 68\u201372).\n\n4. Vocalization: Its vocalization is \nmore reliable than that in the two \neditions (pp. 73\u201374). \n\nTo prove his points, al-\u02bfA\u1e6d\u1e6d\u0101r provides \na detailed list of examples\u2014in the form \nof direct quotations\u2014for each group. \nThis meticulous work has unquestionable \nmerits, but its effectiveness is necessarily \nconstrained by the inherent deficiencies \nof Zarz\u016br\u2019s and Zakk\u0101r\u2019s volumes, not to \nmention the fact that H, on which Zarz\u016br\u2019s \nedition was based, failed to include a \ndetailed description of the principles \napplied in establishing its readings. Given \nthat al-\u02bfA\u1e6d\u1e6d\u0101r was aware that Zarz\u016br\u2019s work \nwas merely a copy of H, his rationale for \nchoosing that edition remains obscure, \nand he provides no clear explanation for it \nin his introduction.", "start_char_idx": 16029, "end_char_idx": 18821, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "71f16cc7-51e3-41aa-8313-3e4dcda97252": {"__data__": {"id_": "71f16cc7-51e3-41aa-8313-3e4dcda97252", "embedding": null, "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8428", "node_type": "4", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "5837069964012b9d3bf9b59b8f9b837e5089deba7bc168c56f49655f7a9ebaef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0a6dac89-e254-478d-bd8f-ffe17a9118e7", "node_type": "1", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "57bfc4a304a7bc4cab3afc46740b2438dd3e66f06a3eff91e0c83cab97323091", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0d1ce4c2-5b36-41b2-84e2-ecb0f3135645", "node_type": "1", "metadata": {}, "hash": "436ffbad2e2d00b1df262b870682ddc35cdd3e38238f949c099541fe6a0c9e0f", "class_name": "RelatedNodeInfo"}}, "text": "T h e  d i s c u s s i o n  c o n t i n u e s  w i t h  a \ndescription of MS Ankara (pp. 74\u201377). \nAl-\u02bfA\u1e6d\u1e6d\u0101r reaffirms that in spite of Fuat \nSezgin\u2019s earlier attribution of MS Ankara \n\n23.  Al-\u02bfA\u1e6d\u1e6d\u0101r\u2019s volume covers the following pages in the two editions: Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25 (ed. Zarz\u016br), \nfrom 2:55, line 8 to 317, line 5; Ibn A\u02bftham, Kit\u0101b al-fut\u016b\u1e25 (ed. Zakk\u0101r), from 1:281, line 1 to 2:31, line 4.\n\n24.  The text covered by MS Ankara is equivalent to H 3:87, line 13 to 4:197, line 10, and MS Istanbul 1:91v, \nline 14 to 169r, line 18.\n\nto Ab\u016b Mikhnaf, the manuscript, in fact, \ncontains a long section of the Kit\u0101b al-fut\u016b\u1e25 \ncovering the stories of \u1e62iff\u012bn, al-Nahraw\u0101n, \nthe caliphate of al-\u1e24asan and his treaties, \nand Mu\u02bf\u0101w\u012bya\u2019s reign (pp. 74\u201375). As for \nthe manuscript\u2019s date, he seconds Sezgin\u2019s \nopinion in assigning it to the sixth/twelfth  \ncentury. There is no indication, either \nin the introduction or elsewhere in the \ntext, as to whether this dating is based on \nthe editor\u2019s personal examination of the \nmanuscript.\n\nAfter introducing his readers to the \nmain manuscript, al-\u02bfA\u1e6d\u1e6d\u0101r also briefly \ndiscusses the two previously published \neditions on which his comparisons are \nbased. He notes explicitly that Zarz\u016br\u2019s \nwork is \u201ctaken literally from the printing \nof D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya in \nIndia,\u201d that is, H (pp. 75\u201376). However, for \nreasons that remain unclear (see below), \nhe seems to think that the editors of H \nconsulted only MS Istanbul. Thus he does \nnot mention H\u2019s use of MSS Birmingham \nand Dublin, or of the Persian translation.24 \nBy contrast, he correctly acknowledges \nMSS Istanbul and Dublin as the sources of \nZakk\u0101r\u2019s edition.\n\nAl-\u02bfA\u1e6d\u1e6d\u0101r explains the main principles \no f  h i s  e d i t o r i a l  m e t h o d  i n  f o u r t e e n \nparagraphs (pp. 76\u201377). As a general \nrule, he has compared the three texts \na g a i n s t  e a c h  o t h e r ,  w i t h  p r e f e r e n c e \ngiven to readings in MS Ankara, which, if \nnecessary, have been corrected against the \ntwo selected editions. In several cases, he \nhas also consulted other historical sources. \nNormally, changes made to the text of \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nIbn A\u02bftham al-K\u016bf\u012b\u2019s Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25  \u2022  427\n\nMS Ankara are clearly indicated in the \nfootnotes.", "start_char_idx": 18823, "end_char_idx": 21114, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0d1ce4c2-5b36-41b2-84e2-ecb0f3135645": {"__data__": {"id_": "0d1ce4c2-5b36-41b2-84e2-ecb0f3135645", "embedding": null, "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8428", "node_type": "4", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "5837069964012b9d3bf9b59b8f9b837e5089deba7bc168c56f49655f7a9ebaef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "71f16cc7-51e3-41aa-8313-3e4dcda97252", "node_type": "1", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "5ca96a5e84b7fcc7e8bf47cb5738a49ccdd026e028671124dac8a15db10363b2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bfd38349-9ec6-4f70-9804-f57f6c8a643f", "node_type": "1", "metadata": {}, "hash": "f5164637b65c23b63affa82687aac1b0aae0c6ad060e9e7ede75028c19cc578b", "class_name": "RelatedNodeInfo"}}, "text": "However, this principle is overruled \nin a curious set of editorial interventions \n(p. 78). Al-\u02bfA\u1e6d\u1e6d\u0101r emphasizes that he has \nchanged certain recurrent features of the \nmanuscript\u2019s text without marking these \nchanges in the critical apparatus. These \nare as follows:\n\n1. Changes to word order (e.g., an \nyakhruja il\u0101 al-kurd\u016bs\u012bna bi-a\u1e63\u1e25\u0101bihi, \ninstead of an yakhruja bi-a\u1e63\u1e25\u0101bihi il\u0101 \nal-kurd\u016bs\u012bna)\n\n2. Spelling of inn\u012b, inn\u0101 and similar \nwords with one n\u016bn as preserved in \nthe manuscript instead of innan\u012b and \ninnan\u0101, as in the two editions\n\n3. The addition of nasab to all \nnames appearing without it in the \nmanuscript (e.g., fa-q\u0101la al-Ash\u02bfath  \nb. Qays, instead of fa-q\u0101la al-Ash\u02bfath)\n\n4. Modifications to conjunctions such \nas wa-, fa-, and thumma\n\n5. Slight changes to sentences \nintroducing poems (e.g., fa-kataba \nilayhi Qa\u02bfb b. Ja\u02bf\u012bl shi\u02bfran instead of \nfa-kataba ilayhi Qa\u02bfb b. Ja\u02bf\u012bl)\n\n6. In cases where Arabic grammar \nallows both feminine and masculine \nforms of a verb, selection of the form \nthat agrees with the gender of the \nsubject (e.g. za\u1e25afat al-n\u0101s rather \nthan za\u1e25afa al-n\u0101s)\n\nAlthough al-\u02bfA\u1e6d\u1e6d\u0101r explains his decision \nn o t  t o  m a r k  t h e s e  m o d i f i c a t i o n s  i n \nthe footnotes by invoking their high \nn u m b e r ,  o n e  m i g h t  a r g u e  t h a t  t h e i r \nregular appearance in fact makes them \n \n\na valuable object of study for gaining a \nbetter understanding of the manuscript, \nits archetype, and its copyist, on the one \nhand, and perhaps of the text itself, on the \nother.\n\nThe edited text covers almost 550 pages \n(pp. 89\u2013641). The layout is pleasing and \ncarefully designed, and the font size chosen \nfor the text is convenient, which makes  \nthe book easy to read. Readers will surely \nappreciate that the editor put in the time \nand effort to vocalize the poems. The only \nannoyance to readers hoping to exploit the \nvolume for textual studies is the editor\u2019s \nchoice to mark all divergences between MS \nAnkara and the two printed editions while \nomitting all references in the footnotes \nto the volume and page numbers of those \neditions. This decision, made perhaps for \nthe sake of simplicity, makes the time-\nconsuming work of double-checking the \nsources of these modifications even more \ntiresome.\n\nThe volume concludes with a set of \nindexes covering Qur\u02be\u0101nic verses, proper \nnames, place-names, tribes, battles, and \npoems, as well as a bibliographic section \nthat lists the primary and secondary \nsources cited in the introduction (pp. \n6 4 3 \u2013 7 0 1 ) .  A s ep arat e bibliog rap hy  is \nprovided for the sources used in the \npreparation of the edited text (pp. 703\u201330). \nA very detailed table of contents can be \nfound at the very end of the volume.", "start_char_idx": 21116, "end_char_idx": 23841, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bfd38349-9ec6-4f70-9804-f57f6c8a643f": {"__data__": {"id_": "bfd38349-9ec6-4f70-9804-f57f6c8a643f", "embedding": null, "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8428", "node_type": "4", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "5837069964012b9d3bf9b59b8f9b837e5089deba7bc168c56f49655f7a9ebaef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0d1ce4c2-5b36-41b2-84e2-ecb0f3135645", "node_type": "1", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "17b1499188ed7c5793cb8774336754ee93d3977fbb8215878f03c8bc74fc0cc6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9a148f5d-60c8-4d39-b85b-6aa80c71b96b", "node_type": "1", "metadata": {}, "hash": "22dd284b6f71573afa41b585123305a51cd2a1c7fe09b5ada755e39eda6d8d42", "class_name": "RelatedNodeInfo"}}, "text": "A very detailed table of contents can be \nfound at the very end of the volume. This \nincludes not only the subchapters of the \nintroduction but also all chapter titles in \nthe edited text (pp. 731\u201336).\n\nThe volume under review is a solid, \ncareful work and an outstanding example \nof the high-quality editions produced in the \nMiddle East. By making available the text \nof a previously unedited\u2014and thus largely \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n428  \u2022  M\u00f3nika Sch\u00f6nl\u00e9ber\n\ninaccessible\u2014manuscript, it enables future \nscholars to base their studies on a larger \nnumber of testimonies to the transmission \nof Ibn A\u02bftham\u2019s work, thereby significantly \ncontributing to our understanding of this \nprocess. Besides suggesting new readings \nof already published textual units, an \neven more significant contribution of MS \nAnkara is its abundance of poems. In this  \nregard, MS Ankara is hardly unique among \nthe manuscripts that were disregarded in \nthe production of H. The present edition \nthus again drives home how incomplete \nand imperfect our knowledge of the Kit\u0101b \nal-fut\u016b\u1e25 must by necessity remain if we \nbase our assessment solely on the text of H, \nuntil now the most complete and reliable \nprinted version. On the other hand, in light \nof the present edition as well as further \nsimilar enterprises, we can confidently \nentertain hopes of coming much closer \nto restoring a more complete version \nof Ibn A\u02bftham\u2019s text by reinstituting \nlarge portions of text that post-tenth-\ncentury readers and/or copyists had \nfound unappealing and thus unnecessary \nbut without which the author\u2019s original \naims and methods cannot be properly \nunderstood.\n\nA central feature constraining the edited \ntext\u2019s suitability for philological and text-\ncritical analyses is al-\u02bfA\u1e6d\u1e6d\u0101r\u2019s self-imposed \nreliance on \u201ccontrol material\u201d\u2014namely, \nZarz\u016br\u2019s and Zakk\u0101r\u2019s editions\u2014that is, by \nits nature, inadequate as a reliable basis \nfor such an undertaking. To be sure, using \npreviously published editions in searching \nfor the \u201cbest\u201d readings for one\u2019s own \ncritical text is an established and accepted \n \n\n25.  The text covered by MS Ankara is the equivalent of MS Birmingham (fols. 63v, line 8 to 150v, line 14) and \nMS Dublin (fols. 150r, line 9 to 254r, line 9).\n\npractice, especially if the editor lacks \nfirsthand access to all extant manuscripts. \nThe legitimacy of this approach may seem \nreasonable at first sight in the present case, \ntoo, since Zakk\u0101r\u2019s and Zarz\u016br\u2019s volumes \nwere directly or indirectly based on \nmanuscripts that were apparently available \nto al-\u02bfA\u1e6d\u1e6d\u0101r only in this secondhand form. \n(As noted earlier, Zakk\u0101r worked with MSS  \nIstanbul and Dublin, whereas H, whose \ntext Zarz\u016br in part retyped, used MSS \nIstanbul, Dublin, and Birmingham for the \nportions of the Kit\u0101b al-fut\u016b\u1e25 covered by \nMS Ankara.25)\n\nHowever, while retyping H, Zarz\u016br \npruned his model\u2019s footnotes with a heavy \nhand. In his own notes, references almost \nalways point to al-a\u1e63l, which seems to \nstand for MS Istanbul, while omitting the \nreadings of MSS Dublin and Birmingham \n(referred to as \u201cD\u201d and \u201cB\u201d in H).", "start_char_idx": 23763, "end_char_idx": 26859, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9a148f5d-60c8-4d39-b85b-6aa80c71b96b": {"__data__": {"id_": "9a148f5d-60c8-4d39-b85b-6aa80c71b96b", "embedding": null, "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8428", "node_type": "4", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "5837069964012b9d3bf9b59b8f9b837e5089deba7bc168c56f49655f7a9ebaef", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bfd38349-9ec6-4f70-9804-f57f6c8a643f", "node_type": "1", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "006a7ac8e49e699e6fcee18854815ae15e7e45244e0a916849a3381d5bb3c6bc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "954ceb48-2714-4a98-8b14-a12f46e4bf49", "node_type": "1", "metadata": {}, "hash": "cbdb1e1427a5b38a7c9577c97db5cace015cd0d179b425a877cf7a42113cf47c", "class_name": "RelatedNodeInfo"}}, "text": "This \n\u201csimplification\u201d can easily mislead the \nunwary reader unfamiliar with H, not \nleast by conveying the impression of an \nedition carefully based on a single genuine \nmanuscript. This state of affairs might \nexplain why al-\u02bfA\u1e6d\u1e6d\u0101r apparently believed \nthat Zarz\u016br\u2019s volume was based solely on \nMS Istanbul, which could equally have led \nhim to omit any mention of MSS Dublin \nand Birmingham, ignored by Zarz\u016br. In \naddition, the process of retyping can easily \nintroduce errors into the body of the text, \nwhich makes such a retyped volume even \nmore unsuited to further comparisons.\n\nIn conclusion, despite the shortcomings \nof major and minor importance that I have \nindicated, this volume is without doubt \na useful and important edition that, by \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nIbn A\u02bftham al-K\u016bf\u012b\u2019s Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25  \u2022  429\n\nmaking available a previously unedited \ncodex, fills a significant gap in the study \nof the manuscript tradition of the Kit\u0101b \nal-fut\u016b\u1e25. Accordingly, al-\u02bfA\u1e6d\u1e6d\u0101r\u2019s work is \nof considerable interest to and a valuable \ntool for both scholars focusing their \nresearch on this specific topic and those \ninvestigating the period of the first fitna. \n \n\nTherefore, the editor and the publisher \nare to be commended for undertaking this \nlaborious task. In view of the volume\u2019s \nsignificance, it is to be regretted that very  \nfew copies of this work are available in the \nspecialized libraries of the Western world, \nlimiting access to this long-awaited edition \nof a key witness to Ibn A\u02bftham\u2019s history.", "start_char_idx": 26860, "end_char_idx": 28399, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "954ceb48-2714-4a98-8b14-a12f46e4bf49": {"__data__": {"id_": "954ceb48-2714-4a98-8b14-a12f46e4bf49", "embedding": null, "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8429", "node_type": "4", "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "hash": "638da35a37c413e0f121c3cd9698f33bed61ca7acfc0cbb0b6ef282e81dd0160", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9a148f5d-60c8-4d39-b85b-6aa80c71b96b", "node_type": "1", "metadata": {"identifier": "alusur-8428", "author": "Sch\u00f6nl\u00e9ber, M\u00f3nika", "title": "Ibn A\u02bftham al-K\u016bf\u012b, Qi\u1e6d\u02bfa min Kit\u0101b al-fut\u016b\u1e25, li-l-\u02bfall\u0101ma al-mu\u02bearrikh Ab\u012b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b, al-mutawaff\u0101 ba\u02bfda sanat 320 h, q\u016bbilat \u02bfal\u0101 nuskha qad\u012bma min al-qarn al-s\u0101dis al-hijr\u012b, akhrajahu wa-wa\u1e0da\u02bfa fah\u0101risahu Markaz I\u1e25y\u0101\u02be al-Tur\u0101th a", "date": "2020-10-01", "file": "alusur-8428.pdf"}, "hash": "381a2fe70e735b522a8293e7b03d7865e4cbfde473bc011b6cc4308e7aea08c5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fd7c3b10-7ef9-45f6-a58f-e35074787c9d", "node_type": "1", "metadata": {}, "hash": "57e0ed4a422ead4636aebba747514248b68d3f2496791783bbd42bf7e76ad81f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 430-435\n\nBook Review\n\nThis volume is the first installment of a complete edition and trans-l a t i o n  o f  a l - T a n \u016b k h \u012b \u2019 s  a l - F a r a j \nba\u02bfd al-shidda by Julia Bray, the Laudian \nProfessor of Arabic at Oxford, and contains \nthe first three of the fourteen chapters of \nthe work. The edition, Bray notes (p. xxiii), \nadopts \u201cthe substance of al-Sh\u0101lj\u012b\u2019s text.\u201d1 \nShe has examined several manuscripts \nthat were not consulted by al-Sh\u0101lj\u012b, but \nas she points out, for this volume they \nyielded only a small number of variants \nor additions. \u201cIn subsequent volumes, the \nproportion will be higher\u201d (p. xxiv). This, \nI think, will come from the increasing \ncomplexity of the stories in the later \nchapters.\n\nPublished by the Library of Arabic \nL i t e r a t u r e ,  w i t h  t h e  A r a b i c  a n d  t h e \nEnglish printed in clear type on facing \n \n\n1.  Al-Mu\u1e25assin b. \u02bf Al\u012b al-Tan\u016bkh\u012b, al-Faraj ba\u02bfd al-shidda, ed. \u02bf Abb\u016bd al-Sh\u0101lj\u012b, 5 vols. (Beirut: D\u0101r \u1e62\u0101dir, 1978).\n\npages, the book is a pleasure to hold in \none\u2019s hands. The translation is dazzling.\n\nBrimming with life, the Faraj is by far \nthe most enjoyable Abbasid collection \nof anecdotes. It is also a rich source \nfor the history of Abbasid society and \nadministration, and for the study of Arabic \nnarratology. Because of al-Tan\u016bkh\u012b\u2019s \nground plan for the book, the first two \nchapters are devoted largely, although \nnot exclusively, to brief or elaborate \nrecommendations of trust in God\u2019s mercy, \nQur\u02beanic verses and prayers guaranteed \nto rescue believers from a tight spot, and \nexemplary stories of the religious worthies \nof the past. The third chapter contains \nanecdotes of menace and deliverance \nexperienced by characters entangled in \nthe social and political realities of Abbasid \nsociety, offering the reader a narrative \n thrill and a taste of the volumes to come.\n\nAl-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance \nFollows Adversity. Edited and translated by Julia Bray. Library of Arabic \nLiterature (New York: New York University Press, 2019), xxxi + 352 pp. \n\nISBN 978-1-4798-5596-4. Price: $35 (cloth).\n\nAndr\u00e1s H\u00e1mori \nPrinceton University (Emeritus) \n\n(hamori@princeton.edu)\n\n\u00a9 2020 Andr\u00e1s H\u00e1mori. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:hamori%40princeton.edu?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n431  \u2022  Andr\u00e1s H\u00e1mori\n\nIn composing his Faraj, al-Tan\u016bkh\u012b \n(d. 384/994) took up a narrow genre \nalready in existence and turned it into \none of delightful variety. In the preface \nhe tells us of three books on the subject. \nThe first, by al-Mad\u0101\u02bein\u012b (who died in \nthe second quarter of the third/first half \nof the ninth century), was very short. \nIt was no doubt similar in conception \nto the longer work by Ibn Ab\u012b al-Duny\u0101  \n( d .  2 8 1 / 8 9 4 ) .", "start_char_idx": 47, "end_char_idx": 3166, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fd7c3b10-7ef9-45f6-a58f-e35074787c9d": {"__data__": {"id_": "fd7c3b10-7ef9-45f6-a58f-e35074787c9d", "embedding": null, "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8429", "node_type": "4", "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "hash": "638da35a37c413e0f121c3cd9698f33bed61ca7acfc0cbb0b6ef282e81dd0160", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "954ceb48-2714-4a98-8b14-a12f46e4bf49", "node_type": "1", "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "hash": "3d8daef8b02e873fcf6569b5fb6aca1e420be77fcd2992263ce894c1678936e7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "04bf46d4-8aad-4492-b467-e80077359ae3", "node_type": "1", "metadata": {}, "hash": "ca5b05d048181a6f7ee30373b64d0652710d95b6b36784992ba1a5a7f38c4cdd", "class_name": "RelatedNodeInfo"}}, "text": "2 8 1 / 8 9 4 ) .  T h i s  s e c o n d  F a r a j  b a \u02bf d \nal-shidda, which has been published, is \ndescribed by al-Tan\u016bkh\u012b as being \u201cabout \ntwenty folios long\u201d and consisting \u201cmostly \nof reports about the Prophet . . . and \naccounts of the Companions and Successors \n. . .\u201d (p. 5).2 Judging by al-Tan\u016bkh\u012b\u2019s quotes, \nthe third book, by the q\u0101\u1e0d\u012b Ab\u016b al-\u1e24usayn \nal-Azd\u012b, must have been no less limited \nin scope. Al-Tan\u016bkh\u012b still writes about \nd e l i v e r a n c e  a f t e r  a d v e r s i t y \u2014 h e  w a s \nfamiliar with adversity himself\u2014but, as \nBray makes clear in her introduction, his \ncatchment area is far broader (p. xvi): \n\nHis predecessors had thought of \ndeliverance in conventionally devo-\ntional terms. Al-Tan\u016bkh\u012b\u2019s notion of \ndeliverance embraced most kinds of \nhuman situation and many ways of \nwriting about them. There are few \nlimits to what qualifies as a rescue \nstory in the Deliverance. Under the \nstory-telling rules that emerge as one \nreads, deliverance must be earned, \nsometimes heroically, or deserved, \nsometimes by the truly deserving;  \nbut often it takes only a very little \nfaith or hope for someone to be \nplucked from misery, and luck in all its \n \n\n2.  Ibn Ab\u012b al-Duny\u0101, \u02bfAbdall\u0101h b. Mu\u1e25ammad, al-Faraj ba\u02bfd l-shidda, edited by \u1e24asan b. \u02bfAbd al-\u02bf\u0100l and \u02bfIm\u0101d \nF\u0101rih (\u1e6can\u1e6d\u0101: Maktabat al-\u1e62a\u1e25\u0101ba, 1405/1985).\n\nforms, including that of unexpected \nhuman kindness, plays a major part.\n\nT h i s  a p p r o a c h  a l l o w s  a l - T a n \u016b k h \u012b \nto range from stories of government \nf u n c t i o n a r i e s  k n o w n  t o  h i s t o r y  w h o \ne s c a p e d  i m p r i s o n m e n t ,  t o r t u r e ,  o r \nworse, through accounts of anonymous \ncharacters such as the man delivered \nfrom a murderous cook, to stories of the \nwonderful, as in the \u201cI-only-am-escaped\u201d \nstory of the man who, to his good fortune, \nhad sworn not to eat elephant. In all \nthis, al-Tan\u016bkh\u012b presents himself as an \nanthologist. He cites his sources. At times \nhe records several versions of the same \nstory, and literary elaboration becomes \napparent. This still does not tell us much \nabout his own role in the writing, although \nwhen a story begins with \u201ca trustworthy \nfriend related to me,\u201d the vagueness \nof attribution may arouse the reader\u2019s \nsuspicions.\n\nIn the first three chapters there are  \n(at least) three principal stylistic registers.  \nIf the feel of the Arabic is to be conveyed, \neach register presents the translator \nwith demands peculiar to it, and Bray\u2019s \nadmirable versions are spot-on. First, \nthere are intricate periods whose English \nequivalent, if it is to be readable, must \nadapt syntax and occasionally idiom, and \nstill convey a sense of the architectonic \nqualities of the original: retardations, \nforward drive, syntactic connections \nat a distance. Two examples will suffice.  \nThe first is found on pp.", "start_char_idx": 3149, "end_char_idx": 6003, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "04bf46d4-8aad-4492-b467-e80077359ae3": {"__data__": {"id_": "04bf46d4-8aad-4492-b467-e80077359ae3", "embedding": null, "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8429", "node_type": "4", "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "hash": "638da35a37c413e0f121c3cd9698f33bed61ca7acfc0cbb0b6ef282e81dd0160", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fd7c3b10-7ef9-45f6-a58f-e35074787c9d", "node_type": "1", "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "hash": "ce5482d2e831a7a7280ec0811e78f14405fec7b969c0b8ee4c753e033546dc95", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "80428f2b-1fbb-4955-a847-3286a3dfa811", "node_type": "1", "metadata": {}, "hash": "f8dd2d27a9686ae83a3d7624da8e8466337ad4b6213b102b9cb3f4a2fd73fbcf", "class_name": "RelatedNodeInfo"}}, "text": "Two examples will suffice.  \nThe first is found on pp. 2\u20135: \n\nWa-wajadtu aqw\u0101 m\u0101 yafza\u02bfu ilayhi \nman an\u0101kha al-dahru bi-makr\u016bhin \n\u02bfalayhi qir\u0101\u02beata al-akhb\u0101ri allat\u012b \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAl-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b\u2019s Stories of Piety and Prayer  \u2022  432\n\ntunabb\u012b \u02bfan tafa\u1e0d\u1e0duli all\u0101hi \u02bfazza \nwa-jalla \u02bfal\u0101 man \u1e25a\u1e63ala qablahu  \nf\u012b ma\u1e25\u1e63alihi wa-nazala bihi mithlu \nbal\u0101\u02beihi wa-mu\u02bf\u1e0dilihi bim\u0101 at\u0101\u1e25ahu \nlahu min \u1e63un\u02bfin amsaka bihi \nal-arm\u0101qa wa-ma\u02bf\u016bnatin \u1e25ulla bih\u0101 \nmin al-khin\u0101qi wa-lu\u1e6dfin ghar\u012bbin \nnajj\u0101hu wa-farajin \u02bfaj\u012bbin anqadhahu \nwa-tal\u0101f\u0101hu, wa-in khafiyat tilka \nal-asb\u0101bu wa-lam tablugh m\u0101 \u1e25adatha \nmin dh\u0101lika al-fikru wa-l-\u1e25is\u0101bu . . . \n\nTo those enduring fate\u2019s injuries, \nnothing, I find, affords more powerful \nsolace than reading accounts of God\u2019s \ngraciousness, Mighty and Glorious \nis He, toward those who have \npreviously suffered the same plight \nand undergone the same tribulations \nand perplexities, for they show how \nthose at their last gasp have been \npreserved through the working of His \nordinance, those sore beset succored, \nor saved by an extraordinary grace, \nor freed by a marvelous deliverance \nthat made all come right again. How \nthese things came to pass may not \nbe evident; what happened may \nnot be susceptible to reasoning or \ncalculation . . . \n\nOne might have opted for \u201cfavor\u201d rather \nthan \u201cHis ordinance,\u201d but there is no \nquarreling with the important choices. \nLiteral translation of the metaphors \n(especially of the temptingly concrete-\nseeming \u1e25ulla bihi min al-khin\u0101qi) is \nrenounced in favor of an English sentence \nrhythm that gives us a flavor of the \nArabic\u2014indeed, a syntax that reproduces \nthe slowly emergent pleasure given by its \nArabic counterpart. A literal translation \ncould have achieved nothing like this.\n\n \n\nAnother passage, pp. 96\u201397: \n\nWa-sayyidun\u0101 al-q\u0101\u1e0d\u012b ad\u0101ma all\u0101hu \nta\u02bey\u012bdahu anwaru ba\u1e63\u012bratan wa-a\u1e6dharu \nsar\u012bratan wa-akmalu \u1e25azman wa- \nanfadhu ma\u1e0d\u0101\u02bean wa-\u02bfazman min an \nyatasalla\u1e6da al-shakku \u02bfal\u0101 yaq\u012bnihi \naw yaqda\u1e25a i\u02bftir\u0101\u1e0du al-shubahi f\u012b \nmur\u016b\u02beatihi wa-d\u012bnihi fa-yalq\u0101 m\u0101 \ni\u02bftamadahu all\u0101hu min \u1e6d\u0101riqi al-qa\u1e0d\u0101\u02bei \nal-ma\u1e25t\u016bmi bi-ghayri w\u0101jibatin min \nfar\u1e0di al-ri\u1e0d\u0101 wa-l-tasl\u012bmi.", "start_char_idx": 5949, "end_char_idx": 8113, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "80428f2b-1fbb-4955-a847-3286a3dfa811": {"__data__": {"id_": "80428f2b-1fbb-4955-a847-3286a3dfa811", "embedding": null, "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8429", "node_type": "4", "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "hash": "638da35a37c413e0f121c3cd9698f33bed61ca7acfc0cbb0b6ef282e81dd0160", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "04bf46d4-8aad-4492-b467-e80077359ae3", "node_type": "1", "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "hash": "e32411b5c898bf6598c326c15d9a5f845d3b5a675c0e9b07b810f7878c115b2c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6e786fb7-ebf4-47f5-a8e4-5c3c14ae47ea", "node_type": "1", "metadata": {}, "hash": "dc0da2980811d7743c43c03e844d8856279effa09f245f570da0d86f26b41345", "class_name": "RelatedNodeInfo"}}, "text": "Your Excellency the Judge, may God \never sustain you, has a discernment \ntoo enlightened, is too pure-hearted, \ntoo perfectly resolute, and has too \nlively a strength of purpose for doubt \nto get the better of your assurance \nor niggling uncertainties to impair \nyour manly honor and faith and \nprevent you from meeting with the \nrequisite consent and resignation \nthe ineluctable decree that God has \ndetermined shall come to pass.\n\nT h i s  i s  a  f i n e  i n t e r p r e t a t i o n  o f  t h e \nceremonial, cumulative composition of the \nArabic.\n\nThe second stylistic register I have \nin mind is that of elevated religious \nadmonition. For example, pp. 40\u201341: \n\nQama\u02bfa al-j\u0101\u1e25id\u012bna wa-l-mushrik\u012bna \nwa-qatala ul\u0101\u02beika al-kafarata al- \nm\u0101riq\u012bna wa-l-mu\u02bf\u0101nid\u012bna wa- \nghayrahum min al-mukadhdhib\u012bna \nal-k\u0101dhib\u012bna alladh\u012bna k\u0101n\u016b \u02bfan  \nal-\u1e25aqqi n\u0101kith\u012bna wa-bi-l-d\u012bni \nmustahzi\u02be\u012bn . . . \n\nHe subdued the infidels and the \nidolaters and slew the renegade and \nobdurate miscreants, those liars who \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n433  \u2022  Andr\u00e1s H\u00e1mori\n\nhad called Mu\u1e25ammad a liar, who \nbroke their word and mocked the \nfaith . . . \n\nConsider the options for al-kafara. To \npair \u201cinfidels\u201d with \u201cunbelievers\u201d would \nbe feeble. The case for \u201cmiscreants\u201d is \nnot only that the word originally meant \n\u201cunbeliever\u201d and only that, but also that \nthe whole Latinate phrase \u201crenegade \nand obdurate miscreants\u201d is of a piece, \nreproducing the pulpit gravity of the \nArabic. A somewhat similar example \nis found on p. 88\u201389: \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib is \nteaching a Bedouin how to ask for God\u2019s \nforgiveness. He begins: Akhli\u1e63 niyyataka \nwa-a\u1e6di\u02bf rabbaka wa-qul . . . Bray translates: \n\u201cMake sincere your intent, bend yourself \nto the will of your Lord, and say . . .\u201d Why \nnot go by the dictionary and just say \n\u201cobey your Lord?\u201d The penitential prayer \nthat follows, much too long to cite (and \nalso beautifully translated), is cast in the \nhigh style of art prose, with characteristic \ncomplexities of syntax, including the \ndecorative variation of prepositional \nphrases. \u201cBend yourself to the will of your \nLord\u201d takes the reader to the stylistic \nregister proper to the setting, a solemn \nhomiletic style patinated by centuries of \nsermons. (A simple Google search turns up, \nin the Works of Robert Harris, president \nof Trinity College in Oxford, published \n1654: \u201cTruth of life, is whereby a man \nbends himself to please God, and to be \nconformable to his will in all things.\u201d)3 \n\nThe \u201cordinary speech\u201d of dialogue \nin oratio recta and of unadorned to-the- \npoint narration is the third register for  \n \n\n3.  Robert Harris, The Works of Robert Harris . . . : Revised, Corrected, and Now Collected into One Volume, \nwith an Addition of Sundry Sermons, Some Not Printed in the Former Edition, Others Never Before Extant \n(London: James Flesher for John Bartlet the elder and John Bartlet the younger, 1654), 204.\n\nwhich an English match needs to be found.  \nI put quotation marks around \u201cordinary \nspeech\u201d because the language is book-\nArabic deployed to produce the illusion \nof living speech.", "start_char_idx": 8116, "end_char_idx": 11197, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6e786fb7-ebf4-47f5-a8e4-5c3c14ae47ea": {"__data__": {"id_": "6e786fb7-ebf4-47f5-a8e4-5c3c14ae47ea", "embedding": null, "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8429", "node_type": "4", "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "hash": "638da35a37c413e0f121c3cd9698f33bed61ca7acfc0cbb0b6ef282e81dd0160", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "80428f2b-1fbb-4955-a847-3286a3dfa811", "node_type": "1", "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "hash": "9f4cc3b451fe612a8c8104b8f2618ca77a8d92dd77caefe88db60b49688c8ab7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8fae134b-7594-4d9a-8102-07a7adb4ded4", "node_type": "1", "metadata": {}, "hash": "c86b301913c9410c08c302989e0054b9732b4240c3bf6969cf38f0b4af74ecb3", "class_name": "RelatedNodeInfo"}}, "text": "I do not know whether a \nformal analysis of al-Tan\u016bkh\u012b\u2019s \u201cordinary \nstyle\u201d would find in it anything peculiar \nto him. He does, after all, claim, as does \neveryone up to the moment when al-\u1e24ar\u012br\u012b \nadmits to being a writer of stories, that he \nis only a transmitter of what he has read \nor heard. In any event, in his narratives \ns p e e c h  a n d  s c e n e  w o r k  t o g e t h e r . \nSharply focused exchanges in stories of \nbureaucratic intrigue or discussions of \nfinancial chicaneries strike the reader as \nonly too plausible. But plausibility is not \na requirement: a character\u2019s deadpan \nnarration of the extraordinary can also \nsuggest linguistic immediacy. Such is the \ncase with a man\u2019s recollection, free of \nany marks of literariness, of how he was \nstartled awake by an oppressive weight on \nhis chest, only to see his wife kneeling on \nhim, a straight razor in her uplifted hand. \nFrequently, the unmediated is suggested \nby a single brush stroke. In one passage \n(pp. 164\u2013165) the malefactor defies the \nvictim to go on complaining to God, and \nthe narrator, remembering the mockery, \nalso remembers his enemy\u2019s country \na c c e n t :  F a - q \u0101 l a  l \u012b k u n  \u02bf a l \u0101  a l - \u1e93 u l \u0101 m i \n[written \u02bfal\u0101 al-\u1e93ul\u0101mati] . . . yukarriruh\u0101 \ndafa\u02bf\u0101tin wa-yukassiru al-m\u012bma bi-lis\u0101ni \nahli al-K\u016bfa. It is the illusion of ordinary \ns p e e c h  i n  s p e c i f i c  s e t t i n g s  t h a t  t h e \ntranslator must match. Bray does this with \na light and pitch-perfect touch. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAl-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b\u2019s Stories of Piety and Prayer  \u2022  434\n\nIn one story, al-Mutawakkil lays this \nto a man\u2019s charge: Kullu m\u0101 dabbarahu \n\u012at\u0101kh fa-min ra\u02beyihi (pp. 148\u201349). The \nmeaning of min ra\u02beyihi is as plain as can \nbe, but which translation preserves the \nsnappy rhythm\u2014the stylistic soul\u2014of \nthe original? Anything with \u201copinion,\u201d \n\u201cadvice,\u201d or even \u201cconsultation\u201d would \nend up clunky. I do not see how Bray\u2019s \u201cHe \nis the brains behind all \u012at\u0101kh\u2019s plotting\u201d \ncould be bettered. The test is this: Would \nthe conversation come alive on the stage? \nIt would. A similar issue comes up later in \nthe same story (pp. 152\u2013153). The narrator \nis subject to a confiscatory fine. Torture is \napplied. A friend advises him to pledge a \nhuge sum he does not have. The narrator \nis puzzled, but the friend explains: An\u0101 \na\u02bflamu annaka \u1e63\u0101diqun wa-l\u0101kin u\u1e25rus \nnafsaka \u02bf\u0101jilan . . . \u201cI know. Of course. The \nthing is to buy safety for now . . . \u201d \u201cTo buy \nsafety for now\u201d fits the context perfectly \nand also moves the story along at the \npace the urgency of the moment requires.  \nTry a more dictionary-bound translation of \nu\u1e25rus nafsaka \u02bf\u0101jilan, and you will see how \nmuch is lost. The colloquially authentic \nrendering of the introductory part of the \nsentence is also just right. I much prefer \nit to a classroom version like \u201cAs for me, \nI know that you\u2019re telling the truth . .", "start_char_idx": 11198, "end_char_idx": 14104, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8fae134b-7594-4d9a-8102-07a7adb4ded4": {"__data__": {"id_": "8fae134b-7594-4d9a-8102-07a7adb4ded4", "embedding": null, "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8429", "node_type": "4", "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "hash": "638da35a37c413e0f121c3cd9698f33bed61ca7acfc0cbb0b6ef282e81dd0160", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6e786fb7-ebf4-47f5-a8e4-5c3c14ae47ea", "node_type": "1", "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "hash": "2f73196cd7602431c059f3cf3787efa0896380eb99a70b26fdb0a5075ddd47d6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "088fdff4-5254-4a1a-957c-cb723d6f33a1", "node_type": "1", "metadata": {}, "hash": "f76f2a9895beaa84e1791f887a688c8876c221880fa9cae09e70307fde490da6", "class_name": "RelatedNodeInfo"}}, "text": ". .\u201d \nThere is nothing wrong with the latter \nexcept that it sinks like lead.\n\nIn another passage (pp. 204\u2013205) a \nfather and a son are in prison and bribe \nthe guards to let them send a letter. The \nson relates: \n\nFa-qultu li-l-muwakkal\u012bna f\u012b \u02bfashiyyi \ndh\u0101lika al-yawmi: qad wajabat \n \n\n4.  Jal\u0101l al-D\u012bn \u02bfAbd al-Ra\u1e25m\u0101n al-Suy\u016b\u1e6d\u012b, al-D\u012bb\u0101j fi shar\u1e25 Muslim b. al-\u1e24ajj\u0101j, edited by Fat\u1e25\u012b \u1e24ij\u0101z\u012b, 5 vols. \n(Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2006), 3:64, at \u1e25ad\u012bth no. 3020.\n\nlakum \u02bfalayn\u0101 \u1e25uq\u016bqun fa-khudh\u016b \nh\u0101dhihi al-dar\u0101hima fa-ntafi\u02bf\u016b bih\u0101 \nfa-mtana\u02bf\u016b. \n\nThat evening, I said to the guards, \n\u201cWe are much obliged to you. Please \naccept this money for yourselves,\u201d \nbut they refused. \n\nFa-ntafi\u02bf\u016b bih\u0101 does not mean \u201cso use \nit.\u201d It could be supplemented (\u201cspend it \non yourselves,\u201d \u201cuse it as you like\u201d), but \nBray\u2019s solution is far better, replacing \nthe imperative with a phrase that might \naccompany a nice tip to a taxi driver. \n\nLet me finally add an example where \nBray offers the tonally perfect English for \nan expression whose precise sense is not \nperhaps immediately obvious: \u201cThere are \nthree places where a man reveals himself: \nin his bed, in his wife\u2019s arms, and in the \nsaddle\u201d (p. 227). \u201cIn his wife\u2019s arms\u201d \nrenders idh\u0101 khal\u0101 bi-\u02bfursihi. There can be \nno better translation. This is how al-Suy\u016b\u1e6d\u012b \nin his commentary on the \u1e62a\u1e25\u012b\u1e25 of Muslim \nexplains a\u02bfrasa, which in the \u1e25ad\u012bth clearly \nmeans \u201cto have sexual intercourse\u201d: \na\u02bfrasa al-rajulu idh\u0101 khal\u0101 bi-\u02bfursihi ayy \nzawjatihi.4 Bray\u2019s translation is true to both \nthe sense and sensibility of the decorously \nreticent original.\n\nThere are hardly any passages in which \nI disagree with Bray\u2019s interpretation. I will \nmention one, and that only because if I am \nright the memorable moment that gives \nthe pious anecdote its hook into reality \nis so delicious. In one version of a story  \n(pp. 210\u201313), cited from al-Mad\u0101\u02bein\u012b, Yaz\u012bd \nb. Ab\u012b Muslim threatens to kill the hero \nbefore he, Yaz\u012bd, finishes a bunch of grapes", "start_char_idx": 14103, "end_char_idx": 16091, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "088fdff4-5254-4a1a-957c-cb723d6f33a1": {"__data__": {"id_": "088fdff4-5254-4a1a-957c-cb723d6f33a1", "embedding": null, "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8429", "node_type": "4", "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "hash": "638da35a37c413e0f121c3cd9698f33bed61ca7acfc0cbb0b6ef282e81dd0160", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8fae134b-7594-4d9a-8102-07a7adb4ded4", "node_type": "1", "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "hash": "ed7b624b64d45a4b6369f5f85a90b0ef7eceb26bec4eded0427750c0480a7093", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "38773085-89df-40be-ac9f-94bafbe0020d", "node_type": "1", "metadata": {}, "hash": "cedd8706ccae5ec459892b7d35dba8fa6c1ab1a1342d19db57b1c27b094e5a31", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n435  \u2022  Andr\u00e1s H\u00e1mori\n\nbut is himself killed before the grapes are \ngone. In a second, cannier version, the \nhero prays that God should destroy Yaz\u012bd \nin the twinkling of an eye. Narrating his \nadventure, he recalls: Ja\u02bfaltu a\u1e25basu \u1e6darf\u012b \nraj\u0101\u02beata l-ij\u0101ba. Having recently paid a \nvisit to the ophthalmologist, I think the \nmeaning is perhaps not so much \u201cI covered \nmy own eyes in the hope that my prayer \nwould be answered,\u201d but rather \u201cI made an \neffort to keep my eyes from blinking.\u201d\n\nI have offered a sampling of Bray\u2019s \nmethod. But translating a thousand-\nyear-old book is not just a matter of \nphilology and style, and Bray also makes \nit accessible in a variety of ways. There \nare helpful explanatory translations, as \nin K\u0101na bad\u02bea khur\u016bj\u012b il\u0101 al-Sh\u0101mi anna \nal-Mutawakkil . . . , \u201cThis is how my \nposting to Syria came about. The caliph \nal-Mutawakkil . . .\u201d (pp. 176\u2013177). Or Kuntu \nf\u012b waqtin min al-awq\u0101ti (ya\u02bfn\u012b f\u012b awwali \n\namrihi) . . . , \u201cOnce upon a time (that is, at \nthe start of his career) . . .\u201d (pp. 124\u2013125). \nTechnical expressions whose meaning is no \nlonger readily apparent are put in context \nand clarified. On pp. 50\u201351, for example, \nX demands that Y pay him five thousand \ndirhams, \u201cwhich he owed him according \nto a tax-farming contract he held from \nhim\u201d; \u1e6d\u0101labahu bi-khamsati \u0101l\u0101fi dirhamin \nk\u0101nat \u02bfalayhi min \u1e0dam\u0101nin \u1e0daminahu \n\u02bfanhu. Extremely useful to all readers is a \ngenerous glossary (pp. 247\u2013304) identifying \npersons, places, and also administrative \nand cultural matters such as \u201cshur\u1e6da,\u201d \n\u201creading back for verification (qir\u0101\u02beah \n\u02bfal\u0101),\u201d \u201ctax (or revenue) farming,\u201d \u201cseven \nheavens,\u201d etc.\n\nThere are delights here for the specialist \nno less than for the reader with no Arabic. \nAl-Tan\u016bkh\u012b has found his translator.  \nOne cannot read this book without a sense \nof exhilaration and gratitude.", "start_char_idx": 16098, "end_char_idx": 17964, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "38773085-89df-40be-ac9f-94bafbe0020d": {"__data__": {"id_": "38773085-89df-40be-ac9f-94bafbe0020d", "embedding": null, "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8430", "node_type": "4", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "5b01748373734a53c125f2f4b042dad72ef8ae8e56640e5ded6f1d8b4a75764c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "088fdff4-5254-4a1a-957c-cb723d6f33a1", "node_type": "1", "metadata": {"identifier": "alusur-8429", "author": "H\u00e1mori, Andr\u00e1s", "title": "Al-Mu\u1e25assin b. \u02bfAl\u012b al-Tan\u016bkh\u012b, Stories of Piety and Prayer: Deliverance Follows Adversity", "date": "2020-10-01", "file": "alusur-8429.pdf"}, "hash": "0c3244c687273645c9986488e8851b5a7d99305709d5f66beda78983f574a186", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "715a2f41-9882-477a-a7f9-eb204ee07af5", "node_type": "1", "metadata": {}, "hash": "0af59aa20e8b8c0abc3c5b444a0bc4fd48cc8529dacbca7a63e854d2ed1176dd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 436-442\n\nBook Review\n\nAlthough there has been a consid-e r a b l e  a m o u n t  o f  s c h o l a r s h i p devoted to the many dynasties, \ncaliphs, emirs, and sultans who exercised \ndominion throughout the Islamic world in \nthe medieval and early modern eras, until \nrecently, comparatively little attention \nhas been paid to the officials tasked \nwith governing and administering these \n\n1.  Marina Rustow, The Lost Archive: Traces of a Caliphate in a Cairo Synagogue (Princeton: Princeton \nUniversity Press, 2020), and Petra M. Sijpesteijn, Shaping a Muslim State: The World of a Mid-Eighth-Century \nEgyptian Official (Oxford: Oxford University Press, 2014).\n\n2.  Fozia Bora, Writing History in the Medieval Islamic World: The Value of Chronicles as Archives (London: \nI.B. Tauris, 2019).\n\n3.  Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis (Cambridge: \nCambridge University Press, 2020); Samuel England, Medieval Empires and the Culture of Competition: Literary \nDuels at Islamic and Christian Courts (Edinburgh: Edinburgh University Press, 2017), and \u0130lker Evrim Binbas\u0327, \nIntellectual Networks in Timurid Iran: Sharaf al-D\u012bn \u2018Al\u012b Yazd\u012b and the Islamicate Republic of Letters (Cambridge: \nCambridge University Press, 2016).\n\n4.  H\u00fcseyin Y\u0131lmaz, Caliphate Redefined: The Mystical Turn in Ottoman Political Thought (Princeton: \nPrinceton University Press, 2018), and John P. Turner, Inquisition in Early Islam: The Competition for Religious \nand Political Authority in the Abbasid Empire (London: I.B. Tauris, 2013).\n\n5.  Christopher Markiewicz, The Crisis of Kingship in Late Medieval Islam: Persian Emigres and the Making \nof Ottoman Sovereignty (Cambridge: Cambridge University Press, 2019).\n\nstates. Recent approaches to the topic \nhave attempted to think carefully about \nthe importance of the production of \ndocuments and administration,1 archives \nand historical writing,2 connections and \ncompetition at royal courts,3 the nexus \nbetween rulers and religious author-\nity, 4 and the emergence of particular \ndiscourses of kingship and sovereignty,5 \n\nLuke B. Yarbrough, Friends of the Emir: Non-Muslim State \nOfficials in Premodern Islamic Thought (Cambridge: Cambridge \nUniversity Press, 2019), xiv + 361 pp. ISBN 978-1-1087-2174-5.  \n\nPrice: \u00a390/$120 (cloth) and \u00a324.99/$32.99 (paperback).\n\nMohamad Ballan \nStony Brook University \n\n(mohamad.ballan@stonybrook.edu)\n\n\u00a9 2020 Mohamad Ballan. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:mohamad.ballan%40stonybrook.edu?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n437  \u2022  MohaMad Ballan\n\nw h i l e  s h e d d i n g  l i g h t  o n  t h e  s t a t u s , \nfunction, and self-perceptions of military \nand administrative elites.6 With Friends \nof the Emir: Non-Muslim State Officials \nin Premodern Islamic Thought, Luke \nB. Yarbrough contributes to this growing \nbody of scholarship by closely examining \nthe Jewish, Christian, Zoroastrian, and \nother non-Muslim officials whose employ-\nment occasioned energetic discussions \na m o n g  M u s l i m  s c h o l a r s  a n d  r u l e r s .", "start_char_idx": 47, "end_char_idx": 3465, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "715a2f41-9882-477a-a7f9-eb204ee07af5": {"__data__": {"id_": "715a2f41-9882-477a-a7f9-eb204ee07af5", "embedding": null, "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8430", "node_type": "4", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "5b01748373734a53c125f2f4b042dad72ef8ae8e56640e5ded6f1d8b4a75764c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "38773085-89df-40be-ac9f-94bafbe0020d", "node_type": "1", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "3017eb5191224d6d81eda0e09fafaaba23eb5633037a03cd6d28f006089166b5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0a592b23-6496-4faa-96ed-728cd012d725", "node_type": "1", "metadata": {}, "hash": "62a4e9f9bb01063f48de9ff360727b09cec443621cf2615e29983042f2acf11b", "class_name": "RelatedNodeInfo"}}, "text": "This masterfully written and well-argued \nbook reveals those discussions for the \nfirst time in all their diversity, drawing on \nunexplored medieval sources in the realms \nof law, history, poetry, adab, administra-\ntion, and polemic. It traces the discourse on \nnon-Muslim officials from its emergence \nin the Umayyad era (661\u2013750) through \nmedieval Iraq, Syria, Spain, and Egypt \nto its apex in the Mamluk period (1250\u2013\n1517). Yarbrough compellingly demon-\nstrates that for all the diversity among \npremodern Muslim thinkers on the topic \nof non-Muslim officials, their writings \nconstituted not a disjointed miscellany \nbut a \u201ccontinuously evolving prescrip-\ntive discourse, characterized by numerous \nrecurrent structures, themes, topoi, and \nschemata, as well as by pervasive and overt \nintertextuality\u201d (p. 4). Far from being an \nintrinsic part of Islam, Yarbrough convinc-\ningly argues, views about non-Muslim state \nofficials were devised, transmitted, and \nelaborated at moments of intense compe-\ntition between Muslim and non-Muslim \nlearned elites. This focus upon competi-\ntion, professional rivalry, and the \u201cubiqui-\ntous pursuit of resources\u201d makes Friends \n\n6.  Jo van Steenbergen (ed.), Trajectories of State Formation across Fifteenth-Century Islamic West-Asia: \nEurasian Parallels, Connections and Divergences (Leiden: Brill, 2020), and Maaike van Berkel and Jeroen Duindam \n(eds.), Prince, Pen, and Sword: Eurasian Perspectives (Leiden: Brill, 2018).\n\nof the Emir a particularly important inter-\nvention by prompting scholars to rethink \nnotions of sovereignty, cultural polemics, \nand the practice of politics in the medieval \nIslamic world. Yarbrough\u2019s considered and \nnuanced approach to the subject provides \na productive framework for scholars \nseeking to look beyond sharp dichoto-\nmies between \u201cnormative discourses\u201d and \n\u201chistorical realities\u201d in their approach to \nthe premodern world.\n\nThe book is divided into three broad \nsections: \u201cBeginnings\u201d (chapters 1\u20134), \n\u201c E l a b o r a t i o n \u201d  ( c h a p t e r s  5 \u2013 6 ) ,  a n d \n\u201cEfflorescence and Comparisons\u201d (chapters \n7\u20139). Chapter 1 (\u201cAn Introduction to \nthe Prescriptive Discourse Surrounding \nNon-Muslim State Officials\u201d) establishes \nt h e  h i s t o r i c a l ,  m e t h o d o l o g i c a l ,  a n d \ntheoretical background for the study. The \nchapter provides a useful historiographical \noverview of works written in English, \nFrench, and Arabic about the question of \nnon-Muslim officials, demonstrating that \nmuch of the scholarship has been rooted \nin ahistorical assumptions that posit a \ndichotomy between textual prescription \nand historical practice. The remainder \no f  t h e  c h a p t e r  o u t l i n e s  Y a r b r o u g h \u2019 s \no w n  m e t h o d o l o g i c a l  a n d  t h e o r e t i c a l \napproach. It is here that he provides a \ncritical explanation of his interpretive \nchoices, particularly the development \nand utilization of the concept of \u201cvalued \nresources,\u201d which is heavily indebted to \nsocial theory (particularly the writings of \nPierre Bourdieu), in order to demonstrate \nthe utility of thinking carefully about \n\u201cresources\u201d and \u201ccapital\u201d as ways of \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLuke B. Yarbrough\u2019s Friends of the Emir: Non-Muslim State Officials  \u2022  438\n\nevaluating the practices of historical \nactors and their motivations. One of \nthe most valuable contributions of the \nbook is its exploration of the ways in \nwhich exclusionary behavior, including \nthe articulation and dissemination of \nparticular discourses about non-Muslim \nofficials, constituted a discursive tool \nin the ubiquitous pursuit of resources.", "start_char_idx": 3467, "end_char_idx": 7101, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0a592b23-6496-4faa-96ed-728cd012d725": {"__data__": {"id_": "0a592b23-6496-4faa-96ed-728cd012d725", "embedding": null, "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8430", "node_type": "4", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "5b01748373734a53c125f2f4b042dad72ef8ae8e56640e5ded6f1d8b4a75764c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "715a2f41-9882-477a-a7f9-eb204ee07af5", "node_type": "1", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "0ba12c328043ca8e1f2ddd85509c4f878fc277794935e3a349eddcd4e7da55ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9bfe3fa9-7202-4ec1-92e7-756c27ff979c", "node_type": "1", "metadata": {}, "hash": "fe78eb6dfe57f6e9cc3d58c6361988647960c28b1dd5960018fc3e1ce06868aa", "class_name": "RelatedNodeInfo"}}, "text": "While rejecting the notion that these \ndiscourses constituted a smokescreen \nfor sociopolitical motives, Yarbrough \nd e m o n s t r a t e s  t h a t  m a n y  m e d i e v a l \nMuslims who shaped the discourse about \nnon-Muslim officials wrote to achieve \nspecific personal ends, which included \nb o t h  w o r l d l y  r e n o w n  a n d  u l t i m a t e \nsalvation. \n\nChapter 2 (\u201cPreludes to the Discourse: \nNon-Muslim Officials and Late Ancient \nAntecedents\u201d) presents a synchronic study \nof non-Muslim officials and the reasons \nfor their employment while surveying \nlate antique discourses around dissenting \nofficials, particularly surviving writings \non non-Christian officials in the Eastern \nR o m a n  E m p i r e  a n d  n o n - Z o r o a s t r i a n \nofficials in the Sasanian Empire. The \nchapter carefully defines the various \nc a t e g o r i e s ,  t e r m s ,  a n d  i n t e r p r e t i v e \nframeworks employed throughout the \nb o o k ,  d e l i n e a t i n g  h o w  a n d  w h y  t h e \nstudy of the prescriptive discourse about \nnon-Muslim officials can shed important \nlight on premodern Islamic politics and \nsociety. In the first part of the chapter, \nYarbrough argues that non-Muslim officials \nwere ubiquitous in the administration of \npremodern Islamic states, primarily in a \nbureaucratic capacity. He stresses that \ntheir continued employment, despite \nconsiderable opposition, was due to a \nnumber of factors, including various \n\ncombinations of dependence, loyalty, \nspecial competencies, and lower cost \nin both material and symbolic terms.  \nT h e  r e m a i n d e r  o f  t h e  c h a p t e r  i s \ndedicated to a survey of several late-\nancient antecedents to the discourse, not \nnecessarily as part of an argument about \nthe degree to which these antecedents \ninfluenced the emergence of Muslim \nprescriptive discourses but in order to \nexplore the similar dynamics at play within \nthe Eastern Roman and Sasanian Empires. \nYarbrough demonstrates that in the late \nRoman Empire, a number of imperial laws \nrestricted or prohibited the employment \nof officials who dissented from Christian \northodoxy, while in the Sasanian Empire, \nnon-Zoroastrian officials were sometimes \nviewed as problematic because their \nelevation destabilized the hierarchies that \nstructured Sasanian society. The chapter \nillustrates the importance of considering \nthe emergence of Islamic polities against \nthe backdrop of the world of late antiquity \nwhile serving as a useful comparative \nstudy of the three empires (Sasanian, \nRoman, and early Islamic).\n\nChapter 3 (\u201cThe Beginnings of the \nDiscourse to 236/851\u201d) introduces the \noldest stratum of the discourse proper, \nw h i c h  e n c o m p a s s e s  a  w i d e  r a n g e  o f \nsources and consists largely of parabolic \nstories about early caliphs and their \nputative statements about non-Muslim \no f f i c i a l s .  T h e  c h a p t e r  a r g u e s  t h a t \nthese stories should be interpreted as \ninstruments of competition and were \ncomposed in various settings long after \nthe events that they purportedly describe. \nAccording to Yarbrough, the narrators of \nthese stories used them to challenge rivals \nfor social, material, and political resources.  \nThis chapter, which brings together several \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n439  \u2022  MohaMad Ballan\n\ncase studies, demonstrates the historical \nvalue of parables as a window into the \nnormative imaginations of Muslims during \nthe first two centuries of Islamic history.", "start_char_idx": 7103, "end_char_idx": 10601, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9bfe3fa9-7202-4ec1-92e7-756c27ff979c": {"__data__": {"id_": "9bfe3fa9-7202-4ec1-92e7-756c27ff979c", "embedding": null, "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8430", "node_type": "4", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "5b01748373734a53c125f2f4b042dad72ef8ae8e56640e5ded6f1d8b4a75764c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0a592b23-6496-4faa-96ed-728cd012d725", "node_type": "1", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "932b9a8f0be947c1bb0468cfee5c5374d5265e6b43a4e1bccee9066e5d3c253e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6fad691f-fdb0-4c32-b6c6-caabf4640cba", "node_type": "1", "metadata": {}, "hash": "78cd1cddc9a3e65043b3dfe3d7ddddfa3045e6447ef07c345594663f90f4f009", "class_name": "RelatedNodeInfo"}}, "text": "It convincingly argues that the earliest \nelement s  of the Is lamic prescrip t iv e \ndiscourse concerning non-Muslim officials \ndid not rest on pre-Islamic foundations \nbut originated in second/eighth- and \nt h i r d / n i n t h - c e n t u r y  I r a q ,  a s  l i t e r a t e \nMuslim elites produced and propagated \ndisapproving parables that were ascribed \nto revered early authorities, specifically the \ncaliphs \u02bfUmar I and \u02bfUmar II. The chapter \ndemonstrates Yarbrough\u2019s command of \nthe early Islamic source material and \ncontext and illustrates the utility of his \nlarger theory of \u201cvalued resources\u201d for \nthinking about the emergence of Islamic \nprescriptive discourses about non-Muslim \nofficials. In addition to showing that the \nmost important proof texts emerged in \na particular time and place, Yarbrough \ntraces how the discourse was shaped by \nspecific individuals, circumstances, and \nconcerns. \n\nChapter 4 (\u201cThe Discourse Comes of Age: \nThe Edicts of the Caliph al-Mutawakkil\u201d) \nprovides a translation, contextualization, \nand detailed analysis of the principal \nprescript (tawq\u012b\u02bf) of the Abbasid caliph \nal-Mutawakkil (r. 232\u201347/847\u201361), which \nYarbrough dates to 236/851. The chapter \nlocates the edict within al-Mutawakkil\u2019s \nbroader strategy to secure his rule and \nstave off challenges to his legitimacy by \nrewarding the detractors of non-Muslim \nofficials. Al-Mutawakkil was the first caliph \nfor whose sweeping directive against \nnon-Muslim officials we have plentiful \nand solid evidence, and Yarbrough\u2019s \ncontextualization and analysis of this \nd o c u m e n t  i l l u s t r a t e s  t h e  m a n n e r  i n \n\nw h i c h  t h e  d i s c o u r s e  w a s  e f f e c t i v e l y \nmobilized by the state itself to articulate \na change in policy. Beyond providing an \ninstructive case study of the intersection \nof prescriptive discourse and notions \nof sovereignty in the premodern Islamic \nworld, this chapter underscores that \nt h e  a r t i c u l a t i o n  a n d  d e p l o y m e n t  o f \nthe prescriptive discourse concerning \nnon-Muslim officials needs to be situated \nwithin the broader context of intra-Muslim \ncompetition and rivalry.\n\nThe next section of the book traces \nt h e  c o n t i n u e d  d e v e l o p m e n t  o f  t h e \nprescriptive discourse about non-Muslim \nofficials by studying its two major aspects: \njuristic and literary. Chapter 5 (\u201cJuristic \nAspects of the Discourse\u201d) illustrates \nthe discourse\u2019s blossoming into a minor \ntheme in juristic works of many kinds \nand demonstrates that these discussions \nwere more historically embedded and \nmore diverse than has been previously \nrecognized. The chapter examines this \ndiversity while observing the development \nof Muslim juristic writings on the issue, \nan investigation that encompasses Sunni \njurisprudence as well as Ib\u0101\u1e0d\u012b and Shi\u02bfi \njuristic thought. Yarbrough shows that the \njuristic writings were motivated not only \nby contemporaneous historical factors but \nalso by the desire to uphold the established \npositions of the authors\u2019 own juristic \ntraditions and to regulate non-Muslim \nofficials within the coherent prescriptive \nsystems that those systems aspired to \ncreate. In addition to cataloging and \nevaluating the various aspects of the juristic \nstrands of the prescriptive discourse, \nthis chapter is particularly valuable for \nits contextualization and analysis of the \nwritings of Ab\u016b al-\u1e24asan al-M\u0101ward\u012b  \n(d. 450/1058) on the issue of non-Muslim", "start_char_idx": 10603, "end_char_idx": 14077, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6fad691f-fdb0-4c32-b6c6-caabf4640cba": {"__data__": {"id_": "6fad691f-fdb0-4c32-b6c6-caabf4640cba", "embedding": null, "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8430", "node_type": "4", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "5b01748373734a53c125f2f4b042dad72ef8ae8e56640e5ded6f1d8b4a75764c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9bfe3fa9-7202-4ec1-92e7-756c27ff979c", "node_type": "1", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "57d295d5732fae01fd869b02b1eb022611e710908a1939cce15ce537b59bc67a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4a7330f6-f707-496f-8efd-2e61aa4daabb", "node_type": "1", "metadata": {}, "hash": "7357a33e66bc3334525ac6b89bbc9f663ee5af388bfa0764c381cd1768a83e16", "class_name": "RelatedNodeInfo"}}, "text": "450/1058) on the issue of non-Muslim \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLuke B. Yarbrough\u2019s Friends of the Emir: Non-Muslim State Officials  \u2022  440\n\nofficials, particularly his argument (in the \nA\u1e25k\u0101m al-sul\u1e6d\u0101niyya) that permitted a \nnon-Muslim to be appointed an executive \nvizier (waz\u012br al-tanf\u012bdh). Throughout the \nchapter, Yarbrough highlights how Muslim \njurists developed diverse rationales for \nlimiting, discouraging, or prohibiting the \nemployment of non-Muslim officials; how \nthese rationales were frequently repeated \nand developed during moments of tension \nwith states or non-Muslim elites; and \nhow jurists sought, above all, to mediate \nbetween their madhhab traditions and \ncontemporary exigencies. \n\nChapter 6 (\u201cLiterary Aspects of the \nDiscourse\u201d) examines the role of rivalry \nand defamation across various genres \nof literature (adab), and in premodern \nIslamic political life more generally, before \nturning to diverse literary representations \nof non-Muslim officials. The chapter points \nout that some of these literary texts shared \nmaterials and themes with juristic strands \nof the discourse. It also sheds important \nlight on the ways in which particular \nrhetorical practices\u2014especially in the \ngenre of counsel literature (na\u1e63\u012b\u1e25a)\u2014\nformed part of a larger set of competitive \npractices deployed by elites in pursuit of \nscarce resources. A work of adab\u2014whether \na chronicle, a biography, a compendium \nof entertaining stories, or a mirror for \nprinces\u2014could deliver a prescription as \nforcefully as a handbook of substantive \nlaw could. The chapter confirms the \nimportance of the various genres of adab \nfor illuminating both the prescriptive \ndiscourse, in particular, and premodern \nIslamic society and politics, in general. \n\n7.  \u02bfUthm\u0101n b. Ibr\u0101h\u012bm al-N\u0101bulus\u012b, The Sword of Ambition: Bureaucratic Rivalry in Medieval Egypt, trans. \nLuke B. Yarbrough (New York: New York University Press, Library of Arabic Literature, 2016).\n\nFollowing this exploration of literary \nsources, chapter 7 (\u201cThe Discourse at \nIts Apogee: The Independent Counsel \nWorks\u201d) focuses on a small cluster of \nworks that were written in the central \nIslamic lands, from Iraq to Egypt, between \nthe twelfth and the fourteenth centuries, \nand that were dedicated entirely to the \nissue of non-Muslim officials. The chapter \nintroduces these works, their authors, and \nthe circumstances of their composition, \ns i t u a t e s  t h e m  w i t h i n  a  l o n g  l i t e r a r y \ntradition, and offers a historical account \no f  t h e  f l o w e r i n g  o f  t h e  p r e s c r i p t i v e \ndiscourses that they contain. As Yarbrough \nmasterfully demonstrates, these works \ncombined numerous earlier elements \nof the discourse\u2014including exegetical, \nliterary, juristic, and historical strands\u2014\nwith components hitherto outside it to \nproduce distinctive polemical amalgams. \nOne of the most interesting and insightful \no f  t h e s e  w o r k s ,  \u02bf U t h m \u0101 n  b .  I b r \u0101 h \u012b m \nal-N\u0101bulus\u012b\u2019s Tajr\u012bd sayf al-himma, has \nbeen recently translated and annotated \nby Yarbrough.7 The chapter shows how \nsuch books were fashioned by Muslim \nlearned elites as tools of competition in \ntheir own pursuit of resources that were \nincreasingly mediated by the Ayyubid and \nMamluk states. Yarbrough also positions \nthese works within a larger social and \npolitical context that was characterized \nby extended conflict among Muslims, \nnon-Muslims, and the state in Egypt;  \nas such, Yarbrough argues, they were \nboth products of, and contributors to, that \nlarger climate of conflict.", "start_char_idx": 14041, "end_char_idx": 17616, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4a7330f6-f707-496f-8efd-2e61aa4daabb": {"__data__": {"id_": "4a7330f6-f707-496f-8efd-2e61aa4daabb", "embedding": null, "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8430", "node_type": "4", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "5b01748373734a53c125f2f4b042dad72ef8ae8e56640e5ded6f1d8b4a75764c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6fad691f-fdb0-4c32-b6c6-caabf4640cba", "node_type": "1", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "417cc0506238f9eb3f0f2f6c7dcd6839391abeb35dbece60f24165f07b491e9e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a74936ae-f2c6-4363-ae29-604bc42932ee", "node_type": "1", "metadata": {}, "hash": "c88d1375da9a874f77b18739cea3bccaf6ec2a9fcbb87f96d3c5d03008fbdd8a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n441  \u2022  MohaMad Ballan\n\nC h a p t e r  8  ( \u201c T h e  D i s c o u r s e  i n \nWider Perspective: Comparisons and \nC o n c l u s i o n s \u201d ) ,  w h i c h  i s  a m o n g  t h e \nmost ambitious parts of the book, looks \nb e y o n d  I s l a m i c  h i s t o r y  t o  m e d i e v a l \nLatin Christendom, particularly Arpad \nHungary, and Yuan China in order to think \ncomparatively about the prescriptive \nd i s c o u r s e .  B e f o r e  p u r s u i n g  t h i s \ncomparative study, however, Yarbrough \nsummarizes his own arguments about the \nIslamic prescriptive discourse concerning \nn o n - M u s l i m  o f f i c i a l s .  A c c o r d i n g  t o \nYarbrough, the four key factors that \nexplain the discourse\u2019s flourishing in \nsome historical settings and its faltering \nin others are \u201c(1) ideological communal \ndiversity in which intercommunal rivalry \nfor prestige has a zero-sum dimension;  \n(2) direct competition for scarce resources \na m o n g  l i t e r a t e  e l i t e s  w h o  b e l o n g  t o \nd i s t i n c t  i d e o l o g i c a l  c o m m u n i t i e s ;  \n( 3 )  e x i s t i n g  e x c l u s i o n a r y  d i s c o u r s e s \nwithin those communities; and (4) access \nto ruling elites who would be expected \nt o  s y m p a t h i z e  w i t h  e x p r e s s i o n s  o f \ndiscontent\u201d (p. 263). Yarbrough finds all \nfour of his criteria\u2014ideological diversity, \ndirect competition for scarce resources, \ntraditions of exclusionary rhetoric, and \nthe receptivity of ruling elites\u2014present \nin Arpad Hungary, but he nonetheless \ndetermines the Latin Christian discourse \nto be substantially different in both form \nand substance. Examining the case of \nYuan China, Yarbrough concludes that \nno exclusionary discourse surrounding \noutsider-officials as such was generated, \nd e s p i t e  t h e  e x i s t e n c e  o f  o s t e n s i b l y \nsimilar circumstances. Although each of \nthe three cases had distinctive features, \nt h e  c h a p t e r  a r g u e s  t h a t  t h e  I s l a m i c \ndiscourse is unrivaled in its thematic and \n\nintertextual continuity and coherence, its \nsophistication, and its sheer magnitude.  \nAs a possible explanation, Yarbrough offers \nthe peculiar evolving relationship between \n\u201cpostclassical\u201d Islamic state power and \nauthority, which he contrasts with the \npersistent salience of exclusive communal \naffiliation that was shared by rulers and \nlearned elites in the case of China, and the \nseparation of moral authority and political \npower in the case of late medieval Europe. \nWhile the reader may take issue with some \nof Yarbrough\u2019s particular choices and \nbroader conclusions in this chapter, his \ncomparative approach is to be commended \nfor its integration of the Islamic world into \na larger conversation about the interplay \nbetween prescriptive discourses, notions \nof sovereignty, and practices of politics \nacross late medieval Eurasia. The book \nconcludes with chapter 9 (\u201cAfterword: The \nDiscourse to the Nineteenth Century\u201d), \nwhich provides some observations on the \nafterlives of the prescriptive discourse \nin the nineteenth-century Middle East, \nindicating the ways in which it survived in \nattenuated form under the Ottomans.", "start_char_idx": 17620, "end_char_idx": 20839, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a74936ae-f2c6-4363-ae29-604bc42932ee": {"__data__": {"id_": "a74936ae-f2c6-4363-ae29-604bc42932ee", "embedding": null, "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8430", "node_type": "4", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "5b01748373734a53c125f2f4b042dad72ef8ae8e56640e5ded6f1d8b4a75764c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4a7330f6-f707-496f-8efd-2e61aa4daabb", "node_type": "1", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "de415fde1c60d7f8fd42d402f3316a6d6ab36916dde08664bc40104cd1234e95", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "17993002-2f2a-484b-8b6f-107593f13f06", "node_type": "1", "metadata": {}, "hash": "502e33474a42a9c1d95de34cf71c876e33bb17fd7914141a82b934d0c94b2995", "class_name": "RelatedNodeInfo"}}, "text": "Friends of the Emir is a groundbreaking \nwork. Its original and innovative approach \nto the topic of non-Muslim officials in \npremodern Islamic states is underpinned \nby a robust theoretical and methodological \nframework; command of a vast array \nof sources across regions, time periods, \nlanguages, and genres; and a commitment \nto both interdisciplinarity and comparative \napproaches. The book paves the way for a \nnuanced understanding of governance in \nthe medieval Islamic world that seeks to \nencompass normative juristic discourses, \ntheories of sovereignty, and the practice \nof politics. Yarbrough has produced a \nremarkable account of the emergence and \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nLuke B. Yarbrough\u2019s Friends of the Emir: Non-Muslim State Officials  \u2022  442\n\ndissemination of prescriptive discourses \nabout non-Muslim officials at the fraught \nn e x u s  o f  I s l a m i c  a u t h o r i t y ,  t e x t u a l \nproduction, state power, and communal \ndifference. By demonstrating that the \nprescriptive discourse was the contingent, \ncumulative creation of particular historical \nactors rather than an ahistorical, indelible \nfeature of Islam, Friends of the Emir \nreorients our view of how non-Muslims \nparticipated in premodern Islamic politics. \nYarbrough\u2019s most significant contribution \nis to historicize the surviving textual \nevidence of that prescriptive discourse \nby situating it not within understandings \no f  \u201c d h i m m \u012b  l a w \u201d  o r  \u201c I s l a m i c  l e g a l \nnorms\u201d but within the dynamic social, \np o l i t i c a l ,  a n d  i d e o l o g i c a l  c o n t e x t  o f \nprofessional rivalry and competition over \nresources. The development and notion \nof valued resources, which historicizes \na n d  c o n t e x t u a l i z e s  t h e  e m e r g e n c e \no f  p r e s c r i p t i v e  d i s c o u r s e s ,  s e r v e s  t o \nreintegrate Islamic history into broader \nconversations about the transformation \nof society and politics across premodern \nEurasia.\n\nEven though there is much that is \nlaudable about the book in terms of its \nc o m p r e h e n s i v e n e s s ,  o r i g i n a l i t y ,  a n d \ninterdisciplinary approach, this reviewer \nwas hoping to learn more about the \ndifferent ways in which women and gender \nfigured in the larger discourses about \nnon-Muslim officials. Since exclusionary \ndiscourses directed against female counsel \nand intimates\u2014whose number would \nhave included a significant proportion \nof non-Muslims, especially in the royal \ncourts\u2014were also widespread during this \nperiod, it would have been useful for the \nauthor to have engaged more directly with \n this question. The book would also have \n\nbeen strengthened by an elaboration on \nthe notion of \u201cfriendship\u201d as articulated \nand discussed within the prescriptive \ndiscourse concerning non-Muslim officials \nin the premodern Islamic world. Yarbrough \nindicates that \u201cdirect service to rulers \n. . . frequently assumed a personal rather \nthan official quality\u201d (p. 29), but a more \nelaborate discussion of this distinction \nwould have been helpful, especially as it \nwould have underscored the importance \nof personal access to and intimate bonds \nof affinity with the ruler as yet another \n\u201cvalued resource\u201d to be pursued. Indeed, \nthe very title of the book, Friends of the \nEmir, alludes to the importance of the \npersonal bonds between the king and his \nsubordinates, which led this reviewer \nto expect a sustained discussion of the \ni m p l i c a t i o n s  o f  f r i e n d s h i p ,  b o n d s  o f \nobligation, and intimacy within a royal \ncontext.", "start_char_idx": 20841, "end_char_idx": 24422, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "17993002-2f2a-484b-8b6f-107593f13f06": {"__data__": {"id_": "17993002-2f2a-484b-8b6f-107593f13f06", "embedding": null, "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8430", "node_type": "4", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "5b01748373734a53c125f2f4b042dad72ef8ae8e56640e5ded6f1d8b4a75764c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a74936ae-f2c6-4363-ae29-604bc42932ee", "node_type": "1", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "4079eada0231cdca972f3c62988359654f65701b815ba143d014afd8a2a9690f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d7cbfbe4-b38f-40b1-8fe8-98948170721c", "node_type": "1", "metadata": {}, "hash": "06d13f95323c3a14b228949c1d1f7027814a1b3de4e0ab92cd8762b7c938a55a", "class_name": "RelatedNodeInfo"}}, "text": "Although there is already an \ne x t e n s i v e  b o d y  o f  l i t e r a t u r e  o n  t h i s \nquestion in the case of Latin Christendom, \nit awaits further exploration in the context \nof the medieval Islamic world. \n\nT h e s e  a r e  m i n o r  q u i b b l e s  w i t h \na n  o t h e r w i s e  c o m p r e h e n s i v e  a n d \npathbreaking book, which will provoke \nnumerous conversations among scholars \nof history, literature, and Islamic studies. \nFriends of the Emir is an original piece of \nscholarship that is thoroughly researched \nand beautifully written. It will be useful for \nanyone seeking to think critically about \nthe relationship between Muslim learned \nelites and state power, the historical \ndevelopment of prescriptive thought, \nand the manner in which discourses of \nsovereignty and political practice were \ndeeply intertwined in the medieval Islamic \nworld.", "start_char_idx": 24423, "end_char_idx": 25308, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d7cbfbe4-b38f-40b1-8fe8-98948170721c": {"__data__": {"id_": "d7cbfbe4-b38f-40b1-8fe8-98948170721c", "embedding": null, "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8431", "node_type": "4", "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "hash": "2e817016f8fcc4ce50a60d846af3b5d22d0f9dad050868d666ed27389a5b5073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "17993002-2f2a-484b-8b6f-107593f13f06", "node_type": "1", "metadata": {"identifier": "alusur-8430", "author": "Ballan, Mohamad", "title": "Luke B. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought", "date": "2020-10-01", "file": "alusur-8430.pdf"}, "hash": "3ba12e9868b6c60d951c7cdc8c795ab4cce8f46f6fa492c9fb370a3515d4ccb2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b41562ed-bfe7-4a56-acf5-0eb4b52c2acd", "node_type": "1", "metadata": {}, "hash": "2e32c0ed7d91df11d13b91e32b2c457d99530f62af310a3afac8773cc5869460", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 443-447\n\nBook Review\n\nOne of the most important extant agricult ural treatises  from  t he m i d d l e  I s l a m i c  e r a  i s  B u g h y a t \nal-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-\nray\u0101\u1e25in by the sixth Yemeni Rasulid \nsultan, al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b \n(d. 788/1376). There are five known extant \ncopies of this text, although none from the \nRasulid era itself, apart from an abridged \nversion by the author.1 Attention was first \ndrawn to the treatise by Max Meyerhof \nin the Bulletin de l\u2019Institut d\u2019\u00c9gypte in \n1943.2 He translated the title as L\u2019objet des \nd\u00e9sirs des agriculteurs au sujet des arbres \nfruitiers et des plantes odorif\u00e9rantes.  \nHis description of the manuscript was based \non a 1931 copy of an undated manuscript \n\n1.  This is published in D. M. Varisco and G. R. Smith, eds., The Manuscript of al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \n\u02bfAl\u012b b. D\u0101\u02be\u016bd b. Y\u016bsuf b. \u02bfUmar b. \u02bfAl\u012b ibn Ras\u016bl: A Medieval Arabic Anthology from the Yemen (Warminster, UK: \nAris and Phillips for the E. J. W. Gibb Memorial Trust, 1989), 206\u2013211.\n\n2.  Max Meyerhof, \u201cSur un trait\u00e9 d\u2019agriculture compos\u00e9 par un sultan y\u00e9m\u00e9nite du XIVe si\u00e8cle.\u201d Bulletin de \nl\u2019Institut d\u2019\u00c9gypte 25 (1943): 55\u201363; 26 (1944): 51\u201365.\n\n3.  https://archives.collections.ed.ac.uk/repositories/2/resources/537.\n\n(Zir\u0101\u02bfa 155) in D\u0101r al-Kutub al-Mi\u1e63riyya; \nat the time, the copy had been sent outside \nthe library for its safety during the war.  \nI n  1 9 5 3 \u2013 5 4 ,  R .  B .  S e r j e a n t  c o p i e d  a \nmanuscript of the text that was made \navailable to him by a certain Shaykh \nMu\u1e25ammad b. A\u1e25mad al-Sh\u0101\u1e6dir\u012b in Tarim. \nT h e  T a r i m  t e x t ,  n o w  n o t  a c c o u n t e d \nfor, had itself been copied in 1197/1782. \nSerjeant\u2019s transcription is housed with \nhis papers at the University of Edin-\nburgh.3 The oldest surviving manuscript \nis in the Ahmet III library (A. 2432, fols. \n177v\u2013225r) in Istanbul. There is also a \ncopy in the Western library of the Great \nMosque in Sanaa (Zir\u0101\u02bfa 1), which was \ncopied in 1362/1943, although it wrongly \n\nAl-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, \nBughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn.", "start_char_idx": 47, "end_char_idx": 2227, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b41562ed-bfe7-4a56-acf5-0eb4b52c2acd": {"__data__": {"id_": "b41562ed-bfe7-4a56-acf5-0eb4b52c2acd", "embedding": null, "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8431", "node_type": "4", "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "hash": "2e817016f8fcc4ce50a60d846af3b5d22d0f9dad050868d666ed27389a5b5073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d7cbfbe4-b38f-40b1-8fe8-98948170721c", "node_type": "1", "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "hash": "ed91b37d688b500d5a84252b2d3bc5bcc11ba3d0685992a008a5a1ce7cf3d83c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "911242ef-815e-494d-86af-a68c670f9efb", "node_type": "1", "metadata": {}, "hash": "154934ddf5b5c64dde05f2d6000ec7aa01668c0a17901e3011518e4c44f8b9b9", "class_name": "RelatedNodeInfo"}}, "text": "Edited by Kh\u0101lid Khalf\u0101n b. N\u0101\u1e63ir al-Wah\u012bb\u012b (Damascus: \nD\u0101r al-Farqad, 2016), 2 vols., 1199 pp., 6 b/w images, map, \n\nindices. Price: $30 (cloth).\n\nDaniel Martin Varisco \nInstitute for Advanced Study, Princeton\n\n(dmvarisco@gmail.com)\n\n\u00a9 2020 Daniel Martin Varisco. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:dmvarisco%40gmail.com?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n444  \u2022  Daniel Martin Varisco\n\nattributes the text to al-Malik Ya\u1e25y\u0101  \nb. Ism\u0101\u02bf\u012bl al-Ghass\u0101n\u012b. None of these copies \nappears to be complete.\n\nThe editor of the present edition, Dr. \nKh\u0101lid al-Wah\u012bb\u012b, is Omani and the son of a \nformer minister in the Omani government. \nDuring 2005\u20136 he visited D\u0101r al-Kutub in \nCairo and examined two manuscript copies \nof the text as well as microfilms of the \ncopy in the Western Library of the Great \nMosque and of the earliest manuscript \nin the Ahmet III library. The edition of \nal-Wah\u012bb\u012b is an important contribution \nto the study of Islamic-era agriculture for \nseveral reasons. This is the first publication \nof the Bughyat al-fall\u0101\u1e25\u012bn, based on four \nmanuscripts. Variations between the \nmanuscripts are noted in the extensive \nfootnotes. The editor provides a discussion \no f  p r e v i o u s  r e s e a r c h  b y  M e y e r h o f , \nSerjeant,4 myself,5 Ya\u1e25y\u0101 al-\u02bfAns\u012b,6 and \n\u02bfAbd al-W\u0101\u1e25id al-Kh\u0101mir\u012b7 (pp. 17\u201321). \nDrawing on al-Kh\u0101mir\u012b and the Yemeni \nchronicles, he provides a biography of \n\n4.  R. B. Serjeant, \u201cThe Cultivation of Cereals in Medieval Yemen,\u201d Arabian Studies 1 (1974): 25\u201374; idem, \n\u201cAgriculture and Horticulture: Some Cultural Interchanges of the Medieval Arabs and Europe,\u201d in Oriente e \nOccidente nel medioevo, Filosofia e Scienze, 535\u2013548 (Rome: Accademia nazionale dei Lincei, 1971).\n\n5.", "start_char_idx": 2229, "end_char_idx": 4268, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "911242ef-815e-494d-86af-a68c670f9efb": {"__data__": {"id_": "911242ef-815e-494d-86af-a68c670f9efb", "embedding": null, "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8431", "node_type": "4", "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "hash": "2e817016f8fcc4ce50a60d846af3b5d22d0f9dad050868d666ed27389a5b5073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b41562ed-bfe7-4a56-acf5-0eb4b52c2acd", "node_type": "1", "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "hash": "89542730f6c662ed9130ccba47f63f89815dd304e924fffed0f6f3bd3017c002", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dac0bbdd-0278-4301-87c6-4d4ed5ff046e", "node_type": "1", "metadata": {}, "hash": "a101d6c4516c03d7dec0868f929be3d912403dea761050018487c50b3a6b3a84", "class_name": "RelatedNodeInfo"}}, "text": "5.  D. M. Varisco, Medieval Folk Astronomy and Agriculture in Arabia and the Yemen (Aldershot: Variorum, \n1997); idem, \u201cWater Sources and Traditional Irrigation in Yemen,\u201d New Arabian Studies 3 (1996): 238\u201383; \nidem, \u201cAn Anonymous 14th Century Almanac from Rasulid Yemen,\u201d Zeitschrift f\u00fcr Geschichte der Arabisch-\nIslamischen Wissenschaften 9 (1994): 195\u2013228; idem, Medieval Agriculture and Islamic Science: The Almanac \nof a Yemeni Sultan (Seattle: University of Washington Press, 1994); idem, \u201cA Royal Crop Register from Rasulid \nYemen,\u201d Journal of the Economic and Social History of the Orient 34 (1991): 1\u201322; idem, \u201cMedieval Agricultural \nTexts from Rasulid Yemen,\u201d Manuscripts of the Middle East 4 (1989): 150\u2013154; idem, \u201cThe Production of Sorghum \n(Dhurah) in Highland Yemen,\u201d Arabian Studies 7 (1985): 53\u201388; idem, \u201cSayl and Ghayl: The Ecology of Water \nAllocation in Yemen,\u201d Human Ecology 11 (1983): 365\u2013383.\n\n6.  Ya\u1e25y\u0101 al-\u02bfAns\u012b, al-Tur\u0101th al-zir\u0101\u02bf\u012b wa-ma\u02bf\u0101rifuhu f\u012b al-Yaman (Sanaa: American Institute for Yemeni Studies, \n2008); al-Maw\u0101q\u012bt al-zir\u0101\u02bfiyya f\u012b al-Yaman (Sanaa: American Institute for Yemeni Studies, 2006); al-Ma\u02bf\u0101lim \nal-zir\u0101\u02bfiyya f\u012b al-Yaman (Sanaa: American Institute for Yemeni Studies and Centre fran\u00e7ais d\u2019arch\u00e9ologie et de \nsciences sociales, 2004). Al-\u02bfAns\u012b discusses contemporary knowledge of agriculture in Yemen, but not that of \nthe Rasulid era.\n\n7.  \u02bfAbd al-W\u0101\u1e25id al-Kh\u0101mir\u012b edited a biographical text of al-Af\u1e0dal al-\u02bfAbb\u0101s: al-\u02bfA\u1e6d\u0101y\u0101 al-saniyya wa-l-\nmaw\u0101hib al-haniyya f\u012b al-man\u0101qib al-Yamaniyya (Sanaa: Wiz\u0101rat al-Thaq\u0101fa wa-l-Siy\u0101\u1e25a, 2004).\n\nal-Af\u1e0dal, including the books ascribed to \nthe sultan (pp. 24\u201336). He describes the four \nmanuscripts he consulted in Cairo, with a \nsummary of their contents (pp. 37\u201361), and \nhe identifies the sources used or quoted \nby al-Af\u1e0dal in his treatise (pp. 62\u201395).  \nThe edition is followed by a bibliography \nof references (pp. 1119\u201334) and very useful \nindexes (pp. 1135\u201399) on a range of topics: \nnames of tribes and peoples; place-names; \nplants and the diseases and pests that \nafflict them; animals and the diseases and \npests that afflict them; stars and lunar \nstations (anw\u0101\u02be); seasons and almanac lore; \nsoils and agricultural land; water sources; \nseeds, seedlings, and plantings; harvest, \nstorage and ripening; pruning and grafting \nof trees; human diseases and cures; books \nmentioned in the text; cultural terms; \nagricultural tools; and terms of measure.\n\nT h e  p r i m a r y  v a l u e  o f  B u g h y a t \nal-fall\u0101\u1e25\u012bn lies in the information it yields \non agriculture in Yemen. Al-Af\u1e0dal provides \ns o m e  d e t a i l s  o f  h i s  o w n  b u t  m a i n l y", "start_char_idx": 4266, "end_char_idx": 6920, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dac0bbdd-0278-4301-87c6-4d4ed5ff046e": {"__data__": {"id_": "dac0bbdd-0278-4301-87c6-4d4ed5ff046e", "embedding": null, "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8431", "node_type": "4", "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "hash": "2e817016f8fcc4ce50a60d846af3b5d22d0f9dad050868d666ed27389a5b5073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "911242ef-815e-494d-86af-a68c670f9efb", "node_type": "1", "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "hash": "e7c0bdae3dc0f58c4ab3c97c6f1c0eacd2031d29ef6505818bdce5e03b1f6ea3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "08902909-df58-45b4-85f1-e84bcafc7af9", "node_type": "1", "metadata": {}, "hash": "8564ef8526ecfae9b9d6668179422b581bf6a43c158b7905d5b3c4a43389e0e1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAl-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b\u2019s Bughyat al-fall\u0101\u1e25\u012bn  \u2022  445\n\nrelies on two earlier Yemeni sources: \nMil\u1e25 al-mal\u0101\u1e25a f\u012b ma\u02bfrifat al-fil\u0101\u1e25a 8 of \nal-Malik al-Ashraf \u02bfUmar (d. 696/1296) \nand al-Ish\u0101ra f\u012b al-\u02bfim\u0101ra of his father, \nal-Malik al-Muj\u0101hid \u02bfAl\u012b (d. 764/1362).  \nTwo known copies of Mil\u1e25 al-mal\u0101\u1e25a exist: \none published by Mu\u1e25ammad J\u0101zim and \nthe other acquired by Eduard Glaser in the \nlate nineteenth century.9 Mixed in with \ndetails on Yemen is information taken \nfrom three well-known texts that have \nreceived previous attention. These are \nthe tenth-century al-Fil\u0101\u1e25a al-Naba\u1e6diyya \nattributed to Ibn Wa\u1e25shiyya and translated \nfrom the Syriac, the Arabic translation \nof the Byzantine al-Fil\u0101\u1e25a al-R\u016bmiyya of \nQus\u1e6d\u016bs (Cassiano Basso Scolastico) of the \nsixth\u2013seventh century, and the eleventh-\ncentury al-Fil\u0101\u1e25a of the Andalusian Ibn \nBa\u1e63\u1e63\u0101l. A few other non-Yemeni sources \nare also used. Given that these non-Yemeni \nsources exist and have been published, \nthe principal contribution of Bughyat \nal-fall\u0101\u1e25\u012bn is the Yemeni material. There \nexist a number of other Yemeni sources \nwith relevant information on Yemeni \nagriculture, but these have largely been \nignored by the editor.10\n\nThe editor has chosen to compare the \ntwo texts in D\u0101r al-Kutub, the earliest one \nin the Ahmet III library and the very late \ncopy in Sanaa. It is clear from his footnotes \nthat the most trustworthy witness is \nCairo\u2019s Zir\u0101\u02bfa 155. There is no colophon \n\n8.  Meyerhof transliterated the first word as mil\u1e25, which I follow. J\u0101zim prefers mula\u1e25, but both have similar \nmeanings. Lacking an original text, it is difficult to determine which term al-Ashraf used.\n\n9.  Mu\u1e25ammad J\u0101zim, \u201cKit\u0101b Mul\u0101\u1e25 al-mal\u0101\u1e25a f\u012b ma\u02bfrifat al-fil\u0101\u1e25a,\u201d al-Ikl\u012bl 3, no. 1 (1985): 170\u2013207. J\u0101zim \ncopied an incomplete text copied in Yemen after 1172/1758. The edition by \u02bf Abd All\u0101h al-Muj\u0101hid, Mil\u1e25 al-mil\u0101\u1e25a \nfi ma\u02bfrifat al-fil\u0101\u1e25a (Damascus: D\u0101r al-Fikr, 1987), was copied from J\u0101zim\u2019s handwritten transcription and should \nbe avoided. The Glaser manuscript (no. 247) is in Vienna. I am preparing a translation of this text based on the \ntwo extant copies and quoted excerpts in Bughyat al-fall\u0101\u1e25\u012bn.\n\n10.  See the list in my \u201cMedieval Agricultural Texts,\u201d updated online at http://filaha.org/medieval_\nagricultural.html.\n\nand the writing does not look Rasulid, but \nthere is a marginal note in this manuscript \nwith the date 1131 AH (1718\u201319 CE).", "start_char_idx": 6925, "end_char_idx": 9395, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "08902909-df58-45b4-85f1-e84bcafc7af9": {"__data__": {"id_": "08902909-df58-45b4-85f1-e84bcafc7af9", "embedding": null, "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8431", "node_type": "4", "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "hash": "2e817016f8fcc4ce50a60d846af3b5d22d0f9dad050868d666ed27389a5b5073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dac0bbdd-0278-4301-87c6-4d4ed5ff046e", "node_type": "1", "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "hash": "7a7ae71400d3dd89749793a5e7971acae16cd4a3787f52de1d7f7b6429153b76", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1d1d3310-0ae8-491b-8ad3-f02053131320", "node_type": "1", "metadata": {}, "hash": "5201f3bcd1e69a77dd1cdf13352304c32eb518d316283267ba3db64d12248a43", "class_name": "RelatedNodeInfo"}}, "text": "This \nnote appears to have been added by a \nlater hand, given that it refers to a group \nof scholars from Mocha who came to \nShaykh A\u1e25mad b. \u02bf\u012as\u0101 al-Wal\u012bd\u012b, referred \nto as a father in the note, regarding seeds \nfor the clove (qaranful) plant. Al-Wah\u012bb\u012b  \n(p. 39) assumes this is the approximate \ndate of the manuscript, but the note \nappears to have been made by someone \nwho owned the manuscript rather than at \nthe time of its copying. There are relatively \nfew comments in the margins. Some \nappear to be corrections to the text, but \nothers add information, often about the \nTih\u0101ma region. Regardless of the date of \nthe manuscript\u2019s copying, it is the second-\noldest manuscript surviving thus far.  \nThe copy made of this text in 1931 is \nuseless, since we have the original from \nwhich it was copied. Similarly, the very \nlate Sanaa manuscript is of little value \nbecause it is poorly written and contains \nnumerous errors, extending even to the \nname of the author.\n\nAlthough al-Wah\u012bb\u012b suggests that the \nmanuscript preserved in the Ahmet III \nlibrary in Istanbul was copied by \u02bfAl\u012b  \nb. \u02bfAmr al-Q\u0101dir\u012b in 868 AH (1463\u201364 CE),  \nI  a m  n o t  s u r e  w h e r e  h e  f o u n d  t h i s \nvery early date. When I examined the \nmanuscript in Istanbul in 1983, I noted \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n446  \u2022  Daniel Martin Varisco\n\nthat it was copied by a Kurd in 1001/1592. \nRegardless of the date, it remains the oldest \ncopy known, although the author\u2019s name \nand the book\u2019s title are missing. It is not \nclear how a Yemeni manuscript could have \nbeen copied in Istanbul in the fifteenth \ncentury, since the Rasulid dynasty ended \nin 1454 and the earliest invasion of Yemen \nby the Ottomans took place in 1538. Thus \nfar no original Yemeni copy of the text has \nbeen found in Turkey. Ahmet III lived at \nthe start of the eighteenth century, when \nthe Cairo copy was made. It is bound with a \ncopy of the Byzantine al-Fil\u0101\u1e25a al-R\u016bmiyya. \nUnfortunately, the text is full of errors and \nwas clearly copied by someone who had \nlittle knowledge of Yemen. It is interesting \nto note that both the Ahmet III copy and \nthe main Cairo copy are incomplete and \nend at almost the same point. The Ahmet \nIII copy ends with a discussion of the seven \nclimes, about three lines longer than the \nCairo copy. The two later copies also do \nnot go beyond this point. This suggests \nthat the original text may in fact not have \nbeen finished. It is also possible that the \nagricultural text of sixteen chapters was \ncompleted, since the last section on the \nseven climes is not listed in the contents \nand is referred to in the text as a f\u0101\u02beida. \n\nWe have no information on the original \nmanuscript, but there must have been a \nvery early copy, most probably a Rasulid \none, that was taken to Istanbul for the \ncopy made there. The Cairo copy was \nclearly written in Yemen, although it is \nnot clear when it arrived in Cairo. The \nfact that there are more recent copies in \nTarim and Sanaa indicates that there must \nbe an earlier copy, or more than one in \nYemen, unless it has been destroyed. Given \nthat many manuscripts are still found in \nprivate Yemeni libraries, with some now \n\nsold to wealthy individuals in neighboring \nstates, other copies of Bughyat al-fall\u0101\u1e25\u012bn \nmay yet surface.", "start_char_idx": 9396, "end_char_idx": 12678, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1d1d3310-0ae8-491b-8ad3-f02053131320": {"__data__": {"id_": "1d1d3310-0ae8-491b-8ad3-f02053131320", "embedding": null, "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8431", "node_type": "4", "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "hash": "2e817016f8fcc4ce50a60d846af3b5d22d0f9dad050868d666ed27389a5b5073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "08902909-df58-45b4-85f1-e84bcafc7af9", "node_type": "1", "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "hash": "c2044b914cc2918ce886c89ae6e5e5a9cf6c9a994d8d22d40d9bc0df7c4117e6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8773deb1-27a1-4565-8478-5f8c5645a3f6", "node_type": "1", "metadata": {}, "hash": "cae6bf7c5f8a6077931dbd5738f24af778f49b88b2f35fff8b32eeb2963ace34", "class_name": "RelatedNodeInfo"}}, "text": "Given the effort put into this edition,  \nit is unfortunate that the editor has a limited \nknowledge of Rasulid Yemen and the \nhistory of Yemeni agriculture in general. \nOne of the glaring errors is misidentifying \nthe author of Mil\u1e25 al-mal\u0101\u1e25a, whom he \nelsewhere recognizes as al-Ashraf (p. 77), \nas al-Malik al-Mu\u1e93affar in a footnote on  \np. 193, note 3. The problem is that al-Af\u1e0dal \nis using the term jadd here as an honorific \nfor his father\u2019s uncle, not to denote \nhis literal grandfather. In describing \nal-Ashraf\u2019s book, al-Af\u1e0dal calls the author \nhis jadd (p. 100), but al-Af\u1e0dal\u2019s grandfather \nwas al-Malik al-Mu\u02beayyad D\u0101w\u016bd, the \nbrother of al-Ashraf. In the passage on  \np. 193 the reference is to the jadd of his \nfather, called the khal\u012bfa, but the author \nof Mil\u1e25 al-mal\u0101\u1e25a is not his father\u2019s \ngrandfather. The same problem occurs \no n  p .  1 9 4 ,  n o t e  7 ,  w h e r e  a l - W a h \u012b b \u012b \nassumes the quotation is from al-Malik \nal-Mu\u02beayyad when it is from al-Ashraf.  \nI suspect that al-Af\u1e0dal is quoting his \nfather about al-Ashraf here, since this is \nthe usual formula used. On p. 199, note 16, \nal-Wah\u012bb\u012b misidentifies the star called kalb \nin Egypt as the lunar station \u02bfaww\u0101\u02be, but \nthe reference is to the summer rising of \nSirius, a famous marker in ancient Egypt.  \nThe substitution of qitt\u0101\u02be (p. 203) for the \nsnake cucumber (qithth\u0101\u02be) is probably \na printing error. The list of non-Arabic \nreferences has a number of errors and \nindicates that the editor did not have \naccess to Western commentaries on the \nnon-Yemeni texts quoted by al-Af\u1e0dal. \n\nA comparison of this published edition \nto the Cairo manuscript reveals a few \ninstances in which the latter has been", "start_char_idx": 12681, "end_char_idx": 14376, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8773deb1-27a1-4565-8478-5f8c5645a3f6": {"__data__": {"id_": "8773deb1-27a1-4565-8478-5f8c5645a3f6", "embedding": null, "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8431", "node_type": "4", "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "hash": "2e817016f8fcc4ce50a60d846af3b5d22d0f9dad050868d666ed27389a5b5073", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1d1d3310-0ae8-491b-8ad3-f02053131320", "node_type": "1", "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "hash": "2e1a40b7bff66ffdbffd52699c96dde7e272e32d038553269cab6936cd439bf1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2a829b09-7e35-4f74-bb5a-f5bd8da0e1f2", "node_type": "1", "metadata": {}, "hash": "9b633c7163eb399481e8df18146544a80529d1dfce892eda6708f8decc4f5e3a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nAl-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b\u2019s Bughyat al-fall\u0101\u1e25\u012bn  \u2022  447\n\nmisread. On p. 185, line 1, al-Wah\u012bb\u012b \nchooses Nayr\u016bz rather than what is clearly \nbuz\u016br in the Cairo manuscript. The word \ncannot be Nayr\u016bz because it refers to \nsummer rather than spring and other parts \nof the text note that this is the season \nwhen seeds appear. The Himyaritic month \nname for February is Dh\u016b Dith\u0101\u02be and not \nDh\u016b al-Dhay\u0101 (p. 190), although none of \nthe copies gives the proper spelling. On  \np. 192 the word ay\u1e0dan is left out. On p. 193 \nal-Wah\u012bb\u012b misreads the Cairo manuscript, \nwhich I read as ta\u1e6dammu rather than \nya\u1e0dummu; the verb ta\u1e6dammu is used in \nthe text of Ibn al-Wa\u1e25shiyya.11 I suspect \nthat the reference on p. 198, line 4, is to \ngrapevines in the village of al-Jan\u0101t, as in \nthe Cairo manuscript, rather than al-jib\u0101l. \nOn p. 327, al-Wah\u012bb\u012b misreads saw\u0101q\u012b \n(water channels) as saw\u0101lif. On p. 413, \nline 6, after the coastal plant name al-\u02bfrhf \n\n11.  Ibn Wa\u1e25shiyya, L\u2019agriculture Nabat\u00e9enne = al-Fil\u0101\u1e25a al-Naba\u1e6diyya, ed. Toufic Fahd, 3 vols. (Damascus: \nInstitut fran\u00e7ais d\u2019\u00e9tudes arabes de Damas, 1995), 2:944.\n\nfor mul\u016bkhiyya, he drops from the Cairo \nmanuscript the phrase wa-f\u012b al-\u1e6caraf\u0101t/\nal-\u1e6caraq\u0101t (?), which appears to be the \nterm for a region.\n\nIn sum, this is a valuable resource on \na very important fourteenth-century \nYemeni text, although it has a number \nof annoying errors and misreadings.  \nT h e  o n l y  m a n u s c r i p t  c o p i e s  w o r t h \nexamining are the Cairo and Ahmet III \nones, given the numerous errors in the \ntwo later copies, so it is not clear why the \neditor bothered with the latter. He also \ndid not have access to Serjeant\u2019s copy \nof the Tarim manuscript, although this \nis archived in Edinburgh. Since the two \nvolumes were published in Damascus, they \nwill be difficult to access for most scholars. \nHowever, anyone interested in agriculture \nduring the Mamluk and Rasulid eras should \nsecure a copy of them.", "start_char_idx": 14381, "end_char_idx": 16388, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2a829b09-7e35-4f74-bb5a-f5bd8da0e1f2": {"__data__": {"id_": "2a829b09-7e35-4f74-bb5a-f5bd8da0e1f2", "embedding": null, "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8432", "node_type": "4", "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "hash": "9cbe755500f75168b0536da6a4a1e6bf57d936c0b9cd60ed7459909d16932858", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8773deb1-27a1-4565-8478-5f8c5645a3f6", "node_type": "1", "metadata": {"identifier": "alusur-8431", "author": "Varisco, Daniel", "title": "Al-Malik al-Af\u1e0dal al-\u02bfAbb\u0101s b. \u02bfAl\u012b b. D\u0101w\u016bd al-Ras\u016bl\u012b, Bughyat al-fall\u0101\u1e25\u012bn f\u012b al-ashj\u0101r al-muthmira wa-l-ray\u0101\u1e25\u012bn", "date": "2020-10-01", "file": "alusur-8431.pdf"}, "hash": "df111b6a3c3bd9e2456f3a3c249ce57f7b2031a8885d89ca08a8504343257ab7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cf8b15cd-b19f-4861-9ecb-b66e5ac7f02e", "node_type": "1", "metadata": {}, "hash": "e550bf840f21c62281ae5b6d4e37169fb49ea447ad1a37adbb1994b793ef2acc", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 448-453\n\nBook Review\n\nTwenty-two years after his death, the visionary work of Jean Aubin is an enduring source of inspiration \nfor scholars working on medieval Iran.  \nFor this reason alone, the publication of \nthis volume is to be welcomed. Prepared \nby his student Denise Aigle, it contains \nseventeen of Aubin\u2019s articles on the \nsubject, published between 1959 and 1991. \n\nWho was Jean Aubin? In the article on \n\u1e24asan J\u016br\u012b, the improbable leader of the \nSarbedar movement in fourteenth-century \nKhurasan, Aubin notes that \u201che did not like \nto parade himself in front of the public.  \nHe conducted his preaching in secret\u201d  \n(p. 308). No doubt Aubin felt an affinity with \nhis subject. He discouraged the preparation \nof any Festschrift to honor his work, going  \n \n\n1.  See Jean Calmard and Jacqueline Calmard, \u201cJean Aubin 1927\u20131998,\u201d Studia Iranica 27 (1998): 9\u201314, at 9. It \nseems that no one has dared to violate the prohibition in or outside of France. \n\n2.  Aubin\u2019s source editions include biographies (in 1954: sayyids of fifteenth-century Bam; in 1956: Sh\u0101h \nNi\u02bfmat All\u0101h Wal\u012b) as well as chronicles (in 1957: the Timurid chronicle Muntakhab al-taw\u0101r\u012bkh-i Mu\u02bf\u012bn\u012b). \n\nso far as to prohibit his colleagues from \nwriting his obituary after his death.1\n\nBorn to a family of printers in rural \nFrance, with no particular predisposition \nto dedicate a large part of his life to Iran, \nAubin was twenty-two years old when \nhe left for Tehran immediately after \ngraduating from the \u00c9cole des langues \norientales in Paris with a degree in Persian. \nOver a period of roughly six years (1949\u2013\n55), he was in contact with luminaries \nsuch as Said Nafisi and M.T. Danishpazhuh, \ntraveled extensively inside the country, \nand worked directly with unexploited \nmanuscripts. It was during this stint in Iran \nthat he prepared his editions of important \nsources for Timurid history, which at the \ntime was something of a poor relation in \nthe field of medieval Iranian studies.2 \n\nJean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie \nhistorique et soci\u00e9t\u00e9. Edited by Denise Aigle. Les Cahiers \nde Studia Iranica 60 (Paris: Association pour l\u2019avancement \ndes \u00e9tudes iraniennes, 2018), 371 pp., index, maps.  \n\nISBN 978-2-91064-046-0. Price: \u20ac60 (paper).\n\nDavid Durand-Gu\u00e9dy \nIndependent Scholar\n\n(david_durandguedy@yahoo.com)\n\n\u00a9 2020 David Durand-Gu\u00e9dy. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:david_durandguedy%40yahoo.com?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n449  \u2022  DaviD DuranD-Gu\u00e9Dy\n\nHis first publication, the 1953 \u201cLes \nprinces d\u2019Ormuz du XIIIe au XVe si\u00e8cle,\u201d \ncarried within it the seeds of his future \nresearch: the Turko-Mongol period, local \nframeworks of study, and Portugal.", "start_char_idx": 47, "end_char_idx": 3073, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cf8b15cd-b19f-4861-9ecb-b66e5ac7f02e": {"__data__": {"id_": "cf8b15cd-b19f-4861-9ecb-b66e5ac7f02e", "embedding": null, "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8432", "node_type": "4", "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "hash": "9cbe755500f75168b0536da6a4a1e6bf57d936c0b9cd60ed7459909d16932858", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2a829b09-7e35-4f74-bb5a-f5bd8da0e1f2", "node_type": "1", "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "hash": "a2ffc1587f7978a82ee7e0f97ee782c9e96b40e0c4222668aa6ee99c86b1497e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d4622e9b-8612-412f-97d9-ea57c52b2b43", "node_type": "1", "metadata": {}, "hash": "6c11b5c2b7e070ba816aa06f8e35f98b05da6feb07e15510e32d784b6d4aa3d3", "class_name": "RelatedNodeInfo"}}, "text": "Indeed, \nAubin dedicated most of his attention \nto the four centuries from the Mongol \ninvasion in the early thirteenth century \nto the transformation of the Safavid state \nin the late sixteenth, and its key issue: the \nacculturation process induced by the rule \nof Turko-Mongol nomads over a country, \nor rather, a world (\u201cle monde iranien\u201d), \nwith a different social fabric. For Aubin, \nthe historical analysis could be done only \nat the local level, through the analysis \nof interpersonal relations.3 In 1953, this \nlocal framework was a small island in \nthe Persian Gulf. Later he would choose \na city (Bam, Shiraz, Yazd), a rural area \n(eastern Azarbayjan and northern Gilan), \nor even a road network (in Khurasan, or \nby the Persian Gulf). Conversely, Aubin \nalways remained defiant of preconceived \ntheories and even more so of dogmatism. \nFor example, he was able to show that the \nvarious ideas put forward to explain the \nrise of the Sarbedar state in fourteenth-\ncentury Khurasan (a Shi\u02bfi movement \nfor some, the result of class struggle for \nothers) did not hold up when the evidence \n \n\nThe complete references can be found in the bibliography of Aubin\u2019s works at pp. 367\u201371 in the reviewed volume. \n3.  In the foreword to the first issue of Le monde iranien et l\u2019Islam, a journal he founded in 1971, Aubin writes \n\nthat \u201clocal history is the natural framework of analytical research. Only the analysis at the level of the cells of \nthe Iranian body, that is the counties and the cities, will allow us to realize . . . the remarkable permanence of \nIranian-ness [thanks] to the cohesion and the social forces at play\u201d (quoted in the reviewed volume at p. 12, my \ntranslation).\n\n4.  The absence of the aforementioned 1953 article on Hormuz and the famous 1963 article on Tamerlane\u2019s \nwarfare tactics is regrettable. The articles on the Safavid period will be included in another volume. \n\n5.  These editorial choices have caused some misprints (e.g., p. 180, n. 36: \u201cdistriblition\u201d for distribution;  \np. 159, n. 15: \u201cindia\u201d for indica) and formatting issues (e.g., p. 201: the subtitle \u201cII. Les cadis Kakuli\u201d should have \n \n\nwas subjected to scrutiny (articles 16 and \n17 in the reviewed volume). \n\nFinally, there is Hormuz, which was a \nPortuguese base from 1507 to 1622 and the \nEuropean gateway to Persia. Aubin, ever \nalert for new sources, was quick to grasp \nthe potential of the Portuguese archives \nto complement the Persian sources on \nthe Safavid period. This interest led him \nto become a major scholar of the history \nof the Indian Ocean in the sixteenth and \nseventeenth centuries, when Iranians, \nIndians, and Europeans took part in the \nshaping of a new world. That a believer \nin local approaches to history became a \npioneer of \u201cglobal history\u201d is an apparent \nparadox on which to meditate.\n\nThe present volume contains most of \nAubin\u2019s articles on the pre-Safavid period, \nwith the exception of the source editions.4 \nThey are organized in four sections:  \n(1) cities and roads, (2) religious and \ncultural elites, (3) Mongol Azarbayjan, and \n(4) acculturation and social issues. It goes \nwithout saying that these categories are \nnot hermetic; they are mere tools that \nserve to highlight Aubin\u2019s various areas of \ninterest. The articles have been not simply \nreprinted but entirely retyped (even the \nmaps have been redrawn) and printed in a \nuniform, well-spaced, and highly readable \nlayout. 5 Thus this volume looks more", "start_char_idx": 3074, "end_char_idx": 6530, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d4622e9b-8612-412f-97d9-ea57c52b2b43": {"__data__": {"id_": "d4622e9b-8612-412f-97d9-ea57c52b2b43", "embedding": null, "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8432", "node_type": "4", "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "hash": "9cbe755500f75168b0536da6a4a1e6bf57d936c0b9cd60ed7459909d16932858", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cf8b15cd-b19f-4861-9ecb-b66e5ac7f02e", "node_type": "1", "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "hash": "8c6de7cf359eb384e8868b9403b5e8c1886d88104d9128fedd8daecab3c6d3fe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "83e18ef7-2d54-459f-89df-3070b7fe00d2", "node_type": "1", "metadata": {}, "hash": "25a13183331aafbc79d4c5a889855bb4fc7167fb80c329a180f33357ae16bd27", "class_name": "RelatedNodeInfo"}}, "text": "5 Thus this volume looks more \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nJean Aubin\u2019s \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val  \u2022  450\n\nlike Claude Cahen\u2019s famous collection of \narticles, Les peuples musulmans dans \nl\u2019histoire m\u00e9di\u00e9vale (Damascus: IFEAD, \n1977), than like the typical Variorum \nreprints. The index is thirty-five pages \nlong. The insertion, between brackets or \nin the margins, of the original pagination \nof the articles would, however, have been \nhelpful. In addition, the new layout would \nhave been an opportunity to update the \ntext, at least as far as source editions are \nconcerned. Although Aubin\u2019s analysis \nstands the test of time remarkably well, \nmany critical editions have since been \npublished (for example: Bayhaq\u012b in article \n7; Shab\u0101nk\u0101ra\u02be\u012b in article 9; Ibn Bazz\u0101z in \narticles 11\u201313; Fary\u016bmad\u012b in article 17).6 \nBut these omissions do not detract from the \nfact that this is a fine book that will be of \nbenefit to every specialist in medieval Iran. \n\nWhy spend so much effort on the \npublication of relatively old articles  \n\ncome with the table on p. 218, not in the text) that even a painstaking proofreading process could not avoid. On \na more critical note, the choice to standardize all the transliterations in the reference system (to follow the later \nsystem propounded by Aubin in Studia Iranica and Le monde iranien et l\u2019Islam) has led to multiple mistakes \n(e.g., p. 159, n. 11: \u201ct\u0101ri\u1e2b\u201d instead of t\u0101r\u012b\u1e2b; nn. 16 and 18: \u201ctavar\u012b\u1e2b\u201d instead of tav\u0101r\u012b\u1e2b; n. 19: \u201cmira\u011f\u201d instead of \nmi\u02bfr\u0101\u011f). Also, the map in the 1959 article on Siraf has been left out. The reader can refer to the relevant map in \nthe article on Shilau (= Siraf) on p. 89, but this fact could have been mentioned.\n\n6.  Ab\u016b l-Fa\u1e0dl Bayhaq\u012b, T\u0101r\u012bkh-i Bayhaq\u012b, ed. \u02bfAl\u012b Akbar Fayy\u0101\u1e0d, 2nd ed. (Mashhad: D\u0101nishg\u0101h-i Mashhad, \n2536 shams\u012b sh\u0101h\u0101nsh\u0101h\u012b/1977); Mu\u1e25ammad b. \u02bfAl\u012b Shab\u0101nk\u0101ra\u02be\u012b, Majma\u02bf al-ans\u0101b, ed. M\u012br H\u0101shim Mu\u1e25addith \n(Tehran: Am\u012br Kab\u012br, 1363sh./1984); Ibn Bazz\u0101z, Tawakkul b. Ism\u0101\u02bf\u012bl al-Ardab\u012bl\u012b, \u1e62afwat al-\u1e63af\u0101, ed. Ghul\u0101m Ri\u1e0d\u0101 \nT\u0323ab\u0101t\u0323ab\u0101\u02bc\u012b Majd (Tehran: Intish\u0101r\u0101t-i Zary\u0101b, 1373sh./1994); Ibn Yam\u012bn Fary\u016bmad\u012b, D\u012bw\u0101n, ed. \u1e24usayn-\u02bfAl\u012b \nB\u0101st\u0101n\u012b-R\u0101d (Tehran: Kit\u0101bkh\u0101na-yi San\u0101\u02be\u012b, 1363sh./1984).\n\n7.  The New Cambridge History of Islam, vol. 3, The Eastern Islamic world, Eleventh to Eighteenth Centuries, \ned. David O. Morgan and Anthony Reid (Cambridge: Cambridge University Press, 2010). Aubin has the most cited \ntitles (after Thomas Allsen) in Beatrice Forbes Manz\u2019s chapter on the Mongols as well as in Sholeh Quinn\u2019s on \nthe Safavids. See also A. C. S. Peacock\u2019s synthesis, The Great Seljuk Empire (Edinburgh: Edinburgh University \nPress, 2015).", "start_char_idx": 6501, "end_char_idx": 9148, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "83e18ef7-2d54-459f-89df-3070b7fe00d2": {"__data__": {"id_": "83e18ef7-2d54-459f-89df-3070b7fe00d2", "embedding": null, "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8432", "node_type": "4", "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "hash": "9cbe755500f75168b0536da6a4a1e6bf57d936c0b9cd60ed7459909d16932858", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d4622e9b-8612-412f-97d9-ea57c52b2b43", "node_type": "1", "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "hash": "5f921eef53f97aa7dbba259ce84ca5785c43533ab18593fa2e5ceaa20e6db5c8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b122da19-2a5d-4c74-8ceb-463fc276bae1", "node_type": "1", "metadata": {}, "hash": "7af48e5913e7a338015c40a248085e18555f8d7a400fd803b9d42f6f4d4c70d9", "class_name": "RelatedNodeInfo"}}, "text": "Specialists of medieval Iran, such as J\u00fcrgen Paul in Germany (on Sufi orders, local rule, and Mongol \ndomination) and Kazuo Morimoto in Japan (on sayyids), are among those who have also made the most of Aubin\u2019s \npublications. In Iran, Aubin (\u016abin) is known mostly through translations of articles quoting him, starting with \nDenise Aigle\u2019s collection of articles (The Mongol Empire between Myth and Reality: Studies in Anthropological \nHistory [Leiden: Brill, 2015]). An exception who has made more use of Aubin\u2019s work is M. B. Wuth\u016bq\u012b, a native of \nL\u0101r, which happens to be a region in southern Iran that Aubin knew very well. \n\n8.  These are Le monde iranien et l\u2019Islam (four issues published from 1971 to 1977) and Moyen-Orient & Oc\u00e9an \nindien (seven issues published from 1984 to 1990).\n\n(and, incidentally, why review the result \nin such length in a journal that aims to \nbe at the cutting edge of scholarship)?  \nOf course, anyone studying medieval Iran \nand the Mongols knows Aubin\u2019s name. He \nis all over the bibliographies of volume 3 \nof The New Cambridge History of Islam, \nwhich treats the eastern Islamic world \nbetween the eleventh and eighteenth \ncenturies.7 But for a number of reasons, \nhis work has not been as widely read as \nit should have been. Several factors are \nto blame for this. For one thing, it did \nnot help that many of the key texts were \npublished in two journals that did not \nsurvive Aubin and that never made it to \nthe digital world.8 \n\nT h e  m a i n  p r o b l e m ,  h o w e v e r ,  l i e s \nelsewhere. Very demanding of himself, \nAubin was also demanding of his students \nand readers. His meticulosity resulted in \nimmense notes, in which he displayed an \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n451  \u2022  DaviD DuranD-Gu\u00e9Dy\n\namazing command of the sources and the \nscholarship in all European languages, \nbeginning with Russian, a key language \nfor the Mongol period. Aubin never taught \nundergraduates and never felt the need \nto reach a wider public, as Cahen (to take \nanother example from France) did with \nhis excellent book L\u2019Islam des origines au \nd\u00e9but de l\u2019empire ottoman (Paris: Bordas, \n1970).9 Or rather, he felt that as far as \nmedieval Iran was concerned, the time was \nnot yet ripe for synthesis, and he remained \nunconvinced by the synthetic attempts \nmade by A. K. S. Lambton in English and \nI. P. Petrushevsky in Russian.10 It was only \nwhen he realized that he was ill that he \nfinally agreed to write a very short book \n(ninety-six pages) on Ilkhanid Iran. The \nresulting volume\u2014\u00c9mirs mongols et vizirs \npersans dans les remous de l\u2019acculturation \n(1995)\u2014develops some of the broader \nconclusions that he reached after four \ndecades in the sources, namely that, for \nthe elite, acculturation between Mongols \nand Iranians worked in both directions and \npersonal interest trumped racial/national \nantagonism.\n\nAubin also suffered from the decline of \nFrench, along with several other European  \n \n \n\n9.  A shorter German version appeared as Islam: 1. Vom Ursprung bis zu den Anfa\u0308ngen des Osmanenreiches \n(Frankfurt am Main: Fischer Taschenbuch, 1968).\n\n10.  A. K. S. Lambton, Landlord and Peasant in Persia: A Study of Land Tenure and Land Revenue Administration \n(Oxford: Oxford University Press, 1953); I. P. Pertru\u0161evskij, Zemledelie i agrarnye otno\u0161enija v Irane XIII\u2013XIV \nvekov (Moscow: Akademija nauk SSSR, 1960).", "start_char_idx": 9149, "end_char_idx": 12521, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b122da19-2a5d-4c74-8ceb-463fc276bae1": {"__data__": {"id_": "b122da19-2a5d-4c74-8ceb-463fc276bae1", "embedding": null, "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8432", "node_type": "4", "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "hash": "9cbe755500f75168b0536da6a4a1e6bf57d936c0b9cd60ed7459909d16932858", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "83e18ef7-2d54-459f-89df-3070b7fe00d2", "node_type": "1", "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "hash": "bf9e0d84b71bb16dca3954f00171f27c633fbace0a667838f131c54e31c57fb8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cdf51345-bb5b-4b6a-a144-182c2e60ab12", "node_type": "1", "metadata": {}, "hash": "27e026d8a08585d89eef6ee25456e6531957d0f8bded7dda3a5d9109ae4a3602", "class_name": "RelatedNodeInfo"}}, "text": "Similarly, Aubin thought that John Masson Smith Jr.\u2019s pioneering \nhistory of the Sarbedar was useful for its numismatic analysis but still premature given the \u201clack of familiarity \n[of the author] with fourteenth century Iran\u201d (Smith, The History of the Sarbad\u0101r Dynasty, 1336\u20131381 A.D., and \nIts Sources [The Hague: Mouton, 1970], reviewed in Journal of the Economic and Social History of the Orient 14, \nno. 3 (1971): 332\u201333).\n\n11.  Among Aubin\u2019s few students, we should mention, in addition to the editor of the volume under review, \nthe late Chahyar Adle in Paris (who developed primary interests in art history and archaeology) and Masashi \nHaneda in Tokyo (who emulated his teacher by combining research on medieval Iran and the first phase of \nglobalization). \n\nlanguages, in the field of Iranian studies.  \nThe effects of this decline were aggravated \n by Aubin\u2019s complex prose, which demands \na very good command of the language. \nLike that of Fritz Meier in German, Aubin\u2019s \nhistorical analysis was neglected as the \nvalues of European orientalism faded and \nas English monolingualism grew rampant. \n\nE v e n  i n  F r a n c e ,  A u b i n \u2019 s  w o r k  l e f t \nlittle trace, but for different reasons: the \nstudents he trained were too few, and his \nfield was not able to compete with the \nhegemony of the Arabists on the one hand \nand that of the students of Henry Corbin \non the other.11\n\nA few reading suggestions may perhaps \nh e l p  t h e  n e o p h y t e  u s e  t h i s  v o l u m e . \nThe first step should be Aigle\u2019s very \nuseful introduction, entitled \u201cL\u2019\u0153uvre \nde Jean Aubin (1927\u20131998) et l\u2019histoire \nglobale\u201d (pp. 11\u201324), followed by Aubin\u2019s \nown \u201cElements of the Study of Urban \nA g g l o m e r a t i o n s  i n  M e d i e v a l  I r a n \u201d  \n(article 1). In it, he provides guidelines \u201cto \nmove from the descriptive inventory [of \nevents and spaces] to a dynamic approach \nand the formulation of complex problems\u201d \n(p. 31). This article is very synthetic, very \nclear, and truly thought-provoking, and it \n \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nJean Aubin\u2019s \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val  \u2022  452\n\nshould form part of any curriculum on the \nhistory of Iran.12 The same is true for his \naforementioned short book, \u00c9mirs mongols \net vizirs persans.13\n\nA f t e r  c o m p l e t i n g  t h e s e  r e l a t i v e l y \napproachable pieces, the non-expert \nreader is advised to proceed to the article \non Shaykh Z\u0101hid (no. 13). This is an \nextremely readable biography of a Sufi \nmaster in thirteenth-century Azarbayjan \nin which Aubin shows a real talent for \nintegrating extracts from a source into \nhis own prose. The student will then be \nready to tackle Aubin\u2019s most emblematic \nwritings. The slope in these articles is \nsteep, but if the reader makes it to the \nsummit, he will be able to see a great deal \nfarther. Three articles, in particular, should \nbe mentioned. \u201cR\u00e9seau pastoral et r\u00e9seau \ncaravanier: Les grand\u2019routes du Khorassan \n\u00e0 l\u2019\u00e9poque mongole\u201d (article 16) shows \nthat the Mongol period saw the creation of \na dual network of roads: those for caravans \n(in the plains) and pastoral ones (at higher \naltitudes).", "start_char_idx": 12522, "end_char_idx": 15668, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cdf51345-bb5b-4b6a-a144-182c2e60ab12": {"__data__": {"id_": "cdf51345-bb5b-4b6a-a144-182c2e60ab12", "embedding": null, "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8432", "node_type": "4", "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "hash": "9cbe755500f75168b0536da6a4a1e6bf57d936c0b9cd60ed7459909d16932858", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b122da19-2a5d-4c74-8ceb-463fc276bae1", "node_type": "1", "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "hash": "4e9f9992861bd43ed76d26bc5e43f09aa8a246255f41dfc00a0013bd614682f6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1bf48f15-903a-479d-96db-0e29f7dcf08f", "node_type": "1", "metadata": {}, "hash": "11eaa3cdc110168f59fabdf0e936b7ac2ddc97e9cd9030990c0c25d7348bed91", "class_name": "RelatedNodeInfo"}}, "text": "Aubin describes them through \na broad sociohistorical analysis that \ninvolves the initiatives of local dynasties \n(e.g., the Juwayn\u012bs in Bayhaq) and the \ntransformation in the economy and the  \n \n\n12.  I give the title of this article in English, as it is translated in David Durand-Gu\u00e9dy, Roy P. Mottahedeh, and \nJ\u00fcrgen Paul, eds., \u201cCities of Medieval Iran,\u201d special issue, Eurasian Studies 16, no. 1\u20132 (2018): 21\u201338 (repr. Leiden: \nBrill, 2020), with an introduction by J\u00fcrgen Paul.\n\n13.  The text is devoid of footnotes. Aubin assumed that specialists would be familiar enough with the sources \nto fill in the gaps and that nonspecialists would benefit from a fluid and compact narrative. This methodological \nchoice had been \u201charshly criticized,\u201d as Philippe Gignoux recalls in the foreword (without naming it, Gignoux is \nreferring to Monika Gronke\u2019s review in Journal of the Economic and Social History of the Orient 40, no. 3 [1997]: \n310\u201312).\n\n14.  Denise Aigle, ed., L\u2019Iran face \u00e0 la domination mongole (Tehran: Institut franc\u0327ais de recherche en Iran, \n1997).\n\n15.  In the second preface of her book on Timurid Iran, Beatrice Manz mentions Aubin as someone whose \nwork was foundational to her. At some point in the analysis, she argues against Aubin\u2019s interpretation of \nthe events of 850/1446 in Isfahan as a \u201cShi\u2019ite uprising\u201d (Manz, Power, Politics and Religion in Timurid Iran \n[Cambridge: Cambridge University Press, 2007], 256). Indeed, Aubin had spoken of \u201cthe aristocratic attempt \n\nstructure of power during the Turko- \nMongol period. In \u201cLa propri\u00e9t\u00e9 fonci\u00e8re \nen Azerba\u00efjan sous les Mongols\u201d (article \n11), Aubin uses the unique documentation \nl i n k e d  t o  t h e  S a f a v i d  o r d e r  t o  s h o w \nthat, contrary to preconceived ideas, \nthe peasantry was able to resist; Iranian \nlandowners did not hesitate to call on the \nMongols when needed; and, above all, \nfor new religious elites such as the early \nSafavid masters, spiritual authority and \ngood land management went hand in hand. \nIn \u201cL\u2019ethnogen\u00e8se des Qaraunas,\u201d (article \n14) he solves an issue concerning which \nthe contradictions within the sources \n(the most famous being Marco Polo) had \npuzzled everyone from Yule to Pelliot.\n\nIn 1997, Aigle oversaw the publication \no f  t h e  p r o c e e d i n g s  o f  a n  i m p o r t a n t \nc o n f e r e n c e  c o n v e n e d  u n d e r  A u b i n \u2019 s \naegis.14 It is to be hoped that this latest \ntribute will draw still more attention to \na truly pioneering historian whose work \nremains useful and reliable. Sources he \nwas the first to use in manuscript are now \non every scholar\u2019s desk, and many of his \nfindings have been confirmed by later \nresearch (although the terminology may \nhave changed).15 Like Minorsky\u2019s, Aubin\u2019s", "start_char_idx": 15669, "end_char_idx": 18437, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1bf48f15-903a-479d-96db-0e29f7dcf08f": {"__data__": {"id_": "1bf48f15-903a-479d-96db-0e29f7dcf08f", "embedding": null, "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8432", "node_type": "4", "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "hash": "9cbe755500f75168b0536da6a4a1e6bf57d936c0b9cd60ed7459909d16932858", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cdf51345-bb5b-4b6a-a144-182c2e60ab12", "node_type": "1", "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "hash": "d8671c84d88a08bf836daa37521541279300a329d8d3f067efceb92b12740f8f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f77ba0f6-85d3-45d7-a605-4031bac15fe0", "node_type": "1", "metadata": {}, "hash": "945ba4a0c7dc5ebea259b1fa7cfa5ac279f17531cb57567a3d83e6dee9319c54", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n453  \u2022  DaviD DuranD-Gu\u00e9Dy\n\nmethodological approach, his lack of \nregard for theoretical frameworks, and \nhis refusal to follow l\u2019air du temps gave \n\nof the Shii notables of Isfahan under the \u2018honorific patronage\u2019 of Sult\u0323\u0101n Mu\u1e25ammad-i Bayson\u0121or,\u201d but he was \nalso the first to note, on the same page, that \u201cthe demarcation between Sunnism and Shiism is made of nuances, \nand as long as these are not clarified by a specific research, we will not know exactly what does the label \u2018Shi\u2019i\u2019 \ncover in the fifteenth century\u201d (Aubin, Deux sayyids de Bam au XVe si\u00e8cle [Wiesbaden: Franz Steiner, 1954], 484).\n\n16.  Although Aubin was loath to write obituaries, he made a telling exception for Minorsky, whose erudition \nand method he regarded as a model to emulate. The obituary appeared in Studia Iranica 5 (1976): 131\u201333.\n\nhis articles a high resistance to aging.16  \nHis path is not an easy one to follow, but is \nthere another one?", "start_char_idx": 18444, "end_char_idx": 19402, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f77ba0f6-85d3-45d7-a605-4031bac15fe0": {"__data__": {"id_": "f77ba0f6-85d3-45d7-a605-4031bac15fe0", "embedding": null, "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8433", "node_type": "4", "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "hash": "ce083f50e1fedd962ad1ca1f6c7422272f0858658542ccb5823650bccedcf5c8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1bf48f15-903a-479d-96db-0e29f7dcf08f", "node_type": "1", "metadata": {"identifier": "alusur-8432", "author": " Durand-Gu\u00e9dy, David", "title": "Jean Aubin, \u00c9tudes sur l\u2019Iran m\u00e9di\u00e9val: G\u00e9ographie historique et soci\u00e9t\u00e9", "date": "2020-10-01", "file": "alusur-8432.pdf"}, "hash": "1c88c5406a7b13ff255f93cd97c7a85c464e4087b6873286b4acccbaceb76f13", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "76bae3ef-fba3-4b99-b019-5d19003d84e6", "node_type": "1", "metadata": {}, "hash": "6cb0cb35973127f96b0ae3074cdff67ad5304df8777243db626ad66b7d6d0c32", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 454-458\n\nBook Review\n\nThe term \u201cPersianate\u201d is widely used by scholars in various disciplines at present. Of course, it has been \naround for several decades, but although it \nhas been used to serve different purposes \nby scholars depending on their disciplines \nor regional specialties, there have been \nfrequent attempts to return to Marshall \nHodgson\u2019s original definition to justify \nor challenge its use. Not surprisingly, \nthe term\u2019s usage is largely confined to \nacademic writing and it has not caught \non in the larger world, unlike other area \ns t u d i e s  d e s i g n a t i o n s  s u c h  a s  M i d d l e \nEastern, South Asian, and East Asian. In \nliterary and art-historical scholarship, \nPersianate is often conflated with Persian, \nsuggesting the aspiration for a more trans-\nnational and cosmopolitan civilizational \nreach. But Persian (like Iranian) denotes a \nnational designation as well as a language, \nand hence there is some slippage in the \n\nuse of these terms. Literary scholars and \nart and architecture historians have long \ngrappled with these questions and faced \nthe dilemma of choosing between Persian, \nPersianate, Indo-Persian, and Islami-\ncate in the case of South Asia. Naturally, \npeople, texts, and cultural practices can \nbe discussed under multiple categories, \nand often there are no precise distinctions \nbetween them. Are some Persian texts \nPersianate, while others are not? Are the \ninstances in which the medieval Persian \npoet \u1e24\u0101fi\u1e93 Sh\u012br\u0101z\u012b\u2019s poetry was commented \non by an Ottoman Turkish scholar or \ntranslated into a vernacular language of \nthe Deccan in the sixteenth century mani-\nfestations of Persianate culture? Or is it \nperhaps more accurate to state that they \noccurred in a Persianate world? The trans-\nregional extent of Persian in different \npremodern vernacular contexts justifies \nthe use of the term in the original Hodg-\n\nThe Persianate World: The Frontiers of a Eurasian \nLingua Franca. Edited by Nile Green (Oakland: \nUniversity of California Press, 2019), xvi + 340 pp.  \n\nISBN 978-0-520-30092-7. Price: $34.95 (paper).\n\nThe Persianate World: Rethinking a Shared \nSphere. Edited by Abbas Amanat and Assef Ashraf. \nIran Studies 18 (Leiden: Brill, 2019), 256 pp. ISBN  \n\n978-90-04-38728-7. Price: $126 (cloth).\n\nSunil Sharma \nBoston University\n\n(sharma@bu.edu)\n\n\u00a9 2020 Sunil Sharma. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:sharma%40bu.edu?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n455  \u2022  Sunil Sharma\n\nsonian sense, but outside of literary and \nartistic discourses, style and genre are not \nthe defining criteria for what is Persianate. \nIn recent times, historians have taken up \nthe challenge to further articulate and \neven broaden the conceptual parameters \nof the Persianate. This effort has resulted \nin two edited volumes, issuing from \nconferences held a few years ago, with the \nsame title, albeit different subtitles: The \nPersianate World. There is obviously some \noverlap in the introductory historical \nsurveys of the spread of Persian beyond \nIran in the two books, but there is also \nsome degree of conversation between the \nessays of a few scholars, including two of \nthe three editors, whose work appears in \nboth books.", "start_char_idx": 47, "end_char_idx": 3592, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "76bae3ef-fba3-4b99-b019-5d19003d84e6": {"__data__": {"id_": "76bae3ef-fba3-4b99-b019-5d19003d84e6", "embedding": null, "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8433", "node_type": "4", "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "hash": "ce083f50e1fedd962ad1ca1f6c7422272f0858658542ccb5823650bccedcf5c8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f77ba0f6-85d3-45d7-a605-4031bac15fe0", "node_type": "1", "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "hash": "2e5a40d4c129bd38080957cca03bfae7f53c12d766d1a85724318daab87956cb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6ec5ccb1-9829-4229-b2be-96a139961eb0", "node_type": "1", "metadata": {}, "hash": "7f0241b5ea0b4db50e3408f2e1d377038fcbc6fa90af07e08b9d23631cedfe75", "class_name": "RelatedNodeInfo"}}, "text": "Green states early in his introduction \nthat the collection of essays in the volume \nhe edited is \u201can exercise in world history, \n[whose] aim is to decouple the study of \nPersian from both explicit and implicit \nm e t h o d o l o g i c a l  n a t i o n a l i s m s \u201d  ( p .  2 ) . \nBuilding largely on post-Hodgsonian \nscholarship on the multiple dimensions \nof the Persianate by Bert Fragner,1 Brian \nSpooner, and William Hanaway2 and the \nseminal essays of Sa\u00efd Amir Arjomand,3 \nall of which explored the role of Persian \nas a spoken or written contact language \nentrenched in the activities of specific \nsocial groups, Green proposes a new and \nmore precise term for the premodern \n\n1.  Bert Fragner, Die \u201cPersophonie\u201d: Regionalit\u00e4t, Identit\u00e4t und Sprachkontakt in der Geschichte Asiens \n(Berlin: Das Arabische Buch, 1999).\n\n2.  William Hanaway, Literacy in the Persianate World: Writing and the Social Order (Philadelphia: University \nof Pennsylvania Museum of Archaeology and Anthropology, 2012).\n\n3.  Sa\u00efd Amir Arjomand, \u201cDefining Persianate Studies,\u201d Journal of Persianate Studies 1 (2008): 1\u20134; idem, \n\u201cEvolution of the Persianate Polity and Its Transmission to India,\u201d Journal of Persianate Studies 2 (2009): 115\u2013136.\n\n4.  Wiebke Denecke and Nam Nguyen, \u201cShared Literary Heritage in the East Asian Sinographic Sphere,\u201d The \nOxford Handbook of Classical Chinese Literature, ed. Wiebke Denecke, Wai-Yee Lee, and Xiaofei Tian, 551\u2013567 \n(New York: Oxford University Press, 2017).\n\nPersianate world: \u201cPersographia,\u201d as \nd i s t i n c t  f r o m  t h e  \u201c P e r s o p h o n i e \u201d  o r \nPersophonia, a term introduced by Fragner. \nThis term has a parallel in the field of \nEast Asian studies, where the designation \n\u201cSinographic sphere\u201d has found consensus \namong current scholars and provides \na  b e t t e r  a p p r o a c h ,  h i s t o r i c a l l y  a n d \nintellectually, than the area studies model.4 \nPlacing the emphasis on \u201cscribal practices \nand manuscript-based exchanges\u201d that \nspread through courtly and Sufi networks, \nwhich were distinct from those connected \nto the spread of Islam, rather than merely \non the movement of Persian-speaking \ncommunities outside the Iranian plateau, \nthe concept of a Persographic sphere is \nhighly appealing in many ways. It is even \napplicable to cultural areas with languages \nnot written in the Perso-Arabic script, \nsuch as Armenian, Georgian, and Bengali, \nto name a few, where literary genres and \npoetic images were nevertheless derived \nfrom Persian. According to Green, it is not \nsufficient to delineate a broad Perso-Islamic \n\u201ccultural axis\u201d to map the geographic \nregion of the Persianate; instead, more \nprecise locations that served as sites for \nthe circulation of texts and people must \nbe identified. The attempt to shift the \nfocus of the study of the Persianate from \ndisciplines that privilege aesthetics to a \nworld-historical inquiry nevertheless calls \n  \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nNile Green\u2019s The Persianate World, Amanat & Ashraf\u2019s The Persianate World  \u2022  456\n\nfor a survey of the origins and spread of the \nNew Persian language as a lingua franca in \nthe longue dur\u00e9e in order to identify the \n\u201cbreaking points and fault lines\u201d in this \nglobal phenomenon. Persian as a lingua \nfranca and Persianate practices flourished \nin multilingual societies, at times in \ntandem with other vernacular languages, \nbut eventually lost out to them as this \nworld shrank.", "start_char_idx": 3594, "end_char_idx": 7035, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6ec5ccb1-9829-4229-b2be-96a139961eb0": {"__data__": {"id_": "6ec5ccb1-9829-4229-b2be-96a139961eb0", "embedding": null, "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8433", "node_type": "4", "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "hash": "ce083f50e1fedd962ad1ca1f6c7422272f0858658542ccb5823650bccedcf5c8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "76bae3ef-fba3-4b99-b019-5d19003d84e6", "node_type": "1", "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "hash": "2ec2984f3be310825fd902df95dc72e89b2ae6c4d4d7f1815e1515854d930b33", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c5bdde9a-6ed5-43fc-a297-cadaaa10f532", "node_type": "1", "metadata": {}, "hash": "e1f81e59f6c9b281174df852c055bd45459e631a5bd14dd234644de34c57aac2", "class_name": "RelatedNodeInfo"}}, "text": "Even as printing technology \nallowed more communities to have access \nto texts from a shared literary heritage, it \nalso helped the cause of the languages that \nwere in competition with Persian and were \nlinked to nascent nationalist movements. \nAs a result, the map of the Persianate \nw o r l d ,  e s p e c i a l l y  t h e  l o c a t i o n s  o f \nPersographic hubs and centers, underwent \na dramatic and permanent change.\n\nThe twelve essays in Green\u2019s volume \nwere carefully curated to highlight the \nfullest geographic spread of the Persian \nworld from China in the east to Britain \nin the west. There is a chronological \ndivision, with three parts of four essays \neach by scholars who are specialists in a \nparticular area of the Persianate world. \nThe overall narrative charts the rise and \napex of Persianate cultural achievement \nin the medieval and early modern periods, \nincluding the incorporation of many \nnon-Persophone communities into the \nfold, leading to the so-called breaking \npoint. Part I, \u201cPan-Eurasian Expansions, \nca. 1400\u20131600,\u201d is on the earliest period, \ncovering the history of Persian learning in \nthe early Ottoman empire and the careers \nof some Ottoman Persianists (Murat Umut \nInan); the spread of Persian in rural Bengal \nand the formation of a Bengali Muslim \nidentity (Thibaut d\u2019Hubert); translation \nbetween Persian and Chinese at the Ming \ncourt (Graeme Ford); and the history of \n\nthe use of Persian vis-\u00e0-vis Turkic in the \nVolga-Ural region in Inner Asia (Devin \nDeWeese). Part II, under the rubric \u201cThe \nConstraints of Cosmopolitanism, ca. 1600\u2013\n1800,\u201d includes essays on the importance \nof personal and provincial networks in \nthe production of Mughal Persian texts \n(Purnima Dhavan); the fate of Persian in \nQing China, especially its Sufi communities \n(David Brophy); multilingual Persianate \ncommunities in Imperial Russia (Alfrid \nBustanov); and the new use of Persian \nthrough a study of talismanic scrolls in \nXinjiang, Eastern Turkistan (Alexandre \nPapas). Part III, with the heading \u201cNew \nEmpires, New Nations, ca. 1800\u20131920,\u201d has \nessays on hybrid identities as exemplified \nin the life and career of the white Mughal \nD. O. Dyce Sombre (Michael Fisher); on the \nde-Persification translation program at \nthe court of the Khanate of Khiva (Marc \nToutant); on colonial Daghestan as seen \nthrough the lives of migrants such as \u02bfAbd \nal-Rahim Talibuf (Rebecca Ruth Gould); \nand on the poet Ad\u012bb Pesh\u0101war\u012b (d. 1930), \nanother migrant, this time one who had \nleft British India to settle in Iran (Abbas \nAmanat). The book concludes with a short \nexcursus, in the form of an epilogue titled \n\u201cThe Persianate Millennium\u201d by Brian \nSpooner, that provides a brief history \nof the Persian language. The topic of \nmultilingualism in Persianate societies is \none of the overarching themes in these \nessays, attesting to the development of \nPersian in interaction with other literary \ncultures in various societies through a \nrange of textual practices. Together, the \nessays provide different pieces of the \nhistory of Persian learning at the court, \nchancery, school, and shrine, enmeshed \nin webs of power and politics over a \nm i l l e n n i u m .  T h e r e  c o u l d  h a v e  b e e n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n457  \u2022  Sunil Sharma\n\nmore dialogue among the essays in this \nvolume, including direct cross-references, \nbut that is a difficult task and Green ties \nthem together in the introduction.", "start_char_idx": 7036, "end_char_idx": 10485, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c5bdde9a-6ed5-43fc-a297-cadaaa10f532": {"__data__": {"id_": "c5bdde9a-6ed5-43fc-a297-cadaaa10f532", "embedding": null, "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8433", "node_type": "4", "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "hash": "ce083f50e1fedd962ad1ca1f6c7422272f0858658542ccb5823650bccedcf5c8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6ec5ccb1-9829-4229-b2be-96a139961eb0", "node_type": "1", "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "hash": "c95306b2b511035494043873d6fc56289bce0ef3bc03dac7faec699ddd3338b6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e8b466d2-252f-4768-922e-fffc23f08219", "node_type": "1", "metadata": {}, "hash": "f5d1ef9746425b1e89faa458d280afd22d92c4b5ff3b5b0c325697da510cfebe", "class_name": "RelatedNodeInfo"}}, "text": "The \nessays open up exciting prospects for \nmore comparative work, especially with \nrespect to the degree of Persianization and \ncompetition with vernacular cultures in \ndifferent corners of the Persianate world \nat the local or transregional levels.\n\nThe underlying questions in the volume \nedited by Amanat and Ashraf, as articulated \nin the introduction by Ashraf and the \nfirst essay by Amanat (\u201cRemembering the \nPersianate\u201d), are whether the \u201ccategory \nof Iran\u201d can effectively be marginalized \nin Persianate studies, and how Iranian \ns t u d i e s \u2014 t h e  c o n c e r n  i s  m a i n l y  w i t h \nthe discipline of history\u2014can avoid the \npitfalls of \u201cparochialism and essentialism\u201d  \n( p .  1 3 ) .  T h e  p r o c e s s  o f  r e t r i e v i n g \nthe cultural high points of a unified \nc u l t u r a l  s p h e r e  d e m o n s t r a t e s  t h a t \nthe Persianate model is central to the \nacademic study of the Middle East, in \nparticular Iran. Stressing the existence of \na vast sociocultural sphere connected by \nPersophonie (f\u0101rs\u012b-zab\u0101n), a harmonious \n\u201ccomfort zone,\u201d the editors emphasize \nthe viability of Persianate studies as an \nacademic field whose purview extends \nbeyond language and literature. It was \nthe shared experience of Persianate forms \nof governance, learning, and pleasure in \nthe courts of premodern transregional \nempires that allowed the sustenance of this \necumene. The expansion from a Persian \nto a Persianate sphere is mapped through \nthe mobility of medieval literary figures \nsuch as N\u0101\u1e63ir Khusraw, Am\u012br Khusraw \nDihlav\u012b, and others who upheld the cause \nof Persian in areas beyond the Iranian \nheartland. Rooted in ideals of kingship \n\nand statecraft in the pre-Islamic past, the \ncultural achievements of Iran in poetry and \nmusic\u2014described in a celebratory vein\u2014\nalong with the mobility of Sufis, trade \nnetworks, and material culture blossomed \nin a Muslim context, overlapping to some \nextent with the use of Arabic. Literary \ngenres and texts played a central role in \nthe flowering of the Persianate, attesting \nto the Persographic feature of the cultural \nexpansion. In contrast to Green\u2019s book, \nin which particular geographic spots in \nthe history of the Persianate world are \nscrutinized as sites for the limits of Persian, \nhere it is the waning and demise of the \nrobust Persianate cultural sphere, with its \nshared legacy that failed to \u201csurvive the \ntrauma of encounters with modernity\u201d  \n(p. 40), that signals the swan song of the \nvast cultural ecumene.\n\nThe eight essays in the volume edited \nby Amanat and Ashraf explore a range of \ntopics. After Amanat\u2019s historical survey, \nwhich is really a second introduction to \nthe volume, Richard Eaton\u2019s essay offers a \ncomparative discussion of the Persian and \nSanskrit cosmopolises, the latter related to \nthe pioneering work of Sheldon Pollock. \nThe implicit suggestion that the Persian \ncosmopolis is perhaps a more useful term \nfor the same geographic and cultural \nsphere as that denoted by the Persianate \nworld is supported by a preference for it in \nsome current scholarship. Eaton points out \nthe pitfalls of confusing the application \nof two Hodgsonian terms, Islamicate and \nPersianate, in the case of premodern \nS o u t h  A s i a ,  e s p e c i a l l y  t h e  D e c c a n .  \nThe essay by A. Azfar Moin on the politics \nof saint shrines in the Ottoman, Safavid, \nand Mughal empires is also comparative \nin nature. A study of the Bengali version \nof the Sayf al-mul\u016bk romance by \u0100l\u0101ol", "start_char_idx": 10486, "end_char_idx": 13989, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e8b466d2-252f-4768-922e-fffc23f08219": {"__data__": {"id_": "e8b466d2-252f-4768-922e-fffc23f08219", "embedding": null, "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8433", "node_type": "4", "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "hash": "ce083f50e1fedd962ad1ca1f6c7422272f0858658542ccb5823650bccedcf5c8", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c5bdde9a-6ed5-43fc-a297-cadaaa10f532", "node_type": "1", "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "hash": "dc4081db2adc0659cf6adf3d78e83b4cfa54ce3ceca1d42f239d596b480cfdde", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e2d1a6aa-7c1b-4628-a71a-21475349b9cd", "node_type": "1", "metadata": {}, "hash": "15edfa19fc0e169a39766b7b55ed713ea7c2ddd20c416e7568faf83fffd12fd3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nNile Green\u2019s The Persianate World, Amanat & Ashraf\u2019s The Persianate World  \u2022  458\n\n(fl. 1651\u201371) in Arakan by Thibaut d\u2019Hubert \nis the sole piece on a literary text. The \nother four essays are studies on the rise \nof Naqshbandi-Mujaddidi Sufi networks \n(Waleed Ziad); multilingualism in the \ncontext of the Enikolopian family in the \nCaucasus (Hirotake Maeda); inclusion \nand exclusion of the Baluch people in the \nPersianate world (Joanna de Groot); and \nthe twilight of Persian in India through \na close analysis of an Indo-Persian travel \naccount to Britain by M\u012br L\u0101\u02beiq \u02bfAl\u012b from \nthe late nineteenth century (Nile Green). \nOnly de Groot\u2019s essay includes a further \nelucidation of the conceptual value of the \nterm \u201cPersianate world,\u201d suggesting that \n\u201cexplorations of its fluidity, complexity, \na n d  h e t e r o g e n e i t y  w i l l  g i v e  i t  m o r e \nforce and impact as an analytical tool\u201d \n(p. 197). Altogether the essays attempt \nto provide case studies representing the \nfour Persianate modalities identified in \nthe first essay: governance and statecraft; \na shared literary heritage; Sufi networks; \nand commonalities in material cultures.\n\nThese two books with their wide array \nof scholarly output will certainly remain \nlandmark volumes marking the maturation \nof Persianate studies as an interdisciplinary \nfield of historical inquiry. The intro-\nductions are valuable in themselves, \nespecially for pedagogical purposes. As \nwith most edited volumes, the individual \nessays will mostly be consulted by those \nwith a specialized interest in a particular \nregion or linguistic tradition. In the end, \nit is not possible to marginalize Iran, \nor for that matter India, because of the \n\nastounding levels of Persographic textual \nand artistic production in those areas as \ncompared to frontier areas. At the same \ntime, the books afford the opportunity to \ntake stock of the state of the field, and it \nmay be time to stop redefining the term \nat every instance, or to stop avoiding its \nexistence altogether, as the case may be. \nGoing beyond offering sweeping surveys \nof Perso-Islamic political and Persian \nliterary histories or collating a set of case \nstudies in an edited volume, more nuanced \nand comparative studies of how the term \ncan be effectively integrated into various \nmethodological approaches that do rely \nheavily on texts\u2014such as the self and body, \nsexuality and gender, history of emotions \nand sports, food, and travel studies\u2014will \nfurther establish the conceptual uses \nof the term. The various roles played by \nwomen in Persianate societies, whether \nas poets or patrons, a point brought up by \nGreen in his introduction, should also be \ngiven more attention. Mana Kia\u2019s recent \nbook, Persianate Selves: Memories of Place \nand Origin before Nationalism (Stanford \nUniversity Press, 2020), offers a compelling \nand attractive model to understand what \nPersianate signified at an individual level in \nthe broader context of the interconnected \nhistories of Iran and India. This is currently \na t hriv ing  area of s t u d y  d es p it e t he \ndisparate understandings of the term in \ndifferent disciplines, but as Green argues \nin his introduction, the Persianate will \nalways be a \u201ccontingent\u201d and \u201ccontested\u201d \ncategory and has the scope to be redefined \nin multiple ways in future scholarship.", "start_char_idx": 13995, "end_char_idx": 17366, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e2d1a6aa-7c1b-4628-a71a-21475349b9cd": {"__data__": {"id_": "e2d1a6aa-7c1b-4628-a71a-21475349b9cd", "embedding": null, "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8434", "node_type": "4", "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "hash": "7d4b9de37240c3ec0a29ff625ff72b48dbff9dd4247b7a0c7c1ab09a31505edd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e8b466d2-252f-4768-922e-fffc23f08219", "node_type": "1", "metadata": {"identifier": "alusur-8433", "author": "Sharma, Sunil", "title": "Nile Green, ed., The Persianate World: The Frontiers of a Eurasian Lingua Franca & Abbas Amanat and Assef Ashraf, eds., The Persianate World: Rethinking a Shared Sphere", "date": "2020-10-01", "file": "alusur-8433.pdf"}, "hash": "027cadc2451116b603b1d5257bcfc067f07c28d0940c2698b8fc259b9e254dad", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "af910801-bb24-4da8-9df6-3c370521ee2b", "node_type": "1", "metadata": {}, "hash": "31935005309c91a1823ddd8d0c1505e97c5f7ff92f38f7e06851be415fe8020f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 459-464\n\nBook Review\n\nEmma J. Flatt, The Courts of the Deccan Sultanates: Living Well in \nthe Persian Cosmopolis (Cambridge: Cambridge University Press, \n2019), xix + 318 pp. ISBN 978-1-108-48193-9.  Price: \u00a375.00 (cloth).\n\nMeia Walravens \nUniversity of Antwerp\n\n(meia.walravens@uantwerpen.be)\n\nEmma J. Flatt\u2019s The Courts of the Deccan Sultanates is a convincing a n d  e x p e r t l y  w r i t t e n  s t u d y  o f \ncourtly culture in the Bahmani sultanate \n(1347\u20131528) and its five successor sultan-\nates, Bijapur (ca. 1490\u20131686), Ahmadnagar  \n(ca. 1490\u20131636), Berar (ca. 1490\u20131574), \nB i d a r  ( c a .  1 4 9 2 \u2013 1 6 1 9 ) ,  a n d  G o l k o n d a  \n(ca. 1501\u20131687). The members of the \ncourtly societies of these Indo-Islamic \nstates had roots in (most prominently) \nnorth India, Iran, and Central Asia, and they \nhad adopted Persian as the language of the  \n\n1.  E.g., Jean Aubin, \u201cDe K\u00fbhban\u00e2n \u00e0 Bidar: La famille Ni\u02bfmatullah\u012b,\u201d Studia Iranica 20, no. 2 (1991): 233\u2013261; \nSimonetta Casci, \u201cCultural Mobility in the Deccan: The Afaqis\u2019 Long Journey,\u201d Deccan Studies 7, no. 2 (2014): \n5\u201323; Richard M. Eaton, A Social History of the Deccan, 1300\u20131761: Eight Indian Lives (Cambridge: Cambridge \nUniversity Press, 2005), 59\u201377; Mu\u1e25sin Ma\u02bf\u1e63\u016bm\u012b, \u201c\u02bfAn\u0101\u1e63ir-i qawm\u012b-yi tashk\u012bl dihanda-yi j\u0101mi\u02bfa-yi Dakan dar \ndawra-yi Bahman\u012by\u0101n va chig\u016bnag\u012b-yi ta\u02bf\u0101mul-i \u0101nh\u0101 b\u0101 yakd\u012bgar,\u201d Majalla-yi \u02bfilm\u012b-pizh\u016bhish\u012b-yi d\u0101nishkada-yi \nadabiy\u0101t va \u02bful\u016bm-i ins\u0101n\u012b-yi d\u0101nishg\u0101h-i I\u1e63fah\u0101n 2, no. 53 (1387 Sh./2008): 81\u201391; Muhammad Suleman Siddiqi, \n\u201cEthnic Change in the Bahmanid Society at Bidar: A.D. 1422\u20131538,\u201d Islamic Culture 60, no. 3 (1986): 61\u201380; idem, \n\u201cThe Pro-Afaqi Policy of Ahmad Shah Wali Bahmani: Its Impact and Consequences,\u201d Deccan Studies 11, no. 2 \n(2013): 25\u201348; Sanjay Subrahmanyam, \u201cIranians Abroad: Intra-Asian Elite Migration and Early Modern State \nFormation,\u201d Journal of Asian Studies 51, no. 2 (1992): 340\u2013363.\n\ncourt and administration. Scholarship in \nthe field shows a long-standing interest \nin studying these elite migrants to the \nDeccan.1 Prompted by the observation \nthat courtiers moved as easily between \nthe Deccan\u2019s courts as they did to them, \nFlatt now aims to elucidate what practices \nand ideas allowed their easy integration \nand their high degree of mobility. As such, \nthe book also fits within a growing body of \nscholarly literature that pays attention to \nthe topic of mobility\u2014not only of people, \n \n\n\u00a9 2020 Meia Walravens.", "start_char_idx": 47, "end_char_idx": 2531, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "af910801-bb24-4da8-9df6-3c370521ee2b": {"__data__": {"id_": "af910801-bb24-4da8-9df6-3c370521ee2b", "embedding": null, "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8434", "node_type": "4", "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "hash": "7d4b9de37240c3ec0a29ff625ff72b48dbff9dd4247b7a0c7c1ab09a31505edd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e2d1a6aa-7c1b-4628-a71a-21475349b9cd", "node_type": "1", "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "hash": "661965fae3b5706118d4cb32776bb6d8ef0cc954788b8ad607c3c7acecf6a485", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "671b0fe5-cedf-4c5c-ba0b-ee83b2a5a6be", "node_type": "1", "metadata": {}, "hash": "eb065e49db167b97ef6a25142f7f8b58a509a32602360661203daf09a41f2a60", "class_name": "RelatedNodeInfo"}}, "text": "This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:meia.walravens%40uantwerpen.be?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n460  \u2022  Meia Walravens\n\nbut also of objects and ideas\u2014in the wider \nIslamic world.2\n\nFlatt argues that vital to understanding \nthis historical phenomenon is to grasp \nwhat constituted courtliness. She contends \nt h a t  t h e  D e c c a n \u2019 s  e l i t e  s h a r e d  w i t h \ntheir counterparts in Persian-speaking \nlands a particular courtly disposition:  \na certain awareness of and engagement \nwith authoritative literature and related \nknowledge, behaviors, and skills. It was \na c q u i r e d  t h r o u g h  a  \u201c c o s m o p o l i t a n \u201d \neducation based on a \u201ccanon\u201d of Persian \n(and Arabic) texts that betray a concern \nwith instruction and moralization. The \naim of this education was to impart to \nthe student a specific mindset that would \nmake him value the ongoing effort to gain \nproficiency in a variety of fields and to \nperfect a range of courtly qualities. This \nmindset consequently helped courtiers \nfrom diverse backgrounds to carve out \na space for themselves in the Persian-\noriented sultanates of the Deccan.\n\nFlatt builds this argument on the idea \nof the Persian Cosmopolis, a concept that \nis gaining currency among historians of \nIslamic South Asia. The term is a shorthand \nfor a tradition stretching over a vast time \nand space marked by a reliance on deep-\nrooted and transregionally appealing \nideas, images, and practices associated \n\n2.  On the Deccan, specifically, the most recent example (which appeared after Flatt\u2019s book) is Keelan \nOverton\u2019s edited volume Iran and the Deccan: Persianate Art, Culture, and Talent in Circulation, 1400\u20131700 \n(Bloomington: Indiana University Press, 2020). For the Islamic world more generally, see, for example, Stefan \nRohdewald, Stephan Conermann, and Albrecht Fuess, eds., Transottomanica \u2013 Osteurop\u00e4isch-osmanisch-\npersische Mobilit\u00e4tsdynamiken: Perspektiven und Forschungsstand (G\u00f6ttingen: V&R unipress, 2019), which \nalso includes a part on India (Christoph U. Werner, \u201cPersisch-Indisch-Osmanische Interaktionen\u201d).\n\n3.  Ronit Ricci, Islam Translated: Literature, Conversion, and the Arabic Cosmopolis of South and Southeast \nAsia (Chicago: University of Chicago Press, 2011).\n\n4.  E.g., Christopher D. Bahl, \u201cTransoceanic Arabic Historiography: Sharing the Past of the Sixteenth-Century \nWestern Indian Ocean,\u201d Journal of Global History 15, no. 2 (2020): 203\u2013223; Mahmood Kooria, \u201cLanguages of Law: \nIslamic Legal Cosmopolis and its Arabic and Malay Microcosmoi,\u201d Journal of the Royal Asiatic Society 29, no. 4 \n(2019): 705\u2013722.\n\nwith the Persian language and its literary \nheritage. These were often reinterpreted \nand adapted to local contexts, mainly in \nthe political realm. The author provides \na  c l e a r  e x p l a n a t i o n  o f  t h i s  c o n c e p t , \nengaging with Sheldon Pollock\u2019s work on \nthe Sanskrit Cosmopolis, as well as with \nRichard Eaton\u2019s and Philip Wagoner\u2019s use \nof the term Persian Cosmopolis (pp. 17\u201324).", "start_char_idx": 2532, "end_char_idx": 5873, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "671b0fe5-cedf-4c5c-ba0b-ee83b2a5a6be": {"__data__": {"id_": "671b0fe5-cedf-4c5c-ba0b-ee83b2a5a6be", "embedding": null, "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8434", "node_type": "4", "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "hash": "7d4b9de37240c3ec0a29ff625ff72b48dbff9dd4247b7a0c7c1ab09a31505edd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "af910801-bb24-4da8-9df6-3c370521ee2b", "node_type": "1", "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "hash": "df4b9162da773f59c6e64f60f57168a2aefe5b4580abce2816dcaa824d7d4234", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2bdb56ca-f10a-4770-b067-cdf94f5302f0", "node_type": "1", "metadata": {}, "hash": "6868793688591b66f659d2164dac873a27d26894bc55b561b8e3c44aef4af036", "class_name": "RelatedNodeInfo"}}, "text": "17\u201324). \nAbsent from this discussion is the Arabic \nCosmopolis, which was introduced almost \na decade ago by Ronit Ricci.3 The role of \nArabic itself, however, is not forgotten \nin the book; Flatt mentions that Arabic \nworks were also part of the courtier\u2019s \ncanon and in chapter 5 points to the use \nof an \u201cArabicized\u201d Persian in Bahmani \ninsh\u0101\u02be (epistolography, meaning both the \nart and its products) as a political tool.  \nIt might have been interesting to consider \nthe implications of these glimmers of an \nArabic presence at South Asian courts for \nthe idea of the Persian Cosmopolis\u2014and of \nan Arabic one. In Flatt\u2019s defense, though, \nthe concept of the Arabic Cosmopolis is \nonly now making headway in a couple of \nrecent studies, which appeared after the \npublication of Flatt\u2019s work.4 This young \nfield shows the utility of thinking about \ncosmopolises as a way to grasp issues of \nmobility, transmission, and connectedness \nover larger areas, as Flatt does, but it \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nEmma J. Flatt\u2019s The Courts of the Deccan Sultanates  \u2022  461\n\nalso highlights the fact that the concept \nis still in full development and that the \ncomplexities of the South Asian context \ncall for both refinement and extension.\n\nIn a laudably innovative approach, Flatt \nherself extends the concept of the Persian \nCosmopolis to comprise not only language \npractices but bodily ones as well (see p. 20). \nThis allows her to highlight the importance \nof the physical manifestations in which the \ninfluence of the Persian Cosmopolis in the \nDeccan courts is visible, such as rituals, \nthe training of the body for particular \nskills, and material objects. In the first \nchapter of the book (\u201cCourtly Disposition,\u201d  \npp. 31\u201373), the author elaborates on this \nline of thinking. She explains that the \nway a courtier in the Persian Cosmopolis \nthought about what constitutes courtliness \nand how to achieve it was influenced \nby the idea, prevalent in Islamic advice \nliterature as well as in Sufi thought and \nmedico-philosophical theories, that both \nthe body and the character were malleable \nand could be perfected (or corrupted) \nvia internal and external forces. The \nself, the body, the world, and the cosmos \nconstituted a continuum: changes in one \nsphere were believed to influence the \nothers. By extension, this idea implied that \nthe cultivation of courtliness was crucial \nnot only to attain worldly success, but also \nto live ethically and to refine one\u2019s soul. \nThis interplay between the political and \nthe personal, practices and knowledge, the \nworldly and the ethical, and the mundane \nand the spiritual in the courtly culture of \nthe Deccan sultanates is a common thread \nthroughout the book.\n\n5.  An edition of the collection has been available in print for five years but has received very little scholarly \nattention: \u02bfAbd al-Kar\u012bm N\u012bmdih\u012b, Kanz al-ma\u02bf\u0101n\u012b (Munsha\u02be\u0101t-\u012b N\u012bmdih\u012b), ed. Mu\u1e25ammad-Ri\u017c\u0101 Na\u1e63\u012br\u012b and \nMu\u1e25ammad-B\u0101qir Wus\u016bq\u012b (Tehran: Academy of Persian Language and Literature [Farhangist\u0101n-i zab\u0101n va \nadab-i f\u0101rs\u012b], 1394 Sh./2015).\n\nChapter 2 (\u201cNetworks, Patrons and \nF r i e n d s , \u201d  p p .  7 4 \u2013 1 1 9 )  a n d  c h a p t e r  3 \n(\u201cCourts, Merchants and Commodities,\u201d  \npp. 120\u2013164) consider the social and \neconomic networks that tied the Deccan \nsultanates to the Persian Cosmopolis.", "start_char_idx": 5866, "end_char_idx": 9193, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2bdb56ca-f10a-4770-b067-cdf94f5302f0": {"__data__": {"id_": "2bdb56ca-f10a-4770-b067-cdf94f5302f0", "embedding": null, "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8434", "node_type": "4", "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "hash": "7d4b9de37240c3ec0a29ff625ff72b48dbff9dd4247b7a0c7c1ab09a31505edd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "671b0fe5-cedf-4c5c-ba0b-ee83b2a5a6be", "node_type": "1", "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "hash": "0e082c188427f90a68ce3364797f283813fb0f18c1a7c326cc2db6071aed394a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0e3681f9-1885-4196-8eb2-5dc7f865aee1", "node_type": "1", "metadata": {}, "hash": "8176664a20a1b22105cedb0dea23dbcc10b549360d09eb05022cbc00ad2672a0", "class_name": "RelatedNodeInfo"}}, "text": "Most of the subtopics discussed in these \nchapters are well known in the field \nthrough previous scholarship; they include \nthe connotation of knowledge acquisition \nthat \u201ctravel\u201d had in Islamic accounts, the \nBahmani sultans\u2019 pro-immigration policies, \nthe interdependence of trade and state \nin the premodern Indian subcontinent, \nand the Bahmani chief minister Ma\u1e25m\u016bd \nG\u0101v\u0101n\u2019s (d. 1481) mercantile networks. \nThe part on the Bahmani secretary \u02bfAbd \nal-Kar\u012bm N\u012bmdih\u012b\u2019s (d. ca. 1501) social \nnetwork (pp. 83\u201388), in particular, might \nhave benefited from a fresh examination of \nthe material in the main source, N\u012bmdih\u012b\u2019s \ninsh\u0101\u02be collection Kanz al-ma\u02bf\u0101n\u012b, instead \nof relying on Jean Aubin\u2019s publications.5 \nStill, these chapters are valuable for \nbringing together the complex and varied \naspects of the Deccan\u2019s transregional \nrelations in a comprehensible overview. \nFurther, the addition of highly engaging \nsections related to Flatt\u2019s interest in \nbodily practices brings back the focus \nfrom the wider context of economic \nand social connections to the court. For \nexample, as part of demonstrating the \nrole of friendship relations and sociability \nin courtiers\u2019 careers, Flatt discusses the \npractice of sitting together in the assembly \n(majlis) and how concerns about the body \nand its susceptibility to external influences \nshaped this social encounter (pp. 109\u2013119).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n462  \u2022  Meia Walravens\n\nThe remaining chapters of the book \neach deal with a set of skills that were \nimportant in the courtly life of the Deccan \nsultanates: letter writing (chapter 4, \n\u201cScribal Skills,\u201d pp. 167\u2013209); knowledge \nof esoteric sciences (chapter 5, \u201cEsoteric \nSkills,\u201d pp. 210\u2013267); and mastery of \nmartial arts (chapter 6, \u201cMartial Skills,\u201d  \npp. 268\u2013302). These chapters illustrate \nsome of the concrete aspects of courtly \nlife, but their aim is also to show how \nthese three seemingly very different \noccupations were all underpinned by the \nsame idea: that they (and the literary \nor scientific works that treated them) \nhad transformative powers on both a \ncommunal and an individual level. To the \nindividual courtier, each of these skills \nheld obvious practical value; one should \nbe able to write letters for the sultan and \nto colleagues and friends, be aware of the \npower of esoteric sciences to better serve \nthe sultan and to safeguard one\u2019s own \nwell-being, and be ready to fight in battles. \nAt the same time, given the continuum \nbetween physical activities and the soul \nexplained by Flatt in the beginning of the \nbook, these skills were linked to courtly \nideals of perfected selves: the true munsh\u012b \n(composer of insh\u0101\u02be), the spiritual master, \nand the jav\u0101nmard (a person embodying \ncharacteristics of \u201cyoung-manliness\u201d).\n\nAt the communal level, Flatt argues, \nwe can observe attempts to mobilize \neach of these three courtly skills to deal \nwith the ethnic, linguistic, and religious \nheterogeneity of Deccani society. The \nBahmani chief minister Ma\u1e25m\u016bd G\u0101v\u0101n \nthus advocated in his chancery manual an \n\n6.  An exception is Flatt\u2019s own previous study \u201cThe Authorship and Significance of the Nuj\u016bm al-\u02bfUl\u016bm: A \nSixteenth-Century Astrological Encyclopedia from Bijapur,\u201d Journal of the American Oriental Society 131, no. 2 \n(2011): 223\u2013244.\n\n\u201cArabicized\u201d Persian, purged of vernacular \ninfluences, as the basis of insh\u0101\u02be to balance \nout rivalries between ethnic-political \nfactions at the court, which are well \nknown for the disrupting role they played \nin Bahmani history.", "start_char_idx": 9195, "end_char_idx": 12718, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0e3681f9-1885-4196-8eb2-5dc7f865aee1": {"__data__": {"id_": "0e3681f9-1885-4196-8eb2-5dc7f865aee1", "embedding": null, "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8434", "node_type": "4", "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "hash": "7d4b9de37240c3ec0a29ff625ff72b48dbff9dd4247b7a0c7c1ab09a31505edd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2bdb56ca-f10a-4770-b067-cdf94f5302f0", "node_type": "1", "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "hash": "c50fddc6d511f805dc5390ef756855733bcfb8fe5f20db52cf812d1a4af0d323", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8a5252d5-7dee-4a93-bbad-42b05900fc2f", "node_type": "1", "metadata": {}, "hash": "3d8d3c03cf24e6c5352351b2de9f1248a561f107ea24a1f3e1d3bbd0b592fc4d", "class_name": "RelatedNodeInfo"}}, "text": "As for the esoteric \nsciences, one of the sultans of Bijapur, \u02bfAl\u012b \n\u02bf\u0100dil Sh\u0101h I (r. 1558\u20131580), found them an \nideal arena in which \u201cto create conceptual \ncommensurabilities between Indic and \nIslamicate cosmologies with the aim of \npromoting a shared culture in a multi-\nethnic and religiously plural society\u201d  \n(p. 305). He did so by writing an astrological \nencyclopaedia that drew on both Islamic \nand Indic beliefs, images, and practices. \nFinally, the Deccan sultans are shown to \nhave encouraged or prohibited certain \nmartial arts depending on whether they \nperceived them as a unifying or disrupting \nforce.\n\nIn addition to a range of more conven-\ntional primary sources on the early modern \nDeccan, such as Firishtah\u2019s T\u0101r\u012bkh, \u02bfI\u1e63\u0101m\u012b\u2019s \nF u t \u016b \u1e25  a l - s a l \u0101 \u1e6d \u012b n ,  S h \u012b r \u0101 z \u012b \u2019 s  T a d h k i r a t \nal-mul\u016bk, and \u1e6cab\u0101\u1e6dab\u0101\u2019s Burh\u0101n-i ma\u02be\u0101sir, \nthe book\u2019s main arguments build on two \nparticularly noteworthy sources: Ma\u1e25m\u016bd \nG \u0101 v \u0101 n \u2019 s  c h a n c e r y  m a n u a l  M a n \u0101 \u1e93 i r \nal-insh\u0101\u02be (chapter 4) and \u02bfAl\u012b \u02bf\u0100dil Sh\u0101h\u2019s \nastrological encyclopaedia Nuj\u016bm al-\u02bful\u016bm \n(chapter 5). Flatt\u2019s use of them makes a \nkey contribution to the field, because both \nworks to date have been looked at only \nfrom specific angles. Nuj\u016bm al-\u02bful\u016bm has \nmainly received art-historical attention \no w i n g  t o  i t s  s p l e n d i d  m i n i a t u r e s . 6  \nIn Man\u0101\u1e93ir al-insh\u0101\u02be, the sections on the \nrules of letter composition have been singled \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nEmma J. Flatt\u2019s The Courts of the Deccan Sultanates  \u2022  463\n\nout for use in analyzing official letters \nfrom other premodern Islamic dynasties.7 \nFlatt\u2019s argument that these works served \npolitical, societal, and personal ends for \nthe first time sheds light on the purposes \nfor which they were potentially written. \nMuch work remains to be done to better \nu n d e r s t a n d  t h e s e  D e c c a n i  t e x t s  ( f o r \nexample, no attempt has so far been made \nto examine Man\u0101\u1e93ir al-insh\u0101\u02be\u2019s place within \nthe larger Islamic tradition of insh\u0101\u02be), but \nFlatt\u2019s intervention is an important step \nforward.\n\nOnly two minor reflections about the \neffectiveness of the book\u2019s arguments \nas a whole impose themselves. First, the \narguments presented slightly lose sight \nof the book\u2019s opening question: \u201cHow had \nthe ideas of \u2018the court\u2019 and \u2018courtliness\u2019 \nbecome so immediately recognisable \nacross a wide geographic area, and so \nreadily applicable\u2014by Persians\u2014to Indic \nculture?\u201d (p. 2). This question is raised \nafter observing that certain images of \nthe court modeled on ancient Persian \ne x a m p l e s  a r e  u s e d  b y  t h e  B i j a p u r i \nhistorian Raf\u012b\u02bf al-D\u012bn Sh\u012br\u0101z\u012b to describe \nthe cave temples at Ellora. It also relates \nto an aim articulated in the abstract: that \nthe book \u201cchallenges the idea of perpetual \nhostility between Islam and Hinduism in \nIndian history.\u201d Although the introduction \nrecognizes that one should not disregard \nthe local context when focusing on the \nPersian Cosmopolis (pp.", "start_char_idx": 12719, "end_char_idx": 15735, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8a5252d5-7dee-4a93-bbad-42b05900fc2f": {"__data__": {"id_": "8a5252d5-7dee-4a93-bbad-42b05900fc2f", "embedding": null, "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8434", "node_type": "4", "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "hash": "7d4b9de37240c3ec0a29ff625ff72b48dbff9dd4247b7a0c7c1ab09a31505edd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0e3681f9-1885-4196-8eb2-5dc7f865aee1", "node_type": "1", "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "hash": "a717b08e54e2dbb75b8333fd69e59c73f57a1adec89a857a55416da819b22a47", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "498b316f-249d-4b04-a4c5-bddfaf7ee1ac", "node_type": "1", "metadata": {}, "hash": "70a690433d9f70bb6100851fd94b20b1614da7fe594a981158e8ce8bf1d2bd16", "class_name": "RelatedNodeInfo"}}, "text": "22\u201324), the issue \nof the interaction between \u201cPersian\u201d and \n\u201cIndic\u201d elements in the Deccan\u2019s courtly \nculture only really receives attention in \nchapter 5. The author herself suggests, in \n\n7.  E.g., Malika Dekkiche, \u201cThe Letter and Its Response: The Exchanges between the Qara Qoyunlu and the \nMamluk Sultan: MS Arabe 4440 (BnF, Paris),\u201d Arabica 63 (2016): 579\u2013626; Matthew Melvin-Koushki, \u201cThe Delicate \nArt of Aggression: Uzun Hasan\u2019s Fathnama to Qaytbay of 1469,\u201d Iranian Studies 44, no. 2 (2011): 193\u2013214.\n\nher concluding remarks, that this question \ndeserves to be taken up more elaborately \nin future research (p. 306\u2013307).\n\nSecond, a risk of the thematic instead \nof chronological approach of the book is \nthat the reasoning of one of the central \narguments becomes somewhat circular: \nstrong connections, often through human \ntravel, with the Persian-speaking world \nallowed the Deccan sultanates to develop \na courtly culture compatible with those \no f  o t h e r  r e g i o n s  w i t h i n  t h e  P e r s i a n \nCosmopolis, which in turn facilitated the \ntransregional movement of courtiers. \nAdmittedly, it would be pointless to try to \nestablish cause and effect in this complex, \ntwo-way process. Nevertheless, an attempt \nmight have been made to discern certain \ne v o l u t i o n s  i n  m i g r a n t s \u2019  m o v e m e n t s \nover the almost three centuries under \ndiscussion and to explain how they related \nto Deccani courts\u2019 participation in the \nPersian Cosmopolis. That this remains a \nvery difficult thing to do further illustrates \nthe relevance of Flatt\u2019s research and the \npressing need for contributions like The \nCourts of the Deccan Sultanates.\n\nThe book features some useful and \nclear maps of the early modern Deccan  \n(pp. 5 and 8), the Persian Cosmopolis (p. 76), \nand the Bahmani capital of Bidar (p. 278), \nas well as wonderful illustrations taken \nfrom Persian manuscripts, mostly from the \nNuj\u016bm al-\u02bful\u016bm (MS CBL In. 02). As to the \ntransliteration of titles and phrases from \nPersian and Arabic, unfortunately a rather \nlarge number of mistakes remain in the \npublication, mostly due to an inconsistent \nrendering of the letters \u02bfayn (\u02bf) and", "start_char_idx": 15736, "end_char_idx": 17917, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "498b316f-249d-4b04-a4c5-bddfaf7ee1ac": {"__data__": {"id_": "498b316f-249d-4b04-a4c5-bddfaf7ee1ac", "embedding": null, "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8434", "node_type": "4", "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "hash": "7d4b9de37240c3ec0a29ff625ff72b48dbff9dd4247b7a0c7c1ab09a31505edd", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8a5252d5-7dee-4a93-bbad-42b05900fc2f", "node_type": "1", "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "hash": "9378392f5844466a5377a6c66eec5f92a513739ebbdb749da1dcea059bb3b6e6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "10f827b0-1094-4641-b2ca-745dac64c94d", "node_type": "1", "metadata": {}, "hash": "7eae4824ebe5e1baa93d19fb60db0ebd44cef7648b8b750eec7932f3bbc16ff0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n464  \u2022  Meia Walravens\n\nhamza (\u02be) throughout. For example, we find \n\u02bfAj\u0101\u02bfib (p. 39) instead of the correct \u02bfAj\u0101\u02beib, \nmujtami\u02be (p. 157) instead of mujtami\u02bf, \nal-m\u0101\u02bfida (p. 199) instead of al-m\u0101\u02beida, and \nRas\u0101\u02bfil (p. 233) instead of Ras\u0101\u02beil. There is \nalso Iq\u02bfra (p. 179, n. 42) instead of correctly \nIqra\u02be, al-Mutanabb\u012b\u02bf (p. 198, n. 112) instead \nof al-Mutanabb\u012b, fa\u1e63\u0101hat (p. 201) instead of \nfa\u1e63\u0101\u1e25at, Makhz\u0101n (p. 202, n. 129) instead \nof Makhzan, and Man\u0101z\u0324\u012br (throughout \n\nchapter 4) instead of Man\u0101\u1e93ir. This does not \nchange the fact, however, that The Courts \nof the Deccan Sultanates is a highly erudite \nwork, carefully structured and original in \nits approach and arguments, which should \ncertainly become part of the \u201ccanon\u201d\u2014\nto use some vocabulary that matches the \nthemes of the book\u2014of historians, area \nspecialists, political scientists, and scholars \nof language and literature alike.", "start_char_idx": 17923, "end_char_idx": 18848, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "10f827b0-1094-4641-b2ca-745dac64c94d": {"__data__": {"id_": "10f827b0-1094-4641-b2ca-745dac64c94d", "embedding": null, "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8435", "node_type": "4", "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "hash": "ac04ca2ebcf73b4664676aee3149c603927d0e1ad0ca513e99ed0f8a161be2c3", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "498b316f-249d-4b04-a4c5-bddfaf7ee1ac", "node_type": "1", "metadata": {"identifier": "alusur-8434", "author": "Walravens, Meia", "title": "Emma J. Flatt, The Courts of the Deccan Sultanates: Living Well in the Persian Cosmopolis", "date": "2020-10-01", "file": "alusur-8434.pdf"}, "hash": "2f7fc077cafbc85f4251a52559593a0afeb906d336b62458e5f6e6572475667d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0183974d-3792-4e60-810c-b9212c8c53dc", "node_type": "1", "metadata": {}, "hash": "1fa18a2e3e2c8062c33bdf6609dba28389978ae265d2d67b969147e4af7c70ec", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 465-470\n\nBook Review\n\nScholars write books out of various motivations, such as curiosity about and fascination with the unknown, \nthe desire to impart knowledge, the urge \nto contribute to a debate, or the wish \nto advance their careers. According to \nits preface, Warum es kein islamisches \nMittelalter gab: Das Erbe der Antike und \nder Orient (Why there was no Islamic \nMiddle Ages: The heritage of antiquity \nand the Orient) was written for a different \nreason, namely, \u201canger about the wide-\nspread negligence with which a term is \nused that causes more damage than those \nwho use it are usually aware of\u201d (p. 7; my \ntranslations throughout). The term in \nquestion is, of course, \u201cMiddle Ages,\u201d espe-\ncially as part of the phrase \u201cIslamic Middle \nAges.\u201d Thomas Bauer\u2019s book is essen-\ntially a strongly worded and well-argued \nplea against the use of this term, which \nis still very common in both German and \n\n\u2014 e s p e c i a l l y  i n  i t s  a d j e c t i v e  f o r m \n\u201cmedieval\u201d\u2014English scholarly litera-\nture about Islam and Islamic history. \nMoreover, Bauer develops a reasoned \nalternative to this term and the periodi-\nzation it expresses by arguing that, up to \nthe eleventh century CE, Islamic history \nshould be understood as the final, albeit \nnot fundamentally distinct, phase of late \nantiquity.\n\nThe main part of the book consists of \nfive chapters. The first chapter (pp. 11\u201331)\nprovides what its title promises: \u201cThe \n\u2018Islamic Middle Ages\u2019: Six Reasons against \nIt.\u201d The first reason Bauer adduces is a lack \nof precision: Even among Europeanists, it \nis disputed when the Middle Ages begin \nand end; once the term \u201cIslamic\u201d is added, \nthe picture becomes even more muddied, \ngiven that this religious label is used to \nrefer to the history of societies that consist \nlargely of non-Muslims. Second, \u201cMiddle \n\nThomas Bauer, Warum es kein islamisches Mittelalter gab: \nDas Erbe der Antike und der Orient (Munich: C. H. Beck, \n2018), 175 pp. ISBN 978-3406-72730-6. Price: \u20ac22.95 (cloth).\n\nChristian Mauder \nUniversity of Bergen\n\n(christian.mauder@uib.no)\n\n\u00a9 2020 Christian Mauder. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:christian.mauder%40uib.no?subject=", "start_char_idx": 47, "end_char_idx": 2566, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0183974d-3792-4e60-810c-b9212c8c53dc": {"__data__": {"id_": "0183974d-3792-4e60-810c-b9212c8c53dc", "embedding": null, "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8435", "node_type": "4", "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "hash": "ac04ca2ebcf73b4664676aee3149c603927d0e1ad0ca513e99ed0f8a161be2c3", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "10f827b0-1094-4641-b2ca-745dac64c94d", "node_type": "1", "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "hash": "a9f028876778c538b9eafe893fd4f70750c3571e0cef0373d2d4d3e178b70409", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "94a624da-c55d-4b06-9012-971a9a1575d6", "node_type": "1", "metadata": {}, "hash": "089b1977c31bc20babd89dbfd8ec053f2aede367af3cb69f7bde4422a6a8224a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n466  \u2022  Christian Mauder \n\nAges\u201d is often accompanied by misleading \nnotions, such as the erroneous idea that \nthe people who lived in this period were \nparticularly pious. Again, one aggravates \nthis problem by combining \u201cMiddle Ages\u201d \nwith \u201cIslamic,\u201d since the two terms in \ncombination imply what Bauer calls \u201can \nepitome of religious fanaticism\u201d (p. 16). \nAccording to Bauer, this leaves no room \nfor nonreligious aspects of literature, \npolitical thought, science, and art. Third, \nthe term \u201cMiddle Ages\u201d can be pejorative, \nespecially when combined with the term \n\u201cIslamic.\u201d Bauer\u2019s case in point here is the \nmedia coverage of the Islamic Revolution \nin Iran, which was depicted as a \u201creturn \nto the Middle Ages\u201d (p. 19). Fourth, the \nterm \u201cMiddle Ages\u201d inherently serves \npurposes of exoticizing and othering;  \nit is used to project an antithesis to one\u2019s \nown, enlightened present. Fifth, derived \nas it is from the periodization of European \nh i s t o r y ,  i t  i s  E u r o c e n t r i c  a n d  o f t e n \nimperialistic. The latter aspect becomes \nclear when non-Western\u2014and especially \noften Islamic\u2014societies are presented as \nmired in or even regressing to the Middle \nAges, thus lacking the essentially Western \ncharacteristic of modernity. Sixth, the \nterm lacks an empirical basis when applied \nto the Islamic world, since it presupposes a \nsimilarity of living conditions in European \nand Islamic parts of the globe during the \nperiod of roughly 500\u20131500 CE. Such a \nsimilarity, however, did not exist, as Bauer \ndetails in the next chapter.\n\nChapter 2 (pp. 33\u201377) uses the letters \nof the Latin alphabet to demonstrate \nthrough twenty-six short case studies \nthat, in terms of intellectual, cultural, \nand social history, as well as the history \nof everyday life and mentalities, the \nconditions of living in the premodern \n\nIslamic world were profoundly different \nfrom those in contemporaneous Europe \nduring the time from the rise of Islam to \nthe eleventh century CE. The case studies, \nsome of which are illustrated, examine \npertinent objects of material culture \nsuch as public bathhouses, glass objects, \ncopper coins, and roofing tiles alongside \nfields of learning such as medicine and \nthe natural sciences, social characteristics \nsuch as literacy and urbanity, and concepts \nsuch as the dogma of hereditary sin and \nhomoeroticism. Bauer argues that each \nof these examples demonstrates that the \nIslamic world did not experience a break \nwith earlier, antique periods of history \ncomparable to what European societies \nunderwent during the later centuries \nof the first millennium. Instead, the \nIslamic world exhibited characteristics \nBauer summarizes under the keywords \n\u201c c o n t i n u a t i o n  o f  l a t e  a n t i q u i t y , \u201d \n\u201cresurgence of ideas from pre-Christian \nantiquity,\u201d \u201cindependent developments \nthat anticipate achievements of the early \nmodern period,\u201d \u201cno \u2018barbarization,\u2019\u201d and \n\u201cpreservation and further development of \nthe culture of antiquity\u201d (pp. 74\u201375). Given \nthis lack of a clear break with antiquity, it \nis not justified to apply the term \u201cMiddle \nAges\u201d to the Islamic world.\n\nHaving thus thoroughly deconstructed \nthe concept of an \u201cIslamic Middle Ages\u201d \nin the first half of his book, Bauer uses the \nremainder to develop a viable alternative. \nHe begins this undertaking in the third \nchapter, \u201cLooking for the Complete Picture: \nFrom the Mediterranean to the Hindukush\u201d \n(pp. 79\u2013117), by discussing what effective \nconcepts of periodization ought to do, \nnamely, (1) be objective and unbiased, \n(2) be applicable to large areas, (3) reflect \nfundamental changes affecting all or at", "start_char_idx": 2569, "end_char_idx": 6254, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "94a624da-c55d-4b06-9012-971a9a1575d6": {"__data__": {"id_": "94a624da-c55d-4b06-9012-971a9a1575d6", "embedding": null, "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8435", "node_type": "4", "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "hash": "ac04ca2ebcf73b4664676aee3149c603927d0e1ad0ca513e99ed0f8a161be2c3", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0183974d-3792-4e60-810c-b9212c8c53dc", "node_type": "1", "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "hash": "2e0229b5c7e6bb172a7bf02a49b25f4f896ba7a2888f19cabe046f3e29c01160", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "28c48406-d663-40fb-861c-63015a66fd7a", "node_type": "1", "metadata": {}, "hash": "ef1efa0f3529b19766d07dc73b03b29067731d9bb76387d1fe030252b6d7b5c3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThomas Bauer\u2019s Warum es kein islamisches Mittelalter gab  \u2022  467\n\nleast many spheres of life in broad strata of \nsociety, and (4) be based on permanent and \nirreversible historical changes. Building \non insights from linguistic theory, Bauer \nthen argues that, optimally, periodization \nshould be based on what he calls \u201cclusters \nof characteristics\u201d (Merkmalsb\u00fcndel). \nThis means that when developing systems \nof periodization, scholars should not \nmerely take their cues from changes \nin one or two areas, such as politics or \nreligion, but instead identify times that are \ncharacterized by multiple transformations \nin numerous aspects of human life. On the \nbasis of these theoretical considerations, \nBauer goes on to deconstruct the notion \nof the rise of Islam in the seventh century \nas marking the beginning of a new period \nof history. The beginning of Islam neither \nbrought with it an immediate, large-\nscale transformation of the religious \nand economic landscape nor resulted \nin a profoundly different political map \nof Europe and the Middle East. Rather, \nas Bauer points out, the late antique \npre-Islamic political order was dominated \nby two emperors\u2014a Western Roman one in \nsouthern and central Europe and an Eastern \nRoman one based in Constantinople\u2014and \nthe Sassanian Great King who ruled his \nMiddle Eastern empire from his residence \non the banks of the Tigris in what is today \nIraq. Around the year 800, more than a \ncentury after the rise of Islam, the political \nmap looked strikingly similar. There were \nagain two Roman emperors and a ruler\u2014\nnow called caliph instead of Great King\u2014\nwho governed his Middle Eastern empire \nfrom his capital on the Tigris. Moreover, \nall three rulers personified the same type \nof political leadership, something Bauer, \nquoting Almut H\u00f6fert, calls \u201cimperial \nmonotheism.\u201d Only the disintegration of \n\nthe caliphal imperial monotheism during \nthe tenth and eleventh centuries marked \nthe beginning of a profoundly new period \nin the political history of the region. Bauer \nthus argues that the rise of Islam, rather \nthan marking the end of late antiquity, \nresulted only in the beginning of a new \nphase of late antique history. Bauer calls \nthis phase \u201cIslamic late antiquity\u201d and \nunderstands it as a transformative period \nfor both the Islamic world and what is \ncommonly called \u201cearly medieval\u201d Europe. \nDuring this phase, both regions underwent \ngradual but very different processes \nof transformation of their late antique \nheritage, culminating in the start of a new \nperiod of history in the eleventh century. \nDuring this new period, the two regions \nagain became much more similar in terms \nof their intellectual, economic, and cultural \ndevelopment than had been the case \nduring the centuries of transformation. \nBuilding on these findings and the work \no f  G a r t h  F o w d e n ,  B a u e r  a r g u e s  t h a t \ninstead of taking dates such as 476 or 635 \nCE as markers of the beginning of a new \nperiod, historians should understand the \nfirst millennium as one cohesive period of \nhistory.\n\nRegarding Islamic cultural, literary, \nand intellectual history, Bauer contends \nthat the time from the rise of Islam \nto the eleventh century should not be \nmisrepresented as a Hegelian \u201cgolden age\u201d \nin which Islamic societies \u201cpreserved\u201d the \nantique cultural heritage that later enabled \nEurope to experience its Renaissance \nwhile the Islamic lands were caught in \nan inevitable process of cultural decline. \nRather, the phase up to the eleventh \ncentury represents the formative period \nof Islamic intellectual culture, which then \ngave way to a long \u201cclassical\u201d period until \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n468  \u2022  Christian Mauder \n\nthe end of the fifteenth century.", "start_char_idx": 6259, "end_char_idx": 10037, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "28c48406-d663-40fb-861c-63015a66fd7a": {"__data__": {"id_": "28c48406-d663-40fb-861c-63015a66fd7a", "embedding": null, "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8435", "node_type": "4", "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "hash": "ac04ca2ebcf73b4664676aee3149c603927d0e1ad0ca513e99ed0f8a161be2c3", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "94a624da-c55d-4b06-9012-971a9a1575d6", "node_type": "1", "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "hash": "00089c833e4dfd58a04800dcf28aaf2109a04bee6427c818c2697cd6a6b3dc4f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "077d1233-33ba-46eb-8038-72d55adc4000", "node_type": "1", "metadata": {}, "hash": "38215db00b73d4923a3ee8c428c948f5f341f79ef0790e0be1df12d5bed7fcbc", "class_name": "RelatedNodeInfo"}}, "text": "Because \no f  t h e  l o n g - d o m i n a n t  p a r a d i g m  o f  a \ngeneral cultural decline that in part served \ncolonial goals, a teleological worldview \nthat saw modern Europe as the pinnacle \nof human history and evaluated other \ncultures on the basis of their contributions \nto European modernity, and a general \nscholarly fascination with the beginnings \nof historical processes, the intellectual \nand cultural output of this classical period \nremains very little studied. This holds true \neven though, when examining a certain \nfield of intellectual history, modern-day \nscholars typically begin their explorations \nw i t h  s o m e  o f  t h e  w e l l - o r d e r e d  a n d \ncomprehensive works from the classical \nperiod rather than with the often highly \ninnovative, but not yet fully developed \ns c h o l a r l y  p r o d u c t s  o f  t h e  f o r m a t i v e \nperiod. Nevertheless, the latter were long \nconsidered by modern-day scholars to be \nthe more interesting and more relevant \nobjects of study.\n\nT h e  f i r s t  p a r t  o f  B a u e r \u2019 s  f o u r t h \nchapter, \u201cIslamic Late Antiquity: The \nFormative Period of the Islamic Sciences\u201d \n(pp. 119\u2013148), takes up the topic of the \nimportance of scholarly works from the \nclassical period. It underlines the central \nplace works authored in or around the \neleventh century occupied in later Islamic \nscholarship by examining two works from \nthe seventeenth and nineteenth centuries, \nrespectively, that provide broad overviews \nof Islamic intellectual history: K\u0101tib \n\u010celebi\u2019s (d. 1657) Kashf al-\u1e93un\u016bn \u02bfan as\u0101m\u012b \nal-kutub wa-l-fun\u016bn  and Mu\u1e25ammad  \nb. \u02bfAl\u012b al-Shawk\u0101n\u012b\u2019s (d. 1839) Adab al-\u1e6dalab \nwa-muntah\u0101 al-arab. For each discipline \nof Islamic learning, Bauer identifies the \nworks that receive a great deal of attention \n \n\nfrom K\u0101tib \u010celebi and al-Shawk\u0101n\u012b or that \nthey recommend for study. He presents a \nlist of more than twenty works that were \nof central importance for what he calls \n\u201cthe Islamic curriculum\u201d (p. 121). The vast \nmajority of these works were produced \nin or around the eleventh century, when \nmost disciplines of Islamic learning had \nreached a level of maturity denoting the \nbeginning of their postformative period. \nThe status of these works as syntheses \nof earlier accomplishments and as the \ncornerstones of later developments within \ntheir respective disciplines demonstrates \nthe pivotal significance of their time \nof production to the history of Islamic \nscholarship, as seen through the lens of \ntwo late representatives of this intellectual \ntradition who were steeped in its classical \nheritage.\n\nT h e  s e c o n d  p a r t  o f  t h e  f o u r t h \nchapter looks in detail at the changes \nthe Islamic world experienced during \nthe eleventh century. It pays special \na t t e n t i o n  t o  t h e  c u l t u r a l ,  e c o n o m i c , \npolitical, and demographic situation in \ndifferent regions of the Islamic world. \nBauer points, among other things, to \nthe period of crisis in greater Syria and \nEgypt during the eleventh century, which \nmanifested itself in developments such as \nincreased incursions by Bedouin groups \nand migrating nomads, famines, and \ndeurbanization, which in turn likely had \ntheir underlying causes in adverse climate \nconditions. These developments went hand \nin hand with the end of Islamic imperial \nmonotheism as represented by the Abbasid \ncaliphate in Baghdad as well as with the \ndownfall of the Umayyads of al-Andalus \nand, slightly later, that of the Fatimids of \nEgypt. Because this time of crisis was of", "start_char_idx": 10038, "end_char_idx": 13597, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "077d1233-33ba-46eb-8038-72d55adc4000": {"__data__": {"id_": "077d1233-33ba-46eb-8038-72d55adc4000", "embedding": null, "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8435", "node_type": "4", "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "hash": "ac04ca2ebcf73b4664676aee3149c603927d0e1ad0ca513e99ed0f8a161be2c3", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "28c48406-d663-40fb-861c-63015a66fd7a", "node_type": "1", "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "hash": "424969513a8a5e5586b6b81298bfd8b3f48d559b9215de70cacf9e1601e9c0f0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ff308c67-127b-4746-9675-52df22fb993c", "node_type": "1", "metadata": {}, "hash": "3e6c92d2eedd59ed0091e0d6820dc78a9d1fdf1c3d73f24bd5cebaad55d6eb4e", "class_name": "RelatedNodeInfo"}}, "text": "Because this time of crisis was of \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\nThomas Bauer\u2019s Warum es kein islamisches Mittelalter gab  \u2022  469\n\nonly regional importance and lasted less \nthan two hundred years, it did not result \nin a fundamental cultural discontinuity, \nalthough it nevertheless indicated the \nbeginning of a new period.\n\nT h e  f i f t h  a n d  f i n a l  c h a p t e r ,  \u201c T h e \nEleventh-Century Epochal Threshold: \nConclusion and Outlook\u201d (pp. 149\u2013158), \nsummarizes the main arguments and \nf i n d i n g s  o f  t h e  b o o k ,  o f f e r s  a  b r i e f \ndiscussion of their applicability to African \nhistory, and closes with reflections on \nthe periodization of later Islamic history. \nRegarding the latter point, Bauer argues \nagainst the view that the early sixteenth \nc e n t u r y  m a r k s  t h e  b e g i n n i n g  o f  a \nfundamentally new period. Instead, he \nproposes a periodization that treats the \ntime from the eleventh to the second half \nof the eighteenth century as one single \nperiod of Islamic history, with the events \nat the beginning of the sixteenth century \nmarking only the turn from the earlier to \nthe later part of this period.\n\nAltogether, Thomas Bauer\u2019s Warum \ne s  k e i n  i s l a m i s c h e s  M i t t e l a l t e r  g a b \nconstitutes a remarkably broad, well-\nargued, clearly structured, and richly \nillustrated contribution to one of the most \n\n1.  See especially Th. Bauer, \u201cIn Search of \u2018Post-Classical Literature\u2019: A Review Article,\u201d Maml\u016bk Studies \nReview 11, no. 2 (2007): 137\u2013167.\n\n2.  See, e.g., his \u201cNarrative and Community in Islamic Late Antiquity,\u201d Past & Present 185, no. 1 (2004): 9\u201342. \n3.  For a useful overview of current systems of periodization of Islamic history and the debates about them, \n\nsee F. Donner, \u201cPeriodization as a Tool of the Historian with Special Reference to Islamic History,\u201d Der Islam 91, \nno. 1 (2014): 20\u201336, especially 28\u201336; and with regard to early Islam in particular, A. Borrut, \u201cVanishing Syria: \nPeriodization and Power in Early Islam,\u201d Der Islam 91, no. 1 (2014): 37\u201368.\n\n4.  See, e.g., S. von Hees, ed., In\u1e25i\u1e6d\u0101\u1e6d\u2014The Decline Paradigm: Its Influence and Persistence in the Writing of \nArab Cultural History (W\u00fcrzburg: Ergon, 2017); S. Brentjes, \u201cThe Prison of Categories: \u2018Decline\u2019 and Its Company,\u201d \nin Islamic Philosophy, Science, Culture, and Religion: Studies in Honor of Dimitri Gutas, ed. F. M. M. Opwis and \nD. Reisman, 131\u2013156 (Leiden: Brill, 2012).\n\n5.  See, e.g., S. Conermann and G. \u015een, \u201cIntroduction: A Transitional Point of View,\u201d in The Mamluk-Ottoman \nTransition: Continuity and Change in Egypt and Bil\u0101d al-Sh\u0101m in the Sixteenth Century, ed. S. Conermann and \nG. \u015een, 13\u201332 (G\u00f6ttingen: Bonn University Press, 2017), especially 13\u201320.\n\nfundamental debates of Islamic history. \nBuilding on the author\u2019s important earlier \nwork on questions of periodization, 1  \nit offers a persuasive deconstruction \nof what Bauer shows to be the highly \nproblematic notion of an \u201cIslamic Middle \nAges.\u201d Historians who continue to use \nthis term will be hard-pressed to find \nconvincing reasons for their terminological \nchoice.", "start_char_idx": 13563, "end_char_idx": 16693, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ff308c67-127b-4746-9675-52df22fb993c": {"__data__": {"id_": "ff308c67-127b-4746-9675-52df22fb993c", "embedding": null, "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8435", "node_type": "4", "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "hash": "ac04ca2ebcf73b4664676aee3149c603927d0e1ad0ca513e99ed0f8a161be2c3", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "077d1233-33ba-46eb-8038-72d55adc4000", "node_type": "1", "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "hash": "793729cb4ba210ca41d82361530ec3d6b49f3e473f6d666f52c7d8050655c1ea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "73abc3d9-7097-415e-bb9e-e0ba94ba2f35", "node_type": "1", "metadata": {}, "hash": "b5c7e984959bf3758b3982aec25bbe419919a9d1bd9d00f596ee133b4e75e018", "class_name": "RelatedNodeInfo"}}, "text": "Moreover, any future attempt \nto arrive at a meaningful periodization \nof Islamic history must take Bauer\u2019s \nconclusive arguments for the notion of an \n\u201cIslamic late antiquity\u201d into account.\n\nIn his book, Bauer does not simply \nreturn this notion of an \u201cIslamic late \nantiquity,\u201d which had already figured \nprominently in the work of the late \nThomas Sizgorich,2 to the center of the \ndebate about the proper understanding of \nearly Islam. He also contributes to several \nimportant recent trends in the revision \nof traditional systems of periodization \nof Islamic history.3 These trends include \nthe deconstruction of the concept of \n\u201cdecline\u201d as a useful category of historical \ninquiry,4 the reevaluation of the early \nsixteenth century as a supposed watershed \nin Islamic history,5 and the tendency no", "start_char_idx": 16694, "end_char_idx": 17499, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "73abc3d9-7097-415e-bb9e-e0ba94ba2f35": {"__data__": {"id_": "73abc3d9-7097-415e-bb9e-e0ba94ba2f35", "embedding": null, "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8435", "node_type": "4", "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "hash": "ac04ca2ebcf73b4664676aee3149c603927d0e1ad0ca513e99ed0f8a161be2c3", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ff308c67-127b-4746-9675-52df22fb993c", "node_type": "1", "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "hash": "c46554328bcd56c5e1da1571f6085a08ae2c17c4a28ad70306b11aa1a80793de", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "15457f27-6827-4c65-8d9b-9c5264070cc8", "node_type": "1", "metadata": {}, "hash": "e5c3c462bc61f8cbb379b0c9a67d3e7847280be371d29bad4a7818bf4b451e6c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020)\n\n470  \u2022  Christian Mauder \n\nlonger to regard dynastic changes alone as \nsufficient indicators of the beginnings of \nnew periods.6 \n\nAs is almost inevitable in a book of \nits breadth, Warum es kein islamisches \nMittelalter gab includes a few elements \ns p e c i a l i s t s  m i g h t  f i n d  p r o b l e m a t i c . \nStatements such as \u201cEgypt is ruled from \nthe sixth [sic] century onward by Arabic-\nspeaking Muslims\u201d (p. 85) or the claim that \nal-Shawk\u0101n\u012b\u2019s Adab al-\u1e6dalab wa-muntah\u0101 \nal-arab, which was completed around 1807, \nbelongs to the eighteenth century (p. 120) \nmight best be explained as slips of the \npen. The claim that it was \u201cforeign\u201d to the \npremodern Islamic world to treat converts \nto Islam with suspicion should be revised \nin light of Luke Yarbrough\u2019s recent work \non Islamic anti-dhimm\u012b discourses that \nalso targeted converts.7 Yet, of course, \nthese minor points in no way diminish the \nvalue of the book as a whole. Possibly more \nserious is an unfortunate terminological \nchoice that is particularly puzzling in a \nwork that calls consistently for careful \nreflection on the potential pitfalls of our \nscholarly vocabulary: the term \u201cOrient.\u201d \nThis term, which appears prominently \nin the subtitle of Bauer\u2019s book, is no less \nproblematic in German than it is in English \nand, ever since the publication of Said\u2019s \nOrientalism, brings to mind a bygone \ntime of exoticizing literature about the \n\n6.  See, e.g., K. Hirschler and S. B. Savant, \u201cIntroduction: What Is in a Period? Arabic Historiography and \nPeriodization,\u201d Der Islam 91, no. 1 (2014), 6\u201319, at 13\u201316.\n\n7.  L. Yarbrough, Friends of the Emir: Non-Muslim State Officials in Premodern Islamic Thought (Cambridge: \nCambridge University Press, 2019).\n\n\u201cOriental\u201d other. Within the German-\nspeaking context, in particular, recent \ncalls by far-right political actors to defend \nthe \u201cOccident\u201d against \u201cOriental\u201d invaders \nmake the term appear even more unfit \nfor academic use. It should be pointed \nout, however, that in the main text of \nBauer\u2019s book, which in more than one \nplace engages critically and thoughtfully \nw i t h  O r i e n t a l i s t  d i s c o u r s e ,  t h e  t e r m \n\u201cOrient\u201d is largely absent, appearing most \noften in quotations from other studies. Its \nprominent\u2014and unexplained\u2014appearance \non the cover of the book is thus difficult \nto fathom. One is left to wonder whether \nits use reflects primarily the marketing \nstrategy of the publisher rather than any \nterminological preferences of the author.\n\nI n  t h e  p r e f a c e  t o  W a r u m  e s  k e i n \nislamisches Mittelalter gab, the author \napt ly  des cribes  his  book as  \u201cm ov ing \nbetween a hopefully not too polemical \nessayistic style and a hopefully not too \ndry specialized scholarship\u201d (p. 8). To the \npresent reviewer, Bauer\u2019s work clearly \nfulfills both hopes and constitutes one \nof the most important German-language \nbooks on Islamic history published in \nrecent years. It is a work no historian of \nthe Islamic world interested in questions \nof periodization can afford to ignore, and it \nwill have a profound impact on one of the \nmost fundamental debates of our field.", "start_char_idx": 17504, "end_char_idx": 20691, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "15457f27-6827-4c65-8d9b-9c5264070cc8": {"__data__": {"id_": "15457f27-6827-4c65-8d9b-9c5264070cc8", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "73abc3d9-7097-415e-bb9e-e0ba94ba2f35", "node_type": "1", "metadata": {"identifier": "alusur-8435", "author": "Mauder, Christian", "title": "Thomas Bauer, Warum es kein islamisches Mittelalter gab: Das Erbe der Antike und der Orient", "date": "2020-10-01", "file": "alusur-8435.pdf"}, "hash": "444efe31fd6944fb2b67d584e16d9d1dd7876f59a43c90f4b2163ae1715990d6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8a6a2390-7e8d-44c4-853e-4cba626e6af8", "node_type": "1", "metadata": {}, "hash": "fbb8aa9da4989aaf6fe30bcabd9cd19b7bb441e16aa5b43a546a7dd4e9d27563", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 1-46\n\n  The Poetics of the Sufi Carnival:  \nThe Rogue Lyrics (Qalandariyy\u0101t) as  \n\nHeterotopic Countergenre(s)*\n\nMatthew thoMas Miller\nRoshan Institute for Persian Studies,  \nUniversity of Maryland, College Park\n\n(mtmiller@umd.edu)\n\nI. Introduction\n\nAs early as the eleventh century, Persian poets began producing a new type of poetry \nthat later litterateurs would term the qalandariyy\u0101t. These lively lyrics, as their name \nsuggests, focus on the antinomian exploits of the figure of the \u201crogue\u201d (qalandar), his \nsimilarly socially disruptive associates (qall\u0101sh/rascal, haunter of the winehouse/khar\u0101b\u0101t\u012b, \nawb\u0101sh/ruffian, rind/libertine, \u02bfayy\u0101r/roguish man of wiles), and the religious and social \n \n\nAbstract\nThe carnivalesque poetics of the \u201crogue lyrics\u201d (qalandariyy\u0101t) of medieval Sufi poetry have excited the interest \nof varied audiences since premodern times. This attention is not surprising: these poems' purported celebration \nof proscribed actions, antinomian figures, and even apostasy shocks readers and demands interpretation. \nMany Sufi interpreters, followed by a substantial group of contemporary scholars, have read the carnivalesque \nimagery of such poetry as an esoteric symbolic code that must be explicated through the Sufi hermeneutic \ntradition. Other scholars, largely approaching these poems from the perspective of the history of Sufism, have \nsought to understand this poetry\u2019s relationship with the historical antinomian groups of the medieval Islamic \nworld. What has been lost in these discussions, however, is an understanding of the qalandariyy\u0101t\u2019s poetics and \nits function within the larger early Persian genre system. This study focuses on elucidating the \u201cpoetics of the \nSufi carnival\u201d through an exploration of how the qalandariyy\u0101t constructs its heterotopic poetics in its parody \nof ascetic-homiletic (zuhdiyy\u0101t-maw\u02bfi\u1e93a) and panegyric (mad\u1e25iyy\u0101t) poetry. The qalandariyy\u0101t operates as a \ncountergenre, but not in the singular. Subsumed under this broad generic umbrella are multiple subgenres\u2014 \na point that also illustrates the considerable complexity and historical specificity of the early Persian genre \nsystem.\n\n* I am grateful to Cameron Lindley Cross, Ahmet T. Karamustafa, Fatemeh Keshavarz, Paul Losensky,  \nJohn Mullan, Austin O\u2019Malley, Michael Pifer, and Lynne Tatlock for their suggestions and feedback on various \nversions of the text in this article.\n\n\u00a9 2022 Matthew Thomas Miller. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-\nNoDerivatives License, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes \nonly, and only so long as attribution is given to the original authors and source.\n\n\n\n2  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nminorities (Zoroastrians, Christians, even infidels) whom they befriend and often fall in \nlove with in their self-imposed exile from mainstream Islamic society. The \u201crevers[ed] \nworld\u201d of the qalandariyy\u0101t takes destruction as its starting point.1 In this sense, the famous \ncomment of the powerful thirteenth-century Sufi master Ab\u016b \u1e24af\u1e63 \u02bfUmar al-Suhraward\u012b \n(d.", "start_char_idx": 47, "end_char_idx": 3291, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8a6a2390-7e8d-44c4-853e-4cba626e6af8": {"__data__": {"id_": "8a6a2390-7e8d-44c4-853e-4cba626e6af8", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "15457f27-6827-4c65-8d9b-9c5264070cc8", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "aa88ce40a2680ba2ddc1b808ca11f2668eed8c5a6e129460b056730b3335207c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "de4e42ee-3691-43c3-8e88-e800398db492", "node_type": "1", "metadata": {}, "hash": "3a0d1e3e508ff77026efeec50fd2cca919b338bea8919f2cca26c8269852b289", "class_name": "RelatedNodeInfo"}}, "text": "1234) about historical qalandar groups\u2014namely, that their principal characteristic is \nthat they engage in the \u201cdestr[uction] of customs and discard[ing] of the protocols of social \ninteraction and engagement\u201d\u2014is equally applicable to the poetic ethos adopted by the \nqalandar\u012b poets.2 As \u02bfA\u1e6d\u1e6d\u0101r remarks in one of the rub\u0101\u02bf\u012b that he places in the qalandariyy\u0101t \nchapter of his Mukht\u0101r-n\u0101ma:\n\nThe beloved does not want high position or lordship, \nthe beloved wants bewilderment and destruction.\n\nHow would I know how to be a mantle-wearing ascetic (z\u0101hid) \nwhen the friend wants me to be a qalandar!3\n\nThis impulse to destroy, as \u02bfA\u1e6d\u1e6d\u0101r confesses here, originates not with the poetic persona \nof the qalandar himself, but with the enigmatic and many-faced figure of the \u201cbeloved.\u201d4 \nAppearing alternatively as an \u201cidol,\u201d a young and seductive member of a religious minority, \n \n\n1.  The reference here is to the important book on symbolic inversion and transgression edited by Barbara \nBabcock and Victor Turner, The Reversible World: Symbolic Inversion in Art and Society (Ithaca, NY: Cornell \nUniversity Press, 1978).\n\n2.  Ab\u016b \u1e24af\u1e63 \u02bfUmar al-Suhraward\u012b, \u02bfAw\u0101rif al-ma\u02bf\u0101rif, ed. A\u1e25mad \u02bfAbd al-Ra\u1e25\u012bm S\u0101yi\u1e25 and Tawf\u012bq \u02bfAl\u012b Wahba \n(Cairo: Maktabat al-Thaq\u0101fa al-D\u012bniyya, 2006), 89. Al-Suhraward\u012b\u2019s account is the touchstone for almost all \ndiscussions of qalandars and antinomians in the premodern Islamic world. See, for example, Fritz Meier, Ab\u016b \nSa\u02bf\u012bd-i Ab\u016b l-\u1e2aayr: Wirklichkeit und Legende (Leiden: E. J. Brill, 1976), 496\u201397; Ahmet T. Karamustafa, God\u2019s \nUnruly Friends: Dervish Groups in the Islamic Later Middle Period, 1200\u20131550 (Salt Lake City: University of \nUtah Press, 1994), 34\u201336; J. T. P de Bruijn, \u201cThe Qalandariyy\u0101t in Persian Mystical Poetry, from San\u0101\u02be\u012b Onwards,\u201d \nin The Legacy of Mediaeval Persian Sufism, ed. Leonard Lewisohn, 75\u201386 (New York: Khaniqahi Nimatullah \nPublications, 1992), 76; idem, Persian Sufi Poetry: An Introduction to the Mystical Use of Classical Persian Poems \n(Richmond: Curzon, 1997), 73\u201374; Ashk Dahl\u00e9n, \u201cThe Holy Fool in Medieval Islam: The Qalandar\u012by\u0101t of Fakhr \nal-D\u012bn \u02bfAr\u0101q\u012b,\u201d Orientalia Suecana 53 (2004): 64; Mu\u1e25ammad Ri\u017c\u0101 Shaf\u012b\u02bf\u012b-Kadkan\u012b, Qalandariyya dar t\u0101r\u012bkh: \nDigard\u012bs\u012b-h\u0101-yi yik \u012bdi\u02beuluzh\u012b (Tehran: Sukhan, 1386 [2007\u20138]), 137\u201339; Lloyd Ridgeon, \u201cReading Sufi History \nthrough \u0100d\u0101b: The Perspectives of Sufis, Jaw\u0101nmard\u0101n and Qalandars,\u201d in Ethics and Spirituality in Islam, ed. \nFrancesco Chiabotti et al., 379\u2013402 (Leiden: Brill, 2017), 390\u201392. \n\n3.  Far\u012bd al-D\u012bn \u02bfA\u1e6d\u1e6d\u0101r, Mukht\u0101r-n\u0101ma: Majm\u016b\u02bfa-yi rub\u0101\u02bfiyy\u0101t-i Far\u012bd al-D\u012bn \u02bfA\u1e6d\u1e6d\u0101r N\u012bsh\u0101b\u016br\u012b, ed.", "start_char_idx": 3292, "end_char_idx": 5893, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "de4e42ee-3691-43c3-8e88-e800398db492": {"__data__": {"id_": "de4e42ee-3691-43c3-8e88-e800398db492", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8a6a2390-7e8d-44c4-853e-4cba626e6af8", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "be37b0f3009fe190888d16442fc0c971fb11461ee169ed52a173d2a1b0632e8d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "939d96b7-9db4-4a65-b2fe-0033150888af", "node_type": "1", "metadata": {}, "hash": "845ab3dbdcaa41fcfcc60c47e0335ff9b49851abb8bbf027c48815781fc206f2", "class_name": "RelatedNodeInfo"}}, "text": "Mu\u1e25ammad \nRi\u017c\u0101 Shaf\u012b\u02bf\u012b-Kadkan\u012b, 2nd ed. (Tehran: Sukhan, 1386 [2007\u20138]), 293. Persian text:\n\n\u0645\u0639\u0634\u0648\u0642\u0647 \u0646\u0647 \u0633\u0631\u060c  \u0646\u0647 \u0633\u0631\u0648\u0631\u06cc \u0645\u06cc \u062e\u0648\u0627\u0647\u062f     \u062d\u06cc\u0631\u0627\u0646\u06cc \u0648 \u0632\u06cc\u0631 \u0648 \u064e\u0632\u0628\u064e\u0631\u06cc \u0645\u06cc \u062e\u0648\u0627\u0647\u062f  \n\u0645\u0646 \u0632\u0627\u0647\u062f \u0641\u0648\u0637\u0647 \u067e\u0648\u0634 \u0686\u0648\u0646 \u062f\u0627\u0646\u0645 \u0628\u0648\u062f         \u0686\u0648\u0646 \u06cc\u0627\u0631 \u0645\u0631\u0627 \u0642\u0644\u0646\u062f\u0631\u06cc \u0645\u06cc \u062e\u0648\u0627\u0647\u062f\n\n4.  To be clear, when I speak of the \u201cpoet as qalandar\u201d or the \u201cqalandar\u012b poet,\u201d I am referring to the qalandar\u012b \npoetic persona that the poet has adopted in this poem, not the historical figure of the poet. On poetic personae \nin Persian poetry, see Julie Scott Meisami, Medieval Persian Court Poetry (Princeton, NJ: Princeton University \nPress, 1987), 261\u201362; idem, Structure and Meaning in Medieval Arabic and Persian Poetry: Orient Pearls (New \nYork: RoutledgeCurzon, 2003), 29. For a more recent and theoretically rich consideration of the relationship \nbetween the \u201cpoetic \u2018I\u2019\u201d/\u201clyrical I\u201d/\u201cpoetic self\u201d and the historical poet, see Domenico Ingenito, Beholding \nBeauty: Sa\u02bfdi of Shiraz and the Aesthetics of Desire in Medieval Persian Poetry (Leiden: Brill, 2021), 104\u20139, 137.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  3\n\na \u201ccupbearer,\u201d or a \u201cfriend\u201d (y\u0101r), this roguish beloved calls the poet to this path of \n\u201cbewilderment and destruction\u201d: a life of revelry aimed at the subversion, inversion, and \ntransgression of all that is celebrated as sacred and respectable in mainstream Islamic \nsociety\u2014at times even going as far as praising the \u201cinfidelity\u201d (kufr) of the winehouse and \ndecrying the highest Islamic principle of \u201cdivine unity\u201d (taw\u1e25\u012bd) as \u201cinfidelity\u201d (k\u0101fir\u012b).5 \nIt is in this sense that the qalandariyy\u0101t can be said to constitute an Islamic form of \ncarnivalesque or heterotopic poetics. These poems, each in its own way, imagine a poetic \nworld in which, as Mikhail Bakhtin has famously outlined in his work on the premodern \ncarnivals of Europe, normal social hierarchies are inverted, official high culture (including \nreligion and its rituals) is mocked, and socio-religious rules are suspended.6 Such intense \nsubversion and parody of the hegemonic symbolic order most frequently occurs in this \npoetry in the various liminal spaces located at the fringes of medieval Islamic urban centers, \nsuch as the \u201cdilapidated winehouse\u201d (khar\u0101b\u0101t) or Christian monastery (\u1e63awma\u02bfa). However, \nthe rogue\u2019s iconoclastic behavior cannot always be contained in these \u201ccounter-sites,\u201d to \nadopt Michel Foucault\u2019s terminology from his work on heterotopias. Indeed, one of the \nmost consistent impulses in the qalandariyy\u0101t is for its eponymous rogues to burst out of \nthe confines of the various sanctuaries of antinomianism and to assail the pious sensibilities \nand cherished scared objects of God-fearing Muslims.7 \n\nThe ultimate aim of this Sufi carnival is to shock the average Muslim into a deeper and \nricher form of Islam that leads to the annihilation of the individual\u2019s self\u2014the final \u201cveil\u201d \nthat separates the Sufi aspirant from their divine beloved and the realization of true \u201cdivine \nunity\u201d (taw\u1e25\u012bd). But the apparently sacrilegious nature of the qalandariyy\u0101t\u2019s thematics has \nmade these lyrics an obvious source of interest and speculation throughout their nearly \nthousand-year history.", "start_char_idx": 5894, "end_char_idx": 9072, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "939d96b7-9db4-4a65-b2fe-0033150888af": {"__data__": {"id_": "939d96b7-9db4-4a65-b2fe-0033150888af", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "de4e42ee-3691-43c3-8e88-e800398db492", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "8e1029b7ff10f95f3ffae81457501030c497c682c6c948b2f948283e6b8c96e1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "628a3eb4-6fdf-48da-a4fc-55cc4f2e761b", "node_type": "1", "metadata": {}, "hash": "b7edfe29400573fafdd5c187cce895513c546f902e1e888cc6dc2bc167b7f085", "class_name": "RelatedNodeInfo"}}, "text": "Far from being a marginal literary oddity, their carnivalesque \npoetics have exerted a strong influence on the later development of Persian poetry and \n \n \n\n5.  Ab\u016b al-Majd Majd\u016bd b. \u0100dam San\u0101\u02be\u012b, D\u012bv\u0101n-i \u1e24ak\u012bm Ab\u016b al-Majd Majd\u016bd b. \u0100dam San\u0101\u02be\u012b Ghaznav\u012b, ed. \nMu\u1e25ammad Taq\u012b Mudarris-i Ra\u017cav\u012b (Tehran: San\u0101\u02be\u012b, 1388 [2009\u201310]), 653\u201354.\n\n6.  In literary-cultural studies, the terms \u201ccarnival\u201d and \u201ccarnivalesque\u201d are used to refer to real or imagined \nspaces in which normative social, cultural, political, and even religious values, institutions, and rules are \nmocked, transgressed, and inverted into a \u201crevers[ed] world.\u201d It is a space of symbolic inversion, transgression, \n\u201cparody,\u201d and \u201cprofanation\u201d of all that is high and holy. There are, however, some differences between Bakhtin\u2019s \noriginal conception of these terms and the Sufi \u201ccarnival\u201d of the qalandariyy\u0101t (e.g., there are no elements of \n\u201cgrotesque realism\u201d in the latter). See Mikhail Bakhtin, Rabelais and His World (Bloomington: Indiana University \nPress, 1984); Peter Stallybrass and Allon White, The Politics and Poetics of Transgression (Ithaca, NY: Cornell \nUniversity Press, 1986), 6\u201326.\n\n7.  Similar in many ways to Bakhtin\u2019s notion of the carnival, Foucault\u2019s heterotopic \u201ccounter-sites\u201d are \nliminal spaces where carnivalesque and deviant behavior and objects can be exhibited and normal relations \nare \u201ccontested and inverted.\u201d See Michel Foucault, \u201cOf Other Spaces,\u201d Diacritics 16 (1986): 24\u201326; Daniel Defert, \n\u201cFoucault, Space, and the Architects,\u201d in Politics/Poetics: Documenta X\u2013The Book, ed. Catherine David and Jean-\nFrancois Chevrier, 274\u201383 (Ostfildern-Ruit: Cantz, 1997), 275\u201376. For a theoretical exploration of transgressive \nand \u201csubversive\u201d elements in Persian Sufi literature (which brings Foucault into conversation in another way), \nsee Claudia Yaghoobi, Subjectivity in \u02bf A\u1e6d\u1e6d\u0101r, Persian Sufism, and European Mysticism (West Lafayette, IN: Purdue \nUniversity Press, 2017).\n\n\n\n4  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nother Persianate poetic traditions, such as Urdu/Hindi and Ottoman Turkish, in which the \nfigure of the rogue and associated antinomian topoi remained fixtures for centuries, even \nuntil the modern era.8 Yet little poetic analysis has been done on the history and generic \ndevelopment of the qalandariyy\u0101t; indeed, several prominent scholars have questioned \nwhether it was ever a coherent genre in the first place.9 With a few exceptions, most of \nthe work that has engaged qalandariyy\u0101t poetry has done so primarily with an eye toward \nbroader historical questions about its relationship to antinomianism in the Islamic world \nor its place in the Sufi hermeneutic tradition.10 In different ways, these studies all attempt \nto answer the question of what role this transgressive poetics historically played in the \nmedieval Islamic world and Sufi piety. \n\nThis study will not settle these debates. Rather, it focuses on a foundational aspect of \nthe qalandariyy\u0101t that too often has been lost in the discussion over its place in Islamic \nculture: its poetics.11 Situating the qalandariyy\u0101t within the early Persian poetic system, \n \n\n8.  See, for example, J. C. B\u00fcrgel, \u201cThe Pious Rogue: A Study in the Meaning of Qalandar and Rend in the \nPoetry of Muhammad Iqbal,\u201d Edebiy\u00e2t 4 (1979): 43\u201364.\n\n9.", "start_char_idx": 9073, "end_char_idx": 12397, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "628a3eb4-6fdf-48da-a4fc-55cc4f2e761b": {"__data__": {"id_": "628a3eb4-6fdf-48da-a4fc-55cc4f2e761b", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "939d96b7-9db4-4a65-b2fe-0033150888af", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "356b3fe30a6df73b3861dfebdf510baa917b57ae57889d45cacb33ed6f24a952", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "81a16c94-cb00-4b50-8f6c-4ddfba33cdf3", "node_type": "1", "metadata": {}, "hash": "b605a1f9bd61e84013e5d29017bbddce4797abcbca6d85db2ef1e172861860fc", "class_name": "RelatedNodeInfo"}}, "text": "9.  On the debate over qalandariyy\u0101t\u2019s generic status, see Matthew Thomas Miller, \u201cGenre in Classical Persian \nPoetry,\u201d in Routledge Handbook of Persian Literature, ed. Kamran Talattof (New York: Routledge, forthcoming).\n\n10.  On historical connections between qalandariyy\u0101t poetry and antinomianism in the Islamic world, \nsee Karamustafa, God\u2019s Unruly Friends, 32\u201333; idem, Sufism: The Formative Period (Berkeley: University of \nCalifornia Press, 2007), 155\u201366; Meier, Ab\u016b Sa\u02bf\u012bd-i Ab\u016b l-\u1e2aayr, 494-516; Shaf\u012b\u02bf\u012b-Kadkan\u012b, Qalandariyya dar t\u0101r\u012bkh; \nMatthew Thomas Miller, \u201cThe Qalandar King: Early Development of the Qalandariyy\u0101t and Saljuq Conceptions \nof Kingship in Amir Mo\u02bfezzi\u2019s Panegyric for Sharafsh\u0101h Ja\u02bffari,\u201d Iranian Studies (forthcoming); B\u00fcrgel, \u201cPious \nRogue.\u201d On the place of qalandar\u012b poetry in Sufi theory and the hermeneutic tradition, see Nasrollah Pourjavady, \n\u201cRind\u012b-yi \u1e24\u0101fi\u1e93 (1),\u201d in B\u016b-yi J\u0101n: Maq\u0101la-h\u0101-yi darb\u0101ra-yi shi\u02bfr-i \u02bf irf\u0101ni-yi f\u0101rs\u012b, ed. Nasrollah Pourjavady, 214\u201347 \n(Tehran: Intish\u0101r\u0101t-i Markaz-i Nashr-i D\u0101nishg\u0101h\u012b, 1372 [1993\u201394]); idem, \u201cRind\u012b-yi \u1e24\u0101fi\u1e93 (2): Zuhd va rind\u012b,\u201d \nin Pourjavady, B\u016b-yi J\u0101n, 248\u201388; Leonard Lewisohn, \u201cProlegomenon to the Study of \u1e24\u0101fi\u1e93,\u201d in Hafiz and the \nReligion of Love in Classical Persian Poetry, ed. Leonard Lewisohn, 3\u201373 (New York: I. B. Tauris, 2010); idem, \n\u201cSufi Symbolism in the Persian Hermeneutic Tradition: Reconstructing the Pagoda of \u02bfA\u1e6d\u1e6d\u0101r\u2019s Esoteric Poetics,\u201d \nin \u02bfA\u1e6d\u1e6d\u0101r and the Persian Sufi Tradition: The Art of Spiritual Flight, ed. Leonard Lewisohn, 255\u2013308 (New York:  \nI. B. Tauris, 2006); Janis Esots, \u201cThe Image of Qalandar in the D\u012bv\u0101n-i Shams,\u201d in Light upon Light: Essays in  \nIslamic Thought and History in Honor of Gerhard Bowering, ed. Jamal J. Elias and Bilal Orfali, 239\u201355 (Leiden:  \nBrill, 2020); \u00c8ve Feuillebois-Pierunek, A la crois\u00e9e des voies c\u00e9lestes, Faxr al-D\u012bn \u2018Er\u00e2qi: Po\u00e9sie mystique \net expression po\u00e9tique en Perse m\u00e9di\u00e9vale (Tehran: Institut fran\u00e7ais de recherche en Iran, 2002); idem,  \n\u201cLe qalandar: R\u00e9alit\u00e9 et fiction en Perse m\u00e9di\u00e9vale,\u201d in Etranget\u00e9 de l\u2019autre, singularit\u00e9 du moi: Les figures du \nmarginal dans les litt\u00e9ratures, ed. \u00c8ve Feuillebois-Pierunek and Z. Ben Lagha, 111\u201327 (Paris: Classiques Garnier, \n2015); Dahl\u00e9n, \u201cHoly Fool\u201d; Cyrus Ali Zargar, Sufi Aesthetics: Beauty, Love, and the Human Form in the Writings \nof Ibn \u02bfArabi and \u02bfIraqi (Columbia: University of South Carolina Press, 2011).\n\n11.  The distinction I want to make here between Sufi hermeneutic or symbolist approaches and my approach \nis largely the distinction of \u201chermeneutics\u201d vs.", "start_char_idx": 12395, "end_char_idx": 14972, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "81a16c94-cb00-4b50-8f6c-4ddfba33cdf3": {"__data__": {"id_": "81a16c94-cb00-4b50-8f6c-4ddfba33cdf3", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "628a3eb4-6fdf-48da-a4fc-55cc4f2e761b", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "b1a434b56cc9912fa892cd87d9d7564c3f3cbbfce3a99f0c4cc3c7dc0ac1b8cf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "11535445-b24d-4855-b8b0-33a3ac9c256d", "node_type": "1", "metadata": {}, "hash": "bd7b98c089b803c8c402b3ca9be45160f8166dea5a2ffa131836276c5d859bc3", "class_name": "RelatedNodeInfo"}}, "text": "\u201cpoetics,\u201d as elaborated by Jonathan D. Culler. Culler, in his \nclassic study, argues that poetics is the study of the \u201cdevices, conventions and strategies of literature, of the \nmeans by which literary works create their effects\u201d\u2014in short, the study of \u201chow works produce the effects \nthey have for readers\u201d\u2014whereas hermeneutics is the \u201cpractice of interpretation, whose goal is to discover or \ndetermine the meaning of a text.\u201d While not mutually exclusive and typically used in tandem, they are two \ndifferent modes of analysis, and a lack of focus on poetics, in particular, leads to a rather poor understanding of \nhow literary texts produce meaning. See Jonathan D. Culler, Structuralist Poetics: Structuralism, Linguistics and \nthe Study of Literature (New York: Routledge Classics, 2002), vii\u2013viii.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  5\n\nI will argue that the qalandariyy\u0101t needs to be understood first and foremost as a heterotopic  \ncountergenre to ascetic-homiletic (zuhdiyy\u0101t-maw\u02bfi\u1e93a) and panegyric (mad\u1e25iyy\u0101t) poetry.12 \n\n12.  There exists considerable ambiguity in both premodern and modern discussions of the generic bound-\naries of ascetic (zuhdiyy\u0101t) and homiletic (maw\u02bfi\u1e93a) poetry. These two types of poetry are often treated as the \nsame, or at least closely related in both modern scholarship and the historical tradition, so I have discussed \nthem as one category here. Modern Persian literary critics frequently use these two generic terms in the same \nstudies, sometimes portraying them as nearly identical in meaning and other times qualifying their position \nsomewhat by placing more emphasis on their deep interrelation, though not necessarily their absolute unity. \nAt times the reader can even sense an author oscillate between these two positions within the same text. J. T. P. \nde Bruijn, in his treatment of \u201chomiletic poetry\u201d and \u201cpoems of abstinence,\u201d seems to largely equate zuhdiyy\u0101t \nand maw\u02bfi\u1e93a/va\u02bf\u1e93 poetry; see J. T. P. de Bruijn, Of Piety and Poetry: The Interaction of Religion and Litera-\nture in the Life and Works of \u1e24ak\u012bm San\u0101\u02be\u012b of Ghazna (Leiden: Brill, 1983), 164\u201382; idem, Persian Sufi Poetry, \n29\u201350. S\u012br\u016bs Sham\u012bs\u0101 refers to both zuhdiyy\u0101t and va\u02bf\u1e93/maw\u02bfi\u1e93a poetry as \u201cwisdom and ethics\u201d (\u1e25ikmat va \nakhl\u0101q) poetry that is primarily didactic (ta\u02bfl\u012bm\u012b) in nature; see S\u012br\u016bs Sham\u012bs\u0101, Anv\u0101\u02bf-i adab\u012b (Tehran: Nashr-i \nM\u012btr\u0101, 1370 [1991\u201392]), 55. Julie Scott Meisami employs these terms in a way that indicates she sees a differ-\nence between them, although she also argues that the origins of the Persian homiletic qa\u1e63\u012bda (maw\u02bfi\u1e93a) can \nbe found in the zuhdiyy\u0101t of the Arabic tradition. See Julie Scott Meisami, \u201cPoetic Microcosms: The Persian \nQasida to the End of the Twelfth Century,\u201d in Qasida Poetry in Islamic Asia and Africa, ed. Stefan Sperl and \nChristopher Shackle, 1:137\u201382 (New York: E. J. Brill, 1996), 1:173\u201374.", "start_char_idx": 14973, "end_char_idx": 17878, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "11535445-b24d-4855-b8b0-33a3ac9c256d": {"__data__": {"id_": "11535445-b24d-4855-b8b0-33a3ac9c256d", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "81a16c94-cb00-4b50-8f6c-4ddfba33cdf3", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "bd33a7b00177c68a27daf68ef849a27372e33b5805dd68eaf117313dd4dd789f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a340e170-fbc2-44b8-b8ed-92d475f6f835", "node_type": "1", "metadata": {}, "hash": "70cbaac2e2ab8504d4a4f385932c1f5515b820915923b5e218fc461a3d53569c", "class_name": "RelatedNodeInfo"}}, "text": "Leonard Lewisohn avers that \u201cthe Sufi \npoetry composed by San\u0101\u02be\u012b in the zuhdiyy\u0101t genre is, in many cases, often indistinguishable in content from \nN\u0101\u1e63ir-i Khusraw\u2019s odes also penned in this genre,\u201d but he then goes on to say that \u201cone of the main stylistic \nfactors which N\u0101\u1e63ir-i Khusraw shares with other qa\u1e63\u012bda poets of the generation immediately preceding him \n. . . is an emphasis on preaching and wise instruction (maw\u0101\u02bfi\u1e93 wa \u1e25ikam)\u201d before proceeding again to refer to \nN\u0101\u1e63ir-i Khusraw\u2019s poetry as \u201czuhdiyy\u0101t.\u201d See Leonard Lewisohn, \u201cHierocosmic Intellect and Universal Soul in \na Qasida by N\u0101sir-i Khusraw,\u201d Iran 45 (2007): 194. In a subsequent study, Lewisohn seems to clarify his position \non the relationship of zuhdiyy\u0101t and maw\u02bfi\u1e93a poetry by primarily associating N\u0101\u1e63ir-i Khusraw with \u201cmaw\u0101\u02bfi\u1e93 \nwa \u1e25ikam\u201d poetry but saying that \u201cthese genres also contain resonances of what J. T. P. de Bruijn calls \u2018poems \nof abstinence\u2019 (zuhdiyy\u0101t).\u201d See Leonard Lewisohn, \u201cN\u0101\u1e63ir-i Khusraw\u2019s Ode to the Universal Soul and Intellect,\u201d \nin Pearls of Persia: The Philosophical Poetry of N\u0101\u1e63ir-i Khusraw, ed. Alice C. Hunsberger, 53\u201370 (New York:  \nI. B. Tauris and Institute of Ismaili Studies, 2012), 54\u201355. The ambiguity between these thematic genres can also \nbe seen in the way in which scholars discuss individual poems. For example, when Mu\u1e25ammad Ri\u017c\u0101 Shaf\u012b\u02bf\u012b-Kad-\nkan\u012b discusses San\u0101\u02be\u012b\u2019s famous \u201cMuslam\u0101n\u0101n, Muslam\u0101n\u0101n! Muslam\u0101n\u012b, Muslam\u0101n\u012b!\u201d qa\u1e63\u012bda, he identifies it as a \nprototypical homiletic (va\u02bf\u1e93) qa\u1e63\u012bda of San\u0101\u02be\u012b, but in MS Kit\u0101b-kh\u0101na-yi Mill\u012b-yi Malik (MiM) 5468 it is classified \nas a zuhdiyy\u0101t poem; see Mu\u1e25ammad Ri\u017c\u0101 Shaf\u012b\u02bf\u012b-Kadkan\u012b, T\u0101ziy\u0101na-h\u0101-yi sul\u016bk: Naqd va ta\u1e25l\u012bl-i chand qa\u1e63\u012bda \naz \u1e24ak\u012bm San\u0101\u02be\u012b (Tehran: \u0100g\u0101h, 1372 [1993\u201394]), 219. In another case, de Bruijn discusses a poem that he terms \na \u201crepresentative example\u201d of San\u0101\u02be\u012b\u2019s homiletic poetry but that the organizer(s) of MS MiM 5468 identify as a \nzuhdiyy\u0101t poem; see de Bruijn, Of Piety and Poetry, 170\u201379. This example is especially interesting because the \nfinal line of this poem itself seems to identify it as a poem of \u201czuhd va mas\u0331al\u201d (asceticism and \u201cmoral advice\u201d). \nFrom a historical perspective, the evidence from the manuscript tradition, poetic manuals, and other early \nworks that discuss poetic genres in early New Persian poetry is similarly ambiguous. Mu\u1e25ammad b. Badr J\u0101jarm\u012b \n(fl.", "start_char_idx": 17879, "end_char_idx": 20256, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a340e170-fbc2-44b8-b8ed-92d475f6f835": {"__data__": {"id_": "a340e170-fbc2-44b8-b8ed-92d475f6f835", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "11535445-b24d-4855-b8b0-33a3ac9c256d", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "adee5423b420fbd686542517ca913be400a6102ebf064ead2fa29da4d2f55c81", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "df7f4a0c-841c-440a-aaad-8f750b080cc9", "node_type": "1", "metadata": {}, "hash": "b4eadd584bf0cf74091f1e5706e96957ca44cb6996e8a9360c4977f5fba49dec", "class_name": "RelatedNodeInfo"}}, "text": "Mu\u1e25ammad b. Badr J\u0101jarm\u012b \n(fl. early to mid-fourteenth century), in his poetic anthology Mu\u02benis al-a\u1e25r\u0101r, includes the categories of \u201ctaw\u1e25\u012bd, \nna\u02bft-i Mu\u1e25ammad Mustaf\u0101, \u1e25ikmat va maw\u02bfi\u1e93a\u201d; see Z\u0331ab\u012b\u1e25 All\u0101h \u1e62af\u0101, T\u0101r\u012bkh-i adabiyy\u0101t dar \u012ar\u0101n va dar qalam-\nraw-yi zab\u0101n-i P\u0101rs\u012b (Tehran: Intish\u0101r\u0101t-i Firdaws, 1388 [2009\u201310]), 3/1:320. Kayk\u0101v\u016bs b. Vushmg\u012br mentions \nzuhd and tawh\u012bd poetry together in the Q\u0101b\u016bs-n\u0101ma, but he lists only zuhd as one of the five main categories \nof poetry (mad\u1e25, ghazal, hij\u0101, mars\u0331iyyat, and zuhd). See \u02bfUnsur al-Ma\u02bf\u0101l\u012b Kayk\u0101v\u016bs b. Vushmg\u012br, Q\u0101b\u016bs-n\u0101ma, \ned. Ghul\u0101m\u1e25usayn Y\u016bsif\u012b (Tehran: Shirkat-i Intish\u0101r\u0101t-i \u02bfIlm va Farhang, 1345 [1966\u201367]), 190\u201392. Meisami notes \nthat N\u0101\u1e63ir-i Khusraw refers to his poetry only as \u201cshi\u02bfr-i zuhd,\u201d \u201cshi\u02bfr-i \u1e25ikmat,\u201d and \u201cshi\u02bfr-i pand\u201d; see Julie \nScott Meisami, \u201cN\u0101\u1e63ir-i Khusraw: A Poet Lost in Thought?,\u201d in Hunsberger, Pearls of Persia, 223\u201355, at 224.  \nThis ambiguity around the generic boundaries of zuhdiyy\u0101t and maw\u02bfi\u1e93a poetry can also be seen in some of the \nearliest manuscripts of San\u0101\u02be\u012b\u2019s d\u012bv\u0101n. The early MiM 5468 and Kabul Museum 318 (KM) manuscripts contain \n\n\n\n6  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIts parodic inversion of these normative genres is a complex intergeneric poetic game in \nwhich it adopts and modifies the conventions of other medieval Persian (thematic) genres \nin the construction of its own distinct carnivalesque poetics. Moreover, the emergence \nand development of this countergenre, including its ramification into multiple subgenres, \nillustrates the flexibility, complexity, and historical specificity of the early Persian genre \nsystem, as shorter, monothematic poems began to challenge the early dominance of the \nclassical polythematic panegyric qa\u1e63\u012bda.13\n\nII. The Qalandariyy\u0101t in the Persian Poetic System\n\nThe Qalandariyy\u0101t as Heterotopic Countergenre\n\nGenres\u2014whether formal or thematic\u2014are not born into a vacuum; nor do they enter a \nliterary tradition preformed as a Platonic archetypal form. They develop within specific \npoetic systems, at particular historical moments, and they gradually create a flexible generic \n\u201cidentity\u201d through a complex process of adopting and modifying the established conventions \nof their respective literary traditions and their constituent genres. The qalandariyy\u0101t is no \nexception. Poets forged this genre in a poetic dialogue with the other important genres \nof early Persian poetry\u2014most notably, the royal panegyric and the ascetic-homiletic ode.", "start_char_idx": 20226, "end_char_idx": 22740, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "df7f4a0c-841c-440a-aaad-8f750b080cc9": {"__data__": {"id_": "df7f4a0c-841c-440a-aaad-8f750b080cc9", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a340e170-fbc2-44b8-b8ed-92d475f6f835", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "e202fbe6e0f2fbb97eeaaf2f987155144cd318fa3bb567a096f482839f6e39e4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f552f950-9f19-4be7-a568-82a59ed8ebf9", "node_type": "1", "metadata": {}, "hash": "02a55f4716b7adb3fe145d7b4e7a97b0b5b29b47bf61116f44080a190fd964ff", "class_name": "RelatedNodeInfo"}}, "text": "They assumed the reader would be familiar with the conventions of these other genres and \nwould read the qalandariyy\u0101t\u2019s carnivalesque mockery of them as a poetic riposte to these \npoems as much (or, in some cases, possibly more than) as a statement of antinomianism,  \n\nzuhdiyy\u0101t sections in which the medieval editors have placed San\u0101\u02be\u012b\u2019s homiletic poetry, poems in praise of \nthe prophet (na\u02bft-i ras\u016bl), and poetry on unity (taw\u1e25\u012bd). On the other hand, the table of contents of the oldest \ndated manuscript of San\u0101\u02be\u012b\u2019s d\u012bv\u0101n, MS Velieddin 2627 (dated 1285 CE), does not use the term zuhdiyy\u0101t at all \nbut rather divides these poems into the categories of maw\u02bfi\u1e93a, taw\u1e25\u012bd-i b\u0101r\u012b, and na\u02bft-i ras\u016bl. Other manu-\nscripts use all of these terms in a variety of different combinations: MSS Kit\u0101b-kh\u0101na-yi Mill\u012b-yi Farhang \n(MiF) 2353 and British Museum Or. 3302 include the categories of taw\u1e25\u012bd va \u1e25ikmat va ams\u0331\u0101l and \u1e25ikam va \nmas\u0331al; MS India Office 2722 uses the terms taw\u1e25\u012bd, na\u02bft-i payghambar, and maw\u02bfi\u1e93a va zuhd va \u1e25ikmat; and MS \nIndia Office 927 arranges San\u0101\u02be\u012b\u2019s poems into the categories of taw\u1e25\u012bd, na\u02bft-i payghambar, and andar maw\u02bfi\u1e93a \nva zuhd va \u1e25ikmat. (Although these are not explicitly marked within the text of the poems themselves, the \ndivisions can be discerned relatively clearly by examining the poems, as Nizar Ahmad has shown.) I was not \nable to consult the MiF, British Museum Or. 3302, India Office 2722, and India Office 927 manuscripts personally.  \nI am relying here on de Bruijn\u2019s and Ahmad\u2019s analyses of these manuscripts: see Nazir Ahmad, \u201cSome Original \nProse and Poetical Pieces of Hakim Sana\u2019i,\u201d Indo-Iranica 16 (1963): 48\u201365; de Bruijn, Of Piety and Poetry, 104. \nFinally, I will mention that Andras Hamori, Stefan Sperl, and Philip Kennedy also identify close links between \nhomiletic literature and zuhdiyy\u0101t poetry in the Arabic tradition: Stefan Sperl, Mannerism in Arabic Poetry:  \nA Structural Analysis of Selected Texts (3rd Century AH/9th Century AD\u20135th Century AH/11th Century AD)  \n(New York: Cambridge University Press, 1989), 73, 82; Andras Hamori, \u201cZuhdiyy\u0101t,\u201d in \u02bf Abbasid Belles-Lettres, ed. \nJulia Ashtiany and T. M. Johnstone, 265\u201374 (Cambridge: Cambridge University Press, 1990), 266, 268\u2013269, 272; Philip \nF. Kennedy, \u201cZuhdiyya,\u201d in Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill Online), posted 2012,  \nhttp://dx.doi.org/10.1163/1573-3912_islam_COM_1392. It is possible that future studies of this vast corpus of \npoetry may reveal distinctions between these two poetic categories in specific historical contexts, but it is \nundeniable that they are closely associated with one another in both the Persian and the Arabic tradition and, \nbroadly speaking, contain a similar array of symbols, motifs, and thematic concerns. For this reason, I have \ndecided to discuss these poems here as one poetic tradition: ascetic-homiletic poetry.\n\n13. For more on the early Persian genre system, see Miller, \u201cGenre in Classical Persian Poetry.\u201d", "start_char_idx": 22742, "end_char_idx": 25751, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f552f950-9f19-4be7-a568-82a59ed8ebf9": {"__data__": {"id_": "f552f950-9f19-4be7-a568-82a59ed8ebf9", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "df7f4a0c-841c-440a-aaad-8f750b080cc9", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "2b37a23787bdfc431e5b7e14c0e3f961c48f4c1276698a2cce5191f7013aa721", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "053205e1-c5c0-462e-be4a-5de932d80f66", "node_type": "1", "metadata": {}, "hash": "23adaf9b53706905dc0fab47290f8403c49f64daebaf922841855a99a3444377", "class_name": "RelatedNodeInfo"}}, "text": "For more on the early Persian genre system, see Miller, \u201cGenre in Classical Persian Poetry.\u201d \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  7\n\nan esoteric versification of mystic realities, or a critique of institutionalized Sufi orders.  \nIn the parlance of literary studies, they created a countergenre.\n\nThe term \u201ccountergenre\u201d is of relatively recent provenance. However, the literary \ndynamic or generic relationship that has come to be called a countergenre is not. \nScholars of a number of the world\u2019s literary traditions have argued that analogous literary \nmechanisms of generic inversion have long played a role in the development of new \ngenres, stretching back all the way to Greek literature. As a theoretical concept in literary \nstudies, countergenre has come to denote a genre that consciously seeks to invert another \ngenre\u2019s principal characteristics at the symbolic and structural levels (e.g., plot, narrative, \nscale, poetic persona, formal aspects, dramatis personae, setting, ethos).14 In the words \nof Alastair Fowler, it takes an \u201cantithetic\u201d position vis-\u00e0-vis the genre it is responding \nto, parodying its generic expectations, symbolic values, and general modus operandi.15 \nAlthough this process of parodical inversion may have implicit or even explicit political/\ncultural import, countergenres are first and foremost complex literary games that play out \nacross a literary tradition (synchronically and diachronically) and develop its genre system \nin new directions.16 They should not be read, necessarily, as straightforward embodiments \nof an author\u2019s values, nor should an author\u2019s decision to invert and mock another genre \nbe construed as entailing any ideological opposition to the values it espouses.17 In the \ncontext of Arabic and Persian poetry, this can clearly be seen in the fact that the same \npoets who compose poems in popular countergenres such as khamriyy\u0101t (wine poetry) \nand qalandariyy\u0101t also often write poems in the very genres that they parody in these \ncountergenres.\n\nIn traditional Arabic and Persian poetics, there is no exact equivalent for the \ncontemporary term \u201ccountergenre.\u201d18 However, several different notions of poetic antithesis \nhave existed within these poetic traditions from the beginning. At the level of rhetorical \ndevices, both Arabic and Persian poetry manuals typically discuss the important rhetorical \nfigure of \u201cantithesis\u201d (mu\u1e6d\u0101baqa/\u1e6dib\u0101q/muta\u017c\u0101dd). Traditional literary critics seem to have \nconceived of this rhetorical device primarily as operating at the level of the individual line \n\n14. Claudio Guill\u00e9n first elaborated the term \u201ccountergenre\u201d in the early 1970s. On the general theory \nof \u201ccountergenre\u201d or \u201cantigenre\u201d in Euro-American literary criticism, see Claudio Guill\u00e9n, \u201cGenre and \nCountergenre: The Discovery of the Picaresque,\u201d in Literature as System: Essays toward the Theory of Literary \nHistory, 135\u201358 (Princeton, NJ: Princeton University Press, 1971), 146\u201358; idem, \u201cOn the Uses of Literary Genre,\u201d \nin Literature as System, 107\u201334, at 133\u201334; idem, \u201cToward a Definition of the Picaresque,\u201d in Literature as \nSystem, 71\u2013106, at 74, 97; idem, \u201cLiterature as Historical Contradiction: El Abencerraje, the Moorish Novel, and \nthe Eclogue,\u201d in Literature as System, 159\u2013217, at 179; Heather Dubrow, Genre (New York: Methuen, 1982), 24\u201330, \n114\u2013116; Alastair Fowler, Kinds of Literature: An Introduction to the Theory of Genres and Modes (Cambridge, \nMA: Harvard University Press, 1982), 174\u201379, 251\u201355.\n\n15. Fowler, Kinds of Literature, 174\u201379, 251\u201355.\n16. For a treatment of the cultural politics of early qalandariyy\u0101t poetry and how its rogue poetics can \n\noperate in seemingly counterintuitive ways, see Miller, \u201cQalandar King.\u201d\n17.", "start_char_idx": 25659, "end_char_idx": 29424, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "053205e1-c5c0-462e-be4a-5de932d80f66": {"__data__": {"id_": "053205e1-c5c0-462e-be4a-5de932d80f66", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f552f950-9f19-4be7-a568-82a59ed8ebf9", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "ff3fca92eb1548af9d397fa262d9f626ba8405af43549a13ca1d36d708418652", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f65290f3-be5d-4806-aa86-74259f716e9c", "node_type": "1", "metadata": {}, "hash": "843c71f52cfd4b8753d6f575183b0b91429238c293b39e2139cbc898818f8abf", "class_name": "RelatedNodeInfo"}}, "text": "Dubrow, Genre, 25. \n18. Although there are significant differences between the Persian and Arabic poetic systems, I agree with \n\nMeisami that it is \u201cmeaningful to speak of these two closely related and interdependent traditions as constituting \none larger system\u201d (Meisami, Structure and Meaning, xi\u2013xii).\n\n\n\n8  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nor between sections of a particular poem (e.g., nas\u012bb and mad\u1e25), but there are indications \nthat some poets and litterateurs extended its logic to the level of genre as well.19 Kayk\u0101v\u016bs, \nfor example, says to his son in his Q\u0101b\u016bs-n\u0101ma (ca. 1082, the earliest extant discussion of \nPersian poetry):\n\nIf you want to compose invective and you do not know how, say the opposite of the \npraise that you would say of that person in a panegyric because whatever is the opposite \nof panegyric is invective (hij\u0101\u02be), and love (ghazal) and elegy (mars\u0331iyyat) are the same  \n[i.e., they, too, have an antithetic relationship, presumably in their contrasting affective \naims of merriment and mourning].20\n\nKayk\u0101v\u016bs does not give this generic/thematic category interrelation a specific name,  \nbut his remark\u2014which is echoed by other Persian and Arabic litterateurs\u2014indicates at the \nvery least that premodern literary figures were well aware of thematic antitheses and the \npoetically productive role that thematic inversion could play in crafting poetry.21 \n\nAlthough direct discussions of generic interrelationships are rare in premodern Persian \nand Arabic literary criticism, many scholars of these traditions have clearly shown that \npoets consciously inverted generic expectations of other genres in their construction \nof new ones.22 Much of this scholarship has focused on the process of generic inversion \nin the context of the explosion of monothematic genres that occurred in mu\u1e25dath  \n\n19.  On antithesis (and parallelism) between individual lines and sections of poems, see Meisami, Structure \nand Meaning, 253\u201364. It is also worth underlining that the lack of explicit or lengthy discussion of a poetic \nfeature (e.g., the \u201corganic unity\u201d of poem) does not necessarily mean that it was not part of poetic practice or \nwas not just assumed to exist (Meisami, Structure and Meaning, 9\u201311).\n\n20. Kayk\u0101v\u016bs b. Vushmg\u012br, Q\u0101b\u016bs-n\u0101ma, 191. On the complexities of reading early discussions of these \nthematic categories (i.e., hij\u0101\u02be, ghazal, mars\u0331iyyat) as genres or terms for thematic sections within poems, see \nFranklin D. Lewis, \u201cReading, Writing and Recitation: San\u0101\u2019i and the Origins of the Persian Ghazal\u201d PhD diss., \nUniversity of Chicago, 1995), 1\u2013111; idem, \u201cThe Transformation of the Persian Ghazal: From Amatory Mood to \nFixed Form,\u201d in Ghazal as World Literature, vol. 2: From a Literary Genre to a Great Tradition: The Ottoman Gazel \nin Context, ed. Angelika Neuwirth et al., 121\u201339 (W\u00fcrzburg: Ergon, 2006); Miller, \u201cGenre in Classical Persian \nPoetry.\u201d\n\n21. Echoing the same point, K\u0101shif\u012b, in his introduction to his poetic treatise Bad\u0101\u02bei\u02bf al-afk\u0101r, also remarks \nthat hajv/hij\u0101\u02be is the opposite (\u017cidd) of panegyric (mad\u1e25); see Kam\u0101l al-D\u012bn \u1e24usayn V\u0101\u02bfi\u1e93 K\u0101shif\u012b Sh\u012br\u0101z\u012b, Bad\u0101\u02bei\u02bf \nal-afk\u0101r f\u012b \u1e63an\u0101\u02bei\u02bf al-ash\u02bf\u0101r, ed. M\u012br Jal\u0101l al-D\u012bn Kazz\u0101z\u012b (Tehran: Nashr-i Markaz, 1369 [1990\u201391]), 82.", "start_char_idx": 29425, "end_char_idx": 32686, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f65290f3-be5d-4806-aa86-74259f716e9c": {"__data__": {"id_": "f65290f3-be5d-4806-aa86-74259f716e9c", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "053205e1-c5c0-462e-be4a-5de932d80f66", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "3ab866592e2368cb2c71577810df09899337a7e5f80f715cf0f9ddb70d436c4c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "836335ee-061a-43af-9ad4-f645ec78e902", "node_type": "1", "metadata": {}, "hash": "1be34ae54141d5c9701e7863395b7f45c0dc4305b9eadce26e01d683f463f933", "class_name": "RelatedNodeInfo"}}, "text": "Riccardo \nZipoli extends this discussion of the opposition of hij\u0101\u02be and mad\u1e25 to hazl and jidd, citing many other examples \nof poets discussing these binaries. See Riccardo Zipoli, Irreverent Persia: Invective, Satirical and Burlesque \nPoetry from the Origins to the Timurid Period (10th to 15th Centuries) (Leiden: Leiden University Press, 2015), \n21\u201328. For an example from the Arabic tradition, see Geert Jan van Gelder, \u201cSome Brave Attempts at Generic \nClassification in Premodern Arabic Literature,\u201d in Aspects of Genre and Type in Pre-Modern Literary Cultures, \ned. Bert Roest and Herman Vanstiphout, 15\u201331 (Groningen: Styx, 1999), 20.\n\n22. In addition to the citations on mu\u1e25dath poetry in the following two footnotes, see Suzanne Pinckney \nStetkevych, The Mute Immortals Speak: Pre-Islamic Poetry and the Poetics of Ritual (Ithaca, NY: Cornell \nUniversity Press, 1993), 87\u2013157; James T. Monroe, The Art of Bad\u012b\u02bf az-Zam\u0101n al-Hamadh\u0101n\u012b as Picaresque \nNarrative (Beirut: Center for Arab and Middle Eastern Studies of American University of Beirut, 1983), 20\u201338, \n166\u2013170; idem, \u201cPreliminary Study,\u201d in Al-Maq\u0101m\u0101t al-Luz\u016bm\u012byah, ed. James T. Monroe, 1\u2013110 (Leiden: Brill, \n2002), 2\u20133, 9.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  9\n\nArabic poetry. Scholars working on Arabic poetry of this period have shown, for example, \nhow the khamriyy\u0101t, ghazal, zuhdiyy\u0101t, hazliyy\u0101t, and muj\u016bniyy\u0101t/sukhf operate as parodic \ncountergenres to both the traditional Arabic qa\u1e63\u012bda and each other, creating what Meisami \nrefers to as a \u201cwell-constructed literary game\u201d23 in which the topoi, rhetorical figures, \nand stylistic particularities of each type of poem create an additional layer of intertextual \nmeaning as they play off one another.24\n\nA similar dynamic has been observed in Persian poetry, but to date it has received less \nattention than the parallel phenomenon in the Arabic tradition has. The Iranian scholar \nS\u012brus Sham\u012bs\u0101, for example, mentions in his study of genre theory in Persian literature that \nthe ghazal can productively be read as a \u201ccountergenre\u201d (naw\u02bf-i mukh\u0101sim y\u0101 muq\u0101bil)  \nof the classical Persian panegyric qa\u1e63\u012bda. However, he offers no explanation or exploration \nof the topic beyond this remark.25 Others have pointed to more specific countergenre \nrelationships in Persian poetry, showing in their analyses of ascetic-homiletic, prison \n(\u1e25absiyy\u0101t), obscene, and invective/satirical poetry (hajv/hazl/hazliyy\u0101t) that these genres \ncan be understood as parodic responses to other thematic genres, such as panegyric, \nmystical, heroic, and love poetry.26 But with regard to the qalandariyy\u0101t specifically,  \nno studies to date have explored its complex poetic game of generic inversion and parody \ndespite numerous passing comments about the antithesis between the ethos, symbols,  \nand figures celebrated in qalandar\u012b and ascetic-homiletic poetry.27 Instead, existing studies \n\n23. Julie Scott Meisami, \u201cArabic Muj\u016bn Poetry: The Literary Dimension,\u201d in Verse and the Fair Sex: Studies \nin Arabic Poetry and the Representation of Women in Arabic Literature, ed. Frederick de Long, 8\u201330 (Utrecht:  \nM. Th. Houtsma Stichting, 1993), at 17\u201318.\n\n24.", "start_char_idx": 32687, "end_char_idx": 35884, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "836335ee-061a-43af-9ad4-f645ec78e902": {"__data__": {"id_": "836335ee-061a-43af-9ad4-f645ec78e902", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f65290f3-be5d-4806-aa86-74259f716e9c", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "ead49ee50f1a16d287cba1ae16f43c230ff99a938c17f8df675bb0c0d5ffeb53", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "34dae74f-3be1-4bc6-8e43-080c542254ed", "node_type": "1", "metadata": {}, "hash": "bd038c3ac2717ac418c13cbc3853fc6d43920512d97e61a8f6eba941da807a09", "class_name": "RelatedNodeInfo"}}, "text": "Houtsma Stichting, 1993), at 17\u201318.\n\n24. Andras Hamori, On the Art of Medieval Arabic Literature (Princeton, NJ: Princeton University Press, \n1974), 3\u201377; M. M. Badawi, \u201cFrom Primary to Secondary Qas\u012bdas: Thoughts on the Development of Classical \nArabic Poetry,\u201d Journal of Arabic Literature 11 (1980): 26\u201329; idem, \u201c\u2018Abbasid Poetry and Its Antecedents,\u201d  \nin Ashtiany and Johnstone, \u02bfAbbasid Belles-Lettres, 146\u201366, at 163\u201364; John Mattock, \u201cDescription and Genre in \nAb\u016b Nuw\u0101s,\u201d Quaderni di studi arabi 5/6 (1987): 531\u201336; Sperl, Mannerism in Arabic Poetry, 82, 93\u201396, 175\u201376; \nMeisami, \u201cArabic Muj\u016bn Poetry\u201d; Philip F. Kennedy, The Wine Song in Classical Arabic Poetry: Ab\u016b Nuw\u0101s and \nthe Literary Tradition (Oxford: Clarendon Press, 1997), 46, 52, 219\u201326; Meisami, Structure and Meaning, 31\u201345, \n163\u201389, 219\u201320; Yaseen Noorani, \u201cHeterotopia and the Wine Poem in Early Islamic Culture,\u201d International Journal \nof Middle East Studies 36 (2004): 345\u201366; Zoltan Szombathy, Muj\u016bn: Libertinism in Medieval Muslim Society and \nLiterature (Exeter: Gibb Memorial Trust, 2013); Sinan Antoon, The Poetics of the Obscene in Premodern Arabic \nPoetry: Ibn al-Hajj\u0101j and Sukhf (New York: Palgrave Macmillan, 2014). \n\n25. Sham\u012bs\u0101, Anv\u0101\u02bf-i adab\u012b, 286.\n26. Meisami, \u201cPoetic Microcosms,\u201d 172\u201373; idem, Structure and Meaning, 181\u201389; Rebecca Gould, \u201cWearing \n\nthe Belt of Oppression: Kh\u0101q\u0101n\u012b\u2019s Christian Qasida and the Prison Poetry of Medieval Shirv\u0101n,\u201d Journal of \nPersianate Studies 9 (2016): 11\u201334; Paul Sprachman, \u201cHajv and Profane Persian,\u201d in Persian Lyric Poetry in the \nClassical Era, 800\u20131500: Ghazals, Panegyrics and Quatrains, ed. Ehsan Yarshater, 579\u2013602 (New York: I. B. Tauris, \n2019); Zipoli, Irreverent Persia, 18; Ingenito, Beholding Beauty, 151\u2013203. Daniel Rafinejad advances a related \nargument in his analysis of one of N\u0101\u1e63ir-i Khusraw\u2019s famous poems as an \u201canti-Ode of Spring,\u201d exploring how it \nflips the generic expectations of the conventional spring ode (bah\u0101riyya). In a slightly different way, the poem \nalso showcases the countergenre dynamic that I am concerned with here. See Daniel Rafinejad, \u201c\u2018I Am a Mine \nof Golden Speech\u2019: Poetic Language and Self-Reference in N\u0101\u1e63ir-i Khusraw\u2019s Qa\u1e63idas,\u201d in Hunsberger, Pearls of \nPersia, 39\u201352.\n\n27. De Bruijn, Shaf\u012b\u02bf\u012b-Kadkan\u012b, \u00c8ve Feuillebois-Pierunek, Nasrollah Pourjavady, and Franklin Lewis have all \ncommented on the opposition between the values and symbols of qalandar\u012b poetry and those of traditional Sufi \n\n\n\n10  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nhave remained primarily focused on the import of this poetry for the development of Sufi \nthought and symbolism.\n\nIn this study, I want to take the discussion of qalandariyy\u0101t\u2019s opposition to ascetic-\nhomiletic poetry a step further and analyze how the qalandariyy\u0101t constructs its poetics \nthrough its parody of not only ascetic-homiletic, but also royal panegyric poetry.", "start_char_idx": 35844, "end_char_idx": 38749, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "34dae74f-3be1-4bc6-8e43-080c542254ed": {"__data__": {"id_": "34dae74f-3be1-4bc6-8e43-080c542254ed", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "836335ee-061a-43af-9ad4-f645ec78e902", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "e7cf4b51f7dc1a0e2af5f890cb55c48059bebeda5f54709674127c2bc1981281", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cc6646de-2650-41c1-bd12-928e69850045", "node_type": "1", "metadata": {}, "hash": "16499bdb3a5064955cfc79245288565d8b222fa141d89fe65484953bb7c47c8e", "class_name": "RelatedNodeInfo"}}, "text": "Moving from the purely symbolic level of analysis to the poetic is important because the \nqalandariyy\u0101t is not just the product of two opposing modes of piety (mal\u0101mat\u012b Sufi vs. \nascetic/legalistic Islam) or symbolic systems (in the sense of Sufi hermeneutics). Its poetics \ncan be fully appreciated only when we understand that each qalandar\u012b poem is, in a sense, \nan intergeneric and intertextual response to a wide range of other poems and the full range \nof their poetic particularities.\n\nFrom Heterotopic Countergenre to Heterotopic Countergenres\n\nOne of the crucial inflection points in the development of the premodern Persian genre \nsystem is the dramatic rise in importance and quantity of shorter monothematic poems in \nthe eleventh and twelfth centuries. Often simply labelled with the broad brush of ghazals in \nmodern scholarship and editorial practice, these poems differ in some important ways from \nthe later formal or technical ghazals.28 It may be more accurate to think of them as akin to \nthe various types of short monothematic Arabic qa\u1e63\u012bdas of the Abbasid period in which the \npoets selected one of the thematic sections (aghr\u0101\u1e0d) of the traditional polythematic qa\u1e63\u012bda \n(e.g., ghazal, khamr, zuhd) and developed it exclusively in a dedicated poem (though always \nin a unspoken dialogue with the other thematic types).29 Also similar to these Abbasid \nperiod poems is the way in which early Persian ghazal poets seem to have conceived of their \nmonothematic poems as belonging to different thematic genres and even, in some cases,  \nto subgenres of these larger thematic categories. The qalandariyy\u0101t constitutes one such \nlarger thematic grouping, but there are many others as well\u2014such as love (ghazaliyy\u0101t), \nwine (khamriyy\u0101t), and ascetic-homiletic (or \u201cascetic\u201d) (zuhdiyy\u0101t-maw\u02bfi\u1e93a) poetry\u2014\nthat appear in early manuscripts, thematically arranged anthologies of poetry, and, less \n\npiety and the \u201clords of the shar\u012b\u02bfa/Islamic law\u201d (to use Shaf\u012b\u02bf\u012b-Kadkan\u012b\u2019s words), which are celebrated in ascetic-\nhomiletic poetry. See Pourjavady, \u201cRind\u012b-yi \u1e24\u0101fi\u1e93 (2),\u201d 281ff.; Shaf\u012b\u02bf\u012b-Kadkan\u012b, Qalandariyya dar t\u0101r\u012bkh, 34\u201335, \n297; de Bruijn, \u201cQalandariyy\u0101t in Persian Mystical Poetry,\u201d 79\u201381, 85; Lewis, \u201cReading, Writing and Recitation,\u201d \n559, 564, 574; de Bruijn, Persian Sufi Poetry, 76\u201377; Feuillebois-Pierunek, A la crois\u00e9e des voies c\u00e9lestes, 240\u201353, \n308; Lewisohn, \u201cProlegomenon to the Study of \u1e24\u0101fi\u1e93,\u201d 31. Lewis\u2019s observations in his analysis of five qalandar\u012b \nghazals of San\u0101\u02be\u012b come the closest to understanding the relationship between qalandar\u012b and ascetic-homiletic \npoetry as a countergenre phenomenon. He seems to view it that way, but he does not develop this line of \nthought.\n\n28. See Lewis\u2019s studies on the ghazals of San\u0101\u02be\u012b for a discussion of the development of the Persian ghazal: \n\u201cReading, Writing and Recitation,\u201d 1\u2013111; \u201cTransformation of the Persian Ghazal.\u201d De Bruijn has also commented \non the significant differences between early ghazals and the classical ghazal: J. T. P. de Bruijn, \u201cThe Ghazal \nin Medieval Persian Poetry,\u201d in Yarshater, Persian Lyric Poetry, 315\u2013487, at 363\u201364 (on the earliest ghazals,  \nsee 351\u201367).\n\n29. See Meisami, Structure and Meaning, 30\u201331, 35, 189.", "start_char_idx": 38751, "end_char_idx": 41974, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cc6646de-2650-41c1-bd12-928e69850045": {"__data__": {"id_": "cc6646de-2650-41c1-bd12-928e69850045", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "34dae74f-3be1-4bc6-8e43-080c542254ed", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "01d5d7ace5b15947302073240b2649046b31709141f10f35d449af074b76ef4a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "89d97c77-f462-4f04-a339-6146bdf2718a", "node_type": "1", "metadata": {}, "hash": "249b7ac5de881d3fcd35904707917a7390a7f5948afe4edb28671b916ee9dcb7", "class_name": "RelatedNodeInfo"}}, "text": "See Meisami, Structure and Meaning, 30\u201331, 35, 189.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  11\n\nfrequently, manuals on Persian poetry.30 Lewis, in his pioneering study of the early ghazal, \nargues that there are many such \u201cfluid and not fixed, illustrative and instructive rather than \nabsolute\u201d thematic \u201cgenres\u201d or \u201csub-genres\u201d in the pre-\u1e24\u0101fi\u1e93ian period of Persian poetry.\n\nIt seems necessary to me, at least in the period up to H\u0101fe\u1e95, to deconstruct the notion \nof the ghazal and to recognize that different topoi with various and perhaps mutually \nexclusive semiotic horizons should be considered as separate genres and not merely as \na static entity, the ghazal. The wine ode, the dying love poem, the love enjoyed theme, \nthe ascetic, the mystical, the qalandari, the Sufi initiation, the courtly praise theme, \nperhaps all should be seen as different genres which only gradually grew to share a \ncommon formal structure.31\n\nI concur with Lewis on this point, but I would push the argument even further: many \nof these overarching thematic genres are themselves quite diverse internally and contain \nother recurring subtypes of poems, some of which may have even risen to the status of \nsubgenres in the minds of poets of this early period.32 Part of the difficulty in pinning down \nthe number and boundaries of these generic distinctions is that generic development is a \ndynamic process. As Meisami has argued, \u201cGenres may be combined or included; one genre \nmay become a topic of another, or a topic may be amplified until it takes on the status of a \nnew, independent genre.\u201d33 \n\nThe qalandariyy\u0101t is an illustrative example of the variegated nature of these early \nthematic genres.34 Even setting aside the slightly more complex issue of the polythematic \npoems classed as qalandariyy\u0101t by the editors of early thematically arranged d\u012bv\u0101n \nmanuscripts, a number of recurring poetic patterns can be seen in the monothematic \nqalandar\u012b poems of this genre\u2019s most prolific early practitioners, San\u0101\u02be\u012b (d. 1131), \u02bfA\u1e6d\u1e6d\u0101r \n(d. 1221), and \u02bfIr\u0101q\u012b (d. 1289).35 I refer to these recurring types or patterns of poems as \nsubgenres only provisionally. Like Lewis, I see them as \u201cfluid and not fixed, illustrative and \ninstructive rather than absolute,\u201d and I am more interested in their heuristic value than \n \n\n30. For a more detailed overview of this argument and its evidence, see Miller, \u201cGenre in Classical Persian \nPoetry.\u201d\n\n31. Lewis, \u201cReading, Writing and Recitation,\u201d 36, 106\u20137, 438; Lewis, \u201cTransformation of the Persian Ghazal,\u201d \n136.\n\n32. The identification and study of different thematic types or genres/subgenres within premodern Persian \npoetry has only just begun. For more on this point, see Charles-Henri de Fouch\u00e9cour, \u201cIran VIII: Persian Literature, \n(2) Classical,\u201d in Encyclopaedia Iranica, ed. Ehsan Yarshater, 2006, updated 2012, https://iranicaonline.org/\narticles/iran-viii2-classical-persian-literature; Miller, \u201cGenre in Classical Persian Poetry.\u201d\n\n33. Meisami, Structure and Meaning, 29.\n34. On the case of polythematic qalandariyy\u0101t, see Miller, \u201cQalandar King.\u201d\n35. De Bruijn recognized this internal diversity in his early (and unfortunately quite brief) study in which \n\nhe classified qalandariyy\u0101t into three categories: (1) poems centered on the khar\u0101b\u0101t; (2) anecdotal poems \nfocused on qalandar\u012b themes; and (3) andarz poems with qalandar\u012b elements. His observation of the internal \ndiversity of the qalandariyy\u0101t is important to build on, but his typology is insufficiently detailed. See de Bruijn, \n\u201cQalandariyy\u0101t in Persian Mystical Poetry,\u201d 79.", "start_char_idx": 41923, "end_char_idx": 45541, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "89d97c77-f462-4f04-a339-6146bdf2718a": {"__data__": {"id_": "89d97c77-f462-4f04-a339-6146bdf2718a", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cc6646de-2650-41c1-bd12-928e69850045", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "af39cfcac91c2c4b85f34771280465ed9281a5255ae8f5065153b56cd384e7a4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "682b6869-0bb7-4cc9-b2c5-08e05d233c39", "node_type": "1", "metadata": {}, "hash": "02d2405cce973861f639e8ef0b705e706ca5aeb8e79952645a251b7c0436ac94", "class_name": "RelatedNodeInfo"}}, "text": "12  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nin establishing a rigid typology. Below I provide a brief overview of the seven subgenres \nthat I have identified in early monothematic qalandariyy\u0101t poetry, and in the final section \nI present three detailed case studies focused on poems of the rogue boast, rogue figure, and \nrogue address types by San\u0101\u02be\u012b, \u02bfA\u1e6d\u1e6d\u0101r, and \u02bfIr\u0101q\u012b, respectively.\n\n(1) Rogue boasts (spiritual mock fakhr):36 These poems focus on the enumeration of \ndisreputable acts. They are a poetic performance of blame-seeking behavior and read as \nrogue confessions or manifestos, with the poet proudly listing his litany of misdeeds done \nin service of the qalandar\u012b way.37 They are one of the most widespread subtypes of qalandar\u012b \npoetry. Many\u2014although not all\u2014are based on an end rhyme of -am or -\u012bm (\u201cI am\u201d or  \n\u201cWe are\u201d), for obvious reasons.\n\n(2) Rogue figure poems (mock panegyrics):38 These poems are distinguished by their \nalmost exclusive focus on one of the transgressive figures of the qalandar\u012b poetic world, \nsuch as the Magian youth (mugh-bacha),39 the Christian youth (tars\u0101-bacha),40 the infidel \n \n\n36. For examples of poems of this type, see San\u0101\u02be\u012b, D\u012bv\u0101n-i San\u0101\u02be\u012b, 73\u201374 (also type 7, rogue ode), 359\u201360 \n(\u201cagain\u201d motif, on which see below), 393\u201394 (also type 7, rogue ode), 401\u20132; Far\u012bd al-D\u012bn \u02bfA\u1e6d\u1e6d\u0101r, D\u012bv\u0101n-i \u02bfA\u1e6d\u1e6d\u0101r, \ned. Taq\u012b Tafa\u017c\u017cul\u012b (Tehran: Shirkat-i Intish\u0101r\u0101t-i \u02bfIlm va Farhang, 1375 [1996\u201397]), 41, 120 (also type 4, rogue \nanecdote), 200\u2013201 (\u201cour master\u201d motif, on which see footnote 41), 389\u201390, 390\u201391, 391\u201392, 392\u201393, 486, 486\u201387, \n491, 491\u201392 (\u201cagain\u201d motif), 499, 506\u20137, 509\u201311; Af\u017cal al-D\u012bn Kh\u0101q\u0101n\u012b Shirv\u0101n\u012b, D\u012bv\u0101n-i Kh\u0101q\u0101n\u012b Shirv\u0101n\u012b, ed. Z\u0307iy\u0101\u02be \nal-D\u012bn Sajj\u0101d\u012b (Tehran: Intish\u0101r\u0101t-i Zavv\u0101r, 1388 [2009\u201310]), 629, 630\u201331, 643; Fakhr al-D\u012bn Ibr\u0101h\u012bm b. Buzurgmihr \n\u02bfIr\u0101q\u012b, Kulliyy\u0101t-i Fakhr al-D\u012bn \u02bfIr\u0101q\u012b (majm\u016b\u02bfa-yi \u0101s\u0331\u0101r-i Fakhr al-D\u012bn \u02bfIr\u0101q\u012b), ed. Nasr\u012bn Mu\u1e25tasham (Khuz\u0101\u02be\u012b) \n(Tehran: Intish\u0101r\u0101t-i Zavv\u0101r, 1382 [2003\u20134]), 102\u20133, 103, 105\u20136 (\u201cagain\u201d motif), 106\u20137, 107\u20138 (also type 7, rogue \node), 183\u201384 (\u201cagain\u201d motif), 245 (\u201cagain\u201d motif), 280\u201381, 297 (\u201cagain\u201d motif). The \u201cagain\u201d motif denotes the \ncommon motif of the poet, his master, or his beloved \u201cagain\u201d engaging in some carnivalesque behavior. Lewis \ntranslates and discusses an example of this type by San\u0101\u02be\u012b in \u201cReading, Writing and Recitation,\u201d 364, 560\u201364.\n\n37.", "start_char_idx": 45545, "end_char_idx": 47938, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "682b6869-0bb7-4cc9-b2c5-08e05d233c39": {"__data__": {"id_": "682b6869-0bb7-4cc9-b2c5-08e05d233c39", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "89d97c77-f462-4f04-a339-6146bdf2718a", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "489a89c1ee3cf25707a6ab3b7b16f8cec308bc990254dbc4ee017fe2ed9e8591", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b0e2c34d-bd87-4443-b4e1-7d9db34b67b2", "node_type": "1", "metadata": {}, "hash": "718e63ff8d9394857e59fe962b95ea30e8ee24eb4ccf6847eea794ee64970e72", "class_name": "RelatedNodeInfo"}}, "text": "37. Lewis seems to gesture toward this type as well when he remarks in the introduction to his discussion of \na selection of San\u0101\u02be\u012b\u2019s qalandar\u012b ghazals that \u201cthe genre [qalandar\u012b poems] frequently assumes an anthem-like \nquality, celebrating spiritual virtues of debauchery.\u201d See Lewis, \u201cReading, Writing and Recitation,\u201d 560.\n\n38. For examples, see San\u0101\u02be\u012b, D\u012bv\u0101n-i San\u0101\u02be\u012b, 25\u201326, 89 (possibly also type 3, proto-shahr-\u0101sh\u016bb), 89\u201390 (also \ntype 4, rogue anecdote) 128\u201329 (also type 4, rogue anecdote), 135\u201336, 1008\u20139; \u02bfA\u1e6d\u1e6d\u0101r, D\u012bv\u0101n-i \u02bfA\u1e6d\u1e6d\u0101r, 65\u201366, \n158\u201359, 177\u201379, 227, 360, 433\u201335, 435, 435\u201336, 488, 539\u201340, 585\u201386 (also type 5, rogue exhortation), 603\u20134, 638\u201339, \n643\u201344, 659\u201360, 666\u201367, 693\u201394, 695\u201396; \u02bfIr\u0101q\u012b, Kulliyy\u0101t-i Fakhr al-D\u012bn \u02bfIr\u0101q\u012b, ed. Mu\u1e25tasham, 101\u20132 (also type \n6, rogue address), 237\u201338, 245\u201346 (possibly also type 3, proto-shahr-\u0101sh\u016bb). Lewis translates and discusses an \nexample of this type by San\u0101\u02be\u012b in \u201cReading, Writing and Recitation,\u201d 367, 574\u201376.\n\n39. The standard doubling of the ch is eliminated in these terms for Magian, Christian, and infidel bachchas, \nrendering the expected bachcha into bacha. See Lewis\u2019s discussion of this phenomenon in the context of tars\u0101-\nbacha poetry in \u201cSexual Occidentation: The Politics of Conversion, Christian-Love and Boy-Love in \u02bfAtt\u00e2r,\u201d \nIranian Studies 42 (2009): 717. I am grateful to Fatemeh Keshavarz for drawing my attention to this point.\n\n40. Lewis has written an article on this type of poem in \u02bfA\u1e6d\u1e6d\u0101r\u2019s d\u012bv\u0101n. He argues that \u02bfA\u1e6d\u1e6d\u0101r\u2019s \u201cChristian boy\u201d \n(tars\u0101-bacha) poems are a \u201ctopical sub-genre of [his] ghazals,\u201d estimating that about 15 of the 872 ghazals (about \n2 percent) in Tafa\u017c\u017cul\u012b\u2019s edition can be placed in this subgenre (\u201cSexual Occidentation,\u201d 717). I would actually \nput this number a bit higher; see footnote 38. I agree that this should be considered a topical subgenre of \u02bf A\u1e6d\u1e6d\u0101r\u2019s \npoetry, but it should be understood as a subgenre of the larger qalandariyy\u0101t genre of \u02bfA\u1e6d\u1e6d\u0101r\u2019s poetry because \nthe tars\u0101-bacha topos shows up in several of the rub\u0101\u02bfiyy\u0101t that \u02bfA\u1e6d\u1e6d\u0101r places in the qalandariyy\u0101t section of \nhis Mukht\u0101r-n\u0101ma. See three different examples in the opening pages of the qalandariyy\u0101t section of \u02bfA\u1e6d\u1e6d\u0101r\u2019s \nMukht\u0101r-n\u0101mah, 292\u201393.", "start_char_idx": 47935, "end_char_idx": 50167, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b0e2c34d-bd87-4443-b4e1-7d9db34b67b2": {"__data__": {"id_": "b0e2c34d-bd87-4443-b4e1-7d9db34b67b2", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "682b6869-0bb7-4cc9-b2c5-08e05d233c39", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "40971add5d551abcd416b2ac70386bae0fba1835e9380f291bca7e2a2d321098", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "774c0f07-2b2d-4cf3-b0ed-87991bdfdc02", "node_type": "1", "metadata": {}, "hash": "9bea728050e6a536c3f816d53183a05a7eaa9fb81e661b236266e61de1f986ec", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  13\n\nyouth (k\u0101fir-bacha), the qalandar\u012b Turk (turk-i qalandar), the young man (pisar), the mock \nmaster/disgraced master (p\u012br\u012b, p\u012br-i m\u0101),41 the slave (ghul\u0101m), or even the cupbearer (s\u0101q\u012b).42 \nThey read as mock panegyrics in the sense that they are poems dedicated to antiheroic \nrogue figures or mock masters, and they revolve around the celebration of these figures\u2019 \nantinomian deeds. These poems sometimes have a narrative element to them as well, \nalthough they are not essentially concerned with relating a single anecdote like the rogue \npoetic anecdotes (discussed below) are.\n\n(3) City disturber (proto-shahr-\u0101sh\u016bb) poems:43 These poems read as early specimens \nof \u201ccity disturber\u201d (shahr-\u0101sh\u016bb, shahr-ang\u012bz) poetry because they elaborate, in different \nways, the same basic poetic plot of a beautiful, roguish beloved who comes into town \n(often specifically to the market) and throws the entire town into a happy chaos because \nof the love he evokes in all who come into contact with him.44 He upends the foundations \nof the entire city and everyone in it: individuals lose their (rational) minds and forsake \ntheir religious commitments, entire social spaces (e.g., markets, winehouses) burst into \ncommotion, and true lovers willingly head to the gallows. These poems could, in a sense, \n \n\n41. The poems referencing \u201cmaster\u201d or \u201cour master\u201d (p\u012br\u012b, p\u012br-i man/m\u0101) revolve around the figure of the \npoet\u2019s master. Depending on the role of the master in the poem, poems with this figure can be placed in different \nsubgenres. \n\n42.   I agree with Afsaneh Najmabadi that we need to think carefully about how to translate the different terms \nused for the (usually male) figure of the young beloved in premodern Persian sources. As Khaled El-Rouayheb \nhas noted, the terms for these male youths are \u201csomewhat loosely employed in the [premodern Islamicate] \nsources\u201d (at times applied to youths up to the age of twenty-one), but the bulk of the evidence points to the \nmid-teen years as the ideal age of male beauty. These figures, at least in the premodern Islamicate conception \nof the phases of life, are thus not typically prepubescent children but rather are usually best understood as \nadolescents or even \u201cyoung men\u201d in the way we use this last term in contemporary English to indicate a male \nwho is not a fully mature adult man but no longer a young child either. I have tried to reflect this more complex \nnotion of the young beloved\u2019s age in my translations of the various terms employed in qalandariyy\u0101t for the \nyoung beloveds rather than opting for strictly literal translations that often obscure the complexity of these \nterms\u2019 use in the premodern context. For more on the age of the figure of the beloved in the Islamic world, \nsee Khaled El-Rouayheb, Before Homosexuality in the Arab-Islamic World, 1500\u20131800 (Chicago: University of \nChicago Press, 2005), 30\u201332; Afsaneh Najmabadi, Women with Mustaches and Men without Beards: Gender \nand Sexual Anxieties of Iranian Modernity (Berkeley: University of California Press, 2005), 15, 24, 60; Ingenito, \nBeholding Beauty, 199\u2013200.\n\n43. San\u0101\u02be\u012b, D\u012bv\u0101n-i San\u0101\u02be\u012b, 89 (possibly also type 2, rogue figure), 141; \u02bfA\u1e6d\u1e6d\u0101r, D\u012bv\u0101n-i \u02bfA\u1e6d\u1e6d\u0101r, 224; \u02bfIr\u0101q\u012b, \nKulliyy\u0101t-i Fakhr al-D\u012bn \u02bfIr\u0101q\u012b, ed.", "start_char_idx": 50171, "end_char_idx": 53492, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "774c0f07-2b2d-4cf3-b0ed-87991bdfdc02": {"__data__": {"id_": "774c0f07-2b2d-4cf3-b0ed-87991bdfdc02", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b0e2c34d-bd87-4443-b4e1-7d9db34b67b2", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "9d11c68ea190b55f0acca2aa592668a7a5249d4462c94fc543f5067bfc9d279c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "89c0d7a9-cc1f-4126-9a98-75c1e453ea58", "node_type": "1", "metadata": {}, "hash": "19f29a2dea348ea0e46993bc5adc9343a6c05dffcbe842bbb7433ea23384e6c7", "class_name": "RelatedNodeInfo"}}, "text": "Mu\u1e25tasham, 73\u201374 (wine), 74\u201375 (love), 76\u201377, 151\u201352, 245\u201346. In the poems \ntagged with \u201cwine\u201d and \u201clove,\u201d the role of the \u201ccity disturber\u201d is played by wine and love, respectively.  \nLewis translates and discusses an example of city disturber poetry by San\u0101\u02be\u012b and comments that \u201cit eventually \ndeveloped into a sub-genre of the ghazal all its own,\u201d indicating, it appears, that he, too, sees it as a discrete \nsubgenre that poets later developed further. See Lewis, \u201cReading, Writing and Recitation,\u201d 368, 576\u201378. \n\n44. For more on the shahr-\u0101sh\u016bb genre, see A\u1e25mad Gulch\u012bn-Ma\u02bf\u0101n\u012b, Shahr-\u0101sh\u016bb dar shi\u02bfr-i f\u0101rs\u012b (Tehran: \nAm\u012br Kab\u012br, 1346 [1967\u201368]); Sunil Sharma, Persian Poetry at the Indian Frontier: Mas\u2019\u00fbd Sa\u2019d Salm\u00e2n of Lahore \n(Delhi: Permanent Black, 2000), 107\u201315; idem, \u201cGeneric Innovation in Sayf\u012b Bu\u1e2b\u0101r\u0101\u02be\u012b\u2019s Shahr\u0101sh\u016bb Ghazals,\u201d \nin Neuwirth et al., Ghazal as World Literature, 2:141\u201349; idem, \u201cShahr\u0101sh\u016bb,\u201d in Yarshater, Persian Lyric \nPoetry, 569\u201378; J. T. P. de Bruijn, \u201cShahrang\u012bz 1. In Persian,\u201d in Encyclopaedia of Islam, 2nd ed., posted 2012,  \nhttp://dx.doi.org/10.1163/1573-3912_islam_COM_1026.\n\n\n\n14  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nbe viewed as a subtype of the rogue figure poem, since they focus primarily on a rogue \nfigure, his transgressive actions, and the disruptive consequences of his presence in an area. \nCommenting on the rogue figure poem of San\u0101\u02be\u012b that I discuss below, de Bruijn remarks \nthat this poem is \u201canother specimen of the shahr\u00e2shub motif,\u201d which suggests that he sees \nthe poems that I have categorized separately as rogue figure and proto-shahr-ash\u016bb poems \nas part of one larger subtype of qalandariyy\u0101t.45 It seems to me, however, that the poems \nI have classed here as proto-shahr-ash\u016bb constitute a separate and well-developed type  \n(i.e., not just a motif) that becomes increasingly popular over time. Though not identical \nin all respects with shahr-\u0101sh\u016bb poetry, they share important affinities and should be \nconsidered close relatives. \n\n(4) Rogue poetic anecdotes:46 The poems of this fairly well-developed class relate \na sustained anecdote or an encounter between the poetic persona and other figures, \nsometimes with lengthy dialogues included.47 There is an important difference, in my \nview, between poems of this type, which are generally structured around a single poetic \nanecdote, and those that contain anecdotal sections amidst others. Most, though not all,  \nof these poems are quite lengthy (some even exceed twenty lines).48 \n\n(5) Rogue exhortation poems (mock pand):49 These poems are, as their name indicates, \ncharacterized by repeated commands or implied exhortations to their imagined audience \nto take up the carnivalesque qalandar\u012b way of life and to reject normative modes of piety \nand social life. Unsurprisingly, this type of poem frequently\u2014though not always\u2014has an \nimperative verb form as a part of its end rhyme or poetic refrain (rad\u012bf). Some are short, \nplayful instructions in verse to a novice \u201chaunter of the winehouse\u201d (khar\u0101b\u0101t\u012b). Others are \nlonger and take a more didactic tone, making them seem more like narrative homilies.\n\n45. De Bruijn, \u201cGhazal in Medieval Persian Poetry,\u201d 382\u201383.\n46.", "start_char_idx": 53493, "end_char_idx": 56704, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "89c0d7a9-cc1f-4126-9a98-75c1e453ea58": {"__data__": {"id_": "89c0d7a9-cc1f-4126-9a98-75c1e453ea58", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "774c0f07-2b2d-4cf3-b0ed-87991bdfdc02", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "60a68e16814b9a38ac0124cf5b33cc360605d10bf8c27cbf110a4a089ccc99ff", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "04c3c145-d09d-4261-af60-eb688b2e3535", "node_type": "1", "metadata": {}, "hash": "c73f6ae4541592f0b908deeba3e887d3305580b3189c256fa816601bca75ef61", "class_name": "RelatedNodeInfo"}}, "text": "46. San\u0101\u02be\u012b, D\u012bv\u0101n-i San\u0101\u02be\u012b, 89\u201390 (\u201cmaster\u201d), 128\u201329 (possibly also type 2, rogue figure), 163, 666\u201368; \u02bfA\u1e6d\u1e6d\u0101r, \n\nD\u012bv\u0101n-i \u02bfA\u1e6d\u1e6d\u0101r, 11\u201312, 120 (\u201cour master\u201d), 193-195 (\u201cour master\u201d), 209 (\u201cour master\u201d), 221\u201322 (\u201cour master\u201d), \n361; \u02bf Ir\u0101q\u012b, Kulliyy\u0101t-i Fakhr al-D\u012bn \u02bf Ir\u0101q\u012b, ed. Mu\u1e25tasham, 84\u201385 (\u201cmaster\u201d). Also see another example of a rogue \npoetic anecdote by \u02bfA\u1e6d\u1e6d\u0101r translated and discussed by Meisami in Structure and Meaning, 213\u201314.\n\n47. There are some similarities between this type of qalandariyy\u0101t and some of the anecdote-heavy Arabic \nkhamriyy\u0101t (especially those of Ab\u016b Nuw\u0101s). Meisami points out that the latter \u201ctypically contain \u2018plays within \nplays\u2019: descriptions of, and dialogues with, the companions, the tavern-keeper, the object of Ab\u016b Nuw\u0101s\u2019s \naffections\u201d (Meisami, Structure and Meaning, 100).\n\n48. There are also similarities between these qalandar\u012b anecdote poems and the \u201cfable-like\u201d poems of N\u0101\u1e63ir-i \nKhusraw. See Rafinejad, \u201c\u2018Mine of Golden Speech,\u2019\u201d 48.\n\n49. San\u0101\u02be\u012b, D\u012bv\u0101n-i San\u0101\u02be\u012b, 179\u201380, 295, 311\u201312, 312, 408, 480\u201381, 481\u201382, 482\u201384, 496, 496\u201397, 506, 585\u201386 (also \ntype 2, rogue figure), 627; \u02bfA\u1e6d\u1e6d\u0101r, D\u012bv\u0101n-i \u02bfA\u1e6d\u1e6d\u0101r, 504\u20135 (also type 6, rogue address); \u02bfAl\u012b b. Mu\u1e25ammad Anvar\u012b, \nD\u012bv\u0101n-i Anvar\u012b, ed. Mu\u1e25ammad Taq\u012b Mudarris-i Ra\u017cav\u012b (Tehran: Intish\u0101r\u0101t-i \u02bfIlm\u012b va Farhang\u012b, 1376 [1997\u2013\n98]), 859; \u02bfIr\u0101q\u012b, Kulliyy\u0101t-i Fakhr al-D\u012bn \u02bfIr\u0101q\u012b, ed. Mu\u1e25tasham, 78\u201380, 80\u201381. Lewis translates and discusses \nan example of this type, referring to it as a \u201csermon\u201d and \u201chomily or catechism,\u201d in \u201cReading, Writing and \nRecitation,\u201d 366, 570\u201373. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  15\n\n(6) Rogue address poems:50 These poems are structured around a direct address to a \nparticular figure, usually the beloved or a cupbearer. The address often takes the form of a \nseries of imperative commands (closer in tone to supplications) in which the poet requests \nwine or the figure\u2019s attention. In some poems the address is more didactic in nature,  \nand these poems thus overlap with rogue exhortation poems at times. \n\n(7) Rogue odes and ditties:51 This final dual grouping of poems is admittedly the most \ninexact. Rogue odes are typically at least ten lines long and sometimes run into the high \nteens. Their most defining feature is their more well-developed internal structure and \nsegmentation. They can often be divided into several separate but interrelated sections.", "start_char_idx": 56701, "end_char_idx": 59126, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "04c3c145-d09d-4261-af60-eb688b2e3535": {"__data__": {"id_": "04c3c145-d09d-4261-af60-eb688b2e3535", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "89c0d7a9-cc1f-4126-9a98-75c1e453ea58", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "1c0bf1c21c40072d6a2989b34b782e4a02cb88c597192b4bb21772485c11609b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6bc6b4be-5393-4be0-9975-04e033cfc6f9", "node_type": "1", "metadata": {}, "hash": "7c66f75af8d8e0e965cc0129bafb81e5bfa49b0ebbfd90ed454af8465103cba0", "class_name": "RelatedNodeInfo"}}, "text": "They can often be divided into several separate but interrelated sections. \nSome evince a tripartite structure (strophe, antistrophe, metastrophe) that makes them \nlook like mini-qa\u1e63\u012bdas with interchangeable thematic sections of mock fakhr, apostrophe/\nexhortation, anecdote, and/or homily with a short concluding cap of one or two lines.52 \nOthers exhibit a chiastic/ring design or equal segmentation into sections of (roughly) two \nto four lines each. Although most of the monothematic qalandar\u012b poems that appear in the \nqalandariyy\u0101t sections of San\u0101\u02be\u012b\u2019s early manuscripts are longer poems (ten lines or more), \nthere is also a small collection of shorter poems that I have labeled as rogue ditties. This \ntype of poem is less common in comparison to the others, but the shorter length of these \npoems is likely indicative of other differences in performance context, function, etc.\n\nSome of the foregoing subgenres may come to be rejected or adjusted in subsequent \nstudies of this poetry. Some poems straddle more than one subgenre (as I have indicated \nin the footnotes), and one could possibly add additional ones, such as the mock ubi sunt \npoem53 and the winehouse conversion poem,54 among others. There is also the persistent \ndifficulty of determining when one of these distinguishing patterns should be regarded as \njust a common motif and when it merits consideration as a genuine subgenre because of its \ncentrality to the structure of a large number of poems. Despite these limitations, however, \nthese categories are useful tools for deepening our understanding of what medieval Persian \nlitterateurs meant when they employed the term qalandariyy\u0101t. They help us disaggregate \nthis broad thematic category and see patterns that may not otherwise be apparent, \nsuch as San\u0101\u02be\u012b\u2019s overrepresentation in the rogue exhortation category, \u02bfA\u1e6d\u1e6d\u0101r\u2019s manifest \n\n50. San\u0101\u02be\u012b, D\u012bv\u0101n-i San\u0101\u02be\u012b, 312 (also type 5, rogue exhortation), 586; \u02bfA\u1e6d\u1e6d\u0101r, D\u012bv\u0101n-i \u02bfA\u1e6d\u1e6d\u0101r, 504\u20135 (also type \n5, rogue exhortation); \u02bfIr\u0101q\u012b, Kulliyy\u0101t-i Fakhr al-D\u012bn \u02bfIr\u0101q\u012b, ed. Mu\u1e25tasham, 98\u201399 (mock ubi sunt), 101\u20132  \n(also type 2, rogue figure), 108\u20139.\n\n51. San\u0101\u02be\u012b, D\u012bv\u0101n-i San\u0101\u02be\u012b, 26, 73\u201374 (also type 1, rogue boast), 74, 74\u201375, 75, 75\u201376, 80\u201381, 98\u201399, 128\u201329, \n163, 335\u201336, 337\u201338, 358, 393\u201394 (also type 1, rogue boast), 653\u201354; \u02bfA\u1e6d\u1e6d\u0101r, D\u012bv\u0101n-i \u02bfA\u1e6d\u1e6d\u0101r, 33\u201334, 192\u201393 (\u201cour \nmaster\u201d); Anvar\u012b, D\u012bv\u0101n-i Anvar\u012b, 784\u201385; Kh\u0101q\u0101n\u012b Shirv\u0101n\u012b, D\u012bv\u0101n-i Kh\u0101q\u0101n\u012b Shirv\u0101n\u012b, 630\u201331; \u02bfIr\u0101q\u012b, Kulliyy\u0101t-i \nFakhr al-D\u012bn \u02bfIr\u0101q\u012b, ed. Mu\u1e25tasham, 77\u201378, 80, 100\u2013101, 107\u20138 (also type 1, rogue boast), 236\u201337, 246\u201347.\n\n52. On reading ghazals as mini-qa\u1e63\u012bdas, see Julie Scott Meisami, \u201cA Life in Poetry: H\u0101fiz\u2019s First Ghazal,\u201d  \nin The Necklace of the Pleiades: 24 Essays on Persian Literature, Culture and Religion, ed.", "start_char_idx": 59052, "end_char_idx": 61827, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6bc6b4be-5393-4be0-9975-04e033cfc6f9": {"__data__": {"id_": "6bc6b4be-5393-4be0-9975-04e033cfc6f9", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "04c3c145-d09d-4261-af60-eb688b2e3535", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "c52709226cd8dd38dda6f64cef210a06058f98abb23da37711b980a312633d9b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "86c86827-2179-4a6d-9e05-396cec77604d", "node_type": "1", "metadata": {}, "hash": "a8bbfe7e62815e1fc0c49260c6bc5e1a15d549c3d4aad5aae75fb84d00971c53", "class_name": "RelatedNodeInfo"}}, "text": "Franklin D. Lewis and \nSunil Sharma, 163\u201381 (Leiden: Leiden University Press, 2010); Meisami, Structure and Meaning, 163\u201366, 183, 186, \n205\u20136.\n\n53. See, for example, \u02bfIr\u0101q\u012b, Kulliyy\u0101t-i Fakhr al-D\u012bn \u02bfIr\u0101q\u012b, ed. Mu\u1e25tasham, 98\u201399, 247\u201348.\n54. See, for example, \u02bf A\u1e6d\u1e6d\u0101r, D\u012bv\u0101n-i \u02bf A\u1e6d\u1e6d\u0101r, 11\u201312; \u02bf Ir\u0101q\u012b, Kulliyy\u0101t-i Fakhr al-D\u012bn \u02bf Ir\u0101q\u012b, ed. Mu\u1e25tasham, 84\u201385.\n\n\n\n16  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\npredilection for the rogue figure subtype, \u02bfIr\u0101q\u012b\u2019s preference for proto-shahr-\u0101sh\u016bb-style \npoems, or San\u0101\u02be\u012b\u2019s and \u02bfA\u1e6d\u1e6d\u0101r\u2019s predominance in the production of rogue poetic anecdotes. \nFurther studies on these preliminary observations may show these patterns to be the \nresult of an individual poet\u2019s idiosyncrasies, but they may also provide important insights \nfor the broader study of stylistic and generic development in medieval Persian poetry.  \nFor example, I suspect that the more concerted use of the longer anecdotal structure in \nSan\u0101\u02be\u012b\u2019s and \u02bfA\u1e6d\u1e6d\u0101r\u2019s poetry would fall into this latter camp.\n\nMoreover, analyzing the shifting and imbricated boundaries of these poetic types \nalso reveals something important about the much more complex history of stylistic and \ngeneric development in medieval Persian poetry\u2014a history that can only now be obliquely \nglimpsed in the Persian poetic manual tradition, early manuscripts, and other writings that \ncomment on Persian poetry (e.g., Q\u0101b\u016bs-n\u0101ma, Chah\u0101r maq\u0101la).55 These poetic artifacts \nshow that poets were conceptualizing and composing poems in a multidimensional generic \nspace that included a much wider array of variables than most modern discussions of \ngenre in Persian poetry admit. Poetic form and what we might call the poem\u2019s \u201cprimary \nthematic category\u201d\u2014e.g., love, ascetic-homiletic, panegyric, or wine\u2014are certainly strong \nfactors in this generic calculus, but so, too, are more nuanced poetic characteristics, such as \ncertain guiding plot scripts, styles of lyrical presentation (e.g., homiletic vs. anecdotal), and \nrecurring internal structural patterns. These features inflect the first-order considerations \nof each poem\u2019s classical formal genre and primary thematic category to such an extent \nthat we cannot just speak about qalandariyy\u0101t or ghazaliyy\u0101t. We have to be more exact: \nwe have rogue figure or rogue poetic anecdote qalandariyy\u0101t, and \u201cdying love\u201d and  \n\u201clove enjoyed\u201d ghazaliyy\u0101t, as Lewis says. We thus need to examine the qalandariyy\u0101t not \nas a single genre but as a cluster of heterotopic countergenres if we are to elaborate its full \nrange of intergeneric responses to panegyric and ascetic-homiletic poetry. \n\nIII. Setting the (Generic) Scene: Panegyric Poetry and Ascetic-Homiletic Poetry in the  \nPersian Tradition\n\nBefore we can dive into a deeper analysis of qalandariyy\u0101t, we need a basic picture \nof the generic features of panegyric and ascetic-homiletic poetry. Both of these genres \nare complex and dynamic traditions that vary across historical periods and, like the \nqalandariyy\u0101t, are internally diverse.56 My goal here is not an exhaustive portrayal of all \n\n55. As Lewis argues, we should see these thematic types of poetry as \u201coverlapping sets and sub-sets of \nthematic, typological and rhetorical strategies\u201d whose \u201csymbols, imagery and thematics . . .", "start_char_idx": 61828, "end_char_idx": 65112, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "86c86827-2179-4a6d-9e05-396cec77604d": {"__data__": {"id_": "86c86827-2179-4a6d-9e05-396cec77604d", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6bc6b4be-5393-4be0-9975-04e033cfc6f9", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "246d63063c83e5f9e9667455fdfb78aa0930dbe1c155b70b31e6c30e147a74d3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "19897ba0-9d16-42d5-889e-7a48f581c664", "node_type": "1", "metadata": {}, "hash": "95ff63dcb07963956c7bf682a9c2f93e51ae5eaf222b2c76492b2d093e6aa4b7", "class_name": "RelatedNodeInfo"}}, "text": ". . are by no means \nrestricted to that particular genre and often bleed into those of a related topos, scene or mood.\u201d However, this \n\u201cfuzziness\u201d of generic borders should not be read as \u201cevidence that the genre categories are artificial, were \nunperceived as such by the ancient authors or that no poem can ever be assigned to a single genre.\u201d See Lewis, \n\u201cReading, Writing and Recitation,\u201d 438\u201340, 560 (discussing the qalandariyy\u0101t specifically); \u201cTransformation of \nthe Persian Ghazal,\u201d 123\u201324.\n\n56. On diversity and development in panegyric poetry, see, e.g., Mu\u1e25ammad Ri\u017c\u0101 Shaf\u012b\u02bf\u012b-Kadkan\u012b, Muflis-i \nk\u012bm\u012by\u0101-fur\u016bsh: Naqd va ta\u1e25l\u012bl-i shi\u02bfr-i Anvar\u012b (Tehran: Sukhan, 1372 [1993\u201394]), 85\u201395; Franklin D. Lewis, \n\u201cSincerely Flattering Panegyrics: The Shrinking Ghaznavid Qasida,\u201d in Lewis and Sharma, Necklace of the \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  17\n\npossible permutations of their poetics but a distillation of their principal features so we can \nbetter understand the broader generic landscape in which qalandariyy\u0101t poems operate. \nEach poem, of course, will fit this prototype to varying degrees depending on where it falls \nin the generic spectrum. Qalandariyy\u0101t, in any case, do not typically respond to or imitate \nparticular ascetic-homiletic or panegyric poems.57 Rather, they gesture toward a caricature \nof these poetic types, parodying, often to absurd levels, their most striking thematic and \nstylistic elements. \n\nPanegyric Poetry \n\nPanegyric poetry was the genre par excellence of the medieval Persian court.58 Panegyrics \nin the Persian tradition can be tripartite (nas\u012bb/exordium or introit, ra\u1e25\u012bl/journey, and \nmad\u1e25/praise), bipartite (nas\u012bb and mad\u1e25), or even monothematic (mad\u1e25). A tri- or bipartite \npanegyric traditionally begins with a garden, nature, desert, or romantic scene in the nas\u012bb \n(and, if tripartite, transitions to another section treating the journey or another descriptive \ntheme) before proceeding to the central panegyric section of the poem, often concluding \nwith a closing prayer/du\u02bf\u0101.59 \n\nPleiades, 209\u201350; Gabrielle van den Berg, \u201cThe Nas\u012bbs in the D\u012bv\u0101n of Farrukhi Sistani: Poetic Speech versus the \nReflection of Reality,\u201d Edebiy\u00e2t 9 (1998): 17\u201334.\n\n57. I have not identified any specific example of a qalandariyy\u0101t poem responding to or imitating an ascetic-\nhomiletic or panegyric poem in a formal jav\u0101b or istiqb\u0101l, though such poems almost certainly did exist. Paul \nSprachman has identified an interesting instance of S\u016bzan\u012b (d. 1173\u201374) parodying a \u201cserious\u201d ghazal of San\u0101\u02be\u012b \nin one of his obscene poems. See Sprachman, \u201cHajv and Profane Persian.\u201d On response poems and poetic \nimitation in Persian poetry, see the classic study of Paul E. Losensky, Welcoming Figh\u0101n\u012b: Imitation and Poetic \nIndividuality in the Safavid-Mughal Ghazal (Costa Mesa, CA: Mazda, 1998).\n\n58.", "start_char_idx": 65109, "end_char_idx": 67980, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "19897ba0-9d16-42d5-889e-7a48f581c664": {"__data__": {"id_": "19897ba0-9d16-42d5-889e-7a48f581c664", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "86c86827-2179-4a6d-9e05-396cec77604d", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "b100e06c288d969f8ef5fee01df3b1e33ecd1bf877831d078531e189baae3867", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cd5fdc49-104c-4309-83a6-0a265731203f", "node_type": "1", "metadata": {}, "hash": "1ad38e47bfd8b07c93d46f3500b2c5a931f51bd99a326d127bd0589c036aa553", "class_name": "RelatedNodeInfo"}}, "text": "58. The general portrait of panegyric poetry in the Persian tradition presented here is a synthesis of the \nfollowing studies\u2019 treatment of this poetry: Sham\u012bs\u0101, Anv\u0101\u02bf-i adab\u012b, 244\u201347, 273\u201382; Shaf\u012b\u02bf\u012b-Kadkan\u012b, Muflis-i \nk\u012bm\u012by\u0101-fur\u016bsh, 83\u2013106; \u1e62af\u0101, T\u0101r\u012bkh-i adabiyy\u0101t dar \u012ar\u0101n, 1:367\u201368, 2:353\u201354; Jerome W. Clinton, The D\u012bv\u0101n of \nMan\u016bchihr\u012b D\u0101mgh\u0101n\u012b: A Critical Study (Minneapolis: Bibliotheca Islamica, 1972), 31\u201343, 73\u201396, 126\u201346; Meisami, \nMedieval Persian Court Poetry, 40\u201376; Jerome W. Clinton, \u201cCourt Poetry at the Beginning of the Classical Period,\u201d \nin Persian Literature, ed. Ehsan Yarshater, 75\u201395 (Albany, NY: Bibliotheca Persica, 1988), 88\u201395; Julie Scott \nMeisami, \u201cGhaznavid Panegyrics: Some Political Implications,\u201d Iran 28 (1990): 31\u201344; Michael Gl\u00fcnz, \u201cPoetic \nTradition and Social Change: The Persian Qasida in Post-Mongol Iran,\u201d in Sperl and Shackle, Qasida Poetry in \nIslamic Asia and Africa, 1:183\u2013203; Meisami, \u201cPoetic Microcosms,\u201d 139\u2013164; idem, \u201cThe Poet and His Patrons: \nTwo Ghaznavid Panegyrists,\u201d Persica 17 (2001): 91\u2013105; idem, Structure and Meaning, 66\u2013110, 144\u201355, 235\u201343, \n366\u201377. Shaf\u012b\u02bf\u012b-Kadkan\u012b also touches on various aspects of panegyric poetry in his important study of poetic \nimagery in the earliest period of New Persian poetry: Mu\u1e25ammad Ri\u017c\u0101 Shaf\u012b\u02bf\u012b-Kadkan\u012b, \u1e62uvar-i khiy\u0101l dar shi\u02bfr-i \nf\u0101rs\u012b: Ta\u1e25q\u012bq-i intiq\u0101d\u012b dar \u1e6datavvur-i \u012bm\u0101zh-h\u0101-yi shi\u02bfr-i p\u0101rs\u012b va siyar-i na\u1e93ariyya-yi bal\u0101ghat dar Isl\u0101m va \u012ar\u0101n \n(Tehran: \u0100g\u0101h, 1350 [1971\u201372]).\n\n59. In general, early New Persian panegyric qa\u1e63\u012bdas are more similar to the Arabic panegyric qa\u1e63\u012bdas of \nthe mu\u1e25dath period in terms of their symbolic world (emphasis on garden and court imagery rather than the \ndesert imagery more typical of the classical Arabic qa\u1e63\u012bda) and their structure (more frequently bipartite or \neven monothematic rather than tripartite and polythematic like the classical Arabic qa\u1e63\u012bda). However, there \nare important differences as well. For more on these issues, see Meisami, Medieval Persian Court Poetry, 40\u201341; \nidem, \u201cGhaznavid Panegyrics,\u201d 31; idem, \u201cPoetic Microcosms,\u201d 140ff. On the Arabic panegyric tradition, see \nSperl, Mannerism in Arabic Poetry; Andras Hamori, The Composition of Mutanabb\u012b\u2019s Panegyrics to Sayf al-Dawla \n(Leiden: E. J. Brill, 1992); Suzanne Stetkevych, The Poetics of Islamic Legitimacy: Myth, Gender, and Ceremony", "start_char_idx": 67977, "end_char_idx": 70331, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cd5fdc49-104c-4309-83a6-0a265731203f": {"__data__": {"id_": "cd5fdc49-104c-4309-83a6-0a265731203f", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "19897ba0-9d16-42d5-889e-7a48f581c664", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "347f1614b2dbf62d0aa261264818c49292df2416062642cf495c5f8015c4a5b1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6f3367e9-67d0-421f-ade2-06502932ce18", "node_type": "1", "metadata": {}, "hash": "ca783bb1b465ce9305b147d27a68cf0075512d41d3a3f2a4ed16590dba58990c", "class_name": "RelatedNodeInfo"}}, "text": "18  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe central figure of the panegyric is the mamd\u016b\u1e25, the object of praise.60 Regardless \nof whether he is a king, a court official, or a powerful religious figure, he functions as \nthe poetic axis of the panegyric, and its poetic world revolves around celebration of his \npower, prowess, and accomplishments of epic proportions in the battlefield, recreational \narenas (palatial gardens and hunting or polo grounds), royal feasts, or even spiritual realms.  \nThe panegyric is a \u201cpoetic microcosm\u201d or poetic \u201canalogue\u201d of the court life that it reflects, \nas Meisami has argued, and each constituent element in its poetic world is defined in relation \nto the mamd\u016b\u1e25.61 If the mamd\u016b\u1e25 is a political leader, the poet will typically extol him as an \nidealized Islamic leader who exudes wisdom, piety (taqv\u0101), faith (\u012bm\u0101n), justice, courage, \nmercy, and generosity at court and who fights valiantly against any enemy of Islamdom \n(k\u0101fir) as the defender of the faith (isl\u0101m, d\u012bn) on foreign and domestic battlefields.62  \nThe mamd\u016b\u1e25\u2019s power is often portrayed as divinely ordained and his dominion as extending \nover the whole world (all seven climes). The grandeur of his rule can be seen in the majesty \nof all his royal accessories, including his court, his throne, his crown, his great armies,  \nand his treasure. Panegyric poetry, in short, is primarily a poetics of power and social order, \nas Gl\u00fcnz and B\u00fcrgel have argued.63\n\nAlthough my focus here is on qalandar\u012b poetry as a countergenre to royal panegyric, \nit is important to note that panegyric poetry in the Persian tradition is not restricted to \npraise for kings and political elites alone. There is also a rich body of panegyrics dedicated \nto religious elites of the medieval Islamic world. In general terms, the poet of a religious \npanegyric will paint his mamd\u016b\u1e25 as the undisputed sovereign of the religious and spiritual \ndomains. Although the power, dominion, and accomplishments celebrated in these poems \nmay be of a decidedly more spiritual nature, they are no less grand than those in panegyrics \nfor political leaders, and more importantly, the poetic axis in these religious-spiritual \npanegyrics continues to be the mamd\u016b\u1e25.64 The poet will eulogize his piety, religious \n\nin the Classical Arabic Ode (Bloomington: Indiana University Press, 2002); Beatrice Gruendler, Medieval Arabic \nPraise Poetry: Ibn al-R\u016bm\u012b and the Patron\u2019s Redemption (New York: RoutledgeCurzon, 2003).\n\n60. Praise (mad\u1e25) in the panegyric is not just sycophantic adulation. When poets praise the mamd\u016b\u1e25, they \ncelebrate not just an individual but rather an idealized portrait of their patron as the embodiment of the most \nrevered social and spiritual values appropriate to his position in the medieval Islamic sociopolitical system. \nSee Meisami, Medieval Persian Court Poetry, 43\u201348; idem, \u201cGhaznavid Panegyrics,\u201d 32, 34; idem, Structure \nand Meaning, 88\u201390, 136\u201338, 147\u201348; J. C. B\u00fcrgel, \u201cQasida as Discourse on Power and Its Islamization: Some \nReflections,\u201d in Sperl and Shackle, Qasida Poetry in Islamic Asia and Africa, 1:451\u201374; Gl\u00fcnz, \u201cPoetic Tradition \nand Social Change,\u201d 184, 188, 200; Sperl, Mannerism in Arabic Poetry, 9\u201327.\n\n61. Meisami, \u201cPoetic Microcosms,\u201d 144\u201345, 163\u201364.", "start_char_idx": 70336, "end_char_idx": 73627, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6f3367e9-67d0-421f-ade2-06502932ce18": {"__data__": {"id_": "6f3367e9-67d0-421f-ade2-06502932ce18", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cd5fdc49-104c-4309-83a6-0a265731203f", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "8d4755d0f35dc12a76c8c3dce45cfa77139bf0b0529a1c9c138889c388ccdb87", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6898f61e-d8e1-425b-aa27-3bc82fe3f4f7", "node_type": "1", "metadata": {}, "hash": "eabea5e7bf260dbe59d612dd41cb62775357f7e22fd2423352f23881187029db", "class_name": "RelatedNodeInfo"}}, "text": "See also idem, \u201cThe Grand Design: Medieval Persian Poetic \nMicrocosms,\u201d in Proceedings of the XIIth Congress of the International Comparative Literature Association, \n458\u201363 (Munich: Judicium, 1990).\n\n62. This last point is especially true in the panegyrics for Ma\u1e25mud of Ghazna composed by his illustrious \ncourt poets Farrukh\u012b and \u02bfUnsur\u012b. They both wax eloquently about his campaigns against \u201cinfidels\u201d (kuff\u0101r) in \nwhich he mercilessly destroyed their \u201cidols\u201d (but) and \u201cidol temples\u201d (but-kh\u0101na) (e.g., Farrukh\u012b\u2019s qa\u1e63\u012bda 35 on \nthe destruction of the Somnath temple and its idols). See Meisami\u2019s discussion of some these qa\u1e63\u012bdas in \u201cPoetic \nMicrocosms,\u201d 147\u201348 and Structure and Meaning, 235\u201343.\n\n63. B\u00fcrgel, \u201cQasida as Discourse on Power\u201d; Gl\u00fcnz, \u201cPoetic Tradition and Social Change,\u201d 184.\n64. I do not mean to suggest any significant separation of the political and religious-spiritual domains here. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  19\n\nknowledge, mystical power, and exalted spiritual state, painting an idealized portrait of the \nmamd\u016b\u1e25 as an embodiment of the virtues and ideals associated with his particular position \nin the religious-spiritual hierarchy of the medieval Islamic world. Because of a shared \nconcern with certain religious-spiritual values, there is considerable overlap between \nthe respective symbolic/conceptual worlds of religious-spiritual panegyrics and ascetic-\nhomiletic poetry.65 \n\nAscetic-Homiletic Poetry\n\nIn ascetic-homiletic poetry we may have what constitutes the first countergenre to \nroyal panegyric poetry.66 The poetic axis of the ascetic-homiletic poet is not the court of \nthe panegyric\u2019s mamd\u016b\u1e25, nor is his central concern the enumeration of the mamd\u016b\u1e25\u2019s \nillustrious deeds and achievements. Rather, the poetic world of the zuhdiyy\u0101t-maw\u02bfi\u1e93a \nrevolves around a poetic axis that is firmly anchored in God\u2019s court\u2014the eternal court that \nrules over the entire cosmos and casts the pleasures and achievements of the mundane \nworld in a starkly different light. Even if not set there specifically, the rule, power,  \nand values celebrated in the zuhdiyy\u0101t-maw\u02bfi\u1e93a emanate from that celestial court.\n\nThe poet of ascetic-homiletic poetry is the preacher of the \u201carena of religion\u201d (mayd\u0101n-i \nd\u012bn), as N\u0101\u1e63ir-i Khusraw declares in a famous poem.67 He is the admonisher (v\u0101\u02bfi\u1e93) of the \n\nMy point is only that the poet\u2019s focus in the religious panegyric is shifted decidedly toward the panegyrized\u2019s \nreligious and spiritual virtues, with only implicit recognition of the political power this exalted religious status \nmay carry.\n\n65. Qalandar\u012b themes may even appear in panegyrics for Sufi masters or mystically inclined political rulers. \nA particularly interesting example of this can be found in Am\u012br Mu\u02bfizz\u012b\u2019s panegyric with a qalandar\u012b nas\u012bb \nfor Fakhr al-D\u012bn al-Ma\u02bf\u0101l\u012b Ab\u016b \u02bfAl\u012b Sharafsh\u0101h Ja\u02bffar\u012b, which is discussed and translated in Miller, \u201cQalandar \nKing.\u201d See also examples in Ab\u016b al-Majd Majd\u016bd b. \u0100dam San\u0101\u02be\u012b, Kulliyy\u0101t-i ash\u02bf\u0101r-i \u1e24ak\u012bm San\u0101\u02be\u012b Ghaznav\u012b \n[facsimile of manuscript], ed.", "start_char_idx": 73628, "end_char_idx": 76706, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6898f61e-d8e1-425b-aa27-3bc82fe3f4f7": {"__data__": {"id_": "6898f61e-d8e1-425b-aa27-3bc82fe3f4f7", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6f3367e9-67d0-421f-ade2-06502932ce18", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "bfcbc1594476b7b0554919d072f3f4f649554a1cfbfaf3b861c97dd6b7b4dc19", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7a50fcdf-2487-4e92-b233-3abad00fd5ec", "node_type": "1", "metadata": {}, "hash": "012847768229cc29309a445cb2476e3359eac43c315be867aa471e289fbe9d5f", "class_name": "RelatedNodeInfo"}}, "text": "A. A. Bash\u012br (Kabul: Mu\u02beassasa-yi Intish\u0101r\u0101t-i Bayhaq\u012b, 1356 [1977\u201378]), 516\u201318; \nSan\u0101\u02be\u012b, D\u012bv\u0101n-i San\u0101\u02be\u012b, 388\u201392, 587\u201389; Fakhr al-D\u012bn \u02bfIr\u0101q\u012b (Hamad\u0101n\u012b), Kulliyy\u0101t-i Shaykh Fakhr al-D\u012bn Ibr\u0101h\u012bm \nHamad\u0101n\u012b mutakhallas bih \u02bfIr\u0101q\u012b, ed. Sa\u02bf\u012bd Naf\u012bs\u012b (Tehran: Kit\u0101b-Kh\u0101na-yi San\u0101\u02be\u012b, 1362 [1983\u201384]), 69\u201370; \u02bfIr\u0101q\u012b, \nKulliyy\u0101t-i \u02bfIr\u0101q\u012b, ed. Mu\u1e25tasham, 311\u201314.\n\n66. The general portrait of ascetic-homiletic poetry in the Persian tradition presented here is a synthesis \nof the following studies\u2019 treatment of this poetry: Shaf\u012b\u02bf\u012b-Kadkan\u012b, \u1e62uvar-i khiy\u0101l dar shi\u02bfr-i f\u0101rs\u012b, 550\u201363; idem, \nT\u0101ziy\u0101na-h\u0101-yi sul\u016bk, 47\u201352, 219; \u1e62af\u0101, T\u0101r\u012bkh-i adabiyy\u0101t dar \u012ar\u0101n, 1:368, 2:356\u201357, 3/1:332\u201333; Jerome W. \nClinton, \u201cThe Mad\u0101en Qasida of X\u0101q\u0101ni [Kh\u0101q\u0101n\u012b] Sharv\u0101ni, I,\u201d Edebiy\u00e2t 1 (1976): 156\u201362; idem, \u201cThe Mad\u0101en \nQasida of X\u0101q\u0101ni [Kh\u0101q\u0101n\u012b] Sharv\u0101ni, II: X\u0101q\u0101ni and Buhtur\u012b,\u201d Edebiy\u00e2t 2 (1977): 200\u2013205; de Bruijn, Of Piety and \nPoetry, 164\u201382; idem, Persian Sufi Poetry, 29\u201350; Julie Scott Meisami, \u201cSymbolic Structure in a Poem by Nasir-i \nKhusrau,\u201d Iran 31 (1993): 103\u201317; idem, \u201cPoetic Microcosms,\u201d 164\u201381; idem, \u201cPlaces in the Past: The Poetics/\nPolitics of Nostalgia,\u201d Edebiy\u00e2t 8 (1998): 84\u201389; idem, Structure and Meaning, 39\u201340, 69\u201371, 172\u201381, 200\u2013204, \n219, 303\u20134, 375\u201376; Lewisohn, \u201cHierocosmic Intellect and Universal Soul,\u201d 193\u2013226; Alice C. Hunsberger, \u201c\u2018On \nthe Steed of Speech\u2019: A Philosophical Poem by N\u0101\u1e63ir-i Khusraw,\u201d in Hunsberger, Pearls of Persia, 147\u201390, 158\u201380; \nLewisohn, \u201cN\u0101\u1e63ir-i Khusraw\u2019s Ode\u201d; Meisami, \u201cN\u0101\u1e63ir-i Khusraw.\u201d On zuhdiyy\u0101t in the Arabic tradition, see \nJames D. Martin, \u201cThe Religious Beliefs of Ab\u016b\u2019l-\u02bfAt\u0101hiya According to the Zuhd\u012by\u0101t,\u201d Transactions\u2013Glasgow \nUniversity Oriental Society 23 (1970): 20\u201325; Sperl, Mannerism in Arabic Poetry, 71\u201396; Hamori, \u201cZuhdiyy\u0101t\u201d; \nGregor Schoeler, \u201cBashsh\u0101r b. Burd, Ab\u016b \u02bel-\u02bfAt\u0101hiyah, and Ab\u016b Nuw\u0101s,\u201d in Ashtiany and Johnstone, \u02bfAbbasid \nBelles-Lettres, 275\u201399; Kennedy, \u201cZuhdiyya.\u201d\n\n67.  See the translation and discussion of this poem in Hunsberger, \u201c\u2018On the Steed of Speech.\u2019\u201d", "start_char_idx": 76707, "end_char_idx": 78749, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7a50fcdf-2487-4e92-b233-3abad00fd5ec": {"__data__": {"id_": "7a50fcdf-2487-4e92-b233-3abad00fd5ec", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6898f61e-d8e1-425b-aa27-3bc82fe3f4f7", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "2e387b58acb0a3f0406cd42bcfa7ca512db43a984ca1e9cd6b0d3874ec8f3798", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9b2b24c5-4c6f-44ad-8c3b-0c0e5fa9979f", "node_type": "1", "metadata": {}, "hash": "5b334c3e3c92d11f66a8996de6510e0c71fb72763befac30f32a7f37049daabc", "class_name": "RelatedNodeInfo"}}, "text": "20  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nentire Muslim world who recalls for his readers the great military victories of past kings \nand their awe-inspiring monuments (e.g., the ruins of magnificent palaces of Ctesiphon) \nnot to praise these figures but to remind his audience of the transitory nature of all earthly \nlife. Death and related symbols of morbidity such as graves or ruins are thus dominant \ntopoi in the zuhdiyy\u0101t-maw\u02bfi\u1e93a, and ascetic-homiletic poets frequently employ the ubi sunt \n(\u201cwhere is?\u201d) motif, often anaphorically, to reinforce the absolute transiency of earthly life.  \nWhile lamenting the desolation, evil, and illusionary pleasures of the world, the preacher \npoet exhorts his audience to piety (taqv\u0101), repentance (tawba, istighf\u0101r), and good works so \nas to guarantee themselves a place in the eternal world of God\u2019s court. \n\nThe mode of piety that is encouraged in this poetry can be broadly characterized as \nabstemious (zuhd/parh\u012bz/p\u0101rs\u0101\u02be\u012b) in the sense that it categorically rejects the attractions \nand achievements of the material world and counsels the reader to adopt a sober code \nof conduct in line with religion (d\u012bn), the Quran, normative Islamic law (shar\u012b\u02bfat), \nand the prophet\u2019s custom (sunnat). It decries kufr (unbelief/infidelity) and earthly \nidols (but) and enjoins the reader to have absolute trust in God (tavakkul) even in the \nface of adversity and to let a fear of God\u2019s wrath on Judgment Day guide their actions.  \nAscetic-homiletic poetry has sometimes been described as a long \u201cstring of admonitions\u201d in \nverse on the aforementioned topics and other, related ones, such as divine unity, faith (\u012bm\u0101n),  \nthe Quran, pious acts of obedience and worship (\u1e6d\u0101\u02bfat), right guidance (hud\u0101), shame \n(sharm), wisdom/intellect (hikmat, khirad), divine justice, and praise of the prophet, his \nfamily, and his companions.68 Although this pejorative characterization of ascetic-homiletic \npoetry is unfair, the symbolic and conceptual world of zuhdiyy\u0101t and maw\u02bfi\u1e93a does revolve \naround these concepts and motifs.69\n\nIV. The Qalandariyy\u0101t as Heterotopic Countergenre(s): Three Case Studies\n\n\u201cWell done, Young Infidel!\u201d: A Rogue Figure Poem of San\u0101\u02be\u012b\n\nAlthough it is clear that the qalandariyy\u0101t topoi were under development before \nSan\u0101\u02be\u012b, it is only in his d\u012bv\u0101n that we begin to find a substantial number of monothematic \nqalandariyy\u0101t poems longer than the rub\u0101\u02bf\u012b form.70 His d\u012bv\u0101n contains a representative \nsampling of all of the major subgenres of the qalandariyy\u0101t, and given the considerable \ninfluence his poetry exerted on subsequent poets, it is likely that his qalandariyy\u0101t poems \nserved as foundational models for later qalandar\u012b poets, such as \u02bfA\u1e6d\u1e6d\u0101r and \u02bfIr\u0101q\u012b. The \nfollowing qalandariyy\u0101t poem about a \u201cyoung infidel\u201d (k\u0101fir-bacha) is an example of one of \nthe most popular of these \u201cmodels,\u201d the rogue figure poem.\n\n68. Like panegyric poetry, ascetic-homiletic poetry does at times incorporate imagery and themes from wine \npoetry and even qalandariyy\u0101t. The zuhdiyy\u0101t poem by San\u0101\u02be\u012b that de Bruijn discusses in his Persian Sufi Poetry \n(38\u201340) is a perfect example.\n\n69.", "start_char_idx": 78753, "end_char_idx": 81905, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9b2b24c5-4c6f-44ad-8c3b-0c0e5fa9979f": {"__data__": {"id_": "9b2b24c5-4c6f-44ad-8c3b-0c0e5fa9979f", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7a50fcdf-2487-4e92-b233-3abad00fd5ec", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "cd0bf459822d0b73692c9617d9532d26b593662b8a671e534f449fde9b9df077", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b869746c-f58c-4319-94fc-3370e8716bbf", "node_type": "1", "metadata": {}, "hash": "cd05b1ee27c20b8d8dbf469372d952da4cb85818d8bea6b76f0f8b3d2d3d3090", "class_name": "RelatedNodeInfo"}}, "text": "69. Hunsberger and Meisami critique this atomized reading of N\u0101\u1e63ir-i Khusraw\u2019s ascetic-homiletic poetry \nin their recent studies on his poetry; see Hunsberger, \u201c\u2018On the Steed of Speech\u2019\u201d; Meisami, \u201cN\u0101\u1e63ir-i Khusraw.\u201d \n\n70. For a discussion of the early history of the qalandariyy\u0101t, see Miller, \u201cQalandar King.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  21\n\n1  You have cut me off again from the Muslims\u2014well done, young infidel! \n    You have made me a prisoner again\u2014well done, young infidel!\n\n2  In the ranks of lords of love\u2014those \u201call-in\u201d gambling types\u2014\n    you place me again\u2014well done, young infidel!\n\n3  It seems you returned from apostasy (lit. being an infidel) to being Muslim only\n    in order to uproot Islam (lit. being Muslim)\u2014well done, young infidel!\n\n4  With a face like the fountain of the sun and tresses like crosses,\n    you renewed the Christian religion\u2014well done, young infidel!\n\n5  In the dilapidated qalandar\u012b winehouse, in the ranks of the wine drinkers, \n         you know hundreds of strange disguises\u2014well done, young infidel!\n\n6  You are the Joseph of the era, and for you, behind each Moses\n    there are a hundred Jacobs\u2014well done, young infidel!71\n\nThe most striking feature of this poem is the repeated apostrophization of the \u201cyoung \ninfidel\u201d in its laudatory rad\u012bf.72 The use of this rhetorical device is widespread in Persian \npoetry. In most cases, it serves to highlight for the audience the focus of the poem.73  \nIn panegyric poetry, the poet apostrophizes the mamd\u016b\u1e25 using a combination of his name, \none of his honorific titles, or an adjectival confection that praises as it identifies the mamd\u016b\u1e25 \nin a more allusive manner. In ascetic-homiletic poetry (including na\u02bft and man\u0101qib), the \napostrophized figure could be God, Prophet Mu\u1e25ammad, one of the prophet\u2019s companions, \nor another important religious figure. When performed, such apostrophizations would \nlikely prompt the performer to gesture physically in the direction of the addressee, \n \n\n71. San\u0101\u02be\u012b, D\u012bv\u0101n-i San\u0101\u02be\u012b, 1008\u20139. This poem is not listed as a qalandariyy\u0101t in Mudarris-i Ra\u017cav\u012b\u2019s edition, \nbut a similar version is listed in the qalandariyy\u0101t section in the KM manuscript: San\u0101\u02be\u012b, Kulliyy\u0101t-i ash\u02bf\u0101r-i \n\u1e24ak\u012bm San\u0101\u02be\u012b Ghaznav\u012b, 575. I have followed the latter version of this poem.", "start_char_idx": 81902, "end_char_idx": 84228, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b869746c-f58c-4319-94fc-3370e8716bbf": {"__data__": {"id_": "b869746c-f58c-4319-94fc-3370e8716bbf", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9b2b24c5-4c6f-44ad-8c3b-0c0e5fa9979f", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "390232291293d49d138546d2e2316f0ced567193c4dc29803139e31c07853993", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "06aa7bca-51be-4307-ad5e-474f8cbe320d", "node_type": "1", "metadata": {}, "hash": "9e2949f20ead85ca6c9ce5e6deaf9182622959bdeb8cd784bc07f214c639e598", "class_name": "RelatedNodeInfo"}}, "text": "I have followed the latter version of this poem. Persian text:\n\n\u0628\u0631\u062f\u06cc\u0645 \u0628\u0627\u0632 \u0627\u0632 \u0645\u0633\u0644\u0645\u0627\u0646\u06cc \u0632\u0647\u06cc \u06a9\u0627\u0641\u0631 \u0628\u0686\u0647       \u06a9\u0631\u062f\u06cc\u0645 \u0628\u0646\u062f\u06cc \u0648 \u0632\u0646\u062f\u0627\u0646\u06cc \u0632\u0647\u06cc \u06a9\u0627\u0641\u0631 \u0628\u0686\u0647\n\u062f\u0631 \u0635\u0641\u0627\u062a \u067e\u0627\u06a9\u0628\u0627\u0632\u0627\u0646 \u062f\u0631 \u0635\u0641 \u0627\u0631\u0628\u0627\u0628 \u0639\u0634\u0642      \u0647\u0631 \u0632\u0645\u0627\u0646\u0645 \u0628\u0627\u0632 \u0628\u0650\u0646\u0634\u0627\u0646\u06cc \u0632\u0647\u06cc \u06a9\u0627\u0641\u0631 \u0628\u0686\u0647\n\u062f\u0631 \u0645\u0633\u0644\u0645\u0627\u0646\u06cc \u0645\u06af\u0631 \u0627\u0632 \u06a9\u0627\u0641\u0631\u06cc \u0628\u0627\u0632 \u0622\u0645\u062f\u06cc       \u062a\u0627 \u0628\u0631\u0627\u0646\u062f\u0627\u0632\u06cc \u0645\u0633\u0644\u0645\u0627\u0646\u06cc \u0632\u0647\u06cc \u06a9\u0627\u0641\u0631 \u0628\u0686\u0647\n\n\u0628\u0627 \u0631\u062e\u06cc \u0686\u0648\u0646 \u0686\u0634\u0645\u0654\u0647 \u062e\u0648\u0631\u0634\u06cc\u062f \u0648 \u0632\u0644\u0641 \u0686\u0648\u0646 \u0635\u0644\u06cc\u0628      \u062a\u0627\u0632\u0647 \u06a9\u0631\u062f\u06cc \u06a9\u06cc\u0634 \u0646\u0635\u0631\u0627\u0646\u06cc \u0632\u0647\u06cc \u06a9\u0627\u0641\u0631 \u0628\u0686\u0647\n\u062f\u0631 \u062e\u0631\u0627\u0628\u0627\u062a \u0642\u0644\u0646\u062f\u0631 \u062f\u0631 \u0635\u0641 \u0645\u06cc \u062e\u0648\u0627\u0631\u06af\u0627\u0646           \u0635\u062f \u0644\u0628\u0627\u0633\u0627\u062a \u0639\u062c\u0628 \u062f\u0627\u0646\u06cc \u0632\u0647\u06cc \u06a9\u0627\u0641\u0631 \u0628\u0686\u0647\n\n\u06cc\u0648\u0633\u0641 \u0639\u0635\u0631\u06cc \u0648 \u0627\u0646\u062f\u0631 \u0632\u06cc\u0631 \u0647\u0631 \u0645\u0648\u0633\u06cc \u062a\u0631\u0627      \u0647\u0633\u062a \u0635\u062f \u06cc\u0639\u0642\u0648\u0628 \u06a9\u0646\u0639\u0627\u0646\u06cc \u0632\u0647\u06cc \u06a9\u0627\u0641\u0631 \u0628\u0686\u0647\nDe Bruijn, in his recent work (\u201cThe Ghazal in Medieval Persian Poetry,\u201d 382\u201383), translates and briefly discusses \na different version of this poem from the edition of San\u0101\u02be\u012b\u2019s ghazals produced by Valentina Zanolla for the Lirica \nPersica project, which he argues contains the \u201cmost reliable texts now available\u201d of San\u0101\u02be\u012b\u2019s poems (p. 370).\n\n72. See footnote 39 above on the elimination of the doubled chih in k\u0101fir-bacha, and see footnote 42 for more \non the age and gender of this \u201cyoung infidel.\u201d\n\n73. For more on the \u201cpoetic refrain\u201d (rad\u012bf) in Persian poetry, see Paul E. Losensky, \u201c\u2018Demand, Ask, Seek\u2019:  \nThe Semantics and Rhetoric of the Rad\u012bf \u1e6calab in the Persian Ghazal,\u201d Turkish Studies Association Bulletin 21 \n(1997): 19\u201340; Franklin D. Lewis, \u201cThe Rise and Fall of a Persian Refrain: The Rad\u012bf \u2018\u0100tash u \u0100b,\u2019\u201d in Reorientations: \nArabic and Persian Poetry, ed. Suzanne Pinckney Stetkevych, 199\u2013226 (Bloomington: Indiana University Press, \n1994).\n\n\n\n22  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nfurther highlighting the gravity of these moments in the poem and the importance of this \nliterary device.74 San\u0101\u02be\u012b\u2019s use of the apostrophe for the lowly \u201cyoung infidel\u201d plays off these \nexpectations. It marks this most socially marginal and despised figure as the poetic axis \nof the poem while simultaneously inverting all of the attendant expectations of a figure \nwho would be extolled in a poem. The return to this device in the rad\u012bf at the end of each \nline mocks it through its repetition to an almost absurd degree: even the most fulsome \npanegyrics do not typically apostrophize their mamd\u016b\u1e25 in every line of the poem!\n\nThe figure of the young infidel dominates the poem in other ways highly reminiscent of \ntraditional mamd\u016b\u1e25s, but in a decidedly antiheroic manner.75 The young infidel is portrayed \nthroughout the poem as the agent whose Herculean deeds animate its entire poetic world \nand whose extraordinary qualities are meant to engender astonishment in the audience. His \nactions are as awe-inspiring as those of the powerful Islamic kings, prophets, and other holy \nfigures in normative forms of panegyric verse, even as they are their diametric opposite \non the scale of social laudability.", "start_char_idx": 84180, "end_char_idx": 86917, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "06aa7bca-51be-4307-ad5e-474f8cbe320d": {"__data__": {"id_": "06aa7bca-51be-4307-ad5e-474f8cbe320d", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b869746c-f58c-4319-94fc-3370e8716bbf", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "41496ddcec6451a62bd688913cb1cde70012f605df9f9fd8653afa8302256130", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ab0ca45b-433d-4c2b-8f4a-f31c029a1a56", "node_type": "1", "metadata": {}, "hash": "c8595863565254ccc54fe49f27ad5d3565fd6c12b4181f256499e8873569ac38", "class_name": "RelatedNodeInfo"}}, "text": "Inverting at the outset the move toward societal or \nspiritual \u201caggregation\u201d (discussed below in connection with \u02bfIr\u0101q\u012b\u2019s poem), the infidel youth \n\u201ccut[s]\u201d San\u0101\u02be\u012b off from the \u201cMuslims,\u201d making him a \u201cprisoner again\u201d in the \u201cdilapidated \nqalandar\u012b winehouse\u201d (khar\u0101b\u0101t-i qalandar) where the \u201clords of love,\u201d \u201c\u2018all-in\u2019 gambling \ntypes,\u201d and \u201cwine drinkers\u201d congregate in their mock court (lines 1\u20132, 5). He does not \nslay the enemies of Islam on the battlefield; he aids them, even if indirectly, by weakening \nIslam and imprisoning its adherents (lines 1, 3\u20134). He does not righteously propagate the \nshar\u012b\u02bfat and the pillars of the faith; he is a playful trickster or \u201cman of wiles\u201d\u2013type character \nwith \u201chundreds of strange disguises\u201d who is hell-bent on the destruction both of San\u0101\u02be\u012b\u2019s \nrespectable (Muslim) character and of the entire normative system of medieval Islamic \nsociety embodied by the opening persona of \u201cSan\u0101\u02be\u012b the Muslim poet\u201d (lines 3, 5). \n\nThe pinnacle of the mock mamd\u016b\u1e25\u2019s treachery occurs, not surprisingly, at the poem\u2019s \ncenter point (lines 3\u20134).76 It features a mock conversion of sorts, in which the young infidel\u2019s \napparent return to the Islamic fold in the first hemistich of line 3 (his \u201cretur[n] from \napostasy to being Muslim\u201d) is revealed in the second hemistich to be nothing more than \nclever subterfuge aimed at \u201cuproot[ing] Islam\u201d itself. This stunning deed is followed in the \nnext line with San\u0101\u02be\u012b\u2019s claim that the youth\u2019s beauty and cross-like tresses are so potently \nintoxicating that they have empowered him to \u201crene[w] the Christian religion\u201d (line 4): \nthey are an antidote to the superficial Islam practiced by most Muslims. By the end of the \npoem, San\u0101\u02be\u012b\u2019s own mock conversion is complete, as he concludes his enumeration of the \n \n\n74. On the importance of gesturing in the performance of Persian poetry, see Lewis, \u201cReading, Writing and \nRecitation,\u201d 99, 109\u201310.\n\n75. Sprachman has pointed to an analogous phenomenon in one of S\u016bzan\u012b\u2019s satirical responses to a poem \nof San\u0101\u02be\u012b in which S\u016bzan\u012b casts his penis as an \u201canti-mamd\u016b\u1e25\u201d (\u201cHajv and Profane Persian,\u201d 590). Similarly, \nMeisami has shown Ab\u016b Nuw\u0101s transforming wine into a mock mamd\u016b\u1e25; see Meisami, Structure and Meaning, \n332. \n\n76. Meisami, in her exhaustive study of structural patterns in Persian and Arabic poetry, has shown that key \nelements of the poem are often placed at its center point (Meisami, Structure and Meaning, 149, 164, 182\u201383, \n185, 191\u201395, 236). \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  23\n\nyoung infidel\u2019s awe-inspiring transgressive feats by again praising his beauty and crowning \nhim the \u201cJoseph of the era\u201d\u2014the carnival king of the medieval Islamic (homoerotic) beauty \ncontest\u2014who is loved by a \u201chundred Jacobs.\u201d77 Whether we read this last line as a kind \nof mock coronation or only as high praise, the radical inversion of the normative Islamic \nsymbolic hierarchy in comparing an \u201cinfidel youth\u201d to an Islamic prophet remains.\n\nThe mock conversion here is violent, even if liberatory and somewhat playful.  \nThe infidel youth is not passively proselytizing for Christianity on a corner in the \nmarketplace\u2014which would be impossible. He is disguising himself as a Muslim in order to \n\u201cuproot\u201d or even \u201coverthrow\u201d Islam (bar-and\u0101z\u012b).", "start_char_idx": 86918, "end_char_idx": 90222, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ab0ca45b-433d-4c2b-8f4a-f31c029a1a56": {"__data__": {"id_": "ab0ca45b-433d-4c2b-8f4a-f31c029a1a56", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "06aa7bca-51be-4307-ad5e-474f8cbe320d", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "bd8b1726d8fd513ed0dcfcf71ba64696230d217991395fb8f1b111f74c7ee66b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4abad914-0140-4000-898d-6aa6811eccb0", "node_type": "1", "metadata": {}, "hash": "0dfe8a81406380653e0e7f6e5c61013af01847a04d6612e97422d332768c3e53", "class_name": "RelatedNodeInfo"}}, "text": "He is physically, or at least metaphorically \n(likely both), invading normative Islamic spaces to gain recruits to his Christian-cum-\ninfidel-cum-qalandar\u012b winehouse rite. This attack should ultimately be understood as \nsalvific in the sense that it is ironically the infidel youth who will bring the poet and the \ntownspeople to \u201ctrue Islam.\u201d But this liberation of the Muslims from their superficial modes \nof piety can also be read in other ways. For example, it is a clear (mystical) inversion of \nroyal panegyrics\u2019 typical kingly prerogative to protect Islamdom and defeat its enemies.  \nBut even more important, I think, is the way the poem plays off and spiritualizes the different \ntypes of \u201craids\u201d seen in \u1e63u\u02bfl\u016bk (\u201cbrigand\u201d), muj\u016bn, and khamriyy\u0101t poetry, which all tend \ntoward the literal brigand, anacreontic, or sexual \u201craiding\u201d models.78 The infidel youth\u2019s \nraid on the Muslims is referenced only allusively in this poem, but the trope is developed \nin far greater, sometimes poem-length, detail in qalandariyy\u0101t poetry of the city disturber  \n(proto-shahr-\u0101sh\u016bb) type.  \n\nThis mock praise poem also shares another important feature with ascetic-homiletic and \ncourtly panegyric poetry: its strong association with a particular physical location in the \nimaginal geography of medieval Islamic poetry. The symbol that is undoubtedly most closely \nassociated with the qalandariyy\u0101t generally is the \u201cdilapidated winehouse\u201d (khar\u0101b\u0101t), which \nin this poem San\u0101\u02be\u012b specifies further as a \u201cdilapidated qalandar\u012b winehouse.\u201d79 Literally, \nthe khar\u0101b\u0101t are \u201cruins\u201d\u2014a word that comes from the same kh\u0101\u02be-r\u0101\u02be-b\u0101\u02be Arabic trilateral \nroot as the word \u201cdestr[uction]\u201d in Suhraward\u012b\u2019s famous characterization of the qalandars \nmentioned in the introduction\u2014but in the poetry of this period the khar\u0101b\u0101t is understood \nto be a place of wine, merriment, and debauchery. Here, being \u201cruined\u201d or \u201cdestroyed\u201d \n(khar\u0101b, met. \u201cdrunk, wasted\u201d) is not an admonition to readers but rather the sine qua non \nof participation in this poetic world. This place of ruin or destruction does not function to \nwarn the reader of the transience of mundane pleasures and glory, as do the lifeless \u201cruins\u201d \nof ascetic-homiletic poetry (such as, most famously, the ruins of ancient Ctesiphon in \n\n77. Joseph is considered both a prophet and a symbol of beauty par excellence in the Islamic tradition.\n78. On the importance of raiding in \u1e63u\u02bfl\u016bk poetry, see Stetkevych, Mute Immortals Speak, 87\u2013157. A few \n\nexamples of sexual violation of the beloved as \u201craiding\u201d in muj\u016bn and khamriyy\u0101t can be found in Kennedy, \nWine Song, 53\u201354; Meisami, Structure and Meaning, 165\u201366.\n\n79. De Bruijn, too, makes this point in his introductory study of San\u0101\u02be\u012b\u2019s qalandariyy\u0101t poetry: de Bruijn, \n\u201cQalandariyy\u0101t in Persian Mystical Poetry,\u201d 79\u201380. Although khar\u0101b\u0101t is typically translated as \u201ctavern,\u201d I have \nopted to translate it as \u201cdilapidated winehouse\u201d in an effort to convey (even if only indirectly) both the image of \na \u201cplace of illicit drink\u201d (i.e., tavern) and the sense of a \u201cruin\u201d (the literal meaning of the term).\n\n\n\n24  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nKh\u0101q\u0101n\u012b\u2019s Mad\u0101\u02bein qa\u1e63\u012bda).80 Rather, in the qalandariyy\u0101t, the khar\u0101b\u0101t is alive with mystical \nmerriment and serves as the center of transgressive activities.", "start_char_idx": 90223, "end_char_idx": 93537, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4abad914-0140-4000-898d-6aa6811eccb0": {"__data__": {"id_": "4abad914-0140-4000-898d-6aa6811eccb0", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ab0ca45b-433d-4c2b-8f4a-f31c029a1a56", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "17528f026604d7e3ed3731e4e4a8d78b22bb1ab8306a21d7c5bf1d1cf9acadaa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "90941bb9-7cf1-407e-abb3-0e36fab16b2d", "node_type": "1", "metadata": {}, "hash": "57a9925913db2384e65c07fd44ad2a7987d5f284fdb0ed4e35ac4dbed19f55a2", "class_name": "RelatedNodeInfo"}}, "text": "Its implied decrepitude\u2014\nwhether architectural, metaphorical, or both\u2014is a reflection of the inner psychological \nstate of its denizens and, if intended literally, an implicit critique of the vaunted palaces and \ngrand architectural wonders that are celebrated, at times at great length, in other genres of \npoetry.81 The \u201chaunters of the khar\u0101b\u0101t\u201d (khar\u0101b\u0101tiyy\u0101n) reject the worldly logic of these \nostentatious earthly structures not because of an ascetic disposition (as in ascetic-homiletic \npoetry, which sees all earthly monuments as transient and as distractions from heaven)  \nbut rather because it is only by psychologically mirroring the destruction of the khar\u0101b\u0101t \nthat they can achieve union with the mock king of the winehouse, the roguish beloved.\n\nThe khar\u0101b\u0101t functions as a mock court of sorts in this poetry, and it is fully equipped \nwith its own courtiers, such as the \u201clords of love\u201d (line 2) and, in many other poems, \ncupbearers (s\u0101q\u012b) and minstrels, and even its own court regalia (\u201cstrange disguises,\u201d  \nline 5).82 In this poem, the infidel ruler of the court has even arrogated to himself the royal \npower to imprison Muslim subjects (line 1) (albeit with love)\u2014a prerogative of kings and an \nexperience that was of such concern to medieval Persian court poets that they developed \nit into its own thematic genre, the \u1e25absiyy\u0101t (prison poetry).83 The Sufi \u201ccarnivalesque \ncourt\u201d is decidedly not the royal court of medieval Islamic societies\u2019 political and religious \nelites that is portrayed in panegyric poetry, nor is it the heavenly court of God as fashioned \nby the ascetic-homiletic poets. It is their inverse. It is positioned outside of medieval \nIslamic society in both a geographical and a moral sense, with its geographic marginality \nin the poetic imagination serving as a spatial reminder of the \u201coutside the bounds\u201d \nnature of the socially and religiously transgressive activities (such as drinking, gambling,  \nand illicit sexual activities) that occur in these houses of ill repute. One wishing to engage \nin such transgressive activities would necessarily need to do so outside of the bounds of the \nestablished social order, which are represented by the city and its institutions of religious \nand political power (e.g., courts, mosques, Sufi lodges). \n\n80. Meisami, \u201cPoetic Microcosms,\u201d 173\u201381.\n81. On poems celebrating the architectural achievements of the political and religious elites and their \n\nrole in promoting a \u201c\u2018monarchitectonics\u2019 of imperial ideology,\u201d see Paul E. Losensky, \u201cThe Palace of Praise \nand the Melons of Time: Descriptive Patterns in \u02bfAbd\u012b Bayk \u0160\u012br\u0101z\u012b\u2019s Garden of Eden,\u201d Eurasian Studies 2 (2003): \n1\u201329; idem, \u201c\u2018The Equal of Heaven\u2019s Vault\u2019: The Design, Ceremony, and Poetry of the \u1e24asan\u0101b\u0101d Bridge,\u201d in \nWriters and Rulers: Perspectives on Their Relationship from Abbasid to Safavid Times, ed. Beatrice Grundler \nand Louise Marlow, 195\u2013215 (Wiesbaden: Reichert, 2004); idem, \u201cCoordinates in Space and Time: Architectural \nChronograms in Safavid Iran,\u201d in New Perspectives on Safavid Iran Empire and Society, ed. Colin P. Mitchell, \n198\u2013219 (New York: Routledge, 2011); idem, \u201c\u2018Square Like a Bubble\u2019: Architecture, Power, and Poetics in Two \nInscriptions by Kalim K\u0101sh\u0101ni,\u201d Journal of Persianate Studies 8 (2015): 42\u201370; Julie Scott Meisami, \u201cPalaces and \nParadise: Palace Description in Medieval Persian Poetry,\u201d in Islamic Art and Architecture, ed. Oleg Grabar and \nCynthia Robinson, 21\u201354 (Princeton, NJ: Markus Wiener, 2001).\n\n82. Although San\u0101\u02be\u012b does not explicitly refer to the winehouse as a court in this poem, he does do so in other \npoems.", "start_char_idx": 93538, "end_char_idx": 97158, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "90941bb9-7cf1-407e-abb3-0e36fab16b2d": {"__data__": {"id_": "90941bb9-7cf1-407e-abb3-0e36fab16b2d", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4abad914-0140-4000-898d-6aa6811eccb0", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "75014aa1629aa65369a474b807f5df2bad1121c241a67dc6939a502a3d0dfe75", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f76824ed-1aea-4f87-8112-465a90216924", "node_type": "1", "metadata": {}, "hash": "5729cc392f19b4161937d31a457c2755c156eabf6ff86f342210a2ae68ceeecf", "class_name": "RelatedNodeInfo"}}, "text": "See, for example, San\u0101\u02be\u012b, D\u012bv\u0101n-i San\u0101\u02be\u012b, 74.\n\n83. On the \u1e25absiyy\u0101t, see Sharma, Persian Poetry at the Indian Frontier, 68\u2013106; Gould, \u201cWearing the Belt of \nOppression.\u201d \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  25\n\nAt all of these levels, this rogue figure poem of San\u0101\u02be\u012b can be read as a mock panegyric. \nSome of the specific image complexes in this poem are unique, but the general carnivalesque \npoetic currents and frameworks from which San\u0101\u02be\u012b draws inspiration produce a predictable\u2014\nthough never boring\u2014pattern of variation on these basic themes in other rogue figure \npoems.84\n\n\u201cWe Are Taking the Road from the Qibla to the Dilapidated Winehouse\u201d: \u02bfA\u1e6d\u1e6d\u0101r\u2019s Rogue Boast \n(Mock Fakhr)\n\n\u02bfA\u1e6d\u1e6d\u0101r is the second major poet who writes in the qalandariyy\u0101t genre. His qalandar\u012b \npoems clearly draw heavily on San\u0101\u02be\u012b\u2019s models, but he also developed the genre in new \nways. His much more extensive development of the rogue figure and rogue boast subgenres \nis the most obvious example, although the issue of \u02bfA\u1e6d\u1e6d\u0101r\u2019s unique contributions to the \nqalandariyy\u0101t genre is obviously more complicated than this and not one that can be dealt \nwith in full here. The following poem is an example of one of \u02bfA\u1e6d\u1e6d\u0101r\u2019s rogue boasts.\n\n1  We are taking the road from the qibla85 to the dilapidated winehouse,\n    then we will do our prayers in the gambling house.\n\n2  Sometimes we cause an uproar from the pain of the dregs;\n    other times we sigh from the pure wine of the winehouse.\n\n3  Since we are not sober for a moment in the hermitage,\n    we will do the work of the winehouse drunk and wasted.\n\n4  O wise elder! Come and see how gentle we are \n    to the youthful libertines just to get some dregs!\n\n5  Those spiritual prattlers are repenting from our dregs\n    while we, without hypocrisy, are repenting from their spiritual conceits!\n\n6  We are not boasting of \u201cgoing all in\u201d and debauchery,86\n    nor claiming any exalted states or stations.\n\n7  Where are all our enlightenment and miracles? \n    For all we desire is enlightenment and miracles.\n\n8  We are dreg-drinkers so we are no longer men of religion.\n    We are rendering infidelity lawful for the people of religion!87\n\n84. For an important discussion on the essential role of variation on a select range of themes, see Keshavarz\u2019s \ndiscussion of the \u201cshifting field of similarities\u201d in Sa\u02bfd\u012b\u2019s poetry in Lyrics of Life: Sa\u02bfdi on Love, Cosmopolitanism \nand Care of the Self (Edinburgh: Edinburgh University Press, 2015), 108\u201335.\n\n85. The qibla is the direction in which Muslims pray. It is determined by the location of the Ka\u02bfba, the holiest \nshrine in Islam, which all Muslims face in prayer.\n\n86. The oldest manuscript (Majlis 2600) reads rind\u012b here instead of mard\u012b; as the former seems to make more \nsense in this context, I have opted for this alternative reading.\n\n87. A textual variant could change the meaning of this line to \u201cwe boast of infidelity to the people of religion.\u201d \n\n\n\n26  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n9  Tell the people to do bad to us! For we\n    do not retaliate against or judge anyone.\n\n10  O S\u0101q\u012b! The people of longing/dregs in this circle are ready!\n      Give them wine, for we are doing the essential work of the wine.\n\n11  We will checkmate the king\u2014supported by one knight\u2014(ref.", "start_char_idx": 97159, "end_char_idx": 100482, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f76824ed-1aea-4f87-8112-465a90216924": {"__data__": {"id_": "f76824ed-1aea-4f87-8112-465a90216924", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "90941bb9-7cf1-407e-abb3-0e36fab16b2d", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "36bc0a092c9d8d1a39aa04fbdd14f16bb5f5c9715540f4604cf6a2c090d94b73", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f0267c72-42f5-4072-b5a3-9da70b5e0a88", "node_type": "1", "metadata": {}, "hash": "9c21b44fee5e9ff484f007d76f7f0347782b9fda76fea4869f3ffaf68f04a2db", "class_name": "RelatedNodeInfo"}}, "text": "11  We will checkmate the king\u2014supported by one knight\u2014(ref. \u201csun\u201d)  \n           on the chess board \n\n      using only your face/rook, without even a single pawn.\n\n12  We are the night riders traversing the desert to the heart\u2019s Ka\u02bfba.\n      We meet and converse with the sh\u0101hids of the soul!88\n\n13  Regarding acquiring learned and rational knowledge, like \u02bfA\u1e6d\u1e6d\u0101r this time\n      we take up the work of the winehouse for a day or two.89\n\nIn this complex tripartite rogue boast (1\u20133, 4\u201312 [4\u20139, 10\u201312], 13), \u02bfA\u1e6d\u1e6d\u0101r constructs a \nvariation on the important qalandariyy\u0101t end rhyme of -\u0101t. The -\u0101t rhyme was a popular \nchoice for qalandar\u012b poets because it rhymes with the Persian word for the qalandars\u2019 lair, \nthe khar\u0101b\u0101t. To this common rhyme, \u02bfA\u1e6d\u1e6d\u0101r adds a twist, appending the poetic refrain \nm\u012b-kun\u012bm (\u201cwe do, we make\u201d). The Persian verb kardan\u2014the base infinitive form of the \npresent form m\u012b-kun\u012bm\u2014is almost always used as the verbal element of a compound verb. \nIts meaning is highly flexible and depends on the word(s) by which it is accompanied for \nmuch of its semantic meaning in different contexts. Its translation, therefore, can differ \nsubstantially from sentence to sentence. However, the shared base meaning of doing or \nmaking something or engaging in some activity remains constant. This action-oriented \nrad\u012bf is particularly apropos for this rogue boast poem since it keeps the reader ineluctably \n \n\nRegardless of the way in which we read this line, the valorization of infidelity (kufr) over (d\u012bn) remains.\n88. The figure of the sh\u0101hid is a beautiful person\u2014typically a young man\u2014used in a Sufi meditative ritual \n\ncalled sh\u0101hid-b\u0101z\u012b in which the Sufi gazes upon the beautiful human form as an earthly embodiment of God\u2019s \nlimitless beauty. See footnote 42 for more on the age and gender of this figure.\n\n89. \u02bfA\u1e6d\u1e6d\u0101r, D\u012bv\u0101n-i \u02bfA\u1e6d\u1e6d\u0101r, 509\u201311.", "start_char_idx": 100422, "end_char_idx": 102285, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f0267c72-42f5-4072-b5a3-9da70b5e0a88": {"__data__": {"id_": "f0267c72-42f5-4072-b5a3-9da70b5e0a88", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f76824ed-1aea-4f87-8112-465a90216924", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "a663f030b1bd8cd55fdb32eb654780eeea0a0effa5f95062e8430d57bb5ee6c3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bedcd3a7-62df-40e3-8019-c882fb2dc685", "node_type": "1", "metadata": {}, "hash": "ab47629797d3118c607c42b6c58405cbe7875ccf4acdafe0cad126595e950193", "class_name": "RelatedNodeInfo"}}, "text": "Persian text: \n\u0645\u0627 \u0631\u0647 \u0632 \u0642\u0628\u0644\u0647 \u0633\u0648\u06cc \u062e\u0631\u0627\u0628\u0627\u062a \u0645\u06cc \u06a9\u0646\u06cc\u0645                 \u067e\u0633 \u062f\u0631 \u0642\u0645\u0627\u0631\u062e\u0627\u0646\u0647 \u0645\u0646\u0627\u062c\u0627\u062a \u0645\u06cc \u06a9\u0646\u06cc\u0645\n\n\u06af\u0627\u0647\u06cc \u0632 \u0635\u0627\u0650\u0641 \u0645\u06cc\u06a9\u062f\u0647 \u064e\u0647\u06cc\u0647\u0627\u062a \u0645\u06cc \u06a9\u0646\u06cc\u0645 \u06af\u0627\u0647\u06cc \u0632 \u062f\u064e\u0631\u062f\u0650 \u062f\u064f\u0631\u062f \u0647\u06cc\u0627\u0647\u0648\u06cc \u0645\u06cc \u0632\u0646\u06cc\u0645   \n\u0645\u0633\u062a \u0648 \u062e\u0631\u0627\u0628 \u06a9\u0627\u0631\u0650 \u062e\u0631\u0627\u0628\u0627\u062a \u0645\u06cc \u06a9\u0646\u06cc\u0645 \u0686\u0648\u0646 \u06cc\u06a9 \u0646\u0641\u0633 \u0628\u0647 \u0635\u0648\u0645\u0639\u0647 \u0647\u0634\u06cc\u0627\u0631 \u0646\u06cc\u0633\u062a\u06cc\u0645   \n\u0627\u0632 \u0628\u0647\u0631 \u062f\u0631\u062f\u06cc\u06cc \u0686\u0647 \u064f\u0645\u0631\u0627\u0639\u0627\u062a \u0645\u06cc \u06a9\u0646\u06cc\u0645 \u067e\u06cc\u0631\u0627 \u0628\u06cc\u0627 \u0628\u0628\u06cc\u0646 \u06a9\u0647 \u062c\u0648\u0627\u0646\u0627\u0646\u0650 \u0631\u0646\u062f \u0631\u0627   \n\n\u0645\u0627 \u0628\u06cc \u0646\u0641\u0627\u0642 \u062a\u0648\u0628\u0647 \u0632 \u0637\u0627\u0645\u0627\u062a \u0645\u06cc \u06a9\u0646\u06cc\u0645 \u0637\u0627\u0645\u0627\u062a\u06cc\u0627\u0646 \u0632 \u062f\u064f\u0631\u062f\u06cc\u0650 \u0645\u0627 \u062a\u0648\u0628\u0647 \u0645\u06cc \u06a9\u0646\u0646\u062f   \n\u0646\u0647 \u0627\u0644\u0641\u0650 \u067e\u0627\u06a9 \u0628\u0627\u0632\u06cc \u0648 \u0631\u0646\u062f\u06cc \u0647\u0645\u06cc \u0632\u0646\u06cc\u0645                 \u0646\u0647 \u062f\u0639\u0648\u0650\u06cc \u0645\u0642\u0627\u0645 \u0648 \u0645\u0642\u0627\u0645\u0627\u062a \u0645\u06cc \u06a9\u0646\u06cc\u0645\n\n\u0628\u0631 \u0622\u0631\u0632\u0648\u06cc \u06a9\u0634\u0641 \u0648 \u06a9\u0631\u0627\u0645\u0627\u062a \u0645\u06cc \u06a9\u0646\u06cc\u0645 \u0645\u0627 \u0631\u0627 \u06a9\u062c\u0627\u0633\u062a \u06a9\u0634\u0641 \u0648 \u06a9\u0631\u0627\u0645\u0627\u062a \u06a9\u06cc\u0646 \u0647\u0645\u0647   \n\u0628\u0631 \u0627\u0647\u0644 \u062f\u06cc\u0646 \u0628\u0647 \u06a9\u0641\u0631 \u0645\u0628\u0627\u062d\u0627\u062a \u0645\u06cc \u06a9\u0646\u06cc\u0645 \u062f\u064f\u0631\u062f\u06cc \u06a9\u0634\u06cc\u0645 \u0648 \u062a\u0627 \u0628\u0646\u0628\u0627\u0634\u06cc\u0645 \u0645\u0631\u062f \u062f\u06cc\u0646   \n\u06af\u0648 \u0628\u062f \u06a9\u0646\u06cc\u062f \u062f\u0631 \u062d\u0642\u0650 \u0645\u0627 \u064e\u062e\u0644\u0642 \u0632\u0627\u0646\u06a9\u0647 \u0645\u0627                 \u0628\u0627 \u06a9\u0633 \u0646\u0647 \u062f\u0627\u0648\u0631\u06cc \u0646\u0647 \u0645\u06a9\u0627\u0641\u0627\u062a \u0645\u06cc \u06a9\u0646\u06cc\u0645\n\u0627\u06cc \u0633\u0627\u0642\u06cc \u0627\u0647\u0644 \u062f\u0631\u062f \u062f\u0631\u06cc\u0646 \u062d\u0644\u0642\u0647 \u062d\u0627\u0636\u0631\u0646\u062f                 \u0645\u06cc \u062f\u0647 \u06a9\u0647 \u06a9\u0627\u0631 \u0645\u06cc \u0628\u0647 \u0645\u0647\u0645\u0627\u062a \u0645\u06cc \u06a9\u0646\u06cc\u0645\n\u0633\u0644\u0637\u0627\u0646\u0650 \u06cc\u06a9 \u0633\u0648\u0627\u0631\u0654\u0647 \u0646\u064e\u0637\u0639\u0650 \u062f\u0648 \u0631\u0646\u06af \u0631\u0627                 \u0628\u06cc \u06cc\u06a9 \u067e\u06cc\u0627\u062f\u0647 \u0628\u0631 \u0631\u062e \u062a\u0648 \u0645\u0627\u062a \u0645\u06cc \u06a9\u0646\u06cc\u0645\n\n\u0645\u0627 \u0634\u0628 \u0631\u0648\u0627\u0646\u0650 \u0628\u0627\u062f\u06cc\u0654\u0647 \u06a9\u0639\u0628\u0654\u0647 \u062f\u0644\u06cc\u0645                  \u0628\u0627 \u0634\u0627\u0647\u062f\u0627\u0650\u0646 \u0631\u0648\u062d \u0645\u0627\u0644\u0642\u0627\u062a \u0645\u06cc \u06a9\u0646\u06cc\u0645\n\u0647\u0645 \u06cc\u06a9 \u062f\u0648 \u0631\u0648\u0632 \u06a9\u0627\u0650\u0631 \u062e\u0631\u0627\u0628\u0627\u062a \u0645\u06cc \u06a9\u0646\u06cc\u0645 \u062f\u0631 \u06a9\u0633\u0628\u0650 \u0639\u0644\u0645 \u0648 \u0639\u0642\u0644 \u0686\u0648 \u0639\u0637\u0627\u0631 \u0627\u06cc\u0646 \u0632\u0645\u0627\u0646  \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  27\n\nfocused throughout on the actions and feats for which \u02bfA\u1e6d\u1e6d\u0101r is praising himself and his \nfellow \u201cnight riders traversing the desert to the heart\u2019s Ka\u02bfba\u201d (line 12).\n\n\u201cBoast\u201d or \u201cself-praise\u201d poetry (fakhr) has a long tradition in Persian and Arabic, with \nwhich poets such as San\u0101\u02be\u012b, \u02bfA\u1e6d\u1e6d\u0101r, and \u02bfIr\u0101q\u012b would have been deeply familiar. Numerous \nexamples of pre-Islamic fakhr poetry have survived (although how truly \u201cpre-Islamic\u201d they \nall are is a debate for elsewhere), and it remained a fixture of Islamic Persian and Arabic \npoetics, too. Poets commonly include fakhr sections in polythematic poems that proclaim \ntheir unparalleled poetic skills, intellectual stature, or moral probity. Such boasts could \nmove from the personal to the social register as well, becoming a poetic statement of a \nlarger group\u2019s values, memorialization of its achievements, and assertion of its strength and \nunity.90 \n\nIn \u02bfA\u1e6d\u1e6d\u0101r\u2019s poem, and in qalandar\u012b poetry more generally, the traditional \u201cboast\u201d is \nnot eliminated but transformed.", "start_char_idx": 102286, "end_char_idx": 104365, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bedcd3a7-62df-40e3-8019-c882fb2dc685": {"__data__": {"id_": "bedcd3a7-62df-40e3-8019-c882fb2dc685", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f0267c72-42f5-4072-b5a3-9da70b5e0a88", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "376c4f959be6aff1523e0bec146bba502e3bb6ad8f900d47d1a839ea33aad3b6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9ab5922d-6d3b-46aa-b2d0-e35502da018a", "node_type": "1", "metadata": {}, "hash": "0dc4d808849d1fa890799a3902301c15db3f588b813606529f0f6c69a8ea5830", "class_name": "RelatedNodeInfo"}}, "text": "It is more akin to the mock fakhr of the khamriyy\u0101t, \nhazliyy\u0101t, or \u1e63u\u02bfl\u016bk poetry in which the poet celebrates his rejection of social institutions \nand norms and the heterotopic countersites and individuals who inspire the Sufi carnival.91 \nThe qalandar\u012b poet, however, is not only antisocial. He is also a \u201cself-deprecator\u201d (kam-\nzan), as both San\u0101\u02be\u012b and \u02bfA\u1e6d\u1e6d\u0101r term it in several other poems.92 His boast is equal parts \nantisocial and anti-self\u2014and at a deeper level, statements of the former type also serve the \nlatter purpose since society and its structures are in a sense projections and outgrowths of \nthe individual self and its illusion of separateness from Ultimate Reality/God. In a direct \naffront to the foundational logic of traditional fakhr, the qalandariyy\u0101t\u2019s mock fakhr can be \nunderstood as a poetic performance of the destruction of the self, a performative assertion \nthat there ultimately is no self to praise or reintegrate (a point I will return to below): all is \nGod, the beloved.\n\n\u02bfA\u1e6d\u1e6d\u0101r\u2019s assertion in line 6 (the center of the poem) that \u201c[w]e are not boasting of \u2018going \nall in\u2019 and debauchery / nor claiming any exalted states or stations\u201d seems to be an indirect \nacknowledgment that this poem is a boast of a certain sort or at least could be interpreted \nthat way. Notwithstanding \u02bfA\u1e6d\u1e6d\u0101r\u2019s claim, the very act of disassociating one category from \nanother highlights the subterranean connections between them. The tension contained in \nthis disavowal is noteworthy because it embodies the Janus-faced nature of countergenre \npoetics: one face must always look back to the poetics that it parodies even as it rejects \nand inverts it. The qalandar\u012b poet does not want to \u201cboast\u201d even though he undeniably \ndoes boast of his \u201cblame-seeking\u201d (mal\u0101mat\u012b) behaviors.93 But poetic boasts of a political or \n\n90. For a few examples of fakhr in different types of Arabic and Persian poetry, see Stetkevych, Mute \nImmortals Speak, 33\u201342, 274\u201383; Meisami, Structure and Meaning, 201\u20133.\n\n91. On the rejection of traditional fakhr or use of mock fakhr in \u1e63u\u02bfl\u016bk, khamriyy\u0101t, and hazliyy\u0101t, see \nStetkevych, Mute Immortals Speak, 87\u2013157; Meisami, Structure and Meaning, 167, 219\u201320; Kennedy, Wine Song, \n53\u201354, 56.\n\n92. See San\u0101\u02be\u012b, D\u012bv\u0101n-i San\u0101\u02be\u012b, 311\u201312, 337\u201338; \u02bfA\u1e6d\u1e6d\u0101r, D\u012bv\u0101n-i \u02bfA\u1e6d\u1e6d\u0101r, 200\u2013201, 361, 506\u20137.\n93. The term used for \u201cblame\u201d here, mal\u0101mat, is important because many scholars maintain that qalandar\u012b \n\npoetry was a poetic outgrowth of an early Islamic spiritual movement called the mal\u0101mat\u012b (blame-seekers). See \nthe studies cited in footnote 2. \u1e62u\u02bfl\u016bk poets also portray themselves at times as targets of social opprobrium \n(Stetkevych, Mute Immortals Speak, 117\u201318). \n\n\n\n28  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nspiritual nature are associated with courtly panegyric poets and, especially in the mind of \nthe qalandar\u012b poets, with their archnemeses, the \u201cascetics\u201d (sing. z\u0101hid). As \u02bfIr\u0101q\u012b says in \nline 8 of his poem below, \u201cPour me wine!", "start_char_idx": 104366, "end_char_idx": 107360, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9ab5922d-6d3b-46aa-b2d0-e35502da018a": {"__data__": {"id_": "9ab5922d-6d3b-46aa-b2d0-e35502da018a", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bedcd3a7-62df-40e3-8019-c882fb2dc685", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "3989b6e84a1b0e81bfc333bb0ddcb9bd5b7f70442df5cf2523d792fa06ba9a78", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2021715b-6140-4536-8a6d-8f13b40ce12c", "node_type": "1", "metadata": {}, "hash": "75e418054daacd25dea3cc65dbdf062a40f91a354cbc271f6a33d4666509e6bb", "class_name": "RelatedNodeInfo"}}, "text": "For I have repented from asceticism / because I \nsaw nothing from ascetics except boasting and ostentation.\u201d94 The qalandar\u012b poet, therefore, \nmust mock the fakhr in terms that will alert the audience to the intended genre of parody \nwhile also radically inverting its horizon of expectations. This is the delicate dance of \u201crogue \nboasts\u201d or, as the qalandar\u012b poet would likely prefer to call it, self-deprecation (kam-zan\u012b).\n\nOne of the most common ways in which rogue boast poems establish their connection \nto the larger fakhr tradition is through their sustained focus throughout the poem on \nthe poetic \u201cI\u201d or \u201cwe\u201d and their self-proclamation of their (un)praiseworthy acts and \ncharacteristics. Although not all or even necessarily the majority of poetic boasts follow \nthis pattern, many do employ the first-person plural pronoun to boast of the exceptional \nqualities and achievements of their \u201ctribe\u201d or societal group.95 The nature of the boasts \nin all of these poems differs substantially, but their shared poetic script of extended self-\nglorification/denigration by the poetic persona gives the reader an immediate sense that \nthey are drawing from a shared repository of models and that their affinities are intended, \neven if only for parodic effect. In the multidimensional space of the Persian genre system, \nsuch poems would gravitate toward one another on this axis at least, stretching their \nprimary generic fields in new directions through their deliberate and simultaneous adoption \nand transformation of fakhr poetry\u2019s vast historical repertoire.\n\nIn \u02bfA\u1e6d\u1e6d\u0101r\u2019s poem specifically, self-glorification takes a number of interesting forms\u2014some \nalready familiar, others novel variations. The opening boast can be read as a mock ra\u1e25\u012bl \n(journey passage), a parodic response to the traditional ra\u1e25\u012bl that shows similarities with \nthe refiguring of the journey passage in khamriyy\u0101t and \u1e63u\u02bfl\u016bk poetry.96 \u02bfA\u1e6d\u1e6d\u0101r proudly \nproclaims that the journey of the poetic \u201cwe\u201d\u2014i.e., \u02bfA\u1e6d\u1e6d\u0101r and his fellow \u201cnight riders \ntraversing the desert to the heart\u2019s Ka\u02bfba\u201d (line 12)\u2014 is not to the powerful court of a \nmamd\u016b\u1e25, to God\u2019s heavenly court, or to a holy sanctuary on earth (e.g., the Ka\u02bfba) but rather \nto the \u201cdilapidated winehouse\u201d (khar\u0101b\u0101t): the carnivalesque court of the cupbearer (s\u0101q\u012b, \nline 10) and the wise elder (p\u012br, who is often portrayed as a \u201cMagian\u201d; line 4) discussed \npreviously. In this qalandar\u012b court, they cavort with courtiers who are the most marginal \n \n\n94. \u02bfIr\u0101q\u012b, Kulliyy\u0101t-i Fakhr al-D\u012bn \u02bfIr\u0101q\u012b, 108\u20139. \u02bfA\u1e6d\u1e6d\u0101r expresses a similarly negative view of boasting in a \nself-critical signature verse of another of his qalandariyy\u0101t: \u02bfA\u1e6d\u1e6d\u0101r, D\u012bv\u0101n-i \u02bfA\u1e6d\u1e6d\u0101r, 392\u201393. Note, however, that \nShaf\u012b\u02bf\u012b-Kadkan\u012b doubts the attribution of this poem to \u02bfA\u1e6d\u1e6d\u0101r (Shaf\u012b\u02bf\u012b-Kadkan\u012b, Qalandariyya dar t\u0101r\u012bkh, 313).\n\n95. See, in particular, the examples of the \u201cstereotyped tribal fakhr genre\u201d excerpted in Peter Webb, \u201cPoetry \nand the Early Islamic Historical Tradition: Poetry and Narratives of the Battle of \u1e62iff\u012bn,\u201d in Warfare and Poetry \nin the Middle East, ed. Hugh Kennedy, 119\u201348 (New York: I. B. Tauris, 2013), 135, and the fakhr as \u201cexpression \nof rebellious individualism\u201d in Abdullah El Tayib, \u201cPre-Islamic Poetry,\u201d in Arabic Literature to the End of the \nUmayyad Period, ed.", "start_char_idx": 107361, "end_char_idx": 110661, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2021715b-6140-4536-8a6d-8f13b40ce12c": {"__data__": {"id_": "2021715b-6140-4536-8a6d-8f13b40ce12c", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9ab5922d-6d3b-46aa-b2d0-e35502da018a", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "a0b3b143203c603283aadc08d4a3d8c3965a0476032ce9131c6fd8f73796142d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "75cf8f26-49d2-4019-bc75-468484e23696", "node_type": "1", "metadata": {}, "hash": "f3d201e14c53fa774a8f8c6cb5d897d617f975c15a0f950afb139554b2d7dd4e", "class_name": "RelatedNodeInfo"}}, "text": "A. F. L. Beeston et al., 27\u2013113 (Cambridge: Cambridge University Press, 1983), 82\u201383 (on \nfakhr more broadly, see 81\u201385). Meisami also discusses an example of mock fakhr in a hazliyya of S\u016bzan\u012b in \nwhich the poet \u201cenumerates his sins\u201d in an analogous way (Structure and Meaning, 219).\n\n96. See also the examples of mock ra\u1e25\u012bl in khamriyy\u0101t and the reformulation of the traditional ra\u1e25\u012bl in \u1e63u\u02bfl\u016bk \npoetry in Kennedy, Wine Song, 39\u201341, 44\u201345, 54\u201356; Meisami, Structure and Meaning, 35, 100, 162; Stetkevych, \nMute Immortals Speak, 87\u2013157.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  29\n\nof social and religious actors (libertines/rind, line 4) and perform their prayers not in \nmosques but rather in illicit houses of wine and gambling (line 1). \u02bfA\u1e6d\u1e6d\u0101r represents this \nantithesis strikingly in the opening lines of the poem, where he portrays himself and his \nmerry band turning away from the qibla to journey instead to the khar\u0101b\u0101t, which is the \nqibla and holy sanctuary of the qalandars. The poem\u2019s focus in both its opening and closing \nsections on the opposition between the road to the winehouse and the qibla (line 1) and the \nimplied contrast between the \u201cheart\u2019s Ka\u02bfba\u201d and the physical Ka\u02bfba (line 12) establishes the \ninversion of the prayer direction or mock-Ka\u02bfba motif as one of the foundational elements \nof this poem.97\n\n\u02bfA\u1e6d\u1e6d\u0101r then transitions to exploring the theme of drunkenness, telling us that sometimes \nthe agent of intoxication (wine) produces an \u201cuproar\u201d or \u201cclamor\u201d (hay\u0101h\u016b), other times \n\u201csighs\u201d (line 2). This state of affective disruption is, as he insists in the third line, the \npermanent state of those who have chosen the way of the winehouse (may-kadah) or \n(Christian) hermitage (\u1e63awma\u02bfa).98 One is never \u201csober\u201d in these places, as the preacher/\nascetic (v\u0101\u02bfi\u1e93/z\u0101hid) poet of ascetic-homiletic poetry implores his readers to be, and one \nis not a true \u201crogue\u201d unless one is constantly engaged in the antiheroic pursuit of wine, \ndrunkenness, and social disruption. This obsessive and incessant celebration of drunkenness \nand depravity in the winehouse represents, as others have argued in the context of Arabic \nwine poetry (khamriyy\u0101t), a type of mock heroism that parodies the grand heroic deeds and \nattributes of the courtly panegyric\u2019s mamd\u016b\u1e25.99\n\nApostrophizing the wise, non-Islamic master of the khar\u0101b\u0101t and drawing his attention \nto their favorable treatment of the young men of the winehouse (line 4), \u02bfA\u1e6d\u1e6d\u0101r returns to \ndeveloping the opposition between the khar\u0101b\u0101tiyy\u0101n and their nemeses, the \u1e6d\u0101m\u0101tiyy\u0101n \n(\u201cspiritual prattlers,\u201d figures associated, or at least allied, with the ascetic-homiletic poet \nin the conceptual universe of the qalandariyy\u0101t; line 5).100 He tells us in the first hemistich \nthat the \u1e6d\u0101m\u0101tiyy\u0101n are busy repenting of their sins (in this case, drinking), but in the \nsecond hemistich he inverts the image, triumphantly announcing that the khar\u0101b\u0101tiyy\u0101n \nare joining them in repenting, but only in \u201crepenting\u201d from spiritual conceits (\u1e6d\u0101m\u0101t).  \n\n97.", "start_char_idx": 110662, "end_char_idx": 113713, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "75cf8f26-49d2-4019-bc75-468484e23696": {"__data__": {"id_": "75cf8f26-49d2-4019-bc75-468484e23696", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2021715b-6140-4536-8a6d-8f13b40ce12c", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "d5733f3e46232536200ef586b2a1af3346cc37ccbae184582e0937dba5d6b12b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3f9b5232-63c8-4116-8bc6-dcc7d44c98c9", "node_type": "1", "metadata": {}, "hash": "ee20488309fabea7335a0a465b3d9c9f82d887bdf060ca72236473bae2ab22da", "class_name": "RelatedNodeInfo"}}, "text": "97. Poetic \u201cclosure,\u201d to adopt Meisami\u2019s terminology, occurs in line 12 before the poetic \u201ccap\u201d\u2014in this poem, \nthe takhallus, or signature verse. Meisami uses the term \u201ccap\u201d to refer to concluding verses that mark a shift \nin focus or theme, including transitions to signature verses, supplications (du\u02bf\u0101), self-reflection, summative \nstatements, admonition, or mock ra\u1e25\u012bl (as seen in the example of \u02bfIr\u0101q\u012b\u2019s poem below). They can sometimes \nappear disjunctive with the rest of the poem. See Meisami, Structure and Meaning, 109, 118\u201320, 122.\n\n98. In this poem and many other qalandariyy\u0101t poems the \u201chermitage\u201d (\u1e63awma\u02bfa) is to be understood as a \nChristian hermitage to which Muslims would go to drink illicit wine. In other poems, however, it seems to be \nassociated with the religious centers of Muslim ascetics (z\u0101hid) and/or hypocritical Sufis (as Lewis points out \nwith regard to \u1e24\u0101fi\u1e93\u2019s poetry), who are the antithesis of the qalandar and other antinomian figures associated \nwith the winehouse. See Franklin D. Lewis, \u201cHafez VIII: Hafez and Rendi,\u201d Encyclopaedia Iranica, ed. Ehsan \nYarshater, 2002, updated 2012, https://iranicaonline.org/articles/hafez-viii.\n\n99. Hamori, On the Art of Medieval Arabic Literature, 3\u201377; Meisami, Structure and Meaning, 35\u201338, 40, 164; \nNoorani, \u201cHeterotopia and the Wine Poem.\u201d\n\n100.  \u1e6c\u0101m\u0101t (spiritual conceits) are associated with the figure of the traditional\u2014and in the mind of the \nqalandar\u012b poet, hypocritical\u2014Sufi in qalandariyy\u0101t poetry. For more on the term \u1e6d\u0101m\u0101t, see Shaf\u012b\u02bf\u012b-Kadkan\u012b, \nQalandariyya dar T\u0101r\u012bkh, 287\u201393.\n\n\n\n30  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe mock-repentance motif illustrated here is another one of the mainstays of qalandariyy\u0101t \npoetry, and it highlights the antithetical relationship between the poetic worlds of ascetic-\nhomiletic and qalandar\u012b poetry. \n\nThe refusal of the \u201chaunters of the winehouse\u201d to repent and cease tippling their illicit \nwine is by no means their worst sin. They seek the inversion of the entire moral order of the \nexisting world: wine has led them to renounce religion entirely and make \u201cinfidelity\u201d (kufr) \nlawful for the \u201cpeople of religion\u201d (line 8). The motif of the abrogation of the moral order \noccurs in a number of ways in qalandariyy\u0101t poetry. Oftentimes it is expressed as the poet\u2019s \nhaving been \u201cliberated\u201d from or \u201crise[n] above good name and shame.\u201d Other times, as we \nsee in this poem and the previous poem by San\u0101\u02be\u012b, kufr and other religions are celebrated \nas superior to Islam. Those who follow the path to the winehouse must not only reject the \nnormative religion (\u012bm\u0101n, d\u012bn, and shar\u012b\u02bfat) of ascetic-homiletic and panegyric poetry but \nalso be willing to extol the virtues of non-Islamic religious traditions and even profess \ninfidelity or apostasy. The radically transgressive nature of these claims is astonishing if \ntaken at face value. In the view of some medieval Islamic legal scholars, such statements \ncould constitute apostasy (ridda), one of the most serious crimes in medieval Islamic society, \nwhich was punishable by death.", "start_char_idx": 113710, "end_char_idx": 116796, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3f9b5232-63c8-4116-8bc6-dcc7d44c98c9": {"__data__": {"id_": "3f9b5232-63c8-4116-8bc6-dcc7d44c98c9", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "75cf8f26-49d2-4019-bc75-468484e23696", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "e0a6458e3030f315ad4ceb112c5dc686802c7e32613aa13db32b5b69ae0ed194", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fcfa5f5c-d6d8-4c14-a7b1-eaf007449f85", "node_type": "1", "metadata": {}, "hash": "796e4324ebb68377406aa081331482903e89d6cbba968f0edbcb2367f55bf418", "class_name": "RelatedNodeInfo"}}, "text": "While we should not read \u02bfA\u1e6d\u1e6d\u0101r\u2019s or other qalandar\u012b poets\u2019 \ncelebration of infidelity (or any of the qalandariyy\u0101t\u2019s other antinomian acts) literally, \nneither should we reduce it to some purely esoteric symbol that is completely divorced \nfrom the term\u2019s highly charged and distinctly negative valuation in different modes of \nreligious and political discourse. The poetic potency of kufr and related carnivalesque \nmotifs in qalandar\u012b poetry is predicated on the radical transgressivity associated with these \nterms and images in the reader\u2019s mind.\n\nThe poem articulates the opposition between the established social and religious order \nand the carnivalesque poetic world of the qalandariyy\u0101t in other ways as well. In line \n9, \u02bfA\u1e6d\u1e6d\u0101r orders \u201cthe people\u201d to \u201cdo bad\u201d to him and his folk, for they do not \u201cjudge\u201d or \n\u201cretaliate against\u201d anyone. The poet\u2019s profession of extralegality situates the khar\u0101b\u0101tiyy\u0101n \nand their winehouse outside normative legal and religious frameworks. Whereas these \nregimes regulate behavior and render judgment on its (im)permissibility, the qalandar\u012b poet \nencourages his readers to be free of these binds. \n\n\u02bfA\u1e6d\u1e6d\u0101r then returns to the themes of wine, beautiful youths, and mock ra\u1e25\u012bl (lines 10\u201312). \nApostrophizing the cupbearer (s\u0101q\u012b) and ordering wine for the novices of the winehouse \n(line 10), he praises the cupbearer\u2019s beautiful face (rukh) in a complex chess metaphor \nthat also functions as a boast. This line\u2019s imagery is richer in Persian than it appears in the \nEnglish translation because \u02bfA\u1e6d\u1e6d\u0101r is punning on the names for the two key figures in this \nline. Rukh means \u201crook\u201d in the context of chess, and sul\u1e6d\u0101n-i yik sav\u0101rih can also be read as \na reference to the sun. Therefore, the boast here operates on two levels: (1) the poetic \u201cwe\u201d \nof the poem uses the cupbearer\u2019s beautiful face to achieve the seemingly impossible task of \ncheckmating the sun, and (2) they use a rook, without even a supporting pawn, to check the \nchessboard\u2019s king, who also has the aid of a knight.101\n\n101. As an anonymous reviewer of this article pointed out, it is quite difficult to checkmate an opponent \nwhen all you have left is a rook. I am indebted to this reviewer for pointing out the incredible complexity of the \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  31\n\nThe main section of the poem ends with a striking image that brings us back to the \nopening line. \u02bfA\u1e6d\u1e6d\u0101r announces that \u201cwe\u201d\u2014the collective poetic persona that took the \npath from the qibla to the dilapidated winehouse in the first hemistich of the poem\u2014 \n\u201care the night riders traversing the desert to the heart\u2019s Ka\u02bfba. / We meet and converse \nwith the sh\u0101hids of the soul!\u201d The image he crafts in this mock ra\u1e25\u012bl of his roguish brethren \nas carnivalesque pilgrims crossing the desert to the winehouse is undoubtedly an ironic \ngesture toward the classical ra\u1e25\u012bl through the desert. But there is also an emotive energy to \nthe line that makes it feel like a rallying cry for the khar\u0101b\u0101tiyy\u0101n, announcing that rather \nthan return to society, they will remain forever liminal (a point I return to below). \n\nIndeed, the poem as a whole reads as a map of their poetic world. After it describes \nturning away from the qibla and heading toward the dilapidated winehouse in the mock \nra\u1e25\u012bl of the opening lines, the intervening lines (lines 2\u201311) elaborate the poetic world of \nthe khar\u0101b\u0101t (its dramatis personae, carnivalesque ethos, rituals, etc.)", "start_char_idx": 116797, "end_char_idx": 120277, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fcfa5f5c-d6d8-4c14-a7b1-eaf007449f85": {"__data__": {"id_": "fcfa5f5c-d6d8-4c14-a7b1-eaf007449f85", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3f9b5232-63c8-4116-8bc6-dcc7d44c98c9", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "077f135627460f040fff2d6e172a69a6420d8b9ed0d406e033a4431152d3f841", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "21b81953-b602-40bd-805b-fc349f66595c", "node_type": "1", "metadata": {}, "hash": "9545f65b5b64f7a0f923f46a487bdb971ea79cbab5c21c3cc812cd5c4e481adc", "class_name": "RelatedNodeInfo"}}, "text": "before returning to \nthe mock ra\u1e25\u012bl as \u02bfA\u1e6d\u1e6d\u0101r identifies his motley crew as the \u201cnight riders\u201d102 who are headed \nto the \u201cheart\u2019s Ka\u02bfba\u201d to meet with the \u201csh\u0101hids of the heart.\u201d As he implies in the opening \nhemistich (but makes explicit only in line 12), the dilapidated winehouse is the Ka\u02bfba of \nthe qalandariyy\u0101t. This Ka\u02bfba of the heart is not the qibla or the place of pilgrimage for \noutwardly pious Muslims with their prayer beads, prayer rugs,103 and spiritual conceits \n(\u1e6d\u0101m\u0101t). Rather, it is a mock Ka\u02bfba, a khar\u0101b\u0101t whose pilgrims are social outcasts who \ncelebrate their mock \u1e25ajj (pilgrimage) with wine, drunkenness, gambling, games, and \nbeautiful youths. This is a carnivalesque Ka\u02bfba that is simultaneously the qalandar\u012b poet\u2019s \nqibla, holiest sanctuary, and court of disrepute. \n\nThe poem then concludes with a self-deprecating signature verse that again reinforces \nthe essential dichotomy between the world of the winehouse and the rest of the world \nand centers the poem on the primary target of mock fakhr: \u02bfA\u1e6d\u1e6d\u0101r.104 Rejecting the socially \npraiseworthy act of \u201cacquiring learned (\u02bfilm) and rational (\u02bfaql) knowledge,\u201d the poetic \n\u201cwe\u201d happily confess to \u201clike \u02bfA\u1e6d\u1e6d\u0101r this time / take up the work of the winehouse.\u201d There is \nan implied contrast here between the antiheroic and unglorified \u201cwork of the winehouse/\nwine\u201d (referenced in lines 3, 10, and 13) and the \u201cwork\u201d of other sites of poetic activity\u2014\nnamely, royal courts, mosques/religious centers, and, in a metaphoric sense, God\u2019s heavenly \ncourt. Readers are left with a choice between these worlds. They can take the road to the \nqibla or to the royal courts or they can take \u201cthe road from the qibla toward the dilapidated \nwinehouse\u201d and the \u201cgambling house\u201d (line 1). But this decision is not just a religious \nor ideological one. It is a poetic one as well. Taking the road to the qalandar\u2019s khar\u0101b\u0101t \nentails not just abandoning the symbols, poetics, and genres of ascetic-homiletic and royal \n\nimagery in this line and the fact that an important part of its boast lies in the pun described above. \n102. The Persian word here, shab-raw, can also be read in a negative sense as \u201cthief.\u201d However, I think that \n\nin this context it may be better read as \u201cnight goer\u201d or \u201cnight rider.\u201d\n103. Although these images are not included in the poem, the prayer beads (tasb\u012b\u1e25) and prayer carpet (sajj\u0101da) \n\nof pious Muslims are likewise standard symbols of normative religion that the persona of the qalandariyy\u0101t \nrejects.\n\n104. For the role and importance of the signature verse in Persian poetry, see Paul E. Losensky, \u201cLinguistic \nand Rhetorical Aspects of the Signature Verse (Takhallus) in the Persian Ghazal,\u201d Edebiy\u00e2t 8 (1998): 239\u201371.\n\n\n\n32  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\npanegyric poetry but rather, as \u02bfA\u1e6d\u1e6d\u0101r does here, inverting and reimagining them. He does \nnot jettison the poetic mainstays of the ra\u1e25\u012bl, the Ka\u02bfba, the qibla, apostrophe, the court,  \nor fakhr. He parodies them by selectively skewing their principal features to such an extent \nthat their original uses are inverted even as they remain recognizable to a knowledgeable \nreader/audience member.\n\n\u201cO Young Man!", "start_char_idx": 120278, "end_char_idx": 123469, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "21b81953-b602-40bd-805b-fc349f66595c": {"__data__": {"id_": "21b81953-b602-40bd-805b-fc349f66595c", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fcfa5f5c-d6d8-4c14-a7b1-eaf007449f85", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "b53ee9805347e730fe7c5a52112ef17c6976a57a867e5978b23ebcbeaf22742f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "67727e3e-21bc-4aa4-a042-0fc9716e28c8", "node_type": "1", "metadata": {}, "hash": "a058ec285510a98f75fa1d978ed4a1dbea9dbae5f73d17bb28cab3ac3e67766b", "class_name": "RelatedNodeInfo"}}, "text": "\u201cO Young Man! Give Me Some Magian Wine\u201d: \u02bfIr\u0101q\u012b\u2019s Rogue Address Poem \n\nThe final poem that I will discuss is from the d\u012bv\u0101n of \u02bfIr\u0101q\u012b. Although chronologically \nhe comes later than San\u0101\u02be\u012b and \u02bfA\u1e6d\u1e6d\u0101r, he is often thought of as the consummate qalandar\u012b \npoet because of the elaborate\u2014though likely fictional\u2014story in his hagiography of his \nconversion to the qalandar\u012b way at the hands of a beautiful young qalandar.105 The following \npoem, which is similar to the poem that \u02bfIr\u0101q\u012b purportedly recites to this young man (pisar) \nas he joins the wandering qalandars, is an example of a \u201crogue address\u201d poem:106 \n\n1  O young man (pisar\u0101)! Give me some Magian wine if you are our companion\n    for we are no longer fixed on the path of asceticism and piety.\n\n2  I considered the Sufi lodge to be of no importance\u2014I do not intend to be virtuous!\n    Fill me a chalice and bring it to me! What\u2019s the delay?\n\n3  I have not gold nor silver, nor heart nor faith/religion\u2014not even obedience!\n    It is only my companion and I in a corner with a song of poverty.\n\n4  I am not of the people of asceticism and piety\u2014bring me a goblet of wine!\n    For truthfully I have repented of my hypocritical worship.\n\n5  Bring pure wine! But if you don\u2019t have that, bring the dark dregs to me\n    for from the dark dregs the heart and eyes will find illumination.\n\n6  I went to the gambling house and saw players who went \u201call in,\u201d\n    but when I went to the ascetics\u2019 lodge, all I found was deception.\n\n105. For more on this story, see Matthew Thomas Miller, \u201cEmbodying the Beloved: (Homo)Eroticism, \nEmbodiment, and the Construction of Desire in the Hagiographic Tradition of \u02bfIr\u0101q\u012b,\u201d Journal of Middle Eastern \nLiteratures 21, no. 1 (2018): 1\u201327, https://doi.org/10.1080/1475262X.2018.1492134; idem, \u201c\u2018The Ocean of \nthe Persians\u2019: Fakhr al-D\u012bn \u02bfIr\u0101q\u012b; Poet and Mystic,\u201d in Mystical Landscapes: Voices and Themes in Medieval \nPersian Literature, ed. Fatemeh Keshavarz and Ahmet T. Karamustafa (Edinburgh: Edinburgh University Press, \nforthcoming).\n\n106. Naf\u012bs\u012b identifies the following as the opening line of the poem:\n\u06a9\u0647 \u062f\u0631\u0627\u0632 \u0648 \u062f\u0648\u0631 \u062f\u06cc\u062f\u0645 \u0631\u0647 \u0632\u0647\u062f \u0648 \u067e\u0627\u0631\u0633\u0627\u06cc\u06cc \u067e\u0633\u0631\u0627\u060c \u0631\u0647 \u0642\u0644\u0646\u062f\u0631 \u0633\u0632\u062f\u0627\u0631 \u0628\u0645\u0646 \u0646\u0645\u0627\u06cc\u06cc   \n\nBoth this line and the opening line in Mu\u1e25tasham\u2019s edition, given here in the text, are very similar to the \nfollowing bayt that appears in the anonymous introduction immediately after \u02bfIr\u0101q\u012b converts to the qalandar\u012b \npath:\n\n\u06a9\u0647 \u062f\u0631\u0627\u0632 \u0648 \u062f\u0648\u0631 \u062f\u06cc\u062f\u0645 \u0633\u0631 \u06a9\u0648\u06cc \u067e\u0627\u0631\u0633\u0627\u06cc\u06cc \u067e\u0633\u0631\u0627\u060c \u0631\u0647 \u0642\u0644\u0646\u062f\u0631 \u0628\u0632\u0646 \u0627\u0631 \u062d\u0631\u06cc\u0641 \u0645\u0627\u06cc\u06cc  \nSee anonymous, \u201cMuqaddima-yi D\u012bv\u0101n,\u201d in \u02bfIr\u0101q\u012b, Kulliyy\u0101t-i \u02bfIr\u0101q\u012b, ed. Naf\u012bs\u012b, 46\u201365, at 50.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  33\n\n7  Since I broke my repentance, do not break our covenant.\n    At least once ask of my broken self: \u201cHow are you? Where are you?\u201d\n\n8  Pour me wine! For I have repented of asceticism\n    because I saw nothing from ascetics except boasting and ostentation.", "start_char_idx": 123456, "end_char_idx": 126341, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "67727e3e-21bc-4aa4-a042-0fc9716e28c8": {"__data__": {"id_": "67727e3e-21bc-4aa4-a042-0fc9716e28c8", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "21b81953-b602-40bd-805b-fc349f66595c", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "c88ded06a9e28cbdd384aeb310a76f7e8ff84043fb7c9a4cace4991231301d76", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e1955bc1-a1d8-40dc-9334-b35ca0417963", "node_type": "1", "metadata": {}, "hash": "506fa80e364cabf9e95824709ebbf1edf6a7a0d8537e055e4caaf47035a0c4ce", "class_name": "RelatedNodeInfo"}}, "text": "9  Free us from the sorrow of the age with wine at least once\n    for I did not find anyone free from the sorrow of the world except through wine. \n\n10  When I am drunk, what is the difference between the church and the Ka\u02bfba?\n      When I abandoned the self, what is union? What is separation?\n\n11  I went to circumambulate the Ka\u02bfba, but they did not allow me to pass  \n           into the sanctuary,\n\n      saying: \u201cGo! You? Who are you to presume you can come inside the Ka\u02bfba?\u201d\n\n12  At night I was knocking on the monastery\u2019s door when from inside I heard a call:\n      \u201c\u02bfIr\u0101q\u012b! Come inside! You are our companion.\u201d107 \n\nThis poem is built on two primary poetic features: addresses to the young male cupbearer \nand \u02bfIr\u0101q\u012b\u2019s acceptance and rejection in various spaces\u2014moments that also entail implied \neven if not always elaborately detailed mock ra\u1e25\u012bls. The repeated address to the cupbearer \ngrounds the poem in the world of the winehouse and continually reminds the reader that \nthis is the qalandar\u2019s true home, even as he wanders unsuccessfully elsewhere\u2014most notably \nto the Ka\u02bfba in the penultimate line. Although the cupbearer is not as omnipresent a figure \nas, for example, is the \u201cyoung infidel\u201d in San\u0101\u02be\u012b\u2019s rogue figure poem above, he still occupies \na privileged position. He is apostrophized in the first word of the poem (pisar\u0101), and the \npoem itself is an ongoing address to him in which lines of direct address in the imperative \n(lines 1\u20132, 4\u20135, 7\u20139) are punctuated by (almost) regular non-imperative interludes of \u02bfIr\u0101q\u012b\u2019s \n \n \n\n107. This text is from \u02bfIr\u0101q\u012b, Kulliyy\u0101t-i Fakhr al-D\u012bn \u02bfIr\u0101q\u012b, ed. Mu\u1e25tasham, 108\u20139 (with the addition of  \na \u0648 in the second hemistich of line 8 from Naf\u012bs\u012b's edition). With slight textual variations (the most significant \nof which is mentioned in the preceding note), this same poem appears in \u02bfIr\u0101q\u012b, Kulliyy\u0101t-i \u02bfIr\u0101q\u012b, ed. Naf\u012bs\u012b, \n295\u201396.", "start_char_idx": 126343, "end_char_idx": 128241, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e1955bc1-a1d8-40dc-9334-b35ca0417963": {"__data__": {"id_": "e1955bc1-a1d8-40dc-9334-b35ca0417963", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "67727e3e-21bc-4aa4-a042-0fc9716e28c8", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "0b6ec51e9f8625ac8955e7c703ee9dca59e5c40dc383dc421ebda7d883ad571e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3c6dd1b4-ac94-4dd0-ad80-45a58b13f2c8", "node_type": "1", "metadata": {}, "hash": "3ada3aa1154ccc2913337a364d07e54a9601b92c209559126a001f6a7133b51d", "class_name": "RelatedNodeInfo"}}, "text": "Naf\u012bs\u012b, \n295\u201396. The Persian text below is from Mu\u1e25tasham\u2019s edition:\n\n\u067e\u0633\u0631\u0627\u060c \u0645\u0650\u06cc \u0645\u063a\u0627\u0646\u0647 \u0628\u062f\u0647 \u0627\u0631 \u062d\u0631\u06cc\u0650\u0641 \u0645\u0627\u06cc\u06cc       \u06a9\u0647 \u0646\u0645\u0627\u0646\u062f \u0628\u06cc\u0634 \u0645\u0627 \u0631\u0627 \u0633\u0650\u0631 \u0632\u0647\u062f \u0648 \u067e\u0627\u0631\u0633\u0627\u06cc\u06cc\n\u06a9\u0645 \u062e\u0627\u0646\u06af\u0647 \u06af\u0631\u0641\u062a\u0645\u060c \u0633\u0631 \u0645\u0635\u0644\u062d\u06cc \u0646\u062f\u0627\u0631\u0645      \u0642\u062f\u062d\u06cc \u0634\u0631\u0627\u0628 \u067e\u0631 \u06a9\u0646 \u0628\u0647 \u0645\u0646 \u0622\u0631\u060c \u0686\u0646\u062f \u067e\u0627\u06cc\u06cc\u061f\n\n\u0646\u0647 \u0632\u0631 \u0648 \u0646\u0647 \u0633\u06cc\u0645 \u062f\u0627\u0631\u0645\u060c \u0646\u0647 \u062f\u0644 \u0648 \u0646\u0647 \u062f\u06cc\u0646\u060c \u0646\u0647 \u0637\u0627\u0639\u062a     \u0645\u0646\u0645 \u0648 \u062d\u0631\u06cc\u0641 \u06a9\u0646\u062c\u06cc \u0648 \u0646\u0648\u0627\u06cc \u0628\u06cc \u0646\u0648\u0627\u06cc\u06cc\n\u0646\u0647 \u0627\u0645 \u0627\u0647\u0644 \u0632\u0647\u062f \u0648 \u062a\u0642\u0648\u06cc \u0628\u0647 \u0645\u0646 \u0622\u0631 \u0633\u0627\u063a\u0631 \u0645\u06cc                    \u06a9\u0647 \u0628\u0647 \u0650\u0635\u062f\u0642 \u062a\u0648\u0628\u0647 \u06a9\u0631\u062f\u0645 \u0632 \u0639\u0628\u0627\u062f\u062a \u0631\u06cc\u0627\u06cc\u06cc\n\u0645\u0650\u06cc \u0635\u0627\u0641 \u0627\u0631 \u0646\u062f\u0627\u0631\u06cc \u0628\u0647 \u0645\u0646 \u0622\u0631 \u062a\u06cc\u0631\u0647 \u062f\u0631\u062f\u06cc      \u06a9\u0647 \u0632 \u062f\u0631\u0650\u062f \u062a\u06cc\u0631\u0647 \u06cc\u0627\u0628\u062f \u062f\u0644 \u0648 \u062f\u06cc\u062f\u0647 \u0631\u0648\u0634\u0646\u0627\u06cc\u06cc\n\u0628\u0647 \u0642\u0645\u0627\u0631\u062e\u0627\u0646\u0647 \u0631\u0641\u062a\u0645 \u0647\u0645\u0647 \u067e\u0627\u06a9\u0628\u0627\u0632 \u062f\u06cc\u062f\u0645      \u0686\u0648 \u0628\u0647 \u0635\u0648\u0645\u0639\u0647 \u06af\u0630\u0634\u062a\u0645 \u0647\u0645\u0647 \u06cc\u0627\u0641\u062a\u0645 \u062f\u064e\u063a\u0627\u06cc\u06cc\n\n\u0686\u0648 \u0634\u06a9\u0633\u062a \u062a\u0648\u0628\u0654\u0647 \u0645\u0646 \u064e\u0645\u0650\u0634\u064e\u06a9\u0646 \u062a\u0648 \u0639\u0647\u062f\u060c \u0628\u0627\u0631\u06cc     \u0632 \u0645\u0646 \u0634\u06a9\u0633\u062a\u0647 \u0628\u0631\u0631\u0633 \u06a9\u0647: \u0686\u06af\u0648\u0646\u0647  \u0648 \u06a9\u062c\u0627\u06cc\u06cc\u061f\n\u062a\u0648 \u0645\u0631\u0627 \u0634\u0631\u0627\u0628 \u062f\u0631 \u062f\u0647 \u06a9\u0647 \u0632 \u0632\u0647\u062f \u062a\u0648\u0628\u0647 \u06a9\u0631\u062f\u0645          \u0686\u0648 \u0632 \u0632\u0627\u0647\u062f\u06cc \u0646\u062f\u06cc\u062f\u0645 \u062c\u0632 \u0627\u0644\u0641 \u0648 \u062e\u0648\u062f\u0646\u0645\u0627\u06cc\u06cc\n\n\u0632 \u063a\u0650\u0645 \u0632\u0645\u0627\u0646\u0647 \u0645\u0627 \u0631\u0627 \u0628\u0631\u0647\u0627\u0646 \u0628\u0647 \u0645\u06cc \u0632\u0645\u0627\u0646\u06cc      \u06a9\u0647 \u0646\u06cc\u0627\u0641\u062a \u062c\u0632 \u0628\u0647 \u0645\u06cc \u06a9\u0633 \u0632 \u063a\u0650\u0645 \u062c\u0647\u0627\u0646 \u0631\u0647\u0627\u06cc\u06cc\n\u0686\u0648 \u0632 \u0628\u0627\u062f\u0647 \u0645\u0633\u062a \u06af\u0634\u062a\u0645\u060c \u0686\u0647 \u06a9\u0644\u06cc\u0633\u06cc\u0627 \u0686\u0647 \u06a9\u0639\u0628\u0647     \u0686\u0648 \u0628\u0647 \u062a\u0631\u0650\u06a9 \u062e\u0648\u062f \u0628\u06af\u0641\u062a\u0645\u060c \u0686\u0647 \u0648\u0635\u0627\u0644 \u0648 \u0686\u0647 \u062c\u062f\u0627\u06cc\u06cc\n\n\u0628\u0647 \u0637\u0648\u0627\u0650\u0641 \u06a9\u0639\u0628\u0647 \u0631\u0641\u062a\u0645\u060c \u0628\u0647 \u062d\u0631\u0645 \u0631\u0647\u0645 \u0646\u062f\u0627\u062f\u0646\u062f      \u06a9\u0647 \u0628\u0631\u0648\u060c \u062a\u0648 \u062e\u0648\u062f \u06a9\u0647 \u0628\u0627\u0634\u06cc \u06a9\u0647 \u062f\u0631\u0648\u0646 \u06a9\u0639\u0628\u0647 \u0622\u06cc\u06cc\n\u062f\u0650\u0631 \u062f\u06cc\u0631 \u0645\u06cc \u0632\u062f\u0645 \u0634\u0628 \u0632 \u062f\u0631\u0648\u0646 \u0646\u062f\u0627 \u0634\u0646\u06cc\u062f\u0645      \u06a9\u0647 \u062f\u0631\u0648\u0646 \u062f\u0631\u0622\u06cc \u0639\u0631\u0627\u0642\u06cc \u06a9\u0647 \u062a\u0648 \u0647\u0645 \u062d\u0631\u06cc\u0641 \u0645\u0627\u06cc\u06cc\n\n\n\n34  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nreflection on his state and the nature of the world (lines 3, 6, 10, with lines 11\u201312 functioning \nas a \u201ccap\u201d).108 \n\nThe cupbearer in this poem should not be understood as a social inferior or menial \nservice worker at whom \u02bfIr\u0101q\u012b is barking commands. \u02bfIr\u0101q\u012b\u2019s repeated calls to him for wine \nand attention are more supplications than demands. The youthful cupbearer is the poetic \nbeloved, the mock king and representative of God in the qalandar\u2019s carnivalesque world, \nwith whom \u02bfIr\u0101q\u012b is establishing a new \u201ccovenant\u201d (\u02bfahd, line 7), even if he sometimes \nremains distant and emotionally aloof from the poet (a conventional characteristic of the \nfigure of the beloved in Persian poetry).", "start_char_idx": 128225, "end_char_idx": 130008, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3c6dd1b4-ac94-4dd0-ad80-45a58b13f2c8": {"__data__": {"id_": "3c6dd1b4-ac94-4dd0-ad80-45a58b13f2c8", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e1955bc1-a1d8-40dc-9334-b35ca0417963", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "c745bec3c3b613cc780fb56118f2867bb4b3dde920e234ab51bfffabec27c66a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6faced78-faa9-433a-a774-2e604bf53422", "node_type": "1", "metadata": {}, "hash": "4d0414bdf6f26e399f897fad0287cf185660272a3162f140ca21e5d616f0d776", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfIr\u0101q\u012b\u2019s use of the term \u02bfahd here is noteworthy \nbecause it adds a considerable degree of gravity to the figure of the cupbearer and to \u02bfIr\u0101q\u012b\u2019s \nrelationship with him. The normative covenant for all Muslims is God\u2019s covenant that he \nestablishes in the Quran with his followers (Q 2:27). \u02bfIr\u0101q\u012b here breaks this covenant as he \nparodies it in his pledge of loyalty to his new lord of the winehouse.  \n\nThe entire poem, in a sense, is \u02bfIr\u0101q\u012b\u2019s mock petition for subject status in the cupbearer\u2019s \nwinehouse kingdom.109 It opens with \u02bfIr\u0101q\u012b\u2019s supplication for wine and his announcement \nof his transfer of allegiance from the \u201cpath of asceticism and piety\u201d to the way of the \nwinehouse and its lord, the cupbearer.110 \u02bfIr\u0101q\u012b repeatedly implores his new lord for wine \nbecause imbibing it is the ritual affirmation of allegiance to the cupbearer and the key to \ndrawing closer to him. The wine here, \u02bfIr\u0101q\u012b tells us, is \u201cMagian wine\u201d\u2014a designation that \nintensifies the transgressivity of the (already) illicit act of drinking by adding an element \nof religious transgressivity, too.111 Wine and drunkenness (lines 4\u20135, 8\u201310, 12) and, to a \nlesser extent, the winehouse and the monastery (dayr; lines 3, 12) are the central images of \nthis poem. They function as the symbolic antitheses of the images and concepts associated \nwith the rejected people and path of asceticism and piety: asceticism and ascetics (zuhd \nva p\u0101rs\u0101\u02be\u012b, z\u0101hid), religion (d\u012bn), good behavior (ma\u1e63la\u1e25\u012b), pious acts of obedience (\u1e6d\u0101\u02bf\u0101t), \npiety (taqv\u0101), repentance (tawba), worship (\u02bfib\u0101dat), the Sufi lodge (kh\u0101nag\u0101h, \u1e63awma\u02bfa),112  \nthe Ka\u02bfba, and, echoing \u02bfA\u1e6d\u1e6d\u0101r\u2019s poem above, boasting and ostentation (l\u0101f va khwudnam\u0101\u02be\u012b). \nAs he says in line 4, \u201cI am not of the people of asceticism and piety (zuhd va taqv\u0101)\u2014bring \nme a goblet of wine!\u201d (It is worth highlighting that the term \u201casceticism,\u201d zuhd, is the \n\n108. See footnote 97 on poetic closure and \u201ccaps.\u201d\n109. For other examples of pledges or transfers of allegiance in poems, see Samer M. Ali, Arabic Literary \n\nSalons in the Islamic Middle Ages: Poetry, Public Performance, and the Presentation of the Past (Notre Dame,  \nIN: University of Notre Dame Press, 2010), 119\u201352; Majd Yaser al-Mallah, \u201cDoing Things with Odes: A Poet\u2019s \nPledges of Allegiance; Ibn Darr\u0101j al-Qas\u1e6dall\u012b\u2019s \u2018H\u0101\u02beiyyah\u2019 to al-Man\u1e63\u016br and \u2018R\u0101\u02beiyyah\u2019 to al-Mundhir,\u201d Journal of \nArabic Literature 34, no. 1\u20132 (2003): 45\u201381; Suzanne Pinckney Stetkevych, The Mantle Odes: Arabic Praise Poems \nto the Prophet Muhammad (Bloomington: Indiana University Press, 2010), 3, 9\u201310, 16\u201317, 30\u201369; Stetkevych, \nPoetics of Islamic Legitimacy, 18, 37, 40, 48\u2013109, 180\u2013240.\n\n110. Although it is only implied in this poem, in other qalandar\u012b poems the point about the qalandar way\u2019s \nbeing an alternative path is made explicitly.", "start_char_idx": 130009, "end_char_idx": 132817, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6faced78-faa9-433a-a774-2e604bf53422": {"__data__": {"id_": "6faced78-faa9-433a-a774-2e604bf53422", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3c6dd1b4-ac94-4dd0-ad80-45a58b13f2c8", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "830265efe197c28e13536f376c61ca92d99e28d4f928846c4f17f14329c63e99", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "173eaef4-0b1e-4174-ba0b-7c9b1cae4e5c", "node_type": "1", "metadata": {}, "hash": "c4c47872e89d3794d6356f34418ee0f9e58e8fd0e3f459f96409576b2a0db610", "class_name": "RelatedNodeInfo"}}, "text": "For example, San\u0101\u02be\u012b says in reference to the winehouse and its \nbacchic rituals, \u201cthis is our religion (d\u012bn) and the qalandar\u012b way\u201d; see San\u0101\u02be\u012b, D\u012bv\u0101n-i San\u0101\u02be\u012b, 653\u201354.\n\n111. See footnote 62 on how similar themes were treated (quite differently) in Farrukh\u012b\u2019s and \u02bfUnsur\u012b\u2019s \npanegyrics. \n\n112. In contrast to \u02bf A\u1e6d\u1e6d\u0101r\u2019s poem above, in \u02bf Ir\u0101q\u012b\u2019s poem \u1e63awma\u02bfa seems to be associated with Muslim ascetics \nand/or hypocritical Sufis, as Lewis argues it is used in \u1e24\u0101fi\u1e93\u2019s poetry: Lewis, \u201cHafez VIII.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  35\n\netymological origin of the genre of ascetic or religious poetry, zuhdiyy\u0101t.) \u02bfIr\u0101q\u012b sharpens \nhis rejection of this world by employing the mock repentance motif several times as well, \ntelling us he is \u201crepenting of\u201d various pious acts such as \u201chypocritical worship\u201d (line 4) and \n\u201casceticism\u201d (line 8) and has \u201cbroke[n] [his] repentance\u201d (line 7) in order to demonstrate \nhis commitment to his new, illicit \u201ccovenant\u201d with the beloved cupbearer. \u02bfIr\u0101q\u012b\u2019s heavy \nreliance on the mock repentance motif is particularly noteworthy because it directly \nparodies the central concern of ascetic-homiletic poetry: the call for repentance. \n\nLike San\u0101\u02be\u012b and \u02bfA\u1e6d\u1e6d\u0101r, \u02bfIr\u0101q\u012b elaborates in positive terms the antithesis of the ascetic-\nhomiletic and panegyric poetic worlds that he so stridently rejects in this poem:  \nthe winehouse, with its liberating, \u201cMagian\u201d wine (lines 1\u20132, 4\u20135, 8\u201310, 12), its music  \n(line 3), its companions (lines 3, 7), and its gambling (line 6). The poet of this mock court is \na rogue who flagrantly courts socioreligious opprobrium and ultimately aims to abandon \nhis \u201cself\u201d (line 10) in a wine-induced stupor. On this alternative path, it is the transgression \nof normative Islamic law, not pious obedience to it, that produces spiritual advancement,  \nwhile wine enables release from the \u201csorrow of the world\u201d (line 9). Even in its \u201cdark dregs\u201d \none can find \u201cillumination\u201d (line 5). Wine/drunkenness is perhaps the most radical element \nof the poetic world of the qalandariyy\u0101t because it is the agent that reveals the illusory \nnature of the normative social and religious order that is celebrated so profusely in panegyric \nand ascetic-homiletic poetry. As \u02bfIr\u0101q\u012b suggests in line 10, it is capable of subverting the \nseemingly immutable social hierarchies and divinely ordained religious distinctions of \nearthly reality to the point at which there is no longer any difference between a church and \nthe Ka\u02bfba, or between the Ka\u02bfba and a Christian monastery-cum-winehouse, as we see in the \nfinal two lines of \u02bfIr\u0101q\u012b\u2019s poem.", "start_char_idx": 132818, "end_char_idx": 135440, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "173eaef4-0b1e-4174-ba0b-7c9b1cae4e5c": {"__data__": {"id_": "173eaef4-0b1e-4174-ba0b-7c9b1cae4e5c", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6faced78-faa9-433a-a774-2e604bf53422", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "9054e9de68e3d887cd79d6e5be344e6261483d0e914b47ee584e5e0ed2a2169d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4e99c0b9-7874-4754-bf9e-7bb5bd01314f", "node_type": "1", "metadata": {}, "hash": "671e907866ffaf12b5094c79a7b59fef9e2fb9dd1f31a8e6436ab69bf4975afc", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfIr\u0101q\u012b concludes his poem with a powerful two-line mock \u1e25ajj (mock ra\u1e25\u012bl)/mock Ka\u02bfba \ncap that is prefigured both in the first line of the poem and at its center point (line 6).113  \nIn his opening declaration that he has abandoned the \u201cpath of asceticism and piety\u201d there \nis an implied mock ra\u1e25\u012bl because he later associates this \u201cpath\u201d with physical locations that \nhe reports having visited and observed, such as the \u201cSufi lodge\u201d (kh\u0101nag\u0101h) and \u201cascetics\u2019 \nlodge\u201d (\u1e63awma\u02bfa) (line 2, 6, 8). The implication, then, is that his opening address\u2014\u201cO young \nman!\u201d\u2014announces his arrival at a winehouse at the completion of the journey, which also \ntook him to the more welcoming quarter of the \u201cgambling house\u201d in line 6 at the midpoint \nof the poem.\n\nThe entire picture of \u02bfIr\u0101q\u012b\u2019s peregrinations comes together beautifully in the closing \nlines, where he narrates his failed attempt to go on pilgrimage (\u1e25ajj) to the Ka\u02bfba in Mecca \nin order to circumambulate (\u1e6daw\u0101f) the holy shrine, as is incumbent upon all pious Muslims. \nHe fails in this journey not because of a lack of spiritual resolve but rather because his way \ninto the sanctuary (\u1e25aram) is blocked by an anonymous \u201cthey,\u201d who in the broader context \nof this poem should be understood as representatives of the antithetical poetic world of \nascetic-homiletic poetry (e.g., the z\u0101hid of line 8 and the institutionalized, hypocritical \n\n113. As Meisami has pointed out in the context of the qa\u1e63\u012bda, Persian poets sometimes move the ra\u1e25\u012bl to the \nend of the poem. See Meisami, Medieval Persian Court Poetry, 65; idem, \u201cPoetic Microcosms,\u201d 158\u201360; idem, \nStructure and Meaning, 339.\n\n\n\n36  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nSufis and ascetics of the kh\u0101nag\u0101h and \u1e63awma\u02bfa from lines 2 and 6). Implicitly asserting \ntheir own self-importance and self-righteousness (the antithesis of \u02bfIr\u0101q\u012b-the-qalandar\u2019s \n\u201cabandon[ment of] the self\u201d in the preceding line), they shoo \u02bfIr\u0101q\u012b away, asking him \nrhetorically, \u201cWho are you to presume you can come inside the Ka\u02bfba?\u201d Rejected but not \ndistraught, \u02bfIr\u0101q\u012b heads to the Christian monastery (dayr). In contrast to the Ka\u02bfba of the \npious Muslims, in the monastery-cum-winehouse he is welcomed with open arms as a \n\u201ccompanion\u201d (line 12). The monastery of the closing line harkens back to the implied \nwinehouse in the opening of the poem, with the figure addressing \u02bfIr\u0101q\u012b as a \u201ccompanion\u201d \nin the final line being identical to or at least synonymous with (in a spiritual sense) the \nyoung cupbearer whom \u02bfIr\u0101q\u012b apostrophizes and tentatively calls \u201cour companion\u201d in the \nfirst line. By the conclusion of the poem, the cupbearer of the monastery has deemed \u02bfIr\u0101q\u012b \nworthy of acceptance into his winehouse kingdom, and the poem ends with him officially \nwelcoming \u02bfIr\u0101q\u012b, saying \u201cCome inside!\u201d and affirming to all that, indeed, \u201cYou [\u02bfIr\u0101q\u012b] are \nour companion.\u201d The transfer of allegiance is complete. \u02bfIr\u0101q\u012b has reached his (spiritual) \nhome. He is now a denizen of the winehouse.", "start_char_idx": 135443, "end_char_idx": 138441, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4e99c0b9-7874-4754-bf9e-7bb5bd01314f": {"__data__": {"id_": "4e99c0b9-7874-4754-bf9e-7bb5bd01314f", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "173eaef4-0b1e-4174-ba0b-7c9b1cae4e5c", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "4e814a5db8b7d0aad182e9e1521f41673be0d8743651adf23bf8676a3f486b6f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fb06c8a0-0371-4270-868f-69c768d47eb0", "node_type": "1", "metadata": {}, "hash": "b42ff7088f36d1f0f81a920adf120073249d15d10d16dbcff94e875c855ba541", "class_name": "RelatedNodeInfo"}}, "text": "He is now a denizen of the winehouse.\n\nThis entire mock ra\u1e25\u012bl image complex, which we see not only in this poem but quite \nprominently in \u02bfA\u1e6d\u1e6d\u0101r\u2019s poem, too, is a striking inversion of the concluding social or \nheavenly reintegration or \u201creaggregation\u201d imperative that several scholars have argued \ncharacterizes much pre- and early Islamic and zuhdiyy\u0101t poetry.114 \u02bfIr\u0101q\u012b, like the qalandar\u012b \npoetic personae of San\u0101\u02be\u012b and \u02bfA\u1e6d\u1e6d\u0101r, is ultimately integrated, but not into normative earthly \nor heavenly \u201csociety.\u201d He finds acceptance only in the liminal spaces that exist outside \nof or at best on the periphery of the medieval Islamic social sphere. The poem is built on \nhis rejecting (lines 1\u20132, 4, 6, 8) and being rejected by (line 11) various representatives of \nthe normative Islamic order before his ultimate cathartic acceptance into the Christian/\nZoroastrian \u201cmonastery\u201d as one of its \u201ccompanions\u201d in the last line of the poem.115 \nThe refusal of integration with mainstream Islamic society is mutual: as much as its \nrepresentatives reject \u02bfIr\u0101q\u012b\u2019s assimilation, he rejects their company, denouncing them all \nas hypocritical, deceptive, ostentatious, boastful, and ultimately concerned only with the \nsuperficialities of Islamic piety. The only possibility of \u201creaggregation\u201d for the qalandar, \nas for the \u1e63u\u02bfl\u016bk persona, lies in the heterotopic countersites associated with non-Islamic \nreligious minorities or openly antinomian Muslim rogues.116 But in contrast to the \u1e63u\u02bfl\u016bk, for \nthe qalandar these liminal, asocial places are not the ultimate goal. They are doorways that \ntake the qalandar beyond even the heavenly pavilion (the site of aggregation in zuhdiyy\u0101t) \nto an ultimate reintegration into God, the beloved\u2014a feat that can be accomplished only \nthrough the disintegration of the earthly self (line 10).\n\n114. On \u201creaggregation\u201d or \u201cincorporation\u201d in the traditional qa\u1e63\u012bda, see Jaroslav Stetkevych, The Zephyrs of \nNajd: The Poetics of Nostalgia in the Classical Arabic Nas\u012bb (Chicago: University of Chicago Press, 1993), 26\u201349; \nStetkevych, Mute Immortals Speak, 3\u201383. On \u201cdisintegration in this life\u201d and \u201creintegration in the next world\u201d \nin the zuhdiyy\u0101t, see Meisami, Structure and Meaning, 175.\n\n115. The conflation of seemingly irreconcilable religious particularities\u2014e.g., Magian wine in a Christian \nmonastery\u2014occurs not infrequently in medieval Persian Sufi poetry.\n\n116. On the rejection of \u201creaggregation\u201d in \u1e63u\u02bfl\u016bk poetry, see Stetkevych, Mute Immortals Speak, 87\u2013157.", "start_char_idx": 138404, "end_char_idx": 140911, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fb06c8a0-0371-4270-868f-69c768d47eb0": {"__data__": {"id_": "fb06c8a0-0371-4270-868f-69c768d47eb0", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4e99c0b9-7874-4754-bf9e-7bb5bd01314f", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "06359a8d17e60fe3ccd1643be8c3767885f44141186d66470445136bf2e7873f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "59510eaa-4af2-4b93-a4ce-46b63f305db9", "node_type": "1", "metadata": {}, "hash": "b7c14fb7ade5b674b11bc99f37d9d8d25e00d61b278cf4ee032dc9e388ff52b1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  37\n\nV. Conclusion\n\nThe concluding image in \u02bfIr\u0101q\u012b\u2019s poem above captures the raison d\u2019\u00eatre of qalandar\u012b \npoetics more broadly. \u02bfIr\u0101q\u012b, blocked from the sanctuary (\u1e25aram) of the Ka\u02bfba in Mecca \nby self-righteous ascetics, institutionalized Sufis, and other guardians of traditional piety, \nmust abort his \u1e25ajj pilgrimage and undertake an alternative, mock \u1e25ajj to the mock Ka\u02bfba \nof the Christian/Zoroastrian monastery-cum-winehouse. The turn away from the Ka\u02bfba in \nthis poem (and, in other qalandar\u012b poems, the turn away from the mosque, ascetics\u2019 lodge, \netc.) is, in a sense, a metaphoric performance of the qalandar\u012b poet\u2019s rejection of the poetic \nworld of ascetic-homiletic and royal court poetry. At a more general level, the decision of \nSan\u0101\u02be\u012b, \u02bfA\u1e6d\u1e6d\u0101r, \u02bfIr\u0101q\u012b, and other \u201crogue\u201d poets to take the metaphoric path from the courts \nof God and the political elites to the mock court(s) of the Sufi carnival inaugurates anew in \neach qalandar\u012b poem the intergeneric poetic game of constructing the qalandariyy\u0101t and its \ncarnivalesque counter(sub)genres.117\n\nAlthough the basic thematic contours of the qalandar\u012b poetic world are in place as early \nas Am\u012br Mu\u02bfizz\u012b (d. ca. 1125\u201327) and San\u0101\u02be\u012b, and possibly even earlier if the attribution of \nthe qalandar\u012b poem to Burh\u0101n\u012b (d.1072\u201373) is sound, the construction of qalandar\u012b poetics \ndid not end with them.118 The intergeneric process of parodic inversion that created the \nqalandariyy\u0101t in the first place continued as each new poet responded in new ways to \nthe existing canon, spawning not just new qalandar\u012b topoi but even new subgenres of the  \nqalandariyy\u0101t that reacted in highly specific ways to existing models and poetic scripts in \nthe broader tradition of Perso-Arabic poetics. \n\nThe new typology of qalandariyy\u0101t that I present here is admittedly provisional,  \nbut the broader point it illustrates is that there is considerable diversity in the poems \nplaced in the qalandariyy\u0101t category (a feature that is by no means unique to this genre), \nand each qalandar\u012b poet engages this tradition in different ways, developing some types \nof qalandar\u012b poems more than others. This disaggregation of qalandariyy\u0101t poetry does \nnot yield simple answers or nice and neat subcategories in all cases, but it does provide \nadditional insight into this poetic type as a historical construct. It also challenges the much \ntoo frequent and overly simplistic portrayals of the Persian genre system as primarily \ncomposed of formal genres, with a few noteworthy thematic ones of secondary status\u2014 \na view that is particularly problematic when applied to the earliest period of the development \nof shorter monothematic poems (later all classified, somewhat problematically, simply \nas ghazals). My case study of a few prominent qalandar\u012b poets from the late eleventh to \nthirteenth centuries is but a small window into this highly dynamic and variegated system.  \nThe manifest complexity observed in these poems should serve as a cautionary note against \nany simplistic, prescriptive, or ahistorical approaches to genre in Persian poetry and as an \nimpetus for more detailed studies of other thematic genres and subgenres. \n\n117. For discussions of the political and social import of the qalandariyy\u0101t and their role in constructing \na specific type of \u201crogue\u201d Sufi spiritual subjectivity, see Miller, \u201cQalandar King\u201d and idem, \u201cAffected by God: \nEmbodied Poetics and Somatic Epistemology in Medieval Persian Sufi Literature\u201d (manuscript in preparation).\n\n118. On the qalandar\u012b poems of Burh\u0101n\u012b and Amir Mu\u02bfizz\u012b, see Miller, \u201cQalandar King.\u201d", "start_char_idx": 140916, "end_char_idx": 144576, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "59510eaa-4af2-4b93-a4ce-46b63f305db9": {"__data__": {"id_": "59510eaa-4af2-4b93-a4ce-46b63f305db9", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fb06c8a0-0371-4270-868f-69c768d47eb0", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "d4ec50269d163b822caea12f275bba755ad06d8e63b04993dfdfb364c913e94d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2c71fdd3-9265-4ee9-8578-4b243be13736", "node_type": "1", "metadata": {}, "hash": "bb60ee88397748bd0d556fb49bd1e5e6c9c6aa7657277379fb172dc0eb5ab269", "class_name": "RelatedNodeInfo"}}, "text": "38  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nBibliography \n\nAhmad, Nazir. \u201cSome Original Prose and Poetical Pieces of Hakim Sana\u2019i.\u201d Indo-Iranica 16 \n(1963): 48\u201365.\n\nAli, Samer M. 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London: Khaniqahi \nNimatullah Publications, 1992.\n\n\u2014\u2014\u2014. \u201cShahrang\u012bz 1. In Persian.\u201d In Encyclopaedia of Islam, 2nd ed., edited by P. Bearman, \nTh. Bianquis, C. E. Bosworth, E. van Donzel, and W. P. Heinrichs. Leiden: Brill Online, \nposted 2012. http://dx.doi.org/10.1163/1573-3912_islam_COM_1026.\n\nB\u00fcrgel, J. C. \u201cThe Pious Rogue: A Study in the Meaning of Qalandar and Rend in the Poetry of \nMuhammad Iqbal.\u201d Edebiy\u00e2t 4 (1979): 43\u201364.\n\n\u2014\u2014\u2014. \u201cQasida as Discourse on Power and Its Islamization: Some Reflections.\u201d In Qasida Poetry \nin Islamic Asia and Africa, edited by Stefan Sperl and Christopher Shackle, 1:451\u201374. \nNew York: E. J. Brill, 1996.\n\nClinton, Jerome W. \u201cCourt Poetry at the Beginning of the Classical Period.\u201d In Persian \nLiterature, edited by Ehsan Yarshater, 75\u201395. Albany, NY: Bibliotheca Persica, 1988.\n\n\u2014\u2014\u2014. The D\u012bv\u0101n of Man\u016bchihr\u012b D\u0101mgh\u0101n\u012b: A Critical Study. Minneapolis: Bibliotheca Islamica, \n1972.\n\n\u2014\u2014\u2014. \u201cThe Mad\u0101en Qasida of X\u0101q\u0101ni [Kh\u0101q\u0101n\u012b] Sharv\u0101ni, I.\u201d Edebiy\u00e2t 1 (1976): 153\u201370.\n\n\u2014\u2014\u2014. \u201cThe Mad\u0101en Qasida of X\u0101q\u0101ni [Kh\u0101q\u0101n\u012b] Sharv\u0101ni, II: X\u0101q\u0101ni and Buhtur\u012b.\u201d Edebiy\u00e2t \n2 (1977): 191\u2013206.\n\nCuller, Jonathan D. Structuralist Poetics: Structuralism, Linguistics and the Study of Literature. \nNew York: Routledge Classics, 2002.\n\nDahl\u00e9n, Ashk P. \u201cThe Holy Fool in Medieval Islam: The Qalandar\u012by\u0101t of Fakhr al-D\u012bn \u02bfAr\u0101q\u012b.\u201d \nOrientalia Suecana 53 (2004): 63\u201381.\n\nDefert, Daniel. \u201cFoucault, Space, and the Architects.\u201d In Politics/Poetics: Documenta X\u2013The \nBook, edited by Catherine David and Jean-Francois Chevrier, 274\u201383. Ostfildern-Ruit: \nCantz, 1997.\n\nDubrow, Heather. Genre. New York: Methuen, 1982.\n\nEl-Rouayheb, Khaled. Before Homosexuality in the Arab-Islamic World, 1500\u20131800. Chicago: \nUniversity of Chicago Press, 2005.\n\nEsots, Janis. \u201cThe Image of Qalandar in the D\u012bv\u0101n-i Shams.\u201d In Light upon Light: Essays in \nIslamic Thought and History in Honor of Gerhard Bowering, edited by Jamal J. Elias and \nBilal Orfali, 239\u201355. Leiden: Brill, 2020.\n\nFeuillebois-Pierunek, \u00c8ve. A la crois\u00e9e des voies c\u00e9lestes, Faxr al-D\u012bn \u2018Er\u00e2qi: Po\u00e9sie mystique \net expression po\u00e9tique en Perse m\u00e9di\u00e9vale. Tehran: Institut fran\u00e7ais de recherche en \nIran, 2002.", "start_char_idx": 146892, "end_char_idx": 149289, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e2cf20fe-9b24-47a1-9bf2-183e4e197003": {"__data__": {"id_": "e2cf20fe-9b24-47a1-9bf2-183e4e197003", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2c71fdd3-9265-4ee9-8578-4b243be13736", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "b7fa11357b8facc2d705e51e81b528169d29233ce5ab8f62b3aa823d37250711", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0e5c4b29-7455-4dbe-9333-09d07385c541", "node_type": "1", "metadata": {}, "hash": "98f297345604158c4f7597c2099cec7fd6a726204330104a7ecf86a16c03309f", "class_name": "RelatedNodeInfo"}}, "text": "40  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n\u2014\u2014\u2014. \u201cLe qalandar: R\u00e9alit\u00e9 et fiction en Perse m\u00e9di\u00e9vale.\u201d In Etranget\u00e9 de l\u2019autre, singularit\u00e9 \ndu moi: Les figures du marginal dans les litt\u00e9ratures, edited by \u00c8ve Feuillebois-Pierunek \nand Z. Ben Lagha, 111\u201327. Paris: Classiques Garnier, 2015.\n\nFoucault, Michel. \u201cOf Other Spaces.\u201d Diacritics 16 (1986): 22\u201327.\n\nFouch\u00e9cour, Charles-Henri de. \u201cIran VIII: Persian Literature, (2) Classical.\u201d In Encyclopaedia \nIranica, edited by Ehsan Yarshater, 2006, updated 2012. https://iranicaonline.org/\narticles/iran-viii2-classical-persian-literature.\n\nFowler, Alastair. Kinds of Literature: An Introduction to the Theory of Genres and Modes. \nCambridge, MA: Harvard University Press, 1982.\n\nGelder, Geert Jan van. \u201cSome Brave Attempts at Generic Classification in Premodern Arabic \nLiterature.\u201d In Aspects of Genre and Type in Pre-Modern Literary Cultures, edited by \nBert Roest and Herman Vanstiphout, 15\u201331. Groningen: Styx, 1999.\n\nGl\u00fcnz, Michael. \u201cPoetic Tradition and Social Change: The Persian Qasida in Post-Mongol Iran.\u201d \nIn Qasida Poetry in Islamic Asia and Africa, edited by Stefan Sperl and Christopher \nShackle, 1:183\u2013203. New York: E. J. Brill, 1996.\n\nGould, Rebecca. \u201cWearing the Belt of Oppression: Kh\u0101q\u0101n\u012b\u2019s Christian Qasida and the Prison \nPoetry of Medieval Shirv\u0101n.\u201d Journal of Persianate Studies 9 (2016): 19\u201344.\n\nGruendler, Beatrice. Medieval Arabic Praise Poetry: Ibn al-R\u016bm\u012b and the Patron\u2019s Redemption. \nNew York: RoutledgeCurzon, 2003.\n\nGuill\u00e9n, Claudio. \u201cGenre and Countergenre: The Discovery of the Picaresque.\u201d In Literature \nas System, 135\u201358.\n\n\u2014\u2014\u2014. \u201cLiterature as Historical Contradiction: El Abencerraje, the Moorish Novel, and the \nEclogue.\u201d In Literature as System, 159\u2013217.\n\n\u2014\u2014\u2014. Literature as System: Essays toward the Theory of Literary History. Princeton,  \nNJ: Princeton University Press, 1971.\n\n\u2014\u2014\u2014. \u201cOn the Uses of Literary Genre.\u201d In Literature as System, 107\u201334.\n\n\u2014\u2014\u2014. \u201cToward a Definition of the Picaresque.\u201d In Literature as System, 71\u2013106.\n\nGulch\u012bn-Ma\u02bf\u0101n\u012b, A\u1e25mad. Shahr-\u0101sh\u016bb dar shi\u02bfr-i f\u0101rs\u012b. Tehran: Am\u012br Kab\u012br, 1346 [1967\u201368].\n\nHamori, Andras. The Composition of Mutanabb\u012b\u2019s Panegyrics to Sayf al-Dawla. Leiden: E. J. \nBrill, 1992. \n\n\u2014\u2014\u2014. On the Art of Medieval Arabic Literature. Princeton, NJ: Princeton University Press, \n1974.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  41\n\n\u2014\u2014\u2014. \u201cZuhdiyy\u0101t.\u201d In \u02bfAbbasid Belles-Lettres, edited by Julia Ashtiany and T. M. Johnstone, \n265\u201374. Cambridge: Cambridge University Press, 1990.\n\nHunsberger, Alice C. \u201c\u2018On the Steed of Speech\u2019: A Philosophical Poem by N\u0101\u1e63ir-i Khusraw.\u201d \nIn Pearls of Persia: The Philosophical Poetry of N\u0101\u1e63ir-i Khusraw, edited by Alice C. \nHunsberger, 147\u201390. New York: I. B. Tauris and Institute of Ismaili Studies, 2012.", "start_char_idx": 149293, "end_char_idx": 152106, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0e5c4b29-7455-4dbe-9333-09d07385c541": {"__data__": {"id_": "0e5c4b29-7455-4dbe-9333-09d07385c541", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e2cf20fe-9b24-47a1-9bf2-183e4e197003", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "4664b9771b9d8da534692bd760ab3394eb764b6556f537e47b32164f3b95e085", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b3609c25-c320-4955-ad6a-74855a6930a5", "node_type": "1", "metadata": {}, "hash": "9c143f6893b1ff8c6182ef07f946ff2e6c1d17920149b4ed9a30ede24a7c7ab1", "class_name": "RelatedNodeInfo"}}, "text": "Ingenito, Domenico. Beholding Beauty: Sa\u02bfdi of Shiraz and the Aesthetics of Desire in Medieval \nPersian Poetry. Leiden: Brill, 2021.\n\n\u02bfIr\u0101q\u012b, Fakhr al-D\u012bn. Kulliyy\u0101t-i Fakhr al-D\u012bn \u02bfIr\u0101q\u012b (majm\u016b\u02bfa-yi \u0101s\u0331\u0101r-i Fakhr al-D\u012bn \u02bfIr\u0101q\u012b). \nEdited by Nasr\u012bn Mu\u1e25tasham (Khuz\u0101\u02be\u012b). Tehran: Intish\u0101r\u0101t-i Zavv\u0101r, 1382 [2003\u20134]. \n\n\u2014\u2014\u2014. Kulliyy\u0101t-i Shaykh Fakhr al-D\u012bn Ibr\u0101h\u012bm Hamad\u0101n\u012b mutakhallas bih \u02bfIr\u0101q\u012b. Edited by \nSa\u02bf\u012bd Naf\u012bs\u012b. Tehran: Kit\u0101b-Kh\u0101na-yi San\u0101\u02be\u012b, 1362 [1983\u201384].\n\nKaramustafa, Ahmet T. God\u2019s Unruly Friends: Dervish Groups in the Islamic Later Middle \nPeriod, 1200\u20131550. Salt Lake City: University of Utah Press, 1994.\n\n\u2014\u2014\u2014. Sufism: The Formative Period. Berkeley: University of California Press, 2007.\n\nK\u0101shif\u012b Sh\u012br\u0101z\u012b, Kam\u0101l al-D\u012bn \u1e24usayn V\u0101\u02bfi\u1e93. Bad\u0101\u02bei\u02bf al-afk\u0101r f\u012b \u1e63an\u0101\u02bei\u02bf al-ash\u02bf\u0101r. Edited by M\u012br \nJal\u0101l al-D\u012bn Kazz\u0101z\u012b. Tehran: Nashr-i Markaz, 1369 [1990\u201391].\n\nKayk\u0101v\u016bs b. Vushmg\u012br, \u02bfUnsur al-Ma\u02bf\u0101l\u012b. Q\u0101b\u016bs-n\u0101ma. Edited by Ghul\u0101m\u1e25usayn Y\u016bsif\u012b. \nTehran: Shirkat-i Intish\u0101r\u0101t-i \u02bfIlm va Farhang, 1345 [1966\u201367].\n\nKennedy, Philip F. The Wine Song in Classical Arabic Poetry: Ab\u016b Nuw\u0101s and the Literary \nTradition. Oxford: Clarendon Press, 1997.\n\n\u2014\u2014\u2014. \u201cZuhdiyya.\u201d In Encyclopaedia of Islam, 2nd ed., edited by P. Bearman, Th. Bianquis, \nC. E. Bosworth, E. van Donzel, and W. P. Heinrichs. Leiden: Brill Online, posted 2012. \nhttp://dx.doi.org/10.1163/1573-3912_islam_COM_1392.\n\nKeshavarz, Fatemeh. Lyrics of Life: Sa\u02bfdi on Love, Cosmopolitanism and Care of the Self. \nEdinburgh: Edinburgh University Press, 2015.\n\nKh\u0101q\u0101n\u012b Shirv\u0101n\u012b, Af\u017cal al-D\u012bn. D\u012bv\u0101n-i Kh\u0101q\u0101n\u012b Shirv\u0101n\u012b. Edited by Z\u0307iy\u0101\u02be al-D\u012bn Sajj\u0101d\u012b. \nTehran: Intish\u0101r\u0101t-i Zavv\u0101r, 1388 [2009\u201310].\n\nLewis, Franklin D. \u201cHafez VIII: Hafez and Rendi.\u201d In Encyclopaedia Iranica, edited by Ehsan \nYarshaterOnline, 2002, updated 2012. https://iranicaonline.org/articles/hafez-viii.\n\n\u2014\u2014\u2014. \u201cReading, Writing and Recitation: San\u0101\u2019i and the Origins of the Persian Ghazal.\u201d  \nPhD dissertation, University of Chicago, 1995.\n\n\u2014\u2014\u2014. \u201cThe Rise and Fall of a Persian Refrain: The Rad\u012bf \u2018\u0100tash u \u0100b.\u2019\u201d In Reorientations: Arabic \nand Persian Poetry, edited by Suzanne Pinckney Stetkevych, 199\u2013226.", "start_char_idx": 152108, "end_char_idx": 154240, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b3609c25-c320-4955-ad6a-74855a6930a5": {"__data__": {"id_": "b3609c25-c320-4955-ad6a-74855a6930a5", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0e5c4b29-7455-4dbe-9333-09d07385c541", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "8336496ae54c7ca8f30d7cfc7abdf3b098e331c3fcdcf60f39185635d0de1dc2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2093c8ee-49b2-4302-81c9-f96c61cd1e63", "node_type": "1", "metadata": {}, "hash": "8ab5cd8d81c31f533d897c82b7f4625721cfc063b32c167fc72cc1388524d38b", "class_name": "RelatedNodeInfo"}}, "text": "Bloomington: \nIndiana University Press, 1994.\n\n\n\n42  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n\u2014\u2014\u2014. \u201cSexual Occidentation: The Politics of Conversion, Christian-Love and Boy-Love in \n\u02bfAtt\u00e2r.\u201d Iranian Studies 42 (2009): 693\u2013723.\n\n\u2014\u2014\u2014. \u201cSincerely Flattering Panegyrics: The Shrinking Ghaznavid Qasida.\u201d In The Necklace of \nthe Pleiades: 24 Essays on Persian Literature, Culture and Religion, edited by Franklin \nD. 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New York: Routledge, 2011.\n\n\u2014\u2014\u2014. \u201c\u2018Demand, Ask, Seek\u2019: The Semantics and Rhetoric of the Rad\u012bf \u1e6calab in the Persian \nGhazal.\u201d Turkish Studies Association Bulletin 21 (1997): 19\u201340.\n\n\u2014\u2014\u2014. \u201c\u2018The Equal of Heaven\u2019s Vault\u2019: The Design, Ceremony, and Poetry of the \u1e24asan\u0101b\u0101d \nBridge.\u201d In Writers and Rulers: Perspectives on Their Relationship from Abbasid to \nSafavid Times, edited by Beatrice Grundler and Louise Marlow, 195\u2013215. Wiesbaden: \nReichert, 2004.\n\n\u2014\u2014\u2014. \u201cLinguistic and Rhetorical Aspects of the Signature Verse (Takhallus) in the Persian \nGhazal.\u201d Edebiy\u00e2t 8 (1998): 239\u201371.\n\n\u2014\u2014\u2014. \u201cThe Palace of Praise and the Melons of Time: Descriptive Patterns in \u02bfAbd\u012b Bayk \n\u0160\u012br\u0101z\u012b\u2019s Garden of Eden.\u201d Eurasian Studies 2 (2003): 1\u201329.\n\nLosensky, Paul E. \u201c\u2018Square Like a Bubble\u2019: Architecture, Power, and Poetics in Two Inscriptions \nby Kalim K\u0101sh\u0101ni.\u201d Journal of Persianate Studies 8 (2015): 42\u201370.", "start_char_idx": 154241, "end_char_idx": 156919, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2093c8ee-49b2-4302-81c9-f96c61cd1e63": {"__data__": {"id_": "2093c8ee-49b2-4302-81c9-f96c61cd1e63", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b3609c25-c320-4955-ad6a-74855a6930a5", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "ffe4a2df97bee5829ec91ad1b441ef3d1e1f6d1da136e938b7efcf3b9e7365c3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bce466a3-f4f1-459b-9052-fcf09c2dfce6", "node_type": "1", "metadata": {}, "hash": "a870be6311d5565d10841e288da297b14dd4a0fcda69826b351a884cc46a944e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  43\n\nLosensky, Paul E. 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Structure and Meaning in Medieval Arabic and Persian Poetry: Orient Pearls.  \nNew York: RoutledgeCurzon, 2003.", "start_char_idx": 156923, "end_char_idx": 159463, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bce466a3-f4f1-459b-9052-fcf09c2dfce6": {"__data__": {"id_": "bce466a3-f4f1-459b-9052-fcf09c2dfce6", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2093c8ee-49b2-4302-81c9-f96c61cd1e63", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "8a404faa55a77e72273af872ca7b3f5fd4055bcc93840d26eaf2ce69ec85e4ad", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c9f4032e-6ee1-4a8c-b381-f11415988ee5", "node_type": "1", "metadata": {}, "hash": "f77a241a1bc596ba86d3c78b8a3cff708b42829020d24a30352854905c719c01", "class_name": "RelatedNodeInfo"}}, "text": "44  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n\u2014\u2014\u2014. \u201cSymbolic Structure in a Poem by Nasir-i Khusrau.\u201d Iran 31 (1993): 103\u201317. \n\nMiller, Matthew Thomas. \u201cAffected by God: Embodied Poetics and Somatic Epistemology in \nMedieval Sufi Literature.\u201d Manuscript in preparation.\n\n\u2014\u2014\u2014. \u201cEmbodying the Beloved: (Homo)Eroticism, Embodiment, and the Construction of \nDesire in the Hagiographic Tradition of \u02bfIr\u0101q\u012b.\u201d Journal of Middle Eastern Literatures \n21, no. 1 (2018): 1\u201327. https://doi.org/10.1080/1475262X.2018.1492134.\n\n\u2014\u2014\u2014. \u201cGenre in Classical Persian Poetry.\u201d In Routledge Handbook of Persian Literature, \nedited by Kamran Talattof. 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Tauris and Institute of \nIsmaili Studies, 2012.\n\nRidgeon, Lloyd. \u201cReading Sufi History through \u0100d\u0101b: The Perspectives of Sufis, Jaw\u0101nmard\u0101n \nand Qalandars.\u201d In Ethics and Spirituality in Islam, edited by Francesco Chiabotti,", "start_char_idx": 159467, "end_char_idx": 162077, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c9f4032e-6ee1-4a8c-b381-f11415988ee5": {"__data__": {"id_": "c9f4032e-6ee1-4a8c-b381-f11415988ee5", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bce466a3-f4f1-459b-9052-fcf09c2dfce6", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "6439246d9644c0573ef34eec17ca3790cc00136a25a1f3457ffd27f0f83cfb73", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f785d51c-6b62-4ba8-a3d8-2a19f1b8c0ff", "node_type": "1", "metadata": {}, "hash": "93f6b1296e4fff604bea138c490e9cf15926c931becddc169158e02238acbf68", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n   The Poetics of the Sufi Carnival  \u2022  45\n\n\u00c8ve Feuillebois-Pierunek, Catherine Mayeur-Jaouen, and Luca Patrizi, 379\u2013402. Leiden: \nBrill, 2017.\n\n\u1e62af\u0101, Z\u0331ab\u012b\u1e25 All\u0101h. T\u0101r\u012bkh-i adabiyy\u0101t dar \u012ar\u0101n va dar qalamraw-yi zab\u0101n-i p\u0101rs\u012b. Vols. 1\u20135. \nTehran: Intish\u0101r\u0101t-i Firdaws, 1388 [2009\u201310].\n\nSan\u0101\u02be\u012b, Ab\u016b al-Majd Majd\u016bd b. \u0100dam. D\u012bv\u0101n-i \u1e24ak\u012bm Ab\u016b al-Majd Majd\u016bd b. \u0100dam San\u0101\u02be\u012b \nGhaznav\u012b. Edited by Mu\u1e25ammad Taq\u012b Mudarris-i Ra\u017cav\u012b. Tehran: San\u0101\u02be\u012b, 1388 [2009\u201310].\n\n\u2014\u2014\u2014. Kulliyy\u0101t-i ash\u02bf\u0101r-i \u1e24ak\u012bm San\u0101\u02be\u012b Ghaznav\u012b [facsimile of manuscript]. Edited by A. A. \nBash\u012br. Kabul: Mu\u02beassasa-yi Intish\u0101r\u0101t-i Bayhaq\u012b, 1356 [1977\u201378].\n\nSchoeler, Gregor. \u201cBashsh\u0101r b. Burd, Ab\u016b \u02bel-\u02bfAt\u0101hiyah, and Ab\u016b Nuw\u0101s.\u201d In \u02bfAbbasid Belles-\nLettres, edited by Julia Ashtiany and T. M. Johnstone, 275\u201399. Cambridge: Cambridge \nUniversity Press, 1990.\n\nShaf\u012b\u02bf\u012b-Kadkan\u012b, Mu\u1e25ammad Ri\u017c\u0101. Muflis-i k\u012bm\u012by\u0101-fur\u016bsh: Naqd va ta\u1e25l\u012bl-i shi\u02bfr-i Anvar\u012b. \nTehran: Sukhan, 1372 [1993\u201394].\n\n\u2014\u2014\u2014. Qalandariyya dar t\u0101r\u012bkh: Digard\u012bs\u012b-h\u0101-yi yik \u012bdi\u02beuluzh\u012b. Tehran: Sukhan, 1386 [2007\u20138].\n\n\u2014\u2014\u2014. \u1e62uvar-i khiy\u0101l dar shi\u02bfr-i f\u0101rs\u012b: Ta\u1e25q\u012bq-i intiq\u0101d\u012b dar \u1e6datavvur-i \u012bm\u0101zh-h\u0101-yi shi\u02bfr-i p\u0101rs\u012b \nva siyar-i na\u1e93ariyya-yi bal\u0101ghat dar Isl\u0101m va \u012ar\u0101n. Tehran: \u0100g\u0101h, 1350 [1971\u201372].\n\n\u2014\u2014\u2014. T\u0101ziy\u0101na-h\u0101-yi sul\u016bk: Naqd va ta\u1e25l\u012bl-i chand qa\u1e63\u012bda az \u1e24ak\u012bm San\u0101\u02be\u012b. Tehran: \u0100g\u0101h, \n1372 [1993\u201394].\n\nSham\u012bs\u0101, S\u012br\u016bs. Anv\u0101\u02bf-i adab\u012b. Tehran: Nashr-i M\u012btr\u0101, 1370 [1991\u201392].\n\nSharma, Sunil. \u201cGeneric Innovation in Sayf\u012b Bu\u1e2b\u0101r\u0101\u02be\u012b\u2019s Shahr\u0101sh\u016bb Ghazals.\u201d In Ghazal as \nWorld Literature, vol. 2: From a Literary Genre to a Great Tradition: The Ottoman \nGazel in Context, edited by Angelika Neuwirth, Michael Hess, Judith Pfeiffer, and Borte \nSagaster, 141\u201349. W\u00fcrzburg: Ergon, 2006.\n\n\u2014\u2014\u2014. Persian Poetry at the Indian Frontier: Mas\u2019\u00fbd Sa\u2019d Salm\u00e2n of Lahore. Delhi: Permanent \nBlack, 2000.\n\n\u2014\u2014\u2014.", "start_char_idx": 162083, "end_char_idx": 163919, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f785d51c-6b62-4ba8-a3d8-2a19f1b8c0ff": {"__data__": {"id_": "f785d51c-6b62-4ba8-a3d8-2a19f1b8c0ff", "embedding": null, "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8484", "node_type": "4", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "53c6b10abb5ba912bd1edea0744d435285e9e66598045cf0550a6fbd292e77b6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c9f4032e-6ee1-4a8c-b381-f11415988ee5", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "6bc505c3eb04221e0bc9d7769c601c23cebfd1407f95994425b92aff6cfd4620", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cd7626bf-d525-4e5e-a1ae-faa33e87de6a", "node_type": "1", "metadata": {}, "hash": "f59402e1752ace8169c155a2b81be9d5b1be4add860b6749060d59e27b0775c5", "class_name": "RelatedNodeInfo"}}, "text": "Delhi: Permanent \nBlack, 2000.\n\n\u2014\u2014\u2014. \u201cShahr\u0101sh\u016bb.\u201d In Persian Lyric Poetry in the Classical Era, 800\u20131500: Ghazals, Panegyrics \nand Quatrains, edited by Ehsan Yarshater, 569\u201378. New York: I. B. Tauris, 2019.\n\nSperl, Stefan. Mannerism in Arabic Poetry: A Structural Analysis of Selected Texts (3rd \nCentury AH/9th Century AD\u20135th Century AH/11th Century AD). New York: Cambridge \nUniversity Press, 1989.\n\nSprachman, Paul. \u201cHajv and Profane Persian.\u201d In Persian Lyric Poetry in the Classical Era, \n800\u20131500: Ghazals, Panegyrics and Quatrains, edited by Ehsan Yarshater, 579\u2013602. New \nYork: I. B. Tauris, 2019.\n\n\n\n46  \u2022  Matthew thoMas Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nStallybrass, Peter, and Allon White. The Politics and Poetics of Transgression. Ithaca,  \nNY: Cornell University Press, 1986.\n\nStetkevych, Jaroslav. The Zephyrs of Najd: The Poetics of Nostalgia in the Classical Arabic \nNas\u012bb. Chicago: University of Chicago Press, 1993.\n\nStetkevych, Suzanne Pinckney. The Mantle Odes: Arabic Praise Poems to the Prophet \nMuhammad. Bloomington: Indiana University Press, 2010.\n\n\u2014\u2014\u2014. The Mute Immortals Speak: Pre-Islamic Poetry and the Poetics of Ritual. Ithaca,  \nNY: Cornell University Press, 1993.\n\n\u2014\u2014\u2014. The Poetics of Islamic Legitimacy: Myth, Gender, and Ceremony in the Classical Arabic \nOde. Bloomington: Indiana University Press, 2002.\n\nal-Suhraward\u012b, Ab\u016b \u1e24af\u1e63 \u02bfUmar. \u02bfAw\u0101rif al-ma\u02bf\u0101rif. Edited by A\u1e25mad \u02bfAbd al-Ra\u1e25\u012bm S\u0101yi\u1e25 and \nTawf\u012bq \u02bfAl\u012b Wahba. Cairo: Maktabat al-Thaq\u0101fa al-D\u012bniyya, 2006. \n\nSzombathy, Zoltan. Muj\u016bn: Libertinism in Medieval Muslim Society and Literature.  \nExeter: Gibb Memorial Trust, 2013.\n\nTayib, Abdullah El. \u201cPre-Islamic Poetry.\u201d In Arabic Literature to the End of the Umayyad \nPeriod, edited by A. F. L. Beeston, T. M. Johnstone, R. B. Serjeant, and G. R. Smith, 27\u2013113. \nCambridge: Cambridge University Press, 1983.\n\nWebb, Peter. \u201cPoetry and the Early Islamic Historical Tradition: Poetry and Narratives of the \nBattle of \u1e62iff\u012bn.\u201d In Warfare and Poetry in the Middle East, edited by Hugh Kennedy, \n119\u201348. New York: I. B. Tauris, 2013.\n\nYaghoobi, Claudia. Subjectivity in \u02bfA\u1e6d\u1e6d\u0101r, Persian Sufism, and European Mysticism.  \nWest Lafayette, IN: Purdue University Press, 2017.\n\nZargar, Cyrus Ali. Sufi Aesthetics: Beauty, Love, and the Human Form in the Writings of Ibn \n\u02bfArabi and \u02bfIraqi. Columbia: University of South Carolina Press, 2011.\n\nZipoli, Riccardo. Irreverent Persia: Invective, Satirical and Burlesque Poetry from the Origins \nto the Timurid Period (10th to 15th Centuries). Leiden: Leiden University Press, 2015.", "start_char_idx": 163883, "end_char_idx": 166443, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cd7626bf-d525-4e5e-a1ae-faa33e87de6a": {"__data__": {"id_": "cd7626bf-d525-4e5e-a1ae-faa33e87de6a", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f785d51c-6b62-4ba8-a3d8-2a19f1b8c0ff", "node_type": "1", "metadata": {"identifier": "alusur-8484", "author": "Thomas Miller, Matthew", "title": "The Poetics of the Sufi Carnival: The Rogue Lyrics (Qalandariyy\u0101t) as Heterotopic Countergenre(s)", "date": "2022-04-01", "file": "alusur-8484.pdf"}, "hash": "d08ed17961daf199662773ee69989a71aba1168b3160fa9393ed9db61b4795e9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bf7a0bf1-878a-4121-9417-943ee15f836b", "node_type": "1", "metadata": {}, "hash": "19139bda9e7119fec84556ec6468c32a7fa922fee2f376a0a32ce866a2596464", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 47-78\n\nIntroduction\n\nThe Near East Section of the Library of Congress, Washington, DC, houses a little-explored \ncollection of Arabic documents, including several originating from the provincial milieu of \nEgypt\u2019s Fayy\u016bm oasis during the medieval period.1 Among these items is a small leaf of \n\n* I would like to thank Marina Rustow, Mathieu Tillier, and Na\u00efm Vanthieghem for advice on reading and \ninterpreting the document under study; Oded Zinger for his thorough comments on an earlier draft; and Claire \nDekle and Muhannad Salhi for help with the Library of Congress\u2019s Arabic document collection. I am also deeply \nappreciative of the two anonymous reviewers\u2019 comments, which greatly improved the document edition and \nsharpened my analysis.\n\n1.  See N. Vanthieghem and L. Weitz, \u201cMonks, Monasteries, and Muslim Scribes: Three Parchment House \n\nThe Long Arm of the Provincial Law: \nA Custody Battle in a Q\u0101\u1e0d\u012b Petition  \n\nfrom the Medieval Fayy\u016bm*\n\nLev Weitz\nCatholic University of America\n\n(weitz@cua.edu)\n\nAbstract\nThis article presents an edition, translation, and study of a short Arabic petition to a q\u0101\u1e0d\u012b and the rescript issued \nin response. The two texts, originating from Egypt\u2019s Fayy\u016bm oasis and dateable to the fourth/tenth or fifth/\neleventh century, are preserved incompletely on both sides of a single leaf of paper now in the holdings of the \nNear East Section of the Library of Congress, Washington, DC. This document\u2019s genre plus its place of origin \nmake it noteworthy. Although scholars have devoted a good deal of attention to medieval Arabic petitions, \nespecially those addressed to high-ranking figures of the Fatimid, Ayyubid, and Mamluk states, the low-register \nprovincial sort that the document at hand exemplifies remains understudied. By comparing this petition to \nother such documents, I flesh out the features of this common documentary tool used to seek aid and patronage \nin medieval Arabic-speaking societies. Furthermore, the people and places this document concerns are attested \nin other documents, which allows us to draw connections between this petition and the wider social world of the \nmedieval Fayy\u016bm and to sketch a basic outline of the workings of a provincial q\u0101\u1e0d\u012b court. Through the petition, \nI sketch two kinds of interconnected stories: the human stories of a father trying to care for his daughter and of \na provincial family of legal functionaries in the Egyptian countryside, and the historical story of the role played \nby legal documents and institutions in structuring medieval social life.\n\n\u00a9 2022 Lev Weitz. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives License, \nwhich allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long \nas attribution is given to the original authors and source.", "start_char_idx": 47, "end_char_idx": 2994, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bf7a0bf1-878a-4121-9417-943ee15f836b": {"__data__": {"id_": "bf7a0bf1-878a-4121-9417-943ee15f836b", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cd7626bf-d525-4e5e-a1ae-faa33e87de6a", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "df535a113e6bbddda54ad2ad9c15416982a38c02330b961141dcdfa0b6fe2b8f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3e6ac057-71ab-43f0-bc9a-00d1ac439dab", "node_type": "1", "metadata": {}, "hash": "d687af2cab8e895578688fa99f466754d051be8aa15c7a36058d9a316f1169f0", "class_name": "RelatedNodeInfo"}}, "text": "48  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  49\n\npaper containing a petition to a q\u0101\u1e0d\u012b and the rescript issued in response, both dateable \nto the fourth/tenth or fifth/eleventh century. Despite this document\u2019s modest provincial \norigins, the edition, translation, and study of it presented here shed new light on two \nnotable areas: the infrastructure of Islamic law in the medieval Egyptian countryside and \nthe development of the Arabic petition as a tool of medieval administrative practice. \n\nThe petition under study provides one of the few explicit documentary attestations of \na provincial q\u0101\u1e0d\u012b in the late Abbasid or Fatimid period; moreover, the people and places \nit concerns are fortuitously attested in other contemporary documents. We are thus able \nto draw connections between this petition and the wider society of the medieval Fayy\u016bm; \nto sketch a basic outline of the workings of the rural court that dealt with the petition\u2019s \nbusiness, particularly by tracing five generations of a lineage of court scribes and witnesses; \nand to offer some informed speculation on the madhhab affiliation and decision-making of \na medieval provincial judge.\n\nThe genre of this document deserves scrutiny as well. Although scholars have given \nconsiderable attention to Arabic petitions addressed to grandees of the Fatimid, Ayyubid, \nand Mamluk states, the low-register provincial sort that the present document exemplifies \nremains understudied. Comparison to other such documents allows us to flesh out the \nfeatures of this documentary tool, used commonly throughout the medieval Arabophone \nIslamic world to seek aid and patronage.\n\nWhat appears at first glance to be a fragmentary, obdurate document reveals a surprising \nrichness. It allows us to trace two sorts of interwoven stories: the human ones of a down-\non-his-luck father trying to care for his daughter and of a family of provincial legal \nfunctionaries, and the historical ones of the role played by legal documents and institutions \nin structuring medieval social life.\n\nEdition\n\nPetition to a Q\u0101\u1e0d\u012b and the Q\u0101\u1e0d\u012b\u2019s Rescript concerning the Custody of a Minor Child\n\nAn unnamed man requests the help of a q\u0101\u1e0d\u012b and his delegate, Ibr\u0101h\u012bm b. Rizq, in \nremoving the petitioner\u2019s minor daughter from the custody of his deceased wife\u2019s mother. \nThe q\u0101\u1e0d\u012b responds.\n\nP. Washington Libr. of Congress Inv. Ar. 95 \u1e6cu\u1e6d\u016bn (?)\n10.8 \u00d7 24 cm     fourth\u2013fifth/tenth\u2013eleventh century\n\nLight brown paper. The right and left margins are preserved. The top margin is partially \npreserved, but the bottom of the sheet has been lost. A number of small and several larger \nholes pockmark the interior of the sheet. Regular horizontal creases occurring approximately \nevery ten centimeters suggest that the sheet has been rolled and then flattened.2\n\nSales from the 4th/10th-Century Fayy\u016bm,\u201d Arabica 67 (2020): 461\u2013501.\n2.  My thanks are due to Clair Dekle, Senior Book Conservator at the Library of Congress, for providing \n\nphotographs of the document.", "start_char_idx": 2998, "end_char_idx": 6036, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3e6ac057-71ab-43f0-bc9a-00d1ac439dab": {"__data__": {"id_": "3e6ac057-71ab-43f0-bc9a-00d1ac439dab", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bf7a0bf1-878a-4121-9417-943ee15f836b", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "fa3ab7f4771cf6e024d9f4671adbc8d2a6ccabf5d5c761b30fef31ebddfee6f3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "56f7b5f5-5077-491b-ae8a-9189497708ce", "node_type": "1", "metadata": {}, "hash": "0ff34536e927e9b4157fc7dd981990c06c42e8ed8a125880fba4477d907884de", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  49\n\nThe text of the document is in two hands. The first hand composed the petition on the \nentirety of the recto side and roughly two-thirds of the verso in a black ink with a thick \nductus. Diacritics are infrequent and inconsistent. When continuing the text from the recto \nonto the verso, the scribe turned the sheet over the short edge such that the top of the \nverso side corresponds to the bottom of the recto.\n\nThe second hand then rotated the sheet to begin the rescript, the response to the \npetition, from the bottom of the verso side. This hand is smaller, somewhat more angular, \nand appears more rushed than the first hand. The rescript is written in a black ink; the \ntext is not as well preserved because of the ink\u2019s fading, discoloration, and damage to this \nportion of the sheet.3\n\n(1st hand) \u0628\u0633\u0645 \u0627\u0644\u0640\u0644\u0647 \u0627\u0644\u0631\u062d\u0645\u0646   ]1[\n\n      \u0627\u0644\u0631]\u062d\u064a\u0645 \u062a\u0648\u0643\u0644\u0640[\u0640\u062a \u0639\u0644\u0649 \u0627\u0644\u0640\u0644\u0647\n\n\u0627\u0639\u0644\u0645 \u0633\u064a\u062f\u064a \u0627\u0644\u0642\u0627\u0636\u064a \u0627\u0637\u0627\u0644 \u0627\u0644\u0640\u0644\u0647 \u0628\u0642\u0627\u0647  ]2[\n\n\u0648\u0627\u062f\u0627\u0645 \u0639\u0627\u0644\u0647 \u0648\u0643\u0628\u062a \u0627\u0639\u062f\u0627\u0647 \u0627\u0646 \u0644\u064a  ]3[\n\n\u0628\u0646\u062a \u0645\u0627\u062a\u062a \u0627\u0645\u0647\u0627 \u0639\u0646\u0647\u0627 \u0648\u0647\u064a \u0628\u0646\u062a  ]4[\n\n\u0634\u0647\u0631 \u0648\u0633\u0644\u0640]\u0640\u0645\u0640[\u0640\u062a\u0647\u0627 \u0644\u0640]\u0640\u0633\u0640[\u0640\u062a\u0647\u0627 \u0645\u0646 \u0627\u0645\u0647\u0627  ]5[\n\n\u0648\u0627\u062c\u0631\u064a\u062a \u0639\u0644\u064a\u0647\u0627 \u0627]\u0644\u0646\u0641\u0642\u0629 \u0645\u0640[\u0640\u0646 \u062e\u0645\u0633  ]6[\n\n\u0633\u0646\u064a\u0646 \u0648\u062f\u062e\u0644\u062a \u0627\u0644\u0633\u0627\u062f\u0633\u0629 \u0648\u0627\u0646\u0627  ]7[\n\n\u0631\u062c\u0644 \u0645\u0633\u0643\u0646 \u0645\u0627 \u064a\u0645\u0643\u0646\u064a \u0627\u0644\u0646\u0641\u0642\u0629 \u0639\u0644\u064a\u0647\u0627  ]8[\n\n]9[  \u0639\u0646\u062f \u0633\u062a\u0647\u0627 \u0641\u0627\u0646 \u0631\u0627\u0649 \u0633\u064a\u062f\u064a \u0627\u0644\u0642\u0627\u0636\u064a\n\n]10[   \u0627\u0631\u0627\u0647 \u0627\u0644\u0640\u0644\u0647 \u0645\u062c\u0627\u0628\u0647 \u064a\u062a\u0637\u0648\u0644 \u0628\u0627\u0644\u062a\u0648\u0642\u064a\u0639\n\n]11[   \u0627\u0644\u0649 \u062e\u0644\u064a\u0641\u062a\u0647 \u0628\u0649\u0637\u0637\u0648\u0646 \u0627\u0628\u0631\u0647\u064a\u0645 \u0628\u0646 \u0631\u0632\u0642\n\n]12[   \u064a\u0633\u0644\u0645 \u0627\u0644\u064a \u0628\u0646\u062a\u064a \u062d\u062a\u0649 \u0627\u062c\u0639\u0644\u0647\u0627 \u0639\u0646\u062f \u0648\u0627\u0644\u062f\u062a\u064a\n\n]13[   \u0648\u0647\u064a \u0633\u062a\u0647\u0627 \u0645\u0646 \u0627\u0628\u0648\u0647\u0627 \u062a\u0643\u0648\u0646\n\n]14[  ]. . . . . . . . . . . .[ . . . .\u0640\u0646\n\n3.  Brackets in the edition and translation denote my suggested restorations of lacunae in the text. \nParentheses in the edition denote my expansion of an abbreviated word form. Parentheses in the translation \ndenote discretionary editorial additions for clarity.\n\nFigure 1: P. Washington Libr. of Congress \nInv. Ar. 95 Recto", "start_char_idx": 6040, "end_char_idx": 7789, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "56f7b5f5-5077-491b-ae8a-9189497708ce": {"__data__": {"id_": "56f7b5f5-5077-491b-ae8a-9189497708ce", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3e6ac057-71ab-43f0-bc9a-00d1ac439dab", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "3294527b37bc3631c0cdb6d409c3cc6826f1e3b7d248906beb4ba683d2e77f3f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "68b2d0ee-9715-42d7-93ce-d77fbb535968", "node_type": "1", "metadata": {}, "hash": "a07a262d9f121dd3e0fbded495bba6af7eb79bcf6ba96fd2b6b385e94445a20a", "class_name": "RelatedNodeInfo"}}, "text": "50  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  51\n\n  \n\n]1[  (1st hand) \u062e\u0644\u064a\u0641\u0629 \u0633\u064a\u062f\u064a \u0627\u0644\u0642\u0627\u0636\u064a\n       \u0627\u062f\u0627\u0645 \u0627\u0644\u0640\u0644\u0647 \u0639\u0632\u0647\n\n]2[  \u0639\u0646\u062f \u0645\u0646 \u064a\u062b\u0642 \u0628\u0647 \u062d\u062a\u0649 \u062a\u0643\u0628\u0631\n]3[  \u0627\u0644\u0635\u0628\u064a\u0629 \u0648\u064a\u0643\u0645\u0644 \u0639\u0642\u0644\u0647\u0627\n\n]4[  \u0628\u062a\u0633\u0644\u0645\u0647 \u0641\u0627\u0639\u0631\u0641\u062a \u0633\u064a\u062f\u064a \u0627\u0644\u0642\u0627\u0636\u064a \u0643\u0628\u062a \u0627\u0644\u0644\u0644\u0647\n]5[  \u0627\u0639\u062f\u0627\u0647 \u0630\u0644\u0643 \u0644\u064a\u0642\u0641 \u0639\u0644\u064a\u0647 \u0648\u064a\u0639\u0644\u0645\u0647\n\n]6[  \u0627\u0646 \u0634\u0627 \u0627\u0644\u0640\u0644\u0647 \u062d\u0633\u0628\u0646\u0627 \u0627\u0644\u0640\u0644\u0647 \u0648\u0646\u0639\u0645 \u0627\u0644\u0648\u0643\u064a\u0644\n\n]7[  (2nd hand) \u0627\u0646\u0634\u0627 \u0627\u0644\u0644\u0640]\u0640\u0647 \u0627\u0644\u0628\u0631\u0647\u064a\u0640[\u0640\u0645 ]\u0628\u0640[\u0640\u0646\n      \u0639\u0644\u064a \u0627\u0643\u0631\u0645\u0643 \u0627\u0644\u0640\u0644\u0647 \u062a\u0642\u0641 \u0639\u0644\u0649 \u0645\u0627 \u0630\u0643\u0631 \u0647\u0630\u0627 \u0627\u0644\u0640]\u0640\u0631[\n\n]8[   \u062c\u0644 \u0645\u0646 \u0627\u0628\u0646\u062a\u0640]\u0640\u0647[ \u0641\u064a \u0639\u062c\u0632 \u062c\u062f\u062a\u0647\u0627 \u0645\u0646 \u0627\u0645\u0647\u0627 \n       \u0648\u0647\u064a \u0627\u0648\u0627\u0644 \u0628\u062d\u0640]\u0640\u0636\u0640[\u0640\u0627]\u0646\u062a\u0647\u0640[\u0640\u0627\n\n]9[  \u0648\u0627\u0643\u0634\u0641\u061f ]. .[ .  . . . . \u0639\u0640 . . . . ]. .  . . .[\n]10[  \u0648\u0631\u0649\u0649\u0649\u0647 ].[ \u0645\u0646\u0647\u0627 . . . . . \u0627\u0644\u0631\u062c\u0644 . .  . .. . .\n\n]11[  \u0648\u0627\u0646 \u0636\u0631\u0639\u062a \u0627\u0644\u0646\u0641\u0642\u0629 \u0639\u0644\u064a\u0647\u0627 \u0627\u0628\u062a\u0639 \u0645\u0646\n        \u0631\u062c\u0644\u0647\u0627 \u0648\u0627\u0646\u0641\u0642 \u0639\u0644\u064a\u0647\u0627\n\n]12[  \u0639\u0646\u062f \u062c\u062f\u062a\u0647\u0627 \u0641\u0627\u0639\u0644\u0645 \u0630\u0627\u0644\u0643 \u0627]\u0646[ \u0634\u0627 \u0627\u0644\u0640\u0644\u0647 \u0648\u0627\u0644\u0640\u0644\u0647\n        \u062d\u0640)\u0640\u0633\u0628\u0640(\u0640\u064a \u0648\u0646\u0639\u0645 \u0627\u0644\u0648\u0643\u0640]\u064a\u0640[\u0640\u0644\n\n]13[  \u0648\u0635\u0644\u0649 \u0627\u0644\u0640\u0644\u0647 \u0639\u0644\u0649 \u0645\u062d\u0645\u062f \u0627\u0644\u0646\u0628\u064a \u0648\u0627\u0644\u0647 \u0648\u0633\u0644\u0645\n\nRecto  ]1[ \u0649\u064e\u0633\u0645  ]\u0640\u0649\u0646 ]12[  \u0648\u0627\u0644\u062f\u0649\u064e\u0649 ]11[  \u0631\u0631\u0642 ]10[  \u0649\u0627\u0644\u0649\u0648\u0642\u0649\u0639 \u0645\u062d\u0627\u0628\u0647 ]9[  \u0633\u0649\u064e\u0647\u0627 ]8[  \u0633\u0646\u064a\u06ba ]7[  \u0627\u0644\u0642\u0627\u0635\u0649 ]2 \nVerso  ]2[ \u0670\u0649\u0643\u0649\u0631  ]\u0627\u0644\u0635\u0628\u0649 ]3 \n\nTranslation\n\nRecto\n\n]1[  (1st hand) In the name of God, the Merciful, the C[ompassionate! I place trus]t in God.\n]2[  I inform my master the judge, may God prolong his life,\n]3[  perpetuate his exaltedness, and crush his enemies, that I have\n]4[  a daughter whose mother died when she was\n[5]  one month old. I deli[v]ered her (to reside) with her maternal [gr]andmother,\n]6[  and have provided her [support fo]r five\n]7[  years. But the sixth has begun with me\n]8[  a poor man, unable to provide her support\n]9[  at her grandmother\u2019s. If my master the judge should see fit\u2014\n]10[  may God show him his answer\u2014(to) demonstrate magnanimity in his rescript\n\nFigure 2: P. Washington Libr. of Congress \nInv. Ar. 95 Verso", "start_char_idx": 7793, "end_char_idx": 9436, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "68b2d0ee-9715-42d7-93ce-d77fbb535968": {"__data__": {"id_": "68b2d0ee-9715-42d7-93ce-d77fbb535968", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "56f7b5f5-5077-491b-ae8a-9189497708ce", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "656b40f0fdae5c8cc39e8c80164402c6414d369f6d3e9f5130caff52752bfea0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "408b2294-0306-435f-9fdf-988e9d52fdbd", "node_type": "1", "metadata": {}, "hash": "2cf9126137a4ef27a6c9897c2a2fb7554384ab5a60527021daf9d920f40cfa9f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  51\n\n]11[  to his delegate in \u1e6cu\u1e6d\u016bn, Ibr\u0101h\u012bm b. Rizq,\n]12[  let him deliver my daughter to me until I may place her with my mother,\n]13[  her paternal grandmother, who is\n]14[  [. . . . . . . . . . . .] . . . . .\n\nVerso\n\n]1[  (1st hand) the delegate of my master the judge, may God perpetuate his might,\n]2[  with someone in whom he trusts, until\n]3[  the girl comes of age and her mind is fully formed\n]4[  in his safekeeping. I have informed my master the judge, may God crush\n[5]  his enemies, of this so that he might take cognizance of it and know of it,\n]6[  if God wills. God is our sufficiency. What an excellent Keeper is He!\n\n]7[  (2nd hand) Go[d] willing, [to Ibr\u0101h\u012b]m [son] of \u02bfAl\u012b, may God honor him. May you  \n            take cognizance of what this [m]an describes\n\n]8[  of ]his[ daughter concerning the incapacity of her maternal grandmother, who has\n       first right to cu[st]od[y of her.]\n]9[  Uncover (?) [. . ]. . . . . . . . . . . . [. . . . . . . . . .]\n]10[  . . . . . [.] from her . . . . . the man . . . . . . . . . . . .\n]11[  If she begs for support for her, buy (something) from her (father) and provide (it)\n         to her\n]12[  at her grandmother(\u2019s abode). Take cognizance of the foregoing, God [w]illing. \n         God is my sufficiency. What an excellent K[ee]per is He!\n]13[  May God bless and keep Mu\u1e25ammad the prophet and his family.\n\nCommentary\n\nRecto\n\n]1[   [tawakkal]tu \u02bf al\u0101 All\u0101h Compare P.Cair.Arab. 37; P.Transmission 4; P.Vente Appendix \n2; CPR XXI 74, 78.4 This addition to the opening invocation is sometimes placed \nabove the basmala.\n\n]2[  u\u02bflim A formulaic introduction to the exposition of the petition; see the discussion \nbelow.\n\n[2\u20133]  a\u1e6d\u0101la All\u0101h baq\u0101\u02beahu wa-ad\u0101ma \u02bfal\u0101\u02beahu wa-kabata a\u02bfd\u0101\u02beahu A common blessing \nin   petitions; see the discussion below.\n\n[5] li-[s]ittih\u0101 For sitt as \u201cgrandmother,\u201d see J. G. Hava, Arabic-English Dictionary \n(Beirut: Catholic Press, 1899), 300.\n\n4.  All references to documents in this article follow the system of the International Society for Arabic \nPapyrology (see https://www.naher-osten.uni-muenchen.de/isap/isap_checklist/index.html) and the Arabic \nPapyrology Database (https://www.apd.gwi.uni-muenchen.de/apd/project.jsp). I have used both extensively \nto identify, collate, and compare relevant documents.", "start_char_idx": 9440, "end_char_idx": 11814, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "408b2294-0306-435f-9fdf-988e9d52fdbd": {"__data__": {"id_": "408b2294-0306-435f-9fdf-988e9d52fdbd", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "68b2d0ee-9715-42d7-93ce-d77fbb535968", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "fea242b3b2d89234b150383efaa1e8059ca98cab277cbcd2aff93c6b3cae47d9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d0415b52-022a-4101-b5e6-f16726c16917", "node_type": "1", "metadata": {}, "hash": "6699fa6f763b2b6c4c0183446bb2a7b8d87f95f73841094aadf6ce1b3809b242", "class_name": "RelatedNodeInfo"}}, "text": "52  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  53\n\n]8[ misk\u012bn Reading the rasm \u0645\u0633\u0643\u06ba as \u0645\u0633\u0643\u064a\u0646.\n yumkinn\u012b Properly \u064a\u0645\u0643\u0646\u0646\u064a, yumkinun\u012b, rather than \u064a\u0645\u0643\u0646\u064a.\n\n]9[ fa-in ra\u02be\u0101 A formulaic opening to the petitioner\u2019s request; see the discussion below.\n\n]10[  ar\u0101hu All\u0101h muj\u0101bahu I am unaware of other attestations of this formula. In later \nMamluk petitions, muj\u0101b, \u201cit is granted,\u201d is a standard response in rescripts granting \nthe petition\u2019s request. See P.St.Catherine I 13 B and C = P.SternMamlukPetitions 2 \nand 3. Another possible reading is add\u0101hu All\u0101h muj\u0101bahu, \u201cmay God give him to \ngrant it.\u201d\n\n yata\u1e6dawwal Properly, we would expect the particle an to precede yata\u1e6dawwal. For \nan example in a letter of the formula fa-in ra\u02be\u0101 . . . an yata\u1e6dawwal, \u201cshould [the \nrecipient] see fit to offer his magnanimity to answer the request,\u201d see CPR XXXII \n6.2. \n\n tawq\u012b\u02bf A rescript, that is, a decision written on and in response to a petition. See M. \nRustow, The Lost Archive: Traces of a Caliphate in a Cairo Synagogue (Princeton, \nNJ: Princeton University Press, 2020), 370\u201371. Other references to rescripts within \nthe text of Fatimid and Ayyubid petitions and requests include P.Vind.Arab. III \n30.12; P.GenizahCambr. 95r.7; P.RustowPetition. 12.\n\n]11[ khal\u012bfatihi bi-\u1e6cu\u1e6d\u016bn Ibr\u0101h\u012bm b. Rizq On the office of the delegate, the location, and \nthe identity of Ibr\u0101h\u012bm, see the discussion below. A superfluous tooth follows the \nb\u0101\u02be in bi-\u1e6cu\u1e6d\u016bn.\n\nVerso\n\n]4[ bi-tasallumih The rasm \u0649\u0649\u0633\u0644\u0645\u0647 is clear but the interpretation is uncertain. One might \nhave expected \u064a\u062a\u0633\u0644\u0645\u0647\u0627 yatasallamah\u0101, suggesting that if the judge has a trustworthy \nguardian in mind, \u201clet him receive her [the daughter],\u201d but the rasm will not allow \nthat reading.\n\n All\u0101h The scribe has mistakenly added a third l\u0101m.\n\n[4\u20135]  fa-a\u02bfraftu . . . dh\u0101lika li-yaqif \u02bfalayhi wa-ya\u02bflimahu in sh\u0101\u02bea All\u0101h For the formula \n\u201cI have informed you so that you might know,\u201d addressed to someone of higher \nrank, as in this document, see the letter concerning fiscal administration \nCPR XXXII 12.6. For the verbal phrase waqafa \u02bfal\u0101 in the sense used here, see \nP.GenizahCambr. 95l.2\u20134.\n\n]6[ \u1e25asbun\u0101 All\u0101h wa-ni\u02bfm al-wak\u012bl This formula, very common in the documentary \nrecord, was used by scribes to fill the final line of a document to the left-hand \nmargin. See Y. R\u0101\u0121ib, Actes de vente d\u2019esclaves et d\u2019animaux d\u2019\u00c9gypte m\u00e9di\u00e9vale \n(Cairo: Institut fran\u00e7ais d\u2019arch\u00e9ologie orientale, 2002\u20136), 2:4, \u00a710.\n\n]7[ insh\u0101\u02bea All[\u0101h li-Ibr\u0101h\u012b]m [ib]n \u02bfAl\u012b This reading is speculative. The rasm \u0639\u0644\u0649 is clear \nenough and one Ibr\u0101h\u012bm b. \u02bfAl\u012b b. Rizq is known from other documents (see the", "start_char_idx": 11818, "end_char_idx": 14470, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d0415b52-022a-4101-b5e6-f16726c16917": {"__data__": {"id_": "d0415b52-022a-4101-b5e6-f16726c16917", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "408b2294-0306-435f-9fdf-988e9d52fdbd", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "5e98fe97f004c1387b1de474722f25c8314a50ee38130816358687bcbd27cc8e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "86f326e3-bd1a-4868-9c74-68fa775e0240", "node_type": "1", "metadata": {}, "hash": "459f6170614c70a266790d95d725248c7ee26deac6229a88c0f6fece0951a87a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  53\n\ndiscussion below). The reading here would thus mean that Ibr\u0101h\u012bm b. Rizq, the \nq\u0101\u1e0d\u012b\u2019s delegate named in recto l. 11, was the recipient of the rescript and charged \nwith carrying out its order.\n\n[7\u20138]  taqif \u02bfal\u0101 m\u0101 dhakara h\u0101dh\u0101 al-[r]ajul  For the phrase li-yaqif \u02bfal\u0101, \u201clet [so-and-so] \ntake cognizance of,\u201d used to deliver an instruction to the recipient of a rescript \nto a petition just as the formula is here, see P.GenizahCambr. 95l .2\u20134.\n\n]12[ wa-All\u0101h \u1e25a(sb)\u012b wa-ni\u02bfm al-wak[\u012b]l If this reading is correct, this formula is an \nanomalous version of the standard one found in l. 6. Another possible reading, \nsimilarly unattested, would read the first half of the phrase as \u0640\u0640\u064a \u0640\u0640\u0644\u0647 \u062d  wa-All\u0101h \u0648\u0627\u0644\u0640\n\u1e25ayy, \u201cGod is the Living One.\u201d\n\nThe Story\n\nThe protagonist of the story laid out in this document is the father of a young girl. His \npetition, likely written by a scribe he has commissioned, requests redress from a q\u0101\u1e0d\u012b for \nthe predicament in which the father finds himself. He relates that when his daughter was \nonly a month old, her mother, assuredly the petitioner\u2019s wife, died. He then handed the \nchild over to the girl\u2019s maternal grandmother (li-sittih\u0101 min ummih\u0101) for caretaking. The \npetitioner states that he has been furnishing maintenance (nafaqa) for his daughter for the \nlast five years. As the sixth year of the girl\u2019s life begins, however, the petitioner claims to \nbe too poor to continue providing support as long as the girl lives with his former mother-\nin-law. The petitioner therefore asks for help from the q\u0101\u1e0d\u012b and from the latter\u2019s delegate to \nthe village of \u1e6cu\u1e6d\u016bn, Ibr\u0101h\u012bm b. Rizq, in facilitating the transfer of the girl from the custody \nof her maternal grandmother to that of the petitioner\u2019s own mother, or perhaps to a court-\nappointed guardian\u2014the lacunae in the document render the final details of the request \nunclear.\n\nThe rescript\u2014the judge\u2019s response to the petition, written on the bottom half of the \ndocument\u2019s verso side by either the judge or another scribe\u2014is unfortunately more difficult \nto read and interpret. It appears to be addressed to the judge\u2019s delegate, who is ordered to \nlook into the case and, following several illegible passages, to procure material support for \nthe girl at her grandmother\u2019s home; which grandmother is meant here we cannot say.\n\nThe petition is undated, and we have the name of neither the petitioner nor the judge. \nBut the document\u2019s formal features and the two proper names that do appear in the text, \n\u1e6cu\u1e6d\u016bn and the q\u0101\u1e0d\u012b\u2019s delegate Ibr\u0101h\u012bm, allow us to make some educated inferences about \nthe document\u2019s origins and to explore the institutional and social context in which it was \nproduced: a provincial court in Egypt\u2019s Fayy\u016bm oasis, likely during the first half-century \nfollowing the Fatimid conquest of 359/969.\n\nThe Setting\n\n\u1e6cu\u1e6d\u016bn is a familiar locale in the Arabic documentary record of medieval Egypt. A mostly \nChristian village lying at the southern edge of the Fayy\u016bm, \u1e6cu\u1e6d\u016bn produced a considerable \nnumber of legal and other documents, dating especially between the third/ninth and fifth/", "start_char_idx": 14475, "end_char_idx": 17642, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "86f326e3-bd1a-4868-9c74-68fa775e0240": {"__data__": {"id_": "86f326e3-bd1a-4868-9c74-68fa775e0240", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d0415b52-022a-4101-b5e6-f16726c16917", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "abec86f988a14a3dfc1a8fd6dae8b16f3f623294f01ba58ad5819fba7d574a4c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dc0e00d7-fc4a-4494-b103-080dac149c12", "node_type": "1", "metadata": {}, "hash": "282bc2b96d3c8dfe66ced9b5c24c628e47d015885f6ca7b9e5fe974bbd644d01", "class_name": "RelatedNodeInfo"}}, "text": "54  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  55\n\neleventh centuries, that have survived to the present.5 The petitioner\u2019s daughter and her \nmaternal grandmother must have resided in \u1e6cu\u1e6d\u016bn, since the petitioner asks that the judge\u2019s \ndelegate in that village secure and deliver his daughter to him. The document does not \nidentify the judge\u2019s location, but two possibilities present themselves: Mad\u012bnat al-Fayy\u016bm, \nthe provincial capital, and \u1e6cal\u012bt, a village about four kilometers west of \u1e6cu\u1e6d\u016bn.6 I prefer \nthe latter interpretation, which requires further discussion that I pursue in the following \nsection. \n\nWe know nothing of the circumstances of the document\u2019s discovery,7 so whether it was \nexcavated in the vicinity of \u1e6cu\u1e6d\u016bn or elsewhere and who retained possession of it after \nits drafting remain uncertain. We might speculate that Ibr\u0101h\u012bm b. Rizq held on to the \ndocument, since he would have been charged with carrying out the order in the rescript.\n\nAlthough we have no date for the petition, we are fortunate that Ibr\u0101h\u012bm b. Rizq appears \nin a number of other \u1e6cu\u1e6d\u016bn-related documents and that plenty of other Arabic petitions \nare extant to compare to ours. As we will see, these allow us to locate our petition between \nthe latter half of the fourth/tenth century (most likely after the Fatimid conquest of Egypt \nin 359/969) and the mid-fifth/eleventh. Our document and its comparanda can also help us \npartially reconstruct the Islamic judicial infrastructure of the rural district around \u1e6cu\u1e6d\u016bn \nand the locals who worked in it\u2014a notable contribution, as provincial administrative history \nis particularly difficult to trace in this period.\n\nThe Khal\u012bfa and the Q\u0101\u1e0d\u012b\n\nThe petition mentions holders of two judicial positions, the khal\u012bfa and the q\u0101\u1e0d\u012b. The \nterm khal\u012bfa appears relatively early in Egypt\u2019s papyrological record to designate individuals \ndelegated some judicial power by a higher authority.8 So, for example, a papyrus of the \n210s/820s calls one \u1e24asan b. Ya\u02bfq\u016bb \u201cthe khal\u012bfa of Ya\u1e25y\u0101 b. Sa\u02bf\u012bd, [who is] the khal\u012bfa of \nthe q\u0101\u1e0d\u012b \u02bf\u012as\u0101 b. al-Munkadir, in the Fayy\u016bm.\u201d9 \u02bf\u012as\u0101 was the chief judge of Egypt with his seat \nin Fustat; we therefore understand \u1e24asan in this example to have been the Fayy\u016bm\u2019s main \nlocal judicial figure by virtue of the authority delegated down the chain to him from \u02bf\u012as\u0101.\n\n5.  See C. Gaubert and J.-M. Mouton, Hommes et villages du Fayyoum dans la documentation papyrologique \narabe (Xe\u2013XIe si\u00e8cles) (Geneva: Librairie Droz, 2014), 231\u201335; Y. Rapoport, Rural Economy and Tribal Society \nin Islamic Egypt: A Study of al-N\u0101bulus\u012b\u2019s \u201cVillages of the Fayyum\u201d (Turnhout: Brepols, 2018), 43\u201347; L. Weitz, \n\u201cIslamic Law on the Provincial Margins: Christian Patrons and Muslim Notaries in Upper Egypt, 2nd\u20135th/8th\u2013\n11th Centuries,\u201d Islamic Law and Society 27 (2020): 5\u201352; M. J. Shomali, \u201cArabic Legal Documents from the \nFatimid Period and Their Historical Background\u201d (PhD thesis, University of Cambridge, 2020).\n\n6.", "start_char_idx": 17646, "end_char_idx": 20652, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dc0e00d7-fc4a-4494-b103-080dac149c12": {"__data__": {"id_": "dc0e00d7-fc4a-4494-b103-080dac149c12", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "86f326e3-bd1a-4868-9c74-68fa775e0240", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "428e4207a3279217adde2e1eb122f5f0d398a96d77c1abb80b711d10250c1c92", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eea28dd5-cd2b-4e2b-b0d5-9b72908e534a", "node_type": "1", "metadata": {}, "hash": "0797064bd47ee8fa1a64921ba27fa29c1b0833c532b7bf116e47c259cf2f2749", "class_name": "RelatedNodeInfo"}}, "text": "6.  See the map in Gaubert and Mouton, Hommes et villages, 299, and the discussion in M. Tillier and N. \nVanthieghem, \u201cLa ranc\u0327on du serment: Un accord a\u0300 l\u2019amiable au tribunal fatimide de \u1e6cal\u012bt,\u201d Revue des mondes \nmusulmans et de la M\u00e9diterran\u00e9e 140 (2016): 53\u201372, at 59\u201360.\n\n7.  The document belongs to a collection that the Library of Congress purchased from the Cairo dealer Au \nBouqiniste Orientale, likely in the late 1940s or early 1950s. See Vanthieghem and Weitz, \u201cMonks, Monasteries, \nand Muslim Scribes,\u201d 463, n. 5.\n\n8.  See M. Tillier, L\u2019invention du cadi: La justice des musulmans, des juifs et des chr\u00e9tiens aux premiers si\u00e8cles \nde l\u2019islam (Paris: Publications de la Sorbonne, 2017), 40\u201341.\n\n9.  P.SijpesteijnDelegation.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  55\n\nIbr\u0101h\u012bm b. Rizq appears to have enjoyed delegated judicial powers of an even more \nlocalized nature, limited to the village of \u1e6cu\u1e6d\u016bn. Indeed, there are other examples of \nprobable village-level judicial delegates elsewhere in the southern Fayy\u016bm, designated \nby slightly different formulations: a \u201crepresentative [of justice] in Uql\u016bl\u201d (al-mustakhlaf \nbi-Uql\u016bl), witness to a document of 415/1024; a \u201cholder of the right to justice (al-musta\u1e25iqq \nal-\u1e25ukm) in Uql\u016bl,\u201d 417/1026; and another \u201crepresentative of justice\u201d (al-mustakhlaf \u02bfal\u0101 \nal-\u1e25ukm) in Barban\u016bda, 421/1030.10 What these individuals\u2019 precise powers were is not \ncertain, and we should think of khal\u012bfa as a loose term that might connote a host of duties, \nnot as a designation of a uniform office.11 In the case of our petition, at least, Ibr\u0101h\u012bm\u2019s \nposition involved carrying out the order of a higher authority rather than issuing a \njudgment himself.\n\nWho is the q\u0101\u1e0d\u012b to whom the petition is addressed and from whom Ibr\u0101h\u012bm\u2019s powers \nderive? Given the small size and generally inelegant form of the petition (discussed below), \nwe cannot be dealing with Egypt\u2019s chief q\u0101\u1e0d\u012b in Fustat or Cairo; a provincial judge based in \nthe Fayy\u016bm is much more probable. Thus, one possibility is that the petition is addressed to \nthe q\u0101\u1e0d\u012b of the provincial capital, Mad\u012bnat al-Fayy\u016bm.\n\nA second interpretation is that the q\u0101\u1e0d\u012b in question occupied a judgeship in \u1e6cu\u1e6d\u016bn\u2019s \nneighboring village of \u1e6cal\u012bt. We know \u1e6cal\u012bt to have been home to a majlis al-\u1e25ukm by the \nearly fifth/eleventh century, as this tribunal is named in a dispute settlement that the \nmajlis produced in 404/1013\u201314.12 Though that document gives no title for the presiding \nauthority, its contents indicate that the remit of the majlis stretched beyond \u1e6cal\u012bt itself into \nthe surrounding region, as one of the litigants is identified as a resident of \u1e6cu\u1e6d\u016bn (the other \ngets no geographical nisba).13 In view of the fact that multiple judicial delegates are attested \nin nearby villages, it is reasonable to think that a formal court serving the surrounding \ndistrict would have been home to an official with a higher rank than that of a village-level \nkhal\u012bfa.", "start_char_idx": 20650, "end_char_idx": 23640, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eea28dd5-cd2b-4e2b-b0d5-9b72908e534a": {"__data__": {"id_": "eea28dd5-cd2b-4e2b-b0d5-9b72908e534a", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dc0e00d7-fc4a-4494-b103-080dac149c12", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "969880d6f3a2c8f6133015e9b9f744d14da9fe49872316a0e2967ad90b9503b3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "adb61c1c-0846-4cb9-995e-156db6f82a4a", "node_type": "1", "metadata": {}, "hash": "eba2da62e0f8acebb68367a9059616a4e340bbdb7e40f53a547bfcfedceef1bb", "class_name": "RelatedNodeInfo"}}, "text": "Furthermore, another majlis al-\u1e25ukm attested in contemporary documents was \nlocated in a town, al-Ushm\u016bnayn,14 that we know was the seat of a q\u0101\u1e0d\u012b.15 Adding these \nobservations together, it is conceivable that the q\u0101\u1e0d\u012b of our petition sat in \u1e6cal\u012bt.16 If he did, \n\n10.  P.Transmission 3; P.VanthieghemArabisation; Chrest.Khoury II 19.\n11.  On a q\u0101\u1e0d\u012b who is the khal\u012bfa of another q\u0101\u1e0d\u012b in al-Ushm\u016bnayn, see D. Livingston, \u201cLife in the Egyptian \n\nValley under Ikhsh\u012bdid and F\u0101\u1e6dimid Rule: Insights from Documentary Sources,\u201d Journal of the Economic and \nSocial History of the Orient 61 (2018): 426\u201360, at 443\u201344.\n\n12.  P.TillierRancon. \n13.  The defendant is one S\u016brus b. Jirja al-\u1e6cu\u1e6d\u016bn\u012b. Chrest.Khoury I 39, a quittance between a resident of \n\n\u1e6cal\u012bt and another of Buljus\u016bq, is another example of multi-village business that I consider likely to have been a \nproduct of \u1e6cal\u012bt\u2019s majlis.\n\n14.  Judicial summonses to the majlis al-\u1e25ukm in al-Ushm\u016bnayn include Chrest.Khoury I 78, 79; Chrest.\nKhoury II 32, 33; P.GrohmannUrkunden 7.\n\n15.  Fourth/tenth-century petitions from al-Ushm\u016bnayn addressed to a q\u0101\u1e0d\u012b include P.Heid.Arab. III 28 and \nChrest.Khoury I 81. P.Cair.Arab. 45, a marriage contract of 461/1069, names al-Ushm\u016bnayn\u2019s current q\u0101\u1e0d\u012b.\n\n16.  M. Tillier and N. Vanthieghem also conclude that there is a good possibility that a q\u0101\u1e0d\u012b sat in \u1e6cal\u012bt. See \n\u201cLa ranc\u0327on,\u201d 61; \u201cUn rec\u0327u de paiement pour une vente immobili\u00e8re a\u0300 terme,\u201d Chronique d\u2019Egypte 93 (2018): \n421\u201331, at 421\u201322.\n\n\n\n56  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  57\n\nthis village judge presumably had jurisdiction over some stretch of the southern Fayy\u016bm \nwhile remaining subordinate to the q\u0101\u1e0d\u012b of Mad\u012bnat al-Fayy\u016bm. \n\nI incline to the view that \u1e6cal\u012bt indeed hosted our document\u2019s q\u0101\u1e0d\u012b, largely because I \nfind the overall roughness of the petition\u2014its small size, spelling mistakes, and brusque \nrescript\u2014suggestive of distance from a more prestigious court setting in the national or \nprovincial capital. But the evidence for a q\u0101\u1e0d\u012bship in \u1e6cal\u012bt is ultimately circumstantial, and \nwe cannot rule out the possibility that the petition was destined for the eyes of a judge in \nMad\u012bnat al-Fayy\u016bm. It appears more certain that \u1e6cal\u012bt\u2019s majlis al-\u1e25ukm was a local center of \njudicial activity and that, whatever the title of its chief authority, \u1e6cu\u1e6d\u016bn-related matters fell \nunder its purview.", "start_char_idx": 23641, "end_char_idx": 26037, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "adb61c1c-0846-4cb9-995e-156db6f82a4a": {"__data__": {"id_": "adb61c1c-0846-4cb9-995e-156db6f82a4a", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eea28dd5-cd2b-4e2b-b0d5-9b72908e534a", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "8d78949e790399fa147bb6b545746199b376c6360c6c5bdabcd04e8a47b0d8b7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ce356748-7a08-4e20-be08-42d22c95be34", "node_type": "1", "metadata": {}, "hash": "52e4f8d8d313b2381079bf58593f3a66567c09b22906009cbf62b0e82ffcd2a7", "class_name": "RelatedNodeInfo"}}, "text": "In addition to the documented appearance of a \u1e6cu\u1e6d\u016bnite litigant at \u1e6cal\u012bt \ndiscussed above, the almost exclusively Coptic and biblical names of the residents of \u1e6cu\u1e6d\u016bn \nfound in documents related to the village give the impression that it was mostly Christian \ninto the second half of the fifth/eleventh century, which militates against the likelihood \nthat it hosted its own Islamic legal assembly.17 I thus consider it probable that Ibr\u0101h\u012bm \nwas associated with \u1e6cal\u012bt\u2019s majlis al-\u1e25ukm. Perhaps he was made khal\u012bfa for \u1e6cu\u1e6d\u016bn by the \n\u1e6cal\u012bt majlis; perhaps he himself presided over the majlis by virtue of delegated authority \nfrom a higher q\u0101\u1e0d\u012b, and that remit included responsibility for \u1e6cu\u1e6d\u016bn as well. I develop this \ninference of an association between \u1e6cal\u012bt\u2019s Islamic tribunal and the khal\u012bfa Ibr\u0101h\u012bm, as well \nas his broader lineage, in the following section.\n\nFinally, wherever our petition\u2019s addressee had his seat, it is worth noting that the \ndocument remains one of the earliest attestations of a judicial official in the Fayy\u016bm bearing \nthe title of q\u0101\u1e0d\u012b.18 If he was indeed the q\u0101\u1e0d\u012b of \u1e6cal\u012bt, we have one of the only documentary \nattestations of that title outside of a major city or provincial capital. Mathieu Tillier has \nargued that Egypt\u2019s Islamic court system began to expand into the provinces and rural areas \nbeginning perhaps in the third/ninth century;19 although the paper trail left by that process \nhas provided most of the medieval legal documents available for us to study today, explicit \nmentions of q\u0101\u1e0d\u012bs securely locatable in the provinces are few and far between.20 We may \nnow add the Fayy\u016bm\u012b q\u0101\u1e0d\u012b of our petition to those few other references. \n\nIbr\u0101h\u012bm and the Ban\u016b Rizq\n\nThe evidence for the identity of our q\u0101\u1e0d\u012b ends at the inferred location of his seat, but \na number of other documents allow us to say more about the khal\u012bfa Ibr\u0101h\u012bm and, by \nextension, the human infrastructure of his local judicial institution\u2014the group of scribes \nand witnesses who supported its work. We would not expect a judge\u2019s delegate to a village \nat the desert\u2019s edge to enjoy a prominent place in the historical record, but Ibr\u0101h\u012bm\u2019s nasab \n\n17.  See, for the same argument, Tillier and Vanthieghem, \u201cLa ranc\u0327on,\u201d 59\u201360. Cf. Shomali, \u201cArabic Legal \nDocuments,\u201d 132\u201335.\n\n18.  P.Fay.Villages 37 and 40, two late fourth/tenth- to early fifth/eleventh-century letters from Dam\u016bya in \nthe vicinity of the Fayy\u016bm, mention q\u0101\u1e0d\u012bs. \n\n19.  M. Tillier, L\u2019invention, 114\u201335.\n20.  See the documents cited in notes 15 and 18 above.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  57\n\n\u201cibn Rizq\u201d crops up a number of times in the Arabic documentation of his home region.21 \nTracing this family name through the documents suggests that Ibr\u0101h\u012bm and his family \nbelonged to a provincial Muslim literate class and maintained traditions of service to their \nlocal Islamic institutions. Perhaps constituting a petty elite, local lineages such as the Ban\u016b \nRizq provided the ranks of witnesses and scribes that kept the business of village courts \nhumming.\n\nWe first encounter the descendants of a certain Rizq as witnesses to two of the earliest \nextant Arabic legal documents related to \u1e6cu\u1e6d\u016bn, deeds of purchase dated 268/881 and \n272/886.", "start_char_idx": 26038, "end_char_idx": 29297, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ce356748-7a08-4e20-be08-42d22c95be34": {"__data__": {"id_": "ce356748-7a08-4e20-be08-42d22c95be34", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "adb61c1c-0846-4cb9-995e-156db6f82a4a", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "260380893fa874166ea10c2788c538edd74d013b6bfa812819c6142b67ce87c1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e18af30d-80fc-4040-97a0-2c134f5bcc2f", "node_type": "1", "metadata": {}, "hash": "811cf4aeeab687e3e5f7412fcf41fa690f6f7dfd31966ba8fbb70cd982cdffaf", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u1e24asan b. Rizq, four of his sons, and one nephew affixed their witness signatures \nto the former; the same al-\u1e24asan, four sons, a nephew, a grandnephew, and perhaps a \ngrandson signed the latter.22\n\nThe latest attestations of the \u201cibn Rizq\u201d nasab come nearly two hundred years later in a \ncorpus of legal documents dated between 405/1014 and 456/1064. In these, all concerning \nindividuals from southern Fayy\u016bm settlements, one al-\u1e24asan b. Ibr\u0101h\u012bm b. Rizq has signed \nhis name and added a note of registration in the upper margin.23 This al-\u1e24asan cannot be \nthe grandson of the same Rizq whose grandchildren lived two centuries earlier, but he was \nindeed Rizq\u2019s descendant: eleven years before the younger al-\u1e24asan appears as a document \nregistrant, his witness signature on a deed of manumission gives his full genealogy, al-\u1e24asan \nb. Ibr\u0101h\u012bm b. \u02bfAl\u012b b. Jibr\u012bl b. al-\u1e24asan b. Rizq.24 The fifth/eleventh-century al-\u1e24asan was thus \nthe great-great-grandson of his third/ninth-century namesake, and his signature indicates \nthat Ibn Rizq had become the clan nasab of a broader lineage descended from that common \nancestor.\n\nThe Ban\u016b Rizq evidently passed on a commitment to serve their local Islamic legal \ninstitutions from one generation to the next, as a survey of documents from the southern \nFayy\u016bm turns up at least thirteen members of this lineage who appear as witnesses or \ndocument registrants (see Table 1). Following Tillier and Na\u00efm Vanthieghem, I would \nsuggest that these individuals were closely associated with \u1e6cal\u012bt\u2019s majlis al-\u1e25ukm and \nperhaps resided in that village.25 With one exception, the descendants of Rizq appear as \nwitnesses exclusively in documents related to residents of \u1e6cu\u1e6d\u016bn; as mentioned above, \n\n21.  Noted in Tillier and Vanthieghem, \u201cLa ranc\u0327on,\u201d 60; Shomali, \u201cArabic Legal Documents,\u201d 147\u201348.\n22.  P.FahmiTaaqud 4, 5.\n23.  P.Berl.Arab. I 22; Chrest.Khoury I 39; Chrest.Khoury II 20; CPR XXVI 10; P.Shomali 1\u20133, 5\u20137, 8\u20139; \n\nP.TillierRecu; P. Utah 850r (unpublished). See also A. Grohmann, Einf\u00fchrung und Chrestomathie zur arabischen \nPapyruskunde (Prague: St\u00e1tn\u00ed Pedagogick\u00e9 Nakladatelstv\u00ed, 1954), 121\u201324. Note that P.TillierRecu does not \nmention explicit toponyms or geographical nisbas. P. Utah 850r concerns parties from \u1e6cu\u1e6d\u016bn, but the date is \nillegible.\n\n24.  P.Cair.Arab. 37 (393/1003).\n25.  Tillier and Vanthieghem, \u201cLa ranc\u0327on,\u201d 60. Cf. Shomali, \u201cArabic Legal Documents,\u201d 139\u201341. Note that \n\nP.Shomali 1.10 describes a manor or pavilion, jawsaq, that lies in \u1e6cu\u1e6d\u016bn and belongs to \u1e6c\u0101hir b. al-\u1e24asan b. \nRizq. If this is the same individual who signed P.FahmiTaaqud 4 (268/881), he can no longer have been alive \nwhen P.Shomali 1 (405/1014) was drafted; perhaps \u201c\u1e6c\u0101hir\u2019s manor\u201d was the customary moniker given to this \nproperty.", "start_char_idx": 29298, "end_char_idx": 32074, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e18af30d-80fc-4040-97a0-2c134f5bcc2f": {"__data__": {"id_": "e18af30d-80fc-4040-97a0-2c134f5bcc2f", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ce356748-7a08-4e20-be08-42d22c95be34", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "c18f2f878953cf63ad310c3fb881662932b9353aec32ebb24c1df5c89737c45c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "adf5ee20-e6f3-471b-af27-f7417fb9f7b1", "node_type": "1", "metadata": {}, "hash": "4d9f396a0a5ce732b7b04a928320d6c7a634ae5498515405eddb67bc5b4dc9cb", "class_name": "RelatedNodeInfo"}}, "text": "It is, in any case, evidence that at least some of the Ban\u016b Rizq owned property and might have resided \nin \u1e6cu\u1e6d\u016bn at some point, but it hardly proves that the clan as a whole did. \n\n\n\n58  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  59\n\nTable 1. Members of the Ban\u016b Rizq Attested in Legal Documents\n\nName Documents (date)\n\nal-\u1e24asan b. Rizq P.FahmiTaaqud 4 (268/881), 5 (272/886)\n\nD\u0101w\u016bd b. al-\u1e24asan b. Rizq P.FahmiTaaqud 4, 5\n\n\u1e6c\u0101hir b. al-\u1e24asan b. Rizq P.FahmiTaaqud 4, 5\n\nIs\u1e25\u0101q b. Sulaym\u0101n b. Rizq P.FahmiTaaqud 4, 5\n\nH\u0101r\u016bn b. al-\u1e24asan b. Rizq P.FahmiTaaqud 4, 6 (293/906)\n\n\u02bf\u012as\u0101 b. Is\u1e25\u0101q b. Sulaym\u0101n [b. Rizq] P.FahmiTaaqud 5*26\n\nYa\u02bfq\u016bb b. al-\u1e24asan b. Rizq P.FahmiTaaqud 5\n\nSulaym\u0101n b. Ya\u02bfq\u016bb [b. al-\u1e24asan b. \nRizq]\n\nP.FahmiTaaqud 5*\n\nA\u1e25mad b. al-\u1e24asan b. Rizq P.FahmiTaaqud 4, 5, 6\n\nIbr\u0101h\u012bm b. A\u1e25mad [b. al-\u1e24asan] b. \nRizq27\n\nP.Cair.Arab. 58* (341/952), 59* (341/953), 119 (348/960); P. Berl. \nInv. 9159* (unpublished, 346/961);28 P.FahmiTaaqud 9 (353/964)\n\n\u02bfAl\u012b b. Jibr\u012bl [b. al-\u1e24asan] b. Rizq29 P.Frantz-MurphyComparison I 1* (350/961), 2* (352/963); \nP.Vente 9 = Chrest.Khoury I 53 (372/983)\n\nIbr\u0101h\u012bm b. \u02bfAl\u012b [b. Jibr\u012bl b. al-\u1e24asan b. \nRizq]\n\nP.Cair.Arab. 37* (393/1003)30\n\nal-\u1e24asan b. Ibr\u0101h\u012bm b. \u02bfAl\u012b b. Jibr\u012bl b. \nal-\u1e24asan b. Rizq\n\nP.Cair.Arab. 37; P.Shomali 1 (405/1014); P.Berl.Arab I 22 \n(407/1016); P.Shomali 2 (417/1026), 3 (430/1038); P.TillierRecu \n(447/1055); CPR XXVI 10 (451/1059); P.Shomali 5 (454/1062), \n7 (455/1063), 8\u20139 (456/1064); Chrest.Khoury I 39 (456/1064); \nChrest.Khoury II 20 (456/1064); P. Utah 850r (date illegible)\n\n26.  Asterisks indicate that the Ibn Rizq nasab does not appear in the individual\u2019s signature, but internal and \ncross-document comparison makes his belonging to the family likely.\n\n27.  Ibr\u0101h\u012bm b. A\u1e25mad added the Ibn Rizq nasab to his signature in P.Cair.Arab.", "start_char_idx": 32075, "end_char_idx": 33920, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "adf5ee20-e6f3-471b-af27-f7417fb9f7b1": {"__data__": {"id_": "adf5ee20-e6f3-471b-af27-f7417fb9f7b1", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e18af30d-80fc-4040-97a0-2c134f5bcc2f", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "eab5be6de1ee995573a754aa5fd7750213f5b1ea3d2753035d03b34da38180d8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2fcb515d-adcb-4998-a40e-27c14cadc33c", "node_type": "1", "metadata": {}, "hash": "98cbb3c80ccd51f6d18145ae1a46057933b434045c260c26de9ed2eae077a5aa", "class_name": "RelatedNodeInfo"}}, "text": "119 and P.FahmiTaaqud 9 \n(the editor erroneously reads Rajab for Rizq; see the plate) but not in the other documents. Grohmann\u2019s notes to \nP.Cair.Arab. 58.15, 59.14, and 119.13 suggest that we are dealing with the same individual on all these documents \nbecause of the similarity of the hand.\n\n28.  See Grohmann\u2019s notes to P.Cair.Arab. 58.15 and 119.13.\n29.  \u02bfAl\u012b b. Rizq signed on P.Vente 9. He is plausibly the same individual as \u02bfAl\u012b b. Jibr\u012bl b. al-\u1e24asan b. Rizq, \n\nthe grandfather of al-\u1e24asan b. Ibr\u0101h\u012bm in al-\u1e24asan\u2019s genealogically complete signature to P.Cair.Arab. 37. I am \ntherefore inclined to identify him also with the \u02bfAl\u012b b. Jibr\u012bl of P.Frantz-MurphyComparison I 1 and 2, though \nthis identification is not definite. The published document images are too indistinct to compare the hands \neffectively.\n\n30.  Ibr\u0101h\u012bm b. \u02bfAl\u012b signed as the registrant in the upper margin of this document. It is not a stretch to \npresume that he is the father of al-\u1e24asan b. Ibr\u0101h\u012bm, the document\u2019s first witness and scribe.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  59\n\nthe Christian character of \u1e6cu\u1e6d\u016bn gives one to suspect that \u1e6cal\u012bt\u2019s majlis al-\u1e25ukm served as \nthe local center of Islamic legal services for its neighboring village.31 We can thus imagine \nthat \u1e6cu\u1e6d\u016bnites would have made the short four-kilometer walk to \u1e6cal\u012bt to get their legal \ndocuments drawn up and registered, and there encountered the Ban\u016b Rizq and other locals \nwho served the court.32\n\nNo doubt more members of this family will turn up as more documents are published \nand studied.33 Overall, the Ban\u016b Rizq\u2019s literacy and connections to their local court suggest \nthat they constituted part of the Muslim civilian elite of the southern Fayy\u016bm. It is not \nparticularly surprising to find a specialized craft and social role\u2014here, scribal literacy and \nservice to the court\u2014passed down through the generations of a single lineage. But the Ban\u016b \nRizq provide us a picture of this social phenomenon that is especially evocative for its small-\nscale character. We more typically encounter scribal dynasties in chronicles of the Abbasid \nchancery or in Mamluk biographical dictionaries; here we have one in the handwriting of \nfive generations of provincial scribes.\n\nIn this regard, the Ban\u016b Rizq\u2019s documents reveal noteworthy details of the workings of \na provincial Islamic court. Every member of the family listed in Table 1 had at least basic \nscribal literacy, because their witness testimonies note that they wrote in their own hands, \nwith one exception: the patriarch al-\u1e24asan b. Rizq, whose sons D\u0101w\u016bd and A\u1e25mad \u201cwrote \nfor him . . . at his command and in his presence\u201d (kataba \u02bfanhu . . . bi-amrihi wa-ma\u1e25\u1e0darih).34 \nEven if al-\u1e24asan never learned to write Arabic, his descendants consistently cultivated that \nskill and source of social capital. At least some of them received more advanced scribal \ntraining as well; they not only signed legal documents as witnesses but also drafted some of \nour extant examples.35\n\nStill others among the Ban\u016b Rizq achieved enough prominence to fill judicial roles more \nelevated than those of scribe and witness. The Ibr\u0101h\u012bm of our petition was a q\u0101\u1e0d\u012b\u2019s delegate.", "start_char_idx": 33921, "end_char_idx": 37127, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2fcb515d-adcb-4998-a40e-27c14cadc33c": {"__data__": {"id_": "2fcb515d-adcb-4998-a40e-27c14cadc33c", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "adf5ee20-e6f3-471b-af27-f7417fb9f7b1", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "d403fbf4142e6d28196d386e9314d319fdbae039bb19aaf1d5b4d56377cb8e3b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0a406a38-f9a8-46bf-9f75-5b720910ff73", "node_type": "1", "metadata": {}, "hash": "b4ec97b32b7fa52748043aaf3174f01e903fc6cecec8f018f4ca5920c0a1884c", "class_name": "RelatedNodeInfo"}}, "text": "Two members of the lineage appear as document registrants, signing and adding a note of \nvalidation to their respective documents\u2019 upper margins.36 This was the practice when a \n\n31.  This hypothesis is strengthened by our one example of a witness explicitly identified as hailing from \n\u1e6cu\u1e6d\u016bn, Ab\u016b al-\u02bfUl\u0101 b. \u1e24udayj al-Tu\u1e6d\u016bn\u012b, on P.Shomali 3. Geographical nisbas are uncommon in witness signatures \nand likely to signify an individual who is nonlocal or unfamiliar to the court, especially when someone else \nwrites for the witness, as in this case (though we do admittedly find one witness calling himself al-\u1e6cal\u012bt\u012b on the \n\u1e6cal\u012bt dispute settlement P.TillierRancon). If one witness had to be identified as a \u1e6cu\u1e6d\u016bnite, it is likely that the \nothers did not share that characteristic.\n\n32.  See similarly Livingston, \u201cLife in the Egyptian Valley,\u201d 448\u201350.\n33.  Three further likely candidates include Y\u016bsuf b. H\u0101r\u016bn, who signed as a witness alongside his probable \n\nfather H\u0101r\u016bn b. al-\u1e24asan b. Rizq on P.FahmiTaaqud 6; Y\u016bsuf\u2019s brother Hubayra b. H\u0101r\u016bn b. al-\u1e24asan, who signed \nalongside Y\u016bsuf on P.VanthieghemMonks 1 and independently on P.FahmiTaaqud 7; and Y\u016bsuf\u2019s son \u02bfAbd \nal-\u1e62amad b. Y\u016bsuf b. H\u0101r\u016bn, witness to P.Cair.Arab. 57 and 119, Chrest.Khoury I 57, and P.Vente 9. \n\n34.  P.FahmiTaaqud 4.23, 5.34. This is a standard phrase for hypograph Arabic witness testimonies.\n35.  Al-\u1e24asan\u2019s son D\u0101w\u016bd was clearly the scribe of P.FahmiTaaqud 4 and perhaps of 5; three generations \n\nlater, al-\u1e24asan b. Ibr\u0101h\u012bm drafted P.Cair.Arab. 37. Grohmann\u2019s notes on the last state that the main hand and \nthat of the first witness, al-\u1e24asan, are different, but the plate image very clearly suggests otherwise to me.\n\n36.  Ibr\u0101h\u012bm b. \u02bf Al\u012b and his son al-\u1e24asan; see each of their documents in Table 1. A typical registration formula, \nof which several are attested, is \u201cThis [document] has been validated before me (\u1e63a\u1e25\u1e25a dh\u0101lika \u02bfind\u012b). Al-\u1e24asan \n\n\n\n60  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  61\n\ndocument was copied into a court\u2019s register and thereby endowed with probative value.37 \nAttaching the validation note was most likely the prerogative of the judge himself, one \nof his representatives, or at least a senior scribe (the registration notes are usually in a \ndifferent hand than that of a given document\u2019s main drafter).38 \n\nIn fact, the documentary remains of al-\u1e24asan the younger\u2019s activities offer a suggestive \noutline of the steadily ascending career a provincial scribe might hope to enjoy, and \nthey demonstrate the role literate, petty notables such as the Ban\u016b Rizq could play in \nrunning a provincial Islamic court. We first meet al-\u1e24asan in 393/1003 drafting the deed of \nmanumission P.Cair.Arab. 37 and signing as the first witness. His father, Ibr\u0101h\u012bm (probably \nour document\u2019s khal\u012bfa, on which more below), signs as the registrant, so al-\u1e24asan must \nhave grown up with a paternal exemplar of a court servant. P.Cair.Arab.", "start_char_idx": 37129, "end_char_idx": 40106, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0a406a38-f9a8-46bf-9f75-5b720910ff73": {"__data__": {"id_": "0a406a38-f9a8-46bf-9f75-5b720910ff73", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2fcb515d-adcb-4998-a40e-27c14cadc33c", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "a856f960148e0d48384441de3f068c2979e259959c500e265e641a44c5fd0f24", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9ecab9e4-0ee1-4881-9581-6aadb1d30b33", "node_type": "1", "metadata": {}, "hash": "daca1f29929e2892c35fc70e8b7aaa76cb1840c2be007574215daa6343e8664a", "class_name": "RelatedNodeInfo"}}, "text": "P.Cair.Arab. 37 is written in an \neminently clear, deliberate hand with large letter shapes and plenty of diacritical points, \nand I am tempted to see in these characteristics a young, enthusiastic scribe new to the \nprofessional practice of his craft. Al-\u1e24asan\u2019s inclusion of a five-generation genealogy in his \nwitness signature likewise suggests a youthful earnestness.\n\nAt some later point, al-\u1e24asan began to play a judicial role comparable to his father\u2019s: in \neach of his documents that postdate P.Cair.Arab. 37 he signs as the registrant rather than \nas a witness. His hand becomes tighter, as we might expect after years of composing legal \nformulae, but remains recognizably that of the younger man.39 Indeed, al-\u1e24asan apparently \nworked in and around his local court for quite a long time; of the thirteen documents that \nhe registered of which I am aware, the earliest is dated 405/1014 and the latest 456/1064. \nOne, in particular, suggests that al-\u1e24asan eventually attained a high regional judicial post, \nlikely the q\u0101\u1e0d\u012bship or whatever senior position \u1e6cal\u012bt\u2019s majlis al-\u1e25ukm hosted. Chrest.Khoury \nI 39 of 456/1064 is a quittance for a debt between two individuals, one from \u1e6cal\u012bt and the \nother from the nearby village of Buljus\u016bq. All other documents with geographical indicators \nin which the Ban\u016b Rizq appear concern individuals from \u1e6cu\u1e6d\u016bn.40 As noted above, I surmise \nthat the \u1e6cu\u1e6d\u016bnites went to \u1e6cal\u012bt to have their legal documents drawn up, and this explains \nthe concentration of particular witnesses in those deeds. But al-\u1e24asan bucks the trend in \nChrest.Khoury I 39: because he presided over a transaction involving parties from multiple \nother villages (including \u1e6cal\u012bt), it is not unreasonable to think that he had by that time \nbecome a higher judicial official with responsibility for a wider district.41 If this inference \nis correct, al-\u1e24asan b. Ibr\u0101h\u012bm\u2019s activities exemplify nicely the possible career arc of a \nprovincial legal scribe, from witness and document drafter to registrant and judge of  \n\nb. Ibr\u0101h\u012bm b. Rizq wrote [this] in his hand (bi-kha\u1e6d\u1e6dih)\u201d (CPR XXVI 10.1\u20132).\n37.  R\u0101\u0121ib, Actes, 2:116\u201320.\n38.  See Tillier and Vanthieghem, \u201cUn rec\u0327u,\u201d 421, n. 5. The practice appears to have been different in the \n\nvillage of Dam\u016bya just outside the entrance to the Fayy\u016bm, where the drafter of the legal documents P.Fay.\nVillages 5\u201327 was also the one to register them.\n\n39.  A distinctive final n\u016bn, for example, remains evident in al-\u1e24asan\u2019s signature on P.TillierRecu.\n40.  P.Cair.Arab. 37 and P.TillierRecu include no nisbas or other geographical indicators. I have not seen the \n\nunpublished P. Berl. Inv. 9159.\n41.  The same conclusion is offered in Tillier and Vanthieghem, \u201cUn rec\u0327u,\u201d 422.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  61\n\nsome sort. Sons of other generations of the Ban\u016b Rizq may well have followed a path similar \nto his.\n\nOverall, situating our petition in the context of related documents gives us an evocative \nglimpse of the structure of a minor provincial court. Its regular workings leaned on local \nfamilies with traditions of scribal learning like the Ban\u016b Rizq; witnesses, scribes, higher \njudicial officials, and maybe even judges themselves were drawn from their ranks.", "start_char_idx": 40094, "end_char_idx": 43362, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9ecab9e4-0ee1-4881-9581-6aadb1d30b33": {"__data__": {"id_": "9ecab9e4-0ee1-4881-9581-6aadb1d30b33", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0a406a38-f9a8-46bf-9f75-5b720910ff73", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "904e57561ee77a708028642b211e39b415b2ab038d5e277a077dbac2ed02489b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "36c11d23-8f5d-4981-85af-7023700306a0", "node_type": "1", "metadata": {}, "hash": "c9fdc78803c652722eba17dc813644eae109b14d5e7c55b5536a0a8eaa332f2e", "class_name": "RelatedNodeInfo"}}, "text": "The Ibr\u0101h\u012bm b. Rizq of our petition fits this pattern in his service to the court as a \njudge\u2019s delegate, but we must contend with a bit of uncertainty about his identity. If my \nreconstruction of the damaged rescript text is correct, the khal\u012bfa was Ibr\u0101h\u012bm b. \u02bfAl\u012b b. \nRizq, al-\u1e24asan the younger\u2019s father who registered the manumission of 393/1003. But we \nshould note that Ibr\u0101h\u012bm b. A\u1e25mad b. Rizq, who appears several times as a witness in the \nmid-fourth/tenth century, is another possibility.\n\nWhich Ibr\u0101h\u012bm we decide on thus also affects the dating of the document. But here \nwe are fortunate to have additional data in the form of the petition\u2019s diplomatics. Recent \nwork on petitions from the Fatimid caliphate has revealed much about the development \nof this genre. With these insights in mind, several formulaic and physical features of our \npetition suggest that it was produced in the later fourth/tenth century at the earliest, after \nthe advent of the Fatimids in Egypt, and thus that Ibr\u0101h\u012bm b. \u02bfAl\u012b was indeed our q\u0101\u1e0d\u012b\u2019s \nkhal\u012bfa in \u1e6cu\u1e6d\u016bn. A close look at these same features can, in turn, shed further light on the \ndevelopment of the Arabic petition as a genre.\n\nThe Diplomatics of the Petition\n\nTwo kinds of Arabic petitions, both different from ours, have received a good degree of \nattention from scholars: petitions on papyrus from the first three Islamic centuries that \nare formally similar to letters, and generically distinctive paper petitions of the Fatimid, \nAyyubid, and Mamluk periods addressed to high-ranking state authorities.42 Marina Rustow \nhas recently made a compelling case that the evolution of the Arabic petition from the \nepistolary to the later form was programmatic rather than haphazard, an insight with \nconsequences for the interpretation of the present document. In brief, Rustow argues that \nthe Fatimids overhauled the Egyptian capital\u2019s central chancery after they conquered the \ncountry in 359/969, instituting new script styles and document formats inspired by the \n\n42.  On early petitions, see especially G. Khan, \u201cThe Historical Development of the Structure of Medieval \nArabic Petitions,\u201d Bulletin of the School of Oriental and African Studies 53 (1990): 8\u201330. On Fatimid paper \npetitions, see now Rustow, Lost Archive, 113\u2013244, and the works of S. D. Goitein and S. M. Stern discussed \ntherein. On Ayyubid and Mamluk petitions, see D. P. Little, \u201cFive Petitions and Consequential Decrees from Late \nFourteenth Century Jerusalem,\u201d al-Majalla al-\u02bfarabiyya li-l-\u02bful\u016bm al-ins\u0101niyya 54 (1996): 348\u201396; idem, \u201cTwo \nPetitions and Consequential Court Records from the \u1e24aram Collection,\u201d Jerusalem Studies in Arabic and Islam \n25 (2001): 171\u201394; D. S. Richards, \u201cA Maml\u016bk Petition and a Report from the D\u012bw\u0101n al-Jaysh,\u201d Bulletin of the \nSchool of Oriental and African Studies 40 (1977): 1\u201314; idem, \u201cA Doctor\u2019s Petition for a Salaried Post in Saladin\u2019s \nHospital,\u201d Social History of Medicine 5 (1992): 297\u2013306; idem, \u201cA Petition for an Iqt\u0101\u02bf Addressed to Saladin or \nal-\u02bf\u0100dil,\u201d Bulletin of the School of Oriental and African Studies 55 (1992): 98\u2013105; S. M. Stern, \u201cPetitions from the \nAyy\u016bbid Period,\u201d Bulletin of the School of Oriental and African Studies 27 (1964): 1\u201332; idem, \u201cPetitions from the \nMaml\u016bk Period (Notes on the Maml\u016bk Documents from Sinai),\u201d Bulletin of the School of Oriental and African \nStudies 29 (1966): 233\u201376.", "start_char_idx": 43364, "end_char_idx": 46751, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "36c11d23-8f5d-4981-85af-7023700306a0": {"__data__": {"id_": "36c11d23-8f5d-4981-85af-7023700306a0", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9ecab9e4-0ee1-4881-9581-6aadb1d30b33", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "2ebcdcfd923f6a49fc4e1f163ca5547a1247808b1322df9899e65f250e4ebc91", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "812795fd-cd50-4cad-a17d-283635c9c3c1", "node_type": "1", "metadata": {}, "hash": "249859b146fc7bceedcc6a7dab2b02dae96eac2bd9d91dc1c98c330bcbc14494", "class_name": "RelatedNodeInfo"}}, "text": "62  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  63\n\nimperial grandeur of eastern Abbasid chancery practice. One outcome of this overhaul \nwas that the petition, an important technology of state that linked subjects, lower-level \nofficials, and rulers in relationships of patronage and oversight, became a \u201cdistinctive genre, \nwith dedicated formulary and specific, grand formatting,\u201d including both a \u201ccurvilinear, \nproportioned\u201d script new to Egypt and a particular style of line shape and spacing.43 These \nfeatures set the new Fatimid state petition drafted by scribes close to Cairo\u2019s chancery apart \nfrom the earlier Arabic petitions, which had been almost indistinguishable from regular \nletters.\n\nHow does the present document fit into these developments? It appears to fall between \nthe new high chancery style and the older epistolary one, and it thus belongs to an \nintermediate category that so far has received little attention from scholars. Certain of \nthe document\u2019s features exhibit a resemblance to Rustow\u2019s Fatimid state petitions, which \nsupports dating the document to the early Fatimid period (and identifying Ibr\u0101h\u012bm b. \u02bfAl\u012b as \nits khal\u012bfa). Others are holdovers from the older epistolary petition style or are shared with \ncontemporary letters but not with the high state petitions. Overall, we should understand \nour document as exemplifying a rough category\u2014not a coherent genre\u2014of lower-register \npetition writing that carried on alongside the high chancery style after the Fatimid reforms. \nPetitions of this kind originated or circulated at some degree of remove from the palace \nchancery context of Rustow\u2019s archetypal Fatimid state documents;44 they absorbed some \nhigh-style elements while retaining epistolary features as well. I will illustrate this rough \ndocumentary category by examining several of our petition\u2019s key formulaic and physical \nfeatures and comparing them to those of other pertinent documents,45 and then circle back \naround with the resulting insights to the question of the document\u2019s date of origin.\n\nThe most basic formal element of our petition to note is its material: paper. This essential \nfeature locates the document in the 300s/900s at the earliest, as paper replaced papyrus as \nEgypt\u2019s main writing support during that century.46 Several of the document\u2019s key formulae, \non the other hand, are clear carryovers from the epistolary petitionary style of earlier \ncenturies. One such feature is the ra\u02bey clause, the formula that uses some form of the root \nr-\u02be-y to express the petitioner\u2019s request for assistance. Our document features a simple, \ntried and true version of the clause: \u201cIf [the addressee] should see fit (fa-in ra\u02be\u0101), ]let him \n\n43.  M. Rustow, \u201cThe Fatimid Petition,\u201d Jewish History 32 (2019): 351\u201372, at 351\u201352.\n44.  Note that state petitions were not chancery documents proper because they were produced outside \n\nthe palace and sent to it rather than in the course of the palace chancery\u2019s regular business. But their formal \nfeatures place them clearly in the broader family of state documents. Rustow, Lost Archive, 102.\n\n45.  I collated a corpus of low-register petitions for comparison by reviewing all texts on paper of the fourth\u2013\nfifth/tenth\u2013eleventh centuries described as petitions in the Arabic Papyrology Database (accessed 27 May \n2020) and filtering out high state petitions from Cairo to caliphs and viziers, settling on the following eleven \ndocuments: P.Berl.Arab. II 82; P.Fay.Villages 44; P.Heid.Arab. III 28r; P.RustowPetition; P.Vind.Arab. II 32; P.Vind.\nArab. III 38, 40, 41, 47r, 66. (P.Vind.Arab. III 64, identified as fourth/tenth century in the database, must be \nlater; see Rustow, Lost Archive, 491, n. 29.) Many and possibly all these documents are of provincial origin.", "start_char_idx": 46755, "end_char_idx": 50574, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "812795fd-cd50-4cad-a17d-283635c9c3c1": {"__data__": {"id_": "812795fd-cd50-4cad-a17d-283635c9c3c1", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "36c11d23-8f5d-4981-85af-7023700306a0", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "3e01eefd8e0278b681c04d1d65a7d02413d265b67425afbe563c91c02e388635", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ba484a6f-381a-4be0-8165-e4ac69225216", "node_type": "1", "metadata": {}, "hash": "bd9da4e6f8c9224fce14567536af14435bd8c32038d816114cc37f28e985edab", "class_name": "RelatedNodeInfo"}}, "text": "29.) Many and possibly all these documents are of provincial origin. This \ndocument set does not include the metropolitan petitions to mid-level or sub-royal officials P.GenizahCambr. \n93-98, though these share some features with the low-register corpus, as we will see below.\n\n46.  Rustow, Lost Archive, 113.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  63\n\ndo the following]\u201d (recto ll. 9\u201310). This simple formula is found on early papyrus petitions \nand some later paper ones,47 all of which are addressed to subroyal dignitaries; high Fatimid \npetitions to caliphs and viziers, by contrast, use newer, more syntactically complex versions \nof the ra\u02bey formula.48\n\nIn a similar category is the verb u\u02bflim, \u201cI inform,\u201d used as a blunt introduction to the \nexposition of the petitioner\u2019s problem (recto l. 2). This is a quintessentially cross-genre \nepistolary petitionary formula\u2014it is found in both letters and petitions from the third/ninth \ncentury into the fifth/eleventh.49 Like the simple ra\u02bey formula, it is attested in petitions to \nsubcaliphal dignitaries and often in provincial contexts.50 It is not found in metropolitan \nFatimid petitions, which prefer more oblique, less presumptuous expository introductions.51\n\nBy contrast, a third formula of note that features in our petition appears to be a later \ndevelopment shared with petitions drafted in Cairo (as well as some letters). It thus \nrepresents a new, higher-style element adopted in this low-register petition. The formula in \nquestion opens the petition with a tripartite blessing on the addressee, \u201cmay God prolong \n(a\u1e6d\u0101la) his life, perpetuate (ad\u0101ma) his exaltedness, and crush (kabata) his enemies.\u201d The \ntripartite phrasing is manifestly formulaic; slight variations in the objects of the verbs \nare attested,52 but all iterations follow the a\u1e6d\u0101la-ad\u0101ma-kabata order. The formula appears \nto be a new usage in the era of paper. Although each of the three elements is attested \nindividually in some form in early papyrus documents,53 in the published record the \ntripartite combination occurs only from the fourth/tenth century onward.\n\n47.  The many papyrus examples include P.Kratchkovski; P.KhanPetitions 1\u20133. For paper examples, dateable \nby their hands to the fourth\u2013fifth/tenth\u2013eleventh centuries, see P.Berl.Arab. II 82; P.GenizahCambr. 93, 94 (both \nCairo); P.Vind.Arab. III 66 (q\u0101\u1e0d\u012b). Here and in the following notes, I give the rank of the addressee and the \nprovenance of the document, if available, in parentheses.\n\n48.  See Khan, \u201cHistorical Development,\u201d 18\u201324.\n49.  Papyrus letters (among many): P.Khalili I 24; P.JoySorrow 41. Paper letters and private requests: P.Berl.\n\nArab. II 69; P.Vind.Arab. II 3; P.DiemPrivatbriefe 1.\n50.  Papyrus petitions: P.KhanPetitions 1, 2, 3r, 3v; P.Ryl.Arab I I 2. Paper petitions: P.Heid.Arab. III (q\u0101\u1e0d\u012b, \n\nal-Ushm\u016bnayn); P.Vind.Arab. III 41 (\u02bf\u0101mil [financial administrator]), 47r (q\u0101\u02beid [governor]). P.RustowPetition \nuses u\u02bflim to address Sitt al-Mulk, the sister and regent of the Fatimid caliph; the Fayy\u016bm\u012b scribe appears to \nhave been unaware of any problem with using a low-register phrase that a Cairene would almost certainly not \nhave employed to address a member of the caliphal house.", "start_char_idx": 50506, "end_char_idx": 53755, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ba484a6f-381a-4be0-8165-e4ac69225216": {"__data__": {"id_": "ba484a6f-381a-4be0-8165-e4ac69225216", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "812795fd-cd50-4cad-a17d-283635c9c3c1", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "a17ae1df436c5c7c29b65bb08eddcba6b3e149ca40e442e8103adc1d94f24759", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3b284df2-509f-4099-922c-4ff3d5692c9e", "node_type": "1", "metadata": {}, "hash": "ec8700f4971099b921e0da36accc3760ac21237d36a82d57de8546953c298d57", "class_name": "RelatedNodeInfo"}}, "text": "See the discussion in M. Rustow, \u201cFamine, State \nExtraction and Subjects\u2019 Rights in Fatimid Egypt: A Petition to the Princess Sitt al-Mulk from the Cairo Geniza,\u201d \nunpublished manuscript, which I thank the author for sharing with me.\n\n51.  E.g. P.RustowWoman; P.GenizahCambr. 74, among others. This matter is discussed in Rustow, \u201cFamine.\u201d\n52.  We find two rhyming options for the \u201cexaltedness\u2014enemy/enemies\u201d sequence, either \u02bfuluww and \n\n\u02bfaduww or a\u02bfl\u0101\u02be and a\u02bfd\u0101\u02be. Sometimes \u201cmight\u201d (\u02bfizz) or \u201cbeneficence\u201d (na\u02bfm\u0101\u02be) takes the place of \u201cexaltedness\u201d \nin the second element. In many examples, additional direct objects are added to the second or third element, \nand sometimes verbal elements are appended to the tripartite core. See Diem\u2019s discussion of the variants in his \nnotes to P.Vind.Arab. I 7.2\u20134.\n\n53.  The elements a\u1e6d\u0101la All\u0101h baq\u0101\u02bea- and ad\u0101ma All\u0101h . . . , \u201cmay God prolong [the addressee\u2019s] life\u201d and \n\u201cperpetuate [some attribute of the addressee\u2019s],\u201d are ubiquitous. I am aware of a solitary early example of element \n3,  kabata ]All\u0101h[ a\u02bfd\u0101\u02bea- (\u201cmay [God] crush [the addressee\u2019s] enemies\u201d): P.KhanPetitions 1. \u201cExaltedness\u201d (\u02bfal\u0101\u02be \nor \u02bf uluww) as the object of the verb ad\u0101ma appears in independent attestations of the second element only from \nthe fourth/tenth century onward; see P.RustowWoman and P.GenizahCambr. 72.\n\n\n\n64  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  65\n\nThis tripartite blessing appears in two contexts: private letters and petitions to subcaliphal \nofficials.54 Notably, several of those petitions come from Cairo, probably from the hands of \nscribes closely connected to the chancery.55 It therefore seems that the tripartite blessing \nmay have originated as a metropolitan chancery address for officials below the rank of \ncaliph that subsequently filtered down into private epistolary and low-register petitionary \nstyle.\n\nWhether or not this hypothesis is correct, the fact that our provincial q\u0101\u1e0d\u012b petition \nexhibits both this newer metropolitan feature and earlier epistolary ones points to its \nhybrid character. We find a similar mixture in the physical and visual features of the \ndocument\u2014its material, size and shape, script style, and text layout. The smaller and \nrougher brown paper, the absence of the petitioner\u2019s name in the upper left-hand corner,56 \nthe cramped line spacing, and the thick, inelegant ductus indicate that we are far from the \npalace chancery; a Cairene scribe might have chuckled at features redolent to him of the \nFayy\u016bm boondocks. Our q\u0101\u1e0d\u012b\u2019s rescript, which I have left aside until now because of its poor \nstate of preservation, may have elicited a similar reaction, as its legible portions suggest \nan older, provincial hand. Those same features are suggestive, in turn, of less formal, more \nimmediate social relationships\u2014the q\u0101\u1e0d\u012b to whom the scribe was writing was probably \nnot a distant, awesome authority whom he needed to address with all the extravagance of \nmetropolitan chancery style, but a somewhat familiar personality.\n\nOther graphic elements of our petition, on the other hand, suggest that the document\u2019s \nprovincial scribe was at least partially aware of the high style that Rustow associates with \nFatimid state documents and that he sought to emulate it (either earnestly and not very \nwell, half-heartedly, or perhaps even in jest). These features relate to line layouts and letter \nshapes.", "start_char_idx": 53756, "end_char_idx": 57181, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3b284df2-509f-4099-922c-4ff3d5692c9e": {"__data__": {"id_": "3b284df2-509f-4099-922c-4ff3d5692c9e", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ba484a6f-381a-4be0-8165-e4ac69225216", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "d8abb981ac46f1dd3981d7e4ff6d9c14e58ea0d5f13d2685c1c17e00cff98ba8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "072b9023-8c84-4bee-9108-ab43abc91659", "node_type": "1", "metadata": {}, "hash": "32ea8e1e2970153c3f75df005d34a7059d3750ada996994e84c97a5cfba51690", "class_name": "RelatedNodeInfo"}}, "text": "These features relate to line layouts and letter \nshapes. Some of the petition\u2019s lines exhibit hanging baselines\u2014that is, individual words \nare written at an angle rather than parallel to the overall line of writing, which causes \nsuccessive words to nest in the laps of preceding ones.57 This feature is evident, for example, \nat the beginning of the document in u\u02bflim sayyid\u012b al-q\u0101\u1e0d\u012b on the second recto line. It is most \npronounced at the ends of some lines (most obviously recto lines 2, 7, 8, and 9, and verso \n \n \n\n54.  Letters: CPR XXXII 4, 12; P.Berl.Arab. II 69, 81; P.DiemPrivatBriefe 1; P.Heid.Arab. III 26; P.Vind.Arab. I \n7, 16; P.Vind.Arab. II 35; P.Vind.Arab. III 21, 25r, 26r, 29r. Petitions originating in the provinces: P.Fay.Villages \n44 (q\u0101\u1e0d\u012b, Fayy\u016bm); P.Heid.Arab. II 28r (al-Ushm\u016bnayn); P.Vind.Arab. III 38, 40 (both al-Ushm\u016bnayn). Petitions \nin Cairo/Fustat: P.GenizahCambr. 93 (am\u012br), 95r (q\u0101\u1e0d\u012b), 96, 97 (q\u0101\u02beid), 98 I and II (q\u0101\u1e0d\u012b); P. Washington Libr. \nof Congress Inv. Ar. 111 (vizier). On elaborate opening blessings for viziers and caliphs, see Khan, \u201cHistorical \nDevelopment,\u201d 26\u201330.\n\n55.  See the previous note. We should not think that every scribe of a petition from Cairo/Fustat necessarily \nworked in the palace chancery and knew the chancery style inside and out. But it is still reasonable to expect \nbasic elements of the high chancery style to appear in petitions originating in the capital. For example, the \nunpublished petition to a vizier in P. Washington Libr. of Congress Inv. Ar. 111 clearly shows a chancery-style \nhand (and uses the tripartite opening blessing). \n\n56.  See Rustow, \u201cFatimid Petition,\u201d 360, n. 8.\n57.  E. M. Grob, Documentary Arabic Private and Business Letters on Papyrus: Form and Function, Content \n\nand Context (Berlin: de Gruyter, 2010), 166\u201370; Rustow, Lost Archive, 169\u201372.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  65\n\nlines 1 and 4), which gives them hints of the upward-slanting, boat shape that Rustow sees \nas distinctive of Fatimid state petitions.58\n\nOf the document\u2019s letter shapes, some appear in evidently older forms typical of \nprovincial hands, such as the alif with a foot (in bi-l-tawq\u012b\u02bf, recto l. 10).59 Other letters, \nhowever, begin to approach curvilinear shapes at least comparable to those of the chancery \nstyle: a fully rounded bowl for final n\u016bn and q\u0101f;60 a two-stroke rather than \u201cdouble-hairpin\u201d \nk\u0101f;61 a vertical rather than slanted-stroke \u1e6d\u0101\u02be;62 and the \u1e25\u0101\u02be rasm, which is sometimes a \u201cdull \nhairpin\u201d but other times involves a greater flourish of the pen.63\n\nNotably, the combination of high chancery and older graphic elements that I have \nidentified in our document is also evident in other little-studied petitions from provincial \ncontexts of the fourth\u2013fifth/tenth\u2013eleventh century.", "start_char_idx": 57124, "end_char_idx": 59941, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "072b9023-8c84-4bee-9108-ab43abc91659": {"__data__": {"id_": "072b9023-8c84-4bee-9108-ab43abc91659", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3b284df2-509f-4099-922c-4ff3d5692c9e", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "4060ecb7b49da2a6867d4ef209514da09e0eb8d4f6598217dc7f385a71085b39", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "773cc7ac-59b7-4c56-b68c-69757b3ee1c3", "node_type": "1", "metadata": {}, "hash": "15be353ed0bd5be2434c920add5cb012601373fb12f370e0f3bfa5ccbdf9589d", "class_name": "RelatedNodeInfo"}}, "text": "A Fayy\u016bmic petition dateable to \n411\u201314/1021\u201324 and addressed to the caliph\u2019s sister Sitt al-Mulk lacks boat lines and a \ncurvilinear script but gives a tarjama, the petitioner\u2019s name, in the upper left-hand corner \nas a petition written by a metropolitan chancery scribe would do. An example addressed to \nan unnamed shaykh in al-Ushm\u016bnayn follows the chancery style more closely by including \na tarjama, upward-slanting lines, and wider line spacing. A petitionary epistle addressed \nto a q\u0101\u1e0d\u012b in the vicinity of the Fayy\u016bm includes a tarjama and upward-slanting, semi-boat \nshapes for the first few lines before the writer abandons the effort. A petition of uncertain \nprovenance addressed to a financial administrator (\u02bf\u0101mil) is generous with its line spacing \nbut eschews boat-shaping.64 \n\nHybridity is thus the common denominator in the graphic as well as formulaic elements \nof provincial petitions in this period.65 We are dealing, in sum, with a rough petitionary form \nthat lies between the earlier epistolary style and Rustow\u2019s Fatimid state one, an amorphous \ncategory that we can label heuristically the \u201clow-register paper petition.\u201d Documents that \n\n58.  As halting and inelegant as the layout of our document is, it is nonetheless closer to the palace chancery \nstyle in this respect than is at least one petition that we suspect actually made it to the palace: P.RustowPetition, \naddressed from the Fayy\u016bm to Sitt al-Mulk.\n\n59.  See also the open final n\u016bn (e.g., in, recto l. 3); the full loop for final h\u0101\u02be/t\u0101\u02be marb\u016b\u1e6da (al-s\u0101disa, recto l. \n7); and the toothless \u1e63\u0101d (al-\u1e63abiya, verso l. 3). On script styles and letter shapes, see Grob, Letters on Papyrus, \n159\u2013206; Rustow, \u201cFatimid Petition,\u201d 366; Rustow, Lost Archive, 160\u2013206.\n\n60.  Min, fa-in, rizq, tak\u016bn, yathiq; recto ll. 5, 9, 11, 13; verso l. 2.\n61.  Kabata, yumkinn\u012b, tak\u016bn; recto ll. 3, 8, 13.\n62.  Yata\u1e6dawwal, bi-\u1e6cu\u1e6d\u016bn; recto ll. 10, 11.\n63.  \u1e24att\u0101 aj\u02bfalah\u0101, \u1e25att\u0101, \u1e25asbun\u0101; recto l. 12; verso ll. 2, 6.\n64.  These documents are, respectively, P.RustowPetition, P.Vind.Arab. III 40, P.Fay.Villages 44, and P.Vind.\n\nArab. III 41. The petitioner of the last calls himself a Kut\u0101m\u012b, which the editor understands to mean a resident of \nthe village of Kut\u0101ma in the Delta but which might denote instead a member of the Berber Kut\u0101ma tribe.\n\n65.  How provincial scribes would have acquired familiarity with the metropolitan style deserves further \nstudy. Rustow suggests that the Fatimids invested in training functionaries in the new scribal styles even in the \nprovinces (Lost Archive, 242). Perhaps anyone associated with state administrative organs, including shar\u012b\u02bfa \ncourts, would have received some such training as Fatimid rule got up and running, and this was then passed \non to succeeding generations of scribes. That provincials may not have viewed the new style with the same \nreverence as did metropolitan chancery scribes, for whom good style was a hallmark of a \u201cguild identity\u201d (Lost \nArchive, 100), could account for its incomplete dissemination outside the capital.", "start_char_idx": 59942, "end_char_idx": 63002, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "773cc7ac-59b7-4c56-b68c-69757b3ee1c3": {"__data__": {"id_": "773cc7ac-59b7-4c56-b68c-69757b3ee1c3", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "072b9023-8c84-4bee-9108-ab43abc91659", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "3c6860278f3197f84270a3c78aa632fdd4c78078f256afbecf8f2d598b964e63", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7b35fee3-ab42-4bb4-a301-d12ead121a0e", "node_type": "1", "metadata": {}, "hash": "9f8739132f5c1d930508b26234020cc304983272b68a3bfcdeb1a6b57410b74f", "class_name": "RelatedNodeInfo"}}, "text": "66  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  67\n\nfit this category were usually produced by scribes outside the immediate orbit of the palace \nchancery, addressed to subroyal dignitaries, and inflected to varying degrees by older \npetitionary, newer epistolary, and high chancery usages.\n\nI have labeled this category \u201cpaper\u201d rather than \u201cFatimid\u201d petitions because even \nthose of its features that appear to be new to the 300s/900s, such as the tripartite opening \nblessing, may predate the Fatimid overhaul of the Egyptian chancery at the latter end of \nthat century. Nonetheless, in the case of our petition, I am inclined to date the document to \nthe Fatimid period on the basis especially of the graphic elements\u2014hanging baselines and \nboat-shaped lines\u2014that Rustow sees as emblematic of the high Fatimid style. Such a dating, \nin turn, gives added weight to the identification of the document\u2019s khal\u012bfa as Ibr\u0101h\u012bm b. \u02bfAl\u012b \nb. Rizq, active after the Fatimid conquest of Egypt, rather than Ibr\u0101h\u012bm b. A\u1e25mad, active \nbefore it. On this basis, I propose 390/1000 as an approximate date for the document.\n\nAnd in this direction, the petition\u2019s formulae offer one more interesting morsel of \nevidence. After the basmala of the opening invocation, the scribe adds tawakkaltu \u02bfal\u0101 All\u0101h, \n\u201cI place trust in God.\u201d This extended invocation is not overly common in the published \ndocumentary record; I have found only two other examples in the legal documents of \nthe southern Fayy\u016bm, one of which is the deed of manumission drafted by al-\u1e24asan b. \nIbr\u0101h\u012bm b. \u02bfAl\u012b and registered by his father.66 A coincidence? The respective hands of the \nmanumission and our petition are largely dissimilar, although that need not be decisive \nif the drafter of the petition was imitating a less familiar metropolitan style. Perhaps the \ntawakkul invocation was a family usage, and the scribe of our petition was either the khal\u012bfa \nhimself or his son, al-\u1e24asan the longtime court servant.\n\nFather, Daughter, and the Long Arm of the Law\n\nThe question of who drafted the petition brings us back to the human heart of our story, \nthe petitioner trying to alleviate the financial problems bedeviling him, his daughter, \nand a mother-in-law with whom he was probably at loggerheads. It also returns us to the \nworkings of the provincial court, since in order for the petitioner to achieve his aims, the \ntext of the petition had to render his problems legible and actionable in the legal framework \nwithin which the q\u0101\u1e0d\u012b operated. Unfortunately, the text is incomplete to the degree that we \ncan reconstruct neither the full facts of the case nor the q\u0101\u1e0d\u012b\u2019s ruling. Nonetheless, we can \ndescribe the rough outline of the case in search of the story within it, and we can compare \nthe case to prescriptive works of law to hazard some guesses regarding the madhhab \naffiliations of the provincial judiciary involved and the ultimate outcome of the case.\n\nWe do not know which school of Islamic law our petition\u2019s q\u0101\u1e0d\u012b adhered to, if he followed \nany of them with particular fidelity. In general, we would expect the M\u0101lik\u012b school to \nhave been best represented in the Egyptian provinces, but it is possible that the Sh\u0101fi\u02bf\u012bs, \nand perhaps even the \u1e24anaf\u012bs and the Ism\u0101\u02bf\u012bl\u012bs (the latter only after the establishment of \nthe Fatimids), had a presence there as well.67 Given the uncertainty regarding the q\u0101\u1e0d\u012b\u2019s \n\n66.  The other is P.Transmission 4, Uql\u016bl, 418/1027. The invocation is attested elsewhere in P.Vente Appendix \n2 (Asy\u016b\u1e6d) and in CPR XXI 74, 78 (tax quittances from the first half of the third/ninth century).", "start_char_idx": 63006, "end_char_idx": 66640, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7b35fee3-ab42-4bb4-a301-d12ead121a0e": {"__data__": {"id_": "7b35fee3-ab42-4bb4-a301-d12ead121a0e", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "773cc7ac-59b7-4c56-b68c-69757b3ee1c3", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "f7b8e4f5a35dea707580d2cd66d989030864ceffd3673b635d42c74bd8df9277", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e5e20cec-de65-408e-91ac-173e3f038763", "node_type": "1", "metadata": {}, "hash": "db63922ae4ff8775dd42ad72db6e6dfa4e3668fa8fb6ad43e2897afec981372f", "class_name": "RelatedNodeInfo"}}, "text": "67.  Worth mentioning here is the unpublished paper deed of sale P. Cambr. UL Inv. Michael. Charta B 87, \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  67\n\naffiliation, the following examination touches on the opinions of each of these schools, \nthough the Ism\u0101\u02bf\u012bl\u012bs are left aside for lack of any extensive discussion of the relevant legal \nproblems in the extant Fatimid lawbooks.\n\nTwo principal areas of Islamic family law bear on the facts of the case as the petition \npresents them: the custody of minor children and the obligation to provide material support \n(nafaqa) for minor dependents. Regarding the former, the petition\u2019s narrative suggests that \nthe father\u2019s actions so far had accorded precisely with the Islamic law of custody. Majority \nviews across the Islamic legal schools prescribe that mothers have first right to take custody \nof and raise young children; if a child\u2019s mother dies or is unfit to provide care, her own \nmother is next in line and takes precedence over the father and various other relations. The \nIslamic legal schools differ as to when an offspring moves out of the \u201ctender years\u201d and into \nan age of moral formation when the father reenters the picture as a potential custodian, \nbut all would agree that the petitioner\u2019s six-year-old daughter was still within the former \ncategory.68 So, in placing his daughter with her maternal grandmother after the death of his \nwife, the unnamed petitioner did exactly what Islamic law imagines he should have done in \nsuch a situation.\n\nThings get more complicated with the question of maintenance. The petitioner had \nbeen providing material support for his daughter for several years preceding the petition, \nas Islamic law expects of the fathers of minor children.69 But in the petition he avers that \nsomething has recently changed and he no longer has the means to support his daughter \nin her current custodial circumstances. He appears to suggest that the support would be \nwithin his means if his own mother took custody of the child. Why that should be so is not \nimmediately clear, but we can imagine several possible scenarios. Perhaps the petitioner\u2019s \nmother-in-law expected an additional wage for herself beyond what sufficed for the child\u2019s \nneeds; perhaps she expected cash payments but specie was difficult to come by in a rural \narea; perhaps the petitioner shared a dwelling with his mother, so bringing his daughter \nto her would have meant taking his daughter himself (and avoiding additional rent costs).70\n\nthe parties to which include two brothers from \u1e6cal\u012bt identified with the nisba al-sh\u0101fi\u02bfayn, \u201cthe Sh\u0101fi\u02bf\u012bs.\u201d This \ndocument, dateable formally and paleographically to the fourth\u2013fifth/tenth\u2013eleventh centuries, confirms \nthe presence of at least some Sh\u0101fi\u02bf\u012bs in the southern Fayy\u016bm. It may also suggest that Sh\u0101fi\u02bf\u012b affiliation was \nuncommon enough to merit a distinguishing nisba. I thank Na\u00efm Vanthieghem for pointing me to this document \nand sharing an image of it.\n\n68.  See generally A. F. Ibrahim, Child Custody in Islamic Law: Theory and Practice in Egypt since the Sixteenth \nCentury (Cambridge: Cambridge University Press, 2018), 64\u201371; Ibn Qud\u0101ma, al-Mughn\u012b, ed. \u02bfAbd All\u0101h b. \u02bfAbd \nal-Mu\u1e25sin al-Turk\u012b and \u02bf Abd al-Fatt\u0101\u1e25 Mu\u1e25ammad al-Hulw (Cairo: Hajr, 1986), 11:412\u201316, 422\u201323. Specifically for \nthe M\u0101lik\u012bs, see Sa\u1e25n\u016bn al-Tan\u016bkh\u012b, al-Mudawwana al-kubr\u0101 (Cairo: Ma\u1e6dba\u02bfat al-Sa\u02bf\u0101da, 1322/1905\u20136; reprint, \n[Riyadh]: Wiz\u0101rat al-Shu\u02be\u016bn al-Isl\u0101miyya wa-l-Awq\u0101f wa-l-Da\u02bfwa wa-l-Irsh\u0101d, n.d.", "start_char_idx": 66642, "end_char_idx": 70173, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e5e20cec-de65-408e-91ac-173e3f038763": {"__data__": {"id_": "e5e20cec-de65-408e-91ac-173e3f038763", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7b35fee3-ab42-4bb4-a301-d12ead121a0e", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "168079da13821c5baa2f553756932bcf0ba03c1972c6c6ee86085f219752223c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "03f7cab8-3b14-4990-bb69-4a5231d7b112", "node_type": "1", "metadata": {}, "hash": "288c9a399accdc60eaec61c98ee3ec3b6747f75c30da727e4ad72c89085c9c90", "class_name": "RelatedNodeInfo"}}, "text": "), 5:38\u201340 (maternal custody \nuntil age of marriage); for the Sh\u0101fi\u02bf\u012bs, see Mu\u1e25y\u012b al-D\u012bn al-Nawaw\u012b, Minh\u0101j al-\u1e6d\u0101lib\u012bn wa-\u02bfumdat al-muft\u012bn, \ned. Mu\u1e25ammad Mu\u1e25ammad \u1e6c\u0101hir Sha\u02bfb\u0101n (Beirut: D\u0101r al-Minh\u0101j, 2005), 466 (until age of discretion); for the \n\u1e24anaf\u012bs, see al-Margh\u012bn\u0101n\u012b, al-Hid\u0101ya shar\u1e25 Bid\u0101yat al-mubtad\u012b, ed. S\u0101\u02beid Bakd\u0101sh (Medina: D\u0101r al-Sir\u0101j, 2019), \n3:357\u201358 (until start of menstruation).\n\n69.  Ibrahim, Child Custody, 84\u201387; Ibn Qud\u0101ma, Mughn\u012b, 11:372\u201374.\n70.  I thank Oded Zinger for the latter two suggestions.\n\n\n\n68  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  69\n\nOverall, the petition depicts for the judge a financial situation made untenable by the \nconflicting legal imperatives of the maternal grandmother\u2019s right to custody and the \nfather\u2019s obligation to provide material support. The petitioner seeks redress by asking the \njudge to rule that the latter imperative outweighs the former: removing the child from her \nmaternal grandmother\u2019s custody would allow the father to continue to fulfill his obligation \nof support. My reading of the rescript indicates that the q\u0101\u1e0d\u012b ordered Ibr\u0101h\u012bm to look into \nthe maternal grandmother\u2019s \u201cincapacity\u201d (\u02bfajz)\u2014perhaps her inability to care for the child \nwithout the burdensome payments the father had to provide? The end of the rescript then \nsuggests that the daughter should wind up with one of the grandmothers, but which one \nthe judge meant we cannot tell. A survey of medieval fiqh and fatw\u0101 literature turns up \nmixed results and rulings that leave open the possibility of this case\u2019s going either way, \nalthough an overall trend toward privileging the father\u2019s position is discernible.\n\nConsider first the petition\u2019s implication that the father\u2019s maintenance costs depend \non the identity of the custodian. Some jurists might object that the child\u2019s needs are the \nchild\u2019s needs and that these should not change from one grandmother\u2019s house to that of \nanother. This position appears to find support among some early M\u0101lik\u012b authorities, who \nstate that the grandmother has no right to recompense (ajr) for providing custody even if \nthe father could afford it;71 he owes only the child\u2019s nafaqa. The Egyptian \u1e24anaf\u012b al-\u1e6ca\u1e25\u0101w\u012b \n(d. 321/933) offers a similar ruling.72 We might imagine that a judge who followed the logic \nof these opinions would deny both any demands for additional payments by the maternal \ngrandmother and the father\u2019s request to end her custody of the child.\n\nBut another prominent M\u0101lik\u012b opinion holds to the contrary that the father of a child \nwho has been taken in by her maternal grandmother must provide for the child\u2019s housing \n(sukn\u0101) in addition to her food and clothing.73 The Sh\u0101fi\u02bf\u012b school came to maintain in similar \nterms that the father owes a wage (ma\u02be\u016bna, mu\u02bena) to the custodian.74 We would expect a \n\n71.  Ibn Ab\u012b Zayd al-Qayraw\u0101n\u012b, al-Naw\u0101dir wa-l-ziy\u0101d\u0101t \u02bfal\u0101 m\u0101 f\u012b al-Mudawwana min ghayrih\u0101 min \nal-ummah\u0101t, ed. Mu\u1e25ammad al-Am\u012bn B\u016bkhubza (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1999), 5:58, drawn from Ibn \nal-Maww\u0101z. The same opinion with different phrasing is attributed to Ashhab b. \u02bfAbd al-\u02bfAz\u012bz (d.", "start_char_idx": 70173, "end_char_idx": 73321, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "03f7cab8-3b14-4990-bb69-4a5231d7b112": {"__data__": {"id_": "03f7cab8-3b14-4990-bb69-4a5231d7b112", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e5e20cec-de65-408e-91ac-173e3f038763", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "0edbcdddcf8ffea41a83dbadfa8821cdc6b289f56a6aa032cc261bfb046a19c0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "392cfc69-1c5b-4c54-b5cc-96fd9ca11a75", "node_type": "1", "metadata": {}, "hash": "f0bc1f4f2f725f81e762d367db74e70aaefc445ba4ec00f9a8a02da73dfdcbd4", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd al-\u02bfAz\u012bz (d. 204/819) and \ndrawn from the Andalusian collection al-\u02bfUtbiyya in Ibn Y\u016bnus al-\u1e62iqill\u012b, al-J\u0101mi\u02bf li-mas\u0101\u02beil al-Mudawwana, ed. \n\u1e24amd\u0101n b. \u02bfAbd All\u0101h b. Idr\u012bs al-Shamr\u012b (Beirut: D\u0101r al-Fikr, 2013), 9:516. See, with further discussion, Ibn Rushd \nal-Jadd, al-Bay\u0101n wa-l-ta\u1e25\u1e63\u012bl, ed. Mu\u1e25ammad \u1e24ujj\u012b, 2nd ed. (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1988), 5:376\u201377.\n\n72.  Ab\u016b Ja\u02bffar al-\u1e6ca\u1e25\u0101w\u012b and Ab\u016b Bakr al-Ja\u1e63\u1e63\u0101\u1e63, Mukhta\u1e63ar Ikhtil\u0101f al-\u02bfulam\u0101\u02be, ed. \u02bfAbd All\u0101h Nadh\u012br A\u1e25mad \n(Beirut: D\u0101r al-Bash\u0101\u02beir al-Isl\u0101miyya, 2014), 2:460\u201361. Al-\u1e6ca\u1e25\u0101w\u012b states that a custodian may not take rent \npayments (ujrat al-manzil) from the property (m\u0101l) of the ward. The phrasing indicates that the child in this \nexample has inherited his own property and is not receiving nafaqa from his father, who may be deceased, so \nal-\u1e6ca\u1e25\u0101w\u012b does not actually specify whether a living father owes wages to a custodian beyond the child\u2019s nafaqa. \nAl-\u1e6ca\u1e25\u0101w\u012b goes on to say, however, that \u201cothers\u201d aver that the custodian is due rent either from the ward\u2019s \nproperty or from the nafaqa the ward is receiving. By contrasting this second opinion with the first, al-\u1e6ca\u1e25\u0101w\u012b \nimplies that his favored opinion does not make custodian\u2019s wages obligatory on the father.\n\n73.  Sa\u1e25n\u016bn, Mudawwana, 5:44. For further discussion, see Ibn Rushd al-Jadd, al-Muqaddam\u0101t al-mumahhid\u0101t, \ned. Mu\u1e25ammad \u1e24ujj\u012b (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1988), 1:570\u201371; Ibrahim, Child Custody, 58\u201363.\n\n74.  Interestingly, al-\u1e6ca\u1e25\u0101w\u012b comments that the opinion that the custodian is due rent money \u201chas been \nrelated from al-Sh\u0101fi\u02bf\u012b, but I have not found a narration of this\u201d (\u1e25ukiya dh\u0101lika \u02bfan al-Sh\u0101fi\u02bf\u012b wa-lam najidhu \nriw\u0101yatan; al-\u1e6ca\u1e25\u0101w\u012b and al-Ja\u1e63\u1e63\u0101\u1e63, Ikhtil\u0101f, 2:461). Neither have I. A survey of the chapters on custody in \nal-Sh\u0101fi\u02bf\u012b\u2019s Umm (Mu\u1e25ammad b. Idr\u012bs al-Sh\u0101fi\u02bf\u012b, al-Umm, ed. Rif\u02bfat Fawz\u012b \u02bfAbd al-Mu\u1e6d\u1e6dalib [al-Man\u1e63\u016bra: D\u0101r \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  69\n\njudge bearing these opinions in mind to acknowledge that different custodians might place \ndifferent cost burdens on the father. Would such a judge have pressed this line of reasoning \nfurther and allowed a father to remove a minor child from the care of her maternal \ngrandmother, the custodian of first right, for reasons of financial exigency?", "start_char_idx": 73304, "end_char_idx": 75608, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "392cfc69-1c5b-4c54-b5cc-96fd9ca11a75": {"__data__": {"id_": "392cfc69-1c5b-4c54-b5cc-96fd9ca11a75", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "03f7cab8-3b14-4990-bb69-4a5231d7b112", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "74739aa72661507ca867b80748f1576c0c91f80653e9b25e1aa9bcdac31fd988", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3b5230ca-211b-4d27-ae01-2a6aff3044f1", "node_type": "1", "metadata": {}, "hash": "bfe812b70b58d42d2f2ff4f32ce81c9d15f883a4b72c1c25e882134ff8e75e13", "class_name": "RelatedNodeInfo"}}, "text": "This precise question does not come up in the early foundational works of the madhhabs \nso far as I have been able to see, but similar cases receive attention in later fur\u016b\u02bf and fatw\u0101 \nworks. Opinions are mixed, but the overall trajectory tends toward allowing a father to \nintervene in and change his minor child\u2019s custody situation if doing so eases a financial \nburden. A fatw\u0101 of the M\u0101lik\u012b Ibn Sir\u0101j al-Andalus\u012b (d. 456/1064) describes the case of an \norphan living with his maternal grandmother who wants to sell the ward\u2019s last remaining \nproperty to pay for his upkeep; the paternal grandmother offers to raise and provide for \nthe child herself to keep the property intact. Ibn Sir\u0101j reports differing opinions, some \nprioritizing the maternal grandmother\u2019s right to custody and others the best care for the \nward (al-rifq bi-l-ma\u1e25\u1e0d\u016bn). For his part, Ibn Sir\u0101j leans toward the latter option, which he \nputs forward to support his answer to another fatw\u0101 request that is remarkably similar to \nour case. The maternal grandmother of a girl whose mother died has had custody for six \nyears, at which point the girl\u2019s property, presumably what she inherited from her mother, \nis almost used up; the father, lacking means himself, wants to bring the girl to his own \nmother, who will provide for and raise her. Ibn Sir\u0101j prefers that he do so to prevent the \ngirl\u2019s impoverishment.75 Along similar lines, a sixth/twelfth-century M\u0101lik\u012b commentary \nwork by Ibn Rushd al-Jadd (d. 520/1126) allows a father to remove his children from the \ncare of their maternal grandmother to that of his own relatives if the grandmother will not \nprovide custody for free (an ta\u1e25\u1e0dunahum bi-ghayr shay\u02be).76 \n\nI have been unable to find an opinion in a medieval Sh\u0101fi\u02bf\u012b work as directly related to \nour case as the M\u0101lik\u012b fatw\u0101s are, but the discussion in al-Juwayn\u012b\u2019s (d. 478/1085) Nih\u0101yat \nal-ma\u1e6dlab of the custody rights of a mother who requests a wage is relevant. Al-Juwayn\u012b \nrecognizes one view, among others, that affirms that custody is no different whether \nprovided by a child\u2019s mother or by someone else, built on the primary opinion that \nbreastfeeding by a mother is not preferable to that by a volunteer (mutabarri\u02bfa) wet nurse \nif the mother demands a wage for her labor.77 This opinion would appear to leave room for \n\nal-Waf\u0101\u02be, 2008], 6:238\u2013420) and the abridgment of al-Muzan\u012b (Ab\u016b Ibr\u0101h\u012bm al-Muzan\u012b, Mukhta\u1e63ar al-Muzan\u012b, \ned. Mu\u1e25ammad \u02bfAbd al-Q\u0101dir Sh\u0101h\u012bn [Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1998], 309\u201310) confirms that no such \nopinion is found there. But the classical Sh\u0101fi\u02bf\u012b commentarial tradition based on al-Muzan\u012b takes it as mostly \nuncontroversial that the custodian is indeed due a wage. See, e.g., Im\u0101m al-\u1e24aramayn al-Juwayn\u012b, Nih\u0101yat \nal-ma\u1e6dlab f\u012b dir\u0101yat al-madhhab, ed. \u02bfAbd al-\u02bfA\u1e93\u012bm Ma\u1e25m\u016bd al-D\u012bb (Jedda: D\u0101r al-Minh\u0101j li-l-Nashr wa-l-Tawz\u012b\u02bf, \n2007), 15:566; Ab\u016b \u1e24\u0101mid al-Ghaz\u0101l\u012b, al-Waj\u012bz f\u012b fiqh al-im\u0101m al-Sh\u0101fi\u02bf\u012b, ed.", "start_char_idx": 75610, "end_char_idx": 78551, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3b5230ca-211b-4d27-ae01-2a6aff3044f1": {"__data__": {"id_": "3b5230ca-211b-4d27-ae01-2a6aff3044f1", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "392cfc69-1c5b-4c54-b5cc-96fd9ca11a75", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "51e4f577010d8dd55d2afdd3423207d42d39c502de27ee2eee33548fdb0097d3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "40237511-35c2-4dcd-9b6d-9af7d7c14450", "node_type": "1", "metadata": {}, "hash": "5e114dbaa65094c55dd5176b4d393074df0a63e548610f26508a1fe862525188", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAl\u012b Mu\u02bfawwa\u1e0d and \u02bf\u0100dil \u02bfAbd \nal-Mawj\u016bd (Beirut: D\u0101r al-Arqam, 1997), 2:123; Ab\u016b al-Q\u0101sim al-R\u0101fi\u02bf\u012b, al-\u02bfAz\u012bz shar\u1e25 al-Waj\u012bz, ed. Mu\u02bfawwa\u1e0d and \n\u02bfAbd al-Mawj\u016bd (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1997), 10:87; Mu\u1e25y\u012b al-D\u012bn al-Nawaw\u012b, Raw\u1e0dat al-\u1e6d\u0101lib\u012bn, ed. \nMu\u02bfawwa\u1e0d and \u02bfAbd al-Mawj\u016bd (Riyadh: D\u0101r \u02bf\u0100lam al-Kutub, 2003), 6:504.\n\n75.  Recorded in Ab\u016b al-\u02bfAbb\u0101s al-Wanshar\u012bs\u012b, al-Mi\u02bfy\u0101r al-mu\u02bfrib wa-l-j\u0101mi\u02bf al-mughrib \u02bfan fat\u0101w\u0101 ahl \nIfr\u012bqiyya wa-l-Andalus wa-l-Maghrib, ed. Mu\u1e25ammad \u1e24ujj\u012b (Rabat: Wiz\u0101rat al-Awq\u0101f wa-l-Shu\u02be\u016bn al-Isl\u0101miyya \nli-l-Mamlaka al-Maghribiyya, 1981\u201383), 4:48\u201349.\n\n76.  Ibn Rushd, Bay\u0101n, 5:376.\n77.  See al-Juwayn\u012b, Nih\u0101ya, 15:539\u201340, no. 10,218, and 566\u201367, no. 10,248.\n\n\n\n70  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  71\n\na Sh\u0101fi\u02bf\u012b judge to allow a father to take over custody decisions in cases of financial exigency. \nI have been unable to find further discussion of this issue in medieval Sh\u0101fi\u02bf\u012b sources,78 but \nat some point Middle Eastern Sh\u0101fi\u02bf\u012bs adopted explicitly a position that would have favored \nour petitioner: the twelfth/eighteenth-century fatw\u0101 collection of al-Khal\u012bl\u012b (d. 1147/1734\u2013\n35) includes multiple opinions affirming that a paternal grandmother who demands no \nwage has priority of custody over a maternal one who requests to be paid.79\n\nAmong the \u1e24anaf\u012bs, I have found no discussions of wages owed to custodians (as opposed \nto wet nurses) in al-Shayb\u0101n\u012b\u2019s (d. 189/804) foundational works or the major classical \ncompendium of al-Sarakhs\u012b (d. 483/1090).80 But split opinions start to crop up in \u1e24anaf\u012b \nsources thereafter. The Fat\u0101w\u0101 of Q\u0101\u1e0d\u012bkh\u0101n (d. 592/1196) takes up the case of a divorced \nmother who asks for a wage (ujra) on top of the support her impoverished ex-husband \nprovides the child. The father\u2019s sister offers to \u201craise the child with her own resources \nwithout recompense\u201d (turabb\u012b al-walad bi-m\u0101lih\u0101 maj\u0101nan). Q\u0101\u1e0d\u012bkh\u0101n notes that opinions \ndiffer but declares that the correct one is that the mother be offered custody with no wage; \nif she refuses, the child goes to the paternal aunt.81 A few centuries later, a responsum \nof the Egyptian \u1e24anaf\u012b Ibn Qu\u1e6dl\u016bbugh\u0101 (d.", "start_char_idx": 78552, "end_char_idx": 80727, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "40237511-35c2-4dcd-9b6d-9af7d7c14450": {"__data__": {"id_": "40237511-35c2-4dcd-9b6d-9af7d7c14450", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3b5230ca-211b-4d27-ae01-2a6aff3044f1", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "3b23453b1941d664a63dc6b22c4a40e6873a200fcc2f505d390098f37371830a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "468d1b1c-9d32-4de7-a409-20c4ed255d9a", "node_type": "1", "metadata": {}, "hash": "523d2c7eaeaff405fefc927fabf8a2d426ed3b39689e5a6b9af37ec667505753", "class_name": "RelatedNodeInfo"}}, "text": "879/1474) dealing with a nearly identical case \ngives the same ruling as Q\u0101\u1e0d\u012bkh\u0101n\u2019s while also citing another jurist\u2019s contradictory opinion \nprivileging the mother\u2019s right to custody.82 Ultimately, the \u1e24anaf\u012b tradition in the Arab \nlands looks to have followed Q\u0101\u1e0d\u012bkh\u0101n and Ibn Qu\u1e6dl\u016bbugh\u0101, affirming that wages are due \nfor the provision of custody and allowing in situations of financial exigency the removal of \nchildren from custodians who would otherwise have first right of custody.83\n\nThe upshot of the foregoing discussion is that each of the Islamic legal schools relevant \nto an examination of early Fatimid Egypt considered the maternal grandmother to have first \nright of custody of a motherless child; but each also developed opinions that would have \nbeen favorable to an impoverished father\u2019s desire to remove his child from the care of an \notherwise rightful custodian if he was unable to afford the cost of that custody arrangement. \nLacking the full text of the rescript, we can say only that the judge in our case might have \nruled either way, though the overall trajectory of the discussions in the legal sources leads \none to suspect that the case ended in the father\u2019s favor.\n\n78.  Including fur\u016b\u02bf works as well as the fatw\u0101 collections of Ibn al-\u1e62al\u0101\u1e25, al-Nawaw\u012b, al-Subk\u012b, and Ibn \u1e24ajar \nal-Haytam\u012b.\n\n79.  Mu\u1e25ammad al-Khal\u012bl\u012b, Fat\u0101w\u0101 al-Khal\u012bl\u012b (Egypt: n.p., n.d.), 2:134, 136.\n80.  Mu\u1e25ammad b. al-\u1e24asan al-Shayb\u0101n\u012b, al-A\u1e63l, ed. Mu\u1e25ammad B\u016byn\u016bk\u0101lin (Qatar: Wiz\u0101rat al-Awq\u0101f, 2012), \n\n4:544\u201349, 10:348\u201354; Shams al-D\u012bn al-Sarakhs\u012b, Kit\u0101b al-Mabs\u016b\u1e6d (Beirut: D\u0101r al-Ma\u02bfrifa, n.d.), 5:207\u201313.\n81.  Fakhr al-D\u012bn Q\u0101\u1e0d\u012bkh\u0101n, Fat\u0101w\u0101 Q\u0101\u1e0d\u012bkh\u0101n, ed. S\u0101lim Mu\u1e63\u1e6daf\u0101 al-Badr\u012b (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, \n\n2009), 1:367.\n82.  Q\u0101sim Ibn Qu\u1e6dl\u016bbugh\u0101, Majm\u016b\u02bfat al-ras\u0101\u02beil, ed. \u02bfAbd al-\u1e24am\u012bd Mu\u1e25ammad al-Darw\u012bsh and \u02bfAbd al-\u02bfAl\u012bm \n\nMu\u1e25ammad al-Darw\u012bsh (Damascus: D\u0101r al-Naw\u0101dir, 2013), 709\u201310.\n83.  For examples, see J. E. Tucker, In the House of the Law: Gender and Islamic Law in Ottoman Syria and \n\nPalestine (Berkeley: University of California Press, 1998), 126; Shih\u0101b al-D\u012bn al-Shilb\u012b, \u1e24\u0101shiyat al-Shilb\u012b, on \nthe margins of Fakhr al-D\u012bn al-Zayla\u02bf\u012b, Taby\u012bn al-\u1e25aq\u0101\u02beiq shar\u1e25 Kanz al-daq\u0101\u02beiq (B\u016bl\u0101q: al-Ma\u1e6dba\u02bfa al-Kubr\u0101 \nal-Am\u012briyya, 1314/1896\u201397), 3:46; Ibn \u02bf\u0100bid\u012bn, al-\u02bfUq\u016bd al-durriyya f\u012b tanq\u012b\u1e25 al-fat\u0101w\u0101 al-\u1e25\u0101midiyya (n.p.: n.p., \nn.d.), 1:58\u201360.", "start_char_idx": 80728, "end_char_idx": 83093, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "468d1b1c-9d32-4de7-a409-20c4ed255d9a": {"__data__": {"id_": "468d1b1c-9d32-4de7-a409-20c4ed255d9a", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "40237511-35c2-4dcd-9b6d-9af7d7c14450", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "0497b95a99537a8ff551ed8cbc7f1e48a19a2d01b1be83f497fbb6dcca767e3c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "424f89f9-e42f-4a82-977e-5a3239faef69", "node_type": "1", "metadata": {}, "hash": "c76ecdeb6889e54124be1656b39a9673a2605c151e1331a16e9ed8fda56b33ca", "class_name": "RelatedNodeInfo"}}, "text": ": n.p., \nn.d.), 1:58\u201360.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  71\n\nIn speculating on the course of our case, we have so far proceeded on the assumption \nthat the petitioner\u2019s claims and stated aims were truthful. It is possible, however, that he \nwas simply at odds with his mother-in-law or concerned about his daughter for emotional \nor other nonmaterial reasons and pleaded poverty as a strategy to regain custody. This \npossibility could have been behind the suggestion at the end of the petition of a trustee of \nthe court as another option for a custodian: was the father trying to get his daughter away \nfrom her maternal grandmother at any cost?\n\nThe relationship between father and mother-in-law brings us to a final question: to which \nreligions did the parties involved in the case belong? As noted earlier, the documentary \nrecord indicates that \u1e6cu\u1e6d\u016bn was a largely Christian village into the fifth/eleventh century. \nIf our petition follows this pattern and concerns a Christian family, the father was \nnonetheless apparently willing to seek remedies from a Muslim judge. The many extant \nArabic-Islamic deeds and contracts from \u1e6cu\u1e6d\u016bn and elsewhere demonstrate that Christians \nin late Abbasid and Fatimid Egypt routinely made use of Muslim courts and scribes for \ncommercial and property business,84 but there is much less evidence of Fayy\u016bm\u012b Christians \nlitigating intracommunal or family disputes before Muslim judges. Two Arabic documents \nacknowledging the apportionment of inheritances among \u1e6cu\u1e6d\u016bnite Christian families may \nhave been generated by litigation of this kind;85 if all the parties described in our petition \nwere Christian, we have a new piece of evidence in this direction. Also of interest would be \nthe fact that the custody and child-rearing practices of a Christian family accorded precisely \nwith Islamic legal prescriptions. Perhaps placing the motherless child with the maternal \ngrandmother had long been customary across the religious communities, or perhaps it had \ndeveloped from an Islamic legal prescription into a regional custom.86\n\nAnother possibility is that the deceased mother came from a Christian family of \u1e6cu\u1e6d\u016bn \nwhile the father was Muslim (the fact that the father asks for the help of the khal\u012bfa in \nsecuring his daughter may indicate that he did not reside in the village). If this was the \ncase, it is unsurprising to find the father petitioning a Muslim q\u0101\u1e0d\u012b for assistance. Such \na scenario would also have implications for the judge\u2019s treatment of the case depending \non his madhhab affiliation, since we would be dealing with a Muslim child (following the \nreligion of her father) in the custody of a Christian grandmother. The \u1e24anaf\u012bs and most \nM\u0101lik\u012bs allowed Christian, Jewish, and even Zoroastrian custodians to care for Muslim \nchildren before the age of moral and religious formation; the Sh\u0101fi\u02bf\u012bs and some M\u0101lik\u012bs  \ndid not.87\n\n84.  Weitz, \u201cIslamic Law.\u201d\n85.  P.Hamb.Arab. I 1; CPR XXVI 10.\n86.  Major medieval Copto-Arabic books of canon law, including the sixth/twelfth-century Majm\u016b\u02bf al-qaw\u0101n\u012bn \n\nof Patriarch Ghubriy\u0101l II b. Turayk and the seventh/thirteenth-century al-Majm\u016b\u02bf al-\u1e63afaw\u012b of al-\u1e62af\u012b b. al-\u02bfAss\u0101l, \nappear not to treat the law of custody.\n\n87.  Ibrahim, Child Custody, 78\u201379; Ibn Qud\u0101ma, Mughn\u012b, 11:412\u201313; al-Sarakhs\u012b, Mabs\u016b\u1e6d, 5:210; Khal\u012bl b. Is\u1e25\u0101q \nal-Jund\u012b, al-Taw\u1e0d\u012b\u1e25 f\u012b shar\u1e25 al-Mukhta\u1e63ar al-fara\u02bf\u012b li-Ibn al-\u1e24\u0101jib, ed. A\u1e25mad b.", "start_char_idx": 83069, "end_char_idx": 86525, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "424f89f9-e42f-4a82-977e-5a3239faef69": {"__data__": {"id_": "424f89f9-e42f-4a82-977e-5a3239faef69", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "468d1b1c-9d32-4de7-a409-20c4ed255d9a", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "e9daa140ec79bd8519f20ad97ffded51ee542a8020c4507b5642b9b4b0c52b7c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f3cef63f-3ab9-49ef-916e-885e6e3b4cef", "node_type": "1", "metadata": {}, "hash": "622470ca0760324bf83ce9b9a44156d3b979609a1b17dd80e95e9cf9fbcecc0d", "class_name": "RelatedNodeInfo"}}, "text": "A\u1e25mad b. \u02bfAbd al-Kar\u012bm Naj\u012bb (Dublin: \nMarkaz Naj\u012bbawayh li-l-Makh\u1e6d\u016b\u1e6d\u0101t wa-Khidmat al-Tur\u0101th, 2008), 5:177\u201378; al-Nawaw\u012b, Minh\u0101j, 465.\n\n\n\n72  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  73\n\nFinally, perhaps both the father and the mother belonged to the little-attested Muslim \ncommunity of Fatimid \u1e6cu\u1e6d\u016bn.88\n\nConclusion\n\nOur knowledge of the petitioner\u2019s and his daughter\u2019s circumstances ends at the margins \nof our document. Where the daughter spent the rest of her childhood remains uncertain, \nand we can only hope that the father acted with good intent in trying to win custody \nfrom his deceased wife\u2019s mother. But set amid the considerable documentary evidence \nextant from the medieval southern Fayy\u016bm, this petition and its rescript reveal a surprising \namount about both the structures of a provincial Egyptian judiciary and the development \nof the Arabic petition, a medieval technology vital to constructing relationships between \nsubjects, administrators, and rulers. The khal\u012bfa involved in the case was likely associated \nwith an Islamic majlis al-\u1e25ukm in the village of \u1e6cal\u012bt, and the q\u0101\u1e0d\u012b may have been as well \n(though this is less certain). If this interpretation is correct, the court activity in \u1e6cal\u012bt \nattested by our document highlights just how extensive was the growth of Egypt\u2019s Islamic \njudiciary in the later Abbasid and Fatimid periods. Provincial judicial institutions must have \nbeen supported by a local petty literate class of scribes and witnesses; the khal\u012bfa Ibr\u0101h\u012bm\u2019s \nfamily, the Ban\u016b Rizq, belonged to precisely this class, and we can trace their activities in \nservice to their court for nearly two centuries. \n\nThough Ibr\u0101h\u012bm b. Rizq may have plied his trade near the desert edge of a rural province, \nhis professional world was not disconnected from wider developments in law, scribal \nculture, and administration. The diplomatics of this petition suggest that its scribe had \ntaken some influence from the new, high style of petition writing practiced in the orbit of \nthe Fatimid chancery in Cairo. Indeed, the mixture of old and new formal features that we \nfind in the document helps us date it to the first century of Fatimid rule. That mixture also \nallows us to identify a little-studied, low-register form of petition writing\u2014continuing in \ncertain ways the old Arabic epistolary genre and coexisting with the high Fatimid style\u2014\nthat our document exemplifies.\n\nUltimately, our petition was a tool, a physical record of text that the petitioner planned \nto use in the furtherance of his interests. We may hope that things turned out well enough \nfor him and his daughter. As more documents from the village world of the Fatimid Fayy\u016bm \nare identified and studied, perhaps one or both of them will reappear and we will be able to \nfollow their stories further.\n\n88.  Two individuals identified as \u1e6cu\u1e6d\u016bnites who bear apparently Arabic Muslim names are found in P.Cair.\nArab. 59.2 and P.Shomali 3 witnesses.1.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  73\n\nBibliography\n\nStudies and Published Texts\n\nGaubert, C., and J.-M. Mouton. Hommes et villages du Fayyoum dans la documentation \npapyrologique arabe (Xe\u2013XIe si\u00e8cles). Geneva: Librairie Droz, 2014.\n\nal-Ghaz\u0101l\u012b, Ab\u016b \u1e24\u0101mid. Al-Waj\u012bz f\u012b fiqh al-im\u0101m al-Sh\u0101fi\u02bf\u012b. Edited by \u02bfAl\u012b Mu\u02bfawwa\u1e0d and \u02bf\u0100dil \n\u02bfAbd al-Mawj\u016bd. Beirut: D\u0101r al-Arqam, 1997.", "start_char_idx": 86517, "end_char_idx": 89920, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f3cef63f-3ab9-49ef-916e-885e6e3b4cef": {"__data__": {"id_": "f3cef63f-3ab9-49ef-916e-885e6e3b4cef", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "424f89f9-e42f-4a82-977e-5a3239faef69", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "43b9023a7dd7a37c76e7b9d5e8557252b88bc5d5db431d654c56fc8c04a3dfc8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "df013d19-dd6c-49f5-bc42-fdeb01599d18", "node_type": "1", "metadata": {}, "hash": "dd0dd28aed8f44b580c57fb0348ddf5afcd1235483d24f3fc49f1107012a9cbd", "class_name": "RelatedNodeInfo"}}, "text": "Beirut: D\u0101r al-Arqam, 1997.\n\nGrob, E. M. Documentary Arabic Private and Business Letters on Papyrus: Form and Function, \nContent and Context. Berlin: de Gruyter, 2010.\n\nGrohmann, A. Einf\u00fchrung und Chrestomathie zur arabischen Papyruskunde. Prague: St\u00e1tn\u00ed \nPedagogick\u00e9 Nakladatelstv\u00ed, 1954.\n\nHava, J. G. Arabic-English Dictionary. Beirut: Catholic Press, 1899.\n\nIbn Ab\u012b Zayd al-Qayraw\u0101n\u012b. Al-Naw\u0101dir wa-l-ziy\u0101d\u0101t \u02bfal\u0101 m\u0101 f\u012b al-Mudawwana min ghayrih\u0101 \nmin al-ummah\u0101t. Edited by Mu\u1e25ammad al-Am\u012bn B\u016bkhubza. Beirut: D\u0101r al-Gharb \nal-Isl\u0101m\u012b, 1999.\n\nIbn \u02bf\u0100bid\u012bn. Al-\u02bfUq\u016bd al-durriyya f\u012b tanq\u012b\u1e25 al-fat\u0101w\u0101 al-\u1e25\u0101midiyya. N.p.: n.p., n.d.\n\nIbn Qud\u0101ma. Al-Mughn\u012b. Edited by \u02bfAbd All\u0101h b. \u02bfAbd al-Mu\u1e25sin al-Turk\u012b and \u02bfAbd al-Fatt\u0101\u1e25 \nMu\u1e25ammad al-Hulw. 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Jedda: D\u0101r al-Minh\u0101j li-l-Nashr wa-l-Tawz\u012b\u02bf, 2007.\n\nKhal\u012bl b. Is\u1e25\u0101q al-Jund\u012b. Al-Taw\u1e0d\u012b\u1e25 f\u012b shar\u1e25 al-Mukhta\u1e63ar al-fara\u02bf\u012b li-Ibn al-\u1e24\u0101jib. Edited by \nA\u1e25mad b. \u02bfAbd al-Kar\u012bm Naj\u012bb. Dublin: Markaz Naj\u012bbawayh li-l-Makh\u1e6d\u016b\u1e6d\u0101t wa-Khidmat \nal-Tur\u0101th, 2008.\n\nal-Khal\u012bl\u012b, Mu\u1e25ammad. Fat\u0101w\u0101 al-Khal\u012bl\u012b. Egypt: n.p., n.d.\n\nKhan, G. \u201cThe Historical Development of the Structure of Medieval Arabic Petitions.\u201d  \nBulletin of the School of Oriental and African Studies 53 (1990): 8\u201330.", "start_char_idx": 89893, "end_char_idx": 91755, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "df013d19-dd6c-49f5-bc42-fdeb01599d18": {"__data__": {"id_": "df013d19-dd6c-49f5-bc42-fdeb01599d18", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f3cef63f-3ab9-49ef-916e-885e6e3b4cef", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "c10327d8f4cdf03b28e146529dc156db06e6d35c2fcb710375471dcd68837e3a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2f348dfb-83f8-42de-8377-8eb9f3b5085e", "node_type": "1", "metadata": {}, "hash": "82e9e25442a8e111e7ad4042d164928713cfc7d7ca15c51fa4135df15e7c695c", "class_name": "RelatedNodeInfo"}}, "text": "74  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  75\n\nLittle, D. P. \u201cFive Petitions and Consequential Decrees from Late Fourteenth Century \nJerusalem.\u201d Al-Majalla al-\u02bfArabiyya li-l-\u02bfUl\u016bm al-Ins\u0101niyya 54 (1996): 348\u201396.\n\n\u2014\u2014\u2014. \u201cTwo Petitions and Consequential Court Records from the \u1e24aram Collection.\u201d Jerusalem \nStudies in Arabic and Islam 25 (2001): 171\u201394.\n\nLivingston, D. \u201cLife in the Egyptian Valley under Ikhsh\u012bdid and F\u0101\u1e6dimid Rule: Insights from \nDocumentary Sources.\u201d Journal of the Economic and Social History of the Orient 61 \n(2018): 426\u201360.\n\nal-Margh\u012bn\u0101n\u012b. Al-Hid\u0101ya shar\u1e25 Bid\u0101yat al-mubtad\u012b. Edited by S\u0101\u02beid Bakd\u0101sh. Medina: D\u0101r \nal-Sir\u0101j, 2019.\n\nal-Muzan\u012b, Ab\u016b Ibr\u0101h\u012bm. Mukhta\u1e63ar al-Muzan\u012b. Edited by Mu\u1e25ammad \u02bfAbd al-Q\u0101dir Sh\u0101h\u012bn. \nBeirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1998.\n\nal-Nawaw\u012b, Mu\u1e25y\u012b al-D\u012bn. Minh\u0101j al-\u1e6d\u0101lib\u012bn wa-\u02bfumdat al-muft\u012bn. Edited by Mu\u1e25ammad \nMu\u1e25ammad \u1e6c\u0101hir Sha\u02bfb\u0101n. Beirut: D\u0101r al-Minh\u0101j, 2005.\n\n\u2014\u2014\u2014. Raw\u1e0dat al-\u1e6d\u0101lib\u012bn. Edited by \u02bfAl\u012b Mu\u02bfawwa\u1e0d and \u02bf\u0100dil \u02bfAbd al-Mawj\u016bd. Riyadh: D\u0101r \n\u02bf\u0100lam al-Kutub, 2003.\n\nQ\u0101\u1e0d\u012bkh\u0101n, Fakhr al-D\u012bn. Fat\u0101w\u0101 Q\u0101\u1e0d\u012bkh\u0101n. Edited by S\u0101lim Mu\u1e63\u1e6daf\u0101 al-Badr\u012b. Beirut: D\u0101r \nal-Kutub al-\u02bfIlmiyya, 2009.\n\nal-R\u0101fi\u02bf\u012b, Ab\u016b al-Q\u0101sim. Al-\u02bfAz\u012bz shar\u1e25 al-Waj\u012bz. Edited by \u02bfAl\u012b Mu\u02bfawwa\u1e0d and \u02bf\u0100dil \u02bfAbd \nal-Mawj\u016bd. Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1997.\n\nR\u0101\u0121ib, Y. Actes de vente d\u2019esclaves et d\u2019animaux d\u2019\u00c9gypte m\u00e9di\u00e9vale. Cairo: Institut franc\u0327ais \nd\u2019arch\u00e9ologie orientale, 2002\u20136.\n\nRapoport, Y. Rural Economy and Tribal Society in Islamic Egypt: A Study of al-N\u0101bulus\u012b\u2019s \n\u201cVillages of the Fayyum.\u201d Turnhout: Brepols, 2018.\n\nRichards, D. S. \u201cA Doctor\u2019s Petition for a Salaried Post in Saladin\u2019s Hospital.\u201d Social History \nof Medicine 5 (1992): 297\u2013306.\n\n\u2014\u2014\u2014. \u201cA Maml\u016bk petition and a report from the D\u012bw\u0101n al-Jaysh.\u201d Bulletin of the School of \nOriental and African Studies 40 (1977): 1\u201314.\n\n\u2014\u2014\u2014. \u201cA Petition for an Iqt\u0101\u02bf Addressed to Saladin or al-\u02bf\u0100dil.\u201d Bulletin of the School of \nOriental and African Studies 55 (1992): 98\u2013105.\n\nRustow, M. \u201cFamine, State Extraction and Subjects\u2019 Rights in Fatimid Egypt: A Petition to the \nPrincess Sitt al-Mulk from the Cairo Geniza.\u201d Unpublished manuscript.\n\n\u2014\u2014\u2014. \u201cThe Fatimid Petition.\u201d Jewish History 32 (2019): 351\u201372.", "start_char_idx": 91759, "end_char_idx": 93995, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2f348dfb-83f8-42de-8377-8eb9f3b5085e": {"__data__": {"id_": "2f348dfb-83f8-42de-8377-8eb9f3b5085e", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "df013d19-dd6c-49f5-bc42-fdeb01599d18", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "9af53bb2f5b0baa5ec009bc20c1bd1f23b07867c6773f3f1acaaa8740bd865d2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "087f9f00-fe29-42bf-960a-fbdee522a53c", "node_type": "1", "metadata": {}, "hash": "dc74b575cd6ccfddf9a14009a1e70a77cec7645be179617a4e971e259f79f29e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  75\n\n\u2014\u2014\u2014. 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Qatar: \nWiz\u0101rat al-Awq\u0101f, 2012.\n\nal-Shilb\u012b, Shih\u0101b al-D\u012bn. \u1e24\u0101shiyat al-Shilb\u012b, on the margins of Fakhr al-D\u012bn al-Zayla\u02bf\u012b, Taby\u012bn \nal-\u1e25aq\u0101\u02beiq shar\u1e25 Kanz al-daq\u0101\u02beiq. B\u016bl\u0101q: al-Ma\u1e6dba\u02bfa al-Kubr\u0101 al-Am\u012briyya, 1314/1896\u201397.\n\nShomali, M. J. \u201cArabic Legal Documents from the Fatimid Period and Their Historical \nBackground.\u201d PhD thesis, University of Cambridge, 2020.\n\nal-\u1e62iqill\u012b, Ibn Y\u016bnus. Al-J\u0101mi\u02bf li-mas\u0101\u02beil al-Mudawwana. Edited by \u1e24amd\u0101n b. \u02bfAbd All\u0101h b. \nIdr\u012bs al-Shamr\u012b. Beirut: D\u0101r al-Fikr, 2013.\n\nStern, S. M. \u201cPetitions from the Ayy\u016bbid Period.\u201d Bulletin of the School of Oriental and African \nStudies 27 (1964): 1\u201332.\n\n\u2014\u2014\u2014. \u201cPetitions from the Maml\u016bk Period (Notes on the Maml\u016bk Documents from Sinai).\u201d \nBulletin of the School of Oriental and African Studies 29 (1966): 233\u201376.\n\nal-\u1e6ca\u1e25\u0101w\u012b, Ab\u016b Ja\u02bffar, and Ab\u016b Bakr al-Ja\u1e63\u1e63\u0101\u1e63. Mukhta\u1e63ar Ikhtil\u0101f al-\u02bfulam\u0101\u02be. Edited by \u02bfAbd \nAll\u0101h Nadh\u012br A\u1e25mad. Beirut: D\u0101r al-Bash\u0101\u02beir al-Isl\u0101miyya, 2014.\n\nTillier, M. L\u2019invention du cadi: La justice des musulmans, des juifs et des chr\u00e9tiens aux \npremiers si\u00e8cles de l\u2019islam. Paris: Publications de la Sorbonne, 2017.\n\n\u2014\u2014\u2014 and N. 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Vanthieghem.", "start_char_idx": 93999, "end_char_idx": 95876, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "087f9f00-fe29-42bf-960a-fbdee522a53c": {"__data__": {"id_": "087f9f00-fe29-42bf-960a-fbdee522a53c", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2f348dfb-83f8-42de-8377-8eb9f3b5085e", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "c877b2b153ef7e689231679d616e2e76079e22a5921bed44be6d1c4504ef9a33", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "40c66c47-a8bd-41c8-9e82-dd3753aef7bc", "node_type": "1", "metadata": {}, "hash": "12b581d4a785b91bd94cb9d80ff865da67bb03ef32e7066899201f7ba83567ff", "class_name": "RelatedNodeInfo"}}, "text": "\u2014\u2014\u2014 and N. Vanthieghem. \u201cLa ran\u00e7on du serment: Un accord a\u0300 l\u2019amiable au tribunal fatimide \nde \u1e6cal\u012bt.\u201d Revue des mondes musulmans et de la M\u00e9diterran\u00e9e 140 (2016): 53\u201372.\n\nTucker, J. E. In the House of the Law: Gender and Islamic Law in Ottoman Syria and Palestine. \nBerkeley: University of California Press, 1998.\n\nVanthieghem, N., and L. Weitz. \u201cMonks, Monasteries, and Muslim Scribes: Three Parchment \nHouse Sales from the 4th/10th-Century Fayy\u016bm.\u201d Arabica 67 (2020): 461\u2013501.", "start_char_idx": 95853, "end_char_idx": 96332, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "40c66c47-a8bd-41c8-9e82-dd3753aef7bc": {"__data__": {"id_": "40c66c47-a8bd-41c8-9e82-dd3753aef7bc", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "087f9f00-fe29-42bf-960a-fbdee522a53c", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "f9246ffe15ed4e089a0543863586c1ce83893bbcdb1911a219b1e49c4886024a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7042637a-3890-40f8-8365-d36d0773d6ac", "node_type": "1", "metadata": {}, "hash": "fbc4af94eb585e5547074858231a9e26ebc7d199d1043a6473e9d72970a40980", "class_name": "RelatedNodeInfo"}}, "text": "76  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  77\n\nal-Wanshar\u012bs\u012b, Ab\u016b al-\u02bfAbb\u0101s. Al-Mi\u02bfy\u0101r al-mu\u02bfrib wa-l-j\u0101mi\u02bf al-mughrib \u02bfan fat\u0101w\u0101 ahl \nIfr\u012bqiyya wa-l-Andalus wa-l-Maghrib. Edited by Mu\u1e25ammad \u1e24ujj\u012b. Rabat: Wiz\u0101rat \nal-Awq\u0101f wa-l-Shu\u02be\u016bn al-Isl\u0101miyya li-l-Mamlaka al-Maghribiyya, 1981\u201383.\n\nWeitz, L. \u201cIslamic Law on the Provincial Margins: Christian Patrons and Muslim Notaries in \nUpper Egypt, 2nd\u20135th/8th\u201311th Centuries.\u201d Islamic Law and Society 27 (2020): 5\u201352.\n\nDocument Editions\n\nChrest.Khoury I = Khoury, R. G., and A. Grohmann, eds. Chrestomathie de papyrologie arabe. \nLeiden: Brill, 1993.\n\nChrest.Khoury II  = Khoury, R. G., and A. Grohmann, eds. Papyrologische Studien: Zum privaten \nund gesellschaftlichen Leben in den ersten islamischen Jahrhunderten. Wiesbaden: \nHarrassowitz, 1995.\n\nP.Berl.Arab I = Abel, L., ed. \u00c4gyptische Urkunden aus den k\u00f6niglichen Museen zu Berlin: \nArabische Urkunden. Berlin: Weidmann, 1896-1900.\n\nP.Berl.Arab. II = Diem, W., ed. Arabische Briefe des 7. bis 13. Jahrhunderts aus den Staatlichen \nMuseen zu Berlin. Wiesbaden: Harrassowitz, 1997.\n\nP.Cair.Arab. = Grohmann, A., ed. Arabic Papyri in the Egyptian Library. Cairo: Egyptian Library \nPress, 1934-62.\n\nP.DiemPrivatbriefe = Diem, W. \u201cZwei arabische Privatbriefe aus dem \u00c4gyptischen Museum in \nKairo.\u201d Zeitschrift f\u00fcr Arabische Linguistik 25 (1993): 148-53.\n\nP.FahmiTaaqud = Fahm\u012b Mu\u1e25ammad, \u02bf Abd al-Ra\u1e25m\u0101n. \u201cWath\u0101\u02beiq li-l-ta\u02bf\u0101qud min fajr al-Isl\u0101m \nf\u012b Mi\u1e63r.\u201d Bulletin de l\u2019Institut d\u2019\u00c9gypte 54 (1972/3): 1-58.\n\nP.Fay.Villages = Gaubert and Mouton, Hommes et villages.\n\nP.Frantz-MurphyComparison I = Frantz-Murphy, G. \u201cA Comparison of the Arabic and Earlier \nEgyptian Contract Formularies, Part I: The Arabic Contracts from Egypt.\u201d Journal of \nNear Eastern Studies 40 (1981): 203-25.\n\nP.GenizahCambr. = Khan, G., ed. Arabic Legal and Administrative Documents in the Cambridge \nGenizah Collections. Cambridge: Cambridge University Press, 1993.\n\nP.GrohmannUrkunden = Grohmann, A. \u201cEinige bemerkenswerte Urkunden aus der Sammlung \nder Papyrus Erzherzog Rainer an der Nationalbibliothek zu Wien.\u201d ArchOrient 18 (1950): \n80-119.\n\nP.Hamb.Arab. I = Dietrich, A., ed. Arabische Papyri aus der Papyrussammlung der Hamburger \nStaats-und Universit\u00e4ts-Bibliothek. Leipzig: F.A. Brockhaus, 1937.", "start_char_idx": 96336, "end_char_idx": 98652, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7042637a-3890-40f8-8365-d36d0773d6ac": {"__data__": {"id_": "7042637a-3890-40f8-8365-d36d0773d6ac", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "40c66c47-a8bd-41c8-9e82-dd3753aef7bc", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "03389a3be9d3bda46ac3f70f7e6da0565e1655811e6fed970a9a774c14b998dd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0a95fa40-337c-4310-a731-68ca253dbe87", "node_type": "1", "metadata": {}, "hash": "df8330c56c87a97a8b7758d3d9692c501e155206a847dfe6432d3765edb1e353", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  77\n\nP.Heid.Arab. III = Diem, W., ed. Arabische Briefe auf Papier aus der Heidelberger Papyrus-\nSammlung. Heidelberg: Winter, 2013.\n\nP.JoySorrow = Younes, K. M. \u201cJoy and Sorrow in Early Muslim Egypt: Arabic Papyrus Letters; \nText and Content.\u201d PhD thesis, Leiden University, 2013.\n\nP.Khalili I = Khan, G., ed. Arabic Papyri: Selected Material from the Khalili Collection. Oxford: \nAzimuth Editions, 1992.\n\nP.KhanPetitions = Khan, \u201cHistorical Development.\u201d\n\nP.Kratchkovski = Kra\u010dkovskaya, V. A. and Kra\u010dkovskij, I. J. \u201cLe plus ancient document arabe \nde l\u2019Asie Centrale.\u201d In Sogdiiskii Sbornik, 52-90. Leningrad: Izdatel\u2019stvo Akademii nauk \nSSSR, 1934.\n\nP.RustowPetition = Rustow, \u201cFatimid Petition.\u201d\n\nP.RustowWoman = Rustow, M. \u201cA Petition to a Woman at the Fatimid Court (413\u2013414 \nA.H./1022\u201323 C.E.).\u201d Bulletin of the School of Oriental and African Studies 73 (2010): \n1-27.\n\nP.Ryl.Arab I = Margoliouth, D. S. Catalogue of the Arabic Papyri in the John Rylands Library \nManchester. Manchester: Manchester University Press, 1933.\n\nP.Shomali = Shomali, \u201cArabic Legal Documents.\u201d\n\nP.SijpesteijnDelegation = Sijpesteijn, P. M. \u201cDelegation of Judicial Power in Abbasid Egypt.\u201d \nIn Legal Documents as Sources for the History of Muslim Societies: Studies in Honour \nof Rudolph Peters, edited by M. van Berkel, L. Buskens, and P. M. Sijpesteijn, 61-84. \nLeiden: Brill, 2017.\n\nP.St.Catherine I = Ernst, H., ed. Die mamlukischen Sultansurkunden des Sinai-Klosters. \nWiesbaden: Harrassowitz, 1960.\n\nP.SternMamlukPetitions = Stern, \u201cPetitions from the Maml\u016bk Period.\u201d\n\nP.TillierRancon = Tillier and Vanthieghem, \u201cLa ranc\u0327on.\u201d\n\nP.TillierRecu = Tillier and Vanthieghem, \u201cUn rec\u0327u.\u201d\n\nP.Transmission = R\u0101\u0121ib, Y., ed. Transmission de biens, mariage et r\u00e9pudiation \u00e0 Uql\u016bl, village \ndu Fayyoum, au ve/xie si\u00e8cle. Cairo: Institut franc\u0327ais d\u2019arch\u00e9ologie orientale, 2016.\n\nP.VanthieghemArabisation = Vanthieghem, N. \u201cL\u2019arabisation des coptes: un t\u00e9moin in\u00e9dit.\u201d In \nEgypt and Syria in the Fatimid, Ayyubid and Mamluk Eras VIII, edited by U. Vermeulen, \nK. D\u2019Hulster, and J. van Steenbergen, 121-31. Leuven: Peeters, 2016.\n\nP.VanthieghemMonks = Vanthieghem and Weitz, \u201cMonks, Monasteries, and Muslim Scribes.\u201d\n\nP.Vente = R\u0101\u0121ib, Actes.", "start_char_idx": 98656, "end_char_idx": 100937, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0a95fa40-337c-4310-a731-68ca253dbe87": {"__data__": {"id_": "0a95fa40-337c-4310-a731-68ca253dbe87", "embedding": null, "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8556", "node_type": "4", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "ee74119261e651557dfe7fa9396507529ab896e69a1906d335fe1505529c028e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7042637a-3890-40f8-8365-d36d0773d6ac", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "5faffe092279a40d3ebb4b1002746caf29546a00167ad1fc1f5de954f191c966", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e5dc1dac-eb31-451f-bfaf-483260ad39e8", "node_type": "1", "metadata": {}, "hash": "52bf61c24aa6af101e59d205e4036efe30065cc10fd3ef5be96b67685b32ee52", "class_name": "RelatedNodeInfo"}}, "text": "78  \u2022  Lev Weitz\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Long Arm of the Provincial Law  \u2022  78\n\nP.Vind.Arab. I = Diem, W., ed. Arabische Gesch\u00e4fsbriefe des 10. bis 14. Jahrhunderts aus der \n\u00d6sterreichischen Nationalbibliothek in Wien. Wiesbaden: Harrassowitz, 1995.\n\nP.Vind.Arab. II = Diem, W., ed. Arabische Privatbriefe des 9. bis 15. Jahrhunderts aus der \n\u00d6sterreichischen Nationalbibliothek in Wien. Wiesbaden: Harrassowitz, 1996.\n\nP.Vind.Arab. III = Diem, W., ed. Arabische amtliche Briefe des 10. bis 16. Jahrhunderts aus der \n\u00d6sterreichischen Nationalbibliothek in Wien. Wiesbaden: Harrassowitz, 1996.", "start_char_idx": 100941, "end_char_idx": 101543, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e5dc1dac-eb31-451f-bfaf-483260ad39e8": {"__data__": {"id_": "e5dc1dac-eb31-451f-bfaf-483260ad39e8", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0a95fa40-337c-4310-a731-68ca253dbe87", "node_type": "1", "metadata": {"identifier": "alusur-8556", "author": "Weitz, Lev", "title": "The Long Arm of the Provincial Law: A Custody Battle in a Q\u0101\u1e0d\u012b Petition from the Medieval Fayy\u016bm", "date": "2022-04-08", "file": "alusur-8556.pdf"}, "hash": "826b30be59bd1ba3da33468c12b38e91724d47fa715263023fb1575502e23f92", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7c2a4c7f-2b5a-4f02-bd05-35efb50f7d7c", "node_type": "1", "metadata": {}, "hash": "3d66e9b4b0d16bd002106813247e2fe76cb297f25ea7840888c3dd8bd61af143", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 79-147\n\nIntroduction\n\nAccording to the Im\u0101m\u012b historian \u02bfAl\u012b b. Mu\u1e25ammad al-Nawfal\u012b (d. mid- to late third/\nninth century), as the era of Umayyad rule was drawing to a close, the Ja\u02bffarid Talibid \nMu\u1e25ammad b. \u02bfAbd All\u0101h Ab\u012b al-Karr\u0101m had a dream:1\n\nI had a vision, as dreamers do, near the end of the Umayyads\u2019 rule, as if I had entered \nthe mosque of the messenger of God (\u1e63). I raised my head and looked at the mosaic \n\n* I am very grateful to Alain George and Mehdy Shaddel for the time they took to read and comment on an \nearlier draft of this article. I would also like to thank the peer reviewers for their extremely helpful comments \nand advice.\n\n1.  For al-Nawfal\u012b, see Sebastian G\u00fcnther, \u201cAl-Nawfal\u012b\u2019s Lost History: The Issue of a Ninth-Century Shi\u02bfite \nSource Used by al-\u1e6cabar\u012b and Ab\u016b l-Faraj al-I\u1e63fah\u0101n\u012b,\u201d British Journal of Middle Eastern Studies 36, no. 2 (2009): \n241\u201366; for Mu\u1e25ammad b. \u02bfAbd All\u0101h Ab\u012b al-Karr\u0101m b. Mu\u1e25ammad b. \u02bfAl\u012b b. \u02bfAbd All\u0101h b. Ja\u02bffar b. Ab\u012b \u1e6c\u0101lib,  \na loyal supporter of the Abbasids during the rebellion of the Hasanid Talibid Mu\u1e25ammad b. \u02bfAbd All\u0101h \u201cal-Nafs \nal-Zakiyya,\u201d see Amikam Elad, The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya in 145/762: \u1e6c\u0101lib\u012bs and Early \n\u02bfAbb\u0101s\u012bs in Conflict (Leiden: Brill, 2016), 257\u201358, 377.\n\nThe Umayyad and Early Abbasid Inscriptions  \nin the Prophet\u2019s Mosque in Medina*\n\nHarry Munt\nUniversity of York\n\n(harry.munt@york.ac.uk)\n\nAbstract\nThis article offers a translation and discussion of a chapter of a relatively little known late third/ninth- or \nearly fourth/tenth-century text that contains a transcription of the inscriptions that could be seen around the \nProphet\u2019s Mosque in Medina after the renovation work undertaken there on the orders of the third Abbasid \ncaliph, Mu\u1e25ammad al-Mahd\u012b. This text thus adds significantly to our corpus of known inscriptions from early \nAbbasid imperial monuments. The article discusses the sources of information about these inscriptions in the \nProphet\u2019s Mosque, the fate of the Umayyad-era inscriptions in the early Abbasid period, and what the new \nAbbasid-era inscriptions have to tell us about the Abbasids\u2019 claims to authority in the decades immediately \nfollowing their seizure of power.\n\n\u00a9 2022 Harry Munt. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives License, \nwhich allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long \nas attribution is given to the original authors and source.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ninscription in the mosque, which includes, \u201c[This is] among that which the commander \nof the faithful al-Wal\u012bd b. \u02bfAbd al-Malik ordered.\u201d All of a sudden someone said, \u201cA man \nfrom the Ban\u016b H\u0101shim called Mu\u1e25ammad is going to efface this inscription and write \nhis own name in its place.\u201d I said, \u201cI\u2019m Mu\u1e25ammad and I\u2019m from the Ban\u016b H\u0101shim. Son \nof whom?\u201d\n- \u201cSon of \u02bfAbd All\u0101h.\u201d\n- \u201cI\u2019m the son of \u02bfAbd All\u0101h.", "start_char_idx": 47, "end_char_idx": 3091, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7c2a4c7f-2b5a-4f02-bd05-35efb50f7d7c": {"__data__": {"id_": "7c2a4c7f-2b5a-4f02-bd05-35efb50f7d7c", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e5dc1dac-eb31-451f-bfaf-483260ad39e8", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "db1a997bc3cd6fe19892094b79a91ed652cb098c66693ee0caa5c3c19c4b56b5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a7a6ded4-fbd6-453c-abe0-d3eb6072b4c4", "node_type": "1", "metadata": {}, "hash": "65016aa9a15e9ef99c0f0496b4e532456a472df6067420c45519659c7396f503", "class_name": "RelatedNodeInfo"}}, "text": "The son of whom?\u201d\n- \u201cSon of Mu\u1e25ammad.\u201d\n- \u201cI\u2019m the son of Mu\u1e25ammad. The son of whom?\u201d\n- \u201cThe son of \u02bfAl\u012b.\u201d\n- \u201cI\u2019m the son of \u02bfAl\u012b. The son of whom?\u201d\n- \u201cThe son of \u02bfAbd All\u0101h.\u201d\n- \u201cI\u2019m the son of \u02bfAbd All\u0101h. The son of whom?\u201d\n- \u201cThe son of \u02bfAbb\u0101s.\u201d\nAnd even though I could not reach al-\u02bfAbb\u0101s, I had no doubt that this was about me. I \ntold people about this dream at that time, though I did not know about al-Mahd\u012b. But \nhe spoke to people about it, so when he entered the mosque of the messenger of God \n(\u1e63), he raised his head, took a look, and saw the name of al-Wal\u012bd. He said, \u201cI see the \nname of al-Wal\u012bd is in the mosque of the messenger of God (\u1e63) to this day.\u201d He asked for \na chair, and one was brought to him in the courtyard of the mosque. He said, \u201cI\u2019m not \ngoing anywhere until it has been effaced and my name has been inscribed in its place.\u201d \nHe had workmen, scaffolding, and all that was necessary summoned and did not leave \nuntil it had been altered and his name had been inscribed.2\n\nThis anecdote fits well within the genre of reports that display the trope of confused \napocalyptic expectations of the role to be played by a member of the family of the prophet \n(here identified as Ban\u016b H\u0101shim) who carries the prophet\u2019s own name, Mu\u1e25ammad  \nb. \u02bfAbd All\u0101h.3 For the purposes of this article, it highlights the significance of inscriptions in \nmajor caliphal, imperial monuments. Just as his grandson and the future caliph al-Ma\u02bem\u016bn  \n(r. 198\u2013218/813\u201333) was to do with the Umayyad caliph \u02bfAbd al-Malik b. Marw\u0101n\u2019s  \n(r. 65\u201386/685\u2013705) name in the inscriptions of the Dome of the Rock in Jerusalem, the \nthird Abbasid caliph Mu\u1e25ammad al-Mahd\u012b (r. 158\u201369/775\u201385) here had the name of the \nUmayyad caliph al-Wal\u012bd b. \u02bfAbd al-Malik (r. 86\u201396/705\u201315) in the foundation inscription \nof the Prophet\u2019s Mosque in Medina effaced and his own name inscribed in its place.4 \n\n2.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk, ed. M. J. de Goeje et al. (Leiden: Brill, 1879\u20131901), 3:534\u201335.\n3.  See, for example, the discussion in Amikam Elad, \u201cThe Struggle for the Legitimacy of Authority as Reflected \n\nin the \u1e24ad\u012bth of al-Mahd\u012b,\u201d in \u02bfAbbasid Studies II: Occasional Papers of the School of \u02bfAbbasid Studies, ed. John \nNawas, 39\u201396 (Leuven: Peeters, 2010).\n\n4.  For al-Ma\u02bem\u016bn and the Dome of the Rock, see, among many discussions, Marcus Milwright, The Dome \nof the Rock and Its Umayyad Mosaic Inscriptions (Edinburgh: Edinburgh University Press, 2016), 51, 65. For an \nintroduction to foundation inscriptions across the premodern Islamic world, see Sheila Blair, Islamic Inscriptions \n\n80  \u2022  Harry Munt", "start_char_idx": 3092, "end_char_idx": 5697, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a7a6ded4-fbd6-453c-abe0-d3eb6072b4c4": {"__data__": {"id_": "a7a6ded4-fbd6-453c-abe0-d3eb6072b4c4", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7c2a4c7f-2b5a-4f02-bd05-35efb50f7d7c", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "e8b13408c69ecb4b0651ebe617c6a2e8be9f60554a4c0ab4dddfb679710fe3e6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "21a0dc86-0b7e-43f1-8383-b63046043ee8", "node_type": "1", "metadata": {}, "hash": "f5bd3c2b8c960589b49651f69c14ef96b344dc6a22e9c8d09d4916b75d7d2ded", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  81\n\nAl-Mahd\u012b reigned, as this anecdote reminds us, at a time when Umayyad rule was still \nwithin living memory and the Abbasids and their supporters were still working to articulate \nprecisely the reasons why they were the legitimate caliphal family in the face of numerous \nopponents\u2019 challenges.5 Monumental, commemorative construction projects were one way \nof articulating the necessary messages of legitimacy, and the Abbasids seem to have jumped \nat the chance to highlight their victory over their Umayyad predecessors by ostentatiously \neffacing their names from these imperial monuments.\n\nThis suggests, in turn, that the epigraphic programs in such major imperial monuments \nmight have quite a bit to tell us about the nature of Umayyad and early Abbasid rule.6 Indeed, \nsuch programs, together with other aspects of these monuments\u2019 form and decoration, have \nformed the basis of important studies on Umayyad caliphs\u2019 political agendas.7 These studies \nhave focused, perfectly understandably, on a fairly small number of monuments, especially \nthe Dome of the Rock in Jerusalem and the Umayyad Mosque in Damascus; when it comes \nto the early Abbasids\u2019 articulation of political messages through epigraphic programs in \nexplicitly caliphally patronized monuments, there has been less work. This is in large \npart due to the relative paucity of texts that remain physically extant, although for the \nUmayyad period the inscriptions from the Dome of the Rock are a particularly important \nsurvival.8 From the early Abbasid period, there is, for example, a milestone found near \n\n(Edinburgh: Edinburgh University Press, 1998), 29\u201342.\n5.  Among many studies, see, for example, \u02bfAbd al-\u02bfAz\u012bz al-D\u016br\u012b, \u201cal-Fikra al-mahdiyya bayn al-da\u02bfwa \n\nal-\u02bfabb\u0101siyya wa-l-\u02bfa\u1e63r al-\u02bfabb\u0101s\u012b al-awwal,\u201d in Studia Arabica et Islamica: Festschrift for I\u1e25s\u0101n \u02bfAbb\u0101s on His \nSixtieth Birthday, ed. Wad\u0101d al-Q\u0101\u1e0d\u012b, 123\u201332 (Beirut: American University of Beirut, 1981); Jacob Lassner, Islamic \nRevolution and Historical Memory: An Inquiry into the Art of \u02bfAbb\u0101sid Apologetics (New Haven, CT: American \nOriental Society, 1986); Patricia Crone, \u201cOn the Meaning of the \u02bfAbb\u0101sid Call to al-Ri\u1e0d\u0101,\u201d in The Islamic World: \nFrom Classical to Modern Times, ed. C. Edmund Bosworth et al., 95\u2013111 (Princeton, NJ: Darwin Press, 1989); \nidem, Medieval Islamic Political Thought (Edinburgh: Edinburgh University Press, 2004), 87\u201398; Muhammad \nQasim Zaman, Religion and Politics under the Early \u02bfAbb\u0101sids: The Emergence of the Proto-Sunn\u012b Elite (Leiden: \nBrill, 1997); and Deborah G. Tor, \u201cThe Parting of Ways between \u02bfAlid Shi\u02bfism and Abbasid Shi\u02bfism: An Analysis \nof the Missives between the Caliph al-Man\u1e63\u016br and Mu\u1e25ammad al-Nafs al-Zakiyya,\u201d Journal of Abbasid Studies \n6, no. 2 (2019): 209\u201327.\n\n6.  For the purposes of this article, \u201cthe early Abbasid period\u201d refers to the reigns of the first three Abbasid \ncaliphs: Ab\u016b al-\u02bfAbb\u0101s al-Saff\u0101\u1e25 (r. 132\u201336/749\u201354), Ab\u016b Ja\u02bffar al-Man\u1e63\u016br (r. 136\u201358/754\u201375), and Mu\u1e25ammad \nal-Mahd\u012b (r. 158\u201369/775\u201385).", "start_char_idx": 5701, "end_char_idx": 8815, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "21a0dc86-0b7e-43f1-8383-b63046043ee8": {"__data__": {"id_": "21a0dc86-0b7e-43f1-8383-b63046043ee8", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a7a6ded4-fbd6-453c-abe0-d3eb6072b4c4", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "45a6ca80e6f6dddf81d75380a87cfc1ee0411b75d92828343f00e2b1f9c098a6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "95784bdd-c52b-4453-8461-5620e8e310c0", "node_type": "1", "metadata": {}, "hash": "6826b763133675f36e3c6f0084e2b225f97f7d627b77924034750da9a0f8d82a", "class_name": "RelatedNodeInfo"}}, "text": "158\u201369/775\u201385). The Umayyad period is often divided into three periods, and that discussed in this \narticle is almost always the Marwanid era, from 64/684 to 132/749; see further Andrew Marsham, \u201cIntroduction: \nThe Umayyad World,\u201d in The Umayyad World, ed. Andrew Marsham, 1\u201320 (London: Routledge, 2021), 14\u201315.\n\n7.  A large number of studies on the Dome of the Rock are relevant here, but for use of the inscriptions, see \nG\u00fclru Necipo\u011flu, \u201cThe Dome of the Rock as Palimpsest: \u02bfAbd al-Malik\u2019s Grand Narrative and Sultan S\u00fcleyman\u2019s \nGlosses,\u201d Muqarnas 25 (2008): 17\u2013105, at 45\u201356; and Milwright, Dome of the Rock (which also provides references \nto important earlier studies). See also Finbarr Barry Flood, The Great Mosque of Damascus: Studies on the \nMakings of an Umayyad Visual Culture (Leiden: Brill, 2001); Alain George, \u201cParadise or Empire? On a Paradox \nof Umayyad Art,\u201d in Power, Patronage, and Memory in Early Islam: Perspectives on Umayyad Elites, ed. Alain \nGeorge and Andrew Marsham, 39\u201367 (New York: Oxford University Press, 2018); idem, The Umayyad Mosque of \nDamascus: Art, Faith and Empire in Early Islam (London: Gingko, 2021).\n\n8.  For the lack of extant monumental inscriptions from the early Abbasid period, see, for example, Blair, \nIslamic Inscriptions, 59. A good example of the problem can be seen in Sheila Blair, The Monumental Inscriptions \nfrom Early Islamic Iran and Transoxiana (Leiden: Brill, 1992): of the seventy-nine inscriptions/bunches of \n\n\n\n82  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nMafraq in northern Jordan, which mentions that it was constructed at the command of one \n\u201cal-Mahd\u012b\u201d in the year 135/752\u201353;9 a text from Bays\u0101n/Scythopolis commemorating the \nconstruction or renovation of an unspecified building during the reign of Ab\u016b al-\u02bfAbb\u0101s \nal-Saff\u0101\u1e25 in 135/753;10 an inscription from the mosque in Sanaa recording work patronized \nby the caliph in 136/753\u201354;11 an inscription from the Masjid al-Bay\u02bfa near Mecca dated to \n144/761\u201362;12 an inscription recording work on a minaret (mi\u02bedhana) and mosque in Ascalon \nin 155/771\u201372;13 an inscription from the Masjid al-\u1e24ar\u0101m in Mecca dated to 167/783\u201384;14 \nand one of the milestones discovered so far along the Darb Zubayda, the major route that \nconnected Baghdad/Kufa and Mecca, undated but certainly early Abbasid, that mentions \nthe patronage of a caliph.15\n\ninscriptions datable to the first five centuries aH included in this work, none dates to the first century, one \nto the second century, and one small collection of graffiti to the third century. For a quick overview of extant \nUmayyad-era inscriptions from caliphally patronized monuments, see Beatrice Gruendler, The Development of \nthe Arabic Scripts: From the Nabatean Era to the First Islamic Century according to Dated Texts (Atlanta: Scholars \nPress, 1993), 15\u201321 (the relevant texts are E4, E9\u201310, E12\u201316); and Ilkka Lindstedt, \u201cArabic Rock Inscriptions up \nto 750 CE,\u201d in Marsham, Umayyad World, 411\u201337, at 428. Some of these can be consulted in \u00c9tienne Combe et \nal., eds., R\u00e9pertoire chronologique d\u2019\u00e9pigraphie arabe (Cairo: Institut fran\u00e7ais d\u2019arch\u00e9ologie orientale, 1931\u201391) \n[henceforth RCEA], within 1:8\u201324 (nos.", "start_char_idx": 8800, "end_char_idx": 11988, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "95784bdd-c52b-4453-8461-5620e8e310c0": {"__data__": {"id_": "95784bdd-c52b-4453-8461-5620e8e310c0", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "21a0dc86-0b7e-43f1-8383-b63046043ee8", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "731b4a96e38b10a6826cba0940bb3cbd151561b1a622b43b8bb7c44503b01891", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "28ad4922-0695-4637-8c18-8ce451bcb1e2", "node_type": "1", "metadata": {}, "hash": "79ee042b9acc28f96e281e16764f2cb70069c1cf73b486095dde2bc86dc91b58", "class_name": "RelatedNodeInfo"}}, "text": "9\u201312, 14\u201317, 25, 27\u201328).\n\n9.  Khaled Al-Jbour, \u201cThe Discovery of the First Abbasid Milestone in \u2018Bil\u0101d ash-Sh\u0101m,\u2019\u201d Studies in the History \nand Archaeology of Jordan 8 (2004): 171\u201376. Since the text is curtailed, the only word visible in the patron\u2019s title \nis al-mahd\u012b, but as Al-Jbour notes, since the caliph Ab\u016b al-\u02bfAbb\u0101s al-Saff\u0101\u1e25 is called \u201cal-Mahd\u012b\u201d in other texts (see \nnn. 10\u201311), the title here probably refers to that caliph.\n\n10.  See Amikam Elad, \u201cThe Caliph Ab\u016b\u02bel-\u02bfAbb\u0101s al-Saff\u0101\u1e25, the First \u02bfAbb\u0101sid Mahd\u012b: Implications of \nan Unknown Inscription from Bet-Shean (Bays\u0101n),\u201d in Mas\u02beat Moshe: Studies in Jewish and Islamic Culture \nPresented to Moshe Gil, ed. Ezra Fleischer, Mordechai A. Friedman and Joel A. Kramer, 9\u201355 (Heb.), with Eng. \nsummary at v\u2013vi (Jerusalem: Bialik Institute, 1998), esp. 9 for this text; and Moshe Sharon, Corpus inscriptionum \narabicarum palaestinae (Leiden: Brill, 1997\u2013) [henceforth CIAP], 2:214\u201319, esp. 215 for the text.\n\n11.  This is perhaps the most frequently discussed to date of these early Abbasid caliphal foundation \ninscriptions. A photograph and transcription were first published by Eugen Mittwoch, \u201cEine arabische \nBauinschrift aus dem Jahre 136 H.,\u201d Orientalia 4 (1935): 235\u201338. Since then, the text has also been provided in \nal-D\u016br\u012b, \u201cal-Fikra al-mahdiyya,\u201d 124; Robert B. Serjeant and Ronald Lewcock, \u201cThe Architectural History and \nDescription of \u1e62an\u02bf\u0101\u02be Mosques: The Great Mosque,\u201d in \u1e62an\u02bf\u0101\u02be: An Arabian Islamic City, ed. Ronald Lewcock and \nRobert B. Serjeant, 323\u201350 (London: World of Islam Festival Trust, 1983), 345 (photograph) and 348 (edition and \ntranslation); and Elad, \u201cCaliph Ab\u016b\u02bel-\u02bfAbb\u0101s al-Saff\u0101\u1e25,\u201d 16 (with further discussion in idem, \u201cStruggle,\u201d 39\u201340, \n42). There is also a brief but misleadingly inaccurate citation of the text in Mu\u1e25ammad al-\u1e24ajr\u012b, Mas\u0101jid \u1e62an\u02bf\u0101\u02be: \n\u02bf\u0100miruh\u0101 wa-muwaff\u012bh\u0101 (Sanaa: Ma\u1e6dba\u02bfat Wiz\u0101rat al-Ma\u02bf\u0101rif, 1361/1942), 26.\n\n12.  Sa\u02bfd b. \u02bfAbd al-\u02bfAz\u012bz al-R\u0101shid et al., \u0100th\u0101r min\u1e6daqat Makka al-mukarrama (Riyadh: Wiz\u0101rat al-Ma\u02bf\u0101rif, \nWik\u0101lat al-\u0100th\u0101r wa-l-Mat\u0101\u1e25if, 1423/2003), 122. There is another nearby but undated inscription that may be \nrelated to this one; see ibid., 122\u201325. A new edition and study of the known early Abbasid inscriptions from \nMecca is currently being prepared by Mehdy Shaddel. I am very grateful to him for discussing these with me.\n\n13.  Another oft-discussed early Abbasid inscription; see RCEA, 1:32\u201333 (no. 42); CIAP, 1:144\u201347; Elad, \n\u201cStruggle,\u201d 58 (with references to further discussions).\n\n14.  Al-R\u0101shid et al., \u0100th\u0101r min\u1e6daqat Makka al-mukarrama, 111\u201313.", "start_char_idx": 11989, "end_char_idx": 14575, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "28ad4922-0695-4637-8c18-8ce451bcb1e2": {"__data__": {"id_": "28ad4922-0695-4637-8c18-8ce451bcb1e2", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "95784bdd-c52b-4453-8461-5620e8e310c0", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "751d350254733868fa55c9f31f9288f802fef4d8529b0c6979282eb93e0a052b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8b9c9d12-c20d-4ff8-91e7-1e36fe99df43", "node_type": "1", "metadata": {}, "hash": "222039de9c756b0097a4a7c29e9d2b41aa9161f71aeaac3fa134b2e39ea490c0", "class_name": "RelatedNodeInfo"}}, "text": "There is another inscription nearby that \nseems closely associated with this text and probably comes from the same period; see ibid., 113\u201314. Mehdy \nShaddel\u2019s forthcoming publication will also include a third text dating to al-Mahd\u012b\u2019s caliphate from the Masjid \nal-\u1e24ar\u0101m.\n\n15.  See Sa\u02bfd b. \u02bfAbd al-\u02bfAz\u012bz al-R\u0101shid, \u201cArba\u02bfat a\u1e25j\u0101r m\u012bliyya min al-\u02bfa\u1e63r al-\u02bfabb\u0101s\u012b: Dir\u0101sa wa-ta\u1e25q\u012bq,\u201d \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  83\n\nThe paucity of physically surviving texts makes the study of those epigraphic programs \nwhose traces are preserved in literary sources all the more important. The study of apparent \ndocumentary evidence that is preserved in premodern Arabic literary sources has a long \nhistory among scholars interested in the early Islamic period.16 Such study does not appear \nto be receding, and ever more studies are published on \u201cdocuments\u201d that are preserved only \nin later Arabic texts.17 As far as epigraphic programs are concerned, that which accompanied \nal-Wal\u012bd b. \u02bfAbd al-Malik\u2019s new mosque in Damascus, relatively well known among modern \nhistorians of the Umayyad era, can be studied only on the basis of discussions in Arabic \nliterary sources. It is, for example, the famous Damascene historian Ibn \u02bfAs\u0101kir (d. 571/1176) \nwho tells us that on narrow bands in blue and gold along the qibla wall could be found the \nThrone Verse (Q 2:255) followed by al-Wal\u012bd\u2019s foundation inscription as well as s\u016bras 1 and \n79\u201381 of the Qur\u02bean.18\n\nReports of the inscriptions that could be found in the Prophet\u2019s Mosque in Medina \nafter the building projects of al-Wal\u012bd b. \u02bfAbd al-Malik between 88/706\u20137 and 91/709\u201310 \nand of a few Abbasid caliphs, especially that of Mu\u1e25ammad al-Mahd\u012b between 162/778\u201379 \nand 165/781\u201382, can provide modern historians with some of the most extensive such \nmaterial.19 Some aspects of the epigraphic programs known from this mosque over the \n\nal-\u02bfU\u1e63\u016br 5, no. 1 (1990): 123\u201342, at 124, 130\u201331; there is also a very brief note on this inscription in idem, \u201cA New \n\u02bfAbb\u0101sid Milestone from al-Raba\u1e0fa in Saudi Arabia,\u201d Arabian Archaeology and Epigraphy 3, no. 2 (1992): 138\u201343, \nat 139. For further discussion of this particular inscription, see the Appendix to this article.\n\n16.  A number of the texts included in the early volumes of RCEA, for example, are attested only in premodern \nArabic literary sources. Another well-studied example is the so-called Constitution of Medina, on which see \nMichael Lecker, The \u201cConstitution of Medina\u201d: Mu\u1e25ammad\u2019s First Legal Document (Princeton, NJ: Darwin Press, \n2004). For an example of recent reluctance (though in this case perhaps appropriate) to use texts of inscriptions \nfrom the Abbasid period preserved in literary sources, see Hagit Nol, \u201cDating Early Islamic Sites through \nArchitectural Elements: A Case Study from Central Israel,\u201d Journal of Islamic Archaeology 6, no. 1 (2019): 41\u201380, \nat 57.\n\n17.  For just four examples, see Wad\u0101d al-Q\u0101\u1e0d\u012b, \u201cAn Umayyad Papyrus in al-Kind\u012b\u2019s Kit\u0101b al-Qu\u1e0d\u0101t?,\u201d Der \nIslam 84, no. 2 (2007): 200\u2013245; Andrew Marsham and Chase F. Robinson, \u201cThe Safe-Conduct for the Abbasid \n\u02bfAbd All\u0101h b. \u02bfAl\u012b (d.", "start_char_idx": 14576, "end_char_idx": 17762, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8b9c9d12-c20d-4ff8-91e7-1e36fe99df43": {"__data__": {"id_": "8b9c9d12-c20d-4ff8-91e7-1e36fe99df43", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "28ad4922-0695-4637-8c18-8ce451bcb1e2", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "0f15f6180a2945751010dcd146ea63a0dde9470fa02517dab1fbc10993e972b1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "567b2aea-cad2-4ef3-8066-0b4591214d57", "node_type": "1", "metadata": {}, "hash": "e2b75fe12071e3f4e3dbd2619173de6c26f9ea507d3b1e4d9a2280d02854f2d0", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAl\u012b (d. 764),\u201d Bulletin of the School of Oriental and African Studies 70, no. 2 (2007): 247\u201381; Andrew \nMarsham, \u201cThe Pact (Am\u0101na) between Mu\u02bf\u0101wiya ibn Ab\u012b Sufy\u0101n and \u02bf Amr ibn al-\u02bf\u0100\u1e63 (656 or 658 CE): \u2018Documents\u2019 \nand the Islamic Historical Tradition,\u201d Journal of Semitic Studies 57, no. 1 (2012): 69\u201396; and Milka Levy-Rubin, \n\u201cThe Surrender Agreements: Origins and Authenticity,\u201d in Marsham, Umayyad World, 196\u2013215.\n\n18.  Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, vols. 1 and 2, ed. \u1e62al\u0101\u1e25 al-D\u012bn al-Munajjid (Damascus: al-Majma\u02bf \nal-\u02bfIlm\u012b al-\u02bfArab\u012b, 1951\u201354), 2/i:37. His source for this information is Ab\u016b Y\u016bsuf Ya\u02bfq\u016bb b. Sufy\u0101n al-Fasaw\u012b  \n(d. 277/890), but it cannot be found in the extant parts of the latter\u2019s Kit\u0101b al-Ma\u02bfrifa wa-l-ta\u02ber\u012bkh. The editor \nof the latter work included it in his edition on the basis of Ibn \u02bfAs\u0101kir\u2019s citation; see al-Fasaw\u012b, Kit\u0101b al-Ma\u02bfrifa \nwa-l-ta\u02ber\u012bkh, ed. Akram \u1e0ciy\u0101\u02be al-\u02bfUmar\u012b, 3rd ed. (Medina: Maktabat al-D\u0101r, 1410/1989\u201390), 3:433\u201334. Other \nsources provide a text for the foundation inscription as well; see, in general, Barbara Finster, \u201cDie Mosaiken der \nUmayyadenmoschee von Damaskus,\u201d Kunst des Orients 7, no. 2 (1970\u201371): 83\u2013141, at 119; Flood, Great Mosque, \n247\u201354; and George, Umayyad Mosque, 76\u201377, 175\u201378, 206\u20137.\n\n19.  For studies of these two building programs in Medina (al-Wal\u012bd\u2019s is much better studied than al-Mahd\u012b\u2019s), \nsee esp. Jean Sauvaget, Le mosqu\u00e9e omeyyade de M\u00e9dine: \u00c9tude sur les origines architecturales de la mosqu\u00e9e \net de la basilique (Paris: Vanoest, 1947); K. A. C. Creswell, Early Muslim Architecture: Umayyads, A.D. 622\u2013750, \n2nd ed., vol. 1 (Oxford: Clarendon Press, 1969), 142\u201349; Ghazi Izzeddin Bisheh, \u201cThe Mosque of the Prophet \nat Mad\u012bnah Throughout the First-Century a.H. with Special Emphasis on the Umayyad Mosque\u201d (PhD diss., \n\n\n\n84  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nsecond/eighth century have been discussed before, especially the evidence for al-Wal\u012bd\u2019s \ninscriptions.20 The Abbasid-era texts have received less attention, although they were \nsubjected to a fairly thorough study by Jean Sauvaget based on a good range of sources that \nwere available to him at the time.21 Renewed study of these inscriptions is, however, long \noverdue.", "start_char_idx": 17754, "end_char_idx": 19988, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "567b2aea-cad2-4ef3-8066-0b4591214d57": {"__data__": {"id_": "567b2aea-cad2-4ef3-8066-0b4591214d57", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8b9c9d12-c20d-4ff8-91e7-1e36fe99df43", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "d23724cde82596102c169c2d5df893603437f6abcff4b58e548717da79467fb0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9c7c0c9b-0f7e-4599-8933-44489aa4dd2e", "node_type": "1", "metadata": {}, "hash": "b0084f03bad44faedec65a37e2d39ec302824cfc88a8a24712ef86d439400d62", "class_name": "RelatedNodeInfo"}}, "text": "The most significant reason for this is that no detailed study to date has made \nuse of the most important source for research into these inscriptions: a late third/ninth- \nor early fourth/tenth-century work known as Kit\u0101b al-Man\u0101sik wa-am\u0101kin \u1e6duruq al-\u1e25ajj \nwa-ma\u02bf\u0101lim al-jaz\u012bra.22 Sauvaget\u2019s study, upon which most other historians have relied, was \nwritten before the publication of this Kit\u0101b al-Man\u0101sik and so was based primarily on the \ninscriptions discussed by Ibn Rusta, who visited the mosque in 290/903, supplemented by \nmaterial provided by the later local historian of Medina Ibn al-Najj\u0101r (d. 643/1245) and the \nvery brief discussions provided by Ibn Qutayba (d. 276/889), Ibn \u02bfAbd Rabbih (d. 328/940), \nand Ibn al-Nad\u012bm (d. before 388/998).23 Sauvaget also made some use of another local history \nof Medina, that of al-Samh\u016bd\u012b (d. 911/1506), although he mostly used the briefer of the \nextant histories by that author; a much more detailed work also survives, and although it \ndoes not provide a full survey of the inscriptions, it does offer important supplementary \nmaterial that is crucial to their interpretation.24\n\nUniversity of Michigan, 1979), 201\u201348; Marcel Behrens, \u201cEin Garten des Paradieses\u201d: Die Prophetenmoschee von \nMedina (W\u00fcrzburg: Ergon, 2007), 85\u201390; and Harry Munt, The Holy City of Medina: Sacred Space in Early Islamic \nArabia (New York: Cambridge University Press, 2014), 105\u201311, 115\u201317.\n\n20.  For discussion of al-Wal\u012bd\u2019s inscriptions, see Sauvaget, Mosqu\u00e9e omeyyade, 78\u201380; Finster, \u201cMosaiken,\u201d \n132; Bisheh, \u201cMosque of the Prophet,\u201d 218; Estelle Whelan, \u201cForgotten Witness: Evidence for the Early Codification \nof the Qur\u02be\u0101n,\u201d Journal of the American Oriental Society 118, no. 1 (1998): 1\u201314, at 8\u201313; Flood, Great Mosque, \n196\u201397, 204\u20135; Elias Khamis, \u201cTwo Wall Mosaic Inscriptions from the Umayyad Market Place in Bet Shean/\nBays\u0101n,\u201d Bulletin of the School of Oriental and African Studies 64, no. 2 (2001): 159\u201376, at 171; and Alain George, \n\u201cCalligraphy, Colour and Light in the Blue Qur\u02bean,\u201d Journal of Qur\u02beanic Studies 11, no. 1 (2009): 75\u2013125, at 97.\n\n21.  Sauvaget, Mosqu\u00e9e omeyyade, 54\u201368; see also, more recently, George, \u201cCalligraphy, Colour and Light,\u201d \n98\u2013101.\n\n22.  See Kit\u0101b al-Man\u0101sik wa-am\u0101kin \u1e6duruq al-\u1e25ajj wa-ma\u02bf\u0101lim al-jaz\u012bra, ed. \u1e24amad al-J\u0101sir (Riyadh: D\u0101r \nal-Yam\u0101ma, 1389/1969), 385\u201395 for the discussion of the inscriptions. The authorship of this work is discussed \nfurther below. For some discussion of this source\u2019s provision of the text of early Abbasid inscriptions from the \nProphet\u2019s Mosque, see Elad, \u201cStruggle,\u201d 39, n. 4; Munt, Holy City of Medina, 115\u201316, 167\u201368; and now Bea Leal, \n\u201cThe Abbasid Mosaic Tradition and the Great Mosque of Damascus,\u201d Muqarnas 37 (2020): 29\u201362, at 31\u201332.\n\n23.  For these sources\u2019 discussions of the inscriptions, see Ibn Qutayba, al-Ma\u02bf\u0101rif, ed. Tharwat \u02bfUk\u0101sha, 4th \ned. (Cairo: D\u0101r al-Ma\u02bf\u0101rif, n.d.", "start_char_idx": 19989, "end_char_idx": 22894, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9c7c0c9b-0f7e-4599-8933-44489aa4dd2e": {"__data__": {"id_": "9c7c0c9b-0f7e-4599-8933-44489aa4dd2e", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "567b2aea-cad2-4ef3-8066-0b4591214d57", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "0b8e671889743aa12921e5db368f4fb440a6a7934a2e3bfe67ec5fc76da15650", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1a5b70ca-6def-4c45-9c7c-89a3c1ba6b37", "node_type": "1", "metadata": {}, "hash": "cfba94b16085ff1b33566a4dd1cd8f31528a180b27e527692beb6dad50e067ab", "class_name": "RelatedNodeInfo"}}, "text": "(Cairo: D\u0101r al-Ma\u02bf\u0101rif, n.d.), 562\u201363; Ibn Rusta, al-Mujallad al-s\u0101bi\u02bf min Kit\u0101b al-A\u02bfl\u0101q al-naf\u012bsa, ed. M. J. de \nGoeje (Leiden: Brill, 1891), 70\u201371, 73\u201375; Ibn \u02bfAbd Rabbih, al-\u02bfIqd al-far\u012bd, ed. A\u1e25mad Am\u012bn, A\u1e25mad al-Zayn, \nand Ibr\u0101h\u012bm al-Aby\u0101r\u012b (Cairo: Ma\u1e6dba\u02bfat Lajnat al-Ta\u02bel\u012bf wa-l-Tarjama wa-l-Nashr, 1359\u201372/1940\u201353), 6:260\u201363; \nIbn al-Nad\u012bm, Kit\u0101b al-Fihrist, ed. Ayman Fu\u02be\u0101d Sayyid (London: Mu\u02beassasat al-Furq\u0101n li-l-Tur\u0101th al-Isl\u0101m\u012b, \n1430/2009), 1/i:15\u201316 (future references are to this edition unless otherwise stated); Ibn al-Najj\u0101r, al-Durra \nal-tham\u012bna f\u012b ta\u02ber\u012bkh al-Mad\u012bna, ed. Mu\u1e25ammad \u02bfAzab (Cairo: Maktabat al-Thaq\u0101fa al-D\u012bniyya, 1416/1995), \n176\u201377, 179. The inscriptions as provided by Ibn Rusta were also included in RCEA, 1:29\u201330, 35\u201338, 65\u201366 (nos. \n38, 46\u201347, 83); and 2:265 (no. 786); and that provided by Ibn Qutayba partially (possibly via al-Samh\u016bd\u012b, who also \nprovides it partially in his Waf\u0101\u02be al-waf\u0101 bi-akhb\u0101r d\u0101r al-mu\u1e63\u1e6daf\u0101, ed. Q\u0101sim al-S\u0101marr\u0101\u02be\u012b [London: Mu\u02beassasat \nal-Furq\u0101n li-l-Tur\u0101th al-Isl\u0101m\u012b, 1422/2001], 2:296) in RCEA, 1:98 (no. 122).\n\n24.  Sauvaget used al-Samh\u016bd\u012b\u2019s Khul\u0101\u1e63at al-waf\u0101 bi-akhb\u0101r d\u0101r al-mu\u1e63\u1e6daf\u0101; for an edition, see ed. \u02bfAl\u012b \nMu\u1e25ammad \u02bf Umar (Cairo: Maktabat al-Thaq\u0101fa al-D\u012bniyya, 1427/2006). The more important work is al-Samh\u016bd\u012b\u2019s \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  85\n\nIbn Rusta\u2019s catalog of inscriptions from the Prophet\u2019s Mosque was the most comprehensive \nto have been published when Sauvaget was at work on his study, but Ibn Rusta noted at \nthe end of his survey of some of the texts, \u201cThere are many texts in places around the \nmosque and its entrances, inside and outside, which I have not transcribed, preferring \nconcision.\u201d25 The Kit\u0101b al-Man\u0101sik includes also the texts that Ibn Rusta omitted. Several \nother Mamluk-era local histories of Medina that have been published since Sauvaget\u2019s study \nare also useful, especially that by al-F\u012br\u016bz\u0101b\u0101d\u012b (d.", "start_char_idx": 22866, "end_char_idx": 24857, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1a5b70ca-6def-4c45-9c7c-89a3c1ba6b37": {"__data__": {"id_": "1a5b70ca-6def-4c45-9c7c-89a3c1ba6b37", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9c7c0c9b-0f7e-4599-8933-44489aa4dd2e", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "5fcf5c9fbbdbbbad5c7b7959944023d80adf1e2dd992945aec5e7e376d205376", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e0438c04-dba3-4683-a187-f4c9f654f7a9", "node_type": "1", "metadata": {}, "hash": "f06697f2e62ff060900a54744e4f84fd9809ebf5803321423a971eab86559340", "class_name": "RelatedNodeInfo"}}, "text": "817/1414), which also provides the text \nof a number of the inscriptions contained in the Kit\u0101b al-Man\u0101sik but not in other works.26\n\nAfter a brief survey of what is known about work in general on the Prophet\u2019s Mosque \nover the Marwanid and early Abbasid periods, this article offers a discussion of the Kit\u0101b \nal-Man\u0101sik\u2019s sources for its transcription of the mosque\u2019s inscriptions as well as the sources \nof some of the other relevant premodern authors and a translation of the section of the \nKit\u0101b al-Man\u0101sik that deals with those inscriptions. This, then, forms the basis for further \ndiscussion of what these inscriptions can tell us about several issues relevant to modern \nresearch into early Islamic history. I focus more heavily on texts from the early Abbasid \nperiod, since it is these that the Kit\u0101b al-Man\u0101sik reproduces more fully than any other \nsource does, but I also give some consideration to the Umayyad-era texts. It is my hope that \nthis article can help bring the Prophet\u2019s Mosque in Medina more fully into discussions of \nUmayyad, and especially early Abbasid, imperial building programs to grant it a place in \nmodern scholarship more fitting of its clear importance to caliphs and other Muslims in the \nsecond/eighth century.\n\nConstruction Work in the Prophet\u2019s Mosque in the Marwanid and Early Abbasid Periods\n\nAlthough various developments in the structure of the Prophet\u2019s Mosque in Medina are \nsaid to have taken place during the era of the R\u0101shid\u016bn caliphs, it is really with the work \nordered by al-Wal\u012bd b. \u02bfAbd al-Malik that the building came to take much of the shape that \ndefined it throughout the premodern period.27 This caliph is known for ordering significant \nconstruction work on a number of major mosques around the caliphate, including in \nJerusalem (the Aq\u1e63\u0101 Mosque), Damascus, Mecca, Sanaa, Homs, and al-Fus\u1e6d\u0101\u1e6d, as well as in \nMedina.28 The work he ordered in Medina was carried out by the governor of that town, his \n\nWaf\u0101\u02be al-waf\u0101. For more on this author, see \u1e24amad al-J\u0101sir, \u201cal-Samh\u016bd\u012b: Ashhar mu\u02bearrikh\u012b al-Mad\u012bna,\u201d Majallat \nal-\u02bfarab 7 (1392/1972): 161\u201378; al-S\u0101marr\u0101\u02be\u012b\u2019s introduction to his edition of the Waf\u0101\u02be al-waf\u0101, at 1:7\u201347; 2:5\u201323; \nand Harry Munt, \u201cMamluk Historiography outside of Egypt and Syria: \u02bfAl\u012b b. \u02bfAbd All\u0101h al-Samh\u016bd\u012b and His \nHistories of Medina,\u201d Der Islam 92, no. 2 (2015): 413\u201341.\n\n25.  Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 75.\n26.  Al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba f\u012b ma\u02bf\u0101lim \u1e6c\u0101ba, ed. \u1e24ab\u012bb Ma\u1e25m\u016bd A\u1e25mad et al. (Medina: Markaz \n\nBu\u1e25\u016bth wa-Dir\u0101s\u0101t al-Mad\u012bna al-Munawwara, 1423/2002), 1:425\u201335.\n27.  Much of this section is summarized from the discussion in Munt, Holy City of Medina, 105\u201311, 115\u201317, \n\nwhere further references are given. For discussion of the literary accounts of the pre-Marwanid mosque, see \nThallein Antun, The Architectural Form of the Mosque in the Central Arab Lands, from the Hijra to the End of \nthe Umayyad Period, 1/622\u2013133/750 (Oxford: British Archaeological Reports, 2016), 50\u201370.\n\n28.  For discussion, see Finster, \u201cMosaiken,\u201d 127\u201339; and Flood, Great Mosque, esp. 184\u201392.", "start_char_idx": 24858, "end_char_idx": 27939, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e0438c04-dba3-4683-a187-f4c9f654f7a9": {"__data__": {"id_": "e0438c04-dba3-4683-a187-f4c9f654f7a9", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1a5b70ca-6def-4c45-9c7c-89a3c1ba6b37", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "eab54aacc6128fe7d916a1532847ee40b3aca234d66b29ca8428726eae0bdcf7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "63c812ee-59a5-4467-9fc1-0f3b712da75a", "node_type": "1", "metadata": {}, "hash": "f9d4816413ad34568b6b7098b304d785c071545571ba66c4b83559b1762509ce", "class_name": "RelatedNodeInfo"}}, "text": "184\u201392. See also Rafi \nGrafman and Myriam Rosen-Ayalon, \u201cThe Two Great Syrian Umayyad Mosques: Jerusalem and Damascus,\u201d \n\n\n\n86  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ncousin and the future caliph \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz, and \u1e62\u0101li\u1e25 b. Kays\u0101n between 88/706\u20137 \nand 91/709\u201310.29 As part of this project, the mosque was substantially enlarged to the east, \nnorth, and west. As Sauvaget noted, it is impossible to provide exact measurements for \nthe size of the new mosque, since the building itself does not, of course, survive and the \nfigures given in literary sources vary.30 One such set of numbers gives 167.5 cubits for the \nsouthern wall, 135 cubits for the northern wall, and 200 cubits for the eastern and western \nwalls.31 Within these walls, a central courtyard was surrounded by arcades comprising \nnumerous columns. This enlargement work brought the prophet\u2019s grave, now within a \ndedicated chamber, within the walls of the mosque for the first time (it was located near \nthe southeast corner), and other features classically associated with mosques, including a \nconcave mi\u1e25r\u0101b and corner towers later identified as minarets, were apparently introduced \nat the same time.32 The building work was accompanied by a lavish program of decoration, \nmost famously a series of mosaics that, according to a well-known report transmitted by the \nearly Medinan local historian Ibn Zab\u0101la (more on this figure below), depicted \u201cthe trees \nand villas (qu\u1e63\u016br) of Paradise.\u201d33 It has often been suggested that these mosaics perhaps \nresembled those that can still be seen in the Umayyad Mosque in Damascus.34 Famously, this \nwork was apparently carried out with the assistance of laborers and resources sent by the \nByzantine emperor Justinian II (r. 685\u201395, 705\u201311 CE).35\n\nAfter al-Wal\u012bd\u2019s work, not much more appears to have been done during the remaining \nyears of Umayyad rule. As we will soon see, however, some inscriptions recorded in the Kit\u0101b \n\nMuqarnas 16 (1999): 1\u201315; and especially now Alain George, \u201cA Builder of Mosques: The Projects of al-Wal\u012bd I, \nfrom Sanaa to Homs\u201d in Fruit of Knowledge, Wheel of Learning: Essays in Honour of Robert Hillenbrand, ed. \nMelanie Gibson, 16\u201349 (London: Gingko, 2022).\n\n29.  These, at least, are the dates given by the early local historian of Medina Ibn Zab\u0101la (on whom see below), \nas cited in Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 71\u201372; and al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:273\u201374.\n\n30.  Sauvaget, Mosqu\u00e9e omeyyade, 70; see also Antun, Architectural Form, 66\u201367.\n31.  Bisheh, \u201cMosque of the Prophet,\u201d 211. Various lengths for cubit (dhir\u0101\u02bf) were known in the early Islamic \n\ncenturies; they were usually somewhere around half a meter, give or take, though sometimes varied more \nconsiderably. Umayyad-era buildings were apparently built with a cubit equivalent to 0.56m; see Grafman \nand Rosen-Ayalon, \u201cTwo Great Syrian Mosques,\u201d 5\u20136; George, Umayyad Mosque, 136. This equivalence gives \nus 112 m for the western and eastern walls, 75.6 m for the northern wall, and 93.8 m for the southern wall. \nSauvaget (Mosqu\u00e9e omeyyade, 91) offers a reconstruction of al-Wal\u012bd\u2019s mosque that agrees roughly with these \nmeasurements, although it has the northern and southern walls more similar to one another in length.\n\n32.", "start_char_idx": 27932, "end_char_idx": 31185, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "63c812ee-59a5-4467-9fc1-0f3b712da75a": {"__data__": {"id_": "63c812ee-59a5-4467-9fc1-0f3b712da75a", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e0438c04-dba3-4683-a187-f4c9f654f7a9", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "af3942d4c67fc90d5f703c1a76b5bd96e37bfb32a1827f2159d03167e1fc49fc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "232af8fa-667c-43e1-9271-5ea69c59c0ff", "node_type": "1", "metadata": {}, "hash": "e264d7a61b846755b742c24f3554f345e080e98e5608b137550edb288478343a", "class_name": "RelatedNodeInfo"}}, "text": "32.  For these features of the mosque, see also Sauvaget, Mosqu\u00e9e omeyyade, 69\u201392; Bisheh, \u201cMosque of the \nProphet,\u201d 201\u201348; Munt, Holy City of Medina, 106\u201311. For other discussions of their origins, see, for example, \nEstelle Whelan, \u201cThe Origins of the Mi\u1e25r\u0101b Mujawwaf: A Reinterpretation,\u201d International Journal of Middle East \nStudies 18, no. 2 (1996): 205\u201323; Nuha N. N. Khoury, \u201cThe Mihrab: From Text to Form,\u201d International Journal of \nMiddle East Studies 20, no. 1 (1998): 1\u201327; Jonathan M. Bloom, The Minaret (Edinburgh: Edinburgh University \nPress, 2013). For two other features closely associated with the mosque in Medina, see Heba Mostafa, \u201cThe Early \nMosque Revisited: Introduction of the Minbar and Maq\u1e63\u016bra,\u201d Muqarnas 33 (2016): 1\u201316.\n\n33.  For the quotation, see Kit\u0101b al-Man\u0101sik, 364\u201365; Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 69; Ibn al-Najj\u0101r, al-Durra \nal-tham\u012bna, 176; al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:270.\n\n34.  For a recent note of the link, see George, \u201cParadise or Empire,\u201d 53.\n35.  For a discussion of this with reference to earlier scholarship, see Bisheh, \u201cMosque of the Prophet,\u201d \n\n201\u201311; George, Umayyad Mosque, 87\u201388.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  87\n\nal-Man\u0101sik and other sources suggest that work was undertaken in the mosque during the \nreigns of the first two Abbasid caliphs, Ab\u016b al-\u02bfAbb\u0101s al-Saff\u0101\u1e25 and Ab\u016b Ja\u02bffar al-Man\u1e63\u016br.36 \nIt was, however, the construction work ordered by the third Abbasid caliph, Mu\u1e25ammad \nal-Mahd\u012b that gave the Prophet\u2019s Mosque the general form it would have down to the \nnineteenth century.37 Between 162/778\u201379 and 165/781\u201382, according to some sources, \nthis caliph had the mosque expanded northward by 100 cubits (ca. 56 m) and made several \nchanges to the interior decoration. He also apparently wished to remove the additional \nsteps that an Umayyad caliph had added to the prophet\u2019s minbar in the mosque to return it \nto its original form, but eventually decided against doing so out of fear that the necessary \nwork would damage the wood of the original steps. As part of his renovations to the interior \ndecoration of the mosque, al-Mahd\u012b established a program of inscriptions that incorporated \nsome earlier texts around the courtyard and the entrances to the mosque. It is this program \nof inscriptions about which the Kit\u0101b al-Man\u0101sik provides much more information than can \nbe found in almost any other extant source.\n\nSources for the Texts of the Inscriptions\n\nAlthough the extant works discussed above preserve the texts of numerous inscriptions \nfrom al-Mahd\u012b\u2019s epigraphic program in Medina, very few offer eyewitness descriptions by \ntheir authors; almost all of the authors relied on earlier witnesses to these inscriptions. \n(There are no extant sources authored by eyewitnesses to the Umayyad-era texts.)  \nThis raises the question of when the inscriptions disappeared.", "start_char_idx": 31182, "end_char_idx": 34097, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "232af8fa-667c-43e1-9271-5ea69c59c0ff": {"__data__": {"id_": "232af8fa-667c-43e1-9271-5ea69c59c0ff", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "63c812ee-59a5-4467-9fc1-0f3b712da75a", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "917ca991304cb7da95013e2d58fed4f775e75b03be1b4d62d8628968309e660f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5fee1c1a-5a04-436f-ac35-974d4a3e3d55", "node_type": "1", "metadata": {}, "hash": "3b767e29506c725aaf4dda9be7b74fd113d6de701dbdb6074cf7da7a6bf7ec3a", "class_name": "RelatedNodeInfo"}}, "text": "This raises the question of when the inscriptions disappeared. Our most reliable terminus \npost quem for their disappearance is provided by Ibn Rusta, who did apparently see at least \nsome of the texts himself when visiting Medina during the \u1e25ajj season of 290/903, a date \nthat falls after the death of the Kit\u0101b al-Man\u0101sik\u2019s principal source, Ab\u016b al-\u1e24usayn Ya\u1e25y\u0101 b. \nal-\u1e24asan al-\u02bfAq\u012bq\u012b, in 277/890 (see further discussion of this figure below).38 After this date, \nthe precise circumstances of their disappearance are hard to pin down. For what it is worth, \nthe Andalus\u012b writer Ibn \u02bfAbd Rabbih, when discussing the Prophet\u2019s Mosque, notes within \nhis description of the layers of decoration along the internal qibla wall that \u201cabove that \nthere is a marble band (iz\u0101r) as well, within which is a sky-blue strip (\u1e63an\u012bfa39 sam\u0101wiyya) \nover which are five lines inscribed with gold in a thick script, roughly a finger\u2019s width, \nwhich contain the short s\u016bras at the end of the Qur\u02bean (qi\u1e63\u0101r al-mufa\u1e63\u1e63al).\u201d40 Since, as we \nwill shortly see, the Umayyad-era qibla wall inscription is said to have included s\u016bras 91 \nto 114, Ibn \u02bfAbd Rabbih\u2019s comment might suggest that this element, at least, could still be \nseen in the early fourth/tenth century, although there is some debate over the relationship \nbetween Ibn \u02bfAbd Rabbih\u2019s description and the actual appearance of the mosque in Medina \n\n36.  See also Munt, Holy City of Medina, 115\u201316.\n37.  Ibid., 116, with further references.\n38.  Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 73. For a brief discussion of Ibn Rusta\u2019s trip to the \u1e24ij\u0101z, see Zayde Antrim, \n\nRoutes and Realms: The Power of Place in the Early Islamic World (New York: Oxford University Press, 2012), \n69\u201370.\n\n39.  Sauvaget (Mosqu\u00e9e omeyyade, 78) reads this as \u1e63uffa.\n40.  Ibn \u02bfAbd Rabbih, al-\u02bfIqd al-far\u012bd, 6:261.\n\n\n\n88  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nin his time.41 Al-Samh\u016bd\u012b noted that some remnants of mosaic from the time of al-Mahd\u012b\u2019s \nexpansion of the mosque could still be found in his day by the northwest minaret and \nalong the western wall near that minaret, but that these were subsequently destroyed in \nthe devastating fire that broke out in the mosque in Rama\u1e0d\u0101n 886/November 1481.42 It is \nunclear whether these surviving mosaic fragments included any epigraphy.\n\nThe inscriptions were certainly still visible throughout the third/ninth century, however, \nand may have been restored in the middle of that century along with other features of \nthe mosque\u2019s decoration: according to al-Bal\u0101dhur\u012b (d. before 279/892), the caliph Ja\u02bffar \nal-Mutawakkil (r. 232\u201347/847\u201361) ordered repairs to be undertaken on the Prophet\u2019s \nMosque in 246/860\u201361, for which purpose he sent \u201cplenty of mosaic\u201d there.43 The two best \nknown sources from the late second and third/ninth centuries cited as eyewitnesses to the \nAbbasid-era inscriptions are Ibn Zab\u0101la (wr. 199/814) and Ya\u1e25y\u0101 al-\u02bfAq\u012bq\u012b. Al-Samh\u016bd\u012b says \nexplicitly that \u201che [Ya\u1e25y\u0101] and Ibn Zab\u0101la recounted the inscriptions, inside and outside \n[the mosque], as well as around its entrances.", "start_char_idx": 34035, "end_char_idx": 37097, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5fee1c1a-5a04-436f-ac35-974d4a3e3d55": {"__data__": {"id_": "5fee1c1a-5a04-436f-ac35-974d4a3e3d55", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "232af8fa-667c-43e1-9271-5ea69c59c0ff", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "d8c01882dd868b6c2cb040c3011a00e4342255702b22c0293c6f909b6fa861d1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "db7b8de8-80d1-4ab9-bc06-f42fd244d561", "node_type": "1", "metadata": {}, "hash": "fc4915554c493cb12772c9fe47ec07a9d1cad82199f7e45744fe757b7b8e0079", "class_name": "RelatedNodeInfo"}}, "text": "We have left them out because they have \nnot survived.\u201d44 When al-Samh\u016bd\u012b does actually provide the text of a handful of these \ninscriptions, mostly in his chapter discussing the entrances to the mosque, he almost always \ncredits Ibn Zab\u0101la and/or Ya\u1e25y\u0101 as his source.45 The author of the Kit\u0101b al-Man\u0101sik is quite \nclear that his source was Ya\u1e25y\u0101 (both this work and Ya\u1e25y\u0101 are discussed below). There is no \nreason not to accept Ibn Rusta\u2019s claim that he read at least some of these texts himself\u2014the \nfact that he is the only source to reproduce an inscription recording work ordered by the \ncaliph al-Mu\u02bfta\u1e0did (r. 279\u201389/892\u2013902) in 282/895\u201396 seems to confirm this46\u2014although \nit is clear that he otherwise made heavy use of Ibn Zab\u0101la\u2019s Akhb\u0101r al-Mad\u012bna as a source \nfor his account of Medina; it is also clear that Ibn al-Najj\u0101r made heavy use of Ibn Zab\u0101la\u2019s \nwork, so the latter may well have been the ultimate source for Ibn al-Najj\u0101r\u2019s discussion of \nthe inscriptions.47 Q\u0101sim al-S\u0101marr\u0101\u02be\u012b seems convinced that Ibn Zab\u0101la was the source for \nal-F\u012br\u016bz\u0101b\u0101d\u012b\u2019s discussion of these inscriptions. Although I cannot see that clearly stated in \n \n\n41.  Sauvaget made heavy use of this passage in his reconstruction of the Prophet\u2019s Mosque; see his Mosqu\u00e9e \nomeyyade, 31, 69\u201392; and Finster, \u201cMosaiken,\u201d 132. Nuha Khoury, however, has discussed this passage in a \nparticularly interesting way that questions its relationship to a Medinan reality; see her \u201cThe Meaning of the \nGreat Mosque of Cordoba in the Tenth Century,\u201d Muqarnas 13 (1996): 80\u201398, esp. 89\u201394. That said, Flood (Great \nMosque, 193\u201394) has argued in favor of taking Ibn \u02bfAbd Rabbih\u2019s description seriously.\n\n42.  Al-Samh\u016bd\u012b, Khul\u0101\u1e63at al-waf\u0101, 1:317; idem, Waf\u0101\u02be al-waf\u0101, 2:296. For this fire and its consequences, see \nal-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:413\u201330; Sauvaget, Mosqu\u00e9e omeyyade, 46\u201347; Behrens, \u201cGarten des Paradieses,\u201d \n93\u201396.\n\n43.  Al-Bal\u0101dhur\u012b, Kit\u0101b Fut\u016b\u1e25 al-buld\u0101n, ed. M. J. de Goeje (Leiden: Brill, 1866), 7.\n44.  Al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:274.\n45.  See, for example, ibid., 2:291; 3:8, 14, 23.\n46.  Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 74: \u201cAb\u016b al-\u02bfAbb\u0101s, the imam al-Mu\u02bfta\u1e0did bi-ll\u0101h, the commander of the \n\nfaithful, may God lengthen his remaining time, ordered the building\u2019s restoration in the year 282 [895\u201396 CE].\u201d \nSee also RCEA, 2:265 (no. 786); and discussion in Sauvaget, Mosqu\u00e9e omeyyade, 57\u201358.\n\n47.  For these (and other) sources\u2019 reliance on Ibn Zab\u0101la, see Harry Munt, \u201cWriting the History of an Arabian \nHoly City: Ibn Zab\u0101la and the First Local History of Medina,\u201d Arabica 59, no. 1\u20132 (2012): 1\u201334, at 2\u20133, 13, 15, 19, \n23\u201327.", "start_char_idx": 37098, "end_char_idx": 39720, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "db7b8de8-80d1-4ab9-bc06-f42fd244d561": {"__data__": {"id_": "db7b8de8-80d1-4ab9-bc06-f42fd244d561", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5fee1c1a-5a04-436f-ac35-974d4a3e3d55", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "bc8a83fa096efb5c00fe4e2bdf7dc9fb6a32b4a166fa408083a258c2778fcfb7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d485ad63-64ad-4ddb-898d-fff6d376cf26", "node_type": "1", "metadata": {}, "hash": "c39d63f546ca2de6b868601273ecbe653623637a3f06df47f5ee6dc32752ebe1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  89\n\nthe latter\u2019s work, given the considerable overlap between material in al-F\u012br\u016bz\u0101b\u0101d\u012b\u2019s history \nand that attributed elsewhere to Ibn Zab\u0101la, the claim is certainly plausible.48\n\nIbn Zab\u0101la\u2019s Akhb\u0101r al-Mad\u012bna (probably known through at least one later recension) \nwas without doubt the single most important source for the history of Medina\u2019s early \nIslamic topography, population, and monuments for many later authors, especially those \nactive in the Ayyubid and Mamluk periods. This work has, however, been discussed in detail \nelsewhere.49 Here, we will focus on the Kit\u0101b al-Man\u0101sik and that work\u2019s main source for the \ninscriptions, Ya\u1e25y\u0101 al-\u02bfAq\u012bq\u012b.\n\nThe Kit\u0101b al-Man\u0101sik is not a work particularly interested in the rites of the \u1e25ajj and the \n\u02bfumra but rather a very important source of geographical and topographical information on \nthe Arabian Peninsula. It is particularly concerned, as its full given title suggests, with the \nroutes that pilgrims used to travel from regions across the caliphate to the \u1e24ij\u0101z. It survives \nin a single manuscript held in Mashhad.50 That manuscript is missing its introduction, and \nconsequently there has been some debate over the identity of its author. The text\u2019s editor, \n\u1e24amad al-J\u0101sir, argued forcefully that the author was Ab\u016b Is\u1e25\u0101q Ibr\u0101h\u012bm b. Is\u1e25\u0101q al-\u1e24arb\u012b \n(d. 285/898\u201399), and others have often followed this identification when citing the work.51 \nThe identification has, however, been challenged by Abdullah al-Wohaibi, who has instead \nargued for the work\u2019s attribution to Mu\u1e25ammad b. Khalaf Wak\u012b\u02bf (d. 306/918), otherwise \nwell known, especially for his extant history of the judiciary in the early Islamic centuries.52 \nSome aspects of al-Wohaibi\u2019s case are convincing, particularly the overlap he points to \nbetween the sources used and the manner of their citing in the Kit\u0101b al-Man\u0101sik, on the one \nhand, and in Wak\u012b\u02bf\u2019s Akhb\u0101r al-qu\u1e0d\u0101t, on the other. Al-Wohaibi also notes that Ibn al-Nad\u012bm \ncredits Wak\u012b\u02bf with a Kit\u0101b al-\u1e6car\u012bq, which apparently contained \u201creports about regions \nand routes,\u201d although Ibn al-Nad\u012bm also reports that the work remained unfinished.53  \n\n48.  Al-S\u0101marr\u0101\u02be\u012b in al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:274, n. 8.\n49.  See most recently (with references to further discussions) \u1e62al\u0101\u1e25 \u02bfAbd al-\u02bfAz\u012bz Zayn Sal\u0101ma, Akhb\u0101r \n\nal-Mad\u012bna li-Mu\u1e25ammad b. al-\u1e24asan b. Zab\u0101la (Medina: Markaz Bu\u1e25\u016bth wa-Dir\u0101sat al-Mad\u012bna al-Munawwara, \n1424/2003); Munt, \u201cWriting the History.\u201d\n\n50.  MS Mashhad, al-Maktaba al-Ri\u1e0dawiyya, no. 5751. The manuscript is undated, but its most prominent \nstudent, \u1e24usayn \u02bfAl\u012b Ma\u1e25f\u016b\u1e93, suggested that it was copied approximately in the early sixth/twelfth century; it \nwas certainly owned by someone in 899/1493\u201394. I have been unable to consult Ma\u1e25f\u016b\u1e93\u2019s studies directly, but \nsee the summary in al-J\u0101sir\u2019s lengthy introduction to his edition of the Kit\u0101b al-Man\u0101sik, 9\u2013273 (henceforth \nJ\u0101sMuq.), at 271.\n\n51.  For al-J\u0101sir\u2019s argument, see J\u0101sMuq., esp.", "start_char_idx": 39724, "end_char_idx": 42767, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d485ad63-64ad-4ddb-898d-fff6d376cf26": {"__data__": {"id_": "d485ad63-64ad-4ddb-898d-fff6d376cf26", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "db7b8de8-80d1-4ab9-bc06-f42fd244d561", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "38bb823b5c67acff0bdf5bf440a4e0d3e73dde3a250978a1b4378ab4022d9058", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e1e3b3d6-40f0-450d-bf6d-846201e9534f", "node_type": "1", "metadata": {}, "hash": "b2eca0d8ec2933b090f320dd2c73e15e3dc9e9f101a778998dd70d31bc844f27", "class_name": "RelatedNodeInfo"}}, "text": "For al-J\u0101sir\u2019s argument, see J\u0101sMuq., esp. 262\u201370; and idem, \u201cMakh\u1e6d\u016b\u1e6d \u02bfan ma\u02bf\u0101lim jaz\u012brat al-\u02bfarab \nli-l-im\u0101m al-\u1e24arb\u012b (198\u2013285 H)\u201d (part 2), Majallat al-\u02bfarab 3, no. 3 (1388/1968): 193\u201398.\n\n52.  Abdullah al-Wohaibi, The Northern Hijaz in the Writings of the Arab Geographers, 800\u20131150 (Beirut: \nAl-Risalah, 1973), 450\u201353. Al-Wohaibi refers to the Kit\u0101b al-Man\u0101sik by the title Man\u0101zil \u1e6dar\u012bq Makka. For \ndiscussion of Wak\u012b\u02bf\u2019s Akhb\u0101r al-qu\u1e0d\u0101t, see Mathieu Tillier, L\u2019invention du cadi: La justice des musulmans, des \njuifs et des chr\u00e9tiens aux premiers si\u00e8cles de l\u2019Islam (Paris: Publications de la Sorbonne, 2017), esp. 154\u201355.\n\n53.  Ibn al-Nad\u012bm, Fihrist, 1/ii:353. Wak\u012b\u02bf was an important source for al-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b\u2019s (d. 463/1071) \ntopographical discussion of Baghdad, and Jacob Lassner speculated that the latter may have taken material from \nWak\u012b\u02bf\u2019s Kit\u0101b al-\u1e6car\u012bq, but there is nothing in the extant Kit\u0101b al-Man\u0101sik that (if this work were by Wak\u012b\u02bf) could \nconfirm this; see Jacob Lassner, The Topography of Baghdad in the Early Middle Ages: Text and Studies (Detroit: \nWayne State University Press, 1970), 30\u201331.\n\n\n\n90  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWhatever the author\u2019s precise identity, the studies of al-J\u0101sir and al-Wohaibi have firmly \nestablished, largely on the basis of the authorities cited, that the Kit\u0101b al-Man\u0101sik is a work \nof the late third/ninth or early fourth/tenth century.\n\nThe Kit\u0101b al-Man\u0101sik\u2019s direct source for discussion of the inscriptions in the Prophet\u2019s \nMosque is cited at least thirty-three times throughout the work as a whole. Ab\u016b al-\u1e24usayn \nYa\u1e25y\u0101 b. al-\u1e24asan b. Ja\u02bffar b. \u02bfUbayd All\u0101h b. al-\u1e24usayn al-A\u1e63ghar b. \u02bfAl\u012b Zayn al-\u02bf\u0100bid\u012bn  \nb. al-\u1e24usayn b.", "start_char_idx": 42725, "end_char_idx": 44436, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e1e3b3d6-40f0-450d-bf6d-846201e9534f": {"__data__": {"id_": "e1e3b3d6-40f0-450d-bf6d-846201e9534f", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d485ad63-64ad-4ddb-898d-fff6d376cf26", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "e913348fb588ac6f72637a5574d31dc02c3275416c1bcf130ff0500958a46ea5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f521e0ce-eb83-4b9a-8418-25e40dd4826c", "node_type": "1", "metadata": {}, "hash": "be1dbd9dc3de002527acfa0461dc37798e6efc16c3466ecef3dc7a89f0f67b3f", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib, known as al-\u02bfAq\u012bq\u012b, was, according to al-Samh\u016bd\u012b, one of the \nfirst, along with Ibn Zab\u0101la, to compose a history of Medina.54 We know a fair amount about \nhis life, his ancestors, and his descendants, mainly thanks to notices in \u02bfAlid genealogies.55 \nYa\u1e25y\u0101 was born in Medina in 214/829, seven years before the death of his father at the age \nof thirty-seven in 221/835\u201336.56 His grandfather Ja\u02bffar is said to have been recognized as \nan imam by some Zayd\u012bs and was known as al-\u1e24ujja, \u201cthe Proof.\u201d57 Ja\u02bffar was presumably \nseen as a threat by the Abbasid caliphs, because he was arrested by H\u0101r\u016bn al-Rash\u012bd\u2019s \nlast governor of Medina, Ab\u016b al-Bakhtar\u012b Wahb b. Wahb, and held for eighteen months.58  \nThe family does not seem to have been permanently at odds with the Abbasids, but many \nof them are reported to have been imprisoned or to have come to otherwise nasty ends.59  \nThere is, for example, a suggestion that the Abbasids\u2019 revolutionary commander Ab\u016b Muslim \ntried to poison Ab\u016b Ja\u02bffar \u02bfUbayd All\u0101h b. al-\u1e24usayn al-A\u1e63ghar.60 The family also appears to \n \n\n54.  Al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:65.\n55.  Ab\u016b Na\u1e63r al-Bukh\u0101r\u012b, Sirr al-silsila al-\u02bfalawiyya, ed. Mu\u1e25ammad \u1e62\u0101diq Ba\u1e25r al-\u02bfUl\u016bm (Najaf: al-Maktaba \n\nal-\u1e24aydariyya, 1382/1963), passim; al-Naj\u0101sh\u012b, Fihrist asm\u0101\u02be mu\u1e63annif\u012b al-sh\u012b\u02bfa al-mushtahar bi-Rij\u0101l al-Naj\u0101sh\u012b, \ned. M\u016bs\u0101 al-Shab\u012br\u012b al-Zanj\u0101n\u012b (Qum: Mu\u02beassasat al-Nashr al-Isl\u0101m\u012b al-T\u0101bi\u02bfa li-Jam\u0101\u02bfat al-Mudarris\u012bn, 1407/1986), \n64 (no. 149), 441\u201342 (no. 1189); al-\u1e6c\u016bs\u012b, al-Fihrist, ed. Mu\u1e25ammad \u1e62\u0101diq \u0100l Ba\u1e25r al-\u02bfUl\u016bm, 2nd ed. (Najaf: \nal-Ma\u1e6dba\u02bfa al-\u1e24aydariyya, 1380/1961), 208 (no. 801). Extracts from these and several other premodern sources \non Ya\u1e25y\u0101\u2019s life and works are also usefully collated in the editor\u2019s introduction [henceforth K\u0101\u1e93Muq] to Ya\u1e25y\u0101 \nal-\u02bfAq\u012bq\u012b, Kit\u0101b al-Mu\u02bfaqqib\u012bn min wuld al-im\u0101m am\u012br al-mu\u02bemin\u012bn, ed. Mu\u1e25ammad al-K\u0101\u1e93im (Qum: Maktabat \n\u0100yat All\u0101h al-\u02bfU\u1e93m\u0101 al-Mar\u02bfash\u012b al-Najaf\u012b, 1422/2001), 6\u20139.", "start_char_idx": 44437, "end_char_idx": 46392, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f521e0ce-eb83-4b9a-8418-25e40dd4826c": {"__data__": {"id_": "f521e0ce-eb83-4b9a-8418-25e40dd4826c", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e1e3b3d6-40f0-450d-bf6d-846201e9534f", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "ad8316a8257c573357ca8188278191ba3c824315c9cdd71188ff2f763277803b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "452b3f8d-6395-458c-937c-b2df12ab7bdb", "node_type": "1", "metadata": {}, "hash": "d52af82ca1dfeda7c8ec46e19000772013b12bbe633f5a77afa4914e23690a0f", "class_name": "RelatedNodeInfo"}}, "text": "Modern discussions include \u1e62\u0101li\u1e25 A\u1e25mad al-\u02bfAl\u012b, \n\u201cal-Mu\u02beallaf\u0101t al-\u02bfarabiyya \u02bf an al-Mad\u012bna wa-l-\u1e24ij\u0101z,\u201d Majallat al-Majma\u02bf al-\u02bfilm\u012b al-\u02bfir\u0101q\u012b 11 (1384/1964): 118\u201357, \nat 129\u201330; Fuat Sezgin, Geschichte des arabischen Schrifttums (Leiden: Brill, 1967\u2013) [henceforth GAS], 1:273; \n\u1e24amad al-J\u0101sir, \u201cMu\u02beallaf\u0101t f\u012b ta\u02ber\u012bkh al-Mad\u012bna,\u201d Majallat al-\u02bfarab 4 (1389\u201390/1969\u201370): 97\u2013100, 262\u201366, 327\u201334, \n385\u201388, 465\u201367, at 386; Sebastian G\u00fcnther, Quellenuntersuchungen zu den \u201cMaq\u0101til a\u1e6d-\u1e6c\u0101libiyy\u012bn\u201d des Ab\u016b\u02bel-\nFara\u011f al-I\u1e63fah\u0101n\u012b (gest. 356/967): Ein Beitrag zur Problematik der m\u00fcndlichen und schriftlichen \u00dcberlieferung \nin der mittelalterlichen arabischen Literatur (Hildesheim: Georg Olms, 1991), 226\u201328; Kazuo Morimoto, \u201cThe \nFormation and Development of the Science of Talibid Genealogies in the 10th and 11th Century Middle East,\u201d \nOriente Moderno 18, no. 2 (1999): 541\u201370, at 544\u201345; Teresa Bernheimer, The \u02bfAlids: The First Family of Islam, \n750\u20131200 (Edinburgh: Edinburgh University Press, 2013), esp. 18\u201319.\n\n56.  Ibn al-\u1e6ciq\u1e6daq\u0101, as cited in K\u0101\u1e93Muq., 8; see also K\u0101\u1e93Muq., 11.\n57.  For detailed discussion of the significance of the Shi\u02bfi use of the term \u1e25ujja to describe the imam, albeit \n\nin Im\u0101m\u012b rather than Zayd\u012b circles, see Mohammad Ali Amir-Moezzi, La preuve de Dieu: La mystique shi\u02bfite \u00e0 \ntravers l\u2019\u0153uvre de Kulayn\u00ee IXe\u2013Xe si\u00e8cle (Paris: \u00c9ditions du Cerf, 2018).\n\n58.  Ab\u016b Na\u1e63r al-Bukh\u0101r\u012b, Sirr al-silsila, 71\u201372.\n59.  See the discussion in Bernheimer, \u02bfAlids, 19.\n60.  Ab\u016b al-Faraj al-I\u1e63fah\u0101n\u012b, Maq\u0101til al-\u1e6d\u0101libiyy\u012bn, ed. A\u1e25mad \u1e62aqr, 4th ed. (Beirut: Mu\u02beassasat al-A\u02bflam\u012b li-l-\n\nMa\u1e6db\u016b\u02bf\u0101t, 1427/2006), 159.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  91\n\nhave had some problems with other \u02bfAlids; Ya\u1e25y\u0101\u2019s brother, \u02bfUbayd All\u0101h b. al-\u1e24asan  \nb. Ja\u02bffar, for example, is said to have been killed by al-\u1e24asan b. Zayd in \u1e6cabarist\u0101n.61\n\nOf Ya\u1e25y\u0101 himself we know relatively little.", "start_char_idx": 46393, "end_char_idx": 48336, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "452b3f8d-6395-458c-937c-b2df12ab7bdb": {"__data__": {"id_": "452b3f8d-6395-458c-937c-b2df12ab7bdb", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f521e0ce-eb83-4b9a-8418-25e40dd4826c", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "230a9b5b0b6d01110a00ccfc9cab0c892ae0c89f386cf93ec04ec33d6095ed2c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ee5fb57a-1518-4fe3-91c0-b7dabae3ac40", "node_type": "1", "metadata": {}, "hash": "308f0fd98cd438ffd066407e5cbd8cd75d5d0ef808e6f6ad045aad31d28b8a4c", "class_name": "RelatedNodeInfo"}}, "text": "Apart from his birth date, noted above, we \nknow that he died in Mecca in 277/890 and that the Abbasid governor of Mecca at the \ntime, H\u0101r\u016bn b. Mu\u1e25ammad, prayed over him.62 He may have studied with Ibn Zab\u0101la in \nMedina, since according to al-Samh\u016bd\u012b\u2019s citations he is Ya\u1e25y\u0101\u2019s most frequently cited direct \nsource.63 However, what we know of Ibn Zab\u0101la\u2019s life suggests that this would be highly \nunlikely for chronological reasons; it is more probable that Ya\u1e25y\u0101 simply used Ibn Zab\u0101la\u2019s \nAkhb\u0101r al-Mad\u012bna as a source or studied it with one of the latter\u2019s students. This suggestion \nis supported by four isn\u0101ds in the Kit\u0101b al-Man\u0101sik that have Ya\u1e25y\u0101 transmit Ibn Zab\u0101la\u2019s \nmaterial with the latter\u2019s best-known transmitter (r\u0101w\u012b), al-Zubayr b. Bakk\u0101r (d. 256/870), \nas an intermediary between the two.64 Ya\u1e25y\u0101 apparently had seven sons, one of whom, \n\u1e6c\u0101hir, was allegedly murdered.65 As al-Samh\u016bd\u012b mentions, Ya\u1e25y\u0101\u2019s descendants came to be \nthe local rulers of Medina for centuries;66 the first to have held this position seems to have \nbeen Ya\u1e25y\u0101\u2019s great-great-grandson \u1e6c\u0101hir b. Muslim b. \u02bfUbayd All\u0101h b. \u1e6c\u0101hir b. Ya\u1e25y\u0101.67\n\nThe premodern biobibliographical sources attribute four works to Ya\u1e25y\u0101: Akhb\u0101r \nal-Mad\u012bna,68 Ans\u0101b \u0101l Ab\u012b \u1e6c\u0101lib,69 Kit\u0101b al-Man\u0101sik \u02bfan \u02bfAl\u012b b. al-\u1e24usayn,70 and Kit\u0101b \nal-Masjid.71 Of these four titles, only one, Ans\u0101b \u0101l Ab\u012b \u1e6c\u0101lib, survives, and that possibly \n\n61.  Ibid., 558.\n62.  Ibn Funduq al-Bayhaq\u012b, al-Marwaz\u012b and Ibn al-\u1e6ciq\u1e6daq\u0101, as cited in K\u0101\u1e93Muq., 7\u20138.\n63.  See also al-\u02bfAl\u012b, \u201cal-Mu\u02beallaf\u0101t al-\u02bfarabiyya,\u201d 129\u201330.\n64.  Kit\u0101b al-Man\u0101sik, 365, 367, 369, 379. For al-Zubayr b. Bakk\u0101r as a r\u0101w\u012b of Ibn Zab\u0101la, see Munt, \u201cWriting \n\nthe History,\u201d 14\u201318, 24\u201325.\n65.  For Ya\u1e25y\u0101\u2019s seven sons, see Fakhr al-D\u012bn al-R\u0101z\u012b, cited in K\u0101\u1e93Muq., 7; on \u1e6c\u0101hir\u2019s murder, see Ab\u016b al-Faraj, \n\nMaq\u0101til, 551.\n66.  Al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 1:424.\n67.  See Richard Mortel, \u201cThe Origins and Early History of the \u1e24usaynid Amirate of Mad\u012bna to the End of the \n\nAyy\u016bbid Period,\u201d Studia Islamica 74 (1991): 63\u201378, at 64\u201366; though cf. the slightly different version of events \nin Ella Landau-Tasseron, \u201cArabia,\u201d in The New Cambridge History of Islam, vol. 1: The Formation of the Islamic \nWorld, Sixth to Eleventh Centuries, ed. Chase F. Robinson, 397\u2013447 (Cambridge: Cambridge University Press, \n2010), 411.\n\n68.  Al-Sakh\u0101w\u012b, al-I\u02bfl\u0101n bi-l-tawb\u012bkh li-man dhamma al-ta\u02ber\u012bkh, ed. Franz Rosenthal and \u1e62\u0101li\u1e25 A\u1e25mad al-\u02bfAl\u012b \n(Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, n.d.", "start_char_idx": 48337, "end_char_idx": 50804, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ee5fb57a-1518-4fe3-91c0-b7dabae3ac40": {"__data__": {"id_": "ee5fb57a-1518-4fe3-91c0-b7dabae3ac40", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "452b3f8d-6395-458c-937c-b2df12ab7bdb", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "60e4d161efad4b2c53fef0824f57524dd988f0e1fce8d57204bf24e88a3837d5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b2eb6fdb-1bf8-404e-8393-ed4649ef221a", "node_type": "1", "metadata": {}, "hash": "42a10c7956fbebb959ca8e11353a93f740aa12cf98f49cf92e7d90ff6f6c0397", "class_name": "RelatedNodeInfo"}}, "text": "), 274; al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 1:424; 2:65, 159; 3:141; 5:27, 61, 107; \u1e24\u0101jj\u012b \nKhal\u012bfa, Kashf al-\u1e93un\u016bn \u02bfan as\u0101m\u012b al-kutub wa-l-fun\u016bn, ed. \u015eerefettin Yaltkaya and Rifat Bilge (Istanbul: Maarif \nMatbaas\u0131, 1360\u201362/1941\u201343), 1:29. Modern discussions include al-\u02bfAl\u012b, \u201cal-Mu\u02beallaf\u0101t al-\u02bfarabiyya,\u201d 129\u201330; \u1e62al\u0101\u1e25 \nal-D\u012bn al-Munajjid, Mu\u02bfjam m\u0101 ullifa \u02bfan ras\u016bl All\u0101h (\u1e63) (Beirut: D\u0101r al-Kit\u0101b al-Jad\u012bd, 1402/1982), 93\u201394; \u02bfAbd \nAll\u0101h \u02bfUsayl\u0101n, al-Mad\u012bna al-munawwara f\u012b \u0101th\u0101r al-mu\u02beallif\u012bn wa-l-b\u0101\u1e25ith\u012bn qad\u012bman wa-\u1e25ad\u012bthan (Medina: \u02bfAbd \nAll\u0101h \u02bfUsayl\u0101n, 1418/1997), 32\u201333.\n\n69.  Al-Naj\u0101sh\u012b, Rij\u0101l, 442; al-\u1e6c\u016bs\u012b, Fihrist, 208; also discussed in GAS, 1:273; Morimoto, \u201cFormation and \nDevelopment,\u201d 544\u201345; K\u0101\u1e93Muq.\n\n70.  Al-\u1e6c\u016bs\u012b, Fihrist, 208.\n71.  Al-Naj\u0101sh\u012b, Rij\u0101l, 442; al-\u1e6c\u016bs\u012b, Fihrist, 208; Ibn Shahr\u0101sh\u016bb, cited in K\u0101\u1e93Muq., 7. The title is said to refer \n\nto the Prophet\u2019s Mosque. Mu\u1e25ammad al-K\u0101\u1e93im also mentions (K\u0101\u1e93Muq., 12) four other works by Ya\u1e25y\u0101, but \nthese do not appear in the premodern biobibliographical literature that I consulted: Akhb\u0101r al-faw\u0101\u1e6dim, Akhb\u0101r \n\n\n\n92  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nonly partially.72 As for the other three, there is some evidence to suggest that they should \nactually be regarded as one and the same work and that the different titles were attached \nto different recensions of this one work during the long process of transmission. We can \nbe reasonably confident that Akhb\u0101r al-Mad\u012bna and Kit\u0101b al-Masjid refer to the same \nwork. The three extant sources that quote a significant number of traditions from Ya\u1e25y\u0101\u2014\nthe Kit\u0101b al-Man\u0101sik (at least thirty-three citations), al-Mar\u0101gh\u012b\u2019s (d.", "start_char_idx": 50804, "end_char_idx": 52448, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b2eb6fdb-1bf8-404e-8393-ed4649ef221a": {"__data__": {"id_": "b2eb6fdb-1bf8-404e-8393-ed4649ef221a", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ee5fb57a-1518-4fe3-91c0-b7dabae3ac40", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "b5fbc42cb705432e6678e7fb8756ec929b2559bef41fbddec522cf117f3eb843", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "78b62a9b-d9ea-4b3b-a19e-c6d21e9197ab", "node_type": "1", "metadata": {}, "hash": "1c2a73552b0f3f6370c3315aa6a9125aca112b0d54f34e0fc12e65dec2e5aced", "class_name": "RelatedNodeInfo"}}, "text": "816/1414) Ta\u1e25q\u012bq \nal-nu\u1e63ra (at least thirty-six citations),73 and al-Samh\u016bd\u012b\u2019s Waf\u0101\u02be al-waf\u0101 (approximately 280 \ncitations)\u2014use him as a source for the Prophet\u2019s Mosque much more frequently than they \ndo for any other subject: thirty-two citations in the Kit\u0101b al-Man\u0101sik, twenty-four in the \nTa\u1e25q\u012bq al-nu\u1e63ra, and just over three-quarters of the citations in the Waf\u0101\u02be al-waf\u0101.74 Many \nof the other citations from Ya\u1e25y\u0101 in these works concern subjects that might reasonably \nbe included in a discussion of the Prophet\u2019s Mosque, including Medina\u2019s distinctive merits \n(fa\u1e0d\u0101\u02beil),75 the prophet\u2019s hijra,76 the prophet\u2019s death,77 the performance of ziy\u0101ra (pilgrimage \nor pious visit) to the prophet\u2019s tomb,78 and other mosques in which the prophet was believed \nto have prayed.79 It seems likely, therefore, that Ya\u1e25y\u0101\u2019s Akhb\u0101r al-Mad\u012bna and Kit\u0101b \nal-Masjid were originally one and the same work that came to be transmitted via different \nroutes under different titles.80 Such a conflation would hardly be unique, since many works \nfrom the earliest Islamic centuries were transmitted to later periods under multiple titles, \nmost likely because they never originally had a single specific title.\n\nAlthough the author of the Kit\u0101b al-Man\u0101sik appears to be citing Ya\u1e25y\u0101 directly,  \nwe know from al-Samh\u016bd\u012b that there were several recensions of Ya\u1e25y\u0101\u2019s Akhb\u0101r al-Mad\u012bna; \nhe had seen at least two, maybe three, and possibly, although less likely, four.81 He may \nhave had one recension from an unnamed transmitter and certainly had one from Ya\u1e25y\u0101\u2019s \ngrandson Ab\u016b Mu\u1e25ammad al-\u1e24asan b. Mu\u1e25ammad b. Ya\u1e25y\u0101, known as Ibn Akh\u012b \u1e6c\u0101hir  \n\nal-zaynab\u0101t, Kit\u0101b f\u012b al-khil\u0101fa, and al-Makr f\u012b man kunniya bi-Ab\u012b Bakr.\n72.  Ya\u1e25y\u0101, Mu\u02bfaqqib\u012bn.\n73.  Al-Mar\u0101gh\u012b, Ta\u1e25q\u012bq al-nu\u1e63ra bi-talkh\u012b\u1e63 ma\u02bf\u0101lim d\u0101r al-hijra, ed. \u02bfAbd All\u0101h \u02bfUsayl\u0101n (Medina: \u02bfAbd All\u0101h \n\n\u02bfUsayl\u0101n, 1422/2002).\n74.  The editor of al-Mar\u0101gh\u012b\u2019s Ta\u1e25q\u012bq assumed that all mentions of a \u201cYa\u1e25y\u0101\u201d refer to one Ya\u1e25y\u0101 b. Sa\u02bf\u012bd. \n\nHowever, since most of the relevant passages are either near parallels to material quoted from Ya\u1e25y\u0101 al-\u02bfAq\u012bq\u012b \nin al-Samh\u016bd\u012b\u2019s Waf\u0101\u02be al-waf\u0101 or show a reliance on similar sources, I think that the editor was incorrect, except \nin the few cases in which al-Mar\u0101gh\u012b gives the full name Ya\u1e25y\u0101 b. Sa\u02bf\u012bd for his source.\n\n75.  Al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 1:154; 3:320\u201321, 323.\n76.  Ibid., 1:414, 424\u201325, 425\u201326, 433, 442\u201344, 447\u201348, 453, 456.\n77.  Al-Mar\u0101gh\u012b, Ta\u1e25q\u012bq al-nu\u1e63ra, 146\u201347; al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 1:526, 528; 3:390.\n78.", "start_char_idx": 52449, "end_char_idx": 54944, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "78b62a9b-d9ea-4b3b-a19e-c6d21e9197ab": {"__data__": {"id_": "78b62a9b-d9ea-4b3b-a19e-c6d21e9197ab", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b2eb6fdb-1bf8-404e-8393-ed4649ef221a", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "e792d10932816ff0817bd6348d346078a0b79fead661d1b50084740fa978adf0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7876fbc8-77fb-42c3-b743-be50faed1a60", "node_type": "1", "metadata": {}, "hash": "e2cc450ed2c95e3533bbdf5c376596f831e232b150421518d37ffeb51835f865", "class_name": "RelatedNodeInfo"}}, "text": "78.  Al-Mar\u0101gh\u012b, Ta\u1e25q\u012bq al-nu\u1e63ra, 172, 193\u201394; al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 5:27, 29, 42\u201343, 61, 77, 101, 107\u20138.\n79.  Kit\u0101b al-Man\u0101sik, 425; al-Mar\u0101gh\u012b, Ta\u1e25q\u012bq al-nu\u1e63ra, 56; al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:147, 152, 169, 175, \n\n177, 178, 182, 183, 195\u201396, 215, 228, 231, 240, 249, 250, 253, 421, 426, 428, 432, 433\u201334, 440.\n80.  Since it seems that Sunni sources were more likely to know the work as Akhb\u0101r al-Mad\u012bna and Shi\u02bfi \n\nsources as Kit\u0101b al-Masjid (see references in nn. 68 and 71), there appears to have been a sectarian divide in the \nwork\u2019s transmission.\n\n81.  Al-J\u0101sir (\u201cMu\u02beallaf\u0101t,\u201d 386) and al-S\u0101marr\u0101\u02be\u012b (in the introduction to his edition of al-Samh\u016bd\u012b, Waf\u0101\u02be \nal-waf\u0101, 1:36) thought he had access to three; al-\u02bfAl\u012b (\u201cal-Mu\u02beallaf\u0101t al-\u02bfarabiyya,\u201d 129) suggested four.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  93\n\n(d. 358/969).82 At least one more recension was available to al-Samh\u016bd\u012b, via Ya\u1e25y\u0101\u2019s son \nAb\u016b al-Q\u0101sim \u1e6c\u0101hir; al-\u02bfAl\u012b has suggested that \u1e6c\u0101hir transmitted two different recensions, \nbut this is probably incorrect.83 We also know that one of the transmitters of Ab\u016b al-Q\u0101sim \n\u1e6c\u0101hir\u2019s recension of his father\u2019s work was called Ibn Fir\u0101s.84 Ya\u1e25y\u0101\u2019s grandson Ibn Akh\u012b \u1e6c\u0101hir \nalso appears in some sources as a transmitter of Ya\u1e25y\u0101\u2019s Ans\u0101b \u0101l Ab\u012b \u1e6c\u0101lib.85 Ab\u016b al-Q\u0101sim \n\u1e6c\u0101hir\u2019s recension of his father\u2019s work appears to have been the most widely used.", "start_char_idx": 54941, "end_char_idx": 56371, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7876fbc8-77fb-42c3-b743-be50faed1a60": {"__data__": {"id_": "7876fbc8-77fb-42c3-b743-be50faed1a60", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "78b62a9b-d9ea-4b3b-a19e-c6d21e9197ab", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "11586080fbdd5cf60aa66134671ab44b0cc045af0ef0a7b0467490d025bd8c87", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "38b70a31-23a9-4e52-bb86-da2a85de9679", "node_type": "1", "metadata": {}, "hash": "3ca20653571173ba19f3e446311f1787106eb968adb0b4df568eecd100df6bc1", "class_name": "RelatedNodeInfo"}}, "text": "It is the \none that al-Samh\u016bd\u012b mentions most frequently, and when later local historians of Medina \nsuch as Ibn al-Najj\u0101r and al-Marj\u0101n\u012b (d. after 770/1368\u201369) cite Ab\u016b al-Q\u0101sim \u1e6c\u0101hir b. Ya\u1e25y\u0101, \nthey are presumably referring to his recension of Ya\u1e25y\u0101\u2019s work.86\n\nThere may have been one more recension of Ya\u1e25y\u0101\u2019s work on Medina, since al-Sakh\u0101w\u012b \nnotes that one Mu\u1e25ammad b. Ya\u1e25y\u0101 al-\u02bfAlaw\u012b composed a book on the history of Medina.87 \nSince there is no mention of Ya\u1e25y\u0101\u2019s son Mu\u1e25ammad\u2019s writing a work on Medina anywhere \nelse, this probably refers to al-\u1e24asan b. Mu\u1e25ammad b. Ya\u1e25y\u0101\u2019s (Ibn Akh\u012b \u1e6c\u0101hir\u2019s) recension \nof Ya\u1e25y\u0101\u2019s history, although it could be yet another recension of its own.88 As can be said of \nmany other works from the third/ninth century, neither the existence of several recensions \nof Ya\u1e25y\u0101\u2019s work(s) on Medina nor the lack of a uniform title means that Ya\u1e25y\u0101 did not \ncompile a work on Medina for dissemination with a relatively fixed form.89 Again, however, \nwe have to assume that the nature of the transmission of texts in this period would have left \nits mark on Ya\u1e25y\u0101\u2019s original. For example, al-Samh\u016bd\u012b notes a minor difference between the \nrecensions of Ab\u016b al-Q\u0101sim \u1e6c\u0101hir and Ibn Akh\u012b \u1e6c\u0101hir and tells us that Ibn Fir\u0101s added to his \nrecension of \u1e6c\u0101hir\u2019s recension some information that he had received orally from \u1e6c\u0101hir.90\n\n82.  Al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 1:447; 2:239.\n83.  \u1e6c\u0101hir\u2019s recension is noted in ibid., 1:155, 424; 2:239, 256, 314, 3:215, 5:29. Al-\u02bfAl\u012b\u2019s argument for a fourth \n\nrecension stems from the fact that, at one point, al-Samh\u016bd\u012b says (Waf\u0101\u02be al-waf\u0101, 2:256), \u201cSuch is in the copy that \nhis son transmitted on the authority of Ab\u016b al-\u1e24asan al-Mad\u0101\u02bein\u012b.\u201d Al-\u02bfAl\u012b suggested (\u201cal-Mu\u02beallaf\u0101t al-\u02bfarabiyya,\u201d \n129) that this means that \u1e6c\u0101hir transmitted another copy of Ya\u1e25y\u0101\u2019s work, this time not directly from his father \nbut rather on the authority of one Ab\u016b al-\u1e24asan al-Mad\u0101\u02bein\u012b, who had, in turn, taken it from Ya\u1e25y\u0101. However, \nthis Ab\u016b al-\u1e24asan al-Mad\u0101\u02bein\u012b is almost certainly the famous Ab\u016b al-\u1e24asan \u02bfAl\u012b b. Mu\u1e25ammad al-Mad\u0101\u02bein\u012b  \n(d. between 225/839\u201340 and 235/849\u201350), who predeceased Ya\u1e25y\u0101 by quite some time. A more likely explanation \nis that al-Mad\u0101\u02bein\u012b is the source of this particular report in Ya\u1e25y\u0101\u2019s work.\n\n84.  Al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:314.\n85.  For example, in al-\u1e6c\u016bs\u012b, Fihrist, 208; and in the works of al-\u02bfUmar\u012b and Ibn \u02bfInaba, as cited in K\u0101\u1e93Muq., \n\n6, 8.\n86.", "start_char_idx": 56372, "end_char_idx": 58799, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "38b70a31-23a9-4e52-bb86-da2a85de9679": {"__data__": {"id_": "38b70a31-23a9-4e52-bb86-da2a85de9679", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7876fbc8-77fb-42c3-b743-be50faed1a60", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "b98648c11a8e509b128802612b56b2b9e1d12aab36db546af1e431e37b69e091", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1f5b6978-0cd6-4de8-9236-81a54810e946", "node_type": "1", "metadata": {}, "hash": "3db12992aaad3bb43bebb4f06a4dc4915848596e69e63f76ff7d803511bb74b6", "class_name": "RelatedNodeInfo"}}, "text": "86.  See Ibn al-Najj\u0101r, al-Durra al-tham\u012bna, 63, 205; al-Marj\u0101n\u012b, Bahjat al-nuf\u016bs wa-l-asr\u0101r f\u012b ta\u02ber\u012bkh d\u0101r hijrat \n\nal-nab\u012b al-mukht\u0101r, ed. Mu\u1e25ammad \u02bfAbd al-Wahh\u0101b Fa\u1e0dl (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 2002), 1:209.\n87.  Al-Sakh\u0101w\u012b, I\u02bfl\u0101n, 273; followed by al-Munajjid, Mu\u02bfjam, 93\u201394; and \u02bfUsayl\u0101n, al-Mad\u012bna al-munawwara, \n\n33.\n88.  Incidentally, yet another confusing title, an Akhb\u0101r al-Mad\u012bna of one Ya\u1e25y\u0101 b. Ja\u02bffar al-Nass\u0101ba, is \n\nthrown into the mix in al-Munajjid, Mu\u02bfjam, 93\u201394. This Ya\u1e25y\u0101, however, is clearly our Ya\u1e25y\u0101 b. al-\u1e24asan b. \nJa\u02bffar al-\u02bfAq\u012bq\u012b, the author of a work entitled Ans\u0101b \u0101l Ab\u012b \u1e6c\u0101lib, hence also al-Nass\u0101ba, \u201cthe genealogist.\u201d\n\n89.  For a similar argument concerning Ibn Zab\u0101la\u2019s Akhb\u0101r al-Mad\u012bna, see Munt, \u201cWriting the History,\u201d \n14\u201318.\n\n90.  Al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:239, 314.\n\n\n\n94  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nSince we know that Ya\u1e25y\u0101 was a descendant of the Husaynid imam \u02bfAl\u012b Zayn al-\u02bf\u0100bid\u012bn \n(d. ca. 95/713\u201314) and the author of a genealogical work on the descendants of Ab\u016b \u1e6c\u0101lib, it \nis only to be expected that his works display some pro-\u02bfAlid inclinations. His genealogical \nwork shows that Ya\u1e25y\u0101 was concerned with the persecution faced by the descendants of \nAb\u016b \u1e6c\u0101lib. In the surviving manuscript, a list of \u02bfAlids who came to an unfortunate end as \nthe result of persecution is provided, besides the usual genealogical material. The list covers \ntopics such as descendants of \u02bfAl\u012b who were poisoned, Hasanids who were killed during \nthe reign of Ab\u016b Ja\u02bffar al-Man\u1e63\u016br, and \u02bfAlids who died in prison during the reign of H\u0101r\u016bn \nal-Rash\u012bd (r. 170\u201393/786\u2013809).91 The citations from his work on the history of Medina also \nshow that he was interested in traditions concerning F\u0101\u1e6dima and the \u02bfAlids.", "start_char_idx": 58796, "end_char_idx": 60554, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1f5b6978-0cd6-4de8-9236-81a54810e946": {"__data__": {"id_": "1f5b6978-0cd6-4de8-9236-81a54810e946", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "38b70a31-23a9-4e52-bb86-da2a85de9679", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "a5a86d89d06cecdc595214f291e99311de64b81e463e45ade263503cf7f8050c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d5e74a0f-b88b-408f-a4cb-4042481e28a4", "node_type": "1", "metadata": {}, "hash": "190ca0c557f2dd9a808b9ef3a87e0dbfac517479fef17ba05b237c20c047183d", "class_name": "RelatedNodeInfo"}}, "text": "For example, \nhe is the main source of the Kit\u0101b al-Man\u0101sik and al-Samh\u016bd\u012b for discussion of F\u0101\u1e6dima\u2019s \napartment and tomb chamber in the Prophet\u2019s Mosque, and al-Samh\u016bd\u012b cites a prophetic \n\u1e25ad\u012bth from Ya\u1e25y\u0101 to the effect that on the Day of Resurrection, Mu\u1e25ammad, F\u0101\u1e6dima, \u02bfAl\u012b, \nal-\u1e24asan, and al-\u1e24usayn will be in the same position.92 In line with the earlier noted title \nof Ya\u1e25y\u0101\u2019s own work on pilgrimage rites (man\u0101sik), quotations of his guidance about how \nto perform the pilgrimage to the tomb of the prophet include examples of how prominent \n\u02bfAlids, especially \u02bfAl\u012b b. al-\u1e24usayn Zayn al-\u02bf\u0100bid\u012bn, acted when visiting the tomb.93 He had a \nspecific interest in how \u02bfAlids undertook visits to another mosque closely associated with \nthe prophet\u2019s career in Medina, the mosque in Qub\u0101\u02be to the south of the town.94 There are \nalso a number of traditions cited on Ya\u1e25y\u0101\u2019s authority with isn\u0101ds of prominent \u02bfAlids, often \nincluding the imams \u02bfAl\u012b al-Ri\u1e0d\u0101 (d. 203/818), Ja\u02bffar al-\u1e62\u0101diq (d. 148/765), and Mu\u1e25ammad \nal-B\u0101qir (d. 115/733).95 However, Ya\u1e25y\u0101 by no means restricted his interests to pro-\u02bfAlid \nmaterial. Reports that either display a clear pro-\u02bfAlid inclination or feature prominent \n\u02bfAlids in their isn\u0101ds are very much in the minority among extant material cited from \nYa\u1e25y\u0101; and although he may have been al-Samh\u016bd\u012b\u2019s key source for the tomb of F\u0101\u1e6dima, he \nwas also an important authority on the tombs of the first two caliphs, Ab\u016b Bakr and \u02bfUmar \nb. al-Kha\u1e6d\u1e6d\u0101b.96\n\nYa\u1e25y\u0101\u2019s work on Medina seems to have received early acceptance as an important source, \nas he is the Kit\u0101b al-Man\u0101sik\u2019s most often cited source for the history of the Prophet\u2019s \nMosque. Although he was little used in Medinan local histories over the next several \ncenturies, this changed with al-Mar\u0101gh\u012b, in whose work he is the second most frequently \ncited Medinan historian from the first three Islamic centuries, behind Ibn Zab\u0101la. Similarly, \nhe is al-Samh\u016bd\u012b\u2019s most important source for matters concerning the Prophet\u2019s Mosque up \nto the mid-third/ninth century.\n\n91.  Ya\u1e25y\u0101, Mu\u02bfaqqib\u012bn, 116\u201317, 117\u201323, 125\u201330.\n92.  Kit\u0101b al-Man\u0101sik, 366\u201367; al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:207\u201310.\n93.  Al-Mar\u0101gh\u012b, Ta\u1e25q\u012bq al-nu\u1e63ra, 146\u201347; al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 5:61, 77.\n94.  Al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:152.\n95.  Kit\u0101b al-Man\u0101sik, 367; al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:44, 337\u201338; 3:323; 5:27\u201329, 61.\n96.  Al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:309\u201318.", "start_char_idx": 60555, "end_char_idx": 62970, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d5e74a0f-b88b-408f-a4cb-4042481e28a4": {"__data__": {"id_": "d5e74a0f-b88b-408f-a4cb-4042481e28a4", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1f5b6978-0cd6-4de8-9236-81a54810e946", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "9913e1402df4d5706a3a11b8e8f56e21de3711670ded61aeead1d8682a6b0a5d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "21d6b015-1e7a-43de-9cd9-c32838ee79f5", "node_type": "1", "metadata": {}, "hash": "4bdaace783d2c37eed707c74cac7b83d661c358e9f743d6a0b55c7e9f9edb2ff", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  95\n\nBefore we move on to look more closely at the Kit\u0101b al-Man\u0101sik\u2019s section on the \ninscriptions, it is worth considering briefly one of Ya\u1e25y\u0101\u2019s sources for his material about \nthe Umayyad-era inscriptions, as preserved in the former. The isn\u0101d given for that material \nmentions one Mu\u1e25ammad b. Ya\u1e25y\u0101, almost certainly the figure otherwise known as Ab\u016b \nGhass\u0101n al-Kin\u0101n\u012b (d. between 201/816\u201317 and 210/825\u201326).97 He was the single most \nimportant source for the Iraqi \u02bfUmar b. Shabba\u2019s (d. 262/876) history of Medina, appearing \nas the latter\u2019s direct source in the isn\u0101ds of 278 out of 1,065 reports that make up the \nfirst part of the extant manuscript of this work.98 The vast majority of the discussion of \nthe Prophet\u2019s Mosque is missing from this manuscript, but Ab\u016b Ghass\u0101n is cited in the \nportion of that discussion that does survive, and he also appears as a source on seventeen \noccasions (all bar one through one or two intermediaries) in the Kit\u0101b al-Man\u0101sik.99  \nSome have considered whether, in light of this prolific activity, he may have penned a \nwork of his own on Medina\u2019s history. Al-J\u0101sir, for example, has drawn attention to the fact \nthat Ab\u016b Ghass\u0101n descended from a long line of administrators (kutt\u0101b) and noted that \nwe should not, therefore, be surprised if he had committed his knowledge to writing.100  \nTilman Nagel has also suggested that Ab\u016b Ghass\u0101n had likely written down the reports on the \nrevolt of Mu\u1e25ammad b. \u02bfAbd All\u0101h \u201cal-Nafs al-Zakiyya\u201d that were then transmitted by Ibn \nShabba and cited by al-\u1e6cabar\u012b (d. 310/923).101 Ab\u016b Ghass\u0101n was a source for a large quantity \nof written documents, including a letter by \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib and the famous correspondence \nthat passed between Ab\u016b Ja\u02bffar al-Man\u1e63\u016br and al-Nafs al-Zakiyya, and this does indicate \nthat he valued written material and sought to ensure its transmission.102 Ibn Shabba also \nstated at least twice that he had found something written on Ab\u016b Ghass\u0101n\u2019s authority that \nhe had not heard from him.103 Elsewhere, he cited a piece of writing (kit\u0101b) by Ab\u016b Ghass\u0101n \nfor a report but added that he had read over the report in question with him.104 Taken \ntogether, these pieces of information make it likely that Ab\u016b Ghass\u0101n possessed at least \n \n\n97.  See, for example, al-Mizz\u012b, Tahdh\u012bb al-Kam\u0101l f\u012b asm\u0101\u02be al-rij\u0101l, ed. Bashsh\u0101r \u02bfAww\u0101d Ma\u02bfr\u016bf (Beirut: \nMu\u02beassasat al-Ris\u0101la, 1402\u201313/1982\u201392), 26:636\u201339; al-Dhahab\u012b, Ta\u02ber\u012bkh al-isl\u0101m wa-wafay\u0101t al-mash\u0101h\u012br wa-l-\na\u02bfl\u0101m, ed. \u02bfUmar \u02bfAbd al-Sal\u0101m Tadmur\u012b (Beirut: D\u0101r al-Kit\u0101b al-\u02bfArab\u012b, 1407\u201324/1987\u20132004), 14:379.\n\n98.  Ibn Shabba, Ta\u02ber\u012bkh al-Mad\u012bna al-munawwara, ed. \u02bfAl\u012b Mu\u1e25ammad Dandal and Y\u0101s\u012bn Sa\u02bfd al-D\u012bn Bay\u0101n \n(Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1417/1996), 1:7\u2013344.\n\n99.", "start_char_idx": 62974, "end_char_idx": 65804, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "21d6b015-1e7a-43de-9cd9-c32838ee79f5": {"__data__": {"id_": "21d6b015-1e7a-43de-9cd9-c32838ee79f5", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d5e74a0f-b88b-408f-a4cb-4042481e28a4", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "57594d09565995830735e7dbb41a93b674703569c320d61fa96b336aaaab6484", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "29c0f684-6a11-4470-b8c5-681038cf6465", "node_type": "1", "metadata": {}, "hash": "b8f6c3d46d5acd28a1b472cc0d47583dc2563f91feb133a8d55034763c9518be", "class_name": "RelatedNodeInfo"}}, "text": "99.  On seven of those occasions, the intermediaries are H\u0101r\u016bn b. M\u016bs\u0101 and Ya\u1e25y\u0101 al-\u02bfAq\u012bq\u012b, as in the section \ntranslated below; see Kit\u0101b al-Man\u0101sik, 359, 363, 369, 381, 383, 385\u201386, 403.\n\n100.  Al-J\u0101sir, \u201cMu\u02beallaf\u0101t,\u201d 328; see also Elad, Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya, 415\u201318.\n101.  Tilman Nagel, \u201cEin fr\u00fcher Bericht \u00fcber den Aufstand von Mu\u1e25ammad b. \u02bfAbdall\u0101h im Jahre 145h,\u201d Der \n\nIslam 46 (1970): 227\u201362, at 236\u201338; see also the thoughts in Elad, Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya, 418.\n102.  For \u02bfAl\u012b\u2019s letter, see Ibn Shabba, Ta\u02ber\u012bkh, 1:139\u201341; for the letters between al-Man\u1e63\u016br and al-Nafs \n\nal-Zakiyya, see al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:207\u201315, with discussion in Nagel, \u201cEin fr\u00fcher Bericht\u201d; Zaman, Religion \nand Politics, 44\u201345; Elad, Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya, 171\u201393; and Tor, \u201cParting of Ways.\u201d \nFor some other documents transmitted by Ab\u016b Ghass\u0101n, see Ibn Shabba, Ta\u02ber\u012bkh, 1:96; and Michael Lecker, \n\u201cThe Preservation of Mu\u1e25ammad\u2019s Letters,\u201d in his People, Tribes and Society in Arabia Around the Time of \nMu\u1e25ammad, no. 10 (Aldershot: Ashgate, 2005), 12, n. 60.\n\n103.  Ibn Shabba, Ta\u02ber\u012bkh, 1:72, 80.\n104.  Ibid., 1:365.", "start_char_idx": 65801, "end_char_idx": 66960, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "29c0f684-6a11-4470-b8c5-681038cf6465": {"__data__": {"id_": "29c0f684-6a11-4470-b8c5-681038cf6465", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "21d6b015-1e7a-43de-9cd9-c32838ee79f5", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "37bc306a23562aec237892ce4e1301d54c2f11a4e462874f5a60090314c84579", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6e5f56f1-2b38-4fa9-8a71-c1486767f2be", "node_type": "1", "metadata": {}, "hash": "b8e546af3296f5835f79f5d372d88670abdaab7895fe0e4fc0fa8bfc773f7027", "class_name": "RelatedNodeInfo"}}, "text": "104.  Ibid., 1:365.\n\n\n\n96  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\npersonal notebooks containing traditions and copies of documents dealing with the history \nof Medina, which were distributed to his students.\n\nThe upshot of all this is that, in general terms at least, we have reason to be relatively \nconfident about the transcription of the inscriptions provided in the Kit\u0101b al-Man\u0101sik, \nat least those that were added in the early Abbasid period. Between Ibn Zab\u0101la, Ya\u1e25y\u0101 \nal-\u02bfAq\u012bq\u012b, the author of the Kit\u0101b al-Man\u0101sik, Ibn Rusta, and perhaps (although this is far \nless certain) Ab\u016b Ghass\u0101n, we have several avenues of relatively early written testimonies \nto them (compiled between the late second/early ninth and early fourth/tenth centuries), \ninvolving figures of different backgrounds and with different scholarly interests. Of course, \nas the notes to the translation below show, there are some differences in the readings of \nsome of the inscriptions offered in the various sources, and sometimes those differences \nare meaningful. This does make it more difficult for us to establish what the actual text of \nthe inscription was, but it does not mean there was no original text. Such discrepancies \ncould easily come down to the nature of the reception of such epigraphic schemes among \nvisitors/readers, a topic that will be taken up again briefly later in this article.\n\nI do not want the arguments of this article to become circular, and since the evidence \nof the protocols for referring to the caliphs in these texts will be picked up later in the \ndiscussion, we should not place too much emphasis on them when verifying the general \naccuracy of the transcribed texts. It can be pointed out, however, that many aspects of the \ntexts given for these inscriptions, and particularly the protocols for referring to caliphs, \nare generally in line with what can be expected on the basis of extant inscriptions from \nthe second/eighth century, as well as of similar protocols on other objects, such as coins.105 \nMany of the relevant inscriptions offer variations on one of two standard phrases: either\n\namara \u02bfabd all\u0101h [ism]   \u201cThe servant of God, [name],\nam\u012br al-mu\u02bemin\u012bn bi-. . .    the commander of the faithful, ordered . . .\u201d\n\nOr, slightly less commonly,\n\nmimm\u0101 amara bihi    \u201c[This is] among that which \n\u02bfabd all\u0101h [ism]     the servant of God, [name],  \nam\u012br al-mu\u02bemin\u012bn . . .   the commander of the faithful, ordered . . .\u201d\n\nIn other texts, other titles are added to the early Abbasid inscriptions, but this is where \nthings get more interesting; I will pick up this discussion later on.\n\n105.  For references to extant inscriptions, see above, nn. 8\u201315. Some early Abbasid coins with similar rules \nfor providing titles and names for a reigning caliph are discussed in Michael L. Bates, \u201cKhur\u0101s\u0101n\u012b Revolutionaries \nand al-Mahd\u012b\u2019s Title,\u201d in Culture and Memory in Medieval Islam: Essays in Honour of Wilferd Madelung, ed. \nFarhad Daftary and Josef W. Meri, 279\u2013317 (London: I. B. Tauris, 2003). For the point that \u02bfabd all\u0101h [ism] \nam\u012br al-mu\u02bemin\u012bn was the standard way of referring to Umayyad caliphs, see Aram Aldo Shahin, \u201cStruggling \nfor Communitas: Arabian Political Thought in the Great Century of Change (ca. 560\u2013ca. 660 aD)\u201d (PhD diss., \nUniversity of Chicago, 2009), 410.", "start_char_idx": 66941, "end_char_idx": 70249, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6e5f56f1-2b38-4fa9-8a71-c1486767f2be": {"__data__": {"id_": "6e5f56f1-2b38-4fa9-8a71-c1486767f2be", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "29c0f684-6a11-4470-b8c5-681038cf6465", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "748f57c601260211f08a2614c8afbe30714574cec8f3f9fd67fb8c6a0e264f7b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "596e4641-87b2-495f-bb58-4813c38bf383", "node_type": "1", "metadata": {}, "hash": "d104b69f4867375abc2ebb9b648c897f529b246f7ab69794c240958a65df4edc", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  97\n\nThe Kit\u0101b al-Man\u0101sik on the Inscriptions in the Prophet\u2019s Mosque\n\nThe following is a translation of the section of the Kit\u0101b al-Man\u0101sik that deals with the \ninscriptions that could be seen in the Prophet\u2019s Mosque.106 This work records texts inscribed \nbetween the caliphates of al-Wal\u012bd b. \u02bfAbd al-Malik and H\u0101r\u016bn al-Rash\u012bd. The notes provide \nreferences to the same texts in other sources. Those that can also be found in the surviving \nsection of Ibn Rusta\u2019s al-A\u02bfl\u0101q al-naf\u012bsa have been the basis for almost all existing discussions \nto date. The one other source that provides almost (but not quite) as complete an account \nof these inscriptions as the Kit\u0101b al-Man\u0101sik\u2019s is al-F\u012br\u016bz\u0101b\u0101d\u012b\u2019s al-Magh\u0101nim al-mu\u1e6d\u0101ba f\u012b \nma\u02bf\u0101lim \u1e6c\u0101ba. Although some use will be made of the latter work in this article, it is the \nKit\u0101b al-Man\u0101sik\u2019s account around which my discussion will center.\n\nTranslation: Kit\u0101b al-Man\u0101sik \n\n[p. 385] This is an account of the inscriptions (al-kit\u0101b)  \nthat run around the mosque\n\nYa\u1e25y\u0101 b. \u1e24asan b. Ja\u02bffar Ab\u016b al-\u1e24usayn al-\u02bfAlaw\u012b107 \u2014 H\u0101r\u016bn b. M\u016bs\u0101108 \u2014 Mu\u1e25ammad b. \nYa\u1e25y\u0101109 \u2014 \u1e24usayn b. Mu\u1e63\u02bfab:110\n\n\u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz had the texts (kutub) inscribed in the mosque, and [he is] the one \nwho inscribed the text (kit\u0101b) that is along the qibla [wall] of the Prophet\u2019s (\u1e63) Mosque; \nit starts with the whole of Umm al-Qur\u02be\u0101n, and then \u201cBy the sun and its brightness in \nthe forenoon,\u201d down to finishing with \u201cSay, \u2018I seek refuge with the Lord of men.\u2019\u201d111  \nIt runs from opposite you to the right when you enter the mosque from the entrance \nnext to D\u0101r Marw\u0101n along to B\u0101b \u02bfAl\u012b.112\n\n106.  Kit\u0101b al-Man\u0101sik, 385\u201395. The page numbers from al-J\u0101sir\u2019s edition are given in square brackets in the \ntranslation. I have numbered the inscriptions for ease of cross-referencing.\n\n107.  This is Ya\u1e25y\u0101 al-\u02bfAq\u012bq\u012b, discussed above.\n108.  H\u0101r\u016bn b. M\u016bs\u0101 b. Ab\u012b \u02bf Alqama al-Farw\u012b al-Mad\u012bn\u012b (d. in 252/866\u201367 or 253/867), a student of Ab\u016b Ghass\u0101n \n\nand a teacher of Ya\u1e25y\u0101 al-\u02bfAq\u012bq\u012b; see al-Mizz\u012b, Tahdh\u012bb al-Kam\u0101l, 26:637; 30:113\u201315.\n109.  This is almost certainly Ab\u016b Ghass\u0101n Mu\u1e25ammad b. Ya\u1e25y\u0101 al-Kin\u0101n\u012b, discussed above.\n110.  He is listed by al-Mizz\u012b among those from whom Ibn Zab\u0101la narrated (Tahdh\u012bb al-Kam\u0101l, 25:62), although \n\nnot among Ab\u016b Ghass\u0101n\u2019s teachers. Ibn Zab\u0101la and Ab\u016b Ghass\u0101n, however, belonged to the same generation of \nMedinan scholars, and many topics discussed on the authority of both are very similar, so it makes sense that \nthey shared many sources.\n\n111.  I.e., Q 1 and 91\u2013114.", "start_char_idx": 70253, "end_char_idx": 72868, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "596e4641-87b2-495f-bb58-4813c38bf383": {"__data__": {"id_": "596e4641-87b2-495f-bb58-4813c38bf383", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6e5f56f1-2b38-4fa9-8a71-c1486767f2be", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "8b986992b587eac65723c9dbba6623f4495079e3b6433156b085b1dcb28890fd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a6ac7be6-8f87-4a05-b7c0-ae3dc739c96a", "node_type": "1", "metadata": {}, "hash": "78a386cc536a5af3f15606ca78c2c661e8deda3862d8660b6d5cc5879cf0b0c3", "class_name": "RelatedNodeInfo"}}, "text": "111.  I.e., Q 1 and 91\u2013114. All translations of verses from the Qur\u02bean are slightly adapted from those of \nAlan Jones, The Qur\u02be\u0101n (Cambridge: Gibb Memorial Trust, 2007), unless otherwise specified. (I regularly make \nalterations to the capitalization of certain words.)\n\n112.  Al-Mahd\u012b\u2019s mosque seems to have had a large number of entrances, with some twenty-odd regularly \nlisted in the sources; see the overview in al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:5\u201331; and also see below, Fig. 1. It is less \nclear how many there were in the Umayyad period; see Sauvaget, Mosqu\u00e9e omeyyade, 75\u201378. The entrance by \nD\u0101r Marw\u0101n would be that near the southwest corner of the mosque along the western wall, which came to be \nknown as B\u0101b al-Sal\u0101m and does seem to have existed in al-Wal\u012bd\u2019s structure; see al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, \n3:28\u201330; Sauvaget, Mosqu\u00e9e omeyyade, 77. I follow al-Samh\u016bd\u012b (Waf\u0101\u02be al-waf\u0101, 3:7\u20138) in identifying B\u0101b \u02bfAl\u012b as \nthe southernmost entrance along the eastern wall of the mosque, so probably loosely opposite the entrance by \n\n\n\n98  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nHe said: It was inscribed by a mawl\u0101 of \u0100l \u1e24uway\u1e6dib b. \u02bf Abd al-\u02bfUzz\u0101, called Sa\u02bfd \u1e24a\u1e6daba.113\n\nHe said: \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz is the one who put up the lead that runs around the \nmosque and the waterspouts that are made of lead. Only two waterspouts of those put \nup by \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz remain; one is in the place where funeral prayers take \nplace (maw\u1e0di\u02bf al-jan\u0101\u02beiz),114 and the other is over the entrance through which [p. 386] \nthe people from the east (ahl al-mashriq115) enter and which is known as B\u0101b \u02bf\u0100tika. The \nmosque had no merlons (shuraf\u0101t) before those constructed by \u02bfAbd al-W\u0101\u1e25id b. \u02bfAbd \nAll\u0101h al-Na\u1e63r\u012b,116 who was the governor of Medina in the year 104 [722\u201323 CE].\n\nThe \u1e25ar\u016briyya destroyed the inscription that was in the mosque\u2019s courtyard, though \n\u02bfAbd al-Malik b. Mu\u1e25ammad b. \u02bfA\u1e6diyya al-Sa\u02bfd\u012b restored it when he was governor of \nMedina in the year 130 [747\u201348 CE].117 Then D\u0101w\u016bd b. \u02bfAl\u012b destroyed it when he came as \ngovernor for Ab\u016b al-\u02bfAbb\u0101s in the year 132 [749\u201350 CE]. \u1e62\u0101li\u1e25 b. Kays\u0101n118 helped him \nrestore it, but D\u0101w\u016bd passed away before he could complete it; Ziy\u0101d b. \u02bfAbd All\u0101h [sic] \nal-\u1e24\u0101rith\u012b finished it.119 One of the maw\u0101l\u012b of the Medinans, who was called Ibn Ghaz\u0101la, \nwas summoned to him, and he is the one who altered it and completed it.\n\nD\u0101r Marw\u0101n.", "start_char_idx": 72841, "end_char_idx": 75227, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a6ac7be6-8f87-4a05-b7c0-ae3dc739c96a": {"__data__": {"id_": "a6ac7be6-8f87-4a05-b7c0-ae3dc739c96a", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "596e4641-87b2-495f-bb58-4813c38bf383", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "40ed8ec8cd5dab94e6bec1b80be36fb754e6d66b18902a4f9f744192dc846449", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "92e7441f-ee4b-4403-b423-f4b816669c13", "node_type": "1", "metadata": {}, "hash": "46f8bb2ea0f9dbb82301c45860e63fa45b7ea4119821f8909ddc8281ff6a009f", "class_name": "RelatedNodeInfo"}}, "text": "D\u0101r Marw\u0101n. These two entrances thus corresponded roughly to the B\u0101b al-Sal\u0101m and B\u0101b al-Baq\u012b\u02bf as identified \non the plan of the Prophet\u2019s Mosque following the Saudi work of 1949\u201355 in \u02bfAbd All\u0101h al-\u1e24usayn\u012b, al-Khar\u012b\u1e6da \nal-athariyya li-l-Mad\u012bna al-munawwara (Cairo: Majm\u016b\u02bfat Najj\u0101r li-l-Tij\u0101ra wa-l-\u1e6cib\u0101\u02bfa, 2005).\n\n113.  An important and renowned early copyist of the Qur\u02bean. He is the individual also identified as responsible \nfor these inscriptions in Ibn al-Nad\u012bm, Fihrist, 1/i:15\u201316. He was apparently known as \u201cSa\u02bfd \u1e63\u0101\u1e25ib al-ma\u1e63\u0101\u1e25if\u201d; \nsee Ibn Ab\u012b \u1e24\u0101tim, Kit\u0101b al-Jar\u1e25 wa-l-ta\u02bfd\u012bl (Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, 1371\u201373/1952\u201353), 3:550.\n\n114.  This was by B\u0101b \u02bfAl\u012b; see below and al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:8.\n115.  Ibn al-Najj\u0101r (al-Durra al-tham\u012bna, 176) has \u201cpeople from the marketplace\u201d (ahl al-s\u016bq).\n116.  Many other sources have al-Na\u1e0dr\u012b instead, although al-Na\u1e63r\u012b seems to be correct; see al-J\u0101sir\u2019s note in \n\nKit\u0101b al-Man\u0101sik, 386, n. 1. He was governor of Medina and also, seemingly, of Mecca and Taif from 104/722\u201323 \nto 106/724\u201325; see al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:1449\u201352, 1471, 1487.\n\n117.  The \u1e25ar\u016briyya here are the followers of Ab\u016b \u1e24amza al-Mukht\u0101r b. \u02bfAwf, who led an army from South \nArabia that briefly occupied Mecca and Medina in 129\u201330/747; for discussion with further references to their \nactivities in the \u1e24ij\u0101z, see Harry Munt, \u201cCaliphal Imperialism and \u1e24ij\u0101z\u012b Elites in the Second/Eighth Century,\u201d \nal-Mas\u0101q 28, no. 1 (2016): 6\u201321, at 6\u20137, 12\u201313. Ibn Rusta (al-A\u02bfl\u0101q al-naf\u012bsa, 70) gives the date of the inscription\u2019s \nrestoration as 128/745\u201346, but this is clearly a mistake.\n\n118.  A well-known figure closely associated with al-Wal\u012bd\u2019s and \u02bf Umar b. \u02bf Abd al-\u02bfAz\u012bz\u2019s work on the Prophet\u2019s \nMosque; see Munt, Holy City of Medina, 106\u20137. He died in 140/757\u201358; see Ibn Sa\u02bfd, Kit\u0101b al-\u1e6cabaq\u0101t al-kab\u012br, ed. \n\u02bfAl\u012b Mu\u1e25ammad \u02bfUmar (Cairo: Maktabat al-Kh\u0101nj\u012b, 1421/2001), 7:513.\n\n119.  D\u0101w\u016bd b. \u02bfAl\u012b died in 133/750. He is famously associated with having taken other, violent measures \nagainst members of the Umayyad family in the \u1e24ij\u0101z during his brief tenure in the region; see Chase F. Robinson, \n\u201cThe Violence of the Abbasid Revolution,\u201d in Living Islamic History: Studies in Honour of Professor Carole \nHillenbrand, ed. Yasir Suleiman, 226\u201351 (Edinburgh: Edinburgh University Press, 2010), 239. Ziy\u0101d b.", "start_char_idx": 75216, "end_char_idx": 77556, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "92e7441f-ee4b-4403-b423-f4b816669c13": {"__data__": {"id_": "92e7441f-ee4b-4403-b423-f4b816669c13", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a6ac7be6-8f87-4a05-b7c0-ae3dc739c96a", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "51e8cb91f65f31e3addbd68a75f0ab36288ae642c0610108fe515bc1f64929b2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "98392ce6-8c0c-4335-a440-a8cec31ae34e", "node_type": "1", "metadata": {}, "hash": "d164d7c33d507af2e891ba12bb118fdc69869d4c0c713ac44f65654989c0ba11", "class_name": "RelatedNodeInfo"}}, "text": "Ziy\u0101d b. \u02bfUbayd \nAll\u0101h was governor of Medina (and also at times Mecca, Taif, and al-Yam\u0101ma) from 133/750 to 141/758\u201359; see \nal-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:73, 81, 84, 90\u201391, 121, 124, 127, 129, 137\u201338, 161. He apparently oversaw the work that Ab\u016b \nJa\u02bffar al-Man\u1e63\u016br ordered to be undertaken in the Masjid al-\u1e24ar\u0101m in Mecca; see al-Azraq\u012b, Akhb\u0101r Makka wa-m\u0101 \nj\u0101\u02bea f\u012bh\u0101 min al-\u0101th\u0101r, ed. Rushd\u012b al-\u1e62\u0101li\u1e25 Mal\u1e25as (Mecca: al-Ma\u1e6dba\u02bfa al-M\u0101jidiyya, 1352\u201357/1933\u201338), 2:58.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  99\n\nWe have made a copy of what was inscribed along the qibla and what was inscribed \nafter it in its place, letter by letter. When Ibn Ghaz\u0101la had finished, he came to Ziy\u0101d \nb. \u02bfAbd All\u0101h asking him for his pay. Ziy\u0101d said, \u201cIbn Ghaz\u0101la, when you see us act in \naccordance with what has been written, then come and take your pay.\u201d\nAb\u016b al-\u1e24usayn said: This is the inscription that Ibn Ghaz\u0101la wrote and finished:\n\n[\u00a71] In the name of God, the Compassionate, the Merciful. There is no god but God, \nWho is One and has no companion. Mu\u1e25ammad is His servant and His messenger, \nwhom He sent \u201cwith the guidance and the religion of truth, to cause it to prevail \nover all [other] religion, even though the polytheists dislike that.\u201d120 [p. 387] The \nservant of God, \u02bfAbd All\u0101h, the commander of the faithful, has commanded fear of \nGod and obedience to Him as well as action in accordance with the Book of God and \nobedience to it/Him as well as the sunna of His prophet (\u1e63). [The caliph commands] \ndoing right by one\u2019s family, the magnification/veneration of God\u2019s ordinances that \nthe tyrants belittled, and the belittling of the falsehoods that they magnified; [he \ncommands] the revival of the rights that they killed off, and the killing off of the \nenmity and oppression that they revived. [He commands] that God be obeyed and \nthat servants be disobeyed [when necessary] out of obedience to God. Obedience is \nowed to God and to those who obey God; no obedience is due to anyone acting in \ndisobedience to God. We call for the Book of God and the sunna of His prophet (\u1e63) and \nfor justice in governing the affairs of the Muslims, the equitable division of the fay\u02be \namong them, and the appropriate expenditure of the \u201cfifths\u201d that God commanded \n[be distributed] to \u201ckinsmen, orphans, the destitute, [and] travelers.\u201d121\n\nWhen Ibn Ghaz\u0101la had finished, he came to Ziy\u0101d asking for his pay. Ziy\u0101d, who was \nirrationally angry with him, said to him, \u201cIbn Ghaz\u0101la, when you see us act in accordance \nwith what is in it, then come and take your pay.\u201d122\n\nThe inscriptions of al-Mahd\u012b  \n(May God have mercy upon him)\n\nAb\u016b al-\u1e24usayn said: Immediately after this [i.e., the above inscription] is this inscription, \nwhich al-Mahd\u012b had written in the year 162 [778\u201379 CE]:123\n\n120.  Q 9:33.\n121.  Cf. Q 2:177.", "start_char_idx": 77548, "end_char_idx": 80413, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "98392ce6-8c0c-4335-a440-a8cec31ae34e": {"__data__": {"id_": "98392ce6-8c0c-4335-a440-a8cec31ae34e", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "92e7441f-ee4b-4403-b423-f4b816669c13", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "e7de9d0442bda314d6fe4326623c094a4cb8a75bac92cfd5dc4233769ea40841", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "da04afe5-3c0a-43fc-b9ee-eb0838d7202a", "node_type": "1", "metadata": {}, "hash": "184622adc87c568b788a816fede380e5ba1b607bc5fb3bc72087652d2f515a9d", "class_name": "RelatedNodeInfo"}}, "text": "Q 9:33.\n121.  Cf. Q 2:177. For other versions of this story and this inscription, sometimes abbreviated or with a \n\nslightly different text, see Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 70\u201371; Ibn al-Najj\u0101r, al-Durra al-tham\u012bna, 176\u201377 (with a \nvery important variant, discussed further later in this article); al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:436\u201338; \nRCEA, 1:29\u201330 (no. 38). For discussion, see Sauvaget, Mosqu\u00e9e omeyyade, 54\u201356. Ibn Rusta also provides a second \nversion of the inscription, with slightly different wording; see Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 73; RCEA, 1:36\u201338 (no. \n47); Sauvaget, Mosqu\u00e9e omeyyade, 56\u201357.\n\n122.  It is a bit strange that this anecdote is repeated here, with very slightly different wording. Perhaps there \nhas been a change of source?\n\n123.  Given what follows in the inscription, it cannot actually have been written before 165/781\u201382, although \nit refers to the period of building work that began in 162/778\u201379.\n\n\n\n100  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n[\u00a72] The servant of God, al-Mahd\u012b, the commander of the faithful, may God ennoble \nhim and glorify his victory, ordered the expansion and strengthening of the mosque \nof the messenger of God (\u1e63) out of desire for God alone and the last abode\u2014may God \ngrant him the greatest recompense\u2014and to make it more spacious for his family \nand his descendants among all the Muslims who pray there. May God magnify the \nreward of the commander of the faithful for the pious work he intended [p.388] and \nmake great his recompense.124\n\n[\u00a73] In the name of God, the Compassionate, the Merciful. **Then he had the whole \nof Umm al-Qur\u02be\u0101n inscribed.**125 **Inscribed after that was \u201cThe only ones to visit \nGod\u2019s places of worship . . .\u201d, the whole verse.**126 **Then he had written:** The \nexpansion of the mosque of the messenger of God (\u1e63) that the servant of God, al-Mahd\u012b \nMu\u1e25ammad, the commander of the faithful\u2014may God ennoble him\u2014ordered was \nstarted in the year 162 [778\u201379 CE]. It was completed in the year 165 [781\u201382 CE]. The \ncommander of the faithful\u2014may God make him thrive\u2014lavishes praises upon God \nfor permitting him the distinction of (re)constructing the mosque of the messenger \nof God (\u1e63) and making it more spacious. We praise God, the Lord of the Worlds, at \nall times.127\n\nNext to this inscription is another, written during the reign of Ab\u016b al-\u02bfAbb\u0101s, which this \ninscription [i.e., the one given above] reaches. It is:\n\n[\u00a74] The servant of God, \u02bfAbd All\u0101h, the commander of the faithful, ordered that this \nmosque be decorated, that its adornments be put in order (tart\u012bbihi), and that the \nmosque of the messenger of God (\u1e63) be made more spacious in the year 132 [749\u201350 \nCE], desiring God\u2019s pleasure and reward. For with God is \u201cthe reward of both this \nworld and the next. God is Hearing and Observing.\u201d128\n\n124.  See also Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 73\u201374; Ibn al-Najj\u0101r, al-Durra al-tham\u012bna, 179.", "start_char_idx": 80387, "end_char_idx": 83303, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "da04afe5-3c0a-43fc-b9ee-eb0838d7202a": {"__data__": {"id_": "da04afe5-3c0a-43fc-b9ee-eb0838d7202a", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "98392ce6-8c0c-4335-a440-a8cec31ae34e", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "04c808d1ebef688a5cffd3117e7fdf5081c8adf80b917f63e19f54598962ca0a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c4d23d5b-f19b-4280-8511-63cdf9cf9c3d", "node_type": "1", "metadata": {}, "hash": "18d086d1d031570b54096910cc4035fdbeb9e8aad0ef15563f88b3ecc9bc740a", "class_name": "RelatedNodeInfo"}}, "text": "Ibn Rusta presents \nthis text as a continuation of his repeat of the previous inscription (\u00a71) without any intervening words, so some \nhave considered it part of the previous text; see, for example, RCEA, 1:36\u201338 (no. 47). The Kit\u0101b al-Man\u0101sik, \nhowever, clearly supports Sauvaget\u2019s earlier argument (Mosqu\u00e9e omeyyade, 56\u201357) that it was originally a \nseparate text.\n\n125.  I.e., Q 1. The paired asterisks mark text in which the Kit\u0101b al-Man\u0101sik\u2014or its source(s)\u2014is summarizing \nthe content rather than providing it in full transcription.\n\n126.  Q 9:18.\n127.  See also Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 74; Ibn al-Najj\u0101r, al-Durra al-tham\u012bna, 179; RCEA, 1:35\u201336 (no. 46); \n\nSauvaget, Mosqu\u00e9e omeyyade, 58\u201359. Between the preceding text and this one, Ibn Rusta inserted an inscription \ncommemorating work undertaken during al-Mu\u02bfta\u1e0did\u2019s caliphate (r. 279\u2013289/892\u2013902) in 282/895\u201396; see Ibn \nRusta, al-A\u02bfl\u0101q al-naf\u012bsa, 74; RCEA, 2:265 (no. 786); Sauvaget, Mosqu\u00e9e omeyyade, 57\u201358. Both Ibn al-Najj\u0101r and \nthe Kit\u0101b al-Man\u0101sik omit this inscription, which makes sense since it postdates the deaths of their stated or \nlikely sources (discussed above).\n\n128.  A slight rearrangement of the wording of Q 4:134. For alternative versions of the text, see Ibn Rusta, \nal-A\u02bfl\u0101q al-naf\u012bsa, 74 (where the date is given as 162/778\u201379); al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:291. This inscription \nis sometimes discussed as a continuation of the previous one; see RCEA, 1:35\u201336 (no. 46). This text is discussed \nin more detail later in this article.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  101\n\n[p. 389] Ab\u016b [al-]\u1e24usayn said: There is a marker (\u02bfal\u0101ma) of the first mosque of the \nmessenger of God (\u1e63) on the ceiling, crescent moons in gold, next to the interior wall \nopposite the first mosque of the messenger of God (\u1e63). [Another] marker of the mosque \nof the messenger of God (\u1e63), next to the courtyard on the western side, is four arches \nfinished with mosaic, all of them dark green/blue (khu\u1e0dr). The upper parts of the \narches of the mosque of the messenger of God (\u1e63) along the qibla [side] are blocked with \nteak, which is twisted (mu\u1e25arraf).129 There are small openings along the eastern [side] \ntogether with arches blocked with teak. Above them are panels with no openings.130\n\nIn the eastern corner of the inside of the mosque is written:\n\n[\u00a75] In the name of God, the Compassionate, the Merciful. O God! Your servant and \nYour caliph (khal\u012bfataka), \u02bfAbd All\u0101h, (son of)131 the commander of the faithful, \npraises You for permitting him to (re)build this mosque and to adorn it. The servant \nof God, \u02bf Abd All\u0101h, the commander of the faithful, commanded the decoration of this \nmosque, the ordering of its adornments, and making the mosque of the messenger \nof God (\u1e63) more spacious in the year 133 [750\u201351 CE], desiring God\u2019s pleasure, His \nreward, and His generosity. For with God is \u201cthe reward of both this world and the \nnext.", "start_char_idx": 83304, "end_char_idx": 86287, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c4d23d5b-f19b-4280-8511-63cdf9cf9c3d": {"__data__": {"id_": "c4d23d5b-f19b-4280-8511-63cdf9cf9c3d", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "da04afe5-3c0a-43fc-b9ee-eb0838d7202a", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "2a7b5f158a49d9bc9894c7f6d4a4b0bf58cd88e1fe62c90d9c5fee587ce0279b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "12cb6be4-eb2d-48d1-ba01-3920806e2b7b", "node_type": "1", "metadata": {}, "hash": "43519cc4a620443b89341ca111272d9606477673da5d2116ba415211ffd86e02", "class_name": "RelatedNodeInfo"}}, "text": "For with God is \u201cthe reward of both this world and the \nnext. God is Hearing and Observing.\u201d132 There is no god but God, Who is one and has \nno companion. \u201cWe serve only God and we associate nothing with Him.\u201d133 God be \npraised and exalted. Moreover, may God be praised and exalted high above what \nthe unbelievers say.134 There is no power or strength save with God the High, the \nMagnificent.\n\nBetween B\u0101b al-Nab\u012b135 and B\u0101b \u02bfUthm\u0101n136 is inscribed the following on a broad panel \n(\u1e63af\u1e25a) on the interior wall in mosaic, between it and the marble:\n\n[\u00a76] Among what the servant of God, H\u0101r\u016bn, the commander of the faithful\u2014may God \nlengthen his remaining time\u2014ordered to be carried out by Ibr\u0101h\u012bm b. Mu\u1e25ammad,137 \n\n129.  Perhaps this should be read as mujawwaf, \u201chollow\u201d or \u201cconcave,\u201d instead.\n130.  This is quite a confusing passage. An abridged version, which removes the more confusing portions, \n\ncan be found in Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 74. An alternative, likewise less confusing description of the known \nspots that mark sections of the original mosque built by the prophet after his arrival in Medina can be found in \nKit\u0101b al-Man\u0101sik, 360; and al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:54 (followed by detailed further discussion).\n\n131.  The text has a \u201cbn\u201d here, but it is unclear whether it should be there or not. It does not appear in the \nlist of titles in the following sentence.\n\n132.  A slight rearrangement of the wording of Q 4:134.\n133.  Part of Q 3:64.\n134.  Cf. Q 17:43.\n135.  I follow al-Samh\u016bd\u012b (Waf\u0101\u02be al-waf\u0101, 3:7\u20138) in identifying B\u0101b al-Nab\u012b as the second entrance along the \n\neastern wall of the mosque heading north from the qibla wall.\n136.  Also known as B\u0101b Jibr\u012bl; see al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:8\u201312; Sauvaget, Mosqu\u00e9e omeyyade, 76.\n137.  Ibr\u0101h\u012bm b. Mu\u1e25ammad was one of H\u0101r\u016bn al-Rash\u012bd\u2019s governors of Medina, according to al-\u1e6cabar\u012b, \n\nTa\u02ber\u012bkh, 3:739. It is not precisely clear when he served in this position, but al-\u1e6cabar\u012b lists him as the fifth out of \nten governors of Medina during H\u0101r\u016bn\u2019s caliphate.", "start_char_idx": 86226, "end_char_idx": 88262, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "12cb6be4-eb2d-48d1-ba01-3920806e2b7b": {"__data__": {"id_": "12cb6be4-eb2d-48d1-ba01-3920806e2b7b", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c4d23d5b-f19b-4280-8511-63cdf9cf9c3d", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "332cf3618dce1a084b9b3cb426a85600c87fdc79d7149ca4b9dc94259920570d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5b2a548e-a155-45ae-b57f-65ff7f75bf64", "node_type": "1", "metadata": {}, "hash": "dbd84f398d5f798a7406b7de0242bfcf5aa13b8358ee164a9544ebeec9597dee", "class_name": "RelatedNodeInfo"}}, "text": "102  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nmay God make him thrive. It is the work of people from Jerusalem.138\n\nTo the left of the arch of B\u0101b al-Nab\u012b (\u1e63):\n\n[\u00a77] This is where the work carried out by the people of Jerusalem ended.\n\nAlong the qibla [wall] on the outside, at the place where the funeral prayers are held \n(maw\u1e0di\u02bf al-jan\u0101\u02beiz), where the dead are prayed over [p. 390], by B\u0101b \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib \n(may God be pleased with him), is inscribed:139\n\n[\u00a78] In the name of God, the Compassionate, the Merciful. \u201cGod and His angels bless \nthe prophet. O you who believe, bless him and salute him.\u201d140 O God, bless Mu\u1e25ammad \n(\u1e63). The mercy of God and His benedictions.\n\nOver B\u0101b al-Nab\u012b (\u1e63) is inscribed on the outside:\n\n[\u00a79] \u201cIn the creation of the heavens and the earth,\u201d **the whole verse**.141\n\nOver B\u0101b \u02bfUthm\u0101n is inscribed:\n\n[\u00a710a] In the name of God, the Compassionate, the Merciful. \u201cGod and His angels,\u201d \n**the whole verse**.142 O God, bless Mu\u1e25ammad the prophet (\u1e63), make him blameless, \nincrease his standing, ennoble his structure, honor his lodging places/stations, and \nreward him with the best reward You could give to a prophet, as he brought us Your \nmessage and strove to carry out Your command so that he made Your religion clear \nand Your authority was manifest, Your words were finished, and he made lawful \nwhat You had made lawful and forbade what You had forbidden. That did not deviate \nfrom Your oneness;143 You have no companion. May peace be upon the prophet, and \nthe mercy of God, and His benedictions.\n\nTo the right of B\u0101b \u02bfUthm\u0101n is inscribed:\n\n[\u00a710b] The work of the people of Homs.\n\nAnd to its left is inscribed:\n\n[\u00a710c] The work of the people of Homs.\n\n138.  See also Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 74\u201375; RCEA, 1:65\u201366 (no. 83); Sauvaget, Mosqu\u00e9e omeyyade, 67. \nSauvaget assumes, probably correctly, that this inscription commemorates only small restoration work to the \ndecoration on this wall.\n\n139.  For B\u0101b \u02bfAl\u012b, see above, n. 112.\n140.  Q 33:56.\n141.  Q 3:190. Al-Samh\u016bd\u012b (Waf\u0101\u02be al-waf\u0101, 3:8) has this text by B\u0101b \u02bfAl\u012b and not by B\u0101b al-Nab\u012b.\n142.  Q 33:56. \n143.  Al-J\u0101sir was obviously unsure what to make of this in his edition. I read: wa-lam ya\u02bful dh\u0101lika wa\u1e25daka.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  103\n\nOn the outside of B\u0101b \u02bfUthm\u0101n is inscribed:\n\n[\u00a710d] In the name of God, the Compassionate, the Merciful. \u201cA messenger has come \nto you from among yourselves,\u201d **to the end of the s\u016bra**.144\n\nOn the inside of the entrance facing (B\u0101b)145 D\u0101r Ray\u1e6da is inscribed:\n\n[\u00a711a] In the name of God, the Compassionate, the Merciful. \u201cGod, there is no god \nbut Him, the Living, the Eternal,\u201d **up to** \u201cHearing and Knowing.\u201d146\n\nOn the outside of the entrance facing D\u0101r Ray\u1e6da:\n\n[\u00a711b] In the name of God, the Compassionate, the Merciful.", "start_char_idx": 88266, "end_char_idx": 91120, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5b2a548e-a155-45ae-b57f-65ff7f75bf64": {"__data__": {"id_": "5b2a548e-a155-45ae-b57f-65ff7f75bf64", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "12cb6be4-eb2d-48d1-ba01-3920806e2b7b", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "59faccc536e401ffacd153f08e831c59b2eb9785313a5e64602bc9cfdc0ce061", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "47d9823f-18dc-44a2-b46f-5d93f8a75bd0", "node_type": "1", "metadata": {}, "hash": "36729b7aa1a4318ff3349d78d3f6ec6203cd1dc82ea67981e54e6cd62e73bafe", "class_name": "RelatedNodeInfo"}}, "text": "\u201cThe only ones to visit \nGod\u2019s places of worship,\u201d **the whole verse**.147\n\nOn the inside of the entrance facing (B\u0101b)148 Asm\u0101\u02be bt. al-\u1e24asan [sic] is inscribed:\n\n[\u00a712a] In the name of God, the Compassionate, the Merciful. \u201cO man, fear your Lord, \nand be afraid of a day,\u201d **to the end of the s\u016bra**.149\n\n[p. 391] On it [the same entrance] on the outside is inscribed:\n\n[\u00a712b] In the name of God, the Compassionate, the Merciful. \u201cO you who believe, fear \nGod and speak straight speech.\u201d150\n\nOn the inside of the entrance opposite D\u0101r Kh\u0101lid151 is inscribed: \n\n144.  I.e., Q 9:128\u201329; see also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:426; al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:12.\n145.  This second \u201cb\u0101b\u201d is clearly written in the edition, but the text would make more sense without it. The \n\ntext should here be describing B\u0101b D\u0101r Ray\u1e6da, which, according to al-Samh\u016bd\u012b (for example, Waf\u0101\u02be al-waf\u0101, 3:8), \nis the next entrance along the eastern wall after B\u0101b \u02bfUthm\u0101n. The Ray\u1e6da in question was the daughter of Ab\u016b \nal-\u02bfAbb\u0101s al-Saff\u0101\u1e25 and B\u0101b Ray\u1e6da/B\u0101b D\u0101r Ray\u1e6da is also known as B\u0101b al-Nis\u0101\u02be; see al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, \n3:12\u201313; Sauvaget, Mosqu\u00e9e omeyyade, 76.\n\n146.  Q 2:255\u201356. Q 2:255 is, of course, the famous Throne Verse, which al-Samh\u016bd\u012b (Waf\u0101\u02be al-waf\u0101, 3:13) also \nnoted was inscribed on this entrance (though he has it on the outside) on a mosaic panel before it was destroyed \nin the second major fire. According to al-F\u012br\u016bz\u0101b\u0101d\u012b (al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:426), the verse was inscribed on \nthe outside of this entrance. Two other later Medinan local historians, al-Ma\u1e6dar\u012b (d. 741/1340) and al-Marj\u0101n\u012b \n(d. after 770/1368\u201369), both also mention that the verse was inscribed on a mosaic panel over the outside of this \nentrance: see al-Ma\u1e6dar\u012b, al-Ta\u02bfr\u012bf bim\u0101 ansat al-hujra min ma\u02bf\u0101lim d\u0101r al-hijra, ed. Sa\u02bf\u012bd \u02bfAbd al-Fatt\u0101\u1e25 (Riyadh: \nMaktabat Niz\u0101r Mu\u1e63\u1e6daf\u0101 al-B\u0101z, 1417/1997), 89; and al-Marj\u0101n\u012b, Bahjat al-nuf\u016bs, 1:545.\n\n147.  Q 9:18. This verse is also included in another inscription cited above (\u00a73). According to al-F\u012br\u016bz\u0101b\u0101d\u012b \n(al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:426), it was inscribed on the inside of this entrance.\n\n148.  This seems to be a mistake and should read \u201cd\u0101r,\u201d since the entrance opposite D\u0101r Asm\u0101\u02be is the next \nentrance after B\u0101b Ray\u1e6da as discussed in al-Samh\u016bd\u012b\u2019s survey of the entrances (see Waf\u0101\u02be al-waf\u0101, 3:13\u201314), still \nalong the eastern wall. According to him, the Asm\u0101\u02be in question is Asm\u0101\u02be bt. al-\u1e24usayn b. \u02bfAbd All\u0101h b.", "start_char_idx": 91121, "end_char_idx": 93567, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "47d9823f-18dc-44a2-b46f-5d93f8a75bd0": {"__data__": {"id_": "47d9823f-18dc-44a2-b46f-5d93f8a75bd0", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5b2a548e-a155-45ae-b57f-65ff7f75bf64", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "0c69ae69d552f9e0d2e9456a8f00f3b9ff8827636831ff0ea6f6378d4c0ec87b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5d18fa2a-ddbb-454b-a283-5c026bbbc824", "node_type": "1", "metadata": {}, "hash": "0b75f5b790ef743d67aad4de2734b261bb1a75f6dea832aa23beac416727ddeb", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd All\u0101h b. \u02bfUbayd \nAll\u0101h b. al-\u02bfAbb\u0101s b. \u02bfAbd al-Mu\u1e6d\u1e6dalib.\n\n149.  I.e., Q 31:33\u201334; see also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:427.\n150.  Q 33:70; see also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:427.\n151.  On this entrance, opposite D\u0101r Kh\u0101lid b. al-Wal\u012bd, still in the eastern wall of the mosque, see al-Samh\u016bd\u012b,", "start_char_idx": 93554, "end_char_idx": 93877, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5d18fa2a-ddbb-454b-a283-5c026bbbc824": {"__data__": {"id_": "5d18fa2a-ddbb-454b-a283-5c026bbbc824", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "47d9823f-18dc-44a2-b46f-5d93f8a75bd0", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c752a7f8e62ef7bdb4c23f21eae055c30ca9192d718083cd488e5cf2ad3b8f06", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7016690e-f60d-4964-b93f-765921a39edf", "node_type": "1", "metadata": {}, "hash": "b4399ca4c92c4cc9867daa83ee4e2ba9d79f08b381cd9ffc936289946567da8a", "class_name": "RelatedNodeInfo"}}, "text": "104  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n[\u00a713a] In the name of God, the Compassionate, the Merciful. \u201cYour God is One God,\u201d \n**the two verses**.152\n\nImmediately following it is:\n\n[\u00a713b] \u201cWhen My servants question you about Me . . . ,\u201d **the verse**.153\n\nOn the outside of it [the same entrance] is inscribed:\n\n[\u00a713c] \u201cThey say, \u2018Praise belongs to God, Who has removed grief from us,\u2019\u201d  \n**the verse**.154\n\nOn the border (\u1e25\u0101f)155 of the entrance, on the inside, is inscribed: \n\n[\u00a713d] O God, bless156 Mu\u1e25ammad the prophet (\u1e63). [This is] among [the things] that \nal-Mahd\u012b Mu\u1e25ammad, the commander of the faithful, commanded and is among \nwhat the Basrans carried out in the year 162 [778\u201379 CE].157\n\nIt is the place where al-Mahd\u012b\u2019s enlargement of the mosque began.158\n\nOn the inside of the entrance facing Zuq\u0101q al-Man\u0101\u1e63i\u02bf159 is inscribed:\n\n[\u00a714a] In the name of God, the Compassionate, the Merciful. \u201cYour Lord is God Who \ncreated the heavens and the earth,\u201d **the two verses**.160\n\nAnd on the outside of it is inscribed:\n\n[\u00a714b] In the name of God, the Compassionate, the Merciful. \u201cRivalry in worldly gain \nhas distracted you,\u201d **to the end of the s\u016bra**.161\n\nWaf\u0101\u02be al-waf\u0101, 3:14.\n152.  This could be Q 2:163\u201364 or Q 16:22\u201323. It is probably the former, since Q 2:163 begins with a w\u0101w, \n\nwhich this inscription apparently included. That this text was inscribed here is also noted by al-F\u012br\u016bz\u0101b\u0101d\u012b, \nal-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:428 (the editor of this text suggests that the verses cited were Q 2:163\u201364).\n\n153.  Q 2:186; see also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:428.\n154.  Q 35:34; see also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:428.\n155.  Al-Samh\u016bd\u012b (Waf\u0101\u02be al-waf\u0101, 3:14) reads \u201clintel\u201d (nij\u0101f), which may make more sense.\n156.  Reading \u1e63alli instead of \u1e63all\u0101.\n157.  See also al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:14.\n158.  I have assumed that this is a comment by the Kit\u0101b al-Man\u0101sik\u2019s author (or his source), rather than part \n\nof the text of inscription \u00a713d.\n159.  For this entrance, still in the eastern wall, see al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:14\u201315.\n160.  This could be either Q 7:54\u201355 or Q 10:3\u20134. Given the general tenor of the Qur\u02beanic verses used in \n\nUmayyad and early Abbasid mosques, the latter is perhaps more likely. That this text was inscribed here is \nalso noted by al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:428 (this text\u2019s editor suggests that the inscription is Q \n7:54\u201355).\n\n161.  Q 102; see also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:428.", "start_char_idx": 93882, "end_char_idx": 96353, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7016690e-f60d-4964-b93f-765921a39edf": {"__data__": {"id_": "7016690e-f60d-4964-b93f-765921a39edf", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5d18fa2a-ddbb-454b-a283-5c026bbbc824", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "585b6a25af1791acf30f0b7528bda2ae8e31073e537a7a7be20fbb080dd3a7ed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8200aea4-d0d4-4dab-ae0a-07281ca3dce4", "node_type": "1", "metadata": {}, "hash": "36a608e3ea7f940c9a4cbaadadd704c6968f9832736db4418f55c7f86f4649ff", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  105\n\nOn the inside of the entrance next to al-\u1e62aw\u0101f\u012b is inscribed:162\n\n[\u00a715a] In the name of God, the Compassionate, the Merciful. **From the start of \n\u0100l \u02bfImr\u0101n down to** \u201cas He wishes. There is no god but Him, the Mighty and the \nWise.\u201d163 O God, bless Mu\u1e25ammad, Your servant and Your prophet.164\n\nAnd on the outside of it is inscribed:\n\n[\u00a715b] In the name of God, the Compassionate, the Merciful. \u201cThere will be a blast on \nthe trumpet, and all who are in the heavens and all who are on earth will swoon,\u201d \n**the two verses**.165\n\nAt the back of the mosque in the direction of Syria on the inside of the first entrance \nis inscribed:166\n\n[\u00a716a] In the name of God, the Compassionate, the Merciful. \u201cThose who repent and \nact righteously turn to God in repentance,\u201d **to the end of the s\u016bra**.167\n\nAnd on the outside is inscribed:\n\n[\u00a716b] \u201cGod. There is no god but Him. He will indeed gather you to the Day of \nResurrection,\u201d **the verse**.168 O God, bless Mu\u1e25ammad, Your servant and Your \nmessenger, imam of the God-fearers and seal of the prophets.169\n\nOn the inside of the second entrance is inscribed:\n\n[\u00a717a] In the name of God, the Compassionate, the Merciful. \u201cIn houses [p. 392] that \nGod has allowed to be raised,\u201d **to the end of the three verses**.170\n\nAnd inscribed on the outside:\n\n[\u00a717b] In the name of God, the Compassionate, the Merciful. O God, bless Mu\u1e25ammad, \nYour servant and Your messenger, and reward him with the best reward You grant \nto the prophets and the best of what you give to the messengers. The servant of God,  \n \n \n\n162.  On this entrance, apparently the northernmost along the eastern wall, see al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, \n3:15\u201316. Al-\u1e62aw\u0101f\u012b were also known as Aby\u0101t Quh\u1e6dum; see Ibn Shabba, Ta\u02ber\u012bkh, 1:158; al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, \n3:59.\n\n163.  I.e., Q 3:1\u20136.\n164.  See also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:429.\n165.  I.e., Q 39:68\u201369; see also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:429.\n166.  We have now moved on to the northern wall of the mosque.\n167.  I.e., Q 25:71\u201377; see also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:429.\n168.  Q 4:87.\n169.  See also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:429.\n170.  I.e., Q 24:36\u201338; see also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:429.\n\n\n\n106  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nal-Mahd\u012b Mu\u1e25ammad, the commander of the faithful, ordered work to build this \nmosque and make it more spacious.171\n\nOn the inside of the third entrance is inscribed:\n\n[\u00a718a] In the name of God, the Compassionate, the Merciful.", "start_char_idx": 96357, "end_char_idx": 98967, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8200aea4-d0d4-4dab-ae0a-07281ca3dce4": {"__data__": {"id_": "8200aea4-d0d4-4dab-ae0a-07281ca3dce4", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7016690e-f60d-4964-b93f-765921a39edf", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "b9ff4bbc0819234eccaad4efddb099985a2b5d329a7be5824379d8d93ede138b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c39bc81b-59b0-4310-8840-9d2c3faa7dbe", "node_type": "1", "metadata": {}, "hash": "e41d9526a41c7132fc483ccf6a3310a686e25b64d17e5d6d25b282da783d026f", "class_name": "RelatedNodeInfo"}}, "text": "\u201cProsperous are the \nbelievers,\u201d **down to** \u201cThose are the inheritors.\u201d172\n\nAnd inscribed on the outside:\n\n[\u00a718b] There is no god but God. He is the Living, Who cannot die. May God be praised \nand exalted high above what they associate with Him.173 It is He \u201cWho has not taken \nto Himself a son.\u201d174 \u201cHe is the High and the Great.\u201d175\n\nOn the inside of the fourth entrance176 is inscribed:\n\n[\u00a719a] In the name of God, the Compassionate, the Merciful. \u201cThe companions of \nthe Garden and the companions of the Fire are not equal. The companions of the \nGarden are the winners,\u201d **down to** \u201cHigh above what they associate [with Him]\u201d \n(wa-ta\u02bf\u0101l\u0101 \u02bfamm\u0101 yushrik\u016bn).177\n\nAnd inscribed on the outside:\n\n[\u00a719b] God is the Mighty and the Wise.178 He has permitted, with His grace and \ndistinction, the servant of God and His caliph (khal\u012bfatihi) al-Mahd\u012b Mu\u1e25ammad, \nthe commander of the faithful, to enlarge the mosque of the messenger of God (\u1e63), \nto make it more spacious, and to adorn it. May God magnify his reward, perfect for \nhim His grace, let him enjoy His generosity, and glorify his victory.179\n\n171.  See also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:429, albeit with a slight variant: \u201cThe servant of God, \nal-Mahd\u012b Mu\u1e25ammad, the commander of the faithful, ordered work to adorn this mosque and make it more \nspacious.\u201d\n\n172.  I.e., Q 23:1\u201310; see also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:430.\n173.  This passage recalls many verses of the Qur\u02bean, but see in particular Q 17:43, also alluded to in an earlier \n\ninscription (\u00a75).\n174.  Cf. Q 17:111 and 25:2 (the inscription is slightly closer in language to the former).\n175.  See Q 22:62, 31:30, 34:23 and 40:12. That this text was inscribed here is also noted by al-F\u012br\u016bz\u0101b\u0101d\u012b, \n\nal-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:430, with a slight variant: \u201cHe is the Living Who has not taken to Himself a son . . .\u201d\n176.  Al-Samh\u016bd\u012b mentions four entrances along the northern wall of the mosque; see his Waf\u0101\u02be al-waf\u0101, \n\n3:16\u201317.\n177.  This presumably refers to Q 59:20\u201323, but in the \u02bfUthmanic text, the end of Q 59:23 reads \u201csub\u1e25\u0101n All\u0101h \n\n\u02bfamm\u0101 yushrik\u016bn.\u201d I assume that the text here contains a mistake that has crept in at some stage; its wording \ndoes not appear among the variants recorded by Arthur Jeffery in his Materials for the History of the Text of \nthe Qur\u02be\u0101n: The Old Codices (Leiden: Brill, 1937). The wording does appear in several other Qur\u02beanic verses. \nThat this text was inscribed here is also noted by al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:430 (where the more \n\u201cstandard\u201d Qur\u02beanic text for the final verse\u2019s ending is given).\n\n178.  These two epithets appear together on twenty-nine occasions in the Qur\u02bean, including Q 62:3.\n179.  See also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:430, with a very minor variant: \u201cHis servant and His", "start_char_idx": 98968, "end_char_idx": 101764, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c39bc81b-59b0-4310-8840-9d2c3faa7dbe": {"__data__": {"id_": "c39bc81b-59b0-4310-8840-9d2c3faa7dbe", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8200aea4-d0d4-4dab-ae0a-07281ca3dce4", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "4ad418abc76aee5063d5c73c8851cfd117665dca811a8a4f4823947a195d87de", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "964d4b50-a6a1-4d6d-a9aa-2808f2bb0056", "node_type": "1", "metadata": {}, "hash": "823bde38b6194081b5711b24f3c5d6fbc00e951d1aec1593cc37d9a688057ad1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  107\n\nOn the inside of the last of the entrances to the mosque along the western side,  \nnear D\u0101r Mun\u012bra,180 is inscribed:\n\n[\u00a720a] In the name of God, the Compassionate, the Merciful. \u201cIn the creation of the \nheavens and the earth,\u201d **down to** \u201cYou will not break the tryst.\u201d181\n\nAnd on the lintel of the entrance, on the inside of the arch, is inscribed:\n\n[\u00a720b] O God, bless Mu\u1e25ammad, Your servant and Your messenger. [This is] among \nwhat the servant of God, al-Mahd\u012b Mu\u1e25ammad, the commander of the faithful, \nordered. It is the work of the people of Basra.182\n\nBetween there and the next entrance there is a manjan\u012bq,183 used when necessary to \nsweep the roof of the mosque;184 there is another manjan\u012bq to the east of the maq\u1e63\u016bra. \nOn the outside of this is inscribed:\n\n[\u00a721] \u201cThe smiter,\u201d **until the end**.185\n\n[p. 393] On the inside of the entrance that is also opposite D\u0101r Mun\u012bra186 is inscribed:\n\n[\u00a722a] In the name of God, the Compassionate, the Merciful. \u201cMu\u1e25ammad is the \nmessenger of God,\u201d **to the end of the s\u016bra**.187\n\nAnd on its outside is inscribed:\n\n[\u00a722b] \u201cO my servants, who have been prodigal against yourselves.\u201d188\n\ncaliph\u201d instead of \u201cthe servant of God and His caliph.\u201d\n180.  This is the first of the entrances along the western wall, starting from the north, discussed in al-Samh\u016bd\u012b, \n\nWaf\u0101\u02be al-waf\u0101, 3:17\u201318. Al-Samh\u016bd\u012b notes that the Mun\u012bra in question was a mawl\u0101 of Umm M\u016bs\u0101; Ibn Shabba \n(Ta\u02ber\u012bkh, 1:144) has Mun\u012bra as a mawl\u0101 of the commander of the faithful. Presumably, therefore, she was a mawl\u0101 \nof al-Khayzur\u0101n, the mother of M\u016bs\u0101 al-H\u0101d\u012b, who along with one of her slaves, called Mu\u02benisa, was responsible \nfor some work on the Prophet\u2019s tomb enclosure in 170/787; see Munt, Holy City of Medina, 117.\n\n181.  I.e., Q 3:190\u201394; see also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:430.\n182.  See also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:430 (although he leaves out the caliph\u2019s name \n\nMu\u1e25ammad). He also notes more specifically that it could be found \u201con the lintel of the entrance, inside, below/\naside from (d\u016bn) the arch.\u201d\n\n183.  This word usually refers to a device for flinging stones, such as an onager or a mangonel, but here it \npresumably refers to some form of scaffolding or crane.\n\n184.  The existence of this manjan\u012bq used for sweeping the roof is noted also by al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim \nal-mu\u1e6d\u0101ba, 1:430, although he does not discuss the text inscribed on it.\n\n185.  I.e., Q 101.\n186.  Al-Samh\u016bd\u012b, following Ibn Zab\u0101la and Ya\u1e25y\u0101 (so perhaps on the basis of this same passage), notes that \n\nthere was a second entrance along the west wall opposite D\u0101r Mun\u012bra; see his Waf\u0101\u02be al-waf\u0101, 3:18.\n187.  Q 48:29.\n188.  Part of Q 39:53.", "start_char_idx": 101769, "end_char_idx": 104547, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "964d4b50-a6a1-4d6d-a9aa-2808f2bb0056": {"__data__": {"id_": "964d4b50-a6a1-4d6d-a9aa-2808f2bb0056", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c39bc81b-59b0-4310-8840-9d2c3faa7dbe", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "77d21741c4f439cf6b8c7b32a6a0c89d4721ac0ba747ad378084c6d3305e7f54", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9dd2257e-3485-4217-80be-5d8c8c5632ef", "node_type": "1", "metadata": {}, "hash": "f1a3a027d25f9b4726508d60b04ee017b96c4ccf4200e7fd14ef4e5a6bda84ef", "class_name": "RelatedNodeInfo"}}, "text": "Q 48:29.\n188.  Part of Q 39:53. The Kit\u0101b al-Man\u0101sik does not mention in this instance that the whole verse was \n\ninscribed, but perhaps this is an accidental omission. It would certainly make more sense with the rest of the \nverse.\n\n\n\n108  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nOn the inside of the entrance facing D\u0101r Nu\u1e63ayr189 is inscribed:\n\n[\u00a723a] In the name of God, the Compassionate, the Merciful. \u201cHe will say,  \n\u2018How long have you remained on earth, by number of years?,\u2019\u201d **down to the end of \nthe s\u016bra**.190 O God, bless Mu\u1e25ammad, Your servant and Your prophet.191\n\nAnd inscribed on the outside:\n\n[\u00a723b] \u201cPraise belongs to God, Who has been true to us in His promise,\u201d **the two \nverses**.192\n\nOn the inside of the entrance opposite D\u0101r Ja\u02bffar b. Ya\u1e25y\u0101193 is:\n\n[\u00a724a] In the name of God, the Compassionate, the Merciful. \u201cPraise belongs to God, \nWho has not taken to Himself a son,\u201d **the verse**.194 O God, bless Mu\u1e25ammad, Your \nservant and Your messenger, in the best way You have blessed any of Your prophets \nor Your messengers. O God, send him to the blessed station that You promised him \nso the ancients and those who followed them can emulate him there, just as he \ndelivered Your message, advised Your servants, and recited Your verses.195\n\nOn the arch underneath this is inscribed:\n\n[\u00a724b] In the name of God, the Compassionate, the Merciful. \u201cYour Lord [is God] Who,\u201d \n**down to** \u201cLord of all beings.\u201d196 May the blessings of God be upon Mu\u1e25ammad, \nand greetings, the mercy of God, and His benedictions.197\n\nInscribed on its outside is:\n\n[\u00a724c] In the name of God, the Compassionate, the Merciful. \u201cHave we not expanded \nfor you your breast,\u201d **down to the end**.198\n\n189.  For this entrance, see al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:18. Nu\u1e63ayr was a mawl\u0101 of al-Mahd\u012b and in charge of \nthe prayer ground to the west of the Prophet\u2019s Mosque (\u1e63\u0101\u1e25ib al-mu\u1e63all\u0101).\n\n190.  I.e., Q 23:112\u201318.\n191.  See also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:430\u201331.\n192.  I.e., Q 39:74\u201375; see also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:431.\n193.  For this entrance, see al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:18\u201319. The onetime owner of the d\u0101r is Ja\u02bffar b. \n\nYa\u1e25y\u0101 b. Kh\u0101lid b. Barmak.\n194.  Q 17:111.\n195.  See also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:431.\n196.  Q 7:54. In the text of the Kit\u0101b al-Man\u0101sik, the word \u201cAll\u0101h\u201d is missing from the opening text of this \n\ns\u016bra: inna rabbakum All\u0101h alladh\u012b . . . The omission of All\u0101h does not appear as a variant among those noted by \nJeffery in his Materials, and I assume it is a copyist\u2019s mistake or a typographical error in the edition.\n\n197.  See also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:431 (although he omits the basmallah).\n198.  I.e., Q 94.", "start_char_idx": 104516, "end_char_idx": 107219, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9dd2257e-3485-4217-80be-5d8c8c5632ef": {"__data__": {"id_": "9dd2257e-3485-4217-80be-5d8c8c5632ef", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "964d4b50-a6a1-4d6d-a9aa-2808f2bb0056", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "fc1ba2f8a19894925e5d18b010e721cda8d8f2a3e80db4dff1e2c1d454caeb2d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "09740cb0-04a5-447f-9b93-7303d3ff6f38", "node_type": "1", "metadata": {}, "hash": "1ca5efd1066de8293482d5cf684b9aeb364fd8fd08fb720c6bf444ab675f65cd", "class_name": "RelatedNodeInfo"}}, "text": "198.  I.e., Q 94. The text of the Kit\u0101b al-Man\u0101sik here has \u201ca-lam tashra\u1e25 laka \u1e63adraka,\u201d instead of the more \n\n\u201cstandard\u201d nashra\u1e25. Here, too, I assume the wording to be a typographical or copying error, since this variant \nmakes little sense and does not appear among the variants noted by Jeffery in his Materials. That this text (with \nthe \u201cstandard\u201d nashra\u1e25) was inscribed here is also noted by al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:431. The \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  109\n\nOn the inside of B\u0101b \u02bf\u0100tika199 is inscribed:\n\n[\u00a725a] In the name of God, the Compassionate, the Merciful. \u201cThe messenger \nbelieves,\u201d **to the end of the s\u016bra**.200\n\nThe inscription (kit\u0101b) on the arch201 comes to an end [with]:\n\n[\u00a725b] In the name of God, the Compassionate, the Merciful. \u201cA messenger has come \nto you [p. 394] from among yourselves,\u201d **the two verses**.202 \u201cSay, \u2018He is God, One,\u2019\u201d \n**to the end**.203 May God bless Mu\u1e25ammad the prophet and may greetings, the \nmercy of God, and His benedictions be upon him.204\n\nInscribed outside it is:\n\n[\u00a725c] In the name of God, the Compassionate, the Merciful. \u201cGod enjoins justice, \ndoing good and giving to kinsfolk,\u201d **the verse**.205 The servant of God, \u02bfAbd All\u0101h, \nthe commander of the faithful, ordered building work in this mosque.206\n\nOn B\u0101b Ziy\u0101d207 there is a teak plaque nailed up and inscribed on the outside of the \nmosque and another inscription (kit\u0101b) on the inside:208\n\n[\u00a726] In the name of God, the Compassionate, the Merciful. \u201cGod. There is no god \nbut Him,\u201d **the verse**.209 Mu\u1e25ammad is the messenger of God, whom He sent  \n\neditor of al-F\u012br\u016bz\u0101b\u0101d\u012b\u2019s text assumes the inscription contained only Q 94:1, but the Kit\u0101b al-Man\u0101sik makes it \nclear the whole s\u016bra is meant.\n\n199.  \u02bf\u0100tika bt. \u02bfAbd All\u0101h b. Yaz\u012bd b. Mu\u02bf\u0101wiya. For this entrance, see al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:19\u201321; \nSauvaget, Mosqu\u00e9e omeyyade, 76\u201377. The entrance has also been known as B\u0101b al-S\u016bq and B\u0101b al-Ra\u1e25ma and is \nsupposedly one of the entrances given to the mosque in the original building of the prophet himself (although \nal-Samh\u016bd\u012b offers an interesting investigation of this claim).\n\n200.  I.e., Q 2:285\u201386; see also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:431.\n201.  Al-F\u012br\u016bz\u0101b\u0101d\u012b simply places this inscription \u201cbeneath it [the entrance or the previous text] on the arch\u201d; \n\nsee his al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:431\u201332.\n202.  I.e., Q 9:128\u201329.\n203.  I.e., Q 112.\n204.  See also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:431\u201332.\n205.  Q 16:90.\n206.  See also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:432.\n207.", "start_char_idx": 107202, "end_char_idx": 109819, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "09740cb0-04a5-447f-9b93-7303d3ff6f38": {"__data__": {"id_": "09740cb0-04a5-447f-9b93-7303d3ff6f38", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9dd2257e-3485-4217-80be-5d8c8c5632ef", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c911554b886545cf3ed6cb8312d870c6f2449248ea70256731e059bac18278bf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c6d2a839-05f9-4acd-9064-a6348c08a045", "node_type": "1", "metadata": {}, "hash": "b9fa9e83e1501c73a27a42b4157718ae92fd68d6ce0087180b2de4e125b7b6f4", "class_name": "RelatedNodeInfo"}}, "text": "207.  This entrance is named after the aforementioned early Abbasid governor of Medina, Ziy\u0101d b. \u02bfUbayd \n\nAll\u0101h. For a discussion of this entrance, see al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:21\u201327.\n208.  It is unclear whether this inscription is found on one side of this entrance, runs between the two sides, \n\nor is repeated once on each side. Al-Samh\u016bd\u012b notes only (Waf\u0101\u02be al-waf\u0101, 3:23), citing Ibn Zab\u0101la and Ya\u1e25y\u0101, that \nit was inscribed on the outside, and al-F\u012br\u016bz\u0101b\u0101d\u012b (al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:432) reports the same. It is quite a \nlengthy text, especially if it does include the Throne Verse, so perhaps it started on the outside of the entrance \nand was continued on the inside.\n\n209.  There are several verses this could refer to, but the obvious candidate is the Throne Verse, Q 2:255, \nalso used elsewhere in the mosque (\u00a711a). Al-F\u012br\u016bz\u0101b\u0101d\u012b\u2019s text of this inscription mentions explicitly that it was \nindeed the Throne Verse; see his al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:432\u201333.\n\n\n\n110  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n\u201cwith the guidance and the religion of truth.\u201d210 The servant of God, \u02bfAbd All\u0101h,211 \nthe commander of the faithful, may God ennoble him, ordered building work on the \nmosque of the messenger of God (\u1e63) and the construction of this courtyard, to make \nthe mosque of the messenger of God (\u1e63) more spacious and for those Muslims who \ncome to it, in the year 151 [768\u201369 CE], out of desire for God alone and the last abode. \nThe commander of the faithful, may God ennoble him, is the most worthy of men to \noversee that because of his close kinship to the messenger of God (\u1e63) and because of \nhis caliphate (khil\u0101fatihi) with which he/He distinguished him.212 May God magnify \nthe reward of the commander of the faithful and make great his recompense.213\n\nThere is no inscription on the khawkha, neither inside nor outside.214\n\nOn the inside of the entrance that is by D\u0101r Marw\u0101n215 is inscribed:\n\n[\u00a727a] In the name of God, the Compassionate, the Merciful. \u201cGod and His angels \nbless the prophet. O you who believe, bless him and salute him.\u201d216 O God, bless \nMu\u1e25ammad the prophet (\u1e63) and salute him, make him blameless, increase his \nstanding, ennoble his structure, honor his lodging places/stations, and reward him \nwith the best reward You could give to a prophet to/on behalf of/away from his \ncommunity (\u02bfan ummatihi). For he brought Your message and strove to carry out \nYour command so that Your religion was mighty and [p 395] Your authority was \nmanifest, Your word was finished, what You had made lawful was made lawful, and \nwhat You had forbidden was forbidden. He commanded [in line with] Your justice \nYour oneness, You have no companion.217 May peace be upon him and the mercy \nof God and His benedictions.218 The servant of God, \u02bfAbd All\u0101h, the commander \nof the faithful, ordered work on the mosque of the messenger of God (\u1e63) in the  \n\n210.  Part of Q 9:33. Al-F\u012br\u016bz\u0101b\u0101d\u012b\u2019s text gives a slightly fuller quotation from this verse.\n211.  Al-F\u012br\u016bz\u0101b\u0101d\u012b omits the second \u02bfabd all\u0101h.\n212.  Al-F\u012br\u016bz\u0101b\u0101d\u012b has \u201cbecause of his close kinship to the messenger of God (\u1e63) and because of his caliphate \n\nwith which God distinguished him.\u201d\n213.", "start_char_idx": 109815, "end_char_idx": 112987, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c6d2a839-05f9-4acd-9064-a6348c08a045": {"__data__": {"id_": "c6d2a839-05f9-4acd-9064-a6348c08a045", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "09740cb0-04a5-447f-9b93-7303d3ff6f38", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "3c74a6c8564e99f196a5eb0f536c04d52def6eb105a32752df7b727212ca49dc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6c5e5c51-792f-4cf6-b6a9-1306c3ae199b", "node_type": "1", "metadata": {}, "hash": "85154895da44c75471ae077d4dfaa56518377ef2ef707392dc22b386f2fa3d1b", "class_name": "RelatedNodeInfo"}}, "text": "Al-Samh\u016bd\u012b provides the text of this inscription from \u201cThe servant of God\u201d to \u201cthe last abode\u201d in his \n\nWaf\u0101\u02be al-waf\u0101, 3:23. Al-F\u012br\u016bz\u0101b\u0101d\u012b offers the whole text in his al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:432\u201333. There are some \nother variations between the versions of this inscription offered by the Kit\u0101b al-Man\u0101sik and al-F\u012br\u016bz\u0101b\u0101d\u012b, but \nI have here noted only those that may alter the meaning. For some discussion of this text, see Munt, Holy City \nof Medina, 167\u201368; and further below in this article.\n\n214.  For this statement and a discussion of this khawkha, \u201csmall opening,\u201d also known as Khawkhat Ab\u012b Bakr \nal-\u1e62idd\u012bq, see also al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:27\u201328 (citing Ibn Zab\u0101la for this statement).\n\n215.  See above, n. 112, on this entrance.\n216.  Q 33:56.\n217.  Al-F\u012br\u016bz\u0101b\u0101d\u012b\u2019s text reads alternatively: \u201cWith You that enforced Your oneness, You have no companion\u201d \n\n(wa-bika naffadha dh\u0101lika wa\u1e25daka l\u0101 shar\u012bk laka).\n218.  Up to this point the inscription is very similar to that on the loosely opposite entrance, B\u0101b \u02bfUthm\u0101n \n\n(\u00a710a).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  111\n\nyear 160 [776\u201377 CE],219 a [sign of] generosity from God through which He ennobled \nhis caliphate, a treasury that those before him stored away for him, and a gift that \nHe gave to him over those who come after him.220 Praise be to God, Who brought the \ncommander of the faithful to rule after others221 and whom He ennobled with the \n[. . .] of his community,222 the spreading of his customs (sunan) and purifying him/\nit.223 May God magnify the reward of the commander of the faithful and multiply his \ngood deeds.224\n\nAnd inscribed on the outside:\n\n[\u00a727b] There is no god but God, Who is One and has no companion. Mu\u1e25ammad is \nthe messenger of God, whom He sent \u201cwith the guidance and the religion of truth,\u201d \n**the verse**.225 O God, grant forgiveness to your prophets and the caliphs of the \nbelievers (khulaf\u0101\u02be al-mu\u02bemin\u012bn), alive and dead. O God, bless Mu\u1e25ammad, Your \nservant and Your prophet, You, Your angels, and all of the believers.226 The servant \nof God, \u02bfAbd All\u0101h, the commander of the faithful, ordered work on the mosque of \nthe messenger of God, the restoration of what had been brought into disrepair, and \nits (re)construction in the year 152 [769\u201370 CE].227\n\nThe inscription that was written for \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz along the qibla [wall] of the \nmosque, the one that Sa\u02bfd \u1e24a\u1e6daba inscribed,228 begins:\n\n[\u00a728] In the name of God, the Compassionate, the Merciful. \u201cPraise belongs to God,\u201d \n**to its end**,229 and \u201cBy the sun and its brightness in the forenoon,\u201d **to its end**.230\n\n219.  There is a potential date/name problem here since the reigning caliph in 160/776\u201377 was Mu\u1e25ammad \nal-Mahd\u012b (r. 158\u201369/775\u201385), although this seems not to be an error (see further discussion later in this article). \nAl-F\u012br\u016bz\u0101b\u0101d\u012b has the year as 130/747\u201348, which is equally (and in fact more) problematic.\n\n220.", "start_char_idx": 112989, "end_char_idx": 115962, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6c5e5c51-792f-4cf6-b6a9-1306c3ae199b": {"__data__": {"id_": "6c5e5c51-792f-4cf6-b6a9-1306c3ae199b", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c6d2a839-05f9-4acd-9064-a6348c08a045", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "9ebaaddf3c0ce51ca4caae450a453f9ed3652b6accc12c7618b719e7a2cafb5b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "34c255dc-682f-41f8-b0bc-dd5630da5828", "node_type": "1", "metadata": {}, "hash": "4d47fedead74dc8278a2d8980e44242561f1ead37e335a443985993d7869896e", "class_name": "RelatedNodeInfo"}}, "text": "220.  Al-F\u012br\u016bz\u0101b\u0101d\u012b has \u201cthrough which God ennobled his caliphate from a treasury that He had stored for \nhim apart from those who came before him and a gift that He gave to him over those who come after him.\u201d In \nsome ways, this makes a little bit more sense.\n\n221.  Al-F\u012br\u016bz\u0101b\u0101d\u012b has \u201cWho put the commander of the faithful in charge of making it more spacious after \nothers.\u201d\n\n222.  The edition reads b*l*s*r millatihi; al-J\u0101sir suggests reading the first word as bi-na\u1e63r, thus giving \u201cwith \nthe victory of his community.\u201d\n\n223.  This makes little sense. Al-F\u012br\u016bz\u0101b\u0101d\u012b has the more meaningful \u201cand whom He ennobled with adorning \nand purifying it.\u201d\n\n224.  For this text, see also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:433\u201334. I have noted only the variants \nthat alter the meaning of the inscription.\n\n225.  Q 9:33.\n226.  A clear reference to Q 33:56.\n227.  See also al-F\u012br\u016bz\u0101b\u0101d\u012b, al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:434.\n228.  The edited text here reads Sa\u02bfd Kha\u1e6daba, but the earlier Sa\u02bfd \u1e24a\u1e6daba is surely correct.\n229.  I.e., Q 1.\n230.  I.e., Q 91. Since we were told at the beginning of this section of the Kit\u0101b al-Man\u0101sik that this qibla \n\ninscription included all the verses from Q 91 to the end of the Qur\u02bean, that is presumably what is meant here as \nwell.\n\n\n\n112  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n*              * *\nIn total, the Kit\u0101b al-Man\u0101sik reports fifty separate inscriptions in the Abbasid mosque \n\nafter al-Mahd\u012b\u2019s renovations, one of which (\u00a728) had survived from the Umayyad period. \nThe Kit\u0101b al-Man\u0101sik reproduces the texts of these inscriptions in a fairly straightforward \nand logical manner. It begins with the courtyard inscriptions, starting with that along \nthe qibla side of the courtyard and proceeding all the way around the courtyard in order. \nThen it reports the texts of the remaining inscriptions, mostly but not exclusively around \nentrances to the mosque, running from the southeast corner along the eastern, northern, \nand western sides to the southwest corner and finally ending where it began with the text \nof the Umayyad inscription that remained along the qibla wall of the mosque. See Figure 1 \nfor an approximate plan of the locations of the courtyard inscriptions and the entrances to \nthe Abbasid mosque.\n\nThe Umayyad-Era Inscriptions and Their Fate in the Abbasid Period\n\nThe Kit\u0101b al-Man\u0101sik adds little that is completely new to our understanding of the \nform and content of the epigraphic program that accompanied al-Wal\u012bd b. \u02bfAbd al-Malik\u2019s \nconstruction of the Prophet\u2019s Mosque in Medina, although it does help clarify some issues. \nIt is also clear from this source that Marwanid inscriptions ran along the length of the qibla \nwall of the mosque and that they comprised the Qur\u02beanic s\u016bras 1 and 91 to 114; there had \nalso been at least one inscription in the mosque\u2019s courtyard.231 There was presumably a \nfoundation inscription as well; that would be expected, and the existence of one is necessary \nto understand al-Nawfal\u012b\u2019s anecdote with which this article began. There are no surviving \ninscriptions from any of al-Wal\u012bd\u2019s mosques, and they may not all have had any to begin \nwith.232 Two other mosques that he had constructed, however, are reported to have had \ninscriptions, and the reported contents of these are loosely in line with those reported for \nthe Prophet\u2019s Mosque. We have seen above that Ab\u016b Y\u016bsuf al-Fasaw\u012b (d.", "start_char_idx": 115958, "end_char_idx": 119350, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "34c255dc-682f-41f8-b0bc-dd5630da5828": {"__data__": {"id_": "34c255dc-682f-41f8-b0bc-dd5630da5828", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6c5e5c51-792f-4cf6-b6a9-1306c3ae199b", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "dcfb8be558dc64d49754be6c2114c9b4a334e8f4da1c9cbab503e48e5adb3d0c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "919e3a68-94fb-441a-94ef-d4fe7357e0b4", "node_type": "1", "metadata": {}, "hash": "a316520a996acac1390e6b4aa4fe2914f58dab9e743b3db60dece937f1ad6035", "class_name": "RelatedNodeInfo"}}, "text": "We have seen above that Ab\u016b Y\u016bsuf al-Fasaw\u012b (d. 277/890) observed \nin the Great Mosque of Damascus inscriptions on narrow bands in blue and gold along \nthe qibla wall containing the Throne Verse (Q 2:255) followed by al-Wal\u012bd\u2019s foundation \ninscription as well as s\u016bras 1 and 79\u201381 of the Qur\u02bean.233 There is also said to have been an \ninscription in al-Wal\u012bd\u2019s mosque in al-Fus\u1e6d\u0101\u1e6d on green plaques (\u201ctables vertes\u201d), although the \noriginal has been lost and is known only through a French translation published by Pierre \n\n231.  Other sources to note some of these inscriptions include Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 70; and Ibn \nal-Nad\u012bm, Fihrist, 1/i:15\u201316. That at least one (and maybe more) of the early Abbasid inscriptions around the \ncourtyard seems to have replaced an earlier Umayyad-era text is discussed below. \n\n232.  One description of al-Wal\u012bd\u2019s mosque in Sanaa provides some information about the decoration of the \nqibla wall but does not seem to note the existence of inscribed texts; see al-R\u0101z\u012b, Ta\u02ber\u012bkh mad\u012bnat \u1e62an\u02bf\u0101\u02be, ed. \n\u1e24usayn b. \u02bfAbd All\u0101h al-\u02bfAmr\u012b, 3rd ed. (Damascus: D\u0101r al-Fikr, 1409/1989), 135\u201337. Cf., however, Serjeant and \nLewcock, \u201cArchitectural History,\u201d 323, 347, where it is noted (citing al-R\u0101z\u012b) that the mi\u1e25r\u0101b al-Wal\u012bd installed \nin the mosque in Sanaa contained inscriptions. Al-R\u0101z\u012b states that \u201cnuq\u016bsh waraq\u0101t\u201d could be seen as part of the \ndecoration in this mi\u1e25r\u0101b, but this need not mean inscribed texts.\n\n233.  Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, 2/i:37; see also Finster, \u201cMosaiken,\u201d 119; Flood, Great Mosque, \n247\u201354; George, Umayyad Mosque, 175\u201378.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  113\n\nVattier in 1666.234 According to that translation, the inscription, dated to 92/711, seems to \nhave contained several verses from the Qur\u02bean (Q 3:18, 4:172, 9:33, and 57:2) and called for \nvarious blessings for the prophet and the caliph. That caliph is recorded as ordering the \nexpansion of the mosque and is addressed as \u201cthe servant of God, al-Wal\u012bd, the commander \nof the faithful\u201d (\u201cGabdolle le valide Commandeur des fidelles\u201d). It also seems that at one \npoint in this text al-Wal\u012bd was referred to as \u201ccaliph\u201d or deputy (khal\u012bfa): \u201cen le faisant \nvostre Lieutenant.\u201d The work is recorded as having been carried out by al-Wal\u012bd\u2019s governor \nof Egypt from 90/709 to 96/714, Qurra b. Shar\u012bk (\u201cCorras fils de Serique\u201d).\n\nLike the texts from Damascus and al-Fus\u1e6d\u0101\u1e6d, the Umayyad inscriptions in the Prophet\u2019s \nMosque appear to have been set in gold letters against a blue/dark green background. \nThe only source, however, to state this explicitly is Ibn \u02bfAbd Rabbih, whose testimony has \nbeen questioned and is in any case relatively late and may refer to the qibla wall\u2019s post-\nUmayyad decoration.235 Different materials seem to have been used for the Umayyad-era \ninscriptions: Ibn \u02bfAbd Rabbih has the qibla inscriptions in marble, while other sources \ndescribe inscriptions from al-Wal\u012bd\u2019s time in mosaic.", "start_char_idx": 119303, "end_char_idx": 122321, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "919e3a68-94fb-441a-94ef-d4fe7357e0b4": {"__data__": {"id_": "919e3a68-94fb-441a-94ef-d4fe7357e0b4", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "34c255dc-682f-41f8-b0bc-dd5630da5828", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "590b81e29c3e79c4281b4288af19b5ac2cf11e92c06a8579ab0d48108e61ed80", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "833de722-5c97-4d49-9e43-57800da6ce38", "node_type": "1", "metadata": {}, "hash": "37d92b828bbd86813b3954e86a1cb6b13f27a0cc1611f5b4b30af3ec66f3dfb9", "class_name": "RelatedNodeInfo"}}, "text": "Al-Nawfal\u012b\u2019s anecdote, for example, \nis explicit that the foundation inscription it refers to was in mosaic, and it can be inferred \nfrom al-Samh\u016bd\u012b\u2019s discussion, as well, that the other texts were inscribed in mosaic:  \n\u201cFrom the discussion of Ibn Zab\u0101la on the inscriptions (kit\u0101ba) around the entrances to \nthe mosque in the time of al-Mahd\u012b, it can be ascertained that it had been decorated with \nmosaic (bi-l-fusayfis\u0101\u02be), just as al-Wal\u012bd had done.\u201d236 Since gold letters on a dark blue/green \nbackground was the setting of choice for other Umayyad caliphal inscriptions in mosaic, \nincluding those in the Dome of the Rock and at the marketplace patronized by Hish\u0101m b. \n\u02bfAbd al-Malik at Bays\u0101n/Scythopolis, it does seem reasonable to assume that this scheme \nwas also applied to the epigraphic program in Medina.237 Others have discussed the imperial \nconnotations of such a color scheme in the late antique Roman and early Islamic empires.238\n\nOne problem concerning the Umayyad inscriptions that the Kit\u0101b al-Man\u0101sik does help \nus clear up is the identity of the figure responsible for the design of the inscriptions: a \nmawl\u0101 of \u0100l \u1e24uway\u1e6dib b. \u02bfAbd al-\u02bfUzz\u0101 called Sa\u02bfd \u1e24a\u1e6daba. A figure called Sa\u02bfd has previously \nbeen identified as having played a role in the creation of these texts, but often only as the \npatron of another Qur\u02beanic copyist, called Ibn Ab\u012b al-Hayy\u0101j. The source for this supposed \n\n234.  Gaston Wiet, Mat\u00e9riaux pour un Corpus inscriptionum arabicarum, premi\u00e8re partie: \u00c9gypte, vol. 2 \n(Cairo: Imprimerie de l\u2019Institut fran\u00e7ais d\u2019arch\u00e9ologie orientale, 1930), 6\u20139; RCEA, 1:17\u201318 (no. 19).\n\n235.  See above, nn. 40\u201341. Ibn al-Nad\u012bm (see below, n. 243) confirms that the letters were in gold but does \nnot mention the color of the background.\n\n236.  Al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 2:296.\n237.  Khamis, \u201cTwo Wall Mosaic Inscriptions\u201d; Milwright, Dome of the Rock; see also George, \u201cCalligraphy, \n\nColour and Light,\u201d 97.\n238.  Flood, Great Mosque, 102; George, \u201cCalligraphy, Colour and Light,\u201d 95\u2013104; Lawrence Nees, \u201cBlue behind \n\nGold: The Inscription of the Dome of the Rock and Its Relatives,\u201d in And Diverse Are Their Hues: Color in Islamic \nArt and Culture, ed. Sheila Blair and Jonathan Bloom, 152\u201373 (New Haven, CT: Yale University Press, 2011); \nMilwright, Dome of the Rock, 197\u201399. For a wide-ranging discussion of the use of gold letters in late antique \nmosaics, see Sean V. Leatherbury, Inscribing Faith in Late Antiquity: Between Reading and Seeing (Abingdon: \nRoutledge, 2020), 42\u201356.\n\n\n\n114  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\noutsourcing of the work is a brief passage in Ibn al-Nad\u012bm\u2019s Fihrist.239 However, thanks to the \nKit\u0101b al-Man\u0101sik\u2019s provision of a crucial piece of information\u2014namely, that this Sa\u02bfd was \nknown as Sa\u02bfd \u1e24a\u1e6daba\u2014we now know that Sa\u02bfd himself was responsible for the execution \nof the texts and that Ibn Ab\u012b al-Hayy\u0101j had nothing to do with them.", "start_char_idx": 122322, "end_char_idx": 125237, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "833de722-5c97-4d49-9e43-57800da6ce38": {"__data__": {"id_": "833de722-5c97-4d49-9e43-57800da6ce38", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "919e3a68-94fb-441a-94ef-d4fe7357e0b4", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "3dfae49844480f2bfe7e7336002ef0c1c3d9ca78bb62f73490b2115edac073f7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3453f746-c3a9-42b4-b5df-2b430caf83d1", "node_type": "1", "metadata": {}, "hash": "3ee1395b6c1680c2a1978eaaff38fd33e736f93eb4775d77ccd73ec9330006e3", "class_name": "RelatedNodeInfo"}}, "text": "This fact clears up a \ndifficult reading in Ibn al-Nad\u012bm\u2019s Fihrist and reveals that the common (mis)understanding \nof the latter passage was caused by a variant that happened to appear in the manuscript \nthat formed the basis of Gustav Fl\u00fcgel\u2019s edition of the text.240 The relevant passage can now \nbe read as follows:\n\nThe first to write out a mu\u1e63\u1e25af at the very beginning and to be known for the beauty \nof [his] calligraphy was Kh\u0101lid b. Ab\u012b al-Hayy\u0101j. I have seen a mu\u1e63\u1e25af in his hand.  \nSa\u02bfd \u1e24a\u1e6daba241 used to write out ma\u1e63\u0101\u1e25if, poetry, and anecdotes (akhb\u0101r) for al-Wal\u012bd b. \n\u02bfAbd al-Malik; it is he who carried out the inscription (kit\u0101b) that is on the qibla [wall] of \nthe Prophet\u2019s (\u1e63) Mosque in gold, from \u201cBy the sun and its brightness in the forenoon\u201d \nto the end of the Qur\u02bean.242 It is said that \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz said to him, \u201cI want \nyou to write a mu\u1e63\u1e25af for me along this model.\u201d So he wrote for him a mu\u1e63\u1e25af with the \nutmost care. \u02bfUmar came to inspect it and praised it highly, but he set a high price for \nit, so he refused [to buy] it.243\n\nThis rereading confirms the identity of the figure who executed the epigraphic program \nin al-Wal\u012bd\u2019s Prophet\u2019s Mosque in Medina. It helpfully clarifies who this otherwise randomly \nappearing and unidentified Sa\u02bfd in Ibn al-Nad\u012bm\u2019s text is and explains why Sa\u02bfd \u1e24a\u1e6daba is \nelsewhere referred to as a noted copyist of the Qur\u02bean.244 Finally, it removes the problem, \nfirst identified by Nabia Abbott, caused by the fact that Ibn Ab\u012b al-Hayy\u0101j is elsewhere in the \nFihrist identified as a companion of \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib and would, therefore, have had to be \neither a very young associate of \u02bfAl\u012b or a very old designer of the inscriptions in al-Wal\u012bd\u2019s \nmosque and copyist for \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz.245\n\n239.  Ibn al-Nad\u012bm, Fihrist, 1/i:15\u201316; translations offered in Sauvaget, Mosqu\u00e9e omeyyade, 79\u201380; Alain \nGeorge, The Rise of Islamic Calligraphy (London: Saqi, 2010), 74\u201375. For discussion, see Nabia Abbott, The Rise of \nthe North Arabic Script and Its \u1e32ur\u02be\u0101nic Development, with a Full Description of the \u1e32ur\u02be\u0101n Manuscripts in the \nOriental Institute (Chicago: University of Chicago Press, 1939), 54; Khamis, \u201cTwo Wall Mosaic Inscriptions,\u201d 171; \nWhelan, \u201cForgotten Witness,\u201d 10\u201313.\n\n240.  Ibn al-Nad\u012bm, Kit\u0101b al-Fihrist, ed. Gustav Fl\u00fcgel (Leipzig: F. C. W. Vogel, 1871\u201372), 1:6.\n241.  This is the word that caused the confusion. Sayyid\u2019s edition of Ibn al-Nad\u012bm has Sa\u02bfd \u1e24u\u1e63\u1e63ah, but this \n\nmust surely be the same person as the Sa\u02bfd \u1e24a\u1e6daba mentioned in the Kit\u0101b al-Man\u0101sik. Ibn al-Nad\u012bm, al-Fihrist, \ned. Ri\u1e0d\u0101 Tajaddud (Tehran: Maktabat al-Ja\u02bffar\u012b, 1391/1971), 9, has Sa\u02bfd Khu\u1e63\u1e63ah.", "start_char_idx": 125238, "end_char_idx": 127895, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3453f746-c3a9-42b4-b5df-2b430caf83d1": {"__data__": {"id_": "3453f746-c3a9-42b4-b5df-2b430caf83d1", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "833de722-5c97-4d49-9e43-57800da6ce38", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "dac7d5cc4bac216cc2e04731b7afb1bffde31dd00b39ba7c162a60a4edba68ed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dd7076c4-6458-4cfa-a9dc-3a5ce47f7b7f", "node_type": "1", "metadata": {}, "hash": "4d2ab9833dcff86939a4b11e1049ac1b5b28530954cec3037baa398361cd491c", "class_name": "RelatedNodeInfo"}}, "text": "So the text in these editions \nreads wa-k\u0101na Sa\u02bfd \u1e24u\u1e63\u1e63ah/Khu\u1e63\u1e63ah yaktubu al-ma\u1e63\u0101\u1e25if. Sayyid\u2019s edition notes that a variant in a surviving \nmanuscript reads instead wa-k\u0101na Sa\u02bfd na\u1e63abahu li-katb al-ma\u1e63\u0101\u1e25if, \u201cSa\u02bfd had commissioned him to compose \nma\u1e63\u0101\u1e25if . . . ,\u201d and, as Tajaddud mentions in a note, Fl\u00fcgel\u2019s edition has this text as well, which is presumably why \nprevious translations have followed this alternative reading. Sa\u02bfd \u1e24a\u1e6daba is clearly the correct reading.\n\n242.  I.e., Q 91\u2013114.\n243.  Translation based on Ibn al-Nad\u012bm, Fihrist (ed. Sayyid), 1/i:15\u201316.\n244.  See above, n. 113.\n245.  Ibn al-Nad\u012bm, Fihrist, 1/i:107; Abbott, Rise of the North Arabic Script, 54.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  115\n\nBefore we turn to the inscriptions added to the mosque in the early Abbasid period, \nit is worth considering the fate of these Umayyad texts after the fall of that dynasty. \nMany Umayyad inscriptions from the major imperial monuments founded during \u02bfAbd \nal-Malik\u2019s and al-Wal\u012bd\u2019s reigns seem to have been either destroyed or appropriated by \nAbbasid rulers and their representatives, a process that Flood has labeled \u201cepigraphic \nmutilation.\u201d246 Al-Ma\u02bem\u016bn famously had \u02bfAbd al-Malik\u2019s name in the Dome of the Rock\u2019s \nfoundation inscription replaced with his own and also had extra inscriptions bearing his \nname added to the copper panels bearing Umayyad inscriptions by the entrances to that \nsame building.247 In Damascus, it seems to have been the Qur\u02beanic texts that were effaced \nby al-Ma\u02bem\u016bn, according to al-Fasaw\u012b.248 The anecdote with which this article opens depicts \nal-Mahd\u012b having al-Wal\u012bd\u2019s name in the foundation inscription of the Prophet\u2019s Mosque \nreplaced with his own.\n\nSauvaget thought he had identified in the extant notices about the Abbasid inscriptions \nin the Prophet\u2019s Mosque evidence of such a replacement of the name of the Umayyad \ncaliph by an Abbasid ruler, and his argument is in some ways persuasive.249 His argument \nconcerns Ibn Rusta\u2019s version of an inscription explicitly credited in the Kit\u0101b al-Man\u0101sik \nto the first Abbasid caliph, Ab\u016b al-\u02bfAbb\u0101s al-Saff\u0101\u1e25 (\u00a74). Sauvaget\u2019s interest was raised by \nthe fact that in Ibn Rusta\u2019s account, this inscription is credited to a ruler designated \u201cthe \nservant of God, \u02bfAbd All\u0101h, the Commander of the Faithful\u201d but is then dated to 162/778\u201379. \nThe date would place the text during the construction work of al-Mahd\u012b, but that caliph was \ncalled Mu\u1e25ammad, not \u02bfAbd All\u0101h. He also noted the significant overlap in content with \nthe first part of an inscription not reported by most of the sources discussed here\u2014its text \nis provided by Ibn Qutayba\u2014which credits work on the Prophet\u2019s Mosque to al-Ma\u02bem\u016bn.  \nIbn Qutayba records the following text:\n\nThe servant of God [or: \u02bfAbd All\u0101h] ordered work on the mosque of the messenger of \nGod (\u1e63) in the year 202 [817\u201318 CE], desiring recompense from God, reward from God, \n \n\n246.  Flood, Great Mosque, 125\u201326; see also idem, \u201cSigns of Silence: Epigraphic Erasure and the Image of \nthe Word,\u201d in The Image Debate: Figural Representation in Islam and across the World, ed.", "start_char_idx": 127896, "end_char_idx": 131074, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dd7076c4-6458-4cfa-a9dc-3a5ce47f7b7f": {"__data__": {"id_": "dd7076c4-6458-4cfa-a9dc-3a5ce47f7b7f", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3453f746-c3a9-42b4-b5df-2b430caf83d1", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c52f39fe6a01d80b12e09919b9c2616a0c86b24ea544796ce85232159ad45127", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "01652db2-c01e-43f8-a56a-09cbcdac6529", "node_type": "1", "metadata": {}, "hash": "8b518c6a4a0bcf68e7ee92191328a5c7b6444b26ae309c53b92935aa896d74d8", "class_name": "RelatedNodeInfo"}}, "text": "Christiane Gruber, \n46\u201371 (London: Gingko, 2019), esp. 49\u201356 on the Abbasid era. This is, of course, not a feature unique to the \nearly Abbasid Islamic world; see, for example, the discussion of pre-Islamic Iranian epigraphic practices in \nMatthew P. Canepa, \u201cInscriptions, Royal Spaces and Iranian Identity: Epigraphic Practices in Persia and the \nAncient Iranian World,\u201d in Viewing Inscriptions in the Late Antique and Medieval World, ed. Antony Eastmond, \n10\u201335 (Cambridge: Cambridge University Press, 2015); and, in the same volume, Jonathan M. Bloom, \u201cErasure \nand Memory: Aghlabid and Fatimid Inscriptions in North Africa,\u201d 61\u201375. The months surrounding the Abbasid \ntakeover of power from the Umayyads also witnessed many episodes of revolutionary violence targeted at \nrelatives and supporters of the deposed ruling family; see further Robinson, \u201cViolence.\u201d Later decades saw, \nalongside \u201cepigraphic mutilation,\u201d extensive efforts to rewrite the memory of the Umayyad era and Umayyad \nrulers; see esp. Antoine Borrut, Entre m\u00e9moire et pouvoir: L\u2019espace syrien sous les derniers Omeyyades et les \npremiers Abbassides (v. 72\u2013193/692\u2013809) (Leiden: Brill, 2011).\n\n247.  For the latter, see Milwright, Dome of the Rock, 76.\n248.  Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, 2/i:37; Flood, Great Mosque, 126, 253; cf. now in part George, \n\nUmayyad Mosque, 175\u201376.\n249.  Sauvaget, Mosqu\u00e9e omeyyade, 58\u201367.", "start_char_idx": 131075, "end_char_idx": 132475, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "01652db2-c01e-43f8-a56a-09cbcdac6529": {"__data__": {"id_": "01652db2-c01e-43f8-a56a-09cbcdac6529", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dd7076c4-6458-4cfa-a9dc-3a5ce47f7b7f", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "33722c23d996998da31b6c3d8c73a0b84650bb99ec9038f4b3c284393c3ece9b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fe76bd3f-f453-43a0-9583-a5d83b0d9cfa", "node_type": "1", "metadata": {}, "hash": "e086bba376774eb3fd7587ba6ed5b45e0d5f331f07857fcee9f1f31e402c1568", "class_name": "RelatedNodeInfo"}}, "text": "Sauvaget, Mosqu\u00e9e omeyyade, 58\u201367.\n\n\n\n116  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nand God\u2019s generosity. For with God is \u201cthe reward of both this world and the next.  \nGod is Hearing and Observing.\u201d250\n\nThe servant of God, \u02bfAbd All\u0101h, has commanded fear of God and awe of Him as well \nas doing right by one\u2019s family and action in accordance with the Book of God and the \nsunna of His messenger (\u1e63). [He commands] the magnification/veneration of God\u2019s \nordinances that the tyrants belittled and the revival of the justice that they killed off;  \n[he commands] the belittling of the enmity and oppression they magnified.  \n[He commands] that God be obeyed and that those who obey God be obeyed and that \nthose who disobey God be disobeyed. No obedience is due to any creature acting in \ndisobedience to God. [He commands] the equitable division of the fay\u02be among them and \nthe appropriate expenditure of the \u201cfifths.\u201d251\n\nThe second part of this text is clearly a version of the Ibn Ghaz\u0101la inscription discussed \nby the Kit\u0101b al-Man\u0101sik (\u00a71) and other sources. The first part does indeed heavily overlap \nin content with \u00a74, although of course the date is completely different. For inscription \n\u00a74, then, we do seem to have three different readings of the same text, and it is worth \nemphasizing that it can be inferred from Ibn Rusta\u2019s account of the Abbasid texts, which \nhe places around the courtyard of the Prophet\u2019s Mosque, that \u00a74 would have been followed \nby \u00a71.252 The main difference is the dates: the Kit\u0101b al-Man\u0101sik and al-Samh\u016bd\u012b (both citing \nYa\u1e25y\u0101 al-\u02bfAq\u012bq\u012b) have 132/749\u201350; Ibn Rusta has 162/778\u201379; and Ibn Qutayba has 202/817\u2013\n18. There has been scepticism about Ibn Qutayba\u2019s reading of the text for centuries, and \nSauvaget followed al-Samh\u016bd\u012b\u2019s precedent in, correctly, rejecting it; Sauvaget astutely \nassumed that Ibn Qutayba had tried to make the date match a caliph he knew to have been \ncalled \u02bfAbd All\u0101h.253 Sauvaget ended up arguing that the discrepancy between the name of \nthe caliph and the date\u2014recall that he was basing his discussion on Ibn Rusta\u2019s version of \nthe inscription\u2014is the end result of an Abbasid rewriting of an originally Umayyad text: the \nname al-Wal\u012bd was replaced, for reasons of calligraphic fit, with the name \u02bfAbd All\u0101h and \nthe date was altered.254\n\nSince Sauvaget was working with Ibn Rusta\u2019s account of the early Abbasid inscriptions, \nhis argument made some sense of a confusing text. Other texts, however, remove the \nneed for such a convoluted argument. The fact that Ya\u1e25y\u0101 al-\u02bfAq\u012bq\u012b (according to both the  \n\n \n\n250.  A slight rearrangement of the wording of Q 4:134; see also RCEA, 1:98 (no. 122).\n251.  Ibn Qutayba, Ma\u02bf\u0101rif, 562\u201363.\n252.  See below, Fig. 1, and the plan in Sauvaget, Mosqu\u00e9e omeyyade, 64. (\u00a71 is Sauvaget\u2019s \u201cA\u201d and \u00a74 is \n\nSauvaget\u2019s \u201cE.\u201d) That inscriptions \u00a7\u00a71\u20134 were located \u201caround the courtyard of the mosque\u201d is mentioned in Ibn \nRusta, al-A\u02bfl\u0101q al-naf\u012bsa, 73.\n\n253.  For al-Samh\u016bd\u012b\u2019s scepticism, see his Waf\u0101\u02be al-waf\u0101, 2:296.\n254.  There is a reconstruction of what the relevant sections of both texts might have looked like in Sauvaget, \n\nMosqu\u00e9e omeyyade, 66.", "start_char_idx": 132441, "end_char_idx": 135594, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fe76bd3f-f453-43a0-9583-a5d83b0d9cfa": {"__data__": {"id_": "fe76bd3f-f453-43a0-9583-a5d83b0d9cfa", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "01652db2-c01e-43f8-a56a-09cbcdac6529", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c088b049c85ec4df7f2fe41273374dde6370a50e344cd37f559d6fb4297b22d4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f1024ca7-e80d-4019-b441-acded57f1ede", "node_type": "1", "metadata": {}, "hash": "9bc029c837d0c39efead1ab10104c1163a05b99d716d7d7990b38c8716ab464a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  117\n\nKit\u0101b al-Man\u0101sik and al-Samh\u016bd\u012b) dated the text to 132/749\u201350 removes the problem of the \ndiscrepancy between the date of the text and the name of the caliph. Alternatively, if Ibn \nRusta\u2019s reading of the date as 162/778\u201379 were correct, there are other extant inscriptions \n(\u00a727a, for example, and see the discussion below) that suggest that the caliph Mu\u1e25ammad \nal-Mahd\u012b might have been referred to in inscriptions as \u02bfabd all\u0101h \u02bfabd all\u0101h, \u201cthe servant \nof God, \u02bfAbd All\u0101h.\u201d Finally, Sauvaget\u2019s argument has always begged the question of why \nal-Mahd\u012b would have replaced the name al-Wal\u012bd with \u02bfAbd All\u0101h for reasons of calligraphic \nfit: after all, al-Ma\u02bem\u016bn\u2019s reworking of the inscription in the Dome of the Rock suggests that \nAbbasid caliphs could be content with fairly crude alterations to Umayyad texts.255\n\nThis particular inscription, then, may not turn out to be a case of Abbasid-era \u201cepigraphic \nmutilation\u201d of an originally Umayyad text. That such mutilation happened, however, seems \nclear enough. Al-Nawfal\u012b\u2019s anecdote suggests that it did happen in the Prophet\u2019s Mosque, \nand there is other evidence, too. Both the Kit\u0101b al-Man\u0101sik and Ibn Rusta, in their respective \nnarratives of events leading up to the composition of inscription \u00a71, state that this text was \nthe result of early Abbasid reworking of a text originally put in place by \u02bfUmar b. \u02bfAbd \nal-\u02bfAz\u012bz during the construction work in al-Wal\u012bd\u2019s reign. In another version of inscription \n\u00a71, provided by Ibn al-Najj\u0101r, the name of the caliph in the text is actually given as \u201cthe \nservant of God, the commander of the faithful, al-Wal\u012bd.\u201d256 This seems to represent Ibn \nal-Najj\u0101r\u2019s attempt to restore an original Umayyad text and it is a logical enough attempt at \nrestoration, even though, as will be discussed below, the language of \u00a71 as a whole is much \nmore aligned with Abbasid than with Umayyad political vocabulary.\n\nDespite the evidence for early Abbasid \u201cepigraphic mutilation\u201d in the Prophet\u2019s Mosque, \nhowever, it does seem to be the case that the Umayyad-era Qur\u02beanic texts along the qibla \nwall remained. Ibn Rusta does not explicitly confirm that they were among the inscriptions \nhe read on his visit in 290/903\u2014in fact, he refers (albeit vaguely) to other sources to note \ntheir existence257\u2014but Ibn \u02bfAbd Rabbih\u2019s testimony, if accurate, supports their continuing \nexistence. So does the Kit\u0101b al-Man\u0101sik\u2019s author\u2019s decision to repeat their content at the \nvery end of the survey of inscriptions around the entrances to the mosque (\u00a728). That \nsurvey began near the southern corner of the eastern wall and ended near the southern \ncorner of the western wall. The notice of the Umayyad inscriptions along the qibla wall, \ntherefore, completes a full circuit and suggests that those texts were still in situ after \nal-Mahd\u012b\u2019s work on the mosque.\n\n255.  For the crude nature of al-Ma\u02bem\u016bn\u2019s replacement of \u02bfAbd al-Malik\u2019s name with his own, see the \ntranscription of the relevant part of the text in Christel Kessler, \u201c\u02bfAbd al-Malik\u2019s Inscription in the Dome of the \nRock: A Reconsideration,\u201d Journal of the Royal Asiatic Society (1970): 2\u201314, at 9; there is also an image in Blair, \nIslamic Inscriptions, 30.", "start_char_idx": 135598, "end_char_idx": 138906, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f1024ca7-e80d-4019-b441-acded57f1ede": {"__data__": {"id_": "f1024ca7-e80d-4019-b441-acded57f1ede", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fe76bd3f-f453-43a0-9583-a5d83b0d9cfa", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "382697a45cfe7cfba6b69f80a36c2c41bc916c27f99a8095419467cb7e36cf90", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7e4a9579-6f0a-464d-94de-7c66b6d8c8a2", "node_type": "1", "metadata": {}, "hash": "36d91c6ad9f9fe279669ed5035af7f394d04279ca5b4df80152199484cb11886", "class_name": "RelatedNodeInfo"}}, "text": "The most important transcription of the Dome of the Rock\u2019s mosaic inscriptions can \nnow be found in the foldouts at the front and back of Milwright, Dome of the Rock, but in the relevant place he \nrestores \u02bfAbd al-Malik\u2019s name.\n\n256.  Ibn al-Najj\u0101r, al-Durra al-tham\u012bna, 177.\n257.  Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 73: \u201cMore than one scholar has reported that . . .\u201d\n\n\n\n118  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Early Abbasid Inscriptions\n\nThe Kit\u0101b al-Man\u0101sik provides a fair amount of information about the forty-nine texts \nit describes that were added to the Prophet\u2019s Mosque in the early Abbasid period, although \nsome details remain frustratingly obscure. Perhaps the most frustrating such detail is the \nmaterial used to create the inscriptions. A few texts are explicitly said either by the Kit\u0101b \nal-Man\u0101sik or by another source to have been in mosaic, and one seems to have been \nwritten on a teak plaque.258 There is also the aforementioned notice from al-Samh\u016bd\u012b to \nthe effect that according to Ibn Zab\u0101la\u2019s account of the inscriptions, al-Mahd\u012b used mosaic \nin the Prophet\u2019s Mosque just as al-Wal\u012bd had done.259 The way this comment is phrased \nsuggests, as Alain George has also noted, that many of the early Abbasid inscriptions in \nthe mosque were executed in mosaic, perhaps\u2014although there is no explicit evidence for \nthis\u2014in the caliphal/imperial color scheme of gold on blue.260 We can, therefore, study \nthese texts on the basis of their locations and content alone, since we have so little evidence \nof other aspects of their nonverbal communication.261 We have, for example, no indication \nof the script(s) used. It would be interesting to compare these texts with those that have \nsurvived in Mecca and are dated to the early Abbasid period, although these await a full \nstudy. What has been published so far indicates that two texts from the Masjid al-\u1e24ar\u0101m, \none dated to 167/783\u201384 during al-Mahd\u012b\u2019s caliphate and the other probably linked to this \ntext, both located close to that mosque\u2019s B\u0101b al-\u1e62af\u0101, are in raised Kufic script on marble \ncolumns.262 Another inscription from the Masjid al-Bay\u02bfa in Mecca, dated to 144/761\u201362,  \nis in what its editor has labeled a \u201c\u1e24ij\u0101z\u012b\u201d script on a rectangular granite pane.263 It is possible \nthat some of the inscriptions around the entrances to the Prophet\u2019s Mosque may have been \nsimilar, but there is little indication that this was the case. It would also be possible to \nconsider other extant examples of Arabic architectural inscriptions in mosaic, wood, and \nstone from the second/eighth and third/ninth centuries to gain some indication of what \nthe visual effect of the Prophet\u2019s Mosque\u2019s inscriptions may have been. Since, however,  \n\n258.  Mosaic: \u00a76; Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 74\u201375; al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:13 (which corresponds to \n\u00a711a). Teak plaque: \u00a726; al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:23. See also Leal, \u201cAbbasid Mosaic Tradition,\u201d 32. Al-Marj\u0101n\u012b \nand al-Ma\u1e6dar\u012b also note that \u00a711a was on a mosaic panel, although they date it to the caliphate of al-Wal\u012bd b. \u02bf Abd \nal-Malik: see al-Ma\u1e6dar\u012b, Ta\u02bfr\u012bf, 89; al-Marj\u0101n\u012b, Bahjat al-nuf\u016bs, 1:545.", "start_char_idx": 138907, "end_char_idx": 142049, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7e4a9579-6f0a-464d-94de-7c66b6d8c8a2": {"__data__": {"id_": "7e4a9579-6f0a-464d-94de-7c66b6d8c8a2", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f1024ca7-e80d-4019-b441-acded57f1ede", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c127c0921ebb7b88860f1301e8d6df6d897fc3d0f231ce3e3fe9b69a2779f52a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "93f02e56-7d19-494d-97d4-853e5ae15ade", "node_type": "1", "metadata": {}, "hash": "d755fcc96d09cff0f1a28def3807663707b2ca9cf4217487cb543fe0de24de6e", "class_name": "RelatedNodeInfo"}}, "text": "Since, however, they both also, confusingly, \nseem to attribute all the entrances in al-Mahd\u012b\u2019s mosque, including those in the portions added to the structure \nby al-Mahd\u012b, to al-Wal\u012bd, they may well have been wrong about this, too; see below, n. 270, for reference to their \nconfusion over the entrances.\n\n259.  See above, n. 236. For further discussion of the use of mosaics to decorate Abbasid monuments over the \nfirst Abbasid century or so, see Leal, \u201cAbbasid Mosaic Tradition,\u201d esp. 30\u201334 for the use of mosaic in the \u1e24ij\u0101z.\n\n260.  George, \u201cCalligraphy, Colour and Light,\u201d 98. That said, a mosaic inscription added to one of the entrances \nto the Masjid al-\u1e24ar\u0101m in Mecca by Ab\u016b Ja\u02bffar al-Man\u1e63\u016br, recording work undertaken between 137/754 and \n140/758, was apparently actually in the reverse color scheme, \u201cin black mosaic on gold mosaic\u201d; see al-Azraq\u012b, \nAkhb\u0101r Makka, 2:58\u201359; also Sheila Blair, \u201cInscribing the Hajj,\u201d in The Hajj: Collected Essays, ed. Venetia Porter \nand Liana Saif, 160\u201368 (London: British Museum, 2013), 161\u201362.\n\n261.  For the importance of nonverbal, visual evidence in interpreting epigraphic schemes, see the essays \ncollected in Eastmond, Viewing Inscriptions.\n\n262.  Al-R\u0101shid et al., \u0100th\u0101r min\u1e6daqat Makka al-mukarrama, 111\u201314.\n263.  Ibid., 122.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  119\n\nany comparison would have to remain almost entirely conjectural, it seems more \nappropriate to focus our attention here on what we do know about these texts.\n\nThe Kit\u0101b al-Man\u0101sik and Ibn Rusta between them allow us to pinpoint quite clearly the \nlocations of most of the early Abbasid inscriptions. According to the latter, several of these \ntexts (\u00a7\u00a71\u20134) were \u201caround the courtyard of the mosque, above the arches and beneath \nthe merlons (shuraf\u0101t).\u201d264 Sauvaget offered a credible plan of their arrangement around \nthe courtyard, and nothing in the Kit\u0101b al-Man\u0101sik suggests his plan is incorrect.265 Of the \nadditional early Abbasid texts discussed by the Kit\u0101b al-Man\u0101sik, one was in the \u201ceastern \ncorner of the inside of the mosque\u201d (\u00a75), presumably, given the context, by the southeast \ncorner; one was along the outside of the qibla wall by the southeast corner (\u00a78); and one \nwas on the manjan\u012bq next to the northern end of the western wall (\u00a721). The remaining \ninscriptions (\u00a7\u00a76\u20137, 9\u201320, 22\u201327) were located around the entrances to the mosque,  \nboth inside and outside, and sometimes on connected arches and lintels (see Fig. 1).266\n\nThere is some dispute surrounding the number of entrances to the Prophet\u2019s Mosque \nin the second/eighth century. Sauvaget noted that the state of the entrances to al-Wal\u012bd\u2019s \nmosque is very difficult to ascertain, although he made a valiant effort.267 Ibn Zab\u0101la \nmentions four entrances, all in the western wall, that were apparently there in the very early \nAbbasid period, before al-Mahd\u012b\u2019s expansion.268 Most of our sources are more interested in \ndiscussing the entrances to the mosque after al-Mahd\u012b\u2019s expansion of the building, but they \nnonetheless disagree over their total number and sometimes over their location. The main \ndispute surrounds any entrances that may or may not have been found along the qibla wall \nof al-Mahd\u012b\u2019s mosque.", "start_char_idx": 142050, "end_char_idx": 145331, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "93f02e56-7d19-494d-97d4-853e5ae15ade": {"__data__": {"id_": "93f02e56-7d19-494d-97d4-853e5ae15ade", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7e4a9579-6f0a-464d-94de-7c66b6d8c8a2", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "d8c034f5138841d3967f3874d6050c7c8b20bdf7488a739e23203746f85425b8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "012da6ae-57bf-4c61-87ed-890abe98a888", "node_type": "1", "metadata": {}, "hash": "54e80b349bd87c314a7354ded63d3c2e9f69268feb9deb3e0c5d4091a251b59d", "class_name": "RelatedNodeInfo"}}, "text": "Ibn Zab\u0101la apparently gave the mosque twenty-four entrances, eight \nalong each of the eastern and western walls and four each along the northern and southern \nwalls.269 Al-Samh\u016bd\u012b, however, disputed that some of these were really entrances and in his \nown survey discusses only twenty, those along the eastern, northern, and western walls.270 \nIbn Rusta says he counted twenty-two entrances when he visited the Prophet\u2019s Mosque  \nin 290/903.271 The Kit\u0101b al-Man\u0101sik mentions twenty entrances in its survey of the \n\n264.  Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 73.\n265.  Sauvaget, Mosqu\u00e9e omeyyade, 64.\n266.  The relatively extensive use of inscriptions to decorate the mosque is not particularly surprising in \n\nan Abbasid-era context. The (admittedly a century or so later) mosque of Ibn \u1e6c\u016bl\u016bn in Cairo famously had an \ninscription two kilometers long on wood; see K. A. C. Creswell, A Short Account of Early Muslim Architecture, \nrev. James W. Allan (Cairo: American University in Cairo Press, 1989), 402.\n\n267.  Sauvaget, Mosqu\u00e9e omeyyade, 75\u201378, 91.\n268.  Al-Samh\u016bd\u012b, Waf\u0101\u02be al-waf\u0101, 3:24.\n269.  Ibid., 3:6\u20137.\n270.  Ibid., 3:7\u201331. Al-F\u012br\u016bz\u0101b\u0101d\u012b\u2019s survey of the entrances (see his al-Magh\u0101nim al-mu\u1e6d\u0101ba, 1:425\u201335) differs \n\nslightly in places from al-Samh\u016bd\u012b\u2019s, but the latter in his own survey argues persuasively for his reconstruction, \nwhich agrees fully with the Kit\u0101b al-Man\u0101sik\u2019s arrangement. Al-Ma\u1e6dar\u012b and al-Marj\u0101n\u012b both discuss twenty \nentrances, which they claim were put into the mosque by al-Wal\u012bd b. \u02bfAbd al-Malik, but since they include \nentrances found only in the extension built on the instructions of al-Mahd\u012b, they were clearly confused: see \nal-Ma\u1e6dar\u012b, Ta\u02bfr\u012bf, 88\u201391; and al-Marj\u0101n\u012b Bahjat al-nuf\u016bs, 1:543\u201348.\n\n271.  Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 75.\n\n\n\n120  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ninscriptions, which starts in the southeast corner (along the eastern wall) before progressing \nin order along the eastern, northern, and western walls; these are the same twenty discussed \nby al-Samh\u016bd\u012b, who seems to have based his discussion on Ya\u1e25y\u0101 al-\u02bfAq\u012bq\u012b\u2019s and Ibn Zab\u0101la\u2019s \nsurveys of the inscriptions. Texts are located on or around all of them except one, the small \nopening (khawkha) in the western wall.272 Of the inscriptions around the entrances, those \nfrom \u00a7\u00a713 or 14 up to \u00a7\u00a723 or 24 were in the new section of the mosque added as part of \nal-Mahd\u012b\u2019s enlargement.273\n\nThe contents of the texts are fairly regular and fall under four main themes (more than \none theme can appear in one inscription). First of all, there are texts commemorating \nbuilding projects commissioned by particular caliphs.", "start_char_idx": 145332, "end_char_idx": 147966, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "012da6ae-57bf-4c61-87ed-890abe98a888": {"__data__": {"id_": "012da6ae-57bf-4c61-87ed-890abe98a888", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "93f02e56-7d19-494d-97d4-853e5ae15ade", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "187d2b95b7ad1a500d5a0bc7edadbdfe6eed2ffa26f73c520fe9ded4500dba30", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b3017005-aace-4b04-8bec-88cfa880b8fd", "node_type": "1", "metadata": {}, "hash": "ae68f6391aa20b7f3efecf103b3c3eac1c0b6ae5d6bc19a1ae3328ef47b9b1ab", "class_name": "RelatedNodeInfo"}}, "text": "First of all, there are texts commemorating \nbuilding projects commissioned by particular caliphs. Fourteen of the inscriptions mention \nsuch work, with three identifying Ab\u016b al-\u02bfAbb\u0101s as the commissioning caliph (\u00a7\u00a71, 4, 5),  \ntwo al-Man\u1e63\u016br (\u00a7\u00a726, 27b), one H\u0101r\u016bn al-Rash\u012bd (\u00a76), and seven al-Mahd\u012b (\u00a7\u00a72, 3, 13d, 17b, \n19b, 20b, and almost certainly 27a); one (\u00a725c) names the caliph as \u201cthe servant of God, \u02bfAbd \nAll\u0101h, the commander of the faithful\u201d but provides no other identifying information or \ndate. These texts are often associated with thanks to God, praise for the prophet, and calls \nfor God\u2019s blessings and rewards for the caliph.274\n\nSecond, there are texts that identify the origins of the craftsmen who worked \non those sections of the mosque:275 two texts credit craftsmen from Jerusalem (\u00a7\u00a76, 7),  \ntwo workers from Homs (\u00a7\u00a710b, 10c), and two Basrans (\u00a7\u00a713d, 20b). No craftsmen are named \nindividually\u2014the sole inscription that mentions the agency of an individual other than the \ncaliph (\u00a76) refers to a local official who oversaw the work\u2014but such identification would \nbe uncommon for architectural epigraphy in this period.276 Mention of the geographical \norigins of groups of craftsmen, however, seems to have been relatively common in the \n\u1e24ij\u0101z around this time. Two extant early Abbasid texts from the Masjid al-\u1e24ar\u0101m in Mecca \n\n272.  Although the only text located near B\u0101b \u02bfAl\u012b is \u00a78, and it is not entirely clear how close to the entrance \nit was.\n\n273.  The Kit\u0101b al-Man\u0101sik is clear that texts \u00a713a\u2013d were around the entrance that marked the place along \nthe eastern wall where al-Mahd\u012b\u2019s expansion began, but it is unclear whether this entrance was at the limit of \nal-Wal\u012bd\u2019s mosque or in a section of the wall that existed only after the early Abbasid expansion. There is no \nsuch explicit information about the western wall, but from its relative location B\u0101b D\u0101r Ja\u02bffar b. Ya\u1e25y\u0101 seems \nlikely to mark the corresponding spot there. The next entrance heading south, B\u0101b \u02bf\u0100tika, is one thought to \nhave been in al-Wal\u012bd\u2019s mosque.\n\n274.  As Blair notes, \u201cin a typical foundation inscription, far more space was given over to the patron than to \nwhat he built\u201d; see her Islamic Inscriptions, 35.\n\n275.  This, at least, is what appears to be meant. It is just about possible that the inscriptions commemorate \nsections paid for by the communities identified, but it is more likely that they refer to specific craftsmen.\n\n276.  For this phenomenon in later periods, see Sheila Blair, \u201cPlace, Space and Style: Craftsmen\u2019s Signatures \nin Medieval Islamic Art,\u201d in Eastmond, Viewing Inscriptions, 230\u201348; idem, Islamic Inscriptions, 49\u201352. For \nartisans\u2019 individual signatures on portable objects from the first four centuries aH, see Fanny Bessard, Caliphs \nand Merchants: Cities and Economies of Power in the Near East (700\u2013950) (Oxford: Oxford University Press, \n2020), 221\u201326. Some architectural inscriptions from the early Islamic centuries do give the names of their \ninscribers, but not of those who undertook work on the wider decorative schemes; see, for example, Bilha Moor, \n\u201cMosque and Church: Arabic Inscriptions at Shivta in the Early Islamic Period,\u201d Jerusalem Studies in Arabic and \nIslam 40 (2013): 73\u2013141, at 79, 80, 87, 90.", "start_char_idx": 147868, "end_char_idx": 151137, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b3017005-aace-4b04-8bec-88cfa880b8fd": {"__data__": {"id_": "b3017005-aace-4b04-8bec-88cfa880b8fd", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "012da6ae-57bf-4c61-87ed-890abe98a888", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "534e4327468262b810b1916da2f887a07669ac9266ce503d1f7960f93fa280c3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "507d3ed7-99c3-4e29-b567-7b0ab7cd8bdd", "node_type": "1", "metadata": {}, "hash": "493223156fed283c31d9aee44fd80853bc3c8a4f3e4f5630aac1db96db062e5b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  121\n\nalso identify the geographical origin of those who worked on sections of the mosque,  \nin both cases Kufa.277 Moreover, the mid- to late fourth/tenth-century traveler al-Muqaddas\u012b, \nwho visited Mecca at least twice, in 356/967 and 367/978, noted that the outsides of the \nwalls of the arcades of the Masjid al-\u1e24ar\u0101m were decorated in mosaic, executed by workers \nfrom Syria and Egypt whose names could be seen there.278 That caliphal projects in the \nMarwanid and early Abbasid periods could involve large numbers of craftsmen and laborers \nmoved around the empire and perhaps even brought in from outside the empire has been \nwell established, thanks largely to papyrological evidence from Egypt and some literary \nevidence for al-Wal\u012bd\u2019s building projects.279 These Meccan and Medinan inscriptions seem \nto provide further corroboration of such migrations of laborers to work on major imperial \nmonuments. We also should not be surprised to see different teams of craftsmen at work \non different sections of the mosque, since it also seems to have been the case that several \nteams of mosaicists worked on monuments such as the Dome of the Rock and al-Wal\u012bd\u2019s \nmosque in Damascus.280\n\nThird, many of the texts include demands for praises, blessings, and greetings for the \nprophet from either God, His angels, or the Muslims in general. The mosque in Medina does, \nof course, contain the prophet\u2019s grave, but there is little in these inscriptions in praise of \nMu\u1e25ammad that would be out of place anywhere in the Islamic world. Some texts do call on \nMuslims to pray for or greet the prophet, which could be related to ideas about pilgrimage \nto the prophet\u2019s grave in the mid-second/eighth century, but discussions in favor of such \npilgrimage from that period are relatively difficult to uncover.281 In any case, calls of this \nkind are also frequently found in inscriptions elsewhere in the Islamic world.282\n\nThe fourth theme is, of course, citations from the Qur\u02bean. Clear direct citations from the \nQur\u02bean can be identified in forty of the inscriptions, and still more texts contain obvious \nallusions to the Qur\u02bean or make use of Qur\u02beanic vocabulary, even if they do not quote it \ndirectly. Twenty-three of the texts contain only quotations from the Qur\u02bean, often following \na basmallah.283 There is a clear preference for extracts of a verse or several verses from a \nlonger s\u016bra rather than full citations of short s\u016bras. The latter, of course, is what apparently \n\n277.  Al-R\u0101shid et al., \u0100th\u0101r min\u1e6daqat Makka al-mukarrama, 111\u201314.\n278.  Al-Muqaddas\u012b, A\u1e25san al-taq\u0101s\u012bm f\u012b ma\u02bfrifat al-aq\u0101l\u012bm, ed. M. J. de Goeje, 2nd ed. (Leiden: Brill, 1906), 73; \n\nsee 101 for the dates of his visits to Mecca. It is not clear when these mosaics were first put in place, as noted by \nLeal, \u201cAbbasid Mosaic Tradition,\u201d 31.\n\n279.  Recent discussion in George, Umayyad Mosque, 77\u201391.\n280.  See the discussions in George, Rise of Islamic Calligraphy, 60\u201368; idem, Umayyad Mosque, 146; Milwright, \n\nDome of the Rock, 111\u201314.\n281.  See the discussion in Munt, Holy City of Medina, 123\u201347.\n282.  Similar calls appear, famously, in the Dome of the Rock\u2019s inscriptions, for example. To give just one \n\nfurther example, they can also be seen in one of the texts (probably early Abbasid) from Mecca; see Al-R\u0101shid et \nal., \u0100th\u0101r min\u1e6daqat Makka al-mukarrama, 113\u201314.\n\n283.", "start_char_idx": 151141, "end_char_idx": 154602, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "507d3ed7-99c3-4e29-b567-7b0ab7cd8bdd": {"__data__": {"id_": "507d3ed7-99c3-4e29-b567-7b0ab7cd8bdd", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b3017005-aace-4b04-8bec-88cfa880b8fd", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "2762b401609ed2698c7d4943a834345b44a1914bd6024739a13caa09c612bbe5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "96eed3ba-b19c-4208-b3c9-12286a373e66", "node_type": "1", "metadata": {}, "hash": "11f849dcbb1cfff2440d178cb66f27a40fc1361062c6055579b94265932e14c9", "class_name": "RelatedNodeInfo"}}, "text": "283.  \u00a7\u00a79, 10d, 11a, 11b, 12a, 12b, 13a, 13b, 13c, 14a, 14b, 15b, 16a, 17a, 18a, 19a, 20a, 21, 22a, 22b, 23b, 24c, 25a. \nFor some discussion of the use of Qur\u02beanic verses to adorn entrances to mosques throughout the premodern \nIslamic world, see Erica Cruikshank Dodd and Shereen Khairallah, The Image of the Word: A Study of Quranic \nVerses in Islamic Architecture (Beirut: American University of Beirut, 1981), 1:73\u201380.\n\n\n\n122  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ndominated the Umayyad mosque\u2019s epigraphic program, but among the early Abbasid \ninscriptions only s\u016bras 1, 94, 101, 102 and 112 were cited in full. Some verses were cited \ntwice: this was certainly the case for Q 2:255, 3:190, 9:18, 9:33, and 9:128\u201329, and Q 33:56 was \ncited directly three times. Q 7:54 was probably cited twice (although one of these may have \nbeen another verse instead); Q 17:111 was cited directly once and alluded to on another \noccasion; and Q 4:134 and 17:43 seem to have been alluded to twice. The citation of or \nallusion to these particular verses, including those referenced more than once, is not really \nsurprising in this context: many invoke Qur\u02beanic references to the prophet/messenger, \nto \u201cmosques\u201d (mas\u0101jid), or to the superiority and triumph of Islam over other faiths.  \nAs Robert Hillenbrand has noted, \u201cthe choice of Quranic inscriptions for use in a mosque \nwas only theoretically wide. In practice it was narrow.\u201d284 It is, therefore, not surprising to \nsee significant overlap between the verses used in al-Mahd\u012b\u2019s mosque in Medina and those \nused in other premodern mosques. Of the s\u016bras that Hillenbrand identified as those most \ncommonly drawn upon in architecture\u2014Q 2, 3, 9, 17, 24, 48, 112, and 114\u2014verses from all \nbar the last were used in al-Mahd\u012b\u2019s inscriptions in Medina (and, of course, Q 114 may well \nstill have been visible in the Umayyad qibla wall inscription).285 And of the verses from s\u016bra \n9 that were most commonly used in architectural settings\u2014Q 9:18, 21\u201322, and 33\u2014verses 18 \nand 33 were both cited twice in Medina.286 That said, it is a point of interest that Q 9:33 is \napparently cited frequently on funerary stelae, so its use here, in the mosque that contained \nthe prophet\u2019s grave, is possibly notable.287 The appearance twice of the so-called Throne \nVerse (Q 2:255) also fits that verse\u2019s regular use in other monuments associated with caliphal \npatronage.288 Two of the verses cited or referenced more than once (Q 33:56 and 17:111)  \n\n284.  Robert Hillenbrand, \u201cQur\u02beanic Epigraphy in Medieval Islamic Architecture,\u201d Revue des \u00e9tudes islamiques \n54 (1986): 171\u201387, at 172. That said, sometimes specific verses not commonly used elsewhere were used to fit \nspecific monuments, such as Q 3:96\u201397, which was used in the mosaic inscription erected above an entrance to \nthe Masjid al-\u1e24ar\u0101m in Mecca by Ab\u016b Ja\u02bffar al-Man\u1e63\u016br; see al-Azraq\u012b, Akhb\u0101r Makka, 2:58\u201359; Blair, \u201cInscribing \nthe Hajj,\u201d 160\u201361.\n\n285.  Hillenbrand, \u201cQur\u02beanic Epigraphy,\u201d 172; Hillenbrand\u2019s data is drawn from Dodd and Khairallah, Image of \nthe Word.", "start_char_idx": 154598, "end_char_idx": 157666, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "96eed3ba-b19c-4208-b3c9-12286a373e66": {"__data__": {"id_": "96eed3ba-b19c-4208-b3c9-12286a373e66", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "507d3ed7-99c3-4e29-b567-7b0ab7cd8bdd", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "ea2e5e0f53032d2fb120035d22878d3412c6bc8c2e90c08928286e57577fc6dd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "96d919aa-30cb-4f17-81a7-3f7158ab5c93", "node_type": "1", "metadata": {}, "hash": "9c0bf60a7b4910a44fadaa934d071aaad88c3ba5cfdaf46134c44eef0bcd7908", "class_name": "RelatedNodeInfo"}}, "text": "There is also some overlap with the Qur\u02beanic inscriptions, perhaps dating to the early to mid-second/\neighth century, in the mosque at Shivta (al-Subay\u1e6d\u0101); for these, see Moor, \u201cMosque and Church.\u201d\n\n286.  Q 9:18 is apparently \u201cby far the most common Koranic text used in the decoration of a mosque,\u201d and it \nis often found in foundation inscriptions, as in \u00a73 here; see Dodd and Khairallah, Image of the Word, 1:63.\n\n287.  Hillenbrand, \u201cQuranic Epigraphy,\u201d 173. That said, Q 9:33 does appear in another (this time extant) \nearly Abbasid inscription in Sanaa, dated to 136/753\u201354, which commemorates the restoration/construction of \nmosques; see Mittwoch, \u201cEine arabische Bauinschrift,\u201d 235, 237; al-D\u016br\u012b, \u201cal-Fikra al-mahdiyya,\u201d 124; Serjeant \nand Lewcock, \u201cArchitectural History,\u201d 348; Elad, \u201cCaliph Ab\u016b\u02bel-\u02bfAbb\u0101s al-Saff\u0101\u1e25,\u201d 16. It also apparently featured \nin al-Man\u1e63\u016br\u2019s inscription in the Masjid al-\u1e24ar\u0101m in Mecca; see al-Azraq\u012b, Akhb\u0101r Makka, 2:58\u201359; Blair, \n\u201cInscribing the Hajj,\u201d 161.\n\n288.  See, for example, Flood, Great Mosque, 247\u201348; Milwright, Dome of the Rock, 74\u201379; Milka Levy-Rubin, \n\u201cWhy Was the Dome of the Rock Built? A New Perspective on a Long-Discussed Question,\u201d Bulletin of the School \nof Oriental and African Studies 80, no. 3 (2017): 441\u201364, at 462. G\u00fclru Necipo\u011flu suggests (\u201cDome of the Rock,\u201d \n46) that the Throne Verse was also displayed in the dome of the Umayyad Dome of the Rock, although the \nearliest witness is from the sixth/twelfth century, after the Fatimids had rebuilt the dome and renovated its \ndecoration. For the verse\u2019s use in other mosques across the premodern Islamic world, see Dodd and Khairallah, \nImage of the Word, 1:64\u201365. In light of the fairly common use of this verse in Umayyad and early Abbasid", "start_char_idx": 157667, "end_char_idx": 159422, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "96d919aa-30cb-4f17-81a7-3f7158ab5c93": {"__data__": {"id_": "96d919aa-30cb-4f17-81a7-3f7158ab5c93", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "96eed3ba-b19c-4208-b3c9-12286a373e66", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "28368ddc7f0f24248ad74b834d4862f60459b312145e5bbc102adadd4589480c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c4c7eb59-3b9e-486c-94b0-094c1a1d8a68", "node_type": "1", "metadata": {}, "hash": "4dcb16a1c6b541c17ff35a753a7173294b8cb89b38533fa1e97c75f9bfc7eb55", "class_name": "RelatedNodeInfo"}}, "text": "In light of the fairly common use of this verse in Umayyad and early Abbasid \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  123\n\nalso appeared on the outer face of the Umayyad mosaic inscription in the Dome of the Rock,  \nas did Q 112, which was used once in the early Abbasid inscriptions in the Prophet\u2019s Mosque \n(\u00a725b).289 Although many of these Qur\u02beanic citations and blessings for the prophet of course \nhad a specific significance for the message the inscriptions\u2019 patrons were attempting to \npromote, the decoration of a mosque with such texts in and of itself would presumably have \ncontributed to the sanctity of the space.\n\nThis article will end with a discussion of what these inscriptions from the Prophet\u2019s \nMosque can tell us about early Abbasid messages concerning the legitimacy of their rule. \nBefore we get there, however, it is important to consider how visitors to the mosque might \nhave reacted to the texts. They were clearly designed to be visible, although that does not \nnecessarily mean they were designed to be easily legible;290 we cannot say much about how \ndifficult it was to read them without knowing much more about their precise locations \n(including how they faced the light) and their material. That said, their location around \nthe entrances and the courtyard seems significant. On the one hand, these locations may \nhave ensured that at least some of the texts did receive as much light as possible. And on \nthe other hand, inscribed scriptural passages were often used to decorate (and perhaps to \nsanctify) entrances to many late antique religious buildings, as well as certain locations in \nthe interior of such buildings, and this significance may have been apparent to visitors to \nthe Prophet\u2019s Mosque even if they could not always read the texts of the inscriptions.291\n\nThe various extant sources reporting the inscriptions\u2019 contents do disagree over \ntheir wording. Sometimes the divergence is a matter of minor variations, but sometimes \nsignificant portions are read differently, notably (as we have seen) the dates of some of the \ntexts. The differences could, of course, simply be a result of errors in transcription or by \nlater copyists of the manuscripts. I have also discussed some cases in which the dates or the \nnames of caliphs may have been altered to make the data fit better with a later scholar\u2019s \nknowledge (Ibn Qutayba) or in an effort to reconstruct a more original text (Ibn al-Najj\u0101r). \nThey could also, however, reflect engagement with these texts by visitors and readers \nwho appreciated the general gist of the message and perhaps often recognized specific \n\nimperial monuments, it is interesting that Greek biblical inscriptions displaying comparable messages of divine \ndominion and God\u2019s throne over the Roman triple gate in the southern wall of the temenos in Damascus were \nleft in situ in the new mosque there; see George, Umayyad Mosque, 95.\n\n289.  This may actually account for all of the Qur\u02beanic inscriptions used in the outer-face text in the Dome of \nthe Rock. Others have also identified references there to Q 57:2 and 64:1, which do not appear in the Prophet\u2019s \nMosque, but Scott Lucas has argued intriguingly that these may have been incorrectly identified and that the \ninscription in that location is actually citing a prophetic \u1e25ad\u012bth instead; see his \u201cAn Efficacious Invocation \nInscribed on the Dome of the Rock: Literary and Epigraphic Evidence for a First-Century \u1e24ad\u012bth,\u201d Journal of \nNear Eastern Studies 76, no. 2 (2017): 215\u201330.\n\n290.  See, for example, Hillenbrand, \u201cQur\u02beanic Epigraphy,\u201d 178: \u201cEven if inscriptions are visible they do not \nneed to be legible.\u201d The ways in which late antique inscriptions in religious buildings were supposed to be read \nand engaged with features heavily in the recent discussion in Leatherbury, Inscribing Faith; see, for example, \nthe comments at 14\u201318.\n\n291.  Leatherbury, Inscribing Faith, 262\u201371. Irene Bierman has made a similar point about the use of \ninscriptions to adorn entrances in city walls; see her Writing Signs: The Fatimid Public Text (Berkeley: University \nof California Press, 1998), 31\u201332, 35, 73.", "start_char_idx": 159346, "end_char_idx": 163551, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c4c7eb59-3b9e-486c-94b0-094c1a1d8a68": {"__data__": {"id_": "c4c7eb59-3b9e-486c-94b0-094c1a1d8a68", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "96d919aa-30cb-4f17-81a7-3f7158ab5c93", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "b72589cf77b02c97bf42e4431d471dc7b9ff80e801165177c11d5fce51a30980", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1ac8d4f2-6e5a-4eab-b8d4-40d7ac16d138", "node_type": "1", "metadata": {}, "hash": "99c18a497316707fd393b7cddcb58f62a8f9fbdac7554eea0964a78d5f99e576", "class_name": "RelatedNodeInfo"}}, "text": "124  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nQur\u02beanic verses but were not necessarily familiar with the precise names, dates, and other \ninformation the inscriptions may have contained. Those who cared more about precision on \nsuch details, including the authors of our surviving sources, tried to make them out, albeit \nwith varying results. But we might assume that many visitors were largely unconcerned \nwith the details of the texts, principally marking (but not, of course, necessarily accepting) \ntheir messages of prophetic authority and obedience to God, adherence to which could be \ndemonstrated by recognizing the legitimacy and philanthropic generosity of the reigning \n\u201cservant of God\u201d and \u201ccommander of the faithful.\u201d292\n\nAs modern scholars have long understood \u201cone of the main reasons to erect a monumental \ninscription was propaganda and advertising, to broadcast a ruler\u2019s good name and works or \nto mark his sovereignty.\u201d293 Even if the texts in Medina were not designed to be legible, \naspects of their setting may have emphasized their imperial message; this would be the \ncase, for example, with any texts that may have been executed in the gold-on-blue scheme. \nIt is also worth noting that the appearance of inscriptions around all the entrances to the \nmosque as well as along the qibla wall and around the courtyard would have meant that \ntexts encircled large sections of the mosque, and encircling texts have been identified as \nconveying important messages of imperial rule in late antique and early Islamic contexts.294\n\nWhat the inscriptions actually said is, of course, still important, and some of the texts \nprovide an indication of how these early Abbasid caliphs expected visitors to the mosque \nto understand the nature of their sovereignty and the reasons for the legitimacy of their \nauthority. The details of the early Abbasids\u2019 justifications for overthrowing the Umayyads \nand of their own claims to caliphal authority have long been a matter of debate among \nhistorians, who have attempted to track the developments in their claims to rule on the \nbasis of being members, in a more or less particular fashion, of Ban\u016b H\u0101shim, the family of \nthe prophet.295 The early Abbasid inscriptions from the Prophet\u2019s Mosque in Medina provide \nsome examples of already generally well-known strategies and claims, but also evidence of \nsome less-known efforts.\n\nAmong the better-known claims found in these inscriptions are those that fit nicely \nthe context of the years that followed the Abbasids\u2019 successful seizure of power from the \nUmayyads. These come, appropriately, in the text supposedly installed by Ibn Ghaz\u0101la to \n\n292.  There is an interesting discussion of the necessity of the readability of royal inscriptions in pre-Islamic \nIran in Canepa, \u201cInscriptions,\u201d for example at 13: \u201cEven if their contents were not exactly known, inscriptions\u2019 \ntangible presence extended the power and presence of the royal patron beyond the palace into the landscape.\u201d \nSee also the discussion in Jeremy Johns, \u201cArabic Inscriptions in the Cappella Palatina: Performativity, Audience, \nLegibility and Illegibility,\u201d in Eastmond, Viewing Inscriptions, 124\u201347.\n\n293.  Blair, Islamic Inscriptions, 41.\n294.  See, for example, Milwright, Dome of the Rock, 197, 254; see also the wider discussion of inscriptions \n\nthat encircled religious buildings in late antiquity in Leatherbury, Inscribing Faith, 148\u201355, and the comments \nabout inscriptions encouraging viewers to move around monuments at 248\u201353, 259, 286.\n\n295.  See above, n. 5, for some relevant studies. That \u201cH\u0101shim\u012b\u201d was a label used already in the Umayyad \nperiod to describe members of the family of the prophet more broadly than was the case with the labels \n\u201cTalibids\u201d or \u201c\u02bfAlids\u201d was observed by Wilferd Madelung, \u201cThe H\u0101shimiyy\u0101t of al-Kumayt and H\u0101shim\u012b Shi\u02bfism,\u201d \nStudia Islamica 70 (1989): 5\u201326.", "start_char_idx": 163555, "end_char_idx": 167447, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1ac8d4f2-6e5a-4eab-b8d4-40d7ac16d138": {"__data__": {"id_": "1ac8d4f2-6e5a-4eab-b8d4-40d7ac16d138", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c4c7eb59-3b9e-486c-94b0-094c1a1d8a68", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "891be78bb699bf6135ed102d5b46dccd2452793e220391d11324271226ce20ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8e0ca1a1-cf45-458c-9da2-40e255941400", "node_type": "1", "metadata": {}, "hash": "6e6a57857f94e85cafa80435397a96635e03169c9392fdc50af3f5726afda0cd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  125\n\nreplace an earlier Umayyad text (\u00a71). First, we see here calls to action in accordance with \nthe Book of God and the sunna of His prophet as well as an emphasis on the necessity of \ndisobeying and overturning the false practices of tyrants. Anti-Umayyad rebels, including \nthose leading the movement that brought the Abbasids to power, apparently made frequent \nand somewhat generic use of calls for action in accordance with \u201cthe Book of God and \nthe sunna of His prophet.\u201d296 Other texts (for example, \u00a727a) also emphasize that it is the \nAbbasid caliph who is the guardian of the sunna. The Ibn Ghaz\u0101la inscription (\u00a71) also calls \nfor just caliphal oversight of fiscal matters, principally through the \u201cequitable division \nof the fay\u02be\u201d and the \u201cappropriate expenditure of the \u2018fifths.\u2019\u201d This call, too, fits well in \nthe context of rulers who had recently seized power from the Umayyads, since the latter \nfamily\u2019s supposed mismanagement of the empire\u2019s finances was a major complaint of rebels \nagainst their rule.297 This inscription thus offers a symbolic rewriting of an Umayyad-era \ntext with many of the key messages proclaimed by the rebels whose actions had eventually \nbrought the Abbasids to power.\n\nThe more interesting language revealed in these inscriptions includes the relatively \ncommon reference to the Abbasids as \u201ccaliphs\u201d or as possessors of \u201ccaliphate,\u201d in two \ncases within a list of titles (see \u00a7\u00a75 and 19b) and in three cases in other parts of the text \n(see \u00a7\u00a726, 27a, and 27b). This may seem innocuous enough, since we are well aware that \nthe title \u201ccaliph\u201d was applied to all these rulers. The debate about the precise meaning of \nthis title continues, however, and it also remains the case that relatively few caliphs from \nthe Umayyad and early Abbasid periods are known to have made use of this specific title \nin public media.298 Although the title al-khal\u012bfa does appear occasionally on coins during \n\n296.  Patricia Crone and Martin Hinds, God\u2019s Caliph: Religious Authority in the First Centuries of Islam \n(Cambridge: Cambridge University Press, 1986), 58\u201396. For the existence of various different ideas in the early \nAbbasid period about the meaning of \u201cthe sunna of the prophet\u201d and the identity of its most appropriate \nguardians, see also Zaman, Religion and Politics, esp. within 70\u2013118.\n\n297.  See, for example, the accusations leveled in the sermon of the anti-Umayyad rebel Ab\u016b \u1e24amza \nal-Mukht\u0101r b. \u02bf Awf in 129\u201330/747, in Crone and Hinds, God\u2019s Caliph, 131\u201332; more generally, see Crone, Medieval \nIslamic Political Thought, 52; Andrew Marsham, \u201cFay\u02be,\u201d in Encyclopaedia of Islam, 3rd ed.\n\n298.  The classic study is Crone and Hinds, God\u2019s Caliph. In line with trends in scholarship on the early \nIslamic centuries over the past couple of decades, many more discussions have been published on Umayyad \ncaliphs\u2019 titles and political thought than have appeared on those of the early Abbasids; see, for example, Wad\u0101d \nal-Q\u0101\u1e0d\u012b, \u201cThe Religious Foundation of Late Umayyad Ideology and Practice,\u201d in Saber religioso y poder pol\u00edtico \nen el islam: Actas del Simposio Internacional (Granada, 15\u201318 Octubre 1991), 231\u201373 (Madrid: Agencia Espa\u00f1ol \nde Cooperaci\u00f3n Internacional, 1994); Shahin, \u201cStruggling for Communitas\u201d; Luke Treadwell, \u201cThe Formation \nof Religious and Caliphal Identity in the Umayyad Period: The Evidence of the Coinage,\u201d in A Companion to \nIslamic Art and Architecture, ed.", "start_char_idx": 167451, "end_char_idx": 170988, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8e0ca1a1-cf45-458c-9da2-40e255941400": {"__data__": {"id_": "8e0ca1a1-cf45-458c-9da2-40e255941400", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1ac8d4f2-6e5a-4eab-b8d4-40d7ac16d138", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "6a84593e3c2cad75cf13ba4d301952a440b12f1bfcfb8fa238f3535c0f48f1bf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bf24d093-0782-488e-8f48-f1e36d3cd143", "node_type": "1", "metadata": {}, "hash": "7850a68222b6fc226720f827d689a613a2ab25f04f807b5a3bad05760670552e", "class_name": "RelatedNodeInfo"}}, "text": "Finbarr Barry Flood and G\u00fclru Necipo\u011flu, 1:89\u2013108 (Hoboken, NJ: John Wiley, \n2017); Andrew Marsham, \u201c\u2018God\u2019s Caliph\u2019 Revisited: Umayyad Political Thought in Its Late Antique Context,\u201d in \nGeorge and Marsham, Power, Patronage, and Memory, 3\u201337; Sean W. Anthony, \u201cProphetic Dominion, Umayyad \nKingship: Varieties of Mulk in the Early Islamic Period,\u201d in Marsham, Umayyad World, 39\u201364. Some discussions \nof early Abbasid titles and political thought are referenced in footnotes throughout this article (esp. but not \nexclusively in n. 5); in addition, particularly useful among recent studies are the relevant sections of Andrew \nMarsham, Rituals of Islamic Monarchy: Accession and Succession in the First Muslim Empire (Edinburgh: \nEdinburgh University Press, 2009), 183\u2013249; and Linda T. Darling, \u201c\u2018The Viceregent of God, from Him We Expect \nRain\u2019: The Incorporation of the Pre-Islamic State in Early Islamic Political Culture,\u201d Journal of the American \nOriental Society 134, no. 3 (2014): 407\u201329.\n\n\n\n126  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nthe reigns of Mu\u1e25ammad al-Mahd\u012b, M\u016bs\u0101 al-H\u0101d\u012b (r. 169\u201370/785\u201386), H\u0101r\u016bn al-Rash\u012bd, and  \n\u02bfAbd All\u0101h al-Ma\u02bem\u016bn, often in conjunction with another title or laqab, it is hardly known on \npublic media other than coins.299 This fact makes the five apparent uses of the title around \none building by the late second/eighth century quite remarkable. It is also important to \npoint out that in the two cases in which the word forms part of the caliph\u2019s titles, it is \nexplicit that he is God\u2019s caliph; this is entirely to be expected given the conclusions of \nearlier studies on this question.300\n\nOne text, in particular, is worth looking at in a bit more detail: the inscription from \nB\u0101b Ziy\u0101d toward the southern end of the western wall commemorating Ab\u016b Ja\u02bffar \nal-Man\u1e63\u016br\u2019s work, dated to 151/768\u201369 (\u00a726).301 In this text, the Abbasid caliph makes the \nexplicit point that \u201cthe commander of the faithful, may God ennoble him, is the most \nworthy of men to oversee that because of his close kinship to the messenger of God (\u1e63) \nand because of his caliphate with which he/He distinguished him.\u201d It is the juxtaposition \nof al-Man\u1e63\u016br\u2019s caliphate (khil\u0101fa) with his \u201cclose kinship to the messenger of God\u201d that is \nparticularly notable here. It has long been pointed out that the rebellion of the Hasanid \n\u02bfAlids Mu\u1e25ammad b. \u02bfAbd All\u0101h \u201cal-Nafs al-Zakiyya\u201d and his brother Ibr\u0101h\u012bm in 145/762, \nwhile not necessarily a serious military threat to early Abbasid rule, presented the new \nruling family with a major challenge to the claims underpinning their authority from \nmembers of a family that felt it had a better claim to rule on the basis of the closeness of its \nrelationship to the prophet.302 This inscription from Medina suggests that in the aftermath \nof the revolt, al-Man\u1e63\u016br saw the public patronage of work on the Prophet\u2019s Mosque as a \nway of countering the claims of rivals within the wider family of the prophet.303 Quite how \nsuccessful such claims were in heading off opposition and winning over Muslims who were \nnot members of the family of the prophet is not obvious. Among the interesting surviving \nletters said to have passed between the Syrian legal scholar \u02bfAbd al-Ra\u1e25m\u0101n al-Awz\u0101\u02bf\u012b  \n(d.", "start_char_idx": 170989, "end_char_idx": 174243, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bf24d093-0782-488e-8f48-f1e36d3cd143": {"__data__": {"id_": "bf24d093-0782-488e-8f48-f1e36d3cd143", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8e0ca1a1-cf45-458c-9da2-40e255941400", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "255c70091582559fbe2ee3067060bef3875873c685d2139671e89442883577d0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ab23a2d3-8a88-4406-8900-eadf8e3046a1", "node_type": "1", "metadata": {}, "hash": "9e2ac525df52db9784078fc4bbfad480516ac6148aa094f2d44b7c2c94cd93c7", "class_name": "RelatedNodeInfo"}}, "text": "157/773\u201374) and Abbasid caliphs or their representatives or family members there is \na set of three letters that can be dated to 138\u201339/755\u201357 and are addressed to al-Man\u1e63\u016br, \nurging him to ransom Muslims captured by the Romans/Byzantines in Q\u0101l\u012bqal\u0101 (modern \nErzurum). In one of these, al-Awz\u0101\u02bf\u012b urges the caliph to see following the prophet\u2019s sunna as \nmore important for appropriate rulership than the closeness of the ruler\u2019s relationship to \nthe prophet.304\n\n299.  The title was perhaps also used on coins by \u02bfAlid rebels of this period; see George C. Miles, \u201cAl-Mahd\u012b \nal-\u1e24aqq, Am\u012br al-Mu\u02bemin\u012bn,\u201d Revue numismatique, 6th ser., 7 (1965): 329\u201341; Michael Bonner, \u201cAl-Khal\u012bfa \nal-Mar\u1e0d\u012b: The Accession of H\u0101r\u016bn al-Rash\u012bd,\u201d Journal of the American Oriental Society 108, no. 1 (1988): 79\u201391.\n\n300.  See esp. Crone and Hinds, God\u2019s Caliph.\n301.  Much of this paragraph repeats an argument made originally in Munt, Holy City of Medina, 167\u201368.\n302.  See especially Elad, Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya; and Tor, \u201cParting of Ways.\u201d\n303.  The undated but probably early Abbasid inscription from the Masjid al-Bay\u02bfa in Mecca also attempts to \n\nemphasize the significance of the Abbasids\u2019 eponymous ancestor, al-\u02bfAbb\u0101s b. \u02bfAbd al-Mu\u1e6d\u1e6dalib, in the Muslim \ncommunity\u2019s history by celebrating his role in the oath of allegiance (bay\u02bfa) to the prophet that that mosque \nwas built to commemorate; see al-R\u0101shid et al., \u0100th\u0101r Min\u1e6daqat Makka al-Mukarrama, 122\u201325.\n\n304.  For the letter, see Ibn Ab\u012b \u1e24\u0101tim, al-Jar\u1e25 wa-l-ta\u02bfd\u012bl, 1:195\u201397 (the relevant section is at 195\u201396); and \nfor discussion, see Rana Mikati, \u201cMissives from the Frontier (130\u2013152/747\u2013769): Al-Awz\u0101\u02bf\u012b and the Abbasids,\u201d \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  127\n\nThe final contribution the inscriptions from Medina make to our understanding of the \nnature of early Abbasid rule concerns the public use of titles by reigning caliphs. There \nare probably at least six extant inscriptions commemorating caliphally sponsored building \nwork from the early Abbasid period that both mention a reigning caliph and provide a date \nthat can help us to identify him specifically. There are two others that are not dated but \nthat can, thanks to other information provided by the inscriptions, be dated fairly securely \nto the early Abbasid period, and one more that can perhaps be linked to a nearby dated text. \nTable 1 provides information about how these nine texts refer to the reigning caliph.305\n\nTable 1\n\nLocation Date (AH) Titles (Arabic) Titles (English)\n\nMafraq306 135 al-mahd\u012b [. . .]307 \u201cthe mahd\u012b\u201d\n\nBays\u0101n/Scythopolis308 135 al-mahd\u012b \u02bfabd all\u0101h \n\u02bfabd all\u0101h am\u012br \n\nal-mu\u02bemin\u012bn\n\n\u201cthe mahd\u012b, the servant \nof God, \u02bfAbd All\u0101h, \n\nthe commander of the \nfaithful\u201d\n\nSanaa309 136 al-mahd\u012b \u02bfabd all\u0101h \n\u02bfabd all\u0101h am\u012br \nal-mu\u02bemin\u012bn310\n\n\u201cthe mahd\u012b, the servant \nof God, \u02bfAbd All\u0101h, \n\nthe commander of the \nfaithful\u201d\n\nJournal of Abbasid Studies 7, no.", "start_char_idx": 174244, "end_char_idx": 177213, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ab23a2d3-8a88-4406-8900-eadf8e3046a1": {"__data__": {"id_": "ab23a2d3-8a88-4406-8900-eadf8e3046a1", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bf24d093-0782-488e-8f48-f1e36d3cd143", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "1232b0769f8658d2042b80cf749b33debcff63a844db5e8b879360f8b1498408", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8172c2c3-b778-486d-ba47-e946706f5752", "node_type": "1", "metadata": {}, "hash": "7b68d16d340f38be456d5d24ddcabd023ef1d2902bf2b35faf2d1895d184cfad", "class_name": "RelatedNodeInfo"}}, "text": "1 (2020): 1\u201332, esp. 13\u201318.\n305.  I am leaving aside references to reigning caliphs on coins and other media and types of inscriptions, \n\nalthough these can provide interesting parallels; see, for example, Bates, \u201cKhur\u0101s\u0101n\u012b Revolutionaries.\u201d There is, \nhowever, one interesting item that could be considered here as well. An Arabic inscription on an ivory casket \nheld in the treasury of the Basilica of St Gereon in Cologne notes that it was produced in (or perhaps imported \nto) Aden (in today\u2019s Yemen) and calls on God\u2019s blessing for \u201cthe servant of God, \u02bfAbd All\u0101h, the commander of \nthe faithful\u201d (\u02bfabd all\u0101h \u02bfabd all\u0101h am\u012br al-mu\u02bemin\u012bn). Given that the inscription also mentions the governor \nof Yemen, \u02bfAbd All\u0101h b. al-Rab\u012b\u02bf, the caliph in question would be either Ab\u016b al-\u02bfAbb\u0101s al-Saff\u0101\u1e25 or Ab\u016b Ja\u02bffar \nal-Man\u1e63\u016br. For this text, see J. Gildemeister, \u201cZwei arabische Inschriften auf Elfenbeinb\u00fcchsen,\u201d Zeitschrift der \ndeutschen morgenl\u00e4ndischen Gesellschaft 25, no. 1\u20132 (1871): 248\u201350; RCEA, 1:32 (no. 41). It is briefly discussed \nin Elad, \u201cStruggle,\u201d 39\u201340, n. 5; and in Noelia Silva Santa-Cruz, \u201cThe Siculo-Arabic Ivories and Their Spreading \nto al-Andalus,\u201d Journal of Transcultural Medieval Studies 4, no. 1\u20132 (2017): 147\u201390, at 153 (with several further \nreferences). For the suggestion that this casket was imported to Yemen rather than produced there (as the \ninscription suggests), see Ralph Pinder-Wilson, \u201cIvory Working in the Umayyad and Abbasid Periods,\u201d Journal \nof the David Collection 2, no. 1\u20132 (2005): 13\u201323, at 15. It has been suggested that the casket could be dated \nslightly later on the basis of the governor\u2019s name, to sometime in the reign of Mu\u1e25ammad al-Mahd\u012b, but the \nreasoning behind this suggestion is flawed; see Avinoam Shalem, The Oliphant: Islamic Objects in Historical \nContext (Leiden: Brill, 2004), 26.\n\n306.  Al-Jbour, \u201cDiscovery.\u201d\n307.  The text breaks off at this point.\n308.  Elad, \u201cCaliph Ab\u016b\u02bel-\u02bfAbb\u0101s al-Saff\u0101\u1e25,\u201d 9; CIAP, 2:215.\n309.  Mittwoch, \u201cEine arabische Bauinschrift\u201d; al-D\u016br\u012b, \u201cal-Fikra al-mahdiyya,\u201d 124; Serjeant and Lewcock, \n\n\u201cArchitectural History,\u201d 348; Elad, \u201cCaliph Ab\u016b\u02bel-\u02bfAbb\u0101s al-Saff\u0101\u1e25,\u201d 16. Since Ab\u016b al-\u02bfAbb\u0101s al-Saff\u0101\u1e25 died \nmidway through the last month (Dh\u016b al-\u1e24ijja) in the year 136, he is almost certainly the caliph mentioned in", "start_char_idx": 177214, "end_char_idx": 179520, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8172c2c3-b778-486d-ba47-e946706f5752": {"__data__": {"id_": "8172c2c3-b778-486d-ba47-e946706f5752", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ab23a2d3-8a88-4406-8900-eadf8e3046a1", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "5d12b1ddc529ea9b8968bd93c756f101c401b12c117c0f426134b24ce6ed7635", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "89ffad5a-8fc6-45c1-b4da-3afd30a36b5f", "node_type": "1", "metadata": {}, "hash": "3d3fdb7260e0708d99928a3dbae682cbe8d2ff73e5d769967ea9e3bf2067ac40", "class_name": "RelatedNodeInfo"}}, "text": "128  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nMecca310  \n(Masjid al-Bay\u02bfa)311 \n\n144 \u02bfabd all\u0101h  \n(\u02bfabd all\u0101h)312 am\u012br \n\nal-mu\u02bemin\u012bn\n\n\u201cthe servant of God,  \n(\u02bfAbd All\u0101h), the \n\ncommander of the \nfaithful\u201d\n\nMecca  \n(Masjid al-Bay\u02bfa)313 \n\nno date (perhaps \nconnected to the above)\n\n\u02bfabd all\u0101h (\u02bfabd \nall\u0101h)314 am\u012br \nal-mu\u02bemin\u012bn\n\n\u201cthe servant of God,  \n(\u02bfAbd All\u0101h), the \n\ncommander of the \nfaithful\u201d\n\nAscalon315 155 al-mahd\u012b am\u012br \nal-mu\u02bemin\u012bn316\n\n\u201cthe mahd\u012b, the \ncommander of the \n\nfaithful\u201d\n\nMecca (al-Masjid \nal-\u1e24ar\u0101m)317 \n\n167 \u02bfabd all\u0101h \nmu\u1e25ammad al-mahd\u012b \n\nam\u012br al-mu\u02bemin\u012bn\n\n\u201cthe servant of God, \nMu\u1e25ammad, the mahd\u012b, \nthe commander of the \n\nfaithful\u201d\n\nMecca  \n(al-Masjid al-\u1e24ar\u0101m)318 \n\nundated  \n(but presumably \n\nconnected to the above)\n\n\u02bfabd all\u0101h al-mahd\u012b \nmu\u1e25ammad am\u012br \n\nal-mu\u02bemin\u012bn\n\n\u201cthe servant of God, \nthe mahd\u012b, Mu\u1e25ammad, \nthe commander of the \n\nfaithful\u201d\n\nDarb Zubayda \nmilestone (held today \nin Jedda)319 \n\nundated  \n(but perhaps from \n\nal-Mahd\u012b\u2019s caliphate)\n\nal-mahd\u012b \u02bfabd all\u0101h \n\u02bfabd all\u0101h am\u012br \n\nal-mu\u02bemin\u012bn\n\n\u201cthe mahd\u012b, the servant \nof God, \u02bfAbd All\u0101h, \n\nthe commander of the \nfaithful\u201d\n\nthis text; see al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:87. Cf., however, Serjeant and Lewcock, \u201cArchitectural History,\u201d 348 (who \nassume that the caliph in question was al-Man\u1e63\u016br).\n\n310.  Al-\u1e24ajr\u012b, Mas\u0101jid \u1e62an\u02bf\u0101\u02be, 26, mistakenly reads am\u012br al-mu\u02bemin\u012bn \u02bfabd all\u0101h al-mahd\u012b, \u201cthe commander \nof the faithful, the servant of God [or \u02bfAbd All\u0101h], the mahd\u012b.\u201d\n\n311.  Al-R\u0101shid et al., \u0100th\u0101r Min\u1e6daqat Makka al-Mukarrama, 122.\n312.  Al-R\u0101shid\u2019s edition of the text omits one \u02bfabd all\u0101h, but it is clearly there in the photograph he \n\nprovides.\n313.  Al-R\u0101shid et al., \u0100th\u0101r Min\u1e6daqat Makka al-Mukarrama, 122\u201325.\n314.  Al-R\u0101shid\u2019s edition of the text omits one \u02bfabd all\u0101h, but it is clearly there in the photograph he \n\nprovides.\n315.  RCEA, 1:32\u201333 (no. 42); CIAP, 1:144.\n316.  It has been suggested that this should read al-mahd\u012b [bn] am\u012br al-mu\u02bemin\u012bn, \u201cal-Mahd\u012b, [son of] the \n\ncommander of the faithful\u201d; see Elad, \u201cStruggle,\u201d 58, n. 91; Moshe Gil, A History of Palestine, 634\u20131099, trans. \nEthel Broido (Cambridge: Cambridge University Press, 1992), 193. That would certainly overlap with usage \non coinage, for which see Jere L. Bacharach, \u201cLaqab for a Future Caliph: The Case of the Abbasid al-Mahd\u012b,\u201d \nJournal of the American Oriental Society 113, no.", "start_char_idx": 179525, "end_char_idx": 181867, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "89ffad5a-8fc6-45c1-b4da-3afd30a36b5f": {"__data__": {"id_": "89ffad5a-8fc6-45c1-b4da-3afd30a36b5f", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8172c2c3-b778-486d-ba47-e946706f5752", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "7527c09961e438c48b3a67c74c9815ff6ed3ef2cbb144b440997e6ba4413554d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "36441f7f-a8bf-4633-affe-843145898b98", "node_type": "1", "metadata": {}, "hash": "cf35518b0b9b7e28a48c1cc3fd12c2ce1d1b4b4cb66645a418b5c33161a8b034", "class_name": "RelatedNodeInfo"}}, "text": "2 (1993): 271\u201374; Bates, \u201cKhur\u0101s\u0101n\u012b Revolutionaries.\u201d It is \nnot, however, what this inscription actually says, so I am inclined to follow Sharon (CIAP, 1:146\u201347) and read \nit without the added \u201cbn.\u201d\n\n317.  Al-R\u0101shid et al., \u0100th\u0101r Min\u1e6daqat Makka al-Mukarrama, 111\u201313.\n318.  To be included in Mehdy Shaddel\u2019s forthcoming publication on the extant early Abbasid inscriptions \n\nfrom Mecca.\n319.  See the Appendix.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  129\n\nThe early Abbasid inscriptions from the Prophet\u2019s Mosque reported in the Kit\u0101b \nal-Man\u0101sik provide another fourteen texts that contain formal titles for reigning caliphs. \nListed in Table 2, these extend the list substantially:320\n\nTable 2\n\n\u00a7\u00a7 Caliph Titles (Arabic) Titles (English)\n\n\u00a7\u00a71, 4, 5 Ab\u016b al-\u02bfAbb\u0101s \nal-Saff\u0101\u1e25\n\n\u02bfabd all\u0101h \u02bfabd all\u0101h \nam\u012br al-mu\u02bemin\u012bn\n\n\u201cthe servant of God, \u02bfAbd All\u0101h, \nthe commander of the faithful\u201d\n\n\u00a75 Ab\u016b al-\u02bfAbb\u0101s \nal-Saff\u0101\u1e25\n\n(inna) \u02bfabdaka \nwa-khal\u012bfataka \u02bfabd all\u0101h \n(bn)321 am\u012br al-mu\u02bemin\u012bn\n\n\u201cYour servant and Your \ncaliph, \u02bfAbd All\u0101h, (son of) the \n\ncommander of the faithful\u201d\n\n\u00a7\u00a726, 27b Ab\u016b Ja\u02bffar \nal-Man\u1e63\u016br\n\n\u02bfabd all\u0101h \u02bfabd all\u0101h \nam\u012br al-mu\u02bemin\u012bn\n\n\u201cthe servant of God, \u02bfAbd All\u0101h, \nthe commander of the faithful\u201d\n\n\u00a72 Mu\u1e25ammad \nal-Mahd\u012b\n\n\u02bfabd all\u0101h al-mahd\u012b am\u012br \nal-mu\u02bemin\u012bn\n\n\u201cthe servant of God, the mahd\u012b, the \ncommander of the faithful\u201d\n\n\u00a7\u00a73, 17b, 20b Mu\u1e25ammad \nal-Mahd\u012b\n\n\u02bfabd all\u0101h al-mahd\u012b \nmu\u1e25ammad am\u012br \n\nal-mu\u02bemin\u012bn\n\n\u201cthe servant of God, the mahd\u012b, \nMu\u1e25ammad, the commander of the \n\nfaithful\u201d\n\n\u00a713d Mu\u1e25ammad \nal-Mahd\u012b\n\nal-mahd\u012b mu\u1e25ammad \nam\u012br al-mu\u02bemin\u012bn\n\n\u201cthe mahd\u012b, Mu\u1e25ammad, the \ncommander of the faithful\u201d\n\n\u00a719b Mu\u1e25ammad \nal-Mahd\u012b\n\n(li-)\u02bfabd all\u0101h \nwa-khal\u012bfatihi al-mahd\u012b \n\nmu\u1e25ammad am\u012br \nal-mu\u02bemin\u012bn\n\n\u201cthe servant of God and His caliph, \nthe mahd\u012b, Mu\u1e25ammad, the \ncommander of the faithful\u201d\n\n\u00a727a Mu\u1e25ammad \nal-Mahd\u012b322 \n\n\u02bfabd all\u0101h \u02bfabd all\u0101h \nam\u012br al-mu\u02bemin\u012bn\n\n\u201cthe servant of God, \u02bfAbd All\u0101h, \nthe commander of the faithful\u201d\n\n\u00a76 H\u0101r\u016bn al-Rash\u012bd \u02bfabd all\u0101h h\u0101r\u016bn am\u012br \nal-mu\u02bemin\u012bn\n\n\u201cthe servant of God, H\u0101r\u016bn, the \ncommander of the faithful\u201d\n\n\u00a725c not clearly \nidentifiable\n\n\u02bfabd all\u0101h \u02bfabd all\u0101h \nam\u012br al-mu\u02bemin\u012bn\n\n\u201cthe servant of God, \u02bfAbd All\u0101h, \nthe commander of the faithful\u201d\n\n320.  Neither of these lists is comprehensive.", "start_char_idx": 181868, "end_char_idx": 184169, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "36441f7f-a8bf-4633-affe-843145898b98": {"__data__": {"id_": "36441f7f-a8bf-4633-affe-843145898b98", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "89ffad5a-8fc6-45c1-b4da-3afd30a36b5f", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "136da549206d7042eabb04772d895397a6c70eb517121e6c046e3248a7c59008", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d5279edd-f9d7-49c2-a40c-8e3d23b7a6b0", "node_type": "1", "metadata": {}, "hash": "23eda16201eb4a965ac9c7b900a9cc1426f8e7e7039e7eafde7d60ec9a2cd325", "class_name": "RelatedNodeInfo"}}, "text": "Neither of these lists is comprehensive. There are certainly more extant texts out there, either awaiting \ndiscovery or in publications I have not seen; and there are plenty more relevant inscriptions reported in other \nliterary sources for other towns and regions of the caliphate. These two lists, however, suffice for the analysis \nhere.\n\n321.  See above, n. 131, for the oddity of the \u201cbn,\u201d \u201cson of,\u201d here.\n322.  Given the placement of this inscription in the epigraphic program, it is possible that the Kit\u0101b \n\nal-Man\u0101sik has incorrectly recorded the date of the text and that it could be a text dating to al-Man\u1e63\u016br\u2019s \ncaliphate, just as \u00a7\u00a726 and 27b are.\n\n\n\n130  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThere are three initial observations worth making here. The first is a reiteration of \nthe fact that the word caliph, khal\u012bfa, was apparently used within titles in the Prophet\u2019s \nMosque inscriptions in Medina, although use of that title is not attested on extant building \ninscriptions that commemorate caliphal patronage from the early Abbasid period. Second, \nalthough in every extant text dating to the caliphate of Ab\u016b al-\u02bfAbb\u0101s al-Saff\u0101\u1e25 (from Mafraq, \nBays\u0101n/Scythopolis and Sanaa) he is referred to with the title al-mahd\u012b, as seemingly is  \nAb\u016b Ja\u02bffar al-Man\u1e63\u016br on one occasion (in Ascalon), the two caliphs are not given this title in \nthe Medinan texts. Only the third caliph, the one most commonly identified as \u201cal-Mahd\u012b,\u201d  \nis called al-mahd\u012b here, as he also is in a great many other extant objects and documents.323 \nThe Medina texts (specifically \u00a727a) do, however, suggest, especially in combination with an \nextant inscription (that held currently in Jedda), that the caliph Mu\u1e25ammad al-Mahd\u012b could \nbe designated, just as his father and uncle had been, as \u02bfabd all\u0101h \u02bfabd all\u0101h, \u201cthe servant \nof God, \u02bfAbd All\u0101h,\u201d despite the latter not being his given name. This, in turn, allows us to \nconsider the possibility that this particular repeated phrase/theophoric name could have \nbeen a more broadly used early Abbasid title for a reigning caliph, not only for those who \ncarried the given name \u02bfAbd All\u0101h (as the brothers Ab\u016b al-\u02bfAbb\u0101s al-Saff\u0101\u1e25 and Ab\u016b Ja\u02bffar \nal-Man\u1e63\u016br both apparently did).\n\nAlthough there are ways in which these titles all seem to fit a somewhat standard \npattern, particularly in the regular use of at least one \u02bfabd all\u0101h, \u201cservant of God,\u201d  \nand am\u012br al-mu\u02bemin\u012bn, they also display significant variation at times. There appears to have \nbeen a set of standard vocabulary for protocols for early Abbasid caliphs in official texts, \nbut it seems that elements of that vocabulary could be selected and arranged in different \nways. This suggests that there was some experimentation in the early Abbasid period \nwith how caliphs were given titles, perhaps reflecting some recognition of the necessity \nto develop the ways in which the Abbasids argued for the legitimacy of their authority. \nThis apparent fluidity contrasted with the situation in the late Umayyad period, when the \nformula \u02bfabd all\u0101h [ism] am\u012br al-mu\u02bemin\u012bn, \u201cthe servant of God, [name], the commander of \nthe faithful,\u201d seems to have been the official standard on building inscriptions.324 It might \nalso be contrasted with inscriptions commemorating building work by Abbasid caliphs in \nthe third/ninth century, which typically offer only minor variations on the basic formula \n\n323.", "start_char_idx": 184129, "end_char_idx": 187531, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d5279edd-f9d7-49c2-a40c-8e3d23b7a6b0": {"__data__": {"id_": "d5279edd-f9d7-49c2-a40c-8e3d23b7a6b0", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "36441f7f-a8bf-4633-affe-843145898b98", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "ad73d4f486fc5c5867408c3c12db9f4fbe5400eeca29d285a6bee72189b1ba12", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c7be9c64-fbb7-4d75-b69a-f6a953a6b897", "node_type": "1", "metadata": {}, "hash": "46867d4fbb1b2f34e47689dbf9d9362a5198da417ae58e2f059ad7d7d27e6af1", "class_name": "RelatedNodeInfo"}}, "text": "For discussion of Ab\u016b al-\u02bfAbb\u0101s al-Saff\u0101\u1e25 being given the title \u201cal-Mahd\u012b,\u201d see especially al-D\u016br\u012b, \u201cal-Fikra \nal-mahdiyya,\u201d 128; Elad, \u201cStruggle\u201d; Al-Jbour, \u201cDiscovery,\u201d 173; and Borrut, Entre m\u00e9moire et pouvoir, 83\u201384, \n369\u201371. For the use of the title \u201cal-Mahd\u012b\u201d on coins and in documents referring to Mu\u1e25ammad, the son of Ab\u016b \nJa\u02bffar al-Man\u1e63\u016br, including during his time as heir apparent (wal\u012b al-\u02bfahd), see the references above in n. 316; and \nGeoffrey Khan, Arabic Documents from Early Islamic Khurasan (London: Nour Foundation, 2007), 96 (no. 3), 132 \n(no. 21), and discussion at 35\u201337. For further discussion of al-Mahd\u012b being designated heir apparent and given \nthis title, see, for example, al-D\u016br\u012b, \u201cal-Fikra al-mahdiyya,\u201d 129\u201332; Muhammad Qasim Zaman, \u201cRoutinization \nof Revolutionary Charisma: Notes on the \u02bfAbb\u0101sid Caliphs al-Man\u1e63\u016br and al-Mahd\u012b,\u201d Islamic Studies 29, no. 3 \n(1990): 251\u201375; Marsham, Rituals of Islamic Monarchy, 193\u2013202; Elad, \u201cStruggle\u201d; and Borrut, Entre m\u00e9moire et \npouvoir, 374\u201376.\n\n324.  See the references with directions to finding extant texts above, n. 8. Foundation inscriptions as \nreported in literary texts for Marwanid caliphs also offer this fairly standard formula; see, for example, Flood, \nGreat Mosque, 252. And see also the discussion above (references in n. 234) of the inscription from the mosque \nin al-Fus\u1e6d\u0101\u1e6d known only though Vattier\u2019s seventeenth-century French translation.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  131\n\n\u02bfabd all\u0101h [ism] al-im\u0101m [laqab] am\u012br al-mu\u02bemin\u012bn, \u201cthe servant of God, [name], the imam, \n[personal title], the commander of the faithful\u201d; see Table 3 for examples.", "start_char_idx": 187533, "end_char_idx": 189239, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c7be9c64-fbb7-4d75-b69a-f6a953a6b897": {"__data__": {"id_": "c7be9c64-fbb7-4d75-b69a-f6a953a6b897", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d5279edd-f9d7-49c2-a40c-8e3d23b7a6b0", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "1d85ea6c4798cfcd445aed461a9f606ce9574bbaecb012682a6c5a6b02b9a04d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "47376794-12ae-468d-906a-480536ee56f9", "node_type": "1", "metadata": {}, "hash": "d3862928f9a375599a0fa3e627d5ca3addbe64cf85cdcc5d5b5df4355f8e4582", "class_name": "RelatedNodeInfo"}}, "text": "Table 3\n\nLocation Date (AH) Titles (Arabic) Titles (English)\n\nJerusalem  \n(Dome of the Rock)325 \n\n216326 \u02bfabd all\u0101h \u02bfabd all\u0101h \nal-im\u0101m al-ma\u02bem\u016bn \nam\u012br al-mu\u02bemin\u012bn\n\n\u201cthe servant of God, \u02bfAbd All\u0101h, \nthe imam, al-Ma\u02bem\u016bn, the \n\ncommander of the faithful\u201d\n\nnear Mecca  \n(at a resting stop for \npilgrims, found near \n\u02bfArafa)327 \n\n245 \u02bfabd all\u0101h ja\u02bffar \nal-im\u0101m al-mutawakkil \n\n\u02bfal\u0101 all\u0101h am\u012br \nal-mu\u02bemin\u012bn\n\n\u201cthe servant of God, Ja\u02bffar, the \nimam, al-Mutawakkil \u02bfal\u0101 All\u0101h, \nthe commander of the faithful\u201d\n\nMedina  \n(Prophet\u2019s Mosque)328\n\n282 ab\u016b al-\u02bfabb\u0101s al-im\u0101m \nal-mu\u02bfta\u1e0did bi-ll\u0101h \nam\u012br al-mu\u02bemin\u012bn\n\n\u201cAb\u016b al-\u02bfAbb\u0101s, the imam, \nal-Mu\u02bfta\u1e0did bi-ll\u0101h, the \n\ncommander of the faithful\u201d\n\nThis form of Abbasid caliphal titles continued to be used in inscriptions in the later third \nand fourth/tenth centuries.329\n\nConclusions\n\nThe texts that could be seen around the Prophet\u2019s Mosque by the end of the caliphate of \nMu\u1e25ammad al-Mahd\u012b, preserved most fully in the late third/ninth- or early fourth/tenth-\ncentury Kit\u0101b al-Man\u0101sik, reveal a significant corpus of architectural inscriptions from the \nearly Abbasid period. Perhaps first and foremost, therefore, the study of this corpus can \nhelp narrow down an appropriate methodology for the use of extant literary descriptions \nof inscriptions, and perhaps of monuments and objects more broadly, that themselves have \nlong since disappeared. Premodern Arabic texts about Mecca and Medina actually offer \nabundant descriptions of buildings in those two towns\u2019 early Islamic history, a material \n\n325.  On the mosaic inscription: Kessler, \u201c\u02bfAbd al-Malik\u2019s Inscription,\u201d 9. On the copper plates: Milwright, \nDome of the Rock, 53, 76.\n\n326. Since the texts that al-Ma\u02bem\u016bn had added to the copper plaques by the entrances were dated to \n216/831, the replacement of \u02bfAbd al-Malik\u2019s name in the mosaic inscription was presumably undertaken at \nthis time as well.\n\n327.  Al-R\u0101shid et al., \u0100th\u0101r Min\u1e6daqat Makka al-Mukarrama, 125\u201326.\n328.  Reported in Ibn Rusta, al-A\u02bfl\u0101q al-naf\u012bsa, 74; RCEA, 2:265 (no. 786). The lack of an \u02bfabd all\u0101h at the start \n\nis perhaps Ibn Rusta\u2019s (or a later copyists\u2019) accidental omission\n329.  See, for example, the texts from the caliphates of Ab\u016b Mu\u1e25ammad al-Muktaf\u012b (r. 289\u201395/902\u20138) and \n\nJa\u02bffar al-Muqtadir (r. 295\u2013320/908\u201332) published in George C. Miles, \u201c\u02bfAli b. \u02bf\u012as\u00e2\u2019s Pilgrim Road: An Inscription \nof the Year 304 H. (916\u2013917 a.D.),\u201d Bulletin de l\u2019Institut d\u2019\u00c9gypte 36 (1955): 477\u201387; Solange Ory and Dominique \nSourdel, \u201cUne inscription \u02bfabbaside en Syrie du nord,\u201d Bulletin d\u2019\u00e9tudes orientales 18 (1963\u201364): 221\u201340; and \nAmikam Elad, \u201cTwo Identical Inscriptions from Jund Filas\u1e6d\u012bn from the Reign of the \u02bf Abb\u0101sid Caliph, al-Muqtadir,\u201d \nJournal of the Economic and Social History of the Orient 35, no. 4 (1992): 301\u201360.", "start_char_idx": 189241, "end_char_idx": 192034, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "47376794-12ae-468d-906a-480536ee56f9": {"__data__": {"id_": "47376794-12ae-468d-906a-480536ee56f9", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c7be9c64-fbb7-4d75-b69a-f6a953a6b897", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "203e1d6a9962c3dacaa4ce7e6c984ba841b6ace7774b8b75b58ebabb6458800b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3a4163fb-40f9-41f0-8196-1a4f0346fb24", "node_type": "1", "metadata": {}, "hash": "6ddc6708e686cbc04de9ae8c74d07efdbf6b94d5a3f898ed8ea4f2212d265e6b", "class_name": "RelatedNodeInfo"}}, "text": "4 (1992): 301\u201360.\n\n\n\n132  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nculture of which, as is well known, very little has survived.330 This article has focused on \none small example of such available literary material, but it is an example with potentially \nwide-ranging implications. Since so few inscriptions in monuments commissioned by \nearly Abbasid caliphs have survived, the testimony of literary sources to the existence of \nseveral dozen others is important for modern research into second/eighth-century Arabic \nepigraphic practices and, especially, the use of inscriptions by caliphs to promote their \nauthority and legitimacy.\n\nWe certainly have to be careful when studying inscriptions of the early Islamic centuries \nthat survive only in quotations of their texts in extant literary sources. There is often much \nthat we would like to know about such inscriptions that no sources were interested in telling \nus. We can rarely use the extant descriptions to gain much of an understanding of the visual \nimpressions these inscriptions would have made on their viewers. Similarly, we cannot \noften learn much about how these texts\u2019 contents may have engaged with other elements in \ntheir buildings\u2019 decorative schemes. Both these problems apply to the inscriptions analyzed \nhere. For the Prophet\u2019s Mosque in Medina, however, we do have relatively early testimonies, \nwith a seemingly good history of written transmission, regarding the contents and locations \nof a large number of inscriptions. Through a study of this information, we can learn quite \na bit about the messages that the early Abbasid caliphs wished to convey to visitors to this \nimperial monument.\n\nThe inscriptions in the Prophet\u2019s Mosque in Medina after al-Mahd\u012b\u2019s renovation work \nhave much to add to our perspective on early Abbasid claims to legitimacy, their reuse \nand/or \u201cepigraphic mutilation\u201d of Umayyad-era texts, and the ways in which particular \nverses and s\u016bras from the Qur\u02bean were used in the decoration of mosques in the second/\neighth century. Their study is important in part simply because the early Abbasid mosque \nin Medina is much more poorly understood than its Umayyad predecessor is. In large \npart, of course, this is thanks to the important work of Sauvaget and his successors in \nrevealing the history of the latter. As this article has demonstrated, however, there is \nconsiderably more material available on the early Abbasid mosque and al-Mahd\u012b\u2019s work \nthere than is often appreciated. The study of the Prophet\u2019s Mosque in the second half of \nthe second/eighth century is important because Medina was a particularly important place \nfor early Abbasid caliphs to articulate the legitimacy of their rule. By this time it held an \nemerging significance among many Muslims as a \u1e25aram and as a holy city;331 and it had \nbeen the site of the major \u02bfAlid revolt against early Abbasid rule during the caliphate of \nAb\u016b Ja\u02bffar al-Man\u1e63\u016br. That the caliph responsible for most of the inscriptions supplied \nby the Kit\u0101b al-Man\u0101sik was al-Mahd\u012b adds a further significance, since his reign is often \nconsidered to have been a period in which the precise reasons the Abbasids and their \nfollowers were giving to underpin their legitimacy were being altered.332 Muhammad Qasim \nZaman has suggested briefly that the mosques in Mecca and Medina played an important \n\n330.  See, for example, the discussions of two local histories of Medina in Munt, \u201cWriting the History\u201d; and \nidem, \u201cMamluk Historiography.\u201d\n\n331.  This, at least, is the argument of Munt, Holy City of Medina.\n332.  See, for example, Zaman, Religion and Politics, 45\u201348; Crone, Medieval Islamic Political Thought, 92\u201393.", "start_char_idx": 192017, "end_char_idx": 195699, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3a4163fb-40f9-41f0-8196-1a4f0346fb24": {"__data__": {"id_": "3a4163fb-40f9-41f0-8196-1a4f0346fb24", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "47376794-12ae-468d-906a-480536ee56f9", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "d7acb8652456c5950c8fe388cc79fefaff85713c686e55cbd49306774f96abe7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2eaadc17-79f7-4c27-ac27-e8286b714f5c", "node_type": "1", "metadata": {}, "hash": "63fde82d3e6c3b6d7ec48a304f8877e69613e085a04cae71817c414dced7b743", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  133\n\nrole in al-Mahd\u012b\u2019s efforts to emphasize his and his family\u2019s connections to the prophet and \nto contribute to religious discourse.333 The inscriptions discussed here provide much more \nevidence for what, exactly, these efforts entailed and reveal the importance of the Prophet\u2019s \nMosque in Medina specifically as a site of early Abbasid imperial commemorative efforts \nand as a place of experimentation as they tried to find the most effective way of expressing \nthe legitimacy of their authority in the face of various opponents, Umayyads and \u02bfAlids \namong many others.\n\n333.  Zaman, Religion and Politics, 205\u20136.\n\n\n\n134  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nAppendix: An Early Abbasid Milestone from (near) the Darb Zubayda\n\nThis milestone discovered near the Darb Zubayda is currently held in Jedda in the King \nAbdulaziz Center, no. 33. Its inscription is particularly important for understanding the \nusage of caliphal titles in the early Abbasid period. Since the only current edition of the text \nknown to me is in a publication that is not widely accessible, it seems helpful to provide \nan edition and brief discussion here.334 The inscription has been referred to in a handful \nof other publications, often simply as a milestone dating to the caliphate of al-Mahd\u012b.335  \nIt consists of eight lines in a clearly legible Kufic script:336\n\n\u0661 \u2013 \u0647\u0630\u0627 \u0645\u0627 \u0627\u0645\u0631 \u0628\u0647 \u0627\n\u0662 \u2013 \u0644\u0645\u0647\u062f\u064a \u0639\u0628\u062f \u0647\u0644\u0644\u0627\n\u0663 \u2013 \u0639\u0628\u062f \u0647\u0644\u0644\u0627 \u0627\u0645\u064a\u0631 \u0627\n\n\u0664 \u2013 \u0644\u0645\u0648\u0645\u0646\u064a\u0646 \u0639\u0644\u0649 \u064a\u062f\u064a\n\u0665 \u2013 \u064a\u0642\u0637\u064a\u0646 \u0628\u0646 \u0645\u0648\u0633\u0649\n\u0666 \u2013 \u0647\u0630\u0627 \u0639\u0644\u0649 \u0627\u062b\u0646\u064a\n\n\u0667 \u2013 \u0639\u0634\u0631 \u0645\u064a\u0627\u0644 \u0645\u0646 \u0628\u0631\u064a\u062f\n\u0668 \u2013 \u0627\u0633\u0648\u062f \u0627\u0644\u0639\u0634\u0627\u0631\u064a\u0640\n\nThis was ordered by al-Mahd\u012b \u02bfAbd All\u0101h, the servant of God, the commander of the \nfaithful, to be carried out by Yaq\u1e6d\u012bn b. M\u016bs\u0101. This is twelve miles from the post station \n(bar\u012bd) at Aswad al-\u02bfUsh\u0101riyy[\u0101t].337\n\nDespite the lack of a date and the fact that the caliph seems to be given titles that \notherwise accord with the designation of the first Abbasid caliph, Ab\u016b al-\u02bfAbb\u0101s al-Saff\u0101\u1e25, \nin extant inscriptions, Sa\u02bfd al-R\u0101shid assumed without further discussion that the caliph \nmentioned in this text is Mu\u1e25ammad al-Mahd\u012b.338 It does actually seem at least possible \nthat this is correct, although it is certainly a suggestion that requires further justification. \n\n334.  Al-R\u0101shid, \u201cArba\u02bfat a\u1e25j\u0101r m\u012bliyya,\u201d edition of this inscription at 124.\n335.  See, for example, al-Rashid, \u201cNew \u02bf Abb\u0101sid Milestone,\u201d 139; Ahmad bin \u02bf Umar Al-Zayla\u02bfi, \u201cLes inscriptions \n\narabo-islamiques sur pierre,\u201d in Routes d\u2019Arabie: Arch\u00e9ologie et histoire du Royaume d\u2019Arabie Saoudite, ed. Ali \nIbrahim Al-Ghabban et al., 486\u201387 (Paris: Mus\u00e9e du Louvre and Somogy, 2010), 487.\n\n336.  This is my reading based on the best photograph known to me, that provided in Al-Zayla\u02bfi, \u201cInscriptions \narabo-islamiques,\u201d 487. My reading agrees entirely with Sa\u02bfd al-R\u0101shid\u2019s (\u201cArba\u02bfat a\u1e25j\u0101r m\u012bliyya,\u201d 124), whose \narticle also provides a photograph and facsimile of the text (ibid., 137, 139).\n\n337.", "start_char_idx": 195703, "end_char_idx": 198688, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2eaadc17-79f7-4c27-ac27-e8286b714f5c": {"__data__": {"id_": "2eaadc17-79f7-4c27-ac27-e8286b714f5c", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3a4163fb-40f9-41f0-8196-1a4f0346fb24", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "9ec44f2e9ec70ae9f20cb70d9134b97d2be004d91700e0189cfd28cd5ec34a8b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f5845fbc-d1c8-4f09-88f6-7f7586529bb2", "node_type": "1", "metadata": {}, "hash": "5f9900f265d981c3b8030fd30463e33ceb9d9e33d3fcfd49ad9de5063b9119bc", "class_name": "RelatedNodeInfo"}}, "text": "337.  Aswad al-\u02bfUsh\u0101riyy\u0101t is approximately 200 km southwest of Fayd, on the route between Fayd and \nMedina. That it was the location of a post station (bar\u012bd) is also confirmed in Kit\u0101b al-Man\u0101sik, 518\u201319. For \nfurther discussion of this location, see al-R\u0101shid, \u201cArba\u02bfat a\u1e25j\u0101r m\u012bliyya,\u201d 130\u201331 (and see also its location on \nthe map at 135). The term bar\u012bd had several usages in the Abbasid period, but for this particular meaning, \nsee Manfred Ullmann, Zur Geschichte des Wortes Bar\u012bd \u201cPost\u201d (Munich: Verlag der Bayerischen Akademie der \nWissenschaften, 1997), 43. For discussion of the communications network in the Marwanid and early Abbasid \nempires, see Adam Silverstein, Postal Systems in the Pre-Modern Islamic World (Cambridge: Cambridge \nUniversity Press, 2007), 59\u201384.\n\n338.  Al-R\u0101shid, \u201cArba\u02bfat a\u1e25j\u0101r m\u012bliyya,\u201d 123, 130. This assertion of al-R\u0101shid\u2019s was accepted without comment \nby Al-Zayla\u02bfi (see above, n. 335).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  135\n\nThe main reason for thinking that the caliph in question might be Mu\u1e25ammad al-Mahd\u012b is \nthe reference to Yaq\u1e6d\u012bn b. M\u016bs\u0101 (d. 186/802) as the overseer of the work. This figure served \nseveral Abbasid caliphs and had apparently been around already in Kufa during the Abbasid \nmovement\u2019s revolutionary phase;339 he was, however, particularly well known for his work \non behalf of Mu\u1e25ammad al-Mahd\u012b, by this stage of his career primarily in the \u1e24ij\u0101z. He was, \nfor example, put in charge of al-Mahd\u012b\u2019s work on the expansion of the Masjid al-\u1e24ar\u0101m;340 \nhe was held responsible for problems with the water supply for pilgrims;341 and, most \nsignificantly, al-Mahd\u012b charged him in 161/777\u201378 with making significant improvements \nto various aspects of the infrastructure\u2014including milestones\u2014of the pilgrim route to \nMecca, work that he continued until 171/787\u201388.342 It is possible that al-Mahd\u012b put him in \ncharge of such work because he had previous experience overseeing similar projects for \nan earlier caliph. We are told, for example, that the first Abbasid caliph, Ab\u016b al-\u02bfAbb\u0101s, \nordered the placement of milestones (amy\u0101l), together with beacons (man\u0101r), along the \nroute from Kufa to Mecca in 134/751\u201352.343 However, another passage indicates that the \nwork ordered by Ab\u016b al-\u02bfAbb\u0101s on the route to Mecca\u2014although here the only structures \nmentioned specifically are qu\u1e63\u016br and not milestones\u2014covered only the northeast section \nof the route from al-Q\u0101disiyya to Zub\u0101la, so it would not have reached anywhere close to \nthe location of this extant milestone.344 It is, of course, possible that the caliph mentioned \nin this text is nonetheless Ab\u016b al-\u02bfAbb\u0101s al-Saff\u0101\u1e25, but given the fairly sparse state of our \nextant evidence for early Abbasid caliphs\u2019 titles on building inscriptions, together with the \npotential evidence from the Prophet\u2019s Mosque inscriptions that Mu\u1e25ammad al-Mahd\u012b could \nbe referred to with similar titles (\u00a727a), we should perhaps keep all possibilities open for \nnow. This is an area where we might reasonably hope that future discoveries can provide \ngreater clarity.\n\n339.  See, for example, Akhb\u0101r al-dawla al-\u02bfabb\u0101siyya wa-f\u012bhi akhb\u0101r al-\u02bfAbb\u0101s wa-waladihi, ed.", "start_char_idx": 198684, "end_char_idx": 201912, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f5845fbc-d1c8-4f09-88f6-7f7586529bb2": {"__data__": {"id_": "f5845fbc-d1c8-4f09-88f6-7f7586529bb2", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2eaadc17-79f7-4c27-ac27-e8286b714f5c", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "a8a4850d99f3f788a1c9fdc4c2773793be1c5e8646cb1160a86b9bcb0de198d6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e203942c-f815-4192-8860-bd7ee34d802f", "node_type": "1", "metadata": {}, "hash": "a53061fae621a0d67fa0b08ac1f55a7197df6010e133d5fd2747701d0d19a4cb", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd al-\u02bfAz\u012bz \nal-D\u016br\u012b and \u02bfAbd al-Jabb\u0101r al-Mu\u1e6d\u1e6dalib\u012b, 2nd ed. (Beirut: D\u0101r al-\u1e6cal\u012b\u02bfa, 1997), 231; al-D\u012bnawar\u012b, Kit\u0101b al-Akhb\u0101r \nal-\u1e6diw\u0101l, ed. \u02bfAbd al-Mun\u02bfim \u02bf\u0100mir and Jam\u0101l al-D\u012bn al-Shayy\u0101l (Cairo: Wiz\u0101rat al-Thaq\u0101fa wa-l-Irsh\u0101d al-Qawm\u012b, \n1960), 358, 379; al-Ya\u02bfq\u016bb\u012b, al-Ta\u02ber\u012bkh, ed. M. Th. Houtsma (Leiden: Brill, 1883), 2:439\u201340; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, \n3:103, 390, 567; al-Fasaw\u012b, al-Ma\u02bfrifa wa-l-ta\u02ber\u012bkh, 1:119; al-R\u0101z\u012b, Akhb\u0101r Fakhkh wa-khabar Ya\u1e25y\u0101 b. \u02bfAbd All\u0101h \nwa-akh\u012bhi Idr\u012bs b. \u02bfAbd All\u0101h, ed. Maher Jarrar (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1995), 147, 185.\n\n340.  Al-Fasaw\u012b, al-Ma\u02bfrifa wa-l-ta\u02ber\u012bkh, 1:156; al-Ya\u02bfq\u016bb\u012b, Ta\u02ber\u012bkh, 2:476\u201377; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:520; see also \nal-Azraq\u012b, Akhb\u0101r Makka, 2:62, 203; and al-F\u0101kih\u012b, Akhb\u0101r Makka f\u012b qad\u012bm al-dahr wa-\u1e25ad\u012bthihi, ed. \u02bf Abd al-Malik \nb. \u02bfAbd All\u0101h b. Duhaysh, 2nd ed. (Beirut: D\u0101r Khi\u1e0dr and Mecca: Maktabat wa-Ma\u1e6dba\u02bfat al-Nah\u1e0da wa-l-\u1e24ad\u012btha, \n1414/1994), 2:169. He is also mentioned in one of the extant inscriptions commemorating al-Mahd\u012b\u2019s work in the \nMasjid al-\u1e24ar\u0101m, discussed above; see al-R\u0101shid et al., \u0100th\u0101r Min\u1e6daqat Makka al-Mukarrama, 111\u201313.\n\n341.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:502.\n342.  Ibid., 3:486.\n343.  Ibid., 3:81.\n344.  Ibid., 3:486.\n\n\n\n136  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nFigure 1\n\nThis figure provides a rough outline (not accurately to scale) of the Prophet\u2019s Mosque \nafter al-Mahd\u012b\u2019s renovation work to offer an indication of the approximate location of the \ncourtyard inscriptions (\u00a7\u00a71\u20134) and the entrances to the mosque discussed in the Kit\u0101b \nal-Man\u0101sik (twenty in total, including four unnamed entrances along the northern wall). \nApart from the courtyard inscriptions, almost all of the texts mentioned by the Kit\u0101b \nal-Man\u0101sik can be located loosely in relation to one of these entrances.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  137\n\nBibliography\n\nSources\n\nAb\u016b al-Faraj al-I\u1e63fah\u0101n\u012b. Maq\u0101til al-\u1e6d\u0101libiyy\u012bn. Edited by A\u1e25mad \u1e62aqr.", "start_char_idx": 201913, "end_char_idx": 203907, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e203942c-f815-4192-8860-bd7ee34d802f": {"__data__": {"id_": "e203942c-f815-4192-8860-bd7ee34d802f", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f5845fbc-d1c8-4f09-88f6-7f7586529bb2", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "560ca7c1f37ed6fd12cf6ad29a9d3193102cac8db7175f6e31debf2f68dce41d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cf471fbf-52a1-4c86-8393-0d33e8cc2f86", "node_type": "1", "metadata": {}, "hash": "cfc970c7a3f5e8aaae705236e390088afa17d9e919c74f0743038be3cc64c684", "class_name": "RelatedNodeInfo"}}, "text": "Edited by A\u1e25mad \u1e62aqr. 4th ed. Beirut: Mu\u02beassasat \nal-A\u02bflam\u012b li-l-Ma\u1e6db\u016b\u02bf\u0101t, 1427/2006.\n\nAb\u016b Na\u1e63r al-Bukh\u0101r\u012b. Sirr al-silsila al-\u02bfalawiyya. Edited by Mu\u1e25ammad \u1e62\u0101diq Ba\u1e25r al-\u02bfUl\u016bm. \nNajaf: al-Maktaba al-\u1e24aydariyya, 1382/1963.\n\nAkhb\u0101r al-dawla al-\u02bfabb\u0101siyya wa-f\u012bhi akhb\u0101r al-\u02bfAbb\u0101s wa-waladihi. Edited by \u02bfAbd al-\u02bfAz\u012bz \nal-D\u016br\u012b and \u02bfAbd al-Jabb\u0101r al-Mu\u1e6d\u1e6dalib\u012b. 2nd ed. Beirut: D\u0101r al-\u1e6cal\u012b\u02bfa, 1997.\n\nal-Azraq\u012b. Akhb\u0101r Makka wa-m\u0101 j\u0101\u02bea f\u012bh\u0101 min al-\u0101th\u0101r. Edited by Rushd\u012b al-\u1e62\u0101li\u1e25 Mal\u1e25as. \nMecca: al-Ma\u1e6dba\u02bfa al-M\u0101jidiyya, 1352\u201357/1933\u201338.\n\nal-Dhahab\u012b. Ta\u02ber\u012bkh al-isl\u0101m wa-wafay\u0101t al-mash\u0101h\u012br wa-l-a\u02bfl\u0101m. Edited by \u02bfUmar \u02bfAbd \nal-Sal\u0101m Tadmur\u012b. Beirut: D\u0101r al-Kit\u0101b al-\u02bfArab\u012b, 1407\u201324/1987\u20132004.\n\nal-D\u012bnawar\u012b. Kit\u0101b al-Akhb\u0101r al-\u1e6diw\u0101l. Edited by \u02bfAbd al-Mun\u02bfim \u02bf\u0100mir and Jam\u0101l al-D\u012bn \nal-Shayy\u0101l. Cairo: Wiz\u0101rat al-Thaq\u0101fa wa-l-Irsh\u0101d al-Qawm\u012b, 1960.\n\nal-F\u0101kih\u012b. Akhb\u0101r Makka f\u012b qad\u012bm al-dahr wa-\u1e25ad\u012bthihi. Edited by \u02bfAbd al-Malik b. \u02bfAbd All\u0101h \nb. Duhaysh. 2nd ed. Beirut: D\u0101r Khi\u1e0dr and Mecca: Maktabat wa-Ma\u1e6dba\u02bfat al-Nah\u1e0da wa-l-\n\u1e24ad\u012btha, 1414/1994.\n\nal-Fasaw\u012b. Kit\u0101b al-Ma\u02bfrifa wa-l-ta\u02ber\u012bkh. Edited by Akram \u1e0ciy\u0101\u02be al-\u02bfUmar\u012b. 3rd ed. Medina: \nMaktabat al-D\u0101r, 1410/1989\u201390.\n\nal-F\u012br\u016bz\u0101b\u0101d\u012b. Al-Magh\u0101nim al-mu\u1e6d\u0101ba f\u012b ma\u02bf\u0101lim \u1e6c\u0101ba. Edited by \u1e24ab\u012bb Ma\u1e25m\u016bd A\u1e25mad et \nal. Medina: Markaz Bu\u1e25\u016bth wa-Dir\u0101s\u0101t al-Mad\u012bna al-Munawwara, 1423/2002.\n\n\u1e24\u0101jj\u012b Khal\u012bfa. Kashf al-\u1e93un\u016bn \u02bfan as\u0101m\u012b al-kutub wa-l-fun\u016bn. Edited by \u015eerefettin Yaltkaya \nand Rifat Bilge. Istanbul: Maarif Matbaas\u0131, 1360\u201362/1941\u201343.\n\nIbn \u02bfAbd Rabbih. Al-\u02bfIqd al-far\u012bd.", "start_char_idx": 203886, "end_char_idx": 205404, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cf471fbf-52a1-4c86-8393-0d33e8cc2f86": {"__data__": {"id_": "cf471fbf-52a1-4c86-8393-0d33e8cc2f86", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e203942c-f815-4192-8860-bd7ee34d802f", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "5a843595d024395be2d41f018362d0dff46e7fcf1808a83e5090b17e369f444d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d3291d43-30d3-4f85-9032-e77b6dea58b3", "node_type": "1", "metadata": {}, "hash": "690397501d1b8802c37707c94102b121ed2c3a485b649e7b86ffdcd42220c685", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfIqd al-far\u012bd. Edited by A\u1e25mad Am\u012bn, A\u1e25mad al-Zayn, and Ibr\u0101h\u012bm \nal-Aby\u0101r\u012b. Cairo: Ma\u1e6dba\u02bfat Lajnat al-Ta\u02bel\u012bf wa-l-Tarjama wa-l-Nashr, 1359\u201372/1940\u201353.\n\nIbn Ab\u012b \u1e24\u0101tim. Kit\u0101b al-Jar\u1e25 wa-l-ta\u02bfd\u012bl. Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, 1371\u201373/1952\u2013\n53.\n\nIbn \u02bfAs\u0101kir. Ta\u02ber\u012bkh mad\u012bnat Dimashq. Vols. 1 and 2. Edited by \u1e62al\u0101\u1e25 al-D\u012bn al-Munajjid. \nDamascus: al-Majma\u02bf al-\u02bfIlm\u012b al-\u02bfArab\u012b, 1951\u201354.\n\nIbn al-Nad\u012bm. Al-Fihrist. Edited by Ri\u1e0d\u0101 Tajaddud. Tehran: Maktabat al-Ja\u02bffar\u012b, 1391/1971.\n\n\u2014\u2014\u2014. Kit\u0101b al-Fihrist. Edited by Gustav Fl\u00fcgel. Leipzig: F. C. W. Vogel, 1871\u201372.\n\n\u2014\u2014\u2014. Kit\u0101b al-Fihrist. Edited by Ayman Fu\u02be\u0101d Sayyid. London: Mu\u02beassasat al-Furq\u0101n li-l-\nTur\u0101th al-Isl\u0101m\u012b, 1430/2009.\n\n\n\n138  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIbn al-Najj\u0101r. Al-Durra al-tham\u012bna f\u012b ta\u02ber\u012bkh al-Mad\u012bna. Edited by Mu\u1e25ammad \u02bfAzab. Cairo: \nMaktabat al-Thaq\u0101fa al-D\u012bniyya, 1416/1995.\n\nIbn Qutayba. Al-Ma\u02bf\u0101rif. Edited by Tharwat \u02bfUk\u0101sha. 4th ed. Cairo: D\u0101r al-Ma\u02bf\u0101rif, n.d.\n\nIbn Rusta. Al-Mujallad al-s\u0101bi\u02bf min Kit\u0101b al-A\u02bfl\u0101q al-naf\u012bsa. Edited by M. J. de Goeje. Leiden: \nBrill, 1891.\n\nIbn Sa\u02bfd. Kit\u0101b al-\u1e6cabaq\u0101t al-kab\u012br. Edited by \u02bf Al\u012b Mu\u1e25ammad \u02bf Umar. Cairo: Maktabat al-Kh\u0101nj\u012b, \n1421/2001.\n\nIbn Shabba. Ta\u02ber\u012bkh al-Mad\u012bna al-munawwara. Edited by \u02bfAl\u012b Mu\u1e25ammad Dandal and Y\u0101s\u012bn \nSa\u02bfd al-D\u012bn Bay\u0101n. Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1417/1996.\n\nKit\u0101b al-Man\u0101sik wa-am\u0101kin \u1e6duruq al-\u1e25ajj wa-ma\u02bf\u0101lim al-jaz\u012bra. Edited by \u1e24amad al-J\u0101sir. \nRiyadh: D\u0101r al-Yam\u0101ma, 1389/1969.\n\nal-Mar\u0101gh\u012b. Ta\u1e25q\u012bq al-nu\u1e63ra bi-talkh\u012b\u1e63 ma\u02bf\u0101lim d\u0101r al-hijra. Edited by \u02bfAbd All\u0101h \u02bfUsayl\u0101n. \nMedina: \u02bfAbd All\u0101h \u02bfUsayl\u0101n, 1422/2002.\n\nal-Marj\u0101n\u012b.", "start_char_idx": 205387, "end_char_idx": 206992, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d3291d43-30d3-4f85-9032-e77b6dea58b3": {"__data__": {"id_": "d3291d43-30d3-4f85-9032-e77b6dea58b3", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cf471fbf-52a1-4c86-8393-0d33e8cc2f86", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "bcb511aa48a53f198c64ecb99ded0a2558e365a4478b600c3a73750e9e6663c2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f45bca15-0e31-442f-aaf8-0d5e16192d4d", "node_type": "1", "metadata": {}, "hash": "9627f2dbd28359eae5c23e36cc622ba8732447a55c9a8579695c176b795bce14", "class_name": "RelatedNodeInfo"}}, "text": "al-Marj\u0101n\u012b. Bahjat al-nuf\u016bs wa-l-asr\u0101r f\u012b ta\u02ber\u012bkh d\u0101r hijrat al-nab\u012b al-mukht\u0101r. Edited by \nMu\u1e25ammad \u02bfAbd al-Wahh\u0101b Fa\u1e0dl. Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 2002.\n\nal-Ma\u1e6dar\u012b. Al-Ta\u02bfr\u012bf bim\u0101 ansat al-hujra min ma\u02bf\u0101lim d\u0101r al-hijra. Edited by Sa\u02bf\u012bd \u02bf Abd al-Fatt\u0101\u1e25. \nRiyadh: Maktabat Niz\u0101r Mu\u1e63\u1e6daf\u0101 al-B\u0101z, 1417/1997.\n\nal-Mizz\u012b. Tahdh\u012bb al-Kam\u0101l f\u012b asm\u0101\u02be al-rij\u0101l. Edited by Bashsh\u0101r \u02bfAww\u0101d Ma\u02bfr\u016bf. Beirut: \nMu\u02beassasat al-Ris\u0101la, 1402\u201313/1982\u201392.\n\nal-Muqaddas\u012b. A\u1e25san al-taq\u0101s\u012bm f\u012b ma\u02bfrifat al-aq\u0101l\u012bm. Edited by M. J. de Goeje. 2nd ed. Leiden: \nBrill, 1906.\n\nal-Naj\u0101sh\u012b. Fihrist asm\u0101\u02be mu\u1e63annif\u012b al-sh\u012b\u02bfa al-mushtahar bi-Rij\u0101l al-Naj\u0101sh\u012b. Edited by \nM\u016bs\u0101 al-Shab\u012br\u012b al-Zanj\u0101n\u012b. Qum: Mu\u02beassasat al-Nashr al-Isl\u0101m\u012b al-T\u0101bi\u02bfa li-Jam\u0101\u02bfat \nal-Mudarris\u012bn, 1407/1986.\n\nal-R\u0101z\u012b, Ab\u016b al-\u02bfAbb\u0101s. Ta\u02ber\u012bkh mad\u012bnat \u1e62an\u02bf\u0101\u02be. Edited by \u1e24usayn b. \u02bfAbd All\u0101h al-\u02bfAmr\u012b. 3rd \ned. Damascus: D\u0101r al-Fikr, 1409/1989.\n\nal-R\u0101z\u012b, A\u1e25mad b. Sahl. Akhb\u0101r Fakhkh wa-khabar Ya\u1e25y\u0101 b. \u02bfAbd All\u0101h wa-akh\u012bhi Idr\u012bs b. \u02bfAbd \nAll\u0101h. Edited by Maher Jarrar. Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1995.\n\nal-Sakh\u0101w\u012b. Al-I\u02bfl\u0101n bi-l-tawb\u012bkh li-man dhamma al-ta\u02ber\u012bkh. Edited by Franz Rosenthal and \n\u1e62\u0101li\u1e25 A\u1e25mad al-\u02bfAl\u012b. Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, n.d.\n\nal-Samh\u016bd\u012b. Khul\u0101\u1e63at al-waf\u0101 bi-akhb\u0101r d\u0101r al-mu\u1e63\u1e6daf\u0101. Edited by \u02bfAl\u012b Mu\u1e25ammad \u02bfUmar. \nCairo: Maktabat al-Thaq\u0101fa al-D\u012bniyya, 1427/2006.", "start_char_idx": 206981, "end_char_idx": 208320, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f45bca15-0e31-442f-aaf8-0d5e16192d4d": {"__data__": {"id_": "f45bca15-0e31-442f-aaf8-0d5e16192d4d", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d3291d43-30d3-4f85-9032-e77b6dea58b3", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "5aedc2a97fc9eb393011c684f19984bbda622ca735b5ada27cb7cb343ffd2e84", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7e586086-9802-4c19-9c30-3bdb4e55d815", "node_type": "1", "metadata": {}, "hash": "964fffc35176c83c50f5afd6cba4dd54932a57b4c08680d55ba5e0cf346bf6f8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  139\n\n\u2014\u2014\u2014. Waf\u0101\u02be al-waf\u0101 bi-akhb\u0101r d\u0101r al-mu\u1e63\u1e6daf\u0101. Edited by Q\u0101sim al-S\u0101marr\u0101\u02be\u012b. London: \nMu\u02beassasat al-Furq\u0101n li-l-Tur\u0101th al-Isl\u0101m\u012b, 1422/2001.\n\nal-\u1e6cabar\u012b. Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk. Edited by M. J. de Goeje et al. Leiden: Brill, 1879\u20131901.\n\nal-\u1e6c\u016bs\u012b. Al-Fihrist. Edited by Mu\u1e25ammad \u1e62\u0101diq \u0100l Ba\u1e25r al-\u02bfUl\u016bm. 2nd ed. Najaf: al-Ma\u1e6dba\u02bfa \nal-\u1e24aydariyya, 1380/1961.\n\nYa\u1e25y\u0101 al-\u02bfAq\u012bq\u012b. Kit\u0101b al-Mu\u02bfaqqib\u012bn min wuld al-im\u0101m am\u012br al-mu\u02bemin\u012bn. Edited by \nMu\u1e25ammad al-K\u0101\u1e93im. Qum: Maktabat \u0100yat All\u0101h al-\u02bfU\u1e93m\u0101 al-Mar\u02bfash\u012b al-Najaf\u012b, \n1422/2001.\n\nal-Ya\u02bfq\u016bb\u012b. Al-Ta\u02ber\u012bkh. Edited by M. Th. Houtsma. Leiden: Brill, 1883.\n\nStudies\n\nAbbott, Nabia. The Rise of the North Arabic Script and Its \u1e32ur\u02be\u0101nic Development, with a Full \nDescription of the \u1e32ur\u02be\u0101n Manuscripts in the Oriental Institute. Chicago: University of \nChicago Press, 1939.\n\nal-\u02bfAl\u012b, \u1e62\u0101li\u1e25 A\u1e25mad. \u201cAl-Mu\u02beallaf\u0101t al-\u02bfarabiyya \u02bf an al-Mad\u012bna wa-l-\u1e24ij\u0101z.\u201d Majallat al-Majma\u02bf \nal-\u02bfilm\u012b al-\u02bfir\u0101q\u012b 11 (1384/1964): 118\u201357.\n\nAmir-Moezzi, Mohammad Ali. La preuve de Dieu: La mystique shi\u02bfite \u00e0 travers l\u2019\u0153uvre de \nKulayn\u00ee IXe\u2013Xe si\u00e8cle. Paris: \u00c9ditions du Cerf, 2018.\n\nAnthony, Sean W. \u201cProphetic Dominion, Umayyad Kingship: Varieties of Mulk in the Early \nIslamic Period.\u201d In The Umayyad World, edited by Andrew Marsham, 39\u201364. London: \nRoutledge, 2021.\n\nAntrim, Zayde. Routes and Realms: The Power of Place in the Early Islamic World. New York: \nOxford University Press, 2012.\n\nAntun, Thallein. The Architectural Form of the Mosque in the Central Arab Lands, from the \nHijra to the End of the Umayyad Period, 1/622\u2013133/750. Oxford: British Archaeological \nReports, 2016.\n\nBacharach, Jere L. \u201cLaqab for a Future Caliph: The Case of the Abbasid al-Mahd\u012b.\u201d Journal of \nthe American Oriental Society 113, no. 2 (1993): 271\u201374.\n\nBates, Michael L. \u201cKhur\u0101s\u0101n\u012b Revolutionaries and al-Mahd\u012b\u2019s Title.\u201d In Culture and Memory \nin Medieval Islam: Essays in Honour of Wilferd Madelung, edited by Farhad Daftary and \nJosef W. Meri, 279\u2013317. London: I. B. Tauris, 2003.\n\nBehrens, Marcel. \u201cEin Garten des Paradieses\u201d: Die Prophetenmoschee von Medina. W\u00fcrzburg: \nErgon, 2007.", "start_char_idx": 208324, "end_char_idx": 210519, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7e586086-9802-4c19-9c30-3bdb4e55d815": {"__data__": {"id_": "7e586086-9802-4c19-9c30-3bdb4e55d815", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f45bca15-0e31-442f-aaf8-0d5e16192d4d", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "1359684c71e69b4e752a302e37a7424a7b4682a8223ce281a650b69577993cac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ed95b945-1419-4d2d-97ee-aede1a4bf8b7", "node_type": "1", "metadata": {}, "hash": "27bb374fc331804429b600ba10c9ece19803086f9d1b8eed2a5d57a5d06ef8d7", "class_name": "RelatedNodeInfo"}}, "text": "140  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nBernheimer, Teresa. The \u02bfAlids: The First Family of Islam, 750\u20131200. Edinburgh: Edinburgh \nUniversity Press, 2013.\n\nBessard, Fanny. Caliphs and Merchants: Cities and Economies of Power in the Near East (700\u2013\n950). Oxford: Oxford University Press, 2020.\n\nBierman, Irene. Writing Signs: The Fatimid Public Text. Berkeley: University of California \nPress, 1998.\n\nBisheh, Ghazi Izzeddin. \u201cThe Mosque of the Prophet at Mad\u012bnah Throughout the First-Century \na.H. with Special Emphasis on the Umayyad Mosque.\u201d PhD dissertation, University of \nMichigan, 1979.\n\nBlair, Sheila. \u201cInscribing the Hajj.\u201d In The Hajj: Collected Essays, edited by Venetia Porter and \nLiana Saif, 160\u201368. London: British Museum, 2013.\n\n\u2014\u2014\u2014. Islamic Inscriptions. Edinburgh: Edinburgh University Press, 1998.\n\n\u2014\u2014\u2014. The Monumental Inscriptions from Early Islamic Iran and Transoxiana. Leiden: Brill, \n1992.\n\n\u2014\u2014\u2014. \u201cPlace, Space and Style: Craftsmen\u2019s Signatures in Medieval Islamic Art.\u201d In Viewing \nInscriptions in the Late Antique and Medieval World, edited by Antony Eastmond, \n230\u201348. Cambridge: Cambridge University Press, 2015.\n\nBloom, Jonathan M. \u201cErasure and Memory: Aghlabid and Fatimid Inscriptions in North \nAfrica.\u201d In Viewing Inscriptions in the Late Antique and Medieval World, edited by \nAntony Eastmond, 61\u201375. Cambridge: Cambridge University Press, 2015.\n\n\u2014\u2014\u2014. The Minaret. Edinburgh: Edinburgh University Press, 2013.\n\nBonner, Michael. \u201cAl-Khal\u012bfa al-Mar\u1e0d\u012b: The Accession of H\u0101r\u016bn al-Rash\u012bd.\u201d Journal of the \nAmerican Oriental Society 108, no. 1 (1988): 79\u201391.\n\nBorrut, Antoine. Entre m\u00e9moire et pouvoir: L\u2019espace syrien sous les derniers Omeyyades et \nles premiers Abbassides (v. 72\u2013193/692\u2013809). Leiden: Brill, 2011.\n\nCanepa, Matthew P. \u201cInscriptions, Royal Spaces and Iranian Identity: Epigraphic Practices in \nPersia and the Ancient Iranian World.\u201d In Viewing Inscriptions in the Late Antique and \nMedieval World, edited by Antony Eastmond, 10\u201335. Cambridge: Cambridge University \nPress, 2015.\n\nCIAP. See Sharon, Moshe.\n\nCombe, \u00c9tienne, et al., eds. R\u00e9pertoire chronologique d\u2019\u00e9pigraphie arabe. Cairo: Institut \nfran\u00e7ais d\u2019arch\u00e9ologie orientale, 1931\u201391.\n\nCreswell, K. A. C. Early Muslim Architecture: Umayyads, A.D. 622\u2013750. 2nd ed. Vol. 1. Oxford: \nClarendon Press, 1969.", "start_char_idx": 210523, "end_char_idx": 212831, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ed95b945-1419-4d2d-97ee-aede1a4bf8b7": {"__data__": {"id_": "ed95b945-1419-4d2d-97ee-aede1a4bf8b7", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7e586086-9802-4c19-9c30-3bdb4e55d815", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "1edd2838e06ec2a203efb9b71faffd3340b0afdc464774fbc999e5733dacbcde", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f2c34290-c02d-4caf-8a2b-51aaf083eaa6", "node_type": "1", "metadata": {}, "hash": "0d1938c3bcc03651f1ecb74908febb3c0b15023bb2c9de42bf60f940f06a7a41", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  141\n\n\u2014\u2014\u2014. A Short Account of Early Muslim Architecture. Revised by James W. Allan. Cairo: \nAmerican University in Cairo Press, 1989.\n\nCrone, Patricia. Medieval Islamic Political Thought. Edinburgh: Edinburgh University Press, \n2004.\n\n\u2014\u2014\u2014. \u201cOn the Meaning of the \u02bfAbb\u0101sid Call to al-Ri\u1e0d\u0101.\u201d In The Islamic World: From Classical \nto Modern Times, edited by C. Edmund Bosworth et al., 95\u2013111. Princeton, NJ: Darwin \nPress, 1989.\n\n\u2014\u2014\u2014 and Martin Hinds. God\u2019s Caliph: Religious Authority in the First Centuries of Islam. \nCambridge: Cambridge University Press, 1986.\n\nDarling, Linda T. \u201c\u2018The Viceregent of God, from Him We Expect Rain\u2019: The Incorporation \nof the Pre-Islamic State in Early Islamic Political Culture.\u201d Journal of the American \nOriental Society 134, no. 3 (2014): 407\u201329.\n\nDodd, Erica Cruikshank, and Shereen Khairallah. The Image of the Word: A Study of Quranic \nVerses in Islamic Architecture. Beirut: American University of Beirut, 1981.\n\nal-D\u016br\u012b, \u02bfAbd al-\u02bfAz\u012bz. \u201cAl-Fikra al-mahdiyya bayn al-da\u02bfwa al-\u02bfabb\u0101siyya wa-l-\u02bfa\u1e63r al-\u02bfabb\u0101s\u012b \nal-awwal.\u201d In Studia Arabica et Islamica: Festschrift for I\u1e25s\u0101n \u02bfAbb\u0101s on His Sixtieth \nBirthday, edited by Wad\u0101d al-Q\u0101\u1e0d\u012b, 123\u201332. Beirut: American University of Beirut, 1981.\n\nEastmond, Antony, ed. Viewing Inscriptions in the Late Antique and Medieval World. \nCambridge: Cambridge University Press, 2015.\n\nElad, Amikam. \u201cThe Caliph Ab\u016b\u02bel-\u02bfAbb\u0101s al-Saff\u0101\u1e25, the First \u02bfAbb\u0101sid Mahd\u012b: Implications of \nan Unknown Inscription from Bet-Shean (Bays\u0101n).\u201d In Mas\u02beat Moshe: Studies in Jewish \nand Islamic Culture Presented to Moshe Gil, edited by Ezra Fleischer, Mordechai A. \nFriedman, and Joel A. Kramer, 9\u201355 (Heb.), with English summary at v\u2013vi. Jerusalem: \nBialik Institute, 1998.\n\n\u2014\u2014\u2014. The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya in 145/762: \u1e6c\u0101lib\u012bs and Early \u02bfAbb\u0101s\u012bs \nin Conflict. Leiden: Brill, 2016.\n\n\u2014\u2014\u2014. \u201cThe Struggle for the Legitimacy of Authority as Reflected in the \u1e24ad\u012bth of al-Mahd\u012b.\u201d \nIn \u02bfAbbasid Studies II: Occasional Papers of the School of \u02bfAbbasid Studies, edited by \nJohn Nawas, 39\u201396. Leuven: Peeters, 2010.\n\n\u2014\u2014\u2014. \u201cTwo Identical Inscriptions from Jund Filas\u1e6d\u012bn from the Reign of the \u02bfAbb\u0101sid Caliph, \nal-Muqtadir.\u201d Journal of the Economic and Social History of the Orient 35, no. 4 (1992): \n301\u201360.\n\nFinster, Barbara. \u201cDie Mosaiken der Umayyadenmoschee von Damaskus.\u201d Kunst des Orients \n7, no. 2 (1970\u201371): 83\u2013141.", "start_char_idx": 212835, "end_char_idx": 215315, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f2c34290-c02d-4caf-8a2b-51aaf083eaa6": {"__data__": {"id_": "f2c34290-c02d-4caf-8a2b-51aaf083eaa6", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ed95b945-1419-4d2d-97ee-aede1a4bf8b7", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "4130f5f91ea61643681beafb65c86cf71358c992a81bd914cbc29f8727ca586f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f83c99a3-bd25-4561-98dd-5a2453056670", "node_type": "1", "metadata": {}, "hash": "44bf8b063ad64cb45318f6a4d4cbf6f3818f67e563f9beb683a637bb4c05ce72", "class_name": "RelatedNodeInfo"}}, "text": "142  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nFlood, Finbarr Barry. The Great Mosque of Damascus: Studies on the Makings of an Umayyad \nVisual Culture. Leiden: Brill, 2001.\n\n\u2014\u2014\u2014. \u201cSigns of Silence: Epigraphic Erasure and the Image of the Word.\u201d In The Image Debate: \nFigural Representation in Islam and Across the World, edited by Christiane Gruber, \n46\u201371. London: Gingko, 2019.\n\nGAS. See Sezgin, Fuat.\n\nGeorge, Alain. \u201cA Builder of Mosques: The Projects of al-Wal\u012bd I, from Sanaa to Homs.\u201d In \nFruit of Knowledge, Wheel of Learning: Essays in Honour of Robert Hillenbrand, edited \nby Melanie Gibson, 16\u201349. London: Gingko, 2022.\n\n\u2014\u2014\u2014. \u201cCalligraphy, Colour and Light in the Blue Qur\u02bean.\u201d Journal of Qur\u02beanic Studies 11, no. \n1 (2009): 75\u2013125.\n\n\u2014\u2014\u2014. \u201cParadise or Empire? On a Paradox of Umayyad Art.\u201d In Power, Patronage, and Memory \nin Early Islam: Perspectives on Umayyad Elites, edited by Alain George and Andrew \nMarsham, 39\u201367. New York: Oxford University Press, 2018.\n\n\u2014\u2014\u2014. The Rise of Islamic Calligraphy. London: Saqi, 2010.\n\n\u2014\u2014\u2014. The Umayyad Mosque of Damascus: Art, Faith and Empire in Early Islam. London: \nGingko, 2021.\n\nGil, Moshe. A History of Palestine, 634\u20131099. Translated by Ethel Broido. Cambridge: Cambridge \nUniversity Press, 1992.\n\nGildemeister, J. \u201cZwei arabische Inschriften auf Elfenbeinb\u00fcchsen.\u201d Zeitschrift der deutschen \nmorgenl\u00e4ndischen Gesellschaft 25, no. 1\u20132 (1871): 248\u201350.\n\nGrafman, Rafi, and Myriam Rosen-Ayalon. \u201cThe Two Great Syrian Umayyad Mosques: \nJerusalem and Damascus.\u201d Muqarnas 16 (1999): 1\u201315.\n\nGruendler, Beatrice. The Development of the Arabic Scripts: From the Nabatean Era to the \nFirst Islamic Century according to Dated Texts. Atlanta: Scholars Press, 1993.\n\nG\u00fcnther, Sebastian. \u201cAl-Nawfal\u012b\u2019s Lost History: The Issue of a Ninth-Century Shi\u02bfite Source \nUsed by al-\u1e6cabar\u012b and Ab\u016b l-Faraj al-I\u1e63fah\u0101n\u012b.\u201d British Journal of Middle Eastern Studies \n36, no. 2 (2009): 241\u201366.\n\n\u2014\u2014\u2014. Quellenuntersuchungen zu den \u201cMaq\u0101til a\u1e6d-\u1e6c\u0101libiyy\u012bn\u201d des Ab\u016b\u02bel-Fara\u011f al-I\u1e63fah\u0101n\u012b (gest. \n356/967): Ein Beitrag zur Problematik der m\u00fcndlichen und schriftlichen \u00dcberlieferung \nin der mittelalterlichen arabischen Literatur. Hildesheim: Georg Olms, 1991.\n\nal-\u1e24ajr\u012b, Mu\u1e25ammad. Mas\u0101jid \u1e62an\u02bf\u0101\u02be: \u02bf\u0100miruh\u0101 wa-muwaff\u012bh\u0101. Sanaa: Ma\u1e6dba\u02bfat Wiz\u0101rat \nal-Ma\u02bf\u0101rif, 1361/1942.\n\nHillenbrand, Robert. \u201cQur\u02beanic Epigraphy in Medieval Islamic Architecture.\u201d Revue des", "start_char_idx": 215319, "end_char_idx": 217694, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f83c99a3-bd25-4561-98dd-5a2453056670": {"__data__": {"id_": "f83c99a3-bd25-4561-98dd-5a2453056670", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f2c34290-c02d-4caf-8a2b-51aaf083eaa6", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "022d7083546903c09da7ead6b896966a1c446cadbd46c86d9b504e24e64c843c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "befc4f8d-017e-4357-8d6e-8fe87a9d0153", "node_type": "1", "metadata": {}, "hash": "b3beb4be2b8e5c72ce61fcd73c11af83255b0d7ffdd4b9fe0eec2642743eb9cd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  143\n\n\u00e9tudes islamiques 54 (1986): 171\u201387.\n\nal-\u1e24usayn\u012b, \u02bfAbd All\u0101h. Al-Khar\u012b\u1e6da al-athariyya li-l-Mad\u012bna al-munawwara. Cairo: Majm\u016b\u02bfat \nNajj\u0101r li-l-Tij\u0101ra wa-l-\u1e6cib\u0101\u02bfa, 2005.\n\nal-J\u0101sir, \u1e24amad. \u201cMakh\u1e6d\u016b\u1e6d \u02bfan ma\u02bf\u0101lim jaz\u012brat al-\u02bfarab li-l-im\u0101m al-\u1e24arb\u012b (198\u2013285 H)\u201d (part \n2). Majallat al-\u02bfarab 3, no. 3 (1388/1968): 193\u201398.\n\n\u2014\u2014\u2014. \u201cMu\u02beallaf\u0101t f\u012b ta\u02ber\u012bkh al-Mad\u012bna.\u201d Majallat al-\u02bfarab 4 (1389\u201390/1969\u201370): 97\u2013100, 262\u201366, \n327\u201334, 385\u201388, 465\u201367.\n\n\u2014\u2014\u2014. \u201cAl-Samh\u016bd\u012b: Ashhar mu\u02bearrikh\u012b al-Mad\u012bna.\u201d Majallat al-\u02bfarab 7 (1392/1972): 161\u201378.\n\nAl-Jbour, Khaled. \u201cThe Discovery of the First Abbasid Milestone in \u2018Bil\u0101d ash-Sh\u0101m.\u2019\u201d Studies \nin the History and Archaeology of Jordan 8 (2004): 171\u201376.\n\nJeffery, Arthur. 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Detroit: Wayne", "start_char_idx": 217699, "end_char_idx": 220047, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "befc4f8d-017e-4357-8d6e-8fe87a9d0153": {"__data__": {"id_": "befc4f8d-017e-4357-8d6e-8fe87a9d0153", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f83c99a3-bd25-4561-98dd-5a2453056670", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "4c1945a638f25081430edef948f2e9acfff9f7a2d0f346fff24cd51bc8f83141", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2f2198c8-0de6-455c-b21f-baff2f5d00eb", "node_type": "1", "metadata": {}, "hash": "c4b4ce3bb45cc4af6ae5df32b3360cec1fe54ec2afd0227e428baf8ab91a7ee0", "class_name": "RelatedNodeInfo"}}, "text": "144  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nState University Press, 1970.\n\nLeal, Bea. \u201cThe Abbasid Mosaic Tradition and the Great Mosque of Damascus.\u201d Muqarnas 37 \n(2020): 29\u201362.\n\nLeatherbury, Sean V. 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London: Routledge, 2021.\n\nLucas, Scott. \u201cAn Efficacious Invocation Inscribed on the Dome of the Rock: Literary and \nEpigraphic Evidence for a First-Century \u1e24ad\u012bth.\u201d Journal of Near Eastern Studies 76, \nno. 2 (2017): 215\u201330.\n\nMadelung, Wilferd. \u201cThe H\u0101shimiyy\u0101t of al-Kumayt and H\u0101shim\u012b Shi\u02bfism.\u201d Studia Islamica 70 \n(1989): 5\u201326.\n\nMarsham, Andrew. \u201c\u2018God\u2019s Caliph\u2019 Revisited: Umayyad Political Thought in Its Late Antique \nContext.\u201d In Power, Patronage, and Memory in Early Islam: Perspectives on Umayyad \nElites, edited by Alain George and Andrew Marsham, 3\u201337. New York: Oxford University \nPress, 2018.\n\n\u2014\u2014\u2014. \u201cIntroduction: The Umayyad World.\u201d In The Umayyad World, edited by Andrew \nMarsham, 1\u201320. 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Robinson. \u201cThe Safe-Conduct for the Abbasid \u02bfAbd All\u0101h b. \u02bfAl\u012b (d. 764).\u201d \nBulletin of the School of Oriental and African Studies 70, no. 2 (2007): 247\u201381.\n\nMikati, Rana. \u201cMissives from the Frontier (130\u2013152/747\u2013769): Al-Awz\u0101\u02bf\u012b and the Abbasids.\u201d", "start_char_idx": 220052, "end_char_idx": 222388, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2f2198c8-0de6-455c-b21f-baff2f5d00eb": {"__data__": {"id_": "2f2198c8-0de6-455c-b21f-baff2f5d00eb", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "befc4f8d-017e-4357-8d6e-8fe87a9d0153", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "a759cbb206c073b4d17b7c777b4aa4dfde60acf43e619408ed9e225dce32084c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3eb142c2-4beb-4eff-8de8-97db216e0b0d", "node_type": "1", "metadata": {}, "hash": "b24311544c6eb3d1fbb3cbf26a55d4d69debba4563bfacf35ad24ee5e3d8efbc", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  145\n\nJournal of Abbasid Studies 7, no. 1 (2020): 1\u201332.\n\nMiles, George C. \u201c\u02bfAli b. \u02bf\u012as\u00e2\u2019s Pilgrim Road: An Inscription of the Year 304 H. 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Edinburgh: \nEdinburgh University Press, 2016.\n\nMittwoch, Eugen. \u201cEine arabische Bauinschrift aus dem Jahre 136 H.\u201d Orientalia 4 (1935): \n235\u201338.\n\nMoor, Bilha. \u201cMosque and Church: Arabic Inscriptions at Shivta in the Early Islamic Period.\u201d \nJerusalem Studies in Arabic and Islam 40 (2013): 73\u2013141.\n\nMorimoto, Kazuo. \u201cThe Formation and Development of the Science of Talibid Genealogies \nin the 10th and 11th Century Middle East.\u201d Oriente Moderno 18, no. 2 (1999): 541\u201370.\n\nMortel, Richard. \u201cThe Origins and Early History of the \u1e24usaynid Amirate of Mad\u012bna to the \nEnd of the Ayy\u016bbid Period.\u201d Studia Islamica 74 (1991): 63\u201378.\n\nMostafa, Heba. \u201cThe Early Mosque Revisited: Introduction of the Minbar and Maq\u1e63\u016bra.\u201d \nMuqarnas 33 (2016): 1\u201316.\n\nal-Munajjid, \u1e62al\u0101\u1e25 al-D\u012bn. Mu\u02bfjam m\u0101 ullifa \u02bfan ras\u016bl All\u0101h (\u1e63). Beirut: D\u0101r al-Kit\u0101b al-Jad\u012bd, \n1402/1982.\n\nMunt, Harry. \u201cCaliphal Imperialism and \u1e24ij\u0101z\u012b Elites in the Second/Eighth Century.\u201d Al-Mas\u0101q \n28, no. 1 (2016): 6\u201321.\n\n\u2014\u2014\u2014. The Holy City of Medina: Sacred Space in Early Islamic Arabia. New York: Cambridge \nUniversity Press, 2014.\n\n\u2014\u2014\u2014. \u201cMamluk Historiography outside of Egypt and Syria: \u02bfAl\u012b b. \u02bfAbd All\u0101h al-Samh\u016bd\u012b and \nHis Histories of Medina.\u201d Der Islam 92, no. 2 (2015): 413\u201341.\n\n\u2014\u2014\u2014. \u201cWriting the History of an Arabian Holy City: Ibn Zab\u0101la and the First Local History of \nMedina.\u201d Arabica 59, no. 1\u20132 (2012): 1\u201334.\n\nNagel, Tilman. \u201cEin fr\u00fcher Bericht \u00fcber den Aufstand von Mu\u1e25ammad b. \u02bfAbdall\u0101h im Jahre \n145h.\u201d Der Islam 46 (1970): 227\u201362.\n\nNecipo\u011flu, G\u00fclru. \u201cThe Dome of the Rock as Palimpsest: \u02bfAbd al-Malik\u2019s Grand Narrative and \nSultan S\u00fcleyman\u2019s Glosses.\u201d Muqarnas 25 (2008): 17\u2013105.\n\nNees, Lawrence. \u201cBlue behind Gold: The Inscription of the Dome of the Rock and Its Relatives.\u201d \nIn And Diverse Are Their Hues: Color in Islamic Art and Culture, edited by Sheila Blair \nand Jonathan Bloom, 152\u201373. New Haven, CT: Yale University Press, 2011.", "start_char_idx": 222393, "end_char_idx": 224771, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3eb142c2-4beb-4eff-8de8-97db216e0b0d": {"__data__": {"id_": "3eb142c2-4beb-4eff-8de8-97db216e0b0d", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2f2198c8-0de6-455c-b21f-baff2f5d00eb", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "76237619c90bb0b7d7b5d8808ebb81a4a4835d6b065b6da5f67958d7ba22af26", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "91011dca-4f77-4877-ba4a-43ea16be2384", "node_type": "1", "metadata": {}, "hash": "0dc5e169c0302a694c6f36d5eb23178711d03a9cd4992b48ed5e9a761e0f523b", "class_name": "RelatedNodeInfo"}}, "text": "146  \u2022  Harry Munt\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nNol, Hagit. \u201cDating Early Islamic Sites through Architectural Elements: A Case Study from \nCentral Israel.\u201d Journal of Islamic Archaeology 6, no. 1 (2019): 41\u201380.\n\nOry, Solange, and Dominique Sourdel. \u201cUne inscription \u02bfabbaside en Syrie du nord.\u201d Bulletin \nd\u2019\u00e9tudes orientales 18 (1963\u201364): 221\u201340.\n\nPinder-Wilson, Ralph. \u201cIvory Working in the Umayyad and Abbasid Periods.\u201d Journal of the \nDavid Collection 2, no. 1\u20132 (2005): 13\u201323.\n\nal-Q\u0101\u1e0d\u012b, Wad\u0101d. \u201cThe Religious Foundation of Late Umayyad Ideology and Practice.\u201d In Saber \nreligioso y poder pol\u00edtico en el islam: Actas del Simposio Internacional (Granada, 15\u201318 \nOctubre 1991), 231\u201373. Madrid: Agencia Espa\u00f1ol de Cooperaci\u00f3n Internacional, 1994.\n\n\u2014\u2014\u2014. \u201cAn Umayyad Papyrus in al-Kind\u012b\u2019s Kit\u0101b al-Qu\u1e0d\u0101t?\u201d Der Islam 84, no. 2 (2007): 200\u2013245.\n\nal-R\u0101shid, Sa\u02bfd b. \u02bf Abd al-\u02bfAz\u012bz. \u201cArba\u02bfat a\u1e25j\u0101r m\u012bliyya min al-\u02bfa\u1e63r al-\u02bfabb\u0101s\u012b: Dir\u0101sa wa-ta\u1e25q\u012bq.\u201d \nal-\u02bfU\u1e63\u016br 5, no. 1 (1990): 123\u201342.\n\n\u2014\u2014\u2014. \u201cA New \u02bfAbb\u0101sid Milestone from al-Raba\u1e0fa in Saudi Arabia.\u201d Arabian Archaeology and \nEpigraphy 3, no. 2 (1992): 138\u201343,\n\n\u2014\u2014\u2014 et al. \u0100th\u0101r min\u1e6daqat Makka al-mukarrama. Riyadh: Wiz\u0101rat al-Ma\u02bf\u0101rif, Wik\u0101lat al-\u0100th\u0101r \nwa-l-Mat\u0101\u1e25if, 1423/2003.\n\nRCEA. See Combe, \u00c9tienne, et al.\n\nRobinson, Chase F. \u201cThe Violence of the Abbasid Revolution.\u201d In Living Islamic History: \nStudies in Honour of Professor Carole Hillenbrand, edited by Yasir Suleiman, 226\u201351. \nEdinburgh: Edinburgh University Press, 2010.\n\nSal\u0101ma, \u1e62al\u0101\u1e25 \u02bfAbd al-\u02bfAz\u012bz Zayn. Akhb\u0101r al-Mad\u012bna li-Mu\u1e25ammad b. al-\u1e24asan b. Zab\u0101la. \nMedina: Markaz Bu\u1e25\u016bth wa-Dir\u0101sat al-Mad\u012bna al-Munawwara, 1424/2003.\n\nSanta-Cruz, Noelia Silva. \u201cThe Siculo-Arabic Ivories and Their Spreading to al-Andalus.\u201d \nJournal of Transcultural Medieval Studies 4, no. 1\u20132 (2017): 147\u201390.\n\nSauvaget, Jean. Le mosqu\u00e9e omeyyade de M\u00e9dine: \u00c9tude sur les origines architecturales de la \nmosqu\u00e9e et de la basilique. Paris: Vanoest, 1947.\n\nSerjeant, Robert B., and Ronald Lewcock. \u201cThe Architectural History and Description of \u1e62an\u02bf\u0101\u02be \nMosques: The Great Mosque.\u201d In \u1e62an\u02bf\u0101\u02be: An Arabian Islamic City, edited by Ronald \nLewcock and Robert B. Serjeant, 323\u201350. London: World of Islam Festival Trust, 1983.\n\nSezgin, Fuat. Geschichte des arabischen Schrifttums. Leiden: Brill, 1967\u2013.\n\nShahin, Aram Aldo. \u201cStruggling for Communitas: Arabian Political Thought in the Great \nCentury of Change (ca. 560\u2013ca. 660 aD).\u201d PhD dissertation, University of Chicago, 2009.", "start_char_idx": 224775, "end_char_idx": 227226, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "91011dca-4f77-4877-ba4a-43ea16be2384": {"__data__": {"id_": "91011dca-4f77-4877-ba4a-43ea16be2384", "embedding": null, "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8598", "node_type": "4", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "c49a2a1cfff3b867e6b4f2d2c0646b64353bc0d35d8337ac4cb53f787d98c4f6", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3eb142c2-4beb-4eff-8de8-97db216e0b0d", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "06781ab020b03fe22b4f99d8e6e8eabbc7fc17e50a484696ea12023c9959fee5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ee39a029-efd8-426e-889b-5ab8703e5b00", "node_type": "1", "metadata": {}, "hash": "55dd7cecc5b6a7bbf5c1a9c4f2a8247190a5354c73a589f57965fa9594d054e4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Umayyad and Early Abbasid Inscriptions in the Prophet's Mosque  \u2022  147\n\nShalem, Avinoam. The Oliphant: Islamic Objects in Historical Context. Leiden: Brill, 2004.\n\nSharon, Moshe. Corpus inscriptionum arabicarum palaestinae. Leiden: Brill, 1997\u2013.\n\nSilverstein, Adam. Postal Systems in the Pre-Modern Islamic World. Cambridge: Cambridge \nUniversity Press, 2007.\n\nTillier, Mathieu. L\u2019invention du cadi: La justice des musulmans, des juifs et des chr\u00e9tiens aux \npremiers si\u00e8cles de l\u2019Islam. Paris: Publications de la Sorbonne, 2017.\n\nTor, Deborah G. \u201cThe Parting of Ways between \u02bfAlid Shi\u02bfism and Abbasid Shi\u02bfism: An Analysis \nof the Missives between the Caliph al-Man\u1e63\u016br and Mu\u1e25ammad al-Nafs al-Zakiyya.\u201d \nJournal of Abbasid Studies 6, no. 2 (2019): 209\u201327.\n\nTreadwell, Luke. \u201cThe Formation of Religious and Caliphal Identity in the Umayyad Period: \nThe Evidence of the Coinage.\u201d In A Companion to Islamic Art and Architecture, edited \nby Finbarr Barry Flood and G\u00fclru Necipo\u011flu, 1:89\u2013108. Hoboken, NJ: John Wiley, 2017.\n\nUllmann, Manfred. Zur Geschichte des Wortes Bar\u012bd \u201cPost.\u201d Munich: Verlag der Bayerischen \nAkademie der Wissenschaften, 1997.\n\n\u02bfUsayl\u0101n, \u02bfAbd All\u0101h. Al-Mad\u012bna al-munawwara f\u012b \u0101th\u0101r al-mu\u02beallif\u012bn wa-l-b\u0101\u1e25ith\u012bn qad\u012bman \nwa-\u1e25ad\u012bthan. Medina: \u02bfAbd All\u0101h \u02bfUsayl\u0101n, 1418/1997.\n\nWhelan, Estelle. \u201cForgotten Witness: Evidence for the Early Codification of the Qur\u02be\u0101n.\u201d \nJournal of the American Oriental Society 118, no. 1 (1998): 1\u201314.\n\n\u2014\u2014\u2014. \u201cThe Origins of the Mi\u1e25r\u0101b Mujawwaf: A Reinterpretation.\u201d International Journal of \nMiddle East Studies 18, no. 2 (1996): 205\u201323.\n\nWiet, Gaston. Mat\u00e9riaux pour un Corpus inscriptionum arabicarum, premi\u00e8re partie: \u00c9gypte. \nVol. 2. Cairo: Imprimerie de l\u2019Institut fran\u00e7ais d\u2019arch\u00e9ologie orientale, 1930.\n\nal-Wohaibi, Abdullah. The Northern Hijaz in the Writings of the Arab Geographers, 800\u20131150. \nBeirut: Al-Risalah, 1973.\n\nZaman, Muhammad Qasim. Religion and Politics under the Early \u02bfAbb\u0101sids: The Emergence \nof the Proto-Sunn\u012b Elite. Leiden: Brill, 1997.\n\n\u2014\u2014\u2014. \u201cRoutinization of Revolutionary Charisma: Notes on the \u02bfAbb\u0101sid Caliphs al-Man\u1e63\u016br \nand al-Mahd\u012b.\u201d Islamic Studies 29, no. 3 (1990): 251\u201375.\n\nAl-Zayla\u02bfi, Ahmad bin \u02bfUmar. \u201cLes inscriptions arabo-islamiques sur pierre.\u201d In Routes \nd\u2019Arabie: Arch\u00e9ologie et histoire du Royaume d\u2019Arabie Saoudite, edited by Ali Ibrahim \nAl-Ghabban et al., 486\u201387. Paris: Mus\u00e9e du Louvre and Somogy, 2010.", "start_char_idx": 227230, "end_char_idx": 229661, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ee39a029-efd8-426e-889b-5ab8703e5b00": {"__data__": {"id_": "ee39a029-efd8-426e-889b-5ab8703e5b00", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "91011dca-4f77-4877-ba4a-43ea16be2384", "node_type": "1", "metadata": {"identifier": "alusur-8598", "author": "Munt, Harry", "title": "The Umayyad and Early Abbasid Inscriptions in the Prophet\u2019s Mosque in Medina", "date": "2022-06-27", "file": "alusur-8598.pdf"}, "hash": "ce8c0339bc21465da9ed7295a7878341fe48bd4fb74e1591ee64b431922ddedb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2303fa34-a918-40c8-b576-54ef8297e182", "node_type": "1", "metadata": {}, "hash": "c5c24490ecaeabb26b88fdae8eb5ffb1866d5a9f52cd007c216ce72150b80786", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023): 45-76\n\nAbstract\nBased on the Armenian chronicle attributed to Seb\u0113os, some scholars have argued for a large, failed Muslim \nexpedition against Constantinople in or around 654 CE during \u02bf Uthm\u0101n\u2019s caliphate and Mu\u02bf\u0101wiya\u2019s governorship \nof Syria. Others seem to ignore the possibility, especially since there is no reference to such a siege in Arabic-\nlanguage sources beyond perhaps one sentence in the history of Khal\u012bfa b. al-Khayy\u0101\u1e6d. The poet Ab\u016b al-\u02bfIy\u0101l al-\nHudhal\u012b, active in Egypt during the reigns of \u02bfUmar and \u02bfUthm\u0101n, provides a third possible source for this event \nin his description of a major Muslim military defeat against the Byzantines. Julius Wellhausen, in an overlooked \narticle, noticed the historical significance of the poem but misdated it to the 660s. This essay redates the poem \nto the early to mid-650s and suggests that it refers to an early failed assault on Constantinople. It further argues \nthat although the event is virtually ignored by the Arabic-language sources, it can help explain the Egyptian \nmilitary\u2019s hostility to \u02bfUthm\u0101n, which culminated in his assassination.\n\nIntroduction\n\nIn the course of their wars with the Byzantines, the Umayyads undertook two multiyear \nsieges of Constantinople, one starting around 48/668 and led by Yaz\u012bd b. Mu\u02bf\u0101wiya, and the \nother beginning in 98/717, led by Maslama b. \u02bfAbd al-Malik.1 The Arabic and non-Arabic \naccounts of both are complex and ambiguous. The first of the two sieges is often considered \n\n* My thanks go to Andrew Marsham for several helpful conversations on this subject in its early stages, \nas well as to Juan Cole for reading and commenting on an early draft. Research and time to write this essay \nwere made possible by a Leverhulme Early Career Fellowship, with support from the Isaac Newton Trust, at \nthe University of Cambridge, and by a Humanities Research Fellowship for the Study of the Arab World at New \nYork University\u2019s Abu Dhabi Institute. I also thank the two anonymous peer reviewers as well as Alison Vacca \nand Zayde Antrim for their many invaluable and detailed suggestions, which are too numerous to detail in the \nfootnotes. Any remaining errors or infelicities are my own.\n\n1.  Dates will be given according to first the Hijr\u012b and then Christian calendars, separated by a slash.\n\nDear Mu\u02bf\u0101wiya:                                                                                  \nAn \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat \n\nduring the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE*\n\nNathaNiel a. Miller\nNew York University Abu Dhabi\n\n(nam10023@nyu.edu)\n\n\u00a9 2023 Nathaniel A. Miller. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.", "start_char_idx": 47, "end_char_idx": 3032, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2303fa34-a918-40c8-b576-54ef8297e182": {"__data__": {"id_": "2303fa34-a918-40c8-b576-54ef8297e182", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ee39a029-efd8-426e-889b-5ab8703e5b00", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "a10151eb77efdc9d2deb87c0c75236a7d5dc7a8a71759c24c0158fb4c8e6d53b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3aed643c-0868-40a6-93ce-be4717bdf0bb", "node_type": "1", "metadata": {}, "hash": "a67993cb561367e9c92790cb3cc45346e407bc4a782be60af351d4292a91f8de", "class_name": "RelatedNodeInfo"}}, "text": "46  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  47\n\nthe first Islamic siege conducted against the Byzantine capital; this is the stance, for example, \nof Marek Jankowiak, who has argued, on the basis of a comprehensive survey of the sources, \nfor the 48/668 date.2 However, some scholars, drawing on the seventh-century Armenian \nchronicle attributed (on no evidence) to the bishop Seb\u0113os (hereafter pseudo-Seb\u0113os), have \nproposed that an earlier large-scale assault took place around 33\u201334/654.3 Although it is \nnow widely recognized that the study of Islamic history requires the simultaneous use of \nArabic and non-Arabic sources, for disciplinary reasons Arabic poetry, once widely used \nby scholars, has become an underutilized source. Evidence for a major military failure in \nthe eastern Mediterranean around the time of the 33\u201334/654 assault described by pseudo-\nSeb\u0113os\u2014and quite possibly the very same failed attack on Constantinople\u2014can be found in \na handful of poems by Ab\u016b al-\u02bfIy\u0101l al-Hudhal\u012b, a member of the Hudhayl tribe4 who served \nin the Islamic army based in Egypt during the conquest period. His poetry is preserved in \nthe recension of the Baghdadi philologist Ab\u016b Sa\u02bf\u012bd al-Sukkar\u012b (d. 275/888), Shar\u1e25 ash\u02bf\u0101r \nal-Hudhaliyy\u012bn, the only surviving example of a collection of a particular tribe\u2019s poetry \n(d\u012bw\u0101n). Three sets of Ab\u016b al-\u02bfIy\u0101l\u2019s poetic texts support the claim of an early first assault in \n33\u201334/654: an exchange of poems with a fellow tribesman, which sheds light on social life \nin early Islamic Egypt; an elegy mourning another kinsman, who apparently died fighting \nat Constantinople; and, most importantly, an epistle in verse addressed to Mu\u02bf\u0101wiya b. Ab\u012b \nSufy\u0101n (d. 60/680), along with two successive governors of Egypt, \u02bfAmr b. al-\u02bf\u0100\u1e63 (d. 43/664) \nand \u02bfAbd All\u0101h b. Sa\u02bfd b. Ab\u012b Sar\u1e25 (d. 36 or 37/656\u201358). \n\nThe specific issue of an early attack on Constantinople is representative of a larger \ndifficulty in making sense of our sources\u2019 perspectives. For Islamic sources dealing with the \nconquests, military victories were teleologically expressive of divine purpose, while defeats \nwere minimized. The seeming inevitability of the Islamic conquests seeps into historical \nanalysis, despite conscious scholarly awareness of the issue.5 Poetry represents a vital \nsource for dealing with this blind spot, not because it is any less ideological\u2014and its generic \nconventions and language are in many ways more difficult to untangle than the language \nof chronicles is\u2014but simply because poets gave voice to multiple, varied interests that were \nvery different from those of the Iraqi religious scholarly elite that mostly produced the \ngreat Abbasid chronicles. The first Islamic thrust to conquer Constantinople constitutes a \nkey singularity in this teleological narrative: if an assault in fact took place before the civil \n\n2.  Marek Jankowiak, \u201cThe First Arab Siege of Constantinople,\u201d in Constructing the Seventh Century, ed. \nConstantin Zuckerman, 237\u2013320 (Paris: Association des amis du Centre d\u2019histoire et civilisation de Byzance, \n2013).\n\n3.  Primarily, Shaun O\u2019Sullivan, \u201cSebeos\u2019 Account of an Arab Attack on Constantinople in 654,\u201d Byzantine and \nModern Greek Studies 28, no. 1 (2004): 67\u201388. O\u2019Sullivan draws on the arguments of James Howard-Johnston, \nand other scholars appear to have accepted their conclusions, as discussed below.\n\n4.  Following the same morphological principle by which the nisba of Quraysh is Qurash\u012b, not Quraysh\u012b, and \nSulaym\u2019s is Sulam\u012b, the nisba of Hudhayl is always Hudhal\u012b.", "start_char_idx": 3036, "end_char_idx": 6618, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3aed643c-0868-40a6-93ce-be4717bdf0bb": {"__data__": {"id_": "3aed643c-0868-40a6-93ce-be4717bdf0bb", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2303fa34-a918-40c8-b576-54ef8297e182", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "d1ef075c839c06f3f2cde1da4bad9ae558639f256a23be30160d3295d5849c9b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "45fa53c8-cef9-48bf-ae36-a4d0522c5c0b", "node_type": "1", "metadata": {}, "hash": "f0967adf2e2ddfa53214f2a6ce70be49f8318d454dc24a4c0bd4fcea6149114b", "class_name": "RelatedNodeInfo"}}, "text": "5.  See, for example, Petra M. Sijpesteijn, \u201cThe Arab Conquest of Egypt and the Beginning of Muslim Rule,\u201d \nin Egypt in the Byzantine World, 300\u2013700, ed. Roger S. Bagnall, 437\u201359 (Cambridge: Cambridge University Press, \n2007), at 441, n. 21: \u201cIn the Muslim sources, however, these military setbacks have mostly been suppressed, \nleaving us with a picture of the conquest as a series of valiant battles and sieges.\u201d", "start_char_idx": 6620, "end_char_idx": 7034, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "45fa53c8-cef9-48bf-ae36-a4d0522c5c0b": {"__data__": {"id_": "45fa53c8-cef9-48bf-ae36-a4d0522c5c0b", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3aed643c-0868-40a6-93ce-be4717bdf0bb", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "ec0830ff7300a49643daa4eb848f01349478caf8b43e32ceba0cc23fc1a04f7d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "34a15ecf-bcf0-41f8-a710-8c48f62d6a1c", "node_type": "1", "metadata": {}, "hash": "5ef72b482ea48a5d0d3f9e71902c489018bed1189aa1a4f2f61cbafa12f428e8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  47\n\nwar that began in 35/656, it was likely an extremely large-scale affair, yet it left very little \nimpression in the sources. According to Ab\u016b al-\u02bfIy\u0101l\u2019s poetry, discussed below, the poet \nand his kinsmen were directly involved in some large-scale military defeat, and concerns \nof tribal status along with an ethics of (in this case unrequited) retribution overrode any \nreligio-ideological imperative to soften his criticisms of the Islamic leadership. Indeed, as \nwill also be discussed below, there is very little religio-ideological sentiment, Islamic or \notherwise, in early Hudhal\u012b poetry, and what there is is probably more representative of \npre-Islamic Arabic mores than it is of a nascent Islamic identity.\n\nIn part as a result of these source-critical issues, the possibility of an early attack on \nConstantinople has been curiously elided from current discussions. Ab\u016b al-\u02bfIy\u0101l\u2019s poems, \nalthough long known, have also fallen by the wayside for more contingent reasons. After \nsummarizing this historiographical context, I discuss the portions of his texts\u2014first the \nexchange with his fellow tribesman, which sheds light on social conditions in Egypt, and then \nhis elegy for his cousin who died at Constantinople\u2014that are relevant for understanding \nthe third and most important text, his epistle poem to Mu\u02bf\u0101wiya, which I translate in full \nand which I redate to 28\u201335/649\u201356; the poem has previously been thought to postdate the \ncivil war that ended in 41/661. Evidence internal to the poems supports placing the epistle \nto Mu\u02bf\u0101wiya near the latter end of this range, quite probably in relation to Mu\u02bf\u0101wiya\u2019s \neastern Mediterranean campaigns aimed at Constantinople during this period. Ab\u016b al-\u02bfIy\u0101l \nexpresses the same dissatisfaction with \u02bfUthm\u0101n\u2019s foster brother (akh f\u012b al-ra\u1e0d\u0101\u02bfa) Ibn \nSa\u02bfd b. Ab\u012b Sar\u1e25, the governor of Egypt, that led to the murder of the caliph at the hands \nof the Egyptian army. The epistle poem is also probably linked to the failed expedition \nagainst Constantinople, and the unstated justification of Hudhayl\u2019s participation in the \nassassination provides the most likely context for the poem\u2019s origin. \n\nHistoriographical Context and Sources\n\nThe historiography around the possible early assault on Constantinople faces a number \nof linguistic and source-critical challenges. As a result, there has been very little direct \ndiscussion of it in secondary scholarship\u2014or rather, the event has received only the \nattention its apparent footprint in the sources seems to merit, which is little. At issue is a \nshort passage in pseudo-Seb\u0113os, which describes a large battle but is also highly rhetorical. \nAlthough several careful siftings of the Arabic prose sources have been undertaken, Ab\u016b \nal-\u02bfIy\u0101l\u2019s poems about a military defeat, whose historical significance was noticed long ago \nby Julius Wellhausen, have been largely overlooked. Like pseudo-Seb\u0113os\u2019s account, they are \ndifficult to interpret because of their rhetorical characteristics. They do, however, provide a \nvaluable view of a major defeat from within the Islamic military, and they almost certainly \nhave a connection to Constantinople or, at least, to the broader context of Mu\u02bf\u0101wiya\u2019s \neastern Mediterranean military activity as governor of Syria in the run-up to the civil war.\n\nIf the Islamic conquests followed a bumpier course than the Islamic sources\u2019 teleological \nsensibility would imply, there is a logic to supposing that by the early 30s/650s the Muslims\u2019 \nstrategy would have come to focus on Constantinople. In the two years following the \nbattles of Yarm\u016bk and Q\u0101disiyya in 15/636, the Muslims conquered Damascus and then", "start_char_idx": 7038, "end_char_idx": 10737, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "34a15ecf-bcf0-41f8-a710-8c48f62d6a1c": {"__data__": {"id_": "34a15ecf-bcf0-41f8-a710-8c48f62d6a1c", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "45fa53c8-cef9-48bf-ae36-a4d0522c5c0b", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "13e6b271e24ec4fc2205c9ad5e57c219058286e50dc8167da3c6321da83b8f8d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "87373861-e0fe-487b-9e1d-2b1bea438f20", "node_type": "1", "metadata": {}, "hash": "c55ca0cdc0a7422bd87f7174059a5f3749690830d1fdf30a53bdf9a26a0f88db", "class_name": "RelatedNodeInfo"}}, "text": "48  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  49\n\nJerusalem.6 Ctesiphon, the capital of the Sasanian empire, fell in (probably) 16/637. In \n20/641 the Byzantines agreed to the staged capitulation of Alexandria, withdrawing the \nfollowing year.7 By this time Mesopotamia had fallen and Syria was being administratively \nconsolidated under Mu\u02bf\u0101wiya. None of this was inevitable. Rome retained the ability to \nfight back, for example by briefly retaking Alexandria in 25/646.8 Likewise, Muslim armies \nin Nubia were initially beaten back, and some Sasanians struggled on under Yazdgird III \nfrom Rayy and then from I\u1e63fah\u0101n and I\u1e63\u1e6dakhr until the emperor\u2019s death in 31/651.9 After a \nvery successful Muslim incursion into Armenia in 21/642, Theodoros \u1e5ashtuni was able to \ninflict a decisive defeat the following year, and Armenia recognized Roman rule for several \nyears thereafter.10 After the final defeat of the Sasanians, the Romans and their allies posed \nthe greatest danger to the newly conquered territories, and it is logical that the Muslims \nin general and Mu\u02bf\u0101wiya in particular would have taken aim at Constantinople in the late \n20s/640s or early 30s/650s.11\n\nDespite the awareness that the conquests were not inevitable, there is an unwillingness \nto resolve the problem of whether Mu\u02bf\u0101wiya attempted, as one would expect, an assault on \nConstantinople while he was governor of Syria (from after 18/639 to 41/661).12 In Lawrence \nConrad\u2019s view, Mu\u02bf\u0101wiya was at this time engaged in \u201ca long naval campaign that step by \nstep brought [him] closer to his ultimate objective\u2014Constantinople.\u201d13 Reconstructing this \ncampaign entails heavy reliance on non-Muslim sources. This source problem obtains for \nthe entire naval campaign, but Conrad singles out what was perhaps the campaign\u2019s first \nmajor step, the attempt to take the strategically important island of Arw\u0101d off the coast of \nTartous in 28\u201329/649\u201350, for which the key source is ultimately the account of Theophilus \n\n6.  Walter Emil Kaegi, Byzantium and the Early Islamic Conquests, 1st paperback ed. (Cambridge: Cambridge \nUniversity Press, 1995), 112\u201349.\n\n7.  Frank R. Trombley, \u201cFiscal Documents from the Muslim Conquest of Egypt: Military Supplies and \nAdministrative Dislocation, ca. 639\u2013644,\u201d Revue des \u00e9tudes byzantines 71, no. 1 (2013): 5\u201338, at 21.\n\n8.  Sijpesteijn, \u201cArab Conquest of Egypt,\u201d 441, n. 20.\n9.  Robert G. Hoyland, In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire (Oxford: \n\nOxford University Press, 2015), 76\u201377, esp. n. 11.\n10.  Marius Canard, \u201cArm\u012bniya 2. Armenia under Arab Domination,\u201d in Encyclopaedia of Islam, 2nd ed.; \n\npseudo-Seb\u0113os, The Armenian History Attributed to Sebeos, trans. Robert W. Thomson (Liverpool: Liverpool \nUniversity Press, 1999), 111, 258\u201359. Theodoros (or T\u2018\u0113odoros) played both sides against each other, and the \nhistoriographical image of him typically emphasizes his alliance with the Arabs against the Romans.\n\n11.", "start_char_idx": 10742, "end_char_idx": 13732, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "87373861-e0fe-487b-9e1d-2b1bea438f20": {"__data__": {"id_": "87373861-e0fe-487b-9e1d-2b1bea438f20", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "34a15ecf-bcf0-41f8-a710-8c48f62d6a1c", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "5b11203a9d10a0a222876168512702d67cf0c1fe79ef1c3847e9bd571d5f7459", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6071a0b2-f0de-45a8-9f06-c014e0350ecf", "node_type": "1", "metadata": {}, "hash": "ae99bff52b2ba0afde463aebfd3a1e317e51a0bb25ce656a7c6d36a0edebea9b", "class_name": "RelatedNodeInfo"}}, "text": "11.  This was, in fact, how the Armenian historians saw things; synthesizing two statements of pseudo-Seb\u0113os, \nthe tenth-century Step\u02bbanos succinctly writes that \u201cwhen the king of Ismael saw that the kingdom of Persia had \nbeen extinguished, he gave an order to all his forces to undertake war with the kingdom of the Romans so that \nthey might seize Constantinople and destroy that kingdom as well\u201d: Tim Greenwood, The Universal History of \nStep\u02bbanos Tar\u014dnec\u02bbi: Introduction, Translation, and Commentary (Oxford: Oxford University Press, 2017), 185.\n\n12.  For the question of the dates of Mu\u02bf\u0101wiya\u2019s governorship of Syria, Damascus, and/or Homs, see Martin \nHinds, \u201cMu\u02bf\u0101wiya,\u201d in Encyclopaedia of Islam, 2nd ed.\n\n13.  Lawrence I. Conrad, \u201cThe Conquest of Arw\u0101d: A Source-Critical Study in the Historiography of the \nEarly Medieval Near East,\u201d in The Byzantine and Early Islamic Near East: Papers of the First Workshop on Late \nAntiquity and Early Islam, ed. Averil Cameron, Lawrence I. Conrad, and G. R. D. King, 317\u2013401 (Princeton, NJ: \nDarwin Press, 1992), at 322, esp. n. 15.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  49\n\nof Edessa (d. 785), as transmitted most usefully in the Syriac Chronicle of 1234.14 Although \nthere are accounts of the Arw\u0101d campaign also in Arabic sources, such as the Kit\u0101b al-Fut\u016b\u1e25 \nof Ibn A\u02bftham al-K\u016bf\u012b (wr. first half of the fourth/tenth century), they are contradictory and \noften implausible.15 After Arw\u0101d, Arab historians\u2019 accounts of Mu\u02bf\u0101wiya\u2019s invasion of Cyprus \nin 28/649 and of Rhodes around 32\u201333/653 are confused and folkloric, but inscriptions seem \nto confirm major activity there as well.16\n\nThe questions seem to emerge around a possible Muslim attack on Constantinople around \nthe year 34/654\u201355. Although it is widely accepted that around this time the Muslims \nachieved a naval victory against the Byzantines in an engagement known as the Battle of \nthe Masts (Dh\u0101t al-\u1e62aw\u0101r\u012b) near present-day Finike (Phoenix in Lycia), it is difficult to draw \nconclusions about its context from al-\u1e6cabar\u012b\u2019s (d. 310/923) notice (khabar) on the event.17 \nIt was apparently a massive battle\u2014al-\u1e6cabar\u012b reports that the Byzantines had five hundred \nships and that \u201cthe waves washed the shores with blood and tossed up corpses of men in \npiles.\u201d18 According to Theophanes, the Byzantines were seeking to thwart a planned large-\nscale assault on Constantinople.19 It is only through pseudo-Seb\u0113os\u2019s chronicle, dating to the \n660s or shortly thereafter, that we can connect the battle at Phoenix to an actual attempted \n(and failed) full-scale Muslim assault on Constantinople.20 According to pseudo-Seb\u0113os:\n\nAll the troops who were in the east assembled: from Persia, Khuzhastan, from the region \nof India,21 Aruastan, and from the region of Egypt [they came] to Muawiya, the prince \nof the army who resided in Damascus. They prepared warships in Alexandria and in all \nthe coastal cities. They filled the ships with arms and artillery\u2014300 great ships with \na thousand elite cavalry for each ship. He ordered 5,000 light ships to be built, and he \n\n14.  Ibid., 322ff.\n15.", "start_char_idx": 13729, "end_char_idx": 16838, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6071a0b2-f0de-45a8-9f06-c014e0350ecf": {"__data__": {"id_": "6071a0b2-f0de-45a8-9f06-c014e0350ecf", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "87373861-e0fe-487b-9e1d-2b1bea438f20", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "d7e8db122facae2a334d6390aab0df13cc63aa4aab5457ef91b0d657b7e3f7ca", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "451d5de3-429f-4332-ae7a-aa51e943d667", "node_type": "1", "metadata": {}, "hash": "e1598f787cc23c36f9efae00723ea32110f95eb1177ccc3ad7e59d8ea01089e2", "class_name": "RelatedNodeInfo"}}, "text": "Ibid., 322ff.\n15.  Ibn A\u02bftham is often placed in the early third/ninth century, but this dating has recently been plausibly \n\nrevised by Ilkka Lindstedt in \u201cAl-Mad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla and the Death of Ibr\u0101h\u012bm al-Im\u0101m,\u201d in Case Studies in \nTransmission, ed. Jaakko H\u00e4meen-Anttila, Raija Mattila, and Robert Rollinger, 103\u201330 (M\u00fcnster: Ugarit-Verlag, \n2014), at 118\u201323.\n\n16.  Conrad, \u201cConquest of Arw\u0101d,\u201d 377; Richard Stephen Humphreys, Mu\u02bfawiya Ibn Abi Sufyan: From Arabia \nto Empire (Oxford: Oneworld, 2006), 53\u201357; Theophanes, The Chronicle of Theophanes Confessor: Byzantine and \nNear Eastern History, A.D. 284\u2013813, trans. Cyril A. Mango, Roger Scott, and Geoffrey Greatrex (Oxford: Clarendon \nPress, 1997), 479, esp. n. 1, and 481; O\u2019Sullivan, \u201cSebeos\u2019 Account,\u201d 68\u201370.\n\n17.  Ab\u016b Ja\u02bffar Mu\u1e25ammad b. Jar\u012br al-\u1e6cabar\u012b, Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk = Annales quos scripsit Abu Djafar \nMohammed ibn Djarir at-Tabari, ed. M. J. de Goeje (Leiden: Brill, 1879), 1:2865\u201372. See also Ab\u016b al-Q\u0101sim \u02bfAbd \nal-Ra\u1e25m\u0101n b. \u02bfAbd al-\u1e24akam, The History of the Conquest of Egypt, North Africa and Spain Known as the Fut\u016b\u1e25 \nMi\u1e63r, ed. Charles Cutler Torrey (New Haven, CT: Yale University Press, 1922), 189\u201391; Khal\u012bfa b. Khayy\u0101\u1e6d, Ta\u02ber\u012bkh, \ned. Akram \u1e0ciy\u0101\u02be al-\u02bfUmar\u012b (Najaf: Ma\u1e6dba\u02bfat al-\u0100d\u0101b, 1967), 145 (under AH 34).\n\n18.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 1:2868.\n19.  Theophanes, Chronicle, 482.\n20.  On pseudo-Seb\u0113os\u2019s authorship, motivations, and style, see Tim Greenwood, \u201cSasanian Echoes and \n\nApocalyptic Expectations: A Re-evaluation of the Armenian History Attributed to Sebeos,\u201d Le Mus\u00e9on 115, no. \n3\u20134 (2002): 323\u201397.\n\n21.  Meaning some area near the Red Sea: pseudo-Seb\u0113os, History, 133, n. 826; Philip Mayerson, \u201cA Confusion \nof Indias: Asian India and African India in the Byzantine Sources,\u201d Journal of the American Oriental Society 113, \nno. 2 (1993): 169\u201374.\n\n\n\n50  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  51\n\nput in them [only] a few men for the sake of speed, 100 men for each ship, so that they \nmight rapidly dart to and fro over the waves of the sea around the very large ships.22\n\nNeither the numbers nor the demographics of the force can be taken literally; the \ndescription relies on common tropes in Armenian historiography to signify a very large \narmy.23 According to pseudo-Seb\u0113os, Mu\u02bf\u0101wiya simultaneously prepared a land army in \nSyria, and \u201che himself took the troops with him and marched to Chalcedon.", "start_char_idx": 16821, "end_char_idx": 19254, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "451d5de3-429f-4332-ae7a-aa51e943d667": {"__data__": {"id_": "451d5de3-429f-4332-ae7a-aa51e943d667", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6071a0b2-f0de-45a8-9f06-c014e0350ecf", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "b1f2aa723427a3ac8d5aad02289d399ad4ab0b3e82e62409ae83d15e5046b658", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0b84b01a-44c2-4002-ada0-1208abd76bdb", "node_type": "1", "metadata": {}, "hash": "a61281b4a42c65bbfce944b42f77fe850a5ed7141a9a1790b033be1059997f61", "class_name": "RelatedNodeInfo"}}, "text": "When he \npenetrated the whole land, all the inhabitants of the country submitted to him.\u201d24\n\nLinking up with the land army at Chalcedon, ships equipped with siege engines were \nabout to make an assault on Constantinople\u2019s sea walls, but \u201cwhen they were about two \nstades\u2019 distance from dry land, then one could see the awesome power of the Lord. For the \nLord looked down from heaven with the violence of a fierce wind. . . . The towers collapsed, \nthe machines were destroyed, the ships broke up, and the host of soldiers were drowned in \nthe sea.\u201d25 This took place in the thirteenth year of emperor Constans II (r. 641\u201368), so in \n32\u201333/653\u201354.26\n\nDid this failed attempt on Constantinople happen? In 1912 Leone Caetani noted that \nal-\u1e6cabar\u012b, citing al-W\u0101qid\u012b, mentions a \u201craid\u201d (ghazwa) by Mu\u02bf\u0101wiya against the \u201cstraits\u201d \nof Constantinople in the Hijr\u012b year 32 (652\u201353 CE), and that this corresponded with pseudo-\nSeb\u0113os\u2019s account.27 Caetani\u2019s observation has not been widely cited.28 More recently, Shaun \nO\u2019Sullivan, drawing on James Howard-Johnston\u2019s commentary on the English translation of \npseudo-Seb\u0113os\u2019s Armenian History, has argued for the historicity of the assault.29 O\u2019Sullivan \ndates it to 33\u201334/summer 654 and sees the battle of Phoenix/the Masts as the Muslim \nthwarting of a Byzantine counterattack in the following year, 34\u201335/655.30 In addition to \n\n22.  Pseudo-Seb\u0113os, History, 144.\n23.  More problematically, Greenwood, in \u201cSasanian Echoes,\u201d 369\u201371, argues that the passage in pseudo-\n\nSeb\u0113os is an \u201celaborate reconstruction pieced together by the compiler,\u201d using primarily biblical allusions \nto recapitulate the 626 Sasanian attack on Constantinople, the description of which by pseudo-Seb\u0113os shares \nmany resemblances with the later attempt. Greenwood nevertheless concedes that the compiler may have been \n\u201caware of a failed assault on Constantinople in 654\u201d (371). One might ask why it is not rather the account of the \nearlier Sasanian attack that represents a reconstruction of the 654 attack. Be that as it may, for the purpose of \nthis essay it is enough that pseudo-Seb\u0113os at least confirms a failed naval attack in 654.\n\n24.  Pseudo-Seb\u0113os, History, 144.\n25.  Ibid., 144\u201345.\n26.  Ibid., 145, n. 885.\n27.  Leone Caetani, Annali dell\u2019Isl\u0101m, vol. 2 (Paris: Librairie Paul Geuthner, 1912), 338; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, \n\n1:2888\u201389.\n28.  Salvatore Cosentino, \u201cConstans II and the Byzantine Navy,\u201d Byzantinische Zeitschrift 100, no. 2 (2007): \n\n577\u2013603, at 591.\n29.  O\u2019Sullivan, \u201cSebeos\u2019 Account\u201d; pseudo-Seb\u0113os, History, 274\u201376.\n30.  O\u2019Sullivan, \u201cSebeos\u2019 Account,\u201d 73\u201374. Constantin Zuckerman does not accept this argument, and both \n\nhe and Cosentino see the Battle of the Masts and the attack on Constantinople as part of the same campaign: \nConstantin Zuckerman, \u201cLearning from the Enemy and More: Studies in \u2018Dark Centuries\u2019 Byzantium,\u201d \nMillennium 2 (2005): 79\u2013135, at 115; Cosentino, \u201cConstans II,\u201d 592. Reconstructing the exact sequence is fraught, \nbut Cosentino\u2019s argument that Mu\u02bf\u0101wiya defeated Constans at Phoenix and continued on to Constantinople,", "start_char_idx": 19255, "end_char_idx": 22342, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0b84b01a-44c2-4002-ada0-1208abd76bdb": {"__data__": {"id_": "0b84b01a-44c2-4002-ada0-1208abd76bdb", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "451d5de3-429f-4332-ae7a-aa51e943d667", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "94ec0075b559a7cd9b5ec5eb7dc3b52ba67e9a2118f2351146557d0bc1da4b62", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a5ba256f-9c8c-41fa-9e2d-d35bd985e611", "node_type": "1", "metadata": {}, "hash": "5688d058c1c6d019ea43e288a79dd9128cec8806b926a022478f78db6afd98e5", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  51\n\nal-\u1e6cabar\u012b, Khal\u012bfa b. al-Khayy\u0101\u1e6d (d. 240/854), in his chronicle, also laconically mentions that \n\u201cMu\u02bf\u0101wiya led an expedition to the straits of Constantinople\u201d (ghaz\u0101 Mu\u02bf\u0101wiya al-ma\u1e0d\u012bq \nmin Qus\u1e6dan\u1e6d\u012bna) in the year 32/652\u201353.31 On the face of it, this is chronologically very close \nto pseudo-Seb\u0113os\u2019s account, although the assigning of dates in this period is liable to any \nnumber of errors, and it is likewise difficult to distinguish between plundering raids and \nlarge-scale, conquest-oriented expeditions.32\n\nThis apparently major event has, evidently without much discussion, been alternately \nignored or readily accepted in recent narratives of the early Islamic conquests. Neither \nStephen Humphreys nor Hugh Kennedy include the battle in their accounts of the military \nactivities of Mu\u02bf\u0101wiya (as governor of Syria) and the caliph \u02bfUthm\u0101n.33 Marek Jankowiak, \nin a long consideration of the better-known Muslim siege of Constantinople (which he \ndates to 47\u201348/early 668) led by Yaz\u012bd I during the caliphal reign of his father Mu\u02bf\u0101wiya, \ndoes not refer to the 33\u201334/654 attack described by pseudo-Seb\u0113os, although he is aware of \nO\u2019Sullivan\u2019s article.34 On the other hand, Petra Sijpesteijn, Heather Keaney, Robert Hoyland, \nand Clive Foss all refer to the siege of 654 matter-of-factly in their accounts of the early \nIslamic period.35 In none of these cases am I aware of any explicit arguments made for \nor against Howard-Johnston\u2019s and O\u2019Sullivan\u2019s pseudo-Seb\u0113os-based case for an assault \naround this time. The Byzantinists Constantin Zuckerman and Salvatore Cosentino have \nboth followed and expanded on Howard-Johnston and O\u2019Sullivan in their discussions of the \n\nwhere he was then defeated by pseudo-Seb\u0113os\u2019s storm, seems straightforward and plausible.\n31.  Khal\u012bfa b. Khayy\u0101\u1e6d, Ta\u02ber\u012bkh, 143. Neither Howard-Johnston nor O\u2019Sullivan cite Khal\u012bfa. Hoyland does: \n\nIn God\u2019s Path, 105, n. 4. Two other citations of Khal\u012bfa place the raid in AH 30 (my thanks to Mehdy Shaddel \nfor pointing these out to me): Ab\u016b \u02bfAbd All\u0101h Mu\u1e25ammad b. Sal\u0101ma al-Q\u0101\u1e0d\u012b al-Qu\u1e0d\u0101\u02bf\u012b, Kit\u0101b \u02bfUy\u016bn al-ma\u02bf\u0101rif \nwa-fun\u016bn akhb\u0101r al-khal\u0101\u02beif, ed. Jam\u012bl \u02bfAbd All\u0101h Mu\u1e25ammad al-Mi\u1e63r\u012b (Mecca: Umm al-Qura University, 1995), \n304; idem, Kit\u0101b al-Inb\u0101\u02be bi-anb\u0101\u02be al-anbiy\u0101\u02be wa-taw\u0101r\u012bkh al-khulaf\u0101\u02be al-ma\u02bfr\u016bf bi-Ta\u02ber\u012bkh al-Qu\u1e0d\u0101\u02bf\u012b, ed. \u02bfUmar \n\u02bfAbd al-Sal\u0101m Tadmur\u012b (Beirut: al-Maktaba al-\u02bfA\u1e63riyya, 1998), 185.\n\n32.  There is also another notice in pseudo-Seb\u0113os of a naval attack on Constantinople by Mu\u02bf\u0101wiya, which \nHoward-Johnston dates to 649: pseudo-Seb\u0113os, History, 111.", "start_char_idx": 22347, "end_char_idx": 24947, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a5ba256f-9c8c-41fa-9e2d-d35bd985e611": {"__data__": {"id_": "a5ba256f-9c8c-41fa-9e2d-d35bd985e611", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0b84b01a-44c2-4002-ada0-1208abd76bdb", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "d31ce89b0ac67debc0ae3cac5791d7650e4a0b87379233890bc71af409f0c80b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "32552363-03dd-4be9-a1c7-8369bf3b7cd9", "node_type": "1", "metadata": {}, "hash": "b414ed9d2fa0dea27354ecbae58f02e35622fd0b53058919f9ecc28553adf4d6", "class_name": "RelatedNodeInfo"}}, "text": "In his commentary, Howard-Johnston conveniently \nsummarizes these reports from pseudo-Seb\u0113os with other accounts of naval battles in Dionysius of Tel-Mahre \nand Theophanes: ibid., 259\u201362.\n\n33.  Hugh Kennedy, The Prophet and the Age of the Caliphates: The Islamic Near East from the Sixth to \nthe Eleventh Century, 3rd ed. (New York: Routledge, Taylor, and Francis, 2016); Humphreys, Mu\u02bfawiya Ibn Abi \nSufyan, 58\u201363. Humphreys views Mu\u02bf\u0101wiya\u2019s activities at this time as somewhat defensive, aimed at avoiding \nthe repetition of earlier Byzantine sea raids against the Syrian coast (54\u201355).\n\n34.  Jankowiak, \u201cFirst Arab Siege,\u201d 302, n. 294. It should be noted that the information on this 668 siege is \nalso largely derived from one non-Muslim source, the Chronographia of Theophanes Confessor, but for his part, \nHoward-Johnston refers to the entire account as a \u201cmyth\u201d: J. D. Howard-Johnston, Witnesses to a World Crisis: \nHistorians and Histories of the Middle East in the Seventh Century (Oxford: Oxford University Press, 2011), 304.\n\n35.  Sijpesteijn, \u201cArab Conquest of Egypt,\u201d 448; Petra M. Sijpesteijn, Shaping a Muslim State: The World of a \nMid-Eighth-Century Egyptian Official (Oxford: Oxford University Press, 2013), 76; Hoyland, In God\u2019s Path, 105\u20138; \nRobert G. Hoyland, Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish, and Zoroastrian \nWritings on Early Islam (Princeton, NJ: Darwin Press, 1997), 125; Clive Foss, \u201cEgypt under Mu\u02bf\u0101wiya Part II: \nMiddle Egypt, Fus\u1e6d\u0101\u1e6d and Alexandria,\u201d Bulletin of the School of Oriental and African Studies 72, no. 2 (2009): \n259\u201378, at 276; Heather Keaney, \u02bfUthman Ibn \u02bfAffan: Legend or Liability? (London: Oneworld, 2021), 83\u201384.\n\n\n\n52  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  53\n\nByzantine empire during this period.36 The present essay will offer some further evidence \nfrom Arabic poetry in favor of the historicity of the 33\u201334/654 assault. I have already noted \nthe positive testimony of Khal\u012bfa, which does not seem to play any major role in most \ndiscussions, but there is a third Arabic source that has attracted no attention in this context.\n\nThis source consists of a set of eleven poems by two poets of the Hudhayl tribe, Ab\u016b \nal-\u02bfIy\u0101l and Badr b. \u02bf\u0100mir, who lived in Egypt shortly after the conquest and participated in \nthe war with Byzantium. As is usually the case with poets, almost nothing credible is known \nabout them outside of their texts, but I will argue below that one poem (incipit: \u201cMin Ab\u012b \nal-\u02bfIy\u0101li akh\u012b Hudhaylin\u201d) can be dated on internal evidence to the period 28\u201335/649\u2013656, \nwhen Mu\u02bf\u0101wiya\u2019s first Mediterranean campaign against the Byzantines took place. Ab\u016b \nal-\u02bfIy\u0101l\u2019s and Badr\u2019s poems, which are part of a collection compiled by Ab\u016b Sa\u02bf\u012bd al-Sukkar\u012b \nand now published in full as Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn, were first edited in part by Johann \nGottfried Ludwig Kosegarten in 1854 as Carmina Hudsailitarum. Julius Wellhausen noticed \nthe potential historical significance of \u201cMin Ab\u012b al-\u02bfIy\u0101l,\u201d which he refers to as number 56 \nin Kosegarten\u2019s edition, and published a German translation and commentary of it in 1912.", "start_char_idx": 24948, "end_char_idx": 28107, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "32552363-03dd-4be9-a1c7-8369bf3b7cd9": {"__data__": {"id_": "32552363-03dd-4be9-a1c7-8369bf3b7cd9", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a5ba256f-9c8c-41fa-9e2d-d35bd985e611", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "5837117b37f025b4598841db6b2f715c87989b4ad11a2f9ba6e760afeaab2e76", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2d4425ae-04bd-44b5-8061-342ee7a1b3f7", "node_type": "1", "metadata": {}, "hash": "c7af0527313a15c4a12b73b8a1a01eff978816ca8e79aa3fd78343097a0b88b9", "class_name": "RelatedNodeInfo"}}, "text": "However, his article has been overlooked in recent discussions of the possible siege of \nConstantinople, no doubt due in no small part to its now singularly obscure title, \u201cCarmina \nHudsailitarum ed. Kosegarten Nr. 56 und 75.\u201d But there are good reasons to reconsider this \nand several other poems by Badr and Ab\u016b al-\u02bfIy\u0101l. Aside from Ab\u016b al-\u02bfIy\u0101l\u2019s participation \nin the ultimately failed Mediterranean naval campaign, he also shares a profile with the \nEgyptian military contingent most heavily involved in the murder of the caliph \u02bfUthm\u0101n in \nthe year 35/656, buttressing the likely significant link between the two events.37\n\n\u201cMin Ab\u012b al-\u02bfIy\u0101l\u201d is a poetic complaint in the form of an epistle addressed to Mu\u02bf\u0101wiya \nand two other leaders, \u02bfAmr and Ibn Sa\u02bfd, composed by a Hudhal\u012b who, according to \nal-Sukkar\u012b\u2019s comment, was reportedly taken prisoner by the Byzantines. There is no direct \nevidence in the poem to corroborate the author\u2019s imprisonment or to connect the text \nto the 33\u201334/654 attack on Constantinople, but Ab\u016b al-\u02bfIy\u0101l also composed an elegy for a \ncousin who died fighting on Byzantine territory, probably at Constantinople. A competitive \nexchange of poems in matching rhyme and meter (mu\u02bf\u0101ra\u1e0da) between Ab\u016b al-\u02bfIy\u0101l and Badr \nestablishes an Egyptian connection and refers to siege engines in passing. In view of the \naddressees\u2019 identities, dates, and known whereabouts, discussed below, the most plausible \nevent motivating \u201cMin Ab\u012b al-\u02bfIy\u0101l\u201d is the failed 654 combined land and sea assault on \nConstantinople described by pseudo-Seb\u0113os.\n\nThe primary concern in this essay is to redate \u201cMin Ab\u012b al-\u02bfIy\u0101l\u201d\u2014which Wellhausen \nerroneously dated to the early 40s/660s (after the first civil war)\u2014to the period 28\u201335/649\u2013\n56. The identities of the addressees, Mu\u02bf\u0101wiya, \u02bfAmr, and Ibn Sa\u02bfd, help date the poem, as \ndo its references to the post (bar\u012bd) system, Islamic months, and religious language. First, \n\n36.  Cosentino, \u201cConstans II,\u201d 590; Zuckerman, \u201cLearning from the Enemy,\u201d 114\u201315. Cosentino, at 591, gives \ndetails on a neglected reference, apparently to a combined land and sea assault, in the Greek Apocalypse of \nDaniel. \n\n37.  Keaney, \u02bfUthman Ibn \u02bfAffan, 83\u201384.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  53\n\nhowever, I will show that the mu\u02bf\u0101ra\u1e0da between Ab\u016b al-\u02bfIy\u0101l and Badr establishes the \ngeographical setting as Egypt, while Ab\u016b al-\u02bfIy\u0101l\u2019s elegy for his cousin indicates that his \ntribe or military unit was almost certainly involved in an assault on a Byzantine city.\n\nAb\u016b al-\u02bfIy\u0101l and Badr b. \u02bf\u0100mir in Egypt\n\nOf the three sets of texts relevant to the Egypt-based Hudhayl tribe\u2019s potential \ninvolvement in a Constantinople campaign (the mu\u02bf\u0101ra\u1e0da between Ab\u016b al-\u02bfIy\u0101l and Badr, \nAb\u016b al-\u02bfIy\u0101l\u2019s elegy for his cousin, and the epistle poem to Mu\u02bf\u0101wiya), this section deals \nwith the first two. The epistle poem is of more direct historical relevance, but the mu\u02bf\u0101ra\u1e0da \nand the elegy provide valuable indirect information on the tribe\u2019s social life, presence in \nEgypt, and religious culture.", "start_char_idx": 28109, "end_char_idx": 31145, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2d4425ae-04bd-44b5-8061-342ee7a1b3f7": {"__data__": {"id_": "2d4425ae-04bd-44b5-8061-342ee7a1b3f7", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "32552363-03dd-4be9-a1c7-8369bf3b7cd9", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8aab41d055e67fd0dc5c669ca021ce5309c03d39e501bc8f4ad378f063670f7f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dc9c51a6-09a6-4083-ac67-4c360df7bb38", "node_type": "1", "metadata": {}, "hash": "739e717b6aea2f536b03579197dbea6eceea5bdac8431c04e0c44c647dac4dcd", "class_name": "RelatedNodeInfo"}}, "text": "The mu\u02bf\u0101ra\u1e0da, in particular, is of more literary than historical \ninterest, and even within that realm it is not, in truth, all that interesting. Methodologically, \nhowever, it needs to be carefully situated intertextually, as medieval editors\u2019 glosses cannot \nbe taken at face value.\n\nAb\u016b al-\u02bfIy\u0101l has a short biography (tarjama) in the Kit\u0101b al-Agh\u0101n\u012b of Ab\u016b al-Faraj \nal-I\u1e63fah\u0101n\u012b (d. 356/967).38 The information given by Ab\u016b al-Faraj on his subjects is sometimes \npicaresque, but in this case some of the details he provides are corroborated by the texts of \nthe poems. If Ab\u016b al-\u02bfIy\u0101l had a given name besides his unusual agnomen (which means \n\u201cthe children\u2019s father\u201d), it is not recorded. His father\u2019s name is given as Ibn Ab\u012b Ghuthayr, \nIbn Ab\u012b \u02bfUtayr, Ibn Ab\u012b \u02bfAntara, or Ibn Ab\u012b \u02bfAnbar, all of which are orthographic variants, \nindicating multiple written transmissions of the material.39 Ab\u016b al-\u02bfIy\u0101l converted along \nwith the rest of Hudhayl after the conquest of Mecca and moved to Egypt during the reign \nof \u02bfUmar (thus between 18/639 and 24/644).40 Some members of his family, at least, were \ninvolved in combat against the Byzantines. The poetic exchange between Badr and Ab\u016b \nal-\u02bfIy\u0101l was supposedly motivated by the death of the latter\u2019s nephew, who was a bystander \nduring a fight; in the aftermath of the death, Ab\u016b al-\u02bfIy\u0101l suspected that Badr would oppose \nhis interests, presumably in seeking vengeance or negotiating bloodwite.41\n\nProse lore (akhb\u0101r) such as this anecdote and the accompanying poetic citations were \nclearly often transmitted separately and then reassembled by compilers.42 As such, a prose \n\n38.  Ab\u016b al-Faraj al-I\u1e63fah\u0101n\u012b, Kit\u0101b al-Agh\u0101n\u012b, ed. I\u1e25s\u0101n \u02bfAbb\u0101s, 3rd ed. (Beirut: D\u0101r \u1e62\u0101dir, 2008), 24:106\u201310. A \nfew more references can be found in R\u00e9gis Blach\u00e8re, Histoire de la litt\u00e9rature arabe des origines \u00e0 la fin du XVe \nsi\u00e8cle de J.-C. (Paris: A. Maisonneuve, 1952), 2:280.\n\n39.  The first two variants are found in Ab\u016b Sa\u02bf\u012bd al-\u1e24asan b. al-\u1e24usayn al-Sukkar\u012b, Shar\u1e25 Ash\u02bf\u0101r al-Hudhaliyy\u012bn, \ned. \u02bf Abd al-Satt\u0101r A\u1e25mad Farr\u0101j (Cairo: Maktabat D\u0101r al-\u02bfUr\u016bba, 1963), 407; al-Sukkar\u012b cites al-A\u1e63ma\u02bf\u012b for \u201c\u02bfUtayr.\u201d \nThe latter two are given by al-I\u1e63fah\u0101n\u012b in Agh\u0101n\u012b, 24:107.\n\n40.  Al-I\u1e63fah\u0101n\u012b, Agh\u0101n\u012b, 24:108. Al-Sukkar\u012b also states in his introductory comment to Badr\u2019s and Ab\u016b al-\u02bfIy\u0101l\u2019s \npoems that they settled in Egypt (Ash\u02bf\u0101r, 407). Ab\u016b al-Faraj cites Ab\u016b \u02bfAmr al-Shayb\u0101n\u012b (ca.", "start_char_idx": 31146, "end_char_idx": 33564, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dc9c51a6-09a6-4083-ac67-4c360df7bb38": {"__data__": {"id_": "dc9c51a6-09a6-4083-ac67-4c360df7bb38", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2d4425ae-04bd-44b5-8061-342ee7a1b3f7", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "f722f5b6d35f3a49efd9f6fc6d8026f05cfd6b27dfe25903b7dae479281a38bc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7c473149-1879-42aa-8981-c627d88d3059", "node_type": "1", "metadata": {}, "hash": "6f06e25bcfa31439b7de1cc2e2203a9da1654f11287c594231584b4b50ac62c8", "class_name": "RelatedNodeInfo"}}, "text": "93\u2013210/712\u2013825) as \nthe lone source (kh\u0101\u1e63\u1e63atan) asserting that Ab\u016b al-\u02bfIy\u0101l himself fought in the Byzantine expeditions that were \nled by Yaz\u012bd b. Mu\u02bf\u0101wiya and in which \u02bfAbd al-\u02bfAz\u012bz b. Zur\u0101ra al-Kil\u0101b\u012b (d. ca. 50/670) died. Ab\u016b \u02bfAmr thus places \nthe events Ab\u016b al-\u02bfIy\u0101l refers to in the context of the later siege of Constantinople in 48/668 (or thereabouts).\n\n41.  Al-I\u1e63fah\u0101n\u012b, Agh\u0101n\u012b, 24:108\u20139.\n42.  Wellhausen noticed this about the Hudhal\u012b battle lore (ayy\u0101m) material: Julius Wellhausen, Skizzen und \n\n\n\n54  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  55\n\naccount (khabar) and its poem can often be considered independent sources, and the \ndetails of the khabar have little historical value unless confirmed by the poetic texts.43 \nAl-Sukkar\u012b comments that Badr and Ab\u016b al-\u02bfIy\u0101l lived in Egypt, but the only poetic evidence \nfor this claim is a line in their mu\u02bf\u0101ra\u1e0da in which Ab\u016b al-\u02bfIy\u0101l describes the two of them as \n\u201ctwo brothers from two branches of Hudhayl that have come west (gharrab\u0101), like a lofty \nmountain whose roots stretched far below the ground.\u201d44 It is difficult to interpret the \nwestward movement denoted by gharrab\u0101 as indicating anything other than settlement in \nEgypt. Furthermore, other evidence from Shar\u1e25 ash\u02bf\u0101r al-Hudhaliyy\u012bn points to Egypt as \nHudhayl\u2019s primary area of activity during the conquests and the Umayyad period. Another \nHudhal\u012b poet from Khun\u0101\u02bfa, Ab\u016b al-\u02bfIy\u0101l\u2019s clan, complains of having been left behind in \nArabia while his family has gone to Egypt (Mi\u1e63r).45 Still another Hudhal\u012b, Ab\u016b \u1e62akhr, declares \nthat some kin \u201chave left Tih\u0101ma, our land, and for Mecca have exchanged Babylon (B\u0101b \nal-Y\u016bn),\u201d referring to the Byzantine name for the Egyptian fortress adjacent to which the \nMuslim garrison of Fus\u1e6d\u0101\u1e6d was established.46 These poetic references to Hudhayl in Egypt are \ncorroborated by Ab\u016b al-Q\u0101sim \u02bfAbd al-Ra\u1e25m\u0101n b. \u02bfAbd al-\u1e24akam (d. 257/871), the chronicler \nof the Egyptian conquests, who mentions the location of Hudhayl\u2019s quarter in early Fus\u1e6d\u0101\u1e6d.47\n\nThe texts of the mu\u02bf\u0101ra\u1e0da between Badr and Ab\u016b al-\u02bfIy\u0101l make absolutely no reference \nto the narrative of a slain nephew, so there is no reason to accept the latter as the poems\u2019 \nsubject. About Badr b. \u02bf\u0100mir nothing is recorded beyond his interaction with Ab\u016b al-\u02bfIy\u0101l. If \nwe examine the eight poems exchanged between them on their own merits, they consist of \nan amicable introductory overture by Badr, six poems whose course of alternating boasts \nand deprecation is largely dictated by rhetorical play on a set of shared images, and, finally, \na threat of violence by Ab\u016b al-\u02bfIy\u0101l: \u201cYou will taste the edge of a sheathed sword, stowed \naway [until now].\u201d48 It is impossible, of course, to know how seriously to take this conclusion.\n\nIt is in the first poem, Badr\u2019s overture, that we find a reference to siege warfare.", "start_char_idx": 33565, "end_char_idx": 36425, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7c473149-1879-42aa-8981-c627d88d3059": {"__data__": {"id_": "7c473149-1879-42aa-8981-c627d88d3059", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dc9c51a6-09a6-4083-ac67-4c360df7bb38", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "93ee02613fa8db17454dda381f716f8b0906c795ca14c2bb915a9a1549b877f3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e80fb17b-4d09-49c7-9f1b-e2709a59735d", "node_type": "1", "metadata": {}, "hash": "5222113f88e77caf93add8573c97b393c4b0d27b21f128546860a45c03b62fd2", "class_name": "RelatedNodeInfo"}}, "text": "The \nbipartite qa\u1e63\u012bda is introduced with an eight-line amatory prelude (nas\u012bb) addressed to \nFu\u1e6dayma; most of this is occupied by the speaker\u2019s boast about the many pathless deserts he \nhas crossed. Lines 9\u201315 then conclude with praise of Ab\u016b al-\u02bfIy\u0101l as a fortress and then a lion \n(I omit the latter segment from my translation): \n\nVorarbeiten, vol. 1, Lieder der Hudhailiten, Arabisch und Deutsch (Berlin: G. Reimer, 1884), 107ff. and passim. \nWerner Caskel observed the same thing, describing some lines of poetry as \u201cyanked in by the hair\u201d in the service \nof prose anecodotes: Werner Caskel, \u011eamharat an-nasab: Das genealogische Werk des His\u0306\u0101m ibn Mu\u1e25ammad \nal-Kalb\u012b (Leiden: Brill, 1966), 60\u201361.\n\n43.  Julius Wellhausen, \u201cCarmina Hudsailitarum ed. Kosegarten Nr. 56 und 75,\u201d Zeitschrift f\u00fcr Assyriologie \nund verwandte Gebiete 26 (1912): 287\u201394, at 288.\n\n44.  Al-Sukkar\u012b, Ash\u02bf\u0101r, 411.\n45.  Ibid., 758.\n46.  Ibid., 971.\n47.  Ibn \u02bfAbd al-\u1e24akam, Fut\u016b\u1e25 Mi\u1e63r, 117, 120, 141.\n48.  Al-Sukkar\u012b, Ash\u02bf\u0101r, 423.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  55\n\n[al-k\u0101mil]\n\n\u0650\u0645\u0652\u0646\u064f\u0643\u0652\u0645 \u0650\u0628\u064f\u0633\u0648\u064d\u0621 \u064a\u0640\u064f\u0652\u0624\u0650\u0630\u064a\u0650\u0646 \u064e\u0648\u064e\u064a\u064f\u0633\u0648\u064a\u0650\u0646 \u064e\u0648\u0623\u0628\u064f\u0648 \u0671\u0652\u0644\u0650\u0639\u064a\u0627\u0650\u0644 \u0623\u0650\u062e\u064a \u064e\u0648\u064e\u0645\u0652\u0646 \u064a\u0640\u064e\u0652\u0639\u0650\u0631\u0652\u0636 \u064e\u0644\u064f\u0647 \u0669\n\n9. Ab\u016b al-\u02bfIy\u0101l is my brother, so whoever among you does ill\n to him injures and harms me\u2014\n\n\u0643\u0671\u062d\u0652\u0644\u0652\u0650\u0652\u0635\u0650\u0646 \u0650\u0634\u064a\u064e\u062f \u0622\u0628\u064f\u062c\u064d\u0631 \u064e\u0645\u0652\u0648\u064f\u0636\u0648\u0650\u0646 \u0625\u064a\u0650\u0651\u0646\u0650 \u064e\u0648\u064e\u062c\u0652\u062f\u064f\u062a \u0623\u0627\u0628 \u0671\u0652\u0644\u0650\u0639\u064a\u0627\u0650\u0644\u0650 \u064e\u0648\u064e\u0631\u0652\u0647\u064e\u0637\u064f\u0647 1\u0660\n\n10. I have found Ab\u016b al-\u02bfIy\u0101l and his clan\n to be like a fortress, built with well-laid baked brick49\n\n\u0641\u0640\u064e\u062a\u0640\u064e\u0631\u0652\u064e\u0643\u064e\u0646\u064f\u0647 \u064e\u0648\u0623\u064e\u0628\u0640\u064e\u0631\u064e\u0651 \u0628\u0671\u0644\u062a\u064e\u0651\u0652\u062d\u0650\u0635\u0646\u0650\u064a \u0623\u0652\u0639\u064a\u0627 \u0671\u0652\u0644\u064e\u0645\u062c\u0627\u0646\u0650\u064a\u064e\u0642 \u0671\u0644\u062f\u064e\u0651\u0648\u0627\u0650\u0647\u064e\u064a \u064f\u062f\u0648\u0646\u064e\u064f\u0647 11\n\n11. before which calamitous mangonels fail,\n so that they depart, and with its fortifications it prevails\u201450\n\nAb\u016b al-\u02bfIy\u0101l rejects the overture in the following poem, comparing Badr to a losing \nhorse, the expectations for which fail to match reality. He also accuses Badr of collaborating \nwith unnamed adversaries.51 Badr responds by describing his initial praise poem as \na priceless gift that has been requited with an unproductive milch-camel.", "start_char_idx": 36426, "end_char_idx": 38392, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e80fb17b-4d09-49c7-9f1b-e2709a59735d": {"__data__": {"id_": "e80fb17b-4d09-49c7-9f1b-e2709a59735d", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7c473149-1879-42aa-8981-c627d88d3059", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "d6a9d975db447a88cfeee48bd9157b82b8b9b789404868d7eb4907bf72468d25", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9106873b-e291-4657-aa0f-08b234997812", "node_type": "1", "metadata": {}, "hash": "661af0853056ec692357c215762e0009cb867811157bbd28b1b16b8c808b763e", "class_name": "RelatedNodeInfo"}}, "text": "He reiterates \nanother offer of a poem, which he compares to a fine pair of sandals, but he expects to be \nrepaid with a similar poem.52 Ab\u016b al-\u02bfIy\u0101l takes up the camel and sandal imagery to heap \nscorn on Badr\u2019s poems, accusing him of disingenuousness.53 Badr rejects this charge and \noffers reconciliation, blaming Ab\u016b al-\u02bfIy\u0101l for their disharmony.54 In this same round of the \nexchange, Badr also reveals a possible cause for the dispute, namely, that he has received \nsome sort of advancement to the detriment of Ab\u016b al-\u02bfIy\u0101l: \u201cI would have loved for you, \nwhen I faltered and could not obtain lofty honor and its virtue, to have abetted me.\u201d55 \nAb\u016b al-\u02bfIy\u0101l responds by demanding that Badr cease to participate in the exchange rather \nthan continue to feign innocence.56 Badr attempts to conclude by depicting Ab\u016b al-\u02bfIy\u0101l \nas unduly affected by powerful rhetoric, before boasting of his own poetic abilities.57 Ab\u016b \nal-\u02bfIy\u0101l takes this assertion of rhetorical prowess as, again, an opportunity to blame Badr for \nan obsession with superficial meaning and thus for hypocrisy, before concluding with the \nthreat mentioned above. \n\n49.  Var. \u201crock,\u201d jandal.\n50.  Al-Sukkar\u012b, Ash\u02bf\u0101r, 409. I have also consulted the manuscript on which al-Farr\u0101j\u2019s edition of al-Sukkar\u012b\u2019s \n\ncommentary is based, MS Leiden, Or. 549, fol. 50r.\n51.  Al-Sukkar\u012b, Ash\u02bf\u0101r, 410\u201312.\n52.  Ibid., 413\u201314.\n53.  Ibid., 414\u201316.\n54.  Ibid., 417.\n55.  Ibid., 417: fa-wadadtu annaka idh wanaytu wa-lam anal | sharafa l-\u02bfal\u0101\u02bei wa-fa\u1e0dlah\u016b takf\u012bn\u012b.\n56.  Ibid., 418. \n57.  Ibid., 419\u201321.\n\n\n\n56  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  57\n\nIt is difficult to know what to make of this exchange without knowing its context. Ab\u016b \nal-Faraj himself finds it overly lengthy (ya\u1e6d\u016blu dikhruh\u0101) and unattractive (laysat la-h\u0101 \n\u1e6dul\u0101wa); he reports recording it only because of its usefulness as a specimen of Arabic \n(al-fa\u1e63\u0101\u1e25a) and because he could find nothing else attributed to Ab\u016b al-\u02bfIy\u0101l.58 It does, \nhowever, contain some allusions to biblical imagery and Levantine flora that should be \nnoted in discussions of early Islamic culture. According to Joseph Hell, commenting on the \nconversion of the Hudhayl tribe, Badr and Ab\u016b al-\u02bfIy\u0101l are examples of the first generation \nof converts, whose poetry makes no reference to the new religion; an Islamic sensibility \n(indicated by the appearance of technical terms such as masjid and \u1e63al\u0101\u1e25) appears only in \nthe following generation, which flourished between 29/650 and 81/700.59 However, although \nHell is correct that neither of the two poets seems very religious, the content of Ab\u016b al-\u02bfIy\u0101l\u2019s \npoems, together with his reference to al-kit\u0101b al-munzal (the revealed scripture, discussed \nbelow), perhaps points toward the henotheistic but pre-Islamic Arabian religious culture \nthat the earliest Muslims manifested.60 In accusing Badr of hypocrisy, Ab\u016b al-\u02bfIy\u0101l compares \nhim to a hungry, sallow-faced man who smears his face with oil to appear healthy.", "start_char_idx": 38393, "end_char_idx": 41389, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9106873b-e291-4657-aa0f-08b234997812": {"__data__": {"id_": "9106873b-e291-4657-aa0f-08b234997812", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e80fb17b-4d09-49c7-9f1b-e2709a59735d", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "95288f7873e7399b0e7edb281f2fad353d077cdff505fc3a9c795cba71618cbb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6b4beb69-c9aa-40b1-bdde-887cb81590e2", "node_type": "1", "metadata": {}, "hash": "45cec856d99e68194ab47cc36bf68c4f78d98aa0dee7f01795e9474eab0fe570", "class_name": "RelatedNodeInfo"}}, "text": "This \nallusion, an inversion of Matthew 6:16\u201318, would not be so conspicuous if in the next line he \ndid not refer to a proverbially small mustard-seed (mithq\u0101l \u1e25abbati khardal), which appears \nin both the Quran and the New Testament.61 Badr, like the scriptures to which he alludes, \ninvokes olive trees along with his vast range of vocabulary derived from the ethos and \nlifeways of Arabian camel nomadism.62\n\nSuch references to flora, religious doctrine, and mangonels (and the incorporation of \nthe non-Arabic word for them, maj\u0101n\u012bq), provide a small glimpse into the social history of \n\n58.  Al-I\u1e63fah\u0101n\u012b, Agh\u0101n\u012b, 24:111.\n59.  Joseph Hell, \u201cDer Islam und die Hu\u1e0failitendichtungen,\u201d in Festschrift Georg Jacob zum siebzigsten \n\nGeburtstag, ed. Theodor Menzel, 80\u201393 (Leipzig: O. Harrassowitz, 1932), at 88.\n60.  Patricia Crone refers to the pre-Islamic henotheists as \u201cpagan monotheists\u201d in a nuanced discussion \n\nin \u201cThe Religion of the Qur\u2019\u0101nic Pagans: God and the Lesser Deities,\u201d Arabica 57, no. 2 (2010): 151\u2013200. By \n\u201chenotheism,\u201d I do not mean that Ab\u016b al-\u02bfIy\u0101l recognized lesser deities, but rather that whatever doctrinal \ndistinctiveness his monotheism had was not yet very carefully defined as specifically Islamic. There was, as \nwill be seen, a sense of a bounded and exclusive community defined by a revealed scripture, but he does not \nexpress any particular theological content that would have been constitutive of that community. He thus seems \nto represent a younger version of Nicolai Sinai\u2019s \u201cquranic pagans\u201d; see Nicolai Sinai, Rain-Giver, Bone-Breaker, \nScore-Settler: All\u0101h in Pre-Quranic Poetry (New Haven, CT: American Oriental Society, 2019), esp. 57\u201363. Sinai \nconcludes that there is significant overlap between the Quran\u2019s pagan opponents and pre-Islamic poets with \nregard to their respective conceptions of the personality of All\u0101h, albeit with significant exceptions explicable \nin part by their differing contexts\u2014predominantly sedentary in the former and nomadic in the latter case. \nAnother salient index of such background sensibilities (i.e., the reference to quasi-biblical proverbs) is Umayya \nb. Ab\u012b al-\u1e62alt, on whom see Nicolai Sinai, \u201cReligious Poetry from the Quranic Milieu: Umayya b. Ab\u012b l-\u1e62alt on the \nFate of the Tham\u016bd,\u201d Bulletin of the School of Oriental and African Studies 74, no. 3 (2011): 397\u2013416. \n\n61.  Al-Sukkar\u012b, Ash\u02bf\u0101r, 422, ll. 2\u20133; see Quran 21:47 and 31:16, as well as Matthew 13:31\u201332, 17:20; Mark \n4:30\u201332; and Luke 13:18\u201319.\n\n62.  Al-Sukkar\u012b, Ash\u02bf\u0101r, 421, l. 6. On such agricultural imagery in the Quran, see Patricia Crone, \u201cHow Did the \nQuranic Pagans Make a Living?,\u201d Bulletin of the School of Oriental and African Studies 68, no. 3 (2005): 387\u201399. \nIt is not actually immediately clear to me that olive trees could not be grown in the Hijaz, but they are never \nalluded to in Hudhayl\u2019s pre-Islamic poetry.", "start_char_idx": 41390, "end_char_idx": 44266, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6b4beb69-c9aa-40b1-bdde-887cb81590e2": {"__data__": {"id_": "6b4beb69-c9aa-40b1-bdde-887cb81590e2", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9106873b-e291-4657-aa0f-08b234997812", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "e2542e60afcd6bed1470827f14fc37ab0b91566987e71d7fa587f8367ae7a7f2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a9fa12ed-51d3-4dfb-bad1-a8287c5282ad", "node_type": "1", "metadata": {}, "hash": "b2013a422dc2b2d78a55c486af95bd2430fe26db73316e839bebea6680ca641a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  57\n\nthe period. Even if Badr and Ab\u016b al-\u02bfIy\u0101l belonged to the convert generation, they fail to \nexpress much Islamic doctrine in their poetry, but they do demonstrate some conversance \nwith sedentary culture\u2014religious idioms, agriculture, and military affairs. All this illustrates \na point that many scholars have now made: that the early adherents of what became \nIslam, nomadic pastoralists though many of them were, were probably already fairly well \nintegrated into late antique Mediterranean culture, with all that it entailed. This, in turn, \nenabled the rapid assimilation of many elements of that culture during the conquest \nperiod.63 \n\n That Badr\u2019s passing reference to mangonels means these poets actually participated \nin frontier warfare with the Byzantines is confirmed by Ab\u016b al-\u02bfIy\u0101l\u2019s elegy for his paternal \ncousin (ibn \u02bfamm) \u02bfAbd b. Zahra. Ab\u016b al-Faraj does not appear to have known of this text, \nalthough it is found in Ash\u02bf\u0101r al-Hudhaliyy\u012bn, and both Ibn Qutayba and al-J\u0101\u1e25i\u1e93 seem \nto consider it Ab\u016b al-\u02bfIy\u0101l\u2019s best-known work.64 The poem is fifty-three lines long and \ncomposed in the uncommon meter of majz\u016b\u02be al-w\u0101fir, a truncated form of the much more \ncommon w\u0101fir form. This may be interpreted as an accommodation of a traditional early \nmeter to some new circumstance; in other settings, shorter meters were used for music.\n\nLines 1\u20139 describe first \u02bfAbd\u2019s bravery in battle and oratorical ability and then the \nspeaker\u2019s emotional response using imagery of sickness, bereaved camel mares, and leaking \nwaterskins that emblematize tears. Ab\u016b al-\u02bfIy\u0101l then returns to praise of \u02bfAbd, who possessed \na sound lineage, fed orphans, and participated in the war against Constantinople (ll. 11\u201320). \nThe remainder of the poem focuses on \u02bfAbd\u2019s martial qualities: his lineage is manifest in \nhis steadfast courage in battle (ll. 21\u201328); he fights well both ahorse (ll. 29\u201331) and afoot in \nheavy armor (ll. 32\u201333); his spear and sword are described (ll. 34\u201341); and \u02bfAbd is depicted \nmounted on horseback and rallying his men against the enemy before the final line: \u201c[His \nloss is] a great affliction to his tribe (qawmih\u012b); they have neither given nor taken any price \n(thaman) for it,\u201d meaning they have not received a bloodwite nor \u201cgiven\u201d vengeance (ll. \n42\u201353).\n\nThe lines translated here contain what little detail the poem offers about its occasion:\n\n[w\u0101fir]\n\n\u0623\u064e\u0642\u0640\u0627\u064e\u0645 \u0644\u064e\u0640\u064e\u062f\u0649 \u064e\u0645\u062f\u064a\u0646\u064e\u0640\u0650\u0629 \u0622\u0650\u0644 \u064f\u0642\u0652\u0633\u0640\u0637\u064e\u0652\u0646\u0650\u0637\u0646\u064e\u064a \u064e\u0648\u0650\u0671\u0646\u0640\u0652\u064e\u0642\u064e\u0644\u0628\u0648\u0627 1\u0664\n\n14. He stood firm at the city of Constantine\u2019s\n people when others retreated\u2014\n\n\u064e\u0623\u0627\u0644 \u0647\u0651\u0644\u0650\u0644\u0651\u0650 \u064e\u062f\u0631\u064f\u0651\u064e\u0643 \u0650\u0645\u0652\u0646 \u0641\u0640\u0649\u064e\u064e\u064e\u062a \u0642\u0640\u064e\u0652\u0648\u064d\u0645 \u0625\u0630\u0627 \u064e\u0631\u0650\u0647\u064f\u0628\u0648\u0627 1\u0665\n\n15. ah, by God, what a fighter for the tribe\n you are, when they took fright,\n\n63.  For a summary of such scholars\u2019 views insofar as they relate to poetry, in particular, see Sinai\u2019s notes in \nRain-Giver, 61\u201362.\n\n64.  Blach\u00e8re, Histoire de la litt\u00e9rature arabe, 2:280.", "start_char_idx": 44270, "end_char_idx": 47176, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a9fa12ed-51d3-4dfb-bad1-a8287c5282ad": {"__data__": {"id_": "a9fa12ed-51d3-4dfb-bad1-a8287c5282ad", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6b4beb69-c9aa-40b1-bdde-887cb81590e2", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "f28bcec1977a7555a2643f1c7fce25c8a9f0c78ea66466e1887d62b417181543", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e2c13a62-ad0e-427d-a1ff-460312e7643b", "node_type": "1", "metadata": {}, "hash": "e965de066efe636216ab510c8809af1b6b603f6ba3736784deaedd326768b98b", "class_name": "RelatedNodeInfo"}}, "text": "58  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  59\n\n\u064e\u0648\u0642\u0627\u0644\u0648\u0627 \u064e\u0645\u0652\u0646 \u064e\u0641\u0649\u064e\u064b\u062a \u0644\u0650\u0644\u062b\u0640\u0651\u0652\u063a\u0650\u0631 \u064a\u0640\u064e\u0652\u0631\u0642\u0640\u064f\u0628\u064f\u0646\u0627 \u064e\u0648\u064a\u0640\u064e\u0652\u0631\u064e\u062a\u0650\u0642\u064f\u0628 1\u0666\n\n16. asking \u201cwho will venture forth\n at the front line to guard us and be on guard?\u201d\n\n\u0641\u0640\u064e\u064e\u0644\u0652\u0645 \u064a\u0640\u064f\u0652\u0648\u064e\u062c\u0652\u062f \u0650\u0644\u064f\u0634\u0652\u0631\u0637\u064e\u0650\u062a\u0650\u0647\u0652\u0645 \u064e\u0641\u0649\u064e\u064b\u062a \u0650\u0641\u064a\u0650\u0647\u0652\u0645 \u064e\u0648\u064e\u0642\u0652\u062f \u0646\u064f\u0650\u062f\u0628\u064f\u0648\u0627 1\u0667\n\n17. They\u2019d been entrusted with the vanguard\u2019s banner \n but found no one to carry it.\n\n\u064e\u0641\u064f\u0643\u0652\u0646\u064e\u062a \u0641\u064e\u062a\u0627\u064f\u0647\u064f\u0645 \u0641\u064a\u0647\u0627 \u0650\u0625\u0630\u0627 \u064f\u062a\u0652\u062f\u064f\u0639\u0649 \u0647\u064e\u064e\u0644\u0627 \u062a\u064e\u0650\u062b\u064f\u0628 1\u0668\n\n18. But you were their man for it!\n When you were summoned, you leapt to it.65\n\nThese lines appear to describe an act of heroism during an attack on Constantinople, \nalthough the circumlocution \u201cthe city of Constantine\u2019s people\u201d (mad\u012bnat \u0101l Qus\u1e6dan\u1e6d\u012bn) \nis unusual. Likewise, the agent of the verb inqalab\u016b, \u201cthey retreated,\u201d is ambiguous and \ncould be either the enemy or the Muslims. Evidently, at a critical moment in battle, when \nthe Muslims\u2019 fortunes were waning, \u02bfAbd played a decisive role, leading the vanguard \n(shur\u1e6da). Within the context of the poem, however, this description amounts to a set \npiece that showcases the bravery of the deceased, and the primary value of the poem for \npresent purposes lies in connecting a relative of Ab\u016b al-\u02bfIy\u0101l to a military expedition against \nConstantinople. It is also noteworthy that the values of militaristic virility extolled in this \npoem are largely tribal; the two sides in the battle are not represented in religio-ideological \nterms (with terms such as kuff\u0101r, for example).\n\nAccording to their internal evidence, then, Ab\u016b al-\u02bfIy\u0101l\u2019s poetic texts are representative of \na member of the Islamic military in Egypt during the conquest period. From the perspective \nof social history, his mu\u02bf\u0101ra\u1e0da with Badr sheds some light on the (limited) development \nof a doctrinally distinct monotheistic Islamic identity in this period. The mu\u02bf\u0101ra\u1e0da is also \nperhaps indicative of social tensions, and, based on the elegy, Ab\u016b al-\u02bfIy\u0101l\u2019s tribal-military \nunit was likely directly involved in efforts against Constantinople.\n\nAb\u016b al-\u02bfIy\u0101l\u2019s Epistle to Mu\u02bf\u0101wiya, \u02bfAmr, and Ibn Sa\u02bfd\n\nHowever, the richest of Ab\u016b al-\u02bfIy\u0101l\u2019s texts for confirming Hudhayl\u2019s involvement in \nthe 33\u201334/654 defeat that pseudo-Seb\u0113os describes is his epistle in verse to Mu\u02bf\u0101wiya, \nwhich establishes the date and location of his activities more firmly. This poem contains \na description of military disaster that appears to square well with pseudo-Seb\u0113os\u2019s \n\n65.  Al-Sukkar\u012b, Ash\u02bf\u0101r, 426; German translation by Rudolf Abicht, A\u015b\u02bb\u00e2ru-l-Hu\u1e0falijj\u00eena: Die Lieder der \nDichter vom Stamme Hudail (Namslau: O. Opitz, 1879), 39\u201341; MS Leiden, Or. 549 fol. 55r. Both the manuscript \nand the print edition represent the lines without a caesura, as I have.", "start_char_idx": 47180, "end_char_idx": 49877, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e2c13a62-ad0e-427d-a1ff-460312e7643b": {"__data__": {"id_": "e2c13a62-ad0e-427d-a1ff-460312e7643b", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a9fa12ed-51d3-4dfb-bad1-a8287c5282ad", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "3d830ea0771ff9e5f05c95c25230983e5fd449a83ea8a896d15a0dc81178e1d1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ef434b0e-aee7-4737-9b6c-1b1b9085efa5", "node_type": "1", "metadata": {}, "hash": "2c87e455e9106ea582d73f33c99fa0b2401b0a777d372e2407fcfbab852d5aab", "class_name": "RelatedNodeInfo"}}, "text": "Although there is a metrical caesura, it \nis not very rigidly observed because of the short line (i.e., Arabic words are divided by the caesura), and its \nrepresentation would have produced a text that is visually more difficult to read. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  59\n\naccount of the Muslims\u2019 Anatolian land army\u2019s defeat following the failed naval assault on \nConstantinople. The addressees of the poem help date it. In particular, the reference to \u02bfAbd \nAll\u0101h b. Sa\u02bfd b. Ab\u012b Sar\u1e25, the governor of Egypt in the period leading up to the civil war and \nthe primary naval commander at the Battle of the Masts, dates the poem to before 35/656. \nThe epistle poem also expresses resentment toward Ibn Sa\u02bfd over the division of spoils, a \ngrievance Ab\u016b al-\u02bfIy\u0101l evidently shared with the Egyptian military delegation to Medina \nthat was involved in \u02bfUthm\u0101n\u2019s assassination. These circumstantial connections suggest \nthat the poem may have been generated in an attempt to justify Hudhayl\u2019s involvement in \nthe assassination following a catastrophe at Constantinople.\n\nThe complete Arabic text of the poem, with translation, is given below.\n\nMeter: al-k\u0101mil\nRhyme: -l\u016b\nSource: al-Sukkar\u012b, Shar\u1e25 Ash\u02bf\u0101r al-Hudhaliyy\u012bn, 433\u201335 (= MS Leiden, Or. 549, fols. \n\n57v\u201358r); al-I\u1e63fah\u0101n\u012b, Kit\u0101b al-Agh\u0101n\u012b, 24:107\u20138 (with different line ordering)66\n\n[Al-Sukkar\u012b\u2019s gloss:] Ab\u016b al-\u02bfIy\u0101l\u2014he and some of his companions having been imprisoned \nin the land of the Romans in the time of Mu\u02bf\u0101wiya\u2014wrote an epistle (kit\u0101b) to Mu\u02bf\u0101wiya and \nread it out loud to the people. He said:\n\n\u0642\u0640\u064e\u0652\u0648\u064a\u0650\u0644 \u064e\u0648\u0627\u0644 \u062a\u0640\u064e\u064e\u062a\u064e\u062c\u0652\u0645\u064e\u062c\u0645\u0648\u0627 \u0645\u0627 \u0623\u064f\u0652\u0631\u0650\u0633\u064f\u0644 \u0650\u0645\u0646 \u064e\u0623\u064a\u0628 \u0671\u0652\u0644\u0650\u0639\u064a\u0627\u0650\u0644 \u064e\u0623\u064a\u0628 \u064f\u0647\u064e\u0630\u0652\u064a\u064d\u0644 \u0641\u0671\u0645\u0652\u0652\u0633\u064e\u064f\u0639\u0648\u0627 \u0661\n\n1. From Ab\u016b al-\u02bfIy\u0101l of Hudhayl: Listen [O messenger] to\n me speak and don\u2019t misspeak [the message] I send.67 \n\n\u064a\u0640\u064e\u0652\u0647\u0650\u0648\u064a \u0650\u0625\u0644\u064e\u0652\u064a\u0650\u0647 \u0647\u0650\u0650\u0628\u0627 \u0671\u0652\u0644\u0631\u064e\u064e\u0628\u0650\u064a\u064f\u062f \u0627\u0623\u0644\u0652\u0639\u064e\u062c\u064f\u0644 \u0623\u064e\u0628\u0650\u0644\u0652\u063a \u064f\u0645\u0639\u0627\u0650\u0648\u064a\u064e\u064e\u0629 \u0652\u0628\u064e\u0646 \u0652\u0635\u0652\u062e\u064d\u0631 \u0622\u064a\u064e\u064b\u0629 \u0662\n\n2.", "start_char_idx": 49878, "end_char_idx": 51745, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ef434b0e-aee7-4737-9b6c-1b1b9085efa5": {"__data__": {"id_": "ef434b0e-aee7-4737-9b6c-1b1b9085efa5", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e2c13a62-ad0e-427d-a1ff-460312e7643b", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "bb60270b7e9d335151094103d78fb8168ff0b65a3a190390e81eb6bcb424f334", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "942ed1e0-936e-4500-9c95-638240b74500", "node_type": "1", "metadata": {}, "hash": "5218522e2282bb0baf6e12941c21af792eac045661f87ba43ec5002cda3f836d", "class_name": "RelatedNodeInfo"}}, "text": "Bring Mu\u02bf\u0101wiya b. \u1e62akhr a sign\n that the swiftest courier will fly to him with,\n\n\u0650\u0645\u064a\u0651\u0651\u0646 \u064a\u0640\u064e\u064f\u0644\u0648\u064f\u062d \u0647\u0650\u0650\u0628\u0627 \u0650\u0643\u062a\u0627\u064c\u0628 \u064f\u0645\u0652\u0646\u064e\u0645\u064f\u0644 \u064e\u0648\u0671\u0652\u0644\u064e\u0645\u0652\u0631\u064e\u0621 \u064e\u0639\u0652\u0645\u0631\u0627\u064b \u0641\u064e\u0652\u0623\u062a\u0650\u0650\u0647 \u0650\u0628\u064e\u0635\u0650\u062d\u064a\u064e\u0641\u064d\u0629 \u0663\n\n3. and the lord \u02bfAmr, bring him a page\n from me, on which a finely penned script is visible,\n\n\u0623\u064e\u0652\u0632\u064e\u0631\u0649 \u0628\u0650\u0646\u0627 \u064a\u0641 \u064e\u0642\u0652\u0633\u0650\u0645\u0650\u0647 \u0650\u0625\u0652\u0630 \u064a\u0640\u064e\u0652\u0639\u0650\u062f\u064f\u0644 \u064e\u0648\u0650\u0625\u0649\u0644 \u0650\u0671\u0652\u0628\u0650\u0646 \u064e\u0633\u0652\u0639\u064d\u062f \u0650\u0625\u0652\u0646 \u0623\u064f\u064e\u0624\u062e\u0650\u0651\u0652\u0631\u064f\u0647 \u0641\u0640\u064e\u064e\u0642\u0652\u062f \u0664\n\n4. and to Ibn Sa\u02bfd\u2014if I put him last \n it is because his dividing wronged us when he\n\n66.  The references to Wellhausen\u2019s German translation in the notes that follow refer to Wellhausen, \n\u201cCarmina Hudsailitarum,\u201d 287\u201388.\n\n67.  According to Ab\u016b al-Faraj, l\u0101 tatajamjam\u016b means \u201cdon\u2019t suppress\u201d (l\u0101 taktum\u016b).", "start_char_idx": 51746, "end_char_idx": 52397, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "942ed1e0-936e-4500-9c95-638240b74500": {"__data__": {"id_": "942ed1e0-936e-4500-9c95-638240b74500", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ef434b0e-aee7-4737-9b6c-1b1b9085efa5", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "4361b7f98248e96ddf97a0dcf516c035d6bd30bc07a0799f7a6167885f13e1c9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5ff16db1-c629-464e-9d51-ac8ec755e6cb", "node_type": "1", "metadata": {}, "hash": "c71a1844b5a1168cd94c5507410444f0377e6cbf8239543599284e6d28043954", "class_name": "RelatedNodeInfo"}}, "text": "60  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  61\n\n\u0650\u0625\u0652\u0643\u0631\u0627\u064e\u0645\u064f\u0647 \u064e\u0648\u064e\u0644\u064e\u0642\u0652\u062f \u0623\u064e\u064e\u0631\u0649 \u0645\u0627 \u064a\u0640\u064e\u0652\u0641\u064e\u0639\u064f\u0644 \u064a\u0641 \u0671\u0644\u064e\u0642\u0652\u0633\u0650\u0645 \u064a\u0640\u064e\u0652\u0648\u064e\u0645 \u0671\u0644\u064e\u0642\u0652\u0633\u0650\u0645 \u0645\u064f\u064f\u062b\u064e\u0651 \u062a\u0640\u064e\u0631\u0652\u064e\u0643\u064f\u062a\u064f\u0647 \u0665\n\n5. divided unevenly on distribution day, but I let him go on\n and deferred to his dignity,68  though I saw what he did\u2014\n\n\u064e\u062d\u0652\u064a\u064f\u062b \u0671\u0652\u0644\u064e\u0628\u0650\u0642\u064a\u064e\u0651\u064f\u0629 \u064e\u0648\u0671\u0652\u0644\u0650\u0643\u062a\u0627\u064f\u0628 \u0671\u0652\u0644\u064f\u0645\u0646\u0640\u0652\u064e\u0632\u064f\u0644 \u064e\u0648\u0650\u0625\u0649\u0644 \u0623\u064f\u0652\u0648\u064a\u0650\u0644 \u0627\u0623\u064e\u0644\u0652\u062d\u0627\u0644\u0650\u0645 \u064e\u062d\u0652\u064a\u064f\u062b \u064e\u0644\u0650\u0642\u064a\u062a\u0640\u064e\u064f\u0647\u0652\u0645 \u0666\n\n6. and to whatever reasonable men you come to,\n the upright [among whom] the Scripture was revealed:69 \n\n\u0650\u0645\u0646 \u062c\u0627\u0650\u0646\u0650\u0628 \u0671\u0623\u0652\u0644\u064e\u0652\u0645\u0631\u0627\u0650\u062c \u064a\u0640\u064e\u0652\u0648\u0645\u0627\u064b \u064f\u064a\u0633\u064e\u0623\u064f\u0644 \u064e\u0623\u0627\u0651\u0646 \u064e\u0644\u0650\u0642\u064a\u0646\u0627 \u0628\u0640\u064e\u0652\u0639\u062f\u064e\u064f\u0643\u0652\u0645 \u0650\u0628\u0650\u062f\u0627\u064a\u0631\u0627\u0646 \u0667\n\n7. after you [departed], we fought in our camp\n near the fields on a day that will be asked about,70 \n\n\u064f\u0645\u064e\u0647\u064f\u062c \u0671\u0644\u0646\u064f\u0651\u0641\u0648\u0650\u0633 \u064e\u0648\u0644\u064e\u0652\u064a\u064e\u0633 \u064e\u0639\u0652\u0646\u064f\u0647 \u064e\u0645\u0652\u0639\u0650\u062f\u064f\u0644 \u0623\u064e\u0652\u0645\u0631\u0627\u064b \u064e\u062a\u0650\u0636\u064a\u064f\u0642 \u0650\u0628\u0650\u0647 \u0671\u0644\u0635\u064f\u0651\u064f\u062f\u0648\u064f\u0631 \u064e\u0648\u062f\u0648\u0646\u064e\u064f\u0647 \u0668\n\n8. an inescapable, chest-oppressing affair\nin which souls\u2019 blood [was shed]\u2014\n\n\u064a\u0640\u064e\u0652\u0647\u0650\u0648\u064a \u064e\u0643\u064e\u0639\u0652\u0632\u0627\u0644\u0650\u0621 \u0671\u0652\u0644\u064e\u0645\u0632\u0627\u064e\u062f\u0650\u0629 \u062a\u0640\u064f\u0652\u0632\u0650\u063a\u064f\u0644 \u064a\u0641 \u064f\u0643\u0644\u0651\u0650 \u064f\u0645\u0652\u0639\u0631\u064e\u064e\u062a\u0650\u064d\u0643 \u062a\u0640\u064e\u064e\u0631\u0649 \u0650\u0645\u0651\u0646\u0627 \u0641\u0640\u0649\u064e\u064e\u064b\u062a \u0669\n\n9. throughout the battle you see strong young fighters of ours\n falling and spurting like a waterskin\u2019s spout\n\n\u0623\u064e\u0652\u0648 \u062c\u0627\u062d\u0650\u0650\u0646\u0627\u064b \u064a\u0641 \u064e\u0635\u0652\u062f\u0650\u0631 \u064f\u0631\u0652\u0645\u064d\u062d \u064e\u064a\u0652\u0633\u064f\u0639\u064f\u0644 \u0623\u064e\u0652\u0648 \u064e\u0633\u064a\u0651\u0650\u062f\u0627\u064b  \u064e\u0643\u0652\u0647\u0627\u064b\u0644 \u0645\u064e\u064e\u064a\u064f\u0648\u064f\u0631 \u0650\u062f\u0645\u0627\u064f\u063a\u064f\u0647 1\u0660\n\n10. and older sayyids spilling their brains \nwhile others are bent double, coughing [up blood] onto \nspear-shafts.\n\n\u064e\u0648\u0645\u064f\u064f\u062c\u0627\u064e\u062f\u0627\u064a\u0650\u0646 \u064e\u0648\u062c\u0627\u064e\u0621 \u064e\u0634\u0652\u0647\u064c\u0631 \u064f\u0645\u0652\u0642\u0650\u0628\u064f\u0644 \u064e\u062d\u0649\u064e\u0651\u062a \u0650\u0625\u0630\u0627 \u064e\u0631\u064e\u062c\u064c\u0628 \u062e\u064e\u064e\u062a\u064e\u0644\u064e\u0651\u0649 \u064e\u0648\u0671\u0646\u0640\u0652\u064e\u0642\u064e\u0636\u0649 11\n\n11.", "start_char_idx": 52401, "end_char_idx": 53720, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5ff16db1-c629-464e-9d51-ac8ec755e6cb": {"__data__": {"id_": "5ff16db1-c629-464e-9d51-ac8ec755e6cb", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "942ed1e0-936e-4500-9c95-638240b74500", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "1bfdb0b361ceb0a254595d8f5b5620836ec9fd4020652051c80f9e31b1b8598a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9a1cc1d3-e81d-480b-82eb-eed94e73c2d0", "node_type": "1", "metadata": {}, "hash": "d205bb08c35b8cceddae20dbd8fed321d9e4218287d9c6a652212200ddf16b9e", "class_name": "RelatedNodeInfo"}}, "text": "And now Rajab has come and gone,\n and the two Jum\u0101d\u0101s, and the month of Sha\u02bfb\u0101n\n\n\u0650\u062a\u0652\u0633\u0639\u0627\u064b \u0646\u064e\u0639\u062f\u064f\u0651 \u0647\u064e\u064e\u0644\u0627 \u0671\u0652\u0644\u064e\u0648\u0641\u0627\u064f\u0621 \u0641\u0640\u064e\u064e\u062a\u0652\u0643\u064f\u0645\u064f\u0644 \u064e\u0634\u0652\u0639\u0628\u0627\u064f\u0646 \u064e\u0642\u062f\u064e\u0651\u0652\u0631\u0627\u0646 \u0650\u0644\u064e\u0648\u0652\u0642\u0650\u062a \u064e\u0631\u062d\u064a\u0650\u0644\u0650\u0647\u0652\u0645 1\u0662\n\n12. has come, and we thought for nine full [nights]\nthat we counted that their army had left. \n\n68. Taraktuh\u016b ikr\u0101mah\u016b. Wellhausen: \u201cehre ich ihn nicht mehr.\u201d Al-Sukkar\u012b: yaq\u016bl: akramtuh\u016b fa-lam \nashkuh\u016b wa-lam ahjuh.\n\n69. Wellhausen: \u201cdie guten Alten und Korankenner.\u201d He thus reads the line as referring to two authoritative \ngroups, usually referred to as al-ashr\u0101f and al-qurr\u0101\u02be in other sources. Although this reading is eminently \nplausible, on the evidence of the text alone the speaker seems to be referring metonymically to Muslims as \nan exclusive group.\n\n70.  Wellhausen reads diy\u0101r as \u201cLager.\u201d It is possible that al-Amr\u0101j is a toponym, but it is not found in the \nusual references and Wellhausen has no suggestion. I am tempted to read it as amw\u0101j (the waves) in order to \nprovide a coastal location.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  61\n\n\u064e\u0639\u064e\u0644\u0642\u0627\u064b \u064e\u0648\u0645\u064e\u064e\u064a\u0631\u064a\u0647\u0627 \u0671\u0652\u0644\u064e\u063a\u0650\u0648\u064a\u064f\u0651 \u0671\u0652\u0644\u064f\u0645\u0652\u0628\u0650\u0637\u064f\u0644 \u064e\u0648\u062c\u064e\u064e\u062a\u064e\u0631\u064e\u0651\u064e\u062f\u0652\u062a \u064e\u062d\u0652\u0631\u064c\u0628 \u064e\u064a\u0643\u0648\u064f\u0646 \u0650\u062d\u0627\u0644\u0647\u0650\u064f\u0628\u0627 1\u0663\n\n13. [But suddenly] a battle broke out that milked blood,\n at the hands of a false and deceitful [enemy]\u201471 \n\n\u064e\u0637\u0652\u0648\u0631\u0627\u064b \u064e\u0648\u064e\u0637\u0652\u0648\u0631\u0627\u064b \u0631\u0650\u0652\u062d\u064e\u0644\u064c\u0629 \u0641\u0640\u064f\u062a\u0640\u064e\u0646\u0640\u064e\u0642\u064e\u0651\u064f\u0644\u0648\u0627 \u0641\u064e\u0671\u0652\u0633\u062a\u0640\u064e\u0652\u0642\u064e\u0628\u0644\u0648\u0627 \u064e\u0637\u064e\u0631\u064e\u0641 \u0671\u0644\u0635\u064e\u0651\u0650\u0639\u064a\u0650\u062f \u0650\u0625\u0642\u0627\u064e\u0645\u064b\u0629 1\u0664\n\n14. [then] they headed [back] to the edge of the open area, halting\n at times and at times moving on, until they departed.\n\n\u0645\u064f\u064f\u0634\u0652\u0633\u0627\u064b \u064e\u0643\u064e\u0623\u0646\u064e\u0651 \u0650\u0646\u0635\u0627\u0647\u064e\u064e\u0644\u064f\u0646\u064e\u0651 \u0671\u0644\u0633\u064f\u0651\u0646\u0640\u0652\u064f\u0628\u064f\u0644 \u0641\u0640\u0631\u064e\u064e\u064e\u062a\u0649 \u0671\u0644\u0646\u0651\u0650\u0628\u0627\u064e\u0644 \u064e\u062a\u0650\u0639\u0631\u064f\u064a \u064a\u0641 \u0623\u064e\u0652\u0642\u0637\u0627\u0631\u0627\u0646 1\u0665\n\n15. The arrows were whizzing around us,\n their heads like wheat spikes, leaping,\n\n\u064e\u0623\u0652\u0634\u0637\u0627\u064f\u0646 \u0628\u0650\u0652\u0626\u064d\u0631 \u064a\u064f\u0648\u0650\u063a\u064f\u0644\u0648\u064e\u0646 \u064e\u0648\u0646\u064f\u0648\u0650\u063a\u064f\u0644 \u0627 \u0650\u0647\u064e\u064a \u0628\u0640\u064e\u064a\u0640\u0652\u064e\u0646\u0646\u0627 \u064e\u0648\u064e\u062a\u0631\u0649 \u0671\u0652\u0644\u0631\u0650\u0651\u0645\u0627\u064e\u062d \u064e\u0643\u064e\u0623\u0645\u064e\u0651\u0646\u064e\u0651 1\u0666\n\n16. and the spears were like [taut] well-ropes\nas they stabbed at us and we stabbed back.\n\nUnlike in his elegy for \u02bfAbd, here Ab\u016b al-\u02bfIy\u0101l appears to be speaking quite biographically \nand historically\u2014the poem is what Alfred Bloch called a Botschaftsgedicht, a reusable \nstructure employing message formulae such as abligh . . .", "start_char_idx": 53721, "end_char_idx": 55750, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9a1cc1d3-e81d-480b-82eb-eed94e73c2d0": {"__data__": {"id_": "9a1cc1d3-e81d-480b-82eb-eed94e73c2d0", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5ff16db1-c629-464e-9d51-ac8ec755e6cb", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "496aea7fba84889cb05dc349cef92baaaea1c89b4584bcff14fcb00c80ad8dc3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "83e7fe96-b57c-472e-9b94-07aed60dae27", "node_type": "1", "metadata": {}, "hash": "8126a12be47935efc70cc772de6a084cf10919ec09e0868bf8b75acffec5a8f6", "class_name": "RelatedNodeInfo"}}, "text": ". . \u0101yatan.72 The names employed \nand the sequence of months given encourage a reading of the message structure either as \nauthentic in a documentary sense or, more probably, as an authentic record of a genuine \nHudhal\u012b tribal objection preserved in the wake of a real historical event. There is no \nindication within the text that the speaker is imprisoned, as al-Sukkar\u012b\u2019s note indicates, \nalthough it remains plausible. Most significantly, though, the abject and violent defeat \nat the hands of the Christians that is described in the poem is unembellished, a very \ninfrequent occurrence in comparison with stereotyped poetic boasts about similar events, \nlending significant credibility to the piece.73 Also, as in the elegy for \u02bfAbd, the enemy is not \ndescribed in religious terms.\n\nThe reference to the postal routes (al-bar\u012bd al-a\u02bfjal) is potentially historically significant, \nalthough not positively valuable in terms of dating. The term bar\u012bd has often been said to \nhave its roots in the Latin veredus or Greek beredos, meaning \u201cpost horse,\u201d and the system \nis thought to have been inherited from the Byzantines.74 The truth is more diffuse. By the \n\n71. Wa-yamr\u012bh\u0101 l-ghawiyyu l-mub\u1e6dil\u016b. Wellhausen: \u201cund Melker des Kampfes waren verzweifelt heldenhafte \nM\u00e4nner.\u201d Typically, neither ghaw\u012b nor mub\u1e6dil have positive connotations, so I take this as referring rather to \nthe enemy, who seem to have surprised the Muslims.\n\n72.  Alfred Bloch, \u201cQa\u1e63\u012bda,\u201d Asiatische Studien 2 (1948): 106\u201332. For a summary and comments on the possible \nrole of this genre in the development and social role of early Arabic poetry, see Ewald Wagner, Grundz\u00fcge \nder klassischen arabischen Dichtung: Die altarabische Dichtung, vol. 1 (Darmstadt: Wissenschaftliche \nBuchgesellschaft, 1987), 68, 122.\n\n73.  Wellhausen, too, notes the stylistic discrepancy between this piece and the triumphalist one for \u02bfAbd \n(Wellhausen, \u201cCarmina Hudsailitarum,\u201d 288).\n\n74.  D. Sourdel, \u201cBar\u012bd,\u201d in Encyclopaedia of Islam, 2nd ed.\n\n\n\n62  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  63\n\nByzantine period, the imperial Roman system had largely given way to the militarized, \nhorse-based system, the Cursus Velox (the \u201cswift route,\u201d so called because it was faster \nthan the Cursus Publicus), which was not so dependent on wheeled vehicles and a well-\nmaintained road system.75 Both this system and Persian ones were well known in Arabia \nby the time of Islam\u2019s emergence. As Adam Silverstein has demonstrated, the word bar\u012bd \nmeaning post routes is attested in sixth-century CE Sabaic inscriptions as well as pre-Islamic \npoetry.76 Thus, despite the fact that the later Islamic historiographical tradition assigns the \nbar\u012bd\u2019s creation to the caliph Mu\u02bf\u0101wiya, it evidently predates him.77 The earliest papyrus \nevidence, from 49/669, does show Mu\u02bf\u0101wiya reforming the postal system, and this reform \nmay have begun in Egypt as early as 38/658 during his rule there.78 More interestingly still, \nthe term used here, al-bar\u012bd al-a\u02bfjal, resembles nothing so much as a calque of the Latin \nCursus Velox\u2014used in the context of military conflict with the Roman army.79 If these are \nall coincidences, they are striking ones.", "start_char_idx": 55747, "end_char_idx": 58956, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "83e7fe96-b57c-472e-9b94-07aed60dae27": {"__data__": {"id_": "83e7fe96-b57c-472e-9b94-07aed60dae27", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9a1cc1d3-e81d-480b-82eb-eed94e73c2d0", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "536b6d24576cd734a176ae25e0b6dc27f9eaa3ab5b281259dbe07377343a3115", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "df649e3a-1f01-454e-a433-1b2dbd29e658", "node_type": "1", "metadata": {}, "hash": "d9b2ca2eec16b90c3b715bef0306482f7e6b9cc5bd473a2bd8a7163fd04c1265", "class_name": "RelatedNodeInfo"}}, "text": "Wellhausen takes \u201cMin Ab\u012b al-\u02bfIy\u0101l\u201d to refer to one of the expeditions to southeast Asia \nMinor that began after the first civil war, under now-caliph Mu\u02bf\u0101wiya, in 42 or 43/662 or \n663, citing Theophanes and al-\u1e6cabar\u012b.80 He understands the poem\u2019s addressees as Mu\u02bf\u0101wiya \nb. Ab\u012b Sufy\u0101n, whose father \u1e62akhr (Ab\u016b Sufy\u0101n) is named directly in the text; the famous \nconquest-era military leader \u02bfAmr b. al-\u02bf\u0100\u1e63; and \u02bfAbd All\u0101h b. Sa\u02bfd b. Ab\u012b Sar\u1e25, the governor \nof Egypt under \u02bfUthm\u0101n (r. 23\u201335/644\u201356).81 These identifications are compelling, but \nWellhausen takes \u02bfAmr\u2019s death in 43/664 as the poem\u2019s terminus ante quem. The poem \ncannot, however, have been composed during the early part of Mu\u02bf\u0101wiya\u2019s caliphate in \nthe early 40s/660s, because Ibn Sa\u02bfd b. Ab\u012b Sar\u1e25\u2019s death in the late 30s/650s, probably in \n36/656\u201357, provides an earlier terminus ante quem. This will be discussed further below, \nbut the episode must refer to Mu\u02bf\u0101wiya\u2019s campaigns against the Byzantines while he and \nIbn Sa\u02bfd were governors of Syria and Egypt, respectively, under \u02bfUthm\u0101n in the early to \nmid-30s/650s.\n\nAccording to the military narrative recounted in the poem, the speaker and his fellow \nsoldiers were part of a Muslim contingent left behind in Byzantine territory after the \nwithdrawal of a larger force; this perhaps took place at the end of a summer campaign. If the \ndates are correct, and if we assume a Hijr\u012b date of 34 (654\u201355 CE), the months named in the \npoem (Rajab, Jum\u0101d\u0101 I and II, and Sha\u02bfb\u0101n) correspond to the period from mid-November \n\n75.  Adam J. Silverstein, Postal Systems in the Pre-modern Islamic World (Cambridge: Cambridge University \nPress, 2007), 31, 35.\n\n76.  On the term\u2019s pre-Islamic attestations, especially the Marib dam inscription, see Adam J. Silverstein, \u201cA \nNew Source on the Early History of the Bar\u012bd,\u201d Al-Abhath 50\u201351 (2002\u20133): 121\u201334. On the poetry, see idem, \u201cA \nNeglected Chapter in the History of Caliphal State-Building,\u201d Jerusalem Studies in Arabic and Islam 30 (2005): \n293\u2013317.\n\n77.  So says al-\u02bfUmar\u012b (d. 1349), quoted in Silverstein, Postal Systems, 53\u201354.\n78.  Jelle Bruning, \u201cDevelopments in Egypt\u2019s Early Islamic Postal System (with an Edition of P.Khalili II 5),\u201d \n\nBulletin of the School of Oriental and African Studies 81, no. 1 (2018): 25\u201340, at 29.\n79.  Ibid., 56, n. 11.\n80.  Wellhausen, \u201cCarmina Hudsailitarum,\u201d 289.\n81.  Ibid.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  63\n\n654 to mid-March 655. The speaker and his contingent were left surrounded by the enemy \nand were thus unable to withdraw. They suffered serious losses at this time. At a certain \npoint, they thought that the enemy had withdrawn, only to suffer further losses in a \nsurprise attack.82\n\nPseudo-Seb\u0113os describes the Roman defeat of the Muslim land forces sent along with \nthe naval expedition against Constantinople in 34/654 thus: \u201cThe other army, which was \nquartered in Cappadocia, attacked the Greek army.", "start_char_idx": 58958, "end_char_idx": 61891, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "df649e3a-1f01-454e-a433-1b2dbd29e658": {"__data__": {"id_": "df649e3a-1f01-454e-a433-1b2dbd29e658", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "83e7fe96-b57c-472e-9b94-07aed60dae27", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "0c7d9768b60fb971ac6895357917a4006c70d62fa68329a1ce7b3d7abd4a0295", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fca3c96d-d8f4-4b9c-b002-e28d97be867f", "node_type": "1", "metadata": {}, "hash": "e11c7bb6038175605f5d1674f7a45140286a92f078e8ff319c479740d5e08ca0", "class_name": "RelatedNodeInfo"}}, "text": "But the Greeks defeated [that Muslim \nforce], and it fled to Aruastan pillaging Fourth Armenia. After the autumn had passed \nand winter was approaching, the army of Ismael came and took up quarters in Divin.\u201d83 \nPseudo-Seb\u0113os\u2019s information is particularly compelling, because it involves interaction \nwith Armenia, about which he was better informed than he was about Constantinopolitan \naffairs. Here, too, we have a Roman defeat of an army led by Mu\u02bf\u0101wiya and some sort of \nbotched retreat taking place during the autumn and early winter. All this maps very closely \nonto Ab\u016b al-\u02bfIy\u0101l\u2019s poem. Ab\u016b al-\u02bfIy\u0101l appears, like pseudo-Seb\u0113os, to be describing a group \nisolated and pinned down by the Romans somewhere in Anatolia.\n\nOf the poem\u2019s three addressees, the identity of Mu\u02bf\u0101wiya is fairly self-evident, but it is \nworth observing that no caliphal title is used for him. As this is a poetic text, it is possible \nthat it is elided for metrical reasons, but given the expanded insult against Ibn Sa\u02bfd b. Ab\u012b \nSar\u1e25 and the space devoted to the description of the bar\u012bd, the composer of the text should \nhave had no difficulty including a title, if he had been so disposed. On the face of it, then, \nthis reference to Mu\u02bf\u0101wiya would indicate that the poem was composed before he began to \nuse the caliphal title am\u012br al-mu\u02bemin\u012bn around 40\u201341/660\u201361 and thus before 35/656, when \n\u02bfUthm\u0101n was assassinated and raids against Byzantium paused.84\n\nThat \u201c\u02bfAmr\u201d refers to \u02bfAmr b. al-\u02bf\u0100\u1e63 is perhaps the least obvious.85 He is addressed as \nal-mar\u02be, which, if taken to mean \u201cthe man,\u201d the typical dictionary definition of the word, \nappears dismissive. However, the root m-r-\u02be is also a metathesis of \u02be-m-r, and cognates in \nHatran Aramaic, Syriac, and Sabaic all attest to meanings similar to am\u012br, namely, \u201clord, \nsuzerain, social superior,\u201d a meaning that seems to be attested with some frequency in early \nArabic as well.86 There is thus no need to transfer the clearly hostile sentiment expressed \n\n82.  Ibid. \n83.  Pseudo-Seb\u0113os, History, 146; the bracketed addition is mine.\n84.  Andrew Marsham surveys sources that give a range of dates from 37 to 41/658 to 661 and plausibly \n\nsuggests that Mu\u02bf\u0101wiya was recognized as caliph locally in Syria in 658 before his widely recognized accession \nin 661; Andrew Marsham, \u201cThe Architecture of Allegiance in Early Islamic Late Antiquity: The Accession of \nMu\u02bf\u0101wiya in Jerusalem, ca. 661 CE,\u201d in Court Ceremonies and Rituals of Power in Byzantium and the Medieval \nMediterranean: Comparative Perspectives, ed. Alexander Beihammer, Stavroula Constantinou, and Maria G. \nParani, 87\u2013112 (Leiden: Brill, 2013), esp. 90\u201397. Khaled Keshk believes Mu\u02bf\u0101wiya began asserting his claim to the \ncaliphate from 36/656: Khaled Keshk, \u201cWhen Did Mu\u02bf\u0101wiya Become Caliph?,\u201d Journal of Near Eastern Studies \n69, no. 1 (2010): 31\u201342.\n\n85.  Al-Sukkar\u012b notes in his commentary, \u201cI believe (a\u1e93unnu) this is \u02bfAmr b. al-\u02bf\u0100\u1e63\u201d: al-Sukkar\u012b, Ash\u02bf\u0101r, 433.\n86.  See, for example, A. F. L. Beeston et al., Sabaic Dictionary/Dictionaire Sab\u00e9en (Louvain-la-Neuve: Peeters; \n\nBeirut: Librairie du Liban, 1982), s.v.", "start_char_idx": 61892, "end_char_idx": 65012, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fca3c96d-d8f4-4b9c-b002-e28d97be867f": {"__data__": {"id_": "fca3c96d-d8f4-4b9c-b002-e28d97be867f", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "df649e3a-1f01-454e-a433-1b2dbd29e658", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "e433c3b696af1179f6e5f1e3689dcafa90574df53bc0047de4e2866943c22e86", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b335c7ff-d876-45a2-bd4d-94768f493c98", "node_type": "1", "metadata": {}, "hash": "d0c5d3d7a11c5c1771452d2bf3fdc30b7b8dca51095ef6896038a1816300391c", "class_name": "RelatedNodeInfo"}}, "text": "MR\u02be; Greg Fisher, ed., Arabs and Empires before Islam (Oxford: Oxford \nUniversity Press, 2015), 34, 42, 55.\n\n\n\n64  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  65\n\ntoward Ibn Sa\u02bfd onto \u02bfAmr. \u02bfAmr had no known public role from 28/648\u201349 (at the latest), \nwhen he was removed from the governorship of Egypt by \u02bfUthm\u0101n, until he joined Mu\u02bf\u0101wiya \nearly on in the civil war and famously participated in the battle of \u1e62iff\u012bn in 37/657.87 He \nprobably spent most of the intervening years (between 648 and 657) in Palestine, where he \nhad an estate called \u02bfAjl\u0101n near Ascalon.88 In 38/658, he was reappointed to the governorship \nof Egypt by Mu\u02bf\u0101wiya during the civil war, and he remained in this post until his death in \n43/664.89 Although he is not known to have held a leadership role at the time of the events \nto which Ab\u016b al-\u02bfIy\u0101l\u2019s poem refers, this does not mean he had none.90 After all, the Muslim \nsources do not record a 33\u201334/654 assault on Constantinople either. In the poem, \u02bfAmr is \nidentified only by his first name, which is also how he is referred to by the seventh-century \nchronicler John of Nikiu (d. ca. 693) and by conquest-era papyri.91 Given the association of \nAb\u016b al-\u02bfIy\u0101l with Egypt, as established above, the identification of \u02bfAmr as \u02bfAmr b. al-\u02bf\u0100\u1e63 is \nhighly plausible.\n\nIbn Sa\u02bfd b. Ab\u012b Sar\u1e25\u2019s identity is the most crucial for our purposes, since his death \naround 36/656\u201357 provides the earliest possible terminus ante quem for the poem.92 \nIbn Sa\u02bfd and \u02bfAmr were both Qurash\u012b contemporaries of the Prophet and had a close \nrelationship with each other at least from the time of the conquest of Egypt (which took \nplace primarily between 18/639 and 21/642), if not earlier. Ibn Sa\u02bfd was in charge of the \nright wing (al-maymana) of \u02bfAmr b. al-\u02bf\u0100\u1e63\u2019s army; when Fus\u1e6d\u0101\u1e6d was apportioned out to \nthe first conquerors (ahl al-r\u0101ya), Ibn Sa\u02bfd had a palace among them; and the families \nof \u02bfAmr and Ibn Sa\u02bfd pastured their flocks together.93 Following the conquests, \u02bfUmar b. \nal-Kha\u1e6d\u1e6d\u0101b appointed Ibn Sa\u02bfd over the \u1e62a\u02bf\u012bd, by which is meant Fayoum specifically, not \nthe modern sense of \u201cupper Egypt\u201d; this region included cities such as Asw\u0101n that were still \nunder Nubian control at the time.94 \u02bfUmar was assassinated in 23/644, and the subsequent \n\n87.  For the dates of his removal from office, see Michael Lecker, \u201cThe Estates of \u02bfAmr b. al-\u02bf\u0100\u1e63 in Palestine: \nNotes on a New Negev Arabic Inscription,\u201d Bulletin of the School of Oriental and African Studies 52, no. 1 (1989): \n24\u201337, at 29.\n\n88.  Jeffrey A. Blakely, \u201cAjlan: Locating the Estate of Amr b. al-As,\u201d Near Eastern Archaeology 73, no. 4 (2010): \n210\u201322; Lecker, \u201cEstates of \u02bfAmr b. al-\u02bf\u0100\u1e63.\u201d\n\n89.  Lecker, \u201cEstates of \u02bfAmr b. al-\u02bf\u0100\u1e63,\u201d 29.", "start_char_idx": 65013, "end_char_idx": 67758, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b335c7ff-d876-45a2-bd4d-94768f493c98": {"__data__": {"id_": "b335c7ff-d876-45a2-bd4d-94768f493c98", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fca3c96d-d8f4-4b9c-b002-e28d97be867f", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "6dd3b3d041ed3a573910fbac7a86be8559874fffade87737c8fa2c07726903a4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d4dda697-0c48-4acb-ba7b-e44e20401410", "node_type": "1", "metadata": {}, "hash": "47b347db846180369bd318a774a80bb719e23fc147629e7432f130479e894eb0", "class_name": "RelatedNodeInfo"}}, "text": "For \u02bfAmr and Mu\u02bf\u0101wiya\u2019s agreement to cooperate at the beginning \nof the civil war, see Andrew Marsham, \u201cThe Pact (Am\u0101na) between Mu\u02bf\u0101wiya Ibn Ab\u012b Sufy\u0101n and \u02bfAmr Ibn al-\u02bf\u0100\u1e63 \n(656 or 658): \u2018Documents\u2019 and the Islamic Historical Tradition,\u201d Journal of Semitic Studies 58, no. 1 (2012): 69\u201396.\n\n90.  According to a report in al-\u1e6cabar\u012b\u2019s Ta\u02ber\u012bkh that appears highly anecdotal (1:2932), \u02bfAmr was involved \nin a session of governors and other leaders, also including Mu\u02bf\u0101wiya and Ibn Sa\u02bfd, that \u02bfUthm\u0101n convened in \nMedina to discuss rebel demands in the year 34 AH.\n\n91.  Trombley, \u201cFiscal Documents,\u201d 6; Petra M. Sijpesteijn, \u201cAmr,\u201d in The Encyclopedia of Ancient History, ed. \nRoger S. Bagnall et al., 383\u201384 (Hoboken, NJ: John Wiley, 2012); L. S. B. MacCoull, \u201cBM 1079, CPR IX 44, and the \nChrysargyron,\u201d Zeitschrift f\u00fcr Papyrologie und Epigraphik 100 (1994): 139\u201343.\n\n92.  The commentary is obscure on his identity, stating only that he was a Meccan and a Qurash\u012b: al-Sukkar\u012b, \nAsh\u02bf\u0101r, 434.\n\n93.  Ibn \u02bfAbd al-\u1e24akam, Fut\u016b\u1e25 Mi\u1e63r, 58, 93, 110\u201311, 141. If I read him correctly, he also states that Ibn Sa\u02bfd was \npart of \u02bfAmr\u2019s shur\u1e6da at one point (233).\n\n94.  \u02bf Umar appointed him over \u201c\u1e62a\u02bf\u012bd Fayy\u016bm\u201d: ibid., 173\u201374. Al-Kind\u012b simply mentions the \u201c\u1e62a\u02bf\u012bd\u201d and places \nIbn Sa\u02bfd\u2019s death \u201cat end of the reign of \u02bfUmar,\u201d thus around 23/644: Ab\u016b \u02bfUmar Mu\u1e25ammad b. Y\u016bsuf al-Kind\u012b, \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  65\n\nsequence of events in Egypt is confused. \u02bfUthm\u0101n may have appointed Ibn Sa\u02bfd over all of \nEgypt at this point before recalling \u02bfAmr briefly to deal with the Byzantine-supported revolt \nin Alexandria in 24\u201325/645\u201346.95 At any rate, early in \u02bfUthm\u0101n\u2019s reign, some time between \n25/646 and 28/649, Ibn Sa\u02bfd was given full control over Egypt.\n\nThe historical memory of \u02bfAmr b. al-\u02bf\u0100\u1e63 and Ibn Sa\u02bfd b. Ab\u012b Sar\u1e25 in Egypt affected reports \nabout their relationship. In secondary literature it is often portrayed as negative, but there \nis in fact little evidence for this. One anecdote, in particular, has been cited frequently as \nevidence of their mutual disdain.96 Following \u02bfAmr\u2019s restoration of Alexandria to Muslim \ncontrol, \u02bfUthm\u0101n proposed that \u02bfAmr retain authority over military affairs while Ibn Sa\u02bfd is \nput in charge of taxation. \u02bfAmr complained that this would be like holding onto the horns \nof a cow while another milked it.97 Ibn Sa\u02bfd was then given the governorship over all Egypt. \nIn the context of this transition, Ibn \u02bfAbd al-\u1e24akam, writing in the third/ninth century (or \nperhaps his source Layth b. Sa\u02bfd, writing in the 120s/740s), refers to an account preserved in \nhis day by the descendants (\u0101l) of Ibn Sa\u02bfd.", "start_char_idx": 67759, "end_char_idx": 70409, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d4dda697-0c48-4acb-ba7b-e44e20401410": {"__data__": {"id_": "d4dda697-0c48-4acb-ba7b-e44e20401410", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b335c7ff-d876-45a2-bd4d-94768f493c98", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8f8716068b189ce4c7a2c7ae4370290c91774ed5c4016fa08bf765a4b99f5a5a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "96645aec-9b74-497d-b72c-1a9b52c7fe78", "node_type": "1", "metadata": {}, "hash": "17fc79752b71619963665527a3bd671fae80e7519f18ec45b9593e512bf33903", "class_name": "RelatedNodeInfo"}}, "text": "According to the story, Ibn Sa\u02bfd, addressing \u02bfAbd \nAll\u0101h b. \u02bfAmr b. al-\u02bf\u0100\u1e63, magnanimously (or sarcastically?) offered to divide Egypt between \n\u02bfAmr and \u02bfAmr\u2019s son, appointing \u02bfAmr over the Delta and \u02bfAbd All\u0101h over Upper Egypt, \nwithout, he pointedly adds, \u201cenvying\u201d them as they had him.98 The role of \u02bfAmr\u2019s son in the \nanecdote and that of Ibn Sa\u02bfd\u2019s descendants in transmitting it point to later contentions \nbetween the two families. These contentions left their mark in the historiographical record \nas tendentious tropes about dividing up Egypt similar to the cow anecdote. The assumption \nthat the cow anecdote conveys any real information about the relationship between \u02bfAmr \nand Ibn Sa\u02bfd should thus probably be discarded.99\n\nIbn Sa\u02bfd\u2019s tenure as governor was marked by numerous military accomplishments. \nAround 27/647\u201348 (with perhaps a second campaign in 33/653\u201354) he continued the \npush west to Ifr\u012bqiy\u0101 initiated by \u02bfAmr, killing the patrician Gregory, the (rebel) leader of \n\nThe Governors and Judges of Egypt or Kit\u00e2b el-\u2019umar\u00e2\u2019 (el-wul\u00e2h) wa Kit\u00e2b el-Qud\u00e2h of el-Kind\u00ee, ed. Rhuvon \nGuest (Leiden: Brill; London: Luzac, 1912), 10.\n\n95.  This is the impression one gets from both al-Bal\u0101dhur\u012b and al-Kind\u012b: A\u1e25mad b. Ya\u1e25y\u0101 b. J\u0101bir al-Bal\u0101dhur\u012b, \nKit\u0101b Fut\u016b\u1e25 al-buld\u0101n = Liber expugnationis regionum auctore Im\u00e1mo Ahmed ibn Jahja ibn Dj\u00e1bir al-Bel\u00e1dsor\u00ed, \ned. M. J. de Goeje (Leiden: Brill, 1866), 223; al-Kind\u012b, Kit\u0101b al-Wul\u0101h wa-l-qu\u1e0d\u0101h, 10.\n\n96.  See, for example, Alfred J. Butler, The Arab Conquest of Egypt and the Last Thirty Years of the Roman \nDominion (Oxford: Clarendon Press, 1902), 489; Martin Hinds, \u201cThe Murder of the Caliph \u02bf Uthm\u00e2n,\u201d International \nJournal of Middle East Studies 3, no. 4 (1972): 453, n. 6; Sijpesteijn, Shaping a Muslim State, 61; Keaney, \u02bfUthman \nIbn \u02bfAffan, 68.\n\n97.  One version of the quotation is found in Ibn \u02bfAbd al-\u1e24akam, Fut\u016b\u1e25 Mi\u1e63r, 178; al-Bal\u0101dhur\u012b, Fut\u016b\u1e25 \nal-buld\u0101n, 223. \n\n98.  Ibn \u02bfAbd al-\u1e24akam, Fut\u016b\u1e25 Mi\u1e63r, 174. On Layth b. Sa\u02bfd, see Edward Zychowicz-Coghill, The First Arabic \nAnnals: Fragments of Umayyad History (Berlin: de Gruyter, 2021).\n\n99.  Al-\u1e6cabar\u012b\u2019s Ta\u02ber\u012bkh (1:2818\u201319) also contains a description of their mutual disdain, but with a different \nfunny anecdote. In it, an enraged \u02bfAmr b. al-\u02bf\u0100\u1e63, having been removed from office, goes to see \u02bfUthm\u0101n, wearing \na cotton-stuffed cloak (jubba). \u02bf Uthm\u0101n asks, \u201cWhat is your cloak stuffed with?\u201d \u02bf Amr answers, \u201c\u02bfAmr.\u201d \u02bf Uthm\u0101n \nreplies, \u201cI knew it was stuffed with \u02bfAmr; I didn\u2019t mean that.", "start_char_idx": 70410, "end_char_idx": 72922, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "96645aec-9b74-497d-b72c-1a9b52c7fe78": {"__data__": {"id_": "96645aec-9b74-497d-b72c-1a9b52c7fe78", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d4dda697-0c48-4acb-ba7b-e44e20401410", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "89368316e09b39216462c74f819f8db002c657601cbd73c20350d29deb2b5c75", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac4d1ffc-2b3e-4bf7-ae35-c81c0d2fbdd8", "node_type": "1", "metadata": {}, "hash": "334fc6728dd5c724fbfca8a128612aadf7813a09facfcfd05325e0f46bc3fae1", "class_name": "RelatedNodeInfo"}}, "text": "I was asking whether it was stuffed with cotton or \nsomething else?\u201d\n\n\n\n66  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  67\n\nByzantine Africa;100 in 31/651\u201352 he pushed into Nubia as far as Dongola (in present-day \nnorthern Sudan), agreed to a truce, and inaugurated what would prove a long-lasting \ndiplomatic status quo;101 and he participated in Mu\u02bf\u0101wiya\u2019s naval expeditions in the \nMediterranean against Cyprus in 28/649 and later as the naval commander at the Battle of \nthe Masts in 34/654\u201355.102\n\nTwo aspects of all this activity are relevant. First, it shows that Ibn Sa\u02bfd was heavily \ninvolved in the naval activity coordinated by Mu\u02bf\u0101wiya in the early 30s/650s while the latter \nwas governor of Syria, beginning with Arw\u0101d, continuing through Cyprus and Rhodes, and \nculminating, as I am arguing here, in a planned siege of Constantinople. As Ab\u016b al-\u02bfIy\u0101l was \nbased in Egypt but addressed the governors of both Syria and Egypt in his poem, the eastern \nMediterranean naval campaign of 28\u201334/649\u201355 is the most plausible context for the battle \nhe describes. Egypt supported the expedition with its tax revenues, maritime expertise, \nand shipbuilding facilities. Pseudo-Seb\u0113os reports that the Muslims \u201cprepared warships in \nAlexandria and all the coastal cities\u201d for the 33\u201334/654 attack on Constantinople, and papyri \namply document Egypt playing an identical naval staging role later, in the 40s/660s.103\n\nSecond, during the Ifr\u012bqiy\u0101 campaign or campaigns, the spoils were apparently divided \naccording to some centrally imposed policy, provoking the ire of the Egyptian military in \nan anticipation of the eventual murder of \u02bfUthm\u0101n. Two historiographical tendencies are \ndiscernible in descriptions of Ibn Sa\u02bfd\u2019s fiscal measures. In the chronicle tradition, al-\u1e6cabar\u012b \ngives voice to an oppositional or critical tendency while Ibn \u02bfAbd al-\u1e24akam represents a \nmore favorable one. Martin Hinds has analyzed the critical tendency as the expression \nof the \u201cearly-comers\u201d or longtimers in the Muslim military, under the initial leadership \nof \u02bfAmr, whose status and privileges deteriorated in the face of the influx of new Muslim \nmilitary contingents and increasing central control over taxation and salaries.104 Alfred \nButler observed long ago that the negative attitudes recorded toward Ibn Sa\u02bfd derived from \nhis enforcement of \u02bfUthm\u0101n\u2019s more rigorous taxation policies, a point noted by Severus b. \nal-Muqaffa\u02bf, a later Coptic Christian source, as well.105\n\nAt issue in the disagreement over the Ifr\u012bqiy\u0101 spoils was a directive from \u02bfUthm\u0101n that, \n\n100.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 1:2813\u201319; al-Kind\u012b, Kit\u0101b al-Wul\u0101h wa-l-qu\u1e0d\u0101h, 12; Ibn \u02bfAbd al-\u1e24akam, Fut\u016b\u1e25 \nMi\u1e63r, 183\u201385; al-Bal\u0101dhur\u012b, Fut\u016b\u1e25 al-buld\u0101n, 226\u201328. It is noteworthy that al-Bal\u0101dhur\u012b connects (probably \napocryphally) the famous Hudhal\u012b poet Ab\u016b Dhu\u02beayb to Ibn Sa\u02bfd\u2019s campaign against Roman Africa. For some \nreason al-Bal\u0101dhur\u012b includes a fabulous number of prominent t\u0101bi\u02bf\u016bn in his account, including but not limited \nto Ma\u02bfbad b. \u02bfAbb\u0101s b.", "start_char_idx": 72923, "end_char_idx": 75965, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac4d1ffc-2b3e-4bf7-ae35-c81c0d2fbdd8": {"__data__": {"id_": "ac4d1ffc-2b3e-4bf7-ae35-c81c0d2fbdd8", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "96645aec-9b74-497d-b72c-1a9b52c7fe78", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "323a085f72a57e1b73caec37eb31895e05720de8e4ff8af62a0e072d95b83d92", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6b8d7331-15da-4c31-90e4-7d9ea11f5962", "node_type": "1", "metadata": {}, "hash": "5c6ec4dfc0777d99805225ad8dd081858c7d136f908f376ded78bd3dacc6ee98", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbb\u0101s b. \u02bfAbd al-Mu\u1e6dallib, Marw\u0101n b. al-\u1e24akam, \u02bfAbd All\u0101h b. al-Zubayr, \u02bfAbd All\u0101h b. \u02bfUmar b. \nal-Kha\u1e6d\u1e6d\u0101b, and \u02bfAbd All\u0101h b. \u02bfAmr b. al-\u02bf\u0100\u1e63.\n\n101.  Al-Kind\u012b, Kit\u0101b al-Wul\u0101h wa-l-qu\u1e0d\u0101h, 12; al-Bal\u0101dhur\u012b, Fut\u016b\u1e25 al-buld\u0101n, 237; Ibn \u02bfAbd al-\u1e24akam, Fut\u016b\u1e25 \nMi\u1e63r, 188\u201389.\n\n102.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 1:2826; al-Kind\u012b, Kit\u0101b al-Wul\u0101h wa-l-qu\u1e0d\u0101h, 13; Ibn \u02bfAbd al-\u1e24akam, Fut\u016b\u1e25 Mi\u1e63r, \n189\u201391.\n\n103.  Pseudo-Seb\u0113os, History, 144; Clive Foss, \u201cEgypt under Mu\u02bf\u0101wiya Part I: Flavius Papas and Upper Egypt,\u201d \nBulletin of the School of Oriental and African Studies 72, no. 1 (2009): 1\u201324; Foss, \u201cEgypt under Mu\u02bf\u0101wiya Part II.\u201d\n\n104.  Hinds, \u201cMurder of the Caliph \u02bfUthm\u00e2n.\u201d\n105.  Butler, Arab Conquests of Egypt, 459, 466\u201367, esp. 489, n. 1; B. Evetts, ed. and trans., History of the \n\nPatriarchs of the Coptic Church of Alexandria II: Peter I to Benjamin (661), (Paris: Firmin-Didot, 1904), 501.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  67\n\naccording to al-\u1e6cabar\u012b, allowed Ibn Sa\u02bfd to personally retain a fifth of the caliph\u2019s fifth. His \nmen rejected this arrangement, and Ibn Sa\u02bfd eventually reversed his stance.106 However, \nthis question of the division of spoils is one of several points that were remembered in \ntwo opposing ways in the historiographical record. Whereas al-\u1e6cabar\u012b records the critical \nversion, Ibn \u02bfAbd al-\u1e24akam merely lists those who benefited from Ibn Sa\u02bfd\u2019s generosity on \nthe Ifr\u012bqiy\u0101 campaign.107 The same is true of descriptions of another grievance\u2014that Ibn Sa\u02bfd \nforced converted Muslims (al-maw\u0101l\u012b) to pay the jizya: this was evidently held against him \nas an offence to piety by al-\u1e6cabar\u012b\u2019s sources, whereas Ibn \u02bfAbd al-\u1e24akam reports that Ibn \nSa\u02bfd himself had his own maw\u0101l\u012b pay (only) the khar\u0101j.108 In point of fact, the term khar\u0101j \nis absent from documentary sources from the Umayyad period, so Ibn \u02bfAbd al-\u1e24akam\u2019s \nanachronism here is of value primarily as a positive representation of Ibn Sa\u02bfd\u2019s memory.109 \nIn general, the Iraqi historiographical tradition, represented by al-\u1e6cabar\u012b, views Ibn Sa\u02bfd as \na participant in \u02bfUthm\u0101n\u2019s \u201cnepotism\u201d; according to al-\u1e6cabar\u012b, \u02bfUthm\u0101n\u2019s murderers listed \nIbn Sa\u02bfd as one of the members of \u02bfUthm\u0101n\u2019s entourage (bi\u1e6d\u0101na) who benefited from the \nlatter\u2019s \u201cfavoritism\u201d (al-takhayyur).110 \n\nAb\u016b al-\u02bfIy\u0101l shares the critical view of Ibn Sa\u02bfd, and we thus see him (ll.", "start_char_idx": 75956, "end_char_idx": 78290, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6b8d7331-15da-4c31-90e4-7d9ea11f5962": {"__data__": {"id_": "6b8d7331-15da-4c31-90e4-7d9ea11f5962", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac4d1ffc-2b3e-4bf7-ae35-c81c0d2fbdd8", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "239cc500579ffee6e0283b4093dd8c24d8ab0493606597c24149339243ba4719", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0fd1f971-d469-454d-9d9e-979493f634f3", "node_type": "1", "metadata": {}, "hash": "bf6347c344e36da4ffdd099d406153f71f2f02ee81caf9715f7941e8132156eb", "class_name": "RelatedNodeInfo"}}, "text": "4\u20135) deliberately \nplace Ibn Sa\u02bfd last in his list of addressees and accuse him of injustice in dividing spoils \n(al-qasm). Although the poem need not necessarily reference the Ifr\u012bqiy\u0101 campaign, in \nparticular, Ab\u016b al-\u02bfIy\u0101l is clearly tapping into the same vein of moral indignation about \ncentralized fiscal rigor described by Butler and Hinds and embodied in the complaints \nrecorded by al-\u1e6cabar\u012b and Severus. Ab\u016b al-\u02bfIy\u0101l, as a Hudhal\u012b, seems to fit squarely into the \ndemographic of the Egyptian military whose hostility to Ibn Sa\u02bfd and \u02bfUthm\u0101n culminated \nin the latter\u2019s assassination. According to Ab\u016b al-Faraj, Ab\u016b al-\u02bfIy\u0101l emigrated to Egypt under \n\u02bfUmar. Even if Hudhayl were not members of \u02bfAmr\u2019s initial force drawn from different \ntribes, the \u201cAhl al-R\u0101ya,\u201d the tribe had areas (khi\u1e6da\u1e6d) apportioned to it in Fus\u1e6d\u0101\u1e6d near the \nR\u0101ya.111 The Hudhal\u012bs were thus part of Hinds\u2019 \u201cold guard\u201d of \u201cEgyptian early-comers.\u201d112 \nThese early-comers suffered under Ibn Sa\u02bfd, as ever more contingents were allocated space \nin Fus\u1e6d\u0101\u1e6d and new conquests leading to settlement expansion failed to materialize.113\n\nThe death of Ibn Sa\u02bfd is interesting for two reasons: its date limits the window of Ab\u016b \nal-\u02bfIy\u0101l\u2019s Mediterranean misadventures to the period directly preceding the civil war, \nand its location (Ascalon) seems to imply a closer connection with \u02bfAmr b. al-\u02bf\u0100\u1e63 than is \n\n106.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 1:2814.\n107.  Ibn \u02bfAbd al-\u1e24akam, Fut\u016b\u1e25 Mi\u1e63r, 184\u201385. \n108.  Ibid., 146. On this complaint against Ibn Sa\u02bfd, see Hinds, \u201cMurder of the Caliph \u02bfUthm\u00e2n,\u201d 457.\n109.  Marie Legendre, \u201cCaliphal Estates and State Policy over Landholding: Theory and Practice between \n\nLiterary and Documentary Evidence from Early Islamic Egypt,\u201d in Authority and Control in the Countryside: \nFrom Antiquity to Islam in the Mediterranean and Near East (6th\u201310th Century), ed. Alain Delattre, Petra M. \nSijpesteijn, and Marie Legendre, 392\u2013419 (Leiden: Brill, 2019), at 405, 409.\n\n110.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 1:2981.\n111.  Ibn \u02bfAbd al-\u1e24akam, Fut\u016b\u1e25 Mi\u1e63r, 118.\n112.  Hinds, \u201cMurder of the Caliph \u02bfUthm\u00e2n,\u201d 452, 456.\n113.  Ibid., 460.\n\n\n\n68  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  69\n\ndepicted in the chronicles, particularly al-\u1e6cabar\u012b\u2019s. The accounts of Ibn Sa\u02bfd\u2019s activities as \nhe attempted to alternately intervene with the angry Egyptians and warn his foster brother \n\u02bfUthm\u0101n of the danger he was in, shuttling between Medina and Egypt, are in some cases \nquite anecdotal.114 But the upshot is that on one of these trips, Mu\u1e25ammad b. Ab\u012b \u1e24udhayfa, \nwho had seized power in Egypt in his absence, prevented Ibn Sa\u02bfd from returning there.", "start_char_idx": 78291, "end_char_idx": 80935, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0fd1f971-d469-454d-9d9e-979493f634f3": {"__data__": {"id_": "0fd1f971-d469-454d-9d9e-979493f634f3", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6b8d7331-15da-4c31-90e4-7d9ea11f5962", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "813a5c8393081a291a0ed24c76db18d452500f0175f3e47ef6fa127bbfe5068c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b9a50a2f-2908-41ba-8e87-743d544500f7", "node_type": "1", "metadata": {}, "hash": "061ca6266d71329ef2bc662731c0f4d6f49ace2d57b6187061771609eebeaa0f", "class_name": "RelatedNodeInfo"}}, "text": "On hearing that \u02bfUthm\u0101n had been killed, Ibn Sa\u02bfd then headed to Ascalon, according to \nboth the Egyptian historian Ab\u016b \u02bfUmar al-Kind\u012b (d. 350/961) and Ibn \u02bfAbd al-\u1e24akam.115 \nFascinatingly, \u02bfAmr b. al-\u02bf\u0100\u1e63\u2019s primary estates, as noted above, were at \u02bfAjl\u0101n, which is \nprobably around present-day Khirbet Ajlan near Tell el-Hesi, 20 km southeast of Ascalon.116 \nThere were presumably some other sights to see in Ascalon, but the fact that Ab\u016b al-\u02bfIy\u0101l \nnames \u02bfAmr and Ibn Sa\u02bfd in one breath and that shortly thereafter we find Ibn Sa\u02bfd seeking \nrefuge from a world-shattering crisis within an easy day\u2019s ride of \u02bfAjl\u0101n probably indicates \nthat Ibn Sa\u02bfd had maintained close contact with \u02bfAmr.117 \u02bfAmr was thus most likely playing \nsome political role after his dismissal from the governorship of Egypt in 28/648\u201349; the \nenmity between him and Ibn Sa\u02bfd is an historiographical chimera; and it makes perfect \nsense that they would be named together by Ab\u016b al-\u02bfIy\u0101l.\n\nIt is ultimately only in the date of Ibn Sa\u02bfd\u2019s death where Wellhausen\u2019s analysis of Ab\u016b \nal-\u02bfIy\u0101l\u2019s poem must be decisively revised. He believed al-\u1e6cabar\u012b\u2019s claim that Ibn Sa\u02bfd had \nbeen at \u1e62iff\u012bn in 37/657 and lived beyond it.118 More recent scholars, particularly C. H. \nBecker and Gerald Hawting, have rejected this theory.119 Indeed, every other primary source \nhas Ibn Sa\u02bfd dying in Ascalon shortly after the assassination of \u02bfUthm\u0101n. Ibn \u02bfAbd al-\u1e24akam \ngives the year 36/656\u201357, noting that he died before \u201cthe people collectively agreed upon \nMu\u02bf\u0101wiya\u201d (ijtim\u0101\u02bf al-n\u0101s \u02bfal\u0101 Mu\u02bf\u0101wiya), meaning 40/660 or 41/661, when Sufy\u0101nid victory \nin the war cemented the family\u2019s hold on the caliphate.120 Al-Kind\u012b gives the same place \n\n114.  According to al-Kind\u012b (Kit\u0101b al-Wul\u0101h wa-l-qu\u1e0d\u0101h, 14), in Rajab 35 (January 656) he went personally to \nMedina to deal with the discontent with \u02bfUthm\u0101n, but on the way back to Egypt he was refused entry (16). He \nthen went to Ascalon and died there shortly after \u02bfUthm\u0101n\u2019s assassination on 12 Dh\u016b al-\u1e24ijja 35 (1 June 656). As \nnoted above (n. 90), al-\u1e6cabar\u012b depicts him conferring with \u02bfUthm\u0101n alongside other governors and leaders over \nhow to deal with the rebels. This meeting takes place in Medina. Al-\u1e6cabar\u012b (Ta\u02ber\u012bkh, 1:2999) also has him attempt \nand fail to enter Egypt before heading to Palestine.\n\n115.  Al-Kind\u012b, Kit\u0101b al-Wul\u0101h wa-l-qu\u1e0d\u0101h, 17; Ibn \u02bfAbd al-\u1e24akam, Fut\u016b\u1e25 Mi\u1e63r, 263.\n116.  This is according to Blakely, \u201cAjlan.\u201d Lecker, in \u201cEstates of \u02bfAmr b. al-\u02bf\u0100\u1e63,\u201d proposes al-Sab\u02bf in Bayt \n\nJibr\u012bn/Beit Guvrin, 31 km east-southeast of Ascalon. \n117.", "start_char_idx": 80937, "end_char_idx": 83499, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b9a50a2f-2908-41ba-8e87-743d544500f7": {"__data__": {"id_": "b9a50a2f-2908-41ba-8e87-743d544500f7", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0fd1f971-d469-454d-9d9e-979493f634f3", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "3a00b5061e8349c8ae46e4ea011c68e31e8f8763970ecd88b26d28b3b73ecdd5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "39fc4108-9270-46a7-830b-32ed57fb20b7", "node_type": "1", "metadata": {}, "hash": "0fc9f71e0e31cef723b82fb1eef003b303b3151beca23d11b822ea6f9066a986", "class_name": "RelatedNodeInfo"}}, "text": "117.  According to al-\u1e6cabar\u012b (Ta\u02ber\u012bkh, 1:3235), he fled to Mu\u02bf\u0101wiya in Damascus after hearing about \u02bf Uthm\u0101n\u2019s \n\ndeath.\n118.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 1:3269.\n119.  C. H. Becker, \u201c\u02bfAbd All\u0101h b. Sa\u02bfd,\u201d in Encyclopaedia of Islam, 2nd ed.: \u201cShortly before the latter\u2019s march \n\nto \u1e62iff\u012bn, he died in Askalon or Ramla (in 36 or 37/656\u20138). His supposed participation in the battle of \u1e62iff\u012bn and \nhis late death in the year 57/676\u20137 belong to the numberless myths connected with the battle of \u1e62iff\u012bn.\u201d Hawting \ncites this comment in his translation of al-\u1e6cabar\u012b and states that \u201cit is generally accepted that [Ibn Sa\u02bfd] died \nbefore \u1e62iff\u012bn and was not present there\u201d: Ab\u016b Ja\u02bffar Mu\u1e25ammad b. Jar\u012br al-\u1e6cabar\u012b, The First Civil War: From \nthe Battle of \u1e62iff\u012bn to the Death of \u02bfAl\u012b, trans. G. R. Hawting, vol. 17 of The History of al-\u1e6cabar\u012b: An Annotated \nTranslation (Albany: State University of New York Press, 1996), 15, n. 64.\n\n120.  Ibn \u02bfAbd al-\u1e24akam, Fut\u016b\u1e25 Mi\u1e63r, 263.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  69\n\nand date for Ibn Sa\u02bfd\u2019s death.121 Al-Bal\u0101dhur\u012b, in Ans\u0101b al-ashr\u0101f, states that he died shortly \nafter \u02bfUthm\u0101n\u2019s murder, and certainly before the caliphate of \u02bfAl\u012b had come to an end.122 \nMoreover, beyond a couple of references in al-\u1e6cabar\u012b, Ibn Sa\u02bfd plays no role in Egyptian or \nSyrian politics after 37/656, corroborating the earlier date of death.123\n\nTo recapitulate, Ab\u016b al-\u02bfIy\u0101l evidently lived in Egypt during the reigns of \u02bfAmr and Ibn \nSa\u02bfd, while Mu\u02bf\u0101wiya was governor of Syria. This in itself strongly supports Wellhausen\u2019s \nidentification of these individuals in Ab\u016b al-\u02bfIy\u0101l\u2019s poem. Two additional factors increase the \ncertainty that the Ibn Sa\u02bfd in the poem is \u02bfAbd All\u0101h b. Sa\u02bfd b. Ab\u012b Sar\u1e25. Both Ab\u016b al-\u02bfIy\u0101l \nand the historiographical tradition link Ibn Sa\u02bfd to controversy over the division of spoils \nand a strict fiscal policy. And Ibn Sa\u02bfd (like Ab\u016b al-\u02bfIy\u0101l himself, as we know from his elegy \nfor his cousin \u02bfAbd) was heavily involved in Mu\u02bf\u0101wiya\u2019s Mediterranean naval campaigns. \nBy using \u02bfAbd All\u0101h b. Sa\u02bfd b. Ab\u012b Sar\u1e25\u2019s latest death date of 37/658 and the chronology of \nMuslim military activity under Mu\u02bf\u0101wiya as governor of Syria, the poem can be dated to the \nperiod between 28/649 and 35/656. The only question that remains is in which battle did \nAb\u016b al-\u02bfIy\u0101l and his comrades suffer so horrifically.\n\nConclusion\n\nAb\u016b al-\u02bfIy\u0101l\u2019s epistle, then, is a complaint directed at Mu\u02bf\u0101wiya as well as \u02bfAmr b. al-\u02bf\u0100\u1e63 \nand \u02bfAbd All\u0101h b. Sa\u02bfd b. Ab\u012b Sar\u1e25, whose death date of ca.", "start_char_idx": 83495, "end_char_idx": 86005, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "39fc4108-9270-46a7-830b-32ed57fb20b7": {"__data__": {"id_": "39fc4108-9270-46a7-830b-32ed57fb20b7", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b9a50a2f-2908-41ba-8e87-743d544500f7", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "02d5219422e33ef41c256dc1780a1ed9064e68c9c74481c4fbd732ccfb8f9458", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "611e0411-8d44-4d7f-83df-0055452653ea", "node_type": "1", "metadata": {}, "hash": "85db80985c4cd11c6b6f9480a93f31cafa9e0c20e50018409c73ac0753be9ace", "class_name": "RelatedNodeInfo"}}, "text": "37/658 provides the initial \nterminus ante quem for the poem; this can be further moved two years earlier to 35/656, \nwhen Muslim military activity against Byzantium paused with the onset of the first civil \nwar. Ab\u016b al-\u02bfIy\u0101l\u2019s exchange with Badr shows that his unit was based in Egypt. Since \nAb\u016b al-\u02bfIy\u0101l also elegizes a cousin who died in the campaign against the Byzantines, the \nepistle to Mu\u02bf\u0101wiya probably, though not certainly, refers to the same engagement. It \ncannot be said with certainty that Ab\u016b al-\u02bfIy\u0101l is referring in both cases to the land army \nMu\u02bf\u0101wiya personally led that withdrew from Chalcedon following the naval defeat outside \nConstantinople as reported by pseudo-Seb\u0113os, but it would make a great deal of sense.\n\nA few caveats are in order. I have dated Ab\u016b al-\u02bfIy\u0101l\u2019s epistle to between 649 and 656 \nin conjunction with the argument that \u02bfAmr b. al-\u02bf\u0100\u1e63 was still politically active after his \ndismissal from the governorship of Egypt around 28/648\u201349. I have used 28/649, the \napparent date of the attack on Cyprus, which involved both Ibn Sa\u02bfd and Mu\u02bf\u0101wiya, as a \nstarting point. However, it is conceivable that the poem was in fact written significantly \nearlier, before 28 AH, when \u02bfAmr was still governor. There is, moreover, nothing to prevent \nits being dated as early as the invasion of Egypt itself, in which case Mu\u02bf\u0101wiya\u2019s assumption \n\n121.  Al-Kind\u012b, Kit\u0101b al-Wul\u0101h wa-l-qu\u1e0d\u0101h, 16.\n122.  A\u1e25mad b. Ya\u1e25y\u0101 b. J\u0101bir al-Bal\u0101dhur\u012b, Kit\u0101b Jumal min Ans\u0101b al-ashr\u0101f, ed. Suhayl Zakk\u0101r and Riy\u0101\u1e0d \n\nZirikl\u012b (Beirut: D\u0101r al-Fikr, 1996), 3:161.\n123.  Discussions of Egypt and Syria in the immediate aftermath of \u02bfUthm\u0101n\u2019s assassination include Charles \n\nPellat, \u201cMu\u1e25ammad ibn Ab\u012b \u1e24udhayfa,\u201d in Encyclopaedia of Islam, 2nd ed.; Giorgio Levi della Vida et al., \u201cIl \ncaliffato di \u02bfAl\u012b secondo il Kit\u0101b al-A\u0161r\u0101f di al-Bal\u0101dhur\u012b,\u201d Rivista degli studi orientali 6, no. 2 (1913): 471\u201377; \nRudolf Vesel\u00fd, \u201cDie Ansar im ersten B\u00fcrgerkriege (36\u201340 d. H.),\u201d Archiv Orient\u00e1ln\u00ed 26 (1958): 36\u201358; Marsham, \n\u201cPact between Mu\u02bf\u0101wiya and \u02bfAmr.\u201d\n\n\n\n70  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  71\n\nof the governorship of Syria in 18/639 might be a relevant terminus post quem. However, \nnone of these possibilities explains why these three individuals, in particular, are named in \nthe epistle. If, for example, the epistle was composed in direct response to Ibn Sa\u02bfd\u2019s spoils \ndistribution controversy in Ifr\u012bqiy\u0101 it is difficult to see why it would also address \u02bfAmr and \nMu\u02bf\u0101wiya. As for a possible later date, although modification in transmission is certainly \nlikely, I cannot see what would have motivated the composition of an epistle poem to these \nthree figures after the civil war. And since Ibn Sa\u02bfd died at the start of the civil war, it \ncannot be from the civil war period, either.", "start_char_idx": 86006, "end_char_idx": 88840, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "611e0411-8d44-4d7f-83df-0055452653ea": {"__data__": {"id_": "611e0411-8d44-4d7f-83df-0055452653ea", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "39fc4108-9270-46a7-830b-32ed57fb20b7", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "4d1fb0df7011fb82ca151c60c26be439e22e44134ad9fd1d2abd911d83519ef2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5d1874dc-9b7a-42cd-ba5b-12bcf8638205", "node_type": "1", "metadata": {}, "hash": "0b5dcc1184db33ec1f29b0ef812ef5cbced70d27da53c33039d48f9cc1aa2b23", "class_name": "RelatedNodeInfo"}}, "text": "Indeed, the context that best explains the motivation behind Ab\u016b al-\u02bfIy\u0101l\u2019s epistle is a \nfailed siege of Constantinople followed by the murder of \u02bfUthm\u0101n, in which some Egyptian \nforces took part. Such an act clearly required a strong motivation, and Heather Keaney has \nrecently speculated on the connection between military defeats and \u02bfUthm\u0101n\u2019s eventual \nassassination.124 The vitriol of the Egypt-based Ab\u016b al-\u02bfIy\u0101l\u2019s poem dovetails with such a \nnarrative. \n\nAccording to al-\u1e6cabar\u012b, at the battle of Phoenix Mu\u1e25ammad b. Ab\u012b \u1e24udhayfa, who was \nsoon to usurp Ibn Sa\u02bfd as governor, was already denouncing Ibn Sa\u02bfd as a reprobate who \nhad been condemned by the Prophet during the latter\u2019s lifetime. Ibn Sa\u02bfd subsequently put \nIbn Ab\u012b \u1e24udhayfa on a ship crewed entirely by non-Muslims.125 This could be read as an \nearly manifestation of dissatisfaction with the caliph \u02bfUthm\u0101n, Ibn Sa\u02bfd\u2019s foster brother. Or \nit could be read as an insertion aimed at associating an ultimately unsuccessful campaign \nwith \u02bfUthm\u0101n and Ibn Sa\u02bfd\u2019s impiety.\n\nThe Egyptian military contingent was more involved than other units were in the siege \nof \u02bfUthm\u0101n\u2019s residence and his eventual murder. As Hinds has pointed out, these men were \ndistinguished from other provincial military groups by a few factors. Many of the Egyptian \nagitators in Medina were \u201cearly-comers\u201d whose pay, local influence, and control over land \nin and near Fus\u1e6d\u0101\u1e6d were being eroded both by the increasing settlement of new Arabian \narrivals and by the centralizing reforms being undertaken by Ibn Sa\u02bfd. However, in this, \nthey in many ways resembled the K\u016bfan provincial army. The crucial difference, according \nto Hinds, was that demographic pressures in Egypt were not eased by any settlement \npossibilities opened up by Ibn Sa\u02bfd\u2019s victories in Ifr\u012bqiy\u0101, Nubia, or the Mediterranean, \nwhere apparently some of Mu\u02bf\u0101wiya\u2019s Syrians began settling Cyprus.126 We know nothing of \nAb\u016b al-\u02bfIy\u0101l after around 33\u201334/654, but according to al-Bal\u0101dhur\u012b, his tribe, Hudhayl, was \ninvolved in \u02bfUthm\u0101n\u2019s assassination.127 If the epistle was not produced in 654 or 655, the \nnext most likely possibility is that it was produced early in the civil war in order to justify \nHudhayl\u2019s role in \u02bfUthm\u0101n\u2019s murder in 35/656.\n\nA few more points ought to be mentioned in favor both of a Muslim defeat at \nConstantinople in 33\u201334/654 and of its connection to \u02bfUthm\u0101n\u2019s death. The later Umayyad \n\n124.  Keaney, \u02bfUthman Ibn \u02bfAffan, 61\u201386, esp. 82.\n125.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 1:2870\u201371. As almost all of the crews were non-Arabian (see Zuckerman, \u201cLearning \n\nfrom the Enemy,\u201d 108), these must have been non-Muslim fighters.\n126.  Hinds, \u201cMurder of the Caliph \u02bfUthm\u00e2n,\u201d 460.\n127.  Al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 11:259\u201360.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  71\n\nattempt to take Constantinople in 98\u2013100/717\u201318 under Maslama b.", "start_char_idx": 88842, "end_char_idx": 91709, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5d1874dc-9b7a-42cd-ba5b-12bcf8638205": {"__data__": {"id_": "5d1874dc-9b7a-42cd-ba5b-12bcf8638205", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "611e0411-8d44-4d7f-83df-0055452653ea", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "79caf180a052647e5f169313eba7cdebf49ca0ab9098e4040cc39d13e9d658d9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2864cca7-9109-4954-8b5e-854a08f7e6b8", "node_type": "1", "metadata": {}, "hash": "6611e72f8dd5e663fc1ca35b3f6c3dd987f6796f713638a7f2361a7cf6a2ecad", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd al-Malik was \nassociated with apocalyptic expectations, and its failure was traumatic.128 On a material \nlevel, the failed push against Constantinople in 654 proposed by O\u2019Sullivan and Howard-\nJohnston would have terminated Egyptian hopes for settlement opportunities after years \nof intense campaigning under Ibn Sa\u02bfd decisively enough to motivate the rebellion that in \nfact took place. Finally (although this is circumstantial, as we know nothing of \u02bfAmr\u2019s life \nduring this period), if \u02bfAmr was in fact involved in the 654 attempt on Constantinople and \nthis military failure precipitated the revolt leading to \u02bfUthm\u0101n\u2019s assassination, this would \nmake sense of Ibn Sa\u02bfd\u2019s journey to Ascalon near \u02bfAmr\u2019s estates at \u02bfAjl\u0101n in the aftermath of \n\u02bfUthm\u0101n\u2019s assassination. Ibn Sa\u02bfd could have intended to consolidate his position there in \nconjunction with the other leaders of the assault, as Mu\u02bf\u0101wiya and \u02bfAmr in fact went on to \ndo as civil war brewed, but instead, around the thirty-sixth Hijr\u012b year, death came for him in \nor near Ascalon.\n\nAs a historical phenomenon, the success of the Islamic conquests was not inevitable. \nAlthough we might consciously accept this and attempt to incorporate non-Arabic sources, \nthe sheer volume of Islamic Arabic material, which of course tends to view the conquests \nteleologically as divinely ordained, can have an unconscious effect on us. The many smaller \nsetbacks the Muslims experienced, which I highlighted in the introduction, are often elided \nfrom Islamic chronicles. It is possible that Ab\u016b al-\u02bfIy\u0101l\u2019s poetry refers to some such setback \nthat we simply cannot identify with our extant sources, but on the available evidence it \nvery probably refers to Mu\u02bf\u0101wiya\u2019s land army\u2019s withdrawal from Chalcedon following the \nmassive and confidence-sapping defeat at Constantinople that pseudo-Seb\u0113os describes.\n\nBibliography\n\nAbicht, Rudolf. A\u015b\u02bb\u00e2ru-l-Hu\u1e0falijj\u00eena: Die Lieder der Dichter vom Stamme Hudail. Namslau: O. \nOpitz, 1879.\n\nal-Bal\u0101dhur\u012b, A\u1e25mad b. Ya\u1e25y\u0101 b. J\u0101bir. Kit\u0101b Fut\u016b\u1e25 al-buld\u0101n = Liber expugnationis regionum \nauctore Im\u00e1mo Ahmed ibn Jahja ibn Dj\u00e1bir al-Bel\u00e1dsor\u00ed. Edited by M. J. de Goeje. Leiden: \nBrill, 1866.\n\n\u2014\u2014\u2014. Kit\u0101b Jumal min Ans\u0101b al-ashr\u0101f. Edited by Suhayl Zakk\u0101r and Riy\u0101\u1e0d Zirikl\u012b. 13 vols. \nBeirut: D\u0101r al-Fikr, 1996.\n\n128.  Antoine Borrut, Entre m\u00e9moire et pouvoir: L\u2019espace syrien sous les derniers Omeyyades et les premiers \nAbbassides (v. 72\u2013193/692\u2013809) (Leiden: Brill, 2011), 231\u201359. A perhaps unrelated but intriguing apocalyptic \n\u1e25ad\u012bth attributed to \u02bfAmr b. al-\u02bf\u0100\u1e63\u2019s son \u02bfAbd All\u0101h in Nu\u02bfaym b. \u1e24amm\u0101d\u2019s (d. 227/841\u201342) Kit\u0101b al-Fitan \nstates, \u201cYou will invade Constantinople three times. In the first you will face affliction and hardship.\u201d Quoted \nin Suliman Bashear, \u201cApocalyptic and Other Materials on Early Muslim-Byzantine Wars: A Review of Arabic \nSources,\u201d Journal of the Royal Asiatic Society, 3rd ser., 1, no. 1 (1991): 173\u2013207, at 177. My thanks to Mehdy \nShaddel for pointing this source out to me.", "start_char_idx": 91710, "end_char_idx": 94710, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2864cca7-9109-4954-8b5e-854a08f7e6b8": {"__data__": {"id_": "2864cca7-9109-4954-8b5e-854a08f7e6b8", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5d1874dc-9b7a-42cd-ba5b-12bcf8638205", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "35df3fa2f1f0c482062bc4268cedbfa513ea903041a8d030c6bc65648c4aef24", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "720f26b3-10a7-4fc6-9137-9814680212dc", "node_type": "1", "metadata": {}, "hash": "d3cd21bcfd482555c98a7b1e89d589affd39f9c20da21e904b3eeeff1f10b2f8", "class_name": "RelatedNodeInfo"}}, "text": "My thanks to Mehdy \nShaddel for pointing this source out to me.\n\n\n\n72  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  73\n\nBashear, Suliman. \u201cApocalyptic and Other Materials on Early Muslim-Byzantine Wars: A \nReview of Arabic Sources.\u201d Journal of the Royal Asiatic Society, 3rd ser., 1, no. 1 (1991): \n173\u2013207.\n\nBeeston, A. F. L., M. A. Ghul, W. W. M\u00fcller, and J. Ryckmans. Sabaic Dictionary/Dictionaire \nSab\u00e9en. Louvain-la-Neuve: Peeters; Beirut: Librairie du Liban, 1982.\n\nBlach\u00e8re, R\u00e9gis. Histoire de la litt\u00e9rature arabe des origines \u00e0 la fin du XVe si\u00e8cle de J.-C. 3 \nvols. Paris: A. Maisonneuve, 1952.\n\nBlakely, Jeffrey A. \u201cAjlan: Locating the Estate of Amr b. al-As.\u201d Near Eastern Archaeology 73, \nno. 4 (2010): 210\u201322.\n\nBloch, Alfred. \u201cQa\u1e63\u012bda.\u201d Asiatische Studien 2 (1948): 106\u201332.\n\nBorrut, Antoine. Entre m\u00e9moire et pouvoir: L\u2019espace syrien sous les derniers Omeyyades et \nles premiers Abbassides (v. 72\u2013193/692\u2013809). Leiden: Brill, 2011.\n\nBruning, Jelle. \u201cDevelopments in Egypt\u2019s Early Islamic Postal System (with an Edition of \nP.Khalili II 5).\u201d Bulletin of the School of Oriental and African Studies 81, no. 1 (2018): \n25\u201340.\n\nButler, Alfred J. The Arab Conquest of Egypt and the Last Thirty Years of the Roman Dominion. \nOxford: Clarendon Press, 1902.\n\nCaetani, Leone. Annali dell\u2019Isl\u0101m. Vol. 2. Paris: Librairie Paul Geuthner, 1912.\n\nCaskel, Werner. \u011eamharat an-nasab: Das genealogische Werk des His\u0306\u0101m ibn Mu\u1e25ammad \nal-Kalb\u012b. Leiden: Brill, 1966.\n\nConrad, Lawrence I. \u201cThe Conquest of Arw\u0101d: A Source-Critical Study in the Historiography \nof the Early Medieval Near East.\u201d In The Byzantine and Early Islamic Near East: Papers \nof the First Workshop on Late Antiquity and Early Islam, edited by Averil Cameron, \nLawrence I. Conrad, and G. R. D. King, 317\u2013401. Princeton, NJ: Darwin Press, 1992.\n\nCosentino, Salvatore. \u201cConstans II and the Byzantine Navy.\u201d Byzantinische Zeitschrift 100, \nno. 2 (2007): 577\u2013603.\n\nCrone, Patricia. \u201cHow Did the Quranic Pagans Make a Living?\u201d Bulletin of the School of \nOriental and African Studies 68, no. 3 (2005): 387\u201399.\n\n\u2014\u2014\u2014. \u201cThe Religion of the Qur\u2019\u0101nic Pagans: God and the Lesser Deities.\u201d Arabica 57, no. 2 \n(2010): 151\u2013200.\n\nEvetts, B., ed. and trans. History of the Patriarchs of the Coptic Church of Alexandria II Peter \nI to Benjamin (661). Paris: Firmin-Didot, 1904.\n\nFisher, Greg, ed. Arabs and Empires before Islam. Oxford: Oxford University Press, 2015.", "start_char_idx": 94647, "end_char_idx": 97084, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "720f26b3-10a7-4fc6-9137-9814680212dc": {"__data__": {"id_": "720f26b3-10a7-4fc6-9137-9814680212dc", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2864cca7-9109-4954-8b5e-854a08f7e6b8", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "9d695e3ac03c99ed55064996ffb014aaa90da5b1394174d2cf7ef4c0969fafc9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "53779e2c-a424-4bdc-9840-d17e878123c3", "node_type": "1", "metadata": {}, "hash": "bbbf3aae0bee2f9ca9b5ca7a401c1b3a9131dbc6c4bfd6f3d25aa390060a7237", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  73\n\nFoss, Clive. \u201cEgypt under Mu\u02bf\u0101wiya Part I: Flavius Papas and Upper Egypt.\u201d Bulletin of the \nSchool of Oriental and African Studies 72, no. 1 (2009): 1\u201324.\n\n\u2014\u2014\u2014. \u201cEgypt under Mu\u02bf\u0101wiya Part II: Middle Egypt, Fus\u1e6d\u0101\u1e6d and Alexandria.\u201d Bulletin of the \nSchool of Oriental and African Studies 72, no. 2 (2009): 259\u201378.\n\nGreenwood, Tim. \u201cSasanian Echoes and Apocalyptic Expectations: A Re-evaluation of the \nArmenian History Attributed to Sebeos.\u201d Le Mus\u00e9on 115, no. 3\u20134 (2002): 323\u201397.\n\n\u2014\u2014\u2014. The Universal History of Step\u02bbanos Tar\u014dnec\u02bbi: Introduction, Translation, and \nCommentary. Oxford: Oxford University Press, 2017.\n\nHell, Joseph. \u201cDer Islam und die Hu\u1e0failitendichtungen.\u201d In Festschrift Georg Jacob zum \nsiebzigsten Geburtstag, edited by Theodor Menzel, 80\u201393. Leipzig: O. Harrassowitz, 1932.\n\nHinds, Martin. \u201cThe Murder of the Caliph \u02bfUthm\u00e2n.\u201d International Journal of Middle East \nStudies 3, no. 4 (1972): 450\u201369.\n\nHoward-Johnston, J. D. Witnesses to a World Crisis: Historians and Histories of the Middle \nEast in the Seventh Century. Oxford: Oxford University Press, 2011.\n\nHoyland, Robert G. In God\u2019s Path: The Arab Conquests and the Creation of an Islamic Empire. \nOxford: Oxford University Press, 2015.\n\n\u2014\u2014\u2014. Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish, and \nZoroastrian Writings on Early Islam. Princeton, NJ: Darwin Press, 1997.\n\nHumphreys, Richard Stephen. Mu\u02bfawiya Ibn Abi Sufyan: From Arabia to Empire. Oxford: \nOneworld, 2006.\n\nIbn \u02bfAbd al-\u1e24akam, Ab\u016b al-Q\u0101sim \u02bfAbd al-Ra\u1e25m\u0101n. The History of the Conquest of Egypt, \nNorth Africa and Spain Known as the Fut\u016b\u1e25 Mi\u1e63r. Edited by Charles Cutler Torrey. New \nHaven, CT: Yale University Press, 1922.\n\nal-I\u1e63fah\u0101n\u012b, Ab\u016b al-Faraj. Kit\u0101b al-Agh\u0101n\u012b. Edited by I\u1e25s\u0101n \u02bfAbb\u0101s. 3rd ed. 25 vols. Beirut: D\u0101r \n\u1e62\u0101dir, 2008.\n\nJankowiak, Marek. \u201cThe First Arab Siege of Constantinople.\u201d In Constructing the Seventh \nCentury, edited by Constantin Zuckerman, 237\u2013320. Paris: Association des amis du \nCentre d\u2019histoire et civilisation de Byzance, 2013.\n\nKaegi, Walter Emil. Byzantium and the Early Islamic Conquests. 1st paperback ed. Cambridge: \nCambridge University Press, 1995.\n\nKeaney, Heather. \u02bfUthman Ibn \u02bfAffan: Legend or Liability? London: Oneworld, 2021.\n\nKennedy, Hugh. The Prophet and the Age of the Caliphates: The Islamic Near East from the \nSixth to the Eleventh Century. 3rd ed. New York: Routledge, Taylor, and Francis, 2016.", "start_char_idx": 97088, "end_char_idx": 99548, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "53779e2c-a424-4bdc-9840-d17e878123c3": {"__data__": {"id_": "53779e2c-a424-4bdc-9840-d17e878123c3", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "720f26b3-10a7-4fc6-9137-9814680212dc", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "858fd8a19a779bf5bff90f3d7a47b7d4844bb3384b3d2c4a87db33a078274fdf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6e86e67a-3049-458e-9e6a-55a33a09a139", "node_type": "1", "metadata": {}, "hash": "c0bc7b18057464749b2058ac6f3ec0f2ca51e4a8a52da235d655a5e3cb1205a6", "class_name": "RelatedNodeInfo"}}, "text": "74  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  75\n\nKeshk, Khaled. \u201cWhen Did Mu\u02bf\u0101wiya Become Caliph?\u201d Journal of Near Eastern Studies 69, no. \n1 (2010): 31\u201342.\n\nKhal\u012bfa b. Khayy\u0101\u1e6d. Ta\u02ber\u012bkh. Edited by Akram \u1e0ciy\u0101\u02be al-\u02bfUmar\u012b. 2 vols. Najaf: Ma\u1e6dba\u02bfat al-\u0100d\u0101b, \n1967.\n\nal-Kind\u012b, Ab\u016b \u02bfUmar Mu\u1e25ammad b. Y\u016bsuf. The Governors and Judges of Egypt or Kit\u00e2b \nel-\u2019umar\u00e2\u2019 (el-wul\u00e2h) wa Kit\u00e2b el-Qud\u00e2h of el-Kind\u00ee. Edited by Rhuvon Guest. Leiden: \nBrill; London: Luzac, 1912.\n\nLecker, Michael. \u201cThe Estates of \u02bfAmr b. al-\u02bf\u0100\u1e63 in Palestine: Notes on a New Negev Arabic \nInscription.\u201d Bulletin of the School of Oriental and African Studies 52, no. 1 (1989): \n24\u201337.\n\nLegendre, Marie. \u201cCaliphal Estates and State Policy over Landholding: Theory and Practice \nbetween Literary and Documentary Evidence from Early Islamic Egypt.\u201d In Authority \nand Control in the Countryside: From Antiquity to Islam in the Mediterranean and \nNear East (6th\u201310th Century), edited by Alain Delattre, Petra M. Sijpesteijn, and Marie \nLegendre, 392\u2013419. Leiden: Brill, 2019.\n\nLevi della Vida, Giorgio, et al. \u201cIl califfato di \u02bfAl\u012b secondo il Kit\u0101b al-A\u0161r\u0101f di al-Bal\u0101dhur\u012b.\u201d \nRivista degli studi orientali 6, no. 2 (1913): 427\u2013507.\n\nLindstedt, Ilkka. \u201cAl-Mad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla and the Death of Ibr\u0101h\u012bm al-Im\u0101m.\u201d In Case \nStudies in Transmission, edited by Jaakko H\u00e4meen-Anttila, Raija Mattila, and Robert \nRollinger, 103\u201330. M\u00fcnster: Ugarit-Verlag, 2014.\n\nMacCoull, L. S. B. \u201cBM 1079, CPR IX 44, and the Chrysargyron.\u201d Zeitschrift f\u00fcr Papyrologie und \nEpigraphik 100 (1994): 139\u201343.\n\nMarsham, Andrew. \u201cThe Architecture of Allegiance in Early Islamic Late Antiquity: The \nAccession of Mu\u02bf\u0101wiya in Jerusalem, ca. 661 CE.\u201d In Court Ceremonies and Rituals \nof Power in Byzantium and the Medieval Mediterranean: Comparative Perspectives, \nedited by Alexander Beihammer, Stavroula Constantinou, and Maria G. Parani, 87\u2013112. \nLeiden: Brill, 2013.\n\n\u2014\u2014\u2014. \u201cThe Pact (Am\u0101na) between Mu\u02bf\u0101wiya Ibn Ab\u012b Sufy\u0101n and \u02bfAmr Ibn al-\u02bf\u0100\u1e63 (656 or 658): \n\u2018Documents\u2019 and the Islamic Historical Tradition.\u201d Journal of Semitic Studies 58, no. 1 \n(2012): 69\u201396.\n\nMayerson, Philip. \u201cA Confusion of Indias: Asian India and African India in the Byzantine \nSources.\u201d Journal of the American Oriental Society 113, no. 2 (1993): 169\u201374.\n\nO\u2019Sullivan, Shaun. \u201cSebeos\u2019 Account of an Arab Attack on Constantinople in 654.\u201d Byzantine \nand Modern Greek Studies 28, no. 1 (2004): 67\u201388.\n\nPseudo-Seb\u0113os. The Armenian History Attributed to Sebeos. Translated by Robert W. Thomson. \n2 vols. Liverpool: Liverpool University Press, 1999.", "start_char_idx": 99552, "end_char_idx": 102134, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6e86e67a-3049-458e-9e6a-55a33a09a139": {"__data__": {"id_": "6e86e67a-3049-458e-9e6a-55a33a09a139", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "53779e2c-a424-4bdc-9840-d17e878123c3", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "0c40b28110567c41985ac1c2031adca84b624520bacd1252db1ba97f53ee4054", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b59ffd96-6cb0-4ad0-923d-537c252f5a70", "node_type": "1", "metadata": {}, "hash": "a8329d477d7fb9eab6625dfe3493ce561de1cf87ce96013fd629b2a5fddf447d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  75\n\nal-Qu\u1e0d\u0101\u02bf\u012b, Ab\u016b \u02bfAbd All\u0101h Mu\u1e25ammad b. Sal\u0101ma al-Q\u0101\u1e0d\u012b. Kit\u0101b al-Inb\u0101\u02be bi-anb\u0101\u02be al-anbiy\u0101\u02be \nwa-taw\u0101r\u012bkh al-khulaf\u0101\u02be al-ma\u02bfr\u016bf bi-Ta\u02ber\u012bkh al-Qu\u1e0d\u0101\u02bf\u012b. Edited by \u02bfUmar \u02bfAbd al-Sal\u0101m \nTadmur\u012b. Beirut: al-Maktaba al-\u02bfA\u1e63riyya, 1998.\n\nal-Qu\u1e0d\u0101\u02bf\u012b, Ab\u016b \u02bfAbd All\u0101h Mu\u1e25ammad b. Sal\u0101ma al-Q\u0101\u1e0d\u012b. Kit\u0101b \u02bfUy\u016bn al-ma\u02bf\u0101rif wa-fun\u016bn \nakhb\u0101r al-khal\u0101\u02beif. Edited by Jam\u012bl \u02bf Abd All\u0101h Mu\u1e25ammad al-Mi\u1e63r\u012b. Mecca: Umm al-Qura \nUniversity, 1995.\n\nSijpesteijn, Petra M. \u201cAmr.\u201d In The Encyclopedia of Ancient History, edited by Roger S. \nBagnall, Kai Brodersen, Craige B. Champion, Andrew Erskine, and Sabine R. Huebner, \n383\u201384. Hoboken, NJ: John Wiley, 2012.\n\n\u2014\u2014\u2014. \u201cThe Arab Conquest of Egypt and the Beginning of Muslim Rule.\u201d In Egypt in the \nByzantine World, 300\u2013700, edited by Roger S. Bagnall, 437\u201359. Cambridge: Cambridge \nUniversity Press, 2007.\n\n\u2014\u2014\u2014. Shaping a Muslim State: The World of a Mid-Eighth-Century Egyptian Official. Oxford: \nOxford University Press, 2013.\n\nSilverstein, Adam J. \u201cA Neglected Chapter in the History of Caliphal State-Building.\u201d Jerusalem \nStudies in Arabic and Islam 30 (2005): 293\u2013317.\n\n\u2014\u2014\u2014. \u201cA New Source on the Early History of the Bar\u012bd.\u201d Al-Abhath 50\u201351 (2002\u20133): 121\u201334.\n\n\u2014\u2014\u2014. Postal Systems in the Pre-modern Islamic World. Cambridge: Cambridge University \nPress, 2007.\n\nSinai, Nicolai. Rain-Giver, Bone-Breaker, Score-Settler: All\u0101h in Pre-Quranic Poetry. New \nHaven, CT: American Oriental Society, 2019.\n\n\u2014\u2014\u2014. \u201cReligious Poetry from the Quranic Milieu: Umayya b. Ab\u012b l-\u1e62alt on the Fate of the \nTham\u016bd.\u201d Bulletin of the School of Oriental and African Studies 74, no. 3 (2011): 397\u2013416.\n\nal-Sukkar\u012b, Ab\u016b Sa\u02bf\u012bd al-\u1e24asan b. al-\u1e24usayn. Shar\u1e25 Ash\u02bf\u0101r al-Hudhaliyy\u012bn. Edited by \u02bfAbd \nal-Satt\u0101r A\u1e25mad Farr\u0101j. 3 vols. Cairo: Maktabat D\u0101r al-\u02bfUr\u016bba, 1963.\n\nal-\u1e6cabar\u012b, Ab\u016b Ja\u02bffar Mu\u1e25ammad b. Jar\u012br. The First Civil War: From the Battle of \u1e62iff\u012bn to \nthe Death of \u02bfAl\u012b. Translated by G. R. Hawting. Vol. 17 of The History of al-\u1e6cabar\u012b: An \nAnnotated Translation. Albany: State University of New York Press, 1996.\n\n\u2014\u2014\u2014. Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk = Annales quos scripsit Abu Djafar Mohammed ibn Djarir \nat-Tabari.", "start_char_idx": 102138, "end_char_idx": 104304, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b59ffd96-6cb0-4ad0-923d-537c252f5a70": {"__data__": {"id_": "b59ffd96-6cb0-4ad0-923d-537c252f5a70", "embedding": null, "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8608", "node_type": "4", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "8bdaa3cba66b4f8d5ef5c864ce45e06b6c5c20f9a7a8ae808b293da6169e389e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6e86e67a-3049-458e-9e6a-55a33a09a139", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "7132348a50efb4cb45fbeb64cf5ca25ff5f106562add02a7b48ebcb64661f400", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "634011aa-3fc6-471a-91ee-92bbc0a054ef", "node_type": "1", "metadata": {}, "hash": "1e49c72ed15984b9ebb46ecaa4e8a2001024ae5d061a9abbb2ab595e0d77f43a", "class_name": "RelatedNodeInfo"}}, "text": "Edited by M. J. de Goeje. Leiden: Brill, 1879.\n\nTheophanes. The Chronicle of Theophanes Confessor: Byzantine and Near Eastern History, \nA.D. 284\u2013813. Translated by Cyril A. Mango, Roger Scott, and Geoffrey Greatrex. Oxford: \nClarendon Press, 1997.\n\n\n\n76  \u2022  NathaNiel a. Miller\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nDear Mu\u02bf\u0101wiya  \u2022  76\n\nTrombley, Frank R. \u201cFiscal Documents from the Muslim Conquest of Egypt: Military Supplies \nand Administrative Dislocation, ca 639\u2013644.\u201d Revue des \u00e9tudes byzantines 71, no. 1 \n(2013): 5\u201338.\n\nVesel\u00fd, Rudolf. \u201cDie Ansar im ersten B\u00fcrgerkriege (36\u201340 d. H.).\u201d Archiv Orient\u00e1ln\u00ed 26 (1958): \n36\u201358.\n\nWagner, Ewald. Grundz\u00fcge der klassischen arabischen Dichtung: Die altarabische Dichtung. \nVol. 1. Darmstadt: Wissenschaftliche Buchgesellschaft, 1987.\n\nWellhausen, Julius. \u201cCarmina Hudsailitarum ed. Kosegarten Nr. 56 und 75.\u201d Zeitschrift f\u00fcr \nAssyriologie und verwandte Gebiete 26 (1912): 287\u201394.\n\n\u2014\u2014\u2014. Skizzen und Vorarbeiten. Vol. 1, Lieder der Hudhailiten, Arabisch und Deutsch. Berlin: \nG. Reimer, 1884.\n\nZuckerman, Constantin. \u201cLearning from the Enemy and More: Studies in \u2018Dark Centuries\u2019 \nByzantium.\u201d Millennium 2 (2005): 79\u2013135.\n\nZychowicz-Coghill, Edward. The First Arabic Annals: Fragments of Umayyad History. Berlin: \nde Gruyter, 2021.", "start_char_idx": 104305, "end_char_idx": 105575, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "634011aa-3fc6-471a-91ee-92bbc0a054ef": {"__data__": {"id_": "634011aa-3fc6-471a-91ee-92bbc0a054ef", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b59ffd96-6cb0-4ad0-923d-537c252f5a70", "node_type": "1", "metadata": {"identifier": "alusur-8608", "author": "Miller, Nathaniel A.", "title": "Dear Mu\u02bf\u0101wiya: An \u201cEpistolary\u201d Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28\u201335/649\u201356 CE", "date": "2023-03-13", "file": "alusur-8608.pdf"}, "hash": "adb84ea2ea1893e34e2cf5de69c6f189b6d6311c3f23f9a9354e458b0c93c673", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3cb4b51b-fa09-47f1-9e12-e21e60cbe6fb", "node_type": "1", "metadata": {}, "hash": "f7d49be1b0f7298d000fee0a21c9fd5c405025de7ac0fa99d1ceb6964aa9dcc5", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 320-383\n\nTranslating Race  \nin the Islamic Studies Classroom*\n\nRachel Schine\nUniversity of Maryland\n\n(rschine@umd.edu)\n\nAbstract\nThis article offers a set of race-conscious approaches to teaching premodern Arabic texts in translation, tailored \nto courses in Islamic studies and related subject areas. Throughout, I address the productive tension generated \nby the fact that many contemporary translations do not consistently signpost moments of racial thinking as such \ndespite the increase in scholarship on medieval race and racism as well as in the call, on the part of students, to \ngrapple with racialization in our course materials. On the one hand, I argue that such translations can perpetuate \nwhat Kimberl\u00e9 Crenshaw dubs \u201cperspectivelessness\u201d by discursively disengaging from race in various ways, but \non the other, I contend that this opens opportunities for critical reading of translation practices as well as of \nthe historical source texts themselves. I offer guided readings of nine Arabic texts in translation from two major \npress series\u2014Penguin Classics and the Library of Arabic Literature\u2014that lend themselves to classroom use, in \nwhich I demonstrate how to foster reading with race in mind. In doing so, I offer an extended meditation on \nracialization as a comparative and historicizable hermeneutic for understanding premodern Islamic histories \nand literatures. \n\nIntroduction\n\nTo write the history of racism thus necessarily involves a study of the work done by \ncomparative thinking. Might such a history also allow us to turn comparison on its \nEurocentric head and reveal the global connections that have shaped racial histories \nin different parts of the world? Or would it be like trying to use the master\u2019s tools to \ndismantle the master\u2019s house or to curse in the colonizer\u2019s tongue?\u2014Ania Loomba1\n\n* I am grateful for the thoughtful comments provided by Alison Vacca, Zayde Antrim, and the anonymous \nreviewers, to whose feedback I hope to have done justice. Drafts of this essay were read and commented \non by Samantha Pellegrino and Shamma Boyarin, and I benefitted from conversations with and readings \n\n\u00a9 2022 Rachel Schine. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:rschine%40umd.edu?subject=\n\n\n321  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIn the push and pull of meaning, translation can certainly dominate, domesticate, or \ndisplace; but when done with a certain measure of transparency, facing difference can \nalso create the possibility of seeing in intimate terms the aspirations, values, and basic \nhumanity of others. \u2014Travis Zadeh2\n\nWhile still in graduate school in the fall of 2018, I had the opportunity to teach the first \nleg of the University of Chicago\u2019s survey of Islamic Thought and Literature, one of two \nyear-long sequences that forked off of the pathbreaking \u201ccivilizational\u201d studies courses \ncurated by Marshall Hodgson and recently historicized by Kevin van Bladel.3 For the unit on \nthe rise of Arabic prose, I assigned Tarif Khalidi\u2019s translation of al-J\u0101\u1e25i\u1e93\u2019s epistolary satire, \nFakhr al-s\u016bd\u0101n \u02bfal\u0101 al-b\u012b\u1e0d\u0101n (\u201cThe Boasts of the Blacks Over the Whites\u201d). Throughout, \nal-J\u0101\u1e25i\u1e93 anthologizes poetry and anecdotes by and about authors raced, in his milieu, as \nBlack (aswad, zanj\u012b) connecting them with a tissue of remarks from an imagined group \nof Black interlocutors.4 In class, I briefly introduced the terms s\u016bd\u0101n and zanj, the trans-\nSaharan slave trade in the early Abbasid period, and the interrelated histories of Africa \nand Arabia that linked al-J\u0101\u1e25i\u1e93\u2019s experiences, moving between Basra and Baghdad, with the \npersonas he conjures into his text. Then we launched into discussion.", "start_char_idx": 47, "end_char_idx": 4051, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3cb4b51b-fa09-47f1-9e12-e21e60cbe6fb": {"__data__": {"id_": "3cb4b51b-fa09-47f1-9e12-e21e60cbe6fb", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "634011aa-3fc6-471a-91ee-92bbc0a054ef", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "e68dd9ff387c6857a2a58df200c3c7be3f90a987ccc97cbcbe1fabfff4d62401", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5b5e6243-03a5-4fe9-b19e-9a436faaae2c", "node_type": "1", "metadata": {}, "hash": "46697c06b0cec344927e3eb1ddcb08403be41721d68c1cd9ed3a44ed0fb89775", "class_name": "RelatedNodeInfo"}}, "text": "Then we launched into discussion. Almost immediately, \nstudents raised the fact that a number of the stereotypes in the text\u2014that Black people \nare preternaturally musical, sexual, strong\u2014were familiar in uncomfortable ways. Most, \nhowever, did not describe these stereotypes as \u201cracist,\u201d and did not identify al-J\u0101\u1e25i\u1e93\u2019s \n\u201cBlacks\u201d or \u201cwhites\u201d as racial formations. Like the translation itself, in which the word \n\u201cracism\u201d does not occur, and \u201crace,\u201d incongruously, but once,5 we danced around the meat \nof our comparison between al-J\u0101\u1e25i\u1e93\u2019s episteme and our own. \n\nA mea culpa is warranted here as well: it was my job to make space for a discussion that \ncould try to \u201cturn comparison on its Eurocentric head\u201d by naming evidence of others\u2019 racial \nhistories as such, as Ania Loomba suggests in the above quote. I could have begun with \nthe fact that blackness and whiteness are always already essentializing markers, though to \n\nrecommended by Kristina Richardson, Tom Abi Samra, Justin Stearns, and S. J. Pearce. I am thankful to \nLucie Taylor at the Library of Arabic Literature for encouraging this article\u2019s growth from a seed attempt at \nanswering its central questions in a Library of Arabic Literature blog post, and for supplying desk copies of \nseveral of the analyzed texts, and to James Montgomery and Shawkat Toorawa for soliciting that initial essay. \nThanks also to Melanie Magidow for furnishing me with a copy of The Tale of Princess Fatima. The remainder \nof the research expenditures for this paper were made possible through an NYU Abu Dhabi Humanities \nResearch Fellowship.\n\n1.  Ania Loomba, \u201cRace and the Possibilities of Comparative Critique,\u201d New Literary History 40, no. 3 (2009): \n501\u201322, at 501\u20132.\n\n2.  Travis Zadeh, \u201cOn Reading the Library of Arabic Literature,\u201d Journal of Arabic Literature 47, no. 3 (2016): \n307\u201335, at 311.\n\n3.  Kevin van Bladel, \u201cA Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth Century \nto Its Institutional Entrenchment,\u201d al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 150\u201373, at 163\u201366. \n\n4.  Al-J\u0101\u1e25i\u1e93, \u201cThe Boasts of the Blacks Over the Whites,\u201d trans. Tarif Khalidi, Islamic Quarterly 25, no. 1 (1981): \n3\u201351. \n\n5.  Khalidi translates ajn\u0101s as \u201craces\u201d in a discussion of the Umayyad poet al-Farazdaq having sex with all \nvarieties of women. Al-J\u0101\u1e25i\u1e93, \u201cThe Boasts of the Blacks,\u201d 21.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  322\n\nwhom they are applied and within which paradigms of social control has fluctuated across \ntime and space. We may have thence wended our way through the biopolitics of al-J\u0101\u1e25i\u1e93\u2019s \nsexualization of Black women, his implicit juxtaposition of the \u201ccurse of Ham\u201d (in All\u0101h \nlam yakhluqn\u0101 s\u016bd\u0101n tashw\u012bhan6) with climatology (and perhaps the thorniness this raises \naround yet another tangle of ostensible anachronisms in the form of religion7 and science8), \nand the question of who actually speaks for and from a position of Black self-identification\u2014\nif anyone\u2014in his text. Like many theorists of the topic, we may not have all agreed on \nwhether to call what we were seeing \u201crace\u201d (though I would personally do so). Nevertheless, \nwe would have grappled with our struggle to talk about this text without recourse to the \nidea of race and the body of theory and language its critical analysis has generated, even in \nthe word\u2019s lexical, historical absence in the text at hand.9 \n\nOf course, we read with race in mind all the time where the word itself is absent.", "start_char_idx": 4018, "end_char_idx": 7515, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5b5e6243-03a5-4fe9-b19e-9a436faaae2c": {"__data__": {"id_": "5b5e6243-03a5-4fe9-b19e-9a436faaae2c", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3cb4b51b-fa09-47f1-9e12-e21e60cbe6fb", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "77217427ae2bc2c645e1bf1effd6277d139fbc8e19f7bc65e0938a8936acf21a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "90a08e02-2f6d-4060-82da-ec243a094b74", "node_type": "1", "metadata": {}, "hash": "83953ff5b3ae3023a3d0abe1a91add957afc90c4d8e16e23caa3fb320e455382", "class_name": "RelatedNodeInfo"}}, "text": "One \nexample (plucked from my bookshelf) is Celeste Ng\u2019s 2014 novel, Everything I Never Told \nYou, centered on a Chinese-American family in the late 1970s, in which the word \u201crace,\u201d \nin the sense of the social construction of human kinds, never occurs.10 The constellation of \nreviews and blurbs that comprise the book\u2019s frontmatter nonetheless repeatedly mentions \nthe prominence of the novel\u2019s racial themes. Why is al-J\u0101\u1e25i\u1e93 different? Partly, it is the \nanxieties of temporal and cultural remove\u2014can our vocabularies describe this world so far \n\n6.  Al-J\u0101\u1e25i\u1e93, Ras\u0101\u02beil al-J\u0101\u1e25i\u1e93, ed. \u02bfAbd al-Sal\u0101m H\u0101r\u016bn (Cairo: Maktabat al-Kh\u0101nj\u012b, 1979), 1:219.\n7.  Against the trend in religious studies towards periodizing \u201creligion\u201d as a modern, European invention, \n\nreified through Protestant\u2014and subsequently, secular\u2014ideas of a personal religious life separate from \nepistemologies of the social, Rushain Abbasi has recently written a profound rebuttal. He argues for the \ntranslatability of d\u012bn as religion as well as for the pioneering of its reification as a discrete sphere of life and \naction in premodern Islamic thought. See Rushain Abbasi, \u201cIslam and the Invention of Religion: A Study of \nMedieval Muslim Discourses on D\u012bn,\u201d Studia Islamica 116, no. 1 (2021): 1\u2013106.\n\n8.  On the \u201chistorical contingency\u201d attending use of the term \u201cscience\u201d to describe pre- and early-modern \nintellectual activity in Islamic societies, see Justin K. Stearns, Revealed Sciences: Natural Sciences in Islam in \nSeventeenth-Century Morocco (Cambridge: Cambridge University Press, 2021), 5\u20137.\n\n9.  Authors have developed a variety of jargon to balance the fact that earlier texts are rendered newly \nintelligible through critical race theories and methods with their concerns about speaking of race and racial \ndiscrimination avant la lettre. Perhaps the most well-known is Benjamin Isaac\u2019s phrasing, \u201cproto-racism.\u201d Cord \nWhitaker likewise would have us differentiate between premodern \u201crace-thinking\u201d and modern \u201cracism.\u201d In \nprior work, I have borrowed the term \u201cracialism\u201d to invoke ethnocentrist and race-naturalist thinking about \nfellow humans while avoiding the term \u201cracism,\u201d which via modern sciences has entailed systemic denials \nof belonging within or identicality across the human species, but I no longer find this nominal separation \nuseful. Instead, alongside other recent scholarship, I contend against marking a difference between modern \nand premodern race-concepts and racism at the level of vocabulary, preferring the flexibility and nuance of \nholding the two apart or drawing them together through analysis. See Benjamin Isaac, The Invention of Racism \nin Classical Antiquity (Princeton, NJ: Princeton University Press, 2004); Cord Whitaker, Black Metaphors: How \nModern Racism Emerged from Medieval Race Thinking (Philadelphia: University of Pennsylvania Press, 2019); \nRachel Schine, \u201cConceiving the Pre-Modern Black-Arab Hero: On the Gendered Production of Racial Difference \nin S\u012brat al-am\u012brah dh\u0101t al-himmah,\u201d Journal of Arabic Literature 48, no. 3 (2017): 298\u2013326.\n\n10.  Celeste Ng, Everything I Never Told You (New York: Penguin Books, 2015). The adjectival form  \u201cracial\u201d  \noccurs twice in the novel, and in both instances amidst other linguistic cues, like \u201cmongrel,\u201d \u201cmixed,\u201d  \n\u201cmismatched,\u201d  that show race's tenacity in vocabularies that far exceed the word itself and further race's \nconceptual work.", "start_char_idx": 7516, "end_char_idx": 10932, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "90a08e02-2f6d-4060-82da-ec243a094b74": {"__data__": {"id_": "90a08e02-2f6d-4060-82da-ec243a094b74", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5b5e6243-03a5-4fe9-b19e-9a436faaae2c", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "c0de4167768c52ba36df043882c7a5821407288b8bc3e43af68994dd125c5d7b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8bc61d6b-d851-4242-89c4-1d1bc0e5a8ba", "node_type": "1", "metadata": {}, "hash": "713ccf506c266ca84fb0bee15357f5bdcc5485dca6db5d90d51afd2395ce6fcb", "class_name": "RelatedNodeInfo"}}, "text": "323  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\naway, or only inscribe anachronism? Partly, it is students\u2019 and faculty\u2019s own comfort or lack \nthereof in initiating conversations about race. And I propose it is also a byproduct of the \ntrust we all place in the translator to be the one who, in effect, reviews and explicates the \nsource text\u2014who signposts another language\u2019s lexica of racialization, or does not. \n\nTwo of these elements, namely, how our various personal experiences with race affect \nour approaches to source material and how trends and training in American race talk \nshape our classroom conversations around that material, are both taken up by critical race \ntheorist and law professor Kimberl\u00e9 Crenshaw in her brief 1988 essay, \u201cToward a Race-\nConscious Pedagogy in Legal Education.\u201d There, Crenshaw critiques the dominant myth of \n\u201cperspectivelessness\u201d in the legal classroom, in which instructors treat their sources and \nteachings of them as objective rather than normative and universal rather than by-and-for \npeople in majoritized gendered, raced, and classed positions. This, Crenshaw states, exerts \na chilling effect not only on minoritized students voicing opposing views, but also on the \nmajoritized students\u2019 abilities to recognize the sociohistorical contingencies underpinning \nwhat now appear to be the discursive rules of the field.11 In other words, Crenshaw asserts \nthat race-conscious pedagogy looks in multiple directions, considering the text of one\u2019s \nsources, the pre-text of one\u2019s own subjectivity, and the context of who is in the room, in \norder to foster more significant readings. To this, I add that in the undergraduate Islamic \nstudies classroom and adjacent spaces we must also consider the translators\u2019 choices that \nentrench forms of perspectivelessness. \n\nBecause we are compelled to teach with translations, our pedagogies are inevitably \npremised on what translations have made available. Perspectivelessness as defined and \ncritiqued by Crenshaw has several notable resonances with the contested concept of \n\u201ctransparency\u201d in translation studies, towards which many translators nonetheless strive. \nWriting in 1921, Walter Benjamin claims that transparency is what \u201ctrue translation\u201d \noffers.12 Its ultimate object is approaching the phenomenon of \u201cpure language,\u201d or the \nunderlying truths that impel us to create linguistic systems of signification in the first place, \nand that all literature seeks in its own ways to represent. For Benjamin, pure language \ncan ironically be best revealed13 through the hybridizing and supplemental potentials of \ntranslation, or using other languages to \u201c[break] through the rotten barriers\u201d of one\u2019s \nown.14 Many have questioned whether \u201ctrue translation\u201d so defined is possible or ethical. In \nhis 2008 translator\u2019s introduction to Abdelfattah Kilito\u2019s Thou Shalt Not Speak My Language \n(Lan tatakalama lughat\u012b), Wa\u00efl S. Hassan writes that Benjamin\u2019s vision of a pure language \napproached through interlinguistic symbiosis is figmentary\u2014power, competition, and \n\n11.  Kimberl\u00e9 Williams Crenshaw, \u201cToward a Race-Conscious Pedagogy in Legal Education,\u201d National Black \nLaw Journal 11, no. 1 (1988): 1\u201314. \n\n12.  Walter Benjamin, \u201cThe Translator\u2019s Task,\u201d trans. Steven Rendall, TTR: traduction, terminologie, redaction \n10, no. 2 (1997): 151\u201365, at 161.\n\n13.  I use this word to indicate that Benjamin speaks of language (particularly poetry) and its transmission in \nsacred terms, consonant with both aspects of the \u201cGerman academic discourse\u201d of his era and his attunement to \nKabbalistic writings. See Paul de Man, \u201c\u2018Conclusions\u2019 Walter Benjamin\u2019s \u2018The Task of the Translator\u2019 Messenger \nLecture, Cornell University, March 4, 1983,\u201d Yale French Studies 69 (1985): 25\u201346, at 31 and 42\u201343.\n\n14.  Benjamin, \u201cThe Translator\u2019s Task,\u201d 163.", "start_char_idx": 10936, "end_char_idx": 14774, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8bc61d6b-d851-4242-89c4-1d1bc0e5a8ba": {"__data__": {"id_": "8bc61d6b-d851-4242-89c4-1d1bc0e5a8ba", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "90a08e02-2f6d-4060-82da-ec243a094b74", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "56f52e8609aa41d19e7ba1ee09fe4560037e090ed6ac3efe5d6fdc876a1c236e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7b42678b-1b0f-4a73-953f-d9144414fd86", "node_type": "1", "metadata": {}, "hash": "50e65395a4a2c91ea272a9b1a81cc8d23c5803e5d6590c3e86f104365cd1ee96", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  324\n\nconquest inhere in interlinguistic exchange, such that when unchecked, \u201cIn the extreme, \ntranslation becomes a species of cannibalism whereby the translator consumes the original \ntext, at once eliminating it and absorbing its power.\u201d15 Disturbing modes of consumption \nare also at issue in Lawrence Venuti\u2019s 1995 volume, The Translator\u2019s Invisibility, in which he \nargues that transparency has come to mean that a translation reads with such domesticated \nfluency that the translator is herself invisible. Venuti claims that this is due largely to \nAnglo-American capitalist enterprise: translation must be marketable, and to be so it \nmust feel streamlined, comfortable, and authentic to a \u201cnarcissistic\u201d and \u201cethnocentrist\u201d \nclientele, whose presumed whiteness, we might note, is likewise rendered invisible through \nreferences instead to language (English) and geography (the Anglo-American sphere).16 \n\nIn the epigraph above, Travis Zadeh commends \u201ca measure of transparency\u201d in Arabic-\nEnglish translation practices, enacted by presenting translations and originals on equal, \nco-present footing, as in the Library of Arabic Literature\u2019s bilingual editions. However, \nhis is not a transparency of the kind that, for Benjamin, is a means to arriving at semiotic \nessences (though Zadeh invokes Benjamin\u2019s praise for interlinear translation), or that for \nHassan sparks concerns about translators\u2019 self-delusions, and for Venuti about their profit-\ndriven annihilations of self and other. Instead, Zadeh suggests that insofar as it showcases \nan array of differences, transparency is an end in itself. It \u201cexpos[es] the inner workings of \nthe process,\u201d by presenting the choices that translators make as choices, and the reader is \nleft to do with this knowledge what they wish.17 Like Venuti and Hassan, Zadeh insightfully \nspeaks of the \u201cunevenness\u201d of power dynamics between different languages and cultures. \nNonetheless, his reading of Benjamin presents us with a definition of transparency that \ntreats intra-linguistic choices made by translators and audiences as individuated. Via \nCrenshaw, I examine how these individual choices of interpretation in what is nominally one \ntarget culture are also part of systemic hierarchies, and how despite lexical transparency \nwe are still being given a normative range of \u201ccorrect\u201d possibilities of representation. \n\nThis article conducts close readings of a number of contemporary translations and their \ncritical apparatuses in order to model race-conscious approaches. I elucidate a productive \ntension around race in the contemporary Islamic studies classroom: as calls from students \nto consider race and racialization in our syllabi have multiplied, translators are increasingly \ntranslating in ways that minimize or remediate racial thinking.18 I am concerned with the \nspecific politics of translating and teaching premodern sources, which simultaneously \nconstitute the ideal media for historicizing the concept of race and the terrain where the \n\n15.  See Wa\u00efl S. Hassan\u2019s \u201cTranslator\u2019s Introduction\u201d in Abdelfattah Kilito, Thou Shalt Not Speak My Language, \ntrans. Wa\u00efl S. Hassan (Syracuse, NY: Syracuse University Press, 2008), xiii.\n\n16.  Lawrence Venuti, The Translator\u2019s Invisibility: A History of Translation (New York: Routledge, 1995), esp. \n15\u201320. \n\n17.  Zadeh, \u201cThe Library of Arabic Literature,\u201d 313.\n18.  To be sure, this tendency is not new: Ghenwa Hayek traces selective translation practices in her hallmark \n\nstudy on the 1986 translation of Hanan al-Shaykh\u2019s novel, The Story of Zahra, a \u201cmetropolitan teaching text\u201d \nthat was \u201cstripped of some of its racial nuances in the process of translating it into English,\u201d itself a political, \nmarketing-minded maneuver. Ghenwa Hayek, \u201cWhitewashing Arabic for Global Consumption: Translating Race \nin The Story of Zahra,\u201d International Journal of Middle East Studies 20, no. 1 (2017): 91\u2013104, at 93.", "start_char_idx": 14779, "end_char_idx": 18788, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7b42678b-1b0f-4a73-953f-d9144414fd86": {"__data__": {"id_": "7b42678b-1b0f-4a73-953f-d9144414fd86", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8bc61d6b-d851-4242-89c4-1d1bc0e5a8ba", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "fa35ab77f954a335ea8de7cd26851ed4ddf4b51db69b449ce51e0017178f069b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fc85b9be-237e-4d0c-80fe-8382ad199211", "node_type": "1", "metadata": {}, "hash": "40a0ea683bf4af6baf05d719c35811afb64dca2c16ea78749e8a10b5a0f392a9", "class_name": "RelatedNodeInfo"}}, "text": "325  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nanxieties of anachronism, vectors of comparison, and translatability most fiercely collide. \nMuch as I have tried to avoid psychologizing translators\u2019 intent below, I have felt recurrently \nin my readings of new translations of premodern Arabic literature that the translation or \ncritical demarcation of racializing language and the language of \u201crace\u201d was often under-\ntheorized and internally inconsistent. Moreover, a dialogue was not discernible between \nand among the translation projects at hand, even when under the same editorial auspices, \nfunding bodies, and political conditions. At the same time, I do not advise any particular \npraxis toward translating and teaching through translation with race in mind beyond one \nof care, but rather that we have such praxis to begin with. By locating the engine of praxis\u2019 \nformulation in the classroom rather than in the marketplace of translation, I attempt to \nrespond to student initiatives that have already elicited new reading practices around race \nand to acknowledge the overlapping agencies that pedagogues, learners, and colleagues\u2014\ncustomers\u2014have in making translation happen.\n\nMuch has been written on formulating pedagogies and reading practices in the Islamic \nstudies classroom in ways that query our own field\u2019s historical and political commitments \nto modern race sciences. A less studied question is that of how to teach regional histories \nof constructing racial difference. Scholars such as Eve Troutt Powell and Chouki El Hamel \ndescribe the complications of pursuing this endeavor, resulting from transnational \nhistoriographical and archival silences; Ehud Toledano offers the related concept of an \n\u201cattitude hurdle\u201d in talking about enslavement and the African diasporic presences it \nproduced across once-Ottoman territories.19 Parisa Vaziri turns the problem back on \nhistorians, noting that in assuming the fragmentariness, suppression, or destruction of \nIndian Ocean slavery\u2019s archive, and even its \u201clive referent[s],\u201d scholars compound racialized \nerasures.20 Meanwhile, Ilyse Morgenstein Fuerst has demonstrated that our discipline\u2019s \nvery access to archives and societies, through the training and hiring of certain scholars \nand funding of their projects, is always already overdetermined by the racialization of the \nstudy of religion in our academic institutions.21 Islamic studies in the West is not alone in \nendeavoring to reckon with its various trajectories of epistemic violence by first redressing \nits racial positionality and then historicizing that of its subjects; European medieval \nstudies, similarly, continues to tumultuously undergo a process of centering the analytic of \nracialization that began with visibilizing and critiquing the whitewashed, hermetic fictions \nof Europe\u2019s past selves that medievalists have long sustained.22\n\n19.  Eve Troutt Powell, Tell This in My Memory: Stories of Enslavement from Egypt, Sudan, and the Ottoman \nEmpire (Stanford, CA: Stanford University Press, 2012), 3; Chouki El Hamel, Black Morocco: A History of Slavery, \nRace, and Islam (New York: Cambridge University Press, 2014), 6\u20137; Ehud Toledano, As If Silent and Absent: \nBonds of Enslavement in the Islamic Middle East (New Haven, CT: Yale University Press, 2007), 15\u201317. \n\n20.  Parisa Vaziri, \u201cFalse Differends: Racialized Slavery and the Genocidal Example,\u201d Philosophy Today (2022): \nhttps://doi.org/10.5840/philtoday2022120437.\n\n21.  Ilyse Morgenstein Fuerst, \u201cJob Ads Don\u2019t Add Up: Arabic + Middle East + Texts \u2260 Islam,\u201d Journal of the \nAmerican Academy of Religion 88, no. 4 (2020): 915\u201346. \n\n22.  This is not to say that Islamic studies must \u201ccatch up\u201d with or imitate other disciplines. If anything, \nbecause of the field\u2019s situation in always already international and often diasporic contexts and its own prior \nexperiences of reckoning, addressing topics of race and racialization is a discursive feature that we may further \n\nhttps://doi.org/10.5840/philtoday2022120437", "start_char_idx": 18793, "end_char_idx": 22820, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fc85b9be-237e-4d0c-80fe-8382ad199211": {"__data__": {"id_": "fc85b9be-237e-4d0c-80fe-8382ad199211", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7b42678b-1b0f-4a73-953f-d9144414fd86", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "f925e2467ebd2b6cfe4160da0be63333773d0609df75957207694f2e4b6c658e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fbef67f8-6579-4d22-acb1-b47296c881ab", "node_type": "1", "metadata": {}, "hash": "a1903ea4ff8ccc0ff534d9ebe91d757b37a7c2e46e7bf70f6182477993598371", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  326\n\nIn Islamic studies, the fictions are different. Orientalist translations of Islamic texts were \ninitially suffused with and motivated by theories of race. Often, they strategically advanced \nvisions of a profoundly \u201cmixed\u201d Orient or a \u201cblackened\u201d Barbary that territorialized Islam \nin places that at once were marked by the profane (contemporary) cross-pollinations and \nthe pristine (biblical) origins of all the world\u2019s races.23 Europeans were uniquely entitled \nto excavate and interpret the latter because of the degenerative effects of the former. The \nobsession with racially taxonomizing West Asia and North Africa\u2019s peoples dictated not \nonly the method but the matter of what was translated, circulated, and canonized. Ramzi \nRouighi, for example, notes that the Francophone discourse on indigenous North Africans \nwas reified through \u201cKhaldunization,\u201d in which translations of Ibn Khald\u016bn\u2019s Kit\u0101b al-\u02bfIbar \nbecame the timeless prooftext for the region\u2019s underlying Berber essence.24 As Elise Burton \nhas recently shown, via translation both into and out of languages such as Arabic, Turkish, \nHebrew, and Persian, colonial racial mappings were vernacularized and retrofitted onto the \ndeep past to lend regional twentieth-century nationalisms ethnological credence.25 These \nracial-national projections were concurrently extended by agendas of genetic-scientific \ncorroboration. New racial histories were also applied to litigate hierarchies of belonging in \nvarious colonies and to underwrite the ethnogenetic narratives that best served colonial \npowers\u2019 interests.26 \n\nIn postcolonial contexts, translations of race concepts from Muslim societies, and in \nparticular of expressions of antiblack racism, have at times been used to propitiate the \ninterests of certain communities in the West by selectively remembering Eastern pasts. Ali \nMazrui, for example, has identified the phenomenon of \u201cblack Orientalism,\u201d also phrased \nby Hisham A\u00efdi as a form of \u201canti-Arab black nationalism,\u201d which represents Islam and its \npredominantly Arab or Arabizing disseminators as deleterious to the African continent in \nways that have permeated academic discourse as well as political theater.27 Though A\u00efdi \nidentifies this most recently as an epiphenomenon of mid- to late-twentieth-century Zionist \nattempts to cultivate Black allyship by suggesting Arabs were their common oppressors, \nOrientalist representations of Black Africa\u2019s Islamic history obtain even in some of the \n\ntake up and innovate in our present moment, as Justin Stearns\u2019 recent critique of Geraldine Heng\u2019s Invention of \nRace in the European Middle Ages suggests: see Stearns, \u201cRace in the Islamicate Middle East: Reflections after \nHeng,\u201d The Cambridge Journal of Postcolonial Literary Inquiry (2022): 114\u201321, at 119.  \n\n23.  On hypotheses of racial \u201cadmixture\u201d in Middle Eastern genetics, see Elise Burton, Genetic Crossroads: \nThe Middle East and the Science of Human Heredity (Stanford, CA: Stanford University Press, 2021), passim. On \nthe role of blackness in Orientalist depictions of North African ethnicity, see Amy Aisen Elouafi, \u201cThe Colour \nof Orientalism: Race and Narratives of Discovery in Tunisia,\u201d Ethnic and Racial Studies 33, no. 2 (2010): 253\u201371.\n\n24.  Ramzi Rouighi, Inventing the Berbers: History and Ideology in the Maghrib (Philadelphia: University of \nPennsylvania Press, 2019), passim, esp. 135\u201344. \n\n25.  Burton, Genetic Crossroads, 14\u201316.\n26.  Bruce Hall discusses this in relation to how various groups and their local ethnogenetic narratives were \n\nused and refashioned by French colonizers in the Niger Bend. See Bruce Hall, A History of Race in Muslim West \nAfrica, 1600\u20131960 (Cambridge: Cambridge University Press, 2011), 105\u201373. \n\n27.  Ali A. Mazrui, \u201cBlack Orientalism? Further Reflections on \u2018Wonders of the African World,\u2019\u201d The Black \nScholar 30, no.", "start_char_idx": 22823, "end_char_idx": 26773, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fbef67f8-6579-4d22-acb1-b47296c881ab": {"__data__": {"id_": "fbef67f8-6579-4d22-acb1-b47296c881ab", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fc85b9be-237e-4d0c-80fe-8382ad199211", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "2aaaf1664ffb53c8832122ce0c4f92c6f1068afd743738cf040a6bbd030f9cf7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "21855d07-3aee-4370-8aff-834cedc77ba1", "node_type": "1", "metadata": {}, "hash": "19f4ea9a34b8ab1f4a98128b34ea06f611622e6129001a2ee603a2c011c101a4", "class_name": "RelatedNodeInfo"}}, "text": "1 (2000), 15\u201318; Hisham A\u00efdi, \u201cSlavery, Genocide, and the Politics of Outrage: Understanding the \nNew Racial Olympics,\u201d Middle East Report 234 (2005): 40\u201356, at 45. \n\n\n\n327  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nearliest and most groundbreaking writings on the topic. W. E. B. Du Bois, for example, \npoetically references a \u201ccloud of Semitic Mohammedanism\u201d that \u201cveiled\u201d Africa from \nEuropean contact for a millennium, and hence from European historiography.28 Du Bois \nidentifies the Islamic conquests as the first instance of anchoring a transregional slave trade \nin Africa, where it drew from an enduring non-Muslim populace, but nonetheless ascribes \nthis to \u201creligious and political rather than [\u2026] racial reasons.\u201d29 \n\nIndeed, contra the concerns of Mazrui and A\u00efdi, a number of recent academic works \nassert that Muslim societies were not nearly as racialized as their medieval and early-\nmodern Christian counterparts; to use one scholar\u2019s phrasing, these societies prized \u201cblack \nexcellence,\u201d and were equal opportunity in both taking enslaved people from around their \nperipheries and in processing them into manumitted and upwardly mobile Muslims.30 In \norder to make these arguments, though, authors overwhelmingly center Arab-Muslim \nvoices.31 Of course, despite pretentions to fixity, what it has meant to speak as an \u201cArab\u201d in \ndifferent spaces is itself mutable and contested.32 Nonetheless, Rudolph Ware has written \n\n28.  W. E. B. Du Bois, The Negro (1915; repr., Philadelphia: University of Pennsylvania Press, 2014), 17. \n29.  Ibid., 27. \n30.  Haroon Bashir goes so far as to claim the Western academy has elided Arab authors\u2019 investment in \n\n\u201cblack excellence\u201d in order to perpetuate Orientalist prejudices and exonerate Western racisms. Jonathan A. \nC. Brown employs a similarly whataboutist line of rhetoric in his recent book, Slavery & Islam, in which Brown \nrecurrently notes the multiple origins and situations of enslaved people in Muslim society in contrast to Atlantic \nworld slavery as a means of decoupling riqq with modern, scholarly definitions of slavery and unfreedom. It \nshould go without saying that thinking about categories such as race, class, and unfreedom transregionally \nand even comparatively does not excuse the violence of Euro-American racism and racial slavery. Extreme \nprejudice in one community does not imply the absence of prejudices elsewhere. Nor does this disparity render \nus unable to discuss concepts of race and slavery that are prior or elsewhere in our vernaculars, with care and \nattention to difference as much as to similarity. Indeed, to silence dialogue in shared, modern languages of \noppression flies in the face of significant activist pushes across the Middle East and Africa to recognize deep \nregional histories of race and racism and enact restorative justice. See Haroon Bashir, \u201cBlack Excellence and the \nCurse of Ham: Debating Race and Slavery in the Islamic Tradition,\u201d ReOrient 5, no. 1 (2019): 92\u2013116; Jonathan A. \nC. Brown, Slavery & Islam (London: Oneworld Academic, 2019). On racial justice movements and the articulation \nof histories of \u201crace\u201d in the Middle East and Africa, see Bruce S. Hall, \u201cReading Race in Africa and the Middle \nEast,\u201d Anthropologia 7, no. 1 (2020): 33\u201344. \n\n31.  \u201cArab\u201d is a signifier that incorporates a vast range of people, including those who are raced in various \ncontexts as Black; the Arab-Muslim voices I mention here as used in modern apologetics for racisms in the \npremodern Islamic world are authors predominantly from the Middle East, North Africa, and Northern \nMediterranean and are identified as nonblack. On the role of Arab ancestry in identity construction in the Sahel \nand sub-Saharan Africa, see Xavier Luffin, \u201c\u2018Nos anc\u00eatres les Arabes \u2026\u2019 G\u00e9n\u00e9alogies d\u2019Afrique musulmane,\u201d \nCivilisations 53, no. 2 (2006): 177\u2013209. \n\n32.", "start_char_idx": 26774, "end_char_idx": 30638, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "21855d07-3aee-4370-8aff-834cedc77ba1": {"__data__": {"id_": "21855d07-3aee-4370-8aff-834cedc77ba1", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fbef67f8-6579-4d22-acb1-b47296c881ab", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "7da1830fddee0085cfeea3e4c677ba36d51bb2fb4b21f5f0a373a578d25ae445", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4d65b6e1-0f21-406b-aba3-f2e282e3fe12", "node_type": "1", "metadata": {}, "hash": "e87e7f17eb9372d53dbac496f2eb33df2bfd6cc1d21a77a70b869abec317ab0a", "class_name": "RelatedNodeInfo"}}, "text": "2 (2006): 177\u2013209. \n\n32.  Peter Webb, Imagining the Arabs: Arab Identity and the Rise of Islam (Edinburgh: Edinburgh University \nPress, 2016), 8\u20139. The idea of Arabness, moreover, continuously undergoes reckoning and reconfiguration. \nRecent work to theorize Afro-Arabness and related modes of designation is particularly instructive. See Hisham \nA\u00efdi, \u201cNational Identity in the Afro-Arab Periphery: Ethnicity, Indigeneity and (anti)Racism in Morocco,\u201d \nPOMEPS 40 (2021): https://pomeps.org/national-identity-in-the-afro-arab-periphery-ethnicity-indigeneity-\nand-antiracism-in-morocco. See also Momtaza Mehri, \u201cThe Consensus of Seasons,\u201d Shubbak (2021): https://\nwww.shubbak.co.uk/the-consensus-of-seasons/, which is taken also up extensively in Zavier Wingham\u2019s \nmeditation on the past and future contours of the African diaspora within Ottoman studies. Zavier Wingham, \n\u201cArap Bac\u0131\u2019n\u0131n Ara Muhaveresi: Under the Shadow of the Ottoman Empire and Its Study,\u201d YILLIK: Annual of \n\nhttps://pomeps.org/national-identity-in-the-afro-arab-periphery-ethnicity-indigeneity-and-antiracism-in-morocco\nhttps://pomeps.org/national-identity-in-the-afro-arab-periphery-ethnicity-indigeneity-and-antiracism-in-morocco\nhttps://www.shubbak.co.uk/the-consensus-of-seasons/\nhttps://www.shubbak.co.uk/the-consensus-of-seasons/", "start_char_idx": 30614, "end_char_idx": 31919, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4d65b6e1-0f21-406b-aba3-f2e282e3fe12": {"__data__": {"id_": "4d65b6e1-0f21-406b-aba3-f2e282e3fe12", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "21855d07-3aee-4370-8aff-834cedc77ba1", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "e45c57a9304658dcb12b4e93e1fa558f11343e5094c0175e2cf905625dcd2403", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "545233ef-a9a1-4811-9bfc-36a635404cf3", "node_type": "1", "metadata": {}, "hash": "0079fa11158079f6f466eba092e90ab3fe298d6ac208e48e9048a594938119c5", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  328\n\ncompellingly about the ways in which the common belief that Islam was a product of \n\u201cArab genius,\u201d and therefore an ill-fitting African import, have historically affected how \nMuslims produce race and how this reverberates in the field of Islamic studies, to the \nexclusion especially of West African Muslims.33 Hannah Barker has written similarly of \nthe trend driven by credulous readings of isolated Arabic sources to favor discourses that \nhave minimized both the Muslimness and the humanity of peoples dwelling near the Black \nSea. This has led researchers to unreflectively reproduce strategic essentialisms about, for \nexample, Tatars selling their own children into enslavement in the Middle Ages.34 \n\nThese assorted Orientalist techniques of and premises for reading and translating \ninherently obscure the ethnogenetic beliefs, applications of categories, and contests of \nidentity that already feature in the primary sources we might wish to teach. In other words, \nmany of our sources themselves contain racial contents and logics, but often in different \nways and for different ends than those discussed above. In the recent past, a number \nof translations have offered an unspoken corrective to prior practice: rather than their \ncontent being strategically appropriated into contemporary racial epistemologies, many \ntranslators have elected to leave \u201crace\u201d and related concepts out of their lexica almost \nentirely. There is ample cause for doing this. As I discuss further below, in classical Arabic \nthere is no single word that one necessarily might translate as \u201crace,\u201d and as I mention \nabove, there is much debate about whether and how racialization obtains across time and \nspace. However, there is also an undeniable cost to translating without race\u2014or translating \nwith race inconsistently\u2014insofar as it could help us better understand other periods and \nplaces.\n\nAs Zadeh notes in the epigraph, translation has the power to create intimacy and \nfoster the recognition of others\u2019 humanity, but what of translations\u2019 capacity to point to \nwhere others have failed to recognize humanity and to feel such intimacies themselves? \nThe generational differences between faculty and students mean that many faculty are \nacquainted with reading against the grain of explicitly racist translations or seeking out new \ntranslations that aspire to Zadeh\u2019s ideals, but are less versed in the racial metatexts latent \nin these latest efforts. This is also due to the fact that much of the precolonial but post-\nOrientalist history of racialization in and among Arabic-speaking Muslim societies\u2014that \nis, those that which showcases these societies \u201cemerging as a series of historical positions, \nincluding those that enunciate essentialisms\u201d\u2014is still in the process of being written.35\n\nDenise Ferreira da Silva describes the impulse to avoid speaking in terms of race as a \nproject of erasure that provides \u201cmoral relief\u201d but fails to have explanatory power because \n\nIstanbul Studies 3 (2021): 177\u201383.\n33.  Rudolph T. Ware, The Walking Qur\u02bean: Islamic Education, Embodied Knowledge, and History in West \n\nAfrica (Chapel Hill: The University of North Carolina Press, 2014), 23.\n34.  Hannah Barker, That Most Precious Merchandise: The Mediterranean Trade in Black Sea Slaves, \n\n1260\u20131500 (Philadelphia: University of Pennsylvania Press, 2019), 125\u2013130.\n35.  I borrow this explication of postorientalism from Gyan Prakash. See Gyan Prakash, \u201cWriting Post-\n\nOrientalist Histories of the Third World: Perspectives from Indian Historiography,\u201d Comparative Studies in \nSociety and History 32, no. 2 (1990): 383\u2013408, at 384.", "start_char_idx": 31922, "end_char_idx": 35638, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "545233ef-a9a1-4811-9bfc-36a635404cf3": {"__data__": {"id_": "545233ef-a9a1-4811-9bfc-36a635404cf3", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4d65b6e1-0f21-406b-aba3-f2e282e3fe12", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "49a958b461ce49960e00012c30d8b0df8d1a82d3c4c5923e4655d99285d00400", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c325cb8a-768c-43e7-b028-692f34ce6c05", "node_type": "1", "metadata": {}, "hash": "125cc53eab1033d8d4ba82204a371867ca555e775a723d9c738433f13980810c", "class_name": "RelatedNodeInfo"}}, "text": "329  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nracial thinking systemically configures our lives.36 Many of the translators explored in this \nessay often acknowledge this fact themselves, obliquely, in front matter that expatiates \nthe social dynamics of their texts in racial terms even as the actual translations hold the \nlanguage of race at arm\u2019s length; in doing so, they at once acknowledge race\u2019s existence \nin the past and either suspend its mention from that past\u2019s literature or render the \nliterature as incoherent on race. This approach selectively paints a picture of premoderns \nas \u201cpre-political,\u201d while at the same time many translations and their critical apparatuses \nresist this canard with dynamic approaches to gender, sexuality, freedom, class, and so on.37 \nBecause of this, the sorts of contemporary primary source translations that one might use in \nan Islamic studies classroom contain a problem for the instructor: in endeavoring to reject \npernicious translation practices, many translators have taken racialization from being an \nobject of comparison and history\u2014a facet of human experience that bridges language\u2014and \nleft an uncanny haunting in its place. In certain moments, like when my class encountered \nstereotypes in al-J\u0101\u1e25i\u1e93 that they had seen countless times before, this haunting is especially \nloud and insistent that we help resolve its unfinished business. How, then, can we help \nstudents to read contemporary translations with race in mind? \n\nEducational Missions between Press and Text: Penguin Classics and the Library of Arabic \nLiterature\n\nIn this study, I present a number of guided readings. I have restricted my analysis to \ncontemporary (post-2000) translations from Arabic to English produced by two prolific \nseries that both market themselves heavily for classroom use: Penguin Classics, a subsidiary \nof Penguin Random House, and the Library of Arabic Literature, a subsidiary of New York \nUniversity Press. While recognizing the problems inherent in using exclusively Arabic \nsources to address Islamic studies pedagogies, it is also critical to point to the ways in \nwhich these sources sit at the normative core of Muslim identity as articulated by the \nArabic-language authors I discuss below as well as in current institutional essentializations \nof religious and historical studies\u2014in the words of Ilyse Morgenstein Fuerst, for many \nin higher education, \u201cIslam = Arabic + Middle East + Texts.\u201d38 This equation constructs a \nset of hegemonies that \u201cIslamic studies scholars dedicate their careers to dismantling\u201d \n\n36.  Denise Ferreira da Silva, Toward a Global Idea of Race (Minneapolis: University of Minnesota Press, 2007), \nxxxvii. \n\n37.  Geraldine Heng writes of the problems of figuring premodern (European) people as \u201cpre-political,\u201d which \nis to say, as politically na\u00efve and thus incapable of organizing systematic social projects, across her body of work. \nI believe this idea finds its best expression in the following passage: \u201cThe fantasy of the medieval past itself, \nconstructed and reinforced by postmedieval periods, delivers material effects: The fantasy of a pre-political, \npre-racial, pre-nationalist, and pre-imperial time that is the Middle Ages\u2014a zone of freedom evacuated of the \ndispositions bedeviling modernity and capital\u2014has enabled the production of the very identities we know as \nmodern, but at a distinct cost, and with material consequences for our understanding of race today\u201d (Geraldine \nHeng, Empire of Magic: Medieval Romance and the Politics of Cultural Fantasy [New York: Columbia University \nPress, 2003], 15).\n\n38.  Morgenstein Fuerst, \u201cJob Ads Don\u2019t Add Up,\u201d passim.", "start_char_idx": 35642, "end_char_idx": 39319, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c325cb8a-768c-43e7-b028-692f34ce6c05": {"__data__": {"id_": "c325cb8a-768c-43e7-b028-692f34ce6c05", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "545233ef-a9a1-4811-9bfc-36a635404cf3", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "fcaeac4e6f89e4c43a23bfca4c2d12e26ef180296c921b229b4686bb6a0866b5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "83d9024a-f9c9-492a-8cc7-a1a7d0ce1fe1", "node_type": "1", "metadata": {}, "hash": "18dfe13a7b1281bc7351828411a4bab31c90d87e2df83e08ec4d0bfe5e4863dd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  330\n\nand contours student demand, the future of tenure lines, and more.39 Presses, too, are \ninstitutions with certain preconceived ideas of relationality between their authors, \nsubjects, and audiences. Both Penguin Classics and the Library of Arabic Literature have \nshaped the present pool of works available in English translation, and both emphasize the \naccessibility of their translations\u2014expressed by Penguin as \u201cappealing\u201d and the Library of \nArabic Literature as \u201clucid.\u201d40 Nonetheless, these two outlets\u2019 stated visions for fostering \nengagement with literature in translation are somewhat different. Therefore, a word is \nin order about how these presses construe their respective missions in their promotional \nmaterials.\n\nPenguin Classics, as the older of the two outlets, has undergone a series of ideological and \nstructural transformations that led to the series\u2019 eventual creation in 1986.41 The press itself \ntraces the beginning of its interest in \u201cwhat were regarded as classics\u201d to the 1930s, which \nresulted in the proliferation of a number of small series coordinated by both its British and \nAmerican offices, all of which were later brought together under one umbrella. Though \nPenguin does not define what we might regard as classics, a split meaning is indicated in \ntheir prose. On the one hand, the press notes that \u201cclassical education\u201d is on the wane, \nwhich justifies their sustained interest in a \u201ccore\u201d of Greco-Roman works. On the other, \nthey are adding ever more titles in both vernacular English (especially \u201cwomen\u2019s writing\u201d) \nand other languages in order to embrace a \u201cmuch broader sense of literary tradition.\u201d The \nstakes of its projects of retention and growth are, ultimately, to shed light on humanity\u2019s \ndivisions, or \u201cessential differences,\u201d and unities, or \u201cuniversal truths,\u201d the respective \nimmutability of which is implied. \n\nIn straddling its role as a conservator of classical heritage, conventionally understood to \nbe foundational to Western modernity, and as a cosmopolitan vanguard fashioning works \nby those underrepresented in Western modernity into what we might call modern classics, \nPenguin\u2019s language indicates some constraints under which they still labor. As early as 1937, \nwe are told, what was to become Penguin Classics already featured a number of translations \n\u201cfrom Russian, Spanish, Italian, Swedish, Norwegian, German and a growing number \nof Middle and Far Eastern languages,\u201d and yet even now, \u201cthe vast non-Western canon \nremains a challenge that can only be met gradually.\u201d This is a significant acknowledgment \nof enduring biases of scholarship and readership. Yet the non-specificity in its references to \nAsian and African languages, described through geographically relativistic euphemisms, as \nwell as the assumption of a single canon, however large, that cuts across them flattens three \nquarters of the world\u2019s literature and articulates its value using narrow terms of prestige \nthat Penguin Classics complicates elsewhere. \n\nEurope, in contrast, is alive with internal diversity, and the press\u2019 promise to address \nearlier lacunae in European literary regard\u2014leaving out women authors, for instance\u2014\n\n39.  Ibid., 916.\n40.  \u201cAbout Penguin Classics,\u201d Penguin.com, Penguin Group USA LLC, https://www.penguin.com/penguin-\n\nclassics-overview/; Philip F. Kennedy, \u201cAbout the Library of Arabic Literature,\u201d libraryofarabicliterature.org, \nNew York University Press, https://www.libraryofarabicliterature.org/about-the-series/. \n\n41.  This information and each of the subsequent quotations in this and the following paragraph are taken \nfrom \u201cAbout Penguin Classics.\u201d\n\nhttps://www.penguin.com/penguin-classics-overview/\nhttps://www.penguin.com/penguin-classics-overview/\nhttps://www.libraryofarabicliterature.org/about-the-series/", "start_char_idx": 39323, "end_char_idx": 43217, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "83d9024a-f9c9-492a-8cc7-a1a7d0ce1fe1": {"__data__": {"id_": "83d9024a-f9c9-492a-8cc7-a1a7d0ce1fe1", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c325cb8a-768c-43e7-b028-692f34ce6c05", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "27c26f2bd16cbb17293eee38ed1aa9195452286853a3ca9159abdc19e79cd1b9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bf87598e-7c7e-44d0-b182-09b40ec6c909", "node_type": "1", "metadata": {}, "hash": "207cdedf0eb4307773cb762ce0cb45e7f6d7568b2231ab1ab2529aa408632e56", "class_name": "RelatedNodeInfo"}}, "text": "331  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nupholds narratives of historical and moral progressivism by giving the lie to the concept of \ncanonicity. At the same time, Penguin Classics\u2019 ambivalent designation of a \u201cnon-Western \ncanon\u201d has little to do with perceptions of exemplary literature in the cultures it aspires \nto spotlight; several of the Arabic works published by Penguin that I discuss below are \nworks of popular literature in middle or mixed Arabics authored outside of the scholarly \nand bureaucratic establishment. They were explicitly positioned against and beneath adab, \nthe refining and refined textual projects of the social elite. Penguin\u2019s offerings from Arabic \nalso overwhelmingly, temporally, fall within the pale of centuries when this distinction \nwas most operable and thus span the third/ninth to ninth/fifteenth centuries. As such, \nPenguin\u2019s output invites us to probe prescriptions of literariness in the premodern Arabic-\nspeaking world, as well as the classed, gendered, and raced dynamics they reify. \n\nThe Library of Arabic Literature offers a similarly multi-register repertoire of translations \nfrom both classical Arabic and vernacular, poetry and prose, and elite and popular genres, \nwith the stated objective of creating a \u201ccorpus, not a canon.\u201d42 Though this corpus is diffuse, \nit is time-bound; the Library of Arabic Literature has not admitted texts that postdate the \nthirteenth/nineteenth century. Instead of emphasizing the canonicity of those works it \nelects to feature, it underscores the traditional credentialing and eminence of its translators, \nall of whom are \u201cinternationally recognized scholars.\u201d43 Though headquartered at New York \nUniversity\u2019s Abu Dhabi campus, its current editorial board heavily favors scholars working \nin the United States and the UK, with a handful of individuals from its home institution and \ntwo members from the American University of Beirut being the outliers. The series itself \nis young, as is the campus out of which it is run, and so it does not carry the weight of its \nhistory as Penguin Classics does. However, in its short life, the series has garnered reviews \nfrom taste-making outlets like the Wall Street Journal and the L.A. Review of Books, as well \nas academic journals; its translators have been decorated with prizes and nominations. \n\nWhereas Penguin began as a press for the epicurean consumer of classics and evolved \ninto a trusted source for the classroom, the Library of Arabic Literature has moved in a \nreverse trajectory. This is partly because one of the most unique features of the series is \nits commitment to bilingualism and, concomitantly, to the production of editions of the \nArabic texts that it translates. These are usually based on extensive manuscript research. Each \nvolume from the Library of Arabic literature is published in at least two versions: one with \nArabic and English facing, and another, cheaper softcover English-only version. Occasionally, \nthe English-only versions feature additional frontmatter; where the bilingual copies of \nMu\u1e25ammad al-T\u016bnis\u012b\u2019s travelogue In Darfur: An Account of the Sultanate and Its People \nfeature an in-depth historical introduction by British Africanist R. S. O\u2019Fahey, the English-only \ncopy adds a two-page foreword by the British-Ghanaian philosopher, Kwame Anthony Appiah, \nsome of whose most notable works are on race, identity, and morality.44 A single text from the \n\n42.  Shawkat M. Toorawa, \u201cA Corpus, Not a Canon (Nor an Anthology): Creating a \u2018Library of Arabic \nLiterature,\u2019\u201d Journal of World Literature 2, no. 3 (2017): 356\u201376. \n\n43.  Kennedy, \u201cAbout the Library of Arabic Literature.\u201d\n44.  Mu\u1e25ammad al-T\u016bnis\u012b, In Darfur: An Account of the Sultanate and Its People, trans. Humphrey Davies \n\n(New York: New York University Press, 2020), ix\u2013x.", "start_char_idx": 43220, "end_char_idx": 47055, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bf87598e-7c7e-44d0-b182-09b40ec6c909": {"__data__": {"id_": "bf87598e-7c7e-44d0-b182-09b40ec6c909", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "83d9024a-f9c9-492a-8cc7-a1a7d0ce1fe1", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "d2c3bb9976f272525f77a42de91d4cb994340165ff46ab6fa942b69d4a0f12dc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f4ba1c44-22bd-4079-9290-be1fde3de2cd", "node_type": "1", "metadata": {}, "hash": "e4f3033b306e685ef0db04eb9aa9a2efe31c0341fafd4694eb9f15adeb8c8fb2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  332\n\nLibrary of Arabic Literature therefore, in fact, connotes a plurality of units that elicit different \nways of reading, some of which explicitly relate to questions of racialization of and within the \nsource works and the differential, contemporary stakes for its audiences. \n\nThe Concept of Race in Arabophone Premodernity: Historiographical Overview\n\nWhat might racialization mean for the premodern, Arabic-speaking world? In his \nessay, \u201cRace, Ethnicity, and Technologies of Belonging,\u201d Peter Wade argues that concepts \nof race have two main indicators. First, human differences are organized according to \nunderstandings of one\u2019s \u201cdynamic relation to the environment, social and natural.\u201d45 This \nsubsumes a host of beliefs about the situation of different human and nonhuman types \nin the ordered cosmos, heredity and kinship, and humoral-pathological reasoning about \nthe broad effects of what Hippocrates famously dubbed \u201cairs, waters, and places.\u201d Race is \ntherefore a covert construction, one made by society but expressed in the idiom of supra-\nhuman laws, divine and scientific.46 It is at once reductive\u2014flattening differences between \nmany, often mutually distinguishing groups\u2014and expansive\u2014aggregating all these groups \ntogether based on perceived biobehavioral sameness. \n\nWade\u2019s second indicator for whether one is looking at race is whether these distinctions \nare marshalled towards a \u201ccolonial world order\u201d that assumes a changing map for some \nand a static one for others.47 In Wade\u2019s view, this order articulates naturally different \nhuman kinds as endemic to specific geographies and as ever increasingly subject to imperial \ndomination and knowledge production. In other words, racialization presumes and aims \nto reify the categorical difference of subject populations from powerholders: it endeavors \nnot only to make sense of where humans fit within one\u2019s own world order, but also to \nuniversalize that order while constraining who controls and shapes its narrative. Silva refers \nto those who monopolize this ability to classify self and other as \u201ctransparent subjects\u201d; \nSara Ahmed refers to them as the \u201cabsent center.\u201d48 They are those who move through their \nsocieties with the greatest ease, anonymity, and presumed independence from or agency in \nstructures of power\u2014or who figure tacitly as the embodiments of putatively transcendent \nconcepts like intellect and morality, as Zahra Ayubi has recently shown in her work on \nIslamic virtue ethics.49 \n\nThe violence of imperial growth and maintenance is very real and embodied, and this \nis not to minimize that fact. However, scholars note that racecraft is also accomplished \n\n45.  Peter Wade, \u201cRace, Ethnicity, and Technologies of Belonging,\u201d Science, Technology, & Human Values 39, \nno. 4 (2014): 587\u201396, at 590.\n\n46.  I borrow the phrase \u201ccovert construction\u201d from Ron Mallon. See Mallon, \u201cPerformance, Self-Explanation, \nand Agency,\u201d Philosophical Studies: An International Journal for Philosophy in the Analytic Tradition 172, no. \n10 (2014): 2777\u201398, at 2785.\n\n47.  Wade, \u201cRace, Ethnicity, and Technologies of Belonging,\u201d 591.\n48.  Silva, Towards a Global Idea of Race, passim; Sara Ahmed, \u201cA Phenomenology of Whiteness,\u201d Feminist \n\nTheory 8, no. 2 (2007): 149\u201368, at 157.\n49.  Zahra Ayubi, Gendered Morality: Classical Islamic Ethics of the Self, Family, and Society (New York: \n\nColumbia University Press, 2019), esp. 220\u201322.", "start_char_idx": 47060, "end_char_idx": 50565, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f4ba1c44-22bd-4079-9290-be1fde3de2cd": {"__data__": {"id_": "f4ba1c44-22bd-4079-9290-be1fde3de2cd", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bf87598e-7c7e-44d0-b182-09b40ec6c909", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "8d59be88153a859f735f185a8a53c45466a5accc0f58e419160a9f7b6053b7f4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "29f85e12-16e6-4d8a-b784-065410f8458c", "node_type": "1", "metadata": {}, "hash": "2a03eaa7ffaed5a057f35564e965b38129bc713bb93daaf73d5b87abd808e488", "class_name": "RelatedNodeInfo"}}, "text": "333  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nthrough the epistemic violence of the idiom of empire, even in empire\u2019s infrastructural \nabsence or when taken up by subject populations within imperial formations. As such, \nDenise Kimber Buell writes that early Christian authors worked against fragmentation, \nsubjugation, and non-peoplehood by \u201cborrow[ing] from hegemonic groups such as the \nRomans by claiming both to be the superior descendants of a degenerate, once glorious \npeople and to be a people potentially open to all.\u201d50 In so doing, they laid the foundations \nfor their own simultaneously racialized and universalized hegemony and supplied a \u201cpast\u201d \nfor their aspirational world order, the ultimate violence of which is well known. In her \ndiscussion of \u201cmagical Arabs\u201d\u2014figures troped as having ancient or occult knowledge best \nharnessed by Jews of learning\u2014Sara Ronis also notes that rabbis featured in the Babylonian \nTalmud took up the idiom of empire in order to formulate themselves as superseding these \nothers:\n\nThe rabbis are not the dominant power in Sasanian Babylonia; they have no ongoing \nor even imagined project of colonization, yet their discourse imagines a world in which \ntrue power is held by God and God\u2019s authorized interpreters, the rabbis themselves. \nThis imagined rabbinic empire serves to recenter the rabbis within a fundamentally \nunstable world. For the rabbis, the tayya\u02bfa\u02be51 reinforces the claim that rabbinic laws are \nuniversal laws; rabbinic history is world history.52\n\nAnd so, a caveat to Wade\u2019s argument is that in setting forth world orders, colonialism \nalso sets up what it means to imagine world order. Minority actors and those outside of \nthe political formations against which they define themselves thus nonetheless frequently \ntake up the terms of conquest and hierarchy, and author their own lineal primordiality or \nsupersession as paradigmatic of meaningful group identities. Empire, in other words, was a \nthing to think with when making race; people like Buell\u2019s Christians and Ronis\u2019 rabbis toyed \nin the abstract with being the centers of empire, encountering and incorporating global \nothers, and establishing the dominion of their truths and ways of being. \n\nWade has a white, European referent in mind, and moreover has in mind the specific \nmanifestation of European colonialism in the early-modern period as the moment when race-\nmaking begins. However, in combination with this caveat, the expansionist epistemology \nthat Wade outlines according to which specific parts of the world are cognized as the \n\n50.  Denise Kimber Buell, Why This New Race? Ethnic Reasoning in Early Christianity (New York: Columbia \nUniversity Press, 2008), 64.\n\n51.  Ronis follows others in translating this term as \u201cArabs,\u201d noting its synonymy in rabbinic writings \nwith \u02bfaravay\u012bm, and she makes a compelling argument throughout for the term\u2019s racialization. In her recent \ndissertation, Jessica Sylvan Mutter advises translating this exonymic refashioning of the name of the tribe \nof \u1e6cayy\u2014which saw increased and shifting use as Syriac authors sought to describe the movement begun by \nMu\u1e25ammad and his followers in the first/seventh century\u2014instead as \u201cArabians,\u201d in acknowledgment that \nthe people falling under the term may not have had an ethnic collective consciousness. See Jessica Sylvan \nMutter, \u201cBy the Book: Conversion and Religious Identity in Early Islamic Bil\u0101d al-Sh\u0101m and al-Jaz\u012bra\u201d (PhD diss., \nUniversity of Chicago, 2018), 49\u201383. \n\n52.  Sara Ronis, \u201cImagining the Other: The Magical Arab in Rabbinic Literature,\u201d Prooftexts 39, no. 1 (2021): \n1\u201328, at 12.", "start_char_idx": 50569, "end_char_idx": 54202, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "29f85e12-16e6-4d8a-b784-065410f8458c": {"__data__": {"id_": "29f85e12-16e6-4d8a-b784-065410f8458c", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f4ba1c44-22bd-4079-9290-be1fde3de2cd", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "f4a63914d5d850aee1786b3f405bbc1400297f844f18b028fea28693d4f52b6f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6fdaaada-36ca-4412-abfd-dc5399e1cd98", "node_type": "1", "metadata": {}, "hash": "4807978211220d52f8c54e162dbef0e8fcc5c5e1db852c015be3599b61c7ed1d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  334\n\n\u201cnatural home of particular kinds of people, who have, or are coming to have, a particular \nplace in the emerging colonial world order that is being constructed and dominated by \nEuropean power,\u201d is useful for describing the medieval Arab-Muslim world as well.53 This is \nconspicuous in the vocabularies that were increasingly generalized by medieval Arabic-\nspeaking authors as a means to divide humanity, which feature a \u201ccomplex of closely \nassociated terms that linked both behavior and appearance to nature and production.\u201d54 \nAmong these, one finds words bearing overlapping connotations of one\u2019s \u201croot\u201d (primarily \n\u02bfirq, a\u1e63l), one\u2019s stock (primarily jins, \u02bfun\u1e63ur), and one\u2019s lineal heritage (nasab), all of which \narticulate individuals\u2019 biocultural inheritance in essentialized and metaphorical terms \nthat suggest its traceability to a primordial place or people of origin. They construe one\u2019s \ngroup identity as a product of deeply historical, spatially situated, natural processes. \n\nIn contrast with the connotations of terms like raza in Spanish, which Ana M. G\u00f3mez-\nBravo shows was initially used to mean a defect in an object\u2019s purity, as with an alloyed \nmetal or stained gemstone, to have nasab, \u02bfirq, or \u02bfun\u1e63ur in early Arabic literature \nis to have strength of social standing: nasab is typically found paired with \u1e25asab, or \ninherited merit, and one who is said to have these two qualities is typically a person \nwith known lineal bona fides.55 According to Louise Marlow, in the early Islamic period \nthis usage spurs an apologetic counter-narrative, in which people claim that their \u1e25asab \nis their d\u012bn (religious fidelity) and that their nasab is their Islam, effectively saying that \nindividual righteousness can outweigh lineage while also reinforcing lineage\u2019s rhetorical \nimportance.56 In this sense, the field of biobehavioral terms found in early Arabic literature \nis more analogous to what Charles de Miramon has noted of the first appearances of \nthe word race in medieval French texts, in which\u2014akin to people possessing \u1e25asab and \nnasab\u2014it became linked with ideas about heritable nobility within dynasties. According \nto de Miramon, ideas of biologically transferred merit became \u201crelated to the self-\nconsciousness of European nobles but are peripheral and even against the ideological core \nof nobility, which insists on individual virtue.\u201d57 Likewise in Arabic-speaking domains \nracialized descriptors were but few of several factors that were used to render individuals \nsocially comprehensible; their use was both sustained and militated against in various \nforms of Islamic discourse. This is a point of contrast with the later European epistemes \nin which Wade claims race originates, but this does not validate his periodization. Indeed, \n\n53.  Wade, \u201cRace, Ethnicity, and Technologies of Belonging,\u201d 591.\n54.  David Nirenberg, \u201cWas there Race before Modernity? The Example of \u2018Jewish\u2019 Blood in Late Medieval \n\nSpain,\u201d in Neighboring Faiths: Christianity, Islam, and Judaism in the Middle Ages and Today, 232\u201364 (Chicago, \nIL: University of Chicago Press, 2014), 248.\n\n55.  Ana M. G\u00f3mez-Bravo, \u201cThe Origins of \u2018Raza:\u2019 Racializing Difference in Early Spanish,\u201d Interfaces: A \nJournal of Medieval European Literatures 7 (2020): 64\u2013114, at 80.\n\n56.  Louise Marlow, \u201c\u1e24asab o Nasab,\u201d in Encyclopaedia Iranica, online ed., ed. Ehsan Yarshater, updated March \n20, 2012, http://www.iranicaonline.org/articles/hasab-o-nasab; see also \u201c\u1e24asab wa-Nasab,\u201d in Encyclopaedia of \nIslam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill Online).\n\n57.  Charles de Miramon, \u201cNoble Dogs, Noble Blood: The Invention of the Concept of Race in the Late Middle \nAges,\u201d in The Origins of Racism in the West, ed.", "start_char_idx": 54206, "end_char_idx": 58020, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6fdaaada-36ca-4412-abfd-dc5399e1cd98": {"__data__": {"id_": "6fdaaada-36ca-4412-abfd-dc5399e1cd98", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "29f85e12-16e6-4d8a-b784-065410f8458c", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "188ef00b07780ea787413be2110878fe70472591d425d47aaa946adaa16230f4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5f45bca7-f379-447a-a40e-fb2c4629658e", "node_type": "1", "metadata": {}, "hash": "7fd36251e637b9f7ee884e123207ecb7bf91585b2ffe21d5194a4fbcd0c2349d", "class_name": "RelatedNodeInfo"}}, "text": "Miriam Eliav-Feldon, Benjamin Isaac, and Joseph Ziegler, 200\u201316 \n(Cambridge: Cambridge University Press, 2009), 215.\n\nhttp://www.iranicaonline.org/articles/hasab-o-nasab\n\n\n335  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDavid Nirenberg recognizes a contradiction at the heart of the project of assigning race\u2019s \norigins to a specific era at all:\n\nWe can embrace the view that the pre-modern work of differencemaking can fruitfully \nbe compared to modern concepts of race and still be concerned that claiming to locate \nthe origins of race risks producing partial and provincial histories that replicate the \ngenealogical errors they claim to criticize.58\n\nWe might nonetheless conceive of there being periodizable differences in the human \nscales and costs of forms of racialization. Modern, racialized technologies of information \ngathering and processing, killing, policing, border-construction, and so on can now do local \nand global violence to people in ways that polities identified as premodern \u201cracial states\u201d59 \ncould not.60 Silva likewise subscribes to Wade\u2019s periodization even as she inverts its causality, \nsaying that constructions of race reify ideas of time and place. She further claims that the \nvery ways in which we now cognize the human are through an intellectual architecture that \nshe dubs the \u201canalytics of raciality,\u201d the fashioning of which co-constituted many supposed \nsignature features of modernity such as science, globalism, and subjectivity. But to view the \npremodern world as being preracial by comparison appears to confuse degree with kind. \nAnd as I discuss below, the progression to the racial present is neither uniform nor linear.\n\nMuch as in modernity, the explanatory framework of race is ideational and ideal-\ntypical; it does not always do the work it is supposed to do. In the medieval Arab-Islamic \ncontext, the significance of the observability of one\u2019s putative origins is thrown into sharp \nrelief in critical moments where their unintelligibility could cast one\u2019s social standing \ninto doubt. One common Arabic euphemism sometimes used to point redemptively to the \noccurrence of atavism\u2014first articulated by Aristotle as traits such as skin color from several \ngenerations back making a sudden resurgence in one\u2019s offspring\u2014was naza\u02bfa il\u0101 i\u02bfr\u0101qihi \n(\u201che took after his ancestral qualities\u201d).61 The Prophet Mu\u1e25ammad uses a similar phrase in a \npronouncement on the paternity of children who do not bear the same complexion as their \nparents: \u201cthere is no grounds for condemnation if a man does not identify with his child\u2019s \n\n58.  David Nirenberg, \u201cRace and Religion,\u201d in A Cultural History of Race in the Middle Ages (800\u20131350), ed. \nThomas Hahn, 67\u201380 (New York: Bloomsbury, 2021), 69.\n\n59.  Perhaps the most prominent recent uptake of this term is Geraldine Heng\u2019s description of seventh/\nthirteenth century England, which she has referred to as the \u201cfirst racial state in the West.\u201d Adam Hochman has \napplied David Theo Goldberg\u2019s characterization of the \u201cracial state\u201d in interpreting Heng\u2019s characterization of \nthe medieval English church as statist, although, as he notes, Goldberg uses this definition to restrict race to the \nmodern and to correlate its instantiation with the nation state. See Geraldine Heng, England and the Jews: How \nReligion and Violence Created the First Racial State in the West (Cambridge: Cambridge University Press, 2019); \nAdam Hochman, \u201cIs \u2018Race\u2019 Modern? Disambiguating the Question,\u201d Du Bois Review: Social Science Research on \nRace (2020): 1\u201319, at 12. \n\n60.  The model of sovereignty that extends these mechanisms of racialized violence has been termed \n\u201cnecropolitics\u201d by Achille Mbembe. See Mbembe, \u201cNecropolitics,\u201d trans. Libby Mientjes, Public Culture 15,  \nno. 1 (2003): 11\u201340. \n\n61.  On Aristotle\u2019s opinions regarding inheritance, see Devin Henry, \u201cAristotle on the Mechanism of \nInheritance,\u201d Journal of the History of Biology 39, no. 3 (2006): 425\u201355.", "start_char_idx": 58021, "end_char_idx": 61978, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5f45bca7-f379-447a-a40e-fb2c4629658e": {"__data__": {"id_": "5f45bca7-f379-447a-a40e-fb2c4629658e", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6fdaaada-36ca-4412-abfd-dc5399e1cd98", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b05573d6ec4c76272c70deb47bba05a99cd2c5a6e21010b7b4de2d11946f164f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "be842925-60d7-4119-97a9-502a662a9303", "node_type": "1", "metadata": {}, "hash": "c24607f12e384051f794fa72d306e33e1c1d16fafd417bcecf70b4ce7b765a3a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  336\n\ncolor, for it is simply a root toward which [the child] has inclined (huwa \u02bfirq naza\u02bfahu).\u201d62  \nNotably these cases usually involve accusations of women\u2019s adultery with non-Arab \nracialized people. \n\nIn the pre- and early-Islamic period, those with mixed paternal Arabian and maternal \nnon-Arabian lineage were dubbed haj\u012bns, a pejorative term sometimes translated as \n\u201cmongrel.\u201d However, after the rise of Islam, legal nasabs gradually came to exclusively \nemphasize patrilineal descent, in a move that Elizabeth Urban describes in part as a plea \nfor the enduring legitimacy of the leadership classes by \u201credefin[ing] concubines\u2019 children \nas full \u2018Arabs\u2019 and thus fully deserving of the caliphate.\u201d63 Mixed identities ensuing from \nrelationships between various historic Arabian families and non-Arabian women were \nlegally elided despite still having everyday social impacts, which came to pose new trials \nfor children who were raced differently than their Arab fathers in literature and in life.64 \nLegal structures such as umm walad (\u201cmother of a child\u201d) supported patrilineal pathways to \nassimilation into Arabness as well by ensuring that children born to an enslaved mother\u2014\nwho, as a matter of course, was typically ethnically as well as religiously different from \nher owner65\u2014would assume their father\u2019s family name and social rank. The patriarchal \nunderpinning of this structure is a double-edged sword. The practice of denying paternity \nof mainly female children born to enslaved concubines and rendering them muwallad\u0101t \n(\u201cborn\u201d into slavery) endured in the early Islamic period.66\n\nGendered treatment of the transmission of ethnic status ramified elsewhere, too. There is \nsome evidence that the terminologies, and assuredly the stigmas, relating to being born to a \nnon-Arab father and Arab mother persisted into the Islamic period, and that this vocabulary \nwas mapped onto understandings of enslaveability. Such people were designated as muqrif, \nwhich literally indicates something adulterated or, in husbandry, \u201ca horse or some other \ncreature of lower pedigree whose mother is Arabian and whose father is not,\u201d and, like \nhaj\u012bn, was said in the j\u0101hiliyya and early centuries of Islam to have designated heritable low \nsocial rank or bastardy.67 The sixth-century poet Hind bt. al-Nu\u02bfm\u0101n used the term iqr\u0101f \n(mixed offspring) to vaunt her own family by claiming that her having ignoble children \n\n62.  Mu\u1e25ammad b. Mukarram b. al-Man\u1e93\u016br, Lis\u0101n al-\u02bfarab (Beirut: D\u0101r \u1e62\u0101dir, 1955), 4395; Ibn \u1e24ajar and \nal-Bukh\u0101r\u012b, \u201cB\u0101b Idh\u0101 \u02bfara\u1e0d bi-naf\u012b al-walad,\u201d in Fat\u1e25 al-b\u0101r\u012b shar\u1e25 \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b, ed. \u02bfAbd al-\u02bfAz\u012bz b. \u02bfAbd \nAll\u0101h b. B\u0101z (Beirut: D\u0101r al-Ma\u02bfrifa, 1959), 9:442.\n\n63.  Elizabeth Urban, Conquered Populations in Early Islam: Non-Arabs, Slaves, and the Sons of Slave Mothers \n(Edinburgh: Edinburgh University Press, 2020), 119.\n\n64.  I have discussed this in brief in the following as well: Rachel Schine, \u201cRace and Blackness in Premodern \nArabic Literature,\u201d Oxford Research Encyclopedia of Literature, 2021, https://oxfordre.com/literature/\nview/10.1093/acrefore/9780190201098.001.0001/acrefore-9780190201098-e-1298.\n\n65.  On the evolution of the phenomenon of ethnically differentiated, non-Arabian enslavement, see Ramon \nHarvey, \u201cSlavery, Indenture, and Freedom: Exegesis of the \u2018Muk\u0101taba Verse\u2019 (Q.", "start_char_idx": 61983, "end_char_idx": 65402, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "be842925-60d7-4119-97a9-502a662a9303": {"__data__": {"id_": "be842925-60d7-4119-97a9-502a662a9303", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5f45bca7-f379-447a-a40e-fb2c4629658e", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "54cb867fd079060a210a8f0a3a9bfeeb23136fb15d759bb759fb8ed7bab79d1c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4a4d3a30-5fe2-4354-8ac5-2d36ba2f68be", "node_type": "1", "metadata": {}, "hash": "f6937b9f6f329ade49bedb6f386fb9df06d8c3d9523cf3807dcb33253c2cd7d5", "class_name": "RelatedNodeInfo"}}, "text": "24:33) in Early Islam,\u201d Journal of \nQur\u02beanic Studies 21, no. 2 (2019): 68\u2013107, at 72.\n\n66.  Elizabeth Urban, \u201cRace, Gender and Slavery in Early Islamicate History,\u201d History Compass 20, no. 5 \n(2022): 1\u201311, at 7. \n\n67.  Ibn al-Man\u1e93\u016br, Lis\u0101n al-\u02bfarab (Cairo: D\u0101r al-Ma\u02bf\u0101rif, 1981), 3600\u20133601.\n\nhttps://oxfordre.com/literature/view/10.1093/acrefore/9780190201098.001.0001/acrefore-9780190201098-e-1298\nhttps://oxfordre.com/literature/view/10.1093/acrefore/9780190201098.001.0001/acrefore-9780190201098-e-1298\n\n\n337  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nwas proof that her lovers had been lesser than (wa-in yaku68 iqr\u0101fan fa-m\u0101 anjaba al-fa\u1e25l); \na line attributed to Bashsh\u0101r b. Burd shows him satirizing the decadence of the times \nby stating that muqrifs had become society\u2019s chiefs, and those metaphoric stallions with \nparents of pure lineage (\u1e6dirf) kept the company of saddled-up donkeys (al-\u1e25im\u0101r al-m\u016bkaf).69 \nConstructions of mixed identities, like those of race broadly, are social and not biological.70 \nIn testament to this, the conception of people as muqrif has a longer legal life than haj\u012bn in \nhuman applications. In one fourth/tenth-century bill of sale, muqrif is ostensibly used to \ndesignate a woman born to a man who had an enslaved father and free mother (muwalladat \nal-muqrif),71 indicating the term\u2019s continued currency for and conflation with heritable, \nracialized unfreedom. Free, Arab women were discouraged from mixed relationships by \nsuch prospects, and indeed their insulation from legal harm (\u1e0darar) through them was \nenshrined by various Islamic legal schools through the concept of kaf\u0101\u02bea, which emphasized \nparity of ability, nasab, and degree of freedom between spouses.72 At the same time that the \ndefinitive flow of nasab was taking these gendered turns in Islam\u2019s first centuries, it was \nalso transforming from a local aspect of Arabian social capital into a heuristic for describing \nall of humanity. \n\nThe advent of the Abbasids and their secretariat brought with it an interest in and \ncapabilities for mapping the span of their empire and modeling knowledge of the world, \nvisually and in prose. The third/ninth-century caliph al-Ma\u02bem\u016bn, legendary for his thirst \nfor knowledge, is said to have commissioned a no-longer extant map of the known world, \ninspired by the work of Ptolemy.73 Chancery functionaries, historians, scientists, and \nanthologists synthesized information conveyed through isr\u0101\u02be\u012bliyy\u0101t and translations from \nmyriad other Late Antique sources in a plastic set of mapping traditions whose focuses \n\n68.  Here, read yakun, the final letter of which is apocopated for the sake of meter.\n69.  Mu\u1e25y\u012b al-D\u012bn al-Nawaw\u012b, Kit\u0101b al-Majmu\u02bf, ed. Mu\u1e25ammad Naj\u012bb al-Mu\u1e6d\u012b\u02bf\u012b (Jeddah: Maktabat al-Irsh\u0101d, \n\n1992), 18:59; Kimberley Carole McNeil, \u201cA Critical Translation of the Article on the Horse from al-Damiri\u2019s \u2018Hayat \nal-Hayawan al-Kubra\u2019\u201d (MA diss., University of Arizona, 1983), 13. Al-Taw\u1e25\u012bd\u012b, Al-Ba\u1e63\u0101\u02beir wa-l-dhakh\u0101\u02beir, ed. \nMu\u1e25ammad al-Sayyid \u02bfUthm\u0101n (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2014), 128.\n\n70.", "start_char_idx": 65403, "end_char_idx": 68473, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4a4d3a30-5fe2-4354-8ac5-2d36ba2f68be": {"__data__": {"id_": "4a4d3a30-5fe2-4354-8ac5-2d36ba2f68be", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "be842925-60d7-4119-97a9-502a662a9303", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "ed150dd4dd0607f4664b5ff7d4a0aff80aa685e323adfb30152156a8785a9b90", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "517356b4-45f1-4f65-96f9-4142112b2022", "node_type": "1", "metadata": {}, "hash": "53e35b0f0ff8f93772069fe5bac4043b9e82a5b241e52439f3874ea55ee3c1f5", "class_name": "RelatedNodeInfo"}}, "text": "70.  I here paraphrase conclusions made by Josep Llu\u00eds Mateo Dieste in his comparative study of mixedness \nin North Africa. See Josep Llu\u00eds Mateo Dieste, \u201cAre there \u2018Mestizos\u2019 in the Arab World? A Comparative Survey of \nClassification Categories and Kinship Systems,\u201d Middle Eastern Studies 48, no. 1 (2012): 125\u201338.\n\n71.  See Na\u00efm Vanthieghem, \u201cQuelques contrats de vente d\u2019esclaves de la collection Aziz Atiyya,\u201d The Journal \nof Juristic Papyrology 44 (2014): 163-87, at 179-90. Though used here to simply mean \u201cborn to,\u201d muwallad(a) is \na term that also evokes mixing, culturally or according to biological epistemologies, and in various times and \nplaces has indicated someone of non-Arab heritage who Arabizes through their milieu, or someone of part-Arab \nheritage. In Iberia, for example, as being a mawl\u0101 by clientage rather than manumission receded as a practice, the \nterm muwallad encoded those who may previously have fallen under the institution while also distancing new \nIberian converts to Islam and Arabizers from old, prestigious families of maw\u0101l\u012b to the Umayyads. On classing \nmuwallad\u016bn vis-\u00e0-vis maw\u0101l\u012b in Umayyad al-Andalus, see Janina Safran, Defining Boundaries in al-Andalus: \nMuslims, Christians, and Jews in Islamic Iberia (Ithaca, NY: Cornell University Press, 2013), 56\u201361. \n\n72.  Y. Linant de Bellefonds, \u201cKaf\u0101\u02bea,\u201d in Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill \nOnline).  \n\n73.  Michael Cooperson, al-Ma\u2019mun (Oxford: Oneworld, 2005), 103.\n\nhttp://dx.doi.org/10.1163/1573-3912_islam_SIM_3772", "start_char_idx": 68470, "end_char_idx": 70018, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "517356b4-45f1-4f65-96f9-4142112b2022": {"__data__": {"id_": "517356b4-45f1-4f65-96f9-4142112b2022", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4a4d3a30-5fe2-4354-8ac5-2d36ba2f68be", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "6e135d12f07cba4470eea9cd6de0f98af98d65bafa5e0bde0993a23aedfb32c6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "25f8c038-694c-4ff7-b2d3-43bdad0d6986", "node_type": "1", "metadata": {}, "hash": "d85e948e15f5c9cfd565e8b8ffcacf151ed2f6b0c377adfe04e60c254fb6f67a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  338\n\ntended to vary in accordance with their authors\u2019 own locales.74 Through their diffuse efforts, \nnasab came to encompass and account for all the people about whom knowledge was \nincreasingly being generated via Noahic genealogy, an analytic already in use in the early \nstages of the Arabian conquests and their chroniclers who initially drew up classifications \nfor the peoples to whom they and their peers were exposed and of whom they were aware. \nThey traced all of humanity to one of Noah\u2019s three sons\u2014Sam, Yafet, and Ham. Each of the \nsons was said to have populated a different region of the globe. Sam\u2019s progeny were thought \nto occupy the world\u2019s idealized central latitudes, Yafet\u2019s the world\u2019s north, and Ham\u2019s the \nsouth. The points farthest north and farthest south were regarded as least habitable for \nany form of humanity, and the people that live there were therefore often linked with \neschatological imagery in addition to this primordial prophetic history: the fires of hell char \nthe skin and inscribe sinfulness in a similar fashion to the world\u2019s far southern reaches, \nthe frigidity of the north breeds stout bodies and fierceness and foments the irrational \nirreligiosity of peoples like Gog and Magog.75\n\nAs this geographic logic attests, in Abbasid-era writings the habituations and \ntemperaments of the brothers\u2019 offspring became grafted onto Greek schemes of the \n\u201cclimes,\u201d or bands of similar climate that produced similar effects in the body\u2019s humors, \nand in flora and fauna, across large swaths of the world. Those residing in temperate climes, \nlike Sam\u2019s children, were said to have more normative dispositions and physical features \nthan those in non-temperate zones. The environs of Ham\u2019s children, known as the bil\u0101d \nal-s\u016bd\u0101n (\u201clands of the Blacks\u201d), where the extreme heat and dryness blackened the skin \nand curled the hair and swelled the lips and caused intellectual lassitude and pleasure-\nseeking, deviate from the norm in one direction. In contrast, the lands of Yafet\u2019s progeny, \nknown by a handful of regional monikers rather than one, color-coded term, had cold and \ndamp climates that lightened one\u2019s features and straightened one\u2019s hair and made one more \nmilitant and less rational. Sometimes the Persians are descendants of Yafet, sometimes of \nSam. As Zolt\u00e1n Szombathy states, the configurations of these groupings in Arabic works are \nnot wholly separate from local uses of lineage among and across Arabian cultures, but have \na common thread: \n\nThe common element, if any, in what is called nasab in various societies\u2014Arab or \nnon-Arab, sedentary or nomadic\u2014may well be found in the fact that nasab is always \nand invariably a symbol, and more specifically a symbol of power and rights.76\n\nWe might further say that in imperially motivated and rigorously established Arabic-\nlanguage epistemologies of racial difference, the terms listed above act not just as symbols \n\n74.  I borrow the term \u201cmapping traditions\u201d from Zayde Antrim. See Antrim, Mapping the Middle East \n(London: Reaktion Books, 2018). \n\n75.  Aziz al-Azmeh, \u201cBarbarians in Arab Eyes,\u201d Past and Present: A Journal of Historical Studies 134 (1992): \n3\u201318, at 10, 15.\n\n76.  Zolt\u00e1n Szombathy, \u201cGenealogy in Medieval Muslim Societies,\u201d Studia Islamica 95 (2002): 5\u201335, at 35. \nEmphasis in the original. \n\n\n\n339  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nbut as \u201cfloating signifiers\u201d whose symbolism is subject to change and contestation.77 Rigor \nand malleability are not mutually exclusive, per what Wade notes above about racialization\u2019s \nprincipal importance for including and excluding members, probing frontiers, and \nconsolidating power within a colonial world order.", "start_char_idx": 70022, "end_char_idx": 73804, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "25f8c038-694c-4ff7-b2d3-43bdad0d6986": {"__data__": {"id_": "25f8c038-694c-4ff7-b2d3-43bdad0d6986", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "517356b4-45f1-4f65-96f9-4142112b2022", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "edf7bc942b0d69445ce2ea9c0851db8f73f5833d12750a9baaaebd3e9e0bee69", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "777f36ec-1f21-4fc0-b08d-66a0baedf0a4", "node_type": "1", "metadata": {}, "hash": "093f372645af8e0e197cedbb344c0964abea13c23c6c1d3e1be7827c11a541b4", "class_name": "RelatedNodeInfo"}}, "text": "Ann Laura Stoler similarly reminds us \nthat concepts are flexible implements to which we have ascribed and given false stability; \notherwise, they would not require \u201crepeated and assertive performance.\u201d78 It therefore \nfollows that the exact number and boundaries of the climes is not fixed across sources even \nas patterns emerge\u2014sometimes southern Arabia is in the same clime as the \u201clands of the \nBlacks,\u201d other times not, and sometimes their geographic closeness was not mapped onto \nhuman appearance.79 Some thinkers put great determinative stake in connections with \npre-Islamic Arabs, others the earliest Muslim community, and still others see the two as \nnearly indistinct, effectively essentializing Islam as Arab. In each case, writers configured \nhumanity in ways that staked claims of historical kinship, wedding these with contemporary \narticulations of power. This persists across genres, though in different permutations. As \nsuch, I have divided the translations I address below into the three broad categories of \ntravel literature, mannered literature, and popular literature, in order to point out the \nconnections within and between these forms, the racial narratives they employ, and how \ntranslators have navigated their rendering. \n\nTravel Literature: Ibn Fa\u1e0dl\u0101n, Ab\u016b Zayd al-S\u012br\u0101f\u012b, and Mu\u1e25ammad b. \u02bfUmar al-T\u016bnis\u012b\n\nIn much the way that expanding imperial horizons caused geographic and travel writing \nto proliferate and wax in importance in the Abbasid era, modern readerships prize these \nwritings on \u201cothers\u2019 others\u201d as a tool for broadening their perspectives on heterogeneity at \nhome. Julia Schleck notes that travel narratives that feature encounters between \u201cnonwhite \nindividuals and white Europeans\u201d present students with counternarratives to whitewashed \nnational histories and are therefore instrumental \u201csites for antiracist work.\u201d80 They also \ncaptivate and educate in myriad other ways, as attested in the fact that both Penguin \nClassics and the Library of Arabic Literature have given travel writings significant billing \n\n77. This phrase was originally coined by Stuart Hall in: Sut Jhally and Stuart Hall, Race: The Floating\nSignifier (Northampton, MA: Media Education Foundation, 1996).\n\n78.  Ann Laura Stoler, Duress: Imperial Durabilities in Our Times (Durham, NC: Duke University Press, 2016), \n17\u201318.\n\n79.  Though the clime schemes were typically longitudinal, al-Idr\u012bs\u012b, for example, places the \u201clands of the \nBlacks\u201d primarily in the west of the first clime but acknowledges the existence of Black people in cities farther \nnorth and east, lying in the second clime on the west coast of the Red Sea in places like \u02bfAydh\u0101b. Locations that \nare longitudinally parallel and on Red Sea coast\u2019s east, like Jeddah, are not said to have Black residents. He also \ndivides those located in the first clime but situated in South and East Asian locales, including parts of India and \nChina and those who \u201cencircle the sea\u201d (kullu man ya\u1e25ta\u1e0dinu al-ba\u1e25r), as \u201cbrown\u201d (sumr) and restricts being \nBlack (s\u016bd) to those in African locales (including coastal ones, as with the lands of the zanj), distinguished by \ntheir peoples\u2019 desert dwelling (ahl al-\u1e63a\u1e25\u0101r\u0101). See al-Idr\u012bs\u012b, Kit\u0101b Nuzhat al-musht\u0101q f\u012b ikhtir\u0101q al-\u0101f\u0101q (Cairo: \nMaktabat al-Thaq\u0101fa al-D\u012bniyya, 2002), 1:134, 98.\n\n80.  Julia Schleck, \u201cStranger than Fiction: Early Modern Travel Narratives and the Antiracist Classroom,\u201d in \nTeaching Medieval and Early Modern Cross-Cultural Encounters, ed. Karina F. Attar and Lynn Shutters, 87\u2013101 \n(New York: Palgrave MacMillan, 2014), 88.", "start_char_idx": 73805, "end_char_idx": 77380, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "777f36ec-1f21-4fc0-b08d-66a0baedf0a4": {"__data__": {"id_": "777f36ec-1f21-4fc0-b08d-66a0baedf0a4", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "25f8c038-694c-4ff7-b2d3-43bdad0d6986", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "1a12f7ed345348a5ef70533aee4acebc2146936d598309cbd2b79ae121aaa939", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9c4eb82e-e7d3-4f12-ac87-54e09772b508", "node_type": "1", "metadata": {}, "hash": "c233acd7b25825df56c5a554206756359ce931f0b80abc7119f67bfe5d9179e1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  340\n\namid their offerings. In one instance they even overlap, with both presses producing their \nown versions of A\u1e25mad b. Fa\u1e0dl\u0101n\u2019s fourth/tenth-century epistle about his travels as an \nAbbasid envoy, referred to in Arabic simply as his Ris\u0101la.\n\nThe Penguin Classics translators of the Ris\u0101la of Ibn Fa\u1e0dl\u0101n, Paul Lunde and Caroline \nStone, echo Schleck\u2019s bid for normalizing a multiethnic portrait of premodernity by \nremarking on the surprising mundanity of an Arab dignitary\u2019s run-in with Vikings, saying \nthe encounter \u201cwas not [\u2026] as unexpected as might at first appear.\u201d81 They then explain \nthe routes of trade\u2014primarily in furs\u2014that networked Volga River traders with numerous, \nmore southerly Muslim cosmopolises. Throughout their introduction to the text, and indeed \nin the title under which they chose to publish it\u2014Ibn Fa\u1e0dl\u0101n and the Land of Darkness\u2014\nLunde and Stone center the encounter between the Baghdadi envoy and these people who \nhave traveled downriver from a \u201cmysterious\u201d region.82 Their reasons for this are clear: the \nVikings\u2019 presence in the territories of the Bulgh\u0101r king to whom our author was sent was \nan accident of timing, but the resulting descriptions have far overshadowed the journey\u2019s \noriginal intents in contemporary receptions. Lunde and Stone magnify this further by \nregaling us with the Land of Darkness (diy\u0101r al-\u1e93ulum\u0101t), an Arabic moniker for the \nnorthernmost reaches of the known world, where dwell the epitomes of difference between \nthe children of Sam and the children of Yafet, such as the peoples of Gog and Magog, who \nfigure in the eschaton across a number of traditions. In so doing, the translators emphasize \na meeting not only between south and north, but East and West, in that the Viking Rus\u02be, \nhailing originally from Sweden, are now aligned with Schleck\u2019s \u201cwhite Europeans,\u201d and \nArabs with \u201cnonwhite individuals.\u201d What might appear to be a reference to Conrad on the \ncover for the uninitiated is quickly reversed when they explain that Ibn Fa\u1e0dl\u0101n would have \nbeen \u201cvery much aware\u201d that Baghdad typified \u201csophisticated civilization\u201d\u2014the lifestyles of \nthe northerners less so.83 \n\nIn contrast to Lunde and Stone\u2019s tactic of simultaneously centering and subverting \nEuropeanness, the Library of Arabic Literature\u2019s translator of the same text, James \nMontgomery, achieves what we might call a provincialization of Europe by focusing \nprimarily on the journey\u2019s stated target, a religiously edifying entente between the newly \nIslamized Turkic Bulgh\u0101rs, referred to in the text as \u1e63aq\u0101liba, and the Abbasid caliph. In \na West that has long failed to appreciate the distinctions between Arabs and Turks, and \nbetween the Muslims and non-Muslims among them, with conflating exonyms like \u201cSaracen\u201d \nstill disturbingly common even in academic medieval studies, Montgomery renders this \nrendezvous strange rather than mundane.84 He asks rhetorically, \u201cWhy would someone \nmake such a journey in the early fourth/tenth century, from the luxurious splendor of \n\n81.  Ibn Fa\u1e0dl\u0101n, Ibn Fadl\u0101n and the Land of Darkness: Arab Travelers in the Far North, trans. Paul Lunde and \nCaroline Stone (London: Penguin Classics, 2012), xiii. \n\n82.  Ibid., xvii.\n83.  Ibid., xxi.\n84.  On the contemporary scholarly use of the term Saracen and its problems, see Shokoofeh Rajabzadeh, \n\n\u201cThe Depoliticized Saracen and Muslim Erasure,\u201d Literature Compass 16, no. 9\u201310 (2019): 1\u20138.", "start_char_idx": 77384, "end_char_idx": 80883, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9c4eb82e-e7d3-4f12-ac87-54e09772b508": {"__data__": {"id_": "9c4eb82e-e7d3-4f12-ac87-54e09772b508", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "777f36ec-1f21-4fc0-b08d-66a0baedf0a4", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "e40c21ceb1bb974a4b1d9f8bf37c87538daf549644a1b90b4fe2f2d4631d2d81", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "73ef2855-f9d2-4b68-b2ca-ff76ec6b5831", "node_type": "1", "metadata": {}, "hash": "c860db0237eb7832a49a6a3ead00e2d527a863ef9b31be10c1e3b8773c524a10", "class_name": "RelatedNodeInfo"}}, "text": "341  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ncaliphal Baghdad to a billet in a yurt among the Bulgh\u0101rs, a semi-nomadic Turkic tribe?\u201d85 \nThe answer lies in the title Montgomery gives to his own rendering of the text, Mission to \nthe Volga: \u201cmission\u201d is a double entendre that indicates the Abbasid\u2019s \u201cmutually inclusive\u201d \ndesigns of religio-political expansion through missionizing and the daring, dangerous \nadventure with which Ibn Fa\u1e0dl\u0101n and his comrades are tasked.86 \n\nThrough this choice of focus, Montgomery also urges readers to dispense with cynical \nreadings that construe the text\u2019s proselytism as a convenient cover for purely economic \nmotives. And yet, as Lunde and Stone raise, certain economic valences are unmistakable \nwhen read against other Arabic sources about the lands Ibn Fa\u1e0dl\u0101n traversed.87 Most \nprominent among these other works are a host of references to the trade in \u1e63aq\u0101liba\u2014\nsometimes rendered as \u201cSlavs\u201d but, as shown in these uses, indicating an extensive identity \nformation comprising various peoples of the northern steppes. \u1e62aq\u0101liba is not an entirely \nexonymic usage, but rather is an Arabic rendering, likely via Greek, of the term Slovenes, \nand though authors note that while some who came under the moniker in Arabic would \ncertainly have self-designated as Slovenes, many also would not. Henry and Ren\u00e9e Kahane \nargue that because of transformations to the term in Greek, it had been an indicator of \nunfreedom rather than a mere ethnonym when it was taken up in Arabic.88 The multivalence \nof \u1e63aq\u0101liba often results in qualified glosses, such that Marek Jankowiak defines it as \u201ca term \nthat in medieval Arabic literature denoted the Slavic populations of central and eastern \nEurope (and possibly some of their neighbors).\u201d89 People who fell under the term also did \nso because of how they arrived in different Muslim-ruled lands, in the west via markets in \nPrague or in the east, of course, via the Volga.90 \n\nThose enslaved from these regions were commonly used in central Islamic lands as \nconcubines, soldiers, and eunuch guards, and they could only legally come under this \ncondition if they were non-Muslim. One third/ninth-century author relates that the \n\u1e63aq\u0101liba, who are often counterposed with the zanj in a white-black polarity, are said to be \nimproved by castration, which \u201cmakes one smarter, sharpens his acuity, and strengthens his \nnature and energies\u201d; before castration, \u1e63aq\u0101liba are notoriously brutish.91 The paternalist \nlogic here is self-evident; this brief passage both writes the \u1e63aq\u0101liba as depraved and finds a \nkey to their remediation in a violent, self-serving mechanism that brings the \u1e63aq\u0101liba under \nimplicitly Muslim control. So synonymous did the two become that in certain instances, the \nterm \u1e63aq\u0101liba is used to simply mean \u201ceunuchs.\u201d Both the resonances of \u1e63aq\u0101liba as light-\n\n85.  Ibn Fa\u1e0dl\u0101n, Mission to the Volga, ed. and trans. James Montgomery, in Two Arabic Travel Books, ed. and \ntrans. Tim Mackintosh Smith and James E. Montgomery (New York: New York University Press, 2014), 167.\n\n86.  Ibid., 178.\n87.  Ibn Fa\u1e0dl\u0101n, Ibn Fadl\u0101n and the Land of Darkness, xxx. \n88.  Henry Kahane and Ren\u00e9e Kahane, \u201cNotes on the Linguistic History of Sclavus,\u201d in Studi in onore di Ettore \n\nLo Gatto e Giovanni Maver, 345\u201360 (Florence, 1962), 360.\n89.  Marek Jankowiak, \u201cWhat Does the Slave Trade in Saqaliba Tell Us about Early Islamic Slavery?\u201d \n\nInternational Journal of Middle East Studies 49, no. 1 (2017): 169\u201372, at 169.\n90.  Ibid. \n91.", "start_char_idx": 80887, "end_char_idx": 84411, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "73ef2855-f9d2-4b68-b2ca-ff76ec6b5831": {"__data__": {"id_": "73ef2855-f9d2-4b68-b2ca-ff76ec6b5831", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9c4eb82e-e7d3-4f12-ac87-54e09772b508", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "6e970831b7729842e2913584dca72e4e0f424e4f0ab7752a09ef9b078426765b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b451c3c3-f8c3-4a08-ac29-d48d86914b64", "node_type": "1", "metadata": {}, "hash": "8ddbddb8ed18b45a107981cf26fcb2c6c87387f0f63c8c5a1d3ceb5cf9e20fb4", "class_name": "RelatedNodeInfo"}}, "text": "90.  Ibid. \n91.  Al-J\u0101\u1e25i\u1e93, Kit\u0101b al-\u1e24ayaw\u0101n, ed. \u02bfAbd al-Sal\u0101m Mu\u1e25ammad H\u0101r\u016bn (Cairo: Mu\u1e63\u1e6daf\u0101 al-B\u0101b\u012b al-\u1e24alab\u012b, 1965), \n\n1:116. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  342\n\nskinned enslaved people vis-\u00e0-vis the zanj or s\u016bd\u0101n and the resonance of them as eunuchs \ndiffused into other parts of the Mediterranean, with cognates in Spanish that indicate \ngelding, and with the Old French Chanson de Roland making use of a cognate to indicate \nparts of the \u201cSaracen\u201d militia distinct from those that are \u201cdark\u201d (brun).92 \n\nJust as the raciality of the term renders who precisely is meant by the nominal ethnonym \nzanj in various instances unclear\u2014what is sometimes a particular term for a variety of \nAfrican ethnicities from the continent\u2019s southeast elsewhere means anyone with dark \nskin, with particular unfree and/or subordinated statuses, and so on\u2014the term \u1e63aq\u0101liba \nthus invites slippage in Abbasid-era sources. Those dubbed \u1e63aq\u0101liba discursively meld with \nvarious denizens of the northern and western peripheries of the Islamic world. When the poet \nJar\u012br once acerbically declared \u201c[The tribes of] Taym and Ism\u0101\u02bf\u012bl are as much kin to each other as \nthe Blacks (zanj) are to the Byzantines (r\u016bm),\u201d a listener replied, \u201cthe \u1e63aq\u0101liba are more distant \n[from the zanj],\u201d indicating that they would have offered a more apt comparison, and was met \nwith the response \u201cJar\u012br doesn\u2019t differentiate between Byzantines and \u1e63aq\u0101liba.\u201d93 Happily, \nLunde and Stone include a variety of other, later sources about the far north with which to \ncompare Ibn Fa\u1e0dl\u0101n\u2019s writings on the \u1e63aq\u0101liba and others. Tellingly, it is only with these later \nsources that the two translate using the term \u201crace.\u201d Is Ibn Fa\u1e0dl\u0101n then pre-racial?\n\nIn his own exonymic slippage, Ibn Fa\u1e0dl\u0101n refers to his host not as the leader of the Bulgh\u0101rs, \nor even of a group of Turks, but as malik al-\u1e63aq\u0101liba, \u201cKing of the Slavs,\u201d though when the king \norders his own title proclaimed in Friday sermons, it is malik bulgh\u0101r.94 Where Lunde and Stone\u2019s \ntranslation contains no mention of the Bulgh\u0101r ethnicity outside of their few self-designating \nmoments, Montgomery has added several mentions of the Bulgh\u0101r territories and people to \nthe text where genericisms (e.g., baladuhum) are used, seemingly to signpost and clarify who \nis being discussed. We might wonder how Ibn Fa\u1e0dl\u0101n\u2019s own views of the Bulgh\u0101rs-qua-\u1e63aq\u0101liba \nwere prefigured by the fact that the caliph al-Muqtadir, by whom he was dispatched, was said to \nhave conspicuously consumed the services of 11,000 eunuchs, including \u201c7,000 blacks and 4,000 \nwhite slavs (\u1e63aq\u0101liba bay\u1e0da),\u201d who \u201cformed a prominent element in the court\u2019s audiences and \nparades.\u201d95 \n\nPer the foregoing, \u1e63aq\u0101liba may already have been synonymous with whiteness for Ibn Fa\u1e0dl\u0101n \nin his era, and as such he does not discuss their color.", "start_char_idx": 84396, "end_char_idx": 87275, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b451c3c3-f8c3-4a08-ac29-d48d86914b64": {"__data__": {"id_": "b451c3c3-f8c3-4a08-ac29-d48d86914b64", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "73ef2855-f9d2-4b68-b2ca-ff76ec6b5831", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "4371ac9e66ae42ecc325fe83cb4650a8ce482cbbba1844ac9f1b1a1e9e667088", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "030f30d6-d3ee-49d9-87d6-f0f026d8906d", "node_type": "1", "metadata": {}, "hash": "140d189f2858086e491039dedcb3b39e7309ab72db8a83d7df2bebe7ac8f58e4", "class_name": "RelatedNodeInfo"}}, "text": "However, he is struck by the particular \n\u201cperfection\u201d of the tall bodies and pale (shuqr) tending toward ruddy (\u1e25umr) visages of the \nnew-to-him R\u016bs (fa-lam ar atamm abd\u0101n minhum).96 By contrast, the invisible or presumed \nwhiteness of the \u1e63aq\u0101liba for Ibn Fa\u1e0dl\u0101n serves as a reminder that many Arab authors in central \nAbbasid lands by Ibn Fa\u1e0dl\u0101n\u2019s time themselves also identified as white (abya\u1e0d). This is an identity \nthat al-J\u0101\u1e25i\u1e93, writing a few decades before Ibn Fa\u1e0dl\u0101n, queries through his Black narrators in \n\n92.  Kahane and Kahane, \u201cNotes on the Linguistic History of Sclavus,\u201d 359.\n93.  Al-J\u0101\u1e25i\u1e93, Kit\u0101b al-\u1e24ayaw\u0101n, 7:236\n94.  Ibn Fa\u1e0dl\u0101n, Mission to the Volga, 218\u201319. \n95.  Nadia Maria El-Cheikh, \u201cEunuchs at the Court of al-Muqtadir,\u201d Journal of the Economic and Social \n\nHistory of the Orient 48, no. 2 (2005): 234\u201352, at 236; Hil\u0101l b. al-Mu\u1e25sin al-\u1e62\u0101bi\u02be, Rus\u016bm d\u0101r al-khil\u0101fa, ed. Mikh\u0101\u02be\u012bl \n\u02bfAww\u0101d (Beirut: D\u0101r al-R\u0101\u02beid al-\u02bfArab, 1986), 8.\n\n96.  Ibn Fa\u1e0dl\u0101n, Mission to the Volga, 240.\n\n\n\n343  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nFakhr al-s\u016bd\u0101n \u02bfal\u0101 al-b\u012b\u1e0d\u0101n, saying \u201cthe Arabs are of us, not of the whites, because of their \ncloseness in color to us. Indians (al-hind) are brighter (asfar) in color than the Arabs, yet are \n[said to be] among the Blacks.\u201d97 The crystallization of the presumption of Arab whiteness later \nled the eighth/fourteenth-century author Ibn Khald\u016bn to remark of northern people that they \n\u201care not called by their color, because the people who established the conventional meaning of \nwords were themselves white,\u201d and as such there was no deviation from the norm that elicited \nmarking (fa-lam yusamm\u016b bi-i\u02bftib\u0101r alw\u0101nihim li-ann al-bay\u0101\u1e0d k\u0101na lawnan li-ahl tilka al-lugha \nwa-l-w\u0101\u1e0da\u02bfa li-l-asm\u0101\u02be fa-lam yakun f\u012bhi ghar\u0101ba ta\u1e25malu \u02bfal\u0101 i\u02bftib\u0101rihi).98 \n\nTrue to this, throughout the aforementioned sources, \u1e63aqlab\u012b whiteness is indicated most \nfrequently when in contradistinction with enslaved people who are raced as Black. That their \nwhiteness is particularly visibilized in sources where their unfreedom is also emphasized \nis illustrative both of relative \u1e63aqlab\u012b proximity to and precarity within whiteness as a \nhegemonic mode of being; their whiteness is most insisted upon when it poses the least \nlikelihood of category confusion because it is forming part of a classed opposition that \ndid not signify vis-\u00e0-vis Arabness. Similarly, writing of depictions of enslavement in Arab-\nMuslim painting, Lamia Balafrej notes that, \u201cImages of black workers thus fulfilled a double \nrole: as the nonidentical twin of the white slave, and as the reversed image of the free Arab.\u201d \nShe detects dichotomies between Black and white slaves and between unfree Black and free \nArab actors in artworks, but identifies multiple common elements that forge iconographic \nsimilarity between enslaved white people and free Arabs, such that the impression of \ncomplete reversal does not obtain.", "start_char_idx": 87276, "end_char_idx": 90209, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "030f30d6-d3ee-49d9-87d6-f0f026d8906d": {"__data__": {"id_": "030f30d6-d3ee-49d9-87d6-f0f026d8906d", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b451c3c3-f8c3-4a08-ac29-d48d86914b64", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "d837737a0e2f4f492aaf6279b064136d7719838ab3862b4f6cf8150ee276c7e4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a0c1e1aa-dd68-4bde-853b-5c055fd699e9", "node_type": "1", "metadata": {}, "hash": "ea81778308dfa6d0f77d00a9ced65a11ccb4f7c106fd3059be78db4469a4a9d1", "class_name": "RelatedNodeInfo"}}, "text": "Instead, in her view, this implies that unfree white figures \nare given representational \u201crespite or possibility of change\u201d in their subject positions.99 At \nthe confluence of the Volga and Kama rivers, straddling modern Europe and Asia, and \nencountering a variety of \u201cwhite,\u201d loosely related children of Yafet whom we now regard \nas Turkic, Slavic, and Nordic, Ibn Fa\u1e0dl\u0101n\u2019s travels therefore prompt us not just to subvert \nor provincialize Europe\u2019s gaze, but to go a step further by redressing Europe\u2019s notional \nmonopoly on the discourses of whiteness. The text and its translations instead enable us to \nquery the racialization of whiteness in transregional premodern consciousness.\n\nWhen reading the text with race in mind in this fashion, agreements emerge between \nIbn Fa\u1e0dl\u0101n\u2019s observations and the generally accepted portrait of the peoples of the north \nsketched above. The ways that the bitter cold of the north is described link it ineluctably \nwith paganism and related practices while also heightening the apparent bravery of our \nnarrator; encamping on the frozen Amu Darya, Ibn Fa\u1e0dl\u0101n tells us the land is like zamhar\u012br, \nor the harsh cold of hell that, like its harsh heat, is said to be a \u201cform of punishment\u201d \n(lawn al-\u02bfadh\u0101b) unparalleled on earth (ashadd m\u0101 tajid\u016bna min al-bard min zamhar\u012br \n\n97.  Al-J\u0101\u1e25i\u1e93, Kit\u0101b al-Ras\u0101\u02beil al-siy\u0101siyya (Beirut: D\u0101r wa-Maktabat al-Hil\u0101l, 2002), 552. \n98.  Translation as quoted in Paul Hardy, \u201cMedieval Muslim Philosophers on Race,\u201d in Philosophers on Race: \n\nCritical Essays, ed. Julie K. Ward and Tommy L. Scott, 38\u201362 (Oxford: Blackwell Publishers, 2002), 51; Ibn Khald\u016bn, \nMuqaddimat Ibn Khald\u016bn, ed. \u02bfAbd All\u0101h Mu\u1e25ammad Darw\u012bsh (Damascus: D\u0101r Ya\u02bfrib, 2004), 192.\n\n99.  Lamia Balafrej, \u201cDomestic Slavery, Skin Color, and Image Dialectic in Thirteenth-Century Arabic \nManuscripts,\u201d Art History 44, no. 4 (2021): 1012\u201336, at 1031, 1024.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  344\n\njahannam).100 Much of our intrepid envoy\u2019s party cannot continue farther because of it. \nPressing onward, though, Ibn Fa\u1e0dl\u0101n comes across evidence that the climate breeds \n\ndifficulties in conveying religious truth, with its attendant norms of physical and intellectual \ncomportment, and so on: one Turk jokes that if God is punishing them with this cold, \nthey\u2019ll just give Him whatever He wants. Elsewhere, various northern pagans are flattened \ntogether by a common vocabulary of difference-making: both the Ghuzz\u012bya (the \u201cfilthiest of \nthe Turks\u201d) and the R\u016bs\u2014the description of whose poor hygiene is infamous\u2014are straying \nasses (\u1e25am\u012br \u1e0d\u0101lla), which resonates multiply with representations of unbelievers in the \nQur\u02be\u0101n as astray (\u1e0d\u0101ll\u012bn) and as asses who turn away from warnings of the Day of Judgment \n(\u1e25am\u012br mustanfira) or who are immodest in other ways (Q 31:19).101 That this phrase \npunctuates Ibn Fa\u1e0dl\u0101n\u2019s comments on these peoples\u2019 physical filth calls us to consider the \nimplied relationship between external and internal attributes. It also recalls Paul Hardy\u2019s \nstatement that those in temperate zones were the \u201chuman paradigm [\u2026] all human beings \nare admitted to the conversation of justice, indeed, to the conversation of philosophy itself \nbut only if they conform to this paradigm.\u201d102 Ibn Fa\u1e0dl\u0101n essentializes several groups in \nintemperate zones in nonhuman terms that other authors extend much further.", "start_char_idx": 90210, "end_char_idx": 93623, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a0c1e1aa-dd68-4bde-853b-5c055fd699e9": {"__data__": {"id_": "a0c1e1aa-dd68-4bde-853b-5c055fd699e9", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "030f30d6-d3ee-49d9-87d6-f0f026d8906d", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "7995996202917930e3f3cf82b94083ba1636694f5a36a3630e49a90da1ae888f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2c062cc3-a939-4688-9ac4-4f09f08e31f3", "node_type": "1", "metadata": {}, "hash": "8ca916c01cb4856be35d3f86cb5c745ca90c60f43d1366c80f968a5de6297624", "class_name": "RelatedNodeInfo"}}, "text": "As both Montgomery and Lunde and Stone note, Ibn Fa\u1e0dl\u0101n\u2019s writings predate a genre of \ndiaristic travel narrative. This genre would also become heavily blended with written sources \non geography that taxonomically stitched together the climate and its humoral effects \nwith race, rationality, and belief. Ibn Fa\u1e0dl\u0101n ultimately does not make these connections \nexplicit. However, there are other moments that suggest his awareness of the sciences of \nbodily scrutiny that were marshalled in these later literatures. Where Ibn Fa\u1e0dl\u0101n extols the \nruddiness (\u1e25umr) of the R\u016bs, he claims that he did not see any \u1e63aq\u0101liba who shared a similar \nundertone to their skin (i\u1e25mir\u0101r), the phrasing of which closely matches the English idea \nof being in the \u201cpink of health.\u201d Along with this lack of a red cast, the \u1e63aq\u0101liba are colicky, \nmany of them dying from the condition (q\u016blanj), which in medical understandings was \nlinked with coldness and dryness of the humors and an excess of black bile.103 This reference \nto general distemper evokes physiognomic and medical discourses that further deepen the \nimpression of the \u1e63aq\u0101liba as unidealized and not-quite-white in their racialization, even as \nthey dwell at the earth\u2019s famously pale extreme.104\n\n100.  Ibn Fa\u1e0dl\u0101n, Mission to the Volga, 196; al-Nis\u0101\u02be\u012b, Tafs\u012br al-Nis\u0101\u02be\u012b, ed. \u1e62abr\u012b b. \u02bfAbd al-Kh\u0101liq al-Sh\u0101fi\u02bf\u012b and \nSayyid b. \u02bfAbb\u0101s al-Jal\u012bs\u012b (Beirut: Mu\u02beassasat al-Kutub al-Thaq\u0101fiyya, 1990), 2:660.\n\n101.  Ibn Fa\u1e0dl\u0101n, Mission to the Volga, 200\u2013201, 242\u201343 n. 18.\n102.  Hardy, \u201cMedieval Muslim Philosophers on Race,\u201d 50.\n103.  Ibn Fa\u1e0dl\u0101n, Mission to the Volga, 238. \n104.  Though she does not employ the lens of conditional whiteness to the texts themselves, Claire Weeda \n\ntraces the learned use of physiognomic and climatological writing\u2014and flytings\u2014in Western European \nacademies that had heterogenous memberships as prefiguring a range of virulent ethnonationalisms that \nstructure hierarchies within whiteness in analogous fashion to Ibn Fa\u1e0dl\u0101n\u2019s comparisons. Weeda refers to these \nclaims as establishing preferential distinctions between \u201cshades of whiteness,\u201d because their authors expressed \nthem in terms of their direct observability. The language of conditional whiteness, meanwhile, centers these \ndistinctions\u2019 social work as well as their mediation through elite institutions. Weeda further notes the major role \nplayed by Latin translations of Islamic scientific texts in supporting these claims. See Claire Weeda, Ethnicity in", "start_char_idx": 93626, "end_char_idx": 96116, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2c062cc3-a939-4688-9ac4-4f09f08e31f3": {"__data__": {"id_": "2c062cc3-a939-4688-9ac4-4f09f08e31f3", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a0c1e1aa-dd68-4bde-853b-5c055fd699e9", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "3326e1c006604eea7d9923793da560d38fedc8c4e4b13113149b02611d608211", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c633a91b-daba-45d6-a4fa-6e6865c0ca20", "node_type": "1", "metadata": {}, "hash": "d4512511ed62bab9b08a616f0d2d612c6ae99c3692dbceb4799c02fd46248b27", "class_name": "RelatedNodeInfo"}}, "text": "See Claire Weeda, Ethnicity in \n\n\n\n345  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIbn Fa\u1e0dl\u0101n\u2019s use of ruddiness as an indicator of health is likely based on more than \nmere intuition; by his era, translations of the iconic physiognomic treatise of Polemon \ncirculated in central Islamic lands and its knowledges became embedded in everyday \nlearned discourse.105 Even before then, the use of professional physiognomists was common \nin the Prophet Mu\u1e25ammad\u2019s lifetime, and a branch of prophetic medicine also consolidated \ntheir ways of seeing the body.106 A combination of these knowledges was instrumental to, \namong other things, the purchase of slaves. Manuals for purchase were a genre dominated \nby physicians who instructed would-be purchasers in discerning the health of each of the \ndifferent types of people they might own, particularly because indicators of greater than \nnormal humoral imbalance in those with black skin were different than those with white, \nand because slavers had varying, respective techniques for hiding their infirmity.107 Ibn \nFa\u1e0dl\u0101n\u2019s ability, therefore, to detect and differentiate between the temporary, accidental \nindicators of health and the essential natures of those he encounters in the north offers \nan occasion to discuss the diverse roles of natural sciences in supporting different forms of \nsocial hierarchy based on health, physical ability, and race. On the one hand, physiognomy \ncould be used to evaluate the individuated and ephemeral. On the other, it was also taken \nup to reify collective and immutable identities. Parsing the former from the latter throws \nracialization\u2019s selective essentialisms into relief. The Ris\u0101la is a stepping-stone through \nwhich to begin interrogating these notions, but it does not explicitly catalogue them. \n\nIndeed, Ibn Fa\u1e0dl\u0101n\u2019s lack of direct reliance on systematic knowledges and the air of \nauthorial uniqueness that results earns comment in both translations\u2019 introductions. \nMontgomery, for his part, reads Ibn Fa\u1e0dl\u0101n as particularly \u201chonest\u201d in his \u201chumanity.\u201d108 \nHe writes things earnestly and as he sees them, he frequently \u201centertain[s] contradictions,\u201d \nbut when he fails to understand his surroundings, he occasionally has recourse to indulging \nthe ugly human quality of \u201csuperiority.\u201d109 What Montgomery identifies as humanity, Lunde \nand Stone name \u201cobjectivity,\u201d saying that those cultural elements Ibn Fa\u1e0dl\u0101n makes an \nhonest effort to understand, like \u201cfood, drink, dress, manners, beliefs, customs, laws, taxes, \nand burial rites,\u201d are the same ones a \u201cmodern anthropologist\u201d might examine, though \nthese categories of analysis have always been strategically and subjectively chosen.110 Each \ntranslator in their own way problematically inscribes Ibn Fa\u1e0dl\u0101n as perspectiveless in \ntheir frontmatter\u2014his experience is universally human or aloofly social-scientific, yet also \ndivorced from intellectual streams of sources and traditions, to say nothing of his own \nracialized positionality. In so doing, though, they put their fingers on the pulse of something \n\nMedieval Europe 950\u20131250: Medicine, Power, and Religion (York: York Medieval Press, 2021), 104\u20135 and passim. \n105.  Robert Hoyland, \u201cPhysiognomy in Islam,\u201d Jerusalem Studies in Arabic and Islam, 30 (2005): 361\u2013402, 361.\n106.  Ibid., 362\u201365.\n107.  See, e.g., Ibn Bu\u1e6dl\u0101n, Ris\u0101lat J\u0101mi\u02bfat al-fun\u016bn al-n\u0101fi\u02bfa f\u012b shir\u0101\u02be al-raq\u012bq wa-taql\u012bb al-\u02bfab\u012bd, in Naw\u0101dir \n\nal-makh\u1e6d\u016b\u1e6d\u0101t, ed. \u02bfAbd al-Sal\u0101m H\u0101r\u016bn (Cairo: Mu\u1e63\u1e6daf\u0101 al-\u1e24alab\u012b, 1973), 2:379; Hannah Barker, That Most \nPrecious Merchandise, 99\u2013100.\n\n108.  Ibn Fa\u1e0dl\u0101n, Mission to the Volga, 171.\n109.  Ibid. \n110.  Ibn Fa\u1e0dl\u0101n, Ibn Fadl\u0101n and the Land of Darkness, xxv.", "start_char_idx": 96086, "end_char_idx": 99771, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c633a91b-daba-45d6-a4fa-6e6865c0ca20": {"__data__": {"id_": "c633a91b-daba-45d6-a4fa-6e6865c0ca20", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2c062cc3-a939-4688-9ac4-4f09f08e31f3", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "772a1bd5cf01006a65ae6f45a3da51c25eef48e5197ddeb70dab5e0d46db201c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "47e29c5b-26d9-4f17-8ff6-68a5342f95bc", "node_type": "1", "metadata": {}, "hash": "53cc28072436dcdc33de60b8d4a266fc7488e8b2425b83f12c9c0bd5f7e102c9", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  346\n\nin the author\u2019s own voice. Moreover, they gift us the opportunity to inspect prior forms of \nwhiteness and perspectivelessness alongside our own.\n\nIt is perhaps ironic that a much clearer perspective appears in a piece of travel literature \nthat, unlike Ibn Fa\u1e0dl\u0101n\u2019s, is not single-authored. Where Penguin anthologizes Ibn Fa\u1e0dl\u0101n \nalongside other authors writing about the far north in Arabic, the Library of Arabic \nLiterature pairs it with a text that addresses wholly different parts of the world, Ab\u016b Zayd \nal-S\u012br\u0101f\u012b\u2019s Accounts of China and India (Akhb\u0101r al-\u1e62\u012bn wa-l-Hind). Despite its attribution, \nal-S\u012br\u0101f\u012b\u2019s dependency on other sources, written and oral, is clear. Indeed, the term akhb\u0101r, \n\u201creportage\u201d or \u201caccounts,\u201d already connoted an established literary type by the time of \nthis travel book\u2019s third/ninth-century appearance, predicated on the ethic of trustworthily \nrecording eyewitness depictions. It was not until al-S\u012br\u0101f\u012b, though, that the form was put to \nwork in expounding the Islamic world\u2019s eastern neighbors, an endeavor that also required \nsoliciting the akhb\u0101r of those not always thought of as authoritative witnesses in other \nmedia: merchants, travelers, pilgrims, sailors, and factotums. The first book (kit\u0101b) that \nal-S\u012br\u0101f\u012b synthesizes into his collection is in fact more properly ascribed to an otherwise \nunidentified merchant, Sulaym\u0101n, along with other nameless reporters.111 The lines between \nal-S\u012br\u0101f\u012b as editor and his anecdote-supplying colleagues are blurred, lending many of the \ntext\u2019s value judgments an air of consensus and compelling us to recall that much of the \nwork of naturalizing race, per Wade\u2019s criteria above, lies in occluding the individual and all \ntoo human voices behind race\u2019s social construction. Where in Ibn Fa\u1e0dl\u0101n this occurs at the \nlevel of language, for al-S\u012br\u0101f\u012b it also occurs at the level of source selection; both inscribe a \nnormative balance between the said and unsaid. \n\nLike Ibn Fa\u1e0dl\u0101n, al-S\u012br\u0101f\u012b does not explicitly taxonomize the climes. He does, however, \necho the late antique conception that those at the known globe\u2019s farthest reaches are \nthe least normative, speaking of islands where men go naked and practice cannibalism in \nthe southern Indian Ocean, as opposed to the urbane precincts of China and India. These \ndifferences are paired with physiognomic indicators that are ascribed aesthetic value. And \nso, the island-dwelling cannibals are \u201cblack and have frizzy hair, hideous faces, and long \nfeet,\u201d whereas China, which is described as yet healthier terrain than India, is populated \nby the \u201cpale-skinned\u201d and \u201cgood looking\u201d; its people are the most similar to Arabs.112 This \nperception of China\u2019s relative healthfulness may have roots in antiquity as, in addition to \nlatitudinal climate divisions, some authors held that longitudinally those Easterners closest \nto the sun when it rose were at a humoral advantage compared to those farther west.113\n\nThe translator, Tim Mackintosh-Smith, appears in one instance to register this \ndisparity as well as that between the reporters and their subjects as a racial one. Where \ntheir respective non-Muslimness is discussed, he translates the two groups\u2014Indians and \nChinese people\u2014as \u201ceither race\u201d (\u1e63anafayn). However in a context in which the term \u201crace\u201d \n\n111.  Ab\u016b Zayd al-S\u012br\u0101f\u012b, Accounts of China and India, trans. Tim Mackintosh-Smith, in Mackintosh-Smith and \nMontgomery, Two Arabic Travel Books, 5.\n\n112.  Ibid., 27, 43.\n113.  Joshua T. Olsson, \u201cThe World in Arab Eyes: A Reassessment of the Climes in Medieval Islamic Scholarship,\u201d \n\nBulletin of the School of Oriental and African Studies 77, no. 3 (2014): 487\u2013508, at 497\u201399.", "start_char_idx": 99775, "end_char_idx": 103540, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "47e29c5b-26d9-4f17-8ff6-68a5342f95bc": {"__data__": {"id_": "47e29c5b-26d9-4f17-8ff6-68a5342f95bc", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c633a91b-daba-45d6-a4fa-6e6865c0ca20", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "1f81b2151ebb86a7b8319ec0dd00ec0d6ea7f8598872ef551cb827bf6a6f7675", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "96a3033a-d8e5-4de7-9d5b-b0ef77199a14", "node_type": "1", "metadata": {}, "hash": "c1a719e2fd951d75141244875d42bfccc23957e5006e82530508b43d34cf4a77", "class_name": "RelatedNodeInfo"}}, "text": "347  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\notherwise does not occur and which has not primed us to consider geography\u2019s role in \nracecraft in its frontmatter, this choice feels alienated from discussions of what it has \nmeant, throughout history, to construct the human \u201ckinds\u201d that a\u1e63n\u0101f stands in for.114 Such \ndiscussions might be more fruitfully staged through the ways that the text hierarchizes the \nsubjects under study; despite their religious difference, there is greater respect implicit \nin descriptions of China. This also maps onto perceived dominion, with even the Indians \nand Chinese averring that China\u2019s ruler ranks just below the rulers of Arabia and above \nByzantium, while India\u2019s king is fourth in prominence.115 One could use this text in the \nclassroom to talk about how race is used to consolidate and code relations of power that \ndefine self, allies, and others. From his perches at two great Abbasid entrepots, the port \ncities of S\u012br\u0101f and Basra, our author performs knowledge of the world\u2019s peoples in ways that \nare at once encyclopedic and targeted, ultimately sorting people into those with whom a \nMuslim can have meaningful exchange and those with whom he cannot. \n\nIn the words of Abdul JanMohamed, the \u201csimple machinery of the manichean allegory,\u201d or \nbinary oppositions that authors use to represent self and other, belies the seeming diversity \nof \u201cnatives\u201d represented in colonial ethnography, all of whom are ultimately commodified \nthrough various strategies of symbolism, while the author is the commodifier.116 Similarly, \nthough al-S\u012br\u0101f\u012b\u2019s encyclopedic approach presents us with seemingly diametrically opposed \nugly, dark-skinned cannibals and pale-faced, beautiful civilizational helpmates, he also \ngarners all this knowledge through, and places it at the disposal of, the endeavors of \ntravel, trade, and exploration that collectively enriched the Abbasid empire. The breadth \nof interaction with the goods and people into which al-S\u012br\u0101f\u012b gives insight became \ninstrumental to the Abbasids\u2019 cosmopolitan reputation both in its understanding in the \nmedieval period and today.117 The Abbasid caliphate took an active interest in sustaining \nthe dynamics that al-S\u012br\u0101f\u012b represents, with the first known state interventions to promote \nIndian Ocean trade through the abolition of import tariffs taking place under al-W\u0101thiq in \nthe mid-third/ninth century.118 The reverberations of these cultivated interactions across \nimperial boundaries led at times to strife abroad: the bustling trade that the merchant \nSulaym\u0101n, via al-S\u012br\u0101f\u012b, describes that linked Basra with the Chinese city of Guangzhou, \nto which \u201cMuslim, Christian, Jewish, and Zoroastrian\u201d foreign merchants were granted \nprivileged access through Chinese governmental protection, led to a late-third/ninth-\n\n114.  Al-S\u012br\u0101f\u012b, Accounts of China and India, 63.\n115.  Ibid., 39.\n116.  Abdul R. JanMohamed, \u201cThe Economy of Manichean Allegory: The Function of Racial Difference in \n\nColonialist Literature,\u201d Critical Inquiry 12, no. 1 (1985): 59\u201387, at 64.\n117.  On the fraught application of the term cosmopolitanism due to its erasure of inequality, particularly \n\nin the Abbasid world as recalled by Arabic popular tales, see Arafat Razzaque and Rachel Schine, \u201cTeaching the \nWorlds of the 1001 Nights,\u201d Approaches to Teaching the Global Middle Ages, ed. Geraldine Heng, 66\u201384 (New \nYork: Modern Language Association of America, 2022). On the question of \u201ccosmopolitanism\u201d as a term of use for \nIslamic history, see Mana Kia, \u201cSpace, Sociality, and Sources of Pleasure: A Response to Sanjay Subrahmanyam,\u201d \nJournal of the Economic and Social History of the Orient 61 (2018): 256\u201376. \n\n118.  Timothy Power, \u201cThe Abbasid Indian Ocean Trade,\u201d in The World in the Viking Age, ed. S\u00f8ren Sindbaek\nand Athena Trakadas, 46\u201349 (Roskilde: The Viking Ship Museum, 2014), 49.", "start_char_idx": 103544, "end_char_idx": 107424, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "96a3033a-d8e5-4de7-9d5b-b0ef77199a14": {"__data__": {"id_": "96a3033a-d8e5-4de7-9d5b-b0ef77199a14", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "47e29c5b-26d9-4f17-8ff6-68a5342f95bc", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "7e835fb5008524ff0f92ba781d54f7176a58ba8367e1ef83d27023f58cd4a758", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "407173f8-e83c-4329-a5c6-ac90c63a311d", "node_type": "1", "metadata": {}, "hash": "c0b0952b8a6facf7d45d9fbdb00fbc3193003e5f463317c8b96e4dbe935b2967", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  348\n\ncentury revolt targeting nonlocal traders.119 We may thus use al-S\u012br\u0101f\u012b to discuss Abbasid \nimperial and inter-imperial trajectories. These were marked in this period, according to \nPeter von Sivers, by a trend away from militancy and the \u201cfiscal gains of conquest,\u201d and \ntoward commercial development not just in the Indian Ocean but also on their western \nfrontiers, in part because of the Byzantine consumption of Indian Ocean goods transported \nalong the Euphrates and then overland through Syria.120\n\nAs one of the first Arabic texts to chronicle the Indian Ocean world, al-S\u012br\u0101f\u012b is often linked \nwith the legendary travels of Sindbad, whose abortive attempts at mercantile life whisk \nhim away to a number of Indian Ocean islands where he encounters giant cannibals, black \napelike humans or humanlike apes, people with a custom of burying widows and widowers \nalive, and untold riches, from Roc eggs to jewels large enough to hew into tableware.121 \nThis perfect storm of otherness in Sindbad and its analogues, in the estimation of Maurice \nPomerantz, at times tilts from the wondrousness of \u02bfaj\u0101\u02beib into horror.122 Their stories bring \nabout an intimate and pious meditation on one\u2019s own soul not dissimilar to Enlightenment \nphilosophers allegorizing the sublime using threatening, raced bodies and the fear they \ninspire.123 In construct with al-S\u012br\u0101f\u012b\u2019s Accounts, Sindbad\u2019s journeys can be used to query \nwhich parts of the known world were figured as more remote, and more inherently open \nto dramatization and fantasy, than others, as well as to ask which forms of racialization \nand which racialized others became subject in narrative to hybridization with animals, \nmonsters, or jinn. Such comparison throws into sharp relief the relationship between \nthe contours of empire and the parameters of thinkable difference, even in storytellers\u2019 \nimaginative romps. \n\nGiven the standard historiography of race, it is perhaps unexpected that many of the \nradical forms of difference in evidence in the above travel literature are absent in the Library \nof Arabic Literature\u2019s most modern offering in this area, the twelfth/eighteenth-century \ntraveler Mu\u1e25ammad al-T\u016bnis\u012b\u2019s In Darfur (Tash\u1e25\u012bdh al-adhh\u0101n bi-s\u012brat bil\u0101d al-\u02bfarab wa-l-\ns\u016bd\u0101n), translated by Humphrey Davies. As al-T\u016bnis\u012b\u2019s Arabic title indicates, Darfur was not \nsimply represented by the author as a regional entity with a unified character, but rather as \na patchwork characterized by lines between, across, and through Arabness and Blackness. \nBy this time, these identities are historicized for al-T\u016bnis\u012b as a function of traceability or \na lack thereof to Arabia, and particularly with the illustrious families of scholars (sayyids) \nand descendants of the Prophet (shar\u012bfs) who resided there.124 Though predicated on a \n\n119.  Tayeb El-Hibri, The Abbasid Caliphate: A History (Cambridge: Cambridge University Press, 2021), 95.\n120.  Peter von Sivers, \u201cTaxes and Trade on the \u2018Abbasid Thugh\u016br, 75\u2013962/133\u2013351,\u201d Journal of the Economic \n\nand Social History of the Orient 25, no. 1 (1982): 71\u201399, at 73.\n121.  On the connection between al-S\u012br\u0101f\u012b and Sindbad, see Maria Kowalska, \u201cFrom Facts to Literary Fiction: \n\nMedieval Arabic Travel Literature,\u201d Quaderni di Studi Arabi 5\u20136 (1987\u201388): 397\u2013403.\n122.  Maurice Pomerantz, \u201cTales from the Crypt: On Some Uncharted Voyages of Sindbad the Sailor \n\nIntroduction,\u201d Narrative Culture 2, no. 2 (2015): 250\u201369, at 262.\n123.  Meg Armstrong, \u201c\u2018The Effects of Blackness\u2019: Gender, Race, and the Sublime in Aesthetic Theories of \n\nBurke and Kant,\u201d The Journal of Aesthetics and Art Criticism 54, no.", "start_char_idx": 107428, "end_char_idx": 111131, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "407173f8-e83c-4329-a5c6-ac90c63a311d": {"__data__": {"id_": "407173f8-e83c-4329-a5c6-ac90c63a311d", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "96a3033a-d8e5-4de7-9d5b-b0ef77199a14", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "0e24f0b118e151e518a7365bf8025ea637b4c1ed8d407327e1e19b43511b3599", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5405040a-4708-41f3-a25e-26804e4b045f", "node_type": "1", "metadata": {}, "hash": "d96879230de5c80830c3693f9c686a0856e638912d6b7691fdff5ab291b2b455", "class_name": "RelatedNodeInfo"}}, "text": "3 (1996): 213\u201336, at 218\u201321. \n124.  Mu\u1e25ammad al-T\u016bnis\u012b, In Darfur: An Account of the Sultanate and Its People, ed. and trans. Humphrey \n\nDavies (New York: New York University Press, 2018), 1:xxiii.", "start_char_idx": 111132, "end_char_idx": 111329, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5405040a-4708-41f3-a25e-26804e4b045f": {"__data__": {"id_": "5405040a-4708-41f3-a25e-26804e4b045f", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "407173f8-e83c-4329-a5c6-ac90c63a311d", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "c9ae398a5d38ec3029098125f5910f199d3547cf6f3111970cf4a6b875a5e783", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7fae195b-f623-4c54-8d97-1bfdce9cca4f", "node_type": "1", "metadata": {}, "hash": "43911cbfebfd2c8544ff317fc75465a676857c33d1fc288f957a5cf825603c18", "class_name": "RelatedNodeInfo"}}, "text": "349  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nparticular place of origin, these networks are no longer so localized; the sultan of Morocco \nis a shar\u012bf, the instructors of Egypt\u2019s al-Azhar are sayyids, and so on. In the yet deeper \npast, their ties are all still bound to one of Noah\u2019s sons. These category formations were to \ntransform under British colonialism, though, and become territorially entrenched in Sudan \nas an \u201cArab\u201d north and a \u201cBlack\u201d south.125 It may be for this reason that R. S. O\u2019Fahey opines \nin his introduction that in the twentieth century, \u201cthere was now introduced a racial, \u2018Arab\u2019 \nversus \u2018African,\u2019 dimension into the complex tribal politics of Darfur.\u201d126 It is precisely this \nracial dimension\u2014globalized through the international coverage of the turn-of-the-century \nconflict in Darfur and cathected through primarily African American experiences of racial \noppression\u2014that Hisham A\u00efdi references as stoking anti-Arab hate abroad and further \nossifying the categories of Black and Arab as separate, though he notes that marking racial \ndifference in Sudan well preceded British colonialism.127 \n\nIn contrast to this contemporary narrative, we quickly find that al-T\u016bnis\u012b lives the \nentanglements between the two categories named in his title, his grandfather having \nremarried an Ethiopian woman and abandoned his Cairene family, and his father having \nfollowed suit; al-T\u016bnis\u012b nonetheless speaks admiringly of his family and its learning, \nwhich, as Davies points out, afforded them the mobility that echoes throughout pre- and \nearly-modern narratives of \u1e6dalab al-\u02bfilm\u2014quests for Islamic learning that also involved \nthe professional exercise of one\u2019s education to sustain the journey\u2014and that led to their \nresettlement in the bil\u0101d al-s\u016bd\u0101n in the first place. Their multigenerational itineracy \nleads al-T\u016bnis\u012b to have several uncanny encounters with extended family en route. In \ncontrast with these thick connections to which the author devotes the first chapters of his \nlog, al-T\u016bnis\u012b\u2019s personal travel narrative (ri\u1e25la) begins with rupture. As his team embarks \nfrom Fus\u1e6d\u0101\u1e6d, he recalls the \u201ctravails\u201d (mat\u0101\u02bfab) of travel, compounded by realizing that \nhe is surrounded by those who are, in Davies\u2019 English, \u201cnot of my own race\u201d (ghayri abn\u0101\u02be \njins\u012b), and who are instead children of Ham (abn\u0101\u02be \u1e24\u0101m).128 This is the only time that Davies \nemploys the word race in the first book of his two-volume translation of the text. In her \nown translation of this vignette in her book, A Different Shade of Colonialism: Egypt, \nGreat Britain, and the Mastery of the Sudan, Eve Troutt Powell renders jins not as race \nbut as tribe, likely because of the relationship al-T\u016bnis\u012b establishes between his jins and \nthe lineage of Sam, in contrast to the denizens of Darfur descended from Ham.129 Here, \nal-T\u016bnis\u012b\u2019s inheritance of premodern, lineage-essentialist categories of human kinds is on \nample display, as is the relationship of concepts of race to those of biobehavioral heredity, \narticulated primarily as a matter of ancestry and only secondarily as one of geography \n\n125.  On the role of racialization in this division, see Amir Idris, \u201cRethinking Identity, Citizenship, and \nViolence in Sudan,\u201d International Journal of Middle East Studies 44, no. 2 (2012): 324\u201326. \n\n126.  Mu\u1e25ammad al-T\u016bnis\u012b, In Darfur, 1:xxi.\n127.  A\u00efdi, \u201cSlavery, Genocide, and the Politics of Outrage,\u201d 46.\n128.  Mu\u1e25ammad al-T\u016bnis\u012b, In Darfur, 1:64\u201365.\n129.  Eve Troutt Powell, A Different Shade of Colonialism: Egypt, Great Britain, and Mastery of the Sudan \n\n(Berkeley: University of California Press, 2003), 34.", "start_char_idx": 111334, "end_char_idx": 114963, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7fae195b-f623-4c54-8d97-1bfdce9cca4f": {"__data__": {"id_": "7fae195b-f623-4c54-8d97-1bfdce9cca4f", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5405040a-4708-41f3-a25e-26804e4b045f", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "0b3709394a2800a493645a92f350cdb2ab495823977e616264cf0e8489398daa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5681cd90-6bed-4e96-88b8-e3e7dbb4cdf8", "node_type": "1", "metadata": {}, "hash": "9905c95f8e58b582be7cb43e8659c51ce77af4da0656f45804d6f70032df7c68", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  350\n\ngiven al-T\u016bnis\u012b\u2019s destination, and this is apparent in either of the two renderings.130 \nGesturing towards the determinacy of his categories, al-T\u016bnis\u012b speaks of an abiding \n\nanimosity (\u02bfad\u0101wa) between the children of Sam and Ham, despite spending the foregoing \nchapters discussing his other ancestors\u2019 pacific lives among them.131 But al-T\u016bnis\u012b seems \nto undermine this polarizing picture in the same breath in other ways. He quickly pivots \nto poetry extolling the virtue- and friendship-building benefits of travel in foreign lands, \nwhich stands in stark contrast to the original, mournful verses he declaims upon realizing he \nis surrounded by difference: \u201cyour body, your clothes, and your countenance are black upon \nblack upon black (fa-jismuka ma\u02bfa thiy\u0101bika wa-l-mu\u1e25iyyan saw\u0101d f\u012b saw\u0101d f\u012b saw\u0101d).\u201d132 \nAt first, this poem seems self-referential, with al-T\u016bnis\u012b speaking to himself in the second \nperson, but Troutt Powell reads the countenance mentioned here not as belonging to \nal-T\u016bnis\u012b, but to the other in whose midst he finds himself.133 This ambivalence\u2014sitting \nbetween metaphor and actuality, self and other, and Black and Arab\u2014reflects the tone that \nal-T\u016bnis\u012b takes in much of the remainder of his writing, which amounts ultimately to a \ndensely observed account of the practices, politics, and potentates of the F\u016br sultanate that \nonly periodically relies on the traditional racial knowledges discussed above. \n\nAs both Troutt Powell and the Library of Arabic Literature\u2019s choice of foreword author \nfor the paperback, Kwame Anthony Appiah, note, al-T\u016bnis\u012b\u2019s most egregious failures are in \nhis representations of gender. \u201cIf race is one marker of cultural difference and boundaries, \nthen women are the signposts of civilization,\u201d states Troutt Powell.134 Appiah finds that in \nal-T\u016bnis\u012b\u2019s \u201cmoral and intellectual universe,\u201d enslaved eunuchs and their castration are \nunremarkable, and that his views of local women\u2014made especially libidinous by the clime\u2019s \nheat and designated the \u201croot of every disaster\u201d\u2014make for difficult reading.135 Al-T\u016bnis\u012b\u2019s \ntreatment of gender is not merely that, though, but rather marries the most traditionist \nelements of his racial education with ideas about the meaning of respectability for women \nand men with varying degrees of legal freedom, culminating in unreflective misogynoir \ntoward the free women of Darfur and complacency with the castration of its unfree men.136\n\nTroutt Powell reminds us that the Darfur of al-T\u016bnis\u012b was on the precipice of becoming \nan Egyptian colonial holding but was not yet so. In her words, his \u201cracial distinctions are \nnot based on a hatred of blacks,\u201d and in a sense they can\u2019t yet be. 137 Nonetheless we see \nthat, despite al-T\u016bnis\u012b\u2019s lack of animus, his work entails and gives occasion to discussions of \n\n130.  I borrow the phrase lineage-essentialism from Ron Mallon. See Mallon, The Construction of Human \nKinds (Oxford: Oxford University Press, 2016), passim, esp. 34. \n\n131.  Mu\u1e25ammad al-T\u016bnis\u012b, In Darfur, 1:64.\n132.  Ibid., 64\u201365.\n133.  Troutt Powell, A Different Shade, 34.\n134.  Al-T\u016bnis\u012b, In Darfur (2020), ix\u2013x.\n135.  Troutt Powell, A Different Shade, 37.\n136.  The term misogynoir was coined and elaborated by Moya Bailey and Trudy aka @thetrudz, who are \n\noften uncredited for doing so. See Moya Bailey and Trudy, \u201cOn Misogynoir: Citation, Erasure, and Plagiarism,\u201d \nFeminist Media Studies 18, no. 4 (2018): 762\u201368.\n\n137.  Troutt Powell, A Different Shade, 38.", "start_char_idx": 114968, "end_char_idx": 118531, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5681cd90-6bed-4e96-88b8-e3e7dbb4cdf8": {"__data__": {"id_": "5681cd90-6bed-4e96-88b8-e3e7dbb4cdf8", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7fae195b-f623-4c54-8d97-1bfdce9cca4f", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "54fb293b33dac2ea3c1a5c95bb98ab03bea71323e8bf8d6e33b910afae639515", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3541a132-d66f-40d0-a006-2a3350d3e272", "node_type": "1", "metadata": {}, "hash": "402b266f574e9874c71bb68d50edef24f84464dbf32c6bcaabbc5f028e1e6b2c", "class_name": "RelatedNodeInfo"}}, "text": "351  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nracialization, alongside class and gender. It also elicits a rethinking of how we periodize the \naforementioned human scales and costs of racial work. Suzanne Conklin Akbari advocates \nteaching medieval literature from single languages, traditions, or nations in ways that \nshowcase non-teleological histories of communication between and among cultures, \ndrawing on what Peregrine Horden and Nicholas Purcell call \u201cperiods of intensification\u201d \nand \u201cabatement.\u201d138 This disrupts reductionist narratives of, for example, antisemitic \nand Islamophobic paroxysms in various parts of Western Europe. It also disrupts ideas of \nprogress and periods themselves; not everyone\u2019s Middle Ages follow the same patterns. \nArguably, they do not occur at the same time. Teaching medieval and early modern Arabic \nliterature in translation with race in mind does similar disruptive work: at the very time \nthat we might expect to see emergent racist constructions in a narrative whose era is \neverywhere characterized by colonialism and chattel slavery, we find the forms race takes \nin al-T\u016bnis\u012b\u2019s writing instead rely on a set of much older and even attenuated tropes. \nAl-T\u016bnis\u012b\u2019s abated framework is unlike al-S\u012br\u0101f\u012b\u2019s intensified gaze under the Abbasids in a \nmajor trading city, but it is also visibly informed by traditions of geography, physiognomy, \nand so on that are rooted in this prior time and space. Moreover, al-T\u016bnis\u012b\u2019s gendered \nand classed representations of race suggest who reaps the narrative and social benefits of \nrapprochement in moments of abatement, and whom it is enduringly politic to epistemically \ndiminish. \n\nMannered Literature: Ibn Qutayba and al-Nuwayr\u012b\n\nWriting in the early fourth/tenth century, Ab\u016b Zayd al-S\u012br\u0101f\u012b and Ibn Fa\u1e0dl\u0101n were \npioneering a polyvalent, as yet unformed genre of travel and geographic writing, but both \nthe anthological practices employed by al-S\u012br\u0101f\u012b and the chancery etiquettes evinced by \nIbn Fa\u1e0dl\u0101n were already well established products of the Abbasid world and its adab, or \nrefined forms of writing and social comportment. The contours of adab grew not only out \nof the migration of oral to written modes with the acquisition of paper and efflorescence of \nbook arts, nor only out of the development of a centralized caliphal court culture. Rather, \nadab was parametrized by the particularities of where and with whose collaboration these \nother elements emerged. The significance of a large Persian upper class in shaping Abbasid \nhigh culture is well rehearsed, but its formative role in structuring how tastemakers and \nstatesmen alike defined Arabness and racialized Muslimness is less so. \n\nRecent work by Peter Webb shows that as dust settled from the Abbasid revolution \nin second/eighth-century Iraq, Arab-identifying litt\u00e9rateurs increasingly concretized \nwhat this identity meant for them through scriptural interpretation, creative writing, and \nhistoriography. Authors wrote Arabness as a combination of putatively traceable indicators \nof Arabian autochthony and its shared narrative that amounted to more than the sum of its \nparts. They did this in construct with the large Persian presence in their midst in ways that \nwere both inclusive and exclusive:\n\n138.  Suzanne Conklin Akbari, \u201cModeling Medieval World Literature,\u201d Middle Eastern Literatures 20, no. 1\u20132 \n(2017): 2\u201317, at 4.", "start_char_idx": 118536, "end_char_idx": 121940, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3541a132-d66f-40d0-a006-2a3350d3e272": {"__data__": {"id_": "3541a132-d66f-40d0-a006-2a3350d3e272", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5681cd90-6bed-4e96-88b8-e3e7dbb4cdf8", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "91f406106962e726d92308ed95f389d14b0024f5701e9b3e965ed75c94a838d7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3b996763-fc77-43f8-b2de-fb3578c7e826", "node_type": "1", "metadata": {}, "hash": "aaa7fc081e9748bd65f2fcf6a8660afdad8b230a88ab69d77e911ae24bba7dda", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  352\n\nThe paradigm of original Arab monotheism, a brief slip into paganism, and then a \nreturn to Islam appears to operate across genres, and it was not a fringe fancy of Arab \npartisans: it was shared by a variety of writers and appears as a logical construct to \nproject Arabian-Arabness as monotheistic, noble, and relatively accommodating with \nPersians\u2014just as Iraqi society was Muslim, powerful, and cosmopolitan.139\n\nPersians, meanwhile, underwent a related process that Sarah Bowen Savant refers to as a \nbalance of practices of remembering and forgetting.140 They remembered themselves not as \nArabs, but as Muslims who had a deeply historicized claim on monotheistic propensities as \nwell. The claims they staked, similarly to those of their Arab-identifying peers, were often \ngenealogical, tracing their identities to figures that would render them cousins of Ishmael \nand inheritors of the prophets. Persian authors\u2019 articulations of belonging in the umma \nbear a striking resemblance to the early locutions used by the Syrian mahjar in the United \nStates to argue for legal whiteness, and therefore eligibility for citizenship, while upholding \ntheir own particularity. Many such arguments were staked on their Christianity and the \nLevant\u2019s status as the birthplace of Jesus and numerous saints. Sarah Gualtieri refers to this \nconditioned bid for majoritization as the \u201cemergence of ethnicity\u201d rather than the \u201ctriumph \nof assimilation.\u201d141 \n\nIn moments of partisanship in the medieval context, though, some thinkers essentialized \nIslam as perfectible only by those with certain inherited, biobehavioral bona fides. This is \nthe position that the litt\u00e9rateur and jurist Ibn Qutayba appears to take in his fourth/tenth-\ncentury treatise, The Excellence of the Arabs (Fa\u1e0dl al-\u02bfarab wa-tanb\u012bh \u02bfal\u0101 \u02bful\u016bmih\u0101), in \nwhich he opines:\n\nGod subsequently brought Islam, and from the Arabs elevated the Prophet (God bless \nand cherish him), chief of all prophets [\u2026] God caused the Arabs to multiply, put an end \nto dissension among them, supported them with His angels, and strengthened them \nwith His power. He established them in the land and enabled them to tread upon other \nnations\u2019 necks. He endowed them with the caliphate, with succession to prophethood, \nand then with the imamate [\u2026] It was then, when there were no Easterners present, \nthat God addressed the Arabs, saying: \u201cYou are indeed the best community that has \never been brought forth for mankind.\u201d Other communities acqire excellence after the \nArabs (wa-l-umam \u1e6durran d\u0101khila \u02bfalayh\u0101 f\u012bhi).142\n\nHere, the Arabs are characterized as uniquely primed to receive and promote Islam. This \nuniqueness is constituted in two primary ways, the first being Ibn Qutayba\u2019s patterning \nof Arab ascendance on prior narratives of national chosenness that harken to other \n\n139.  Webb, Imagining the Arabs, 269.\n140.  Sarah Bowen Savant, The New Muslims of Post-Conquest Iran: Tradition, Memory, and Conversion \n\n(Cambridge: Cambridge University Press, 2013), 14\u201325. \n141.  Sarah Gualtieri, Between Arab and White: Race and Ethnicity in the Early Syrian American Diaspora \n\n(Berkeley: University of California Press, 2009), 156.\n142.  Ibn Qutayba, The Excellence of the Arabs, trans. Sarah Bowen Savant and Peter Webb (New York: New \n\nYork University Press, 2017), 69.", "start_char_idx": 121945, "end_char_idx": 125357, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3b996763-fc77-43f8-b2de-fb3578c7e826": {"__data__": {"id_": "3b996763-fc77-43f8-b2de-fb3578c7e826", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3541a132-d66f-40d0-a006-2a3350d3e272", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "9866ef4d641bc6e50b7282d4a507f57ee2bdc544533d0441121bdadfde633bdd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b8e57c65-a773-403e-bdf9-6c11d240f0e7", "node_type": "1", "metadata": {}, "hash": "dfd3be511267a076cd6a88140ad654a2fbd8d9d519ad4219b029e56b7abd0fbd", "class_name": "RelatedNodeInfo"}}, "text": "353  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ncommunities who have received revelation. Ilana Pardes notes, linking several passages, \nthat the massiveness and fecundity of the children of Israel, who are described in the \nHebrew Bible as \u201ccountless as the dust (per Abraham\u2019s memorable vision),\u201d leads them to \n\u201c\u2018dwell apart, not reckoned by the nations,\u2019\u2019 and this \u201cis seen as a proof of [their nation\u2019s] \ncultural strength.\u201d143 Ibn Qutayba\u2019s setting apart of the Arabs is not merely retrospective, \nhe also anticipates Islam\u2019s future when he states that God designated the community to \nwhom the Qur\u02be\u0101n was first revealed as the best at a time when no \u201cEasterners\u201d (which is \nhow the translation glosses \u02bfajam, an ambiguous term meaning both non-Arabs, Persians, \nand in Ibn Qutayba\u2019s case, non-Arab and non-Khorasanian Persians) had yet mixed with it. \nHis statement that other groups acquire excellence after the Arabs can alternatively be read \nas stating that they are included within excellence at the Arabs\u2019 bidding; it is not merely \nposterior, but also causal. Despite myriad traditions to the contrary in which Mu\u1e25ammad\u2019s \nearly company of believers and close companions hail from the many neighboring empires \nin Arabia\u2019s midst\u2014strategically figured as such in traditional Islamic historiographies that \nalso showcase leaders like the naj\u0101sh\u012b of Axum, the qay\u1e63ar of Byzantium, and the kisr\u0101 of \nPersia acknowledging Islam\u2019s religiopolitical legitimacy, and hence positive relationality \nwith other religiopolitical formations144\u2014Ibn Qutayba pursues an alternative strategy \ncommensurate with his purist aims. He casts the original Muslim umma as entirely Arab \nand the preservation of unadulterated Arab posterity as the force that will sustain Islam \nthrough the authority of caliphs, imams, and descendants of Mu\u1e25ammad. \n\nIt is perhaps with this essentialism in mind that the concept of race arises in the \ntranslators\u2019 introduction to the Library of Arabic Literature version of The Excellence of the \nArabs. Ostensibly, Ibn Qutayba is committing this claim to writing in the face of competing \ndeclarations of racialized prestige, particularly from Persianate \u201cBigots,\u201d or shu\u02bf\u016bb\u012bs, those \nPersian elites who were labeled as partisan to their own people and indices of aristocracy.145 \nThese contestations were coming increasingly to the fore at the very time when, in Ibn \nQutayba\u2019s view, Arab superiority could not be more patently divinely consecrated by the \nsuccess of the conquests and efflorescence of the Abbasids. However, per Sarah Bowen \nSavant, \u201cwhy\u2014modern interpreters should ask more seriously\u2014have historians turned up \nvirtually no self-professed Shu\u02bf\u016bb\u012bs, only their opponents?\u201d146 In other words, Ibn Qutayba \ndraws on an external designation for an alternative cultural chauvinism that was hardly \nprevalent in his era, representing it as an existential threat to Arab moral and social pride \nof place for his audience. The falsification of shu\u02bf\u016bb\u012b cultural dominance by Ibn Qutayba and \nhis peers has only been inflated, according to Savant, by Western historiography.147 \n\n143.  Ilana Pardes, The Biography of Ancient Israel: National Narratives in the Bible (Berkeley: University of \nCalifornia Press, 2002), 134.\n\n144.  Nadia Maria El Cheikh notes that the rulers of pre-Islamic powers also became parts of Umayyad \n\u201cimaginary ancestry\u201d and their self-positioning within universal history, sustaining their importance in caliphal \nstrategies of legitimation as \u201ctraditional rulers on earth.\u201d See Nadia Maria El Cheikh, Byzantium Viewed by the \nArabs (Cambridge, MA: Harvard University Press, 2004), 85.\n\n145.  Ibn Qutayba, Excellence of the Arabs, 5.\n146.  Savant, New Muslims, 28.\n147.  Sarah Bowen Savant, \u201cNaming Shu\u2018\u016bb\u012bs,\u201d in Essays in Islamic Philology, History, and Philosophy: A", "start_char_idx": 125361, "end_char_idx": 129192, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b8e57c65-a773-403e-bdf9-6c11d240f0e7": {"__data__": {"id_": "b8e57c65-a773-403e-bdf9-6c11d240f0e7", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3b996763-fc77-43f8-b2de-fb3578c7e826", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "96326136dc891294c9282ddda5d3d18209aeefe7cb53ee8fdf1edad725805ff6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "76d791bd-2b51-415b-82b8-11488dd4368a", "node_type": "1", "metadata": {}, "hash": "7dff0a8f54bf00f32526592cc387b2c58f396cd8827ab42d0751ca90345b546e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  354\n\nTrue to this, Webb and Savant note that at the time that Ibn Qutayba was writing, he was \nwriting not only against the rising stars of Persians in his midst, but also against decreased \nidentification of the people of Iraq with membership in \u201can Arab race (expressed in terms \nof Arab umma, j\u012bl, or nasab [Arab \u201cpeople\u201d or \u201ckin\u201d]),\u201d and increased identification with \nprovincial identities that even led some of them to see themselves as Persian because of \ntheir locales and norms.148 Webb and Savant ascribe this shift to the ethnic mixedness of \nIraqi cosmopolises, which \u201cmade it difficult to maintain pure tribal/racial lineages for long,\u201d \nthough the notion of pure lineage is typically upheld less by the maintenance of endogamy \nthan by the selective elision of intercommunal differences.149 As people\u2019s understandings \nof self and social membership change, their techniques of racialization do as well. Webb\u2019s \nown work shows this in accounting for how people in the Arabian Peninsula began to \nconceive of themselves as an \u201cArab\u201d unit rather than as distinct regional and tribal groups. \nIt is therefore worth considering which transformations of identity and its expression \nIbn Qutayba is happy enough to overlook in crafting his authentic Arab ideal, and which \naspects he regards as \u201cirreducible and unsublatable because [they are] an effect of the laws \nof nature that produce the existing variety of bodily and social configurations.\u201d150 Despite \nIbn Qutayba\u2019s\u2014and most premodern Muslim thinkers\u2019\u2014\u201cmonogenetic\u201d understanding \nof humankind, which some have described as foreclosing on racemaking because it does \nnot allow for the delineation of different human species, Ibn Qutayba ably formulates and \nadvises on the maintenance of fixed human categories by arguing for the preservation of \nprimordial, if not original, lineages.151 \n\nIbn Qutayba\u2019s vision of continuous Arab descent, and hence distinctness as a social \ngroup, hinges on two relatively recent discursive developments: an emphasis on patriliny \nand credence in sciences of genealogy that were first formalized in the Abbasid age. In \nmaking his case against the \u201cBigots,\u201d he probes global genealogies and rebuffs the Persians\u2019 \npolemical claim to descend from Isaac and their assertion that this makes them superior to \nthe Arabs, descended from Ishmael and his enslaved mother.152 Ibn Qutayba avers, instead, \nthat Hagar was purified by God and so valued by the Egyptians that she was given to Sarah \n\nFestschrift in Celebration and Honor of Professor Ahmad Mahdavi Damghani\u2019s 90th Birthday, ed. K. A. Thackston, \nW. M. Mottahedeh, and W. Granara, 166\u201384 (Berlin: De Gruyter, 2016). \n\n148.  Ibn Qutayba, Excellence of the Arabs, xiii.\n149.  Ibid., xiii.\n150.  Silva, Toward a Global Idea, 127.\n151.  Robert Bartlett\u2019s well-known article on the question of premodern \u201crace\u201d vs. \u201cethnicity\u201d adduces belief \n\nin monogenesis as a key differentiating element between premodern and modern projects of differentiating \nhuman identities. In his recent book, The Smell of Slavery, Andrew Kettler nuances this by saying that the \nemergence of theories of polygenesis characterize the rise of scientific racism, but not of racecraft and racism \nitself, and that monogenesis was a prevalent hypothesis well into the modern history of the Atlantic world. \nThinkers who subscribed to mono- and polygenetic theories often shared much more in common in their racial \nepistemologies than marking this out as a defining difference would suggest. See Robert Bartlett, \u201cMedieval and \nModern Concepts of Race and Ethnicity,\u201d Journal of Medieval and Early Modern Studies 31, no. 1 (2001): 39\u201356, \nat 45; Andrew Kettler, The Smell of Slavery: Olfactory Racism and the Atlantic World (Cambridge: Cambridge \nUniversity Press, 2020), 25.\n\n152.  Ibn Qutayba, Excellence of the Arabs, 21.", "start_char_idx": 129197, "end_char_idx": 133128, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "76d791bd-2b51-415b-82b8-11488dd4368a": {"__data__": {"id_": "76d791bd-2b51-415b-82b8-11488dd4368a", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b8e57c65-a773-403e-bdf9-6c11d240f0e7", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "3e26a4091bba0f9e7fde962d3813d9be18b46192b266da7a249dcfc47b2f1f5a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a558eeab-5d81-44c3-8670-ffafb145663b", "node_type": "1", "metadata": {}, "hash": "0b9acf8c9a96a88165b9ca587fa2bf233f65fb1a9a79a02b78fe744738bcfe00", "class_name": "RelatedNodeInfo"}}, "text": "355  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nas a gift. Overall, proximity to Abraham takes priority, and Ibn Qutayba elevates descent \nthrough elite foreign concubinage\u2014also a norm among Arab potentates of his day, as he \nnotes\u2014by arguing for its divine favorability. As noted above, Elizabeth Urban argues that \nthis is a maneuver that late-Umayyad and early-Abbasid authorities themselves made as \nwell; because caliphs, imams, and their heirs were increasingly born from relationships \nbetween a father of prominent, Arabian nasab and a mother of foreign origin, the elites \nauthored the patriliny of nasab and therefore their own full Arabness.153 They did so against \nthe backdrop of j\u0101hiliyya mores, in which mothers could also pass on nasab and its social \nnetworks to their children, and children born of \u201cmixed\u201d relationships were regarded \nas half-Arabs, rather than as directly assuming their father\u2019s pedigree. To suggest their \nown chosenness, figures claiming divine authority adduced the examples of Hagar and of \nMu\u1e25ammad\u2019s Coptic concubine, M\u0101riya, and suggested that having a \u201cslave ancestress does \nnot dilute [one\u2019s] Arab lineage.\u201d154 While Ibn Qutayba superficially critiques the \u201cBigots\u2019\u201d \nderision of Hagar and of concubines\u2019 uncleanliness, he also is taking their investment in \nmatriliny to task. God has clearly favored those with prominent fathers. \n\nThough his defense of enslaved women would seem to reach across class lines, Ibn \nQutayba is in fact heavily concerned with preserving a system in which such women \nunderwrite the legacies of upper-crust Arabs rather than complicate them. Similarly, \nhe elevates the people of Khorasan as a second-tier elite, or what we today might call a \n\u201cmodel minority,\u201d because they, too, have propped up their Arab stewards and helped \nthe Abbasids secure power. He emphatically exempts Khorasanians from his discussion, \nnoting that they had only briefly and latterly come under the power of \u201cEasterners\u201d (lam \nyaz\u0101l\u016b f\u012b akthar mulk al-\u02bfajam liq\u0101\u1e25an), which the translation glosses as a reference to the \nSasanians, but that Khorasanians had frequently been a check on Persian might both in \nthe pre-Islamic era and in their role during the Abbasid revolution.155 In this, they are not \nunlike the Arabs who had only momentarily lapsed into polytheism but also preserved \nmany elements of the \u201coriginal monotheism\u201d (al-\u1e25anafiyya).156 In effect, Ibn Qutayba posits \nan ethnic separation reified through the performance of political loyalties that renders the \nKhorasanians as a population once subject to but not of the \u02bfajam. Though this may relate \nto his own Khorasanian roots, Ibn Qutayba is also writing here in a tradition of praise by \nmembers of the Abbasid court for the Khorasanians\u2019 loyalty. In his Ris\u0101la f\u012b al-\u1e63a\u1e25\u0101ba, which \nis concerned in large measure with preserving the Khorasanian army\u2019s complacency with \nAbbasid rule, Ibn al-Muqaffa\u02bf (d. ca. 141 AH/759 AD) writes:\n\nThe army of the people of Khorasan is one to which none in [the realms of] Islam can \ncompare, and they have a vigor (man\u02bfa) through which they may, God willing, fulfill \n\n153.  On the role of paternalizing nasab in the authority of the imamate, as well as the role played by the \nmothers of imams in their racialization, see Amina Inloes, \u201cRacial \u2018Othering\u2019 in Shi\u02bfi Sacred History: Jawn ibn \nHuwayy the \u2018African Slave\u2019, and the Ethnicities of the Twelve Imams,\u201d Journal of Shi\u02bfa Islamic Studies 7, no. 4 \n(2014): 411\u201339.\n\n154.  Urban, Conquered Populations, 129.\n155.  Ibn Qutayba, Excellence of the Arabs, 72\u201373.\n156.  Ibid., 67.", "start_char_idx": 133132, "end_char_idx": 136727, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a558eeab-5d81-44c3-8670-ffafb145663b": {"__data__": {"id_": "a558eeab-5d81-44c3-8670-ffafb145663b", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "76d791bd-2b51-415b-82b8-11488dd4368a", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "55d1d329710fcb999ac5faf8fdae0922ebcf93ae17925eb45accd215b2c09f94", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0c6aa93e-9aab-4714-b16e-8eae40b61cf1", "node_type": "1", "metadata": {}, "hash": "0afa1000a1cd598fdb463c32cc73bf2be502c23546efcc063bfd48097e980715", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  356\n\ntheir excellence (yutammu fa\u1e0dlahum). Indeed, they are a people versed in obedience \n[of authority] (ba\u1e63ar bi-l-\u1e6d\u0101\u02bfa), favored among men (fa\u1e0dl \u02bfinda al-n\u0101s), restrained in \ntheir emotional and physical desires, opposed to corruption, and obsequious under \ngovernors. We do not know of this bearing (\u1e25\u0101l) manifesting in anyone outside their \nranks.157 \n\nIbn al-Muqaffa\u02bf discusses these virtues as essentially latent in Khorasanians and as yet \nunactualized rather than as ephemeral qualities that will disappear under mismanagement. \nTheir abilities are to be disciplined (ta\u02bed\u012bb, taqw\u012bm) to Abbasid ends through management \nby the Commander of the Faithful or squandered on some other less worthy cause. Ibn \nQutayba similarly uses Khorasanian identity to tie respectability both to one\u2019s birth station \nand to subscribing, by dint of innate upper-class decorum (sharaf), to a system in which \none is obligated to Arab rulers who are inevitably yet more advantaged.158 In contrast to \nthis inborn loyalty, some \u201clower-class Easterners\u201d have tried to fabricate prestige out of \njealousy of the Arabs by claiming descent from \u201c[the Easterners\u2019] kings and cavalry,\u201d which \nthey can do because their \u201cgenealogical system is extensive and unmonitored.\u201d159 \n\nIbn Qutayba draws on a common trope: even in the first formal works of Arab \nprosopography, anxiety arises about the charlatanism of some genealogists. Mu\u1e25ammad \nis said to have called out genealogists who lied about the number of generations between \nIshmael and Ma\u02bfa\u1e0d\u1e0d, for example.160 The forgery of nasab in order to garner authority \nbecame a topic of study that shared some methods with \u02bfilm al-rij\u0101l, or \u1e25ad\u012bth criticism, \nand was based on normative ideas of who was trustworthy and who not.161 On two fronts, \nIbn Qutayba claims that the Easterners\u2019 heredity lacks probative rigor, in that they both \ntake seriously the position of female ancestors and fail to have a hard science of tracking \nlineages. In the face of their claims that the Arabs come from tarnished stock, Ibn Qutayba \nessentially accuses them of being the real liars and adulterators, who have fabricated their \nsuperiority and infiltrated God\u2019s \u201cbest community.\u201d Ibn Qutayba thus enables us to talk with \nstudents about how racial logic works, circularly, to reify a fragile status quo by demonizing \nany counterclaim as scientifically weak or in defiance of the God-given natural order, even \nwhen both the science and the social order are relatively new. \n\nThe belief that Arabs alone had perfected the study of genealogy also appears in the \nsignificantly later work of Shih\u0101b al-D\u012bn al-Nuwayr\u012b, the eighth/fourteenth-century author \nof The Ultimate Ambition in the Arts of Erudition (Nih\u0101yat al-arab f\u012b fun\u016bn al-adab), an \noutstanding exemplar of the Maml\u016bk \u201cage of encyclopedias\u201d that has been abridged and \n\n157.  Ibn al-Muqaffa\u02bf, Ath\u0101r Ibn al-Muqaffa\u02bf (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1989), 311.\n158.  Ibn Qutayba, Excellence of the Arabs, 4.\n159.  Ibid., 7.\n160.  Hish\u0101m b. al-Kalb\u012b, Jamharat al-nasab, ed. \u02bfAbd al-Satt\u0101r Farr\u0101j (Kuwait: Wiz\u0101rat al-I\u02bfl\u0101m, 1983), 1:65. \n161.", "start_char_idx": 136731, "end_char_idx": 139934, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0c6aa93e-9aab-4714-b16e-8eae40b61cf1": {"__data__": {"id_": "0c6aa93e-9aab-4714-b16e-8eae40b61cf1", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a558eeab-5d81-44c3-8670-ffafb145663b", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "824a7bb94122748cd178ca5834ec202b58e59d94c6e46876b47a428eba31902e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b38bc81a-ec48-4a76-bf10-07a93f50600b", "node_type": "1", "metadata": {}, "hash": "80d861cbe0836a858d5973e6c2bcfcc7a385c47dcd824f7bdb1460d35d733502", "class_name": "RelatedNodeInfo"}}, "text": "161.  On the science and falsification of genealogy, see Zolt\u00e1n Szombathy, \u201cMotives and Techniques of \n\nGenealogical Forgery in Pre-modern Muslim Societies,\u201d in Genealogy and Knowledge in Muslim Societies: \nUnderstanding the Past, ed. Sarah Bowen Savant and Helena de Felipe, 24\u201337 (Edinburgh: Edinburgh University \nPress, 2014).\n\n\n\n357  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ntranslated by Elias Muhanna for Penguin Classics.162 As the title indicates, al-Nuwayr\u012b \nhas tasked himself with anthologizing the epitomes of adab, or the necessary bits of self-\nrefining know-how for the discerning individual. In a sense, al-Nuwayr\u012b\u2019s entire project is \ngenealogical, or in Muhanna\u2019s words, \u201chierarchical,\u201d in that it is premised on the ordering, \nclassification, and appraisal of viable knowledge.163 More explicitly, al-Nuwayr\u012b includes a \nspecific section \u201con genealogy\u201d (f\u012b al-ans\u0101b) in his book on humans, which he opens\u2014like \nmany professional genealogies\u2014with the thirteenth verse of S\u016brat al-\u1e24ujar\u0101t, translated \nby Muhanna as \u201cO mankind, we have created you male and female, and appointed you \nraces [shu\u02bf\u016bb] and tribes [qab\u0101\u02beil], that you may know one another.\u201d164 Al-Nuwayr\u012b reminds \nreaders that the Arabs \u201cboasted against the non-Arabs\u201d over their use of genealogy, \nrendering their knowledge of one another as unmatched.165 \n\nIn translating shu\u02bf\u016bb as \u201craces,\u201d Muhanna follows a number of Qur\u02be\u0101nic translators, \nincluding A. J. Arberry, for whom the concept of \u201crace\u201d when he published his The Koran \nInterpreted in 1955\u2014but five years after UNESCO\u2019s famous paper, The Race Question, \nwhich both upheld the jargon of racial anthropology and condemned racism\u2014likely still \nconsisted in category formations like Mongoloid and Caucasoid.166 More recent translators, \ntoo, like M. A. S. Abdel Haleem, have made use of the word \u201crace\u201d to convey this passage\u2019s \negalitarianism.167 Several others translate the term instead as \u201cpeoples\u201d or \u201cnations.\u201d168 \nFurther along, al-Nuwayr\u012b himself defines shu\u02bf\u016bb as being like the head of a body, with finer-\ngrain kinship formations below.169 The figurative rendering of a biosocial superstructure as \nthe head of a body is emblematic of a trend throughout the selected material: racial logic \nbecomes a medium and means for comparison coextensive with the taxonomic logic and \naesthetics of the encyclopedia.\n\nBecause the enterprise of assembling an encyclopedia is fundamentally a conservative \none, al-Nuwayr\u012b\u2019s anthology rehearses much of what has been discussed above: he explains \nthe effects of the climes on humors, flora, and fauna in his assaying of different nations\u2019 \n\n162.  Shih\u0101b al-D\u012bn al-Nuwayr\u012b, The Ultimate Ambition in the Arts of Erudition: A Compendium of Knowledge \nfrom the Classical Islamic World, trans. Elias Muhanna (New York: Penguin Books, 2016), xvii.\n\n163.  Al-Nuwayr\u012b, The Ultimate Ambition, xix.\n164.", "start_char_idx": 139930, "end_char_idx": 142815, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b38bc81a-ec48-4a76-bf10-07a93f50600b": {"__data__": {"id_": "b38bc81a-ec48-4a76-bf10-07a93f50600b", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0c6aa93e-9aab-4714-b16e-8eae40b61cf1", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "4fa29d3f5bd76ff13df59849c59ecfa631407278651a6a0a48132b3053cc68cd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "766aa854-dd53-4d8f-89d2-78d20a395806", "node_type": "1", "metadata": {}, "hash": "8cc0138b9ac0c90e32ce0599cb947b2877ccf0934a0c502fc37d747b618d88fc", "class_name": "RelatedNodeInfo"}}, "text": "Al-Nuwayr\u012b, The Ultimate Ambition, xix.\n164.  To the best of my knowledge, a trend of opening a genealogies with this verse originates with Ibn \n\n\u1e24azm\u2019s Jamharat ans\u0101b al-\u02bfarab, in which Ibn \u1e24azm glosses the verse\u2019s citation of \u201cmutual knowledge\u201d (ta\u02bf\u0101ruf) \nas a justification for genealogical sciences, saying, \u201cThus the mutual knowledge (ta\u02bf\u0101ruf) of people by means of \ntheir nasab is an objective that the Almighty had in creating us peoples and tribes, hence it must be the case that \nthe science of nasab is a science of high regard (jal\u012bl raf\u012b\u02bf), for with it comes mutual knowledge (ta\u02bf\u0101ruf)\u201d; see Ibn \n\u1e24azm, Jamharat ans\u0101b al-\u02bfarab (Cairo: D\u0101r al-Ma\u02bf\u0101rif, 1948), 1\u20132. This trend continues for several centuries. For \na modern example, see Ab\u016b al-Fawaz Mu\u1e25ammad Am\u012bn al-Baghd\u0101d\u012b al-Suwayd\u012b, Sab\u0101\u02beik al-dhahab f\u012b ma\u02bfrifat \nqab\u0101\u02beil al-\u02bfarab (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1986), 7. \n\n165.  Ibid., 71.\n166.  A. J. Arberry, The Koran Interpreted: A Translation (New York: Touchstone, 1996), 232; \u201cThe Race \n\nQuestion\u201d (Paris: UNESCO, 1950). \n167.  The Qur\u02bean, trans. M. A. S. Abdel Haleem (Oxford: Oxford University Press, 2004), 339. \n168.  E.g., The Qur\u02bean, trans. Tarif Khalidi (New York: Penguin Books, 2008), 424.\n169.  Al-Nuwayr\u012b, The Ultimate Ambition, 73.", "start_char_idx": 142771, "end_char_idx": 144040, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "766aa854-dd53-4d8f-89d2-78d20a395806": {"__data__": {"id_": "766aa854-dd53-4d8f-89d2-78d20a395806", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b38bc81a-ec48-4a76-bf10-07a93f50600b", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "1d7e20b7b54f5204db99bb63dce8566b5bf052153954811cc05f47b113be47c6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5b228457-04e7-4611-878d-94f6b5674463", "node_type": "1", "metadata": {}, "hash": "296d4a0742f0e976675f5f1c426923f68a64a91882e55b516bc1fbd704fdca64", "class_name": "RelatedNodeInfo"}}, "text": "169.  Al-Nuwayr\u012b, The Ultimate Ambition, 73.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  358\n\nmerits and introduces the sciences of scrutinizing and grouping bodies of all kinds, \nanimal, human, and celestial. As discussed above, nasab became generalized during the \nAbbasid era, transmuting from a local way of articulating kinship ties into a means of \ndescribing the \u201cuniversal genealogical chart\u201d accounting for all of Noah\u2019s offspring, which \nis to say, all of humankind.170 Coterminous with its earliest uses for humans, though, it \nwas also used for animals, and this continued to be the case as the implications of lineage \nchanged in anthropocentric contexts. Scrutiny of animal pedigrees, using the tools of \u02bfilm \nal-ans\u0101b, could explain everything from the makeup of one\u2019s own camel herd to the exotic \nappearances of rare creatures at the world\u2019s far edges\u2014erudite trivia that is adab\u2019s bread \nand butter. \n\nIt is unsurprising, then, that another section in which genealogy looms large in \nal-Nuwayr\u012b\u2019s encyclopedia is that on zoology. We are told, for example, that the elephant \n\u201cderives from the buffalo and the pig,\u201d and the cheetah from a \u201clion and pantheress.\u201d171 \nThe giraffe is most superficially legible as the composite of a camel, panther, gazelle, cow, \nand deer, but this tangled lineage, which would have required superfecundation through \nthe mixing of the different males\u2019 seminal fluids in the female, is unsupported by the fact \nthat giraffe parents have been seen giving birth to giraffe offspring.172 More hauntingly, \nal-Nuwayr\u012b includes the opinion that the monkey is a \u201ccross between a human being \nand a beast.\u201d173 Longstanding philosophical trends that considered the consequences of \nhybridity and interbreeding are vividly on display, as is the idea that bodies externally \ndivulge their histories. In the in-betweenness of primates lies fruitful comparability with \nthe many chroniclers, from al-Idr\u012bs\u012b to John Mandeville, who wrote in the Herodotan \ntradition and whose Indian Ocean world was replete with Blemmyes and cynocephalae. In \nthe somaticization of heritage, one finds a reminder that just as both humans and animals \nhad observable pedigrees for al-Nuwayr\u012b and his ilk, beliefs about race-making in a variety \nof European contexts were given empirical legitimation and techniques of experimentation \nthrough practices of animal husbandry. In the Atlantic world, these methods were \nweaponized to sustain chattel slavery. \n\nThough al-Nuwayr\u012b\u2019s animals are especially titillating for their hybridity, human kinds \nare often put to their highest use in his literary excerpts as pure archetypes, particularly in \nthe copious descriptive (wa\u1e63f) poetry that dots the book\u2019s entries. In one poem, the dawn \nchases away the night as if it were \u201can African damsel [zanjiyya] fleeing a Greek [harabat \nqudd\u0101m r\u016bm\u012b].\u201d174 Reading further, in another set of verses, a peach is the fly-stung cheek \nof an implicitly light-skinned beloved, while figs are either the small breasts of Abyssinian \nwomen (thudayy sigh\u0101r ban\u0101t al-\u1e25abash) or the \u201cwounded head of an African\u201d (h\u0101mat \n\n170.  Zombathy, \u201cGenealogy in Medieval Muslim Societies,\u201d 19.\n171.  Al-Nuwayr\u012b, The Ultimate Ambition, 147, 137.\n172.  Ibid., 149.\n173.  Ibid., 151.\n174.  Ibid., 25; al-Nuwayr\u012b, Nih\u0101yat al-\u02bfarab f\u012b fun\u016bn al-adab, ed. Muf\u012bd Qam\u012b\u1e25a (Beirut: Dar al-Kutub \n\nal-\u02bfIlmiyya, 2004), 1:136.", "start_char_idx": 143996, "end_char_idx": 147434, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5b228457-04e7-4611-878d-94f6b5674463": {"__data__": {"id_": "5b228457-04e7-4611-878d-94f6b5674463", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "766aa854-dd53-4d8f-89d2-78d20a395806", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "4e9bb753f37a021679ae4f05a9468f569bb0446a68a719ea5a95c02255a94a57", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0d698f59-6f08-487b-8e91-a8ac5b10c372", "node_type": "1", "metadata": {}, "hash": "6b255f07ae2d0ab5e4ea4bdd09e680ae8b6931079786c930925115e3d7ba818a", "class_name": "RelatedNodeInfo"}}, "text": "359  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nzinj\u012b \u02bfalayh\u0101 jir\u0101\u1e25).175 Ripe mulberries likewise are like the \u201cbloody wounds of the sons of \nHam\u201d (ya\u1e25k\u012b jir\u0101\u1e25an damuh\u0101 s\u0101\u02beil laday jus\u016bm min ban\u012b \u1e24\u0101m), which we might note in the \noriginal are yet more gorily depicted as streaming blood from their bodies.176 The repetition \nof this motif is possibly because this was simply a well-worn clich\u00e9, but also likely related \nto the fact that in epigrammatic exchanges it was common for multiple poets to riff using \nthe same closing image and similar subject matter.177 These poems\u2019 treatment of bodies \nalso redounds to a broader catalogue of imagery visible in the verse about night and day. \nThey showcase recurrent literary tropes that attended black-white polarities, indicating \nwhich types are loveable, which conquerable and consumable, and which the receivers \nof aestheticized and therefore distanced violence. The motifs are sexualized such that \nboth white and black bodies are compared lustfully with fruits,178 but the masculine day \nrapaciously chases the feminine night. In addition, they are mapped. Across these verses we \nfind a seeming geography\u2014lands of the Abyssinians, the Zanj, the children of Ham\u2014that is \nin fact a racial and affective topos born out of diaspora, in which these references become \nimplicitly interchangeable elements in the poetics of color, not unlike Jar\u012br\u2019s Byzantines and \n\u1e63aq\u0101liba. This racialization of space ironically produces figures who are \u201cungeographic-yet-\nBlack,\u201d in the words of Zavier Wingham, who writes of Black characters in Ottoman shadow \nplays that were alternatively referred to as arap, zenci, and so on.179 The poetics at hand is \nnot immediately apparent from the translation, though. We might thus pause with students \nat the rendering of zanjiyya as \u201cAfrican\u201d and consider what this conjures, particularly in \nlight of the clear non-identification of the natively Egyptian\u2014which is to say, African\u2014\nal-Nuwayr\u012b with these figures. \n\nThe term zanj by this time was typically identified with Black people from various parts \nof Africa, to be sure, but not with a continental Africa, which was not yet an imagined \ngeographical whole. The geographical entity that would come to be known around the \nworld as Africa, meanwhile, housed countless varieties of people, not all of whom were \nraced in the same ways.180 The persistent rendering of zanj as African in translation tends \nto make \u201cAfricans\u201d where there were none.181 And because of the verses\u2019 imagery that \n\n175.  Al-Nuwayr\u012b, Nih\u0101yat al-\u02bfarab, 11:105. \n176.  Al-Nuwayr\u012b, The Ultimate Ambition, 203; idem, Nih\u0101yat al-\u02bfarab, 11:107.\n177.  Adam Talib, How Do You Say \u201cEpigram\u201d in Arabic? Literary History at the Limits of Comparison (Leiden: \n\nBrill, 2018), 20. \n178.  Though the poems comparing Abyssinian women\u2019s breasts with figs clearly discuss people who are \n\ngendered female, the line on the peach more ambiguously references a grammatically masculine \u1e25ab\u012bb, which \nmay or may not refer to a male lover. \n\n179.  Zavier Wingham, \u201cArap Bac\u0131\u2019n\u0131n Ara Muhaveresi,\u201d 177\u201383, at 178 and 183.\n180.  There is evidence that in addition to so-called Berbers, Nubians and Ethiopians, as well as native \n\nEgyptians, or aqb\u0101\u1e6d (Copts), were constructed as qualitatively different from the rest of the peoples of the bil\u0101d \nal-s\u016bd\u0101n in various instances, on grounds of perceived religious proximity, genealogical proximity, or both.", "start_char_idx": 147438, "end_char_idx": 150882, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0d698f59-6f08-487b-8e91-a8ac5b10c372": {"__data__": {"id_": "0d698f59-6f08-487b-8e91-a8ac5b10c372", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5b228457-04e7-4611-878d-94f6b5674463", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "f79fb71800a153e1655814d163997211905c77ceeff6b0c54cb551cec96c9ccf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2d6bb002-ce5e-4a56-ae95-a5c8da56c16e", "node_type": "1", "metadata": {}, "hash": "6ca64c2e1312a8c1d889504f3f4ef98c8f9ad670e818ed283413cd5c13f26045", "class_name": "RelatedNodeInfo"}}, "text": "See al-Idr\u012bs\u012b, Nuzhat al-musht\u0101q, 1:61; Hussein A. H. Omar, \u201c\u2018The Crinkly-Haired People of the Black Earth:\u2019 \nExamining Egyptian Identities in Ibn \u02bfAbd al-\u1e24\u0101kim\u2019s Fut\u016b\u1e25,\u201d in History and Identity in the Late Antique Near \nEast, ed. Philip Wood, 149\u201367 (Oxford: Oxford University Press, 2013).\n\n181.  I borrow this clever phrasing from Peter Webb, who is similarly concerned with translating medieval", "start_char_idx": 150884, "end_char_idx": 151282, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2d6bb002-ce5e-4a56-ae95-a5c8da56c16e": {"__data__": {"id_": "2d6bb002-ce5e-4a56-ae95-a5c8da56c16e", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0d698f59-6f08-487b-8e91-a8ac5b10c372", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "954c5a1abda09ac7d93a00c800a01e1b2e2c393e7e553694138df3f0a656f9a4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bf18997e-82f1-4822-9ca6-808a418c0eb5", "node_type": "1", "metadata": {}, "hash": "9b8cff11f76d312d330476b971105c89ceee612ad601086a3b22d72763476cbb", "class_name": "RelatedNodeInfo"}}, "text": "I borrow this clever phrasing from Peter Webb, who is similarly concerned with translating medieval \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  360\n\nimpels us to read zanjiyya as indicating a Black woman, it renders all of Africa as \u201cBlack \nAfrica.\u201d We might also meditate on the whitewashing in Arabic parlance of Byzantium \n(al-R\u016bm) and its denizens, such that r\u016bm\u012b here essentially means white though Byzantium \nsimilarly incorporated multifarious heritages, including numerous people identified in \nByzantine literatures as \u201cEthiopian,\u201d as shown in recent work by Roland Betancourt.182 The \ntranslation of zanjiyya as \u201cAfrican\u201d and of r\u016bm\u012b as \u201cByzantine,\u201d ironically, renders Africa \nas a Black category formation and Byzantium as a white one even as it tries to escape \nthese essentialisms through geographic \u201caccuracy,\u201d and indeed the poem\u2019s subject matter \nleads us ultimately to infer a black-white juxtaposition in any case. Here we therefore can \nproblematize the racialization of geographies and ethnicities through pedagogy, just as \nwe might with Ibn Qutayba\u2019s sweeping depictions of the \u02bfajam, or \u201cEasterners.\u201d Thinking \nacross these two authors, we can also help students unpack the normative work done by \ntexts created in order to consolidate knowledge that adab helped produce and reify, such as \nanthologies and encyclopedias. \n\nPopular Literature: The 101 Nights, Tales of the Marvellous, The Tale of Princess Fatima, and \nWar Songs\n\nPopular literature\u2014those works that stood outside of adab because of their modes of \nproduction and circulation\u2014has long garnered negative reviews for its triteness, lack of \neducational merit, and the virulent prejudices it seems to wear on its sleeves. In premodern \ncontexts, these judgments were largely dispensed from members of the udab\u0101\u02be who coveted \na monopoly on the esteemed written word, and by members of the \u02bfulam\u0101\u02be who were \nconcerned to curate the contents and contexts of mass consumption in ways that edified \nmore than entertained.183 Maml\u016bk Cairo witnessed restrictions on the sale and promotion \nof popular epics (siyar sha\u02bfbiyya; sing. s\u012bra) in the form of fatw\u0101s and market guidelines; \ntales from pre-Islamic Persian lore, many of which were epicized, earned the reputation \nof being lahw, or diverting in a way that distracted from more erudite enterprises.184 The \n1,001 Nights, meanwhile, were khur\u0101f\u0101t, tall tales that were generally overlooked by the \nelite because they, at least, shored up existing political hierarchies and were sanctioned in \nthe eyes of some by an ambiguous collection of \u1e25ad\u012bth.185 These criticisms and ambivalences \nare a testament to Arabic popular literature\u2019s success as a form; even those who did not \nparticipate in its cultures of reading, listening, and performance had their own opinions. \nJames Monroe and Mark Pettigrew demonstrate that in times of imperial decentralization \n\ntexts in ways that create \u201cArabs where there were none.\u201d See Rachel Schine and Peter Webb, \u201cSkin and Blood? \nBlackness and Arabness in Middle Eastern Perspectives\u201d (online, Princeton University, December 14, 2021). \n\n182.  Roland Betancourt, Byzantine Intersectionality: Sexuality, Gender, and Race in the Middle Ages \n(Princeton, NJ: Princeton University Press, 2020), esp. 161\u2013205. \n\n183.  Konrad Hirschler, The Written Word in the Medieval Arabic Lands: A Social and Cultural History of \nReading Practices (Edinburgh: Edinburgh University Press, 2012), 185\u201386, 193.\n\n184.  Ibid., 169; Savant, New Muslims, 175\u201376.\n185.  Rina Drory, \u201cThree Attempts to Legitimize Fiction in Classical Arabic Literature,\u201d Jerusalem Studies in \n\nArabic and Islam, 18 (1994): 146\u201364.", "start_char_idx": 151183, "end_char_idx": 154884, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bf18997e-82f1-4822-9ca6-808a418c0eb5": {"__data__": {"id_": "bf18997e-82f1-4822-9ca6-808a418c0eb5", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2d6bb002-ce5e-4a56-ae95-a5c8da56c16e", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "a5bb5db544c37cb8b1f7d072b38ce31c98dd6ea2791222caa3f7e56789d4f286", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "780ca7c9-9797-4125-92e9-0ac62ca549d7", "node_type": "1", "metadata": {}, "hash": "44ba4ee38dec04886313e660b1e39bd99d2cfd0831ba57b5590fffecf47825cc", "class_name": "RelatedNodeInfo"}}, "text": "361  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nand the dissolution of courtly patronage structures, the lettered elite dabbled in popular \nregisters for financial and creative reasons.186 Literary enterprises undertaken outside \nof government institutions were far from apolitical, though, and the largely anonymous \ncollectivism through which popular works were composed and traveled invites salient \ndiscussions about systemic racial thinking that resonate today.\n\nThis discussion is already taking place among popular audiences, though noticeably \nless so in scholarly literature; Robert Irwin has distressingly referred to racism in the \npremodern Islamic world as \u201ca crime without a history.\u201d187 The 1,001 Nights remains the \nprimary work of Arabic popular literature that has attracted modern visibility and, on its \nheels, critique for its racial politics. It has been taken as an exemplar of \u201cracist prejudices \nnot only regarding blacks, but also with respect to Jews, Persians and Europeans,\u201d as well \nas of gendered abuse. Fedwa Malti-Douglas reads this last set of prejudices as vital to the \ntext\u2019s objective of disciplining male patterns of desire.188 In general, it often appears that the \npurpose of othered presences in the text\u2014whether they are receiving good treatment or \nill\u2014is to serve its core male, majoritized audience. The recent re-adaptation of Aladdin as a \nlive action film for Disney spawned censure of, on the one hand, the new version\u2019s sustained \nOrientalist failings and, on the other, the racial dynamics endemic to the original story as \nnarrated to the French author Antoine Galland by his Syrian interlocutor, \u1e24ann\u0101 Diy\u0101b. \nRecalling the \u201cAfrican\u201d origins of the evil sorcerer in Galland\u2019s tale as well as the story\u2019s \nanti-Jewish representations, Stefan Weidner writes in Qantara:\n\nWe must therefore concede that there is racism in the Aladdin story, but also that this \nis not a particularity of Western culture [\u2026] After all, Arab and Islamic history exhibits \nenough racist misgivings and stereotypes relating to Africans and Jews, such as can \nalso be found in those tales from The Thousand and One Nights that clearly have Arab \norigins.189\n\nIt is remarkable, then, that in the frontmatter of both the Penguin Classics 2008 edition of \nthe Arabian Nights (Alf layla wa-layla) and the Library of Arabic Literature\u2019s 2016 edition of \nthe 101 Nights (Mi\u02beat layla wa-layla), which shares significant overlaps with the notoriously \nracialized frame tale and several other stories featured in its larger yet younger sibling  \n(to paraphrase its foreword writer, Robert Irwin), questions of race are absent.190 As above, \n\n186.  James T. Monroe and Mark F. Pettigrew, \u201cThe Decline of Courtly Patronage and the Appearance of \nNew Genres in Arabic Literature: The Case of the Zajal, the Maq\u0101ma, and the Shadow Play,\u201d Journal of Arabic \nLiterature 34, no. 1\u20132 (2003): 138\u201377.\n\n187.  Robert Irwin, \u201cThe Dark Side of \u2018The Arabian Nights,\u2019\u201d Critical Muslim 13 (2015), https://www.\ncriticalmuslim.io/the-dark-side-of-the-arabian-nights/.\n\n188.  Fedwa Malti-Douglas, Woman\u2019s Body, Woman\u2019s Word: Gender and Discourse in Arabo-Islamic Writing \n(Princeton, NJ: Princeton University Press, 1991), 15.\n\n189.  Stefan Weidner, \u201cThe Aladdin Controversy,\u201d trans. Ayca Turkoglu, Qantara (2019), https://en.qantara.\nde/content/hollywood%CA%B9s-flirtation-with-1001-nights-the-aladdin-controversy?nopaging=1&qt-nodes_\npopularity=1. \n\n190.", "start_char_idx": 154888, "end_char_idx": 158349, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "780ca7c9-9797-4125-92e9-0ac62ca549d7": {"__data__": {"id_": "780ca7c9-9797-4125-92e9-0ac62ca549d7", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bf18997e-82f1-4822-9ca6-808a418c0eb5", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b2164e6f8a1885eb0c1e5445645df0e689d553b2a6ba636d210167470d2d1aa2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "58b0f77b-3f16-44d6-9dd0-41bbab1ec335", "node_type": "1", "metadata": {}, "hash": "607094ff96a09819ac0c4d4f0d73a8d906e9be488773813bc2164b5cb20941ad", "class_name": "RelatedNodeInfo"}}, "text": "190.  The single exception to this appears to be in Robert Irwin\u2019s introduction to the second volume of \nMalcolm Lyons\u2019 translation for Penguin, on the theme of provenance and other Nights translations, in which \n\nhttps://www.criticalmuslim.io/the-dark-side-of-the-arabian-nights/\nhttps://www.criticalmuslim.io/the-dark-side-of-the-arabian-nights/\nhttps://en.qantara.de/content/hollywood%CA%B9s-flirtation-with-1001-nights-the-aladdin-controversy?nopaging=1&qt-nodes_popularity=1\nhttps://en.qantara.de/content/hollywood%CA%B9s-flirtation-with-1001-nights-the-aladdin-controversy?nopaging=1&qt-nodes_popularity=1\nhttps://en.qantara.de/content/hollywood%CA%B9s-flirtation-with-1001-nights-the-aladdin-controversy?nopaging=1&qt-nodes_popularity=1", "start_char_idx": 158345, "end_char_idx": 159088, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "58b0f77b-3f16-44d6-9dd0-41bbab1ec335": {"__data__": {"id_": "58b0f77b-3f16-44d6-9dd0-41bbab1ec335", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "780ca7c9-9797-4125-92e9-0ac62ca549d7", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "d2ad95e11b78f8a5f9e511e6bcdb7c4790632943a516645694d6434e261c6c4d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ae2c1663-6f1d-4fa3-b65a-9d768df06558", "node_type": "1", "metadata": {}, "hash": "80f459671342150f6d54f744b3f1f3336a743dc1f99ec4b10cbd07217230325f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  362\n\nthis absence becomes double-edged when one is confronted by the patent hierarchies in the \ntext\u2019s first pages because it simultaneously implies pre-raciality on the part of the source \nmaterial and the expectation of post-raciality in the modern reader. \n\nThe 101 Nights\u2019 translator, Bruce Fudge, does go into meticulous detail explaining the \nlikely Buddhist and Sanskrit-via-Chinese origins of the frame tale in which a gifted female \nstoryteller arrives to a king\u2019s court after he and his brother (in Alf layla) or comrade (in \nMi\u02beat layla), both cuckolded by slaves, one or both of whom are said explicitly to be Black \ndepending on the edition, ultimately come to renounce the manipulations of women.191 \nHowever, in extant revisions of the Buddhist version, though physiognomy looms large in \nother ways, the two cuckolded men find their wives with a stranger and a horse groomer \nof indeterminate appearance.192 The translation of the tale into a new milieu\u2019s matrix of \nrace and class deserves our attention, and even was mentioned by the originator of the \nBuddhist forerunner hypothesis, the early-twentieth-century French scholar Emmanuel \nCosquin, despite not being mentioned in Fudge\u2019s introduction where Cosquin is cited.193 \nSuch a discussion in the classroom could pair productively with Don J. Wyatt\u2019s The Blacks \nof Premodern China, allowing us to ask where race and class intersect in the history and \nnarrative of cultures that were in at least indirect communication and where these links are \neither absent or obviated.194\n\nMore noteworthy than the elision of questions of race in the corpus of Nights literature \nin translation, though, is their evolution in other related translations. Six years after issuing \nhis Nights translation with Penguin, Malcolm Lyons published his rendering of Tales of \nthe Marvellous and News of the Strange (al-\u1e24ik\u0101y\u0101t al-\u02bfaj\u012bba wa-l-akhb\u0101r al-ghar\u012bba). The \ntext itself embodies the mysteries its title promises; only one manuscript of the \u1e24ik\u0101y\u0101t \nis known to us and, like most popular works, it is undated and anonymous.195 Robert \nIrwin features as the author of the introduction, which is divided into a series of thematic \nsections. Following two on gender, titled \u201cMisogyny and Rape\u201d and \u201cDeceitful Women,\u201d \nIrwin offers a section called \u201cRacism.\u201d196 The section is primarily concerned with antiblack \nracism, and Irwin draws a connection between associations of blackness with ugliness and \nugliness with villainy to explain some of the text\u2019s choices of antagonist. This, he adds, is a \ntrend hardly exclusive to Arabic literature, and he names the novelists Sax Rohmer, Dennis \nWheatley, and Ian Fleming as examples, all of whom are white, British, modern men who \nwrote for popular audiences and likewise used the slippage between ugliness, foreignness, \n\nhe states that Burton heightens both the eroticism and racism of the original. The Arabian Nights: Tales of 1001 \nNights, vol. 2, trans. Malcolm C. Lyons (London: Penguin Classics, 2008), xiii.\n\n191.  A Hundred and One Nights, ed. and trans. Bruce Fudge (New York: New York University Press, 2016), \nxix. \n\n192.  Emmanuel Cosquin, \u201cLe prologue-cadre des Mille et une nuits, les l\u00e9gendes perses et le livre d\u2019Esther,\u201d \nRevue Biblique 6, no. 1 (1909): 7\u201349, at 13\u201314.\n\n193.  Ibid., 30.\n194.  Don J. Wyatt, The Blacks of Premodern China (Philadelphia: University of Pennsylvania Press, 2010).\n195.  Tales of the Marvellous and News of the Strange, trans. Malcolm Lyons (London: Penguin Books, 2014), \n\nxii.\n196.  Ibid., xxii\u2013xxv.", "start_char_idx": 159091, "end_char_idx": 162727, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ae2c1663-6f1d-4fa3-b65a-9d768df06558": {"__data__": {"id_": "ae2c1663-6f1d-4fa3-b65a-9d768df06558", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "58b0f77b-3f16-44d6-9dd0-41bbab1ec335", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "c980259fbfb112889b7a88d214ab5016a65f26bbd4d7dd8175b95da56c20e186", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dda45eea-7b0a-4811-a487-4d75de0bfca9", "node_type": "1", "metadata": {}, "hash": "e2b8111ee1f2fcffdd2f4e49a953c1adad5234c99c7cc53d7a45b380d2faae8e", "class_name": "RelatedNodeInfo"}}, "text": "363  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nand criminality to concoct radically alien images of evil.197 In discussing racism rather than \nrace, Irwin avoids reifying race as a category while still explicating some of the narrative \nimpacts of its assumed existence. The range of these impacts is limited, though, by the \nfact that racism is most material to Irwin\u2019s analysis when its directions and implications \nare most visible to us, that is, when it is antiblack and connected with extremes of moral \ndifference and depravity. \n\nWhat might it look like to read these tales with the assumed existence of race in mind for \nall their subjects? A glimpse of this can be gained through looking in this way at the \u201cTale of \nJulnar of the Sea,\u201d a tale that also appears in the 1,001 Nights corpus. In the \u1e24ik\u0101y\u0101t, the king \nShahriyar, whose harem is massive and contains women from all corners of the earth, but \nwho has yet to have a son, is given a nonspeaking enslaved woman procured for 1,000 dinars. \nHer beauty has \u201cno match on the face of the earth.\u201d198 After a year of silence, when she is \nwith child, the woman speaks, saying that she is a princess from the sea, which explains her \npeerless otherworldliness. Her people dwell there with a greater diversity of creatures than \nthose on the earth, sustaining their aquatic lives using amulets. She summons her family \nto her using an exotic drug, and they appear with \u201cmoonlike\u201d faces\u2014a classic indicator of \nbeauty in Arabic literature\u2014and green hair\u2014far less typical.199 When Julnar, as the woman \nis named, goes into labor, her family employs medicine and techniques that are unknown \nto Shahriyar, indicating their distinct physiology, level of civilizational advancement, or \nboth. Julnar gives birth to a boy named Badr, and her family takes him under the water and \nreemerges, with the child now bearing jewels of untold rarity; Badr is of two natures and \ncan transcend land and sea, reaping the unique benefits of each.200 \n\nHere we may recall our working understanding of racial differences as those that construct \ndisparate essential, natural constitutions and relationships to nature among human groups \nand that are given meaning through notional and real projects of expansion into and \nempowerment over their differentiated realms. In this light, Julnar\u2019s water-dwelling family \narriving to King Shahriyar\u2019s consciousness may be read as a moment of racial construction. \nShahriyar comes to know Julnar\u2019s kin through his worldwide search for a panoply of women \nwho might give him heirs, a search which he conducts at incredible expense, and which is \nafforded by his subjects\u2019 global knowledges and networks. When presented with a seemingly \nunique specimen, Shahriyar at first only registers his bride\u2019s preciousness. Later, though, he \ndiscovers that she is from a people whose difference is elemental and in whose vast realm \nhe now has a stake. When the two have a son, we are assured that his mix of royal stocks is \na strength. At the same time, his in-betweenness causes perturbation and danger: his father \nis distressed by his long disappearances underwater, and the sea princess with whom he \n\n197.  Ibid., xxv.\n198.  Ibid., 115.\n199.  Ibid., 118.\n200.  This salutary hybridity may be an inversion of the liminal status of people who, like Badr, lived \n\nbetween these two worlds through the occupation of pearl-diving, direct reference to which occurs elsewhere \nin the Nights corpus in the fifth voyage of Sindbad. I am indebted to one of the anonymous reviewers for this \nobservation.", "start_char_idx": 162731, "end_char_idx": 166309, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dda45eea-7b0a-4811-a487-4d75de0bfca9": {"__data__": {"id_": "dda45eea-7b0a-4811-a487-4d75de0bfca9", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ae2c1663-6f1d-4fa3-b65a-9d768df06558", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "0201d591b384c5f8ca6e0c8bfae5a59ce082f1287517054f2ff9e323fe3c1290", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fcc5cf4a-768c-4237-a218-fe6620e5b2b2", "node_type": "1", "metadata": {}, "hash": "5494282bee0ecc7671877d3062fec8464a42a390d8aedce70ec1ee8c78963b2e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  364\n\nfalls in love judges his interloping in the sea \u201cinauspicious\u201d and uses water magic to bewitch \nhim.201 When he eventually weds the princess after becoming king of a faraway, glittering \ncity-state, he gives her sea-dwelling father half of his territory to oversee. In Badr\u2019s story \none finds a rich historical intertext concerned with the periodically tenuous blending of \ndifferent peoples under Islamic administrations, brokered through kinship structures that \nare most salutary when they support the aims of effective dominion.  \n\nThe 2021 abridgment and translation by Melanie Magidow of The Tale of Princess Fatima, \nWarrior Woman (S\u012brat al-Am\u012bra Dh\u0101t al-Himma) for Penguin features a similarly strategic \nuse of hybridity in narrativizing the crossing and mastery of frontiers, as Magidow notes \nobliquely in her introduction. There, Magidow focuses on the son of the text\u2019s eponymous \nheroine, \u02bfAbd al-Wahh\u0101b, saying, \u201cPrincess Fatima\u2019s sole child, \u2018Abdelwahhab, is Black, \nalthough she and the child\u2019s father are not.\u201d202 Magidow adds that his unique color vis-\u00e0-vis \nhis parents and tribe causes conflict, but not exclusion; the central characters in the text \nand adoring audiences of listeners alike are spurred on by the hero\u2019s exploits. However, \nMagidow also mentions that this inclusion is conditioned on a certain enclavism, with \u02bfAbd \nal-Wahh\u0101b \u201ccommanding and having deeper relationships with people of color\u201d in the \nmilitary, true to the segregated nature of Muslim armies throughout history.203 Magidow \ncharacterizes these divisions as \u201cracial and colorist,\u201d that is, as entailing prejudices about \nbiologized differences of social kind that also redound to hegemonic standards of beauty \nand hierarchies of resemblance across kinds; under white supremacy, lighter-skinned \npeople raced as Black benefit socially, with implications for class mobility, marriageability, \nand more.204 Colorism is thus typically defined as a form of intra-racial discrimination and \nstratification that privileges people who are more visibly proximal to other groups that \nare more advantageously raced. Robert L. Reece goes beyond analytical frameworks that \nreduce colorism to a matter of individual \u201cpreference,\u201d instead exploring the ways in which \nit is structural. He adduces the systemic persistence of colorism in the United States to \nquery whether, after the instantiation of the \u201cone-drop rule,\u201d the United States \u201cever truly \nmoved past its triracial system\u201d in which the category of \u201cmulatto\u201d was officially reified.205 \nFor Reece, colorism is therefore in part an artefact of prior racial categorizations in which \nmixed persons were enshrined in law as an intermediary social stratum. \n\nMagidow does not explicitly discuss the construction of \u02bfAbd al-Wahh\u0101b\u2019s difference as \nproduced through racial categorization, colorist categorization, or both. This is perhaps \nbecause in the Arabic text, there is significant ambiguity as to which factor is most operative \nin which moments: \u02bfAbd al-Wahh\u0101b is said in several instances to have Arab facial features \nbut be dark-skinned, and elsewhere this is contravened by analogizing him with non-Arab \npeoples from places like Nubia and assigning him features that are stereotyped as Black, \n\n201.  Ibid., 123\u201324.\n202.  The Tale of the Princess Fatima, Warrior Woman: The Arabic Epic of Dhat al-Himma, trans. Melanie \n\nMagidow (New York: Penguin Books, 2021), xvi. \n203.  Ibid., xvii.\n204.  Ibid., xvii.\n205.  Robert L. Reece, \u201cColor Crit: Critical Race Theory and the History and Future of Colorism in the United \n\nStates,\u201d Journal of Black Studies 50, no. 1 (2019): 3\u201325, at 21.", "start_char_idx": 166314, "end_char_idx": 170044, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fcc5cf4a-768c-4237-a218-fe6620e5b2b2": {"__data__": {"id_": "fcc5cf4a-768c-4237-a218-fe6620e5b2b2", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dda45eea-7b0a-4811-a487-4d75de0bfca9", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "4f2d960e3e0d7374c83de932227168c54f19676485d5b653ef8d2fb63d971dcd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8b00170e-995a-4f5f-9043-4810415adb9e", "node_type": "1", "metadata": {}, "hash": "7bdf4ce58540691ace131fefb069798516c052b9db8dbbadbd936067a8f1915b", "class_name": "RelatedNodeInfo"}}, "text": "365  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nlike a flat \u201ccow-like\u201d nose (fur\u1e6d\u016bsuhu ka-fur\u1e6d\u016bs al-\u02bfijl).206 When F\u0101\u1e6dima\u2019s father first sees the \nchild, he remarks not that he is dark, but that he is \u201cof the Black kind\u201d (aswad al-jins), whom \nanother tribesman remarks are \u201cnot lineally exchangeable with\u201d and \u201ccompletely unlike\u201d \nwhite people (nasl al-b\u012b\u1e0d m\u0101 yabdulu bi-s\u016bd, wa-laysa al-b\u012b\u1e0d \u1e25aqqan mithla s\u016bd).207 This \nsplit perception overlaps strongly with the divide between the heroes and villains and their \nsupporters and detractors in the text, such that the pious Arab-Muslim figures with whom \n\u02bfAbd al-Wahh\u0101b is most aligned acknowledge his group membership and likeness to them \nwhile their Christianized detractors do not, focusing instead on his stereotyped blackness. \n\nOther heroes in the s\u012bra corpus evidence similar ambiguities and simultaneously sharpen \nour understanding of the ways in which blackness signifies a difference of kind in these \nworks: across various written and recited traditions of S\u012brat Ban\u012b Hil\u0101l, the hero Ab\u016b Zayd \nwho, like \u02bfAbd al-Wahh\u0101b, is born to Arab parents but is consistently raced as Black, is \nsometimes said to \u201chave the same features as a white child.\u201d208 Elsewhere, he incorporates \nan uncanny mixture of black and white, in unmixed patches on his body.209 The re-racing \nimplications of blackness in the worlds of the s\u012bras is thrown into especially sharp relief in \na third s\u012bra that incorporates a Black hero, S\u012brat \u02bfAntar. When one of \u02bfAntar\u2019s uncles, Sh\u0101s, \nis kidnapped by a tribal rival, he is aided in his escape by an elderly woman who possesses \nmagical powers:\n\nIn haste, [the old woman] rose and grabbed one of her large cauldrons, filled it with \nwater, put it over the fire, and threw some grasses in there that none but the great \nsages (al-\u1e25ukam\u0101\u02be al-kib\u0101r) know [the properties] of [\u2026] then she took Sh\u0101s over to the \ncauldron and sat him before her, with him following her every deed without question. \nThe old woman removed his clothing and began pouring the medicament from the \ncauldron over him [\u2026] she had him rub the substance in himself, as before, and he \nbecame like a slave (s\u0101ra ka-annahu \u02bfabd), like the son of a Black slave woman (ama \nzanjiyya), black-colored like the deep night. She waited a bit until he had air-dried and \nthen applied oil, so that his skin shone like expensive ebony,210 then garbed him in the \nclothing of enslaved shepherds and gave him a staff.211 \n\n206.  S\u012brat al-Am\u012bra Dh\u0101t al-Himma, ed. \u02bfAl\u012b b. M\u016bs\u0101 al-Maq\u0101nib\u012b (Beirut: al-Maktaba al-Sha\u02bfbiyya, 1980), \n1:598.\n\n207.  Ibid., 600, 611.\n208.  Caroline Stone, \u201cThe Great Migration of the Bani Hilal,\u201d AramcoWorld (2016), 14\u201319, at 16, https://\n\nwww.aramcoworld.com/Articles/November-2016/The-Great-Migration-of-the-Bani-Hilal.\n209.  Cathryn Anita Baker, \u201cThe Hil\u0101l\u012b Saga in the Tunisian South\u201d (PhD diss., University of Indiana, 1978), \n\n67\u201368, 652.\n210.", "start_char_idx": 170048, "end_char_idx": 172969, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8b00170e-995a-4f5f-9043-4810415adb9e": {"__data__": {"id_": "8b00170e-995a-4f5f-9043-4810415adb9e", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fcc5cf4a-768c-4237-a218-fe6620e5b2b2", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "3a863396cba0ed2514edffe9f17327200f534a68e18304d2a414928a9242e619", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a0434059-0389-4002-b182-2a5b785d9ccc", "node_type": "1", "metadata": {}, "hash": "4bf407054fa8d2b944169015533a30ce8d3e0c48a311b6c727feebeb75ae720f", "class_name": "RelatedNodeInfo"}}, "text": "210.  This passage\u2019s reference to both body oiling and commodification echoes a reference in Ibn Bu\u1e6dl\u0101n\u2019s \n\nepistle on slave purchasing, in which he writes that buyers must be wary of sellers\u2019 attempts to make dark \n(samr\u0101\u02be) skin appear healthier or more appealing than it is by giving it a golden (dhahabiyya) glow through \nthe application of a caraway tincture (wu\u1e0di\u02bfat f\u012b abzan f\u012bhi m\u0101\u02be al-kar\u0101wiy\u0101)\u2014this allows them to \u201cswindle\u201d \n(yudallis\u016bna) buyers by inflating enslaved people\u2019s value. See Ibn Bu\u1e6dl\u0101n, Ris\u0101lat J\u0101mi\u02bfat al-fun\u016bn, 379. \n\n211.  S\u012brat \u02bfAntara b. Shadd\u0101d (Cairo: al-Maktaba al-Jumhuriyya al-\u02bfArabiyya, 1980), 1:365.\n\nhttps://www.aramcoworld.com/Articles/November-2016/The-Great-Migration-of-the-Bani-Hilal\nhttps://www.aramcoworld.com/Articles/November-2016/The-Great-Migration-of-the-Bani-Hilal\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  366\n\nSh\u0101s then absconds from the camp in the guise of an enslaved Black man. Despite having \nall the same features as before, he does not register for others as a darker Arab or an Arab \nman wearing makeup, but instead passes himself off as Black through the combination of \nhis blackness and his humble clothing. The category of an Arab with visible proximity to \nblackness is in effect absent from the racial imaginary at hand.212 \n\nThe seeming impossibility of being a Black Arab also emerges for \u02bfAbd al-Wahh\u0101b when, \nas in Ab\u016b Zayd\u2019s situation, his fellow tribesmen assume that he is different not because he \nis simply darker, but because his mother has committed adultery with a slave of non-Arab \nheritage and is thus himself not lineally a fellow member of the tribe. When this proves \nnot to be true, he nonetheless remains raced throughout the text as \u201cthe Black of the Ban\u016b \nKil\u0101b.\u201d And indeed, a difference of nature is at work in his origin story. As I have argued \nelsewhere, \u02bfAbd al-Wahh\u0101b\u2019s narrative of conception, birth, and paternity dispute posits \nnumerous explanations for his unexpected appearance that rely on mutually inclusive \ntheories both of science and divine intervention.213 He is said ultimately to be Black because \nhe was conceived at the time of his mother\u2019s menses, and the \u201cblack\u201d menstrual blood mixed \nwith her partner\u2019s nu\u1e6dfa, or sperm drop, and dyed \u02bfAbd al-Wahh\u0101b\u2019s skin, not unlike the old \nwoman\u2019s concoction dyed Sh\u0101s\u2019.214 However unlike in the case of Sh\u0101s, for \u02bfAbd al-Wahh\u0101b \nthese changes are neither ephemeral nor skin deep. Not only does his blackness structure \nhis entire life experience, but it also is embedded across various manuscripts of his s\u012bra with \na host of other, more internal modalities of alterity, including disease, mental illness, and \nphysical disability; one exemplary manuscript notes that \u201c[I]f a man has intercourse with \nhis wife while she is menstruating, the child will be either black (aswad) or defective (n\u0101qi\u1e63) \nor insane (ma\u02bft\u016bh) because of the corruption of the menstrual blood.\u201d215 There are also long \ntraditions in various Near Eastern literatures of associating children conceived during one\u2019s \nmenses with leprosy and other types of contagion.216 \n\n212.  Disability periodically intervenes in this dichotomy. In S\u012brat Dh\u0101t al-himma and S\u012brat \u02bfAntar alike, Black \ncharacters frequently pass themselves off as disabled in ruses to gain access to various spaces and are received \nin kinship when they do so.", "start_char_idx": 172965, "end_char_idx": 176358, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a0434059-0389-4002-b182-2a5b785d9ccc": {"__data__": {"id_": "a0434059-0389-4002-b182-2a5b785d9ccc", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8b00170e-995a-4f5f-9043-4810415adb9e", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "fbc4777fe3a0c5879a45822a70cb24b367dba1a6df7fdca752b0b3827f50bd64", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bbcdb151-1313-43f3-9aa9-6bcded886203", "node_type": "1", "metadata": {}, "hash": "1f98dce7ba87ef457192da215cbf26ac15189c3464fcdeabdc8eda6b71ede430", "class_name": "RelatedNodeInfo"}}, "text": "When \u02bfAntar\u2019s sibling, Shayb\u016bb, feigns palsy and partial blindness and pretends to \nbe a beggar to enter an encampment, he is greeted with, \u201cto which Arabs [i.e., tribes] do you belong and where \nhave you come from?\u201d Such treatment may indicate etiquettes of euphemism that applied both to disability and \nblackness. See S\u012brat \u02bfAntara, 2:331; A. Fischer, \u201cArab ba\u1e63\u012br \u2018scharfsichtig\u2019 per antiphrasin = \u2018blind,\u2019\u201d Zeitschrift \nder Deutschen Morgenl\u00e4ndischen Gesellschaft 61 no. 2 (1907): 425\u201334, on 429.\n\n213.  Rachel Schine, \u201cConceiving the Pre-modern Black-Arab Hero,\u201d passim.\n214.  Ibid., 321\u201322; cf. The Tale of Princess Fatima, 101.\n215.  Biblioth\u00e8que Nationale de France, MS arabe 3855, fol. 173.\n216.  N\u0101dir K\u0101\u1e93im notes that the conditions of \u02bfAbd al-Wahh\u0101b\u2019s conception should have resulted in him \n\nbeing leprous if in accordance with numerous Islamic traditions, which have a significant Jewish counterpart in \nthe medieval commentarial text Leviticus Rabbah, as has been discussed by Haggai Mazuz. Shai Secunda notes, \nthough, that the demonic and world-polluting ontogenesis for menstruation in Zoroastrian creation stories may \nhave begun to influence associations between menstruation and disease much earlier, generating significant \ndifferences in this regard between the Babylonian and Jerusalem Talmud; these combined and extended \nrepercussions for interacting with menstruants arguably circulated in Islamic popular traditions as well, as \nevidenced by the aforementioned manuscript\u2019s list. I address the co-constitution of techniques of racialization \nand understandings of disease and pollution at length in forthcoming work using these and other sources. \n\n\n\n367  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe vignette in which \u02bfAbd al-Wahh\u0101b is born appears as the chapter \u201cTrials of \nMotherhood\u201d in Magidow\u2019s translation, in which she details the full account of F\u0101\u1e6dima\u2019s \nrape during her menses.217 Gesturing toward the racialization of \u02bfAbd al-Wahh\u0101b, Magidow \ncapitalizes \u201cBlack,\u201d while elsewhere the translation seems to suggest that at hand is a \ndifference of complexion within a preconceived spectrum and not of social category, as \nwhen one man queries \u201c\u2018Have you ever seen two light-skinned parents have a child that \ndark?\u2019\u201d (ara\u02beitum mawl\u016bd ummuhu bay\u1e0d\u0101\u02be tas\u1e6da\u02bfu wa-ab\u016bhu ashqar abqa\u02bf ya\u02bet\u012b lawnuhu \naswad azla\u02bf).218 In Arabic, this passage has a resonance in which \u02bfAbd al-Wahh\u0101b\u2019s father\u2019s \nwhiteness is called into question rather than shored up by association with F\u0101\u1e6dima\u2019s brilliant \nwhiteness. He is described as \u201cpale yet mottled\u201d (ashqar abqa\u02bf) with abqa\u02bf explicated in \nIbn al-Man\u1e93\u016br\u2019s seventh/thirteenth-century lexicon, Lis\u0101n al-\u02bfarab as \u201csomething whose \nwhiteness is mixed with another color (al-abqa\u02bf m\u0101 kh\u0101la\u1e6da bay\u0101\u1e0duhu lawn \u0101khar).\u201d He \ncontinues:\n\nIt is said that [some] are called buq\u02bf\u0101n because of their differences of color and their \ndescent from two kinds (li-ikhtil\u0101f alw\u0101nihim wa-tan\u0101sulihim min jinsayn).", "start_char_idx": 176359, "end_char_idx": 179326, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bbcdb151-1313-43f3-9aa9-6bcded886203": {"__data__": {"id_": "bbcdb151-1313-43f3-9aa9-6bcded886203", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a0434059-0389-4002-b182-2a5b785d9ccc", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "464c44bfdb6b3c5946fd699e89607555a643e219408f16aa7d03e6c705f59311", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e24e2117-f5c2-416e-bcfd-fc2d630bc679", "node_type": "1", "metadata": {}, "hash": "ff9a845e9f0bb45f9b5b26f349ba39bb110932c90f93ad2b9f63b215dc5ae3b0", "class_name": "RelatedNodeInfo"}}, "text": "Qutayb\u012b \nsaid: al-buq\u02bf\u0101n are those who have whiteness and blackness in them, thus you would \nnot call someone who is entirely white and not mixed with black abqa\u02bf, so how could \nthe Byzantines (al-r\u016bm) be deemed buq\u02bf\u0101n when they are purely whites (wa-hum b\u012b\u1e0d \nkhulla\u1e63)?219\n\nWhen it is proven that \u02bfAbd al-Wahh\u0101b is Black not due to obscured ancestry but instead \nthrough an interaction of different-hued bodily fluids, this in turn proves the whiteness \nof both his parents. Through his change in nature, \u02bfAbd al-Wahh\u0101b becomes an agent of \nassimilation in the story because his free, elite Arab nasab and blackness allow him to \nsimultaneously make inroads with and bolster the largely enslaved Black community in his \nmidst, many of whom he converts and manumits himself. Two of his recurring sidekicks \nand loyal servants, Ab\u016b al-Haz\u0101hiz and Maym\u016bn, are both described in the Arabic text as \nBlack and as hulking warriors. In the original, Ab\u016b al-Haz\u0101hiz fights nearly naked and can \nuse whole trees in lieu of spears;220 Magidow translates the vignette in which Maym\u016bn is \nfirst gifted to \u02bfAbd al-Wahh\u0101b, at which point we are told he has been given a nickname \nbecause he is \u201clike a water buffalo\u201d (jamm\u0101s, or \u201cJamas\u201d in the translation) due to his \nstrength and size. He is gifted alongside nineteen other enslaved Black men, of whom the \nonly other named figure is Nafi\u02bf, whose name, \u201cBenefit,\u201d Magidow does not gloss for us as \nshe does Jamas, but which gestures to his subservient and commodified role as an asset to \n\nSee N\u0101dir K\u0101\u1e93im, Tamth\u012bl\u0101t al-\u0101khar: \u1e63\u016brat al-s\u016bd f\u012b-l-mutakhayyal al-\u02bfarab\u012b al-was\u012b\u1e6d (Beirut: al-Mu\u02beassasa \nal-\u02bfArabiyya li-l-Dir\u0101s\u0101t wa-l-Nashr, 2007), 343\u201344; Haggai Mazuz, \u201cMidrashic Influence on Islamic Folklore: The \nCase of Menstruation,\u201d Studia Islamica 108 (2013): 189\u2013201; Shai Secunda, \u201cThe Fractious Eye: On the Evil Eye of \nMenstruants in Zoroastrian Tradition,\u201d Numen 61 (2014): 83\u2013108. \n\n217.  The Tale of Princess Fatima, 75\u2013103.\n218.  The Tale of Princess Fatima, 85; S\u012brat Dh\u0101t al-Himma, 1:599.\n219.  Ibn al-Man\u1e93\u016br, Lis\u0101n al-\u02bfarab (1955), 326. \n220.  S\u012brat Dh\u0101t al-Himma, 1:884\u201397.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  368\n\nhis namers.221 In the Arabic, it becomes clear that these men are used to recruit yet more \ngeoculturally remote Black others; after a stint in Abyssinia, Maym\u016bn assumes leadership \nover an especially potent and profoundly foreign group of Black warriors who return with \nthe Arabs, from the mythologized African ethnicity dam\u0101dim.", "start_char_idx": 179327, "end_char_idx": 181877, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e24e2117-f5c2-416e-bcfd-fc2d630bc679": {"__data__": {"id_": "e24e2117-f5c2-416e-bcfd-fc2d630bc679", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bbcdb151-1313-43f3-9aa9-6bcded886203", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "05ff26e5120227995d3d038a0efedca3711ce1689826e64ee7eac789569787c1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "666a5e92-4704-4ba2-959d-2ba5372d26ad", "node_type": "1", "metadata": {}, "hash": "2aeba44ab5615020bcbf60a8cf7473166029bfab62cfce595a40256baa258629", "class_name": "RelatedNodeInfo"}}, "text": "They \u201ccrop one another\u2019s \nears when they are afflicted with sadness or have a change in leadership (idh\u0101 \u1e25azan\u016b aw \nn\u0101bathum n\u0101\u02beiba).\u201d222 This reference naturalizes a practice supposedly common in branding \nand stigmatizing enslaved people in pre-Islamic Arabia and proscribed in Islam as endemic \nin enslavable peoples\u2019 cultural practices, and therefore renders the practice as foreign, \nignorant, and regressive.223 \n\nThese details suggest the logic within the text of cultivating pathways to effectively \ngathering, refining, and incorporating men of \u02bfAbd al-Wahh\u0101b\u2019s ilk into the Muslims\u2019 ranks, \nwhich \u02bfAbd al-Wahh\u0101b does with great efficacy. In this smaller of heroic triumphs, he \nsketches the shape of a formidable Muslim community that puts each of its components\u2019 \nstrengths to fitting use. Magidow\u2019s strategy of abridgement and choice to center her \ntelling on the life of F\u0101\u1e6dima means that \u02bfAbd al-Wahh\u0101b\u2019s activities are focalized primarily \nin relation to her and not to the band of men from the bil\u0101d al-s\u016bd\u0101n whom he and his \nslaves command, or his adventures therein. However, in the relationships between him, \nhis enslaved Black charges, and his clientalized companion Ab\u016b al-Haz\u0101hiz, the relational \nnature of racialization is on ample display. The \u201cfacts of blackness\u201d in the s\u012bra, such as its \nentanglements with bastardy, unfreedom, commodification, and ultimately the mechanics \nof Islamic expansion itself, through which Black figures maximize on these associations \nto earn heroes\u2019 laurels, are also made manifest in Magidow\u2019s volume. After all, per the \ntranslation, \u02bfAbd al-Wahh\u0101b recognizes that \u201cGod made me Black for a reason. He knows \nbest.\u201d224 \n\n\u02bfAbd al-Wahh\u0101b\u2019s heroic role in the The Tale of Princess Fatima allows for conversations \nabout the conditions of inclusion: what makes one an ideal \u201cdiverse\u201d actor in an Arab-\nMuslim environment, which institutions (military, marital, agnatic) are accessible to such \nfigures, and on what terms? It occasions a discussion of the unique work \u02bfAbd al-Wahh\u0101b\u2019s \nhybridity does in the text in contrast with figures with more legibly foreign origins as well \nas with those who are socially recognized as full Arabs. And, finally, it prompts a more \nfundamental question: with \u02bfAbd al-Wahh\u0101b\u2019s Arab parentage and his upbringing between \n\n221.  The Tale of Princess Fatima, 105.\n222.  S\u012brat Dh\u0101t al-Himma, 5:552.\n223.  On the significance of exoticizing depictions of people from the Damdam (alt. Lamlam), see Michael A. \n\nGomez, African Dominion: A New History of Empire in Early and Medieval West Africa (Princeton, NJ: Princeton \nUniversity Press, 2018), 45. On the appearance of cutting and piercing the body of an enslaved person as a \nform of stigma and discipline in Islamic prophetology, see Elizabeth Urban, \u201cHagar and Mariya: Early Islamic \nModels of Slave Motherhood,\u201d in Concubines and Courtesans: Women and Slavery in Islamic History, eds. \nMatthew S. Gordon and Kathryn A. Hain, 225\u201343 (Oxford: Oxford University Press 2017), 226. On the relationship \nbetween offshoots of ear cropping\u2014in which an enslaved person wishing to change owners would crop the \near of his or her intended owner\u2019s livestock and thus be given as compensation to the new owner\u2014and their \npossible relationship to j\u0101hil\u012b practices, see Orlando Patterson, Slavery and Social Death: A Comparative Study \n(Cambridge, MA: Harvard University Press, 1982), 202\u20133.\n\n224.  The Tale of Princess Fatima, 88.", "start_char_idx": 181878, "end_char_idx": 185336, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "666a5e92-4704-4ba2-959d-2ba5372d26ad": {"__data__": {"id_": "666a5e92-4704-4ba2-959d-2ba5372d26ad", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e24e2117-f5c2-416e-bcfd-fc2d630bc679", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "cf3c6d8f0dfbbb3d98c46ce40ad2364fb51e4f4ee9ee8a96b72a32626a77401b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ff4fe054-0043-4fb0-858c-09e1d23a69d4", "node_type": "1", "metadata": {}, "hash": "727e374536f7aab50792dbb7641b6b74f4c7ec0d81e32d42b139994b673a70a1", "class_name": "RelatedNodeInfo"}}, "text": "224.  The Tale of Princess Fatima, 88.\n\n\n\n369  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nArab and African groups, why is it that we only ever see him referred to in the translated \ntext as Black? This is especially striking because of how the Arabic text frequently troubles \n\u02bfAbd al-Wahh\u0101b\u2019s standing within a discrete racial category from his parents, something \nthat Magidow does at times emphasize through the language of colorism. Indeed, that \n\u02bfAbd al-Wahh\u0101b is labeled Black (in both Arabic and English versions) despite all this \ndestabilization is partly because a similar process to that described by Reece occurred \nwithin early the Islamic world. Where previously those like \u02bfAbd al-Wahh\u0101b\u2014a figure of \nradically altered nature but, uncannily, also of pure Arab heritage\u2014were rendered socially \nintelligible through various classifications of mixedness, now they may be conferred certain \nunofficial benefits of proximity to Arabness but are knowable only as either Arab or Black. \n\u02bfAbd al-Wahh\u0101b\u2019s everyday experiences and affinities mark him continually as the latter. \nHis simultaneous blackness and pure Arab nasab carries the category crises latent in the \nelision of mixed identities to a form of logical extreme. \n\nThe tensions between newer and older racial epistemologies in crafting literary legacies \ncan also be fruitfully addressed by looking across to another translation of a text that, at first \nblush, more properly belongs in the ranks of mannered literature than in those of popular \ntexts: the Library of Arabic Literature\u2019s edition of the anthology (d\u012bw\u0101n) of the pre-Islamic \npoet turned posthumous epic hero, \u02bfAntara b. Shadd\u0101d, translated by James Montgomery \nunder the title War Songs. In his edition of the d\u012bw\u0101n, Montgomery includes not only the \nworks that we can say with greater certitude originated with the half-Abyssinian warrior \npoet of the tribe of \u02bfAbs, but also a series of poems from the s\u012bra sha\u02bfbiyya of which a \neuhemerized \u02bfAntara is a protagonist; these he divides by section. In so doing, Montgomery \nprovides a window on a telling contrast, namely, that despite Montgomery following many \nAbbasid-era anthologists in referring to \u02bfAntara as one of a handful of \u201cblack warrior-poets \nborn to black women,\u201d in his earliest extant poetry\u2014stress-tested through comparison \nacross a number of collectors\u2019 arrangements\u2014\u02bfAntara does not once refer to himself as \nBlack.225 The earliest redaction of his poetry is that of al-A\u1e63ma\u02bf\u012b (d. 212\u2013213 AH/828 AD), \nwhich is reproduced and referenced by a number of later authors, and to whom \u02bfAntara\u2019s \ns\u012bra is also fictively attributed; the later anthologies that Montgomery uses are from the \nfifth/eleventh and sixth/twelfth centuries, and unlike with epicists\u2019 flexible and locally \ntailored craft, learned anthologists and their copyists practiced fidelity to the letter, written \nor heard, of prior texts.226 \n\nAcross multiple poems, \u02bfAntara mentions his mother\u2019s distinct origins as a descendant \nof Ham. He also discusses her blackness, describing her \u201cblack brow\u201d as like the Ka\u02bfba\u2019s \ncornerstone (\u1e25ajar al-maq\u0101m) that held significance as a relic even before the structure was \nrestored to monotheistic worship by Mu\u1e25ammad.227 In the same breath he often mentions \nhis father, as a member of his tribe, and once as the \u201cfinest of the clan (min khayr \u02bfabs),\u201d but \nnot as a son of Sam or even as an Arab.228 Montgomery writes in the introduction that this \n\n225.  \u02bfAntara b. Shadd\u0101d, War Songs, trans. James Montgomery (New York: New York University Press, 2018), xx. \n226.  Ibid., lvii.\n227.  Ibid., 154\u201355.\n228.  Ibid., 30\u201331.", "start_char_idx": 185298, "end_char_idx": 188931, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ff4fe054-0043-4fb0-858c-09e1d23a69d4": {"__data__": {"id_": "ff4fe054-0043-4fb0-858c-09e1d23a69d4", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "666a5e92-4704-4ba2-959d-2ba5372d26ad", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "66febc73ad2d151f9b56a1396e0d2843e68643b2210ed5a430526cd2f97dcc77", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dcc3f2d7-e949-45f3-9da3-8041018aa404", "node_type": "1", "metadata": {}, "hash": "322ac97e028891f7c63c60a60c8bb0ead816cf69d5bd061c52c1b3a1e2d2f8d4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  370\n\nprovincialism is to be expected, as, per Webb and others, the concept of Arab ethnicity was \nnot yet a fixture in the imagination of pre-Islamic Arabians.229 In some of the comparisons \nof his father as the cream of his people with his mother as one of a diffuse population of \nthe primordial Ham\u2019s descendants who is more readily likened to an Arabian structure \nrather than any reference point from her homeland, there is already a latent disparity of \nautobiographical recordkeeping. In a few lines at the end of one poem, \u02bfAntara seems to \ngive the two sides even more unequal weight, saying min \u0101l \u02bfabs man\u1e63ib\u012b wa-fa\u02bf\u0101l\u012b minhum \nab\u012b \u1e25aqqan fa-hum l\u012b w\u0101lid wa-l-umm min \u1e24\u0101m fa-hum akhw\u0101l\u012b, which Montgomery nimbly \nrenders as \u201cI yield my fame to my father\u2019s clan\u2014my mother descends from the sons of \nHam.\u201d230 Much more clunkily, these lines could be read as saying, \u201cmy rank and deeds derive \nfrom the people of \u02bfAbs, my father, truly, is from them and as such they are my progenitor, \nwhile my mother is from Ham and so they [=Ham\u2019s people] are my maternal uncles.\u201d Here, \n\u02bfAntara is not simply acknowledging his hybridity, he is making a rhetorical ploy for greater \nbelonging with the men with whom he was raised. Elsewhere, \u02bfAntara can be seen more \ndefiantly invoking his mixedness by using the typically derogatory term haj\u012bn, which \nMontgomery translates as \u201chalf-blood.\u201d231 There again, \u02bfAntara uses the word \u201cblack,\u201d as \nwell as a word translated by Montgomery as \u201cwhite\u201d (a\u1e25mar), in keeping with the fact that \naswad and a\u1e25mar co-occur as opposites in some early texts, but which is also interpretable \nas ruddy; he places himself in neither of the two categories. \n\nSimilarly to the use of abqa\u02bf above, there are indications that in the pre- and early-\nIslamic period, people who were haj\u012bns were expected to occupy an intermediary space in \nterms not only of their social position. Moreover, sources suggest that it was believed their \nmixedness would be physically self-evident, though in one story this notional observability \nagain proves a fickle metric for racial construction because of the possibility of atavism. \nAn anecdote narrated by the Prophet\u2019s Companion Ab\u016b \u02bfUbayda and collected by the early \nfourth/tenth-century lexicographer Ibn Durayd tells of a man from the tribe of \u02bf\u0100mar \nwedding a woman from his own clan (qawmuhu), only to have a child who is, to his eye, \na\u1e25mar like a \u1e25aj\u012bn, though he expected the child to be dark like himself (kh\u0101lif alw\u0101n ban\u012b \nal-jawn). He is about to retaliate against his spouse when she proclaims that she has white \nyet upstanding ancestry (in lahu min qibal\u012b ajd\u0101d b\u012b\u1e0d al-wuj\u016bh karaman anj\u0101dan) and that \nthey earn their honor in battle despite not being black (a-l\u0101 yak\u016bnu lawnuhum saw\u0101dan).232 \nIn this narration, we see that some pre- and early-Islamic Arabian groups are said to have \nidentified as dark, recalling the above discussion of whiteness\u2019 rhetoricity and evolution \nas a hegemonic construct. Ibn Durayd elsewhere offers corroborating details, as when he \ncomments on the Arab saying, \u201cthis is clear to the black and white (m\u0101 yakhf\u0101 dh\u0101lika \n\u02bfal\u0101 al-sawd\u0101\u02be wa-l-\u1e25amr\u0101\u02be wa-\u02bfal\u0101 al-aswad wa-l-a\u1e25mar),\u201d that aswad indicates the Arabs, \nbecause \u201cdarkness (udma) is the common color in most Arabs, while ruddiness and pallor \n\n229.  Ibid., xxvi.\n230.  Ibid., 136\u201337.", "start_char_idx": 188935, "end_char_idx": 192369, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dcc3f2d7-e949-45f3-9da3-8041018aa404": {"__data__": {"id_": "dcc3f2d7-e949-45f3-9da3-8041018aa404", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ff4fe054-0043-4fb0-858c-09e1d23a69d4", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "dd02540b30b202f8dca15712c2f8b06e076557ee639976deb0c56a00ee6cd007", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "26378fa4-106b-48b5-a286-f5b5cec50f70", "node_type": "1", "metadata": {}, "hash": "b97d25ee942e34112a0e28e0db8f3caa1151d0c43511aeac523b3df6ee3a399c", "class_name": "RelatedNodeInfo"}}, "text": "Ibid., xxvi.\n230.  Ibid., 136\u201337.\n231.  Ibid., 216\u201317.\n232.  I am indebted to Nathaniel Miller for pointing me to this anecdote. See al-Marzub\u0101n\u012b, Ash\u02bf\u0101r al-nis\u0101\u02be, ed. \n\nS\u0101m\u012b Makk\u012b al-\u02bf\u0100n\u012b and Hil\u0101l N\u0101j\u012b (Baghdad: D\u0101r al-Ris\u0101la, 1976), 82.\n\n\n\n371  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n(al-\u1e25umra wa-l-shuqra) is the common color in most \u02bfajam.\u201d233 Moreover, the terms aswad, \na\u1e25mar, and abya\u1e0d appear to form a spectrum, much as they do in the Qur\u02be\u0101n (Q 35:27), \nwith a\u1e25mar occupying a range of middle, brown positions between white and black.234 And \nyet, per \u02bfAntara\u2019s poem in which a\u1e25mar and aswad are counterposed, we see that color is \nportrayed in relative and relational modes; it is not only the case that \u02bfAntara does not \nphysically describe himself, he may not have had a single, fixed way of doing so. In view of \nthis, we can see the figure of \u02bfAntara change before our eyes. \n\nIt is not until the poetry taken from \u02bfAntara\u2019s epic\u2014the earliest mention of which, as \nwith The Tale of Princess Fatima, dates to the sixth/twelfth century, and the first extensive \nextant manuscripts to the mid-ninth/fifteenth century235\u2014that one finds in Montgomery\u2019s \nedition an \u02bfAntara with a more familiar face, describing himself as Black and vaunting \nhimself over Arabs, in one instance declaring himself superior to the \u201c\u02bfAmrs and Zayds\u201d \nthat surround him.236 In the prose of his s\u012bra, \u02bfAntara\u2019s features are exaggeratedly Black as \nwell. When he is born, he is described as gigantic and \u201cblack and swarthy (adgham) like an \nelephant, flat-nosed and broad-shouldered, with wide eyes. The creation of the Glorious \nKing (\u1e63ina\u02bfat al-malik al-jal\u012bl) was frown-faced, coily-haired, large-mouthed [\u2026] with big \nears and pupils that emitted sparks of fire.\u201d237 In the hands of skilled socially- and self-\nconscious epicists similar to those who fashioned the Tale of Princess Fatima, \u02bfAntara\u2019s \nidentity as a haj\u012bn has given way to two competing claims, the first his self-proclaimed \nsense of Arab belonging and, the second, his peers perceiving only racial Blackness, at times \nwith mocking derision (ya\u02bfib\u016bna lawn\u012b aswadan).238 Where above, with Ibn Qutayba, the \npaternalization of nasab and the decline of haj\u012bn identities worked to apologetic effect by \nstrengthening the Arabness of the Abbasid caliphs, the epical \u02bfAntara shows that the decline \nof haj\u012bn identity in narratives about people who became raced as Black under a monoethnic \nepisteme encodes the reverse: though \u02bfAntara\u2019s father is rendered in his epic as an Arab \nwho extends a paternity claim to the child (ilh\u0101q) because of his exceptional heroism, \nand thus entitles him to his nasab, \u02bfAntara continues throughout the text to contend with \nsociety labelling him not as a member of \u02bfAbs, but as a \u201cblack slave\u201d (\u02bfabd aswad).239 \n\nThe Abbasid-era biographers whose entries on \u02bfAntara Montgomery translates in a few \nappendices note that in pre-Islamic Arabia, children born to enslaved mothers were born \ninto slavery yet could gain recognition as Arab and claim their fathers\u2019 nasabs through feats \nof gallantry in adulthood. However their full assimilation is not implicit in this\u2014\u02bfAntara is, \n\n233.  Ibn Durayd, Jamharat al-lugha, ed.", "start_char_idx": 192336, "end_char_idx": 195549, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "26378fa4-106b-48b5-a286-f5b5cec50f70": {"__data__": {"id_": "26378fa4-106b-48b5-a286-f5b5cec50f70", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dcc3f2d7-e949-45f3-9da3-8041018aa404", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "f6beb951ffbedecc8c88eeabc33c35fef81a09c94bfe12fdb3cf64fb364435f4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e6c9b561-821f-4730-9a6f-ef3d4cd532c7", "node_type": "1", "metadata": {}, "hash": "a9ba674ce8996049c6cad1fccdd3cd2d4c58d05b947477cb87b5adc6dadbc48d", "class_name": "RelatedNodeInfo"}}, "text": "Ibn Durayd, Jamharat al-lugha, ed. Ramz\u012b Mun\u012br Ba\u02bfalbak\u012b (Beirut: D\u0101r al-\u02bfIlm li-l-Malay\u012bn), 1:523.\n234.  I discuss this color spectrum in depth elsewhere. See Rachel Schine, \u201cOn Blackness in Arabic Popular \n\nLiterature: The Black Heroes of the Siyar Sha\u02bfbiyya, Their Conceptions, Contests, and Contexts\u201d (PhD diss., \nUniversity of Chicago, 2019), 51\u201357.\n\n235.  Peter Heath, The Thirsty Sword: S\u012brat \u02bcAntar and the Arabic Popular Epic (Salt Lake City: University of \nUtah Press, 1996), 28.\n\n236.  \u02bfAntara b. Shadd\u0101d, War Songs, 249.\n237.  S\u012brat \u02bfAntara, 1:74.\n238.  \u02bfAntara b. Shadd\u0101d, War Songs, 248.\n239.  S\u012brat \u02bfAntara, passim; M. S. Sujimon, \u201cIstil\u1e25\u0101q and Its Role in Islamic Law,\u201d Arab Law Quarterly 18, no. \n\n2 (2003): 117\u201343.", "start_char_idx": 195515, "end_char_idx": 196247, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e6c9b561-821f-4730-9a6f-ef3d4cd532c7": {"__data__": {"id_": "e6c9b561-821f-4730-9a6f-ef3d4cd532c7", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "26378fa4-106b-48b5-a286-f5b5cec50f70", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "a9fdcc163cfe2f7b281c212d71e0d638cd58d607870482e646d8744bdc375715", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "04009a5f-1e55-42ca-959c-763581f96155", "node_type": "1", "metadata": {}, "hash": "55764625d1ff21265f4efc7b8b1564a10a2eda603d943ca4e7a92f69d80eda05", "class_name": "RelatedNodeInfo"}}, "text": "2 (2003): 117\u201343.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  372\n\nafter all, ultimately remembered for his difference, and he describes his maternal heritage \nrecurrently in his poetry. His non-Arab origins likely followed him throughout his life in \nother intangible and unknowable ways despite his successful bid for a change in legal claim \non lineage; later portrayals articulate this experience as Black racialization, but we have \nlittle evidence from \u02bfAntara\u2019s own words that this is the precise form his alterity took. Like \n\u02bfAbd al-Wahh\u0101b, \u02bfAntara continuously vies for inclusion in his s\u012bra and compensates for \nhis difference through feats of heroism long after formal recognition, but these deeds are \nsimultaneously enlarged and frustrated because of distance from this pre-Islamic past, the \nstructural displacement of mixed identities, and the concomitant impossibility of Black \nArabness within the world of the text. There is a marked disconnect between \u02bfAntara\u2019s and \n\u02bfAbd al-Wahh\u0101b\u2019s literary treatment, with the shifts in histories of racialization that they \nevoke, and that of Ibn Qutayba\u2019s constellation of Arabized potentates who profited from \nthese selfsame changes. This gulf ultimately demands a discussion of passing and privilege \nas transhistorical phenomena, as well as of the particularities and politics of historical \nforms of mixedness. It shows us that the tools of legitimation, the burdens of proof, and the \nbenefits of belief, have long been designed to serve some more readily than others. \n\nConclusion\n\nThis article has argued that grappling with racialization and critical theories thereof is \nvital simultaneously to comparing and deeply historicizing individual texts, events, and \nphenomena from Islamic premodernity. It is moreover vital to pedagogies centered on \nwhat students will themselves identify, compare, and seek to historicize. To that end, I \nhave offered a set of detailed, guided readings of nine Arabic texts in translation focused \non discussing race in the classroom, particularly in premodern, comparative contexts. \nI have used these readings to trouble the twin myths of what Kimberl\u00e9 Crenshaw has \ncalled perspectivelessness, or treating the normative as the objective in a field of study \nand sphere of human action. On the one hand, perspectivelessness is propounded by the \nways in which both translators and instructors treat dominant modern narratives of race as \nunique to the post-Enlightenment West, thereby marking out texts from premodernity or \nthe non-West as pre-racial and divesting ourselves of a responsibility to bring race into the \nIslamic studies classroom. On the other hand, perspectivelessness is latent in premodern \nand non-Western texts themselves, in the unspoken discursive norms enshrined on the \npart of the authors discussed above, teased apart beautifully in several of the translators\u2019 \ncommentaries. By reading with race in mind, from identifying the role of whiteness in Ibn \nFa\u1e0dl\u0101n to that of hybridity in the d\u012bw\u0101n of \u02bfAntara, we historicize these norms and analyze \ntheir functions as tools of social positioning at local, imperial, and inter-imperial levels. In \nthinking through the processes of racialization in these texts with our students, we also \nhelp them see these processes at work in their own lives and therefore create a denser \ntrail of touchstones between ourselves and history, including histories that are not our \nown. Far from discussions of race driving a wedge\u2014so often, lately, the accusation levied \nagainst race-conscious instruction\u2014they support the ideal of better approaching our \u201cbasic \nhumanity.\u201d", "start_char_idx": 196230, "end_char_idx": 199906, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "04009a5f-1e55-42ca-959c-763581f96155": {"__data__": {"id_": "04009a5f-1e55-42ca-959c-763581f96155", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e6c9b561-821f-4730-9a6f-ef3d4cd532c7", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "25ec4ac15f58dac68e41933c9da808880a7f5e8925df157e295ae4a27d29a8ef", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b748845b-2da0-477f-8a4d-7c7954f40489", "node_type": "1", "metadata": {}, "hash": "1886739ede894d741a72814f4463fa953ca920d5f97495edc5a809dd242b756a", "class_name": "RelatedNodeInfo"}}, "text": "373  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nBibliography\n\nAbbasi, Rushain. \u201cIslam and the Invention of Religion: A Study of Medieval Muslim Discourses \non D\u012bn.\u201d Studia Islamica 116, no. 1 (2021): 1\u2013106. \n\n\u201cAbout Penguin Classics.\u201d Penguin.com. 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TTR: traduction, \nterminologie, redaction 10, no. 2 (1997): 151\u201365.\n\nBetancourt, Roland. Byzantine Intersectionality: Sexuality, Gender, and Race in the Middle \nAges. Princeton, NJ: Princeton University Press, 2020.\n\nBrown, Jonathan A. C. Slavery & Islam. London: Oneworld Academic, 2019.\n\nBuell, Denise Kimber. Why This New Race? Ethnic Reasoning in Early Christianity. New York: \nColumbia University Press, 2008.\n\nBurton, Elise. Genetic Crossroads: The Middle East and the Science of Human Heredity. \nStanford, CA: Stanford University Press, 2021.\n\nConklin Akbari, Suzanne. \u201cModeling Medieval World Literature.\u201d Middle Eastern Literatures \n20, no. 1\u20132 (2017): 2\u201317. \n\nCooperson, Michael. al-Ma\u02bemun. Oxford: Oneworld, 2005.\n\nCosquin, Emmanuel. \u201cLe prologue-cadre des Mille et une nuits, les l\u00e9gendes perses et le livre \nd\u2019Esther.\u201d Revue Biblique 6, no. 1 (1909): 7\u201349.\n\nCrenshaw, Kimberl\u00e9 Williams. \u201cToward a Race-Conscious Pedagogy in Legal Education.\u201d \nNational Black Law Journal 11, no. 1 (1988): 1\u201314.\n\nDrory, Rina. \u201cThree Attempts to Legitimize Fiction in Classical Arabic Literature.\u201d Jerusalem \nStudies in Arabic and Islam, 18 (1994): 146\u201364.\n\nDu Bois, W. E. B. The Negro. 1915. Reprint, Philadelphia: University of Pennsylvania Press, \n2014.\n\nEl Cheikh, Nadia Maria. Byzantium Viewed by the Arabs. Cambridge, MA: Harvard University \nPress, 2004.\n\n\u2014\u2014\u2014. \u201cEunuchs at the Court of al-Muqtadir.\u201d Journal of the Economic and Social History of \nthe Orient 48, no. 2 (2005): 234\u201352.\n\nEl Hamel, Chouki. Black Morocco: A History of Slavery, Race, and Islam. New York: Cambridge \nUniversity Press, 2014.\n\nEl-Hibri, Tayeb. The Abbasid Caliphate: A History. Cambridge: Cambridge University Press, \n2021.\n\nElouafi, Amy Aisen. \u201cThe Colour of Orientalism: Race and Narratives of Discovery in Tunisia.\u201d \nEthnic and Racial Studies 33, no. 2 (2010): 253\u201371.", "start_char_idx": 202469, "end_char_idx": 204622, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5bb99ea6-9af0-40fe-8506-1ac6ca9dc2ec": {"__data__": {"id_": "5bb99ea6-9af0-40fe-8506-1ac6ca9dc2ec", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b748845b-2da0-477f-8a4d-7c7954f40489", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "8cd4b9569b7d16dd7f7e910767a34d9b92d633fe09a9cb765d55a9f43635ef23", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aac62c17-0c86-4724-bb68-1798186cfc13", "node_type": "1", "metadata": {}, "hash": "1fafc993a11fb32a60d52844149189d28c233cdeb4e00b872620deabe7000ffa", "class_name": "RelatedNodeInfo"}}, "text": "375  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nFischer, A. \u201cArab ba\u1e63\u012br \u2018scharfsichtig\u2019 per antiphrasin = \u2018blind.\u2019\u201d Zeitschrift der Deutschen \nMorgenl\u00e4ndischen Gesellschaft 61 no. 2 (1907): 425\u201334.\n\nG\u00f3mez-Bravo, Ana M. \u201cThe Origins of \u2018Raza:\u2019 Racializing Difference in Early Spanish.\u201d \nInterfaces: A Journal of Medieval European Literatures 7 (2020): 64\u2013114. \n\nGomez, Michael A. African Dominion: A New History of Empire in Early and Medieval West \nAfrica. Princeton, NJ: Princeton University Press, 2018.\n\nGualtieri, Sarah. Between Arab and White: Race and Ethnicity in the Early Syrian American \nDiaspora. Berkeley: University of California Press, 2009. \n\nHall, Bruce. A History of Race in Muslim West Africa, 1600\u20131960. Cambridge: Cambridge \nUniversity Press, 2011.\n\n\u2014\u2014\u2014. \u201cReading Race in Africa and the Middle East.\u201d Anthropologia 7, no. 1 (2020): 33\u201344. \n\n\u201c\u1e24asab wa-Nasab.\u201d In Encyclopaedia of Islam, 2nd ed., edited by P. Bearman et al. Leiden: \nBrill Online. \n\nHardy, Paul. \u201cMedieval Muslim Philosophers on Race.\u201d In Philosophers on Race: Critical \nEssays, edited by Julie K. Ward and Tommy L. Scott, 38\u201362. 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Lis\u0101n al-\u02bfarab. Cairo: D\u0101r al-Ma\u02bf\u0101rif, 1981.\n\nIbn al-Muqaffa\u02bf. Ath\u0101r Ibn al-Muqaffa\u02bf. Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1989.\n\nIbn Shadd\u0101d, \u02bfAntara. War Songs. Edited and translated by James Montgomery. New York: \nNew York University Press, 2018.\n\nIdris, Amir. \u201cRethinking Identity, Citizenship, and Violence in Sudan.\u201d International Journal \nof Middle East Studies 44, no. 2 (2012): 324\u201326.\n\nal-Idr\u012bs\u012b. Kit\u0101b Nuzhat al-musht\u0101q f\u012b ikhtir\u0101q al-\u0101f\u0101q. Cairo: Maktabat al-Thaq\u0101fa al-D\u012bniyya, \n2002.", "start_char_idx": 206943, "end_char_idx": 209048, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "27f6df84-1230-4d92-bf34-b9a47d2df69b": {"__data__": {"id_": "27f6df84-1230-4d92-bf34-b9a47d2df69b", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aac62c17-0c86-4724-bb68-1798186cfc13", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "e3cddb20b855b8f69477e911288754cb488e9bdc8242e6f4cb692485827f526f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e0dcf81a-e6c5-488a-a9c2-1bf30ee69744", "node_type": "1", "metadata": {}, "hash": "88edd7f2a7c2f2e0a01c179eaa7f38492939d115b65bdff36f0f7df28ca873bf", "class_name": "RelatedNodeInfo"}}, "text": "377  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nInloes, Amina. \u201cRacial \u2018Othering\u2019 in Shi\u02bfi Sacred History: Jawn ibn Huwayy the \u2018African Slave\u2019, \nand the Ethnicities of the Twelve Imams.\u201d Journal of Shi\u02bfa Islamic Studies 7, no. 4 (2014): \n411\u201339.\n\nIrwin, Robert. \u201cThe Dark Side of \u2018The Arabian Nights.\u2019\u201d Critical Muslim 13 (2015).  \nhttps://www.criticalmuslim.io/the-dark-side-of-the-arabian-nights/.\n\nIsaac, Benjamin. 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Beirut: \nal-Mu\u02beassasa al-\u02bfArabiyya li-l-Dir\u0101s\u0101t wa-l-Nashr, 2007.\n\nKennedy, Philip F. \u201cAbout the Library of Arabic Literature.\u201d libraryofarabicliterature.org. New \nYork University Press. https://www.libraryofarabicliterature.org/about-the-series/. \n\nKettler, Andrew. The Smell of Slavery: Olfactory Racism and the Atlantic World. Cambridge: \nCambridge University Press, 2020.\n\nKia, Mana. \u201cSpace, Sociality, and Sources of Pleasure: A Response to Sanjay Subrahmanyam.\u201d \nJournal of the Economic and Social History of the Orient 61 (2018): 256\u201376.\n\nKilito, Abelfattah. Thou Shalt Not Speak My Language. Translated by Wa\u00efl S. Hassan. Syracuse, \nNY: Syracuse University Press, 2008.\n\nhttps://www.criticalmuslim.io/the-dark-side-of-the-arabian-nights/\nhttps://www.libraryofarabicliterature.org/about-the-series/", "start_char_idx": 209052, "end_char_idx": 211489, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e0dcf81a-e6c5-488a-a9c2-1bf30ee69744": {"__data__": {"id_": "e0dcf81a-e6c5-488a-a9c2-1bf30ee69744", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "27f6df84-1230-4d92-bf34-b9a47d2df69b", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "e5eec136186f3917665376556e5965719fb77d484c18cb598802e79b43d39ced", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6187e495-71b5-41bc-8746-a17eaacb0470", "node_type": "1", "metadata": {}, "hash": "0badfde02b5b4aa2f11e65aadce31d8bd49c0e97dd1f6f852086e44dfe9374b3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  378\n\nKowalska, Maria. \u201cFrom Facts to Literary Fiction: Medieval Arabic Travel Literature.\u201d Quaderni \ndi Studi Arabi 5\u20136 (1987\u201388): 397\u2013403.\n\nLinant de Bellefonds, Y. \u201cKaf\u0101\u02bea.\u201d In Encyclopaedia of Islam, 2nd ed., edited by P. Bearman et \nal. Leiden: Brill online.\n\nLoomba, Ania. \u201cRace and the Possibilities of Comparative Critique.\u201d New Literary History 40, \nno. 3 (2009): 501\u201322.\n\nLuffin, Xavier. \u201c\u2018Nos anc\u00eatres les Arabes \u2026\u2019 G\u00e9n\u00e9alogies d\u2019Afrique musulmane.\u201d Civilisations \n53, no. 2 (2006): 177\u2013209.\n\nMallon, Ron. \u201cPerformance, Self-Explanation, and Agency.\u201d Philosophical Studies: An \nInternational Journal for Philosophy in the Analytic Tradition 172, no. 10 (2014): 2777\u201398. \n\n\u2014\u2014\u2014. The Construction of Human Kinds. Oxford: Oxford University Press, 2016.\n\nMalti-Douglas, Fedwa. Woman\u2019s Body, Woman\u2019s Word: Gender and Discourse in Arabo-Islamic \nWriting. Princeton, NJ: Princeton University Press, 1991.\n\nMan, Paul de. \u201c\u2018Conclusions\u2019 Walter Benjamin\u2019s \u2018The Task of the Translator\u2019 Messenger \nLecture, Cornell University, March 4, 1983.\u201d Yale French Studies 69 (1985): 25\u201346.\n\nMarlow, Louise. \u201c\u1e24asab o Nasab.\u201d In Encyclopaedia Iranica, online ed., edited by Ehsan \nYarshater, updated March 20. http://www.iranicaonline.org/articles/hasab-o-nasab. \n\nal-Marzub\u0101n\u012b. Ash\u02bf\u0101r al-nis\u0101\u02be. Edited by S\u0101m\u012b Makk\u012b al-\u02bf\u0100n\u012b and Hil\u0101l N\u0101j\u012b. Baghdad: D\u0101r \nal-Ris\u0101la, 1976.\n\nMateo Dieste, Josep Llu\u00eds. \u201cAre there \u2018Mestizos\u2019 in the Arab World? A Comparative Survey of \nClassification Categories and Kinship Systems.\u201d Middle Eastern Studies 48, no. 1 (2012): \n125\u201338.\n\nMazrui, Ali A. \u201cBlack Orientalism? 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Public Culture 15, no. 1 \n(2003): 11\u201340.\n\nMcNeil, Kimberley Carole. \u201cA Critical Translation of the Article on the Horse from al-Damiri\u2019s \n\u2018Hayat al-Hayawan al-Kubra.\u2019\u201d MA dissertation, University of Arizona, 1983. \n\nMehri, Momtaza. \u201cThe Consensus of Seasons.\u201d Shubbak (2021): https://www.shubbak.co.uk/\nthe-consensus-of-seasons/.\n\nhttp://www.iranicaonline.org/articles/hasab-o-nasab\nhttps://www.shubbak.co.uk/the-consensus-of-seasons/\nhttps://www.shubbak.co.uk/the-consensus-of-seasons/", "start_char_idx": 211492, "end_char_idx": 213935, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6187e495-71b5-41bc-8746-a17eaacb0470": {"__data__": {"id_": "6187e495-71b5-41bc-8746-a17eaacb0470", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e0dcf81a-e6c5-488a-a9c2-1bf30ee69744", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "4e5c928d12dd4e01c70765c013fbff99b47a54e005fcd0abc859134dffd117f6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5d7c78c9-8b25-442d-ae7c-59d4c7eecb42", "node_type": "1", "metadata": {}, "hash": "6c705afacd4b6e06226d594beadbc778af8d853a024dd1ced8affd78bc78b276", "class_name": "RelatedNodeInfo"}}, "text": "379  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nMiramon, Charles de. \u201cNoble Dogs, Noble Blood: The Invention of the Concept of Race in the \nlate Middle Ages.\u201d In The Origins of Racism in the West, edited by Miriam Eliav-Feldon, \nBenjamin Isaac, and Joseph Ziegler, 200\u201316. 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Defining Boundaries in al-Andalus: Muslims, Christians, and Jews in Islamic \nIberia. Ithaca, NY: Cornell University Press, 2013.\n\nal-\u1e62\u0101bi\u02be, Hil\u0101l b. al-Mu\u1e25sin. Rus\u016bm d\u0101r al-khil\u0101fa. Edited by Mikh\u0101\u02be\u012bl \u02bfAww\u0101d. Beirut: D\u0101r \nal-R\u0101\u02beid al-\u02bfArab, 1986.\n\nSavant, Sarah Bowen. \u201cNaming Shu\u2018\u016bb\u012bs.\u201d In Essays in Islamic Philology, History, and \nPhilosophy: A Festschrift in Celebration and Honor of Professor Ahmad Mahdavi \nDamghani\u2019s 90th Birthday, edited by K. A. Thackston, W. M. Mottahedeh, and W. Granara, \n166\u201384. Berlin: De Gruyter, 2016.", "start_char_idx": 216388, "end_char_idx": 218743, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f1792260-ee70-46a7-a040-8fa8d9ac19fc": {"__data__": {"id_": "f1792260-ee70-46a7-a040-8fa8d9ac19fc", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5d7c78c9-8b25-442d-ae7c-59d4c7eecb42", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "e7ef6e42a4378b16c5532012f25fca7b7a0af100a3f9f4200755c01931b8f2b2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0522bf01-510b-437c-a1d5-5703ac446e24", "node_type": "1", "metadata": {}, "hash": "0c82f7aa7fc4e163c86ae3c7bc67856c02ec5bbb9fca91c18c13e518382396e4", "class_name": "RelatedNodeInfo"}}, "text": "381  \u2022  Rachel Schine\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n\u2014\u2014\u2014. 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Blackness and Arabness in Middle Eastern \nPerspectives.\u201d Online Lecture presented at Princeton University, December 14, 2021. \n\nSchleck, Julia. \u201cStranger than Fiction: Early Modern Travel Narratives and the Antiracist \nClassroom.\u201d In Teaching Medieval and Early Modern Cross-Cultural Encounters, edited \nby Karina F. Attar and Lynn Shutters, 87\u2013101. New York: Palgrave MacMillan, 2014.\n\nSecunda, Shai. \u201cThe Fractious Eye: On the Evil Eye of Menstruants in Zoroastrian Tradition.\u201d \nNumen 61 (2014): 83\u2013108. \n\nSilva, Denise Ferreira da. Toward a Global Idea of Race. Minneapolis: University of Minnesota \nPress, 2007.\n\nal-S\u012br\u0101f\u012b, Ab\u016b Zayd. Accounts of China and India.  Edited and translated by Tim Mackintosh-\nSmith. In Two Arabic Travel Books, edited and translated by Tim Mackintosh Smith and \nJames E. Montgomery. New York: New York University Press, 2014.\n\nS\u012brat \u02bfAntara b. Shadd\u0101d. Cairo: al-Maktaba al-Jumhuriyya al-\u02bfArabiyya, 1980.\n\nS\u012brat al-Am\u012bra Dh\u0101t al-Himma. Edited by \u02bfAl\u012b b. M\u016bs\u0101 al-Maq\u0101nib\u012b. Beirut: al-Maktaba \nal-Sha\u02bfbiyya, 1980.\n\nStearns, Justin K. \u201cRace in the Islamicate Middle East: Reflections after Heng.\u201d The Cambridge \nJournal of Postcolonial Literary Inquiry (2022): 114\u201321. \n\n\u2014\u2014\u2014. Revealed Sciences: Natural Sciences in Islam in Seventeenth-Century Morocco. \nCambridge: Cambridge University Press, 2021.\n\nStoler, Ann Laura. Duress: Imperial Durabilities in Our Times. Durham, NC: Duke University \nPress, 2016.\n\nStone, Caroline. \u201cThe Great Migration of the Bani Hilal.\u201d AramcoWorld (2016), 14\u201319. https://\nwww.aramcoworld.com/Articles/November-2016/The-Great-Migration-of-the-Bani-\nHilal.\n\nhttps://oxfordre.com/literature/view/10.1093/acrefore/9780190201098.001.0001/acrefore-9780190201098-e-1298\nhttps://oxfordre.com/literature/view/10.1093/acrefore/9780190201098.001.0001/acrefore-9780190201098-e-1298\nhttps://www.aramcoworld.com/Articles/November-2016/The-Great-Migration-of-the-Bani-Hilal\nhttps://www.aramcoworld.com/Articles/November-2016/The-Great-Migration-of-the-Bani-Hilal\nhttps://www.aramcoworld.com/Articles/November-2016/The-Great-Migration-of-the-Bani-Hilal", "start_char_idx": 218747, "end_char_idx": 221664, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0522bf01-510b-437c-a1d5-5703ac446e24": {"__data__": {"id_": "0522bf01-510b-437c-a1d5-5703ac446e24", "embedding": null, "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8698", "node_type": "4", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "b9c46f8701d0837e6958f56f431862e051c0824b95e8f50985225f5ff885c2df", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f1792260-ee70-46a7-a040-8fa8d9ac19fc", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "9f499892ed7b43c8eb935e11c63daedf995eb2dc79e9226963560f02c69adca3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "263013dc-7ed4-453b-b8b9-f9e820da17aa", "node_type": "1", "metadata": {}, "hash": "b3142bb5c79c71a19469825a87855e8a66a948dfaa9bc4313775733f3cd29d9b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n Translating Race in the Islamic Studies Classroom \u2022  382\n\nSujimon, M. 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Oxford: Oxford University Press 2017.\n\n\u2014\u2014\u2014. \u201cRace, Gender and Slavery in Early Islamicate History.\u201d History Compass 20, no. 5 \n(2022): 1\u201311.\n\nvan  Bladel, Kevin. \u201cA Brief History of Islamic Civilization from Its Genesis in the Late Nineteenth \nCentury to Its Institutional Entrenchment.\u201d al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 150\u201373.\n\nVanthieghem, Na\u00efm. \u201cQuelques contrats de vente d\u2019esclaves de la collection Aziz Atiyya.\u201d  \nThe Journal of Juristic Papyrology 44 (2014): 163-87.\n\nVaziri, Parisa. \u201cFalse Differends: Racialized Slavery and the Genocidal Example.\u201d Philosophy \nToday (2022): https://doi.org/10.5840/philtoday2022120437. \n\nvon Sivers, Peter. \u201cTaxes and Trade on the \u2018Abbasid Thugh\u016br, 75\u2013962/133\u2013351.\u201d Journal of \nthe Economic and Social History of the Orient 25, no. 1 (1982): 71\u201399.\n\nWade, Peter. \u201cRace, Ethnicity, and Technologies of Belonging.\u201d Science, Technology, & Human \nValues 39, no. 4 (2014): 587\u201396.\n\nWare, Rudolph T. 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The Blacks of Premodern China. Philadelphia: University of Pennsylvania Press, \n2010.\n\nZadeh, Travis. \u201cOn Reading the Library of Arabic Literature.\u201d Journal of Arabic Literature 47, \nno. 3 (2016): 307\u201335.\n\nhttps://doi.org/10.5840/philtoday2022120437\nhttps://en.qantara.de/content/hollywood%CA%B9s-flirtation-with-1001-nights-the-aladdin-controversy?nopaging=1&qt-nodes_popularity=1\nhttps://en.qantara.de/content/hollywood%CA%B9s-flirtation-with-1001-nights-the-aladdin-controversy?nopaging=1&qt-nodes_popularity=1", "start_char_idx": 223884, "end_char_idx": 226505, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6e19e341-c5a8-4785-af62-da2a8dc899b1": {"__data__": {"id_": "6e19e341-c5a8-4785-af62-da2a8dc899b1", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "263013dc-7ed4-453b-b8b9-f9e820da17aa", "node_type": "1", "metadata": {"identifier": "alusur-8698", "author": "Schine, Rachel", "title": "Translating Race in the Islamic Studies Classroom", "date": "2022-11-27", "file": "alusur-8698.pdf"}, "hash": "18783a225aa5da1f841f86c61203a53d1ac5adfcd6d9698d0eb2048d04b918c8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a551a490-1d3d-47b8-bf26-4e746ab3bce6", "node_type": "1", "metadata": {}, "hash": "a59e4cc9f012254c831055d9dd1fa4f4c91c4373793b57559ea267399e9b6a27", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 183-234\n\nAbstract\nThis article is an attempt to settle the debate about the floruit of the largely obscure Ibn A\u02bftham al-K\u016bf\u012b and \nthe date of the composition of his history. The standard death date given for him, 314/926\u201327, was recently \nrevealed to be scholarly guesswork, and more than one scholar has argued in recent decades that the history \nmay have been partially composed as early as 204/819\u201320. But the revision is mistaken, and this article presents \nthree arguments to show why. First, manuscript evidence undermines the basis for the early dating. Second, \nthe comparative examination of a cluster of isn\u0101ds in the history that have often been discarded as unusable \nreveals Ibn A\u02bftham\u2019s connections to authorities active at the end of the third/ninth century. And third, building \non the work of Ilkka Lindstedt, I affirm and further specify Ibn A\u02bftham\u2019s likely floruit on the basis of a network \nof biographical connections to Ibn A\u02bftham. The conclusion offers a pair of suggestions for locating Ibn \nA\u02bftham\u2019s history within the broader scheme of Islamicate historiography.\n\nThe study of Arabic historiography has often proceeded by guesswork. So few early works (that is, those written during the second/eighth century) survive in their original form that educated speculation based on minimal evidence is the norm.1 It is \nfor precisely this reason, however, that the two histories of the obscure A\u1e25mad b. A\u02bftham \nal-K\u016bf\u012b are noteworthy.2 On the one hand, the surviving portions of his Kit\u0101b al-Fu t\u016b\u1e25 and \n\n * An earlier version of this article benefitted from the feedback of Michael Cook, Najam Haider, Rachel Fell \nMcDermott, and Max Shmookler. It was further improved by the comments of the anonymous reviewers and \nthe editors of the journal. For this help, I am grateful; for any remaining faults, I am responsible. \n\n1. As Chase Robinson put it: \u201cIslamicists are used to this kind of hedging, but it should be striking to everyone \nelse\u201d; Islamic Historiography (Cambridge: Cambridge University Press, 2003), 19.\n\n2.  It has been noted that inattention to Ibn A\u02bftham\u2019s history probably stems from its reputation as both a \nromantic and a Shi\u02bfi history. As Qays al-\u02bfA\u1e6d\u1e6d\u0101r recently pointed out, however, Twelver Shi\u02bfi authorities across a \n\nDating Ibn A\u02bftham\u2019s History:  \nOf Persian Manuscripts, Obscure Biographies,  \n\nand Incomplete Isn\u0101ds*\n\nAndrew G. McLAren\nCentro de Estudios de Asia y \u00c1frica, El Colegio de M\u00e9xico\n\n(amclaren@colmex.mx)\n\n\u00a9 2022 Andrew G. McLaren.  This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\n\n\n184  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nhis Kit\u0101b al-Ta\u02ber\u012bkh together represent one of the largest surviving works of Arabic history \ncomposed during the \u201cformative\u201d period of Islamicate history writing, spilling across more \nthan 2,700 pages and eight volumes in the best edition.3 On the other hand, we know exceed-\ningly little about the author, and scholars have disagreed on the dating of his history for \nmore than five decades now.4 The debate has sharpened of late: Lawrence Conrad recently \npointed out that the death date typically cited for Ibn A\u02bftham, 314/926\u201327, was based on \nnothing more than speculation in the first place.5 Already in the 1970s, scholars began to \nsuggest that Ibn A\u02bftham actually wrote at the beginning of the third/ninth century (circa \n204/819\u201320).", "start_char_idx": 47, "end_char_idx": 3721, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a551a490-1d3d-47b8-bf26-4e746ab3bce6": {"__data__": {"id_": "a551a490-1d3d-47b8-bf26-4e746ab3bce6", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6e19e341-c5a8-4785-af62-da2a8dc899b1", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "19a204bd2727b321c69b5ab41501999f54c86f9003b31d5db24edbd15583b9ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "db6bfadf-0448-4f0d-b755-e3765d0e6a00", "node_type": "1", "metadata": {}, "hash": "380897d380b00f243d1a4bcc98253954ad8812434f183bfe4dcc037154e9ba96", "class_name": "RelatedNodeInfo"}}, "text": "Indeed, following vociferous arguments in favor of the revised dating, some \nscholars have accepted the newer hypothesis, and more than one reference work now \nincludes the early date.6 \n\nIn theory, the stakes of the debate are quite high. If some significant part of Ibn A\u02bftham\u2019s \nhistory was written in 204/819\u201320, it would be not only one of the earliest surviving \nrelatively intact works of Arabic historiography but also one of the largest surviving pieces \nof Arabic prose tout court.7 Closer scrutiny of the relevant evidence both inside and outside \n\nmillennium have almost always identified Ibn A\u02bftham as a non-Shi\u02bfi writer, and as I argued in the third chapter \nof my dissertation, Ibn A\u02bftham\u2019s history bears all the hallmarks of being epistemologically grounded in the \nsame problematic that guided, e.g., the approaches of Ibn W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b and Ab\u016b Ja\u02bffar al-\u1e6cabar\u012b. What has \nbeen less appreciated is that his approach to history writing has been obscured by the rough transmission \nhistory of the text. For al-\u02bfA\u1e6d\u1e6d\u0101r\u2019s comments, see his introduction to Ibn A\u02bftham, Qi\u1e6d\u02bfa min Kit\u0101b al-Fut\u016b\u1e25, ed. \nQ. al-\u02bfA\u1e6d\u1e6d\u0101r (Karbala: D\u0101r al-Kaf\u012bl, 1438/2017), 13\u201319. For the epistemological problem, see my \u201cIbn A\u02bftham\u2019s \nHistory: Transmission and Translation in Islamicate Written Culture, 290\u2013873/902\u20131468\u201d (PhD diss., Columbia \nUniversity, 2021), 128\u201386.\n\n3.  The best edition of the text remains Ibn A\u02bftham, Kit\u0101b al-Fut\u016b\u1e25, ed. M. \u02bf A. M. Kh\u0101n et al., 8 vols. (Hyderabad: \nD\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, 1388\u201395/1968\u201375). For useful notes on existing editions, see M. Sch\u00f6nl\u00e9ber\u2019s \nreview of al-\u02bfA\u1e6d\u1e6d\u0101r\u2019s Qi\u1e6d\u02bfa in Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 28 (2020): 421\u201329. On the separation of the history into Fut\u016b\u1e25 and \nTa\u02ber\u012bkh, stemming ultimately from a description made by Y\u0101q\u016bt al-\u1e24amaw\u012b, see below.\n\n4.  For ease of exposition, I tend to refer to both the Fut\u016b\u1e25 and the Ta\u02ber\u012bkh, which by all accounts continue \none after the other, as \u201cIbn A\u02bftham\u2019s history.\u201d Needless to say, it is highly likely that the works were written \nat different times, possibly over many years. Given both this likelihood and the general dearth of concrete \nevidence, \u201cdating Ibn A\u02bftham\u2019s history\u201d must be a relative claim, not an absolute one.\n\n5.  See L. Conrad, \u201cIbn A\u02bftham and His History,\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 87\u2013125, at 92\u201393.\n6. For the full argument in favor of revision, see Conrad, \u201cIbn A\u02bftham and His History,\u201d 90\u201396. For \n\ninvocations of the early dating, see Robinson, Islamic Historiography, 34, n. 12; A. Borrut, Entre m\u00e9moire et \npouvoir: L\u2019espace syrien sous les derniers Omeyyades et les premiers Abbassides (v.", "start_char_idx": 3722, "end_char_idx": 6331, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "db6bfadf-0448-4f0d-b755-e3765d0e6a00": {"__data__": {"id_": "db6bfadf-0448-4f0d-b755-e3765d0e6a00", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a551a490-1d3d-47b8-bf26-4e746ab3bce6", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "6beea1e72c9eb7de75fed82674ab22592e5baf6d4d2763fa7bff49777ccb48e7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "665451e4-b705-4e79-829c-beb4ebece9b0", "node_type": "1", "metadata": {}, "hash": "29430e99681ab09fb280818b9e6970c684e29ee78cb4ea1ea72be126ecd7077d", "class_name": "RelatedNodeInfo"}}, "text": "72\u2013193/692\u2013809) (Leiden: \nBrill, 2011), 91\u201393; J. Scheiner, \u201cWriting the History of the Fut\u016b\u1e25: The Fut\u016b\u1e25-Works by al-Azd\u012b, Ibn A\u02bftham, and \nal-W\u0101qid\u012b,\u201d in The Lineaments of Islam: Studies in Honor of Fred McGraw Donner, ed. P. M. Cobb, 151\u201376 (Leiden: \nBrill, 2012), 162 and 172; R. J. Lynch, Arab Conquests and Early Islamic Historiography: The Futuh al-Buldan of \nal-Baladhuri (London: I. B. Tauris, 2020), 157. For citations in reference works, see E. L. Daniel, \u201cKet\u0101b al-Fotu\u1e25,\u201d \nin Encyclopaedia Iranica, online ed., ed. E. Yarshater et al. (New York: Encyclopaedia Iranica Foundation, 1996\u2013) \n[hereafter EIr]; and S. C. Judd, \u201cIbn A\u02bftham al-K\u016bf\u012b,\u201d in Encyclopaedia of Islam, 3rd ed., ed. K. Fleet et al. (Leiden: \nBrill, 2007\u2013) [hereafter EI3]. I owe the point about reference works to I. Lindstedt, \u201cAl-Mad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla \nand the Death of Ibr\u0101him al-Im\u0101m,\u201d in Case Studies in Transmission, ed. I. Lindstedt et al., 103\u201330 (M\u00fcnster: \nUgarit-Verlag, 2014), 123.\n\n7.  Among histories, it would be bested only by the relatively lengthy fragments of Sayf b. \u02bfUmar\u2019s (fl. late \nsecond/eighth century?) Kit\u0101b al-Fut\u016b\u1e25 and Kit\u0101b al-Jamal, as edited by Q. al-Samarrai, and it might surpass the \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  185\n\nthe text, however, reveals that the Fut\u016b\u1e25 and the Ta\u02ber\u012bkh are all but certainly the product \nof the late third/ninth and early fourth/tenth centuries, as originally guessed more than a \ncentury and a half ago. Thus, Ilkka Lindstedt demonstrated with reference to two key pieces \nof biographical information Ibn A\u02bftham\u2019s connections to two scholars through the first \ndecades of the fourth/tenth century.8 Indeed, Lindstedt must be credited with turning up an \nabsolutely crucial and otherwise unnoted report in \u1e24amza al-Sahm\u012b\u2019s (d. 427/1038) Ta\u02ber\u012bkh \nJurj\u0101n, the isn\u0101d for which offers a relative but clear date linking Ibn A\u02bftham to the turn of \nthe fourth/tenth century. \n\nBut there is more to be said on the question in terms of critiquing the arguments of \nConrad et al. in favor of the early dating and strengthening the link to the fourth/tenth \ncentury with evidence internal to the text, neither of which were attempted by Lindstedt. \nIn this article, I aim to offer a conclusive examination of the debate around the dating of Ibn \nA\u02bftham\u2019s history. My overarching contention is that Ibn A\u02bftham was writing near the end \nof the reign of the eighteenth Abbasid caliph, al-Muqtadir bi-ll\u0101h (r. 295\u2013320/908\u201332), and \nlikely died around the same time.9 I make my argument in three parts. First, I reexamine the \nargument in favor of the early dating, especially as advanced by Conrad. His key piece of \nevidence came from an early fourteenth/late nineteenth-century lithograph of the sixth/\ntwelfth-century Persian translation of Ibn A\u02bftham\u2019s Fut\u016b\u1e25. The lithograph claims that Ibn \nA\u02bftham\u2019s Fut\u016b\u1e25 was composed in 204/819\u201320.", "start_char_idx": 6332, "end_char_idx": 9231, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "665451e4-b705-4e79-829c-beb4ebece9b0": {"__data__": {"id_": "665451e4-b705-4e79-829c-beb4ebece9b0", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "db6bfadf-0448-4f0d-b755-e3765d0e6a00", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "8554dade49195c2aecf7b5be45af40a4a5fe842bb86f84b3f96842c700ffe58c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d966094b-76c5-4ca2-9b94-614077b2385c", "node_type": "1", "metadata": {}, "hash": "ec7b23f145c08e43bdf9f922fdd495e89629a5bea8277e1c59f91d827d2f760c", "class_name": "RelatedNodeInfo"}}, "text": "I show, however, that earlier manuscripts of \nthe Persian translation do not include this claim; indeed, I found attestation of that date in \nno version of the translation other than the Bombay lithographs. The late provenance of \nthat information casts serious doubt on its reliability for dating Ibn A\u02bftham\u2019s history.\n\nSecond, by sorting out Ibn A\u02bftham\u2019s relationship to a number of the sources he cited in \nthe history, I show that Ibn A\u02bftham was actively gathering historical information at the end \nof the third/ninth century. There are evident difficulties in reading Ibn A\u02bftham\u2019s isn\u0101ds.10 \nAs a result, most of Ibn A\u02bftham\u2019s readers have ignored the question of how he related to his \nsources. I demonstrate, however, that the isn\u0101ds in the text do not support the early dating \nand may, in fact, be interpreted as supporting the later dating. A little bit of spadework \nand some educated guesses show that everyone Ibn A\u02bftham cited as a direct source lived \nthrough the end of the third/ninth century, indicating that Ibn A\u02bftham himself must have \nlived beyond then. \n\nFinally, I reexamine the biographical evidence turned up by Lindstedt, revising and \nspecifying his readings. Lindstedt already ascertained the basic point: two different men \n\nTa\u02ber\u012bkh of Khal\u012bfa b. Khayy\u0101\u1e6d (d. 240/854), which comes down to 232/847 (meaning it was probably still being \ncomposed at the time).\n\n8. Lindstedt, \u201cAl-Mad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d 118\u201323. Lindstedt subsequently expanded the argument and \npublished a more definitive statement in his \u201cSources for the Biography of Ibn A\u02bftham al-K\u016bf\u012b,\u201d in Contacts and \nInteraction: Proceedings of the 27th Congress of the Union Europ\u00e9enne des Arabisants et Islamisants, Helsinki \n2014, ed. J. H\u00e4meen-Anttila et al., 299\u2013309 (Leuven: Peeters, 2017).\n\n9.  The commonsensical conclusion that Ibn A\u02bftham died around the time his history concluded, as reported \nby Y\u0101q\u016bt al-\u1e24amaw\u012b (d. 626/1229) in his Kit\u0101b al-Irsh\u0101d, was drawn already by several scholars writing in Arabic, \nbut none of them added additional evidence. See below.\n\n10.  For a discussion of these difficulties, see Conrad, \u201cIbn A\u02bftham and His History,\u201d 114\u201320, esp. 114\u201315.\n\n\n\n186  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n(\u02bfAbd All\u0101h b. \u02bfAd\u012b, a famous scholar of hadith, and al-Sall\u0101m\u012b, a famous historian of \nKhorasan) who lived through the fourth/tenth century reported meeting Ibn A\u02bftham in \nperson. However, Lindstedt did not consider the problems surrounding the death date \nof al-Sall\u0101m\u012b, which is evidently incorrect as reported in the biographical dictionaries. \nA rereading of the biographical evidence reveals connections between Ibn A\u02bftham and a \nhandful of other figures of the fourth/tenth century. These reports all but confirm that \nIbn A\u02bftham was active after the turn of the fourth/tenth century, and they help us narrow \ndown the possible date of his death to sometime around the year 320/932.\n\nTextual corruptions and references to unknown figures in Ibn A\u02bftham\u2019s isn\u0101ds present \nsignificant challenges to dating these chains of transmission, and so my efforts are necessarily \ntentative. (As already noted, a little hedging is unavoidable.) The overall picture, however, \nis clear and consistent. Combining the three types of evidence we have\u2014manuscripts of the \nPersian translation, isn\u0101ds in the history, and biobibliographical information\u2014allows me \nboth to affirm and to specify the initial estimate offered by Lindstedt. \n\n1.", "start_char_idx": 9232, "end_char_idx": 12691, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d966094b-76c5-4ca2-9b94-614077b2385c": {"__data__": {"id_": "d966094b-76c5-4ca2-9b94-614077b2385c", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "665451e4-b705-4e79-829c-beb4ebece9b0", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "a5b19abdeff59394d5eaac202498d98073d52eb8f4fcd9f96e54b952d2cb3368", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "de10410a-8be0-4f45-b6b7-73ac3233f356", "node_type": "1", "metadata": {}, "hash": "f53123f58e6ce21f8b538d292e99215030a7f9a8372e0253c61f9be85ff381d4", "class_name": "RelatedNodeInfo"}}, "text": "1. Debating the Date: Problems with the Early Third/Ninth-Century Dating\n\nA handful of important studies on both Ibn A\u02bftham and his history have been published in \nrecent years.11 As a group, these publications have significantly advanced our understanding \nof the text\u2019s history and methodology.12 One study, in particular, calls for a response\u2014\nnamely, Conrad\u2019s long-circulated, but only lately published, \u201cIbn A\u02bftham and His History,\u201d \nthe most extensive of the recent studies. It was in this article that Conrad made the strongest \nstatement in favor of revising the dating of Ibn A\u02bftham\u2019s history to 204/819\u201320.\n\nFirst, Conrad pointed out that the commonly accepted date for Ibn A\u02bftham\u2019s death, \n314/926\u201327, is based on nothing but a conjecture made by the Germano-Russian orientalist \nC. M. Fr\u00e4hn (d. 1267\u201368/1851) in the nineteenth century.13 In a bibliographical survey \naddressed to Russian imperial agents in Central Asia, Fr\u00e4hn asked the agents to search \nfor copies of the Arabic version of Ibn A\u02bftham\u2019s Fut\u016b\u1e25, which at the time was known only \nthrough a partial Persian translation begun at the very end of the sixth/twelfth century. \nIn his note on the Fut\u016b\u1e25, Fr\u00e4hn suggested that Ibn A\u02bftham may have died in 314/926\u2013\n\n11.  The following summary is indebted to Antoine Borrut\u2019s introductory note to Conrad\u2019s article (Conrad, \n\u201cIbn A\u02bftham and His History,\u201d 87), which is based on Borrut, Entre m\u00e9moire et pouvoir, 91\u201393. See also Lindstedt, \n\u201cSources for the Biography,\u201d 299\u2013300, and Daniel, \u201cKet\u0101b al-Fot\u016b\u1e25.\u201d\n\n12.  Especially significant are Lindstedt\u2019s \u201cAl-Mad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla\u201d and \u201cSources for the Biography.\u201d \nConrad\u2019s notes on the manuscript tradition are amply supplemented by M. Sch\u00f6nl\u00e9ber, \u201cNotes on the Textual \nTradition of Ibn A\u02bftham\u2019s Kit\u0101b al-Fut\u016b\u1e25,\u201d in Contacts and Interaction: Proceedings of the 27th Congress of the \nUnion Europ\u00e9enne des Arabisants et Islamisants, Helsinki 2014, ed. J. H\u00e4meen-Anttila et al. (Leuven: Peeters, \n2017), 427\u201338.\n\n13.  For a short biography of Fr\u00e4hn, who for a time directed the Asiatic Museum of the Russian Academy of \nSciences, see The Encyclopaedia Britannica: A Dictionary of Arts, Sciences, Literature, and General Information, \n11th ed. (Cambridge: Cambridge University Press, 1910\u201314), s.v. \u201cFr\u00e4hn, Christian Martin.\u201d For a preliminary \nversion of the critique, see Conrad\u2019s lemma \u201cIbn A\u02bftham al-K\u016bf\u012b (fl. Early Third/Ninth Century),\u201d in Routledge \nEncyclopedia of Arabic Literature, ed. J. S. Meisami and P. Starkey, 1:314a\u2013b (London: Routledge, 1998), 1:314a.", "start_char_idx": 12689, "end_char_idx": 15224, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "de10410a-8be0-4f45-b6b7-73ac3233f356": {"__data__": {"id_": "de10410a-8be0-4f45-b6b7-73ac3233f356", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d966094b-76c5-4ca2-9b94-614077b2385c", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "7e827fc2f76d4dd5012bd758003a4730c830ec3153f0958eed99b65b6bb795c6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d2c264cb-2cb1-4d25-9fe9-90a0830d2c60", "node_type": "1", "metadata": {}, "hash": "f3d538c7009ed135fd6a21c6d40b1bc5b2f7f161cbae865d8b49944d9d432d47", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  187\n\n27, appending parenthetically the ever-useful question mark of scholarly uncertainty.14 \nIn the absence of other information\u2014we still know of no source offering any dates for \nIbn A\u02bftham\u2014Carl Brockelmann incorporated Fr\u00e4hn\u2019s guess into his biobibliography of \npremodern Arabic literature.15 As Conrad noted, however, Fr\u00e4hn gave neither sources \nnor rationale for his suggestion; its subsequent inclusion in an authoritative reference \nwork conferred on it the impression of a certainty it did not have.16 Even descriptions of \nthe history made independently of Brockelmann, such as that in Charles Rieu\u2019s catalog of \nPersian manuscripts in the British Library, ultimately relied on Fr\u00e4hn\u2019s conjecture.17 Conrad \nmust be correct on this point: however reasonable the guess, it was just a guess.18\n\nThe second of Conrad\u2019s points is more troublesome. Drawing on shorter, earlier \nstatements by \u02bfAbd All\u0101h Mukhli\u1e63,19 Charles Storey,20 and M. A. Shaban,21 he argued that a \nsignificant part of the Fut\u016b\u1e25 was written near the beginning of the third/ninth century. \nHe emphasized a single piece of evidence. As mentioned, a significant portion of  \nIbn A\u02bftham\u2019s Fut\u016b\u1e25 was translated into Persian in southern Khorasan beginning around the \nyear 596/1199.22 In the early fourteenth/late nineteenth century, this Persian translation \n\n14.  Fr\u00e4hn, Indications bibliographiques relatives pour la plupart a la litt\u00e9rature historico-g\u00e9ographique des \narabes, des persans et des turcs (St. Petersburg: L\u2019Imprimerie de l\u2019acad\u00e9mie imp\u00e9riale des sciences, 1845), 16 \n(no. 53). The title page of the bilingual Russian-French work reads: \u201cAddressed especially to our employees and \nvoyagers in Asia.\u201d\n\n15.  C. Brockelmann, Geschichte der arabischen Litteratur, 2nd ed. (Leiden: Brill, 1943\u201349) [hereafter GAL], \nsupplement 1:220.\n\n16.  Conrad, \u201cIbn A\u02bftham and His History,\u201d 92\u201393.\n17.  Rieu, Catalogue of the Persian Manuscripts in the British Museum (London: British Museum, 1879\u201383), \n\n1:151a. \n18.  As we will see, Fr\u00e4hn\u2019s guess was closer to the likely truth, but it remains unclear how he came up with \n\n314/926\u201327. For one possible explanation of Fr\u00e4hn\u2019s oddly specific conjecture, see Lindstedt, \u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b \nal-Dawla,\u201d 121.\n\n19.   \u201cTa\u02ber\u012bkh Ibn A\u02bftham al-K\u016bf\u012b,\u201d Majallat al-Majma\u02bf al-\u02bfIlm\u012b al-\u02bfArab\u012b 6 (1926): 142\u201343.\n20.  Storey\u2019s note about the 204/819\u201320 date was in the supplementary volume. For the full entry on Ibn A\u02bftham, \n\nsee his Persian Literature: A Bio-Bibliographical Survey (1927\u20131958, repr. London: Luzac, 1970), 1.1:207\u20139; for the \ndating suggestion, see 1.2:1260. Devin DeWeese was generous enough to provide detailed notes on the Persian \nIbn A\u02bftham from Yuri Bregel\u2019s Russian revision of Storey\u2019s work (Persidskaia literatura: Bio-bibliograficheskii \nobzor [Moscow: GRVL, 1972], 1:612\u201316, with supplementary notes at 3:1425) and A. T. Tagirdzhanov\u2019s catalog of \nmanuscripts at Leningrad State University (Opisanie tadzhikskikh i persidskikh rukopisei Vostochnogo otdela \nBiblioteki LGU, vol.", "start_char_idx": 15228, "end_char_idx": 18298, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d2c264cb-2cb1-4d25-9fe9-90a0830d2c60": {"__data__": {"id_": "d2c264cb-2cb1-4d25-9fe9-90a0830d2c60", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "de10410a-8be0-4f45-b6b7-73ac3233f356", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "17af1bc86896cad94562bd45d1fa9230f6d6f2bffb8e78bb1b968d2327cd4c6d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bf939a7b-11aa-4f27-b0d9-0858733bdfea", "node_type": "1", "metadata": {}, "hash": "383c2bdea20175f0b924362a2f7117e11118cfb4b5606fccb5f6cc36efaac6aa", "class_name": "RelatedNodeInfo"}}, "text": "1, Istoriia, biografii, geografiia [Leningrad: Izdatel\u2019stvo Leningradskogo Universiteta, 1962], \n90\u201396, nos. 50\u201354, MSS 127, 137, 279, 280, and 581), which were otherwise unavailable to me. They do not add any \ninformation relevant to this question, but I am very grateful for Professor DeWeese\u2019s help.\n\n21.  M. A. Shaban, \u201cIbn A\u02bftham al-K\u016bf\u012b,\u201d in Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill, \n1954\u20132005) [hereafter EI2]; Shaban, The \u02bfAbb\u0101sid Revolution (Cambridge: Cambridge University Press, 1970), \nxvii\u2013xix.\n\n22.  For the Persian translation, see Daniel, \u201cKet\u0101b al-Fotu\u1e25,\u201d and E. L. Daniel, \u201cThe Rise and Development of \nPersian Historiography,\u201d in Persian Historiography, ed. C. Melville, 101\u201354 (New York: I. B. Tauris, 2012), 118\u201320. \nFor the discovery of the Arabic manuscripts, see A. N. Kurat, \u201cAb\u016b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-Kuf\u012b\u2019s Kit\u0101b \nal-Fut\u016b\u1e25 and Its Importance Concerning the Conquests of Central Asia and the Khazars,\u201d Ankara \u00dcniversitesi \nDil ve Tarih-Co\u011frafya Fak\u00fcltesi Dergisi 7 (1949): 274\u201382, at 274\u201376, and Sch\u00f6nl\u00e9ber, \u201cNotes on the Textual \nTradition,\u201d 427\u201328.\n\n\n\n188  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nwas published in multiple lithograph editions in Bombay, whence the key piece of evidence. \nIn the first pages of the lithograph, it is claimed that Ibn A\u02bftham\u2019s Fut\u016b\u1e25 was composed \nin the year 204/819\u201320.23 This was the basis of Conrad\u2019s theory: given that the Persian \ntranslation of the Fut\u016b\u1e25 runs from the election of Ab\u016b Bakr in 11/632 to the massacre of \nal-\u1e24usayn b. \u02bfAl\u012b and his supporters at Karbal\u0101\u02be in 62/680,24 Conrad suggested that the \n204/819\u201320 date in the lithographs must refer to a first version of the Fut\u016b\u1e25. Ibn A\u02bftham, \nhe reasoned, might have lived a couple of decades after its composition, but anything in the \ntext beyond the mid-third/ninth century must have been added later by someone else.25 \n\nConrad argued for the plausibility of the date on the grounds that there would have been \nno point for the Persian translator(s) to fabricate the date at the end of the sixth/twelfth \ncentury. Without such a motive, the given date must have some sort of evidential basis. He \nsuggested it might have come from the colophon of the Arabic manuscript from which the \nPersian translator worked.26 Further, Conrad downplayed the possibility that the date might \nbe a copyist error or a misinterpretation on the part of the translator, as did Elton Daniel, \nwho thought corruption \u201cunlikely since dates in manuscripts are usually spelled out instead \nof written using numerals.\u201d27 \n\nThere is, however, a specific reason to suspect the accuracy of that date: it seems to find \nattestation only in the modern Bombay lithographs. Mukhli\u1e63, Shaban, and Conrad cited \nthe lithographs only and no manuscripts. Even Ghul\u0101m-Ri\u1e0d\u0101 \u1e6cab\u0101\u1e6dab\u0101\u02be\u012b Majd, the editor \n\n23.  A\u1e25mad b. Mu\u1e25ammad b. \u02bfAl\u012b A\u02bftham-i K\u016bf\u012b, Tarjama-yi Kit\u0101b al-Fut\u016b\u1e25, trans. Mu\u1e25ammad Mustawf\u012b \n(wr.", "start_char_idx": 18299, "end_char_idx": 21242, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bf939a7b-11aa-4f27-b0d9-0858733bdfea": {"__data__": {"id_": "bf939a7b-11aa-4f27-b0d9-0858733bdfea", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d2c264cb-2cb1-4d25-9fe9-90a0830d2c60", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "a3202e399db0eaf213aa4efbace170e946b061d76498f78353569138ca34e7b2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4e238fb7-abff-45ab-9342-214a10fe15e7", "node_type": "1", "metadata": {}, "hash": "1003e618fe97a50b48e04f2953bcae27631bfb0f3a0fc47bca60af6ec0a2db5c", "class_name": "RelatedNodeInfo"}}, "text": "Mu\u1e25ammad Mustawf\u012b \n(wr. 596/1199\u20131200) (Bombay: M\u012brz\u0101 Mu\u1e25ammad Sh\u012br\u0101z\u012b Malik al-Kutt\u0101b, 1300/1883), 3.4 = Tarjama-yi Kit\u0101b \nal-Fut\u016b\u1e25, trans. al-Mustawf\u012b (Bombay: M\u012brz\u0101 Mu\u1e25ammad Sh\u012br\u0101z\u012b Malik al-Kutt\u0101b, 1305/1888), 3.3: dar sana-yi \ndiw\u012bst u-chah\u0101r 204 ta\u02bel\u012bf karda ast. (Hereafter, these lithographs are cited as \u201cBombay 1300\u201d and \u201cBombay \n1305,\u201d respectively.)\n\n24.  Ibn A\u02bftham, Fut\u016b\u1e25, 1:1\u20135:251.\n25.  Conrad, \u201cIbn A\u02bftham and His History,\u201d 93\u201394, 109. Conrad\u2019s argument is more complex than this brief \n\nsummary, for reasons of space, lets on. He also sought to explain the text\u2019s composition history in terms \nof the socioreligious context of the time, arguing that Ibn A\u02bftham (whom he identified, on the basis of the \ntext\u2019s contents, as a Shi\u02bfi storyteller-preacher, a q\u0101\u1e63\u1e63) must have set out to rewrite Islamic history from a Shi\u02bfi \nperspective after al-Ma\u02bem\u016bn named the eighth of the Twelver Im\u0101ms, \u02bfAl\u012b b. M\u016bs\u0101 al-Ri\u1e0d\u0101, as heir apparent to \nthe caliphate in 201/816. When al-Ri\u1e0d\u0101 died a couple of years later, Conrad imagined, the polemical wind fell \nfrom Ibn A\u02bftham\u2019s theological sails, and the Fut\u016b\u1e25 was left incomplete, to be continued later to the fourth/tenth \ncentury. For this hypothesis, see the next section.\n\n26.  Conrad, \u201cIbn A\u02bftham and His History,\u201d 94. Conrad claimed that there are \u201cseveral\u201d Bombay lithographs \nindependently repeating the date, implying widespread attestation. Aside from the two Bombay lithographs \ncited in an earlier note, which were issued by the same publisher (and were perhaps based on the same \nmanuscript), Brockelmann (GAL, S1:220) noted an earlier version dated 1270/1853\u201354, but I have been unable to \nlocate it. I know of no other versions.\n\n27.\u2009 Daniel, \u201cKet\u0101b al-Fotu\u1e25.\u201d Numerals would be more easily conflated than the Persian diw\u012bst (200, \u062f\u0648\u064a\u0633\u0640\u0640\u062a) \nand, e.g., s\u012b\u1e63ad (300, \u0633\u0640\u0640\u064a\u0635\u062f), which have rather different consonantal skeletons. The date in the lithographs, \nhowever, is given in two ways\u2014once in a logograph with the numerals over the word sana and once written out, \nwith both styles being relatively common. In other words, it is possible that the spelled-out date derives from \nnumerals (e.g., in the colophon of the Arabic version consulted by the translator, as hypothesized by Conrad), \nwhich are much easier to confuse. For logographs, see A. Gacek, Arabic Manuscripts: A Vademecum for Readers \n(Leiden: Brill, 2009), 86.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  189\n\nof the most critical edition of the Persian translation, which relies on seven manuscripts, \nincluding the earliest surviving copy, had to cite the lithograph for the 204/819\u201320 date, \nindicating that none of the earlier manuscripts included it.28 It was Storey alone who cited \nanother source, Mu\u1e25ammad Waf\u0101d\u0101r Mur\u0101d\u012b\u2019s catalog of manuscript holdings in the state \nlibrary in Mashhad, which include a copy of the Persian translation.", "start_char_idx": 21219, "end_char_idx": 24112, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4e238fb7-abff-45ab-9342-214a10fe15e7": {"__data__": {"id_": "4e238fb7-abff-45ab-9342-214a10fe15e7", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bf939a7b-11aa-4f27-b0d9-0858733bdfea", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "1252e997f2a21b842b7df54a8f0f70494abe9eaa65492ef219978aa04ffcfc77", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e26168da-e671-41d8-b73a-e08381bd349e", "node_type": "1", "metadata": {}, "hash": "b324d2166e90d0048de0f714535af6b19e55fd27d5ff5bbfe6de0203af0c4854", "class_name": "RelatedNodeInfo"}}, "text": "Storey noted that \nMur\u0101d\u012b indicated that Ibn A\u02bftham\u2019s history might have been written in 204/819\u201320. The \nimplication, then, is that the Mashhad manuscript may have reproduced the date, offering \nsome corroboration for the lithographs. \n\nBut there are several reasons to doubt that the Mashhad manuscript in question is a good \nsource for the date. The catalog entry is ambiguous: Mur\u0101d\u012b stated only that the Arabic \nFut\u016b\u1e25 was \u201ccomposed in 204\u201d (dar sana-yi 204 ta\u02bel\u012bf nam\u016bda).29 That is, he did not specify \nthat the manuscript in question includes the 204/819\u201320 dating. What is more, Mur\u0101d\u012b \nmentioned having compared the manuscript with the Bombay lithograph, leaving open \nthe possibility that he, too, had the date from the lithograph, not the manuscript. Indeed, \nhis language is decidedly reminiscent of the phrasing in both lithographs (dar sana-yi 204 \nta\u02bel\u012bf karda ast), differing only by a verb.30 Most importantly, however, the manuscript \nMur\u0101d\u012b described was copied in 1296/1879\u2014not very long before the Bombay lithographs \nthemselves were done.31 In short, then, Mur\u0101d\u012b did not cite an independent source for the \ndate.32 And fourteenth/eighteenth-century copies of a sixth/twelfth-century translation \ncan hardly be called an ideal evidentiary basis for dating a third/ninth-century original.\n\nFurther, neither the manuscripts of the Persian translation I have been able to examine \nnor the catalog descriptions of other copies mention the 204/819\u201320 date.33 Admittedly, \n\n28.  Ibn A\u02bftham, al-Fut\u016b\u1e25, trans. al-Mustawf\u012b, ed. G.-R. \u1e6cab\u0101\u1e6dab\u0101\u02be\u012b Majd (1372sh/1993, repr. Tehran: Shirkat-i \nIntish\u0101r\u0101t-i \u02bf Ilm\u012b wa-Farhang\u012b, 1392sh/2013\u201314), p. panj\u0101h u-chah\u0101r, n. 11, citing Bombay 1305 (cf. ibid., s\u012b wa-du \nfor the sigla, in this case cha, for ch\u0101p, \u201cprint\u201d). To prevent confusion with the Arabic edition, Majd\u2019s edition \nof the Persian translation will hereafter be cited as Mustawf\u012b, Fut\u016b\u1e25. Lindstedt (\u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d \n120 and 123) also denied the validity of the Persian manuscript dating, but he did so more by assertion than by \nargumentation. In particular, he claimed that the date was written out in the Edinburgh manuscript used as the \nbase text of Majd\u2019s edition and suggested that it probably represents a scribal error. But this point is incorrect \non the grounds I have given in this note and the last one, namely that the date appears neither in the Edinburgh \nmanuscript nor only in a written-out form.\n\n29.  Mur\u0101d\u012b, Fihrist-i kutub-i kha\u1e6d\u1e6d\u012b-yi Kit\u0101bkh\u0101na-yi Markaz\u012b-yi \u0100st\u0101n-i Quds-i Ri\u1e0daw\u012b (Mashhad: S\u0101zm\u0101n-i \nKit\u0101bkh\u0101na-yi M\u016bza-h\u0101 wa-Markaz\u012b-yi \u0100st\u0101n-i Quds-i Ri\u1e0daw\u012b, 1389\u201390/1970), 3:76 (chapter 14, no. 11). Cf.", "start_char_idx": 24113, "end_char_idx": 26771, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e26168da-e671-41d8-b73a-e08381bd349e": {"__data__": {"id_": "e26168da-e671-41d8-b73a-e08381bd349e", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4e238fb7-abff-45ab-9342-214a10fe15e7", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "0b7c61a5c5843a93b6a1a55a7822e08c3dfc26c6700fd0b276b58197531259a4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4ab2a744-fe91-44be-9ee1-094817873bf6", "node_type": "1", "metadata": {}, "hash": "a725e90f37487a5f265a3e3686d45be1052617ffca9404175b1f3d0c02b33702", "class_name": "RelatedNodeInfo"}}, "text": "11). Cf. the \nslightly updated catalog by M. \u0100. Fikrat, Fihrist-i alifb\u0101\u02be\u012b-yi kutub-i kha\u1e6d\u1e6d\u012b-yi Kit\u0101bkh\u0101na-yi Markaz\u012b-yi \u0100st\u0101n-i \nQuds-i Ri\u1e0daw\u012b (Mashhad: Kit\u0101bkh\u0101na-yi Markaz\u012b-yi \u0100st\u0101n-i Quds-i Ri\u1e0daw\u012b, 1369/1990), 99b, which includes the \n204/819\u201320 date in connection with the same manuscript but does not resolve the confusion.\n\n30.  Bombay 1300, 3.4 = Bombay 1305, 3.3.\n31.  Or perhaps even after; recall that Brockelmann cited a lithograph done in 1270/1853\u201354.\n32.  Additionally, there is at least one suggestion that the Bombay lithographs stem from an Indian family, not \n\nan Iranian one. Tagirdzhanov claimed (Opisanie, 95\u201396, describing MS 127) that they represent an abbreviated \nand late redaction of the Persian translation, copied in India in 1124/1712. It is unclear to me how he would have \nknown this, as the lithographs themselves (unsurprisingly) do not name their exemplar text.\n\n33.  Manuscripts: Khuda Bakhsh 493 2a.15\u201316. (I thank M. Kaur for sending me photos of the relevant portions \nof the text.) See also the plates of the manuscripts used in Mustawf\u012b, Fut\u016b\u1e25, pp. s\u012b u-sih\u2013chihil u-shish, none of \nwhich include the dates. Catalogs: E. G. Browne, A Supplementary Hand-List of the Mu\u1e25ammadan Manuscripts, \n\n\n\n190  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nmy survey has been limited: more than fifty copies of the Persian Fut\u016b\u1e25 survive, scattered \nthroughout Eurasia.34 Given that the date in the lithographs appears immediately after \nthe title of the work, however, it is exceedingly unlikely that the catalogers\u2014who all \nsuccessfully located the title\u2014would have ignored the date if it appeared in the manuscripts \nthey examined.35 As neither Majd nor the catalogers mention the date as appearing in any \nmanuscript, it is most likely absent from the majority of witnesses. \n\nConrad\u2019s theory is complex, and he sought to interpret other parts of the text as \nsupporting the earlier dating. Certain of his points will be returned to below. In light of all \nthese hints, however, it is most likely that the 204/819\u201320 date emerged late in the life of \nthe text and cannot be read as credible evidence for the dating of Ibn A\u02bftham\u2019s history. \n\n2. Y\u0101q\u016bt\u2019s Description of Ibn A\u02bftham\u2019s History\n\nGiven that the 204/819\u201320 date has no particularly reliable basis, we must begin \nagain with the evidence for the likely date of the work\u2019s composition. There is only one \nindependent description of the text, namely, the report of Y\u0101q\u016bt al-\u1e24amaw\u012b (d. 626/1229) \nin his Irsh\u0101d al-ar\u012bb, which has been dismissed as unreliable on a number of grounds. Let us \nreconsider the report in full:\n\nBy [Ibn A\u02bftham] are the Kit\u0101b al-Ma\u02bel\u016bf and the Kit\u0101b al-Fut\u016b\u1e25, which is well known36 and \nin which he recounts [events] down to the days of al-Rash\u012bd [r. 170\u201393/786\u2013809]. Also by \nhim is the Kit\u0101b al-Ta\u02ber\u012bkh, [which runs down] to the end of the days of al-Muqtadir and \nwhich begins with the days of al-Ma\u02bem\u016bn and verges on being a continuation (y\u016bshik \nan yak\u016bn dhaylan) to the first book.", "start_char_idx": 26763, "end_char_idx": 29769, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4ab2a744-fe91-44be-9ee1-094817873bf6": {"__data__": {"id_": "4ab2a744-fe91-44be-9ee1-094817873bf6", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e26168da-e671-41d8-b73a-e08381bd349e", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "e0f1ca4ed1962a3e108e23251e32dc786b4fb83e70ecd18e8f956f85995776d4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b1590b04-788c-4070-a166-9619e6258387", "node_type": "1", "metadata": {}, "hash": "ea031e609aeeaa4e6b779ad63e61713c153ad1ed5151e83030e260a3ce625a85", "class_name": "RelatedNodeInfo"}}, "text": "I have seen both books.37\n\nIncluding All Those Written in the Arabic Character, Preserved in the Libraries of the University and Colleges \nof Cambridge (Cambridge: Cambridge University Press, 1922), 147 (no. 890 = King\u2019s 105); E. Sachau and H. Eth\u00e9, \nCatalogi codicum manuscriptorum bibliothecae Bodleiana, vol. 13, Catalogue of the Persian, Turkish, Hind\u00fbst\u00e2n\u00ee \nand Pusht\u00fb Manuscripts, part 1, The Persian Manuscripts (Oxford: Clarendon Press, 1889), 69\u201372 (nos. 124\u201326); W. \nH. Morley, A Descriptive Catalogue of the Historical Manuscripts in the Arabic and Persian Languages Preserved \nin the Library of the Royal Asiatic Society of Great Britain and Ireland (London: J. W. Parker, 1854), 16\u201317 (no. \nVIII); W. Ouseley, Catalogue of Several Hundred Manuscript Works in Various Oriental Languages (London: A. J. \nValpy, 1831), 10 (nos. 349\u201351); Rieu, Catalogue of the Persian Manuscripts, 1:151\u201352; A. Sprenger, A Catalogue of \nthe Bibliotheca Orientalis Sprengeriana (Giessen: W. Keller, 1857), 3 (nos. 32\u201333).\n\n34.  For a listing, see my \u201cIbn A\u02bftham\u2019s History,\u201d appendix 2.\n35.  Thus, Rieu (Catalogue of the Persian Mansucripts, 1:151b) paraphrased the very passage in which the \n\ndate occurred and did not mention it. \n36.  I am disinclined to think that the Kit\u0101b al-Ma\u02bel\u016bf actually refers to a second work (pace Lindstedt, \n\n\u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d 119, and Judd, \u201cIbn A\u02bftham al-K\u016bf\u012b\u201d). Rather, it seems more likely to me to be some \nsort of comment by Y\u0101q\u016bt about the Fut\u016b\u1e25. For instance, the rhyme in Y\u0101q\u016bt\u2019s phrase is concealed in translation: \nkit\u0101b al-ma\u02bel\u016bf wa-kit\u0101b al-fut\u016b\u1e25 ma\u02bfr\u016bf. Moreover, Y\u0101q\u016bt said explicitly that he saw two books (al-kit\u0101bayn). \nSee further the discussion of this passage in my dissertation: \u201cIbn A\u02bftham\u2019s History,\u201d 191\u201394.\n\n37.  Y\u0101q\u016bt, Kit\u0101b Irsh\u0101d al-ar\u012bb il\u0101 ma\u02bfrifat al-ad\u012bb, ed. D. S. Margoliouth (Leiden: E. J. Brill, 1923\u201331), 1:379.2\u20134 \n= ed. I. \u02bfAbb\u0101s (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1993), 1:202.2\u20135.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  191\n\nThus, at face value, Y\u0101q\u016bt\u2019s report indicates that Ibn A\u02bftham wrote two works of history, \nthe latter of which continued to the end of the reign of al-Muqtadir (r. 295\u2013320/908\u201332). \nSome scholars have accepted this information as indicating that Ibn A\u02bftham must have died \nsometime around 320/932, although none adduced any additional evidence in favor of this \nconclusion.38 Other scholars have rejected Y\u0101q\u016bt\u2019s description, albeit for different reasons. \nConrad made two arguments. First, he pointed out that it is unlikely that an author writing \nin 204/819\u201320 could have lived long enough to write a history that covered the reign of \nal-Muqtadir.39 Given what we now know about that date, however, this argument may be \ndiscarded.", "start_char_idx": 29770, "end_char_idx": 32529, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b1590b04-788c-4070-a166-9619e6258387": {"__data__": {"id_": "b1590b04-788c-4070-a166-9619e6258387", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4ab2a744-fe91-44be-9ee1-094817873bf6", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "96b4795d4f7f2b09236dcb3fbd3a03e470b303676fe2ea83b6f09b42cbafecc7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4b8c5ce1-d85d-4918-bc39-6274e81b89c2", "node_type": "1", "metadata": {}, "hash": "4d171f537ff20ee97f69e8ce374821301b333096e69fafb06ce62165226702bf", "class_name": "RelatedNodeInfo"}}, "text": "Second, following on from the first argument, Conrad suggested that there were \ncertain shifts in both the content and the style of the history that indicated a transition \nfrom one author to another, namely from a fervent partisan of the Sh\u012b\u02bfa writing in an early, \nmonographic style (i.e., Ibn A\u02bftham) to a more neutral (or Sunn\u012b) continuator writing in a \nlater, annalistic style (i.e., an anonym).40 Conrad\u2019s specific argument about this transition \ndoes not bear directly on dating the history, thus exceeding the limits of this study, but I \nhave sought to refute it elsewhere, arguing that the transition in style is far from clear-cut.41 \n\nAs discussed by Conrad, Lindstedt, and others, several problems are evident. Y\u0101q\u016bt\u2019s \ndescription omits mention of al-Am\u012bn, passing directly from al-Rash\u012bd to al-Ma\u02bem\u016bn, but \nal-Am\u012bn\u2019s caliphate is treated in the work that survives.42 What is more, the break in the text \nthat survives is different from the one described by Y\u0101q\u016bt: instead of the scribal conclusion \ncoming at the end of the reign of al-Rash\u012bd, the surviving text continues with accounts of \nal-Rash\u012bd for another forty pages and ends well before the reign of al-Muqtadir, concluding \nwith the briefest mention of al-Musta\u02bf\u012bn (r. 248\u201352/862\u201366).43 And although Y\u0101q\u016bt referred \nto two works, the copyist of the only manuscript that attests to the later portions of the text \n(namely, MS Ahmet III 2956 in the Topkap\u0131 Saray\u0131 library) referred to the whole work as the \nKit\u0101b al-Fut\u016b\u1e25.44\n\nWhat is important to address here is a third argument, adduced by Lindstedt, namely, \nthat the continuator of the history is named in the text itself. Lindstedt argued that Y\u0101q\u016bt\u2019s \ndescription was flawed, that only the Kit\u0101b al-Fut\u016b\u1e25 survives, and that the work was \ncontinued by \u02bfAbd All\u0101h b. Mu\u1e25ammad al-Balaw\u012b (fl. fourth/tenth century), better known \nas the author of the S\u012brat Ibn \u1e6c\u016bl\u016bn, an account of the semi-independent military ruler \n \n\n38.  \u0100gh\u0101 Buzurg al-\u1e6cihr\u0101n\u012b, al-Dhar\u012b\u02bfa il\u0101 ta\u1e63\u0101n\u012bf al-Sh\u012b\u02bfa (Najaf: Ma\u1e6dba\u02bfat al-Gharr\u012b, 1356\u201390/1936\u201370), \n3:221\u201322; M. J. Ab\u016b Sa\u02bfda, Ibn A\u02bftham al-K\u016bf\u012b wa-manhajuhu al-ta\u02ber\u012bkh\u012b f\u012b Kit\u0101b al-Fut\u016b\u1e25 (Cairo: self-published, \n1987), 47\u201348; and al-\u02bfA\u1e6d\u1e6d\u0101r in Ibn A\u02bftham, Qi\u1e6d\u02bfa, 23. \n\n39.  Conrad, \u201cIbn A\u02bftham and His History,\u201d 121\u201322.\n40.  Conrad, \u201cIbn A\u02bftham and His History,\u201d 96\u2013104.\n41.  McLaren, \u201cIbn A\u02bftham\u2019s History,\u201d chapter 2, esp. 79\u2013125.\n42.  Ibn A\u02bftham, Fut\u016b\u1e25, 8:286\u2013311.\n43.  Ibn A\u02bftham, Fut\u016b\u1e25, 8:245\u201386 (al-Rash\u012bd) and 354.5\u20137 (al-Musta\u02bf\u012bn).\n44.  See, e.g., the colophon of the second volume: MS Ahmet III 2956, 2:278a.6\u201317, reproduced in Ibn A\u02bftham, \n\nFut\u016b\u1e25, 8:354, n. 7.", "start_char_idx": 32530, "end_char_idx": 35158, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4b8c5ce1-d85d-4918-bc39-6274e81b89c2": {"__data__": {"id_": "4b8c5ce1-d85d-4918-bc39-6274e81b89c2", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b1590b04-788c-4070-a166-9619e6258387", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "7cb648c5bd68a7c837062b743fb88308489fcb1c5b7d7905a2f852ae509b1ac4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4653ffd7-9f92-4a2b-9b03-4ce7e5a31149", "node_type": "1", "metadata": {}, "hash": "12ba1bbd10a79fd5fa4fdd938637f46e8682561d61a33e6fae5301c01428cf3c", "class_name": "RelatedNodeInfo"}}, "text": "7.\n\n\n\n192  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nof Egypt A\u1e25mad b. \u1e6c\u016bl\u016bn (r. 254\u201370/868\u201384).45 The strength of this argument depends on \nhow one interprets the apparent scribal conclusion (tam\u0101m) located two-thirds of the way \nthrough the eighth volume of the Hyderabad edition, where it is announced: \u201cThe Book of \nConquests has finished\u201d (tamma Kit\u0101b al-Fut\u016b\u1e25).46 The tam\u0101m is followed by an isn\u0101d that \nseems to begin with an \u02bfAbd All\u0101h b. Mu\u1e25ammad al-Balaw\u012b, and the work then continues for \nanother 110 pages.\n\nWe cannot solve all of these problems decisively here.47 But we can clear up one of \nthem\u2014namely, the question of whether al-Balaw\u012b actually continued Ibn A\u02bftham\u2019s history. \nIndeed, the answer to this question is decisive for determining when the coverage of the \nwork ended, which, in turn, suggests something about when it was composed and when \nIbn A\u02bftham lived and died. To resolve it, we must compare isn\u0101ds across Ibn A\u02bftham\u2019s \nhistory, beginning with the closest thing we have to Ibn A\u02bftham\u2019s own statements about \nwhere he landed in time. Once we have sorted out this puzzle, we can return to considering \nthe biobibliographical evidence, which the isn\u0101d data will help disambiguate in certain \nproblematic places.\n\n3. Ibn A\u02bftham\u2019s Isn\u0101ds: Evidence for the Fourth/Tenth-Century Dating\n\nThe isn\u0101ds in Ibn A\u02bftham\u2019s history are difficult to interpret. They vary in form, \noccasionally mention unidentifiable figures, and often include misspellings, omissions, \nand other infelicities. In general, two sorts of conclusions have been drawn in previous \nscholarship examining Ibn A\u02bftham\u2019s isn\u0101ds. First, it has been remarked that the isn\u0101ds, \nbeing, on the whole, assembled unsystematically, represent problematic grounds for dating \nthe text.48 Despite the problems, however, scholars have still ventured various guesses \nabout Ibn A\u02bftham\u2019s or the history\u2019s dates on the basis of links between Ibn A\u02bftham and a \n\n45.  Lindstedt, \u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d 119, n. 107; 120; and 122, n. 128. For the sketchy details of \nal-Balaw\u012b\u2019s life, see G. E. Shayyal, \u201cAl-Balaw\u012b,\u201d in EI2.\n\n46.  Ibn A\u02bftham, Fut\u016b\u1e25, 8:244\u201345.\n47.  I have argued elsewhere (\u201cIbn A\u02bftham\u2019s History,\u201d 237\u201341 and 332\u201355) that we confront a very tricky \n\nmanuscript problem. To wit, there are several pieces of evidence to indicate that MS Ahmet III 2956, although \nnot apparently damaged itself, was based on an exemplar that had both missing and rearranged pages. For this \nreason, it seems more likely to me that Y\u0101q\u016bt, who directly reported seeing a copy of both \u201cparts\u201d of the history \nmore than two centuries before Ahmet III 2956 was copied, had better knowledge of the work than that which \ncan be gained from a single problematic manuscript. This does not resolve every problem; we are left with \nY\u0101q\u016bt\u2019s omission of al-Am\u012bn, for instance. Still, it seems more likely that Y\u0101q\u016bt simply neglected to mention \nal-Am\u012bn, even though the latter was included in Ibn A\u02bftham\u2019s history, than that the original history omitted \nhim.\n\n48.  See, e.g., Conrad, \u201cIbn A\u02bftham and His History,\u201d 114\u201320, esp. 116: \u201cIt is true, of course, that matters \nof isn\u0101d criticism were far more important in the field of hadith . . . than they were in akhb\u0101r.", "start_char_idx": 35156, "end_char_idx": 38393, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4653ffd7-9f92-4a2b-9b03-4ce7e5a31149": {"__data__": {"id_": "4653ffd7-9f92-4a2b-9b03-4ce7e5a31149", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4b8c5ce1-d85d-4918-bc39-6274e81b89c2", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "60f71702ce9f197d4ef2f214ad6584af6577c2d6a348c44b6e426412c7431c75", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bf4015a0-664f-4c52-899c-61453249283d", "node_type": "1", "metadata": {}, "hash": "71458ad3dae32da16cc0fcbff02d78880d13979924096f864b3b0846496c8bad", "class_name": "RelatedNodeInfo"}}, "text": ". . than they were in akhb\u0101r. But this is not \nthe point at issue here. The features discussed above demonstrate that Ibn A\u02bftham did not handle isn\u0101ds with \ncritical considerations in mind, and consequently, that one cannot assess them in terms of the formal critical \nprinciples which we know prevailed in his day. When we add to this problem his frequent citation (as in isn\u0101ds \nfor individual reports) of unknown informants, his references to names which could refer to numerous persons, \nand the highly defective editorial state of many of the chains, it becomes amply clear that at present it is difficult \nto do much with these isn\u0101ds.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  193\n\nsource mentioned in the text with a known death date. Thus the second conclusion: what \nreadings of the isn\u0101ds are possible support the earlier dating.49 But we have seen that the \nmanuscript evidence indicates the 204/819\u201320 dating is very likely incorrect.50 Therefore, \nthe argument that Ibn A\u02bftham must have lived into the fourth/tenth century contradicts \nmost interpretations of the isn\u0101ds.51 One conclusion or the other needs revision, and given \nthe weakness of the case for the 204/819\u201320 composition, it seems clear that it is the isn\u0101d \nfindings that need reconsidering. \n\nIn the following sections, I demonstrate that the isn\u0101ds, with a few emendations, reveal a \ngenerally coherent picture (albeit one with a few idiosyncrasies). Ultimately, the point I seek \nto make here is that none of the isn\u0101ds that seem to indicate that Ibn A\u02bftham heard reports \nfrom second/eighth-century figures actually place Ibn A\u02bftham in that period. Instead, where \nit is possible to identify the dates of Ibn A\u02bftham\u2019s affiliates, they are figures belonging to \nthe end of the third/ninth century, not its beginning. Among these figures is the al-Balaw\u012b \nLindstedt identified as the continuator, who I will argue must be someone other than the \nauthor of the S\u012brat Ibn \u1e6c\u016bl\u016bn. Once we have a basic sense of how Ibn A\u02bftham figures into the \nrelative chronologies of the history\u2019s isn\u0101ds, we can examine how Ibn A\u02bftham is related to \ndateable figures appearing in other texts. \n\n3a. Reading Ibn A\u02bftham\u2019s Isn\u0101ds: Problems and Possibilities\n\nBefore we can turn to examining the isn\u0101d information in Ibn A\u02bftham\u2019s history, however, \na few points about the nature of reading isn\u0101ds must be made, particularly because the \nreliability of Ibn A\u02bftham\u2019s handling of such material has been so widely doubted. Let us \nbegin with the root assumption: citing a report (hadith, khabar, or otherwise) with an isn\u0101d \ntends to entail a claim that all the discourse reproduced is a quotation. This claim, in turn, \ncontains the assumption that the quotation is verbatim and direct, and that each narrator \nheard (or otherwise received) the report from a previous authority and transmitted it \nwithout altering it. These relationships are founded, at least in theory, on the ideal of aural \ntransmission. Although it was possible to gain authorization to transmit in other ways, the \nvocabulary of transmission tends to reflect this ideal. The strongest claim one could make \nis that someone \u201cnarrated to me\u201d (\u1e25addathan\u012b), which suggests one heard it directly from \n\n49.  Kurat, \u201cIbn A\u02bftham\u2019s Kit\u0101b al-Fut\u016b\u1e25,\u201d 277 (W\u0101qid\u012b, d. 207/822); Shaban, \u02bfAbb\u0101sid Revolution, xviii \n(Mad\u0101\u02bein\u012b, d. 228/843?); Conrad, \u201cIbn A\u02bftham and His History,\u201d 95 (Ja\u02bffar al-\u1e62\u0101diq, d. 148/765), 116 (\u02bfAl\u012b b. \u02bf\u0100\u1e63im, \nd.", "start_char_idx": 38364, "end_char_idx": 41839, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bf4015a0-664f-4c52-899c-61453249283d": {"__data__": {"id_": "bf4015a0-664f-4c52-899c-61453249283d", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4653ffd7-9f92-4a2b-9b03-4ce7e5a31149", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "f86254471f3f7a37c65eb4111b3d57985602bb5fc358fe1f6fe20bbf4c3efd28", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7fb741fa-c4f5-457a-9f06-0d161836ced0", "node_type": "1", "metadata": {}, "hash": "307ec2b7456d43c70604237b302c434f0adbb51180744d766aa09ef478f6ab06", "class_name": "RelatedNodeInfo"}}, "text": "\u02bf\u0100\u1e63im, \nd. 201/816, and al-Mad\u0101\u02bein\u012b), and 120 (courtiers of al-Man\u1e63\u016br [r. 136\u201358/754\u201375] and al-Mahd\u012b [r. 158\u201369/775\u2013\n85]). There is one exception: Lindstedt (\u201cMad\u0101\u02bein\u012b\u2019s Ki  t\u0101b al-Dawla,\u201d 122) identified at least two figures who\u200f\nconnect Ibn A\u02bftham to the beginning of the fourth/tenth century.\n\n50.  Thus Lindstedt, \u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d 118 (citing Shaban, \u02bfAbb\u0101sid Revolution, xviii): \u201cShaban \nsays that further proof [for the earlier dating] can be found [in the fact] that Ibn A\u02bftham uses isnads such as \n\u2018\u1e25addathan\u012b al-Mad\u0101\u02bein\u012b,\u2019 which means, according to [Shaban], that Ibn A\u02bftham was al-Mad\u0101\u02bein\u012b\u2019s contemporary. \nThis does not, of course, prove anything: Ibn A\u02bftham and his fellow historians were not utilizing the isnad \nin such a systematic way as Shaban says they were.\u201d (Lindstedt does not, however, substantiate his claim of \nnon-systematic use.)\n\n51.  Excepting Lindstedt\u2019s identification (\u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d 121\u201322) of two figures whose \nappearance in isn\u0101ds he thought supported the later dating. They will be discussed below.\n\n\n\n194  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nthe source.52 Indeed, the assumption of such face-to-face transmission is foundational to \ntraditional isn\u0101d criticism, which tests the plausibility of links between two figures. Could \nthey have met? Did they live at the same time? Did they pass through the same places?\n\nModern scholars have disagreed over the extent to which an isn\u0101d can be trusted as an \naccurate record of a report\u2019s transmission history. Some have found isn\u0101ds to be largely \nreliable; others regard them as susceptible to potentially insoluble problems.53 The rest \nland somewhere in the middle, arguing that comparing variations of the same report and \ntheir various isn\u0101ds can help show who was responsible for circulating the tradition in a \ngiven form.54 But this debate, which has focused on the possibility of distinguishing genuine \ninformation from the first/seventh century, has mostly to do with the origins of particular \nreports\u2014that is, the extent to which the earliest links in isn\u0101ds actually connect their \nreporters to original eyewitnesses. Here, however\u2014and this is an important distinction\u2014\nwe are concerned primarily with later links in the chains, for Ibn A\u02bftham usually stands \nat or near the end of the chains of transmission in question. Later links, the scholarly \nlogic holds, tend not to be subject to the same ideological pressures (i.e., the desire to \nconnect information to a source both early and authoritative) assumed to have motivated \nthe fabrication of the opening sequences of isn\u0101ds. In short, if we can correctly identify Ibn \nA\u02bftham\u2019s relationship to the authorities at the top of his isn\u0101ds, there is reason to think that \nwe can ascertain useful, if relative, chronological information.\n\nOne further distinction is necessary. Although there is a significant amount of isn\u0101d-like \ndata in the text, not all of it is isn\u0101d data for the text. Because Islamic history writing in this \nperiod often relied on quoting or reproducing parts of other, earlier texts, a later work may \nsometimes absorb the narrational structure of its sources. Such absorption may include \nthe direct-but-abridged quotation of an eyewitness to events that the author of the history \nin question could not possibly have heard. For example, there are several instances in Ibn \nA\u02bftham\u2019s history in which the early Kufan jurist \u02bf\u0100mir b. Shar\u0101\u1e25\u012bl al-Sha\u02bfb\u012b (d. circa 110/ \n728\u201329) appears to be quoted directly: all that is reported is \u201cAl-Sha\u02bfb\u012b said . .", "start_char_idx": 41829, "end_char_idx": 45393, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7fb741fa-c4f5-457a-9f06-0d161836ced0": {"__data__": {"id_": "7fb741fa-c4f5-457a-9f06-0d161836ced0", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bf4015a0-664f-4c52-899c-61453249283d", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "b86bb721191b562c935e66db0b8c0d33066c8542a6d8891add11a67af5db3a00", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4b95a75a-1586-4a17-b8ed-ec23a1757de3", "node_type": "1", "metadata": {}, "hash": "b8e7ec3606123ed8e71aa54869b88277a356d1dfffafe2051e54e46076df4d2f", "class_name": "RelatedNodeInfo"}}, "text": ". .\u201d55  \n\n52.  Especially as opposed to, e.g., claims that something \u201cwas said\u201d (q\u012bla) anonymously. There are, of course, \ncertain exceptions: sometimes one might transmit just the gist of a statement rather than the verbatim wording \n(riw\u0101ya bi-l-ma\u02bfn\u0101).\n\n53.  For example, contrast H. Motzki, \u201cThe Mu\u1e63annaf of \u02bfAbd al-Razz\u0101q al-\u1e62an\u02bf\u0101n\u012b as a Source of Authentic \na\u1e25\u0101d\u012bth of the First Islamic Century,\u201d Journal of Near Eastern Studies 50 (1991), 1\u201321 (carefully credulous of \n\u02bfAbd al-Razz\u0101q\u2019s isn\u0101ds) with M. Cook, Early Muslim Dogma: A Source-Critical Study (Cambridge: Cambridge \nUniversity Press, 1981), chapter 11 (structurally skeptical of isn\u0101ds).\n\n54.  There is a great deal of literature on this question. Useful surveys include F. M. Donner, Narratives \nof Islamic Origins: The Beginnings of Islamic Historical Writing (Princeton, NJ: Darwin Press, 1998), 5\u201325 \n(which is broader than hadith, but not unrelated to it); H. Berg, The Development of Exegesis in Early Islam: \nThe Authenticity of Muslim Literature from the Formative Period (London: RoutledgeCurzon, 2000), chapter 2; \nand N. Haider, The Origins of the Sh\u012b\u02bfa: Identity, Ritual, and Sacred Space in Eighth-Century K\u016bfa (Cambridge: \nCambridge University Press, 2011), chapter 2. One of the central ideas has been Joseph Schacht\u2019s theory about \n\u201ccommon links\u201d (The Origins of Muhammadan Jurisprudence [Oxford: Clarendon Press, 1953], 172\u201375 and \nff.), particularly as elaborated in G. H. A. Juynboll, Muslim Tradition: Studies in Chronology, Provenance, and \nAuthorship of Early \u1e24ad\u012bth (Cambridge: Cambridge University Press, 1983), 206\u201317.\n\n55.  Ibn A\u02bftham, Fut\u016b\u1e25, 7:109.3, 109.9, 109.11, 110.5, 111.3.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  195\n\nBut even using the early third/ninth-century dating, it would be a stretch to think that Ibn \nA\u02bftham himself heard what al-Sha\u02bfb\u012b reported about any situation. Rather, Ibn A\u02bftham must \nhave borrowed those reports, and thus the quotation of al-Sha\u02bfb\u012b, from earlier sources. In \nother words, some of the passages that resemble isn\u0101ds in the history (that is, appear to \nindicate relative chronology) are almost certainly quoted from other texts and thus cannot \nrefer to Ibn A\u02bftham.56 To date the history relatively on the basis of its isn\u0101ds, therefore, \nrequires separating the parts of the text that reveal its narrational structure (i.e., that \nattributable to Ibn A\u02bftham) from parts of the text that reveal borrowed narrational structure \n(i.e., that carried forward from earlier sources).\n\nThis point brings us back to the initial two attempts to date the text. Conrad and others \nare correct that the isn\u0101d-like data in Ibn A\u02bftham\u2019s history, taken in the aggregate, paint \nan inconsistent picture. This inconsistency, however, does not mean the history itself \nis entirely inconsistent; rather, it stems from the juxtaposition of multiple narrational \nstructures, caused by the quotational nature of Islamic historiographical discourse.57 \nSimilarly, although Shaban and others were right to suggest that quoted sources with known \ndates might in theory be used to date Ibn A\u02bftham relatively, they have often misinterpreted \nthe relationships in question because they considered only one instance and thus did not \ndistinguish \u201cnative\u201d from \u201cborrowed\u201d narrational structures. Let us turn now to considering \nthose isn\u0101ds that demonstrably go back to Ibn A\u02bftham.58\n\n3b.", "start_char_idx": 45392, "end_char_idx": 48807, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4b95a75a-1586-4a17-b8ed-ec23a1757de3": {"__data__": {"id_": "4b95a75a-1586-4a17-b8ed-ec23a1757de3", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7fb741fa-c4f5-457a-9f06-0d161836ced0", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "ad8bce861cfa080a2b2ec78ae616aa4344c1b3ed0b23e2223ecccefe93d75205", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac93358e-227e-4ed6-a243-2352aa95a521", "node_type": "1", "metadata": {}, "hash": "6b7903b65a42d9309f07c47d14cf07e60a04ffa5613066c55e6340d94f6ddd77", "class_name": "RelatedNodeInfo"}}, "text": "Relative Isn\u0101d Chronology: Ibn A\u02bftham and al-Mad\u0101\u02bein\u012b\n\nIn this and the following sections, I demonstrate how a series of isn\u0101ds revolving around \nthe early third/ninth-century historian Ab\u016b al-\u1e24asan al-Mad\u0101\u02bein\u012b (d. 228/843?), when \naligned, provide a clear suggestion for Ibn A\u02bftham\u2019s floruit. My approach here is to lay \nout isn\u0101ds with certain repeated sources next to each other in order to build a relative \n \n\n56.  This rule applies for the quotation, cited by Conrad (\u201cIbn A\u02bftham and His History,\u201d 95, 118) and Lindstedt \n(\u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d 121), of Ja\u02bffar al-\u1e62\u0101diq, which is credited to \u201cmy father.\u201d See Ibn A\u02bftham, Fut\u016b\u1e25, \n2:92.18.\n\n57.  For a typology and index of isn\u0101ds in the text, see my \u201cIbn A\u02bftham\u2019s History,\u201d appendix 3.\n58.  It has already been noted that some cited figures who died near the turn of the fourth/tenth century \n\nappear to be direct sources for Ibn A\u02bftham, but the isn\u0101ds illustrate precisely some of the challenges involved. \nThe figures in question are Mu\u1e25ammad b. Yaz\u012bd al-Yam\u0101n\u012b, i.e., al-Mubarrad (d. 285/898), cited in Ibn A\u02bftham, \nFut\u016b\u1e25, 8:252.8\u20139, and Ibn al-\u1e24ub\u0101b al-Muqri\u02be (d. 301/914), cited at 8:211.ult. See Conrad, \u201cIbn A\u02bftham and His \nHistory,\u201d 105\u20138 (ascribing the citations to continuators), and Lindstedt, \u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d 122, citing \nonly Ibn al-\u1e24ub\u0101b. Both isn\u0101ds seem to suggest that Ibn A\u02bftham was active in the last decades of the third/ninth \ncentury, but they are not without difficulties. For instance, between Ibn A\u02bftham and al-Mubarrad stands an \nunnamed figure called only \u201cone of the people of knowledge\u201d (ba\u02bf\u1e0d ahl al-\u02bfilm)\u2014a rather unhelpful chronological \nindicator. Similarly, the anecdote transmitted on the authority of Ibn al-\u1e24ub\u0101b does not begin with any reference \nto Ibn A\u02bftham, implicit or otherwise. It simply reads: \u201cAl-\u1e24asan b. al-\u1e24ub\u0101b al-Muqri\u02be al-Baghd\u0101d\u012b said . . .\u201d At \nthe least, this leaves open the possibility that the attached report is perhaps an interpolation. Lindstedt also \nidentified a certain \u201cA\u1e25mad b. Ya\u1e25y\u0101\u201d (\u201cMad\u0101\u02bein\u012b\u2019s \u2018Kit\u0101b al-Dawla,\u2019\u201d 122, citing Ibn A\u02bftham, \u2018Fut\u016b\u1e25\u2019, 8:212.5) \nas perhaps referring to al-Bal\u0101dhur\u012b\u2014but this isn\u0101d (of only two links) is also somewhat dubious for the same \nreason, namely, because it does not begin with any reference to Ibn A\u02bftham. \n\n\n\n196  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nchronology for all the isn\u0101ds together and thereby determine where Ibn A\u02bftham ought to \nstand in relation not just to any given isn\u0101d, but to his sources more generally.", "start_char_idx": 48808, "end_char_idx": 51325, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac93358e-227e-4ed6-a243-2352aa95a521": {"__data__": {"id_": "ac93358e-227e-4ed6-a243-2352aa95a521", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4b95a75a-1586-4a17-b8ed-ec23a1757de3", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "b7828105bf7b0aa08687b9c12bdf275c889e52eddb7bd9799889b44c912a5ef6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3fd2c576-c41d-42f1-974d-442d7b2d6c6a", "node_type": "1", "metadata": {}, "hash": "81c258e6e7ff5f969bfe8dcf5e97dd3d5fe7921de087f1bf01227d2a9c006150", "class_name": "RelatedNodeInfo"}}, "text": "It was M. A. Shaban who argued most strongly in favor of the possibility that Ibn A\u02bftham \ntransmitted directly from al-Mad\u0101\u02bein\u012b.59 To substantiate this claim, Shaban cited one of Ibn \nA\u02bftham\u2019s collective isn\u0101ds (hereafter \u201cCIs\u201d).60 There are four such CIs in Ibn A\u02bftham\u2019s Fut\u016b\u1e25, \neach supporting lengthy accounts of major events.61 The CI in question (the second one in \nthe history, hereafter \u201cCI2\u201d) introduces Ibn A\u02bftham\u2019s account of the murder of \u02bfUthm\u0101n b. \n\u02bfAff\u0101n, the third caliph (r. 23\u201335/644\u201355). Al-Mad\u0101\u02bein\u012b is one of several authorities cited.62 \nShaban found corroboration for the link between Ibn A\u02bftham and al-Mad\u0101\u02bein\u012b in the fact \nthat \u201cin the course of the narrative, [al-Mad\u0101\u02bein\u012b\u2019s] name always occurs in its proper form \nas one of the most frequently mentioned authorities for significant traditions.\u201d63 But this \nis a problematic claim: There are no citations of al-Mad\u0101\u02bein\u012b in the narrative following CI2, \nwhich belongs to the Fut\u016b\u1e25; instead, al-Mad\u0101\u02bein\u012b is cited directly (several times) only in \nthe Ta\u02ber\u012bkh, as a source for the Abbasid period.64 With one exception, these other citations \nof al-Mad\u0101\u02bein\u012b are not usable for dating the text because they do not appear in the form of \nisn\u0101ds. Rather, Ibn A\u02bftham simply remarked, as he did with al-Sha\u02bfb\u012b, \u201cAl-Mad\u0101\u02bein\u012b said . . .\u201d \nand then provided the report.65 In other words, these citations offer none of the narrational \n\n59.  Shaban, \u02bfAbb\u0101sid Revolution, xviii (and cf. the earlier, less detailed statement in Shaban, \u201cIbn A\u02bftham \nal-K\u016bf\u012b\u201d). Although Shaban\u2019s claims are in need of revision, his explorations are nevertheless to be appreciated, \nparticularly because he worked on the text without the aid of the Hyderabad edition, which was not fully \npublished until later.\n\n60.  For collective isn\u0101ds, see M. Lecker, \u201cW\u0101qid\u012b\u2019s Account of the Status of the Jews of Medina: A Study of \na Combined Report,\u201d Journal of Near Eastern Studies 54 (1994), 15\u201332; T. Khalidi, Arabic Historical Thought in \nthe Classical Period (Cambridge: Cambridge University Press, 1994), 31\u201333, 38\u201339, 48\u201349; Donner, Narratives of \nIslamic Origins, 264\u201366; Robinson, Islamic Historiography, 97 (citing Lecker and Donner).\n\n61.  Al-W\u0101qid\u012b (attrib.), Kit\u0101b al-Ridda wa-nubdha min fut\u016b\u1e25 al-\u02bfIr\u0101q: Kil\u0101hum\u0101 riw\u0101yat Ibn A\u02bftham al-K\u016bf\u012b, \ned. M. \u1e24am\u012bd All\u0101h (Paris: Tougui and Beirut: al-Shar\u012bka al-Mutta\u1e25ida li-l-Tawz\u012b\u02bf, 1989), 19 (for the account of \nthe dispute over succession at the Prophet Mu\u1e25ammad\u2019s death, \u201cCI1\u201d); Ibn A\u02bftham, Fut\u016b\u1e25, 2:207\u20139 (the murder \nof \u02bf Uthm\u0101n, \u201cCI2\u201d); 2:344\u201345 (the battle of \u1e62iff\u012bn, \u201cCI3\u201d); and 4:209\u201311 (the murder of al-\u1e24usayn b. \u02bf Al\u012b, \u201cCI4\u201d). For \nthe (mis)attribution of the Kit\u0101b al-Ridda, see M. Muranyi, \u201cEin neuer Bericht \u00fcber die Wahl des ersten Kalifen \nAb\u016b Bakr,\u201d Arabica 75 (1978), 233\u201360.", "start_char_idx": 51327, "end_char_idx": 54109, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3fd2c576-c41d-42f1-974d-442d7b2d6c6a": {"__data__": {"id_": "3fd2c576-c41d-42f1-974d-442d7b2d6c6a", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac93358e-227e-4ed6-a243-2352aa95a521", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "cb5e1fca01213b33ac86f60ba26e7e31d48e7d4d64f52763b15d9c33d6a0f260", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bce5d15b-6af8-4701-9ab2-07f3b2edd736", "node_type": "1", "metadata": {}, "hash": "e6318ae9a265cb6855f23f532f0de4f12338982343abc2b1b4ad3beef215170d", "class_name": "RelatedNodeInfo"}}, "text": "For its relationship to Ibn A\u02bftham\u2019s Fut\u016b\u1e25, see Sch\u00f6nl\u00e9ber, \u201cNotes on the \nTextual Tradition,\u201d esp. 432\u201338.\n\n62.  Ibn A\u02bftham, Fut\u016b\u1e25, 2:147\u201349 = MS Ahmet III 2596 1b.2\u201313.\n63.  Shaban, \u02bfAbb\u0101sid Revolution, xviii.\n64.  Most citations of al-Mad\u0101\u02bein\u012b are for the Abbasid revolution, which is covered in the seventh and eighth \n\nvolumes. These are the materials discussed in Lindstedt, \u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d esp. 106\u20138. Lindstedt \nclaimed (at 107) that \u201cIt should be noted that Ibn A\u02bftham does not include much al-Mad\u0101\u02bein\u012b material before \nthe \u02bfAbb\u0101sid revolution anonymously, either.\u201d I demonstrated in a paper presented to the School of Abbasid \nStudies, however, that Ibn A\u02bftham\u2019s, al-Bal\u0101dhur\u012b\u2019s, and Ibn Ab\u012b al-\u1e24ad\u012bd\u2019s accounts of the caliphate of al-\u1e24asan \nb. \u02bfAl\u012b are all adaptations of one (or perhaps two) accounts written by al-Mad\u0101\u02bein\u012b; al-Bal\u0101dhur\u012b and Ibn Ab\u012b \nal-\u1e24ad\u012bd cited him, but Ibn A\u02bftham did not. This is not to suggest that Lindstedt is wholly incorrect but rather to \npoint out that it is always difficult to draw such a wide-sweeping conclusion about a large work so laconic about \nits sources. McLaren, \u201cIbn A\u02bftham\u2019s Archive.\u201d\n\n65.  Ibn A\u02bftham, Fut\u016b\u1e25, 6:253\u201354 (the exception, a single-report isn\u0101d); 7:278.11; 8:159.9\u201310, 160.9\u201310, 190.4, \n190.17, 192.4, 192.14, 195.7\u20138, 196.7, 202.3, 205.6, 206.12, 207.16, 218.1. Cf. Conrad, \u201cIbn A\u02bftham and His History,\u201d \n99 and 118, and Lindstedt, \u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d 107.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  197\n\nstructure that might help us to discern where Ibn A\u02bftham stood relative to his predecessor.66 \nThus, the only direct link between Ibn A\u02bftham and al-Mad\u0101\u02bein\u012b is that found in CI2, and it \ndoes seem as though Shaban drew the obvious conclusion from the relevant strand of the \nisn\u0101d: \u201cAb\u016b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b said, \u2018Ab\u016b al-\u1e24usayn \u02bfAl\u012b b. Mu\u1e25ammad \nal-Qurash\u012b reported to me, saying . . .\u2019\u201d67 \n\nShaban is certainly right that the latter figure is al-Mad\u0101\u02bein\u012b, although he noted that \nthe latter\u2019s teknonym (kunya) was actually Ab\u016b al-\u1e24asan, as it appears later in the text.68 \nBut there are good reasons to think that the isn\u0101ds describing how Ibn A\u02bftham got his \nreports from al-Mad\u0101\u02bein\u012b suffer from textual corruption. Indeed, a consistent picture of \nIbn A\u02bftham\u2019s place relative to al-Mad\u0101\u02bein\u012b appears only when comparing all the isn\u0101ds in \nwhich the latter appears. Such a comparison reveals that an intervening figure between Ibn \nA\u02bftham and al-Mad\u0101\u02bein\u012b is likely missing from the isn\u0101ds as we know them. Let us now turn \nto this missing link. \n\n3c.", "start_char_idx": 54110, "end_char_idx": 56691, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bce5d15b-6af8-4701-9ab2-07f3b2edd736": {"__data__": {"id_": "bce5d15b-6af8-4701-9ab2-07f3b2edd736", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3fd2c576-c41d-42f1-974d-442d7b2d6c6a", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "a7aff245ba1170c1c712608ba6b39b4112a92aa3c26dc901e79afd60c2fe91f6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8ea02a9c-5547-498c-999a-50f9d3d07a57", "node_type": "1", "metadata": {}, "hash": "23c77e998a526fa00a41cb90439550a9c2fa83ea852458f12aa64438ff914a29", "class_name": "RelatedNodeInfo"}}, "text": "Let us now turn \nto this missing link. \n\n3c. CI2: A Baseline Reconstruction\n\nIbn A\u02bftham\u2019s first citation of al-Mad\u0101\u02bein\u012b is only one strand of a broader collective isn\u0101d, \nthe aforementioned CI2. We may begin by establishing the internal chronology of this \nparticular strand, which reads as follows:\n\nAb\u016b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b said: [1] Ab\u016b al-\u1e24usayn \u02bfAl\u012b b. Mu\u1e25ammad \nal-Qurash\u012b related to me, saying: [2] \u02bfUthm\u0101n b. Sal\u012bm reported to me from [3] Muj\u0101hid \nfrom al-Sha\u02bfb\u012b and [2] Ab\u016b Mi\u1e25\u1e63an from Ab\u016b W\u0101\u02beil and [4] \u02bfAl\u012b b. Muj\u0101hid from Ab\u016b \nIs\u1e25\u0101q . . .69\n\nLet us work through the problem of identifying the various figures in the isn\u0101d. (1) Shaban \nalready pointed out the small error in al-Mad\u0101\u02bein\u012b\u2019s kunya, given here as Ab\u016b al-\u1e24usayn \nrather than Ab\u016b al-\u1e24asan. But the personal names and nisba reveal this individual to be \ncertainly the historian al-Mad\u0101\u02bein\u012b.70 (2) Certain of the figures\u2014namely, \u02bfUthm\u0101n b. Sal\u012bm \nand Ab\u016b Mi\u1e25\u1e63an\u2014I was unable to identify.71 But we have enough biographical information  \non the others that we can reconstruct the isn\u0101d\u2019s internal chronology. (3) Biographical \nsources record no Muj\u0101hid as transmitting from al-Sha\u02bfb\u012b, but they do mention Muj\u0101lid \n\n66.  Perhaps Ibn A\u02bftham was here quoting a written copy of al-Mad\u0101\u02bein\u012b\u2019s text, as suggested by Conrad (\u201cIbn \nA\u02bftham and His History,\u201d 99, n. 77, and 116, n. 153) and Lindstedt (\u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d 107\u20138).\n\n67.  Ibn A\u02bftham, Fut\u016b\u1e25, 2:147.3\u20134.\n68.  Ibn A\u02bftham, Fut\u016b\u1e25, 6:253.14. Also noted by Lindstedt, \u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d 107, n. 25. \n69.  Ibn A\u02bftham, Fut\u016b\u1e25, 2:147.3\u20135.\n70.  See now I. Lindstedt, \u201cAl-Mad\u0101\u02bein\u012b,\u201d in EI3.\n71.  The only person with the teknonym \u201cAb\u016b Mi\u1e25\u1e63an\u201d I have found in the biographical dictionaries is \n\n\u02bfUkk\u0101sha b. Mi\u1e25\u1e63an, a companion of the Prophet who was killed in the Ridda during the caliphate of Ab\u016b Bakr \n(r. 11\u201313/632\u201334). Thus, this Ab\u016b Mi\u1e25\u1e63an cannot have witnessed the murder of \u02bfUthm\u0101n, which took place in \n35/655. See, e.g., Ibn Sa\u02bfd, Kit\u0101b al-\u1e6cabaq\u0101t al-kab\u012br, ed. \u02bfA. M. \u02bfUmar (Cairo: Maktabat al-Kh\u0101nj\u012b, 1421/2001), \n3:86\u201387.\n\n\n\n198  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nb. Sa\u02bf\u012bd (d.", "start_char_idx": 56647, "end_char_idx": 58791, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8ea02a9c-5547-498c-999a-50f9d3d07a57": {"__data__": {"id_": "8ea02a9c-5547-498c-999a-50f9d3d07a57", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bce5d15b-6af8-4701-9ab2-07f3b2edd736", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "627e5ff246362a6274ee1ec42a70f0bb5809ceead4a5eee655e24df221df9ba8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "04450b32-1c23-4e09-a5bb-be641d88dfe7", "node_type": "1", "metadata": {}, "hash": "45e1f24a1fe1300aba1ea5daf500b89fb7bb80f79c7ad24e9f9623acfb67c644", "class_name": "RelatedNodeInfo"}}, "text": "144/762).72 That the person meant here is in fact Muj\u0101lid finds confirmation \nin another isn\u0101d in the text in which it is indeed Muj\u0101lid, not Muj\u0101hid, who transmitted \nfrom al-Sha\u02bfb\u012b.73 (4) Ab\u016b W\u0101\u02beil must refer to Shaq\u012bq b. Salama al-Asad\u012b, who was born some \nyears before the start of the Prophet Mu\u1e25ammad\u2019s career (traditionally dated to 610), \nwho is remembered as transmitting to al-Sha\u02bfb\u012b, and who reportedly died in 82/701\u20132.74 \n(5) Although the biographical sources do not record precise dates for \u02bfAl\u012b b. Muj\u0101hid, \nwe can estimate them on the basis of the dates of the figures to whom he is connected.  \nFor instance, he reportedly transmitted from Ab\u016b Is\u1e25\u0101q \u02bfAmr b. \u02bfAbd All\u0101h al-Sab\u012b\u02bf\u012b (d. 128/ \n745\u201346), the next figure named in the isn\u0101d , and to, e.g., A\u1e25mad Ibn \u1e24anbal  \n(164\u2013241/780\u2013855).75 We might presume, then, that \u02bfAl\u012b b. Muj\u0101hid lived around 120\u201390/738\u2013\n806. In other words, he must have been a direct source for al-Mad\u0101\u02bein\u012b, a second vector of \ntransmission in the isn\u0101d. Combining all these biographical points provides a clearer picture \nof the relative chronology of this strand of CI2, which may be illustrated as in figure 1. \n\nFigure 1. The Mad\u0101\u02bein\u012b-Sha\u02bfb\u012b Strand\n\n72.  Al-Bukh\u0101r\u012b, Kit\u0101b al-Ta\u02ber\u012bkh al-kab\u012br (Hyderabad: D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, 1360\u201384/1941\u201364), \n4.2:9 (al-Sha\u02bfb\u012b, no. 1950); al-Mizz\u012b, Tahdh\u012bb al-Kam\u0101l f\u012b asm\u0101\u02be al-rij\u0101l, ed. B. \u02bfA. Ma\u02bfr\u016bf (Beirut: Mu\u02beassasat \nal-Ris\u0101la, 2002), 14:33 (al-Sha\u02bfb\u012b) and 27:220 (Muj\u0101lid); al-Dhahab\u012b, Siyar a\u02bfl\u0101m al-nubal\u0101\u02be, ed. S. al-Arn\u0101\u02be\u016b\u1e6d et al. \n(Beirut: Mu\u02beassasat al-Ris\u0101la, 1417/1996), 4:297 (al-Sha\u02bfb\u012b) and 6:285 (Muj\u0101lid).\n\n73.  Ibn A\u02bftham, Fut\u016b\u1e25, 6:254.1 (this isn\u0101d will be discussed below). It is not difficult to imagine how this error \noccurred: the consonantal skeletons of both names are nearly the same, and the switch might have been caused \nby a scribal error\u2014there is an \u02bfAl\u012b b. Muj\u0101hid mentioned in the same isn\u0101d.\n\n74.  Al-Mizz\u012b, Tahdh\u012bb, 12:548\u201354 (no. 2767, mentioning that al-Sha\u02bfb\u012b transmitted from him). Al-Mizz\u012b also \nnoted (at 12:552) that al-Sab\u012b\u02bf\u012b heard traditions from Ab\u016b W\u0101\u02beil, but apparently not in this case. At any rate, this \nis another chronological note that confirms that there are two parallel lines of transmission here\u2014one through \nal-Sab\u012b\u02bf\u012b and one through Muj\u0101lid.\n\n75.  Al-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b, Ta\u02ber\u012bkh Mad\u012bnat al-Sal\u0101m wa-akhb\u0101r mu\u1e25addithiyyah\u0101 wa-dhikr qu\u1e6d\u1e6d\u0101nih\u0101 \nal-\u02bfulam\u0101\u02be min ghayr ahlih\u0101 wa-w\u0101ridiyyah\u0101, ed.", "start_char_idx": 58792, "end_char_idx": 61237, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "04450b32-1c23-4e09-a5bb-be641d88dfe7": {"__data__": {"id_": "04450b32-1c23-4e09-a5bb-be641d88dfe7", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8ea02a9c-5547-498c-999a-50f9d3d07a57", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "a4cfef55b53baecbef006988fa9cf2c456baf2aece95a6521af0914d8225bcfc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "df25eb40-0aa3-4ee4-8f43-64652d272d39", "node_type": "1", "metadata": {}, "hash": "9004eb9782a460c3a3aa075c8dcf6d67d5ff8bf53249b32c7e5f94f06d476f34", "class_name": "RelatedNodeInfo"}}, "text": "B. \u02bfA. Ma\u02bfr\u016bf (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1422/2002), \n13:592\u201393; al-Mizz\u012b, Tahdh\u012bb, 21:117\u2013120.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  199\n\nWe can see that al-Mad\u0101\u02bein\u012b represents a single meeting point for a cluster of lines of \ntransmission stretching across approximately a century and a half. It is not difficult to see \nwhy Shaban concluded that Ibn A\u02bftham and al-Mad\u0101\u02bein\u012b were linked: there is nothing here \nto suggest otherwise. But it is only by comparing this initial presentation with other isn\u0101ds \nin the text that the fuller picture begins to emerge\u2014namely, that there are intervening \nlinks missing, casting doubt on the chronological value of CI2 as we have it.\n\n3d. The Mad\u0101\u02bein\u012b-Sha\u02bfb\u012b Strand: A Missing Link\n\nThere are two other isn\u0101ds in the text that include part of the same bundle of \ntransmissions\u2014what I will call the \u201cMad\u0101\u02bein\u012b-Sha\u02bfb\u012b strand\u201d (Mad\u0101\u02bein\u012b < \u02bfUthm\u0101n < Muj\u0101lid \n< Sha\u02bfb\u012b). One of these two is another collective isn\u0101d (\u201cCI3\u201d), which essentially reproduces \nCI2 for a later event (the battle at \u1e62iff\u012bn and the death of \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib in 40/661).76  \nBut it presents an interesting problem: it is evidently corrupted, for in that isn\u0101d, Ibn \nA\u02bftham transmits directly from a \u201cSal\u012bm.\u201d As the Hyderabad editors noted, the isn\u0101d is \nclearly meant to refer to \u02bfUthm\u0101n b. Sal\u012bm, al-Mad\u0101\u02bein\u012b\u2019s source in CI2. This suggests that a \nline of text is missing from CI3 and that al-Mad\u0101\u02bein\u012b ought to appear in it as well (see figure \n2, with my emendations in dashed boxes).\n\nFigure 2. CI2 versus CI3\n \n\nA third isn\u0101d (\u201cthe Mu\u1e63\u02bfab isn\u0101d\u201d), given for a report in which al-Sha\u02bfb\u012b praises Mu\u1e63\u02bfab \nb. al-Zubayr (d. 72/692), who governed Iraq during the (anti)caliphate of his brother, \n\u02bfAbd All\u0101h (r. 64\u201373/683\u201392), reproduces once again the Mad\u0101\u02bein\u012b-Sha\u02bfb\u012b strand. Crucially, \nhowever, another authority now intervenes between Ibn A\u02bftham and al-Mad\u0101\u02bein\u012b:\n\nHe said: Ab\u016b Mu\u1e25ammad \u02bfAbd All\u0101h b. Mu\u1e25ammad al-Balaw\u012b related to me [that] Ab\u016b \nal-\u1e24asan \u02bfAl\u012b b. Mu\u1e25ammad al-Qurash\u012b said: \u02bfUthm\u0101n b. Sal\u012bm related to me from \nMuj\u0101lid from al-Sha\u02bfb\u012b, who said . . .77\n\n76.  Ibn A\u02bftham, Fut\u016b\u1e25, 2:344.10\u2013345.9.\n77.  Ibn A\u02bftham, Fut\u016b\u1e25, 6:253.14\u2013254.1.", "start_char_idx": 61238, "end_char_idx": 63426, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "df25eb40-0aa3-4ee4-8f43-64652d272d39": {"__data__": {"id_": "df25eb40-0aa3-4ee4-8f43-64652d272d39", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "04450b32-1c23-4e09-a5bb-be641d88dfe7", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "982f25861e7b114c94717eb8c949d44c0de6caea470def0022e78fb33e97ade0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f20835cf-809e-4670-b5dc-bff5c60f5e1b", "node_type": "1", "metadata": {}, "hash": "c4652dabcd3850ac2c31f1a1e44548457174fb414838747af3976e336f61ee09", "class_name": "RelatedNodeInfo"}}, "text": "200  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nHere the picture begins to change. The first named figure in the Mu\u1e63\u02bfab isn\u0101d is Ab\u016b \nMu\u1e25ammad \u02bfAbd All\u0101h b. Mu\u1e25ammad al-Balaw\u012b. This is the first suggestion that there may \nbe a problem with the Mad\u0101\u02bein\u012b-Sha\u02bfb\u012b strand as it appears in the two collective isn\u0101ds  \n(CI2 and CI3). If there was an intervening figure between Ibn A\u02bftham and al-Mad\u0101\u02bein\u012b in \nall three of these isn\u0101ds, Ibn A\u02bftham would no longer be linked to the first decades of \nthe third/ninth century by his connection to al-Mad\u0101\u02bein\u012b (see figure 3, again with dashed \nemendations).\n\nFigure 3. Al-Balaw\u012b: The Missing Link?\n\nThis possibility is confirmed by the fact that seemingly the same al-Balaw\u012b appears in \ntwo other isn\u0101ds in Ibn A\u02bftham\u2019s history, but not in connection with the Mad\u0101\u02bein\u012b-Sha\u02bfb\u012b \nstrand. One of these isn\u0101ds (the \u201cRaids isn\u0101d\u201d) is given in a section describing the raids \n(gh\u0101r\u0101t) undertaken by Mu\u02bf\u0101wiya and his allies in the aftermath of the arbitration at \u1e62iff\u012bn.78  \nThe isn\u0101d reads:\n\n\u02bfAbd All\u0101h b. Mu\u1e25ammad al-Balaw\u012b related to us, saying, Ibr\u0101h\u012bm b. \u02bf Abd All\u0101h b. al-\u02bfAl\u0101\u02be \nal-Qurash\u012b al-Madan\u012b related to me, saying, Na\u1e63r b. Kh\u0101lid al-Na\u1e25w\u012b and Mu\u1e25ammad \nb. Kh\u0101lid al-H\u0101shim\u012b related to me from his father from Ab\u016b Mikhnaf b. Ya\u1e25y\u0101 b. Sa\u02bf\u012bd \nal-Azd\u012b, who said . . .79\n\nBy comparing the Mu\u1e63\u02bfab and Raids isn\u0101ds (see figure 4), crucial pieces begin to fall into \nplace. The first link in the Raids isn\u0101d seems to be Ibn A\u02bftham, who is not named but \nimplied\u2014\u201cal-Balaw\u012b related to us.\u201d It seems most likely that this al-Balaw\u012b is the same as the \nal-Balaw\u012b in the Mu\u1e63\u02bfab isn\u0101d, since both his name and his father\u2019s name remain in place. \nAl-Balaw\u012b\u2019s source, Ibr\u0101h\u012bm b. \u02bfAbd All\u0101h b. al-\u02bfAl\u0101\u02be al-Qurash\u012b al-Madan\u012b, is easily identified: \n\n78.  For a summary of these events (and a collection of references to other histories in Arabic), see J. \nWellhausen, The Arab Kingdom and Its Fall, trans. M. G. Weir (New York: Routledge, 2017), 99\u2013104. \n\n79.  Ibn A\u02bftham, Fut\u016b\u1e25, 4:36.11\u201337.2.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  201\n\nIbn Ab\u012b \u1e24\u0101tim al-R\u0101z\u012b (d. 327/938) reported that his father (Ab\u016b \u1e24\u0101tim al-R\u0101z\u012b, who lived \n195\u2013277/810\u201390) heard reports from Ibr\u0101h\u012bm.80 To this we can add al-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b\u2019s \n(d. 463/1072) quotation of two authorities who report that Ibr\u0101h\u012bm said his own father  \n(i.e., \u02bfAbd All\u0101h b. al-\u02bfAl\u0101\u02be) died in either 164 or 165 (780\u201382).81 Thus, Ibr\u0101h\u012bm must have \ndied after 164/780.", "start_char_idx": 63430, "end_char_idx": 65910, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f20835cf-809e-4670-b5dc-bff5c60f5e1b": {"__data__": {"id_": "f20835cf-809e-4670-b5dc-bff5c60f5e1b", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "df25eb40-0aa3-4ee4-8f43-64652d272d39", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "ab59d743b7d66d9dbb22b49521bdbfd58bdd1fec4474e09fa9260ed24da15b66", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "02bea682-246c-4892-927c-997219a96e6c", "node_type": "1", "metadata": {}, "hash": "7f0d9e2bbfe0d433c578569041c881326f70f4c38d5c25a4bec3897dc2f31444", "class_name": "RelatedNodeInfo"}}, "text": "And if he lived long enough to transmit reports to Ab\u016b \u1e24\u0101tim, the \ntransmission must have taken place in the third/ninth century\u2014Ab\u016b \u1e24\u0101tim would have \nbeen five years old in 200/815, so it was probably no earlier than that. \n\nIf al-Balaw\u012b also transmitted reports from Ibr\u0101h\u012bm, we can estimate that al-Balaw\u012b was \nroughly contemporary to (or at least overlapped with) Ab\u016b \u1e24\u0101tim al-R\u0101z\u012b, meaning that \nhe, too, would have lived between the turn of the third/ninth century and its last decades, \nperhaps circa 200\u2013280/815\u201394.82 We do not get much help from the lower links: Ab\u016b Mikhnaf \n(d. 157/773) is a well-known historian from the first part of the second/eighth century, but I \nhave not been able to identify the other three figures mentioned in the Raids isn\u0101d.83 We do \nlearn one important thing, however: the Mu\u1e63\u02bfab isn\u0101d also seems to be slightly corrupted. \nThe teknonym \u201cAb\u016b Mu\u1e25ammad,\u201d missing from the Raids isn\u0101d but assigned to al-Balaw\u012b \nin the Mu\u1e63\u02bfab isn\u0101d, must refer instead to Ibn A\u02bftham, quoting from al-Balaw\u012b, and an \nintervening verb of transmission (e.g., \u1e25addathan\u0101, \u201che reported to us\u201d) must be missing. \nThe text ought to read \u201cAb\u016b Mu\u1e25ammad [i.e., Ibn A\u02bftham] said, \u2018\u02bfAbd All\u0101h b. Mu\u1e25ammad \nal-Balaw\u012b [related to us] . . .\u2019\u201d\n\nIt is because of this citation that Lindstedt identified this al-Balaw\u012b as the Ab\u016b Mu\u1e25ammad \nal-Balaw\u012b who lived in Egypt and wrote about Ibn \u1e6c\u016bl\u016bn.84 I see little reason, however, to \nthink they are the same. For instance, al-Balaw\u012b\u2019s name, given three times in the history, \ncontains \u201cAb\u016b Mu\u1e25ammad\u201d only once; if we interpret the name in this instance as referring \nto Ibn A\u02bftham, the coincidence of teknonyms between this al-Balaw\u012b and the S\u012brat Ibn \n\u1e6c\u016bl\u016bn\u2019s al-Balaw\u012b disappears. Moreover, the tentative dates established by his link to \nIbr\u0101h\u012bm Ibn al-\u02bfAl\u0101\u02be make it decidedly unlikely that the Fut\u016b\u1e25\u2019s al-Balaw\u012b could have lived \nlate in the fourth/tenth century.\n\n80.  Al-Bukh\u0101r\u012b, Ta\u02ber\u012bkh, 1.1:304 (no. 962, Ibr\u0101h\u012bm) and 3.1:162 (no. 509, his father); Ibn Ab\u012b \u1e24\u0101tim, Kit\u0101b \nal-Jar\u1e25 wa-l-ta\u02bfd\u012bl (Hyderabad: D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthmaniyya, 1360\u201372/1941\u201353), 2:109 (no. 319, Ibr\u0101h\u012bm) \nand 5:128\u201329 (no. 592, his father).\n\n81.  Al-Kha\u1e6d\u012bb, Ta\u02ber\u012bkh, 11:188\u201389 (no. 5086). The two reports disagree\u2014one says 164, the other 165.\n82.  If this is true, Muranyi\u2019s suggestion that Ibn A\u02bftham heard reports from Ibr\u0101h\u012bm (\u201cEin neuer Bericht,\u201d \n\n236) cannot be correct (especially because Muranyi does not question the 314/926\u2013127 date). Cf. al-Mas\u02bf\u016bd\u012b, \nMur\u016bj al-dhahab wa-ma\u02bf\u0101din al-jawhar, ed. C. Barbier de Meynard and A. Pavet de Courteille, rev.", "start_char_idx": 65911, "end_char_idx": 68506, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "02bea682-246c-4892-927c-997219a96e6c": {"__data__": {"id_": "02bea682-246c-4892-927c-997219a96e6c", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f20835cf-809e-4670-b5dc-bff5c60f5e1b", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "b52b201c5ba344a121af2eb27a57f828401bd139babc111f60d97959fe6322a6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8020209b-40ad-4bfc-8e41-a448b672816f", "node_type": "1", "metadata": {}, "hash": "2815c524692c2848a75dd78082083bbccca91f24ed8f4ede31b6ec107e629aa4", "class_name": "RelatedNodeInfo"}}, "text": "C. Barbier de Meynard and A. Pavet de Courteille, rev. C. Pellat \n(Beirut: al-J\u0101mi\u02bfa al-Lubn\u0101niyya, 1965\u201379), 1:13.15\u201316 (\u00a78), mentioning among previous historians \u201c\u02bfAbd All\u0101h b. \nMu\u1e25ammad b. Ma\u1e25f\u016b\u1e93 al-Balaw\u012b al-An\u1e63\u0101r\u012b, companion of Ab\u016b Yaz\u012bd \u02bfUm\u0101ra b. Yaz\u012bd al-Mad\u012bn\u012b.\u201d I have not been \nable to identify the latter, but he appears to be mentioned in other isn\u0101ds. See below.\n\n83.  H. A. R. Gibb, \u201cAb\u016b Mikhnaf,\u201d in EI2, and U. Sezgin, Ab\u016b Mi\u1e2bnaf: Ein Beitrag zur Historiographie des \numaiyadischen Zeit (Leiden: Brill, 1971).\n\n84.  Lindstedt, \u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d 122 and n. 128. For the author of the S\u012brat Ibn \u1e6c\u016bl\u016bn, see Shayyal, \n\u201cAl-Balaw\u012b.\u201d", "start_char_idx": 68452, "end_char_idx": 69105, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8020209b-40ad-4bfc-8e41-a448b672816f": {"__data__": {"id_": "8020209b-40ad-4bfc-8e41-a448b672816f", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "02bea682-246c-4892-927c-997219a96e6c", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "336d2cde95a9ad8d6275416d483f3c2a4d2328c1267d220ccddb45c7374005fe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "17c96185-82ae-4a29-abdc-0ae886bad9ad", "node_type": "1", "metadata": {}, "hash": "222cdd6933be4e796917da5d4837adf39a882b9c74b51ac3e3a6a574c477ad8d", "class_name": "RelatedNodeInfo"}}, "text": "202  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nFigure 4. The Mu\u1e63\u02bfab and Raids Isn\u0101ds Compared\n\nThis supposition is strengthened by a final corroborating isn\u0101d (the \u201cSh\u0101fi\u02bf\u012b isn\u0101d\u201d), \nwhich appears in a report about Mu\u1e25ammad b. Idr\u012bs al-Sh\u0101fi\u02bf\u012b (d. 204/820) that is included \nin Ibn A\u02bftham\u2019s account of H\u0101r\u016bn al-Rash\u012bd\u2019s reign (r. 170\u201393/786\u2013809) in the Ta\u02ber\u012bkh.  \nIt reads:\n\nAb\u016b Mu\u1e25ammad related to us, saying that \u02bfAbd All\u0101h b. Mu\u1e25ammad al-Balaw\u012b reported \nto us that \u02bfAmm\u0101r b. Yaz\u012bd al-Madan\u012b said: A\u1e25mad b. \u02bfUbayd al-\u1e24ayr\u012b, who was among \nthe greatest of the people of knowledge, said \u202685\n\nHere, there is a verb of transmission that separates Ibn A\u02bftham (i.e., Ab\u016b Mu\u1e25ammad) and \nal-Balaw\u012b. Moreover, the correctness of the basic structure of this isn\u0101d (specifically, the \nlink between al-Balaw\u012b and \u02bfAmm\u0101r) is further attested because it is repeated in nearly \nthe same form in a different text, Ab\u016b Bakr al-Bayhaq\u012b\u2019s (d. 458/1066) Man\u0101qib al-Sh\u0101fi\u02bf\u012b.86 \nAlthough I have been unable to identify this isn\u0101d\u2019s figures precisely in the biographical \nsources, it fits well with the broader picture being worked out here: Ibn A\u02bftham clearly \nstands at two removes from an event that transpired in the late second/early ninth century \nat the court of al-Rash\u012bd.87\n\n85.  Ibn A\u02bftham, Fut\u016b\u1e25, 8:245.2\u20134.\n86.  Al-Bayhaq\u012b, Man\u0101qib al-Sh\u0101fi\u02bf\u012b, ed. A. \u1e62aqr (Cairo: Maktabat D\u0101r al-Tur\u0101th, 1390/1970), 1:130.6\u201312, \n\nespecially the last two lines. The names are slightly different: Al-Bayhaq\u012b cites \u02bfUm\u0101ra b. Zayd (perhaps the \nsame companion of al-Balaw\u012b mentioned by al-Mas\u02bf\u016bd\u012b?) but does not mention Ibn A\u02bftham\u2019s ultimate source, \nA\u1e25mad b. \u02bfUbayd. For the figure to whom al-Balaw\u012b related in al-Bayhaq\u012b\u2019s isn\u0101d (Mu\u1e25ammad b. Ab\u012b Ya\u02bfq\u016bb \nal-D\u012bnawar\u012b), see al-Khat\u012bb, Ta\u02ber\u012bkh, 4:616\u201317. Al-Kha\u1e6d\u012bb notes no death date for Ibn Ab\u012b Ya\u02bfq\u016bb, but he connects \nhim to other figures whose dates are known. For instance, Ibn Ab\u012b Ya\u02bfq\u016bb related reports to Mu\u1e25ammad b. \nYa\u1e25y\u0101 b. \u1e62\u0101\u02bfid (al-Khat\u012bb, Ta\u02ber\u012bkh, 16:341\u201345), who reportedly died in Dh\u016b al-Qa\u02bfda 318/December 930. This \nmight make Ibn Ab\u012b Ya\u02bfq\u016bb a contemporary of Ibn A\u02bftham.\n\n87.  It is usually reported that al-Sh\u0101fi\u02bf\u012b went to Egypt circa 200/815\u201316; at any rate, he died in 204/820.", "start_char_idx": 69109, "end_char_idx": 71339, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "17c96185-82ae-4a29-abdc-0ae886bad9ad": {"__data__": {"id_": "17c96185-82ae-4a29-abdc-0ae886bad9ad", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8020209b-40ad-4bfc-8e41-a448b672816f", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "6714936bbdaa82ec7800d15180e35687932e47b653c9181d94cc92c47f17b298", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9b8068a5-5461-4c83-8c32-72803b49f32e", "node_type": "1", "metadata": {}, "hash": "cda080b84bc4c6698ae49e8ecf2129e7f930ec5346974064832ca77eca0dacad", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  203\n\nTo recap: Shaban asserted, following the text of CI2 in the Fut\u016b\u1e25, that Ibn A\u02bftham was \nlinked directly with al-Mad\u0101\u02bein\u012b. This connection to al-Mad\u0101\u02bein\u012b appears in one of the CIs \nin the work; a second, nearly identical CI, however, is missing two links. In fact, there must \nbe an intermediary missing from both CIs because in a third isn\u0101d (the Mu\u1e63\u02bfab isn\u0101d), \nIbn A\u02bftham is connected to al-Mad\u0101\u02bein\u012b through a certain al-Balaw\u012b. In a fourth isn\u0101d (the \nRaids isn\u0101d), this same al-Balaw\u012b is cited as transmitting a report from a figure, Ibr\u0101h\u012bm \nIbn al-\u02bfAl\u0101\u02be, who must have lived into the beginning of the third/ninth century. Thus, \nal-Balaw\u012b, who, I estimate, lived circa 200\u2013280/815\u201394, or roughly at the same time as Ab\u016b \n\u1e24\u0101tim al-R\u0101z\u012b (195\u2013277/810\u201390), may very well have overlapped with al-Mad\u0101\u02bein\u012b, who lived \nroughly 135\u2013228/752\u2013843.88 By this estimate, al-Balaw\u012b\u2019s lifetime could easily have bridged \nthe distance between al-Mad\u0101\u02bein\u012b in the first decades of the third/ninth century and Ibn \nA\u02bftham at its end. Moreover, he certainly cannot be identified with the al-Balaw\u012b who wrote \nthe S\u012brat Ibn \u1e6c\u016bl\u016bn.\n\nFigure 5. The Overall Picture\n\nThe overall picture, with emendations, is illustrated in figure 5. Alas, this argument must \nremain tentative, as it depends on inserting names that are missing, and the biographies of \ncertain relevant figures are lost. But even if none of these isn\u0101ds alone solves the problem, \ncomparing all five reveals a consistent picture\u2014to wit, Ibn A\u02bftham must stand at one remove \nfrom al-Mad\u0101\u02bein\u012b, joined to him by the intervening al-Balaw\u012b.\n\nThere is one further point to make here. I mentioned previously that Ibn A\u02bftham treated \ncitations of al-Mad\u0101\u02bein\u012b in two different ways. In some cases, Ibn A\u02bftham cited him via an \nintermediary; in others, he cited al-Mad\u0101\u02bein\u012b directly. The difference might be explained \nas reflecting Ibn A\u02bftham\u2019s place in the transmission history of al-Mad\u0101\u02bein\u012b\u2019s knowledge. \nWhen he had a direct link to authorize his transmission (i.e., when he could say that he \ngot the knowledge from somebody who got it from al-Mad\u0101\u02bein\u012b), he mentioned his source. \nWhen he did not name the source, as Conrad and Lindstedt have suggested, he must have \n\n88.  For al-Mad\u0101\u02bein\u012b\u2019s dates, which are somewhat troublesome, see U. Sezgin, \u201cAl-Mad\u0101\u02bein\u012b,\u201d in EI2.\n\n\n\n204  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ndrawn on a copy of one of al-Mad\u0101\u02bein\u012b\u2019s texts.89 This basic distinction fits well with how Ibn \nA\u02bftham treats other prominent historians who were roughly contemporary to al-Mad\u0101\u02bein\u012b, \nincluding Hish\u0101m b. al-Kalb\u012b (d. 204/819), al-W\u0101qid\u012b (d. 207/822), and al-Haytham b. \u02bfAd\u012b  \n(d. 207/822?).", "start_char_idx": 71343, "end_char_idx": 74070, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9b8068a5-5461-4c83-8c32-72803b49f32e": {"__data__": {"id_": "9b8068a5-5461-4c83-8c32-72803b49f32e", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "17c96185-82ae-4a29-abdc-0ae886bad9ad", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "a415288197f451adf81d678bcab49880cef296dcc7ffadb3aea387b74e2ccd5b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c5afde46-fec4-4b7c-bb68-6b1aac667ff4", "node_type": "1", "metadata": {}, "hash": "b31692ed03c8e430062a243e81a36be1125d065dfe7232c12b135501e93987f9", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAd\u012b  \n(d. 207/822?). Ibn al-Kalb\u012b, who appears in two of the CIs and in one other isn\u0101d, is always \ncited through an intermediary, a certain Ab\u016b Ya\u02bfq\u016bb Is\u1e25\u0101q b. Y\u016bsuf al-Faz\u0101r\u012b.90 Al-W\u0101qid\u012b \nis also cited in the CIs\u2014in one place with two intermediaries (Ab\u016b Ja\u02bffar \u02bfAbd al-\u02bfAz\u012bz  \nb. al-Mub\u0101rak < Nu\u02bfaym b. Muz\u0101him al-Minqar\u012b), in two other places with just the latter \nintermediary, and in a fourth place with two intermediaries again (this time Ab\u016b \u1e24\u0101tim Sahl \nb. Mu\u1e25ammad al-\u1e62\u0101ni\u02bf < Nu\u02bfaym al-Minqar\u012b).91 Al-Haytham b. \u02bfAd\u012b appears in the fourth \nCI, ensconced among transmitters, but when he is mentioned five times in the seventh \nvolume, no intermediary is cited.92 Unfortunately, these links are harder to assess\u2014Ibn \nA\u02bftham appears to have heard their reports via otherwise unknown intermediaries.93 We \nsee, however, that in the broader picture, the claim in the isn\u0101d that Ibn A\u02bftham transmitted \ndirectly from al-Mad\u0101\u02bein\u012b is exceptional, providing a further reason to think that the work \nof emending his isn\u0101ds is worthwhile.\n\n4. Ibn A\u02bftham\u2019s Biographical Connections\n\nWith these conclusions in mind, we can now return to examining the biobibliographical \ndata on Ibn A\u02bftham. Unfortunately for our purposes, there is essentially no decisive \nbiographical information about Ibn A\u02bftham. The few biographies we have for him are rather \nvague.94 We can, however, build something of a circumstantial case for Ibn A\u02bftham\u2019s floruit \nand thus the time of composition of his history from a range of evidence both internal and \nexternal to the text. Lindstedt has already started to do so, drawing primarily on a few bits \n\n89.  There may have been a written text involved in both cases. In the first case, however, Ibn A\u02bftham\u2019s \ntransmission would have been \u201cauthorized\u201d if he had read part or all of al-Mad\u0101\u02bein\u012b\u2019s text with someone who \nhad studied it with al-Mad\u0101\u02bein\u012b himself. In the second case, Ibn A\u02bftham may simply have purchased the text \nwithout having studied it with an acknowledged Mad\u0101\u02bein\u012b tradent. On this distinction, see J. Pedersen, The Arabic \nBook, trans. G. French, ed. R. Hillenbrand (Princeton, NJ: Princeton University Press, 1984), 24\u201336 (Pedersen\u2019s \ninterpretations are probably too typicalizing), and G. Schoeler, The Genesis of Literature in Islam: From the \nAural to the Read, rev. with and trans. S. M. Toorawa (Edinburgh: Edinburgh University Press, 2009), chapter 8 \n(\u201cListening to Books, or Reading Them?\u201d), which discusses works in a variety of genres.\n\n90.  Ibn A\u02bftham, Fut\u016b\u1e25, 2:148.2\u20133 (CI2), 342.4\u20135, 344.14\u2013345.1 (CI3).\n91.  Al-W\u0101qid\u012b, Ridda, 19.5\u20136 (both intermediaries); Ibn A\u02bftham, Fut\u016b\u1e25, 2:147.6 (only Nu\u02bfaym), 344.12\u201313 (only \n\nNu\u02bfaym), and 4:209.7\u20138 (both intermediaries). Perhaps this should be taken as evidence that an intermediary \nbetween Ibn A\u02bftham and Nu\u02bfaym is missing in the second and third instances.\n\n92.", "start_char_idx": 74049, "end_char_idx": 76911, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c5afde46-fec4-4b7c-bb68-6b1aac667ff4": {"__data__": {"id_": "c5afde46-fec4-4b7c-bb68-6b1aac667ff4", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9b8068a5-5461-4c83-8c32-72803b49f32e", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "8a91e947350603ddabb43f4a4f60a659bffe96c55f847bfce88fb951d8b1ecd1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "991c637a-4855-42da-aebc-6fa92deb44b8", "node_type": "1", "metadata": {}, "hash": "0e12551064ddca66403a12217a4d0c0f6bd564ad32c954a66465942cd64ef1f6", "class_name": "RelatedNodeInfo"}}, "text": "92.  Ibn A\u02bftham, Fut\u016b\u1e25, 4:210.9\u201310 (CI3) and 7:52.8, 124.2 (mentioning al-Haytham\u2019s sources), 131.13, 138.13\u2013\n15, 145.10\u201311. The manuscript (Ahmet III 2956, 1:171b) contains obviously erroneous readings\u2014e.g., in line 4, \n\u201cMu\u1e25ammad b. \u02bfAw\u0101na b. al-\u1e24akam b. al-Haytham b. \u02bfAd\u012b,\u201d which must refer to separate people, Ibn al-\u1e24akam \nand al-Haytham.\n\n93.  There is, of course, Na\u1e63r b. Muz\u0101him al-Minqar\u012b (d. 212/827), known for his account of the Battle of \u1e62iff\u012bn. \nMuranyi (\u201cEine neuer Bericht,\u201d 237) thought that the Nu\u02bfaym mentioned in the Fut\u016b\u1e25 was simply a mistake for \nNa\u1e63r, but Conrad (\u201cIbn A\u02bftham and His History,\u201d 115 and n. 146) argued they must be different people since Na\u1e63r \nis cited elsewhere in the text (at Ibn A\u02bftham, Fut\u016b\u1e25, 2:344.12 and 345.6).\n\n94.  For a survey of the biographical references, see Lindstedt, \u201cSources for the Biography.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  205\n\nof biobibliographical information and a cursory treatment of isn\u0101ds in Ibn A\u02bftham\u2019s history, \nand he has concluded that Ibn A\u02bftham must have died sometime \u201cin the first half of the \nfourth/tenth century.\u201d95 A more thorough examination of the evidence allows us to narrow \nthe likely range of Ibn A\u02bftham\u2019s floruit and his writing.\n\n4a. Once in Jurj\u0101n: When Did Ibn \u02bfAd\u012b Meet Ibn A\u02bftham?\n\nLet us begin with \u1e24amza al-Sahm\u012b\u2019s Ta\u02ber\u012bkh Jurj\u0101n, a biographical work on hadith \ntransmitters who lived in or visited Jurj\u0101n.96 The work includes a notice on Ibn A\u02bftham that is \nbased on a report the latter transmitted to al-Sahm\u012b\u2019s teacher, the famous Jurj\u0101n\u012b scholar of \nhadith, Ab\u016b A\u1e25mad \u02bfAbd All\u0101h b. \u02bfAd\u012b (d. 365/976), best known as the author of a collection \non weak hadith transmitters, al-K\u0101mil f\u012b \u1e0du\u02bfaf\u0101\u02be al-rij\u0101l. According to the report\u2019s isn\u0101d, \nIbn A\u02bftham transmitted the report from Ab\u016b \u02bfUmar \u02bfAbd al-\u1e24am\u012bd b. Mu\u1e25ammad al-Im\u0101m \nal-\u1e24arr\u0101n\u012b (d. 266/880) to Ibn \u02bfAd\u012b. Thus, as Lindstedt concluded, \u201cbecause Ibn \u02bfAd\u012b \u2026 died \nca. 365/976 and \u02bfAbd al-\u1e24am\u012bd b. Mu\u1e25ammad in 266/880, this information preserved in the \nisn\u0101d places, with high probability, Ibn A\u02bftham\u2019s death date to the first half of the fourth/\ntenth century.\u201d97 Lindstedt assumed that Ibn A\u02bftham\u2019s death must have fallen roughly \nhalfway between the death dates of the two other figures. But this broad range leaves many \nquestions unanswered, and reconsideration of both this evidence and other reports in the \nTa\u02ber\u012bkh Jurj\u0101n can add further detail and precision.", "start_char_idx": 76908, "end_char_idx": 79356, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "991c637a-4855-42da-aebc-6fa92deb44b8": {"__data__": {"id_": "991c637a-4855-42da-aebc-6fa92deb44b8", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c5afde46-fec4-4b7c-bb68-6b1aac667ff4", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "95c9af26ea8e915c660c719f5518184899a18adaaf34ca8b83eb752f80224b1a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f2c295de-5775-4ddc-95a1-a79ac0c23380", "node_type": "1", "metadata": {}, "hash": "a81fa7d381d740c26b8c60b2e49536178746ddb6c7c116a8399ac62e22ad8ca7", "class_name": "RelatedNodeInfo"}}, "text": "The report does not state when Ibn A\u02bftham met al-\u1e24arr\u0101n\u012b or how old Ibn A\u02bftham was at \nthe time, but the isn\u0101d implies that Ibn A\u02bftham was born before al-\u1e24arr\u0101n\u012b died in 266/880. \nIn addition, Ibn \u02bfAd\u012b specified in the isn\u0101d that he met Ibn A\u02bftham in Jurj\u0101n.98 The first \npossible approach to estimating how old al-Im\u0101m al-\u1e24arr\u0101n\u012b, Ibn A\u02bftham, and Ibn \u02bfAd\u012b were \nwhen they met one another is to examine this particular isn\u0101d against the broader backdrop \nof aural transmission in this period. The second approach is to comb through the biography \nof Ibn \u02bfAd\u012b and the texts attributed to him in search of chronological clues about his career \nthat might suggest when he met Ibn A\u02bftham. \n\n95.  See Lindstedt, \u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d 118\u201323.\n96.  By Jurj\u0101n, al-Sahm\u012b meant the whole region around the old city of Jurj\u0101n, including nearby towns. See \n\nhis Ta\u02ber\u012bkh Jurj\u0101n, 594.1\u20135, where he contrasted his catchment area with that applied in Ab\u016b Sa\u02bfd al-Idr\u012bs\u012b\u2019s \n(seemingly lost) Ta\u02ber\u012bkh Istr\u0101b\u0101dh, which apparently focused only on that city. The old city of Jurj\u0101n (or Gurg\u0101n) \nseems not to have recovered after the Mongol conquests in the seventh/thirteenth century. The modern city \nof Gurg\u0101n is a post-Mongol city founded at the site of old Istr\u0101b\u0101dh (or Astar\u0101b\u0101d); old Jurj\u0101n is now called \nGunbad-i Q\u0101w\u016bs (\u201cThe Tower of Q\u0101w\u016bs\u201d), a reference to the tomb of the Ziy\u0101rid Q\u0101b\u016bs b. Washmg\u012br, who ruled \nJurj\u0101n in the late fourth and early fifth/late tenth and early eleventh centuries. See C. E. Bosworth, \u201cGorg\u0101n, vi. \nHistory from the Rise of Islam to the Beginning of the Safavid Period,\u201d in EIr, and C. E. Bosworth, \u201cZiyarids,\u201d in \nEIr.\n\n97.  Lindstedt, \u201cMad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla,\u201d 120.\n98.  What is more, Ibn \u02bfAd\u012b (cited by al-Sahm\u012b) recorded Ibn A\u02bftham\u2019s genealogy through several generations \n\n(i.e., his nasab). This information is notable because it is not attested in any witness to Ibn A\u02bftham\u2019s own text, \nin which Ibn A\u02bftham is usually called simply Ab\u016b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-K\u016bf\u012b (if he is named at all). \nThe inclusion of this information in al-Sahm\u012b\u2019s work seems to suggest that Ibn A\u02bftham himself gave his nasab to \nIbn \u02bfAd\u012b, from whom al-Sahm\u012b received it later, rather than either of the latter finding it, e.g., in a copy of the \nhistory.\n\n\n\n206  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nLet us begin with the first approach. Richard Bulliet has suggested, on the basis of a \nquantitative study of the information recorded in Ab\u016b al-\u1e24asan \u02bfAbd al-Gh\u0101fir al-F\u0101ris\u012b\u2019s \n(d. 529/1135) biographical dictionary of hadith scholars in Nishapur in 317\u2013514/929\u2013\n1120, that most scholars began learning hadith between the ages of five and twenty and \nthen left educational contexts, eventually returning in their fifties to teach hadith and \ncontinuing to do so until they died, sometimes as long as twenty years.99 The results of \nBulliet\u2019s quantitative investigation reflect a period of transition in the ideals of hadith \ntransmission.", "start_char_idx": 79358, "end_char_idx": 82324, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f2c295de-5775-4ddc-95a1-a79ac0c23380": {"__data__": {"id_": "f2c295de-5775-4ddc-95a1-a79ac0c23380", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "991c637a-4855-42da-aebc-6fa92deb44b8", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "b9bda72bb44cb0c99ef77c0562f8ed3630c8a19868f887a759dea4f7532d7a34", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "10925623-581e-4dd4-a2b9-60dcc95d6734", "node_type": "1", "metadata": {}, "hash": "5a67aa86de748fdd1f51b8254d4d5288b5deed5ddc1b87c90ddbc49dcf9ec5af", "class_name": "RelatedNodeInfo"}}, "text": "After the \u201ccanonization\u201d of major hadith texts in the fourth/tenth century, \nthe standard of transmitting shifted from strict dependence on sound aural transmission \nto an emphasis on the performance of aural transmission undergirded by written texts.100 \nThat is, the transmitter\u2019s memory of the audited material mattered less than did the simple \npresence of a teacher to oversee the audition of a text previously verified as accurate.  \nThis development led to a shift in the age structure of transmission. Whereas earlier \nauthorities, taking aurality as their standard, had argued that sound transmission depended \non the recipient\u2019s having reached maturity (at least fifteen years of age, according to \ncertain madhhabs), later authorities argued that children, supported by texts, could serve \nas authoritative transmitters later in life.101 The corresponding benefit was a shortening of \nisn\u0101ds, a closing down of the temporal distances between transmitters. Instead of waiting for \neach generation of transmitters to reach maturity, transmissions could \u201cskip\u201d generations \nas elderly authorities taught young children. Of course, this shift in the age structure \nwas supported, at least in part, by reference to exceptional precedents: later authorities \ncombed the archive of hadith for cases such as those of people who were credited with \n\n99.  See R. Bulliet, \u201cThe Age Structure of Medieval Islamic Education,\u201d Studia Islamica 57 (1983): 105\u201317, esp. \n107\u201312 (cited in Conrad, \u201cIbn A\u02bftham and His History,\u201d 113). The work in question is \u02bfAbd al-Gh\u0101fir al-F\u0101ris\u012b\u2019s \nMuntakhab Siy\u0101q Ta\u02ber\u012bkh Nays\u0101b\u016br. On al-F\u0101ris\u012b and his family, see R. Bulliet, The Patricians of Nishapur: A \nStudy in Medieval Islamic Social History (Cambridge, MA: Harvard University Press, 1972), 165\u201368. There are, \nof course, reasons to doubt the applicability of Bulliet\u2019s model to our case. Ibn A\u02bftham is not, strictly speaking, \nremembered as a transmitter of hadith of the caliber of Ibn \u02bfAd\u012b, so it is possible that his investment in a typical \nhadith education was limited. Y\u0101q\u016bt (in Irsh\u0101d, ed. Margoliouth, 1:379.2 = ed. \u02bfAbb\u0101s, 1:202.2\u20133) claimed Ibn \nA\u02bftham was regarded as a \u201cweak\u201d transmitter by scholars of hadith. But he gave no source for this judgment, \nand, notably, Ibn \u02bfAd\u012b did not mention Ibn A\u02bftham in his own work on weak hadith transmitters. One wonders \nwhether Y\u0101q\u016bt made the judgment himself, perhaps on the basis of his examination of Ibn A\u02bftham\u2019s use of \nisn\u0101ds in the history, particularly the use of collective isn\u0101ds. Still, there are certain structural parallels between \nhis model and our case: Jurj\u0101n and Nishapur are both in the Islamic East, and Ibn \u02bfAd\u012b was certainly alive in the \nperiod covered by al-F\u0101ris\u012b\u2019s dictionary.\n\n100.  On these and related developments, see J. Brown, The Canonization of al-Bukh\u0101r\u012b and Muslim: \nThe Formation and Function of the Sunn\u012b \u1e24ad\u012bth Canon (Leiden: Brill, 2007), esp. chapter 5; P. Heck, \u201cThe \nEpistemological Problem of Writing in Islamic Civilization: Al-\u1e2aa\u1e6d\u012bb al-Baghd\u0101d\u012b\u2019s (d. 463/1071) Taqy\u012bd al-\u02bfIlm,\u201d \nStudia Islamica 94 (2002), 85\u2013114; and G. A. Davidson, Carrying on the Tradition: A Social and Intellectual \nHistory of Hadith Transmission across a Thousand Years (Leiden: Brill, 2020), esp. chapter 1 (locating oral/\naural transmission in the period after \u201ccanonization,\u201d especially its persistence next to a certain acceptance of \nwritten transmissions of, e.g., the \u1e62a\u1e25\u012b\u1e25ayn).\n\n101.", "start_char_idx": 82325, "end_char_idx": 85776, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "10925623-581e-4dd4-a2b9-60dcc95d6734": {"__data__": {"id_": "10925623-581e-4dd4-a2b9-60dcc95d6734", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f2c295de-5775-4ddc-95a1-a79ac0c23380", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "ceb8c3be947e69b4520d8c37db99e527c7da4cd1eb26d860b52b8e9c21d46372", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4ff1fae2-e61a-44ac-a341-4bcbe4d03f6c", "node_type": "1", "metadata": {}, "hash": "008c047fcba759612b4e5cbcba9845e2a6ad86ec1e2be116600d3dd51fa59879", "class_name": "RelatedNodeInfo"}}, "text": "101.  Davidson, Carrying on the Tradition, 67 and 70 (citing al-R\u0101mhurm\u016bz\u012b, whose views are transitional, \nand al-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b, who takes text-as-guarantor for granted).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  207\n\nreporting about the Prophet even though they were only children at the time of his death.102  \nBut Bulliet\u2019s quantitative analysis and the biographical examples cited by Asma Sayeed and \nGarrett Davidson show that the shift was not merely one of ideals.103 Given this ongoing \ntransition, we might expect, then, that Ibn \u02bfAd\u012b collected hadith primarily in the early part \nof his life, when he met an older Ibn A\u02bftham, before turning to teach later on in his life.\n\nWe may now turn to the second approach: what evidence is there of Ibn \u02bfAd\u012b\u2019s activities? \nIn the Ta\u02ber\u012bkh Jurj\u0101n, al-Sahm\u012b provided a summary biography of Ibn \u02bfAd\u012b, including an \nautobiographical statement. Al-Sahm\u012b wrote:\n\nI heard Ibn \u02bfAd\u012b say, \u201cMy father, \u02bfAd\u012b b. \u02bfAbd All\u0101h, said that I was born on Saturday, \nthe first day of Dh\u016b al-Qa\u02bfda in the year 277 [14 February 891], the year in which Ab\u016b \n\u1e24\u0101tim al-R\u0101z\u012b died.\u201d Ibn \u02bfAd\u012b himself died on \u2026 the first day of Jum\u0101d\u0101 al-\u0100khira in the \nyear 365 [5 February 976] and was buried beside the mosque of Kurz b. Wabara,104 to \nthe right of the direction of prayer (al-qibla) in a spot adjoining the courtyard of the \nmosque. Ibn \u02bfAd\u012b was copying hadith in Jurj\u0101n in the year 290 [902\u20133] and then traveled \nto Iraq, Syria, and Egypt in the year 297 [909\u201310].105\n\nAccording to this passage, then, Ibn A\u02bftham must have been in Jurj\u0101n no earlier than \n290/902\u20133. We do not, however, have to take al-Sahm\u012b\u2019s word for it. Because his work is \nfocused on mu\u1e25addith\u016bn, al-Sahm\u012b structured his prosopography around citing particular \nhadith transmitted by the subjects of his work.106 One of his primary sources was hadith \ngathered by Ibn \u02bfAd\u012b, probably, as Lindstedt noted, drawn from Ibn \u02bfAd\u012b\u2019s Mu\u02bfjam as\u0101m\u012b \nal-mash\u0101yikh, which al-Sahm\u012b cited three times.107 Indeed, al-Sahm\u012b included in his \nTa\u02ber\u012bkh ninety-seven isn\u0101ds in which Ibn \u02bfAd\u012b mentioned hearing a report from a certain \nauthority in a certain place; of these instances of transmission, seventy-three took place in \n\n102.  Davidson, Carrying on the Tradition, 70\u201371.\n103.  A. Sayeed, Women and the Transmission of Religious Knowledge in Islam (Cambridge: Cambridge \n\nUniversity Press, 2013), 168\u201369, 175\u201377 (citing specific examples of the ages of female transmitters of hadith), \nand Davidson, Carrying on the Tradition, 66\u201375 (esp. n. 91).\n\n104.  Kurz was a part of the army of Yaz\u012bd b. al-Muhallab, who conquered the area and founded the city of \nJurj\u0101n in the year 98/716\u201317. According to al-Sahm\u012b, Kurz settled in Jurj\u0101n and built there a mosque that still \nexisted in al-Sahm\u012b\u2019s own day. See Ta\u02ber\u012bkh Jurj\u0101n, 375.12\u201314.\n\n105.  Al-Sahm\u012b, Ta\u02ber\u012bkh Jurj\u0101n, 287.11\u2013288.4. Cf.", "start_char_idx": 85772, "end_char_idx": 88661, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4ff1fae2-e61a-44ac-a341-4bcbe4d03f6c": {"__data__": {"id_": "4ff1fae2-e61a-44ac-a341-4bcbe4d03f6c", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "10925623-581e-4dd4-a2b9-60dcc95d6734", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "ef6725bcc03ae6288a680514858bcaeaacd2b673e36dff9dae47119d60f9ed16", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f93074f3-0b9d-4da8-88a9-71a6f184f638", "node_type": "1", "metadata": {}, "hash": "d63eb5478a4fc5f2cfaeb043f69b1b62c4f2d49ef00d515c944c78b9b3d2d59c", "class_name": "RelatedNodeInfo"}}, "text": "Cf. al-Dhahab\u012b, Siyar, 16:154, paraphrasing al-Sahm\u012b; al-Sam\u02bf\u0101n\u012b, \nAns\u0101b, 3:238; and al-Subk\u012b, \u1e6cabaq\u0101t al-Sh\u0101fi\u02bfiyya al-kubr\u0101, ed. M. M. al-\u1e6can\u0101\u1e25\u012b and \u02bfA. F. M. al-\u1e24ilw (Cairo: \u02bf\u012as\u0101 \nal-B\u0101b\u012b al-\u1e24alab\u012b, 1383/1964), 3:315.\n\n106.  Thus, the entries in the Ta\u02ber\u012bkh, which is organized alphabetically, begin with the name of the entry\u2019s \nsubject, followed by typically sparse (if any) biographical details, followed (usually but not always) by one or \nmore hadith transmitted on the authority of the subject. \n\n107.  Al-Sahm\u012b, Ta\u02ber\u012bkh Jurj\u0101n, 633.10\u201311, 635.4\u20135, 636.4\u20135. Although al-Sahm\u012b did not say explicitly how \nmuch information he obtained from Ibn \u02bfAd\u012b\u2019s mash\u0101yikh, there are implicit indications that he drew on the \nwork. Works described as mu\u02bfjam tended to be organized alphabetically, as was al-Sahm\u012b\u2019s Ta\u02ber\u012bkh. Thus, the \nTa\u02ber\u012bkh often contains partial alphabetical sequences citing Ibn \u02bfAd\u012b for a certain hadith, interspersed with \nbiographies citing other authorities from whom Ibn \u02bfAd\u012b could not have transmitted. See Ta\u02ber\u012bkh Jurj\u0101n, nos. \n26\u201328, 134\u201336, 434\u201337 (except no. 435), 544\u201348 (except no. 546), 688\u201392 (except no. 690).\n\n\n\n208  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nJurj\u0101n (including his encounter with Ibn A\u02bftham) and twenty-four occurred elsewhere.108  \nPaying attention to Ibn \u02bfAd\u012b\u2019s isn\u0101ds is useful for two reasons. First, in a few cases, they offer \nadditional information, such as the year in which Ibn \u02bfAd\u012b heard the report in question. \nThey thus give us further biographical information on Ibn \u02bfAd\u012b\u2019s activities as a mu\u1e25addith. \nSecond, examining Ibn \u02bfAd\u012b\u2019s sources provides us indirect prosopographical evidence on \nIbn A\u02bftham\u2019s life. Although the relations between generations of mu\u1e25addith\u016bn are not \ngoverned by strict demographic laws, so to speak, if we assume that Ibn A\u02bftham was similar \nin age to Ibn \u02bfAd\u012b\u2019s other mash\u0101yikh (a generic term that implies a certain age relationship \nbetween \u201cold\u201d authorities and younger students), any biographical data we can turn up on \nthose other sources should provide us a clearer idea of when Ibn A\u02bftham lived.\n\nWhat information do Ibn \u02bf Ad\u012b\u2019s isn\u0101ds add to al-Sahm\u012b\u2019s brief biography? We may first note \nan important deviation from al-Sahm\u012b\u2019s information: Ibn \u02bfAd\u012b mentioned in one isn\u0101d that \nhe heard a report in Jurj\u0101n in 288/901, two years before al-Sahm\u012b said he began collecting \nhadith.109 Thus, Ibn A\u02bftham cannot have been in Jurj\u0101n earlier than that year.", "start_char_idx": 88658, "end_char_idx": 91114, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f93074f3-0b9d-4da8-88a9-71a6f184f638": {"__data__": {"id_": "f93074f3-0b9d-4da8-88a9-71a6f184f638", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4ff1fae2-e61a-44ac-a341-4bcbe4d03f6c", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "c3cc5355ad033d49113b16003d59eb643580ed9e9c7ffb2f035e2bb7ed097261", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "149a2b77-a2fd-4c68-872d-be881653ba2f", "node_type": "1", "metadata": {}, "hash": "9736c823c97ac77d7d33fdff8c4d451bbb87d2b0e022fcc0ab5238a16a68e592", "class_name": "RelatedNodeInfo"}}, "text": "Other isn\u0101ds \nincluded by al-Sahm\u012b (and also found in Ibn \u02bfAd\u012b\u2019s K\u0101mil) indicate that Ibn \u02bfAd\u012b was active in \nhadith transmission in the region of Jurj\u0101n through the 290s/900s and that he heard reports \nin both Jurj\u0101n and Astar\u0101b\u0101d in 295/907\u20138.110 Still other isn\u0101ds in the Ta\u02ber\u012bkh Jurj\u0101n attest to \nIbn \u02bfAd\u012b\u2019s travels, including mentions of (from east to west) Bukh\u0101r\u0101, Astar\u0101b\u0101d, D\u0101mgh\u0101n, \n\u0100mul, Baghdad, Aleppo, Tyre, and Mecca.111 Although al-Sahm\u012b included no dated reports \non Ibn \u02bfAd\u012b\u2019s activities elsewhere, additional chronological information can be found in Ibn \n\u02bfAd\u012b\u2019s K\u0101mil. There he mentioned being in Iraq in 297\u201398/909\u201311, seeing a certain Baghdadi \nauthority in 297/909\u201310, and hearing a report in Kufa in 298/910\u201311.112 In another place, \n \n  \n\n108.  For isn\u0101ds mentioning Jurj\u0101n, see al-Sahm\u012b, Ta\u02ber\u012bkh Jurj\u0101n, 42.9\u201310, 46.12, 47.9\u201311, 50.8, 53.ult, 57.6\u20137, \n61.5\u20136, 63.3\u20134, 67.12, 68.5\u20136, 85.10\u201311, 112.2\u20133, 112.10\u201311, 113.5\u20136, 115.9\u201310, 117.6\u20137, 149.5\u20136, 150.7\u20138, 154.12\u2013\n13, 155.14\u201315, 159.2\u20133, 162.11\u201312, 169.10\u201311, 206.14\u201315, 209.3\u20134, 219.8\u20139, 293.ult, 259.10\u201311, 273.ult, 435.11\u201312, \n276.ult, 284.11\u201312, 285.ult, 286.9\u201310, 325.1\u20133, 334.4\u20135, 340.9\u201310, 345.3\u20135, 345.11\u201312, 346.8\u20139, 346.12\u201313, 347.5\u20136, \n347.13, 348.3\u20134, 362.10\u201311, 367.11\u201312, 368.ult, 445.15\u201316, 446.4, 449.6\u20137, 451.1\u20132, 453.9\u201310, 454.10\u201311, 455.7\u20139, \n457.9\u201310, 458.14\u201315, 460.ult, 461.11\u201312, 461.16\u201317, 462.11\u201312, 463.1\u20132, 470.ult, 473.5\u20136, 480.6\u20137, 534.ult, 540.3\u20134, \n540.11\u201312, 543.7\u20139, 544.1\u20132, 548.ult, 565.4\u20135, 567.12\u201313, 578.ult. For isn\u0101ds mentioning other cities, see the \nfollowing notes and Z. \u02bfU. \u02bfA. N\u016br, Ibn \u02bfAd\u012b wa-manhajuhu f\u012b Kit\u0101b al-K\u0101mil f\u012b \u1e0du\u02bfaf\u0101\u02be al-rij\u0101l (Riyadh: Maktabat \nal-Rushd, 1418/1997), 1:95\u2013103, giving an alphabetical list of eighty-five places Ibn \u02bf Ad\u012b reportedly visited (based \nlargely on isn\u0101ds in the K\u0101mil), but without any chronological information.\n\n109.  Al-Sahm\u012b, Ta\u02ber\u012bkh Jurj\u0101n, 458.14\u201315. Cf.", "start_char_idx": 91115, "end_char_idx": 93043, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "149a2b77-a2fd-4c68-872d-be881653ba2f": {"__data__": {"id_": "149a2b77-a2fd-4c68-872d-be881653ba2f", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f93074f3-0b9d-4da8-88a9-71a6f184f638", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "244e585fcedd0c7965b4f3ef81a852a17c6df68da4b329cafef7a61279be4f61", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "66fe4517-1d2a-4bda-be36-a17fef29f7e7", "node_type": "1", "metadata": {}, "hash": "497dc84fa265fe6069f9113744aee8f5ef3f765ee2444fc04a7c5db6861f5f8e", "class_name": "RelatedNodeInfo"}}, "text": "Cf. Ibn \u02bfAd\u012b, al-K\u0101mil f\u012b \u1e0du\u02bfaf\u0101\u02be al-rij\u0101l, ed. \u02bfA. A. \u02bfAbd al-Mawj\u016bd et \nal. (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1418/1997), 8:140, 9:145.\n\n110.  Ibn \u02bfAd\u012b, K\u0101mil, 7:549 (292/904\u20135), 7:558 (295/907\u20138), 8:112 (291/903\u20134), 8:131 (ditto), 8:140 (288/900\u2013\n901), 9:145 (ditto); al-Sahm\u012b, Ta\u02ber\u012bkh Jurj\u0101n, 38.12 (291/903\u20134), 62.3\u20134 (295/907\u20138, in Astar\u0101b\u0101d), 264.13-14 \n(291/903\u20134), 320.4 (292/904\u20135), 406.8\u20139 (291/903\u20134).\n\n111.  Aleppo: al-Sahm\u012b, Ta\u02ber\u012bkh Jurj\u0101n, 330.8\u20139; \u0100mul: 56.11\u201312, 547.10\u201311; Astar\u0101b\u0101d: 52.9\u201310, 62.3\u20134, 133.7\u20138, \n185.12\u201313, 213.6\u20138, 633.10\u201311, 635.4\u20135, 636.4\u20135; Baghdad: 191.5\u20136, 252.6\u20137, 255.1\u20132, 301.10\u201311, 444.5\u20136; Bukh\u0101r\u0101: \n400.6\u20137, 400.ult\u2013401.1; D\u0101mgh\u0101n: 321.3\u20134; Mecca: 30.1\u20132, 144.7\u20138, 263.7\u20138; Tyre: 56.3\u20134. Absent from this list is \nEgypt, which al-Sahm\u012b mentioned in his biography of Ibn \u02bfAd\u012b; he must have known of the isn\u0101ds in the K\u0101mil \nthat attest to this trip (or he may have heard about them from Ibn \u02bfAd\u012b himself).\n\n112.  Ibn \u02bfAd\u012b, K\u0101mil, 5:437 (Iraq); 1:327 (Baghdad); 6:442 (Kufa).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  209\n\nIbn \u02bfAd\u012b reported copying down hadith from a certain authority in Egypt and mentioned \ntwo trips there, one in 299/311\u201312 and the other in 304\u20135/916\u201318.113\n\nTo these details, we may add one other line of consideration. There are a number of \nisn\u0101ds in which Ibn \u02bfAd\u012b reported hearing hadith in towns to the east of Jurj\u0101n, including \nNishapur, Sarakhs, Marw, and Bukh\u0101r\u0101.114 Given that he would have passed by none of these \ntowns on his two trips to the west, it may be that Ibn \u02bfAd\u012b made a third trip, this time to \nthe east, to gather hadith in the cities of Khorasan and Transoxiana.115 Further, there is a \nhint that such a trip may have taken place after his second trip to the west. Thus, in one \nisn\u0101d in the K\u0101mil, Ibn \u02bfAd\u012b mentioned hearing a certain report twice, once in Jurj\u0101n in \n291/903\u20134 and then again in \u201cBan\u016bjird\u201d in 316/928\u201329.", "start_char_idx": 93040, "end_char_idx": 94976, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "66fe4517-1d2a-4bda-be36-a17fef29f7e7": {"__data__": {"id_": "66fe4517-1d2a-4bda-be36-a17fef29f7e7", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "149a2b77-a2fd-4c68-872d-be881653ba2f", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "41dbc024134952f686932ac8f00f0284a52a8ebb9f3ee26eac011b35a224cbeb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b4f3d490-fa91-442b-be38-efd3b76320b5", "node_type": "1", "metadata": {}, "hash": "b5d753d934f937d9d4906cf014640a926e09b4007e8e1cfe6e7e6a617f867113", "class_name": "RelatedNodeInfo"}}, "text": "I have found no city by that name \nin any of the geographical texts, and I think it is a corruption of the phrase bi-Yan\u016bjird, \ni.e., \u201cin Yan\u016bjird\u201d (also called Jan\u016bjird), a noted stop for caravans five farsakhs (roughly 30 \nkilometers) south of Marw on the road to Sarakhs.116 Given that the isn\u0101d in question has \nIbn \u02bfAd\u012b relating a report from a certain Sin\u0101n b. \u02bfAbd al-Ra\u1e25m\u0101n al-Sarakhs\u012b, the correction \nmakes geographical sense.117 Of course, the relative distances are much shorter: Ibn \u02bfAd\u012b \nwould likely not have spent two or more years on the road, as he had in the west. Still, if \nwe suppose that Ibn \u02bfAd\u012b was absent from Jurj\u0101n for some months in 316/928\u201329, this is \nanother time when he could not have met Ibn A\u02bftham.\n\nTherefore, if Ibn A\u02bftham related a report to Ibn \u02bfAd\u012b in Jurj\u0101n, he must have done so in \none of the following periods: (a) after Ibn \u02bfAd\u012b started recording hadith but before he left \nJurj\u0101n on his broader travels, i.e., 288\u2013297/901\u2013909; (b) between Ibn \u02bfAd\u012b\u2019s two major trips, \nwhen he might have returned to Jurj\u0101n, i.e., 299\u2013304/911\u2013916; or (c) after Ibn \u02bfAd\u012b returned \nto Jurj\u0101n from his second trip west and before his death, circa 304\u2013365/916\u2013976, excluding \nsome amount of time in/around the year 316/928\u2013929, when he may have traveled east.118 \nDo we have any reason to think that Ibn A\u02bftham was in Jurj\u0101n in any one of these periods?\n\n113.  Ibn \u02bfAd\u012b, K\u0101mil, 2:400. Cf. 3:114 (mentioning being in Damietta in 299/911\u201312); 4:63 (mentioning being \nin Egypt in Rajab 299/February\u2013March 912); and 7:123 (mentioning hearing a report in Egypt first in 299/911\u201312 \nand again in 305/917\u201318).\n\n114.  Nishapur: Ibn \u02bfAd\u012b, K\u0101mil, 5:420, 7:169; Sarakhs: 1:371; Marw: 1:339, 7:559, 8:401; Bukh\u0101r\u0101: 1:124, 1:190, \n1:227, 1:253, 1:367, 1:423, 1:492, 1:511, 2:9, 2:141, 3:294, 3:449, 4:223, 5:109, 5:273, 5:238, 5:355, 6:48, 6:134, 6:214, \n7:284, 7:341, 7:356\u201358, 8:87, 8:130, 8:174, 8:281, 8:358, 8:408.\n\n115.  It is, of course, also possible that Ibn \u02bfAd\u012b made multiple trips\u2014but given that these cities were all more \nless linked by a single route, it would have been most efficient to visit them all at once.\n\n116.  Ibn Khurd\u0101dhbih, Kit\u0101b al-Mas\u0101lik wa-l-mam\u0101lik, ed. M. J. de Goeje (Leiden: Brill, 1889), 24.10 (describing \nthe route from Sarakhs to Marw), 202.6 (describing the route from Nishapur to Marw); al-Maqdis\u012b, A\u1e25san \nal-taq\u0101s\u012bm f\u012b ma\u02bfrifat al-aq\u0101l\u012bm, ed.", "start_char_idx": 94977, "end_char_idx": 97374, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b4f3d490-fa91-442b-be38-efd3b76320b5": {"__data__": {"id_": "b4f3d490-fa91-442b-be38-efd3b76320b5", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "66fe4517-1d2a-4bda-be36-a17fef29f7e7", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "a9a210bf7391b6cd85547ef8effd730612c7eae17198c4d359fc7c283de6a61e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aa3a6ea6-959f-4ea9-a5d4-0b1a288806ad", "node_type": "1", "metadata": {}, "hash": "4aaba9930942ca40808b0eafe81fa6482d669f0a1958c38f5b03ee77100b7aca", "class_name": "RelatedNodeInfo"}}, "text": "M. J. de Goeje (Leiden: Brill, 1877), 348.2 (referring incorrectly to \u201cJar\u016bjird\u201d); \nY\u0101q\u016bt, Mu\u02bfjam al-buld\u0101n (Beirut: D\u0101r \u1e62\u0101dir, 1397/1977), 2:172 (s.v. \u201cJan\u016bjird\u201d). For a general description of the \nroad, see G. Le Strange, Lands of the Eastern Caliphate: Mesopotamia, Persia, and Central Asia from the Moslem \nConquest to the Time of Timur (Cambridge: University Press, 1905), 430\u201332.\n\n117.  Ibn \u02bfAd\u012b, K\u0101mil, 8:112.13.\n118.  Elsewhere (K\u0101mil, 3:535), Ibn \u02bfAd\u012b reported recording a hadith (albeit from a text) as late as Mu\u1e25arram \n\n360/November\u2013December 970. Somewhat relatedly, al-Sahm\u012b mentioned (Ta\u02ber\u012bkh Jurj\u0101n, 102.11\u201314) that a \ncertain scholar came to read the K\u0101mil and other works with Ibn \u02bfAd\u012b in Jurj\u0101n in 364/974\u201375.\n\n\n\n210  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIt is worth recalling at this point that the emended Mad\u0101\u02bein\u012b cluster of isn\u0101ds showed \nthat Ibn A\u02bftham\u2019s immediate sources were reaching the ends of their lives in the 260s \nand 270s/880s and 890s\u2014corresponding well with his audition from al-Im\u0101m al-\u1e24arr\u0101n\u012b  \n(d. 266/880). But knowing when someone was active does not necessarily tell us how old \nthat person was at the time, nor does it allow us to pinpoint the time of the person\u2019s death. \nHowever, there are a few suggestive hints about Ibn \u02bfAd\u012b\u2019s teachers, who must have been \nmore or less Ibn A\u02bftham\u2019s contemporaries. First, although the earlier one looks in the \nbiographical literature, the rarer birth dates are, we can nonetheless find two suggestions \nof age relations. One of the scholars Ibn \u02bfAd\u012b met in Jurj\u0101n, a certain Ab\u016b \u1e24\u0101mid A\u1e25mad \nb. \u1e24amd\u016bn al-Nays\u0101b\u016br\u012b, was reportedly about ninety years old when he died in Rab\u012b\u02bf \nal-Awwal 321/March 933.119 This implies he was born around 231/845\u201346 and would have \nbeen in his late fifties when Ibn \u02bfAd\u012b began collecting hadith in 288/901\u20132. Further, one \nof the scholars Ibn \u02bfAd\u012b met in Baghdad, A\u1e25mad b. Nas\u1e5b al-Baghd\u0101d\u012b, was reportedly in \nhis seventies when he died in Rama\u1e0d\u0101n or Shaww\u0101l 320/September\u2013November 932.120  \nThis suggests he was born before 250/864\u201365 and would also have been in his late forties or \nearly fifties when Ibn \u02bfAd\u012b met him in Baghdad. Although it would be reckless to generalize \nabout all these scholars on the basis of two examples, there is at least a suggestion here that \nIbn \u02bfAd\u012b\u2019s teachers were, as Bulliet\u2019s model of the age structure might lead us to expect, men \nin their fifties or older\u2014and thus that Ibn A\u02bftham himself may have been born sometime \nbetween 230 and 250/844 and 865, corresponding reasonably well to his hearing hadith \nfrom al-Im\u0101m al-\u1e24arr\u0101n\u012b before 266/880.", "start_char_idx": 97375, "end_char_idx": 99988, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aa3a6ea6-959f-4ea9-a5d4-0b1a288806ad": {"__data__": {"id_": "aa3a6ea6-959f-4ea9-a5d4-0b1a288806ad", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b4f3d490-fa91-442b-be38-efd3b76320b5", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5fd1232eafb449cf012c646d2d75cc09da217462d30365fb51767b283eabcefc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2d566cb6-04d8-4023-b548-95af1d259766", "node_type": "1", "metadata": {}, "hash": "2b7507055204cfc4860f661dcac8f05a3ea7b1b4e1de7e73ec2358518dfdfb4a", "class_name": "RelatedNodeInfo"}}, "text": "Next, we may look to the handful of isn\u0101ds\u2014some in his own K\u0101mil, some in al-Sahm\u012b\u2019s \nTa\u02ber\u012bkh\u2014in which Ibn \u02bfAd\u012b mentioned the year in which he heard a given report in Jurj\u0101n.121 \nBetween the K\u0101mil and the Ta\u02ber\u012bkh Jurj\u0101n, I found eight isn\u0101ds in which Ibn \u02bfAd\u012b specified \nthe time, seven pertaining to Jurj\u0101n (the old city) and one to Astar\u0101b\u0101d. Each of the isn\u0101ds \nis connected to a different report, but they feature only five different authorities and four \ndifferent years (288/900\u2013901, 291/903\u20134, 292/904\u20135, 295/907\u20138). Three of the isn\u0101ds refer to \nthe same authority and the same year (288) and thus probably stem from a single meeting. \nIbn \u02bfAd\u012b met two other authorities in 291, one of these again in the next year (292), and two \nothers in 295. Still, the overall range of dates provided is decidedly narrow: all belong to the \nperiod 288\u201395/900\u2013908. Tentatively, then, we might see these isn\u0101ds as suggesting that Ibn \n\u02bfAd\u012b was most active in gathering hadith in the region of Jurj\u0101n in the first period mentioned \nabove, 288\u201397/901\u20139, before he traveled elsewhere to collect further hadith. Certainly, this \npattern would conform to the ideal propounded by some authorities\u2014namely, that young \nscholars should master local hadith first before traveling to other regions.122 If Ibn A\u02bftham \n\n119.  Al-Dhahab\u012b, Siyar, 14:553\u201354.\n120.  Al-Kha\u1e6d\u012bb, Ta\u02ber\u012bkh, 6:409 (Rama\u1e0d\u0101n or Shaww\u0101l); Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, 6:51\u201353 (ditto); \n\nal-Dhahab\u012b, Siyar, 15:68 (Rama\u1e0d\u0101n).\n121.  For a list of these isn\u0101ds (with citations), see Appendix 1. \n122.  See, for instance, the comment ascribed to \u1e62\u0101li\u1e25 b. A\u1e25mad al-Hamadh\u0101n\u012b by al-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b: \n\n\u201cIt behooves the seeker of hadith and he who concerns himself with [such seeking] that he begin by recording \nthe hadith of his country and the knowledge of its people, comprehending it and mastering it until he knows \nits healthful from its ailing (\u1e63a\u1e25\u012b\u1e25ahu wa-saq\u012bmahu) and knows its transmitters and their affairs in a complete \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  211\n\nwas born in 230\u201350/844\u201365, he would have been at least in his late thirties and perhaps \neven in his sixties at the height of Ibn \u02bfAd\u012b\u2019s activity in Jurj\u0101n, which would make him the \nright age to be Ibn \u02bfAd\u012b\u2019s teacher.\n\nStill, the evidence is limited: Ibn \u02bfAd\u012b specified the date on which he heard a report \nin Jurj\u0101n in only eight instances within a much larger list. But the evidence is not yet \nexhausted. More chronological information may be gleaned from examining the death \ndates of Ibn \u02bfAd\u012b\u2019s authorities, which constitute the latest possible times at which Ibn \u02bfAd\u012b \ncould have heard the relevant reports.", "start_char_idx": 99990, "end_char_idx": 102662, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2d566cb6-04d8-4023-b548-95af1d259766": {"__data__": {"id_": "2d566cb6-04d8-4023-b548-95af1d259766", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aa3a6ea6-959f-4ea9-a5d4-0b1a288806ad", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "453aa6b261af54f03edd0fc17d305ee8d734f9c38426f46230eb32e064426f39", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "29d1161f-6b5c-4349-8d84-9916c70754fd", "node_type": "1", "metadata": {}, "hash": "9e19ecc4940b765f4e45c0bfb34891246f080fcc9514b38118b50382cfd7d227", "class_name": "RelatedNodeInfo"}}, "text": "Among all the isn\u0101ds cited in the Ta\u02ber\u012bkh Jurj\u0101n \nthat mention Ibn \u02bfAd\u012b hearing hadith from an authority in a specific place, I found death \ndates for twenty-nine of the cited authorities, some in the Ta\u02ber\u012bkh Jurj\u0101n and some in other \nprosopographical sources.123 These authorities all died between 292 and 337/904 and 949.124\n\nOf course, these death dates are not necessarily proximate to the meetings in question, \nas the authorities might have died years after meeting Ibn \u02bfAd\u012b, as was the case for at least \nthree authorities. Three of the isn\u0101ds (from Aleppo, Baghdad, and Damgh\u0101n, respectively) \nseem to refer to authorities he met on his travels west, so no later than 305/917\u201318.  \nAll three, however died after 310/922\u201323, one of them as late as 331/945. In other words, Ibn \n\u02bfAd\u012b must have met these authorities five to twenty-five (or -six) years before their deaths. \nConsequently, although twenty of Ibn \u02bfAd\u012b\u2019s authorities\u2014more than two-thirds of them\u2014\nreportedly died after he returned from his second trip (i.e., in or after 307/920), it is possible \nthat Ibn \u02bfAd\u012b heard them much earlier. At any rate, at least some of these isn\u0101ds can be \nlocated definitively in time. To the eight isn\u0101ds dating from the first period (288\u201397/901\u20139)  \nwe may add six more meetings in Jurj\u0101n, for six of Ibn \u02bfAd\u012b\u2019s authorities died before \n296/908\u20139. This means that fourteen isn\u0101ds in total attest to his collecting activities before \nhe ever left Jurj\u0101n. Three other authorities died within the next decade, which included four \nor more years that Ibn \u02bfAd\u012b spent outside of Jurj\u0101n; he may thus have met those authorities, \ntoo, before traveling.\n\nLet us now draw the various threads together. We know that Ibn A\u02bftham was alive before \nthe death of al-Im\u0101m al-\u1e24arr\u0101n\u012b in 266/880, although it is unclear for how long. If we assume \nthat Ibn A\u02bftham was roughly contemporary to Ibn \u02bfAd\u012b\u2019s teachers (at the least the ones on \nwhom we have any information), we might estimate that he was born between 230 and \n250/844 and 865 and died sometime in 292\u2013337/904\u201349. Given the general age structure in \nhadith transmission, it seems more likely to me that Ibn A\u02bftham was born and died toward \nthe end of these ranges, meeting al-Im\u0101m al-\u1e24arr\u0101n\u012b when he was in his teens or twenties. \nIf we assume, for instance, that Ibn A\u02bftham was born in 245/859\u201360, he would have been \n\nfashion (ya\u02bfraf \u2026 ma\u02bfrifatan t\u0101mmatan), whatever there has been in his country of knowledge and scholars, \nancient and recent. Then he may occupy himself with the hadith of [other] countries and traveling to them.\u201d \nSee al-Kha\u1e6d\u012bb, Ta\u02ber\u012bkh, 2:6.7\u201312. Quoted and translated (with slight differences) in F. Rosenthal, A History of \nMuslim Historiography, 2nd ed. (Leiden: Brill, 1968), 166.\n\n123.  Given how many places are mentioned in the K\u0101mil, I have not tried to find death dates for all the \nauthorities listed there; it seems to me the isn\u0101ds included in the Ta\u02ber\u012bkh Jurj\u0101n (some of which are also found \nin the K\u0101mil) are roughly representative. A more detailed study of Ibn \u02bfAd\u012b\u2019s career, however, would certainly \nrequire such analysis.\n\n124.  For a list of these authorities and the sources for their death dates, see Appendix 2.", "start_char_idx": 102663, "end_char_idx": 105864, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "29d1161f-6b5c-4349-8d84-9916c70754fd": {"__data__": {"id_": "29d1161f-6b5c-4349-8d84-9916c70754fd", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2d566cb6-04d8-4023-b548-95af1d259766", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "31c79d366f49de9dad53cb06b7bf5c4de528cdf5833245004453e3209d526aac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5e6ffb16-4d70-4d2a-a91f-a12f61b3168f", "node_type": "1", "metadata": {}, "hash": "030c76f70f7c491f47a8c45d34db2d64474582c52cc4b97eeed9b5b7fc797435", "class_name": "RelatedNodeInfo"}}, "text": "For a list of these authorities and the sources for their death dates, see Appendix 2. \n\n\n\n212  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nover fifty by the time Ibn \u02bfAd\u012b was setting out on his first journey to the west in 297/909\u201310. \nAnd if we posit that Ibn \u02bfAd\u012b was most active in gathering hadith in Jurj\u0101n in the first decade \nof his career, we might posit that he met Ibn A\u02bftham there when the latter was in his forties \nor early fifties. Of course, Ibn \u02bfAd\u012b was something of an exceptional scholar of hadith:  \nas the Yan\u016bjird isn\u0101d attests, he continued to gather reports as late as 316/928\u201329, when \nhe was already in his late thirties, slightly extending the range in which he might have \nmet Ibn A\u02bftham. What is perhaps more important, however, is that this estimate seems to \ncorrespond relatively well to the claim made by Y\u0101q\u016bt\u2014namely, that Ibn A\u02bftham\u2019s history \nconcluded around the year 320/932. If Ibn A\u02bftham was born in 245/859\u201360 and survived to \nan advanced age, he certainly could have lived long enough to write such a work. \n\n4b. Apologies: When Did al-Sall\u0101m\u012b Meet Ibn A\u02bftham?\n\nLet us now reconsider Y\u0101q\u016bt al-\u1e24amaw\u012b\u2019s mention in his Irsh\u0101d al-ar\u012bb that a certain Ab\u016b \n\u02bfAl\u012b al-\u1e24usayn b. A\u1e25mad al-Sall\u0101m\u012b reported meeting Ibn A\u02bftham at some point.125 According \nto this al-Sall\u0101m\u012b, Ibn A\u02bftham recited the following lines of poetry to him: \n\nIf a friend one day to you apologizes, / as would a true brother for some one of his sins, \nforgo your harshness and be satisfied, / for the noble man ignores offense.126\n\nConrad deemed the identity of al-Sall\u0101m\u012b ambiguous, noting that several men were known \nby this or a similar name, but Lindstedt assumed al-Sall\u0101m\u012b to be the author of a famous, \nlost Arabic history of the rulers of Khorasan.127 We now know that Lindstedt was correct. \nIn a more recent edition of the Irsh\u0101d, I\u1e25s\u0101n \u02bfAbb\u0101s added several biographies that are \nmissing from older editions of the Irsh\u0101d but appear in a later abridgment of the text. These \nadded biographies include one for \u201cal-\u1e24usayn b. A\u1e25mad b. Mu\u1e25ammad al-Sall\u0101m\u012b Ab\u016b \n\u02bfAl\u012b al-Bayhaq\u012b [al-Khw\u0101r\u012b128], the learned man, the chronographer (al-ad\u012bb al-mu\u02bearrikh). \nHe died in the year 300 [912\u201313]. He was among the students of Ibr\u0101h\u012bm b. Mu\u1e25ammad \nal-Bayhaq\u012b, and Ab\u016b Bakr al-Khw\u0101razm\u012b was among his students.\u201d129 If al-Sall\u0101m\u012b lived until \n\n125.  Y\u0101q\u016bt, Irsh\u0101d, ed. \u02bfAbb\u0101s, 1:202.4\u20137. \n126.  Idh\u0101 i\u02bftadhara al-sa\u1e0d\u012bqu ilayka yawman / min al-taq\u1e63\u012bri \u02bf udhrata akhin muqirrin // fa-\u1e63unhu \u02bf an jaf\u0101\u02beika \n\nwa-r\u1e0da \u02bfanhu / fa-inna l-\u1e63af\u1e25a shaymatu kulli \u1e25urrin. Al-Sall\u0101m\u012b is quoted as saying that Ibn A\u02bftham \u201crecited to \nme\u201d (anshadan\u012b), which seems to suggest immediate contact rather than, for instance, having read Ibn A\u02bftham\u2019s \nlines in a book.\n\n127.", "start_char_idx": 105778, "end_char_idx": 108535, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5e6ffb16-4d70-4d2a-a91f-a12f61b3168f": {"__data__": {"id_": "5e6ffb16-4d70-4d2a-a91f-a12f61b3168f", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "29d1161f-6b5c-4349-8d84-9916c70754fd", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "b60ca0d5ce1166d53cc5f3c776c3a798c5db6ed5e99619e918dee6d2dfbf13e1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e4b0e038-2b65-422a-afed-78a7ada09bd4", "node_type": "1", "metadata": {}, "hash": "9972c4ce118b91ffa7582bb97151ad5dab7a10c160fb2c5aba32531ddea3e568", "class_name": "RelatedNodeInfo"}}, "text": "127.  Conrad, \u201cIbn A\u02bftham and His History,\u201d 94; Lindstedt, \u201cSources for the Biography,\u201d 304. On the historian \nal-Sall\u0101m\u012b, see W. Barthold, \u201cZur Geschichte der \u1e62aff\u0101riden,\u201d in Orientalische Studien: Theodor N\u00f6ldeke zum \nsiebzigsten Geburtstag (2. M\u00e4rz 1906), ed. C. Bezold, 1:171\u201396 (Giessen: Alfred T\u00f6pelmann, 1906), 173\u201375; cf. W. \nBarthold, Turkestan down to the Mongol Invasion, trans. T. Minorsky, ed. C. E. Bosworth, 3rd ed. (1968; repr. \nNew Delhi: Munshiram Mahorlal, 1992), 10\u201311 and 20\u201321.\n\n128.  In Irsh\u0101d, ed. \u02bfAbb\u0101s, 3:1029.4, Y\u0101q\u016bt gives his nisba as \u201cal-\u1e24aw\u0101r\u012b,\u201d but Ibn Funduq, in T\u0101r\u012bkh-i Bayhaq, \ned. A. Bahmany\u0101r, 2nd ed. (Tehran: Kit\u0101bfur\u016bsh\u012b-yi Fur\u016bgh\u012b dar Ch\u0101pkh\u0101na-yi Isl\u0101miyya, 1965), 154.15\u201317, has \n\u201cal-Khw\u0101r\u012b,\u201d which is more likely correct. The latter refers to a village near Bayhaq\u2014thus ibid., 34.4, and more \ngenerally, \u02bfA-Ak. Dihkhud\u0101, Lughatn\u0101ma, ed. M. Mu\u02bf\u012bn et al. (Tehran: Intish\u0101r\u0101t wa-Ch\u0101p-i D\u0101nishg\u0101h-i Tihr\u0101n, \n1998), 7:10,020b (s.v. \u201cKhw\u0101r\u201d).\n\n129.  Y\u0101q\u016bt, Irsh\u0101d, ed. \u02bfAbb\u0101s, 3:1029\u201330. \u02bfAbb\u0101s added this biography on the basis of a manuscript of \nal-Takr\u012bt\u012b\u2019s abridgment of the Irsh\u0101d, entitled Bughyat al-alibb\u0101\u02be min Mu\u02bfjam al-udab\u0101\u02be; see \u02bf Abb\u0101s\u2019s introduction \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  213\n\n300/912\u201313 and met Ibn A\u02bftham, Ibn A\u02bftham would be linked again (albeit indirectly) to the \nturn of the fourth/tenth century. \n\nThere remains, however, a significant problem, one not broached by Lindstedt.  \nY\u0101q\u016bt claimed (as did Ibn Funduq al-Bayhaq\u012b) that al-Sall\u0101m\u012b died in 300/912\u201313, but Vasily \nBartol\u2019d argued that this date must be judged incorrect.130 Ibn Funduq and Y\u0101q\u016bt both \nclaimed that al-Sall\u0101m\u012b was taught by Ibr\u0101h\u012bm b. Mu\u1e25ammad al-Bayhaq\u012b, a companion  \n(and thus contemporary) of the Abbasid poet-prince Ibn al-Mu\u02bftazz (247\u201396/861\u2013908) and \nthat he taught Ab\u016b Bakr al-Khw\u0101razm\u012b (323\u201383/934\u201393).131 Had al-Sall\u0101m\u012b died in 300/912\u2013\n13, he would have been roughly contemporary with his own teacher and deceased before \none of his students was even born. Bartol\u2019d proposed that the apparent problem could be \nexplained as a transmissional mishap: perhaps Y\u0101q\u016bt and Ibn Funduq both drew on a source \nthat originally gave al-Sall\u0101m\u012b\u2019s death date as \u201cthree hundred and something,\u201d but the \ndecade and year were lost in transmission.", "start_char_idx": 108531, "end_char_idx": 110850, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e4b0e038-2b65-422a-afed-78a7ada09bd4": {"__data__": {"id_": "e4b0e038-2b65-422a-afed-78a7ada09bd4", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5e6ffb16-4d70-4d2a-a91f-a12f61b3168f", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "e3e571ed897f70c43976f93e79d11462f83832b354213e499adf639caddc3739", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a2d939a2-95e3-4421-8130-65540f368597", "node_type": "1", "metadata": {}, "hash": "af6a677d32a6589a3c35885832c05ded0375f28e0e6a2116bccc85e01277c734", "class_name": "RelatedNodeInfo"}}, "text": "Speculating on the missing part of the date, Bartol\u2019d suggested that the accounts of \ncertain events in al-Gard\u012bz\u012b\u2019s (d. after 423/1032?) Persian history, the Zayn al-akhb\u0101r, and \nIbn al-Ath\u012br\u2019s (d. 630/1233) Arabic chronicle, the K\u0101mil f\u012b al-ta\u02ber\u012bkh, so closely resemble one \nanother that they must rely on the same source, which he surmised to be al-Sall\u0101m\u012b\u2019s history \nof Khorasan, which is quoted by both authors. The accounts in question include detailed \ninformation about the fate and death (in 344/955) of Ab\u016b \u02bfAl\u012b al-Chagh\u0101n\u012b, a powerful \ngovernor of Khorasan under the Samanids with whom al-Sall\u0101m\u012b was reportedly affiliated.132 \nBartol\u2019d reasoned that because this bit of information is the last shared by Gard\u012bz\u012b and Ibn \nal-Ath\u012br, al-Sall\u0101m\u012b must have lived long enough to include his patron\u2019s death in his history\u2014\nthat is, he must have been writing until sometime after the mid-fourth/tenth century, and \ncertainly beyond 300/912\u201313.133 Of course, there are other possibilities\u2014al-Sall\u0101m\u012b\u2019s work \nmight have been finished by somebody else in the orbit of the Chagh\u0101niyy\u0101n, for example\u2014\nbut in light of the former point about the lifetimes of al-Sall\u0101m\u012b\u2019s teacher and student, it is \ncertainly plausible he himself continued writing.\n\nConrad also argued that the al-Sall\u0101m\u012b in question must have died in the mid-fourth/\ntenth century. As he noted, the Khur\u0101s\u0101n\u012b anthologist Ab\u016b Man\u1e63\u016br \u02bfAbd al-Malik al-Tha\u02bf\u0101lib\u012b \n\n(Irsh\u0101d, from p. j\u012bm).\n130.  Ibn Funduq, T\u0101r\u012bkh-i Bayhaq, 154.9\u201317. Cf. Barthold, \u201cZur Geschichte der \u1e62aff\u0101riden,\u201d 175, n. 2, which \n\ngives the passage from a manuscript. It is possible that Y\u0101q\u016bt took this date from Ibn Funduq, as he was rather \nfamiliar with the latter\u2019s works, including the T\u0101r\u012bkh-i Bayhaq. See Y\u0101q\u016bt, Irsh\u0101d, ed. \u02bfAbb\u0101s, 4:1762.9\u20131763.20.\n\n131.  Ibn Funduq (T\u0101r\u012bkh-i Bayhaq, 154.15\u201317) described both relationships with the word sh\u0101gird, \u201cpupil\u201d or \n\u201cdisciple.\u201d For the two men, see C. Brockelmann, \u201cAl-Bayha\u1e33\u012b,\u201d in EI2, and C. Pellat, \u201cAl-Khw\u0101razm\u012b,\u201d in EI2. For \nIbn al-Mu\u02bftazz\u2019s dates, see al-Kha\u1e6d\u012bb, Ta\u02ber\u012bkh, 11:302.8\u201310 and 307\u20138.\n\n132.  Al-Tha\u02bf\u0101lib\u012b, in Yat\u012bmat al-dahr (Cairo: Ma  \u1e6dba\u02bfat al-\u1e62\u0101w\u012b, 1352/1934), 4:29, wrote that al-Sall\u0101m\u012b was\u200f\n\u201can affiliate (mun\u1e25ari\u1e6d f\u012b silk) of Ab\u016b Bakr Ibn Mu\u1e25t\u0101j and his son, Ab\u016b \u02bfAl\u012b.\u201d For the latter two figures, see C. E. \nBosworth, \u201cThe Rulers of Chagh\u0101niy\u0101n in Early Islamic Times,\u201d Iran 19 (1981): 1\u201320, at 4\u20139, and, more briefly, C. \nE. Bosworth, \u201c\u0100l-e Mo\u1e25t\u0101j,\u201d in EIr.\n\n133.", "start_char_idx": 110852, "end_char_idx": 113325, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a2d939a2-95e3-4421-8130-65540f368597": {"__data__": {"id_": "a2d939a2-95e3-4421-8130-65540f368597", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e4b0e038-2b65-422a-afed-78a7ada09bd4", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "fa9cf69d1e5188631e732891cc3ab17fdc9647cb0c2b778c52cedbc44fdf83ac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "31756a03-bf8f-4480-ba1d-f69f0d6aa48d", "node_type": "1", "metadata": {}, "hash": "c1a002cd5eaa19088ec6637a94a9f06708b0dfc5cc26852a956fccb5a0bf61ec", "class_name": "RelatedNodeInfo"}}, "text": "133.  Barthold, \u201cZur Geschichte der \u1e62aff\u0101riden,\u201d 174\u201375: \u201cWhen Ab\u016b \u02bfAl\u012b died in Rajab 344 (mid-November \n955), his body was taken back to Chag\u0101niy\u0101n; this is the last event reported concordantly by Gard\u012bz\u012b and Ibn \nal-Ath\u012br, so it was probably the conclusion of al-Sall\u0101m\u012b\u2019s work\u201d (cf. Barthold, Turkestan, 21). \n\n\n\n214  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n(d. 429/1038), in reporting some lines of poetry attributed to al-Sall\u0101m\u012b, said, \u201cI did not hear \nthese two lines from him; rather, I found them in his work.\u201d134 Conrad argued:\n\nThe implication of this statement is clearly that al-Tha\u02bf\u0101lib\u012b anticipated that his audience \nwould suppose that he had heard the verses from the author himself; this in turn \nsuggests that he could have done so\u2014i.e. that al-Sall\u0101m\u012b was his older contemporary. As \nal-Tha\u02bf\u0101lib\u012b was born in 350/961 \u2026 it is unlikely that he would have been hearing poetry \nfrom al-Sall\u0101m\u012b before about 365/975. This year can thus be taken as approximating the \nearliest possible death date for this al-Sall\u0101m\u012b.135\n\nConrad\u2019s reasoning about al-Sall\u0101m\u012b\u2019s likely date of death is roughly in line with that \nof Bartol\u2019d: if al-Sall\u0101m\u012b died in 365/975, he certainly could have reported on Ab\u016b \u02bfAl\u012b \nCh\u0101gh\u0101n\u012b\u2019s death in 344/955.136 The guess is imprecise, for who can say when al-Tha\u02bf\u0101lib\u012b \nwould notionally have found the lines and noted them down? At any rate, if he did in fact \nmeet al-Sall\u0101m\u012b at some point, it must have been sometime after al-Tha\u02bf\u0101lib\u012b\u2019s birth in \n350/961, meaning that al-Sall\u0101m\u012b cannot have died in 300/912\u201313.137 If al-Sall\u0101m\u012b lived that \nfar into the fourth/tenth century, and he knew Ibn A\u02bftham, he must have met Ibn A\u02bftham in \nthat century as well.\n\nWhen it comes to al-Sall\u0101m\u012b\u2019s hearing poetry from Ibn A\u02bftham, however, it is more \nimportant for us to know when al-Sall\u0101m\u012b might have been born, which we can perhaps \nestimate on the basis of the death of his teacher, Ibr\u0101h\u012bm al-Bayhaq\u012b. Two pieces of \nevidence point to the time of Ibr\u0101h\u012bm al-Bayhaq\u012b\u2019s death. One was already mentioned\u2014he is \ndescribed as having been a companion of Ibn al-Mu\u02bftazz, who died in 296/908. The second \ncomes from a surviving text ascribed to Ibr\u0101h\u012bm al-Bayhaq\u012b called Kit\u0101b al-Ma\u1e25\u0101sin wa-l-\nmas\u0101w\u012b. Friedrich Schwally, who edited the text, argued that al-Bayhaq\u012b must have lived \ninto the reign of al-Muqtadir (r. 295\u2013320/908\u201332) because a story in the Ma\u1e25\u0101sin mentions \nthat a signet ring taken from a \u201cChinese general\u201d after a battle at Samarqand had been \npassed down in the Abbasid family \u201cand is now with the caliph al-Muqtadir.\u201d138 Because \nal-Bayhaq\u012b referred to the present day and mentioned no figures later than al-Muqtadir, \nSchwally concluded that al-Bayhaq\u012b died during or shortly after al-Muqtadir\u2019s reign.139  \nFor our purposes, then, we can take the dates of al-Muqtadir\u2019s reign as a rough estimate of \nthe period of al-Bayhaq\u012b\u2019s death.", "start_char_idx": 113321, "end_char_idx": 116210, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "31756a03-bf8f-4480-ba1d-f69f0d6aa48d": {"__data__": {"id_": "31756a03-bf8f-4480-ba1d-f69f0d6aa48d", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a2d939a2-95e3-4421-8130-65540f368597", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5cd9e8843fb02e6250d29629ad2c2258c3155cf6e5758ff2960f328549985e19", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d6b6d67e-5ed3-42a2-9419-ffa5a00483ce", "node_type": "1", "metadata": {}, "hash": "a72af18122b33f989205e5ae0d70a9fab2ad244740310ea258edec7a55c89d56", "class_name": "RelatedNodeInfo"}}, "text": "If we assume that al-Sall\u0101m\u012b was a child or even a young \nman (say, no older than twenty-five) when his teacher, Ibr\u0101h\u012bm al-Bayhaq\u012b, died, al-Sall\u0101m\u012b \n\n134.  Al-Tha\u02bf\u0101lib\u012b, Yat\u012bmat al-dahr, 4:90.8: al-bayt\u0101n lam asma\u02bfhum\u0101 minhu wa-innam\u0101 wajadtuhum\u0101 f\u012b \nnuskhatihi. \n\n135.  Conrad, \u201cIbn A\u02bftham and His History,\u201d 94\u201395, n. 47.\n136.  Of course, for Conrad this conclusion meant that al-Sall\u0101m\u012b the Khur\u0101s\u0101n\u012b historian could not have been \n\nthe one who heard Ibn A\u02bftham, given his acceptance of the 204/819\u201320 date for the Fut\u016b\u1e25.\n137.  F. Sezgin, Geschichte des arabischen Schrifttums (Leiden: Brill, 1967), 1:352, gave 350/961 as al-Sall\u0101m\u012b\u2019s \n\napproximate death date, apparently using al-Tha\u02bf\u0101lib\u012b\u2019s birth date. Cf. W. L. Treadwell, \u201cThe Political History of \nthe S\u0101m\u0101nid State\u201d (PhD thesis, University of Oxford, 1991), 7\u20139.\n\n138.  Al-Bayhaq\u012b, Kit\u0101b al-Ma\u1e25\u0101sin wa-l-mas\u0101w\u012b, ed. F. Schwally (Giessen: J. Ricker, 1902), 504.8.\n139.  Al-Bayhaq\u012b, Kit\u0101b al-Ma\u1e25\u0101sin, viii.", "start_char_idx": 116211, "end_char_idx": 117176, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d6b6d67e-5ed3-42a2-9419-ffa5a00483ce": {"__data__": {"id_": "d6b6d67e-5ed3-42a2-9419-ffa5a00483ce", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "31756a03-bf8f-4480-ba1d-f69f0d6aa48d", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "b58afb2d6cd4a03aa346d8c2c571d9ffd289fe0f89e98ed17537cc2aa61aa3a8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7b4bf5bf-868b-4ed5-b988-ac47e4e1c2ec", "node_type": "1", "metadata": {}, "hash": "fbcd510ccbdad2425ed26160764566cee108b2836e1305b948fa9736f790d38f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  215\n\nwould have been born in the last decades of the third/ninth or the first decades of the \nfourth/tenth century (circa 270\u2013315/883\u2013928). \n\nUnfortunately, the age relationship between Ibn A\u02bftham and al-Sall\u0101m\u012b is ambiguous: \nWere they peers? Or student and teacher? We can try both ideas on for size. If Ibn A\u02bftham \nwas born in the 230s or 240s/850s or 860s, as implied by his link to al-Im\u0101m al-\u1e24arr\u0101n\u012b, he \nwould have been more than one hundred years old by the time al-Tha\u02bf\u0101lib\u012b was born. And \nif Ibn A\u02bftham and al-Sall\u0101m\u012b were roughly contemporary to one another, we would expect \nal-Sall\u0101m\u012b to have been born not long after Ibn A\u02bftham\u2014meaning that he, too, would have \nbeen of an advanced age by the time al-Tha\u02bf\u0101lib\u012b was born. It thus seems more likely that \nIbn A\u02bftham was somewhat older than al-Sall\u0101m\u012b and that the latter was born closer to the \nend of the third/ninth century and thus died a few decades after Ibn A\u02bftham, sometime \nafter 350/961. \n\n4c. Summary: Biographical Connections\n\nUltimately, what we discover in the biographical literature is a broad network of \nconnections to Ibn A\u02bftham, both direct and indirect. Although we stand in the realm of \nspeculation in several places, we can identify a handful of scholars who we have strong \nreason to think belong either to the generation preceding Ibn A\u02bftham, to his own generation, \nor to the generation after. The following table brings these connections together.\n\nTable 1. Ibn A\u02bftham\u2019s Biographical Connections\n\nFigure Born Died Relative to Ibn A\u02bftham\n\nal-Im\u0101m al-\u1e24arr\u0101n\u012b ? 266/880 older\n\n\u02bfAbd All\u0101h al-Balaw\u012b ca. 200/815? ca. 280/894? older\n\nAb\u016b \u1e24\u0101mid al-Nays\u0101b\u016br\u012b ca. 231/845\u201346 321/933 contemporary\n\nIbn al-Mu\u02bftazz 247/861 296/908 contemporary\n\nA\u1e25mad b. Nas\u1e5b al-Baghd\u0101d\u012b before 250/864\u201365 320/932 contemporary\n\nIbr\u0101h\u012bm al-Bayhaq\u012b ? before 320/932? contemporary\n\nIbn \u02bfAd\u012b 277/891 365/976 younger\n\nal-Sall\u0101m\u012b ? after 350/961? younger\n\nAb\u016b Bakr al-Khw\u0101razm\u012b 323/934 383/993 younger\n\nal-Tha\u02bf\u0101lib\u012b 350/961 429/1038 younger\n\n\n\n216  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nTo summarize the evidence for Ibn A\u02bftham\u2019s floruit, we can begin with a figure we know to \nbe older than Ibn A\u02bftham, al-Im\u0101m al-\u1e24arr\u0101n\u012b. If Ibn A\u02bftham heard a report from al-\u1e24arr\u0101n\u012b, \nhe must have been born before the latter died in 266/880; indeed, if the usual age structure \nof hadith transmission applies, he may well have been born perhaps five to twenty years \nearlier, around 246\u2013261/860\u2013875. This range fits with the admittedly scant information \nwe have about Ibn \u02bfAd\u012b\u2019s teachers, who, we can assume, were roughly contemporary with \nIbn A\u02bftham.", "start_char_idx": 117180, "end_char_idx": 119848, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7b4bf5bf-868b-4ed5-b988-ac47e4e1c2ec": {"__data__": {"id_": "7b4bf5bf-868b-4ed5-b988-ac47e4e1c2ec", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d6b6d67e-5ed3-42a2-9419-ffa5a00483ce", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "e023e4633dfb21e68b8bda10fbded89f84fc36a9301f83e680976d91d45952f6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d31dd2b2-df00-47fd-9266-fce4f04d0694", "node_type": "1", "metadata": {}, "hash": "5b90fffdfed8c5af469fd3849e7de61979f9154322a0e64b324247052bf8a7d5", "class_name": "RelatedNodeInfo"}}, "text": "Of the two authorities cited by Ibn A\u02bftham whose birth dates are known, an \nextremely old one (Ab\u016b \u1e24\u0101mid al-Nays\u0101b\u016br\u012b) was born circa 231/845 and a younger one \n(A\u1e25mad b. Nas\u1e5b al-Baghd\u0101d\u012b) circa 250/865. A final hint lies in Ibn A\u02bftham\u2019s relationship \nwith one of his sources for the history, \u02bfAbd All\u0101h b. Mu\u1e25ammad al-Balaw\u012b, an apparent \ncontemporary of Ab\u016b \u1e24\u0101tim al-R\u0101z\u012b (195\u2013277/810\u201390). Al-Balaw\u012b, like Ab\u016b \u1e24\u0101tim, would \nlikely have been in his forties or fifties around the middle of the third/ninth century, when \nI suspect Ibn A\u02bftham was born, and their relative ages once again conform to the common \npattern in hadith transmission. For the sake of clarity, I will tentatively suggest that Ibn \nA\u02bftham was born around 250/865.\n\nLet us now work backward, from someone we suspect was younger than Ibn A\u02bftham, \nnamely al-Sall\u0101m\u012b. Bartol\u2019d\u2019s hypothesis about al-Sall\u0101m\u012b\u2019s outliving Ab\u016b \u02bfAl\u012b al-Chagh\u0101n\u012b \n(d. 344/955) and Conrad\u2019s hypothesis about his meeting al-Tha\u02bf\u0101lib\u012b (b. 350/961) together \nsuggest that al-Sall\u0101m\u012b died some years after 350/961. According to Ibn Funduq, al-Sall\u0101m\u012b \nwas a pupil (sh\u0101gird) of Ibr\u0101h\u012bm al-Bayhaq\u012b and the teacher of Ab\u016b Bakr al-Khw\u0101razm\u012b \n(323\u201383/934\u201393). Al-Bayhaq\u012b\u2019s dates are not directly attested, but Schwally hypothesized \non the basis of textual evidence that he died during the reign of al-Muqtadir (i.e., before \n320/932). Furthermore, al-Bayhaq\u012b seems to have been a companion of Ibn al-Mu\u02bftazz (247\u2013\n96/861\u2013908). But there is reason to think he outlived Ibn al-Mu\u02bftazz, who died an unnatural \ndeath, executed for his involvement in a plot to remove the newly inaugurated al-Muqtadir. \nAt any rate, if al-Sall\u0101m\u012b learned from both al-Bayhaq\u012b and Ibn A\u02bftham, we may assume \nthat the latter two were contemporaries\u2014which implies that Ibn A\u02bftham would have been \ncontemporary to Ibn al-Mu\u02bftazz as well. \n\nIt would be most helpful if we knew the date of al-Sall\u0101m\u012b\u2019s birth, which would give us \na terminus post quem for his meeting with Ibn A\u02bftham. Unfortunately, we can only guess. \nIf his teacher al-Bayhaq\u012b died as late as 320/932, al-Sall\u0101m\u012b must have been born some \ntime before this. If we imagine that al-Bayhaq\u012b tutored him as a small child (a relationship \noften depicted in chronicles), he might have been born around 310\u201315/922\u201327 at the latest. \nIn that case, al-Sall\u0101m\u012b would have been in his late twenties or thirties in 344/955, when \nBartol\u2019d thought he was still in the service of the Chagh\u0101niyy\u0101n. Further, it would certainly \nbe reasonable to think that he lived beyond 350/961, as he would have been only in his \nforties at that time. But if so, he would have been no more than a decade older than Ab\u016b \nBakr al-Khw\u0101razm\u012b, who was reportedly born in 323/934\u2014a possibility that fits uneasily \nwith Ibn Funduq\u2019s calling al-Khw\u0101razm\u012b the sh\u0101gird of al-Sall\u0101m\u012b.\n\nIf al-Sall\u0101m\u012b and Ibn \u02bfAd\u012b were roughly the same age, many of these points would be \nclearer.", "start_char_idx": 119849, "end_char_idx": 122765, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d31dd2b2-df00-47fd-9266-fce4f04d0694": {"__data__": {"id_": "d31dd2b2-df00-47fd-9266-fce4f04d0694", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7b4bf5bf-868b-4ed5-b988-ac47e4e1c2ec", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "0953bcb22141871200f9547eefc1483b05b849aa706bfcb9b5b9fc5825c35e86", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7449feb6-b930-459c-a77c-95d89c64d8aa", "node_type": "1", "metadata": {}, "hash": "37550b4f9eeedeba4f441e6ae6488b25a08c200caad7cdd6ab050fc7fab9eaad", "class_name": "RelatedNodeInfo"}}, "text": "If al-Sall\u0101m\u012b was born circa 277/891 and lived until 365/976, as Ibn \u02bfAd\u012b was and \ndid, he easily could have studied with al-Bayhaq\u012b circa 300/912, served as a senior counselor \n \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  217\n\nto the Chagh\u0101niyy\u0101n in the 330s and 340s/940s and 950s, and met a young al-Tha\u02bf\u0101lib\u012b after \n350/961. But this timeline would require him to be nearly ninety years of age at his death, \nas Ibn \u02bfAd\u012b was, which is even now an above-average lifespan. By contrast, had he been born \nin 290/902\u20133, he could have done all these things around the same times, but as a slightly \nyounger man.\n\nLet us return, finally, to Y\u0101q\u016bt\u2019s report that Ibn A\u02bftham\u2019s Ta\u02ber\u012bkh concluded near the end \nof the reign of al-Muqtadir. In light of all the foregoing, it is decidedly reasonable to think \nthat Ibn A\u02bftham died circa 320/932, as has often been claimed (if never demonstrated).  \nEven if we exclude the text-internal evidence, it is plausible that Ibn A\u02bftham died in 320/932. \nIf he was born in 250/865, for instance, he would have been nearly thirty years old when Ibn \n\u02bfAd\u012b was born in 277/891, in his late forties by the time Ibn \u02bfAd\u012b was preparing for his first \nstudy trip in 297/909, in his late fifties when Ibn \u02bfAd\u012b returned to Jurj\u0101n after the second trip \naround 306/918\u201319, and only sixty-seven years old in 320/932. Similarly, if he was born in \n250/865 and died in 320/932, he would have been only a little younger than Ibn al-Mu\u02bftazz \nand certainly could have been active during the reign of al-Muqtadir, as Ibr\u0101h\u012bm al-Bayhaq\u012b \nseems to have been. Of course, it is also possible that Ibn A\u02bftham finished (or gave up) writing \nhis history around the end of al-Muqtadir\u2019s reign but lived for a few years more.140 But at a \nminimum, we may say that Ibn A\u02bftham almost certainly died circa 320/932. Going further, \nI might propose an approximate range: estimating generously from his various biographical \nconnections, Ibn A\u02bftham likely lived from about 250 to about 325/865\u2013937.\n\n5. Conclusion: Ibn A\u02bftham, Islamicate Historiography, and Written Culture\n\nUltimately, evidence both internal and external to Ibn A\u02bftham\u2019s history indicates that \nhe must have lived and written through the first decades of the fourth/tenth century, \nas suggested long ago by Fr\u00e4hn and recently affirmed by Lindstedt. In this article, I have \nattempted to settle the debate conclusively. Three points are particularly important.  \nFirst, the alternate date of composition, 204/819\u201320, offered in the later Persian translation, \nthe keystone of Conrad\u2019s argument, is not attested in any source other than the modern \nBombay lithographs of the Persian translation (or perhaps the late branch of the manuscript \ntradition they represent). Thus, there is little reason to take it as credible evidence for the \ncomposition of Ibn A\u02bftham\u2019s history. Second, although reading the isn\u0101ds in Ibn A\u02bftham\u2019s \nhistory is hampered by errors more or less commonly found in manuscript transmission, \nI showed that comparing a series of related isn\u0101ds in the text\u2014and making certain \ncorresponding emendations\u2014reveals them to be largely consistent with the later dating,  \nas they connect Ibn A\u02bftham to figures working in the last decades of the third/ninth century \n \n \n\n140.", "start_char_idx": 122766, "end_char_idx": 126044, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7449feb6-b930-459c-a77c-95d89c64d8aa": {"__data__": {"id_": "7449feb6-b930-459c-a77c-95d89c64d8aa", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d31dd2b2-df00-47fd-9266-fce4f04d0694", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "e584017bc745c32f5717f8103f4b06b3928fc7b606523b44ac24f8cd01aa0dfe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e6631240-1df3-4b43-afc8-9b1570101099", "node_type": "1", "metadata": {}, "hash": "9f418b60a7e6da2b2f77bd3a53949683d4acd27ffbf7ff349fba05dfadd2ea43", "class_name": "RelatedNodeInfo"}}, "text": "Thus, as mentioned above, Khal\u012bfa b. Khayy\u0101\u1e6d\u2019s Ta\u02ber\u012bkh concludes in 232/847, but he died several years \nlater in 240/854. Similarly, Ab\u016b Ja\u02bffar al-\u1e6cabar\u012b died in 310/923, but the version of his Ta\u02ber\u012bkh we have only \ngoes down to Dh\u016b al-\u1e24ijja 302/July 915 (as noted in C. Gilliot, \u201cAl-\u1e6cabar\u012b,\u201d in EI2). But cf. Ibn al-Qif\u1e6d\u012b\u2019s claim \nthat al-\u1e6cabar\u012b\u2019s history continued to 309/921\u201322. See al-Zawzan\u012b\u2019s abridgement: al-Muntakhab\u0101t al-mul\u1e6daqa\u1e6d\u0101t \nmin Kit\u0101b Ikhb\u0101r al-\u02bfulam\u0101\u02be bi-akhb\u0101r al-\u1e25ukam\u0101\u02be li-Ibn al-Qif\u1e6d\u012b, ed. J. Lippert with A. M\u00fcller (Leipzig: Dieterich, \n1320/1903), 110.8\u20139, cited in Rosenthal, Muslim Historiography, 81.\n\n\n\n218  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nand the first decades of the fourth/tenth century (especially al-Balaw\u012b). Third, and finally, \nfurther examination of the biographical evidence adduced by Lindstedt demonstrates that \nthe relative dates established by Ibn A\u02bftham\u2019s various connections to at least seven other, \nbetter-known historical figures (al-Im\u0101m al-\u1e24arr\u0101n\u012b, Ibn \u02bfAd\u012b, and al-Sall\u0101m\u012b, plus Ibr\u0101h\u012bm \nal-Bayhaq\u012b, Ab\u016b Bakr al-Khw\u0101razm\u012b, Ibn al-Mu\u02bftazz, and al-Tha\u02bf\u0101lib\u012b) place his activities \nsecurely in the closing decades of the third/ninth century and the first decades of the next \none. All in all, I argued, the broader picture of Ibn A\u02bftham\u2019s biographical connections shows \nthat Y\u0101q\u016bt\u2019s report that Ibn A\u02bftham\u2019s Ta\u02ber\u012bkh concluded with the reign of al-Muqtadir is \nnot only plausible but a fairly good indication of when Ibn A\u02bftham died, sometime around \n320/932.\n\nThere are two conclusions we may draw from this examination of Ibn A\u02bftham\u2019s history, \na conventional one and a slightly more unconventional one. The conventional conclusion \nhas to do with locating Ibn A\u02bftham in the development of Islamicate historiography.  \nIt is not difficult, of course, to imagine why Shaban, Conrad, and others were interested \nin the possibility that Ibn A\u02bftham\u2019s text was written early in the third/ninth century.  \nIf the Fut\u016b\u1e25 had been written then, it would provide early attestation for particular ways \nof framing the history of Islamic politics and society.141 It must be admitted, however, that \nthe later dating accords much better with the generally accepted model of the emergence \nof Arabic historiography. Like other historians of the fourth/tenth century, Ibn A\u02bftham \njoined themes that in the previous century might have been treated separately in more \nnarrowly focused \u201cmonographs.\u201d Disparate accounts of caliphal politics, the conquest of \nparticular places or regions, and rebellions (especially of the maqtal sort) were synthesized \ninto a single chronological stream.142 Here, then, is an important methodological point for \nfuture studies in A\u02bfthamology: if we are to interpret the contents of Ibn A\u02bftham\u2019s history \nwith an eye to the context in which it was produced, we must look to developments in the \nearly fourth/tenth century. In particular, my study of the isn\u0101ds suggests that we must \nthink of Ibn A\u02bftham as a receptor of the earlier \u201cmonographic\u201d narratives, perhaps even \nespecially as a reader (rather than an auditor) of those narratives.", "start_char_idx": 126046, "end_char_idx": 129171, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e6631240-1df3-4b43-afc8-9b1570101099": {"__data__": {"id_": "e6631240-1df3-4b43-afc8-9b1570101099", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7449feb6-b930-459c-a77c-95d89c64d8aa", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "317383342aad684ab7c31f3e4556c130c0df81ccadd4c3a8edd477f29f14e3f8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e6fd3f43-1cf9-4c14-a7f3-7a6d2f03b775", "node_type": "1", "metadata": {}, "hash": "0c24b67e809d843f3cb6bbbe1e4487df43678705434a727df670766c95903d52", "class_name": "RelatedNodeInfo"}}, "text": "This position will have \nimportant implications both for studying the particularities of Ibn A\u02bftham\u2019s narratives \nand for establishing how the methodological assumptions underpinning his history relate \nto the approaches of his contemporaries, such as al-Bal\u0101dhur\u012b (d. 279/892?), al-Ya\u02bfq\u016bb\u012b \n  \n\n141.  As Shaban contended\u2014see his \u201cIbn A\u02bftham al-K\u016bf\u012b\u201d and cf. Lindstedt, \u201cSources for the Biography,\u201d 300.\n142.  I regard as the standard account of that development Robinson\u2019s treatment in Islamic Historiography, \n\n20\u201338, but it was preceded by a number of important studies. See H. A. R. Gibb, \u201cTarikh\u201d in Studies on the \nCivilization of Islam, ed. S. J. Shaw and W. R. Polk (Princeton, NJ: Princeton University Press, 1962), 108\u201337 (a \nreprint of a lemma from the first Encyclopaedia of Islam); Rosenthal, Muslim Historiography (esp. part 1, chapter \n3); A. Noth, \u201cDer Charakter der ersten gro\u00dfen Sammlungen von Nachrichten zur fr\u00fchen Kalifenzeit,\u201d Der Islam \n47 (1971): 168\u201399; A. Noth with L. Conrad, The Early Arabic Historical Tradition: A Source-Critical Study, trans. \nM. Bonner (Princeton, NJ: Darwin Press, 1994); and Donner, Narratives of Islamic Origins. Khalidi (in his Arabic \nHistorical Thought) took a contrasting perspective, proceeding by epistemology rather than source structure \nand pointing out a certain diversity in the use of shared textual forms.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  219\n\n(d. after 292/905), and al-\u1e6cabar\u012b (d. 310/922).143 Future work focused on Ibn A\u02bftham\u2019s history \nwill have to begin from the fourth/tenth-century dating, not the third/ninth-century one.\n\nStill, it is decidedly ironic\u2014if it is not purely coincidental\u2014that the author of a lengthy \nand relatively early work of Islamicate historiography should be so obscure. Those who \nknew something specific about the historian (e.g., al-Sahm\u012b) apparently knew nothing of \nthe history; and those who knew of the history (e.g., Y\u0101q\u016bt) knew almost nothing about the \nhistorian.144 The surviving biographical traces are faint and indirect, fleeting impressions \nof personal encounters in the realms of poetry and hadith, not in that of historiography.  \nAnd yet Ibn A\u02bftham\u2019s history was copied on and off for some time: the dates of the witnesses \nwe have range from the seventh to the thirteenth (thirteenth to nineteenth) centuries. \nWhatever later readers found interesting about the history, however, they seem not to have \nconnected it to the person of Ibn A\u02bftham. \n\nThis irony points to the more unconventional conclusion to be drawn from the history \nof Ibn A\u02bftham\u2019s history. The difficulty of dating Ibn A\u02bftham points toward a need to \nreconceptualize our developmental model of the history of Islamicate history writing, or at \nleast to question some of the assumptions underlying it. In particular, the case of locating \nIbn A\u02bftham and his history in time provides a direct challenge to what we might think of as \n\u201cthe library assumption.\u201d Once a physical text, almost always in the form of a modern print \nedition, is caught in the bibliographical net of a library catalog, we assume a correspondence \nbetween the work and its author.145 This assumed correspondence parallels (or perhaps even \ngenerates) a hermeneutical assumption that the contents of the work\u2014for which the author \nserves as a chronological marker\u2014function to document a moment in intellectual history.146 \n\n143.", "start_char_idx": 129172, "end_char_idx": 132585, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e6fd3f43-1cf9-4c14-a7f3-7a6d2f03b775": {"__data__": {"id_": "e6fd3f43-1cf9-4c14-a7f3-7a6d2f03b775", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e6631240-1df3-4b43-afc8-9b1570101099", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "a56a1e146e257b8d52e789c8aa4fd89e6b2acf4ef2f7f29108f917a32cb1876c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "06633702-8a29-42e0-a291-5c7dbe3e6a5f", "node_type": "1", "metadata": {}, "hash": "c88ef5620f43537b148567e70f82842a44dd7fa18f970e2514c63d0779a13096", "class_name": "RelatedNodeInfo"}}, "text": "For al-Bal\u0101dhur\u012b\u2019s use of sources, see especially K. Athamina, \u201cThe Sources of al-Bal\u0101dhur\u012b\u2019s Ans\u0101b \nal-Ashr\u0101f,\u201d Jerusalem Studies in Arabic and Islam 5 (1984): 237\u201362, in which Athamina argued that al-Bal\u0101dhur\u012b \ndistinguished between sources he had heard and those he had read in his style of citation. Much as Ibn A\u02bftham \nseems to have done, in the former case al-Bal\u0101dhur\u012b cited full isn\u0101ds, whereas in the latter case he opted for brief \nreferences. Athamina\u2019s conclusions have recently been extended by R. Lynch in the third chapter of his Arab \nConquests and Early Islamic Historiography: The \u201cFutuh al-Buldan\u201d of al-Baladhuri (London: I. B. Tauris, 2020), \nin which he argued that similar citational patterns are present in al-Bal\u0101dhur\u012b\u2019s Kit\u0101b Fut\u016b\u1e25 al-buld\u0101n. As noted \nabove, I made an attempt at outlining (and distinguishing) certain methodological presumptions in the works \nof Ibn A\u02bftham, al-Ya\u02bfq\u016bb\u012b, and al-\u1e6cabar\u012b in the third chapter of my dissertation\u2014\u201cIbn A\u02bftham\u2019s History,\u201d 128\u201386.\n\n144.  The one exception, perhaps, is the hadith scholar Ibn M\u0101k\u016bl\u0101 (d. 475/1082), who, in his text on commonly \nmistaken names, both recorded Ibn A\u02bftham\u2019s nasab (from al-Sahm\u012b?) and mentioned his history. See Lindstedt, \n\u201cSources for the Biography,\u201d 303.\n\n145.  For a discussion of similar assumptions in European book history, see D. F. McKenzie, Bibliography \nand the Sociology of Texts (Cambridge: Cambridge University Press, 1999), esp. 1\u201321. Cf. R. Chartier, The Order \nof Books: Readers, Authors, and Libraries in Europe between the Fourteenth and Eighteenth Centuries, trans. \nL. G. Cochrane (Stanford, CA: Stanford University Press, 1994), 25\u201360, tracing the conceptual emergence of \nauthorship and literary property in Europe as a function of the production and sale of printed books.\n\n146.  See, e.g., H. Motzki, \u201cThe Author and His Work in the Islamic Literature of the First Centuries: The Case \nof \u02bfAbd al-Razz\u0101q\u2019s Mu\u1e63annaf,\u201d Jerusalem Studies in Arabic and Islam 28 (2003): 171\u2013201, at 171: \u201cThe author \u2026 \nplays a crucial role in dating a work. The author\u2019s birth or death dates often supply the only indication of the \nwork\u2019s place in time and space. This information can be used to reconstruct the development of thinking and \nwriting in different branches of knowledge and literature. Without being able to identify the authors it would \nbe very difficult, if not impossible, to compose a history of literature.\u201d Having said that, however, Motzki went \n\n\n\n220  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe library\u2019s shelves offer us a series of data points, which, when arranged chronologically, \noffer a picture of linear development. In other words, if we can locate Ibn A\u02bftham\u2019s history \nin time, we can get on to the project of interpreting the work and translating its particular \nform and contents into one instantiation (among many) of the broader, singular intellectual \nphenomenon we think of as Islamic historiography. \n\nThe problem with this assumption, however, is apparent even in the history: whatever \nIbn A\u02bftham thought about historiography in his own time is nearly entirely implicit in his \ntext. As far as we know, Ibn A\u02bftham never mentioned anything like an \u02bfilm al-ta\u02ber\u012bkh, let \nalone anything about how his own work or understanding of the past related to it. It was \nonly a few centuries later that such an idea would emerge among Islamicate historians.", "start_char_idx": 132587, "end_char_idx": 135992, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "06633702-8a29-42e0-a291-5c7dbe3e6a5f": {"__data__": {"id_": "06633702-8a29-42e0-a291-5c7dbe3e6a5f", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e6fd3f43-1cf9-4c14-a7f3-7a6d2f03b775", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "51da48893918f29b9ee1f74aeae405c6b62668f44d5473c6094bcc457cebb305", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bb50ecd1-7ceb-4dc5-9045-666da030659c", "node_type": "1", "metadata": {}, "hash": "c657c01d34b366bfeb9478e01b172ede422b9fc19f0e051dd3a79add8a19b45c", "class_name": "RelatedNodeInfo"}}, "text": "It was \nonly a few centuries later that such an idea would emerge among Islamicate historians. \nTherefore, figuring out the most likely date on which Ibn A\u02bftham\u2019s history was composed \non the way to figuring out its significance in documenting the rise of Islamic historiography \nrepresents a chronological operation that has more to do with the pursuit of a modern \nacademic goal\u2014namely, the attempt to develop an encompassing historical model of the \ndevelopment of an intellectual tradition with, it is assumed, some underlying unity\u2014than it \ndoes with tracking the discourse of any given historian of Ibn A\u02bftham\u2019s time.147\n\nBut it is precisely the nature of the evidence for dating, the difficulty of the operation, \nthat shows that Ibn A\u02bftham\u2019s history cannot be reduced to an instantiation of a particular \nintellectual project at a particular time. Rather, Ibn A\u02bftham\u2019s history as we know it, as a \nmaterial object existing in a diversity of unique copies, reflects textual practices in a variety \nof social contexts. It serves to document not a single point in the development of an Islamic \nhistoriography but rather a web of transmissive and intertextual relationships across time \nand space\u2014and across language boundaries, for that matter. \n\nFurthermore, these later appearances have already had important implications for the \ninterpretation of the history. Conrad\u2019s reading of the text and his ideas about not only \nthe date of its composition but also the sociohistorical motivations behind its composition \nwere based in large part on information gleaned from a thoroughly modern version of the \ntext, the Bombay lithographs. In this case, the modern reception of Ibn A\u02bftham\u2019s history \nhas been (so far) more decisive for our interpretations than the original\u2014so much so that \na modern datum overpowered an apparent conclusion: as already noted, Ibn A\u02bftham\u2019s \n\non to argue in the rest of this article that certain of our assumptions about authors and books are incongruous \nwith Islamicate texts.\n\n147.  On the slow development of the concept of history as a separate \u201cdiscipline\u201d of knowledge, see \nRosenthal, Muslim Historiography, 30\u201342. Notably, the idea seems to have emerged earliest in Persian histories; \nto Rosenthal\u2019s citations of Fakhr al-D\u012bn R\u0101z\u012b\u2019s (d. 606/1209) \u1e24ad\u0101\u02beiq al-anw\u0101r we may add the slightly earlier \ninvocations of the Persian phrase \u02bfilm-i t\u0101r\u012bkh (in a few forms) in the introduction to Ibn Funduq\u2019s (d. 565/1169\u2013\n70) T\u0101r\u012bkh-i Bayhaq, 4.16 (\u02bfilm-i t\u0101r\u012bkh), 7.16 (\u02bfilm-i taw\u0101r\u012bkh), 8.19 (\u02bfilm-i taw\u0101r\u012bkh), 10.6 (\u1e25if\u1e93-i \u012bn \u02bfilm \u0101s\u0101n-tar \nast), 11.15 (\u02bful\u016bm-i taw\u0101r\u012bkh), 15.14 (h\u012bch kas bad\u012bn \u02bfilm \u1e25\u0101jatmandtar). Rosenthal (Muslim Historiography, 35, \nn. 2) read an early occurrence of a similar phrase (\u02bfilm al-ta\u02ber\u012bkh\u0101t) in Ibn F\u0101righ\u016bn\u2019s (fl. mid-fourth/tenth \ncentury) Jaw\u0101mi\u02bf al-\u02bful\u016bm as referring to the division of history into eras, rather than to a discipline. Khalidi \n(Arabic Historical Thought, 132) and Robinson (Islamic Historiography, 36) both noted that al-Mas\u02bf\u016bd\u012b (d. \n345/956?) stated in Mur\u016bj al-dhahab, 1:12, \u00a77 that he \u201cwished to leave for the world a blessed reminder and a \nprepared and organized knowledge\u201d (\u02bfilman man\u1e93\u016bman \u02bfat\u012bdan) in the form of his history, but the phrase does \nnot seem to reflect a broader \u201cdisciplinary\u201d awareness.", "start_char_idx": 135898, "end_char_idx": 139197, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bb50ecd1-7ceb-4dc5-9045-666da030659c": {"__data__": {"id_": "bb50ecd1-7ceb-4dc5-9045-666da030659c", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "06633702-8a29-42e0-a291-5c7dbe3e6a5f", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5644d047ca4903846b6b9ef0a0fc56a455504b1923456a3b3a5ecfb16995a26f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "68d46629-471f-4822-9457-647e9ad96b7f", "node_type": "1", "metadata": {}, "hash": "b38b5c45b732abf4db0284cb0e101bd9a78e95d7c0085aa5f6e5ea47f7ecd665", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  221\n\nhistory is clearly more related to the later synthetic chronographies than it is to the earlier \nmonographs. But the modern version of the text, in turn, depended for its existence on a \ndecision taken in yet another nonoriginal context\u2014namely, that of translating the text into \nPersian, a reflection of the reading practices of an a\u02bfy\u0101n-am\u012br circle centered in southern \nKhorasan.148\n\nI do not mean to suggest here that dating is a pointless endeavor or that modern academic \narticulations necessarily misconstrue historical phenomena by not merely reproducing \nthem in their original terms.149 After all, my purpose in this article has been precisely to \nperform this internal chronological operation on the basis of as much as evidence as possible.  \nEven if Ibn A\u02bftham\u2019s history ought to be imagined as standing in a web of chronological \nrelations rather than in a straightforward chronology of development, we cannot dispense \nentirely with locating him and his work in time. Nor do I mean to suggest that Ibn A\u02bftham\u2019s \nhistory lacks any continuity with its original composition, that it was so thoroughly \nsubjected to progressive revision that each generation of reader-historians remade the \ntext entirely in the image of their own presuppositions about the past. Indeed, where the \nmanuscripts of Ibn A\u02bftham\u2019s history overlap, they differ primarily in terms of the traces of \nthe inevitable mouvance of manuscript reproduction.150 It is certainly possible to attempt to \nplace our image of the original history into something like a chronological developmental \nsequence. \n\nFurther, reconsidering Ibn A\u02bftham\u2019s history in light of its material and reception \nhistories will certainly not solve some of the informational problems we face.  \n\n148.  In his introduction to the translation, Mu\u1e25ammad al-Mustawf\u012b (Fut\u016b\u1e25, pp. panj\u0101h u-yak\u2013panj\u0101h u-panj) \nrecounts that the suggestion to translate Ibn A\u02bftham in 596/1199 was made by an unnamed grandee apparently \nin the orbit of the Khw\u0101razmsh\u0101hs based in T\u0101yb\u0101d and Zawzan. For a discussion and further references, see my \n\u201cIbn A\u02bftham\u2019s History,\u201d 250\u201358 and 363\u201365.\n\n149.  As Marshall Hodgson aptly put it in a slightly different context, \u201cthough each particular step in the \nformation of the Shar\u00ee\u02bfah had its immediate rationale, there were inevitably many potential alternatives. That \nthe major choices prevailed as they did was surely due to their enabling Muslims to come closer to fulfilling the \noverall ideals of the Shar\u00ee\u02bfah-minded. These ideals they did not present in the abstract manner required by the \nhistorian, who measures them against the corresponding ideals of other eras. We must state in our own modern \nterms, and against the background of the ages that had preceded, what it was that those early Muslims were \ntaking for granted; what it was that they were acting upon without articulating. But we may hope to come to a \nformulation which, while they would not have made it, they would not have repudiated once they understood \nit\u201d; M. G. S. Hodgson, The Venture of Islam: Conscience and History in a World Civilization, vol. 1, The Classical \nAge of Islam (Chicago: University of Chicago Press, 1974), 318.\n\n150.  With some notable exceptions: for instance, the Arabic and Persian texts differ sharply in their accounts \nof the circumstances of the death of al-\u1e24asan b. \u02bfAl\u012b. Compare Ibn A\u02bftham, Fut\u016b\u1e25, 4:205\u20136 (in which al-\u1e24asan \ndies naturally) with Mustawf\u012b, Fut\u016b\u1e25, 789\u201391 (in which al-\u1e24asan is poisoned in a conspiracy led by his erstwhile \nopponent, Mu\u02bf\u0101wiya b. Ab\u012b Sufy\u0101n).", "start_char_idx": 139201, "end_char_idx": 142826, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "68d46629-471f-4822-9457-647e9ad96b7f": {"__data__": {"id_": "68d46629-471f-4822-9457-647e9ad96b7f", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bb50ecd1-7ceb-4dc5-9045-666da030659c", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5030abd7c2eec92c5e7d3758ae5a0f9990a671f9b6336b18cc4c4935d5cb0e80", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "929c5993-3a14-4d37-a615-3998e1e42478", "node_type": "1", "metadata": {}, "hash": "1b5e03a5ffebce97d842541817984cdd345e2bf434ebca6b0368bed9e1c053c7", "class_name": "RelatedNodeInfo"}}, "text": "See also M. Sch\u00f6nl\u00e9ber\u2019s instructive examination of the divergences between \ntwo very different witnesses to Ibn A\u02bftham\u2019s account of the Ridda in \u201cNotes on the Textual Tradition,\u201d 432\u201338, \nnoting for instance, two starkly different approaches to the inclusion of poetry. The concept of mouvance is \nfrom P. Zumthor, Essai de po\u00e9tique m\u00e9di\u00e9vale (Paris: Editions de Seuil, 1972), 65\u201375, esp. 71\u201374, arguing that \nmodern understandings of texts and authorship tend to exclude the variation inherent in both the performance \nand the reproduction of premodern texts (in his case, especially vernacular poetry). For a brief discussion of the \nidea\u2019s application to Islamicate poetry, see O. M. Davidson, \u201cThe Text of Ferdowsi\u2019s Sh\u00e2hn\u00e2ma and the Burden \nof the Past,\u201d Journal of the American Oriental Society 118 (1998): 63\u201368.\n\n\n\n222  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nCopyists tend to be even more obscure than historians like Ibn A\u02bftham, and manuscripts \ndo not always reveal the exact circumstances of their own production. But the point is \nprecisely that no one set of circumstances, neither those of its author nor those of any \ngiven witness to the text, will ever explain what Ibn A\u02bftham\u2019s history has been or is.  \nIndeed, the whole infrastructure of our knowledge in the case of Ibn A\u02bftham\u2019s history\u2014and I \nsee no reason to regard him as particularly atypical\u2014is built on the interventions of people \nliving in different places, working on different, if related, projects of knowledge production. \nEven if the loss or reconfiguration of works may sometimes be due to pure vagaries in \ntransmission (mishandling, munching worms, fire, forgetting), such losses may also result \nstructurally from the workings of a written culture that produced not only Ibn A\u02bftham\u2019s \nhistories but many other works in all manner of genres.151 \n\nIn short, Ibn A\u02bftham\u2019s history (and, I venture, other works like it) cannot be seen \nonly as a singular document of intellectual history, bearing one set of articulations of \nthe Islamicate past made in a particular time and place. Rather, it is an artifact of the \nlongue dur\u00e9e, reflecting overlapping practices in a culture of writing the past that \nunfolded across time and in varying sets of circumstances. Even if we need not despair of \nsuccessfully understanding the history of Islamicate historiography, some rethinking is \ncertainly in order. What must be avoided is projecting historical development into a telos \nin which all later interpretive engagements reflect the trajectory of an original, context-\ndelimited essence moving forward in time. Indeed, to my mind, the problem is suggested \nby the very phrase \u201cIslamic\u201d (or \u201cArabic\u201d or \u201cPersian\u201d or \u201cAbbasid\u201d) historiography,  \nwhich serves to locate the broader phenomenon in relation to a particular ideological origin. \nWhat is needed instead, I think, are fine-grained accounts of how received knowledge, \ncontemporary interpretation, biobibliographical reception, sociopolitical circumstances, \nand material textual practice congealed in the particular versions of works that we have. \nA truly historical understanding of the practice of historiography in Islamicate society will \ndepend not on assembling developmental sequences of ideal types but on interpreting how \ntextual materiality reveals the interaction of intercontextual dynamics that is part and \nparcel of the transmission of works in Islamicate written culture.\n\n151.  It might even be argued that the vulnerability of Islamicate manuscripts to such vagaries is a function \nof this particular written culture, dependent as it was on the fragile medium of paper in frequently inhospitable \nenvironments.", "start_char_idx": 142827, "end_char_idx": 146509, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "929c5993-3a14-4d37-a615-3998e1e42478": {"__data__": {"id_": "929c5993-3a14-4d37-a615-3998e1e42478", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "68d46629-471f-4822-9457-647e9ad96b7f", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "e5deb27c944b089c4f8ec3c3a3d9fb9228326e80107cd50c153b5d7fd59dc634", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dac02b37-0c4b-4605-9fc5-8aa95ff12001", "node_type": "1", "metadata": {}, "hash": "6da6e2a9f6da3452689ef1b6189962477e1809fb75802a33e9c45e32c6d4a250", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  223\n\nAppendix 1. Ibn \u02bfAd\u012b\u2019s Isn\u0101ds with Dates  \n(from Ibn \u02bfAd\u012b\u2019s K\u0101mil and al-Sahm\u012b\u2019s Ta\u02ber\u012bkh Jurj\u0101n)\n\nDate Number in al-Sahm\u012b/Name Location Source\n\n288/ \n900\u2013901\n\n682. Mu\u1e25ammad b. \u02bfAbd All\u0101h al-Ma\u1e63\u012b\u1e63\u012b Jurj\u0101n K\u0101mil, 8:140\n\n288/ \n900\u2013901\n\n682. Mu\u1e25ammad b. \u02bfAbd All\u0101h al-Ma\u1e63\u012b\u1e63\u012b Jurj\u0101n K\u0101mil, 9:145 \n\n288/ \n900\u2013901\n\n682. Mu\u1e25ammad b. \u02bfAbd All\u0101h al-Ma\u1e63\u012b\u1e63\u012b Jurj\u0101n al-Sahm\u012b, 458.14\u201315\n\n291/ \n903\u20134\n\n549. \u02bfAl\u012b b. Mu\u1e25ammad al-Kh\u0101lid\u012b Jurj\u0101n K\u0101mil, 8:112\n\n291/ \n903\u20134\n\n684(?). Mu\u1e25ammad b. A\u1e25mad b. \u1e24ak\u012bm Jurj\u0101n K\u0101mil, 8:131\n\n292/ \n904\u20135\n\n549. \u02bfAl\u012b b. Mu\u1e25ammad al-Kh\u0101lid\u012b Jurj\u0101n K\u0101mil, 7:549\n\n295/ \n907\u20138\n\nMu\u1e25ammad b. \u02bfAl\u012b al-An\u1e63\u0101r\u012b al-Marwaz\u012b Jurj\u0101n K\u0101mil, 7:558\n\n295/ \n907\u20138\n\n48. A\u1e25mad b. \u02bfAbd All\u0101h al-Haraw\u012b Astar\u0101b\u0101d al-Sahm\u012b, 62.3\u20134\n\nTotal: 8", "start_char_idx": 146513, "end_char_idx": 147311, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dac02b37-0c4b-4605-9fc5-8aa95ff12001": {"__data__": {"id_": "dac02b37-0c4b-4605-9fc5-8aa95ff12001", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "929c5993-3a14-4d37-a615-3998e1e42478", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "deaa81b46f1bb8507d51fa82571b6543b280c592985ab290e902f0982c4b22d1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0dc818a6-0d45-42f7-b321-39f660890dc6", "node_type": "1", "metadata": {}, "hash": "4d00170200e60623499c000ee86f6c8e45e256e1c0bc1202e6803c3199862a02", "class_name": "RelatedNodeInfo"}}, "text": "224  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nAppendix 2. Death Dates of Authorities  \nin Ibn \u02bfAd\u012b\u2019s Location-Specifying Isn\u0101ds in al-Sahm\u012b\u2019s Ta\u02ber\u012bkh Jurj\u0101n\n\nNote: In all but two cases, the isn\u0101d-with-location given by Ibn \u02bfAd\u012b appears in al-Sahm\u012b\u2019s \nbiography for the figure in question. Where this is not the case, I have noted the number \nof the biography in which it appears in brackets. For the sake of concision, I have given \nonly limited onomastic information, but al-Sahm\u012b and the other prospographers frequently \ninclude more.\n\nDeath Date Number in al-Sahm\u012b/Name Location Source\n\n292/ \n904\u20135\n\n984. Ya\u02bfq\u016bb b. Y\u016bsuf  \nal-J\u016bb\u0101r\u012b\n\nJurj\u0101n TI, 6:1067\u201368\n\nRab\u012b\u02bf I 293/ \nJan 906\n\n600. al-Fa\u1e0dl b. \u02bfAbd All\u0101h  \nal-Tam\u012bm\u012b\n\nJurj\u0101n SAN, 13:573\u201374\n\nJum\u0101d\u0101 II 293/\nMar\u2013Apr 906\n\n27. A\u1e25mad b. M\u016bs\u0101  \nal-Jann\u0101b\u012b\n\nJurj\u0101n TJ\n\nDh\u016b al-Qa\u02bfda 294/\nAug\u2013Sep 907\n\n655. Mu\u1e25ammad b. Ya\u1e25y\u0101  \nal-Marwaz\u012b\n\nJurj\u0101n TJ\n\nRab\u012b\u02bf I 295/ \nJan 908\n\n673. Mu\u1e25ammad b. \u02bfAbd All\u0101h  \nal-R\u0101z\u012b\n\nJurj\u0101n TJ\n\n296/ \n908\u20139\n\n666. Mu\u1e25ammad b. \u02bfAl\u012b  \nal-An\u1e63\u0101r\u012b\n\nJurj\u0101n TJ; SAN, 13:516 \n(293)\n\n291\u2013300/  \n903\u201313\n\n368. Shuray\u1e25 b. \u02bfAq\u012bl  \nal-Isfar\u0101\u02bein\u012b\n\nJurj\u0101n TI, 6:952\n\n301/ \n913\u201314\n\n139. Ibr\u0101h\u012bm b. H\u0101ni\u02be  \nal-Sh\u0101fi\u02bf\u012b\n\nJurj\u0101n SAN, 14:194\n\n305/ \n917\u201318\n\n29. A\u1e25mad b. al-\u02bfAbb\u0101s  \nal-Istr\u0101b\u0101dh\u012b\n\nAstar\u0101b\u0101d TI, 7:86\n\nRama\u1e0d\u0101n 307/ \nJan\u2013Feb 920\n\n21. A\u1e25mad b. Mu\u1e25ammad  \nal-Wazz\u0101n\n\nJurj\u0101n TJ\n\n309/ \n921\u201322\n\n415. \u02bfAbd al-Ra\u1e25m\u0101n b. \u02bfAbd al-Mu\u02bemin \nal-Muhallab\u012b\n\nJurj\u0101n TJ; TI, 14:222\u201323\n\n310/ \n922\u201323\n\n508. \u02bfAl\u012b b. A\u1e25mad  \nal-Jurj\u0101n\u012b\n\nAleppo TJ; TI, 7:241 \n(311/923)\n\n301\u201310/ \n913\u201323\n\n397. \u02bfAbd al-Mu\u02bemin b. A\u1e25mad  \nal-\u02bfA\u1e6d\u1e6d\u0101r\n\nJurj\u0101n TI, 7:185", "start_char_idx": 147315, "end_char_idx": 148913, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0dc818a6-0d45-42f7-b321-39f660890dc6": {"__data__": {"id_": "0dc818a6-0d45-42f7-b321-39f660890dc6", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dac02b37-0c4b-4605-9fc5-8aa95ff12001", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "b3790c4a0db1e3f38ef5846ca8ee7bc7979626db876b64a31fe7df00d4e77463", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "803b57ac-20e0-4745-92c2-9eb3e6c31543", "node_type": "1", "metadata": {}, "hash": "8b2add89dd139f47df3e5efda68fd1d747f26ff6a11bcee4cf1e7ea6e47363d0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  225\n\nDeath Date Number in al-Sahm\u012b/Name Location Source\n\n301\u201310/ \n913\u201323\n\n1165. Mu\u1e25ammad b. Ja\u02bffar  \nal-Istr\u0101b\u0101dh\u012b\n\nAstar\u0101b\u0101d TI, 7:193\n\n316/ \n928\u201329\n\n418. \u02bfAbd al-Ra\u1e25m\u0101n b. Mu\u1e25ammad \nal-Qurash\u012b \n\nJurj\u0101n TI, 7:310\n\nDh\u016b al-Qa\u02bfda 317/ \nDec 929\u2013Jan 930\n\n549. \u02bfAl\u012b b. Mu\u1e25ammad  \nal-Kh\u0101lid\u012b\n\nJurj\u0101n A, 5:24\n\nRama\u1e0d\u0101n 320/  \nSep\u2013Oct 932 \n\nA\u1e25mad b. Nasr  \nal-Baghd\u0101d\u012b [in no. 651]\n\nBaghdad TB, 6:409  (or Shaww\u0101l); \nTMD, 6:51\u201353 (ditto); SAN, \n\n15:68 (Rama\u1e0d\u0101n)\n\n320/ \n932\n\n434. \u02bfAbd All\u0101h b. Ja\u02bffar  \nal-\u0100mul\u012b\n\nJurj\u0101n TJ\n\nRab\u012b\u02bf I 321/ \nMar 933\n\n31. A\u1e25mad b. \u1e24amd\u016bn  \nal-Nays\u0101b\u016br\u012b\n\nJurj\u0101n A, 1:312\u201314;  \nSAN, 14:553\u201354\n\n323/ \n934\u201335\n\n208. Bund\u0101r b. Ibr\u0101h\u012bm  \nal-Istr\u0101b\u0101dh\u012b\n\nJurj\u0101n TI, 7:474\n\n\u1e62afar 324/ \nJan 936\n\n938. M\u016bs\u0101 b. al-\u02bfAbb\u0101s  \nal-\u0100z\u0101dhy\u0101r\u012b\n\nJurj\u0101n TI, 7:502\n\nRab\u012b\u02bf I 325/ \nJan\u2013Feb 937\n\n437. \u02bfAbd All\u0101h b. al-Sar\u012b  \nal-Istr\u0101b\u0101dh\u012b\n\nJurj\u0101n TI, 7:509\n\nMu\u1e25arram 325/\nNov\u2013Dec 936\n\n680. Mu\u1e25ammad b. Sa\u02bf\u012bd  \nal-Nays\u0101b\u016br\u012b\n\nJurj\u0101n SAN, 15:258\n\nafter 325/ \n936\u201337\n\n589. Al-\u02bfAbb\u0101s b. \u02bfAbd All\u0101h  \nal-Baghd\u0101d\u012b\n\nJurj\u0101n TB, 14:47\u201348;  \nTMD, 26:266\u201368\n\n326/ \n937\u201338\n\n169/1068. Ism\u0101\u02bf\u012bl b. al-\u1e42uhammad  \nal-\u1e24amak\u012b\n\nAstar\u0101b\u0101d TJ\n\nJum\u0101d\u0101 II 331/ \nFeb\u2013Mar 943\n\n885. Mu\u1e25ammad b. Ibr\u0101h\u012bm  \nal-D\u0101mgh\u0101n\u012b [in no. 492]\n\nD\u0101mgh\u0101n TJ; TI, 7:649\n\nRab\u012b\u02bf II 333/ \nDec 944\n\n742. Mu\u1e25ammad b. Mu\u1e25ammad  \nal-Juhan\u012b\n\nJurj\u0101n TJ\n\n337/ \n948\u201349\n\n191. Is\u1e25\u0101q b. Ibr\u0101h\u012bm  \nal-Ba\u1e25r\u012b\n\nJurj\u0101n SAN, 15:471\u201372\n\n337 (end)/ \n949 (mid)\n\n496. \u02bf\u012as\u0101 b. Zayd  \nal-F\u0101ris\u012b\n\nJurj\u0101n A, 9:340\n\nTotal: 29", "start_char_idx": 148917, "end_char_idx": 150421, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "803b57ac-20e0-4745-92c2-9eb3e6c31543": {"__data__": {"id_": "803b57ac-20e0-4745-92c2-9eb3e6c31543", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0dc818a6-0d45-42f7-b321-39f660890dc6", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "3783ba3e52b8c225e610666f97f11150faab0ba7760beced09cee940aaa672bf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aa349fec-9f49-4170-9bd0-defc64aea41b", "node_type": "1", "metadata": {}, "hash": "679a30002deae3ad2c0d098eb0dd3ef84a7917c0555155a27e99cf8104ff8309", "class_name": "RelatedNodeInfo"}}, "text": "226  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDeath Date Number in al-Sahm\u012b/Name Location Source\n\nAbbreviations\nTJ = al-Sahm\u012b, Ta\u02ber\u012bkh Jurj\u0101n\nTB = al-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b, Ta\u02ber\u012bkh Mad\u012bnat al-Sal\u0101m\nA = al-Sam\u02bf\u0101n\u012b, al-Ans\u0101b\nTMD = Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq\nSAN = al-Dhahab\u012b, Siyar a\u02bfl\u0101m al-nubal\u0101\u02be\nTI = al-Dhahab\u012b, Ta\u02ber\u012bkh al-Isl\u0101m", "start_char_idx": 150425, "end_char_idx": 150772, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aa349fec-9f49-4170-9bd0-defc64aea41b": {"__data__": {"id_": "aa349fec-9f49-4170-9bd0-defc64aea41b", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "803b57ac-20e0-4745-92c2-9eb3e6c31543", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "d6d06fddbec7dd9c5ef64cca9ce428d435fc1c2cf1a56c5808ad74464a9810ba", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "81ff8cdb-2c6c-4485-8e4f-bef465c0e69c", "node_type": "1", "metadata": {}, "hash": "e56b9949e94dbaee77b3fa58b1385ee52e80d6ccf3db488fb2b0c38ea2772858", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  227\n\nBibliography\n\nManuscripts\n\nIbn A\u02bftham, A\u1e25mad al-K\u016bf\u012b. Kit\u0101b al-Fut\u016b\u1e25. MS Istanbul, Topkap\u0131 Saray\u0131 Museum, Ahmet III \n2956. 2 vols. Dated 873/1468.\n\n\u2014\u2014\u2014. Fut\u016b\u1e25-i Ibn-i A\u02bftham. MS Patna, Khuda Bakhsh Oriental Public Library, no. 493. Not \ndated [tenth/sixteenth century?].\n\nPrinted Sources\n\nAb\u016b Sa\u02bfda, M. J. Ibn A\u02bftham al-K\u016bf\u012b wa-manhajuhu al-ta\u02ber\u012bkh\u012b f\u012b Kit\u0101b al-Fut\u016b\u1e25. Cairo: Self-\npublished, 1987.\n\nAthamina, K., \u201cThe Sources of al-Bal\u0101dhur\u012b\u2019s Ans\u0101b al-Ashr\u0101f,\u201d Jerusalem Studies in Arabic \nand Islam 5 (1984): 237\u201362.\n\nBarthold, W. Turkestan down to the Mongol Invasion. Translated by T. Minorsky. Edited by \nC. E. Bosworth. 3rd ed. 1968. Reprint, New Delhi: Munshiram Mahorlal, 1992.\n\n\u2014\u2014\u2014. \u201cZur Geschichte der \u1e62aff\u0101riden.\u201d In Orientalische Studien: Theodor N\u00f6ldeke zum \nsiebzigsten Geburtstag (2. M\u00e4rz 1906), ed. C. Bezold, 1:171\u201396. Giessen: Alfred T\u00f6pelmann, \n1906.\n\nal-Bayhaq\u012b, Ab\u016b Bakr A\u1e25mad b. al-\u1e24usayn (d. 458/1066). Man\u0101qib al-Sh\u0101fi\u02bf\u012b. Edited by A. \u1e62aqr. \n2 vols. Cairo: Maktabat D\u0101r al-Tur\u0101th, 1390/1970.\n\nal-Bayhaq\u012b, Ibr\u0101h\u012bm b. Mu\u1e25ammad (fl. fourth/tenth century?). Kit\u0101b al-Ma\u1e25\u0101sin wa-l-mas\u0101w\u012b. \nEdited by F. Schwally. Giessen: J. Ricker, 1902.\n\nBerg, H. The Development of Exegesis in Early Islam: The Authenticity of Muslim Literature \nfrom the Formative Period. London: RoutledgeCurzon, 2000.\n\nBorrut, A. Entre m\u00e9moire et pouvoir: L\u2019espace syrien sous les derniers Omeyyades et les \npremiers Abbassides (v. 72\u2013193/692\u2013809). Leiden: Brill, 2011.\n\nBosworth, C. E. \u201c\u0100l-e Mo\u1e25t\u0101j.\u201d In Encyclopaedia Iranica, online ed., ed. E. Yarshater et al. 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New York: \nEncyclopaedia Iranica Foundation, 1996\u2013.", "start_char_idx": 150776, "end_char_idx": 152867, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "81ff8cdb-2c6c-4485-8e4f-bef465c0e69c": {"__data__": {"id_": "81ff8cdb-2c6c-4485-8e4f-bef465c0e69c", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aa349fec-9f49-4170-9bd0-defc64aea41b", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "a36f8119a8e1c0ed53fda46035744a3509e188bf7f04e537325792cfd0b43cfd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "27635362-ba72-4ad0-ac0d-12124db12c53", "node_type": "1", "metadata": {}, "hash": "ed60ea857fd521efdfca179aa1a92bf0e9f07e04641d0f7a1467d014e85a0520", "class_name": "RelatedNodeInfo"}}, "text": "228  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nBrockelmann, C. \u201cAl-Bayha\u1e33\u012b.\u201d In Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. Leiden: \nBrill, 1954\u20132005.\n\n\u2014\u2014\u2014. Geschichte der arabischen Litteratur. 2nd ed. 2 vols. with 3 supplements. Leiden: Brill, \n1937\u201349.\n\nBrown, J. A. C. The Canonization of al-Bukh\u0101r\u012b and Muslim: The Formation and Function of \nthe Sunn\u012b \u1e24ad\u012bth Canon. Leiden: Brill, 2007.\n\nBrowne, E. A Supplementary Hand-List of the Mu\u1e25ammadan Manuscripts, Including All \nThose Written in the Arabic Character, Preserved in the Libraries of the University \nand Colleges of Cambridge. Cambridge: Cambridge University Press, 1922.\n\nal-Bukh\u0101r\u012b, Ab\u016b \u02bfAbd All\u0101h Mu\u1e25ammad b. Ism\u0101\u02bf\u012bl (d. 256/870). Kit\u0101b al-Ta\u02ber\u012bkh al-kab\u012br.  \n4 parts in 9 vols. Hyderabad: D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, 1360\u201384/1941\u201364. \n\nBulliet, R. \u201cThe Age Structure of Medieval Islamic Education.\u201d Studia Islamica 57 (1983): \n105\u2013117.\n\n\u2014\u2014\u2014. The Patricians of Nishapur: A Study in Medieval Islamic Social History. Cambridge, MA: \nHarvard University Press, 1972.\n\nChartier, R. The Order of Books: Readers, Authors, and Libraries in Europe between the \nFourteenth and Eighteenth Centuries. Translated by L. G. Cochrane. Stanford, CA: \nStanford University Press, 1994.\n\nConrad, L. \u201cIbn A\u02bftham al-K\u016bf\u012b (fl. Early Third/Ninth Century).\u201d In Routledge Encyclopedia of \nArabic Literature, ed. J. S. Meisami and P. Starkey, 1:314a\u2013b. London: Routledge, 1998.\n\n\u2014\u2014\u2014. \u201cIbn A\u02bftham and His History.\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 87\u2013125.\n\nCook, M. Early Muslim Dogma: A Source-Critical Study. 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Beirut: Mu\u02beassasat \nal-Ris\u0101la, 1417/1996.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  229\n\n\u2014\u2014\u2014. Ta\u02ber\u012bkh al-isl\u0101m wa-wafay\u0101t al-mash\u0101h\u012br wa-l-a\u02bfl\u0101m. Edited by B. \u02bfA. Ma\u02bfr\u016bf. 17 vols.", "start_char_idx": 152871, "end_char_idx": 155344, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "27635362-ba72-4ad0-ac0d-12124db12c53": {"__data__": {"id_": "27635362-ba72-4ad0-ac0d-12124db12c53", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "81ff8cdb-2c6c-4485-8e4f-bef465c0e69c", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "62cd0ce346c830c31900203f8b7767e0657fde0205d896a4a2a9592a057eda40", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "34d09f60-9098-430e-8edb-447f7e25db6d", "node_type": "1", "metadata": {}, "hash": "ce6a4e9b4e6fb361ec6a7048e06944585a1d6d3926a469069280a6dd912df577", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfA. Ma\u02bfr\u016bf. 17 vols. \nBeirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1424/2003.\n\nDihkhud\u0101, \u02bfA-Ak. Lughatn\u0101ma. Edited by M. Mu\u02bf\u012bn et al. 16 vols. Tehran: Intish\u0101r\u0101t wa-Ch\u0101p-i \nD\u0101nishg\u0101h-i Tihr\u0101n, 1998.\n\nDonner, F. M. Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing. \nPrinceton, NJ: Darwin Press, 1998.\n\nThe Encyclopaedia Britannica: A Dictionary of Arts, Sciences, Literature, and General \nInformation. 11th ed. 29 vols. Cambridge: Cambridge University Press, 1910\u201314. \n\nFikrat, M. \u0100. Fihrist-i alifb\u0101\u02be\u012b-yi kutub-i kha\u1e6d\u1e6d\u012b-yi Kit\u0101bkh\u0101na-yi Markaz\u012b-yi \u0100st\u0101n-i Quds-i \nRi\u1e0daw\u012b. Mashhad: Kit\u0101bkh\u0101na-yi Markaz\u012b-yi \u0100st\u0101n-i Quds-i Ri\u1e0daw\u012b, 1369/1990. \n\nFr\u00e4hn, C. M. Indications bibliographiques relatives pour la plupart a la litt\u00e9rature historico-\ng\u00e9ographique des arabes, des persans et des turcs. St. Petersburg: L\u2019Imprimerie de \nl\u2019Acad\u00e9mie imp\u00e9riale des sciences, 1845.\n\nGacek, A. Arabic Manuscripts: A Vademecum for Readers. Leiden: Brill, 2009.\n\nGibb, H. A. R. \u201cAb\u016b Mikhnaf.\u201d In Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. Leiden: \nBrill, 1954\u20132005.\n\n\u2014\u2014\u2014. \u201cTarikh.\u201d In Studies on the Civilization of Islam, ed. S. J. Shaw and W. R. Polk, 108\u201337. \nPrinceton, NJ: Princeton University Press, 1962.\n\nGilliot, C. \u201cAl-\u1e6cabar\u012b.\u201d In Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. Leiden: Brill, \n1954\u20132005.\n\nHaider, N. The Origins of the Sh\u012b\u02bfa: Identity, Ritual, and Sacred Space in Eighth-Century K\u016bfa. \nCambridge: Cambridge University Press, 2011.\n\nHeck, P. \u201cThe Epistemological Problem of Writing in Islamic Civilization: Al-\u1e2aa\u1e6d\u012bb al-Baghd\u0101d\u012b\u2019s \n(d. 463/1071) Taqy\u012bd al-\u02bfIlm.\u201d Studia Islamica 94 (2002): 85\u2013114.\n\nHodgson, M. G. S. The Venture of Islam: Conscience and History in a World Civilization.  \nVol. 1, The Classical Age of Islam. Chicago: University of Chicago Press, 1974.\n\nIbn \u02bfAd\u012b, Ab\u016b A\u1e25mad \u02bfAbd All\u0101h al-Jurj\u0101n\u012b (d. 365/976). Al-K\u0101mil f\u012b \u1e0du\u02bfaf\u0101\u02be al-rij\u0101l. Edited by \n\u02bfA. A. \u02bfAbd al-Mawj\u016bd et al. 9 vols. Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1418/1997. \n\nIbn \u02bfAs\u0101kir, Ab\u016b al-Q\u0101sim \u02bfAl\u012b b. al-\u1e24asan (d. 571/1176). Ta\u02ber\u012bkh mad\u012bnat Dimashq. 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Beirut: D\u0101r al-Fikr, 1415\u201321/1995\u20132000.", "start_char_idx": 155324, "end_char_idx": 157470, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "34d09f60-9098-430e-8edb-447f7e25db6d": {"__data__": {"id_": "34d09f60-9098-430e-8edb-447f7e25db6d", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "27635362-ba72-4ad0-ac0d-12124db12c53", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "bad413c92260ddea26cb4a18ac4a6e721657852ab12c51ea100b4293a7c066da", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dd1b210a-c33b-4deb-97cf-0bd6dcd3c722", "node_type": "1", "metadata": {}, "hash": "b1520159c854824f5e0d7c81e7129e2dc30759b74df12131a9856d26ce2acd65", "class_name": "RelatedNodeInfo"}}, "text": "Ibn A\u02bftham al-K\u016bf\u012b, Ab\u016b Mu\u1e25ammad A\u1e25mad (d. ca. 320/932). Al-Fut\u016b\u1e25. Translated by \nMu\u1e25ammad b. A\u1e25mad al-Mustawf\u012b (wr. 596/1199\u20131200). (1) Bombay: M\u012brz\u0101 Mu\u1e25ammad \nSh\u012br\u0101z\u012b Malik al-Kutt\u0101b, 1300/1883. (2) Bombay: M\u012brz\u0101 Mu\u1e25ammad Sh\u012br\u0101z\u012b Malik \n \n\n\n\n230  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nal-Kutt\u0101b, 1305/1888. (3) Edited by G.-R. \u1e6cab\u0101\u1e6dab\u0101\u02be\u012b Majd. 1392sh/1993. Reprint, Tehran: \nShirkat-i Intish\u0101r\u0101t-i \u02bfIlm\u012b wa-Farhang\u012b, 1392sh/2013\u201314. \n\n\u2014\u2014\u2014. Kit\u0101b al-Fut\u016b\u1e25. Edited by M. \u02bfA. M. Kh\u0101n et al. 8 vols. Hyderabad: D\u0101\u02beirat al-Ma\u02bf\u0101rif \nal-\u02bfUthm\u0101niyya, 1388\u201395/1968\u201375. \n\n\u2014\u2014\u2014. Qi .\u1e6d\u02bfa min Kit\u0101b al-Fut\u016b\u1e25. Edited by Q. al-\u02bfA\u1e6d\u1e6d\u0101r. Karbala: D\u0101r al-Kaf\u012bl, 1438/2017\u200f\n\nIbn Funduq al-Bayhaq\u012b, \u1e92ah\u012br al-D\u012bn \u02bfAl\u012b b. Zayd (d. 565/1169\u201370). T\u0101r\u012bkh-i Bayhaq. Edited by \nA. Bahmany\u0101r. 2nd ed. Tehran: Kit\u0101bfur\u016bsh\u012b-yi Fur\u016bgh\u012b dar Ch\u0101pkh\u0101na-yi Isl\u0101miyya, \n1965.\n\nIbn \u1e24ibb\u0101n, Ab\u016b Bakr Mu\u1e25ammad al-Bust\u012b (d. 354/965). Kit\u0101b al-Thiq\u0101t. 9 vols. Hyderabad: \nD\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, 1973\u201383. \n\nIbn Khurd\u0101dhbih, Ab\u016b al-Q\u0101sim \u02bfUbayd All\u0101h b. \u02bfAbd All\u0101h (fl. third/ninth century). Kit\u0101b \nal-Mas\u0101lik wa-l-mam\u0101lik. Edited by M. J. de Goeje. Leiden: Brill, 1889. \n\nIbn Sa\u02bfd, Mu\u1e25ammad al-Zuhr\u012b (d. 230/845). Kit\u0101b al-\u1e6cabaq\u0101t al-kab\u012br. Edited by \u02bfA. M. \u02bfUmar. \n11 vols. Cairo: Maktabat al-Kh\u0101nj\u012b, 1421/2001. \n\nJudd, S. C. \u201cIbn A\u02bftham al-K\u016bf\u012b.\u201d In Encyclopaedia of Islam, 3rd ed., ed. K. Fleet et al. Leiden: \nBrill, 2007\u2013.\n\nJuynboll, G. H. A. Muslim Tradition: Studies in Chronology, Provenance, and Authorship of \nEarly \u1e24ad\u012bth. Cambridge: Cambridge University Press, 1983.\n\nal-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b, Ab\u016b Bakr A\u1e25mad b. \u02bfAl\u012b (d. 463/1071).", "start_char_idx": 157473, "end_char_idx": 159096, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dd1b210a-c33b-4deb-97cf-0bd6dcd3c722": {"__data__": {"id_": "dd1b210a-c33b-4deb-97cf-0bd6dcd3c722", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "34d09f60-9098-430e-8edb-447f7e25db6d", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "7a3e8b94ad090ee919e3611e67817379b3da7b73714399557e4c32609f12d1ce", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e8e8bcab-cc64-46df-9407-0d2c072eba40", "node_type": "1", "metadata": {}, "hash": "cd14caf155af0a76398e5a786f17502a6e0e70ed568563a225e5047dc1212a15", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAl\u012b (d. 463/1071). Ta\u02ber\u012bkh Mad\u012bnat al-Sal\u0101m wa- \nakhb\u0101r mu\u1e25addithiyyah\u0101 wa-dhikr qu\u1e6d\u1e6d\u0101nih\u0101 al-\u02bfulam\u0101\u02be min ghayr ahlih\u0101 wa- \nw\u0101ridiyyah\u0101. Edited by B. \u02bfA. Ma\u02bfr\u016bf. 17 vols. Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1422/2002. \n\nKhalidi, T. Arabic Historical Thought in the Classical Period. Cambridge: Cambridge University \nPress, 1994.\n\nKurat, A. N. \u201cAb\u016b Mu\u1e25ammad A\u1e25mad b. A\u02bftham al-Kuf\u012b\u2019s Kit\u0101b al-Fut\u016b\u1e25 and Its Importance \nConcerning the Conquests of Central Asia and the Khazars.\u201d Ankara \u00dcniversitesi Dil ve \nTarih-Co\u011frafya Fak\u00fcltesi Dergisi 7 (1949): 274\u201382.\n\nLe Strange, G. Lands of the Eastern Caliphate: Mesopotamia, Persia, and Central Asia from the \nMoslem Conquest to the Time of Timur. Cambridge: University Press, 1905.\n\nLecker, M. \u201cW\u0101qid\u012b\u2019s Account of the Status of the Jews of Medina: A Study of a Combined \nReport.\u201d Journal of Near Eastern Studies 54 (1994): 15\u201332.\n\nLindstedt, I. \u201cAl-Mad\u0101\u02bein\u012b.\u201d In Encyclopaedia of Islam, 3rd ed., ed. K. Fleet et al. Leiden: Brill, \n2007\u2013.\n\n\u2014\u2014\u2014. \u201cAl-Mad\u0101\u02bein\u012b\u2019s Kit\u0101b al-Dawla and the Death of Ibr\u0101him al-Im\u0101m.\u201d In Case Studies in \nTransmission, ed. I Lindstedt et al., 103\u201330. M\u00fcnster: Ugarit-Verlag, 2014.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  231\n\n\u2014\u2014\u2014. \u201cSources for the Biography of Ibn A\u02bftham al-K\u016bf\u012b.\u201d In Contacts and Interaction: \nProceedings of the 27th Congress of the Union Europ\u00e9enne des Arabisants et Islamisants, \nHelsinki 2014, ed. J. H\u00e4meen-Anttila et al., 299\u2013309. Leuven: Peeters, 2017.\n\nal-Maqdis\u012b, Ab\u016b \u02bfAbd All\u0101h Mu\u1e25ammad b. A\u1e25mad (d. after 381/991?). A\u1e25san al-taq\u0101s\u012bm f\u012b \nma\u02bfrifat al-aq\u0101l\u012bm. Edited by M. J. de Goeje. Leiden: Brill, 1877.\n\nal-Mas\u02bf\u016bd\u012b, Ab\u016b al-\u1e24asan \u02bfAl\u012b b. al-\u1e24usayn (d. 345/956?). Mur\u016bj al-dhahab wa-ma\u02bf\u0101din \nal-jawhar. Edited by C. Barbier de Meynard and A. Pavet de Courteille. Revised by C. \nPellat. 5 vols. Beirut: al-J\u0101mi\u02bfa al-Lubn\u0101niyya, 1965\u201379. \n\nMcKenzie, D. F. Bibliography and the Sociology of Texts. Cambridge: Cambridge University \nPress, 1999.\n\nMcLaren, A. G. \u201cIbn A\u02bftham\u2019s Archive: Quoted Materials and Narrative Structure in the Kit\u0101b \nal-Fut\u016b\u1e25.\u201d Paper presented at the 14th meeting of the School of Abbasid Studies, New \nHaven, CT, July 13, 2018.\n\n\u2014\u2014\u2014.", "start_char_idx": 159077, "end_char_idx": 161247, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e8e8bcab-cc64-46df-9407-0d2c072eba40": {"__data__": {"id_": "e8e8bcab-cc64-46df-9407-0d2c072eba40", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dd1b210a-c33b-4deb-97cf-0bd6dcd3c722", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "9ad6d8e97f85fcb34a6b203f6b4e523507c166d266f62926ee4f00c677f51952", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "90c77419-187c-4e23-a61b-7945152a3817", "node_type": "1", "metadata": {}, "hash": "ea9547c6fcaf5c913120d70ae5e6cc699c60d5a58184a9091ec6267db583b91f", "class_name": "RelatedNodeInfo"}}, "text": "\u2014\u2014\u2014. \u201cIbn A\u02bftham\u2019s History: Transmission and Translation in Islamicate Written Culture, \n290\u2013873/902\u20131468.\u201d PhD diss., Columbia University, 2021.\n\nal-Mizz\u012b, Jam\u0101l al-D\u012bn Ab\u016b al-\u1e24ajj\u0101j Y\u016bsuf (d. 742/1341). Tahdh\u012bb al-Kam\u0101l f\u012b asm\u0101\u02be al-rij\u0101l. \nEdited by B. \u02bfA. Ma\u02bfr\u016bf. 35 vols. Beirut: Mu\u02beassasat al-Ris\u0101la, 2002. \n\nMorley, W. H. A Descriptive Catalogue of the Historical Manuscripts in the Arabic and Persian \nLanguages Preserved in the Library of the Royal Asiatic Society of Great Britain and \nIreland. London: J. W. Parker, 1854.\n\nMotzki, H. \u201cThe Author and His Work in the Islamic Literature of the First Centuries: The \nCase of \u02bfAbd al-Razz\u0101q\u2019s Mu\u1e63annaf.\u201d Jerusalem Studies in Arabic and Islam 28 (2003): \n171\u2013201.\n\n\u2014\u2014\u2014. \u201cThe Mu\u1e63annaf of \u02bfAbd al-Razz\u0101q al-\u1e62an\u02bf\u0101n\u012b as a Source of Authentic A\u1e25\u0101d\u012bth of the \nFirst Islamic Century.\u201d Journal of Near Eastern Studies 50 (1991): 1\u201321.\n\nMukhli\u1e63, \u02bfA. A. \u201cTa\u02ber\u012bkh Ibn A\u02bftham al-K\u016bf\u012b.\u201d Majallat al-Majma\u02bf al-\u02bfIlm\u012b al-\u02bfArab\u012b 6 (1926): \n142\u201343.\n\nMur\u0101d\u012b, M. W. Fihrist-i kutub-i kha\u1e6d\u1e6d\u012b-yi Kit\u0101bkh\u0101na-yi Markaz\u012b-yi \u0100st\u0101n-i Quds-i Ri\u1e0daw\u012b. \nMashhad: S\u0101zm\u0101n-i Kit\u0101bkh\u0101na-yi M\u016bza-h\u0101 wa-Markaz\u012b-yi \u0100st\u0101n-i Quds-i Ri\u1e0daw\u012b, 1389\u2013\n90/1970.\n\nMuranyi, M. \u201cEin neuer Bericht \u00fcber die Wahl des ersten Kalifen Ab\u016b Bakr.\u201d Arabica 75 \n (1978): 233\u201360.\n\nMustawf\u012b, M. Fut\u016b\u1e25 = Ibn A\u02bftham al-K\u016bf\u012b. Al-Fut\u016b\u1e25. Translated by Mu\u1e25ammad b. A\u1e25mad \nal-Mustawf\u012b (wr. 596/1199\u20131200). Edited by G.-R. \u1e6cab\u0101\u1e6dab\u0101\u02be\u012b Majd. 1392sh/1993. Reprint, \nTehran: Shirkat-i Intish\u0101r\u0101t-i \u02bfIlm\u012b wa-Farhang\u012b, 1392sh/2013\u201314.", "start_char_idx": 161243, "end_char_idx": 162757, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "90c77419-187c-4e23-a61b-7945152a3817": {"__data__": {"id_": "90c77419-187c-4e23-a61b-7945152a3817", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e8e8bcab-cc64-46df-9407-0d2c072eba40", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "696aa699f1b952b4a13d133137775e359e0941a4a13c9365dcb72fa681450ffa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a67afbb1-9268-46a2-8d9a-edb8da877814", "node_type": "1", "metadata": {}, "hash": "2553eb92f8e1f25083afb62fbafd079d34ef3a41c404352ff2ecfb9e758e6e98", "class_name": "RelatedNodeInfo"}}, "text": "232  \u2022  Andrew G. 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Kh\u0101n et al. \nHyderabad: D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, 1387/1967.\n\nal-Sam\u02bf\u0101n\u012b, Ab\u016b Sa\u02bfd \u02bfAbd al-Kar\u012bm b. Mu\u1e25ammad (d. 562/1166). Al-Ans\u0101b. Edited by S. D. \nA\u1e25mad et al. 13 vols. Hyderabad: D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, 1382\u20131402/1962\u201382. \n\nSayeed, A. Women and the Transmission of Religious Knowledge in Islam. Cambridge: \nCambridge University Press, 2013.\n\nSchacht, J. The Origins of Muhammadan Jurisprudence. Oxford: Clarendon Press, 1953.\n\nScheiner, J. \u201cWriting the History of the Fut\u016b\u1e25: The Fut\u016b\u1e25-Works by al-Azd\u012b, Ibn A\u02bftham, and \nal-W\u0101qid\u012b.\u201d In The Lineaments of Islam: Studies in Honor of Fred McGraw Donner, ed. \nP. M. Cobb, 151\u201376. Leiden: Brill, 2012.\n\nSchoeler, G. The Genesis of Literature in Islam: From the Aural to the Read. Revised with and \ntranslated by S. M. Toorawa. Edinburgh: Edinburgh University Press, 2009.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nDating Ibn A\u02bftham\u2019s History  \u2022  233\n\nSch\u00f6nl\u00e9ber, M.", "start_char_idx": 162761, "end_char_idx": 165199, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a67afbb1-9268-46a2-8d9a-edb8da877814": {"__data__": {"id_": "a67afbb1-9268-46a2-8d9a-edb8da877814", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "90c77419-187c-4e23-a61b-7945152a3817", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "982da7cf9f558a3909370f1bcc16bfef98b1e9b6de335b8271eb8310839992e4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4455d569-2a08-4fda-83a9-b4ecbe063ba6", "node_type": "1", "metadata": {}, "hash": "6d81ad83ff71cff5b031f730be0bef6ae63310fe7a8d6e6163c1370b5bf0abfa", "class_name": "RelatedNodeInfo"}}, "text": "\u201cNotes on the Textual Tradition of Ibn A\u02bftham\u2019s Kit\u0101b al-Fut\u016b\u1e25.\u201d In Contacts \nand Interaction: Proceedings of the 27th Congress of the Union Europ\u00e9enne des \nArabisants et Islamisants, Helsinki 2014, ed. 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Persian Literature: A Bio-Bibliographical Survey. 2 vols. with 2 supplements. \n1927\u201358. Reprint, London: Luzac, 1970. Translated into Russian and expanded by Yu. E. \nBregel\u2019, Persidskaia literatura: Bio-bibliograficheskii obzor. 3 vols. Moscow: GRVL, 1972.\n\nal-Subk\u012b, T\u0101j al-D\u012bn \u02bf Abd al-Wahh\u0101b b. \u02bf Al\u012b (d. 769/1368). \u1e6cabaq\u0101t al-Sh\u0101fi\u02bfiyya al-kubr\u0101. Edited \nby M. M. al-\u1e6can\u0101\u1e25\u012b and \u02bfA. F. M. al-\u1e24ilw. 10 vols. Cairo: \u02bf\u012as\u0101 al-B\u0101b\u012b al-\u1e24alab\u012b, 1383/1964. \n\nTagirdzhanov, A. T. Opisanie tadzhikskikh i persidskikh rukopisei Vostochnogo otdela Biblioteki \nLGU. Vol. 1, Istoriia, biografii, geografiia. Leningrad: Izdatel\u2019stvo Leningradskogo \nUniversiteta, 1962.\n\nal-Tha\u02bf\u0101lib\u012b, Ab\u016b Man\u1e63\u016br \u02bfAbd al-Malik b. Mu\u1e25ammad (d. 429/1038). Yat\u012bmat al-dahr. 4 vols. \nCairo: Ma\u1e6dba\u02bfat al-S\u0101w\u012b, 1352/1934. \n\nal-\u1e6cihr\u0101n\u012b, M. M. Al-Dhar\u012b\u02bfa il\u0101 ta\u1e63\u0101n\u012bf al-Sh\u012b\u02bfa. 20 vols. in 23 parts. Najaf: Ma\u1e6dba\u2018at al-Gharr\u012b, \n1356\u201390/1936\u201370. \n\nTreadwell, W. L. \u201cThe Political History of the S\u0101m\u0101nid State.\u201d PhD thesis, University of Oxford, \n1991.\n\nal-W\u0101qid\u012b, Mu\u1e25ammad b. \u02bfUmar (attrib.) (d. 207/822).", "start_char_idx": 165200, "end_char_idx": 167237, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4455d569-2a08-4fda-83a9-b4ecbe063ba6": {"__data__": {"id_": "4455d569-2a08-4fda-83a9-b4ecbe063ba6", "embedding": null, "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8799", "node_type": "4", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "5653fa40c5612b5b49fbac4971a4d78311896e1b18e4656032058e9dfe86c90b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a67afbb1-9268-46a2-8d9a-edb8da877814", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "eb0b7eaeb61b3e7b3af3fe1e9503aaac8dc13e3959d23706dd676314f9fa716c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8cef348e-8b42-4e9e-8a81-9feb25c4aa0b", "node_type": "1", "metadata": {}, "hash": "2dc6758e5adb8c7dee638b931cc74ccad815bf3a5868efaf31af4d7eb4168965", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfUmar (attrib.) (d. 207/822). Kit\u0101b al-Ridda wa-nubdha min fut\u016b\u1e25 \nal-\u02bfIr\u0101q: Kil\u0101hum\u0101 riw\u0101yat Ibn A\u02bftham al-K\u016bf\u012b. Edited by M. \u1e24am\u012bd All\u0101h. Paris: Tougui \nand Beirut: al-Sh\u0101rika al-Mutta\u1e25ida li-l-Tawz\u012b\u02bf, 1989.\n\nWellhausen, J. The Arab Kingdom and Its Fall. Translated by M. G. Weir. New York: Routledge, \n2017.\n\n\n\n234  \u2022  Andrew G. McLAren\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nY\u0101q\u016bt al-\u1e24amaw\u012b (d. 626/1229). Kit\u0101b Irsh\u0101d al-ar\u012bb il\u0101 ma\u02bfrifat al-ad\u012bb. (1) Edited by D. S. \nMargoliouth. 7 vols. Leiden: E. J. Brill, 1923\u201331. (2) Edited by I. \u02bfAbb\u0101s. 7 parts in 1 vol. \nBeirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1993. \n\n\u2014\u2014\u2014. Mu\u02bfjam al-buld\u0101n. 5 vols. Beirut: D\u0101r \u1e62\u0101dir, 1397/1977. \n\nal-Zawzan\u012b, Mu\u1e25ammad b. \u02bfAl\u012b al-Kha\u1e6d\u012bb\u012b (d. ?). Al-Muntakhab\u0101t al-mul\u1e6daqa\u1e6d\u0101t min Kit\u0101b \nIkhb\u0101r al-\u02bfulam\u0101\u02be bi-akhb\u0101r al-\u1e25ukam\u0101\u02be li-Ibn al-Qif\u1e6d\u012b. Edited by J. Lippert with  \nA. M\u00fcller. Leipzig: Dieterich, 1320/1903.\n\nZumthor, P. Essai de po\u00e9tique m\u00e9di\u00e9vale. Paris: Editions du Seuil, 1972.", "start_char_idx": 167208, "end_char_idx": 168157, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8cef348e-8b42-4e9e-8a81-9feb25c4aa0b": {"__data__": {"id_": "8cef348e-8b42-4e9e-8a81-9feb25c4aa0b", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4455d569-2a08-4fda-83a9-b4ecbe063ba6", "node_type": "1", "metadata": {"identifier": "alusur-8799", "author": "McLaren, Andrew", "title": "Dating Ibn A\u02bftham\u2019s History: Of Persian Manuscripts, Obscure Biographies, and Incomplete Isn\u0101ds", "date": "2022-09-19", "file": "alusur-8799.pdf"}, "hash": "8b6ef1df2f9ad0776cc4a3374249167f2d74f120619b296ca76970dd6a5a6235", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7fcd7a00-329b-4385-accb-b04ad9781116", "node_type": "1", "metadata": {}, "hash": "66fe943ce38ffdd5e8d0935346d9cf91dd5648eb47a275d60ae54958c97e4349", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 384-434\n\n\u201cThe \u02bfAbb\u0101s after Whom Those \nWho Rule in Baghdad Are Named\u201d:                                                                                                   \n\nAl-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the \nMarw\u0101nids and the Third Fitna*\n\nLeone Pecorini GoodaLL\nUniversity of Edinburgh\n\n(s1434872@ed.ac.uk)\n\nAbstract\nThis article is concerned with the representation of al-\u02bfAbb\u0101s b. al-Wal\u012bd\u2019s involvement in the Muhallabid revolt \n(102/720) and the third fitna (126\u201336/744\u201354) across Arabic-Islamic and Christian sources. The contribution \nmakes a case for the study of \u201cminor figures\u201d as a means to contend with the eulogizing and historiographical re-\nimagining of the Marw\u0101nid past by later \u02bfAbb\u0101sid compilers. It sheds light on the status of concubine-born sons \nof Marw\u0101nid caliphs, who were unable to become caliph until precisely this period and the generational shift \nthat occurred in the 120s/740s. Al-\u02bfAbb\u0101s appears in Arabic-Islamic sources as foreshadowing the impending \nfitna, warning of its consequences and attempting to dissuade his brother, Yaz\u012bd b. al-Wal\u012bd (d. 126/744), from \nrevolting against the caliph al-Wal\u012bd b. Yaz\u012bd (d. 126/744). Eventually \u201ccaptured\u201d by his brother Yaz\u012bd b. al-\nWal\u012bd\u2019s supporters, al-\u02bfAbb\u0101s\u2019 bay\u02bfa (oath of allegiance) turns the tide in Yaz\u012bd\u2019s favor. In contrast, late antique \nChristian sources in Arabic, Armenian, Greek, and Syriac see him as instrumental in the fall of al-Wal\u012bd b. \nYaz\u012bd, wanting the caliphate for himself and betraying his cousin. The following analysis will demonstrate how \nChristian sources employed figures internal to their own traditions to understand and explain caliphal history. \nThe overlapping but competing historiographies of al-\u02bfAbb\u0101s shed light on the source material and agendas of \nArabic-Islamic and Christian late antique sources. This study also helps to disentangle some of the conflicting \nelements of the fitna narrative, while underlining the polycentric nature of Marw\u0101nid rule and how members \nof the imperial elite were legitimized and exerted authority.\n\n1. Introduction\n\nOf the four fitnas of early Islamic history, the third (126\u201336/744\u201354) is the most confusing, \nat times a contradictory and tumultuous object of study.1 Perhaps because of this, it has \n\n* This research was made possible by the generous support of the SGSAH AHRC Doctoral Training \nPartnership. This paper was first delivered at the Fourth Annual Edinburgh Graduate Conference in Late \nAntique, Islamic, and Byzantine Studies. Huge thanks to everyone who asked questions and shared their \nreflections. I am grateful to Marie Legendre, Jaakko H\u00e4meen-Anttila, Yannis Stouraitis, and Tim Greenwood, \n\n\u00a9 2022 Leone Pecorini Goodall. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only \nso long as attribution is given to the original authors and source.\n\nmailto:s1434872%40ed.ac.uk?subject=", "start_char_idx": 47, "end_char_idx": 3180, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7fcd7a00-329b-4385-accb-b04ad9781116": {"__data__": {"id_": "7fcd7a00-329b-4385-accb-b04ad9781116", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8cef348e-8b42-4e9e-8a81-9feb25c4aa0b", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "3a70e1c393fd337a557f6db3db33c80f8a57ca5729c12f790b63f80ec854efd0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bed9fd31-7f5a-4fe9-829b-809bd27b11fd", "node_type": "1", "metadata": {}, "hash": "1f75bc30a7a4b7c310fd8ec608d05e1614605cccbb4248ba7e98dd7f0a3a9a3b", "class_name": "RelatedNodeInfo"}}, "text": "385  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nnot attracted substantial scholarly interest, whereas scholars have discussed at length the \nbackground and the reasons for the success of the \u02bfAbb\u0101sid revolution\u2014itself arguably \npart of the fitna\u2014reaching the point where even in the early 1990\u2019s Humphreys noted the \n\u02bfAbb\u0101sid movement had \u201cengendered a substantial scholarly literature.\u201d2 Just as many \nquestions should be asked, however, of the events that preceded it, as the \u02bfAbb\u0101sid da\u02bfwa \nwas not the first or only revolt confronted by the Marw\u0101nids in the turbulent 120s/740s.3 \nThe present paper addresses these issues by looking at the role of al-\u02bfAbb\u0101s b. al-Wal\u012bd \n(d. 132/750), the eldest son of the third Marw\u0101nid caliph, al-Wal\u012bd b. \u02bfAbd al-Malik (r. \n86\u201396/705\u201315) and the events leading up to death of the eighth caliph al-Wal\u012bd b. Yaz\u012bd (d. \n126/744) as preserved in Arabic, Armenian, Greek, and Syriac sources.4 One of the difficulties \nwith studying the fitna is undoubtedly the number of different figures who appear in the \nnarratives; to aid with this a genealogical tree is available in the Appendix (Appendix 1). \n\nFocusing on a \u201cminor\u201d figure such as al-\u02bfAbb\u0101s touches upon issues of periodization \nand evidences the generational developments of the late Marw\u0101nid period.5 The decision \nto focus on al-\u02bfAbb\u0101s is informed not only by his presence across a variety of sources but \nalso because, as H\u00e4meen-Anttila noted in his study of Kh\u0101lid b. \u1e62afw\u0101n (d. 135/752), \u201cstories \nabout minor characters are less prone to conscious manipulation. They have, obviously, \nalso undergone changes during transmission but there is no strong hidden agenda behind \nthese.\u201d6 As we shall see, references to al-\u02bfAbb\u0101s are confined to two major events, Yaz\u012bd b. \nal-Muhallab\u2019s revolt in 102/720 and the third fitna. Both these events are described as fitna \n\nand the Edinburgh early Islam group for their comments and suggestions. I am additionally indebted to Kyle \nBrunner (for transliteration) and Andy Hilkens for their generosity and assistance in approaching the Syriac \ntexts. I would also like to thank the peer reviewers and editors for their feedback and advice.\n\n1.  The third fitna is notoriously hard to date. The dating adopted here take as its extremities the rebellion \nagainst al-Wal\u012bd b. Yaz\u012bd in 126/744 (as per Hawting) and the defeat of the \u02bfAbb\u0101sid pretendant \u02bfAbd All\u0101h b. \u02bfAl\u012b \nin 136/754, which, as argued by Borrut, saw the consolidation of the \u02bfAbb\u0101sid dynasty. See Gerald R. Hawting, \nThe First Dynasty of Islam (London: Routledge, 2000), 90; Antoine Borrut, Entre m\u00e9moire et pouvoir: L\u2019espace \nsyrien sous les derniers Omeyyades et les premiers Abbassides (v. 72\u2013193/692\u2013809) (Leiden: Brill, 2010), 354\u201381.\n\n2.  R. Stephen Humphreys, Islamic History: A Framework for Inquiry, rev. ed. (Princeton, NJ: Princeton \nUniversity Press, 1991), 104.\n\n3.  The work of Steven Judd is one exception to this; see Steven Judd, \u201cThe Third Fitna: Orthodoxy, Heresy \nand Coercion in Late Umayyad History\u2019 (PhD diss., University of Michigan, 1997); idem, \u201cReinterpreting al-Wal\u012bd \nb. Yaz\u012bd,\u201d Journal of the American Oriental Society 128, no.", "start_char_idx": 3183, "end_char_idx": 6354, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bed9fd31-7f5a-4fe9-829b-809bd27b11fd": {"__data__": {"id_": "bed9fd31-7f5a-4fe9-829b-809bd27b11fd", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7fcd7a00-329b-4385-accb-b04ad9781116", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "9b948957203fd8f14cdbbf6cc82789d082af3fe5afa9e8ee24ecf5b52194effc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "987fd117-a5ec-4628-aa4b-fc8dc670a698", "node_type": "1", "metadata": {}, "hash": "b5cd03d9b3488f2329be15e24eb8214e1a08438a8ae0fc21a4b6c7908233d578", "class_name": "RelatedNodeInfo"}}, "text": "3 (2008): 439\u201358; idem, \u201cMedieval Explanations for \nthe Fall of the Umayyads,\u201d in Umayyad Legacies: Medieval Memories from Syria to Spain, ed. Antoine Borrut \nand Paul M. Cobb, 89\u2013104 (Leiden: Brill, 2010).\n\n4.  Al-Zubayr\u012b, Kit\u0101b Nasab al-Quraysh, ed. E. Levi-Provencal (Cairo: D\u0101r al-Ma\u02bf\u0101rif li-l-\u1e6cib\u0101\u02bfa wa-l-Nashr, \n1953), 165. Ibn \u02bfAs\u0101kir, T\u0101r\u012bkh mad\u012bnat Dimashq, ed. \u02bfUmar al-\u02bfAmraw\u012b, 70 vols. (Cairo: n.p., 1995), 36:438.\n\n5.  My characterization of al-\u02bfAbb\u0101s as a \u201cminor figure\u201d is not a comment on his historical significance, \nbut rather reflect the fact that accounts concerned with him are not widespread, but are confined to specific \nevents. He does not have a significant presence in adab works, nor has he been focused on by secondary \nliterature, and he is largely absent from the indices of major publications and historical overviews. The most \nrecent Encyclopaedia of Islam entry on him goes some way to recognizing his significance. See K. Blankinship, \n\u201cal-\u02bfAbb\u0101s b. al-Wal\u012bd,\u201d in Encyclopaedia of Islam, 3rd ed., ed. Kate Fleet et al. (Leiden: Brill Online).\n\n6.  Jaakko H\u00e4meen-Anttila, Portrait of an Eighth-Century Gentleman: Kh\u0101lid Ibn Safw\u0101n in History and \nLiterature (Leiden: Brill, 2020), vii.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  386\n\nin the Arabic-Islamic sources and are salient examples of the factionalism of the Marw\u0101nid \nstate as well as of competing historiographies.7 Despite only featuring prominently in these \ntwo events, al-\u02bfAbb\u0101s is depicted as the most senior figure of the late Marw\u0101nid state and is \nassociated with narratives of piety, foreshadowing the looming fitna. \n\nThis study aims to disentangle some of the conflicting elements of the narrative as well \nas to underline the polycentric nature of Marw\u0101nid rule and the ways that members of the \nimperial elite were legitimized and exerted authority. This cannot be done using exclusively \nArabic sources, which modern scholars have long recognized as having consolidated and \nsynthesized conflicting memories of the past to generate an imperial and hegemonic \nnarrative.8 It is necessary then to incorporate the sources of the wider late antique tradition, \nproduced in regions within or peripheral to the Marw\u0101nid caliphate, in this case Armenian, \nGreek, and Syriac. This decision to adopt a comparative approach is greatly informed by \nthe insightful and influential studies carried out by Conrad, Hoyland, Borrut, Conterno, and \nVacca.9 All of these scholars have contributed by evidencing that many traditions circulated \nbetween different confessional and linguistic groups, although, as stressed by Hoyland and \nVacca, this does not presume direct written textual transmission. 10 Specifically, the present \npaper builds on the work of Borrut in choosing a figure who is present across a wide variety \nof late antique sources and studying the instances in which he appears across the canon.11 \n\nThe aim of this paper is to use a moment of tribulation and tension, paired with a relatively \nminor figure who has not been subjected to extensive historiographical re-imagining, to \nilluminate the \u02bfAbb\u0101sid-era memory of Marw\u0101nid collapse. It first investigates the depiction \n\n7.  For the Muhallabid revolt as fitna, see Ibn \u02bfAtham al-K\u016bf\u012b, Kit\u0101b al-Fut\u016b\u1e25, ed. S.", "start_char_idx": 6355, "end_char_idx": 9681, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "987fd117-a5ec-4628-aa4b-fc8dc670a698": {"__data__": {"id_": "987fd117-a5ec-4628-aa4b-fc8dc670a698", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bed9fd31-7f5a-4fe9-829b-809bd27b11fd", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "6ea5c1839011aaa77a77b15f9fbf71d4b53e4757d53fee67d6cefefc904275e8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ccce8f5f-149f-4f37-80b7-80b40ab6b4f3", "node_type": "1", "metadata": {}, "hash": "f91c0d5dc84772a279ed939a34217a937c38bc8c6d4aa1cdcfcce6819fbd4143", "class_name": "RelatedNodeInfo"}}, "text": "S. \u02bfAbd al-Wahh\u0101b \nal-Bukh\u0101r\u012b, 8 vols. (Hyderabad: D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, 1975), 8:8; For a full discussion on competing \nhistoriographies in fourth-/tenth-century texts, see Antoine Borrut, \u201cVanishing Syria: Periodization and Power \nin Early Islam,\u201d Der Islam: Zeitschrift f\u00fcr Geschichte und Kultur des Islamischen Orients 91, no. 1 (2014): 37\u201368, \nat 51. I aim to publish a more comprehensive comparative discussion of the various representations of fitna in \nArabic sources in future.\n\n8.  Chase F. Robinson, Islamic Historiography (Cambridge: Cambridge University Press, 2003), 40\u201343, esp. 41; \nBorrut, Entre m\u00e9moire et pouvoir, 61\u2013108.\n\n9.  Lawrence I. Conrad, \u201cThe Conquest of Arwad: A Source-Critical Study in the Historiography of the Early \nMedieval Near East,\u201d in The Byzantine and Early Islamic Near East: I. Problems in the Literary Source Material, \ned. Averil Cameron and Lawrence I. Conrad, 317\u2013404 (Princeton, NJ: Darwin Press, 1992); Robert G. Hoyland, \nSeeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish, and Zoroastrian Writings on \nEarly Islam (Princeton, NJ: Darwin Press, 1997); Theophilus of Edessa, Theophilus of Edessa\u2019s Chronicle and \nthe Circulation of Historical Knowledge in Late Antiquity and Early Islam, trans. Robert G. Hoyland (Liverpool: \nLiverpool University Press, 2011); Borrut, Entre m\u00e9moire et pouvoir; Maria Conterno, La \u201cdescrizione dei tempi\u201d \nall\u2019alba dell\u2019espansione islamica: Un\u2019indagine sulla storiografia greca, siriaca e araba fra VII e VIII secolo, La \n\u201cdescrizione dei tempi\u201d all\u2019alba dell\u2019espansione islamica (Berlin: De Gruyter, 2014); Alison Vacca, \u201cThe Fires of \nNax\u010dawan: In Search of Intercultural Transmission in Arabic, Armenian, Greek, and Syriac,\u201d Le Mus\u00e9on 129, no. \n3\u20134 (2016): 323\u201362.\n\n10.  Hoyland, Seeing Islam, 34; Vacca, \u201cThe Fires of Nax\u010dawan,\u201d 353.\n11.  E.g., Borrut\u2019s chapter on the generation of the heroic figure Maslama b. \u02bfAbd al-Malik (Borrut, Entre \n\nm\u00e9moire et pouvoir, 229\u201382); This paper is also heavily influenced by Conrad and Vacca\u2019s studies of a single \nevent through the comparison of sources internal and peripheral to the Arabic tradition; see Conrad, \u201cThe \nConquest of Arw\u0101d\u201d; Vacca, \u201cThe Fires of Nax\u010dawan.\u201d\n\n\n\n387  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nof al-\u02bfAbb\u0101s before the fitna, highlighting the circumstances faced by concubine-born sons \nof caliphs and how they participated actively within the polity despite seemingly being \nineligible for the caliphate itself. This is followed by a brief discussion on the generational \nand genealogical changes that underpinned the third fitna: the emergence of a new \ngeneration of the Marw\u0101nid elite\u2014grandsons or great grandsons of \u02bfAbd al-Malik\u2014and \nthe centrality of concubine-born sons. Finally, it turns to a comparative overview of the \naccounts of the fitna across our late antique sources, dealing with each narrative tradition \nseparately to demonstrate how different communities and authors interpreted the fall of \nthe Marw\u0101nids in different contexts of production.", "start_char_idx": 9679, "end_char_idx": 12746, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ccce8f5f-149f-4f37-80b7-80b40ab6b4f3": {"__data__": {"id_": "ccce8f5f-149f-4f37-80b7-80b40ab6b4f3", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "987fd117-a5ec-4628-aa4b-fc8dc670a698", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "2bd65dbcd6358cc27a8c858d5032d5d3a3e97e4b802948cdf949c08e60d6cd9a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c7884beb-d1f9-4270-b58d-d7a0fd04af43", "node_type": "1", "metadata": {}, "hash": "2a4483846a97d78760696562e050ada361fc9e75f74c6d69dbcfbba86b1dd515", "class_name": "RelatedNodeInfo"}}, "text": "While al-\u02bfAbb\u0101s takes center stage in \nboth the Arabic-Islamic and late antique traditions, he is seen as a pious and foreshadowing \nfigure in the Arabic-Islamic tradition whilst in the late antique Christian tradition he is \npresented as the architect of the dynasty\u2019s demise, actively wanting the caliphate for \nhimself and betraying his cousin al-Wal\u012bd b. Yaz\u012bd.\n\n2. Al-\u02bfAbb\u0101s b. al-Wal\u012bd Before the Fitna\n\nAl-\u02bfAbb\u0101s has perhaps not been the focus of extensive scholarship due to his perceived \nineligibility for the caliphate: his mother was an unnamed concubine, or umm walad (lit. \nmother of child), making him haj\u012bn (mixed).12 He first appears in Islamic sources during the \nreign of his father al-Wal\u012bd, accompanying his uncle Maslama b. \u02bfAbd al-Malik (d. 121/738) \non the raid of Tyana in 88/707 and playing a central role in its conquest.13 Maslama first \nappears only two years earlier, in 86/705, underlining al-\u02bfAbb\u0101s\u2019 longevity in the source \nmaterial and his advanced age for being a grandson of \u02bfAbd al-Malik; he was al-Wal\u012bd\u2019s \neldest son.14 Al-\u02bfAbb\u0101s was granted the governorship of \u1e24im\u1e63 by his father, which he would \n\n12.  See the recent Encyclopaedia of Islam entry on al-\u02bfAbb\u0101s: K. Blankinship, \u201cal-\u02bfAbb\u0101s b. al-Wal\u012bd.\u201d The use \nof haj\u012bn here does not entirely reflect the language of our annalistic and genealogical sources, which typically \nrefer to sons in relation to their parents\u2019 generation, i.e., commenting that their mother was an umm walad \n(mother of child) or j\u0101riya. However, in other genres such as poetry, eschatology, dictionaries, and adab sources \nwe see it employed frequently. See al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, ed. \u02bf A\u1e93m Ma\u1e25m\u016bd Firdaws, 13 vols. (Damascus: \nD\u0101r al-Yaqa\u1e93a, 1997), 9:249; al-Far\u0101h\u012bd\u012b, Kit\u0101b al-\u02bfAyn, ed. Mahd\u012b al-Makhz\u016bm\u012b and Ibr\u0101h\u012bm al-Sam\u0101r\u0101\u02be\u012b, 8 vols. \n(Beirut: D\u0101r wa-Maktabat al-Hil\u0101l, n.d.), 3:392; Ibn \u02bfAbd Rabbih, al-\u02bfIqd al-far\u012bd, ed. Mu\u1e25ammad Sa\u02bf\u012bd al-\u02bfAry\u0101n, \n8 vols. (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1983), 7:140; Nu\u02bfaym b. \u1e24amm\u0101d, Kit\u0101b al-Fitan, ed. Sumayr b. Am\u012bn \nal-Zuhayr\u012b, 2 vols. (Cairo: Maktabat al-Taw\u1e25\u012bd, 1991), 2:449; Nu\u02bfaym b. \u1e24amm\u0101d, The Book of Tribulations: The \nSyrian Muslim Apocalyptic Tradition, trans. David Cook (Edinburgh: Edinburgh University Press, 2017), 265. \nFor a discussion on how haj\u012bns may have been viewed as non-Arab in the pre-Islamic period see, Rachel Schine, \n\u201cRace and Blackness in Premodern Arabic Literature,\u201d Oxford Research Encyclopedia of Literature, 2021, https://\noxfordre.com/literature/view/10.1093/acrefore/9780190201098.001.0001/acrefore-9780190201098-e-1298.\n\n13.", "start_char_idx": 12747, "end_char_idx": 15334, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c7884beb-d1f9-4270-b58d-d7a0fd04af43": {"__data__": {"id_": "c7884beb-d1f9-4270-b58d-d7a0fd04af43", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ccce8f5f-149f-4f37-80b7-80b40ab6b4f3", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "c95636b8d76845b36efbc5f6a0542d32ef6b26ffbc097ea88d7ebd96af04e699", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8c5852b2-6ed3-4ec9-a415-374be566a1ba", "node_type": "1", "metadata": {}, "hash": "8135cf7c531fdfd507bdcb5176cf2fbfb22b3c89cb789f5bb5bbd53b66ff9e9e", "class_name": "RelatedNodeInfo"}}, "text": "13.  Khal\u012bfa b. Khayy\u0101\u1e6d, T\u0101r\u012bkh Khal\u012bfa b. Khayy\u0101\u1e6d, ed. Suhayl Zakk\u0101r, 2 vols. (Damascus: Wiz\u0101rat al-Thaq\u0101fa \nwa-l-Siy\u0101\u1e25a wa-l-Irsh\u0101d al-Qawm\u012b, 1967), 1:399; idem, Khalifa Ibn Khayyat\u2019s History on the Umayyad Dynasty \n(660\u2013750), trans. Carl Wurtzel (Liverpool: Liverpool University Press, 2015), 172\u201373; al-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh al-Ya\u02bfq\u016bb\u012b, \ned. M. T. Houtsma, 2 vols. (Leiden: Brill, 1883), 2:350; idem, The Works of Ibn W\u0101\u1e0di\u1e25 Al-Ya\u02bbq\u016bb\u0131\u0304: An English \nTranslation, trans. C. F. Robinson et al., 3 vols. (Leiden: Brill, 2018), 3:1002; al-\u1e6cabar\u012b, T\u0101r\u012bkh al-rusul wa-l-mul\u016bk, \ned. M. J. de Goeje, 15 vols. (Leiden: Brill, 1879\u20131901), 2:1194; idem, The History of al-\u1e6cabar\u012b, vol. 23, The Zenith \nof the Marw\u0101nid House, trans. Martin Hinds (Albany: State University of New York Press, 1990), 142; anon., \nFragmenta historicorum arabicorum, ed. M. J. de Goeje, 2 vols. (Leiden: Brill, 1869\u201371), 1:3.\n\n14.  Khal\u012bfa b. Khayy\u0101\u1e6d, T\u0101r\u012bkh, 1:359; idem, Khalifa Ibn Khayyat\u2019s History, 159; al-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh, 2:350; \n\nhttps://oxfordre.com/literature/view/10.1093/acrefore/9780190201098.001.0001/acrefore-9780190201098-e-1298\nhttps://oxfordre.com/literature/view/10.1093/acrefore/9780190201098.001.0001/acrefore-9780190201098-e-1298\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  388\n\nhold until 96/715.15 He regularly led the summer raid (\u1e63\u0101\u02beifa) during his father\u2019s reign and \nmay have even led the \u1e25ajj in 86/705 or 94/713.16 McMillan interprets al-Wal\u012bd\u2019s \u1e25ajj policy, \nwhich saw many of his sons lead the pilgrimage (including \u02bfAbd al-\u02bfAz\u012bz, al-\u02bfAbb\u0101s, Bishr, \n\u02bfUmar, and \u02bfUthm\u0101n), as mirroring \u201chis intention of keeping leadership of the community \nwithin that same family.\u201d17 Al-\u02bfAbb\u0101s was not the only haj\u012bn to be granted the role; both \nBishr and \u02bfUmar were born to umm walads, indicating that despite there not being a haj\u012bn \ncaliph until the third fitna, these individuals were not exempt from accumulating religious \nor military capital in the early eighth century.18\n\nAl-\u02bfAbb\u0101s is best remembered for his military legacy; al-Mas\u02bf\u016bd\u012b (d.", "start_char_idx": 15331, "end_char_idx": 17408, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8c5852b2-6ed3-4ec9-a415-374be566a1ba": {"__data__": {"id_": "8c5852b2-6ed3-4ec9-a415-374be566a1ba", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c7884beb-d1f9-4270-b58d-d7a0fd04af43", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "b66c757912ee75f0589e2be3ef0d9b1a68dc120bcb95859e0ed35830ce138b56", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0cd77ac2-a049-4f0d-b0ce-4a679bb696fb", "node_type": "1", "metadata": {}, "hash": "9637f5c0f10add2dd0c8f60f66f8ba5da3426b3847e6ea1afd77d5c0d5ce0c5c", "class_name": "RelatedNodeInfo"}}, "text": "346/956) says that \nowing to his valorous nature (shih\u0101ma) he was known as f\u0101ris Ban\u012b Marw\u0101n (Horseman \nof the Marw\u0101nids).19 Al-\u02bfAbb\u0101s is recorded as having raided the thugh\u016br a total of nine \nseparate times, most often in the company of his uncle Maslama. 20 Six of these raids took \nplace during the caliphate of his father and three under his uncle Yaz\u012bd b. \u02bfAbd al-Malik \n(d. 101\u20135/720\u201324).21 Al-\u02bfAbb\u0101s appears to have fallen out of favor in the intervening reigns \nof his uncle Sulaym\u0101n b. \u02bfAbd al-Malik (r. 96\u201399/715\u201317) and cousin \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz \n(r. 99\u2013101/717\u201320). Sulaym\u0101n removed him from his governorship in \u1e24im\u1e63 and seemingly \nbarred him from military positions, but Yaz\u012bd restored him in 102/720, although, as will be \ndiscussed, he also fell out of favor during the rule of his uncle Hish\u0101m.22 The following section \nwill explore al-\u02bfAbb\u0101s\u2019 absence during these five years to demonstrate the factionalism of \nthe Ban\u016b Marw\u0101n and how the sons of previous caliphs were not guaranteed to maintain \ntheir positions of authority under a new ruler.\n\n2.1 Al-\u02bfAbb\u0101s between the Caliphate of al-Wal\u012bd b. \u02bfAbd al-Malik and Yaz\u012bd b. \u02bfAbd al-Malik \n(96\u2013101/715\u201320)\n\nEvidence for al-\u02bfAbb\u0101s\u2019 loss of favor under Sulaym\u0101n can be seen in part of a larger speech \ngiven by the governor turned rebel, Yaz\u012bd b. al-Muhallab (d. 102/720), in which he explicitly \n\nidem, The Works, 3:1002.\n15.  Khal\u012bfa b. Khayy\u0101\u1e6d, T\u0101r\u012bkh, 1:417; idem, Khalifa Ibn Khayyat\u2019s History, 186.\n16.  M. E. Mcmillan, The Meaning of Mecca: The Politics of Pilgrimage in Early Islam (London: Saqi Books \n\nPublishers, 2011), 95\u201396.\n17.  Ibid., 106.\n18.  Al-Zubayr\u012b, Kit\u0101b Nasab al-Quraysh, 165. Notably al-Mas\u02bf\u016bd\u012b highlights al-\u02bfAbb\u0101s, Bishr, \u02bf Umar, and Yaz\u012bd \n\nas the only sons of al-Wal\u012bd deserving of praise; see al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab wa-ma\u02bf\u0101din al-jawhar, ed. and \ntrans. Barbier de Meynard and A. Pavet de Courteille, 9 vols. (Paris: Soci\u00e9t\u00e9 Asiatique, 1861\u201377), 5:361.\n\n19.  Al-Mas\u02bf\u016bd\u012b, Mur\u016bj, 5:361.\n20.  I opt to use the Arabic thugh\u016br (sing. thaghr) rather than \u201cfrontier,\u201d reflecting the language of the \n\nsources. For more on the nomenclature, see Asa Eger, The Islamic-Byzantine Frontier: Interaction and Exchange \namong Muslim and Christian Communities (London: I. B. Tauris, 2015), esp. 8.\n\n21.  Under al-Wal\u012bd in 88/707, 90/709, 93/712, 94/713, 95/714, 96/715; and under Yaz\u012bd in 102/721, 103/722, \n104/722\u201323. \n\n22.", "start_char_idx": 17409, "end_char_idx": 19821, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0cd77ac2-a049-4f0d-b0ce-4a679bb696fb": {"__data__": {"id_": "0cd77ac2-a049-4f0d-b0ce-4a679bb696fb", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8c5852b2-6ed3-4ec9-a415-374be566a1ba", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "8c76d9d5931b16abe9ff3eaf152e5646190fb6e95b3669beef2d5f146ed9d71a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0cb942e4-a8f7-48c0-a0c2-94dc1a17a7ed", "node_type": "1", "metadata": {}, "hash": "885071f7b574c18ee0fac0b7b70de9a332973d421cdd43a42bbc6224d28f028a", "class_name": "RelatedNodeInfo"}}, "text": "22.  Khal\u012bfa b. Khayy\u0101\u1e6d, T\u0101r\u012bkh, 1:418; idem, Khalifa Ibn Khayyat\u2019s History, 186. Khal\u012bfa specifically states \nunder the subheading of [governors] of the Syrian districts (al-sh\u0101m\u0101t) that al-\u02bfAbb\u0101s governed \u1e24im\u1e63 until \nal-Wal\u012bd died (\u1e25att\u0101 mawt al-Wal\u012bd), indicating he was removed after this.\n\n\n\n389  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nstates that Sulaym\u0101n wanted to remove al-\u02bfAbb\u0101s from the Ban\u016b Marw\u0101n but was talked out \nof it by Yaz\u012bd b. al-Muhallab.23 That Sulaym\u0101n would be able to remove al-\u02bfAbb\u0101s from the \nBan\u016b Marw\u0101n is indicative of the \u201climinal\u201d status of haj\u012bns under the Umayyads. Al-\u02bfAbb\u0101s\u2019 \nloss of favor under his uncle Sulaym\u0101n is clear from his absence from the second siege of \nConstantinople (97\u201399/715\u201317) led by Maslama, which is surprising given how often the two \nare paired together in the source material. Borrut has pointed out that Maslama owes much \nof his \u201cheroic\u201d reputation to the siege.24 If Maslama gained such prominence from a failed \nconquest, it is likely that al-\u02bfAbb\u0101s would have too, as we shall see later; his other activities \non the thugh\u016br led to a sustained memory of him in Syriac chronicles. So, al-\u02bfAbb\u0101s does \nnot seem to have participated in the failed siege. One Syriac source does place him at the \nsiege, but it appears to have muddled it with the already mentioned conquest of Tyana.\n\nThe only reference to al-\u02bfAbb\u0101s and the siege is found in the eighth-century Chronicle \nof Zuqn\u012bn, well known for its preservation of a unique narrative of the event. However, \nal-\u02bfAbb\u0101s only appears after the Marw\u0101nid defeat, routing a Roman army who had attempted \nto ambush the retreating, famished, and weakened Muslim forces.25 The narrative ends with \nthe conquest of Tyana and the sacking and raiding of the surrounding area. The author \nhere appears to have mixed up the retreat of 99/716\u201317 with the 88/707 raid.26 Indeed, \nthe narrative as preserved in Zuqn\u012bn fits much better with the events of Tyana found in \nal-\u1e6cabar\u012b (d. 310/923) and the Chronographia of Theophanes (d. 817). Both attest that the \nforce led by Maslama and al-\u02bfAbb\u0101s wintered nearby, with Theophanes adding that the \nMuslims were considering turning back due to famine.27 The famine experienced by the \nMuslim forces besieging Constantinople is well documented, and the retention of this \n\n23.  Francesco Gabrieli, \u201cLa Rivolta dei Muhallabiti nel \u02bfIr\u0101q e il nuovo Bal\u0101\u1e0fur\u012b,\u201d Rendiconti della classe di \nScienze morali, storiche e filologiche 14, no. 6 (1938): 199\u2013236, at 226. Related on the authority of Ab\u016b Mikhnaf (d. \n157/773\u201374), al-Bal\u0101dhur\u012b states: \u201cwa-\u02bf\u0101qir al-n\u0101qat Nas\u1e6d\u016bs b. Nas\u1e6d\u016bs\u2014ya\u02bfn\u012b al-\u02bfAbb\u0101s\u2014alladh\u012b k\u0101na Sulaym\u0101n \nb.", "start_char_idx": 19818, "end_char_idx": 22496, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0cb942e4-a8f7-48c0-a0c2-94dc1a17a7ed": {"__data__": {"id_": "0cb942e4-a8f7-48c0-a0c2-94dc1a17a7ed", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0cd77ac2-a049-4f0d-b0ce-4a679bb696fb", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "37c83123f8b56ce9bda2bbfa01f0dc27110bf28c24b6a9e596af6c578059e2d4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c68a346d-ed34-4366-832e-8c9020bd5971", "node_type": "1", "metadata": {}, "hash": "81fa82dd411d576e4656270ce58cccd86286d85cab86e77cb1aa001403f34020", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd al-Malik \u02bfazama \u02bfal\u0101 n\u0101fihi fa-kalimatahu f\u012bhi \u1e25att\u0101 aqarahu \u02bfal\u0101 nasabihi (The one who hamstrung the \nshe-camel, Nas\u1e6d\u016bs b. Nas\u1e6d\u016bs\u2014i.e., al-\u02bfAbb\u0101s\u2014who Sulaym\u0101n b. \u02bf Abd al-Malik was determined to banish [nafy], but \nI [Yaz\u012bd] spoke to him concerning him [al-\u02bfAbb\u0101s] until he [Sulaym\u0101n] established his genealogy)\u201d (al-Bal\u0101dhur\u012b, \nAns\u0101b al-ashr\u0101f, ed. Suhayl Zakkar, 13 vols. [Damascus: D\u0101r al-Fikr, 1997], 8:326). Identifying al-\u02bfAbb\u0101s as the \nwounder of the she-camel (\u02bf\u0101qir al-n\u0101qa) is a reference to the myth of the Tham\u016bd, who, having been tasked \nby the prophet \u1e62\u0101li\u1e25 to allow the she-camel of God (n\u0101qat All\u0101h) to drink from their water on alternate days, \nwere struck down after having hamstrung the camel (fa-\u02bfaqar\u016b-l-n\u0101qata, Q 7:77). The comparison here is that, \nlike the Tham\u016bd who were destroyed by God for having harmed His she-camel, al-\u02bfAbb\u0101s shall suffer for having \nopposed Yaz\u012bd\u2019s revolt. On the Tham\u016bdic myth, see Jaroslav Stetkevych, Muhammad and the Golden Bough \n(Bloomington: Indiana University Press, 1996).\n\n24.  Borrut, Entre m\u00e9moire et pouvoir, 231: \u201cMaslama doit essentiellement sa renomm\u00e9e \u00e0 son exp\u00e9dition \ndirig\u00e9e contre la capitale Byzantine.\u201d For a full discussion, see the chapter on \u201cLa fabrique des h\u00e9ros Omeyyades: \nMaslama b. \u02bfAbd al-Malik, le h\u00e9ros combattant,\u201d 229\u201382.\n\n25. Anon., Chronicle of Zuqn\u012bn: Part III and IV, A.D. 488\u2013775, trans. A. Harrak (Toronto: Pontifical Institute of \nMediaeval Studies, 1999), 152.\n\n26.  Palmer alludes to this transposal but is not explicit; see Andrew Palmer, The Seventh Century in the West \nSyrian Chronicles (Liverpool: Liverpool University Press, 1993), 64.\n\n27.  Theophanes the Confessor, Theophanis Chronographia, ed. Carl De Boor (Lipsiae: B.G. Teubnneri, 1883), \n377; idem, The Chronicle of Theophanes Confessor: Byzantine and near Eastern History A.D. 284\u2013813, trans. Cyril \nA. Mango and Roger Scott (Oxford: Clarendon Press, 1997), 525\u201326.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  390\n\nelement in both Theophanes and Zuqn\u012bn may account for the latter\u2019s transposal to the siege \nnarrative. Furthermore, al-\u1e6cabar\u012b and Zuqn\u012bn follow a similar sequence of events, with the \nconquest being preceded by a heavy loss for the Muslim forces, followed by al-\u02bfAbb\u0101s taking \nmatters into his own hands.28 Tyana is then conquered and the Muslim army pillages the \nsurrounding environs. Theophanes states, \u201cThey [the people of Tyana] accepted a promise \nof immunity and came out to the Arabs, leaving the city deserted until this very day.\u201d29 \nTyana was conquered again a century later by H\u0101r\u016bn al-Rash\u012bd (d.", "start_char_idx": 22497, "end_char_idx": 25135, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c68a346d-ed34-4366-832e-8c9020bd5971": {"__data__": {"id_": "c68a346d-ed34-4366-832e-8c9020bd5971", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0cb942e4-a8f7-48c0-a0c2-94dc1a17a7ed", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "70cb2c414da2f9453d1957ec9d07e3235e943b81230e1f2f7941e8742962b6fa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fac44471-c588-4c10-9df4-f78dbd85a44c", "node_type": "1", "metadata": {}, "hash": "861e1e1696b66c2915d90c06b54a7563dceda270d47c9a40ab98001fbf19e33d", "class_name": "RelatedNodeInfo"}}, "text": "193/809) in 190/806, \nmeaning that Theophanes\u2019 comment about its depopulation derived from the source(s) he \nrelied on rather than reflecting the realities of the early ninth century.30 It is doubtful that it \nwas raided again a decade later by the same two individuals since Zuqn\u012bn does not preserve \nany earlier narrative regarding Tyana; the presence of al-\u02bfAbb\u0101s in Zuqn\u012bn should then be \nchalked up to a transposal rather than his participation in the siege. Possible confusion \ncould even be attributed to an account in the Breviarium of Patriarch Nikephoros (d. 828) \nwho claims that after Tyana a contingent of thirty troops went all the way to Chrysopolis \n(across from Constantinople) to burn the ferries on the Bosporus.31 Al-\u02bfAbb\u0101s\u2019 relevance \namongst non-Muslim communities living around the thugh\u016br is made further evident \nby the Chronicle of Zuqn\u012bn\u2019s characterization of him as \u201cone among the famous of the \ncaliphate.\u201d32 The insertion of al-\u02bfAbb\u0101s into the siege narrative was not an attempt to grant \nhim status through the event; rather, it is indicative of his strong association with the the \nthugh\u016br and his uncle Maslama.\n\nIt is unlikely, then, that al-\u02bfAbb\u0101s was involved in the siege of Constantinople, and this \nwould support a five-year hiatus from military activity and the loss of his governorship \nunder Sulaym\u0101n b. \u02bfAbd al-Malik. This was probably the result of the newly ascended \ncaliph\u2019s attempts to demote the sons of his predecessor al-Wal\u012bd, who had attempted to \nreplace him with al-\u02bfAbb\u0101s\u2019 brother, \u02bfAbd al-\u02bfAz\u012bz b. al-Wal\u012bd (d. 110/728\u201329).33 \u02bfUmar b. \n\n28.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1191\u201392; idem, The History, 23:140\u20131; anon., Chronicle of Zuqn\u012bn, 152. In al-\u1e6cabar\u012b \nhe invokes his troops by asking \u201cWhere are the people of the Qur\u02bean who desire Paradise?\u201d(\u02bfayn ahl al-Qur\u02be\u0101n \nalladh\u012bna yur\u012bd\u016bna al-janna). In Zuqn\u012bn he is said to have personally asked Maslama for a force to fend off the \nByzantines.\n\n29.  Theophanes, Chronographia, 377; idem, The Chronicle, 525\u201326; anon., Chronicle of Zuqn\u012bn, 152; al-\u1e6cabar\u012b, \nT\u0101r\u012bkh, 2:1191\u201392; idem, The History, 23:140\u201341.\n\n30.  For Theophanes\u2019 sources on the eighth century, see Muriel Debi\u00e9, \u201cTheophanes\u2019 \u2018Oriental Source\u2019: What \nCan We Learn from Syriac Historiography?,\u201d in Studies in Theophanes, ed. Marek Jankowiak and Federico \nMontinaro, 53\u201371 (Paris: Association des Amis du Centre d\u2019Histoire et Civilisation de Byzance, 2015); on \nthe conquest of Tyana as found in Theophanes, see Conterno, La Descrizione dei Tempi, 92\u201394; on H\u0101r\u016bn\u2019s \nconquest of Tyana, see al-\u1e6cabar\u012b, T\u0101r\u012bkh, 3:710; idem, The History of al-\u1e6cabar\u012b, vol. 30, The \u02bfAbbasid Caliphate in \nEquilibrium, trans. C. E. Bosworth (Albany: State University of New York Press, 1989), 263.\n\n31.  Nikephoros, Patriarch of Constantinople, Short History, trans. Cyril A. Mango (Washington, DC: \nDumbarton Oaks, Research Library and Collection, 1990), 106\u20137.", "start_char_idx": 25136, "end_char_idx": 28033, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fac44471-c588-4c10-9df4-f78dbd85a44c": {"__data__": {"id_": "fac44471-c588-4c10-9df4-f78dbd85a44c", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c68a346d-ed34-4366-832e-8c9020bd5971", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "bcdef970b10b59fec5e719996bc599cc90c886a325813e202340786e632b108b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2b95f412-018d-4cb5-a74e-5b7a89162078", "node_type": "1", "metadata": {}, "hash": "e2e7e666fee940af05b0a2d9027f864f803aed244ed49a83a137bdc1510ce2f1", "class_name": "RelatedNodeInfo"}}, "text": "Notably, Nikephoros does not claim al-\u02bfAbb\u0101s \nwas present but rather that it was Maslama and Solymas (\u03a3\u03bf\u03bb\u03c5\u03bc\u1fb6\u03c2), which is probably Sulaym\u0101n. However, no \nSulaym\u0101n is found raiding until Sulaym\u0101n b. Hish\u0101m in 117/736. It could be a reference to Sulaym\u0101n b. \u02bfAbd \nal-Malik, but I have not found any record of him on the thugh\u016br.\n\n32.  Anon., Chronicle of Zuqn\u012bn, 152.\n33.  On al-Wal\u012bd\u2019s attempts to subvert the succession order, see al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1274; on poetry produced \n\n\n\n391  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n\u02bfAbd al-\u02bfAz\u012bz, who succeeded Sulaym\u0101n, instituted a change in military policy and ceased \naggressive raiding, meaning that even if al-\u02bfAbb\u0101s were to have regained his position, it is \nnot visible in the source material.34 His fortunes changed upon the accession of his other \nuncle, Yaz\u012bd b. \u02bfAbd al-Malik, under whose rule he led raiding expeditions three times over \na four-year reign. This reversal is most visible in Yaz\u012bd\u2019s decision to task al-\u02bfAbb\u0101s and \nMaslama with suppressing the revolt of Yaz\u012bd b. al-Muhallab in 102/720, but would be short-\nlived as al-\u02bfAbb\u0101s reportedly lost favor again under his uncle Hish\u0101m b. \u02bfAbd al-Malik.35 \nThe following section will investigate the representation of al-\u02bfAbb\u0101s in the Muhallabid \nrevolt, shedding light on how non-Arab heritage was often used to deride haj\u012bns as well as \nal-\u02bfAbb\u0101s\u2019 matrilineal line.\n\n2.2 The Rebel and the Haj\u012bns\n\nYaz\u012bd b. al-Muhallab, once governor of Khur\u0101s\u0101n under \u02bfAbd al-Malik and later also of Iraq \nunder Sulaym\u0101n, had been imprisoned during the reign of \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz, escaping \nto Basra just before \u02bfUmar died; upon the accession of Yaz\u012bd b. \u02bfAbd al-Malik he promptly \nrefused to give him the bay\u02bfa (oath of allegiance) and entered into open rebellion.36 Yaz\u012bd \nb. al-Muhallab\u2019s revolt throughout the narratives takes on a distinctly anti-Syrian tone \nand perhaps even serves as a foreshadowing for the \u02bfAbb\u0101sid \u201crevolution.\u201d37 Yaz\u012bd b. \u02bfAbd \nal-Malik dispatched his brother and nephew to deal with the revolt. Upon discovering the \nimpending arrival of the two haj\u012bns al-\u02bfAbb\u0101s and Maslama to Iraq, Yaz\u012bd b. al-Muhallab \nexclaimed\u2014according to al-J\u0101\u1e25i\u1e93 (d. 255/868), on the authority of Kh\u0101lid b. \u1e62afw\u0101n (d. \n135/752)\u2014during his khutba delivered in W\u0101si\u1e6d: \u201cMaybe the rabble says: \u2018Maslama has come, \nal-\u02bfAbb\u0101s has come, and the Syrians (ahl al-sh\u0101m) have come,\u2019 but the people of Syria are \nnothing more than nine swords, seven of which are with me, and two of which are against \nme.", "start_char_idx": 28034, "end_char_idx": 30549, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2b95f412-018d-4cb5-a74e-5b7a89162078": {"__data__": {"id_": "2b95f412-018d-4cb5-a74e-5b7a89162078", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fac44471-c588-4c10-9df4-f78dbd85a44c", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "5862b1f5bfb9377f496e37501c63324199ef4430e7ae2257342f4d7bef0ff26c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "590d303c-ac0d-41a0-8503-5c443464bf5b", "node_type": "1", "metadata": {}, "hash": "3e8341bb4254a739d396276ca1dfcb90775a5fa0a66b7a1821f52b9e697627c8", "class_name": "RelatedNodeInfo"}}, "text": "As for Maslama he is a Yellow Locust (jar\u0101da \u1e63afr\u0101\u02be) whereas al-\u02bfAbb\u0101s is Nas\u1e6d\u016bs b. \nNas\u1e6d\u016bs.\u201d38 A similar version is preserved in the Fut\u016b\u1e25 of Ibn \u02bfAtham, who adds that Maslama \nwas Qus\u1e6dan\u1e6d\u012bn b. Qus\u1e6dan\u1e6d\u012bn.39 This notice is unique to the Fut\u016b\u1e25, with all other sources \n\nto support his claim, see Andrew Marsham, Rituals of Islamic Monarchy: Accession and Succession in the First \nMuslim Empire (Edinburgh: Edinburgh University Press, 2009), 114\u201315.\n\n34.  Khalid Yahya Blankinship, The End of the Jih\u0101d State: The Reign of Hish\u0101m Ibn \u02bfAbd al-Malik and the \nCollapse of the Umayyads (Albany: State University of New York Press, 1994), 31\u201333.\n\n35.  Al-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh 2:372\u201373.\n36.  Al-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh 2:370. For what is still the best discussion of the revolt, see Gabrieli, \u201cLa Rivolta dei \n\nMuhallabiti.\u201d \n37.  Borrut, Entre m\u00e9moire et pouvoir, 261.\n38.  Inn\u012b qad asm\u0101\u02bfu qawl al-ra\u02bf\u0101\u02bf: wa-qad j\u0101\u02bea Maslama, wa-qad j\u0101\u02bea al-\u02bfAbb\u0101s, wa-qad j\u0101\u02bea ahl al-Sh\u0101m, \n\nwa-m\u0101 ahl al-Sh\u0101m ill\u0101 tis\u02bfat asy\u0101f, sab\u02bfa minh\u0101 ma\u02bf\u012b wa-ithn\u0101n minh\u0101 \u02bfalay\u012b, wa-amm\u0101 Maslama fa-jar\u0101da \n\u1e63afr\u0101\u02be, wa-amm\u0101 al-\u02bfAbb\u0101s fa-Nas\u1e6d\u016bs b. Nas\u1e6d\u016bs (al-J\u0101\u1e25i\u1e93, al-Bay\u0101n wa-l-taby\u012bn, ed. \u02bfAbd al-Sal\u0101m Mu\u1e25ammad \nH\u0101r\u016bn, 3 vols [Beirut: D\u0101r al-J\u012bl],  1:292\u201393). The nine swords here most probably refer to generals or military \ncontingents; the assertion that seven of the Syrian swords are with him are indicative of the widespread support \nenjoyed by Yaz\u012bd b. al-Muhallab, whilst the two against him refer to the two named generals opposing him, i.e., \nMaslama and al-\u02bfAbb\u0101s. \n\n39.  Ibn \u02bfAtham al-K\u016bf\u012b, Kit\u0101b al-Fut\u016bh, ed. \u02bfAl\u012b Sh\u012br\u012b, 8 vols. (Beirut: D\u0101r al-A\u1e0dw\u0101\u02be, 1991), 7:225.", "start_char_idx": 30550, "end_char_idx": 32185, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "590d303c-ac0d-41a0-8503-5c443464bf5b": {"__data__": {"id_": "590d303c-ac0d-41a0-8503-5c443464bf5b", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2b95f412-018d-4cb5-a74e-5b7a89162078", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "6e544107c0cdcf2d4e2ec03e4c15df223917451a10e1c8b05c1e3a6b059d26c8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "95f349ad-1839-4b43-9269-421348fc1538", "node_type": "1", "metadata": {}, "hash": "2a3eecd8eb23b4a43711cd92be52b0c3d814f778cd433ed1e2c69f23ee08c61e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  392\n\nthat preserve the insults levied by the rebel against the two haj\u012bns referring to Maslama \nsolely as \u201cthe Yellow Locust\u201d and al-\u02bfAbb\u0101s as Nas\u1e6d\u016bs b. Nas\u1e6d\u016bs.40 Borrut has noted that the \n\u201cyellowness\u201d ascribed to Maslama is a reference to the Byzantines, who are often called \nban\u016b al-a\u1e63far in both \u1e25ad\u012bth and historical narratives, and thus stresses Maslama\u2019s non-Arab \ndescent.41 Nas\u1e6d\u016bs or Nas\u1e6d\u0101s is the Arabic rendition of the Greek Anastasios, which accounts \nfor the varied spellings of the lampoon.42 Both Maslama and al-\u02bfAbb\u0101s were concubine-born, \nso we should view Yaz\u012bd\u2019s comments as a means by which to undermine their \u201cArabness\u201d as \nwell as to present the Syrians as non-Muslim. Al-Bal\u0101dhur\u012b\u2019s account of the event underlines \nthis, as he describes the Marw\u0101nid force as composed of barbarians (bar\u0101bira), Chaldeans \n(jar\u0101mqa), Mardaites (jar\u0101jima), Nabateans (anb\u0101\u1e6d), sons of peasants (abn\u0101\u02be fall\u0101\u1e25\u012bn), mixed \nriff-raff (awb\u0101sh akhl\u0101\u1e6d) and Copts (aqb\u0101\u1e6d).43\n\nUrban has shown that haj\u012bns in the early Islamic period proved themselves to the umma \neither through military service (using Maslama as an example) or through scholarship.44 \nThe presence of various haj\u012bns on the frontier speaks to this phenomenon, whether it was \nbecause, as she posits, \u201cthey had one foot in the land of the conquerors, and one foot in \nthe land of the conquered,\u201d or more simply that Arab-born sons had more connections at \nbirth to draw upon, and as such were better equipped to use tribal connections to attain the \ncaliphate.45 In the case of Marw\u0101n b. Mu\u1e25ammad, the support generated through military \nleadership would eventually be sufficient to allow him to lay claim to the caliphate.\n\nAl-\u02bfAbb\u0101s\u2019 non-Arab maternal heritage is stressed in the descriptions in al-\u1e6cabar\u012b\u2019s \nT\u0101r\u012bkh and al-Bal\u0101dhur\u012b\u2019s Ans\u0101b al-ashr\u0101f of the pivotal moment when al-\u02bfAbb\u0101s is \u201cforced\u201d \nto defect from al-Wal\u012bd b. Yaz\u012bd, in which he is referred to as ibn Qus\u1e6dan\u1e6d\u012bn (a son of \nConstantine).46 Ibn \u02bfAs\u0101kir reports on the authority of Ab\u016b Bakr b. \u02bfAyy\u0101sh (d. 193/809) that \nhis mother was Christian.47 Unfortunately, we do not know her name or anything else about \nher; like many women in premodern society, and particularly unfree women, her existence \nis only preserved due to her connection with a male member of the ruling elite. On this \n\n40.  Al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 8:318; anon., Kit\u0101b al-\u02bfUy\u016bn, 70; al-Mas\u02bf\u016bd\u012b, Mur\u016bj 5:454; Ibn \u02bfAbd Rabbih, \nal-\u02bfIqd al-far\u012bd, ed. Mu\u1e25ammad Sa\u02bf\u012bd al-\u02bfAry\u0101n, 8 vols. (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1983), 4:214.", "start_char_idx": 32190, "end_char_idx": 34817, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "95f349ad-1839-4b43-9269-421348fc1538": {"__data__": {"id_": "95f349ad-1839-4b43-9269-421348fc1538", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "590d303c-ac0d-41a0-8503-5c443464bf5b", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "18aa8e87dba44e03e8bc08efdcac60f56d379318b252b3b93cddddd572943d77", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4077f0dd-655d-4142-afc4-03eb1ed94703", "node_type": "1", "metadata": {}, "hash": "6a398ea383178818e2c64dc7d304e08ed439d4ac0d8aba2fd4b8e4e564727566", "class_name": "RelatedNodeInfo"}}, "text": "The Kit\u0101b \nal-\u02bfUy\u016bn reads Bas\u1e6d\u016bs b. Bas\u1e6d\u016bs, which should be corrected to read Nas\u1e6d\u016bs b. Nas\u1e6d\u016bs, as al-Bal\u0101dhur\u012b, al-J\u0101\u1e25i\u1e93, \nal-Mas\u02bf\u016bd\u012b, and Ibn \u02bfAbd Rabbih preserve Nas\u1e6d\u016bs/Nas\u1e6d\u0101s.\n\n41.  Borrut, Entre m\u00e9moire et pouvoir, 261.\n42.  For instance, al-Mas\u02bf\u016bd\u012b renders the regnal title of Emperor Anastasios II (r. 713\u201315) as Nas\u1e6d\u0101s b. F\u012blibiq\u016bs. \n\nThis was not, in fact, the son of the preceding emperor Phillipikos, but his secretary. The assumption that \nByzantine emperors achieved the post dynastically is noteworthy in and of itself but is deserving of separate \ntreatment. See al-Mas\u02bf\u016bd\u012b, Kitab al-Tanb\u012bh wa-l-ishr\u0101f, ed. M. J. de Goeje (Leiden: Brill, 1894), 141; idem, Le Livre \nde l\u2019avertissement et de la r\u00e9vision, trans. B. Carra de Vaux (Paris : Imprimiere Nationale, 1896), 225.\n\n43.  Al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 8:318.\n44.  Elizabeth Urban, Conquered Populations in Early Islam: Non-Arabs, Slaves, and the Sons of Slave Mothers \n\n(Edinburgh: Edinburgh University Press, 2020), 122.\n45.  Urban, Conquered Populations in Early Islam, 131. Other haj\u012bn sons of caliphs to feature on the thugh\u016br \n\nare: Mu\u1e25ammad b. Marw\u0101n, Sulaym\u0101n b. Hish\u0101m, and Marw\u0101n b. Mu\u1e25ammad b. Marw\u0101n.\n46.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1798; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:177. \n47.  Ibn \u02bfAs\u0101kir, T\u0101rikh mad\u012bnat Dimashq, 36:440.\n\n\n\n393  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\noccasion, the appellation may in fact reflect a kernel of historical truth: instead of Nas\u1e6d\u016bs \nhere we have Qus\u1e6dan\u1e6d\u012bn, which underlines once again al-\u02bfAbb\u0101s\u2019 non-Arab heritage. The use \nof different catch-all and generic Greek names is significant in that across the sources there \nwas a stress on the idea of al-\u02bfAbb\u0101s\u2019 non-Arab maternal line. These references to al-\u02bfAbb\u0101s\u2019 \ngenealogy occur exclusively in narratives of fitna and internal caliphal violence. As pointed \nout by Borrut, for Maslama vis-\u00e0-vis the Muhallabid revolt, these narratives are influenced \nby two simultaneously competing historiographical strands: one that exalts Maslama, and \nthe other Yaz\u012bd b. al-Muhallab.48 Furthermore, it should be added that Kh\u0101lid b. \u1e62afw\u0101n, \nwho narrates the above-mentioned story, was in all probability an eyewitness to events and \nwas, at the very least, \u201cfriendly\u201d with Yaz\u012bd b. al-Muhallab.49 Therefore, this narrative is told \nfrom a pro-Muhallabid perspective, lending credence to Borrut\u2019s conclusions. Al-\u02bfAbb\u0101s is \nafforded a less central role in these narratives and presented as a sidekick and a source of \nderision, contrasting with the more \u201cheroic\u201d Maslama with whom he appears.", "start_char_idx": 34818, "end_char_idx": 37381, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4077f0dd-655d-4142-afc4-03eb1ed94703": {"__data__": {"id_": "4077f0dd-655d-4142-afc4-03eb1ed94703", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "95f349ad-1839-4b43-9269-421348fc1538", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "2ea626f4e5cbe3469df3fad48dde0190dc9419bcbcb28fcbae15157e6dec12a2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a5646c87-64d7-457c-8dd8-a041b99c1938", "node_type": "1", "metadata": {}, "hash": "97f4ef036eb8ca88b60c4f5f5e7a74ed1269a0ea718c06e8f08f351bbf514bcf", "class_name": "RelatedNodeInfo"}}, "text": "The literary pairing of the two haj\u012bns can be seen in another khabar (notice, report) \nnarrated by Kh\u0101lid b. \u1e62afw\u0101n and relating to events said to have occurred between Kh\u0101lid \nand al-\u02bfAbb\u0101s at Hish\u0101m b. \u02bfAbd al-Malik\u2019s (r. 105\u201325/724\u201343) court at Ru\u1e63\u0101fa. The first point \nof note is that the account states that the people flooded upon al-\u02bfAbb\u0101s when he arrived \nat the caliphal capital, indicating the esteem in which he was held. He is also said to have \nbeen fasting, inserting a narrative of piety, as is common in depictions of al-\u02bfAbb\u0101s.50 He \nthen prompted Kh\u0101lid to share the story of A\u1e25naf b. Qays (d. 72/691)\u2014the conqueror of \nKhur\u0101s\u0101n\u2014and how he allegedly won the day at Marw al-R\u016bdh by disguising himself and \nwalking unnoticed amongst his own camp, in turn obtaining the inspiration on how to \ndefeat the Hephthalite armies.51 So, al-\u02bfAbb\u0101s is again presented as a military figure and as \na visitor to Ru\u1e63\u0101fa, despite not having led any expeditions under Hish\u0101m, nor holding any \ngovernorate. \n\nKh\u0101lid\u2019s narrative, in and of itself, says little about al-\u02bfAbb\u0101s at the time of Hish\u0101m; \nhowever H\u00e4meen-Anttila highlights it as an example of what he calls \u201cthe upgrading of \ninterlocutors,\u201d i.e., the replacement of a lesser-known figure in an anecdote by a more \n\n48.  Borrut, Entre m\u00e9moire et pouvoir, 262.\n49.  The relationship between the two is touched upon in H\u00e4meen-Anttila, Portrait of an Eighth-Century \n\nGentleman, 24, 75. There is even an anecdote involving Maslama and Kh\u0101lid after the death of Yaz\u012bd, where \nthe former enquires about the pietist al-\u1e24asan al-Ba\u1e63r\u012b (d. 110/728), with Maslama expressing shock at how a \ncommunity led by such a figure could follow Yaz\u012bd b. al-Muhallab (ibid., 156\u201358.).\n\n50.  See the discussion, translation, and full references of the khabar in H\u00e4meen-Anttila, Portrait of an \nEighth-Century Gentleman, 158\u201360. This khabar is preserved in Ibn Nub\u0101ta (d. 768/1366), al-Jar\u012br\u012b (d. 390/1000), \nand Ibn \u02bfAs\u0101kir (d. 571/1176). This is not the only time al-\u02bfAbb\u0101s is presented as pious as we shall see in the \nfollowing discussion of the killing of al-Wal\u012bd. In al-\u02bfAwtab\u012b\u2019s (d. early sixth/twelfth century) Kit\u0101b al-Ans\u0101b, \na genealogical history of the tribe of \u02bfAzd with particular focus on the Muhallabids, upon returning to Yaz\u012bd \nb. \u02bfAbd al-Malik with the captured Muhallabids, al-\u02bfAbb\u0101s is said to have recited from S\u016brat N\u016b\u1e25 (Q 71:26\u201327) \nimplying that in this case the k\u0101firs are the Muhallabids. See Martin Hinds, An Early Islamic Family from Oman: \nAl-\u02bfAwtab\u012b\u2019s Account of the Muhallabids (Manchester: University of Manchester, 1991), 75.\n\n51.  For a discussion of a similar narrative concerning A\u1e25naf as found in al-\u1e6cabar\u012b, see Robert Haug, The \nEastern Frontier: Limits of Empire in Late Antique and Early Medieval Central Asia (London: I. B. Tauris, 2018), \n84\u201386.", "start_char_idx": 37384, "end_char_idx": 40212, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a5646c87-64d7-457c-8dd8-a041b99c1938": {"__data__": {"id_": "a5646c87-64d7-457c-8dd8-a041b99c1938", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4077f0dd-655d-4142-afc4-03eb1ed94703", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "90e8bc49c1d82e1c7233716989e6a45c161514059f63107722ce37f589a5c9a2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "121f841f-ae05-4be8-9588-9c425ecc92f0", "node_type": "1", "metadata": {}, "hash": "ac2bc7ca23e45f75fa9f2d15fb8d670adcd8f2883bcff1fc1ee104a10a12866d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  394\n\nimportant one.52 In this case, other variations of the narrative identify Maslama as the \ninterlocutor rather than his less famous nephew. This \u201cupgrading\u201d continues until allegedly \nit is Hish\u0101m himself who prompts Kh\u0101lid to talk about A\u1e25naf.53 The replacement of al-\u02bfAbb\u0101s \nwith Maslama reflects their roles in historiography, where we often find al-\u02bfAbb\u0101s as \nsubordinate to his uncle. There is some indication that al-\u02bfAbb\u0101s opposed Hish\u0101m\u2019s attempts \nto remove al-Wal\u012bd b. Yaz\u012bd from the succession, but this is only preserved in Ibn \u02bfAs\u0101kir.54 \n\nA further khabar, narrated by al-Bal\u0101dhur\u012b on the authority of al-Mad\u0101\u02bein\u012b (d. 225/843), \nmay reveal why al-\u02bfAbb\u0101s lost favor under Hish\u0101m.55 In the aftermath of the Muhallabid \nrevolt, al-\u02bfAbb\u0101s is said to have gone to his uncle Yaz\u012bd b. \u02bfAbd al-Malik to convince him \nto nominate his half-brother \u02bfAbd al-\u02bfAz\u012bz b. al-Wal\u012bd as his successor over Hish\u0101m.56 Yaz\u012bd \ninitially agreed but then was convinced by Maslama, who asked him: \u201cAre the sons of \u02bfAbd \nal-Malik dearer to you or the sons of al-Wal\u012bd?\u201d57 The caliph listened to Maslama, and \nnominated their brother Hish\u0101m as his immediate successor, to be succeeded by his own \nson al-Wal\u012bd b. Yaz\u012bd.58 This narrative indicates that some Marw\u0101nid haj\u012bns had sufficient \nauthority to attempt to influence succession. Al-\u02bfAbb\u0101s, additionally, continues to mirror \nhis uncle in these narratives; they are both haj\u012bn military commanders and amongst \nthe most senior members of the Ban\u016b Marw\u0101n, a position they used to shape succession \npolitics. More importantly, this dialogue highlights a pivotal concern for the sons of \u02bfAbd \nal-Malik and stresses a generational component to succession. If the caliphate were to \npass to a nephew, it is probable that older generations, and their progeny, would lose \ntheir status and individual spheres of influence. It is well documented that members of \nthe Ban\u016b Marw\u0101n received sizable stipends and land grants, and privileged positions such \nas governorships probably augmented this.59 The following section will place al-\u02bfAbb\u0101s as \nhaving operated primarily around \u1e24im\u1e63 and the thugh\u016br, to demonstrate the long-lasting \neffects of gubernatorial appointment and the continued elite status of members of the Ban\u016b \nMarw\u0101n.\n\n52.  H\u00e4meen-Anttila, Portrait of an Eighth-Century Gentleman, 106\u20138.\n53.  Ibid., 108, 160. One variation of the report even sees Mu\u02bf\u0101wiya b. Hish\u0101m prompt Kh\u0101lid.\n54.  This is introduced with: \u201cI read in the writing (kha\u1e6d\u1e6d) of Ab\u016b al-\u1e24asan Rasha\u02be b. Na\u1e93\u012bf and he was \n\ninformed by Ab\u016b al-Q\u0101sim b. \u02bfAl\u012b b. Ibr\u0101h\u012bm and Ab\u016b Wa\u1e25sh Subay\u02bfa b. al-Muslim [\u2026] Hayth\u0101m b. \u02bfAd\u012b (d. ca. \n208/822) narrated to him from \u02bf\u0100mir b. Muslim al-Ha\u1e0dram\u012b.\u201d The letter is written in verse. See Ibn \u02bfAs\u0101kir, \nT\u0101rikh mad\u012bnat Dimashq, 26:446\u201347.\n\n55.", "start_char_idx": 40216, "end_char_idx": 43100, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "121f841f-ae05-4be8-9588-9c425ecc92f0": {"__data__": {"id_": "121f841f-ae05-4be8-9588-9c425ecc92f0", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a5646c87-64d7-457c-8dd8-a041b99c1938", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "8aea5fa51df40f9b6be6327654a1c50011d44ac154036a10ce47c02c3de90123", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a6b722c6-7f83-4f91-b34c-79acf8531ecb", "node_type": "1", "metadata": {}, "hash": "49024bdf3dbb275a3efb77a22482af51f9629b77efe9f63908a359ae5a50daaf", "class_name": "RelatedNodeInfo"}}, "text": "55.  As will be discussed in part 4, al-Bal\u0101dhur\u012b seems to be accessing al-Mad\u0101\u02bein\u012b directly. \n56.  \u02bfAbd al-\u02bfAz\u012bz was the son of al-Wal\u012bd and his cousin Umm Ban\u012bn bt. \u02bfAbd al-\u02bfAz\u012bz b. Marw\u0101n, and thus his \n\ngrandfathers were \u02bfAbd al-Malik and \u02bfAbd al-\u02bfAz\u012bz. Al-Wal\u012bd had tried to replace Sulaym\u0101n as heir with his son, \nbut was unsuccessful: upon Sulaym\u0101n\u2019s death \u02bfAbd al-\u02bfAz\u012bz tried to seize the caliphate but renounced his claim \nwhen he discovered that his uncle \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz had been chosen. For more on this, see S. Judd, \u201c\u02bfAbd \nal-\u02bfAz\u012bz b. al-Wal\u012bd,\u201d in Encylopaedia of Islam, 3rd ed., ed. Kate Fleet et al. (Leiden: Brill Online); on Umm Ban\u012bn, \nsee al-Zubayr\u012b, Kit\u0101b Nasab al-Quraysh, 165.\n\n57.  Y\u0101 am\u012br al-mu\u02bemin\u012bn, awl\u0101d \u02bf Abd al-Malik a\u1e25abb il\u0101yka am awl\u0101d al-Wal\u012bd?; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, \n8:369\u201370.\n\n58.  Ibid., 370.\n59.  See for instance the granting of Egypt as \u1e6du\u02bfma to \u02bfAbd al-\u02bfAz\u012bz b. Marw\u0101n by his brother \u02bfAbd al-Malik \n\nin al-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh, 2:335; idem, The Works, 3:985.\n\n\n\n395  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n2.3 Locating al-\u02bfAbb\u0101s on the Thugh\u016br\n\nKh\u0101lid b. \u1e62afw\u0101n\u2019s placement of al-\u02bfAbb\u0101s at Ru\u1e63\u0101fa in the previous anecdote is \nnoteworthy, as it fills in some of the gaps in al-\u02bfAbb\u0101s\u2019 career between Yaz\u012bd and the fitna. \nAl-Ya\u02bfq\u016bb\u012b reports that he led the prayers over Hish\u0101m in 125/743 after he died in his \ncapital of Ru\u1e63\u0101fa.60 Al-Bal\u0101dhur\u012b and al-\u1e6cabar\u012b state that al-\u02bfAbb\u0101s was sent to the city by \nHish\u0101m\u2019s successor, his cousin al-Wal\u012bd b. Yaz\u012bd, to retrieve what riches were left there and \nimprison Hish\u0101m\u2019s sons. 61 These notices make it probable that al-\u02bfAbb\u0101s was still operating \nout of \u1e24im\u1e63 despite being replaced as governor nearly thirty years earlier.62 If he were in \n\u1e24im\u1e63, as I suggest, he would have been well positioned to go to Hish\u0101m\u2019s capital, as travel \nbetween the two took less than a week. \n\nTracing al-\u02bfAbb\u0101s across the forty years he is present in the source material we can \ndetermine a distinct geographical remit in which he operated; bounded by the Orontes \nin the West and the Euphrates to the East, al-\u02bfAbb\u0101s appears pre-eminent in the central \nthugh\u016br.63 The maintenance of the central thugh\u016br may have been his responsibility at one \npoint as well.", "start_char_idx": 43097, "end_char_idx": 45354, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a6b722c6-7f83-4f91-b34c-79acf8531ecb": {"__data__": {"id_": "a6b722c6-7f83-4f91-b34c-79acf8531ecb", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "121f841f-ae05-4be8-9588-9c425ecc92f0", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "6cb83d9b34770b3c9577769de99ec4938b70f8c5a86d7f6fd1b4c071d64b81d4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c3845d7b-fc10-4457-8996-c12c58e85e37", "node_type": "1", "metadata": {}, "hash": "1c4331391c35d80ec8b86d545726e580d4d122e1b2881d6c7dfc97fc58bf2800", "class_name": "RelatedNodeInfo"}}, "text": "Al-Bal\u0101dhur\u012b claims he fortified and built a congregational mosque (masjid \nj\u0101mi\u02bf) in Mar\u02bfash at some point between 75/695 and 127/745.64 Al-\u02bfAbb\u0101s is also reported \nby al-Bal\u0101dhur\u012b to have moved people from Qinnasr\u012bn to Mar\u02bfash, indicating he had \nauthority over his uncle Maslama\u2019s previous governorship.65 Following al-\u02bfAbb\u0101s regaining \nfavor under his uncle Yaz\u012bd b. \u02bfAbd al-Malik, his actions in Mar\u02bfash should be dated to the \naftermath of the Muhallabid revolt as Maslama saw his remit expand to encompass Iraq \n(from which he was quickly removed) and then to governor of the North under Hish\u0101m, \nleaving al-\u02bfAbb\u0101s to fill this void.66 Eger defines Mar\u02bfash as \u201cthe divide between the western \n\n60.  Al-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh, 2:394. For Hish\u0101m\u2019s death, see also Khal\u012bfa b. Khayy\u0101\u1e6d, T\u0101r\u012bkh, 1:533; idem, Khalifa \nIbn Khayyat\u2019s History, 245; al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1729; idem, The History of al-\u1e6cabar\u012b, vol. 26, The Waning of the \nUmayyad Caliphate, trans. Carole Hillenbrand (Albany: State University of New York Press, 1989), 71, where he \nis reported to have been prayed over by al-Wal\u012bd b. Yaz\u012bd and his son Maslama respectively.\n\n61.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1751; idem, The History, 26, 100; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:143.\n62.  Ibn \u02bfAs\u0101kir, for instance, explicitly states that he continued to live in \u1e24im\u1e63. See Ibn \u02bfAs\u0101kir, T\u0101rikh \n\nmad\u012bnat Dimashq, 36:438.\n63.  On the characterization of the area largely correspondent to the Aleppan Plateau, see Eger, The Islamic-\n\nByzantine Frontier, 34\u201368.\n64.  For the identification of the site, see ibid., 66; these dates come from al-Bal\u0101dhur\u012b\u2019s placement of the \n\nnotice between a raid in 75/695 by Mu\u1e25ammad b. Marw\u0101n and its being rebuilt by Marw\u0101n b. Mu\u1e25ammad after \nsubduing the Emesenes (after 127/745). See al-Bal\u0101dhur\u012b, Fut\u016b\u1e25 al-buld\u0101n, 2nd ed. (Leiden: Brill, 1968), 189; \nal-Bal\u0101dhur\u012b, Origins of the Islamic State, trans. P. Hitti and F. Murgotten (New York: Columbia University Press, \n1924), 294.\n\n65.  Al-Bal\u0101dhur\u012b, Fut\u016b\u1e25, 189; idem, Origins, 294. How this information corresponds to Robinson\u2019s assessment \nthat Qinnasr\u012bn had been detached from the jund of \u1e24im\u1e63 (itself strongly based on al-Bal\u0101dhur\u012b) is not entirely \nclear. However, it does seem as if al-\u02bfAbb\u0101s had significant authority over the central thugh\u016br. See C. Robinson, \nEmpire and Elites after the Muslim Conquest (Cambridge: Cambridge University Press, 2000), 39.\n\n66.  For a very good discussion on Maslama\u2019s actions in the North, see Alison Vacca, \u201cThe Umayyad North \n(Or: How Umayyad Was the Umayyad Caliphate?),\u201d in The Umayyad World, ed.", "start_char_idx": 45355, "end_char_idx": 47925, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c3845d7b-fc10-4457-8996-c12c58e85e37": {"__data__": {"id_": "c3845d7b-fc10-4457-8996-c12c58e85e37", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a6b722c6-7f83-4f91-b34c-79acf8531ecb", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "85b4f943d26d6f55416b232816d956f89a5af72e1ed485e457bf209701809eab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e74cfc26-6948-4be7-969c-67670c1cc546", "node_type": "1", "metadata": {}, "hash": "b730e47b9e3b31fb773d6eba694c248b26f338e0578257df75a06a9b1aa43a34", "class_name": "RelatedNodeInfo"}}, "text": "),\u201d in The Umayyad World, ed. Andrew Marsham, 219\u201339 \n(Abingdon: Routledge, 2021), 226\u201329. For his removal as governor of Iraq, see Khal\u012bfa b. Khayy\u0101\u1e6d, T\u0101r\u012bkh, 1:473; \nidem, Khalifa Ibn Khayyat\u2019s History, 206.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  396\n\nthugh\u016br al-sh\u0101miyya and eastern thugh\u016br al-jazariyya.\u201d67 The association of al-\u02bfAbb\u0101s with \nMar\u02bfash in the 100s/720s consolidates the image of him as an important figure on the \nthugh\u016br, so that despite him seemingly not having an official role in the caliphate of his \nuncle, he seems to have remained active in Marw\u0101nid political life. \n\nThese links to the central thugh\u016br become even more evident when one considers the \nconstruction of the city of \u02bfAnjar in modern day Lebanon.68 The site is located approximately \nfifty kilometers northwest of Damascus in the Biq\u0101\u02bf valley. The account of its foundation \ndates to the reign of al-Wal\u012bd b. \u02bfAbd al-Malik and is preserved both in The Anonymous \nSyriac Chronicle of 846 and the Chronographia of Theophanes the Confessor. The former \nattributes it to al-Wal\u012bd, whereas the latter states that in 709\u201310 al-\u02bfAbb\u0101s raided the location, \ntook many captives, returned home, and began to build Garis in the region of Heliopoulis \n(Ba\u02bfalbek).69 Mango identified this toponym as \u02bfAnjar or \u02bfAyn al-Jarr. The construction of \nthe city is further attested in P. Lond. IV 1434, a Greek papyrus dated to 96\u201397/714\u201316, \nwhich enquires about a worker from \u02bfAyn al-Jarr (\u0391\u03b5\u03b9\u03bd\u03b1\u03bb\u03b3\u03b5\u03c1) who had returned to Egypt.70 \nThis papyrus corroborates that construction began during the reign of al-Wal\u012bd with the \nassistance of Egyptian workmen; the city was home to both a mosque and a d\u0101r al-im\u0101ra \nalongside minor palaces and a \u1e25amm\u0101m.71 The coincidental dating of the building and \nal-\u02bfAbb\u0101s\u2019 successful raids and taking of captives led Chehab to speculate on whether or \nnot these captives were used as labor in the city\u2019s construction.72 If so, the city would have \nbeen constructed by a multilingual and multiethnic community from Egypt, Anatolia, and \nSyria. Epigraphic evidence from the quarries at Kamid, seventeen kilometers southwest \nof the city, indicates that a multilingual community was, in fact, present in 96/714\u201315.  \nFive Syriac inscriptions refer to the year 96 of the Hijri calendar, and there is also one \ninscription in Pahlavi and one in Greek.73 Three of the dated inscriptions announce the \nbeginning of a trench-cut, indicating that the masonry used for the construction of \u02bfAnjar \nmay have been from the nearby quarry. Chehab has demonstrated that some of the dressed \n \n\n67.  Eger, The Islamic-Byzantine Frontier, 66.\n68.  The city exists to this day and in the 1930s was resettled by Armenian refugees; archaeological work is \n\nongoing.\n69.  E. W. Brooks, \u201cA Syriac Chronicle of the Year 846,\u201d Zeitschrift Der Deutschen Morgenl\u00e4ndischen \n\nGesellschaft 51, no. 4 (1897): 569\u201388, at 581; Theophanes, Chronographia, 377; idem, The Chronicle, 526.\n70.  H. I. Bell, \u201cTranslations of the Greek Aphrodito Papyri in the British Museum.", "start_char_idx": 47896, "end_char_idx": 50986, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e74cfc26-6948-4be7-969c-67670c1cc546": {"__data__": {"id_": "e74cfc26-6948-4be7-969c-67670c1cc546", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c3845d7b-fc10-4457-8996-c12c58e85e37", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a26005d006fd642e9857f0258b0320a031a24719827010249f9bf898eab23369", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5e1944fd-dfb8-403b-aaac-67d5f3c8ede2", "node_type": "1", "metadata": {}, "hash": "acf8f69661e85ad6a6263472bccb3a660950995741418e8477251f816743df95", "class_name": "RelatedNodeInfo"}}, "text": "IV,\u201d Der Islam: Zeitschrift \n\nf\u00fcr Geschichte und Kultur des Islamischen Orients 4 (1913): 87\u201396, at 87.\n71.  Aila Santi, \u201c\u02bfAnjar in the Shadow of the Church? New Insights on an Umayyad Urban Experiment in \n\nthe Biq\u0101\u02bf Valley,\u201d Levant 50, no. 2 (2018): 267\u201380, at 269. The presence of a d\u0101r al-im\u0101ra and a congregational \nmosque validates its qualification as a mad\u012bna; on this see, idem, \u201cThe Mosque\u2012D\u0101r al-Im\u0101ra Complex at \u02bfAnjar: \nPreliminary Notes from a Multi-layered Exploration of Ceremonial Spaces in the Marw\u0101nid Period,\u201d Al-\u02bfU\u1e63\u016br \nal-Wus\u1e6d\u0101 30 (2022): 235\u201366.\n\n72.  Hafez K. Chehab, \u201cOn the Identification of \u02bfAnjar (\u02bfAyn al-Jarr) as an Umayyad Foundation,\u201d Muqarnas \n10 (1993): 42\u201348, at 44.\n\n73.  Paul Mouterde, \u201cInscriptions en syriaque dialectal \u00e0 K\u0101med (Beq\u02bfa),\u201d M\u00e9langes de l\u2019Universit\u00e9 Saint \nJoseph 22 (1939): 73\u2013106. They are numbered 5, 10, 20, 21 and 28.\n\n\n\n397  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nstones seem to derive from the quarry; however, more work needs to be done in this regard \nbefore the two sites can be concretely linked.74 \n\nSituated less than two days from Damascus, on the other side of the anti-Lebanon \nmountains, and on the main route between the Umayyad capital and \u1e24im\u1e63 (al-\u02bfAbb\u0101s\u2019 old \ngovernorate), \u02bfAnjar was well positioned to serve as an administrative center or gathering \nplace. Al-Wal\u012bd, much like his father \u02bfAbd al-Malik, was known for his \u201citinerant kingship,\u201d \naccording to which the ruler travels around his dominion to maintain loyalty and publicly \ndisplay authority.75 Borrut has convincingly argued that this was not only undertaken by \ncaliphs but also by \u201cprince-soldiers,\u201d indicating that perhaps \u02bfAnjar was constructed or \nused by al-\u02bfAbb\u0101s to generate his own sphere of influence.76 It bears noting that the Arabic \ntradition does not contain any mention of \u02bfAnjar until the third fitna, when it was the site of \nthe decisive battle between Marw\u0101n b. Mu\u1e25ammad and Sulaym\u0101n b. Hish\u0101m.77 \n\nSummarizing, al-\u02bfAbb\u0101s was an active military figure, tasked from a young age and early \nin his father\u2019s reign with a role on the thugh\u016br and granted the influential governorship \nof \u1e24im\u1e63. However, despite his prominence as eldest son he was never factored into the \nsuccession plan, probably due to his concubine-born status. By the time of the fitna he was \namongst the eldest members of the Marw\u0101nid family (or the eldest son of the eldest son, i.e. \nal-Wal\u012bd), and al-\u1e6cabar\u012b even cites a notice that says that al-\u02bfAbb\u0101s was \u201cthe head (sayyid) of \nthe Ban\u016b Marw\u0101n\u201d and that his son al-\u1e24\u0101rith was old enough to be given the governorship \nof Iraq by Yaz\u012bd b. al-Wal\u012bd.78 As we have seen al-\u02bfAbb\u0101s held considerable political and \nmilitary clout, comparable to that of his uncle Maslama with whom he was often paired.", "start_char_idx": 50987, "end_char_idx": 53775, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5e1944fd-dfb8-403b-aaac-67d5f3c8ede2": {"__data__": {"id_": "5e1944fd-dfb8-403b-aaac-67d5f3c8ede2", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e74cfc26-6948-4be7-969c-67670c1cc546", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "d58fb43ddd9d89dce913e8fbf4e08a0cc64fce4a65c1e95b7e387c4d06df6478", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2d6fa320-d191-4473-82f1-3e20e91a74aa", "node_type": "1", "metadata": {}, "hash": "d1d4719a4b343d4d1cb7cccbbbc2e71001c437ce053fb8ac413120c08094c3a0", "class_name": "RelatedNodeInfo"}}, "text": "Studying the two in conjunction reveals important aspects of the representations of haj\u012bns; \nwhile concubine-born sons could prove themselves through external military actions, \nnarratives that take place within the Marw\u0101nid polity conflict with other \u201chistoriographical \nfilters\u201d and use their matrilineal line as a source of derision.79 Furthermore, al-\u02bfAbb\u0101s\u2019 \nremoval from some anecdotes indicates that, despite his being an influential figure, later \n\u02bfAbb\u0101sid compilers \u201cupgraded\u201d their narratives by inserting more \u201cheroic\u201d and recognizable \nfigures such as Maslama or Hish\u0101m. The high esteem in which Maslama was held by the \n\u02bfAbb\u0101sids, epitomized by the fact his family were allowed to maintain their positions in and \naround \u1e24i\u1e63n Maslama in the Balikh Valley of al-Jaz\u012bra, means that he was quite simply not \nan easy figure to forget.80 Al-\u02bfAbb\u0101s, on the other hand, despite playing a bigger role than is \n\n74.  Chehab, \u201cOn the Identification of \u02bfAnjar,\u201d 45.\n75.  For the most recent contribution on itinerant kingship in early Islam, see Antoine Borrut, \u201cPouvoir \n\nmobile et construction de l\u2019espace dans les premiers si\u00e8cles de l\u2019islam,\u201d in Le gouvernement en d\u00e9placement: \nPouvoir et mobilit\u00e9 dans l\u2019Antiquit\u00e9 \u00e0 nos jours, ed. S. Destephen, J. Barbier, and F. Chausson, 243\u201367 (Rennes: \nPresses Universitaires de Rennes, 2019).\n\n76.  On the term \u201cprince-soldiers,\u201d see Borrut, \u201cVanishing Syria,\u201d 58.\n77.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1876\u201379; idem, The History, 26:249.\n78.  Al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:193; al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1784, 1838; idem, The History, 26:137, 198. A \n\nsimilar notice is found in anon., Kit\u0101b al-\u02bfUy\u016bn, 133.\n79.  Borrut, Entre m\u00e9moire et pouvoir, 61\u201362.\n80.  Asa Eger, \u201c\u1e24i\u1e63n, Rib\u0101\u1e6d, Thaghr or Qa\u1e63r? Semantics and Systems of Frontier Fortifications in the Early \n\nIslamic Period,\u201d in The Lineaments of Islam: Studies in Honor of Fred McGraw Donner, ed. Paul M. Cobb, 427\u201356 \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  398\n\ntypically recognized, was not as well remembered. The \u201cforgetting\u201d of al-\u02bfAbb\u0101s can be seen \nin all four manuscripts of al-\u02bfAwtab\u012b\u2019s (d. early sixth/twelfth century) Kit\u0101b al-Ans\u0101b, where \nhe is found as al-\u02bfAbb\u0101s b. Yaz\u012bd rather than al-Wal\u012bd.81 Like other sons of Marw\u0101nid caliphs, \nwe can associate al-\u02bfAbb\u0101s with a geographical space and region, strengthening the case for \na polycentric understanding of Marw\u0101nid history and the generation of local support and \nlegitimacy.\n\n3. The Genealogical Context of the Third Fitna\n\nBefore investigating the long-term memory of al-\u02bfAbb\u0101s across the sources for the third \nfitna, it is important to understand the generational changes of the elite that characterized \nthe fall of the Marw\u0101nids. When accounting for the causes of the fitna, we can identify two \nnovel demographic phenomena. First, all of the claimants to the caliphate\u2014al-Wal\u012bd b. Yaz\u012bd \nb.", "start_char_idx": 53777, "end_char_idx": 56683, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2d6fa320-d191-4473-82f1-3e20e91a74aa": {"__data__": {"id_": "2d6fa320-d191-4473-82f1-3e20e91a74aa", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5e1944fd-dfb8-403b-aaac-67d5f3c8ede2", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "ef3d92a70a664803d92af5e48f06fe0d04a54118006f4975ccd16eae62b03cb0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7ec01d0b-ebfd-46a6-8a3b-dc62830bee58", "node_type": "1", "metadata": {}, "hash": "68271cf81cff1c1ba085d671a454dc63a2dd2075a52ff25e1999201fea9f6ef9", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd al-Malik, Yaz\u012bd b. al-Wal\u012bd b. \u02bfAbd al-Malik, Ibr\u0101h\u012bm b. al-Wal\u012bd b. \u02bfAbd al-Malik (d. \n126/744), and al-\u1e24akam b. al-Wal\u012bd b. Yaz\u012bd (d. 126/744)\u2014represented a new generation of \nthe Marw\u0101nid elite; they were grandsons (or great-grandsons) of \u02bfAbd al-Malik, whereas \nup until that point every caliph was a son of \u02bfAbd al-Malik or \u02bfAbd al-\u02bfAz\u012bz.82 It might not \nbe a coincidence that the victor to emerge from the inter-Marw\u0101nid conflict, Marw\u0101n \nb. Mu\u1e25ammad b. Marw\u0101n, who is depicted as avenging his murdered cousin al-Wal\u012bd b. \nYaz\u012bd (and al-Wal\u012bd\u2019s sons al-\u1e24akam and Ibr\u0101h\u012bm), belonged to an earlier generation.83 This \ngenerational component informs the older generations\u2019 anxieties regarding losing their \nstatus and, as discussed above, the restricting of the caliphal line appears to be a chief \nconcern of the Ban\u016b Marw\u0101n. In other words, when the caliphate moved \u201cvertically\u201d down \nit was unlikely to move back up again. \n\nThe second demographic change brought to the fore by the fitna was that Yaz\u012bd b. \nal-Wal\u012bd, al-\u1e24akam, and Marw\u0101n were all sons of umm walads, who had begun to form a \nmuch larger portion of the population of the Qurash\u012b elite in the generations following \nMarw\u0101n b. al-\u1e24akam (r. 64\u201365/684\u201385).84 Scholars have long noted that haj\u012bns were impeded \nfrom becoming caliph within the early Umayyad polity.85 Ibn \u1e24azm (d. 456/1064) in his Naq\u1e6d \n\n(Leiden: Brill, 2012), 433, n. 23.\n81.  M. Hinds, An Early Islamic Family from Oman, 69, n. 184. Perhaps al-\u02bfAwtab\u012b\u2019s original read correctly; \n\nhowever, that the copyists of the manuscript were unable to recognize the mistake speaks to the relatively \nunknown status of al-\u02bfAbb\u0101s.\n\n82.  On the continued importance of Marw\u0101nid paternal descent, see Marsham, Rituals, 118.\n83.  Our Arabic sources claim to retain verses produced by al-\u1e24akam nominating Marw\u0101n as his successor \n\nas the heir was in prison, further indicating that Marw\u0101n positioned himself as re-establishing the appropriate \nsuccession order. See al-Bal\u0101dhur\u012b, Ans\u0101b, 9:249; al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1891; anon., Fragmenta, 1:156.\n\n84.  Robinson, making use of the Nasab Quraysh of al-Zubayr\u012b (d. ca. 233/848), demonstrates that for the two \ngenerations after \u02bfAbd al-Malik concubine-born children account for 42% and 38% of Qurash\u012b-born children. \nSee Majied Robinson, Marriage in the Tribe of Muhammad: A Statistical Study of Early Arabic Genealogical \nLiterature (Berlin: De Gruyter, 2019), 96. For the mothers of Yaz\u012bd, Ibrah\u012bm, and Marw\u0101n, see al-Zubayr\u012b, Kit\u0101b \nNasab al-Quraysh, 165, 167; for the mother of al-\u1e24akam, see Ibn \u1e24azm al-Andalus\u012b, Jamharat ans\u0101b al-\u02bfarab \n(Beirut: D\u0101r al-Kit\u0101b al-\u02bfIlmiyya, 1983), 91. \n\n85.", "start_char_idx": 56684, "end_char_idx": 59348, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7ec01d0b-ebfd-46a6-8a3b-dc62830bee58": {"__data__": {"id_": "7ec01d0b-ebfd-46a6-8a3b-dc62830bee58", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2d6fa320-d191-4473-82f1-3e20e91a74aa", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "53bfd16963f5639bf8a0bf120c71ed8c13da191811d5face94bfceaaffddf1de", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4e85cc9d-8254-4b3f-b0e9-d48a35353eb0", "node_type": "1", "metadata": {}, "hash": "6dca020c31562e37c44a899436571f0820f7f7e604d83ca71e3b00ab262d4d94", "class_name": "RelatedNodeInfo"}}, "text": "85.  For instance, see the Encyclopaedia of Islam entry where Lammens claims, \u201cThe chance of [Maslama\u2019s] \n\n\n\n399  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nal-\u02bfar\u016bs, states that: \u201cIn the first place no caliph was appointed who had an umm walad \nexcept Yaz\u012bd b. al-Wal\u012bd, Ibr\u0101h\u012bm b. al-Wal\u012bd, and Marw\u0101n b. Mu\u1e25ammad.\u201d86 This should \nnot be viewed as prejudice or the idealization of pure-Arab identity (as championed by \nGoldziher). Rather, as shown by Majied Robinson, the absence of haj\u012bn caliphs among the \nUmayyads of the East was owed instead to the informal tribal connections and alliances \nafforded by paternal and maternal familial relations, upon which the haj\u012bn could not call.87 \nUrban agrees with Robinson, adding: \u201cAs the Arabian tribesmen gradually migrated to the \ngarrison towns and frontiers\u2014away from their wives, mothers, other kin groups\u2014these \ntribal ties ceased to operate and were replaced by other types of political networks, most \nnotably military factionalism.\u201d88 The rise of Marw\u0101n b. Mu\u1e25ammad fits in well with these \nideas; as long-term governor of the North, Marw\u0101n was able to draw upon not only his \nlocal garrisons, but also apparently 15,000 Armenian cavalry led by Prince Ashot Bagratuni \n(d. 762).89 Urban\u2019s argument bears considerable weight here when one considers that all \ncaliphs preceding al-Wal\u012bd b. Yaz\u012bd were products of unions made prior to or during the \n\nbirth\u2014his mother was a slavegirl\u2014prevented him from rising higher\u201d (H. Lammens, \u201cMaslama,\u201d Encyclopaedia \nof Islam, 1st ed., ed. M. Th. Houtsma et al. [Leiden: Brill Online]); while Rotter, in the second edition of the \nEncyclopaedia of Islam, says, \u201cLike his uncle Mu\u1e25ammad b. Marw\u0101n, whom he [Maslama] succeeded in Asia \nMinor in many respects, he was, as the son of a slave-girl, excluded from the succession to the caliphate\u201d (G. \nRotter, \u201cMaslama b. \u02bfAbd al-Malik b. Marw\u0101n,\u201d Encyclopaedia of Islam, 2nd ed., ed. P. J. Bearman et al., [Leiden: \nBrill Online]).\n\n86.  Ibn \u1e24azm al-Andalus\u012b, Ras\u0101\u02beil Ibn \u1e24azm al-Andalus\u012b, ed. I\u1e25s\u0101n \u02bfAbb\u0101s, 4 vols. (Beirut: al-Mu\u02beassasa \nal-\u02bfArabiyya li-l-Dir\u0101s\u0101t wa-l-Nashr, 2007), 2:104. No such limitations were in place during Ibn \u1e24azm\u2019s own \nlifetime, when it came to both the \u02bfAbb\u0101sids and the Umayyads of al-Andal\u016bs, where caliphs were born nearly \nexclusively to concubines; see D. Fairchild Ruggles, \u201cMothers of a Hybrid Dynasty: Race, Genealogy, and \nAcculturation in al-Andalus,\u201d Journal of Medieval and Early Modern Studies 34, no. 1 (2004): 65\u201394.\n\n87.  The debate on whether there was a general prejudice against haj\u012bns is a long one, starting with Goldziher, \npassing through Lewis, towards the slightly more nuanced interpretations of Bashear and \u02bfAthamina. Whereas \nLewis uses this discrimination to argue for the success of the \u02bf Abb\u0101sid revolution, he brings minimal evidence to \nthe discussion and makes use of discriminatory language.", "start_char_idx": 59345, "end_char_idx": 62253, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4e85cc9d-8254-4b3f-b0e9-d48a35353eb0": {"__data__": {"id_": "4e85cc9d-8254-4b3f-b0e9-d48a35353eb0", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7ec01d0b-ebfd-46a6-8a3b-dc62830bee58", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "9b83c977d5015d6649bb2b299da711bd336e957e045147a6b77348f5d80e8e2e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "90e59f41-27e9-45a8-9934-bd4f1e75c34c", "node_type": "1", "metadata": {}, "hash": "640837ecb2e5ef25b1bf9676375760bc8f84366758cc99a0fecb533a6852dd9a", "class_name": "RelatedNodeInfo"}}, "text": "The other three instead inform Robinson\u2019s assessment \nof the Goldziher argument, which he summarizes as: \u201cNot all men took concubines; the majority seem to have \nbeen highly critical of the practice. The children of these unions were subsequently discriminated against as a \nresult of the chauvinistic beliefs of the Arab majority; evidence for this is in the derogatory reports that claim \nto be dated to the time, as well as the lack of haj\u012bn caliphs and the poor performances of haj\u012bns in the marriage \nmarket. But over time these attitudes softened and with the arrival of the \u02bfAbb\u0101sids came greater tolerance\u201d \n(Robinson, Marriage, 98\u2013106, quote from 102). See also I. Goldziher, Muslim Studies, ed. S. M. Stern, trans. C. R. \nBarber and S. M. Stern, 2 vols. (Chicago: Aldine, 1966), 1:98\u2013136; Bernard Lewis, Race and Slavery in the Middle \nEast: An Historical Enquiry (Oxford: Oxford University Press, 1990), 38\u201339; Suliman Bashear, Arabs and Others in \nEarly Islam (Princeton, NJ: Darwin Press, 1998), 39\u201340; K. \u02bfAthamina, \u201cHow did Islam Contribute to Change the \nLegal Status of Women,\u201d Al-Qantara 28, no. 2 (2007): 383\u2013408, at 395\u201396.\n\n88.  Urban, Conquered Populations in Early Islam, 125\u201326.\n89.  \u0141ewond, \u201cThe History of \u0141ewond (Patmabanut\u2018iwn \u0141ewond),\u201d in Matenagirk\u2018 Hayoc\u2018, ed. Geworg \n\nT\u0113r-Vardanean, 6:711\u2013854 (Ant\u2018ilias: Calouste Gulbenkian Foundation, 2007), 6:817. Et\u2018\u0113 ehas patrikn Hayoc\u2018 \ni t\u2018ikowns awgnaganowt\u2018ean ew owni \u01ddnd iwr \u01ddntirs heceloc\u2018 hng\u0113tasan hazar aranc\u2018 va\u1e59eloc\u2018; translated in \nJean-Pierre Mah\u00e9, Bernadette Martin-Hisard, and Alexan Hakobian, eds. and trans., Lewond Vardapet: discours \nhistorique; avec en annexe La Correspondance d\u2019Omar et de L\u00e9on (Paris: Peeters, 2015), 124; Vacca cautions \nagainst viewing this as explicit support for Marw\u0101n\u2019s claims to the caliphate, but a consequence of the Bagratuni-\nMamikonean rivalry; see Vacca, \u201cThe Umayyad North,\u201d 231.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  400\n\nsecond fitna.90 By the third fitna considerable generational and demographic shifts had \ntaken place amongst the imperial elite, with the descendants of \u02bfAbd al-Malik splintering \ninto disparate factions in an attempt to achieve the caliphate. In turn, these factions began \nto be constituted around military ties that allowed individual heirs to draw upon local \npower bases, primarily in Syria, al-Jaz\u012bra, and the caliphal North. As evidenced by the case \nof Marw\u0101n b. Mu\u1e25ammad, these dynamics favored heirs who had served on the frontier \nor as long-term governors, and our narrative sources place the events in these areas of \nthe caliphate.91 As we shall see, both al-Wal\u012bd b. Yaz\u012bd and Yaz\u012bd b. al-Wal\u012bd, who had not \nenjoyed gubernatorial and military appointments, were highly reliant on the loyalty of \ntheir kinsmen who had.", "start_char_idx": 62254, "end_char_idx": 65093, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "90e59f41-27e9-45a8-9934-bd4f1e75c34c": {"__data__": {"id_": "90e59f41-27e9-45a8-9934-bd4f1e75c34c", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4e85cc9d-8254-4b3f-b0e9-d48a35353eb0", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "0d10511dd01661d15256547351953e205ae67bad28897b1c88ba89b1e9df9064", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "05d9301c-9d61-4f2a-9af3-947378774f7c", "node_type": "1", "metadata": {}, "hash": "c8d31fa724390c7188d01f5d0324b7a4879ebe09786fa4bcd8c1033359703887", "class_name": "RelatedNodeInfo"}}, "text": "Maslama, as the scholarship\u2019s haj\u012bn par excellence, is said to have \nnever become caliph due to lack of opportunity, the circumstances of his birth, and because \nhe died during Hish\u0101m\u2019s long reign.92 Al-\u02bfAbb\u0101s, who outlived both Maslama and Hish\u0101m, \nsaw both his concubine-born brothers take up the title of caliph, so why would he not throw \nhis own name into the lot? As will be discussed in the subsequent section, the Christian \ntradition shows he may have, while the Arabic-Islamic sources present a figure who foresaw \nthe fitna and aimed to prevent it. \n\n4. Al-\u02bfAbb\u0101s\u2019s Role in Late-Antique Sources on the Fitna\n\nThe two main sets of sources used to reconstruct the role of al-\u02bfAbb\u0101s in the third fitna \nare Arabic-Islamic sources and Christian sources in Greek, Syriac, and Arabic. As can be seen \nin the following table these sources overlap considerably in their memory and presentation \nof al-\u02bfAbb\u0101s, preserving raiding notices prior to the fitna as well as maintaining a similar \nchronology of events. \u0141ewond, interestingly, omits the role of al-\u02bfAbb\u0101s, but does make \nmention of al-Wal\u012bd\u2019s killing. What is particularly notable is the fact that the Christian \nsources\u2019 perception of al-Wal\u012bd b. Yaz\u012bd is in line with the notices in the Arabic-Islamic \nsources, where he is presented as a drunkard and unfit for the caliphate.93 Furthermore, \n\n90.  The youngest of \u02bfAbd al-Malik\u2019s sons to become caliph was Hish\u0101m, born in 72/691, the same year as the \ndefeat of Mu\u1e63\u02bfab al-Zubayr. See al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1466.\n\n91.  Blankinship argues that this model originates with Maslama b. \u02bfAbd al-Malik, referring to Marw\u0101n b. \nMu\u1e25ammad as one of his prot\u00e9g\u00e9s. As we have seen, al-\u02bfAbb\u0101s appears at a very similar time, and perhaps the \nfirst haj\u012bn to do this was Mu\u1e25ammad b. Marw\u0101n. However, Blankinship correctly identifies the possibility of the \ngeneration of independent power bases established by various princes in the 100s/720s. See Blankinship, The \nEnd of the Jih\u0101d State, 87\u201388.\n\n92.  As Robinson rightly points out, \u201cThere are other reasons [besides being concubine-born] why Maslama \nnever became caliph such as his lack of opportunity (he died towards the end of the long reign of his brother \nHish\u0101m) and his responsibility for the failed siege of Constantinople\u201d (Majied Robinson, \u201cProsopographical \nApproaches to the Nasab Tradition: A Study of Marriage and Concubinage in the Tribe of Mu\u1e25ammad, 500\u2013750 \nCE\u201d [PhD thesis, University of Edinburgh, 2013], 126). For examples of Maslama\u2019s ineligibility in the scholarship, \nsee n. 85 in this article.\n\n93.  This is not only the case for al-Wal\u012bd, as shall be demonstrated, but also for Hish\u0101m b. \u02bfAbd al-Malik. \nNotably, the same cannot be said for \u02bf Umar b. \u02bf Abd al-\u02bfAz\u012bz, as his representation in Michael the Syrian is overtly \nnegative whilst in other Syriac sources it is largely positive. See Borrut, Entre m\u00e9moire et pouvoir, 303\u20135; This \nis not unique to the Syriac either, with the Armenian author \u0141ewond stating that: \u201cHe [\u02bfUmar] was, they say, \nthe noblest of all those people of his lineage (zsa asen aznowakanagoyn k\u2018an zamenayn ars azgatohmi iwroy)\u201d", "start_char_idx": 65094, "end_char_idx": 68224, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "05d9301c-9d61-4f2a-9af3-947378774f7c": {"__data__": {"id_": "05d9301c-9d61-4f2a-9af3-947378774f7c", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "90e59f41-27e9-45a8-9934-bd4f1e75c34c", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "193a5eb5f03fbc8cdf39ffaea4de75a0ff11f9a542c99a4b3aea725fe2912703", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "38f3bb10-118d-4f72-876a-3389470cc057", "node_type": "1", "metadata": {}, "hash": "a2658013f684d1a6f45fb1a0d15e2833a9cefb6b4716b55a0220a3a3c919c53c", "class_name": "RelatedNodeInfo"}}, "text": "401  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nnearly all of the sources assessed here preserve the notice of al-\u02bfAbb\u0101s\u2019 arrival at Ru\u1e63\u0101fa and \nimprisonment of the Ban\u016b Hish\u0101m.\n\nTable 1: Al-\u02bfAbb\u0101s in Late Antique Sources.94\n\nArabic Arme-\nnian\n\n\u201cEastern Source\u201d Syriac\nAl-Mad\u0101\u02bein\u012b \u201cDionysius\u201d\n\n                           \nSources\n\nInformation\n\nA\nl-\n\nLa\nyt\n\nh \nb.\n\n S\na\u02bf\n\nd\n\nA\nl-\n\nY\na\u02bf\n\nq\u016b\nb\u012b\n\nK\nha\n\nl\u012bf\na \n\nb.\n K\n\nha\nyy\n\na\u1e6d\n\nA\nl-\n\n\u1e6ca\nba\n\nr\u012b\n\nA\nl-\n\nBa\nl\u0101\n\ndh\nur\n\n\u012b\n\nK\nit\n\n\u0101b\n a\n\nl-\n\u02bfU\n\nyu\nn\n\n\u0141e\nw\n\non\nd\n\nTh\neo\n\nph\nan\n\nes\n\nA\nga\n\npi\nus\n\n o\nf M\n\nan\nbi\n\nj\n\nM\nic\n\nha\nel\n\n t\nhe\n\n S\nyr\n\nia\nn\n\nCh\nro\n\nni\ncl\n\ne \n12\n\n34\n\nM\nic\n\nha\nel\n\n t\nhe\n\n S\nyr\n\nia\nn \n\n(A\nrm\n\n)\n\nCh\nro\n\nni\ncl\n\ne \nof\n\n \nZu\n\nqn\n\u012bn\n\nCh\nro\n\nni\ncl\n\ne \n84\n\n6\n\nConquest of Tyana X X X X X X X X X X\n\nRaid, 90/708\u20139 X X X X X\n\nRaid 93/711\u201312 X X X X X X X X X\n\nRaid 94/712\u201313 X X\n\nRaid 103/721\u201322 X X X X X X\n\nPrays over Hish\u0101m X\n\nAl-\u02bfAbb\u0101s sent to \nRu\u1e63\u0101fa (imprisoning \nHish\u0101m\u2019s sons)\n\nX X X X X X X\n\nPut in charge of \ncaliphate\n\nX X X\n\nMistreats Hish\u0101m\u2019s \nfamily\n\nX X X X X\n\nDesires caliphate X X\n\nSpreads rumors X X\n\nBetrays al-Wal\u012bd X X X X X X X X X X\n\nAl-Wal\u012bd\u2019s \nlicentiousness\n\nX X X X X X X X X\n\nConcubine narrative X X X\n\nForced to betray al-\nWal\u012bd for Yaz\u012bd\n\nX X X X X\n\nRevolt in \u1e24im\u1e63 X X X X X X X X\n\nAl-\u02bfAbb\u0101s dies in \nprison\n\nX X X X X\n\nMistakes al-\u02bfAbb\u0101s \nb. al-Wal\u012bd for \n\u02bfAbb\u0101sids\n\nX X\n\n(\u0141ewond, Patmabanut\u2018iwn, 6:761).\n94.  The categorization of the sources reflects the needs of the article and the divisions presented do not \n\nreflect late antique sources as a whole, as these are not easily classifiable or independent of one another based \non the confessional identity of the author or language of production.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  402\n\n4.1 Arabic-Islamic Sources\n\nThe main Arabic-Islamic sources for reconstructing the third fitna are the histories of \nKhal\u012bfa b. Khayy\u0101\u1e6d (d. 240/855), al-Bal\u0101dhur\u012b (d. 279/892), al-Ya\u02bfq\u016bb\u012b (d. 284/897\u201398), and \nal-\u1e6cabar\u012b (d. 310/923).", "start_char_idx": 68229, "end_char_idx": 70256, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "38f3bb10-118d-4f72-876a-3389470cc057": {"__data__": {"id_": "38f3bb10-118d-4f72-876a-3389470cc057", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "05d9301c-9d61-4f2a-9af3-947378774f7c", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "9a888e3fdfdeb90b5f13da59ff107954b77ecfcc6c6f58f04ebbd01547b5539b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2cb97226-6431-450c-ba11-ae5fb745ee53", "node_type": "1", "metadata": {}, "hash": "5ad7ac12a8ae653536fc474aafc4fcc076bec2297fccfd1d82076062ac06b07e", "class_name": "RelatedNodeInfo"}}, "text": "310/923). The following discussion will trace the role of al-\u02bfAbb\u0101s in the killing \nof his cousin al-Wal\u012bd b. Yaz\u012bd across the four Arabic-Islamic sources mentioned above, \nwhich do not appear to have been reconciled and demonstrate significant confusion and \ncontradictions. For the sake of clarity, a brief outline of the main themes is warranted. \n\nFirst of all, we must recognize that the only detailed narrative account of events is that \nof al-Mad\u0101\u02bein\u012b, which is accessed by al-\u1e6cabar\u012b through the recension of A\u1e25mad b. Zuhayr, \nwhile al-Bal\u0101dhur\u012b seems to have been accessing the material directly.95 The absence of the \ntransmitter in Khal\u012bfa\u2019s account of the killing of al-Wal\u012bd\u2014despite al-Mad\u0101\u02bein\u012b serving as one \nof his main sources prior to this\u2014may indicate that he did not have access to this material, \nor that it did not fit the terse narrative style of his text. Khal\u012bfa\u2019s narrative corroborates the \ntwo al-Mad\u0101\u02bein\u012b transmissions of al-Bal\u0101dhur\u012b and al-\u1e6cabar\u012b; in it al-\u02bfAbb\u0101s warns against \nthe uprising against al-Wal\u012bd b. Yaz\u012bd, following which he was captured by his brother \nYaz\u012bd\u2019s supporters. The other possibility is that Khal\u012bfa had yet to incorporate this material \nby the time Baq\u012b b. Makhl\u0101d (d. 276/889) learnt his T\u0101r\u012bkh and brought it west, but this \nwe cannot prove.96 The sources (aside from al-Ya\u02bfq\u016bb\u012b) all agree that al-\u02bfAbb\u0101s tried to \ndissuade his brother Yaz\u012bd b. al-Wal\u012bd from opposing al-Wal\u012bd b. Yaz\u012bd. Second, paired with \nal-\u1e6cabar\u012b\u2019s classification of him as sayyid Ban\u012b Marw\u0101n, we should identify al-\u02bfAbb\u0101s as the \nmost senior figure in the wider Marw\u0101nid family. This responsibility may have prevented \nhim from immediately joining the younger aggrieved factions of the Ban\u016b al-Wal\u012bd b. \u02bfAbd \nal-Malik and Ban\u016b Hish\u0101m, who appear explicitly as the opposition to al-Wal\u012bd b. Yaz\u012bd. \nThat in both traditions he turns the tide of events testifies to his position within the polity, \nas well as foreshadowing the impending fitna. Third, al-\u02bfAbb\u0101s\u2019 high status indicates that \nhaj\u012bns were integral to late Marw\u0101nid politics and is a reminder that caliphal succession \nwas often determined years, if not decades, prior to the event and thus should not reflect \nhow we view the political realities of individual reigns.97 Furthermore, almost all of the \nmajor figures presented in the narratives were haj\u012bns: Yaz\u012bd b. al-Wal\u012bd, Bishr b. al-Wal\u012bd, \n\u02bfUmar b. al-Wal\u012bd, al-\u02bfAbb\u0101s b. al-Wal\u012bd, Ibr\u0101h\u012bm b. al-Wal\u012bd, Sa\u02bf\u012bd b. \u02bfAbd al-Malik, and \u02bfAbd \nal-\u02bfAz\u012bz b. \u1e24ajj\u0101j. This is probably not a coincidence; as mentioned above, they had been \nappointed to governorships and they led raids. In the increasingly fragmented Marw\u0101nid \nstate they appear to be among the few members of the imperial elite who maintained a \nsustained territorial influence and could rely on military support. However, as in the case of \n\n95.  Ilkka Lindstedt, \u201cThe Transmissions of al-Mad\u0101\u02bein\u012bs Historical Material to al-Bal\u0101dhur\u012b and al-\u1e6cabar\u012b: \nA Comparison and Analysis of Two Khabars,\u201d Studia Orientalia 114 (2013): 41\u201364.", "start_char_idx": 70247, "end_char_idx": 73281, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2cb97226-6431-450c-ba11-ae5fb745ee53": {"__data__": {"id_": "2cb97226-6431-450c-ba11-ae5fb745ee53", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "38f3bb10-118d-4f72-876a-3389470cc057", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "380dd7b2a5de2b1b01a4ba5f7d76684b5d2e3602c0077b80e72fc4eef5f90292", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3b268e84-4262-4e84-b229-79c06a218a5c", "node_type": "1", "metadata": {}, "hash": "8d7e6aa906cfcd0f35a5cb1c29934695701020d5f125b64534712825675d13cb", "class_name": "RelatedNodeInfo"}}, "text": "On al-Bal\u0101dhur\u012b\u2019s use of \nal-Mad\u0101\u02bein\u012b, see also Ryan J. Lynch, Arab Conquests and Early Islamic Historiography: The Futuh al-Buldan of \nal-Baladhuri (London: I. B. Tauris, 2019), 78\u201379.\n\n96.  On the transmission of Khal\u012bfa\u2019s T\u0101r\u012bkh, see Tobias Andersson, Early Sunn\u012b Historiography: A Study of the \nT\u0101r\u012bkh of Khal\u012bfa b. Khayy\u0101\u1e6d (Leiden: Brill, 2019), 16\u201320.\n\n97.  As we saw earlier, al-Wal\u012bd b. Yaz\u012bd\u2019s nomination was secured in the aftermath of the Muhallabid revolt \nin the early 100s/720s. \n\n\n\n403  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nthe Muhallabids, they also had to face anti-haj\u012bn rhetoric, probably reflecting the anxieties \nof a \u201cpure\u201d Arabian elite in the face of growing practice of concubinage.98 Fourth, all the \nbuild up to al-Wal\u012bd\u2019s death at al-Bakhr\u0101\u02be allows us to ascertain that al-\u02bfAbb\u0101s was operating \nlargely out of \u1e24im\u1e63 and was able to call upon active military support. This is a further \nreminder that even if a figure were removed from a position they could continue to enjoy \nthe privileges and status associated with office. \n\nSteven Judd has demonstrated that the narratives of the beginning of the third fitna, \nincluding al-Wal\u012bd\u2019s killing in al-Bakhr\u0101\u02be, are often confused and anachronistic, reflecting \nthe contemporary concerns of the \u02bfAbb\u0101sid-era compilers.99 His analysis is built on the \naccounts as found in al-Bal\u0101dhur\u012b and al-\u1e6cabar\u012b, who nearly exclusively follow the Basran \ntransmitter, al-Mad\u0101\u02bein\u012b (d. ca. 228/842\u201343). Despite their reliance on the same source, the \ntwo compilers focus on different aspects; al-Bal\u0101dhur\u012b highlights religious disputes, while \nal-\u1e6cabar\u012b identifies tribal and factional divisions.100 Khal\u012bfa b. Khayy\u0101\u1e6d\u2019s account of the fitna, \non the other hand, does not use what up until this point was his main source, al-Mad\u0101\u02bein\u012b, \nbut a minor authority, Ism\u0101\u02bf\u012bl b. Ibr\u0101h\u012bm\u2014Khal\u012bfa may have used al-Mad\u0101\u02bein\u012b more for \nchronology than akhb\u0101r.101 As Steven Judd\u2019s analysis does not include Khal\u012bfa\u2019s account, a \nbrief outline of it is warranted, as it corroborates al-Mad\u0101\u02bein\u012b\u2019s account but does not contain \nits pietistic and foreshadowing embellishments. The only legitimizing narrative present \nin Khal\u012bfa\u2019s account pertains to the killing itself, where he draws a comparison between \nal-Wal\u012bd b. Yaz\u012bd and another murdered caliph, \u02bfUthm\u0101n b. \u02bfAff\u0101n (d. 35/654). According to \nthe historian, when al-Wal\u012bd was surrounded he picked up the Qur\u02be\u0101n and said, \u201cI shall be \nmurdered the same way the son of my paternal uncle, \u02bfUthm\u0101n, was murdered [i.e. reading \nthe Qur\u02be\u0101n].\u201d102 This is the only eulogizing or legitimizing narrative within his account of \nal-Wal\u012bd\u2019s killing, and the fact that it is positioned after a khabar in which the caliph is \nreferred to as a \u201csodomite\u201d (l\u016b\u1e6d\u012b), and a sermon delivered by Yaz\u012bd b. al-Wal\u012bd, imply that it \nis doubtful that Khal\u012bfa lent it much credence.", "start_char_idx": 73282, "end_char_idx": 76153, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3b268e84-4262-4e84-b229-79c06a218a5c": {"__data__": {"id_": "3b268e84-4262-4e84-b229-79c06a218a5c", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2cb97226-6431-450c-ba11-ae5fb745ee53", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "20477b9f1e9db18697d1692d62e13961e840f06398b41e64a64f5d825cf515e3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "30c62cbf-ee5c-42d5-abed-b204098f67de", "node_type": "1", "metadata": {}, "hash": "8c1b866e9494313b0d992631b156d41723db378cf3e0072140d092857d7372e8", "class_name": "RelatedNodeInfo"}}, "text": "Khal\u012bfa downplays al-Wal\u012bd\u2019s depravity and \ndrunkenness, focusing on administrative and political matters.103 There is no reference to \nthe Qadar\u012bs or Kalb\u012bs, and Khal\u012bfa\u2019s matter of fact narration places the caliph\u2019s cousins at \n\n98.  Robinson has shown that by the 100s/720s the percentage of Marw\u0101nid sons born to concubines \noutstripped the Qurash\u012b average (Robinson, Marriage, 180\u201381). For the anxieties around the liminal status of \nhaj\u012bns, see the apocalyptic tradition stating that they will join the Byzantines (al-r\u016bm) against the caliphate in \nNu\u02bfaym b. \u1e24ammad, Fitan, 2:449; idem, The Book of Tribulations, 265.\n\n99.  Judd, \u201cMedieval Explanations,\u201d 103\u20134.\n100.  Ibid., 91\u201393. This tribal distinction is strongly taken up by later compilers, e.g., al-Mas\u02bf\u016bd\u012b, al-Tanb\u012bh \n\nwa-l-ishr\u0101f, 8:323; idem, Le Livre de l\u2019avertissement, 418.\n101.  As mentioned, his main source is Ism\u0101\u02bf\u012bl b. Ibr\u0101h\u012bm who, by my count, for the years between 126/743\u201344 \n\nto 130/747\u201348 is cited as his transmitter for seventeen of thirty-nine notices. This is operating on Wurtzel and \nAndersson\u2019s suggestion that Khal\u012bfa (or his transmitter Baq\u012b b. Makhlad) may have regularly confused Ism\u0101\u02bf\u012bl\u2019s \npaternal grandfather, so Ism\u0101\u02bf\u012bl b. Is\u1e25aq and Ism\u0101\u02bf\u012bl b. Ibr\u0101h\u012bm were counted as one and the same. See Khal\u012bfa b. \nKhayy\u0101\u1e6d. Khalifa Ibn Khayyat\u2019s History, 36; Andersson, Early Sunn\u012b Historiography, 112, 119.\n\n102.  Wa-q\u0101la aqtula kam\u0101 qutila ibn \u02bfamm\u012b \u02bfUthm\u0101n (Khal\u012bfa b. Khayy\u0101\u1e6d, T\u0101r\u012bkh, 2:550; idem, Khalifa Ibn \nKhayyat\u2019s History, 256).\n\n103.  Andersson, Early Sunn\u012b Historiography, 270\u201371.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  404\n\nthe forefront of the plot to overthrow him. The first khabar of his reign (after the notice \nregarding his date of death, age, birthplace, and regnal length) states:\n\nIsm\u0101\u02bf\u012bl b. Ibr\u0101h\u012bm < \u02bfAbd All\u0101h b. W\u0101qid al-Jarm\u012b, who was a witness to the killing of \nal-Wal\u012bd.\n\nWhen they agreed to murder al-Wal\u012bd, they entrusted the leadership (qallad\u016b amruhum) \nto Yaz\u012bd b. al-Wal\u012bd b. \u02bf Abd al-Malik b. Marw\u0101n. \u02bf Abd al-\u02bfAz\u012bz b. al-\u1e24ajj\u0101j b. \u02bf Abd al-Malik \n(d. 126/744), a member of his family, pledged allegiance to him. Yaz\u012bd b. al-Wal\u012bd went \nout one night to his brother, al-\u02bfAbb\u0101s, to consult him (sh\u0101wara) about killing al-Wal\u012bd. \nHe advised him against it. 104\n\nKhal\u012bfa, therefore, does not provide a reason for the killing of al-Wal\u012bd but introduces \nthe two main actors: Yaz\u012bd b. al-Wal\u012bd and \u02bfAbd al-\u02bfAz\u012bz.", "start_char_idx": 76154, "end_char_idx": 78635, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "30c62cbf-ee5c-42d5-abed-b204098f67de": {"__data__": {"id_": "30c62cbf-ee5c-42d5-abed-b204098f67de", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3b268e84-4262-4e84-b229-79c06a218a5c", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "238a776565d45ba097e51867ee55a0463b47857400218e9958b01d192cf45c6a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2e5d16ab-a1ca-4c70-a41e-cb8659c5d409", "node_type": "1", "metadata": {}, "hash": "984ad0c072e5e8959889a5e54efe12c79b732436416e005d23cd0e7a4358f6f0", "class_name": "RelatedNodeInfo"}}, "text": "Yaz\u012bd b. al-Wal\u012bd was the son of \nal-Wal\u012bd and Sh\u0101h Afrid bt. F\u012br\u016bz b. Yazdegerd (III), an umm walad.105 \u02bfAbd al-\u02bfAz\u012bz was a \nminor figure up until this point, the son of the haj\u012bn al-\u1e24ajj\u0101j b. \u02bfAbd al-Malik and either \nan umm walad or Ray\u1e6da bt. \u02bfUbayd All\u0101h b. \u02bfAbd All\u0101h, the mother of the first \u02bfAbb\u0101sid \ncaliph Ab\u016b al-\u02bfAbb\u0101s.106 Furthermore, \u02bfAbd al-\u02bfAz\u012bz married a daughter of Hish\u0101m, Umm \nSalama, with whom he went on pilgrimage in 124/741\u201342.107 Considering that al-Wal\u012bd had \nimprisoned Hish\u0101m\u2019s family upon his accession, it is understandable that \u02bfAbd al-\u02bfAz\u012bz was \nprominent in the anti-Wal\u012bd faction. He would be rewarded by Yaz\u012bd later, being named \nwal\u012b al-\u02bfahd (heir apparent) after Ibr\u0101h\u012bm b. al-Wal\u012bd.108 That Yaz\u012bd sought al-\u02bfAbb\u0101s\u2019 advice \nsupports his position in the post-Hish\u0101m period as the head of the Marw\u0101nids. Khal\u012bfa\u2019s \nnarrative continues with al-\u02bfAbb\u0101s going to support al-Wal\u012bd at al-Bakhr\u0101\u02be (21 km south \nof Palmyra) with an army of \u1e24im\u1e63\u012bs (jund min ahl \u1e24im\u1e63) who reached al-Wal\u012bd without \ntheir general, as he had been seized by his brother\u2019s troops.109 Al-\u02bfAbb\u0101s was seized by \u02bfAbd \nal-\u02bfAz\u012bz\u2019s generals and forced to swear the bay\u02bfa to Yaz\u012bd, prompting a large defection from \nal-Wal\u012bd\u2019s camp.110 The specification of ahl \u1e24im\u1e63 indicates that for our chroniclers al-\u02bfAbb\u0101s \nmaintained authority in his old governorate, despite his removal nearly thirty years prior. \nSyrian military loyalty, therefore, is presented as not being to al-Wal\u012bd but to al-\u02bfAbb\u0101s, \n\n104.  Wa-k\u0101na shahada qatal al-Wal\u012bd q\u0101la lamm\u0101 ajma\u02bf\u016b \u02bfal\u0101 qatal al-Wal\u012bd qallad\u016b amruhum Yaz\u012bd b. \nal-Wal\u012bd b. \u02bfAbd al-Malik b. Marw\u0101n, wa-b\u0101y\u02bfahu min ahl baytahu \u02bfAbd al-\u02bfAz\u012bz b. al-\u1e24ajj\u0101j b. \u02bfAbd al-Malik \nfa-kharaja Yaz\u012bd b. al-Wal\u012bd fa-at\u0101 akh\u0101hu al-\u02bfAbb\u0101s laylan fa-sh\u0101wara f\u012b qatl al-Wal\u012bd fa-nah\u0101hu \u02bfan dh\u0101lika \n(Khal\u012bfa b. Khayy\u0101\u1e6d, T\u0101r\u012bkh, 2:548; idem, Khalifa Ibn Khayyat\u2019s History, 254).\n\n105.  Al-Zubayr\u012b, Nasab al-Quraysh, 165; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 8:66.\n106.", "start_char_idx": 78636, "end_char_idx": 80613, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2e5d16ab-a1ca-4c70-a41e-cb8659c5d409": {"__data__": {"id_": "2e5d16ab-a1ca-4c70-a41e-cb8659c5d409", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "30c62cbf-ee5c-42d5-abed-b204098f67de", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "92ea51792b2f7a319dd2fe57f42a1f13a227bf4108aff8776309988020b43acd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "32b784ff-bebe-4743-b04f-4a7b899fad4d", "node_type": "1", "metadata": {}, "hash": "e62e4340271ecd3b2ddd9921d38f93f54cf844c3d29f97d548ea709d5264f234", "class_name": "RelatedNodeInfo"}}, "text": "106.  In the early nasab tradition he is the son of an umm walad (see al-Zubayr\u012b, Nasab al-Quraysh, 168); \n\nwhereas later he is found as the daughter of Ray\u1e6da (Ibn \u1e24azm, Ras\u0101\u02beil, 2:147; Ibn \u02bfAs\u0101kir, T\u0101rikh mad\u012bnat \nDimashq, 36:269\u201371); for the mother of Ab\u016b \u02bfAbb\u0101s, see al-Zubayr\u012b, Nasab al-Quraysh, 30; Ibn \u1e24azm, Jamharat \nans\u0101b al-\u02bfarab, 20.\n\n107.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1727; idem, The History, 26:68.\n108.  Marsham, Rituals, 120.\n109.  Khal\u012bfa b. Khayy\u0101\u1e6d, T\u0101r\u012bkh, 2:549; on Bakhr\u0101\u02be, see D. Genequand, \u201cAl-Bakhra (Avatha), from the Tetrarchic \n\nFort to the Umayyad Castle,\u201d Levant 36 (2004): 225\u201342.\n110.  Khal\u012bfa b. Khayy\u0101\u1e6d, T\u0101r\u012bkh, 2:549; idem, Khalifa Ibn Khayyat\u2019s History, 255.\n\n\n\n405  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nindicating that the haj\u012bn, although not the caliph, as sayyid Ban\u012b Marw\u0101n swayed loyalties \nand allegiances. \n\n4.1.1 Al-Mad\u0101\u02bein\u012b\u2019s account of al-\u02bfAbb\u0101s\u2019 role\n\nAs noted previously, al-Bal\u0101dhur\u012b\u2019s and al-\u1e6cabar\u012b\u2019s narratives of the killing of al-Wal\u012bd \nare transmitted on the authority of al-Mad\u0101\u02bein\u012b.111 The fifth/eleventh century Kit\u0101b al-\u02bfUy\u016bn \nwa-l-\u1e25ad\u0101\u02beiq f\u012b akhb\u0101r al-\u1e25aq\u0101\u02beiq also makes use of al-Mad\u0101\u02bein\u012b; however it is more or less \nthe same account as that of al-Bal\u0101dhur\u012b with minor variations. This means we are able to \nreconstruct al-Mad\u0101\u02bein\u012b\u2019s narrative as preserved across these three sources, but because \nof the texts\u2019 dates of production and the similarities between the Ans\u0101b and the \u02bfUy\u016bn, \nthe main comparison will be between al-Bal\u0101dhur\u012b and al-\u1e6cabar\u012b. This will be done by \nundergoing a thorough overview of the akhb\u0101r narrated on the authority of al-Mad\u0101\u02bein\u012b, \nwhich will be compared to the \u201cDionysius circuit\u201d later. To repeat, according to al-Bal\u0101dhur\u012b \nand al-\u1e6cabar\u012b, al-Wal\u012bd b. Yaz\u012bd sent al-\u02bfAbb\u0101s to Ru\u1e63\u0101fa to imprison Hish\u0101m\u2019s progeny and \nsecure the treasury or storehouses (al-khaz\u0101\u02bein).112 According to al-\u1e6cabar\u012b, al-Wal\u012bd\u2019s k\u0101tib, \n\u02bfIy\u0101\u1e0d\u2014who had been imprisoned at Ru\u1e63\u0101fa by the caliph\u2014ordered the storehouse/treasury \ndoors (abw\u0101b al-khaz\u0101\u02bein) to be shut upon Hish\u0101m\u2019s death.113 How the imprisoned scribe \nmanaged to do this is difficult to imagine; however, as we shall see, the Syriac sources \nreport that al-\u02bfAbb\u0101s entered into the treasury (gazz\u00e2) as well.", "start_char_idx": 80609, "end_char_idx": 82852, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "32b784ff-bebe-4743-b04f-4a7b899fad4d": {"__data__": {"id_": "32b784ff-bebe-4743-b04f-4a7b899fad4d", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2e5d16ab-a1ca-4c70-a41e-cb8659c5d409", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "5f6442e4ee1235b23eafd09a341e0ef72d715826bd0a2149627019f92796c008", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0cb6b88e-bb47-4a73-a256-1998a2b6f1fa", "node_type": "1", "metadata": {}, "hash": "266a279a75f88cb0e2f6d88c91b17b73d52c7d9994373eab77ecb7df0810411a", "class_name": "RelatedNodeInfo"}}, "text": "The narrative of \u02bfIy\u0101\u1e0d being \nsent to secure the khaz\u0101\u02bein upon Hish\u0101m\u2019s death and al-\u02bfAbb\u0101s\u2019 imprisonment of the caliph\u2019s \nsons may indicate that al-Wal\u012bd feared he would not be granted access to the riches of the \ncaliphate, hampering his succession.\n\nAlthough al-Mad\u0101\u02bein\u012b\u2019s account does not contradict that of Khal\u012bfa, literary \nembellishments are much more common in his narrative, with the inclusion of poetry \nand conversations. Al-\u02bfAbb\u0101s is employed to foreshadow the impending fitna and warn of \nregicide, seemingly the only figure who perceived that the dispute between al-Wal\u012bd b. \nYaz\u012bd and Yaz\u012bd b. al-Wal\u012bd would bring about the fall of the Ban\u016b Marw\u0101n. In terms of how \nour two main sources accessed this material, Lindstedt has argued that al-Bal\u0101dhur\u012b\u2019s isn\u0101ds \nmake it appear as if he is accessing the material directly, whilst al-\u1e6cabar\u012b always cites it on \n\n111.  Judd, \u201cMedieval Explanations\u201d; Judd, \u201cReinterpreting Al-Wal\u012bd b. Yaz\u012bd.\u201d The anonymous Kit\u0101b al-\u02bfUy\u016bn \nlargely contains the same notices, conforming more closely to al-Bal\u0101dhur\u012b\u2019s version. But due to its late date of \nproduction (late eleventh century) and close use of earlier sources, it does not factor greatly into my discussion \nhere. \n\n112.  To what exactly khaz\u0101\u02bein refers here is difficult to say. Hillenbrand has opted for \u201cstorehouses\u201d in her \ntranslation, but texts such as the Kit\u0101b al-Amw\u0101l of Qud\u0101ma b. Ja\u02bffar seem to imply that khaz\u0101\u02bein were used \nto store ghan\u0101\u02beim and tribute (jizya). A more in-depth study of the terminology in question would be helpful. \nAl-\u1e6cabar\u012b frequently uses khaz\u0101\u02bein throughout his text, while Khal\u012bfa b. Khayy\u0101\u1e6d includes it in his list of caliphal \nadministrators as separate from bayt al-m\u0101l but still under that individual\u2019s purview, e.g., for Hish\u0101m: al-khaz\u0101\u02bein \nwa-buy\u016bt al-amw\u0101l \u02bf Abd All\u0101h b. \u02bf Amr b. al-\u1e24arith ([Administrator] of the warehouses and treasuries) (Khal\u012bfa b. \nKhayy\u0101\u1e6d, T\u0101r\u012bkh, 2:545; idem, Khalifa Ibn Khayyat\u2019s History, 252), For a recent discussion of these lists in Khal\u012bfa \nb. Khayy\u0101\u1e6d, see M. Legendre, \u201cThe Translation of the D\u012bw\u0101n and the Making of the Marwanid \u2018Language Reform\u2019: \nSecretarial Agency, Economic Incentives, Regional Dynamics in the Umayyad State,\u201d in Navigating Language in \nthe Early Islamic World, ed. Antoine Borrut and Alison Vacca (Turnhout: Brepols, forthcoming).\n\n113.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1751; idem, The History, 26:100.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  406\n\nthe authority of A\u1e25mad b. Zuhayr (d.", "start_char_idx": 82853, "end_char_idx": 85388, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0cb6b88e-bb47-4a73-a256-1998a2b6f1fa": {"__data__": {"id_": "0cb6b88e-bb47-4a73-a256-1998a2b6f1fa", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "32b784ff-bebe-4743-b04f-4a7b899fad4d", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "f0b511c065dc008ed4c6385a089c72480894869ce79ab74ef210feccfddb8de5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6f527819-0762-42e7-91d2-134a27d85f35", "node_type": "1", "metadata": {}, "hash": "0e403cfa0f568fa9f2edad74cdb9496a95e52b01c0cad3803634f7793145e219", "class_name": "RelatedNodeInfo"}}, "text": "279/892).114 Although there are a variety of differences \nin the two authors\u2019 accounts, for the sections dealing with al-\u02bfAbb\u0101s they preserve similar \nmaterial.115 Al-\u1e6cabar\u012b corroborates Yaz\u012bd\u2019s consultation with the head of the Marw\u0101nids, \nfollowing a discussion between Yaz\u012bd and one of his supporters:\n\nAccording to A\u1e25mad b. Zuhayr < \u02bfAl\u012b (al-Mad\u0101\u02bein\u012b):\n\nIf al-\u02bfAbb\u0101s gives you [Yaz\u012bd b. al-Wal\u012bd] the oath of allegiance, no one else will oppose \nyou (b\u0101ya\u02bfaka lam yukh\u0101llifka a\u1e25ad). If al-\u02bfAbb\u0101s refuses, then the people will be more \nlikely to obey him. If you insist on sticking to your opinion, then proclaim publicly that \nal-\u02bfAbb\u0101s has given the oath of allegiance to you [\u2026] Yaz\u012bd came to his brother al-\u02bfAbb\u0101s \nand told him what had been happening. Yaz\u012bd asked his advice (sh\u0101warahu) and spoke \nabusively of al-Wal\u012bd. Then al-\u02bfAbb\u0101s said to him: \u201cGo easy, Yaz\u012bd. By breaking God\u2019s \noath (\u02bfahd All\u0101h) you corrupt both true religion and this life on earth.\u201d116\n\nAl-\u02bfAbb\u0101s is again presented as pious, as a protector of the covenant of God, and as the \nmost influential of the Marw\u0101nids. The use of the terms sh\u016bra/sh\u0101wara and \u02bfahd All\u0101h \nin the khabar is reflective of the language of succession in the early Marw\u0101nid period.117 \nAl-\u1e6cabar\u012b\u2019s isn\u0101d is problematic here since al-Mad\u0101\u02bein\u012b was born nearly a decade after the \nevents, and thus could not have been an eyewitness, and we have no other indication of \nwhere the information comes from.118 Kilpatrick points out that al-\u02bfAbb\u0101s\u2019 alleged piety in \nthis matter drew comparison with his most pious uncle, \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz, in the Kit\u0101b \nal-Agh\u0101n\u012b.119 Yaz\u012bd returned to his brother to convince him again, but was called \u201cthe most \ninauspicious lamb (ash\u0101m sakhla) of the Ban\u016b Marw\u0101n,\u201d and al-\u02bfAbb\u0101s even threatened to \ntie him up and send him to al-Wal\u012bd.120 Al-Mad\u0101\u02bein\u012b\u2019s account contains further references \nto al-\u02bfAbb\u0101s\u2019 opposition, such as a confrontation with his brother in reaction to Marw\u0101n\u2019s \nletter of support for al-Wal\u012bd b. Yaz\u012bd, which Marw\u0101n, the governor of the North, had \nsent to Sa\u02bf\u012bd b. \u02bfAbd al-Malik, the governor of Palestine, who forwarded it to al-\u02bfAbb\u0101s.121 \nAl-\u02bfAbb\u0101s summoned (da\u02bf\u0101) Yaz\u012bd and threatened him. Yaz\u012bd responded that Marw\u0101n\u2019s \n \n\n114.  Ilkka Lindstedt, \u201cThe Role of al-Mad\u0101\u02bein\u012b\u2019s Students in the Transmission of His Material,\u201d Der Islam 91, \nno. 2 (2014): 295\u2013340, at 307.\n\n115.  For a comparison between how the two compilers used the akhbar\u012b\u2019s material, see Lindstedt, \u201cThe \nTransmissions.\u201d\n\n116.  Al-\u1e6cabar\u012b, al-T\u0101r\u012bkh, 2:1784; idem, The History, 26:137.\n117.  We should not, however, assume that this was fully formulated, nor does its appearance here indicate \n\nthe veracity of the report; see Marsham, Rituals, 114\u201317.\n118.  Lindstedt, \u201cTransmission,\u201d 42.\n119.", "start_char_idx": 85389, "end_char_idx": 88160, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6f527819-0762-42e7-91d2-134a27d85f35": {"__data__": {"id_": "6f527819-0762-42e7-91d2-134a27d85f35", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0cb6b88e-bb47-4a73-a256-1998a2b6f1fa", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "5548798a6108b75d5fdaec25ad50becf182e07ece722d2175f6893617898d249", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2bbcc963-0c88-40ca-a08b-98427e972cd5", "node_type": "1", "metadata": {}, "hash": "2a496ca47cf49bde8ac9f688532126f1cca9a9b23427ed194c422904f007dbdb", "class_name": "RelatedNodeInfo"}}, "text": "118.  Lindstedt, \u201cTransmission,\u201d 42.\n119.  Hilary Kilpatrick, \u201cImages of the Umayyads,\u201d in Umayyad Legacies: Medieval Memories from Syria to \n\nSpain, ed. Antoine Borrut and Paul M. Cobb, 63\u201387 (Leiden: Brill, 2010), 69; on \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz\u2019s image as \nthe most pious caliph, see Borrut, Entre m\u00e9moire et pouvoir, 283\u2013320.\n\n120.  Al-\u1e6cabar\u012b, al-T\u0101r\u012bkh, 2:1785; idem, The History, 26:138.\n121.  Al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:170\u201371; al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1785\u201388; idem, The History, 26:139\u201341; \n\nPatricia Crone, Slaves on Horses: The Evolution of the Islamic Polity (Cambridge: Cambridge University Press, \n1980), 129.\n\n\n\n407  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nclaims of rebellion were lies (irj\u0101f), and he promised (khalafa) his brother that he would \nabandon the opposition (mu\u02bf\u0101ra\u1e0da) and not attempt to depose al-Wal\u012bd.122 \n\nTherefore, in al-Mad\u0101\u02bein\u012b\u2019s narratives, al-\u02bfAbb\u0101s wishes to preserve the status quo and \nexerts substantial authority. His allegiance, in the eyes of our compilers, would be enough to \nsway the dispute. Furthermore, his status as a senior member of the Marw\u0101nids is evident in \nhis summoning of Yaz\u012bd as well as in his being Sa\u02bf\u012bd\u2019s port of call on how to proceed. Sa\u02bf\u012bd\u2019s \npresence in the narrative is curious as, despite being a son of \u02bfAbd al-Malik, he defers to \nal-\u02bfAbb\u0101s. Sa\u02bf\u012bd was a haj\u012bn and led the \u1e63\u0101\u02beifa in 106/725.123 The nasab tradition is not always \norganized chronologically; however the fact that he is placed nearly last in both al-Zubayr\u012b\u2019s \nand al-Ya\u02bfq\u016bb\u012b\u2019s lists of \u02bfAbd al-Malik\u2019s fourteen sons (he is eleventh) may indicate that \nhe was in fact amongst the youngest. This is further supported by his late appearance in \nthe sources and the fact that he was still active in the 120s/740s. Al-\u02bfAbb\u0101s\u2019 pre-eminence \namongst the Marw\u0101nids is probably owed to his relatively advanced age by this point, as \nwell as his greater military experience.\n\nAl-\u02bfAbb\u0101s\u2019 opposition to the impending regicide is reported in another khabar relayed \nby his nephew, the unnamed son of Bishr b. al-Wal\u012bd, on the authority of al-Mad\u0101\u02bein\u012b, that \ntakes the shape of a conversation between al-\u02bfAbb\u0101s and his brother Yaz\u012bd.124 Bishr urges his \nbrother, al-\u02bfAbb\u0101s, to support Yaz\u012bd but is again rebuffed, prompting al-\u02bfAbb\u0101s to exclaim, \n\u201cI believe God has permitted your destruction.\u201d125 The foreshadowing and anachronisms \nin the representation of al-\u02bfAbb\u0101s are most probably a literary construct aimed at warning \nagainst regicide and urging the avoidance of fitna at all costs. This motif is alluded to in a \npoem attributed to al-\u02bfAbb\u0101s and set after his conversation with Bishr:\n\nMay God protect you from tribulations (fitan)\n            Looming like mountains, which then violently erupt.\nIndeed, the creatures have grown weary (mallat) of your (pl.)", "start_char_idx": 88119, "end_char_idx": 90927, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2bbcc963-0c88-40ca-a08b-98427e972cd5": {"__data__": {"id_": "2bbcc963-0c88-40ca-a08b-98427e972cd5", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6f527819-0762-42e7-91d2-134a27d85f35", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "f6dae5a65ebaf34f20c429bfede0617e104c555c38262332882e12000a951131", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a0518322-1c39-499c-9dfc-cda765247b66", "node_type": "1", "metadata": {}, "hash": "38bc476816569a86eb16c27edd82427cfea321f56f47dbdcd1f46886d706f866", "class_name": "RelatedNodeInfo"}}, "text": "Indeed, the creatures have grown weary (mallat) of your (pl.) policy (siy\u0101satakum) \n           So, hold tight to the pillar (\u02bfam\u016bd) of religion and withhold yourselves. 126\n\nAgain, al-Mad\u0101\u02bein\u012b presents al-\u02bfAbb\u0101s as wanting to preserve Marw\u0101nid rule, while the \nforeshadowing imagery of the mountains and the use of fitan are anachronistic projections. \nAl-\u02bfAbb\u0101s is presented as pious, dissuading Yaz\u012bd\u2019s faction from following through, becoming \nthe bulwark trying to hold back the oncoming fitna. Writing in the aftermath of the fourth \nfitna, issues of regicide and factional disputes must have been particularly relevant for \n\n122.  Despite both citing al-Mad\u0101\u02bein\u012b as their source, the conversation between the two brothers appears quite \ndifferent linguistically when comparing the two sources. See al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:171; al-\u1e6cabar\u012b, \nT\u0101r\u012bkh, 2:1787; idem, The History, 26:140\u201341.\n\n123.  Al-Zubayr\u012b, Nasab al-Quraysh, 165; Khal\u012bfa b. Khayy\u0101\u1e6d, T\u0101r\u012bkh, 2:491; idem, Khalifa Ibn Khayyat\u2019s History, \n217; al-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh, 2:394; idem, The Works, 1049.\n\n124.  The chain of transmission is A\u1e25mad b. Zuhayr < \u02bfAl\u012b al-Mad\u0101\u02bein\u012b < Ibn Bishr al-Wal\u012bd.\n125.  Al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:171; al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1787\u201388; idem, The History, 26:141.\n126.  The translated verses (my own) are the shorter variants found in al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:171; \n\nan extra bayt is found in the version narrated in al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1788; idem, The History, 26:141.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  408\n\nal-Mad\u0101\u02bein\u012b.127 Al-Mad\u0101\u02bein\u012b\u2019s narrative comes full circle in the lead up to al-Wal\u012bd b. Yaz\u012bd\u2019s \ndeath. As in Khal\u012bfa, al-\u02bfAbb\u0101s is intercepted by one of \u02bfAbd al-\u02bfAz\u012bz b. al-\u1e24ajj\u0101j b. \u02bfAbd \nal-Malik\u2019s generals, Man\u1e63\u016br b. Jumh\u016br or Ya\u02bfq\u016bb b. \u02bfAbd al-Ra\u1e25m\u0101n al-Kalb\u012b, and forced \nto go over to \u02bfAbd al-\u02bfAz\u012bz and give his allegiance to Yaz\u012bd.128 In al-Bal\u0101dhur\u012b, Man\u1e63\u016br \ncalls al-\u02bfAbb\u0101s Ibn Qus\u1e6dan\u1e6d\u012bn, whilst in al-\u1e6cabar\u012b it is Ya\u02bfq\u016bb; this is the only significant \nvariation in the account, and both sources even agree he was accompanied by thirty men, \ncorroborating Khal\u012bfa.", "start_char_idx": 90866, "end_char_idx": 93018, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a0518322-1c39-499c-9dfc-cda765247b66": {"__data__": {"id_": "a0518322-1c39-499c-9dfc-cda765247b66", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2bbcc963-0c88-40ca-a08b-98427e972cd5", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "06d6731310d1ecedf936e9fa0540fb2461fb93ff33b01b4ba3e076f1548ebb4d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "11316040-5b40-489e-9666-6a87b6fbff35", "node_type": "1", "metadata": {}, "hash": "329867cbc8b2114abd5b19d9732bd51fffa586326c47572af60ae2d3d89ddae9", "class_name": "RelatedNodeInfo"}}, "text": "When al-\u02bfAbb\u0101s was forced to swear the bay\u02bfa to his brother, Yaz\u012bd b. al-Wal\u012bd, his \nsupporters raised the banner of al-\u02bfAbb\u0101s (na\u1e63ab\u016b r\u0101yatan) and announced that he had \ngiven his allegiance to the am\u012br al-mu\u02bemin\u012bn, Yaz\u012bd, prompting again a major defection \nfrom al-Wal\u012bd\u2019s camp. Al-\u02bfAbb\u0101s is then reported to have exclaimed, \u201cThis is one of the \nwiles of the devil (khud\u02bfa min khudi\u02bf al-shay\u1e6d\u0101n). The Ban\u016b Marw\u0101n are destroyed!\u201d129 \nAl-\u02bfAbb\u0101s\u2019 capture is made explicitly clear by both al-Bal\u0101dhur\u012b and the Kit\u0101b al-\u02bfUy\u016bn, \nwhich add: \u201che was like a prisoner amongst them.\u201d130 The lack of this notice in al-\u1e6cabar\u012b \nindicates some editing by our authors. A variant of the capture is preserved in al-\u1e6cabar\u012b, \nstill attributed to al-Mad\u0101\u02bein\u012b but this time on the authority of al-Muthann\u0101 b. Mu\u02bf\u0101wiya, an \nalleged eyewitness in al-Wal\u012bd b. Yaz\u012bd\u2019s camp.131 Al-\u02bfAbb\u0101s is said to have sent a messenger \nto al-Wal\u012bd, but on this occasion we are informed that al-Wal\u012bd suspected (ittahama) \nal-\u02bfAbb\u0101s and asked him to go to the caliph\u2019s camp. The return messenger was intercepted \nby Man\u1e63\u016br, who threatened al-\u02bfAbb\u0101s, ordering him to stay in place. After being ambushed \nby the troops of \u02bfAbd al-\u02bfAz\u012bz b. al-\u1e24ajj\u0101j, al-\u02bfAbb\u0101s went to his brother\u2019s camp, and al-Wal\u012bd \nb. Yaz\u012bd\u2019s men seeing this (al-\u02bfAbb\u0101s going to the other side), retreated.132 \n\nAl-Bal\u0101dhur\u012b has a similar narrative, but not on the authority of al-Mad\u0101\u02bein\u012b; instead \nit is narrated by Hish\u0101m b. \u02bfAmmar (d. 245/859). According to this account al-\u02bfAbb\u0101s \nfought on the side of al-Wal\u012bd, confirming his bay\u02bfa, but was thrown from his horse by \none of \u02bfAbd al-\u02bfAz\u012bz\u2019s men. He then went over (\u02bfadala) to \u02bfAbd al-\u02bfAz\u012bz, again prompting \ndefection, and the khabar ends with Yaz\u012bd pardoning (\u1e63afa\u1e25a) and freeing his brother.133 \nAl-\u02bfAbb\u0101s is therefore again able to single-handedly prompt large-scale defection from \nal-Wal\u012bd\u2019s camp. These variants fill in some of the gaps, such as how Yaz\u012bd\u2019s supporters \nknew where to intercept him but leave quite a few questions unanswered. If al-\u02bfAbb\u0101s was \ndedicated to al-Wal\u012bd\u2019s cause, why did he retreat to \u02bfAbd al-\u02bfAz\u012bz and what happened to his \n\n127.  Signficantly al-\u1e6cabar\u012b\u2019s account of the fourth fitna also comes from al-Mad\u0101\u02bein\u012b; see T. El-Hibri, \u201cThe \nRegicide of the Caliph al-Am\u012bn and the Challenge of Representation in Medieval Islamic Historiography,\u201d \nArabica 42, no. 3 (1995): 334\u201364.\n\n128.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1798\u201399; idem, The History, 26:152; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:177\u201378.", "start_char_idx": 93021, "end_char_idx": 95520, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "11316040-5b40-489e-9666-6a87b6fbff35": {"__data__": {"id_": "11316040-5b40-489e-9666-6a87b6fbff35", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a0518322-1c39-499c-9dfc-cda765247b66", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "eb5c8a89cdecab2d44b5d6cba44826c529d0c74ef9e68bd5f2de6a6e730123f2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0a3c1ee6-3da8-4e7a-9d82-84a3603d8c3d", "node_type": "1", "metadata": {}, "hash": "e55dda5d0b582e4fcc448684fe95b890c5b968cfc58adbcca064fffce86001bd", "class_name": "RelatedNodeInfo"}}, "text": "This \npart is introduced with the isn\u0101d A\u1e25mad b. Zuhayr < \u02bfAl\u012b al-Mad\u0101\u02bein\u012b< \u02bfAmr b. Marw\u0101n al-Kalb\u012b < Ya\u02bfq\u016bb b. \n\u02bfIbr\u0101h\u012bm al-Wal\u012bd.\n\n129.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1799; idem, The History, 26:152\u201353; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:178; anon., Kit\u0101b \nal-\u02bfUy\u016bn, 141. \n\n130.  Al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:178; anon., Kit\u0101b al-\u02bfUy\u016bn, 141.\n131.  The full isn\u0101d is A\u1e25mad b. Zuhayr < \u02bf Al\u012b al-Mad\u0101\u02bein\u012b < \u02bf Amr b. Marw\u0101n al-Kalb\u012b < al-Muthann\u0101 b. Mu\u02bf\u0101wiya.\n132.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1804\u20135; idem, The History, 26:157\u201359.\n133.  Al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:180.\n\n\n\n409  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ncavalry, of which we are told but who do not seem to have witnessed his \u201cimprisonment\u201d? \nConveniently, their failure to witness the ambush prompts their defection, thinking their \nleader had himself defected.\n\nAl-\u02bfAbb\u0101s\u2019 role in al-Mad\u0101\u02bein\u012b\u2019s narrative, therefore, does not contradict that presented \nin Khal\u012bfa\u2019s, but the account is embellished with lines of verse and direct conversations, \nforeshadowing motifs that warn of the dangers of fitna and regicide. Al-\u02bfAbb\u0101s appears as \nthe only figure who foresees that the dispute between al-Wal\u012bd b. Yaz\u012bd and Yaz\u012bd b. al-Wal\u012bd \nwould bring about the fall of the Marw\u0101nids. However, reading between the lines, it also \nconveys the sense that he enjoyed substantial authority over the Marw\u0101nids, as is evident \nin his being a port of call for sh\u016bra. Additionally, al-\u02bfAbb\u0101s allegedly swayed the outcome \nof the dispute simply by offering his bay\u02bfa. Al-Mad\u0101\u02bein\u012b\u2019s narrative clearly shows how \nal-Wal\u012bd b. \u02bfAbd al-Malik\u2019s progeny had strongly linked themselves to those of Hish\u0101m, with \nal-Wal\u012bd b. Yaz\u012bd\u2019s treatment of them sparking significant anger, exacerbated by his alleged \nappropriation of a j\u0101riya belonging to the family.134 Al-\u02bfAbb\u0101s\u2019 role in the imprisonment of \nHish\u0101m\u2019s sons, as well as his support for al-Wal\u012bd, curiously do not seem to have drawn much \nire from his fellow Marw\u0101nids. Al-Bal\u0101dhur\u012b\u2019s inclusion of an element in which al-\u02bfAbb\u0101s is \npardoned may indicate that there was bad blood, but it is only preserved in a single khabar, \ntransmitted on the authority of a figure who did not live under the Umayyads. This is why \nal-\u02bfAbb\u0101s\u2019 defection narrative is unsatisfying in explaining the partisanship of the fitna \nand simply too convenient for Yaz\u012bd b. al-Wal\u012bd\u2019s faction. Al-Mad\u0101\u02bein\u012b\u2019s use of al-\u02bfAbb\u0101s as \nthe figure to warn of looming fitna serves to foreshadow the ensuing events, of which the \naudience, living after the fall of the Marw\u0101nids, would have been acutely aware.", "start_char_idx": 95521, "end_char_idx": 98096, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0a3c1ee6-3da8-4e7a-9d82-84a3603d8c3d": {"__data__": {"id_": "0a3c1ee6-3da8-4e7a-9d82-84a3603d8c3d", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "11316040-5b40-489e-9666-6a87b6fbff35", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "fe7ac1c95fcae12a61d1488d308d798e517e2295878cd9dbcff2cbb1113ea19d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "79cb4280-91b0-48ba-987e-c77dee3cd8a9", "node_type": "1", "metadata": {}, "hash": "8f00ec6fc4028fedc3cc52a00d689b4b2dcb200150dbfd17fbec87ee9fd953ea", "class_name": "RelatedNodeInfo"}}, "text": "4.1.2 Al-Ya\u02bfq\u016bb\u012b and the \u1e24im\u1e63\u012b revolt\n\nAl-Ya\u02bfq\u016bb\u012b\u2019s account of the death of al-Wal\u012bd contains no mention of al-\u02bfAbb\u0101s and \nappears too difficult to reconcile with the narratives unless we entertain, as I suggest below, \nthat the author or the copyists may have mixed up the reigns of al-Wal\u012bd b. Yaz\u012bd and \nYaz\u012bd b. al-Wal\u012bd. Al-Ya\u02bfq\u016bb\u012b\u2019s relatively short account of the caliph\u2019s reign is characterized \nby al-Wal\u012bd b. Yaz\u012bd\u2019s mistreatment of Hish\u0101m\u2019s maternal family and his governors, and \nnarratives of his wine drinking, building a drinking tent atop the Ka\u02bfba, and general neglect \nfor caliphal affairs.135 The narrative contains some tribal elements as found in al-\u1e6cabar\u012b, but \nno mention of Yaz\u012bd\u2019s Qadar\u012b affiliation (as found in al-Bal\u0101dhur\u012b) until the latter\u2019s death.136 \nAl-\u02bfAbb\u0101s does not feature in the narrative until the reign of his brother Yaz\u012bd b. al-Wal\u012bd, \nwhere he is reported to have rebelled against the reigning caliph, but to have been saved \n\n134.  Judd, \u201cReinterpreting al-Wal\u012bd b. Yaz\u012bd,\u201d 450. This is also from the al-Mad\u0101\u02bein\u012b circuit; see al-\u1e6cabar\u012b, \nT\u0101r\u012bkh, 2:1776.\n\n135.  The account of al-Wal\u012bd\u2019s reign is very short, occupying less than two folios of the Manchester \nmanuscript. See Arabic MS 231 [801], fols. 288\u201389, https://luna.manchester.ac.uk/luna/servlet/detail/\nMan4MedievalVC~4~4~993914~163319. For a discussion of the Manchester manuscript (the older of the two \nextant manuscripts), see al-Ya\u02bfq\u016bb\u012b, The Works, 1:23\u201326.\n\n136.  Al-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh, 2:397\u2013400, 402; idem, The Works, 1052\u201356.\n\nhttps://luna.manchester.ac.uk/luna/servlet/detail/Man4MedievalVC~4~4~993914~163319\nhttps://luna.manchester.ac.uk/luna/servlet/detail/Man4MedievalVC~4~4~993914~163319\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  410\n\nby Sulaym\u0101n b. Hish\u0101m b. \u02bfAbd al-Malik.137 However, al-Mad\u0101\u02bein\u012b\u2019s account has al-\u02bfAbb\u0101s \nimprison Sulaym\u0101n on al-Wal\u012bd\u2019s orders. We are then told Sulaym\u0101n escaped from prison \nin Amman upon al-Wal\u012bd\u2019s death and went to Yaz\u012bd b. al-Wal\u012bd, who proceeded to marry \nHish\u0101m\u2019s daughter Umm Hish\u0101m.138 The inclusion of this marriage notice after Sulaym\u0101n\u2019s \nescape may be a means for the compilers to express a further consolidation between the \nsons of al-Wal\u012bd b. \u02bfAbd al-Malik and those of Hish\u0101m.\n\nThis is one of the major contradictions in al-Ya\u02bfq\u016bb\u012b\u2019s section on the fitna and warrants \nconsiderable skepticism: if al-\u02bfAbb\u0101s had revolted against Yaz\u012bd, why would Sulaym\u0101n come \nto his aid? Sulaym\u0101n would be Yaz\u012bd\u2019s general at \u02bfAnjar against Marw\u0101n b. Mu\u1e25ammad, and \nhis imprisonment under al-Wal\u012bd b. Yaz\u012bd speaks to his loyalty to his cousin, evidenced also \nby the marital connection.", "start_char_idx": 98098, "end_char_idx": 100781, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "79cb4280-91b0-48ba-987e-c77dee3cd8a9": {"__data__": {"id_": "79cb4280-91b0-48ba-987e-c77dee3cd8a9", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0a3c1ee6-3da8-4e7a-9d82-84a3603d8c3d", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "28b627742bd081fa15eab1f54c368557179ae38a0998e95c250da4dfd2f2b7d7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "40c29226-edd7-400a-a7cb-2cb9466a5aa8", "node_type": "1", "metadata": {}, "hash": "0ffec27e4ef015ddebe73d4e10cc9977daa40ab519aa3c40a855f4a031a075b6", "class_name": "RelatedNodeInfo"}}, "text": "Other figures reported by al-Ya\u02bfq\u016bb\u012b to have rebelled against \nal-Yaz\u012bd b. al-Wal\u012bd are Bishr b. al-Wal\u012bd in Qinnasr\u012bn, \u02bfUmar b. al-Wal\u012bd in Jordan, and Yaz\u012bd \nb. Sulaym\u0101n b. \u02bfAbd al-Malik in Palestine.139 This means that, in al-Ya\u02bfq\u016bb\u012b, three of four \nrevolts against Yaz\u012bd b. al-Wal\u012bd were carried out by his own brothers, which contradicts \nthe strong fraternal aspect of the other accounts. In the notice from al-Mad\u0101\u02bein\u012b discussed \nabove, Bishr attempts to convince al-\u02bfAbb\u0101s to join their brother Yaz\u012bd\u2019s cause and \u02bfUmar \nadmonishes al-Wal\u012bd b. Yaz\u012bd regarding his appropriation of a j\u0101riya.140 Bishr is also depicted \nin most sources as opposing Marw\u0101n b. Mu\u1e25ammad during the reign of his brother Ibr\u0101h\u012bm \nb. al-Wal\u012bd, and al-\u1e6cabar\u012b claims that he was given the governorship of Qinnasr\u012bn only \nunder Yaz\u012bd.141 \u02bfUmar is recorded as governor of Jordan under his father al-Wal\u012bd b. \u02bfAbd \nal-Malik, and like al-\u02bfAbb\u0101s it seems he retained his influence there long after his official \npost ended.142 It is clear that there was no love lost between al-Wal\u012bd b. Yaz\u012bd and his \ncousins; therefore their rebellion against their own brother Yaz\u012bd seems unlikely. The only \nrevolt that fits with what we have already seen is that of Yaz\u012bd b. Sulaym\u0101n in Palestine, \nwho was raised up by the Palestinian jund at the expense of Sa\u02bf\u012bd b. \u02bfAbd al-Malik who \nescaped to Yaz\u012bd.143 Exacerbating the contradictions in al-Ya\u02bfq\u016bb\u012b is the fact that the notice \nof al-\u02bfAbb\u0101s\u2019 revolt is introduced with the claim that he was supported by the people of \n\u1e24im\u1e63 (sh\u0101ya\u02bfahu ahl \u1e24im\u1e63), his ex-governorate. As we shall see shortly that is not the case; \nal-\u02bfAbb\u0101s features as the main victim of this revolt due to his defection from al-Wal\u012bd in \nboth the \u201cal-Mad\u0101\u02bein\u012b circuit\u201d and the Christian sources. In their translation of al-Ya\u02bfq\u016bb\u012b\u2019s \nT\u0101r\u012bkh, Robinson et al. have posited that the text suffered some corruption when it comes \n \n\n137.  Al-Ya\u02bfq\u016bb\u012b, 2:401; idem, The Works, 1057.\n138.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1827; idem, The History, 26:185.\n139.  Al-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh, 2:401; idem, The Works, 1057.\n140.  For Bishr, see al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:171; al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1787\u201388; idem, The History, \n\n26:141. For \u02bfUmar, see al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1776; anon., \u02bfUy\u016bn, 131.\n141.  Bishr met Marw\u0101n in the vicinty of Aleppo, less than a day\u2019s march from Qinnasr\u012bn.", "start_char_idx": 100782, "end_char_idx": 103125, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "40c29226-edd7-400a-a7cb-2cb9466a5aa8": {"__data__": {"id_": "40c29226-edd7-400a-a7cb-2cb9466a5aa8", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "79cb4280-91b0-48ba-987e-c77dee3cd8a9", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "014c718a95f416cc729111fae82a47213207ace5d1992500019b0212036c28f8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "67bcb0ca-cb92-4560-83f5-1ab780fe9b36", "node_type": "1", "metadata": {}, "hash": "751399589d7215722a4f8dfb7897309217855e07dae1bab59c5ab7eac2eec623", "class_name": "RelatedNodeInfo"}}, "text": "See Khal\u012bfa b. \n\nKhayy\u0101\u1e6d, T\u0101r\u012bkh, 2:564; idem, Khalifa Ibn Khayyat\u2019s History, 267; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:199\u2013200; \nal-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh, 2:403; idem, The Works, 1058; al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1876; idem, The History, 26:250. \n\n142.  Khal\u012bfa b. Khayy\u0101\u1e6d, T\u0101r\u012bkh, 2:417.\n143.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1831; idem, The History, 26:189\u201390. This is, again, on the authority of al-Mad\u0101\u02bein\u012b.\n\n\n\n411  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nto these notices, and the incongruity of the report of this revolt when compared with other \nsources seem to support this.144 \n\nI would cautiously suggest these notices were transposed accidentally into the account of \nYaz\u012bd b. al-Wal\u012bd\u2019s caliphate when they were originally included in the reign of al-Wal\u012bd b. \nYaz\u012bd. This suggestion is based, firstly, on the fact that the similarity of their names makes \nmisattribution likely.145 A second reason for suspecting misattribution is that in both notices \nthe author states that the \u201cregions went into revolt (i\u1e0d\u1e6darabat).\u201d However, for al-Wal\u012bd no \nexamples are given, whilst for Yaz\u012bd we are provided with the examples of the three sons \nof al-Wal\u012bd and that of Sulaym\u0101n.146 As pointed out by Lliteras in her study of marginalia \nin Arabic manuscripts from Timbuktu, \u201cconfusion in the copying occurs when a word is \nrepeated in the text, causing the scribe to skip the sentence or words immediately following \nwhich ended with the repeated word.\u201d147 Therefore, the similarity in the names al-Wal\u012bd and \nal-Yaz\u012bd coupled with the formulaic nature of the text may have led to a mistake, especially \nwhen considering the factional dynamics presented by other sources. As we have seen, it is \nmore likely that the sons of al-Wal\u012bd b. \u02bfAbd al-Malik revolted under their cousin al-Wal\u012bd b. \nYaz\u012bd rather than under their own brother Yaz\u012bd b. al-Wal\u012bd. Furthermore, in the following \nsentence of al-Ya\u02bfq\u016bb\u012b\u2019s account, we are informed that Mu\u1e25ammad b. \u02bfAbd al-Malik had been \nmade commander by the men of Jordan and defied Yaz\u012bd\u2019s brother Ibr\u0101h\u012bm b. al-Wal\u012bd.148 \nAl-\u1e6cabar\u012b, still on al-Mad\u0101\u02bein\u012b\u2019s authority, indicates that Mu\u1e25ammad b. \u02bfAbd al-Malik had \nopposed Yaz\u012bd in Jordan.149 This indicates that \u02bfUmar b. al-Wal\u012bd had been ousted by the \njund of Jordan due to his role in the regicide of al-Wal\u012bd b. Yaz\u012bd, similarly to what occurred \nto Sa\u02bf\u012bd b. \u02bfAbd al-Malik. Thus, al-Ya\u02bfq\u016bb\u012b\u2019s notices about the revolts under Yaz\u012bd b. al-Wal\u012bd \nwould require us to re-evaluate the partisanship of the fitna. I am more inclined to attribute \nthis to a scribal error that saw the initial notices of both caliph\u2019s reigns get swapped, or \ntextual corruption, rather than internal contradictions within al-Ya\u02bfq\u016bb\u012b\u2019s text, as he does \nnot often provide alternative versions of events.", "start_char_idx": 103126, "end_char_idx": 105890, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "67bcb0ca-cb92-4560-83f5-1ab780fe9b36": {"__data__": {"id_": "67bcb0ca-cb92-4560-83f5-1ab780fe9b36", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "40c29226-edd7-400a-a7cb-2cb9466a5aa8", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "4434cf8914f55c813ba18710bbba9ac482f6f7b8f183945e4be196b8dea5d024", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "214848af-1e7b-4bf9-9a5f-a51c7b7ede25", "node_type": "1", "metadata": {}, "hash": "bf32beb96e09aea3d357263d33a6b49e3fe9f0edd9a71271bcd98d71f2e3a357", "class_name": "RelatedNodeInfo"}}, "text": "Despite the obvious contradictions and inaccuracies in al-Ya\u02bfq\u016bb\u012b\u2019s narrative, he does \ncorroborate al-\u02bfAbb\u0101s\u2019 long-standing influence in \u1e24im\u1e63 and indicates that a revolt occurred \nthere in the aftermath of al-Wal\u012bd b. al-Yaz\u012bd\u2019s death. This revolt is also found in the \nal-Mad\u0101\u02bein\u012b circuit, where we find that the \u1e24im\u1e63\u012b population, upon discovering al-\u02bfAbb\u0101s \n\n144.  Al-Ya\u02bfq\u016bb\u012b, The Works, 3:1057, n. 2545.\n145.  I would be lying if this confusion had not occurred to me throughout the course of writing, and I have \n\nspent more time engaging with the account than a copyist would have. The Cambridge manuscript is in all \nprobability a descendant of the earlier Manchester manuscript. Despite there being two extant manuscripts, \nthen, they are not independent, meaning a scribal error may have been transposed if the scribe or owner did \nnot have a different version of the text to consult. \n\n146.  Al-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh, 2:400\u2013401; idem, The Works, 1056.\n147.  Susana Molins Lliteras, \u201cA Preliminary Appraisal of Marginalia in West African Manuscripts from the \n\nMamma Ha\u00efdara Memorial Library Collection (Timbuktu),\u201d in The Arts and Crafts of Literacy: Islamic Manuscript \nCultures in Sub-Saharan Africa, ed. Andrea Brigaglia and Mauro Nobili, 143\u201378 (Berlin: De Gruyter, 2017), 157.\n\n148.  Al-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh, 2:402; idem, The Works, 1057.\n149.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1831; idem, The History, 26:189\u201390. The isn\u0101d is A\u1e25mad b. Zuhayr < \u02bfAl\u012b al-Mad\u0101\u02bein\u012b \n\n< \u02bfAmr b. Marw\u0101n al-Kalb\u012b < Mu\u1e25ammad b. Sa\u02bf\u012bd al-\u1e24ass\u0101n al-Urdunn\u012b.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  412\n\nhad defected, wrecked and looted al-\u02bfAbb\u0101s\u2019 home, took his wives and household, and \nimprisoned his sons. Al-\u02bfAbb\u0101s then escaped to Yaz\u012bd.150 So, although al-\u02bfAbb\u0101s enjoyed the \nsupport of the \u1e24im\u1e63\u012b military (or a section of it), loyalists of al-Wal\u012bd were also present in \n\u1e24im\u1e63 and blamed al-\u02bfAbb\u0101s for his defeat. The mention of his house serves as final indication \nthat he was based out of \u1e24im\u1e63 as well as providing another example of how strongholds \nheld by participants in the anti-Wal\u012bd faction turned against their leaders upon the caliph\u2019s \nmurder. It bears noting that \u1e24im\u1e63 does appear to have had a large military population due \nto its proximity to the thugh\u016br, much like Qinnasr\u012bn.", "start_char_idx": 105892, "end_char_idx": 108210, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "214848af-1e7b-4bf9-9a5f-a51c7b7ede25": {"__data__": {"id_": "214848af-1e7b-4bf9-9a5f-a51c7b7ede25", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "67bcb0ca-cb92-4560-83f5-1ab780fe9b36", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "5fc0c98e37dec2d367414b475bcfe33cd6bbe735e14e444978be18f821419a2a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a90f3419-9406-48fa-bee5-49be71924d51", "node_type": "1", "metadata": {}, "hash": "eb2e34c2a36e403dc3310b6bc7fa836f63f139af60a69b2d8fc9efa52728a4cc", "class_name": "RelatedNodeInfo"}}, "text": "Therefore, it is possible the \u1e24im\u1e63\u012b \nresponse was in part owed to Yaz\u012bd b. al-Wal\u012bd\u2019s infamous reduction of military salaries, \nfrom whence came his laqab al-N\u0101qi\u1e63 (The Reducer).151 \n\nAfter the revolt in \u1e24im\u1e63, al-\u02bfAbb\u0101s disappears from the narrative, aside from the notices \nabout his son being named governor or deputy governor of Iraq by Yaz\u012bd b. al-Wal\u012bd that \nhave been mentioned earlier.152 He returns during Marw\u0101n b. Mu\u1e25ammad\u2019s caliphate, \nimprisoned in \u1e24arr\u0101n. A detailed imprisonment narrative is not known to me; however, we \ncan assume that due to Marw\u0101n\u2019s positioning of himself as avenger of al-Wal\u012bd, al-\u02bfAbb\u0101s\u2019 \nrole in turning the tides must not have endeared him to the new caliph. We therefore find \nhim again in prison in \u1e24arr\u0101n with the \u02bfAbb\u0101sid im\u0101m Ibr\u0101h\u012bm b. Mu\u1e25ammad (d. 132/750) \nand Yaz\u012bd\u2019s governor of Iraq, \u02bfAbd All\u0101h b. \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz.153 There are many varying \naccounts of how the prisoners died, with the most oft repeated being that of disease \nbreaking out.154 But a variant account, narrated by quite a few sources, is that al-\u02bfAbb\u0101s and \n\u02bfAbd All\u0101h were attacked by mawl\u0101s and smothered using pillows, while Ibr\u0101h\u012bm had his \nhead stuck into a bag of unslaked lime (n\u016bra).155 Although suffocation is a relatively common \ntopos in early Islamic literature, I do not know of any other instance where unslaked lime \nwas used for this purpose.156 The uniqueness of this method is reflected by its preservation \nacross a variety of sources without a specific transmitter ascribed to it; it was rare and \nstrange enough to merit preservation and transmission. The only other instance known \n\n150.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1826; idem, The History, 26:184.\n151.  On the nature of \u1e24im\u1e63, see Cobb, White Banners, 13; on the origin of the nickname, see al-Bal\u0101dhur\u012b, \n\nAns\u0101b al-ashr\u0101f, 9:189\u201390; Khal\u012bfa b. Khayy\u0101\u1e6d, T\u0101r\u012bkh, 2:556; idem, Khalifa Ibn Khayyat\u2019s History, 261; al-Ya\u02bfq\u016bb\u012b, \nT\u0101r\u012bkh, 2:401; idem, The Works, 3: 1057. \u1e24im\u1e63 throughout the fitna appears to have been constantly in revolt, \nfirst against Yaz\u012bd and then against Marw\u0101n, despite the \u1e24im\u1e63\u012bs claiming to support the children of al-Wal\u012bd, \nwhom Marw\u0101n claimed to have avenged.\n\n152.  See above, n. 78. Al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9: 193; al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1784, 1838; idem, The History, \n26:137, 198. A similar notice is found in anon., Kit\u0101b al-\u02bfUy\u016bn, 133. \n\n153.  On Ibr\u0101h\u012bm\u2019s capture and imprisonment by Marw\u0101n, see Khalid Blankinship, \u201cThe Tribal Factor in the \n\u02bfAbb\u0101sid Revolution,\u201d Journal of the American Oriental Society 108, no. 4 (1988): 589\u2013603.\n\n154.", "start_char_idx": 108211, "end_char_idx": 110776, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a90f3419-9406-48fa-bee5-49be71924d51": {"__data__": {"id_": "a90f3419-9406-48fa-bee5-49be71924d51", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "214848af-1e7b-4bf9-9a5f-a51c7b7ede25", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "fc9c722cd14369f8eecceac1b21f83f5ebc20b15aeb914265dced464e5e5d49f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "55191079-c065-4617-9695-21101f5e66ef", "node_type": "1", "metadata": {}, "hash": "8a92f5cd48a69bf97a400fcfb3dd120554f833af2e0a864392dd7ddc2cff73ac", "class_name": "RelatedNodeInfo"}}, "text": "4 (1988): 589\u2013603.\n\n154.  See the following two Encyclopaedia of Islam articles: K. V. Zettersteen and F. Gabrieli, \u201cal-\u02bfAbb\u0101s b. \nal-Wal\u012bd,\u201d in Encyclopaedia of Islam, 2nd ed., ed. P. J. Bearman et al. (Leiden: Brill Online); Blankinship, \u201cal-\u02bfAbb\u0101s \nb. al-Wal\u012bd.\u201d \n\n155.  Unslaked lime was traditionally used as a depilatory. This would have led to Ibr\u0101h\u012bm\u2019s suffocation and \nwould have been quite a painful death. See al-Bal\u0101dhur\u012b, Ans\u0101b, 1996, 4:122; al-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh, 2:409; idem, The \nWorks, 3:1065; al-Mas\u02bf\u016bd\u012b, Mur\u016bj, 6:71\u201372; Ibn \u02bfAbd Rabbih, \u02bfIqd, 5:222.\n\n156.  See, for instance, the narrative of the caliph al-H\u0101d\u012b\u2019s death in 170/786 in al-\u1e6cabar\u012b, T\u0101r\u012bkh, 3:569\u201371; \nidem, The History, 30:42\u201355.\n\n\n\n413  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nto me within adjacent historical traditions is in the Chronographia of Theophanes the \nConfessor where, amazingly, as we shall see shortly, it is not Ibr\u0101h\u012bm b. Mu\u1e25ammad who is \nsuffocated with unslaked lime, but al-\u02bfAbb\u0101s.157\n\nThe incongruities across the Arabic-Islamic written tradition and the overtly \nforeshadowing role and anachronistic representation of al-\u02bfAbb\u0101s in al-Mad\u0101\u02bein\u012b leave a few \nunanswered questions. Why, if he was like a prisoner in Yaz\u012bd\u2019s camp, as al-Bal\u0101dhur\u012b points \nout, was he then let go, particularly given he had done al-Wal\u012bd\u2019s bidding in imprisoning the \nsons of Hish\u0101m and effectively permitting him to assume caliphal office? And why would \nhis son be named as governor of Iraq under Yaz\u012bd b. al-Wal\u012bd, if his father had opposed \nhim? Furthermore, his imprisonment under Marw\u0101n indicates the influence he wielded \nand probably his support of Yaz\u012bd b. al-Wal\u012bd. In sum, al-\u02bfAbb\u0101s\u2019 actions in the immediate \naftermath of the killing of al-Wal\u012bd seem irreconcilable with the narrative presented of \nal-\u02bfAbb\u0101s warning against fitna and defecting to his own brother. If the Arabic sources were \nall we had this would probably close the chapter on al-\u02bfAbb\u0101s; however sources written in \nChristian milieus in a variety of languages remember al-\u02bfAbb\u0101s as playing a very different \nrole, with a far more nefarious agenda. They represent him as central to al-Wal\u012bd\u2019s downfall, \nwhich he had planned from when he first set foot in the caliphal treasury at Ru\u1e63\u0101fa.\n\n4.2 Christian Sources in Arabic, Armenian, Greek, and Syriac on the Role of al-\u02bfAbb\u0101s\n\nThe stark contrast between the depiction of al-\u02bfAbb\u0101s\u2019 role in the caliphate of his cousin \nal-Wal\u012bd in late antique Christian sources and that given in the Arabic-Islamic tradition \nmerits us turning our attention to this adjacent discourse. The sources used for the following \ndiscussion are the Chronicle of Michael the Syrian (d. 1199),158 the anonymous Chronicle of \n1234,159 The Chronicle of Theophanes the Confessor, the Kitab al-\u02bfUnw\u0101n of the Melkite \nauthor Agapius of Manbij (d.", "start_char_idx": 110752, "end_char_idx": 113590, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "55191079-c065-4617-9695-21101f5e66ef": {"__data__": {"id_": "55191079-c065-4617-9695-21101f5e66ef", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a90f3419-9406-48fa-bee5-49be71924d51", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "bc96285ae5b6f9ca9467e7d60ee664411f0a8c18db5502f8f730e6295102acf6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6afdbc0d-8ff1-4415-b2b3-9d3ed1b3f6dc", "node_type": "1", "metadata": {}, "hash": "d82c5e0b2af88e3c38bb269f2c7a360958c308ff253dfebc747ab7ce7f2174c6", "class_name": "RelatedNodeInfo"}}, "text": "941\u201342),160 the History (Patmabanut\u02bfiwn) of the second/eighth \ncentury Armenian chronicler \u0141ewond,161 and the anonymous Syriac chronicles of Zuqn\u012bn \nand 846. These first four sources, however, appear to share a common source, what has been \ntermed in scholarship the \u201cEastern source\u201d associated with Theophilus of Edessa (d. 775).162 \n\n157.  Theophanes, Chronographia, 421; idem, The Chronicle, 583.\n158.  Michael the Syrian, Chronique de Michel le Syrien, ed. J. B. Chabot, 4 vols. (Paris: Ernest Leroux, 1899\u2013\n\n1910) [hereafter referred to as MSyr].\n159.  Anon., Chronicon anonymi auctoris ad annum Christi 1234 pertinens [Textus], ed. J. B. Chabot, 2 vols. \n\n(Louvain: Durbecq, 1917\u201320.) [hereafter referred to as Chron 1234].\n160.  Agapius, \u201cKitab al-\u02bfunvan, histoire universelle \u00e9crite par Agapius (Mahboub) de Menbidj,\u201d in Patrologia \n\nOrientalis, ed. A. A. Vasiliev, 399\u2013547 (Paris: Firmin-Didot, 1912).\n161.  On the debate around the dating of \u0141ewond, see Tim Greenwood, \u201cA Reassessment of the History of \n\n\u0141ewond,\u201d Le Mus\u00e9on 125 (2012): 99\u2013167; C. Settipani, \u201cThe Seventh-Century Bagratids between Armenia and \nByzantium,\u201d in Constructing the Seventh Century, ed. C. Zuckerman, 559\u201378 (Paris: Association des Amis du \nCentre d\u2019Histoire et Civilisation de Byzance, 2013); Jean-Pierre Mah\u00e9, \u201cLe probl\u00e8me de l\u2019authenticit\u00e9 et de la \nvaleur de la chronique de \u0141ewond,\u201d in L\u2019Arm\u00e9nie et Byzance: Histoire et culture, 119\u201326 (Paris: \u00c9ditions de la \nSorbonne, 2015).\n\n162.  Conrad, \u201cThe Conquest of Arwad\u201d; Theophilus, Theophilus. I believe that the above-mentioned works \nhave done a great deal to raise awareness and push the field towards more comparative and source-critical \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  414\n\nFurthermore, the first two are dependent on the now lost chronicle of Dionysius of Tel \nMahr\u0113 (d. 845) and place al-\u02bfAbb\u0101s as central in their narratives of the fitna.163 However, the \nother two sources, namely those of Theophanes the Confessor and Agapius of Manbij, also \nretain a prolonged memory of al-\u02bfAbb\u0101s. \u0141ewond does not mention al-\u02bfAbb\u0101s but largely \nsupports the depictions of al-Wal\u012bd found across the sources. Al-\u02bfAbb\u0101s\u2019 absence from this \ntext further attests to his geographical influence being confined to the central thugh\u016br, \nwith the Armenian chronicler\u2019s focus being on those haj\u012bns who operated in the North, as \nwell as Sulaym\u0101n b. Hish\u0101m.164 The fact that so many Syriac chronicles were produced in \nthis region may be one reason why al-\u02bfAbb\u0101s is so well recorded.165 This geographical focus \ncan also be seen in their regular recording of his raiding activities for the years 707\u20138, 709, \n711\u201313, and 721\u201322, indicating he was internal to their tradition.", "start_char_idx": 113591, "end_char_idx": 116350, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6afdbc0d-8ff1-4415-b2b3-9d3ed1b3f6dc": {"__data__": {"id_": "6afdbc0d-8ff1-4415-b2b3-9d3ed1b3f6dc", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "55191079-c065-4617-9695-21101f5e66ef", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "1ac6b93a0f28b1a03c11b5016044b56dbb25acdfc646ee64d9be93fcf55d71a3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "47fdbc88-2fc3-45bf-867e-504e75d46b62", "node_type": "1", "metadata": {}, "hash": "be630feb6084403a9cdb67bede175cacb937be496e95ac02ac8329f1eb02bb2c", "class_name": "RelatedNodeInfo"}}, "text": "The sources that align \nmost closely with the events of Arabic-Islamic tradition are those written in Syriac, and it is \nto these we shall turn next, after which we will move on to the account of al-\u02bfAbb\u0101s\u2019 death \npreserved in Theophanes and his depiction as forefather of the \u02bfAbb\u0101sid dynasty in the \nChronicle of 1234.\n\nThe Christian sources maintain the same sequence of events as the Arabic-Islamic \ntradition: al-\u02bfAbb\u0101s being sent to Ru\u1e63\u0101fa, the emergence of the conspiracy against al-Wal\u012bd, \nal-Bakhr\u0101\u02be, the revolt in \u1e24im\u1e63 and then the death of al-\u02bfAbb\u0101s in prison. However, in these \naccounts al-\u02bfAbb\u0101s appears as an antagonist rather than as a supporter of his cousin and \nis given a central role in the conspiracy, allegedly even using the trust al-Wal\u012bd b. Yaz\u012bd \nplaced in him to betray the caliph.\n\n4.2.1 The Dionysius circuit\n\nThe Chronicle of Michael the Syrian and Chronicle of 1234 are said to have both made use \nof the now lost writings of Dionysius of Tel Mahr\u0113, and in all probability we can attribute \ntheir narrative of events to this common source. It is therefore tentatively possible to place \nthe generation of these narratives not in the late twelfth/mid-thirteenth century, but as a \nproduct of mid-ninth-century Syriac historiography. Obviously, it is necessary to caution \n\napproaches. However, the identification of a single source used by these four sources seems unlikely. Rather, \nfollowing the conclusions of Conterno, Debi\u00e9, and Hilkens, I prefer to refer to a Semitic source or source(s). For \nrecent scholarship on the matter, see Andy Hilkens, The Anonymous Syriac Chronicle of 1234 and Its Sources \n(Louvain: Peeters, 2018), 274\u201379. See also A. Papaconstantinou\u2019s review of R. G. Hoyland, The Chronicle of \nTheophilus in Le Mus\u00e9on 126, nos. 3\u20134 (2013): 459\u201365.\n\n163.  Hilkens, Chronicle of 1234, 274.\n164.  For whom they do remember, see Vacca, \u201cThe Umayyad North.\u201d\n165.  For an outline of the sources including place of production, see Brock, A Brief Outline of Syriac Literature \n\n(Piscataway: Gorgias Press, 2011), 62 (Zuqnin), 73 (MSyr), 74 (Chron 1234); for a recent publication on Dionysius, \nsee Philip Wood, The Imam of the Christians: The World of Dionysius of Tel-Mahre c. 750\u2013850 (Princeton, NJ: \nPrinceton University Press, 2021). The Syriac sources frequently mention the building of infrastructure such \nas canals and irrigation projects on the Euphrates. For example, Maslama and Hish\u0101m are credited as having \nbuilt a canal in the Chronicle of Zuqn\u012bn, while in the Chronicle of 846, the anonymous chronicler characterizes \nHish\u0101m\u2019s reign by his building projects. See anon., Chronicle of Zuqn\u012bn, 160\u201361; Brooks, \u201cA Syriac Chronicle \nof the Year 846,\u201d 584. On the identification of these canals along the Euphrates, see Eger, Islamic-Byzantine \nFrontier, 82.\n\n\n\n415  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nthat the text may have undergone significant revision by the time it was used by either of \nthese authors, and one or both may have accessed it through an intermediary. However, \nfor the sake of clarity, their narrative shall be referred to as the \u201cDionysius circuit\u201d where \nthey are in close agreement, in the same way I have referred to the \u201cal-Mad\u0101\u02bein\u012b circuit\u201d \nin the previous section.", "start_char_idx": 116351, "end_char_idx": 119619, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "47fdbc88-2fc3-45bf-867e-504e75d46b62": {"__data__": {"id_": "47fdbc88-2fc3-45bf-867e-504e75d46b62", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6afdbc0d-8ff1-4415-b2b3-9d3ed1b3f6dc", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "36b187c7618017fc24e965e83fed5d22d43428b3b5c959f3006e0b1d635dddcc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "85669ca2-4bcf-4633-a9ae-2969d671715a", "node_type": "1", "metadata": {}, "hash": "5a7fbe2f90017b80855448aa7b1154a75e0b99f9ef680f975357c867570fc45b", "class_name": "RelatedNodeInfo"}}, "text": "This does not mean that we can reconstruct the history of the \nninth-century Dionysius, but rather that these two sources\u2019 common use of this material \nallows us to view these narratives as connected. Picking up from Hish\u0101m\u2019s death in 125/743, \nMichael and Chronicle of 1234 support the narrative that al-Wal\u012bd b. Yaz\u012bd immediately \nacted against Hish\u0101m\u2019s progeny and \u201cmistreated his household and plundered their houses \n(w-\u02beabe\u0161 l-bnay bayteh d-Ha\u0161\u00eem w-bazz b\u0101tayh\u00f4n).\u201d166 This accords with the Arabic-Islamic \nsources, lending further credence to the imprisonment of Hish\u0101m\u2019s sons and the idea \nthat they were a threat to al-Wal\u012bd b. Yaz\u012bd. The two Syriac sources\u2014and the Armenian \nrecension of Michael\u2014place al-\u02bfAbb\u0101s center stage at Ru\u1e63\u0101fa after Hish\u0101m\u2019s death, but with \na different agenda: \n\nWhen this \u02bfAbb\u0101s came to be in charge of the treasury of the kingdom and when he fell \nupon the sea of gold of the house of Hish\u0101m, he desired to seize the rule from Wal\u012bd. \nHe deceitfully won over to himself all the chiefs of the Arabs by ascribing to Wal\u012bd all \nmanner of odious vices. Yet the king trusted him as he trusted himself.167 \n\nWhen paired with the notice about locking the storehouse/treasury upon Hish\u0101m\u2019s death \nin the Arabic-Islamic tradition, a serious concern about imperial finances during the \ntransition of caliphal authority becomes apparent in the texts.168 That there would even be \na \u201csea of gold\u201d at Ru\u1e63\u0101fa is corroborated within Christian sources: Agapius and Dionysius \nboth characterize Hish\u0101m as avaricious and imposing high taxes.169 This can also be found \nin the Arabic-Islamic sources, where Hish\u0101m is presented as miserly.170 This common \n\n166.  MSyr, 4:463; Chron 1234, 1:314; Theophilus, Theophilus, 240. The Armenian reads \u201cAnd he did evil to \nthe house of Hish\u0101m\u201d (ew arar \u010d\u2018ar tann Heshmay); Michael the Syrian, Zhamanakagrut\u02bbiwn Tea\u1e5bn Mikhay\u0113li \nAsorwots\u02bb Patriark\u02bbi, haneal i hnagoyn grch\u02bbagr\u0113 (Jerusalem: I Tparani Srbots\u02bb Hakovbeants\u02bb, 1871), 342 [hereafter \nreferred to as MSyr Arm]. Notably, we can also see this in Agapius; however, he should not be constituted as part \nof the Dionysius circuit (see Agapius, \u201cKitab al-\u02bfunvan,\u201d 510). \n\n167.  Chron 1234, 1:314, translated in Theophilus, Theophilus, 240; MSyr, 4:463, translated in Theophilus, \nTheophilus, 240. \u201cWhen he fell upon the gold of the empire, which was like the sea, he desired to seize the rule. \nHe won over to himself the chiefs of the Arabs by ascribing to Wal\u012bd odious vices. Yet the king trusted him as he \ntrusted himself.\u201d The Armenian recension reads: ew \u0113ark\u02be \u01ddzna yoski ew I ganj t\u02beagaworowt\u02beeann Ta\u010dkats\u02be ibrew \ni cov (\u201che [al-Wal\u012bd] sent him [al-\u02bfAbb\u0101s] to the royal treasury of the Arabs, which was like a sea of gold\u201d); MSyr \nArm, 342. On the Armenian recension of Michael, see A. Schmidt, \u201cThe Armenian Versions I and II of Michael the \nSyrian,\u201d Hugoye: Journal of Syriac Studies 16 (2013): 93\u2013128.\n\n168.", "start_char_idx": 119620, "end_char_idx": 122549, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "85669ca2-4bcf-4633-a9ae-2969d671715a": {"__data__": {"id_": "85669ca2-4bcf-4633-a9ae-2969d671715a", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "47fdbc88-2fc3-45bf-867e-504e75d46b62", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "8677f00c7cfe20541f0e078ef745249a8280cd8aa9b7029399355ef5b0bfe718", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "69661622-c216-449b-8d4f-284c0a0c629a", "node_type": "1", "metadata": {}, "hash": "d2631d3b4f04f298095231f709ce64be0f83824b776086d3090c0527c036cfbf", "class_name": "RelatedNodeInfo"}}, "text": "168.  It is probable that there was no clear division between caliphal finances and personal wealth, and \nsince Hish\u0101m\u2019s successor was not one of his sons, it is possible that his sons may have been able to claim it as \ninheritance. See al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1751; idem, The History, 26:100.\n\n169.  Agapius, \u201cKitab al-\u02bfunvan,\u201d 505; MSyr, 4:457, translated in Theophilus, Theophilus, 224; Chron 1234, \n1:309, translated in Theophilus, Theophilus, 224. \n\n170.  E.g., al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1733; idem, The History, 26:75; al-Mas\u02bf\u016bd\u012b, Mur\u016bj, 5:479, where Maslama calls \nHish\u0101m \u201cmiserly\u201d (bakh\u012bl) and \u201ccowardly\u201d (jab\u0101n).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  416\n\nrepresentation of the caliph is a testament to the interconnectedness of these traditions \nand the fact that these sources drew upon a collective memory of Hish\u0101m.171 The idea that \nal-\u02bfAbb\u0101s coveted the caliphate for himself is not found in the Arabic tradition, as we have \nseen, but for now cannot be discounted as mere conjecture. \n\nThe notice that al-\u02bfAbb\u0101s generated rumors about his cousin al-Wal\u012bd b. Yaz\u012bd is novel; \nthis refers to al-Wal\u012bd\u2019s reputation as a figure prone to debauchery.172 The Dionysius circuit \nmentions his penchant for drinking, gambling, and pleasure-seeking later on, informing \nthe assumption that this is to what they refer.173 This representation is preserved not only \nin Michael and Chronicle of 1234 but also in the anonymous Syriac Chronicle of 846, which \ncharacterizes the caliph as \u201ca man given to wine and debauchery.\u201d174 \u0141ewond substantiates \nthis claim stating that \u201che [Vlit\u02be/al-Wal\u012bd] also occupied himself with drunkenness [and] in \nunhindered sordid fornication.\u201d175 This characterization of al-Wal\u012bd across Arabic-Islamic, \nChristian Arabic, Armenian, and Syriac literature draws upon a common memory and \nperception of the caliph.176 Therefore, if al-\u02bfAbb\u0101s spread these rumors, he certainly was \nvery successful, but it is instead more likely that these sources are picking up on a narrative \npromoted by the opposition to al-Wal\u012bd, i.e., that he had shown himself unfit to be caliph. \nThus, al-\u02bfAbb\u0101s is also presented as a pivotal figure in the fall of al-Wal\u012bd in the Syriac \nsources. \n\nThe Dionysius circuit continues, setting the scene for al-Wal\u012bd\u2019s death; the locations \nvary but are largely in agreement with the Arabic-Islamic sources: Michael simply states \nit occurred in the desert, while the Chronicle of 1234 correctly places it at al-Bakhr\u0101\u02be.177 \nThe other Christian sources such as Agapius do not reference al-\u02bfAbb\u0101s, and the events \nare given very little mention, focusing on the later events in Damascus. Agapius, however, \ndoes reference \u02bfAbd al-\u02bfAz\u012bz b. al-\u1e24ajj\u0101j as Yaz\u012bd\u2019s general, as does Zuqn\u012bn.178 Returning \nto the circuit, Michael the Syrian does not mention \u02bfAbd al-\u02bfAz\u012bz, but he does claim that \nthese events were owed to al-\u02bfAbb\u0101s\u2019 imperial ambitions, and the Chronicle of 1234 also \n\n171.  It bears noting that conquered populations under early Islam often characterized rulers as overly \nzealous in taxation.", "start_char_idx": 122545, "end_char_idx": 125649, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "69661622-c216-449b-8d4f-284c0a0c629a": {"__data__": {"id_": "69661622-c216-449b-8d4f-284c0a0c629a", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "85669ca2-4bcf-4633-a9ae-2969d671715a", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "214bb28a4d39f40a4b7977f442499f92fe185127d0d1e723a309d28a063c64c4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ec088120-a59a-44f8-9d16-ac17d326325a", "node_type": "1", "metadata": {}, "hash": "b85277082eb186ed89c9247ba24ace46c97cc829b17ada756ac88933974e3532", "class_name": "RelatedNodeInfo"}}, "text": "However, the presence of the treasury narrative in both sources should be enough for us \nnot to view it simply as a topos. For a recent comparative discussion between Armenian and Syriac sources on \ntaxation, see Vacca, Non-Muslim Provinces, 204\u20138, also 191 on taxation as humiliation.\n\n172.  For an overview of the negative perception of al-Wal\u012bd in the Arabic sources, see Judd, \u201cReinterpreting \nal-Wal\u012bd b. Yaz\u012bd.\u201d\n\n173.  MSyr, 4: 463\u201364, translated in Theophilus, Theophilus, 246; Chron 1234, 1:315\u201316, translated in \nTheophilus, Theophilus, 246\u201347.\n\n174.  Brooks, \u201cChronicle of 846,\u201d 586.\n175.  \u0141ewond, Patmabanut\u02bfiwn, 6:814. ver\u0113r \u01ddnt nmin arba\u0161\u1e59out\u2018eamb yanargel gi\u01f0out\u2018iwn igaxazout\u2018ean. I\u2019d \n\nlike to thank Alison Vacca for corrections to this translation.\n176.  Agapius, \u201cKitab al-\u02bfunwan,\u201d 511\u201312. \n177.  Of the non-Dionysius-reliant sources, Zuqn\u012bn says \u201cnear the town of al-Qur\u0101,\u201d on the road from \n\nPalmyra, while Agapius believes it occurred at Palmyra; see Chron 1234, 1:315\u201316, translated in Theophilus, \nTheophilus, 246\u201347; MSyr, 4:463\u201364, translated in Theophilus, Theophilus, 246; Agapius, \u201cKitab al-\u02bfunwan,\u201d \n511\u201312, translated in Theophilus, Theophilus, 245\u201346; anon., Chronicle of Zuqn\u012bn, 166, n. 5.\n\n178.  Agapius, \u201cKitab al-\u02bfunvan,\u201d 511\u201312, translated in Theophilus, Theophilus, 245\u201346; anon., Chronicle of \nZuqn\u012bn, 166.\n\n\n\n417  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nplaces al-\u02bfAbb\u0101s center stage. The Dionysius circuit therefore states that al-\u02bfAbb\u0101s enjoyed \nsubstantial authority over the caliphate at this point, something that is present but not \nexplicit in the Arabic-Islamic sources. \n\nThe Dionysius circuit notably maintains that al-\u02bfAbb\u0101s\u2019 rule would not have been \nrecognized by the Arabs (\u1e6dayy\u0101y\u00ea) because he was the son of a concubine (bar drukt\u0101).179 The \nrecognition that haj\u012bns could not become caliph is surprising in twelfth/thirteenth century \ntexts, particularly as the \u02bfAbb\u0101sids and Umayyads of al-Andalus had no such limitations \nand all \u02bfAbb\u0101sid caliphs after al-Ma\u02bem\u016bn (d. 218/833) were born to concubines.180 Thus, \nthis knowledge of succession practices lends credence to the idea that these notices derive \nfrom Dionysius, as it is unlikely that later sources would have remembered or viewed his \nbirth status as an impediment, given the predominance of concubine-born rulers under the \nlater \u02bfAbb\u0101sids. That this notice lines up with the historical context of Marw\u0101nid succession \nindicates an earlier provenance of this material and its historical accuracy. The Dionysius \ncircuit then states that due to this impediment Yaz\u012bd was made caliph, while the Chronicle \nof 1234 specifies that he was born to a free woman (bar \u1e25\u00eart\u0101), which is not the case as he \nwas the son of Sh\u0101h Afrid bt.", "start_char_idx": 125650, "end_char_idx": 128408, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ec088120-a59a-44f8-9d16-ac17d326325a": {"__data__": {"id_": "ec088120-a59a-44f8-9d16-ac17d326325a", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "69661622-c216-449b-8d4f-284c0a0c629a", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "89f22a6f0a2b50ad7b903dd0a3f2900f2287931cdf239886e9b19a7587748a31", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c3c950c8-c585-4bf3-83db-41165ad4ecc0", "node_type": "1", "metadata": {}, "hash": "fe52f56ddcd2dadc8634bb2f12f8a8940133892367a13d6d71476bce4263d7f1", "class_name": "RelatedNodeInfo"}}, "text": "F\u012br\u016bz b. Yazdegerd, the granddaughter of the last Sasanian \nsh\u0101h.181 The insertion of details of al-\u02bfAbb\u0101s\u2019 ineligibility demonstrates how these sources \naimed to justify why this figure, so central to their narrative of the fitna, did not end up as \ncaliph. Al-\u02bfAbb\u0101s\u2019 concubine-born status may have previously been an impediment, but in \nthis context he may have harbored imperial ambitions as a senior member of the family.\n\nMichael then proceeds directly to al-Wal\u012bd\u2019s decapitation whilst the Chronicle of 1234 \nprovides a more detailed narrative, including Yaz\u012bd sending his general \u02bfAbd al-\u02bfAz\u012bz b. \nal-\u1e24ajj\u0101j and informing \u201c\u02bfAbb\u0101s, his brother, of the day on which they would be at the place \nwhere the king would be encamped on such a day. Wal\u012bd did not suspect any treachery at all, \nand it did not occur to him that he would encounter any harm from his brother \u02bfAbb\u0101s.\u201d182 \nThis notice implies that al-\u02bfAbb\u0101s partook actively in the conspiracy against al-Wal\u012bd and \nused that trust against the caliph. Unlike in the Arabic-Islamic sources, al-\u02bfAbb\u0101s is informed \nof his brother Yaz\u012bd\u2019s location; this may be an allusion to his later defection, implying it \nwas a planned betrayal. The statement that he and al-Wal\u012bd were brothers is incorrect and \n\n179.  MSyr, 4: 463\u201344, translated in Theophilus, Theophilus, 246\u20137; Chron 1234, 1:315, translated in Theophilus, \nTheophilus, 247.\n\n180.  \u02bfAthamina states, \u201cClear evidence of this change of attitude may be seen in the fact that only three of \nthe \u02bfAbb\u0101sid caliphs, whose number was 38, were born to Arab mothers, while the rest were born to freed slave \nwomen (ummah\u0101t awl\u0101d)\u201d (\u02bfAthamina, \u201cHow did Islam Contribute,\u201d 395). Those born to Arab mothers are: Ab\u016b \nal-\u02bfAbb\u0101s al-Saff\u0101\u1e25 (r. 132\u201336/750\u201354) whose mother, Rayt\u0101, we have already seen; al-Mahd\u012b (r. 158\u201369/775\u201385) \nwhose mother was Arw\u0101 bt. Man\u1e63\u016br al-\u1e24imyar\u012b (d. 146/764); and Mu\u1e25ammad al-Am\u012bn (r. 193\u201398/809\u201313) whose \nmother was Zubayda bt. Ja\u02bffar bt. Ab\u012b Ja\u02bffar al-Man\u1e63\u016br (d. 216/831).\n\n181.  MSyr, 4: 463\u201364, translated in Theophilus, Theophilus, 246\u201347; Chron 1234, 1:315, translated in \nTheophilus, Theophilus, 247. Chron 1234 gives al-\u02bfAbb\u0101s more agency, while MSyr uses the plural, implying \nit was the Arabs who selected Yaz\u012bd. Hoyland states (without referencing) that al-\u02bfAbb\u0101s\u2019 mother was a slave \nwhilst Yaz\u012bd\u2019s was a free woman. The nasab sources are unanimous that she was an umm walad, and an umm \nwalad is by definition \u201ca slave woman who had produced a child by her master.\u201d See Robinson, Marriage, 90; \nTheophilus, Theophilus, 246, n. 711.\n\n182.  Chron 1234, 1:315, translated in Theophilus, Theophilus, 247.", "start_char_idx": 128409, "end_char_idx": 131051, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c3c950c8-c585-4bf3-83db-41165ad4ecc0": {"__data__": {"id_": "c3c950c8-c585-4bf3-83db-41165ad4ecc0", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ec088120-a59a-44f8-9d16-ac17d326325a", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "05c471909c62f4e2c5ead5ae95d3c85254a7c592d800192fab4db2f3b9649a47", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ce2f687d-820f-49cc-94de-5d5cfa247bdc", "node_type": "1", "metadata": {}, "hash": "47d9748fde6b8227dd33474d56c78c813b2f4c432a341259d8c7de4077a22e6f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  418\n\nmay indicate confusion with the familial make up of the late Marw\u0101nids or it may be used \nto indicate their closeness but not necessarily imply a genealogical bond. When al-Wal\u012bd is \nfirst introduced he is categorized correctly as son of Yaz\u012bd [b. \u02bfAbd al-Malik].183 \n\nThat this active role in the conspiracy is only found in the Chronicle of 1234 indicates \nthat these insertions do not come from Dionysius, but from a later source or the author \nhimself.184 Paired with the notices from the Arabic-Islamic sources, al-\u02bfAbb\u0101s\u2019 defection \nseems a means to defeat al-Wal\u012bd. Al-\u02bfAbb\u0101s is also said to have revolted against al-Wal\u012bd in \nZuqn\u012bn implying that it was he, rather than Yaz\u012bd, who was the mastermind.185 So, Christian \nsources ranging from the late eighth to mid thirteenth centuries are largely unanimous in \nremembering that al-\u02bfAbb\u0101s was central in the plot against al-Wal\u012bd, contrary to the Arabic-\nIslamic. The fact that this is preserved in the Dionysius circuit, as was the claim that the \ndefection was planned as a means to betray al-Wal\u012bd, fills in the gaps of the Arabic-Islamic \naccount of a forced defection. If this was ever circulating in the Arabic-Islamic tradition, \nit would be remarkable that the sources would have rehabilitated the figure who sparked \nthe fitna into one who forewarned it; rather it should be seen as further indication of how \nthe sources used a figure within their own tradition to generate a collective \u201chistorical\u201d \nmemory of the end of the Marw\u0101nids. The Arabic-Islamic tradition presents al-\u02bfAbb\u0101s as the \nupholder of legitimacy and respect of caliphal precedent, which is in line with other pious \ndepictions of him. This does not mean that the narrative presented by the Dionysius circuit \nshould be discarded as ahistorical, especially given the structural narrative similarities, \nbut perhaps these were accusations lobbied against al-\u02bfAbb\u0101s that gained traction within \ncommunities who already viewed him in a negative light. In fact, even in the Arabic-Islamic \ntradition, we have seen that the \u1e24im\u1e63\u012bs partially blamed al-\u02bfAbb\u0101s, indicating an accusatory \nundercurrent. The negative perception of al-\u02bfAbb\u0101s in Christian sources is evident in the \ncase of Theophanes, the focus of the next section, and is probably owed to his raiding \nactivity.\n\n4.2.2 Al-\u02bfAbb\u0101s\u2019 death and legacy\n\nAfter al-Wal\u012bd\u2019s decapitation and Yaz\u012bd\u2019s seizure of rule, al-\u02bfAbb\u0101s disappears from the \nSyriac narratives, except when it comes to the ensuing events at \u1e24im\u1e63. The \u1e24im\u1e63\u012b reaction \nto al-\u02bfAbb\u0101s\u2019 betrayal of al-Wal\u012bd is only preserved in the Chronicle of 1234, supporting \nHilkens\u2019 suggestion that the chronicler had access to an Arabic source for the rise of \nMarw\u0101n.186 The chronicle corroborates that the people of \u1e24im\u1e63 \u201cpulled down and destroyed \n\n183.  Chron 1234, 1:314, translated in Theophilus, Theophilus, 240.\n184.  Compare with MSyr, 4: 463, translated in Theophilus, Theophilus, 240. Hilkens has shown that the \n\nanonymous chronicler often inserted differing episodes or further expanded where available, particularly when \ncompared with Michael. See Hilkens, Chronicle of 1234, 20. It is highly likely that the anonymous chronicler \nwas making use of Arabic sources to augment Dionysius\u2019 narrative (see Hilkens, Chronicle of 1234, 281\u201391, esp. \n285\u201386).\n\n185.", "start_char_idx": 131055, "end_char_idx": 134462, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ce2f687d-820f-49cc-94de-5d5cfa247bdc": {"__data__": {"id_": "ce2f687d-820f-49cc-94de-5d5cfa247bdc", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c3c950c8-c585-4bf3-83db-41165ad4ecc0", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a01f18e8773ebdd63feeaa192239c60a96186493940ca4c23e5e928186639b47", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7f9c9e24-56e8-4232-a953-39df1127e88a", "node_type": "1", "metadata": {}, "hash": "59d6cc0c3fa523a6e7eb86a8b8e5af24725322b79692b7fca5847d1889ff5cf2", "class_name": "RelatedNodeInfo"}}, "text": "285\u201386).\n\n185.  \u201cDuring this year civil war broke out in the whole country because of the rebellion which \u02bfAbbas and \nhis brothers had instigated against Walid (II)\u201d (anon., Chronicle of Zuqn\u012bn, 166).\n\n186.  Hilkens, Chronicle of 1234, 286; see also, as Hoyland points out, the transliteration of fitna as ptn\u0101 two \nlines later in Chron 1234, 1:316, translated in Theophilus, Theophilus, 248, n. 717.\n\n\n\n419  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nthe villas, taverns, inns and all the property that belonged to \u02bfAbbas in their city in their \nzeal for the murdered king.\u201d187 As in al-Mad\u0101\u02bein\u012b\u2019s narrative, al-\u02bfAbb\u0101s\u2019 property is targeted \nby the revolting \u1e24im\u1e63\u012bs, further testament to a perception of his betrayal of al-Wal\u012bd and his \nentrenchment in the city. \n\n\u1e24im\u1e63 is also the location of the final reference to al-\u02bfAbb\u0101s within the Christian sources, \nwhere Theophanes narrates al-\u02bfAbb\u0101s\u2019 death, dating it to the year AM 6236/743\u201344. The \nstrangeness of Theophanes\u2019 narrative merits quoting it in full: \n\nHe [Marw\u0101n] killed Abas in prison\u2014a man who had shed much Christian blood and \nhad devastated and depopulated many places. The Ethiopian who was dispatched by \nMarouam [Marw\u0101n] to carry out this task filled a bag with unslaked lime (\u03b1\u03c3\u03b2\u03ad\u03c3\u03c4\u03bf\u03c5) and \nhaving approached Abas, placed it over his head and nostrils and so smothered him, \nthus contriving a just punishment for the magician. For he had wrought much evil to \nthe Christians by means of magic and the invocation of demons. He had also shared in \nthe murder of Oualid [al-Wal\u012bd].188 \n\nThis narrative immediately recalls the account of Ibr\u0101h\u012bm b. Mu\u1e25ammad\u2019s death discussed \nearlier, but instead of taking place in a prison in \u1e24arr\u0101n in 750, it is in \u1e24im\u1e63 in 744\u201345. The \nnarratives seem to be drawing upon the same event, but Theophanes dated it to four or five \nyears prior and \u201cupgraded\u201d Ibr\u0101h\u012bm to al-\u02bfAbb\u0101s. The absence of al-\u02bfAbb\u0101s\u2019 death from the \nother sources, means in all probability it does not come from the \u201cEastern source\u201d used by \nAgapius, Michael the Syrian, and the Chronicle of 1234 but from an underlying Christian, \npotentially Greek, source available to Theophanes.189 As suggested by Conterno, remembering \nal-\u02bfAbb\u0101s as a \u201cmagician\u201d (\u03b3\u03cc\u03b7\u03c4\u03b9) and an invoker of demons may indicate that the material \non his death originated from Christian communities on the thugh\u016br, for whom al-\u02bfAbb\u0101s \nwas an important figure due to his raiding.190 Notably, Maslama is not even afforded a death \nnotice, though he too is often described in negative terms within the Chronographia.191 The \nspecification that it was an Ethiopian who carried out the murder is peculiar; in the Arabic \nsources it is reported as having been a mawl\u0101. Thus the perpetrator is \u201cothered\u201d in both \nnarrative circuits. It is not improbable to think that frontier or local communities would \nhave taken an interest in the prince\u2019s death; since Ibr\u0101h\u012bm b. Mu\u1e25ammad was not a figure \n\n187.  Chron 1234, 1:316, translated in Theophilus, Theophilus, 248.\n188.  Theophanes, Chronographia, 421; Theophanes, The Chronicle, 583. \n189.  Conterno, La \u201cdescrizione dei tempi,\u201d 94.", "start_char_idx": 134448, "end_char_idx": 137577, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7f9c9e24-56e8-4232-a953-39df1127e88a": {"__data__": {"id_": "7f9c9e24-56e8-4232-a953-39df1127e88a", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ce2f687d-820f-49cc-94de-5d5cfa247bdc", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "2006a1387c719a696772fdbccc783ae9d9ae1c1213855f364ec3af4104f4f5ca", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9aa89a05-057f-40a8-89f2-fa6e767e9f09", "node_type": "1", "metadata": {}, "hash": "1f614407e863a9f14a76432a05f71131cd35158202518bc5dc101d76eec1cae5", "class_name": "RelatedNodeInfo"}}, "text": "189.  Conterno, La \u201cdescrizione dei tempi,\u201d 94. \n190.  Conterno goes a step further than this in asserting that this may be the same source that provides \n\nTheophanes\u2019 account of the conquest of Tyana (Conterno, La \u201cdescrizione dei tempi,\u201d 94). Theophanes (or his \nsource) seemed quite keen on describing people as magicians. For example, our iconophile author blames the \nadoption of Yaz\u012bd b. \u02bfAbd al-Malik\u2019s iconoclast policies on a Jewish magician (Theophanes, Chronographia, 402). \n\n191.  Maslama (found as \u039c\u03b1\u03c3\u03b1\u03bb\u03bc\u03b1\u03c2) is often described as cowardly and deceitful. E.g., AM 6222 [729\u201330] \nand AM 6223 [730\u201331] in Theophanes, Chronographia, 409; idem, The Chronicle, 567. The only Christian source \nknown to me that records Maslama\u2019s death is the Chronicle of Elias of Nisibis (d. 1046), though he is here drawing \nupon an Islamic source. See Elias of Nisibis, La Chronographie, trans. L. J. Delaporte (Paris: H. Champion, 1910), \n103.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  420\n\nthat was relevant to these communities, he was \u201cupgraded\u201d to al-\u02bfAbb\u0101s.192 In fact, the \nChronicle of 1234, although remembering that an Ibr\u0101h\u012bm was in jail in \u1e24arr\u0101n, mistakes \nhim for the caliph Ibr\u0101h\u012bm b. al-Wal\u012bd, stating that the imprisoned Ibr\u0101h\u012bm was the brother \nof the \u201ctyrants \u02bfAbb\u0101s and Yaz\u012bd.\u201d193Additionally, despite not providing a detailed account \nof al-Wal\u012bd\u2019s death, Theophanes identifies al-\u02bfAbb\u0101s as a participant in the plot, creating a \nunanimity about his involvement across Christian sources. \n\nTheophanes\u2019 focus on al-\u02bfAbb\u0101s\u2019 death brings us to the most startling assertion in the \nChristian sources, namely the claim by the Chronicle of 1234 that al-\u02bfAbb\u0101s \u201cis the \u02bfAbb\u0101s \nafter whom are named those in Baghdad who rule in our day and are called \u02bfAbb\u0101sid caliphs, \nand from him they have this name and it is not, as some uneducated Arabs think and say, \nfrom the name of \u02bf\u0391bb\u0101s, uncle of their prophet Mu\u1e25ammad.\u201d194 This material is in all \nprobability not from Dionysius, as it is not found in Michael the Syrian; therefore either \nMichael omitted it knowing it was false or it was not part of Dionysius in the first place. It \nmight therefore be a later addition from another source that mentioned al-\u02bfAbb\u0101s, or an \ninterjection from the anonymous chronicler. The source does, however, show a knowledge \nand understanding of \u02bf Abb\u0101sid legitimizing discourse. Later, during its treatment of the reign \nof N\u016br al-D\u012bn (d. 564/1174), the Chronicle of 1234 does support the traditional etymological \nexplanation, i.e., that the \u02bfAbb\u0101sids took their name from the Prophet\u2019s uncle al-\u02bfAbb\u0101s b. \n\u02bfAbd al-Mu\u1e6d\u1e6dalib (d.", "start_char_idx": 137530, "end_char_idx": 140202, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9aa89a05-057f-40a8-89f2-fa6e767e9f09": {"__data__": {"id_": "9aa89a05-057f-40a8-89f2-fa6e767e9f09", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7f9c9e24-56e8-4232-a953-39df1127e88a", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "aa89728ed931e9a98acc8c9145418ddf127aa8773e7c096f723eb73c0d654970", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5536e298-5e80-460d-bcff-a7a932bbc449", "node_type": "1", "metadata": {}, "hash": "23d0dadd4d0ca47ffd7b43238727287796940b8c0cbdb16c225d076ca5645468", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd al-Mu\u1e6d\u1e6dalib (d. 32/653).195 This speaks to Hilkens\u2019 conclusion regarding the composite \nnature of the text and how it draws from a variety of sources for different sections.196 The \nChronicle also says, after the defeat of Marw\u0101n at the Z\u0101b in 132/750, that this marked a \nshift from the Umayyads to \u201cthe sons of Hashim.\u201d197 The addition of \u201cwho rule in our time\u201d \ndoes not help us understand where this notice comes from; however, an earlier notice may. \nRecounting that Hish\u0101m appointed Marw\u0101n as governor over Armenia in 732, the Chronicle \nof 1234, states, \u201cThis Marw\u0101n was the one who made his seat at Mayferqat [Mayy\u0101f\u0101riq\u012bn], \nand he named it his capital. Until today the descendants of Marw\u0101n are famous there.\u201d198 \nAs Hoyland notes, this is obviously a reference to the Kurdish Marw\u0101nids who ruled from \n\n192.  The author does later mention Ibr\u0101h\u012bm in the context of the \u02bfAbb\u0101sid revolution for the year AM 6240 \n[747\u201348]. See Theophanes, Chronographia, 424; Theophanes, The Chronicle, 587. He does not mention his death \nor imprisonment, unlike Agapius or Chron 1234, lending further credence to their use of an Arabic-Islamic \nsource. See Theophilus, Theophilus, 274\u201375. \n\n193.  Chron 1234, 1:324\u201325, translated in Theophilus, Theophilus, 275.\n194.  Chron 1234, 1:314, translated in Theophilus, Theophilus, 240. h\u0101n\u00e2 \u00eetaw(h)y \u02bfAbb\u0101s haw d-metkn\u00ean \n\nh\u0101nn\u00f4n dab-Ba\u0121d\u0101d w-yawm\u0101n\u00e2 s\u00eem\u00een w-metqr\u00ean kal\u00eep\u00ea \u02bfAbb\u0101s\u0101y\u00ea. w-menneh \u00eet lh\u00f4n h\u0101n\u00e2 \u0161m\u00e2. w-law \u02beayk \nd-s\u0101br\u00een l\u00e2 y\u0101dd\u00fb\u02bf\u00ea d-\u1e6dayy\u0101y\u00ea; w-\u00e2mr\u00een d-men \u02bfAbb\u0101s lam d\u0101deh d-Mu\u1e25ammad nb\u00eey\u00e2 d\u00eelh\u00f4n \u00eet lh\u00f4n \u0161m\u00e2 h\u0101n\u00e2.\n\n195.  Chron 1234, 2:162; anon., Chronicon anonymi auctoris ad annum Christi 1234 pertinens, trans. J. B. \nChabot and A. Abouna, 2 vols. (Louvain: Durbecq, 1937\u201374), 2:122. I am grateful to Andy Hilkens for pointing \nout that the Chronicle inserts the Prophet\u2019s uncle as accompanying \u02bfUmar into its narrative of the conquest of \nJerusalem. This insertion probably comes from the chronicler\u2019s use of Islamic sources. See Chron 1234, 1:254\u201355, \ntranslated in Theophilus, Theophilus, 116.\n\n196.  Hilkens, Chronicle of 1234, 325\u201330, especially 327.\n197.  Chron 1234, 1:330, translated in Theophilus, Theophilus, 278.\n198.  Chron 1234, 1:310, translated in Theophilus, Theophilus, 230. \n\n\n\n421  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n380\u2013478/990\u20131085, indicating that the source for this material can be dated at the earliest \nto the end of the tenth century.199 These two attempts at genealogical and nomenclatural \nidentification may derive from the same source, ruling out Dionysius as the origin of this \nmaterial as he predates the Kurdish Marw\u0101nids.", "start_char_idx": 140182, "end_char_idx": 142819, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5536e298-5e80-460d-bcff-a7a932bbc449": {"__data__": {"id_": "5536e298-5e80-460d-bcff-a7a932bbc449", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9aa89a05-057f-40a8-89f2-fa6e767e9f09", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "dd7e63e3099361154db0a0894718c243663baf0a6357117ab75a2f78d5660092", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aed24b66-42db-409f-b179-93184c7f1fc4", "node_type": "1", "metadata": {}, "hash": "a6a36339b0d5b5d236171a0b70eb859444b74c2d588f8097f134ba17030a93e7", "class_name": "RelatedNodeInfo"}}, "text": "As with Theophanes\u2019 focus on al-\u02bfAbb\u0101s, \nthese identifications of contemporary ruling powers with Marw\u0101nid figures demonstrate \nhow certain figures known for their raiding, who appear as largely peripheral in the Arabic \nsources, were used as reliable and central references in the Christian tradition.200 \n\nTheophanes\u2019 \u201cupgrading\u201d of al-\u02bfAbb\u0101s in the narrative of the death of Ibr\u0101h\u012bm \nb. Mu\u1e25ammad paired with the Chronicle of 1234\u2019s assertion that it was the Marw\u0101nid \nal-\u02bfAbb\u0101s who was the forefather of the \u02bfAbb\u0101sids raises questions about the \u02bfAbb\u0101sid da\u02bfwa \nas presented in Arabic sources. It is clear that Christian communities in the west of the \ncaliphate explained the dynastic shift through figures internal to their own traditions and \nconcerns. Perhaps we should not simply assume that these sources are mistaken though, and \ninstead interpret these notices as testaments to the gradual development and articulation \nof the narrative of the \u02bfAbb\u0101sid call to ri\u1e0d\u0101 (satisfaction or agreement [with the leader of the \nIslamic umma]), the origins of which are still debated and which undoubtedly underwent \nsignificant reworking to establish \u02bfAbb\u0101sid legitimacy.201 The development of the \u02bfAbb\u0101sid \nda\u02bfwa is a complicated topic, best reserved for a study of its own. However, as demonstrated \nby Blankinship, the \u02bfAbb\u0101sid sources were \u201cinformed by the needs of the \u02bfAbb\u0101sids to make \nthe interregnum as short as possible to help establish their own legitimacy.\u201d202 Blankinship \ngoes on to say that \u201cfollowing these conclusions we can reject [\u2026] [Ibr\u0101h\u012bm\u2019s] designation of \nAb\u016b al-\u02bfAbb\u0101s (d. 137/754) as his successor, as apocryphal.\u201d Therefore, the role of al-\u02bfAbb\u0101s \nb. al-Wal\u012bd in the Christian tradition is testament to the fact that the narrative of the \n\u02bfAbb\u0101sid revolution had not yet developed in the 130s/mid-eighth century.\n\nOverall, the Christian tradition places al-\u02bfAbb\u0101s center stage and corroborates what we \nsaw in the Arabic sources; Umayyad family and Syrian loyalty appears to have been towards \nhim rather than al-Wal\u012bd. In both textual traditions, al-\u02bfAbb\u0101s\u2019 change of allegiances \n(whether purposeful or not) was a crucial turning point in the earliest part of the third \nfitna. These sources leave no doubt that al-\u02bfAbb\u0101s is the subject of their focus due to his \nactivities on the thugh\u016br; his raiding is regularly recorded, and Theophanes\u2019 account of \nhis death refers to his actions against Christians. Furthermore, his haj\u012bn status is specified \nby the Syriac sources. This may have been an attempt to delegitimize al-\u02bfAbb\u0101s, although \nthis seems unlikely as it may come from Dionysius who was typically positive about the \n\n199.  Theophilus, Theophilus, 230, n. 655. \n200.  We can see the same for Mu\u1e25ammad b. Marw\u0101n and Maslama b. \u02bfAbd al-Malik in the Armenian sources, \n\nwhere their frontier activities are re-dated or reinterpreted to fit the agenda of the sources. See Vacca, \u201cThe \nFires of Nax\u010dawan,\u2019 346\u201347; Greenwood, \u201cReassessment,\u201d 131.\n\n201.", "start_char_idx": 142820, "end_char_idx": 145807, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aed24b66-42db-409f-b179-93184c7f1fc4": {"__data__": {"id_": "aed24b66-42db-409f-b179-93184c7f1fc4", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5536e298-5e80-460d-bcff-a7a932bbc449", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "787ba9fbab355714778906871274ecfc40fb99a4131d8889bac37a69f1186107", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "803986f5-aabb-48ea-b277-2e05607ebfb8", "node_type": "1", "metadata": {}, "hash": "1073dbcc56aee4bad0c9d6c2344cc4f9de914567826d96d1d9707db20cfc7c20", "class_name": "RelatedNodeInfo"}}, "text": "201.  On the development of the \u02bfAbb\u0101sid riw\u0101ya (recension) of the revolution, see Saleh Said Agha, The \nRevolution Which Toppled the Umayyads: Neither Arab Nor \u1f09bb\u0101sid (Leiden: Brill, 2003), especially chapters 1 \nand 5, 7\u201338, 117\u201344; on the call to ri\u1e0d\u0101 see, Patricia Crone, \u201cOn the Meaning of the \u02bfAbb\u0101sid call to Ri\u1e0d\u0101,\u201d in The \nIslamic World: From Classical to Modern Times, ed.  C.E. Bosworth et al., 95\u2013111 (Princeton, NJ: Darwin Press, \n1989).\n\n202.  Blankinship, \u201cThe Tribal Factor in the \u02bfAbb\u0101sid Revolution,\u201d 603.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  422\n\n\u02bfAbb\u0101sids, especially al-Ma\u02bem\u016bn, who was born to an umm walad, Mar\u0101jil.203 We are also \npresented with the same sequence of events as is given in the Arabic-Islamic tradition, \ncorroborating the framework of the al-Mad\u0101\u02bein\u012b dominated narrative. The absence of a \nsh\u016bra narrative makes a convincing case that the Christian sources were not drawing \nupon Islamic sources for their accounts of al-\u02bfAbb\u0101s\u2019 imperial pretentions; rather, it most \nprobably reflects localized memories and interpretations of events. Al-\u02bfAbb\u0101s\u2019 relevance \nwithin these sources is clear throughout; he was a referenceable figure that the reader \nwould recognize.204\n\n5. Conclusions\n\nThe various accounts of al-\u02bfAbb\u0101s\u2019 involvement in al-Wal\u012bd\u2019s death as told in the Arabic, \nArmenian, Greek, and Syriac sources, raise a variety of questions related to the development \nof Late Antique historiography and memory. By assessing these narratives, we can see that \nal-\u02bfAbb\u0101s is representative of the changes that occurred during the establishment and \ndevelopment of early Islamic rule. Not only is he remembered in sources largely internal to \nthe centralizing narratives of fourth-/early-tenth-century caliphal historiography, but he is \ncenter stage in sources adjacent to these discourses. As I have argued, the focus on him is \ndue to his long-term presence and impact on the central thugh\u016br and his raiding practices, \nrather than the result of a legitimizing rhetoric aimed at promoting imperial or religious \nambitions. It is exactly this localized influence that allowed him to impact succession and \nmaintain a power base in the central thugh\u016br. Al-\u02bfAbb\u0101s is not the only Marw\u0101nid who was \nable to do this; his brothers appear to have maintained influence in their ex-governorates as \nwell.205 Al-\u02bfAbb\u0101s should then be viewed as another Maslama, the two having had relatively \nparallel careers, as that is how the primary sources remember him: an important military \nfigure and a leading member of the family. While secondary scholarship has actively \nfocused on Maslama\u2014probably due to his role in the siege of Constantinople\u2014al-\u02bfAbb\u0101s has \nnot received the same treatment, due to his presence across fewer events, which in turn \ninforms our understanding of how these authors produced their narratives.\n\nNeither Maslama nor al-\u02bfAbb\u0101s became caliph. However, the lack of discussion on haj\u012bn \nsuccession during the third fitna may, in fact, indicate this was not the barrier to the throne \nthat recent scholarship has assumed it to be.206 Certainly, al-Wal\u012bd\u2019s nomination of his own \n\n203.", "start_char_idx": 145803, "end_char_idx": 148993, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "803986f5-aabb-48ea-b277-2e05607ebfb8": {"__data__": {"id_": "803986f5-aabb-48ea-b277-2e05607ebfb8", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aed24b66-42db-409f-b179-93184c7f1fc4", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "98c907fb0efa6c3fbb1607f37ea95819c102d290ff616a34883e7a114ac22969", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "016803ed-b32d-4e51-a3dc-858423a6dc79", "node_type": "1", "metadata": {}, "hash": "d599d7cf0837ef9cc55db4791fe145269e52d7bffb455973a3579859b9ab8f67", "class_name": "RelatedNodeInfo"}}, "text": "On the relationship between the two figures, see Wood, The Imam of the Christians, 161\u201385; Hilkens, \nChronicle of 1234, 289; on al-Ma\u02bem\u016bn\u2019s mother Mar\u0101jil, see al-Ya\u02bfq\u016bb\u012b, T\u0101r\u012bkh, 2:538; idem, The Works, 1205. \n\n204.  E.g., when recounting Marw\u0101n\u2019s uprising against Yaz\u012bd and Ibr\u0101h\u012bm, Yaz\u012bd is identified as \u201cthe brother \nof \u02bfAbb\u0101s.\u201d See Chron 1234, 1:316\u201317, translated in Theophilus, Theophilus, 249\u201350.\n\n205.  \u02bfUmar b. al-Wal\u012bd in Jordan and Bishr b. al-Wal\u012bd in Qinnasr\u012bn.\n206.  Bashear uses a poem attributed to al-Wal\u012bd b. Yaz\u012bd against Yaz\u012bd b. al-Wal\u012bd and found in Ibn \u02bfAs\u0101kir \n\nto argue that being \u201ca haj\u012bn was a reason for the rejection of his claim to the throne\u201d (Bashear, Arabs and \nOthers, 39\u201340). However, this same poem is attributed to al-Wal\u012bd\u2019s son al-\u1e24akam in al-\u1e6cabar\u012b and al-Bal\u0101dhur\u012b, \nin the Fragmenta Historicorum Arabicorum (ed. de Geoje), as well as later on in Ibn \u02bfAs\u0101kir. Al-\u1e24akam was \nhimself a haj\u012bn, meaning we should read the verse: a-tankuthu bay\u02bfat\u012b min ajli umm\u012b // wa-qad b\u0101ya\u02bftum\u016b qabl\u012b \nhaj\u012bn\u0101 (\u201cDid you break your oath to me on account of my mother?// when you have pledged allegiance to a \nhaj\u012bn before me?\u201d) as a means of establishing his (and Marw\u0101n\u2019s) eligibility rather than as a means to discredit \n\n\n\n423  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nhaj\u012bn son al-\u1e24akam and the eventual succession of Marw\u0101n b. Mu\u1e25ammad b. Marw\u0101n as \nthe final Marw\u0101nid caliph should suffice to show that towards the end of the Marw\u0101nid \nperiod sons of concubines were eligible for the caliphate.207 Representations of Marw\u0101n as \nthe rightful heir of al-Wal\u012bd b. Yaz\u012bd\u2019s sons indicate the generation of a layer of historical \nmemory that aimed to maintain a narrative of continuous succession and an attempt at \nlegitimizing the final Marw\u0101nid caliph.208 \n\nThe comparative approach used in this study serves to draw out various layers of \nhistorical memory and, by seeing where sources agree, to understand what they identified \nas relevant. As already mentioned, al-Wal\u012bd b. Yaz\u012bd was the first of a new generation of \nMarw\u0101nids\u2014grandsons of \u02bfAbd al-Malik\u2014to come to power. Unlike his cousins, however, \nal-Wal\u012bd had not benefited from sustained governorship or raiding activity. Furthermore, \ngiven the extended rule of Hish\u0101m and the time al-Wal\u012bd spent as heir (more than any other \nwal\u012b al-\u02bfahd), the sons of other previous caliphs were in a strong position to make a claim.\n\nTracing the changing role of haj\u012bns and understanding the nuances of succession policy \nwithin the Umayyad polity is not the sole benefit of studying al-\u02bfAbb\u0101s. Like Maslama, he \nis extremely well documented across the source material; however, unlike Maslama, no \n\u201cheroization\u201d took place, leaving us with a more conflicting but perhaps less problematic \npicture of him.209 The question of reliability of sources is the foremost one raised by an \nanalysis of this nature.", "start_char_idx": 148995, "end_char_idx": 151891, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "016803ed-b32d-4e51-a3dc-858423a6dc79": {"__data__": {"id_": "016803ed-b32d-4e51-a3dc-858423a6dc79", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "803986f5-aabb-48ea-b277-2e05607ebfb8", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "86d9ffb4ec56deb58f38aa363ff409d23b5b98295166edc05c64ee6e63e6fa2e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f876ef3b-5d91-4ebd-9cc9-d3e4fe89043d", "node_type": "1", "metadata": {}, "hash": "22525d2437d76c12fb53e17e02262300c68612bdcffa0f3c8e887947b2be410e", "class_name": "RelatedNodeInfo"}}, "text": "However, the narratives about al-\u02bfAbb\u0101s do not appear reconcilable, \nnor should we expect them to be. Whether al-\u02bfAbb\u0101s had planned to betray al-Wal\u012bd or was \ncaptured is beyond our ability to determine. Thus we cannot know the \u201ccorrect\u201d account, \nbut by investigating we can shed light on what the authors wanted to convey. As Vacca has \nput it when assessing the burning of Armenian churches at Nax\u010dawan, \u201cthese discrepancies \nin fact reveal the tampering of the compiler or historian. If so, the misinformation is at \nleast as significant as the \u2018correct\u2019 account, because it provides clues to the goal of the \nhistorian.\u201d210\n\nThe near absence of any internal Arabic narrative for al-Wal\u012bd\u2019s death that is not \ntransmitted on the authority of al-Mad\u0101\u02bein\u012b raises the question of the agenda behind their \ntransmission. Khal\u012bfa b. Khayy\u0101\u1e6d\u2019s account, as demonstrated, is terser than al-Mad\u0101\u02bein\u012b\u2019s \nbut does not contradict it. Al-Ya\u02bfq\u016bb\u012b provides an extremely short and muddled account \nfor al-Wal\u012bd\u2019s reign. Al-Mad\u0101\u02bein\u012b\u2019s use of al-\u02bfAbb\u0101s to warn of fitan and to foreshadow \n\nYaz\u012bd b. al-Wal\u012bd. See al-\u1e6cabar\u012b, T\u0101r\u012bkh, 2:1891; anon., Fragmenta, 1:156; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:249; Ibn \n\u02bfAs\u0101kir, T\u0101rikh mad\u012bnat Dimashq, 15:81, 83. \n\n207.  On the documents for al-\u1e24akam\u2019s nomination, see Marsham, Rituals, 146\u201364.\n208.  In the same poem as referenced in n. 206, attributed to al-\u1e24akam b. al-Wal\u012bd while imprisoned, the \n\nshort-lived heir nominated Marw\u0101n as caliph after himself: fa-inna ahlaku an\u0101 wa-wal\u012b \u02bfahd\u012b // fa-Marw\u0101nun \nam\u012bru al-mu\u02bemin\u012bn\u0101 (\u201cIf I and my heir-apparent [wal\u012b \u02bfahd\u012b] should die//then Marw\u0101n [should be] commander \nof the faithful\u201d) (al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 9:249).\n\n209.  Borrut\u2019s analysis of Maslama\u2019s \u201ch\u00e9roisation\u201d touches upon a plethora of eulogizing narratives that \nare used to redeem his memory. The lack of these narratives for al-\u02bfAbb\u0101s who, as we have seen, fulfilled a \nvery similar role, may indicate a less worked and perhaps earlier historical memory. Borrut, Entre m\u00e9moire et \npouvoir, 271\u201384.\n\n210.  Vacca, \u201cThe Fires of Nax\u010dawan,\u201d 351.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  424\n\ncoming events appears anachronistic or teleological at best, while Khal\u012bfa does not have this \nundercurrent and merely points out that he dissuaded Yaz\u012bd from his political ambitions. \nThe fact that all extant Arabic sources were produced after al-Ma\u02bem\u016bn\u2019s killing of his \nbrother al-Am\u012bn must be borne in mind. El-Hibri has outlined the similarities between \nthese two narratives of regicide\u2014both narrated by al-Mad\u0101\u02bein\u012b\u2014which focus on al-Wal\u012bd \nand al-Am\u012bn\u2019s inadequacies for caliphal rule and even include mirroring accounts of their \ndeaths.211 The notion of how the source material grapples with regicide and adhere to the \n\u201corthodox\u201d succession narrative is an important one, and further work comparing the two \naccounts is warranted.", "start_char_idx": 151892, "end_char_idx": 154818, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f876ef3b-5d91-4ebd-9cc9-d3e4fe89043d": {"__data__": {"id_": "f876ef3b-5d91-4ebd-9cc9-d3e4fe89043d", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "016803ed-b32d-4e51-a3dc-858423a6dc79", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "c6ada4760929983bb376116f025f36ddd16358060ed7bf41e54a8e513ce68b50", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ad5cde75-bfd5-43ab-a89f-8945af606b49", "node_type": "1", "metadata": {}, "hash": "20d10ed97952d0b14d4530d16abe6908b2706c66945378e1909e7e22cdc21358", "class_name": "RelatedNodeInfo"}}, "text": "The Arabic-Islamic and Christian traditions both attribute the beginning of the end \nof the Umayyad dynasty to al-\u02bfAbb\u0101s\u2019 eventual support of his brother Yaz\u012bd. Al-\u02bfAbb\u0101s\u2019 \nrepresentation as pious in the Arabic sources runs against the Christian sources, which \npresent him as orchestrating al-Wal\u012bd\u2019s death. Theophanes\u2019 \u201cupgrading\u201d of Ibr\u0101h\u012bm b. \nMu\u1e25ammad for al-\u02bfAbb\u0101s may demonstrate that the Christian sources were attempting to \ncontextualize the fall of the Umayyads through a figure internal to their historical tradition. \nHowever, it is highly unlikely that Theophanes\u2019 narrative of al-\u02bfAbb\u0101s\u2019 death is entirely \nindependent of that in the Arabic-Islamic sources; suffocating someone with lime is hardly \ncommon. This is not to suggest that the chroniclers used the same sources. Rather, these \ntraditions were circulating amongst different linguistic and confessional groups, who \ninterpreted and reappropriated them to fit their needs. It is apparent from the Christian \nsources that there was not a strong understanding of where the \u02bfAbb\u0101sids came from, \nwhich is unsurprising given that this was still being conceived and formatted in precisely \nthis period. Thus, they explained it through a different al-\u02bfAbb\u0101s rather than the Prophet\u2019s \nuncle, as is visible in the Chronicle of 1234\u2019s preservation (or insertion) of the claim that \nal-\u02bfAbb\u0101s was the forefather of the \u02bfAbb\u0101sid dynasty. \n\nTherefore, despite their similarities in chronological structure, the sources emphasize \ndifferent aspects to suit their contexts of production and target audience. Within linguistic \ngroupings we cannot and should not expect to find agreement. The shared use of al-Mad\u0101\u02bein\u012b \nby al-Bal\u0101dhur\u012b and al-\u1e6cabar\u012b, though, does indicate the use and interpretation of a single \ntradition, while the accounts of Khal\u012bfa and al-Ya\u02bfq\u016bb\u012b demonstrate the fact that the \nnarrative of al-Wal\u012bd\u2019s death did not develop uniformly. In a similar way, Michael the Syrian \nand the Chronicle of 1234\u2019s common use of Dionysius of Tel Mahr\u0113 indicates the centrality \nof succession narratives for Syriac sources, which use caliphal order to structure their texts, \nunderlining the fact that their historiographical tradition was internal to caliphal history. \n \n\n211.  Like al-Wal\u012bd, al-Am\u012bn \u201cstands out as the epitome of political incompetence and reckless behavior. A \nman deficient in political wisdom, most at home in extended sessions of drinking and revelry, and with a flair \nfor unpredictable eccentricities.\u201d El-Hibri\u2019s analysis at times may be overstated and the literary nature of the \nsources over-emphasized; however, the question of how one discusses the killing of a recognized Caliph was \nundoubtedly one \u02bfAbb\u0101sid-era sources grappled with. See T. El-Hibri, Reinterpreting Islamic Historiography: \nHarun al-Rashid and the Narrative of the Abbasid Caliphate (Cambridge: Cambridge University Press, 1999), \n59\u201394, at 59.", "start_char_idx": 154820, "end_char_idx": 157732, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ad5cde75-bfd5-43ab-a89f-8945af606b49": {"__data__": {"id_": "ad5cde75-bfd5-43ab-a89f-8945af606b49", "embedding": null, "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8881", "node_type": "4", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a35a46b5dcff89ab022b3a51eb4d54b92930c9b74a967932aa37a225a124711f", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f876ef3b-5d91-4ebd-9cc9-d3e4fe89043d", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "a01de5ad4f4e0d9fab74e3ded710e2bc48cb3c5ecdb2f0f1f9fec27ca4ec9b7f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e775fcbf-f406-4a91-aff1-a76ba3dd09d8", "node_type": "1", "metadata": {}, "hash": "9c5bacaa050854869faaa4a0e3446f3c5f49487a8b038d3b159db17ce66f4446", "class_name": "RelatedNodeInfo"}}, "text": "425  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nTheophanes\u2019 focus on al-\u02bfAbb\u0101s but not on wider succession issues, by contrast, indicates \nthe localized focus of the non-Roman elements of his narrative.\n\nThis article has demonstrated that al-\u02bfAbb\u0101s is a significant figure in early Islamic history \nand historiography despite his presence in only two events recounted in the primary \nsources and the minimal attention hitherto paid to him in secondary literature. However, \nboth events, the Muhallabid revolt and the third fitna, are fundamental for understanding \nthe \u02bfAbb\u0101sid memory of the Marw\u0101nid period. Moments of tribulation and tension reveal \nthe nuances and agenda of the source material. At the very least it is hoped that the present \ncontribution will serve to incorporate al-\u02bfAbb\u0101s into footnotes concerned with \u201ccaliphs \nthat could have been\u201d like Maslama and add to the growing body of work on haj\u012bns and the \ndemographic changes of the late Marw\u0101nid period.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n The \u02bfAbb\u0101s after Whom Those Who Rule in Baghdad Are Named \u2022  426\n\nAppendix 1: Marw\u0101nid family tree\n\nLegend: \n[#] \u2014 indicates order in Marw\u0101nid succession\nAl-\u02bfAbb\u0101s b. al-Wal\u012bd \u2014 Italicised name indicates they were born to an umm walad.\n\n\n\n427  \u2022  Leone Pecorini GoodaLL\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nBibliography\n\nPrimary Sources\n\nArabic\n\nAgapius. \u201cKitab al-\u02bfunvan, histoire universelle \u00e9crite par Agapius (Mahboub) de Menbidj.\u201d In \nPatrologia Orientalis, edited by A. A. Vasiliev, 399\u2013547. 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Mu\u1e25ammad and the Golden Bough. Bloomington: Indiana University \nPress, 1996.\n\nUrban, Elizabeth. Conquered Populations in Early Islam: Non-Arabs, Slaves, and the Sons of \nSlave Mothers. Edinburgh: Edinburgh University Press, 2020.\n\nVacca, Alison. Non-Muslim Provinces under Early Islam: Islamic Rule and Iranian Legitimacy \nin Armenia and Caucasian Albania. Cambridge: Cambridge University Press, 2017.\n\n\u2014\u2014\u2014. \u201cThe Fires of Nax\u010dawan: In Search of Intercultural Transmission in Arabic, Armenian, \nGreek, and Syriac.\u201d Le Mus\u00e9on 129, no. 3\u20134 (2016): 323\u201362.\n\n\u2014\u2014\u2014. \u201cThe Umayyad North (Or: How Umayyad Was the Umayyad Caliphate?).\u201d In The \nUmayyad World, edited by Andrew Marsham, 219\u201339. Abingdon: Routledge, 2021.\n\nWood, Philip. The Imam of the Christians: The World of Dionysius of Tel-Mahre c. 750\u2013850. \nPrinceton, NJ: Princeton University Press, 2021.\n\nZettersteen, K. V., and F. Gabrieli. \u201cAl-\u02bfAbb\u0101s b. al-Wal\u012bd.\u201d In Encyclopaedia of Islam, 2nd ed., \nedited by P. J. Bearman et al. Leiden: Brill Online.", "start_char_idx": 175497, "end_char_idx": 176617, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "db302f97-259c-4f95-b58d-e2153561f249": {"__data__": {"id_": "db302f97-259c-4f95-b58d-e2153561f249", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8cae3560-e64a-43c5-931f-b3264d509761", "node_type": "1", "metadata": {"identifier": "alusur-8881", "author": "Pecorini Goodall, Leone", "title": "\u2018The \u02bfAbbas after Whom Those Who Rule in Baghdad Are Named\u2019: Al-\u02bfAbb\u0101s b. al-Wal\u012bd in Late Antique Accounts of the Marw\u0101nids and the Third Fitna", "date": "2022-11-29", "file": "alusur-8881.pdf"}, "hash": "5609cb1f1edd5bf637ab9d80aad1c5bf58e266ff1601a172618be9c891e47985", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a18f6d7b-0ac9-41b4-8776-8ad4d8a5eead", "node_type": "1", "metadata": {}, "hash": "a2a32b36fb3cf5932f470c1d7f4e19c5c85cf9c7c9aa63873c6d1c509da91eb0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021): 20-80\n\nThe pseudo-Aristotelian Hermetica (hereafter PsAH) are a group of texts surviving in Arabic that claim to record conversations between Aristotle and Alexander the Great. In these conversations, Aristotle instructs Alexander about the cosmos, the coming-\nto-be of everything in it, and astral magic\u2014more precisely, talismanry, rituals for attracting \nthe spiritual and planetary forces of the cosmos, the creation of amulets, and extensive \nastrological rules. The purpose of the instruction is to support Alexander\u2019s military career \nand personal life. Aristotle claims to have received this knowledge from Hermes Tris-\nmegistus. There are very few studies dedicated to these fascinating and influential texts; \ntherefore, this article offers a preliminary study of the PsAH that introduces the texts and \ntheir contexts systematically. \n\nA Preliminary Study of  \nthe Pseudo-Aristotelian Hermetica:  \n\nTexts, Context, and Doctrines*\n\nLiana Saif\nUniversity of Amsterdam\n\n(l.w.i.saif2@uva.nl)\n\n*I am indebted to Charles Burnett for his support and guidance, which proved indispensable for this article, \nand to my friend A.O.M. for his generosity with manuscripts. I am also grateful to the anonymous reviewers of \nthis submission, who provided detailed and generous feedback, and to Travis Zadeh for his encouragement and \nguidance with primary and secondary sources. Finally, I extend my gratitude to Mariano Errichiello and Julian \nStrube for their constructive comments..\n\nAbstract\nThe pseudo-Aristotelian Hermetica are an understudied yet influential group of texts surviving in Arabic that \nclaim to record conversations between Aristotle and Alexander the Great. I propose a ninth-century dating for \nthese texts on the basis of textual and contextual evidence. In them, Aristotle instructs Alexander on two major \nsubjects to aid his royal pupil\u2019s military career and personal life: the cosmos, the genesis of everything in it, \nand astral magic. This study provides a preliminary analysis of the texts\u2019 manuscripts and content, discussing \nwhat makes them Aristotelian and Hermetic and highlighting the resonances of Zoroastrian astro-cosmogenic \ndoctrines.\n\n\u00a9 2021 Liana Saif. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives License, \nwhich allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long \nas attribution is given to the original authors and source.\n\nfile:l.w.i.saif2%40uva.nl\n\n\n21  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  22\n\nWe can identify the following constituent treatises within the PsAH cluster: al-Is\u1e6dim\u0101kh\u012bs,1 \nal-Is\u1e6dim\u0101\u1e6d\u012bs,2 al-H\u0101dh\u012b\u1e6d\u016bs, and al-Ustuwa\u1e6d\u1e6d\u0101s.3 Together, they seemed to have formed a \nsingle work entitled Kit\u0101b \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t. To these we can add al-Mad\u012b\u1e6d\u012bs (which is \nan abridgment of Kit\u0101b \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t), Kit\u0101b al-Shu\u02bfr\u0101 al-yam\u0101niyya, and Dhakh\u012brat \nIskandar. Modern scholarship has been bedeviled by a great deal of confusion about the \nspellings of these titles in manuscripts and secondary sources, which has prevented scholars \nfrom seeing the various connections between the texts that show them to have been part \nof a larger corpus. Nevertheless, the designation \u201cpseudo-Aristotelian Hermetica\u201d and the \nabbreviation used here, PsAH, must not lead us to overemphasize the homogeneity of the \ntexts, for three reasons. First, a more thorough inspection of the surviving manuscripts \nis required to confirm the works\u2019 textual stability.", "start_char_idx": 47, "end_char_idx": 3711, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a18f6d7b-0ac9-41b4-8776-8ad4d8a5eead": {"__data__": {"id_": "a18f6d7b-0ac9-41b4-8776-8ad4d8a5eead", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "db302f97-259c-4f95-b58d-e2153561f249", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "36aa31024683096990ce4a90b53e53cfc92501ef7b786f7ae48807d1ded5db8a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5a1506e4-08ac-46dd-a24f-3607c3d5faf5", "node_type": "1", "metadata": {}, "hash": "aa5768cf693f8446b27b03b254948809f65ebb76ec6d93fbec57b9173861ed99", "class_name": "RelatedNodeInfo"}}, "text": "Second, the constituent texts have \nbeen grouped in divergent ways, as evinced by some manuscripts and their careers, and \nsometimes compiled with non-PsAH texts into clusters that had separate trajectories, as in \nthe case of what I refer to below as the PsAH Cycle and Kit\u0101b \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t. Third, two \nof the texts identified here as pseudo-Aristotelian and Hermetic\u2014namely, Kit\u0101b al-Shu\u02bfr\u0101 \nal-yam\u0101niyya and Dhakh\u012brat Iskandar\u2014are later compositions that drew on what had \nbecome a dynamic Islamic philosophical and scientific tradition espousing the doctrines of \nAristotle and Hermes. \n\nThe importance of the PsAH as a major source of elements that became ubiquitous in and \nfundamental to the medieval occult sciences cannot be overstated. Their influence is visible \nin the r\u016b\u1e25\u0101niyy\u0101t, talismanic practices, and astral causality in Maslama al-Qur\u1e6dub\u012b\u2019s Gh\u0101yat \nal-\u1e25ak\u012bm, in the magic and astrology of Ras\u0101\u02beil Ikhw\u0101n al-\u1e62af\u0101\u02be, and the science of letters \n(\u02bfilm al-\u1e25ur\u016bf) of A\u1e25mad al-B\u016bn\u012b in the thirteenth century and \u02bfAbd al-Ra\u1e25m\u0101n al-Bis\u1e6d\u0101m\u012b in \nthe fifteenth, among others.4 As a pivotal current in Islamic intellectual culture, the occult \nsciences coproduced and enriched knowledge about nature, the cosmos, and their forces. \nTherefore, it is not hard to see the significance of the PsAH beyond the occult sciences \nin Islamic intellectual history as a whole. What Paul Magdalino and Maria Mavroudi have \nsaid about Byzantine culture extends to Islamic culture: \u201cIntellectual engagement with the \noccult was rooted in, or sought to cohere with, the philosophical systems of Greco-Roman \nantiquity. . . . The learned practitioners of the occult had a basic general education, including \nphilosophy, and tended to combine their special expertise with a variety of intellectual \ninterests, which made it appropriate to describe them as philosophoi.\u201d5 Similarly, \u1e25ak\u012bm \n(sage or philosopher) designated occult scientists in medieval Islamic intellectual culture. \n\n1.\u2009 Based on MS London, British Library, Delhi Arabic 1946, fol. 1v. In MS Oxford, Bodleian, Marsh 556, fol. \n111r, it is vowelized as al-I\u1e63\u1e6dam\u0101khus, \u0627\u0625\u0644\u0635\u0637\u064e\u0645\u0627\u064f\u062e\u0633 .\n\n2.\u2009 Based on Marsh 556, fol. 4r. In Delhi Arabic 1946, fol. 32v it is found as al-I\u1e63\u1e6dim\u0101\u1e6d\u012bs, \u0627\u0627\u0644\u0635\u0637\u0645\u0627\u0637\u064a\u0633.\n3.\u2009 Following the vowelisation in Arabe 2577, fol. 1r; in Delhi Arabic 1946, fol. 32r it is found as al-Isn\u016b\u1e6d\u0101s, \n\n.\u0627\u0627\u0644\u0633\u0646\u0648\u0637\u0627\u0633\n4.  L. Saif, \u201cFrom \u0120\u0101yat al-\u1e24ak\u012bm to \u0160ams al-Ma\u02bf\u0101rif: Ways of Knowing and Paths of Power in Medieval Islam,\u201d \n\nArabica 64 (2017): 297\u2013345, at 306\u20139, 330\u201331.\n5.  P. Magdalino and M. Mavroudi, \u201cIntroduction,\u201d in The Occult Sciences in Byzantium, ed. P. Magdalino and \n\nM. Mavroudi, 11\u201338 (Geneva: La pomme d\u2019or, 2006), 13.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  22\n\nMagic and alchemy, in particular, were considered the epitome of wisdom (\u1e25ikma).", "start_char_idx": 3712, "end_char_idx": 6586, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5a1506e4-08ac-46dd-a24f-3607c3d5faf5": {"__data__": {"id_": "5a1506e4-08ac-46dd-a24f-3607c3d5faf5", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a18f6d7b-0ac9-41b4-8776-8ad4d8a5eead", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "d93041daf57b2e6ed9fb1de4549a849826c9f2aac63179412dc4e28462161714", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bdb75462-cd61-4603-afd5-330a900983d3", "node_type": "1", "metadata": {}, "hash": "c558642daa001eb510925d36664a40431fc418df6d48cb030ea32b2c9503a90f", "class_name": "RelatedNodeInfo"}}, "text": "The Islamic reception of Aristotle was, in reality, that of a master philosopher, sage, and \nmage, as demonstrated by the so-called Theology of Aristotle. The work is, in fact, an Arabic \nparaphrase of Plotinus\u2019s Enneads IV\u2013VI along with Porphyry\u2019s commentary, which turns \nAristotle into a sage of high Neoplatonism. Moreover, the pseudo-Aristotelian Sirr al-asr\u0101r \n(The secret of secrets, lat. Secretum secretorum) cemented Aristotle\u2019s image as a mage with \nconsummate knowledge of occult properties, astral influences, and talisman construction. \nAlong with the PsAH, these texts helped establish a Hermetized and Neoplatonized \nAristotelianism that became definitive of Islamic scientific, philosophical, and religious \nknowledge pertaining to the universe, generation and corruption, and the place of human \nbeings in the cosmos. \n\nIn this article, I first identify the constituent treatises of the PsAH and their relationships \nto one another. I then argue for a ninth-century date for their production on the basis of \ncitations in texts influenced by them as well as contextual considerations, especially the \ncoinciding of their composition with the codification of Zoroastrianism in texts such as \nthe Bundahishn and D\u0113nkard. These texts could have familiarized the author or authors \nof the PsAH or their intellectual atmosphere with astro-prophetical cycles and the cosmic \nnetworks revolving around the \u201cspiritual beings\u201d known as r\u016b\u1e25\u0101niyy\u0101t. Moving to the \ncontent, I show how the philosophical and magical background of the PsAH demonstrates a \nconsequential melding of Aristotelian hylomorphism and causality with what was perceived \nas \u201cHermetic\u201d theurgic and astro-magical aspects. \n\nI. The Texts and Manuscripts\n\nThe first step toward understanding the pseudo-Aristotelian Hermetic corpus is to draw \na circle around its known and surviving constituent treatises\u2014a real challenge considering \nthe scattered manuscripts, widespread confusion about the titles, and the lack of dedicated \nstudies. The PsAH were widely known in the Islamic world, especially during the medieval \nand early modern periods, but the titles were often confused. Ibn Ab\u012b U\u1e63aybi\u02bfa (d. 668/1270), \nin \u02bfUy\u016bn al-anb\u0101\u02be f\u012b \u1e6dabaq\u0101t al-a\u1e6dibb\u0101\u02be (The choicest reports on the classes of physicians), \nmentions several PsAH texts in a chapter dedicated to the works of Aristotle. One of these \nis \u201cal-Is\u1e6dim\u0101kh\u012bs, composed when he [Alexander] wished to leave the Land of R\u016bm,\u201d exactly \nas described in the prologue of al-Is\u1e6dim\u0101kh\u012bs. He also mentions Kit\u0101b al-Mal\u0101\u1e6d\u012bs, a certain \n\u201cKit\u0101b al-Ism\u0101\u1e6d\u0101l\u012bs,\u201d and \u201ca book for Alexander on the r\u016b\u1e25\u0101niyy\u0101t and their actions in the \nclimes,\u201d which is possibly a reference to al-Is\u1e6dim\u0101\u1e6d\u012bs and its discussion of the seven climes.6 \nUnder a section on Hermes\u2019s writings on \u201cn\u012branjs,7 occult properties, and talismans,\u201d  \nIbn al-Nad\u012bm (d. 380/990) lists \u201cKit\u0101b al-Har\u012b\u1e6d\u016bs on n\u012branjs, trees, fruits, oils, and grasses\u201d; \n\n6.  Ibn Ab\u012b U\u1e63aybi\u02bfa, \u02bfUy\u016bn al-anb\u0101\u02be f\u012b \u1e6dabaq\u0101t al-a\u1e6dibb\u0101\u02be, ed. N. Ri\u1e0d\u0101 (Beirut: D\u0101r Maktabat al-\u1e24ayy\u0101t, n.d.), \n105; online ed., E. Savage-Smith, S. Swain, and G. J. van Gelder, eds., A Literary History of Medicine (Leiden: Brill, \n2020), https://doi.org/10.1163/37704_0668IbnAbiUsaibia.Tabaqatalatibba.lhom-ed-ara1.\n\n7.", "start_char_idx": 6589, "end_char_idx": 9846, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bdb75462-cd61-4603-afd5-330a900983d3": {"__data__": {"id_": "bdb75462-cd61-4603-afd5-330a900983d3", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5a1506e4-08ac-46dd-a24f-3607c3d5faf5", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "3126c93a347f9018f8482ba533bec9389e6329d35f99c081994c3bcd1bfb6180", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6f8bb123-9f16-47a9-ba89-e0dc5a535498", "node_type": "1", "metadata": {}, "hash": "383e86b758e5b56c7248adb1f7ce1b134b8956a37bc8b8ea9f08b2e09b20828e", "class_name": "RelatedNodeInfo"}}, "text": "7.  In occult literature \u201cn\u012branjs\u201d refer to magical concoctions made from organic material. It is claimed that \nthey cultivate a sort of \u201cspiritual force\u201d that overpowers that of animals and people. They are often ingested or \nsuffimigated. They are discussed in more detail in section IV.5.\n\n\n\n23  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  24\n\nthis is al-H\u0101dh\u012b\u1e6d\u016bs, which has chapters on these precise genres. Under Hermes\u2019s writings on \nalchemy, Ibn al-Nad\u012bm lists \u201cal-H\u0101r\u012b\u1e6d\u016bs\u201d again, as well as al-Mal\u0101\u1e6d\u012bs, \u201cal-Is\u1e6dim\u0101khis,\u201d and a \ncertain Kit\u0101b al-Salm\u0101\u1e6d\u012bs.8 \n\nIn a section of his T\u0101r\u012bkh discussing Alexander the Great, Ibn Khald\u016bn (732\u2013808/1332\u2013\n1406) mentions al-Is\u1e6dim\u0101kh\u012bs, which contains \u201cthe ancient devotions\u201d (al-\u02bfib\u0101da al-\u016bl\u0101).  \nHe notes that \u201cthe people of the seven climes used to worship the[ir] planet, for each \nclime has a planet to which they prostrate, suffumigate, make sacrifices, and slaughter. \nThe r\u016b\u1e25\u0101niyya of this planet manages their affairs, they claim.\u201d The \u201cancient devotions\u201d \nis likely to be a reference to the laws of the first sage-prophets in al-Is\u1e6dim\u0101\u1e6d\u012bs. Discussion \nof the seven climes can also be found in al-Ustuwa\u1e6d\u1e6d\u0101s and al-Is\u1e6dim\u0101\u1e6d\u012bs. Ibn Khald\u016bn does \nmake reference to \u201cKit\u0101b al-Is\u1e6dim\u0101\u1e6d\u012bs, which contains [information on] conquering cities \nand fortresses by talismans and [astrological] judgment; among them are talismans to \nbring down rain and to draw water.\u201d This is an appropriate description of the contents of \nthis text. He also mentions a \u201cKit\u0101b al-Ish\u1e6dur\u1e6d\u0101s on elections according to the procession \nof the moon through the mansions and applications,\u201d which is likely to be a reference to \nal-Ustuwwa\u1e6d\u1e6d\u0101s. And he adds \u201cother books on the benefits and occult properties of animal \nparts, stones, trees, and grasses,\u201d which recalls the content of al-H\u0101dh\u012b\u1e6d\u016bs.9 \n\nIbn Khald\u016bn\u2019s description is worded similarly to that of the Coptic historian Jirjis al-Mak\u012bn \n(602-672/1205-1273) in his al-Majm\u016b\u02bf al-mub\u0101rak (The blessed compendium): \n\nAristotle interpreted the books of Hermes, the first Egyptian sage, and he translated \nthem from the Egyptian tongue to the Greek. He explained the knowledge, judgments, \nand talismans therein. One of these [books] is Kit\u0101b al-Is\u1e6dim\u0101kh\u012bs, and it contains the \ndevotions of the first peoples. He mentions in it that the people of the seven climes used \nto worship the seven planets; and in every clime they worshipped one of these planets, \nprostrating, suffumigating, making sacrifices, and slaughtering to it. The r\u016b\u1e25\u0101niyya of \nthis planet appeared to its clime and addressed [its people], fulfilling their needs in all \nthat they seek. One of these [books] is Kit\u0101b al-Is\u1e6dim\u0101\u1e6d\u012bs, which contains [information] \non conquering cities, fortresses, strongholds, and seizing kingdoms with the talismans \nand judgments they make. Among them are talismans that bring down rain and water \nto them in thirsty deserts and dry wildlands.", "start_char_idx": 9844, "end_char_idx": 12821, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6f8bb123-9f16-47a9-ba89-e0dc5a535498": {"__data__": {"id_": "6f8bb123-9f16-47a9-ba89-e0dc5a535498", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bdb75462-cd61-4603-afd5-330a900983d3", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "c923d76f64feaad250ccb137628565df2e40362bf34b045ff17d130d9e672db7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1c91a0e6-ded8-4a97-976a-ee21480a81a9", "node_type": "1", "metadata": {}, "hash": "00a469d4c4c37a3177e8eec7c79b39ec0811b5ca9df9a83fc6a72a7c51502a55", "class_name": "RelatedNodeInfo"}}, "text": "There is also Kit\u0101b al-Ustuwa\u1e6d\u1e6d\u0101s.10 \n\n\u1e24\u0101jj\u012b Khal\u012bfa (1017\u20131608/1609\u20131657), in Kashf al-\u1e93un\u016bn, lists some of the PsAH texts: \nal-H\u0101r\u012b\u1e6d\u016bs (this is likely al-H\u0101dh\u012b\u1e6d\u016bs) and al-Mal\u0101\u1e6d\u012bs.11 He also mentions \u201cthe book on \nattracting the r\u016b\u1e25\u0101niyya of animals from the writings of Hermes, interpreted by Aristotle. \nIt is the book named al-Mad\u0101\u1e6d\u012bs.\u201d This is a description of the contents of the text known \nas Istijl\u0101b r\u016b\u1e25\u0101niyy\u0101t al-bah\u0101\u02beim (On attracting the r\u016b\u1e25\u0101niyy\u0101t of animals)\u2014also referred \n\n8.  Ibn al-Nad\u012bm, al-Fihrist (Beirut: D\u0101r al-Ma\u02bfrifa, n.d.), 434, 496.\n9.  Ibn Khald\u016bn, T\u0101r\u012bkh Ibn Khald\u016bn, ed. Kh. Shi\u1e25\u0101da and S. Zakk\u0101r, 7 vols. (Beirut: D\u0101r al-Fikr, 2000), 2:223\u201324. \n10.  MS Oxford, Bodleian Library, Huntington 188, fol. 131r.\n11.  \u1e24\u0101jj\u012b Khal\u012bfa, Kashf al-\u1e93un\u016bn, ed. M. Sh. Y\u0101ltaq\u0101y\u0101 and R. B. al-Kal\u012bs\u012b, 2 vols. (Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th \n\nal-\u02bfArab\u012b, n.d.), 1:657\u201358.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  24\n\nto in the text as al-Madh\u0101\u1e6d\u012bs12 which constitutes a chapter in al-Ustuwa\u1e6d\u1e6d\u0101s.13 Other texts \nmentioned include an \u201cal-Is\u1e6d\u0101l\u012bs,\u201d an \u201cal-Isf\u016b\u1e6d\u0101s,\u201d al-Is\u1e6dim\u0101\u1e6d\u012bs,14 the al-Mal\u0101\u1e6d\u012bs al-akbar, \nal-Ustuwa\u1e6d\u1e6d\u0101s, a certain al-H\u0101w\u012b\u1e6d\u016bs, a \u201cbook of the moon by Hermes the Sage, which \n[contains material] on occult properties and talismans that consider the advent of the moon \nand its progression in the mansions,\u201d15 and, finally, \u201cepistles by Aristotle to his son and to \nAlexander on managing the kingdom and on magic, too.\u201d \u1e24\u0101jj\u012b Khal\u012bfa also mentions \u201cKit\u0101b \nal-R\u016b\u1e25\u0101niyy\u0101t and their actions in the climes\u201d by Aristotle.16 \n\nModern scholars have identified some of the PsAH\u2019s constituent treatises, often \nconfusing the titles, and supplementing their identification with reference to other sources, \nespecially the lists of Ibn al-Nad\u012bm and \u1e24\u0101jj\u012b Khal\u012bfa. For example, in Aristoteles Arabus, \nF. E. Peters identifies five separate texts: al-Is\u1e6dim\u0101kh\u012bs, al-Is\u1e6dim\u0101\u1e6d\u012bs, al-Mal\u0101\u1e6d\u012bs (equating \nit with al-Mad\u012b\u1e6d\u012bs), the K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t, and Dhakh\u012brat Iskandar.17 In Geschichte \ndes Arabischen Schrifttums, Fuat Sezgin lists al-Shu\u02bfr\u0101 and K.", "start_char_idx": 12822, "end_char_idx": 14935, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1c91a0e6-ded8-4a97-976a-ee21480a81a9": {"__data__": {"id_": "1c91a0e6-ded8-4a97-976a-ee21480a81a9", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6f8bb123-9f16-47a9-ba89-e0dc5a535498", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "e538e7c011181e8a5585cfd34a2aa0d72bab06827240f7ed37eeb77b84eb6422", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6a50c351-7838-4a83-8a86-95204d25bb3f", "node_type": "1", "metadata": {}, "hash": "dd248b371d530bcb29ec15f56ab47e22f4f50c683b272b94f04c9092976255de", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t under \nthe heading \u201cAstronomy, Astrology, and Magic\u201d18 and includes under Aristotelian works \nal-Is\u1e6dim\u0101kh\u012bs, al-Ustuwwa\u1e6d\u1e6d\u0101s (which he deems identical to al-Is\u1e6dim\u0101\u1e6d\u012bs), al-Mal\u0101\u1e6d\u012bs or \nal-Miyal\u0101\u1e6d\u012bs, and Dhakh\u012brat Iskandar.19 In Die Natur- und Geheimwissenschaften im Islam, \nManfred Ullmann identifies as separate texts al-Is\u1e6dim\u0101kh\u012bs, al-Is\u1e6dim\u0101\u1e6d\u012bs, al-Ustuwa\u1e6d\u1e6d\u0101s, \nal-Mad\u012b\u1e6d\u012bs, al-H\u0101dh\u012b\u1e6d\u016bs, and Dhakh\u012brat Iskandar.20 As noted earlier, very little research has \ntackled the problem of the titles. The result is that certain treatises have been considered \nseparate works even though they are in fact interconnected. \n\nNevertheless, \u02bfAbd al-Ra\u1e25m\u0101n Badaw\u012b edited the passages about the Perfect Nature \n(al-\u1e6dib\u0101\u02bf al-t\u0101mm) from al-Is\u1e6dim\u0101kh\u012bs on the basis of MS Cairo, D\u0101r al-kutub, 4291, fols. 136r\u2013\n137r.21 Recently, Kevin van Bladel has drawn attention to the PsAH in his investigations \ninto Hermes, Hermetic writings, and their circulation.22 Charles Burnett has uncovered a \ncase of twelfth-century reception of K. \u02bfIlal al-R\u016b\u1e25\u0101niyy\u0101t in the Latin West in the form of a \nparaphrase entitled Liber Antimaquis,23 mentioned in De essentiis by Hermann of Carinthia, \n\n12.  Not to be confused with al-Mad\u012b\u1e6d\u012bs described below.\n13.  Ibid., 2:1389.\n14.  Ibid., 2:1390.\n15.  Ibid., 2:1463.\n16.  Ibid., 2:1421. \n17.  F. E. Peters, Aristoteles Arabus: The Oriental Translations and Commentaries of the Aristotelian Corpus \n\n(Leiden: Brill, 1968), 58\u201359.\n18.  Sezgin, Geschichte des Arabischen Schrifttums, 9 vols. (Leiden: Brill, 1967\u20132000), 4:41\u201342. \n19.  Ibid., 4:40\u201342; 7:102\u20133.\n20.  M. Ullmann, Die Natur- und Geheimwissenschaften im Islam (Leiden: Brill, 1972), 374\u201377, 394\u201395.\n21.  \u02bfA. Badaw\u012b, al-Ins\u0101niyya wa-l-wuj\u016bdiyya f\u012b al-fikr al-\u02bfarab\u012b (Cairo: Maktabat al-Nah\u1e0da al-Mi\u1e63riyya, 1947), \n\n177\u201384.\n22.  K. van Bladel, The Arabic Hermes: From Pagan Sage to Prophet of Science (Oxford: Oxford University \n\nPress, 2009), 101\u20132, 114, 178, 224. \n23.  MS London, British Library, Sloane 3854 (fifteenth century), fols. 105v\u2013110v (\u201cThe Book of the Spiritual \n\nWorks of Aristotle, or the book Antimaquis, which is the book of secrets of Hermes: wonderful things can be \naccomplished by means of this book and it is the ancient book of the seven planets\u201d); L. Thorndike, A History \n\n\n\n25  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  26\n\nwho worked in the twelfth century and also translated several Arabic astrological works, \nincluding ones by Ab\u016b Ma\u02bfshar al-Balkh\u012b (c.", "start_char_idx": 14936, "end_char_idx": 17472, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6a50c351-7838-4a83-8a86-95204d25bb3f": {"__data__": {"id_": "6a50c351-7838-4a83-8a86-95204d25bb3f", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1c91a0e6-ded8-4a97-976a-ee21480a81a9", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "b77194f6b261f27fe2eb68042eee0084cde0cb67a7ec0de4eb543ae47574c727", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "41d2ebbc-ea5f-4ccc-a4fa-4596324d33e8", "node_type": "1", "metadata": {}, "hash": "6104f1ee663e20effe97851c8f22abeb3e36b0df4481f5c607bdba889d54640c", "class_name": "RelatedNodeInfo"}}, "text": "171\u2013c.272/787\u2013886).24 On the basis of MS Oxford, \nBodleian, Marsh 556 (al-Mad\u012b\u1e6d\u012bs) and MS Paris, BnF, Arabe 2577, Burnett has provided \nan analysis of the interconnections among these texts and their influence on the magic \nblockbuster Gh\u0101yat al-\u1e25ak\u012bm (The goal of the sage) and its Latin reception.25\n\nIn the rest of this section, I introduce the constituent texts of the PsAH, highlighting \ncross-references among the texts and historical evidence that attests to their relative \ncohesion. The list of manuscripts consulted is not exhaustive. For the next stage of research, \nwhich should include producing a critical edition of the PsAH, a more comprehensive survey \nof manuscripts is necessary. All the manuscripts consulted are listed in the Appendix. \n\n1. The PsAH Cycle\n\nThe manuscripts consulted show that certain pseudo-Aristotelian Hermetic texts traveled \ntogether. This cluster includes treatises that are not pseudo-Aristotelian or Hermetic but \nreflect the same themes\u2014namely, amulets, talismans, and the occult properties of stones. \nIn this article, I refer to this combination of texts as the PsAH Cycle. I shall begin with the \npseudo-Aristotelian Hermetic texts and then move to the others. \n\nThe pseudo-Aristotelian Hermetica are framed as lessons to Alexander the Great and \ncommentaries on Hermetic knowledge by Aristotle, composed over a period of time at \ndifferent stages of various military campaigns. The first composition is al-Is\u1e6dim\u0101kh\u012bs, which \nbegins as follows: \n\nThis is Kit\u0101b al-Is\u1e6dim\u0101kh\u012bs [on knowledge] received from Hermes and composed by \nAristotle the Sage to Alexander when he wished to exit the land of R\u016bm [for a military \ncampaign] to the eastern lands (ar\u1e0d al-mashriq). This was during the fourth year of his \nrule.26\n\nThe text consists mainly of instructions for talismans and amulets for securing military \nsuccess, but it also contains an introduction to the central concept of the Perfect Nature \n\nof Magic and Experimental Science: During the First Thirteen Centuries of our Era, vol. 2 (London: Macmillan, \n1923), 260.\n\n24.  C. Burnett, \u201cHermann of Carinthia and the Kit\u0101b al-Is\u1e6dam\u0101\u1e6d\u012bs: Further Evidence for the Transmission of \nHermetic Magic,\u201d Journal of the Warburg and Courtauld Institutes 44 (1981): 167\u201369; idem, \u201cAristoteles/Hermes: \nLiber Antimaquis,\u201d in Hermetis Trismegisti Astrologica et Divinatoria, ed. P. Lucentini et al., 179-221 (Turnhout: \nBrepols, 2001); idem, \u201cThe Establishment of Medieval Hermeticism,\u201d in The Medieval World, ed. P. Linehan \nand J. L. Nelson, 111\u201330 (London: Routledge, 2001). See also S. Page, Magic in the Cloister: Pious Motives, Illicit \nInterests, and Occult Approaches to the Medieval Universe (University Park, PA: Penn State University Press, \n2013), 94\u201395, where Page draws attention to the commonalities in \u201cvisionary framework\u201d and practices between \nthe PsAH and the medieval Liber de essentia spiritum by a Sevillian author. See also B. L\u00e1ng, Unlocked Books: \nManuscripts of Learned Magic in the Medieval Libraries of Central Europe (University Park, PA: Penn State \nUniversity Press, 2008), 105\u20136.\n\n25.  C. Burnett, \u201c\u1e6e\u0101bit ibn Qurra the \u1e24arr\u0101nian on Talismans and the Spirits of the Planets,\u201d La cor\u00f3nica: A \nJournal of Medieval Hispanic Languages, Literatures, and Cultures 36, no. 1 (2007): 13\u201340. \n\n26.  MS London, British Library, Delhi Arabic 1946, fol. 1v.", "start_char_idx": 17473, "end_char_idx": 20837, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "41d2ebbc-ea5f-4ccc-a4fa-4596324d33e8": {"__data__": {"id_": "41d2ebbc-ea5f-4ccc-a4fa-4596324d33e8", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6a50c351-7838-4a83-8a86-95204d25bb3f", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "1925ce830c34f08f1f8142b23cbb4204567e3382f0d4a6eb6d74603114d7f9ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dd3f674f-6fdb-481b-b334-6450a9711295", "node_type": "1", "metadata": {}, "hash": "eee0e4a22fde3a3f7b2eec024e76fabcab8ac874bb22ee92e497d8a36b7832e8", "class_name": "RelatedNodeInfo"}}, "text": "MS London, British Library, Delhi Arabic 1946, fol. 1v.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  26\n\n(al-\u1e6dib\u0101\u02bf al-t\u0101mm), which is a r\u016b\u1e25\u0101niyya\u2014a \u201cspiritual\u201d being\u2014that watches over the \nphilosopher/sage and belongs to her/his ruling planet, acting as a guide to wisdom and self-\ncultivation. Al-Is\u1e6dim\u0101kh\u012bs also includes the famous story of the discovery of the Hermetic \nEmerald Tablet in a dark crypt. These parts of the text are discussed in more detail below. \n\nAnother text that appears in the PsAH Cycle is a part of (min) Kit\u0101b al-Is\u1e6dim\u0101\u1e6d\u012bs.  \nIt is stated that al-Is\u1e6dim\u0101\u1e6d\u012bs was composed after al-Is\u1e6dim\u0101kh\u012bs: \n\nFrom Kit\u0101b al-Is\u1e6dim\u0101\u1e6d\u012bs, composed by Hermes in (f\u012b) \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t, divided \naccording to the seven climes and their nature, operations, and substances. This is the \nbook wherein Aristotle the Sage explains the causes of the r\u016b\u1e25\u0101niyy\u0101t, their activities, \ntheir substances, and their differences across the seven climes and according to the \nseven planets.27\n\nThe next major constituent treatise of the PsAH is al-Ustuwa\u1e6d\u1e6d\u0101s, a section of which \nappears in the PsAH Cycle under the title Kit\u0101b Istijl\u0101b r\u016b\u1e25\u0101niyy\u0101t al-bah\u0101\u02beim. According to \nits prologue, it is also referred to as \u201cal-Mad\u0101\u1e6d\u012bs\u201d.28 Nevertheless, at the end of the text, we \nread: \u201cThis is the end of what the Sage described in Kit\u0101b al-Ustuwa\u1e6d\u1e6d\u0101s.\u201d29 This seems to be, \nthen, a chapter from al- Ustuwa\u1e6d\u1e6d\u0101s. The text begins as follows: \n\nThe book of attracting the r\u016b\u1e25\u0101niyy\u0101t of all animals according to the words of Hermes, \ninterpreted by Aristotle. It is the book titled al-Mad\u0101\u1e6d\u012bs. When I read this book, I found \nin it these four amulets (khirz) mentioned and praised by Hermes.30\n\nAnother part of the Kit\u0101b al-Ustuwa\u1e6d\u1e6d\u0101s is included in the Cycle. It is a chapter from \n\u201cal-Ishn\u016b\u1e6d\u0101s\u201d (\u0627\u0627\u0644\u0634\u0640\u0640\u0646\u0648\u0637\u0627\u0633) according to MS Delhi Arabic 1946, fol. 85v and MS Arabe 221, fol. \n60r; however, the content seems like a continuation of the episode of Adm\u0101n\u016bs\u2019s learning \nfrom H\u0101d\u016bs about the conditions for magical practice which we encounter in al-Ustuwa\u1e6d\u1e6d\u0101s \n It is only a matter of scribal variation in dotting; so it seems to be a chapter of .(\u0627\u0623\u0644\u064f\u0633\u0640\u0640\u062a\u0648\u0637\u0651\u0627\u0633)\nal-Ustuwa\u1e6d\u1e6d\u0101s. In the prologue, we read: \n\nThis is a chapter (fa\u1e63l) from the book of al-Ustuwa\u1e6d\u1e6d\u0101s. Aristotle the Sage said: in his \neducation of Adm\u0101n\u016bs in the hidden secrets and the subtle spiritual actions, the first \nthing H\u0101d\u016bs taught him in the secrets of the stars was the clarification of the twenty-\neight mansions. These are the stations which constitute the first division, knowledge, \nand roots of the entirety of the first edifice.31 \n\nOther manuscripts, discussed below, contain additional parts of al-Ustuwa\u1e6d\u1e6d\u0101s, indicating \nthat it is one of the major constituent texts of the PsAH corpus as a whole. \n\n27.  Ibid., fol. 32v.\n28.", "start_char_idx": 20782, "end_char_idx": 23616, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dd3f674f-6fdb-481b-b334-6450a9711295": {"__data__": {"id_": "dd3f674f-6fdb-481b-b334-6450a9711295", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "41d2ebbc-ea5f-4ccc-a4fa-4596324d33e8", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "83868ea51d31cefdb80e3147a8b0e72beac7c6daa821c60988c1caacb2c1d27f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "05d93bc4-4db7-4452-ba23-f81692bd9aff", "node_type": "1", "metadata": {}, "hash": "d814cb4af703e11655072ba1bababb64d7217588caf24fff0df39a530eb59370", "class_name": "RelatedNodeInfo"}}, "text": "27.  Ibid., fol. 32v.\n28.  Ibid., fol. 21v.\n29.\u2009 Ibid., fol. 32r (in the text it is dotted as \u0627\u0627\u0644\u0633\u0646\u0648\u0637\u0627\u0633).\n30.  Ibid., fol. 21v.\n31.  Ibid., fol. 85v.\n\n\n\n27  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  28\n\nAn interesting reiteration of al-Ustuwa\u1e6d\u1e6d\u0101s is associated with the scholar and grammarian \nSir\u0101j al-D\u012bn Ab\u016b Ya\u02bfq\u016bb al-Sakk\u0101k\u012b (555\u2013626/1160\u20131229), and it appears in MS Tehran, Majlis-i \nSh\u016br\u0101-yi Mill\u012b, no. 4752 (fols. 1r\u201342v). In addition to Dhakh\u012brat Iskandar and another text on \nstones, which is described below, this manuscript includes the third b\u0101b, entitled al-Isq\u016b\u1e6d\u0101s, \nfrom al-Sakk\u0101k\u012b\u2019s magic text al-Kit\u0101b al-Sh\u0101mil f\u012b al-ba\u1e25r al-k\u0101mil (The Comprehensive Book \non the Perfect Sea).32 Like all the PsAH texts identified here, al-Isq\u016b\u1e6d\u0101s\u2014also called Kit\u0101b \nal-Manl\u0101\u1e6d\u012bs Ist\u016b\u1e6d\u0101\u1e6d\u012bs in the Kit\u0101b al-Sh\u0101mil\u2014is set within a historical narrative. A sanad is \ngiven, which begins with al-Sakk\u0101k\u012b and ends with a certain Shak\u0101rkun Mad\u012bl\u0101 al-M\u016b\u1e63il\u012b in \nal-Kit\u0101b al-Sh\u0101mil in the SOAS manuscript, and with Yaz\u012bd al-M\u016b\u1e63il\u012b in the Majlis manuscript. \nIn the narrative, this al-M\u016b\u1e63il\u012b has arrived in Egypt and has been admitted to the company \nof its ruler A\u1e25mad b. \u1e6c\u016bl\u016bn.33 There he finds an old shaykh dressed as a priest talking about \nthe wonders and uncanny elements of ancient knowledge to a group of listeners. When \nasked about his sources, the shaykh mentions a single book that he \n\ninherited from his forefathers, containing several parts, retrieved from the treasuries \nof Khosraw I by Kanaka the Indian,34 a master of conjunctions, who counted it among \nthe Hermetic books (al-kutub al-hirmisiyya) translated by Aristotle and known as Kit\u0101b \nM\u012bl\u0101\u1e6d\u012bs al-akbar. It is a book that contains a description of the [lunar] mansions, twenty-\neight of them, their natures and properties, and the names of the angels in charge, their \nsuffumigations, and the n\u012branjs made under them. \n\nIbn \u1e6c\u016bl\u016bn expresses interest in obtaining a copy of the book for his treasury. The shaykh \nresponds by handing him this very book. Ibn \u1e6c\u016bl\u016bn then orders a man called Sahl b. \n\n32.  For the entire Kit\u0101b al-Sh\u0101mil, I have consulted MS London, SOAS, no. 46347, fol. 2r. See M. Noble, \nPhilosophising the Occult: Avicennan Psychology and the Hidden Secret of Fakhr al-D\u00een al-R\u00e2z\u00ee (Hamburg: \nde Gruyter, 2021); T. Zadeh, \u201cCommanding Demons and Jinn: The Sorcerer in Early Islamic Thought,\u201d in No \nTapping around Philology: A Festschrift in Honor of Wheeler McIntosh Thackston Jr.\u2019s 70th Birthday, ed. A. \nKorangy and D. J. Sheffield (Wiesbaden: Harrassowitz, 2014), 131\u201360.", "start_char_idx": 23591, "end_char_idx": 26209, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "05d93bc4-4db7-4452-ba23-f81692bd9aff": {"__data__": {"id_": "05d93bc4-4db7-4452-ba23-f81692bd9aff", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dd3f674f-6fdb-481b-b334-6450a9711295", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f044f0565ccd41efbd9708783a64f12558123a5f9e56cbb56d900fe98de97d59", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "833ec4d0-8375-497b-bac8-2cbca4a49c6d", "node_type": "1", "metadata": {}, "hash": "661505a0dcd03e87e46a26c354ec55f249ff18c0966fa6192a363bba40d7c923", "class_name": "RelatedNodeInfo"}}, "text": "Emily Selove at the University of Exeter \nis the Principal Investigator of the Leverhulme-funded research project \u201cA Sorcerer\u2019s Handbook,\u201d which will \nproduce an edition, a translation, and a literary study of al-Sakk\u0101k\u012b\u2019s text.\n\n33.  Interestingly, there seems to be a proximity between the family of Ibn \u1e6c\u016bl\u016bn to magic. It is mentioned in \nGh\u0101yat al-\u1e25ak\u012bm, where we learn that in a commentary on an aphorism belonging to Ptolemy\u2019s Centiloquium/\nThe Fruit by A\u1e25mad b. Y\u016bsuf the secretary, there is a story set in the time of Khm\u0101r\u016bw\u012bh b. A\u1e25mad b. \u1e6c\u016bl\u016bn in \nEgypt about a Byzantine resident of Egypt who was able to save a boy from a scorpion sting with a magical seal, \nwas used to stamp a piece of frankincense that was then given to the afflicted to drink. It received its powers \nfrom the planets in a specific configuration. Maslama b. Q\u0101sim al-Qur\u1e6dub\u012b, Picatrix: Das Ziel des Weisen, ed. H. \nRitter (Leipzig: B. G. Teubner, 1933), 54\u201355. \n\n34.  Many astrological works are attributed to the semilegendary Kanaka, whose name, meaning gold in \nSanskrit, is often invoked in works dedicated to the astral sciences (astrology, astronomy, and talismanry). \nHe is described by Pingree as \u201ca favorite symbol used by intellectuals of the Islamic tradition to indicate the \npartial dependence of some of their sciences upon Sanskrit sources.\u201d Pingree links him to Sassanian intellectual \nculture and suggests he learned astrology in the Abbasid context, holding a position in the caliphal court. \nSeveral treatises are attributed to Kanaka; see J.-C. Coulon, La magie en terre d\u2019islam au Moyen \u00c2ge (Paris: \nCTHS, 2017), 108\u201310, 150, 159; Sezgin, Geschichte des arabischen Schrifttums, 7:94\u201397; Ullmann, Natur- und \nGeheimenwissenschaften, 289\u2013301; D. Pingree, From Astral Omens to Astrology, from Babylon to B\u012bk\u0101ner (Rome: \nIstituto italiano per l\u2019Africa e l\u2019Oriente, 1997), 51\u201362.", "start_char_idx": 26210, "end_char_idx": 28088, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "833ec4d0-8375-497b-bac8-2cbca4a49c6d": {"__data__": {"id_": "833ec4d0-8375-497b-bac8-2cbca4a49c6d", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "05d93bc4-4db7-4452-ba23-f81692bd9aff", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "dc20eb73854d9149facdd7801efb2c09b50820645bc4f05e3ca574282b1b8499", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c2854c3f-4ba4-4c75-b003-0fe00b3961ae", "node_type": "1", "metadata": {}, "hash": "682cdc8b2715eee570582f87c75d9ae21941fade2e635c1156fb5d4f2f013f75", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  28\n\nMah\u012bd\u0101n to translate it.35 What follows is the text of this PsAH work, which includes another \ninteresting narrative that explicitly sets this text apart from al-Ustuwa\u1e6d\u1e6d\u0101s and asserts an \nIndian provenance for its content: \n\nKanaka the Indian said: This is the book I translated from [another work by] my esteemed \nsire Aristotle when I was composing my book describing the planetary r\u016b\u1e25\u0101niyy\u0101t and \ntheir activity, influences, actions, and properties. I was so thorough I did not leave \nanything unmentioned. This has been obtained from the lights of the esteemed Hermes, \ntripled in abundant wisdom that emanates over me and those like me. It occurred to \nme to mention the lunar mansions and their r\u016b\u1e25\u0101niyy\u0101t, their properties, the n\u012branjs \nmade under them, alchemical operations (tadb\u012br al-\u1e63an\u02bfa), and descriptions of fatal \npoisons, so that this book would be comprehensive in knowledge and operations, unlike \nal-Ustuwa\u1e6d\u1e6d\u0101s and the rest of my books. I could not find anything like this with me, and \nI found it strange that I have overlooked this matter. Time passed in investigation and \nthought about this, until I found myself in the army of the philosopher-king (al-malik \nal-faylas\u016bf) and pupil (tilm\u012bdh)36 Alexander, son of Philip the Greek, [heading] to the \nland of India. He requested at its threshold all the old books by the ancient sages. So I \nbrought to him many books on all kinds of verified occult sciences (al-\u02bful\u016bm al-\u1e25aq\u012bqa \nal-khafiyya). Among them was a book penned by Idriy\u0101s. He (Kanaka) said: Upon \nreading it I realized that it contained what had been weighing on my mind regarding \nthe mansions, their properties, and what is done under each mansion. I mention their \nr\u016b\u1e25\u0101niyy\u0101t as I recall them from Hermes Trismegistus, combining all that I had come \nacross. So I thanked the Cause of all causes, the Creator of all creatures, for inspiring in \nme wisdom and spiritual insight (al-kh\u0101\u1e6dir al-r\u016b\u1e25\u0101n\u012b).37\n\nThis narrative elicits couple of important observations. First, the PsAH, and the \nal-Ustuwa\u1e6d\u1e6d\u0101s in particular, are depicted here as a standard to follow and adapt to the \noccult practices of the thirteenth century. Indeed, the text is similar to al-Ustuwa\u1e6d\u1e6d\u0101s in its \ndescription of the magical operations of the lunar mansions, but the practices prescribed by \nthe two texts are different, and the r\u016b\u1e25\u0101niyy\u0101t in this text are more like angels with Hebraic \nnames. Second, the PsAH were legitimized and sensationalized by their insertion into a \n\u201chistorical imaginary,\u201d which is understood here as a shared understanding of the past \ncreated by various discourses\u2014political, religious, scientific, philosophical, literary, and \nso on\u2014which shapes the way in which a community relates to its immediate and ancient \npast and to its entanglements with different groups. In the case of the PsAH, this historical \nimaginary is one that reconstructs and celebrates a dynamic Islamic culture that hybridizes \nPersian, Indian, and Greek heritage.\n\n35.  SOAS 46347, fols. 30v\u201331v.\n36.  It is likely that the definite article is missing. Al-tilm\u012bdh means \u201cthe student,\u201d not \u201cstudent of,\u201d indicating \n\nAlexander\u2019s tutelage under Aristotle. \n37.  SOAS 46347, fols. 31v\u201332r.", "start_char_idx": 28093, "end_char_idx": 31389, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c2854c3f-4ba4-4c75-b003-0fe00b3961ae": {"__data__": {"id_": "c2854c3f-4ba4-4c75-b003-0fe00b3961ae", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "833ec4d0-8375-497b-bac8-2cbca4a49c6d", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "41a2a347f0c74556a164137a5cf36424a540e40e979cf883b0a13e14a57e4c88", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1a223814-819e-4ba1-8397-85f96ca3599e", "node_type": "1", "metadata": {}, "hash": "58415ab0d0d419f7c630ac015760cb9d2da59fc868e99e171a64153cbb33a577", "class_name": "RelatedNodeInfo"}}, "text": "29  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  30\n\nThe last pseudo-Aristotelian Hermetic treatise found in the Cycle is Kit\u0101b al-H\u0101dh\u012b\u1e6d\u016bs. \nAristotle is absent from this text, but a cross-reference in the aforementioned al-Istijl\u0101b38 \nconfirms its belonging to the PsAH, \u201caccording to what was described by Hermes.\u201d39 \nFurthermore, an anonymous translator is mentioned.\n\nThe text begins as follows: \n\nThis Kit\u0101b al-H\u0101dh\u012b\u1e6d\u016bs is the book that God, powerful and exalted, taught Adam.  \n When He forced him to descend from Paradise, he taught him every beneficial thing, \nand every craft with which he could make good his land.40 \n\nThe narrative about Adm\u0101n\u016bs (Adam) in this text is consistent with the rest of the corpus and \nprovides a complementary trajectory by describing the magical knowledge that Adm\u0101n\u016bs \nreceived from the demiurge H\u0101d\u016bs (see below). The creation of Adm\u0101n\u016bs is described in \nother texts of the PsAH. \n\nFour other works, which do not belong to the pseudo-Aristotelian Hermetica, also found \ntheir way into the Cycle. The first is the Giranis, which is attributed to Hermes but does not \nfeature Aristotle. It is concerned with the occult properties of natural things and is organized \nalphabetically.41 The work is an Arabic translation of an early Greek version of the Kyranides \nthat has not survived. It may have differed from the traditional Greek versions.42 As Toral-\nNiehoff notes, this may be called the earliest Arabic translation of a Hellenistic text on \nmagic. She also highlights the work as evidence of medieval Islamic intellectual knowledge \nof ancient magic and of Muslims\u2019 ability to contextualize such knowledge successfully.43 The \nlatter is attested by the work\u2019s inclusion among the pseudo-Aristotelian Hermetic texts, \nwhich demonstrates a medieval conceptualization of a wider magical \u201chermetic\u201d tradition.44 \n\nWe also find in the Cycle a treatise entitled Kit\u0101b al-A\u1e25j\u0101r (The Book of Stones). Although \nthe work begins abruptly, a title is given in the conclusion. In content, the text is almost \nidentical to another collection of stone and ring magic, MS Istanbul, S\u00fcleymaniye, Ayasofya \n3610, fols. 1v\u2013143r.45 The compiler of this manuscript claims to have relied on several books \n\u201cthat describe some of the writings of the Light of Knowledge, Aristotle the Sage, retrieved \nfrom the book by Hermes the Sage\u201d (fol. 2r). This makes it a pseudo-Aristotelian Hermetic \n \n\n38.  The treatise on attracting animals that forms part of al-Ustuwwa\u1e6d\u1e6d\u0101s, see above and the appendix.\n39.  Delhi Arabic 1946, fol. 85r.\n40.  Ibid., fol. 53r.\n41.  This text was edited and studied by Isabel Toral-Niehoff on the basis of MS Oxford, Bodleian, Arab d. 221 \n\nin Kitab Giranis: Die arabische \u00dcbersetzung der ersten Kyranis des Hermes Trismegistos und die griechischen \nParallelen (Munich: Herbert Utz, 2004). \n\n42.  Toral-Niehoff, Kitab Giranis, 37\u201338.\n43.  Toral-Niehoff, Kitab Giranis, 16.\n44.  A.-J. Festugi\u00e8re, ed., La r\u00e9v\u00e9lation d\u2019Herm\u00e8s Trism\u00e9giste, vol. 1: L\u2019astrologie et les sciences occultes (Paris: \n\nLes belles lettres, 1989), 201\u201316.\n45.  This is a royal manuscript copied for the treasury of Sultan Ab\u016b al-Na\u1e63r Sayf al-D\u012bn al-Ashraf Qaytbay \n\n(r. 1468\u201396); see fol. 1r. The colophon dates the manuscript to the beginning of Sha\u02bfb\u0101n 888/September 1483.", "start_char_idx": 31393, "end_char_idx": 34751, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1a223814-819e-4ba1-8397-85f96ca3599e": {"__data__": {"id_": "1a223814-819e-4ba1-8397-85f96ca3599e", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c2854c3f-4ba4-4c75-b003-0fe00b3961ae", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "5b15711fb84da697ef2c00f5a04eb7bc53ea124cbb23e832db090b2373017912", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2fa66cde-fb0e-49a4-a04e-36f0b75d61b5", "node_type": "1", "metadata": {}, "hash": "0a32f870ab5ba813f2839047a6854da21b6a13533e6a1893890b88f3196cc5a4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  30\n\ntext. However, in the version of the text found in the PsAH Cycle the reference to Aristotle \nand Hermes is absent since the first half of the text is missing.\n\nKit\u0101b al-A\u1e25j\u0101r is followed in the Cycle by Kit\u0101b \u02bfU\u1e6d\u0101rid b. Mu\u1e25ammad al-Mu\u1e25\u0101sib f\u012b \nman\u0101fi\u02bf al-a\u1e25j\u0101r wa-l-khiraz wa-\u1e6dillism\u0101tih\u0101 wa-khaw\u0101tim al-kaw\u0101kib al-sab\u02bfa (The Book of \n\u02bfU\u1e6d\u0101rid b. Mu\u1e25ammad al-Mu\u1e25\u0101sib on the Benefits of Stones, Amulets, and Their Talismans, \nand the Rings of the Seven Planets), according to the title given at the text\u2019s conclusion.46 \nThe PsAH Cycle includes only the last part of the actual text attributed to \u02bfU\u1e6d\u0101rid on the \nconstruction of planetary rings. The first part of the work is found in the stone magic \ncollection MS Paris, BnF, Arabe 2775 (second text, fols. 102r\u2013114r) and in the second part of \nAyasofya 3610 (fols. 44v\u2013168v). Moreover, a version of \u02bfU\u1e6d\u0101rid\u2019s work appears in MS Tehran, \nMajlis-i Sh\u016br\u0101-yi Mill\u012b, fols. 80r\u201388v, the same Persian manuscript that contains the third \nb\u0101b (al-Isq\u016b\u1e6d\u0101s) of al-Sakk\u0101k\u012b\u2019s Sh\u0101mil (fols. 43r\u201379v), discussed above, as well as the pseudo-\nAristotelian Dhakh\u012brat Iskandar (fols. 1r\u201342v).47 The ubiquity of the PsAH in all kinds of \ncompilations on the theme of the occult properties of stones, talismans, and n\u012branjs testifies \nto their deep impact on Arabic- and Persian-language audiences interested in the occult \nsciences. \n\n\u02bfU\u1e6d\u0101rid b. Mu\u1e25ammad is described by Ibn al-Nad\u012bm as an astrologer and an astronomer.48 \nIn Arabe 2775 we read that \u02bfU\u1e6d\u0101rid was inspired to write his own work on stones by a \ncertain book of the same genre by Hermes that constitutes one of \u201cthe treatises (al\u1e63u\u1e25uf) \nknown [collectively] as \u016aj\u0101yaq\u012b,49 which bring together writings on stones, trees, and all \nanimals whose benefits I (\u02bfU\u1e6d\u0101rid) found in the Book of the Seven Talismans of Wisdom \n(Kit\u0101b al-\u1e6cillism\u0101t li-l-\u1e25ikma al-sab\u02bfa).\u201d \u02bfU\u1e6d\u0101rid claims to have gathered in his work all \nwritings on stone magic \u201cby the Arabs.\u201d50 In Arabe 2775, we also find a text containing \npassages from Kit\u0101b al-\u016aj\u0101yaq\u012b f\u012b al-\u1e6dillism\u0101t (The Book of \u016aj\u0101yaq\u012b on Talismans, fols. 127r\u2013\n131r). In Ayasofya 3610, the \u016aj\u0101yaq\u012b is a corpus of writing (mus\u1e25af) which contains \u201ca book \non temples and stones\u201d (kit\u0101b al-bar\u0101b\u012b wa-l-a\u1e25j\u0101r), but we do not find any actual discussion \nof temples in either Ayasofya 3610 or Arabe 2775. However, there is a similar discussion \nin another stone magic collection in MS Cambridge, Dd. 4. 28,51 in a treatise titled Mu\u1e63\u1e25af \nHirmis al-Har\u0101misa (The Book of Hermes of the Hermae, fols.", "start_char_idx": 34755, "end_char_idx": 37367, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2fa66cde-fb0e-49a4-a04e-36f0b75d61b5": {"__data__": {"id_": "2fa66cde-fb0e-49a4-a04e-36f0b75d61b5", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1a223814-819e-4ba1-8397-85f96ca3599e", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "834f6c20237fa63e4a28938514d71a173d4528f2b68a3645a73ed2f93efe0e6c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6d315a9a-5697-468f-a843-8cb872d214be", "node_type": "1", "metadata": {}, "hash": "25fc36979e3c015c15a102d3e9920130a48b34e5f72b7602364bcb0aa1a581ff", "class_name": "RelatedNodeInfo"}}, "text": "100r\u2013119v), described as \n\u201cthe second book that covers the kinds of stones and their minerals, and wherein there \nis [a discussion of] their benefits, explained clearly, and wherein he also mentions several \ntemples\u201d (fol. 100v). There is no reference here to the \u016aj\u0101yaq\u012b. A text attributed to Hermes \n\n46.  On the astral scientist \u02bf U\u1e6d\u0101rid b. Mu\u1e25ammad al-\u1e24\u0101sib (fl. ninth\u2013tenth century) and for comparisons of his \nwork with Gh\u0101yat al-\u1e25ak\u012bm on the basis of MS Madrid, El Escorial, no. 939, fols. 16v\u201317v, see M. J. Parra P\u00e9rez, \u201cEl \n\u2018Sirr al-asr\u0101r\u2019 de \u02bfU\u1e6d\u0101rid b. Mu\u1e25ammad al-\u1e24\u0101sib y sus aforismos,\u201d Anaquel de estudios \u00e1rabes 20 (2009): 165\u201386.\n\n47.  See more on these two texts below.\n48.  Ibn al-Nad\u012bm, al-Fihrist, 387; Sezgin, Geschichte des arabischen Schrifttums, 5:254; 6:161; 7:137.\n49.\u2009 MS Paris, BnF, Arabe 2775, fol. 102v. In MS Istanbul, S\u00fcleymaniye, Ayasofya 3610, fol. 144v, the book\u2019s \n\ntitle is given as: \u0625\u0652\u0650\u0631\u064e\u062d\u0627\u0646\u0650\u064a\u0642\u0650\u0649.\n50.  MS Paris, BnF, Arabe 2775, fols. 102v\u2013103v.\n51.  This manuscript carries the title Kit\u0101b Azm\u0101r al-afk\u0101r f\u012b jaw\u0101hir al-a\u1e25j\u0101r (the divulsion of ideas on the \n\nprecious stones) It was sponsored for the treasury of al-Malik al-N\u0101\u1e63ir N\u0101\u1e63ir al-D\u012bn Mu\u1e25ammad b. Qal\u0101w\u016bn (r. \n1293\u201394, 1299\u20131309, 1310\u201341). The manuscript ends abruptly.\n\n\n\n31  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  32\n\nwith that title perhaps once existed, containing the material in Mu\u1e63\u1e25af Hirmis al-Har\u0101misa, \nthe material in \u02bfU\u1e6d\u0101rid\u2019s text (in Arabe 2775 and Ayasofya 3610), and Kit\u0101b al-\u016aj\u0101yaq\u012b f\u012b \nal-\u1e6dillism\u0101t (Arabe 2775).52 \n\nThe final text in the PsAH Cycle is al-Kit\u0101b al-majm\u016b\u02bf f\u012b khaw\u0101\u1e63\u1e63 al-a\u1e25j\u0101r (The Collection \nConcerning the Occult Properties of Stones), which contains Kit\u0101b Ma\u02bfrifat al-\u1e25ij\u0101ra \nwa-kh\u0101\u1e63\u1e63iyatih\u0101 wa-nuq\u016bshih\u0101 (On the Knowledge of Stones, Their Occult Properties, and \nTheir Inscriptions) taken from al-H\u0101dh\u012b\u1e6d\u016bs by the first Hermes,53 as well as other books \n(ma\u1e63\u0101\u1e25if).", "start_char_idx": 37368, "end_char_idx": 39334, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6d315a9a-5697-468f-a843-8cb872d214be": {"__data__": {"id_": "6d315a9a-5697-468f-a843-8cb872d214be", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2fa66cde-fb0e-49a4-a04e-36f0b75d61b5", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "e78ed3968ffb85b2b7e371b07b0592adcaa70182818186a07350c7279a5e20d4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dd5ddff0-4faf-40b4-bc2a-b4c0d5bfb60a", "node_type": "1", "metadata": {}, "hash": "e5eecb89d8bcb9ce9ded88dfd575c0d8591461ce16d9a146a982fd553f2baab7", "class_name": "RelatedNodeInfo"}}, "text": "The text begins as follows: \n\nThis is the book on the knowledge of stones, their occult properties and inscriptions, \nwhat is made from them, and these things with which its practice is accompanied, \nretrieved from Kit\u0101b al-H\u0101dh\u012b\u1e6d\u016bs by the first Hermes and the books of wisdom (ma\u1e63\u0101\u1e25if \nal-\u1e25ikma).54\n\nOne of the five texts featured in this collection is referred to as b\u0101b ma\u1e25akk\u0101t al-a\u1e25j\u0101r min \nkal\u0101m Aristotle wa-ghayrihi (\u201ca chapter on the pulverulence of stones from the writings of \nAristotle and others\u201d).55 Its content is identical with that of a section called dhikr ma\u1e25akk\u0101t \nal-\u1e25ij\u0101r al-sab\u02bfa (\u201creference to the pulverulence of the seven stones\u201d) in Cambridge, Dd. 4. \n28, fols. 120r\u2013122r. Both are based on the sayings of a sage named Fun\u1e6dus. \n\n2. Kit\u0101b \u02bfIlal al-R\u016b\u1e25\u0101niyy\u0101t and More of al-Ustuwa\u1e6d\u1e6d\u0101s\n\nAccording to the manuscript evidence, K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t is known as a two-part \ncomposition, comprising a text from al-Ustuwa\u1e6d\u1e6d\u0101s and a second part, which lacks a title. \nThe text from al-Ustuwa\u1e6d\u1e6d\u0101s, which constitutes the first half of K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t,  \nis concerned with the ontological links between the macrocosm and the microcosm, \nAristotelian hylomorphism and the generation of the terrestrial world, the celestial \nstructure of the cosmos, and the role of the r\u016b\u1e25\u0101niyy\u0101t in the administration of the celestial, \n\n52.  Arabe 2775 also contains \u201cThe Scintillating Pearls on the Properties of Stones and Minerals\u201d (al-La\u02be\u0101li\u02be \nal-mu\u1e0d\u012b\u02bea f\u012b khaw\u0101\u1e63\u1e63 al-jaw\u0101hir wa-l-a\u1e25j\u0101r) by A\u1e25mad al-T\u012bf\u0101sh\u012b (1184\u20131253) (fol. 1v), a book on the properties \nof stones by \u1e24unayn b. Is\u1e25\u0101q (fol. 76v), a book by Hermes on the occult properties of stones (fol. 161v), and an \nepistle on ancient opinions concerning stones, heavily featuring Aristotelian writings on stones (fol. 131v).\n\n53.  Ab\u016b Ma\u02bfshar al-Balkh\u012b describes three different figures named Hermes in a surviving portion of his \nlost Kit\u0101b al-Ul\u016bf. The first Hermes was identified as Idr\u012bs and is presented as an antediluvian prophet who \nconstructed Egyptian temples. His father is Gayo\u0304mard. He is a consummate astronomer/astrologer and the \nfirst physician. The second Hermes is Babylonian who excelled in medicine, philosophy, and mathematics. \nPythagoras is his pupil. The third Hermes of Ab\u016b Ma\u02bfshar lived in Egypt after the Flood. He is skilled in drugs \nand poisons and composed books on alchemy and precious stones. K. van Bladel, \u201cHermes and Hermetica\u201d, in \nEncyclopaedia of Islam THREE, ed. Kate Fleet, Gudrun Kr\u00e4mer, Denis Matringe, John Nawas, Everett Rowson \n(Leiden: Brill, online on 11 October 2021 http://dx.doi.org/10.1163/1573-3912_ei3_COM_23130; van Bladel, \nArabic Hermes, 27 esp. n.", "start_char_idx": 39335, "end_char_idx": 42009, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dd5ddff0-4faf-40b4-bc2a-b4c0d5bfb60a": {"__data__": {"id_": "dd5ddff0-4faf-40b4-bc2a-b4c0d5bfb60a", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6d315a9a-5697-468f-a843-8cb872d214be", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "96424a87d375e7939647ed9fa33e2fc311562e786c20a52d8ed35106687795ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4248393f-c223-4c0c-b125-a6f56a7b93a0", "node_type": "1", "metadata": {}, "hash": "fb1366dd070b380394d1cb37eb875fb1dfe42fe81a36946525f30c6f792458d7", "class_name": "RelatedNodeInfo"}}, "text": "n. 21, 28, 31\u201332; D. Pingree, The Thousands of Ab\u016b Ma\u02bfshar (London: Warburg Institute, \n1968); C. Burnett, \u201cThe Legend of the Three Hermes and Ab\u016b Ma\u02bfshar\u2019s Kit\u0101b al-Ul\u016bf in the Latin Middle Ages,\u201d \nJournal of the Warburg and Courtauld Institutes 39 (1981): 231\u201334; D. Pingree, From Astral Omens to Astrology, \nfrom Babylon to B\u012bk\u0101ner (Rome: Istituto italiano per l\u2019Africa e l\u2019Oriente, 1997), 53-54. \n\n54.  Delhi Arabic 1946, fol. 126r.\n55.  Ibid., fol. 154r.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  32\n\nterrestrial, and human worlds. It also discusses the creation of Adm\u0101n\u016bs and \u1e24ayw\u0101nus, \nand the lunar mansions and associated n\u012branjs. It thus perfectly matches the content of \nal-Ustuwa\u1e6d\u1e6d\u0101s in the PsAH Cycle (see above). In addition, it complements the content of \nal-H\u0101dh\u012b\u1e6d\u016bs, which describes itself as \u201cthe book that God, powerful and exalted, taught \nAdam.\u201d56 The same divine lessons to Adm\u0101n\u016bs are covered in the part of al-Ustuwa\u1e6d\u1e6d\u0101s \nfound in Kit\u0101b \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t. In the second part, we read that K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t is in \nfact a translation, and we are given a summary of the second part\u2019s contents:\n\n\u1e24unayn b. Is\u1e25\u0101q said: Among the books of Aristotle that we have found and I have \ntranslated from the Greek tongue to the Arabic is Kit\u0101b \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t by Hermes. \nIt is divided according to the seven climes, their nature, and their operations. This is \nthe book wherein Aristotle explains the causes of the r\u016b\u1e25\u0101niyy\u0101t, the n\u012branjs, their \nsubstances, and their differences, distributed among the seven climes. For Alexander \nasked Aristotle the Sage [for this information] when he had just completed Kit\u0101b al- \nIs\u1e6dim\u0101kh\u012bs, which he had explained to him during his march to Persia.57 \n\nThe reported contents of this part of K. \u02bfIlal al-r\u016b\u1e25\u0101niyya and the stated chronology of \nits composition indicate that it is al-Is\u1e6dim\u0101\u1e6d\u012bs, which, according to the prologue found in \nthe PsAH Cycle, is likewise organized \u201caccording to the seven climes and their nature, \noperations, and substances\u201d and treats \u201cthe causes of the r\u016b\u1e25\u0101niyy\u0101t, their activities, \ntheir substances, and their differences across the seven climes and according to the seven \nplanets.\u201d58 \n\nThe texts\u2019 own narratives and the cross-references established by this study demonstrate \nthe unity between the texts of the PsAH Cycle and the Kit\u0101b \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t. We can \nconclude that the first text written was al-Is\u1e6dim\u0101kh\u012bs, followed by al-Is\u1e6dim\u0101\u1e6d\u012bs. Al-Ustuwa\u1e6d\u1e6d\u0101s \nwas part of a larger Hermetic work called K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t. It is not a farfetched \npossibility that al-Is\u1e6dim\u0101kh\u012bs, al-Is\u1e6dim\u0101\u1e6d\u012bs, al-Ustuwa\u1e6d\u1e6d\u0101s, and al-H\u0101dh\u012b\u1e6d\u016bs are all parts of \nthe larger K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t.", "start_char_idx": 42007, "end_char_idx": 44737, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4248393f-c223-4c0c-b125-a6f56a7b93a0": {"__data__": {"id_": "4248393f-c223-4c0c-b125-a6f56a7b93a0", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dd5ddff0-4faf-40b4-bc2a-b4c0d5bfb60a", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "a0debf91e33c808b3acff6d6febbc739cb86cc0868c36d363a93fa2c6bc7bc8a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "78ca1c90-66a5-44ec-9a4e-4c82ec798c21", "node_type": "1", "metadata": {}, "hash": "8bf93477b39081c1dca3d63174b5a64f5b64dc571528f0d939296de497259f92", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t. It remains unclear whether they were written all at once or \nover a period of time, but together they constitute the core texts of a pseudo-Aristotelian \nHermetic corpus, containing a comprehensive and consistent cosmology according to which \nthe world is ruled by God and a demiurge, unique genesis myths, planetary reverence, and \nmagical and theurgic practices set within this world.\n\n3. Al-Mad\u012b\u1e6d\u012bs\n\nThe work known as al-Mad\u012b\u1e6d\u012bs is an abridged reformulation of the content of the PsaH \ncore texts. The text begins as follows: \n\nThis is the book of Hermes on the operations pertaining to moving animals (f\u012b \u1e63an\u0101\u02bei\u02bf \nal-\u1e25ayaw\u0101n al-muta\u1e25arrika). It is the one he called Kit\u0101b al-Mad\u012b\u1e6d\u012bs, interpreted by \n\n56.  Ibid., fol. 53r.\n57.  MS Paris, BnF, Arabe 2577, fol. 38r.\n58.  Delhi Arabic 1946, fol. 32v.\n\n\n\n33  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  34\n\nAristotle the Sage, and mentioned by Aristotle to Alexander the King in al-Is\u1e6dim\u0101\u1e6d\u012bs.59\n\nAccording to the text, al-Mad\u012b\u1e6d\u012bs is the title given to the work by Aristotle, who interpreted \nthe knowledge revealed to Hermes about the secrets of creation obtained in a dark crypt.60 \nThis is the same story as that which we find in al-Is\u1e6dim\u0101kh\u012bs, where Hermes meets his \npersonal r\u016b\u1e25\u0101niyya, known as the Perfect Nature.61 The text proceeds to summarize some \ncontent from al-Is\u1e6dim\u0101kh\u012bs. Elsewhere, more textual history is given, clearly delineating the \nrelationship between al-Mad\u012b\u1e6d\u012bs and other texts of the PsAH: \n\nAristotle said: You are satisfied only with the most extensive research and analysis \n(al-ba\u1e25th wa-l-istiq\u1e63\u0101\u02be). Yes, through it I have found the description of these things, the \nn\u012branjs, and the employment of wet and dry organs (a\u02bf\u1e0d\u0101\u02be) that the maker of n\u012branjs \nneeds. These are their hidden secrets that, along with [all] its aspects, were not possible \nto recount [here] because of their length. I dedicated a book to these [things] and named \nit Kit\u0101b al-Asr\u0101r [The Book of Secrets], and I specified in it the times and hours that the \npractitioner of these n\u012branjs needs to keep. [. . .] The Sage omitted mention of these \nin their [suitable] place to avoid prolongation [. . .], so he placed them all in a single \nbook and named it Kit\u0101b al-Ustuwa\u1e6d\u1e6d\u0101s,62 which is translated as \u201cthe secrets\u201d (al-asr\u0101r). \nHe also added into this book all the secrets needed from of Kit\u0101b al-Is\u1e6dim\u0101kh\u012bs and \nKit\u0101b al-Is\u1e6dim\u0101\u1e6d\u012bs,63 the book that compiles the secrets the practitioner of n\u012branjs needs. \nThis the Sage described in \u201cthe Book of the Qualities of Moving Animals.\u201d This book \nis completed by the aid of God and His kindness. This is the book named al-Mad\u012b\u1e6d\u012bs, \nAristotle\u2019s interpretations for Alexander the Great.64\n\nThe book continues with content from al-Is\u1e6dim\u0101kh\u012bs.\n\n4. Dhakh\u012brat Iskandar (The Treasury of Alexander)\n\nDhakh\u012brat Iskandar deals with astrology and the principles of astral influences, \ntalismanry, occult properties, and alchemy.", "start_char_idx": 44717, "end_char_idx": 47713, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "78ca1c90-66a5-44ec-9a4e-4c82ec798c21": {"__data__": {"id_": "78ca1c90-66a5-44ec-9a4e-4c82ec798c21", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4248393f-c223-4c0c-b125-a6f56a7b93a0", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "6147782d556b4d59ba31f583a0cdae7c9d1ebcc0602b6a44e6139c34e8dd45f9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "38562a5d-9963-4332-974e-26e13f957072", "node_type": "1", "metadata": {}, "hash": "23658cb1ec6d2465999323c8c46f9690065e757186d1fa29225d4716cb665a6c", "class_name": "RelatedNodeInfo"}}, "text": "Ana Maria Alfonso-Goldfarb studied the work \nand, with Safa Abou Chahla Jubran, produced a translation into Portuguese on the basis \nof MS Madrid, El Escorial no. 947 (which also contains Gh\u0101yat al-\u1e25ak\u012bm), and MS Berlin, \nStaatsbibliothek zu Berlin, Wetzstein II 1209, fols. 1v\u201342v (see Appendix).65 \n\nDhakh\u012brat Iskandar is one of the most popular of all the pseudo-Aristotelian Hermetica, \ncirculating widely in Persian translations.66 It begins thus: \n\n59.  MS Oxford, Bodleian, Marsh 556, fol. 5r.\n60.  Ibid., fol. 5v.\n61.  Delhi Arabic 1946, fols. 4v\u20135r.\n .\u0627\u0627\u0644\u0633\u0637\u0648\u0637\u0627\u0633 \u2009.62\n .\u0627\u0627\u0644\u0633\u0637\u0645\u0627\u0637\u064a\u0633 ,\u0627\u0627\u0644\u0633\u0637\u0645\u0627\u062e\u064a\u0633 \u2009.63\n64.  Marsh 556, fol. 110v.\n65.  A. M. Alfonso-Goldfarb, Livro do Tesouro de Alexandre: Um estudo de herm\u00e9tica \u00e1rabe na oficina da \n\nhist\u00f3ria de ci\u00eancia, trans. Alfonso-Goldfarb and S. Abou Chahla Jubran (Petr\u00f3polis: Editora Vozes, 1999), 23\u201325.\n66.  C. A. Storey, Persian Literature: A Bio-Bibliographical Survey, vol. 2, part 3 (Leiden: Brill, 1977), 457\u201358.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  34\n\nAl-Am\u012br al-Mu\u02bfta\u1e63im had heard that there was an ancient monastery associated with \nAntiochus, pupil of Alexander Dh\u016b al-Qarnayn, son of Philip the Greek. Antiochus had \nbuilt and fortified it, appointing a group to service it and to safeguard a house in it that \nthey claim to contain some of the relics (\u0101y\u0101t)67 of the prophets and their remains. For \nthe sake of the group responsible for maintaining the monastery, Antiochus sponsored \n(waqqafa \u02bfal\u0101) several estates, and he wrote down for them records that he notarized \nin Byzantium (thabattah\u0101 f\u012b R\u016bmiyya al-Kubr\u0101) to preserve its contents, establish \ncovenants with the Byzantines and Greeks so that they would not allow anyone to \ntarget them or to obstruct that which he had sponsored for them, and prevent the \nopening of the gate to the house of the remains to honor [anyone]. So al-Mu\u02bfta\u1e63im \nsent a message to the people of this monastery, ordering them to allow him [to enter] \nthe house of the remains. He said: \u201cIf this house contains nothing but the remains of \nprophets, as you claim, we will not usurp it or damage what is in there. If it contains \nmoney or books of wisdom, there would be no benefit in leaving them sealed there after \nthe death of their owners. We are more entitled to them.\u201d68 \n\nEventually, according to the narrative, al-Mu\u02bfta\u1e63im also guaranteed the safety of the \nmonastery attendants\u2019 lives and property, and they trusted him. Then he dispatched the \nintelligence courier al-Malik b. Ya\u1e25y\u0101, the astrologer \u02bfAl\u012b b. A\u1e25mad, and the engineer \nMu\u1e25ammad b. Kh\u0101lid to search this monastery, but to no avail; they found nothing. \nMu\u1e25ammad b. Kh\u0101lid suspected that the attendants had transferred the objects somewhere \nelse. The latter protested and nearly convinced him and al-Mu\u02bfta\u1e63im that nothing had been \nhidden.", "start_char_idx": 47714, "end_char_idx": 50577, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "38562a5d-9963-4332-974e-26e13f957072": {"__data__": {"id_": "38562a5d-9963-4332-974e-26e13f957072", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "78ca1c90-66a5-44ec-9a4e-4c82ec798c21", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "c2d17d25e598b4a91964ab6091dce31e3f920d4511e033e170c1f1f4665504a8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2218e8ba-613c-41eb-8405-2ffd86e525e0", "node_type": "1", "metadata": {}, "hash": "380af31b5ef009eb52d32af028c2b96fd1169154578697c048e4b0c13aac37bc", "class_name": "RelatedNodeInfo"}}, "text": "After this event, al-Mu\u02bfta\u1e63im saw in a dream the caliph al-Ma\u02bem\u016bn telling him that \nin this house he should find \u201cthe treasury of Alexander Dh\u016b al-Qarnayn and the knowledge \nof Aristotle and Hermes the Great.\u201d As soon as he woke up, he called for Mu\u1e25ammad b. \nKh\u0101lid and ordered him to destroy the walls and their foundations. Eventually, the searchers \nfound a copper box covered with Hematite (al-\u1e25ad\u012bd al-\u1e63\u012bn\u012b), and inside it was a box made \nof red gold, locked with a golden key hanging from a golden chain. On the box was writing \nin Greek script, and inside it was a 360-page golden book whose pages were also made of \nred gold. Every page had twelve lines, written sometimes in Greek and sometimes in Latin \nscript. This was the treasury of Alexander. To honor Mu\u1e25ammad b. Kh\u0101lid, the treasury\u2019s \nfinder, al-Mu\u02bfta\u1e63im tasked him with writing the prologue to this highly sought-after and \ntreasured work. The prologue claims that the text was discovered after the sack of Amorium \nin 223/838.69 The theologian Ibn Taymiyya (661\u2013728/1263\u20131328) knew the Dhakh\u012bra and \nconsidered it a book on the astral religion of the Sabians, among whose adherents he \ncounted Aristotle.70 There is no reference in the work to any of the other titles of the PsAH, \nbut its contents match their magical concerns and practices. \n\n67.\u2009 Damage in IO Islamic 673, fol. 1v, obscures the word \u0622\u064a\u0640\u0640\u0627\u062a (\u0101y\u0101t). On close inspection, however, it seems \nto be \u0622\u0627\u0644\u062a (\u0101l\u0101t), \u201cpossessions\u201d, which is found in MS Tehran, Majlis-i Sh\u016br\u0101-yi Mill\u012b, no. 4752, fol.1r. \n\n68.  MS London, British Library, IO Islamic 673, fols. 1v\u20132r.\n69.  IO Islamic 673, fols. 1v\u20135r.\n70.  Ibn Taymiyya, Dar\u02be ta\u02bf\u0101ru\u1e0d al-\u02bfaql wa-l-naql, ed. M. R. S\u0101lim, 10 vols. (Riyadh: Imam Mohammad Ibn Saud \n\nIslamic University, 1991), 1:312. \n\n\n\n35  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  36\n\nIn the tenth-century magic handbook Gh\u0101yat al-\u1e25ak\u012bm, the work\u2019s author, Maslama \nal-Qur\u1e6dub\u012b (d. 353/964), mentions a work by Aristotle called al-Mal\u0101\u1e6d\u012bs containing n\u012branjs \nmade by K\u012bnas al-Hind\u012b, about whom Alexander the Great had inquired. According to \nal-Qur\u1e6dub\u012b, K\u012bn\u0101s had been known as al-R\u016b\u1e25\u0101n\u012b (\u201cthe theurgist\u201d) and had reached the age \nof 540 under the emperor Hadrian. Al-Qur\u1e6dub\u012b goes on to provide numerous recipes from \nal-Mal\u0101\u1e6d\u012bs over two chapters.71 This K\u012bnas and his n\u012branjs are also mentioned in al-Mad\u012b\u1e6d\u012bs.72 \nNevertheless, beyond such superficial similarities, nothing substantiates a real connection \nbetween al-Mal\u0101\u1e6d\u012bs and al-Mad\u012b\u1e6d\u012bs.73 The title al-Mal\u0101\u1e6d\u012bs is likewise mentioned in the \nalchemical work Tadb\u012br Hirmis al-Har\u0101misa and seems to be foundational to it.74 \n\nThe abovementioned third b\u0101b of al-Kit\u0101b al-Sh\u0101mil claims to contain a certain al-M\u012by\u0101l\u0101\u1e6d\u012bs \nal-akbar and says to contain \u201ca description of the [twenty-eight lunar] mansions . . .", "start_char_idx": 50578, "end_char_idx": 53444, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2218e8ba-613c-41eb-8405-2ffd86e525e0": {"__data__": {"id_": "2218e8ba-613c-41eb-8405-2ffd86e525e0", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "38562a5d-9963-4332-974e-26e13f957072", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "5691a3749dc5f55e14cebd63de5310c6caf461af68e11c025f7c1a42b0d458b7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c4b1b472-a934-40bf-a744-e0d98375e4fd", "node_type": "1", "metadata": {}, "hash": "a9883bb3ff297e63a6d9bc52949f5b20170587d0cabf14940fff7a6385db7162", "class_name": "RelatedNodeInfo"}}, "text": ". . , their \nnatures and properties, and the names of the angels in charge, their suffumigations, and \nthe n\u012branjs made under them\u201d.75 The work continues with the exposition of the mansions \naccording to this al-M\u012by\u0101l\u0101\u1e6d\u012bs.76 The content is different from that of the Dhakh\u012bra and \nthe Gh\u0101ya. Al-Mal\u0101\u1e6d\u012bs al-akbar/Dhakh\u012brat Iskandar is thus likely to be a later work that \nelaborates Aristotelian-Hermetic magical and alchemical practice.\n\n5. Al-Shu\u02bfr\u0101 al-Yam\u0101niyya or A\u1e25k\u0101m \u1e6cul\u016b\u02bf al-Shu\u02bfr\u0101 al-Yam\u0101niyya\n\nThe text known as al-Shu\u02bfr\u0101 al-yam\u0101niyya is a popular, predominantly astrological text \non prognostication by the star Sirius. The prologue claims that it is based on a text by \nHermes, The Treasured Book (al-Kit\u0101b al-Makhz\u016bn), on which Aristotle drew and which he \ninterpreted. It was translated into \u201cthe ancient tongue\u201d77 by Naf\u1e6d\u016bya the Sage, and in MS \nParis, BnF, Arabe 2578, we are told that it was known to Wahb b. al-Munabbih (34\u2013109/654\u2013\n728), the author of a sacred history entitled Qi\u1e63a\u1e63 al-anbiy\u0101\u02be (Stories of the Prophets).78 \nEdgar Blochet saw no reason to contradict this claim and proposed a Greek or Syriac origin \nfor the work. He went as far as stating that al-Shu\u02bfr\u0101 was the basis for the part of Arabe \n2577 that contains al-Ustuwa\u1e6d\u1e6d\u0101s and K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t, an opinion accepted by Sezgin.79 \nHowever, a comparison of the works does not support this assertion. The cosmology and \n \n\n71.  Al-Qur\u1e6dub\u012b, Picatrix, ed. Ritter, 248\u201385; Sezgin, Geschichte des arabischen Schrifttums, 7:66. \n72.  Marsh 556, fol. 47r. On K\u012bn\u0101s and n\u012branjs, see Sezgin, Geschichte des arabischen Schrifttums, 7:66; \n\nUllmann, Natur- und Geheimwissenschaften, 367\u201368.\n73.  Ullmann, Natur- und Geheimwissenschaften, 366\u201367.\n74.  P. Carusi, \u201cAlchimia ermetica e arte del vetro: Il Tadb\u012br Harmis al-Har\u0101misa,\u201d Quaderni di studi arabi \n\n10 (1992): 175\u2013200, at 176\u201378; Ullmann, Natur- und Geheimwissenschaften, 168, 366\u201368; Sezgin, Geschichte des \narabischen Schrifttums, 4:39 (no. 3). \n\n75.  MS, London, British Library, Delhi Arabic 1915, fols. 91r\u201391v; SOAS 46347, fols. 30v\u201331v.\n76.  SOAS 46347, fols. 31r\u201359v.\n77.  In MS Paris, BnF, Arabe 2578, fol. 1v: \u201cthe ancient book,\u201d kit\u0101b.\n78.  Arabe 2580, fol. 1v.\n79.  E. Blochet, \u201c\u00c9tudes sur le Gnosticisme musulman,\u201d Rivista degli studi orientali 4, no. 1 (1911): 47\u201379, at \n\n57\u201358; see also Sezgin, Geschichte des arabischen Schrifttums, 4:35.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  36\n\ncontent of K.", "start_char_idx": 53441, "end_char_idx": 55944, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c4b1b472-a934-40bf-a744-e0d98375e4fd": {"__data__": {"id_": "c4b1b472-a934-40bf-a744-e0d98375e4fd", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2218e8ba-613c-41eb-8405-2ffd86e525e0", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "205b8684642442e642fd1757b2d1c738f2dc642a38eb4a9fa6cacea8efae552b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9e5624fe-440b-4ce9-9c41-31b3aade2f92", "node_type": "1", "metadata": {}, "hash": "c614c6f39a0c0353c1416ff9472c8c68dbcbef05db71c73b1ac287ab98f84f57", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t (which, as we have seen, included al-Ustuwa\u1e6d\u1e6d\u0101s) differ \nconsiderably from those of al-Shu\u02bfr\u0101 despite their common astrological concerns, so the \nlatter seems more like a sister text to the former rather than its basis. \n\nII. Dating the Pseudo-Aristotelian Hermetica\n\nFor dating purposes, we are fortunate that the PsAH were influential on some major early \ntexts on magic, in which they are cited by name. In some recensions of the tenth-century \nesoteric encyclopedia of Ikhw\u0101n al-\u1e62af\u0101\u02be known as Ras\u0101\u02beil Ikhw\u0101n al-\u1e62af\u0101\u02be (The Epistles of \nthe Brethren of Purity), reference is made to al-Ustuwa\u1e6d\u1e6d\u0101s as the source of the epistle\u2019s \ndiscussion of the lunar mansions.80 The Ras\u0101\u02beil were written in Iraq in the first half of the \ntenth century, thus giving a terminus ante quem for al-Ustuwa\u1e6d\u1e6d\u0101s.81 To this we can add \nreferences made in one of the best-known texts on astral magic in Arabic, Gh\u0101yat al-\u1e25ak\u012bm, \nwhich was written in 348/959 according to its Andalusian author, Maslama al-Qur\u1e6dub\u012b, \nwho traveled to the eastern domains, including Iraq.82 Another possible clue to the date of \nthe PsAH comes from one of the treatises themselves, namely, the version of al-Is\u1e6dim\u0101\u1e6d\u012bs \nfound as the second part of K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t in Arabe 2577 and MS Manisa, National \nLibrary of Manisa, no. 1461. That text claims that the prominent translator \u1e24unayn b. Is\u1e25\u0101q \n(d. 260/873) had come across the text among works written by Aristotle and translated \nit from Greek into Arabic.83 If this is true, we have a terminus post quem for the text. \nHowever, the putative role of \u1e24unayn b. Is\u1e25\u0101q is one of the apocryphal elements of the PsAH \ntexts alongside the attribution of the texts to Aristotle and the attribution of Aristotle\u2019s \nknowledge to Hermes. No such translation by \u1e24unayn is recorded in historical accounts, \nand I have found no evidence of the work\u2019s Greek origins or references to it in ancient texts. \nThe mention of \u1e24unayn is reminiscent of the attribution to him of the aforementioned \nbook on stones in Arabe 2775 and of the translation of Kit\u0101b Naw\u0101m\u012bs Afl\u0101\u1e6dun (The Secrets \nof Plato, known in Latin as Liber Vaccae), a ninth-century work mentioned in the early \n \n \n \n\n80.  Ikhw\u0101n al-\u1e62af\u0101\u02be, Ras\u0101\u02beil Ikhw\u0101n al-\u1e62af\u0101\u02be, 4 vols. (Beirut: D\u0101r \u1e62\u0101dir, 2008), 4:443\u201345; MS Istanbul, \nS\u00fcleymaniye, At\u0131f Efendi 1681, fols. 572a\u2013576a; MS Manisa, National Library of Manisa (Genel Kitaplik), no. 1461, \nfols. 18v\u201325v. \n\n81.  According to Maribel Fierro, \u201cit is safe to conclude that they were written before 325/936\u201d; M. Fierro, \n\u201cB\u0101\u1e6dinism in al-Andalus: Maslama b. Q\u0101sim al-Qur\u1e6dub\u012b (d. 353/964), Author of the Rutbat al-\u1e24ak\u012bm and the \nGh\u0101yat al-\u1e24ak\u012bm (Picatrix),\u201d Studia Islamica 84 (1996): 87\u2013112.", "start_char_idx": 55945, "end_char_idx": 58662, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9e5624fe-440b-4ce9-9c41-31b3aade2f92": {"__data__": {"id_": "9e5624fe-440b-4ce9-9c41-31b3aade2f92", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c4b1b472-a934-40bf-a744-e0d98375e4fd", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "0133a14d5ae6f7ca4fb3b9c698d443c707c695f4d65be2852d23aecb95044cca", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4b57bd69-9c13-4692-9dec-94bcfc3648a0", "node_type": "1", "metadata": {}, "hash": "2fc150017115c74ebedc9e37a0300e96e197c1b9d2aa70242b55bc48a2f9a5f6", "class_name": "RelatedNodeInfo"}}, "text": "If the text\u2019s reference to \u02bf\u012ad Ghad\u012br points to \nthe public commemoration of Ghad\u012br Khumm started by the Buyids, the terminus post quem should be 945, \nthe year the Buyids took over Baghdad. This is supported by Ab\u016b \u1e24ayy\u0101n al-Taw\u1e25\u012bd\u012b\u2019s account of the Ikhw\u0101n \nal-\u1e62af\u0101\u02be\u2019s being active under the Buyids; see A. Hamdani, \u201cAb\u016b \u1e24ayy\u0101n al-Taw\u1e25\u012bd\u012b and the Brethren of Purity,\u201d \nInternational Journal of Middle East Studies 9, no. 3 (1978): 345\u20135. See also G. de Callata\u00ff, \u201cMagia en al-Andalus: \nRas\u0101\u02beil Ikhw\u0101n al-\u1e62af\u0101\u02be, Rutbat al-\u1e25ak\u012bm y Gh\u0101yat al-\u1e25ak\u012bm (Picatrix),\u201d al-Qan\u1e6dara 34, no. 2 (2013): 297\u2013344.\n\n82.  Al-Qur\u1e6dub\u012b, Picatrix, ed. Ritter, 1.\n83.  Arabe 2577, fol. 38r.\n\n\n\n37  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  38\n\ntenth-century Kit\u0101b al-Tajm\u012b\u02bf (The Book of Assemblage) attributed to J\u0101bir b. \u1e24ayy\u0101n.84  \nAll of this lends greater support to a ninth-century dating. \n\nIn one manuscript of al-Shu\u02bfr\u0101 al-yam\u0101niyya (Arabe 2578, fol. 1v), the reader is told that \nWahb b. al-Munabbih knew the text as he was an expert on the subject of astral influences. \nThe suggestion that al-Shu\u02bfr\u0101 was composed in the eighth century is tempting, especially \nif it was indeed translated from Middle Persian. However, this reference to Wahb is absent \nfrom the rest of the manuscripts consulted. Further, there is nothing to suggest that the \nclaim is true, although the association with Wahb is interesting; existing fragments of his \nKit\u0101b al-Mab\u0101di\u02be (The Book of Principles) indicate his interest in astral knowledge, and this \nis confirmed by some accounts.85\n\nBlochet argues that \u201cthe political horizon\u201d of the Shu\u02bfr\u0101\u2019s author is that of the first \nMamluk sultans, thus suggesting a twelfth- to fourteenth-century Egyptian origin. He \nsupports his argument with the geographic names that appear in the text\u2014namely, R\u016bm, \nSyria, Constantinople the Great, Maghreb, Algeria and Kairouan, N\u016bba, Abyssinia, India \nand Sind, China, and the countries of the Turks and Kiptchak.86 The claim remains highly \nspeculative and unconvincing. The perceived Egyptian connection rests on the fact that the \ntext provides predictions for the flooding of the Nile, but interest in this topic was hardly \nlimited to Mamluk-era Egyptians; it was also a concern for the Abbasids, whose centralized \ntaxation systems and extensive administrative reach encompassed Egypt. The flooding \nof the Nile would have been a significant event also for other dynasties in other periods. \nNevertheless, like the Dhakh\u012bra, the Shu\u02bfr\u0101 is not cited in early texts as the rest of the PsAH \nare, and neither work contains cross-references to other PsAH texts. This means that they \ncannot be set firmly in the ninth century, unless we take at face value the references to the \nninth-century sack of Amorium in the Dhakh\u012bra and to Wahb b. Munabbih, who was active \nin the eighth century, in the Shu\u02bfr\u0101. Without further evidence, the dating of these two texts \nremains open to challenge. \n\n84.", "start_char_idx": 58663, "end_char_idx": 61671, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4b57bd69-9c13-4692-9dec-94bcfc3648a0": {"__data__": {"id_": "4b57bd69-9c13-4692-9dec-94bcfc3648a0", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9e5624fe-440b-4ce9-9c41-31b3aade2f92", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "fc8ac6aa56a7b7b1052d547e798bf747a38896bf1675a4c8cf4060f2383dba0b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7f779e90-cbb2-4111-a043-b7afea8fa870", "node_type": "1", "metadata": {}, "hash": "f0d8da047e345643d7955f3613823cf6b5ac3b1c41284d747eb3320dc5499c40", "class_name": "RelatedNodeInfo"}}, "text": "84.  L. Saif, \u201cThe Cows and the Bees: Arabic Sources and Parallels for Pseudo-Plato\u2019s Liber Vaccae (Kit\u0101b \nal-Naw\u0101m\u012bs),\u201d Journal of the Warburg and Courtauld Institutes 79 (2016): 1\u201347. David Pingree considers the Liber \nVaccae a Sabian text on the basis of a passage that describes the convictions of the masters of secrets (naw\u0101m\u012bs), \nopfices aneguemis; however, nowhere in the passage are Sabians mentioned. D. Pingree, \u201cThe \u1e62\u0101bians of \u1e24arr\u0101n \nand the Classical Tradition,\u201d International Journal of the Classical Tradition 9, no. 1 (Summer 2002): 8\u201335, at \n34\u201335; M. Van der Lugt, \u201c\u2018Abominable Mixtures\u2019: The Liber Vaccae in the Medieval West, or the Dangers and \nAttractions of Natural Magic,\u201d Traditio 64 (2009): 229\u201377, at 229, 232\u201333; D. N. Hasse, \u201cPlato Arabico-Latinus: \nPhilosophy\u2014Wisdom Literature\u2014Occult Sciences,\u201d in The Platonic Tradition in the Middle Ages: A Doxographic \nApproach, ed. S. Gershwin and M. J. F. M. Hoenen, 31\u201366 (Berlin: de Gruyter, 2002), 53\u201354; D. Pingree, \u201cPlato\u2019s \nHermetic Book of the Cow,\u201d in Il Neoplatonismo nel Rinascimento, ed. P. Prini, 133\u201345 (Rome: Istituto della \nEnciclopedia Italiana, 1993), 133\u201334.\n\n85.  Sezgin, Geschichte des arabischen Schrifttums, 7:99; R. G. Khoury, \u201cUn fragment astrologique in\u00e9dit \nattribu\u00e9 \u00e0 Wahb b. Munabbih,\u201d Arabica 19, no. 2 (1972): 139\u201344; N. Abbott, \u201cWahb b. Munabbih: A Review \nArticle,\u201d Journal of Near Eastern Studies 36, no. 2 (1977): 103\u201312; A.-L. De Pr\u00e9mare, \u201cWahb b. Munabbih, une \nfigure singuli\u00e8re du premier islam,\u201d Annales: Histoire, Sciences Sociales 3 (2005): 531\u201349.\n\n Blochet, \u201c\u00c9tudes sur le Gnosticisme musulman,\u201d 57\u201358; see also Sezgin, Geschichte des arabischen \nSchrifttums, 4:35\u201335.\n\n86.  Blochet, \u201c\u00c9tudes sur le Gnosticisme musulman,\u201d 61\u201362.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  38\n\nThe dating of certain PsAH texts has been connected to the dating of the better-known \nSirr al-khal\u012bqa (The Secret of Creation) by pseudo-Apollonius, a \u201chermetic\u201d cosmological \ntext concerned mostly with the etiology of all created and generated things, from angels \nto minerals, with pronounced astrological undertones.", "start_char_idx": 61668, "end_char_idx": 63829, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7f779e90-cbb2-4111-a043-b7afea8fa870": {"__data__": {"id_": "7f779e90-cbb2-4111-a043-b7afea8fa870", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4b57bd69-9c13-4692-9dec-94bcfc3648a0", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "3e0d03755af6609456e4506230bef5cb773bed093ed01d455a687d77d5cf33e2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d1781926-5653-48ef-982b-2c3c9c226caf", "node_type": "1", "metadata": {}, "hash": "7c3f1399af15fbc1885be4315a4d7def8ea017585bc783a8319f5c2272785b98", "class_name": "RelatedNodeInfo"}}, "text": "The real Apollonius (B\u0101l\u012bn\u0101s) was \nknown as \u201cthe master of talismans,\u201d according to various Arabic sources.87 In this work, a \nChristian priest called S\u0101jiy\u016bs from Nablus is mentioned as the translator of \u201cKit\u0101b al-\u02bfIlal\u201d \nwhich was the title of the book which was given to Apollonius by the Perfect Nature (al-\u1e6dib\u0101\u02bf \nal-t\u0101mm) in the dark crypt from which he also retrieved the Emerald Tablet.88\n\n The first part, or introduction, of Sirr al-Khal\u012bqa is a commentary by the priest \nestablishing the truth of monotheism (a theme that is continued in the following part), and \nit contains an interpretation of twenty-two divine names.89 The priest identifies himself as \na R\u016bm\u012b (Byzantine) and positions his beliefs about the nature of God in contrast to those of \nthe Brahmins, who caused the Indians to deviate from the words of the Buddha, believing \nthat God is a body of light. He also denounces the Sabians for believing that God mixes with \nhis creation.90 Minor interventions by a Muslim editor, such as prayers upon the Prophet \nMu\u1e25ammad as section starters and conclusions, are found through the text.91\n\nUrsula Weisser, Martin Plessner, and Hellmut Ritter have identified several parallels \nbetween al-Ustuwa\u1e6d\u1e6d\u0101s, al-Is\u1e6dim\u0101\u1e6d\u012bs, and Sirr al-khal\u012bqa, especially the division of causes \ninto four types92 and the story of the dark crypt in which the existence of the Perfect \nNature is revealed and the Emerald Tablet.93 Thus, the dating of one can shed light on the \ndating and context of the other and locates its place in a particular intellectual tradition or \nreligious current.\n\nPlessner was hesitant to ascribe a pre-Islamic origin to Sirr al-khal\u012bqa, although he \nconsidered it older than the PsAH treatises. Weisser argued that the author of Sirr al-khal\u012bqa \nused \u201ca pre-Islamic version\u201d of al-Is\u1e6dim\u0101\u1e6d\u012bs.94 She concluded, on the basis of brief and \nspeculative linguistic comparisons, that both texts had a non-Arabic origin. Zimmermann, \nin his review of Weisser\u2019s monograph, asserted that Weisser was right in arguing that Sirr \nal-khal\u012bqa depends on al-Is\u1e6dim\u0101\u1e6d\u012bs, but wrong in suggesting that the borrowing took place \n\n87.  M. K. Zanjani Asl, \u201cSirr al-khal\u012bqa and Its Influence in the Arabic and Persianate World: \u02bfAwn b. \nal-Mundhir\u2019s Commentary and Its Unknown Persian Translation,\u201d al-Qan\u1e6dara 37, no. 2 (2016): 435\u201373, at 437\u201340.\n\n88.  Ps. Apollonius of Tyana, Buch \u00fcber das Geheimnis der Sch\u00f6pfung und die Darstellung der Natur (Buch \nder Ursachen), ed. U. Weisser (Aleppo: Institute of the History of Arab Science, University of Aleppo, 1979), 100. \n\n89.  Ps. Apollonius, Geheimnis der Sch\u00f6pfung, 1-50, 53-65.\n90.  Ps. Apollonius, Geheimnis der Sch\u00f6pfung, 63\u201365; U. Weisser, Das Buch \u00fcber das Geheimnis der Sch\u00f6pfung \n\nvon Pseudo-Apollonius von Tyana (Berlin: de Gruyter, 1980), 82\u201383.\n91.  Ps. Apollonius, Geheimnis der Sch\u00f6pfung, 99\u2013100.\n92.  Ps. Apollonius, Geheimnis der Sch\u00f6pfung, 13\u201314; cf. al-Ustuwa\u1e6d\u1e6d\u0101s, Arabe 2577, fols. 2r\u20133r.\n93.  Ps. Apollonius, Geheimnis der Sch\u00f6pfung, 5\u20137; cf. al-Is\u1e6dim\u0101kh\u012bs, Delhi Arabic 1946, fols.", "start_char_idx": 63830, "end_char_idx": 66884, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d1781926-5653-48ef-982b-2c3c9c226caf": {"__data__": {"id_": "d1781926-5653-48ef-982b-2c3c9c226caf", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7f779e90-cbb2-4111-a043-b7afea8fa870", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f07552c47b4214b6683c003b3cc99a0da96b297e6bb7ef9aa93dea5d3df916f5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a6ee0a3c-8a9f-4bfd-b730-f8b2f330a26d", "node_type": "1", "metadata": {}, "hash": "2d247942afbba8c603ab803baca60a90a631872149748c07f90fa41557cc0d62", "class_name": "RelatedNodeInfo"}}, "text": "4r\u20135v. For the \n\nparallels, see Weisser, Das Buch \u00fcber das Geheimnis der Sch\u00f6pfung, 55, 68\u201369; M. Plessner, \u201cNeue Materialien \nzur Geschichte der Tabula Smaragdina,\u201d Der Islam 16 (2009): 77\u2013113, at 93\u201395; Maslama al-Qur\u1e6dub\u012b, Picatrix: \nDas Ziel des Weisen; Translated to German from the Arabic, trans. and ed. H. Ritter and M. Plessner (London: \nWarburg Institute, 1962), 198\u2013202. See also van Bladel, Arabic Hermes, 124\u201325, 158\u201361, 170\u201371, 178\u201379.\n\n94.  Weisser, Das Buch \u00fcber das Geheimnis der Sch\u00f6pfung, 69.\n\n\n\n39  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  40\n\nat a \u201cpre-Arabic\u201d stage. In his view, it was more probable that it was the \u201cArabic version\u201d of \nal-Istim\u0101\u1e6d\u012bs that had been used in the compilation of the Arabic version of Sirr al-khal\u012bqa.95 \n\nThere is no reliable information that suggests a pre-Islamic origin for either Sirr al-khal\u012bqa \nor the PsAH. Their pseudo-epigraphic nature places them within a widespread tradition \nof (mis)attributions common in the ninth and tenth centuries. Applying the principle of \nOccam\u2019s razor, Sirr al-khal\u012bqa is more likely a text composed or heavily paraphrased by \nthe priest S\u0101jiy\u016bs and a Muslim redactor, whose touches are present throughout the text. \nAs Weisser herself has pointed out, it is difficult to differentiate the \u201coriginal\u201d text from \nthese intrusions.96 The author knew al-Is\u1e6dim\u0101\u1e6d\u012bs and al-Is\u1e6dim\u0101kh\u012bs, and Sirr al-khal\u012bqa was \nwhere he transferred, negotiated, rejected, and Christianized some of their doctrines. This \nbecomes even more evident when we look at his discourse on monotheism and his take on \nthe r\u016b\u1e25\u0101niyy\u0101t, which he calls r\u016b\u1e25\u0101niyy\u016bn. \n\nThe author of Sirr al-kh\u0101liqa criticizes the Sabians, \u201cthe people (a\u1e63\u1e25\u0101b) of trees,\u201d \u201cthe \npeople of the Sun,\u201d \u201cthe people of the stars,\u201d idolaters, \u201cthe people of the natures (a\u1e63\u1e25\u0101b \nal-\u1e6dab\u0101\u02bei\u02bf),\u201d and others who claim that God has a partner in creation.97 He challenges \na particular group of people on their belief that \u201cthe First Creator authorized some of \nhis creatures to create\u201d98\u2014a belief reminiscent of the power given to H\u0101d\u016bs by the  \n \n \n\n95.  F. W. Zimmermann, review of Das Buch \u00fcber das Geheimnis der Sch\u00f6pfung by Weisser, Medical History 25 \n(1981): 439\u201340; J. Ruska, Tabula Smaragdina: Ein Beitrag zur Geschichte der Hermetischen Literatur (Heidelberg: \nCarl Winter\u2019s Universit\u00e4tsbuchhandlung, 1926), 67. Antoine Isaac Silvestre de Sacy believed Sirr al-kh\u0101liqa to \nbe an originally Greek work penned by the Christian priest S\u0101jiy\u016bs and subsequently translated into Syriac and \nexpanded anonymously. This Syriac version was then translated into Arabic by a Muslim who added Islamic \nlinguistic elements (Weisser, Das Buch \u00fcber das Geheimnis der Sch\u00f6pfung, 8). Fran\u00e7ois Nau, on the other hand, \ncontended that the text\u2019s \u201cessence\u201d was indeed attributable to Apollonius of Tyana, although it had undergone \nmany redactions. He identified the translator into Syriac as Sergios (d.", "start_char_idx": 66885, "end_char_idx": 69864, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a6ee0a3c-8a9f-4bfd-b730-f8b2f330a26d": {"__data__": {"id_": "a6ee0a3c-8a9f-4bfd-b730-f8b2f330a26d", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d1781926-5653-48ef-982b-2c3c9c226caf", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "826dcef4576bd1eb299a9dde8c7877a8281b000efa00ac32d6504d6ea649cd41", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "72eaa567-1e75-4ea9-b97c-cdec3ee6375d", "node_type": "1", "metadata": {}, "hash": "0964ae0821862ceed6b631547af906cfa79001dec520af7ec60d6fff85c63ff9", "class_name": "RelatedNodeInfo"}}, "text": "He identified the translator into Syriac as Sergios (d. 536) from Ras al-Ayn in Syria and argued \nthat \u1e24unayn b. Is\u1e25\u0101q was the translator into Arabic; see, Ibid., 9. Julius Ruska was of the opinion that the work had \nbeen produced between the sixth and eighth centuries in northeast Persia; he remained uncertain about a Greek \noriginal and was inclined to consider S\u0101jiy\u016bs the invention of a Muslim redactor; see, J. Ruska, Tabula Smaragdina: \nEin Beitrag zur Geschichte der Hermetischen Literatur (Heidelberg: Carl Winter\u2019s Universit\u00e4tsbuchhandlung, \n1926), 122\u201327, 129. Martin Plessner saw a pre-Islamic origin unlikely; see, Martin Plessner, \u201cNeue Materialien \nzur Geschichte der Tabula Smaragdina,\u201d Der Islam 16 (2009): 77\u2013113. Paul Kraus suspected that the author, who \nbelonged to Hellenized circles in Syria, adapted an early translation into Arabic, with a final redaction under the \ncaliph al-Ma\u02bem\u016bn; see, P. Kraus, J\u0101bir ibn \u1e24ayy\u0101n: Contribution \u00e0 l\u2019histoire des id\u00e9es scientifiques dans l\u2019islam, \nvol. 1: Le corpus des \u00e9crits J\u0101biriens (Cairo: French Institute of Oriental Archaeology, 1943), 290-303. Louis \nMassignon deemed it the work of a \u201cheterodox Muslim\u201d under al-Ma\u02bem\u016bn, based on a \u201chermetic prototype\u201d; \nsee, L. Massignon, \u201cInventaire de la litt\u00e9rature herm\u00e9tique arabe,\u201d in Festugi\u00e8re, La r\u00e9v\u00e9lation d\u2019Herm\u00e8s \nTrism\u00e9giste, 1:384\u2013400, at 395. Ruska, meanwhile, concluded that \u201cthe Arabic Hermetic writings\u201d\u2014by which \nhe meant the PsAH\u2014are not based on Coptic or Greek models but rather were created in the tenth or eleventh \ncentury on the basis of borrowings from Gh\u0101yat al-\u1e25ak\u012bm, which at that time was erroneously attributed to the \nmathematician Maslama al-Majr\u012bt\u012b (950\u20131007); see, J. Ruska, Tabula Smaragdina: Ein Beitrag zur Geschichte der \nHermetischen Literatur (Heidelberg: Carl Winter\u2019s Universit\u00e4tsbuchhandlung, 1926), 67.\n\n96.  Weisser, Das Buch \u00fcber das Geheimnis der Sch\u00f6pfung, 69.\n97.  Ps. Apollonius, Geheimnis der Sch\u00f6pfung, 35\u201337.\n98.  Ibid., 46.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  40\n\n\u201cFirst Creator\u201d in al-Is\u1e6dim\u0101\u1e6d\u012bs. Furthermore, he refers to Adam as Adm\u0101n\u016bs, the name used \nacross the PsAH, and describes him, along with Lucifer (Ibl\u012bs), as the first sinner.99 \n\nIn a subsequent section, \u201cOn the Creation of Angels,\u201d the author describes angels as \u201cthe \nluminescent intelligences\u201d (al-arw\u0101\u1e25 al-mutafakkira al-n\u0101\u02beira). The higher ones, he says, are \ncreated from simple fire, water, or air, but not from earth, as that is too terrestrial for their \nsublime nature.", "start_char_idx": 69809, "end_char_idx": 72373, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "72eaa567-1e75-4ea9-b97c-cdec3ee6375d": {"__data__": {"id_": "72eaa567-1e75-4ea9-b97c-cdec3ee6375d", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a6ee0a3c-8a9f-4bfd-b730-f8b2f330a26d", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "1d2f69a3683e0abf31cd3edd944c6d9b562cb96bf6771a4aeb8511ee3d71d7ef", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6a141c78-393b-4739-b432-3986b6951663", "node_type": "1", "metadata": {}, "hash": "26bccecd047b799f900d7c33e30610ad00c97c234fae9d31cbcd0fcc1475d45c", "class_name": "RelatedNodeInfo"}}, "text": "Such beings also include jinn, devils (shay\u0101\u1e6d\u012bn), \u201cdwellers of the air, fire, sea \nand land,\u201d and the r\u016b\u1e25\u0101niyy\u016bn of the two luminaries (the sun and the moon), planets, stars, \nand spheres who govern celestial and terrestrial affairs.100 Unlike the PsAH, Sirr al-khal\u012bqa \nseeks to \u201cdemystify\u201d the nature of these beings, repeatedly stressing that though they are \nimmortal, but like animals and plants, they emerge from the elements, not from ether or \nthrough some other cosmogenic forces.101 The author goes on to describe the traits and \nresponsibilities of the planetary r\u016b\u1e25\u0101niyy\u016bn, which include fighting off rebellious devils \n(maradat al-shay\u0101\u1e6d\u012bn). Interestingly, the role of guardian angels (al-\u1e25\u0101fi\u1e93\u016bn) over children \nis given to mercurial r\u016b\u1e25\u0101niyy\u016bn.102 Lunar r\u016b\u1e25\u0101niyy\u016bn are assigned to guard the stars from \nthe evil Sh\u012b\u1e6d\u0101\u02be\u012bl (Lucifer) and his progeny, who eavesdrop on the Higher Assembly, that is, \nthe solar r\u016b\u1e25\u0101niyy\u016bn.103 This recalls Quran 37:6\u20138: \u201cWe have adorned the low heavens with \nembellishing planets (6) as protection from every rebellious devil (shay\u1e6d\u0101n m\u0101rid) (7) so \nthey may not eavesdrop on the Higher Assembly, pelted from every side (8).\u201d Moreover, \nthe author provides a peculiar angelic hierarchy. The two highest classes of supra-solar \nangels are what he refers to as Sam\u016br\u0101 and the Carriers (al-\u1e25amala), and below them are the \nsubsolar Kar\u016bb\u0101 and the Treasurers (khazana). Their description contains similarities, albeit \nunsystematic ones, with Christian angelology. The Kar\u016bb\u0101 are likely to be the cherubim; \nboth groups are described as having four wings. The Sam\u016br\u0101 occupy a position similar to \nthat of the seraphim, but they have zoomorphic appearances (the faces of oxen, lions, and \neagles, in addition to human faces), a feature traditionally associated with the cherubim. \nThe Carriers are reminiscent of the Quranic \u1e25amalat al-\u02bfarsh (the Carriers of the Throne), \nwho, like the Christian Thrones, occupy a high station. The Treasurers\u2014the lowest category \nof angels according to Sirr al-khal\u012bqa\u2014recall the Dominations.104 This angelic hierarchy is \ndifferent to the Celestial Hierarchy of pseudo-Dionysius the Areopagite (fifth\u2013early sixth \ncentury), which was translated as part of the Corpus Dionysiacum in 1009 by \u02bfAl\u012b \u02bf\u012as\u0101 b. Is\u1e25\u0101q \nof Emesa.105 However, Christian medieval angelology coalesced and was formalized in the \nthirteenth century, when reflections on the angels\u2019 metaphysical nature came to rely more \nheavily on Aristotelian problems and categories. Sirr al-khal\u012bqa\u2019s reworking of Christian  \n \n\n99.  Ibid., 47-48.\n100.  Ibid., 161\u201356.\n101.  Ibid., 155\u201358.\n102.  Ibid., 169.\n103.  Ibid., 166, 178\u201379.\n104.  Ibid., 179\u201384.\n105.  A. Treiger, \u201cThe Arabic Version of Pseudo-Dionysius the Areopagite\u2019s \u2018Mystical Theology,\u2019 Chapter 1: \n\nIntroduction, Critical Edition, and Translation,\u201d Le Mus\u00e9on 120, nos. 3\u20134 (2007): 365\u201393.", "start_char_idx": 72374, "end_char_idx": 75257, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6a141c78-393b-4739-b432-3986b6951663": {"__data__": {"id_": "6a141c78-393b-4739-b432-3986b6951663", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "72eaa567-1e75-4ea9-b97c-cdec3ee6375d", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "1a797eb2c8db2c2a7b276c4775b5f3741b80aed639ecabb2e794db2488233d3c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ff2cad6e-9bf7-4658-8983-85f9c828ad1e", "node_type": "1", "metadata": {}, "hash": "99bc5b16862eab8f229e8a9f05965174725f93181eea45a1b7263420cf36dfff", "class_name": "RelatedNodeInfo"}}, "text": "3\u20134 (2007): 365\u201393.\n\n\n\n41  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  42\n\nangelology can be seen to reflect an important moment before its standardization, when \nscholastics were developing \u201ctheir ideas about angels and the creation in response to Arab \nand Greek ideas about intelligences and the origins of the world.\u201d106 The Sirr al-khal\u012bqa\u2019s \nmajor objectives were spurred by ideas about the r\u016b\u1e25\u0101niyy\u0101t found in al-Is\u1e6dim\u0101\u1e6d\u012bs and \nal-Is\u1e6dim\u0101kh\u012bs, which supports the conclusion that the latter two texts preceded Sirr \nal-khal\u012bqa.107\n\nBefore the tenth century, although references to Apollonius as a master of talismans and \nphilosopher abound, direct citations of Sirr al-khal\u012bqa are very rare, and even where its influence \nhas been detected, the evidence has fallen short.108 A notable exception is the J\u0101birian corpus, \nspecifically Kit\u0101b al-A\u1e25j\u0101r \u02bfal\u0101 ra\u02be\u012b B\u0101l\u012bn\u0101s (The Book of Stones According to Apollonius) and \nKit\u0101b M\u012bd\u0101n al-\u02bfaql (Garden of the Intellect). In addition, the Ism\u0101\u02bf\u012bl\u012b d\u0101\u02bf\u012b Ab\u016b \u1e24\u0101tim al-R\u0101z\u012b  \n(d. 322/935) claims in his Kit\u0101b al-Nubuwwa (The Book of Prophecy) that Sirr al-Khal\u012bqa was \napocryphal and had been written in the time of al-Ma\u02bem\u016bn (r. 196\u2013201/813\u2013833). However, \nthis statement is too obscure to be accorded much weight, especially given the literary \ngenre of the work that contains it\u2014namely, a debate between Ab\u016b \u1e24\u0101tim al-R\u0101z\u012b and Ab\u016b \nBakr b. Zakariy\u0101 al-R\u0101z\u012b (251\u2013313/865\u2013925).109 \n\nAccepting the J\u0101birian corpus as the late ninth- or early tenth-century product of a \ncollective united by a conception of a J\u0101birian program of knowledge centered on the \noccult sciences, especially alchemy and magic,110 and further accepting 959 as the time of \ncomposition of the Gh\u0101ya,111 which cites the PsAH and the J\u0101birian Kit\u0101b al-Nukhab (The \nCompendium)\u2014the latest treatise in the corpus \u2013 we may place the PsAH, Kit\u0101b al-Nukhab, \nand Kit\u0101b al-A\u1e25j\u0101r chronologically before the Gh\u0101ya. There is no evidence of the influence \nof Sirr al-khal\u012bqa on the Gh\u0101ya, which is not surprising given their different contents and \nespecially their disparate positions on the r\u016b\u1e25\u0101niyy\u0101t; in addition, perhaps they were \n \n \n\n106.  D. Keck, Angels and Angelology in the Middle Ages (Oxford: Oxford University Press, 1998), 71.\n107.  Ris\u0101lat B\u0101l\u012bn\u0101s al-\u1e24ak\u012bm fi ta\u02beth\u012br al-r\u016b\u1e25\u0101niyy\u0101t, MS Madrid, El Escorial, no. 921; Kit\u0101b \u1e6cal\u0101sim B\u0101l\u012bn\u0101s \n\nal-akbar, MS Paris, BnF, Arabe 2250, fols. 84r\u2013134v. The latter title is also given for MS Berlin, Petermann I 66, \nfols. 41v\u201374r, which has the same prologue as the aforementioned Madrid manuscript. The rest of its contents \nare an amalgam of material from the PsAH. On Kit\u0101b \u1e6cal\u0101sim B\u0101l\u012bn\u0101s al-akbar, its Greek background, and the \ntwo manuscripts, see L. Raggetti, \u201cApollonius of Tyana\u2019s Great Book of Talismans,\u201d Nuncius 34 (2019): 155\u201382.", "start_char_idx": 75238, "end_char_idx": 78105, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ff2cad6e-9bf7-4658-8983-85f9c828ad1e": {"__data__": {"id_": "ff2cad6e-9bf7-4658-8983-85f9c828ad1e", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6a141c78-393b-4739-b432-3986b6951663", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "05bde64ed2b6c63a804cb4826d3c186c20b32ba032602ff5a9bf7a01804feb83", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "edd7f2fc-1044-4b7a-933b-a0a35e6f33a6", "node_type": "1", "metadata": {}, "hash": "ba6f6953818d775d756d1164033d8721e3eecd71aa30553e4f58a07d2e75fe49", "class_name": "RelatedNodeInfo"}}, "text": "The r\u016b\u1e25\u0101niyy\u0101t in Ris\u0101lat B\u0101l\u012bn\u0101s al-\u1e24ak\u012bm fi ta\u02beth\u012br al-r\u016b\u1e25\u0101niyy\u0101t (The Epistle of Apollonius the Sage on the \nInfluences of the R\u016b\u1e25\u0101niyy\u0101t) are construed in a way that is more aligned with their depiction in the PsAH, \nwhereas in Kit\u0101b \u1e6cal\u0101sim B\u0101l\u012bn\u0101s al-akbar (The Great Book of Talismans by Apollonius), the spiritual agents are \nangelic (malak) with Hebrew names such as Ishmiy\u0101l and Hirb\u012bl.\n\n108.  For direct references from the early tenth century, especially by Ism\u0101\u02bf\u012bl\u012b d\u0101\u02bf\u012bs, see Zanjani Asl, \u201cSirr \nal-khal\u012bqa and Its Influence.\u201d \n\n109.  J\u0101bir b. \u1e24ayy\u0101n, Mukht\u0101r ras\u0101\u02beil J\u0101bir b. \u1e24ayy\u0101n, ed. P. Kraus (Cairo: Maktabat al-Kh\u0101nj\u012b, 1936), 126, 223; \nS. N. Haq, Names, Natures, and Things: The Alchemist J\u0101bir ibn \u1e24ayy\u0101n and His \u201cKit\u0101b al-A\u1e25j\u0101r\u201d (Dordrecht: \nKluwer, 1994), 29\u201330; Sezgin, Geschichte des arabischen Schrifttums, 4:77\u201388.\n\n110.  P. Kraus, J\u0101bir ibn \u1e24ayy\u0101n: Contribution \u00e0 l\u2019histoire des id\u00e9es scientifiques dans l\u2019islam, vol. 1: Le corpus \ndes \u00e9crits J\u0101biriens (Cairo: French Institute of Oriental Archaeology, 1943), xxiii\u2013xxvi, xxxiv\u2013xxv.\n\n111.  As indicated by the manuscripts; see also Fierro, \u201cB\u0101\u1e6dinism in al-Andalus,\u201d 97.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  42\n\ncomposed too closely together in time for one to have influenced the other. We are thus left \nwith two possible scenarios:\n\nScenario 1: \nPsAH (early ninth century) \u2192 Sirr al-khal\u012bqa (mid- to late ninth century) \u2192  \nal-Nukhab and al-A\u1e25j\u0101r (early tenth century) \u2192 Gh\u0101ya (mid-tenth century) \n\nThis scenario places Sirr al-khal\u012bqa in or near the time of al-Ma\u02bem\u016bn\u2019s reign. If one accepts \nSezgin\u2019s and Haq\u2019s objections to Kraus\u2019s dating of the J\u0101birian corpus and their alternative \ndating of it to the eighth century, a different,112 less likely, scenario emerges in which the \nPsAH is a seventh- or eighth-century composition and Sirr al-khal\u012bqa is written shortly  \nafter it:\n\nScenario 2: \nPsAH (seventh\u2013eighth century) \u2192  Sirr al-khal\u012bqa (seventh\u2013eighth century) \u2192  \nal-Nukhab and al-A\u1e25j\u0101r (eighth century) \u2192 Gh\u0101ya (mid-tenth century)\n\nThere is no evidence of the influence of the PsAH on the magic or worldview of the J\u0101birian \ncorpus. Al-Kind\u012b (d. between 252\u2013260/866\u2013873) and Th\u0101bit b. Qurra (d. 288/901), both of \nwhom wrote on magic, also show no knowledge of the PsAH in their writings,113 and neither \ndoes Ab\u016b Ma\u02bfshar al-Balkh\u012b, who took a deep interest in the legend of Hermes. Their neglect \nof the PsAH could mean that these texts were not produced as early as the seventh or eighth \ncenturies; however, it is just as likely to be indicative of the diversity of magic traditions in \nthese foundational periods in the history of the Islamic occult sciences.", "start_char_idx": 78107, "end_char_idx": 80822, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "edd7f2fc-1044-4b7a-933b-a0a35e6f33a6": {"__data__": {"id_": "edd7f2fc-1044-4b7a-933b-a0a35e6f33a6", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ff2cad6e-9bf7-4658-8983-85f9c828ad1e", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "c58f3d8a7f95b424d5d2543432432208a0bec02e6c2d6ea856b15a23a32d093d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d4364d25-72c4-451a-a6dc-f8a3a50e7740", "node_type": "1", "metadata": {}, "hash": "d5b2d23fa8731d695db8f8990476d473027a742d5bdd92af5a105f4ce551710c", "class_name": "RelatedNodeInfo"}}, "text": "In dating the PsAH, some contextual considerations are necessary, especially given the \nabsence of a smoking gun. The first of these is the trend of Hermetic enthusiasm witnessed \nin and around the ninth century. Among the Hermetic works translated from Greek to \nMiddle Persian were a treatise known by its Latin title De stellis beibeniis and translated \ninto Arabic as Kit\u0101b Asr\u0101r al-nuj\u016bm (The Book of Astral Secrets), which David Pingree dates \nto 505, and Kit\u0101b Hirmis f\u012b ta\u1e25\u0101w\u012bl sin\u012b al-maw\u0101l\u012bd (The Book of Hermes on the Revolutions \nof the Years of the Nativities), which was translated from Persian into Arabic.114 The \neighth-century astrologer-translator Ab\u016b Sahl b. Nawbakht (eighth century) in his now \nlost Kit\u0101b al-Nhm\u1e6d\u02ben115 and the great astrologer Ab\u016b Ma\u02bfshar in his Kit\u0101b al-Ul\u016bf (The Book \n\n112.  Sezgin, Geschichte des arabischen Schrifttums, 4:191\u2013213; Haq, Names, Natures, and Things, 19\u201329.\n113.  M.-Th. d\u2019Alverny and F. Hudry, \u201cAl-Kindi: De radiis,\u201d Archives d\u2019historie doctrinale et litt\u00e9raire du \n\nMoyen \u00c2ge 41 (1974): 139\u2013260; G. Bohak and C. Burnett, Th\u0101bit ibn Qurra on Talismans and Pseudo-Ptolemy on \nImages 1\u20139: A Reconstruction Based on the Judaeo-Arabic and Latin Texts, Together with the \u201cLiber Prestigiorum \nThebidis\u201d (forthcoming); C. Burnett and G. Bohak, \u201cA Judaeo-Arabic Version of T\u0101bit ibn Qurra\u2019s De Imaginibus \nand Pseudo-Ptolemy\u2019s Opus Imaginum,\u201d in Islamic Philosophy, Science, Culture, and Religion: Studies in Honor \nof Dimitri Gutas, ed. F. Opwis and D. Reisman, 179\u2013200 (Leiden: Brill, 2012).\n\n114.  Van Bladel, Arabic Hermes, 28; D. Pingree, \u201cClassical and Byzantine Astrology in Sasanian Persia,\u201d \nDumbarton Oaks Papers 43 (1989): 227\u201339. \n\n115.  I follow Van Bladel and use the name Nhm\u1e6d\u02ben (with short vowels unknown) since \u201cit has never been \nsatisfactorily explained, though presumably it masks a distorted Middle Persian or other Iranian word; see, Van \nBladel, Arabic Hermes, 30-31, and n. 37.\n\n\n\n43  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  44\n\nof Thousands) further articulated and popularized a \u201chistorical\u201d narrative for Hermes the \nSage.116 As van Bladel writes: \u201cReferences to Hermes and Zoroaster in such works illustrate \nfor us one aspect of the intellectual milieu of the third century, when Hermetic texts were \nsaid by our Arabic sources to have been transmitted to the Persian Empire.\u201d117 In a recent \narticle, van Bladel demonstrates the frustration expressed by the astrologer al-Bir\u016bn\u012b  \n(d. after 442/1050) in Ifr\u0101d al-maq\u0101l f\u012b amr al-\u1e93il\u0101l (The Special Treatise on the Subject of \nShadows) about books on alchemy and talismans parading as authentic texts by Hermes. \nAl-B\u012br\u016bn\u012b was familiar with the works of eighth- and ninth-century Arabic astrologers who \nused and cited astrological books attributed to Hermes.118 \n\nThe upswell of interest in Hermes not only supports a ninth-century date for the PsAH but \nalso demonstrates the entanglement of Zoroastrian ideas, especially concerning astrology, \nwith intellectual and religious thought in the ninth century in the eastern domains of the \nIslamic Mediterranean, including the eastern and southern frontiers of Byzantium. Such \nentanglement is also an evident feature of the PsAH.", "start_char_idx": 80824, "end_char_idx": 84098, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d4364d25-72c4-451a-a6dc-f8a3a50e7740": {"__data__": {"id_": "d4364d25-72c4-451a-a6dc-f8a3a50e7740", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "edd7f2fc-1044-4b7a-933b-a0a35e6f33a6", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "42260772932308538ef8e2560911e08de7fc21017fd9d3c07908e5399a5b9759", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e51e4502-4802-48fe-b1d3-2feac261ee47", "node_type": "1", "metadata": {}, "hash": "ca8a5dbe09b9309d5245971f4cd293743f2ae57c3ae1b074aca2f528584e9837", "class_name": "RelatedNodeInfo"}}, "text": "Such \nentanglement is also an evident feature of the PsAH. Furthermore, between the eighth and \ntenth centuries, the rate of conversion from Zoroastrianism to Islam or to other Zoroastrian \nsubaltern currents was high.119 Moreover, the early Abbasids sought to create a new Islamic \npolity that borrowed some elements from Persian Zoroastrian traditions, and this aim \nmanifested in the administrative power of the Barmakid family and the employment of \nZoroastrian leaders for projects of translation from Middle Persian to Arabic.120 In the case \nof astrology, Pingree argues that early Abbasid knowledge \u201cwas largely Sasanian and Greek \nin origin with Indian material entering in through its being intermingled with the Greek \nand Iranian elements in Sasanian astrology, while most of the practicing astrologers of \nthe late eighth and early ninth centuries were Iranian.\u201d121 Finally, it was during the ninth \n\n116.  Van Bladel, Arabic Hermes, 27 esp. n. 21, 28, 31\u201332; D. Pingree, The Thousands of Ab\u016b Ma\u02bfshar (London: \nWarburg Institute, 1968); C. Burnett, \u201cThe Legend of the Three Hermes and Ab\u016b Ma\u02bfshar\u2019s Kit\u0101b al-Ul\u016bf in the \nLatin Middle Ages,\u201d Journal of the Warburg and Courtauld Institutes 39 (1981): 231\u201334.\n\n117.  Van Bladel, Arabic Hermes, 47.\n118.  K. van Bladel, \u201cAl-B\u012br\u016bn\u012b on Hermetic Forgery,\u201d Gnosis: Journal of Gnostic Studies 3 (2018): 54\u201366, at 58, \n\n63. The following is al-B\u012br\u016bn\u012b\u2019s statement as translated by van Bladel: \u201cI do not say this to defame Hermes, for \nit is he who occupied such a position with respect to wisdom that the Greeks counted him among the prophets. \nHe transmitted the sciences of the Chaldaeans to Egypt, and the Chaldaeans\u2014the people of Babylon\u2014were so \nevidently advanced in the sciences that they were called sorcerers on that account, even if nothing is extant \nof their sciences today apart from their conception of the motion of the celestial sphere\u2014which bespeaks a \ncontinuous care in observing it for millennia\u2014and the traditions related from them by practicing astronomers, \nPtolemy and others. Nevertheless, the books of Hermes, and the books of alchemy and talismans, suffer from an \naffliction: that fakers are devoted to composing and forging them, imputing them to the Sages.\u201d\n\n119.  T. Daryaee, \u201cZoroastrianism under Islamic Rule,\u201d in The Wiley Blackwell Companion to Zoroastrianism, \ned. M. Stausberg, Y. S.-D. Vevaina, and A. Tessmann, 103\u201318 (Chichester: Wiley Blackwell, 2015), 104 and 108; \nJ. K. Choksy, \u201cZoroastrians in Muslim Iran: Selected Problems of Coexistence and Interaction during the Early \nMedieval Period,\u201d Iranian Studies 20, no. 1 (1987): 17\u201330, at 21.\n\n120.  Daryaee, \u201cZoroastrianism under Islamic Rule,\u201d 107; D. Gutas, Greek Thought, Arabic Culture: The \nGraeco\u2010Arabic Translation Movement in Baghdad and Early \u02bfAbb\u0101sid Society (2nd\u20134th/8th\u201310th Centuries) \n(London: Routledge, 1998), 29, 45\u201351, 136.\n\n121.  Pingree, From Astral Omens to Astrology, 41.", "start_char_idx": 84040, "end_char_idx": 86979, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e51e4502-4802-48fe-b1d3-2feac261ee47": {"__data__": {"id_": "e51e4502-4802-48fe-b1d3-2feac261ee47", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d4364d25-72c4-451a-a6dc-f8a3a50e7740", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "1c2ee5b6585671556298b63fa06f5233c5407e6c7d3741e05553425fecefcdef", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fb7508a7-2a6f-4ee3-b61a-133d534e454a", "node_type": "1", "metadata": {}, "hash": "ce7429e787688e985ac2c722dc7f29ccebc628453d22937fd4437edaf6dc51bf", "class_name": "RelatedNodeInfo"}}, "text": "121.  Pingree, From Astral Omens to Astrology, 41.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  44\n\ncentury that a significant number of Zoroastrian Middle Persian texts were taking shape \nas canon.122 The D\u0113nkard and the Bundahishn were part of \u201ca new didactic, apologetic and \npolemic literature\u201d produced in this period.123 \n\nRecently, Emily Cottrell and Micah Ross challenged the \u201cMiddle Persian hypothesis\u201d \nof Pingree, who, in a series of publications instrumentalized the discovery of an Arabic \nversion of Dorotheus\u2019s Pentabiblos to overemphasize, according to Cottrell and Ross, the \nrole of a Persian intermediary between Greek astrology and its Arabic reception.124 Pingree \nbased his claim on a report by Ibn Nawabakht found in Ibn al-Nad\u012bm\u2019s Fihrist. Cottrell \nand Ross questioned the strength of Pingree\u2019s evidence and concluded that there is no \nstrong support for the claim that a third-century project of translating scientific texts into \nPersian paved the way for the Arabic reception of Greek ideas, as Pingree argued.125 It is not \nthe aim of the present article to insert the PsAH within some fixed line of transmission, \nwhether directly from Greece or through an intermediate. However, what the narratives \nand reports of Ibn Nawabakht, Ibn al-Nad\u012bm, and others do provide is an insight into how \nIslamic culture in the ninth and tenth centuries envisioned its scientific and intellectual \nheritage. It is this heritage and historicization that is internalized in the PsAH, whether by \na trajectory of textual and material transmission or by naturalization. It remains true that \nthe PsAH are the product of a dynamic atmosphere of translation activity, hermetic fervor, \nand codification of Middle Persian Zoroastrian religious texts, whether they contain Greek \ninfluences or not.126 \n\nIII. Aristotelian, Hermetic, or Sabian?\n\nAround one hundred pseudo-Aristotelian works were in circulation in the Middle Ages. \nThese works were overwhelmingly concerned with the occult sciences, including alchemy, \n\n122.  Daryaee, \u201cZoroastrianism under Islamic Rule,\u201d 109\u201310; Choksy, \u201cZoroastrians in Muslim Iran,\u201d 18, 20.\n123.  J. C. B\u00fcrgel, \u201cZoroastrianism as Viewed in Medieval Islamic Sources,\u201d in Muslim Perceptions of Other \n\nReligions: A Historical Survey, ed. J. Waardenburg (New York: Oxford University Press, 1999), 202\u201312, at 203.\n124.  D. Pingree, \u201cClassical and Byzantine Astrology in Sasanian Persia,\u201d Dumbarton Oaks Papers 43 (1989): \n\n227\u201339; Pingree, From Astral Omens to Astrology, 39\u201350.\n125.  E. J. Cottrell and M. T. Ross, \u201cPersian Astrology: Dorotheus and Zoroaster, According to the Medieval \n\nArabic Sources (8th\u201311th Century),\u201d in Proceedings of the Eighth European Conference of Iranian Studies, \nvol. 1: Studies in Pre-Islamic Iran and on Historical Linguistics, ed. P. B. Lurje, 87\u2013105 (Saint Petersburg: State \nHermitage Publishers, 2019).\n\n126.  Cottrell and Ross show that the \u201cMiddle Persian hypothesis\u201d focused on a reference to the Almagest \nof Ptolemy in book 4 of the D\u0113nkard but neglected the fact that \u201cthe megist\u012bk \u012b hr\u014dm\u0101y\u201d (the Megistik, or \n\u201cRomans,\u201d among the Greeks), referred to Ptolemy\u2019s work by its Arabic title, not its Greek one (Syntaxis). They \nalso point out that book 4 of the D\u0113nkard, like Ibn Nawbakht, indicated that the growing interest in science came \nfrom Khosraw An\u016bshirw\u0101n, so the hypothesis of a third-century Persian intervention was unnecessary.", "start_char_idx": 86929, "end_char_idx": 90400, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fb7508a7-2a6f-4ee3-b61a-133d534e454a": {"__data__": {"id_": "fb7508a7-2a6f-4ee3-b61a-133d534e454a", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e51e4502-4802-48fe-b1d3-2feac261ee47", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "ef3539db70329f261472aab9e76fdb88fed78413438dbf800dcd06b259441cdf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f56b0b5c-2334-4c73-af65-bf10ba082289", "node_type": "1", "metadata": {}, "hash": "bf75bec8b916d8223482fdb30127836b193a001b64ebedc40fd244b4b9acf7d3", "class_name": "RelatedNodeInfo"}}, "text": "Ptolemy \nwas known at the sixth-century Sasanian court from testimonies describing the comparison of the Indian and \nPtolemaic coordinates that led to the creation of the Z\u012bj al-Shahriyar. Cottrell and Ross, \u201cPersian Astrology,\u201d 90. \nThis information lends an element of credence to the historical narrative in al-Sakk\u0101k\u012b\u2019s Sh\u0101mil about A\u1e25mad \nb. \u1e6c\u016bl\u016bn\u2019s guest, who displays a single book retrieved from the treasuries of Khosraw I by \u201cKanaka the Indian\u201d \n(see above).\n\n\n\n45  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  46\n\nchiromancy, and physiognomy.127 Some of these works were renowned and influential, such \nas Kit\u0101b al-Siy\u0101sa f\u012b tadb\u012br al-ri\u02be\u0101sa (The Book of Governance and Administration), which \npurports to be an epistle from Aristotle to Alexander the Great, offering political, moral, \nand dietary advice. Known in the tenth century, the work (mentioned earlier in this article) \nis often referred to by its subtitle Sirr al-asr\u0101r, which is also the title of the last chapter \nconcerned with astral magic.128 It was known in Latin Europe as Secretum secretorum.  \nOther pseudo-Aristotelian texts include the Chiromantia and the Physiognomia.129 The PsAH \nare related to this genre in their shared subject matter and historical proximity in the form \nin which we know them\u2014that is, as Arabic productions. Many of the pseudo-Aristotelian \n(not necessarily Hermetic) texts also take the form of epistles or instructions to Alexander \nthe Great and, more generally, belong to the \u201cmirrors for princes\u201d genre. \n\nMore significantly, the PsAH contain theories and concepts that are Aristotelian, in \nparticular the discussion of causality in K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t and the link (itti\u1e63\u0101l) between \nthe macrocosm and the microcosm:\n\nThe first cause is the cause for the sake of which the thing comes to be, and the second \ncause is the thing for the purpose of which the thing comes to be. An example of this \nis the jeweller who works a [metal] sheet into a ring. If someone asks about its element \n(\u02bfun\u1e63uruh), the metal sheet would be the answer. If someone asks about its cause, it is \n \n\n127.  C. B. Schmitt and D. Knox, Pseudo-Aristoteles Latinus: A Guide to Latin Works Falsely Attributed to \nAristotle before 1500 (London: Warburg Institute, 1985), 4; L. Thorndike, \u201cThe Latin Pseudo-Aristotle and Medieval \nOccult Science,\u201d Journal of English and Germanic Philology 21, no. 2 (1922): 229\u201358, at 231; idem, History of \nMagic, 2:246\u201378; S. J. Williams, \u201cDefining the Corpus Aristotelicum: Scholastic Awareness of Aristotelian Spuria \nin the High Middle Ages,\u201d Journal of the Warburg and Courtauld Institutes 58 (1995): 29\u201351. \n\n128.  M. Manzalaoui, \u201cThe Pseudo-Aristotelian \u2018Kit\u0101b Sirr al-asr\u0101r\u2019: Facts and Problems,\u201d Oriens 23/24 (1974): \n147\u2013257, at 158\u201359; Thorndike, History of Magic, 2:249, 257\u201358, 268\u201378; pseudo-Aristotle, al-U\u1e63\u016bl al-y\u016bn\u0101niyya \nli-l-na\u1e93ariyy\u0101t al-siy\u0101siyya f\u012b al-isl\u0101m, ed. \u02bfA. Badaw\u012b (Cairo: Maktabat al-Nah\u1e0da al-Mi\u1e63riyya, 1954), 69.", "start_char_idx": 90401, "end_char_idx": 93429, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f56b0b5c-2334-4c73-af65-bf10ba082289": {"__data__": {"id_": "f56b0b5c-2334-4c73-af65-bf10ba082289", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fb7508a7-2a6f-4ee3-b61a-133d534e454a", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "624c316232de01d4e37216d665ed54b8bd2d508a993c6d3116e7b8a7e88f5d7a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "280bc613-39f6-4504-9b04-f6caeb07a523", "node_type": "1", "metadata": {}, "hash": "efe59af580447005f349dfe284ab14f9e9d86ba3a16b78ac9b3dc2eee8bd1740", "class_name": "RelatedNodeInfo"}}, "text": "On the \ninfluence, circulation, and structure of this text, see M. Grignaschi, \u201cL\u2019origine et les m\u00e9tamorphoses du Sirr \nal-asr\u00e2r,\u201d Archives d\u2019histoire doctrinale et litt\u00e9raire du Moyen \u00c2ge 43 (1976): 7\u2013112; idem, \u201cLa diffusion du \nSecretum Secretorum dans l\u2019Europe occidentale,\u201d Archives d\u2019histoire doctrinale et litt\u00e9raire du Moyen \u00c2ge 48 \n(1980): 7\u201370; idem, \u201cRemarques sur la formation et l\u2019interpr\u00e9tation du Sirr al-asr\u00e2r,\u201d in Pseudo-Aristotle\u2019s \u201cThe \nSecret of Secrets\u201d: Sources and Influences, ed. W. F. Ryan and C. B. Schmitt, 3\u201333 (London: Warburg Institute, \n1982); S. J. Williams, \u201cThe Early Circulation of the Pseudo-Aristotelian \u2018Secret of Secrets\u2019 in the West,\u201d in Le \nscienze alla corte di Federico II, ed. M. R. McVaugh and V. Pasche, 127\u201344 (Turnhout: Brepols and Florence: \nSISMEL, 1994); K. van Bladel, \u201cThe Iranian Characteristics and Forged Greek Attributions in the Arabic Sirr \nal-Asrar (Secret of Secrets),\u201d M\u00e9langes de l\u2019Universit\u00e9 Saint-Joseph 57 (2004): 151\u201372; M. Mar\u00f3th, \u201cThe \nCorrespondence between Aristotle and Alexander the Great: An Anonymous Greek Novel in Letters in Arabic \nTranslation,\u201d Acta Antiqua 45 (2001): 231\u2013315; D. Gutas, \u201cReview Article: On Greco-Arabic Epistolary \u2018Novels,\u2019\u201d \nMiddle Eastern Literature 12 (2009): 59\u201370; W. F. Ryan and M. Taube, The Secret of Secrets: The East Slavic \nVersion (London: Warburg Institute, 2020).\n\n129.  Schmitt and Knox, Pseudo-Aristoteles Latinus, v\u2013vi. A translation of a pseudo-Aristotelian physiognomy \nis attributed to \u1e24unayn b. Is\u1e25\u0101q. The Greek original is dated to about 300 BCE, and it was translated into Latin in \nthe thirteenth century by Bartholomaeus de Messana; see S. Vogt, Aristoteles: Opuscula VI: Physiognomonica \n(Berlin: Akademie Verlag, 1999), 197; R. Forester, Scriptores Physiognomonici, Graeci et Latini, vol. 1 (Leipzig: \nB. G. Teubner, 1893), vii\u2013cxcii, 4\u201391.", "start_char_idx": 93430, "end_char_idx": 95294, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "280bc613-39f6-4504-9b04-f6caeb07a523": {"__data__": {"id_": "280bc613-39f6-4504-9b04-f6caeb07a523", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f56b0b5c-2334-4c73-af65-bf10ba082289", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "9db8459d339ff7601388bca19f5020f429b64ce1df8a46979eb8899d8e7e2e07", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a2a516dc-7d4c-4de3-b6c2-3a29ba1a2ac2", "node_type": "1", "metadata": {}, "hash": "d53d7018aa22e1c7ea85812689ee9a99a4535cf2c58b902619668a7390a19b00", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  46\n\nthe smithing of the jeweller. If it is asked \u201cfor what purpose is it created?\u201d, for wearing \nit is said. Altogether, the principles in this are four-fold: the cause (\u02bfilla), the instrument \n(sabab), the action, and the agent. [. . .] He said: the action indicates the agent; the \naction is connected to the agent in a manifest manner, unhidden, since there is no \naction without the agent, and every agent indicates the action. To the agent is the \naction of motion; motion produces heat.130 \n\nAccording to the \u02bfIlal, the genesis of the cosmos was a result of the primordial principles \nof action, motion, heat, and cold. Action resulted from motion producing heat, from which \nemerged the masculine principle, whereas stillness generated coldness, the feminine \nprinciple; \u201cthe four elements came together in couples (muqtarina), and these were the \nmother elements.\u201d131 \n\nAstral causality and its Aristotelian elements are not unique to the PsAH. Although \nK. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t does not divulge its sources, by the ninth century these ideas had \npermeated cosmological discussions via influential works that formulated an astrologized \nontology and cosmogony based on the theories of generation and corruption and the nature \nof the heavens found in Aristotelian works.\n\nI have argued elsewhere that applying Aristotelian causality to explain astral influences, \nin the explicit context of astrology in theory and practice, and the relationship between the \nworld above and the world below is a deeply influential development in medieval Islam, \nprimarily systematized by the most prominent astrologer Ab\u016b Ma\u02bfshar al-Balkh\u012b and his \nteacher al-Kind\u012b. Adopting the Aristotelian epistemological stance, Ab\u016b Ma\u02bfshar perceived \nthe heavenly bodies as causes of generation and corruption, and it was precisely because \nof their causal role that resemblances occurred in nature. In Physics, Aristotle explains \nthat the study of nature is an inquiry into causes from their effects. By adopting this basis \nfor astrological investigation, Ab\u016b Ma\u02bfshar famously established astrology as a part of \nnatural philosophy in the Aristotelian sense and as a science that reveals causes through \nthe observation of effects. In his Kit\u0101b al-Madkhal al-kab\u012br il\u0101 \u02bfilm a\u1e25k\u0101m al-nuj\u016bm (Great \nIntroduction to Astrology), the planets themselves are given a generative role as agents \nand efficient causes, responsible for the perpetual link between the celestial world and \nthe sublunary world below. Ab\u016b Ma\u02bfshar writes that \u201cthe terrestrial world is connected \nto the celestial world and its motions by necessity. Therefore, due to the power of the \ncelestial world and the celestial motions, terrestrial things, generated and corruptible, \nare affected.\u201d They are affected specifically by the heat produced by the motions of the \ncelestial bodies, which causes transformation\u2014including corruption\u2014of generated things. \nIn On Generation and Corruption, Aristotle attributes the coming to be and passing away \nof things to the circular motions of the heavens. In Meteorology, he also explains that \nelementary transformations take place because the celestial bodies emit heat that affects \nthe sublunary world. According to Ab\u016b Ma\u02bfshar, the celestial bodies cause transformations \n \n\n130.  Arabe 2577, fols. 2r\u20133r.\n131.  Ibid., fol. 3r.", "start_char_idx": 95298, "end_char_idx": 98712, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a2a516dc-7d4c-4de3-b6c2-3a29ba1a2ac2": {"__data__": {"id_": "a2a516dc-7d4c-4de3-b6c2-3a29ba1a2ac2", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "280bc613-39f6-4504-9b04-f6caeb07a523", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "711d0cff638f7d5e738ce327338f64635119b10c14db61fc125abcad90afaf62", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fbf3094c-7a7e-4959-b8a4-9a4f0fb11be2", "node_type": "1", "metadata": {}, "hash": "288f2413cf15a84437bafa8bd1db8ce056657eb91aa579dd0ab4d36ec76d4a79", "class_name": "RelatedNodeInfo"}}, "text": "47  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  48\n\nin the sublunary world (tataghayyar, \u1e25adath isti\u1e25\u0101l\u0101t), which consequently experiences \ngeneration and corruption (sar\u0101 f\u012bh\u0101 al-kawn wa-l-fas\u0101d).132 \n\nBefore Ab\u016b Ma\u02bfshar, al-Kind\u012b also assigned the heavenly bodies a generative and causal \nrole in two treatises, al-Ib\u0101na \u02bfan al-\u02bfilla al-f\u0101\u02bfila al-qar\u012bba li-l-kawn wa-l-fas\u0101d (On the \nExplanation of the Proximate Cause of Generation and Corruption) and al-Ib\u0101na \u02bfan suj\u016bd \nal-jurm al-aq\u1e63\u0101 (On the Explanation of the Bowing of the Outermost Body). The notion of \nastral causation can be found in the latter work, which is addressed to the son of the caliph \nal-Mu\u02bfta\u1e63im as a response to the question regarding the meaning of the Quranic verse \nthat states that the stars and the trees bow down. The philosopher explains that the act \nof prostration described in the verse is not literal but rather indicates the stars\u2019 casting of \ninfluence to the earth and being causes of the generation of all terrestrial things. Therefore, \nthe sacred order of the stars and the planets is not an arbitrary arrangement of signs but an \norder of causes. In al-Ib\u0101na \u02bfan al-\u02bfilla, al-Kind\u012b explains that the planets and their motions \nare the origin of everything that exists in the sublunary world.133\n\nBefore both al-Kind\u012b and Ab\u016b Ma\u02bfshar, however, a prolific commentator on Aristotle, \nAlexander of Aphrodisias, who was active in the late second and early third century, also \nattributed to the motions of the celestial spheres a role in causing and maintaining the \nterrestrial-celestial link. Alexander begins his F\u012b mab\u0101di\u02be al-kull bi-\u1e25asab ra\u02be\u012b Arist\u016bt\u0101l\u012bs \n(The Principles of the Whole According to the Opinion of Aristotle) by establishing his \nAristotelian epistemological stance: there are instruments (sabab) and causes (\u02bfilla), and \nthe earliest cosmogonical simple principles are the causes that account for the behavior \nof generated things and their motions by internal and external principles.134 In K. \u02bfIlal \nal-r\u016b\u1e25\u0101niyy\u0101t, a similar distinction is made: the link (itti\u1e63\u0101l) between the macrocosm and \nthe macrocosm \u201cstems from an instrument and a cause. The cause is twofold and the \ninstrument is singular. The instrument of the thing is that from which it originates. The \ncause is twofold: the cause of the thing before it comes to be and the cause of the thing \nafter it comes to be.\u201d135 Alexander emphasizes that the motions of the higher spheres are \nlinked (mutta\u1e63ila) to the divine bodies (including the celestial bodies) and the sublunary \nworld.136 This necessitates the existence of a hypostatic chain, at the top of which is the \nPrime Mover to whom the Intellect aspires, mobilized by a perfect, circular, pneumatic \nmotion toward Perfection for the sake of the Good.137 The Intellect imparts motion to the \nsphere of the fixed stars, which in turn imparts motion to the planets, which, with their \n \n  \n\n132.  L. Saif, The Arabic Influences on Early Modern Occult Philosophy (Basingstoke: Palgrave Macmillan, \n2015), passim.\n\n133.  Saif, Arabic Influences, 17.\n134.  Alexander of Aphrodisias, On the Cosmos: Arabic Text with English Translation, Introduction, and \n\nCommentary, ed. and trans. C. Genequand (Leiden: Brill, 2001), 42.\n135.  Arabe 2577, fols. 2r\u20133r.\n136.", "start_char_idx": 98716, "end_char_idx": 102064, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fbf3094c-7a7e-4959-b8a4-9a4f0fb11be2": {"__data__": {"id_": "fbf3094c-7a7e-4959-b8a4-9a4f0fb11be2", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a2a516dc-7d4c-4de3-b6c2-3a29ba1a2ac2", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "a8d36b4c2ec71f4df0f8a101c6cb6e4a593c4c4edd2413ffa75850b248274d97", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b995ce2b-9567-47cd-a226-30d541113d0f", "node_type": "1", "metadata": {}, "hash": "d506ad2128ad8889fda87954cef1eccf324c7fa4f53fa615ddc1ed2e4e601859", "class_name": "RelatedNodeInfo"}}, "text": "Arabe 2577, fols. 2r\u20133r.\n136.  Alexander of Aphrodisias, On the Cosmos, 66, 112\u201314.\n137.  Ibid., 68, 96\u201398.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  48\n\nvarying movements, cause the potential for and actualization of transformation, including \ngeneration and corruption.138\n\n A statement in K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t recalls a particularly Alexandrian doctrine: \n\nAll things are both active (f\u0101\u02bfil) and passive (munfa\u02bfil), for all things begin as a result \nof an agent (f\u0101\u02bfil); the agent signifies the action, and the action signifies the thing that \nis acted upon (maf\u02bf\u016bl). The thing acted upon indicates its agent; therefore, the thing \nthat is acted upon indicates how it is \u2018enacted upon\u2019 in explaining the action and the \nagent.139 \n\nIn F\u012b al-mab\u0101di\u02be, Alexander notes that \u201camong the things in it [the world] there are those \nthat are agents only (f\u0101\u02bfil); some are passive (munfa\u02beil) only; and some are both agent and \npassive. This is how some are ready to connect and remain with one another (yatahayya\u02be \nan yatta\u1e63il ba\u02bf\u1e0duh\u0101 bi-ba\u02bfd wa-yalzam ba\u02bf\u1e0duh\u0101 ba\u02bf\u1e0d).\u201d140 This is a departure from Aristotle, \nfor whom everything that moves is moved by something else and, as Charles Genequand \nexplains, the inner nature of the elements cannot be the efficient cause of their motion.141 \n\nIt is important to recognize, however, that this astrologization of generation and \ncorruption that emerges from late Aristotelian traditions is characterized by the assimilation \nof (neo-)Platonic doctrines, from the discussion of hypostatic structures to the application \nof the psychological theory of De anima to the ensouled stars and planets.142 This crucial \naspect is discussed below in the context of the animated and animating principles of the \ncosmos, especially the PsAH\u2019s r\u016b\u1e25\u0101niyy\u0101t. For now, it is sufficient to stress the philosophical \nframework of PsAH, which is reliant on Aristotelian notions of causality. \n\nThe model of a conversation between Aristotle and Alexander, the subject matter, and \nthe philosophical rationale for the connection between the macrocosm and the microcosm \nplace the PsAH firmly within the pseudo-Aristotelian genre. The magical and theurgic \nelements are supported by the astrologization of Aristotelian causality via the reconciliation \nof Aristotle and Hermes, whose works are presented as the source of the former\u2019s knowledge. \nThe content is thus in this sense \u201cHermetic,\u201d but this does not imply that the PsAH embody \na transhistorical body of fixed dogma or a set of doctrines uniting texts and thinkers in \nvarious languages across time and space under the anachronistic rubric of hermeticism/\nhermetism, as Bladel insists in The Arabic Hermes.143 Nonetheless, the PsAH do constitute \na substantial body of texts with a thematic and mythic consistency that lends itself to the \nconstruction of a medieval Arabic \u201chermeticism\u201d constructed by medieval agents as filling \nthe pages of \u201chermetic books\u201d (al-kutub al-hirmisiyya). This level of coherence invited \n \n\n138.  Ibid., 86, 112, 120.\n139.  Arabe 2577, fol. 2v.\n140.  Alexander of Aphrodisias, On the Cosmos, 114 (my translation, for the sake of accuracy).\n141.  Ibid., 7, 62\u201364.\n142.  Ibid., 6.\n143.  A.D. Nock, \u201cA New Edition of the Hermetic Writings,\u201d Journal of Egyptian Archaeology 11, no. 3/4 (1925): \n\n126\u201337, at 177; van Bladel, Arabic Hermes, 17\u201322.", "start_char_idx": 102035, "end_char_idx": 105436, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b995ce2b-9567-47cd-a226-30d541113d0f": {"__data__": {"id_": "b995ce2b-9567-47cd-a226-30d541113d0f", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fbf3094c-7a7e-4959-b8a4-9a4f0fb11be2", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "9c1d15366560381bf55073fcd973ed628210994afccee6ff3592b34caf5a5ee2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eece22cb-0bff-4b99-80e9-8235d8442777", "node_type": "1", "metadata": {}, "hash": "82e6430a71452e4bfd2c19ed460d31479c32f28c822c8d8c7e44236f5332845d", "class_name": "RelatedNodeInfo"}}, "text": "49  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  50\n\nmany medieval and early modern thinkers to associate the PsAH with a single religious \ngroup\u2014namely, the Sabians, as discussed below.\n\n Most scholarship touching on the texts of the PsAH identifies them as \u201ctechnical \nhermetica,\u201d since they contain magical, astrological, and alchemical instructions, \nto distinguish them from \u201cphilosophical Hermetism\u201d as encapsulated in the Corpus \nHermeticum, which is a product of Roman Egyptian society that synthesized Greek and \nEgyptian views.144 Some go as far as to describe the \u201ctechnical hermetica\u201d as \u201creligious\u201d \nin contrast to the Corpus Hermeticum, which is seen as the \u201cphilosophical\u201d counterpart \nlargely on the basis of the assessment by the Dominican friar Andre-Jean Festugi\u00e8re, who \ndissociated the latter from any \u201creligious\u201d doctrine.145 This dyadic approach echoes the \nmisleading yet tenacious binary imposed on \u201cHermetic\u201d magic, which is divided into natural \nand ceremonial magic.146 It lies behind Pingree\u2019s search for the sources of the \u201cNeoplatonic \njustifications\u201d found in the Gh\u0101yat al-\u1e25ak\u012bm\u2019s description of the pagan practice of statue \nvivification. He admits to not understanding how \u201cneutral\u201d non-corporeal celestial forces \n(r\u016b\u1e25\u0101niyy\u0101t) were conceived in opposition to the \u201cdivine and demonic beings\u201d that are \nrepresented in ancient amulets. As a result, he proposes that the practice originated in \nSabian-\u1e24arr\u0101nian anxieties about their reputation as \u201cpractitioners of the black arts\u201d who\u2014\naccording to Pingree\u2014produced a large body of pseudo-Hermetic and pseudo-Aristotelian \ntexts, although the evidence for this link is lacking. He suggests that \u201cunpublished Hermetic \ntexts such as the Kit\u0101b al-Is\u1e6dim\u0101kh\u012bs\u201d could shed light on the relationship between the \nSabians-Harranians and the PsAH.147 For Pingree, the PsAH are thus \u201cscientific texts more \ncharacteristic of Sabians,\u201d148 which neutralized \u201cthe nauseous details of psychic magic\u201d in \nways that would leave someone like Plato \u201chorrified to learn what ends his philosophy has \nbeen made to serve.\u201d149 \n\nIt is important to recognize that the PsAH are different from the Greek Hermetica. The \nPsAH belong to a large group of texts attributed to Hermes that \u201care later works originally \ncomposed in Arabic. Yet even where the texts themselves are not of ancient origin, the \nidea of Hermes is.\u201d150 The Corpus Hermeticum usually refers to the philosophical corpus \nthat was celebrated in the fifteenth century and translated by Marsilio Ficino (1433\u201399) \ninto Latin. Many \u201ctechnical\u201d Greek Hermetica, such as Iatromathematica and To Asclepius \non the Plants of the Seven Planets, remain unstudied. As Christian H. Bull has pointed out, \nthe distinction between a technical and a philosophical corpus is false even from the point \n\n144.  Van Bladel, Arabic Hermes, 7; G. Fowden, The Egyptian Hermes: A Historical Approach to the Late Pagan \nMind (Princeton, NJ: Princeton University Press, 1993 [first ed. 1986]), 69\u201374.\n\n145.  P. Lucentini and V. P. Compagni, \u201cHermetic Literature I: Antiquity,\u201d in Dictionary of Gnosis and Western \nEsotericism, ed. W. Hanegraaff, 517\u201329 (Leiden: Brill, 2005), 487\u201388, 499; Festugi\u00e8re, La r\u00e9v\u00e9lation d\u2019Herm\u00e8s \nTrism\u00e9giste, 1:81\u201387; 2:50. \n\n146.  A. Sannino, \u201cFrom Hermetic Magic to the Magic of Marvels,\u201d in The Routledge History of Medieval \nMagic, ed. S. Page and C. Rider, 153\u201368 (London: Routledge, 2019), 154. \n\n147.", "start_char_idx": 105440, "end_char_idx": 108940, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eece22cb-0bff-4b99-80e9-8235d8442777": {"__data__": {"id_": "eece22cb-0bff-4b99-80e9-8235d8442777", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b995ce2b-9567-47cd-a226-30d541113d0f", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "c5429124cef6a105a32f822fd5649f15ff0852d3b39032d43eda32ae98e08f32", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1a776db2-0e04-4674-ab8c-46286d327ea2", "node_type": "1", "metadata": {}, "hash": "d5ef076e35e1d9753ba626ef14c9ceec2e226facf59e2bfae56af0fe6bd6caf9", "class_name": "RelatedNodeInfo"}}, "text": "147.  Pingree, \u201c\u1e62\u0101bians of \u1e24arr\u0101n,\u201d 15.\n148.  Ibid., 30.\n149.  Ibid., 33.\n150.  Van Bladel, Arabic Hermes, 10.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  50\n\nof view of the traditional Egyptian traditions from which the Greek Hermetica emerged.151 \nThe PsAH\u2019s emphasis on technical instructions should not distract from its philosophical \nand cosmological elements, laid out in K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t. Especially given the PsAH\u2019s \nconsistent mythology and cosmological framework, which render them even more unique; \nthe PsAH are the most reliable sources for the construction of the Arabic Hermes.\n\nIt is tempting to surmise that the PsAH were codified texts belonging to a certain group. \nHistorically, as noted above, they have been associated with the Sabians. For example, Moses \nMaimonides (1138\u20131204) writes in Dal\u0101lat al-\u1e25\u0101\u02beir\u012bn that Kit\u0101b al-Is\u1e6dim\u0101kh\u012bs is commonly \n\u201cattributed to Aristotle, [but] he is free of this (\u1e25\u0101sh\u0101h) [. . .] and another one is attributed to \nAristotle [. . .] Those that I mention to you are all scriptures (asf\u0101r) of the idol worshippers \nthat were made available in the Arabic tongue.\u201d152 For him, al-Is\u1e6dim\u0101kh\u012bs belongs to the \nSabians, who believe that there is no God and that only the planets deserve reverence.153 \nAs mentioned earlier, Ibn Taymiyya knew the Dhakh\u012bra and considered it a book of the \nSabians, among whom he counted Aristotle.154 Many scholars have tackled the question of \nthe identity of the Sabians, and this is not the place to recount their arguments; suffice it to \nsay that the term emerged from a heresiographical and polemical discourse and has been \nused to refer to various groups that revered and practiced complex devotions to the planets \nand the stars.155 \n\nNevertheless, historical sources contain many references alluding to practices similar \nto those described in the PsAH, particularly within discussions of the Sabians, and it is \nworth mentioning some of these. Al-Shahrast\u0101n\u012b (d. 548/1153), in his Kit\u0101b al-Milal wa-l-\nni\u1e25al (The Book of Sects and Creeds), notes that according to the Sabian madhhab (set of \n\n151.  C. H. Bull, The Tradition of Hermes Trismegistus: The Egyptian Priestly Figure as a Teacher of Hellenized \nWisdom (Leiden: Brill, 2018), 280, 370\u201371; Cottrell is critical of van Bladel\u2019s exclusion of the Alexandrian \nHermetica represented by the Corpus Hermeticum, which, she argues, is cited in medical works and in particular \nby Hippocrates and Galen, whose Syriac and Arabic translations circulated already in the ninth century; E. \nCottrell, \u201cL\u2019Herm\u00e8s Arabe de Kevin van Bladel et la question du r\u00f4le de la literature Sassanide dans la presence \nd\u2019\u00e9crits herm\u00e8tiques et astrologiques en langue arabe,\u201d Bibliotheca Orientalis 72 (2015): 336\u2013401.\n\n152.  Moses Maimonides, Dal\u0101\u02beil al-\u1e25\u0101\u02beir\u012bn, ed. \u1e24. At\u0101y (Cairo: Maktabat al-Thaq\u0101fa al-D\u012bniyya, n.d.), 588.\n153.  Ibid., 588.\n154.  Ibn Taymiyya, Dar\u02be ta\u02bf\u0101ru\u1e0d, 1:312. \n155.  The Sabians are mentioned three times in the Quran, at 2:26, 5:69, and 22:17.", "start_char_idx": 108936, "end_char_idx": 111985, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1a776db2-0e04-4674-ab8c-46286d327ea2": {"__data__": {"id_": "1a776db2-0e04-4674-ab8c-46286d327ea2", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eece22cb-0bff-4b99-80e9-8235d8442777", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "483fdc5a525a2cf44cc868b0ccf83c404843317b6887204ad9fc28e1f0299ee8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fa847aed-8b8e-4a9e-8d4b-11d72b55ead5", "node_type": "1", "metadata": {}, "hash": "25baa6b66ce6b24fcb258151b56924d6cef00a37debf4ba26f51b178b63a89be", "class_name": "RelatedNodeInfo"}}, "text": "The first mention (Q 2:26) \n\nreads: \u201cIndeed, those who believed and those who were Jews or Christians or Sabians\u2014those who believed in \nGod and the Last Day and did righteousness\u2014will have their reward with their Lord, and no fear will there \nbe concerning them, nor will they grieve.\u201d This reference has puzzled historians, and there are no sources \ncontemporary to the Quran that mention the Sabians, so it is not possible to be certain of their identity. For \na good summary of research on the Sabians from historical and etymological perspectives, see T. Green, City \nof the Moon God: Religious Traditions of Harran (Leiden: Brill, 1992), 3\u20136, 101\u20138; F. de Blois, \u201cSabians,\u201d in \nEncyclopaedia of the Qur\u02be\u0101n, ed. J. Dammen McAuliffe (Leiden: Brill, online), http://dx.doi.org/10.1163/1875-\n3922_q3_EQSIM_00362. For a detailed critique of \u201cuncontrolled historical speculation\u201d about the Harranians\u2019 \nbeing Sabians, see van Bladel, Arabic Hermes, 65\u201382. For an example of such outdated speculation, see A. E. \nAffifi, \u201cThe Influence of Hermetic Literature on Moslem Thought,\u201d Bulletin of the School of Oriental and African \nStudies 13, no. 4 (1951): 840\u201355, at 842\u201343; M. Noble, \u201cSabian Astral Magic as Soteriology in Fakhr al-D\u012bn al-R\u0101z\u012b\u2019s \nal-Sirr al-Maktum,\u201d in Islamicate Occult Sciences in Theory and Practice, ed. L. Saif, F. Leoni, M. Melvin-Koushki, \nand F. Yahya, 207\u201329 (Leiden: Brill, 2020).\n\n\n\n51  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  52\n\nconvictions) the r\u016b\u1e25\u0101niyy\u0101t, who receive their power from God, are the governors of all \naffairs in the world below.156 Indeed, he calls the Sabians \u201cthe people of the r\u016b\u1e25\u0101niyy\u0101t\u201d \n(a\u1e63\u1e25\u0101b al-r\u016b\u1e25\u0101niyy\u0101t).157 According to al-Shahrast\u0101n\u012b, the Sabians were experts in the \nconstruction of planetary temples, divination, astrology, and incantations; they wrote \nbooks on rings (khaw\u0101t\u012bm), occult properties (khaw\u0101\u1e63\u1e63), and images (\u1e63uwar).158 So far, the \ndescription does not warrant jumping to the attractive conclusion that al-Shahrast\u0101n\u012b is \nreferring to the group that produced the PsAH. However, he makes a striking statement \nthat does recall K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t in the first part called al-Ustuwa\u1e6d\u1e6d\u0101s : \u201cThey say \nthe celestials are the fathers and the elements are the mothers.\u201d159 In this part of K. \u02bfIlal \nal-r\u016b\u1e25\u0101niyy\u0101t, as described earlier, the genesis of the cosmos is said to have resulted from \nthe primordial principles of action, motion, heat, and cold, with motion and heat giving \nrise to the masculine principle and stillness and coldness giving rise to the feminine one. \nHere, too, there is an explicit reference to procreation: \u201cThe four elements came together in \ncouples (muqtarina), and these were the mother elements.\u201d160 \n\nAl-Mas\u02bf\u016bd\u012b (d. 345/956), in his Mur\u016bj al-Dhahab (Meadows of Gold), gives a similar \ndescription of the practices of the Sabians and their belief in the r\u016b\u1e25\u0101niyy\u0101t. However, \na fascinating passage describes a belief concerning the periods of zodiacal sovereignty \n(discussed in detail below) that, as far as I am aware, is found only in al-Ustuwa\u1e6d\u1e6d\u0101s.", "start_char_idx": 111986, "end_char_idx": 115105, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fa847aed-8b8e-4a9e-8d4b-11d72b55ead5": {"__data__": {"id_": "fa847aed-8b8e-4a9e-8d4b-11d72b55ead5", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1a776db2-0e04-4674-ab8c-46286d327ea2", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "ec72b371fa6c9f7ca8e5f66faea9c7320885f7ac5505837719c2551bafc44a95", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a1304619-5f1f-46a8-90cf-b90bfad67333", "node_type": "1", "metadata": {}, "hash": "b0df8d7c6029a657f707d6fcc0bf86a4bf4788b259dc57ec4e595683057a8d32", "class_name": "RelatedNodeInfo"}}, "text": "According to al-Mas\u02bf\u016bd\u012b, a group of people conceived of the time leading up to the end of \nthe world in the following way: \n\nThe sovereignty of that time will be for Virgo, which is 7,000 years [long], and this is \nthe age of the human world, with Jupiter aiding Virgo in governance [. . .] They claimed \nthat the sovereignty of the sign of Aries is 12,000 years; the sovereignty of Taurus is \n11,000 years; the sovereignty of Gemini is 10,000 years; the sovereignty of Cancer is \n9,000 years; the sovereignty of Leo is 8,000 years; the sovereignty of Virgo is 7,000 years; \nthe sovereignty of Libra is 6,000 years; the sovereignty of Scorpio is 5,000 years; the \nsovereignty of Sagittarius is 4,000 years; the sovereignty of Capricorn is 3,000 years; \nthe sovereignty of Aquarius is 2,000 years; and the sovereignty of Pisces is 1,000 years. \nThe total is 78,000 years.161\n\nThis view is identical to the description of the periods of zodiacal sovereignty in al- \nUstuwa\u1e6d\u1e6d\u0101s, discussed below.162 The overlap is probably an indication of al-Shahrast\u0101n\u012b\u2019s \nand al-Mas\u02bf\u016bd\u012b\u2019s knowledge of the PsAH, adopting the common narratives about their \nconnection to the beliefs and identity of the Sabians.\n\n156.  Al-Shahrast\u0101n\u012b, al-Milal wa-l-ni\u1e25al, ed. M. b. F. Badr\u0101n, 2 vols. (Cairo: Maktabat al-Anjil\u016b al-Mi\u1e63riyya, \nn.d.), 2:8.\n\n157.  Ibid., 2:7.\n158.  Ibid., 2:8, 30\u201331, 52\u201353, 61.\n159.  Ibid., 2:8.\n160.  Arabe 2577, fol. 3r.\n161.  Al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab, ed. K. \u1e24. Mar\u02bf\u012b, 4 vols. (Beirut: al-Maktaba al-\u02bfA\u1e63riyya, 2005), 2:170.\n162.  Arabe 2577, fol. 7r\u2013v.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  52\n\nNone of the PsAH texts refer to themselves as Sabian or \u1e24arr\u0101nian. However, that they \nwere viewed related is exhibited in MS Leiden, Leiden University, Or. 1235. It includes a \ncollection of treatises that share the themes of the PsAH, such as a treatise on suffumigation \nand planetary rings attributed to \u1e6cam\u1e6dam al-Hind\u012b which cites Aristotle in multiple places. \nIt also contains parts of both al-Ustuwa\u1e6d\u1e6d\u0101s and al-Is\u1e6dim\u0101\u1e6d\u012bs. In addition, one finds a treatise \nentitled \u201cThe Secrets of the Sabians on Knowing the Hours of Transformations (al-qalb)\u201d \nwhich describes magical operations such as for making planetary rings and talismanic \nengravings. The title of the text is not a reliable indication of a \u201cSabian\u201d identification \nor origin, as it could have been given by the work\u2019s compiler or scribe on the basis of a \nperceived association. There is no reference to Sabians in the text itself. Calling the PsAH \nSabian would thus be misleading. The most defining feature of the PsAH remains the texts\u2019 \napocryphal attribution to Aristotle and Hermes, which is used to justify the amalgamation \nof Aristotelian causality and hylomorphism with Perso-Arabo-Hermetic astrological and \nmagical materials.", "start_char_idx": 115107, "end_char_idx": 117966, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a1304619-5f1f-46a8-90cf-b90bfad67333": {"__data__": {"id_": "a1304619-5f1f-46a8-90cf-b90bfad67333", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fa847aed-8b8e-4a9e-8d4b-11d72b55ead5", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f70a34d08f00402af9632de98151c5dbf2a5ca9941acdfc6d34701366ec5f905", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "457e63a4-6e3f-4075-8972-2a01343ebadc", "node_type": "1", "metadata": {}, "hash": "183ebeb1fa7572d76b2546df96f34ec122c0b3870940a7de0fecc8e8fdaec047", "class_name": "RelatedNodeInfo"}}, "text": "The nature of the Sabian religion is understandably very intriguing, but we must rein \nin our enthusiasm, which might lead us to see \u1e24arr\u0101n and the Sabians where they are not \npresent. For example, in some manuscripts of al-Shu\u02bfr\u0101 al-yam\u0101niyya, the astral sciences \nare said to be the special knowledge of the people of \u1e24arr\u0101n (ahl al-\u1e24arr\u0101n);163 in other \nmanuscripts, they are associated with the people of India (ahl al-Hind).164 The rush to \nidentify Sabian Harranian rituals led Hellmut Ritter to misread the month of \u1e24uzayr\u0101n as \n\u1e24arr\u0101n in the Gh\u0101yat al-\u1e25ak\u012bm\u2019s description of a Sabian rite of passage (imt\u012b\u1e25\u0101n al-ghilm\u0101n) \neven though the manuscripts show the name of the month consistently, with the result that \nhe and others who viewed the Sabian rituals described in the Gh\u0101ya as \u1e24arr\u0101nian.165 \n\nIV. The Astrological Cosmogony of the PsAH and Its Zoroastrian Resonances\n\nThe practical astrology of the PsAH, which includes rules of practice (exaltations, \nhouses, lunar mansions, aspects, etc.), is, for the most part, Greek. Other sources have been \nnoted; for example, Burnett and Pingree highlight Indo-Persian influences on the PsAH\u2019s \nconception of the lunar mansions and show that it reflects the Nak\u1e63atr\u0101\u1e47i of classical Indian \nastrology.166 However, astral/astrological theories in the PsAH underlie the structuring \n\n163.  Arabe 2580, fol. 1v.\n164.  Arabe 2578, fol 1v.\n165.  Al-Qur\u1e6dub\u012b, Picatrix, ed. Ritter, 226. In preparing an English translation of the Gh\u0101ya, I consulted twenty-\n\nfour manuscripts, all of which mention \u1e24uzayr\u0101n, not \u1e24arr\u0101n, in this section. See, for example, MS Istanbul, \nS\u00fcleymaniye, Hamidiye 852, fol. 99v; MS Dublin, Chester Beatty, Ar. 3313, fol. 151v. The mistake is reproduced \nin G. Bing\u2019s foreword to the German translation (p. i), in the introduction by Ritter and Plessner (pp. 22, 31\u201332), \nand in the translation itself (p. 238): al-Qur\u1e6dub\u012b, Picatrix, ed. Ritter and Plessner; also reproduced in Green, City \nof the Moon God, 187, 213.\n\n166.  C. Burnett, \u201cArabic, Greek, and Latin Works on Astrological Magic Attributed to Aristotle,\u201d in Pseudo-\nAristotle in the Middle Ages: The Theology and Other Texts, ed. J. Kraye, W. Ryan, and C. Schmitt, 84\u201396 (London: \nWarburg Institute, 1986), 84\u201396, 87; A. Panaino, \u201cBetween Astral Cosmology and Astrology: The Mazdean Cycle \nof 12,000 Years and the Final Renovation of the World,\u201d in The Zoroastrian Flame: Exploring Religion, History \nand Tradition, ed. A. Williams, S. Stuart, and A. Hintze, 113\u201333 (London: Bloomsbury, 2016), 121\u201322.", "start_char_idx": 117969, "end_char_idx": 120505, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "457e63a4-6e3f-4075-8972-2a01343ebadc": {"__data__": {"id_": "457e63a4-6e3f-4075-8972-2a01343ebadc", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a1304619-5f1f-46a8-90cf-b90bfad67333", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "6e67c535776905ffd3adeb73c2ed9f3baa5dd3ab5be07c58537966970917845f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "947f7f04-1998-4be1-b669-1f0dbe00e8e1", "node_type": "1", "metadata": {}, "hash": "2e12365ac8d305552f5d145db56cd7642537c7b8619073c3e8c6c7572396bf97", "class_name": "RelatedNodeInfo"}}, "text": "53  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  54\n\nof the cosmos, its primordial creation activity, and the volitional causality that governs \nits affairs. It is in this type of astrological cosmogeny that we find Zoroastrian influences. \nThis is not surprising when we consider the time that I have proposed for the production of \nthese texts: the ninth century. Many scholars have clarified the Zoroastrian/Middle Persian \nlink with \u201cpseudo-Hermetic\u201d works, especially in the minds of Muslim intellectuals.167 \n\nMy comparison between the doctrines of the PsAH and Zoroastrianism is not meant to \nimply that the former represent a variety of Zoroastrianism. Rather, as stressed earlier, \nI am interested in the historical imaginary that encompasses and assimilates variegated \ndoctrines and ideas (dualism, creation myths, demiurges, spirits, etc.) into narratives that \nfeed societal, intellectual, and political aspirations by linking the past to the present.168 \nIt is not unusual to encounter local traditions and belief systems in the ninth century \nthat are reminiscent of Zoroastrianism but do not correspond to it. Influential ideas from \nZoroastrianism were absorbed into a wider historical imaginary that also encompassed \nideas originating with other local traditions, thus creating entangled identities.169 \n\nIt is the astrological cosmogony of the PsAH that carries the most fascinating elements of \nthese texts:\n\n1. The crucial role of cosmogenic and cosmological cycles\n2. The story of the creation of humans by the demiurge H\u0101d\u016bs\n3. The seven sage-prophets\n4. The system of volitional causality whose agents are the r\u016b\u1e25\u0101niyy\u0101t,  \n\n\u201cspiritual entities\u201d \n5. Magical practice\n\nAll five elements are found in the PsAH, as well as in the summary text, al-Mad\u012b\u1e6d\u012bs. \n\n1. Cosmological Cycles\n\nIn the first part of K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t entitled al-Ustuwa\u1e6d\u1e6d\u0101s Aristotle introduces \nan unusual zodiacal cycle: \u201cHe [God] assigned to each sign a period of sovereignty, and \nthis is so because for every beginning there is a conclusion, and the beginning of a thing \ndenotes its conclusion and its end.\u201d170 He then proceeds to list these periods of sovereignty, \nwhich he uncovered through his efforts to comprehend the \u201chidden, protected secrets\u201d \n(istakhrajtuhu min al-asr\u0101r al-mughayyaba al-makn\u016bna): Aries: 12,000 years; Taurus: \n11,000 years; Gemini: 10,000 years; Cancer: 9,000 years; Leo: 8,000 years; Virgo: 7,000 years; \nLibra 6,000 years; Scorpio: 5,000 years; Sagittarius: 4,000 years; Capricorn: 3,000 years;  \n \n \n\n167.  Sezgin, Geschichte des arabischen Schrifttums, 4:35\u201336; van Bladel, Arabic Hermes, passim.\n168.  On the question of what makes a doctrine or a religion Zoroastrian, see P. Crone, The Nativist Prophets \n\nof Early Islamic Iran: Rural Revolt and Local Zoroastrianism (Cambridge: Cambridge University Press, 2012), \n318\u201320.\n\n169.  Ibid., 23\u201327. \n170.  Arabe 2577, fol. 7r.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  54\n\nAquarius: 2,000 years; Pisces: 1,000 years. These periods add up to a cycle of 78,000 years, \nwhose end marks \u201cthe conclusion of the macrocosm and the dissolution of its parts.\u201d171\n\nFurthermore, these periods of zodiacal sovereignty mark stages in the generation of \nearth\u2019s creatures.", "start_char_idx": 120509, "end_char_idx": 123863, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "947f7f04-1998-4be1-b669-1f0dbe00e8e1": {"__data__": {"id_": "947f7f04-1998-4be1-b669-1f0dbe00e8e1", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "457e63a4-6e3f-4075-8972-2a01343ebadc", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "058873deb6ab69684ffffd962617f07c02f04438f489931d8eead834822ce1ac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2daf7947-d862-406f-847f-daad70a3cbf8", "node_type": "1", "metadata": {}, "hash": "d13b4885716f2a1e1ac14bec3f0087070d1ba4f1454ee0bd9f3f7cdb296a6c86", "class_name": "RelatedNodeInfo"}}, "text": "Citing Hermes\u2019s al-Kit\u0101b al-Makhz\u016bn, Aristotle explains that during the \nreigns of Aries, Taurus, and Gemini\u2014that is, during the first 33,000 years\u2014moving animals \ndid not exist, nor was there a r\u016b\u1e25\u0101niyya population on earth (\u02bfim\u0101ra r\u016b\u1e25\u0101niyya). Instead, the \nstars were working their influences in the belly of the earth, preparing for the emergence of \nplants. When the sovereignty of Cancer began,\n\nthe r\u016b\u1e25\u0101niyy\u0101t of the stars gained strength in their courses and sustenance drew itself \nup, as did the sphere, rounded in its course. [When] the signs became strong in their \nqualities, the r\u016b\u1e25\u0101niyya of life poured down and caused to emerge the manifest action \n(al-\u1e93\u0101hir) from the invisible and hidden (al-khafiyy al-b\u0101\u1e6din) action. God, powerful and \nexalted (\u02bfazza wa-jall), created (kawwana) aquatic beings and the insects of the earth \nduring the entirety of Cancer\u2019s cycle.172 \n\nDuring Leo\u2019s sovereignty, four-legged animals multiplied. Under Virgo, God created from \nVirgo\u2019s r\u016b\u1e25\u0101niyya the first man and the first woman, Adm\u0101n\u016bs and \u1e24ayw\u0101nus.173 During the \nsovereignty of Libra, birds were created. Al-Mad\u012b\u1e6d\u012bs recounts the same story, adding that at \nthe end of this cosmic cycle, the universe will return to \u201cits first state of being\u201d (il\u0101 kawnihi \nal-awwal).174 \n\nThis description of a 78,000-year cosmic cycle (in other words, the age of the universe) \nis unique to the PsAH. The Persian system of the fard\u0101r, which was known in Hebrew, \nArabic, and Latin, refers to a sequence of seventy-five-year periods. In the ninth century, \nAb\u016b Ma\u02bfshar expanded the range and added the \u201cbig fard\u0101r,\u201d a period of seventy-eight \nyears ruled successively by the twelve signs with the same order and pattern of decreasing \nreigns as we find in al- Ustuwa\u1e6d\u1e6d\u0101s. He also outlined a \u201cmiddle fard\u0101r,\u201d a cycle of 675 years \ncontaining nine individual fard\u0101rs of seventy-five years each, and a \u201csmall fard\u0101r,\u201d a period \nof seventy-five years divided among the seven planets and the lunar nodes known as the \nHead and Tail of the Dragon in the order of their exaltation.175 The astrologer al-B\u012br\u016bn\u012b, in \nhis Q\u0101n\u016bn al-mas\u02bf\u016bd\u012b (the canon of al-mas\u02bf\u016bd\u012b), also recognized these periods. As Pingree \nhas shown in his reconstruction of Ab\u016b Ma\u02bfshar\u2019s lost Kit\u0101b al-Ul\u016bf, the fard\u0101r periods \nare elements of \u201ca complex system of cycles which determine the dominant planetary \nor zodiacal influences at any particular point in time\u201d\u2014a system that Islamic astrology \ninherited from Sasanian Persia.176 \n\n171.  Ibid., fol. 7r\u2013v.\n172.  Ibid., fols. 7v\u20138r.\n173.  Ibid., fol. 8r.\n174.  Marsh 556, fol. 10v. \n175.  Abraham Ibn Ezra, The Book of the World, ed. and trans. S. Sela (Leiden: Brill, 2010), 21\u201322 and n. 115.\n176.  Pingree, Thousands of Ab\u016b Ma\u02bfshar, 15\u201332. Godefroid de Callata\u00ff and I discuss the cycles in the PsAH \n\nand their medieval reception in greater detail in \u201cAstrological and Prophetical Cycles in the Pseudo-Aristotelian \nHermetica and Other Islamic Esoterica,\u201d in Bilan et perspectives des \u00e9tudes sur les encyclop\u00e9dies m\u00e9di\u00e9vales,", "start_char_idx": 123864, "end_char_idx": 126891, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2daf7947-d862-406f-847f-daad70a3cbf8": {"__data__": {"id_": "2daf7947-d862-406f-847f-daad70a3cbf8", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "947f7f04-1998-4be1-b669-1f0dbe00e8e1", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "e392309c4770635551310b71e0f9eb52462afa699750b438625aa81591bafbb8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6714bb9e-9fd3-4826-b715-41170dc3c3b6", "node_type": "1", "metadata": {}, "hash": "b0d175c2141223083fb4970f4cded1916f352ce7662ba4349fd3663f8bea001f", "class_name": "RelatedNodeInfo"}}, "text": "55  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  56\n\nMoreover, the PsAH\u2019s 78,000-year cycle is reminiscent of the Zoroastrian cosmic cycle \nof 12,000 years, divided into twelve equal periods of zodiacal sovereignty as discussed in \nthe Bundahishn. The cosmic duel between Ohrmazd and Ahreman took place during this \ncycle.177 The earliest phase of creation covered the first 3,000 years of the m\u0113n\u014dg state, \ndenoting the realm of mental existence, which is the realm of \u201cspirit.\u201d178 This was followed \nby another 3,000 years, in which Ahreman was sent into a dormant state by Ohrmazd by \nmeans of a prayer known as Ahunwar. Rising from his sleep, Ahreman attacked creation. \nThis event marked the beginning of the 6,000-year period of the g\u0113t\u0131\u0304g realm, which is the \n\u201cliving\u201d and \u201cphysical\u201d dimension of existence. It was in this phase that the astral bodies \nwere set in motion.179 The first 3,000 years of the g\u0113t\u0131\u0304g concluded with the revelation of the \nMazdean faith to Zoroaster, whereas the final period of 3,000 years will witness, at the end \nof each millennium, the birth of one of the three sons of Zoroaster. They will announce \nthe liberation from the darkness, and with the birth of the third son\u2014the Revitalizer par \nexcellence, the So\u0304sh\u0101ns\u2014the destruction of Ahreman will take place. The stars were set \nin motion after Ahreman\u2019s invasion.180 Panaino notes of the 12,000 year-cycle that \u201cthe \nelaboration of this doctrine represents one of the most original and radical innovations \ndeveloped by the Iranian speculative mind in the course of history.\u201d181\n\nThus, in the Bundahishn we have a period of primordial cosmic activity divided into \n12,000 years of zodiacal sovereignty, but these periods of sovereignty differ from the PsAH\u2019s \nperiods of zodiacal sovereignty in their fixed lengths of 1,000 years per sign. Since the \nPsAH were composed in a place of intense ideological exchange with recently codified \nZoroastrian texts, we can discern the fusion of two originally Persian ideas in them\u2014\nAb\u016b Ma\u02bfshar\u2019s modification of the fard\u0101r into a period of seventy-eight years ruled by \ntwelve signs in the now familiar descending order, and the cycle of 12,000 years with each \nmillennium under the protection of a particular zodiacal sign. The adoption of these ideas \ndid not necessarily happen consciously; it may have been the result of these influential \nastrological ideas coalescing and reforming in accordance with the cultural and intellectual \ncontext. By their nature, these ideas lend themselves to reinvention since, as Panaino \nremarks, \u201cthese patterns are not strictly astrological, being purely symbolical and based on \na simple proportional comparison, in which a single month corresponds to 1,000 years.\u201d182  \n\ned. G. de Callata\u00ff, M. Cavagna, B. van den Abeele, and F. van Haeperen (Louvain la Neuve: Universit\u00e9 catholique \nde Louvain, Publications de l\u2019Institut d\u2019\u00e9tudes m\u00e9di\u00e9vales, forthcoming). See also E. Kennedy, \u201cRamifications \nof the World-Year Concept in Islamic Astrology,\u201d in Proceedings of the Tenth International Congress of the \nHistory of Science, 23\u201343 (Paris: Hermann, 1962), 26\u201330; G. de Callata\u00ff, Annus Platonicus: A Study of World \nCycles in Greek, Latin and Arabic Sources (Louvain: Peeters, 1996).\n\n177.  A. Panaino, \u201cCosmologies and Astrology,\u201d in Stausberg, Vevaina, and Tessmann, Wiley Blackwell \nCompanion to Zoroastrianism, 235\u201358, at 238.\n\n178.", "start_char_idx": 126896, "end_char_idx": 130364, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6714bb9e-9fd3-4826-b715-41170dc3c3b6": {"__data__": {"id_": "6714bb9e-9fd3-4826-b715-41170dc3c3b6", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2daf7947-d862-406f-847f-daad70a3cbf8", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "40c9fb0a37328e7459f6f221cf0240e965f6f288f8de42461cbde9110237706d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "15b7a439-4e9c-459f-bce4-e0e81125e7b5", "node_type": "1", "metadata": {}, "hash": "7635464d94a10a128acc010bb5c4cb45b6c4d6149e6384ecb4f105692f0ba0e6", "class_name": "RelatedNodeInfo"}}, "text": "178.  Ibid., 236; The Bundahi\u0161n: The Zoroastrian Book of Creation; A New Translation, trans. D. Agostini and \nS. Thrope (New York: Oxford University Press, 2020), 3\u20135, 40\u201342, 18\u201326 (the celestial world of the Bundahishn).\n\n179.  Panaino, \u201cCosmologies and Astrology,\u201d 236, 239. \n180.  Ibid., 237\u201338, 240; Panaino, \u201cBetween Astral Cosmology and Astrology,\u201d 114\u201315; Bundahi\u0161n, 40\u201350.\n181.  Panaino, \u201cBetween Astral Cosmology and Astrology,\u201d 116.\n182.  Ibid., 117.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  56\n\nClassical astrology was not yet practiced in the second millennium BCE; it entered Iran in \nParthian times and became current, with some adaptations, in the Sasanian period.183 Edward \nKennedy and Pingree conclude that astrologers of the Islamic era such as M\u0101sh\u0101\u02beall\u0101h \n\u201csuperposed the conjunction astrology upon a Zoroastrian millennial cosmology in which \nthe duration of the universe is to be 12,000 years.\u201d184 Ab\u016b Ma\u02bfshar\u2019s application of the fard\u0101r \nsystem and its cosmic amplification in the PsAH are cases of the astrologization trend seen \nin the Bundahishn\u2019s 12,000 cycles.\n\n2. Adam, Eve, and the Demiurge\n\nMore signs of the aforementioned ideological convergence can be seen in the story of \nthe creation of Adm\u0101n\u016bs (Adam) and \u1e24ayw\u0101nus (Eve) under the rule of Virgo (7,000-year-\nlong cycle) and of the demiurge who creates them. According to this story, when all the \nplanets were in their exaltations, \u201cthey lifted their resolve (himma) to the highest sphere, \nwhich is their governor, asking for a corporeal creation (khilqa jism\u0101niyya) into which \ntheir r\u016b\u1e25\u0101niyy\u0101t may pour, so they may direct it. As a result of this resolve, a pure, strong, \nangelic spirit was generated (fa-tawallada min tilk al-himma r\u016b\u1e25an qawiyyan malakan \nnaqiyyan), called H\u0101d\u016bs.\u201d185 H\u0101d\u016bs, the story goes, created the first man from hundreds of \ncelestial r\u016b\u1e25\u0101niyy\u0101t, giving him the form of the macrocosm. At first, Adm\u0101n\u016bs was \u201clike \nanimals, not cognizant of anything (l\u0101 ya\u02bfqil shay\u02be),\u201d but then H\u0101d\u016bs lifted Adm\u0101n\u016bs\u2019s resolve \nto the Creator, exalted and high (al-B\u0101ri\u02be, jalla wa-\u02bfal\u0101) and connected it to the stars and \nplanets because of their innate spirits (arw\u0101\u1e25) of intellect (\u02bfaql), logic (man\u1e6diq), and thought \n(fikr). In the moment in which the first man was created, the planets were occupying their \nexaltations and pouring into him their benefic influences, except for Saturn, which was in \nthe exaltation of Mars and thus handed down the Major Misfortune (al-na\u1e25s al-kab\u012br) that \ncould be suffering in general or specifically death.186 \n\nThe concept of the demiurge was available through Plato\u2019s Timaeus, which had been \ntranslated by Ibn al-Bi\u1e6dr\u012bq and possibly revised and translated again by \u1e24unayn b. Is\u1e25\u0101q.187 \nAccording to this work, the universe is created and maintained by a purposeful, and \nbeneficent agency. It is the handiwork of a divine craftsman, the demiurge, who bestows \n \n\n183.  Panaino, \u201cCosmologies and Astrology,\u201d 241, 245.\n184.", "start_char_idx": 130360, "end_char_idx": 133375, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "15b7a439-4e9c-459f-bce4-e0e81125e7b5": {"__data__": {"id_": "15b7a439-4e9c-459f-bce4-e0e81125e7b5", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6714bb9e-9fd3-4826-b715-41170dc3c3b6", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "1f17668eceb32cc3a4cead56f2514f3236323d347468e559bd0b6abcf21cd648", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b5e4592a-8c45-4618-b829-765c59ecdbf4", "node_type": "1", "metadata": {}, "hash": "5c2890714b86ef315e74ba1f576056468e11739649197ad507e8ad25ac8f9b17", "class_name": "RelatedNodeInfo"}}, "text": "184.  E. Kennedy and D. Pingree, The Astrological History of M\u0101sh\u0101\u02beall\u0101h (Cambridge, MA: Harvard University \n\nPress, 1971), vii. See also E. G. Raffaelli, \u201cAstrology and Religion in the Zoroastrian Pahlavi Texts,\u201d Journal \nAsiatique 305, no. 2 (2017): 171\u201390, at 180.\n\n185.  Arabe 2577, fol. 8v.\n186.  Ibid., fol. 8bis r. \n187.  On the reception of Plato in the Arabic-speaking world, see F. Rosenthal, \u201cOn the Knowledge of \n\nPlato\u2019s Philosophy in the Islamic World,\u201d Islamic Culture 14 (1940): 387\u2013422; R. Walzer, \u201cPlatonismus in der \nislamischen Philosophie (arabische \u00dcbersetzung aus dem griechischen),\u201d in Antike und Orient im Mittelalter: \nMiscellanea Mediaevalia 1, 179\u201395 (Berlin: de Gruyter, 1962); D. Gutas, \u201cPlaton: Tradition arabe,\u201d in Dictionnaire \ndes philosophes antiques, vol. 5, ed. R. Goulet, 845\u201363 (Paris: CNRS, 2012); R. Arnzen, \u201cPlato\u2019s Timaeus in the \nArabic Tradition: Legend\u2014Testimonies\u2014Fragments,\u201d in Il Timeo: Esegesi greche, arabe, latine, ed. F. Celia and \nA. Ulacco, 181\u2013267 (Pisa: Pisa University Press, 2012).", "start_char_idx": 133371, "end_char_idx": 134411, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b5e4592a-8c45-4618-b829-765c59ecdbf4": {"__data__": {"id_": "b5e4592a-8c45-4618-b829-765c59ecdbf4", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "15b7a439-4e9c-459f-bce4-e0e81125e7b5", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "41e3269952f7c7c0e75efe141bd66948095e6d268f6b06be8933caca5e78eb25", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9bd7918a-b688-4111-adaf-b794598407f0", "node_type": "1", "metadata": {}, "hash": "94ff65e17ec416d942769352170718dbedb157707202e2885227a616bc1f5bd1", "class_name": "RelatedNodeInfo"}}, "text": "57  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  58\n\nmathematical order on primordial chaos to generate the ordered cosmos. The universe \nand all its parts are arranged to produce good effects. In Plato\u2019s view, this arrangement \nis not fortuitous but rather the outcome of the deliberate intent of the Intellect (nous), \nrepresented by the craftsman who designs and constructs a world that is as excellent as its \nnature permits it to be.188 The demiurge here is identical to Nous in Plato\u2019s Philebus, too.189 \nHowever, there is nothing in the PsAH that evokes any recognizably Platonic interpretation \nof the demiurge\u2019s nature or its activity.\n\nThe Asclepius\u2019s famed demiurge, by contrast, rings a bell: \n\nPouring down Essence and taking Matter up, drawing both round himself and to himself \nall things, and from himself giving all things to all. For he it is whose goodly energies \nextend not only through the Heaven and the Air, but also onto Earth, right down unto \nthe lowest Depth and the Abyss. And if there be an Essence which the mind alone can \ngrasp, this is his substance [. . .] But whence this [Substance] doth arise, or flows forth, \nhe, [and he] only, knows. [. . .] The reins are Life, and Soul, and Spirit, Deathlessness, \nand Genesis.190\n\nHowever, the Asclepius\u2014known in late antiquity as The Perfect Discourse\u2014was translated \ninto Latin and Coptic but does not seem to have been known in Arabic,191 which reduces the \nlikelihood of its being among the sources of influence on the PsAH.\n\nOf course, the Zoroastrian demiurge of the Bundahishn is a possible inspiration, especially \nif the production of the Bundahishn coincided with the composition of the PsAH. But the \ndemiurge of the PsAH appears after the creation of the stars and the earth; therefore, \nhe is not responsible for all creation, only for the creation of human beings. He does not \nappear to be responsible for the emergence of birds in the following period of sovereignty, \nthat of Libra. Moreover, H\u0101d\u016bs is neutral in comparison to the Zoroastrian demiurge,192 \nalthough his intentionality is not clear, for Saturn, unlike all the other planets, was not in \nits exaltation at the moment H\u0101d\u016bs created Adm\u0101n\u016bs, and we do not know whether it was \nby H\u0101d\u016bs\u2019s choice that misfortune and death were astrologically introduced into the life of \nthe first humans. Furthermore, Zoroastrianism\u2019s strict duality is absent from the PsAH. \n\n Nevertheless, we still find a parallel with some Zoroastrian doctrines. In the 12,000-\nyear cycle in the Bundahishn, it was in the period of g\u0113t\u0131\u0304g, from the seventh millennium \nonward and after Ahreman\u2019s irruption, that the whole celestial sphere was put in \nmotion. With the beginning of the gum\u0113zishn (the mixed state of good and evil in the  \n \n\n188.  D. Zeyl and B. Sattler, \u201cPlato\u2019s Timaeus,\u201d in The Stanford Encyclopedia of Philosophy, summer 2019 ed., \ned. E. N. Zalta, https://plato.stanford.edu/archives/sum2019/entries/plato-timaeus.\n\n189.  S. Menn, \u201cAristotle and Plato on God as Nous and as the Good,\u201d Review of Metaphysics 45, no. 3 (1992): \n543\u201373, at 546.\n\n190.  G. R. S. Mead, ed. and trans., Thrice-Greatest Hermes: Studies in Hellenistic Theosophy and Gnosis, vol. \n1 (London: Theosophical Publishing Society, 1906), 269\u201371.\n\n191.  Van Bladel, Arabic Hermes, 133.\n192.  Panaino, \u201cCosmologies and Astrology,\u201d 235.", "start_char_idx": 134416, "end_char_idx": 137826, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9bd7918a-b688-4111-adaf-b794598407f0": {"__data__": {"id_": "9bd7918a-b688-4111-adaf-b794598407f0", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b5e4592a-8c45-4618-b829-765c59ecdbf4", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "7abdb53b6101d5fbba926a92b67e2a33bdebc5d19b404cd340db8bba26d12546", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "361a68ae-9181-43a0-9063-76b53b6af1a3", "node_type": "1", "metadata": {}, "hash": "ac9336ec82c06b0936ed253a0323819847c85e119ff67ac9a5e629ba298f7e05", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  58\n\nmaterial world),193 the domination of the new millennium passed to Libra, the sign \nrepresenting the most significant point of astrological depression, but also Saturn\u2019s place of \nexaltation.194 Thus, Ke\u0304w\u0101n (Saturn), the most dangerous of the planetary demons, became \nthe lord of that millennium and, after thirty years, decreed the death of the first man, \nGayo\u0304mard.195 In the PsAH, the sovereign of the millennium in which the first man appears \nis Virgo, whose ruler is traditionally Mercury. In the horoscope of Gayo\u0304mard given in \nthe Bundahishn, all the seven planets were in their exaltation except for Mercury, which \nwas in its fall in Pisces, rather than in Virgo, the ruling sign of that millennium according \nto the PsAH.196 The same principle is at work in the Bundahishn: one planet is off and \ndisordered, and this explains astrologically the presence of suffering, death, and evil. In the \nPsAH, the malefic nature of Saturn is responsible for confusion (\u1e25\u012bra), mutability (taghy\u012br), \nand sadness (\u1e25uzn), whereas in the Bundahishn it is Saturn, the ruler of this period, that \nintroduces death, and a malefic Mercury may signal a troubled existence.197 \n\nAs for \u1e24ayw\u0101n\u016bs, she was created to distract Adm\u0101n\u016bs from his fascination with H\u0101d\u016bs. \nAccording to the story, Adm\u0101n\u016bs was hopelessly fixated on the mighty H\u0101d\u016bs, finding \nsolace in the latter\u2019s presence. The demiurge then decided to strike Adm\u0101n\u016bs with his \nhand between the shoulders, \u201cgrabbing from him\u201d something spiritual and something \ncorporeal. Giving some of his own power to strengthen the r\u016b\u1e25\u0101niyya of resolve (al-himma), \nhe created \u1e24ayw\u0101n\u016bs as the embodiment of the feminine principle (fa-khalaqa minhu \n\u1e24ayw\u0101n\u016bs bi-l-un\u016btha). This caused Adm\u0101n\u016bs to pay attention to her and find solace in \nher, and they thus \u201ccame together through masculinity and femininity, as a result of which \nshe gave birth to the human race.\u201d198 It is difficult, at this stage, to identify the origins of \nthis fascinating narrative despite the shallow similarities with the story of Adam and Eve. \nFrom our description thus far, the similarity between Adm\u0101n\u016bs and Gayo\u0304mard lies in their \nmonogenesis and the astrological background of their birth; in addition, as Yishai Kiel \nobserves: \n\nThe convergence of Adam and Gayo\u0304mard as a First Man figure is found, in fact, already \nin central Manichaean works written in Iranian languages from the third century \nonwards. Rather than identifying Adam and Eve with Ma\u0161\u012b and Ma\u0161y\u0101n\u012b (the first human \ncouple and the descendants of Gayo\u0304mard), Mani identifies Gayo\u0304mard (Manichaean \nMiddle Persian, Ge\u0304hmurd) with Adam and, leaving out Ma\u0161\u012b, he identifies Ma\u0161y\u0101n\u012b \n(Manichaean Middle Persian, Murdiy\u0101nag) with Eve. The use of Zoroastrian mythology \nin central Manichaean works reflects the attempt on the part of Mani and his followers \n \n\n193.  Bundahi\u0161n, 5, 7, 14.\n194.  Ibid., 41.\n195.  Panaino, \u201cCosmologies and Astrology,\u201d 240; Bundahi\u0161n, 49.\n196.  Bundahi\u0161n, 35\u201339.\n197.  Arabe 2577, fols. 6v, 8v, 9v, 13v; A. Panaino, \u201cSaturn, the Lord of the Seventh Millennium,\u201d East and \n\nWest 46, nos.", "start_char_idx": 137830, "end_char_idx": 141026, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "361a68ae-9181-43a0-9063-76b53b6af1a3": {"__data__": {"id_": "361a68ae-9181-43a0-9063-76b53b6af1a3", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9bd7918a-b688-4111-adaf-b794598407f0", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "2e110ff33a2d9d4e27f102cb03bc366e577fb27bbf4cef25f296f3137f629a2d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d25d8c6a-5d71-4a36-bc7d-c8e38c009db1", "node_type": "1", "metadata": {}, "hash": "f090527d904d2f377c29a23ecfdbbc137d8337b08a82c976c95ff6843d959c20", "class_name": "RelatedNodeInfo"}}, "text": "3\u20134 (1996): 235\u201350, at 238\u201340; Raffaelli, \u201cAstrology and Religion,\u201d 180; Panaino, \u201cCosmologies and \nAstrology,\u201d 250\u201351; idem, \u201cBetween Astral Cosmology and Astrology,\u201d 121.\n\n198.  Arabe 2577, fols. 12v\u201313r.\n\n\n\n59  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  60\n\nto package the Manichaean message in a manner that would be more agreeable and \nfamiliar to local adherents to Zoroastrianism.199 \n\nKiel\u2019s objective in his article was to present the Talmudic story of Adam and Eve in light of \nZoroastrian and Manichean doctrines. However, the similarities that he establishes concern \nelements that are absent from the creation myth of the PsAH\u2014namely, sex with demons and \natonement with abstinence. Nevertheless, it is possible that such accumulative processes of \ndoctrinal merging resulted in the Adm\u0101n\u016bs-Gayo\u0304mard hybrid in the PsAH. \n\n3. The Seven Sage-Prophets\n\nThe celestial being H\u0101d\u016bs not only created the first man and woman but also introduced \nAdm\u0101n\u016bs to the sciences: he taught him logic and \u201cthe occult sciences and subtle \noperations\u201d (al-\u02bful\u016bm al-khafiyya wa-l-a\u02bfm\u0101l al-la\u1e6d\u012bfa).200 He also taught him about animals, \ntheir anatomy and the flow of certain r\u016b\u1e25\u0101niyy\u0101t within them, and what they are good for. \nThen H\u0101d\u016bs gave him knowledge of plants and minerals. Aristotle mentions \u201cthe secrets of \nthe four sciences and their causes, the secrets of medicine and its causes, and the secrets of \nthe elements and their composition.\u201d201 It is not clear what is meant by the four sciences; \nhowever, given the mention of the occult sciences earlier we can assume them to be magic, \nastrology, alchemy, and divination. This first knowledge of nature was thus revealed to \nhuman beings by the demiurge before he \u201cascended away\u201d (murtafi\u02bf \u02bfanka) from Adm\u0101n\u016bs \nand \u1e24ayw\u0101nus, requesting that they populate the earth with their progeny.202 One of their \noffspring is Sh\u012bt\u0101l\u016bs, who is mentioned in al-H\u0101dh\u012b\u1e6d\u016bs and whom H\u0101d\u016bs \u201cclothes\u201d with \nAdm\u0101n\u016bs\u2019s \u201cspiritual garments\u201d (inn\u012b ur\u012bd an ulbisuhu lib\u0101saka li-l-r\u016b\u1e25\u0101niyya).203\n\nThe knowledge imparted by H\u0101d\u016bs was not maintained by Adm\u0101n\u016bs\u2019s descendants. \nAs a result, seven sage-prophets were possessed by the r\u016b\u1e25\u0101niyy\u0101t of their climes and \nplanets. These r\u016b\u1e25\u0101niyy\u0101t brought religious laws and rituals (tusharri\u02bf al-ady\u0101n wa-l-\n\u02bfib\u0101d\u0101t).204 Reporting Hermes\u2019s teachings, Aristotle explains that the r\u016b\u1e25\u0101niyya of each \nplanet, possesses a \u201csage\u201d (\u1e25ak\u012bm) who emerges at the beginning of every millennium and \nbestows wisdom on the people of his clime. At the end of each millennium, the r\u016b\u1e25\u0101niyya \nassigned to the sage ascends, and a new millennium with a new sage begins. The reason \nfor this process is that the highest sphere shifts by one degree every 1,000 years. When the \nprophetic r\u016b\u1e25\u0101niyya is generated from that sphere, it descends to the realm of the planets \nand generates another r\u016b\u1e25\u0101niyya, which then generates twelve more, corresponding to \nthe signs of the zodiac.205 Each sage-prophet teaches the people of his clime about their \n\n199.", "start_char_idx": 141027, "end_char_idx": 144090, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d25d8c6a-5d71-4a36-bc7d-c8e38c009db1": {"__data__": {"id_": "d25d8c6a-5d71-4a36-bc7d-c8e38c009db1", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "361a68ae-9181-43a0-9063-76b53b6af1a3", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "793ef9e76d58eb3ed77e8de879b94ad250013f816e534e03c60bce2f34cf4b4e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dad6cb7f-7609-498c-ad71-1e5cae73b34c", "node_type": "1", "metadata": {}, "hash": "7b3d06bd0f6b1e6cb6634a1fac08900e6934a75887a25f43697eefb561e534aa", "class_name": "RelatedNodeInfo"}}, "text": "Y. Kiel, \u201cCreation by Emission: Reconstructing Adam and Eve in the Babylonian Talmud in Light of \nZoroastrian and Manichaean Literature,\u201d Journal of Jewish Studies 66, no. 2 (2015): 300\u2013301.\n\n200.  Arabe 2577, fol. 13r.\n201.  Ibid., fols. 14v\u201316r.\n202.  Ibid., fol. 16v.\n203.  Delhi Arabic 1946, fol. 55v.\n204.  Arabe 2577, fol. 54r.\n205.  Ibid., fol. 23v.", "start_char_idx": 144092, "end_char_idx": 144448, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dad6cb7f-7609-498c-ad71-1e5cae73b34c": {"__data__": {"id_": "dad6cb7f-7609-498c-ad71-1e5cae73b34c", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d25d8c6a-5d71-4a36-bc7d-c8e38c009db1", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "a6fabcbcd92bafc9a4bdbce8a00c47373fad0025c966e199f677dfb4c8ba6c53", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d6ae8e42-6a98-4f39-b786-1a61346c7469", "node_type": "1", "metadata": {}, "hash": "df116c3f21cdda4f8035cf84118703a1305421410489287216c745f75acece1f", "class_name": "RelatedNodeInfo"}}, "text": "54r.\n205.  Ibid., fol. 23v.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  60\n\npractical obligations to the r\u016b\u1e25\u0101niyy\u0101t of the planet (including sacrifices, n\u012branjs, poisons, \ntalismans, rings, idols, and the names of the r\u016b\u1e25\u0101niyy\u0101t).206\n\nHuman history structured by a millennial scheme, the eschatological role of immortal \nkings and heroes, and the intervention of deities are major elements of Zoroastrian religious \ntraditions.207 According to the Mazdean tradition, the history of humankind covers six \nmillennia from the First Man, Gayo\u0304mard, to the last of the three future saviors, So\u0304sh\u0101ns. \nThe Mazdean cosmic cycle has been variously said to consist of 12,000, 9,000, or even 7,000 \nyears, but the latter number is found only in Islamic texts.208\n\nEnrico Raffaelli notes that the Byzantine millenary chronocratoria system has Saturn \nfirst and then the other planets in the order of Hellenistic astronomy, each ruling over \none millennium of history. Such a system is missing from the Bundahishn, which has the \n12,000-year cycle discussed above. Nevertheless, Arabic sources mention some Mazdean \nchronologies, which most likely date from the Sasanian period, according to which the key \npart of world history lasts for 7,000 years. Furthermore, a planetary chronocratoria system \nis attributed to the Persians by al-Sijz\u012b (ca. 334\u2013411/945\u20131020) in his Muntakhab kit\u0101b \nal-Ul\u016bf (The Abridgment of the Book of Thousands).209 \n\nAstrological sacred history is present in the ninth-century Zoroastrian text D\u0113nkard, which \nmentions twelve astrologers named after the twelve zodiac signs. This story is referenced \nin Arabic sources; however, in the tenth-century historical bibliography, al-Fihrist, of Ibn \nal-Nad\u012bm, the same story is modified to feature seven astrologers corresponding to the \nseven planets and Hermes as the representative of Mercury. This association proved very \ninfluential on the Arabic constructions of the legend of Hermes.210 The content of the PsAH \nwas the product of a setting in which these Hellenistic and Persian doctrines of astrological \ncycles were accessible and influential, leading to their incorporation into the cosmological \nframework of the PsAH. \n\n4. R\u016b\u1e25\u0101niyy\u0101t\n\nThe volitional causality of the PsAH\u2019s cosmos is based on the activity of the r\u016b\u1e25\u0101niyy\u0101t, \nthe spiritual agents who determine the qualities of natural things, including human \nbeings, and transmit astral influences. \u201cVolitional causality\u201d is a term I have employed \nelsewhere to describe the network created by these spiritual agents that penetrates the \ncelestial and terrestrial worlds, carrying down and putting into action the will of God. \nThese spiritual agents are \u201cimmanent principles\u2014beings manifesting divine plenitude \nand profusion,\u201d the core of the universe\u2019s nonmechanistic efficiency.211 As we saw earlier, \nthe creation of the first man was the result of this volitional causality via the demiurge. \n \n\n206.  Ibid., fols. 54v\u201398v.\n207.  Panaino, \u201cCosmologies and Astrology,\u201d 260.\n208.  Ibid., 250\u201351; Pingree, From Astral Omens, 39\u201340.\n209.  Raffaelli, \u201cAstrology and Religion,\u201d 180\u201381.\n210.  Van Bladel, \u201cAl-B\u012br\u016bn\u012b on Hermetic Forgery,\u201d 59; idem, Arabic Hermes, 31\u201332.\n211.  Saif, The Arabic Influences, 4, 172, 181.", "start_char_idx": 144421, "end_char_idx": 147715, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d6ae8e42-6a98-4f39-b786-1a61346c7469": {"__data__": {"id_": "d6ae8e42-6a98-4f39-b786-1a61346c7469", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dad6cb7f-7609-498c-ad71-1e5cae73b34c", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "15a11d4983ece33611a49676728a401bdd96595b11b89e2725e809538c29298c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e1b8516e-dca3-4324-954f-1b7b1f810712", "node_type": "1", "metadata": {}, "hash": "6acba6e9781e340c4bbdee99accdd6b8052f4440289cfac8177a42acf59326bc", "class_name": "RelatedNodeInfo"}}, "text": "61  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  62\n\nEvents in the world below are inclined by the influences of the r\u016b\u1e25\u0101niyy\u0101t and tuned by \nthe planetary and astral configurations through which their agency flows. It is not an \nexaggeration to say that by and large, medieval and early modern magical traditions, from \nGh\u0101yat al-\u1e25ak\u012bm through the works of the arch-mage A\u1e25mad al-B\u016bn\u012b to contemporary \npractices and writings, have been permeated by the r\u016b\u1e25\u0101niyy\u0101t. However, as their sources \nwere typically not identified, they were often confused with the more traditional \u201cspirits,\u201d \nand this association solidified over time. Consequently, in later literature they became \ninterchangeable with jinn or angels or were given a special status within a more expressly \nIslamic cosmology.212\n\nThe r\u016b\u1e25\u0101niyy\u0101t permeate all the treatises that make up the PsAH. We are told that when \nGod first \u201cestablished the secrets of the macrocosm in the microcosm,\u201d there was nothing \nphysical\u2014no bodies, substances, or accidents in the microcosm.213 What the microcosm \nhad was \u201cspiritual (r\u016b\u1e25\u0101niyya) parts connected with one another.\u201d214 As noted earlier, the \ngenesis of the observable cosmos is explained as the result of the primordial principles of \naction, motion, heat, and cold. These produce the masculine and feminine principles, which \nin turn give rise to primordial elements (us\u1e6duqu\u1e63\u1e63\u0101t), which are \u201cthe fundamentals (u\u1e63\u016bl) \nfrom which spiritual and physical things are generated.\u201d215 Thus, there are three principles \nof creation: corporeality, the spiritual dimension (r\u016b\u1e25\u0101niyya), and their \u201cpartnership\u201d \n(shirka). The corporeality of the macrocosm manifests in the variation of forms, the spiritual \ndimension is the decreed life (al-\u1e25ay\u0101t al-muqaddara), and their partnership comprises \n\u201cactions influencing the bodies from the spiritual dimension\u201d through the mediation of \nthe seven planets.216 About the r\u016b\u1e25\u0101niyy\u0101t, we read: \u201cThe highest sphere is the governor \n(mudabbir) by its essence (bi-dh\u0101tihi), and from it the r\u016b\u1e25\u0101niyy\u0101t of good and evil pour \ndownward to the bodies by the authority of the r\u016b\u1e25\u0101niyya of the highest\u2014that is, the \nhighest sphere.\u201d These r\u016b\u1e25\u0101niyy\u0101t flow through the planets and the microcosm, multiplying \nand branching as they descend.217 Every event results from their actions. However, their \nvery nature is determined by the primordial elements, the principles of heat/masculinity \nand cold/femininity. There are r\u016b\u1e25\u0101niyy\u0101t of planets, zodiac signs, physical attributes, \ncognitive faculties, animals, plants, minerals, climes, and so on. By means of the r\u016b\u1e25\u0101niyy\u0101t, \nthe microcosm and the terrestrial world are connected to the celestial world and the \nmacrocosm.218 \n\nA particular r\u016b\u1e25\u0101niyya takes center stage in the life of the mage/sage/king. This is the \npersonal r\u016b\u1e25\u0101niyya, about which we learn in al-Is\u1e6dim\u0101kh\u012bs. Aristotle advises Alexander the \nGreat as follows: \n\n212.  Saif, \u201cFrom \u0120\u0101yat al-\u1e24ak\u012bm.\u201d \n213.  Arabe 2577, fol. 1v.\n214.  Ibid., fol. 2v.\n215.  Ibid., fol. 3r.\n216.  Ibid., fol. 3v.\n217.  Ibid., fol. 4r\u2013v.\n218.  Ibid., fols. 7v\u201312v.", "start_char_idx": 147719, "end_char_idx": 150865, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e1b8516e-dca3-4324-954f-1b7b1f810712": {"__data__": {"id_": "e1b8516e-dca3-4324-954f-1b7b1f810712", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d6ae8e42-6a98-4f39-b786-1a61346c7469", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "e277a3eb68fe6ec20cb20c502507390a5a169531b014498d7e0d067913af518e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "55f0569a-c93a-44ce-9297-b3e12a87ad12", "node_type": "1", "metadata": {}, "hash": "8877626e2d353bcfde179156553469986647fb5c5e268c31eaa3734e453bcd04", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  62\n\nThe first thing you ought to begin with in your affairs is to look to your governing \nr\u016b\u1e25\u0101niyya, whose parts are linked with your star and who is devoted to you and \n[looks] after you by directing the rulership of your star. This is the Perfect Nature \n(al-\u1e6dib\u0101\u02bf al-t\u0101mm), mentioned by Hermes in his book. For he said that if the microcosm,  \nthe human being, is perfect in nature, his heart is like the stable disk of the Sun in the \nsky, which extends her rays over all horizons. Likewise, the Perfect Nature takes the \nrole of an intermediary in the heart, and so its rays pass through and come into contact \nwith the faculties of subtle wisdom; then the rays attract these powers of wisdom until \nthey establish them in the heart where they belong, the way the rays of the Sun attract \nthe powers of the world and raise them into the air. Socrates the Sage said: The Perfect \nNature is the Sun of the sage and his origin. Hermes was asked: By what means does \nhe [the sage] bring down wisdom? He said: By means of the Perfect Nature. He was \nasked: What is the key of wisdom? He said: The Perfect Nature. He was asked: What is \nthe Perfect Nature? He said: The r\u016b\u1e25\u0101niyya of the philosopher, which is connected to \nhis star and its governor, unlocking for him the latches of wisdom and teaching him all \nthat puzzles him, inspires him with its own awareness (\u1e63aw\u0101buh\u0101) and hands him the \nkey to its [wisdom] gates in sleep and in wakefulness.219 \n\nThis advice is followed by a story similar to the narrative about the extraction of the \nEmerald Tablet in the Sirr al-khal\u012bqa. Instead of the tablet, the name of the Perfect Nature \nthat is revealed:220\n\nHermes said: When I wanted to retrieve the science and methods of the causes of \ncreation, I stumbled upon a dark crypt filled with shadows and winds. I could not \nsee anything because of its darkness, and no lamp could be kindled because of the \nabundance of winds. In my sleep, a visitor came in the most beautiful form. He said: \nTake a fire and place it inside a clear glass container, and it will show you [the way]. \nEnter the crypt, dig in its center, and extract from it a statue with a built-in talisman. \nIf you remove this statue, the wind will dissipate, and you shall see the crypt and it will \nbe illuminated for you. Then dig in its four corners and you shall retrieve the science of \nall creation, the science of nature, and the genesis of all things and their ways. I asked \nhim: And you; who are you? He answered: Your Perfect Nature. If you wish to see me, \ncall me by my name: Bm\u0101gh\u012bs, Fqd\u012bs\u016bghd\u0101s, Wghd\u0101s, N\u016bf\u0101gh\u0101d\u012bs.221\n\nThese four, the text tells us, are the \u201cletters of the names of this r\u016b\u1e25\u0101niyya.\u201d222 The Perfect \nNature then teaches Hermes the ritual to summon it. There is no magic without the \nr\u016b\u1e25\u0101niyy\u0101t, and there is no wise and victorious philosopher or king without the Perfect \nNature.223\n\n219.  Ibid., fols. 3v\u20134r.\n220.  Haq, Names, Natures, and Things, 29\u201330. \n221.  Delhi Arabic 1946, fols. 4v\u20135r.\n222.  Ibid., fol. 4v.\n223.  Ibid., fols. 5v\u20136r.\n\n\n\n63  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  64\n\nI have argued elsewhere that the r\u016b\u1e25\u0101niyy\u0101t are akin to or even a reformulation of the \nGreek daemones.", "start_char_idx": 150869, "end_char_idx": 154223, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "55f0569a-c93a-44ce-9297-b3e12a87ad12": {"__data__": {"id_": "55f0569a-c93a-44ce-9297-b3e12a87ad12", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e1b8516e-dca3-4324-954f-1b7b1f810712", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "a1941c442091ce175f5ad5781ea35fd77e0ce3c29a17e9f504cc892192f2a427", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4f7ed3d2-f7fc-4cfd-b8ad-416fbfd322ac", "node_type": "1", "metadata": {}, "hash": "cfdd542d13747386ed36fe26ef6559d8e3ee1ba5bec2a1e41aca11486b5525e3", "class_name": "RelatedNodeInfo"}}, "text": "The Neoplatonic chain of divine beings consists of God, daemons, heroes, \nand souls. Daemons are \u201cthe common bond that connects gods with souls, and that causes \ntheir linkage to be indissoluble. They bind together a single continuity from top to bottom.\u201d \nThe bond between the daemons and the gods is generative, too, as the former \u201creceive from \nthe gods on high the causal principles of all these things\u201d and, subjecting themselves to the \ngoodness of the gods, cause \u201cthe formless to shine forth in forms.\u201d224 Through the influence \nof the Arabic sources that they knew, such as Gh\u0101yat al-\u1e25ak\u012bm, known in Europe in its \nLatin translation, Picatrix,225 European natural philosophers, occultists, and esotericists \ndepaganized the daemons, rendering them more palatable to Christian thinkers. 226  \nSome European medieval and early modern natural philosophers and occultists encountered \n\u201cdaemones\u201d  in Iamblichus\u2019s De mysteriis aegyptiorum, chaldaeorum, assyriorum (On the \nMysteries of the Egyptians, Chaldeans, and Assyrians), a paraphrase of which was completed \nby the priest, mage, and philosopher Marsilio Ficino in 1497. Ficino also translated and \npublished in 1497 Porphyry\u2019s De abstinentia ab esu animalium (On Abstinence from Killing \nAnimals). Other sources include Plato\u2019s Symposium on Love and Ficino\u2019s commentary on \nit, Cratylus, as well as the Timaeus.227 Furthermore, the Perfect Nature recalls the personal \ndaemon from Apuleius\u2019s On the God of Socrates (De deo Socratis). When the creation of a \nhuman soul takes place, a daemon is assigned to guard and watch over it. This daemon is a \ngenius who communicates through signs, inspiration, and dreams in order to guide human \nbeings by inclining towards one action or event, or to forewarn them of harms.228\n\n5. Magical Practice\n\nThe magical instructions and practices across the PsAH are consistent in terms of ritual \ntypes, construction formats, and conditions of practice. All treatises in the corpus save the \nDhakh\u012bra claim that these rituals and operations belong to the knowledge H\u0101d\u016bs endowed \non Adm\u0101n\u016bs. The agents of efficaciousness are the r\u016b\u1e25\u0101niyy\u0101t and the occult properties \nof animals, plants, minerals, and stones.229 The magic of the PsAH includes talismans, the \norganic concoctions referred to as n\u012branjs, invocations to the r\u016b\u1e25\u0101niyy\u0101t, suffumigations, \nsacrifices, magic rings, poison antidotes, and magic connected to the lunar mansions.\n\nN\u012branj originally refers to a type of Zoroastrian prayer known in Middle Persian as \nn\u0113rang, commonly, and shakily, translated as \u201cincantation.\u201d A n\u012branj identifies  \n\u201cthe forces that shape and animate existence, whether spiritual (m\u0113n\u014dg) or physical (g\u0113t\u012bg).\u201d230  \n\n224.  Ibid., 187.\n225.  Ibid., 179-81; D. Pingree, \u201cFrom Hermes to J\u0101bir and the Book of the Cow,\u201d in Magic and the Classical \n\nTradition, ed. C. Burnett and W. F. Ryan, 19\u201328 (London: Warburg Institute, 2006), 21.\n226.  Saif, Arabic Influences, 189\u201394.\n227.  Saif, Arabic Influences, 186\u201389.\n228.  Ibid., 179 and n. 60.\n229.  Delhi Arabic 1946, fol. 12r.\n230.  R. E. Payne, A State of Mixture: Christians, Zoroastrians, and Iranian Political Culture in Late Antiquity \n\n(Oakland: University of California Press, 2015), 86\u201389; M. Boyce, \u201cP\u0101yd\u0101b and Ne\u0304rang: Two Pahlavi Terms", "start_char_idx": 154224, "end_char_idx": 157500, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4f7ed3d2-f7fc-4cfd-b8ad-416fbfd322ac": {"__data__": {"id_": "4f7ed3d2-f7fc-4cfd-b8ad-416fbfd322ac", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "55f0569a-c93a-44ce-9297-b3e12a87ad12", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "39db042b950139c7bf756b6d657d9a586e66e0c7783a5439ff294202054ed2cc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "389ad273-7a83-458a-b6aa-96352e6a103b", "node_type": "1", "metadata": {}, "hash": "8e65ee5baad5d7bd575e4b199a3043bad00a7e180bb5ef09d30b8e190811ed09", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  64\n\nIn addition, it denotes standard formulas to be uttered on specific occasions, such as \nafter killing noxious creatures and sneezing. The word has proven difficult to translate \nprecisely given its use in different contexts of Zoroastrian cultic practice and its Islamic \nappropriation. Other known n\u0113rangs have similar purposes as the n\u012branjs we encounter in \nthe PsAH: they are recited to defeat sorcerers, give courage, restore a relationship between \na husband and a wife, and promote healing.231 Panaino discusses two n\u0113rangs, one in Middle \nPersian and the other in Pazend. They contain an invocation of the most important stars \nand planets of the Zoroastrian tradition.232 The first of the two is aimed at tying the mouths \nof demons, tyrants, sinners, thieves, murderers, and oppressors: \u201cIn the name of God (Yazd) \nin the name of the brave Fredon, in the name of the star Tishtar (Sirius), in the name of the \nstar Sadwes (Fomalhaut), in the name of the star Wanand (Vega), in the name of the stars \nHaftoring (Ursa Major).\u201d The day of the operation is specified: \u201cIn the name of Ohrmazd, the \ncreator, on the day of Spandarmad, in the month of Spandarmad, I have tied down [. . .]\u201d233 \nThe second n\u0113rang cures fevers and other afflictions caused by demons and the evil eye \u201cby \nthe powers of the stars and the planets.\u201d234 \n\nIn the PsAH, the n\u012branj is not identified with Zoroastrians; however, it is a staple medieval \nmagical object, seen in the Gh\u0101ya, Ras\u0101\u02beil Ikhw\u0101n al-\u1e62af\u0101\u02be, and al-Sakk\u0101k\u012b\u2019s Sh\u0101mil and \nappearing in Ibn S\u012bn\u0101\u2019s al-Ish\u0101rat wa-l-tanb\u012bh\u0101t as well as in myriad unstudied manuscripts.235 \nIt is possible that its ubiquity is the result of a direct co-optation of Zoroastrian practices, \nbut it is more realistic to view this \u201cinfluence,\u201d discussed at length in this section and \nencapsulated by the PsAH, as an indication that a cosmography and a set of practices that \nwere once deeply Iranian were naturalized by the ideological dynamism of the eastern \nIslamic domains, reaching al-Andalus and Latinate Europe. \n\nBurnett has drawn attention to the nature of the n\u012branjs in the PsAH within the Arabic \ntradition and the way in which they passed into the Latin world through translations of \nsome PsAH treatises such as al-Istijl\u0101b (from al-Ustuwa\u1e6d\u1e6d\u0101s) and a portion of al-Mad\u012b\u1e6d\u012bs \nknown as Antimaquis, as well as through the translation of Gh\u0101yat al-\u1e25ak\u012bm, Herman of \n\nFurther Considered,\u201d Bulletin of the School of Oriental and African Studies 54, no. 2 (1991): 281\u201329, at 284\u201385; \nM. Stausberg, \u201cMonday-Nights at the Banaji, Fridays at the Aslaji: Ritual Efficacy and Transformation in Bombay \nCity,\u201d in Zoroastrian Rituals in Context, ed. M. Stausberg, 653\u2013718 (Leiden: Brill, 2004), 666.\n\n231.  C. Burnett, \u201cN\u012branj: A Category of Magic (Almost) Forgotten in the Latin West,\u201d in Natura, scienze e \nsoci\u00e8ta medievali: Studi in onore di Agostino Paravicini Bagliani, ed.", "start_char_idx": 157505, "end_char_idx": 160501, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "389ad273-7a83-458a-b6aa-96352e6a103b": {"__data__": {"id_": "389ad273-7a83-458a-b6aa-96352e6a103b", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4f7ed3d2-f7fc-4cfd-b8ad-416fbfd322ac", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "2eb6335987c47e8db0681ec949694ce727c32556876a25721d5658f37f68d7ba", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fbbd4698-79f3-487a-8281-2cb6b0628cdc", "node_type": "1", "metadata": {}, "hash": "12d4531c0249da85d04d7b8e0bee946f2358913b05e26c899560ea385f8be172", "class_name": "RelatedNodeInfo"}}, "text": "C. Leonardo and F. Santi, 37\u201366 (Florence: \nSISMEL, 2008), 37\u201338; F. M. Kotwal and P. G. Kreyenbroek, \u201cPrayer,\u201d in Stausberg, Vevaina, and Tessmann, \nWiley Blackwell Companion to Zoroastrianism, 333\u201343, at 341; J. J. Modi, \u201cA Few Parsee N\u00eerangs (Incantations \nor Religious Formulae),\u201d in Anthropological Papers Read before the Anthropological Society of Bombay, part 3, \n52\u201371 (Bombay: Nabu Press, 1924), 55\u201356.\n\n232. A. Panaino, \u201cTwo Zoroastrian Ne\u0304rangs and the Invocations to the Stars and the Planets,\u201d in The Spirit of \nWisdom (M\u0113n\u014dg \u012b Xrad): Essays in Memory of Ahmad Tafazzoli, ed. T. Daryaee and M. Omidsalar, 196\u2013218 (Costa \nMesa, CA: Mazda Publishers, 2004), 196\u201397, 206\u20137.\n\n233.  Ibid., 198\u201399.\n234.  Ibid., 200\u2013201.\n235.  Ibid., 207, 209\u201310; SOAS 46347, fols. 30v\u201331r; Noble, Philosophising the Occult, 22\u201323; L. Saif, \u201cA Study of \n\nIkhw\u0101n al-\u1e62af\u0101\u02be\u2019s Epistle on Magic, the Longer Version (52b),\u201d in Saif et al., Islamicate Occult Sciences, 162\u2013206, \nat 187\u201388.\n\n\n\n65  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  66\n\nCarinthia\u2019s De essentiis (which contains a reference to \u201cdata neiringet initia\u201d attributed to \nAristotle), and the Liber Lune secundum Aristotelem.236 \n\nV. Conclusion\n\nThe aim of this article was to present the pseudo-Aristotelian Hermetica as a recognizable \ncorpus unified by cross-references among its constituent texts, the historical narrative \narticulated across them, and their consistent cosmological and mythic foundations. Drawing \non both internal and external evidence, I have argued for a ninth-century provenance. \nA clear and systematic introduction to this dense corpus required first disentangling the \nconfusion about the titles and number of the constituent treatises through a careful reading \nof the texts. The major texts of the PsAH are al-Is\u1e6dim\u0101kh\u012bs, al-Is\u1e6dim\u0101\u1e6d\u012bs, al-Ustuwa\u1e6d\u1e6d\u0101s, and \nal-H\u0101dh\u012b\u1e6d\u016bs, all of which are likely to be parts of a larger work entitled K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t. \nThere also exists an abridgment of the latter work, entitled al-Mad\u012b\u1e6d\u012bs. We are aware of two \nadditional texts that can be considered pseudo-Aristotelian and Hermetic but that were \ncomposed much later, modeled on the aforementioned texts; these are Dhakh\u012brat Iskandar \nand al-Shu\u02bfr\u0101 al-yam\u0101niyya.\n\nWhat makes the PsAH unique is their content. Magical recipes and planetary rituals \nare woven into a creation myth according to which a demiurge, H\u0101d\u016bs, teaches Adm\u0101n\u016bs \nthe sciences and doctrines required to cultivate his soul, intellect, and progeny and to \nsecure prosperity for human civilization. The first sciences revealed to Adm\u0101n\u016bs, given \ntheir necessity for survival, are the occult sciences, knowledge of natural properties, and \nmedicine. However, the generations after Adm\u0101n\u016bs went astray, so seven sage-prophets, \nembodying planetary r\u016b\u1e25aniyy\u0101t, appear in successive epochs to different peoples to \nreestablish law and wisdom. Creation and generation\u2014and their counterparts, cosmic \ncollapse and corruption\u2014as well as prophecy and revelation are structured by astrological \ncycles.", "start_char_idx": 160502, "end_char_idx": 163596, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fbbd4698-79f3-487a-8281-2cb6b0628cdc": {"__data__": {"id_": "fbbd4698-79f3-487a-8281-2cb6b0628cdc", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "389ad273-7a83-458a-b6aa-96352e6a103b", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "57e5b7073df661ace1cc90e440c6413259905f16123395e4dfb4d2176323307a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d06f2fa9-bc10-4843-b327-a3cee5f049c1", "node_type": "1", "metadata": {}, "hash": "a1b27a70eb4dafb8c43ca1911ea6b3e11648ba98aaaa6975401dcbf2fd019187", "class_name": "RelatedNodeInfo"}}, "text": "I have shown the considerable extent to which these ideas demonstrate the blending \nof Zoroastrian notions, especially astrological ones, with Greek ideas in the PsAH corpus. \n\nThe prologues of the PsAH texts, examined in detail here, reveal that the entire corpus is \nlocated within a historical imaginary, which consolidates Aristotle and Hermes Trismegistus \nphilosophically and doctrinally. Alexander the Great becomes a model of a sagacity that \nlinks the understanding of the celestial world with that of the terrestrial, the divine with \nthe mundane. \n\nThe philosophisation of the occult through the Hermes\u2013Aristotle\u2013Alexander triad \nproved profoundly influential and forms the basis for the cosmological and philosophical \nprinciples of major occult texts such as Gh\u0101yat al-\u1e25ak\u012bm, Ras\u0101\u02beil Ikhw\u0101n al-\u1e62af\u0101\u02be, al-Sakk\u0101k\u012b\u2019s \nal-Kit\u0101b al-Sh\u0101mil, and the works of A\u1e25mad al-B\u016bn\u012b. This trend highlights a closely \ninterrelated canon of early medieval Islamic occult sciences that include the J\u0101birian corpus, \nthe pseudo-Apollonian Sirr al-khal\u012bqa, and other important but understudied works.237  \n\n236.  Burnett, \u201cN\u012branj,\u201d 44\u201366, where the Liber Lune secundum Aristotelem is edited and translated.\n237.  The influence of the PsAH is also evident in Kit\u0101b Shar\u0101s\u012bm al-hindiyya, currently being studied by Jean-\n\nCharles Coulon, who is also preparing a critical edition. See J.-C. Coulon, \u201cThe Kit\u0101b Shar\u0101s\u012bm al-Hindiyya and \nMedieval Islamic Occult Sciences,\u201d in Saif et al., Islamicate Occult Sciences, 317\u201379.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  66\n\nThe influential esotericist and lettrist \u02bfAbd al-Ra\u1e25m\u0101n al-Bis\u1e6d\u0101m\u012b (d. 858/1454) presents \nat the beginning of his Shams al-\u0101f\u0101q (The Sun of the Horizon) an extensive reading \nlist on occult sciences, which includes Kit\u0101b al-Ishn\u016b\u1e6d\u0101s (al-Ustuwa\u1e6d\u1e6d\u0101s), al-Is\u1e6dim\u0101kh\u012bs, \nal-H\u0101dh\u012b\u1e6d\u016bsh (al-H\u0101dh\u012b\u1e6d\u016bs), and al-Mal\u0101\u1e6d\u012bs, in addition to texts attributed to K\u012bn\u0101s, Gh\u0101yat \nal-\u1e25ak\u012bm, and the works of al-B\u016bn\u012b, among others.238 Therefore, by giving the PsAH its due \nattention, we become better equipped to understand the diversity of ideas, practices, and \nsources in a foundational period in the history of the Islamic occult sciences, namely, the \neighth to tenth centuries, which continued to echo in later periods. The deep influence of \nthese ideas is not restricted to the realm of the occult sciences but also infiltrated the wider \ndiscourse on wisdom and the production of knowledge about the universe, its forces, and \nthe place of human beings in the cosmos.\n\nThe overall objective of this article has been to catalyze scholarly interest in the PsAH. \nA more exhaustive analysis of the available manuscripts is needed to support the essential \nundertaking of editing and translating the PsAH, which would make more widely available \na hitherto unnoticed corpus arising from a community active under Islamic rule with \nunique myths, cosmology, and practices. The striking parallels between the contents of \nthe PsAH and later descriptions of Sabian doctrines and rituals deserve further attention\u2014\nnot necessarily for the purpose of identifying who the Sabians actually were but as a \ngenealogical approach to Sabian religion as a construct instrumentalized in the formation of \nan Islamic cultural identity by means of relating and othering, as we see in al-Shahrast\u0101n\u012b\u2019s \nal-Milal wa-l-ni\u1e25al.", "start_char_idx": 163597, "end_char_idx": 166997, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d06f2fa9-bc10-4843-b327-a3cee5f049c1": {"__data__": {"id_": "d06f2fa9-bc10-4843-b327-a3cee5f049c1", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fbbd4698-79f3-487a-8281-2cb6b0628cdc", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "4812b11e17c51828826194177a70b1c35a452649b5bdf8674ecf535aa835fa59", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "746e523b-754d-426e-85ba-d05b6d9c7436", "node_type": "1", "metadata": {}, "hash": "0ee96fa68f473a208c0f1fbbe71c104f011d0d29513defbdb9e06118b88f8c14", "class_name": "RelatedNodeInfo"}}, "text": "The PsAH invites us to consider the relationship it has with ancient local \nsets of beliefs that relate to Zoroastrianism such as the \u201cGhul\u0101t\u201d and \u201cthe specific complex \nof Syro-Mesopotamian Gnostic traditions [that] likely contributed to the religious milieu \nout of which Ghul\u0101t thought emerged;\u201d 239 this becomes more pressing when we consider \nthe role of the demiurge in the world of the PsAH. Another subject for future investigation \nis the reception and circulation of the PsAH within the Islamic world and beyond from the \nperspective of manuscript studies, intellectual history, history of science, and material \nculture, in order to get closer to understanding the communities from which these texts \nemerged and the traditions that were shaped by them. \n\n238.  \u02bfAbd al-Ra\u1e25m\u0101n al-Bis\u1e6d\u0101m\u012b, Shams al-\u0101f\u0101q f\u012b \u02bfilm al-\u1e25ur\u016bf wa-l-awf\u0101q, MS London, British Library, no. \n7494, fols. 3r\u20136r; see also N. Gardiner, \u201cBooks on Occult Sciences,\u201d in Treasures of Knowledge: An Inventory of the \nOttoman Palace Library (1502/3\u20131503/4), vol. 1: Essays, ed. G. Necipo\u011flu, C. Kafadar, and C. H. Fleischer, 735\u201366 \n(Leiden: Brill, 2019); J.-C. Coulon, \u201cBuilding al-B\u016bn\u012b\u2019s Legend: The Figure of al-B\u016bn\u012b through \u02bfAbd al-Ra\u1e25m\u0101n \nal-Bis\u1e6d\u0101m\u012b\u2019s Shams al-\u0100f\u0101q,\u201d Journal of Sufi Studies 5, no 1 (2016): 1\u201326.\n\n239.  Crone, The Nativist Prophets of Early Islamic Iran, 22\u201327, 191\u2013 215; M. Asatryan and D. Burns, \u201cIs Ghul\u0101t \nReligion Islamic Gnosticism? Religious Transmissions in Late Antiquity,\u201d in Le \u00c9sot\u00e9risme shi\u2018ite: ses racines et \nses prolongement, ed. M.A. Amir-Moezzi, M. de Cillis, D. de Smet, and O. Mir-Kasimov (Turnhout: Brepols, 2016), \n55\u201386.", "start_char_idx": 166998, "end_char_idx": 168640, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "746e523b-754d-426e-85ba-d05b6d9c7436": {"__data__": {"id_": "746e523b-754d-426e-85ba-d05b6d9c7436", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d06f2fa9-bc10-4843-b327-a3cee5f049c1", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "5c6e176cdf9b1769489aca196e70c305c52d3f9372226356bbf4c56c5baa563b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7c60dbe2-8d14-4a9c-80ad-dcfc10959fde", "node_type": "1", "metadata": {}, "hash": "97a14783a1d567d190800b527d695a6e9fb400ea5f6034e7a0b8f8f9b403a038", "class_name": "RelatedNodeInfo"}}, "text": "67  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  68\n\nAppendix: Manuscripts Consulted\n\nThe Pseudo-Aristotelian Hermetic Cycle\n\nComplete manuscripts: \n\n\u2022 MS Oxford, Bodleian, Arab d. 221, fols. 1r\u201382r. The sequence of folios is disordered. \nDated 417/1026. A. F. L. Beeston has challenged the dating, arguing that the text is \ninstead an early fourteenth-century composition.240 Isabel Toral-Niehoff, however, \nhas proposed 921/1515 as a terminus ante quem on the basis of repeated notes within \nthe text that are dated between 921/1515 and 933/1527.241\n\n\u2022 MS London, British Library, Delhi Arabic 1946, fols. 1v\u2013200r. Undated. Estimate: late \nnineteenth century. \n\n\u2022 MS Tonk, Rajasthan, Maulana Abul Kalam Azad Arabic Persian Research Institute, no. \n2142. Described by Isabel Toral-Niehoff and Hans Daiber.242 Despite several attempts, \nI, like Toral-Niehoff and Daiber, was unable to gain access to this manuscript.243 \n\nThe constituent treatises of the Cycle are the following:\n\na. Al-Is\u1e6dim\u0101kh\u012bs (PsAH), fols. 1v\u201321r in Delhi Arabic 1946. \n\nb. Kit\u0101b Istijl\u0101b r\u016b\u1e25\u0101niyy\u0101t al-bah\u0101\u02beim (On Attracting the R\u016b\u1e25\u0101niyy\u0101t of Animals, \nPsAH), fols. 21v\u201332r in Delhi Arabic 1946. Also referred to as al-Mad\u0101\u1e6d\u012bs, according \nto the prologue.244 At the end of the text, we read: \u201cThis is the end of what the Sage \ndescribed in K. al-Ustuwa\u1e6d\u1e6d\u0101s.\u201d245 It thus seems to be a chapter of al-Ustuwa\u1e6d\u1e6d\u0101s  \n(see also \u201ce\u201d below).\n\nc. From (min) Kit\u0101b al-Is\u1e6dim\u0101\u1e6d\u012bs (PsAH), fols. 32v\u201352v in Delhi Arabic 1946. \n\nd. Kit\u0101b al-H\u0101dh\u012b\u1e6d\u016bs (PsAH), fols. 53r\u201385r in Delhi Arabic 1946. Aristotle is absent, but \nthe text\u2019s identity is confirmed by a cross-reference in al-Istijl\u0101b: \u201caccording to \nwhat was described by Hermes.\u201d246 An anonymous translator is mentioned.\n\ne. Another chapter from al-Ustuwa\u1e6d\u1e6d\u0101s (PsAH), fols. 85v\u201392v in Delhi Arabic 1946  \n(see also \u201cb\u201d above).\n\nf. Giranis (not PsAH), fols. 93r\u2013115v in Delhi Arabic 1946. \n\n240.  A. F. L. Beeston, \u201cAn Arabic Hermetic Manuscript,\u201d Bodleian Library Record 7, no. 1 (1962): 20\u201323.\n241.  Toral-Niehoff, Kitab Giranis, 28.\n242.  Toral-Niehoff, Kitab Giranis, 29; H. Daiber, \u201cNew Manuscript Findings from Indian Libraries,\u201d \n\nManuscripts of the Middle East 1 (1986): 26\u201348, at 39, no. 156.\n243.  The catalog can be accessed here: http://www.maapritonk.nic.in/pdf/A-handlist-of-Arabic-Mss.pdf.\n244.  Delhi Arabic 1946, fol. 21v.\n245.  Ibid., fol. 32r.\n246.  Ibid., fol. 85r.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  68\n\ng. Kit\u0101b al-A\u1e25j\u0101r (The Book of Stones, not PsAH), fols.", "start_char_idx": 168644, "end_char_idx": 171256, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7c60dbe2-8d14-4a9c-80ad-dcfc10959fde": {"__data__": {"id_": "7c60dbe2-8d14-4a9c-80ad-dcfc10959fde", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "746e523b-754d-426e-85ba-d05b6d9c7436", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f8eb897c644b41d859f80e1fdca2af3a4eec27a7b4aabd09618ff1ebe5387521", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7ac8cf8a-aa66-4d63-85c2-3eda41cb78e6", "node_type": "1", "metadata": {}, "hash": "1514b6f770b8bcd3a30548d5db13871fc937e68b174f9b7c84ae81d96d7f9ed2", "class_name": "RelatedNodeInfo"}}, "text": "116r\u2013119r in Delhi Arabic 1946. \nThe title is given at the end; the text begins abruptly. Identical in content to the \nstone- and ring-magic collection in MS Istanbul, S\u00fcleymaniye, Ayasofya 3610,  \nfols. 1v\u2013143r.247 \n\nh. Kit\u0101b \u02bfU\u1e6d\u0101rid b. Mu\u1e25ammad al-Mu\u1e25\u0101sib f\u012b man\u0101fi\u02bf al-a\u1e25j\u0101r wa al-khiraz wa \n\u1e6dillism\u0101tih\u0101 wa khawatim al-kaw\u0101kib al-sab\u02bfa (The Book of \u02bfU\u1e6d\u0101rid b. Mu\u1e25ammad \nal-Mu\u1e25\u0101sib on the Benefits of Stones, Amulets, and Their Talismans, and the Rings \nof the seven planets, not PsAH), fols. 119r\u2013126r in Delhi Arabic 1946. The title is \ngiven at the text\u2019s conclusion. The PsAH Cycle includes only the last part of the \nactual text attributed to \u02bfU\u1e6d\u0101rid on the construction of planetary rings. The second \ntext in the stone-magic collection MS Paris, BnF, Arabe 2775 (fols. 102r\u2013114r) and \nthe second part of Ayasofya 3610 (fols. 44v\u2013168v) contain the first part of \u02bfU\u1e6d\u0101rid\u2019s \nwork. \n\ni. Al-Kit\u0101b al-majm\u016b\u02bf f\u012b khaw\u0101\u1e63\u1e63 al-a\u1e25j\u0101r (The Collection Concerning the Occult \nProperties of Stones, not PsAH), which contains  Kit\u0101b Ma\u02bfrifat al-\u1e25ij\u0101ra \nwa-kh\u0101\u1e63\u1e63iyatih\u0101 wa-nuq\u016bshih\u0101 (On the Knowledge of Stones, Their Occult Properties, \nand Their Inscriptions) taken from al-H\u0101dh\u012b\u1e6d\u016bs (see \u201cd\u201d above) by the First Hermes \nand other books (ma\u1e63\u0101\u1e25if); fols. 126r\u2013197r in Delhi Arabic 1946. One of the five \ntexts featured in this collection is referred to as \u201cb\u0101b ma\u1e25akk\u0101t al-a\u1e25j\u0101r min kal\u0101m \nAristotle wa-ghayrihi\u201d (\u201ca chapter on the pulverulence of stones from the writings \nof Aristotle and others,\u201d fol. 154r), which is identical to a section called \u201cdhikr \nma\u1e25akk\u0101t al-\u1e25ij\u0101r al-sab\u02bfa\u201d (\u201creference to the pulverulence of the seven stones\u201d)  \nin MS Cambridge, Dd. 4. 28., fols. 120r\u2013122r. Both are based on sayings by a sage \nnamed Fun\u1e6dus. \n\n \nKit\u0101b \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t and al-Ustuwa\u1e6d\u1e6d\u0101s\n\nComplete manuscripts: \n\n\u2022 MS Paris, BnF, Arabe 2577, fols. 35v\u2013104r. Undated. Estimate: fourteenth century. \nAl-Ustuwa\u1e6d\u1e6d\u0101s on fols. 1v\u201334r; al-Is\u1e6dim\u0101\u1e6d\u012bs on fols. 35v\u2013104r. In this manuscript, fols. \n104r\u2013105r contain sections from Kit\u0101b Naw\u0101m\u012bs Afl\u0101\u1e6d\u016bn, known in Latin as Liber \nVaccae or Liber Aneguemis.\n\n\u2022 MS Manisa, National Library of Manisa (Genel Kitaplik), no. 1461. Dated 771/1370. \nAl-Ustuwa\u1e6d\u1e6d\u0101s: fols. 1v\u201325v; Ps.2: fols. 26v\u201372r.\n\nIncomplete manuscripts:\n\n\u2022 MS Berlin, Staatsbibliothek zu Berlin, Petermann I 66. Eighteenth century, according \nto the catalog.", "start_char_idx": 171257, "end_char_idx": 173609, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7ac8cf8a-aa66-4d63-85c2-3eda41cb78e6": {"__data__": {"id_": "7ac8cf8a-aa66-4d63-85c2-3eda41cb78e6", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7c60dbe2-8d14-4a9c-80ad-dcfc10959fde", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "714835690dfef1326b05a9b3bd99f2a5fc0f604be7d193cd6ec078033475fba2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "96fff319-1523-4626-9900-fc33b0f625fc", "node_type": "1", "metadata": {}, "hash": "2b5e12cd245dadcfec36c60f1c3c9c4d1f55e0415dfa038929e915b68ea1e83e", "class_name": "RelatedNodeInfo"}}, "text": "Eighteenth century, according \nto the catalog. Parts from al-Is\u1e6dim\u0101\u1e6d\u012bs are found in fols. 41v\u201373v.\n\n247.  This is a royal manuscript copied for the treasury of Sultan Ab\u016b al-Na\u1e63r Sayf al-D\u012bn al-Ashraf Qaytbay  \n(r. 1468\u201396); see fol. 1r. The colophon dates the manuscript to the beginning of Sha\u02bfb\u0101n 888 AH (September \n1483).\n\n\n\n69  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  70\n\n\u2022 MS Leiden, Leiden University, Or. 1235. Undated. This is a collection of treatises on \nthe subject of planetary talismans and invocations from various works, including \nal-Ustuwa\u1e6d\u1e6d\u0101s on fols. 9r\u201317v, 35r\u201338v, and 52r, and an abridgment by Ibn Wa\u1e63\u012bf \nof Kit\u0101b al-M\u012bl\u0101\u1e6d\u012bs \u201cdescribed by K\u012bn\u0101s\u201d on fols. 76v\u2013101r (see below under Kit\u0101b \nal-M\u012bl\u0101\u1e6d\u012bs al-akbar). \n\nAl-Mad\u012b\u1e6d\u012bs\n\n\u2022 MS Oxford, Bodleian, Marsh 556, fols. 4r\u2013152r. The date has been scratched off.  \nThis is an abridged reformulation of K. \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t. \n\nDhakh\u012brat al-Iskandar (The Treasury of Alexander)\n\nComplete manuscripts: \n\n\u2022 MS London, British Library, IO Islamic 673, fols. 1v\u201359r.  \nThe date has been scratched off. \n\n\u2022 MS Berlin, Staatsbibliothek zu Berlin, Wetzstein II 1209, fols. 1v\u201342v.\n\nIncomplete manuscripts: \n\n\u2022 MS Tehran, Majlis-i Sh\u016br\u0101-yi Mill\u012b, no. 4752, fols. 1r\u201342v, under the title Kit\u0101b Mil\u0101\u1e6d\u012bs \nal-akbar. This manuscript includes the third b\u0101b, entitled al-Isq\u016b\u1e6d\u0101s (al-Ustuwa\u1e6d\u1e6d\u0101s?), \nfrom al-Kit\u0101b al-Sh\u0101mil f\u012b al-ba\u1e25r al-k\u0101mil (The Comprehensive Book on the Perfect \nSea), a magic text by Sir\u0101j al-D\u012bn Ab\u016b Ya\u02bfq\u016bb al-Sakk\u0101k\u012b (1160\u20131229).\n\nAl-Shu\u02bfr\u0101 al-yam\u0101niyya or A\u1e25k\u0101m \u1e6dul\u016b\u02bf al-shu\u02bfr\u0101 al-yam\u0101niyya\n\nComplete manuscripts: \n\n\u2022 MS Paris, BnF, Arabe 2578, fols. 1v\u201338v.\n\n\u2022 MS Paris, BnF, Arabe 2579, fols. 1v\u201313v.\n\n\u2022 MS Paris, BnF, Arabe 2580, fols. 2v\u201316v.248\n\n248.  Many other manuscripts of this work exist, including MS Tehran, Majlis 6451/3, 4448/7; MS Leipzig, \nVollers 831; and MS Princeton, Islamic Manuscripts, Garrett no. 547H.", "start_char_idx": 173563, "end_char_idx": 175530, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "96fff319-1523-4626-9900-fc33b0f625fc": {"__data__": {"id_": "96fff319-1523-4626-9900-fc33b0f625fc", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7ac8cf8a-aa66-4d63-85c2-3eda41cb78e6", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "5617a15a8baab9d6381f8e6129a937e3ad0496832a60684a21016d866199600e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2781bfc3-d33a-4a2f-a3f3-dcbb5e7e811e", "node_type": "1", "metadata": {}, "hash": "7ccbbe8cff898eb3de3943aeb3e513f08d528b9b92f091af93fae6b54ea6438a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  70\n\nBibliography\n\nAbbott, N. \u201cWahb b. 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Leiden: Brill, \nonline. http://dx.doi.org/10.1163/1875-3922_q3_EQSIM_00362.\n\nhttp://dx.doi.org/10.1163/1875-3922_q3_EQSIM_00362", "start_char_idx": 175534, "end_char_idx": 177821, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2781bfc3-d33a-4a2f-a3f3-dcbb5e7e811e": {"__data__": {"id_": "2781bfc3-d33a-4a2f-a3f3-dcbb5e7e811e", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "96fff319-1523-4626-9900-fc33b0f625fc", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "dd341a9419bd2dd7c4d1ace01c3cf6ba1ab1483b54710bd4d52f1499a29d5250", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b12ab467-08fa-4f1a-983e-f80bd40228e9", "node_type": "1", "metadata": {}, "hash": "32dd1a36173a4c0e39f51671204fd12e71745d62ea8ed6a99694e7cf88303492", "class_name": "RelatedNodeInfo"}}, "text": "71  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  72\n\nBohak, G., and C. Burnett. Th\u0101bit ibn Qurra on Talismans and Pseudo-Ptolemy on Images 1\u20139: \nA Reconstruction Based on the Judaeo-Arabic and Latin Texts, Together with the \u201cLiber \nPrestigiorum Thebidis\u201d (forthcoming).\n\nBoyce, M. \u201cP\u0101yd\u0101b and Ne\u0304rang: Two Pahlavi Terms Further Considered.\u201d Bulletin of the \nSchool of Oriental and African Studies 54, no. 2 (1991): 281\u201329.\n\nBull, C. H. The Tradition of Hermes Trismegistus: The Egyptian Priestly Figure as a Teacher \nof Hellenized Wisdom. Leiden: Brill, 2018.\n\nThe Bundahi\u0161n: The Zoroastrian Book of Creation; A New Translation. Translated by D. \nAgostini and S. Thrope. New York: Oxford University Press, 2020.\n\nB\u00fcrgel, J. C. \u201cZoroastrianism as Viewed in Medieval Islamic Sources.\u201d In Muslim Perceptions \nof Other Religions: A Historical Survey, edited by J. Waardenburg, 202\u201312. New York: \nOxford University Press, 1999.\n\nBurnett, C. \u201cArabic, Greek, and Latin Works on Astrological Magic Attributed to Aristotle.\u201d In \nPseudo-Aristotle in the Middle Ages: The Theology and Other Texts, edited by J. Kraye, \nW. Ryan, and C. Schmitt, 84\u201396. London: Warburg Institute, 1986.\n\n\u2014\u2014\u2014. \u201cAristoteles/Hermes: Liber Antimaquis.\u201d In Hermetis Trismegisti Astrologica et \nDivinatoria, edited by P. Lucentini et al., 179\u2013221. Turnhout: Brepols, 2001.\n\n\u2014\u2014\u2014. \u201cThe Establishment of Medieval Hermeticism.\u201d In The Medieval World, ed. P. Linehan \nand J. L. Nelson, 111\u201330. London: Routledge, 2001.\n\n\u2014\u2014\u2014. \u201cHermann of Carinthia and the Kit\u0101b al-Is\u1e6dam\u0101\u1e6d\u012bs: Further Evidence for the Transmission \nof Hermetic Magic.\u201d Journal of the Warburg and Courtauld Institutes 44 (1981): 167\u201369.\n\n\u2014\u2014\u2014. \u201cThe Legend of the Three Hermes and Ab\u016b Ma\u02bfshar\u2019s Kit\u0101b al-Ul\u016bf in the Latin Middle \nAges.\u201d Journal of the Warburg and Courtauld Institutes 39 (1981): 231\u201334.\n\n\u2014\u2014\u2014. \u201cN\u012branj: A Category of Magic (Almost) Forgotten in the Latin West.\u201d In Natura, scienze \ne soci\u00e8ta medievali: Studi in onore di Agostino Paravicini Bagliani, edited by C. Leonardo \nand F. Santi, 37\u201366. Florence: SISMEL, 2008.\n\n\u2014\u2014\u2014. \u201c\u1e6e\u0101bit ibn Qurra the \u1e24arr\u0101nian on Talismans and the Spirits of the Planets.\u201d La \ncor\u00f3nica: A Journal of Medieval Hispanic Languages, Literatures, and Cultures 36, no. \n1, (2007): 13\u201340.\n\n\u2014\u2014\u2014 and G. Bohak. \u201cA Judaeo-Arabic Version of \u1e6e\u0101bit ibn Qurra\u2019s De imaginibus and Pseudo-\nPtolemy\u2019s Opus imaginum.\u201d In Islamic Philosophy, Science, Culture, and Religion: \nStudies in Honor of Dimitri Gutas, edited by F. Opwis and D. Reisman, 179\u2013200. Leiden: \nBrill, 2012.\n\nde Callata\u00ff, G. Annus Platonicus: A Study of World Cycles in Greek, Latin and Arabic Sources. \nLouvain: Peeters, 1996.", "start_char_idx": 177824, "end_char_idx": 180526, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b12ab467-08fa-4f1a-983e-f80bd40228e9": {"__data__": {"id_": "b12ab467-08fa-4f1a-983e-f80bd40228e9", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2781bfc3-d33a-4a2f-a3f3-dcbb5e7e811e", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "add661178b3216e1d8ddf72669a556e9fc18ec1df36f623bba77ea9d906a5ad7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "97a221d1-9c45-4b81-9231-d1162fafb057", "node_type": "1", "metadata": {}, "hash": "8fb457c93a8d63e7e45f03d0a3471b8ebbfbc978d41d9d7f6ce464d9485ae6e2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  72\n\n\u2014\u2014\u2014. \u201cMagia en al-Andalus: Ras\u0101\u02beil Ikhw\u0101n al-\u1e62af\u0101\u02be, Rutbat al-\u1e25ak\u012bm y Gh\u0101yat al-\u1e25ak\u012bm \n(Picatrix).\u201d Al-Qan\u1e6dara 34, no. 2 (2013): 297\u2013344.\n\n\u2014\u2014\u2014 and L. Saif. \u201cAstrological and Prophetical Cycles in the Pseudo-Aristotelian Hermetica \nand Other Islamic Esoterica.\u201d In Bilan et perspectives des \u00e9tudes sur les encyclop\u00e9dies \nm\u00e9di\u00e9vales, edited by G. de Callata\u00ff, M. Cavagna, B. van den Abeele, and F. van Haeperen. \nLouvain la Neuve: Universit\u00e9 catholique de Louvain, Publications de l\u2019Institut d\u2019\u00e9tudes \nm\u00e9di\u00e9vales, forthcoming.\n\nCarusi, P. \u201cAlchimia ermetica e arte del vetro: Il Tadb\u012br Harmis al-Har\u0101misa.\u201d Quaderni di \nstudi arabi 10 (1992): 175\u2013200.\n\nChoksy, J. K. \u201cZoroastrians in Muslim Iran: Selected Problems of Coexistence and Interaction \nduring the Early Medieval Period.\u201d Iranian Studies 20, no. 1 (1987): 17\u201330.\n\nCottrell, E. J. \u201cL\u2019Herm\u00e8s Arabe de Kevin van Bladel et la question du r\u00f4le de la literature \nSassanide dans la presence d\u2019\u00e9crits herm\u00e8tiques et astrologiques en langue arabe.\u201d \nBibliotheca Orientalis 72 (2015): 336\u2013401.\n\n\u2014\u2014\u2014 and M. T. Ross. \u201cPersian Astrology: Dorotheus and Zoroaster, According to the Medieval \nArabic Sources (8th\u201311th Century).\u201d In Proceedings of the Eighth European Conference \nof Iranian Studies, vol. 1: Studies in Pre-Islamic Iran and on Historical Linguistics, edited \nby P. B. Lurje, 87\u2013105. Saint Petersburg: State Hermitage Publishers, 2019.\n\nCoulon, J.-C. \u201cBuilding al-B\u016bn\u012b\u2019s Legend: The Figure of al-B\u016bn\u012b through \u02bfAbd al-Ra\u1e25m\u0101n \nal-Bis\u1e6d\u0101m\u012b\u2019s Shams al-\u0100f\u0101q.\u201d Journal of Sufi Studies 5, no 1 (2016): 1\u201326.\n\n\u2014\u2014\u2014. \u201cThe Kit\u0101b Shar\u0101s\u012bm al-Hindiyya and Medieval Islamic Occult Sciences.\u201d In Islamicate \nOccult Sciences in Theory and Practice, edited by L. Saif, F. Leoni, M. Melvin-Koushki, \nand F. Yahya, 317\u201379. Leiden: Brill, 2020.\n\n\u2014\u2014\u2014. La magie en terre d\u2019islam au Moyen \u00c2ge. Paris: CTHS, 2017.\n\nCrone, P. The Nativist Prophets of Early Islamic Iran: Rural Revolt and Local Zoroastrianism. \nCambridge: Cambridge University Press, 2012.\n\nDaiber, H. \u201cNew Manuscript Findings from Indian Libraries.\u201d Manuscripts of the Middle East \n1 (1986): 26\u201348.\n\nDaryaee, T. \u201cZoroastrianism under Islamic Rule.\u201d In The Wiley Blackwell Companion to \nZoroastrianism, edited by M. Stausberg, Y. S.-D. Vevaina, and A. Tessmann, 103\u201318. \nChichester: Wiley Blackwell, 2015.\n\nFestugi\u00e8re, A.-J., ed. La r\u00e9v\u00e9lation d\u2019Herm\u00e8s Trism\u00e9giste, vol. 1: L\u2019astrologie et les sciences \noccultes. Paris: Les belles lettres, 1989.\n\nFierro, M.", "start_char_idx": 180530, "end_char_idx": 183079, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "97a221d1-9c45-4b81-9231-d1162fafb057": {"__data__": {"id_": "97a221d1-9c45-4b81-9231-d1162fafb057", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b12ab467-08fa-4f1a-983e-f80bd40228e9", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "c1731a99a726aa03f20451db3f84732c704e1b51ea3fb7845ef7e6c48bd330bd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7086109f-a2d1-4678-b1eb-3e63d33c3830", "node_type": "1", "metadata": {}, "hash": "da3b82a8935551cbe89c5c8dd6b4437612b339cb63912acb4811d123fa978fdd", "class_name": "RelatedNodeInfo"}}, "text": "Paris: Les belles lettres, 1989.\n\nFierro, M. \u201cB\u0101\u1e6dinism in al-Andalus: Maslama b. Q\u0101sim al-Qur\u1e6dub\u012b (d. 353/ 964), Author of the \nRutbat al-\u1e24ak\u012bm and the Gh\u0101yat al-\u1e24ak\u012bm (Picatrix).\u201d Studia Islamica 84 (1996): 87\u2013112.", "start_char_idx": 183035, "end_char_idx": 183250, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7086109f-a2d1-4678-b1eb-3e63d33c3830": {"__data__": {"id_": "7086109f-a2d1-4678-b1eb-3e63d33c3830", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "97a221d1-9c45-4b81-9231-d1162fafb057", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "3f66f19ad24746466481b23a0553ba650950f73938ccc25753dc4bdf49e42306", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f5a339b0-2c64-41b6-b2e7-4fcdb503dbe2", "node_type": "1", "metadata": {}, "hash": "0df080e08634b65613155ef671fdf09f4fa071b66874be25b16758c6dfb76ea8", "class_name": "RelatedNodeInfo"}}, "text": "73  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  74\n\nForester, R. 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Pasche, 127\u201344. \nTurnhout: Brepols and Florence: SISMEL, 1994.\n\nZadeh, T. \u201cCommanding Demons and Jinn: The Sorcerer in Early Islamic Thought.\u201d In No \nTapping around Philology: A Festschrift in Honor of Wheeler McIntosh Thackston Jr.\u2019s", "start_char_idx": 195233, "end_char_idx": 197693, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c4830877-20ee-481e-8f71-09bede2dcfbc": {"__data__": {"id_": "c4830877-20ee-481e-8f71-09bede2dcfbc", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "18eed4b9-5bff-4f59-8da4-0fc10f0dd332", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "be531709d58381214c9388eb02c8cc828570b57d294a8ed5c4b5d0f11bb0ec16", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "37785fd3-4cb7-46bb-a652-40ed35c035b4", "node_type": "1", "metadata": {}, "hash": "cbd27ddb0c852110211633699f1d5303e9c448a85de9e96976ba9867ed47957e", "class_name": "RelatedNodeInfo"}}, "text": "79  \u2022  Liana Saif\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  80\n\n70th Birthday, edited by A. Korangy and D. J. Sheffield, 131\u201360. Wiesbaden: Harrassowitz, \n2014.\n\nZanjani Asl, M. K. \u201cSirr al-Khal\u012bqa and Its Influence in the Arabic and Persianate World: \u02bfAwn \nb. al-Mundhir\u2019s Commentary and Its Unknown Persian Translation.\u201d Al-Qan\u1e6dara 37, no. \n2 (2016): 435\u201373.\n\nZeyl, D., and B. Sattler. \u201cPlato\u2019s Timaeus.\u201d In The Stanford Encyclopedia of Philosophy, \nsummer 2019 ed., edited by E. N. Zalta. https://plato.stanford.edu/archives/sum2019/\nentries/plato-timaeus/.\n\nZimmermann, F. W. Review of Das Buch \u00fcber das Geheimnis der Sch\u00f6pfung von Pseudo-\nApollonius von Tyana, edited by U. Weisser, Medical History 25 (1981): 439\u201340.\n\nAll Manuscripts Mentioned:\n\nCompilation containing al-Is\u1e6dim\u0101\u1e6d\u012bs, Kit\u0101b B\u0101l\u012bn\u0101s li-ibnihi, and other untitled texts:  \nMS Berlin, Staatsbibliothek zu Berlin, Petermann I 66.\n\nCompilation of texts on stones: MS Paris, BnF, Arabe 2775.\n\nDhakh\u012brat al-Iskandar: MS Madrid, El Escorial, no. 947.\n\nDhakh\u012brat al-Iskandar: MS London, British Library, IO Islamic 673.\n\nDhakh\u012brat al-Iskandar: MS Berlin, Staatsbibliothek zu Berlin, Wetzstein II 1209.\n\nGh\u0101yat al-\u1e25ak\u012bm: MS Istanbul, S\u00fcleymaniye, Hamidiye 852.\n\nGh\u0101yat al-\u1e25ak\u012bm: MS Dublin, Chester Beatty, Ar. 3313.\n\nKit\u0101b Azm\u0101r al-afk\u0101r f\u012b jaw\u0101hir al-a\u1e25j\u0101r: MS Cambridge, Dd. 4. 28.\n\nKit\u0101b Hirmis al-Har\u0101misa (al-Shu\u02bfr\u0101 al-yam\u0101niyya): MS Paris, BnF, Arabe 2578.\n\nKit\u0101b Hirmis al-Har\u0101misa (al-Shu\u02bfr\u0101 al-yam\u0101niyya): MS Paris, BnF, Arabe 2579.\n\nKit\u0101b Hirmis al-Har\u0101misa (al-Shu\u02bfr\u0101 al-yam\u0101niyya): MS Paris, BnF, Arabe 2580. \n\nKit\u0101b \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t: MS Paris, BnF, Arabe 2577.\n\nKit\u0101b \u02bfIlal al-r\u016b\u1e25\u0101niyy\u0101t: MS Manisa, National Library of Manisa (Genel Kitaplik), no. 1461.\n\nKit\u0101b Mil\u0101\u1e6d\u012bs al-akbar and others: MS Tehran, Majlis-i Sh\u016br\u0101-yi Mill\u012b, no. 4752.\n\nKit\u0101b al-Jaw\u0101hir wa-l-a\u1e25j\u0101r: MS Istanbul, S\u00fcleymaniye, Ayasofya 3610.\n\nKit\u0101b \u1e6cal\u0101sim B\u0101l\u012bn\u0101s al-akbar: MS Paris, BnF, Arabe 2250.\n\nLiber Antimaquis: MS London, British Library, Sloane 3854.\n\nhttps://plato.stanford.edu/archives/sum2019/entries/plato-timaeus/\nhttps://plato.stanford.edu/archives/sum2019/entries/plato-timaeus/", "start_char_idx": 197700, "end_char_idx": 199889, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "37785fd3-4cb7-46bb-a652-40ed35c035b4": {"__data__": {"id_": "37785fd3-4cb7-46bb-a652-40ed35c035b4", "embedding": null, "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8895", "node_type": "4", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "f7f4f2463b467a8e1e86c16ce98b46bf7b9fa9227bec792c8eefe8e15668b7da", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c4830877-20ee-481e-8f71-09bede2dcfbc", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "5d67a9759e427f7a997a2ad4032558e5b1e95e21646ab6a7ef8159b4eeb1e79a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4879cb0f-4fd0-45e1-aab2-c653564716b0", "node_type": "1", "metadata": {}, "hash": "d418ed1a22913f25e93d103b09f8f154ea251141526e57cd89c5ce6f321c5cec", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n A Preliminary Study of the Pseudo-Aristotelian Hermetica  \u2022  80\n\nAl-Mad\u012b\u1e6d\u012bs: MS Oxford, Bodleian, Marsh 556. \n\nal-Majm\u016b\u02bf al-mub\u0101rak: MS Oxford, Bodleian, Huntington 188.\n\nPsAH Cycle: MS Oxford, Bodleian, Arab d. 221.\n\nPsAH Cycle: MS London, British Library, Delhi Arabic 1946.\n\nPsAH Cycle: MS Tonk, Rajasthan, Maulana Abul Kalam Azad Arabic Persian Research Institute, \nno. 2142. \n\nRas\u0101\u02beil Ikhw\u0101n al-\u1e62af\u0101\u02be: MS Istanbul, S\u00fcleymaniye, At\u0131f Efendi 1681. \n\nRis\u0101lat B\u0101l\u012bn\u0101s al-\u1e24ak\u012bm fi ta\u02beth\u012br al-r\u016b\u1e25\u0101niyy\u0101t: MS Madrid, El Escorial, no. 921.\n\nShams al-\u0101f\u0101q f\u012b \u02bfilm al-\u1e25ur\u016bf wa-l-awf\u0101q by \u02bfAbd al-Ra\u1e25m\u0101n al-Bis\u1e6d\u0101m\u012b: MS London, British \nLibrary, no. 7494.\n\nal-Shu\u02bfr\u0101 al-yam\u0101niyya: MS Tehran, Majlis-i Sh\u016br\u0101-yi Mill\u012b, no. 6451/3. \n\nal-Shu\u02bfr\u0101 al-yam\u0101niyya: MS Tehran, Majlis-i Sh\u016br\u0101-yi Mill\u012b, no. 4448/7. \n\nal-Shu\u02bfr\u0101 al-yam\u0101niyya: MS Leipzig, Vollers 831. \n\nal-Shu\u02bfr\u0101 al-yam\u0101niyya: MS Princeton, Islamic Manuscripts, Garrett no. 547H.\n\nSirr al-asr\u0101r by \u02bfU\u1e6d\u0101rid b. Mu\u1e25ammad al-\u1e24\u0101sib: MS Madrid, El Escorial, no. 939. \n\nal-Ustuwa\u1e6d\u1e6d\u0101s and others: MS Leiden, Leiden University, Or. 1235.", "start_char_idx": 199892, "end_char_idx": 200996, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4879cb0f-4fd0-45e1-aab2-c653564716b0": {"__data__": {"id_": "4879cb0f-4fd0-45e1-aab2-c653564716b0", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "37785fd3-4cb7-46bb-a652-40ed35c035b4", "node_type": "1", "metadata": {"identifier": "alusur-8895", "author": "Saif, Liana", "title": "A Preliminary Study of the Pseudo-Aristotelian Hermetica: Texts, Context, and Doctrines", "date": "2021-12-05", "file": "alusur-8895.pdf"}, "hash": "7591552eece22575316d62e9d65d553bed2d095c7a0b3982b78959f0814defbc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "32cf5ac6-9101-4524-89d4-97a2e442fed9", "node_type": "1", "metadata": {}, "hash": "82dc8cd214e5e895613745d041a97fb643738691c8f0b4d0d561be5dbc80a912", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021): 81-111\n\nCreated After, From, and For the Man?  \nDevelopment of Premodern Shi\u02bfi Exegetic Discourse  \n\non the Creation of Woman*\n\nKatja von Sch\u00f6neman\nUniversity of Helsinki, Finland\n\n(katja.von.schoneman@helsinki.fi)\n\nIntroduction: The Creation of Woman in the Quran and the Islamic Interpretive Tradition\n\nThere is no unitary passage describing the creation of humankind in the Quran. Instead, \nindividual verses in several chapters give hints about the creation of the primordial human \nbeings, Adam (\u0100dam) and his spouse. The Quran describes humankind as created from \nclay, mud, dust, or fluid,1 and from a single soul.2 Five verses also mention the creation of \n\n* I wish to express my gratitude to Ilkka Lindstedt, Mulki Al-Sharmani, and Amina Inloes for their precious \ncomments on an earlier draft of this article. \n\n1.  Q 6:2 (clay); 7:12 (clay); 15:26 (clay, mud); 15:28 (clay, mud); 16:4 (drop); 22:5 (dust/drop); 23:12 (clay); 25:54 \n(water); 32:7 (clay); 35:11 (dust/drop); 38:71 (clay); 40:67 (dust/drop); 55:14 (clay); 76:2 (drop); and 86:6 (water).\n\n2.  Q 4:1; 6:98; 7:189; 31:28; and 39:6.\n\nAbstract\nThis article examines the diachronic development of Shi\u02bfi exegetic discourse on the sentence Khalaqakum \nmin nafs w\u0101\u1e25ida wa-khalaqa minh\u0101 zawjah\u0101 (\u201ccreated you from a single soul and created its mate from it\u201d) in \nthe Quranic verse 4:1, customarily read as describing the creation of the first couple, Adam and Eve. Applying \nfeminist discourse analysis and focusing on the Arabic-language commentaries of twelve premodern Im\u0101m\u012b \nexegetes from the third/ninth to the eleventh/seventeenth century, my study reveals that the medieval \ncommentary material both accumulated and transformed along a hermeneutical trajectory comprising three \ndistinctive discursive stages. The first stage established the lore on Eve\u2019s creation in dismissive terms, and the \nsecond strengthened these misogynous views to make the potential substance of Eve\u2019s creation even more \nnegligible. This concept was further expanded in the third discursive stage, in which the weak woman, inclined \ntoward the material and the corporal, was seen as created to provide service and entertainment for the man. \nHer creation was thus used to justify gender hierarchy, even the seclusion of women.\n\n\u00a9 2021 Katja von Sch\u00f6neman.  This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:katja.von.schoneman%40helsinki.fi?subject=\n\n\n82  \u2022  Katja von Sch\u00f6neman\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nthe first human\u2019s mate.3 The best-known one, often understood as the portrayal of human \ncreation, is found in the beginning of S\u016brat al-Nis\u0101\u02be, \u201cChapter of women,\u201d which depicts \nthe creation of people from a single soul, nafs w\u0101\u1e25ida, and the creation from it of its mate, \nzawj, so that they would multiply into numerous men and women.4 However, none of these \npassages explicitly address the creation of the first woman, later named as Eve (Arabicized \nas \u1e24aww\u0101\u02be) in the Islamic interpretive tradition.", "start_char_idx": 47, "end_char_idx": 3345, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "32cf5ac6-9101-4524-89d4-97a2e442fed9": {"__data__": {"id_": "32cf5ac6-9101-4524-89d4-97a2e442fed9", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4879cb0f-4fd0-45e1-aab2-c653564716b0", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "777a8e2a7be3f453463094aa6bed62be0bf14d18e6b1aa89771a84b4109c88d1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4b0e3d92-09e9-44be-b758-dc6413c4bd9c", "node_type": "1", "metadata": {}, "hash": "111b77d61c581d9bc6ebbb40d4b0dbcc445a765a4fc425e8fa307fbcc5ae1c6f", "class_name": "RelatedNodeInfo"}}, "text": "Furthermore, the Quran does not clarify \neither the way or the substance from which the first woman was created. \n\nQuranic exegesis, tafs\u012br, developed rapidly during the first centuries of Islam. This \ninterpretive knowledge was constructed from a variety of sources and eventually compiled \ninto literary format by Muslim exegetes (mufassir\u016bn). Prophetic traditions, or hadiths, \nhighly valued especially in Sunni Islam, were often used to explain the scripture. In Shi\u02bfi \nexegesis, the emphasis was first on ta\u02bew\u012bl, the shedding of light on the esoteric (b\u0101\u1e6din) \nmeaning of the exoteric (\u1e93\u0101hir) part of the scripture; this spiritual exegesis was often \nsectarian and political. The Im\u0101m\u012b (i.e., Twelver) interpretive tradition imbibed the tafs\u012br \nstyle prevalent in Sunni exegesis, and narrations (sg. khabar; pl. akhb\u0101r) from the infallible \nimams became the core of Shi\u02bfi interpretation.5 These narrations were used systematically \nto explain the Quranic message particularly in tradition-based exegesis, tafs\u012br bi-l-ma\u02beth\u016br.6 \n\nPremodern exegetes kept building upon earlier exegetic knowledge, so the interpretative \nknowledge both accumulated and transformed in their Quranic commentaries.7 The lore \n\n3.  Q 4:1; 7:189; 30:21; 39:6; and 42:11.\n4.  \u201cO mankind! Be wary of your Lord, who created you from a single soul and created its mate from it \n\n(khalaqakum min nafs w\u0101\u1e25ida wa-khalaqa minh\u0101 zawjah\u0101), and from the two of them, scattered numerous \nmen and women\u201d; Q 4:1 in The Qur\u02be\u0101n, trans.\u02bfAli Qul\u012b Qar\u0101\u02be\u012b (London: Islamic College for Advanced Studies \nPress, 2004), 105. The word nafs, \u201csoul,\u201d in the verse is grammatically feminine, whereas the word zawj, \u201cmate,\u201d \nis masculine\u2014so grammatically speaking, God created a feminine soul and from her/it He created her/its \nmasculine mate. For details, see R. Hassan, \u201cMade from Adam\u2019s Rib? The Woman\u2019s Creation Question,\u201d Al-Mushir \n27 (1985): 124\u201355.\n\n5.  M. Pregill, \u201cExegesis,\u201d in Routledge Handbook on Early Islam, ed. H. Berg, 98\u2013125 (Abingdon: Routledge, \n2018), 105\u20139; S. Rizvi, \u201cTwelver Sh\u012b\u02bf\u012b Exegesis,\u201d in The Oxford Handbook of Qur\u2019anic Studies, ed. M. A. Abdel \nHaleem and M. A. A. Shah, 708\u201320 (Oxford: Oxford University Press, 2020); D. Steigerwald, \u201cTwelver Sh\u012b\u02bf\u012b Ta\u02bew\u012bl,\u201d \nin The Blackwell Companion to the Qur\u02be\u0101n, ed. A. Rippin, 372\u201385 (Hoboken, NJ: Wiley, 2006). These narrations \nwere also folded into codices, specifically the compilation known as al-kutub al-arba\u02bfa, \u201cthe Four Books.\u201d One of \nthese four collections of traditions is Man l\u0101 yah\u1e0duruhu al-faq\u012bh by Shaykh al-S\u0323ad\u016bq (d. 381/991), perhaps better \nknown as Ibn B\u0101bawayh. He also wrote \u02bfIlal al-shar\u0101\u02bei\u02bf wa-l-a\u1e25k\u0101m wa-l-asb\u0101b, which is repeatedly cited in \nconnection with the exegetic accounts examined in this article. For more information, see R. Gleave, \u201cBetween \n\u1e24ad\u012bth and Fiqh: The \u2018Canonical\u2019 Im\u0101m\u012b Collections of Akhb\u0101r,\u201d Islamic Law and Society 8 (2001): 350\u201382.", "start_char_idx": 3346, "end_char_idx": 6255, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4b0e3d92-09e9-44be-b758-dc6413c4bd9c": {"__data__": {"id_": "4b0e3d92-09e9-44be-b758-dc6413c4bd9c", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "32cf5ac6-9101-4524-89d4-97a2e442fed9", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "65c36158fffd2e601d8dc63d849831e6d68c58d44b6ca9c422e96e61dc3f17bb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1673f160-e236-447a-88e9-837b1bf2a1bb", "node_type": "1", "metadata": {}, "hash": "d6354cc909d1d17b2b10f57de0492116be9e823572050e7ef555320028664c3e", "class_name": "RelatedNodeInfo"}}, "text": "Shi\u02bfi \nhadiths concerning the creation of woman are comprehensively discussed by A. Inloes in Women in Shi\u2019ism: \nAncient Stories, Modern Ideologies (Piscataway, NJ: Gorgias Press, 2020), 57\u2013136.\n\n6.  Steigerwald, \u201cTwelver Sh\u012b\u02bf\u012b Ta\u02bew\u012bl,\u201d 380\u201382. Tafs\u012br bi-l-ma\u02beth\u016br was also characteristic of Sunni exegesis \nof the time. This approach represents the first of the two major schools in later Im\u0101m\u012b theology, Akhb\u0101r\u012b and \nU\u1e63\u016bl\u012b, of which the latter gives more space for ijtih\u0101d, or personal reasoning (see, e.g., Steigerwald, \u201cTwelver \nSh\u012b\u02bf\u012b Ta\u02bew\u012bl,\u201d 380\u201381). Admittedly, this is a simplification of the origins of tafs\u012br literature, for further discussion \non which see, e.g., N. Sinai, \u201cThe Qur\u2019anic Commentary of Muq\u0101til b. Sulaym\u0101n and the Evolution of Early Tafs\u012br \nLiterature,\u201d in Tafs\u012br and Islamic Intellectual History: Exploring the Boundaries of a Genre, ed. A. G\u00f6rke and  \nJ. Pink (Oxford: Oxford University Press, 2014), 113\u201343.\n\n7.  Pregill, \u201cExegesis,\u201d 108. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?  \u2022  83\n\nof coexisting cultures and religions naturally affected this process. For instance, Muslim \nscholars seem to have been familiar with biblical narratives, and some details\u2014such as the \nHebrew Bible\u2019s depiction of the substance of Eve\u2019s creation as one of Adam\u2019s ribs\u2014were \nabsorbed into the Islamic interpretive tradition.8 In addition, the selection of traditions \nin each compilation was determined by individual choices, reflecting the exegete\u2019s own \ncontext and concerns.\n\nThe development of the Islamic interpretive tradition with respect to the creation of \nwoman has been previously studied, although often with only marginal remarks concerning \nthe Shi\u02bfi tradition.9 Individual premodern Im\u0101m\u012b scholars\u2019 exegetic accounts addressing \nthis topic have been referred to in a number of studies,10 and the matter has been examined \nfocusing on exegetic material outside the tafs\u012br literature.11 Furthermore, modern Shi\u02bfi \nexegeses concerning the creation of woman have been addressed sporadically.12 Eve in \nIm\u0101m\u012b commentaries has also been dealt with in some studies focusing on the early events \n\n8.  See, e.g., K. Bauer, \u201cRoom for Interpretation: Qur\u2019anic Exegesis and Gender\u201d (PhD diss., Princeton \nUniversity, 2008), 29\u201331; C. Bronson, \u201cImagining the Primal Woman: Islamic Selves of Eve\u201d (PhD diss., University \nof Chicago, 2012), 124; eadem, \u201cEve in the Formative Period of Islamic Exegesis: Intertextual Boundaries and \nHermeneutic Demarcation,\u201d in G\u00f6rke and Pink, Tafs\u012br and Islamic Intellectual History, 27\u201361, at 30\u201334; Hassan, \n\u201cMade from Adam\u2019s Rib\u201d; eadem, \u201cThe Issue of Woman-Man Equality in the Islamic Tradition,\u201d in Women\u2019s and \nMen\u2019s Liberation, ed. L. Grob et al., 65\u201382 (New York: Greenwood Press, 1991), available at http://riffathassan.\ninfo/wp-content/uploads/2014/03/The_Issue_of_Woman-Man_Equality_in_the_Islamic_Tradition1.pdf; \nPregill, \u201cExegesis,\u201d 105\u20138; R. Tottoli, \u201cThe Corpora of Isr\u0101\u02be\u012bliyy\u0101t,\u201d in Abdel Haleem and Shah, Oxford Handbook \nof Qur\u2019anic Studies, 682\u201392.\n\n9.", "start_char_idx": 6256, "end_char_idx": 9307, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1673f160-e236-447a-88e9-837b1bf2a1bb": {"__data__": {"id_": "1673f160-e236-447a-88e9-837b1bf2a1bb", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4b0e3d92-09e9-44be-b758-dc6413c4bd9c", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "9c90e0e4c67f16675e7a4c82382915b2f3f5edf812897a26e09931cd059ed9b9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "37d28f13-c943-4d69-a614-26a0849e2689", "node_type": "1", "metadata": {}, "hash": "d3d151d3c8d21b32e5ae8e1f37945fef3075d7158d4247503253d1f0e4730b91", "class_name": "RelatedNodeInfo"}}, "text": "9.  Bauer, \u201cRoom for Interpretation,\u201d 24\u201357; eadem, Gender Hierarchy in the Qur\u02be\u0101n: Medieval Interpretations, \nModern Responses (Cambridge: Cambridge University Press, 2015), 101\u201336; Bronson, \u201cImagining the Primal \nWoman,\u201d 107\u201357; Hassan, \u201cMade from Adam\u2019s Rib,\u201d 124\u201355; R. Osman, Female Personalities in the Qur\u2019an and \nSunna: Examining the Major Sources of Imami Shi\u2018i Islam (New York: Routledge, 2015), 15\u201342; K. von Sch\u00f6neman, \n\u201c\u2018Confine Your Women!\u2019: Diachronic Development of Islamic Interpretive Discourse on the Creation of Woman,\u201d \nHawwa (published online ahead of print, October 2020, https://doi.org/10.1163/15692086-BJA10010): 1\u201345; B. \nStowasser, Women in the Quran: Traditions and Interpretation (New York: Oxford University Press, 1996), 25\u201338.\n\n10.  H. Arpagu\u015f, \u201cThe Position of Woman in the Creation: A Qur\u2019anic Perspective,\u201d in Muslima Theology: The \nVoices of Muslim Women Theologians, ed. E. Aslan et al., 115\u201332 (Frankfurt am Main: Peter Lang, 2013); Bauer, \nGender Hierarchy in the Qur\u02be\u0101n, 123\u201329; A. Geissinger, Gender and Muslim Construction of Exegetical Authority: \nA Rereading of the Classical Genre of Qur\u2019an Commentary (Leiden: Brill, 2015), 39\u201341; K. Kueny, \u201cReproducing \nPower: Qur\u02be\u0101nic Anthropogonies in Comparison,\u201d in The Lineaments of Islam: Studies in Honor of Fred McGraw \nDonner, ed. P. M. Cobb, 235\u201360 (Leiden: Brill, 2012); J. Smith and Y. Haddad, \u201cEve: Islamic Image of Woman,\u201d \nWomen\u2019s Studies International Forum 5 (1992), 135\u201344. In addition, F\u0101\u1e6dimid Ism\u0101\u02bf\u012bl\u012b interpretations have been \naddressed in K. Bauer, \u201cSpiritual Hierarchy and Gender Hierarchy in F\u0101\u1e6dimid Ism\u0101\u02bf\u012bl\u012b Interpretations of the \nQur\u2019an,\u201d Journal of Qur\u2019anic Studies 14 (2012): 29\u201346.\n\n11.  M. Dhala, \u201cFive Foundational Women in the Qur\u2019an: Reading their Stories from a Shia Female Perspective,\u201d \nBerkeley Journal of Religion and Theology 5 (2019): 3\u201326; Z. Hadromi-Allouche, \u201cCreating Eve: Feminine Fertility \nin Medieval Islamic Narratives of Eve and Adam,\u201d in In the Arms of Biblical Women, ed. J. Greene and M. Caspi, \n27\u201364 (Piscataway, NJ: Gorgias Press, 2013); Inloes, Women in Shi\u2019ism, 57\u2013136; M. Kister, \u201cAdam: A Study of Some \nLegends in \u2018Tafsir\u2019 and \u2018Hadit\u2019 Literature,\u201d Israel Oriental Studies 13 (1993): 113\u201374, at 143\u201347; idem, \u201cLegends \nin Tafs\u012br and \u1e24ad\u012bth Literature: The Creation of A\u0304dam and Related Stories,\u201d in Approaches to the History of the \nInterpretation of the Qur\u02be\u0101n, ed. A. Rippin, 82\u2013114 (Piscataway, NJ: Gorgias Press, 2013), 110\u201314. \n\n12.  Arpagu\u015f, \u201cPosition of Woman,\u201d 115\u201332; S. Hasyim, Understanding Women in Islam: An Indonesian \nPerspective (Jakarta: Solstice, 2006), 25\u201351.", "start_char_idx": 9305, "end_char_idx": 11926, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "37d28f13-c943-4d69-a614-26a0849e2689": {"__data__": {"id_": "37d28f13-c943-4d69-a614-26a0849e2689", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1673f160-e236-447a-88e9-837b1bf2a1bb", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "50b0cf1a8594a4a2bbf18b798976299e6b8b5d59e511a16cd1ebfe610838e4c6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3ecd3d5d-98a0-4429-ac00-aeebe5c4a33c", "node_type": "1", "metadata": {}, "hash": "c5abc329f3c091ef1729e62b551a2d7c3205a9afe855064a798e7e6d4dcf8bc6", "class_name": "RelatedNodeInfo"}}, "text": "http://riffathassan.info/wp-content/uploads/2014/03/The_Issue_of_Woman-Man_Equality_in_the_Islamic_Tradition1.pdf\nhttp://riffathassan.info/wp-content/uploads/2014/03/The_Issue_of_Woman-Man_Equality_in_the_Islamic_Tradition1.pdf\nhttps://doi.org/10.1163/15692086-BJA10010\n\n\n84  \u2022  Katja von Sch\u00f6neman\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nof humankind after the creation of woman.13 However, most studies addressing the primal \nwoman and her creation in the Islamic interpretive tradition discuss exclusively the Sunni \ntradition.14 The diachronic development of Im\u0101m\u012b exegesis is considered in only a few \nstudies.15 Of these, Karen Bauer\u2019s work provides an important discussion regarding the \nexegetic trends in Im\u0101m\u012b interpretation.\n\nMaterial and Methods\n\nThis study explores the evolution of the exegetic discourse concerning the creation of \nwoman in premodern Im\u0101m\u012b commentaries on the Quran. I identified a total of thirteen \nverse-by-verse commentaries, as opposed to works of thematic exegesis, in Arabic that \naddress the sentence Khalaqakum min nafs w\u0101\u1e25ida wa-khalaqa minh\u0101 zawjah\u0101 in the first \nverse of S\u016brat al-Nis\u0101\u02be (Q 4:1). My search spanned the period from the third/ninth to the \neleventh/seventeenth century\u2014that is, from the formative period of Shi\u02bfi Islam up to the \nbeginning of the modern era. My primary sources consist of the works of twelve premodern \nIm\u0101m\u012b scholars: Fur\u0101t al-K\u016bf\u012b (d. early fourth/tenth century), \u02bfAl\u012b b. Ibr\u0101h\u012bm al-Qumm\u012b \n(d. after 307/919), Mu\u1e25ammad b. Mas\u02bf\u016bd al-\u02bfAyy\u0101sh\u012b (d. 319/932), Ab\u016b Ja\u02bffar Mu\u1e25ammad \nal-\u1e6c\u016bs\u012b (d. 460/1067), Ab\u016b \u02bfAl\u012b al-Fa\u1e0dl al-\u1e6cabris\u012b (d. 548/1153\u2014two separate commentaries), \nMu\u1e25ammad al-Shayb\u0101n\u012b (d. seventh/thirteenth century), Ab\u016b al-Fay\u1e0d al-N\u0101k\u016br\u012b (d. \n1004/1595), \u02bfAbd \u02bfAl\u012b b. Jum\u02bfa al-\u02bfAr\u016bs\u012b al-\u1e24uwayz\u012b (d. between 1080/1669 and 1105/1693),16 \nMu\u1e25sin al-Fay\u1e0d al-K\u0101sh\u0101n\u012b (d. 1091/1680), H\u0101shim al-Ba\u1e25r\u0101n\u012b (d. 1107/1696), N\u016br al-D\u012bn \nal-K\u0101sh\u0101n\u012b (d. 1115/1703), and M\u012brz\u0101 Mu\u1e25ammad al-Mashhad\u012b (d. 1125/1713). Given the \ndiscursive nature of Quranic commentaries, it is justifiable to focus on commentaries in a \nsingle language; therefore, I selected only Arabic-language works and excluded premodern \nPersian commentaries, a few of which exist in verse-by-verse format.17 I found no verse-by- \n \n\n13.  H. Abugideiri, \u201cAllegorical Gender: The Figure of Eve Revisited,\u201d American Journal of Islamic Social \nSciences 13 (1996): 518\u201336; K. Ruffle, \u201cAn Even Better Creation: The Role of Adam and Eve in Shi\u02bfi Narratives \nabout Fatimah al-Zahra,\u201d Journal of the American Academy of Religion 81 (2013): 791\u2013819.\n\n14.  For a concise review on this literature, see von Sch\u00f6neman, \u201c\u2018Confine Your Women!,\u2019\u201d 14\u201315.\n15.", "start_char_idx": 11928, "end_char_idx": 14597, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3ecd3d5d-98a0-4429-ac00-aeebe5c4a33c": {"__data__": {"id_": "3ecd3d5d-98a0-4429-ac00-aeebe5c4a33c", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "37d28f13-c943-4d69-a614-26a0849e2689", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "43e20b2c3acfd417177c50995f28657b54d17ea14a8d5bb3bca7ca139bdde0a1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5e613b52-f132-42ce-a866-e611bbab08e8", "node_type": "1", "metadata": {}, "hash": "ee07a6c4ddbcaa8649f620c8d7a125756719e61cc52c41d0c6813eb0d219c109", "class_name": "RelatedNodeInfo"}}, "text": "15.  Bauer, \u201cRoom for Interpretation\u201d and Gender Hierarchy in the Qur\u02be\u0101n, 101\u201336; Bronson, \u201cImagining \n\nthe Primal Woman\u201d; and \u201cEve in the Formative Period.\u201d Bauer examines the commentaries of three Im\u0101m\u012b \nexegetes and mentions four others in connection with her analyses. Bronson, on the other hand, focuses on \nformative Sunni exegesis. The most comprehensive excursions into the Shi\u02bfi interpretive tradition concerning \nthe creation of woman are provided by Inloes (Women in Shi\u2019ism, 57\u2013136) and Osman (Female Personalities, \n15\u201342). \n\n16.  Some studies (e.g., those of Bauer and Osman) report a much later date for his death, but my estimate \nis based on comprehensive research performed by Todd Lawson, reported in his \u201cAkhb\u0101r\u012b Shi\u02bf\u012b Approaches to \nTafs\u012br,\u201d in Approaches to the Qur\u02be\u0101n, ed. G. R. Hawting and A. Shareef, 173\u2013210 (London: Routledge, 1993). This \ndetail is significant in evaluating the interrelation between the commentaries in the third discursive stage of my \nstudy, since Lawson\u2019s dating makes al-\u1e24uwayz\u012b\u2019s the first commentary in this stage. Bauer ascribes\u2014mistakenly, \nI believe\u2014to Mu\u1e25sin al-Fay\u1e0d al-K\u0101sh\u0101n\u012b many traditions that seem to have been first presented by al-\u1e24uwayz\u012b.\n\n17.  Two of them\u2014Ab\u016b al-Fut\u016b\u1e25 al-R\u0101z\u012b\u2019s (d. sixth/twelfth century) Raw\u1e0d al-jin\u0101n wa-raw\u1e25 al-jan\u0101n and \nMull\u0101 Fat\u1e25 All\u0101h K\u0101sh\u0101n\u012b\u2019s (d. 988/1580) Manhaj al-\u1e63\u0101diq\u012bn f\u012b ilz\u0101m al-mukh\u0101lif\u012bn\u2014have been consulted for \nreference. However, they do not add much to the specific narrative concerning the creation of woman.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?  \u2022  85\n\nverse Arabic commentary literature representing other branches of Shi\u02bfi Islam from this \ntime period.18 All translations from Arabic into English provided in the analyses are mine. \n\nThe methodological framework of the present study can be defined as feminist \ndiscourse analysis, influenced by both poststructuralist and social constructionist thought. \nAccording to the latter, the way people understand the categories and concepts of the \nworld is determined by time and place\u2014that is, by their socially constructed cultural \ncontext.19 Gender can be seen as a social construct built through discourse, whether spoken \nor written.20 Dominant gender ideologies are formed and sustained within particular \ncommunities,21 including premodern Muslim societies.\n\nIn poststructuralist thought, meanings expressed by language are unsettled, so they \ntransform diachronically and in close connection with the social context of their use.22 \nThe process of meaning-making creates, preserves, and modifies representations of \npower,23 presumably in conjunction with gender asymmetry as well. Both contextuality \nand plasticity are substantial aspects in this article, as it examines literature composed \ncenturies ago in a specific religious community yet based on an interpretive tradition \nformed over a long period of time. An essential starting point of my analysis is the fact that \nthese exegetic texts were not born in a vacuum. Instead, they were produced in the midst \n \n\n18.  It should be noted that the theme of human creation has also been addressed in some thematic \ncommentaries, not only in the verse-by-verse ones included in this study.\n\n19.  V. Burr, Social Constructionism, 3rd ed. (London: Routledge, 2015), 1\u20134.\n20.  J. Sunderland, Gendered Discourses (Basingstoke: Palgrave Macmillan, 2004), 11. Feminism as a theory \n\nand a method is related to consciousness of patriarchy, sexism, and social justice, in particular.", "start_char_idx": 14594, "end_char_idx": 18120, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5e613b52-f132-42ce-a866-e611bbab08e8": {"__data__": {"id_": "5e613b52-f132-42ce-a866-e611bbab08e8", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3ecd3d5d-98a0-4429-ac00-aeebe5c4a33c", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "0ae0b4dfce44d0ace941cc59e034f456cf13a6e2b9af1a0ea041a12d65a7c888", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b34c236d-dfd5-4266-92bc-9ca363f4fbb9", "node_type": "1", "metadata": {}, "hash": "c7269b59fbd46a039fac1415ccf9528d3c4b025e02a3f0354e72d90443ca6a07", "class_name": "RelatedNodeInfo"}}, "text": "For feminist \napproaches to the study of religion, in general, see Sue Morgan\u2019s thorough review on the topic in \u201cFeminist \nApproaches,\u201d in Approaches to the Study of Religion, ed. P. Connolly, 42\u201372 (London: Continuum, 1999). \nShe defines a feminist approach as a \u201ccritical transformation\u201d of theoretical perspectives that introduces \ngender as a primary analytical category. The critical dimension of such inquiry addresses \u201creligion with its \nhistorical perpetuation of unjust, exclusionary practices that have legitimated male superiority in every social \ndomain.\u201d Morgan correctly notes that feminism is not a homogenous concept; instead, it comprises a vast \nrange of perspectives. What is common to these approaches, however, is the critique of patriarchy\u2014that is, \ninstitutionalized systems of male dominance (Morgan, \u201cFeminist Approaches,\u201d 42\u201343). \n\n21.  See, e.g., M. Lazar, \u201cFeminist Critical Discourse Analysis: Articulating a Feminist Discourse Praxis 1,\u201d \nCritical Discourse Studies 4 (2007): 141\u201364, at 147. A feminist approach to examining premodern Islamic texts has \nbeen described by Sa\u2018diyya Shaikh in connection with her study on certain hadiths as one that addresses Muslim \nreligio-cultural texts representing \u201cdominant conceptions of gender and the category of woman\u201d within the \npremodern Muslim legacy and examines how they later become ideologically useful in determining \u201creligious \nideals of gender\u201d; S. Shaikh, \u201cKnowledge, Women and Gender in the \u1e24ad\u012bth: A Feminist Interpretation,\u201d \nIslam and Christian-Muslim Relations 15 (2004): 99\u2013108, at 100. In this study, the feminist dimension is about \nrendering gender ideology transparent and concomitantly providing a forum for feminist hermeneutics, that \nis, for tracing and deconstructing patriarchy in religious texts by exploring the narratives and discourses used \nto construct, embody, and sustain gender hierarchy. For feminist hermeneutics in Islamic studies, see, e.g., N. \nJeenah, \u201cTowards an Islamic Feminist Hermeneutic,\u201d Journal for Islamic Studies 21 (2008): 36\u201370.\n\n22.  Burr, Social Constructionism, 61\u201363; N. Fairclough, Critical Discourse Analysis: The Critical Study of \nLanguage (London: Longman, 1995), 189.\n\n23.  N. Fairclough, Analysing Discourse: Textual Analysis for Social Research (London: Taylor and Francis, \n2004), 9.", "start_char_idx": 18121, "end_char_idx": 20444, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b34c236d-dfd5-4266-92bc-9ca363f4fbb9": {"__data__": {"id_": "b34c236d-dfd5-4266-92bc-9ca363f4fbb9", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5e613b52-f132-42ce-a866-e611bbab08e8", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "362ce09542225e298ae362bec774fddbf0ac3fa63f2191a418659ece613994d9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5f37d905-211d-4ead-bded-04d9b108c2f0", "node_type": "1", "metadata": {}, "hash": "b475fcf0d745bf10edb58d679533161de4958efcbbd4071e4237e7c2115143a1", "class_name": "RelatedNodeInfo"}}, "text": "86  \u2022  Katja von Sch\u00f6neman\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nof eloquent communication between the Islamic interpretive tradition and lived religion, \nalbeit admittedly among the scholarly elite.\n\nThe concept of \u201cdiscourse\u201d can be defined, for instance, as a way to observe how the \nworld is (re)constructed by language use.24 Discourse can normalize perceptions of gender \nby,25 for example, creating and sustaining inequality or upholding unjust categorizations. \nLanguage use is always located in a particular time and space, so discourse is both \nengendered and construed historically.26 It is also intertextual by nature.27 In the present \narticle, I examine these aspects by identifying the evolution of Muslim exegetic discourse \nas a way of constructing, embodying, and sustaining gender hierarchy in a certain form of \nlanguage use and a distinctive genre of texts: tafs\u012br.28 \n\nDiscourse analysis is not a fixed approach with concrete analytical utensils. It is better \ncharacterized as providing a multidisciplinary framework for exploring discursive praxes \ninfluencing or representing social structures. This is done by combining textual analysis \nwith other forms of social studies.29 The focal point is typically the ways in which power \nand inequality manifest in and are constituted by the discourse of a given context; thus, \ndiscourse analysis may serve as a tool in finding injurious rhetoric concerning gender \nmatters.30 Power is an important concept in this study, as I seek to identify the exegetic \nfeatures employed to preserve gender-based social inequality in Muslim scholarly discourse. \n\nThe framework of discourse analysis has been recently used in many fields of academia, \nincluding religious studies.31 For instance, it has been utilized to address the way biblical \ninterpretations are formed and discussed in a specific context, as well as the subjectivity  \nof the interpreter.32 Discourse analysis has also been applied to Quranic studies,  \nparticularly in comparing translations that are thought to necessarily represent  \nthe translators\u2019 interpre-tations,33 and in research on the Shi\u02bfi interpretive tradition \n  \n\n24.  Sunderland, Gendered Discourses, 6\u20137.\n25.  J. Butler, Bodies That Matter: On the Discursive Limits of \u201cSex\u201d (Abingdon: Routledge, 1993), 1.\n26.  R. Wodak, \u201cWhat CDA Is About: A Summary of Its History, Important Concepts and Its Developments,\u201d in \n\nMethods of Critical Discourse Analysis, ed. R. Wodak and M. Meyer, 1\u201313 (London: Sage, 2001).\n27.  R. Wodak, Gender and Discourse (London: Sage, 1997), 6.\n28.  Every text is language use, and as such a potential target of discourse-analytic exploration. \n29.  N. Fairclough, Discourse and Social Change (Cambridge: Polity Press, 1992), 12\u201336.\n30.  Sunderland, Gendered Discourses, 11.\n31.  E.g., T. Hjelm, \u201cDiscourse Analysis,\u201d in The Routledge Handbook of Research Methods in the Study of \n\nReligion, ed. S. Engler and M. Stausberg, 134\u201350 (Abingdon: Routledge, 2011).\n32.  T. Warhol, \u201cGender Constructions and Biblical Exegesis: Lessons from a Divinity School Seminar,\u201d in \n\nLanguage and Religious Identity: Women in Discourse, ed. A. Jule, 50\u201372 (Basingstoke: Palgrave Macmillan, \n2007), 51\u201352; for an illustrative case study of the phenomenon, see the entire article by Warhol.\n\n33.  E.g., D. T. Bazargani, \u201cA comparative Study on Two Translations of the Holy Qur\u2019an: A Critical Discourse \nAnalysis Approach,\u201d Translation Studies 12 (2015): 49\u201364; A. Sideeg, \u201cTraces of Ideology in Translating the Qur\u0101n \ninto English: A Critical Discourse Analysis of Six Cases across Twenty Versions,\u201d International Journal of Applied \nLinguistics and English Literature 4 (2015): 214\u201326. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?", "start_char_idx": 20448, "end_char_idx": 24201, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5f37d905-211d-4ead-bded-04d9b108c2f0": {"__data__": {"id_": "5f37d905-211d-4ead-bded-04d9b108c2f0", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b34c236d-dfd5-4266-92bc-9ca363f4fbb9", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "f482a3d0be3f84c7406db52a51e6ade09dbb2f69a3d898122666c47971c7924b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6a4b19d6-9776-4226-ae46-fc7bbe2a1dd5", "node_type": "1", "metadata": {}, "hash": "45a70239602c0e7a1539ddeacb63b4feaf89c318026e98f52a29110f869f7791", "class_name": "RelatedNodeInfo"}}, "text": "\u2022  87\n\noutside the genre of tafs\u012br.34 Tafs\u012br has in fact been characterized as discourse analysis by its \nvery nature.35\n\nAiming to evaluate the diachronic development of the exegetic discourse identifiable \nin Quranic commentaries, my study also benefits from a genealogical approach. This use \nof the concept of genealogy was introduced by Friedrich Nietzsche and later made famous \nin reconstructing historical trajectories by Michel Foucault.36 Genealogy tackles the role \nof power in shaping human understanding, further improving the discourse-analytic \nframework when applied to historical literary sources, in particular.37 Every new text is \naffected by other texts cultivated before it. Tafs\u012br has been described as an inherently \ngenealogical tradition,38 and genealogical discourse analysis has been used to examine both \nSunni Islamic and Jewish interpretive traditions.39 It is thus reasonable to assume that it \nwould be useful also for investigating the evolution of Im\u0101m\u012b discourse on the creation of \nwoman. \n\nThis study strives to demonstrate the all-encompassing patriarchal ethos of the \npremodern interpretive tradition by pointing out notions that represent and generate the \ngender-based hegemony prevalent in the exegetes\u2019 context. First, I uncover the content \nand linguistic features of the interpretative accounts likely to portray gender aspects and \nattitudes. Second, as a particular account is naturally a product of material selection, I \ndiscuss the narrations chosen by the exegetes in conjunction with preceding commentaries, \ncarefully noting their individual opinions. Third, I track the accrual of misogynous \ndetails during the development of the interpretive discourse on the creation of woman. \nImportantly, my study develops the previous application of genealogical and discourse-\nanalytic methodology by Omaima Abou-Bakr in connection with another Quranic verse.40  \nI have elsewhere applied this approach to Sunni and Jewish exegetic discourses regarding \n\n34.  E.g., S. Rizwan, \u201cReligion, Ideology and Discourse: A Critical Discourse Analysis of Majlis-e-Hussain,\u201d \nJournal of Islamic and Middle Eastern Multidisciplinary Studies 1 (2011): 1\u201335; F. Jawad and N. Othman, \u201cA \nCritical Discourse Analysis of Risalat al-Huquq of Imam Ali al-Sajjad,\u201d Majallat al-\u02bful\u016bm al-ins\u0101niyya 24 (2017): \n50\u201369.\n\n35.  M. Nordin, \u201c\u2018Ilm al-Tafsir and Critical Discourse Analysis: A Methodological Comparison,\u201d Journal of \nLanguage Studies 15 (2015): 129\u201342.\n\n36.  M. Saar, \u201cGenealogy and Subjectivity,\u201d European Journal of Philosophy 10 (2002): 231\u201345, at 231\u201333; Gary \nGutting, Foucault: A Very Short Introduction (Oxford: Oxford University Press, 2005), 50\u201358.\n\n37.  S. Ana\u00efs, \u201cGenealogy and Critical Discourse Analysis in Conversation: Texts, Discourse, Critique,\u201d Critical \nDiscourse Studies 10 (2013): 123\u201335.\n\n38.  W. Saleh, The Formation of the Classical Tafs\u012br Tradition: The Qur\u02be\u0101n Commentary of al-Tha\u02bflab\u012b (Boston: \nBrill, 2004), 14\u201316.\n\n39.  O. Abou-Bakr, \u201cThe Interpretive Legacy of Qiwamah as Exegetical Construct,\u201d in Men in Charge? Rethinking \nAuthority in Muslim Legal Tradition, ed. M. Al-Sharmani et al., 44\u201364 (Oxford: Oneworld, 2015); von Sch\u00f6neman, \n\u201c\u2018Confine Your Women!\u2019\u201d; eadem, \u201cEvolution of Rabbinic Discourse on the Creation of Woman in Late Antiquity\u201d \n(MA thesis, University of Helsinki, 2019), available at https://helda.helsinki.fi/handle/10138/306271.\n\n40.", "start_char_idx": 24203, "end_char_idx": 27620, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6a4b19d6-9776-4226-ae46-fc7bbe2a1dd5": {"__data__": {"id_": "6a4b19d6-9776-4226-ae46-fc7bbe2a1dd5", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5f37d905-211d-4ead-bded-04d9b108c2f0", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "3902bbf14b50c8397058abb517559038bde1c88d3c42d7e63eb6997ad84440ee", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "adcd3b3e-9a70-48e1-847b-f76cd2848b57", "node_type": "1", "metadata": {}, "hash": "9978f2e6e52a8517607ee07d8242bb742e1db2cfe38d63b679a4c022a1c739b5", "class_name": "RelatedNodeInfo"}}, "text": "40.  Abou-Bakr, \u201cInterpretive Legacy.\u201d Abou-Bakr examines the accumulation of gender notions in exegeses \non the first part of the Quranic verse 4:34 and the evolution of the original term qaww\u0101m\u016bn into the patriarchal \nconstruct of qiw\u0101ma within the evolving chronological context of Quranic commentaries representing different \ntafs\u012br approaches.\n\nhttps://helda.helsinki.fi/handle/10138/306271", "start_char_idx": 27617, "end_char_idx": 28012, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "adcd3b3e-9a70-48e1-847b-f76cd2848b57": {"__data__": {"id_": "adcd3b3e-9a70-48e1-847b-f76cd2848b57", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6a4b19d6-9776-4226-ae46-fc7bbe2a1dd5", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "47f5d1bcb2150371de158b9181894c7f3812e56de86a14ed4090433d4fee849e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d6515c69-72db-4c81-b929-5b72b5136cd6", "node_type": "1", "metadata": {}, "hash": "81938ab50926b70441a240d1ab65f7c33095690eaa9771995579117ef5b33990", "class_name": "RelatedNodeInfo"}}, "text": "https://helda.helsinki.fi/handle/10138/306271\n\n\n88  \u2022  Katja von Sch\u00f6neman\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nthe creation of woman.41 I will demonstrate the significance of this methodology in \nhighlighting the genealogical character of the Im\u0101m\u012b exegetic discourse\u2014that is, the ways \nin which layers of interpretation are built upon one another and shifts and additions take \nplace within the boundaries of the interpretive community.      \n\nAnalysis: Development of Im\u0101m\u012b Exegetic Discourse\n\n1. Setting the Scene: Constituting the Im\u0101m\u012b Tradition Corpus  \n(Third\u2013Fourth/Ninth\u2013Tenth Centuries)\n\nThe development of Im\u0101m\u012b exegesis concerning the creation of woman can be roughly \ndivided into three distinct discursive stages defined, respectively, by the constituting of the \nShi\u02bfi exegetic corpus, reassertion of the interpretive tradition, and affluent hermeneutics \nand augmentations. The first stage represents the formative, \u201cpreclassical\u201d period of Im\u0101m\u012b \ntafs\u012br, and it is preserved in the compilations of the second-generation exegetes, who lived \nin the third/ninth and fourth/tenth centuries. The three pre-Buyid exegetes, who exemplify \nthis first discursive stage, are Fur\u0101t al-K\u016bf\u012b, \u02bfAl\u012b b. Ibr\u0101h\u012bm al-Qumm\u012b, and Mu\u1e25ammad b. \nMas\u02bf\u016bd al-\u02bfAyy\u0101sh\u012b. They transmitted traditions from the disciples of the infallible imams of \nTwelver Shi\u02bfi Islam, generally without adding their own comments. \n\nThe first discursive stage established the core of Im\u0101m\u012b interpretations of the Quranic \nverse at issue. In his commentary, al-K\u016bf\u012b offers a singular interpretation of Q 4:1 that \nreflects the efforts at the time to establish the identity of the Im\u0101m\u012b community. \u02bfAl\u012b b. \nIbr\u0101h\u012bm al-Qumm\u012b, by contrast, presents only the view known mainly from the Sunni \ninterpretive tradition: Eve was created from the lowest rib of Adam. Finally, al-\u02bfAyy\u0101sh\u012b \nexplains the same passage with reference to several traditions according to which Eve was \ncreated in diminutive terms either from Adam\u2019s smallest rib or from a leftover portion of \nthe clay used to fashion him. She was created from Adam, which makes her hanker after \nmen. This is, for al-\u02bfAyy\u0101sh\u012b, the reason to keep women indoors. In what follows, I will \nelaborate on the interpretations of each exegete.\n\n1.1. Ab\u016b al-Q\u0101sim Fur\u0101t b. Ibr\u0101h\u012bm b. Fur\u0101t al-K\u016bf\u012b (d. Early Fourth/Tenth Century)\n\nThe compilation known as Tafs\u012br Fur\u0101t al-K\u016bf\u012b represents tradition-based exegesis:  \nits narrations generally go back to the fifth and sixth imams as well as the disciples of the \nfirst imam, \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib (d. 40/661).42 It was authored at the end of the third/ninth \ncentury by Fur\u0101t al-K\u016bf\u012b, an important Shi\u02bfi hadith scholar and exegete, albeit apparently \nthe least known of the commentators from this discursive stage.43 The commentary reflects \nthe author\u2019s association with esoteric mysticism, which is evident in the following account \nas well.\n\n41.  Von Sch\u00f6neman, \u201c\u2018Confine Your Women!\u2019\u201d; eadem, \u201cEvolution of Rabbinic Discourse.\u201d\n42.  M. Bar-Asher, Scripture and Exegesis in Early Imami-Shiism (Boston: Brill, 1999), 29\u201332.\n43.  M. A. Amir-Moezzi, \u201cFur\u0101t b. Fur\u0101t al-K\u016bf\u012b,\u201d in Encyclopaedia of Islam, 3rd ed., ed. K. Fleet et al. (Leiden: \n\nBrill Online).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?", "start_char_idx": 27967, "end_char_idx": 31246, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d6515c69-72db-4c81-b929-5b72b5136cd6": {"__data__": {"id_": "d6515c69-72db-4c81-b929-5b72b5136cd6", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "adcd3b3e-9a70-48e1-847b-f76cd2848b57", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "442024cbb7b0545cf868c391a3fa819f876f2857d0082ccee661670fba176a27", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1335c835-74c8-4a93-a68f-c046a202e310", "node_type": "1", "metadata": {}, "hash": "e54e59948039271a366c233d9af6640717b1ae8647cb01e44e3c120590c7f790", "class_name": "RelatedNodeInfo"}}, "text": "\u2022  89\n\nFur\u0101t al-K\u016bf\u012b presents one long tradition with a thorough isn\u0101d (chain of transmitters) \nconcerning Q 4:1. It begins with a narration allegedly transmitted from the sixth imam, \nJa\u02bffar b. Mu\u1e25ammad al-S\u0323\u0101diq (d. 148/765), and originally attributed to no less than the \nProphet himself: \u201cGod created me and the people of my house from a piece of clay\u201d \n(khalaqan\u012b wa-ahl bayt\u012b min \u1e6d\u012bna). It further describes this ahl al-bayt, here referring to \nthe Shi\u02bfa, as illuminating the world with the light they have preserved since the creation.  \nThe tradition then warns the faithful against going astray and reminds them of the reward \nin the hereafter.44 \n\nThis interpretation is a remarkable deviation from those presented in other Quranic \ncommentaries of the time, particularly in that it does not connect the original verse with \nthe creation of the primordial couple, Adam and Eve. Instead, it associates the passage with \nthe creation of ahl al-bayt, apparently reflecting the author\u2019s context, which was dominated \nby the formation of the concept of im\u0101miyya between the minor and major occultations of \nthe twelfth imam (264\u2013329/874\u2013941) and the central role of al-K\u016bf\u012b\u2019s home city of Kufa as \na firm Im\u0101m\u012b stronghold with a distinctive religious literature.45 Al-K\u016bf\u012b does not, however, \nelaborate on this theme explicitly. Instead, his account\u2014and the discussion that follows \nit\u2014connects the creation with righteousness, guidance, and salvation. Furthermore, it \nmentions the substance of human creation as \u201cclay\u201d (\u1e6d\u012bna).46 However, al-K\u016bf\u012b does not \ndistinguish between different phases of human creation, and he thus does not address the \ncreation of woman specifically.\n\n1.2. Ab\u016b al-\u1e24asan \u02bfAl\u012b b. Ibr\u0101h\u012bm al-Qumm\u012b (d. after 307/919)\n\n\u02bfAl\u012b b. Ibr\u0101h\u012bm al-Qumm\u012b was a multitalented scholar who authored about a dozen books, \nthe most important one being his tradition-based exegesis. Al-Qumm\u012b\u2019s interpretation of \nQ 4:1 is brief, as is his tafs\u012br in general. He laconically states that khalaqakum min nafs \nw\u0101\u1e25ida refers to the creation of Adam, whereas khalaqa minh\u0101 zawjah\u0101 refers to that of \nEve, and that the latter was created from the former\u2019s lowest rib (min asfal a\u1e0dl\u0101\u02bfihi).47 \nThe terminology chosen resembles that of Ibn Ab\u012b \u1e24\u0101tim (d. 327/938), a contemporary \nSunni commentator, who also specified that the rib in question was the lowest one.48 It is \nremarkable that by tracing Eve to Adam\u2019s rib, al-Qumm\u012b diverges from most other Im\u0101m\u012b \nsources, which opt for \u201cclay\u201d as the origin of woman, as I will show below. In fact, it seems \n\n44.  Fur\u0101t al-K\u016bf\u012b, Tafs\u012br Fur\u0101t al-K\u016bf\u012b, ed. M. al-K\u0101\u1e93im (Beirut: Mu\u02beassasat al-T\u0101r\u012bkh al-\u02bfArab\u012b, 2011), 1:101\u20132. \nIn this edition, the traditions have been organized according to Quranic verses.\n\n45.  Bar-Asher, Scripture and Exegesis, 6\u20139; for an extensive introduction to the time period and the pre-Buyid \nexegetes representing the era, see the entire study.\n\n46.", "start_char_idx": 31248, "end_char_idx": 34174, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1335c835-74c8-4a93-a68f-c046a202e310": {"__data__": {"id_": "1335c835-74c8-4a93-a68f-c046a202e310", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d6515c69-72db-4c81-b929-5b72b5136cd6", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "889fb02b1a972c3053c740bfaed6ef5c362894bf6e02a767eab894896bd5563a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "16cfaedd-6345-48ed-96bb-e3ab20dd6cdb", "node_type": "1", "metadata": {}, "hash": "5abe12b5a01e396e3ea40e4cd609468764c7db69d67463deddbe2dd980ce4652", "class_name": "RelatedNodeInfo"}}, "text": "46.  Interestingly, this tradition evokes the well-known Im\u0101m\u012b conception of the different locations of clay\u2014\nrepresented by the Quranic terms \u02bfilliyy\u016bn and sijj\u012bn\u2014used for the creation of the imams and their enemies; see, \ne.g., M. A. Amir-Moezzi, The Divine Guide in Early Shi\u2019ism: The Sources of Esotericism in Islam (Albany: State \nUniversity of New York Press, 1994), 38\u201341.\n\n47.  \u02bfAl\u012b b. Ibr\u0101h\u012bm al-Qumm\u012b, Tafs\u012br al-Qumm\u012b, ed. \u1e6c. al-M\u016bsaw\u012b al-Jaz\u0101\u02beir\u012b (Najaf: Ma\u1e6dba\u02bfat al-Najaf, 1966), \n1:130.\n\n48.  Cf. Ibn Ab\u012b \u1e24\u0101tim al-R\u0101z\u012b, Tafs\u012br al-Qur\u02be\u0101n al-\u02bfa\u1e93\u012bm, ed. A. M. al-\u1e6cayyib (Mecca: Maktabat Niz\u0101r Mu\u1e63\u1e6daf\u0101 \nal-B\u0101z, 1999), 3:852.\n\n\n\n90  \u2022  Katja von Sch\u00f6neman\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nthat his understanding of this Quranic verse is mainly influenced by Sunni conceptions of \nits meaning. Unlike his contemporary al-K\u016bf\u012b, al-Qumm\u012b does not use his explication of this \nparticular passage to promote the development of Im\u0101m\u012b identity. However, in many other  \nparts of his commentary, al-Qumm\u012b emphasizes the superiority of the Prophet\u2019s family \nand his descendants, as well as the infallible imams, hence affirming the core of Im\u0101m\u012b \nideology.49\n\n1.3. Ab\u016b al-Na\u1e0dr Mu\u1e25ammad b. Mas\u02bf\u016bd al-\u02bfAyy\u0101sh\u012b (d. 319/932)\n\nThe third exegete of this discursive stage, Mu\u1e25ammad b. Mas\u02bf\u016bd al-\u02bfAyy\u0101sh\u012b, made \nimportant contributions to Im\u0101m\u012b jurisprudence and hadith studies as well as Arabic \nliterature. His most famous work, extensively cited by later exegetes, is his Tafs\u012br, which was \nwritten during the early fourth/tenth century.50 His agenda is characterized by polemics \nagainst rational, or opinion-based, interpretation of the Quran (tafs\u012br bi-l-ra\u02bey).51 The style \nof Tafs\u012br al-\u02bfAyy\u0101sh\u012b clearly follows tradition-based exegesis and has much in common with \nthe exegesis of the legendary Sunni scholar of the time, Ab\u016b Ja\u02bffar Mu\u1e25ammad al-\u1e6cabar\u012b (d. \n310/923). The main difference lies in the chains of transmitters: al-\u02bfAyy\u0101sh\u012b\u2019s seem to be \nsect-selective, pointing to the emergence of this feature already at such an early stage of \nIslamic history.\n\nIn the beginning of his interpretation of the passage, al-\u02bfAyy\u0101sh\u012b cites a tradition ascribed \nto Imam \u02bfAl\u012b. According to this tradition, Eve was created from a tiny rib in Adam\u2019s side \n(qu\u1e63ayr\u0101 janb \u0100dam), which was actually the smallest rib (al-\u1e0dil\u02bf al-a\u1e63ghar), when he was \nresting.52 Both the term qu\u1e63ayr\u0101, a diminutive form of qa\u1e63\u012br (\u201cshort\u201d), and the idea of \nAdam sleeping while Eve is being formed are also present in al-\u1e6cabar\u012b\u2019s commentary on \nthe same Quranic passage.53 Adding diminutive elements to the narrative clearly presents \nEve as an inferior being as compared to Adam. This tradition also appends details from the \nbiblical Garden of Eden narrative, which was quite common among contemporary Sunni \ncommentators, indicating that scholarly works circulated freely and widely at this point of \nsectarian development.", "start_char_idx": 34171, "end_char_idx": 37061, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "16cfaedd-6345-48ed-96bb-e3ab20dd6cdb": {"__data__": {"id_": "16cfaedd-6345-48ed-96bb-e3ab20dd6cdb", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1335c835-74c8-4a93-a68f-c046a202e310", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "5ffe085e591773e27e6631b09c6c9c9d349557d9cbf94767474f228465b4c588", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1e1e4c08-1551-4cc6-9d07-b9e4aed2232a", "node_type": "1", "metadata": {}, "hash": "6b4037c654ab617eba80b5318b7f788d9e5313e1a91649e40e5206a2e08f7728", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfAyy\u0101sh\u012b then cites the sixth imam, Ja\u02bffar b. Mu\u1e25ammad al-S\u0323\u0101diq: \u201cGod created \nAdam from water and clay, so the zeal (himma) of his son is in water and clay. God created \nEve from Adam, so men are the zeal of women (fa-himmat al-nis\u0101\u02be al-rij\u0101l). So, fortify them \n[fem.] in the[ir] homes (\u1e25a\u1e63\u1e63in\u016bhunna f\u012b al-buy\u016bt)!\u201d54 Notably, this narration resembles \n\n49.  Bar-Asher, Scripture and Exegesis, 39\u201345.\n50.  Bar-Asher, Scripture and Exegesis, 56\u201363.\n51.  J. McAuliffe, \u201cQuranic Hermeneutics: The Views of al-\u1e6cabar\u012b and Ibn Kath\u012br,\u201d in Rippin, Approaches to \n\nthe History, 46\u201362, at 48.\n52.  Mu\u1e25ammad b. Mas\u02bf\u016bd al-\u02bfAyy\u0101sh\u012b, Tafs\u012br al-\u02bfAyy\u0101sh\u012b, ed. H. Ras\u016bl\u012b Ma\u1e25all\u0101t\u012b (Beirut: Mu\u02beassasat al-A\u02bflam\u012b, \n\n1991), 1:241.\n53.  Ab\u016b Ja\u02bffar Mu\u1e25ammad al-\u1e6cabar\u012b (d. 310/923), J\u0101mi\u02bf al-bay\u0101n \u02bfan ta\u02bew\u012bl \u0101y al-Qur\u02be\u0101n (Cairo: D\u0101r Hijr, \n\n2001), 6:341.\n54.  Tafs\u012br al-\u02bfAyy\u0101sh\u012b, 1:241. Cf. Bauer\u2019s translation in Gender Hierarchy in the Qur\u02be\u0101n, 124. The zeal of men \n\nfor water and clay possibly refers to agriculture.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?  \u2022  91\n\na tradition that was probably initiated in early classical Sunni exegesis by Ibn Ab\u012b \u1e24\u0101tim \nand that reappears more than 400 years later in the influential commentaries of Ibn Kath\u012br \n(d. 774/1373) and Jal\u0101l al-D\u012bn al-Suy\u016b\u1e6d\u012b (d. 911/1505), which recommend keeping women \nindoors on the basis of similar reasoning.55 It is also repeated in the Shi\u02bfi tradition after \nal-\u02bfAyy\u0101sh\u012b by, for example, al-\u1e24uwayz\u012b, Mu\u1e25sin al-Fay\u1e0d, and al-Ba\u1e25r\u0101n\u012b in the eleventh/\nseventeenth century, as will be seen below.\n\nThe next two traditions cited in al-\u02bfAyy\u0101sh\u012b\u2019s work, which consolidate the understanding \nof Q 4:1 in connection with human creation and the primordial beings, depict an ideal of \nmarriage, often seen as one between first cousins. Although the vivid stories about the \nrespective marriages of Adam\u2019s sons with a houri and a jinn and the subsequent marriage \nbetween the respective offspring of the two unions do not add details on the matter \nof female creation, they reveal a major endeavor of the Im\u0101m\u012b exegetic corpus on this \nparticular Quranic verse: to solve the logical puzzle concerning the procreation of Adam\u2019s \nchildren. The matter was further elaborated upon in subsequent Shi\u02bfi commentaries, but \nthis topic lies outside the focus of my article and is thus not discussed here.\n\nThe final tradition al-\u02bfAyy\u0101sh\u012b\u2019s commentary introduces is an alternative view, attributed \nto the fifth imam, Ab\u016b Ja\u02bffar al-B\u0101qir (d. 114/732), concerning the material from which Eve \nwas created. The imam is quoted as saying that when people say that God created her from \none of Adam\u2019s ribs (min \u1e0dil\u02bf min a\u1e0dl\u0101\u02bf \u0100dam), they are lying.", "start_char_idx": 37069, "end_char_idx": 39778, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1e1e4c08-1551-4cc6-9d07-b9e4aed2232a": {"__data__": {"id_": "1e1e4c08-1551-4cc6-9d07-b9e4aed2232a", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "16cfaedd-6345-48ed-96bb-e3ab20dd6cdb", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "2ef60986b33a6cb4cf7bbb8326f6da390fc034aff643983ca2ef3fac613386d9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f4d90ee1-b801-4d06-a209-0d303d3be15b", "node_type": "1", "metadata": {}, "hash": "284dfea05007c4dbd4d6ca02bbd68d24308c1d408e126082130c894fd85989ee", "class_name": "RelatedNodeInfo"}}, "text": "The Imam marvels at the claim: \nas if God were incapable of creating her from anything but a rib! A similar speculation was \nlater presented by the Sunni commentator Fakhr al-D\u012bn al-R\u0101z\u012b (d. 606/1210) in his al-Tafs\u012br \nal-kab\u012br, arguing that since God is capable of creating Adam from dust, He must be capable \nof creating Eve from dust as well,56 but this argument was not commonly reproduced in \nlater Sunni commentaries. In the Shi\u02bfi interpretive tradition, however, it was widely known \nand has been often repeated since.\n\nAl-\u02bfAyy\u0101sh\u012b goes on to quote a statement from the Prophet, transmitted by Imam al-B\u0101qir \nfrom a member of ahl al-bayt: \u201cGod, Blessed and High, took a handful of clay and mixed it \nwith His right hand\u2014and both of His hands are right [hands]\u2014and created Adam from it. \nAnd there was some leftover clay (fa\u1e0dalat fa\u1e0dla min al-\u1e6d\u012bn), from which He created Eve.\u201d57 \n\nAl-\u02bfAyy\u0101sh\u012b\u2019s interpretation of Q 4:1 represents the beginning of a long-lasting tension in \nIm\u0101m\u012b exegesis between two incompatible views, each supported by traditions attributed \nto the imams: Eve was created from a rib or from the same clay as Adam. Although some \n\n55.  Cf. Ibn Ab\u012b \u1e24\u0101tim, Tafs\u012br, 3:852; \u02bfIm\u0101d al-D\u012bn Ism\u0101\u02bf\u012bl b. Kath\u012br, Tafs\u012br al-Qur\u02be\u0101n al-\u02bfa\u1e93\u012bm, ed. M. S. \nMu\u1e25ammad et al. (Cairo: Mu\u02beassasat Qur\u1e6duba, 2000), 3:333; and Jal\u0101l al-D\u012bn al-Suy\u016b\u1e6d\u012b, al-Durr al-manth\u016br f\u012b \ntafs\u012br al-ma\u02beth\u016br, ed. \u02bfA. M. al-Turk\u012b (Cairo: Markaz al-\u1e24ajr, 2003), 4:209. Osman cites an editorial note from a \nShi\u02bfi hadith collection according to which this might have been meant allegorically: \u201chouses\u201d actually mean \n\u201chusbands\u201d\u2014women should be made safe through marriage so that their inborn zeal toward men would not \nlead them away from the right path (Osman, Female Personalities, 28). Inloes gives an insightful summary of the \nfeatures of this tradition in her Women in Shi\u2019ism, 81.\n\n56.  Cf. Fakhr al-D\u012bn al-R\u0101z\u012b, al-Tafs\u012br al-kab\u012br wa-maf\u0101t\u012b\u1e25 al-ghayb (Beirut: D\u0101r al-Fikr, 1981), 9:167. It is \npossible that al-R\u0101z\u012b was influenced by Shi\u02bfi thought, which his commentary may also reflect.\n\n57.  Tafs\u012br al-\u02bfAyy\u0101sh\u012b, 1:242. Cf. Bauer\u2019s translation of a similar passage in Gender Hierarchy in the Qur\u02be\u0101n, \n124.\n\n\n\n92  \u2022  Katja von Sch\u00f6neman\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nindividual exegetes endorsed one or the other of these views, Im\u0101m\u012b commentators generally \nremained silent on the matter until the eleventh/seventeenth century.58 Meanwhile, the \nSunni interpretive tradition stuck firmly to the view that the initial soul was Adam and the \nmate made from it was Eve, created from Adam\u2019s rib.59 It is tempting to speculate that the \nIm\u0101m\u012b exegetes who opted for the clay explanation\u2014instead of the rib theory favored by \nthe Sunnis\u2014sought deliberately to distinguish Im\u0101m\u012b exegesis from its Sunni counterpart. \nThis position may have been part of the distinct Im\u0101m\u012b identity that took shape in the \nperiod between the occultations of the twelfth imam.\n\n2.", "start_char_idx": 39779, "end_char_idx": 42723, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f4d90ee1-b801-4d06-a209-0d303d3be15b": {"__data__": {"id_": "f4d90ee1-b801-4d06-a209-0d303d3be15b", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1e1e4c08-1551-4cc6-9d07-b9e4aed2232a", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "2397f35c402f8267859bb4554bee568ed66992ca63c702ac4853fec99cc5466f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "65fa184f-28d5-4b56-879f-46f3866e5124", "node_type": "1", "metadata": {}, "hash": "8cab2926a81195fb0525cc1e74a22b0791b874321dc92323f3d33a615b5131b5", "class_name": "RelatedNodeInfo"}}, "text": "2. Reasserting the Interpretive Tradition (Fifth\u2013Seventh/Eleventh\u2013Thirteenth Centuries)\n\nThe classical period of Im\u0101m\u012b exegesis, represented by the third generation of exegetes, \nencompasses the span from the fifth/eleventh to the seventh/thirteenth century. Shi\u02bfi \ncommentators\u2014including the three exegetes studied from this period, namely, Ab\u016b Ja\u02bffar \nMu\u1e25ammad al-\u1e6c\u016bs\u012b, Ab\u016b \u02bfAl\u012b al-Fa\u1e0dl al-\u1e6cabris\u012b, and Mu\u1e25ammad al-Shayb\u0101n\u012b\u2014drew on \nprevious traditions, Sunni and Shi\u02bfi alike, in their work.60 This phase constitutes the second \ndiscursive stage of Im\u0101m\u012b exegesis on the creation of woman, and it is defined by efforts to \nentrench the views on the matter articulated in the first stage. The scholars of this period \nworked in an environment that can be seen as the golden age of the Shi\u02bfa, during and after \nthe reigns of the Buyid (322\u2013447/934\u20131062) and Fatimid (297\u2013555/909\u20131171) dynasties, and \nit is plausible that they felt quite free to express their doctrinal beliefs in their scholarly \nworks. Nevertheless, in their writings the tiny rib allegedly used for the creation of woman \nis not only the lowest and smallest one, as in the preceding stage, but sinister and the \nfarthest one as well. In addition, the rib is further described as crooked, and its crookedness \nsymbolizes the wariness with which men should deal with women. The following sections \nelucidate the details of each commentary\u2019s account.\n\n2.1. Ab\u016b Ja\u02bffar Mu\u1e25ammad b. \u1e24asan al-\u1e6c\u016bs\u012b (d. 460/1067)\n\nAb\u016b Ja\u02bffar Mu\u1e25ammad al-\u1e6c\u016bs\u012b is one of the most influential Shi\u02bfi scholars of all time. \nBesides being a prolific writer, he is also considered the founder of Im\u0101m\u012b jurisprudence. \nHe worked under the Shi\u02bfi-favoring Buyid dynasty and authored two of the four most \nfamous Im\u0101m\u012b hadith collections.61 In his Quranic commentary, al-Tiby\u0101n f\u012b tafs\u012br al-Qur\u02be\u0101n, \nal-\u1e6c\u016bs\u012b starts his explication on verse Q 4:1 with matters pertaining to the latter part of \nthe verse. He then proceeds to the passage of interest here, asserting that according to \nall commentators, God created His creation from a single soul, and this soul was Adam.  \n\n58.  Bauer, \u201cRoom for Interpretation,\u201d 39; eadem, Gender Hierarchy in the Qur\u02be\u0101n, 125.\n59.  E.g., von Sch\u00f6neman, \u201c\u2018Confine Your Women!\u2019\u201d\n60.  Ayoub, \u201cThe Speaking Qur\u02be\u0101n and the Silent Qur\u02be\u0101n: A Study of the Principles and Development of Im\u0101m\u012b \n\nTafs\u012br,\u201d in Rippin, Approaches to the History, 177\u201398, at 185. For a thorough introduction to the era and the \ncontext of these exegetes, see C. Baker, Medieval Islamic Sectarianism (Amsterdam: Arc Humanities Press, 2019).\n\n61.  I.e., al-kutub al-arba\u02bfa; M. A. Amir-Moezzi, \u201cAl-\u1e6c\u016bs\u012b, Mu\u1e25ammad b. al-\u1e24asan,\u201d in Encyclopaedia of Islam, \n2nd ed., ed. P. J. Bearman et al., 10:745\u201346 (Leiden: Brill, 1954\u20132009). For an introduction to the Buyid dynasty, \nsee Baker, Medieval Islamic Sectarianism, 1\u201315.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?", "start_char_idx": 42721, "end_char_idx": 45642, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "65fa184f-28d5-4b56-879f-46f3866e5124": {"__data__": {"id_": "65fa184f-28d5-4b56-879f-46f3866e5124", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f4d90ee1-b801-4d06-a209-0d303d3be15b", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "eae62b8a3bd6ef0130e2d49b3cacd096dc87529e4799022bcf02d106c96327be", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e1df9da1-c1bb-481a-8fbe-58f212ce742e", "node_type": "1", "metadata": {}, "hash": "6b55c0d616611f842725c8d9c4d6d9a0d688312e5ba2a4a0ad24cf5c2f970b63", "class_name": "RelatedNodeInfo"}}, "text": "\u2022  93\n\nAl-\u1e6c\u016bs\u012b goes on to say that God\u2019s saying khalaqa minh\u0101 zawjah\u0101 refers to Eve, and he \nclaims that most commentators subscribe to the view that she was created from one of \nAdam\u2019s ribs.62 Interestingly, al-\u1e6c\u016bs\u012b appeals to an existing scholarly consensus, possibly \nencompassing Sunni as well as Shi\u02bfi commentators, which may seem surprising given his \nIm\u0101m\u012b-majority context.\n\nNext, al-\u1e6c\u016bs\u012b quotes a tradition from Imam al-B\u0101qir: God created woman from a leftover \nof the clay from which He had created Adam. He then argues that although the term \n\u201csoul\u201d is grammatically feminine, its meaning here is masculine, and the masculine form \nof the phrase\u2014nafs w\u0101\u1e25id\u2014would be correct, as well.63 Al-\u1e6c\u016bs\u012b thus seems to settle on the \ninterpretation that the woman, too, was created from clay, albeit only a leftover portion of it. \nThe concept of leftover material was already introduced in al-\u02bfAyy\u0101sh\u012b\u2019s interpretation, but \nal-\u1e6c\u016bs\u012b confirms this Im\u0101m\u012b conception by allowing potential alterations to the grammatical \nstructure of the Quranic text, concomitantly emphasizing the primacy of a male being.\n\n2.2. Ab\u016b \u02bfAl\u012b al-Fa\u1e0dl b. al-\u1e24asan al-\u1e6cabris\u012b (d. 548/1153)\n\nAl-\u1e6cabris\u012b is perhaps the best known premodern Shi\u02bfi exegete. Although his main \nteacher was a student of al-\u1e6c\u016bs\u012b, he was also taught by Sunni scholars. Al-\u1e6cabris\u012b wrote two \ncommentaries, of which the briefer one is called Jaw\u0101mi\u02bf al-j\u0101mi\u02bf f\u012b tafs\u012br al-Qur\u02be\u0101n al-maj\u012bd. \nConcerning Q 4:1, the commentary addresses the soul, nafs, which God brought into being \nfrom soil, subsequently creating Eve from one of its ribs. Al-\u1e6cabris\u012b also quotes a saying by \nthe Prophet, according to which God created people from Adam\u2019s soul and then created \ntheir mother, Eve, from it.64 It is noteworthy that al-\u1e6cabris\u012b uses a feminine suffix (-h\u0101) for \n\u201cit,\u201d most likely referring to the feminine noun nafs.\n\nThe more comprehensive of al-\u1e6cabris\u012b\u2019s Quran commentaries, Majma\u02bf al-bay\u0101n f\u012b tafs\u012br \nal-Qur\u02be\u0101n, is probably the most authoritative premodern Im\u0101m\u012b commentary.65 After \nelaborating at length on other parts of verse Q 4:1, following quite closely the commentary \nof al-\u1e6c\u016bs\u012b, al-\u1e6cabris\u012b presents a tradition explicating the passage khalaqakum min nafs \nw\u0101\u1e25ida. He states that according to all interpreters, the \u201csoul\u201d denotes Adam, despite the \nfeminine form of the word, and as evidence he quotes the words of a poet:\n\nYour father is a successor whom another bore (ab\u016bka khal\u012bfa waladathu ukhr\u0101),  \nand you are the successor of that perfection (wa-anta khal\u012bfat dh\u0101ka al-kam\u0101l).66\n\n62.  Ab\u016b Ja\u02bffar Mu\u1e25ammad al-\u1e6c\u016bs\u012b, al-Tiby\u0101n f\u012b tafs\u012br al-Qur\u02be\u0101n, ed. A. Sh. al-Am\u012bn and A. \u1e24. Qa\u1e63\u012br (Najaf: \nMaktabat al-Am\u012bn, 1989), 3:99.\n\n63.  Al-\u1e6c\u016bs\u012b, al-Tiby\u0101n, 3:99; cf. Tafs\u012br al-\u02bfAyy\u0101sh\u012b, 1:242. Correspondingly in Sunni tafs\u012br, e.g., al-\u1e6cabar\u012b, J\u0101mi\u02bf \nal-bay\u0101n, 6:339\u201340.\n\n64.", "start_char_idx": 45644, "end_char_idx": 48470, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e1df9da1-c1bb-481a-8fbe-58f212ce742e": {"__data__": {"id_": "e1df9da1-c1bb-481a-8fbe-58f212ce742e", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "65fa184f-28d5-4b56-879f-46f3866e5124", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "cc576ef06f438622811de558609b270b181bef16f2418f0a39967edbdcc757af", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "11aea6de-c37f-48ff-a22b-927f2f7f2637", "node_type": "1", "metadata": {}, "hash": "32c51920fc0a9ab20087a213d767f16c113736ea48e1160bc6643c924244e4ea", "class_name": "RelatedNodeInfo"}}, "text": "64.  Fa\u1e0dl b. al-\u1e24asan al-\u1e6cabris\u012b, Jaw\u0101mi\u02bf al-j\u0101mi\u02bf f\u012b tafs\u012br al-Qur\u02be\u0101n al-maj\u012bd (Qum: Mu\u02beassasat al-Nashr \nal-Isl\u0101m\u012b, 2003), 1:368.\n\n65.  E. Kohlberg, \u201cAl-\u1e6cabris\u012b (\u1e6cabars\u012b), Am\u012bn al-D\u012bn,\u201d in Encyclopaedia of Islam, 2nd ed., 10:40\u201341. For extensive \ninformation both on Majma\u02bf al-bay\u0101n and on its author, see B. Fudge, Qur\u2019anic Hermeneutics: Al-Tabrisi and the \nCraft of Commentary (London: Routledge, 2012).\n\n66.  Fa\u1e0dl b. al-\u1e24asan al-\u1e6cabris\u012b, Majma\u02bf al-bay\u0101n f\u012b tafs\u012br al-Qur\u02be\u0101n (Beirut: D\u0101r al-Murta\u1e0d\u0101, 2006), 3:7.\n\n\n\n94  \u2022  Katja von Sch\u00f6neman\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nThe feminine-looking noun for \u201csuccessor,\u201d khal\u012bfa,67 is used in connection with the \ngrammatically masculine \u201cfather,\u201d ab\u016b, and the masculine second-person pronoun anta. \nThat the addressee is masculine is confirmed by the use of the masculine suffix -hu in the \nfirst sentence.68 Like al-\u1e6c\u016bs\u012b, al-\u1e6cabris\u012b points out that a masculine attribute, w\u0101\u1e25id, for the \nsingle soul would have been correct as well.69\n\nAl-\u1e6cabris\u012b then asserts that most commentators agree that khalaqa minh\u0101 zawjah\u0101 \nmeans that Eve was created from one of Adam\u2019s ribs. This interpretation, he claims, is \nfurther supported by a saying of the Prophet: \u201cThe woman was created from a rib (khuliqat \nal-mar\u02bea min \u1e0dil\u02bf). If you straighten it, you break her, but if you leave her crooked, you will \nfind her pleasant (istamta\u02bfta bih\u0101).\u201d70 This narration is remarkably similar to that repeated \nin Sunni commentaries in that al-\u1e6cabris\u012b\u2019s exegesis also contains modified versions of some \nSunni hadiths whose reliability and soundness, however,  have been heavily criticized by \nthe Muslim feminist scholar Riffat Hassan.71 The tradition depicts women as disconsolately \ncrooked, perhaps even as persons with contorted morality.\n\n In sum, although al-\u1e6cabris\u012b follows his predecessor al-\u1e6c\u016bs\u012b quite closely, he ends with \na statement indicating that the substance of Eve\u2019s creation was the lowest rib of Adam.72 \nIt is noteworthy that although al-\u1e6cabris\u012b was working in an environment shaped by Shi\u02bfi \ndomination in Iran, he concludes his explication of Q 4:1 with this apparently Sunni claim. \nThis marks as a clear shift in the conception of the primordial couple\u2019s creation, and it \ncontributes to the consolidation of the image of woman as derivative and subordinate. It \nis possible that this shift reflects the supposed \u201cSunni revival\u201d that followed the so-called \nShi\u02bfi century,73 and that the political environment of Sunni resurgence might have pushed \nIm\u0101m\u012b exegetes to take Sunni conceptions more emphatically into account.\n\n67.  Feminine-looking since it concludes in a t\u0101\u02be marb\u016b\u1e6da.\n68.  In fact, the first part of the poem is also cited by Sunni exegetes in support of similar reasoning; see, e.g., \n\nal-\u1e6cabar\u012b, J\u0101mi\u02bf al-bay\u0101n, 6:339\u201340; Ab\u016b al-\u1e24asan \u02bfAl\u012b b. A\u1e25mad al-W\u0101\u1e25id\u012b (d.", "start_char_idx": 48467, "end_char_idx": 51298, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "11aea6de-c37f-48ff-a22b-927f2f7f2637": {"__data__": {"id_": "11aea6de-c37f-48ff-a22b-927f2f7f2637", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e1df9da1-c1bb-481a-8fbe-58f212ce742e", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "6175aa18eb6d0d8aff2ded14f01e4ba9d5644dd23f9351a9dfa7051b74509483", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f9f23e72-00da-46d4-ae21-7e0cb74ded9a", "node_type": "1", "metadata": {}, "hash": "c1a7ebf96472f3a4bc6f4f466ba4191dad05f07180b2e167426e02305be92ca5", "class_name": "RelatedNodeInfo"}}, "text": "468/1076), Tafs\u012br al-bas\u012b\u1e6d (Riyadh: \nWiz\u0101rat al-Ta\u02bfl\u012bm al-\u02bfA\u0304l\u012b, 2010), 6:281; al-R\u0101z\u012b, al-Tafs\u012br al-kab\u012br, 9:166. \n\n69.  Al-\u1e6cabris\u012b, Majma\u02bf al-bay\u0101n, 3:7; cf. al-\u1e6c\u016bs\u012b, al-Tiby\u0101n, 3:99.\n70.  Al-\u1e6cabris\u012b, Majma\u02bf al-bay\u0101n, 3:7. For similar passages in Sunni exegeses of the time, see, e.g., al-W\u0101\u1e25id\u012b, \n\nTafs\u012br al-bas\u012b\u1e6d, 6:282; al-R\u0101z\u012b, al-Tafs\u012br al-kab\u012br, 9:167. A comparable tradition, which notes that the woman is \n\u201clike a rib,\u201d can also be found among Shi\u02bfi traditions, albeit not in connection with the creation. For example, Ab\u016b \nJa\u02bffar al-Kulayn\u012b (d. 329/941) and Ibn B\u0101bawayh attribute this comment to the Prophet as reported by the sixth \nimam: Mu\u1e25ammad b. Ya\u02bfq\u016bb al-Kulayn\u012b, al-K\u0101f\u012b (Tehran: D\u0101r al-Kutub al-Isl\u0101miyya, 1947), 5:513; Mu\u1e25ammad b. \n\u02bfAl\u012b b. al-\u1e24usayn b. B\u0101b\u0101wayh al-Qumm\u012b, Man l\u0101 ya\u1e25\u1e0duruhu al-faq\u012bh (Qum: Jam\u0101\u02bfat al-Mudarris\u012bn f\u012b al-\u1e24awza \nal-\u02bfIlmiyya, 1885), 3:439\u201340. Interestingly, as Inloes notes (Women in Shi\u2019ism, 62), Ibn B\u0101bawayh expresses doubt \nin the report\u2019s soundness .\n\n71.  Hassan, \u201cMade from Adam\u2019s Rib\u201d; cf. al-W\u0101\u1e25id\u012b, Tafs\u012br al-bas\u012b\u1e6d, 6:281; al-R\u0101z\u012b, al-Tafs\u012br al-kab\u012br, 9:167; \nMu\u1e25ammad b. A\u1e25mad al-Qur\u1e6dub\u012b, al-J\u0101mi\u02bf li-a\u1e25k\u0101m al-Qur\u02be\u0101n (Beirut: al-Ris\u0101la, 2000), 6:6. Osman argues that \nthe view of woman as irredeemably crooked is fundamentally against the Quran and its verse 95:4, which says \nthat humans have been created f\u012b a\u1e25san taqw\u012bm, \u201cin the best of forms\u201d (Osman, Female Personalities, 27\u201328).\n\n72.  Al-\u1e6cabris\u012b, Majma\u02bf al-bay\u0101n, 3:7; cf. al-\u1e6c\u016bs\u012b, al-Tiby\u0101n, 3:99.\n73.  For a concise introduction to these somewhat debated concepts, see Baker, Medieval Islamic Sectarianism, \n\n1\u201315. For the broader debate regarding the concept of a \u201cSunni revival,\u201d see S. Mulder, The Shrines of the \u2018Alids \nin Medieval Syria (Edinburgh: Edinburgh University Press, 2014), 16, n. 16.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?  \u2022  95\n\n2.3. Mu\u1e25ammad b. al-\u1e24asan al-Shayb\u0101n\u012b (d. seventh/thirteenth century)\n\nMu\u1e25ammad b. al-\u1e24asan al-Shayb\u0101n\u012b is a little-celebrated character among premodern \nShi\u02bfi exegetes. In fact, the manuscript attributed to him does not mention his name at all.", "start_char_idx": 51299, "end_char_idx": 53439, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f9f23e72-00da-46d4-ae21-7e0cb74ded9a": {"__data__": {"id_": "f9f23e72-00da-46d4-ae21-7e0cb74ded9a", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "11aea6de-c37f-48ff-a22b-927f2f7f2637", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "a587419ddc0a2ba43bcc98d6073cd4e623c355d3af1247b89573fd7239590c76", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ca67bc9e-1901-4935-8c82-051f7de1d6c6", "node_type": "1", "metadata": {}, "hash": "10c69198cbe408d4e39d2fd96bc20d4fe5634b88380aa31931b31ba58a34f114", "class_name": "RelatedNodeInfo"}}, "text": "In fact, the manuscript attributed to him does not mention his name at all. \nHowever, his name and his authorship of the book bearing the title Nahj al-bay\u0101n \u02bfan kashf \nma\u02bf\u0101n\u012b al-Qur\u02be\u0101n is given in another contemporary work.74 In his Quranic commentary, \nal-Shayb\u0101n\u012b interprets the passage in question rather briefly. He first states, citing Imam \nal-S\u0323\u0101diq, that khalaqakum min nafs w\u0101\u1e25ida means that humankind was created \u201cfrom \nAdam,\u201d who was thus named because he was created from the surface of the earth (ad\u012bm \nal-ar\u1e0d).75 Next, al-Shayb\u0101n\u012b interprets khalaqa minh\u0101 zawjah\u0101 as referring to Eve. She was \nnamed \u1e24aww\u0101\u02be because she was created from a living thing (\u1e25ayy). According to al-Shayb\u0101n\u012b, \nGod created her from a rib on Adam\u2019s left side (\u1e0dil\u02bf al-yas\u0101r), and this tiny rib was among \nthe last ones (al-qu\u1e63ayr\u0101 \u0101khir al-a\u1e0dl\u0101\u02bf). Furthermore, Eve was called \u201ca woman\u201d (imra\u02bea) \nbecause she was created from the man (al-mar\u02be).76 \n\nThe diminutive term qu\u1e63ayr\u0101 in al-Shayb\u0101n\u012b\u2019s account was also used by al-\u02bfAyy\u0101sh\u012b a few \nhundred years earlier; in addition, it is frequently repeated in medieval Sunni commentaries. \nBy contrast, al-Shayb\u0101n\u012b\u2019s use of yas\u0101r is not replicated in any other commentary analyzed \nhere. This is thus the first, but not the last, account to specify that the tiny rib from which \nEve was created came from Adam\u2019s left side and to describe it in sinister and negative terms. \nFurthermore, the rib\u2019s being one of the last ones, \u0101khir al-a\u1e0dl\u0101\u02bf, is a novel elaboration, \nalthough many other dismissive attributes have already been applied by this stage of the \ninterpretive discourse. Notably, both the Arabic term used for \u201cwoman\u201d and Eve\u2019s proper \nname are explained by her derivative creation from the man. Together, these discursive \nfeatures serve to consolidate an understanding of women as fundamentally reliant on \nand subservient to men. This view could reflect the Sunni shift in Middle Eastern power \nrelations in this period after the transient success of Shi\u02bfi thought among the leaders.\n\n3. Blossoming of the Lore: An Affluence of Hermeneutics (Tenth\u2013Eleventh/Sixteenth\u2013\nSeventeenth Centuries)\n\nThe concept of Eve\u2019s creation is elaborated and expanded on in the third discursive \nstage of Im\u0101m\u012b exegetic discourse, examined here through the explications of Ab\u016b al-Fay\u1e0d \nal-N\u0101k\u016br\u012b, \u02bfAbd \u02bfAl\u012b b. Jum\u02bfa al-\u02bfAr\u016bs\u012b al-\u1e24uwayz\u012b, Mu\u1e25sin al-Fay\u1e0d al-K\u0101sh\u0101n\u012b, H\u0101shim \nal-Ba\u1e25r\u0101n\u012b, N\u016br al-D\u012bn al-K\u0101sh\u0101n\u012b, and M\u012brz\u0101 Mu\u1e25ammad al-Mashhad\u012b, most of whom worked \nunder the rising Safavid dynasty, which adopted Im\u0101m\u012b doctrine as the state religion. The \ncommentaries produced in this majority context are often polemical, accentuating sectarian \n\n74.  \u1e24. Darg\u0101h\u012b, introduction to Mu\u1e25ammad b. al-\u1e24asan al-Shayb\u0101n\u012b, Nahj al-bay\u0101n \u02bf an kashf ma\u02bf\u0101n\u012b al-Qur\u02be\u0101n, \ned. \u1e24. Darg\u0101h\u012b (Qum: Nashr al-H\u0101d\u012b, 1958\u201399), 1:\u1e25\u0101\u02be.\n\n75.  Al-Shayb\u0101n\u012b, Nahj al-bay\u0101n, 2:108.\n76.", "start_char_idx": 53364, "end_char_idx": 56241, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ca67bc9e-1901-4935-8c82-051f7de1d6c6": {"__data__": {"id_": "ca67bc9e-1901-4935-8c82-051f7de1d6c6", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f9f23e72-00da-46d4-ae21-7e0cb74ded9a", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "2dc9dc5313d36f407dff96eeb24f001ad78088be69efcb07702491b4076a3a8c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ebaf6c9b-a73a-4e1d-aae3-d9cb8c2f592d", "node_type": "1", "metadata": {}, "hash": "12b57150d57f31a0bf3937dd61e6c8762de8b43f15c7faff4f5eb1183e1d32d5", "class_name": "RelatedNodeInfo"}}, "text": "76.  Al-Shayb\u0101n\u012b, Nahj al-bay\u0101n, 2:108. The word imra\u02bea, translated as \u201cwoman,\u201d can be read as a derivative \n\nof the word mar\u02be used, in this sentence, for \u201cman.\u201d This tradition is also presented by the Sunni exegete Ab\u016b \nal-Layth al-Samarqand\u012b in his Ba\u1e25r al-\u02bful\u016bm, ed. \u02bfA. M. Mu\u02bfawwad et al. (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1993), \n1:328\u201329. The reasoning resembles that seen in Genesis 2:23, in which the primal man names the newly born \nfemale creature a \u201cwoman\u201d (Heb. ishsha) because she was taken from \u201cman\u201d (Heb. ish).\n\n\n\n96  \u2022  Katja von Sch\u00f6neman\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nelements. The accounts of the creation of woman presented by these exegetes frequently \ndevelop the previously constructed narrative further, mainly by introducing misogynous \nconclusions concerning the status of women. They also add dismissive attributes to the rib \nthey portray as Eve\u2019s origin and assert that she was made to satisfy Adam\u2019s diverse desires\u2014\nto provide him with entertainment, service, and sexual favors. Moreover, Mu\u1e25sin al-Fay\u1e0d \nreconciles the competing views regarding the substance of Eve\u2019s creation by pointing out \nthat the respective essences of men and women are fundamentally different, hence probably \nstrengthening the late Safavid tendency toward gender segregation. Details regarding Eve\u2019s \ncreation from an interior and sinister part of Adam are used to justify the gendered duties \nand rights of women and men. The following sections analyze the interpretations provided \nby the six exegetes from this discursive stage in detail.\n\n3.1. Ab\u016b al-Fay\u1e0d al-Fay\u1e0d\u012b al-N\u0101k\u016br\u012b (d. 1004/1595)\n\nAl-N\u0101k\u016br\u012b was an Indian polymath who made diverse contributions to politics, poetry, \nstudy of history, and exegetics.77 His Quranic commentary, called Saw\u0101\u1e6di\u02bf al-ilh\u0101m f\u012b tafs\u012br \nkal\u0101m al-malik al-\u02bfall\u0101m, comments on the relevant Quranic passage quite briefly. Al-N\u0101k\u016br\u012b \nstates that khalaqakum means \u201cHe formed you\u201d (\u1e63awwarakum), and min nafs w\u0101\u1e25ida means \nthat people have a single origin, \u201cyour father Adam.\u201d Khalaqa minh\u0101 zawjah\u0101, according to \nal-N\u0101k\u016br\u012b, indicates that Adam\u2019s spouse is \u201cyour mother Eve,\u201d and she was born of Adam\u2019s \nshoulder blade, mil\u0101\u1e6d \u0100dam.78 Al-N\u0101k\u016br\u012b\u2019s specification of a shoulder blade as Eve\u2019s origin is \na remarkable deviation from all other traditions, which claim she was fashioned from a rib, \nbut it, too, traces Eve\u2019s substance to one of Adam\u2019s bones. The shoulder blade claim does \nnot, to my knowledge, have a parallel in the texts of any Abrahamic religion. However, this \npeculiar detail is not repeated in later exegetic accounts. It is possible that it reflects the \ncontext of the author, who lived in the borderland of Islamic civilization.\n\n3.2.", "start_char_idx": 56238, "end_char_idx": 58934, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ebaf6c9b-a73a-4e1d-aae3-d9cb8c2f592d": {"__data__": {"id_": "ebaf6c9b-a73a-4e1d-aae3-d9cb8c2f592d", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ca67bc9e-1901-4935-8c82-051f7de1d6c6", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "2299a38ed8fff973f871cc7c2827f58aaf1d0e8048a25cc08bba6d90ec629ff3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "72d8c3ef-7d8d-4a58-b871-26012c154971", "node_type": "1", "metadata": {}, "hash": "ae0f488db702de06b2d4994bd1891f494e4bb0f5535662ab0b617e834ea847e8", "class_name": "RelatedNodeInfo"}}, "text": "3.2. \u02bfAbd \u02bfAl\u012b b. Jum\u02bfa al-\u02bfAr\u016bs\u012b al-\u1e24uwayz\u012b (d. between 1080/1669 and 1105/1693)\n\n\u02bfAbd \u02bfAl\u012b al-\u1e24uwayz\u012b was a hadith scholar and exegete who was based in Shiraz,  \na major Iranian city under Safavid rule.79 He held the view that traditions are essential to \nunderstanding the meaning of the Quran, and he is believed to have initiated the Akhb\u0101r\u012b \nmethod of tafs\u012br.80 Thus, al-\u1e24uwayz\u012b inaugurates a series of several exegetes identified as \nrepresentatives of the so-called Akhb\u0101r\u012b school of exegesis.81 His Tafs\u012br n\u016br al-thaqalayn, \ncompleted by 1065/1655, contains a vast variety of traditions, including several on the \n \n\n77.  M. al-Sh\u012br\u0101z\u012b, introduction to Ab\u016b al-Fay\u1e0d al-N\u0101k\u016br\u012b, Saw\u0101\u1e6di\u02bf al-ilh\u0101m f\u012b tafs\u012br kal\u0101m al-malik al-\u02bfall\u0101m, \ned. M. al-Sh\u012br\u0101z\u012b (Iran: n.p., 1996), 1:113\u201317.\n\n78.  Al-N\u0101k\u016br\u012b, Saw\u0101\u1e6di\u02bf al-ilh\u0101m, 2:6.\n79.  For an extensive introduction to the Safavid dynasty, see A. Newman, Safavid Iran: Rebirth of a Persian \n\nEmpire (London: I. B. Tauris, 2006).\n80.  Lawson, \u201cAkhb\u0101r\u012b Shi\u02bf\u012b Approaches to Tafs\u012br,\u201d 178\u201380.\n81.  R. Gleave, Scripturalist Islam: The History and Doctrines of the Akhb\u0101r\u012b Sh\u012b\u02bf\u012b School (Leiden: Brill, 2007), \n\n154.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?  \u2022  97\n\nmatter of human creation as discussed in Q 4:1. It is the most meticulous of the premodern \nShi\u02bfi commentaries analyzed in this study. \n\nAl-\u1e24uwayz\u012b begins his discussion with a tradition claiming that the name of Eve as \nwell as the Arabic word for woman (imra\u02bea) are dependent on her derivative creation, \nas already argued by al-Shayb\u0101n\u012b hundreds of years earlier,82 and that women were \ncalled \u201cwomen\u201d (nis\u0101\u02be) because there was no intimacy (uns) for Adam except for Eve.83  \nLike many other exegetes, al-\u1e24uwayz\u012b repeats earlier traditions from Tafs\u012br al-\u02bfAyy\u0101sh\u012b \nand elaborates at length on the procreation of the first couple\u2019s children, mainly providing \nevidence against the possibility that sibling marriage was involved. Returning to the details \nof human creation, al-\u1e24uwayz\u012b adds new attributes to the rib from which Eve was made \nvia a narration ascribed to Imam al-S\u0323\u0101diq: Eve was created from Adam\u2019s farthest left-hand \nrib (\u1e0dil\u02bf \u0100dam al-yusr\u0101 al-aq\u1e63\u0101).84 With the added attribute aq\u1e63\u0101, the first woman becomes \neven more marginal. Notably, al-\u1e24uwayz\u012b also uses the attribute yusr\u0101, which is usually \ninterpreted and translated as \u201cleft\u201d but which also has a potential negative connotation \nas sinister.85 In the narration, the Imam goes on to criticize theologians who insinuate \nthat God did not have the ability to create a spouse for Adam from anything but his rib\u2014\nwhich implies that Adam married a part of himself.86 Instead, the Imam describes Eve\u2019s  \ncreation thus:\n\nWhen God\u2014blessed and exalted be He\u2014created Adam from clay, He asked the angels [to \nprostrate before Adam], so they prostrated before him.", "start_char_idx": 58930, "end_char_idx": 61790, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "72d8c3ef-7d8d-4a58-b871-26012c154971": {"__data__": {"id_": "72d8c3ef-7d8d-4a58-b871-26012c154971", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ebaf6c9b-a73a-4e1d-aae3-d9cb8c2f592d", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "812c7fed05544b88b66be72d23b2eddb163d1f003b7aac3fb87c9457de8f95dd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eab64e11-ef02-4100-86bb-e678197657e2", "node_type": "1", "metadata": {}, "hash": "81a39a0fae26b7dc95601f5b1aea4322ed39e58cb8c0adc58dcfa058f24c6a26", "class_name": "RelatedNodeInfo"}}, "text": "God cast a slumber upon him, \nand then He contrived (ibtada\u02bfa) a creation for him [Adam], making her in the hole \nbetween his knees (ja\u02bfalah\u0101 f\u012b maw\u1e0di\u02bf al-nuqra allat\u012b bayna rukbatayhi). This is why the \nwoman is subordinate to the man (taba\u02bf li-l-rajul).87 \n\nThe verb ja\u02bfala in this passage can be understood to denote the creation of something from \na preexisting thing, so a reader may get the impression that the first woman was extracted \nfrom the man, further strengthening the idea of male primality, even supremacy.88  \nMost importantly, the narration adds new details: the first woman was made in a mysterious \n\n82.  \u02bfAbd \u02bfAl\u012b al-\u1e24uwayz\u012b, Tafs\u012br n\u016br al-thaqalayn, ed. H. al-Ras\u016bl\u012b al-Ma\u1e25all\u0101t\u012b (Qum: Ma\u1e6dba\u02bfat al-\u02bfIlmiyya, \n1980), 1:429; cf. al-Shayb\u0101n\u012b, Nahj al-bay\u0101n, 2:108.\n\n83.  Al-\u1e24uwayz\u012b, N\u016br, 1:430; the words \u201cwomen\u201d and \u201cintimacy\u201d share two consonants, n\u016bn and s\u012bn.\n84.  Al-\u1e24uwayz\u012b, N\u016br, 1:430.\n85.  For the negative connotation, see Q 90:8\u201320. \n86.  Al-\u1e24uwayz\u012b, N\u016br, 1:430; cf. Tafs\u012br al-\u02bfAyy\u0101sh\u012b, 1:242. Elsewhere in his commentary al-\u1e24uwayz\u012b suggests \n\nthat the rib narrative is weak, as noted by Osman (Female Personalities, 17).\n87.  Al-\u1e24uwayz\u012b, N\u016br, 1:430\u201331. Cf. Bauer\u2019s translation of a similar passage from Mu\u1e25sin al-Fay\u1e0d al-K\u0101sh\u0101n\u012b\u2019s \n\ncommentary in Gender Hierarchy in the Qur\u02be\u0101n, 126.\n88.  See A. Wadud, Qur\u02bcan and Woman: Rereading the Sacred Text from a Woman\u2019s Perspective (New York: \n\nOxford University Press, 1999), 18\u201319. Osman seems to disagree on the basis of another meaning of ja\u02bfala, \u201cto \nchange something from its previous state\u201d (Osman, Female Personalities, 38, n. 35). However, Zohar Hadromi-\nAllouche reads a similar passage, also attributed to Imam al-S\u0323\u0101diq, in Qu\u1e6db al-D\u012bn al-R\u0101wand\u012b\u2019s (d. 573/1177) \nQi\u1e63a\u1e63 al-anbiy\u0101\u02be to mean that the creation of Eve was a totally new creation (Hadromi-Allouche, \u201cCreating  \nEve,\u201d 38).\n\n\n\n98  \u2022  Katja von Sch\u00f6neman\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nplace associated with the man, and this origin is closely connected to her position in \nsociety. The creation of the first woman is thus used to justify the oppression of all women.  \nThe peculiar narration goes on to describe Adam and Eve meeting one another and the \npurpose of her creation:\n\nAdam said thereupon: O Lord, who is this good creation, who kept me company and \nwhom I look at? God said: O Adam, this is my servant (amat\u012b) Eve; would you like her \nto be with you so that she may entertain you (tu\u02benisuka), speak with you, and carry \nout your command (ta\u02betamiru li-amrika)? [Adam] said: Yes, Lord, and for that I owe \nYou thanks and praise.", "start_char_idx": 61791, "end_char_idx": 64371, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eab64e11-ef02-4100-86bb-e678197657e2": {"__data__": {"id_": "eab64e11-ef02-4100-86bb-e678197657e2", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "72d8c3ef-7d8d-4a58-b871-26012c154971", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "070685e1240db011898775283cd9a8611548b266ba82b27709f4f8467814db9b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aabe6d13-2535-4ad3-846f-981dbf00ec68", "node_type": "1", "metadata": {}, "hash": "94576d6be9b7aa449208861454347d2f287bec85d737027c2769e5b682bb3c11", "class_name": "RelatedNodeInfo"}}, "text": "God, Glorious and Almighty, said: Ask me for her hand as she \nis my servant, and she is also suitable for you as a spouse for [your] desire[s] (zawja \nli-l-shahwa). Then God set desire in him, and before that He had taught Adam the \nknowledge.89 \n\nThe purpose of the creation of woman thus seems to be to provide entertainment and \nservice for the man. She is the object of the man\u2019s lust, and she lacks knowledge. According \nto Rawand Osman, this distinction has given rise to the view that Adam is the higher soul \nand Eve is the lower one. This interpretation, Osman argues, is contrary to the original \nQuranic meaning of nafs. She further proposes that the depiction of the spouses in this \nnarrative does not represent the Quranic meaning of zawj, which refers to an equal spouse.90 \n\nThe story continues: \n\n[Adam] said: O Lord, I ask You for her hand. And what is Your wish (ri\u1e0d\u0101ka) concerning \nthis? [God] said: My wish is that you teach her the characteristics of my religion. [Adam] \nsaid: I owe You that if You wish that, O Lord! [God] said: I wished it and I married her \nto you, so she is joined to you. [Adam] said: Come to me! She said: No; you come to me!  \nSo God, Glorious and Almighty, ordered Adam to go to her and he went. Had he not \ndone it, the women would go to ask [for men\u2019s] hand[s] for themselves.91 \n\nEve\u2019s insistence that Adam go to her matches the conventional practice of patriarchal \ntraditions, in which it is generally the man who goes to the woman to propose marriage. \nAt the same time, this detail provides a rationale for the customs of its context: women are \nnot to initiate matrimonial proposals, purely because of the events during the creation.  \nIn addition, this tradition contains the key elements of an Islamic marriage\u2014a dower  \n \n\n89.  Al-\u1e24uwayz\u012b, N\u016br, 1:431. Cf. Bauer, Gender Hierarchy in the Qur\u02be\u0101n, 126. The eleventh/seventeenth-\ncentury Im\u0101m\u012b scholar al-Majlis\u012b (d. 1111/1698) gives a similar account in his monumental collection of Im\u0101m\u012b \ntraditions, most likely influencing subsequent Quranic interpretations, although with some differences: God \ncreated Eve in Adam\u2019s shape and showed her to him when he was asleep\u2014this was the first dream on earth. \nWhen Adam woke up, Eve was sitting close to his head. When he asked who she was, God identified her as \nthe person Adam had seen in his dream. Mu\u1e25ammad B\u0101qir al-Majlis\u012b, Bi\u1e25\u0101r al-anw\u0101r: al-J\u0101mi\u02bfa li-durar akhb\u0101r \nal-a\u02beimma al-a\u1e6dh\u0101r (Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, 1983), 11:115.\n\n90.  Osman, Female Personalities, 25. In addition, Inloes argues that the terminology clearly connects Eve to \nslavery (Women in Shi\u2019ism, 87).\n\n91.  Al-\u1e24uwayz\u012b, N\u016br, 1:431. Cf. Bauer, Gender Hierarchy in the Qur\u02be\u0101n, 126.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?  \u2022  99\n\n(teaching religion) and a guardian (God). The presence of elements reflecting gender \nhierarchy in this tradition prompted Amina Inloes to characterize it as an instance of \n\u201c\u02bfAbb\u0101sid-style slave-wife barter.\u201d92 It is indeed surprising that this tradition, attributed \nto one of the most frequently cited imams, is not taken into account in any of the previous \ncommentaries.", "start_char_idx": 64372, "end_char_idx": 67544, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aabe6d13-2535-4ad3-846f-981dbf00ec68": {"__data__": {"id_": "aabe6d13-2535-4ad3-846f-981dbf00ec68", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eab64e11-ef02-4100-86bb-e678197657e2", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "6aee1ce4ce85f0b480634e3deb1f951de0782a917767775636d59651255af105", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6e4ce2fd-d017-4adb-a331-af0f1c39f991", "node_type": "1", "metadata": {}, "hash": "b10edfad0327e42dfc16eb84c180070db5db17b5fd6dbc3cf51133cc14615ed8", "class_name": "RelatedNodeInfo"}}, "text": "A bit later in his commentary, al-\u1e24uwayz\u012b quotes a prophetic tradition according to \nwhich the Messenger of God was asked whether Adam was created from Eve or Eve from \nAdam, and he responded:\n\nEve was created from Adam; had Adam been created from Eve, divorce would be in the \nhands of women, not of men. So, was she created from his entirety or from some [part] \nof him? From some [part] of him; had she been created from his entirety, women could \nbe punished like men are. And from his exterior or his interior? From the interior; had \nshe been created from his exterior, the women would be unveiled like the men are. \nTherefore, women became covered. And from his right or his left (shim\u0101lihi)? From his \nleft; had she been created from his right, the female\u2019s part of the inheritance would be \nlike that of the male. Therefore, it became a portion for women and two portions for \nmen. And the testimony of two women is like that of one man. So from what was she \ncreated? He said: From the clay that was left over from his left-hand rib (min al-\u1e6d\u012bna \nallat\u012b fa\u1e0dalat min \u1e0dil\u02bfihi al-aysar).93\n\nAl-\u1e24uwayz\u012b is the first commentator thus far to use the word shim\u0101l for the left side.94  \nHe also uses the word aysar, which can be translated to mean \u201cleft\u201d as well as \u201cmore \nnegligible\u201d; the latter translation adds a negative nuance to the depiction of women. \nSignificantly, this narration also seems to justify the hierarchical duties and rights of men \nand women, which may be considered the very basis of gender inequality. It also further \ndiminishes the substance of Eve\u2019s creation: it is here the leftover clay from the creation of \nAdam\u2019s left-hand rib, not the whole of Adam. This tradition, like the next one, encapsulates \nthe Im\u0101m\u012b views on the creation of woman by encompassing the key elements of the clay, \nthe rib, and the secondary creation of the woman.95 In fact, it has been suggested that being \ncreated from such leftovers can be read as worse than being created from a rib.96\n\nAccording to a tradition attributed to Imam \u02bfAl\u012b, men were created from the earth, so \nthey are interested in the earth, whereas women were created from men, so their interest \nis in men. \u02bfAl\u012b thus declares: \u201cImprison your women, O community of men!\u201d (fa-i\u1e25bis\u016b \nnis\u0101\u02beakum y\u0101 ma\u02bf\u0101shir al-rij\u0101l). Some earlier Im\u0101m\u012b commentaries already conveyed a \nsimilar command, but al-\u1e24uwayz\u012b\u2019s is the first Im\u0101m\u012b commentary to use the same verb, \n\n92.  Inloes, Women in Shi\u2019ism, 69; see also her summary of the tradition\u2019s misogynous elements at 74\u201375. For \nBauer\u2019s discussion on a similar passage, see \u201cRoom for Interpretation,\u201d 43; Gender Hierarchy in the Qur\u02be\u0101n, 127.\n\n93.  Al-\u1e24uwayz\u012b, N\u016br, 1:434.\n94.  At least one Sunni commentator uses the same term; see Ab\u016b \u1e24ayy\u0101n al-Andalus\u012b, Tafs\u012br al-ba\u1e25r al-mu\u1e25\u012b\u1e6d, \n\ned. A. \u02bfAbd al-Mawj\u016bd et al. (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2001), 3:163.\n95.  Al-\u1e24uwayz\u012b, N\u016br, 1:434.\n96.  Inloes, Women in Shi\u2019ism, 128.\n\n\n\n100  \u2022  Katja von Sch\u00f6neman\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n\u1e25abasa, that appears in several Sunni commentaries.97 The overlap may indicate the fluidity \nof exegetic networks, which may have been less sect-selective than we tend to assume.", "start_char_idx": 67546, "end_char_idx": 70729, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6e4ce2fd-d017-4adb-a331-af0f1c39f991": {"__data__": {"id_": "6e4ce2fd-d017-4adb-a331-af0f1c39f991", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aabe6d13-2535-4ad3-846f-981dbf00ec68", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "1a18d52bb6a1ee1194d43936da4d5b089a3df62278031508045e2eb2c283cd41", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fe108669-cb9a-4ac5-a948-40224cf11644", "node_type": "1", "metadata": {}, "hash": "9abdee85f97fbf0587495372d12887ee57119c99bd9994538a1fb7b927fcc526", "class_name": "RelatedNodeInfo"}}, "text": "Invoking an alternative version of an earlier tradition calling for the seclusion of women \nmay also reflect the observed trend toward the imposition of more restrictions on women \nduring the second half of the Safavid era, possibly because of increasing urbanization and \nclericalization.98\n\n3.3. Mu\u1e25ammad b. Murta\u1e0d\u0101 Mu\u1e25sin Fay\u1e0d al-K\u0101sh\u0101n\u012b (d. 1091/1680)\n\nMull\u0101 Mu\u1e25sin al-Fay\u1e0d al-K\u0101sh\u0101n\u012b is a well-known religious scholar of Safavid Iran.  \nHe was also the son-in-law of the influential Im\u0101m\u012b philosopher Mull\u0101 S\u0323adr\u0101 (d. 1050/1635), \nwho may have influenced Mull\u0101 Mu\u1e25sin\u2019s conceptions of gender. He studied various Islamic \ndisciplines and later produced a wide variety of religious literature, including a multivolume \nQuranic commentary called Kit\u0101b al-\u1e62\u0101f\u012b f\u012b tafs\u012br al-Qur\u02be\u0101n, which he completed in \n1075/1664.99 His interpretation of the relevant sentence in Q 4:1 starts with the assertion \nthat min nafs w\u0101\u1e25ida means Adam, and khalaqa minh\u0101 zawjah\u0101 means Eve. Mu\u1e25sin then \ninvokes a long list of previous traditions on the matter, including contradictory traditions \nmentioning either a rib or leftover clay as the substance of female creation.100 Many of these \naccounts echo the Hebrew Bible, which seems to have influenced the Islamic\u2014including \nShi\u02bfi\u2014interpretive tradition in relation to the story of human creation.101 Mu\u1e25sin al-Fay\u1e0d \nalso reproduces a long narration very similar to that previously provided by al-\u1e24uwayz\u012b \nin which God creates Eve in the hole between Adam\u2019s hips (bayna warkayhi) to serve and \nentertain Adam.102 Although the location of the hole in Mu\u1e25sin al-Fay\u1e0d\u2019s account differs \n\n97.  Al-\u1e24uwayz\u012b, N\u016br, 1:434; cf. Ibn Ab\u012b \u1e24\u0101tim, Tafs\u012br, 3:852; Ibn Kath\u012br, Tafs\u012br, 3:333; al-Suy\u016b\u1e6d\u012b, al-Durr \nal-manth\u016br, 4:209. This tradition, with the same verb, can already be found in the fourth/tenth-century \ncompilation al-K\u0101f\u012b, but somewhat surprisingly it does not appear in Im\u0101m\u012b exegetic material before al-\u1e24uwayz\u012b.\n\n98.  R. Matthee, \u201cFrom the Battlefield to the Harem: Did Women\u2019s Seclusion Increase from Early to Late \nSafavid Times?,\u201d in New Perspectives on Safavid Iran: Empire and Society, ed. C. Mitchell, 99\u2013120 (London: \nRoutledge, 2010), 110. However, Matthee notes that the conventional conception of women\u2019s diminishing public \nrole during this period should be revisited and the complexity of the issue acknowledged.\n\n99.  W. C. Chittick, \u201cMu\u1e25sin-i Fay\u1e0d-i K\u0101sh\u0101n\u012b,\u201d in Encyclopaedia of Islam, 2nd ed., 7:475\u201376.\n100.  Mu\u1e25ammad b. Murta\u1e0d\u0101 al-Fay\u1e0d al-K\u0101sh\u0101n\u012b, Kit\u0101b al-\u1e62\u0101f\u012b f\u012b tafs\u012br al-Qur\u02be\u0101n, ed. M. al-\u1e24usayn\u012b al-Am\u012bn\u012b \n\n(Tehran: D\u0101r al-Kutub al-Isl\u0101miyya, 1998), 2:175\u201376.\n101.  In fact, the biblical garden narrative is even more clearly present in a Persian commentary on Q 4:1, in \n\nwhich Mull\u0101 Fat\u1e25 All\u0101h K\u0101sh\u0101n\u012b (d.", "start_char_idx": 70731, "end_char_idx": 73494, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fe108669-cb9a-4ac5-a948-40224cf11644": {"__data__": {"id_": "fe108669-cb9a-4ac5-a948-40224cf11644", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6e4ce2fd-d017-4adb-a331-af0f1c39f991", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "8e3c0981d1462b75cde73b5d2aabc9c314e78d58a1620da63cea3d82ef937322", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6fd92c2f-7c4f-4e9a-a1b2-515841ed2d2c", "node_type": "1", "metadata": {}, "hash": "1fbbb8c179be22399052db75926503bc2de9178fb00ce2d7530b51c56cabf934", "class_name": "RelatedNodeInfo"}}, "text": "988/1580) explains that \u201cWhen God Most High created Adam and brought \nhim to Paradise, he did not have, in the midst of emptiness, anyone of the same species with whom to socialize, \nalthough there were houris and servant boys of clean disposition in Paradise. He asked God Most High for \nsomeone of the same species. God put him into a deep sleep and commanded Gabriel to take out a bone from \nhis left side. And He created Eve out of this bone.\u201d Fat\u1e25 All\u0101h K\u0101sh\u0101n\u012b, Manhaj al-\u1e63\u0101diq\u012bn f\u012b ilz\u0101m al-mukh\u0101lif\u012bn \n(Tehran: \u010c\u0101pkh\u0101na-yi Mu\u1e25ammad \u1e24asan \u02bfIlm\u012b, 1917), 2:416; translation by Ilkka Lindstedt. Adam\u2019s loneliness \nand his apparent need for a woman\u2014as well as the process of her making\u2014are here depicted in a way that \nresembles the biblical creation narrative (Genesis 2:18\u201322). However, here Gabriel acts as a mediator of the \n\u201cbone,\u201d which K\u0101sh\u0101n\u012b identifies as a rib earlier in his explication, and in this account there were other human-\nlike creatures with Adam before the creation of woman.\n\n102.  Mu\u1e25sin al-Fay\u1e0d, al-\u1e62\u0101f\u012b, 2:176; cf. al-\u1e24uwayz\u012b, N\u016br, 1:430\u201331.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?  \u2022  101\n\nslightly from that in al-\u1e24uwayz\u012b\u2019s, both convey the idea that the woman is inferior to the \nman because of her derivative creation. \n\nHowever, Mull\u0101 Mu\u1e25sin also provides his own opinions and editorial comments on the \ntraditions he cites. He quotes the abovementioned tradition according to which Eve was \ncreated from Adam\u2019s insides on the left side and from the clay that was left over from \nthe creation of his left-hand rib. Interestingly, he concludes that this explains why men \nhave one rib fewer than women do.103 As is nowadays known, this claim is in fact false, \nbut its inclusion in the commentary demonstrates Bauer\u2019s point that exegeses are firmly \ndependent on the knowledge of their time.104 Furthermore, in order to harmonize the \nsomewhat contradictory views regarding the origin of the first woman and the substance \nof her creation, Mu\u1e25sin al-Fay\u1e0d finally\u2014and uniquely\u2014gives his own opinion on the matter: \n\nI say: What has been reported to us\u2014that she was created from his left-hand rib\u2014is an \nindication that the bodily, animalistic tendency (al-jiha al-jusm\u0101niyya al-\u1e25ayaw\u0101niyya) \nis stronger in women than it is in men, and the spiritual, angelic tendency (al-jiha \nal-r\u016b\u1e25\u0101niyya al-malakiyya) is contrary to it. This is because \u201cthe right\u201d alludes to the \nspiritual, heavenly world, and \u201cthe left\u201d alludes to the bodily realm. The \u201cclay\u201d is an \nexpression of the corporeal substance, and \u201cthe right\u201d is an expression of the spiritual \nsubstance, and there is no corporeal world (mulk) without a spiritual world (malak\u016bt). \nThis is the meaning of his [the imam\u2019s] saying \u201cBoth of His hands are right [hands].\u201d  \nSo the left-hand rib missing from Adam is a metaphor for some of the desires that grow \nfrom bodily dominance, which is [typically] from the physical world (khalq), and they \nare the leftover clay extracted from his [Adam\u2019s] interior, which became the substance \nof Eve\u2019s creation. It is pointed out in the tradition that in men the side of spirituality and \ncommand is stronger than the side of corporeality and physicality, unlike in women. So \nwhat is apparent is a sign of what is hidden, and this is the secret of the deficiency in \nmale bodies in relation to women.", "start_char_idx": 73495, "end_char_idx": 76851, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6fd92c2f-7c4f-4e9a-a1b2-515841ed2d2c": {"__data__": {"id_": "6fd92c2f-7c4f-4e9a-a1b2-515841ed2d2c", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fe108669-cb9a-4ac5-a948-40224cf11644", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "49472a3e8c5149de285b66d5f4042dc016382f84f5736ca749357bd1e6616d46", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3f5404b3-b5de-4ade-9448-4ced9fba3cfb", "node_type": "1", "metadata": {}, "hash": "5df15437b346bb24ef0f4a9020330bb2d65bedafa7d56e8e3378d4d6a595da7c", "class_name": "RelatedNodeInfo"}}, "text": "God\u2019s secrets are not achieved except by the people \nof the secret [i.e., the enlightened], so disbelief in the words of the infallible [imams]\u2014\npeace be upon them\u2014is due to the understanding of the Sunnis (al-\u02bf\u0101mma), which is \nbased on the apparent [meaning] and disregards the origin of the tradition.105 \n\nMu\u1e25sin al-Fay\u1e0d may be acknowledged for his effort to reconcile the somewhat contradictory \nclaims regarding the substance from which the first woman was created.106 However, his \n\n103.  Mu\u1e25sin al-Fay\u1e0d, al-\u1e62\u0101f\u012b, 2:177\u201378. There is also another tradition in the Im\u0101m\u012b hadith corpus that \nsuggests that men have fewer ribs than women do; see Inloes, Women in Shi\u2019ism, 129\u201330.\n\n104.  Bauer, \u201cRoom for Interpretation,\u201d 52; eadem, Gender Hierarchy in the Qur\u02be\u0101n, 127.\n105.  Mu\u1e25sin al-Fay\u1e0d, al-\u1e62\u0101f\u012b, 2:178. Cf. Bauer\u2019s translation of the same passage in Gender Hierarchy in the \n\nQur\u02be\u0101n, 128\u201329. Similarly, in F\u0101\u1e6dimid Ism\u0101\u02bf\u012bl\u012b interpretations, the creation of Adam and Eve is understood \nmetaphorically, as described by Bauer, \u201cSpiritual Hierarchy.\u201d\n\n106.  Another kind of harmonizing effort is evident in al-Majlis\u012b\u2019s collection of traditions (Bi\u1e25\u0101r al-anw\u0101r, \n11:116), which suggests that Im\u0101m\u012b scholars endorsed the idea that woman was created from a rib only as an \nexpression of taqiyya, precautionary dissimulation permitted to evade persecution. In fact, al-Majlis\u012b identifies \nthe rib narrative as a Sunni tradition, though he notes that it is also present in \u201cour tradition\u201d (Bi\u1e25\u0101r al-anw\u0101r, \n11:222). Al-Majlis\u012b may have played a direct role in the trend toward greater gender segregation in the late \n\n\n\n102  \u2022  Katja von Sch\u00f6neman\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nelucidation serves to confirm the presumptions of the time: men are strong, whereas women \nare weak; men are spiritual, whereas women are profane, even mundane. Other potential \nviews on the matter are presented in sectarian terms. Besides emphasizing sectarian \ndistinctions, Mull\u0101 Mu\u1e25sin\u2019s explanation of Q 4:1 thus also provides evidence in support of \ngender segregation\u2014women are simply the other, fundamentally different from men. This \nperspective is very much in line with societal developments at the time, as the visibility \nof women in society clearly shrank. As Osman points out, it is nearly preposterous that \nthe same tale that the imams had strongly rejected could suddenly be seen as a calculated \nmetaphor,107 but apparently it served well the interests of the author\u2014or those of the elite \naround him.\n\n3.4. H\u0101shim b. Sulaym\u0101n al-Ba\u1e25r\u0101n\u012b (d. 1107/1696)\n\nH\u0101shim al-Ba\u1e25r\u0101n\u012b is known as an Akhb\u0101r\u012b-affiliated commentator. In his al-Burh\u0101n \nf\u012b tafs\u012br al-Qur\u02be\u0101n, completed in 1094/1683 and closely based on traditions, he repeats \nmany of the narrations already provided in \u02bfAbd \u02bfAl\u012b al-\u1e24uwayz\u012b\u2019s N\u016br al-thaqalayn and \nMu\u1e25sin al-Fay\u1e0d\u2019s al-\u1e62\u0101f\u012b, though he generally cites them without further discussion.108 This \nis also the approach he adopts in connection with the passage of interest in this study.", "start_char_idx": 76852, "end_char_idx": 79842, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3f5404b3-b5de-4ade-9448-4ced9fba3cfb": {"__data__": {"id_": "3f5404b3-b5de-4ade-9448-4ced9fba3cfb", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6fd92c2f-7c4f-4e9a-a1b2-515841ed2d2c", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "e392b3d26da12ebbcb742d4e774ac5f815cd8064b8c11a782171d87e5e878200", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "21481f16-1f6f-4a37-9901-8f094ccec700", "node_type": "1", "metadata": {}, "hash": "d738ca9af8d0b172ce8260cef0fa0403353547d8f61f9aff4934ddaf87384ce8", "class_name": "RelatedNodeInfo"}}, "text": "For example, al-Ba\u1e25r\u0101n\u012b presents traditions according to which the name of Eve and the \nword for \u201cwoman\u201d are derivative of man, in one way or another.109 He also reproduces \nthe already mentioned traditions about women\u2019s intrinsic lust for men, which justifies \nwomen\u2019s seclusion, and the contriving of a female creature for Adam in the hole between \nhis hips, which established the woman as subordinate to the man.110 Nevertheless, as \nwith all exegetes, the personal selection of the traditions to include constitutes a form of \ninterpretation and an editorial statement.\n\n3.5. N\u016br al-D\u012bn Mu\u1e25ammad b. Murta\u1e0d\u0101 al-K\u0101sh\u0101n\u012b (d. 1115/1703)\n\nN\u016br al-D\u012bn Mu\u1e25ammad al-K\u0101sh\u0101n\u012b was a pupil of Mu\u1e25sin al-Fay\u1e0d.111 However, his \nAkhb\u0101r\u012b-style Tafs\u012br al-mu\u02bf\u012bn discusses the passage in question only briefly. Like many \nother commentaries, it affirms that khalaqakum min nafs w\u0101\u1e25ida means Adam, and khalaqa \nminh\u0101 zawjah\u0101 means Eve. However, unlike some others, N\u016br al-D\u012bn\u2019s commentary does \nnot present any alternative interpretations of the substance of Eve\u2019s creation: he states that \nEve was created from the leftover clay of Adam and that she is consequently dependent  \non him.112\n\nSafavid period, as noted by Matthee, \u201cFrom the Battlefield to the Harem,\u201d 98, citing earlier literature.\n107.  Osman, Female Personalities, 27.\n108.  Gleave, Scripturalist Islam, 226; Lawson, \u201cAkhb\u0101r\u012b Shi\u02bf\u012b Approaches to Tafs\u012br,\u201d 187\u201388.\n109.  H\u0101shim b. Sulaym\u0101n al-Ba\u1e25r\u0101n\u012b, al-Burh\u0101n f\u012b tafs\u012br al-Qur\u02be\u0101n (Beirut: Mu\u02beassasat al-A\u02bflam\u012b, 2006), 3:153.\n110.  Al-Ba\u1e25r\u0101n\u012b, al-Burh\u0101n, 3:154\u201356.\n111.  Gleave, Scripturalist Islam, 170.\n112.  N\u016br al-D\u012bn Mu\u1e25ammad al-K\u0101sh\u0101n\u012b, Tafs\u012br al-mu\u02bf\u012bn, ed. \u1e24. Darg\u0101h\u012b (Qum: Maktabat A\u0304yat All\u0101h al-\u02bfU\u1e93m\u0101 \n\nal-Mar\u02bfash\u012b, n.d.), 1:204.", "start_char_idx": 79844, "end_char_idx": 81581, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "21481f16-1f6f-4a37-9901-8f094ccec700": {"__data__": {"id_": "21481f16-1f6f-4a37-9901-8f094ccec700", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3f5404b3-b5de-4ade-9448-4ced9fba3cfb", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "a929fbd0ef8bfd4fd3e34974d8957988d6420eb8c886ec7d09963a4326e801c1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e1f65f4c-17b7-4eaa-8580-2d4bd83c4433", "node_type": "1", "metadata": {}, "hash": "cd89c77e795d2b652ea804fb579cd3caaf08f37b64f0b9b15a2287b800de4651", "class_name": "RelatedNodeInfo"}}, "text": "), 1:204.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?  \u2022  103\n\n3.6. Mu\u1e25ammad b. Mu\u1e25ammad Ri\u1e0d\u0101 al-Qumm\u012b al-Mashhad\u012b (d. 1125/1713)\n\nM\u012brz\u0101 Mu\u1e25ammad al-Mashhad\u012b\u2019s Quranic commentary Kanz al-daq\u0101\u02beiq wa-ba\u1e25r \nal-ghar\u0101\u02beib was possibly completed in the middle of the eleventh/seventeenth century. \nHe was a student of Mull\u0101 Mu\u1e25sin al-Fay\u1e0d, which explains why most of the traditions he \nincludes come from the latter\u2019s al-\u1e62\u0101f\u012b. However, not much is known about M\u012brz\u0101 Mu\u1e25ammad \nhimself.113 His discussion of Q 4:1 begins by identifying the subject of khalaqakum min nafs \nw\u0101\u1e25ida as Adam. He then gives two possible explanations for wa-khalaqa minh\u0101 zawjah\u0101: \neither God created humanity from a single person (min shakh\u1e63 w\u0101\u1e25id) and Eve from the \nleftover clay of the soul, or she was created from the single soul from which God created its \nmate. Both the terminology and the idea seem similar to those of al-\u1e6cabris\u012b half a millennium \nearlier.114 However, the expression \u201cfrom a single person\u201d is unique. It may reflect the \nauthor\u2019s understanding of the first person, Adam, as being the soul and simultaneously \nserving as the origin of human creation. M\u012brz\u0101 Mu\u1e25ammad further cites several other \ntraditions quoted by the Im\u0101m\u012b exegetes discussed above.115 In fact, certain narrations are \nrepeated by almost all the exegetes of this discursive stage, and they seem to constitute the \nmain innovation in their commentaries. M\u012brz\u0101 Mu\u1e25ammad is not an exception. He mainly \nlists earlier narrations on the topic without providing his own interpretation. \n\nThe third discursive stage is characterized by numerous elaborations on the lore \nconcerning Eve\u2019s creation, emphasizing the otherness of women and the need for their \nseclusion, in particular. This tendency is likely to represent societal developments in the \nSafavid period, which saw women\u2019s visibility diminish and restrictions on their freedom \nexpand. In addition to invoking the gendered characteristics and duties of women, \nthe commentaries frequently bring up sectarian elements, thus reflecting the political \nenvironment of their authors.\n\nConclusion\n\nThis study has examined the evolution of the Twelver Shi\u02bfi interpretive tradition, which \nlargely relies on the lore ascribed to the infallible imams. Its focus was the Quranic verse \nalmost invariably understood as describing the creation of the primordial couple, Adam \nand Eve. I analyzed the diachronic development of the Im\u0101m\u012b exegetic discourse within \nthe theoretical framework of feminist discourse analysis, which is aimed at uncovering \npower structures, especially gender hierarchies. My gender-sensitive analysis highlighted \nseveral misogynous elements and identified the patriarchal ethos apparent at every stage \nof the interpretive trajectory, in the course of which the creation of woman was first \nconceptualized as occurring after and from the man, later also for the man. Importantly, \nI showed that the construction of gender ideology in the interpretive tradition can be \nexplicated through a genealogical methodology that traces the beginning, developments, \n\n113.  Bauer, \u201cRoom for Interpretation,\u201d 209.\n114.  Mu\u1e25ammad b. Mu\u1e25ammad Ri\u1e0d\u0101 al-Qumm\u012b al-Mashhad\u012b, Tafs\u012br kanz al-daq\u0101\u02beiq wa-ba\u1e25r al-ghar\u0101\u02beib, ed. \n\n\u1e24. Darg\u0101h\u012b (Tehran: Shams al-D\u0323u\u1e25\u0101, 1968), 3:315; cf. al-\u1e6cabris\u012b, Jaw\u0101mi\u02bf al-j\u0101mi\u02bf, 1:368.\n115.  M\u012brz\u0101 Mu\u1e25ammad, Kanz al-daq\u0101\u02beiq, 3:316\u201318.", "start_char_idx": 81572, "end_char_idx": 84978, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e1f65f4c-17b7-4eaa-8580-2d4bd83c4433": {"__data__": {"id_": "e1f65f4c-17b7-4eaa-8580-2d4bd83c4433", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "21481f16-1f6f-4a37-9901-8f094ccec700", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "d2977eb23089dd476870f5475853dc07ba9bb1f001dca5c956bc442a135f2bd7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b15525b7-7562-4abc-ac46-772219c14921", "node_type": "1", "metadata": {}, "hash": "2cbfa4110e4843aebcfb22a3604d31d9781f5454548cc2103519a7de37c7a4a0", "class_name": "RelatedNodeInfo"}}, "text": "104  \u2022  Katja von Sch\u00f6neman\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nand shifts of the discourse, hence giving us a more systematic perspective on Im\u0101m\u012b exegesis. \nInterestingly, the discursive stages identified in this study are not directly dependent on \nthe religious tradition, sect, or Quranic verse,116 although the features of Im\u0101m\u012b exegeses \nwithin each stage seem to reflect the political and sectarian circumstances of the exegetes \nas well as their doctrinal beliefs.\n\nThe first discursive stage in the development of Im\u0101m\u012b exegetic discourse on the creation \nof woman took shape in the formative period of Shi\u02bfi tafs\u012br during the third\u2013fourth/ninth\u2013\ntenth centuries and reflected the formation of a distinct Im\u0101m\u012b identity in this period.  \nThis stage was defined by the establishment of the corpus of traditions on the matter.  \nEve\u2019s creation was defined in dismissive terms: she was born of either Adam\u2019s smallest \nand lowest rib or leftover clay from his creation. Because of her derivative creation, these \ntraditions argued, the woman is so promiscuous that she has to be kept indoors. The second \ndiscursive stage coincided with the classical period of Im\u0101m\u012b exegesis between the fifth/\neleventh and seventh/thirteenth centuries\u2014that is, during and shortly after the Shi\u02bfi golden \nage, when scholars were free to express Im\u0101m\u012b doctrines. In this stage, the standard views \non Eve were consolidated, and the prominence of the claimed substance of her creation, \nAdam\u2019s rib, was further minimized. In addition, the already insignificant rib was described as \ncrooked, implying the obliquity of women themselves. This dismissive view of Eve\u2019s creation \nwas expanded on during the third discursive stage of Im\u0101m\u012b exegetic discourse in the \ntenth/sixteenth to eleventh/seventeenth centuries under the flourishing Safavid dynasty.  \nThis broader political context may explain the fact that the exegetes of this stage often \nhighlight sectarian elements in their interpretations. Speculation over the pejorative \nattributes of the rib or over Eve\u2019s possible alternative (though still derivative) origins was \nwidespread, and the woman was depicted as weak, inclined toward the material and the \ncorporal, and made for the man, to serve him in various ways. The circumstances of her \ncreation were used to justify gender hierarchy, even the seclusion of women, a practice that \nseems to have grown in popularity in late Safavid society.\n\nThe content of Im\u0101m\u012b exegesis regarding the creation of woman diverges from the Sunni \ninterpretive tradition to some extent,117 although the commentaries offer evidence of the \nwide circulation of scholarly writings: Twelver Shi\u02bfi commentators frequently refer to Sunni \ntraditions and conceptions or at least to a putative transsectarian consensus. Many of the \nIm\u0101m\u012b exegetes claim that most scholars\u2014by which they probably mean also Sunni ones\u2014\nopt for Adam\u2019s rib as the substance from which the first woman was created; most of these \nIm\u0101m\u012b exegetes even seem to consider this primarily Sunni tradition correct. The rib theory \nmay have been so dominant in the intellectual context of these scholars that it simply could \nnot be ignored, and it is likely that contextual phenomena sometimes forced the exegetes \nto take Sunni views into account more centrally than they might have otherwise done.  \nAlmost all of the commentators discussed here also bring up an alternative tradition \nattributed to the fifth imam, Ab\u016b Ja\u02bffar al-B\u0101qir, according to which the material of Eve\u2019s \n\n116.  Cf. von Sch\u00f6neman, \u201cEvolution of Rabbinic Discourse\u201d; eadem, \u201c\u2018Confine Your Women!\u2019\u201d; and Abou-\nBakr, \u201cInterpretive Legacy of Qiwamah,\u201d respectively.\n\n117.  Cf. von Sch\u00f6neman, \u201c\u2018Confine Your Women!\u2019\u201d", "start_char_idx": 84982, "end_char_idx": 88709, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b15525b7-7562-4abc-ac46-772219c14921": {"__data__": {"id_": "b15525b7-7562-4abc-ac46-772219c14921", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e1f65f4c-17b7-4eaa-8580-2d4bd83c4433", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "49738c951441f319b63d3b1abead7956cea69e2f0b7e49a6e69017b23a9ded82", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e1e7678d-cd77-44ca-98e1-9f2937530d53", "node_type": "1", "metadata": {}, "hash": "8be88de8d6d9fbc547bb47de6bcd7652a50521c75cb966b3d4fa62d25c7bc277", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?  \u2022  105\n\ncreation was not a rib but clay left over from Adam\u2019s creation, an explanation that seems to be \nparticular to the Shi\u02bfi interpretive tradition. From a gender-sensitive perspective, however, \nthe difference between the two theories is limited: in both, the woman is a by-product of the \nman. Furthermore, a narration from the sixth imam, Ab\u016b \u02bfAbd All\u0101h al-S\u0323\u0101diq, reduces the \nmaterial even further, specifying that Eve was made of a leftover portion from the creation \nof Adam\u2019s rib. Thus, regardless of the details, the implications of the various accounts for \nthe status of women are remarkably similar: women are derivative, dependent, subordinate, \nand comprehensively problematic. Moreover, the diachronic development of this discourse \npoints to a corresponding genealogical trajectory: the core of the traditions on the matter \nof woman\u2019s creation was defined, then sustained and strengthened, and finally embroidered \nwith novel, imaginative elements. Whether this process mainly reflects contextual factors \nor is characteristic of religious interpretive traditions in general remains to be determined.", "start_char_idx": 88713, "end_char_idx": 89902, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e1e7678d-cd77-44ca-98e1-9f2937530d53": {"__data__": {"id_": "e1e7678d-cd77-44ca-98e1-9f2937530d53", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b15525b7-7562-4abc-ac46-772219c14921", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "f19abdfd995fdc123aefb1d41e862b3b44753e257b245775514e1a375e64a1fa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8293000a-3b38-43fd-b916-3babc23f971d", "node_type": "1", "metadata": {}, "hash": "8b51dfbce006bca31465a8de10401846ae85592e4828488e04c588a979cfff14", "class_name": "RelatedNodeInfo"}}, "text": "106  \u2022  Katja von Sch\u00f6neman\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBibliography\n\nAbou-Bakr, O. \u201cThe Interpretive Legacy of Qiwamah as Exegetical Construct.\u201d In Men in \nCharge? 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Gender Hierarchy in the Qur\u02be\u0101n: Medieval Interpretations, Modern Responses. \nCambridge: Cambridge University Press, 2015.", "start_char_idx": 89906, "end_char_idx": 92091, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8293000a-3b38-43fd-b916-3babc23f971d": {"__data__": {"id_": "8293000a-3b38-43fd-b916-3babc23f971d", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e1e7678d-cd77-44ca-98e1-9f2937530d53", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "6f9f595a94ab8ef66e0c5e343aac995522e7cdb8c53bb65eb98da9b28c21ef96", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "faa09329-9d1a-4f8b-8c24-3304b9b07fdd", "node_type": "1", "metadata": {}, "hash": "d882b3f06ccf3e1bac8130118c8aa55a42e2147f158fde4cd653638901b3a923", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?  \u2022  107\n\n\u2014\u2014\u2014. \u201cRoom for Interpretation: Qur\u2019anic Exegesis and Gender.\u201d PhD dissertation, Princeton \nUniversity, 2008.\n\n\u2014\u2014\u2014. \u201cSpiritual Hierarchy and Gender Hierarchy in F\u0101\u1e6dimid Ism\u0101\u02bf\u012bl\u012b Interpretations of the \nQur\u2019an.\u201d Journal of Qur\u2019anic Studies 14 (2012): 29\u201346.\n\nBazargani, D. \u201cA Comparative Study on Two Translations of the Holy Qur\u2019an: A Critical \nDiscourse Analysis Approach.\u201d Translation Studies 12 (2015): 49\u201364.\n\nBronson, C. \u201cEve in the Formative Period of Islamic Exegesis: Intertextual Boundaries and \nHermeneutic Demarcation.\u201d In Tafs\u012br and Islamic Intellectual History: Exploring the \nBoundaries of a Genre, edited by A. 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Grob et al., 65\u201382.", "start_char_idx": 92095, "end_char_idx": 94861, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "faa09329-9d1a-4f8b-8c24-3304b9b07fdd": {"__data__": {"id_": "faa09329-9d1a-4f8b-8c24-3304b9b07fdd", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8293000a-3b38-43fd-b916-3babc23f971d", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "738c2fcd869a494d0b543c4935e2205d4d5cdefe9074fe1500078d970ff0221d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "592becd5-4949-46c2-85e8-fa2ed30454e3", "node_type": "1", "metadata": {}, "hash": "538ece5a6926cfc007e262b45fc16ba538c1eb8161af420f4006f58e3287e360", "class_name": "RelatedNodeInfo"}}, "text": "New York: Greenwood Press, 1991. \nAvailable online at http://riffathassan.info/wp-content/uploads/2014/03/The_Issue_\nof_Woman-Man_Equality_in_the_Islamic_Tradition1.pdf.\n\n\u2014\u2014\u2014. \u201cMade from Adam\u2019s Rib? 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Rippin, \n82\u2013114.", "start_char_idx": 94862, "end_char_idx": 96846, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "592becd5-4949-46c2-85e8-fa2ed30454e3": {"__data__": {"id_": "592becd5-4949-46c2-85e8-fa2ed30454e3", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "faa09329-9d1a-4f8b-8c24-3304b9b07fdd", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "93fd6228d21b1b72f2bfade022dc44f21a32b17752d057f9e7d2513a7e5450a0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0138af5a-2c82-4dff-9f68-cd5ca4e840c7", "node_type": "1", "metadata": {}, "hash": "a8439f4a6a1bd6d36b8eb363d31924aa0a6308b60c4afd26fe6ce87a2a7ec637", "class_name": "RelatedNodeInfo"}}, "text": "Piscataway, NJ: Gorgias Press, 2013.\n\nhttp://riffathassan.info/wp-content/uploads/2014/03/The_Issue_of_Woman-Man_Equality_in_the_Islamic_Tradition1.pdf\nhttp://riffathassan.info/wp-content/uploads/2014/03/The_Issue_of_Woman-Man_Equality_in_the_Islamic_Tradition1.pdf\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?  \u2022  109\n\nKohlberg, E. \u201cAl-\u1e6cabris\u012b (\u1e6cabars\u012b), Am\u012bn al-D\u012bn.\u201d Encyclopaedia of Islam, 2nd ed., edited by P. \nJ. 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Available online at https://helda.helsinki.fi/\nhandle/10138/306271.\n\nShaikh, S.", "start_char_idx": 99015, "end_char_idx": 101395, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "33391ce4-ab59-4992-84be-8bb631ee9171": {"__data__": {"id_": "33391ce4-ab59-4992-84be-8bb631ee9171", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0138af5a-2c82-4dff-9f68-cd5ca4e840c7", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "6d9666c0e12f6f5eca7a61fb8d13502be6b091242005fffeddc05f4540e8f869", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5bea68b4-d063-44f0-b4e5-974954d09013", "node_type": "1", "metadata": {}, "hash": "5677152b6be9ecfc14d0a8f9732f0e8bb09f691f41f54cfaa2298246167efdf6", "class_name": "RelatedNodeInfo"}}, "text": "Shaikh, S. \u201cKnowledge, Women and Gender in the \u1e24ad\u012bth: A Feminist Interpretation.\u201d Islam \nand Christian\u2013Muslim Relations 15 (2004): 99\u2013108.\n\nal-Shayb\u0101n\u012b, Mu\u1e25ammad b. al-\u1e24asan. Nahj al-bay\u0101n \u02bfan kashf ma\u02bf\u0101n\u012b al-Qur\u02be\u0101n. Edited by  \n\u1e24. Darg\u0101h\u012b. Qum: Nashr al-H\u0101d\u012b, 1958\u201399.\n\nal-Sh\u012br\u0101z\u012b, M. Introduction to Ab\u016b al-Fay\u1e0d al-N\u0101k\u016br\u012b, Saw\u0101\u1e6di\u02bf al-ilh\u0101m f\u012b tafs\u012br kal\u0101m al-malik \nal-\u02bfall\u0101m, edited by M. al-Sh\u012br\u0101z\u012b. Iran: n.p., 1996.\n\nhttps://doi.org/10.1163/15692086-BJA10010\nhttps://helda.helsinki.fi/handle/10138/306271\nhttps://helda.helsinki.fi/handle/10138/306271\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nCreated After, From, and For the Man?  \u2022  111\n\nSideeg, A. \u201cTraces of Ideology in Translating the Qur\u0101n into English: A Critical Discourse \nAnalysis of Six Cases across Twenty Versions.\u201d International Journal of Applied \nLinguistics and English Literature 4 (2015): 214\u201326.\n\nSinai, N. \u201cThe Qur\u2019anic Commentary of Muq\u0101til b. Sulaym\u0101n and the Evolution of Early Tafs\u012br \nLiterature.\u201d In Tafs\u012br and Islamic Intellectual History: Exploring the Boundaries of a \nGenre, edited by A. G\u00f6rke and J. Pink, 113\u201343. Oxford: Oxford University Press, 2014.\n\nSmith, J., and Y. Haddad. \u201cEve: Islamic Image of Woman.\u201d Women\u2019s Studies International \nForum 5 (1992): 135\u201344.\n\nSteigerwald, D. \u201cTwelver Sh\u012b\u02bf\u012b Ta\u02bew\u012bl.\u201d In The Blackwell Companion to the Qur\u02be\u0101n, edited by \nA. Rippin, 373\u201385. Hoboken, NJ: Wiley, 2006.\n\nStowasser, B. Women in the Quran: Traditions and Interpretation. New York: Oxford University \nPress, 1996.\n\nSunderland, J. Gendered Discourses. Basingstoke: Palgrave Macmillan, 2004.\n\nal-Suy\u016b\u1e6d\u012b, Jal\u0101l al-D\u012bn. Al-Durr al-manth\u016br f\u012b tafs\u012br al-ma\u02beth\u016br. Edited by \u02bfA. M. al-Turk\u012b. Cairo: \nMarkaz al-\u1e24ajr, 2003.\n\nal-\u1e6cabar\u012b, Ab\u016b Ja\u02bffar Mu\u1e25ammad. J\u0101mi\u02bf al-bay\u0101n \u02bfan ta\u02bew\u012bl \u0101y al-Qur\u02be\u0101n. Cairo: D\u0101r Hijr, 2001.\n\nal-\u1e6cabris\u012b, Fa\u1e0dl b. al-\u1e24asan. Jaw\u0101mi\u02bf al-j\u0101mi\u02bf f\u012b tafs\u012br al-Qur\u02be\u0101n al-maj\u012bd. Qum: Mu\u02beassasat \nal-Nashr al-Isl\u0101m\u012b, 2003.\n\n\u2014\u2014\u2014. Majma\u02bf al-bay\u0101n f\u012b tafs\u012br al-Qur\u02be\u0101n. Beirut: D\u0101r al-Murta\u1e0d\u0101, 2006.\n\nTottoli, R. \u201cThe Corpora of Isr\u0101\u02be\u012bliyy\u0101t.\u201d In The Oxford Handbook of Qur\u2019anic Studies, edited \nby M. A. Abdel Haleem and M. A. A. Shah, 682\u201392.", "start_char_idx": 101385, "end_char_idx": 103509, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5bea68b4-d063-44f0-b4e5-974954d09013": {"__data__": {"id_": "5bea68b4-d063-44f0-b4e5-974954d09013", "embedding": null, "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8897", "node_type": "4", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "234e609a8668818e02df077d849db74ebb5957cbbe841185c681a58f3f6f183a", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "33391ce4-ab59-4992-84be-8bb631ee9171", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "7bfdb7c0afc17fe036bcd44e7aca9cc03a876548128fc5536c7040679a3b4a9c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2ea93b83-9181-497b-9f7f-726ffe73ee2b", "node_type": "1", "metadata": {}, "hash": "bb53f27cb45edd000a8c4204baa8739701c05907c73f15c11b7aa779f5d8f7aa", "class_name": "RelatedNodeInfo"}}, "text": "Oxford: Oxford University Press, 2020.\n\nal-\u1e6c\u016bs\u012b, Ab\u016b Ja\u02bffar Mu\u1e25ammad. Al-Tiby\u0101n f\u012b tafs\u012br al-Qur\u02be\u0101n. Edited by A. Sh. al-Am\u012bn and Ax. \n\u1e24. Qa\u1e63\u012br. Najaf: Maktabat al-Am\u012bn, 1989.\n\nWadud, A. Qur\u02bcan and Woman: Rereading the Sacred Text from a Woman\u2019s Perspective.  \nNew York: Oxford University Press, 1999.\n\nal-W\u0101\u1e25id\u012b, Ab\u016b al-\u1e24asan \u02bfAl\u012b b. A\u1e25mad. Tafs\u012br al-bas\u012b\u1e6d. Riyadh: Wiz\u0101rat al-Ta\u02bfl\u012bm al-\u02bfA\u0304l\u012b, 2010.\n\nWarhol, T. \u201cGender Constructions and Biblical Exegesis: Lessons from a Divinity School \nSeminar.\u201d In Language and Religious Identity: Women in Discourse, edited by A. Jule, \n50\u201372. Basingstoke: Palgrave Macmillan, 2007.\n\nWodak, R. Gender and Discourse. London: Sage, 1997.\n\n\u2014\u2014\u2014. \u201cWhat CDA Is About: A Summary of Its History, Important Concepts and Its \nDevelopments.\u201d In Methods of Critical Discourse Analysis, edited by R. Wodak and  \nM. Meyer, 1\u201313. London: Sage, 2001.", "start_char_idx": 103510, "end_char_idx": 104383, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2ea93b83-9181-497b-9f7f-726ffe73ee2b": {"__data__": {"id_": "2ea93b83-9181-497b-9f7f-726ffe73ee2b", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5bea68b4-d063-44f0-b4e5-974954d09013", "node_type": "1", "metadata": {"identifier": "alusur-8897", "author": "von Sch\u00f6neman, Katja", "title": "Created After, From, and For the Man? : Development of Premodern Shi\u02bfi Exegetic Discourse on the Creation of Woman", "date": "2021-12-05", "file": "alusur-8897.pdf"}, "hash": "494693a98d86c493ef2040a177854cd6acda1391fa27444cf4ea93bf192d65b5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ad47cfc5-0265-4a08-9715-6c47ff348d1d", "node_type": "1", "metadata": {}, "hash": "cb3cc50d01827b89f49e643f8fd8de6503036c7288586eb6e09f1d93426f50be", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021): 112-180\n\nAlong with the history of Ya\u1e25y\u0101 b. Sa\u02bf\u012bd al-An\u1e6d\u0101k\u012b, with which it has a close and complex relationship, the Life of Christopher is one of our most important testimo-nies to Christian life in \u1e24amd\u0101nid Syria.1 The Chalcedonian patriarch Christopher  \n(d. 356/967), whose birth name was \u02bf\u012as\u0101, was born and raised in Baghdad, the Life tells us.  \nHe then moved to Syria and entered the \u1e24amd\u0101nid bureaucracy, where he became a favorite \nof the emir Sayf al-Dawla (r. 333\u201356/944\u201367). In about 349/960, he became the patriarch \nof Antioch, the last to serve in that position before the Byzantine conquest of the city  \nin 358/969. The Life was written by the Byzantine official Ibr\u0101h\u012bm b. Y\u016b\u1e25ann\u0101. Ibr\u0101h\u012bm \nknew Christopher when the former was a young boy, but he did not write the Life until \n\n1.  Much of the information in this introduction, along with an earlier version of this translation, can also be \nfound in my dissertation: Joshua Mugler, \u201cA Martyr with Too Many Causes: Christopher of Antioch (d. 967) and \nLocal Collective Memory\u201d (PhD diss., Georgetown University, 2019).\n\nThe Life of Christopher\n\nJoShua Mugler\nHill Museum and Manuscript Library\n\n(jmugler001@hmml.org)\n \n\n\u00a9 2021 Joshua Mugler. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nAbstract\nChristopher, a native of Baghdad who became patriarch of Antioch in about 349/960, was assassinated by Muslim \nrebels in 356/967 because of his loyalty to their Muslim ruler. When the Byzantines conquered Antioch two \nyears later, his story was told in a variety of ways by those with different and competing interests. Christopher \nwas mentioned in Byzantine histories and in Antiochian liturgies. However, by far the most extensive and \ndetailed version of the story comes to us in the Life of Christopher, written by Ibr\u0101h\u012bm b. Y\u016b\u1e25ann\u0101, a Byzantine \nbureaucrat and translator who grew up in Antioch and knew Christopher when he, Ibr\u0101h\u012bm, was a young boy. \nThe hagiography was originally composed in Greek and translated by its author into Arabic, but only the Arabic \nsurvives. Here I provide, for the first time, both a critical edition of the two known Arabic manuscripts and a full \nEnglish translation. This text is a valuable testimony to Christian life in Antioch under both the \u1e24amd\u0101nids and \nthe Byzantines, and to the difficulties of life along the constantly shifting frontier of medieval northern Syria.\n\nmailto:jmugler001%40hmml.org?subject=\n\n\n113  \u2022  JoShua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nhis old age, around the late 410s/1020s. According to the heading of the text, he originally \nwrote it in Greek and then translated his own text into Arabic. Nevertheless, only the Arabic \nsurvives\u2014and that only in two or possibly three manuscripts, one of which is currently \nunaccounted for.\n\nThe \u1e24amd\u0101nids were one of many provincial dynasties that came to power as the central \nauthority of the \u02bfAbb\u0101sid caliphate found itself stretched thin.2 They were members of the \nArab tribe of Taghlib and originated from northern Mesopotamia. Nominally subordinate \nto the government in Baghdad, different branches of the family ruled Mosul and Aleppo \nfrom the early fourth/tenth century to the early fifth/eleventh.", "start_char_idx": 41, "end_char_idx": 3561, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ad47cfc5-0265-4a08-9715-6c47ff348d1d": {"__data__": {"id_": "ad47cfc5-0265-4a08-9715-6c47ff348d1d", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2ea93b83-9181-497b-9f7f-726ffe73ee2b", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "88f671d82ceb34dd9cd22e723208e366646eadb5d4ae15f0e43f35db683f8a9e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5f1d6c6b-4423-40e4-a52e-81c1e3af92d8", "node_type": "1", "metadata": {}, "hash": "f4284eb9e60c2c945e043c258f30f45cef3a4a03576e23c91de9ff57e44cc119", "class_name": "RelatedNodeInfo"}}, "text": "It seems that they had \nSh\u012b\u02bf\u012b sympathies, but they were not aggressively sectarian, and their allegiances sometimes \nshifted with the tides of political opportunism.3\n\nMost of Christopher\u2019s adult life took place under the rule of the first \u1e24amd\u0101nid emir \nof Aleppo, Sayf al-Dawla. Sayf al-Dawla made himself famous by patronizing some of the \nmost prominent writers of the time, most notably the poets al-Mutanabb\u012b (d. 354/965) and \nAb\u016b Fir\u0101s al-\u1e24amd\u0101n\u012b (320\u201357/932\u201368), a cousin of the emir.4 Other scholars criticized Sayf \nal-Dawla\u2019s harsh policies, but in the Life of Christopher we can see the protagonist receiving \nsome of the same generous patronage that prompted so many celebrated poems.5\n\nUnfortunately for Sayf al-Dawla, his rise to power in northern Syria coincided with a great \nexpansion in Byzantine power, and during the reigns of Sayf al-Dawla and his descendants, \nthe Byzantine Empire began to regain territory in this region for the first time since the \nfirst-/seventh-century Muslim conquests. Most of the Life\u2019s action takes place within this \ncontext, as Byzantine advances led to panic and rebellion in cities such as Antioch that grew \never nearer to the border. A major rebellion broke out in Antioch in 354/965, and this forms \nthe pivot point of Christopher\u2019s patriarchate in the Life.6 Although Sayf al-Dawla was able \nto suppress the uprising, he had already begun to suffer from hemiplegia and was largely \nconfined to his bed until his death in \u1e62afar 356/February 967, at which point the brief power \nvacuum prompted further chaos in \u1e24amd\u0101nid territory.\n\nAs the \u1e24amd\u0101nids struggled with both internal and external pressures, the armies of \nEmperor Nikephoros II (r. 352\u201359/963\u201369) conquered Antioch in Dh\u016b al-\u1e24ijja 358/October \n969. Although Nikephoros was soon assassinated, his successor, John I (r. 359\u201365/969\u201376), \nthrilled to have regained control of the city that was once the great metropolis of Syria, \nquickly sought to reintegrate Antioch into the empire. As Gilbert Dagron puts it, \u201cwithout \nAntioch, the \u2018reconquest\u2019 would win no more for Byzantium than some lands and cities; \n\n2.  Hugh Kennedy, The Prophet and the Age of the Caliphates: The Islamic Near East from the Sixth to the \nEleventh Century (London: Routledge, 2016), 229\u201343; Clifford Edmund Bosworth, The Islamic Dynasties: A \nChronological and Genealogical Handbook (Edinburgh: University Press, 1967), 49\u201350; Marius Canard, Histoire \nde la dynastie des H\u2019amdanides de Jaz\u00eera et de Syrie (Paris: Presses universitaires de France, 1953).\n\n3.  Kennedy, Prophet, 231.\n4.  For selections from these poets and other authors that discuss Sayf al-Dawla and the events that took \n\nplace under his rule, see Marius Canard, Sayf al Daula (Algiers: Editions Jules Carbonel, 1934).\n5.  Hugh Kennedy mentions the geographer Ibn \u1e24awqal, who painted \u201ca grim picture of overtaxation and \n\nexploitation\u201d; see Kennedy, Prophet, 229.\n6.  Ibid., 241.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  114\n\nwith Antioch, it created a second pole, the virtual capital of a Roman Orient.\u201d7 John sent \nsecular and ecclesiastical administrators from Constantinople and other parts of the empire \nto make Antioch Roman again.", "start_char_idx": 3562, "end_char_idx": 6780, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5f1d6c6b-4423-40e4-a52e-81c1e3af92d8": {"__data__": {"id_": "5f1d6c6b-4423-40e4-a52e-81c1e3af92d8", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ad47cfc5-0265-4a08-9715-6c47ff348d1d", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "1a12071df319fbcc4a1ad2a11eff9af15eb966e2838373aeedba731df05add97", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8cc489ce-b689-412d-8677-c8f8aa113af7", "node_type": "1", "metadata": {}, "hash": "ebbf73c6d93469926a0899431047232ba0c9695fec55292121eaa70c37ae2b77", "class_name": "RelatedNodeInfo"}}, "text": "These administrators included the new patriarch, Theodore \nII, who is mentioned briefly in the Life.8 The empire undertook the translation of the liturgy \nof Constantinople into Syriac for use in the Church of Antioch, replacing local practices \nwith those of the capital.9 The Life also mentions several stages of imperial commemoration \nof Christopher, showing the new administration\u2019s determination to incorporate this local \nmartyr into the new ecclesiastical order.\n\nThe Life was written after about fifty years of these imperial efforts and reflects some \ndegree of local discontent with Roman control. The preceding rule of Sayf al-Dawla is \npresented in glowing terms, emphasizing the nuances and positive aspects of life with \nMuslims at a time when the empire viewed them primarily as foreign enemies. The text \ncelebrates the autonomy and influence of the Antiochian Church under Muslim rule, in \nstark contrast to the situation of the church within the Byzantine Empire. Around the time \nthat the Life was composed, in the late 410s/1020s, the empire\u2019s fortunes in the region \nbegan to turn again, and after decades of stagnation and lost ground, Antioch fell to the \nSeljuk Turks in 477/1084.\n\nWe know fairly little about the life of Ibr\u0101h\u012bm b. Y\u016b\u1e25ann\u0101, author of the Life of \nChristopher, but we can make a general sketch.10 He was born in the early 340s/950s in \nAntioch to a prominent family with close connections to the church, and he was educated \nthere under Patriarch Christopher. He spent his career within the Byzantine bureaucracy \nand attained the rank of pr\u014dtospatharios, along the way producing Arabic translations \nof some of the Greek works that had recently become available in Antioch thanks to the \nByzantine reconquest of that city. These included works attributed to some of the greatest \nfourth-century CE Christian theologians, such as Pseudo-Dionysius the Areopagite and \nIbr\u0101h\u012bm\u2019s older contemporary Symeon Metaphrast\u0113s. It is very likely that he was also closely \ninvolved with the imperial project of translating the Constantinopolitan liturgy into Syriac. \nLate in life, Ibr\u0101h\u012bm finally found the time to compose a hagiography of Christopher in Greek \nand Arabic\u2014likely in conjunction with the celebration of Christopher\u2019s life under Patriarch \nNicholas II in the 410s/1020s\u2014as he had long intended to do. He must have died around \n421/1030 or shortly thereafter. Although he is not as famous as some other translators \nfrom middle Byzantine Antioch, most notably \u02bfAbd All\u0101h b. al-Fa\u1e0dl (d. ca. 444/1052), his life \n \n\n7.  Gilbert Dagron, \u201cMinorit\u00e9s ethniques et religieuses dans l\u2019Orient byzantin a la fin du Xe et au XIe si\u00e8cle: \nL\u2019immigration syrienne,\u201d Travaux et m\u00e9moires 6 (1976): 177\u2013216, at 205.\n\n8.  Theodore is mentioned in \u00a718 of the Life. For examples of Byzantines sent to administer the frontier cities, \nsee Jean Darrouz\u00e8s, ed., \u00c9pistoliers byzantins du Xe si\u00e8cle (Paris: Institut fran\u00e7ais d\u2019\u00e9tudes byzantines, 1960).\n\n9.  Joseph Nasrallah, \u201cLa liturgie des patriarcats melchites de 969 \u00e0 1300,\u201d Oriens christianus 71 (1987): \n156\u201381, at 156\u201359; Sebastian Brock, \u201cSyriac Manuscripts Copied on the Black Mountain, near Antioch,\u201d in Lingua \nrestituta orientalis, ed. Regine Schulz and Manfred G\u00f6rg, 59\u201367 (Wiesbaden: Otto Harrassowitz, 1990), 66\u201367.\n\n10.  For more details on Ibr\u0101h\u012bm, see Joshua Mugler, \u201cIbr\u0101h\u012bm ibn Y\u016b\u1e25ann\u0101 and the Translation Projects of \nByzantine Antioch,\u201d in Patristic Literature in Arabic Translations, ed. Barbara Roggema and Alexander Treiger, \n180\u201397 (Leiden: Brill, 2020).", "start_char_idx": 6781, "end_char_idx": 10333, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8cc489ce-b689-412d-8677-c8f8aa113af7": {"__data__": {"id_": "8cc489ce-b689-412d-8677-c8f8aa113af7", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5f1d6c6b-4423-40e4-a52e-81c1e3af92d8", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "218fa8c0eb693be757eb4a735b83cb50cf647f7ba2077a6df3c34d9b5d6745d8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "566b7b19-05c3-480f-8e4e-34a83a33d5aa", "node_type": "1", "metadata": {}, "hash": "e5cb09b00d1fb2d427d6f842eed9f45d7eba1c234001642fba3bc40407f9d2d3", "class_name": "RelatedNodeInfo"}}, "text": "115  \u2022  JoShua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\noffers an important window into the transition from \u1e24amd\u0101nid Muslim rule to Byzantine \nChristian rule in Antioch, which he describes in the Life.11\n\nOther testimonies to Christopher\u2019s story are far more limited in detail. They include \nByzantine histories in Greek and entries in Antiochian liturgical calendars, both Syriac and \nArabic. The history of Leo the Deacon, for example, claims that Antioch\u2019s \u201cformer Hagarene \nruler killed the patriarch Christopher, an apostolic and divinely inspired man, by driving a \njavelin through his chest, bringing against the man the charge of reverence for Christ the \nSavior.\u201d12 This brief statement strips the story of any complexity and lends itself well to a \npolemic against the tyranny endured by Christians under Muslim rule. By contrast, the Life \nprovides a much more nuanced picture of the situation.\n\nThe earliest and most reliable manuscript of the Life is Sinai Arabic 405 (S), which \nconsists of the May\u2013June volume of a full-year Menologion, a compilation of saints\u2019 lives \naccording to the ecclesiastical calendar.13 The manuscript was copied at Mount Sinai in \nK\u0101n\u016bn al-Awwal 6843 Anno mundi, or Rab\u012b\u02bb al-Th\u0101n\u012b 735/December 1334. It was microfilmed \nby the Library of Congress in 1950, and the microfilm has now been made digitally available \non the library\u2019s website. More recently, the manuscript has been digitized in color and \nmade available through the website of UCLA\u2019s Sinai Manuscripts Digital Library project.14\n\nThe second manuscript (Z) was copied by B\u016blus b. al-Za\u02bf\u012bm (d. 1079/1669), also known \nas Paul of Aleppo, son of Patriarch Makarios III (d. 1083/1672). It is a compilation of stories \nand other texts relevant to the history of Antioch. This manuscript was published with \na French translation by Habib Zayat in 1952, but Zayat did not have access to the Sinai \nmanuscript. Zayat says that B\u016blus\u2019s manuscript \u201cis found in our possession\u201d (se trouve en \nnotre possession) but does not clarify this statement or explain where the manuscript is \nlocated.15 After his death in 1954, the matter became even more obscure, and there is now \n\n11.  For more on \u02bfAbd All\u0101h, see Alexandre M. Roberts, Reason and Revelation in Byzantine Antioch: The \nChristian Translation Program of Abdallah ibn al-Fadl (Oakland: University of California Press, 2020).\n\n12.  Leo the Deacon, The \u201cHistory\u201d of Leo the Deacon: Byzantine Military Expansion in the Tenth Century, \ntrans. Alice-Mary Talbot and Denis F. Sullivan (Washington, DC: Dumbarton Oaks Research Library and \nCollection, 2005), VI.6.\n\n13.  On the Antiochian Menologion, the large, full-year compilation of hagiographies that includes this \nmanuscript, see Alexander Treiger, \u201cSinaitica (1): The Antiochian Menologion, Compiled by Hieromonk Y\u016b\u1e25ann\u0101 \n\u02bfAbd al-Mas\u012b\u1e25 (First Half of the 13th Century),\u201d Khrist\u012bansk\u012b\u012d Vostok\u02ba 8 (2017): 215\u201352; Habib Ibrahim, \u201cListe des \nvies de saints et des hom\u00e9lies conserv\u00e9es dans les Ms. Sina\u00ef Arabe 395\u2013403, 405\u2013407, 409 et 423,\u201d Chronos 28 \n(2018): 47\u2013114. Treiger has recently redated the life of Y\u016b\u1e25ann\u0101 \u02bfAbd al-Mas\u012b\u1e25, and thus the compilation of the \nAntiochian Menologion, to the early fifth/eleventh century.", "start_char_idx": 10337, "end_char_idx": 13554, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "566b7b19-05c3-480f-8e4e-34a83a33d5aa": {"__data__": {"id_": "566b7b19-05c3-480f-8e4e-34a83a33d5aa", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8cc489ce-b689-412d-8677-c8f8aa113af7", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "1f39c396c707695309c7bfb96252f1041908be309221f98b2cb7768d8a69a134", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "da172b7a-8ddf-45d9-9fb4-71ee1efad585", "node_type": "1", "metadata": {}, "hash": "68f210c3166e6c481b8dd12d8168f281e0718104eca95836c9c46406740d339f", "class_name": "RelatedNodeInfo"}}, "text": "A note in the Menologion indicates that Y\u016b\u1e25ann\u0101 \nwas a contemporary and acquaintance of Ibr\u0101h\u012bm, and in fact it is now clear that he must have been one of \nChristopher\u2019s disciples, mentioned at the end of his Life as \u201cAnb\u0101 Y\u016b\u1e25ann\u0101 the Marvelous.\u201d See Alexander \nTreiger, \u201cThe Beginnings of the Graeco-Syro-Arabic Melkite Translation Movement in Antioch,\u201d Scrinium 16 \n(2020): 306\u201332, at 327\u201332. Habib Ibrahim has also edited an abridged version of the Menologion, published as \nY\u016b\u1e25ann\u0101 \u02bf Abd al-Mas\u012b\u1e25 al-An\u1e6d\u0101k\u012b, Ma\u02bf\u012bn al-\u1e25ay\u0101t: al-Markab al-s\u0101\u02beir f\u012b m\u012bn\u0101\u02be al-naj\u0101t, al-ma\u02bfr\u016bf bi-Kit\u0101b al-d\u016bl\u0101b, \ned. \u1e24ab\u012bb Ibr\u0101h\u012bm, 2 vols. (Beirut: Markaz al-Tur\u0101th al-\u02bfArab\u012b al-Mas\u012b\u1e25\u012b, 2020\u201321).\n\n14.  https://sinaimanuscripts.library.ucla.edu/ (accessed July 12, 2021). The Library of Congress microfilm is \navailable at https://www.loc.gov/item/00279389955-ms/.\n\n15.  Habib Zayat, \u201cVie du patriarche melkite d\u2019Antioche Christophore (\u2020 967) par le protospathaire Ibrah\u00eem b. \nYuhanna: Document in\u00e9dit du Xe si\u00e8cle,\u201d Proche-Orient chr\u00e9tien 2 (1952): 11\u201338, 333\u201366, at 13.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  116\n\nno way to determine where this copy can be found. Fortunately Zayat\u2019s edition is available \nuntil B\u016blus\u2019s manuscript is uncovered again.\n\nAlexander Treiger has recently discovered an additional copy of the Antiochian \nMenologion, presumably including the Life of Christopher, located in St. Petersburg: \nNational Library of Russia, Arab. N.S. 92.16 This eight-volume set was copied in Damascus in \n1261/1845 by \u1e24ann\u0101 b. Jirjis \u1e62arr\u016bf al-Dimashq\u012b. Treiger believes that it was copied from a \nmanuscript in the collection of the Greek Orthodox patriarchate in Damascus and that the \nantigraph was subsequently destroyed in the sectarian conflicts of 1276/1860, while Arab. \nN.S. 92 was brought to Russia by Porfir\u012b\u012d Uspensk\u012b\u012d. It will hopefully be available for study \nsoon, but I have not been able to consult it in the process of preparing this edition.\n\nAn edition of the text was published by Ignatius Dick in 1997, but even though it uses \nboth the Sinai manuscript and Zayat\u2019s text, it is not a critical edition.17 It lacks a thorough \npresentation of the variants between the manuscripts and instead presents a seamless text \nthat leans heavily on the Sinai manuscript, bringing in occasional corrections from Zayat. \nFurthermore, it is extremely difficult to obtain a copy of this book outside the Middle East. \nFinally, Sofia Moiseeva published a Russian translation of Zayat\u2019s text in 2013, incorporating \nonly those Sinai variants that were found in a short excerpt published in a 1979 article by \nJoseph Nasrallah.18\n\nZayat explains that his copy of the text was damaged and that B\u016blus himself was copying \nfrom a badly damaged copy. B\u016blus writes:\n\nBe aware, my brother, that at the beginning of the patriarchate of my father, I found this \nmarvelous and unique account at the end of a very old book, badly written, deprived of \ndiacritical points, nearly illegible, and gnawed by mites; numerous passages had also \ndisappeared. But in all the Arab countries with their monasteries and churches, I have \nnot been able to find a second copy of it.", "start_char_idx": 13555, "end_char_idx": 16731, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "da172b7a-8ddf-45d9-9fb4-71ee1efad585": {"__data__": {"id_": "da172b7a-8ddf-45d9-9fb4-71ee1efad585", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "566b7b19-05c3-480f-8e4e-34a83a33d5aa", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "19ef568820976d9171daacedd85b6ed78177413c2efc694b8acc49762e369b22", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0a7696c7-89c9-4bb4-88fe-46b6114cabf7", "node_type": "1", "metadata": {}, "hash": "030d85d9cfe06951cadb3be484de7cb7b6cd76445e802fcb9664184d8f40ef43", "class_name": "RelatedNodeInfo"}}, "text": "I believed it necessary to reproduce it here, \nbecause it is so precious.19\n\nThus Zayat\u2019s text, although extremely valuable as a second witness alongside Sinai Ar. 405, \nhas suffered greatly from the ravages of time.\n\nThe historical sections of the Life bear an obvious resemblance to those found in Ya\u1e25y\u0101 \nb. Sa\u02bf\u012bd al-An\u1e6d\u0101k\u012b\u2019s history, known as the Dhayl. Scholars have typically explained the \nsimilarity by claiming that the Life is \u201cthe source\u201d of these elements of the Dhayl.20 In \nmost cases, these scholars worked only with Zayat\u2019s published text, in which the verbatim \n\n16.  Treiger, \u201cBeginnings,\u201d 332.\n17.  Ighn\u0101\u1e6diy\u016bs D\u012bk, S\u012brat al-ba\u1e6driyark Khar\u012bs\u1e6d\u016bf\u016brus al-An\u1e6d\u0101k\u012b \u1e63ad\u012bq Sayf al-Dawla (Aleppo: n.p., 1997).\n18.  Ibr\u0101h\u012bm b. Y\u016b\u1e25ann\u0101, \u201cZhitie antiokhi\u012dskogo patriarkha Khristofora,\u201d trans. S. A. Moiseeva, in Araby-\n\nKhristiane v istorii i literature Blizhnego Vostoka, ed. N. G. Golovnina, 28\u201361 (Moscow: PSTGU, 2013); Joseph \nNasrallah, \u201cDeux auteurs melchites inconnus du Xe si\u00e8cle,\u201d Oriens christianus 63 (1979): 75\u201386, at 79\u201382. The \ntranslation is reprinted in Moiseeva\u2019s 2015 monograph; see Sofia A. Moiseeva, Arabskai\u0361a mel\u2019kitskai\u0361a agiografii\u0361a \nIX\u2013XI vekov (Moscow: PSTGU, 2015), 142\u201375.\n\n19.  Zayat, \u201cVie,\u201d 15.\n20.  Ibid., 15; John Harper Forsyth, \u201cThe Byzantine-Arab Chronicle (938\u20131034) of Ya\u1e25y\u0101 b. Sa\u02bf\u012bd al-An\u1e6d\u0101k\u012b\u201d \n\n(PhD diss., University of Michigan, 1977), 182\u201386.\n\n\n\n117  \u2022  JoShua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nborrowing from one text to the other is extensive. However, when examining the S version \nof the Life, the relationship between the two works becomes far murkier: there is greater \ndivergence between the two extant manuscripts in the historical sections than there is in \nother sections, and the most significant differences concern the summaries and verbatim \nequivalents of al-An\u1e6d\u0101k\u012b\u2019s account, which are consistently found in Z but have no parallel\u2014\nor are phrased very differently\u2014in S.21\n\nThe Z variants contain nothing that is not found in al-An\u1e6d\u0101k\u012b\u2019s text, but S does contain \ninformation not found elsewhere. For example, when Christopher is assassinated, Z states \nthat the murderers threw his head into a public bath furnace\u2014as described in al-An\u1e6d\u0101k\u012b\u2019s \nDhayl\u2014whereas S claims instead that his body was dragged around the city on a ladder, a \ndetail found in no other source.22 This makes it highly unlikely that the recension contained \nin S was produced by editing an original text closer to Z. Instead, it seems likely that the \nredactor of Z\u2019s version edited an earlier text while copying and summarizing material \nfrom the Dhayl. The fact that S is an earlier manuscript witness than Z is circumstantial \nevidence for this position. The editing may have been carried out by B\u016blus b. al-Za\u02bf\u012bm or \nby one of his predecessors.", "start_char_idx": 16732, "end_char_idx": 19516, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0a7696c7-89c9-4bb4-88fe-46b6114cabf7": {"__data__": {"id_": "0a7696c7-89c9-4bb4-88fe-46b6114cabf7", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "da172b7a-8ddf-45d9-9fb4-71ee1efad585", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "bc7b009b1165ce8f232179a5ea5a1ef9c0142c54a61934298c64dec856038358", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a0e514a8-be14-4389-a763-11442c086e7e", "node_type": "1", "metadata": {}, "hash": "0d43c870b8f6515372aa3668a49bdb97348ccf4e4df9c68489ac21945ddaaacf", "class_name": "RelatedNodeInfo"}}, "text": "Perhaps it was done to make the text more historically rich \nand\u2014occasionally\u2014more straightforwardly comprehensible, as the literary style of S is \nsometimes rather difficult to follow.23 Counterintuitively, therefore, much of the material \nshared between the two texts was actually added from al-An\u1e6d\u0101k\u012b\u2019s text to Ibr\u0101h\u012bm\u2019s by a \nlater editor, not borrowed from Ibr\u0101h\u012bm\u2019s work by al-An\u1e6d\u0101k\u012b himself.\n\nOther, less substantial variants between S and Z involve the replacement of archaic or \nobscure words in S with their more current equivalents in Z or simply glossing obscure \nterms, as Z does with the term b\u0101q\u016bl\u0101.24 With all this in mind, it seems nearly certain that \nS is closer to the original text of the Life than Z is, especially in the historical sections in \nwhich Z relies heavily on borrowing from al-An\u1e6d\u0101k\u012b\u2019s work. As a result, my approach in \nthe edition has been to prefer the reading of S in most cases. This approach yields a more \n \n\n21.  The one exception to this rule occurs in \u00a717 of the Life, where S recounts in detail that Peter the \nStratopedarkh\u0113s was attacking Aleppo while the Syrian gang was trying to return the captive Ibn M\u0101nik to him. \nHere S follows closely the description of events in al-An\u1e6d\u0101k\u012b\u2019s Dhayl, whereas Z simply states that the Syrians \n\u201cbrought him [Ibn M\u0101nik] to the stratopedarkh\u0113s\u201d and ignores the attack on Aleppo altogether. Compare Ya\u1e25y\u0101 \nb. Sa\u02bf\u012bd al-An\u1e6d\u0101k\u012b, \u201cHistoire de Yahya-Ibn-Sa\u2018\u00efd d\u2019Antioche, continuateur de Sa\u2018\u00efd-Ibn-Bitriq,\u201d ed. and trans. I. \nKratchkovsky and A. Vasiliev, Patrologia orientalis 18, no. 5 (1924): 699\u2013833, at 823\u201324.\n\n22.  Ibr\u0101h\u012bm, Life, \u00a715; al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 809.\n23.  For example, S has a tendency to describe major characters and refer to them by epithets without \n\nrevealing their names until the end of their part in the story, if at all. Z rearranges the text to introduce \ncharacters by name, generally when they are first mentioned. This difference helps explain some of the quirks \nnoted by Moiseeva. For example, Moiseeva notes an instance in which an entire set of sentences is repeated; \nit now seems clear that the first occurrence of these sentences is borrowed from al-An\u1e6d\u0101k\u012b and placed earlier \nin Z, whereas the second occurrence, found later in both manuscripts, reflects Ibr\u0101h\u012bm\u2019s original composition. \nThe borrowing from al-An\u1e6d\u0101k\u012b thus explains the repetition. See Sofia A. Moiseeva, \u201cThe Early Melkite Arabic \nHagiography (IXth\u2013XIth Centuries): Evolution of the Literary Style,\u201d Parole de l\u2019Orient 39 (2014): 33\u201356, at 51; \nIbr\u0101h\u012bm, Life, \u00a717; al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 814.\n\n24.  Ibr\u0101h\u012bm, Life, \u00a717.", "start_char_idx": 19517, "end_char_idx": 22120, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a0e514a8-be14-4389-a763-11442c086e7e": {"__data__": {"id_": "a0e514a8-be14-4389-a763-11442c086e7e", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0a7696c7-89c9-4bb4-88fe-46b6114cabf7", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "fdca9da3d5c51bd9e71c2be4fd55f3f1b6c4f28760e8e0f5ef630e0333c2bbc1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3b1cac9d-42b5-4706-8e66-c99e1b5cfa17", "node_type": "1", "metadata": {}, "hash": "44c9f07f822876d8852c290ed38224e19eae65970360606e44b9319868d66218", "class_name": "RelatedNodeInfo"}}, "text": "24.  Ibr\u0101h\u012bm, Life, \u00a717.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  118\n\naccurate picture of the text composed by Ibr\u0101h\u012bm b. Y\u016b\u1e25ann\u0101 in the fifth/eleventh century \nwhile still giving access to the redactor\u2019s later work in the apparatus.\n\nBeyond variants, S fills most of the gaps present in the damaged text of Z. More \nnoteworthy than any of these variants and lacunae, however, is the presence in S of a \ntwo-page ethical preface that has been completely excised from Z. In this introductory \nsection, Ibr\u0101h\u012bm lays out a vision of human nature and divine justice that should shape \nthe way we read the text as a whole. He emphasizes the human capacity to improve and \nto turn away from a past life of sin\u2014or even just a past life of ethical mediocrity\u2014and \nargues that we, like God, \u201cshould view all those whom we see according to the way they \nlook at the end of their days, whether they have been good and righteous or have returned \nto goodness and righteousness after straying far away.\u201d25 This is the context in which \nIbr\u0101h\u012bm introduces his protagonist, Christopher, whose early life in the luxurious context of \ngovernment employment was suspect in ethical terms, but who turned from that life to one \nof asceticism and generosity when he became the patriarch of Antioch. The inclusion of this \npreface and the benefits to be gained from critically comparing the two manuscripts will \ngreatly improve our understanding of this valuable text.\n\nIn this edition and translation, I have largely kept to the standard spelling of modern \nArabic with respect to issues such as the presence or absence of dots on the letters \u0649 and \n However, I have preserved the forms of S that do not indicate .\u0629 and \u0647 and the letters \u064a\nthe hamza, or glottal stop. I have also standardized proper names, which often differ \nslightly between the two manuscripts and from one occurrence to the next within a single \nmanuscript, and I have not indicated their numerous small variants. Otherwise, all variants \nhave been noted in the apparatus to the edition; in the translation, I have mentioned only \nthose variants that seem especially noteworthy or entail significant changes in meaning. \nThe notes to the translation also clarify historical and narrative details that are relevant \nfor understanding the text. I use \u0633 (in the edition) and S (in the translation) to refer to \nSinai Arabic 405, and \u0632 and Z to refer to the lost manuscript edited by Zayat in 1952. Folio \nnumbers in both edition and translation refer to the folios of S, from fol. 111v to fol. 131r.\n\n25.  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\u0639\u0633\u0640\u0640\u0627\u0643 \n\u0631\u062c\u0640\u0640\u0648\u062a \u0645\u0646\u0640\u0640\u064a \u0627\u0646 \u0627\u0635\u064a\u0640\u0640\u0631 \u0641\u0627\u0636\u0640\u0640\u0627.593 \u0627\u0648 \u062a\u0642\u062f\u0645\u0640\u0640\u062a \u0641\u0639\u0631\u0641\u0640\u0640\u062a \u0627\u0646\u0640\u0640\u064a594 \u0627\u0635\u064a\u0640\u0640\u0631 \u0643\u0645\u0640\u0640\u0627 \u0635\u0640\u0640\u0631\u062a \u0641\u0640\u0640\u064a \u0627\u0644\u0639\u0644\u0640\u0640\u0648\u0645 \u0646\u0627\u0642\u0635\u0640\u0640\u0627.", "start_char_idx": 103918, "end_char_idx": 104972, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "784eea59-740c-41f0-b9ac-b239124c4e28": {"__data__": {"id_": "784eea59-740c-41f0-b9ac-b239124c4e28", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": 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"114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aad239a0-9a62-4a47-ae41-2d853ced2186", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "566fa700117801e4263db58bfc6ada6f07156609fed9ee74c0b77c4444343d69", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fad5312b-930a-40d9-873e-ad6185e58055", "node_type": "1", "metadata": {}, "hash": "30182960f594938f1649098f1c7b91bd4eeb12114c9464af921ecc5066493d9f", "class_name": "RelatedNodeInfo"}}, "text": ". . \u0627\u0644\u0630\u064a \u0635\u0628\u0631: \u0633\u061b \u0627\u0644\u062d\u0628\u064a\u0633 \u0648\u0635\u0628\u0631: \u0632\n2613\u2009 \u062d\u0628\u064a\u0633\u0627 \u0628\u0646\u0627 \u0645\u062e\u0635\u0648\u0635\u0627: \u0633\u061b \u062d\u0628\u064a\u0628\u0627 \u0628\u0646\u0627: \u0632\n2614\u2009 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"alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c71ca8ce-a3c9-4101-ac52-572c563c7fbb", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "707236dee0eda11b30ea249849aece4eb448f309965dfefa69bd9dfa732b8e4e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "84571475-e984-48f4-ae65-72e775bfe834", "node_type": "1", "metadata": {}, "hash": "15aa4a06018f5bfb7594031b77854d417efe6440c16155570aaf8e600cd81fa3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  150\n\nTranslation\n\n 111v  In the name of the Father and the Son and the Holy Spirit, one God. \nThe twenty-third day of May. \n\nThe story of the life of the patriarch of Antioch,  \nthe martyr Christopher, and his martyrdom there.  \n\nIbr\u0101h\u012bm b. Y\u016b\u1e25ann\u0101, the imperial625 pr\u014dtospatharios there, composed it in Greek,  \nthen also translated it into Arabic. May God benefit us by it, amen.\n\nNature and actions in accordance with the divine image626 are among the deeds of God \n(blessed be every mention of him). As for sin and all things that diverge from the outlines of \nthat image, they are among the deeds of the Evil One.\n\nAnd as for our own deeds, we say first that they are among the deeds of God, because \neverything recognizes that he (exalted be his name) created all things that exist out of \nnothing and ennobled humans by his own hand when he created them in his image. But \nwe mention secondly that they are among the deeds of Ibl\u012bs, because he envied our father \nAdam for the nobility that he had attained, so he deceived and misled him with the hope of \ndivinization, making him sink and fall away from the natural virtues and outstanding traits \nof the image upon which he was formed. Thus 112r  it has become a virtue to establish our \nnature upon its original foundation and basis and to put an end to our separation from the \ncore of the image, and it has become a shortcoming and a vice to remove ourselves from \nthe duties of our nature, to turn away from its original basis in any direction, to abandon \nthe image\u2019s journey toward that upon which it was formed, and to turn our faces toward its \nopposite.\n\nThus the prophet\u2019s saying \u201cI will judge you according to the state in which I find you at \nthe end\u201d627 became necessary. By my life, this is one of the most necessary and important \nthings! For God (blessed be his name), who is the first good, made us and created us to do \ngood, so that good might be our goal and intention. After we have deviated from it, we \nreturn to it, so that we might begin to ascend toward it after turning away, because the \nonly thing that prevents us from doing so is not God (powerful and great), but our own \nwill. How, then, could this saying not be necessary? From this it follows that he will judge \nus according to the state in which we are found at the end of our days. So we have come to \nthis point: Whomever we see in a given form at the end, whether they have been good and \n\n625.  \u201cImperial\u201d (malak\u012b) could also be translated \u201cMelkite\u201d in a reference to Ibr\u0101h\u012bm\u2019s Christological \naffiliation. However, compare MS British Library Or. 8607, fol. 28b, where an Abraham (possibly this author) \nis described as \u201cthe emperor\u2019s scribe,\u201d k\u0101tb\u0101 d-malk\u0101. See Brock, \u201cSyriac Manuscripts,\u201d 62, 66\u201367. For more on \nthis translation choice, see Mugler, \u201cIbr\u0101h\u012bm ibn Y\u016b\u1e25ann\u0101,\u201d 192\u201393; Samuel Noble, \u201cA Byzantine Bureaucrat \nand Arabic Philosopher: Ibr\u0101h\u012bm ibn Y\u016b\u1e25ann\u0101 al-An\u1e6d\u0101k\u012b and His Translation of On the Divine Names 4.18\u201335,\u201d \nin Caught in Translation: Studies on Versions of Late Antique Christian Literature, ed. Madalina Toca and Dan \nBatovici, 276\u2013312 (Leiden: Brill, 2020), 268\u201369.\n\n626.  The preface uses the roots \u1e63-w-r and \u1e63-y-r  (\u201cimage,\u201d \u201cbecome,\u201d etc.) as a running motif.\n627.  Ezekiel 7:3?", "start_char_idx": 108437, "end_char_idx": 111749, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "84571475-e984-48f4-ae65-72e775bfe834": {"__data__": {"id_": "84571475-e984-48f4-ae65-72e775bfe834", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fad5312b-930a-40d9-873e-ad6185e58055", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "3aac222eef55d94eada050977e288ad433a3913ea76f38b87e50de5457872d91", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "32240594-1e0a-4b1f-9d93-8b3e5e164f9f", "node_type": "1", "metadata": {}, "hash": "0caf8d83b2cad874fc2f741b04405756e2799cbafc27979321908958671a39be", "class_name": "RelatedNodeInfo"}}, "text": "151  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nrighteous all of their days or have returned to goodness and righteousness after straying far \naway\u2014they have returned, and we must praise and commend them, because we know that \nnothing prevented them and they have turned toward this form of power without anything \nto hinder them, unto the ultimate blessing and the furthest remembrance.\n\nWhen we find someone who first made a mistake and then apologized for it in the end, it \nis no embarrassment to praise and exalt them on account of what they became afterward. \nSo the \u201cchosen vessel,\u201d628 despite his previous 112v  acts of persecution, must be highly \npraised, since his struggle629 ended on the side of truth. The same applies to Matthew, \nbecause he became an evangelist after collecting taxes.630 So if anyone is like these two, who \nfirst went one way but afterward returned to virtue, they must be praised for what they \nbegan to do afterward. And if this is true of those who were in error before, what can we say \nabout one who was not in error before, but was rather in the middle ranks of people, among \nthose who were polluted voluntarily or involuntarily, between the highest and the lowest? \nThe person who fits this description must certainly be considered virtuous and counted \namong those who should be greatly praised.\n\n[1. The Early Years]\n\nOne person we know who fits this description is Christopher,631 the great patriarch and \nthe noble martyr, because of the payments he received before, when he was a secretary,632 \nand because he endured his later struggle and devotion, though he did not have an earlier \ncustom or precedent of religious exercise. He had a powerful passion and zeal for even \nthe smallest good works and later had an even greater passion for struggling on behalf of  \nthe truth.\n\nHis homeland was the City of Peace, Baghdad, which the early children of Hagar \nsubstituted for the city of Ctesiphon as their capital city, the land of their sciences and their \npure language. As for his parents, I do not know what they were like, but they must have \nbeen prominent and important to become the parents of someone like him. The period \nof his education in his own city was brief, consisting only of what he needed to become \nwell educated in the elementary sciences, then to master rhetoric as well as he could, and \nbeyond that to master the skill of handwriting. For when he wrote, no 113r  one could \ndecide which was more perfect in his calligraphy: its beauty or its speed. For these two \nqualities had never been equally present in a single person. In him, not only were they \nequal, but everyone who saw him thought that they were competing with each other and \nstriving for precedence.\n\n628.  Saul/Paul; Acts 9:15.\n629.  Jih\u0101d.\n630.  Cf. Matthew 9:9.\n631.  The text of Z begins here and reads \u201cChristopher, the blessed, fortunate one.\u201d\n632.  Z omits: \u201cbecause of . . . a secretary.\u201d", "start_char_idx": 111753, "end_char_idx": 114690, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "32240594-1e0a-4b1f-9d93-8b3e5e164f9f": {"__data__": {"id_": "32240594-1e0a-4b1f-9d93-8b3e5e164f9f", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "84571475-e984-48f4-ae65-72e775bfe834", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "5504f7c79971fefa43833a84e143d9f3f3670b6b6a9fe4a703cb2fbf9fc6be10", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d79df0f3-3ed3-4dad-9092-b4af3e4e5974", "node_type": "1", "metadata": {}, "hash": "941aa1d0e877fcbd3f11c8c5875d32c74f6fc435cd0c0bbb0126491d24db5889", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  152\n\nFor this reason, and due to his aforementioned virtue\u2014or rather, due to the concern of \ndivine providence for the see of the Head of the Apostles633 that is here\u2014it was not possible \nfor him to dwell in his homeland for long. Once he had become as well educated as he \ncould be, as we have mentioned, he imitated the chosen father634 who had migrated from \nthose regions; he, too, migrated, because he, too, was going to become the great father of \na multitude. He migrated from the land of the Chaldeans to the land of the Syrians. And \nby \u201cthe land of the Syrians,\u201d I do not mean \u201cthe land of the Canaanites,\u201d which is now \nthe land of Palestine, but I mean the town near us, not far away, the town of Aleppo. The \nmanagement of all of this was with God, who lays the foundations of things in advance, \nso that at last they come to a praiseworthy end beneficial to all. He (great and powerful) \ncontinuously makes small things the prologue to great things that do not even occur to the \nimagination beforehand.\n\nIn this case, Ibn \u1e24amd\u0101n, whose surname was Sayf al-Dawla and whose renown was \ngreat, was important and had a powerful influence in this region. He showed concern for \nevery virtuous person who had nobility and high ambition, so he was like a magnetic stone \nwhose goodness attracted635 people from 113v  all other countries. Therefore, the one who \nhad imitated the ancient father in his migration headed in his direction. His name was \noriginally \u02bf\u012as\u0101,636 and he was going to become what he was going to be named\u2014or rather, \nwhat he was going to be named came first, so he took that name.637 And just as he had put \non Christ in baptism,638 so he would also put him on in his blood.\n\n\u02bfAl\u012b b. \u1e24amd\u0101n handed him over to one of the great emirs of the wilderness, named \nKhal\u012bfa b. Jund\u012b, whose emirate was in the area of Shayzar. So \u02bf\u012as\u0101 was with him, and all of \nhis affairs were handed over to him.\n\n[2. The Christians of Iraq and Central Asia]\n\nHe was not known among the Antiochians at first; no one had heard of him or knew \nanything about him, but afterward he became known because of the coming story. \nCtesiphon, which we have mentioned, was large and greatly renowned, because it was the \nlimit, frontier, and boundary of the kingdom of the Persians. And there was a community \n \n \n\n633.  Ra\u02bes al-sal\u012b\u1e25iyy\u012bn, that is, Peter, whose first see was in Antioch.\n634.  Abram/Abraham, whose two names mean \u201cgreat (or high) father\u201d and \u201cfather of a multitude,\u201d \n\nrespectively; cf. Genesis 11:31\u201312:9, 17:5.\n635.  Lacuna in Z omits: \u201clike a . . . goodness attracted.\u201d\n636.  The typically Muslim name for Jesus (the typically Christian name is Yas\u016b\u02bf). Z adds: \u201cbecause he was \n\ngoing to become a patriarch like Abraham, though he did not know it. But he was later named Christopher.\u201d\n637.  This sentence is confusing, and quite different in the two manuscripts. It seems, however, that the \n\nidea is that Christopher was going to live up to his name by becoming a bearer of Christ. The second part of \nthe sentence suggests a correction to the first: he was already a bearer of Christ, and that was why he chose \nthe name Christopher when he became patriarch. This assumes the audience\u2019s knowledge that the Greek name \nChristopher means \u201cbearer of Christ,\u201d which would have been obvious in the original Greek.\n\n638.  Cf. Galatians 3:27.", "start_char_idx": 114694, "end_char_idx": 118105, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d79df0f3-3ed3-4dad-9092-b4af3e4e5974": {"__data__": {"id_": "d79df0f3-3ed3-4dad-9092-b4af3e4e5974", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "32240594-1e0a-4b1f-9d93-8b3e5e164f9f", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "0f1439727bf559a37b57e2e21ab6f000888742de80daab4206eb73ab818864a5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4a7c0119-86b4-487b-8aa3-372bcb03cb41", "node_type": "1", "metadata": {}, "hash": "eda86f1d9e2b15a240fd78a52fd69ee6216b301cf43cbaa504f3d8fdf8d18c47", "class_name": "RelatedNodeInfo"}}, "text": "153  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nof Christians there whose pastor was not called a metropolitan, because the rank of \nmetropolitan was not sufficient to shepherd such a large group throughout all the countries \nof Persia and to hand over their affairs to bishops alone. For they were also rather few, \nand the situation called for numerous bishops, so many that it was not possible for one \nmetropolitan to name and ordain them all, so there was a need for numerous metropolitans. \nMoreover, those regions were distant, far from our city called by the name of God,639 and \nthey were in the kingdom of the Persians, which often prevented travel to 114r  Antioch \nfor the appointment of a metropolitan for every place.\n\nThere was already another policy among the ancients for this situation, the likes of which \nhad been used for different nations and distant places, such as the Georgians,640 the Abkhaz, \nand the Bulgars: a person was ordained whose authority was greater than the authority of \na metropolitan, and he was called a catholicos, as they were called in those places that we \nmentioned. Our predecessors followed this custom, and the leader of our city ordained a \ncatholicos for the city of Ctesiphon.\n\nWhen the Hagarenes641 built the City of Peace, which is Baghdad, they wanted to move \nthe Christians away from its vicinity, so they moved them to a distant city in the Persian \nlands, called Shash,642 and sent the catholicos into exile there with his exiled companions. \nThat relocated tribe was called \u201cthe community of the Romans,\u201d and naturally their group \nwas called by this name.643\n\nSo the residence of the catholicos was in Shash for some time, and no one challenged or \ndisputed it. But when a group of Roman prisoners began to accumulate and some of them \nobtained their freedom, a dispute began between the two sides. The group of Christians \ngathered in Baghdad said, \u201cThe catholicos belongs to us, and we are more deserving of \nhim, because his residence was in Ctesiphon, and Ctesiphon is near us.\u201d And the people in \nShash said, \u201cWe are the people of that place, who were moved from there to here with the \ncatholicos of all the East, and as a person is nobler than any piece of land, it is necessary for \nus to have the catholicos, who moved here with us. We have precedence, as we are rational \ncreatures, and it is more proper 114v  for us than for you. You ask that you should have \nprecedence on account of nothing but stones and dust!\u201d\n\nWhile the quarrel between the two sides was ongoing, the current catholicos died, and \nthere was need for another person after him to carry out the ministry of the priesthood \nthere. Therefore, three emissaries came to Antioch from Romagird requesting the ordination \n\n639.  A reference to Antioch\u2019s Greek title of Theou Polis, or \u201cCity of God.\u201d\n640.  For \u201cGeorgians,\u201d Z reads: al-Khazar\u0101n. There is no known catholicate among the Khazars, and Marius \n\nCanard suggests that Ibr\u0101h\u012bm intended Jurz\u0101n, the Georgians. This seems to be the reading in S, though it could \nalso be read as Khurz\u0101n. See Marius Canard, \u201cUne vie du patriarche melkite d\u2019Antioche, Christophore (\u2020 967),\u201d \nByzantion 23 (1953): 561\u201369, at 562.\n\n641.  For \u201cHagarenes,\u201d Z reads: \u201cchildren of Hagar.\u201d\n642.  Now part of Tashkent, Uzbekistan.\n643.  Apparently a reference to R\u014dmagird (Persian)/Rh\u014dmagyris (Greek), the name of this Christian colony \n\nin Central Asia. The etymology of the name is disputed and difficult to reconcile with Ibr\u0101h\u012bm\u2019s jam\u0101\u02bfat al-R\u016bm; \nsee N\u00e9ophyte Edelby, \u201cNote sur la catholicosat de Romagyris,\u201d Proche-Orient chr\u00e9tien 2 (1952): 39\u201346, at 40; \nCanard, \u201cVie,\u201d 563.", "start_char_idx": 118109, "end_char_idx": 121761, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4a7c0119-86b4-487b-8aa3-372bcb03cb41": {"__data__": {"id_": "4a7c0119-86b4-487b-8aa3-372bcb03cb41", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d79df0f3-3ed3-4dad-9092-b4af3e4e5974", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "b789507379df9bc6245b139adb3f9ecc3a6fdff9b7bddbc67ccd4324aae00562", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d1e9bfb3-8837-4a0a-a6d8-fce26aa2cc51", "node_type": "1", "metadata": {}, "hash": "7de3bd4d1e6983e3b9a779917ab410445c2b51a857b777c1258f20a2a429e47c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  154\n\nof a catholicos. One was a priest and the other two were deacons. I, the speaker and writer, \nsaw them\u2014while I was still a boy\u2014remaining in our church and saying that they would not \nreturn until they were given an audience and allowed to take the catholicos whom they \nhad come from the end of the earth to request. And the aforementioned \u02bf\u012as\u0101 heard they had \ncome, and he was not pleased with their plan, because he was a Baghdadi and one of their \nopponents on the topic of the catholicos\u2014in fact, the leader of that side. Working to put an \nend to their plan,644 he did not delay or rest, but left his work behind and took up the pain of \nthe journey to Antioch to drive them away. There was no one who appointed him to do this; \nhe took up the cause of his own accord, simply out of zeal for his homeland.\n\nAt that time, the one entrusted with the administration of our town named for God \nwas the late Agapios645 b. Qa\u02bfbar\u016bn, who held the patriarchate before him. So the dispute, \ndiscussion, and quarrel over the installation of the catholicos took place in his presence, \nand the aforementioned \u02bf\u012as\u0101 fiercely contended for the people of his country, presenting \ntheir arguments and seeking victory for them\u2014to bring the catholicos to their city, which \nis the City of Peace and the replacement for Ctesiphon. 115r  As the patriarch judged, he \nseemed not to be swayed by what \u02bf\u012as\u0101 was requesting, but he recoiled from his skill and was \nashamed to face him, so he left the matter hanging.646 \u02bf\u012as\u0101 was satisfied and departed, but he \nhad shown the Antiochians that he was a man of great endurance and that he had a fierce \nzeal for the affairs of the church.\n\n[3. His Election to the Patriarchate]\n\nIt was only a little later that the patriarch died, and it became the concern of the \nAntiochians to choose a patriarch and pastor to succeed him. For here, the choice did not \nbelong to metropolitans and bishops\u2014who care about nothing except what will improve \ntheir own situation, and do not care what will improve the situation of the masses\u2014as \nis the custom in other places. Here, the choice was available to everyone affected; both \ncommoners and elites cared about it and had a choice in it. Anyone who precisely considers \nthe concept of choice will find that the system used here is unspoiled by personal desires, \nand therefore also pleasing to God.\n\nWhen the Antiochians set about doing this, a group of them debated at length whether \nto choose one person or another. But they did not find anyone more agreeable to them or \nmore suitable for their see than \u02bf\u012as\u0101. So when their community agreed to choose him, they \nbrought their request to Sayf al-Dawla, because he was in command of the region. He was \npleased with their position, because he was partial and favorable toward \u02bf\u012as\u0101. But he had \nno way to approve their choice, because he was wary of the impudence of the desert Arab \nwhom he was serving, 115v  a man of great ruggedness, boldness, and audacity. He had no \ndoubt that the man would fight to keep \u02bf\u012as\u0101, his secretary.\n\n644.  S omits: \u201cbecause he . . . their plan.\u201d\n645.  For \u201cAgapios,\u201d S reads: \u201cAgathon.\u201d This is Agapios I (bishop 341\u201348/953\u201359).\n646.  For \u201che left the matter hanging,\u201d Z reads: \u201che closed the matter.\u201d", "start_char_idx": 121765, "end_char_idx": 125080, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d1e9bfb3-8837-4a0a-a6d8-fce26aa2cc51": {"__data__": {"id_": "d1e9bfb3-8837-4a0a-a6d8-fce26aa2cc51", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4a7c0119-86b4-487b-8aa3-372bcb03cb41", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "65b8e2e90497498e37f1d4fe2bbc42510bb16abe985ab72696e3964536394e1f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d6e53821-461b-4be0-8cdf-98887688ee0a", "node_type": "1", "metadata": {}, "hash": "f44f10e84f22aecb696e502ad92ed908cd15eafecf027ca58f5f1ea288e02f1c", "class_name": "RelatedNodeInfo"}}, "text": "155  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nIt was good fortune from God, who (blessed be his name) willed for such a man to become \npatriarch here, that that Qarma\u1e6d\u012b Bedouin647 went with Sayf al-Dawla on one of his raids.648  \nHis horse slipped on \u1e62\u0101rikha649 Bridge and he drowned in the Halys650 River. Then Sayf \nal-Dawla gave permission for the selection of \u02bf\u012as\u0101, and the chosen one was quickly elevated \nto the exalted and God-honored see of the Head of the Apostles. He received ordination \nfrom the metropolitans, as is required. The ordination was splendid and dignified, and he \nnaturally took the name Christopher, for it was obvious from his actions that he bore all \ngoodness within his breast\u2014more precisely, we could say that he bore Christ within his \nheart.\n\n[4. His Asceticism and Piety]\n\nFrom this point on he651 led him away from the path of ease and luxury onto another \npath, rough and difficult. For although he had not become a monk, he exceeded all monks \nin his practices: after his ordination, he tasted nothing of meat. Because he had no previous \ncustom of following the monastic lifestyle, he was not satisfied with the things that his \nmonastic predecessors had done, whether in fasting or vigils or rising for prayer. Rather, \nhe exceeded and surpassed them in everything. He fasted every day from nighttime to \nnighttime, from the beginning of the year to the end, for from the time when he became \npatriarch, there was not a single day when he ate a bite of food before evening. Nor was he \nconcerned about different types 116r  of food; he made no distinctions among the things he \nate, and his table was spread in whatever way, often without eggs or fish or any other fine \nthing. His drinking was not excessive, but it included a little wine and plenty of water.\n\nOn ordinary days he was awake for a large portion of the night, long before dawn.652 \nOn Sundays, he was awake from the evening before Sunday until the morning. The priests \ntook his vigils as a model because of the great love that he had for God and the greatness \nof his soul. And often he would not go back to bed for a long time, so that I even saw him \nnearly fall to the ground on numerous occasions because of the intensity of the practice. \n\n647.  Badaw\u012b. The Qarma\u1e6d\u012bs were an apocalyptic, revolutionary branch of Ism\u0101\u02bf\u012bl\u012b Sh\u012b\u02bf\u012b Islam (at some points \nalso closely associated with Zoroastrianism) that gained numerous adherents in Syria, among other regions, \nin the early fourth/tenth century. The movement lost much of its appeal, however, after the infamous, bloody \nQarma\u1e6d\u012b raid on Mecca during the \u1e25ajj season of 317/930. At this point, numerous Qarma\u1e6d\u012bs entered the service \nof Sunn\u012b rulers, including the \u1e24amd\u0101nids. See Canard, Histoire, 1:315\u201318, 602\u20136, 632\u201334. \n\n648.  Ghazaw\u0101t.\n649.  For \u201c\u1e62\u0101rikha,\u201d Z reads: \u201cM\u0101rikha.\u201d\n650.  For \u201cHalys,\u201d Z reads: \u201cal-Sinn.\u201d As Canard notes, this is a slightly garbled reference to the Halys (Arabic \n\n\u201cAlis\u201d), now the K\u0131z\u0131l\u0131rmak in northern Turkey. \u1e62\u0101rikha appears in Byzantine and Muslim sources as well, and \nCanard writes that this text allows us to place it precisely on the Halys, \u201cwithout doubt upstream from Sivas.\u201d \nZayat, on the other hand, takes \u201cal-Sinn\u201d as the correct term and places it on the Tigris. The connection to \n\u1e62\u0101rikha (as it appears in S, though it is misspelled in Z) makes Canard\u2019s reading more likely. See Canard, \u201cVie,\u201d \n567; Zayat, \u201cVie,\u201d 26.\n\n651.  That is, Christ.\n652.  Fajr.", "start_char_idx": 125084, "end_char_idx": 128551, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d6e53821-461b-4be0-8cdf-98887688ee0a": {"__data__": {"id_": "d6e53821-461b-4be0-8cdf-98887688ee0a", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d1e9bfb3-8837-4a0a-a6d8-fce26aa2cc51", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "1aef5053020b088919797cae1290cc99fa4db277567d72bd408da0c9c9cade73", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "54bc1b0e-f066-494e-bb72-c69a070c7b84", "node_type": "1", "metadata": {}, "hash": "9c9d750939bc7ec2907d76501a134f21eb6c608c2cdd7ef59022a50a0dfaf0ab", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  156\n\nWe have mentioned a few things on this topic to show the difficulty of the life that he \nled, in which he had no prior experience. Anyone who has experienced this or has heard \nabout it will surely know how difficult this path and practice were for a man who was raised \nin luxury.\n\n[5. The Catholicos Issue]\n\nIt is now time to discuss what he did after his ordination. It was necessary to ordain \nbishops for the sees that were vacant. Which sees did he turn to first? He did not turn \nsomewhere uncontested, nor to a see in which he had no history of opposition or favoritism \nor contention, but to the two sees that he had defended and opposed. His concern for them \nwas not the same as it had been earlier, partial and headstrong. When he realized within \nhimself that he had not acted in an appropriate way, as a result of 116v  his favoritism \nand opposition, he decided to confront the aspects of the situation that he had previously \nignored and to reform both his own intention and the things that were now under his \ncontrol, even reforming his own beliefs.\n\nThus he approached the situation with a just balance, but also with wisdom and kindness. \nSo he weighed the ordination on this balance and created two catholicoi: one for the City of \nPeace, his homeland, who was a man of Aleppo named David,653 and the other for Romagird \n(which he had opposed), a man of Antioch named Eutykhios. Who will not praise him \nfor this kind and correct policy that led to peace and harmony? For he did not wrong his \nown city, but he also looked well upon the other, and he gave them harmony of souls and \nremoved their discord and contention.\n\n[6. Other Vacant Sees]\n\nBut did he then lie down on the issue of the other vacant sees? When he looked into \nthe issue, did he consider bribes or intercessions, or a ruler\u2019s pleasure, or the terror of a \npowerful person\u2019s frown? No! On the contrary, when he saw that the delegation from a \ncity requesting a bishop had mentioned someone worthy of ordination, and that person \nwas pleasing to God and to him, he would lay his hands upon him immediately and confirm \nhim, being pleased with what pleased them and yielding to their request. Or if he was not \npleased with that person, he would choose someone else with whom they were also pleased, \nand would lay his hands upon him with the consent of the following654 synod. There was \nno delay, because the metropolitans who were before him could see that his mind was \njudicious, his determination was strong, no favoritism affected him, and he did not desire \ngifts or bribes. So how could they contradict him in anything he decided?655\n\n653.  For \u201cDavid,\u201d Z reads: \u201cM\u0101jid.\u201d T\u016bm\u0101 B\u012b\u1e6d\u0101r suggests that M\u0101jid (if this is the correct reading) might be \nthe author of a fourth-/tenth-century Arabic commentary on the Nicene Creed, though the evidence is limited, \nand the variant reading of S makes the identification even less likely. See T\u016bm\u0101 B\u012b\u1e6d\u0101r, al-Qidd\u012bs\u016bn al-mansiyy\u016bn \nf\u012b al-tur\u0101th al-An\u1e6d\u0101k\u012b (Duma, Lebanon: \u02bf\u0100\u02beilat al-Th\u0101l\u016bth al-Qudd\u016bs, 1995), 385\u201386.\n\n654.  Lacuna in Z omits: \u201cfollowing.\u201d\n655.  S repeats: \u201chis determination . . . he decided.\u201d", "start_char_idx": 128555, "end_char_idx": 131761, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "54bc1b0e-f066-494e-bb72-c69a070c7b84": {"__data__": {"id_": "54bc1b0e-f066-494e-bb72-c69a070c7b84", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d6e53821-461b-4be0-8cdf-98887688ee0a", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "5945270fafd9c1788377e771ab6a4a2715e79d4d5782794abba1d634ef6f9ad1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "164b5b1a-f924-40a3-a00a-d9e50bc397c2", "node_type": "1", "metadata": {}, "hash": "110c970176246f8534bd95d00d7c6d1d8c4d9265b67cf89d3c9db6eb8b795679", "class_name": "RelatedNodeInfo"}}, "text": "157  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n[7. Church Administration]\n\n 117r  He had a strong determination, a great heart, and a zeal to beautify and reform the \nchurch. He fought for it and defended it, never being moved or turned back. It should not be \na problem for us to mention a story as proof. There was a priest, a physician, who committed \na small fault, so the blessed father restrained him and suspended him from exercising the \npriesthood for some time. This priest was serving one of the \u1e24amd\u0101nid emirs\u2014a fierce \ntyrant obedient to no one, not even Ibn \u1e24amd\u0101n. He asked him to intercede with the \npatriarch to secure his release and cancel his suspension. His intercession came without \ndelay, because he believed that no one\u2014not even one of the most powerful Muslims\u2014would \ndare to disobey him. So how could the patriarch, a lowly Christian dhimm\u012b?656\n\nTherefore he addressed the patriarch gladly, saying, \u201cWhatever sin was committed \nby my physician, the priest, transfer his offense to me, O patriarch, and forgive him.\u201d He \nanswered him, saying, \u201cThat is not possible for me, O my lord the emir.\u201d He responded to \nhim, saying, \u201cO uncircumcised man, don\u2019t you fear me? Yet you dare to tell me \u2018That is not \npossible for me\u2019? What could be impossible for you if I have commanded it?\u201d The bold man \nresponded to him, saying \u201cMany things are impossible for me, O emir, if they relate to my \nreligion, my doctrine, and my law.657 For we are in obedience to658 you,659 and in other things \nit is not possible for us 117v  to disobey you. But as for what religion has forbidden, when \nit comes to these things we are prepared to face prison and the blades of swords.\u201d So he \nresponded to him: \u201cAt least let me know what is this grave offense that has violated your \nreligion.\u201d The disciple of Christ said, \u201cBefore this, O emir, the crime was only a little one, \nand it would be easy to make satisfaction for it. But now it is great, and it is undesirable \nto forgive it, because he asked you to intercede660\u2014you, a Muslim, who disagrees with us \nin doctrine!661\u2014and the truth of this case is no secret, since the matter concerns only our \nchurch.\u201d The Hagarene answered him, saying, \u201cFrom now on, be armed to the teeth, and \nknow beyond a shadow of a doubt that you are going to die. I would take your head even if \nit were on the breast of the Great Emir.\u201d\n\nWhat did this bold man do after that? Was he anxious? Did he relent? Did he bend the \nknee? Did he stop to send a message about it to Ibn \u1e24amd\u0101n? Absolutely not! Rather, he \nconsidered all of that to be nothing more than scattered dust of no importance. He set out \nat once for Antioch and entrusted it to God, his defender. At that time he was in Aleppo.662 \nPraise God, his aim was not off the mark. And this was his zeal and ambition for all that \nwould beautify and adorn the church.\n\n656.  For \u201cbecause he . . . Christian dhimm\u012b,\u201d Z reads: \u201ctrusting in his kindliness, especially as he was a \ndhimm\u012b.\u201d\n\n657.  D\u012bn\u012b wa-madhhab\u012b wa-n\u0101m\u016bs\u012b.\n658.  For \u201care in obedience to,\u201d S reads: \u201cdo not obey.\u201d\n659.  Plural.\n660.  For \u201che asked you to intercede,\u201d Z reads: \u201cI find it horrible.\u201d\n661.  Madhhab.\n662.  Z places \u201cAt that . . . in Aleppo\u201d after the word \u201cAntioch\u201d in the previous sentence.", "start_char_idx": 131765, "end_char_idx": 135034, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "164b5b1a-f924-40a3-a00a-d9e50bc397c2": {"__data__": {"id_": "164b5b1a-f924-40a3-a00a-d9e50bc397c2", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "54bc1b0e-f066-494e-bb72-c69a070c7b84", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "69123563322964b36b2ca0709480efcb388550b59b2b35d71926fd2783e85ddf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6f661748-38fe-4af9-b88d-dc5c387c8f94", "node_type": "1", "metadata": {}, "hash": "8dcdf2c7c1d67e48d36129d04de1fff67ffb76b66b4fc920bb0be47b8e3be458", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  158\n\n[8. Care for the Poor]\n\nIf the way of this virtuous man in these things was as we have described, did he behave \nthe same way in other things\u2014as one who does not bend over or yield, and not663 as the meek \nlover of humanity who lends his sympathy and inclines his ear to anyone who asks, anyone \nwho needs his mercy and compassion? In other areas, who was stronger in compassion than \nChristopher, or more tender 118r  in sympathy for the afflicted, or stronger in mercy for \nthose in need, or more generous in giving to the pure? His wealth was not abundant, because \nhe was working among the Gentiles, so his revenues were diminished. Nevertheless, as far \nas it was possible for him, he never cut short his generosity, support, care, and giving\u2014not \nonly once, but many times, and not only occasionally, but continuously\u2014if it was possible, \nconditions were easy, and he did not face difficult obstacles.\n\nHe received messages, and he never failed to read them and to record with his own hand \nthat one of the petitioners664 should be given documents,665 another clothing, another food, \nanother drink, and still others similar things. I myself, the composer of this text, saw a \npriest who had told him a story, so he brought him into his presence and asked him about \nit, saying, \u201cHow many dependents do you have?\u201d He answered him, saying such and such, \nso he said, \u201cLet him be paid this much wheat, this much oil, and this much wine,\u201d enough \nto last him a year. When the priest was beginning to leave, he said to him, \u201cCome back here. \nWhere, O unfortunate one, will you get the price of milling666 or any seasoning? No; pay him \nthis, too, whatever is enough for him.\u201d The saint did not let him leave until he had given \nhim enough to satisfy him for the whole year.\n\nFurthermore, whenever the story of an imprisoned or unjustly extorted person came to \nhim, if it was possible to redeem them with small gifts, he did not hesitate to give and to \nredeem them from whatever was demanded of them. But if there was an intense difficulty, \nhe never failed to ride over to the one making the demands, 118v  asking them to forgive \nwhatever they wanted the person to pay and to make any possible reduction to the sum. \nThis was the image of a new Nicholas667 among us, passionate in concern for all who were in \nhardship and need. All of this is evidence of the things he would do of his own accord and of \nhis generous kindness.\n\nHis head, his zenith, the prototype to which he adhered and whose likeness he bore\u2014\nChrist, the imitation of whom was always in his thoughts and whom he desperately wished \nto emulate\u2014was not content to fill the bellies of thousands with a few pieces of bread, but \nadded another satisfying gift with his two pure hands: he washed the feet of his disciples.668 \n \n\n663.  Z adds: \u201cHow would he then have shown by his actions that he was a worthy disciple of Christ?\u201d\n664.  For \u201cpetitioners,\u201d Z reads: \u201cpoor.\u201d\n665.  Waraq. Potentially paper money.\n666.  For \u201cmilling,\u201d Z reads: \u201cflour.\u201d\n667.  A fourth-century CE bishop of Myra, famed for his generous gifts; inspiration for the modern Santa \n\nClaus and his counterparts. Nicholas was extremely popular in this period. See Roberts, Reason, 68\u201372, 105\u20138, \n111.\n\n668.  Cf. John 13:1\u201320.", "start_char_idx": 135038, "end_char_idx": 138366, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6f661748-38fe-4af9-b88d-dc5c387c8f94": {"__data__": {"id_": "6f661748-38fe-4af9-b88d-dc5c387c8f94", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "164b5b1a-f924-40a3-a00a-d9e50bc397c2", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "5fcaa997c7de3f91eb04357470cdd99f253a22281b8fceb7133b13b9923cd9f2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3a0c821b-8727-4abd-b18e-af8831693e01", "node_type": "1", "metadata": {}, "hash": "660d647cf5b68a0c1cf8fc503a518a00495da4b166798e27cdef9e25973299c3", "class_name": "RelatedNodeInfo"}}, "text": "159  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nSo this disciple of his also strove669 not to be satisfied with what we have described and added \nanother service with his two hands for those who were his brothers in their connection to \nhis teacher. In Antioch there was an intense famine that naturally affected all the people. \nTherefore, Christopher gathered a group of those most severely injured by hunger\u2014the \nelderly, the sick, priests, deacons, young people, and orphans. He gathered them, organized \nthem into schools, and had them sit at tables while he stood, not satisfied just because they \nhad abundant food, but sometimes taking the task into his own hands and serving them \ndrinks, one by one. It is thus clear that he was a faithful slave of Christ, imitating him in a \nway that no other could match.\n\n[9. Educational Works]\n\nSince I have now mentioned young people and orphans,670 I must explain who these \nyoung people were. It is clear, O listener, that he extended his soul not only in love for the \nweak but also in excellence of mind and in the benevolent administration of everything for \nthe greater good. He saw how tight and difficult things were and that for this reason people \nwere falling behind in their learning\u2014and that not only the poor and powerless but even \nthe notables, the people of esteem, were failing in it. The holy Church of God was lacking, \nand most of the people had no  119r  thought or care for learning.\n\nSo he thought of a major program that would show his good administration: he chose \nfrom among the powerful671 twelve young people, intelligent and distinguished, and handed \nthem over to an insightful teacher, who would teach them the ecclesiastical sciences that \nsurpass all others. Then he cast lots to choose other people from among the poor, especially \norphans in bad situations\u2014150 young people\u2014and handed them over to three teachers who \nwould teach each one whatever they could do skillfully. He ordered that three large kettles \nfull of food should be cooked every day, each one taken to one of the schools, and that every \nyoung person should be given whatever was enough for them, along with whatever bread \nthey needed. We must recognize how many benefits he provided here\u2014namely, three major \nones: first, food that the eater did not have to labor for; second, education without price \nor payment; third, noble service to the church.672 These are all among his great deeds in  \nthis area.\n\n[10. Defending the Faith]\n\nHe added to this an even greater help for the poor and support for the faith. The \nHagarenes extract from all Christians in their countries a tax673 that we call the \u201chead \n\n669.  Ijtahada.\n670.  S omits: \u201cHe gathered . . . and orphans.\u201d This lengthy variant is likely an accidental omission in S due to \n\nthe repetition of \u201cyoung people and orphans.\u201d\n671.  For \u201cpowerful,\u201d Z reads: \u201cwealthy.\u201d\n672.  B\u012b\u02bfa.\n673.  Jizya.", "start_char_idx": 138370, "end_char_idx": 141281, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3a0c821b-8727-4abd-b18e-af8831693e01": {"__data__": {"id_": "3a0c821b-8727-4abd-b18e-af8831693e01", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6f661748-38fe-4af9-b88d-dc5c387c8f94", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "2c7c06f9c9495804890c350b49a444c9095d5b07b210c2c2836b4a2c3ea23b1a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "235c3aef-b964-45df-850c-811e209b81b8", "node_type": "1", "metadata": {}, "hash": "dbce77dde0872190e5fc410bfcac56d8a76955c40970fb636de7dfd104556fda", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  160\n\ntax\u201d674 but they call the \u201cacquittal,\u201d675 because it acquits those who pay it of any damages \nor prosecution. None of the Christians who live there can escape from paying it, because \nwhoever does not pay is led without a choice into the religion of Islam. An amazing and \nlamentable spectacle can be seen there among the afflicted. Some Christians pay the \nacquittal with righteous intentions, if they can, and consider 119v  it a charitable gift and a \ngood deed, because it is something they pay on account of their religion. But other people \nare oppressed by it because they are impoverished. Thus the strongest n religion is not the \none who hesitates to pay what they can, but rather the one who gives to assist the weaker \nperson with whatever is demanded of them.\n\nWhen Christopher, who held Christ within his breast, saw the harshness of these things, \ngiving was not enough for him, and he was not satisfied with making additions to people\u2019s \nacquittal payments; rather, he went beyond that and paid from his own wealth the entire \nacquittal for people who could not pay. However, his wealth was wearing out, and it was \nnot easy for him to do these things in the way that he believed he should, because he did \nnot have abundant revenues. So how do you think he approached this issue? In precise \nimitation of John the Merciful,676 master of Alexandria. He happily asked the emir, Sayf \nal-Dawla, to help him in his love for the poor, and he did not reject him, because he was \ngenerous in nature and intensely favorable to the patriarch. He ordered the tax677 collectors \nto forgive 10,000 dirhams for him every year, and he678 would write messages to them on \nbehalf of whomever he wished to help. So he might write to forgive the entire acquittal for \none person and write for another forgiving half of the amount. Thus not a single Christian \nwent over to the religion of Islam during his time.\n\n[11. Loyalty to Sayf al-Dawla]\n\nSo the patriarch received\u2014along with rewards from God\u2014a strong welcome from Sayf \nal-Dawla the emir, and favor from the same Sayf al-Dawla. For this is part of human nature: \nnot only does the one for whom good is done trust in the patronage of their benefactor,  \n\n120r  but the benefactor also adds to the benefits given to them. The beneficiary derives \nbenefits from the patronage, but then the benefactor wishes to give them still more benefits, \ngoing to great lengths in both quantity and duration\u2014especially if they have goodness in \ntheir nature\u2014so that their previous benefaction will not be made futile by their miserliness.\n\nThus when intense opposition and rebellion broke out against Sayf al-Dawla and \npersisted for a long time, the patriarch alone kept his distance from it and did not join the \ngroup of Antiochians who were rebelling against him. He did not even wish to speak to the \ninsurgents.\n\n674.  Jizyat al-ru\u02be\u016bs.\n675.  Bar\u0101\u02bea.\n676.  John V, Chalcedonian patriarch of Alexandria 606\u201316 CE, known for his almsgiving.\n677.  S calls this tax khar\u0101j; Z calls it bar\u0101\u02bea.\n678.  That is, Christopher.\n\n\n\n161  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nNow, the reason for this rebellion was that the blessed Emperor Nikephoros679 was \ntaking possession of the border country,680 most of it by violence and war. Tarsus alone681 \nhe took by a treaty of safe conduct,682 for hunger had ravished its people, and they had \nreached a disastrous state, inadequate for war. At the time, Sayf al-Dawla was suffering \nfrom paralysis683 in Mayyafariqin.684 As for the people of Tarsus, they came to the city of \nAntioch with their wives685 and children. The Hagarenes of Antioch were also concerned \nfor themselves, so they went to Ibn al-Zayy\u0101t,686 their governor,687 asking and begging him \nto stay with them and manage their affairs, since things were falling apart and becoming \nfragile.", "start_char_idx": 141285, "end_char_idx": 145193, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "235c3aef-b964-45df-850c-811e209b81b8": {"__data__": {"id_": "235c3aef-b964-45df-850c-811e209b81b8", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3a0c821b-8727-4abd-b18e-af8831693e01", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "be82e3c13572b45cd778bb1b3d91dc6dfe58d3f870ef9bba30aae102c9ab2092", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8155038e-c0ed-46fa-ae9d-29e8f5d5b720", "node_type": "1", "metadata": {}, "hash": "e04fc86727842f0ccaef254d4d830ac19fdabb50f1e5203c996b3a68ecaf4daf", "class_name": "RelatedNodeInfo"}}, "text": "When Ibn al-Zayy\u0101t saw that things were in such a state, he began to worry about \nEmperor Nikephoros. He loathed the idea and absolutely refused to stay.\n\nThe fear of the Antiochians increased at his refusal, which drove them to seek out \nRash\u012bq,688 Ibn al-Zayy\u0101t\u2019s second-in-command. They asked him the same thing they had \nrequested of the other, and he responded positively but indicated that they should submit \nto Emperor Nikephoros and yield to his rule. He reminded them 120v  that this was the way \nof prosperity and that they would never attain the calm and tranquility that they desired \nif they did not obey him. They accepted his advice and sent messengers to the emperor, \noffering to bring money and to secure their agreement with pledges. Because the emperor \nwas unyielding and was wary of them, he responded to the message they had sent, saying, \u201cI \ndo not accept money, because the emperor of the Romans has no need of it, and because the \nMuslims might give it today and refuse it tomorrow. Nor do I accept pledges, because while \nthey have meaning for some people, most think nothing of them. I request only one thing, \nwhenever you are ready and realize that it is an easy and insignificant thing for you to do: I \nwish to build on a rock formation within your city a fortress, in which I will have a strat\u0113gos \nand a small number of others to defend you, and through them I will conquer.\u201d\n\nWhen the Antiochians refused that, Rash\u012bq felt ashamed and thought that he had become \ncompletely useless, so he decided to \u201cuncover his head\u201d\u2014as the saying goes\u2014in rebellion \n\n679.  Nikephoros II (r. 352\u201359/963\u201369).\n680.  Balad al-thaghr. Zayat translates this phrase as des villes du littoral (\u201cthe towns of the coast\u201d), another \n\npotential (especially modern) meaning of thaghr, but it seems more likely that this is a reference to the Islamic \ngeographical concept of al-thugh\u016br, the border fortresses on the frontiers of Muslim-ruled territory, especially \non the Byzantine border. \n\n681.  For \u201ctook Tarsus alone,\u201d Z reads: \u201cdestroyed Tarsus and took it.\u201d\n682.  Am\u0101n.\n683.  Aflaja. The primary meaning of this word is \u201cto be victorious,\u201d but the context (along with other \n\nhistorical sources) makes it clear that Sayf al-Dawla was suffering from paralysis, or f\u0101lij; see \u02bfIzz al-D\u012bn b. \nal-Ath\u012br, al-K\u0101mil f\u012b al-t\u0101r\u012bkh, ed. Mu\u1e25ammad Y\u016bsuf al-Daqq\u0101q (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1987), 7:279.\n\n684.  Modern Silvan, Turkey.\n685.  For \u201cwives,\u201d S reads: \u201cyoung people.\u201d\n686.  For \u201cIbn al-Zayy\u0101t,\u201d Z reads: \u201cIbn al-Zam\u0101n.\u201d This variant continues throughout the text.\n687.  That is, the newly arrived governor of Tarsus; see Canard, Histoire, 648\u201349.\n688.  For \u201cRash\u012bq,\u201d Z reads: \u201cRash\u012bq al-Nas\u012bm\u012b, who had come from Tarsus.\u201d This is the first of the edits \n\nthat have been made to Z in order to bring it in line with the Dhayl of Ya\u1e25y\u0101 b. Sa\u02bf\u012bd al-An\u1e6d\u0101k\u012b; see al-An\u1e6d\u0101k\u012b, \n\u201cHistoire,\u201d 797.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  162\n\nagainst Sayf al-Dawla, especially because of his paralysis and inability to move, which made \npeople think little of him. Once Rash\u012bq had made this decision,689 he gathered his supporters \ntogether and headed for the city of Aleppo.690 He took it by force without much effort and \nbegan to lay siege to the citadel, but it would not budge.", "start_char_idx": 145194, "end_char_idx": 148506, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8155038e-c0ed-46fa-ae9d-29e8f5d5b720": {"__data__": {"id_": "8155038e-c0ed-46fa-ae9d-29e8f5d5b720", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "235c3aef-b964-45df-850c-811e209b81b8", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "cd48c80f3a434913118eead2a4e33e1e811f7df9a9f890249392876617c73785", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5900f80a-ea77-48ff-9a43-95701b64cb77", "node_type": "1", "metadata": {}, "hash": "beff24eab2a3dd42024428b33565775d1a16130f842dc8c0b7f2a808454e099c", "class_name": "RelatedNodeInfo"}}, "text": "A servant of Sayf al-Dawla named \nQarghuwayh691 was there, and he would send out men every day to fight Rash\u012bq. One of \nthem\u2014it was not clear who\u2014struck him with a spear thrust during the battle, 121r  so he \ndied there, and when he fell dead,692 the others fled to Antioch. When they arrived, they \nwere concerned for themselves, and they set a member of their group at their head as their \nemir.693 They remained firmly committed to their opposition and rebellion. The one who \nencouraged them in this was a person of Antioch named Ibn al-Ahw\u0101z\u012b, an intense and \ndynamic person who had been the manager of their affairs in the time of Rash\u012bq.694\n\nWhat did the patriarch do during this time of chaos in Antioch, which was only growing \nmore and more difficult? His well-managed mind encouraged him to remain firm in the \npatronage of Sayf al-Dawla, so he withdrew to the monastery of St. Symeon of Aleppo. For \neven if Sayf al-Dawla was paralyzed at the time, his mind had not completely faded, and \nhis tongue had not lost the power of speech. So while the patriarch695 was staying in the \nmonastery, his situation was revealed by night to those in Aleppo,696 and it was unbearable \nfor the rebel. He began to investigate the patriarch\u2019s connections and to arrest and harass \nhis closest companions. He sealed up everything in the patriarchal cells697 and said aloud \nthat if the patriarch did not come and take care of it, he would cause him even more grief.\n\nDid the patriarch surrender to him, or get worried, or yield? No! He remained completely \nfirm. One of his closest companions\u2014Theodoulos, who became bishop of Seleucia after he \n\n689.  For \u201cOnce Rash\u012bq . . . this decision,\u201d Z reads: \u201cThen a man of Antioch known as al-\u1e24asan al-Ahw\u0101z\u012b \nattached himself to Rash\u012bq and took over the management of his affairs with the help of the people of Antioch. \nHe was intense and dynamic, and he gave them hope that Sayf al-Dawla would never return to Syria (al-Sh\u0101m). \nDizbar al-Daylam\u012b and a group of Daylamites who were with Qarghuwayh, the servant of Sayf al-Dawla, sought \nthe protection of Rash\u012bq. Rash\u012bq and Ibn al-Ahw\u0101z\u012b set out.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 797\u201398.\n\n690.  Z adds: \u201cMany battles took place between him and Qarghuwayh.\u201d See ibid., 798.\n691.  The spelling of this name is very uncertain. Zayat transliterates it as Qarghoyah and Canard (Histoire, \n\n649\u201351) as Qargawaih.\n692.  For \u201clay siege . . . fell dead,\u201d Z reads: \u201clay siege to the citadel for three months and ten days. Afterward \n\nRash\u012bq was killed by a spear thrust that hit him.\u201d Al-An\u1e6d\u0101k\u012b includes the \u201cthree months and ten days\u201d detail but \nnot the detail about the spear thrust, which is probably a summarized form of S; see al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 798.\n\n693.  For \u201cthey were . . . their emir,\u201d Z reads: \u201cthey were concerned and afraid, and they made Dizbar \nal-Daylam\u012b their emir and Ibn al-Ahw\u0101z\u012b his manager.\u201d See ibid.\n\n694.  For \u201cThe one . . . of Rash\u012bq,\u201d Z reads: \u201cQarghuwayh headed for Antioch and a battle took place between \nthem, but Qarghuwayh fled and returned to Aleppo. Dizbar al-Daylam\u012b went to Aleppo after him, but the \ncompanions of Qarghuwayh met him, fought him, and repulsed him, so he returned to Antioch.\u201d See ibid.\n\n695.  Z adds: \u201cand those with him.\u201d\n696.  Z omits: \u201chis situation . . . in Aleppo.\u201d\n697.", "start_char_idx": 148507, "end_char_idx": 151817, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5900f80a-ea77-48ff-9a43-95701b64cb77": {"__data__": {"id_": "5900f80a-ea77-48ff-9a43-95701b64cb77", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8155038e-c0ed-46fa-ae9d-29e8f5d5b720", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "f93af6d8aa70f06294a7a86ca594eb56ba0c6b7f78eda85e0b122416c3c202ea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "53f53fd0-8dd1-4cd2-9920-f07ac506ffac", "node_type": "1", "metadata": {}, "hash": "6777945f738aefb83c53f50f339a0711ac72a4e0868480b0c6419719550b0c59", "class_name": "RelatedNodeInfo"}}, "text": "Z omits: \u201chis situation . . . in Aleppo.\u201d\n697.  Z adds: \u201cbecause of the inclination of the patriarch and those with him toward Sayf al-Dawla, which had \n\nbeen revealed to him.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 798.\n\n\n\n163  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nwas killed and who built two beautiful churches698 in Antioch, for the Arkhistrat\u0113gos699 and \nfor Chrysostom\u2014observed him acting in this way. He grew bold and said to him, \u201cSir, when \nthis is all over, do you intend to tell your church,700 121v  \u2018I am the good shepherd\u2019?701 Do \nnot leave your sheep for the ravishing wolves to snatch up! Consider the matter, then go \nand extend a hand to help them, and do not think about what the rebel wants, but about \nwhat is best for you and your flock.\u201d The patriarch said, \u201cHold your tongue and be silent,702 \nbecause you do not know what you are saying.\u201d So he had to hold his tongue.\n\nAfter a little while, the servants of Sayf al-Dawla could no longer bear their shame \nquietly. They got him started on his journey and helped him get up, so he journeyed from \nMayyafariqin to the area of Ma\u02bfarrat Mi\u1e63r\u012bn, and war broke out between the two sides. The \nvictory went to Sayf al-Dawla, and the chief officers of the rebels703 were taken prisoner. He \nput them in shackles and chains.704\n\nThen the patriarch made his way to Aleppo, as happy as one who had triumphed in an \nagonizing705 struggle. Sayf al-Dawla gave him the warmest welcome and he became his close \ncompanion in all things, a helpful and beloved intercessor. He went from the status of an \ninsignificant follower to that of an influential friend, not to be accused or belittled, because \nin the time of hardship he had been faithful, constant, and patient in spite of his affliction. \nWhat he had given in the time of distress was repaid in the time of happiness with special \ntreatment and preference.706\n\nHe saw those who had grieved him punished before his very eyes with beatings, abuse, \nand other types of torment that are impossible to bear, but he was not pleased as others \nwere. He did not grow arrogant on account of his victory; rather, he mourned, he felt a \ntightness in his chest, his thoughts were troubled, and he said, \u201cHave mercy, sir, and go easy \n \n\n698.  Haykalayn.\n699.  For \u201cthe Arkhistrat\u0113gos,\u201d S reads: al-aks\u012br\u0101t\u012bq\u016bs; Z reads: al-azkis\u02bf\u016b\u1e6dus. I take this to be the Greek \n\narkhistrat\u0113gos, \u201csupreme commander\u201d (a common epithet of Michael, the \u201csupreme commander\u201d of the \nheavenly forces), as suggested to me by Dmitry Morozov. Dick\u2019s edition has al-iks\u0101btir\u012bgh\u016bs, Greek hexapterygos, \nmeaning \u201csix-winged\u201d (seraph). This must be Dick\u2019s guess at the original word, because it is not supported by \neither manuscript. The meaning is almost right, however, even if the word is not. See D\u012bk, S\u012bra, 15, 46.\n\n700.  B\u012b\u02bfa.\n701.  John 10:11, 14.\n702.  Lacuna in Z omits: \u201cConsider the . . . be silent.\u201d\n703.  For \u201cthe chief . . . the rebels,\u201d Z reads: \u201cDizbar and Ibn al-Ahw\u0101z\u012b and a large group of their soldiers.\u201d \n\nSee al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 805. The term \u201crebels\u201d translates khaw\u0101rij (sg. kh\u0101rij\u012b), an allusion to the kh\u0101rij\u012b rebel \ngroup of the early Islamic period, but Ibr\u0101h\u012bm uses the term here in a general sense.\n\n704.", "start_char_idx": 151771, "end_char_idx": 154984, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "53f53fd0-8dd1-4cd2-9920-f07ac506ffac": {"__data__": {"id_": "53f53fd0-8dd1-4cd2-9920-f07ac506ffac", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5900f80a-ea77-48ff-9a43-95701b64cb77", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "a6716a7d62159ea5aef4a3ff3eb6ba2aaf0881b2d32487c051567d0f35fa78cd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e1dc7431-6f0c-4d87-87b5-d08f83265508", "node_type": "1", "metadata": {}, "hash": "8ca444191107d58dd729fe8348908b24e3a3aabd8989a2a3d89338ae6286d3ef", "class_name": "RelatedNodeInfo"}}, "text": "704.  Z adds: \u201cand brought them to Aleppo, and killed them, and he made his servant Taq\u012b governor of \nAntioch.\u201d See ibid.\n\n705.  This word is omitted in Z and not fully legible in S. Dick\u2019s edition (D\u012bk, S\u012bra, 47) reads it as l\u016by\u0101, but in S \nthere seems to be at least one letter between the w\u0101w and the y\u0101\u02be. I have read it here as law\u02bfiyyan, although the \nmeaning of \u201cagonizing\u201d works for Dick\u2019s reading as well. It could perhaps be emended to l\u016bd\u012by\u0101 and read as a \nreference (via Greek and/or Syriac) to the gladiator games, Latin ludi.\n\n706.  Z adds: \u201cbecause he was grateful to him for his act of distancing himself from those who rebelled against \nhim, and so he preferred him and gave him special treatment.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 806.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  164\n\non those you have defeated, for the sake of 122r  the one who helped you stand against \nthem! Do not refuse intercession and forgiveness as much as your duty allows.\u201d\n\nWhen he saw one of his neighbors, one of the Muslims of the city of Antioch,707 being \npunished and struck with far too many lashes, he did not sit patiently. He stood up, threw \nhimself on the ground, and asked that the man\u2019s crime be given to him, and his request \nwas not rejected. But what misfortune and evil grew out of this for him, I will explain in \nwhat follows. And that should not be surprising, even if it is improbable and strange. For \nso the nature of envy is imprinted on malicious souls, that their fire is ignited by goodness \nmore than it is extinguished by kindness. When that envious one was set free and released \nfrom everything that had been imposed on him, he returned to Antioch without any \nconsequences. If only it had not been so!708\n\n[12. Return to Antioch]\n\nAfter that, the patriarch stayed for a little while in Aleppo and then went to his city, \nbringing signed notes from Sayf al-Dawla to those whom he had dispatched to Antioch in \nan effort to get even with everyone who had helped the Antiochian rebels709 against him. \nHe ordered them not only to absolve the patriarch and his companions of any responsibility \nbut also to approve his requests\u2014as often as possible\u2014when he interceded on behalf of \nothers, for the patriarch had taken up many such cases.\n\nWhen he arrived in Antioch, he found a governor there, a servant of Sayf al-Dawla710 \nknown as Taq\u012b.711 He also found the patrikios Kulayb712 seizing the wealth of the people, \nthough he had not been commanded to take713 so much, 122v  and confiscating all of their \npossessions. Sayf al-Dawla did not show them the kindness of restraining him from seizing \ntheir goods but acted out of pure self-interest, for he could see that these seizures were714 \nimpoverishing the people, ruining the country, and eliminating any revenue. The fines had \n\n707.  It is not entirely clear, but it seems from the description in \u00a713 that this may be Ibn M\u0101nik, the future \nleader of the assassination plot (not actually named in S until \u00a717).\n\n708.  Z adds: \u201cEven so, there were many other elders of Antioch with whom Sayf al-Dawla was angry on \naccount of their rebellion and whom he had arrested. The patriarch interceded with him for some of them \nand acted as his mediator with them, and he granted his request regarding them. So at that time, because they \nwitnessed his powerful position with Sayf al-Dawla, their souls became set in envy and resentment of him.\u201d See \nal-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 806\u20137.\n\n709.  Kh\u0101rijiyy\u012bn, another allusion to the early Islamic khaw\u0101rij; see note 104 above.\n710.  Z omits: \u201ca servant of Sayf al-Dawla.\u201d\n711.", "start_char_idx": 154980, "end_char_idx": 158580, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e1dc7431-6f0c-4d87-87b5-d08f83265508": {"__data__": {"id_": "e1dc7431-6f0c-4d87-87b5-d08f83265508", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "53f53fd0-8dd1-4cd2-9920-f07ac506ffac", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "cc44e67fc13f0200b2e774daddff3b1864e3e732381c776428abd82078fd8de6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e1406b63-9f89-44c6-9e75-eb23a6487ad6", "node_type": "1", "metadata": {}, "hash": "2880353a8f3ada5fb8b7bec1e2980edc5c8cb3c7f7fbe8885b0373c9bc5ab090", "class_name": "RelatedNodeInfo"}}, "text": "Z omits: \u201ca servant of Sayf al-Dawla.\u201d\n711.  For \u201cTaq\u012b,\u201d Z reads: \u201cTaq\u012b al-D\u012bn, whom we have mentioned.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 805.\n712.  Kulayb, likely a Syriac Orthodox Christian, later became basilikos of Antioch and eventually of Melitene \n\nunder Byzantine rule; see ibid., 2:369, 373\u201374, 420. Al-An\u1e6d\u0101k\u012b simply calls him a \u201cChristian\u201d (na\u1e63r\u0101n\u012b), but Michael \nthe Syrian mentions that he sponsored construction work at a Syriac Orthodox monastery in Melitene; see \nMichael the Syrian, Chronique, ed. and trans. J.-B. Chabot (Brussels: Culture et Civilisation, 1963), 3:126, 4:553; \nCatherine Holmes, \u201c\u2018How the East Was Won\u2019 in the Reign of Basil II,\u201d in Eastern Approaches to Byzantium, ed. \nAntony Eastmond, 41\u201356 (Aldershot: Ashgate, 2001), 49.\n\n713.  Z omits: \u201cthe wealth . . . to take.\u201d\n714.  Z omits: \u201cbut acted . . . seizures were.\u201d", "start_char_idx": 158537, "end_char_idx": 159383, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e1406b63-9f89-44c6-9e75-eb23a6487ad6": {"__data__": {"id_": "e1406b63-9f89-44c6-9e75-eb23a6487ad6", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e1dc7431-6f0c-4d87-87b5-d08f83265508", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "99ddd06cad3e612101e49d472424114cc88e5d12f1f008f64470cc65331c4e8d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "42436838-61ad-4bfe-8b8b-34a42350d3af", "node_type": "1", "metadata": {}, "hash": "1d55301ccac8370a770f9efd0dbf1678964aeada316bb256cd2af96df552dd33", "class_name": "RelatedNodeInfo"}}, "text": "Z omits: \u201cbut acted . . . seizures were.\u201d\n\n\n\n165  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nbrought people to such a state that they barely had enough to pay for housing, taxes, and \nother such things. When the patriarch saw the people of Antioch struggling under these \ndemands, whom did he not deliver and redeem from the bulk of their fines? Whose burden \ndid he not lighten? Whom did he not redeem entirely, if he could?\n\nNow, there was a resident715 of Antioch who was very wealthy because he owned extensive \nreal estate and had many sources of income but who thought of nothing but himself. He \nwould hunch over as he walked, never raising his head from the ground, because he was \nsuch an arrogant miser. The wretch had never used a bit of his money to help anyone, not \neven himself. So the companions of Sayf al-Dawla seized him and began to punish him, \ndemanding three and a half qin\u1e6d\u0101rs716 of gold. He sent to the holy patriarch in the midst \nof his punishment and said to him, \u201cHave mercy, sir, on a wretch like me.\u201d By my life, the \npatriarch got to work quickly, as usual, eager to help anyone who asked for his aid. He rode \nover at that very moment, relieved him of his torment, and mediated for him regarding \nthe amount that was demanded. He did not stop making requests on his behalf until he had \nreduced the massive sum from 25,000 123r  dinars to a tenth of that, that is, 2,500 dinars. \nThe tax collectors said, \u201cHe will not pay even this amount without being punished and \nbeaten.\u201d So the disciple of Christ, who resembled him in every way, said, \u201cI am asking you \nnot to go overboard by punishing him any more, but to hand him over to me, and I will be \nresponsible for the whole sum.\u201d He was handed over to the patriarch, and the tax collectors \nwould later demand from the patriarch the entire sum, and then the patriarch would have \nto717 demand it from him. Whenever the patriarch would write to him about this, it was \nlike his heart was being pierced, as the arrows of envy worked within him. Thus he later \nconsented to kill the one who had been his benefactor.\n\n[13. The Assassination Plot]\n\nNow the killing of the patriarch\u2014or rather, his martyrdom\u2014was carried out by the \ndecision of this man and others. It was organized in secret and proceeded little by little. For \nbecause Sayf al-Dawla was inclined toward him,718 the raw material of envy had accumulated \nin the hearts of the Muslims. However, they were not all agreed on killing him. On the other \nhand, those who did agree were among those whom he had most generously benefited, for \nthe father of envy was at work within them.\n\nThe proof was as follows: after Sayf al-Dawla died,719 people came from the land of \nKhorasan, warriors hurrying on their way to Antioch.720 That cursed one, whose benefactor \n\n715.  It is not entirely clear, but it seems from his description in \u00a713 that this may be Ibn Ma\u1e25m\u016bd.\n716.  From Latin centenarius/Greek kent\u0113narion, the qin\u1e6d\u0101r is a variable weight equivalent to 100 ar\u1e6d\u0101l and \n\nsometimes used to refer to an indeterminate (large) amount. Based on the typical Syrian qin\u1e6d\u0101r of 256 kg, the \namount demanded from this miser was likely almost 900 kg (nearly one ton) of gold.\n\n717.  S omits: \u201cthe entire . . . have to.\u201d\n718.  That is, Christopher.\n719.  25 \u1e62afar 356/9 February 967.\n720.  For \u201cfrom the . . . to Antioch,\u201d Z reads: \u201cfrom the land of Khorasan, intending to raid the Romans, so \n\nthey traveled to Antioch, and its people gave them the most beautiful welcome.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 807.", "start_char_idx": 159342, "end_char_idx": 162883, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "42436838-61ad-4bfe-8b8b-34a42350d3af": {"__data__": {"id_": "42436838-61ad-4bfe-8b8b-34a42350d3af", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e1406b63-9f89-44c6-9e75-eb23a6487ad6", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "df1a8fb899025acc8451efc48edd164890875e45bb267cfe2383c5705e064381", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "be5b44b2-4c46-4164-87fb-036a63f096da", "node_type": "1", "metadata": {}, "hash": "b39c7c1ee188d4378163b54c090133670b3c1c4e19b4cdae690d3ff428ddb62a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  166\n\nthe patriarch had been,721 in whom the venom of envy was at work, and who had thought \nto plot against the patriarch because of his empowerment, was afraid. If he did not \ncommunicate with the leader of the Khorasanis,722 he would miss the chance of killing him.\n\nSo he summoned723 Ibn Ma\u1e25m\u016bd, for whom 123v  the patriarch had vouched,724 who had \nmade known to him what he had against him in his soul; and he summoned another person, \na neighbor of the patriarch called Ibn Di\u02bf\u0101ma. He said to them, \u201cWhat do you say? Do you \nthink we should leave this infidel alive until a governor arrives, so that he will be sitting in \ncourt while we are punished, as we were in the time of Sayf al-Dawla?\u201d They said, \u201cThat is \nnot right.\u201d So he said, \u201cThen what do you think about requesting a written fatw\u0101725 about \nhim from the jurist?\u201d They praised this idea and with one mind, they all wrote a note called \na fatw\u0101.726 They did not mention the patriarch by name but said, \u201cWhat is your opinion, O \njurist, on the just response to someone who plots against a Muslim fortress?\u201d He answered \nthat the person must be killed.\n\nThe leader of the plot said to the other two, \u201cThis fatw\u0101 is the way: if we show it to the \nmasses, they will kill him immediately.\u201d This was not actually his opinion; rather, because \nhe was also a Persian and knew the language of the Khorasanis, he was secretly planning to \ncall a group of the soldiers who had been sent to Antioch and show them the fatw\u0101 so that \nthey would kill the patriarch without hesitation. This helped to convince them and to spur \nthem toward what he wanted.\n\n[14. The Patriarch\u2019s Decision]\n\nOne of the patriarch\u2019s neighbors, a prominent Muslim named Ibn Ab\u012b \u02bfAmr who was a \ntrue friend and adviser to him, found out about this. So he rushed over and said to him, \n\u201cWhat are you doing? Get up quickly and look out for yourself! Otherwise, you should be \naware that you are going to be killed soon.\u201d He said, \u201cWhy? For what reason?\u201d He said, \n\u201cBecause 124r  a malicious group gathered against you and consulted the law, and the \njurist gave a fatw\u0101 that says you must be killed.\u201d He asked for more information and said, \n\u201cWhat do you think I should do?\u201d He said, \u201cAt the moment you are not under arrest, so \nleave through the city gate at the end of the day, and when morning breaks, you will be \n \n\nThese soldiers were likely coming to reinforce the frontier defenses and preserve Muslim control of Antioch as \nword spread of Byzantine advances in the region; see Kennedy, Prophet, 238, 240.\n\n721.  For \u201cwhose benefactor . . . had been,\u201d Z reads: \u201cwhom the patriarch had taken under his wing.\u201d This is \nIbn M\u0101nik, likely the man whose punishment he alleviated at the end of \u00a711 above.\n\n722.  This leader is not named here, but al-An\u1e6d\u0101k\u012b (\u201cHistoire,\u201d 807) claims that his name was Mu\u1e25ammad  \nb. \u02bf\u012as\u0101.\n\n723.  Z adds: \u201cthree of the elders and model citizens of Antioch for whom the patriarch had mediated and \ninterceded.\u201d See ibid.\n\n724.  Z omits: \u201cfor whom . . . had vouched.\u201d\n725.  Throughout this passage, both S and Z use a variety of spellings for this word, including fatwa (in Z), \n\nf\u012bta (in S), and futya (in both).\n726.  Normally, fatw\u0101 would refer more specifically to the jurist\u2019s response to their question, but Ibr\u0101h\u012bm \n\napparently uses it to mean both the question and the answer.", "start_char_idx": 162888, "end_char_idx": 166287, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "be5b44b2-4c46-4164-87fb-036a63f096da": {"__data__": {"id_": "be5b44b2-4c46-4164-87fb-036a63f096da", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "42436838-61ad-4bfe-8b8b-34a42350d3af", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "88e4680ecfe907e47147b1ec8825458054dcbdc41959aca2a8103bfb0a9c372f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c5c2957a-b01a-4f48-9702-8551950a729f", "node_type": "1", "metadata": {}, "hash": "4c517cc6a69a8ebba88298f00a610cdcb29708b505ed089ce3249b7c9332b6ef", "class_name": "RelatedNodeInfo"}}, "text": "167  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nnear Aleppo, and no one will follow you. That is what I think.\u201d He said, \u201cSir, may God reward \nyou with good things. As for me, I must think about what I will do.\u201d\n\nThe man departed, and the patriarch summoned that man who had said to him when he \nwas at the monastery of St. Symeon, \u201cWhy do you not go to Antioch in the time of rebellion? \nAre you, sir, the sort of person who can say after this, \u2018I am the good shepherd\u2019?\u201d727 When \nhe arrived, he728 said to him, \u201cYou should know, O man, that our neighbor so-and-so came \nto me this very hour and told me such-and-such. What do you think?\u201d The man said to \nhim, \u201cWhat could be better than this, sir? Ask God\u2019s blessing and do it!\u201d He said, \u201cIf I do \nthis, O insolent one, you will be among those who mock me afterward, saying, \u2018Can you say \ntomorrow, \u201cI am the good shepherd\u201d?\u2019\u201d The man answered, saying, \u201cSir, that was different.\u201d \nSo the patriarch said to him, \u201cYes, it is not hidden from me that it was different.729 That \nis why, because I did not agree with you then, I did not do it. And when I did not do it, \neven you knew that none of the Christians would be harmed as a result, because no one \nwas demanding my murder at that 124v  time. But now, my murder is demanded, and not \nsimply demanded, but demanded with intense desire and effort. For those who demand \nmy murder are envious, and the venom of envy is concealed within their bodies. So if I slip \nout of their hands and they cannot inject their venom into me, they will not leave behind \na single Christian or a single church. This is the time, O man, when I must say not only \u2018I \nam the good shepherd\u2019 but also that \u2018the good shepherd lays down his life for his sheep.\u2019730 \nSoon you will see this beard dyed with my blood.\u201d With that, he moved his hand toward it. \nHis speech ended with this saying, and after that he said not another word; he was almost \nashamed at the thought.\n\n[15. The Assassination]\n\nAfterward, he gave it some thought and decided to meet with that evil man who was \npreparing to act against him. He knew beyond a shadow of a doubt that he had mixed for \nhim the brew731 of death. However, he did not think that he would do this in his home, for \nno desert Arab,732 nor any esteemed person among the Muslims, would consider this a good \nway to commit a crime. So after a little while, he sent him a note, showing neither wariness \nnor fear: \u201cSir, I would like to meet with you. Please tell me what you think and I will be \navailable to come to you.\u201d733 He saw this message as an opportunity and as potential spoils, \n \n\n727.  See \u00a711. The man\u2019s name is Theodoulos.\n728.  Christopher.\n729.  S repeats: \u201cSo the . . . was different.\u201d\n730.  John 10:11.\n731.  Qahwa. This Arabic word became the word \u201ccoffee,\u201d and it is the ultimate source of the beverage\u2019s name \n\nin all languages, including English. However, coffee was (most likely) discovered several centuries after the \ncomposition of this text. At this time, according to Lis\u0101n al-\u02bfArab, qahwa referred to a type of wine. In any case, \nthe metaphorical meaning of the phrase is clear.\n\n732.  A\u02bfr\u0101b\u012b.\n733.  Z adds: \u201cWhen Ibn M\u0101nik heard this.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 808.", "start_char_idx": 166291, "end_char_idx": 169513, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c5c2957a-b01a-4f48-9702-8551950a729f": {"__data__": {"id_": "c5c2957a-b01a-4f48-9702-8551950a729f", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "be5b44b2-4c46-4164-87fb-036a63f096da", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "ca53bd2532d616eff669229d0250e1ea97e87de4033e995f6ce267bcbf693801", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cee0ffe4-9c0f-499c-9b93-a8233822f512", "node_type": "1", "metadata": {}, "hash": "2460eac4cb37485cf6e48a493ea1e0dcd0a7bee18624ab3c2c15155a5e5eab6c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  168\n\nand he said, \u201cI am not available at the moment, but later I will send for you.\u201d Then he spent \nhis entire day on the plot and did not send him anything because he was busy deceiving him \nand strengthening what he had cooking for him.\n\nWhen 125r  much of the night had come and gone, and the patriarch had eaten his \ncustomary food, he734 sent to him, saying, \u201cI am now available, O patriarch, so if you want \nto come, then come.\u201d When the lamb of Christ heard this message, at such an unusual time, \nhe was stunned and said to his companions, \u201cWhat is the right thing to do, O people, when \nwe are facing two irreconcilable options? Going at this time of night is neither proper nor \nappropriate, because the food is already in my mouth, and my strength\u2014I am too weak to \nspeak at this point. But postponing would also lead to trouble, because then we would be \nthe ones who missed the appointment. But there is a way: can one of you check my breath? \nIf you smell wine on me, we will use that as an excuse and say that it is not possible at this \ntime. But if my breath is clean, we will go anyway.\u201d When one of them checked his breath \nand there was no odor,735 he went on his own two feet, like a lamb going to the slaughter736 \nof its own free will.\n\nThat cursed one welcomed him and greeted him with affection, even as deceit was \nconcealed within his heart. When they sat together, he was full of wrath and hatred against \nhim, so he could not wait for the patriarch to begin speaking, but said to him, \u201cWhat are you \nthinking, O patriarch? You are one of the people of this town, dwelling among us, yet you \nthink badly of our interactions and act against us.\u201d The patriarch said, \u201cAnd how is that, sir? \nWhat do you mean?\u201d He said in response, \u201cBecause you correspond with the emperor of the \nRomans,737 and you correspond with the servant of Ibn \u1e24amd\u0101n.\u201d So he said, 125v  \u201cAnd \nwhat is the evidence for that, sir? Who has found such a letter from me?\u201d He738 got up as if \nhe were searching for a letter, then suddenly stood and spoke in Persian, summoning the \nKhorasanis whom he had prepared for the murder.\n\nStill, he was worried and trembling. Not only was he a coward, but to both heart and eye, \nhe looked like a bat. For he was hardly taller than a span,739 only by a little. He looked like \na bat in color, facial expressions, and complexion. When those whom he had prepared and \nsummoned arrived, he said to them in their language, his teeth chattering, \u201cThis is the one \nyou are looking for! This is the man who wants to hand over this city! This is the enemy of \nthe Muslims! Here you are, and here he is! Cut him to pieces without pity!\u201d\n\nIf he were the enemy of the Muslims,740 you mouse\u2019s eye, you complete rat, then why \nwas he not your enemy in the time of difficulty? Rather, he was your friend, the friend who \n\n734.  Ibn M\u0101nik. Z calls him \u201cthat cursed one.\u201d\n735.  S repeats: \u201cand there was no odor.\u201d\n736.  Cf. Isaiah 53:7; Jeremiah 11:19; Acts 8:32.\n737.  Z adds: \u201cand incite them to come toward us, and encourage them against us.\u201d See al-An\u1e6d\u0101k\u012b,  \n\n\u201cHistoire,\u201d 809.\n738.  For \u201cHe,\u201d Z reads: \u201cIbn M\u0101nik.\u201d See ibid.\n739.  A span (Arabic shibr) is the distance from the end of the thumb to the end of the little finger, roughly \n\n23 cm\u2014obviously hyperbole in this case.\n740.  Lacuna in Z omits: \u201cHere you . . . the Muslims.\u201d", "start_char_idx": 169517, "end_char_idx": 172930, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cee0ffe4-9c0f-499c-9b93-a8233822f512": {"__data__": {"id_": "cee0ffe4-9c0f-499c-9b93-a8233822f512", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c5c2957a-b01a-4f48-9702-8551950a729f", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "622e5ecef479cb7cd81c75c7e8038fca1e919b47577724d729e1792277bc4f0c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "11fc961a-fc22-4333-94c8-b8a002417677", "node_type": "1", "metadata": {}, "hash": "ff14bb5503eb9da2f23d4ac4089fcaeacaabfaeb4e2a1364d753eebc81692296", "class_name": "RelatedNodeInfo"}}, "text": "169  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nwas helpful to you and delivered you from torment! But when this one whose soul was like \nthat of a crocodile, requiting goodness with evil, gave the command regarding him, the \nsacrificial lamb of Christ stretched out his neck without any alarm, waiting for his head to \nbe taken.\n\nThose people had not swords, but long daggers. One of them made him stand up while \nthe other struck him with a long dagger, and all of the iron passed through his belly. The \nsword of God741 was sharpened, but at that time it was held back, as God\u2019s judgments often \nare, awaiting punishment at another time. When the martyr fell to the ground, his head was \nfirst cut off, then his pure body was dragged around on a ladder by the command of the one \nwho had rejected both God and goodness. It was immediately thrown 126r  into the river \nafter the gate was opened for it at night.742\n\nBut this could not be hidden from the Christian populace, and when their shepherd fell, \nthey were stunned, struck by what had happened so suddenly, and intensely anxious. They \nscattered into the houses of some of the Muslims, where they hid. However, no one sought \nthem out, for it was necessary that the earlier saying of their father should be fulfilled: \u201cIf \nthey satisfy their thirst for revenge by killing me, and inject into me the venom concealed \nwithin their hearts, they will not pursue anyone but me.\u201d\n\n[16. Plundering the Church]\n\nAs for that animal with the ferocious appearance, ever increasing in beastliness, he \nkept quiet for most of the night, because he was on the edge of losing his mind for good. \nBut when dawn had come, he returned to himself and directed his guards toward the \nchurch743 and the patriarchal cells. There was a group to search each of the two places.744 \nIn the patriarchal cells, they found nothing but some foodstuffs, such as wheat, figs, and \noil, preserved as provisions for the church and nourishment for the brothers in Christ. \nHow could they find anything else when there was no gold745 hoarded there? How could he \nhoard when his expenses exceeded what he took in? Nor was there any clothing. How could \nany belong to someone whose clothing was only wool,746 without even a monastic habit?747 \nBut there were a few priestly funeral garments there that belonged to his predecessors \nthroughout time, and they took all of them.\n\nAnd they opened the treasury of the church, and when they did not see anything there, \nthey punished the treasurer until he showed them the hidden gold and silver utensils of the \n\n741.  Sayf All\u0101h. In S, the scribe mistakenly wrote Sayf al-Dawla before crossing out al-Dawla and writing \nAll\u0101h.\n\n742.  For \u201cthen his . . . at night,\u201d Z reads: \u201cand thrown into the furnace of the bath in the neighborhood of Ibn \nM\u0101nik\u2019s house. Then his pure body was immediately brought out of the city gate by night and thrown into the \nriver.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 809.\n\n743.  B\u012b\u02bfa. Z adds: \u201cthe Church of Cassian\u201d (Kan\u012bsat Qusy\u0101n). See ibid., 809\u201310.\n744.  Lacuna in Z omits: \u201cto search . . . two places.\u201d\n745.  Z adds: \u201cor silver.\u201d\n746.  \u1e62\u016bf.\n747.  Ask\u012bm rahb\u0101niyya. Ask\u012bm is from the Greek skh\u0113ma.", "start_char_idx": 172934, "end_char_idx": 176128, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "11fc961a-fc22-4333-94c8-b8a002417677": {"__data__": {"id_": "11fc961a-fc22-4333-94c8-b8a002417677", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cee0ffe4-9c0f-499c-9b93-a8233822f512", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "fe94d53e69b8b041b5da309affe081265ba69c4686fa1a1402b8fb339a71c50d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "67ff2433-0291-414f-80ce-c86d9e6c79dc", "node_type": "1", "metadata": {}, "hash": "bb29da85140594494b3a2eb8e0957d88d99ea3bd327ffefb2168ecba852f3882", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  170\n\nchurch, 126v  along with the silk garments that were kept to decorate the church. They left \nnothing but a few copper things and manuscripts.748 Out of all this, the cursed one did not \ngive those who had shed the pure and innocent blood749 everything that they had agreed. \nHe kept back some of it in order to give it as a gift to the Persians whom he was expecting to \ncome on their way to the land of the Romans. In the midst of all this, they arrived, and the \nAntiochians welcomed them magnificently. That cursed infidel was especially important for \nthem, not only because of what he brought them, but also because he shared their tribe and \nlanguage. And they began to raid the Roman border regions750 and to devastate them.\n\n[17. Divine Retribution]\n\nNow the blessed Emperor Nikephoros was busy with the Bulgars. When he returned, \nhe sent Peter the Stratopedarkh\u0113s,751 who had a battle with the Khorasanis near the city \nof Alexander known as Alexandria,752 and the Persians were put to flight after extensive \nfighting.753 With them was a group of Muslim assassins of Tarsus754 who had advised them \nnot to fight, nor to keep making war, for they said, \u201cThe army that is fighting you is an \nimperial army, and you have no power against them.\u201d The Persians did not accept this but \npersisted until their bravest men and most of the others were killed, and their chiefs were \ntaken captive.\n\nAll of this was a necessary judgment from Heaven, for justice could not delay in \navenging the blood of the martyr. Here it seems that we may go on for too long\u2014even if \nit would be insufficient, coming from us\u2014in clarifying the marvelous and efficient system, \nworking according to an uninterrupted arrangement, by which the wicked received an evil \nrepayment for their deeds. But telling the story contains some 127r  benefit, for from these \nfacts everyone can verify what prophecy tells us about falling into the hands of the living \nGod: both that it is terrifying, and that repayment might come quickly, or else only a part \nof it might come quickly, in which case it is evidence that the remainder will later come  \nto pass.\n\n748.  Z adds: \u201cAnd they also took the chair of St. Peter the Apostle, which was made of palm wood overlaid \nwith silver. They kept it in the house of one of their elders, known as Ibn \u02bf\u0100mir, and it remained in his house \nuntil the Romans took possession of the city.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 810.\n\n749.  Z adds: \u201cthose of his nation.\u201d\n750.  S omits: \u201cand language . . . border regions.\u201d\n751.  An army commander. S: al-is\u1e6dir\u0101\u1e6d\u016bs.\n752.  This is Alexandretta, now known as \u0130skenderun.\n753.  For \u201cand the . . . extensive fighting,\u201d Z reads: \u201cwhich is between Mopsuestia and Antioch, as they were \n\nreturning from their raids. He attacked them, killed their bravest men, and took the s\u0101l\u0101r of the army and others \nas captives.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 814.\n\n754.  For \u201cTarsus,\u201d Z reads: \u201c\u1e6car\u1e6d\u016bs.\u201d\n\n\n\n171  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nOne of the chiefs of the Hagarenes755 imprisoned in that war was the s\u0101l\u0101r756 of the army. \nThe Antiochians purchased him for a massive amount of money, garments, and prisoners757 \nwho were in Antioch and whom the people had taken captive.758 When it was done,759 he \ncame to Antioch, and some of its people welcomed him and celebrated his arrival. However, \nas much as he entered in honor, and they honored and exalted him beyond any legitimate \nlevel, in the end he had the most shameful and disgraceful exit. For the Antiochians could not \nendure what they were undergoing at the hands of his men who had escaped the fighting. \nThey had returned naked, and he like them.", "start_char_idx": 176132, "end_char_idx": 179853, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "67ff2433-0291-414f-80ce-c86d9e6c79dc": {"__data__": {"id_": "67ff2433-0291-414f-80ce-c86d9e6c79dc", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "11fc961a-fc22-4333-94c8-b8a002417677", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "589384d22e5e53cab2a63fd5a8d1e081ea15f3770c3421cc94fb702075313031", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9685f23b-ff10-4b03-87b5-cd8150a849db", "node_type": "1", "metadata": {}, "hash": "005512fa72e5bb570a2320ffb4590b35fb91fa03de709191a59bf77db57b92ab", "class_name": "RelatedNodeInfo"}}, "text": "They had returned naked, and he like them. Thus necessity forced them to seize whatever \nwould preserve them, and their hands stretched toward the wealth of the Antiochians.760 \nThey did not endure that from them, but resisted them, war broke out between them, and \nthe people of the city drove them out naked.\n\nThe Antiochians who fought them were in two bands, and the chief of one turned against \nthe chief of the other and killed him. For someone had come from Egypt,761 one of the \nbrigands762 of Tarsus763 who had fled. He returned with a small band to raid the Roman \nborder region.764 The chief of the other band was a Kurd from B\u016bq\u0101765 called \u02bfAll\u016bsh, and the \none who came from Egypt was a Black man named al-Rughayl\u012b.766 127v  At that point the \ncity was in the hand of \u02bfAll\u016bsh.767 Al-Rughayl\u012b entered and greeted him, and when he bent \nover to take his hand, his sword was sideways on his knees. So al-Rughayl\u012b drew it, struck \nhim with it, and killed him. Thus he dared to do two impressive things at one time and \nopenly: drawing a chief\u2019s sword from his lap, and quickly killing him without a pause. So \nthe followers of the one who was killed were scattered, even though they were many, and \ncommand passed to the killer, even though his men were very few.768\n\nHowever, his rule did not endure and his time was not long, for Peter the Stratopedarkh\u0113s \ncame shortly with a huge contingent from the army of the praiseworthy Emperor \n\n755.  Z reads: \u201cKhorasanis.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 814.\n756.  A Persian word for a chieftain or leader.\n757.  Z adds: \u201cwhom they had previously taken captive from the Romans.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 814.\n758.  Z omits: \u201cwhom the . . . taken captive.\u201d\n759.  For \u201cWhen it was done,\u201d Z reads: \u201cWhen the sal\u0101r was set free.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 814.\n760.  For \u201cand their . . . the Antiochians,\u201d Z reads: \u201cso they overpowered the Antiochians and began to seize \n\ntheir wealth and their goods.\u201d See ibid.\n761.  For \u201cFor someone . . . from Egypt,\u201d Z reads: \u201cA Black man had come from Egypt to Antioch.\u201d See ibid., \n\n822.\n762.  \u201cBrigands\u201d translates \u1e63a\u02bf\u0101l\u012bk. My impression is that this man had escaped from Tarsus during the \n\nByzantine conquest.\n763.  Z adds: \u201cknown as al-Rughayl\u012b.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 822.\n764.  Z adds: \u201cThis was the chief of the first band.\u201d\n765.  Often spelled B\u016bqa, a fortress and village near Antioch, somewhat important in the early centuries of \n\nIslam but eventually lost.\n766.  Z omits: \u201cand the . . . al-Rughayl\u012b.\u201d As with many of the names in this text, the correct spelling of the \n\nname \u201cal-Rughayl\u012b\u201d is uncertain (in Arabic as well as in English).\n767.  For \u201cin the hand of \u02bfAll\u016bsh,\u201d Z reads: \u201cin his hand.\u201d\n768.  Z adds: \u201cand al-Rughayl\u012b took control of Antioch.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 822.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  172\n\nNikephoros. When he came, he conquered the great city that very night,769 although he had \nnot even been seeking it. He found it weak because of the previous raids on its territories, \nand he found its people neglecting to preserve and protect it, because they had not heard \nthe news that someone was coming for it. They could not in one moment gather enough \nmen to climb the mountain and defend the wall,770 so the Romans quickly climbed it.", "start_char_idx": 179811, "end_char_idx": 183114, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9685f23b-ff10-4b03-87b5-cd8150a849db": {"__data__": {"id_": "9685f23b-ff10-4b03-87b5-cd8150a849db", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "67ff2433-0291-414f-80ce-c86d9e6c79dc", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "725ce0bcf4fed61c5eb9f2e60b430fb8403637333dd461debcc15f8d9e1e2ce7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c1ade079-9401-42b5-9162-541ef759af90", "node_type": "1", "metadata": {}, "hash": "e78491e1af093b5e02acb1609061696f7034ec89203bb3abfa058e13ba0fcb23", "class_name": "RelatedNodeInfo"}}, "text": "They \nfound it empty, so they were able to climb it. They took possession of the city771 and took \neveryone in it captive, and no one escaped except that cursed one who was the foundation \nof the whole catastrophe.772\n\nNow see here, O listener, how the just judgment for earlier actions is delayed but comes \nto you more perfectly later on. For he had gone out of the city at night, seeking to find \nsafety in some place within the lands of Islam, and at first the affair remained hidden. He \nwas happy, not only because 128r  he alone was saved from captivity, but also because \nhe was able\u2014as he thought\u2014to trick, deceive, and lie to God and the angels, so that they \nhad carried him through the air and saved him. This had long been his habit, and he had \nachieved precision in the art of tricking, swindling, and lying to the Lord of the Worlds.773 \nHowever, just judgment got ahead of him, and on the road, a b\u0101q\u016bl\u0101774 of Syrians met him \non Jabal al-Aqra\u02bf.775 They did not know that the city had been conquered.776 They seized \nhim and brought him there once they found out about the conquest from the people who \nwere with him. At that time the stratopedarkh\u0113s was in Aleppo, and its people were seeking \n\n769.  For \u201che conquered . . . very night,\u201d Z reads: \u201cMichael Bourtz\u0113s, who was in charge of the fortress of \nBaghr\u0101s, joined him, and they continuously besieged the great city.\u201d See ibid.\n\n770.  Antioch lies at the base of Mount Silpius, and its historic city walls climb up and enclose a portion of the \nmountain to provide additional protection from higher ground.\n\n771.  Z adds: \u201con Thursday, when thirteen nights had passed from Dh\u016b al-\u1e24ijja, in the year 358 [28 October \n969]. The Muslims threw fire to turn the Romans away from them and opened the Sea Gate, and some people left \nthrough it.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 822\u201323.\n\n772.  Z adds: \u201cIbn M\u0101nik.\u201d See ibid., 823.\n773.  Rabb al-\u02bf\u0100lam\u012bn.\n774.  S reads: r\u0101q\u016bla, here and below. Z adds: \u201cthat is, a gang\u201d (\u02bfa\u1e63aba). This seems to be an obscure Syriac \n\nword, mentioned only in Thomas Audo\u2019s dictionary: the agent-noun form of the equally obscure verb bqal, \nusually used for plants, meaning \u201cto sprout, blossom, shoot up.\u201d The literal translation would thus be \u201cone \nwho shoots up\u201d or \u201csprings up,\u201d perhaps indicating that these Syrians were a band of outlaws \u201cspringing up\u201d \nin rebellion against the various rulers of Aleppo, Antioch, and beyond. Such outlaws would no doubt find \nthe mountains a congenial site for their operations. Another possibility is that this is the Greek word bakyla, \nmeaning \u201csticks\u201d or even \u201cfasces,\u201d or the Syriac b\u016bq\u0101l\u0101 (cowherd). Could there be a connection to the Qarma\u1e6d\u012b \nrebels known as Baqliyya, the \u201cgreen vegetable people,\u201d thanks to their ascetic vegetarian diet? This is not \nimpossible, especially given the presence of Qarma\u1e6d\u012bs in other parts of the Life, but mentions of the Baqliyya \nare mostly confined to the Saw\u0101d region of southern Iraq, and it would be strange to hear of Qarma\u1e6d\u012bs who are \nalso Sury\u0101n (and thus likely Christian). Canard (\u201cVie,\u201d 565) even suggests that this may be the name of a tribe. \nIf r\u0101q\u016bla is the correct form, the Arabic word r\u0101q\u016bl, referring to a type of rope, is a possible origin, along with \nthe Syriac rak\u0101l\u0101 (peddler, merchant). The derivation of the present meaning is unclear in any case, and it is \nno surprise that the scribe of Z\u2014or one of his predecessors\u2014felt the need to insert a less obscure Arabic gloss.\n\n775.  Also known as Mount Kasios, now on the border between Turkey and Syria, just south of Antioch.", "start_char_idx": 183115, "end_char_idx": 186684, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c1ade079-9401-42b5-9162-541ef759af90": {"__data__": {"id_": "c1ade079-9401-42b5-9162-541ef759af90", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9685f23b-ff10-4b03-87b5-cd8150a849db", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "9028019f22f29ecf259270c5a89c1f2dcc8e5d1ea0b6c968a16e1884aa01c292", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8223dae2-99c0-4ce9-ad26-5105e61292d8", "node_type": "1", "metadata": {}, "hash": "8bd752ffa1613a4b4cb0ae8f23402be15b8a0c43952614990f77d786e6264836", "class_name": "RelatedNodeInfo"}}, "text": "Z \nadds: \u201cThey used to raid Antioch.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 823.\n\n776.  Z omits: \u201cThey did . . . been conquered.\u201d\n\n\n\n173  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\na peace settlement with him. They agreed on a massive amount of money and brought it \nto him, and after he had checked the amount, he returned. So the people of the b\u0101q\u016bl\u0101 \nbrought him that cursed one, whom they had taken captive; he was known as Ibn M\u0101nik.777  \nHe handed him over to someone who would guard him until he could determine what he \nneeded to do with him.778\n\nThe chiefs of the army gathered to deliberate on the issue,779 and some of the chiefs \nadvised that he should be brought to the emperor. But others disagreed and said, \u201cWho is \nthis man that he is worthy to be brought into the imperial presence? The most appropriate \nthing is to kill him, in order to avenge the innocent blood that he shed.\u201d But the others, \nwho were advising that he be brought there, answered them and said, \u201cIt is not right to \npollute that pure blood with this impure blood.\u201d At last the patrikios Eustathios, strat\u0113gos \nof Cappadocia, known as Maleinos, said, \u201cIs the patriarch here ordering us to kill him, so \nthat his blood can be \u2018polluted,\u2019 as you say? He completed what was necessary for him to do,  \n\n128v  then departed and arrived at a place where he awaits a beautiful reward from God. \nBut as for us, if we are Christians, then we must avenge the injustice that was done to him.\u201d\n\nWhen he said something like this, it convinced them, and they sent the one who had been \njudged to the bridge at the Sea Gate, from which he himself had thrown the noble body into \nthe river. He was cut apart with swords, piece by piece, but the pieces were not thrown into \nthe river, for he was not worthy of that. Rather, each one was thrown at random onto the \nground, and they became food for the birds and the dogs. As for the other two780 who had \nshared with him in spilling the blood, they were sent to the prison of Tarsus.781 They were \nnot sought at that time, and no judgment was carried out in their cases.782\n\n[18. The Remains of the Saint]\n\nNow as it happened, the emperor783 was killed before learning the news from Antioch, \nand the empire passed to the son of Tzimisk\u0113s.784 He quickly sent Theodore,785 a monk from \nKoloneia, and made him patriarch of the City of God, Antioch. He arrived here with those \nwho brought him and immediately began to inquire about the story of the martyr and \nto seek out the remains of his pure body. For his body had appeared eight days after his \nmartyrdom, which was on the night of the twenty-third day of May.786 It appeared on an \n\n777.  For \u201cThey seized . . . Ibn M\u0101nik,\u201d Z reads: \u201cThey seized him and brought him to the stratopedarkh\u0113s.\u201d\n778.  Z adds: \u201cAnd he bestowed massive favors on the people of the b\u0101q\u016bl\u0101.\u201d\n779.  Z omits: \u201cThe chiefs . . . the issue.\u201d\n780.  For \u201cthe other two,\u201d Z reads: \u201cIbn Ma\u1e25m\u016bd and Ibn Di\u02bf\u0101ma.\u201d\n781.  Z adds: \u201cand remained there a long time.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 825.\n782.  Z omits: \u201cand no . . . their cases.\u201d\n783.  Z adds: \u201cNikephoros.\u201d\n784.  John I (r. 359-65/969\u201376).\n785.  Theodore II (bishop 359\u201365/970\u201376).\n786.  Z adds: \u201cin the year 356 of the hijra.\u201d This year corresponds to 967 CE. See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 809.", "start_char_idx": 186685, "end_char_idx": 189966, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8223dae2-99c0-4ce9-ad26-5105e61292d8": {"__data__": {"id_": "8223dae2-99c0-4ce9-ad26-5105e61292d8", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c1ade079-9401-42b5-9162-541ef759af90", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "6e374abb24a245b7748f36c8df96b1523a1a5b46d67815e61b1a9eb28b9564f0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "de6a8872-b835-4827-b92f-19827393ed0d", "node_type": "1", "metadata": {}, "hash": "60a96e589fe85f7b39efd21cbacb20edac440165085e8af5d574e2cc2285c613", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  174\n\nisland in the river, where it was caught on an oak tree.787 The noble head was not with it, \nand it was said that the infidel had burned it. Some Christians of Antioch went out secretly \nand buried it in the holy monastery known as Arsh\u0101y\u0101.788 When Patriarch Theodore learned \nthis, he did not delay in sending for what was 129r  there but went to the holy monastery \nand took up the relics789 of the saint with the pure clergy and a crowd of believers. They \nwent before them to the city with a procession790 and a great assembly and put them in a \nfine marble sarcophagus, which they placed on a marble table in the western part of the \nGreat Church.791\n\nAfter a few years, Abba792 Nicholas the patriarch793 again moved him with honor and \nput him inside the house of St. Peter the Head of the Apostles, with his staff,794 his chair, \nnumerous balms,795 the relics796 of Patriarch Babylas and Patriarch Ignatius, and other \nthings: the balms of St. John the Baptist, the honorable lance, the staff of Chrysostom, the \nbelt of St. Symeon the Stylite of Aleppo, and so on. All of them are in the treasury of St. \nPeter to this day.\n\n[19. More Divine Retribution]\n\nHowever, the highest judgment of those who shared in the killing did not delay long \nafter that. One of the two, Ibn Ma\u1e25m\u016bd, was in the prison of Tarsus in total misery, distress, \nand pain of soul and body. He was punished for his deeds until he handed over his miserable \nsoul, which had rejected goodness and repaid its benefactor with a vileness that cannot be \nsurpassed. The other, Ibn Di\u02bf\u0101ma, remained in prison until the just hand of the patrikios797 \nBourtz\u0113s came to Antioch. He sent people to take him, weigh him down with a stone, and \nthrow him into the river. So the three\u2014Ibn M\u0101nik, Ibn Ma\u1e25m\u016bd, and Ibn Di\u02bf\u0101ma, who had \ntaken upon themselves the murder of the saint\u2014received the recompense for their actions, \nand in the afterlife they await eternal punishment.\n\n787.  \u1e6carr\u0101sh, from Syriac \u1e6dar\u0101sh\u0101.\n788.  Located just outside Antioch. See Nasrallah, \u201cAuteurs,\u201d 85; Claude Cahen, La Syrie du Nord \u00e0 l\u2019\u00e9poque \n\ndes Croisades et le principaut\u00e9 franque d\u2019Antioche (Paris: P. Geuthner, 1940), 324.\n789.  For \u201crelics,\u201d Z reads: \u201cbody.\u201d S has limsan\u0101, which I take to be a garbled version of the Greek leipsana, \n\n\u201crelics.\u201d\n790.  L\u012bt\u012bn. Zayat and Dick both interpret this word as a transliteration of the Greek lit\u0113n (Zayat simply writes \n\nit in his French translation as \u03bb\u03b9\u03c4\u1f75), meaning \u201cprocession.\u201d I see no preferable alternative translation for this \nenigmatic word, though as Canard notes (\u201cVie,\u201d 569), \u201cone would like to find there a note and other examples.\u201d\n\n791.  This seems to be the Church of Cassian mentioned earlier.\n792.  For \u201cAbba,\u201d Z reads: \u201cSaint.\u201d\n793.  Nicholas II (bishop 415\u201321/1025\u201330).\n794.  Shab\u016bqa, from the Syriac shab\u016bqt\u0101.\n795.  \u1e24uy\u016bl. As Canard notes (\u201cVie,\u201d 568), this is a technical term for a \u201cmiraculous liquid that oozes from \n\ncertain icons,\u201d as described by Zayat in his history of \u1e62aydn\u0101y\u0101; see Habib Zayat, Khab\u0101y\u0101 al-zaw\u0101y\u0101 f\u012b t\u0101r\u012bkh \n\u1e62aydn\u0101y\u0101 (Harissa, Lebanon: Imprimerie de Saint Paul, 1932), 144\u201351.\n\n796.  Libs\u0101n\u0101t, from Greek leipsana.", "start_char_idx": 189970, "end_char_idx": 193184, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "de6a8872-b835-4827-b92f-19827393ed0d": {"__data__": {"id_": "de6a8872-b835-4827-b92f-19827393ed0d", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8223dae2-99c0-4ce9-ad26-5105e61292d8", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "793385685aeb4522e4868a5c8ab34826b9d5df2b68f524d224064363d3396ed0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "29490fa4-6520-476f-a38d-2e5aabe46dd3", "node_type": "1", "metadata": {}, "hash": "e184b9ad89a5c59ed250019dd3a0a232030f9a8cea578db8889b63c7b8083604", "class_name": "RelatedNodeInfo"}}, "text": "796.  Libs\u0101n\u0101t, from Greek leipsana. Z reads: \u201cclothing\u201d (lib\u0101s\u0101t).\n797.  Z adds: \u201cMichael.\u201d See al-An\u1e6d\u0101k\u012b, \u201cHistoire,\u201d 825.\n\n\n\n175  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n[20. Comparison with Other Saints]\n\nAs for 129v  the saint, he has reached the dwellings of the priests in the highest heavens, \nmingling with the righteous, standing with the ascetic monks in the ranks of the earlier \nmartyrs. For he closely followed and tightly adhered to one of the saints; another he \ncontended with\u2014neither far from the target nor far behind\u2014and another he left behind and \nsurpassed, as is obvious from his actions and the well-known evidence of his deeds.\n\nFor798 Abraham left his homeland by the command of God and became the father of the \nnations he was promised. Did this man not also set out of his own accord and give birth to \nmany spiritual children? And Isaac became engaged to Rebekah by correspondence,799 but \nthis man became engaged to the holy church directly. And Jacob inherited the blessing of \nhis father, but by a trick\u2014he inherited it as a son, but to be precise, he took the blessing \nitself by a trick.800 And as for his two wives, he took them only after labor and misery on \ntheir account, all the while looking toward an outward reward that he would receive.801 But \nthis man, without fraud and in complete truthfulness, received blessings from the mouths \nof many, and while he was not lacking in labor for the sake of his spiritual bride,802 he was \nnot looking toward a present reward but was ensuring that he would receive the unseen, \nanticipated reward.\n\nAs for the gentleness of David, by my life, he did not possess it completely, for a small \nremnant of the vanity of the secretaries remained within him. The right way to approach \nthis topic is to say that even if a bit of that still touched him, and he was never able \nto eliminate it completely, perhaps he struggled with it and even held onto some of it \nintentionally because of his leadership position and the strictness that goes along with it. As \nfor Solomon, he was not able to attain 130r  his wisdom, but as a substitute, he had a firm \nfaith in God and submitted neither to passions nor to the temptation of obscene things. This \nis nobler than the wisdom of the world and preferable in the sight of God.\n\nAs for the Prodromos,803 who dwelled in deserts, this man was nothing like him, for he \nwas neither a prophet nor a forerunner and he did not dwell in the desert. However, he did \ncall to faith and display the beauty of worship, and he was well known for this. By my life, \nhe did not baptize a multitude, but he saved many from casting aside and losing baptism, \nhelping them to preserve it by his expenditures and gifts. And afterward, he arrived at the \ngreater, higher baptism, which is not polluted by any dirt or subsequent filth.\n\nFrom Peter he received a fervent sort of faith, but he nevertheless avoided his cowardice \nand his denial.804 And he resembled Paul in his transformation, though he did not turn from \n\n798.  Z adds: \u201cthe ancient.\u201d\n799.  Cf. Genesis 24.\n800.  Z omits: \u201che inherited . . . a trick.\u201d Cf. Genesis 27.\n801.  Cf. Genesis 29:15\u201330.\n802.  I take this as a reference to the church, specifically the Church of Antioch, thus establishing (as \n\nelsewhere in the text) a parallel between Christopher and Christ; cf. Ephesians 5:22\u201333.\n803.  A Greek word meaning \u201cforerunner,\u201d a title of John the Baptist.\n804.  Cf. Matthew 26:69\u201375; Mark 14:66\u201372; Luke 22:54\u201362; John 18:15\u201318, 25\u201327.", "start_char_idx": 193148, "end_char_idx": 196665, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "29490fa4-6520-476f-a38d-2e5aabe46dd3": {"__data__": {"id_": "29490fa4-6520-476f-a38d-2e5aabe46dd3", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "de6a8872-b835-4827-b92f-19827393ed0d", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "9a05731e3bc7e3d47f9feb6ce7c186acdf24c85818dda8042342aac8c4b614ad", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2c3daab4-b0b4-4da9-9281-ea937b028b56", "node_type": "1", "metadata": {}, "hash": "8573636e63fd287d6e38dd9838bee176de48fc111343a1f3ea5434f7ed58249a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  176\n\npersecuting religion805 but from the confusion of the world and the bondage of the self. And \neven if he did not make it from Jerusalem to Illyricum to preach806\u2014for only Paul made it \nthat far, and he is the one who was snatched up to the third heaven and heard the speech \nthat cannot be expressed807\u2014he certainly did not fall short in what he was able to do. There \nwere people whom he supported and strengthened, those he warned and informed, and \nthose he restrained, rebuked, and often rescued and delivered from great difficulties.\n\n[21. Address to the Patriarch]\n\nBut O divine crown, possessor of all purity, especially loved by me and generally \nvenerated by the masses, O you who resembled all of those mentioned here, who loved \nso many of them and was first to every good deed, receive this discourse from me.  \n\n130v  Imagine it as an encomium, or imagine it as an elegy or a consolation, and receive \nit in your blessed life, even if it is a poor speech, for it is done according to my ability. You \ndid not disdain to run the race for my sake until you could hand me over to that learned \ndivine educator\u2014perhaps you hoped that I would become highly learned, or perhaps you \nknew beforehand that I, like you, would be lacking808 in the sciences. In any case you knew \nby spiritual knowledge that I was planning to write down your story at some time, so that it \nmight not be forgotten in the course of time. Therefore have compassion on me even now, \nand pardon me for delaying so long the duty of speaking about you. Do not reject me, now \nthat you are standing in the heavens before the great dais, since I longed\u2014or since I eagerly \nstrove\u2014for you to look upon me and intercede for me. My father relied on you when he \nmade me and my brothers\u2014may God be pleased with all of them809\u2014your disciples. And you \ngo to great lengths, asking and begging that my sins be forgiven, that my actions be noble \nfor the remainder of my life, and that I be saved from difficulties and seek whatever will \nplease God and bring me nearer to him.\n\n[22. His Disciples]\n\nYou had numerous followers and helpers, the children whom you fathered in Christ \nand guided in the way that pleases God.810 They were holy branches, spiritual flowers, and \npleasing first fruits from our precious, divine town.\n\nAmong them was Abba George the Elder, your plant and seedling, who met the holy \nEmperor Nikephoros and was head of the monastery of St. Symeon the Stylite of Aleppo, the \none on the mountain.811\n\n805.  Cf. Acts 9:1\u201319.\n806.  Cf. Romans 15:19.\n807.  Z omits: \u201cfor only . . . be expressed.\u201d Cf. 2 Corinthians 12:1\u20134.\n808.  For \u201clacking,\u201d Z reads: \u201cexcellent.\u201d\n809.  Ra\u1e0diya All\u0101h \u02bfan al-jam\u012b\u02bf.\n810.  Several of the disciples listed here, along with Ibr\u0101h\u012bm (the author of this text), became translators in \n\nAntioch after the Byzantine conquest; see Treiger, \u201cBeginnings,\u201d 314\u201332.\n811.  Z omits: \u201cthe one on the mountain.\u201d", "start_char_idx": 196669, "end_char_idx": 199650, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2c3daab4-b0b4-4da9-9281-ea937b028b56": {"__data__": {"id_": "2c3daab4-b0b4-4da9-9281-ea937b028b56", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "29490fa4-6520-476f-a38d-2e5aabe46dd3", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "14ffe4931de2b8f59fb13c6f85b069c1a39178ba7848b6aa700f5d19d383a109", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a2603055-ddeb-4111-816b-958e99dc7c5a", "node_type": "1", "metadata": {}, "hash": "673a402bec46d381d5e02aee338b90f27213729fcec5c14e218cb8fe6276c03c", "class_name": "RelatedNodeInfo"}}, "text": "177  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nAbba John the Marvelous was worthy of becoming catholicos 131r  over the lands of the \nEast.\n\nAbba Chariton II was the diligent archimandrite of the monastery of St. Symeon the \nMarvelous,812 the one by the sea on the Marvelous Mountain of Lukk\u0101m.813\n\nAbba Ya\u02bf\u012bsh the Hermit814 struggled upon various pillars of seclusion and performed \nmarvelous feats.\n\nAbba Ephrem, the man of God,815 was a hermit who patiently bore the confinement of \nmany cells and did not turn away from his solitary path. He was mainly confined with us\u2014\nor rather, with Christ\u2014in the monastery of St. Gregory the Theologian.816\n\nAbba Jeremiah,817 his marvelous companion, was head of the monastery of Our Lady the \nMother of God al-Jar\u0101jima,818 which he himself founded on the holy mountain of Lukk\u0101m.\n\nThe blessed Father Eutykhios, son of Farkhos.\nThe virtuous Abba Gregory the Elder was head of the monastery of Our Lady the Mother \n\nof God Dafn\u016bn\u0101,819 and it suffices to mention how famous his virtues were.\nI have devoted to each of them an individual account, as they deserve to be remembered, \n\neven though I have been far too brief. The simple fact that they were planted by you suffices \nas a eulogy and commemoration for them. May your intercession and the prayers of all of \nthem save and preserve us, now and ever and until the utmost of all the ages. Amen. May all \nthe people say amen.820\n\n812.  Z writes that Chariton was the archimandrite of the monastery of St. Saba and lists Symeon the \nMarvelous as if he were another disciple of Christopher, but Symeon\u2014also known as St. Symeon the Stylite \nthe Younger or as St. Symeon of the Marvelous/Admirable Mountain\u2014lived in the sixth century CE. Alexander \nTreiger suggests that the text originally listed two Charitons, one abbot of Arsh\u0101y\u0101 and the other abbot of St. \nSymeon\u2019s monastery; see Treiger, \u201cBeginnings,\u201d 323\u201324.\n\n813.  That is, the Black Mountain (\u201cLukk\u0101m\u201d is from the Syriac \u016bk\u0101m\u0101, meaning \u201cblack\u201d), the ancient Amanos, \njust northwest of Antioch. This monastery is southwest of Antioch, where the southern end of the Lukk\u0101m range \noverlooks the Orontes near its mouth.\n\n814.  For \u201cYa\u02bf\u012bsh the Hermit,\u201d Z reads: \u201cYa\u02bf\u012bsh of Aleppo.\u201d Ya\u02bf\u012bsh, along with Jeremiah, is mentioned as a \ncontemporary of St. Timon in several synaxarion entries for March 25; see Joseph-Marie Sauget, Premi\u00e8res \nrecherches sur l\u2019origine et les caract\u00e9ristiques des synaxaires melkites (XIe\u2013XVIIe si\u00e8cles) (Brussels: Soci\u00e9t\u00e9 des \nBollandistes, 1969), 367\u201369.\n\n815.  Z omits: \u201cof seclusion . . . of God.\u201d It therefore combines Ya\u02bf\u012bsh and Ephrem into one person.\n816.  Z adds \u201cin Bityas.\u201d Bityas, also within the Lukk\u0101m mountain range, is now called Bat\u0131ayaz and lies west \n\nof Antioch.\n817.  Jeremiah is mentioned alongside Ya\u02bf\u012bsh as a contemporary of St. Timon in several synaxarion entries \n\nfor March 25; see Sauget, Recherches, 367\u201369.\n818.  The Jar\u0101jima, known to the Byzantines as Mardaites, were a Christian group living in the mountains \n\nnear Antioch, often serving as mercenaries for the Byzantines or their enemies; see Nasrallah, \u201cAuteurs,\u201d 81\u201382.\n819.  Dafn\u016bn\u0101 is a reference to Daphn\u0113 (modern Harbiye), a suburb south of Antioch with an important \n\nhistory as a pre-Christian religious center; see ibid., 83.\n820.  Z omits: \u201cMay all . . . say amen.\u201d", "start_char_idx": 199654, "end_char_idx": 202989, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a2603055-ddeb-4111-816b-958e99dc7c5a": {"__data__": {"id_": "a2603055-ddeb-4111-816b-958e99dc7c5a", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2c3daab4-b0b4-4da9-9281-ea937b028b56", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "9a944bb459d8714421f9baa71b681e123e68e5df825657de3644898760d142f2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "55faa554-77ce-47d4-9470-d96dd1009f40", "node_type": "1", "metadata": {}, "hash": "921391fbb9b5aa75b7bfeed2fd4ee19ba6544e70348e898b72600586a088ffc1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  178\n\nBibliography\n\nal-An\u1e6d\u0101k\u012b, Ya\u1e25y\u0101 b. Sa\u02bf\u012bd. \u201cHistoire de Yahya-Ibn-Sa\u2018\u00efd d\u2019Antioche, continuateur de Sa\u2018\u00efd-Ibn-\nBitriq.\u201d Edited and translated by I. Kratchkovsky and A. Vasiliev. Patrologia orientalis \n18, no. 5 (1924): 699\u2013833.\n\nal-An\u1e6d\u0101k\u012b, Y\u016b\u1e25ann\u0101 \u02bfAbd al-Mas\u012b\u1e25. Ma\u02bf\u012bn al-\u1e25ay\u0101t: al-Markab al-s\u0101\u02beir f\u012b m\u012bn\u0101\u02be al-naj\u0101t, \nal-ma\u02bfr\u016bf bi-Kit\u0101b al-d\u016bl\u0101b. Edited by \u1e24ab\u012bb Ibr\u0101h\u012bm. 2 vols. Beirut: Markaz al-Tur\u0101th \nal-\u02bfArab\u012b al-Mas\u012b\u1e25\u012b, 2020\u201321.\n\nB\u012b\u1e6d\u0101r, T\u016bm\u0101. Al-Qidd\u012bs\u016bn al-mansiyy\u016bn f\u012b al-tur\u0101th al-An\u1e6d\u0101k\u012b. Duma, Lebanon: \u02bf\u0100\u02beilat \nal-Th\u0101l\u016bth al-Qudd\u016bs, 1995.\n\nBosworth, Clifford Edmund. The Islamic Dynasties: A Chronological and Genealogical \nHandbook. Edinburgh: University Press, 1967.\n\nBrock, Sebastian. \u201cSyriac Manuscripts Copied on the Black Mountain, near Antioch.\u201d In Lingua \nrestituta orientalis, edited by Regine Schulz and Manfred G\u00f6rg, 59\u201367. Wiesbaden: Otto \nHarrassowitz, 1990.\n\nCahen, Claude. La Syrie du Nord \u00e0 l\u2019\u00e9poque des Croisades et le principaut\u00e9 franque d\u2019Antioche. \nParis: P. Geuthner, 1940.\n\nCanard, Marius. Histoire de la dynastie des H\u2019amdanides de Jaz\u00eera et de Syrie. Paris: Presses \nuniversitaires de France, 1953.\n\n\u2014\u2014\u2014. Sayf al Daula. Algiers: Editions Jules Carbonel, 1934.\n\n\u2014\u2014\u2014. \u201cUne vie du patriarche melkite d\u2019Antioche, Christophore (\u2020 967).\u201d Byzantion 23 (1953): \n561\u201369.\n\nDagron, Gilbert. \u201cMinorit\u00e9s ethniques et religieuses dans l\u2019Orient byzantin a la fin du Xe et au \nXIe si\u00e8cle: L\u2019immigration syrienne.\u201d Travaux et m\u00e9moires 6 (1976): 177\u2013216.\n\nDarrouz\u00e8s, Jean, ed. \u00c9pistoliers byzantins du Xe si\u00e8cle. Paris: Institut fran\u00e7ais d\u2019\u00e9tudes \nbyzantines, 1960.\n\nD\u012bk, Ighn\u0101\u1e6diy\u016bs. S\u012brat al-ba\u1e6driyark Khar\u012bs\u1e6d\u016bf\u016brus al-An\u1e6d\u0101k\u012b \u1e63ad\u012bq Sayf al-Dawla. Aleppo: n.p., \n1997.\n\nEdelby, N\u00e9ophyte. \u201cNote sur la catholicosat de Romagyris.\u201d Proche-Orient chr\u00e9tien 2 (1952): \n39\u201346.\n\nForsyth, John Harper. \u201cThe Byzantine-Arab Chronicle (938\u20131034) of Ya\u1e25y\u0101 b. Sa\u02bf\u012bd al-An\u1e6d\u0101k\u012b.\u201d \nPhD dissertation, University of Michigan, 1977.\n\nHolmes, Catherine. \u201c\u2018How the East Was Won\u2019 in the Reign of Basil II.\u201d In Eastern Approaches \nto Byzantium, edited by Antony Eastmond, 41\u201356. Aldershot: Ashgate, 2001.", "start_char_idx": 202993, "end_char_idx": 205151, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "55faa554-77ce-47d4-9470-d96dd1009f40": {"__data__": {"id_": "55faa554-77ce-47d4-9470-d96dd1009f40", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a2603055-ddeb-4111-816b-958e99dc7c5a", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "4c75c6e2992f0eafdccaa3d6eff9d5e8e242eade3d798a1cb478df64c709c02d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3696b3de-064b-427e-91f5-c54f8302250b", "node_type": "1", "metadata": {}, "hash": "3729f616b48c9dd564d4360680396c1889ec8e45b583ecdc325f0f9bc9e1b26d", "class_name": "RelatedNodeInfo"}}, "text": "179  \u2022  Joshua Mugler\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nIbn al-Ath\u012br, \u02bfIzz al-D\u012bn. Al-K\u0101mil f\u012b al-t\u0101r\u012bkh. Edited by Mu\u1e25ammad Y\u016bsuf al-Daqq\u0101q. Beirut: \nD\u0101r al-Kutub al-\u02bfIlmiyya, 1987.\n\nIbrahim, Habib. \u201cListe des vies de saints et des hom\u00e9lies conserv\u00e9es dans les Ms. Sina\u00ef Arabe \n395\u2013403, 405\u2013407, 409 et 423.\u201d Chronos 28 (2018): 47\u2013114.\n\nIbr\u0101h\u012bm b. Y\u016b\u1e25ann\u0101. \u201cZhitie antiokhi\u012dskogo patriarkha Khristofora.\u201d Translated by S. A. \nMoiseeva. In Araby-Khristiane v istorii i literature Blizhnego Vostoka, edited by N. G. \nGolovnina, 28\u201361. Moscow: PSTGU, 2013.\n\nKennedy, Hugh. The Prophet and the Age of the Caliphates: The Islamic Near East from the \nSixth to the Eleventh Century. London: Routledge, 2016.\n\nLeo the Deacon. The \u201cHistory\u201d of Leo the Deacon: Byzantine Military Expansion in the Tenth \nCentury. Translated by Alice-Mary Talbot and Denis F. Sullivan. Washington, DC: \nDumbarton Oaks Research Library and Collection, 2005.\n\nMichael the Syrian. Chronique. Edited and translated by J.-B. Chabot. 4 vols. Brussels: Culture \net Civilisation, 1963.\n\nMoiseeva, Sofia A. Arabskai\u0361a mel\u2019kitskai\u0361a agiografii\u0361a IX\u2013XI vekov. Moscow: PSTGU, 2015.\n\n\u2014\u2014\u2014. \u201cThe Early Melkite Arabic Hagiography (IXth\u2013XIth Centuries): Evolution of the Literary \nStyle.\u201d Parole de l\u2019Orient 39 (2014): 33\u201356.\n\nMugler, Joshua. \u201cIbr\u0101h\u012bm ibn Y\u016b\u1e25ann\u0101 and the Translation Projects of Byzantine Antioch.\u201d In \nPatristic Literature in Arabic Translations, edited by Barbara Roggema and Alexander \nTreiger, 180\u201397. Leiden: Brill, 2020.\n\n\u2014\u2014\u2014. \u201cA Martyr with Too Many Causes: Christopher of Antioch (d. 967) and Local Collective \nMemory.\u201d PhD dissertation, Georgetown University, 2019.\n\nNasrallah, Joseph. \u201cDeux auteurs melchites inconnus du Xe si\u00e8cle.\u201d Oriens christianus 63 \n(1979): 75\u201386.\n\n\u2014\u2014\u2014. \u201cLa liturgie des patriarcats melchites de 969 \u00e0 1300.\u201d Oriens christianus 71 (1987): \n156\u201381.\n\nNoble, Samuel. \u201cA Byzantine Bureaucrat and Arabic Philosopher: Ibr\u0101h\u012bm ibn Y\u016b\u1e25ann\u0101 \nal-An\u1e6d\u0101k\u012b and His Translation of On the Divine Names 4.18\u201335.\u201d In Caught in Translation: \nStudies on Versions of Late Antique Christian Literature, edited by Madalina Toca and \nDan Batovici, 276\u2013312. Leiden: Brill, 2020.\n\nRoberts, Alexandre M. Reason and Revelation in Byzantine Antioch: The Christian Translation \nProgram of Abdallah ibn al-Fadl. Oakland: University of California Press, 2020.\n\nSauget, Joseph-Marie. Premi\u00e8res recherches sur l\u2019origine et les caract\u00e9ristiques des synaxaires \nmelkites (XIe\u2013XVIIe si\u00e8cles). Brussels: Soci\u00e9t\u00e9 des Bollandistes, 1969.", "start_char_idx": 205155, "end_char_idx": 207654, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3696b3de-064b-427e-91f5-c54f8302250b": {"__data__": {"id_": "3696b3de-064b-427e-91f5-c54f8302250b", "embedding": null, "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8898", "node_type": "4", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "114f37720f5d0e339106a5ff2c71c7ee21a96dff3f98858ce0be9f6b11e4a5b5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "55faa554-77ce-47d4-9470-d96dd1009f40", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "1ff47d021e9ac0b98a39c8cac53737ff8eceec88ad4c4fe743c7fc263f1d67a6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "46a76180-0f82-41ea-9b53-f6cebd77abe5", "node_type": "1", "metadata": {}, "hash": "b6b0fab5bbdb7cdd8c205bb49dcf84109ac1e809696b163dffa2b21c8b3bec78", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n The Life of Christopher \u2022  180\n\nTreiger, Alexander. \u201cThe Beginnings of the Graeco-Syro-Arabic Melkite Translation Movement \nin Antioch.\u201d Scrinium 16 (2020): 306\u201332.\n\n\u2014\u2014\u2014. \u201cSinaitica (1): The Antiochian Menologion, Compiled by Hieromonk Y\u016b\u1e25ann\u0101 \u02bfAbd \nal-Mas\u012b\u1e25 (First Half of the 13th Century).\u201d Khrist\u012bansk\u012b\u012d Vostok\u02ba 8 (2017): 215\u201352.\n\nZayat, Habib. Khab\u0101y\u0101 al-zaw\u0101y\u0101 f\u012b t\u0101r\u012bkh \u1e62aydn\u0101y\u0101. Harissa, Lebanon: Imprimerie de Saint \nPaul, 1932.\n\n\u2014\u2014\u2014. \u201cVie du patriarche melkite d\u2019Antioche Christophore (\u2020 967) par le protospathaire \nIbrah\u00eem b. Yuhanna: Document in\u00e9dit du Xe si\u00e8cle.\u201d Proche-Orient chr\u00e9tien 2 (1952): \n11\u201338, 333\u201366.", "start_char_idx": 207658, "end_char_idx": 208313, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "46a76180-0f82-41ea-9b53-f6cebd77abe5": {"__data__": {"id_": "46a76180-0f82-41ea-9b53-f6cebd77abe5", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3696b3de-064b-427e-91f5-c54f8302250b", "node_type": "1", "metadata": {"identifier": "alusur-8898", "author": "Mugler, Joshua", "title": "The Life of Christopher", "date": "2021-12-05", "file": "alusur-8898.pdf"}, "hash": "aa84fd6a24f4be6c8958f2e4bc0605bd10663b2ca05061c81c7375feeed107bd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "909b5070-d9cd-4ab9-9a20-98e017500638", "node_type": "1", "metadata": {}, "hash": "b5a783823b18b1068323fb1823bce6deed00f7678c9df8370f7e4b6c5da6c3f3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021): 303-322\n\n\u201cWhat does it matter the story is false, if the feeling it raises is true?\u201d1\nAbstract\nThis article presents a critical review of The Feeling of History, a recent work by the American anthropologist \nCharles Hirschkind. In this book, the author treats Andalucismo, a political movement that arose in modern \nAndalusia early in the twentieth century and was chiefly characterized by an extremely positive view of the \nIslamic Iberian past (al-Andalus)\u2014a tendency that is certainly unusual in Spain and goes against the prevalent \nSpanish nationalism. In his book, Hirschkind not only develops an uncritical view of Andalucismo and \nits intrinsically emotional reading of the past but also legitimizes a rather farfetched conflation of modern \nAndalusia and al-Andalus. Moreover, he offers an extremely shallow and unnuanced reading of current Spanish \nscholarship on the Middle Ages, branding it wholesale as an heir to Francoism. He also lends legitimacy to \nthose who call into question the origin of al-Andalus in the Islamic conquest of 711 CE\u2014representatives of \nan unscholarly approach that has been largely dismissed by academic outlets since the 1970s. Burdened by \nheavy ideological prejudices and hampered by the author\u2019s limited knowledge of the most recent academic \nhistoriographic debates in the field of Iberian medieval studies, the book represents a failed attempt to present \nthe Anglophone readership with a consistent introduction to Andalusian nationalism together with a critical \nappraisal of the Andalusian nationalist interpretation of the medieval Iberian past.\n\nFeeling Bad about Emotional History:  \nThe Case of Andalucismo\n\nCharles Hirschkind. The Feeling of History: Islam, \nRomanticism, and Andalusia (Chicago: University of \nChicago Press, 2021). ISBN 978-02-2674-695-1. Price: \n$27.50 (paper), $95.00 (cloth). \n\nAlejAndro GArc\u00edA-SAnju\u00e1n\nUniversity of Huelva (Spain)\n\n(sanjuan@uhu.es)\n\nIntroduction1\n\nAs in many other modern states, diverse national feelings coexist in today\u2019s Spain. \nAlthough many Spaniards would be reluctant to admit it, Spanish identity shapes the \nmainstream nationalist feeling in the country. Spanish nationalism reached its most radical \nexpression during the forty years of Francoist dictatorship (1936\u20131975), when the regime \n\n1.  \u201cQu\u00e9 importa que la historia sea falsa, si el sentimiento que provoca es verdadero?\u201d El Roto, El Pa\u00eds,  \nApril 9, 2014.\n\u00a9 2021 Alejandro Garc\u00eda-Sanju\u00e1n. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-\nNoDerivatives License, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes \nonly, and only so long as attribution is given to the original authors and source.\n\nReview Essay\n\nmailto:sanjuan%40uhu.es?subject=", "start_char_idx": 47, "end_char_idx": 2921, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "909b5070-d9cd-4ab9-9a20-98e017500638": {"__data__": {"id_": "909b5070-d9cd-4ab9-9a20-98e017500638", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "46a76180-0f82-41ea-9b53-f6cebd77abe5", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "197c7a53cd5994092635cf170ee0cd6a1deae226daa457d2e5410c4cd110c14c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9df6eb3a-35e2-4401-8a98-be79376de17b", "node_type": "1", "metadata": {}, "hash": "82d2bd677517c409190be43135f1b648bd5160688c25c5fdc2024fc570f0645c", "class_name": "RelatedNodeInfo"}}, "text": "304  \u2022  AlejAndro GArc\u00edA-SAnju\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nsought to turn Spain into \u201cone, great, and free\u201d nation, as its official motto declared. \nFrancoist nationalism, usually known as National Catholicism, banished any other form \nof collective identity in the country. Small wonder, then, that in August 1936, upon the \noutbreak of the Civil War, Francoist forces arrested and killed in Seville the founder of \nAndalusian nationalism (Andalucismo), Blas Infante.\n\nFranco\u2019s demise in 1975 and the passing of the 1978 constitution ushered Spain into \nits current democratic period, which brought with it a new territorial structure, made \nup of so-called autonomous communities. With their own parliaments and institutions, \nthe new autonom\u00edas emerged as a suitable framework in which different local national \nfeelings, marginalized and harshly repressed by the Franco regime, could thrive. Although \nAndalucismo reached its peak in the years of the Spanish \u201ctransition\u201d to democracy (1975\u2013\n82), it never achieved strong popular support or significant scholarly legitimacy. To the best \nof my knowledge, Hirschkind\u2019s The Feeling of History: Islam, Romanticism, and Andalusia \n(Chicago: University of Chicago Press, 2021), represents the most substantial academic \nlegitimation so far of this local form of nationalism in Spain. \n\nIn what follows, I lay out why I find this book deeply troublesome and disappointing. \nBefore proceeding any further, however, I have to make clear my specific goals in this essay. \nVirtually every book is open to criticism from different perspectives; I will limit myself \nhere to issues that concern me as a historian and a medievalist. More specifically, I wish to \ndraw the reader\u2019s attention to Hirschkind\u2019s misguided and distorted portrayal of Spanish \nscholarship on the Middle Ages and to the way his book, in line with recent precedents, \nlends legitimacy to an old and well-known academic fraud about the origins of al-Andalus.\n\nFrom al-Andalus to Andalusia: Andalucismo\n\nThe case of Andalucismo is peculiar insofar as it represents the only form of Iberian \nnationalism that looks to al-Andalus for the historical grounding of its collective identity. \nDrawing on the etymological connection between Andalusia and al-Andalus, Blas Infante \nsketched a historical account according to which the Castilian conquerors (the \u201cSpaniards\u201d) \nhad stripped the \u201cAndalusians\u201d of their country and their national identity since the \nthirteenth century. It goes without saying that al-Andalus and Andalusia are radically \ndifferent historical realities, and therefore that conflating the people of al-Andalus with \nmodern Andalusians represents a serious mistake. But such conflation is part of any national \nnarrative\u2019s mythology.\n\nLike any other nationalism, Andalucismo looks at the past through a rather emotional \nlens. Analyzing and explaining its relationship to the past represents a relevant scholarly \nsubject that helps us answer significant questions about the reception of al-Andalus and the \nmedieval Iberian past in modern Spain and Andalusia. However, studying, explaining, and \nunderstanding a phenomenon is very different from assuming and legitimizing particular \ntheories about it. Here lies one of the the main problems with The Feeling of History: it is a \nbook that not only examines but fully embraces Andalucismo. What it offers, therefore, is \nnot just a scholarly presentation of Andalucismo but a study that draws on the Andalusian \nnationalist approach to the past. In other words, Hirschkind embarks on a full legitimation", "start_char_idx": 2924, "end_char_idx": 6512, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9df6eb3a-35e2-4401-8a98-be79376de17b": {"__data__": {"id_": "9df6eb3a-35e2-4401-8a98-be79376de17b", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "909b5070-d9cd-4ab9-9a20-98e017500638", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "624aa9aa51cb34413f62aa20a0b8c53acc7e3dc6507082bcf1ec123aff8ba541", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "779c188b-01fb-48da-8037-28037eef0f87", "node_type": "1", "metadata": {}, "hash": "fedfd5cb93b8d637ae1305f28c040c44f75af4983b8f18b7911ccc1726bccd80", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nFeeling Bad About Emotional History: The Case of  Andalucismo  \u2022  305\n\nof the Andalusian nationalist envisioning of al-Andalus and endorses this approach as a \nvalid and legitimate counternarrative to the traditional Spanish nationalist account of \nmedieval Iberia. Far from shattering myths, however, The Feeling of History proves that \nthere is no valid alternative to carefully crafted historical knowledge when it comes to \ndismantling deeply ingrained myths about the past.\n\nDrawing on the writings of the philosopher and activist W. E. B. Du Bois (1868\u201363), \nthe philosopher Ludwig Wittgenstein (1889\u20131951), and Ananda Abeysekara (an expert on \nBuddhist studies), the book\u2019s introduction develops a methodological framework intended \nto justify emotional history as a valid and legitimate academic approach to the past as \nhistorical knowledge. Hirschkind points out that \u201cour relation to a given past may not be \none of indifference or neutrality . . . it may rather be affectively structured in a way that \nasks of us a unique attunement and response.\u201d2 \n\nEmotional envisionings of the past are radically opposed to the academic study of history: \nhistorical knowledge is built not on feelings but on documents, data, and sources. Emotions \nand feelings are legitimate objects of study for historians, but not legitimate methodological \napproaches for the academic study of history. In other words, the history of emotions is one \nthing, and emotional history is another. A twenty-first-century academic work by a social \nscientist (certainly not a historian) endorsing and justifying an emotional and therefore \nnonacademic approach to the past is not just a striking novelty but an indication of a much \nmore worrying issue: unscientific tendencies are making their way into academia.\n\nI intend to show below that lending academic legitimacy to an emotional approach to the \npast represents a huge scholarly mistake. Arguably the most glaring evidence for this in The \nFeeling of History lies in Hirschkind\u2019s ideas about current Spanish historiography and, in \nparticular, in his utterly uncritical approach to negationism.\n\nIt has been frequently said that nationalism could not exist without a particular historical \nnarrative. In this respect, Andalucismo suffered from extreme intellectual indigence until \nthe mid-1970s. A notary by training, Infante was never able to produce a well-grounded \npresentation of the Andalusian people\u2019s historical evolution. But building a suggestive \nnational project requires a consistent national account, and this is where Ignacio Olag\u00fce\u2019s \n(1903\u201374) outlandish narrative about the origins of al-Andalus came in handy for Andalusian \nnationalists.3\n\nThe story of this amateur historian has been told many times, 4 especially after \nthe 2006 book Historia general de Al \u00c1ndalus lent, for the first time, scholarly \nlegitimacy to his ideas.5 This review is not the right place to retell that story at length:  \n\n2.  Hirschkind, Feeling of History, 23.\n3.  I. Olag\u00fce, Les arabes n\u2019ont jamais envahi l\u2019Espagne (Paris: Flammarion, 1969); idem, La revoluci\u00f3n \n\nisl\u00e1mica en occidente (Madrid: Fundaci\u00f3n Juan March, 1974).\n4.  A. Garc\u00eda-Sanju\u00e1n, \u201cDenying the Islamic Conquest of Iberia, a Historiographical Fraud,\u201d Journal of \n\nMedieval Iberian Studies 11, no. 3 (2019): 306\u201322.\n5.  E. Gonz\u00e1lez Ferr\u00edn, Historia general de Al \u00c1ndalus (C\u00f3rdoba: Almuzara, 2006); idem, Cuando fuimos \n\n\u00e1rabes (C\u00f3rdoba: Almuzara, 2017). See also Gonz\u00e1lez Ferr\u00edn\u2019s rather enthusiastic presentation of Olag\u00fce\u2019s \nwork in a recent online interview: https://www.youtube.com/watch?v=hdrqef9ViGE.\n\nhttps://www.youtube.com/watch?v=hdrqef9ViGE", "start_char_idx": 6517, "end_char_idx": 10202, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "779c188b-01fb-48da-8037-28037eef0f87": {"__data__": {"id_": "779c188b-01fb-48da-8037-28037eef0f87", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9df6eb3a-35e2-4401-8a98-be79376de17b", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "da3efee5380be0f828addce79b8236e940e853cf0af00d892e1d2e142109fa21", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "57fe3b43-cd80-4335-9a48-10e56abeb2ab", "node_type": "1", "metadata": {}, "hash": "541ad5a1b09ef00ae010c525aba7383bfca8b8ff35ef175dea33ac9b7535688a", "class_name": "RelatedNodeInfo"}}, "text": "306  \u2022  AlejAndro GArc\u00edA-SAnju\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nseasoned specialists from Spain (P. Mart\u00ednez Mont\u00e1vez), France (R. Le Tourneau,  \nP. Guichard), and the United States (J. T. Monroe) have unequivocally refuted Olag\u00fce\u2019s \nclaims.6 In a nutshell, Olag\u00fce argued (only rarely attempting to prove his claims) that the \nArab and Islamic conquest of Iberia in 711 CE never happened. Instead, he contended, after a \ncivil war that destroyed the Visigothic kingdom early in the eighth century, a slow, smooth, \nand rather unnoticeable process gradually turned the local unitarian Arians into full-\nfledged Muslims. Therefore, according to Olag\u00fce, al-Andalus was the product of local, not \nforeign, forces. This nativism made Olag\u00fce\u2019s approach irresistible to Andalusian nationalists \nin the 1970s and 1980s. It also explains why, as Hirschkind acknowledges,7 Olag\u00fce\u2019s thesis \nfascinated the many local Andalusian converts to Islam in the late 1970s: he provided them \nwith a local Islam of their own.\n\nAn English-language book on Andalucismo could have been an excellent opportunity \nto offer an international scholarly audience a clear picture of the origins and evolution \nof this peculiar form of nationalism. It could likewise have provided a suitable framework \nfor developing a more nuanced and historically contextualized understanding of how the \nbrainchild of Olag\u00fce, a follower of fascism, could, many decades later, thrive in a radically \ndifferent ideological context\u2014in other words, how Olag\u00fce\u2019s negationism (that is, denial of \nthe historicity of the 711 Islamic conquest of Iberia) ended up legitimizing a reading of the \npast narrowly associated with a form of nationalism that was diametrically opposed to the \nkind of radical Spanish nationalism that had originally inspired Olag\u00fce. Let us remember \nthat Infante, the founder of Andalucismo, died at the hands of Francoist fascists, and that \nOlag\u00fce\u2019s fascist beliefs in the 1920s and the 1930s played a key role in shaping his revisionist \napproach to Spanish history.8 It is no wonder that Olag\u00fce\u2019s closest friends, who were fascists, \nenthusiastically welcomed his earliest historical contribution, which included a moving \npersonal dedication to his beloved friend Ramiro Ledesma Ramos (1905\u201336), the founder of \nthe oldest Spanish political fascist organization who was killed in Madrid upon the outbreak \nof the Civil War9.\n\nNothing of this history, however, is to be found in Hirschkind\u2019s book. Instead of adopting \na critical approach to Infante\u2019s thinking and Olag\u00fce\u2019s fantasies (which survive in their \nacademic proxies), the book is even more explicit and unapologetic in its legitimation of \nnegationism than its American precedents were.10 In 1975, J. T. Monroe described Olag\u00fce\u2019s \n\n6.  For an extensive review of the opinions of the aforementioned authors as well as others, see A. Garc\u00eda-\nSanju\u00e1n, La conquista isl\u00e1mica de la pen\u00ednsula ib\u00e9rica y la tergiversaci\u00f3n del pasado, 2nd ed. (Madrid: Marcial \nPons, 2019), 138\u201354. \n\n7.  Hirschkind, Feeling of History, 86.\n8.  M. Fierro, \u201cAl-Andalus en el pensamiento fascista espa\u00f1ol: La revoluci\u00f3n isl\u00e1mica en Occidente, de \n\nIgnacio Olag\u00fce,\u201d in Andalus, Espa\u00f1a: Historiograf\u00edas en contraste, siglos XVII\u2013XXI, ed. M. Mar\u00edn (Madrid: Casa \nde Vel\u00e1zquez and CSIC, 2009), 325\u201350.\n\n9.  A. Garc\u00eda-Sanju\u00e1n, \u201cIgnacio Olag\u00fce y el origen de al-Andalus: G\u00e9nesis y edici\u00f3n del proyecto negacionista\u201d, \nRevista de estudios internacionales mediterr\u00e1neos 24 (2018): 173\u201398.\n\n10.", "start_char_idx": 10205, "end_char_idx": 13698, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "57fe3b43-cd80-4335-9a48-10e56abeb2ab": {"__data__": {"id_": "57fe3b43-cd80-4335-9a48-10e56abeb2ab", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "779c188b-01fb-48da-8037-28037eef0f87", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "ce2e7b38a1a7762f2ab65987e666f0c9c79b9c7d617441a016957c50049b57b6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fe1577d7-c4a5-49d4-b82e-9d6593f6bd63", "node_type": "1", "metadata": {}, "hash": "fc8491f8c12e3a121257bd34b28ef83c8185c61b56985c2e898b444ea3337566", "class_name": "RelatedNodeInfo"}}, "text": "10.  K. B. Wolf, \u201cNegating Negationism,\u201d Pomona Faculty Publications and Research 394 (2014),  \nhttp://scholarship.claremont.edu/pomona_fac_pub/394; idem, \u201cMyth, History, and the Origins of al-Andalus: \n \n\nhttp://scholarship.claremont.edu/pomona_fac_pub/394", "start_char_idx": 13695, "end_char_idx": 13952, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fe1577d7-c4a5-49d4-b82e-9d6593f6bd63": {"__data__": {"id_": "fe1577d7-c4a5-49d4-b82e-9d6593f6bd63", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "57fe3b43-cd80-4335-9a48-10e56abeb2ab", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "17006e914534be9ab1964f4fdb369fdaa4c7955a8bc1faf67521ef442743bf27", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f2f4955a-7357-4148-8f72-2f88304ef8e4", "node_type": "1", "metadata": {}, "hash": "dfeee6d4b31d00a0429f1f7d0a5d0fd01b77e9a11ed14eb76600ebafd12dae92", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nFeeling Bad About Emotional History: The Case of  Andalucismo  \u2022  307\n\nLes arabes n\u2019ont jamais envahi l\u2019Espagne as \u201cnot a scholarly work\u201d and branded Olag\u00fce\u2019s \napproach anti-Semitic.11 As an amateur historian, Olag\u00fce could not be expected to possess \nfull command over either the historical sources or the extant scholarship about the origins \nof al-Andalus. However, the same lenience cannot be extended to his current scholarly \nfollowers, and this is why in 2013 I went a step further than Monroe did and called the \nreengineering of Olag\u00fce\u2019s original negationism not just unscholarly but a scholarly fraud. \nIt is striking, then, that this new negationism has continued to gain traction in sectors of \nAmerican scholarship over the past years.\n\nMisunderstanding Spanish Historical Writing\n\nA few words of clarification concerning the notion of negationism are in order. In my \n2013 monograph I gave the name \u201cnegationism\u201d to Olag\u00fce\u2019s ideas. Being aware of the Nazi \nparallel, I  declared explicitly that I did not mean to draw a moral equivalence between \nthe two phenomena.12 Ignoring this explicit statement, Hirschkind claims: \u201cIn comparing \nGonz\u00e1lez Ferr\u00edn\u2019s work to the discourse of Holocaust denial, the term negationism\u2019s primary \nreferent, Garc\u00eda Sanju\u00e1n invites us to view the text as a morally reprehensible act of \nhistorical distortion.\u201d13 Like others before him,14 Hirschkind is here rehearsing an extremely \nsimplistic argument. Although there is an obvious moral difference between doubting the \nHolocaust and calling into question historical events twelve centuries ago, it is indisputable \nthat the term negationism has over the last few years been applied to positions on many \nissues other than the Nazi genocide. According to the sociologist Keith Kahn-Harris, \n\nin recent years, the term has been used to describe a number of fields of \u201cscholarship,\u201d \nwhose scholars engage in audacious projects to hold back, against seemingly \ninsurmountable odds, the findings of an avalanche of research. They argue that the \nHolocaust (and other genocides) never happened, that anthropogenic (human-caused) \nclimate change is a myth, that Aids either does not exist or is unrelated to HIV, that \nevolution is a scientific impossibility, and that all manner of other scientific and \nhistorical orthodoxies must be rejected.15\n\nA Historiographical Essay,\u201d Journal of Medieval Iberian Studies 11, no. 3 (2019): 378\u2013401; H. Fancy, \u201cThe New \nConvivencia,\u201d Journal of Medieval Iberian Studies 11, no. 3 (2019): 295\u2013305.\n\n11.  J. T. Monroe, review of Les Arabes n\u2019ont jamais envahi l\u2019Espagne, by I. Olag\u00fce, International Journal of \nMiddle East Studies 6, no. 3 (1975): 347\u201348.\n\n12.  Garc\u00eda-Sanju\u00e1n, La conquista isl\u00e1mica, 80: \u201cNo pretendo establecer una equiparaci\u00f3n moral entre \nellos.\u201d\n\n13.  Hirschkind, Feeling of History, 91.\n14.  Wolf, \u201cNegating Negationism\u201d; J. Lorenzo, review of La conquista isl\u00e1mica de la pen\u00ednsula ib\u00e9rica y \n\nla tergiversaci\u00f3n del pasado, by A. Garc\u00eda Sanju\u00e1n, Medieval Encounters 20 (1014): 273\u201375. See my reply to \nLorenzo: A. Garc\u00eda-Sanju\u00e1n, \u201cResponse to: Jes\u00fas Lorenzo,\u201d Medieval Encounters 21 (2015): 136\u201338.\n\n15.  K. Kahn-Harris, \u201cDenialism: What Drives People to Reject the Truth,\u201d Guardian, August 3, 2018,  \nhttps://www.theguardian.com/news/2018/aug/03/denialism-what-drives-people-to-reject-the-truth.\n\nhttps://www.theguardian.com/news/2018/aug/03/denialism-what-drives-people-to-reject-the-truth", "start_char_idx": 13955, "end_char_idx": 17425, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f2f4955a-7357-4148-8f72-2f88304ef8e4": {"__data__": {"id_": "f2f4955a-7357-4148-8f72-2f88304ef8e4", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fe1577d7-c4a5-49d4-b82e-9d6593f6bd63", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "9cd2401a094ff852745041b6be60830f109db004b9047cf138d214c016a13fb9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "34b36799-5831-4e31-8852-d8bcc188c9bc", "node_type": "1", "metadata": {}, "hash": "fd2286602ddae72d8f48e161a2effdd94240ccf8ba902863d846ca6cff871ad8", "class_name": "RelatedNodeInfo"}}, "text": "308  \u2022  AlejAndro GArc\u00edA-SAnju\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nIn other words, \u201cnegationism\u201d refers to all challenges to knowledge that is based on the \ninterpretation of empirical and reliable evidence through recognized methodologies. Calling \ninto question such well-researched and well-known historical processes as the Islamic \nconquest of Iberia fits this label well. Indeed, Wikipedia deems the denial of the Islamic \nconquest of Iberia a form of historical negationism alongside denial of the Holocaust and \nother episodes in more recent history.16\n\nLet us now focus on Hirschkind\u2019s reading of current Spanish historical writing. According \nto him, by rejecting negationism, Spanish historians today ironically share views held \nby Francoists. The second chapter of the book (\u201cThe Difficult Convivencia of Spanish \nHistory\u201d) opens with the bold statement that medieval Iberian studies is \u201ca field entrusted \nto maintain order over the inconvenient and unwieldy eight hundred years of Muslim rule \non the peninsula.\u201d17 Even more explicitly, when discussing Maribel Fierro\u2019s approach to \nnegationist literature, Hirschkind declares: \u201cSpanish Arabism remains haunted by early \nassociations with and accommodations made under National Catholicism.\u201d18\n\nI am anything but uncritical of my own discipline. In fact, over the last ten years, I have \nmade academic outlets that continue to cling to the Francoist tradition a focal point of \nmy scholarship.19 I firmly believe that we are currently witnessing in Spain an insufficient \nacademic reaction to an all-out offensive by the far right to resuscitate the Francoist, \nNational Catholic narrative of the Reconquista. However, Hirschkind\u2019s unnuanced tarring \nof the entire field of Spanish medieval and Arabic studies with the same brush is a gross \noversimplification. A close reading of the book shows that Hirschkind\u2019s grim outlook on \nSpanish historical writing is the result not of a careful and comprehensive appraisal but of \na reckless and dramatically mistaken decision: taking negationism as a reliable map for his \njourney through medieval Iberian scholarship\u2019s troubled waters.\n\nMisinterpreting Negationist Academic Literature\n\nThe unfortunate consequences of this decision are not difficult to ascertain. First \nand foremost, Hirschkind\u2019s perception of negationism is unrealistic and farfetched. The \ninformed reader will be surprised by the claim that Gonz\u00e1lez Ferr\u00edn\u2019s writings on the \norigins of al-Andalus are \u201cbased on a rereading of the limited historical evidence currently \n\n16.  \u201cHistorical Negationism,\u201d https://en.wikipedia.org/wiki/Historical_negationism.\n17.  Hirschkind, Feeling of History, 69.\n18.  Ibid., 88.\n19.  A. Garc\u00eda-Sanju\u00e1n, \u201cLa persistencia del discurso nacionalcat\u00f3lico sobre el medievo peninsular \n\nen la historiograf\u00eda espa\u00f1ola actual,\u201d Historiograf\u00edas: Revista de historia y teor\u00eda 12 (2016): 132\u201353; idem, \n\u201cAl-Andalus en la historiograf\u00eda nacionalcat\u00f3lica espa\u00f1ola: Claudio S\u00e1nchez-Albornoz,\u201d eHumanista 37 (2017): \n305\u201328; idem, \u201cRejecting al-Andalus, Exalting the Reconquista: Historical Memory in Contemporary Spain,\u201d \nJournal of Medieval Iberian Studies 10\u201311 (2018): 127\u201345; idem, \u201cC\u00f3mo desactivar una bomba historiogr\u00e1fica: \nLa pervivencia actual del paradigma de la Reconquista,\u201d in La Reconquista. Ideolog\u00eda y justificaci\u00f3n de la guerra \nsanta peninsular, ed. C. de Ayala and S. Palacios, 99\u2013119 (Madrid: La Erg\u00e1stula, 2019); idem, \u201cWeaponizing \nHistorical Knowledge: The Notion of Reconquista in Spanish Nationalism,\u201d Imago Temporis: Medium Aevum \n14 (2020): 133\u201362.\n\nhttps://en.wikipedia.org/wiki/Historical_negationism", "start_char_idx": 17428, "end_char_idx": 21054, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "34b36799-5831-4e31-8852-d8bcc188c9bc": {"__data__": {"id_": "34b36799-5831-4e31-8852-d8bcc188c9bc", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f2f4955a-7357-4148-8f72-2f88304ef8e4", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "a0dfd7cc13c6d1e755cbbe2a68277211f0188ad5d40864a92122f8ebf6ca7477", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4fd79506-5ca6-44b7-b156-285e18a8ad1e", "node_type": "1", "metadata": {}, "hash": "629d9727e3693d52d63e8c8458e388dc4681cefec603757c6b97267a6ccdfd6c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nFeeling Bad About Emotional History: The Case of  Andalucismo  \u2022  309\n\navailable.\u201d20 Hirschkind exhibits both a complete ignorance of the historical sources and \na gullible attitude toward negationist literature, as when he reports uncritically that \n\u201caccording to Gonz\u00e1lez Ferr\u00edn, the conflicting views in this particular debate devolve almost \nentirely on the interpretation of two coins.\u201d21\n\nLike any other form of negationism, denial of the Islamic conquest of Iberia relies on \ndisregard of the empirical evidence, and an overriding disdain for historical sources thus \nrepresents its most salient feature. Much ink has been spilled over the last fifty years on \nexposing the sham that this approach represents. Although Hirschkind ignores most of the \nacademic literature on negationism, he draws extensively on Fierro\u2019s 2009 article and on my \n2013 monograph.22 Consequently, his appraisal of Gonz\u00e1lez Ferr\u00edn\u2019s alleged \u201crereading\u201d of \nthe sources suggests that he  either has decided to ignore the critics he cites or simply does \nnot understand what negationism really is.\n\nHirschkind\u2019s further remarks confirm his strikingly shallow understanding of negationism. \nHe writes, for example: \u201cWhile Gonz\u00e1lez Ferr\u00edn\u2019s downplaying of the military dimension of \nthe arrival of Islam in Iberia is certainly unconventional, many parts of his narrative on the \nporosity and slow consolidation of Islam during the eighth and ninth centuries have gained \nincreasing acceptance in recent decades.\u201d23 For starters, casting as merely \u201cunconventional\u201d \na scholarly fraud consistently and explicitly rejected by professional historians for the \npast half-century points to a clear failure to grasp the true nature of negationism. Second, \nclaiming that denialist literature \u201cdownplays\u201d the military dimension of the arrival of Islam \nis inaccurate, as Gonz\u00e1lez Ferr\u00edn actually denies it altogether. Further, the latter claims that \nwhat arrived in Iberia in 711 was not Islam but something that he calls, in his distinctly \nabstruse and pretentious style,  \u201canother variety of unmistakable prior recognition\u201d  \n(\u201cotra variedad de indudable reconocimiento previo\u201d)\u2014a phrase that sounds as meaningless \nin English as it does in its original Spanish.24 This is just one of many examples of the empty \nverbiage that characterizes negationism.\n\nI wonder whether scholars would dare to indulge and legitimize negationism so openly \nin connection with a different historical event, such as the 1620 arrival of the Pilgrims in \nwhat is today Massachusetts. The possibility of such absurdity was raised already forty-five \nyears ago by Monroe in his review of Olag\u00fce: \n\nThe reader, left exhausted and suspicious over the political and chauvinistic motives of \nthe author, is likely to wonder whether Mr Olag\u00fce will continue in this line of research, \nand eventually show that the Romans never conquered the Mediterranean basin, that \nthe Normans never invaded England, and so on. Will he perhaps even show that the \nSpanish never conquered an empire in America?25\n\n20.  Hirschkind, Feeling of History, 74.\n21.  Ibid., 177.\n22.  Ibid., 86\u201395.\n23.  Ibid., 95.\n24.  Gonz\u00e1lez Ferr\u00edn, Historia general de Al \u00c1ndalus, 185.\n25.  Monroe, review of Olag\u00fce, 348.\n\n\n\n310  \u2022  AlejAndro GArc\u00edA-SAnju\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nOn the other hand, I would have been grateful to Hirschkind for taking the trouble to \nclarify which specific parts of scholarly negationism have gained \u201cincreasing acceptance\u201d  \nin recent decades and what the evidence for this acceptance is.", "start_char_idx": 21057, "end_char_idx": 24630, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4fd79506-5ca6-44b7-b156-285e18a8ad1e": {"__data__": {"id_": "4fd79506-5ca6-44b7-b156-285e18a8ad1e", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "34b36799-5831-4e31-8852-d8bcc188c9bc", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "5ece90c62083a90e8331ca351fdd3506465cbbec33164b195b560bb012d77500", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c5299f1a-89f6-4ad4-b1be-8ced12db93c2", "node_type": "1", "metadata": {}, "hash": "0549a208d6446eb866000267fe39adc73da1afb62cb0b7f47768d5c3e439d4fa", "class_name": "RelatedNodeInfo"}}, "text": "I am not aware of any \nspecialist in early Islam or the history of al-Andalus ready to endorse Gonz\u00e1lez Ferr\u00edn\u2019s claim \nthat Islam \u201cas such,\u201d or \u201cfull-fledged\u201d Islam (whatever that means), did not exist before the \nyear 80026 (in Hirschkind\u2019s words, \u201cbefore the ninth century, Islam has yet to coalesce into \na distinct civilization\u201d27); that the Arab governor of Qayrawan, M\u016bs\u0101 b. Nu\u1e63ayr, was a mere \n\u201cpersonification\u201d (\u201cuna personificaci\u00f3n\u201d);28 or that the name Mu\u1e25ammad does not appear \nin the 98/716\u201317 bilingual dinar struck in Spania/al-Andalus,29 to mention just a few of the \nmost blatantly unfounded negationist claims. For Hirschkind, however, my pointing out of \nthese features serves to make my account of negationism \u201chighly distorted.\u201d30\n\nOne is similarly left to wonder which precise parts of negationism \u201ccohere with current \nhistorical research.\u201d31 If we look at the most recent and reliable revisionist academic \nliterature about early Islam, negationism clearly does not fit in. Fred Donner, for example, \nhas argued that \u201cduring the late first century AH/seventh century C.E. and early second \ncentury AH/eighth century C.E., the Believers\u2019 movement evolved into the religion we \nnow know as Islam.\u201d32 Largely in accordance with the traditional account, Donner asserts \nthat what he calls \u201cthe Believers\u2019 movement\u201d expanded rapidly upon Mu\u1e25ammad\u2019s demise \nthrough military conquests, and he devotes a full chapter (\u201cThe Expansion of the Community \nof Believers\u201d) to these conquests. The mainstream nonrevisionist academic literature pleads \nfor an even earlier origin of Islam; indeed, in 1981, Donner himself devoted a book-length \nstudy to the early Islamic conquests. So it is difficult to identify any part of the academic \ndenialist literature that would \u201ccohere with current historical research\u201d on early Islam, \nwhether revisionist or nonrevisionist. The reason is simple: as pointed out years ago by \nGuichard, Monroe, and others, and much to the chagrin of its current proponents and \nfollowers, negationism does not meet academic standards.\n\nThe same applies to negationist claims about the process of the Quran\u2019s canonization. \nGonz\u00e1lez Ferr\u00edn recently published an article in a volume edited by Carlos Segovia in which \n\n26.  Gonz\u00e1lez Ferr\u00edn, Cuando fuimos \u00e1rabes, 235.\n27.  Hirschkind, Feeling of History, 82.\n28.  Gonz\u00e1lez Ferr\u00edn, Historia general de Al \u00c1ndalus, 179. According to the dictionary of the Royal Spanish \n\nAcademy, \u201cpersonificaci\u00f3n\u201d entails the attribution of the features of rational beings to things that are \nirrational, inanimate, disembodied, or abstract. It is not clear in which of these categories Gonz\u00e1lez Ferr\u00edn \nmeans to place M\u016bs\u0101 b. Nu\u1e63ayr. The latter three do not fit well an entity mentioned by his personal name in \nwritten documents, literary sources, and coins; see the recent article by Y. Benhima and P. Guichard, \u201cM\u00fbs\u00e2 \nibn Nusayr: Retour sur l\u2019histoire et le pouvoir d\u2019un gouverneur omeyyade en Occident musulm\u00e1n,\u201d Bulletin \nd\u2019\u00e9tudes orientales 66 (2017): 97\u2013116. Nor is it evident on what grounds M\u016bs\u0101 b. Nu\u1e63ayr could be branded an \nirrational being.\n\n29.  Gonz\u00e1lez Ferr\u00edn, Historia general de Al \u00c1ndalus, 194. \n30.  Hirschkind, Feeling of History, 92.\n31.  Ibid., 93.\n32.  F. Donner, Muhammad and the Believers: At the Origins of Islam (Cambridge, MA: Belknap Press, 2010), \n\n194\u201395.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nFeeling Bad About Emotional History: The Case of  Andalucismo  \u2022  311\n\nhe argued that the Quran was compiled only after 800 CE.", "start_char_idx": 24631, "end_char_idx": 28145, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c5299f1a-89f6-4ad4-b1be-8ced12db93c2": {"__data__": {"id_": "c5299f1a-89f6-4ad4-b1be-8ced12db93c2", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4fd79506-5ca6-44b7-b156-285e18a8ad1e", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "1b69b73fd073bb63819764b32a38df5d5984b7d83ff11b1d570f9cf03e5c4735", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e308f03a-c02d-4a81-a916-797c8bf1446a", "node_type": "1", "metadata": {}, "hash": "8597100f6555aaaaf4768a8746e3a8b120f354403387ad6900ffd3ce017a923d", "class_name": "RelatedNodeInfo"}}, "text": "In a Twitter thread, Marijn van \nPutten exclaims that the article \u201cmakes me feel like we have stepped into a time machine, \nall progress of the past decades is ignored.\u201d33 Reviewing Gonz\u00e1lez Ferr\u00edn\u2019s handling of the \nrelevant manuscript evidence, van Putten concludes that \u201cit\u2019s rather clear that he has never \nactually looked at any of these manuscripts, otherwise he would not suggest something so \nabsurd. And indeed, his discussion on early manuscripts makes it quite clear he is utterly \nclueless about them.\u201d34. Segovia and Gonz\u00e1lez Ferr\u00edn are close collaborators, and Nora K. \nSchmid\u2019s review of Segovia\u2019s The Quranic Noah (2015) indicates that Segovia and Gonz\u00e1lez \nFerr\u00edn share the same ungrounded approach to the origins of Islam.35 Both Van Putten and \nSchmid point out that even as negationism gains visibility through international scholarly \noutlets, its pushing of standard academic boundaries is becoming increasingly clear.36\n\nAs noted earlier, academic negationism regarding the Islamic conquest of Iberia first \nsurfaced in Spain, and consequently Spanish scholars were the first to address it. Their \nwork, however, has not always been duly acknowledged, at least not as much as in other \ncases. In this regard, it is worth recalling the enthusiastic reaction provoked by the \n\u201csurgical dissection\u201d of van Putten\u2019s thread.37 By contrast, when dealing with the much \nmore exhaustive and comprehensive rebuttals of negationism written by Spanish critics \nand published in scholarly venues (not on social media), Hussein Fancy was much more \nlukewarm in his response.38 The justification for this stark contrast is not evident.\n\nNot being a specialist in medieval studies, Hirschkind appears unable to understand a \nscholarly debate largely alien to his professional training. As a result, he is forced to rely \non others\u2019 opinions. His main guide in navigating the choppy waters of Iberian medieval \nhistoriography is Kenneth B. Wolf\u2019s review of my 2013 monograph, in which Wolf offered \na largely uncritical portrait of Gonz\u00e1lez Ferr\u00edn\u2019s negationism.39 Wolf\u2019s role needs to be \ncarefully considered, since he not only introduced academic negationism to American \nscholarship but did so by granting Gonz\u00e1lez Ferr\u00edn the academic credentials that most \nspecialists have never accorded him. To set the record straight: negationism has never \n\n33.  M. van Putten (@PhDniX), Twitter thread, December 6, 2020, https://twitter.com/PhDniX/\nstatus/1335676197498478593. Van Putten is referring to E. Gonz\u00e1lez Ferr\u00edn, \u201cWhat Do We Mean by the Qur\u02be\u0101n: \nOn Origins, Fragments, and Inter-Narrative Identity,\u201d in Remapping Emergent Islam: Texts, Social Contexts, \nand Ideological Trajectories, ed. C. A. Segovia, 221\u201344 (Amsterdam: University of Amsterdam Press, 2020).\n\n34.  Van Putten, Twitter thread, December 6, 2020.\n35.  N. K. Schmid, review of The Quranic Noah and the Making of the Islamic Prophet: A Study of \n\nIntertextuality and Religious Identity Formation in Late Antiquity, by C. A. Segovia, Der Islam 97, no. 2 (2020): \n617\u201322.\n\n36.  Gonz\u00e1lez Ferr\u00edn, Cuando fuimos \u00e1rabes, 62, disingenuously complains about the Spanish academe\u2019s \npositivism and lack of openness to what he calls \u201cinterpretive novelty\u201d (\u201cnovedad interpretativa\u201d).\n\n37.  https://twitter.com/PhDniX/status/1335676197498478593. \n38.  Fancy, \u201cNew Convivencia.\u201d\n39.  See Wolf, \u201cNegating Negationism\u201d and \u201cMyth, History, and the Origins of al-Andalus,\u201d as well as my \n\nreply to Wolf: A. Garc\u00eda-Sanju\u00e1n, \u201cLa tergiversaci\u00f3n del pasado y la funci\u00f3n social del conocimiento hist\u00f3rico,\u201d \nRevista de libros, July 9, 2014: https://www.revistadelibros.com/discusion/la-tergiversacion-del-pasado-y-\nla-funcion-social-del-conocimiento-historico. Hirschkind ignores this latter publication.", "start_char_idx": 28146, "end_char_idx": 31903, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e308f03a-c02d-4a81-a916-797c8bf1446a": {"__data__": {"id_": "e308f03a-c02d-4a81-a916-797c8bf1446a", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c5299f1a-89f6-4ad4-b1be-8ced12db93c2", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "3a9f3e31a4f3cb439b566957e4b32bb6ea25f7b1f48926ee7429d6d1cfab012f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "03da454f-08f7-4ca7-98cd-93b09d53e575", "node_type": "1", "metadata": {}, "hash": "12d655355df4ffb44479d7508dc4da3ec3dabc4dabdf637093f044733fa43738", "class_name": "RelatedNodeInfo"}}, "text": "Hirschkind ignores this latter publication.\n\nhttps://twitter.com/PhDniX/status/1335676197498478593\nhttps://twitter.com/PhDniX/status/1335676197498478593\nhttps://twitter.com/PhDniX/status/1335676197498478593\nhttps://www.revistadelibros.com/discusion/la-tergiversacion-del-pasado-y-la-funcion-social-del-conocimiento-historico\nhttps://www.revistadelibros.com/discusion/la-tergiversacion-del-pasado-y-la-funcion-social-del-conocimiento-historico\n\n\n312  \u2022  AlejAndro GArc\u00edA-SAnju\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nbeen regarded as a valid academic approach in Spanish scholarship, and there is no debate \non this point.40 For its part, academic negationism has never responded to its critics. Its \nsole response has consisted of scorning them as promoters of a smear campaign aimed at \ndiscrediting Olag\u00fce\u2019s followers. Given the unambiguous rejection of negationism by the \nexperts, one wonders about the reason behind the growing number of American scholars \n(Wolf, then Fancy, and now Hirschkind) willing to take seriously negationism as an academic \napproach. It is galling to witness the scholarly legitimation of telling of the past that no \nexpert has ever considered worthy of the slightest academic credit.\n\nContradicting this consensus of nearly fifty years and following the precedent set by \nWolf in 2014, Hirschkind argues that however questionable it is, negationism nonetheless \nmerits academic consideration. Addressing my critique, he alleges that my \u201cdetermination \nto demolish Gonz\u00e1lez-Ferr\u00edn\u2019s credibility\u201d has led me to \u201cmisrepresent or too readily \ndismiss the serious aspects of the latter\u2019s work.\u201d41 I do not believe that Gonz\u00e1lez Ferr\u00edn \nneeds my help to demolish his scholarly credibility, but I do wonder what those \u201cserious \naspects\u201d are. Luis Molina, a seasoned and highly regarded Arabist and one of the leading \nexperts on Andalusi Arabic, went so far as to dismiss Gonz\u00e1lez Ferr\u00edn\u2019s work as \u201cbullshit\u201d42\u2014\nan exceptionally harsh public assessment by one scholar of another\u2019s work, and one \nthat conveys the vehemence with which Spanish scholars reject negationism\u2019s academic \npretensions. \n\nStrikingly, Hirschkind ignores not only almost the entirety of Spanish academic \nliterature about negationism but likewise much of the recent and rich Anglophone scholarly \nproduction on Andalucismo. For instance, he never mentions the books of Christina \nCivantos43 and Jose Luis Venegas,44 and his references to Eric Calderwood\u2019s important work45 \nare not particularly substantive. Because he avoids dialogue with these authors, Hirschkind \ndoes not pay sufficient attention to political Andalucismo and, as a result, downplays the \n \n\n40.  The same is true also of other European scholarly traditions, especially the French; apart from the \npioneering work of P. Guichard, \u201cLes Arabes ont bien envahi l\u2019Espagne: Les structures sociales de l\u2019Espagne \nmusulmane,\u201d Annales: Histoire, Sciences Sociales 6 (1974): 1483\u2013513, see the much more recent article by P. \nGuichard and P. S\u00e9nac, \u201cLes d\u00e9buts d\u2019al-Andalus: Des textes, des monnaies et des sceaux,\u201d Le Moyen \u00c2ge 128, \nno. 3\u20134 (2020): 511\u201337, where, quoting Gonz\u00e1lez Ferr\u00edn, they decry the \u201cinanity\u201d of publications casting doubt \non the reality of the Arab conquest.\n\n41.  Hirschkind, Feeling of History, 92.\n42.  L. Molina, review of La conquista isl\u00e1mica de la pen\u00ednsula ib\u00e9rica y la tergiversaci\u00f3n del pasado, by \n\nA. Garc\u00eda-Sanju\u00e1n, Medievalismo 25 (2015): 455\u201359.", "start_char_idx": 31860, "end_char_idx": 35296, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "03da454f-08f7-4ca7-98cd-93b09d53e575": {"__data__": {"id_": "03da454f-08f7-4ca7-98cd-93b09d53e575", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e308f03a-c02d-4a81-a916-797c8bf1446a", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "7d3d48e8f5cd339f38bb8c2b7e5e7638b10c6d96497488e5aaafc288fe218443", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "50413d6a-4f52-47c4-b724-f2490dd84f54", "node_type": "1", "metadata": {}, "hash": "51845f09eab6ebdc07059cfe6072a7d2a3ac5ea8a1f6e0a19a849d0da858d0f5", "class_name": "RelatedNodeInfo"}}, "text": "Hirschkind ignores both this review and a previous \ncontribution by the same author on the same topic: L. Molina, \u201cLa conquista de al-Andalus, tergiversada: \n\u00bfMala ciencia, ensayo, ficci\u00f3n?,\u201d Revista de libros, September 1, 2014, https://www.revistadelibros.com/\ndiscusion/la-conquista-de-al-andalus-tergiversadamala-ciencia-ensayo-ficcion.\n\n43.  C. Civantos, The Afterlife of al-Andalus: Muslim Iberia in Contemporary Arab and Hispanic Narratives \n(Albany: State University of New York Press, 2017).\n\n44.  J. L. Venegas, The Sublime South: Andalusia, Orientalism, and the Making of Modern Spain (Evanston, \nIL: Northwestern University Press, 2018).\n\n45.  E. Calderwood, Colonial al-Andalus: Spain and the Making of Modern Moroccan Culture (Cambridge, \nMA: Belknap Press, 2018).\n\nhttps://www.revistadelibros.com/discusion/la-conquista-de-al-andalus-tergiversadamala-ciencia-ensayo-ficcion\nhttps://www.revistadelibros.com/discusion/la-conquista-de-al-andalus-tergiversadamala-ciencia-ensayo-ficcion\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nFeeling Bad About Emotional History: The Case of  Andalucismo  \u2022  313\n\nfact that the Andalucistas are responding to Spanish nationalism and complex regional \ndynamics (e.g., the competitive relationship between Andalusia and Catalonia).\n\nMisinterpreting National Catholic Scholarship\n\nAnother claim put forward in Hirschkind\u2019s book is that the mere fact of acknowledging \nthe 711 Islamic conquest of Iberia, and therefore rejecting negationism leads, in effect,  \nto National Catholicism:46 \n\nGarc\u00eda Sanju\u00e1n\u2019s campaign to discredit every aspect of the negationist thesis leads \nhim not only to undervalue the parts of the thesis that cohere with current historical \nresearch but to seemingly embrace much of the conventional account propounded \nby National Catholicism, a view that Garc\u00eda Sanju\u00e1n explicitly rejects as a nationalist \nmyth. . . . The fact that scholars who are acutely attuned to the dangers of Spanish \nnationalism end up reaffirming some of the more problematic tenets of nationalist \nhistoriography (Islam as a violent intruder into Iberia, erasure of the Arab contribution \nto building what eventually becomes Europe) points to the political and ideological \npressures under which historians of the period labor.47\n\nIt is true that Vox, the new brand of the Spanish far right, has slammed Gonz\u00e1lez Ferr\u00edn \nfor questioning the Islamic conquest, called him \u201cMuslim-friendly,\u201d and charged him with \n\u201cwhitewashing Spain\u2019s history.\u201d48 But that does not absolve negationism of its scholarly \nweaknesses. In fact, the narrative of Andalucismo, just like its apparent antipode, the \ntraditional conservative account, relies on the perception of an unbroken historical \ncontinuity; from its perspective, in Hirschkind\u2019s words, al-Andalus and modern Spain \nand Portugal \u201ccohere in a single continuous development.\u201d49 On the other side, Claudio \nS\u00e1nchez-Albornoz, the main proponent of traditional Spanish nationalist historical writing, \nonce declared that Ibn \u1e24azm represents \u201cthe Moorish link in the chain binding Seneca \n\n46.  Gonz\u00e1lez Ferr\u00edn, Cuando fuimos \u00e1rabes, 237: \u201cThe Islamic conquest of the Iberian Peninsula is not just \na historicist dogma but also a National Catholic requirement\u201d (\u201cLa conquista isl\u00e1mica de la pen\u00ednsula ib\u00e9rica \nno es s\u00f3lo un dogma historicista, es tambi\u00e9n un requerimiento nacionalcat\u00f3lico\u201d).\n\n47.  Hirschkind, Feeling of History, 93.\n48.  On March 5, 2018, Vox tweeted, \u201cThe islamophile Emilio Gonz\u00e1lez Ferr\u00edn, falsifying the history of Spain, \n\nwhitewashing Islam, and asserting in @el_pais [newspaper] that there was neither an Islamic invasion of the \nIberian Peninsula in 711 nor a Christian reconquest . . .", "start_char_idx": 35297, "end_char_idx": 38983, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "50413d6a-4f52-47c4-b724-f2490dd84f54": {"__data__": {"id_": "50413d6a-4f52-47c4-b724-f2490dd84f54", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "03da454f-08f7-4ca7-98cd-93b09d53e575", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "f46cc3f93ff2ed57ec60a94bd6d4cd0b057da8759365c22effb21a7a4b360db3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "34673a4d-dafc-4781-8d16-9e48ad620935", "node_type": "1", "metadata": {}, "hash": "3ea1c1348b78cb6135625f23032c5dcfb29b12fe43ca4d97c5bf77cc78dca384", "class_name": "RelatedNodeInfo"}}, "text": ". . Post-truth = the new lie\u201d (\u201cEl islam\u00f3filo Emilio Gonz\u00e1lez \nFerr\u00edn falseando la historia de Espa\u00f1a, blanqueando el islam y defendiendo en @el_pais que ni hubo invasi\u00f3n \nisl\u00e1mica de la pen\u00ednsula Ib\u00e9rica en el a\u00f1o 711 ni tampoco una reconquista cristiana . . . La posverdad = la nueva \nmentira\u201d); https://twitter.com/voxnoticias_es/status/970653678289018881. Vox was reacting to a report in El \nPa\u00eds about Gonz\u00e1lez Ferr\u00edn\u2019s Cuando fuimos \u00e1rabes: P. Rodr\u00edguez Blanco, \u201cCuando fuimos \u00e1rabes: La posverdad \nsobre Al Andalus,\u201d El Pa\u00eds, March 6, 2018, https://elpais.com/elpais/2018/03/04/hechos/1520120370_739370.\nhtml. The same newspaper, however, later took a more critical stance: P. Rodr\u00edguez Blanco, \u201cEl \u2018fraude\u2019 que \nintenta tergiversar la historia de al-Andalus,\u201d El Pa\u00eds, April 9, 2018, https://elpais.com/elpais/2018/04/06/\nhechos/1523043230_705992.html. \n\n49.  Hirschkind, Feeling of History, 1.\n\nhttps://twitter.com/voxnoticias_es/status/970653678289018881\nhttps://elpais.com/elpais/2018/03/04/hechos/1520120370_739370.html\nhttps://elpais.com/elpais/2018/03/04/hechos/1520120370_739370.html\nhttps://elpais.com/elpais/2018/04/06/hechos/1523043230_705992.html\nhttps://elpais.com/elpais/2018/04/06/hechos/1523043230_705992.html", "start_char_idx": 38980, "end_char_idx": 40212, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "34673a4d-dafc-4781-8d16-9e48ad620935": {"__data__": {"id_": "34673a4d-dafc-4781-8d16-9e48ad620935", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "50413d6a-4f52-47c4-b724-f2490dd84f54", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "2fb75b191760de56f56311a974e84d466cabab53a7d0554216a8b029ac82fe18", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "85e90c16-6089-4f08-a407-e688d388df91", "node_type": "1", "metadata": {}, "hash": "9a95c9b2add4ece639b08d8de5b2e023bd460a21a8a7c6785bbdaee037cf8608", "class_name": "RelatedNodeInfo"}}, "text": "314  \u2022  AlejAndro GArc\u00edA-SAnju\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nand Unamuno.\u201d50 Emotional history is the hallmark of every nationalist approach to the \npast. Although Andalucismo and National Catholicism obviously diverge in their respective \napproaches to medieval Iberia, at core they are more alike than they are different, which \ncan hardly be seen as just a fluke.\n\nThe suggestion that rejecting negationism amounts to endorsing National Catholicism \nis absurd. Are Guichard, Monroe, and all the scholars who rejected negationism fifty years \nago to be seen as National Catholic proxies? What is to be done with the Islamic conquests \nof, say, Syria, Egypt, or the Sassanid empire, to mention just a few of the territories targeted \nby the Arab conquerors before their 711 arrival in Iberia? Are these conquests likewise \njust part of a National Catholic myth? Should Walter Kaegi,51 Hugh Kennedy,52 and Robert \nHoyland,53 among other highly regarded specialists on the early Islamic conquests, also \nbe considered advocates of National Catholicism? The origin of al-Andalus is inextricably \nintertwined with the seventh-century Islamic expansion, so questioning part of the process \nentails questioning all of it.\n\nPortraying the Islamic conquest of Iberia as merely an element of a National Catholic \nnarrative exemplifies the potentially toxic effects of the uncontrolled consumption of \nemotional history, especially by nonspecialist audiences but even by scholarly ones. But this \nis not the most serious problem raised by The Feeling of History.\n\nConcealing the Islamic Past: A Conspiracy Theory\n\nHirschkind\u2019s book opens with the following statement: \u201cThe argument I explore here can \nbe simply stated: medieval Muslim Iberia did not disappear from history with the seizure of \nGranada in 1492 by Christian armies, as our history books have it. Rather, forced into hiding, \nit continued on as an invisible warp within the fabric of Spanish society\u201d (emphasis mine). \nLater, in the conclusion, Hirschkind argues that Andalucismo deserves our attention, among \nother reasons, \u201cfor the way it brings to light a past left in darkness\u201d (emphasis mine).54\n\nEarly in the nineteenth century, Spanish scholars of Arabic studies inaugurated a strong \nscholarly tradition focused almost exclusively on the history of al-Andalus, and since that \ntime, thousands of publications have appeared, in Spain and elsewhere, on this topic. \nAlthough it is true that medieval studies in Spain has largely ignored (but not concealed) \nal-Andalus, a growing number of historians and archaeologists currently work in this \nacademic field. Over the last four decades, public authorities have funded dozens of research \nprojects in Spain aimed at producing deeper and more refined knowledge of al-Andalus.  \n\n50.  C. S\u00e1nchez-Albornoz, El Islam de Espa\u00f1a y el Occidente (Madrid: Espasa-Calpe, 1965), 113.\n51.  W. Kaegi, Byzantium and the Early Islamic Conquests (Cambridge: Cambridge University Press, 1992); \n\nidem, Muslim Expansion and Byzantine Collapse in North Africa (Cambridge: Cambridge University Press, \n2010).\n\n52.  H. Kennedy, The Great Arab Conquests: How the Spread of Islam Changed the World We Live In \n(London: Weidenfeld and Nicolson, 2007).\n\n53.  R. G. Hoyland, In God\u2019s Path: The Arab Conquest and the Creation of an Islamic Empire (Oxford: Oxford \nUniversity Press, 2015).\n\n54.  Hirschkind, Feeling of History, 1 and 159.\n\n\u02c7\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nFeeling Bad About Emotional History: The Case of  Andalucismo  \u2022  315\n\nA good number of Islamic monuments in Spain are open to visitors, and public exhibitions \ndisplaying all kinds of objects and artifacts crafted in al-Andalus are held regularly in  \ndifferent countries. In light of all this activity, how and when has the Islamic Iberian past \nbeen \u201cforced into hiding\u201d?\n\nTo the best of my knowledge, there is a single instance of a deliberate plan to conceal \nthe Islamic Iberian past: the Mosque of C\u00f3rdoba.", "start_char_idx": 40215, "end_char_idx": 44189, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "85e90c16-6089-4f08-a407-e688d388df91": {"__data__": {"id_": "85e90c16-6089-4f08-a407-e688d388df91", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "34673a4d-dafc-4781-8d16-9e48ad620935", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "e833b30cfeb74e84c89e5f946fdd058438cdbdfa49ad396c036684b938b2c3e6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d98c8846-228d-48e7-886e-1f252d5ebe10", "node_type": "1", "metadata": {}, "hash": "59d1ded1c88abb977310f4ce3b0f926a86c66c7a892e78d62fec8fe61ee9d004", "class_name": "RelatedNodeInfo"}}, "text": "In the last few years, especially since the \n2006 claim on the building\u2019s legal ownership made by the Catholic Church, the bishopric \nof C\u00f3rdoba has taken a series of decisions clearly aimed at blurring the building\u2019s Islamic \npast, chief among them attempts to remove the word \u201cMezquita\u201d from its official name.55 \nSome of the scholars scorned by Hirschkind as mere National Catholic proxies (see below) \nhave been among the most vocal in condemning this trend. This is particularly true of the \nhistorian Eduardo Manzano of the Consejo Superior de Investigaciones Cient\u00edficas (CSIC), \nwho authored a remarkably insightful op-ed pointing out that \u201cthe misappropriation of \nthe building has prompted the kidnapping of its memory.\u201d56 Not long after its publication, \nManzano\u2019s opinion piece turned into a manifesto for the public ownership of the building, \nand it was signed by more than one hundred scholars from more than thirty research \ninstitutions.57 Unsurprisingly, Hirschkind overlooks both Manzano\u2019s contribution and \nits scholarly repercussions.58 Readers may decide for themselves whether this omission \namounts to concealment or reflects simple ignorance.\n\nBeyond the singular case of the Mosque, Hirschkind\u2019s opening remark points to the \nrealm of conspiracy theories. The same approach lay at the heart of Olag\u00fce\u2019s denialist ideas: \nhe repeatedly suggested that historians had deliberately decided to ignore issues that would \nforce reconsideration of the existing knowledge about al-Andalus.59 In fact, however, it was \nOlag\u00fce himself who concealed historical evidence that contradicted his fantasies, as I have \nshown in detail elsewhere.60\n\nMore recently, Gonz\u00e1lez Ferr\u00edn, Olag\u00fce\u2019s most outstanding pupil, has taken up this line \nof argument, referring repeatedly to an \u201cofficial\u201d history\u2014presumably juxtaposed with a \nconcealed \u201creal\u201d one.61 He has also proven willing to apply this approach beyond the limits \n\n55.  E. Calderwood, \u201cThe Reconquista of the Mosque of C\u00f3rdoba,\u201d Foreign Policy, April 10, 2015, https://\nforeignpolicy.com/2015/04/10/the-reconquista-of-the-mosque-of-cordoba-spain-catholic-church-islam/.\n\n56.  E. Manzano, \u201cEl affaire de la Mezquita de C\u00f3rdoba,\u201d El Pa\u00eds, April 14, 2015, https://elpais.com/\nelpais/2015/02/05/opinion/1423137778_840752.html.\n\n57.  C. Mor\u00e1n, \u201cCien expertos critican la situaci\u00f3n de la Mezquita de C\u00f3rdoba,\u201d El Pa\u00eds, November 3, 2015, \nhttps://elpais.com/politica/2015/11/03/actualidad/1446553126_305752.html.\n\n58.  Hirschkind, Feeling of History, 59\u201363.\n59.  Olag\u00fce, La revoluci\u00f3n isl\u00e1mica, 16 (\u201cIgnor\u00e1ndolos y no hablando de ellos, en un com\u00fan y t\u00e1cito acuerdo, \n\nhan preferido los historiadores dejar a los espa\u00f1oles dormir durante varios siglos\u201d); 274 (\u201cLa mayor\u00eda de los \nhistoriadores han generalmente olvidado o se han cuidado muy mucho de recordar\u201d); 451 (\u201cLos historiadores \nno hab\u00edan tenido la valent\u00eda de declarar\u201d).\n\n60.  Garc\u00eda-Sanju\u00e1n, La conquista isl\u00e1mica, 243\u201363.\n61. E. Gonz\u00e1lez Ferr\u00edn, \u201cHistoriolog\u00eda del Islam y al-Andalus, entre el post-orientalismo y la Historia \n\nOficial,\u201d Imago cr\u00edtica 3 (2011): 71; idem, \u201c711: Historiolog\u00eda de una conquista,\u201d in Al-Andalus y el mundo \n\u00e1rabe (711\u20132011): Visiones desde el arabismo, 67\u201390 (Granada: Sociedad espa\u00f1ola de estudios \u00e1rabes, 2012), 70.\n\nhttps://foreignpolicy.com/2015/04/10/the-reconquista-of-the-mosque-of-cordoba-spain-catholic-church-\nhttps://foreignpolicy.com/2015/04/10/the-reconquista-of-the-mosque-of-cordoba-spain-catholic-church-", "start_char_idx": 44190, "end_char_idx": 47660, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d98c8846-228d-48e7-886e-1f252d5ebe10": {"__data__": {"id_": "d98c8846-228d-48e7-886e-1f252d5ebe10", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "85e90c16-6089-4f08-a407-e688d388df91", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "9aee040fcca06dac9fd2f05bd21546f66145d5612bf8460101db4d5cdb615dac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cabc1923-7099-408f-acf1-df429821f30a", "node_type": "1", "metadata": {}, "hash": "ec16ff32e6f3981fba952d22f2ad77df93b2ec08c7f1602450c4730c9cbdf453", "class_name": "RelatedNodeInfo"}}, "text": "316  \u2022  AlejAndro GArc\u00edA-SAnju\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nof the Islamic Iberian past: a few years ago, he expressed support for the most unhinged \nconspiracy theory in recent Spanish history, according to which the 2004 bombings in \nMadrid were the work not of al-Qaeda but of the Basque terrorist organization ETA.62 It is \nthus hardly surprising that Gonz\u00e1lez Ferr\u00edn would promote the idea of a conspiracy against \nhimself in order to explain the heavy scholarly criticism to which he has been subjected.\n\nGonz\u00e1lez Ferr\u00edn\u2019s allegation of a conspiracy is based on two false claims. First, he claims \nthat his critics label him a fascist because of his support for ideas originally put forward by \nthe fascist Olag\u00fce.63 As evidence of this claim he cites four authors\u2014but none of them in \nfact calls him a fascist.64 To the contrary, two of them, Rodr\u00edguez-Mediano65 and Fierro,66 \nexplicitly distinguish him ideologically from Olag\u00fce.\n\nThe second false claim is that the CSIC is a National Catholic institution and leads \nthe smear campaign against Gonz\u00e1lez Ferr\u00edn: \u201cSpanish medievalism is fed by the CSIC, \na Francoist construction that has inherited National Catholic sentiment.\u201d67. Here, too, \nHirschkind uncritically accepts Gonz\u00e1lez Ferr\u00edn\u2019s arguments and freely endorses the idea \nof a National Catholic plot led by the CSIC: \u201cNumerous authors have insinuated that despite \nGonz\u00e1lez Ferr\u00edn\u2019s long-standing support for leftist causes, he is a Falangist in disguise. \nMuch of the campaign against him (though not all, by any means) has been waged by the \nDepartment of Jewish and Islamic Studies at CSIC in Madrid.\u201d68\n\nWho are these \u201cnumerous authors,\u201d and where is the evidence of their \u201ccampaign\u201d? \nAccusing some scholars of plotting against another is a extremely serious step, and it is \n \n\n62.  E. Gonz\u00e1lez Ferr\u00edn, \u201cEl 11-M fue un atentado de ETA,\u201d ABC, June 20, 2004. The conservative government \nled by Jose Maria Aznar first advanced this theory in the aftermath of the attacks, and ever since it has been \nconsistently upheld by most far-right outlets in Spain.\n\n63. E. Gonz\u00e1lez Ferr\u00edn, \u201cEl islam y su expansi\u00f3n en Occidente: Efectos tomados como causas,\u201d in Frontera \ninferior de al-Andalus: La Lusitania tras la presencia isl\u00e1mica (713\u2013756 d.C./94\u2013138 H), ed. B. Franco Moreno, \n29\u201352 (M\u00e9rida: Consorcio ciudad monumental hist\u00f3rico-art\u00edstica y arqueol\u00f3gica, 2015), 37: \u201cSince Olag\u00fce was \na Falangist and denied the invasion, everyone who denies the invasion is a Falangist\u201d (\u201cComo Olag\u00fce era \nfalangista y neg\u00f3 la invasi\u00f3n, todo aquel que niegue la invasi\u00f3n es falangista\u201d).\n\n64.  F. Rodr\u00edguez-Mediano, \u201cCulture, Identity and Civilization: The Arabs and Islam in the History of Spain,\u201d \nin Islam and the Politics of Culture in Europe: Memory, Aesthetics, Art, ed. F. Peter et al., 41\u201360 (Bielefeld: \nTranscript, 2013); Fierro, \u201cAl-Andalus en el pensamiento fascista\u201d; E. Manzano, \u201cAlgunas reflexiones sobre el \n711,\u201d Awraq 3 (2011): 3\u201320; Garc\u00eda-Sanju\u00e1n, La conquista isl\u00e1mica.\n\n65.  Rodr\u00edguez-Mediano, \u201cCulture, Identity and Civilization\u201d, 56: \u201cFrom a viewpoint clearly opposed to \nthe fascist ideology of Olag\u00fce, Ferr\u00edn postulates a similar argument about the nonexistence of the conquest\u201d \n(emphasis mine).\n\n66.", "start_char_idx": 47663, "end_char_idx": 50899, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cabc1923-7099-408f-acf1-df429821f30a": {"__data__": {"id_": "cabc1923-7099-408f-acf1-df429821f30a", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d98c8846-228d-48e7-886e-1f252d5ebe10", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "dbcba9d836c7efac9e9cc57550f9fe49e177348cb19eae72002ee2fb18d2dbc4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "69344980-bb64-43f7-8833-bb539a31ccee", "node_type": "1", "metadata": {}, "hash": "9abd30c5132099bb7d6952f6ed0a17a7d8f0cc8e80eb25f5f53b7d06cb127a60", "class_name": "RelatedNodeInfo"}}, "text": "66.  M. Fierro, \u201cAl-Andalus, convivencia e islam: Mucho ruido y pocas nueces,\u201d Revista de Libros, October \n17, 2018: \u201cNo one doubts that Gonz\u00e1lez Ferr\u00edn is inspired by Olag\u00fce\u2019s book, but this does not imply that he \nshares his political ideas: as he himself affirms, ideas often travel along unexpected paths\u201d (\u201cNadie duda que \nGonz\u00e1lez Ferr\u00edn se inspirase en el libro de Olag\u00fce, y ello no implica que comulgara con sus ideas pol\u00edticas: \ncomo \u00e9l mismo afirma, las ideas viajan a menudo por caminos insospechados\u201d).\n\n67.  J. L\u00f3pez Astilleros, \u201cGonz\u00e1lez Ferr\u00edn: Mi \u00fanica idea sobre Al Andalus es su continuidad cultural,\u201d \nP\u00fablico, November 2, 2018, https://blogs.publico.es/otrasmiradas/16363/gonzalez-ferrin-mi-unica-idea-\nsobre-al-andalus-es-su-continuidad-cultural/.\n\n68.  Hirschkind, Feeling of History, 175.\n\nhttps://blogs.publico.es/otrasmiradas/16363/gonzalez-ferrin-mi-unica-idea-sobre-al-andalus-es-su-continuidad-cultural/\nhttps://blogs.publico.es/otrasmiradas/16363/gonzalez-ferrin-mi-unica-idea-sobre-al-andalus-es-su-continuidad-cultural/\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nFeeling Bad About Emotional History: The Case of  Andalucismo  \u2022  317\n\nmore serious still when done without providing any names a single piece of evidence in \nsupport of the allegation.\n\nMeanwhile, even if the CSIC had started out as a Francoist institution (it was founded in \n1941), the large group of medievalist historians, Arabists, and Islamicists currently working \nunder its auspices in Madrid, Barcelona, and Granada can hardly be described as Francoist \nproxies.69 Some of its members are not just uncritical of the origins of their own institution \nbut among the most vocal critics of conservative scholarship in general.70 Casting them as \ninheritors of National Catholicism involves an obvious untruth and represents another clear \nindication of the extremely problematic relationship of negationism with actual evidence. \nObviously, the problem here is not the Francoist origin of CSIC but the fact that some CSIC \nmembers (especially Fierro, Manzano, and Molina) are among the most vocal critics of \nnegationism.71\n\nGonz\u00e1lez Ferr\u00edn\u2019s denunciation of CSIC fits uneasily with his declared commitment to Karl \nPopper\u2019s maxim of \u201cunderstanding the world as a sum of individuals, not of collectivities.\u201d72 \nBy scorning the CSIC as a whole, he declines to extend the basic privilege of being seen as \nindividuals to the members of the CSIC. And by insisting that the CSIC remains captive to \nits National Catholic origins more than forty-five years after Franco\u2019s demise, he provides a \nconvenient explanation for its members\u2019 rejection of his ideas: its members necessarily hate \nGonz\u00e1lez Ferr\u00edn, like they hate Am\u00e9rico Castro.73\n\nThe contradiction inherent in Gonz\u00e1lez Ferr\u00edn\u2019s claims is quite obvious: if the CSIC \nwere indeed a Francoist and National Catholic institution, why would its members wage \na campaign to denounce someone as a fascist? It simply makes no sense. In any case, \nnone of his critics at the CSIC has ever described Gonz\u00e1lez Ferr\u00edn as a fascist, nor is there \nany campaign to discredit him as one. Instead, as noted earlier, some of his critics have \nexplicitly highlighted the ideological differences between him and the fascist Olag\u00fce.  \n\n69.  Ibid., 77: \u201cAn institution founded by the Franco regime and still subject to its looming shadow.\u201d\n70.  E. Manzano, \u201cLa construcci\u00f3n hist\u00f3rica del pasado nacional,\u201d in La gesti\u00f3n de la memoria: La historia \n\nde Espa\u00f1a al servicio del poder, ed. J. S. P\u00e9rez Garz\u00f3n et al., 33\u201362 (Barcelona: Cr\u00edtica, 2000); idem, review of \nAl-Andalus contra Espa\u00f1a, by S. Fanjul, Hispania 61/3, no.", "start_char_idx": 50896, "end_char_idx": 54538, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "69344980-bb64-43f7-8833-bb539a31ccee": {"__data__": {"id_": "69344980-bb64-43f7-8833-bb539a31ccee", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cabc1923-7099-408f-acf1-df429821f30a", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "03e33e507c5bbfd7f52dc562753e0c3a5ba471b5c2b5cc30f4208f99380a68d7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8623ae89-f19f-44e2-ac4f-1d5b7948a8d0", "node_type": "1", "metadata": {}, "hash": "8c70ced1c9a66e3efa190348d7d75cace085c73fd725fa8ef0f9b1ef7d6253f8", "class_name": "RelatedNodeInfo"}}, "text": "209 (2001): 1161\u201364; idem, \u201cDe c\u00f3mo la historia se \nha convertido en una disciplina al servicio de los intereses conservadores,\u201d in Hispania, Al-\u00c1ndalus, Espa\u00f1a: \nNacionalismo e identidad en el medievo peninsular, ed. M. Fierro and A. Garc\u00eda-Sanju\u00e1n, 47\u201356 (Madrid: \nMarcial Pons, 2020); F. Rodr\u00edguez-Mediano, \u201cAl-\u00c1ndalus y la batalla del presente,\u201d in Fierro and Garc\u00eda-\nSanju\u00e1n, Hispania, Al-\u00c1ndalus, Espa\u00f1a, 23\u201332; Fierro, \u201cAl-Andalus, convivencia e islam\u201d; idem, review of The \nMyth of the Andalusian Paradise: Muslims, Christians, and Jews under Islamic Rule in Medieval Spain, by D. \nFern\u00e1ndez-Morera, Al-Qan\u1e6dara 39, no. 1 (2018): 248\u201353. Hirschkind ignores all of these publications.\n\n71.  See Fierro, \u201cAl-Andalus en el pensamiento fascista\u201d; Molina, review of Garc\u00eda-Sanju\u00e1n, La conquista \nisl\u00e1mica; idem, \u201cLa conquista de al-Andalus, tergiversada\u201d; E. Manzano, \u201cDe como los \u00e1rabes realmente \ninvadieron Hispania,\u201d Al-Qan\u1e6dara 35, no. 1 (2014): 311\u201319; idem, \u201c\u00bfRealmente invadieron los \u00e1rabes Hispania?,\u201d \nEl Pa\u00eds, February 13, 2014, https://blogs.elpais.com/historias/2014/02/invasionhispania.html.\n\n72.  Gonz\u00e1lez Ferr\u00edn, Cuando fuimos \u00e1rabes, 86: \u201cMi convencido seguimiento de Karl R. Popper y la necesidad \nde comprender el mundo como suma de individualidades, no de colectividades.\u201d\n\n73.  Gonz\u00e1lez Ferr\u00edn, Cuando fuimos \u00e1rabes, 85: \u201cEl odio del CSIC a la obra de Castro.\u201d See the recent article \nby M. Garc\u00eda-Arenal, \u201cAm\u00e9rico Castro en Estados Unidos,\u201d Bolet\u00edn de la Instituci\u00f3n libre de ense\u00f1anza 119\u201320 \n(December 2020): 287\u2013300, the latest evidence of the steady interest in Castro among CSIC scholars.", "start_char_idx": 54539, "end_char_idx": 56155, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8623ae89-f19f-44e2-ac4f-1d5b7948a8d0": {"__data__": {"id_": "8623ae89-f19f-44e2-ac4f-1d5b7948a8d0", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "69344980-bb64-43f7-8833-bb539a31ccee", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "da75628f05b7397e16ba59998df6dbe8c34612794a6dedde127cdb1e18d0a9ac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c2835c80-c8b9-422e-841a-82dc6517f090", "node_type": "1", "metadata": {}, "hash": "93ca93d27f4f794cf7a11f7ac6f251ba0eee04d4acfb9c48fbef2cfe870ec181", "class_name": "RelatedNodeInfo"}}, "text": "318  \u2022  AlejAndro GArc\u00edA-SAnju\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nGonz\u00e1lez Ferr\u00edn\u2019s academic peers do not \u201chave it in for him\u201d; the reason for the torrent of \ncriticism he has been subjected to in Spain for fifteen years now74 is not that he has adopted \nthe ideas of a fascist pseudo-historian but that by advocating them he\u2014like Hirschkind after \nhim\u2014has lent academic legitimacy to a well-known (and well-worn) scholarly fraud.\n\nFinal Remarks\n\nThe Feeling of History is an academic book that gives international support to pseudo-\nacademic ideas largely discredited among specialists over the last forty-five years and that \nmakes sweeping and simplistic overgeneralizations about Spanish scholarship that include \nglaring untruths and false accusations.\n\nHirschkind does not limit himself to exposing and analyzing the historical and social \nphenomenon of Andalucismo. Instead, he fully embraces it (as he is well aware, noting that \n\u201cthe result may appear to some as partisan\u201d). The most compelling evidence of the partisan \nnature of his approach lies in his unmitigated scorn for historical knowledge as a form of \nrational understanding of the past. Hirschkind alleges an intentional cover-up of al-Andalus, \ndenigrates historians as Francoist proxies, and gives fuel to a well-known historiographical \nfraud. Science and scholarship promote rationality, not emotions, in order to understand \nhuman societies. Disregarding his obligations as a scholar and a social scientist, Hirschkind \nsubscribes to a deeply reactionary tendency that promotes an emotional approach to the \npast as the basis for the construction of collective identity.\n\nHirschkind\u2019s legitimation of emotional appeals to the past raises the question whether \nhe would be willing to take the same stance on phenomena similar to Andalucismo. For \ninstance, would he legitimize the highly emotional envisioning of the medieval Christian \npast currently advocated by far-right organizations and groups in the USA and elsewhere? \nOr would he argue that emotional approaches to the past must be allowed only selectively? \nOnce Pandora\u2019s box is open, who can control or close it? History is a highly flammable \nproduct, and the least a social scientist should do is handle it very carefully.\n\nLending academic legitimacy to emotional (nationalist) views of the past is not only \na huge scholarly mistake that involves unacceptable distortion of the past but also a \ndangerous and thoughtless frivolity. As a scholar and a historian, I must confess that The \nFeeling of History left me feeling really bad.\n\n74.  A. Garc\u00eda-Sanju\u00e1n, review of Historia general de Al \u00c1ndalus, by E. Gonz\u00e1lez Ferr\u00edn, Medievalismo 16 \n(2006): 327\u201332.", "start_char_idx": 56159, "end_char_idx": 58853, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c2835c80-c8b9-422e-841a-82dc6517f090": {"__data__": {"id_": "c2835c80-c8b9-422e-841a-82dc6517f090", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8623ae89-f19f-44e2-ac4f-1d5b7948a8d0", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "1f43540b065fa6e48129cd840c370529954177455d132a0bf7e934e6aa933219", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6d4bc1c9-426f-4435-82e8-4ff892c0ab7d", "node_type": "1", "metadata": {}, "hash": "a418b2114b9425ae8410120fd5d824f547f8cbdad1b72716d78691d69838d4f9", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nFeeling Bad About Emotional History: The Case of  Andalucismo  \u2022  319\n\nBibliography\n\nBenhima, Y., and P. 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S\u00e9nac. \u201cLes d\u00e9buts d\u2019al-Andalus: Des textes, des monnaies et des sceaux.\u201d Le \nMoyen \u00c2ge 126, no. 3\u20134 (2020): 511\u201337.", "start_char_idx": 61246, "end_char_idx": 63709, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0cf2dfb4-134d-4c07-9220-1a940e0bd635": {"__data__": {"id_": "0cf2dfb4-134d-4c07-9220-1a940e0bd635", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6d4bc1c9-426f-4435-82e8-4ff892c0ab7d", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "129ab303fced79ff80561d99c348be8ccd8e6dc8f1afe509f6fc6fc823cd6b5b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "72c28e50-07a1-4d2a-9e57-a4e64980e74d", "node_type": "1", "metadata": {}, "hash": "96f4a88f7d712ab014d3b03457fd68ce7878f149e615c1ec5d14560a42042715", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nFeeling Bad About Emotional History: The Case of  Andalucismo  \u2022  321\n\nHirschkind, C. 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London: Weidenfeld and Nicolson, 2007.\n\nL\u00f3pez Astilleros, J. \u201cGonz\u00e1lez Ferr\u00edn: Mi \u00fanica idea sobre Al Andalus es su continuidad \ncultural.\u201d P\u00fablico, November 2, 2018. https://blogs.publico.es/otrasmiradas/16363/\ngonzalez-ferrin-mi-unica-idea-sobre-al-andalus-es-su-continuidad-cultural/.\n\nLorenzo, J. Review of La conquista isl\u00e1mica de la pen\u00ednsula ib\u00e9rica y la tergiversaci\u00f3n del \npasado: Del catastrofismo al negacionismo, by A. Garc\u00eda Sanju\u00e1n. Medieval Encounters \n20 (1014): 273\u201375.\n\nManzano, E. \u201cEl affaire de la Mezquita de C\u00f3rdoba.\u201d El Pa\u00eds, April 14, 2015. https://elpais.com/\nelpais/2015/02/05/opinion/1423137778_840752.html.\n\n\u2014\u2014\u2014. \u201cLa construcci\u00f3n hist\u00f3rica del pasado nacional.\u201d In La gesti\u00f3n de la memoria: La historia \nde Espa\u00f1a al servicio del poder, edited by J. S. P\u00e9rez Garz\u00f3n et al., 33\u201362. Barcelona: \nCr\u00edtica, 2000.\n\n\u2014\u2014\u2014. \u201cDe c\u00f3mo la historia se ha convertido en una disciplina al servicio de los intereses \nconservadores.\u201d In Hispania, Al-\u00c1ndalus, Espa\u00f1a: Nacionalismo e identidad en el \nmedievo peninsular, edited by M. Fierro and A. Garc\u00eda-Sanju\u00e1n, 46\u201356. Madrid: Marcial \nPons, 2020.\n\n\u2014\u2014\u2014. \u201cDe como los \u00e1rabes realmente invadieron Hispania.\u201d Al-Qan\u1e6dara 35, no. 1 (2014): \n311\u201319.\n\n\u2014\u2014\u2014. \u201c\u00bfRealmente invadieron los \u00e1rabes Hispania?\u201d El Pa\u00eds, February 13, 2014. https://blogs.\nelpais.com/historias/2014/02/invasionhispania.html.\n\n\u2014\u2014\u2014. Review of Al-Andalus contra Espa\u00f1a, by S. Fanjul. Hispania 61/3, no. 209 (2001): 1161\u201364. \n\nhttps://blogs.publico.es/otrasmiradas/16363/gonzalez-ferrin-mi-unica-idea-sobre-al-andalus-es-su-continuidad-cultural/\nhttps://blogs.publico.es/otrasmiradas/16363/gonzalez-ferrin-mi-unica-idea-sobre-al-andalus-es-su-continuidad-cultural/\nhttps://elpais.com/elpais/2015/02/05/opinion/1423137778_840752.html\nhttps://elpais.com/elpais/2015/02/05/opinion/1423137778_840752.html", "start_char_idx": 63713, "end_char_idx": 66377, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "72c28e50-07a1-4d2a-9e57-a4e64980e74d": {"__data__": {"id_": "72c28e50-07a1-4d2a-9e57-a4e64980e74d", "embedding": null, "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8902", "node_type": "4", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "817fdba7cb478cca94d29a69d224417896ed5f705823bfee5d185b669f0f429b", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0cf2dfb4-134d-4c07-9220-1a940e0bd635", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "fbe6933a3fa2a02d79477dc644b0b6abb5a13f1a9ccd42a598e579b2b833723f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6d306067-2afc-4141-8336-f77a186029c2", "node_type": "1", "metadata": {}, "hash": "7b7ad39bd6800a2f5c1b4d69a8f12797dc52cdf10f1d885c2ca61018d3ece1a2", "class_name": "RelatedNodeInfo"}}, "text": "322  \u2022  AlejAndro GArc\u00edA-SAnju\u00e1n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nMolina, L. \u201cLa conquista de al-Andalus, tergiversada: \u00bfMala ciencia, ensayo, ficci\u00f3n?\u201d Revista \nde libros, September 1, 2014. https://www.revistadelibros.com/discusion/la-conquista-\nde-al-andalus-tergiversadamala-ciencia-ensayo-ficcion.\n\n\u2014\u2014\u2014. Review of A. La conquista isl\u00e1mica de la pen\u00ednsula ib\u00e9rica y la tergiversaci\u00f3n del pasado, \nby A. Garc\u00eda-Sanju\u00e1n. Medievalismo 25 (2015): 455\u201359. \n\nMonroe, J. T. Review of Les Arabes n\u2019ont jamais envahi l\u2019Espagne, by I. Olag\u00fce. International \nJournal of Middle East Studies 6, no. 3 (1975): 347\u201348.\n\nMor\u00e1n, C. \u201cCien expertos critican la situaci\u00f3n de la Mezquita de C\u00f3rdoba.\u201d El Pa\u00eds, November \n3, 2015. https://elpais.com/politica/2015/11/03/actualidad/1446553126_305752.html.\n\nOlag\u00fce, I. Les arabes n\u2019ont jamais envahi l\u2019Espagne. Paris: Flammarion, 1969.\n\n\u2014\u2014\u2014. La revoluci\u00f3n isl\u00e1mica en occidente. Madrid: Fundaci\u00f3n Juan March, 1974.\n\nRodr\u00edguez Blanco, P. \u201cCuando fuimos \u00e1rabes: La posverdad sobre Al Andalus.\u201d El Pa\u00eds, March \n6, 2018. https://elpais.com/elpais/2018/03/04/hechos/1520120370_739370.html. \n\n\u2014\u2014\u2014. \u201cEl \u2018fraude\u2019 que intenta tergiversar la historia de al-Andalus.\u201d El Pa\u00eds, April 9, 2018. \nhttps://elpais.com/elpais/2018/04/06/hechos/1523043230_705992.html.\n\nRodr\u00edguez-Mediano, F. \u201cAl-\u00c1ndalus y la batalla del presente.\u201d In Hispania, Al-\u00c1ndalus, Espa\u00f1a: \nNacionalismo e identidad en el medievo peninsular, edited by M. Fierro and A. Garc\u00eda-\nSanju\u00e1n, 23\u201332. Madrid: Marcial Pons, 2020.\n\n\u2014\u2014\u2014. \u201cCulture, Identity and Civilization: The Arabs and Islam in the History of Spain.\u201d In \nIslam and the Politics of Culture in Europe: Memory, Aesthetics, Art, edited by F. Peter \net al., 41\u201360. Bielefeld: Transcript, 2013.\n\nS\u00e1nchez-Albornoz, C. El Islam de Espa\u00f1a y el Occidente. Madrid: Espasa-Calpe, 1965.\n\nSchmid, N. K. Review of The Quranic Noah and the Making of the Islamic Prophet: A Study \nof Intertextuality and Religious Identity Formation in Late Antiquity, by C. A. Segovia. \nDer Islam 97, no. 2 (2020): 617\u201322.\n\nVenegas, J. L. The Sublime South: Andalusia, Orientalism, and the Making of Modern Spain. \nEvanston, IL: Northwestern University Press, 2018.\n\nWolf, K. B. \u201cMyth, History, and the Origins of al-Andalus: A Historiographical Essay.\u201d Journal \nof Medieval Iberian Studies 11, no. 3 (2019): 378\u2013401.\n\n\u2014\u2014\u2014. \u201cNegating Negationism.\u201d Pomona Faculty Publications and Research 394 (2014). http://\nscholarship.claremont.edu/pomona_fac_pub/394.", "start_char_idx": 66380, "end_char_idx": 68842, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6d306067-2afc-4141-8336-f77a186029c2": {"__data__": {"id_": "6d306067-2afc-4141-8336-f77a186029c2", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "72c28e50-07a1-4d2a-9e57-a4e64980e74d", "node_type": "1", "metadata": {"identifier": "alusur-8902", "author": "Garc\u00eda-Sanju\u00e1n, Alejandro", "title": "Feeling Bad about Emotional History: The Case of Andalucismo", "date": "2021-12-05", "file": "alusur-8902.pdf"}, "hash": "3eadaa8ae8fb0c87e76782d272f27533d3c489fcd3015944690bb9af3fb330b5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f8cc97d9-3089-4490-888d-eccde5526b09", "node_type": "1", "metadata": {}, "hash": "247dd3ab9fadbfba639a81b942d602f1a7bca5f87a2e1666c2973b3612e8567c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021): 256-302\n\n  Blurred Boundaries and Novel Normativities:  \nThe Jews of Arabia, the Quranic Milieu, and  \nthe \u201cIslamic Judaism\u201d of the Middle Ages*\n\nAaron W. Hughes. Shared Identities: Medieval and Modern \nImaginings of Judeo-Islam (Oxford: Oxford University Press, \n2017), 240 pp. ISBN 978-01-906-8446-4. Price:  $105.00 (cloth).\n\nAaron W. Hughes. Muslim and Jew: Origins, Growth,  \nResentment (London: Routledge, 2019), 106 pp. ISBN 978-11-\n385-9944-4. Price: $60.00 (cloth). \n\nMichael e. Pregill\nLecturer, Chapman University and Postdoctoral Researcher,  \n\nERC Synergy Project \u201cThe European Qur\u2019an\u201d\n\n(michael.pregill@gmail.com)\n\nAbstract\nThis article discusses critical issues surrounding the Jewish-Muslim encounter, framed as an evaluation of \nthe approach and conclusions of two recent publications by Aaron W. Hughes: Shared Identities: Medieval \nand Modern Imaginings of Judeo-Islam (2017) and Muslim and Jew (2019). Hughes\u2019s works present a critique \nof the established historiography on Jewish-Muslim relations and exchanges, examining such subjects as \nthe Jews of late antique Arabia, the Jewish matrix of the Quran and formative Islam, and the Judeo-Islamic \nsynthesis of subsequent centuries. I interrogate Hughes\u2019s use of sources, treatment of previous scholarship, \nand privileging of the specific lens of the \u201creligionist\u201d in approaching the historical evidence. Both of the works \nunder consideration here exhibit numerous problems of conception and argumentation that undermine their \nvalue for broadening current horizons of research or refining prevailing pedagogies. Ultimately, although they \nprovoke numerous important questions and deftly expose the conceptual and ideological underpinnings of \nolder scholarship, the books fail to offer a constructive path forward for specialists or stimulate a meaningful \nparadigm shift in the field.\n\n* Feedback from numerous readers improved this essay tremendously. I am exceedingly grateful for the \nproductive comments I received from Phil Lieberman, Brian Pennington, and Stephen Shoemaker, as well as \nfrom the anonymous reviewers of the article. Luke Yarbrough provided numerous invaluable suggestions at \nmultiple junctures. I also thank Cate Bonesho for her kind help with a bibliographic matter. Naturally, errors \nand failures of judgment remain my responsibility alone.\n\n\u00a9 2021 Michael E. Pregill. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nReview Essay\n\nmailto:michael.pregill%40gmail.com?subject=", "start_char_idx": 47, "end_char_idx": 2851, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f8cc97d9-3089-4490-888d-eccde5526b09": {"__data__": {"id_": "f8cc97d9-3089-4490-888d-eccde5526b09", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6d306067-2afc-4141-8336-f77a186029c2", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "9bcbf4c794a9294969baa8f8ec6c270f5d4fa5825e752e4b032b47bb90780281", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "51f2dd8c-1d02-4802-a7c0-2d803e3e0621", "node_type": "1", "metadata": {}, "hash": "26d79fbaa2912780d95caa681865c6b100383ce23258939101ce4180815ca6f6", "class_name": "RelatedNodeInfo"}}, "text": "257  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nDespite the long flourishing of scholarship on the topic, the Muslim-Jewish encounter remains for the most part an undertheorized and less than cogent field of research.1 This is perhaps not surprising, because the scholarly work relevant to it, though \nconsiderable, is distributed among a number of areas that are notionally interconnected \nbut have little to do with one another in practice. Thus, someone broadly interested in \nJewish-Muslim relations and exchanges might take note of the significant research done \nin recent years on the Quran\u2019s representations of Jews and relationship to traditions of \nlate antique Judaism, or of the perennial effort to uncover the social and religious history \nof the Jews of Arabia in the time of Mu\u1e25ammad. Regarding the later period, the massive \nadvances in Geniza studies over the last couple of decades, illuminating numerous aspects \nof the florescence of an Islamicate Judeo-Arabic culture in the high Middle Ages, are surely \nno less relevant for the subject. One might also consider the ongoing revision of our under-\nstanding of that titan of medieval Jewish intellectual and religious life, Maimonides, whose \nprofound engagement with not only Arab but also Islamic thought has been at the forefront \nof recent endeavors to reorient the prevailing image of his significance. We could readily \nadduce other topics that demonstrate the persistent importance of the Muslim-Jewish \nencounter for our understanding of the history and development of both traditions. Given \nthe complexity of the evidence, the lack of cross-pollination between fields, and the sheer \nmagnitude of research production in Europe, the Americas, Israel, and parts of the Islamic \nworld, a competent synthesis integrating these disparate areas of inquiry into a theoreti-\ncally coherent whole is likely beyond the ability of any single scholar.\n\nThe perceptive reader will notice that I have already invoked a couple of slippery \ndescriptors for the religious, cultural, social, and historical relationships between Jews \nand Muslims. Although terms such as \u201cencounter,\u201d \u201cexchange,\u201d and \u201cengagement\u201d \nseem innocuous enough, upon reflection they are far from transparent, and each carries \na significant amount of cultural and ideological baggage. Other terms have often been \ndeployed in describing those relationships, and many of them are even more self-evidently \nproblematic: \u201cinfluence,\u201d \u201cdependence,\u201d \u201cborrowing,\u201d \u201csymbiosis,\u201d \u201ccoevolution.\u201d This \nlexicon features prominently in the most important works on the subject by some of the \ngreatest scholars of Jewish and Islamic studies stretching back two hundred years to the \n\n1.  There is no equivalent in the field of premodern Jewish-Muslim relations to Gil Anidjar\u2019s provocative \nand complex The Jew, the Arab: A History of the Enemy (Stanford, CA: Stanford University Press, 2003), which \nfocuses on modernity. Anidjar prefers the ethnonym \u201cArab\u201d as the antipode to \u201cJew\u201d and generally eschews a \nspecific focus on religious identity. However, despite this, many of Anidjar\u2019s observations apply equally well \nto Muslims as an ideological construct in European thought as to Arabs, reflecting the fact that \u201cMuslim\u201d and \n\u201cArab\u201d are often used interchangeably in the heavily racialized discourses of historical and contemporary \nIslamophobia in the Anglo-European world. Conversely, despite the broader remit implied by Hughes\u2019s focus \non Muslims and Islam, he is overwhelmingly concerned with the Arabophone world in both of the books under \nconsideration here. Another important theoretical precursor to Hughes\u2019s endeavor in Shared Identities is Rina \nDrory\u2019s functionalist-structuralist approach to Islamicate Jewish literature in Models and Contacts: Arabic \nLiterature and Its Impact on Medieval Jewish Culture (Leiden: Brill, 2000). Though her critique of shopworn \nconceptions of \u201cinfluence\u201d is relevant to Hughes\u2019s project, he cites Drory only in passing in Shared Identities, \nmaking one brief reference to her article on the proliferation of established Arab-Muslim genres in Karaite \nliterature.", "start_char_idx": 2854, "end_char_idx": 7002, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "51f2dd8c-1d02-4802-a7c0-2d803e3e0621": {"__data__": {"id_": "51f2dd8c-1d02-4802-a7c0-2d803e3e0621", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f8cc97d9-3089-4490-888d-eccde5526b09", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "8d83bbd9c3bf5508913d8f33b1c622ad28df47b72aaab9d9eccaa92171efd355", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "98229988-9e34-49d4-93b6-320d7c78b9c9", "node_type": "1", "metadata": {}, "hash": "78ef8c4ccc8a22cf9b8d713c3ac79b2ff9f15c26faeb6c266ecdc951b4882004", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  258\n\nearly nineteenth century. Despite those aspects of their work that now seem objectionable \nor outmoded, the impact of figures such as Abraham Geiger, Ign\u00e1c Goldziher, S. D. Goitein, \nBernard Lewis, and Norman Stillman still resonates today, and their vision and ideas haunt \nmuch contemporary scholarship.\n\nThe legacy previous generations of scholars have bequeathed to us, particularly the \nterminology and frameworks we use to conceive of and describe the dynamic of Jewish-\nMuslim relations, is the subject of two recent books by Aaron Hughes. The first, Shared \nIdentities: Medieval and Modern Imaginings of Judeo-Islam, is an extended reflection on the \nhistoriography of the Jewish-Muslim encounter from the early Islamic period to the Middle \nAges. Here Hughes focuses on the methodologies and underlying ideologies that guided past \nscholarship in an attempt to come to a more theoretically sophisticated understanding of \nthat encounter. The second, Muslim and Jew, is a streamlined survey, presumably intended \nfor classroom use, that is much broader in scope than Shared Identities.2 Here Hughes offers \na suite of three concise chapters centering on major themes in Jewish-Muslim relations\u2014\n\u201cOrigins,\u201d \u201cGrowth,\u201d and \u201cResentment\u201d\u2014from the foundational period to the modern \nera. Hughes avers that this new survey offers a fresh perspective that builds upon the \ntheoretical insights he developed in Shared Identities, setting it apart from the classic \nworks in the genre by Goitein, Stillman, Lewis, and others that are still often used as \nintroductory textbooks today.3 Shared Identities and Muslim and Jew perhaps represent \nthe most significant, and certainly most ambitious, attempts at reevaluation and synthesis \nof the Judeo-Islamic encounter in recent years; given that such attempts are relatively rare, \nappearing only once every couple of decades at most, Hughes\u2019s works warrant close and \ncritical scrutiny.4\n\nHughes contends that much historical scholarship on the subject of Jewish-Muslim \nrelations has been driven by questionable ideological commitments, and that these \ncommitments merit careful examination and interrogation. This is especially so, he \nargues, because contemporary scholarship, though usually less transparently ideological, \nbarely improves upon older research insofar as it tends to be theoretically anemic and so \nfails to come to a more refined understanding of how Jewish-Muslim relations should be \n\n2.  With a list price of 60 USD for a short hardcover, Muslim and Jew is perhaps not practical for classroom \nuse, though in the post-COVID era the e-book version of the volume, priced under $20, may present a reasonable \nalternative.\n\n3.  Hughes explicitly notes at the beginning of Muslim and Jew (p. xi) that in this book he operationalizes \nthe \u201cpost-symbiotic\u201d perspective developed in Shared Identities, where he claims to have articulated the \ncritical vocabulary that enables the reassessment he offers in his brief survey. The most important precursors \nto Muslim and Jew in English are S. D. Goitein, Jews and Arabs, first published in 1955 and subsequently revised \n(3rd rev. ed., New York: Schocken, 1974); Norman Stillman, The Jews of Arab Lands: A History and Sourcebook \n(New York: Jewish Publication Society of America, 1979); and Bernard Lewis, The Jews of Islam (Princeton, NJ: \nPrinceton University Press, 1984).\n\n4.  The only other synthetic work of this sort to appear in the twenty-first century, at least in English, is Jacob \nLassner\u2019s Jews, Christians, and the Abode of Islam: Modern Scholarship, Medieval Realities (Chicago: University \nof Chicago Press, 2012), a work that is now almost a decade old. Notably, Hughes has a third volume on the \nJewish-Muslim encounter forthcoming: Somewhere between Islam and Judaism: Critical Reflections (Sheffield: \nEquinox, 2021).", "start_char_idx": 7007, "end_char_idx": 10936, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "98229988-9e34-49d4-93b6-320d7c78b9c9": {"__data__": {"id_": "98229988-9e34-49d4-93b6-320d7c78b9c9", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "51f2dd8c-1d02-4802-a7c0-2d803e3e0621", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "5063d9e8e93e429091aadbff785abbfc664795458e56d03fbc77fd18c766811b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "51b0ad07-c9f3-47a5-b12d-30fd07539d7c", "node_type": "1", "metadata": {}, "hash": "a50a9726d0aa7289c2c0a74b2ee447dc2face3f5f06b75ebdff28d8aba2b093a", "class_name": "RelatedNodeInfo"}}, "text": "259  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nconceptualized and described. The main questions I will pursue here are whether Hughes \nsucceeds in his task of theoretical reevaluation in the first book, and whether the second \nconsequently represents a significant improvement over currently available surveys. I \nsuggest that although Hughes\u2019s critical intervention is timely and necessary, his efforts in \nboth volumes are impaired by various conceptual roadblocks that he fails to surmount. In \nthe case of Shared Identities, despite the work\u2019s many virtues, pervasive problems in both \nconception and the handling of evidence undermines the work\u2019s value for its intended \naudience of scholarly specialists who work in this field. These problems recur in Muslim \nand Jew, where they are considerably exacerbated by still other problems, and these flaws \nobscure many of the issues that would be critical for the book\u2019s intended audience of \nnonspecialists and students to apprehend clearly.\n\nA \u201cPost-symbiotic\u201d Perspective on the Jewish-Muslim Encounter\n\nIn Shared Identities, Hughes investigates the critical period from the seventh through \nthe eleventh century CE, during which time both Judaism and Islam gradually acquired \ntheir mature forms through complex dialogical processes of mutual enrichment and \ncodevelopment. Judaism contributed to major aspects of Islam during the latter\u2019s formation, \nand Islam subsequently came to \u201creturn the favor\u201d by contributing to the reformulation \nand reshaping of Judaism during the high Middle Ages.5 This is why the history of Judeo-\nIslamic (or Islamo-Judaic) engagements should be characterized as a dynamic of reciprocity, \nin contrast to the emphasis among previous generations of scholars on Judaism\u2019s antiquity \nand thus originality and priority as the donor tradition, with Islam as the latecomer and \nso the passive recipient of that donor\u2019s largesse.6 As noted above, Hughes is particularly \ninterested in dissecting and exposing \u201cthe cognitive problems associated with framing \nmetaphors\u201d and so seeks to rectify or discard conceptual and descriptive frameworks such \nas \u201cinfluence,\u201d \u201cexchange,\u201d and \u201csymbiosis\u201d that so frequently predominate in the literature \non these processes.7 \n\n5.  Shared Identities, ix.\n6.  Hughes presents normative Judaism and normative Islam as both only gradually crystallizing out of \n\na complex and fluid milieu in the early centuries after the Arab conquests; this is his main justification for \nconsidering mature Judaism and Islam as the products of mutually fruitful processes of coevolution. This \nstatement regarding messianism as a discourse transcending the boundaries between groups is typical of his \napproach: \u201c[A]n unstable Islam created further instability in various Jewish and Judaizing groups by providing \nvocabularies and tropes, many of which had been adopted and adapted, reused and recycled, from earlier \nJewish messianic circles\u201d (Shared Identities, 64). Bulliet makes a similar observation about Christianity and \nIslam, which can be imagined as two halves of a single civilizational complex that emerged at roughly the \nsame time and followed parallel trajectories for centuries. This argument is predicated on the idea that after \nthe Arab conquests Christian culture was essentially \u201crebooted\u201d (my term), with Islam gradually becoming \ndemographically dominant in what became the Muslim Middle East and Christianity eventually dominant in \nEurope. See Richard Bulliet, The Case for Islamo-Christian Civilization (New York: Columbia University Press, \n2004), ch. 1.\n\n7.  Shared Identities, 29. One does occasionally find slippages in the book, as when Hughes refers to \nforms of Judaism \u201cbeholden\u201d (p. 70) or \u201cindebted\u201d (p. 80) to Islam. I am fully sympathetic to the difficulty \nhe faces in critiquing problematic terminology while attempting to redescribe the phenomena to which it is", "start_char_idx": 10940, "end_char_idx": 14853, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "51b0ad07-c9f3-47a5-b12d-30fd07539d7c": {"__data__": {"id_": "51b0ad07-c9f3-47a5-b12d-30fd07539d7c", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "98229988-9e34-49d4-93b6-320d7c78b9c9", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "c1dffab5262df4d1ce7712e08b9467572d8dfd112b2fd53cef9c2f65add00c57", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ca88ec8b-8eec-43ef-860e-d9abf5817f4c", "node_type": "1", "metadata": {}, "hash": "4baeff84a4f0a48b80a244276d7ea06683897ca068ff890213856c76f4f6b29e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  260\n\nThese frameworks have often been predicated on the notion that Judaism and Islam were \nlargely well-defined and stable entities already at the time of their earliest encounters, and \nespecially that Judaism was a fully formed and largely monolithic tradition when Islam \nemerged. Further, many scholars of the past proceeded from the assumption that the \nrelationships between Jewish and Muslim communities were superficial and transactive \nrather than impactful and transformative. However fruitful their reciprocal engagements \nmay have been\u2014so the conventional narrative goes\u2014the two communities remained \nseparate and discrete throughout their long shared history, distinct and immutable in their \nspiritual and doctrinal essences.8 In particular, despite the considerable impact of Islamic \n\u201chost cultures\u201d upon Arab, Persian, Central Asian, and Andalusian Jews in the Middle Ages, \ntheir Judaism at its core remained a pure, unadulterated Judaism, the essential, unchanging \nfaith of their forefathers. As Samuel B\u00e4ck put it in his 1878 History of the Jewish People, \ndespite the massive achievements of the Jews of medieval Spain under Muslim rule and \ntheir profound embeddedness in a culture dominated by Islam, they \u201cmaintained a steadfast \nfidelity to their religion . . . [they] never forgot that they were Jews.\u201d9\n\nTo Hughes, the premises that inform such an approach simply do not and cannot \nwithstand critical scrutiny. Throughout Shared Identities, he repeatedly emphasizes that \nin fact the opposite situation must have prevailed: during the initial centuries of their \ninteractions and engagements, not only were Judaism and Islam both quite malleable \nand pluriform, but at various junctures, groups of Jews and Muslims may have been \nlargely indistinguishable from one another. Approaches that assume otherwise vastly \noverstate the degree to which the traditions had cohered on the practical level, let alone \nbeen codified on the doctrinal level; scholars of the past (and many today as well) err in \nassuming that religious communities are always and everywhere characterized by stable \nessences. In asserting that the porous boundaries between the traditions were populated \nby \u201cJewmuslims\u201d or \u201cMuslimjews\u201d who drove the encounters that shaped both traditions \nover the centuries during which the classical forms of their doctrines, practices, and textual \n\nconventionally applied, since I have myself written a number of studies critiquing the concept of \u201cinfluence\u201d \nand likewise struggled, perhaps even less successfully, to formulate and implement meaningful conceptual and \nterminological alternatives.\n\n8.  This model typically centers language as the primary index of identity, with Arabic supposedly being \nthe medium of \u201csecular\u201d culture and commerce among diglossic or polyglot Jews but Hebrew maintaining its \ntime-honored status as the preferred language of religious expression and creativity (and so being privileged \nas the primary and indispensable marker of personal and communal identity). With the much-discussed Greek/\nHebrew divide in antiquity, \u201cHellenism\u201d has traditionally been downplayed as only minimally manifest in, \nand so irrelevant to, \u201cHebraic\u201d (that is, quintessentially Jewish) cultural forms; similarly, many scholars have \ntended to assume that the ongoing use of Hebrew in religious and some cultural contexts indexes an absence \nof significant Arabization or Islamization, at least as determining individual or communal identity. Recent \nresearch has shown, however, that Hellenism or Romanization may be reflected in and expressed through \nliterary production in Hebrew. This is only one of the ways in which the dubious dichotomy between Hellenistic \nand \u201coriginal\u201d Hebraic Judaism has been challenged in contemporary scholarship.\n\n9.  Hughes\u2019s translation of the German of B\u00e4ck\u2019s Die Geschichte des j\u00fcdischen Volkes (Shared Identities, 23). \nA similar emphasis on the normative, mature, and clearly bounded form of Judaism that impacted the rise of \nIslam is found in the works of Geiger and Graetz; see, e.g., Shared Identities, 24\u201325 and 50\u201351.", "start_char_idx": 14858, "end_char_idx": 19051, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ca88ec8b-8eec-43ef-860e-d9abf5817f4c": {"__data__": {"id_": "ca88ec8b-8eec-43ef-860e-d9abf5817f4c", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "51b0ad07-c9f3-47a5-b12d-30fd07539d7c", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "2994ce40cd1ea23bde8b525f752faa16b4b7ca314df411bb85b22c3edc131580", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a750dddc-e9e6-4076-8385-0d42542cd6fe", "node_type": "1", "metadata": {}, "hash": "3db274dc8e6e629de767ee4e845a0cb963812cb4af4f6f21725a2e61a9691ee7", "class_name": "RelatedNodeInfo"}}, "text": "261  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\ntraditions coalesced, Hughes sets his sights on no less grand a goal than the formulation \nof \u201ca new paradigm . . . that acknowledges and taxonomizes the fluidity of religious and \nethnic identity.\u201d10 However, it is unclear whether he really achieves this goal by the book\u2019s \nconclusion.\n\nIn seeking to articulate a new paradigm\u2014explicitly described in both Shared Identities \nand Muslim and Jew as a \u201cpost-symbiotic\u201d perspective11\u2014Hughes sets the stage by examining \nthe previously (and currently) dominant outlook governing the study of Jewish-Muslim \nrelations during this germinal period. Thus, in the introduction and chapter 1 of Shared \nIdentities, he discusses the regnant categories invoked in scholarship and the various \nfigures of the nineteenth and twentieth century\u2014Heinrich Graetz, B\u00e4ck, Goitein, and \nothers\u2014whose work established much of the terminology, framing, and conceptual baggage \nthat we still bring to the subject today and that continues to influence research agendas in \nways both subtle and overt. Subsequent chapters of the book focus on specific subtopics \nthat traverse the historical period under consideration here: the emergence of Islam and \nthe problem of Mu\u1e25ammad\u2019s relationship to the Jews of his milieu (and supposed \u201cdebt\u201d to \nJewish informants); the heterodox fringe of early Jewish (or Judeo-Islamic) messianism after \nthe Arab conquests; kal\u0101m as a shared rationalist discourse that bridged and shaped both \nJewish and Muslim intellectual developments and ultimately contributed to the doctrinal \n(and thus notional) distinction of the traditions; the vaunted \u201cGolden Age\u201d of convivencia \nthat produced Maimonides and other magisterial Jewish thinkers and litterateurs of the \nJudeo-Arabic tradition; and finally Jewish Sufism as a case study demonstrating the ongoing \nporousness of boundaries between Jew and Muslim after the maturation of both traditions \nand the general hardening of social and religious distinctions between groups.\n\nSpecialists who work in fields touching upon Muslim-Jewish relations will likely \nrecognize the necessity, even urgency, of Hughes\u2019s attempt to interrogate and refine the \ncategories and language we use in seeking to describe those relations. In both books, but \nespecially Muslim and Jew, Hughes explicitly acknowledges the larger political implications \nof this work in our contemporary context. Although he expresses some caution regarding \nthe politicization of scholarly priorities, he himself sets an overtly political agenda for his \nproject in Muslim and Jew.12\n\n10.  Shared Identities, 63. In his treatment of the early Islamic period here, Hughes repeatedly refers to the \nwork of Peter Webb on Arab ethnogenesis (Imagining the Arabs: Arab Identity and the Rise of Islam [Edinburgh: \nEdinburgh University Press, 2016]), which has received a fair amount of criticism for exaggerating the degree \nto which Arab identity was an invention of the caliphal era, a point that seems germane to Hughes\u2019s approach \nto the sources as well (see, e.g., the review of Youssef M. Choueiri, Journal of Near Eastern Studies 76 [2017]: \n377\u201379).\n\n11.  The term \u201cpost-symbiotic\u201d recurs a number of times in Shared Identities, though only once in Muslim \nand Jew (p. xi), which is, as already noted, presented as a \u201cpost-symbiotic\u201d survey.\n\n12.  Thus, in Shared Identities Hughes critiques the concept of convivencia as problematically inflected by \ncontemporary concerns, particularly a quest to anchor the modern value of tolerance in the past (pp. 29\u201330). \nHowever, he explicitly presents his own work as intended to address contemporary political problems, for \nexample in both the introduction and chapter 3 of Muslim and Jew, as well as in the conclusion of Shared \nIdentities itself (pp. 145\u201349).", "start_char_idx": 19055, "end_char_idx": 22888, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a750dddc-e9e6-4076-8385-0d42542cd6fe": {"__data__": {"id_": "a750dddc-e9e6-4076-8385-0d42542cd6fe", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ca88ec8b-8eec-43ef-860e-d9abf5817f4c", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "995a84fe5fa54c29904c4501902f5825de3c76c5f6f1f33a726fad4bfcf6937a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0849488d-8d0c-418b-9b38-20770f339234", "node_type": "1", "metadata": {}, "hash": "1f7d56b81e1219e4cd40904dd50abceb315dfe2a567ba44e777a3e030ff21a1a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  262\n\nHughes\u2019s reevaluation is particularly indebted to the pioneering and massively influential \nwork of Daniel Boyarin, whose approach to the early Jewish-Christian relationship Hughes \nseeks to apply to the comparatively underexplored Jewish-Muslim dynamic.13 Shared \nIdentities in particular also conspicuously rehearses the arguments of Steven Wasserstrom\u2019s \n1995 monograph Between Muslim and Jew: The Problem of Symbiosis Under Early Islam, \na groundbreaking study that likewise aimed at a serious theoretical reevaluation of the \nearly Muslim-Jewish encounter.14 Hughes\u2019s book retreads much of the territory covered \nin Between Muslim and Jew, pursuing fundamentally similar goals and touching upon \nmany of the same subjects. However, in what feels like an odd manifestation of the \nanxiety of influence\u2014ironic given the topic at hand\u2014Hughes downplays the importance \nof Wasserstrom\u2019s precedent and cites his work explicitly only a handful of times in Shared \nIdentities.15\n\nIn Between Muslim and Jew, Wasserstrom drew attention to the years after the Arab \nconquest of the Middle East as a notoriously obscure period in Jewish history.16 He engaged \nGoitein\u2019s work specifically for its foregrounding of the complex and admittedly problematic \nconcept of symbiosis (thus the subtitle of the book) and argued that in the early period, \nIslam and Judaism were so closely intertwined socially and religiously that at least some \ncommunities at the margins of the traditions were practically indistinguishable or even \nidentical. This early proximity was largely ignored by later Jewish spokesmen, while Muslim \ncommentators effaced most traces of it, relegating groups such as the Isawiyya, whose \n\u201csyncretistic\u201d (Wasserstrom\u2019s term, p. 86) prophetological and messianic doctrines may \nbe seen as vestigial traces of that proximity, to the category of \u201cheresy.\u201d Modern scholars \nhave long been similarly perplexed by such seemingly hybrid groups, which explains the \ninability of the analytical language we have inherited to describe such phenomena in a \nsophisticated way, as well as why attempts to do so typically come up short.17 In subsequent \nchapters of Between Muslim and Jew, Wasserstrom showed that later developments\u2014\nkal\u0101m, heresiography, isr\u0101\u02be\u012bliyy\u0101t, Judeo-Arabic philosophy\u2014similarly preserve traces of \nthe early intimacy (or even identity) of the traditions, as well as demonstrating the efforts \n\n13.  Daniel Boyarin, Border Lines: The Partition of Judaeo-Christianity (Philadelphia: University of \nPennsylvania Press, 2004). The recent work of Michael Penn, Envisioning Islam: Syriac Christians and the \nEarly Muslim World (Philadelphia: University of Pennsylvania Press, 2015), explicitly seeks to apply Boyarin\u2019s \napproach to the Muslim-Christian encounter under Islamic dominion in the early centuries AH.\n\n14.  Steven M. Wasserstrom, Between Muslim and Jew: The Problem of Symbiosis Under Early Islam \n(Princeton, NJ: Princeton University Press, 1995).\n\n15.  Hughes graciously acknowledges Wasserstrom as a conversation partner at the beginning of Shared \nIdentities (p. xiii), but the paucity of explicit citations of Between Muslim and Jew in both of his books seems \nto me to conceal a much more broad-ranging engagement with Wasserstrom\u2019s work than is readily apparent.\n\n16.  Steven Wasserstrom, Between Muslim and Jew, 17\u201318, citing, among others, Salo W. Baron, Goitein, and \nLeon Nemoy; cf. Shared Identities, 83\u201384, focusing on Goitein\u2019s view of the \u201cblackout period\u201d in particular.\n\n17.  See Between Muslim and Jew, ch. 2. It is tempting to invoke the term \u201chybrid\u201d in response to communal \nformations that seem to combine elements from others, especially larger or more dominant groups. However, \nthe term is misleading because it implies the combination of traits from two established species, whereas both \nWasserstrom and Hughes would emphasize that the existence of the \u201chybrid\u201d form actually demonstrates the \ninstability of the original entities.", "start_char_idx": 22892, "end_char_idx": 26957, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0849488d-8d0c-418b-9b38-20770f339234": {"__data__": {"id_": "0849488d-8d0c-418b-9b38-20770f339234", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a750dddc-e9e6-4076-8385-0d42542cd6fe", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "724873541a16d9ab1b1e8052188868fb95371680665294fa7ecd1b82b804f662", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "91b11be1-0cb4-44a4-ba2d-d13d644c4402", "node_type": "1", "metadata": {}, "hash": "f677ebd566fa511fb1f41a4d3f4879788f9a61044a1543cbca063100fde8c95b", "class_name": "RelatedNodeInfo"}}, "text": "263  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nof later spokesmen to separate the two traditions and marginalize, quarantine, or eliminate \nambiguous or boundary-challenging phenomena.\n\nHughes retreads much of the same territory that Wasserstrom explored almost thirty \nyears ago, although the former\u2019s work is rather more focused. Insofar as Hughes does \nacknowledge his precedent, he avers that Wasserstrom\u2019s approach is marred by an uncritical \nreliance on the concept of symbiosis. To be fair, however, I read Wasserstrom as rather \npersistently interrogating and problematizing this notion, which we mainly inherit from \nGoitein, throughout Between Muslim and Jew. Questioning the utility of symbiosis as a \nconcept while exploring some of its lesser-known implications seems to me to be the whole \npoint of Wasserstrom\u2019s book, and so Hughes\u2019s critique strikes me as misplaced.18\n\nDespite its significant impact on specialists working in this field of study (or perhaps \nbecause of it), it is certainly true that Wasserstrom\u2019s book is ripe to be revisited and \nupdated; moreover, many of his most important insights are often couched in language \nthat is overly dense, opaque, or recherch\u00e9.19 One of the great virtues of Hughes\u2019s work is \nits clarity and accessibility: his prose is direct and elegant, and he excels at analyzing and \nsummarizing complex historiographic problems, so that his exposition of the underlying \nideology and implications of historical scholarship on Jewish-Muslim encounters is deft, \nvigorous, and lucid. While Wasserstrom\u2019s book still strikes me as endlessly rich, provocative, \nand exciting, he often operates in what we might recognize as a mode of scholarly discourse \ncharacteristic of the history of religions approach pioneered in Islamic studies by Marshall \nHodgson (whose inspiration Wasserstrom openly acknowledged). Like many provocative \nworks, Wasserstrom\u2019s book can be forbidding to the uninitiated; thus, we can welcome \nShared Identities as a productive revisiting and reformulation of Wasserstrom\u2019s attempt at \na more theoretically self-conscious exploration of the Muslim-Jewish encounter that might \nbe more comprehensible and appealing to nonspecialists.20\n\n18.  While acknowledging the value of Wasserstrom\u2019s work, Hughes claims that \u201cthe term nevertheless \nremains his default model, and it is ultimately left intact at the end of his analysis\u201d (Shared Identities, 4). As \nproof he cites the concluding remarks of Between Muslim and Jew (p. 224), where Wasserstrom summarizes \nthe ways in which he has sought to expand and reinterpret the concept of symbiosis. It is not clear to me \nhow Hughes improves upon this by rejecting this term (among others) outright without replacing it with any \npractically deployable alternative.\n\n19.  In the recent tribute volume  All Religion Is Inter-Religion: Engaging the Work of Steven M. Wasserstrom, \ned. Kambiz GhaneaBassiri and Paul Robertson (London: Bloomsbury Academic, 2019), only a couple of the \ncontributions refer to Wasserstrom\u2019s theoretical insights in Between Muslim and Jew, and none engage its main \nsubject matter directly. This suggests that it is Wasserstrom\u2019s broader work on methodology in religious studies, \nparticularly his monograph on the Eranos School, Religion After Religion: Gershom Scholem, Mircea Eliade, and \nHenry Corbin at Eranos (Princeton, NJ: Princeton University Press, 1999), that has had the widest impact on the \nfield. However, this author can attest (admittedly only on the basis of anecdotal evidence) that numerous other \nscholars who now work in the field of Judeoislamica/Islamojudaica were significantly impacted by Between \nMuslim and Jew in choosing to explore this area of research. A brisk, unsystematic survey of citations of Between \nMuslim and Jew via Google search demonstrates that the book has been cited in at least a dozen monographs of \nsignificance, as well as numerous peer-reviewed journal articles and reference works.\n\n20.  Hodgson\u2019s works on both historiography and esoteric Shiism are cited in Between Muslim and Jew. \nMoreover, an early paper of Wasserstrom\u2019s dealing with both of these topics was awarded the 1984 Marshall \nG. S. Hodgson Memorial Prize at the University of Chicago and subsequently published as \u201cThe Moving Finger", "start_char_idx": 26961, "end_char_idx": 31268, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "91b11be1-0cb4-44a4-ba2d-d13d644c4402": {"__data__": {"id_": "91b11be1-0cb4-44a4-ba2d-d13d644c4402", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0849488d-8d0c-418b-9b38-20770f339234", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "64df15bdb25bdb2f67884b98f32d927c6249ce54779a9aaf06cb1bb355f12722", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "69c2a7eb-7722-4923-9963-f17986d3022d", "node_type": "1", "metadata": {}, "hash": "a67286caf8ff2ba378d7784176656def9e700260c175aa781ca0681d6f72d2ee", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  264\n\nHowever, specialists may find Hughes\u2019s work frustrating, for it is not clear that \nit represents a significant conceptual and methodological advance over Wasserstrom\u2019s \nachievement. For one thing, Hughes\u2019s attempt to apply Boyarin\u2019s approach to the formative \nJewish-Christian encounter in Border Lines to its later Jewish-Muslim counterpart is \nobviously laudable, but the study of the former at the time Boyarin undertook this endeavor \nwas light-years ahead of where the study of the latter is right now, despite the significant \nprogress made in various fields of inquiry relevant to the topic over the last couple of \ndecades. Moreover, Boyarin\u2019s insights in Border Lines built upon his formidable command of \nthe sources and extensive research in the years leading up to it; his theoretical intervention \nwas grounded in his previous work on rabbinic literature and his demonstrable philological \nmastery of the relevant literature. Likewise, Wasserstrom\u2019s approach was informed by his \ndeep engagement with classical Islamic sources, particularly the work of the twelfth-century \nheresiologist Shahrast\u0101n\u012b, whose survey of Jewish sects was central to Wasserstrom\u2019s (still \nunpublished!) doctoral dissertation at the University of Toronto.21 \n\nIn contrast, Hughes is a specialist in medieval philosophy; thus, unsurprisingly, his \nchapter in Shared Identities on the historiography of the Spanish Golden Age is the most \nrobust and provocative section of the book.22 He has also published numerous works of \nmethodological reflection on the discipline of religious studies, and one can see a direct \ncontinuity between the discourse analysis of contemporary academic approaches to the \nstudy of Islam he executes in those books and the analytical lens he trains on various \ninfluential figures in the study of the Muslim-Jewish encounter among previous generations \nof Anglo-European scholars in Shared Identities.23 However, Hughes\u2019s approach to Islamic \norigins and the Jews of early Islam\u2014subjects located in a period well outside of his area of \nmain expertise\u2014sometimes reflects a problematic handling of the sources and a neglect of \n\nWrites: Mugh\u012bra b. Sa\u02bf\u012bd\u2019s Islamic Gnosis and the Myths of Its Rejection,\u201d History of Religions 25 (1985): 1\u201329. \nA mentor of mine who will remain anonymous here once remarked that Hodgson is the scholar most likely \nto induce fits of aggravation in undergraduates; my personal experience indicates that Wasserstrom is also a \nstrong contender for this honor.\n\n21.  Steven M. Wasserstrom, \u201cSpecies of Misbelief: A History of Muslim Heresiography of the Jews\u201d (PhD diss., \nUniversity of Toronto, 1987).\n\n22.  Hughes, Shared Identities, ch. 5.\n23.  Hughes\u2019s criticisms of the contemporary field of Islamic studies have often devolved into ad hominem \n\nattacks and precipitated strident counter-critiques, especially in online forums. A common response to his \nallegations is that they rest upon distorted characterizations of scholars of note and their claims. Thus, Hughes\u2019s \nTheorizing Islam: Disciplinary Deconstruction and Reconstruction (Abingdon: Routledge, 2012) focuses on a \ncritique of what he sees as uncritical, and even \u201cinsular and apologetic\u201d (p. 2), tendencies in the discourse and \nideology of the academic study of Islam as practiced in North America, especially in circles of scholars associated \nwith the American Academy of Religion. For an unvarnished evaluation of this book and its allegations, see \nDevin J. Stewart, \u201cA Modest Proposal for Islamic Studies,\u201d in Identity, Politics and the Study of Islam: Current \nDilemmas in the Study of Religions, ed. Matt Sheedy, 157\u2013200 (Sheffield: Equinox, 2018). Notably, this edited \nvolume was itself a response to a public controversy between Hughes and Omid Safi and the discussions that \nfollowed; see the interview with the editor, \u201cIdentity, Politics, and the Study of Islam,\u201d available online at \nhttps://edge.ua.edu/nota-bene/identity-politics-and-the-study-of-islam-an-interview-with-matt-sheedy/.", "start_char_idx": 31273, "end_char_idx": 35370, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "69c2a7eb-7722-4923-9963-f17986d3022d": {"__data__": {"id_": "69c2a7eb-7722-4923-9963-f17986d3022d", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "91b11be1-0cb4-44a4-ba2d-d13d644c4402", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "fa588fd25328bd209be20509945dad80dea6b0387edc44dbc3599ca6a52a7207", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "85ad4a6d-4227-4104-a7ec-407366041e70", "node_type": "1", "metadata": {}, "hash": "3f950b13938ad51a502ee997e05ae1fa3c8579d52d612872f9b10ddfb87813f3", "class_name": "RelatedNodeInfo"}}, "text": "Hughes reiterated many of the critiques of Theorizing Islam even more strenuously in Islam and the Tyranny of \nAuthenticity: An Inquiry into Disciplinary Apologetics and Self-Deception (London: Equinox, 2016).\n\n\n\n265  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nsignificant ongoing debates that are directly relevant to his argument. I cannot say whether \nhis questionable interpretations and misleading representations of texts stem from an \nindifference to philology or an insensitivity to historical matters, but at various junctures in \nboth of the books under consideration here, one is confronted with perplexing oversights \nand misprisions, especially (but not solely) pertaining to early and classical Islam. \n\nA Skeptical Religionist Peers into the Darkness: The \u201cAporia\u201d of Islam\u2019s Origins\n\nOf course, one cannot expect a scholar\u2019s research interests to be bounded perpetually \nby their original or primary area of expertise. Naturally, scholars grow intellectually, \nfoster expanding or divergent interests, and apply their knowledge and methods to new \nproblems. But acknowledgment of Hughes\u2019s disciplinary location and background\u2014and \nthe constraints they seem to impose on his project\u2014seems to me to be justified not only \nbecause the issue is directly relevant to an evaluation of his work, but also because the \nauthor actually foregrounds the question of disciplinary specialization and orientation \nhimself. At the beginning of Shared Identities, Hughes explicitly asserts that his work is not \ngrounded in a historical or philological approach but rather is conceived as operating in \na separate (and seemingly higher?) realm, that of the scholar of religion or \u201creligionist.\u201d24 \nThis perhaps explains why his \u201csuggestive and critical intervention\u201d25 is most effective \nwhen Hughes is critiquing the established scholarship on his subject, deftly dissecting the \npresuppositions and implications of much of the previous work on the Jews of the Islamic \nworld; much contemporary work in religious studies operates in this Foucauldian mode of \ngenealogical and discourse analysis. However, Hughes overlooks much current scholarship \nthat is pertinent to his subject and sometimes seems to be operating at a sharp disadvantage \nin his handling of relevant, even indispensable, primary evidence as well.\n\nIn chapter 1 of Shared Identities, Hughes somewhat blithely critiques a number of recent \ncontributions to the field of Judeo-Islamic/Islamo-Judaic studies (both premodern and \nmodern) as being mainly or solely historical or philological in nature and so failing to \nachieve a broader synthesis or to reach deeper and more theoretically insightful conclusions. \nHughes is correct that the works he mentions here focus on specific subjects pertaining to \nthe Muslim-Jewish encounter\u2014dismissed rather derisively as \u201cmicro topics\u201d26\u2014and aim \nat more specifically contextualized types of insights and conclusions. However, it seems \nrather unfair, as well as inaccurate, to disparage these authors for not reflecting on broader \nissues of specific concern to scholars of religion or for failing to explicitly invoke theoretical \nlanguage or models that are conventional or fashionable in some circles in religious studies. \n\n24.  Further, Hughes is explicit that he is not concerned with bringing new evidence per se to the table \nbut rather seeks to operate synthetically and critically, interrogating and critiquing the established literature. \nThe implication often seems to be that the main task of the scholar of religion is to perform second-order \nanalysis on data yielded by other, lower-level types of study that generally do not aim at or achieve true critical \ninsights. This both sells scholarship generated in other disciplines short and effaces the significant work in \ncritical, methodologically oriented religious studies done by scholars who directly engage the historical or \ncontemporary phenomena they study, integrating both types of research activity. \n\n25.  Shared Identities, x.\n26.  Ibid., 2.", "start_char_idx": 35372, "end_char_idx": 39413, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "85ad4a6d-4227-4104-a7ec-407366041e70": {"__data__": {"id_": "85ad4a6d-4227-4104-a7ec-407366041e70", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "69c2a7eb-7722-4923-9963-f17986d3022d", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "2b815ca9865b58bfe2f6fb396497285a9977d2d1936af146860a0d76df00d9f9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6d943075-c2c5-40fd-8904-ae641140e2d4", "node_type": "1", "metadata": {}, "hash": "91ec85b9e1af05b478f8164558e710e9f109fe24401f400fb435bb00a9b0fe30", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  266\n\nFurther, needless to say, even absent such explicit reflection on the part of these scholars, \nthe kind of second-order theoretical analysis Hughes wishes to engage in would not be \npossible without the more historically grounded or philologically rigorous research into the \nsources conducted by the scholars he disparages here.27\n\nIn chapter 2 of Shared Identities (\u201cOrigins\u201d), Hughes interrogates past and contemporary \nscholarship on the Jews of the Prophet Mu\u1e25ammad\u2019s time.28 Since the foundational work of \nAbraham Geiger (d. 1874), scholars have persistently explored the question of these Jews\u2019 \nidentity and religious orientation, a question of great significance for our understanding \nof the Quran and the emergence of Islam. In particular, as Hughes notes, the \u201cstrong Judaic \ncast\u201d of proto-Islam induced Geiger and others to speculate regarding the possible Jewish \nbackground of the Prophet\u2019s career and milieu, as the impact of the Jews of Mu\u1e25ammad\u2019s \ntime on the Quran was often explained via a unidirectional movement of ideas and practices \nfrom these Jews to the fledgling community. I have elsewhere dubbed this the influence \nparadigm, though Hughes for some unspecified reason favors the language of \u201clarceny.\u201d29 \nThe logic behind this coinage escapes me, since the scholars of past generations who \nposited this unidirectional movement of cultural goods from the Jews to Islam almost \nalways utilized the language of debt and borrowing and seldom, if ever, characterized this \nmovement of ideas as theft per se.30\n\n27.  In the note in which he specifies the historical-philological studies he is talking about, Hughes explicitly \nstates: \u201cNone of them . . . are interested in larger questions supplied by the study of religion\u201d (ibid., 152, n. 3). \nThis is a stunningly misleading characterization of the work of the scholars in question (Mark Cohen, Marina \nRustow, David Freidenreich, Jessica Goldberg, Arnold Franklin, Shai Secunda, and Phillip Ackerman-Lieberman). \nIt is possible that Hughes simply means to distinguish himself from these scholars, identifying them (in contrast \nto himself) as historians or philologists by training and method rather than scholars of religion per se. However, \nthe point of such a distinction is lost on me, and it is simply incorrect in at least one case, that of Freidenreich, \nwhose work is squarely located in religious studies and deeply embedded in its critical discourses. I will address \nthe question of methodology, and what Hughes specifically claims to bring to the table as a \u201creligionist,\u201d further \nbelow.\n\n28.  Moving into Hughes\u2019s treatment of particular subjects in his books, I should note that on many occasions \nmaterial from Shared Identities is repeated verbatim in Muslim and Jew; on others, the older material is \nsynopsized but the takeaway is the same, while in a few other cases, Muslim and Jew offers a substantially \ndifferent approach to a specific topic. I will sometimes note the parallels and divergences between the books \nbelow, though I have not attempted to do so systematically.\n\n29.  See Shared Identities, 43\u201353 passim. Hughes cites my early article on Geiger (\u201cThe Hebrew Bible and the \nQuran: The Problem of the Jewish \u2018Influence\u2019 on Islam,\u201d Religion Compass 1 [2007]: 643\u2013659) in Shared Identities \n(166, n. 41), but I did not characterize the language shared between the Quran and contemporaneous varieties \nof Judaism as \u201cSemitic\u201d in nature there, as he seems to suggest (p. 48). For a more up-to-date version of my \nargument about the concept of \u201cinfluence\u201d as it has historically been deployed in discussions of the background \nto the Quran, see my The Golden Calf between Bible and Qur\u2019an: Scripture, Polemic, and Exegesis from Late \nAntiquity to Islam (Oxford: Oxford University Press, 2020), esp. 34\u201341.\n\n30.", "start_char_idx": 39417, "end_char_idx": 43319, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6d943075-c2c5-40fd-8904-ae641140e2d4": {"__data__": {"id_": "6d943075-c2c5-40fd-8904-ae641140e2d4", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "85ad4a6d-4227-4104-a7ec-407366041e70", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "0d545493a515c69f17d1c0ac202c272db78d5e53c328c9bb610bf45e7bb4ea43", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4720c5a6-417f-442f-a015-2bc81d1bcd5c", "node_type": "1", "metadata": {}, "hash": "bb4c64e2209f62b7c13ade802d34b75e15b3941752735a0d1a3ac4e24556b34b", "class_name": "RelatedNodeInfo"}}, "text": "34\u201341.\n\n30.  Hughes appears to attribute the language not only of borrowing but also of theft to Abraham Geiger \n(Shared Identities, 48), but I have not found a single reference to Mu\u1e25ammad\u2019s relationship to Judaism as \nDiebstahl in Geiger\u2019s Was hat Mohammed aus dem Judenthume aufgenommen?, rev. ed. (Leipzig: Kaufmann; \nNew York: Bloch, 1902), whereas references to Aufnahme or Ableitung are ubiquitous. Hughes is certainly \ncorrect in noting the extremely widespread impact of Geiger\u2019s approach among scholars of the late nineteenth \nand early twentieth centuries (Shared Identities, 48\u201349), but my overarching impression of this literature is that", "start_char_idx": 43308, "end_char_idx": 43959, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4720c5a6-417f-442f-a015-2bc81d1bcd5c": {"__data__": {"id_": "4720c5a6-417f-442f-a015-2bc81d1bcd5c", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6d943075-c2c5-40fd-8904-ae641140e2d4", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "c28a0be4fc14d235164e9f353f6ede64ac0f791409b66b43ae7756801f9d8d31", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cbbe55ab-6cbd-49bb-82fc-510dbf6e61a5", "node_type": "1", "metadata": {}, "hash": "1fc16ec2e319fb3a75940311b95a04b1bf302d5ac7ebb3ca4681e44dc793daa0", "class_name": "RelatedNodeInfo"}}, "text": "267  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBe that as it may, Hughes effectively unpacks the conspicuous and problematic political \nand ideological commitments that have so often informed scholarship in this area. In \nparticular, he emphasizes that many attempts to resolve the question of the origins and \npedigree of the Jews of the \u1e24ij\u0101z reflect a deep-seated\u2014and ultimately defensive and \napologetic\u2014concern with continuity. By asserting the antiquity of this Jewish community, \nas well as its basically rabbinic orientation, Geiger and his many followers establish not \nonly the privileged and more original status of the Jews vis-\u00e0-vis Islam, but also forge an \nimportant link in a chain that stretches from Jewish antiquity to the Middle Ages, rooting \nthe culture of European Jewry in the legacy of ancient Israel. However, as Hughes recognizes, \nthe notion of a teleological spread of normative Judaism in this period\u2014and the monolithic \nhegemony of rabbinic Judaism, in particular\u2014has fallen out of favor among most scholars, \nas numerous studies have shown that rabbinic authority was only gradually constructed \nand established in diasporic Jewish communities in the high Middle Ages.31\n\nThe main impression one gets from Hughes\u2019s approach to both Islamic origins in \ngeneral and the Jewish background to Islam specifically is that of a pervasive agnosticism. \nIn discussing older trajectories of scholarship, Hughes problematizes the idea that the \nJews of Mu\u1e25ammad\u2019s time were straightforwardly rabbinic and thus that their beliefs\u2014\nand consequent impact on the Quran and formative Islam\u2014conform to the supposedly \n\u201ctraditional\u201d Judaism naturalized as authoritative in the classical rabbinic canon. He \nconcludes this discussion by stating: \u201c[T]he problem remains: What did Judaism look \nlike on the Arabian Peninsula in the sixth and seventh centuries? Since we have no idea, \nhow and why do we continue to claim that a normative rabbinic Judaism was present at \nthe \u2018birth\u2019 of Islam\u201d (p. 46). It is true that the array of questionable presuppositions and \nideologically suspect answers scholars working on the \u201cJewish question\u201d in Islamic origins \nhave sometimes produced suggests that, like views on the historical Jesus, any conclusion \none might draw about the Jews of Mu\u1e25ammad\u2019s time ultimately reflects only the image \nof the beholder. In other words, from the time of Geiger to the present day, scholars have \ngazed eagerly into the darkness, striving to catch a glimpse of historical reality, but have \noften just spotted their own reflection and so in the end merely confirmed their own \n \n\nGeiger\u2019s followers have similarly favored the language of transaction and indebtedness rather than that of theft, \nand that the most prevalent characterization of the situation is not one of Jews being victims of \u201clarceny,\u201d but \nrather of Muslims being pervasively indebted to exemplary Jewish models. This is one of the most fundamental \nways in which Geiger\u2019s work impacted approaches to the Quran and Islamic origins in the Anglo-European \ntradition. In any event, Hughes presents the term \u201clarceny\u201d in quotation marks (e.g., in the heading \u201c\u2018Larceny\u2019: \nThe History of an Idea,\u201d 50) as if he is quoting someone else\u2019s coinage, but I have been unable to discern any \nprecedent for it. None is indicated by direct citation.\n\n31.  See, e.g., Talya Fishman, Becoming the People of the Talmud: Oral Torah as Written Tradition in Medieval \nJewish Cultures (Philadelphia: University of Pennsylvania Press, 2011). Hughes productively makes use of\u2014dare \nI say \u201cborrows\u201d?\u2014Bulliet\u2019s metaphor of the \u201cspreading inkblot\u201d to describe ingrained conceptions of the spread \nof Islam after the Arab conquests\u2014ineluctable, natural, and homogeneous. Hughes suggests, quite rightly in my \nview, that this is also how the spread of normative rabbinic Judaism in Late Antiquity is commonly imagined \n(Shared Identities, 8; cf. 53).", "start_char_idx": 43964, "end_char_idx": 47904, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cbbe55ab-6cbd-49bb-82fc-510dbf6e61a5": {"__data__": {"id_": "cbbe55ab-6cbd-49bb-82fc-510dbf6e61a5", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4720c5a6-417f-442f-a015-2bc81d1bcd5c", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "8a763c663465e1fbd64bd9402e278f0add0f835fec5894ee7064c8e9cde4ce08", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fe9e41ef-6b98-43aa-a3c2-245557c8d014", "node_type": "1", "metadata": {}, "hash": "13a14a0c780bb3fc52baf9785ba1264e260322cc3e1f1de70b806ac691ce5ff2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  268\n\npresuppositions and biases.32 Here Hughes, too, gazes into the abyss, but what he sees is \nrather different from what previous generations managed to glimpse. \n\nTo be clear, I absolutely share Hughes\u2019s skepticism of overly positivistic studies on the \nsubject of the Jews of late antique Arabia and the Jewish social and religious context of \nthe Quran. Most notably, we concur in our evaluations of the 2014 monograph of Haggai \nMazuz, who argues on the basis of a highly problematic negotiation of the evidence that \nthe Jews of Medina were thoroughly rabbinic in orientation.33 Similarly, it is difficult \nto disagree with Hughes\u2019s assertion that Islam could not have been\u2014as Geiger and his \nfollowers postulated\u2014the product of a unilateral communication of \u201cinfluences\u201d from a \nstable, well-defined Judaism to the Prophet and his fledgling Muslim community. As already \nnoted, Hughes favors an alternative position, conjecturing that a host of diverse, but by and \nlarge unknowable, expressions of Jewish identity in the late antique milieu contributed to \nthe precipitation of early Islam out of a variegated matrix, with what became the mature, \nnormative forms of both traditions gradually emerging only over the course of centuries \nthrough a complex dynamic of mutual exchange and coevolution.\n\nHowever, I am not confident that a position of complete agnosticism is merited or that \nit is the current consensus position among contemporary scholars working in this area. \nFor one thing, considerable progress has been made in the study of Arabian Jewry on the \nbasis of epigraphic evidence, in particular. In the case of South Arabia, the massive output \nof Christian Julien Robin and other scholars over the last two decades might allow us to \ndraw some conclusions, however provisional, about the development and spread of some \nform of Judaism on the peninsula in Late Antiquity. In Shared Identities, Hughes briefly \ncites a single piece by Robin, his long article \u201cHimyar et Isra\u00ebl\u201d from 2004, but he does \nnot take into account the substantial development of Robin\u2019s thinking in the fifteen years \nsince in his numerous subsequent contributions, nor the more recent and complementary \nwork of Iwona Gajda and others. Granted, we cannot directly ascertain anything about how \nnormative the Judaism of the Jewish tribes of Medina was\u2014the main question of interest \nto Hughes\u2014by studying the rather earlier Judaization of \u1e24imyar, quite far afield from the \n\u1e24ij\u0101z, though linked to it through trade and other networks maintained by the highly \n\n32.  This tendency is, of course, true of scholarly engagements with Mu\u1e25ammad himself; for an incisive \ninvestigation of the complex investments Western scholars have brought to inquiry into the biography of \nthe Prophet, see Kecia Ali, The Lives of Muhammad (Cambridge, MA: Harvard University Press, 2014). Hughes \nhimself asserts that contemporary professors of Islamic studies have produced an image of Mu\u1e25ammad of a \nparticularly apologetic bent by projecting their own values upon the founder of Islam (Theorizing Islam, 34).\n\n33.  Haggai Mazuz, The Religious and Spiritual Life of the Jews of Medina (Leiden: Brill, 2014). Compare \nHughes\u2019s review in the Journal of the American Academy of Religion 83 (2015): 580\u201382 and my \u201cThe Jews of \nMedina and the Challenge of Early Islamic Historiography,\u201d Review of Qur\u2019anic Research 2, no. 2 (2016), https://\nlockwoodonlinejournals.com/index.php/rqr/article/view/332. Hughes efficiently exposes the problems with \nMazuz\u2019s methodology, focusing particularly on the latter\u2019s problematic reliance on the principle of mukh\u0101lafa and \npositing that early Muslims\u2019 insistence on acting in a fashion dissimilar to Jews in fact signals self-consciousness \nabout the original similarity, or even identity, of the groups.", "start_char_idx": 47908, "end_char_idx": 51802, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fe9e41ef-6b98-43aa-a3c2-245557c8d014": {"__data__": {"id_": "fe9e41ef-6b98-43aa-a3c2-245557c8d014", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cbbe55ab-6cbd-49bb-82fc-510dbf6e61a5", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "f5c0acd038d1176ad464857062c5208c69c4cf2348778fe755bdf5b7482c8228", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c1aad0a4-3485-41cf-b240-cdda6f718331", "node_type": "1", "metadata": {}, "hash": "03137ad3d2043caf0c775789c6b2af8ddbe54db380e2b19ba509ee0925f86e3b", "class_name": "RelatedNodeInfo"}}, "text": "Hughes\u2019s criticism of the shortcomings of Mazuz\u2019s \nmethodology is spot on, but his critique would have been strengthened considerably by engagement with the \nmajor discussion of mukh\u0101lafa in Ze\u2019ev Maghen, After Hardship Cometh Ease: The Jews as Backdrop for Muslim \nModeration (Berlin: de Gruyter, 2006), which he overlooks.\n\nhttps://lockwoodonlinejournals.com/index.php/rqr/article/view/332\nhttps://lockwoodonlinejournals.com/index.php/rqr/article/view/332\n\n\n269  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nmobile population at the time. Nevertheless, the case of \u1e24imyar provides an important \nprecedent for the similar (and far more successful) project of monotheization pursued by \nMu\u1e25ammad in the \u1e24ij\u0101z. Moreover, considering what scholars have learned about \u201cJudaism\u201d \nand how it can or should be defined in the Yemenite milieu is surely informative for similar \nquestions of definition as they might pertain to the later \u1e24ij\u0101z\u012b milieu. I am not suggesting \nthat the example of \u1e24imyar contradicts any of the conclusions Hughes draws here, only \nthat given its direct relevance to the questions Hughes is asking, I would have imagined \nthis case would have merited far greater consideration in his theoretical investigation in \nShared Identities.34 Presumably Hughes came to recognize this lacuna himself, because \nMuslim and Jew includes a slightly more robust discussion of the \u1e24imyarite evidence, where \nHughes briefly notes its utility for corroborating the fluid and heteronormative nature of \nthe \u201cJudaism\u201d to which the Yemenite kingdom supposedly converted in Late Antiquity.35 \n\nWe might also consider the significant contributions to the question of the Jewish \nbackground to Islam that have been made recently by scholars in Quranic studies. It is true \nthat many scholars working on the Quran in a textualist-philological vein are generally \nreticent to advance more sweeping hypotheses of a positivist historical sort.36 Nevertheless, \nmuch of the work done in Quranic studies over the last decade is extremely pertinent to \nthe topic of the Jewish impact on the Quran and Mu\u1e25ammad, yet Hughes almost completely \nneglects this literature here, engaging it only as it relates to more peripheral topics.37 \n\n34.  On the other hand, the case of \u1e24imyar is not relevant for the reason Hughes explicitly adduces here, \nnamely that Mu\u1e25ammad sent some of his followers to seek refuge in Yemen \u201camong other communities of \nmonotheists\u201d when he was being persecuted in Mecca (Shared Identities, 44). Hughes is likely thinking of \nthe so-called first hijra to Axum, in which a small group of the Prophet\u2019s followers fled to Ethiopia under the \nleadership of Ja\u02bffar b. Ab\u012b \u1e6c\u0101lib, Mu\u1e25ammad\u2019s cousin.\n\n35.  Muslim and Jew, 14\u201316, citing a much broader body of secondary literature, including recent or relatively \nrecent work by G. W. Bowersock, George Hatke, Norbert Nebes, and Iwona Gajda alongside somewhat older \nstudies by Reuben Ahroni and Joseph Naveh (curiously, Robin continues to be represented by only the single \narticle from 2004). Hughes has recently devoted a longer piece to the subject that more adroitly navigates \nthe relevant primary and secondary sources: \u201cSouth Arabian \u2018Judaism,\u2019 \u1e24imyarite Ra\u1e25manism, and the Origins \nof Islam,\u201d in Remapping Emergent Islam: Texts, Social Settings, and Ideological Trajectories, ed. Carlos A. \nSegovia, 15\u201343 (Amsterdam: Amsterdam University Press, 2020). Here Hughes aptly conjectures that \u1e24imyarite \nmonotheism may have been a combination of elements, \u201ca thin overlay of some type of non-normative Judaism \nover a type of autochthonous Arabian monotheism,\u201d and implies that a similar synthesis of elements may have \nbeen behind the rise of Islam in the \u1e24ij\u0101z far to the north (pp. 37\u201338).\n\n36.", "start_char_idx": 51803, "end_char_idx": 55565, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c1aad0a4-3485-41cf-b240-cdda6f718331": {"__data__": {"id_": "c1aad0a4-3485-41cf-b240-cdda6f718331", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fe9e41ef-6b98-43aa-a3c2-245557c8d014", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "74bb7b26e07b7f8aaafea8a71d7311ea20ad578df002c31c10fa7997722c0bb0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "45be427a-5600-4135-a109-9d0287d204ca", "node_type": "1", "metadata": {}, "hash": "cd79de136120d52c62271e470d6cda802ad74eae4b36ceeb18696733cf5b5e69", "class_name": "RelatedNodeInfo"}}, "text": "37\u201338).\n\n36.  See my discussion of the problematic disjunction between contemporary Quranic studies and current \nhistorical perspectives on the late antique milieu in which Islam emerged in \u201cPositivism, Revisionism, and \nAgnosticism in the Study of Late Antiquity and the Qur\u02be\u0101n,\u201d Journal of the International Qur\u2019anic Studies \nAssociation 2 (2017): 169\u201399.\n\n37.  Thus, the monographs of Holger Zellentin (The Qur\u02be\u0101n\u2019s Legal Culture: The Didascalia Apostolorum as a \nPoint of Departure [T\u00fcbingen: Mohr Siebeck, 2013]) and Emran El-Badawi (The Qur\u02be\u0101n and the Aramaic Gospel \nTraditions [Abingdon: Routledge, 2014]) appear in a note concerning Jewish Christianity in the early Islamic \nmilieu (Shared Identities, 175, n. 64), though one readily imagines that they are, or should have been, much \nmore central to Hughes\u2019s discussion. Patricia Crone, \u201cJewish Christianity and the Qur\u02be\u0101n (Part One),\u201d Journal of \nNear Eastern Studies 74 (2015): 225\u201353 appears here as well (though not its sequel from the following year). This \nis the only one of Crone\u2019s more recent articles Hughes cites, although her notorious early study with Michael \nCook, Hagarism: The Making of the Islamic World (Cambridge: Cambridge University Press, 1979) is cited in both \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  270\n\nIgnoring the substantial discussions of the Quran among specialists is a peculiar decision \ngiven their relevance to the question of what reliable information about the Prophet\u2019s \nmilieu may be discerned in or extrapolated from the corpus, broadly recognized as the most \nimportant primary source for the rise of Islam. To be fair, Wasserstrom did not engage with \ncontemporary debates on the Quran at all either, but he published Between Muslim and Jew \nat a time when Quranic studies was a far less active field of inquiry than it is today. If one \nhad to judge by Hughes\u2019s bibliography, one would conclude\u2014quite wrongly\u2014that not much \nof significance had been happening in this area of research over the last fifteen years or so.38\n\nAdmittedly, much contemporary work on the biblical currents or subtexts in the Quran \ntrends against the idea of a direct impact of rabbinic Judaism on the prophetic milieu\u2014\nfavoring, for example, Syriac Christian literature as a more pervasive and proximate literary \ncontext.39 However, there is no shortage of other research that would tend to ratify the \nconclusion of Geiger and others that the Quran directly reflects the stamp of late antique \n \n\nShared Identities and Muslim and Jew, and her Meccan Trade and the Rise of Islam (Princeton, NJ: Princeton \nUniversity Press, 1987) appears in the former. Stupendously, there is no reference to Angelika Neuwirth at all \nexcept as coeditor of the collection in which the previously mentioned article of Nebes appears. The works \nof John Wansbrough receive some attention in Shared Identities, for example in dialogue with the work of \nBoyarin (pp. 85\u201386). Hughes is certainly correct in discerning Wansbrough\u2019s analogous significance for inducing \nskepticism about the received narratives of Islam\u2019s origins, but however instrumental Wansbrough may have \nbeen in triggering major changes in our understanding of formative Islam and the emergence of the Quran, \nhis work is hardly reflective of where the field is today. The Quran features somewhat more prominently in \nHughes\u2019s article \u201cReligion without Religion: Integrating Islamic Origins into Religious Studies,\u201d Journal of the \nAmerican Academy of Religion 85 (2017): 867\u201388, though much of the relevant research of the last decade is \nagain ignored.\n\n38.  There is a brief discussion of the Quran in Muslim and Jew, 18\u201319, that seems to reflect some minor \nimprovement in the author\u2019s awareness of issues of significance in the field today, such as the possible impact \nof the Quran on Jewish literature rather than vice versa as Geiger et al.", "start_char_idx": 55553, "end_char_idx": 59471, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "45be427a-5600-4135-a109-9d0287d204ca": {"__data__": {"id_": "45be427a-5600-4135-a109-9d0287d204ca", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c1aad0a4-3485-41cf-b240-cdda6f718331", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "815352e2a4886d6497dedc69616f3a590cee29aaaec9aad7dbb57a71e3dfa38f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dde8e65f-e55f-4581-a28b-7c83001e44bb", "node_type": "1", "metadata": {}, "hash": "b496464b1e9af8062079b8d0d5a4462fd90d9930112ce97f49a8c644eb53ea92", "class_name": "RelatedNodeInfo"}}, "text": "asserted, but no secondary sources other \nthan Geiger and James Kugel on midrash (In Potiphar\u2019s House: The Interpretive Life of Biblical Texts [Cambridge, \nMA: Harvard University Press, 1990]) are cited here. The reader is given the impression that Hughes\u2019s insights \non chronology are original, which they are not. This is hardly the only place in either book in which well-\ntrodden arguments are presented as if ex novo, or current scholarship is neglected. Another striking example \nis the discussion of Jewish Sufism in chapter 6 of Shared Identities; this topic has recently benefited from a \nsignificant uptick in scholarly interest, but judging by Hughes\u2019s bibliography on the subject, one might conclude \nthat very little had been published on it since the 1980s.\n\n39.  In this connection, it should be noted that most scholars working on the origins of Islam and the \nbackground to the Quran today would emphasize that both were undoubtedly the products of complex \ninteractions and dialogues between multiple communities in Late Antiquity, in which not only Jews but also \nChristians and pagans participated along with the Quranic community; this multifaceted dynamic continued \nwell into the early and medieval periods of Islamic history. Hughes\u2019s work reflects and responds to a particular \ntrajectory in the historical scholarship, and so he emphasizes the Jewish-Muslim dialogue to the exclusion of \nother participants. For a model study that often succeeds in capturing the polyvalent complexities of social \nand religious interactions among Jews, Christians, Muslims, and others from Late Antiquity to the high Middle \nAges, see Uriel Simonsohn, A Common Justice: The Legal Alliances of Christians and Jews under Early Islam \n(Philadelphia: University of Pennsylvania Press, 2011). The aforementioned work of Lassner, Jews, Christians, \nand the Abode of Islam, likewise succeeds at triangulating between the traditions both theoretically and in the \ncase studies it considers. \n\n\n\n271  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nJewish thought, though this is now conceived and articulated in a more sophisticated, less \nreductive way than it has been in the past. \n\nHere a conspicuous problem presents itself. On the one hand, the archaeological and \nepigraphic data suggest that a form or forms of Judaism prevailed in both \u1e24imyar and the \n\u1e24ij\u0101z that we can characterize at most as diffuse and heteronormative (at least relative to \nrabbinic normativity, an entirely problematic construct in the late antique context). On \nthe other hand, some contemporary work on the Quranic evidence suggests that textual \ntraditions rather close to those that survive either in the standard rabbinic corpus or in \n\u201cpararabbinic\u201d corpora (such as the piyyutim) supply the most plausible literary precursors \nfor the Quran.40 It is not clear whether and how these trajectories can be reconciled. As with \nthe case of \u1e24imyar, it is striking that Hughes almost entirely ignores them.\n\nIt is a shame that Hughes generally overlooks recent work on the Quran, because there \nis much here that would enrich his perspective and perhaps move his argument forward \nout of the foggy state of agnosticism that he dwells in when discussing this critical period. \nIn acknowledging the presence of Jews in and around the Arabian milieu, Hughes briefly \nmentions \u1e24imyar but also refers to the famous community settled at Elephantine in Egypt \nduring the Persian period; since the papyrus remains of the Jewish colony there date to \nthe fifth century BCE, one wonders if this datum is really a relevant comparandum for \nilluminating the situation in Late Antiquity.41 What is surely more relevant is Crone\u2019s \nwork on the belief system the Quran attributes to the mushrik\u016bn, Mu\u1e25ammad\u2019s \u201cpagan\u201d \nopponents.", "start_char_idx": 59472, "end_char_idx": 63272, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dde8e65f-e55f-4581-a28b-7c83001e44bb": {"__data__": {"id_": "dde8e65f-e55f-4581-a28b-7c83001e44bb", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "45be427a-5600-4135-a109-9d0287d204ca", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "138a6339b346d1827ffe6cf45a60a1380a4fdb24e54ae9e11432144280fd4051", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e3c2c2a4-e3d7-4069-9b9b-8f737c303014", "node_type": "1", "metadata": {}, "hash": "e527c681e423feb1455bcce44fd3189b2071f44d49ec2cc6af6ab59cdcbbefc8", "class_name": "RelatedNodeInfo"}}, "text": "In a number of publications before her untimely death in 2015, Crone argued that \nthe evidence of the Quran itself militates in favor of a view of the Prophet\u2019s interlocutors \nas themselves informed by\u2014and so presumably acculturated to\u2014a worldview that is \nfundamentally \u201cbiblical.\u201d Neither the tradition nor the Quran identifies the mushrik\u016bn as \nJews, and Crone opts for the hypothesis that at some point, presumably through direct \ncontact with \u201cIsraelites\u201d\u2014a population somehow anchored in and defining itself in relation \nto some register of ancient biblical tradition\u2014the \u1e24ij\u0101z\u012b Arabs of Mu\u1e25ammad\u2019s time had \nbecome strongly assimilated to monotheism of an Israelite-Judaic stripe.42 As in the case \nof \u1e24imyar, the evidence of the Quran suggests gradual acculturation to a diffuse form \nof Israelite monotheism rather than conversion to a formally defined rabbinic or quasi-\nrabbinic Judaism. This way of understanding the milieu and Mu\u1e25ammad\u2019s contemporaries \n\n40.  On the question of canonical rabbinic or pararabbinic precursors to Quranic material, see now my \n\u201cThe Two Sons of Adam: Rabbinic Resonances and Scriptural Virtuosity in S\u016brat al-M\u0101\u02beidah,\u201d Journal of the \nInternational Qur\u2019anic Studies Association 6 (2021) (forthcoming) and the bibliography therein.\n\n41.  Shared Identities, 44. One could argue that the case of Elephantine is in fact relevant since the form of \nJudaism reflected in the papyri sometimes diverges quite acutely from what we know of the \u201cnormative\u201d or \n\u201cmainstream\u201d Judaism of the time as evidenced in the literary (that is, biblical) sources for the period. Moreover, \nKarel van der Toorn has proposed that the Elephantine community was originally Samarian in origin and only \ngradually acquired a diasporic Jewish identity in response to changing circumstances in Egypt; see his Becoming \nDiaspora Jews: Behind the Story of Elephantine (New Haven, CT: Yale University Press, 2019). These points seem \nto me to be quite relevant for Hughes\u2019s argument, but the case of Elephantine is raised only as evidence of a \nJewish presence in the Arabian (or at least Eastern Roman) environs in the pre-Islamic period.\n\n42.  Most of the studies collected in Patricia Crone, The Qur\u02be\u0101nic Pagans and Related Matters, vol. 1 of \nCollected Studies in Three Volumes, ed. Hanna Siurua (Leiden: Brill, 2016) are pertinent to this theme.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  272\n\nis surely pertinent to Hughes\u2019s main point of interest in the proto-Islamic period, namely, \nthe presence and status of Jews\u2014or \u201cJews\u201d\u2014in the milieu, and his work would have been \nconsiderably enriched by engaging with Crone and other scholars working in the field of \nQuranic studies.43\n\nIntriguingly, Crone\u2019s approach dovetails with a strand in older scholarship that postulated \nthat the Jewish tribes of Mu\u1e25ammad\u2019s time were \u201cconverts\u201d\u2014Judaized Arabs rather than \nArabized Jews, as it were.44 It is emblematic of Hughes\u2019s agnosticism about the Jews of the \n\u1e24ij\u0101z that he is skeptical both of claims of the ancient Palestinian origins of the community \nand of the thesis that they were converts, as earlier scholars such as Hugo Winckler and \nD. S. Margoliouth held.45 However, although some of their ideas are now problematic, the \napproach of these older scholars is in some sense vindicated by contemporary research \non the spread of some form of Israelite or Jewish identity in both Yemen and the \u1e24ij\u0101z \nin the pre-Islamic period. Hughes\u2019s objection to this approach centers on the fact that he \nsees conversion itself as a problematic notion in this context. Given the lack of doctrinal \nand institutional coherence Hughes sees as typical of most (all?)", "start_char_idx": 63273, "end_char_idx": 66978, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e3c2c2a4-e3d7-4069-9b9b-8f737c303014": {"__data__": {"id_": "e3c2c2a4-e3d7-4069-9b9b-8f737c303014", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dde8e65f-e55f-4581-a28b-7c83001e44bb", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "f371f28fce2d6f757b6054c8d26d521d79917bff43a4fcd77154d0751452c5cc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e82c83c6-8408-4552-b2ab-5dea98b16c11", "node_type": "1", "metadata": {}, "hash": "002406a02233fa3a788f899aa9cee0523537c3d239b5e000cbe7b12c87e40345", "class_name": "RelatedNodeInfo"}}, "text": "Given the lack of doctrinal \nand institutional coherence Hughes sees as typical of most (all?) varieties of late antique \nJudaism, he justifiably asks what such putative converts are thought to be converting to; \nsurely we cannot take for granted any kind of formal process of conversion signifying a \ndecisive movement from one clearly delineated system of belief and practice to another. \nAnother strange lacuna in Hughes\u2019s work confronts us in this connection, for there is an \nestablished, and considerable, scholarly literature on conversion, expressions of communal \nbelonging, and nominal-symbolic or practical boundary-crossing between communities in \nLate Antiquity, much of which would surely have been relevant to his interests here. \n\nBe that as it may, if we accept the notion that the \u201cJews\u201d of Mu\u1e25ammad\u2019s time were \nneither rabbinic in orientation nor formal converts but rather Arabs who assimilated to \nsome form of Judaic or Israelite cultural identity\u2014Crone\u2019s \u201cGod-fearers\u201d46\u2014we again face the \nquestion that is central to Hughes\u2019s enterprise: what was Judaism in the late antique, proto-\nIslamic milieu anyway? The evidence of the Quran, at least as read by Crone, corroborates \nHughes\u2019s thesis of a diffuse, poorly defined, heteronormative Judaism in this environment. \nAnd yet we must ask how diffuse membership in the Jewish community (or Ban\u016b Isr\u0101\u02be\u012bl, or \n\n43.  As noted, one of the most striking omissions is the work of Neuwirth, who for many years, in a massive \ncorpus of publications, has articulated an extremely sophisticated approach to the genesis of the Quranic \nrevelation, rejecting the influence paradigm that prevailed in the past in favor of a sophisticated, nuanced \npresentation of the Prophet and his community as deeply engaged with a Judaic literary and social environment. \nThis is extremely relevant to the \u201cJewish question\u201d as it pertains to Islamic origins, and so Neuwirth\u2019s absence \nfrom Hughes\u2019s discussion is especially glaring.\n\n44.  In his discussion of the origins of Arabian Jewry in his classic A History of the Jews of Arabia from Ancient \nTimes to Their Eclipse under Islam (Columbia: University of South Carolina Press, 1988), Gordon Newby strikes \na judicious balance between the accounts of ancient Jewish migration into Arabia\u2014which he seems to perceive \nas grounded in historical reality despite the obvious ideological commitments of many scholars positing this \nmodel of origins\u2014and the numerous traditions that suggest that many of the Jews of Arabia were converts. \nTrenchantly, Newby observes pre-Islamic Arab conversion to Judaism as a foreshadowing of Islamization (p. 53).\n\n45.  Shared Identities, 51\u201353.\n46.  Patricia Crone, \u201cPagan Arabs as God-fearers,\u201d in Islam and Its Past: Jahiliyya, Late Antiquity, and the \n\nQur\u02bean, ed. Carol Bakhos and Michael Cook. 140\u201364 (Oxford: Oxford University Press, 2017).", "start_char_idx": 66884, "end_char_idx": 69762, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e82c83c6-8408-4552-b2ab-5dea98b16c11": {"__data__": {"id_": "e82c83c6-8408-4552-b2ab-5dea98b16c11", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e3c2c2a4-e3d7-4069-9b9b-8f737c303014", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "9d870da17842fce7e121d9c53f0cd42f30720d15c18ace4e438ccfbf68d5d971", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6b0460e1-b805-43e0-87f9-967faaedba5a", "node_type": "1", "metadata": {}, "hash": "079a583e60c81b2bd247ac25a9ca2ecaf3ee042920e1acb7fa172302c2450e4a", "class_name": "RelatedNodeInfo"}}, "text": "140\u201364 (Oxford: Oxford University Press, 2017).\n\n\n\n273  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nAhl al-Kit\u0101b, all floating signifiers) could really have been in Mu\u1e25ammad\u2019s time, since it \nwas cogent enough to be a major criterion of social distinction in the Quran itself. Quranic \ndiscourse presupposes that individual and communal identity are determined by the path \none follows, and so we must infer from this that the criteria of distinction between the \nprophetic community of Believers and the Jews (yah\u016bd, sometimes styled alladh\u012bna h\u0101d\u016b, \n\u201cthose who profess Judaism\u201d) were substantial enough to be both legible and meaningful to \nthe Quran\u2019s audience. It is difficult to imagine that when the Quranic revelation insinuates \nthat the Jews merit both worldly sanction and eschatological punishment for their misdeeds, \nthe Prophet\u2019s followers were uncertain about who was meant or how they differed from \nmembers of their own community. Though the distinctions may have been rudimentary \nand the social boundaries blurry at times, they must have been basically coherent; to \nbe a Jew, whatever that meant, was something significant to the Quran\u2019s audience. Nor \ncould such distinctions have been ideal or abstract, unless one imagines\u2014contrary to the \nconsensus\u2014that the Quran was revealed in a vacuum and that its message had no direct \nsocial implications. I assume Hughes would agree with this overall appraisal, but to me \nthis all underscores the pertinence of the Quranic evidence to arguments about the Jewish \ncontext of Islam\u2019s origins.\n\nThose of us who work in this area are well accustomed to abiding in the shadowy realm \nof conjecture, and so we typically aim at probability and plausibility rather than absolute \ncertitude. However, it is debatable whether a position of total agnosticism is still warranted \ntoday and whether we should be content to throw up our hands and claim that the attempt \nto reach any conclusions about the varieties of Judaism represented in the ambit of the \nproto-Islamic community is hopeless. There are surely some arch-revisionists still out there \nwho would share Hughes\u2019s supposition that we have no idea what was happening in the \n\u1e24ij\u0101z in this period, but to present this as the status quaestionis seems like a rather nihilistic \nmischaracterization of the field as it now stands. Although this subject must surely be treated \nwith caution and approached with skepticism, Hughes\u2019s repeated emphasis on the \u201caporia\u201d \nof the Jews of Late Antiquity and early Islam in our historical understanding\u2014an extreme, \nthough at times selective, revisionism\u2014is conspicuously uninformed by contemporary \ndebates.47 It is clear we cannot go back to the unreflective and unselfconscious positivism of \nthe nineteenth century; but the Jewish presence in pre-Islamic Arabia is hardly a total black \nbox either, and recent approaches have rehabilitated the perspectives of at least some of the \nscholars of past generations, though these approaches are largely overlooked by Hughes.\n\nAmong the Believers: From the Prophetic to the Early Islamic Period\n\nA pervasive ambiguity regarding the reliability of the available sources for the proto-\nIslamic period runs throughout Hughes\u2019s work. While he generally adopts a skeptical pose, \nat times he equivocates and becomes more sanguine regarding what exactly we can know \n\n47.  The term aporia (literally a disjunction or impasse) recurs several times in Shared Identities; Hughes \nemploys it to signify what he alleges to be the current state of our historical understanding (or lack of \nunderstanding) of the nature of Jewish-Muslim relations in periods for which we either have no sources or our \nsources cannot answer the kinds of questions we wish to pose to them.", "start_char_idx": 69715, "end_char_idx": 73481, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6b0460e1-b805-43e0-87f9-967faaedba5a": {"__data__": {"id_": "6b0460e1-b805-43e0-87f9-967faaedba5a", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e82c83c6-8408-4552-b2ab-5dea98b16c11", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "5f65218b1eea6a8688efd7334f6ae9d9835a156241eedb2077621fce19040721", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "607e7c3a-54a9-4a7b-8479-e5828d62a0ef", "node_type": "1", "metadata": {}, "hash": "f8ba2f14f69f7627e3fb9426bb35c26f12e435b27e1d15089adc111fad853705", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  274\n\nabout the prophetic milieu (or at least what questions we can ask and plausibly answer \non the basis of the sources). His perspective on the so-called Constitution of Medina is \ninstructive in this regard. Hughes initially sounds a rather pessimistic note about this \ndocument given that it survives only in a source dating to more than a century after the \ntime of the Prophet, the S\u012brat Ras\u016bl All\u0101h of Ibn Is\u1e25\u0101q (d. 150/767). He observes that both \nMichael Lecker and Uri Rubin have sought to address the question of the identity (and \nspecifically the tribal affiliations) of the document\u2019s Jewish signatories and concludes that \neven if we judge it reliable, what it primarily attests to is the fuzziness of the boundaries \ndelineating Jewish groups from others in the milieu: \u201c[T]he contours of these \u2018Jewish\u2019 groups \n. . . are impossible to ascertain with any historical clarity.\u201d48 He thus reads the document as \nan imperfect approximation of a complex reality in which \u201cJews,\u201d however they might \nhave been defined or identified themselves, were incorporated into or accommodated by \nthe early umma. However, one might object that in the end, it is clear that the Jews are not \nreducible to simply one of several tribal configurations among the others mentioned in the \nConstitution of Medina; rather, these groups are exceptional among its signatories. Pace \nHughes, one wonders what the basis of that exceptionalism is if it is not somehow religious \nin nature.\n\nOne senses a kind of revisionist sleight of hand here: the text of the pact, like the vast \nmajority of extant traditions on the rise of Islam, is preserved in a source that dates from at \nleast a century after the event and so is asserted to be intrinsically suspect; but at the same \ntime, insofar as it is reliable, what it supposedly signals for Hughes is the blurry boundaries \nof the early umma and the impossibility of determining what \u201cJewish\u201d identity could have \nmeant in this context.49 Although Hughes does not cite him in this passage, one senses Fred \nDonner\u2019s well-known thesis about the fluidity of the early movement of the Believers (as he \ndubs the primitive community under the guidance of the Prophet) in the background here.50 \nDonner, according to whom muslim was not a distinct, formal religious identity per se but \nrather a designation limited to Arab converts lacking a previous monotheistic communal \nidentity, is acknowledged elsewhere in Shared Identities, however; for example, he is cited \nas corroborating Hughes in emphasizing the vagueness of the terms qualifying someone \nas a member of the early community (p. 9), though in a footnote to this passage, Hughes \nactually criticizes Donner for characterizing the early movement as specifically \u201creligious\u201d \nin nature (p. 153, n. 21). \n\n48.  Shared Identities, 60. Stunningly, this is the only reference to Uri Rubin\u2019s important work in either book. \nThis is perhaps the apposite place to observe that Hughes chronically undercites works and authors relevant \nto his argument throughout both books; sometimes the omissions are quite startling, as when Hughes ignores \nstudies that are indispensable to a responsible handling of the topic at hand. The problem is especially acute in \nMuslim and Jew. \n\n49.  This ambiguity is characteristic of Hughes\u2019s approach to the Isawiyya as well, where late and \nproblematically ideological sources are by and large assumed to represent historical verities when they confirm \nHughes\u2019s basic thesis about the blurring of boundaries and the ambiguity of identities. In this, Hughes follows \nWasserstrom, who struggles to negotiate a critical approach to heresiography while relying on such works for \nhis revisionist historiography. See the discussion of the Isawiyya and messianism below.\n\n50.  Fred M. Donner, Muhammad and the Believers: At the Origins of Islam (Cambridge, MA: Belknap Press, \n2010).", "start_char_idx": 73485, "end_char_idx": 77460, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "607e7c3a-54a9-4a7b-8479-e5828d62a0ef": {"__data__": {"id_": "607e7c3a-54a9-4a7b-8479-e5828d62a0ef", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6b0460e1-b805-43e0-87f9-967faaedba5a", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "95dff3ce82dee026aa57c4512f9f474563c3f212184fcbec7a6ef0f311c53c15", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "625acbdd-5502-44d4-b065-3f08181f515c", "node_type": "1", "metadata": {}, "hash": "bd0723e17cd8c0c5beab1f69730bb08eae24df6325fa804b67ea192dcf002aac", "class_name": "RelatedNodeInfo"}}, "text": "275  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nHowever, it is not clear to me that Hughes has apprehended the real point of Donner\u2019s \nargument. Donner\u2019s project in Muhammad and the Believers is to show\u2014primarily on the \nevidence of the Quran itself\u2014that the early umma was far more ecumenical than has been \npreviously recognized, and specifically that the first followers of Mu\u1e25ammad welcomed \npious Jews and Christians alongside muslim or \u201csubmitting\u201d Arabs in a common pietistic \nand apocalyptic movement.51 To Donner, the Prophet was not founding a new, formally \nbounded and well-defined \u201creligion\u201d in the modern sense (and so here he and Hughes are \nin agreement), or even in the sense according to which Muslims would assert categorical \nprerogatives over Jews and Christians as an imperial ruling class only a few decades after \nhis death. This does not mean, however, that markers of identity and distinction were not \noperative in the early community, or that they did not quickly come to predominate in the \nconceptual repertoire shared by various groups in the caliphal period\u2014points Hughes fails \nto appreciate.52 \n\nIt is noteworthy that Hughes acknowledges Lecker more substantially in his discussion \nof the Constitution of Medina.53 In numerous studies published over the course of decades, \nLecker has shown through methodical and at times ingenious interpretation of data \nprovided in the oft-maligned traditional Muslim sources on the formative Islamic period \nthat we can actually discern much useful and plausibly reliable historical information \nin those sources. Much of Lecker\u2019s work pertains to the Jews of the \u1e24ij\u0101z, and although \nhe is predominantly interested in questions of tribal affiliation, diplomatic relations, \ngenealogy, and so forth, he has also offered various conjectures pertinent to the subject of \nthe Jewish tribes\u2019 religion and its impact upon the formative Muslim tradition. However, \nmost of Lecker\u2019s titanic output is dismissed or simply overlooked by Hughes; there is no \nacknowledgment, for example, of his major 2014 monograph on Mu\u1e25ammad and the Jews.54 \nOne might imagine that Lecker\u2019s work was of limited benefit to Hughes\u2019s project because \nLecker by and large seems to assume that the Jewish tribes of Arabia were aligned with the \nrabbinic Judaism of Palestine and Babylonia; his conclusion that aspects of the Medinan \nJews\u2019 culture reflected a hegemonic rabbinic normativity contradicts Hughes\u2019s argument on \na fundamental level.55 More broadly, it is possible that Lecker\u2019s disposition toward drawing \n\n51.  See now also Stephen J. Shoemaker, The Apocalypse of Empire: Imperial Eschatology in Late Antiquity \nand Early Islam (Philadelphia: University of Pennsylvania Press, 2018), emphasizing apocalyptic piety both as \nthe basis of the \u201cecumenism\u201d of Mu\u1e25ammad\u2019s movement and as the common denominator shared with many \nother communities in the late antique and early Islamic period. \n\n52.  Donner\u2019s thesis is cited more straightforwardly in Muslim and Jew, but again as demonstrating the \nindistinctness of the categories \u201cMuslim\u201d and \u201cJew\u201d rather than the ecumenism of the umma, which I take to be \nthe real thrust of Donner\u2019s argument.\n\n53.  See Shared Identities, 59\u201360; a briefer discussion appears in Muslim and Jew, 30.\n54.  Michael Lecker, M\u00fb\u1e25ammad ve-ha-Yeh\u00fbd\u00eem [Mu\u1e25ammad and the Jews] (Jerusalem: Makhon Ben-Tzvi, \n\n2014). Lecker\u2019s extensive scholarly output in English from the last twenty years is readily available in a number \nof collected volumes.\n\n55.  Alternately, we might imagine that not enough of Lecker\u2019s work addresses the religion of the Jews of \nMedina per se, although\u2014as Hughes himself would remind us\u2014it is supposedly impossible to isolate religion \nfrom other categories of identity and behavior at this time (this is the crux of his critique of Donner, which \nstrikes me as somewhat misplaced).", "start_char_idx": 77465, "end_char_idx": 81359, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "625acbdd-5502-44d4-b065-3f08181f515c": {"__data__": {"id_": "625acbdd-5502-44d4-b065-3f08181f515c", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "607e7c3a-54a9-4a7b-8479-e5828d62a0ef", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "51d29352d15e54d9b29b207a61ffd95507dd16a50e55121ebbb07e2204871bdc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "225101bd-aa58-4a92-a692-72c42dd531c1", "node_type": "1", "metadata": {}, "hash": "266bb62e838e382a3dbf2cca5bc110c52bedda128267f3f718453ea7dcba9cf2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  276\n\npositivistic conclusions about the primitive Islamic milieu on the basis of the later Muslim \nsources is simply unappealing to Hughes, as it seems to be to many scholars of a revisionist \nbent; Hughes is hardly the only contemporary scholar who seems at best indifferent to \nLecker\u2019s numerous contributions to the field, whether published in Hebrew or in English.\n\nThe problematic nature of other aspects of Hughes\u2019s navigation of the early \nhistoriographic tradition becomes apparent as he transitions from the prophetic period to \nthe early centuries of the Islamic dominion. Aspects of Hughes\u2019s treatment of the S\u012bra of \nIbn Is\u1e25\u0101q in Muslim and Jew are strong, as when he recognizes that s\u012bra traditions function \nexegetically, anchoring the interpretation of the Quran in episodes in the life of the Prophet \nrather than conveying objectively reliable historical information. He also notes that some \naspects of the s\u012bra serve to cast Mu\u1e25ammad as the fulfillment of biblical prophecy, a well-\nestablished argument in the field.56 However, he veers into somewhat dubious territory \nwhen he asserts that the first section of Ibn Is\u1e25\u0101q\u2019s work, the so-called mubtada\u02be, which \ncollects traditions on Mu\u1e25ammad\u2019s prophetic precursors, was sheared off by Ibn Hish\u0101m (d. \n218/833) and other transmitters specifically because of Ibn Is\u1e25\u0101q\u2019s copious reliance upon \nisr\u0101\u02be\u012bliyy\u0101t, which had fallen into \u201cdisrepute\u201d by this time.57 \n\nAlthough the abridgment of the S\u012brat Ras\u016bl All\u0101h has been much discussed, the claim \nthat it was judged to be necessary on the basis of on the work\u2019s proliferation of isr\u0101\u02be\u012bliyy\u0101t \nalready in the third/ninth century (as Newby, Hughes\u2019s source here, avers) is no longer \ntenable. For one thing, insofar as Ibn Hish\u0101m\u2019s motivations for his interventions into Ibn \nIs\u1e25\u0101q\u2019s work may be thought to be dogmatic in nature, this perception more likely stems \nfrom problematic narratives such as the famous Satanic Verses episode.58 As regards the \nmubtada\u02be specifically, most scholars would understand the truncation of the work as \nreflecting the rapid obsolescence of an approach to the s\u012bra that anchored it in pre-Islamic \nprophetic tradition. The wide circulation of Ibn Is\u1e25\u0101q\u2019s material on pre-Islamic history \nin other sources of the period\u2014the basis of Newby\u2019s reconstruction of the mubtada\u02be\u2014\ndemonstrates that the supposedly censorious attitude toward that material that Hughes \nattributes to Ibn Hish\u0101m and other transmitters of the s\u012bra could hardly have been \nwidespread in the early centuries of Islamic history. Insofar as objections to the inclusion \nin the S\u012bra of material on the pre-Islamic prophets arose in this period, they were more \nlikely based on evolving conceptions of genre than an aversion to reliance on materials of a \nJewish or quasi-Jewish ambience such as would prevail in some circles much later on.\n\n56.  These statements (Muslim and Jew, 21\u201322) reflect a nuanced understanding of the nature of s\u012bra and \nhow it functioned in the early period; however, they are rather familiar ones in contemporary scholarship, and \nHughes fails to cite a single corroborating source here.\n\n57.  Hughes\u2019s source is the introduction to Gordon Darnell Newby, The Making of the Last Prophet: A \nReconstruction of the Earliest Biography of Mu\u1e25ammad (Columbia: University of South Carolina Press, 1989). \nNewby\u2019s account of the evolution of the Ibn Is\u1e25\u0101q corpus was stridently criticized at the time of its publication \n(see the review of Lawrence I. Conrad, \u201cRecovering Lost Texts: Some Methodological Issues,\u201d Journal of the \nAmerican Oriental Society 113 [1993]: 258\u201363) and is quite out of date today.\n\n58.", "start_char_idx": 81363, "end_char_idx": 85085, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "225101bd-aa58-4a92-a692-72c42dd531c1": {"__data__": {"id_": "225101bd-aa58-4a92-a692-72c42dd531c1", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "625acbdd-5502-44d4-b065-3f08181f515c", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "1765d0e3c597d980f3bf0d1a70b3db175dc12d0664e6972d079f0097843a6e37", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "870adb8b-27d9-495c-9ed5-bd2be255ea11", "node_type": "1", "metadata": {}, "hash": "2c149dcb983c6193736c25fe71cdbba4f67fd7855a9de5d9f5ac25393bdb05fc", "class_name": "RelatedNodeInfo"}}, "text": "58.  On the complex history of Ibn Is\u1e25\u0101q\u2019s account of this episode, see Shahab Ahmed, Before Orthodoxy: The \nSatanic Verses in Early Islam (Cambridge, MA: Harvard University Press, 2017).", "start_char_idx": 85082, "end_char_idx": 85269, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "870adb8b-27d9-495c-9ed5-bd2be255ea11": {"__data__": {"id_": "870adb8b-27d9-495c-9ed5-bd2be255ea11", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "225101bd-aa58-4a92-a692-72c42dd531c1", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "b96333f98af0819b54587a79e88ef1a9b7769b46685e20186e69a3d8e2217818", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a5afdbf3-79bb-43ec-888f-fe60f981fcf2", "node_type": "1", "metadata": {}, "hash": "b7ed6968311afbdab58bb14168a6a1fe10f45fd672c311330f1575510f53d44d", "class_name": "RelatedNodeInfo"}}, "text": "277  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nHughes\u2019s position here demonstrates a clear misunderstanding of the history and \ndevelopment of isr\u0101\u02be\u012bliyy\u0101t as a concept. The copious preservation of Ibn Is\u1e25\u0101q\u2019s material \non pre-Islamic history itself suggests that the kind of censorial activity Hughes attributes \nto Ibn Hish\u0101m, based on the material\u2019s \u201cdisreputable\u201d association with Jews, is plainly \nanachronistic for the third/ninth century. But more to the point, much critical investigation \nof isr\u0101\u02be\u012bliyy\u0101t has shown that this construct should not be taken at face value or understood \nto be operative in the early centuries of Islamic tradition, as is still sometimes assumed. \nNumerous studies have shown that the concept of the isr\u0101\u02be\u012bliyy\u0101t is an ideological tool that \ndeveloped quite late in the history of the tradition, but the notion of a categorical opposition \nto this material because of its questionable authenticity and association with Jews and \nJudaism has often been projected back and nativized as an aspect of Muslim scholarship \nearly on, a position that simply does not hold up to critical scrutiny.59 The motivation to \ncensor the mubtada\u02be as part of a concerted effort to suppress material of a Judaic cast can \nonly fancifully be ascribed to authors and transmitters of the early centuries AH.\n\nHughes\u2019s approach to the question of the isr\u0101\u02be\u012bliyy\u0101t is unfortunate because this \nphenomenon is undoubtedly significant for his larger project; as a discourse, isr\u0101\u02be\u012bliyy\u0101t is \na preeminent example of an ideologically freighted form of traditional Muslim engagement \nwith Judaism. The idea of the isr\u0101\u02be\u012bliyy\u0101t as a corpus of traditions that contaminated and \nundermined a pure, genuinely \u201cIslamic\u201d form of knowledge handed down from the Prophet \nand the salaf is one component of an ideology of separation or boundary-drawing between \nSunnism and various supposed heterodoxies that developed in the post-Mongol era\u2014\nassuming, as many would, that the Mamluk-era jurist Ibn Taymiyya (d. 728/1328) should be \nrecognized as the watershed figure in that development. Asserting that there was authentic \nhostility to supposed Jewish intrusions into the pure stream of prophetically validated \nreligious knowledge from Islam\u2019s very beginnings, or even in the early centuries AH, or \nthat a corpus of so-called isr\u0101\u02be\u012bliyy\u0101t could be objectively demarcated and partitioned off \nfrom genuinely Muslim lore, is to naturalize and validate a much later, conspicuously \npolemical, conception of the received tradition. Concerned as he is with the dynamics of \ndifferentiation and separation that have contributed to false ideas of a coherent distinction \nbetween Judaism and Islam\u2014a distinction Hughes repeatedly avers was objectively lacking\u2014\none would imagine that he would be more sensitive to the function of the very category of \nisr\u0101\u02be\u012bliyy\u0101t as an ideologically motivated discursive tool used to promote a myth of pristine \norigins for the received tradition of Islamic religious knowledge. (One also imagines that \nHughes should have been more sensitive to anachronistic arguments, given his propensity \nto target them in others\u2019 works.) Curiously, when Hughes discusses the importance of such \norigin myths elsewhere, no reference to the discourse of isr\u0101\u02be\u012bliyy\u0101t is to be found, though \nit would have augmented his argument considerably. I will return to this point presently.\n\n59.  See Roberto Tottoli, \u201cOrigin and Use of the Term Isr\u0101\u02be\u012bliyy\u0101t in Muslim Literature,\u201d Arabica 46 (1999): \n193\u2013210 and Michael Pregill, \u201cIsr\u0101\u02be\u012bliyy\u0101t, Myth, and Pseudepigraphy: Wahb b. Munabbih and the Early Islamic \nVersions of the Fall of Adam and Eve,\u201d Jerusalem Studies in Arabic and Islam 34 (2008): 215\u201384, esp. 237\u201341. \nHughes cites the latter article in his bibliography in Shared Identities but seems to miss the import of my \nargument.", "start_char_idx": 85273, "end_char_idx": 89130, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a5afdbf3-79bb-43ec-888f-fe60f981fcf2": {"__data__": {"id_": "a5afdbf3-79bb-43ec-888f-fe60f981fcf2", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "870adb8b-27d9-495c-9ed5-bd2be255ea11", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "73374d635e1718d919f7d8626fc8318c480c99dece44ce33963a7a6c8418abdf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c444a090-428b-4ae9-9282-2cb889084b23", "node_type": "1", "metadata": {}, "hash": "ba1ac32531d462595c370d6e4ce38bc27d8fc1201b826a2331b62aeb47e403d6", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  278\n\nHughes\u2019s approach to other primary sources for the period and their interpretation is \nsimilarly problematic.60 One of these is the Doctrina Jacobi nuper baptiziati, a complex text \nin the Christian adversus iudaeos tradition that has attracted scholarly attention both for its \nputatively accurate attendance to actual Jewish beliefs on the eve of Islam and for certain \nstatements it makes about Mu\u1e25ammad, in particular its seeming attestation of Jewish belief \nin Mu\u1e25ammad as a herald of the Messiah. Notably, the date of the text has been disputed: \nsome see it as genuine contemporary testimony to early Jewish support for Islam as a \nmessianic movement, while others note that at least some of the claims made in the text \nclearly reflect later conceptions.61 Hughes repeatedly cites the text (consistently referring \nto it as the Doctrina Iacoba) as evidence of the interconnection and porousness of the \nthree monotheisms at the time, seeing groups from each community genuinely marshaled \ntogether under the apocalyptic banner of early Islam: \u201ca rather generic late antique \napocalypticism encompasses Jews, Christians, and Muslims.\u201d62 However, the most cautious \nreading of the Doctrina is that it has conflated the Jewish belief that the rise of Islam is a \nharbinger of the coming of the Messiah (a plausible claim borne out by other sources) with \nthe notion of actual active Jewish support for Islamic dominion (a rather less plausible one). \nIt is more problematic, in my view, to read the text as evidence that Jews widely embraced \nIslam, that the movement was perceptible from the outside as \u201cecumenical\u201d and friendly to \nJews, or\u2014the notorious reading of Patricia Crone and Michael Cook\u2019s Hagarism\u2014that proto-\nIslam was rooted in a kind of Jewish messianic revolt. (I would judge all of these claims to be \nrather farfetched, as they seem to me to misconstrue what are at most polemical assertions \nabout Jews in the Doctrina, but again, I admit that there is disagreement about all this.) \nAt most, what the Doctrina seems to testify to is the coincidence of Jewish and Christian \napocalyptic expectations on the eve of Islam, and that the mission of Mu\u1e25ammad and the \nsubsequent Arab conquests appeared to validate those expectations in the eyes of both.63 \n\n60.  In Muslim and Jew Hughes raises the subject of \u201cnon-canonical\u201d sources that shed light on early Islam \n(p. 26), though what he actually seems to mean are references to the Prophet and the rise of Islam found in \nearly non-Muslim sources. These texts are indeed technically \u201cnon-canonical\u201d from the Islamic perspective, \nin distinction to the Quran and hadith, but this strikes me as a rather idiosyncratic way to characterize them. \nI infer that the choice of label is motivated by Hughes\u2019s desire not to project confessional categories onto the \nsources, his whole point being that we should not reify the distinctions between Islam and other traditions in \nthis period. \n\n61.  The established consensus among scholars of Late Antiquity is that the text is genuinely dateable to the \n630s. Among Islamicists, this dating is accepted by Robert Hoyland and Shoemaker (Robert G. Hoyland, Seeing \nIslam as Others Saw It: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam \n[Princeton, NJ: Darwin Press, 1997], 55\u201361; Shoemaker, Apocalypse of Islam, 87\u201389, and compare his treatment in \nA Prophet Has Appeared: The Rise of Islam through Christian and Jewish Eyes [Oakland: University of California \nPress, 2021], 37\u201344). However, Sean Anthony favors a later date of composition sometime around the 670s (Sean \nW. Anthony, \u201cMu\u1e25ammad, the Keys to Paradise, and the Doctrina Iacobi: A Late Antique Puzzle,\u201d Der Islam 91 \n[2014]: 243\u201365, now reiterated in Muhammad and the Empires of Faith: The Making of the Prophet of Islam \n[Oakland: University of California Press, 2020], 41\u201358).\n\n62.", "start_char_idx": 89134, "end_char_idx": 93114, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c444a090-428b-4ae9-9282-2cb889084b23": {"__data__": {"id_": "c444a090-428b-4ae9-9282-2cb889084b23", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a5afdbf3-79bb-43ec-888f-fe60f981fcf2", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "ec6c35c2613c7a157bd0aeb387652469f5a0fc89626e5e34ad66fbe9cc4ae791", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9eeecd85-b6c9-4f36-b965-947dad539726", "node_type": "1", "metadata": {}, "hash": "95cdd482e21dacbe7a6dd348ff5d9ef8eca3eafb675b5d5058d48b32d06dcc9a", "class_name": "RelatedNodeInfo"}}, "text": "62.  Muslim and Jew, 27. As Hughes himself acknowledges, much of this chapter recycles material from his \narticle \u201cReligion without Religion,\u201d and so this passage recapitulates the mishandling of the Doctrina found \nthere (pp. 877\u201378).\n\n63.  Hughes\u2019s main source for his discussion of the Doctrina is Shoemaker\u2019s The Death of a Prophet: The End \n\n\n\n279  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nIt seems like a significant overreading to suggest that the text is proof that \u201cthe three \nmonotheisms are not separate from one another at this point in history.\u201d64\n\nHughes\u2019s discussion of the Doctrina is closely linked to the subject of the sect of the \nIsawiyya; Hughes views both that movement and the \u201cpolythetic and inclusive\u201d messianic \nliterary works of the period as reflecting the spirit of an age in which Jewish, Christian, \nand Muslim groups circulated, absorbed, and operationalized numerous ideas and claims \nthat would later be branded as heterodox.65 For Hughes, as for Wasserstrom before him, \nthis shadowy sect is particularly valuable as prime evidence of the reciprocity of messianic \ndevelopments among Muslims and Jews in the early period.66 Muslims drew on Jewish \ntraditions about the Messiah in articulating their own ideas about the imminence of the \neschaton, while \u201chybrid\u201d or \u201csyncretic\u201d groups such as the Isawiyya seem to have remained \noriented toward a publicly Jewish identity as they articulated a theology that strongly \noverlapped with emergent forms of early Shi\u02bfism. The Isawiyya apparently combined \nMuslim and Jewish terms, concepts, and practices in such a way as to be legible to both \ncommunities; their theology was Muslim, but their rituals were Jewish (Jewish enough \nthat they apparently intermarried with Rabbanites, according to Shahrast\u0101n\u012b). As Hughes \ncleverly puts it, the group appears to have operated in that liminal space \u201con the margins \nof the hyphen in the phrase \u2018Jewish-Muslim.\u2019\u201d67 For him, they epitomize (to again invoke his \nterms) the type of the Muslimjew or Jewmuslim that ultimately challenges the conceptual \nstability of the terms Jew and Muslim, which scholars have only artificially naturalized as \nantipodes. As I read them, a crucial difference between Wasserstrom and Hughes seems \n\nof Muhammad\u2019s Life and the Beginnings of Islam (Philadelphia: University of Pennsylvania Press, 2011), who \nhere sees both the Doctrina and the Secrets of Shim\u2019on bar Yo\u1e25ai as testifying to Jewish believers (or Believers) \naligned with Mu\u1e25ammad\u2019s community (pp. 20\u201333), though Shoemaker seems rather more cautious about such \nclaims in his more recent Apocalypse of Empire.\n\n64.  Muslim and Jew, 27, reiterating \u201cReligion without Religion,\u201d 878.\n65.  Shared Identities, 70\u201375; the reference to \u201cpolythetic and inclusive messianic works\u201d (specifically the \n\nDoctrina and the Secrets of Shim\u2019on bar Yo\u1e25ai) is on p. 74. Hughes\u2019s reliance on Wasserstrom is particularly \nstrong here.\n\n66.  Hughes here attributes a peculiar claim to Shlomo Pines, stating that Pines argued that the Isawiyya were \ndirectly \u201cinfluenced\u201d by apocalyptic sources such as the Doctrina; Hughes critiques this view as reducing the \ncomplex dynamics that gave rise to the sect to mere \u201cborrowing\u201d facilitated by the circulation of texts (Shared \nIdentities, 71\u201372). The Pines piece cited here is \u201cThe Jewish Christians of the Early Centuries of Christianity \naccording to a New Source,\u201d Proceedings of the Israel Academy of Sciences and Humanities 2, no. 13 (1966), \nwhich discusses the then-recently discovered Tathb\u012bt dal\u0101\u02beil al-nubuwwa of Q\u0101\u1e0d\u012b \u02bf Abd al-Jabb\u0101r and advances the \ncontroversial thesis that this eleventh-century Mu\u02bftazilite text preserves evidence of the endurance of Jewish \nChristianity well into the Islamic period.", "start_char_idx": 93111, "end_char_idx": 96883, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9eeecd85-b6c9-4f36-b965-947dad539726": {"__data__": {"id_": "9eeecd85-b6c9-4f36-b965-947dad539726", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c444a090-428b-4ae9-9282-2cb889084b23", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "a7ef88becacaafddff16eb2327870110db094706ded96bc18c5ab85cbff1db89", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "012d78ab-ca50-4d9a-b2b6-5b08c1983b58", "node_type": "1", "metadata": {}, "hash": "b3819d410f13b8ec4a7f574551d2c6823ba22a83fbcac5f10b7ffe297feb6bad", "class_name": "RelatedNodeInfo"}}, "text": "Pines briefly mentions the founder of the Isawiyya, Ab\u016b \u02bf \u012as\u0101 al-I\u1e63fah\u0101n\u012b, \nat 44\u201345; however, the textualist argument for \u201cinfluence\u201d of apocalyptic texts on the movement decried by \nHughes is nowhere to be found in Pines\u2019s long article. Nor is there any reference here to the Doctrina or any \nother apocalyptic text. The gist of Wasserstrom\u2019s critique of Pines is not that the latter overstates processes \nof \u201cinfluence\u201d in the emergence of the Isawiyya but rather that he mistakenly insists that the group is a late \nsurvival of an authentically ancient Jewish Christianity and not a reflex of contemporary Islamic phenomena \n(Wasserstrom, Between Muslim and Jew, 37\u201338, and cf. the comparison with the approach of Israel Friedlaender \nat 82).\n\n67.  Shared Identities, 73.", "start_char_idx": 96884, "end_char_idx": 97659, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "012d78ab-ca50-4d9a-b2b6-5b08c1983b58": {"__data__": {"id_": "012d78ab-ca50-4d9a-b2b6-5b08c1983b58", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9eeecd85-b6c9-4f36-b965-947dad539726", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "613d23627c216f6ae9fedb3310cfa81887b25d9f9aeb12038099b5e5c5eac8de", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4a751975-e688-4715-af9b-0da1809783c5", "node_type": "1", "metadata": {}, "hash": "3d3c0d0f6c4016b155695b3eb64d46d541b5438561a4da7300c35c9a6f19f39b", "class_name": "RelatedNodeInfo"}}, "text": "67.  Shared Identities, 73.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  280\n\nto lie in how typical each imagines the Isawiyya and other \u201chybrid\u201d groups to be. For \nWasserstrom, such groups are provocative because they are so anomalous, compelling us to \ninterrogate our theoretical and phenomenological assumptions (particularly the absence of \nJewish sectarianism between the Second Temple period and the Karaites). For Hughes, by \ncontrast, the Isawiyya seem to be exemplary, demonstrating an ambiguity in the distinction \nbetween Jew and Muslim that he sees as chronic, pervasive, and persistent.68\n\nIn Shared Identities, Hughes\u2019s discussion of the Isawiyya segues to the Secrets of Shim\u2019on \nbar Yo\u1e25ai, a Jewish apocalyptic text dated to around the mid-eighth century CE; Hughes \nholds that this work is significant for his argument because it \u201cidentifies Muhammad as the \nfulfillment of Jewish messianic speculation.\u201d69 Hughes is correct in noting that the work is \nevidence of a kind of feedback loop between Jewish and Muslim communities in this period, \nas the Secrets \u201crecycles Muslim apocalyptic speculation, some of which had already been \nparadoxically recycled from Jewish sources by early Muslims.\u201d70 He elegantly describes the \ncreative process that generated the text as an example of \u201ccollective world-making in an \nenvironment wherein ideas moved freely between porous boundaries,\u201d but perplexingly, \nhe concludes the paragraph by stating: \u201cThe result is that it is impossible to know what \nis \u2018Jewish\u2019 and what is \u2018Muslim.\u2019\u201d71 This verdict seems farfetched to me, since what this \nsource testifies to is the availability of shared symbolic and imaginative resources to diverse \ncommunities operating in the early Islamic period, a kind of messianic-apocalyptic koine, \nbut one whose meaning was clearly contested by the various participants who appropriated \nand deployed this koine for their own ends. \n\nI imagine that Hughes would likely see this as an oversimplification, but to me it seems \nrather evident that the deployment of this koine to advance an argument for Islam as \nthe final prophetic dispensation may simply be called \u201cMuslim,\u201d while its deployment \nas a prophecy of the imminent redemption of Israel may be called \u201cJewish.\u201d The specific \norigins of particular aspects of the koine may be ambiguous, but as operationalized in \nthe Secrets, it is not evidence of blurred boundaries; it is evidence of the articulation of \na specific communitarian and sectarian orientation through contesting the meaning of \nthe aforementioned shared symbolic and imaginative resources. I am not even sure that \n\u201ccollective worldmaking\u201d is really an accurate characterization of this dynamic, since this \n\u201ccollective worldmaking\u201d was pursued in the service of mutually incompatible worldviews. \nThis is abundantly clear in the Secrets, because the text as redacted contains at least two \nstrata: an early one that presents the Ishmaelite kingdom as a divine instrument used to \ndeliver the Jews from Rome and thus as a harbinger of the redemption\u2014a clear endorsement \n\n68.  Another significant difference in their approaches is highlighted by Hughes himself: whereas Wasserstrom \npresents the Isawiyya and other contemporary Jewish groups as reacting to Islamicization, Hughes sees them as \n\u201ccaught up in\u201d that very process\u2014embedded and participating in larger religious, political, and cultural trends \nthat ultimately shaped both traditions (Shared Identities, 77).\n\n69.  Shared Identities, 76. To be fair, this characterization is Shoemaker\u2019s, who uses almost the exact same \nphrasing, \u201cthe fulfillment of Jewish messianic expectations\u201d (Death of a Prophet, 24), though he is not cited \nhere.\n\n70.  Shared Identities, 77. It is unclear to me why the \u201cparadoxically\u201d should be necessary here.\n71.  Ibid.", "start_char_idx": 97632, "end_char_idx": 101489, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4a751975-e688-4715-af9b-0da1809783c5": {"__data__": {"id_": "4a751975-e688-4715-af9b-0da1809783c5", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "012d78ab-ca50-4d9a-b2b6-5b08c1983b58", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "24b30e937917dc33a62018cb6dedcb55ae7ad8a956c4f2b8b78f4d36d6075731", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "70273e2e-b6b4-4fce-be30-96651aa72d00", "node_type": "1", "metadata": {}, "hash": "d4e6ab3cdf3f1469d8a0da603fdea64da793ca4315e8b7edb6259e51e2ceed6a", "class_name": "RelatedNodeInfo"}}, "text": "281  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nof and participation in the imperial eschatology seemingly embraced by the Umayyad \ndominion in the first/seventh century\u2014and a later one that is considerably more negative \nregarding that dominion. But neither stratum should really be understood as presenting \nthe Prophet as the \u201cfulfillment of Jewish messianic speculation.\u201d72 At best, the coming of \nMu\u1e25ammad is here interpreted as a positive sign of the imminence of the messianic era; \nat worst, it is understood as the beginning of the Messiah\u2019s birth pangs, a time of extreme, \nthough portentous, suffering for Jews. As extant, the Secrets testifies to both viewpoints, \nand neither represents Islam as anything but instrumental.\n\nAt most, one might argue that the Secrets contains evidence that some Jews in the \nUmayyad period saw the caliphate favorably and even assimilated it into older schemes of \nthe imperial succession that would precede the advent of the messianic age, though this \nview would be tempered not long after. It is peculiar that Hughes does not recognize the \ncomposite nature of the text of the Secrets and thus the disparate perspectives that inform \nit, given that he quotes the text according to a witness from the Cairo Geniza that actually \nrefers to Mu\u1e25ammad disparagingly as \u201ca crazy man possessed by a spirit . . . [who] speaks \nlies about the Holy One\u201d; this is seemingly an emendation of an originally pro-Umayyad \ntradition in the text that brings it into line with the later tradition that is here redacted \ntogether with it. One would think that all this signals a text that is clearly Jewish in \noutlook\u2014though perhaps complicating our ideas of the boundaries of Judaism\u2014and not by \nany means identifiable as Muslim.73 Overall, Hughes is right to emphasize that messianism \nprovides us with a distinctive basis for studying Jewish-Muslim engagements, as messianic \ngroups \u201cdraw upon sets of decentralized messianic narratives to carve out ontic space for \nthemselves\u201d\u2014a clear improvement over prevailing approaches to the traditions as cleanly \ndefined binaries.74 But in the end, Hughes overstates the degree to which the messianic \nenthusiasms shared by Jews and Muslims in the early Islamic period really represent some \nkind of collective enterprise. Apocalypticism may have been a common discourse legible to \ndifferent groups, but that discourse was deployed to articulate utterly dichotomous truth-\nclaims. There was nothing \u201cgeneric\u201d about its expressions at all.\n\nThere are numerous other sources and phenomena from the early Islamic period that \nwould have further supported or nuanced Hughes\u2019s argument in both works yet curiously \nremain unmentioned in either book.75 These omissions are sometimes rather perplexing; \n\n72.  On the Secrets and imperial eschatology, see Shoemaker, Apocalypse of Empire, 98\u2013100; on the redactional \nstrata in the text, see the discussion, translation, and commentary of John C. Reeves in Trajectories in Near \nEastern Apocalyptic: A Postrabbinic Jewish Apocalypse Reader (Leiden: Brill, 2006), 76\u201389.\n\n73.  Hughes\u2019s source for the text of the Secrets is the classic discussion of Bernard Lewis (\u201cAn Apocalyptic \nVision of Islamic History,\u201d Bulletin of the School of Oriental and African Studies, 13 [1950]: 308\u201338), who actually \ntakes note of both the original and the pejorative readings registered in the witnesses, though Hughes oddly \ndoes not acknowledge the original reading that supports his argument. Compare Reeves, Trajectories, 79, n. 20. \nHughes\u2019s discussion in Muslim and Jew, 28\u201329, an abbreviation that makes the same points and cites the same \nsource, likewise acknowledges only the pejorative reading.\n\n74.  Shared Identities, 81.\n75.  As just one example, Hughes is aware\u2014again following Wasserstrom\u2014that the interface between the \n\nearly Shi\u02bfa and contemporary Jewish movements represents a productive site of inquiry regarding his concerns,", "start_char_idx": 101493, "end_char_idx": 105450, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "70273e2e-b6b4-4fce-be30-96651aa72d00": {"__data__": {"id_": "70273e2e-b6b4-4fce-be30-96651aa72d00", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4a751975-e688-4715-af9b-0da1809783c5", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "af048676ef15ef04130d5fa2c9c86f76b82c2fec34cc441de7495c917bd6a49d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7512f6d6-abd8-4630-a241-61ccf93f785e", "node_type": "1", "metadata": {}, "hash": "eda831db3664396ee2b5133ebb017f04683ce70313e60aaad575f2e31f9774e5", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  282\n\nfor example, though he is concerned with boundary construction and the delineation \nof discourses about the other, Hughes never mentions the word dhimm\u012b and omits any \nreference to the Pact of Umar or the narratives about \u02bfUmar b. al-Kha\u1e6d\u1e6d\u0101b\u2019s interactions \nwith Jews, though these are crucial for understanding the normative discourse surrounding \nsocial and religious boundaries between Muslims and non-Muslims through the premodern \nperiod.76 Further, the study of Jews and Christians as imperial subalterns in the caliphal \nperiod into the Middle Ages flourishes in contemporary scholarship, yet Hughes ignores \nmuch of the recent secondary literature relevant to his arguments. Overall, one gets the \nsense that Hughes overstates his case for the blurriness of categorical distinctions between \nJews and Muslims in the early period, and that this misprision is exacerbated by his chronic \nmisreading of texts and lack of attention to critical debates in the scholarly literature. \nAlthough social configurations and religious orientations certainly mapped differently in \nthe early Islamic period than they would later and were no doubt characterized by some \nfluidity in certain circumstances, the claim that boundaries were totally porous and that \ndistinctions did not matter at all in this period seems like a clear exaggeration to me. It is \nespecially implausible because of the evident propensity in this period for identity markers \nto be used strategically and ideologically as critical signifiers in apologetic and polemical \ndiscourse, beginning with the Quran itself. \n\n \nWas \u201cIslamic Judaism\u201d Invented?77\n\nIt is important not to lose sight of Hughes\u2019s wholly admirable agenda of adopting a more \ntheoretically sophisticated approach to the Muslim-Jewish relationship and critiquing the \ntaxonomies and frameworks typically applied to the study of these communities in their \nformative period, with the ultimate goal of interrogating the nature of religious identity \nitself. Putting aside the various issues of specialist concern that Hughes\u2019s treatment of \nparticular bodies of evidence and areas of scholarship raises, we might ask whether his \nwork succeeds overall as an exercise in the critical study of religion. That is, does Hughes \nattain a more theoretically nuanced approach to the material, especially one that is of \nprobative value for larger questions in the discipline of religious studies per se?\n\nFrom the outset, one might note that Hughes\u2019s inconsistent approach to historical \nevidence demonstrates why his explicit location of his own work at a supposedly higher \nlevel of theoretical conjecture and insight is problematic. Aside from that, we might ask \nexactly how such an Archimedean positioning of oneself as a theorist or religionist above \n\nbut this possibility is barely fleshed out in either book, despite the significant research that has been done on \nthe early Shi\u02bfa over the last two decades (e.g., Hughes cites Wasserstrom on Ibn Saba\u02be but totally overlooks the \nimportant study of Sean W. Anthony, The Caliph and the Heretic: Ibn Saba\u02be and the Origins of Sh\u012b\u02bfism [Leiden: \nBrill, 2012]). Hughes\u2019s treatment of Shi\u02bfism is particularly idiosyncratic (if not erroneous) at times, as when he \nrefers to the Kharijites as pro-\u02bfAlid and subsumes them under the rubric of ghul\u0101t (Shared Identities, 71).\n\n76.  See the robust treatments in Lassner, Jews, Christians, and the Abode of Islam and Milka Levy-Rubin, \nNon-Muslims in the Early Islamic Empire (Cambridge: Cambridge University Press, 2011). Both studies are \nignored by Hughes. Lassner\u2019s book, in particular, overlaps in many ways with the concerns of Shared Identities.\n\n77.  With apologies to Brian Pennington for the shameless pastiche of his book title: Was Hinduism Invented? \nBritons, Indians, and the Colonial Construction of Religion (Oxford: Oxford University Press, 2005).", "start_char_idx": 105455, "end_char_idx": 109423, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7512f6d6-abd8-4630-a241-61ccf93f785e": {"__data__": {"id_": "7512f6d6-abd8-4630-a241-61ccf93f785e", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "70273e2e-b6b4-4fce-be30-96651aa72d00", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "48838c4d4c3a0c2af5b5a8b1f591f161759f8cb059979642a93b7fabd2eebe79", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cbc463d8-4454-457c-8c8d-db82e824c18e", "node_type": "1", "metadata": {}, "hash": "ff20a7cf70f99c12012b6b6f86d195ab5de7848be95a5e58df66d0b9d0445f01", "class_name": "RelatedNodeInfo"}}, "text": "283  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nand apart from the narrow details of historical or textual specifics is ideally meant to \nwork. What methodology should religionists follow in order to transcend the conventional \nlimitations of overly detail-oriented \u201cmicro study,\u201d and what are the rules of the game? Can \nsuch an attempt at achieving a god\u2019s-eye view of the phenomena under discussion actually \nyield cogent insights? \n\nI agree wholeheartedly with Hughes\u2019s basic diagnosis of the problem: much historical \nand contemporary scholarship on premodern Muslims and Jews still labors under overly \npositivistic and sometimes anachronistic assumptions that project the stable and well-\ndefined categories of a later age back to the formative period and reify ethnic, religious, \ncultural, national, or even racial essences as the basis of premodern identities. These reified \nessences often come into play when scholars seek to imagine intercommunal relations \ntransactively, positing that groups have reciprocally \u201cinfluenced\u201d one another through \ndifferent phases in which one \u201cloans\u201d elements that the other \u201cborrows.\u201d All of this is \nripe for reexamination and reevaluation. Adopting a more nuanced perspective, we may \nrecognize that it is the phenomenon of engagement and exchange across permeable and \neven purely notional boundaries that is itself definitive for various groups exhibiting highly \ncontingent and fluid characteristics profoundly shaped by the particulars of specific social \nand cultural circumstances. Thus, to overcome anachronistic essentialisms, we should \nattempt to understand the posture and attitude of groups as they engage in moments of \ndynamic interaction as the most salient means of apprehending how communities construct \nthemselves and their others\u2014or rather, construct themselves by means of constructing \ntheir others. Hughes foregrounds this perspective when he asserts, in Boyarinesque mode, \nthat his goal is to show how Judaism and Islam\u2014like Judaism and Christianity in a previous \nage\u2014\u201cemerged dialectically with and from one another.\u201d78\n\nHowever, when we scrutinize the specifics of Hughes\u2019s approach to the Muslim-Jewish \nencounter\u2014epitomized by his statement (again strongly echoing Boyarin) that \u201cthe \u2018history\u2019 \nof the border between Judaism and Islam has primarily been interpretive and that what \nbrings it into existence is a set of imaginative acts\u201d79\u2014one wonders whether this perpetual \ninsistence on fluidity, blurry boundaries, and lack of clear definitions is perhaps at times \nmisplaced.80 Following Wasserstrom, Hughes sees the early Islamic period as characterized \nby an abundance of \u201cmanifold and overlapping Muslim and Jewish subcultures that shared \na common vocabulary and set of taxonomies,\u201d a diversity that supposedly persisted into \nthe Middle Ages.81 For Hughes, as for Wasserstrom, this diversity is epitomized by the \naforementioned sect of the Isawiyya, but\u2014as already noted\u2014one often gets the impression \n\n78.  Shared Identities, 5.\n79.  Ibid., 18.\n80.  Hughes\u2019s debt to Boyarin is acknowledged explicitly (e.g., Shared Identities, 4), though perhaps not often \n\nenough. One detects other theoretical precursors lurking in the background, for example Bruce Lincoln\u2019s work \non discourse and authority; Lincoln is credited once in this role alongside J. Z. Smith and Russell McCutcheon \n(ibid., 3) but not again. Judith Butler\u2019s germinal thought on the performative nature of identity seems to me \nto be quite relevant here as well, though their work is not cited by Hughes in either book (and only once in \nBoyarin\u2019s Border Lines).\n\n81.  Shared Identities, 19.", "start_char_idx": 109427, "end_char_idx": 113082, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cbc463d8-4454-457c-8c8d-db82e824c18e": {"__data__": {"id_": "cbc463d8-4454-457c-8c8d-db82e824c18e", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7512f6d6-abd8-4630-a241-61ccf93f785e", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "b20699e7a64cd0fcfcd60f4d3a40db5a1f9bad66976f348bd34e7443f8d528f9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4adfa429-1fee-4f0a-b9a7-2c2105d42be0", "node_type": "1", "metadata": {}, "hash": "677584d1fb90d9f0baf8db9adfee49c4052675fa7018d440ceabcfe7872e9b33", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  284\n\nthat Hughes sees this diversity, manifest in a plenitude of overlapping social formations, \nas both pervasive and persistent. Thus, the Isawiyya are not an anomalous case that tests \nour assumptions about norms; rather, Hughes sees fluidity itself as the norm, in numerous \nsettings, for quite some time. \n\nI readily admit that such an approach is a refreshing alternative to the prevailing view \nin much of the classic scholarship in the field, in which Judaism and Islam are perceived \nas wholly separate and integral monoliths that are largely unchanging in their historical \nessences, with the occasional moments of interface between them characterized as \nisolated instances of exchange (the transactive movement of some quantum from one \nto the other group), convergence (the metaphorical intersection of two discrete bodies \nmoving in parallel courses throughout time), or hybridity (the exceptional grafting of two \noriginally discrete species together to make a third entity distinct from both).82 As Hughes \nskillfully demonstrates, this approach, especially common among Jewish historians of the \nnineteenth and twentieth centuries, was particularly motivated by an emphasis on Jewish \ndistinctiveness, predicated upon the notion of an unchanging ethical core eternally at the \nheart of Judaism across the centuries, as well as an anxiety about that Jewish core being \ncontaminated by external factors, especially aspects of Arab and/or Muslim culture.83 Such \na conception of the Jewish-Muslim encounter, constructed as an apologetic for Jewish \ndistinction, significantly underestimates the dynamism and vitality of both communities, as \nwell as effacing the integral role that encounter played in their mutual development.\n\nScholars of religion have long recognized that boundary construction and maintenance \nnot only are traditional obsessions of religious authorities but have often been replicated in \nvarious ways in the modern field of religious studies itself. Previous generations of scholars \nimplied or explicitly asserted that various religious phenomena can be neatly organized \nand cleanly demarcated, in theory and in practice; in directing considerable amounts of \nintellectual labor toward this goal, scholars often inadvertently recapitulated the normative \nand prescriptive discourses indigenous to the very traditions they sought to objectively \ndescribe. As scholars\u2019 primary means of access to information about traditions, especially \npremodern ones, has been the literature generated through such normative discourses,  \nin whatever cultural milieu and historical setting, the field has unfortunately often \nexhibited a characteristic confusion of prescriptive claims with lived religious realities, \nwhich more often than not tend to be messy, diverse, and inchoate (like most realms of \nhuman endeavor).\n\n82.  Another familiar metaphor is intertwining, made famous as a metaphor for Jewish-Muslim engagements \nby the influential monograph of Hava Lazarus-Yafeh, Intertwined Worlds: Medieval Islam and Bible Criticism \n(Princeton, NJ: Princeton University Press, 1992). Intertwining implies that two separate things have come \ntogether to make up a single strand, balancing the notion of unity with that of distinctiveness and separability. \nIt is the latter aspects that Hughes would likely find objectionable in the metaphor.\n\n83.  This theme is a familiar one in religious studies, the quest for pristine origins of religious traditions \nhaving been thoroughly exposed by contemporary scholars such as Russell McCutcheon (Manufacturing \nReligion: The Discourse on Sui Generis Religion and the Politics of Nostalgia [Oxford: Oxford University Press, \n1997]) and Tomoko Masuzawa (In Search of Dreamtime: The Quest for the Origin of Religion [Chicago: University \nof Chicago Press, 1993]), both of whom Hughes cites in Shared Identities.", "start_char_idx": 113086, "end_char_idx": 117042, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4adfa429-1fee-4f0a-b9a7-2c2105d42be0": {"__data__": {"id_": "4adfa429-1fee-4f0a-b9a7-2c2105d42be0", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cbc463d8-4454-457c-8c8d-db82e824c18e", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "4f4e91fdf217606b2ff39a734a1e9ccf37911a9620a2fb4ab2159650c3158cd7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f230609e-2385-49ed-afaf-64388e6c2c46", "node_type": "1", "metadata": {}, "hash": "7dcc26ff6cf7a37f93a7e0e39be61c57c75e45e55a7ac0fbcd26838eaea3ca14", "class_name": "RelatedNodeInfo"}}, "text": "285  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nThe main analytical payoff of work exposing the underlying ideologies and \nunacknowledged blind spots of the field is the insight that the idealizing perspectives \nof religious authorities preserved in canonical texts and other literary sources should \nnot be confused with the elusive historical realities of social configurations, quotidian \npractice, and non-elite worldviews. That said, it is ironic that throughout Hughes\u2019s work, \nwhich emphasizes the fluidity of phenomena and the artificiality of attempts at boundary \nconstruction, the distinction between lived realities and normative discourse is itself \nblurred. \n\nIn chapter 4 of Shared Identities (\u201cThe Manufacture of Orthodoxy\u201d), Hughes transitions \nto a discussion of what he repeatedly terms \u201cIslamic Judaism,\u201d a form or forms of Jewish \ndiscourse in the high Middle Ages that sought to construct a new Jewish normativity while \noperating in the realm of\u2014and thus being fundamentally shaped by\u2014Islamic (or Islamicate) \ndiscourse.84 Here Hughes deliberately moves to counter older scholarly approaches and \nbiases: thus, he explains \u201cIslamic Judaism\u201d as a mode in which Jews \u201cthink Arabically and \nIslamically,\u201d though Goitein and others characterized the work of such figures as Sa\u2019adya \nGaon and Maimonides as reflecting only a superficial Islamic \u201cinfluence\u201d on Judaism.85 \n\nOne can certainly sympathize with Hughes\u2019s desire to overcome the reified categories \nand essentialism that constrain earlier studies of these major intellectual figures of the \nIslamic Middle Ages. But we might also note a particular tension surrounding notions \nof identity and distinction that emerges here and subsequently recurs throughout both \nof Hughes\u2019s books. One imagines that by the period under discussion, both Judaism and \nIslam had developed enough to be readily distinguishable, at least in theory if not always \nin practice\u2014though the juridical prescriptions enforcing social distinctions would have \nmade the boundary between Muslims and Jews real enough. Islam, in particular, was \nculturally, politically, and legally dominant in the Abbasid era, and so the Jews of Muslim \nlands constituted a subculture, but one that was so thoroughly shaped by prevailing Islamic \npatterns, norms, and frameworks that it came to be fundamentally \u201cIslamic\u201d in character, \norientation, and articulation.86 This would actually seem to imply much less blurriness than \n\n84.  A condensed summary of Hughes\u2019s perspective on the phenomenon of \u201cIslamic Judaism\u201d that emphasizes \nits emergence out of the dazzling variety of expressions of Jewish identity that prevailed during the geonic \nperiod is found in his \u201cMessianism and the Shadow of History: Judaism and Islam in a Time of Uncertainty,\u201d \nin Islamic Studies Today: Essays in Honor of Andrew Rippin, ed. Majid Daneshgar and Walid Saleh, 145\u201363 \n(Leiden: Brill, 2017). Here again the familiar leitmotifs of Hughes\u2019s books abide: the importance of normative \nrabbinic Judaism has been overstated, boundaries between Judaism and Islam were blurred or nonexistent in \nthe formative period, and many forms of Jewish belief and practice were functionally indistinguishable from \ntheir Muslim counterparts in the early Islamic milieu. \n\n85.  Shared Identities, 83. The phrase \u201cIslamic Judaism\u201d appears a number of times in both Shared Identities \nand Muslim and Jew and should be understood as central to Hughes\u2019s thinking on the subject at hand.\n\n86.  Whether minority groups impacted by Islamic cultural patterns may be thought to have performed \nIslam within the contours of their own traditions is a question usefully provoked by Shahab Ahmed\u2019s much-\ndiscussed What Is Islam? The Importance of Being Islamic (Princeton, NJ: Princeton University Press, 2015), \nwhere he gives the example of Sikh wrestlers who ritually invoke \u02bfAl\u012b before competing (pp. 445\u201346). (Ahmed\u2019s \nconception of Islam as performative itself strongly echoes Butler, who is ignored by Ahmed as well as Hughes.) Of \nthe numerous scholars overlooked by Hughes, Ahmed is one of the most conspicuous, as many of his theoretical", "start_char_idx": 117046, "end_char_idx": 121193, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f230609e-2385-49ed-afaf-64388e6c2c46": {"__data__": {"id_": "f230609e-2385-49ed-afaf-64388e6c2c46", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4adfa429-1fee-4f0a-b9a7-2c2105d42be0", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "215f734de52e8935ee35d40d0e9dd25755b0c1c1c8a9685c1399e0f79ea0a7e0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f5e3e758-394e-451f-b763-f216a2839a86", "node_type": "1", "metadata": {}, "hash": "7b489bb522ef397d3efff7ee3ec7728448d64b3c4531960dc7de54141c22d6ab", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  286\n\npurportedly prevailed in the earlier period discussed by Hughes, and yet he often discusses \nthe major figures of this era\u2014Sa\u2019adya, Maimonides, Abraham ibn Ezra, Bahya ibn Paquda, \nand others\u2014as if they were still dwelling in the earlier era of foggy indeterminacy.87\n\nWhether there was actually anything like an \u201cIslamic Judaism\u201d and whether the \nphantasmal \u201cJewmuslims\u201d or \u201cMuslimjews\u201d Hughes posits ever actually existed are still, to \nmy mind, unanswered questions. But we certainly must acknowledge the reality of potent \ndiscourses of separation and distinction that operated throughout the history of the Jewish-\nMuslim encounter from the very beginning. It was certainly the case, for many if not most \ninsiders, that the boundary between Judaism and Islam was very real, regardless of whether \nthose constructs corresponded exactly to the doctrinally coherent and largely orthopractic \nvarieties that prevailed later on. As we have already seen, a distinction between Judaism \nand Islam is basic to the Quran; that the differences between them had yet to be fleshed out \ndogmatically, institutionally, and otherwise seems to me to be beside the point. Likewise, \neven if the distinctions between the traditions were irrelevant to some in the early centuries \nof Islam\u2014whoever they may have been\u2014many others were certainly keenly aware of them, \nand it is these others who tended to be responsible for the surviving cultural productions of \nthe period that allow us our shadowy glimpses of the past. \n\nI do not think that this point is immaterial, yet it frequently appears to be a blind spot \nin Hughes\u2019s analysis. He often seems to overstate his case in repeatedly asserting that \nboundaries and distinctions were largely artificial and themselves the products of a long, \ndrawn-out historical process of engagement between Jews and their Muslim counterparts/\nothers/doppelg\u00e4ngers\u2014that the entire history of the encounter between \u201cMuslimjews\u201d \nand \u201cJewmuslims\u201d is a \u201cgenealogy of indeterminacy.\u201d88 The problem comes to the fore in \nhis approach to the \u201cIslamic Judaism\u201d of the high Middle Ages. He asserts that modern \nscholars largely invented the idea of Judaism and Islam as discrete and autonomous entities, \nnoting that narratives of boundaries and distinctions \u201cwere manufactured in scholarly \nworkshops.\u201d89 But if this were really the case, what should we make of our normativizing \n\ninsights seem quite germane to Hughes\u2019s argument. One might suppose that Ahmed\u2019s book, which was published \nin 2015 and widely discussed in 2016, appeared too close to the publication of Shared Identities for Hughes to \ntake it into account, but I observe several books and articles from 2016 cited in Hughes\u2019s bibliography (e.g., the \naforementioned monograph of Webb, cited a number of times in the book), so the omission is not circumstantial. \nHughes did address Ahmed\u2019s work in a short review published on the blog of the American Academy of Religion \non September 8, 2017 (https://readingreligion.org/books/what-islam).\n\n87.  As just one example, see Shared Identities, 134\u201335, where Hughes evocatively describes the Avicennian \nechoes in a poem by Ibn Ezra as reflecting an attempt at \u201cproducing a Judaism that conformed to the intellectual \nand aesthetic sensibilities of Arab-Islamic culture\u201d (p. 135). However, this enterprise was hardly novel in Ibn \nEzra\u2019s time, by that stage having already been centuries in the making. Further, Hughes\u2019s conclusion simply \ndoes not follow from the evidence: \u201cThis could only be done . . . if Judaism was a lot more unstable than the \nlikes of Goitein would have us believe\u201d (ibid.). By this logic, Judaism is perpetually unstable, being redefined at \nevery historical moment, in every era. Perhaps this is Hughes\u2019s intention, but if that is the case, there is nothing \nexceptional about the Jewish-Muslim engagements of the Middle Ages, and Hughes\u2019s project in these books \nthreatens to collapse. \n\n88.  Shared Identities, 86.\n89.  Shared Identities, 18. It is clear from the context that Hughes here refers to the work of modern", "start_char_idx": 121198, "end_char_idx": 125357, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f5e3e758-394e-451f-b763-f216a2839a86": {"__data__": {"id_": "f5e3e758-394e-451f-b763-f216a2839a86", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f230609e-2385-49ed-afaf-64388e6c2c46", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "7eede3d1baee1fb39d63c6bafe89d2605a31cbe6764e2e3c09fd2a0bb224f96a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ada7fc96-fa2b-4d93-9b7e-3d59b3a82d46", "node_type": "1", "metadata": {}, "hash": "d23abfbae3ae3d34279323ed26734bd3e220953c7283d8fc8f689130d98a88ab", "class_name": "RelatedNodeInfo"}}, "text": "287  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nsources for the period, which seem quite conspicuously concerned with erecting boundaries \nand enforcing distinctions from early on, virtually from the dawn of Islam? At times\u2014again \nfollowing the Boyarin approach\u2014Hughes recognizes that the work of partition is exactly \nwhat the communal spokesmen who furnish us with our primary sources for the period are \ndoing. That is, we can plainly see that figures such as Sa\u2019adya Gaon and Maimonides seek to \narticulate Jewish orthodoxy in Islamic terms\u2014a project that is novel in their time, though \nnot entirely innovative, as Hellenistic Jews had sought to do much the same in seeking to \ndefine Judaism according to the canons and categories that dominated the philosophical \ndiscourse of their day.90 Yet the \u201cmanufacturing\u201d of orthodoxy is repeatedly asserted to be \na modern phenomenon.\n\nHughes\u2019s approach to Sa\u2019adya Gaon epitomizes some of these tensions. He locates \nSa\u2019adya\u2019s work in the context of the contemporaneous project of hadith collectors, jurists, \nand Quran commentators to define and articulate Islamic norms; thus, Sa\u2019adya usefully \ncomes into focus as a Jewish analogue to Muslim peers who formulated the doctrinally \ncogent expressions of identity that eventually produced the mature forms of classical \nIslam.91 But this does not mean that a coherent conception of Judaism did not precede \nSa\u2019adya, just as a coherent conception of Islam surely preceded al-\u1e6cabar\u012b.92 Yet Hughes \n\nscholars, the \u201cgenealogies of terms and narratives\u201d (p. 19) that continue to have repercussions in contemporary \nscholarship, though somewhat earlier on he refers to the \u201cworkshops\u201d in which the Babylonian rabbis sought to \ndevelop a normative Judaism in Late Antiquity (p. 14). The metaphor of the scholarly workshop is reminiscent of \nMasuzawa\u2019s discussion of Max M\u00fcller in In Search of Dreamtime, which appropriates the metaphor from M\u00fcller \nhimself: the latter titled his multivolume collection of philological essays Chips from a German Workshop \n(1867\u201375). As Masuzawa and Hughes depict M\u00fcller and various other scholars of the nineteenth and twentieth \ncenturies, the metaphor seems to me to be meant to evoke a kind of idealizing imaginative work divorced from \nreality.\n\n90.  It is one thing to suggest that a broadly imposed rabbinic normativity was still novel in this era and only \nbeginning to be widely diffused throughout the Jewish world\u2014this, to me, is the crux of work on rabbinization by \nSeth Schwartz, Hayim Lapin, Talya Fishman, and others. It is entirely another to claim that there was no stable \nsense of Jewish identity prior to the time of Sa\u2019adya at all, which is the impression one gets (albeit somewhat \ninconsistently) from Hughes\u2019s approach.\n\n91.  As with his discussions of the early Islamic period, there are numerous aspects of Hughes\u2019s treatment \nof the Islamic Middle Ages that cry out for elaboration, and many scholars whose work I would consider \nindispensable to consider in this context are almost entirely ignored. The short shrift given to such major \nscholars as Camilla Adang, Haggai Ben-Shammai, Ross Brann, Lassner, Lazarus-Yafeh, and Meira Polliack in both \nbooks is surprising, but Hughes either mentions these scholars only in passing in notes or includes them in the \nbibliography without comment. Much contemporary work of relevance is simply ignored, which is especially \nsurprising given that Shared Identities is a work of historiography directed at the critical evaluation of scholarly \ntrends.\n\n92.  In his approach to major thinkers of the Islamic Middle Ages, Hughes is clearly deeply influenced  \n(so to speak) by Boyarin\u2019s work on figures such as Justin Martyr, whom Boyarin spotlights as a major architect \nof Christian difference and distinction. Hughes is of course correct in casting Sa\u2019adya as a seminal figure in the \nemergence of a doctrinally and halakhically coherent form of normative Judaism that would have a wide impact \non Jewish communities throughout the Islamic world, the Mediterranean, and Europe.", "start_char_idx": 125362, "end_char_idx": 129446, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ada7fc96-fa2b-4d93-9b7e-3d59b3a82d46": {"__data__": {"id_": "ada7fc96-fa2b-4d93-9b7e-3d59b3a82d46", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f5e3e758-394e-451f-b763-f216a2839a86", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "97064af2b5d3ef7ad523d2e17d1c1fd76b1e851f1eba414b1cb39a731124355b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "14061238-e06f-4157-b188-ce8458aea4b1", "node_type": "1", "metadata": {}, "hash": "1ef2559f188963cdf38a5319d2be5f3d73e99457970e23ede0ac999b70a9f3f7", "class_name": "RelatedNodeInfo"}}, "text": "But Hughes often writes \nas if Sa\u2019adya worked in the religious and social environment of the second century CE, in which the distinctions \nbetween Jews, Christians, and others were rudimentary (at least according to Boyarin\u2019s model), and not in the \nrather different milieu of the tenth.", "start_char_idx": 129447, "end_char_idx": 129734, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "14061238-e06f-4157-b188-ce8458aea4b1": {"__data__": {"id_": "14061238-e06f-4157-b188-ce8458aea4b1", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ada7fc96-fa2b-4d93-9b7e-3d59b3a82d46", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "76beaf93d14f11248a2b4d299ba2ce4fc347e10b233e48de8276a62e31d51c0d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "066ab2e8-7e56-45fe-b428-ac5e91f16853", "node_type": "1", "metadata": {}, "hash": "4833394d165364f64cfccc1afdfbc6a312b6208e588b971056507f64575d0266", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  288\n\nseems to imply exactly this at times, for example in characterizing Sa\u2019adya as the originator \nof a Jewish normativity that was only beginning to be imagined in the high Middle Ages. \nReimagined, perhaps; but surely Sa\u2019adya did not invent what became normative Judaism  \nex nihilo.\n\nFurther, at other times Hughes seems to insinuate that Sa\u2019adya and Maimonides were \nnot simply proposing an Islamically inflected conception of Judaism\u2014using Islam as an \ninstrument to refine and reorient that prevailing conception\u2014but were in some substantial \nway \u201cdoing\u201d Islam and reshaping it into Judaism.93 Is this what Sa\u2019adya and Maimonides \nperceived themselves to be doing? It is one thing to say there is no firm categorical or \nphenomenological difference between their activity and that of their Muslim peers. But \nwas it not precisely their intention to impose a distinction between the traditions through \nimplementing those very shared discourses that positions them on the boundary between \nJudaism and Islam? They surely did not believe they were inventing Judaism from whole \ncloth; rather, they were using Islam, the well-defined and socially dominant creed and \nculture in their environment, to reshape another creed and culture that they understood \nas distinct, even though Hughes as a critical religionist may insist that the distinctions are \nfuzzy, ephemeral, artificial, or illusory. I myself prefer the formulation that Sa\u2019adya was \n\u201cdoing\u201d Judaism by selectively appropriating aspects of Islam, through an instrumental \nengagement with Islam as a primary resource available to him in articulating his vision of \nJudaism.94 We must concede that boundaries and definitions are at least at times emic and \nnot etic; if we do not, we adopt the position that spokesmen like Sa\u2019adya and Maimonides \nwere wholly alienated from the tradition they sought to uphold and the community whose \nintegrity they aspired to defend.\n\nAgain, from the outside, it may be productive for us to recognize that Sa\u2019adya was \nfunctionally a mutakallim or Maimonides a faylas\u016bf, essentially no different from their \ncontemporary Muslim counterparts, without any need to impose the adjective \u201cJewish\u201d \nto make such characterizations cogent or convincing.95 I believe this is the main insight \nHughes means to express through his treatment of these figures. However, the key point \nas I see it is that these people participated in a common discourse with their Muslim \npeers despite seeing themselves as categorically different; wholly apart from the question \nof whether their work was in any substantial sense distinct from that of their peers, it \nseems obtuse to suggest that they themselves did not conceive of such a difference or \nactually invented it themselves. Objectively speaking, the boundary between Judaism and \n\n93.  Again, insofar as we might imagine Sa\u2019adya \u201cdoing\u201d Islam in his mode as mutakallim (and not a specifically \nJewish kind of kal\u0101m), both Butler and Ahmed seem indispensable to Hughes\u2019s approach here.\n\n94.  I would thus object to the aforementioned account of Ahmed portraying Sikh wrestlers as \u201cdoing\u201d Islam. \nIt rather seems to me that if we take their intentionality into account\u2014intent and agency being central to \nAhmed\u2019s understanding of what it means for Muslims to \u201cdo\u201d Islam\u2014then these Sikh wrestlers are actually \n\u201cdoing\u201d Sikhism through or with Islam, appropriating aspects of Islam in their articulation of their Sikhism.\n\n95.  For example, in introducing the \u201cIslamic Judaism\u201d of Maimonides in Shared Identities (p. 109), Hughes \nemphasizes that the creed of Maimonides \u201cbetrays no sense of the hyphen\u201d imposed in such formulations as \n\u201cJewish-Muslim,\u201d by which I believe he means that it is misleading to think of his Judaism as somehow hybrid \nor syncretic. Is this \u201cIslamic Judaism\u201d then simply a form of Islam? Here Hughes\u2019s meaning is rather unclear.", "start_char_idx": 129738, "end_char_idx": 133701, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "066ab2e8-7e56-45fe-b428-ac5e91f16853": {"__data__": {"id_": "066ab2e8-7e56-45fe-b428-ac5e91f16853", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "14061238-e06f-4157-b188-ce8458aea4b1", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "3c0242f1756dec455e6289195343ce9a9ad0cdd196c9673c14a4eccef5748b6d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1fbd626f-f533-4c69-89f1-a1070473ab92", "node_type": "1", "metadata": {}, "hash": "30db4c87c374a2654dda097e95c35a1153091ef616e2e72ad879d71f27932097", "class_name": "RelatedNodeInfo"}}, "text": "289  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nIslam might have been all in their heads, but is it not the case that religious activity is \ncommonly, if not exclusively, constituted by imaginative acts? On some level, it is always all \nin our heads, and the perception and intentionality of a Sa\u2019adya or Maimonides\u2014let alone \nof the rank-and-file religious subjects who lived the messy realities we as historians or \nreligionists aspire to capture and convey\u2014is surely as significant as any phenomenological \nreconstruction we might generate for the sake of analysis. In seeking to avoid overly reified \nconceptions of Judaism and Islam, we perhaps run the risk of overstating the evanescence \nof categories and distinctions that were entirely real for historical religious subjects. Of \ncourse their categories and distinctions were different from ours, but likely no less \u201creal\u201d \nfrom their perspective; even if Sa\u2019adya and Maimonides merely crafted these categories and \ndistinctions in their own \u201cscholarly workshops,\u201d they had to have some plausible claim of \nfacticity to have any traction for their coreligionists.\n\nHughes\u2019s constant emphasis on the blurriness of the boundaries between Judaism and \nIslam results in some misrepresentation of the major figures who stood at the interface of \nthe traditions, and this seems to me to be the real danger we face in imposing the heuristic \nof the phenomenologist (for whom distinctions seem ephemeral) upon historical subjects \n(for whom distinctions appear conceptually, practically, and affectively real). For example, \nhe presents Sa\u2019adya as if he differs from his Muslim mutakallim counterparts simply in \nciting biblical prooftexts for his arguments instead of Quranic ones and even clims that  \n\u201cit is difficult to know how \u2018Jewish\u2019 someone like Saadia regarded his thinking to be.\u201d96 \nBut the point, I think, is that kal\u0101m was a shared discourse that did not differ substantially \nwhether it was a Jew or a Muslim (or a Christian) who employed its techniques, and thus \nthat kal\u0101m was essentially, for lack of a better term, nondenominational. The point is surely \nnot that the mutakallim abandoned any sense of their own or their tradition\u2019s particularism \nby engaging in it. It is hard for me to imagine that Sa\u2019adya regarded his thinking as anything \nbut Jewish.\n\nI wholeheartedly agree that Hughes\u2019s approach presents a much-needed corrective \nto a prevalent view of Sa\u2019adya that insulates his religious views\u2014his \u201cessential\u201d Jewish \nidentity\u2014from his Islamic milieu, an approach that has historically dominated the study of \nMaimonides as well.97 But Hughes seems to me to go too far in effacing the critical element \nof Sa\u2019adya\u2019s self-perception in the formation of his religious ideas and ideals; he certainly \ndid not see himself as a mutakallim first and foremost and as a Jew second, which is the \nimpression one might get from Hughes\u2019s presentation. To presume that Jewish authors \ndid not operate with a strong sense of the distinction between their tradition and Islam, \ndespite the de facto proximity between the traditions, strips them of agency. It should not \n\n96.  Shared Identities, 100.\n97.  A sterling example of this trend is Robert Brody\u2019s biography Sa\u2019adyah Gaon (Oxford: Littman Library \n\nof Jewish Civilization, 2013), a rich and nuanced treatment of Sa\u2019adya\u2019s background in and contributions to \ncontemporary Judaism that almost completely ignores his Islamic cultural and intellectual context. Sa\u2019adya\u2019s \nwork is ripe for a revisionist corrective along the lines of what has transpired in the rethinking of Maimonides \nand his significance in the twenty-first century; see, e.g., Joel L. Kraemer, Maimonides: The Life and World \nof One of Civilization\u2019s Greatest Minds (New York: Doubleday, 2008) and Sarah Stroumsa, Maimonides in His \nWorld: Portrait of a Mediterranean Thinker (Princeton, NJ: Princeton University Press, 2009).", "start_char_idx": 133706, "end_char_idx": 137633, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1fbd626f-f533-4c69-89f1-a1070473ab92": {"__data__": {"id_": "1fbd626f-f533-4c69-89f1-a1070473ab92", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "066ab2e8-7e56-45fe-b428-ac5e91f16853", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "0fb0eaf28366d47a15a65a9f5f13b64e602b5e978b6be727ac5ceea3c7c9a651", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "77f1cdb7-d8ee-4d01-9170-66ea98598bc8", "node_type": "1", "metadata": {}, "hash": "789b7d5b28f00e140382b998a93757ec0afedf7ed3fa2f9600dca1d111bfd6df", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  290\n\nbe impossible for us to balance a recognition of the phenomenological similarity, or even \npoints of practical identity, between Judaism and Islam in the formative period of both \nwith an acknowledgment of these figures\u2019 self-conception and intentional appropriation of \nIslamic ideas in the shaping and reframing of what they considered to be the wholly unique \nreality of Judaism.98 \n\nTime and again Hughes depicts the thought of Islamicate Jews, especially in the Middle \nAges, as evidence of the persistent lack of a stable core to the Jewish tradition and the \nanxieties this produced\u2014try as they might, they could not find any essential aspect of \ntheir religion to \u201cfall back on or turn to in solace.\u201d99 I am sympathetic to the work of \nreframing that such a characterization is meant to do, but I remain deeply skeptical that \nit accurately captures the attitude of Sa\u2019adya, or Maimonides, or any of the other figures \nHughes discusses. The thought of these figures seems to me to reflect medieval Jewish \nacculturation to Islam\u2014the deliberate or inadvertent conforming of a previous assemblage \nof beliefs, practices, and attitudes to that of the dominant, and quite distinct, communal \nformation in the environment. Hughes often seems to be at war with himself on this score: \nsometimes Sa\u2019adya is unprecedented in creating a normative Judaism of the sort we might \nrecognize as a distinct religious tradition; at other times, as when Hughes says Sa\u2019adya\u2019s \naccomplishment is his framing Judaism in terms of Islam, or rather \u201cthe creation of an Islam \nrecast as a Judaism,\u201d he seems to concede that some notion of Judaism must have preceded \nSa\u2019adya (otherwise, what was it that guided this \u201crecasting\u201d?).100 Would that older heritage \nof Judaism not be exactly what Sa\u2019adyah or others would \u201cfall back on or turn to in solace\u201d? \nAnd yet Hughes\u2019s overattention to semantics brings us to a point of near-incoherence: \n\u201cRather than characterize Saadya as a \u2018Jewish mutakallim,\u2019 we should envisage him simply \nas a mutakallim who was Jewish. . . . [This] avoids the religio-ethnic signifier and instead \nsees Saadya as but another Arab-speaking mutakallim . . .\u201d101 But what, then, did his Judaism \nconsist of? How does this leave us with any trace of his significance for Judaism\u2014or better, \nof the significance of Judaism for him, which was surely considerable?\n\nWe can (and should) continue to consider whether and to what degree the twinned \ntraditions of Judaism and Islam were really distinct in theory or practice; we might even \nentertain the notion that the Islamicate civilization of this time actually constituted a \n\n98.  Hughes\u2019s exaggeration of the porousness and indefiniteness of the boundary between Judaism and Islam \nin this period is epitomized by his depiction of the famous Muslim polemicist Ibn \u1e24azm, who made use of \ncontemporary Jewish writings in his polemics. Astoundingly, what this represents for Hughes is that \u201cJewish and \nMuslim mutakallim\u016bn do not neatly and simply bifurcate into . . . religious adjectives. The border . . . is not yet \nclosed\u201d (Shared Identities, 100). Once again, one senses Boyarin\u2019s approach to Justin Martyr in the background \nhere, but it seems unimaginable to me that we can understand the Andalusian context in the eleventh century \nas anything like that of Palestine in the second. The availability of Jewish writings to Ibn \u1e24azm by no means \nimplies the kind of indeterminacy Hughes eagerly seeks here; social intimacy and intellectual proximity do not \nequate to porous boundaries. In many cases, intimacy and proximity lead to anxiety about boundaries, and so \nto efforts to shore them up.\n\n99.  Muslim and Jew, 65 (a curiously vague passage that implies that medieval Jews were cognizant of the \nhistorical flux and development that shaped their tradition).\n\n100.  Shared Identities, 99. \n101.  Ibid.", "start_char_idx": 137637, "end_char_idx": 141589, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "77f1cdb7-d8ee-4d01-9170-66ea98598bc8": {"__data__": {"id_": "77f1cdb7-d8ee-4d01-9170-66ea98598bc8", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1fbd626f-f533-4c69-89f1-a1070473ab92", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "1e1a6788bb1be09235b12e1a7f33e39f8a66b35684a81cb0cd95a1c7d50895e3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8276297e-96b8-4f25-bc19-9fe1b6ad6c96", "node_type": "1", "metadata": {}, "hash": "5a0bb965614ff0e19c9a58de120f5246175e8e21e3f678d41502f8fa92dbdcdd", "class_name": "RelatedNodeInfo"}}, "text": "291  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nsingle shared tradition expressed in two separate idioms, one Jewish and one Muslim.102 But \nit seems exceedingly unlikely to me that Muslims or Jews of the time would have seen it \nthat way, and it is dangerously anachronistic to suggest that the distinction between Islam \nand Judaism was only heuristic, or merely a distant convention to premodern members of \neither community.103 Put another way, although we might see the difference between them \nas epiphenomenal, from the inside the perceived difference must have been monumental. \nOtherwise, what would have been the point of all the intellectual work of definition \nand differentiation that these medieval thinkers undertook? And yet somehow Hughes \nconcludes that \u201csuch towering medieval thinkers did not see a clear boundary between \nJudaism and Islam . . .\u201d104 In insisting on characterizing the situation this way, Hughes seems \nto confuse the persistent permeability between Islam and Judaism in the Middle Ages with \nthe fluidity he asserts to have been the norm in earlier centuries.105\n\nModern Politics, Representations, and Realities\n\nAs noted above, Hughes adopts a more explicitly political agenda in Muslim and Jew, \nsuggesting that the critical study of the dynamics of Jewish-Muslim engagements in the \npast may help to address and somehow ameliorate our contemporary political situation. \nAsserting that the tensions surrounding the Israeli-Palestinian conflict are \u201cstructurally \nsimilar to that produced by earlier iterations of Muslim-Jewish cohabitation\u201d (p. viii), Hughes \nclaims that examining significant aspects of the historical Jewish-Muslim relationship can \nilluminate the current version of the \u201cdialectic of self-definition and other-abnegation\u201d  \n(p. ix) that continues to have repercussions today. \n\nAlthough this is a perfectly admirable intention, one cannot fail to notice that something \nimportant appears to have been elided here. Despite the significant infusion of conspicuously \n\n102.  Or that Jews constituted a Muslim subculture, with all that that implies. I borrow the metaphor of \nJudaism and Islam as dialects or idioms from Boyarin, who applies it (with some reservations) to Judaism and \nChristianity in their formative period; see Border Lines, 17\u201322. Marshall Hodgson\u2019s widely influential concept of \nthe \u201cIslamicate\u201d has been criticized in recent years, particularly for the way in which it segregates \u201creligion\u201d as \na special category of cultural production and meaning-making (see, e.g., Ahmed, What Is Islam?, 157\u201375), but it \nremains a salient category for many scholars in Islamic studies.\n\n103.  Admittedly, one might cite the famous Averroist conception of the double truth to support exactly the \nclaim that at least some medieval Jewish and Muslim philosophers would have embraced the idea that rationally \napprehended truth is unitary and the distinctions between creeds are ultimately irrelevant. Without delving \ninto this possibility here, I will note only that Hughes himself does not invoke this concept to vindicate his \nclaims, so I do not feel obligated to stage a defense on his behalf on this basis either.\n\n104.  Shared Identities, 19.\n105.  See also Hughes\u2019s discussion of Bahya ibn Paquda as \u201cbut one iteration of how Jews used the dominant \n\nnarrative of Islam to actively create Judaism\u201d (Shared Identities, 138; cf. Muslim and Jew, 52\u201354)\u2014not recreate? \nCompare the discussion of Ibn Kammuna (Shared Identities, 100\u2013102; Muslim and Jew, 45\u201346), where Hughes \navers that labels such as \u201cJewish\u201d and \u201cMuslim\u201d are anachronistic and unhelpful in characterizing him, though \nit seems equally accurate to represent him as a rationalist Jew who was particularly openminded about Islam \n(and \u201cJewish\u201d and \u201cMuslim\u201d were surely not anachronistic categories in thirteenth-century Ilkhanid Baghdad). \nChapter 2 of Muslim and Jew improves on this situation somewhat by concluding with a discussion of the \nSabbateans, to whom talk of porous boundaries and blurred categories seems rather more applicable.", "start_char_idx": 141593, "end_char_idx": 145676, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8276297e-96b8-4f25-bc19-9fe1b6ad6c96": {"__data__": {"id_": "8276297e-96b8-4f25-bc19-9fe1b6ad6c96", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "77f1cdb7-d8ee-4d01-9170-66ea98598bc8", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "b20947066bd6a8ce90c35e4355f125a70bdcad1c9495de1dce0d548432af5599", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f7ff9215-6c2c-480b-a061-57c292294682", "node_type": "1", "metadata": {}, "hash": "d720ef34998b450a09d62ac5a05ea7c2b072160ebab3e3f5f589ae71f224a265", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  292\n\nreligious ideologies into both the Palestinian resistance and mainstream Zionism since the \n1980s, Arab opposition to Israel is by no means reducible to \u201cIslamic\u201d factors, nor are Zionist \npositions or Israeli state policy simply translations of Jewish outlooks. Hughes is surely \naware of this, but he sometimes effaces what seem to me to be important distinctions, and \nthe continuities he asserts are often left implicit and not carefully explained or justified.\n\nHughes recognizes, of course, that not all Palestinians are Muslim, but he nevertheless \nholds that significant elements of older Jewish-Muslim dynamics of engagement are \nrecapitulated in the modern conflict, in particular the tendency for each group to evoke \nideas about the antipodal other as a means of shaping conceptions of an ideal self. Echoing \none of the leitmotifs of Shared Identities, Hughes provocatively suggests that the self-\nconsciousness and anxiety triggered by social and religious proximity in the past has in the \nmodern period been triggered by actual physical proximity instead; thus, contemporary \nstruggles are only \u201cthe latest attempt on behalf of Jews and Muslims to invoke their religious \ntraditions to make sense of an encounter fraught with the nearness and concomitant \napprehension of the other.\u201d106 But although anyone who teaches Jewish-Muslim relations \nin broad perspective surely has to address the impact of the rise of Zionism and the conflict \nover Palestine on both groups in the modern period, the overly neat way in which Hughes \ndovetails the past into the present here seems too clever by half. The proposition that the \npolitical conflict between Arabs and Jews in the modern era refracts and reconfigures aspects \nof the tensions between Jews and Muslims in premodern Islamicate societies is intriguing, \nbut as executed in the brief chapters of Muslim and Jew (especially chapter 3, dedicated \nto the modern period), Hughes\u2019s argument is barely substantiated and relies on vague and \nat times misleading suggestions. At worst, it rests on a conspicuous misrepresentation of \nthe textual evidence, recapitulating some of the problems that recur throughout Shared \nIdentities.\n\nIt is true that spokesmen on both sides of the Israeli-Palestinian divide have often \npositioned themselves as heirs to a perpetual struggle that long preceded Arab or Jewish \nnationalist ambitions, and so both groups have repeatedly invoked what Hughes terms \n\u201cnostalgic\u201d and \u201clachrymose\u201d paradigms\u2014Arabs alluding to the glorious heritage of Islamic \ndominion and cultural achievement, Jews to the centuries of oppression, discrimination, \nand violence to which they were perennially subjected under Muslim rule.107 In order to \n\n106.  Muslim and Jew, 66.\n107.  In Muslim and Jew, 3, \u201clachrymose\u201d is presented as if it is Hughes\u2019s own coinage, though it is not. \n\nAs noted by Mark Cohen, Baron characterized the negative conceptions of Jewish life in Christian Europe \nprevalent in late nineteenth- and early twentieth-century historiography in this way; in turn, Cohen adapts this \ncharacterization and applies the term \u201cneo-lachrymose\u201d to the pessimistic view of Jewish history under Islamic \nrule that became popular in certain circles after the Six-Day War in 1967 (Cohen, Under Crescent and Cross: The \nJews in the Middle Ages [Princeton, NJ: Princeton University Press, 1994], ch. 1). Hughes acknowledges Cohen\u2019s \n\u201cneo-lachrymose\u201d terminology once in Shared Identities (p. 34). The citational problems are distinctly more \nacute in Muslim and Jew than they are in Shared Identities, but they appear repeatedly in both books. Note, \ne.g., the references to \u201cepistemic space\u201d (Muslim and Jew, 5, 86), which I read as allusions to Neuwirth, who has \nused exactly this terminology in her work (e.g., \u201cLocating the Qur\u02be\u0101n in the Epistemic Space of Late Antiquity,\u201d \nin Books and Written Culture of the Islamic World: Studies Presented to Claude Gilliot on the Occasion of His \n75th Birthday, ed. Andrew Rippin and Roberto Tottoli, 159\u201379 [Leiden: Brill, 2015]), but who is absent from both", "start_char_idx": 145681, "end_char_idx": 149848, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f7ff9215-6c2c-480b-a061-57c292294682": {"__data__": {"id_": "f7ff9215-6c2c-480b-a061-57c292294682", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8276297e-96b8-4f25-bc19-9fe1b6ad6c96", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "f0f265b36412ee8129ade5bfc053075b03f4651d1efd4d328050f5986a50e673", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "df4658d7-ad84-4484-865d-cc1a42ef97fa", "node_type": "1", "metadata": {}, "hash": "7a0770c08fcb18f77cf705a253f7e9ce8182745a00f2835479e2da5e764ba8aa", "class_name": "RelatedNodeInfo"}}, "text": "293  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nsubstantiate this point in chapter 3, Hughes might have adduced examples of modern \nideologues from both the Arab and Zionist camps drawing upon particular aspects of \ntraditional thinking\u2014nationalist arguments on either side rehearsing the terms of older \nreligious polemic\u2014or evoking the ideas and ideals of a previous age to explain modern \nconditions. I infer that this is what Hughes meant to do in the chapter of Muslim and Jew he \ndedicates to the modern period. However, for the most part what he offers us here is a basic \noverview of major political developments from the rise of Zionism to contemporary times. \nThis survey is occasionally punctuated by substantial quotations from primary sources \nthat are presumably intended to support his contentions but are actually of questionable \nprobative value for his argument.\n\nHere the contradiction between the evident significance of texts and the meaning \nHughes imputes to them\u2014a chronic problem in both books\u2014seems particularly acute. \nEarly on in the chapter, Hughes suggests that both sides in the modern conflict invoke \nancient history as a way of alleviating tensions and anxieties; both Jews and Palestinians \ntake recourse to narratives of a sacred past as an explanatory mechanism that endows the \npresent struggle with meaning. As an example, he refers to Arafat\u2019s famous 1974 address to \nthe United Nations, claiming that it \u201cappeals indirectly to the past, to the shared destiny of \nJews and Muslims in places like the Arabian Peninsula and Muslim Spain.\u201d However, this \nsubtext is wholly absent from the passage Hughes quotes here, which actually speaks to the \ndistinction between Judaism and Jewish colonialism and warns of the threat to international \nsecurity posed by Zionist \u201cterrorism.\u201d108 Similarly, a long quotation from Jabotinsky is cited \nas foreshadowing the idea of a transfer of the Palestinian population out of Israel to other \nArab territories, but the whole point of the quoted passage is that the Arabs would be \nallowed to remain on the land (and might actually become even more numerous) but would \neventually have to accommodate the reality of becoming a minority with the continuing \nmigration of Jews to Palestine. Jabotinsky notes explicitly that forced relocation would \nnot be necessary for the future Zionist state (\u201cthere is no question of ousting the Arabs\u201d)\u2014 \nthe opposite of the point Hughes claims the passage makes.109 Still further, one would \nimagine that discussion of Hamas would be especially productive for Hughes, as the group\u2019s \npolitical discourse explicitly capitalizes on older narratives representing the Jews of \nMu\u1e25ammad\u2019s time as subversive, perfidious, and treacherous; this technique would seem to \nepitomize, as Hughes puts it, the use of a past \u201cselectively remembered to make a political \npoint in the present.\u201d110 But the texts from Hamas he subsequently quotes simply do not \ndemonstrate this.111 Hughes then goes on to mention the importance of an idealized unity \n\nbooks, as noted above. Admittedly, Boyarin also refers to the \u201cepistemic\u201d in Border Lines. In any event, Hughes \nis hardly original in applying the Foucauldian notion of the episteme to the exchanges and confrontations \nbetween Jews, Christians, and the Quranic community in Late Antiquity. \n\n108.  Muslim and Jew, 79.\n109.  Ibid., 75.\n110.  Ibid., 82.\n111.  The long quotation from article 8 of the Hamas charter (ibid., 82) discusses the Zionist conspiracy \n\nthroughout modern history; the subsequent long quotation from article 28 (ibid., 82\u201383) discusses Zionist \ninfiltration of modern institutions; and the next quotation, from article 31 (ibid., 83), portrays the Hamas vision", "start_char_idx": 149853, "end_char_idx": 153591, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "df4658d7-ad84-4484-865d-cc1a42ef97fa": {"__data__": {"id_": "df4658d7-ad84-4484-865d-cc1a42ef97fa", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f7ff9215-6c2c-480b-a061-57c292294682", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "f3c0f0dee2a6c6e6e29277cf110d8c6bedfc56ee60e1120801a0b63c2c42923f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fe1bedda-b2bb-441c-89be-e4ae93e9e91e", "node_type": "1", "metadata": {}, "hash": "bd7bca6fce011479d760104f9698c50d6cada1d1a433a4f2d08eb365c2251cf4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  294\n\nunder the caliphate to modern Muslim ideologues\u2014another apposite theme\u2014but does not \nsupport this claim in any way.112\n\nThe maladroit, partial, and inadequate nature of the evidence Hughes offers in support \nof his argument is rather conspicuous in this chapter. In the end, the arguments he \nproposes to make at the beginning simply do not manifest; at best, we are presented with \na conspicuously circular logic, in which texts in which Arabs and Zionists express their \nanxieties about the other are cited as proof that Arabs and Zionists experience anxieties \nabout the other. There is certainly an important point to be made about the persistence \nof certain ideas about the past and their deployment for ideological and political gain in \nthe propaganda of hardline religious groups in both the Jewish and Palestinian camps, \nbut Hughes\u2019s continuing misrepresentation of texts and their meaning in this chapter \nimpairs and overshadows his discussion. This is to say nothing of the numerous conspicuous \nomissions: as noted previously, Hughes\u2019s argument would have been well served if he had \naddressed the question of the isr\u0101\u02be\u012bliyy\u0101t in this context, as this would have provided a \ncompelling example of a modern Muslim discourse that conflates the distant Islamic past \nand present political realities. Moreover, one cannot fail to notice that two of the most \nimportant thinkers germane to Hughes\u2019s argument\u2014Sayyid Qutb and Meir Kahane\u2014receive \nno mention here, though the type of ideologically burdened evocations of history that \nHughes wishes to highlight are central to the intellectual projects of both.\n\nHughes\u2019s arguments are less effective than they should be in other respects as well.  \nIn both Shared Identities and Muslim and Jew, the distinction between representation and \nreality is not always evident. At times Hughes seems entirely cognizant that our available \nsources, especially Muslim depictions of Jews, serve an ideological function, each group\u2019s \nportrayal of the other serving to address internal communal issues. (This is exactly the \nargument he purportedly wishes to make in chapter 3 of Muslim and Jew.) Such awareness \naligns Hughes\u2019s project with a number of important studies from the last decade, particularly \nthose of Ze\u2019ev Maghen, David Freidenreich, and most of all David Nirenberg, concerning \nwhat we might term the imaginative politics of Christian and Muslim representations \nof Jews.113 But at other times Hughes cites his sources as evidence of the blurriness or \n\nof Islamism as a creed promoting justice and peaceful coexistence. These passages touch on themes familiar \nfrom traditional sources, such as Jewish corruption and subversion, but none refers to premodern history.\n\n112.  Ibid., 84. On this important topic, see, e.g., Mona Hassan, Longing for the Lost Caliphate: A Transregional \nHistory (Princeton, NJ: Princeton University Press, 2016).\n\n113.  As noted above, Maghen\u2019s work is overlooked by Hughes, while that of Freidenreich is casually dismissed \nin Shared Identities. An older monograph by Nirenberg is briefly cited in Shared Identities, but Hughes does \nnot engage with his magnum opus, Anti-Judaism: The Western Tradition (New York: Norton, 2013), at all in \neither book, another puzzling omission. Strangely, in Muslim and Jew Hughes coins the term \u201ctheology\u201d for \nthe primary \u201cprism\u201d framing his analysis, by which he means the various expressions of a religious community \nthinking about itself through representations of the other, providing \u201cthe script whereby a group situates itself, \nideally and theoretically, within a social space\u201d (p. 6). It is unclear to me why \u201ctheology\u201d should be the preferred \nterm for such strategies of representation. The term is also used according to its more conventional sense (e.g., \nfor the discourse of kal\u0101m) in this book, and in Shared Identities it is used solely in the conventional sense (e.g., \n\u201cTheology represents the systematic articulation of what are imagined as religious truths\u2014the nature of God, \nthe relationship between God and humans, providence . . .\u201d; p. 89).", "start_char_idx": 153596, "end_char_idx": 157774, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fe1bedda-b2bb-441c-89be-e4ae93e9e91e": {"__data__": {"id_": "fe1bedda-b2bb-441c-89be-e4ae93e9e91e", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "df4658d7-ad84-4484-865d-cc1a42ef97fa", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "566e87135ba5372954a765466ee2faf1d4fe3c10352ff033f9ab667b76d89078", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c2b7ce30-e335-42e8-ac24-f850938131a4", "node_type": "1", "metadata": {}, "hash": "7482fb36cbefc3acae69ad820156e66c5e4ad43374f1481790742ec66d9f64a7", "class_name": "RelatedNodeInfo"}}, "text": "295  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nfluidity he so frequently seeks to discern in various historical periods, when what those \nsources actually attest to is the proclivity of Jews and Muslims across the centuries to \ninvoke the other in constructing an ideal self or promoting myths of communal origins.  \nHis two arguments thus seem to be unhelpfully conflated.\n\nFor example, in chapter 1 of Muslim and Jew, Hughes once again foregrounds the \nquestion of \u201cdecentralized pluralism,\u201d the blurred boundaries he asserts were typical of the \nera in which Islam emerged, but the texts quoted here sometimes seem to attest instead to \nlater authors\u2019 concern with solidifying the boundaries between groups and with sanctifying \nand sanitizing Islam\u2019s origins by emphasizing Jewish difference and distinction from the \nfollowers of Mu\u1e25ammad.114 This is particularly striking as later in the chapter he explicitly \nrecognizes that identities are not only maintained but actually defined at (imagined or \nreal) borders as sites of encounter through the negotiation of (imagined or real) difference \nin dialectic with the other. In chapter 2, which focuses on the Middle Ages, Hughes begins \nby claiming that the subject to be discussed is the tendency among both Muslims and Jews \nto deploy portrayals of the other as \u201cliterary stand-ins\u201d in discourses of self-reflection. \nHere he will supposedly focus on the use of a fictive Jew as a foil by Muslim authors to \nconstruct an image of the ideal Muslim, marginalize certain varieties of Islam as illegitimate  \n(by reclassifying them as Jewish), and enforce the boundary between Islam and Judaism.115  \nI agree wholeheartedly that this is exactly what many Muslim depictions of Jews and Judaism \nthroughout the centuries, especially in classical and medieval Islamic texts, are intended to \ndo. However, this agenda quickly recedes into the background in the chapter and is never \ndirectly discussed again. Instead, most of the chapter actually discusses the impact of Islam \non Jewish thinkers and movements, first addressing major medieval figures and then groups \nsuch as the Sabbateans. Despite this, at the end of the chapter, Hughes emphasizes that in \nthis era, when Muslims talked about Jews, they were really talking about Islamic orthodoxy. \nOne can readily agree with this contention, which has been established in a number of \nother studies published over the last decade, but not on the strength of the foregoing \ndiscussion by Hughes himself. This incongruity is paralleled in Shared Identities. In the \nfinal chapter of that book (chapter 6, \u201cRe-Frame\u201d) Hughes initially seems acutely aware \nof the function of literary texts in manipulating representations for various ideological \nends, as he discusses the antipodes \u201cMuslim\u201d and \u201cJew\u201d as sites for self-fashioning in each \ncommunity\u2019s discourse.116 But by the end of the chapter he veers back into his favorite \nsubject, the persistent blurred boundaries between groups across the centuries, and the \nquestion of the political and ideological aspects of representation unfortunately recedes \ninto the background again.117\n\n114.  E.g., the quotation from the S\u012bra of Ibn Is\u1e25\u0101q concerning Jewish opposition to Mu\u1e25ammad and hypocrisy \n(Muslim and Jew, 20).\n\n115.  Ibid., 36.\n116.  Once again, this section feels like a reformulation of the insights of other scholars who remain \n\nunacknowledged in the discussion, such as Rubin and Nirenberg. \n117.  It is difficult to account for the multiple disconnects between Hughes\u2019s framing and summative \n\nstatements in both books and the actual subject matter dealt with in his chapters. Hughes acknowledges that \nthe first two chapters of Muslim and Jew rework previously published articles, and much of the material here", "start_char_idx": 157778, "end_char_idx": 161568, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c2b7ce30-e335-42e8-ac24-f850938131a4": {"__data__": {"id_": "c2b7ce30-e335-42e8-ac24-f850938131a4", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fe1bedda-b2bb-441c-89be-e4ae93e9e91e", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "c1ef1a3adcf6a62b00fd95410be4003c907295d03d5c5489f558192f14da062a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9f24d1e3-ecd5-40d5-8b63-e2e935c00992", "node_type": "1", "metadata": {}, "hash": "8a46a1cdfb1ffe426379116dceabf5cbe1b27621fa18e293e2ec1beb246ee041", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  296\n\nConclusion\n\nIn sum, Hughes\u2019s recent offerings in the area of Jewish-Muslim exchanges and \nengagements raise numerous important issues, but specialists may find these works to \nbe of limited value for advancing the field. As noted, Hughes criticizes Wasserstrom for \ninterrogating the construct of \u201csymbiosis\u201d without going far enough in proposing a coherent \nalternative. The same critique may be leveled at Hughes himself; he problematizes many \naspects of the established scholarship\u2014and rightly so\u2014but falls short of moving the field \nforward substantially in terms of offering a coherent methodology, let alone in achieving \nanything like the paradigm shift at which he aims.\n\nIt is certainly true that Hughes has performed a significant service to the field simply \nby raising these issues and indexing the abiding and persistent problems that chronically \nhaunt explorations of the intersections between Judaism and Islam. As he himself has \nnoted, Jewish studies, in particular, has long been insulated from other fields and so has \noften been quite slow to accommodate new perspectives not anchored in the traditional \ncommitments of insiders. This has had an array of implications for the field, not least \nregarding approaches to the study of Jewish-Muslim relations.118 Anyone familiar with \nthe discipline, at least in North America, will recognize that however much the field has \nchanged over the last decades, there is still considerable work to be done in broadening the \nscope of its scholarly purview. The impact of traditional commitments and orientations on \nthe study of the Jews of Late Antiquity, in particular, has long been noted, especially the \ndouble hegemony that the rabbinic tradition enjoys in many institutional and scholarly \ncontexts: first, it is still frequently\u2014and anachronistically\u2014assumed to have been the de \nfacto reality for the vast majority of Jews in the Mediterranean and Middle East by the \ntime of the emergence of Islam (despite numerous critiques arguing against this position); \nand second, it is all too readily naturalized as the default object of study in conversations \nabout Judaism in antiquity after the Greco-Roman period, which is still often assumed to be \nlargely synonymous with the Judaism of the Palestinian and Babylonian academies. \n\nI remain skeptical regarding Hughes\u2019s near-total agnosticism about what we can or \ncannot know about the Judaisms of Late Antiquity and the early Islamic period. However, \nwe can readily recognize the corrective value of such a posture in dislodging many of the \nstill-regnant axioms and assumptions enshrined in various institutional contexts in the field \nof Jewish studies. I do not think it unfair to say that inquiry into the intersections between \nIslam and Judaism, especially in the era before the full flowering of the Judeo-Arabic culture \nof the Middle Ages, remains marginal to mainstream Jewish studies despite the important \nimplications of such research.119 Hughes positions himself as a scholar of religion first and \n\nseems condensed and repurposed (or simply taken over verbatim) from Shared Identities as well. That being the \ncase, one wonders whether the incongruities and redactional seams are an unfortunate result of the author\u2019s \ncompositional process.\n\n118.  Aaron W. Hughes, \u201cJewish Studies Is Too Jewish,\u201d Chronicle of Higher Education, March 24, 2014. For a \nrecent reevaluation of Hughes\u2019s argument, see Sarah Imhoff, \u201cJews, Jewish Studies and the Study of Islam,\u201d in \nSheedy, Identity, Politics and the Study of Islam, 121\u201337.\n\n119.  As one means of indexing this marginality, one might peruse the conference schedules and archived", "start_char_idx": 161573, "end_char_idx": 165319, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9f24d1e3-ecd5-40d5-8b63-e2e935c00992": {"__data__": {"id_": "9f24d1e3-ecd5-40d5-8b63-e2e935c00992", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c2b7ce30-e335-42e8-ac24-f850938131a4", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "ab5de0631f40b4a18a278120131623c4a6d04687cf1f3a90321d112a64005876", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7db5027e-bd1d-4660-bbf8-7facceb10777", "node_type": "1", "metadata": {}, "hash": "358cfcf50e9f4f1d067126756fcd2c8b6b3fa507ad3b5651d1ab3889884fbe29", "class_name": "RelatedNodeInfo"}}, "text": "297  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nforemost, but his main academic appointment is in Jewish studies, and so his books address \nnumerous problematic approaches and conceptions that remain conspicuous in the latter \nfield: the persistent emphasis on rabbinic normativity; the perennial quest to discern the \noriginal roots of an essentialized Judaism; the corresponding neglect of the complex and, \nyes, fluid nature of Jewish identity at various points in Late Antiquity; and the consequent \nforeclosure of the possibility that the historical dialogue between Jews and Muslims exerted \na significant impact on integral aspects of both. \n\nSeen in this light, Hughes\u2019s attempt to revive Wasserstrom\u2019s project is laudable, \nrenewing the call for a more vigorous investigation of this supposedly obscure period in \nJewish history and especially for more scholarly activity in this area on the model of the \nample attention now paid to the Jewish-Christian \u201csymbiosis\u201d of the early centuries CE.  \nEspecially given the progress in the field of Jewish-Muslim exchanges and encounters since \nthe early 1990s, Hughes\u2019s theoretical intervention is timely, and succeeds in provoking and \nsustaining important questions even if his books fail to deliver in other respects, especially \nin providing a reliable and cogent point of entry to this area of research for students and \nnonspecialists.\n\nabstracts from the past two decades of the annual conference of the Association for Jewish Studies, available \nat https://www.associationforjewishstudies.org/2020-annual-conference/past-conferences. Even a cursory \nsearch of the programs of past meetings demonstrates that only a tiny number of panels and presentations \nhave addressed Jewish-Muslim engagements in any period, especially earlier phases.\n\nhttps://www.associationforjewishstudies.org/2020-annual-conference/past-conferences", "start_char_idx": 165324, "end_char_idx": 167217, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7db5027e-bd1d-4660-bbf8-7facceb10777": {"__data__": {"id_": "7db5027e-bd1d-4660-bbf8-7facceb10777", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9f24d1e3-ecd5-40d5-8b63-e2e935c00992", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "d7814260cbd410d730101b069de9e51238b4ab53680fef6feb793b0320c212d8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "abc1d4b3-afe4-4b7f-b15c-8714c98e985a", "node_type": "1", "metadata": {}, "hash": "b470a6394ba871afbea292c63072951e783be1d9462bdd32182810a5a4c0b935", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  298\n\nBibliography\n\nAhmed, Shahab. Before Orthodoxy: The Satanic Verses in Early Islam. Cambridge,  \nMA: Harvard University Press, 2017.\n\n\u2014\u2014\u2014. What Is Islam? The Importance of Being Islamic. Princeton, NJ: Princeton University \nPress, 2015.\n\nAli, Kecia. The Lives of Muhammad. Cambridge, MA: Harvard University Press, 2014.\n\nAnidjar, Gil. The Jew, the Arab: A History of the Enemy. Stanford, CA: Stanford University \nPress, 2003.\n\nAnthony, Sean W. The Caliph and the Heretic: Ibn Saba\u02be and the Origins of Sh\u012b\u02bfism. Leiden: \nBrill, 2012.\n\n\u2014\u2014\u2014. \u201cMu\u1e25ammad, the Keys to Paradise, and the Doctrina Iacobi: A Late Antique Puzzle.\u201d \nDer Islam 91 (2014): 243\u201365.\n\n\u2014\u2014\u2014. Muhammad and the Empires of Faith: The Making of the Prophet of Islam. Oakland: \nUniversity of California Press, 2020.\n\nBoyarin, Daniel. Border Lines: The Partition of Judaeo-Christianity. Philadelphia: University \nof Pennsylvania Press, 2004.\n\nBrody, Robert. Sa\u2019adyah Gaon. Oxford: Littman Library of Jewish Civilization, 2013.\n\nBulliet, Richard W. The Case for Islamo-Christian Civilization. New York: Columbia University \nPress, 2004.\n\nChoueiri, Youssef M. Review of Imagining the Arabs: Arab Identity and the Rise of Islam, by \nPeter J. Webb. Journal of Near Eastern Studies 76 (2017): 377\u201379.\n\nCohen, Mark. Under Crescent and Cross: The Jews in the Middle Ages. Princeton, NJ: Princeton \nUniversity Press, 1994.\n\nConrad, Lawrence I. \u201cRecovering Lost Texts: Some Methodological Issues\u201d (review of Gordon \nD. Newby, The Making of the Last Prophet: A Reconstruction of the Earliest Biography \nof Mu\u1e25ammad). Journal of the American Oriental Society 113 (1993): 258\u201363.\n\nCrone, Patricia. \u201cJewish Christianity and the Qur\u02be\u0101n (Part One).\u201d Journal of Near Eastern \nStudies 74 (2015): 225\u201353.\n\n\u2014\u2014\u2014. Meccan Trade and the Rise of Islam. Princeton, NJ: Princeton University Press, 1987.\n\n\u2014\u2014\u2014. \u201cPagan Arabs as God-fearers.\u201d In Islam and Its Past: Jahiliyya, Late Antiquity, and the \nQur\u02bean, edited by Carol Bakhos and Michael Cook, 140\u201364. Oxford: Oxford University \nPress, 2017.", "start_char_idx": 167220, "end_char_idx": 169326, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "abc1d4b3-afe4-4b7f-b15c-8714c98e985a": {"__data__": {"id_": "abc1d4b3-afe4-4b7f-b15c-8714c98e985a", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7db5027e-bd1d-4660-bbf8-7facceb10777", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "e2dee376cd8fcec86877901979227ab4467936e888d8ae8b65747d055a188c44", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dfd69511-d51c-475e-94d4-c4bc2bf411c2", "node_type": "1", "metadata": {}, "hash": "46efd1850e2fab56d15899f503514c5ffa5bc9a72adf64d6389c609d0bb0acd2", "class_name": "RelatedNodeInfo"}}, "text": "299  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n\u2014\u2014\u2014. The Qur\u02be\u0101nic Pagans and Related Matters. Volume 1 of Collected Studies in Three \nVolumes. Edited by Hanna Siurua. Leiden: Brill, 2016.\n\n\u2014\u2014\u2014 and Michael Cook. Hagarism: The Making of the Islamic World. Cambridge: Cambridge \nUniversity Press, 1979.\n\nDonner, Fred M. Muhammad and the Believers: At the Origins of Islam. Cambridge, MA: \nBelknap Press, 2010.\n\nDrory, Rina. Models and Contacts: Arabic Literature and Its Impact on Medieval Jewish \nCulture. Leiden: Brill, 2000.\n\nEl-Badawi, Emran. The Qur\u02be\u0101n and the Aramaic Gospel Traditions. Abingdon: Routledge, 2014.\n\nFishman, Talya. Becoming the People of the Talmud: Oral Torah as Written Tradition in \nMedieval Jewish Cultures. Philadelphia: University of Pennsylvania Press, 2011.\n\nGeiger, Abraham. Was hat Mohammed aus dem Judenthume aufgenommen? Rev. ed. Leipzig: \nKaufmann; New York: Bloch, 1902.\n\nGhaneaBassiri, Kambiz, and Paul Robertson, eds. All Religion Is Inter-Religion: Engaging the \nWork of Steven M. Wasserstrom. London: Bloomsbury Academic, 2019.\n\nGoitein, S. D. Jews and Arabs: Their Contacts through the Ages. 3rd rev. ed. New York: \nSchocken, 1974.\n\nHassan, Mona. Longing for the Lost Caliphate: A Transregional History. Princeton, NJ: \nPrinceton University Press, 2016.\n\nHoyland, Robert G. Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish \nand Zoroastrian Writings on Early Islam. Princeton, NJ: Darwin Press, 1997.\n\nHughes, Aaron W. Islam and the Tyranny of Authenticity: An Inquiry into Disciplinary \nApologetics and Self-Deception. London: Equinox, 2016.\n\n\u2014\u2014\u2014. \u201cJewish Studies Is Too Jewish.\u201d Chronicle of Higher Education, March 24, 2014. https://\nwww.chronicle.com/article/jewish-studies-is-too-jewish/.\n\n\u2014\u2014\u2014. \u201cMessianism and the Shadow of History: Judaism and Islam in a Time of Uncertainty.\u201d \nIn Islamic Studies Today: Essays in Honor of Andrew Rippin, edited by Majid Daneshgar \nand Walid Saleh, 145\u201363. Leiden: Brill, 2017.\n\n\u2014\u2014\u2014. Muslim and Jew. Abingdon: Routledge, 2019.\n\n\u2014\u2014\u2014. \u201cReligion without Religion: Integrating Islamic Origins into Religious Studies.\u201d \n Journal of the American Academy of Religion 85 (2017): 867\u201388.\n\n\u2014\u2014\u2014. Review of The Religious and Spiritual Life of the Jews of Medina, by Haggai Mazuz. \nJournal of the American Academy of Religion 83 (2015): 580\u201382.\n\nhttps://www.chronicle.com/article/jewish-studies-is-too-jewish/\nhttps://www.chronicle.com/article/jewish-studies-is-too-jewish/", "start_char_idx": 169330, "end_char_idx": 171803, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dfd69511-d51c-475e-94d4-c4bc2bf411c2": {"__data__": {"id_": "dfd69511-d51c-475e-94d4-c4bc2bf411c2", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "abc1d4b3-afe4-4b7f-b15c-8714c98e985a", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "0d32b8927e1b325cac6a8a5eae3f4ad042cfd96233ab2c3bf0cd8a11df7233f6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b3aa4888-5b28-41ba-b941-491a7610ba41", "node_type": "1", "metadata": {}, "hash": "e5faa44520be800677920cce981665ea4f2d6d6a0c98be8b6d1f5ebe68b5d1fd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  300\n\n\u2014\u2014\u2014. Review of What Is Islam? The Importance of Being Islamic, by Shahab Ahmed. \nReading Religion: A Publication of the American Academy of Religion, Sept. 8, 2017.  \nhttps://readingreligion.org/books/what-islam.\n\n\u2014\u2014\u2014. Shared Identities: Medieval and Modern Imaginings of Judeo-Islam. Oxford: Oxford \nUniversity Press, 2017.\n\n\u2014\u2014\u2014. \u201cSouth Arabian \u2018Judaism,\u2019 \u1e24imyarite Ra\u1e25manism, and the Origins of Islam.\u201d  \nIn Remapping Emergent Islam: Texts, Social Settings, and Ideological Trajectories, \nedited by Carlos A. Segovia, 15\u201343. Amsterdam: Amsterdam University Press, 2020.\n\n\u2014\u2014\u2014. Theorizing Islam: Disciplinary Deconstruction and Reconstruction. Abingdon: \nRoutledge, 2012.\n\nImhoff, Sarah. \u201cJews, Jewish Studies and the Study of Islam.\u201d In Identity, Politics and the \nStudy of Islam: Current Dilemmas in the Study of Religions, edited by Matt Sheedy, \n121\u201337. Sheffield: Equinox, 2018.\n\nKraemer, Joel L. Maimonides: The Life and World of One of Civilization\u2019s Greatest Minds. New \nYork: Doubleday, 2008.\n\nKugel, James L. In Potiphar\u2019s House: The Interpretive Life of Biblical Texts. Cambridge, MA: \nHarvard University Press, 1990.\n\nLassner, Jacob. Jews, Christians, and the Abode of Islam: Modern Scholarship, Medieval \nRealities. Chicago: University of Chicago Press, 2013.\n\nLazarus-Yafeh, Hava. Intertwined Worlds: Medieval Islam and Bible Criticism. Princeton, NJ: \nPrinceton University Press, 1992.\n\nLecker, Michael. M\u00fb\u1e25ammad ve-ha-Yeh\u00fbd\u00eem [Mu\u1e25ammad and the Jews]. Jerusalem: Makhon \nBen-Tzvi, 2014.\n\nLevy-Rubin, Milka. Non-Muslims in the Early Islamic Empire. Cambridge: Cambridge \nUniversity Press, 2011.\n\nLewis, Bernard. The Jews of Islam. Princeton, NJ: Princeton University Press, 1984.\n\nMaghen, Ze\u2019ev. After Hardship Cometh Ease: The Jews as Backdrop for Muslim Moderation. \nBerlin: de Gruyter, 2006.\n\nMasuzawa, Tomoko. In Search of Dreamtime: The Quest for the Origin of Religion. Chicago: \nUniversity of Chicago Press, 1993.\n\nMazuz, Haggai. The Religious and Spiritual Life of the Jews of Medina. Leiden: Brill, 2014.\n\nMcCutcheon, Russell. Manufacturing Religion: The Discourse on Sui Generis Religion and the \nPolitics of Nostalgia. Oxford: Oxford University Press, 1997.\n\nhttps://readingreligion.org/books/what-islam", "start_char_idx": 171806, "end_char_idx": 174115, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b3aa4888-5b28-41ba-b941-491a7610ba41": {"__data__": {"id_": "b3aa4888-5b28-41ba-b941-491a7610ba41", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dfd69511-d51c-475e-94d4-c4bc2bf411c2", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "2daec50baabc59ddf317b37d8e50eff169e8e0679d19ddd3bed45c5aba71e575", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "30211b1d-970d-4a7c-ac52-574a5d1a3195", "node_type": "1", "metadata": {}, "hash": "84b5b98a1f8098c896a18e009cd8f0b2a06b958f57f2cad61ea71e88f3aa082c", "class_name": "RelatedNodeInfo"}}, "text": "301  \u2022  Michael e. Pregill\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nNeuwirth, Angelika. \u201cLocating the Qur\u02be\u0101n in the Epistemic Space of Late Antiquity.\u201d In Books \nand Written Culture of the Islamic World: Studies Presented to Claude Gilliot on the \nOccasion of His 75th Birthday, edited by Andrew Rippin and Roberto Tottoli, 159\u201379. \nLeiden: Brill, 2015.\n\nNewby, Gordon Darnell. A History of the Jews of Arabia from Ancient Times to Their Eclipse \nunder Islam. Columbia: University of South Carolina Press, 1988.\n\n\u2014\u2014\u2014. The Making of the Last Prophet: A Reconstruction of the Earliest Biography of \nMu\u1e25ammad. Columbia: University of South Carolina Press, 1989.\n\nNirenberg, David. Anti-Judaism: The Western Tradition. New York: Norton, 2013.\n\nPenn, Michael Philip. Envisioning Islam: Syriac Christians and the Early Muslim World. \nPhiladelphia: University of Pennsylvania Press, 2015.\n\nPennington, Brian. Was Hinduism Invented? Britons, Indians, and the Colonial Construction \nof Religion. Oxford: Oxford University Press, 2005.\n\nPines, Shlomo. \u201cThe Jewish Christians of the Early Centuries of Christianity according to a \nNew Source.\u201d Proceedings of the Israel Academy of Sciences and Humanities 2, no. 13 \n(1966).\n\nPregill, Michael E. The Golden Calf between Bible and Qur\u2019an: Scripture, Polemic, and Exegesis \nfrom Late Antiquity to Islam. Oxford: Oxford University Press, 2020.\n\n\u2014\u2014\u2014. \u201cThe Hebrew Bible and the Quran: The Problem of the Jewish \u2018Influence\u2019 on Islam.\u201d \nReligion Compass 1 (2007): 643\u201359.\n\n\u2014\u2014\u2014. \u201cIsr\u0101\u02be\u012bliyy\u0101t, Myth, and Pseudepigraphy: Wahb b. Munabbih and the Early Islamic \nVersions of the Fall of Adam and Eve.\u201d Jerusalem Studies in Arabic and Islam 34 (2008): \n215\u201384.\n\n\u2014\u2014\u2014. \u201cThe Jews of Medina and the Challenge of Early Islamic Historiography\u201d (review \nof Haggai Mazuz, The Religious and Spiritual Life of the Jews of Medina). Review of \nQur\u2019anic Research 2, no. 2 (2016). https://lockwoodonlinejournals.com/index.php/\nrqr/article/view/332.\n\n\u2014\u2014\u2014. \u201cPositivism, Revisionism, and Agnosticism in the Study of Late Antiquity and the \nQur\u02be\u0101n.\u201d Journal of the International Qur\u2019anic Studies Association 2 (2017): 169\u201399.\n\n\u2014\u2014\u2014. \u201cThe Two Sons of Adam: Rabbinic Resonances and Scriptural Virtuosity in S\u016brat \nal-M\u0101\u02beidah.\u201d Journal of the International Qur\u2019anic Studies Association 6 (2021) \n(forthcoming).\n\nReeves, John C. Trajectories in Near Eastern Apocalyptic: A Postrabbinic Jewish Apocalypse \nReader. Leiden: Brill, 2006.\n\nhttps://lockwoodonlinejournals.com/index.php/rqr/article/view/332\nhttps://lockwoodonlinejournals.com/index.php/rqr/article/view/332", "start_char_idx": 174118, "end_char_idx": 176676, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "30211b1d-970d-4a7c-ac52-574a5d1a3195": {"__data__": {"id_": "30211b1d-970d-4a7c-ac52-574a5d1a3195", "embedding": null, "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8903", "node_type": "4", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "bc9777658b0acd617a8c5844cc66cdcc17b41314142363b9ada5afe4138958cb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b3aa4888-5b28-41ba-b941-491a7610ba41", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "00eaa397f10418495c422a79dab2e92138afa3933496f45a11de2470454b0b5c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b8726719-fa7e-464e-8876-30fa28f48caf", "node_type": "1", "metadata": {}, "hash": "32d584bc9fd8c795413cc0d2eff1671d43e45be83f1eedcc11202a08d48165d3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nBlurred Boundaries and Novel Normativities  \u2022  302\n\nSheedy, Matt. \u201cIdentity, Politics, and the Study of Islam.\u201d Culture on the Edge: A Peer Reviewed \nBlog, February 25, 2019. https://edge.ua.edu/nota-bene/identity-politics-and-the-\nstudy-of-islam-an-interview-with-matt-sheedy/.\n\nShoemaker, Stephen J. The Apocalypse of Empire: Imperial Eschatology in Late Antiquity and \nEarly Islam. Philadelphia: University of Pennsylvania Press, 2018.\n\n\u2014\u2014\u2014. The Death of a Prophet: The End of Muhammad\u2019s Life and the Beginnings of Islam. \nPhiladelphia: University of Pennsylvania Press, 2011.\n\n\u2014\u2014\u2014. A Prophet Has Appeared: The Rise of Islam through Christian and Jewish Eyes. Oakland: \nUniversity of California Press, 2021.\n\nSimonsohn, Uriel. A Common Justice: The Legal Alliances of Christians and Jews under Early \nIslam. Philadelphia: University of Pennsylvania Press, 2011.\n\nStewart, Devin J. \u201cA Modest Proposal for Islamic Studies.\u201d In Identity, Politics and the Study \nof Islam: Current Dilemmas in the Study of Religions, edited by Matt Sheedy, 157\u2013200. \nSheffield: Equinox, 2018.\n\nStillman, Norman. The Jews of Arab Lands: A History and Sourcebook. New York: Jewish \nPublication Society of America, 1979.\n\nStroumsa, Sarah. Maimonides in His World: Portrait of a Mediterranean Thinker. Princeton, \nNJ: Princeton University Press, 2009.\n\nToorn, Karel van der. Becoming Diaspora Jews: Behind the Story of Elephantine. New Haven, \nCT: Yale University Press, 2019.\n\nTottoli, Roberto. \u201cOrigin and Use of the Term Isr\u0101\u02be\u012bliyy\u0101t in Muslim Literature.\u201d Arabica 46 \n(1999): 193\u2013210.\n\nWasserstrom, Steven M. Between Muslim and Jew: The Problem of Symbiosis under Early \nIslam. Princeton, NJ: Princeton University Press, 1995.\n\n\u2014\u2014\u2014. \u201cThe Moving Finger Writes: Mugh\u012bra b. Sa\u02bf\u012bd\u2019s Islamic Gnosis and the Myths of Its \nRejection.\u201d History of Religions 25 (1985): 1\u201329.\n\n\u2014\u2014\u2014. Religion After Religion: Gershom Scholem, Mircea Eliade, and Henry Corbin at Eranos. \nPrinceton, NJ: Princeton University Press, 1999.\n\n\u2014\u2014\u2014. \u201cSpecies of Misbelief: A History of Muslim Heresiography of the Jews.\u201d PhD dissertation, \nUniversity of Toronto, 1987.\n\nWebb, Peter J. Imagining the Arabs: Arab Identity and the Rise of Islam. Edinburgh: Edinburgh \nUniversity Press, 2016.\n\nZellentin, Holger M. The Qur\u02be\u0101n\u2019s Legal Culture: The Didascalia Apostolorum as a Point of \nDeparture. T\u00fcbingen: Mohr Siebeck, 2013.", "start_char_idx": 176679, "end_char_idx": 179074, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b8726719-fa7e-464e-8876-30fa28f48caf": {"__data__": {"id_": "b8726719-fa7e-464e-8876-30fa28f48caf", "embedding": null, "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8904", "node_type": "4", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "c1c860a87faeb0c08d10617202c68566bc41b4b381f4b3f0a1052e2a5b1b6a8d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "30211b1d-970d-4a7c-ac52-574a5d1a3195", "node_type": "1", "metadata": {"identifier": "alusur-8903", "author": "Pregill, Michael E.", "title": "Blurred Boundaries and Novel Normativities: The Jews of Arabia, the Quranic Milieu, and the \u201cIslamic Judaism\u201d of the Middle Ages", "date": "2021-12-05", "file": "alusur-8903.pdf"}, "hash": "34630a9c6565245e53a8fc9d6eaeb7f72e6050108576bdcd2e9874344812b8dd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4f3aa3ca-bc46-4593-a1d7-7ae683947e7f", "node_type": "1", "metadata": {}, "hash": "46f040441e2e07a2f5ae35a09c0bf41a6c7f83518868b4ca30760a1bdceb41eb", "class_name": "RelatedNodeInfo"}}, "text": "Conference Report\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021): 323-329\n\nThis three-day virtual conference, organized by Huda Fakhreddine (University of Pennsylvania), David \nLarsen (New York University), and Hany \nRashwan (University of Birmingham) \nand hosted by the University of Oxford\u2019s \nC o m p a r a t i v e  C r i t i c i s m  a n d  T r a n s l a -\ntion research centre (OCCT), delivered \na splendid set of twenty-two papers \nby scholars from all over the world, \nexamining a broad variety of multilingual \ntexts from Islamic history. In October 2020, \nthe organizers called for papers examining \nthe web of literary practices and critical \ntheories of multilingual writers working \nin Urdu, Persian, Turkish, Arabic, Kurdish, \nand other languages of Asia and Africa, \nwhich fall outside the Eurocentric purview \nof modern Comparative Literature. The \nrespondents, including individuals from \nfourteen countries, fulfilled the ambitious \nscope of the call for papers.\n\nThanks to the efforts of Rawad Wehbe \n(University of Pennsylvania), the logistics \nof the conference proceeded smoothly. \nThe conference started on Thursday, July \n22 at 10 a.m. ET (3 p.m. British Summer \nTime) with Matthew Reynolds, chair of \nthe OCCT, who welcomed attendees with \nsome opening remarks in support of \nthe conference\u2019s mission of challenging \nEurocentric approaches to the discipline.\n\nHany Rashwan then introduced the \nfirst keynote speaker, Fatemeh Keshavarz \n(director of the School of Languages, \nLiteratures, and Cultures at the University \nof Maryland), whose address, \u201cMultilingual \nPoetry, the Information Highway of the \nMedieval Muslim World,\u201d focused on \npoetry\u2019s transmission along the \u201cSilk Road \nof literary distribution and understanding,\u201d \nwith the Persian Sufi Fakhr al-D\u012bn \u02bfIr\u0101q\u012b \n( 1 2 1 3 \u2013 1 2 8 9  C E )  a s  a  p r i m e  e x a m p l e . \nWith a review of \u02bfIr\u0101q\u012b\u2019s life, travels, and \n\nPre-Modern Comparative Literary Practice in the Multilingual Islamic World(s) \n(Oxford Comparative Criticism and Translation Research Centre/OCCT,  \n\nUniversity of Oxford, 22\u201324 July 2021)\n\nConference Organizers:\nHuda Fakhreddine, David Larsen, and Hany Rashwan\n\nReport by: \nClarissa Burt \n\nUnited States Naval Academy\n\n(burt@usna.edu)\n\n\u00a9 2021 Clarissa Burt. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives License, \nwhich allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long \nas attribution is given to the original authors and source.\n\nmailto:burt%40usna.edu?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n324  \u2022  Clarissa Burt\n\ntexts, supplemented with references \nto R\u016bm\u012b, Sa\u02bfd\u012b of Shiraz, and several \nothers, Keshavarz argued convincingly \nfor cosmopolitan multilinguality in elite \nSufi circles, where linguistic and cultural \ndiversity was embraced and celebrated.\n\nT h u r s d a y \u2019 s  f i r s t  s e s s i o n ,  e n t i t l e d \n\u201cMultilingual Scholars and Scholarly \nPractice\u201d and chaired by David Larsen, \nfollowed Kesharvarz\u2019s keynote.", "start_char_idx": 47, "end_char_idx": 3146, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4f3aa3ca-bc46-4593-a1d7-7ae683947e7f": {"__data__": {"id_": "4f3aa3ca-bc46-4593-a1d7-7ae683947e7f", "embedding": null, "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8904", "node_type": "4", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "c1c860a87faeb0c08d10617202c68566bc41b4b381f4b3f0a1052e2a5b1b6a8d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b8726719-fa7e-464e-8876-30fa28f48caf", "node_type": "1", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "49b3315ae2d14cff198be0a1550c3e2707007f6822e099c4510fcdba700f4664", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "24c50d83-4b3d-4026-9137-272ac09f5473", "node_type": "1", "metadata": {}, "hash": "72fea65994d74f1e7d3fdc038390ee1deac83f80c3bc2a4987f6a2fdf3337c8a", "class_name": "RelatedNodeInfo"}}, "text": "Larsen \nintroduced Claire Gallien (Universit\u00e9 \nMontpellier 3), whose presentation was \ne n t i t l e d  \u201c M u l t i l i n g u a l  C o m m e n t a r y \nLiteratures of the Islamicate and Their \nR o l e  i n  E a r l y  M o d e r n  O r i e n t a l i s m . \u201d  \nI n  t h i s  s o p h i s t i c a t e d  p i e c e ,  G a l l i e n \nexamined the disposition of manuscripts \n(including Quranic commentaries and other \nworks of Islamic science) in Arabic, Persian, \nand Turkish that were gathered as artifacts \nby Great Britain in the seventeenth and \neighteenth centuries and remain unedited. \nShe argues that the selection of materials \nfor translation and publication in English \nfed Orientalist conceptions and prejudices \nand ignored the intellectual engagement \nthat multilingual commentaries represent. \nGallien gave the example of Richardson\u2019s \n1774 translation of \u1e24\u0101fi\u1e93, and its reliance \non the commentary by Ahmed Sudi Bosnevi \n(an Ottoman scholar of the sixteenth \ncentury CE), which eclipsed more mystical \ncommentaries by Sururi and Shem\u02bfi in the \nOrientalist reception.\n\nA l i  K a r j o o - R a v a r y  ( B u c k n e l l )  g a v e \na paper entitled \u201cA Brocade of Many \nTextures: Literary Trilingualism in 14th \nCentury Anatolia, Iran and Beyond,\u201d in \nwhich he displayed stunning examples \nof trilingual literary production from \nthe court of Kadi Burh\u00e2neddin of Sivas  \n(d. 1398). Pointing to mulamma\u02bf and talm\u012b\u02bf \nas critical terms for multilingual stylistics \n\nin Islamic poetry, Karjoo-Ravary argued \nfor a hierarchical theory of language use \nin constructing texts for the community \nof scholars and saints and traced its \ncontinued use in trilingual texts with \nreference to nineteenth-century works \nfrom Iran, eastern Anatolia, and central \nAsia.\n\nZ e y n e p  O k t a y - U s l u  ( B o \u011f a z i \u00e7 i \nUniversity) presented \u201cSufi Metaphysics \nas Literary Theory: \u015eeyh G\u0101lib\u2019s Beauty \nand Love.\u201d Sketching the life and works \nof the multilingual Ottoman Sufi \u015eeyh \nG\u0101lib (d. 1798 CE), Oktay-Uslu focused \non G\u0101lib\u2019s Turkish mathnav\u1fd1 poem \u1e24\u00fcsn \n\u00fc \u02bfA\u015f\u1e33 (Beauty and love), in which she \nfound three layers of allegory: a mystical \ncosmology, a Sufi pathway to the divine, \na n d  t h e  w r i t i n g  p r o c e s s .  O k t a y - U s l u \nconsidered this layered analogical tale \nusing its relationship with Ibn \u02bfArab\u012b\u2019s \ndoctrine of the oneness of being and its \ninteraction with R\u016bm\u012b\u2019s work, arguing that \nonly such multidimensional analysis opens \ncomplex layers of meaning in G\u0101lib\u2019s text.\n\nC h r i s t o p h e r  L i v a n o s  ( U n i v e r s i t y \nof Wisconsin at Madison) chaired the \nsecond Friday session, \u201cTranslinguistic \nAdaptations of Genre and Form.\u201d Maryam \nFatima (University of Massachusetts at \nAmherst) presented \u201c\u02bfIbrat for an Islami \nPablik: Nineteenth-Century Historical \nNovel in Urdu,\u201d in which she examined \nthe historical novels through which Abdul \nHalim Sharar (1860\u20131926) navigated his \nown form of colonial modernity. These \ncontain a unique mix of Islamic scholarship \nand Western-style rich paratextual notes, \nrevealing Sharar\u2019s control of Islamic \nhistoriography.", "start_char_idx": 3147, "end_char_idx": 6259, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "24c50d83-4b3d-4026-9137-272ac09f5473": {"__data__": {"id_": "24c50d83-4b3d-4026-9137-272ac09f5473", "embedding": null, "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8904", "node_type": "4", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "c1c860a87faeb0c08d10617202c68566bc41b4b381f4b3f0a1052e2a5b1b6a8d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4f3aa3ca-bc46-4593-a1d7-7ae683947e7f", "node_type": "1", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "09ed9aa6b4415e6a61d8ec0b830499f381515180acd9e12b7d9ed357d398dc3f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "66918151-d4dc-48ee-8873-a869d7315154", "node_type": "1", "metadata": {}, "hash": "a0939e39be983a73210f33c4bc8710bd7b31d4b6639f76d689ea098c9431a835", "class_name": "RelatedNodeInfo"}}, "text": "Next, Alaaeldin Mahmoud (American \nUniversity of the Middle East in Kuwait) \np r e s e n t e d  \u201c R e t h i n k i n g  t h e  A r t  o f \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nConference Report: Pre-Modern Comparative Literary Practice  \u2022  325\n\nComposition (Insh\u0101\u02be) in Arabic and Persian \nMaq\u0101m\u0101t: Bad\u012b\u02bf al Zam\u0101n al-Hamadh\u0101n\u012b \nand al-\u1e24ar\u012br\u012b in Dialogue with \u1e24am\u012bd \nal-D\u012bn Balkh\u012b.\u201d Using theoretical terms \nfrom al-Shayb\u0101n\u012b (d. 298/910\u201311) and \nQalqashand\u012b (d. 821/1418), Mahmoud \nengaged with the Arabic maq\u0101m\u0101t of \na l - H a m a d h \u0101 n \u012b  a n d  a l - \u1e24 a r \u012b r \u012b  a n d  t h e \nPersian maq\u0101m\u0101t of \u1e24am\u012bd al-D\u012bn Balkh\u012b \n(d. 599/1202\u20133) as multimodal productions. \nMahmoud looked specifically at the use of \nthe Persian term sabk for the \u201cstylistics\u201d \nexpounded by Mu\u1e25ammad Taq\u012b Bah\u0101r \nin his Sabkshin\u0101s\u012b, y\u0101 t\u0101r\u012b\u1e35h-i ta\u1e6davvur-i \nnasr-i F\u0101rs\u012b (Stylistics, or the history of \nchange in Persian prose), questioning \nthe crosslingual relationship of sabk with \nta\u1e63annu\u02bf (artfulness). \n\nS i m o n  L e e s e  ( U t r e c h t  U n i v e r s i t y ) \npresented the panel\u2019s third paper, entitled \n\u201cRefrains of Comparison: Bringing the \nP e r s i a n  R a d \u012b f  i n t o  A r a b i c  P o e t r y  i n \nE i g h t e e n t h  C e n t u r y  I n d i a . \u201d  F o c u s i n g \non the multilingual poetry of Ghul\u0101m \n\u02bfAl\u012b \u201c\u0100z\u0101d\u201d al-Bilgr\u0101m\u012b (d. 1786) and \nM u \u1e25 a m m a d  B \u0101 q i r  \u201c \u0100 g \u0101 h \u201d  a l - M a d r \u0101 s \u012b \n(d. 1806), Leese demonstrated how these \npoets incorporated the Persian stylistic \nrad\u012bf (refrain) into their Arabic poetic \ncompositions and engaged in theoretical \ndisputes using the terms \u02bfArab, \u02bfAjam, and \nHind\u012b to signify relationships between \nlanguages and literary practices in Arabic, \nPersian, and the languages of India as a \ncritical apparatus for their multilingual \npoetics.\n\nIn the last presentation of the day, \nOrhan Elmaz (University of Saint Andrews) \ng a v e  a  p a p e r  e n t i t l e d  \u201c C o n t r a s t i n g \nMasculine and Feminine Poetic Voices \nin Wine Poetry: Cases from Arabic and \nO t t o m a n  P o e t r y . \u201d  U s i n g  s e l e c t i o n s \nfrom pre-Islamic Arabic poetry through \n\nsixteenth-century Ottoman poetry, Elmaz \ns k e t c h e d  t h e  w i n e - s o n g  t r a d i t i o n  i n \nArabic and Turkish with its contrasts in \npoetic conventions, attitudes, and social \nfunctions and its occasional overlaps with \nlove poetry.", "start_char_idx": 6262, "end_char_idx": 8625, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "66918151-d4dc-48ee-8873-a869d7315154": {"__data__": {"id_": "66918151-d4dc-48ee-8873-a869d7315154", "embedding": null, "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8904", "node_type": "4", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "c1c860a87faeb0c08d10617202c68566bc41b4b381f4b3f0a1052e2a5b1b6a8d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "24c50d83-4b3d-4026-9137-272ac09f5473", "node_type": "1", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "b5b014b1e8a2ba0ad333efce999afcdb61b08e30cd9062baef92ea60c97639ab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "20778f11-2cf1-49eb-8a88-9130e290aab8", "node_type": "1", "metadata": {}, "hash": "c8d4ce68e4c34b193ed223e857aa86dddbde2f694d5e90921471180cd50376d3", "class_name": "RelatedNodeInfo"}}, "text": "Elmaz highlighted selections \nfrom the Ottoman poets Fu\u017c\u00fbl\u00ee (1483\u20131556) \nand B\u00e2\u1e33\u00ee (1526\u20131600), in which abstemious \nattitudes toward wine contrast with the \nfakhr of wine songs in pre-Islamic poetry. \nElsewhere, the female Ottoman poet Mihr\u00ee \nHatun (1460\u20131506/1512) composed wine \npoetry that Elmaz compared, in imagery \nand sentiment, to the poetry of al-A\u02bfsh\u0101  \n(d. 627 CE).\n\nW h e n  t h e  c o n f e r e n c e  r e s u m e d  o n \nFriday July 23, Hany Rashwan chaired \nthe day\u2019s first panel, \u201cTranslation and \nNon-translation in the Islamic World,\u201d \nand introduced the first speaker, Peter \nWebb (Leiden University), who presented \na paper entitled \u201cArabic Texts as Ottoman \nLiterary Phenomena: The Multilingual \nL i v e s  o f  S a r \u1e25  a l - \u02bf U y \u016b n ( P a s t u r i n g  a t \nthe Wellsprings of Knowledge).\u201d Webb \ntraced the dissemination of al-Ris\u0101la \nal-hazaliyya (The witty letter) by the \nAndalusian poet Ibn Zayd\u016bn (1003\u20131071) \nand the fourteenth-century commentary \non it composed by the Egyptian poet Ibn \nNub\u0101ta (1287\u20131366), Sar\u1e25 al-\u02bfuy\u016bn, which \nexploded in popularity in the subsequent \nc e n t u r i e s  a s  a t t e s t e d  b y  t h e  s h e e r \nnumber and geographical range of extant \nmanuscripts of the work. Webb followed \nIbn Nub\u0101ta\u2019s use of a Persian phrase \nacross manuscripts to see how scribes \nunderstood it (or not) across time, space, \nand linguistic difference. On the basis of \nthe content of Sar\u1e25 al-\u02bfuy\u016bn, Webb posits \nthat the Ottoman popularity of the work \nderived from its presentation of succinct \nnarratives of classical pre-Islamic Arabic \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n326  \u2022  Clarissa Burt\n\nfigures, which summarized the cultural \ntraditions of Arab lands under Ottoman \ncontrol.\n\nIn \u201cIslam in the Vernacular: The World(s) \nof Arabi Malayalam, and Multilingual \nI m a g i n a r i e s  i n  K e r a l a ,  S o u t h  I n d i a , \u201d \nMuneer Aram Kuzhiyan (Aligarh Muslim \nUniversity) examined literary production \nin Arabi Malayalam, a form of Malayalam \nin Arabic script with lexical borrowings \nfrom Arabic, Tamil, Persian, Urdu, and \nSanskrit. Kuzhiyan focused on Muhyiddin \nMala by Q\u0101\u1e0d\u012b Mu\u1e25ammad (d. 1616), a praise \npoem for the twelfth-century Sufi master \nShaykh \u02bfAbd al-Q\u0101dir al-J\u012bl\u0101n\u012b (d. 1166), \nwhich contributed to \u201ctranslating Islam\u201d \nfor the Muslims of Kerala. Kuzhiyan spoke \nof anthologies of other \u201csabina songs,\u201d as \ndevotional texts in Arabi Malayalam were \ncalled. He offered several etymologies for \nthe term but focused more on translations \ninto Arabi Malayalam in the second half \nof the eighteenth century, situating Arabi \nMalayalam as a locus for multilingual \ncomparative studies in relation to its many \nlanguages and cultures of contact.", "start_char_idx": 8626, "end_char_idx": 11340, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "20778f11-2cf1-49eb-8a88-9130e290aab8": {"__data__": {"id_": "20778f11-2cf1-49eb-8a88-9130e290aab8", "embedding": null, "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8904", "node_type": "4", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "c1c860a87faeb0c08d10617202c68566bc41b4b381f4b3f0a1052e2a5b1b6a8d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "66918151-d4dc-48ee-8873-a869d7315154", "node_type": "1", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "670b7db55504c5c9945784fb888d576abf261c016976f331ad4a3a423264ff87", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e963be21-0f6c-4daa-9de5-13b1912aa017", "node_type": "1", "metadata": {}, "hash": "ff8bf7a5f6988485ea27f2b4fc3da8896c86af25d4c1725dd301bb3ce77018cb", "class_name": "RelatedNodeInfo"}}, "text": "Ayelet Kotler (University of Chicago) \npresented \u201cTranslation as a Poetic Point \nof Departure: Persianizing the R\u0101m\u0101ya\u1e47a \nin Early 17th-Century India.\u201d In this well-\nargued paper on Mas\u0320nav\u012b-i R\u0101m u S\u012bt\u0101, a \nPersian verse translation of the Sanskrit \ne p i c  R \u0101 m \u0101 y a \u1e47 a  b y  t h e  s e v e n t e e n t h -\ncentury north Indian poet Mas\u012b\u1e25 Sa\u02bfd-\nAll\u0101h P\u0101nipat\u012b, Kotler analyzed Mas\u012b\u1e25\u2019s \nfaithfulness to the Sanskrit original and \nhis creative process in building the Persian \npoetic text to argue for analytical criticism \nof premodern Persian translations through \nthe values inherent in such compositions \nas Moghul mediations of Indian culture  \nin Persian.\n\nSimon Leese chaired the second Friday \nsession, \u201cMinorities, Shibboleths and \nPolyglossia.\u201d Nasim Basiri (Oregon State \nUniversity) offered the first paper, entitled \n\u201cRethinking Queering in the Pre-modern \nP e r s i a n  P o e t r y :  A  D i a l o g u e  b e t w e e n \nR\u016bm\u012b and \u1e24\u0101fe\u1e93-e Sh\u012br\u0101z\u012b.\u201d In her paper, \nBasiri addressed modern scholarship \nof premodern Persian poetry and its \nneglect of LGBTQ+ identities. Through her \nreadings of R\u016bm\u012b and \u1e24\u0101fi\u1e93, Basiri aimed \nto \u201csave pre-modern queer poetry from \nmarginalization\u201d and \u201cread queerness\u201d \ninto the study of Persian poetry, in the \nprocess breaking open Eurocentric, white, \ncisgender, male-centered comparative \nliterary analysis.\n\nT a l y a  F i s h m a n  ( U n i v e r s i t y  o f \nPennsylvania) turned her attention to \nmultilingual medieval Jewish scholarly \nculture in her paper, \u201cEchoes of Arabic \nLinguistic Theory, Practice and Muslim \nDoctrine in Jewish Writings of the Medieval \nIslamicate World.\u201d Focusing on Rabbanite \nand Qaraite authors of the ninth through \neleventh centuries, Fishman related the \nHebrew dictionaries of Saadia al-Fayyumi \n(882\u2013942 CE), the gaon (leader) of the \nBabylonian Talmudic academy of Sura in \nIraq, to Arabic lexicographical scholarship \non rare lexemes in the Quran. Similarly, \nher analysis of the tenth-century Aramaic \nepistle of Sherira (a subsequent gaon of the \nSuran yeshiva) pointed to the application \nof the Islamic doctrine of inimitability \n(i\u02bfj\u0101z) to rabbinic tradition. \n\nSeerwan Ali Hariry (Soran University \ni n  I r a q i  K u r d i s t a n )  e n d e d  t h e  p a n e l \nw i t h  h i s  f a s c i n a t i n g  p a p e r ,  \u201c P o e t i c s \no f  M u l t i l i n g u a l i s m  i n  M e d i e v a l  a n d \nPre-modern Kurdish Poetry: Rethinking \nMacaronic Verses in Classical Kurdish", "start_char_idx": 11343, "end_char_idx": 13818, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e963be21-0f6c-4daa-9de5-13b1912aa017": {"__data__": {"id_": "e963be21-0f6c-4daa-9de5-13b1912aa017", "embedding": null, "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8904", "node_type": "4", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "c1c860a87faeb0c08d10617202c68566bc41b4b381f4b3f0a1052e2a5b1b6a8d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "20778f11-2cf1-49eb-8a88-9130e290aab8", "node_type": "1", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "e086f1699b34eb24b7cf4c04a39d0130d0a32aa9738ad3d5f275e6f9bf5952a1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6ce34071-4930-46b5-94c9-7d35caed11a7", "node_type": "1", "metadata": {}, "hash": "d0a2924a0b534e44569d1d02cfce26e75a5bd9d4d5089e828cff409e7a65355f", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nConference Report: Pre-Modern Comparative Literary Practice  \u2022  327\n\nPoetry.\u201d In one of the most delightful \ne x a m p l e s  o f  m u l t i l i n g u a l i s m  i n  t h e \nconference, Hariry presented selections of \nmixed-language macaronic verses by the \nKurdish poets A\u1e25mad-\u012b Kh\u0101n\u012b (1651\u20131707), \nN\u0101l\u012b (1797\u20131877), and Mahw\u012b (1830\u20131909) in \nwhich each group of verses were composed \nin Arabic, Persian, Turkish, and Kurdish in \nturn, signaling the poet\u2019s virtuosity and \nrequiring a similar multilingualism on the \npart of the audience. Although Kurds at \nthe geographic crossroads between Arabo-\nIslamic, Safavid, and Ottoman empires \nu s e d  h e g e m o n i c  l a n g u a g e s  i n  t h e i r \nwritings to the detriment of their own, \nthese poets added Kurdish to crown their \nliterary canon with compositions that \nbroaden the definition of macaronic verse \nfor comparative purposes.\n\nNasim Basiri convened the third Friday \nsession, titled \u201cCatachresis and Creative \nMisreadings.\u201d Christopher Livanos opened \nthe session with his paper, \u201cReading \nChristian Heresy into the Qur\u2019an in the \nLatin Fathers, the Medieval Translators \nand the Modern Academy.\u201d Citing Bloom\u2019s \n\u201canxiety of influence,\u201d Livanos argued \nthat Western criticism of the Quran has \ncentered on a heresiological approach \nseeking to uncover distorted Christian and \nbiblical sources for the Quranic text, an \napproach he finds in the \u201cSyriac turn\u201d in \nQuranic scholarship. In contrast, Livanos \nhopes for new academic approaches to \nthe Quran to account for its literary and \nreligious significance.\n\nColinda Lindermann (Freie Universit\u00e4t \nBerlin) came next with her \u201cLoanwords \nf r o m  W i t h i n :  D e b a t i n g  T a \u02bf r \u012b b  i n  t h e \nMultilingual Ottoman Environment,\u201d in \nwhich she traced the history of Arabic \ntheory concerning ta\u02bfr\u012bb (Arabicizing) \nloanwords from other languages, from \n\na l - K h a l \u012b l  b .  A \u1e25 m a d  ( d .  c a .  1 7 0 / 7 8 6 ) \nto al-Jaw\u0101l\u012bq\u012b\u2019s (d. 540/1144) treatise \nal-Mu\u02bfarrab min al-kal\u0101m al-a\u02bfjam\u012b \u02bfal\u0101 \n\u1e25ur\u016bf al-mu\u02bfjam. Lindermann traced \nt h e  d e b a t e  f r o m  e a r l y  s c h o l a r s  t o \nal-Suy\u016b\u1e6d\u012b (d. 1505), through the treatise \nof Kemalpa\u015faz\u0101de (d. 1534), al-Ris\u0101la f\u012b \nta\u1e25q\u012bq ta\u02bfr\u012bb al-kalima al-\u02bfajamiyya, and \nal-Munsh\u012b (d. 1592) to al-Khaf\u0101j\u012b (d. 1659), \nw h o  m e n t i o n s  t h e  s l a n g  o f  O t t o m a n \ngender-benders under the rubric of lughat \nal-mukhannath\u012bn. Lindermann argued \nthat this scholarly discourse was clearly \nengaged with the living linguistic and \nsociocultural Ottoman milieu.", "start_char_idx": 13825, "end_char_idx": 16408, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6ce34071-4930-46b5-94c9-7d35caed11a7": {"__data__": {"id_": "6ce34071-4930-46b5-94c9-7d35caed11a7", "embedding": null, "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8904", "node_type": "4", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "c1c860a87faeb0c08d10617202c68566bc41b4b381f4b3f0a1052e2a5b1b6a8d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e963be21-0f6c-4daa-9de5-13b1912aa017", "node_type": "1", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "4263f048135051be81d18fce534b419f53c2b4cb754f220b99a653640ff6f014", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e79256f9-1dbf-464e-bbd8-d10011a8a704", "node_type": "1", "metadata": {}, "hash": "d2a6806e297a6fc3271df998551bf6debbd9b9866cf14a047120144c0abdd208", "class_name": "RelatedNodeInfo"}}, "text": "M e h t a p  O z d e m i r  ( U n i v e r s i t y  o f \nMassachusetts at Amherst) presented \nFriday\u2019s last paper, \u201cDebating Belagat: The \nPoetics of (Af)filiative Translation in late \nOttoman Literary Modernity.\u201d Ozdemir \npointed to the wave of nineteenth-century \ntranslations from Arabic and French that \nimported literary values into Turkish and \nits impact on late Ottoman literature. \nOzdemir analyzed Recaizade Ekrem\u2019s 1882 \nTalim-i Edebiyat (Teaching of literature) \nand the controversy that followed its \npublication, with Hac\u0131 \u0130brahim Efendi \narguing over the legacy of belagat (poetics) \nfrom Arabic in balance with or in contrast \nto French-oriented literary theory. This \nliterary-theoretical debate reflects the \ntension between a necessary rupture with \nthe past to build Ottoman modernity and \nthe preservation of traditional devices as \nencased in belagat so as to create a unique, \nself-possessed Ottoman literature.\n\nH u d a  F a k h r e d d i n e  c h a i r e d  t h e \nf i r s t  S a t u r d a y  s e s s i o n ,  \u201c M u l t i l i n g u a l \nL e x i c o l o g y  a n d  E x e g e s i s . \u201d  L e i l a \nChamankhah (University of California \nat San Diego) presented a paper entitled \n\u201cMapping Ibn \u02bfArab\u012b\u2019s Teachings in the \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n328  \u2022  Clarissa Burt\n\nPremodern Persian Sufi World: \u02bfAbdul \nRazz\u0101q K\u0101sh\u0101n\u012b\u2019s Lexicons and Their \nLiterary Importance in Formalizing Sufi \nTerminology.\u201d She detailed \u02bfAbdul Razz\u0101q \nK\u0101sh\u0101n\u012b\u2019s (d. 1335) prolific dissemination \nof Ibn \u02bfArab\u012b\u2019s teachings in Ilkhanid Iran \n(1256\u20131353) and his own contributions to \nSufi literature. The paper focused on three \nlexicons by K\u0101sh\u0101n\u012b: I\u1e63\u1e6dil\u0101\u1e25\u0101t al-\u1e63\u016bfiyya \n(Technical terms of Sufism), Rash\u1e25 al-zul\u0101l \n(Distilling pure water), and La\u1e6d\u0101\u02beif al-i\u02bfl\u0101m \n(The niceties of imparting knowledge).\n\nNext, Salour Evaz Malayeri (University \nof Saint Andrews) presented \u201cReligion and \nLiterature in Dialogue: N\u0101\u1e63ir-i Khusraw\u2019s \nReception of the Quran and Hadith.\u201d  \nA well-traveled Persian bilingual (Persian \nand Arabic) poet, N\u0101\u1e63ir-i Khusraw (1004\u2013\n1076 CE) contributed widely to Persian \nliterature. The paper focused on the \npoet\u2019s religious and exegetical thought \nas revealed in his Jam\u02bf al-\u1e25ikmatayn \n(Reconciling the two wisdoms). The two \nsources of wisdom were falsafa/philosophy \nand Isma\u02bfili doctrine/ta\u02bew\u012bl. By comparing \nthe Quran and Hadith with N\u0101\u1e63ir\u2019s use \nof rhetorical devices and philosophical \npropositions, Malayeri showed that the \npoet used the Quran and hadith to support \nhis own argument.\n\nT h i s  p a p e r  w a s  f o l l o w e d  b y  t h a t \no f  A b d u l  M a n a n  B h a t  ( U n i v e r s i t y  o f \nPennsylvania), \u201cProphethood in Poetic \nWisdom: Beginnings, Adab and Muhammad \nIqbal.\u201d The paper examined Persian-\nUrdu diglossia in Muhammad Iqbal\u2019s  \n(d.", "start_char_idx": 16410, "end_char_idx": 19205, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e79256f9-1dbf-464e-bbd8-d10011a8a704": {"__data__": {"id_": "e79256f9-1dbf-464e-bbd8-d10011a8a704", "embedding": null, "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8904", "node_type": "4", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "c1c860a87faeb0c08d10617202c68566bc41b4b381f4b3f0a1052e2a5b1b6a8d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6ce34071-4930-46b5-94c9-7d35caed11a7", "node_type": "1", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "1a8a8d90d5e39f840325a7c66df4d4df405f15ef6c7e6613b83a2212673400b7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "721830c2-790a-4c77-abdf-86add827c22e", "node_type": "1", "metadata": {}, "hash": "fa1cd51c72622f4cf467bcbe1fd286c7e3e1dc2e82c81a80b08521ec52a70558", "class_name": "RelatedNodeInfo"}}, "text": "1938) concept of pay\u0101m as inspirational \ni m p e t u s  f o r  p o e t i c  a n d  p r o p h e t i c \ndiscourse. Tentatively translating pay\u0101m \nas \u201cmessage,\u201d Bhat showed that pay\u0101m \nfor Iqbal is both what prophets deliver to \nhumanity and the poetic yearning that \npoets channel to construct poetic texts. \n\nAfter discussion, Ali Karjoo-Ravary \nconvened the final panel of the conference, \n\u201cTextual Practice, Media, and Reception.\u201d \nS u h e i l  L a h e r  ( H a r t f o r d  S e m i n a r y ) \npresented an intriguing paper, \u201cArabic \nPrayer or Persian or Both? Ab\u016b \u1e24an\u012bfa\u2019s \nView and Its Legal Reception.\u201d Laher traced \nthe history of translation of the Quran into \nPersian (starting with Salman the Persian, \nd. 33/654), and its recitation in prayer. \nAb\u016b \u1e24an\u012bfa (d. 150/767), unlike other legal \nscholars, allowed the use of Persian in \nritual prayer, perhaps as accommodation \nfor non-Arab converts. The question points \nto the historical dispute over whether \nthe Quran consists in its meanings qua \nmeaning, or in the meanings of the Arabic; \nthe majority of scholars of Islamic law \nultimately settled on the latter position. \nCiting a range of legal opinions from \nAb\u016b-l-Layth al-Samarqand\u012b (d. 376/983) to \nBurh\u0101n al-D\u012bn al-Margh\u012bn\u0101n\u012b (d. 593/1197), \nLaher showed that \u1e24anaf\u012b jurists tolerated \nthe use of Persian in ritual prayer and \nsupplication and faced a consequent anti-\nShu\u02bf\u016bb\u012b backlash, which enforced the use \nof Arabic alone in devotional practice \nacross the Muslim world.\n\nF a y a z  A .  D a r  a n d  Z u b a i r  K h a l i d \n(Jawaharlal Nehru University, New Delhi, \nIndia) offered a joint paper, \u201cSheikh \nNuruddin\u2019s Koshur Quran: Translinguistic \nPoetry of a Fourteenth century Kashmiri \nSaint.\u201d The authors detailed the legacy \nand Kashmiri mystical poetry of Sheikh \nNuruddin (1378\u20131440 CE). Venerated as \nthe saint and founder of a mystical order, \nNuruddin incorporated Quranic references, \nfigures, and verses in Arabic into his \nshrukh poetry, to the point that his poetry \nhas been described as Koshur Quran, or \n\u201cthe Quran in Kashmiri.\u201d His verse also \nrefers to such Sufi figures as al-\u1e24all\u0101j and \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nConference Report: Pre-Modern Comparative Literary Practice  \u2022  329\n\nR\u016bm\u012b, making his poetry an addition to \nSufi mystical Kashmiri literature, which \ncombines Arabic, Kashmiri, and Sanskrit \nvalues. \n\nAqsa Ijaz (McGill University) gave the \nconference\u2019s last paper, \u201cShaping the \nLanguage of Love: The Afterlife of Nizami\u2019s \nKhusrau u Sh\u012br\u012bn in Persianate India,\u201d  \nin which Ijaz considered three north Indian \nversions (Persian, Urdu, and Punjabi)  \nof Nizami Ganjavi\u2019s (1141\u20131209) celebrated \npoem. Ijaz explored intertextuality among \nthe different versions, which articulated \nthe poetics of love and desire in Khusrau  \nu  S h \u012b r \u012b n  a c r o s s  c u l t u r e s ,  l a n g u a g e s ,  \nand time.", "start_char_idx": 19206, "end_char_idx": 22077, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "721830c2-790a-4c77-abdf-86add827c22e": {"__data__": {"id_": "721830c2-790a-4c77-abdf-86add827c22e", "embedding": null, "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8904", "node_type": "4", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "c1c860a87faeb0c08d10617202c68566bc41b4b381f4b3f0a1052e2a5b1b6a8d", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e79256f9-1dbf-464e-bbd8-d10011a8a704", "node_type": "1", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "7a18148a6dc2faaeb9eb618b716341af3c2d5e3ea7922663ba92a5a685d40098", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5a8afdcf-2684-488a-9b62-4940b9d75c43", "node_type": "1", "metadata": {}, "hash": "4075a0763ef70ae41d8a326e33cb84164c24d334e90f2f081650edd3bc6a14fe", "class_name": "RelatedNodeInfo"}}, "text": "H u d a  F a k h r e d d i n e  i n t r o d u c e d  t h e \nc l o s i n g  k e y n o t e  s p e a k e r ,  M i c h a e l \nCooperson (UCLA), whose delightful talk, \n\u201cLearning Arabic in Pre-modern Times,\u201d \nwas a consolation for anyone who struggles \nwith a second, third, or fourth language. \nAs Muslims conquered non-Arab lands, \nCooperson asked, how did the \u02bfAjam, those \nwho were linguistically \u201cothered,\u201d submit \nto and function in Arabic as a hegemonic \nlanguage? In answer, he offered several \nt e x t s  t h a t  w e r e  u s e d  a s  p r i m e r s  f o r \nnon-Arabs to learn Arabic, including Tafs\u012br \nMuq\u0101til b. Sulaym\u0101n (d. 150/767) and \nMaq\u0101m\u0101t al-\u1e24ar\u012br\u012b (mentioning a Gilaki \ninterlinear commentary) for acquiring \n \n\nvocabulary and mastering grammatical \nintricacies. He shared anecdotes of Bishr \nal-\u1e24\u0101f\u012b (d. 227/841) and \u02bfAl\u012b b. \u02bfAbd All\u0101h \nal-Ghuz\u016bl\u012b (d. 815/1412) and the linguistic \nchallenges they encountered, suggesting \nthat the formal and rule-bound nature \nof Arabic and its literary devices was a \nsource of empowerment for non-Arabs \nthat allowed them to excel and contribute \nbroadly to the Arabo-Islamic cultural \nheritage. \n\nC o n c l u d i n g  t h i s  a m a z i n g  r a n g e  o f \npapers, David Larsen offered closing \nremarks, reviewing the salient points of \nmany papers and encouraging scholars to \nfollow up on avenues for further research. \nThe conference closed with mutual thanks \nand greetings from all.\n\nO v e r a l l ,  t h e  e v e n t  w a s  a  s t e r l i n g \nexample of an intimate seminar in which \nparticipants benefit hugely from the \npapers and feedback of their peers. The \nonline format did not detract at all; instead, \nit made possible the geographic range of \nthe participating scholars. Rawad Wehbe \ncurated an extraordinary video record \nof the conference, which can now be \nseen on YouTube (https://www.youtube.\nc o m / p l a y l i s t ? l i s t = P L v 1 d O - u b w b q h W -\nzO6fRTdQ5M28L-lYxZY). An edited volume \nof the conference proceedings is much to \nbe hoped for.\n\nhttps://www.youtube.com/playlist?list=PLv1dO-ubwbqhW-zO6fRTdQ5M28L-lYxZY\nhttps://www.youtube.com/playlist?list=PLv1dO-ubwbqhW-zO6fRTdQ5M28L-lYxZY\nhttps://www.youtube.com/playlist?list=PLv1dO-ubwbqhW-zO6fRTdQ5M28L-lYxZY", "start_char_idx": 22079, "end_char_idx": 24332, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5a8afdcf-2684-488a-9b62-4940b9d75c43": {"__data__": {"id_": "5a8afdcf-2684-488a-9b62-4940b9d75c43", "embedding": null, "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8905", "node_type": "4", "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "hash": "4db7d2ec179e9520c3a74966b5f6b86a8496f71087e050728f38c5ef73ad7feb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "721830c2-790a-4c77-abdf-86add827c22e", "node_type": "1", "metadata": {"identifier": "alusur-8904", "author": "Burt, Clarissa", "title": "Pre-Modern Comparative Literary Practice in the Multilingual Islamic World(s): (Oxford Comparative Criticism and Translation Research Centre/OCCT, University of Oxford, 22\u201324 July 2021)", "date": "2021-12-05", "file": "alusur-8904.pdf"}, "hash": "4b8452a827d11ca71dbd2621afccc2c03441c7e70828e35dad0db6fee5e8efb2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "33ac28b7-c331-4811-8a55-5fc00e2cdac9", "node_type": "1", "metadata": {}, "hash": "ff9c20972b15d9ff46e9fcc665bfb1b677e064b7d35ef43dfcc17cc5741a53de", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021): 374-378\n\nBook Review\n\nAs Wendy Shaw states in her intro-duction, What Is \u201cIslamic\u201d Art? B e t w e e n  R e l i g i o n  a n d  P e r c e p -\ntion aims to provide readers with a new \nepisteme to approach the field of Islamic \nart. Shaw hopes, she writes, to move \nthe conversation from the production \nof Islamic art to its reception, empha-\nsizing commonalities across time and \nspace. Above all, What Is \u201cIslamic\u201d Art?,  \nrecipient of the 2020 Albert Hourani \nBook Award Honorable Mention from \nMESA and the 28 th Iran\u2019s World Book \nAward, advocates for a philosophy that \nunderstands Islamic art as experiential \nand interactional, something she finds \nlacking in current scholarship. Shaw\u2019s \nbook has enjoyed a mixed reception thus \nfar, perhaps unsurprisingly, given its \nambitious title.\n\nReaders should approach this book \nwith the understanding that it does not \n\noffer an answer to the question \u201cWhat is \nIslamic art?\u201d Rather, Shaw interrogates \nthe question itself, and the title should \nb e  u n d e r s t o o d  a s  c h a l l e n g i n g  t h e \nboundaries of the discipline, encouraging \nher audience to think about whether the \nWestern-defined field of art history is \nan appropriate model for conceiving of \nnon-Western cultural production. Her \nworking title, Fortress of Form, Robber \nof Consciousness  (p. 221), far better \nencompasses the book, and one is curious \nas to what considerations in the publishing \nprocess led to the title under which \nthe book ended up being distributed. \nAlthough Shaw\u2019s book does challenge \nwhat constitutes the field of Islamic art \nand, interestingly, pushes scholars away \nfrom visual understandings toward aural \nand performative ones, the book does not \nreview historiographical debates about \nIslamic art, nor does it provide the type of \n\nWendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and \nPerception (Cambridge: Cambridge University Press, 2019), xix + \n\n366 pp. ISBN 978-11-0847-465-8. Price: $28.85 (cloth).\n\nSarah Slingluff \nUniversity of Edinburgh\n\n(S.E.Slingluff@sms.ed.ac.uk)\n\n\u00a9 2021 Sarah Slingluff. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:S.E.Slingluff%40sms.ed.ac.uk?subject=", "start_char_idx": 47, "end_char_idx": 2546, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "33ac28b7-c331-4811-8a55-5fc00e2cdac9": {"__data__": {"id_": "33ac28b7-c331-4811-8a55-5fc00e2cdac9", "embedding": null, "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8905", "node_type": "4", "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "hash": "4db7d2ec179e9520c3a74966b5f6b86a8496f71087e050728f38c5ef73ad7feb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5a8afdcf-2684-488a-9b62-4940b9d75c43", "node_type": "1", "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "hash": "615c1851395014817433ae5c8193f9d5759ce4ee448c074b4da657747c5d7e8d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f619d0a0-a343-4c53-b19f-e9fe02869171", "node_type": "1", "metadata": {}, "hash": "ffd9837fb930256cf9610fb07bd1957af848116962cce79a15c41670e0a8d045", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n375  \u2022  Sarah Slingluff\n\nanalysis that its clear comparand, Shahab \nAhmed\u2019s What Is Islam?, does. Reading \ni t  w i t h  t h i s  u n d e r s t a n d i n g ,  o n e  c a n \nappreciate the novel arguments Shaw has \nto offer. \n\nWhat Is \u201cIslamic\u201d Art? eschews the \ngeographical and temporal organization \nthat typically dominates introductory \nbooks in the field, and for that it deserves \ncommendation.1 Instead of centering a \nparticular place and time, Shaw chooses \na structure that focuses on how the \nindividual receives \u201cart,\u201d then moves \noutward in considering reflections of \nthe self before looking at how poets, \nphilosophers, and makers conceived of \n\u201cthe image.\u201d Shaw begins with a discussion \nof \u201cthe Islamic image\u201d (chapter 1) and then \ntransitions from visual perception to audial \nreception in chapter 2, \u201cSeeing with the \nEar.\u201d Chapters 3 (\u201cThe Insufficient Image\u201d) \nand 4 (\u201cSeeing with the Heart\u201d) emphasize \nthe importance of understanding the role \nof the divine in artistic production, arguing \nthat Islamic art cannot be understood \noutside of an inspired tradition. At this \npoint, Shaw moves the discussion away \nfrom the individual to a more relational \napproach, looking at the whats, hows, \nand whys of artists and their production. \nChapters 5 through 8 explore the various \nwebs and networks of makers, looking \nat what those who create are interacting \nwith, how artists and patrons express \ntheir works in a variety of forms, and \nwhy art in Islamic traditions manifests \n\n1.  For a summary of historiographical approaches to survey texts of Islamic Art, see Sheila Blair and Jonathan \nBloom, \u201cThe Mirage of Islamic Art: Reflections on the Study of an Unwieldy Field,\u201d Art Bulletin 85, no. 1 (2003): \n152\u2013184.\n\n2.  See Shahab Ahmed, What Is Islam? The Importance of Being Islamic (Princeton, NJ: Princeton University \nPress, 2016); Christiane J. Gruber, ed., The Image Debate: Figural Representation in Islam and across the World \n(London: Gingko, 2019); eadem, The Praiseworthy One: The Prophet Muhammad in Islamic Texts and Images \n(Bloomington: Indiana University Press, 2018).\n\nin different genres. The book ends with \ndiscussions on geometry and perspective, \nwhich seem not to fit the flow of the \nnarrative; instead, they read as addenda \nof issues not covered elsewhere. At times \nit is unclear why a particular topic follows \nanother, an aspect that is particularly \ne v i d e n t  i n  t h e  l a c k  o f  t r a n s i t i o n \nbetween \u201cSeeing through the Mirror\u201d  \n(chapter 5) and \u201cDeceiving Deception\u201d \n(chapter 6). On a macro level, this feature \ncould be challenging for beginning scholars \nattempting to understand the field that \nShaw intends to introduce. One is left with \nthe feeling that this work could just as well \nhave been published as a series of articles \nor, alternatively, as a much longer book \nthat fully engages with all the issues upon \nwhich it touches.\n\nShaw\u2019s strongest chapter is her first, in \nwhich she joins a chorus of scholars, most \nrecently Shahab Ahmed and Christiane \nGruber, in attempting to debunk myths \nabout the prohibition of figural imagery \nin Islamic art.2 Although many of her \narguments are not novel, this concise \nlook at the subject benefits from her \nunique voice. One\u2019s view of Shaw\u2019s writing \nstyle, with its abundant opinions and \ngeneralizations mixed with academic \njargon, is a matter of preference. Her \nwriting is often polarizing\u2014frustrating for \nthose who find it too casual or opinionated, \nenergizing for those who appreciate her \npassion\u2014and readers may grapple with \nboth reactions while reading her work.", "start_char_idx": 2549, "end_char_idx": 6187, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f619d0a0-a343-4c53-b19f-e9fe02869171": {"__data__": {"id_": "f619d0a0-a343-4c53-b19f-e9fe02869171", "embedding": null, "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8905", "node_type": "4", "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "hash": "4db7d2ec179e9520c3a74966b5f6b86a8496f71087e050728f38c5ef73ad7feb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "33ac28b7-c331-4811-8a55-5fc00e2cdac9", "node_type": "1", "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "hash": "89b99897e25050e6e8c8b9e973a5f9772f521aea5d7b0232c145f833c15c6064", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6fc40d41-07eb-41ac-b452-2e06e0a27a9b", "node_type": "1", "metadata": {}, "hash": "a915565202183859641366d2f674d13f4f28b0fcaaf203fae0bcc81d454cbc13", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nWendy M. K. Shaw\u2019s What Is \u201cIslamic\u201d Art?  \u2022  376\n\nY e t  f o r  I s l a m i c  a r t  h i s t o r i a n s ,  h e r \nwillingness to be candid and clear about \nthe supposed prohibition of figural image \nin Islamic art is welcome. Chapter 1 is \nmasterful and should be required reading \nfor every Introduction to Art History \nc o u r s e ,  a n d  p e r h a p s  f o r  a n y  c o u r s e \nthat touches on Islamic culture. Shaw\u2019s \nexasperation at the unending repetition of \nsuch an easily refutable myth echoes that \nfelt by anyone who has had to teach and \ncontinuously explain its erroneousness\u2014to \nboth students and the general public\u2014and \nher willingness to express these sentiments \nopenly and forcefully in an academic text \nis long overdue. Though the chapter runs \nthrough the early history of Islam and \nthe development of the Quran, hadith, \nand Sunni schools of jurisprudence at a \nbreakneck pace that might leave those new \nto Islamic studies feeling overwhelmed, the \noverall arc of the chapter is well conceived \nand delivered. For those for whom the \nhistory moves too fast, the appropriate \nr e f e r e n c e s  a r e  a v a i l a b l e  f o r  f u r t h e r \ninvestigation and study. For specialists, \nthe coherent weaving together of seminal \nworks on imagery in Islam is unmatched \nin current scholarship. Finally, Shaw\u2019s \ndiscussion of the ways in which twentieth-\ncentury popular culture contributed to \na modern understanding of an aniconic \nIslam is new and well argued. \n\nAnother novel contribution to the field \nis Shaw\u2019s focus on the role that poetry \nhas  played and continues to play  in \n\u201cexpress[ing] cultural roles for perception\u201d \nof Islamic art (p. 25). As a result, poetry \nand the arts of the book form the core \nsource base for her argument. What Is  \n\n3.  Lawrence Nees, review of What Is \u201cIslamic\u201d Art? Between Religion and Perception, by Wendy Shaw, \nCHOICE: Current Reviews for Academic Libraries 57, no. 10 (2020): 1081.\n\n\u201cIslamic\u201d Art? elucidates philosophies \nin Islamic poetry to explicate a theory \nof perceptual culture in Islamic art. This \nis a major shift in considering Islamic \nart as both a field and a corpus, a choice \nperhaps driven by Shaw\u2019s aim to integrate \npoetry as the progenitor of the illustrated \nmanuscript tradition more fully into \nthe study of Islamic art as well as by her \nstated goal of demonstrating the ubiquity \nof figural imagery in the arts of Islam. \nHowever, the choice to exclude other \nforms of Islamic art, including architecture, \nmetalwork, ivories, and ceramics, from a \nbook titled What Is \u201cIslamic\u201d Art? implies \nthat readers have a working knowledge of \nthe field prior to engaging with this work. \nIn short, Shaw assumes her readers know \nthat up until this point, Islamic art has not \nbeen defined the way she chooses to do in  \nthis book.\n\nAs Lawrence Nees has pointed out, the \nbook\u2019s source base is surprisingly limited \nto the \u201cPersianate\u201d world. 3 With the \nexception of one picture of the Sasanian \nTaq-e-Bustan and illustrations on her \ndiscussion of geometry in chapter 8, all \nillustrations date to after the thirteenth \ncentury, and the majority were produced \nwithin the \u201cBalkans-to-Bengal complex\u201d \nas defined by Ahmed. Coverage of many \nareas, including North Africa and Southeast \nAsia, is almost nonexistent. As a result, \nmany scholars of Islamic art can read the \nbook without ever recognizing themselves \nor their area of research in its pages. \nThere is a pronounced lack of images for \nan art-historical text, and despite the \ndiscussions of Islamic art as object, only \nthe forms of painting and carved stucco \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n377  \u2022  Sarah Slingluff\n\nappear in the work.", "start_char_idx": 6193, "end_char_idx": 9918, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6fc40d41-07eb-41ac-b452-2e06e0a27a9b": {"__data__": {"id_": "6fc40d41-07eb-41ac-b452-2e06e0a27a9b", "embedding": null, "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8905", "node_type": "4", "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "hash": "4db7d2ec179e9520c3a74966b5f6b86a8496f71087e050728f38c5ef73ad7feb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f619d0a0-a343-4c53-b19f-e9fe02869171", "node_type": "1", "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "hash": "04cd331b8bd156b3a88ef43a6c959c36464d577c62917d6d41dd54f59b034c49", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3cc2c7d5-7ba9-4ec7-88ce-84fab3c45b16", "node_type": "1", "metadata": {}, "hash": "9e0d3e978b22bc89d72d564419a2f968ca85d2b9a702a48fcb01b9ab0a9bccce", "class_name": "RelatedNodeInfo"}}, "text": "Of course, to some \nextent this is Shaw\u2019s point: that Islamic art \nneed not be defined by what we see with \nour eyes, and that there is far more to \nconsider in terms of experiencing art than \njust what we process visually.\n\nS h a w \u2019 s  l e a s t  s u c c e s s f u l  c h a p t e r s \na r e  t h o s e  i n  w h i c h  s h e  a t t e m p t s  t o \ngeneralize about Islamic art history and \nits development in relation to the Late \nA n t i q u e  a n d  E a r l y  M e d i e v a l  p e r i o d s \n(chapters 4, \u201cSeeing with the Heart,\u201d \nand 10, \u201cPerspectives on Perspective\u201d). \nIt is clear that this is not her area of \nexpertise, and her depiction of post\u2013\nNicene Creed (325 CE) Christianity as a \nmonolith does to Christianity what she \nargues we must not do to Islam: paints it \nas an unnuanced, singular faith (p. 106). \nThis is the greatest fault of the book: \nShaw\u2019s unfamiliarity with Late Antique \nculture leads her to see differences as \n\u201cChristian\u201d/\u201dChristianate\u201d/\u201dWestern\u201d \nversus \u201cIslamic,\u201d and while she convinc-\ningly argues that this dynamic began in \nthe late Middle Ages with \u201cRenaissance\u201d \nand \u201cEnlightenment\u201d thought and was \nlater entrenched in European hegemony \nand colonization, this binary simply does \nnot work as a framework for the Late \n\n4.  It is also of some concern that Shaw never explains why she accepts Ahmed\u2019s definition of \u201cChristianate\u201d \nbut rejects the use of \u201cIslamicate,\u201d referring the reader only to Ahmed\u2019s work in a footnote. This sets up a \nstrange tension between Christianate vs. Islamic art, which is never fully explained. Though many scholars \nhave discussed the problems with projecting nineteenth- and twentieth-century cultural dynamics onto the \nmedieval period, perhaps the most succinct discussion of works in the field of Ottoman studies, and thus the \nBalkans-to-Bengal complex, can be found in Alan Mikhail and Christine M Philliou, \u201cThe Ottoman Empire and \nthe Imperial Turn,\u201d Comparative Studies in Society and History 54, no. 4 (2012): 721\u201345.\n\n5.  For further reading on challenging approaches to medieval art, see Miriam Schild Bunim, Space in \nMedieval Painting and the Forerunners of Perspective (New York: Columbia University Press, 1940) and Meg \nBoulton, \u201c\u2018The End of the World as We Know It\u2019: The Eschatology of Symbolic Space/s in Insular Art,\u201d in Making \nHistories: Proceedings of the Sixth International Insular Arts Conference, ed. Jane Hawkes, 279\u201390 (Donington: \nShaun Tyas, 2013).\n\n6.  For similar essentializing assertions about the perspectival nature of Christian art, see pp. 300, 301, 305, \n306, 319, and 321.\n\nAntique and Early Medieval periods. 4 \nS h a w \u2019 s  u n f a m i l i a r i t y  w i t h  t h i s  t i m e \nperiod and the scholarship on it reveals a \nlack of understanding of methods in and \napproaches to premodern \u201cart.\u201d5 In chapter \n10, she repeatedly states that Christian art \nlacks a \u201cmulti-centered mode of viewing \nthe world,\u201d seemingly unaware that for \nthe first one thousand years of \u201cChristian\u201d \na r t ,  m a k e r s  d e p i c t e d  e x p r e s s i o n s  o f \nspace from \u201can infinite network of focal \npoints\u201d in both two-dimensional and \nthree-dimensional pieces (pp. 314, 325).6 \nThis seems a missed opportunity; readers \nwait for a discussion that never comes \non how theoretical approaches tied to \npre-perspectival theories of medieval art \nmight be useful in the study of Islamic \ncultural perception.", "start_char_idx": 9919, "end_char_idx": 13333, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3cc2c7d5-7ba9-4ec7-88ce-84fab3c45b16": {"__data__": {"id_": "3cc2c7d5-7ba9-4ec7-88ce-84fab3c45b16", "embedding": null, "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8905", "node_type": "4", "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "hash": "4db7d2ec179e9520c3a74966b5f6b86a8496f71087e050728f38c5ef73ad7feb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6fc40d41-07eb-41ac-b452-2e06e0a27a9b", "node_type": "1", "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "hash": "77f5fd9f4f88888221ea67be0f3b5bbe03f3fcc5f0c34d7b4496e59022ddcd46", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "49515f9b-2b77-412b-8b3a-b059f9b1c930", "node_type": "1", "metadata": {}, "hash": "7809b19332d81bf088b01d29d4f0ce4a7af2d641427fe5562ddf66e670850cd6", "class_name": "RelatedNodeInfo"}}, "text": "Similarly, the discussion in her longest \nc h a p t e r ,  \u201c T h e  T r a n s g r e s s i v e  I m a g e \u201d \n(chapter 7), inhabits this Christian vs. \nIslamic dynamic that she criticizes in \nher assessments of early scholars in \nthe fields of art history and Islamic art, \nparticularly Alois Riegl, Erwin Panofsky, \nErnst K\u00fchnel, Oleg Grabar, and Owen \nJones. In this chapter, Shaw regularly \njuxtaposes Islam and Christianity, forcing \ncomparisons that may not be appropriate.  \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nWendy M. K. Shaw\u2019s What Is \u201cIslamic\u201d Art?  \u2022  378\n\nThe crux of this chapter revolves around \nIslamic artistic renderings of the story of \nJoseph, Zuleikha, and Potiphar, dominant in \nthe poetic and artistic corpus of Islam, and \ntheir comparison with Christian depictions \nof the same story. Although one sees why \nshe chose this story as representative for \nIslam, the Potiphar story has relatively \nl i t t l e  i m p o r t a n c e  i n  t h e  C h r i s t i a n \ntradition and as such provides a poor \nexample from which to make sweeping \ng e n e r a l i z a t i o n s  a b o u t  C h r i s t i a n  a r t .  \nOne wonders why the comparison to \nChristian art is necessary, given the \nstrength of her argument concerning \nthe indivisibility of painting and poetry \nevinced in her chosen exemplar.\n\nUltimately, a tension between defining \nand interrogating the field of Islamic  \na r t  p e r s i s t s  t h r o u g h o u t  t h e  b o o k . \nT h e  a t t e m p t  t o  e x p l a i n  t h e  f i e l d  t o  \na novice audience, coupled with the  \ndeep theoretical discussions that could \nonly make sense to those well versed  \ni n  b o t h  a r t  h i s t o r y  a n d  I s l a m i c  \nart history, results in a lack of cohesion.  \nHowever, one should not dismiss the \nquestions that Shaw begs us to consider. \nDespite its shortcomings, the book is a \nvaluable contribution. What Is \u201cIslamic\u201d \nArt? seeks to answer a question, but \nperhaps more importantly, it challenges \nreaders to think about what questions we \nask and why.", "start_char_idx": 13335, "end_char_idx": 15374, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "49515f9b-2b77-412b-8b3a-b059f9b1c930": {"__data__": {"id_": "49515f9b-2b77-412b-8b3a-b059f9b1c930", "embedding": null, "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8906", "node_type": "4", "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "hash": "9e05fa75b58fe4353dffb93befe4e2fac61e1fc28a479320db1e45a2e6997640", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3cc2c7d5-7ba9-4ec7-88ce-84fab3c45b16", "node_type": "1", "metadata": {"identifier": "alusur-8905", "author": "Slingluff, Sarah", "title": "Wendy M. K. Shaw. What Is \u201cIslamic\u201d Art? Between Religion and Perception", "date": "2021-12-05", "file": "alusur-8905.pdf"}, "hash": "11952d030810154b394f3ad0104877cb00e1f21d3bed53b9a64a7e9b00f9ea0c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4f93587a-4a9b-4d4a-8597-cba747a3c4bb", "node_type": "1", "metadata": {}, "hash": "aa1a763855bf05d46b5af3450bf9e23b2d6a7688c7f504465429c740a6de3bc8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021): 369-373\n\nBook Review\n\nDaniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval \nIslamic Middle East: A Historical Perspective. Edinburgh Studies \nin Classical Islamic History and Culture (Edinburgh: Edinburgh \nUniversity Press, 2020), x + 279 pp, 28 illustrations, 1 map, index.  \n\nISBN 978-14-7446-096-5. Price: $105.00 (cloth), $24.95 (paper).\n\nKader Smail \nUniversity of Maryland, College Park\n\n(ksmail@terpmail.umd.edu)\n\nOver the last two decades, Daniella Talmon-Heller has published widely on religion and social practices in \nthe medieval Islamic world. Recently, she \nedited a remarkable volume that sought \nto integrate material and textual evidence \nfor the study of the medieval and modern \nMiddle East.1 The book under review inau-\ngurates a new theme. At the intersection \nof history, anthropology, and religion, \nSacred Place and Sacred Time in the \nMedieval Islamic Middle East examines the \ndual issues of sacred place and sacred time \nwhile surveying the development of rites \nassociated with them. The book is divided \ninto two parts. The first part studies \nthe sanctification of the martyrdom of \nal-\u1e24usayn, Mu\u1e25ammad\u2019s grandson and \n\u02bfAl\u012b\u2019s second son, through the construc-\n\n1.  See Daniella Talmon-Heller, Islamic Piety in Medieval Syria: Mosques, Cemeteries and Sermons under the \nZangids and Ayy\u016bbids (1146\u20131260), Jerusalem Studies in Religion and Culture 7 (Leiden: Brill, 2007); Daniella \nTalmon-Heller and Katia Cytryn-Silverman, eds., Material Evidence and Narrative Sources: Interdisciplinary \nStudies of the History of the Muslim Middle East, Islamic History and Civilization 108 (Leiden: Brill, 2015).\n\ntion of two shrines, in Ascalon and in \nCairo, that purportedly hold the head of \nthe martyr. The second part investigates \nthe month of Rajab, the seventh month of \nthe Islamic calendar, whose sanctity, both \nacknowledged and disputed by genera-\ntions of scholars, was characterized by \ntruces, pilgrimage to the sanctuary of \nMecca, ritual slaughter, fasting, prayers, \nand supplications. The geographical scope \nof the book is for the most part restricted \nto Egypt and Palestine; the period consid-\nered extends from Fatimid Ism\u0101\u02bf\u012bl\u012b rule \n(358\u2013567/969\u20131171) to the Mamluks (548\u2013\n923/1250\u20131517). \n\nThe author convincingly demonstrates \nhow the shrines of al-\u1e24usayn and the \nmonth of Rajab were venerated, how the \nrites performed in public were promoted \n\n\u00a9 2021 Kader Smail. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives License, \nwhich allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long \nas attribution is given to the original authors and source.\n\nmailto:ksmail%40terpmail.umd.edu?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n370  \u2022  Kader Smail\n\nby rulers, and, most importantly, how \nold beliefs and practices were adjusted \nto fit changing historical circumstances. \nTalmon-Heller draws on a large variety \nof narrative sources, both Sunni and \nShi\u02bfi, and frequently combines them with \nmaterial ones. Authors such as N\u0101\u1e63ir-i \nK h u s r a w  ( d .  b e t w e e n  4 6 5 / 1 0 7 2  a n d \n471/1078), al-B\u012br\u016bn\u012b (d. ca. 440/1050), Ibn \n\u1e6c\u0101w\u016bs (d. 664/1266), and Ibn Taymiyya  \n(d.", "start_char_idx": 47, "end_char_idx": 3375, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4f93587a-4a9b-4d4a-8597-cba747a3c4bb": {"__data__": {"id_": "4f93587a-4a9b-4d4a-8597-cba747a3c4bb", "embedding": null, "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8906", "node_type": "4", "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "hash": "9e05fa75b58fe4353dffb93befe4e2fac61e1fc28a479320db1e45a2e6997640", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "49515f9b-2b77-412b-8b3a-b059f9b1c930", "node_type": "1", "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "hash": "883a09b1b8c61bcadffef9116ec8abfca0f2b287a3a1e6feae70b8ab665d88c2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bb1fb312-a465-4396-a298-aef89df94b6c", "node_type": "1", "metadata": {}, "hash": "0c90cc92ccd2cc54cf8e9e65ce60c526b8dc24a19bbadb08b75f1c393c2ccc6f", "class_name": "RelatedNodeInfo"}}, "text": "664/1266), and Ibn Taymiyya  \n(d. 728/1328), to name but a few, provide \na broad spectrum of travelogue, historical, \na n d  l e g a l  l i t e r a t u r e .  I n  a  d e t a i l e d \nhistoriographical discussion (\u201cThe State of \nthe Art\u201d), Talmon-Heller offers a survey of \nmodern scholarship, especially on sacred \nspaces. She notes the relative scarcity of \nworks on time; most such works, according \nto her, deal primarily with scientific \ncomputation of the hijri calendar rather \nthan with calendars as cultural artifacts  \n(p. 19).\n\nThis discrepancy is also reflected in \nthe book\u2019s structure, which raises a few \nissues. While its two parts are roughly of \nthe same length, the first contains eleven \nchapters, five of them excursuses, whereas \nthe second consists of seven chapters and \nthree excursuses. As the author explains, \nt h e  e x c u r s u s e s  a i m  t o  \u201c s u p p l e m e n t \nthe narrative of each part of the book, \ndigressing from the main plotlines in \norder to elaborate on a number of themes\u201d \n(p. 6). Yet, given their similarities, two \nexcursuses could have been merged with \nthe preceding chapters (chaps. 4\u20135 and \n6\u20137). Two others merely list treatises in \npraise of Ascalon and the sacred months \n\n2.  Mircea Eliade, Images and Symbols: Studies in Religious Symbolism, trans. Philip Mairet (New York: Sheed \n& Ward, 1961), 39\u201351.\n\n3.  Victor Turner, \u201cThe Center Out There: Pilgrim\u2019s Goal,\u201d History of Religions 12, no. 3 (1973): 191\u2013230.\n\nin Islam without building on what might \nhave constituted a solid working basis \nfor a more substantial discussion (chaps. \n9 and 20). Finally, an excursus on Saladin \nand al-\u1e24usayn in Palestinian folklore \nteleports the reader from medieval times \nto the twentieth century but contributes \nlittle to the general discussion (chap. \n11). Inevitably, this organization creates \na serious imbalance between the two \nparts, which is exacerbated by the eight \nexcursuses.\n\nWith regard to content, the book\u2019s \ne p i s t e m o l o g i c a l  f r a m e w o r k  i s  w e l l \ndefined and particularly welcome in an \noften theory-poor field. For the reasons \nexplained above, the emphasis here is \nexclusively on sacred spaces. Talmon-\nHeller considers what a sacred space is and \nwhat can be inferred from its geographical \nlocation. In response to the first question, \nshe offers an overview of Mircea Eliade\u2019s \nconcept of axis mundi: \u201cEvery microcosm, \nevery inhabited region has a center, that \nis to say, a place that is sacred above all,\u201d \nsays Eliade, and this place symbolizes the \nconnection between heaven and earth or \nthe higher and lower realms.2 Talmon-\nHeller then turns to the second question \nand discusses Victor Turner\u2019s theoretical \nmodel of pilgrimage, commonly referred \nto as \u201cthe center out there.\u201d Turner \nnoticed the remoteness and distinctness of \nmany popular pilgrimage sites from socio-\npolitical centers.3 Finally, Talmon-Heller \npresents and largely adopts Erik Cohen\u2019s \ncontinuum approach between Eliade\u2019s \nand Turner\u2019s centers, which throws new", "start_char_idx": 3342, "end_char_idx": 6385, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bb1fb312-a465-4396-a298-aef89df94b6c": {"__data__": {"id_": "bb1fb312-a465-4396-a298-aef89df94b6c", "embedding": null, "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8906", "node_type": "4", "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "hash": "9e05fa75b58fe4353dffb93befe4e2fac61e1fc28a479320db1e45a2e6997640", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4f93587a-4a9b-4d4a-8597-cba747a3c4bb", "node_type": "1", "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "hash": "acce21858ec6a1edbc298b97a46a2a97a9c87a66a31dd9652b3fe3cfde641177", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "938ff164-87f8-48eb-a4cb-1f3662e61d2a", "node_type": "1", "metadata": {}, "hash": "4e8163dbb49d3b089876a6fd6ec28d5732afad51c6e0ae782cf29ae57482596a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nDaniella Talmon-Heller\u2019s Sacred Place and Sacred Time  \u2022  371\n\nlight on the anthropological study of \npilgrimage. 4 Succinctly, according to \nCohen, pilgrimage sites are either \u201cformal\u201d \nor \u201cpopular\u201d centers, and several criteria \ndetermine where they are to be placed on \nthe spectrum. In Talmon-Heller\u2019s words, \nthese criteria are \n\nthe observance of formal Islamic \ndevotions vs. the use of relics and ritual \nobjects; sponsorship by the political or \nreligious establishment vs. initiatives \n\u201cfrom below\u201d; and the availability  \n(vs. absence) of entertainment and \ncommerce at or near the site. The \n\u201cexcessive\u201d presence of women was \noften regarded\u2014especially by men of \nreligion, and sometimes also by ruling \nauthorities\u2014to indicate a deviation \nfrom proper and \u201cserious\u201d religious \nactivity (p. 11). \n\nIn the case of al-\u1e24usayn\u2019s shrine, the \npilgrimage site is initially a popular center, \nthen eventually becomes a formal one. \n\nTalmon-Heller argues that the shrine \nwhere al-\u1e24usayn\u2019s head was buried in \nAscalon was possibly a burial place of \ndecapitated Christian martyrs in the early \nfourth century CE (p. 62). Little is known \nabout Ascalon between the fourth and \neleventh centuries CE; churches were \nbuilt and destroyed, and a mosque was \nconstructed in 155/771\u201372. More than \nthree centuries later, in 484/1091, the \nFatimid vizier Badr al-Jam\u0101l\u012b (d. 487/1094) \ncommissioned a long inscription on a \nminbar found among the ruins in Ascalon \nthat commemorates the discovery of \nal-\u1e24usayn\u2019s head (p. 46). Apart from \nthis source, the evidence associating \n\n4.  Erik Cohen, \u201cPilgrimage Centers: Concentric and Excentric,\u201d Annals of Tourism Research 19, no. 1 (1992): \n33\u201350.\n\nal-\u1e24usayn\u2019s head with Ascalon postdates \nthe Fatimid-era inscription. Talmon-Heller \nacknowledges this lack of evidence. What \nis also lacking from her audacious and \nfascinating history in the longue dur\u00e9e \nis twofold: on the one hand, there is no \nhistoricization of al-\u1e24usayn\u2019s memory; \non the other, there is no attempt to make \nsense of any of the twelve sites the book \nidentifies that commemorate the voyage \nof the head throughout the Middle East. \nB o t h  o f  t h e  i g n o r e d  p h e n o m e n a  a r e \nconnected to the Battle of Karbal\u0101\u02be and, \nmore specifically, with the shaping of the \nmemory of this tragic episode.  \n\nIn an article on the memorialization of \nKarbal\u0101\u02be, Antoine Borrut demonstrated that \nthis episode, which was \u201coften reduced, \nin fact, to a police operation directed \nagainst a rebel refusing to acknowledge \ncaliphal authority,\u201d was remembered \ndifferently under the Umayyads and the \nAbbasids. During the reign of the former, \nhistorical information circulated primarily \nin Medina and Kufa, where the \u02bfAlids\u2019 \nmemories were preserved. The traumatic \nmemory of the defeat and assassination of \nthe grandson of the Prophet Mu\u1e25ammad \nwas subjected to caliphal repression of \nthe \u02bfAlids, while pro-Umayyad discourses \nfavored strategies to silence the episode or \ndeflect blame onto local actors. During the \nreign of the Abbasids, the \u02bfAlids became \nthe victims and martyrs in whose name \nthe Abbasids were \u201cseeking vengeance and \nlegitimacy\u201d and whose memory was to be \ngradually revived. The redemption of \u02bfAlid \nmemory, as recalled by Borrut, seems to \nhave followed the paradigm suggested by \nStephen Humphreys: covenant, betrayal,", "start_char_idx": 6390, "end_char_idx": 9784, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "938ff164-87f8-48eb-a4cb-1f3662e61d2a": {"__data__": {"id_": "938ff164-87f8-48eb-a4cb-1f3662e61d2a", "embedding": null, "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8906", "node_type": "4", "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "hash": "9e05fa75b58fe4353dffb93befe4e2fac61e1fc28a479320db1e45a2e6997640", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bb1fb312-a465-4396-a298-aef89df94b6c", "node_type": "1", "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "hash": "564f5ddbea5c6d3bbe585c5e92747df9b6186d460935dfa0028e092c8e313c12", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5e9ac941-96ea-4cc6-9f29-b07d7d4c78fb", "node_type": "1", "metadata": {}, "hash": "548937bc274c00d39513592fac3465cc43314eaac8983dbcf8617380120be8dd", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n372  \u2022  Kader Smail\n\nand redemption. Thus, \u201cthe redemption \nprocess starts early, chiefly with the \nTaww\u0101b\u016bn, but is not complete until \n\u1e24usaynid memory has been redeemed \nin \u02bfAbb\u0101s\u012b sources,\u201d after nearly two \ncenturies.5 \n\nTo return to the book under review, \nit seems clear that a shrine visited by \nSunnis and Shi\u02bfis alike must commemorate \ns omething meaningful for both. The \nhistory of the process leading to this \nshared practice is missing from the book.6 \nSimilarly, with respect to the numerous \nshrines commemorating the voyage of \nal-\u1e24usayn\u2019s head, one wonders to what \nextent these sacred places, which are de \nfacto sites of memory, are part of the long \nprocess of redemption and of the sacred \ng e o g r a p h y  c o n t r i b u t i n g  t o  A s c a l o n \u2019 s \nprestige. \n\nIn the second part of the book, the \nauthor examines the month of Rajab, \nthe rites associated with it, and their \nevolution between the first/seventh and \nninth/fifteenth centuries. Celebrated in \nArabia before the rise of Islam, Rajab was \nconnected to the springtime festivities \nof the peninsula and the ban on warfare. \nAlthough it goes beyond the scope of \nthe present work, this phenomenon is \nsomewhat reminiscent of the \u201cpeace \nand truce of God\u201d (Pax et treuga Dei) in \n\n5.  Antoine Borrut, \u201cRemembering Karbal\u0101\u02be: The Construction of an Early Islamic Site of Memory,\u201d Jerusalem \nStudies in Arabic and Islam 42 (2015): 249\u2013282 (quotations from pp. 249, 269, 271); R. Stephen Humphreys, \n\u201cQur\u02be\u0101nic Myth and Narrative Structure in Early Islamic Historiography,\u201d in Tradition and Innovation in Late \nAntiquity, ed. Frank M. Clover and R. Stephen Humphreys (Madison: University of Wisconsin Press, 1989), \n271\u201390.\n\n6.  On the same topic, see Stephennie Mulder, The Shrines of the \u02bfAlids in Medieval Syria: Sunnis, Shi\u2019is and \nthe Architecture of Coexistence (Edinburgh: Edinburgh University Press, 2014), chap. 2.\n\n7.  See Hartmut Hoffmann, Gottesfriede und Treuga Dei, Schriften der Monumenta Germaniae Historica \n20 (Stuttgart: A. Hiersemann, 1964); Thomas Head and Richard Landes, The Peace of God: Social Violence and \nReligious Response in France around the Year 1000 (Ithaca, NY: Cornell University Press, 1992); Dominique \nBarth\u00e9lemy, L\u2019an mil et la paix de Dieu: La France chr\u00e9tienne et f\u00e9odale, 980\u20131060 (Paris: Fayard, 1999).\n\nEurope during the Middle Ages, a topic \nthat has generated a rich scholarship.7  \nA comparison of the two environments \n(and other non-Western contexts) remains \nto be done. For several generations, \nTalmon-Heller argues, the Rajab visitation \nof Mecca was an individual practice. \nIn the fourth/tenth century under the \nFatimids, however, it became a formal \npublic commemoration in Egypt and \nnorthern Syria. The Fridays of the month \nwere marked by special sermons given in \nthe presence of the ruler (p. 155). From \nthis point onward, Rajab took on a new \ndimension. A new communal devotion, the \nprayer of great rewards (\u1e63al\u0101t al-ragh\u0101\u02beib), \nsurfaced in Jerusalem around the fifth/\neleventh century (p. 183). The Mamluk \nsultan Baybars (d. 676/1277) incorporated \nthe procession of the kiswa and the \nma\u1e25mal into the annual caravan that \nleft Cairo for Mecca in Rajab 661/1263  \n(p. 206). Liturgical texts were produced \nto frame religious practices during Rajab.", "start_char_idx": 9789, "end_char_idx": 13118, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5e9ac941-96ea-4cc6-9f29-b07d7d4c78fb": {"__data__": {"id_": "5e9ac941-96ea-4cc6-9f29-b07d7d4c78fb", "embedding": null, "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8906", "node_type": "4", "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "hash": "9e05fa75b58fe4353dffb93befe4e2fac61e1fc28a479320db1e45a2e6997640", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "938ff164-87f8-48eb-a4cb-1f3662e61d2a", "node_type": "1", "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "hash": "250dde892877d72ae959b921f161bd396f401c6169c854902d3dcedf89e8f214", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e831b189-432c-4eb7-811a-191f354bf974", "node_type": "1", "metadata": {}, "hash": "bb2e3cceeefced3c6f9e129026cfc5540fafab6e9f40964d3012511f96db26c7", "class_name": "RelatedNodeInfo"}}, "text": "206). Liturgical texts were produced \nto frame religious practices during Rajab.  \nAs in the case of al-\u1e24usayn\u2019s shrines, some \nmedieval scholars\u2014exclusively Sunnis\u2014\nargued against the sanctity of Rajab; in this \nspecific case, they pointed out the absence \nof evidence designating certain days as \n\u201cspecial.\u201d Besides the very descriptive \napproach of this second part, its main \nweakness lies in its disconnection from \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nDaniella Talmon-Heller\u2019s Sacred Place and Sacred Time  \u2022  373\n\nthe first one. Indeed, visiting al-\u1e24usayn\u2019s \nshrines in Rajab confers no additional \nmerit. The Karbal\u0101\u02be episode, for instance, \noffers the opportunity of studying the case \nof Mu\u1e25arram, which is, like Rajab, one \nof the four sacred months of the Islamic \ncalendar. The month of Rama\u1e0d\u0101n could \nalso have been an excellent choice. \n\nYet this potential weakness is also, \nparadoxically, a strength insofar as the \nreader can read one part or the other \nwithout losing the common thread of the \nbook. In the \u201cFinal Comment\u201d (i.e., general \nconclusion), Talmon-Heller points out  \nthat sacred place and time both aim  \nto promote and develop humans\u2019 sanctity \n\n8.  Arezou Azad, Sacred Landscape in Medieval Afghanistan: Revisiting the \u201cFa\u1e0d\u0101\u02beil-i Balkh\u201d (Oxford: Oxford \nUniversity Press, 2013); Yaron Friedmann, \u201c\u2018K\u016bfa Is Better\u2019: The Sanctity of K\u016bfa in Early Islam and Sh\u012b\u02bfism in \nParticular,\u201d Le Mus\u00e9on 126, no. 1\u20132 (2013): 203\u201337; Harry Munt, The Holy City of Medina: Sacred Space in Early \nIslamic Arabia (New York: Cambridge University Press, 2014); Mulder, Shrines of the \u02bfAlids.\n\nthrough rites. This element is what links \nthe two parts of the book. On another \nlevel, the author identifies new avenues  \nof research to be studied: on the one \nhand, the social dimension of festivities \nassociated with sacred space and time \nc r e a t e s  n u m e r o u s  o p p o r t u n i t i e s  f o r \nphilanthropy; on the other, large-scale \npatronage by rulers and members of \nthe elite redefines the contours of local \nidentities.\n\nThis book contributes another element \nto the field of sanctity in Islam alongside \nthe contributions of Arezou Azad (2013), \nYaron Friedmann (2013), Harry Munt \n(2014), and Stephennie Mulder (2014).8", "start_char_idx": 13038, "end_char_idx": 15283, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e831b189-432c-4eb7-811a-191f354bf974": {"__data__": {"id_": "e831b189-432c-4eb7-811a-191f354bf974", "embedding": null, "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8908", "node_type": "4", "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "hash": "fa7814d348d04748e120a9357d9f1f9ffcd8ae9fb1737890c361d6fcd5c879a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5e9ac941-96ea-4cc6-9f29-b07d7d4c78fb", "node_type": "1", "metadata": {"identifier": "alusur-8906", "author": "Smail, Kader", "title": "Daniella Talmon-Heller. Sacred Place and Sacred Time in the Medieval Islamic Middle East: A Historical Perspective", "date": "2021-12-05", "file": "alusur-8906.pdf"}, "hash": "1e89b508f8cb6ca615443f76e9330101bd83a7f483243bec1aa1b3e16c25c3a5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "088f94a6-ea6b-4e51-a762-5fdc3028c0fe", "node_type": "1", "metadata": {}, "hash": "b448c3ad82bb1bc1f3429380393b3b081f58ac6673e76975d84ef52a45529a99", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021): 360-365\n\nBook Review\n\nAs its title points out, this book by Alejandro Garc\u00eda Sanju\u00e1n, professor of medieval history at the Univer-\ns i t y  o f  H u e l v a  a n d  o n e  o f  t h e  m o s t \nprominent scholars of the history of al- \nAndalus, deals with jih\u0101d in classical Islam \nfrom a very specific angle: the legal-doc-\ntrinal one.1 This perspective is already \nevident in the introduction, where Garc\u00eda \nSanju\u00e1n defines jih\u0101d as \u201clegitimate war \nfrom the Islamic perspective\u201d (p. 17).2 \nAnd indeed, the sources on which Garc\u00eda \nSanju\u00e1n bases his book are predominantly \nlegal and doctrinal treatises. In the intro-\nduction, the author also makes clear his \nposition on the link between violence and \nreligion\u2014namely, that the latter has been \nan essential factor in the legitimation of \nthe former, another important element  \n\n1.  The book is thus in dialog with works such as Majid Khadduri, War and Peace in the Law of Isl\u0101m \n(Baltimore: Johns Hopkins University Press, 1955) and A. M. Al-Dawoody, The Islamic Law of War: Justifications \nand Regulations (New York: Palgrave Macmillan, 2011).\n\n2.  The English translations of the quoted passages are mine.\n\nof the idea of jih\u0101d. This point introduces \none of the vitally important topics treated \nin the book: the significance of not including \nthe idea of jih\u0101d within the concept of  \nholy war.\n\nIn addition to outlining his selection \nof sources, Garc\u00eda Sanju\u00e1n specifies in \nthe introduction how he will address \nthe study of jih\u0101d. Compared to other \napproaches, especially those adopted by \nnonspecialists who \u201cproclaim themselves \n\u02bfulam\u0101\u02be and determine the meaning of \nthese texts by establishing whether the \nQuran is belligerent or not, and whether \nMu\u1e25ammad promoted war or peace\u201d  \n(p. 22), Garc\u00eda Sanju\u00e1n sets out to let the \nsources speak for themselves. In this \nway, he complies with a principle that \nis consciously present throughout his \n\nAlejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la \nguerra en la doctrina isl\u00e1mica cl\u00e1sica (Madrid: Marcial \nPons Historia, 2020), 366 pp. ISBN 978-84-17945-10-7. \n\nPrice: \u20ac26.60 (paper).\n\nJavier Albarr\u00e1n \nRomanIslam, Universit\u00e4t Hamburg\n\n(j.albarran.iruela@gmail.com)\n\n\u00a9 2021 Javier Albarr\u00e1n. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:j.albarran.iruela%40gmail.com?subject=", "start_char_idx": 47, "end_char_idx": 2679, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "088f94a6-ea6b-4e51-a762-5fdc3028c0fe": {"__data__": {"id_": "088f94a6-ea6b-4e51-a762-5fdc3028c0fe", "embedding": null, "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8908", "node_type": "4", "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "hash": "fa7814d348d04748e120a9357d9f1f9ffcd8ae9fb1737890c361d6fcd5c879a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e831b189-432c-4eb7-811a-191f354bf974", "node_type": "1", "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "hash": "11efb3d5f6364000cc08161cf2a06214db4fd3344d6dcec6c5ad9fb9be5d556c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3007c9c4-826a-4551-ae50-8caf15837b54", "node_type": "1", "metadata": {}, "hash": "5fd3a5f8f6e5c132e7b1acbcf0ffe75b3fdc91e690349477a257fda332a57882", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n361  \u2022  Javier albarr\u00e1n\n\nwork: \u201cIslam belongs to its believers, who \nare responsible for defining the meaning \nof their own beliefs\u201d (p. 22). As we will \nsee later, despite its utility as a maxim \nwith which to establish the meaning of a \nconcept in the sources, this is a somewhat \nrisky statement.\n\nThe first chapter, titled \u201cLas bases \ntextuales\u201d (The textual bases), constitutes \nan excellent analysis not only of the \nconcept of jih\u0101d in the Quran, the Sunna, \nand the biography of the Prophet but also \nof the main works of Islamic law. After \na careful examination of the Quranic \nvocabulary related to combat, violence, \nand warfare, Garc\u00eda Sanju\u00e1n addresses \nthe complex question of whether there \nis a Quranic doctrine on war, understood \nas a set of clear, systematic, and well-\narticulated norms. His answer, derived \nfrom the study of the Quranic text itself \nas well as of the opinions of various \nspecialists such as Patricia Crone3 and \nAsma Afsaruddin,4 is that the more warlike \nreadings of the Holy Book emerged after \nthe establishment of the Quranic text. \nBy analyzing the opinions of medieval \nscholars, Garc\u00eda Sanju\u00e1n illustrates in \na simple but forceful way how classical \nthinkers took into account the ambiguous \nmeaning of many Quranic verses, thus \ngiving voice, as the author has proposed to \ndo, to the sources themselves.\n\nAlso of great interest is the section \ndevoted to the deeds of Mu\u1e25ammad and \nthe formation of the prophetic tradition, \nw h e r e  G a r c \u00ed a  S a n j u \u00e1 n  a n a l y z e s  t h e \nimportance of \u1e25ad\u012bth, but also that of the \ns\u012bra and the magh\u0101z\u012b, for the establishment \n\n3.  Patricia Crone, \u201cJihad: Idea and History,\u201d Open Democracy (2007).\n4.  Asma Afsaruddin, Striving in the Path of God: Jih\u0101d and Martyrdom in Islamic Thought (New York: Oxford \n\nUniversity Press, 2013).\n\nof the doctrine of jih\u0101d. Like his discussion \nof the Quranic text, this part includes \na brilliant introduction to these genres \nand the debates around them. The same \ncan be said of the section devoted to the \nelaboration of fiqh, which also serves as \nan introduction to the sources used by  \nthe author.\n\nThe second chapter aims to answer \nthe question posed by its title: \u201c\u00bfQu\u00e9 es el \nyihad?\u201d (What is jih\u0101d?). Garc\u00eda Sanju\u00e1n\u2019s \nanswer is clear and accurate: despite the \ndiversity of concepts and practices, there \nis a hegemonic vision within the Muslim \ntradition of how to engage in jih\u0101d, and \nthis centers on its connection with war. \nAs Garc\u00eda Sanju\u00e1n says, \u201cthere are justified \nreasons to speak of an intense sacralization \nof the martial dimension of jihad, which \nallow us to place it [jih\u0101d] within the \nframework of the concept of holy war\u201d  \n(p. 106). One of the main reasons is the \ndirect relationship between the practice \nof jih\u0101d and the salvation of the soul. \nThis does not prevent the author from \nalso discussing, in detail, the nonviolent \nforms of jih\u0101d, which are mainly related to \nSufism. However, as Garc\u00eda Sanju\u00e1n states, \nit is not possible to establish a dichotomy \nbetween the warlike jih\u0101d of the \u02bfulam\u0101\u02be \nand the spiritual jih\u0101d of the Sufis, since \nwar remained, in works such as that of Ibn \nal-Mub\u0101rak, conceptualized as a form of \nasceticism (pp. 109\u201310).\n\nT h i s  c h a p t e r  a l s o  d i s c u s s e s  t h e \nimportant relationship between \u1e25isba \nand jih\u0101d through the practice of takf\u012br. \nHere, Garc\u00eda Sanju\u00e1n studies what he \ncalls \u201csectarian jih\u0101d,\u201d jih\u0101d carried out", "start_char_idx": 2682, "end_char_idx": 6166, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3007c9c4-826a-4551-ae50-8caf15837b54": {"__data__": {"id_": "3007c9c4-826a-4551-ae50-8caf15837b54", "embedding": null, "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8908", "node_type": "4", "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "hash": "fa7814d348d04748e120a9357d9f1f9ffcd8ae9fb1737890c361d6fcd5c879a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "088f94a6-ea6b-4e51-a762-5fdc3028c0fe", "node_type": "1", "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "hash": "f3769ddf44d01870de0c141f8871ac69c85d466a484ef1a3a8c79a4723f80648", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c58ceeca-3245-43a4-8c3a-a7baae36eff3", "node_type": "1", "metadata": {}, "hash": "384865681e468117b334d1beb85b61eb97ccfcc961176e6ed623c539fa0c53a4", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nAlejandro Garc\u00eda Sanju\u00e1n\u2019s Yihad: La regulaci\u00f3n de la guerra  \u2022  362\n\nagainst other Muslims. He illustrates this \nsection with examples from the Islamic \nWest, such as the case of the Almohads, \nand compares this reality with that of the \ncrusades launched against Christians who \nwere considered heretics. This interesting \ncross-cultural perspective could have been \ndeveloped by the author also in other \ncases.\n\nN e x t ,  G a r c \u00ed a  S a n j u \u00e1 n  a n a l y z e s  a \nrecurring but necessary theme in this type \nof work: that of the place of jih\u0101d in the \nhierarchy of Islamic beliefs, and what type \nof duty it is. He also addresses another key \nissue, which is that the notion of holy war \nin Islam should not be limited to the idea \nof jih\u0101d but should also encompass other \nconcepts, such as rib\u0101\u1e6d, fat\u1e25, and shah\u0101da. \nThis point is relevant for future research \non the idea of holy war in the Islamic \nworld from a holistic perspective. Garc\u00eda \nSanju\u00e1n concludes that the notion of fat\u1e25 \n(divinely sanctioned conquest) constitutes \nthe highest expression of the sacralization \nof war in Islam, even more so than jih\u0101d, \nsince this notion casts God as the subject of \nthe action. However, and despite agreeing \nwith the author on the importance of fat\u1e25 \nto the sacralization of war in Islam, one \nmay object that the agent of fat\u1e25 is not \nalways God. As just one example, Ibn Ab\u012b \nZar\u02bf, in his Rawd\u0323 al-qir\u1e6d\u0101s, reports that the \nAlmohad caliph \u02bfAbd al-Mu\u02bemin conquered \n(fata\u1e25a) all of the Maghrib.5 Conversely, \nGod appears as the subject of warfare \nalso in other concepts, such as na\u1e63r  \n\n5.   Ibn Ab\u012b Zar\u02bf, Kit\u0101b al-an\u012bs al-mu\u1e6drib rawd\u0323 al-qir\u1e6d\u0101s f\u012b akhb\u0101r mul\u016bk al-Maghrib wa-ta\u02ber\u012bkh mad\u012bnat F\u0101s \n(Rabat: D\u0101r al-Man\u1e63\u016br, 1972), 204.\n\n6.  See, for example, M. A. Makki, \u201cWath\u0101\u02beiq ta\u02ber\u012bjiyya yad\u012bda \u02bf an \u02bf a\u1e63r al-mur\u0101bi\u1e6d\u012bn (Documentos in\u00e9ditos de la \n\u00e9poca almor\u00e1vide),\u201d Revista del Instituto de Estudios Isl\u00e1micos 7/8 (1959\u201360): 109\u201398 (letter no. 2).\n\n7.  See, for example, Dominique Urvoy, \u201cThe Question of Divine Help in the Jih\u0101d,\u201d in Violence in Islamic \nThought from the Qur\u02be\u0101n to the Mongols, ed. Robert Gleave and Istv\u00e1n Krist\u00f3-Nagy, 27\u201332 (Edinburgh: Edinburgh \nUniversity Press, 2015).\n\n( d i v i n e  a i d ) . 6 W h a t  w e  f i n d  i n  t h e \nsources, to return to Garc\u00eda Sanju\u00e1n\u2019s \napproach, is a concept of the sacralization \no f  w a r  m a n i f e s t e d  t h r o u g h  v a r i o u s \ncomplementary terms. Undoubtedly, the \nmanifestation of God in the contexts of \njih\u0101d, especially through \u201cHis help\u201d (na\u1e63r), \nis one of the main features of holy war.7 \nThis chapter ends with another interesting \nterminological analysis focused on the \ninterruption of hostilities.\n\nThe t hird  c hap t er,  t it led  \u201c\u00bfCu \u00e1les \nson los l\u00edmites de la pr\u00e1ctica del yihad?\u201d \n(What are the limits to the practice of \njih\u0101d?", "start_char_idx": 6171, "end_char_idx": 9041, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c58ceeca-3245-43a4-8c3a-a7baae36eff3": {"__data__": {"id_": "c58ceeca-3245-43a4-8c3a-a7baae36eff3", "embedding": null, "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8908", "node_type": "4", "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "hash": "fa7814d348d04748e120a9357d9f1f9ffcd8ae9fb1737890c361d6fcd5c879a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3007c9c4-826a-4551-ae50-8caf15837b54", "node_type": "1", "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "hash": "29e1104f2d1222d3e86de8da10b7c1a42379c7ce4cb992035e1fcf91161ccb83", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0d458bbe-1f61-47d1-ae59-a167c452ca51", "node_type": "1", "metadata": {}, "hash": "2d5c83d07429ad598684f4c468f4c5840630800f54bb3d7c8727ea8bf622cc8a", "class_name": "RelatedNodeInfo"}}, "text": "), focuses on the significant Islamic \nlegal corpus related to ius in bello, that \nis, the behavior of combatants in war. As \nGarc\u00eda Sanju\u00e1n says, the limits imposed \non the practice of jih\u0101d are a fundamental \nelement of the classical notion of jih\u0101d. \nThe chapter analyzes, in depth and with \nan impeccable use of sources, issues such \nas the distinction between combatants \nand noncombatants, protected groups, the \ntreatment of prisoners, the use of weapons \nof indiscriminate destruction, destruction \nof property, and self-harm and martyrdom. \nThe extensive elaboration of these issues \nin Islamic legal and doctrinal treatises \nleads Garc\u00eda Sanju\u00e1n to consider fiqh the \nfirst great legal system to contain a specific \ndoctrine of ius in bello, thus anticipating \nm o d e r n  p u b l i c  i n t e r n a t i o n a l  l a w  b y \nseveral centuries. Here a brief reference \nto the theory of just war, at the time \nunder development and revision in both \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n363  \u2022  Javier albarr\u00e1n\n\nthe Greco-Roman and Western medieval \ntraditions as well as in Islamic thought,8 \nwould have been of interest to demonstrate \nthat just-war theory also developed a ius \nin bello doctrine, even though it did not \nreach the level of normative development \np r e s e n t  i n  f i q h .  F r e d e r i c k  R u s s e l l \u2019 s \ndefinition of this theory highlights the \noverlap: \u201cContent with the achievement of \nmore concrete political objectives, the just \nwar stops short of countenancing the utter \ndestruction of the adversaries and tends to \nlimit the incidence of violence by codes of \nright conduct, of non-combatant immunity \nand by other humanitarian restraints.\u201d9\n\nThe fourth and final chapter of the \nbook is the most innovative of all, at \nleast from the point of view of the posed \nquestion: \u201c\u00bfPor qu\u00e9 el yihad ha sido un \nc o n c e p t o  p o l \u00e9 m i c o  y  t e r g i v e r s a d o ? \u201d \n(Why has jih\u0101d been a controversial and \ndistorted concept?). This chapter\u2014which \nis connected to other seminal works of \nhistoriographical criticism written by the \nauthor10\u2014analyzes the different ways in \nwhich the conceptualization of jih\u0101d has \nbeen adulterated, especially as a result of \nthe fall of the Iron Curtain, the appearance \nof the theory of clash of civilizations, \nand the growing accentuation of the role \nof Islamist radicalism in international \npolitics. Garc\u00eda Sanju\u00e1n denounces the \n\n8.  See, for example, James Turner Johnson and John Kelsay, eds., Just War and Jihad: Historical and Theoretical \nPerspectives on War and Peace in Western and Islamic Traditions (Westport, CT: Greenwood Press, 1991), and \nJohn Kelsay, Arguing the Just War in Islam (Cambridge, MA: Harvard University Press, 2007).\n\n9.  Frederick Russell, The Just War in the Middle Ages (Cambridge: Cambridge University Press, 1975).\n10.  See, for example, Alejandro Garc\u00eda Sanju\u00e1n, La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica y la tergiversaci\u00f3n \n\ndel pasado: Del catastrofismo al negacionismo (Madrid: Marcial Pons Historia, 2013).\n11.  Antonio Elorza, \u201cAnatom\u00eda de la yihad en el Cor\u00e1n y los hadices,\u201d in El nuevo terrorismo islamista: Del \n\n11-S al 11-M, ed. Fernando Reinares and Antonio Elorza, 269\u201394 (Madrid: Temas de Hoy, 2004).\n12.  See, for example, Thomas Sizgorich, Violence and Belief in Late Antiquity: Militant Devotion in \n\nChristianity and Islam (Philadelphia: University of Pennsylvania Press, 2009).\n13.", "start_char_idx": 9041, "end_char_idx": 12469, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0d458bbe-1f61-47d1-ae59-a167c452ca51": {"__data__": {"id_": "0d458bbe-1f61-47d1-ae59-a167c452ca51", "embedding": null, "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8908", "node_type": "4", "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "hash": "fa7814d348d04748e120a9357d9f1f9ffcd8ae9fb1737890c361d6fcd5c879a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c58ceeca-3245-43a4-8c3a-a7baae36eff3", "node_type": "1", "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "hash": "88c095775fff156a6b439808d8d6586d846cff13ba4981a76d8e30b19620dcee", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "54fab405-1e47-4cb4-a056-25e52ddef64d", "node_type": "1", "metadata": {}, "hash": "a5f34bef389e8277cda7f3ee454d254a239286fe17d836ea5faaac19651cf799", "class_name": "RelatedNodeInfo"}}, "text": "13.  See, for example, Jan Assmann, Die Mosaische Unterscheidung oder der Preis des Monotheismus \n\nmainstream media\u2019s identification of Islam \nwith terrorism through a manipulation of \nthe idea of jih\u0101d, evident in the writings of \nnonspecialists who \u201cproclaim themselves \nI s l a m i c  s c h o l a r s , \u201d  s u c h  a s  A n t o n i o \nElorza,11 and he traces the genealogy of \nthis Islamophobic perspective from the \nmedieval polemic tradition, paying special \nattention to the Spanish case\u2014an example \nof great importance due to the Islamic past \nof the Iberian Peninsula.\n\nFollowing the approaches laid out in the \nintroduction, Garc\u00eda Sanju\u00e1n emphasizes \nthat \u201cthe role of religious texts in the \nanalysis of violence should not be placed \non the level of causes, but rather on \nthat of its justification or legitimation\u201d  \n(p. 294), a point that serves as a preamble to \na refutation of what he calls \u201cthe fallacy of \nIslamic exceptionalism\u201d (pp. 294\u201395), that \nis, the erroneous idea that Islam is a violent \nreligion per se. However, it would have \nbeen interesting if, when dismantling this \nfallacy, the author had referred to some of \nthe studies that have tried to contextualize \nthe rise of Islam within the framework of \nLate Antiquity and the ideas of religious \nviolence that were circulating at the \ntime.12 Likewise, inserting Garc\u00eda Sanju\u00e1n\u2019s \nconsiderations into the broader debate \non the relationship between violence and \nreligion would have been fruitful.13 Within \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nAlejandro Garc\u00eda Sanju\u00e1n\u2019s Yihad: La regulaci\u00f3n de la guerra  \u2022  364\n\nhis discussion of the misrepresentation of \njih\u0101d, Garc\u00eda Sanju\u00e1n also rightly includes \nthose authors who, from a confessional \nand apologetic perspective, have tried to \nseparate the \u201chistorical\u201d idea of jih\u0101d from \nany warlike vision.14\n\nThis book is, therefore, an exceptional \nexercise in close reading, scholarship, and \nhistoriographical practice. As such, it raises \na series of questions for the interested \nreader that, more by way of dialogue than \nminor criticism, I would now like to point \nout. In the first place, although Garc\u00eda \nSanju\u00e1n reiterates throughout the book the \nconclusion that the historically hegemonic \naspect of jih\u0101d is undoubtedly that of \nholy war, sometimes it seems that he is \nreluctant to use this notion of sacralized \nviolence, preferring to employ definitions \nsuch as the abovementioned \u201clegitimate \nw a r  f r o m  t h e  I s l a m i c  p e r s p e c t i v e \u201d  \n(p. 17). Without being wrong, this framing \nis, in the view of the present reviewer, \nnot entirely clear, since jih\u0101d is not the \nonly \u201clegitimate\u201d war within the Islamic \ntradition.15 More precisely, within the \nIslamic tradition it is the sacralization of \njih\u0101d that differentiates it from other types \n\n(Munich: Carl Hanser Verlag, 2003) and William T. Cavanaugh, The Myth of Religious Violence: Secular Ideology \nand the Roots of Modern Conflict (Oxford: Oxford University Press, 2009).\n\n14.  A clear example is the work of Louay Fatoohi, who analyzes the Quran exclusively, highlighting the \nspiritual vision of jih\u0101d and ignoring the fact that it was the medieval \u02bfulam\u0101\u02be themselves who interpreted the \nidea within a warlike framework: L. Fatoohi, Jihad in the Qur\u2019an: The Truth from the Source (Birmingham: Luna \nPlena, 2009).\n\n15.  See, for example, Khaled Abou El Fadl, Rebellion and Violence in Islamic Law (Cambridge: Cambridge \nUniversity Press, 2001).\n\n16.", "start_char_idx": 12466, "end_char_idx": 15937, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "54fab405-1e47-4cb4-a056-25e52ddef64d": {"__data__": {"id_": "54fab405-1e47-4cb4-a056-25e52ddef64d", "embedding": null, "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8908", "node_type": "4", "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "hash": "fa7814d348d04748e120a9357d9f1f9ffcd8ae9fb1737890c361d6fcd5c879a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0d458bbe-1f61-47d1-ae59-a167c452ca51", "node_type": "1", "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "hash": "4a2ea60b59f43b9ebf07eb1a43f5848c3f9de4970de1595ab2329adac6287cb0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5e81095e-c858-4580-bc7c-5564ae59933c", "node_type": "1", "metadata": {}, "hash": "eea58b0bcf7956c07195def01105a0e0d4016caef60a777a7b3daf97da9b52bd", "class_name": "RelatedNodeInfo"}}, "text": "16.  On the other hand, Afsaruddin\u2019s work, focused on Quranic exegesis, could be used as another example \nof studies that have misrepresented the notion of jih\u0101d, in this case to downplay its warlike character. See \nChristopher Melchert\u2019s review of Afsaruddin\u2019s book in Review of Middle East Studies 49, no. 2 (2015): 175\u201378. As \nMelchert states, \u201ca natural concern of an historian is what Islam has been like, of a theologian what Islam ought \nto be like. This book tries to enlist an historical survey in aid of a theological argument. Perhaps theologians \nwill find it unusually scholarly. As an historian, I find it disappointingly unrigorous.\u201d On the early Quranic \nexegetical sources regarding jih\u0101d, see Andrew Rippin, \u201cReading the Qur\u02be\u0101n on Jih\u0101d: Two Early Exegetical \nTexts,\u201d in Gleave and Krist\u00f3-Nagy, Violence in Islamic Thought, 33\u201348.\n\nof legitimate wars (such as those waged \nagainst rebels), through, for example, its \nsalvific character, as Garc\u00eda Sanju\u00e1n rightly \nestablishes.\n\nSecond, as noted earlier, the principle \nestablished by Garc\u00eda Sanju\u00e1n in the \nintroduction\u2014that Islam belongs to its \nbelievers, who ought to be the ones to \ndefine their beliefs\u2014is somewhat risky. \nI believe that the interpretation, for \nexample, of the Quran in its historical \ncontext is not incompatible with the \nanalysis of what the medieval \u02bfulam\u0101\u02be \nsaid about the Quranic text, even though \nsuch interpretation can yield results that \ndiffer from those enunciated by Muslim \nbelievers. Following Garc\u00eda Sanju\u00e1n\u2019s \npremise, many of the studies on early and \nmedieval Islam that he quotes would be \ninvalid. For example, reaching a conclusion \nsuch as Afsaruddin\u2019s, when she says that \nthe warlike reading of jih\u0101d constitutes \na  \u201c c o n s i d e r a b l e  d e v i a t i o n \u201d  f r o m  i t s \nQuranic meaning, could not be deemed \nmethodologically valid. 16 How can she \ncorrect and judge the medieval \u02bfulam\u0101\u02be? \nThe problem with authors such as Elorza \nis not their \u201cself-proclamation\u201d as \u02bfulam\u0101\u02be \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n365  \u2022  Javier albarr\u00e1n\n\nand their interpretation of the Quran \ndespite not being Muslims, but rather the \ndecontextualized way in which they carry \nout their interpretation and their lack of \ntraining and specialization for this task, as \nmost of them lack any knowledge of the \nArabic language or the Islamic exegetical \ntradition.\n\nThird, and given the legal-doctrinal \na p p r o a c h  o f  t h e  b o o k ,  i t  p r e s e n t s  a \nperspective that could be further nuanced, \na t  s o m e  p o i n t s ,  b y  t h e  u s e  o f  o t h e r \nsources, such as chronicles or biographical \ndictionaries. A clear example concerns \nthe limits to the practice of jih\u0101d, which \nare greatly blurred if we depart from the \npurely legal approach. A wide selection \nof sources and different perspectives is \nessential in a study on a broad notion such \nas jih\u0101d, and thus brief reference to the \nmultidimensional perspective provided by \nother sources could have been helpful to \nthe reader. In the same vein, sometimes \na better contextualization of the authors \nand sources analyzed could have been \nuseful for a better understanding of the \napproaches and meanings they propose. \nAn illustrative example is that of Ibn \u1e24azm, \nwhose vision of jih\u0101d should, I think, be \nattributed not only to his \u1e92\u0101hirism but \nalso to the threatening situation that \nal-Andalus was facing in the eleventh \ncentury. Garc\u00eda Sanju\u00e1n rightly highlights \n\n17.", "start_char_idx": 15934, "end_char_idx": 19402, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5e81095e-c858-4580-bc7c-5564ae59933c": {"__data__": {"id_": "5e81095e-c858-4580-bc7c-5564ae59933c", "embedding": null, "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8908", "node_type": "4", "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "hash": "fa7814d348d04748e120a9357d9f1f9ffcd8ae9fb1737890c361d6fcd5c879a7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "54fab405-1e47-4cb4-a056-25e52ddef64d", "node_type": "1", "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "hash": "a8a2940c1d499b7b9386118af11c97488808b79aae4061cc47d7041f75b5b5c9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b44337f3-f136-4e8d-bd92-ea3e80b4c1a5", "node_type": "1", "metadata": {}, "hash": "33f7289b01b9ab0d69bb86f0a8c263a15b2ec9de035dbc190b58b87ce33dc192", "class_name": "RelatedNodeInfo"}}, "text": "Garc\u00eda Sanju\u00e1n rightly highlights \n\n17.  For example, he is one of the creators and editors of the open access online magazine on Andalusi \nhistory Al-Andalus y la Historia: https://www.alandalusylahistoria.com/. He is also a regular contributor to \nmany newspapers; see, for example, https://www.infolibre.es/noticias/opinion/plaza_publica/2021/02/15/\nconvivencia_invasion_genocidio_pasado_peninsular_116649_2003.html. \n\n18.  See, for example, Javier Albarr\u00e1n, Ej\u00e9rcitos benditos: Yihad y memoria en al-Andalus (siglos X\u2013XIII) \n(Granada: Universidad de Granada, 2020) and Josep Su\u00f1\u00e9, Guerra, ej\u00e9rcito y fiscalidad en al-Andalus (ss. VIII\u2013\nXII): De la hegemon\u00eda musulmana a la decadencia (Madrid: La Erg\u00e1stula, 2020).\n\nthis issue when talking, for example, of \nhow pilgrimage and jih\u0101d are equated in \nthe texts of Ibn Rushd al-Jadd.\n\nThese points notwithstanding, this is \nan outstanding book written by one of the \nleading Spanish scholars of Islamic studies \nand Islamic history, and its publication is \nundoubtedly a milestone in the analysis \nof jih\u0101d, for three main reasons. The first \nis the book\u2019s indubitable meticulousness \nand accuracy in approaching its sources, \nnot an easy task considering the amount \nand complexity of Islamic legal-doctrinal \nliterature. In this sense, it is also worth \nmentioning the author\u2019s comprehensive \nuse of secondary literature. The second \nreason is that the author adds to his rigor \na clarity of expression and explanation as \nwell as a capacity for synthesis, allowing \nthe book to be directed to a wider public, in \nline with the commitment to society that \nGarc\u00eda Sanju\u00e1n has always exhibited in his \nwork as a historian.17 Third, and relatedly, \nthis work fills in a rather astonishing \ngap: it is the first academic monograph \nin Spanish to systematically address the \nconcept of jih\u0101d. Fortunately, in the last \nyear other books on the topic, likewise \nwritten from a historical perspective, have \nbeen published, thus beginning to fill this \ngap.18 Garc\u00eda Sanju\u00e1n\u2019s book, therefore, \nhas opened a line of research that will \nhopefully be followed in the coming years.\n\nhttps://www.alandalusylahistoria.com/ \nhttps://www.infolibre.es/noticias/opinion/plaza_publica/2021/02/15/convivencia_invasion_genocidio_pasado_peninsular_116649_2003.html\nhttps://www.infolibre.es/noticias/opinion/plaza_publica/2021/02/15/convivencia_invasion_genocidio_pasado_peninsular_116649_2003.html", "start_char_idx": 19363, "end_char_idx": 21791, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b44337f3-f136-4e8d-bd92-ea3e80b4c1a5": {"__data__": {"id_": "b44337f3-f136-4e8d-bd92-ea3e80b4c1a5", "embedding": null, "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8910", "node_type": "4", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "3ecc5ba04ab24ed28c027b2908f95dc1bf012e3bd7766e7e07c785a44fcec1c7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5e81095e-c858-4580-bc7c-5564ae59933c", "node_type": "1", "metadata": {"identifier": "alusur-8908", "author": "Albarr\u00e1n, Javier", "title": "Alejandro Garc\u00eda Sanju\u00e1n. Yihad: La regulaci\u00f3n de la guerra en la doctrina isl\u00e1mica cl\u00e1sica", "date": "2021-12-05", "file": "alusur-8908.pdf"}, "hash": "287aeaae2c9a116d0b4be9981c75b12705a7a3217ceec91014386890380df95c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1169dbe5-87d3-442b-89d7-294b890771d6", "node_type": "1", "metadata": {}, "hash": "17be610b4ad91219de2678be57f9e219198fb83d01d5fe4a199c3db691aeb179", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021): 348-355\n\nBook Review\n\nIn his new book, Konrad Hirschler continues his research on the history of libraries and catalogs. After studying \nthe catalog of the Damascene Ashrafiyya \nLibrary,1 Hirschler remains in Damascus \nbut this time turns his gaze to the books of \nthe \u1e24anbal\u012b scholar Y\u016bsuf Ibn \u02bfAbd al-H\u0101d\u012b \n(840\u2013909/1437\u20131503). Ibn \u02bfAbd al-H\u0101d\u012b, \nalso known as Ibn Mibrad, was a minor \nscholarly personality. He belonged to the \nMaqdis\u012b branch of local \u1e24anbalism, and like \nmany members of that branch, he lived in \nthe Damascene neighborhood of \u1e62\u0101li\u1e25iyya, \non the slopes of Mt. Q\u0101siy\u016bn, west of the \n\n* Cecilia Palombo read and discussed with me the last version of this text. I would like to thank her here \nfor her sensible suggestions. \n\n1.  Konrad Hirschler, Medieval Damascus: Plurality and Diversity in an Arabic Library; The Ashrafiya Library \nCatalogue (Edinburgh: Edinburgh University Press, 2016).\n\n2.  \u1e62\u0101li\u1e25iyya has been at the center of recent scholarly attention: see Toru Miura, Dynamism in the Urban \nSociety of Damascus: The \u1e62\u0101li\u1e25iyya Quarter from the Twelfth to the Twentieth Centuries (Leiden: Brill, 2016).\n\n3.  Said Aljoumani and Konrad Hirschler, Mu\u02beallaf\u0101t Y\u016bsuf b. \u1e24asan b. \u02bfAbd al-H\u0101d\u012b wa-mus\u0101hamatuhu f\u012b \u1e25if\u1e93 \nal-tur\u0101th al-fikr\u012b (Leiden: Brill, 2021). The book is more than a translation of the English one presented here, \nespecially chapters 4 to 6. It will not be discussed here. I thank Mohamed Merheb for drawing my attention to it.\n\nold city\u2019s walls.2 Ibn \u02bfAbd al-H\u0101d\u012b traveled \nlittle and wrote a lot\u2014an estimated 800 \nworks according to Hirschler\u2014but not \nmany of his works enjoyed wide dissem-\nination. He was a precise and dedicated \nbibliophile equipped with a strong sense \nof himself and of the prestigious scholarly \ntradition to which he belonged. Accord-\ningly, he compiled several autobibliogra-\nphies, one of which has just been published \nby Said Aljoumani and Hirschler.3 Most \nimportantly, for the purposes of the book \nunder review, Ibn \u02bfAbd al-H\u0101d\u012b also accu-\nmulated a collection of some 3,000 works \n\nKonrad Hirschler. A Monument to Medieval Syrian Book Culture: \nThe Library of Ibn \u02bfAbd al-H\u0101d\u012b. Edinburgh Series in Classical Islamic \nHistory and Culture (Edinburgh: Edinburgh University Press, 2020),  \n\nx + 612 pp. ISBN 978-14-7445-156-7. Price: \u00a385.00 (cloth).\n\nCaterina Bori* \nUniversit\u00e0 di Bologna \n\n(caterina.bori@unibo.it)\n\n\u00a9 2021 Caterina Bori. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:caterina.bori%40unibo.it?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n349  \u2022  Caterina Bori\n\ncontained in almost 600 manuscripts that, \ntoward the end of his life, he endowed to \nthe \u02bfUmariyya Madrasa along with their \nfihrist (catalog). The fihrist survived, and \nso did a substantial portion of his book \nendowment.", "start_char_idx": 47, "end_char_idx": 3150, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1169dbe5-87d3-442b-89d7-294b890771d6": {"__data__": {"id_": "1169dbe5-87d3-442b-89d7-294b890771d6", "embedding": null, "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8910", "node_type": "4", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "3ecc5ba04ab24ed28c027b2908f95dc1bf012e3bd7766e7e07c785a44fcec1c7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b44337f3-f136-4e8d-bd92-ea3e80b4c1a5", "node_type": "1", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "00ad14ad6e336759568fbcb2ad5d18508ead0102313f35c11c9ed26c9a93f852", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b031ebf9-3f82-498a-9c69-87491226bafc", "node_type": "1", "metadata": {}, "hash": "ed91a7f3a7ecb4df94c1c928a28dce3ad563e5c793f7edba5757a6cfb7c48e89", "class_name": "RelatedNodeInfo"}}, "text": "Both lie at the heart of this \nstudy.\n\nThe research carried out by Hirschler \ncombines two main dimensions that are \nalready explicit in the title of the book. \nOne focuses on Ibn \u02bfAbd al-H\u0101d\u012b\u2019s project \nof constructing a large corpus of books that \nhe itemized in his fihrist and donated to a \nmadrasa that was particularly prominent \nin the history of Syrian \u1e24anbalism. With \na special emphasis on materiality (here \n\u201cmaterial philology\u201d), Hirschler explores \nhow and why Ibn \u02bfAbd al-H\u0101d\u012b assembled \nhis collection.4 Hirschler argues that Ibn \n\u02bfAbd al-H\u0101d\u012b conceived of this corpus of \nbooks as a monument to the heyday of \nthe local culture of hadith transmission, \nan activity whose literary outcomes, social \nmechanics, and cultural implications have \nrecently been at the center of a growing \nscholarly trend.5 The second and more \nambitious dimension that Hirschler intends \nto illuminate through the case study of Ibn \n\u02bfAbd al-H\u0101d\u012b\u2019s fihrist and his extant books \nis the social and cultural significance of \n\n4.  For nonspecialists, a clarification of the differences between \u201cmaterial philology\u201d and \u201ccodicology\u201d may \nhave been appropriate. The reference is to Stephen Nichols, \u201cPhilology in a Manuscript Culture,\u201d Speculum: A \nJournal of Medieval Studies 65, no. 1 (1990): 1\u201310, but see also, slightly later, idem, \u201cWhy Material Philology? \nSome Thoughts,\u201d in Philologie als Textwissenschaft: Alte und neue Horizonte, ed. Helmut Tervooren and Horst \nWenzel, special issue, Zeitschrift f\u00fcr deutsche Philologie 116 (1997): 10\u201330. A useful overview can be found in \nLena Rohrbach, \u201cMaterial Philology,\u201d in Handbook of Pre-modern Nordic Memory Studies: Interdisciplinary \nApproaches, ed. J\u00fcrg Glauser, Pernille Hermann, and Stephen A. Mitchell, part 1: Disciplines, Traditions and \nPerspectives, 210\u201316 (Berlin: de Gruyter, 2018).\n\n5.  In English, see, above all, Garret Davidson, A Social and Intellectual History of Hadith Transmission across \na Thousand Years (Boston: Brill, 2020) and before him the seminal article by Eerik Dickinson, \u201cIbn al-\u1e62al\u0101\u1e25 \nal-Shahraz\u016br\u012b and the Isn\u0101d,\u201d Journal of the American Oriental Society 122, no. 3 (2002): 481\u2013505. \n\n6.  Chapters 1 to 4 with introduction and conclusion, pp. 1\u2013170.\n7.  Chapters 5 and 6, pp. 171\u2013554.\n\nowning and endowing books in the late \nmedieval period (p. 2). In this regard, Ibn \n\u02bfAbd al-H\u0101d\u012b\u2019s fihrist and endowment are \npresumably treated as representative of a \nlarger book culture, although\u2014as will be \npointed out below\u2014his collection bore the \nmarks of a highly distinctive personal and \nindividual project. Hirschler explains that \nIbn \u02bfAbd al-H\u0101d\u012b\u2019s collection deserves to \nbe studied because \u201cit is surrounded by \nan outstandingly dense documentation\u201d \n( i b i d . ) .  T h e  b o o k  u n f o l d s  a s  a  c l o s e \nexamination of this documentation.\n\nWithout being explicitly divided into \ntwo parts, A Monument to Medieval Syrian \nBook Culture is in fact organized in two \nsets of chapters. The first one consists of \nfour narrative chapters that cover Ibn \u02bfAbd \nal-H\u0101d\u012b\u2019s life and his book endowment: its \nmaterial aspects, aims, and history.6 The \nsecond one consists of two chapters and is \nbulkier.7 It comprises an edition of Y\u016bsuf \nIbn \u02bfAbd al-H\u0101d\u012b\u2019s fihrist, preceded by \nidentification of the items mentioned in it.", "start_char_idx": 3151, "end_char_idx": 6456, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b031ebf9-3f82-498a-9c69-87491226bafc": {"__data__": {"id_": "b031ebf9-3f82-498a-9c69-87491226bafc", "embedding": null, "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8910", "node_type": "4", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "3ecc5ba04ab24ed28c027b2908f95dc1bf012e3bd7766e7e07c785a44fcec1c7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1169dbe5-87d3-442b-89d7-294b890771d6", "node_type": "1", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "411c27dff0218d0857c15af9c294e44daffef7cc3efd2fab8f5cd5e8f0ba1e42", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "59f250be-20e0-4bd1-94d1-5268d49c5df1", "node_type": "1", "metadata": {}, "hash": "17ed389df563fae1436852f7bd4a8c7819ceefa02ef6b2cf95ce4ceb79bbf348", "class_name": "RelatedNodeInfo"}}, "text": "The single works are also matched\u2014when \npossible\u2014with Ibn \u02bfAbd al-H\u0101d\u012b\u2019s extant \nmanuscripts and modern editions. Two \nsections of plates, at the end of chapters \n4 and 6, allow the reader to follow the \nargument and to visualize the sources and \n\nhttps://brill.com/view/title/39428\nhttps://brill.com/view/title/39428\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nKonrad Hirschler\u2019s A Monument to Medieval Syrian Book Culture  \u2022  350\n\nmuch of the information provided by the \nauthor. In addition to the general index \nand bibliography, the provided indexes of \ntitles, authors, thematic categories, and \nidentified manuscripts of Ibn \u02bfAbd al-H\u0101d\u012b\u2019s \nbooks (pp. 582\u2013612) are necessary ancillary \ntools to make the best of the catalog.\n\nThe book is rich and informed by \na variety of approaches with a strong \npenchant for material history. It starts by \nproviding context for Ibn \u02bfAbd al-H\u0101d\u012b\u2019s \nscholarly background, his ancestors and \ndescendants, and more generally his \nfamily branch\u2014the Maqdis\u012bs\u2014that was \nrenowned for its commitment to hadith \ntransmission.8 Hadith transmission is also \nthe field of which Ibn \u02bfAbd al-H\u0101d\u012b was \nmost fond, as is clear from his own book \ncollection. Despite his impressive written \np r o d u c t i o n ,  b i o g r a p h i e s  o f  I b n  \u02bf A b d \nal-H\u0101d\u012b are not very informative. Yet close \ninspection of Ibn \u02bfAbd al-H\u0101d\u012b\u2019s books (i.e., \nmanuscripts) allows Hirschler to uncover \ndetails about this scholar\u2019s real-estate and \nprofessional activities, details that are \nomitted by biographical sources. This is \none of the main points the book seeks to \nmake: that documentary and manuscript \nsources are essential for bringing to \nlight information that remains below \nthe radar of normative and narrative \ntexts. At the end of the first chapter, two \ntopics are tangentially touched upon  \n( p p .  5 9 \u2013 6 3 ) .  T h e y  a r e  p e r i p h e r a l  t o \n\n8.  See Stefan Leder, \u201cCharismatic Scripturalism: The \u1e24anbal\u012b Maqdis\u012bs of Damascus,\u201d Der Islam 74, no. 2 \n(1997): 279\u2013304.\n\n9.  Too often overlooked is Denis Gril, \u201cDe la khirqa \u00e0 la \u1e6dar\u012bqa: Continuit\u00e9 et \u00e9volution dans l\u2019identification \net la classification des voies,\u201d in Le soufisme en \u00c9gypte et dans le monde musulman \u00e0 l\u2019\u00e9poque ottomane, ed. \nRachida Chih and Catherine Mayeur-Jaouen, 58\u201381 (Cairo: IFAO, 2009), esp. 63\u201372, 80 with n. 75. Gril makes \nimportant points about the meaning of khirqa treatises written in the Ayyubid and Mamluk periods.\n\n10.  Arjan Post, The Journeys of a Taymiyyan Sufi: Sufism through the Eyes of \u02bfIm\u0101d al-D\u012bn A\u1e25mad al-W\u0101si\u1e6d\u012b \n(d. 711/1311) (Leiden: Brill, 2020).\n\n11.  Hirschler, Monument, 60\u201361; Y\u016bsuf Ibn \u02bfAbd al-H\u0101d\u012b, Bad\u02be al-\u02bfulqa bi-lubs al-khirqa, in Lubs al-khirqa \n\nHirschler\u2019s agenda but deserve to be \nmentioned here since they are important \nfor a complete understanding of late \nmedieval Syrian \u1e24anbalism. The first is \nIbn \u02bfAbd al-H\u0101d\u012b\u2019s Sufism, which raises \nthe broader issue of the relationship of \nhadith scholars and transmitters with \nlocal forms of ta\u1e63awwuf.", "start_char_idx": 6458, "end_char_idx": 9457, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "59f250be-20e0-4bd1-94d1-5268d49c5df1": {"__data__": {"id_": "59f250be-20e0-4bd1-94d1-5268d49c5df1", "embedding": null, "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8910", "node_type": "4", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "3ecc5ba04ab24ed28c027b2908f95dc1bf012e3bd7766e7e07c785a44fcec1c7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b031ebf9-3f82-498a-9c69-87491226bafc", "node_type": "1", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "9c4e758e67848dd139b9d3cf0c7b39a6525a067f7a618ab51234056f0f46834a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a52df649-1a33-4ac8-982c-d6b8041c9c23", "node_type": "1", "metadata": {}, "hash": "bad77208effa0fd98fbb828933830b8e3f05069085ec4f25b6c198c58c85ea62", "class_name": "RelatedNodeInfo"}}, "text": "As Hirschler \nobserves (p. 59), the mutual permeability \nof the boundary between these trends \nh a s  b e e n  r e p e a t e d l y  p o i n t e d  o u t  i n \nrecent research. 9 Nonetheless, its full \nconfiguration has yet to be understood. \nOne significant step in this direction has \nbeen taken by Arjan Post in his book on \nthe tradition-oriented ta\u1e63awwuf of the \nTaymiyyan Sufi \u02bfIm\u0101d al-D\u012bn al-W\u0101si\u1e6d\u012b  \n(d. 711/1311). 10 At some point at the \nbeginning of the seventh/thirteenth \ncentury, \u02bfIm\u0101d al-D\u012bn al-W\u0101si\u1e6d\u012b became \na student of Ibn Taymiyya (d. 728/1328) \nin Damascus and the Sufi teacher of Ibn \nTaymiyya\u2019s circle of followers, many of \nwhom were devoted to hadith transmission \nand scholarship. Al-W\u0101si\u1e6d\u012b devised a sober, \nscripturalist, prophet-centered ta\u1e63awwuf.\n\nLike many of his peers, Ibn \u02bfAbd al-H\u0101d\u012b \nwas the author of a booklet on the khirqa \n(the initiatory Sufi cloak) in which he \nprofesses to have received the cloak of the \nQ\u0101dir\u012b brotherhood via a lineage featuring \nthe names of the authoritative \u1e24anbal\u012bs Ibn \nRajab (d. 795/1392), Ibn Qayyim al-Jawziyya \n( d .  7 5 1 / 1 3 5 0 ) ,  a n d  I b n  T a y m i y y a . 1 1  \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n351  \u2022  Caterina Bori\n\nHe also reports, from the Sh\u0101fi\u02bf\u012b hadith \nspecialist Ibn N\u0101\u1e63ir al-D\u012bn al-Dimashq\u012b  \n(d. 842/1438), a famous statement in which \nIbn Taymiyya describes the Q\u0101dir\u012b path as \n\u201cthe greatest path among the well-known \nones.\u201d12 All these elements are duly noted \nby Hirschler, but it remains unclear what \nboasting of having worn the Q\u0101dir\u012b khirqa \nmeant to Ibn \u02bfAbd al-H\u0101d\u012b and, overall, \nwhat the implications of claiming such \nspiritual affiliations were. In what senses \nand ways a scholar like Ibn \u02bfAbd al-H\u0101d\u012b \nwas a Sufi is a big question that remains to \nbe answered.13\n\nThe mention of Ibn Taymiyya\u2019s name \nleads to the second issue\u2014namely, Ibn \nTaymiyya\u2019s marginal position in Ibn \u02bfAbd \nal-H\u0101d\u012b\u2019s library. The broader issue at \nstake is, of course, the (not so obvious) \nr e l a t i o n s h i p  o f  l a t e  m e d i e v a l  S y r i a n \n\u1e24anbalism to the legacy of the towering \nand controversial Ibn Taymiyya. Although \nquite a few of Ibn Taymiyya\u2019s occasional \nwritings are recorded in Ibn \u02bfAbd al-H\u0101d\u012b\u2019s \nf i h r i s t ,  n o n e  o f  h i s  b i g  t r e a t i s e s  i s . \n\nf\u012b al-sul\u016bk al-\u1e63\u016bf\u012b, ed. \u02bf\u0100\u1e63im Ibr\u0101h\u012bm al-Kay\u0101l\u012b, 45\u201375 (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2008), 72\u201373.\n12.  Y\u016bsuf Ibn \u02bfAbd al-H\u0101d\u012b, Bad\u02be al-\u02bfulqa, 28.", "start_char_idx": 9458, "end_char_idx": 11897, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a52df649-1a33-4ac8-982c-d6b8041c9c23": {"__data__": {"id_": "a52df649-1a33-4ac8-982c-d6b8041c9c23", "embedding": null, "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8910", "node_type": "4", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "3ecc5ba04ab24ed28c027b2908f95dc1bf012e3bd7766e7e07c785a44fcec1c7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "59f250be-20e0-4bd1-94d1-5268d49c5df1", "node_type": "1", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "4c5a553c1ef632b33d70b0f7c9c84a94fd9966ade79127eae54fd4efb6f446f6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "184bc6c7-43e5-4e89-bc78-2236920bcd66", "node_type": "1", "metadata": {}, "hash": "1f64385a0e4ff1c9724c37255aaf6bebed2c7d0b13618f6af21e1fb0415acef3", "class_name": "RelatedNodeInfo"}}, "text": "Famously, these materials were noticed by George Makdisi in \n\n\u201cIbn Taim\u012bya: A \u1e62\u016bf\u012b of the Q\u0101diriya Order,\u201d American Journal of Arabic Studies 1 (1974): 118\u201329, at 124; idem, \n\u201cThe \u1e24anbal\u012b School and Sufism,\u201d Bolet\u00edn de la Asociaci\u00f3n Espa\u00f1ola de Orientalistas 15 (1979): 115\u201326, at 123, \n125. See also idem, \u201cL\u2019isn\u0101d initiatique de Muwaffaq al-D\u012bn Ibn Qud\u0101ma,\u201d Cahiers de l\u2019Herne 13 (1970): 88\u201396.\n\n13.  While writing this review, I became aware of Daphna Ephrat, Sufi Masters and the Creation of Saintly \nSpheres in Medieval Syria (Leeds: ARC Humanities Press, 2021) which may provide answers to some of these \nquestions.\n\n14.  Stefan Leder, Y\u0101s\u012bn M. al-Saww\u0101s, and Ma\u02bem\u016bn al-\u1e62\u0101gharj\u012b, Mu\u02bfjam al-sam\u0101\u02bf\u0101t al-dimashqiyya: Les \ncertificats d\u2019audition \u00e0 Damas, 550\u2013750/1155\u20131349, 2 vols. (Damascus: Institut fran\u00e7ais d\u2019\u00e9tudes arabes de \nDamas, 1996\u20132000).\n\n15.  I make this point in \u201c\u1e24ad\u012bth Culture and Ibn Taymiyya\u2019s Controversial Legacy in Fifteenth Century \nDamascus: Ibn N\u0101\u1e63ir al-D\u012bn al-Dimashq\u012b and His al-Radd al-W\u0101fir (d. 842/1438),\u201d in The Presence of the Prophet \nin Early Modern and Contemporary Islam: The Prophet between Doctrine, Literature and Arts; Historical \nLegacies and Their Unfolding, ed. Denis Gril, Stefan Reichmuth, and Dilek Sarmis, vol. 1 (Leiden: Brill, 2021). The \nwork of Ibn N\u0101\u1e63ir al-D\u012bn in question is al-Radd al-w\u0101fir \u02bfal\u0101 man za\u02bfama anna man samm\u0101 Ibn Taymiyya shaykh \nal-isl\u0101m k\u0101fir, ed. Zuhayr al-Sh\u0101w\u012bsh (Beirut: al-Maktab al-Isl\u0101m\u012b, 1393 [1973 or 1974]; 2nd rev. ed. 1400/1980).\n\n16.  Well argued by Fozia Bora with regard to historiography in Writing History in the Medieval Islamic \nWorld: The Value of Chronicles as Archives (London: I. B. Tauris, 2019), 1\u20137, 12\u201327.\n\nAccording to Hirschler, this is due to Ibn \nTaymiyya\u2019s scant engagement in hadith \ntransmission, which is corroborated by \nhis minor role in the Index of Damascene \nAudition Certificates when compared to \nthe Maqdis\u012bs.14 Although there is certainly \nsome truth in this claim, it is equally \ntrue that the sam\u0101\u02bf\u0101t excerpts reported \nby Ibn N\u0101\u1e63ir al-D\u012bn al-Dimashq\u012b in his \ndefense of those who acknowledged Ibn \nTaymiyya as shaykh al-isl\u0101m do attest \nto some involvement on Ibn Taymiyya\u2019s \npart in local hadith transmission.15 This \nelement alerts us to remain vigilant about \nthe limits of the Index of Damascene \nAudition Certificates and not to give up \nexploring literary sources as repositories \nof documentary ones.16\n\nHirschler suggests that there were two \nlocal trends of \u1e24anbalism: a \u1e62\u0101li\u1e25iyya-\ncentered, hadith-focused \u1e24anbalism, and \na Taymiyyan \u1e24anbalism concentrated \nwithin the city walls (p. 63). It is an \ninteresting suggestion that deserves to \nbe taken up in the future. The boundary", "start_char_idx": 11898, "end_char_idx": 14604, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "184bc6c7-43e5-4e89-bc78-2236920bcd66": {"__data__": {"id_": "184bc6c7-43e5-4e89-bc78-2236920bcd66", "embedding": null, "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8910", "node_type": "4", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "3ecc5ba04ab24ed28c027b2908f95dc1bf012e3bd7766e7e07c785a44fcec1c7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a52df649-1a33-4ac8-982c-d6b8041c9c23", "node_type": "1", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "bfd57fd6fd658a70c937842da41ba71330de6fce7bc9010bffb223599feb9fa9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8c80062c-197e-4657-a5da-0ddcf40d2a89", "node_type": "1", "metadata": {}, "hash": "1ee1316adb073dcb3869fa8202eb37fc1b128afaa139da7a0c4d6a32b908b229", "class_name": "RelatedNodeInfo"}}, "text": "The boundary \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nKonrad Hirschler\u2019s A Monument to Medieval Syrian Book Culture  \u2022  352\n\nb e t w e e n  t h e s e  g r o u p s  w a s  p r o b a b l y \nmore fluid than one might think. A good \nillustration of this point is Mu\u1e25ammad \nb. A\u1e25mad Ibn \u02bfAbd al-H\u0101d\u012b (d. 744/1343), \none of Y\u016bsuf\u2019s ancestors. Mu\u1e25ammad, too, \nwas a \u1e62\u0101li\u1e25iyya-based \u1e24anbal\u012b who was \ncommitted to hadith. He studied with the \ngreat hadith scholars of the day, al-Dhahab\u012b \n(d. 748/1348) and al-Mizz\u012b (d. 742/1341), \ntaught in the \u1e62\u0101li\u1e25iyya (at al-\u1e62adriyya \nmadrasa), and was close to Ibn Taymiyya, \nwhose life he recounted and documented \nin the most voluminous and important \nbiography of Ibn Taymiyya we possess.17 \nN o t  o n l y  i s  M u \u1e25 a m m a d \u2019 s  w o r k  w e l l \nrepresented in Y\u016bsuf Ibn \u02bfAbd al-H\u0101d\u012b\u2019s \nlibrary,18 but Y\u016bsuf also compiled two \nbibliographies of his ancestor\u2019s writings. \nYet Mu\u1e25ammad\u2019s al-\u02bfUq\u016bd al-durriyya, \nso important for us, is not included in \nthe fihrist.19 Hirschler\u2019s book is thus a \ngood reminder of the difficulty we face \nin figuring out the relationship between \nthese close but diverse groups within \nthe same school of law, a relationship we \ngenerally tend to depict as neater than \nit effectively was. This first chapter also \nperforms a service by reminding us that \nlittle has yet been done on post- and extra-\nTaymiyyan \u1e24anbalism.\n\nThe book continues by approaching \nIbn \u02bfAbd al-H\u0101d\u012b\u2019s collection and fihrist \nfrom different angles. Chapter 2 addresses \nthe purpose of Ibn \u02bfAbd al-H\u0101d\u012b\u2019s project, \nwhich was\u2014according to the author\u2014the \ncreation of a monument, or \u201cmuseum \nof texts,\u201d commemorating \u1e62\u0101li\u1e25iyya\u2019s \n\n17.  Mu\u1e25ammad b. A\u1e25mad Ibn \u02bfAbd al-H\u0101d\u012b, al-\u02bfUq\u016bd al-durriyya min man\u0101qib shaykh al-isl\u0101m A\u1e25mad b. \nTaymiyya, ed. Mu\u1e25ammad al-\u1e24\u0101mid Fiq\u012b (Cairo: Ma\u1e6dba\u02bfat al-Hij\u0101z, 1938). On his life, see Ibn Rajab, al-Dhayl \u02bfal\u0101 \n\u1e6dabaq\u0101t al-\u1e24an\u0101bila, ed. \u02bf Abd al-Ra\u1e25m\u0101n b. Sulaym\u0101n al-\u02bfUthaym\u012bn, 5 vols. (Mecca: Maktabat al-\u02bfUbayk\u0101n, 2005), \n5:117\u201323.\n\n18.  See Hirschler, Monument, 603 for references to the fihrist\u2019s entries.\n19.  Hirschler, Monument, 94, and entries 511\u201312, 514\u201315.\n\ngreat legacy of hadith scholarship and \ntransmission (p. 113).", "start_char_idx": 14592, "end_char_idx": 16789, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8c80062c-197e-4657-a5da-0ddcf40d2a89": {"__data__": {"id_": "8c80062c-197e-4657-a5da-0ddcf40d2a89", "embedding": null, "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8910", "node_type": "4", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "3ecc5ba04ab24ed28c027b2908f95dc1bf012e3bd7766e7e07c785a44fcec1c7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "184bc6c7-43e5-4e89-bc78-2236920bcd66", "node_type": "1", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "89bb476ead1622760304c6ddb6c4cf37c53a41c4b8b2db355494fa840f92f202", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "044f3c7f-863e-45d0-800e-88e3535934a6", "node_type": "1", "metadata": {}, "hash": "0b344fd497479776131a787ae7889089b7825aa5d2021fe53fd99be695ff62b4", "class_name": "RelatedNodeInfo"}}, "text": "great legacy of hadith scholarship and \ntransmission (p. 113). Chapter 3 adds \nt o  t h e  m o n u m e n t a l i z a t i o n  a r g u m e n t \nb y  e x a m i n i n g  t h e  m a t e r i a l i t y  o f  I b n \n\u02bfAbd al-H\u0101d\u012b\u2019s books: the shape of his \nmanuscripts, the layout of their notes, \nand Ibn \u02bfAbd al-H\u0101d\u012b\u2019s archival practices. \nChapter 4 retraces the afterlife of Ibn \u02bfAbd \nal-H\u0101d\u012b\u2019s collection. It is here that the \nexquisite local flavor of Ibn \u02bfAbd al-H\u0101d\u012b\u2019s \nbooks enters into conversation with the \nbroader history of the nineteenth-century \nEuropean book trade in the Arab Middle \nEast, through which many of the Oriental \nmanuscript collections of Western libraries \ntook shape. Hirschler convincingly shows \nthat Ibn \u02bfAbd al-H\u0101d\u012b\u2019s collection was saved \nfrom dispersal by its unattractive character \ntogether with the foundation, in 1878, of \nthe Public Library in Damascus, where \nIbn \u02bfAbd al-H\u0101d\u012b\u2019s corpus was transferred. \nIn the last chapter (chap. 5), the author \nunpacks the logic of the fihrist and presents \nthe difficulties involved in identifying the \nworks it mentions. The identification of the \nworks, authors, subjects, extant editions, \nand/or manuscripts for each of the titles \nlisted in the catalog covers the rest of the \nbook and forms its most voluminous part  \n(pp. 198\u2013511).\n\nThe argument running throughout the \nbook revolves around the idea that Ibn \n\u02bfAbd al-H\u0101d\u012b\u2019s collection and endowment \nconstituted an attempt to \u201cmonumentalise \na bygone era of scholarly practices, namely \npost-canonical \u1e25ad\u012bth transmission\u201d (p. 4). \nThis argument is validated through several \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n353  \u2022  Caterina Bori\n\nindicators originating from Hirschler\u2019s \ninsightful reading of his materials: Ibn \n\u02bfAbd al-H\u0101d\u012b\u2019s careful construction of a \ncorpus of books that consisted mainly of \nsmall-scale hadith booklets with a strong \n\u1e24anbal\u012b-\u1e62\u0101li\u1e25\u012b bent in terms of their \ntransmission history; his transmission \nnotes, which drew renewed attention \nto booklets that had gone unread for a \nhundred years; the fihrist itself, which was \nmeant to accompany the books and framed \nitself as a guide to the (monument\u2019s?) \nvisitor; and the repeated readings to which \nIbn \u02bfAbd al-H\u0101d\u012b subjected his household \nin order to bid farewell to his books right \nbefore their endowment in 897/1492. \nFinally, the choice of the endowment\u2019s \ndestination\u2014the \u02bfUmariyya Madrasa\u2014\nwas not accidental. As the madrasa that \nembodied the origins of \u1e62\u0101li\u1e25\u012b \u1e24anbalism, \nit would have been particularly meaningful \nfor somebody like Ibn \u02bfAbd al-H\u0101d\u012b.\n\nM a t e r i a l l y  s p e a k i n g ,  H i r s c h l e r \nargues that Ibn \u02bfAbd al-H\u0101d\u012b\u2019s project \nw a s  r e i n f o r c e d  b y  h i s  c r e a t i o n  o f  a \nsignificant set of new books by binding \nsmall booklets together into new, large-\nscale composite manuscripts. On these \nnewly bound books, Ibn \u02bfAbd al-H\u0101d\u012b left \nevidence of his presence by means of \ndistinctive \u201clegalized\u201d transmission notes \nthat functioned, according to Hirschler, \nas stamps. Contrary to the norm, Ibn \n\u02bfAbd al-H\u0101d\u012b wrote his notes on the title \npage.", "start_char_idx": 16727, "end_char_idx": 19828, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "044f3c7f-863e-45d0-800e-88e3535934a6": {"__data__": {"id_": "044f3c7f-863e-45d0-800e-88e3535934a6", "embedding": null, "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8910", "node_type": "4", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "3ecc5ba04ab24ed28c027b2908f95dc1bf012e3bd7766e7e07c785a44fcec1c7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8c80062c-197e-4657-a5da-0ddcf40d2a89", "node_type": "1", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "c98843509af4175a03185e3d9c799969ed9c6377da9e6decd4f329ee42c42456", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac7e6aa8-4518-40d2-ac43-796532b8490c", "node_type": "1", "metadata": {}, "hash": "09fcf8c91c94f1824b7cd68867ec5bb6e69c9bc7ba969ccab60e611d89bda285", "class_name": "RelatedNodeInfo"}}, "text": "His presence on his books was thus \nhighly visible and distinctive. Finally, \nIbn \u02bfAbd al-H\u0101d\u012b used his newly bound \nbooks as archives by sewing into them \na significant amount of his paperwork.  \n\n20.  One significant title among others is G\u00fclru Necipo\u011flu, Cemal Kafadar, and Cornell H. Fleischer, eds., \nTreasures of Knowledge: An Inventory of the Ottoman Palace Library (1502/3\u20131503/4), 2 vols. (Leiden: Brill, \n2019).\n\nFor Hirschler, these are all strong markers \nof Ibn \u02bfAbd al-H\u0101d\u012b\u2019s \u201cconscious project of \nmonumentalising what was for him the \nthe glorious past of his hometown\u201d (p. 67).\n\nThis book is part of a trend of growing \ninterest in the history of libraries, catalogs, \nand book collections.20 It participates in \na wider documentary and material wave \nthat studies archival practices rather \nthan archives and manuscripts as objects \nrather than as texts, with their own life \ncycles, specific agencies, and performative \nfunctions. It is from this perspective, and \nnot so much from that of intellectual \nhistory, that the book approaches the fihrist \nas well as Ibn \u02bfAbd al-H\u0101d\u012b\u2019s extant corpus. \nIn this regard, Hirschler\u2019s achievements \nare manifold. His book illustrates the \nfascinating historical trajectory of Ibn \n\u02bfAbd al-H\u0101d\u012b\u2019s books, which passed from \nbook markets to Ibn \u02bfAbd al-H\u0101d\u012b\u2019s home \nand then through the \u02bfUmariyya Madrasa, \nthe modern al-Maktaba al-\u02bfUm\u016bmiyya, \nand the \u1e92\u0101hiriyya Library before ending \nup in the present-day al-Asad National \nLibrary, where they sit today. The book \nmakes the long afterlife of this book \ncollection extraordinarily alive. In so \ndoing, it succeeds in showing the debt that \na modern-day manuscript library owes to \nthe personal project of a single seventh/\nfifteenth-century scholar of middling \nrank. Equally impressive is the amount of \ninformation Hirschler can extract from his \nmaterial inspection of the manuscripts. \nIt will also be important for scholars who \nwork with Damascene sam\u0101\u02bf\u0101t to know that \n94% of the manuscript notes that Leder, \nal-Saww\u0101s, and al-\u1e62agh\u0101rj\u012b indexed in \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nKonrad Hirschler\u2019s A Monument to Medieval Syrian Book Culture  \u2022  354\n\ntheir Mu\u02bfjam come from Ibn \u02bfAbd al-H\u0101d\u012b\u2019s \ncollection (p. 67). Finally, Ibn \u02bfAbd al-H\u0101d\u012b\u2019s \nvery personal self-inscription on his books \nand Hirschler\u2019s skillful grasp of it allow \nthe latter to track the provenance of Ibn \n\u02bfAbd al-H\u0101d\u012b\u2019s books even though some of \nthem are now scattered around the world. \nIt is thus a relief to observe that the loss \nof historical information that normally \naccompanies unprovenanced objects or \nmanuscripts is significantly reduced here.21\n\nI have one further point to raise and \none complaint to make. Let me start with \nthe former. As anticipated above, part of \nHirschler\u2019s agenda is demonstrating that \nmanuscript and documentary sources and \ntheir material inspection can yield much \ninformation that literary sources do not \ndivulge. In this vein, the contribution \nof Hirschler\u2019s work in general has been \ninfluential. Yet at the same time, the \nbook under review also shows how much \nscholars can gain not by turning away \nfrom the dominance of narrative and \nnormative sources 22 but by activating \na fruitful interplay between different \ntypes of sources. It is only thanks to Ibn \n\u1e6c\u016bl\u016bn that chunks of Ibn \u02bfAbd al-H\u0101d\u012b\u2019s \nhistory of \u1e62\u0101li\u1e25iyya have come down to us  \n(pp. 48, 58).", "start_char_idx": 19829, "end_char_idx": 23223, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac7e6aa8-4518-40d2-ac43-796532b8490c": {"__data__": {"id_": "ac7e6aa8-4518-40d2-ac43-796532b8490c", "embedding": null, "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8910", "node_type": "4", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "3ecc5ba04ab24ed28c027b2908f95dc1bf012e3bd7766e7e07c785a44fcec1c7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "044f3c7f-863e-45d0-800e-88e3535934a6", "node_type": "1", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "df27bd6af06f40092dbdd24e0bd6a3e3d6d1e2fc942321e8f172862665714dd7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2bbb2456-f123-4839-9061-1b283d1f3aa7", "node_type": "1", "metadata": {}, "hash": "37a359d38f16d585f634dc7c4ddaea42a165bc63cb6d44cfd8932489b833b9dd", "class_name": "RelatedNodeInfo"}}, "text": "48, 58). And it is Ibn \u1e6c\u016bl\u016bn, too, who \ntells us that at some point Ibn \u02bfAbd al-H\u0101d\u012b \nendowed his books to the al-\u02bfUmariyya \nMadrasa (p. 97). \u201cIn fact,\u201d writes Hirschler, \n\u201cwe do not have a single note stating that \n\n21.  Charming discussions by Cecilia Palombo on working with (unprovenanced) collections can be read \non the website of the Embedding Conquest project: https://emco.hcommons.org/2021/03/19/it-belongs-in-a-\nmuseum-or-does-it/ and https://emco.hcommons.org/2020/12/21/working-with-collections/.\n\n22.  Hirschler, \u201cFrom Archive to Archival Practices,\u201d Journal of the American Oriental Society 131, no. 1 \n(2016): 1\u201328, at 3.\n\n23.  See, for example, pp. 4, 67, 72, 80, 83, 87, 89, 92, 94, 95, 111, 112, 117, 138, 140, 141, 145, 149, 152, 155, 156, \n157, 158, and 167.\n\n24.  Federico Bellentanti and Mario Panico, in \u201cThe Meanings of Monuments and Memorials: Toward a \nSemiotic Approach,\u201d Punctum 2, no. 1 (2016): 28\u201346, advocate a semiotic approach to monuments but also \n\nany of his books were endowed to the \n\u02bfUmariyya madrasa\u201d (p. 96). The work on \nmaterial and documentary sources carried \nout by Hirschler and others is innovative, \nrefreshing, and inspiring. Now that these \nmaterials have begun to receive the \nattention they deserve, and their value \nhas accordingly begun to be appreciated, \nserious critical reflection is needed not \nonly on their potential but also on their \nlimitations, if we are to make the most  \nof them.\n\nAs for the complaint, it regards the \nheuristic term devised by Hirschler to \nexplain the aim of Ibn \u02bfAbd al-H\u0101d\u012b\u2019s \nproject\u2014namely, the idea, repeated many \ntimes throughout the book, that Ibn \u02bfAbd \nal-H\u0101d\u012b\u2019s purpose was to erect a monument \nto commemorate a golden past of thriving \nhadith transmission that was focused on \nthe \u1e62\u0101li\u1e25iyya neighborhood and was on \nthe brink of disappearance by Ibn \u02bfAbd \nal-H\u0101d\u012b\u2019s time. Given the prominence of \nthis argument in the book,23 it is surprising \nthat the concept of \u201cmonument\u201d as a \nheuristic tool is never discussed. The \na b s e n c e  o f  s u c h  a  d i s c u s s i o n  i n  a n \notherwise theoretically rich study has the \nconsequence of making the monument \nargument not fully convincing. In related \nliterature, monuments are defined as \n\u201cbuilt forms erected to confer meanings \non space.\u201d24 Recent approaches emphasize \nthat a monument bears multiple meanings \n\nhttps://emco.hcommons.org/2021/03/19/it-belongs-in-a-museum-or-does-it/\nhttps://emco.hcommons.org/2021/03/19/it-belongs-in-a-museum-or-does-it/\nhttps://emco.hcommons.org/2020/12/21/working-with-collections/", "start_char_idx": 23215, "end_char_idx": 25791, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2bbb2456-f123-4839-9061-1b283d1f3aa7": {"__data__": {"id_": "2bbb2456-f123-4839-9061-1b283d1f3aa7", "embedding": null, "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8910", "node_type": "4", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "3ecc5ba04ab24ed28c027b2908f95dc1bf012e3bd7766e7e07c785a44fcec1c7", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac7e6aa8-4518-40d2-ac43-796532b8490c", "node_type": "1", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "e6c5474e3ed1a55d4d4c758c65916ab6569c8b6bca2a15cd80fc11b031bb16ad", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e0f6ebc5-975a-45cc-8690-b98cd2ccb529", "node_type": "1", "metadata": {}, "hash": "d0e625c3ca524a06754b71b656482799965019be5586ceb326024eff2b0a3a32", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n355  \u2022  Caterina Bori\n\nthat stem from the interplay among its \ndesigners, its users, the monument itself, \na n d  t h e  s u r r o u n d i n g  e n v i r o n m e n t . 2 5  \nThe spatial dimension of a monument is a \ncentral aspect of it.26 The issues of space and \nusers are too important to be overlooked. \nW h e r e  a n d  h o w  i n  t h e  a l - \u02bf U m a r i y y a \nMadrasa were Ibn \u02bfAbd al-H\u0101d\u012b\u2019s books \nplaced? Were they displayed and thus \nvisually accessible? Hirschler discusses \nthe significance of the \u02bfUmariyya location \nfor Ibn \u02bfAbd al-H\u0101d\u012b in a paragraph titled \n\u201cPlacing the monument\u201d (pp. 103\u201312), \nyet the monument is not the \u02bfUmariyya \nbuilding but the collection of books itself. \nIt is thus the spatial positioning of the \ncollection within the \u02bfUmariyya with its \nensuing consumption \u201cas a monument\u201d \nthat one expects to find discussed here. \nOne might assume that Hirscher uses the \nword \u201cmonument\u201d metaphorically to \nmean \u201ca tribute to.\u201d This does not seem \nto be the case, however, because the word \noccurs in the title of the book and too \noften thereafter to be just a suggestive \nmetaphor. Furthermore, the paragraph on \n\u201cplacing the monument\u201d just mentioned \nshows that the word is not intended \nfiguratively. Ibn \u02bfAbd al-H\u0101d\u012b\u2019s endowment \nis also referred to as a \u201cmuseum of texts\u201d \n( p .  1 1 3 ) .  P r e s e r v a t i o n ,  c o n s e r v a t i o n , \nand safeguarding are perhaps implicit \n\nillustrate the main approaches to the subject.\n25.  Ibid.\n26.  Henri Lefevbre, The Production of Space (Oxford: Blackwell, 1991), 220\u201326 (originally published in French \n\nin 1974 as La production de l\u2019espace).\n\ndimensions here. Yet a museum\u2014like a \nmonument\u2014is also, and above all, a place \nof visual accessibility and display.\n\nOn the contrary, what emerges with \ngreat force throughout the book is the \nhighly individual character of Ibn \u02bfAbd \nal-H\u0101d\u012b\u2019s enterprise. In putting together \nhis book collection, in binding insignificant \nbooklets into larger ones, in signing his \nnotes and styling them in a strikingly \ndistinctive fashion, in placing them on the \nfirst rather than the last page of his books, \nin sewing his own paperwork into his \nmanuscripts, and finally in endowing all of \nthis to a famous \u1e24anbal\u012b madrasa, this little-\nknown \u1e24anbal\u012b scholar exhibited a robust \nsense of self. This is a self that appears \ninextricably tied to his books, which in \nturn bespoke the scholarly profile of the \ncommunity Ibn \u02bfAbd al-H\u0101d\u012b belonged to \nand its chosen place (\u1e62\u0101li\u1e25iyya). In other \nwords, a conscious and deliberate personal \nproject surfaces from Hirschler\u2019s material \nstudy of Ibn \u02bfAbd al-H\u0101d\u012b\u2019s library and \ncatalog. Ibn \u02bfAbd al-H\u0101d\u012b\u2019s self-inscription \ninto these materials is so pervasive that \nboth the fihrist and the books could almost \nbe read as material ego documents. This is \nprecisely what strikes the present reader, \nand it is here that material philology \nas advocated and practiced by Konrad \nHirschler performs at its best.", "start_char_idx": 25794, "end_char_idx": 28803, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e0f6ebc5-975a-45cc-8690-b98cd2ccb529": {"__data__": {"id_": "e0f6ebc5-975a-45cc-8690-b98cd2ccb529", "embedding": null, "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8911", "node_type": "4", "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "hash": "be13cce82a8f994253fc6d5406cf2d836134bd1b6f752eda044ca8e7976cedcf", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2bbb2456-f123-4839-9061-1b283d1f3aa7", "node_type": "1", "metadata": {"identifier": "alusur-8910", "author": "Bori, Caterina", "title": "Konrad Hirschler. A Monument to Medieval Syrian Book Culture: The Library of Ibn \u02bfAbd al-H\u0101d\u012b", "date": "2021-12-05", "file": "alusur-8910.pdf"}, "hash": "52d057721b0001730fffa9a8d6677bcda555534f0e4f5723189d69f0b6f4aa46", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a8bcb23c-32b9-4c98-8797-b5de5b38af79", "node_type": "1", "metadata": {}, "hash": "449c70cd7fec7087c2e82686863b597ec5cbf176d103b3949bda612d844a3856", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021): 343-347\n\nBook Review\n\nReason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl, \nby Alexandre M. Roberts, is a remarkable \nachievement. To fully understand the \nimportance of the book\u2019s contributions, it \nis worth briefly introducing the scholarly \nfields with which the volume engages. \n\nI n  r e c e n t  t i m e s ,  s c h o l a r s h i p  h a s \nfocused on the relationships between \nthe Islamicate and Byzantine worlds by \nexamining manuscripts that prov id e \ntraces of exchanges between the two. \nB e n e f i t i n g  f r o m  n i n e t e e n t h -  a n d \ntwentieth-century catalogs and surveys \nof translations from Arabic into Greek and \nvice versa, new approaches to manuscript \nanalysis, codicology, and paleography \nhave allowed scholars to reach a deeper \nunderstanding of the historical dimension \n\nof translations. They have revisited old \nconclusions, undertaken new surveys, \nand arrived at a new state of the art.  \nYet scholarship has yet to provide a \nfine-grained, comprehensive account of \nthe complexity of historical phenomena \nrelated to these translations. The working \nquestions include the following: To what \nextent are Arabic-into-Greek translations \no f  p h i l o s o p h i c a l  a n d  s c i e n t i f i c  t e x t s \nconnected to the translations undertaken \nin ninth-century Baghdad? What kinds \nof exchanges (if any are traceable) took \nplace between translators from Arabic into \nGreek working in Byzantine territories \nin the tenth and eleventh centuries and \ntranslators of Christian textual materials \nfrom Greek into Arabic? And what impact \ndid translators\u2019 religious beliefs have on \nthe translation processes? The nature of \n\nChallenging the Historiography of Philosophy, Science, and Religion  \nthrough Greek-into-Arabic Translations from Eleventh-Century Antioch\n\nAlexandre M. Roberts. Reason and Revelation in Byzantine \nAntioch: The Christian Translation Program of Abdallah ibn al-Fadl  \n(Oakland: University of California Press, 2020), xiii + 357pp.  \n\nISBN 978-0-520-34349-8. Price: $95.00 (cloth), \u00a374.00 (e-book).\n\nAlberto Bardi \nTsinghua University\n\n(alberto.bardi@live.com)\n\n\u00a9 2021 Alberto Bardi. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:alberto.bardi%40live.com?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n344  \u2022  Alberto bArdi\n\nthe demand for translations from Arabic on \nthe Byzantine side and the impact of these \ntranslations on Byzantine intellectual \nhistory and politics are currently under \ne x p l o r a t i o n ;  i t  r e m a i n s  t o  b e  f u l l y \nestablished what strategies were employed \nto absorb Arabic-into-Greek translations \ninto the Greek curricula. Moreover, it is \nstill unclear whether religious concerns \nand struggles\u2014such as the emergence of \niconoclasm\u2014were responsible for what \nis usually deemed a loss of scientific and \nphilosophical heritage in the Byzantine \nworld, a heritage whose transmission is \nordinarily assumed to have been kept alive \nthanks to Arabic or Syriac translations.\n\nTo tackle such questions is difficult not \nonly because a scholar faces problems of \nethnocentrism, such as the Hellenophilia \nimplicit in the narrative of the rebirth \nof Greek philosophy and science in the \nRenaissance, but also because she or he \nmust deal with several crystallized\u2014and \nstill popular\u2014theses having to do with \nByzantine and Islamicate civilizations.", "start_char_idx": 47, "end_char_idx": 3784, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a8bcb23c-32b9-4c98-8797-b5de5b38af79": {"__data__": {"id_": "a8bcb23c-32b9-4c98-8797-b5de5b38af79", "embedding": null, "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8911", "node_type": "4", "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "hash": "be13cce82a8f994253fc6d5406cf2d836134bd1b6f752eda044ca8e7976cedcf", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e0f6ebc5-975a-45cc-8690-b98cd2ccb529", "node_type": "1", "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "hash": "2b796f5f0fd89ddac6517ff458e3e7a9ec5d2d3806bcbff1a148c660af2de22e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a036dac0-b7b0-488b-ac05-e31f06d82b93", "node_type": "1", "metadata": {}, "hash": "072691db2df9d6e14cabd8ed3ec99d198608b64a14504c91b9b9e6dea15a5f26", "class_name": "RelatedNodeInfo"}}, "text": "Prominent among these is the view of \nVoltaire and Edward Gibbon, of Byzantium \nas a period of general decline, and the \nrepercussions of this thesis in modern \nscholarship. Under the influence of this \nthesis, the rises of Christianity and Islam \nare usually deemed (e.g., by Karl Popper) \nt o  b e  r e s p o n s i b l e  f o r  t h e  d e c l i n e  o f \nphilosophy and science as cultivated by \nthe Greeks. \n\nIn this wide and complex scholarly \nframe, Roberts\u2019s contribution, as presented \nin the book under review, is relevant for \nat least two reasons. First, it provides \na step forward in understanding the \nintellectual networks that linked the \nByzantine and Islamicate worlds and the \nconnections between Arabic and Greek \n\nscholarship after Late Antiquity. Second, \nit shows, through textual evidence from \nunpublished sources that the author has \noften edited and translated for the first \ntime, how the narrative of the decline of \nGreek philosophy and science needs to be \nurgently readdressed in the historiography \nof science and philosophy between Late \nAntiquity and early modernity.\n\nRoberts\u2019s volume is arranged in two \np a r t s .  T h e  f i r s t  p a r t ,  \u201c T r a n s l a t i o n , \u201d \nr e c o n s t r u c t s  t h e  c o n t e n t  a n d  s o c i a l \nc o n t e x t  o f  t h e  t r a n s l a t i o n  p r o g r a m \no f  t h e  d e a c o n  A b d a l l a h  i b n  a l - F a d l . \nThe section contains three chapters:  \nc h a p t e r  1  \u201c A  S c h o l a r  a n d  H i s  C i t y \u201d ;  \nchapter 2 \u201cA Translation Program\u201d; and \nchapter 3 \u201cA Byzantine Ecclesiastical \nCurriculum.\u201d Working in the multicultural \nsetting of eleventh-century Antioch, Ibn \nal-Fadl faced a unique Arabic-speaking \nmilieu whose intellectual features he \nhad to accurately apprehend in order to \nselect fundamental theological (patristic), \nphilosophical, and scientific texts and \ntranslate them from Greek into Arabic \nin such a way that the content could be \ndelivered effectively and received within \nt h o s e  f r a m e s  ( f a i t h ,  s t y l e ,  l a n g u a g e , \nrhetoric). The Greek corpus that the \nAntiochene deacon worked on for his \ntranslations appears at first glance to be \nstrictly religious, but a closer examination \nproves the superficial reader wrong.  \nIn the first part of the book, one learns \nto put aside modern and contemporary \ncategorizations of knowledge fields and \nto adopt the lens of a historico-critical \napproach. As a matter of fact, Basil\u2019s \nHexaemeron \u2014whose time-consuming \nt r a n s l a t i o n  I b n  a l - F a d l  u n d e r t o o k \u2014\nconcerns itself with matters of philosophy, \nastronomy, and cosmology. Undoubtedly, \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nAlexandre M. Roberts\u2019 Reason and Revelation in Byzantine Antioch  \u2022  345\n\nIbn al-Fadl needed what we would consider \na scientific and philosophical background \nto understand Basil and the other authors \nwith whom he engaged for his translations, \nsuch as Isaac the Syrian, John Chrysostom, \nJohn of Damascus, John of Thessaloniki, \nand Maximos the Confessor.", "start_char_idx": 3786, "end_char_idx": 6848, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a036dac0-b7b0-488b-ac05-e31f06d82b93": {"__data__": {"id_": "a036dac0-b7b0-488b-ac05-e31f06d82b93", "embedding": null, "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8911", "node_type": "4", "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "hash": "be13cce82a8f994253fc6d5406cf2d836134bd1b6f752eda044ca8e7976cedcf", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a8bcb23c-32b9-4c98-8797-b5de5b38af79", "node_type": "1", "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "hash": "3fb57b86d73695ff8722d85ac0a9276a0b79660ffda51e182b5759136c65757d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bb9fe15f-c4da-42fc-ace6-62f97968a8ec", "node_type": "1", "metadata": {}, "hash": "81193281f3b9a2dbcfbec99c8a495b77737dbb106c78f02ff1521c1211d615e9", "class_name": "RelatedNodeInfo"}}, "text": "I n  t h e  s e c o n d  p a r t  o f  t h e  b o o k , \n\u201cPhilosophy,\u201d the reader can all but see \nIbn al-Fadl\u2019s program through the eyes of \nthe translator himself, for Roberts offers \nan aesthetic experience of immersion in \nthe Antiochene deacon\u2019s philosophy of \ntranslation. This section, in continuity \nwith the first part, covers the textual \ntypologies and topics the Antiochene \nscholar dealt with, and it contains the \nfollowing chapters: chapter 4 \u201cPurpose \nin the Prefaces\u201d; chapter 5 \u201cEducation  \ni n  t h e  M a r g i n s \u201d ;  c h a p t e r  6  \u201c L o g i c \u201d ;  \nchapter 7 \u201cPhysics\u201d; chapter 8 \u201cCosmo-\nl o g y \u201d ;  c h a p t e r  9  \u201c A s t r o n o m y \u201d ;  a n d \nchapter 10 \u201cA Shared Scholarly Culture.\u201d \nThe author provides editions and English \nt r a n s l a t i o n s  o f  p r e f a c e s  a n d  o t h e r \nrelevant texts, including marginalia, \nauthored by Ibn al-Fadl or taken from his \nsources. Primary sources are reproduced \nin the original Arabic or Greek, with \nsignificant variant readings in footnotes \n(the sigla of all manuscripts are given in \nthe bibliography). A translation is placed \nbelow each original text. In the case of text \nportions with unintuitive interpretations in \nEnglish, the reader finds between brackets \ntransliterations of the relevant words or \nsentences. Accordingly, Roberts\u2019s choices \nare explained either in footnotes or in the \ncommentary that accompanies the source. \nAll of this material reveals the rationales \nbehind Ibn al-Fadl\u2019s translation choices in \nfields ranging from theology and moral \nphilosophy to logic, natural philosophy, \n\ncosmology, and astronomy. With the \nprimary sources presented in such detail, \nit is possible to grasp how the translator \ndeploys rhetoric and style to present the \ncontent of the translated texts within the \nAristotelian framework that was familiar \nto the Arabic-speaking elite of Antioch.  \nB y  r e a d i n g  I b n  a l - F a d l \u2019 s  o w n  t e x t s \nalongside Roberts\u2019s commentary, the \nreader learns an essential trait, one that \nis decisive to understand the importance \nof the author\u2019s intellectual labor. Many \nof the texts that Ibn al-Fadl translated \ninto Arabic and commented upon were \nalready available in that language before \nhim. From that point of view, there would \nappear to be nothing new about his work. \nNevertheless, the Arabic elites whom \nIbn al-Fadl was addressing needed to be \napproached with proper stylistic codes \nthat would sound appropriate to them. \nHerein lies the importance of rhetoric to \nthe educational purpose of Ibn al-Fadl\u2019s \ntranslation program. Greek theological, \nphilosophical, and scientific texts would \nn o t  h a v e  b e e n  r e c e i v e d  w i t h o u t  t h e \nprefaces, the rhetoric, the corrections, \nand the stylistic improvements that Ibn \nal-Fadl adopted and whose traits are \nreconstructed and displayed in part two \nof Roberts\u2019s book. The reader is further \naided by Arabic and Greek indexes at the \nend of the volume, which prove useful \nin consulting the sources presented in  \nthe book.\n\nIbn al-Fadl\u2019s skills in the art of trans-\nlation can be fully appreciated in the \ncases in which Roberts has identified, in \naddition to the Greek original, the Arabic \ns ou rc es  t hat  t he Ant ioc hene s c holar \nhad at his disposal. The reader can even \ncompare the different Arabic versions of a \ntext thanks to Roberts\u2019s decision to print", "start_char_idx": 6851, "end_char_idx": 10257, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bb9fe15f-c4da-42fc-ace6-62f97968a8ec": {"__data__": {"id_": "bb9fe15f-c4da-42fc-ace6-62f97968a8ec", "embedding": null, "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8911", "node_type": "4", "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "hash": "be13cce82a8f994253fc6d5406cf2d836134bd1b6f752eda044ca8e7976cedcf", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a036dac0-b7b0-488b-ac05-e31f06d82b93", "node_type": "1", "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "hash": "d68920cbff01759dbec68f15e908f49f0bfe6e7ffb22cfd9303163c67fe4e4ea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aff6471d-71b1-4dba-8a53-140abc7370bf", "node_type": "1", "metadata": {}, "hash": "d9488d648f7385f228b857b5f3fae346c284d437242c2d1ab413baf19b1fbc4d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n346  \u2022  Alberto bArdi\n\nin boldface those textual portions that are \nidentical in Ibn al-Fadl\u2019s own version and \nin the source he used. An emblematic case \nis his reworking of a passage from Basil\u2019s \nHexaemeron concerning cosmology, which \nwe can find both in an anonymous Arabic \nversion in MS Sinai arabicus 270 and in \nIbn al-Fadl\u2019s translation in MS Damascus \nOP arabicus 142 (see pp. 200\u2013221). Reading \nthe overlapping passages presented in \nuser-friendly boldface not only readily \nreveals the translator\u2019s choices but also \nsheds new light on his conceptual and \nterminological background. The relevance \nof Ibn al-Fadl\u2019s reworked version\u2014as \nRoberts\u2019s commentary accurately explains \n(pp. 221\u201330)\u2014is manifold. Among others, \n( 1 )  t h e  g e n e r a l  t e r m i n o l o g y  i s  k e p t \nunmodified: \u02bfilla stands for the Greek \naitia (cause), al-kull for ta hola (universe, \nall things, the whole), \u02bf\u0101lam for kosmos \n( t h e  w o r l d ) ,  a n d  a l - m u b \u1e63 a r \u0101 t  f o r  t a \nhorata (the visible things); (2) the specific \nAristotelian terminology does not change: \nal-asb\u0101b al-hay\u016bl\u0101niyya stands for hylikai \nhypotheseis (material causes) and is\u1e6diqs\u0101t/\nistiq\u1e63\u0101t for stoicheia (elements); and (3) Ibn \nal-Fadl translates the Greek aitia emphrona \n(intelligent cause) with \u02bfilla \u02bf\u0101qila, while \nthe previous translator had chosen \u02bfilla \nmafh\u016bma (intellected cause). This choice \nnot only proves the value of Ibn al-Fadl\u2019s \nphilosophical background but also gives \na radically different meaning, as Roberts \npoints out: \u201cAside from making God, usually \nconsidered beyond comprehension, into \nsomething that can be \u2018understood,\u2019 the \nAnonymous Translation had missed, or at \nleast, weakened, the point of the passage, \nwhich is that the world did not arise out \nof mindless matter, but rather out of a \nFirst Cause with mental capacity\u201d (p. 222).  \nOn the basis of this and many other critical \n\nexaminations of the sources presented in \nhis volume, Roberts argues convincingly \nfor the importance of retranslations \n(which he explains in detail on p. 289) in \neducating the Arabic elites of Antioch, who \nshared a distinctive style of thought and \nwere accustomed to receiving content in \na specific rhetorical style. Retranslations \nby Ibn al-Fadl show that questions about \nthe transmission of Greek science and \nphilosophy into a Christian context were \nnot solved once and for all thanks to the \nreasoning of Church Fathers such as Basil, \nChrysostom, and Gregory and that the \nefforts of previous translators from Greek \ninto Arabic in Arabic-speaking contexts \nneeded to be revisited. Churchmen like \nIbn al-Fadl understood that science and \nphilosophy are not independent of the \nstylistic codes of the language in which \nthey are conveyed. On this account, Roberts \nhas shown not only that translating \nscience and philosophy from Greek into \nA r a b i c  p r e s e r v e d  t h o s e  b r a n c h e s  o f \nknowledge but also that being Christian \nplayed an essential role in challenging the \nreceiving culture and in starting a process \nof appropriation and transformation of \nGreek science and philosophy. In light of \ncases such as Ibn al-Fadl\u2019s, it is evident that \nthe old-fashioned thesis concerning the \nrebirth of Greek science in the Renaissance \nafter its decline in Byzantium breaks \ndown. On the contrary, it was thanks to \n\u201creligious\u201d scholars such as Ibn al-Fadl \nthat Greek science and philosophy thrived.", "start_char_idx": 10262, "end_char_idx": 13734, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aff6471d-71b1-4dba-8a53-140abc7370bf": {"__data__": {"id_": "aff6471d-71b1-4dba-8a53-140abc7370bf", "embedding": null, "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8911", "node_type": "4", "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "hash": "be13cce82a8f994253fc6d5406cf2d836134bd1b6f752eda044ca8e7976cedcf", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bb9fe15f-c4da-42fc-ace6-62f97968a8ec", "node_type": "1", "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "hash": "9ff078924e7ddd1c9b001295a27a4b58b4fed35a8b56808d75ef3da7bfb9a49a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "74468f45-747d-4034-bb17-63c60057ac93", "node_type": "1", "metadata": {}, "hash": "745abac08b11b3273666864bc6a4352de58569450232e2159f3617d8e22a1927", "class_name": "RelatedNodeInfo"}}, "text": "Further discussions on the historiography \nof science and philosophy between Late \nA n t i q u i t y  a n d  e a r l y  m o d e r n i t y  m u s t \nc o n s i d e r  t r a n s l a t i o n  p r o c e s s e s  m o r e \naccurately by analyzing the social context \nin which they occurred and by taking \nmanuscript analysis into account and \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nAlexandre M. Roberts\u2019 Reason and Revelation in Byzantine Antioch  \u2022  347\n\nstudying texts as entities embodied in \ntheir transmission and in the flux of \nhistory, rather than as abstract entities as \nin old-school philology. \n\nIn sum, Roberts has produced not only \nan impressive work of intellectual and \nsocial history but also an accomplished \nexemplar of the exploration of unpublished \nsources with insightful philological and \nlinguistic examinations. Since his book \ndoes not deal with the translation program \nalone, the title does not entirely capture \nthe relevance of the topics contained \nin the volume. This is a minor problem, \nof course, but readers should be aware \nthat the book goes beyond the focus on \ntranslation suggested by the subtitle  \na n d  a l s o  e n g a g e s  e x t e n s i v e l y  w i t h \nthe practice and philosophy of trans-\nlations (especially in its second part), as \nsummarized above.\n\nM o s t  o f  t h e  c h a p t e r s  c o n t a i n \ni n t r o d u c t o r y  p a r t s ,  w h i c h  p r o v i d e \nan almost encyclopedic survey of the \nliterature on a given topic. Although \nthis enhances the clarity of the author\u2019s \narguments for nonexperts and provide \na helpful guide to novices, they could \nhave been condensed, as the relevant \nliterature is cited in the footnotes. In my \nopinion, as Roberts has demonstrated \nhis talent in dealing with unpublished \nsources and conveys his discoveries in \na detailed manner, even the omission of \nthese introductory sections would have \ndetracted little from his achievements. \n\nDespite these minor issues, the volume \nmanages to strike a balance between the \nreconstruction of unpublished sources, \nthe translations, and discussion of the \nextant literature (primary and secondary \nsources).\n\nThe practice of translating works of \nscience and philosophy in an Arabic-\nspeaking context has shed new light on \nthe nature of the transmission of science \nand philosophy and on the nexus between \ntransmission and its historical context. \nThe topic of retranslations, in my view, has \nstrong potential to foster future scholarship \nand might bring philology into dialogue \nwith the histories of science, philosophy, \nand religions, and with the philosophy of \nscience and religion. Indeed, Ibn al-Fadl\u2019s \nretranslations reveal the necessity of \ns h a p i n g  s c i e n t i f i c  a n d  p h i l o s o p h i c a l \ncontent according to expected styles in \norder to communicate that content to a \nspecific community (in this case an Arab \nelite within a Christianized Aristotelian \nframework) so that it can be received, \naccepted, and transformed. Such a view \nis not so distant from reflections on the \nrole of language and styles with reference \nto the nature of science as elaborated \nby philosophers such as Ludwik Fleck, \nThomas Kuhn, and Ian Hacking. To what \nextent are retranslations connected to the \ncommunication of scientific discoveries \nand their acceptance or rejection? This is \njust one of the many questions that arise \nupon reading Roberts\u2019s book.", "start_char_idx": 13736, "end_char_idx": 17152, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "74468f45-747d-4034-bb17-63c60057ac93": {"__data__": {"id_": "74468f45-747d-4034-bb17-63c60057ac93", "embedding": null, "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8912", "node_type": "4", "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "hash": "d2b09cbc1ae80d6acc641e4aa4dec4d501795efa375b699f4db12dce2859d61e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aff6471d-71b1-4dba-8a53-140abc7370bf", "node_type": "1", "metadata": {"identifier": "alusur-8911", "author": "Bardi, Alberto", "title": "Alexandre M. Roberts. Reason and Revelation in Byzantine Antioch: The Christian Translation Program of Abdallah ibn al-Fadl", "date": "2021-12-05", "file": "alusur-8911.pdf"}, "hash": "01a31c9bb31b0f9ffe428d6880665f004bf43f8e6eb296cf6866c21d87453664", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e84a2c6b-10df-4add-87e9-dc0341bdcbcf", "node_type": "1", "metadata": {}, "hash": "15d2dec1bde4a49b05e2baabd6e2fceca1c7139078f724c2a12d00f045345536", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021): 338-342\n\nBook Review\n\nBecause the history of al-Andalus has mostly been written from a capital-centered perspective, the \nhistorical trajectory of the provinces \nhas elicited only slight historiographical \ninterest. Eneko L\u00f3pez Mart\u00ednez de Marig-\norta\u2019s book, which is based on his PhD \ndissertation written under the supervision \nof Professors Eduardo Manzano Moreno \nand Manuel Aci\u00e9n Almansa and defended \nat the Consejo Superior de Investigaciones \nCientificas (CSIC) in 2017, fills this gap in \nan excellent way. \n\nThe book is dedicated to the study \nof the cities of southeastern al-Andalus, \nnominally the k\u016bras (\u201cprovinces\u201d) of Elvira \nand Pechina. These correspond roughly \nto the modern provinces of Granada and \nAlmeria, which are very different in their \ntopographical and cultural characteristics. \nThe book\u2019s temporal scope is the Umayyad \n\nera (second/eighth to fifth/eleventh \ncenturies), set within a longue dur\u00e9e \nperspective that sees the author make \nfrequent reference to the Visigothic \nand Taifa periods. This is an ambitious \napproach, since the objective of the book is \nto identify the historical trajectory of the \nregion by looking at both cities and people, \nespecially the progress of urbanization  \n(p. 13).\n\nThe author has collected information \nfrom a wide range of sources, employing all \nthe classical chronicles and geographical \ntreatises while also making good use \nof the biographical literature (\u1e6dabaq\u0101t) \nand of some Latin Christian texts. With \nrespect to the documentation, one of the \nstrengths of the study is the systematic \nuse of archaeological reports from recent \ninvestigations in the region, mostly in \nPechina and mad\u012bnat Elvira, though some \n\nEneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y \nulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya. \nArqueolog\u00edas, Serie Medieval, 2 (Ja\u00e9n: UJA Editorial, 2020), 432 pp. \n\nISBN 978-84-9159-298-3. Price: \u20ac50.00 (paper), \u20ac17.00 (e-book).\n\nAur\u00e9lien Montel \nCIHAM (UMR 5648) \n\n(France)\n\n(aurelien.montel@gmail.com)\n\n\u00a9 2021 Aur\u00e9lien Montel. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:aurelien.montel%40gmail.com?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n339  \u2022  Aur\u00e9lien Montel\n\nrural settlements are documented, too. \nMethodologically, that study does a fine  \njob connecting textual sources and material \nevidence, both of which are meticulously \nexamined and cross-checked. The study\u2019s \nmethodological rigor contributes to both \nthe ambition and the innovativeness of the \nconclusions. \n\nThe book is divided into seven chapters. \nIt also contains twenty-three maps, which \ngreatly assist the reader in understanding \nthe discussion; nineteen color figures; and \ntwenty black-and-white figures of various \nkinds (here we must also commend the \neditor for the high-quality product). The \nlist of sources occupies a six-page section \n(pp. 371\u201377), which shows their breadth, \nand an extensive bibliography of forty-\neight pages likewise gives the reader \ninsight into the wide range of materials \nused (pp. 377\u2013415). Although the chapters \nare arranged to follow a chronological \nprogression, in fact they also reflect three \ngeographical scales: local, Iberian, and \nMediterranean.", "start_char_idx": 47, "end_char_idx": 3589, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e84a2c6b-10df-4add-87e9-dc0341bdcbcf": {"__data__": {"id_": "e84a2c6b-10df-4add-87e9-dc0341bdcbcf", "embedding": null, "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8912", "node_type": "4", "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "hash": "d2b09cbc1ae80d6acc641e4aa4dec4d501795efa375b699f4db12dce2859d61e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "74468f45-747d-4034-bb17-63c60057ac93", "node_type": "1", "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "hash": "6349fbc05183a6cd46b020adfe28859c512ae5546fbd49192d6be0e9c73dad9d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "09d510f7-b872-4d5c-9ff9-9903a1aacda0", "node_type": "1", "metadata": {}, "hash": "af4a1f2e39c9f64ca0ef8632918c08d49c2d69be27013eb5c7d7f077b624d20f", "class_name": "RelatedNodeInfo"}}, "text": "Focused on the k\u016bra of Elvira-Granada, \nc h a p t e r s  1  ( \u201c T h e  a r t i c u l a t i o n  o f  t h e \nprovince of Ilb\u012bra before the creation of its \nmad\u012bna,\u201d pp. 19\u201365) and 2 (\u201cThe mad\u012bna \no f  I l b \u012b r a  a n d  t e r r i t o r i a l  h i e r a r c h i c a l \norganization,\u201d pp. 67\u2013108) investigate how \nthe transition from the Visigothic era to \nUmayyad rule affected the southeastern \nportion of the Iberian Peninsula\u2014in other \nwords, how it inflected the course of Late \nAntiquity in the region. After reviewing the \nnarratives of the Islamic conquest at the \nbeginning of the second/eighth century, \nt h e  a u t h o r  p r o p o s e s  a n  i n t e r e s t i n g \ns y n t h e s i s  r e g a r d i n g  t h e  s e t t l e m e n t \nof the Arab ajn\u0101d (military divisions), \nwhose territorial distribution, which \npartly differs from that of the Visigothic \n\na r i s t o c r a c y ,  h e  p r e c i s e l y  d e l i n e a t e d  \n(p. 32). Another interesting facet of this \nfirst chapter is the data the author has \ngathered regarding the administration \nof the region; such information is rare \nfor al-Andalus because of the scarcity of \nsources for the first centuries of the Islamic \nera. It is notable that in this peripheral \nreg ion,  t he A rab ajn\u0101d  c ont inu ed  t o \nhold the most prominent administrative \npositions; Umayyad power seems to have \nbeen very limited here, although the k\u016bra \nof Elvira was one of the provinces that \ncontributed the most to the treasury due \nto the dynamism of its economic life.\n\nIt seems that Islamic Elvira\u2014a place \nd i s t i n c t  f r o m  l a t e  a n t i q u e  I l l i b e r i s \u2014\nbecame the capital city of the k\u016bra in \nthe middle of the third/ninth century, \nwhen it was inhabited by Syrian Arabs, \nwhose importance can be seen in the \n\u1e6dabaq\u0101t, especially in the tribal nisbas. \nElvira gradually managed to polarize its \nhinterland, especially from a fiscal point \nof view. It was also a major vector for \ntransmitting Islamic scholarship, since \nmany of the local scholars traveled east for \na ri\u1e25la f\u012b \u1e6dalab al-\u02bfilm (journey in search of \nknowledge). The author notes that Elvira \nproduced more such traveling scholars \nthan most other cities. This indicates that \nin peripheral spaces, Islamization must be \nseen as a local initiative, with only slight \ninterference from the capital. Because of \nthe influence of the Syrian ajn\u0101d, Umayyad \nemirs had only a limited role in the city; \ntheir one attempt to appoint a judge, for \nexample, ended in failure. Although Elvira \nwas deeply affected by the fitna in the \nlate third/ninth century, these effects had \nhighly specific local features. It seems that \nthe proportion of rebels belonging to the \nsocial group of the muwallad\u016bn (Muslims \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nEneko L\u00f3pez Mart\u00ednez de Marigorta\u2019s Mercaderes, Artesanos y ulemas  \u2022  340\n\nof local descent) was smaller in Elvira \nthan it was anywhere else in al-Andalus;  \nthe most important local rebels were in \nfact Syrians.", "start_char_idx": 3592, "end_char_idx": 6591, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "09d510f7-b872-4d5c-9ff9-9903a1aacda0": {"__data__": {"id_": "09d510f7-b872-4d5c-9ff9-9903a1aacda0", "embedding": null, "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8912", "node_type": "4", "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "hash": "d2b09cbc1ae80d6acc641e4aa4dec4d501795efa375b699f4db12dce2859d61e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e84a2c6b-10df-4add-87e9-dc0341bdcbcf", "node_type": "1", "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "hash": "65a7dee8e827af843b5046d6cce653ff4671b525b43ed4002352ec5607118a0d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b8724f56-0caf-464e-89f0-d67ffd9bfe9d", "node_type": "1", "metadata": {}, "hash": "f6d5c87282535a7795378487cca9eeec964576cc84f1bb995b51d04e4ee926c5", "class_name": "RelatedNodeInfo"}}, "text": "In this context, the first appearance of \nthe toponym Granada, at the end of the \nthird/ninth century, is quite remarkable. \nThat toponym had, of course, a storied \ncareer after the end of the fourth/tenth \ncentury, as shown in chapter 6 (\u201cThe \nmad\u012bna of Granada and the substitution \nof the Sh\u0101miyy\u016bn by stipendiary troops,\u201d \npp. 277\u201395). Under the Umayyad caliphate, \nElvira experienced a major disturbance \nafter h\u0101jib al-Man\u1e63\u016br recruited a great \nnumber of mercenaries from the Maghrib. \nDuring the fitna that ended the caliphate \nof Cordoba, mad\u012bnat Ilb\u012bra was destroyed \na n d  i t s  i n h a b i t a n t s  m o v e d  i n t o  t h e \nhighlands, where they settled at the site \nof late medieval Granada. There, a lineage \nbelonging to the Ban\u016b Z\u012br\u012b family took \nover and ruled over an independent taifa \nuntil the end of the fifth/eleventh century. \nThus the fitna appears to have been a real \nwatershed, in some regards much more \nimportant than the Muslim conquest of \nthe Iberian Peninsula, for it completely \nchanged the territorial configuration of \nthe region. \n\nT h e  M e d i t e r r a n e a n  o r i e n t a t i o n  o f \nthe southeastern Iberian Peninsula is \ninvestigated in chapters 3 (\u201cThe mad\u012bna \nof Pechina and the connection to the \nMashriq,\u201d pp. 109\u201361) and 5 (\u201cThe mad\u012bna \nof Almeria and the Umayyad maritime \ninfluence,\u201d pp. 231\u201375), with an emphasis \non Pechina and Almeria. The main focus \nof chapter 3 is the foundation of Pechina, \nwhich has been discussed in many earlier \npublications and is regarded as convincing \np r o o f  o f  t h e  i n c r e a s e d  o p e n n e s s  o f \na l - A n d a l u s  t o  t h e  M e d i t e r r a n e a n  i n \n\nthe middle of the third/ninth century.  \nAn important partner in that opening \nwas the Maghrib, where,  the author \nunderscores, many Andalusians from \nthe peninsula\u2019s southeast settled and \nf o r m e d  a  d i a s p o r i c  n e t w o r k .  T h e i r \ncommunities included one in al-Qayraw\u0101n \n(in modern-day Tunisia), which was at \nthat time the \u201cmother city\u201d of the Islamic \nWest, and another in Tenes (today\u2019s \nAlgeria), which is presented in medieval \nsources as an Andalusian foundation. \nThis chapter clearly shows how Pechina \nwas shaped by its very specific opening \nto the sea. It became a major hub of \nwestern Mediterranean trade but also one \nof the most dynamic peripheral cities of \nal-Andalus in terms of Islamic scholarship \nbecause of its links with the Maghrib and \nthe East. The author\u2019s use of the Andalusian \n\u1e6dabaq\u0101t literature here is very convincing. \nHe extracts from this corpus extensive \ninformation regarding local \u02bfulam\u0101\u02be who \ntraveled to the Maghrib and/or to the East, \nstudied there, and brought back Islamic \nknowledge. These data thus illustrate \nclearly the social and cultural construction \nof a city founded by Muslims. The author \nmakes good use of archaeological reports \nfrom a material and economic perspective. \n\nChapter 5 presents the consequences \nof the foundation of Almeria, which was \nchosen as the harbor of the Umayyad navy \nin the middle of the fourth/tenth century \nand quickly overshadowed Pechina.", "start_char_idx": 6594, "end_char_idx": 9723, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b8724f56-0caf-464e-89f0-d67ffd9bfe9d": {"__data__": {"id_": "b8724f56-0caf-464e-89f0-d67ffd9bfe9d", "embedding": null, "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8912", "node_type": "4", "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "hash": "d2b09cbc1ae80d6acc641e4aa4dec4d501795efa375b699f4db12dce2859d61e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "09d510f7-b872-4d5c-9ff9-9903a1aacda0", "node_type": "1", "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "hash": "b4bcb956d82e7f0b7a66f8271b8da10b0b626353bb586a0ddafd6e3e34c25890", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2cbccab3-849f-42a8-8114-4ccc4f12dfc3", "node_type": "1", "metadata": {}, "hash": "22b8e9f3322a55fa322da72a5250bb8fd5ad2df3f6829d5de3d48eab191126d8", "class_name": "RelatedNodeInfo"}}, "text": "Here, \nthe reader may regret that the conflict \nb e t w e e n  t h e  U m a y y a d  a n d  F a t i m i d \ncaliphates is passed over so quickly, \nsince medieval authors argued that \u02bfAbd \nal-Ra\u1e25m\u0101n III founded Almeria specifically \nin response to a Fatimid attack in 344/955; \nthat moment was as traumatic as it was \nfoundational. Apart from this aspect,", "start_char_idx": 9724, "end_char_idx": 10077, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2cbccab3-849f-42a8-8114-4ccc4f12dfc3": {"__data__": {"id_": "2cbccab3-849f-42a8-8114-4ccc4f12dfc3", "embedding": null, "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8912", "node_type": "4", "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "hash": "d2b09cbc1ae80d6acc641e4aa4dec4d501795efa375b699f4db12dce2859d61e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b8724f56-0caf-464e-89f0-d67ffd9bfe9d", "node_type": "1", "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "hash": "3699b6d38e13ecf96e8b6f38f37aeb2c683028ba7b557b802e2503c0a410cf5d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e152b49c-866e-4fb0-83d8-2e9da65fe7a6", "node_type": "1", "metadata": {}, "hash": "de9fab766e276c6497b7f0b97275120ce601401271eaa0fe44d2dc94bcd9a956", "class_name": "RelatedNodeInfo"}}, "text": "Apart from this aspect, \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n341  \u2022  Aur\u00e9lien Montel\n\nthe chapter continues the reflections \nof the previous one, looking into the \nMediterranean functions of Almeria from \nan Iberian perspective. Founded as a \ncaliphal initiative, the city followed a very \nspecific trajectory, increasingly guided \nby central political power. The author \nobserves that notables from Pechina \ncontinued to play a political role within the \nadministration of the caliphate, especially \nin its navy, until al-Man\u1e63\u016br managed to \ncurb their influence. From an economic \npoint of view, Almeria became the most \nimportant city on the Mediterranean \nshore of al-Andalus, receiving considerable \ninvestment from the caliphs, who acted as \ntraders in their own right. The city\u2019s two \nfunctions\u2014military and economic\u2014had a \ndirect influence on its urban arrangement, \nwhich featured the unique association of \na qay\u1e63ariyya (public market) and a d\u0101r \nal-\u1e63in\u0101\u02bfa (arsenal) in the center. Because \nof the macro-development of Almeria, \nP e c h i n a  e x p e r i e n c e d  a  l o n g  d e c l i n e . \nThe pages dedicated to the Taifa period \n(fifth/eleventh century) are especially \ninteresting, since the author shows that \nthe fitna, traditionally considered to have \nrepresented a breakdown, did not hamper \nurban development in this area. In addition \nto functioning as the main Mediterranean \nharbor of al-Andalus\u2014its \u201cdoor to the East\u201d \n(b\u0101b al-sharq)\u2014Almeria also became one of \nthe peninsula\u2019s most powerful cities, and \nits population was still growing during the \nTaifa period, when several new suburbs \nwere established.\n\nIndeed, economic life at the local level is \nthe subject of chapters 4 (\u201cThe artisanal and \nmercantile environment of the mad\u012bnat \nIlb\u012bra and Pechina,\u201d pp. 163\u2013229) and 7 \n(\u201cThe flourishing of production and trade \nin the cities of the provinces of Ilb\u012bra and \n\nPechina,\u201d pp. 297\u2013359). Here, the author \nadopts a double perspective, analyzing first \nmanufacturing activities and then trade.\n\nRegarding the production of goods, \narchaeological investigations have clearly \ns h o w n  t h a t  p r o d u c t s  s u c h  a s  l u x u r y \nceramics and glass are well represented \nin the archaeological record as early as \nthe third/ninth century. Within the city, \nthe textual sources document also other \nluxury products, including items made \nof iron, copper, and brass; leather goods; \nmarble carvings; and perfumes. Textiles \nseem to have been very important within \nlocal economic networks, and specific, \nrenowned items such as silk (\u1e25ar\u012br) became \nkey products for the local economy, sold \nin Mediterranean markets. Later, silk \nensured the wealth of the Nasrid emirate \nof Granada. Local linen (katt\u0101n) was also \nprized. The consumption of such goods, \nwhich clearly increased in the fourth/tenth \ncentury, can be related to the expansion \nand refinement of the urban way of life. \nThe author develops a very interesting \napproach to the study of production, \ncombining archaeological findings and \ntextual data, such as professional nisbas \nextracted from the \u1e6dabaq\u0101t literature. \nBy doing so, he manages to circumvent \nthe silence of the medieval authors on \neconomic matters and to reconnect the \nproducts to their makers, who are usually \ninvisible.\n\nThese cities were also major hubs of \ntrade, at different scales. The author \ndemonstrates, through archaeological \nstudies, that the cities\u2019 inhabitants lived \non the agro-pastoral products of their own \nhinterland. More important, however, \nwere their regional trading functions. \nOpen to the Mediterranean, they were \nalso tightly connected with the capital", "start_char_idx": 10054, "end_char_idx": 13707, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e152b49c-866e-4fb0-83d8-2e9da65fe7a6": {"__data__": {"id_": "e152b49c-866e-4fb0-83d8-2e9da65fe7a6", "embedding": null, "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8912", "node_type": "4", "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "hash": "d2b09cbc1ae80d6acc641e4aa4dec4d501795efa375b699f4db12dce2859d61e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2cbccab3-849f-42a8-8114-4ccc4f12dfc3", "node_type": "1", "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "hash": "f96fd4a87e14e19f6dca6e5d86262eaa627cb1bf2d446572ef7a563ae8cf7790", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2f1d64a5-4a42-4ae0-9875-534a25501f71", "node_type": "1", "metadata": {}, "hash": "5df7c9a8c2e6091958f53b0dc05e465f1859b430c86f26cb3761ebcc372478f7", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nEneko L\u00f3pez Mart\u00ednez de Marigorta\u2019s Mercaderes, Artesanos y ulemas  \u2022  342\n\ncity of Cordoba, the node of all economic \nnetworks in Umayyad al-Andalus. For \nthe first time, Pechina seems to have \nbeen connected to Cordoba by a route \nthat remains partly unknown; following \nthe foundation of Almeria, it seems that \nthe road between Cordoba and the new \nharbor was one of the most important. At \nthis point, Granada became the node that \nconnected the two segments of the route.\n\nT h r o u g h  t h e  v a s t  s w e e p  o f  h i s \nscholarship, Eneko L\u00f3pez Mart\u00ednez de \nMarigorta delivers with this book an \ninsightful reflection on the construction \nand resilience of a territory. The book\u2019s \nmerging of spatial and cultural approaches, \nusing a wide range of very different sources \nof information, proves both generative \nand innovative. By demonstrating the true \nimportance of territories that are normally \nconsidered peripheral from a political \nperspective, this book makes an important \ncontribution to the history of the Islamic \nWest. It shows that the k\u016bras of Elvira and \nPechina were crucial in the creation and \ndevelopment of relations with the opposite \nshore of the Mediterranean and with the \nEast, an important source of both trade \ngoods and scholarship. Another important \nconclusion is that academic periodization \nis open to discussion and debate. In this \nregion the most important period seems \nto have been not the Islamic conquest  \no f  t h e  e a r l y  s e c o n d / e i g h t h  c e n t u r y  \nb u t  r a t h e r  t h e  m i d d l e  o f  t h e  f i f t h /\n\n1.  See, for instance, Christine Mazzoli-Guintard, \u201cAlmer\u00eda, \u00bfciudad-mundo en los siglos XI y XII?,\u201d in \nCarolus: Homenaje a Friedrich Edelmayer, ed. Francisco Toro Ceballos, 241\u201349 (Alcal\u00e1 la Real: Ayuntamiento de \nAlcal\u00e1 la Real, 2017); Christophe Picard, \u201cPechina-Almeria aux ixe\u2013xe si\u00e8cles: La naissance d\u2019un port omeyyade \nen M\u00e9diterran\u00e9e,\u201d in Villes m\u00e9diterran\u00e9ennes au Moyen \u00c2ge, ed. \u00c9lisabeth Malamut and Mohamed Ouerfelli, \n163\u201376 (Aix-en-Provence: Presses universitaires de Provence, 2014); Mohamed Meouak, \u201cLes Ban\u016b-l-Rum\u0101\u1e25is \net les Ban\u016b \u1e6cumlus, fonctionnaires au service de l\u2019\u00e9tat hispano-umayyade,\u201d in Familias Andalus\u00edes: Estudios \nOnom\u00e1stico-Biogr\u00e1ficos de al-Andalus V, ed. Manuela Mar\u00edn and Jes\u00fas Zan\u00f3n, 273\u201388 (Madrid: CSIC-Instituto de \nCooperaci\u00f3n con el Mundo \u00c1rabe, 1992).\n\ne l e v e n t h  c e n t u r y ,  w h i c h  s a w  s u c h \nimportant changes as the emergence \no f  G r a n a d a  a n d  t h e  a s c e n d a n c y  o f \nA l m e r i a  a t  a  M e d i t e r r a n e a n  l e v e l .  \nThese developments produced a very \nd i f f e r e n t  p a t t e r n  f r o m  t h a t  s e e n  i n \nVisigothic Iberia.", "start_char_idx": 13712, "end_char_idx": 16472, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2f1d64a5-4a42-4ae0-9875-534a25501f71": {"__data__": {"id_": "2f1d64a5-4a42-4ae0-9875-534a25501f71", "embedding": null, "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8912", "node_type": "4", "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "hash": "d2b09cbc1ae80d6acc641e4aa4dec4d501795efa375b699f4db12dce2859d61e", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e152b49c-866e-4fb0-83d8-2e9da65fe7a6", "node_type": "1", "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "hash": "c6e2f78520009b39c0b99f564b82a4f2a7254a3559bc321f576a33130ddf581c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "625d3e53-b1e5-4b6e-b655-b6c1a6da0689", "node_type": "1", "metadata": {}, "hash": "7f8aee0b8eca2082f15308521f3552188cc6c9eebff9c472c72492c4bd4d297a", "class_name": "RelatedNodeInfo"}}, "text": "O n e  m a y  n o t e  s e v e r a l  w e a k n e s s e s \nin the section on the book\u2019s sources.  \nFirst, most of the sources are referenced \no n l y  i n  a n  A r a b i c  e d i t i o n ,  a n d  n o t \nalways the edition preferred by scholars.  \nThis can be disconcerting for readers \nin search of translated texts. Moreover,  \ns o m e  r e f e r e n c e s  a r e  m i s t a k e n ;  f o r \ninstance, the Maf\u0101khir al-Barbar is said \nt o  h a v e  b e e n  e d i t e d  a n d  t r a n s l a t e d  \nby Mu\u1e25ammad Ya\u02bfl\u0101, but in fact it was only \nedited by him. In terms of historiography, \nit is unfortunate that the bibliographical \nreferences consulted do not include more \nworks from the French scholars who have \ndedicated important studies to Andalusian \ncities and especially Pechina-Almeria  \n( s u c h as  Chris t ine Mazzoli-Gu int ard, \nM o h a m e d  M e o u a k ,  a n d  C h r i s t o p h e \nPicard).1\n\nYet these observations concerning \nthe bibliography do not detract from \nthe high quality of the analysis or of the \nbook overall, and its abundant pictorial \ndocumentation will be of great help to \nreaders. Original in its methodology, this \nvery erudite book should certainly be \nwelcomed, read, and discussed.", "start_char_idx": 16475, "end_char_idx": 17702, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "625d3e53-b1e5-4b6e-b655-b6c1a6da0689": {"__data__": {"id_": "625d3e53-b1e5-4b6e-b655-b6c1a6da0689", "embedding": null, "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8913", "node_type": "4", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "db72cebb3705ff9b58796b94ef91b5672ba81dde807edabe0fe5f6378029ed08", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2f1d64a5-4a42-4ae0-9875-534a25501f71", "node_type": "1", "metadata": {"identifier": "alusur-8912", "author": "Montel, Aur\u00e9lien", "title": "Eneko L\u00f3pez Mart\u00ednez de Marigorta. Mercaderes, Artesanos y ulemas: Las ciudades de las coras de Ilbira y Pechina en \u00e9poca omeya", "date": "2021-12-05", "file": "alusur-8912.pdf"}, "hash": "95a6a341af6d98c36e501967a40b322c17c7db868a62f254c0c2222834db6ef4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f776d9e8-1d2b-4f8a-9a73-8f187ddc4cec", "node_type": "1", "metadata": {}, "hash": "9c7c3f12a52825af33c292629c55125e08e2f2395471597152545172f0c149dc", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021): 330-337\n\nBook Review\n\nThis work offers the first compre-hensive archaeological analysis  o f  t h e  I s l a m i c  c o n q u e s t  o f  t h e \nR e g n u m  G o t h o r u m / S p a n i a ,  f r o m  t h e \nlanding of \u1e6c\u0101riq b. Ziy\u0101d in Gibraltar at  \nthe westernmost tip of Algeciras Bay in \n92/711 to the consolidation of the Iberian \nPeninsula\u2019s conquest around 100/718\u201319, \nwhich eventually brought the Islamic \narmies to Narbonne, Septimania, Northern \nCatalonia, and neighboring areas. Juli\u00e1n \nOrtega takes the Islamic conquest of \n92/711 as the watershed moment marking \nthe inception of a new society, a new \ncountry, and a new culture\u2014al-Andalus. \nUnderstanding this set of changes requires \na close reading of settlement patterns \nand material culture, the main research \nfields of archaeologists. The meticulous \nand thorough attention to detail that \nOrtega invests to provide a clear expla-\nnation of this process is one of the main \nstrengths of this book. The reader should \n\nnot expect a book infused with textual \ncriticism, warranted or unwarranted, \nof the Arabic or Latin sources\u2014notwith-\nstanding the author\u2019s knowledge of the \npostmodern approach to written sources\u2014\nnor one that tackles the Sisyphean task of \ncollating a cogent and plausible account \nof the conquest from the available source \nmaterial\u2014a task that has not yet been \naccomplished. Rather, Ortega has used the \narchaeological remains of material culture \nto detect and understand the Islamic \nconquest and the distinctive appearance of \nal-Andalus.\n\nThe book begins with an introduction, \nwhich is followed by eleven chapters \nand a conclusion, a bibliography, and \nanalytical indexes. The chapters\u2019 titles are \nquite straightforward and explanatory, \neven for a readership not used to the \nhistory of al-Andalus or the High Middle \nAges: chapter 1 (pp. 25\u201335), \u201c(De)limiting \nthe scope of the sources\u201d; chapter 2  \n\nJuli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula \nIb\u00e9rica: Una perspectiva arqueol\u00f3gica. Serie Arqueolog\u00eda y \nPatrimonio 14 (Madrid: Ediciones de la Erg\u00e1stula, 2018), 414 \n\npp, 9 figs.  ISBN 978-84-16242-30-6. Price: \u20ac28.00 (paper).\n\nXavier Ballest\u00edn \nUniversitat de Barcelona\n\n(xballestin@ub.edu)\n\n\u00a9 2021 Xavier Ballest\u00edn. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:xballestin%40ub.edu?subject=\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n331  \u2022  Xavier Ballest\u00edn\n\n(pp. 37\u201358), \u201cProlegomenon\u201d; chapter \n3 (pp. 59\u201387), \u201cThe conquest (al-fat\u1e25) \nwithout rhetoric: Toward a calibration \no f  m i l i t a r y  o p e r a t i o n s \u201d ;  c h a p t e r  4  \n(pp. 88\u2013108), \u201cThe spoils\u201d; chapter 5  \n(pp. 109\u201328), \u201cThe treasury and coinage\u201d; \nc h a p t e r  6  ( p p .", "start_char_idx": 47, "end_char_idx": 3052, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f776d9e8-1d2b-4f8a-9a73-8f187ddc4cec": {"__data__": {"id_": "f776d9e8-1d2b-4f8a-9a73-8f187ddc4cec", "embedding": null, "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8913", "node_type": "4", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "db72cebb3705ff9b58796b94ef91b5672ba81dde807edabe0fe5f6378029ed08", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "625d3e53-b1e5-4b6e-b655-b6c1a6da0689", "node_type": "1", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "88d2ef30e0e88e592ba489c787bb62ca5a354b9e3322c93de6a432273c0f4914", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "64e7370a-d335-4763-9a9b-de9dbb09a2be", "node_type": "1", "metadata": {}, "hash": "3e65b276c5173b27d4c0a403e464d8f6a5fa74ae0f4512ce7b2f47ccd4d23e7f", "class_name": "RelatedNodeInfo"}}, "text": "1 2 9 \u2013 6 0 ) ,  \u201c T h e  u r b a n \ni m p r i n t  o f  t h e  c o n q u e s t \u201d ;  c h a p t e r  7  \n(pp. 161\u201372), \u201cThe territorial arrange-\nm e n t  o f  t h e  o c c u p a t i o n \u201d ;  c h a p t e r  8  \n(pp. 173\u2013222), \u201cMigration and coloniza-\ntion\u201d; chapter 9 (pp. 223\u201354), \u201cTaking root: \nGreen revolution or agrarian reform?\u201d; \nchapter 10 (pp. 255\u201390), Aristocracies, \nt r i b e s ,  a n d  s l a v e s \u201d ;  a n d  c h a p t e r  1 1  \n( p p .  2 9 1 \u2013 3 2 8 ) ,  \u201c T h e  p e o p l e  o f  t h e \nconquest: Ethnogenesis and islamization.\u201d  \nThe main issues treated in these chapters \nare discussed below.\n\nT h e  i n t r o d u c t i o n  s t a r t s  w i t h  t h e \nanonymous Cr\u00f3nica del 754, written by a \ncultured priest whose acquaintance with \nByzantine and early Islamic history is \nextensive and who considered the demise \nof the Visigothic kingdom an unparalleled \ntragedy. The dramatic, almost apocalyptic \naccount of the disappearance of the \nrealm and the Islamic conquest found \nin this highly sophisticated Latin source \nis followed by the account that prevailed \namongst historians of the treatment meted \nout by the Muslim conquerors\u2014a tale also \ninfused with overtones of catastrophe, \nupheaval, radical change, destruction, \nloss of life and property, and the end of \ntimes. Ortega manages to show clearly not \nonly how Spanish medieval and Arabist \nscholarship has dealt with the existence of \nal-Andalus but also how heavily knowledge \nof the conquest and the inception of \nAndalusi society relies on a full and \nthorough grasp of the changes taking \nplace in what we can label early Islam in \n\nthe Middle East, Arabia, and Egypt, and \nhow the issues scholars and archeologists \nhave raised about these changes should be \nused to develop a balanced and nuanced \napproach to the High Middle Ages in the \nIberian Peninsula. In the closing remarks \nof the introduction, Ortega acknowledges \nexplicitly that intellectual production, \ni n c l u d i n g  t h i s  v e r y  b o o k ,  m u s t  b e \nconceived of as a collective endeavor; this \nstatement allows the author to present the \nnames of the scholars and other people \nto whom he is indebted for their help and \nadvice.\n\nAfter his up-to-date and astonishingly \nrich appraisal of Islamic historiography \non the two ends of the Mediterranean, \nOrtega comes to grips with the nature, \navailability, and reliability of the written \nand material sources. Two points inform \nthe author\u2019s approach to both kinds of \nsources. The first, made by Th. Glick and \nF. Curta (p. 23), is the capital contribution \nof medieval archaeology to the knowledge \nof al-Andalus\u2019s early history\u2014the second/\neighth to fifth/eleventh centuries\u2014which \nis unparalleled in the fields of medieval \nhistory and Spanish Arabism. The second is \nthat the recent prominence of archaeology \nis directly related to the changes taking \nplace in the study of Late Antiquity, the end \nof the Roman empire, and the successor \nstates, a development that has come to \nencompass the Umayyad caliphate in the \nEast and that A. Giardina in 1999 labeled \nthe \u201cexplosion of Late Antiquity\u201d (p. 24, \nn. 41). Within this framework, Ortega \nproceeds to consider the relevant data \nthat can be obtained from different layers \nof the source material, with particular \nattention to texts, toponymy, numismatics \nand, in a more detailed way, archaeological \nresearch and fieldwork.", "start_char_idx": 3054, "end_char_idx": 6459, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "64e7370a-d335-4763-9a9b-de9dbb09a2be": {"__data__": {"id_": "64e7370a-d335-4763-9a9b-de9dbb09a2be", "embedding": null, "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8913", "node_type": "4", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "db72cebb3705ff9b58796b94ef91b5672ba81dde807edabe0fe5f6378029ed08", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f776d9e8-1d2b-4f8a-9a73-8f187ddc4cec", "node_type": "1", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "ec8ed15b8b946da208a2fdd26f0984f71d1aae8bd30edc069cf8a079f11df952", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "929655a8-da07-4254-b0c5-2d6f425b7b5f", "node_type": "1", "metadata": {}, "hash": "eefd2d44d39c0d43b6c556ffa4c476496a6a7f137527d4b39dc8360d23d8b722", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nJuli\u00e1n M. Ortega Ortega\u2019s La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica  \u2022  332\n\nOrtega\u2019s approach to original sources \ns h o w s  h i s  e x p e r t i s e  w i t h  t h e  i s s u e s \na s s o c i a t e d  w i t h  t h e  A r a b i c  s o u r c e s . \nThese are plentiful but late and beset \nby contradictions, and their reliability \nand trustworthiness, both for Islamic \nhistory in the Middle East and for the \ncentral and eastern Mediterranean, are \nquestionable. Ortega argues that the age \nin which archaeologists try to illustrate \nand elucidate source data by means of data \nfrom the field has come to an end. Literary \nand annalistic source scholarship and the \narchaeological fieldwork of surveys and \nexcavations each follow their own paths, \nand the search for historical truth should \nnot be guided exclusively by written \nsources. Nevertheless\u2014and this is a major \nasset of the book\u2014Ortega never loses sight \nof the written sources and constantly \nchecks the raw data, even if scarce and \ninconclusive, yielded by the Latin and \nArabic sources against the data provided \nby excavations, field surveys, and the \ntheoretical field of anthropology. \n\nToponymy has received a good deal \nof scholarly attention, as it provides \nclues about the settlement of Arabic and \nBerber groups in the countryside after the \nconquest. Their presence left an imprint \nin toponyms containing the word Beni, \nanalyzed for the first time by Jaime Oliver \nAs\u00edn in 1973 and thoroughly investigated \nby Pierre Guichard in 1976. Juan Zozaya has \nstudied the imprint of toponyms formed or \nderived from the Latin or Romance word \nfor \u201cfive\u201d\u2014Quintana, Quintos, Quintanilla, \nQuinto\u2014which had a direct relationship \nwith the fifth (khums) of war spoils and \nlanded property that was allotted to the \nstate in the wake of the conquest. And \nManuel Aci\u00e9n has researched toponyms \nr e l a t e d  t o  q a l \u02bf a  ( p l .  q i l \u0101 \u02bf ;  f o r t r e s s , \n\nstronghold, citadel), such as Calata\u00f1azor, \nCalatayud, Calatrava, and Alcal\u00e1 la Real, \nwhich were conceived as new settlements \nin the conquered countryside. Ortega \nalso devotes attention to the research of \nRamon Mart\u00ed, who has traced the names \nof palaces and lighthouses in Catalunya \nand Septimania. If the attention that \nOrtega gives to toponymy\u2014a single page \n(pp. 27\u201328)\u2014might profitably have been \nexpanded, he is nonetheless truly aware in \nhis work of the issues associated with the \ndata provided by toponyms and advocates \nfor a study of place-names that relies \nmore on geography and fieldwork than on \ndictionaries and bibliographies (p. 28). \n\nN u m i s m a t i c s  h a s  l o n g  s i n c e  l e f t \nthe traditional field of antiquarianism \nand joined the areas of historical and \narchaeological research. The production, \nsupply, and circulation of coins and their \nstratigraphic distribution in excavations \nand fieldwork are now the mainstays \nof numismatic research. The problem \nis that the lifespan of a coin in the High \nMiddle Ages, whether Arabic, Greek, or \nLatin, stretches beyond the chronological \nstrata in which it may be found; this fact \nrequires a very nuanced approach to the \ninformation afforded by excavations. The \ndata provided by archaeological research \nshow that the second/eighth century \nw i t n e s s e d  t h e  u t t e r  d e c a y  a n d  e v e n \ncessation of the elite\u2019s ability to exert \npower.", "start_char_idx": 6464, "end_char_idx": 9881, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "929655a8-da07-4254-b0c5-2d6f425b7b5f": {"__data__": {"id_": "929655a8-da07-4254-b0c5-2d6f425b7b5f", "embedding": null, "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8913", "node_type": "4", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "db72cebb3705ff9b58796b94ef91b5672ba81dde807edabe0fe5f6378029ed08", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "64e7370a-d335-4763-9a9b-de9dbb09a2be", "node_type": "1", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "ce60710ca914199f1751f1a9212c4bc6c77fe462d206b8d5c69470abf9f972c2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ff152927-2ef8-40f4-b991-159658b43b33", "node_type": "1", "metadata": {}, "hash": "f71c6bc050d1914f428fe264db47bc6b914d5a127edd80cc3ca6f4c5bbaa1d02", "class_name": "RelatedNodeInfo"}}, "text": "This means that the footprint of \nthe Regnum Gothorum in material culture, \narchitecture, and symbolic expressions of \npower in this period becomes very weak \nand rather difficult to identify in the field, \na trend that does not change until the \nUmayyads\u2019 arrival in al-Andalus in the \nsecond half of the second/eighth century. \nO r t e g a  a r g u e s  t h a t  p o w e r f u l  s t a t e s", "start_char_idx": 9882, "end_char_idx": 10275, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ff152927-2ef8-40f4-b991-159658b43b33": {"__data__": {"id_": "ff152927-2ef8-40f4-b991-159658b43b33", "embedding": null, "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8913", "node_type": "4", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "db72cebb3705ff9b58796b94ef91b5672ba81dde807edabe0fe5f6378029ed08", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "929655a8-da07-4254-b0c5-2d6f425b7b5f", "node_type": "1", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "cda8d81ad048d83a498e01f9f1f730f28510767cf3db14eecd1400061f865608", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a26eb8be-8a64-401e-8432-82593ce068ff", "node_type": "1", "metadata": {}, "hash": "f2edc0651b2475b3a8141d8d9ccd1b26f9b0f3195d8751e2a99641d991fb5aa8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n333  \u2022  Xavier Ballest\u00edn\n\nallow the development of a traditional \narchaeology, with historicist overtones, \nwell suited for tracing the exercise of \npower and furnished with index fossils and \nclear and well-coded pottery typologies. \nThis approach is poorly suited, however, \nto the age of the Islamic conquests in the \nMediterranean basin and the last years \nof the Regnum Gothorum (p. 31). Besides \nthe problems associated with what may be \ncalled the poverty of the material culture \nof the elite, and despite the advances in \nceramics typology and geochronological \nC14 dating, there is neither a cohesive \nchronological framework nor a clear-cut \ntypology for the first half of the second/\neighth century. Notwithstanding these \nchallenges, Ortega offers the reader a list \nof index fossils for a wide range of daily use \npottery, tableware, metal tableware, glass, \nand clothing accessories. He concludes \nwith a remark about the use of radiocarbon \ndating and the issues associated with it \nfor a period that covers half a century. He \nnotes, wisely, that medieval archaeology is \nbest placed to assess what are the pertinent \nquestions and issues to be addressed, and \nthese should be considered not only by \narchaeologists but also by scholars working \non written sources. \n\nAfter a detailed appraisal of the nature \nof the source material, easily readable \neven by non-archaeologists (a trait that \nnumbers amongst the main strengths of \nthe book), Ortega gives due attention to \nthe context of the Islamic conquest. This \nbrings to the fore his critical explanation \nof the relationship between the Umayyad \ncaliphate in Damascus, the leadership of \nthe conquest armies, the ideology of jih\u0101d, \nand the governance and control of the \nconquered areas, which can also be seen \nthrough the lens of the almost dialectical \n\nrelationship between center and periphery. \nOrtega emphasizes the fluid and changing \nnature of the administrative arrangements \nmade during the consolidation of Umayyad \npower in the Middle East. This fluidity went \nhand in hand with the autonomy enjoyed \nby the conquerors, who benefited from \na wide network of clientship (wal\u0101\u02be) and, \nin the case of the conquest of the Islamic \nWest, the systematic inclusion of Berbers/\nAmazigh in the conquering armies of M\u016bs\u0101 \nb. Nu\u1e63ayr. The reader should be aware \nthat the Islamic conquest of the Regnum \nGothorum followed administrative reforms \nascribed to \u02bfAbd al-Malik b. Marw\u0101n  \n(r. 65-86/685\u2013705) and their consolidation \nunder the aegis of his son and successor \nal-Wal\u012bd b. \u02bfAbd al-Malik (r. 86-96/705\u2013\n15). It would therefore be very difficult to \nascertain which instructions were followed \nby the armies of \u1e6c\u0101riq b. Ziy\u0101d and M\u016bs\u0101 \nb. Nu\u1e63ayr, if there was a set of centrally \nsanctioned conquest practices at all. In fact, \neven if we acknowledge that the degree of \ncentralization and control exerted by the \nUmayyads of Damascus remains debated, \nthere does not seem to have been a clear \npolicy to be followed for every eventuality, \nas indicated by the variegated formulae \nand legends that appear on the Islamic \ncoinage, whether Latin or Arabic or mixed, \nminted shortly before and immediately \nafter the conquest of 92/711.\n\nOrtega\u2019s next step in narrating the \nIslamic conquest and the creation of \nal-Andalus is to outline the military \nconquest by the armies of \u1e6c\u0101riq b. Ziy\u0101d and \nM\u016bs\u0101 b. Nu\u1e63ayr. The main lines developed \nare the building of fortified settlements \n(am\u1e63\u0101r) and their relationship with the \nprogress of the conquering armies, the use \nof the standing network of ancient Roman \nroads, the role of city walls in the defense", "start_char_idx": 10280, "end_char_idx": 13944, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a26eb8be-8a64-401e-8432-82593ce068ff": {"__data__": {"id_": "a26eb8be-8a64-401e-8432-82593ce068ff", "embedding": null, "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8913", "node_type": "4", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "db72cebb3705ff9b58796b94ef91b5672ba81dde807edabe0fe5f6378029ed08", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ff152927-2ef8-40f4-b991-159658b43b33", "node_type": "1", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "d381789d6087eeaa52ed9aab44cc7409f19be7c6606dc5096b78eceddbcc455a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1f766f12-a2b2-4875-8ee2-cbf6a5cab536", "node_type": "1", "metadata": {}, "hash": "a92268d9e39806d92eafb5ed7be9b769fc1f93605303f0bf066bf34d49fed168", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nJuli\u00e1n M. Ortega Ortega\u2019s La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica  \u2022  334\n\nof resisting local communities, the remains \nof violence that have been found, and the \ndevelopment of an archaeological reading \nof surrender covenants (p. 59). Ortega, \nwhose knowledge of current debates \non the Islamic conquest is considerable, \nconcludes that the few data points in the \nmaterial record pointing conclusively to \ndestruction, loss of life, and war can be \nexplained only in the framework of a very \ncareful and well-conceived strategy that \nhe qualifies with the very contemporary \nword \u201csurgical.\u201d According to Ortega, \nviolence and the clash of the Islamic \narmies with the inhabitants of the Regnum \nGothorum was restricted to selected \ns t r a t e g i c  l o c a t i o n s \u2014 m o s t l y  c i t i e s \u2014\nwhile the countryside was left to its own \ndevices except for the wealthiest and most \nprotected settlements. In fact, even if the \nwritten sources and field surveys point to \nat least two am\u1e63\u0101r (one, near \u00c9cija, has not \nyet been located, and the other, located \nnear Huesca, awaits a full excavation \ncampaign), these temporary army camps \nbuilt to house besieging armies never \nbecame true am\u1e63\u0101r, which are not to be \nfound in either the Maghreb or al-Andalus. \nThe lack of am\u1e63\u0101r in the latter could be \nexplained by a very fast conquest followed \nby a comprehensive settlement pattern.\n\nThe Islamic conquest fueled itself and \nmaintained its pace, Ortega argues, with \nsubstantial amounts of booty and spoils, \nboth human and material. This statement \nappears contradictory with his earlier \nclaim about the poverty of the material \nculture of the elite. But members of the \nRegnum Gothorum elite measured their \nown status and social relevance in the \nkingdom by the gold and treasure that \nthey were able to store. Accordingly, \nin addition to the official thesaurun \n\nRegnum Gothorum, there were abundant \ntreasures, lay and ecclesiastical, with \nvarying degrees of complexity, richness, \nand sumptuousness; some have been lost \naltogether, others have been recovered, \nand a small handful are seemingly datable \nto the aftermath of the Islamic conquest \nbecause they were found in conditions \nand contexts that indicate hurried and \nhaphazard efforts to hide them. These \ntreasures have received a great deal of \nattention in Arabic sources. The Solomon \ntable\u2014the most valued item of the state \ntreasury\u2014and the lead seals of Septimania, \nmostly from the settlement at Ruscino \nand other areas, were found during field \nsurveys or rediscovered in museums and \non antiquarians\u2019 shelves. They show that \nthe distribution and allotment of booty \nand spoils was a matter of concern, and \naccordingly it was regulated from the \nbeginning. Although the inscriptions \non the lead seals are sometimes difficult \nto read and lacking some words, and the \nlocations at which the seals were found \nare mostly unknown, they show that \nthe booty and the spoils were allotted \nfollowing a previously established set of \nfiscal practices. As far as the human booty \nis concerned, Ortega acknowledges that \nfinding archaeological evidence of slavery \nis very difficult, but he argues that the \nbrief upsurge in cave settlements, which \nended around the third/ninth century \nand was concentrated in the northern \nareas of Cantabria, Arag\u00f3n, Euskadi, and \nCatalunya, may point to a need for shelters \nand hideaways for people fleeing the \nawful prospect of slavery (pp. 97\u2013100). \nSuch escapees would have been part of \nthe human booty of the conquest in the \nMaghreb, in the Iberian Peninsula, and the \nMiddle East.", "start_char_idx": 13949, "end_char_idx": 17591, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1f766f12-a2b2-4875-8ee2-cbf6a5cab536": {"__data__": {"id_": "1f766f12-a2b2-4875-8ee2-cbf6a5cab536", "embedding": null, "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8913", "node_type": "4", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "db72cebb3705ff9b58796b94ef91b5672ba81dde807edabe0fe5f6378029ed08", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a26eb8be-8a64-401e-8432-82593ce068ff", "node_type": "1", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "e93a610d76fd5c90f2f84f649c2614d71425b6955b78a709fb1aad8bce904320", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "629cb52c-c417-4135-9ea3-2418d7eb477f", "node_type": "1", "metadata": {}, "hash": "c9620df51b71558cc840ef5b2f7268776db109ef09fd794595480686ba067cb6", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n335  \u2022  Xavier Ballest\u00edn\n\nThe inevitable corollary to a treatment \nof booty and spoils is a discussion of \ntributary practices and coinage, the tools \npar excellence of state building, booty \ndistribution, and wealth accumulation. \nO r t e g a  t a k e s  u p  t h e s e  t o p i c s  a n d \nthoroughly discusses the production, \nuse, distribution, and currency of golden \ncoinage (d\u012bn\u0101r), silver coinage (dirham), \nand copper coinage (fals). The distribution \npatterns of hoards and single coins found \nand dated to the first half of the second/\neighth century show, on the one hand, the \ngeography of the power exerted by the \nIslamic governors of al-Andalus, reflected \nin the amount of coinage found in each \nregion, and, on the other, that those \ngovernors managed to build an efficient \nand working fiscal system shortly after the \nevents of 92/711.\n\nOrtega continues with an analysis of \nthe imprint the conquest made on the \nurban landscape of the country, providing \nan updated and minute study of housing, \nhousehold items, mosques, city ramparts, \nand pottery. The rural landscape, which \nis not restricted to the hinterland of cities \nand receives detailed attention, is the \ntheater of hilltop fortified settlements, \nnew fortresses (qil\u0101\u02bf) built in the first \nyears of the conquest, and a network \nof lighthouses (fars) and settlements \n( b a l \u0101 \u1e6d ) ,  m o s t l y  l o c a t e d  i n  C a t a l u n y a \nand Septimania, whose purpose was to \nenhance the authority and control of the \nconquerors over the countryside.\n\nThe Islamic conquest involved the \narrival of conquering armies and settlers \nfrom the Maghreb, Ifr\u012bqiya, Egypt, and \nthe Middle East. Ortega studies their \nsettlement patterns, the areas where \nthey settled, and their relationships with \nthe new landscape and with the Iberian \n\nPeninsula\u2019s native people, both Christian \nand Jewish. There has not been enough \nfield research or excavations to produce \na detailed and thorough map of even the \nsettlements that have been identified, and \nmost settlements await discovery. In fact, \nthe existing research on the settlement \nand distribution patterns of the first wave \nof settlers, the so-called baladiyy\u016bn, who \narrived in al-Andalus during and shortly \nafter the conquest, and of the second wave, \nthe so-called sh\u0101miyy\u016bn, who arrived with \nthe defeated Syrian army of Balj b. Bishr \naround 123\u2013124/741\u2013742, allows only a \nsketch of general features established \nmainly through a close reading of the \navailable written sources, which offer a \nconsistent and credible account. From the \nvantage point of material culture, both \nwaves, when they settled in rural areas, \nleft few traces of radical change or of a \nsubstantial and distinct material culture. \nInstead, one finds a novel rearrangement \nof the late antique settlement tissue, which \nwas clearly disrupted by the disappearance \nof a sizeable number of settlements and \nthe creation of others. \n\nThe next subject Ortega deals with \nis the ability and resources of the new \nsettlers to adapt and change the landscape \nto their own ends. Ortega addresses here \nA. Watson\u2019s controversial theory of an \n\u201cIslamic agricultural revolution\u201d in order \nto determine whether there really was a \nsuch a transformation from an agriculture \nadapted to a \u201cMediterranean ecotype\u201d to \none suited to a \u201chydraulic ecotype\u201d and, \nif there was, how it would have been \nreflected in material culture (pp. 223\u201324). \nAccording to Watson, this transformation \nwas brought about by the conquerors \nthrough a panoply of new techniques, \nplants, and practices and the allegedly", "start_char_idx": 17596, "end_char_idx": 21220, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "629cb52c-c417-4135-9ea3-2418d7eb477f": {"__data__": {"id_": "629cb52c-c417-4135-9ea3-2418d7eb477f", "embedding": null, "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8913", "node_type": "4", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "db72cebb3705ff9b58796b94ef91b5672ba81dde807edabe0fe5f6378029ed08", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1f766f12-a2b2-4875-8ee2-cbf6a5cab536", "node_type": "1", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "05f7d8c0d9eed39b4fc6809a76f9718aa6015f1920a309ac9a884b4b36156954", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a7c3b9bc-6544-4c6d-af84-177874875ee3", "node_type": "1", "metadata": {}, "hash": "e27dc17846b4568bc99ea6c802d0be1db5281ea687307a83e668398324d9cab8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\nJuli\u00e1n M. Ortega Ortega\u2019s La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica  \u2022  336\n\nwidespread diffusion of small settlements \nclosely associated with irrigated areas. \nThis is not the place to review this theory \nand the critical responses that it has \noccasioned. Suffice it to say that such a \n\u201crevolution\u201d has often been understood \nas  a direct and lasting result of t he \nIslamic conquest. Ortega holds, however, \nthat there was no green revolution, but \nthe innovations introduced between the \nsecond/eighth and third/ninth centuries \nnevertheless radically altered the Iberian \nlandscape for the remainder of the Middle \nAges (p. 253). \n\nThe author then turns to the social \no r g a n i z a t i o n  o f  t h e  n e w c o m e r s  a n d \ntheir relationships with the original \nIberian population. This topic prompts \na discussion of segmentary lineages/\ntribes, the vocabulary used to identify \nthem in the Arabic sources (mostly the \nterm qawm), the relationships among \ntribes and lineages and between them and \npolitical authorities, and the problem of \nrecognizing segmentary arrangements in \nmaterial culture and settlement structure, \nas well as of identifying their influence, \nor lack thereof, on the original Iberian \npopulation. \n\nThe book\u2019s last chapter is a proposal to \nuse ethnogenesis as a conceptual tool for \nunderstanding the full array of changes \ntriggered by the Islamic conquest, the \ndemise of the Regnum Gothorum, and \nthe settlement of Arabs and Berbers in \na postimperial and late antique milieu. \nOrtega also gives full attention here  \nto the meaning and use of the concept  \nof Islamization, its relevance, and the  \nw a y s  i t  c a n  b e  a s s e s s e d  i n  m a t e r i a l  \nculture. Settlement structures, the building \no f  m o s q u e s  o v e r  e i t h e r  f u n c t i o n i n g \no r  d e s e r t e d  c h u r c h e s ,  t h e  l a y o u t  o f \n\nc e m e t e r i e s ,  a n d  t h e  o r i e n t a t i o n  a n d \nplacement of corpses in graves show that \nthe pace of Islamization reflected in Islamic \nburials was as fast as it was heterogeneous \nand early. In fact, Ortega contends that \ni t  w o u l d  n o t  b e  s u r p r i s i n g  i f  f u t u r e \nexcavations were to uncover mosques \nin the countryside besides those already \nfound and excavated, especially in places \nquite far from cities. If so, Bulliet\u2019s thesis \nabout the incompleteness and slowness of \nIslamic conversion in al-Andalus will need \na thorough review (pp. 309\u201310). \n\nTo readers well versed in scholarship on \nal-Andalus, Ortega\u2019s concluding remarks \nmay appear a set of truisms, devoid of \nnovelty and imbued with anthropological \njargon. Yet this is the kind of judgment \nthat, not so long ago, would have been \nencountered in book reviews written by \nclassical archaeologists and punctilious \narmchair scholars about new publications \nin archaeology. Ortega offers the reader \na refreshing and readily verifiable set of \nassertions about the Islamic conquest: it \nwas well conceived, cohesively arranged, \nand the expected result of a proven \nprevious strategy. It was not, in other \nwords, the lucky outcome of a single and \ndecisive battle or of some hypothetical \nfactionalism among the potentes in the \nRegnum Gothorum. It entailed a rural and \nurban colonization by Arab and Berber \npeoples, who developed a set of agrarian \npractices but not a colonial regime.", "start_char_idx": 21225, "end_char_idx": 24650, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a7c3b9bc-6544-4c6d-af84-177874875ee3": {"__data__": {"id_": "a7c3b9bc-6544-4c6d-af84-177874875ee3", "embedding": null, "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-8913", "node_type": "4", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "db72cebb3705ff9b58796b94ef91b5672ba81dde807edabe0fe5f6378029ed08", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "629cb52c-c417-4135-9ea3-2418d7eb477f", "node_type": "1", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "a877683f406a88974759be7c662a96b95e4b7b284de003ee90568e1d4aeffb9b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "749839a8-8dd9-4da1-8e15-b8010e4634c7", "node_type": "1", "metadata": {}, "hash": "f70cfbdb0c1e3a9f311dcb638827bd4042eda704d671e7a1e3e67957bc913fcd", "class_name": "RelatedNodeInfo"}}, "text": "Above \nall, Ortega\u2019s book shows that the study of \nthe conquest is in need of renewed and \nfresh approaches. My recommendation \nto potential readers of Ortega\u2019s book will \nthus come as no surprise: the book must \nbe read with the care and attention due to \ntrue scholarship and to long-term, careful, \ndetailed, and difficult research, usually \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 29 (2021)\n\n337  \u2022  Xavier Ballest\u00edn\n\ndone neither in the best of institutional \nframeworks nor with the required funding. \n\nAt the end of the book, Ortega provides \nan analytical index of persons and place-\nnames, a very welcome and rather unusual \naddition that enables readers to look for \nand trace the settlements and the people, \nwhether historians, archaeologists, or \nhistorical actors, mentioned in the body \nof the text. In addition, the book contains \nninety-five figures, maps, and graphs, clear \nproof of Ortega\u2019s exhaustive knowledge \nof the difficult and costly archaeological \nr e s e a r c h  d o n e  i n  t h e  f i e l d .  I  d o  n o t \nunderstand why this book has not been \npublished also in PDF, EPUB, or another \ndigital format, a step that has been taken \nby other publishing houses. The paperback \nwith jacket format, the typeface, and \nthe quality of the images is not as good \nas one would have expected, and these \n\nshortcomings would have been averted in \na digital edition. I strongly recommend, \ntherefore, that the book receive a new \ne d i t i o n  t h a t  t a k e s  i n t o  a c c o u n t  t h e \narchaeological expeditions, field surveys, \na n d  r e s c u e  e x c a v a t i o n s  u n d e r t a k e n \nbetween 2018 and 2021. The new edition \nshould also correct the unexpected error \nof the claim that the seven-branched \ncandelabra (menorah) and Solomon\u2019s table \ncan be seen in Trajan\u2019s column (p. 88);  \nin fact their location is the Arch of Titus. \nSome spelling and agreement mistakes \nand some inadequate references that lack \npage numbers could also be corrected in \nthe new edition that this book deserves. \nOverall, Ortega\u2019s work is an outstanding \nmasterpiece that must be read by everyone \nconcerned with an accurate understanding \nof the Islamic conquest of the Iberian \nPeninsula.", "start_char_idx": 24651, "end_char_idx": 26850, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "749839a8-8dd9-4da1-8e15-b8010e4634c7": {"__data__": {"id_": "749839a8-8dd9-4da1-8e15-b8010e4634c7", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a7c3b9bc-6544-4c6d-af84-177874875ee3", "node_type": "1", "metadata": {"identifier": "alusur-8913", "author": "Ballest\u00edn, Xavier", "title": "Juli\u00e1n M. Ortega Ortega. La conquista isl\u00e1mica de la Pen\u00ednsula Ib\u00e9rica: Una perspectiva arqueol\u00f3gica", "date": "2021-12-05", "file": "alusur-8913.pdf"}, "hash": "0fed4e57bb9aa639a3ae17754e689394ab214a01c5c96fb4d82d54857f466921", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "424f7f42-575d-4243-89b5-518ddec37311", "node_type": "1", "metadata": {}, "hash": "fd6e526d3503f9d3b4368cdc558400144890f90eca354fd88e53d8e7638da6c0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 516-553\n\nAbstract\nThis article addresses the rebellion of al-\u1e24\u0101rith b. Surayj, which occurred between 116 and 128 AH (734\u201346 CE) in \nUmayyad Khurasan. Combining Bactrian documents, Chinese, Arabic, and Persian narratives, and numismatic \nevidence, it highlights the local aspect of this rebellion. It shows that in the frontier region of Khurasan, the \nUmayyads were only one political group among many other local and regional powers, all with different political \npriorities. Al-\u1e24\u0101rith b. Surayj successfully united Arab soldiers, Sogdian converts, and local western Bactrian \nrulers by appealing to their political priorities and by mobilizing local cultural symbols against the Umayyads. \nThe role of Bactrian local rulers in the initial success but also in the downfall of al-\u1e24\u0101rith\u2019s rebellion turns out \nto have been crucial. \n\nIntroduction\n\nIn the year 116/734, an unprecedented anti-Umayyad rebellion started in the garrison of \nAndkhud,1 an area west of Balkh in the frontier region of Khurasan. The rebellion was led \nby al-\u1e24\u0101rith b. Surayj (d. 128/746), an Arab Muslim notable of Tam\u012bm, an important tribe in \nKhurasan, who was the commander of the Umayyad troops in the garrison. He declared that \nhe was fighting for the Qur\u02be\u0101n (al-kit\u0101b), the Prophet\u2019s tradition (al-sunna), and allegiance \n\n* This research was supported by the European Research Council under grant number 683194. I would like \nto thank Petra Sijpesteijn, Alon Dar, and Edmund Hayes, the reviewers, and editors of the journal for their \nvaluable comments and suggestions for revising this article. I am also grateful to Jonathan Lee for his insightful \ncomments and for editing the draft of this article.\n\n1.  That is modern Andkhui, located in northwestern Afghanistan on the Turkmenistan border.\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346):  \nThe Local Perspective*\n\nSaid Reza HuSeini\nCambridge University\n\n(sh2170@cam.ac.uk)\n\n\u00a9 2022 Said Reza Huseini. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:sh2170%40cam.ac.uk?subject=\n\n\n517  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nto the leadership of the \u201cElected One\u201d (al-bay\u02bfa li-l-ri\u1e0d\u0101).2 His rebellion weakened Umayyad \nrule in the region and facilitated the Abbasid takeover that started there a few years after \nal-\u1e24\u0101rith\u2019s death. Unexpectedly, al-\u1e24\u0101rith was able to unite Muslims and non-Muslims, \nArabs and non-Arabs in his uprising.3 Further, this was the only time that Arab Muslim \nforces turned against the Umayyad government while allying with a strong non-Muslim \nenemy\u2014namely, the T\u00fcrgesh Turks, who themselves were challenging Umayyad rule in \nthe east. Although the rebellion of al-\u1e24\u0101rith is a well-known event in the history of late \nUmayyad Khurasan, its local context, and particularly the role played by Bactrian rulers, \nhas been understudied.4\n\nAccounts of the rebellion of al-\u1e24\u0101rith appear in later Arabic sources. Using Bactrian \ndocuments alongside Arabic, Persian, and Chinese narratives and numismatic data, this \narticle places al-\u1e24\u0101rith\u2019s rebellion in the very complex context of the frontier region of \nKhurasan.", "start_char_idx": 47, "end_char_idx": 3478, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "424f7f42-575d-4243-89b5-518ddec37311": {"__data__": {"id_": "424f7f42-575d-4243-89b5-518ddec37311", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "749839a8-8dd9-4da1-8e15-b8010e4634c7", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "49a868aaba55e40f305568a571e027d012c9fb82db50f731b4a6adfa626db3ff", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "428b18df-9645-45c6-92cf-fcb5a867bf54", "node_type": "1", "metadata": {}, "hash": "28362c63d7f19c3d4c1a6ba05a67e22f905e430e83c7eb04f48a48e53dfbeff5", "class_name": "RelatedNodeInfo"}}, "text": "Such a local perspective offers a nuanced understanding of the forces and motives \nthat gave rise to this revolt. Making use of regional accounts and material sources, other \nscholars have already provided insight on the history of early Islamic Khurasan, where local \ninterests and motives played at least as important a role in the unfolding of events as did \nimperial politics initiated in capitals thousands of kilometers away.5 This study builds on \ntheir methodology by applying it to the rebellion of al-\u1e24\u0101rith.6\n\nTo be able to study this rebellion from a local perspective, we need to understand the \nsituation \u201con the ground\u201d in Bactria at the time of the rebellion. Non-Arabic sources do \nnot contain any direct references to al-\u1e24\u0101rith\u2019s rebellion, but they do provide essential \nbackground information about social and economic conditions as well as political relations \nin the region before and after the uprising; the former, as we will see, played a crucial \n\n2.  Mu\u1e25ammad b. Jar\u012br al-\u1e6cabar\u012b, Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk, ed. M. J. de Goeje (Leiden: Brill, 1879\u201381), \n9:1566\u201367.\n\n3.  These terms are not straightforward and are used here in their general meaning. For discussion of this \nterminology, see P. Webb, Imagining the Arabs: Arab Identity and the Rise of Islam (Edinburgh: Edinburgh \nUniversity Press, 2016). \n\n4.  For a short overview on al-\u1e24\u0101rith, see M. J. Kister, \u201cAl-\u1e24\u0101rith b. Suraydj,\u201d in Encyclopaedia of Islam, 2nd \ned., ed. P. Bearman et al. (Leiden: Brill Online).\n\n5.  See, for instance, K. Athamina, \u201cTaxation Reforms in Early Islamic Khurasan,\u201d Der Islam 65 (1988): 272\u201378; \u02bf A. \nF. al-\u02bfAfn\u0101n, \u201cal-Qab\u0101\u02beil al-\u02bfarabiyya f\u012b Khur\u0101s\u0101n wa-bil\u0101d M\u0101 war\u0101\u02be al-nahr\u201d (PhD diss., Umm al-Qura University \nof Mecca, 1413/1993); P. Pourshariati, \u201cIranian Tradition in \u1e6cus and the Arab Presence in Khuras\u0101n\u201d (PhD diss., \nColumbia University, 1995); M. D. Luce, \u201cFrontier as Process: Umayyad Khur\u0101s\u0101n\u201d (PhD diss., University of \nChicago, 2009); P. Crone, The Nativist Prophets of Early Islamic Iran: Rural Revolt and Local Zoroastrianism \n(Cambridge: Cambridge University Press, 2012); A. Azad, Sacred Landscape in Medieval Afghanistan: Revisiting \nthe \u201cFa\u1e0d\u0101\u02beil-i Balkh\u201d (Oxford: Oxford University Press, 2013); \u00c9. de La Vaissi\u00e8re, \u201cThe \u02bfAbb\u0101sid Revolution in \nMarw: New Data,\u201d Der Islam 95, no. 1 (2018): 110\u201346; R. Haug, The Eastern Frontier: Limits of Empire in Late \nAntique and Early Medieval Central Asia (London: I. B. Tauris, 2019). This is not, of course, a full bibliography \non this subject. \n\n6.  In its effort to understand early Islamic Khurasan, especially its function as a frontier zone of geographically \nand culturally diverse people and rulers, this article fits into the larger project of my forthcoming doctoral \nthesis, which examines the Arab conquest of Bactria with special attention to the role of local actors: S. R. \nHuseini, \u201cFraming the Conquest: Bactrian Local Rulers and the Early Muslim Domination of Bactria (31\u2013128 \nAH/651\u2013746 CE)\u201d (PhD diss., Leiden University, 2022).", "start_char_idx": 3479, "end_char_idx": 6506, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "428b18df-9645-45c6-92cf-fcb5a867bf54": {"__data__": {"id_": "428b18df-9645-45c6-92cf-fcb5a867bf54", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "424f7f42-575d-4243-89b5-518ddec37311", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "1cf42ac0acae60305f3499b985784169aea5c6e344ae3a5870ad575e9f8a2ad4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bfc95a66-7054-40c7-97c1-385f4f8949ea", "node_type": "1", "metadata": {}, "hash": "68d98663ab9ac500e8793158f01f7c581a70d5782a2d5092952f8c5cb0d5c7eb", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  518\n\nrole in the revolt. First, there are documents written in Bactrian, the only Middle Iranian \nlanguage that uses the Greek alphabet.7 They date to between the early fourth and the \nlate eighth century CE and offer important insights into the concerns and activities of \nthe Bactrian inhabitants of the region. The political fragmentation of the region\u2014the \ncontinuing dominance of the Turkic Qagh\u0101n even as the Umayyads sought to establish their \nauthority\u2014comes out clearly in the Bactrian documents. It is also clear that local Bactrian \nrulers in this period remained powerful, controlled local resources, and even had their own \nmilitary forces. In addition, the documents show that worshippers of old Iranian deities and \nBuddhists coexisted in the region. Finally, the documents reflect the limits of conversion on \nthe ground, as well as the gradual changes in the political structure of Bactria during the \nUmayyad period.8 \n\n7.  The Bactrian documents contain administrative, economic, and legal documents as well as official and \nprivate letters reflecting the sociopolitical circumstances in Bactria. However, they do not cover the entire \nBactrian region and were mostly produced in Rob in the south, Guzgan (modern Juzjan) and Gaz (possibly \nDarray-i Gaz, south of Balkh) in the west, and Samingan (modern Samangan), Kadagstan (possibly in modern \nBaghlan), and Warnu (probably Qala-i Zal or Qunduz) in the east of Bactria. No Bactrian document has thus \nfar been found from the Balkh oasis. The information these documents yield is limited to the areas where the \ndocuments were produced and circulated. Nevertheless, they display a continuity in their form and formulas \nthat implies administrative and cultural continuity despite regime changes over the long time span that they \ncover. The documents have been translated and published by Nicholas Sims-Williams in several publications: \nN. Sims-Williams, \u201cNew Documents in Ancient Bactrian Reveal Afghanistan\u2019s Past,\u201d IIAS Newsletter 27 (2002): \n12\u201313; \u201cNouveaux documents bactriens du Guzgan (New Bactrian Documents from Guzgan),\u201d Comptes rendus \ndes s\u00e9ances de l\u2019Acad\u00e9mie des inscriptions et belles-lettres 146, no. 3 (2002): 1047\u201358; \u201cBactrian Letters from the \nSasanian and Hephthalite Periods,\u201d in Proceedings of the 5th Conference of the Societas Iranologica Europ\u00e6a, \nRavenna, 6\u201322 October 2003, vol. 1, Ancient and Middle Iranian Studies, ed. A. Panaino and A. Piras, 701\u201313 (Milan: \nMimesis, 2006); Bactrian Documents from Northern Afghanistan, vol. 2, Letters and Buddhist Texts (London: \nNour Foundation and Azimuth Editions, 2007); Bactrian Documents from Northern Afghanistan, vol. 1, Legal \nand Economic Documents, rev. ed. (Oxford: Nour Foundation, Azimuth Editions, and Oxford University Press, \n2012); N. Sims-Williams and F. de Blois, Studies in the Chronology of the Bactrian Documents from Northern \nAfghanistan, with contributions by H. Falk and D. Weber (Vienna: Verlag der \u00d6sterreichischen Akademie der \nWissenschaften, 2018). There is a long list of publications on the Bactrian documents, but this article is not the \nplace to mention all of them. \n\n8.  These documents have been available for more than two decades but have still not made the impact on \nhistoriography that their importance deserves. Interest in this material has, however, taken flight in recent \nyears.", "start_char_idx": 6510, "end_char_idx": 9949, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bfc95a66-7054-40c7-97c1-385f4f8949ea": {"__data__": {"id_": "bfc95a66-7054-40c7-97c1-385f4f8949ea", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "428b18df-9645-45c6-92cf-fcb5a867bf54", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "0da7b9302a04c3c2a1001ce550302161649742a236b861446bc30872b8a4a485", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b2e5133a-ac1b-42f6-a1a0-b0274e2093bd", "node_type": "1", "metadata": {}, "hash": "59b0a7f05ce2022a627f4c95f6979378075554c7eb93ded4bcf6cff1060a2e10", "class_name": "RelatedNodeInfo"}}, "text": "Interest in this material has, however, taken flight in recent \nyears. For earlier studies, see G. Khan, \u201cThe Pre-Islamic Background of Muslim Legal Formularies,\u201d ARAM 6 \n(1994): 193\u2013224; K. Rezakhani, \u201cThe Bactrian Collection: An Important Source for Sasanian Economic History,\u201d \nSasanika 13 (2008): 1\u201314; idem, \u201cBalkh and the Sasanians: Economy and Society of Northern Afghanistan as \nReflected in the Bactrian Economic Documents,\u201d in Ancient and Middle Iranian Studies, ed. M. Macuch, D. Weber, \nand D. Durkin-Meisterernst, 1\u201321 (Wiesbaden: Harrassowitz, 2010); K. Van Bladel, \u201cThe Bactrian Background of \nthe Barmakids,\u201d in Islam and Tibet: Interactions along the Musk Routes, ed. A. Akasoy, C. Burnett, and R. Yoeli-\nTlalim, 43\u201388 (Burlington, VT: Ashgate, 2011); R. Payne, \u201cThe Making of Turan: The Fall and Transformation of \nthe Iranian East in Late Antiquity,\u201d Journal of Late Antiquity 9, no. 1 (2016): 4\u201341; A. Azad, \u201cLiving Happily Ever \nAfter: Fraternal Polyandry, Taxes and \u2018the House\u2019 in Early Islamic Bactria,\u201d Bulletin of the School of Oriental \nand African Studies 79, no. 1 (2016): 33\u201356. For more recent work, see K. Rezakhani, ReOrienting the Sasanians: \nEast Iran in Late Antiquity (Edinburgh: Edinburgh University Press, 2017); A. Azad, \u201cThe Beginning of Islam \nin Afghanistan: Conquest, Acculturation and Islamization,\u201d in Afghanistan\u2019s Islam from Conversion to the \nTaliban, ed. Nile Green, 41\u201355 (Oakland: University of California Press, 2017); H. Sheikh, \u201cStudies on the Bactrian \nLegal Documents\u201d (PhD diss., Georg-August-Universit\u00e4t G\u00f6ttingen, 2017); S. R. Huseini, \u201cActs of Protection \n\n\n\n519  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nApart from the Bactrian documents, the personal accounts and travelogues of Chinese and \nKorean Buddhist pilgrims who visited Bactria before and after the Arab Muslim conquests \nprovide valuable information. From their descriptions of encounters, observations, and \nreflections on what they came across on their travels, much can be deduced about the \nregion and its population.9 A number of multilingual coins minted in Anbir (modern Sari-i \nPul) in Guzgan in the Umayyad period are also included in this study. They were part of a \nhoard identified in Kabul in the early nineteenth century, which was then bought by various \nmuseums and private collections in the United Kingdom and France.10 In addition, there are \nthe monolingual silver dirhams issued by al-\u1e24\u0101rith\u2014the only local source discussed here \nthat directly references his revolt\u2014which are crucially important to understanding his \nuprising as they reflect his political agenda and his use of religious vocabulary.11 Finally, a \nPersian narrative contains some unique information that seems to have a local provenance; \nthis makes it a useful source despite its late composition.12\n\nTogether, these sources give us an impression of the conditions in the region, especially \nthe competing political groups operating in it that form the background against which \nal-\u1e24\u0101rith\u2019s revolt took place. The sources show that the Umayyads were not the sole \npolitical power in the region, but one among many. Reading the Arabic narratives that offer \nthe most complete reports on the events with this local perspective in mind sheds light on \nthe complex political and social dynamics that help explain both the initial success and the \nultimate failure of al-\u1e24\u0101rith\u2019s rebellion.", "start_char_idx": 9879, "end_char_idx": 13285, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b2e5133a-ac1b-42f6-a1a0-b0274e2093bd": {"__data__": {"id_": "b2e5133a-ac1b-42f6-a1a0-b0274e2093bd", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bfc95a66-7054-40c7-97c1-385f4f8949ea", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "813feaac5e289ca1892a839e2d2de77721440bff217b317c80b8aca155560a68", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3ac7e701-2ed5-43c3-bbef-a1270d96d389", "node_type": "1", "metadata": {}, "hash": "3691f09f3eafe3b49bfab81d5359ddf21b23e9fc3e5aff65bd714ccf2edb55bb", "class_name": "RelatedNodeInfo"}}, "text": "Among the Arabic sources that discuss the revolt, al-Bal\u0101dhur\u012b\u2019s Ans\u0101b al-ashr\u0101f \n(Genealogies of elites) and al-\u1e6cabar\u012b\u2019s Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk (History of prophets and \nkings) offer the most extensive accounts of the rebellion.13 Other Arabic sources written \nbefore al-\u1e6cabar\u012b either do not include this rebellion or provide only a meager amount of \ninformation.14 The Arabic narratives written after him mostly summarize the story and do \n\nRepresented in Bactrian Documents,\u201d Annales islamologiques 54 (2021): 107\u201324; idem, \u201cThe Idea and Practice of \nJustice Represented in Bactrian Documents,\u201d Association for Iranian Studies Newsletter 41, no. 2 (2020): 28\u201331; \nidem, \u201cBetween Turks and Arabs: Household, Conversion and Power Dynamics in Early Abbasid Bactria (700\u2013\n772),\u201d in The Ties that Bind: Mechanisms of Social Dependency in the Early Islamic Empire, ed. E. Hayes and P. \nM. Sijpesteijn (forthcoming).\n\n9.  See SI-YU-KI: Buddhist Records of the Western World, trans. S. Beal (London: Kegan Paul, Trench, Tr\u00fcbner, \n1906); Hye Ch\u2019o, The Hye Ch\u2019o Diary: Memoir of the Pilgrimage to the Five Regions of India, trans. Y. Han-Sung \net al. (Berkeley, CA: Asian Humanities Press, 1984), 52. \n\n10.  J. Cribb, \u201cCoinage in Afghanistan during the Period of Islamic Conquest, c. AH 70\u2013150 [AD 690\u2013767],\u201d \npaper presented at the workshop \u201cContesting Empires: Sogdiana, Bactria and Gandhara between the Sasanian \nEmpire, the Tang Dynasty and the Muslim Caliphate (ca. 600\u20131000 CE),\u201d Leiden, September 17, 2020. I am grateful \nto the author, who provided me with a draft of the paper.\n\n11.  S. D. Sears, \u201cThe Revolt of al-\u1e24\u0101rith ibn Surayj and the Countermarking of Umayyad Dirhams in Early \nEighth Century CE Khur\u0101s\u0101n,\u201d in The Lineaments of Islam: Studies in Honor of Fred McGraw Donner, ed. P. Cobb, \n377\u2013405 (Leiden: Brill, 2012). Thanks to Mehdy Shaddel, who provided me with this article.\n\n12.  \u02bfAbd al-\u1e24ayy b. Za\u1e25\u0101k Gard\u012bz\u012b, Zayn al-akhb\u0101r, ed. \u02bfA. \u1e24. Hab\u012bb\u012b (Tehran: Duny\u0101-yi Kit\u0101b, 1363/1984).\n13.  A\u1e25mad b. Ya\u1e25y\u0101 al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f (Beirut: D\u0101r al-Fikr, 1417/1996).\n14.  Other authors, including Khal\u012bfa b. Khayy\u0101\u1e6d (d. 240/854), A\u1e25mad b. D\u0101w\u016bd al-Din\u0101war\u012b (d. 290/902), \n\nA\u1e25mad b. Ya\u1e25y\u0101 al-Bal\u0101dhur\u012b (d. 279/892), A\u1e25mad b. Ab\u012b Ya\u02bfq\u016bb b. W\u0101\u1e0di\u1e25 al-Ya\u02bfq\u016bb\u012b (d. 292/905?), and Ibn \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  520\n\nnot offer any new details.15 These narratives are, of course, well known and have been used \nin previous studies of the revolt.", "start_char_idx": 13288, "end_char_idx": 15792, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3ac7e701-2ed5-43c3-bbef-a1270d96d389": {"__data__": {"id_": "3ac7e701-2ed5-43c3-bbef-a1270d96d389", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b2e5133a-ac1b-42f6-a1a0-b0274e2093bd", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "8d74166a25cd81c3e8a32d0f86037929254a05f5c73877e8b18ec6eeb1eea0c0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ec9b9021-d930-4468-9ec3-26f213ac1b3f", "node_type": "1", "metadata": {}, "hash": "4f12690d870c00f8c2cb8bb7ef3eb147ecd08ebf87fb7ba6f2f6aa0356a82f0f", "class_name": "RelatedNodeInfo"}}, "text": "But this article offers a rereading of the Arabic narratives \nthat focuses on the local conditions and gives special attention to the role of Bactrians \nand Khurasanis in the rebellion. For this purpose, al-\u1e6cabar\u012b\u2019s Ta\u02ber\u012bkh is a central source \nof information. Al-\u1e6cabar\u012b\u2019s narratives of the revolt come mostly from \u02bfAl\u012b b. Mu\u1e25ammad \nal-Mad\u0101\u02bein\u012b (d. 228/843), who is said to have composed several books on Khurasan.16 \nAl-\u1e6cabar\u012b includes information on certain local Bactrian rulers, their locations, and their \npositions in the rebellion that is not mentioned in any other Arabic source. It is only \nal-\u1e6cabar\u012b who informs us which Bactrian rulers supported al-\u1e24\u0101rith and which ones did not. \nFurther, his reports include local voices, which adds to the importance of his work as far \nas this article is concerned. His Ta\u02ber\u012bkh corroborates the picture of political fragmentation \nunder Turkic overlordship painted by the Bactrian documents and pilgrims\u2019 reports. \n\nCombining all these sources to fully comprehend the rebellion in its local and regional \ncontext, I argue that this rebellion successfully united both Muslim and non-Muslim and \nboth Arab and local followers who all had different motives but one common purpose: \nrepelling Umayyad authority from the east. Indeed, the Arab Muslims were only one political \ngroup among many that joined the revolt. I show that local Bactrian rulers played a crucial \nrole, their actions dictated by their own interests and shifting political circumstances. In \nthis sense, the rebellion fit into regional power dynamics in the east that had been in place \nalready prior to al-\u1e24\u0101rith\u2019s revolt and that continued into the Abbasid period.\n\nTo provide an overview on the rebellion, I start with an evaluation of previous studies. I \nthen explain al-\u1e24\u0101rith\u2019s early career in Khurasan and discuss what might have motivated him \nto take up arms against Umayyad forces. This part also considers why al-\u1e24\u0101rith\u2019s message \nappealed to the Arab Muslim troops and their leaders against the background of Umayyad-\nT\u00fcrgesh fighting in the region. Turning to the local conditions of the revolt, I examine the \ncontroversy over the poll tax (jizya) and its relation to the rebellion, including al-\u1e24\u0101rith\u2019s \nsupport among Sogdian converts. I then discuss al-\u1e24\u0101rith\u2019s local allies, particularly Bactrian \nrulers and the reasons for their support of him. Finally, I examine Umayyad responses to \nthe rebellion and the role of Bactrian rulers therein.\n\nA\u02bftham al-K\u016bf\u012b (d. 314/926), wrote before al-\u1e6cabar\u012b. However, Khal\u012bfa b. Khayy\u0101\u1e6d\u2019s and Ibn A\u02bftham al-K\u016bf\u012b\u2019s \nreports on al-\u1e24\u0101rith\u2019s rebellion are very short and do not provide any details about his local supporters. \nAl-Din\u0101war\u012b\u2019s narratives on late Umayyad Khurasan do not even mention the rebellion. See Khal\u012bfa b. Khayy\u0101\u1e6d, \nTa\u02ber\u012bkh Khal\u012bfa b. Khayy\u0101\u1e6d, ed. A. Z. al-\u02bfUmar\u012b (Riyadh: D\u0101r \u1e6cayba, 1405/1985), 346\u201348; Ibn A\u02bftham al-K\u016bf\u012b, Kit\u0101b \nal-Fut\u016b\u1e25, ed. \u02bfA. Sh\u012br\u012b (Beirut: D\u0101r al-A\u1e0dw\u0101\u02be, 1411/1991), 8:282\u201383; A\u1e25mad b. D\u0101w\u016bd al-Din\u0101war\u012b, Kit\u0101b al-Akhb\u0101r \nal-\u1e6diw\u0101l, ed. V. Gergas (Leiden: Brill, 1888), 318\u201330.", "start_char_idx": 15793, "end_char_idx": 18881, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ec9b9021-d930-4468-9ec3-26f213ac1b3f": {"__data__": {"id_": "ec9b9021-d930-4468-9ec3-26f213ac1b3f", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3ac7e701-2ed5-43c3-bbef-a1270d96d389", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "0a6f7800ae43984e35ef4abc16be69c58c33464743e53dc99e4a11142ba82d75", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b3a5159d-6760-4e92-b021-3c9162bee435", "node_type": "1", "metadata": {}, "hash": "6c190cac8526ee26c4e3b5093ca646e8b2bf781b5ca3e2fe40d03de240a1bfad", "class_name": "RelatedNodeInfo"}}, "text": "Al-Ya\u02bfq\u016bb\u012b provides some information on the reign of Caliph \nHish\u0101m (r. 105\u201325/723\u201342), but he does not discuss the rebellion of al-\u1e24\u0101rith; see A\u1e25mad b. Ab\u012b Ya\u02bfq\u016bb b. W\u0101\u1e0di\u1e25 \nal-Ya\u02bfq\u016bb\u012b, Ta\u02ber\u012bkh al-Ya\u02bfq\u016bb\u012b, ed. \u02bfA. A. Muhann\u0101 (Beirut: Shirkat al-\u02bf\u0100lam\u012b li-l-Ma\u1e6dbu\u02bf\u0101t, 1431/2010); idem, \nKit\u0101b al-Buld\u0101n, ed. T. G. J. Juynboll (Leiden: Brill, 1860).\n\n15.  See, for instance, \u02bfIzz al-D\u012bn b. al-Ath\u012br, al-K\u0101mil f\u012b al-ta\u02ber\u012bkh, ed. A. F. \u02bfA. A. al-Q\u0101\u1e0d\u012b (Beirut: D\u0101r al-Kutub \nal-\u02bfIlmiyya, 1407/1987); A\u1e25mad b. \u02bfAbd al-Wahh\u0101b al-Nuwayr\u012b, Nih\u0101yat al-arab fi fun\u016bn al-adab, ed. S. \u02bfA. F. \n\u02bf\u0100sh\u016br (Cairo: Wiz\u0101rat al-Thaq\u0101fa wa-l-Irsh\u0101d al-Qawm\u012b, 1963); Ism\u0101\u02bf\u012bl b. Kath\u012br al-Dimashq\u012b, al-Bid\u0101ya wa-l-\nnih\u0101ya, ed. \u02bfA. Sh\u012br\u012b (Beirut: D\u0101r al-I\u1e25y\u0101\u02be wa-l-Tur\u0101th al-\u02bfArab\u012b, 1408/1988); Sib\u1e6d b. al-Jawz\u012b, Mir\u02be\u0101t al-zam\u0101n f\u012b \ntaw\u0101r\u012bkh al-a\u02bfy\u0101n, ed. M. Barakat, K. al-Khar\u0101t, and A. Ray\u1e25\u0101w\u012b (Damascus: D\u0101r al-Ris\u0101la al-\u02bf\u0100lamiyya, 1434/2013).\n\n16.  U. Sezgin, \u201cAl-Mad\u0101\u02bein\u012b,\u201d in Encyclopaedia of Islam, 2nd ed.\n\n\n\n521  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nPrevious Studies\n\nVarious reasons have been proposed in previous studies to explain the response to \nal-\u1e24\u0101rith\u2019s call for revolt. These include his religious piety, the Umayyads\u2019 decision to \nimpose jizya on recent converts in Sogdiana and the protests this decision raised, and \nUmayyad changes in the military and political organization of Khurasan, which various \nlocal power holders saw as threatening. I will discuss these explanations one by one and \noffer my evaluation of the arguments put forward. \n\nAccording to Gerlof van Vloten, al-\u1e24\u0101rith was a \u201cpious Muslim, ascetic and reformer.\u201d17 \nHe thus suggests a specific religious appeal behind the revolt. Others, too, have sought the \nreason for al-\u1e24\u0101rith\u2019s success in his religious character. Al-\u1e24\u0101rith is thereby often referred \nto as murji\u02be\u012b.18 The Murji\u02bea was a religious movement that stressed faith over actions and \nwas active in Khurasan.19 Saleh Said Agha has argued that the murji\u02be\u012b character of al-\u1e24\u0101rith\u2019s \nrebellion and his \u201cuncompromising puritan posturing\u201d are the reasons behind Muslim and \nnon-Muslim support for the uprising.20 Al-\u1e24\u0101rith\u2019s relationship with Jahm b. \u1e62afw\u0101n (d.", "start_char_idx": 18882, "end_char_idx": 21081, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b3a5159d-6760-4e92-b021-3c9162bee435": {"__data__": {"id_": "b3a5159d-6760-4e92-b021-3c9162bee435", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ec9b9021-d930-4468-9ec3-26f213ac1b3f", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "cb95c5767cc8d1806bc6a02e375a1459687d70fe6241b4a84b9c50abacf39732", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4588bde6-4d2c-47ef-a32d-b5dac3ac8d46", "node_type": "1", "metadata": {}, "hash": "d6a3fb9417937a88697cc0305d09ef7a23e7b697f7bc573917fed67159dc0cab", "class_name": "RelatedNodeInfo"}}, "text": "128/746) seems to have been the main factor that prompted these scholars to identify him \nas a murji\u02be\u012b.21 Jahm\u2019s identity as a murji\u02bf\u012b leader in Khurasan is, however, not undisputed.22 \nMoreover, although opponents of the Umayyads regularly couched their dissatisfaction in \nreligious terms, this tendency does not mean they shared a sectarian program. Al-\u1e24\u0101rith\u2019s \ninterest in debate with his Umayyad rivals on the issue of the application of the Qur\u02be\u0101n and \nthe sunna, as well as his military operations against the Umayyads, may create a temptation \nto connect his cause with that of the Kharijites, the military groups that challenged Umayyad \nauthority in Iraq and in the central and eastern parts of Iran. However, the evidence is too \nweak to identify him as a Kharijite.23 Using religious slogans and taking up arms against \n\n17.  Cited in H. A. R. Gibb, The Arab Conquests in Central Asia (London: Royal Asiatic Society, 1923), 78.\n18.  Wellhausen mentions that al-\u1e24\u0101rith appeared as a murji\u02be\u012b; J. Wellhausen, The Arab Kingdom and Its Fall, \n\ntrans. M. Graham Weir (Calcutta: University of Calcutta, 1927), 464.\n19.  For details on the Murji\u02bea in Khurasan, see W. Madelung, \u201cThe Early Murji\u02bea in Khurasan and Transoxiana \n\nand the Spread of \u1e24anafism,\u201d Der Islam 59, no. 1 (1982): 1\u201339; K. Athamina, \u201cThe Early Murji\u02bea: Some Notes,\u201d \nJournal of Semitic Studies 35, no. 1 (1990): 109\u201330; \u1e24. \u02bfA\u1e6dw\u0101n, al-Murji\u02bea wa-l-Jahmiyya bi-Khur\u0101s\u0101n f\u012b al-\u02bfa\u1e63r \nal-umaw\u012b (Beirut: D\u0101r al-Jil, 1413/1993). For more information, see P. Crone and F. Zimmermann, The Epistle of \nSalim ibn Dhakwan (Oxford: Oxford University Press, 2001), 219\u201350, and V. L. Novak, \u201cThe Delineation between \nBeliever, Rebel and Heretic\u201d (MA thesis, University of Maryland, 2012). \n\n20.  S. S. Agha, The Revolution which Toppled the Umayyads (Leiden: Brill, 2003), 154. \n21.  The association between these two characters is mentioned in most of the studies. For instance, see \n\nWellhausen, Arab Kingdom, 464\u201365; Madelung, \u201cEarly Murji\u02bea,\u201d 33\u201335; Athamina, \u201cEarly Murji\u02bea,\u201d 124\u201325; M. \nParv\u012bsh and M. Tab\u0101rak\u012b, \u201cAu\u017c\u0101\u02bf-i s\u012by\u0101s\u012b Khur\u0101s\u0101n az vur\u016bd-i isl\u0101m t\u0101 pay\u0101n-i Khil\u0101fat-i Umaviy\u0101n,\u201d Khiradn\u0101ma \n22 (1390sh/2011): 33\u201334; M. Bihisht\u012b Sirisht and M. M. P\u016br, \u201cR\u012bshah\u0101-yi qiy\u0101m-i \u1e24\u0101rith b. Surayj va nat\u0101yij-i \u0101n,\u201d \nTa\u02ber\u012bkh dar \u0101yina-yi pazh\u016bhish 9, no. 2 (1390\u201391sh/2012\u201313): 31; E. Urban, \u201cThe Early Islamic Maw\u0101l\u012b: A Window \nonto Processes of Identity Construction and Social Change\u201d (PhD diss., University of Chicago, 2012), 128.\n\n22.  For detail on Jahm\u2019s thought, see J. van Ess, \u201cJahm b. \u1e62afw\u0101n,\u201d in Encyclopaedia Iranica, online ed., ed.", "start_char_idx": 21083, "end_char_idx": 23693, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4588bde6-4d2c-47ef-a32d-b5dac3ac8d46": {"__data__": {"id_": "4588bde6-4d2c-47ef-a32d-b5dac3ac8d46", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b3a5159d-6760-4e92-b021-3c9162bee435", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "0ef81b7827f21ea26cff1f63ac8b0c47f56811acd1417442b6cab3c5325be571", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d5b1b68d-0476-427a-98f8-5965a0823f97", "node_type": "1", "metadata": {}, "hash": "ebd02379ddbdf1af8f4303ef090191c25dc743a42c00beb0d27b09a429258dae", "class_name": "RelatedNodeInfo"}}, "text": "E. Yarshater, updated April 10, 2012, https://iranicaonline.org/articles/jahm-b-safwan; Kh. al-\u02bfUl\u0101, \u201cJahm b. \n\u1e62afw\u0101n wa-mak\u0101natuhu f\u012b al-fikr al-isl\u0101m\u012b\u201d (MA thesis, Baghdad University, 1965).\n\n23.  Al-\u1e24\u0101rith is called a kh\u0101rij\u012b in \u1e24ab\u012bb\u012b\u2019s edition of Gard\u012bz\u012b\u2019s Zayn al-akhb\u0101r, 257, but this description could \nhave been added later by a copyist. Moshe Sharon rejected al-\u1e24\u0101rith\u2019s identification as a kh\u0101rij\u012b in Revolt: The \n\nhttps://iranicaonline.org/articles/jahm-b-safwan\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  522\n\nthe Umayyads were commonplace in this period.24 Most importantly, viewing al-\u1e24\u0101rith\u2019s \nactions in an exclusively ideological and theological vein fails to appreciate fully the social \nand political context in which his rebellion occurred. \n\nThis context has, however, been taken up by some other scholars. Julius Wellhausen, \nfor example, regards the revolt as having been directed against the imposition of jizya tax \non Sogdian converts, and he portrays al-\u1e24\u0101rith as an advocate for the rights of indigenous \nconverts.25 Vasily Barthold discusses al-\u1e24\u0101rith\u2019s revolt in the same context and argues that \nit did not have an \u201canti-dynastic character\u201d at the beginning.26 However, Khalid Blankinship \nnotes that the Sogdian converts on whom the Umayyads imposed the jizya had already \nvoiced their resentment before al-\u1e24\u0101rith\u2019s revolt. Al-\u1e24\u0101rith\u2019s revolt then incorporated and \nbuilt on these protests. Blankinship argues that \u201cthe ties of many of al-Harith\u2019s followers to \nthe earlier reform movement prove beyond any reasonable doubt that the later movement \nwas a continuation of the previous one.\u201d27 Nevertheless, he points out that this \u201cmovement \nmust have been the product of extreme tensions of local provenance.\u201d28 Awad Mohammad \nKhleifat effectively rejects any connection between the jizya and al-\u1e24\u0101rith\u2019s rebellion \nbecause of the absence of any evidence that the revolt was aimed at the defense of converts\u2019 \nrights.29 Unfortunately, Khleifat does not offer an alternative explanation. The arguments \nthat seek to connect al-\u1e24\u0101rith\u2019s revolt with the converts\u2019 protests might have been valid if \nthe rebellion had taken place in Sogdiana, where the movement against the jizya had arisen \nsome years before. As I will argue, however, al-\u1e24\u0101rith\u2019s mission began instead in Andkhud \nin Bactria, where the jizya was not imposed on the local population as it was in Sogdiana. \n\nSimilarly, al-\u1e24\u0101rith is presented as the champion of the rights of maw\u0101l\u012b, or clients.30 \nElizabeth Urban has questioned that relation. In a discussion of the rebellion in the \ncontext of factionalism in Umayyad Khurasan, she assigns al-\u1e24\u0101rith a religious program, \nemphasizing his religious slogans and ascribing a murji\u02bf\u012b sectarian identity to him.31\n\nSocial and Military Aspects of the \u02bfAbb\u0101sid Revolution (Jerusalem: Hebrew University, 1990), 30\u201331.\n24.  See H.-L. Hagemann, \u201cWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid \n\nPeriod\u201d in the present issue.", "start_char_idx": 23695, "end_char_idx": 26724, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d5b1b68d-0476-427a-98f8-5965a0823f97": {"__data__": {"id_": "d5b1b68d-0476-427a-98f8-5965a0823f97", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4588bde6-4d2c-47ef-a32d-b5dac3ac8d46", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "5a933364e6c66401fc1db3ca29c358f7f8e1426b268ecbcb58d850b275f437ea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "327f39f0-87b7-408d-a597-92cffbf45431", "node_type": "1", "metadata": {}, "hash": "2c75c9ae5219d5515a9bf8dd3c4cdef6b1baa6c140f4b28b052eb279ab6b2668", "class_name": "RelatedNodeInfo"}}, "text": "Rebellion in the Early Marw\u0101nid \n\nPeriod\u201d in the present issue. For al-\u1e24\u0101rith\u2019s emphasis on the Qur\u02be\u0101n, the sunna, and sh\u016br\u0101, see P. Crone and M. \nHinds, God\u2019s Caliph: Religious Authority in the First Centuries of Islam (Cambridge: Cambridge University Press, \n1986), 59\u201365; see also P. Crone, God\u2019s Rule: Government and Islam (New York: Columbia University Press, 2004), \n277\u201378. On the significance of al-\u1e24\u0101rith\u2019s call for sh\u016br\u0101 and the leadership of the Elected One, see P. Crone, \u201cOn \nthe Meaning of the \u02bfAbbasid Call to al-Ri\u1e0d\u0101,\u201d in The Islamic World from Classical to Modern Times: Essays in \nHonor of Bernard Lewis, ed. C. E. Bosworth et al., 95\u2013111 (Princeton, NJ: Princeton University Press, 1989). \n\n25.  Wellhausen, Arab Kingdom, 465.\n26.  W. Barthold, Turkestan down to the Mongol Invasion (London: Oxford University Press, 1928), 190\u201391.\n27.  K. Y. Blankinship, The End of the Jih\u0101d State: The Reign of Hish\u0101m Ibn \u02bfAbd al-Malik and the Collapse of \n\nthe Umayyads (Albany: State University of New York Press, 1994), 177.\n28.  Blankinship, End of the Jih\u0101d State, 177.\n29.  A. M. Khleifat, \u201cThe Caliphate of Hisham b. \u02bfAbd al-Malik (105\u2013125/724\u2013743) with Special Reference to \n\nInternal Problems\u201d (PhD thesis, School of Oriental and African Studies, University of London, 1973).\n30.  E. Urban discusses these studies in \u201cEarly Islamic Maw\u0101l\u012b,\u201d 128\u201335.\n31.  Ibid.\n\n\n\n523  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe final group of arguments takes a regional focus, pointing to the impact of the \nsettlement of Umayyad forces on the local balance of power, which led to a struggle for \npower and control between the Arab newcomers and local power holders. H. A. R. Gibb \nargues that al-\u1e24\u0101rith\u2019s revolt was primarily a fight for control over Khurasan between the \nUmayyads and T\u00fcrgesh forces. He notes that the Umayyad governor\u2019s administrative and \nmilitary mismanagement in Khurasan provoked resentment, including al-\u1e24\u0101rith\u2019s, and \nthat \u201cit may even be questioned whether he [al-\u1e24\u0101rith] and his small personal following \nwere not rather the tools than the leaders of the elements making for the overthrow of \nthe Umayyad administration in Khur\u0101s\u0101n.\u201d32 M. A. Shaban has viewed al-\u1e24\u0101rith\u2019s rebellion \nas a reaction to the reorganization of Arab settlements in Khurasan by Hish\u0101m b. \u02bfAbd \nal-Malik (r. 105\u201325/723\u201342). The movement of troops in Khurasan was aimed at keeping \npotentially disloyal forces far from Marw and occupied in fighting the empire\u2019s enemies, \nespecially the T\u00fcrgesh, while retaining the fighters who were loyal to the caliph in Marw.", "start_char_idx": 26661, "end_char_idx": 29234, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "327f39f0-87b7-408d-a597-92cffbf45431": {"__data__": {"id_": "327f39f0-87b7-408d-a597-92cffbf45431", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d5b1b68d-0476-427a-98f8-5965a0823f97", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "cc0c3708b1b9c16f8e9aa642c0a54f4e60ba47804a88d78ad468d5aeab685b4f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0b67b07d-e172-4c85-8b95-22beee94b215", "node_type": "1", "metadata": {}, "hash": "641424691d56d04db08da5ad04df3d0fb411f6b5660e90fea5881c4efebc6eb3", "class_name": "RelatedNodeInfo"}}, "text": "This reorganization was not acceptable to the Arab tribesmen sent on these missions, who \nsaw it as \u201can unfair reward for their obedience to the government to be sent from Marw, \nwhich they considered their home, to new locations which virtually amounted to exile.\u201d33 \n\u02bfAbd All\u0101h Mahd\u012b al-Kha\u1e6d\u012bb discusses the rebellion in the context of competition between \nlocal eastern Iranian leaders and newly emerging Arab elites in Khurasan.34 Likewise, Kur\u016bsh \n\u1e62\u0101lih\u012b and Jav\u0101d Bahr\u0101miniy\u0101 maintain that al-\u1e24\u0101rith\u2019s goal was to implement economic \nand social reforms to benefit local people living under Umayyad authority.35 \n\nRobert Haug places the rebellion in the context of a frontier region in which various \npolitical groups coexisted and reacted differently to the Umayyad incorporation of eastern \nIranian territories.36 Haug questions the presumed centrality of religion to the rebellion \nand instead focuses on al-\u1e24\u0101rith\u2019s opposition to the Marw\u0101nids, which attracted Arabs \nand non-Arabs alike.37 Recently, Stuart Sears has drawn attention to another local aspect \nof the revolt on the basis of numismatic evidence. He analyzes a group of silver coins \nissued by al-\u1e24\u0101rith in Balkh and the silver dirhams countermarked by the Hephthalites \nof Bactria in support of al-\u1e24\u0101rith. The participation of the Hephthalites in this rebellion \nwas already discussed by Shaban,38 but Sears is the first to use numismatic evidence for \nthis purpose.39 One more scholar should be mentioned here, although his study deals with \nthe Abbasid revolution that took place after al-\u1e24\u0101rith\u2019s revolt had already been subdued. \n\u00c9tienne de La Vaissi\u00e8re highlights the sociopolitical situation in the region of Marw where \n\n32.  Gibb, Arab Conquests, 78.\n33.  M. A. Shaban, The \u02bfAbb\u0101sid Revolution (Cambridge: Cambridge University Press, 1970), 118. \n34. \u02bf A. M. al-Kha\u1e6d\u012bb, \u1e24uk\u016bmat-i Ban\u012b Umayya dar Khur\u0101s\u0101n, trans. B. Musav\u012b (Tehran: Intish\u0101r\u0101t-i T\u016bk\u0101, \n\n1357/1978). Agha has similar ideas about the role of Iranians in the Abbasid revolution; see Agha, Revolution. \n35.  K. \u1e62\u0101lih\u012b and J. Bahr\u0101miniy\u0101, \u201cMu\u1e6d\u0101li\u02bfa-yi ta\u1e6db\u012bq\u012b qiy\u0101mah\u0101-yi \u02bfAbd al-Ra\u1e25m\u0101n b. Ash\u02bfas va \u1e24\u0101rith b. \n\nSurayj,\u201d Pazh\u016bhishn\u0101ma-yi ta\u02ber\u012bkh-i isl\u0101m 10 (1392sh/2013): 79\u2013105.\n36.  These territories were Bactria, Sogdiana, and Khwarazm. \n37.  Haug, Eastern Frontier, 141\u201343.\n38.  Shaban, \u02bfAbb\u0101sid Revolution, 6\u201314.\n39.  Sears, \u201cRevolt of al-\u1e24\u0101rith ibn Surayj,\u201d 377\u2013405. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  524\n\nAb\u016b Muslim (d. 137/755) rose to power. As La Vaissi\u00e8re shows, Ab\u016b Muslim successfully \nmanaged local politics for his own ends, which culminated in his domination of the region. \nHe convincingly argues that Ab\u016b Muslim formulated his mission using local vocabulary \nand symbols, particularly the black garments that were such an important symbol to the \nindigenous population and that had already been used by al-\u1e24\u0101rith before him.40 As I argue \nbelow, it is exactly this awareness of local sentiments and concerns, including the use of \nblack garments, that explains the support received by al-\u1e24\u0101rith\u2019s movement.", "start_char_idx": 29236, "end_char_idx": 32344, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0b67b07d-e172-4c85-8b95-22beee94b215": {"__data__": {"id_": "0b67b07d-e172-4c85-8b95-22beee94b215", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "327f39f0-87b7-408d-a597-92cffbf45431", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "2a1098d05061fee866244b333143b9ee948727cdfcfff7a42b8cf5b712e2a33f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4c97baa6-26a4-487a-9d23-f178817ee5c0", "node_type": "1", "metadata": {}, "hash": "0c79e252010fabd073382fd8b8a5a6e95a5ae11cc487a8b7369fe1988be4bc88", "class_name": "RelatedNodeInfo"}}, "text": "My reconstruction of the rise and fall of al-\u1e24\u0101rith\u2019s movement, therefore, builds on the \nwork of scholars who have already considered the local context from one or more points \nof view. It is, for instance, indebted to Haug\u2019s emphasis on fragmentation within Khurasani \nsociety due to the region\u2019s position as a frontier. In fact, it was precisely al-\u1e24\u0101rith\u2019s ability \nto appeal to different groups for different reasons that explains his initial success. In that \nsense, my study also follows the approach applied by La Vaissi\u00e8re in explaining the very \nsuccessful, albeit later, efforts of Ab\u016b Muslim to drum up local support for his revolutionary \nmovement. For al-\u1e24\u0101rith, it was such local support, I contend, that played a crucial role in \nthe course of the revolt, and it was the withdrawal of this local support that marked the \nbeginning of the end of his uprising. By contrast, I will show that some of the explanations \nproposed for his revolt, including al-\u1e24\u0101rith\u2019s religious identity and the idea that his \nmovement was motivated by fiscal discrimination against converts, are unfounded.\n\nAl-\u1e24\u0101rith b. Surayj \n\nAl-\u1e24\u0101rith belonged to the tribe of Tam\u012bm. Surayj, his father, lived in the garrison of Basra \nin the quarter of the Ban\u016b Muj\u0101shi\u02bf and is known to have received a stipend (\u02bfa\u1e6d\u0101) of 700 \ndirhams, which means that he was a member of the fighting forces (muq\u0101tila).41 Whether \nal-\u1e24\u0101rith was born in Khurasan or was sent there is not clear. Al-Kha\u1e6d\u012bb remarks that \nal-\u1e24\u0101rith was from Dabussiya, which was an Arab Muslim garrison in Sogdiana.42 \n\nAl-\u1e24\u0101rith\u2019s first appearance in history is as a soldier in the Arab Muslim army of Khurasan \nat the battle of Paykand, near Bukhara on the right bank of the Amu Darya, in 108/727\u201328. \nWhen T\u00fcrgesh forces blocked the irrigation canal and deprived the Muslim army of drinking \nwater, al-\u1e24\u0101rith appears on the stage as a hero. He encourages the soldiers of Tam\u012bm and \nQays to fight the Turks and eventually succeeds in pushing the enemy back from the canal.43 \nNot much is known about al-\u1e24\u0101rith after this incident until the beginning of his revolt in \nthe garrison of Andkhud. \n\nAl-\u1e24\u0101rith started his rebellion by inviting people to the application of the Qur\u02be\u0101n and \nthe sunna and allegiance to the leadership of the Elected One. Such leadership could have \nbeen legitimized only via a sh\u016br\u0101, or an assembly of pious Muslim leaders. The first two \nelements of al-\u1e24\u0101rith\u2019s program (adherence to the Qur\u02be\u0101n and the sunna) were fundamental \nreligious tenets for all Muslims, but the insistence on a sh\u016br\u0101 was highly political, as it \n\n40.  La Vaissi\u00e8re, \u201c\u02bfAbb\u0101sid Revolution,\u201d 110\u201346.\n41.  Al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 12:110. \n42.  Al-Kha\u1e6d\u012bb, \u1e24uk\u016bmat-i Ban\u012b Umayya, 105. Wellhausen mentions the same thing in Arab Kingdom, 464.\n43.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1513\u201314.\n\n\n\n525  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ncalled into question the very basis of Umayyad political legitimacy. Establishing a sh\u016br\u0101 \nwas thus a rebellious act, removing decision-making power from the caliph and placing it \nin the hands of an assembly of Arab Muslim elites in Khurasan, to which al-\u1e24\u0101rith belonged.", "start_char_idx": 32347, "end_char_idx": 35506, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4c97baa6-26a4-487a-9d23-f178817ee5c0": {"__data__": {"id_": "4c97baa6-26a4-487a-9d23-f178817ee5c0", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0b67b07d-e172-4c85-8b95-22beee94b215", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "64ffa4e036c09acdcd64d7ec06124e045c2e08b4f79e2eb5e916a9db4cfa0322", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dd7e2957-6c8e-497c-b515-74e9f8850769", "node_type": "1", "metadata": {}, "hash": "d2bff8391b82dcbd6c528aac398ce10127d235fab352ea36d823b2829e1aadca", "class_name": "RelatedNodeInfo"}}, "text": "La Vaissi\u00e8re argues that al-\u1e24\u0101rith\u2019s call for al-ri\u1e0d\u0101 was in fact a way to invoke his own \nleadership.44 According to this view, al-\u1e24\u0101rith appealed for al-ri\u1e0d\u0101 because it necessitated a \nsh\u016br\u0101, in which he would play a major role, and which would thus give him power over all \nappointments in Khurasan. Al-\u1e24\u0101rith\u2019s intention to rebel was known to some Arab notables \nalready before his calling for the sh\u016br\u0101. When he invited people to join his cause in Balkh, \nQa\u1e6dan b. \u02bfAbd al-Ra\u1e25m\u0101n, an Arab Muslim figure from the garrison in Balkh, responded that \nhe would not trust al-\u1e24\u0101rith\u2019s words even if \u201c[the archangel] Gabriel stands on his right and \nMichael on his left.\u201d45 Clearly, Qa\u1e6dan did not believe al-\u1e24\u0101rith\u2019s claim that his movement \nwas purely or merely a call to adherence to the Qur\u02be\u0101n and the sunna. Rather, he suspected \na far more personal motive. \n\nThe Umayyad authorities soon became aware of al-\u1e24\u0101rith\u2019s political ambitions, and he \nwas punished. Al-\u1e6cabar\u012b mentions that al-\u1e24\u0101rith was whipped publicly in Balkh by a certain \nal-Tuj\u012bb\u012b during the governorship of Junayd b. \u02bfAbd al-Ra\u1e25m\u0101n (in office 111\u201316/730\u201334).46 \nAl-Bal\u0101dhur\u012b writes that he was whipped for his refusal to be a jan\u012bba, or subordinate, to a \ncertain Murra, who stood above al-\u1e24\u0101rith in administrative rank.47 Others, however, ascribe \nthe punishment to al-\u1e24\u0101rith\u2019s political ambitions. Kh\u0101lid al-Qasr\u012b (d. 126/743), the governor \nof Iraq, assumed that al-\u1e24\u0101rith wanted to be caliph but dismissed this prospect, saying, \n\u201cHow remote are the means of the caliphate from a saddle?\u201d48 The personal ambitions \nascribed to al-\u1e24\u0101rith by these historical figures in Umayyad service could very well explain \nsome of al-\u1e24\u0101rith\u2019s strategic choices, such as joining forces with the T\u00fcrgesh Turks and \nattaching himself to local Bactrian rulers (see below). But how did his political agenda \nappeal to the Arab Muslim soldiers of the garrison in Andkhud? \n\nAl-\u1e24\u0101rith\u2019s Revolt and Arab Support\n\nThe rebellion of al-\u1e24\u0101rith should be considered in the context of a series of political and \nmilitary interactions in Khurasan initiated by Umayyad attacks. These affected various local \nactors differently, laying the ground for al-\u1e24\u0101rith\u2019s clever appeal to these different local \ngroups with specific arguments and programmatic points. In the early eighth century CE, \nUmayyad armies led by Qutayba b. Muslim al-B\u0101hil\u012b (d. 96/715) incorporated Bactria and \nSogdiana into the political structure of Umayyad Khurasan through campaigns of conquest. \nWhen the Umayyad armies reached Chach, a city located on the right bank of the Syr Darya \nriver, they entered the world of the steppe, a region from where nomadic bands of warriors \nhad appeared to attack sedentary societies and create nomadic empires.49 Shortly after the \n\n44.  La Vaissi\u00e8re, \u201c\u02bfAbb\u0101sid Revolution,\u201d 136.\n45.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1657. Ibn A\u02bftham al-K\u016bf\u012b calls his followers \u201cpeople of corruption\u201d in Fut\u016b\u1e25, 7:283.\n46.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1567.\n47.  Al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 12:111.\n48.  Ibid.", "start_char_idx": 35508, "end_char_idx": 38541, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dd7e2957-6c8e-497c-b515-74e9f8850769": {"__data__": {"id_": "dd7e2957-6c8e-497c-b515-74e9f8850769", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4c97baa6-26a4-487a-9d23-f178817ee5c0", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "f49f037ff57be63160d3c94a2f970fa13746c189de8770d289551a261a50ff5e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d1ef1e83-f40c-40cc-8d01-c4b974e16f83", "node_type": "1", "metadata": {}, "hash": "284f412335ff1859c1e1fa57ef1933d86e6fe17cb15fc114937e705284c2db33", "class_name": "RelatedNodeInfo"}}, "text": "48.  Ibid.\n49.  For these nomadic empires, see C. Beckwith, Empires of the Silk Road: A History of Central Eurasia from \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  526\n\nUmayyad conquests, the T\u00fcrgesh Turks united under the leadership of the Qagh\u0101n S\u00fcl\u00fc (r. \n716\u201336 CE). They fought the Umayyads for control of Sogdiana, which led to two decades of \nwar. The T\u00fcrgesh defeated the Umayyad troops in the battle of the \u201cDay of Thirst\u201d (yawm \nal-\u02bfa\u1e6dsh) in 106/724 and in the battle of the \u201cDay of the Mountain Pass\u201d (yawm al-shi\u02bfb) \nin 112/731.50 The nomadic nature of the T\u00fcrgesh Turks and their highly mobile cavalry, \nwhich could operate around the year and under diverse geographic conditions, put them \nat an advantage vis-\u00e0-vis the Umayyads. The Umayyads, in turn, relied on both lightly \nand heavily armored cavalry (al-mujarrada and al-mujawwafa). The T\u00fcrgesh policy of \nplundering ensured that even when the Turks lost a battle, there was not much left for the \nUmayyad forces to gain. Similarly, the Turks\u2019 nomadic tradition meant that the Umayyads \nwere unable to impose regular taxes on them even if they did conquer their territories.51 \n\nThe continuing T\u00fcrgesh-Umayyad warfare put enormous pressure on the Umayyad \nsoldiers in Khurasan, which laid the foundation for al-\u1e24\u0101rith\u2019s support among the Arab \ntroops. Al-\u1e24\u0101rith\u2019s plan to establish an independent government was attractive to Arab \nMuslim soldiers for several reasons. Independence would end the war in the east. The \nArab troops were exhausted from the war with the T\u00fcrgesh Turks. Moreover, the Iraqi \nsoldiers, who had by now become integrated in social and economic life in Khurasan, were \nparticularly disappointed by the Umayyad losses.52 Unlike the Syrian troops, who were loyal \nto the caliph, the Iraqis were more interested in retaining their socioeconomic position in \nthe region. Before al-\u1e24\u0101rith\u2019s rebellion, the Iraqis of Khurasan had sent a delegation to the \ngovernor of Iraq to complain: \u201cWe are on a frontier, facing the enemy in an endless war. \nEach one of us wears the steel armor to the point that it is connected to his skin \u2026, but \nyou are in a province where you live in prosperity wearing colorful and exquisite dress.\u201d53 \nAl-\u1e24\u0101rith\u2019s promise to establish just government on the basis of sh\u016br\u0101 with the aim of \nlimiting the caliph\u2019s burdensome military policies would have been an incentive for these \ntroops to join his revolt.\n\nThe Local Context and the Role of Bactrian Leaders\n\nArab Muslim control of the frontier region of Khurasan was far from secure or \ncomprehensive. This was due in part to the geography of Umayyad Khurasan, which \nbelonged to the Pamir-Makran \u201cshatter zone.\u201d54 An important characteristic of this shatter \n\nthe Bronze Age to the Present (Princeton, NJ: Princeton University Press, 2009). The most recent study on this \nsubject is W. Ball, The Eurasian Steppe: People, Movement, Ideas (Edinburgh: Edinburgh University Press, 2021). \nOn the Umayyads\u2019 reaching Chach (modern Tashkent) and its consequences, see Haug, Eastern Frontier, 111\u201337.\n\n50.  Blankinship, End of the Jih\u0101d State, 126\u201328, 155\u201361. For a discussion on the battle the \u201cDay of the Mountain \nPass,\u201d see S. S. Agha, \u201cThe \u2018Battle of the Pass\u2019: Two Consequential Readings,\u201d Bulletin of the School of Oriental and \nAfrican Studies 63, no. 3 (2000): 340\u201355.\n\n51.", "start_char_idx": 38531, "end_char_idx": 41904, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d1ef1e83-f40c-40cc-8d01-c4b974e16f83": {"__data__": {"id_": "d1ef1e83-f40c-40cc-8d01-c4b974e16f83", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dd7e2957-6c8e-497c-b515-74e9f8850769", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "b7b27d01d85b3d113692dcb71760d76a5a94fd76e88e0ab76f4ea6a3beaac8d1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bd4a35ca-eacb-4647-8d10-ecdf5b737f8e", "node_type": "1", "metadata": {}, "hash": "6a683b7c265a38365d28ba06176fb52789bac0c98b100a5288cfed98bed5dfbc", "class_name": "RelatedNodeInfo"}}, "text": "3 (2000): 340\u201355.\n\n51.  Blankinship, End of the Jih\u0101d State, 126.\n52.  Ibid., 126\u201328.\n53.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1460\u201361.\n54.  The Pamir-Makran shatter zone was created by a tectonic collision that formed a \u201cmassive system of \n\nmountain chains.\u201d See S. R. Bowlby and K. H. White, \u201cThe Geographical Background,\u201d in The Archaeology of \nAfghanistan from Earliest Times to the Timurid Period, ed. R. Allchin and N. Hammond, rev. ed., ed. W. Ball \n\n\n\n527  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nzone is its extreme geographical diversity. The plains contain large areas of desert, marshes, \nrivers, and high hills, all situated together in one region. This terrain posed significant \nlogistical difficulties for the Arab Muslim invaders, who had no experience with this kind \nof geography. Umayyad Khurasan also had a diverse population with a variety of religious \ngroups.55 These factors meant that Umayyad control in the region was limited, often \nconfined to garrison towns established outside existing urban spaces. \n\nArabic narratives describe the trials that the Umayyads endured in their efforts to control \nKhurasan. The main challenges lay, on the one hand, in settling Arabs in Khurasan,56 keeping \nthe Arab tribal leaders loyal to the Umayyad caliphs, and uniting them in defense of the \nnortheastern frontier,57 and, on the other hand, in imposing Umayyad authority over local \nindependent, warlike Iranian and Turkic rulers who moved between their winter capitals \non the plains and their summer capitals in the mountains.58 Other challenges included \nmaximizing provincial revenue and organizing the province\u2019s administration.59 The difficulty \nthe Umayyads experienced in dealing with these diverse issues is indicated by the frequent \nchanges of governors between 86 and 130/705\u20134760 as well as by the eruption of intertribal \nwars among the Arabs of Khurasan61 and various rebellions led by local rulers and Arab \nMuslim elite members. The rebellion of al-\u1e24\u0101rith occurred within this complicated regional \npolitical situation. The Umayyads were at war with the nomadic T\u00fcrgesh confederation, \nwhich was as ambitious and expansionist as the Umayyads were. This had an impact on local \nArab troops. Local Arab Muslim elites also resented the Umayyads\u2019 centralizing policies, and \nthey shared these resentments with Arab elites in other provinces. At the same time, the \nUmayyads had to deal with numerous Sogdian and Bactrian rulers who made alliances with \noutside powers to secure their own political priorities.\n\nIn the early eighth century CE, Bactria and Sogdiana were controlled by a number \nof local independent rulers. However, most of them recognized the overlordship of the \nQagh\u0101n of the Western Turks.62 To protect their positions, these local rulers shifted their \n\n(Edinburgh: Edinburgh University Press, 2019), 16\u201317. \n55.  Luce, \u201cFrontier as Process,\u201d 12\u201352; Haug, Eastern Frontier, 9\u201314.\n56.  Pourshariati, \u201cIranian Tradition\u201d; E. L. Daniel, \u201c\u02bfArab iii. Arab Settlements in Iran,\u201d in Encyclopaedia \n\nIranica, updated August 10, 2011, https://iranicaonline.org/articles/arab-iii.\n57.  An example is the rebellion of \u02bf\u0391bd All\u0101h b. Kh\u0101zim and his son M\u016bs\u0101 and their attempt to create de facto \n\nrule in Khurasan (Haug, Eastern Frontier, 99\u2013109).\n58.  The best example is the attempt by Yaz\u012bd b. al-Muhallab and later Qutayba b. Muslim to subdue \u1e6carkh\u0101n \n\nNizak, the Hephthalite prince of Badghis (Haug, The Eastern Frontier, 119\u2013121).", "start_char_idx": 41882, "end_char_idx": 45353, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bd4a35ca-eacb-4647-8d10-ecdf5b737f8e": {"__data__": {"id_": "bd4a35ca-eacb-4647-8d10-ecdf5b737f8e", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d1ef1e83-f40c-40cc-8d01-c4b974e16f83", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "d1c968227282a92b3a00aa841b54ec89e79f9e7c42c5c8c0317dd738419cab28", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bfc1b7ae-93d7-4feb-b54b-da109eeb0b3d", "node_type": "1", "metadata": {}, "hash": "3bd9459e1b3f01298538f0bab70b0621bf3dc4a93fe745a34e140b07e758eb85", "class_name": "RelatedNodeInfo"}}, "text": "59.  The tax reforms of Ashras al-Sull\u0101m\u012b described by al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1507\u201310, offer an example.\n60.  For instance, Sa\u02bf\u012bd b. \u02bfAbd al-\u02bfAz\u012bz was governor of Khurasan for only one year. He was replaced by Sa\u02bf\u012bd \n\nal-\u1e24arash\u012b, who also remained in office for a year. Later, Jarr\u0101h b. \u02bfAbd All\u0101\u1e25 al-\u1e24akam\u012b kept his position for just \nseventeen months. \n\n61.  For the Arab tribal war in Balkh, see al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1472\u201377.\n62.  La Vaissi\u00e8re called this situation in Sogdiana \u201cfragmentation territoriale\u201d; \u00c9. de La Vaissi\u00e8re, Samarcande \n\net Samarra: \u00c9lites d\u2019Asie centrale dans l\u2019empire abbasside (Paris: Association pour l\u2019avancement des \u00e9tudes \niraniennes, 2007), 23\u201336, 68\u201375. There are some Bactrian documents attesting to this situation in Bactria \n(documents T, Tt, U, Uu, V, X, and Y in Sims-Williams, Bactrian Documents, 1:98\u2013103, 104\u20135, 106\u201311, 113\u201315, \n\nhttps://iranicaonline.org/articles/arab-iii\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  528\n\nloyalties frequently and applied intricate political strategies. Thus, it is not a surprise that \nthe Chagh\u0101n Khud\u0101 the king of Chaghaniyan in northern Bactria, invited the Umayyads into \nhis territory to protect him from hostile neighboring rulers.63 Similarly, Gh\u016brak, the local \nruler of Samarkand, signed a peace treaty with Qutayba b. Muslim64 but later assisted the \nT\u00fcrgesh against the Umayyads.65 Gh\u016brak also appealed to the Tang emperor in China for \nhelp against the Umayyads66 but then did not hesitate to save the retreating Arab troops in \ntheir war with the T\u00fcrgesh.67\n\nControl over revenue collection, such as tribute and taxation, not only was a bone of \ncontention between local Arab elites and central Umayyad authorities but also mobilized \nlocal non-Arab rulers. The provincial revenues from Khurasan came from a variety of \nsources. The main sources of income besides booty and gifts were tribute paid in cash \n(dirham \u02bf\u0101jila) by local rulers after negotiations and the conclusion of peace treaties (\u1e63ul\u1e25) \nwith the Arab Muslim conquerors, annual tribute (dirham f\u012b kull \u02bf\u0101m), the poll tax, and \nlater the land tax (khar\u0101j).68 The taxation process involved Arab Muslim financial officials, \nlocal rulers, and taxpayers. Taxes were collected by the local rulers and delivered to the \nUmayyad financial agents. Their monopoly over tax collection benefited the local rulers \nwhile simultaneously preventing direct contact between the Arab Muslim agents and the \nlocal population, a policy that left the local rulers\u2019 financial and political authority intact.69 \n\nThe jizya, mentioned frequently in the Arabic sources, was collected from non-Muslims \nand could become a political issue at any time. When it was imposed on converts who had \naccepted Islam in the hope that they would be released from this imposition, resistance \nand even revolt sometimes ensued.70 In a frontier zone, such an imposition was fraught \n\n116\u201325, 136\u201341, 142\u201343). \n63.  A\u1e25mad b. Ya\u1e25y\u0101 al-Bal\u0101dhur\u012b, Fut\u016b\u1e25 al-buld\u0101n, ed. M. J. de Goeje (Leiden: Brill, 1866), 419\u201320.\n64.  Ibn A\u02bftham, Fut\u016b\u1e25, 7:160\u201362.\n65.", "start_char_idx": 45354, "end_char_idx": 48445, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bfc1b7ae-93d7-4feb-b54b-da109eeb0b3d": {"__data__": {"id_": "bfc1b7ae-93d7-4feb-b54b-da109eeb0b3d", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bd4a35ca-eacb-4647-8d10-ecdf5b737f8e", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "24dfb7df04e6cc3ffc90ea68fdd14da4c99195d32873cae0b012e87a8d481542", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ade1ddd5-9b21-4152-9d25-46438670db9a", "node_type": "1", "metadata": {}, "hash": "6a80df501c1d6aaea2fe4f424566c669fb835e2a3573f0e3a6cb91fe597f6c00", "class_name": "RelatedNodeInfo"}}, "text": "65.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1533\u201345.\n66.  \u00c9. Chavannes, Documents sur les Tou-kiue (Turcs) occidentaux (Saint Petersburg: Commissionnaires de \n\nl\u2019Acad\u00e9mie imp\u00e9riale des sciences, 1903), 204\u20135.\n67.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1542\u201343. \n68.  Al-Bal\u0101dhur\u012b, Fut\u016b\u1e25 al-buld\u0101n, 447\u201390; Ab\u016b Y\u016bsuf, Kit\u0101b al-Khar\u0101j (Beirut: D\u0101r al-Ma\u02bfrifa, 1399/1979). \n\nThe plunder of Paykand by Qutayba brought enormous wealth to the Arabs according to Ab\u016b Bakr Mu\u1e25ammad \nb. Ja\u02bffar al-Narshakh\u012b, Ta\u02ber\u012bkh-i Bukh\u0101r\u0101, trans. A. N. A. b. M. b. N. al-Qub\u0101v\u012b, summarized by M. b. Zafar, ed. M. \nT. Mudarris Ra\u017cav\u012b (Tehran: Ma\u1e6dba\u02bfa-yi Dawlat\u012b, 1362/1983), 61\u201363.\n\n69.  Athamina, \u201cTaxation Reforms,\u201d 272\u201378. D. R. Hill provides information on the income raised by the \nconquests in The Termination of Hostilities in the Early Arab Conquests A.D. 634\u2013656 (London: Luzac, 1971), \n144\u201352. A similar arrangement can be observed in Egypt. Arietta Papaconstantinou has argued that leaders of \nthe Egyptian Christian community exploited their position of authority vis-\u00e0-vis the local population as long \nas they functioned as middlemen for the Arab Muslim rulers; A. Papaconstantinou, \u201c\u2018Great Men,\u2019 Churchmen, \nand the Others: Forms of Authority in the Villages of the Umayyad Period,\u201d in Village Institutions in Egypt in \nthe Roman to Early Arab Periods, ed. D. Rathbone and M. Langellotti, 178\u201389 (London: British Academy, 2020). \n\n70.  In Egypt, too, Arab officials continued levying the jizya on converts, which led to protests. People showed \nup to protest the situation at the governmental palace in Fustat; P. M. Sijpesteijn, Shaping a Muslim State: The \nWorld of a Mid-Eighth-Century Egyptian Official (Oxford: Oxford University Press, 2013), 193\u201395. See also D. \nC. Dennett, Conversion and the Poll Tax in Early Islam (1950; repr., New Delhi: Idarah-i Adabyat-i Delli, 2000), \n\nhttp://centaur.reading.ac.uk/view/creators/90004197.html\n\n\n529  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nwith danger, since the discontented could join forces with the T\u00fcrgesh Turks. Indeed, the \nUmayyad jizya policy angered local Sogdian converts who appealed to the T\u00fcrgesh for \nhelp against the Arab Muslim authorities in Khurasan. But did the jizya policy in Sogdiana \nreally trigger al-\u1e24\u0101rith\u2019s rebellion? As noted above, some scholars have argued that this \nwas the case. However, it does not appear that the jizya issue was particularly important \nfor al-\u1e24\u0101rith at the beginning of his uprising, although he subsequently exploited the \ndiscontent around this tax when he needed local support. Before discussing that, however, \nwe need to ask why these Muslim converts chose to revolt rather than negotiate with the \nUmayyad authorities. \n\nThe Umayyad jizya policy helped al-\u1e24\u0101rith gain local support for his revolt once it \nhad started. But it was not the direct cause of his rebellion. The jizya was a recurring \npolitical issue that had plagued previous governors of Khurasan when al-\u1e24\u0101rith served the \ngovernment.", "start_char_idx": 48442, "end_char_idx": 51418, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ade1ddd5-9b21-4152-9d25-46438670db9a": {"__data__": {"id_": "ade1ddd5-9b21-4152-9d25-46438670db9a", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bfc1b7ae-93d7-4feb-b54b-da109eeb0b3d", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "41d6432a10f5a299142ca826610cdf5df42a5b5e78a57453a242e8a280085653", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8e19086e-84df-4bbd-bbac-368562bc4484", "node_type": "1", "metadata": {}, "hash": "2adbd3544a549a48051547066b25f164863320a2b8f00682b1924211dba6948f", "class_name": "RelatedNodeInfo"}}, "text": "It caused problems during the reign of Caliph \u02bfUmar II (r. 99\u2013101/717\u201320), \nwhose piety and justice are praised in the chronicles particularly because he abolished the \npractice of demanding the jizya from converts.71 However, lifting the jizya from converts \nin Khurasan may have been an act not of sheer piety but rather of Realpolitik. Al-\u1e6cabar\u012b \nmentions that in the year 100/719, the governor of Khurasan, al-Jarr\u0101\u1e25 b. \u02bfAbd All\u0101h \nal-\u1e24akam\u012b (d. 111/730), sent a delegation (wafd) to the caliph. Usually, such delegations \nrepresented Arab Muslim elites of the province and defended their interests.72 In this case, \nhowever, a local mawl\u0101 (client) of the Ban\u016b \u1e0cubba named \u1e62\u0101li\u1e25 b. \u1e6car\u012bf, known as Ab\u016b \nal-\u1e62ayd\u0101, was part of the delegation. He was not a Sogdian, but he was a recent convert who \nwas well aware of the situation in the region. He complained to the caliph: \n\nThere are 20,000 maw\u0101l\u012b fighting alongside Muslim soldiers without receiving a \nsalary or rations (bi-l\u0101 \u02bfa\u1e6d\u0101 wa-l\u0101 rizq), and another 20,000 of the protected people \n(ahl al-dhimma) who converted to Islam but still have to pay the jizya. And the amir \n[al-Jarr\u0101\u1e25] who came to Khurasan is a harsh man who discriminates between people \nand loves his own tribe. He is a sword of al-\u1e24ajj\u0101j (sayf min suy\u016bf al-\u1e24ajj\u0101j) who rules \nby oppression and hostility.73 \n\nIn light of the presence of the T\u00fcrgesh in Khurasan and their relation to the local \npopulation, the caliph must have been aware of the danger developing in the east. \nIt highly likely (though not certain) that he declared his decision to exempt all converts \nfrom payment of the jizya with the eastern situation in mind.74 In a similar decision, in \n106/725 the governor of Khurasan Asad b. \u02bfAbd All\u0101h al-Qasr\u012b (d. 120/737) ordered that jizya \n\n104\u201313.\n71.  See A. Borrut, \u201cEntre tradition et histoire: Gen\u00e8se et diffusion de l\u2019image de \u2018Umar II,\u201d M\u00e9langes de \n\nl\u2019Universit\u00e9 Saint-Joseph 58 (2005): 329\u201369; J. Tannous, The Making of the Medieval Middle East: Religion, \nSociety, and Simple Believers (Princeton, NJ: Princeton University Press, 2018).\n\n72.  For details on the wafd, see M. Tillier, \u201cRepr\u00e9senter la province aupr\u00e8s du pouvoir imp\u00e9rial: Les \nd\u00e9l\u00e9gations (wuf\u016bd) \u00e9gyptiennes aux trois premiers si\u00e8cles de l\u2019Islam,\u201d Arabica 67, no. 2\u20133 (2020): 125\u201399.\n\n73.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1353\u201354.\n74.  Ibid., 9:1354.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  530\n\nnot be taken from converts to prevent them from joining the T\u00fcrgesh. However, his policy \nwas discontinued when he was dismissed in 109/728.75 In 110/729, the governor Ashras \nal-Sull\u0101m\u012b (d. 111/730) attempted to reinstate Asad\u2019s policy while also tasking Ab\u016b al-\u1e62ayd\u0101 \nwith converting people to Islam.", "start_char_idx": 51419, "end_char_idx": 54158, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8e19086e-84df-4bbd-bbac-368562bc4484": {"__data__": {"id_": "8e19086e-84df-4bbd-bbac-368562bc4484", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ade1ddd5-9b21-4152-9d25-46438670db9a", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "8c817ecae5c7f52074411ab6fc0a53df59cd6f36f3bd3fa11b02e642cf741a9d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0511df95-3b58-4149-9579-2d38a7264c0d", "node_type": "1", "metadata": {}, "hash": "646015857c037d22e802d31b11a9ed19d0f3b6d1a6d023ff33e820adef47da37", "class_name": "RelatedNodeInfo"}}, "text": "However, Gh\u016brak objected, pointing to the financial loss \nthe policy would cause.76 The sources regularly quote Umayyad governors offering the \nsame argument, making it something of a topos.77 For local non-Muslim rulers, however, \nany active conversion policy had a direct negative effect on their income base. Moreover, \nconversion created new social ties for the converts, decreasing the rulers\u2019 local support \nbase in general terms, as well.78 Sogdian rulers thus attempted to stop this undermining of \ntheir lucrative role as local tax collectors. Under pressure from Sogdian rulers, the Muslim \nauthorities instituted new criteria for exemptions from the jizya: converts seeking such \nexemptions had to prove that they were good Muslims, circumcised, praying regularly, \nand able to recite the Qur\u02be\u0101n. In response to this ruling, Sogdian converts in Samarkand \nprotested, but their complaints were suppressed and their leaders, including Ab\u016b al-\u1e62ayd\u0101 \nand Bishr b. Jarm\u016bz, were arrested. Further, Umayyad fiscal administrators humiliated \nsome local notables by ripping their clothes, putting their belts around their necks, and \ntaking the jizya by force. As a result, Sogdian converts sought the aid of the T\u00fcrgesh Turks \nagainst the Muslim government.79 \n\nDuring the anti-jizya protests in Sogdiana, al-\u1e24\u0101rith was based in Ashras al-Sull\u0101m\u012b\u2019s \ncamp. He witnessed all these events but showed no interest in supporting the protests \nagainst the imposition of the jizya on converts. His revolt commenced a full six years after \nthese events took place, which makes it unlikely that this was the rebellion\u2019s main trigger. \nMoreover, he issued his call for revolt not in Sogdiana but in the garrison of Andkhud on \nthe Bactrian side of the Amu Darya. These facts indicate that the Umayyad jizya policy in \nSogdiana was not the cause of al-\u1e24\u0101rith\u2019s revolt in Bactria. However, as we will see later, he \ndid exploit the jizya issue to attract Sogdian converts once his revolt was underway. \n\nThe Beginning of al-\u1e24\u0101rith\u2019s Revolt\n\nAl-\u1e24\u0101rith launched his rebellion in 116/734 in the Andkhud garrison and counted on the \nsupport of its Arab Muslim soldiers. Unexpectedly, he did not move to Marw, the political \ncenter of Khurasan, but instead marched toward Balkh, where the garrison of Baruq\u0101n was \nlocated. Was this accidental or a calculated military move? What could al-\u1e24\u0101rith hope to \nfind in Balkh?\n\nAccording to al-\u1e6cabar\u012b, al-\u1e24\u0101rith marched on Balkh with four thousand troops belonging \nto Tam\u012bm and Azd who had joined him from the Andkhud garrison. He first encountered \nArab Muslim forces under Na\u1e63r b. Sayy\u0101r (d. 131/749), head of the garrison of Baruq\u0101n, \nwhich is said to have housed ten thousand troops from various Arab tribes. Al-\u1e24\u0101rith invited \n\n75.  Blankinship, End of the Jih\u0101d State, 125, 127.\n76.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1508.\n77.  Sijpesteijn, Shaping a Muslim State, 193\u201395.\n78.  I discuss the problems created by conversion in a Bactrian household in \u201cBetween Turks and Arabs.\u201d\n79.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1507\u201310; Athamina, \u201cTaxation Reforms,\u201d 278.\n\n\n\n531  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nNa\u1e63r and other Arab Muslim elites to heed his call for the application of the Qur\u02be\u0101n and the \nsunna and for allegiance to the leadership of the Elected One, but his message was rejected.", "start_char_idx": 54159, "end_char_idx": 57475, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0511df95-3b58-4149-9579-2d38a7264c0d": {"__data__": {"id_": "0511df95-3b58-4149-9579-2d38a7264c0d", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8e19086e-84df-4bbd-bbac-368562bc4484", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "409170a1869d3956a6a9a6506ee2f0f6bdfa00985f66eb510878f18daeb0b48a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fb351398-e6ae-488c-974e-298e950ddb56", "node_type": "1", "metadata": {}, "hash": "508fe0c0068c09697375a5dd953be04ac100010c55e4c5d7fdc519f233dd3b15", "class_name": "RelatedNodeInfo"}}, "text": "After a quick skirmish, Na\u1e63r fled,80 though the reason for his flight is not given. Possibly \nhe did not want to witness another conflict like the one he had seen earlier in Balkh when \nArab Muslim soldiers had refused to fight the T\u00fcrgesh. In that instance, the soldiers had \nmutinied, and the situation rapidly turned into a tribal war between troops from Rab\u012b\u02bfa and \nthose from Yaman. Na\u1e63r had been able to suppress the rebels only with the help of troops \nsent to him by the Chagh\u0101n Khud\u0101.81 \n\nAfter capturing Baruq\u0101n, al-\u1e24\u0101rith appointed Sulaym\u0101n b. \u02bfAbd All\u0101h b. Kh\u0101zim governor \nof Balkh. The Ibn Kh\u0101zim family had shown opposition to Umayyad rule on several occasions. \nSulaym\u0101n\u2019s brother was the famous M\u016bs\u0101 (d. 85/704\u20135) who had established de facto rule in \nTirmidh after tribal leaders, provoked by \u02bfAbd al-Malik (r. 65\u201386/685\u2013705), had killed his \nfather \u02bfAbd All\u0101h b. Kh\u0101zim in 72/691. Ibn Kh\u0101zim\u2019s family had also supported \u02bfAbd All\u0101h \nb. Zubayr (d. 73/692) during the second fitna (61\u201373/680\u201392).82 Al-\u1e24\u0101rith\u2019s appointment of \nSulaym\u0101n was not only a declaration of his anti-Umayyad intentions but also an attempt to \ngain the support of the remaining members of Ibn Kh\u0101zim\u2019s family, who were known for \ntheir long struggle against the Umayyads. The repeated participation in different revolts by \nmembers of the Umayyad elite is also addressed in the contributions of Petra Sijpesteijn and \nHannah-Lena Hagemann to this issue. It raises interesting questions about the Umayyad \npolity\u2019s apparent ability and desire to restitute and reintegrate members of its elite who had \nshown temporary dissatisfaction and disagreement with its policies. And it challenges the \ndefinition of a rebellion as constituting an absolute and definite break between rebels and \nrepresentatives of the central authority, as raised in the introduction. \n\nIbn Kh\u0101zim\u2019s complaints about Umayyad central power were similar to those of other \nlocal Arab Muslim elites. As the main consumers of provincial revenues, they rejected \nthe caliph\u2019s attempts to limit their autonomy or their access to provincial resources.83 \nAny encroachment on what they perceived as their right was opposed, often by force. \nThe resentment of local Arab elites about expanding Umayyad administrative power and \nthe resulting competition over local resources seem to have been recurring motifs in \nrevolts throughout the Umayyad empire in this period, including revolts in Egypt, Iraq, and \nKhurasan as discussed by Hagemann, Sijpesteijn, and Alon Dar in this issue.84\n\nAl-\u1e24\u0101rith celebrated his victory over Na\u1e63r b. Sayy\u0101r by striking coins in Balkh. Both the \nlegend \u201cGod commanded justice for the Triumphant One\u201d (amara All\u0101h bi-l-\u02bfadl li-l-Man\u1e63\u016br) \non his coins and the legend \u201cO Victorious\u201d (y\u0101 Man\u1e63\u016br) that was reportedly used as a slogan \n\n80.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1566\u201367.\n81.  Ibid., 9:1473\u201377.\n82.  Ibid., 9:1568.\n83.  For example, al-\u1e24akam\u012b al-Ghif\u0101r\u012b rejected Mu\u02bf\u0101wiya\u2019s request for tribute (ibid., 7:110). Qutayba directly \n\nwarned Caliph Sulaym\u0101n, saying that \u201che will dismiss the caliph like he removes his shoe\u201d (ibid., 8:1283\u201385). \n84.", "start_char_idx": 57477, "end_char_idx": 60600, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fb351398-e6ae-488c-974e-298e950ddb56": {"__data__": {"id_": "fb351398-e6ae-488c-974e-298e950ddb56", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0511df95-3b58-4149-9579-2d38a7264c0d", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "4a6545371a4def89240765f844d0bc9846807405d9ff5f449445d469a7f281ac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "75fd76fb-601c-4e6e-b5f4-60bb2824ccf9", "node_type": "1", "metadata": {}, "hash": "282fd2ff6ee2df5f3c6c651a579609651480649030b361b68afe409db09f801a", "class_name": "RelatedNodeInfo"}}, "text": "84.  See also Yaacov Lev on the Coptic-Arab revolts in early eighth-century CE Egypt: Y. Lev, \u201cCoptic \n\nRebellions and the Islamization of Medieval Egypt (8th\u201310th Century): Medieval and Modern Perceptions,\u201d \nJerusalem Studies in Arabic and Islam 39 (2002): 303\u201344.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  532\n\nby his followers announced the arrival of a new government whose priority was justice. The \ntitle Man\u1e63\u016br refers to al-\u1e24\u0101rith and shows his political ambition to establish an independent \ngovernment in Khurasan.85 The act of minting coins, assigning his own appointee over \nBalkh, and insisting on a sh\u016br\u0101 to decide on all further appointments in Khurasan were acts \nof rebellion against the Umayyad authorities. \n\nIn Balkh, al-\u1e24\u0101rith was in a position to reach out to three different groups. The first two \ngroups were the Arab troops and members of the local elite, in particular families such \nas the Ban\u016b Kh\u0101zim. Al-\u1e24\u0101rith knew about the resentment of the Arab Muslim soldiers in \nBaruq\u0101n who had refused to fight the T\u00fcrgesh and whose resistance had been suppressed \nby Na\u1e63r b. Sayy\u0101r. More importantly, Balkh was a strategic location, and by capturing it \nal-\u1e24\u0101rith could expand the geography of his rebellion and bring local rulers over to his \nside. Balkh was on the main route to Sogdiana, where large numbers of Muslim converts \nlived, and these converts were potential recruits. For an anti-Umayyad alliance to emerge \nand the rebellion to succeed, al-\u1e24\u0101rith also needed to persuade local elites to join him. The \narguments he could use to win Arab Muslim supporters were discussed earlier, but what \ncould he offer the locals? What did they see in his revolt that was worth their support? \n\nThe answer is found in the Zayn al-akhb\u0101r (Ornament of histories), a Persian chronicle \ndealing with Ghaznavid history written by \u02bfAbd al-\u1e24ayy b. Za\u1e25\u0101k Gard\u012bz\u012b, who lived in \nthe eleventh century CE. According to Gard\u012bz\u012b, once al-\u1e24\u0101rith prevailed in Balkh, \nhe invited people to the Qur\u02be\u0101n and the sunna but also promised to maintain existing \nagreements with the \u201cprotected peoples\u201d (ahl al-dhimma), that is, mainly non-Muslim \nChristians, Zoroastrians, and Jews; to refrain from levying the khar\u0101j tax on Muslims; and \nto not oppress anyone. As a result, many people are said to have answered his call.86 In \nGard\u012bz\u012b\u2019s narrative, al-\u1e24\u0101rith\u2019s call contains various layers that need to be examined in turn.  \nAs before, the appeal to the Qur\u02be\u0101n and the sunna targeted Arab Muslims, but the newly \nintroduced promises were clearly directed at local non-Muslims and local converts to Islam. \nUsually, the agreements that al-\u1e24\u0101rith promised to respect were made not with ordinary \nnon-Muslims but with elites who had the authority to negotiate and sign agreements.  \nThe pledge not to extract the khar\u0101j from \u201cMuslims\u201d refers to the jizya that was \nsystematically being collected from converts. \n\nAl-\u1e6cabar\u012b mentions that al-\u1e24\u0101rith met Bishr b. Jarm\u016bz, an ally of Ab\u016b al-\u1e62ayd\u0101, and some \nother elite Arabs in Guzgan on his way to Marw.", "start_char_idx": 60597, "end_char_idx": 63675, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "75fd76fb-601c-4e6e-b5f4-60bb2824ccf9": {"__data__": {"id_": "75fd76fb-601c-4e6e-b5f4-60bb2824ccf9", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fb351398-e6ae-488c-974e-298e950ddb56", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "591e9e6d0545010a6ecf00bc735c5cd63c320e7269f7afe765d25a36e1ffd3f2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c42bd0d5-a134-4dc6-ad48-4435dfc17ccc", "node_type": "1", "metadata": {}, "hash": "9d48bcb8ac7e96463834c6f73474c86be155774a0451fc3b916ba0dfce1bd04e", "class_name": "RelatedNodeInfo"}}, "text": "Many of Ab\u016b al-\u1e62ayd\u0101\u2019s supporters who \nwere from Sogdiana joined al-\u1e24\u0101rith at this point, which suggests that al-\u1e24\u0101rith addressed \nSogdian converts not at the beginning of the revolt but only later, after he had taken \nBalkh, and that he promised them that they would be required to pay only the taxes that \n\n85.  Sears, who published these coins, emphasizes the ideological nature of al-\u1e24\u0101rith\u2019s message; Sears, \n\u201cRevolt of al-\u1e24\u0101rith ibn Surayj,\u201d 395. \n\n86.  Gard\u012bz\u012b, Zayn al-akhb\u0101r, 257\u201358. Gard\u012bz\u012b\u2019s narrative may come from the Akhb\u0101r wul\u0101t Khur\u0101s\u0101n (Reports \nabout the governors of Khurasan), a now-lost Arabic text compiled by Ab\u016b al-\u1e24usayn \u02bfAl\u012b b. A\u1e25mad and his \nbrother in eleventh-century CE Khurasan. Recently, Mu\u1e25ammad \u02bfAl\u012b K\u0101\u1e93im Begi has tried to reconstruct the \noriginal text by collecting relevant information from other sources. See \u1e24usayn b. A\u1e25mad al-Sull\u0101m\u012b, Akhb\u0101r \nwul\u0101t Khur\u0101s\u0101n, reconstructed by M. \u02bfA. K\u0101\u1e93im Big\u012b (Tehran: M\u012br\u0101th-i Makt\u016bb, 1390/2011), 62.\n\n\n\n533  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nwere due on all Muslims.87 Gard\u012bz\u012b\u2019s narrative, supported by the encounter reported by \nal-\u1e6cabar\u012b, indicates that it was only after al-\u1e24\u0101rith\u2019s victory at Balkh that the abolition \nof the jizya for converts became part of his reform program. This addition seems to have \nbeen motivated by a conscious effort to mobilize support among the local population. Since \nSogdian converts had been suffering from the Arab Muslim government\u2019s discrimination, \nal-\u1e24\u0101rith\u2019s adoption of Ab\u016b al-\u1e62ayd\u0101\u2019s goal to lift the jizya and establish just government \nwas an inclusive and powerful message aimed at uniting the cause of Sogdian converts with \nthat of the discontented Arab Muslim soldiers. \n\nThe third group of local Khurasanis who were attracted to al-\u1e24\u0101rith\u2019s movement played \na crucial role in the course of the revolt. Following the victory in Balkh, local Bactrian \nrulers warmly welcomed al-\u1e24\u0101rith\u2019s conquests. According to al-\u1e6cabar\u012b, a number of rulers \nin western Bactria declared their support for his revolt. They included the rulers of Guzgan, \nTarsul the dihq\u0101n (local chief) of Faryab, the shahr\u0101b (ruler) of Talaqan, and Qary\u0101qis the \ndihq\u0101n of Marw.88 \n\nUnlike the Sogdian converts, who were upset by the continuing jizya requirement, the \nBactrians do not seem to have had a problem with this imposition. The Bactrian documents \ndo not help with this line of inquiry, since the earliest evidence of taxes is later, from \nthe Abbasid period.89 The textual sources contain no references to oppressive Umayyad \ntaxation, to a policy of demanding the jizya from converts, or even to large-scale conversion \nin Bactria. The only concrete evidence of the jizya is a few coins minted in Anbir in Guzgan. \nInterestingly, these coins are silver dirhams based on the Sasanian model with the name \nof the governor of Khurasan, Yaz\u012bd b. al-Muhallab (d. 102/720), and the date 84/703, three \ndecades before al-\u1e24\u0101rith\u2019s rebellion.", "start_char_idx": 63676, "end_char_idx": 66635, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c42bd0d5-a134-4dc6-ad48-4435dfc17ccc": {"__data__": {"id_": "c42bd0d5-a134-4dc6-ad48-4435dfc17ccc", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "75fd76fb-601c-4e6e-b5f4-60bb2824ccf9", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "9e85d59a6fdadcbd1aa1a097449c878ae669e49af3510c5a0427eb0180e0a8d3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9f0bf1d4-8095-4e94-8307-88cfd4cf8e3f", "node_type": "1", "metadata": {}, "hash": "4299ffefbe0dcfb0f33c17dbcf700bcb158d276c0249e10bb3ae5bf45db647c2", "class_name": "RelatedNodeInfo"}}, "text": "The coins have different legends in Arabic, Bactrian, \nand Middle Persian and countermarks on their margins.90 On the obverse of the coins the \nname Yaz\u012bd b. al-Muhallab and the legend bi-sm All\u0101h al-\u02bfa\u1e93\u012bm, \u201cIn the name of God, the \nGreat,\u201d is written in Arabic. The image of the Sasanian king and some Middle Persian words \nare depicted as well. On the reverse, the coins have a unique and rather enigmatic Arabic \nlegend, \u201cStruck for jizya in Juzjan\u201d (\u1e0duriba jizyatan bi-l-Juzj\u0101n), as well as the name of \nZhulad, king of Guzgan (r. 80\u201391/699\u2013711), in Bactrian; the date and the place of minting are  \nin Middle Persian. The coins are countermarked by a tamgha, or stamp, representing the \nname of the local king.91 \n\nAlthough these coins make an unambiguous reference to the jizya, this term could also \nrefer to tribute in a more general sense, rather than specifically to the Islamic poll tax, which \nwas a personal tax on individuals. All in all, the combination of names and languages as well \nas the obscure and unique Arabic reference to the jizya make it difficult to understand the \n\n87.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1568.\n88.  Ibid., 9:1569.\n89.  G. Khan, Arabic Documents from Early Islamic Khurasan (London: Nour Foundation and Azimuth \n\nEditions, 2007), 92\u2013136.\n90.  H. M. Malik, Arab-Sasanian Numismatics and History during the Early Islamic Period in Iran and Iraq: The \n\nJohnson Collection of Arab-Sasanian Coins (London: Royal Numismatic Society, 2019), 1:71\u201372.\n91.  Cribb, \u201cCoinage in Afghanistan.\u201d \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  534\n\nfunction of the coins and the circumstances under which they were struck. Whether they \nwere minted on the orders of Yaz\u012bd or of Zhulad king of Guzgan for the payment of tribute \ncannot be determined with certainty. In any case, despite the coins\u2019 reference to jizya \npayments, the Muslim authorities would have found it difficult to enforce regular and strict \ntax collection in the mountainous area of western Bactria, where independent rulers largely \ncontinued to hold sway.\n\nEvidence of the levying of taxes associated with Muslim rule in Bactria comes only from \nlater periods. A Bactrian legal document from the Rob region in southern Bactria, dating \nto 525 of the Bactrian calendar, which corresponds to 747 CE, refers to taxes called \u03b3\u03b1\u03b6\u03b9\u03c4\u03bf \nand \u03b2\u03b1\u03c1\u03b9\u03c4\u03bf levied on a Bactrian household (\u03c7\u03b1\u03bd\u03bf).92 The word \u03b3\u03b1\u03b6\u03b9\u03c4\u03bf could have been the \nBactrianized form of the Arabic jizya; alternatively, it might represent the equivalent of \na former Bactrian tax.93 The khar\u0101j was collected from individuals in Bactria in the early \nAbbasid period, according to several Arabic documents dating from 138\u201360/755\u201377.94 \nHowever, all of these documents postdate al-\u1e24\u0101rith\u2019s death and cannot be regarded as \nevidence of Umayyad taxation before or during his rebellion. \n\nOther evidence confirms that conversion to Islam progressed at a slower pace in \nBactria than it did in Sogdiana. Zoroastrianism and Buddhism remained the major \nreligions in Bactria.95 Bactrian documents show that the worship of old Iranian deities \nsuch as Wakhsh, Ram-set, and Zhun continued in the region: their names are referenced \nin legal documents produced between 659 and 747 CE and96 appear as popular personal  \nnames,97 and they were worshipped in purpose-built temples.98 Bactria also continued to \n\n92.  Bactrian document W in Sims-Williams, Bactrian Documents, 1:126\u201335.\n93.", "start_char_idx": 66636, "end_char_idx": 70078, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9f0bf1d4-8095-4e94-8307-88cfd4cf8e3f": {"__data__": {"id_": "9f0bf1d4-8095-4e94-8307-88cfd4cf8e3f", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c42bd0d5-a134-4dc6-ad48-4435dfc17ccc", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "f0412476f64f0d918c051514c7c8b40943d1031a65da12de22ec47f2850e63f0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9392f958-0751-40a2-baff-bb54a327fd8b", "node_type": "1", "metadata": {}, "hash": "487a827580346699411e8f88d860ad900c1452a994b933236d8660db39ef5c4c", "class_name": "RelatedNodeInfo"}}, "text": "93.  Sims-Williams, Bactrian Documents, 2:205. My thanks to Jonathan Lee, who suggested that this could \n\nhave been the equivalent of a former tax called \u03c4\u03bf\u03b3\u03bf.\n94.  Arabic documents 1\u201323 in Khan, Arabic Documents, 92\u2013136.\n95.  There was a significant Christian presence in the region under the Sasanids, when Christianity was \n\nan important religion in the empire; see N. Sims-Williams, \u201cBar\u0161abb\u0101,\u201d in Encyclopaedia Iranica, updated \nDecember 15, 1988, https://iranicaonline.org/articles/barsabba-legendary-bishop-of-marv-and-founder-\nof-the-christian-church-in-eastern-iran; Haug, Eastern Frontier, 57. Many Hephthalites had converted to \nChristianity, and there were bishoprics in Badghis, Bushanj, and Quhistan; see C. E. Bosworth, S\u012bst\u0101n under \nthe Arabs: From the Islamic Conquest to the Rise of the \u1e62aff\u0101rids (30\u2013250/651\u2013864) (Rome: IsMEO, 1968), 8\u20139. A \nnumber of Turkic tribes had also converted en masse to Nestorian Christianity; see D. Wilmshurst, The Martyred \nChurch: A History of the Church of the East (London: East and West, 2011) and C. Baumer, The Church of the East: \nAn Illustrated History of the Assyrian Church (London: I. B. Tauris, 2016). \n\n96.  See the attestation of Wakhsh (\u03bf\u03b1\u03c7\u00fe\u03bf), the god of the Amu Darya, in the beginning of, e.g., the Bactrian \nlegal documents O, R, S, Ss, Tt, Uu, V, and U in Sims-Williams, Bactrian Documents, 1:80\u201383, 92\u201393, 94\u201395, \n96\u201397, 104\u20135, 112\u201315, 116\u201325, and in document ji in 2:138\u201339. He also appears as \u201cking of gods\u201d (\u03b2\u03b1\u03b3\u03b1\u03bd\u03bf \u01a5\u03b1\u03c5\u03bf) \nin documents O and Tt in Sims-Williams, Bactrian Documents, 1:80\u201383, 104\u20135. Ram-set is referenced in legal \ndocuments produced in 660 CE and 671 CE at Marogan market in Samingan, an area to the east of Balkh (Bactrian \ndocuments P and Q in Sims-Williams, Bactrian Documents, 1:84\u201387, 88\u201391).\n\n97.  The deity Zhun is preserved in the personal names Zhun-lad (\u201cgiven by Zhun\u201d), Zhulad, and Zhun-bandag: \nN. Sims-Williams, Bactrian Personal Names, pt. 7 of Iranisches Personennamenbuch, vol. 2, Mitteliranische \nPersonennamen (Vienna: Verlag der \u00d6sterreichischen Akademie der Wissenschaften, 2010), 65\u201366. Zhulad, the \nking of Guzgan, was also named after this deity.\n\n98.  Bactrians built temples called bagl\u0101n and nish\u0101lm in which to house the images of these deities and \n\nhttps://iranicaonline.org/articles/barsabba-legendary-bishop-of-marv-and-founder-of-the-christian-church-in-eastern-iran\nhttps://iranicaonline.org/articles/barsabba-legendary-bishop-of-marv-and-founder-of-the-christian-church-in-eastern-iran\n\n\n535  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nbe an important center of Buddhism in the region. The Chinese Buddhist pilgrim Xuanzang \nencountered substantial Buddhist communities in Bactria in 630 CE in Tirmidh, Chaghaniyan, \nKulab, Qubadiyan, Balkh, Guzgan, Gaz, and Samingan.99 Balkh alone had a hundred \nmonasteries with three thousand monks of the Hin\u0101y\u0101n\u0101 school.", "start_char_idx": 70075, "end_char_idx": 72966, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9392f958-0751-40a2-baff-bb54a327fd8b": {"__data__": {"id_": "9392f958-0751-40a2-baff-bb54a327fd8b", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9f0bf1d4-8095-4e94-8307-88cfd4cf8e3f", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "b40a587e1af8a3fdbee6013ddfdc32678ef2990fb0c740d7a0a471242499961d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "aa1e73be-5fe9-48a8-a51f-7b1bfee21937", "node_type": "1", "metadata": {}, "hash": "487c95071bf6a0a692c97fb43b2ded9d1d99be6e8ea6f287cd4c938fe4b7c84a", "class_name": "RelatedNodeInfo"}}, "text": "Xuanzang\u2019s reports have \nbeen confirmed by archaeological surveys and excavations in the region.100 Buddhism was \nstill popular in Bactria when the Korean Buddhist pilgrim Hye Ch\u2019o visited around 725\u201326 \nCE. He noted that the region was dominated by Arabs but that the local population and its \nkings were mostly Buddhist.101 It is unlikely that western Bactrian rulers, whose population \nwas still mostly Zoroastrian and Buddhist, would have been interested in al-\u1e24\u0101rith\u2019s call to \napply the Qur\u02be\u0101n and the sunna. Likewise, there were no mistreated converts to speak of \nin Bactria and thus no audience for al-\u1e24\u0101rith\u2019s promise of just government. The source of \nthe local leaders\u2019 political legitimacy was entirely different. So what attracted non-Muslim \nBactrian rulers to al-\u1e24\u0101rith\u2019s rebellion? \n\nAl-\u1e6cabar\u012b\u2019s list of Bactrian rulers who joined al-\u1e24\u0101rith highlights an important point. \nExcept for the dihq\u0101n of Marw, all of the local rulers or their family members had joined \nthe earlier revolt of Nizak \u1e6carkh\u0101n, the Hephthalite prince of Badghis, against Qutayba b. \nMuslim in 90/710.102 During the first fifty years of Arab Muslim presence, from 652 to 705 \nCE, Bactria remained largely independent. Bactrian documents of this period show that \nlocal rulers controlled their areas independently while recognizing the overlordship of the \nTurkic Qagh\u0101n.103 Arab Muslim forces mainly used Bactria as a safe passage on their way to \nraid Sogdiana, and local rulers mostly cooperated with the Umayyads. However, between \n90 and 94/710\u201313, the campaigns of Qutayba b. Muslim brought western Bactria under \nUmayyad authority, incorporating local rulers into the political structure of Umayyad \nKhurasan.104 Local leaders subsequently rose in protest under Nizak \u1e6carkh\u0101n. Qutayba, \nhowever, killed Nizak \u1e6carkh\u0101n 105 along with Badh\u0101n, the marzb\u0101n, or margrave, of Marw \n\nworship them (Bactrian documents P, Q, Tt, V, and W in Sims-Williams, Bactrian Documents, 1:84\u201387, 88\u201391, \n112\u201315, 116\u201325, 126\u201335). \n\n99.  SI-YU-KI, 38\u201349.\n100.  P. Bernard, R. Besenval, and P. Marquis, \u201cDu \u2018mirage bactrien\u2019 aux r\u00e9alit\u00e9s arch\u00e9ologiques: Nouvelles \n\nfouilles de la D\u00e9l\u00e9gation arch\u00e9ologique fran\u00e7aise en Afghanistan (DAFA) \u00e1 Bactres (2004\u20132006),\u201d Comptes rendus \ndes s\u00e9ances de l\u2019Acad\u00e9mie des inscriptions et belles-lettres 150, no. 2 (2006): 1217\u201329. The ruins of stupas are still \nvisible in various places in northern Afghanistan, including Balkh, Dawlatabad, Charkint, and Marmul; personal \nobservation, 2004\u20139. \n\n101.  Hye Ch\u2019o, Diary, 52. A similar situation is reflected in the Tang-i Safidak inscription; see J. Lee and \nN. Sims-Williams, \u201cThe Antiquities and Inscription of Tangi Safidak,\u201d Silk Road Art and Archaeology 9 (2003): \n169\u201384.\n\n102.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 8:1204\u20136. \n103.  See Bactrian documents N, Nn, P, Q, S, and T in Sims-Williams, Bactrian Documents, 1:68\u201369, 74\u201375, \n\n84\u201387, 88\u201391, 94\u201396, 98\u2013103.\n104.  Ibn A\u02bftham al-K\u016bf\u012b mentions that no one had ever suppressed the rulers in the east the way Qutayba \n\ndid (Fut\u016b\u1e25, 7:153).\n105.", "start_char_idx": 72967, "end_char_idx": 76006, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aa1e73be-5fe9-48a8-a51f-7b1bfee21937": {"__data__": {"id_": "aa1e73be-5fe9-48a8-a51f-7b1bfee21937", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9392f958-0751-40a2-baff-bb54a327fd8b", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "441f06251499ede6476b32691a0a06cfa07b348240212d435bc0dec6e070865e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "67c43f5c-fb64-4e7b-9b18-493f4b44ce4c", "node_type": "1", "metadata": {}, "hash": "665fddc0d4aba72d498c9f12171633e32e6500c31e37cb8c24f14d92b86ed9e2", "class_name": "RelatedNodeInfo"}}, "text": "105.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 8:1221; Ibn A\u02bftham, Fut\u016b\u1e25, 7:149. Al-\u1e6cabar\u012b refers to a poem in which Nizak \u1e6carkh\u0101n \n\nand his relatives are mentioned (Ta\u02ber\u012bkh, 8:1226\u201327). See also Haug, Eastern Frontier, 114\u201321.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  536\n\nal-R\u016bd.106 There were even rumors that Qutayba had poisoned the king of Guzgan,107 though \nthe royal family of Guzgan survived. \n\nTo control western Bactria, Qutayba established a network of garrisons filled with soldiers \nfrom Syria, Iraq, and the Marw region.108 Qutayba then appointed his brothers and relatives \nas commanders of these garrisons.109 These measures reduced the autonomy of western \nBactrian rulers, who joined the rebellion of al-\u1e24\u0101rith likely in order to try and recover \ntheir independence. Other Hephthalites joined al-H\u0101rith\u2019s rebellion for similar reasons. \nSome Umayyad dirhams produced in Iraq, Fars, and Marw bear the Hephthalite tamgha, a \nspecific mark of association with a certain family. Sears has argued that these dirhams are \ncountermarked to support al-\u1e24\u0101rith\u2019s movement.110 Moreover, local leaders\u2019 expressions of \nindependence by revalidating Umayyad dirhams with their own stamps was accompanied, \naccording to Sears, with financial support for al-\u1e24\u0101rith\u2019s movement. The countermarks thus \nreflect the Hephthalite rulers\u2019 attempt to reduce Umayyad power by supporting an anti-\nUmayyad rebel. The Bactrian documents show that western Bactrian leaders still had access \nto military forces at this time, and these also likely bolstered al-\u1e24\u0101rith\u2019s forces.111\n\nNot all Bactrian rulers supported al-\u1e24\u0101rith. Local notables such as the Barmak, the head \nof the Buddhist monastery of the Naw Bahar in Balkh, and his relative the Chagh\u0101n Khud\u0101, \nthe king of Chaghaniyan, did not join al-\u1e24\u0101rith.112 The Barmak\u2019s father (also called Barmak) \nhad been killed by a Nizak after he had supported Arab Muslims in the past.113 The Chagh\u0101n \nKhud\u0101 had invited Arab Muslims to help him vanquish rival kings in northern Bactria.114 \nIn all likelihood, these two holdouts were not able to stand up against the other powerful \nBactrian rulers who had joined al-\u1e24\u0101rith. However, they remained loyal to the Umayyads \nand helped them against al-\u1e24\u0101rith later when the situation allowed (as discussed below). \n\nAl-\u1e24\u0101rith\u2019s rebellious army is said to have consisted of sixty thousand Arab, Sogdian, \nand Bactrian troops, with many others also joining in for the purpose of plunder.115 \nAl-\u1e24\u0101rith habitually wore black garments and carried a black banner, which was not an \nArab tradition.116 Al-\u1e24\u0101rith\u2019s use of black quickly became a symbol of resistance against \n\n106.  Ibn A\u02bftham, Fut\u016b\u1e25, 7:152.\n107.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 8:1184\u201385.\n108.  Ibid., 8:1206\u20137.\n109.  Al-Ya\u02bfq\u016bb\u012b, Ta\u02ber\u012bkh, 2:208. \n110.  Sears, \u201cRevolt of al-\u1e24\u0101rith ibn Surayj,\u201d 380.\n111.", "start_char_idx": 76002, "end_char_idx": 78846, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "67c43f5c-fb64-4e7b-9b18-493f4b44ce4c": {"__data__": {"id_": "67c43f5c-fb64-4e7b-9b18-493f4b44ce4c", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aa1e73be-5fe9-48a8-a51f-7b1bfee21937", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "263f3b01ea0d8237c2abd4b36301301e84b122feb1b9c6c40495bb1c3d31b593", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a3bdc326-e916-4be5-9b27-bf7d9e1530f4", "node_type": "1", "metadata": {}, "hash": "53b41401b8d8f642d80a52b80ab42750cd331aa8cbbdb07f85ce0d6afa0e2ee8", "class_name": "RelatedNodeInfo"}}, "text": "111.  For instance, Bactrian local military forces and their commanders are mentioned in Bactrian document \n\nT in Sims-Williams, Bactrian Documents, 1:98\u2013103 and in document jg in 2:134\u201335. \n112.  For detailed information on the Barmak, see \u00c9. de La Vaissi\u00e8re, \u201cDe Bactres \u00e1 Balkh, par le Now Bahar,\u201d \n\nJournal asiatique 298, no. 2 (2010): 517\u201333.\n113.  Ibid., 525.\n114.  Al-Baladhur\u012b, Fut\u016b\u1e25 al-buld\u0101n, 419\u201320; al-Tabar\u012b, Ta\u02ber\u012bkh, 8:1180.\n115.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1570; Khleifat, \u201cCaliphate of Hisham b. \u02bfAbd al-Malik,\u201d 222.\n116.  Al-\u1e6cabar\u012b mentions that Mu\u1e25ammad b. al-Muthann\u0101, who led the Azdite soldiers in al-\u1e24\u0101rith\u2019s camp, \n\nhad his own flag. Most probably the Azdites\u2019 banner was not black, otherwise al-\u1e6cabar\u012b would have said so. Na\u1e63r \nb. Sayy\u0101r, who confronted al-\u1e24\u0101rith near Balkh, was astonished by al-\u1e24arith\u2019s black dress and banner (al-\u1e6cabar\u012b, \nTa\u02ber\u012bkh, 9:1575\u201376).\n\n\n\n537  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nthe Umayyads. In a poem sent to the Arab elite in Marw, the famous Umayyad-era poet \nKumayt b. Zayd al-Asad\u012b (d. 126/741) referred to the connection between black banners \nand the followers of al-\u1e24\u0101rith. For Kumayt, the black banner was a sign of support for \nthe H\u0101shimites. He asked the local elite of Marw to support al-\u1e24\u0101rith by raising black \nbanners and called the Umayyads \u201cpeople of ignorance and oppression\u201d (ahl al-\u1e0dal\u0101la wa-l-\nta\u02bfadd\u012b).117 However, the Arabic narratives, such as those of al-Bal\u0101dhur\u012b and al-\u1e6cabar\u012b, that \nwere produced in and reflect the concerns of the caliphal center give no indication that \nal-\u1e24\u0101rith\u2019s Arab Muslim soldiers dressed in black or displayed black banners. This suggests \nthat al-\u1e24\u0101rith used black dress and banners specifically to communicate with the local \npopulation, for which these symbols would have been meaningful. \n\nThe symbolism of the black dress that al-\u1e24\u0101rith used to communicate with his local \nconstituency had a long history in the pre-Islamic East. Scholars have argued that al-\u1e24\u0101rith \nexploited current messianic expectations among Muslims with his use of black symbolism.118 \nIt is true that messianic appeals related to the removal of the Umayyads had probably \nspread to Khurasan from Syria and Iraq. However, the symbolism of the color black was \nnot initially imported to Khurasan from the western lands; rather, it was an ancient symbol \nin the east that first migrated westward from Khurasan before returning in the Abbasid \nperiod, accompanied by strong messianic symbolism. The apocalyptic idea that Umayyad \nrule would come to an end a century after the hijra (emigration) of the Prophet from \nMecca to Medina was known among the Arab Muslims in Khurasan. It was mentioned in \na letter sent in 719 CE by Gh\u016brak, the king of Samarkand, to the Tang emperor, in which \nthe Sogdian ruler asked for help against the Arabs.119 It is possible that the Arab Muslims \nin Sogdiana informed Gh\u016brak about this expectation. However, there is no evidence to \nconnect awareness of such apocalyptic ideas to the use of black garments in 719 CE.", "start_char_idx": 78842, "end_char_idx": 81885, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a3bdc326-e916-4be5-9b27-bf7d9e1530f4": {"__data__": {"id_": "a3bdc326-e916-4be5-9b27-bf7d9e1530f4", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "67c43f5c-fb64-4e7b-9b18-493f4b44ce4c", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "dec26ab31011dff5d38472bd34b06467294d1a40ca3589435a0d88694ff020ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "02f0ad69-9cac-4708-8d79-ef01525f00bc", "node_type": "1", "metadata": {}, "hash": "6ba3a9d6e1077bca7a08a72a1a653db99787dd8907f30a59f0c7aeaad8570538", "class_name": "RelatedNodeInfo"}}, "text": "It seems \nthat al-\u1e24\u0101rith\u2019s rebellion combined the color black with the apocalyptic vision of the end of \nthe Umayyad caliphate and that this symbol was subsequently taken up further west by the \nAbbasids. This theory is supported by the fact that the majority of the reports attributed to \nthe Prophet relating to the appearance of holders of black banners (\u1e63\u0101\u1e25ib al-r\u0101y\u0101t al-aswad) \nwho will bring an end to Umayyad rule are collected in Kit\u0101b al-Fitan (\u201cBook of Social \nDisturbances\u201d) compiled by Nu\u02bfaym b. \u1e24amm\u0101d al-Marwaz\u012b (d. 227/844), a native of Marw \nwho lived in the ninth century CE.120\n\nInstead of seeing al-\u1e24\u0101rith\u2019s use of black dress and banners as reflecting later Islamic \napocalyptic associations, his use of color symbolism should be understood in a local eastern \ncontext, in which it was associated with political change, political power, Buddhism \n\n117.  Ibid., 9:1575\u201376.\n118.  See Sharon, Revolt, 30\u201331; idem, Black Banners from the East: The Establishment of the \u02bbAbb\u0101sid State; \n\nIncubation of a Revolt (Jerusalem: Magnes Press, 1983); K. Athamina, \u201cThe Black Banners and the Socio-political \nSignificance of Flags and Slogans in Medieval Islam,\u201d Arabica 36, no. 3 (1989): 307\u201326.\n\n119.  For an English translation of the letter, see V. A. Livshits, Sogdian Epigraphy of Central Asia and \nSemirech\u2019e, trans. T. Stableford, ed. N. Sims-Williams (London: School of Oriental and African Studies, 2015), 49.\n\n120.  Nu\u02bfaym b. \u1e24amm\u0101d al-Marwaz\u012b, Kit\u0101b al-Fitan, ed. S. Zakk\u0101r (Beirut: D\u0101r al-Fikr, 1414/1991). Similarly, \nLa Vaissi\u00e8re has argued that \u201cmost texts saying that it was the colour of the flag of the prophet, or his turban, \nare \u02bfAbb\u0101sid reconstructions trying to justify the choice of black\u201d; La Vaissi\u00e8re, \u201c\u02bfAbb\u0101sid Revolution,\u201d 140.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  538\n\nand mourning. During the Southern and Northern dynasties of China (386\u2013589 CE), and \nspecifically during the reign of Emperor Wu of the Northern Zhou (r. 560\u2013578), a prophecy \nspread that the wearer of a black garment would take the throne. Emperor Wu took the \nprophecy very seriously. To prevent its realization, he listened to the preaching of two \ninfluential Daoists, Wei Yuansong and Zhang Bin, who agitated against Buddhists, accusing \nthem of being the black garment wearers. The emperor prohibited the use of black and \nordered the execution of many Buddhists. During the Tang dynasty (618\u2013907), the Tang \nemperor, who was also known as Wu but whose real name was Li Yan (r. 840\u2013846) seems to \nhave reacted to rumors that a \u201cTi\u0101nz\u01d0,\u201d or Son of Heaven, dressed in black would appear to \ndepose him.121 \n\nWe know that many Sogdians, Bactrians, and other people from Central Asia traded or \nsettled in China and spread Buddhism in the region.122 On the basis of Xuanzang\u2019s account, \nRenato Sala calculated that at least 496 monasteries with 22,500 monks existed in the \nsouthern parts of Central Asia in 630 CE.123 Many of these Buddhist monasteries were in \nBactria. Balkh was the center of Buddhism in the eastern Iranian regions.", "start_char_idx": 81886, "end_char_idx": 84969, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "02f0ad69-9cac-4708-8d79-ef01525f00bc": {"__data__": {"id_": "02f0ad69-9cac-4708-8d79-ef01525f00bc", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a3bdc326-e916-4be5-9b27-bf7d9e1530f4", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "fe200a5edf2d062af4015031ea4165d1769c6ceb3f84bbb8cd99617816969a69", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cbafee96-1a8e-4f52-b0f4-b15a16541478", "node_type": "1", "metadata": {}, "hash": "40f7e6b7d4d5c4f76eed686d558200b04851023f34f5ba6cee9b173405d65c1c", "class_name": "RelatedNodeInfo"}}, "text": "Balkh was the center of Buddhism in the eastern Iranian regions. According to \nXuanzang, followers of the Sarv\u0101stiv\u0101d\u0101 Buddhist sect were present in Gaz, an area to the \nsouth of Balkh.124 Hye Ch\u2019o, during his visit in 725\u201326 CE, also noted the presence of the \nSarv\u0101stiv\u0101d\u0101 sect.125 It is said that the Buddhist monks in the Sarv\u0101stiv\u0101d\u0101 tradition wore \nblack garments.126 It is not known, however, whether the Buddhists of Balkh related the \ncolor black to any apocalyptic narrative. \n\nLa Vaissi\u00e8re made an important observation regarding the significance of black garments \nin Sogdiana: he showed that black was the color of mourning in seventh- and eighth-century \nCentral Asia. Some ossuaries show mourners in black dress, and a text from the Tongdian, \nthe Chinese institutional history, refers to mourners in Samarkand who wore black.127  \nGiven that Bactria, Samarkand, and Bukhara shared strong ethnic, cultural, and commercial \nties, it is likely that Bactrians, too, used black as a mourning color.128 It is also important to \n\n121.  I would like to thank Shuqi Jia for providing me with detailed information on the symbolism of black \nin China. The main Chinese sources on this issue are: Sima Qian, \u201cAnnals of Qin Shi Huang\u201d [\u79e6\u59cb\u7687\u672c\u7d00], in \nRecords of the Grand Historian [\u53f2\u8a18] (Beijing: Zhonghua Shuju, 1973), juan 6; Dao Xuan, Guang Hong ming ji (40 \njuan) [\u5ee3\u5f18\u660e\u96c6: 40\u5377] (Shanghai: Zhonghua Shuju, 1936), juan 8. Brief information in English on black garments \nis also given in K. S. Ch\u2019en, Buddhism in China: A Historical Survey (Princeton, NJ: Princeton University Press, \n1964), 186\u201387.\n\n122.  \u00c9. de La Vaissi\u00e8re, Sogdian Traders: A History, trans. J. Ward (Leiden: Brill, 2005); V. Hansen, The Silk \nRoad: A New History (Oxford: Oxford University Press, 2012). \n\n123.  R. Sala, \u201cThe Spread of Buddhism from Gandhara to South, West and East Central Asia (I BC\u2013XIV AD),\u201d \nin Religions of Kazakhstan and Central Asia on the Great Silk Road: Materials of the International Scientific and \nPractical Conference, 12\u201313 June 2017, 248\u201372 (Almaty: Service Press, 2017), 260.\n\n124.  SI-YU-KI, 44\u201349.\n125.  Hye Ch\u2019o, Diary, 52. \n126.  M. Deegalle, \u201cTherav\u0101da Pre-understanding in Understanding Mah\u0101y\u0101na,\u201d in Three Mountains and \n\nSeven Rivers: Prof. Musashi Tachikawa\u2019s Felicitation Volume, ed. S. Hino and T. Wada, 43\u201364 (Delhi: Motilal \nBanarsidass, 2004), 55.\n\n127.  La Vaissi\u00e8re, \u201c\u02bfAbb\u0101sid Revolution,\u201d 140\u201342. \n128.  Similarities in the ways in which the Nawr\u016bz festival is celebrated in these areas are a good example of \n\n\n\n539  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nnote that various groups of Chionites and Turks migrated westward and settled in Sogdiana \nand Bactria. These nomadic groups continued to have relations with China and with eastern \nIranian regions. Thus, it is not implausible that the symbolism of black passed from one \nregion to another.129\n\nThe fact that al-\u1e24\u0101rith\u2019s rebellion began in Bactria and attracted many Bactrian and \nSogdian supporters may explain al-\u1e24\u0101rith\u2019s use of black clothing and banners.", "start_char_idx": 84905, "end_char_idx": 87953, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cbafee96-1a8e-4f52-b0f4-b15a16541478": {"__data__": {"id_": "cbafee96-1a8e-4f52-b0f4-b15a16541478", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "02f0ad69-9cac-4708-8d79-ef01525f00bc", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e11373389a68c0b3aa66376d5a7fcf977fff2bca23d3cea2bf0785a08cc507c3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac248706-2b1e-4daf-bad6-aa2d675bab63", "node_type": "1", "metadata": {}, "hash": "970cec14f7f98a9b8f327f226b1a7a71584c6980532a91ea3fdc0f9616df9882", "class_name": "RelatedNodeInfo"}}, "text": "By wearing \nblack, al-\u1e24\u0101rith may have tapped into a \u201cregional color code\u201d that was understood by his \nlocal supporters,130 who were familiar with black as the color of power, political change, \nand mourning.131 Al-\u1e24\u0101rith represented these cultural elements in his clothing, though \nthe specific meanings that he may have attached to black beyond its regional significance \nare unknown. In his mission, al-\u1e24\u0101rith successfully combined the political priorities of \nlocal Bactrian rulers with ideological terminologies and symbols that appealed to other \ngroups. His message was inclusive and powerful and generated a large group of supporters \nfrom various backgrounds to whom he appealed with different arguments. He used \nthe prioritization of the Qur\u02be\u0101n, the sunna, and just government based on sh\u016br\u0101 for his \nArab Muslim supporters; the abolition of the jizya for Sogdian converts; and messianic \n\nthe cultural ties between these regions. The symbolism of black is also reflected in the Sh\u0101hn\u0101ma (Book of kings) \ncomposed by Ab\u016b al-Q\u0101sim Firdaws\u012b in tenth-century CE Khurasan. A large part of the Sh\u0101hn\u0101ma is related to the \neastern Iranian world, as attested by the geographical names and characters that appear in it. In the Sh\u0101hn\u0101ma, \nblack is the color of political power and mourning. The tents of the mythical Iranian kings (sh\u0101h-i \u0112r\u0101n) were \nblack, and Afr\u0101siy\u0101b, the king of Tur\u0101n, wore black and carried a black banner when he fought the Iranians. \nIn the Sh\u0101hn\u0101ma, Tur\u0101n is the region beyond the Amu Darya, which included Sogdiana and northern parts of \nBactria. When Eraj son of Afr\u012bd\u016bn was killed, the Iranians dressed in black, and the wearing of black garments \nto mourn the deaths of Iranian kings, princes, and heroes is mentioned several times in the Sh\u0101hn\u0101ma. All \nthese examples indicate that the Sh\u0101hn\u0101ma reflects a very similar view of the color black as that which we have \nseen in the Sogdian and Chinese examples. It is highly unlikely that Firdaws\u012b\u2019s portrayal of black as the color of \nmourning and a symbol of power was his own innovation or an adaptation of Abbasid narratives. Had it been \na later adaptation, we should have seen it in his work. See Ab\u016b al-Q\u0101sim Firdaws\u012b, Sh\u0101hn\u0101ma, available online \nat https://ganjoor.net/. Black color as symbol of mourning continued in Bactria to the sixteenth century. It is \nreported in Mirz\u0101 Mu\u1e25ammad \u1e24aidar Dughl\u0101t, Ta\u02ber\u012bkh-i Rash\u012bd\u012b, ed. Abb\u0101squl\u012b Ghaff\u0101r\u012bfard (Tehran: Mir\u0101th-i \nMakt\u016bb, 1383/2004), 275.\n\n129.  The relations between the Turks and the Chinese have been studied by various scholars. See, for \ninstance, H. Ecsedy, \u201cThe Trade and War Relations between the Turks and China in the Second Half of the 6th \nCentury,\u201d Acta Orientalia Academiae Scientiarum Hungaricae 21, no. 2 (1968): 131\u201380; N. Di Cosmo, \u201cChina-\nSteppe Relations in Historical Perspective,\u201d in Complexity and Interaction along the Eurasian Steppe Zone in the \nFirst Millennium CE, ed. J. Bemmann and M. Schmauder, 49\u201372 (Bonn: Vor- und Fr\u00fchgeschichtliche Arch\u00e4ologie, \nRheinische Friedrich-Wilhelms-Universit\u00e4t, 2015); N. Di Cosmo, \u201cThe Relations between China and the Steppe \nfrom the Xiongnu to the Turk Empire,\u201d in Empires and Exchanges in Eurasian Late Antiquity: Rome, China, Iran, \nand the Steppe, ca. 250\u2013750, ed. N. Di Cosmo and M. Maas, 35\u201353 (Cambridge: Cambridge University Press, 2018). \n\n130.", "start_char_idx": 87954, "end_char_idx": 91311, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac248706-2b1e-4daf-bad6-aa2d675bab63": {"__data__": {"id_": "ac248706-2b1e-4daf-bad6-aa2d675bab63", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cbafee96-1a8e-4f52-b0f4-b15a16541478", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "299706613496dea8249712fed6493c5c67699ce49263670d737ffc5f7582ea85", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0010ced4-a53c-4b99-a750-a60c73386521", "node_type": "1", "metadata": {}, "hash": "aeda155b6e8b81540fe5ab20eef38721a8c85a3957526a6c834d40246aec1453", "class_name": "RelatedNodeInfo"}}, "text": "130.  Thanks to \u00c9tienne de La Vaissi\u00e8re, who informed me that this was a local cultural code (personal \ncommunication, October 11, 2021). \n\n131.  La Vaissi\u00e8re has argued that Ab\u016b Muslim\u2019s choice of black as symbol of his revolution was a strategic \nmove (La Vaissi\u00e8re, \u201c\u02bfAbb\u0101sid Revolution,\u201d 140). The use of symbols as an effective tool of communication in \nrebellions has been studied in detail in the medieval European context. These studies show similarities with the \nmeanings of symbols discussed in this article. See, for example, J. Firnhaber-Baker and D. Schoenaers, eds., The \nRoutledge History Handbook of Medieval Revolt (Abingdon: Routledge, 2016).\n\nhttps://ganjoor.net/\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  540\n\npropaganda combined with messages of authority and political change through his use \nof black dress and banners for local elites. Despite his huge and diverse army, al-\u1e24\u0101rith\u2019s \nmission ultimately failed. Even so, however, it had been powerful enough to break down the \npolitical structures of Umayyad Khurasan\u2014structures that would crumble for good a couple \nof years later under another black banner, that of the Abbasid revolution of Ab\u016b Muslim. \n\nThe Umayyad Response to the Rebellion \n\nAfter conquering Andkhud and Balkh, al-\u1e24\u0101rith marched on Marw, which alarmed the \nUmayyad authorities. Unable to unite the Arab Muslims of Marw against al-\u1e24\u0101rith, \u02bf\u0100\u1e63im \nal-Hil\u0101l\u012b, the governor of Khurasan at the time (in office in 116/734), withdrew to Abarshahr \nto recruit more forces and prepared to breach the dam on the Marw River to flood al-\u1e24\u0101rith\u2019s \ncamp.132 However, these strategies failed to stop the advance of the rebels. In the end, what \nprevented a complete collapse of Umayyad authority in Khurasan was the internal conflict \nthat broke out in al-\u1e24\u0101rith\u2019s camp. His Arab Muslim soldiers as well as the Arab tribal \nleaders in the region who had not joined al-\u1e24\u0101rith were alarmed by the large number of \nlocal supporters in al-\u1e24\u0101rith\u2019s army. The unwelcome prospect of non-Arab dominance \nformed a common threat that united the Arabs\u2014both those in the Umayyad camp and those \nin al-\u1e24\u0101rith\u2019s. The Azdite soldiers of al-\u1e24\u0101rith abandoned him and joined al-Hil\u0101l\u012b before \nthe battle for Marw commenced.133 The dissent in al-\u1e24\u0101rith\u2019s camp combined with al-Hil\u0101l\u012b\u2019s \nbreaching of the dam caused al-\u1e24\u0101rith\u2019s first military defeat. This, in turn, prompted his \nBactrian allies to desert him. Al-\u1e24\u0101rith was left with a small group of loyal soldiers, mostly \nfrom Tam\u012bm. The sources do not specify the reason the local rulers abandoned al-\u1e24\u0101rith.134 \n\nThe battle at Marw, however, was not the end of the rebellion. The rebels\u2019 attack on the \npolitical center of Khurasan was taken seriously by Caliph Hish\u0101m. On the advice of al-Hil\u0101l\u012b, \nhe combined the forces of Iraq and Khurasan and placed them under the command of \nKh\u0101lid al-Qasr\u012b (d. 126/743),135 who sent his brother Asad al-Qasr\u012b (d. 120/738) to Khurasan \nwith twenty thousand Syrian troops. Al-Hil\u0101l\u012b, too, had advised the caliph not to rely on the \nIraqis of Khurasan but to send Syrian forces, who had fought for the caliph faithfully.136\n\nWhen Asad al-Qasr\u012b arrived in Khurasan, the entire region was in turmoil.", "start_char_idx": 91307, "end_char_idx": 94540, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0010ced4-a53c-4b99-a750-a60c73386521": {"__data__": {"id_": "0010ced4-a53c-4b99-a750-a60c73386521", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac248706-2b1e-4daf-bad6-aa2d675bab63", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "5f27fdaa88e8136020c16be7da3116794afdf558e755a8cb67f1e2cd56ee2216", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "17bb9bcb-1f42-4175-aadb-6002a8f123b2", "node_type": "1", "metadata": {}, "hash": "6092dd5c51400fc1f02b441e39ec211a7642e1c02b41fb06986cb0ca259239ab", "class_name": "RelatedNodeInfo"}}, "text": "Asad divided \nhis forces, sending one division to Marw and another to Marw al-R\u016bd. Marw and Marw \nal-R\u016bd were soon reconquered, and al-\u1e24\u0101rith retreated to Balkh. Those Arab troops who \nhad abandoned al-\u1e24\u0101rith earlier now joined al-Hil\u0101l\u012b and Asad\u2019s service.137 Al-\u1e24\u0101rith then \ncrossed the Amu Darya and surrounded Tirmidh but could not capture it despite having the \nsupport of the Turks and the sp\u0101hbed, or military commander, of Nasaf. Though al-\u1e24\u0101rith \nwas defeated at Tirmidh, he managed to send a number of his followers\u2014soldiers and their \nfamilies\u2014to safety in the Tabushk\u0101n fortress, located somewhere in eastern Bactria. The \n\n132.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1569\u201371.\n133.  Blankinship, End of the Jih\u0101d State, 177.\n134.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1569\u201371.\n135.  Ibid., 9:1574\u201382.\n136.  Blankinship, End of the Jih\u0101d State, 179.\n137.  Ibid., 180.\n\n\n\n541  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nfortress was given to him by the yabghu of Tukharistan.138 \nOnce al-\u1e24\u0101rith had left, Asad entered Balkh. From Balkh, he sent Juday\u02bf b. \u02bfAl\u012b al-Kirm\u0101n\u012b \n\n(d.129/746), a senior leader from the Azd, to take the Tabushk\u0101n fortress with Syrian forces \nas well as two and a half thousand soldiers from Balkh (jund Balkh). Al-Kirm\u0101n\u012b took the \nfortress by force, killed the men sheltering there, and sold both Arab and non-Arab women \nand children on the market in Balkh as slaves. A number of the Arab Muslim notables who \nhad supported al-\u1e24\u0101rith were sent to Balkh, where Asad publicly executed them.139 It is \nlikely that the purpose of al-Kirm\u0101n\u012b\u2019s and Asad\u2019s brutal acts was to show that they would \nnot tolerate any rebels, whether Muslim or non-Muslim.\n\nBactrian Rulers Turn against al-\u1e24\u0101rith \n\nThe defection of the local Bactrian rulers who had initially supported al-\u1e24\u0101rith \naccelerated his defeat. Having no other option, al-\u1e24\u0101rith fled and took refuge with the \nQagh\u0101n of the T\u00fcrgesh Turks, who was preparing to invade Bactria.140 However, the arrival \nof Asad al-Qasr\u012b in Balkh divided the Bactrian rulers into two camps, one pro-Umayyad and \nanother pro-T\u00fcrgesh\u2014that is, backing al-\u1e24\u0101rith. In order to attract more local support and \ndrive a wedge between al-\u1e24\u0101rith and the Bactrian rulers, Asad shifted his capital from Marw \nto Balkh and appointed the Barmak to restore the city by using the fa\u02bfla, or corv\u00e9e labor, \nwhich the local inhabitants contributed as part of the tribute they were supposed to deliver \nto the Arab Muslim officials.141 The city of Balkh was heavily fortified, but its fortifications \nhad been damaged during the wars of the early seventh century CE. Most of its population \nhad also left.142 For this reason, the Arabs did not settle in the city but founded the Baruq\u0101n \ngarrison outside the city walls.143 Asad reasoned that the restoration of the city would \nattract people to return. He ordered the Arab Muslim soldiers to leave Baruq\u0101n and settle \nin the city among the local people. Asad also moved the official registers (sing. d\u012bw\u0101n) from \nMarw to Balkh and restored the city\u2019s irrigation system.", "start_char_idx": 94541, "end_char_idx": 97584, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "17bb9bcb-1f42-4175-aadb-6002a8f123b2": {"__data__": {"id_": "17bb9bcb-1f42-4175-aadb-6002a8f123b2", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0010ced4-a53c-4b99-a750-a60c73386521", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "abad3ac95eb2ebc99033b406cd936329e89636a429c7276512583189a92030e5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ce38336c-d153-46ad-ae29-2a9d75ccf6b3", "node_type": "1", "metadata": {}, "hash": "bb5a119ed2e6e959e2653f52e04c2922c92553ddebb641aa9a44bfc6a265a305", "class_name": "RelatedNodeInfo"}}, "text": "The locals appreciated these efforts, \nand some of them consequently shifted their allegiance to Asad and the Umayyads.144 \n\nThe first great conflict between Asad and the Qagh\u0101n occurred in 119/737 in Khuttal in \neastern Bactria. The king of Khuttal, angered by Asad\u2019s raids and plunder, complained to the \nQagh\u0101n, accepted his overlordship, and invited him to Khuttal. The king hoped to destroy \nthe Arab Muslims by the hand of the T\u00fcrgesh Turks. He nonetheless surely intended to \nmaintain his autonomy and did not expect the Qagh\u0101n to stay after vanquishing the Arabs. \n\n138.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1582\u201385, 1590\u201392; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 12:111.\n139.  Ibn A\u02bftham, Fut\u016b\u1e25, 7:283. \n140.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1594; Ibn A\u02bftham, Fut\u016b\u1e25, 7:283. \n141.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1591.\n142.  SI-YU-KI, 44.\n143.  Ab\u016b Bakr \u02bfAbd All\u0101h b. \u02bfUmar b. Mu\u1e25ammad al-W\u0101\u02bfi\u1e93 al-Balkh\u012b, Fa\u1e0d\u0101\u02beil-i Balkh, trans. \u02bfAbd All\u0101h \n\nMu\u1e25ammad b. Mu\u1e25ammad al-\u1e24usayn\u012b al-Balkh\u012b, ed. \u02bfA. \u1e24. \u1e24ab\u012bb\u012b (Tehran: Intish\u0101r\u0101t-i Buny\u0101d-i Farhang-i \u012ar\u0101n, \n1350/1971), 34, 43. \n\n144.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1490\u201391.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  542\n\nThe T\u00fcrgesh army arrived and took Asad by surprise.145 The clash triggered a run on both \nsides to secure the assistance of supporters with the aid of threats and promises, carrots \nand sticks. Al-\u1e6cabar\u012b reports that Asad sent a letter to a certain commander, Ibr\u0101h\u012bm b. \n\u02bf\u0100\u1e63im, informing him that he would kill him and sell all his family members as slaves in the \nBalkh market if he were to join the enemy. The Qagh\u0101n, for his part, ordered his forces to \nattack Chaghaniyan and other non-Arab supporters of the Umayyads to demonstrate the \nconsequences of siding with the Arabs. The T\u00fcrgesh Qagh\u0101n also sent a message to Asad \nvia one of al-\u1e24\u0101rith\u2019s supporters, saying that the region beyond the Amu Darya belonged to \nhim and that he had the right to defend it against Arab attacks. However, in practice, the \nQagh\u0101n claimed the entire region and invaded Bactria as far west as Marw al-R\u016bd. Even so, \nsome local commanders remained loyal to Asad, including the Chagh\u0101n Khud\u0101, who was \nkilled defending Asad.146 \n\nThe defeat at Khuttal taught Asad a bitter lesson\u2014namely, that his Syrian forces were as \nweak as the Iraqis in the war against the T\u00fcrgesh.147 Asad was therefore in desperate need \nof local support. In Balkh, he ordered fires to be lit on the city walls to invite people from \nthe surrounding villages (min al-ras\u0101t\u012bq) to join him.", "start_char_idx": 97585, "end_char_idx": 100092, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ce38336c-d153-46ad-ae29-2a9d75ccf6b3": {"__data__": {"id_": "ce38336c-d153-46ad-ae29-2a9d75ccf6b3", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "17bb9bcb-1f42-4175-aadb-6002a8f123b2", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "b0f3e0f735dfbaeb828d905ba853c63a877150d42405d1b4e6afc9b473ea224f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "38491bc0-9761-4c97-9470-aa4f01415359", "node_type": "1", "metadata": {}, "hash": "abe87d89e8805ec2eedf117f9fa44b5a0a4037ac2269c540f3512503845e4700", "class_name": "RelatedNodeInfo"}}, "text": "Then he called a large gathering at \nwhich he accused al-\u1e24\u0101rith of being \u201cGod\u2019s enemy\u201d and of having invited the T\u00fcrgesh to \nbring down destruction on the people.148 Shortly before Asad\u2019s arrival, T\u00fcrgesh forces had \nalready attacked Guzgan and destroyed the rulers\u2019 palaces. It is possible that some Bactrian \nrulers had been unsettled by the sight of the T\u00fcrgesh and their allies plundering Bactria. \nIndeed, the local rulers and rural inhabitants of this region may have seen al-\u1e24\u0101rith as more \nof a threat than an ally.149 They thus preferred to make an alliance with the Arabs to defend \nBactria against plundering by T\u00fcrgesh forces. \n\nOne of the local rulers who remained loyal to the Qagh\u0101n was the yabghu of Tukharistan, \nwho hosted the Qagh\u0101n after the battle of Khuttal.150 Such autonomous eastern Bactrian \nrulers had traditionally recognized the overlordship of the Qagh\u0101n.151 The outcome of \n\n145.  Ibid., 9:1592\u201394.\n146.  Ibid., 9:1594\u20131601. \n147.  Blankinship, End of the Jih\u0101d State, 181.\n148.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1603. \n149.  Ibid., 9:1603\u20135.\n150.  Ibid., 9:1604.\n151.  Several Bactrian documents from Rob dated to between 629 and 671 CE reflect the Qagh\u0101n\u2019s overlordship \n\nand refer to the king of Rob with the Turkic title tapaghl\u00efgh ilt\u00e4bir of the Qagh\u0101n (documents N, P, and Q in \nSims-Williams, Bactrian Documents, 1:68\u201373, 84\u201387, 88\u201390). The rulers of Rob retained their territorial control, \ncourt, and administration until 747 CE (documents U and V in ibid., 1:106\u201311,116\u201325). The region of Gaz was \nruled by the ser (possibly means ruler) of the Turks in 691 CE (document S in ibid., 1:94\u201396), and this situation \nmay have continued. In Kadagstan in 700 CE, Bag-Azyas, the queen of the qutlugh tapaghl\u00efgh Bilg\u00e4 S\u00e4v\u00fcg, gifted \nfarm land and a female slave to a priest named Kamird-far. The army of Kadagstan was led by a commander \ncalled Baralbag, and the administration functioned under the Turks (document T in ibid., 1:88\u201391). The Turkic \ncontrol of Kadagstan continued much longer, as indicated by a legal document dated to 772 CE (document Y \nin ibid., 1:142\u201343). It is most likely that these local rulers were on the Qagh\u0101n\u2019s side because they traditionally \nrecognized Turkic overlordship. Al-\u1e6cabar\u012b\u2019s report that the T\u00fcrgesh Qagh\u0101n requested the rulers of Tukharistan \nto join him with their forces supports this idea (al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1604).\n\n\n\n543  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nthe revolt was finally decided at the battle of Kharistan in Guzgan in 119/737. The battle \nis described in detail by al-\u1e6cabar\u012b, but none of the existing studies have explained it, and \nthey have thus missed the role played by local western Bactrian rulers in the defeat of \nthe Qagh\u0101n and al-\u1e24\u0101rith. The T\u00fcrgesh Qagh\u0101n was accompanied by al-\u1e24\u0101rith and the \nking of Khuttal, as well as the local rulers of Sogdiana and the yabghu of Tukharistan. \nThe main part of the T\u00fcrgesh army, however, had been scattered with orders to plunder \nthe region.", "start_char_idx": 100093, "end_char_idx": 103082, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "38491bc0-9761-4c97-9470-aa4f01415359": {"__data__": {"id_": "38491bc0-9761-4c97-9470-aa4f01415359", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ce38336c-d153-46ad-ae29-2a9d75ccf6b3", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "cdc9302ab45ac9a4a9e794177ce45e53e5e866f0e1008dc23caaf9aa76be47c2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac1e93af-7633-4648-9e98-faaa00d46839", "node_type": "1", "metadata": {}, "hash": "634f782573cdaab11621f590d70f38a334331531b4522408d3fe44eb4ad899ad", "class_name": "RelatedNodeInfo"}}, "text": "Consequently, the Qagh\u0101n had only a small contingent of troops, which was \nfurthermore weighed down with a large amount of booty and cattle.152 Asad, by contrast, \ncommanded a coalition force of Syrian and Iraqi troops and several western Bactrian allies, \nmost importantly the king of Guzgan. \n\nBefore the battle, the Qagh\u0101n ordered that all Guzganis who had joined the Arabs were \nto be killed if Asad was defeated. Despite this threat, the ruler of Guzgan eventually decided \nto stay with Asad. The Guzganis, who knew the region well, and some Arabs mounted a \nsurprise attack on the Qagh\u0101n. Al-\u1e24\u0101rith fought valiantly, particularly against the Syrians, \nbut was eventually defeated. While fleeing, he even saved the Qagh\u0101n\u2019s life. The Qagh\u0101n \nand al-\u1e24\u0101rith retreated to the upper Amu Daraya region, where they planned to regroup \nand attack Samarkand.153 However, the unexpected murder of the Qagh\u0101n by Bugha Kul C\u00fcr, \nchief of the \u201cYellow Bone clan,\u201d ended this ambitious plan.154\n\nAftermath\n\nThe Qagh\u0101n\u2019s death caused the Turks to divide into competing and hostile factions. They \nnever again challenged Umayyad power in Khurasan. Al-\u1e24\u0101rith lost his most powerful \nsupporter, but he continued to live among the Turks.155 The death of the Qagh\u0101n had a \nsignificant impact on the region. It encouraged the local rulers of western Bactria to remain \nloyal to the Umayyads, which helped preserve Bactria as part of Umayyad Khurasan until \nthe Abbasid revolution. It also provided an opportunity for Asad to consolidate Umayyad \nauthority over Bactria. The implosion of the T\u00fcrgesh allowed Asad to punish the king of \nKhuttal, removing another potentially powerful opponent in the process.156 Asad\u2019s successor, \nNa\u1e63r b. Sayy\u0101r, campaigned in Sogdiana with the aid of Bactrian rulers, in particular the \nruler of Guzgan.157\n\nThe battle of Kharistan showed that in the end Bactrian elites preferred to be ruled by \nthe Umayyads rather than by al-\u1e24\u0101rith or his ally, the T\u00fcrgesh Qagh\u0101n, whose troops had \nresorted to plunder and violence. Like al-\u1e24\u0101rith\u2019s Arab Muslim supporters, who wearied \nof al-\u1e24\u0101rith\u2019s alliance with powerful local commanders and defected to the Umayyads, his \n\n152.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1604\u201314.\n153.  Ibid.\n154.  C. Beckwith, The Tibetan Empire in Central Asia: A History of the Struggle for Great Power among \n\nTibetans, Turks, Arabs, and Chinese During the Early Middle Ages (Princeton, NJ: Princeton University Press, \n1987), 90.\n\n155.  Ibn A\u02bftham, Fut\u016b\u1e25, 7:283; \u0391l-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1613, 1689. \n156.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 9:1630\u201333.\n157.  Ibid., 9:1695\u201396.", "start_char_idx": 103083, "end_char_idx": 105668, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac1e93af-7633-4648-9e98-faaa00d46839": {"__data__": {"id_": "ac1e93af-7633-4648-9e98-faaa00d46839", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "38491bc0-9761-4c97-9470-aa4f01415359", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "0b76b681029029be50b58d31b1cb4f05ff2491eb282743d9044a619bd598833a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f770c1ae-b721-4d55-81b7-0302edb1ae98", "node_type": "1", "metadata": {}, "hash": "60f20e9fc9a41c04c64752eaf7d89758f97ec8189c945feac830e7c0cf48eb25", "class_name": "RelatedNodeInfo"}}, "text": "157.  Ibid., 9:1695\u201396.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  544\n\nlocal allies, too, turned against al-\u1e24\u0101rith because of his alliance with the Qagh\u0101n. After the \nbattle, al-\u1e24\u0101rith was never able to attract local support and eventually met his death in \nMarw in 128/746 after failing to organize another anti-Umayyad rebellion.158 \n\nConclusion \n\nThe rebellion of al-\u1e24\u0101rith revolved around the power dynamics that existed in the \nfrontier region of Umayyad Khurasan, involving not only the Arab Muslims but also many \nlocal rulers who ruled their territories independently. Depending on the political situation, \nthese rulers either cooperated with the Umayyads or made alliances with Tang China or the \nT\u00fcrgesh. This flux made central control over the northeastern frontiers of the Umayyad \nempire far from easy. Although the Umayyad governors represented imperial authority, \nthey faced a difficult task in keeping both Arab Muslim elites and local rulers on their \nside. Cooperation with these Muslim and non-Muslim elites was essential for creating and \nmaintaining political stability in Khurasan. At the same time, the governors had to maintain \ngood relations with the caliph and the governor of Iraq. They had to ensure regular fiscal \nincome from the province without upsetting the Arab tribal leaders and local rulers, who \nrepresented provincial authority. Mismanagement, favoritism, or discrimination by the \ngovernors could lead to rebellion. Al-\u1e24\u0101rith\u2019s rebellion should be understood in the context \nof competition between central imperial power and provincial authority, which was not \nlimited to local Arab elites. \n\nAl-\u1e24\u0101rith effectively exploited anti-Umayyad sentiments among the various groups that \njoined his rebellion, basing his appeals to them on the specific needs and political concerns of \neach faction. The allegiance of Arab and non-Arab, Muslim and non-Muslim, local, Umayyad, \nand T\u00fcrgesh supporters to his cause undermined Umayyad control in Khurasan, even \nthough he eventually lost the war. His supporter base crumbled, first through the defection \nof a large proportion of his Arab supporters and subsequently through the departure of a \nnumber of Bactrian notables. Ironically, the Umayyads were subsequently able to create \na coalition of Arab Muslims and mostly non-Muslim Bactrians against al-\u1e24\u0101rith and his \nTurkish, Sogdian, Arab, and Bactrian allies. \n\nWhen raising support for his rebellion, al-\u1e24\u0101rith made clever use of various local \ndissatisfactions. He exploited Arab soldiers\u2019 disappointment with Umayyad authority, drew \non the resentment of Sogdian converts forced to pay the jizya, and appealed to western \nBactrian rulers who wanted to free themselves of increasingly intrusive and burdensome \nUmayyad control. He also tapped into indigenous color symbolism through his use of black \nclothing and banners. Al-\u1e24\u0101rith utilized an inclusive and powerful message to unite Muslims \nand non-Muslims and created a coalition of Arabs, Sogdians, and Bactrians. Though this \ndiversity was the basis of his power, his inability to keep his coalition together led to his \ndownfall. His later alliance with the T\u00fcrgesh Qagh\u0101n who invaded Bactria also turned local \nrulers in western Bactria against him. \n\nAlthough al-\u1e24\u0101rith\u2019s rebellion failed to overthrow Umayyad rule in Khurasan, it was \nsuccessful at uniting Muslims and non-Muslims in the region for a single cause. The \n\n158.  Ibid., 9:1917\u201333.", "start_char_idx": 105645, "end_char_idx": 109121, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f770c1ae-b721-4d55-81b7-0302edb1ae98": {"__data__": {"id_": "f770c1ae-b721-4d55-81b7-0302edb1ae98", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9040", "node_type": "4", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac1e93af-7633-4648-9e98-faaa00d46839", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "7dd175b8e24440298fa4253a97d38c2514f324a8bb8914093801e695e08927df", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2a338e6c-b300-4e40-a3b0-b630fd5c733d", "node_type": "1", "metadata": {}, "hash": "112f21c89475442ec485e851519c3b67493d1559fb4c197f6da26dff4b9c9550", "class_name": "RelatedNodeInfo"}}, "text": "545  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ncomplexity of the local context, including the distinct interests, dissatisfactions, and \nambitions of different groups, makes it clear that it is not enough to grasp just one group\u2019s \ninterest in or opposition to al-\u1e24\u0101rith\u2019s movement when trying to explain its success and \nultimate failure. Al-\u1e24\u0101rith\u2019s rise in Andkhud, the expansion of his revolt to Balkh, and his \ndownfall in Kharistan highlight the role of local Bactrian rulers in his rebellion. Sogdian \nconverts and local Arab Muslim elites as well as common soldiers and the T\u00fcrgesh Qagh\u0101n \neach had their own reasons for joining the uprising and, in the case of some, for eventually \ndefecting to the Umayyad side. One lesson to be learned from al-\u1e24\u0101rith\u2019s rebellion is that \nvictory in Khurasan was liable to go to the commander or ruler who was able to navigate \nand unite in a common cause the complex web of competing and opposing local interests.", "start_char_idx": 109125, "end_char_idx": 110093, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2a338e6c-b300-4e40-a3b0-b630fd5c733d": {"__data__": {"id_": "2a338e6c-b300-4e40-a3b0-b630fd5c733d", "embedding": null, "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. 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Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "4c291fed39257902bbe7b8d420e4ae04689727bcb52ade51d2daf62d76bfd4c3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "858b1e6d-3b5a-414d-8438-491c0bd01424", "node_type": "1", "metadata": {}, "hash": "76b2b445c7601a16395b56517443cccdd8b3d5f079db3f68ce2c3f6a7fedeb1d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThe Rebellion of al-\u1e24\u0101rith b. Surayj   \u2022  546\n\nBibliography \n\nAb\u016b Yus\u016bf, Ya\u02bfq\u016bb b. Ibr\u0101h\u012bm. Kit\u0101b al-Khar\u0101j. Beirut: D\u0101r al-Ma\u02bfrifa, 1399/1979.\n\nAgha, Saleh Said. \u201cThe \u2018Battle of the Pass\u2019: Two Consequential Readings.\u201d Bulletin of the School \nof Oriental and African Studies 63, no. 3 (2000): 340\u201355. \n\n\u2014\u2014\u2014. The Revolution which Toppled the Umayyads: Neither Arab nor \u02bf Abb\u0101sid. 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Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "e5e8b5e79e4bb0df76f955b021b0b3cbb0778f6d262d5e6b8dd154c816869573", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2a338e6c-b300-4e40-a3b0-b630fd5c733d", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "62c7f996aed45ab8af725f9bc79bf92c0c79c940ddc6765f5f82bce9be87f36f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "93281112-ca3d-45e7-a1e7-28d2f8996b87", "node_type": "1", "metadata": {}, "hash": "c9df8a33c6075de33f9379a32a6d1539270f1468f78f56a2543a2eb011ab4f3f", "class_name": "RelatedNodeInfo"}}, "text": "547  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nBeckwith, Christopher. 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Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "0ae18f27fd5dc9f6e645020e04f8c8796dab71e8b2906f5dfc035054912ee866", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "61909a19-89b3-436a-a370-58c42c7fbc32", "node_type": "1", "metadata": {}, "hash": "e30410dc192a918ef1334dcb3a145e1b29a5b66ae5a9fe409b4404ea2dc2c92e", "class_name": "RelatedNodeInfo"}}, "text": "549  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nHagemann, Hannah-Lena. \u201cWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in \nthe Early Marw\u0101nid Period.\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101, forthcoming. \n\nHansen, Valerie. The Silk Road: A New History. Oxford: Oxford University Press, 2012. \n\nHaug, Robert. The Eastern Frontier: Limits of Empire in Late Antique and Early Medieval \nCentral Asia. London: I. B. Tauris, 2019.\n\nHill, Donald R. 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Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "4e84d10e9d9a11da3d30e33e871dc3fc05fddfbeb6c6cd089ff37c4f0c65a939", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e55d2f21-dff3-4610-b56b-94f2406db3fa", "node_type": "1", "metadata": {}, "hash": "94f6c54d9cd81650df902ab91736fe91b8626c855e0963fa3ea8ff9d07574268", "class_name": "RelatedNodeInfo"}}, "text": "553  \u2022  Said Reza HuSeini\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nal-Sull\u0101m\u012b, \u1e24usayn b. A\u1e25mad. Akhb\u0101r wul\u0101t Khur\u0101s\u0101n. Reconstructed by Mu\u1e25ammad \u02bfAl\u012b \nK\u0101\u1e93im Big\u012b. Tehran: M\u012br\u0101th-i Makt\u016bb, 1390/2011.\n\nal-\u1e6cabar\u012b, Mu\u1e25ammad b. Jar\u012br. Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk. Edited by M. J. de Goeje. Leiden: \nBrill, 1879\u201381. \n\nTannous, Jack. The Making of the Medieval Middle East: Religion, Society, and Simple \nBelievers. Princeton, NJ: Princeton University Press, 2018.\n\nTillier, Mathieu. \u201cRepr\u00e9senter la province aupr\u00e8s du pouvoir imp\u00e9rial: Les d\u00e9l\u00e9gations (wuf\u016bd) \n\u00e9gyptiennes aux trois premiers si\u00e8cles de l\u2019Islam.\u201d Arabica 67, no. 2\u20133 (2020): 125\u201399.\u200f\n\nUrban, Elizabeth. \u201cThe Early Islamic Maw\u0101l\u012b: A Window onto Processes of Identity Construction \nand Social Change.\u201d PhD dissertation, University of Chicago, 2012.\n\nal-\u02bfUl\u0101, Kh\u0101lid. \u201cJahm b. \u1e62afw\u0101n wa-mak\u0101natuhu f\u012b al-fikr al-isl\u0101m\u012b.\u201d MA thesis, Baghdad \nUniversity, 1965.\n\nVan Bladel, Kevin. \u201cThe Bactrian Background of the Barmakids.\u201d In Islam and Tibet: \nInteractions along the Musk Routes, edited by Anna Akasoy, Charles Burnett, and Ronit \nYoeli-Tlalim, 43\u201388. Burlington, VT: Ashgate, 2011. \n\nvan Ess, Josef. \u201cJahm b. \u1e62afw\u0101n.\u201d In Encyclopaedia Iranica, online ed., edited by Ehsan \nYarshater. Updated April 10, 2012. https://iranicaonline.org/articles/jahm-b-safwan.\n\nWebb, Peter. Imagining the Arabs: Arab Identity and the Rise of Islam. Edinburgh: Edinburgh \nUniversity Press, 2016.\n\nWellhausen, Julius. The Arab Kingdom and Its Fall. Translated by Margaret Graham Weir. \nCalcutta: University of Calcutta, 1927.\n\nWilmshurst, David. The Martyred Church: A History of the Church of the East. London: East \nand West, 2011.\n\nXuan, Dao. Guang Hong ming ji (40 juan) [\u5ee3\u5f18\u660e\u96c6: 40\u5377]. Shanghai: Zhonghua Shuju, 1936.\n\nal-Ya\u02bfq\u016bb\u012b, A\u1e25mad b. Ab\u012b Ya\u02bfq\u016bb b. W\u0101\u1e0di\u1e25. Kit\u0101b al-Buld\u0101n. Edited by T. G. J. Juynboll. Leiden: \nBrill, 1860.\n\n\u2014\u2014\u2014. Ta\u02ber\u012bkh al-Ya\u02bfq\u016bb\u012b. Edited by \u02bfAbd al-Am\u012br Muhann\u0101. Beirut: Shirkat al-\u02bf\u0100lam\u012b li-l-\nMa\u1e6dbu\u02bf\u0101t, 1431/2010.\n\nhttps://iranicaonline.org/articles/jahm-b-safwan", "start_char_idx": 127125, "end_char_idx": 129142, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e55d2f21-dff3-4610-b56b-94f2406db3fa": {"__data__": {"id_": "e55d2f21-dff3-4610-b56b-94f2406db3fa", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "de9612c0-982f-45ec-90ac-30039367023f", "node_type": "1", "metadata": {"identifier": "alusur-9040", "author": "Huseini, Said Reza", "title": "The Rebellion of al-\u1e24\u0101rith b. Surayj (116\u201328/734\u201346): The Local Perspective", "date": "2022-12-01", "file": "alusur-9040.pdf"}, "hash": "46ecb6a14c9b823c3977e298d8019631286c5683d3d86587afb3c92ce32c5924", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9c5ed030-7293-4079-90c9-6302449d01b6", "node_type": "1", "metadata": {}, "hash": "1434818b875e0ddf9dc4b1850ab05596af4b7a4032219066cf6d2c7af20e0433", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 445-468\n\nAbstract\nThis article reassesses the \u201cKh\u0101rijite\u201d rebellion of Mu\u1e6darrif b. al-Mugh\u012bra b. Shu\u02bfba al-Thaqaf\u012b in 77/696\u201397 and \nrecontextualizes it within a different \u201ccategory\u201d of revolt. Analyzing both the history and the historiography of \nthis uprising, the article argues that Mu\u1e6darrif\u2019s rebellion is best understood not within a Kh\u0101rijite framework, \nbut rather as part of a series of revolts carried out by other Iraqi tribal notables (ashr\u0101f) in the same period. This \nreevaluation is based, for example, on the composition of Mu\u1e6darrif\u2019s following, which shows clear connections \nwith other important Iraqi/eastern leaders, such as Mu\u1e63\u02bfab b. al-Zubayr, Ibn al-Ash\u02bfath, and Yaz\u012bd b. al-\nMuhallab. These connections, observable in other structural patterns common to Marw\u0101nid-era rebellions as \nwell, point to a similarity of grievances, reactions, and aims whose salience far exceeded the context of individual \nrevolts. More broadly, this article also seeks to challenge the received scholarly understanding of Kh\u0101rijism \nand to question its usefulness as a category of historical analysis, suggesting instead different approaches to a \nrenewed engagement with this phenomenon. \n\nThe Kh\u0101rijites (Ar. al-khaw\u0101rij) are perhaps the most notorious rebels and heretics in \nearly Islamic history. Their origin is traced back to the first civil war (fitna) of the Muslim \ncommunity in 35\u201340/656\u201361, in the course of which they denounced the main parties \nto the conflict as unbelievers and dissociated from them both spiritually and physically. \n\n\u00ad\u00adWas\u00adMu\u1e6darrif\u00adb.\u00adal-Mugh\u012bra\u00adal-Thaqaf\u012b\u00ada\u00adKh\u0101rijite?\nRebellion\u00adin\u00adthe\u00adEarly\u00adMarw\u0101nid\u00adPeriod*\n\nHannaH-Lena Hagemann\nUniversit\u00e4t Hamburg\n\n(hannah-lena.hagemann@uni-hamburg.de)\n\n* The research for this article was carried out in the framework of the Emmy Noether research group \u201cSocial \nContexts of Rebellion in the Early Islamic Period\u201d based at the University of Hamburg and funded by the German \nResearch Foundation (DFG, project number 437229168). The article is based on a conference paper I gave at \nLeiden in November 2019 as part of the \u201cActs of Rebellions\u201d workshop organized by the Embedding Conquest \nteam led by Petra Sijpesteijn. My thanks to Alon Dar and the whole team for inviting me, and to Said Reza \nHuseini, Petra Sijpesteijn, Philip Grant, and Alon Dar for their insightful comments on the original draft. I am \nalso indebted to the three anonymous reviewers for their astute remarks and observations\u2014this paper is much \nthe better for them! All remaining errors of interpretation or fact are, of course, my own.\n\n\u00a9 2022 Hannah-Lena Hagemann. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-\nNoDerivatives License, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes \nonly, and only so long as attribution is given to the original authors and source.\n\n\n\n446  \u2022  HannaH-Lena Hagemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  447\n\nTheir history is difficult to reconstruct because the extant source material is late and \nfragmentary, a problem for early Islamic history in general that is exacerbated here by \nthe lack of surviving Kh\u0101rijite works.", "start_char_idx": 47, "end_char_idx": 3376, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9c5ed030-7293-4079-90c9-6302449d01b6": {"__data__": {"id_": "9c5ed030-7293-4079-90c9-6302449d01b6", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e55d2f21-dff3-4610-b56b-94f2406db3fa", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "c70398645b8117be9f04d8cf7a0ef6022d1fa3a846e43de12d4f9163abee1333", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "793540a5-87f4-4835-98ff-12e2bae7751d", "node_type": "1", "metadata": {}, "hash": "f322cf3e354af55a2972e5eb0eb5da57126a0fc61bb37ce78834ec18a8ecfbaf", "class_name": "RelatedNodeInfo"}}, "text": "Excepting perhaps some poetry and a few speeches \n(questions of authenticity and attribution remain thorny), what we know about them is \nlargely dependent on hostile outside sources, which has had a lasting effect on their image \nin the Islamic tradition and modern scholarship alike.1 \n\nWhat, then, makes a Kh\u0101rijite a Kh\u0101rijite? At first glance, the defining characteristics of \nKh\u0101rijism seem evident: excessive piety, based on a strict understanding of the letter of the \nlaw; the willingness to use equally excessive violence against opponents; and, as a result, \nan unfortunate penchant for considering those who did not share their views unbelievers \nwhose blood was licit to shed. Remaining true to God\u2019s will meant a constant battle against \nthese unbelievers, and so Kh\u0101rijite doctrine, as presented in the (mainly Sunn\u012b) Islamic \ntradition and reproduced in modern scholarship, posed a serious threat to the social and \npolitical fabric of empire because of its inherent rebellious potential, even if historical \nKh\u0101rijism in its militant form largely did not survive the eighth century CE. \n\nThe resulting stock image of the Kh\u0101rijite as a violent fanatic motivated by excessive \ndevotion to a godly life has dehistoricized the treatment of Kh\u0101rijite rebellions. At a closer \nlook, this particular \u201ccategory\u201d of rebellion appears to serve as a container term for very \ndifferent phenomena whose connections are often dubious; it frequently tells us little about \nwhy a particular revolt has been labeled \u201cKh\u0101rijite.\u201d In fact, we may have to question the \ncategory altogether: not only is there little coherence among the many different Kh\u0101rijite \nrebellions of the seventh to ninth centuries CE, but the core of what Kh\u0101rijism is supposed \nto be about is also diffuse at best. The lowest common denominator appears to have been \nthe rejection of both \u02bfUthm\u0101n and \u02bfAl\u012b, the Prophet\u2019s third and fourth \u201crightly guided\u201d \nsuccessors, as well as the rejection of claims to exclusive rights to the caliphate by Quraysh, \nthe Prophet\u2019s tribe. Coupled with this was a pronounced puritanism that centered an ethos \nof militant piety and rigid standards for personal piety, especially concerning the leaders \nof Kh\u0101rijite factions. But these criteria\u2014including rejection of the notion that the caliphate \nshould be restricted to Quraysh\u2014were not unique to the Khaw\u0101rij. Moreover, there is \na distinct tribal element to such revolts in the Umayyad era, at least, that raises doubts \nas to the purely religious motivations of these rebels, and there are enough instances \nof \u201cKh\u0101rijite\u201d insurgents not fitting the mold that we should reassess the phenomenon \nentirely: closer scrutiny might lead us to view these rebels in a different and perhaps more \neasily explainable light.2 \n\n1.  For an introduction to the history of and scholarship on the Kh\u0101rijites, see H.-L. Hagemann and P. \nVerkinderen, \u201cKharijism in the Umayyad Period,\u201d in The Umayyad World, ed. Andrew Marsham, 489\u2013517 \n(London: Routledge, 2020). For the source issues more specifically, see ibid., 490\u201393, and H.-L. Hagemann, The \nKh\u0101rijites in Early Islamic Historical Tradition: Heroes and Villains (Edinburgh: Edinburgh University Press, \n2021), 6\u20138 and the notes thereto.\n\n2.  For a problematization of this issue, see A. Gaiser, \u201cTradition, Text and Taxonomy at the Origins of the \nIb\u0101\u1e0d\u012b Movement: A Study in Critical Approaches to Early Ib\u0101\u1e0dism,\u201d paper presented at the tenth Conference \non Ibadi Studies, Toronto, June 16\u201319, 2019 (I am very grateful to the author for making his draft paper available \nto me); Hagemann and Verkinderen, \u201cKharijism,\u201d 493\u201397, 501\u20132.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?", "start_char_idx": 3377, "end_char_idx": 7097, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "793540a5-87f4-4835-98ff-12e2bae7751d": {"__data__": {"id_": "793540a5-87f4-4835-98ff-12e2bae7751d", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9c5ed030-7293-4079-90c9-6302449d01b6", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "0b57d4db9361b5f4c1313eb59590d49bbaeca44b56f65824518a8361c786bb7c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "66c22c1b-cb31-4b07-ae1e-c4e57b379db3", "node_type": "1", "metadata": {}, "hash": "24052b58e8987b98fd04584d6cb555a8ca113951176d709e0d5ea0dd37e72ff4", "class_name": "RelatedNodeInfo"}}, "text": "\u2022  447\n\nA good example, and the case study of this paper, is the rebellion of Mu\u1e6darrif b. al-Mugh\u012bra \nb. Shu\u02bfba al-Thaqaf\u012b. Mu\u1e6darrif was governor of al-Mad\u0101\u02bein3 at the time of his uprising in the \nmid-690s CE and a well-established member of the Muslim elite. His entanglement with the \nKh\u0101rijite leader Shab\u012bb b. Yaz\u012bd al-Shayb\u0101n\u012b is a curious episode that is often absent from \naccounts of Shab\u012bb\u2019s adventures. Mu\u1e6darrif has frequently been depicted as a Kh\u0101rijite, or at \nleast as allied to Shab\u012bb\u2019s Khaw\u0101rij, but as we shall see, the case is rather more complicated. \nThe most detailed account of his revolt is found in al-\u1e6cabar\u012b\u2019s (d. 310/923) Ta\u02ber\u012bkh, which \nwill serve as the main narrative template here, although it is not the earliest. Other fairly \ncomprehensive portrayals are preserved by al-Bal\u0101dhur\u012b (d. ca. 279/892; the earliest extant \ndepiction of this revolt),4 Miskawayh (d. ca. 421/1030), Ibn al-Jawz\u012b (d. 597/1201), Ibn al-Ath\u012br \n(d. 630/1233), \u1e62ibt b. al-Jawz\u012b (d. 654/1256), and al-Nuwayr\u012b (d. 733/1333). \n\nThis article aims to remedy the current lack of a thorough study of Mu\u1e6darrif and his \nrebellion. The first section will summarize the revolt as presented by al-\u1e6cabar\u012b and survey \nthe information available on Mu\u1e6darrif in the Islamic (historical) tradition more broadly. \nThe second section will analyze the background of Mu\u1e6darrif\u2019s rebellion and discuss the \ninterpretations offered in previous scholarship. I will argue for a rereading of his rebellion \nas belonging to a different \u201ccategory\u201d of revolt, highlighting notable connections with \nimportant other uprisings in the process. Section 3 is historiographical and will look at how \nthe sources approach Mu\u1e6darrif and in what ways they differ in their depictions of his revolt. \nThe article will conclude with some suggestions as to how future scholarship might usefully \napproach the study of rebellions labeled \u201cKh\u0101rijite\u201d specifically and the issue of revolt in \nthe early Islamic period more generally. \n\n3.  Al-Mad\u0101\u02bein is the Arab-Muslim name for the former Sasanian capital Ctesiphon, a metropolis comprising \nseveral cities (whence al-Mad\u0101\u02bein, \u201cthe cities\u201d), located on the Tigris approximately 35 kilometers southeast of \nmodern Baghdad. In the early Islamic period, it was part of the conquered territory administered from K\u016bfa.\n\n4.  Al-Zubayr b. Bakk\u0101r\u2019s (d. 256/870) al-Akhb\u0101r al-Muwaffaqiyy\u0101t appears to be the earliest work to mention \nMu\u1e6darrif, but it does not recount his revolt; see Ibn Bakk\u0101r, al-Akhb\u0101r al-Muwaffaqiyy\u0101t, ed. S\u0101m\u012b Makk\u012b al-\u02bf\u0100n\u012b, \n2nd ed. (Beirut: \u02bf\u0100lam al-Kutub, 1996), 462. Ibn Sa\u02bfd (d. 230/845) only names four other sons of al-Mugh\u012bra, \ntwo of whom (\u02bfUrwa and \u1e24amza) are rather well known and in \u1e24amza\u2019s case connected with Mu\u1e6darrif\u2019s revolt; \nIbn Sa\u02bfd, Kit\u0101b al-\u1e6cabaq\u0101t al-kab\u012br, ed. \u02bfAl\u012b Mu\u1e25ammad \u02bfUmar (Cairo: Maktabat al-Kh\u0101nj\u012b, 2001), 8:387\u201388. The \ninformation he provides on them is scarce, however.", "start_char_idx": 7099, "end_char_idx": 10026, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "66c22c1b-cb31-4b07-ae1e-c4e57b379db3": {"__data__": {"id_": "66c22c1b-cb31-4b07-ae1e-c4e57b379db3", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "793540a5-87f4-4835-98ff-12e2bae7751d", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "48bfcb4788401324d392d9996aafb1287976a22dd06b55179b426715dce009dd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bc03b5c0-025e-4c22-bdde-e381a5bd4d9e", "node_type": "1", "metadata": {}, "hash": "8d5d374517eebe729ef6d1bc6113da8b954f54ce77e21a6c064fabde863b2658", "class_name": "RelatedNodeInfo"}}, "text": "The \ninformation he provides on them is scarce, however. \u02bfUrwa is mentioned as governor of K\u016bfa, transmitter from \nhis father and \u201cthe best of his family\u201d (k\u0101na khayra ahli dh\u0101lik al-bayt). The others warrant only a one-liner \neach, stating that they transmitted from their father. Likewise, Khal\u012bfa b. Khayy\u0101\u1e6d\u2019s (d. 240/854) Ta\u02ber\u012bkh, ed. \nAkram \u1e0ciy\u0101\u02be al-\u02bfUmar\u012b, 2nd ed. (Riyadh: D\u0101r \u1e6cayba, 1985), does not mention Mu\u1e6darrif but talks about \u02bfUrwa \nas governor of K\u016bfa on three different occasions over a very wide date range that might indicate somewhat \njumbled information: once in the year 50/670 (during Mu\u02bf\u0101wiya\u2019s reign) as successor of his father upon the \nlatter\u2019s death (p. 210), once in 75/694\u201395 under \u02bfAbd al-Malik (p. 294), and once in 95/713\u201314 under al-Wal\u012bd \n(p. 310). Alternatives are given in the first two cases, with Ziy\u0101d b. Ab\u012bhi the broadly agreed-upon successor \nof \u02bfUrwa\u2019s father, al-Mugh\u012bra. The appointment of 75/694\u201395 is the most supported by the sources overall, \nalthough a report in al-Bal\u0101dhur\u012b\u2019s Ans\u0101b mentions \u02bfUrwa\u2019s governorship of K\u016bfa before Ziy\u0101d\u2019s appointment; \nal-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, ed. Suhayl Zakk\u0101r and Riy\u0101\u1e0d Zirikl\u012b (Beirut: D\u0101r al-Fikr, 1996), 13:351. No further \ninformation is given on \u02bfUrwa in Khal\u012bfa\u2019s Ta\u02ber\u012bkh. His \u1e6cabaq\u0101t does not mention Mu\u1e6darrif either and gives no \ninformation on the brothers apart from \u02bf Urwa and \u1e24amza\u2019s parentage; Ibn Khayy\u0101\u1e6d, Kit\u0101b al-\u1e6cabaq\u0101t, ed. Akram \n\u1e0ciy\u0101\u02be al-\u02bfUmar\u012b (Baghdad: Ma\u1e6dba\u02bfat al-\u02bf\u0100n\u012b, 1967), 155. \n\n\n\n448  \u2022  HannaH-Lena Hagemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  449\n\nThe\u00adRebellion\u00adof\u00adMu\u1e6darrif\u00adb.\u00adal-Mugh\u012bra\u00ad(77/696\u201397)\u00adAccording\u00adto\u00adal-\u1e6cabar\u012b5\n\nMu\u1e6darrif is first mentioned in the context of Shab\u012bb\u2019s Kh\u0101rijite rebellion in the mid-690s \nCE, during which time the governor of Iraq (then based at K\u016bfa), al-\u1e24ajj\u0101j b. Y\u016bsuf (d. \n95/714), appointed Mu\u1e6darrif as governor of al-Mad\u0101\u02bein. When Mu\u1e6darrif learned that Shab\u012bb \nwas approaching the city, he wrote to al-\u1e24ajj\u0101j to ask for reinforcements.6 At some point \nafter the arrival of the reinforcements, Shab\u012bb crossed the Tigris and reached Bahuras\u012br \n(western al-Mad\u0101\u02bein), whereupon Mu\u1e6darrif cut the remaining bridge between them. So far, \nso good. But then the story takes an unexpected turn: Mu\u1e6darrif asked Shab\u012bb to send over \nsome of his companions so that they could study the Qur\u02be\u0101n together and debate Shab\u012bb\u2019s \nagenda.", "start_char_idx": 9970, "end_char_idx": 12392, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bc03b5c0-025e-4c22-bdde-e381a5bd4d9e": {"__data__": {"id_": "bc03b5c0-025e-4c22-bdde-e381a5bd4d9e", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "66c22c1b-cb31-4b07-ae1e-c4e57b379db3", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "fbc36333779c6a45301a92a9703217e8581a879c2a8453ced0db245960223064", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6854a631-0cc2-4ddd-a42d-1c5de124571c", "node_type": "1", "metadata": {}, "hash": "9c36e7fed6165f9d30e8df731615fb26deecdfaaf62cade15c4edb481d9c7e56", "class_name": "RelatedNodeInfo"}}, "text": "Shab\u012bb agreed to this, hostages were exchanged, and four days of discussion \nfollowed.7 Al-\u1e6cabar\u012b preserves two versions of this debate. The first occurs in a short section \non Mu\u1e6darrif that is not part of al-\u1e6cabar\u012b\u2019s main account of the rebellion and consists of the \nbrief statement that Mu\u1e6darrif and Shab\u012bb did not agree on anything.8 The second version of \nthe debate is placed within the main account of Mu\u1e6darrif\u2019s revolt; it is much more detailed \nand tells a somewhat different story, as the following will show.9 Notably, both reports are \nnarrated on the authority of Ab\u016b Mikhnaf.\n\nAccording to the main account, Mu\u1e6darrif received Shab\u012bb\u2019s envoys and inquired about \ntheir beliefs and demands. He was told the following: \u201cWe call to the Book of God and the \nsunna of his Prophet. We object to the expropriation of the spoils, the failure to apply \nthe \u1e25ud\u016bd, and rule through oppression.\u201d10 Mu\u1e6darrif agreed wholeheartedly with these \n(rather general) statements, but an alliance between him and the Kh\u0101rijites ultimately \nfailed because they could not agree on the criteria and mode of election of the caliph. The \nKhaw\u0101rij insisted that leadership should be held by the most virtuous of men, regardless \nof his ancestry. Mu\u1e6darrif, however, advocated for a sh\u016br\u0101 (a \u201cconsultative council\u201d) like \nthat convened by Mu\u1e25ammad\u2019s second successor, \u02bfUmar I (d. 23/644), on his deathbed in \norder to choose the new ruler; this sh\u016br\u0101, Mu\u1e6darrif said, should be restricted to Quraysh. \nHe argued that opposition to al-\u1e24ajj\u0101j and the Umayyad caliph \u02bfAbd al-Malik would garner \n\n5.  The main version of the report on Mu\u1e6darrif\u2019s revolt covers about twenty pages in al-\u1e6cabar\u012b, Ta\u02ber\u012bkh \nal-rusul wa-l-mul\u016bk, ed. Michael Jan de Goeje et al., 3 parts in 16 vols. (Leiden: Brill, 1879\u20131901), 2:979\u20131003. \nA brief account of Mu\u1e6darrif\u2019s engagement with Shab\u012bb is also found earlier in al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:946\u201348. This \nbrief earlier report mentions the reasoning behind Mu\u1e6darrif\u2019s decision to revolt (fear of al-\u1e24ajj\u0101j) but does not \ngo into detail regarding the rebellion itself, as the main focus of the account is on Shab\u012bb. \n\n6.  One of the commanders sent by al-\u1e24ajj\u0101j as backup was Sabra b. \u02bfAbd al-Ra\u1e25m\u0101n b. Mikhnaf, whose father \nhad died in battle against the Az\u0101riqa (al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:855\u201356). Sabra was a second cousin of Ab\u016b Mikhnaf, \nal-\u1e6cabar\u012b\u2019s source for the Mu\u1e6darrif account.\n\n7.  A similar pattern is apparent in the rebellion of al-\u1e24\u0101rith b. Surayj, discussed in this issue by Reza Huseini. \nAl-\u1e24\u0101rith arrested the delegation that had been sent to him after their debate, and he himself was the rebel \n(unlike Mu\u1e6darrif at this stage), but it is worth noting that debate between the opposing parties seems to have \nbeen part of the conflict resolution toolkit employed in this period. My thanks to Reza for pointing out this \ncommonality.\n\n8.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:947.\n9.  Ibid., 2:983\u201387.\n10.  Ibid., 2:984.", "start_char_idx": 12393, "end_char_idx": 15315, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6854a631-0cc2-4ddd-a42d-1c5de124571c": {"__data__": {"id_": "6854a631-0cc2-4ddd-a42d-1c5de124571c", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bc03b5c0-025e-4c22-bdde-e381a5bd4d9e", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "7a4b4974ab44b3c95c0a46d40f8c6a0b659decce77081a4a21b767501e7a72c4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ba6cb931-45cd-4603-993e-7c339d405aaf", "node_type": "1", "metadata": {}, "hash": "87708cf49a6e32dd3b40bd5ad86b350f9c542dd7914890a3cad0bfdf0dd10713", "class_name": "RelatedNodeInfo"}}, "text": "10.  Ibid., 2:984.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  449\n\nmore support if the people knew that the rebels sought to have the Arabs elect al-ri\u1e0d\u0101 min \nQuraysh (\u2018the approved one from Quraysh\u2019).11 \n\nThe Kh\u0101rijite envoys, for their part, were appalled at this suggestion of a policy change and \nleft Mu\u1e6darrif. Shab\u012bb tried to convince him that Quraysh did not have a better claim to rule \nthan anyone else did, but Mu\u1e6darrif continued to assert election by sh\u016br\u0101 and membership \nof Quraysh as the only legitimate criteria. The negotiations with Shab\u012bb eventually failed,12 \nbut having been inspired by the insurgents, Mu\u1e6darrif now felt that he could no longer fake \nobedience to the Umayyads, \u201cthese oppressors.\u201d13 This decision is interjected quite abruptly \nin the story\u2014so far, there has been no indication that Mu\u1e6darrif was dissatisfied with al-\u1e24ajj\u0101j \nor \u02bfAbd al-Malik. Other sources have Mu\u1e6darrif transmit an account in which he accompanies \nhis father, al-Mugh\u012bra, to the court of Mu\u02bf\u0101wiya and which shows al-Mugh\u012bra to have an \nambiguous, if not outright negative, opinion of the caliph.14 But this particular report is not \nincluded by al-\u1e6cabar\u012b, and there is no clear explanation for Mu\u1e6darrif\u2019s sudden dissatisfaction \nwith \u02bfAbd al-Malik and al-\u1e24ajj\u0101j in the account of his revolt, either. \n\nIt should be noted, however, that al-\u1e6cabar\u012b\u2019s narrative does propose a further trigger for \nMu\u1e6darrif\u2019s revolt: even though no alliance was forged between him and Shab\u012bb, Mu\u1e6darrif \nfeared very strongly that al-\u1e24ajj\u0101j would nonetheless punish him for debating with the \nKh\u0101rijites. He therefore called his confidants (ahl thiq\u0101tihi wa-ahl na\u1e63\u0101\u02bei\u1e25ihi) and informed \nthem of his plan to rebel independently in anticipation of al-\u1e24ajj\u0101j\u2019s reaction. They, too, \nwere afraid of al-\u1e24ajj\u0101j and so advised Mu\u1e6darrif to leave al-Mad\u0101\u02bein. He gathered his men \nand went to al-Daskara, northeast of al-Mad\u0101\u02bein, where he finally revealed to them his \nintentions. The two commanders whom al-\u1e24ajj\u0101j had sent along with some troops to help \nMu\u1e6darrif fight Shab\u012bb pretended to agree with him, but they left in secret and brought \nal-\u1e24ajj\u0101j news of Mu\u1e6darrif\u2019s uprising.15 \n\nThese two explanations are not mutually exclusive, but it is possible that they reflect \noriginally separate narratives; the first has Mu\u1e6darrif in a proactive role, whereas he appears \ntimid and on the defensive in the second. What the accounts of Mu\u1e6darrif\u2019s rebellion do not \nstate explicitly but what certainly also played a role in kicking off the revolt was timing. \nThe year 77/696\u201397 saw plenty of upheaval, with the uprising of Shab\u012bb in Iraq and the \ncontinuous insurgency of the Az\u0101riqa in Iran, which had been going strong for about a \ndecade at that point; there had also been at least one other serious Iraqi revolt shortly \nbefore the outbreak of Mu\u1e6darrif\u2019s rebellion.16 This was a period of unrest, and al-\u1e24ajj\u0101j\u2019s \nattention was split between several different conflicts, meaning that Mu\u1e6darrif chose a good \nmoment to break with the Umayyads.\n\n11.  Ibid.\n12.  Ibid., 2:985\u201386.\n13.", "start_char_idx": 15297, "end_char_idx": 18396, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ba6cb931-45cd-4603-993e-7c339d405aaf": {"__data__": {"id_": "ba6cb931-45cd-4603-993e-7c339d405aaf", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6854a631-0cc2-4ddd-a42d-1c5de124571c", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "8393c6dee5f3e5f3443ed75bfadaf11daa52b2525b08b1f00582c9826679d96d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a46f20f4-602a-492c-8379-5071f8d60982", "node_type": "1", "metadata": {}, "hash": "110f4342b7926687bbdad9f2bd15cb87ef5847d4ba53f7df8b1326a57901b680", "class_name": "RelatedNodeInfo"}}, "text": "Ibid.\n12.  Ibid., 2:985\u201386.\n13.  Ibid., 2:987.\n14.  Ibn Bakk\u0101r, Akhb\u0101r, 462; al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab wa-ma\u02bf\u0101din al-jawhar, ed. Charles Pellat (Beirut: \n\nal-J\u0101mi\u02bfa al-Lubn\u0101niyya, 1966\u201379), 4:338\u201339.\n15.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:986\u201389.\n16.  See below.\n\n\n\n450  \u2022  HannaH-Lena Hagemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  451\n\nFrom al-Daskara, Mu\u1e6darrif set out for al-Jib\u0101l in western Iran and collected supporters \nalong the way. He first reached \u1e24ulw\u0101n; al-\u1e24ajj\u0101j\u2019s governor in the city (Suwayd b. \u02bfAbd \nal-Ra\u1e25m\u0101n al-Sa\u02bfd\u012b) was unwilling to fight Mu\u1e6darrif but feared al-\u1e24ajj\u0101j\u2019s wrath and so \nengaged Mu\u1e6darrif half-heartedly until they came to an agreement that had Mu\u1e6darrif \nmove on.17 Mu\u1e6darrif fought and killed some Kurds, then made his way to Hamadh\u0101n but \ndeliberately avoided entering the territory because the governor was his brother \u1e24amza, \nwhom he tried to protect from al-\u1e24ajj\u0101j\u2019s anger. However, he petitioned his brother for \nsupplies, which he received, although \u1e24amza was utterly dismayed at his brother\u2019s antics.18 \nWith good reason, it turns out: when al-\u1e24ajj\u0101j was informed of \u1e24amza\u2019s support, he ordered \n\u1e24amza\u2019s own shur\u1e6da (\u2018police or security force\u2019) chief to arrest him,19 and \u1e24amza may have \ndied in prison.20 \n\nHaving moved on from the region of Hamadh\u0101n, Mu\u1e6darrif finally reached Qum and \nQ\u0101sh\u0101n, which were considered safe from al-\u1e24ajj\u0101j\u2019s reach.21 From there, Mu\u1e6darrif sent \nletters to al-Rayy to gather support for his cause, described as opposition to injustice and \nimplementation of properly Islamic rule, and a significant number of men joined him. He \nalso sent out his own agents (\u02bfumm\u0101l) to collect taxes.22 The resistance he encountered \nup to this point was limited, presumably because al-\u1e24ajj\u0101j was busy with Shab\u012bb and a \nlarge portion of the army under the general al-Muhallab was engaged in combating the \nAzraq\u012b Kh\u0101rijites led by Qa\u1e6dar\u012b b. al-Fuj\u0101\u02bea. The lack of local resistance may have been \ndue to the fact that the region was at that time still predominantly non-Muslim; to the \nZoroastrian and Christian inhabitants of the area, it probably did not matter who collected \nthe taxes. The accounts of Mu\u1e6darrif\u2019s activities in this region are almost entirely focused on \n\n17.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:989\u201391.\n18.  Ibid., 2:991\u201392.\n19.  Ibid., 2:994\u201395.\n20.  As stated explicitly in al-Bal\u0101dhur\u012b, Ans\u0101b, 7:401. The other sources do not mention this, however, and at \n\nleast one report has \u1e24amza reappear in the rebellion of Ibn al-Ash\u02bfath. See below.\n21.", "start_char_idx": 18365, "end_char_idx": 20910, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a46f20f4-602a-492c-8379-5071f8d60982": {"__data__": {"id_": "a46f20f4-602a-492c-8379-5071f8d60982", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ba6cb931-45cd-4603-993e-7c339d405aaf", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "59addb0e6c535131e0283df225e9bf300b42c7f195234ec4a920d8d947360005", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9d14bfa7-afa9-4f75-805e-a5cdba74ef93", "node_type": "1", "metadata": {}, "hash": "dca3d4fa42e0242b77745b3b90907753ef27e4ca78c45c385d166fc0da964f68", "class_name": "RelatedNodeInfo"}}, "text": "See below.\n21.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:992; \u1e62ibt b. al-Jawz\u012b, Mir\u02be\u0101t al-zam\u0101n, ed. K\u0101mil Salm\u0101n al-Jub\u016br\u012b et al. (Beirut: \n\nal-Ris\u0101la al-\u02bf\u0100lamiyya, 2013), 9:224. The region of Qum, in particular, was a popular refuge for rebels and \ndiscontented subjects, not least because of its geography: it was a mountainous region, and it was very difficult \nto retrieve someone who did not want to be found once that person had reached Qum\u2019s salt desert. For instance, \nthe Ban\u016b Ash\u02bfar, supporters of the rebellion of Ibn al-Ash\u02bfath, fled to Qum after the revolt\u2019s failure to escape \nal-\u1e24ajj\u0101j\u2019s wrath and ultimately settled there with the support of the local Zoroastrian community. See al-Ash\u02bfar\u012b \nal-Qumm\u012b, T\u0101r\u012bkh-i Qum, ed. Jal\u0101l al-D\u012bn \u1e6cihr\u0101n\u012b (Tehran: Intish\u0101r\u0101t-i T\u016bs, 1982), 242, 245\u201346, 258\u201360, 262\u201365. J. \nCalmard\u2019s entry \u201c\u1e32um,\u201d in the Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill Online), relates \nal-\u1e24ajj\u0101j\u2019s persecution of the Ban\u016b Ash\u02bfar to their Sh\u012b\u02bf\u012b sympathies; the T\u0101r\u012bkh-i Qum mentions their support for \nan \u02bfAlid revolt as well (p. 242), but the account is seriously confused (the dating does not work out: the revolt \nit refers to is that of Zayd b. \u02bfAl\u012b [d. 122/740], who rebelled long after al-\u1e24ajj\u0101j\u2019s death in 95/714). Later on, \nhowever, the T\u0101r\u012bkh-i Qum itself states specifically that the reason for al-\u1e24ajj\u0101j\u2019s enmity was the tribe\u2019s support \nof Ibn al-Ash\u02bfath and that this explanation is to be preferred (p. 264); indeed, it fits the context and timing far \nbetter. The work mentions further rebels and people who had fallen foul of the authorities fleeing to Qum, such \nas Sa\u02bf\u012bd b. Jubayr (p. 38) and troops scattered after a battle between al-Muhallab and Qa\u1e6dar\u012b (although Qa\u1e6dar\u012b\u2019s \nmen are here confused with al-Muhallab\u2019s soldiers; pp. 66\u201367). Against this background, it is all the more striking \nthat the work does not mention Mu\u1e6darrif\u2019s uprising. I owe my insight into the T\u0101r\u012bkh-i Qum to Reza Huseini.\n\n22.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:992\u201394. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  451\n\nhis interactions with his supporters and the government armies sent against him, making \nit difficult to piece together an accurate picture of the situation on the ground. The end, \nhowever, came when the governor of I\u1e63fah\u0101n eventually asked al-\u1e24ajj\u0101j to send a much \nlarger army against Mu\u1e6darrif\u2019s troops because of growing support for him. Following a long \nand fierce final battle, Mu\u1e6darrif was killed and his supporters scattered.", "start_char_idx": 20896, "end_char_idx": 23414, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9d14bfa7-afa9-4f75-805e-a5cdba74ef93": {"__data__": {"id_": "9d14bfa7-afa9-4f75-805e-a5cdba74ef93", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a46f20f4-602a-492c-8379-5071f8d60982", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "356d3483d25dcfa43c5ee402119b16d7087981b6072aefa20c5f077512fca8aa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a3aae598-3161-4e91-a4b5-7f0281293bdc", "node_type": "1", "metadata": {}, "hash": "3d1de1f3a04aacf8e2119660644738040c5b6acb47633da4ee33792d00763ed2", "class_name": "RelatedNodeInfo"}}, "text": "In the aftermath of the rebellion, various tribal groups tried\u2014often successfully\u2014to \nintercede (shafa\u02bfa) for those of their people who had participated in the revolt, while some \nother survivors enjoyed the support of highly placed individuals and so were given safe-\nconducts.23 These negotiations involved the governors of al-Rayy and I\u1e63fah\u0101n, who had led \nthe battle against Mu\u1e6darrif, although in one case al-\u1e24ajj\u0101j appears to have given instructions \nregarding one of the surviving rebels that meant his request for a safe-conduct was denied; \nthe request was eventually approved when a new governor of al-Rayy was appointed.24 \nThese reports indicate that the treatment of rebels was generally within the purview of \nlocal governors rather than determined exclusively by the superordinate governor al-\u1e24ajj\u0101j.\n\nWhat\u00adDo\u00adWe\u00adKnow\u00adabout\u00adMu\u1e6darrif?\n\nApart from Mu\u1e6darrif\u2019s rebellion, which the pre-eleventh-century CE works that mention \nhim often do not address,25 he remains a largely obscure figure. He does not appear to have \nleft behind any offspring,26 and little else is known about his personal life.27 Mu\u1e6darrif\u2019s family \nbelonged to Thaq\u012bf and was among the tribal notables of K\u016bfa; his father, al-Mugh\u012bra, had \nbeen Mu\u02bf\u0101wiya\u2019s governor of the city and was renowned for his fairness. Al-Mugh\u012bra\u2019s sons \nare likewise described as noble and righteous people.28 The family was of the same tribe as \nal-\u1e24ajj\u0101j himself, and its Umayyad sympathies were well known.29 When al-\u1e24ajj\u0101j came to \nK\u016bfa to take up his governorship, he gave Mu\u1e6darrif and his brothers important positions \n\n23.  Ibid., 2:994\u20131003; Ibn al-Ath\u012br, al-K\u0101mil f\u012b al-ta\u02ber\u012bkh, ed. \u02bf Umar \u02bf Abd al-Sal\u0101m Tadmur\u012b (Beirut: D\u0101r al-Kit\u0101b \nal-\u02bfArab\u012b, 1997), 3:467; al-Bal\u0101dhur\u012b, Ans\u0101b, 7:403.\n\n24.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:1001\u20132.\n25.  Al-Bal\u0101dhur\u012b and al-\u1e6cabar\u012b are the only pre-eleventh-century CE authors to discuss his rebellion. Sources \n\nthat mention Mu\u1e6darrif but say nothing about his revolt include Ibn Bakk\u0101r, Akhb\u0101r; Ibn Ab\u012b al-Duny\u0101, al-Ishr\u0101f f\u012b \nman\u0101zil al-ashr\u0101f, ed. Najam \u02bfAbd al-Ra\u1e25m\u0101n Khalaf (Riy\u0101dh: Maktabat al-Rushd, 1990); and al-Mas\u02bf\u016bd\u012b, Mur\u016bj. \nAmong the later sources, Miskawayh and Ibn Kath\u012br are exceptions in passing over Mu\u1e6darrif\u2019s revolt entirely; \nin Miskawayh\u2019s case, the omission is due to his particular take on Mu\u1e6darrif\u2019s dealings with Shab\u012bb, for which see \nbelow. Ibn \u02bfIdh\u0101r\u012b gives only one line to this rebellion in Kit\u0101b al-Bay\u0101n al-mughrib f\u012b akhb\u0101r al-Andalus wa-l-\nMaghrib, ed. \u00c9variste L\u00e9vi-Provencal and Georges S. Colin, 3rd ed. (Beirut: D\u0101r al-Thaq\u0101fa, 1983), 1:34, which is \nprobably due to his geographical focus (North Africa). The other works considered here that postdate the tenth \ncentury CE and address Mu\u1e6darrif give fairly detailed accounts of his uprising.\n\n26.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 13:352.\n27.  For the potential issue of his paternity, see below.\n28.", "start_char_idx": 23417, "end_char_idx": 26286, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a3aae598-3161-4e91-a4b5-7f0281293bdc": {"__data__": {"id_": "a3aae598-3161-4e91-a4b5-7f0281293bdc", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9d14bfa7-afa9-4f75-805e-a5cdba74ef93", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "cda8dfabcdb879cb8f8d92735a1a4a60d88357e386be05aaa1df0def5501d5b0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "99850041-929e-49cd-a1c8-93a88091684d", "node_type": "1", "metadata": {}, "hash": "c2ef6ca182fd7144d39fde7b9e0319d3568e1e7d964a6d140d9297f6aae16e2a", "class_name": "RelatedNodeInfo"}}, "text": "27.  For the potential issue of his paternity, see below.\n28.  Wellhausen\u2019s pejorative remark that Mu\u1e6darrif did not resemble his father much (presumably referring \n\nhere to al-Mugh\u012bra\u2019s qualities such as loyalty, shrewdness, integrity, and strength of character) is not supported \nby the sources. J. Wellhausen, Die religi\u00f6s-politischen Oppositionsparteien im alten Islam (Berlin: Weidmann, \n1901), 45. \n\n29.  See, e.g., M. A. Shaban, Islamic History: A New Interpretation, vol. 1, A.D. 600\u2013750 (A.H. 132) (Cambridge: \nCambridge University Press, 1971), 108: al-Mugh\u012bra\u2019s \u201cloyalty to the Umayyads was almost exemplary.\u201d\n\n\n\n452  \u2022  HannaH-Lena Hagemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  453\n\nprecisely because of these factors. Mu\u1e6darrif was appointed governor over al-Mad\u0101\u02bein, his \nbrother \u02bfUrwa governor over K\u016bfa30 and thus al-\u1e24ajj\u0101j\u2019s steward, and his brother \u1e24amza \ngovernor over Hamadh\u0101n.31 Mu\u1e6darrif, in particular, is said to have been highly esteemed \nby al-\u1e24ajj\u0101j32 and his credentials were excellent, as acknowledged by the inhabitants of \nal-Mad\u0101\u02bein among many others.33 All three brothers are said to have done an exemplary job; \nby all accounts, this was a family whose support of the Umayyads had paid off.34 \n\nIf we investigate Mu\u1e6darrif\u2019s family further, however, some fissures are revealed. \nAl-Mugh\u012bra was not quite as exemplary in his loyalty to the Umayyads as is sometimes \nstated. Several reports record his critical stance on Mu\u02bf\u0101wiya and the Umayyad regime \nmore generally. As mentioned, one such occasion is narrated on the authority of Mu\u1e6darrif \nhimself; the report appears already in the earliest source we have for Mu\u1e6darrif (Ibn Bakk\u0101r\u2019s \nal-Akhb\u0101r al-Muwaffaqiy\u0101t), and the incident is listed by al-Mas\u02bf\u016bd\u012b as one factor that led to \nal-Ma\u02bem\u016bn\u2019s decision to have Mu\u02bf\u0101wiya cursed from the pulpit.35 \n\nThe evidence for Mu\u1e6darrif\u2019s brothers is mixed as well. They clearly enjoyed al-\u1e24ajj\u0101j\u2019s \nfavor, at least for a while, and \u02bfAbd al-Malik reportedly had a high opinion of \u02bfUrwa b. \nal-Mugh\u012bra, in particular.36 But we also have a number of accounts that illustrate the brothers\u2019 \ncontentious relationship with the Umayyads generally and with al-\u1e24ajj\u0101j specifically. \n\n\u02bfUrwa b. al-Mugh\u012bra, for instance, is mentioned among the companions of Mu\u1e63\u02bfab b. \nal-Zubayr, who from the mid-680s CE served as governor of Iraq for his brother \u02bfAbd All\u0101h \n(Ibn al-Zubayr; d. 72/692), a caliphal contender and a rival of the Umayyads. \u02bfUrwa apparently \naccompanied Mu\u1e63\u02bfab into the final Zubayrid battle against \u02bfAbd al-Malik in Iraq, at Maskin in \n71/690\u201391, which saw the end of Mu\u1e63\u02bfab.37 This does not fit all that well with the image of a \npro-Umayyad family. The most damning evidence, however, is an account of al-\u1e24ajj\u0101j beating \n\u02bfUrwa to death for his perceived disloyalty.", "start_char_idx": 26225, "end_char_idx": 29063, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "99850041-929e-49cd-a1c8-93a88091684d": {"__data__": {"id_": "99850041-929e-49cd-a1c8-93a88091684d", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a3aae598-3161-4e91-a4b5-7f0281293bdc", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "5ba6186c94544bb4d459e7fca43fbd89906a8f5d2a57c3a1cf4e29a55142e7a1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6b6e2e64-06cd-46af-b52a-0e9b725176c8", "node_type": "1", "metadata": {}, "hash": "68ce3f2aa4570d0fbaf3cd667600bbbf0972635beb2f4eda1e17d920c9e46da2", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAbd al-Malik had apparently written to \u02bfUrwa \nand another man to inquire about al-\u1e24ajj\u0101j\u2019s conduct as a governor. The other man showed \nal-\u1e24ajj\u0101j the letter and let him dictate the reply. \u02bfUrwa, by contrast, replied honestly, and his \ndepiction of al-\u1e24ajj\u0101j was less than flattering. \u02bfAbd al-Malik thereupon sent \u02bfUrwa\u2019s letter to \nal-\u1e24ajj\u0101j, who retaliated by whipping \u02bfUrwa until he died.38 \n\n30.  There is some confusion over when, exactly, \u02bfUrwa served as governor of the city. See n. 4 above.\n31.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 13:351 has \u1e24amza appointed over the \u1e63adaqa of K\u016bfa and its environs at some \n\npoint during al-\u1e24ajj\u0101j\u2019s tenure, but this is a rare variant and of course does not contradict the reports of his \ngovernorship of Hamadh\u0101n. \n\n32.  Ibn Ab\u012b al-Duny\u0101, Ishr\u0101f, 245.\n33.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:979\u201381.\n34.  E.g., al-Bal\u0101dhur\u012b, Ans\u0101b, 7:397; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:873, 916, 979\u201381; Ibn al-Jawz\u012b, al-Munta\u1e93am f\u012b ta\u02ber\u012bkh \n\nal-umam wa-l-mul\u016bk, ed. Mu\u1e25ammad \u02bfAbd al-Q\u0101dir \u02bfA\u1e6d\u0101 and Mu\u1e63\u1e6daf\u0101 \u02bfAbd al-Q\u0101dir \u02bfA\u1e6d\u0101 (Beirut: D\u0101r al-Kutub \nal-\u02bfIlmiyya, 1992), 6:192\u201393; Ibn al-Ath\u012br, K\u0101mil, 3:465; Ibn Kath\u012br, al-Bid\u0101ya wa-l-nih\u0101ya, ed. \u02bfAbd All\u0101h b. \u02bfAbd \nal-Mu\u1e25sin al-Turk\u012b (Giza: D\u0101r Hajr, 1997\u201399), 12:279, 411; Sibt b. al-Jawz\u012b, Mir\u02be\u0101t, 9:222. \n\n35.  Ibn Bakk\u0101r, Akhb\u0101r, 462; al-Mas\u02bf\u016bd\u012b, Mur\u016bj, 4:338\u201339. Al-Mas\u02bf\u016bd\u012b explicitly references al-Zubayr b. \nBakk\u0101r\u2019s report in his own rendering. For other reports of al-Mugh\u012bra\u2019s ambivalence regarding the Umayyads, \nsee, e.g., al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:38\u201339. \n\n36.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 7:397, 404. \n37.  Ibn Bakk\u0101r, Akhb\u0101r, 439; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:804.\n38.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 7:397, 404; 13:351.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  453\n\nIt goes without saying that such stories need to be approached with caution. The \naccount of \u02bfUrwa\u2019s killing, in particular, is full of literary motifs and odd plot lines (e.g., \nwhy would \u02bfAbd al-Malik send \u02bfUrwa\u2019s letter to al-\u1e24ajj\u0101j in view of its contents and the \nfact that he supposedly held \u02bfUrwa in high esteem?).", "start_char_idx": 29064, "end_char_idx": 31127, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6b6e2e64-06cd-46af-b52a-0e9b725176c8": {"__data__": {"id_": "6b6e2e64-06cd-46af-b52a-0e9b725176c8", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "99850041-929e-49cd-a1c8-93a88091684d", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "6960b060cae65341888ee54a85d43e4e7a5d27ff168f6f68ff68faea425c4b5a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a30d1b08-2ed6-4a86-b44b-708e659eab44", "node_type": "1", "metadata": {}, "hash": "d0d233164815bf73c5853cbb708ab63ba0e10b3ea2a16261ab5bdae250da728a", "class_name": "RelatedNodeInfo"}}, "text": "This is not unexpected, of course, \nbut makes it difficult to weigh the historicity of the account. Another report simply has \nal-\u1e24ajj\u0101j replace \u02bfUrwa as governor of K\u016bfa the year after the failure of Mu\u1e6darrif\u2019s revolt \n(78/697\u201398),39 although it is possible that the whipping episode happened later; as it \nappears to be unique to al-Bal\u0101dhur\u012b, who does not give a date, it is impossible to tell. \nAccording to a late source, Ibn Kath\u012br\u2019s Bid\u0101ya, \u02bfUrwa died in K\u016bfa in 87/706\u20137 (after the \ndeath of \u02bfAbd al-Malik), but the source says nothing about any kind of conflict between \n\u02bfUrwa and al-\u1e24ajj\u0101j.40 Yet another account has \u02bfUrwa still alive in 95/713\u201314 and serving as \ngovernor of K\u016bfa.41 \n\nThere is less explicit information about Mu\u1e6darrif\u2019s brother \u1e24amza b. al-Mugh\u012bra if \nwe leave aside his material support for Mu\u1e6darrif\u2019s rebellion, which may have been due \nto brotherly sentiment rather than enthusiasm for the endeavor.42 Like Mu\u1e6darrif, he is \nportrayed as being afraid of al-\u1e24ajj\u0101j\u2019s notorious temper, which indicates at least some \nwariness toward \u02bfAbd al-Malik\u2019s viceroy.43 Other reports depict al-\u1e24ajj\u0101j as suspicious \nof \u1e24amza\u2019s loyalties following his appointment as governor.44 Long before Mu\u1e6darrif\u2019s \nrebellion, \u1e24amza also reportedly counseled his maternal uncle \u02bfUmar b. Sa\u02bfd b. Ab\u012b Waqq\u0101s \nagainst obeying \u02bfUbayd All\u0101h b. Ziy\u0101d\u2019s order to march against al-\u1e24usayn, impressing upon \nhim that losing all earthly riches and authority (\u02bfUmar had just been appointed governor \nby \u02bfUbayd All\u0101h) was preferable to meeting his maker with the blood of the Prophet\u2019s \ngrandson on his hands.45 As is well known, \u1e24amza\u2019s pleas ultimately went unheeded. \n\nIt is possible that al-\u1e24ajj\u0101j was well aware of the family\u2019s spotty history with the \nUmayyads and sought to neutralize the threat by co-opting the brothers into the system \nof rule established after \u02bfAbd al-Malik\u2019s victory over Ibn al-Zubayr. The fact that they \nbelonged to his own tribe may have been a deciding factor. But as we have seen, this \nstrategy did not pan out; even if we assume that al-Bal\u0101dhur\u012b\u2019s account of \u02bfUrwa being \nbeaten to death is fictional, Mu\u1e6darrif and \u1e24amza eventually turned against al-\u1e24ajj\u0101j. Why?\n\n39.  Ibn al-Jawz\u012b, Munta\u1e93am, 6:199. \n40.  Ibn Kath\u012br, Bid\u0101ya, 12:411. This is the earliest source I have come across that gives a concrete death date \n\nfor \u02bfUrwa.\n41.  Ibn Khayy\u0101\u1e6d, Ta\u02ber\u012bkh, 310.\n42.  As seen earlier, \u1e24amza was in fact deeply distressed about Mu\u1e6darrif\u2019s rebellion as he foresaw its bitter \n\nend. See the references in the following note. \n43.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:991\u201392; Ibn al-Jawz\u012b, Munta\u1e93am, 6:192\u201393; Ibn al-Ath\u012br, K\u0101mil, 3:467, repeated in \n\nal-Nuwayr\u012b, Nih\u0101yat al-\u02bfarab f\u012b fun\u016bn al-adab (Cairo: D\u0101r al-Kutub wa-l-Wath\u0101\u02beiq al-Qawmiyya, 1423 [2002\u20133]), \n21:195.", "start_char_idx": 31128, "end_char_idx": 33905, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a30d1b08-2ed6-4a86-b44b-708e659eab44": {"__data__": {"id_": "a30d1b08-2ed6-4a86-b44b-708e659eab44", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6b6e2e64-06cd-46af-b52a-0e9b725176c8", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "863ba4653786018b9eeb9e5ea4845903a743240cf6d8603ef60a22ed99440194", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "77fcb348-d05b-4c1b-9f50-182873c5ec1e", "node_type": "1", "metadata": {}, "hash": "02d30788f759d861bf5d1da371ac6fa33f50c456bf15265fe5a7e36c25c7adcf", "class_name": "RelatedNodeInfo"}}, "text": "44.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:995; Ibn al-Ath\u012br, K\u0101mil, 3:467 (repeated in al-Nuwayr\u012b, Nih\u0101ya, 21:195).\n45.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:308\u20139.\n\n\n\n454  \u2022  HannaH-Lena Hagemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  455\n\nThe\u00adBackground\u00adto\u00adMu\u1e6darrif\u2019s\u00adRebellion\n\nAs noted, little research has been conducted on Mu\u1e6darrif\u2019s uprising. Some older works \nof scholarship mention the revolt but do not analyze it in detail.46 Shaban and Crone address \nit, but again only superficially.47 More recent overviews of Umayyad or early Islamic history, \nsuch as those by Hawting and Kennedy,48 leave it out entirely. \n\nViews on Mu\u1e6darrif\u2019s intentions and thus the nature of his rebellion diverge somewhat, \nwhich is not surprising given the portrayal of his rebellion in the sources,49 but most studies \nplace him in the context of Kh\u0101rijism, with emphasis on his \u201cpiety\u201d a close second. Many \nconsider him a straightforward Kh\u0101rijite, or at least an ally and sympathizer.50 Some contend \nthat Mu\u1e6darrif and Shab\u012bb shared certain views about the illegitimacy of \u02bfAbd al-Malik and \nal-\u1e24ajj\u0101j, but they do not explicitly call Mu\u1e6darrif himself a Kh\u0101rijite, although they grant \nthat he may have been motivated by piety (as is also often assumed for the Khaw\u0101rij).51 \nWellhausen argued that Mu\u1e6darrif may have had strong Kh\u0101rijite inclinations (\u201cstarke \ncharigitische Anwandlungen\u201d) but did not act on them because he refused to be subordinate \nto Shab\u012bb. As he did not want to fight Shab\u012bb, either, he withdrew from al-Mad\u0101\u02bein.52 Van \nVloten is a notable exception in that his very brief reference to Mu\u1e6darrif\u2019s revolt does not \nmention the Kh\u0101rijites at all; he describes the rebellion as an attempt to establish just \ngovernment, the reformatory drive of which was later taken up by the Umayyad caliph \n\u02bfUmar II, another figure with a reputation for great piety.53\n\n46.  \u02bfA. Dixon, in The Umayyad Caliphate 65\u201386/684\u2013705: A Political Study (London: Luzac, 1971), 194, gives a \nbrief overview of scholarly opinions on Mu\u1e6darrif, but he appears to have misunderstood two of the three views \nhe summarizes, those of Weil and Van Vloten. Weil did not in fact consider Mu\u1e6darrif a follower of Shab\u012bb (see \nn. 51 below); Dixon used the English translation (which I have not seen) of Weil\u2019s originally German work, so \nperhaps Weil\u2019s statements were mistranslated? On Van Vloten, see below.\n\n47.  See below.\n48.  G. Hawting, The First Dynasty of Islam: The Umayyad Caliphate AD 661\u2013750 (London: Croom Helm, 1986); \n\nH. Kennedy, The Prophet and the Age of the Caliphates, 2nd ed. (Harlow: Pearson Longman, 2004).\n49.  On this, see the following section.\n50.  See, e.g., A. Dietrich, \u201cAl-\u1e24adjdj\u0101dj b. Y\u016bsuf,\u201d in Encyclopaedia of Islam, 2nd ed.", "start_char_idx": 33907, "end_char_idx": 36656, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "77fcb348-d05b-4c1b-9f50-182873c5ec1e": {"__data__": {"id_": "77fcb348-d05b-4c1b-9f50-182873c5ec1e", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a30d1b08-2ed6-4a86-b44b-708e659eab44", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "04128903c8d67a3dbaad540c349f96015ece2275ae6d590023a56740191c44c7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "232d21fc-e83d-4636-9884-f9b02cf4ed39", "node_type": "1", "metadata": {}, "hash": "81a00ee791ff558cedbd9055ad805d031fd34c8d6d7ff65005d56b2a2ebab009", "class_name": "RelatedNodeInfo"}}, "text": "(Mu\u1e6darrif does not have \n\nhis own entry in the second edition of the Encyclopaedia of Islam; hopefully one is forthcoming in the third \nedition); J. Givony, \u201cThe Murji\u02bea and the Theological School of Ab\u016b \u1e24an\u012bfa: A Historical and Ideological Study\u201d \n(PhD thesis, University of Edinburgh, 1977), 53, 65; B. Spuler, Iran in the Early Islamic Period (Leiden: Brill, \n2015), 20; P. Crone, Slaves on Horses: The Evolution of the Islamic Polity (Cambridge: Cambridge University \nPress, 1980), 8, 133; D. Pipes, Slave Soldiers and Islam: The Genesis of a Military System (New Haven, CT: Yale \nUniversity Press, 1981), 122.\n\n51.  G. Weil, Geschichte der Chalifen, vol. 1 (Mannheim: Friedrich Bassermann, 1846), 442\u201343; Dixon, Umayyad \nCaliphate, 194\u201395 (on p. 191, however, Dixon also states that Mu\u1e6darrif\u2019s revolt was \u201cassociated with the Kh\u0101rijites,\u201d \nand he includes Mu\u1e6darrif in the chapter on Kh\u0101rijite revolts); P. Crone and M. Hinds, God\u2019s Caliph: Religious \nAuthority in the First Centuries of Islam (Cambridge: Cambridge University Press, 2003), 60\u201361.\n\n52.  Wellhausen, Oppositionsparteien, 45. Wellhausen says nothing more about Mu\u1e6darrif and does not address \nhis rebellion, either. His Das arabische Reich does not mention Mu\u1e6darrif at all. \n\n53.  G. Van Vloten, Recherches sur la domination arabe, le chiitisme et les croyances messianiques sous le \nkhalifat des Omayades (Amsterdam: Johannes M\u00fcller, 1894), 26\u201327.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  455\n\nThe explanation that turns on Mu\u1e6darrif\u2019s supposed piety is problematic for a number \nof reasons. Piety is not, per se, a reason for rebellion: plenty of other pious people did not \nturn to rebellion, after all, and the question of the legitimacy of armed resistance against \nan unjust ruler was hotly debated in scholarly circles.54 More importantly, however, this \nparticular explanation tends to reflect the widespread image of the Umayyads as impious \nand unjust. Recent scholarship has called this depiction into question and shown that the \nUmayyads in fact enjoyed the support of many scholars renowned for their piety,55 so \n\u201cpious opposition\u201d to the Umayyads is not self-explanatory. And finally, although Mu\u1e6darrif \nis portrayed as a just and honorable man, he is in fact not depicted as exceptionally pious.\n\nMu\u1e6darrif\u2019s association with Kh\u0101rijism as it is commonly conceived in both sources and \nscholarship is questionable as well. Although he is shown to agree with Shab\u012bb\u2019s envoys on \na number of points, these are rather general and phrased so as to be acceptable to almost \nanyone. Who would object to opposing tyranny or approve of the expropriation of spoils? \nIn insisting on sh\u016br\u0101 and Qurash\u012b prerogative, Mu\u1e6darrif also diverges sharply from Kh\u0101rijite \ndoctrine as presented in the sources.", "start_char_idx": 36657, "end_char_idx": 39474, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "232d21fc-e83d-4636-9884-f9b02cf4ed39": {"__data__": {"id_": "232d21fc-e83d-4636-9884-f9b02cf4ed39", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "77fcb348-d05b-4c1b-9f50-182873c5ec1e", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "31181802fa59df0b9c67e2bab3e71294065cca59483656cea1a6928c1711b243", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7fa90f85-e4a9-4411-b158-cca0c68aa9a7", "node_type": "1", "metadata": {}, "hash": "138a46cda75cebe1cdd772e04046cea1197ee09326d53677c41fba251271c2f0", "class_name": "RelatedNodeInfo"}}, "text": "True, the language of Mu\u1e6darrif\u2019s letters and speeches is \nindeed \u201cKh\u0101rijite\u201d in its focus on jih\u0101d against oppressors, as demonstrated in this missive to \nthe people of al-Rayy: \u201cWe summon you to the Book of God and the sunnah of His Prophet, \nand to jih\u0101d against him who has obstinately rejected the truth, expropriated the spoils, and \nabandoned the judgment of the Book\u2026 And no one can obtain God\u2019s good pleasure except \nby adhering steadfastly to God\u2019s command and waging jih\u0101d against God\u2019s enemies.\u201d56\n\nBut Mu\u1e6darrif never proclaims the Kh\u0101rijite l\u0101 \u1e25ukma watchword (l\u0101 \u1e25ukma ill\u0101 li-ll\u0101h, \n\u2018judgment is God\u2019s alone\u2019), and the foci of his discontent are very clearly al-\u1e24ajj\u0101j and (to a \nsmaller degree) \u02bfAbd al-Malik, not his fellow Muslims. Not a word is said about his declaring \nthem unbelievers. Indeed, before his final battle with the Syrian troops, when Mu\u1e6darrif \naddresses them in hopes of winning them over, he calls them \u201cpeople of our qibla, people \nof our religion, people of our da\u02bfwa,\u201d57 and earlier, when he had declared his intention \nto rebel in front of his men, he had told those who disagreed with him to simply go on \ntheir way.58 We hear nothing about his waylaying ordinary people to interrogate them \non their religio-political beliefs or about acts of extreme piety; there are no exhortative \npoems declaring his contempt for the material world, no condemnations of \u02bfAl\u012b or Mu\u02bf\u0101wiya \nor the arbitration at \u1e62iff\u012bn, no references to any Kh\u0101rijite forebears, no secession from \na sinful umma\u2014in short, none of the behaviors or beliefs associated with Kh\u0101rijism are \nreadily observable in Mu\u1e6darrif\u2019s rebellion. That later sources, in particular, nonetheless \nconsider him a Kh\u0101rijite may have to do with an increasingly generalized and stereotyped \n\n54.  See, e.g., B. Lewis, \u201cOn the Quietist and Activist Traditions in Islamic Political Writing,\u201d Bulletin of the \nSchool of Oriental and African Studies 49, no. 1 (1986): 141\u201347; K. Abou El Fadl, Rebellion and Violence in Islamic \nLaw (Cambridge: Cambridge University Press, 2001). \n\n55.  See, e.g., S. Judd, Religious Scholars and the Umayyads: Piety-Minded Supporters of the Marw\u0101nid \nCaliphate (London: Routledge, 2014). \n\n56.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:993; translation by E. K. Rowson, The Marw\u0101nid Restoration, vol. 22 of The History \nof al-\u1e6cabar\u012b, ed. E. Yarshater (Albany: State University of New York Press, 1989), 140.\n\n57.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:998.\n58.  Ibid., 2:988\u201389.\n\n\n\n456  \u2022  HannaH-Lena Hagemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  457\n\nunderstanding of Kh\u0101rijism, reflected, for instance, in the definition of the twelfth-century \nCE scholar al-Shahrast\u0101n\u012b (d. 548/1153), who held that anyone who rebels against a rightful \nleader at any point in time is a Kh\u0101rijite.59 Mu\u1e6darrif\u2019s brief association with Shab\u012bb surely did \nnot help his image, either. \n\nA more promising angle for understanding the background to Mu\u1e6darrif\u2019s revolt is \nsuggested in Shaban\u2019s work.", "start_char_idx": 39475, "end_char_idx": 42481, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7fa90f85-e4a9-4411-b158-cca0c68aa9a7": {"__data__": {"id_": "7fa90f85-e4a9-4411-b158-cca0c68aa9a7", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "232d21fc-e83d-4636-9884-f9b02cf4ed39", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "953b8068ff42b3dafeb3073aed9c28f62a1dbd91d9d4326411c64020bd4b6fd0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fa47f37e-7f82-4816-b6df-0812a6562693", "node_type": "1", "metadata": {}, "hash": "58652778ff51ed06ad329baad5f84302a1653d1f480264be85c27bf79b91596b", "class_name": "RelatedNodeInfo"}}, "text": "He argues that Mu\u1e6darrif, like many other Iraqis, was opposed \nto the Umayyad policy of stationing Syrians in Iraq and to the increasing concentration \nof authority in the office and person of the caliph. In Shaban\u2019s view, Mu\u1e6darrif\u2019s rebellion \npursued the explicit aim of reinstalling the Medinan regime that had granted the provinces \nfar-reaching autonomy.60 The problem is that Shaban\u2019s interpretation is not all that \nclearly supported by the passages from al-\u1e6cabar\u012b he cites,61 and none of the other sources \nconsidered here support it either. Shaban himself states a little later that the establishment \nof a permanent Syrian garrison in Iraq happened in reaction to Mu\u1e6darrif and other Iraqi \nrevolts;62 indeed, the first Syrian troops to be used in Iraq were not an established garrison \nbut a strike force against Shab\u012bb, which was deployed in the year of Mu\u1e6darrif\u2019s rebellion.63 \nLikewise, he shows that the \u201cincreasingly powerful office of the Am\u012br al-Mu\u02bemin\u012bn\u201d is \na development that stands at the end of \u02bfAbd al-Malik\u2019s reign rather than marking the \nimmediate post-fitna years.64 Shaban\u2019s claim that Mu\u1e6darrif and Shab\u012bb had nothing in \ncommon65 is bold at first sight; rhetorically, Mu\u1e6darrif closely resembles Shab\u012bb and other \nKh\u0101rijites apart from his insistence on a sh\u016br\u0101 to elect a Qurash\u012b caliph. This rhetoric \nreflects narrative standardization, however, in that the issues raised\u2014the call to the Book of \nGod and the sunna, resistance to the expropriation of the spoils and unjust rule, a focus on \njih\u0101d\u2014are repeated over and over again by scores of Kh\u0101rijite and other rebels of the early \nIslamic period.66 If we understand such statements as opposition to centralized rule and \nto a Syrian presence in Iraq, we need to explain why rebels long before and long after the \nreforms of \u02bfAbd al-Malik took effect expressed themselves in exactly the same language (or \nare said to have done so). \n\nShaban\u2019s depiction of Mu\u1e6darrif\u2019s intentions nonetheless nudges us in a fruitful direction. \nParticularly helpful is his contention that the revolt of another Iraqi tribal notable and \nformer governor of Khur\u0101s\u0101n, Yaz\u012bd b. al-Muhallab, in 102/720 reflects the same resentment \nas that expressed by Mu\u1e6darrif.67 In fact, both of these revolts share similarities with other \n\n59.  Al-Shahrast\u0101n\u012b, Kit\u0101b al-Milal wa-l-ni\u1e25al, ed. Mu\u1e25ammad Sayyid K\u012bl\u0101n\u012b (Cairo: Mu\u1e63\u1e6daf\u0101 al-B\u0101b\u012b al-\u1e24alab\u012b, \n1961), 1:114.\n\n60.  Shaban, Islamic History, 108, 125.\n61.  That is, al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:984, 988, 993.\n62.  Shaban, Islamic History, 109\u201313.\n63.  Crone, Slaves, 228\u201329.\n64.  Shaban, Islamic History, 109\u201313; the quotation is on p. 113.\n65.  Ibid., 108.\n66.  Crone and Hinds, God\u2019s Caliph, 58\u201396; Abou El Fadl, Rebellion, 129; Hagemann, Kh\u0101rijites, 98, 198, and n. \n\n174 thereto.\n67.  Shaban, Islamic History, 125.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  457\n\nsuch rebellions that point to a common pattern. Scholarship has so far not made these \nconnections explicit, so the following section will be dedicated to drawing them out.68\n\nTribal\u00adNetworks\u00adof\u00adRebellion?", "start_char_idx": 42482, "end_char_idx": 45595, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fa47f37e-7f82-4816-b6df-0812a6562693": {"__data__": {"id_": "fa47f37e-7f82-4816-b6df-0812a6562693", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7fa90f85-e4a9-4411-b158-cca0c68aa9a7", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "1c34ffbae6e1f54b3d6f5dbc57ed319712cf0a74f639bf5c6e526893c46d8668", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "88a89467-f329-4f76-af5a-6e0d202cb2c7", "node_type": "1", "metadata": {}, "hash": "a9e814003366dcd77d82a7966702a34254aa2cc175ba5cc9baa3d1310e3fc841", "class_name": "RelatedNodeInfo"}}, "text": "One of al-Bal\u0101dhur\u012b\u2019s reports states unequivocally that Mu\u1e6darrif was not a Kh\u0101rijite but \nrather of the same opinion as those qurr\u0101\u02be (Qur\u02be\u0101n reciters, or perhaps more generally \u201cmen \nof religion\u201d) who participated in the rebellion of Ibn al-Ash\u02bfath at the turn of the eighth \ncentury CE.69 Dixon picked up on this point, but he focused on the qurr\u0101\u02be part, which led \nhim to conclude that Mu\u1e6darrif was a \u201cfanatical Muslim who wanted to reject the oppressors \nof the pious.\u201d70 This reading of Mu\u1e6darrif is not sustainable. The reference to Ibn al-Ash\u02bfath, I \nwould argue, is more significant for our understanding of Mu\u1e6darrif\u2019s rebellion. Mu\u1e6darrif died \nin 77/697 and thus cannot have been a participant in Ibn al-Ash\u02bfath\u2019s rebellion, but there \nare a number of commonalities between Mu\u1e6darrif, Ibn al-Ash\u02bfath, and Ibn al-Muhallab. In \neach case we have a tribal notable with a strong following among the Iraqis (some of them \ntribal notables themselves71) and an eastern focus, a former pillar of the establishment and \na prot\u00e9g\u00e9 or ally of al-\u1e24ajj\u0101j from an eminent family, who turns or is turned (depending \non the reading) against the very system that put him in his prominent position in the first \nplace. \n\nOne marker of this connection is a considerable overlap in terms of personnel, which \nilluminates yet another connection that actually predates Mu\u1e6darrif\u2019s rebellion significantly: \nas we saw above, Mu\u1e6darrif\u2019s brother \u02bfUrwa had been a companion of Mu\u1e63\u02bfab b. al-Zubayr, \nand some of Mu\u1e6darrif\u2019s followers, such as al-\u1e24ajj\u0101j b. J\u0101riya al-Khath\u02bfam\u012b72 and al-Na\u1e0dr b. \n\u1e62\u0101li\u1e25 al-\u02bfAbs\u012b, had also fought for Mu\u1e63\u02bfab.73 They subsequently went on to support Mu\u1e6darrif, \nand some of them further moved on to Ibn al-Ash\u02bfath; Ibn J\u0101riya, for instance, was one of \nhis commanders at the final battle between Ibn al-Ash\u02bfath and al-\u1e24ajj\u0101j at Dayr Jam\u0101jim.74 \nHe must have survived, as he then reappears among the troops of Yaz\u012bd b. al-Muhallab in \n98/716\u201317 (before the outbreak of Yaz\u012bd\u2019s rebellion) when the latter was campaigning in \nJurj\u0101n and \u1e6cabarist\u0101n.75 Mu\u1e6darrif\u2019s brother \u1e24amza is named among the followers of Ibn \n\n68.  Dixon in Umayyad Caliphate, 194, states that Van Vloten considered Mu\u1e6darrif in the context of the revolts \nof other tribal leaders, but although the latter\u2019s work discusses Ibn al-Ash\u02bfath immediately before turning to \nMu\u1e6darrif, he does not draw a connection between the two or between Mu\u1e6darrif and other such rebellions.\n\n69.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 7:404; see also p. 395, 397.\n70.  Dixon, Umayyad Caliphate, 194.\n71.  This applies to Mu\u1e6darrif\u2019s companion Ab\u016b Zuhayr al-Na\u1e0dr b. \u1e62\u0101li\u1e25 al-\u02bfAbs\u012b, for instance, a descendant of \n\nthe famous pre-Islamic \u02bfAbs\u012b leader Zuhayr b. Jadh\u012bma (\u1e62ibt b. al-Jawz\u012b, Mir\u02be\u0101t, 9:222) and on whose authority \nmuch of Ab\u016b Mikhnaf\u2019s account of Mu\u1e6darrif\u2019s rebellion in al-\u1e6cabar\u012b is transmitted.\n\n72.", "start_char_idx": 45597, "end_char_idx": 48441, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "88a89467-f329-4f76-af5a-6e0d202cb2c7": {"__data__": {"id_": "88a89467-f329-4f76-af5a-6e0d202cb2c7", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fa47f37e-7f82-4816-b6df-0812a6562693", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "187451dc9e2e3daf2c9189b3271ce0216e6e4df5cfc517ab326bbcd6ee1e1b26", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4614032d-1bd9-4419-9f6e-932c70a0faac", "node_type": "1", "metadata": {}, "hash": "1df135a42e3e3e697786bd9384671251a4ec60460562aae1438ae617124978ff", "class_name": "RelatedNodeInfo"}}, "text": "72.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:773\u201374.\n73.  He was part of the Zubayrid troops who fought the Az\u0101riqa at Jayy (I\u1e63fah\u0101n) in 68/687\u201388. Ibid., 2:764.\n74.  Ibid., 2:1076; al-Dhahab\u012b, Ta\u02ber\u012bkh al-Isl\u0101m, ed. \u02bf Umar \u02bf Abd al-Sal\u0101m Tadmur\u012b (Beirut: D\u0101r al-Kit\u0101b al-\u02bfArab\u012b, \n\n1987\u20132000), 6:10. \n75.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:1319\u201320.\n\n\n\n458  \u2022  HannaH-Lena Hagemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  459\n\nal-Ash\u02bfath in at least one account.76 Yet another former supporter of Mu\u1e6darrif, Bukayr b. \nH\u0101r\u016bn al-Bajal\u012b, may also have been involved with Ibn al-Ash\u02bfath\u2019s rebellion.77 Ibn al-Ash\u02bfath \nhimself had fought alongside Mu\u1e63\u02bfab against the pro-\u02bfAlid rebel al-Mukht\u0101r (d. 67/687) \nin the mid-680s CE.78 At the end of the chain, a portion of Ibn al-Ash\u02bfath\u2019s supporters and \nfamily members is found in the rebel army of Yaz\u012bd b. al-Muhallab twenty years later.79 Such \npatterns are very common beyond the context of Mu\u1e6darrif\u2019s revolt. Ibr\u0101h\u012bm b. al-Ashtar \nal-Nakh\u0101\u02bf\u012b, for instance, had fought for al-Mukht\u0101r before he joined the Zubayrids and died \nalongside Mu\u1e63\u02bfab in battle against the Umayyads in 71/691.80 His son later participated in \nthe uprising of Yaz\u012bd b. al-Muhallab.81 \n\nMu\u1e6darrif\u2019s rebellion fits into the same framework as the revolts of Ibn al-Ash\u02bfath and \nYaz\u012bd, so it makes sense to explain it in similar terms as well. The only monograph-length \nstudy of Ibn al-Ash\u02bfath\u2019s rebellion in Western scholarship was published in 1977 and makes \nmuch of the support he received from the qurr\u0101\u02be, who are held responsible for the religious \n\u201cradicalization\u201d of his program.82 More recent scholarship has argued against this view \nand focuses on issues such as Syrian-Iraqi rivalries and al-\u1e24ajj\u0101j\u2019s reduction of military \nstipends.83 The revolt of Yaz\u012bd b. al-Muhallab has been interpreted along the same lines;84 \na monograph-length study of his rebellion remains a desideratum. The issue of military \npay, in particular, appears to have been a major factor in the rebellion of another Iraqi \ntribal notable against al-\u1e24ajj\u0101j shortly before Mu\u1e6darrif\u2019s revolt\u2014that of Ibn al-J\u0101r\u016bd, which \nculminated in the battle of Rustaq\u0101b\u0101dh. Again, some of Ibn al-J\u0101r\u016bd\u2019s supporters and \nfamily members later reappear among Ibn al-Ash\u02bfath\u2019s rebels.85 \n\n76.  R. Sayed, Die Revolte des Ibn al-Ash\u02bfa\u1e6f und die Koranleser: Ein Beitrag zur Religions- und Sozialgeschichte \nder fr\u00fchen Umayyadenzeit (Freiburg: Klaus Schwarz, 1977), 240. We hear nothing about how he managed to \nescape his prison in Hamadh\u0101n, however, and as we saw, another report has him die there.\n\n77.", "start_char_idx": 48438, "end_char_idx": 51031, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4614032d-1bd9-4419-9f6e-932c70a0faac": {"__data__": {"id_": "4614032d-1bd9-4419-9f6e-932c70a0faac", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "88a89467-f329-4f76-af5a-6e0d202cb2c7", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "3594b8134f82edeff92abb4f78c2e0e993079e51750a58be2aca0eb77a1613d2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d738b721-95a3-4b7f-8df3-97e1431606c5", "node_type": "1", "metadata": {}, "hash": "0d57fbb51f37243e0e280d00095c127e98f1180ffc5e2e00e8b57fc4f0d4dd91", "class_name": "RelatedNodeInfo"}}, "text": "77.  Ibn Khayy\u0101\u1e6d, Ta\u02ber\u012bkh, 288 states that he was killed in 82/701\u20132 by Qutayba b. Muslim. Qutayba had fought \nagainst Ibn al-Ash\u02bfath, and Ibn Khayy\u0101\u1e6d has this as the year in which the final battles between Ibn al-Ash\u02bfath and \nal-\u1e24ajj\u0101j\u2019s troops took place. The passage in question comes at the end of a longer section on Ibn al-Ash\u02bfath\u2019s \nuprising and those who participated in it. Bukayr\u2019s killing is mentioned in the immediately following brief section \non Qutayba\u2019s campaigns against another rebel, \u02bfAmr b. Ab\u012b al-\u1e62alt. This \u02bfAmr can presumably be identified as \n\u02bfUmar b. Ab\u012b al-\u1e62alt b. Kan\u0101ra, the grandson of an Iranian notable who came to an agreement with the Muslim \nconquerors in 31/651\u201352. As part of this peace treaty, Kan\u0101ra\u2019s son Ab\u016b al-\u1e62alt was given to the Muslims as a \nhostage. He was later manumitted, and the family may have retained (the memory of) its pre-Islamic status: Ab\u016b \nal-\u1e62alt\u2019s son \u02bfUmar is called a dihq\u0101n in al-\u1e6cabar\u012b\u2019s Ta\u02ber\u012bkh. \u02bfUmar rebelled against the Umayyads and in 82/701 \ntook al-Rayy, where he was joined by the remnants of Ibn al-Ash\u02bfath\u2019s troops, possibly including Bukayr, after \ntheir defeat at Maskin in the same year. \u02bfUmar\u2019s revolt was suppressed by Qutayba b. Muslim, and the survivors \nfled to S\u012bst\u0101n. See al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 1:2886\u201387 and 2:1019\u201320, 1118\u201319.\n\n78.  L. Veccia Vaglieri, \u201cIbn al-Ash\u02bfath,\u201d in Encyclopaedia of Islam, 2nd ed. \n79.  Crone, Slaves, 111; Sayed, Revolte, 363, 366.\n80.  E. Daniel, \u201cIbr\u0101h\u012bm b. al-Ashtar,\u201d in Encyclopaedia of Islam, 3rd ed., ed. K. Fleet et al. (Leiden: Brill Online).\n81.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:1397.\n82.  Sayed, Revolte, e.g., 213, 342\u201348.\n83.  Hawting, First Dynasty, 67\u201369; C. E. Bosworth, Sistan under the Arabs (Rome: IsMEO, 1968), 60.\n84.  Kennedy, Prophet, 105\u20138.\n85.  Crone, Slaves, 115. On Ibn al-J\u0101r\u016bd, see also Petra Sijpesteijn\u2019s contribution in this issue.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  459\n\nCompared to Mu\u1e63\u02bfab\u2019s activities and the rebellions of Ibn al-Ash\u02bfath and Yaz\u012bd, Mu\u1e6darrif\u2019s \nrevolt is more poorly documented, but the outlined patterns indicate that it fits into a similar \nframework. Crone called this confluence of protagonists a \u201cmuddle [that] culminates in the \nMu\u1e6darrif affair where all the participants are brought together in unlikely constellations.\u201d86 \nIt appears, however, that these constellations are not so much unlikely as they are evidence \nof a similarity of grievances, reactions, and aims.", "start_char_idx": 51028, "end_char_idx": 53507, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d738b721-95a3-4b7f-8df3-97e1431606c5": {"__data__": {"id_": "d738b721-95a3-4b7f-8df3-97e1431606c5", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4614032d-1bd9-4419-9f6e-932c70a0faac", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "4602fd1969b150d75e3af5ebd3029ddc1942ca472af1ed68ed87217ceeddb088", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7d96ddf3-4a7e-4d39-8741-a19e9455a5d1", "node_type": "1", "metadata": {}, "hash": "409ab2c6a32efc1dc4b59e2532dd165e025228108cd0c03433e6bb664448444e", "class_name": "RelatedNodeInfo"}}, "text": "Mu\u1e6darrif\u2019s rebellion is not coherent in the \nKh\u0101rijite setting in which it is usually perceived, but it fits seamlessly into the context of \nIraqi ashr\u0101f\u012b revolts of the Marw\u0101nid era. This point illustrates the importance of looking \nbeyond standardized pious rhetoric, especially in the case of \u201cKh\u0101rijite\u201d rebellions. Finally, \nMu\u1e63\u02bfab\u2019s tenure in Iraq has also not been subject to in-depth research yet; further study \nmay reveal similar patterns and perhaps suggest a recasting of his battles against \u02bfAbd \nal-Malik not just as part of the overall Zubayrid-Marw\u0101nid conflict, but as an expression of \nspecifically Iraqi/eastern interests as well. \n\nHistoriographical\u00adObservations\n\nThere is a lot to unpack in the Mu\u1e6darrif story from a historiographical point of view, \nboth because the accounts are rife with topoi and literary devices and because the sources \ndiffer sometimes substantially in how they portray his revolt. Previous studies of Mu\u1e6darrif\u2019s \nrevolt, however brief, are usually based on al-\u1e6cabar\u012b and/or al-Bal\u0101dhur\u012b\u2019s account, with \nthe latter being less prominent. A historiographical investigation of these two narratives \nhas not been undertaken yet; later sources are usually not even taken into account. This is \nunfortunate because a diachronic analysis of the Mu\u1e6darrif story reveals interesting patterns \nand breaks alike. A full study of the revolt\u2019s historiography is beyond the scope of this \npaper, so the following will focus on some of the major features of and variations in the \nrepresentation of Mu\u1e6darrif\u2019s rebellion. The main point of contention seems to have been the \nquestion of Mu\u1e6darrif\u2019s Kh\u0101rijism. The spectrum of opinions displayed by the sources ranges \nfrom a clear pronouncement of his Kh\u0101rijite affiliation to an equally clear denial,87 with \nmany less explicit accounts somewhere in between. \n\nLet us begin with the two earliest comprehensive portrayals of Mu\u1e6darrif\u2019s uprising, those \nof al-Bal\u0101dhur\u012b and al-\u1e6cabar\u012b. Mu\u1e6darrif\u2019s affiliation with Kh\u0101rijism is somewhat ambiguous \nin al-\u1e6cabar\u012b\u2019s version. As we saw, Mu\u1e6darrif is shown to have agreed with the Kh\u0101rijites on \nall but one major point, and he is made to express himself in paradigmatically Kh\u0101rijite \nlanguage. Al-\u1e6cabar\u012b\u2019s account also displays more subtle ways of associating Mu\u1e6darrif with \nKh\u0101rijism, such as the reference to al-Daskara as the place where he declared his rebellion \nopenly: Shab\u012bb had just passed through it, and the town had a reputation as Kh\u0101rijite \nterritory well into the ninth century CE.88 Moreover, al-\u1e6cabar\u012b\u2019s Ta\u02ber\u012bkh places the account \n\n86.  Crone, Slaves, 229.\n87.  Mu\u1e6darrif a Kh\u0101rijite: Sibt b. al-Jawz\u012b, Mir\u02be\u0101t, 9:213; implied in Ibn al-Ath\u012br, K\u0101mil, 3:467\u201368; al-Nuwayr\u012b, \n\nNih\u0101ya, 21:196 (Mu\u1e6darrif\u2019s story concludes with \u201cthus end the reports on the Kh\u0101rijites\u201d). Mu\u1e6darrif not a Kh\u0101rijite: \nal-Bal\u0101dhur\u012b, Ans\u0101b, 7:397, 404; Miskawayh, Taj\u0101rib al-umam, ed. Ab\u016b al-Q\u0101sim Im\u0101m\u012b, 2nd ed. (Tehran: Sur\u016bsh, \n2000), 2:301.\n\n88.  A. A. Duri, \u201cDaskara,\u201d in Encyclopaedia of Islam, 2nd ed.", "start_char_idx": 53508, "end_char_idx": 56526, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7d96ddf3-4a7e-4d39-8741-a19e9455a5d1": {"__data__": {"id_": "7d96ddf3-4a7e-4d39-8741-a19e9455a5d1", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d738b721-95a3-4b7f-8df3-97e1431606c5", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "e67abfdde023dc1656c41e1af99b8d2d8ccd567f400ffc4f08747810ece9e13a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5b5b53ad-7022-45b7-940c-a8b33b0767c7", "node_type": "1", "metadata": {}, "hash": "11063efb6b6fef0d64b6d2a308068a08486c5d4dc0be6f4d384b5c6dc91346ca", "class_name": "RelatedNodeInfo"}}, "text": "460  \u2022  HannaH-Lena Hagemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  461\n\nof Mu\u1e6darrif\u2019s revolt directly after the death of Shab\u012bb and before the final remarks on the \ndefeat of the last Azraq\u012b faction of the Khaw\u0101rij, which implies a Kh\u0101rijite context for his \nrebellion.\n\nOn the other hand, Mu\u1e6darrif\u2019s commitment to sh\u016br\u0101 and Qurash\u012b prerogative distinguishes \nhim very clearly from Shab\u012bb and the Khaw\u0101rij in general. Most importantly, al-\u1e6cabar\u012b\u2019s \naccount never calls him a Kh\u0101rijite explicitly. Mu\u1e6darrif does not declare the l\u0101 \u1e25ukma \nslogan, he is not depicted as particularly pious, he is not joined by and does not join other \nKh\u0101rijite groups, and in the shorter version of the Mu\u1e6darrif story Shab\u012bb is said to repudiate \nany obligations between them when it becomes clear that Mu\u1e6darrif\u2014described here as the \nonly political actor able to frustrate Shab\u012bb\u2019s plans\u2014does not agree with him.89 Moreover, \nhaving heard of the battle between Shab\u012bb and al-\u1e24ajj\u0101j in K\u016bfa, Mu\u1e6darrif inquires about the \noutcome with one of his men, who replies that he \u201cwas hoping that Shab\u012bb would win; even \nif he was in error, he would be killing another in error [al-\u1e24ajj\u0101j].\u201d The implication of this \naccount is that Mu\u1e6darrif shares that view.90\n\nThere is also a narrative shift in the accounts that discuss Mu\u1e6darrif\u2019s interactions with the \nKh\u0101rijites at some length: instead of stressing the similarities between Mu\u1e6darrif and Shab\u012bb, \nthey foreground the one issue on which they disagree, namely, the correct election process \nfor the legitimate leader; Mu\u1e6darrif\u2019s view here reflects the broad Sunn\u012b consensus of later \nperiods. Al-\u1e6cabar\u012b\u2019s version emphasizes that Mu\u1e6darrif himself recognized that Shab\u012bb would \nnever follow him because of their differences on the question of legitimate leadership.91 \nHis Kh\u0101rijism is thus called into question and at least a partial vindication of his revolt is \nattempted. \n\nAl-Bal\u0101dhur\u012b\u2019s portrayal of Mu\u1e6darrif illustrates this tendency even more clearly. His \naccount is similar to al-\u1e6cabar\u012b\u2019s in terms of broad outline and chronology, but al-Bal\u0101dhur\u012b \nincludes a number of elements that are entirely missing from al-\u1e6cabar\u012b, while dropping \nothers that al-\u1e6cabar\u012b chose to mention. Their material is also transmitted on different \nauthorities: al-\u1e6cabar\u012b uses Ab\u016b Mikhnaf (d. 157/774) almost exclusively, whereas al-Bal\u0101dhur\u012b \nnames several authorities, especially Ibn al-Kalb\u012b (d. 204 or 206/819 or 821), who, however, \nseems to have relied on Ab\u016b Mikhnaf. The reports exhibit telling differences that may be \nattributed to the generations of Ab\u016b Mikhnaf or Ibn al-Kalb\u012b but are more likely the result \nof distinct authorial choices on the part of al-Bal\u0101dhur\u012b and al-\u1e6cabar\u012b. Al-Bal\u0101dhur\u012b clearly \nhad access to at least some of Ab\u016b Mikhnaf\u2019s material, as he quotes the latter in both the \nFut\u016b\u1e25 al-buld\u0101n and the Ans\u0101b, but it is equally clear that he chose not to use much of this \nmaterial when discussing subjects such as early Kh\u0101rijism, which in al-\u1e6cabar\u012b\u2019s work is \nlargely covered on the authority of Ab\u016b Mikhnaf.", "start_char_idx": 56530, "end_char_idx": 59626, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5b5b53ad-7022-45b7-940c-a8b33b0767c7": {"__data__": {"id_": "5b5b53ad-7022-45b7-940c-a8b33b0767c7", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7d96ddf3-4a7e-4d39-8741-a19e9455a5d1", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "e40be6d076ac8b3c018a3bc4da3103ae1655fcf79baa210bc5bacbce2533aaa2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "69dd771f-6efa-4687-a1c6-d0352d895d5f", "node_type": "1", "metadata": {}, "hash": "0e980e9cd14191cd527c4d35f9c7b8350fe37249b00a27d9adb8e864c8f17ee1", "class_name": "RelatedNodeInfo"}}, "text": "Al-Bal\u0101dhur\u012b\u2019s account lacks many of the rhetorical features employed by al-\u1e6cabar\u012b, \nsuch as Mu\u1e6darrif\u2019s speeches and letters, which, as demonstrated earlier, are really quite \nKh\u0101rijite in tone. What al-Bal\u0101dhur\u012b\u2019s portrayal, like al-\u1e6cabar\u012b\u2019s, does underline is Mu\u1e6darrif\u2019s \n\n89.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:947\u201348.\n90.  Ibid., 2:992; the translation is Rowson\u2019s in Marw\u0101nid Restoration, 139.\n91.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:987.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  461\n\ninsistence on sh\u016br\u0101 and Qurash\u012b leadership.92 The effect is that Mu\u1e6darrif\u2019s alleged Kh\u0101rijism \nappears even more muted in al-Bal\u0101dhur\u012b\u2019s account than it does in al-\u1e6cabar\u012b\u2019s. In fact, as \nnoted, al-Bal\u0101dhur\u012b preserves a statement that specifically denies Mu\u1e6darrif\u2019s Kh\u0101rijism and \nconnects him to a later ashr\u0101f\u012b rebellion: \u201cSome people said that Mu\u1e6darrif held the same \nviews as the Khaw\u0101rij, but this is not true. He held the same views as those of the qurr\u0101\u02be \nwho rebelled with Ibn al-Ash\u02bfath.\u201d93 \n\nThe Ans\u0101b\u2019s account is also keen to stress that al-\u1e24ajj\u0101j is ultimately to blame for \nthe disaster that was Mu\u1e6darrif\u2019s revolt. Episodes such as al-\u1e24ajj\u0101j\u2019s gruesome murder of \nMu\u1e6darrif\u2019s brother \u02bfUrwa paint him in a terrible light. Moreover, the story of Mu\u1e6darrif\u2019s \nrebellion proper begins with a report in which al-\u1e24ajj\u0101j implies that \u02bfAbd al-Malik may \nbe more beloved than the prophets. Mu\u1e6darrif is outraged and calls al-\u1e24ajj\u0101j an unbeliever \nwhose killing is lawful. A few lines down, another report has al-\u1e24ajj\u0101j state unambiguously \nthat \u02bfAbd al-Malik is more beloved by God than the prophets were. Mu\u1e6darrif is shown to \nreject the words, but instead of confronting al-\u1e24ajj\u0101j, he just carries on \u201crefuting what must \nbe refuted\u201d (ink\u0101r al-munkar), that is, living a righteous life. This version thus distances \nhim from his more \u201cKh\u0101rijite\u201d reaction in the first report, and the account accordingly \nconcludes that Mu\u1e6darrif was not a Kh\u0101rijite.94 Needless to say, the impression of al-\u1e24ajj\u0101j \ncreated by these accounts is highly unfavorable. That this is intentional is indicated by the \nfact that both episodes\u2014al-\u1e24ajj\u0101j\u2019s killing Mu\u1e6darrif\u2019s brother and declaring \u02bfAbd al-Malik \nsuperior to the prophets\u2014are unique to al-Bal\u0101dhur\u012b.\n\nGiven the length of al-\u1e6cabar\u012b\u2019s account of Mu\u1e6darrif and the fact that the material was \nmost likely available to him, it is striking that these stories are largely absent from his \nTa\u02ber\u012bkh. The report of al-\u1e24ajj\u0101j\u2019s killing \u02bfUrwa, for instance, is quoted by al-Bal\u0101dhur\u012b on \nthe authority of Ibn al-Kalb\u012b > Ab\u016b Mikhnaf. Al-\u1e6cabar\u012b does not include this episode even \nthough he relies exclusively on Ab\u016b Mikhnaf for the story of Mu\u1e6darrif\u2019s rebellion, as we have \nseen, which again implies deliberate authorial choice.", "start_char_idx": 59628, "end_char_idx": 62396, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "69dd771f-6efa-4687-a1c6-d0352d895d5f": {"__data__": {"id_": "69dd771f-6efa-4687-a1c6-d0352d895d5f", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5b5b53ad-7022-45b7-940c-a8b33b0767c7", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "4579574a65ab1dfbf7618e68932a1de562591667fb73d23b507644e8c7c99f80", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "400a4942-7136-40e0-a42a-536314dae517", "node_type": "1", "metadata": {}, "hash": "c0ec67203f9e6ce2bd44161ea5d6b4ac200b671f762774b203e79b3a7fd1cc06", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u1e6cabar\u012b does stress repeatedly that \nal-\u1e24ajj\u0101j was widely feared because of his harshness and that this fear caused otherwise good \npeople to make hasty, unwise decisions. But al-\u1e6cabar\u012b\u2019s Ta\u02ber\u012bkh emphasizes the importance \nof keeping community and empire together, and so the framing of Mu\u1e6darrif's rebellion is \ndifferent in the two works. Al-Bal\u0101dhur\u012b is much more apologetic about Mu\u1e6darrif\u2019s actions \nand essentially dilutes\u2014or occasionally outright denies\u2014Mu\u1e6darrif\u2019s Kh\u0101rijism. Placement, \ntoo, is important here: unlike al-\u1e6cabar\u012b, al-Bal\u0101dhur\u012b includes Mu\u1e6darrif\u2019s rebellion in his \nsection on al-\u1e24ajj\u0101j (min akhb\u0101r al-\u1e24ajj\u0101j) rather than in the following chapter on Kh\u0101rijism \nduring \u02bfAbd al-Malik\u2019s reign. The notion that al-Bal\u0101dhur\u012b\u2019s and al-\u1e6cabar\u012b\u2019s accounts of \nMu\u1e6darrif are largely the same95 is thus correct only if we consider the basic information and \nsequence of events alone.\n\nPerhaps the most intriguing case among our sources, however, is that of Miskawayh, \nwho solved the problem of Mu\u1e6darrif\u2019s rebellion in a rather unique way. The title of his \n\n92.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 7:400. \n93.  Ibid., 7:404; see also p. 397.\n94.  Ibid., 7:397.\n95.  As maintained by Rowson, Marw\u0101nid Restoration, 128, n. 475; Dixon, Umayyad Caliphate, 191.\n\n\n\n462  \u2022  HannaH-Lena Hagemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  463\n\naccount already indicates his approach: \u201cThe stratagem of Mu\u1e6darrif with which he deceived \nShab\u012bb until he had diverted him from his course\u201d (Mak\u012bdat li-l-Mu\u1e6darrif b. al-Mugh\u012bra k\u0101da \nbih\u0101 Shab\u012bban \u1e25att\u0101 \u1e25abasahu \u02bfan wajhihi).96 Miskawayh\u2019s narrative follows the others as \nfar as Mu\u1e6darrif\u2019s asking Shab\u012bb for envoys to hold a debate. He mentions the drawn-out \ndiscussion and reports that the two sides disagreed on everything. This is where it gets \nreally interesting, because in Miskawayh\u2019s version Shab\u012bb then realizes that Mu\u1e6darrif\u2019s \nrequest for a debate had been only a ruse to delay the Kh\u0101rijites until the forces deployed \nby al-\u1e24ajj\u0101j could catch up to them, whereupon he leaves with due haste.97 The entire \nremainder of Mu\u1e6darrif\u2019s story, most significantly his rebellion, is absent from Miskawayh\u2019s \nwork, which also means that there is nothing on Mu\u1e6darrif\u2019s brothers other than a short \nreference to \u02bfUrwa as al-\u1e24ajj\u0101j\u2019s deputy in K\u016bfa and as the commander of his troops during \nthe prolonged fight against Shab\u012bb.98 Miskawayh thus casts Mu\u1e6darrif as an explicit opponent \nof the Kh\u0101rijites and an ally of al-\u1e24ajj\u0101j.\n\nMost sources after Miskawayh tend to follow the main strands of the Mu\u1e6darrif tradition \nas found in al-\u1e6cabar\u012b rather than in al-Bal\u0101dhur\u012b.", "start_char_idx": 62397, "end_char_idx": 65043, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "400a4942-7136-40e0-a42a-536314dae517": {"__data__": {"id_": "400a4942-7136-40e0-a42a-536314dae517", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "69dd771f-6efa-4687-a1c6-d0352d895d5f", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "c6bedc81b902f0738dce78e880fa59703a0357857e4b4f851842313b920ba64d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "992dbe81-b62c-4ba9-ad05-3cb63e731a2d", "node_type": "1", "metadata": {}, "hash": "519e5b15b1ca5352ce636e6acbaceffb88e9d93e73438e8a8fe89682a675cf10", "class_name": "RelatedNodeInfo"}}, "text": "Ibn Kath\u012br follows Miskawayh in that \nhe does not address Mu\u1e6darrif\u2019s revolt at all and renders the brothers as supporters of the \nUmayyads.99 Overall, however, later sources seem to be more comfortable with presenting \nMu\u1e6darrif as a Kh\u0101rijite than even al-\u1e6cabar\u012b was; \u1e62ibt b. al-Jawz\u012b, for instance, announces \nMu\u1e6darrif\u2019s rebellion with the words \u201cin this year Mu\u1e6darrif rebelled against al-\u1e24ajj\u0101j, \nrepudiated \u02bfAbd al-Malik, and followed Kh\u0101rijism\u201d (wa-f\u012bh\u0101 kharaja Mu\u1e6darrif b. al-Mugh\u012bra \nb. Shu\u02bfba wa-khala\u02bfa \u02bfAbd al-Malik wa-ra\u02be\u0101 ra\u02bey al-Khaw\u0101rij).100 \n\nThat Mu\u1e6darrif\u2019s religio-political stance and legacy were uncertain is further indicated \nby an intriguing report transmitted by both Ibn al-Ath\u012br and al-Nuwayr\u012b. According to \nthis report, al-\u1e24ajj\u0101j claimed that Mu\u1e6darrif was actually the son not of al-Mugh\u012bra but of \nMa\u1e63qala b. Sabra al-Shayb\u0101n\u012b.101 Understanding the significance of this statement requires \nsome knowledge of Arab tribal relations and early Kh\u0101rijite history. As mentioned above, \nMu\u1e6darrif\u2019s family and al-\u1e24ajj\u0101j belonged to the same tribe, Thaq\u012bf, which belonged to Qays \n\u02bfAyl\u0101n. The Shayb\u0101n\u012bs belonged to Bakr b. W\u0101\u02beil, which, in turn, was part of the Rab\u012b\u02bfa \nconfederation. The statement attributed to al-\u1e24ajj\u0101j draws attention to the fact that there \nwere plenty of Rab\u012b\u02bfa tribesmen among the Kh\u0101rijites; the Shayb\u0101n\u012bs, in particular, were \nnotorious for producing Kh\u0101rijites (including Shab\u012bb). Qays \u02bfAyl\u0101n, by contrast, was not \nknown for Kh\u0101rijite sympathies. The twofold implication of the claim is that Mu\u1e6darrif \nwas indeed a Kh\u0101rijite and that he therefore cannot have been a member of Thaq\u012bf. This \n\n96.  Miskawayh, Taj\u0101rib, 2:301.\n97.  Ibid., 2:301\u20132.\n98.  Ibid., 2:281\u201382, 310.\n99.  Ibn Kath\u012br, Bid\u0101ya, 12:261, 271, 279.\n100.  \u1e62ibt b. al-Jawz\u012b, Mir\u02be\u0101t, 9:213; the account of the rebellion begins on p. 222. \n101.  Ibn al-Ath\u012br, K\u0101mil, 3:467\u201368; al-Nuwayr\u012b, Nih\u0101ya, 21:196. Al-Nuwayr\u012b\u2019s account of Mu\u1e6darrif, including \n\nhis alleged Shayb\u0101n\u012b paternity, is almost verbatim the same as Ibn al-Ath\u012br\u2019s and so does not represent an \nindependent source. Ma\u1e63qala b. Sabra is otherwise unknown, as far as I can tell; the key point here is his \nparticular tribal membership.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  463\n\nparticular way of associating Mu\u1e6darrif with Kh\u0101rijism, or perhaps rather with rebellion, \nis found in only one earlier source. Al-Bal\u0101dhur\u012b mentions a conflict between al-Mugh\u012bra \nand Ma\u1e63qala b. Sabra over a slave girl, of which he transmits different versions.", "start_char_idx": 65044, "end_char_idx": 67601, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "992dbe81-b62c-4ba9-ad05-3cb63e731a2d": {"__data__": {"id_": "992dbe81-b62c-4ba9-ad05-3cb63e731a2d", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "400a4942-7136-40e0-a42a-536314dae517", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "e42d78b2f99d7db958a6e1b537ff857fddea9ca2261e3827b75ad2aaa6b5767e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "18997bf5-7625-4067-a065-0e358d42ca18", "node_type": "1", "metadata": {}, "hash": "d6b1a1a149774a4cc04be2e42b9547708bf61c8c37e34db53f1c2cecacb268d5", "class_name": "RelatedNodeInfo"}}, "text": "Among \nthese, one report states that al-\u1e24ajj\u0101j claimed that Mu\u1e6darrif was in fact Ma\u1e63qala\u2019s son and \nthus of Bakr b. W\u0101\u02beil instead of Thaq\u012bf because of his rebellion against the government (law \nk\u0101na min Thaq\u012bf lam yakhruj \u02bfal\u0101 al-sul\u1e6d\u0101n); Kh\u0101rijites are not expressly mentioned here.102 \nAnother variant, however, which is told at a different point in the text of the Ans\u0101b, says \nthat Ma\u1e63qala\u2019s former slave girl was the mother of \u02bfUrwa b. al-Mugh\u012bra, not of Mu\u1e6darrif. But \n\u02bfUrwa\u2019s paternity is not questioned, and in any case this version does not affect Mu\u1e6darrif\u2019s \ntribal membership.103 Al-\u1e6cabar\u012b, despite his detailed rendering of Mu\u1e6darrif\u2019s rebellion, does \nnot include this story. In al-Bal\u0101dhur\u012b\u2019s Ans\u0101b, it is not told in the context of Mu\u1e6darrif\u2019s \nrevolt. But in both Ibn al-Ath\u012br\u2019s and al-Nuwayr\u012b\u2019s works it carries the specific reference to \nKh\u0101rijism and concludes the section on Mu\u1e6darrif, a placement that further underlines his \nassociation with the Khaw\u0101rij. \n\nConclusion\u00ad\n\nThis article has sought to make two main points. The first, and major, one pertains to \nour understanding of Kh\u0101rijism and its markers in the early Islamic period. The second \npoint, a corollary of the first, entails the recontextualization of the case study of this paper \nas belonging to a different \u201ccategory\u201d of rebellion and in the process draws attention to \npersonal/personnel links between various ashr\u0101f\u012b revolts that indicate larger historical \npatterns and processes at play. \n\nWas Mu\u1e6darrif b. al-Mugh\u012bra a Kh\u0101rijite? I would contend that the answer depends entirely \non what we understand Kh\u0101rijism to be. As noted earlier, Kh\u0101rijism seems to be something \nof a catch-all term that may not hold up under close scrutiny. On a very basic level, virtually \nall revolts labeled Kh\u0101rijite appear to have been motivated by resentment of a government \nconsidered unjust, and in that sense Mu\u1e6darrif was, perhaps, indeed a Kh\u0101rijite. But this very \nbasic definition would apply to almost all rebellions, which renders the category pointless, \nand the use of \u201cKh\u0101rijite\u201d as a blanket term also obscures the different motivations behind \nmany of these revolts. \n\nTwo factors have contributed to the term\u2019s conceptual fuzziness. First, the sources\u2019 \nemployment of certain standard phrases and images implies a false continuity from one \nrevolt to the next. The call to the Book of God and the sunna of Mu\u1e25ammad and the \nobjections to the misuse of spoils and unjust rule are Kh\u0101rijite fundamentals, but this is also \nstandard rebel language in the early Islamic period and does not say much about the specific \nideological stance of particular rebels, all of whom had their own ideas of what they meant \nby these slogans.104 The same goes for Mu\u1e6darrif\u2019s call to \u201cal-ri\u1e0d\u0101,\u201d which in Umayyad times \n\n102.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 13:349.\n103.  Ibid., 7:397. Elsewhere, however, he states that \u02bfUrwa\u2019s mother was the same as his brother \u1e24amza\u2019s, \n\nnamely, \u1e24af\u1e63a bt. Sa\u02bfd b. Ab\u012b Waqq\u0101\u1e63; ibid., 13:351.\n104.  See above, n. 66.\n\n\n\n464  \u2022  HannaH-Lena Hagemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?", "start_char_idx": 67602, "end_char_idx": 70723, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "18997bf5-7625-4067-a065-0e358d42ca18": {"__data__": {"id_": "18997bf5-7625-4067-a065-0e358d42ca18", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "992dbe81-b62c-4ba9-ad05-3cb63e731a2d", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "762b56799ce1bbe1c1cf460f192d3aa098eba48756cd50f9f17382244ade9495", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fc782489-43cd-463f-ac3e-9f22541eab53", "node_type": "1", "metadata": {}, "hash": "6244f03c64a11c01f92db78a5ff37e96cc2837059b848179ab8583099daff7a7", "class_name": "RelatedNodeInfo"}}, "text": "\u2022  465\n\nwas a common reference, usually in combination with the call for sh\u016br\u0101.105 Moreover, the \nmain points made by Shab\u012bb\u2019s Kh\u0101rijites with which Mu\u1e6darrif agreed\u2014properly Islamic rule, \nopposition to injustice, fair use of the spoils\u2014are not actually offensive, let alone heretical. \nIt is thus necessary to look beyond the particular language used and the sentiments invoked. \n\nSecond, heresiographical categories and distinctions crystallized only much later, well \nbeyond the ninth century CE. There is a well-known tendency in the source material, \nhowever, to apply these categories and distinctions to much earlier figures and contexts as \nwell, even though they often fit these only uneasily. That \u201cKh\u0101rijite\u201d came to mean \u201crebel\u201d \nin general further complicated the situation. In light of all this, then, how useful is the term \n\u201cKh\u0101rijite\u201d for analyzing rebellion in the early Islamic period?\n\nIf we want to understand what Kh\u0101rijism actually was (or was not), a useful first step \nmay be to distinguish between two broad phenomena that overlap only in part. The \nfirst is Kh\u0101rijism as a pietist intellectual tradition that considered strict adherence to \nthe word of God the sole basis for a just society and therefore condemned what it saw \nas the corruption of that ideal by the rulers of the day. Adherents of this tradition were \nusually quietist, if not always pacifist, and moved in the same or similar circles as other \nscholars of their time, as part of the \u201cgeneral religious movement,\u201d in Watt\u2019s term.106 The \nsecond phenomenon consists of a wide variety of violent uprisings directed against early \nIslamic authorities, all labeled \u201cKh\u0101rijite\u201d by the sources. These two forms of Kh\u0101rijism \n(\u201cintellectual\u201d/\u201cideological\u201d vs. \u201chistorical\u201d) overlap in part, but the extent to which they \ntend to be conflated uncritically in sources and scholarship alike has had problematic \nresults, not least because it automatically ascribes the same religious motivation to highly \ndiverse phenomena.107 \n\nWhat we need is an extensive reevaluation of Kh\u0101rijism, and for this goal, detailed \nstudies of the second (\u201chistorical\u201d) phenomenon appear more promising. These will require \ncomprehensive investigation of the sociopolitical, socioeconomic, and prosopographical \ncontexts of individual \u201cKh\u0101rijite\u201d rebellions, instead of focusing mainly or exclusively on the \n\u201csectarian\u201d issue; as argued above, militant piety may sometimes have been a contributing \nfactor, but only rarely was it the sole reason for a rebellion. This approach is particularly \nimportant in the case of revolts that are difficult to categorize, of which Mu\u1e6darrif\u2019s was \nfar from the only one. The uprising of al-Khirr\u012bt b. R\u0101shid against \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib, for \ninstance, similarly bears many of the hallmarks of Kh\u0101rijism but does not fit the pattern \nin other ways. Like Mu\u1e6darrif, al-Khirr\u012bt called for a sh\u016br\u0101, and he was a tribal leader as \nwell.108 Wilkinson called his rebellion a Kh\u0101rijite revolt \u201cof the wrong type\u201d (from an Ib\u0101\u1e0d\u012b \n\n105.  P. Crone, \u201cOn the Meaning of the \u02bf Abbasid Call to al-Ri\u1e0d\u0101,\u201d in The Islamic World from Classical to Modern \nTimes: Essays in Honor of Bernard Lewis, ed. C. E. Bosworth et al., 95\u2013111 (Princeton, NJ: Darwin Press, 1989). Of \nnote, Yaz\u012bd b. al-Muhallab, too, called for al-ri\u1e0d\u0101 and sh\u016br\u0101, as did Ibn al-Zubayr and the rebels al-Mukht\u0101r and \nal-\u1e24\u0101rith b. Surayj (for the latter, see Huseini\u2019s contribution in this issue). See ibid., 97\u201398.\n\n106.  W. M. Watt, The Formative Period of Islamic Thought (Edinburgh: Edinburgh University Press, 1973).", "start_char_idx": 70725, "end_char_idx": 74298, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fc782489-43cd-463f-ac3e-9f22541eab53": {"__data__": {"id_": "fc782489-43cd-463f-ac3e-9f22541eab53", "embedding": null, "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "18997bf5-7625-4067-a065-0e358d42ca18", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "185cd7290cfc44e7fa456f5c6d8c7632e966991d4ddd55a714e39436ca09ccbc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "93ec7e5a-cae5-4f1b-b4fe-3b5de26ae88c", "node_type": "1", "metadata": {}, "hash": "8a5c9bb3fae58217edd856686e45b8dc5b9181c716a364c28eaf26c3f3d62924", "class_name": "RelatedNodeInfo"}}, "text": "Figures such as the famous scholar J\u0101bir b. Zayd, who is claimed by both Ib\u0101\u1e0d\u012bs (who consider him one of their \nfirst im\u0101ms) and (proto-)Sunn\u012bs, is a good example of this phenomenon. \n\n107.  For a more detailed discussion of this point, see Hagemann and Verkinderen, \u201cKharijism,\u201d 501\u20132.\n108.  For an overview, see C. Pellat, \u201cAl-Khirr\u012bt,\u201d in Encyclopaedia of Islam, 2nd ed.; for a more detailed \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  465\n\nperspective, presumably),109 but al-Khirr\u012bt\u2019s case may warrant reassessment, too. What does \na Kh\u0101rijite revolt \u201cof the right kind\u201d look like outside the Ib\u0101\u1e0d\u012b ideal type? \n\nIndeed, the main question is whether we can identify particular patterns or criteria that \ndistinguish \u201cKh\u0101rijite\u201d rebellions from other revolts, and here the study of socioeconomic \nand prosopographical contexts is particularly important. My reexamination of Mu\u1e6darrif\u2019s \nrebellion, though a single case study, has shown how fruitful this approach can be. I have \nargued that his uprising makes more sense in the context of the Iraqi ashr\u0101f\u012b revolts of the \nlate first/seventh and early second/eighth centuries; its miscategorization as a Kh\u0101rijite \nrevolt is useful in that it allows us to begin narrowing down what Kh\u0101rijism was or was not, \nwhile simultaneously making suggestions about other categories of rebellion. Such analyses \nshould be expanded.110 The fact that Mu\u1e6darrif\u2019s rebellion, but also the one led by al-Khirr\u012bt, \nfor instance, can simultaneously look like a Kh\u0101rijite as well as an ashr\u0101f\u012b revolt has to do, on \nthe one hand, with historiographical patterning and authorial choices: Mu\u1e6darrif\u2019s Kh\u0101rijism \ncan be muted or enhanced by a particular phrasing or placement, and the story seems to \nbe at least as much about the figure of al-\u1e24ajj\u0101j as focal point (and instigator?) of Iraqi \ncomplaints as it is about Mu\u1e6darrif himself. On the other hand, the ambiguous appearance \nof such revolts is also a result of the very real overlap of people and networks of rebellion. \nThese might indicate shared grievances that were and remained salient well beyond the \ncontexts of individual revolts. Studies such as that pursued here might thus be able to \nboth clarify some of the terminological and contextual complexities in rebellion narratives \nand give us further insight into power structures and struggles as they pertained to early \nIslamic society more generally.\n\ntreatment, see J. C. Wilkinson, Ib\u0101\u1e0dism: Origins and Early Development in Oman (Oxford: Oxford University \nPress, 2010), 145\u201347.\n\n109.  Wilkinson, Ib\u0101\u1e0dism, 145.\n110.  My Hamburg project studies four such \u201ccategories\u201d (ashr\u0101f\u012b, Kh\u0101rijite, pro-\u02bfAlid, and non-Muslim/\n\nmixed rebellions). Over the next several years, we aim to hone in on precisely such personal, tribal, regional, \neconomic, and other connections as indicators of shared interests, ways of expressing dissent, and (self-)\npositioning within power structures. \n\n\n\n466  \u2022  HannaH-Lena Hagemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  467\n\nBibliography\n\nSources\n\nal-Ash\u02bfar\u012b al-Qumm\u012b. T\u0101r\u012bkh-i Qum. Edited by Jal\u0101l al-D\u012bn \u1e6cihr\u0101n\u012b. 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Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "93ec7e5a-cae5-4f1b-b4fe-3b5de26ae88c", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "f0cb5c90311d2c791a9cf4b81d7187cb010b700fcc1c007197218b209ecf653a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ba6ac4d0-0497-4ea4-bd26-1002f07d17d1", "node_type": "1", "metadata": {}, "hash": "68458d618a2102c13d1fb767636e73e41f274bb15075531a6d8405eae7f727c0", "class_name": "RelatedNodeInfo"}}, "text": "Nih\u0101yat al-\u02bfarab f\u012b fun\u016bn al-adab. Cairo: D\u0101r al-Kutub wa-l-Wath\u0101\u02beiq al-Qawmiyya, \n1423 [2002\u20133].\n\nal-Shahrast\u0101n\u012b. Kit\u0101b al-Milal wa-l-ni\u1e25al. Edited by Mu\u1e25ammad Sayyid K\u012bl\u0101n\u012b. Cairo: Mu\u1e63\u1e6daf\u0101 \nal-B\u0101b\u012b al-\u1e24alab\u012b, 1961.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWas Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite?  \u2022  467\n\n\u1e62ibt b. al-Jawz\u012b. Mir\u02be\u0101t al-zam\u0101n. 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Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9044", "node_type": "4", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "747a4bf650521217105a272503913a1a8c3ed677e099c3641e8e9f27a45984ce", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1cdfe35e-8927-4f14-b987-41534c53a47b", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "2fc5ee5259ec6e6dfde4345bea4bc431ffe2612c736b504aa4c94a82fbb4013a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ee08a456-40a5-4d71-9098-c2739b9f5cc0", "node_type": "1", "metadata": {}, "hash": "7d6d7c4a70367457215bc5710f5677b4252b4a7045541b8813a9bc149683b654", "class_name": "RelatedNodeInfo"}}, "text": "468  \u2022  HannaH-Lena Hagemann\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nJudd, S. C. Religious Scholars and the Umayyads: Piety-Minded Supporters of the Marw\u0101nid \nCaliphate. London: Routledge, 2014.\n\nKennedy, H. The Prophet and the Age of the Caliphates. 2nd ed. Harlow: Pearson Longman, \n2004.\n\nLewis, B. \u201cOn the Quietist and Activist Traditions in Islamic Political Writing.\u201d Bulletin of the \nSchool of Oriental and African Studies 49, no. 1 (1986): 141\u201347.\n\nPipes, D. Slave Soldiers and Islam: The Genesis of a Military System. New Haven, CT: Yale \nUniversity Press, 1981.\n\nRowson, E. K., trans. The Marw\u0101nid Restoration. Vol. 22 of The History of al-\u1e6cabar\u012b, edited by \nE. Yarshater. Albany: State University of New York Press, 1989.\n\nSayed, R. Die Revolte des Ibn al-Ash\u02bfa\u1e6f und die Koranleser: Ein Beitrag zur Religions- und \nSozialgeschichte der fr\u00fchen Umayyadenzeit. Freiburg: Klaus Schwarz, 1977.\n\nShaban, M. A. Islamic History: A New Interpretation. Vol. 1, A.D. 600\u2013750 (A.H. 132). \nCambridge: Cambridge University Press, 1971.\n\nSpuler, B. Iran in the Early Islamic Period. Leiden: Brill, 2015.\n\nVan Vloten, G. Recherches sur la domination arabe, le chiitisme et les croyances messianiques \nsous le khalifat des Omayades. Amsterdam: Johannes M\u00fcller, 1894.\n\nWatt, W. M. The Formative Period of Islamic Thought. Edinburgh: Edinburgh University \nPress, 1973.\n\nWeil, G. Geschichte der Chalifen. Vol. 1. Mannheim: Friedrich Bassermann, 1846.\n\nWellhausen, J. Das arabische Reich und sein Sturz. Berlin: Georg Reimer, 1902.\n\n\u2014\u2014\u2014. Die religi\u00f6s-politischen Oppositionsparteien im alten Islam. Berlin: Weidmann, 1901.\n\nWilkinson, J. C. Ib\u0101\u1e0dism: Origin and Early Development in Oman. Oxford: Oxford University \nPress, 2010.", "start_char_idx": 81326, "end_char_idx": 83033, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ee08a456-40a5-4d71-9098-c2739b9f5cc0": {"__data__": {"id_": "ee08a456-40a5-4d71-9098-c2739b9f5cc0", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ba6ac4d0-0497-4ea4-bd26-1002f07d17d1", "node_type": "1", "metadata": {"identifier": "alusur-9044", "author": "Hagemann, Hannah-Lena", "title": "Was Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period", "date": "2022-12-01", "file": "alusur-9044.pdf"}, "hash": "2dbe1668702171177132de8c7c095803e2893208c4397eea9a3ea3f1b46b97f1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c8c07e8c-b4d3-4914-ad76-9bb72d490896", "node_type": "1", "metadata": {}, "hash": "1fe281b66ac585c7ad67e7caf1161f1bc57a44a7998cf41e2f095d790e6c3f5d", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 554-572\n\nAbstract\nEven though there is a consensus among Muslim scholars that rebellion without valid grounds is not acceptable, \nthey have disagreed on the permissibility of rebellion against an unjust ruler. Ab\u016b \u1e24an\u012bfa has a pivotal place in \nthese debates, as he is the eponym of a law school that first dedicated a special chapter to rebellion (baghy) in \nits legal texts. Interestingly, however, the views attributed to him on the topic are inconsistent: Some sources \nclaim that Ab\u016b \u1e24an\u012bfa acknowledged the legitimacy of even an unjust ruler\u2019s rule on the grounds of avoiding \nunrest (fitna). Other sources argue that he supported armed struggle against unjust rulers to fulfill the principle \nof al-amr bi-l-ma\u02bfr\u016bf wa-l-nahy \u02bfan al-munkar (enjoining the right and forbidding the wrong). Ab\u016b \u1e24an\u012bfa\u2019s \nconnection to some of the major revolts of his day against the Umayyads or the Abbasids is also contested. The \naim of this paper is to collect and evaluate the diverse references to Ab\u016b \u1e24an\u012bfa\u2019s views on rebellion in a variety \nof sources and to examine the motives behind these conflicting narratives. In conclusion, I argue that a quietist \nimage of Ab\u016b \u1e24an\u012bfa seems to have gained popularity over time, but it is outweighed by reports about Ab\u016b \n\u1e24an\u012bfa\u2019s support for movements against unjust rulers.\n\nThe legality of rebellions raised fierce debates among early Muslim scholars because rebels often made religious claims to power in addition to articulating political and social grievances. When the Islamic sciences started to crystallize in the second \ncentury AH and the first legal and theological texts were written, Muslim society had \nalready witnessed some serious \u02bfAlid and Kharijite resistance movements. This period also \n\nPortrait of a Jurist between Obedience and Rebellion:  \nThe Case of Ab\u016b \u1e24an\u012bfa*\n\nAy\u015feg\u00fcl \u015fim\u015fek\nMarmara University\n\n(aysegul.simsek@marmara.edu.tr)\n\n* I would like to thank the EmCo team and the participants of the \u201cActs of Rebellions and Revolts in the \nEarly Islamic Empire\u201d workshop for their valuable contributions to this article. I owe a debt of gratitude to \nPetra Sijpesteijn, Hannah-Lena Hagemann, and Philip Grant for their insightful comments on an early draft. \nFinally, I am grateful for the editors\u2019 and anonymous reviewers\u2019 efforts, comments, and the additional sources \nthey recommended for improving this article.\n\u00a9 2022 Ay\u015feg\u00fcl \u015eim\u015fek. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\nmailto:aysegul.simsek%40marmara.edu.tr?subject=\n\n\n555  \u2022  Ay\u015feg\u00fcl \u015fim\u015fek\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nsaw the end of Umayyad rule and the transfer of the caliphate to the Abbasids. Naturally, \npeople sought answers about the legality of rebellions against unjust rulers from author-\nitative figures such as the Kufan scholar Ab\u016b \u1e24an\u012bfa (d. 150/767), eponym of the \u1e24anaf\u012b \nschool of law. However, Ab\u016b \u1e24an\u012bfa has been ascribed various and sometimes contradictory \nopinions about rebellions. Subsequent scholars updated Ab\u016b \u1e24an\u012bfa\u2019s depiction and his \nsupposed views on how to deal with an unjust ruler to fit the debates of their own times and \ntheir own agendas. As a consequence, it is not possible to retrieve Ab\u016b \u1e24an\u012bfa\u2019s actual views \non the legality of rebellions against unjust rulers with absolute certainty, but it is possible \nto reconstruct how the views attributed to him evolved over time. That is what this article \naims to do.", "start_char_idx": 47, "end_char_idx": 3764, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c8c07e8c-b4d3-4914-ad76-9bb72d490896": {"__data__": {"id_": "c8c07e8c-b4d3-4914-ad76-9bb72d490896", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ee08a456-40a5-4d71-9098-c2739b9f5cc0", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "106dda16963c0d01038478c75062acc747731cab339d0022ff5a8a0ea4afefe6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0c1eb26d-e1f5-420b-8024-8eb74e68eed3", "node_type": "1", "metadata": {}, "hash": "17234f5914f1dc3d2fd36e2b3747f3517b94c60f0ee0ebf78959604eddcb6ec1", "class_name": "RelatedNodeInfo"}}, "text": "That is what this article \naims to do.\n\nThe earliest references to rebellion in Islamic law texts can be found in the discussions of \nbaghy. Even though modern scholarship generally translates baghy simply as rebellion for \npractical purposes, it has a more specific meaning in the terminology of Islamic law. It refers \nto the status of a Muslim group that starts a war against the imam assuming that it has a just \ncause although in fact it does not.1 Starting with al-\u1e24asan al-Shayb\u0101n\u012b\u2019s (d. 189/805) Kit\u0101b \nal-A\u1e63l, baghy was formulated as an independent category and had a separate chapter in \n\u1e24anaf\u012b fiqh texts.2 Kit\u0101b al-A\u1e63l is one of the earliest Islamic legal texts, and in it al-Shayb\u0101n\u012b \naims to collect his master Ab\u016b \u1e24an\u012bfa\u2019s teachings. \u1e24anaf\u012b scholars regard it as one of the \nkey sources on Ab\u016b \u1e24an\u012bfa\u2019s legal opinions. Of course, al-Shayb\u0101n\u012b\u2019s own contribution to the \ntext is undeniable. But even though we cannot attribute the whole content of Kit\u0101b al-A\u1e63l to \nAb\u016b \u1e24an\u012bfa, the existence of a special chapter on baghy in it at least indicates that rebellion \nwas a topic discussed in Ab\u016b \u1e24an\u012bfa\u2019s teaching circle. However, despite containing detailed \njudgments regarding rebels before, during, and after a rebellion, Kit\u0101b al-A\u1e63l does not \n\n1.  Such a group is called bugh\u0101, and a member of the group is a b\u0101gh\u012b.\n2.  See Mu\u1e25ammad b. al-\u1e24asan al-Shayb\u0101n\u012b, al-A\u1e63l, ed. M. Boynukal\u0131n (Beirut: D\u0101r Ibn \u1e24azm, 2012). \n\nHowever, Khaled Abou El Fadl argues that \u201cthe first systematic exposition on the law of rebellion is that \nby al-Sh\u0101fi\u02bf\u012b\u201d; K. Abou El Fadl, Rebellion and Violence in Islamic Law (Cambridge: Cambridge University \nPress, 2001), 147. Abou El Fadl contends that the A\u1e63l\u2019s chapter on siyar, which includes the section on \nbaghy, could not have been written by al-Shayb\u0101n\u012b in its complete form and additions must have been \nmade to it in the later centuries. The chapter on siyar is absent from most copies of Kit\u0101b al-A\u1e63l, and \nthe earliest copy to include the chapter on siyar is from 638/1240 (Abou El Fadl, Rebellion and Violence, \n144\u201345). I disagree; I believe that even though Kit\u0101b al-A\u1e63l was not exempt from revisions, it still presents \nthe first example of a systematic discussion of baghy for several reasons. First, some of al-Sh\u0101fi\u02bf\u012b\u2019s views \ngive a strong impression of having been formulated against an already advanced \u1e24anaf\u012b discourse. More \nimportantly, there is no copy of Kit\u0101b al-A\u1e63l that contains all chapters of the book; see M. Boynukal\u0131n, \u0130mam \nMuhammed b. Hasan e\u015f-\u015eeyb\u00e2n\u00ee\u2019nin Kit\u00e2b\u00fc\u2019l-Asl Adl\u0131 Eserinin Tan\u0131t\u0131m\u0131 ve F\u0131k\u0131h Usul\u00fc A\u00e7\u0131s\u0131ndan Tahlili \n(Istanbul: Ocak Yay\u0131nc\u0131l\u0131k, 2009), 149. However, this situation is not unique to Kit\u0101b al-A\u1e63l, nor should it \nbe a reason to question the work\u2019s originality: the chapters of many early texts were written individually \nand assembled only at a later date. Even if the earliest extant version of the chapter on siyar is from 1240 \nCE, the text we have today must, for the most part, have been in circulation prior to that because plenty \nof citations from al-Shayb\u0101n\u012b\u2019s siyar appear in earlier texts. I owe this argument to Abdulkadir Y\u0131lmaz.", "start_char_idx": 3726, "end_char_idx": 6863, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0c1eb26d-e1f5-420b-8024-8eb74e68eed3": {"__data__": {"id_": "0c1eb26d-e1f5-420b-8024-8eb74e68eed3", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c8c07e8c-b4d3-4914-ad76-9bb72d490896", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "91193cdcd63d15222d988b96b2cf9f4cc9974f415563451bf6aa44c4abddda13", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "50a23a7a-f88d-42bc-98b7-4db786a85353", "node_type": "1", "metadata": {}, "hash": "0d50b7ba4ae7e3dde0f9e1804abbd9f75f8c6a9f522eaac4b40123e7a98eed21", "class_name": "RelatedNodeInfo"}}, "text": "I owe this argument to Abdulkadir Y\u0131lmaz. \nFor more information about the siyar chapter in Kit\u0101b al-A\u1e63l, see A. Y\u0131lmaz, \u201cHanefi Mezhebinin Rical ve \nKitabiyat\u0131na Dair Baz\u0131 Tetkikat,\u201d R\u0131hle Dergisi, no. 11 (2011): 61\u201366, at 61\u201362. For further discussion on the \noriginality of the baghy chapter in Kit\u0101b al-A\u1e63l, see N. Badawi, Islamic Jurisprudence on the Regulation of \nArmed Conflict (Leiden: Brill, 2020), 23\u201324.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nPortrait of a Jurist between Obedience and Rebellion  \u2022  556\n\naddress the question of whether it is permissible to revolt against unjust rulers. Discussions \nof this topic are also surprisingly rare in later \u1e24anaf\u012b legal texts. This is mostly because \nobedience to the ruler was regarded as a reflection of obedience to God, so such discussions \nare usually found in books on creed and theology and, less frequently, in works of Qur\u02be\u0101nic \nexegesis. The scarcity of mentions of the issue in legal works might also indicate that jurists \ndeemed it a sensitive subject. Consequently, we do not find references to Ab\u016b \u1e24an\u012bfa\u2019s \nopinions on the legitimacy of rebellion in legal texts and thus need to change our focus to \nother genres.\n\nThe first place where we encounter Ab\u016b \u1e24an\u012bfa\u2019s views on rebellions is in Fiqh absa\u1e6d, one \nof the brief works on theology directly attributed to him. Fiqh absa\u1e6d contains significant \nreferences to rebellion in the passages that discuss the principle of al-amr bi-l-ma\u02bfr\u016bf \nwa-l-nahy \u02bfan al-munkar (enjoining the right and forbidding the wrong). According to the \ntext, Ab\u016b \u1e24an\u012bfa regards al-amr bi-l-ma\u02bfr\u016bf wa-l-nahy \u02bfan al-munkar as a duty imposed by \nGod. He disapproves, however, of rising in rebellion as a way of performing this duty. This \nis because he considers the loss of lives and property that rebellion would inevitably cause \nwithin the Muslim community unacceptable. Therefore, even if the community is led by an \nunjust ruler, rebellion is not allowed.3 After all, even if some of its members are unjust, the \ncommunity always contains also some just people. Instead, then, one should fight with the \ncommunity, even if under an unjust ruler, against rebels (ahl al-baghy). If one happens to \nlive in the community of the rebels, one should leave it, as God\u2019s land is vast.4\n\nThere are several points in this passage that are worthy of attention. First, according \nto the text, Ab\u016b \u1e24an\u012bfa rules out the possibility of legitimate armed resistance against a \nMuslim ruler in any situation by excluding it from the scope of enjoining the right and \nforbidding the wrong. In addition, through a sudden shift, he strips this duty from the rebels \nand assigns it instead to Muslims to use against the rebellious party. More importantly, he \ndoes not limit the obligation to fight rebellions to scenarios that feature a just imam but \nexplicitly states that one should fight rebels even if the ruler is unjust. The key point of \nAb\u016b \u1e24an\u012bfa\u2019s argument is that as long as the community is just, the shortcomings of the \nimam must be tolerated. Conversely, if the community is rebellious, one should sever one\u2019s \nconnection with it. According to the text, Ab\u016b \u1e24an\u012bfa thus clearly recognizes the legitimacy \nof even unjust rulers and prohibits the taking up of arms against them in rebellion.\n\nAt first glance, Fiqh absa\u1e6d gives the impression of constituting a definitive source on Ab\u016b \n\u1e24an\u012bfa\u2019s views, and it offers a clear picture of his stance regarding rebellions.", "start_char_idx": 6822, "end_char_idx": 10274, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "50a23a7a-f88d-42bc-98b7-4db786a85353": {"__data__": {"id_": "50a23a7a-f88d-42bc-98b7-4db786a85353", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0c1eb26d-e1f5-420b-8024-8eb74e68eed3", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e26c18539461d0450b0f64a5a65da60086dbc1bb9c3ba22785c6ed5aa0bb81fa", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e3088f49-5942-48ae-98e9-257c5d1e4df4", "node_type": "1", "metadata": {}, "hash": "6fca122662654f9548054afd099cb790a9f8e011f4a8326af5be09ccf359b8e7", "class_name": "RelatedNodeInfo"}}, "text": "However, \nmodern scholarship has concluded that the text is not in fact the work of Ab\u016b \u1e24an\u012bfa, and \nthere are serious suspicions about the extent to which it represents his authentic views. \nThe title Fiqh absa\u1e6d itself reflects a late intervention. Fiqh akbar is the name of a creedal \ntext attributed to Ab\u016b \u1e24an\u012bfa that is transmitted in two versions via two different narrators: \none via Ab\u016b \u1e24an\u012bfa\u2019s son \u1e24amm\u0101d (d. 176/793), the other via his Murji\u02bfite student Ab\u016b Mu\u1e6d\u012b\u02bf \nal-Balkh\u012b (d. 199/814). The title Fiqh absa\u1e6d was first used for Ab\u016b Mu\u1e6d\u012b\u02bf al-Balkh\u012b\u2019s narration \n\n3.  Ab\u016b \u1e24an\u012bfa al-Nu\u02bfm\u0101n b. Th\u0101bit, al-Fiqh al-akbar, ed. M. b. \u02bfA. R. al-Khumayyis (Ajman: Maktabat \nal-Furq\u0101n, 1999), 108.\n\n4.  Ibid., 131\u201332.\n\n\n\n557  \u2022  Ay\u015feg\u00fcl \u015fim\u015fek\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nby the Ottoman scholar and qadi Bey\u0101z\u012bz\u0101de Ahmed Efendi (d. 1098/1687) to differentiate \nthe two versions, and this name subsequently gained popularity.5 However, the fact that the \ntitles Fiqh akbar and Fiqh absa\u1e6d are used interchangeably in some sources and archives has \ncaused some confusion in modern scholarship. A. J. Wensinck refers to the two versions of \nthe text as Fiqh akbar I and Fiqh akbar II but also mentions Fiqh absa\u1e6d as a separate work. \nWensinck argues that the commentator of Fiqh akbar I probably took the text from Fiqh \nabsa\u1e6d, and he concludes that even though the author is not Ab\u016b \u1e24an\u012bfa himself, the text \nlargely contains his genuine teachings.6 Montgomery Watt agrees with Wensinck, holding \nthat Fiqh akbar I cannot have been written much later than Ab\u016b \u1e24an\u012bfa\u2019s lifetime and that \nit is likely to be a reliable source for his opinions.7 On the other hand, with reference to Fuat \nSezgin, Josef van Ess points out that Wensinck\u2019s assumption that there are three separate \ntexts\u2014Fiqh akbar I, Fiqh akbar II, and Fiqh absa\u1e6d\u2014is incorrect. There are only two texts, \nand what Wensinck calls Fiqh akbar I is actually none other than Fiqh absa\u1e6d. Van Ess argues \nthat Fiqh absa\u1e6d was edited mainly by Ab\u016b Mu\u1e6d\u012b\u02bf al-Balkh\u012b rather than Ab\u016b \u1e24an\u012bfa, and he \ndisagrees with Wensinck about attributing all statements of Ab\u016b Mu\u1e6d\u012b\u02bf to his teacher.", "start_char_idx": 10275, "end_char_idx": 12411, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e3088f49-5942-48ae-98e9-257c5d1e4df4": {"__data__": {"id_": "e3088f49-5942-48ae-98e9-257c5d1e4df4", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "50a23a7a-f88d-42bc-98b7-4db786a85353", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "aa81620bc62776f53a07c5723ffb996c22e981b8c0f36e0a3562be7e52787a3d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "63f6e982-28dc-43a8-9785-7955359c377e", "node_type": "1", "metadata": {}, "hash": "753a99c3eedee074e60e0f1f9df71081e6eded8cf152c6dadd177b7ef50cee5f", "class_name": "RelatedNodeInfo"}}, "text": "Even \nthough he might have visited Ab\u016b \u1e24an\u012bfa in Kufa and done his best to preserve the latter\u2019s \nideas, Ab\u016b Mu\u1e6d\u012b\u02bf primarily represented an early \u1e24anaf\u012b perspective associated with eastern \nIran, as he lived in Balkh, and his influence over the text cannot be ignored.8 In addition, van \nEss argues that the text was probably exposed to further revisions that can be disentangled \nonly by investigating the context of each statement,9 and one should be careful in dealing \nwith the work\u2019s unique contents.10 Ultimately, van Ess suggests that Fiqh akbar I (i.e., Fiqh \nabsa\u1e6d) should not be considered a work by Ab\u016b \u1e24an\u012bfa.11 Similarly, Ulrich Rudolph asserts \nthat the characteristics of the text demonstrate that it should not be ascribed to Ab\u016b \u1e24an\u012bfa \nand instead must have been written by a student.12 He adds that further revisions were \nalmost unavoidable, since the text was subject to intensive engagement in subsequent \ncenturies, and it might even have been adapted to the changing understandings of later \ngenerations.13 \n\n5.  \u015e. G\u00f6lc\u00fck and A. Bebek, \u201cEl-F\u0131khu\u2019l-Ekber,\u201d in T\u00fcrkiye Diyanet Vakf\u0131 \u0130sl\u00e2m Ansiklopedisi (D\u0130A), \n12:544\u201345 (Istanbul: T\u00fcrkiye Diyanet Vakf\u0131, 1995), at 544\u201347.\n\n6.  A. J. Wensinck, The Muslim Creed: Its Genesis and Historical Development (New York: Routledge, \n2008), 122\u201323.\n\n7.  W. M. Watt, The Formative Period of Islamic Thought (Edinburgh: Edinburgh University Press, 1973), \n132.\n\n8.  J. van Ess, \u201cKritisches zum Fiqh akbar,\u201d in Kleine Schriften, ed. H. Biesterfeldt, 749\u201362 (Leiden: Brill, \n2018), at 751\u201353. See also J. van Ess, Theology and Society in the Second and Third Centuries of the Hijra: A \nHistory of Religious Thought in Early Islam, trans. J. O\u2019Kane (Leiden: Brill, 2017), 1:237\u201338.\n\n9.  Van Ess, \u201cKritisches,\u201d 755.\n10.  Van Ess, Theology and Society, 1:221\u201322.\n11.  Ibid., 1:241.\n12.  U. Rudolph, Al-M\u0101tur\u012bd\u012b and the Development of Sunn\u012b Theology in Samarqand, trans. R. Adem \n\n(Leiden: Brill, 2015), 55.\n13.  Rudolph, Al-M\u0101tur\u012bd\u012b, 57\u201358.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nPortrait of a Jurist between Obedience and Rebellion  \u2022  558\n\nBecause there are strong indications that Fiqh absa\u1e6d was produced mainly after Ab\u016b \n\u1e24an\u012bfa, it is impossible to regard it as a conclusive statement of his opinions on rebellion. \nAs van Ess proposes, the arguments it contains must be examined within their own contexts \nto identify any revisions that might have been made to them. Van Ess himself does just \nthis and concludes that the section in Fiqh absa\u1e6d about siding with the just community and \nthe unjust ruler against rebels is a later addition.14 As I will show below when tracing the \nrelevant opinions attributed to Ab\u016b \u1e24an\u012bfa in other sources, van Ess\u2019s conclusions about the \nsection on rebellion in Fiqh absa\u1e6d are justified.\n\nWhen later \u1e24anaf\u012b scholars discussed the issue of rebellion versus obedience in their \nworks, they did not necessarily make mention of Ab\u016b \u1e24an\u012bfa. In fact, there are only a \nfew sources that contain direct references to Ab\u016b \u1e24an\u012bfa\u2019s position regarding rebellion. \nAl-Ja\u1e63\u1e63\u0101\u1e63 (d. 370/981) is the earliest among them, and he puts the greatest emphasis on \nAb\u016b \u1e24an\u012bfa in this context.", "start_char_idx": 12412, "end_char_idx": 15572, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "63f6e982-28dc-43a8-9785-7955359c377e": {"__data__": {"id_": "63f6e982-28dc-43a8-9785-7955359c377e", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e3088f49-5942-48ae-98e9-257c5d1e4df4", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "4e14e91abf31a21a9be66092fd339d0ed900f9780d15e69521fd856662a3aa9a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ede41371-e628-4537-98fa-b4dc94d55970", "node_type": "1", "metadata": {}, "hash": "d03ea14db766c55def8515a065960bb8def7fd37dc779e7ed1996c1859d31e7b", "class_name": "RelatedNodeInfo"}}, "text": "In addition, he offers a rather different image of Ab\u016b \u1e24an\u012bfa\u2019s \nstance on rebellions compared to Fiqh absa\u1e6d. In his Ah\u0323k\u0101m al-Qur\u02be\u0101n, when commenting \non the phrase \u201cMy promise does not include the oppressors\u201d (l\u0101 yan\u0101lu \u02bfahd\u012b al-\u1e93\u0101lim\u012bn) \nfrom verse 2:124, al-Ja\u1e63\u1e63\u0101\u1e63 states that the imamate of an immoral person (f\u0101siq) is invalid \nand that obedience to him is not required. He then proceeds to explain that there is an \nincorrect perception that Ab\u016b \u1e24an\u012bfa supposedly permitted the imamate and caliphate of \na f\u0101siq, even though he did not accept rulings issued by a f\u0101siq judge. Al-Ja\u1e63\u1e63\u0101\u1e63 calls out a \ntheologian named Zurq\u0101n (d. 278/891)15 as the source of this misinformation, labeling him a \nliar and someone whose narrations are not to be trusted. According to al-Ja\u1e63\u1e63\u0101\u1e63, Ab\u016b \u1e24an\u012bfa \ndid not differentiate between a judge and the caliph and believed that justice (\u02bfad\u0101la) was \na requirement of office for both. To support his point, al-Ja\u1e63\u1e63\u0101\u1e63 refers to specific events in \nAb\u016b \u1e24an\u012bfa\u2019s life. When the Umayyad governor Ibn Hubayra (d. 133/750) and, later, the \nAbbasid caliph Ab\u016b Ja\u02bffar al-Man\u1e63\u016br (r. 136\u201358/754\u201375) demanded that Ab\u016b \u1e24an\u012bfa take up \nthe post of a judge, he refused, enduring persecution and imprisonment as a consequence.16 \nA scholar\u2019s refusal to accept a position in service of the authorities is a standard feature of \nmeritorious biographies, but al-Ja\u1e63\u1e63\u0101s uses these anecdotes to make the specific point that \nAb\u016b \u1e24an\u012bfa rejected the legitimacy of unjust rulers by refusing to serve them.\n\nAl-Ja\u1e63\u1e63\u0101s adds that Ab\u016b \u1e24an\u012bfa is famous for his opinion that fighting injustice and unjust \nrulers, even with violence, is necessary. He quotes al-Awz\u0101\u02bf\u012b (d. 157/774) as saying: \u201cWe \ntolerated Ab\u016b \u1e24an\u012bfa about everything until he brought us the sword [i.e., fighting injustice]; \nthen we did not tolerate him anymore.\u201d17 Al-Ja\u1e63\u1e63\u0101\u1e63 explains that Ab\u016b \u1e24an\u012bfa considered \nenjoining the right and forbidding the wrong an obligation; if it could not be fulfilled \nverbally, the duty extended to the use of the sword. To support this view, al-Ja\u1e63\u1e63\u0101\u1e63 invokes \n\n14.  Van Ess, \u201cKritisches,\u201d 760.\n15.  Ab\u016b Ya\u02bfl\u0101 Mu\u1e25ammad al-Misma\u02bf\u012b Zurq\u0101n (d. 278/891) is the author of a Kit\u0101b al-Maq\u0101l\u0101t. See D. \n\nThomas, \u201cHeresiographical Works,\u201d in Encyclopedia of Islamic Civilization and Religion, ed. I. R. Netton, \n226\u201329 (New York: Routledge, 2008), at 226.\n\n16.  Ab\u016b Bakr al-Ja\u1e63\u1e63\u0101\u1e63, Ah\u0323k\u0101m al-Qur\u02be\u0101n, ed. M. \u1e62. al-Qam\u1e25\u0101w\u012b (Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, \n1985), 1:86.\n\n17.  Ibid.", "start_char_idx": 15573, "end_char_idx": 18061, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ede41371-e628-4537-98fa-b4dc94d55970": {"__data__": {"id_": "ede41371-e628-4537-98fa-b4dc94d55970", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "63f6e982-28dc-43a8-9785-7955359c377e", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "05e2044b70244b885a5c72c1b472b85e660e31ef8c48bbd18c871dd49897a71d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "002f9326-b71d-4eb8-b4c5-391097d22093", "node_type": "1", "metadata": {}, "hash": "00acebf3b1827dab5b617e9f52533e436aa04a693c75ef86d91b18f05183b27a", "class_name": "RelatedNodeInfo"}}, "text": "17.  Ibid.\n\n\n\n559  \u2022  Ay\u015feg\u00fcl \u015fim\u015fek\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nan incident that took place between Ab\u016b \u1e24an\u012bfa and his friend Ibr\u0101h\u012bm b. Maym\u016bn al-\u1e62\u0101\u02beigh \nal-Marwaz\u012b (d. 131/749).18 He narrates that when Ibr\u0101h\u012bm al-\u1e62\u0101\u02beigh asked Ab\u016b \u1e24an\u012bfa about \nthe principle of enjoining the right and forbidding the wrong, Ab\u016b \u1e24an\u012bfa admitted that \nit was indeed obligatory and quoted the following hadith to him: \u201cThe greatest martyr is \n\u1e24amza b. \u02bfAbd al-Mu\u1e6d\u1e6dalib19 and a man who stands up against an unjust imam, commands \nhim to do right, forbids him to do wrong, and gets killed for it.\u201d Following this conversation, \nIbr\u0101h\u012bm al-\u1e62\u0101\u02beigh returned to Marw and criticized the Abbasid representative Ab\u016b Muslim \n(d. 137/755) for the injustices and bloodshed he had committed. After enduring Ibr\u0101h\u012bm for \na while, Ab\u016b Muslim finally killed him.20 Al-Ja\u1e63\u1e63\u0101\u1e63 provides a further argument to support \nhis claim\u2014namely, that Ab\u016b \u1e24an\u012bfa himself used to support rebels actively. He mentions \nthat Ab\u016b \u1e24an\u012bfa was famous for supporting the revolutionary Zayd b. \u02bfAl\u012b (d. 122/740) \nby helping him financially and secretly giving fatwas urging people to join him. He also \nsupported the movement of the brothers Mu\u1e25ammad (d. 145/762) and Ibr\u0101h\u012bm b. \u02bfAbd All\u0101h \n(d. 145/763). Consequently, al-Ja\u1e63\u1e63\u0101\u1e63 declares that accusing Ab\u016b \u1e24an\u012bfa of accepting the \nimamate of a f\u0101siq is a grave mistake, if not an intentional lie.21\n\n18.  Ibr\u0101h\u012bm al-\u1e62\u0101\u02beigh was a Khorasanian Murji\u02beite. With some other Murji\u02beite figures, he attended \nAb\u016b Muslim\u2019s gatherings in the last years of the Umayyad period. Even though Ab\u016b Muslim\u2019s discourse \nimpressed them at first, he lost their support when he revealed that he was an Abbasid propagandist. See S. \nKutlu, T\u00fcrklerin \u0130slamla\u015fma S\u00fcrecinde M\u00fcrcie ve Tesirleri, 2nd ed. (Ankara: T\u00fcrkiye Diyanet Vakf\u0131, 2002), \n198\u201399.\n\n19.  The Prophet\u2019s paternal uncle, who was killed in the battle of U\u1e25ud. See N. Haider, \u201c\u1e24amza b. \u02bfAbd \nal-Mu\u1e6d\u1e6dalib,\u201d in Encyclopaedia of Islam, 3rd ed., ed. Kate Fleet et al. (Leiden: Brill Online).\n\n20.  Al-Qurash\u012b (d. 775/1373) provides a more detailed report: When Ab\u016b \u1e24an\u012bfa learned that Ibr\u0101h\u012bm \nal-\u1e62\u0101\u02beigh had been killed, he cried so much that the people around him worried that he would die. Ab\u016b \n\u1e24an\u012bfa then explained that Ibr\u0101h\u012bm was a man of sound mind but that he, Ab\u016b \u1e24an\u012bfa, had been afraid \nthat his friend would end up this way. According to Ab\u016b \u1e24an\u012bfa, Ibr\u0101h\u012bm devoted himself to obedience \nto God. He used to visit Ab\u016b \u1e24an\u012bfa and ask him questions. On one such occasion, he asked him about \nenjoining the right and forbidding the wrong. When they agreed that this was a religious obligation, \nIbr\u0101h\u012bm asked him for his hand so that he could pledge allegiance to him.", "start_char_idx": 18051, "end_char_idx": 20757, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "002f9326-b71d-4eb8-b4c5-391097d22093": {"__data__": {"id_": "002f9326-b71d-4eb8-b4c5-391097d22093", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ede41371-e628-4537-98fa-b4dc94d55970", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "5d42faf6ca76b37f2e1132545bb79e4c740394d7e6bd09474acdf48c31f6d0f0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d15ffbda-2dc6-4d90-a471-4e743079aa47", "node_type": "1", "metadata": {}, "hash": "ee2f0133bbfd61b3c8912a7bf246a101d90f17a13564c1e7a8385e9330582ea6", "class_name": "RelatedNodeInfo"}}, "text": "Ab\u016b \u1e24an\u012bfa recounted that the \nworld went dark when he heard this because Ibr\u0101h\u012bm had invited him to a divine obligation, but he had to \nturn it down. Then he explained to Ibr\u0101h\u012bm that if a man tried to do this\u2014that is, stand up to injustice\u2014\nalone, he would get killed uselessly. Such a step should be taken only in the presence of a reliable leader \nand companions. Even the prophets could not do it by themselves without getting help from heaven. \nAttempting to undertake the task alone would mean hastening one\u2019s own death. Thus, Ibr\u0101h\u012bm\u2019s move to \nmake Ab\u016b \u1e24an\u012bfa the leader of an anti-Abbasid rebellion failed, but he did not give up his determination \nto perform the duty himself. He stood up to Ab\u016b Muslim alone, and as Ab\u016b \u1e24an\u012bfa had correctly predicted, \nhe got killed because of his solitary opposition. See Ab\u016b Mu\u1e25ammad \u02bfAbd al-Q\u0101dir al-Qurash\u012b, al-Jaw\u0101hir \nal-mu\u1e0diyya f\u012b \u1e6dabaq\u0101t al-\u1e24anaf\u012byya (Karachi: M\u012br Mu\u1e25ammad Kutubkh\u0101na, n.d.), 1:49\u201350. On the basis of \nal-\u1e62\u0101\u02beigh\u2019s case, Saadia Tabassum argues that Ab\u016b \u1e24an\u012bfa approved the removal of unjust rulers, provided \n\u201cthat the rebels could offer the alternative leadership which fulfilled the conditions prescribed by the law; \nthat the rebels have enough power to replace the government; and that the bloodshed caused by rebellion \nis a lesser evil as compared to the continued existence of the unjust ruler\u201d; S. Tabassum, \u201cDiscourse on \nthe Legality of Rebellion in the \u1e24anafi Jurisprudence,\u201d Peshawar Islamicus 8, no. 2 (2017): 15\u201330, at 20. For \na detailed analysis of al-\u1e62\u0101\u02beigh\u2019s case, see M. Cook, Commanding Right and Forbidding Wrong in Islamic \nThought (Cambridge: Cambridge University Press, 2004), 3\u201310.\n\n21.  Al-Ja\u1e63\u1e63\u0101\u1e63, Ah\u0323k\u0101m al-Qur\u02be\u0101n, 1:87.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nPortrait of a Jurist between Obedience and Rebellion  \u2022  560\n\nThe difference between the image of Ab\u016b \u1e24an\u012bfa described by al-Ja\u1e63\u1e63\u0101\u1e63 and the one in \nFiqh absa\u1e6d is quite striking. In Fiqh absa\u1e6d, Ab\u016b \u1e24an\u012bfa not only denies that armed rebellion \ncould follow from the command to enjoin the right and forbid the wrong, but also demands \nthat people fight on the side of the community under the ruler even if he is unjust. Al-Ja\u1e63\u1e63\u0101\u1e63, \nby contrast, presents an Ab\u016b \u1e24an\u012bfa who justified taking up arms against unjust rulers \nand who in practice supported and promoted rebellions. It is significant that al-Ja\u1e63\u1e63\u0101\u1e63 is \nobviously aware of the claim that Ab\u016b \u1e24an\u012bfa acknowledged the caliphate of unjust rulers, \nbut he does not mention Fiqh absa\u1e6d at all. Instead, he names an unfamiliar theologian, \nZurq\u0101n, as the source of this allegedly false information. It is unlikely that he would have \nbeen unaware of Fiqh absa\u1e6d and the arguments it contained in his time, or that he was \naware of them but chose to cite Zurq\u0101n instead. The absence of any reference to the work \nthus further strengthens the conclusion that the part in Fiqh absa\u1e6d in which Ab\u016b \u1e24an\u012bfa is \nsaid to acknowledge the unjust imam is a later insertion, as van Ess, too, argues.", "start_char_idx": 20758, "end_char_idx": 23741, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d15ffbda-2dc6-4d90-a471-4e743079aa47": {"__data__": {"id_": "d15ffbda-2dc6-4d90-a471-4e743079aa47", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "002f9326-b71d-4eb8-b4c5-391097d22093", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "ef1221c25a0e2b4b0f183fb1dae77cc22f39076777c855223dd54e41a5243d60", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "847d3ca0-0191-46c1-b4af-3d999199a086", "node_type": "1", "metadata": {}, "hash": "62345d0a0623a82b6a1d2dd97dc823aef3b3974e26aeef0142bce1b8819680e5", "class_name": "RelatedNodeInfo"}}, "text": "Al-Ja\u1e63\u1e63\u0101\u1e63\u2019s emphasis on the duty of enjoining the right and forbidding the wrong can be \nexplained by his Mu\u02bftazilite tendencies, as it is one of the core principles of the Mu\u02bftazila. \nAccording to him, it is such an important duty that to fulfill it, Ab\u016b \u1e24an\u012bfa accepted the \nuse of force in the form of armed rebellion. Another scholar who makes similar arguments \nis the Mu\u02bftazilite \u1e24anaf\u012b al-Zamakhshar\u012b (d. 538/1144). Like al-Ja\u1e63\u1e63\u0101\u1e63, he supports \nhis interpretation of Ab\u016b \u1e24an\u012bfa\u2019s approval of armed rebellion against unjust rulers by \nmentioning Ab\u016b \u1e24an\u012bfa\u2019s assistance of several rebellious movements.22 However, this image \nof Ab\u016b \u1e24an\u012bfa cannot simply be reduced to a Mu\u02bftazilite impulse that started with al-Ja\u1e63\u1e63\u0101\u1e63 \nand was later supported by al-Zamakhshar\u012b, because even a century before al-Ja\u1e63\u1e63\u0101\u1e63, we \nfind the same claim in one of the earliest \u1e24anbal\u012b texts. In \u02bfAbd All\u0101h b. A\u1e25mad b. \u1e24anbal\u2019s \n(d. 290/903) Kit\u0101b al-Sunna, two of Ab\u016b \u1e24an\u012bfa\u2019s students, Ibn al-Mub\u0101rak (d. 181/797) and \nAb\u016b Y\u016bsuf (d. 182/798), state that Ab\u016b \u1e24an\u012bfa approved the sword (yar\u0101 al-sayf).23 Although \nthe statement is succinct, it is specifically used to refer to taking up arms in the Muslim \ncommunity.\n\nThe image of the activist Ab\u016b \u1e24an\u012bfa was, however, by no means the dominant narrative \nwithin the \u1e24anaf\u012b school. The earliest firmly datable attestation of a quietist attitude \nascribed to Ab\u016b \u1e24an\u012bfa is al-Ja\u1e63\u1e63\u0101\u1e63\u2019s claim that Zurq\u0101n supported this false interpretation. \nBeyond the quietism interpolated into Fiqh ab\u1e63at, whose date cannot be determined, some \nlater sources unquestioningly attribute similar views to Ab\u016b \u1e24an\u012bfa and his immediate \ncircle. For example, Ab\u016b al-Yusr al-Bazdaw\u012b (d. 493/1100), who lived about a century after \nal-Ja\u1e63\u1e63\u0101\u1e63, asserts that all of Ab\u016b \u1e24an\u012bfa\u2019s companions believed that an unjust imam did not \nneed to be dismissed.24 A later claim comes from Ibn al-Hum\u0101m (d. 861/1457), who states \n\n22.  Ab\u016b al-Q\u0101sim Ma\u1e25m\u016bd b. \u02bfUmar al-Zamakhshar\u012b, al-Kashsh\u0101f \u02bfan h\u0323aq\u0101\u02beiq ghaw\u0101mi\u1e0d al-tanz\u012bl, 3rd \ned. (Beirut: D\u0101r al-Kutub al-\u02bfArab\u012b, 1407/1986\u201387), 1:184.\n\n23.  \u02bfAbd All\u0101h b. A\u1e25mad b. \u1e24anbal, Kit\u0101b al-Sunna, ed. M. b. S. al-Qa\u1e25\u1e6d\u0101n\u012b (Dammam: D\u0101r Ibn al-Qayyim, \n1986), 1:181\u201382. See also B. Zawadi, \u201cImam Abu Hanifah (d. 148 A.H.)\u2014Regarding Rebellion against Unjust \nRulers\u201d unpublished paper, accessed September 4, 2021, https://www.academia.edu/25169471/Imam_\nAbu_Hanifah_d_148_A_H_Regarding_Rebellion_Against_Unjust_Rulers.\n\n24.  Ab\u016b al-Yusr al-Bazdaw\u012b, U\u1e63\u016bl al-d\u012bn, ed.", "start_char_idx": 23743, "end_char_idx": 26238, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "847d3ca0-0191-46c1-b4af-3d999199a086": {"__data__": {"id_": "847d3ca0-0191-46c1-b4af-3d999199a086", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d15ffbda-2dc6-4d90-a471-4e743079aa47", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "67c5fccd4b80b8faaf345b4f097cfb22bc50ab6b3a543d0988e16efc99a48509", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c457ca56-c420-4309-8ccc-536510cbff71", "node_type": "1", "metadata": {}, "hash": "625b3c338a7baf8dbd0e72228ae24d95b81d01acc065b22dd54e9f051bf435c6", "class_name": "RelatedNodeInfo"}}, "text": "H. P. Linss (Cairo: al-Maktaba al-Azhariyya li-l-Tur\u0101th, \n2003), 196.\n\nhttps://www.academia.edu/25169471/Imam_Abu_Hanifah_d_148_A_H_Regarding_Rebellion_Against_Unjust_Rulers\nhttps://www.academia.edu/25169471/Imam_Abu_Hanifah_d_148_A_H_Regarding_Rebellion_Against_Unjust_Rulers\n\n\n561  \u2022  Ay\u015feg\u00fcl \u015fim\u015fek\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nthat Ab\u016b \u1e24an\u012bfa and the \u1e24anaf\u012bs did not consider justice among the necessary preconditions \nof authority (wal\u0101ya). It is disliked but still permissible for a f\u0101siq to lead the community, \nthough if he becomes unjust after acquiring the position, he deserves to be dismissed \nfrom it unless the dismissal would cause unrest (fitna). One must invite such a ruler to \nrighteousness, but it is not permissible to revolt against him even if he does not comply.25\n\nAs mentioned earlier, although Ab\u016b \u1e24an\u012bfa is the eponym of the \u1e24anaf\u012b school, references \nto his position regarding the legitimacy of rebellion against unjust rulers in \u1e24anaf\u012b texts \nare rather scarce.26 Nevertheless, two distinct personae can be identified in our limited \nsources. On the one hand, there is the presentation of a quietist Ab\u016b \u1e24an\u012bfa who rejects the \npermissibility of rising in revolt, even against an unjust ruler; this is the persona portrayed \nby al-Bazdaw\u012b and Ibn al-Hum\u0101m, and it is also present in Fiqh absa\u1e6d.27 On the other hand, \nwe have the image of Ab\u016b \u1e24an\u012bfa as an activist who supported the necessity of armed \nresistance to an unjust ruler who refused to answer the call to enjoin the right and forbid \nthe wrong, as discussed appreciatively by al-Ja\u1e63\u1e63\u0101\u1e63 and al-Zamakhshar\u012b. This image of Ab\u016b \n\u1e24an\u012bfa is also indirectly confirmed by early \u1e24anbal\u012bs who vilify him for it. Al-Ja\u1e63\u1e63\u0101\u1e63\u2019s activist \nargument, especially his claim of Ab\u016b \u1e24an\u012bfa\u2019s support for rebellions, relies heavily on \nspecific events in Ab\u016b \u1e24an\u012bfa\u2019s lifetime. To test al-Ja\u1e63\u1e63\u0101\u1e63\u2019s claim that Ab\u016b \u1e24an\u012bfa\u2019s support \nfor rebellions was well known, we must investigate other sources on these specific events. \nThe cases that will be examined in the following pages are Zayd b. \u02bfAl\u012b\u2019s rebellion against \nthe Umayyads and the rebellions of the brothers Mu\u1e25ammad b. \u02bfAbd All\u0101h and Ibr\u0101h\u012bm b. \n\u02bfAbd All\u0101h against the Abbasids. I do not intend to delve into the details of these movements \nand confine myself mainly to the reports about Ab\u016b \u1e24an\u012bfa\u2019s involvement in them. Nor \nam I primarily concerned about the authenticity of these reports. Rather, my aim is to \nanalyze the coherence of the two opposing images of Ab\u016b \u1e24an\u012bfa with reference to historical \nnarratives.\n\nAb\u016b \u1e24an\u012bfa and Zayd b. \u02bfAl\u012b\u2019s Rebellion\n\nAb\u016b \u1e24an\u012bfa witnessed Zayd b. \u02bfAl\u012b\u2019s uprising against the Umayyad caliph Hish\u0101m b. \n\u02bfAbd al-Malik (r. 105\u201325/724\u201343) in the year 122/740 in his hometown, Kufa. Zayd was the \ngrandson of \u1e24usayn b. \u02bfAl\u012b, i.e., a great-grandson of the Prophet. There are several reports \nabout the reasons that led Zayd to start a rebellion, but most of them mention that Kh\u0101lid b. \n\n25.", "start_char_idx": 26239, "end_char_idx": 29194, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c457ca56-c420-4309-8ccc-536510cbff71": {"__data__": {"id_": "c457ca56-c420-4309-8ccc-536510cbff71", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "847d3ca0-0191-46c1-b4af-3d999199a086", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "1cc66cfb87b8d17f5593e09f7c3d45caff1f2dd8aece5b68909263baaaf94b61", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "773671d6-1a36-4fa1-a848-18cf21bd9d1c", "node_type": "1", "metadata": {}, "hash": "9aad154625ff1b37eeeeb0cadd5fff51b31e7e8eaf308d86c0cff81142bb8366", "class_name": "RelatedNodeInfo"}}, "text": "25.  Kam\u0101l al-D\u012bn b. Ab\u012b Shar\u012bf, Kit\u0101b al-Mus\u0101mara f\u012b sharh\u0323 al-Mus\u0101yara, 2nd ed. (Cairo: Ma\u1e6dba\u02bfat \nal-Sa\u02bf\u0101da, 1347/1928\u201329), 2:166\u201367.\n\n26.  Several \u1e24anaf\u012b texts do mention that Ab\u016b \u1e24an\u012bfa recommended staying at home during civil unrest, \nbut that opinion seems to refer to the context of a just ruler versus wrongful rebels or Kh\u0101rijites. These \ndebates lie outside the scope of the present paper. For some examples, see Ab\u016b Bakr Shams al-A\u02beimma \nal-Sarakhs\u012b, Kit\u0101b al-Mabs\u016b\u1e6d (Beirut: D\u0101r al-Ma\u02bfrifa, 1993), 10:124; Far\u012bd al-D\u012bn \u02bfA\u0304lim b. \u02bfAl\u0101\u02be al-Andarpat\u012b, \nal-Fat\u0101w\u0101 al-Tatarkh\u0101niyya, ed. Sh. A. al-Q\u0101sim\u012b (Deoband: Maktabat al-Zakariyy\u0101, 2014), 7:169; Kam\u0101l \nal-D\u012bn Mu\u1e25ammad b. al-Hum\u0101m, Fath\u0323 al-Qad\u012br, ed. \u02bfA. R. Gh. al-Mahd\u012b (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, \n2003), 6:96.\n\n27.  Bassam Zawadi notes that the image of Ab\u016b \u1e24an\u012bfa presented by al-Bazdaw\u012b and Ibn al-Hum\u0101m has \nled some to believe that Ab\u016b \u1e24an\u012bfa revised his views on rebellion before his death, but Zawadi does not \nconsider this a plausible explanation. See Zawadi, \u201cImam Abu Hanifah.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nPortrait of a Jurist between Obedience and Rebellion  \u2022  562\n\n\u02bfAbd All\u0101h al-Qasr\u012b (d. 126/743), during his governorship of Iraq, gave a considerable amount \nof gifts or money to Zayd and some of his relatives, and that Caliph Hish\u0101m interrogated \nZayd when he was informed about this.28 Another set of reports mentions that Zayd and \nhis cousin had a disagreement about the endowments (awq\u0101f) that the family had inherited \nfrom \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib and the case was again brought to Hish\u0101m.29 Either way, Hish\u0101m\u2019s \nill-treatment of and demeaning behavior toward Zayd ignited the rebellion. However, \naccording to the historian al-\u1e6cabar\u012b (d. 310/923), Zayd himself identifed the following \nreasons behind his call to action:\n\nWe summon you to the Book of God and the sunna of His Prophet, and to wage war \nagainst those who act tyrannically, to defend those who have been oppressed, to give \npensions to those who have been deprived of them, to distribute this booty (fay\u02be) \nequally among those who are entitled to it, to make restitution to those who have been \nwronged, to bring home those who have been detained on the frontiers, and to help \nthe ahl al-bayt against those who have opposed us and disregard[ed] our just cause.30\n\nAccording to this report, the motive behind the rebellion was the injustices committed by \nthe Umayyads against some members of society and the ahl al-bayt (descendants of the \nProphet) in particular. Zayd b. \u02bfAl\u012b chose Kufa as the center of his movement to meet these \nobjectives because of the encouragement of the Kufans.31 Several relatives of Zayd warned \nhim not to trust the Kufans because they had betrayed his grandfather \u1e24usayn b.", "start_char_idx": 29191, "end_char_idx": 31954, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "773671d6-1a36-4fa1-a848-18cf21bd9d1c": {"__data__": {"id_": "773671d6-1a36-4fa1-a848-18cf21bd9d1c", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c457ca56-c420-4309-8ccc-536510cbff71", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "91364e62d2a9f181d1cab68598a458476b0ceb51b5a0781212b84f41400555d4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "37caddc4-f2a2-4442-b1df-0f5015dea9b4", "node_type": "1", "metadata": {}, "hash": "a2b3cdc4fcbb939b21cff40875c39d4552d901bce6591f39bc0d91b01409897e", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAl\u012b.32 But \nZayd did not heed these warnings, and as his relatives predicted, very few people ultimately \nstood by his side. Zayd was killed, and his rebellion failed in 122/740.33\n\nEven though Zayd\u2019s rebellion was not successful in the end, the sources list some \u02bfulam\u0101\u02be \nwho were sympathetic to Zayd\u2019s cause, and they include Ab\u016b \u1e24an\u012bfa in the list.34 Some also \nmention that Ab\u016b \u1e24an\u012bfa was Zayd\u2019s student and consider his support for Zayd a natural \nresult of this connection.35 However, Eren G\u00fcnd\u00fcz argues that even though Zayd and \n\n28.  Ab\u016b Ja\u02bffar Mu\u1e25ammad b. Jar\u012br al-\u1e6cabar\u012b, T\u0101r\u012bkh al-umam wa-l-mul\u016bk, ed. A. \u1e62. al-Karm\u012b (Riyadh: \nBayt al-Afk\u0101r al-Dawliyya, n.d.), 1369\u201370.\n\n29.  Ibid., 1370\u201371.\n30.  Ab\u016b Ja\u02bffar Mu\u1e25ammad b. Jar\u012br al-\u1e6cabar\u012b, The History of al-T\u0323abar\u012b, vol. 26, The Waning of the \n\nUmayyad Caliphate, trans. C. Hillenbrand (Albany: State University of New York Press, 1989), 23; al-\u1e6cabar\u012b, \nT\u0101r\u012bkh, 1373. I would like to thank Hannah-Lena Hagemann for drawing my attention to the fact that \nalmost identical phrases are used by historians in connection with different rebellions, as illustrated by \nher article on Mu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b in this issue.\n\n31.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 1371\u201372.\n32.  Ibid., 1371\u201373; Ab\u016b al-\u1e24asan al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab wa-ma\u02bf\u0101din al-jawhar, ed. K. \u1e24. Mar\u02bf\u012b \n\n(Beirut: al-Maktaba al-\u02bfA\u1e63riyya, 2005), 3:170.\n33.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 1379; al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab, 3:171; Ibn al-\u02bfIm\u0101d al-\u1e24anbal\u012b, Shadhar\u0101t \n\nal-dhahab f\u012b akhb\u0101r man dhahab, ed. \u02bfA. Q. al-Arn\u0101\u02be\u016b\u1e6d and M. al-Arn\u0101\u02be\u016b\u1e6d (Beirut: D\u0101r Ibn Kath\u012br, 1988), \n2:92\u201393.\n\n34.  Ab\u016b al-Faraj al-I\u1e63fah\u0101n\u012b, Maq\u0101til al-T\u0323alibiyy\u012bn, ed. K. al-Mu\u1e93affar, 2nd ed. (Najaf: al-Ma\u1e6dba\u02bfa \nal-\u1e24aydariyya, 1965), 98\u2013101; Ibn al-\u02bfIm\u0101d, Shadhar\u0101t al-dhahab, 2:92.\n\n35.  See, for example, J. Givony, \u201cThe Murji\u02bea and the Theological School of Ab\u016b \u1e24an\u012bfa: A Historical and", "start_char_idx": 31955, "end_char_idx": 33823, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "37caddc4-f2a2-4442-b1df-0f5015dea9b4": {"__data__": {"id_": "37caddc4-f2a2-4442-b1df-0f5015dea9b4", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "773671d6-1a36-4fa1-a848-18cf21bd9d1c", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "05cfabbb632a6f053c73b08cdcb18b5807ee4dd5a15225f869695b378ab0ad02", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cb4ec295-7e0a-4a4e-b06f-f8bcfecdb2ae", "node_type": "1", "metadata": {}, "hash": "c2987fcfb64eb9cbf95f31df675d1e8abef0831a8d1016edd57812d149001267", "class_name": "RelatedNodeInfo"}}, "text": "563  \u2022  Ay\u015feg\u00fcl \u015fim\u015fek\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nAb\u016b \u1e24an\u012bfa were indeed acquainted, there was no master-student relationship between \nthe two, as Ab\u016b \u1e24an\u012bfa was already a renowned scholar when he first met Zayd in Kufa.36  \nThis would make Ab\u016b \u1e24an\u012bfa\u2019s support for Zayd\u2019s uprising even more significant in terms \nof his stance on rebellions against unjust rulers, as it would constitute not just a favor \nto a mentor but an indication of his belief in the legitimacy of the movement. Such an \ninterpretation is supported by reports about the conversation that took place between \nAb\u016b \u1e24an\u012bfa and the messenger whom Zayd sent to him at the beginning of his rebellion. \nAccording to one report, Ab\u016b \u1e24an\u012bfa asked the messenger first and foremost about the \nfuqah\u0101\u02be (Muslim jurists) who had joined Zayd. When the messenger told him the names, \nAb\u016b \u1e24an\u012bfa entrusted him with a fair amount of money and asked him to pass the following \nmessage to Zayd: \u201cI have aid and power for you in the jihad against your enemy. You and \nyour companions should use it [to buy] riding animals and weapons.\u201d The messenger then \ncarried the money to Zayd, and Zayd accepted it.37 According to another report, Ab\u016b \u1e24an\u012bfa \ntold the messenger: \u201cIf I knew that people would not leave him as they left his father [i.e., \nhis grandfather \u1e24usayn b. \u02bfAl\u012b], I would fight on his side because he is the just imam. Still, \nI will help him with my property.\u201d He then gave the messenger ten thousand dirhams and \nrequested that his excuse be conveyed to Zayd.38 In another account, the amount of money \nhe sent to Zayd is thirty thousand dirhams.39 \n\nThe sources offer a variety of reasons to explain why Ab\u016b \u1e24an\u012bfa did not support Zayd by \nactive participation in his revolt beyond the abovementioned doubts he entertained about \nthe rebellion\u2019s ultimate success. Al-Qurash\u012b (d. 775/1373) narrates that Ab\u016b \u1e24an\u012bfa could not \njoin the rebellion because he was ill.40 According to another account in the same source, Ab\u016b \n\u1e24an\u012bfa had said that Zayd\u2019s uprising resembled the Prophet\u2019s standing up against Meccan \nrule in the Battle of Badr, prompting someone to ask why he had not joined Zayd himself if \nthis was how he saw Zayd\u2019s cause. Ab\u016b \u1e24an\u012bfa explained that he was responsible for guarding \na great number of goods that people had entrusted to him. He had asked Ibn Ab\u012b Layl\u0101  \n(d. 148/765) to take over this responsibility, but he had refused. Ab\u016b \u1e24an\u012bfa was supposedly \nafraid of dying before being able to return the goods to their owners. Nevertheless, after \nZayd\u2019s death in battle Ab\u016b \u1e24an\u012bfa reportedly cried whenever he remembered Zayd.41 \n\nIdeological Study\u201d (PhD thesis, University of Edinburgh, 1977), 231\u201332.\n36.  E. G\u00fcnd\u00fcz, \u201cThe Relationship between Ab\u016b \u1e24an\u012bfa and Zayd ibn \u02bfAl\u012b: An Assessment in the Context \n\nof an Account in al-Majm\u016b\u02bf al-Fiqh\u012b,\u201d Ilahiyat Studies 2, no. 2 (2011): 189\u2013213, at 203\u20139.\n37.  Al-I\u1e63fah\u0101n\u012b, Maq\u0101til al-T\u0323\u0101libiyy\u012bn, 99\u2013100.\n38.  Al-Qurash\u012b, al-Jaw\u0101hir al-mu\u1e0diyya, 1:496.\n39.  Ibn al-\u02bfIm\u0101d, Shadhar\u0101t al-dhahab, 2:92.\n40.  Al-Qurash\u012b, al-Jaw\u0101hir al-mu\u1e0diyya, 1:496.\n41.", "start_char_idx": 33828, "end_char_idx": 36907, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cb4ec295-7e0a-4a4e-b06f-f8bcfecdb2ae": {"__data__": {"id_": "cb4ec295-7e0a-4a4e-b06f-f8bcfecdb2ae", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "37caddc4-f2a2-4442-b1df-0f5015dea9b4", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "890ac2882b8155ae1b4e279d75c18bd935b43728d50b6cd2db14bfed351f5d34", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9827095c-feac-4328-afdf-b08dd5a76add", "node_type": "1", "metadata": {}, "hash": "f295c06e5999854458e0b78805ea2f983dbd9791e0b52cb2a8b07cce770c9032", "class_name": "RelatedNodeInfo"}}, "text": "41.  Ibid. According to Cem Zorlu, this report\u2019s authenticity is doubtful for several reasons. First, a \n\ncomparison between the Battle of Badr and Zayd\u2019s uprising seems like an exaggeration. Second, Ab\u016b \u1e24an\u012bfa \nwas not on good terms with Ibn Ab\u012b Layl\u0101 and could easily have found someone else he could trust instead \nof him. Besides, Ibn Ab\u012b Layl\u0101 was serving as the qadi of Kufa at that time. Thus, asking a state agent for \nhelp to join a rebellion against the government is irrational. See C. Zorlu, \u00c2lim ve Muhalif: \u0130mam-\u0131 Azam \nEbu Hanife\u2019nin Siyas\u00ee Otorite Kar\u015f\u0131s\u0131ndaki Tutumu, 2nd ed. (Istanbul: \u0130z Yay\u0131nc\u0131l\u0131k, 2013), 137\u201338.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nPortrait of a Jurist between Obedience and Rebellion  \u2022  564\n\nHow should we judge these reports about Ab\u016b \u1e24an\u012bfa\u2019s secret support for Zayd\u2019s \u02bfAlid \nrevolt against the Umayyads? Even though they offer different explanations for Ab\u016b \u1e24an\u012bfa\u2019s \nunwillingness to fight openly alongside Zayd b. \u02bfAl\u012b, they all agree that Ab\u016b \u1e24an\u012bfa supported \nZayd financially and acknowledged the rightfulness of his uprising. However, none of these \nsources can offer verifiable evidence of Ab\u016b \u1e24an\u012bfa\u2019s participation. Support in secret leaves \nfew traces because its purpose is precisely to remain invisible. This might also explain why \nAb\u016b \u1e24an\u012bfa suffered no consequences for his support for the revolt: his assistance remained \nsecret or at least hidden enough for the Umayyad authorities to tolerate it tacitly. It is \nstriking that the reports that agree with al-Ja\u1e63\u1e63\u0101\u1e63\u2019s interpretation of Ab\u016b \u1e24an\u012bfa\u2019s role stem \nnot only from \u1e24anaf\u012b sources but also from sources of different backgrounds. For example, \namong the authors cited here, al-Qurash\u012b was a \u1e24anaf\u012b whereas Ibn al-\u02bfIm\u0101d was a \u1e24anbal\u012b. \nAb\u016b \u1e24an\u012bfa\u2019s support for Zayd is acknowledged even in a Sh\u012b\u02bfite source. Mu\u1e25ammad b. Ja\u02bffar \nal-\u1e62\u0101diq (d. 203/818), who himself started a rebellion against the Abbasid caliph al-Ma\u02bfm\u016bn \nin the year 200/815, is reported to have said: \u201cGod bless Ab\u016b \u1e24an\u012bfa. He proved his love for \nus by helping Zayd b. \u02bfAl\u012b.\u201d42 Conversely, we might wonder whether the support of a public \nfigure such as Ab\u016b \u1e24an\u012bfa, as reported in these sources, could have been kept a secret from \nthe Umayyads or could have been countenanced by the authorities without immediate \nrepercussions.43 The sources that report Ab\u016b \u1e24an\u012bfa\u2019s secret support seem almost wishful \nfor his participation, offering rather far-fetched and less than convincing justifications for \nhis lack of active involvement, such as being ill or being a trustee. They also do not explain \nwhy Ab\u016b \u1e24an\u012bfa needed to be secretive in his support for Zayd. If he was willing to fight \nalongside Zayd but was not able to do so for such contingent reasons, he could at least have \ndeclared his allegiance openly. In comparison, the report that explains Ab\u016b \u1e24an\u012bfa\u2019s secrecy \nand unwillingness in terms of his doubts about the success of the undertaking provides a \nmore plausible reason and is corroborated by the accounts about Zayd\u2019s relatives\u2019 predicting \nhis failure.", "start_char_idx": 36904, "end_char_idx": 39955, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9827095c-feac-4328-afdf-b08dd5a76add": {"__data__": {"id_": "9827095c-feac-4328-afdf-b08dd5a76add", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cb4ec295-7e0a-4a4e-b06f-f8bcfecdb2ae", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "7f77270b92dc3971b6d7e2226780fba4ec5f648bc14dfa4e2a2b8679d0e3c66c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ef724f6d-16f7-4f9c-827b-5d177cccfe1f", "node_type": "1", "metadata": {}, "hash": "46249ce03a9da08fac8a6b8373fb56a0b4a0a890e079bce39d6543f52bee16bc", "class_name": "RelatedNodeInfo"}}, "text": "In short, although it is impossible to establish the degree and form of Ab\u016b \u1e24an\u012bfa\u2019s \nsupport for Zayd\u2019s revolt with certainty, the formulation of the reports shows that these \nwriters leaned toward the idea of a somewhat politically activist Ab\u016b \u1e24an\u012bfa. Moreover, in \nview of the variety of their affiliations, it is hard to claim that these sources had a common \ninterest in presenting Ab\u016b \u1e24an\u012bfa in a certain way. As Khaled Abou El Fadl puts it, \u201cthese \nreports are, for the most part, ahistorical but it would not be surprising if Ab\u016b \u1e24an\u012bfa did, in \nfact, sympathize with Zayd\u2019s rebellion but refrained from a public endorsement because he \nwas sure that it would fail.\u201d44\n\n42.  Al-I\u1e63fah\u0101n\u012b, Maq\u0101til al-T\u0323\u0101libiyy\u012bn, 99; Zorlu, \u00c2lim ve Muhalif, 135.\n43.  Van Ess mentions that the governor gave Ab\u016b \u1e24an\u012bfa a serious warning at the time of Zayd\u2019s revolt. \n\nHe adds, however, that later idealization makes it hard to discern the link between these cases. Van Ess, \nTheology and Society, 1:215.\n\n44.  Abou El Fadl, Rebellion and Violence, 73.\n\n\n\n565  \u2022  Ay\u015feg\u00fcl \u015fim\u015fek\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nAb\u016b \u1e24an\u012bfa and the Rebellions of Muh\u0323ammad b. \u02bfAbd Alla\u0304h al-Nafs al-Zakiyya and Ibra\u0304h\u012bm b. \n\u02bfAbd Alla\u0304h\n\nWhereas Ab\u016b \u1e24an\u012bfa\u2019s support for Zayd\u2019s rebellion cannot be confirmed, it is more likely \nthat he got involved openly in the \u02bfAlid revolt of Ibr\u0101h\u012bm b. \u02bfAbd All\u0101h b. al-\u1e24asan b. \u02bfAl\u012b (d. \n145/763) and even that this involvement was the cause of Ab\u016b \u1e24an\u012bfa\u2019s death by torture in \nthe Abbasid caliph\u2019s prison. Not long after Ibr\u0101h\u012bm al-\u1e62\u0101\u02beigh\u2019s abovementioned feeble effort \nto criticize Ab\u016b Muslim, the Abbasids faced a much more severe threat from the brothers \nMu\u1e25ammad and Ibr\u0101h\u012bm, sons of \u02bfAbd All\u0101h b. al-\u1e24asan and great-grandsons of the Prophet \nMu\u1e25ammad. The Abbasids\u2019 propaganda had been based on the call to transfer the caliphate \nback to the Prophet\u2019s family, and this call had garnered them the \u02bfAlids\u2019 support. However, \nsoon after the Abbasids came to power, it became evident that they had no intention of \ngiving any political authority to the \u02bfAlid family.45 Against this background, the two brothers \nwere motivated to rise in revolt against the second Abbasid caliph, Ab\u016b Ja\u02bffar al-Man\u1e63\u016br.46 \nAs Teresa Bernheimer points out with reference to the historian al-Mas\u02bf\u016bd\u012b (d. 345/956), the \nimportance of the brothers\u2019 attempt lies in the fact that \u201cit set for the first time one branch \nof the Prophet\u2019s family against another.\u201d47\n\nMu\u1e25ammad b. \u02bfAbd All\u0101h, also known as al-Nafs al-Zakiyya (\u201cthe pure soul\u201d),48 revolted \nin Medina in 145/76249 and was soon followed in rebellion by his brother Ibr\u0101h\u012bm in Basra.50 \nThe brothers had probably planned to start the rebellion together, but Ab\u016b Ja\u02bffar\u2019s strategy \nforced them to act separately. Mu\u1e25ammad was forced to face Ab\u016b Ja\u02bffar\u2019s army with very \nfew of his followers, and he was killed during the battle.51 From this point on, Ibr\u0101h\u012bm was \ncompelled to undertake the mission alone.", "start_char_idx": 39959, "end_char_idx": 42912, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ef724f6d-16f7-4f9c-827b-5d177cccfe1f": {"__data__": {"id_": "ef724f6d-16f7-4f9c-827b-5d177cccfe1f", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9827095c-feac-4328-afdf-b08dd5a76add", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "d48d652a811ed24332c2c7d482bcdff8fc60ba3d21f165552c39e6c1c0294452", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4e24fdc2-7c38-4015-979c-42966ce9c19c", "node_type": "1", "metadata": {}, "hash": "1f782fb84f0bb236aebe5a92fc25eddd74788c6d9648c9df261245f7e7320d76", "class_name": "RelatedNodeInfo"}}, "text": "However, even though he posed a more serious \nthreat to the Abbasids than his brother had done,52 he could not overcome Ab\u016b Ja\u02bffar\u2019s \nforces, and he, too, was killed in the same year.53 These rebellions also resulted in the deaths \n\n45.  T. Bernheimer, The \u02bfAlids: The First Family of Islam, 750\u20131200 (Edinburgh: Edinburgh University \nPress, 2013), 4. \n\n46.  Patricia Crone argues that the famous H\u0101shimite slogan al-ri\u1e0d\u0101 min ahl al-bayt meant that the \nH\u0101shimite house did not have a specific Abbasid, as opposed to \u02bfAlid, caliphal candidate, and instead \ncampaigned for a communal agreement, i.e., a sh\u016br\u0101, within the Prophet\u2019s family. She calls attention to \naccounts about an attempt at such an agreement in al-Abw\u0101\u02be before the revolution, where several \u02bf Alid and \nAbbasid figures acknowledged al-Nafs al-Zakiyya\u2019s leadership. Reportedly, the future Abbasid caliph Ab\u016b \nJa\u02bffar was among the participants. P. Crone, \u201cOn the Meaning of the \u02bf Abbasid Call to al-Ri\u1e0d\u0101,\u201d in The Islamic \nWorld from Classical to Modern Times: Essays in Honor of Bernard Lewis, ed. C. E. Bosworth, C. Issawi, R. \nSavory, and A. L. Udovich, 95\u2013111 (Princeton, NJ: Darwin Press, 1989), at 99-100. The authenticity of this \nreport is disputed, but if it is true, it reveals one of the major reasons behind the two brothers\u2019 revolts.\n\n47.  Bernheimer, \u02bfAlids, 5; al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab, 4:250.\n48.  For a detailed discussion of this title, see A. Elad, The Rebellion of Muh\u0323ammad al-Nafs al-Zakiyya in \n\n145/762: T\u0323\u0101lib\u012bs and Early \u02bfAbb\u0101s\u012bs in Conflict (Leiden: Brill, 2016), 36\u201344. \n49.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 1525; al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab, 3:245.\n50.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 1550; al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab, 3:245.\n51.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 1534\u201337; al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab, 3:245.\n52.  H. Kennedy, The Early Abbasid Caliphate: A Political History (New York: Routledge, 2016), 68.\n53.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 1560; al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab, 3:246.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nPortrait of a Jurist between Obedience and Rebellion  \u2022  566\n\nof various members of the \u1e24asanid family, including \u02bfAbd All\u0101h b. al-\u1e24asan, the father of \nMu\u1e25ammad and Ibr\u0101h\u012bm. However, most of them did not die on the battlefield; they were \ntortured to death in prison for refusing to turn the brothers in.54\n\nAlmost all prominent scholars of the time, including Ab\u016b \u1e24an\u012bfa, are reported to have \nbeen in favor of these revolts.55 It is significant that Ab\u016b \u1e24an\u012bfa is associated predominantly \nwith Ibr\u0101h\u012bm\u2019s rebellion rather than with Mu\u1e25ammad\u2019s.", "start_char_idx": 42913, "end_char_idx": 45423, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4e24fdc2-7c38-4015-979c-42966ce9c19c": {"__data__": {"id_": "4e24fdc2-7c38-4015-979c-42966ce9c19c", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ef724f6d-16f7-4f9c-827b-5d177cccfe1f", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "64aabcdfed2db6a32ae29bcea0a3700acfc9db2890daa906d777462731d31a1b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a9de18d6-6cd6-40bb-b3a7-8fdd7959aeb0", "node_type": "1", "metadata": {}, "hash": "6d86a9e49e9d75099e6ee0c6c16dcd2839f8f16ed99df65a1641bc8c99feecfe", "class_name": "RelatedNodeInfo"}}, "text": "This is most likely because Ibr\u0101h\u012bm \nrevolted in Basra, a city that is closer to Ab\u016b \u1e24an\u012bfa\u2019s hometown, Kufa, than is the center \nof Mu\u1e25ammad\u2019s revolt, Medina.56 It is noted in numerous reports that Ab\u016b \u1e24an\u012bfa not \nonly supported Ibr\u0101h\u012bm\u2019s revolt but also encouraged people to actively participate in it.57  \nIn contrast to Zayd b. \u02bfAl\u012b\u2019s rebellion, which Ab\u016b \u1e24an\u012bfa is reported to have aided in secret, \nhe apparently did not feel the need to hide his fervent support for Ibr\u0101h\u012bm\u2019s movement. In a \nwidely circulated report, Ab\u016b \u1e24an\u012bfa\u2019s well-known student Zufar b. al-Hudhayl (d. 158/775) \nexpresses distress over his mentor\u2019s open support for Ibr\u0101h\u012bm\u2019s rebellion and the fatwas he \nissued in favor of it: \u201cBy God, you will not end this until the rope is fastened to our necks.\u201d58 \nZufar\u2019s warning is noteworthy because the sources use it to demonstrate the level that Ab\u016b \n\u1e24an\u012bfa\u2019s support reached and the concerns it caused among his closest acquaintances. \n\nAccording to some reports, Ab\u016b \u1e24an\u012bfa\u2019s support for the cause was not limited to \nencouraging people to revolt with Ibr\u0101h\u012bm; he also discouraged opponents of the revolt, \nas in a story about Caliph Ab\u016b Ja\u02bffar\u2019s commander al-\u1e24asan b. Qa\u1e25\u1e6daba (d. 181/797). When \nal-\u1e24asan supposedly felt remorse for the misdeeds he had committed in that role, he asked \nAb\u016b \u1e24an\u012bfa whether God would accept his repentance and forgive him. Ab\u016b \u1e24an\u012bfa replied \nthat if al-\u1e24asan were ever in a position to decide between the life of an innocent person and \nhis own life and he chose himself (i.e., he chose to die instead of killing an innocent person), \nGod would forgive him. Reportedly, al-\u1e24asan b. Qa\u1e25\u1e6daba thereupon took an oath to never \nkill a Muslim again. After this encounter, Ibr\u0101h\u012bm\u2019s rebellion in Basra broke out, and Ab\u016b \nJa\u02bffar ordered al-\u1e24asan to lead the army against Ibr\u0101h\u012bm\u2019s forces. When al-\u1e24asan informed \nAb\u016b \u1e24an\u012bfa about this and asked for his advice, Ab\u016b \u1e24an\u012bfa reminded him that it was time \nfor him to prove the sincerity of his repentance. Consequently, and much to Ab\u016b Ja\u02bffar\u2019s \nannoyance, al-\u1e24asan refused to lead the army against Ibr\u0101h\u012bm. Ab\u016b Ja\u02bffar investigated the \nreason behind al-\u1e24asan\u2019s odd behavior and learned that he had been visiting Ab\u016b \u1e24an\u012bfa.59 \nAccording to this report, even among Ab\u016b Ja\u02bffar\u2019s high-ranking officials some individuals \n\n54.  Al-\u1e6cabar\u012b, T\u0101r\u012bkh, 1519\u201323; al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab, 3:247\u201348.\n55.  For a list of the \u02bfulam\u0101\u02be who supported Mu\u1e25ammad\u2019s rebellion, see Elad, Rebellion, 363\u201373; and for \n\nIbr\u0101h\u012bm\u2019s rebellion, see Zorlu, \u00c2lim ve Muhalif, 238\u201339.\n56.  Zorlu, \u00c2lim ve Muhalif, 269.\n57.  See, for example, al-I\u1e63fah\u0101n\u012b, Maq\u0101til al-T\u0323\u0101libiyy\u012bn, 242, 251.\n58.  Ibn Ab\u012b al-\u02bfAww\u0101m al-Sa\u02bfd\u012b, Fa\u1e0d\u0101\u02beil Ab\u012b \u1e24an\u012bfa wa-akhb\u0101ruhu wa-man\u0101qibuh, ed.", "start_char_idx": 45424, "end_char_idx": 48165, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a9de18d6-6cd6-40bb-b3a7-8fdd7959aeb0": {"__data__": {"id_": "a9de18d6-6cd6-40bb-b3a7-8fdd7959aeb0", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4e24fdc2-7c38-4015-979c-42966ce9c19c", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "b1385f5628a882ece2ee8c09f6dd9082be0ff2a08446753aa857fd6bab787be5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "80a33b30-f9d7-4c0f-bfb9-d3d22c561a49", "node_type": "1", "metadata": {}, "hash": "733490640f5123ed4a66ac9447efc8f99ae76cb7a82208aaee28d2d5c2d819b1", "class_name": "RelatedNodeInfo"}}, "text": "L. R. al-Bahr\u0101\u02beij\u012b \n\nal-Q\u0101sim\u012b (Mecca: al-Maktaba al-Imd\u0101diyya, 2010), 114\u201315; Ab\u016b Bakr al-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b, T\u0101r\u012bkh mad\u012bnat \nal-sal\u0101m, ed. B. \u02bfA. Ma\u02bfr\u016bf (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 2001), 15:452; al-I\u1e63fah\u0101n\u012b, Maq\u0101til al-T\u0323\u0101libiyy\u012bn, \n240; Ab\u016b \u02bfUmar Jam\u0101l al-D\u012bn b. \u02bfAbd al-Barr al-Namar\u012b, al-Intiq\u0101\u02be f\u012b fa\u1e0d\u0101\u02beil al-a\u02beimma al-thal\u0101tha al-fuqah\u0101\u02be, \ned. \u02bfA. F. Ab\u016b Ghudda (Beirut: Maktab al-Ma\u1e6db\u016b\u02bf\u0101t al-Isl\u0101miyya, 1997), 323; Ab\u016b \u02bfAbd All\u0101h al-\u1e62aymar\u012b, \nAkhb\u0101r Ab\u012b \u1e24an\u012bfa wa-a\u1e63h\u0323\u0101bih, 2nd ed. (Beirut: \u02bfA\u0304lam al-Kutub, 1985), 92.\n\n59.  Al-Qurash\u012b, al-Jaw\u0101hir al-mu\u1e0diyya, 2:503.\n\n\n\n567  \u2022  Ay\u015feg\u00fcl \u015fim\u015fek\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ndoubted the legitimacy of his rule. What is more, Ab\u016b \u1e24an\u012bfa seemed willing to use his \ninfluence to encourage such a view of the caliph\u2019s position.\n\nA third way in which the reports suggest that Ab\u016b \u1e24an\u012bfa was involved in Ibr\u0101h\u012bm\u2019s \nrebellion was by providing strategic guidance. According to one report, he wrote a letter \nto Ibr\u0101h\u012bm and recommended that he secretly move the center of his movement to Kufa, \nas Zayd b. \u02bfAl\u012b\u2019s followers were ready to help him there. He also informed Ibr\u0101h\u012bm that his \nSh\u012b\u02bfite followers were planning to abduct Ab\u016b Ja\u02bffar and bring him to Ibr\u0101h\u012bm.60 A different \nreport claims that Ab\u016b \u1e24an\u012bfa wrote to Ibr\u0101h\u012bm a detailed description of the principles he \nshould follow in the fight against Ab\u016b Ja\u02bffar\u2019s army and made a significant comparison: he \ntold Ibr\u0101h\u012bm that if he gained an advantage in the battle over his enemies, he should treat \nthem as his father (i.e., his great-grandfather \u02bfAl\u012b) treated his opponents in the Battle of \n\u1e62iff\u012bn, and not as he treated them in the Battle of the Camel. According to Ab\u016b \u1e24an\u012bfa, the \ndifference between these two battles was that at \u1e62iff\u012bn, \u02bfAl\u012b\u2019s opponents had a backup group \n(fi\u02bea) that was able to assist them when they needed help, whereas in the Battle of the Camel \nthey did not have one. Thus, \u02bfAl\u012b killed the wounded and chased the fugitives at \u1e62iff\u012bn, but \nhe spared their lives after the Battle of the Camel. Ab\u016b \u1e24an\u012bfa suggested that because Ab\u016b \nJa\u02bffar\u2019s army had backup forces, Ibr\u0101h\u012bm should kill the wounded and the fugitives as \u02bfAl\u012b \nhad done.61 \n\nEven though Ab\u016b \u1e24an\u012bfa\u2019s letter seems merely to give Ibr\u0101h\u012bm tactical advice, it bore dire \nconsequences for its author. It is reported that Ab\u016b Ja\u02bffar got hold of the letter and became \naware of Ab\u016b \u1e24an\u012bfa\u2019s critical support for the revolt.", "start_char_idx": 48166, "end_char_idx": 50587, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "80a33b30-f9d7-4c0f-bfb9-d3d22c561a49": {"__data__": {"id_": "80a33b30-f9d7-4c0f-bfb9-d3d22c561a49", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a9de18d6-6cd6-40bb-b3a7-8fdd7959aeb0", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "1de759c900fe307abf51cbf6a4d5298df7d83d2d32d3c6d15fd25fd3190c65b7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1d18f9dd-a79c-4a63-897d-63436869d46b", "node_type": "1", "metadata": {}, "hash": "fbfe904147b45367664c987445d32a28c26d27ce3260737b50e8d3e8dd4e43aa", "class_name": "RelatedNodeInfo"}}, "text": "To test him further, he wrote a forged \nletter to Ab\u016b \u1e24an\u012bfa using Ibr\u0101h\u012bm\u2019s name. Unaware of the deception, Ab\u016b \u1e24an\u012bfa wrote \nan uncensored letter back.62 Ab\u016b Ja\u02bffar\u2019s knowledge of Ab\u016b \u1e24an\u012bfa\u2019s support for Ibr\u0101h\u012bm\u2019s \nrebellion is most probably responsible for Ab\u016b \u1e24an\u012bfa\u2019s death. The sources do not indicate \nthat Ab\u016b Ja\u02bffar punished Ab\u016b \u1e24an\u012bfa immediately after the rebellion had been suppressed. \nInstead, according to various reports, he first asked Ab\u016b \u1e24an\u012bfa to be the qadi of Kufa \nafter the death of the former qadi, Ibn Ab\u012b Layl\u0101, and when Ab\u016b \u1e24an\u012bfa did not comply, \nthe caliph had him imprisoned and tortured until he died.63 The reports about Ab\u016b Ja\u02bffar\u2019s \noffer of the judgeship to Ab\u016b \u1e24an\u012bfa may seem suspicious, as one would not expect the \n\n60.  Al-I\u1e63fah\u0101n\u012b, Maq\u0101til al-T\u0323\u0101libiyy\u012bn, 243. If there was indeed such a letter, it shows that Ab\u016b \u1e24an\u012bfa \nmaintained his connection with Zayd b. \u02bfAl\u012b\u2019s supporters even after the end of the latter\u2019s revolt and was \nwell aware of their plans. It is also worth noting that the revolts of Zayd b. \u02bfAl\u012b and the two brothers \nare somewhat connected in the sense that they were supported by similar groups. Al-Nafs al-Zakiyya \nis considered a Zayd\u012b imam, and his rebellion is often regarded as a Zayd\u012b movement (Elad, Rebellion, \n46\u201347). Additionally, Zayd b. \u02bfAl\u012b\u2019s sons were reportedly actively involved in the revolt of the brothers; see \nal-I\u1e63fah\u0101n\u012b, Maq\u0101til al-T\u0323\u0101libiyy\u012bn, 186, 258; N. Haider, The Origins of the Sh\u012b\u02bfa: Identity, Ritual, and Sacred \nSpace in Eighth-Century K\u016bfa (New York: Cambridge University Press, 2011), 204.\n\n61.  Al-I\u1e63fah\u0101n\u012b, Maq\u0101til al-T\u0323\u0101libiyy\u012bn, 243\u201344; Ab\u016b al-\u02bfAbb\u0101s Jam\u0101l al-D\u012bn b. \u02bfInaba, \u02bfUmdat al-\u1e6d\u0101lib f\u012b \nans\u0101b \u0101l Ab\u012b T\u0323\u0101lib, ed. M. \u1e24. A\u0304l al-\u1e6c\u0101liq\u0101n\u012b, 2nd ed. (Najaf: al-Ma\u1e6dba\u02bfa al-\u1e24aydariyya, 1961), 109.\n\n62.  Al-I\u1e63fah\u0101n\u012b, Maq\u0101til al-T\u0323\u0101libiyy\u012bn, 244; Ibn \u02bfAbd al-Barr, al-Intiq\u0101\u02be, 324.\n63.", "start_char_idx": 50588, "end_char_idx": 52473, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1d18f9dd-a79c-4a63-897d-63436869d46b": {"__data__": {"id_": "1d18f9dd-a79c-4a63-897d-63436869d46b", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "80a33b30-f9d7-4c0f-bfb9-d3d22c561a49", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "a496077ac1283a46d8700fd2defe29bdb0ff1461736f10d0b44c9f98d835aadc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e61ab375-75b2-4ad5-8307-13ed258b9592", "node_type": "1", "metadata": {}, "hash": "58d93da1035e4e78f2404593d0d7ce2fe8d9b414891e2e3f84d72b881bb68c37", "class_name": "RelatedNodeInfo"}}, "text": "63.  For various reports about Ab\u016b \u1e24an\u012bfa\u2019s death, see Ibn Ab\u012b al-\u02bfAww\u0101m, Fa\u1e0d\u0101\u02beil Ab\u012b \u1e24an\u012bfa, 69\u201370; Ibn \n\n\u1e24ajar al-Haytam\u012b, al-Khayr\u0101t al-h\u0323is\u0101n f\u012b man\u0101qib al-Im\u0101m Ab\u012b \u1e24an\u012bfa al-Nu\u02bfm\u0101n (Damascus: D\u0101r al-Hud\u0101 \nwa-l-Rash\u0101d, 2007), 144\u201346, 151; al-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b, T\u0101r\u012bkh, 15:450\u201352; al-\u1e62aymar\u012b, Akhb\u0101r Ab\u012b \u1e24an\u012bfa, \n92\u201393; al-I\u1e63fah\u0101n\u012b, Maq\u0101til al-T\u0323\u0101libiyy\u012bn, 244; al-Qurash\u012b, al-Jaw\u0101hir al-mu\u1e0diyya, 2:503.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nPortrait of a Jurist between Obedience and Rebellion  \u2022  568\n\ncaliph to be keen to appoint as judge someone known to have been supportive of a recent \nrevolt.64 In this respect, the Sh\u0101fi\u02bf\u012b scholar Ibn \u1e24ajar al-Haytam\u012b (d. 974/1567) provides an \ninsight into Ab\u016b Ja\u02bffar\u2019s possible motives. He narrates that, according to some, Ab\u016b \u1e24an\u012bfa\u2019s \nrefusal of the post did not justify killing him, and the real reason behind his execution was \nhis involvement in Ibr\u0101h\u012bm\u2019s movement. Ab\u016b Ja\u02bffar was afraid of Ab\u016b \u1e24an\u012bfa\u2019s inclination \ntoward Ibr\u0101h\u012bm because Ab\u016b \u1e24an\u012bfa was a prominent individual with a large fortune he had \nearned from trade. After the rebellion, Ab\u016b Ja\u02bffar did not dare kill him without an excuse, so \nhe offered Ab\u016b \u1e24an\u012bfa the position knowing that Ab\u016b \u1e24an\u012bfa would not accept it.65 In other \nwords, even if, as reported, the caliph offered Ab\u016b \u1e24an\u012bfa the judgeship, it is unlikely that \nhis involvement in the rebellion had been forgotten; instead, the appointment could have \nbeen seen as a way to publicly co-opt Ab\u016b \u1e24an\u012bfa for the cause of Abbasid legitimacy. In this \ncase, Ab\u016b \u1e24an\u012bfa\u2019s alleged refusal of the post would have been seen as a public rejection \nof Abbasid authority. Indeed, if Ab\u016b \u1e24an\u012bfa\u2019s sole crime had been refusing the judgeship, \nimprisonment and torture would have been much too severe a punishment. Everything \npoints to the real reason being the caliph\u2019s wish to punish Ab\u016b \u1e24an\u012bfa for his support of the \nrebellion.\n\nTo summarize, several sources claim that Ab\u016b \u1e24an\u012bfa was involved in or, at the very \nleast, supportive of the revolts of Ibr\u0101h\u012bm b. \u02bfAbd All\u0101h and his brother Mu\u1e25ammad. \nThese sources, again, reflect diverse backgrounds and are not uniform in their tone or \nimplications. Compared to the accounts about Zayd b. \u02bfAl\u012b\u2019s rebellion, these are both more \ndetailed and more confident about Ab\u016b \u1e24an\u012bfa\u2019s partiality for the brothers\u2019 movement. Ab\u016b \n\u1e24an\u012bfa might, in fact, have shown his support more explicitly in the latter case because the \nbrothers\u2019 revolts were better organized than Zayd\u2019s had been and had higher chances of \nsuccess. It is likely that because of this explicit support, Ab\u016b \u1e24an\u012bfa provoked caliph Ab\u016b \nJa\u02bffar\u2019s wrath and was eventually killed.\n\nConclusion\n\nThis paper has examined conflicting narratives about Ab\u016b \u1e24an\u012bfa\u2019s opinions on rebellion \nversus obedience to unjust rulers.", "start_char_idx": 52470, "end_char_idx": 55260, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e61ab375-75b2-4ad5-8307-13ed258b9592": {"__data__": {"id_": "e61ab375-75b2-4ad5-8307-13ed258b9592", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1d18f9dd-a79c-4a63-897d-63436869d46b", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "13b0aded1be25537a5c2277cf297e25462092bde4a061733f4ba46a5023ba9ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "31ef4db4-2232-47f1-9757-e04504b0554b", "node_type": "1", "metadata": {}, "hash": "b1fb10e8eb60849573f9b9c876f19cd974b4bbc0bdd994bb75ba8d3154710116", "class_name": "RelatedNodeInfo"}}, "text": "Ab\u016b \u1e24an\u012bfa lived through some of the most ambitious \nrevolts against the Umayyad and Abbasid authorities, and hints of his approach to baghy in \nhis student al-Shayb\u0101n\u012b\u2019s (d. 189/805) Kit\u0101b al-A\u1e63l constitute one of the earliest discussions \nof the legal repercussions of rebellion among Muslim jurists. However, whether Ab\u016b \u1e24an\u012bfa \npermitted rebellion against unjust rulers or defended obedience to them is not quite clear. \nOn the basis of Fiqh absa\u1e6d, a work that is attributed to Ab\u016b \u1e24an\u012bfa but in which the relevant \npassages date from a noticeably later time, some \u1e24anaf\u012b scholars depict him as someone who \naccepted the rule of the unjust and thus opposed rebellion regardless of the ruler\u2019s actions. \nOn the other hand, certain \u1e24anaf\u012b scholars with Mu\u02bftazilite tendencies, such as al-Ja\u1e63\u1e63\u0101\u1e63, \nobjected to this image of Ab\u016b \u1e24an\u012bfa and claimed that far from recognizing the legitimacy \nof unjust rulers, he regarded armed rebellion against such rulers as a means of performing \n\n64.  Van Ess thinks that Ab\u016b \u1e24an\u012bfa\u2019s imprisonment was probably caused by his support for the brothers\u2019 \nrevolt and had nothing to do with his refusal to serve as a judge. Van Ess, Theology and Society, 1:214, 241.\n\n65.  Al-Haytam\u012b, al-Khayr\u0101t al-h\u0323is\u0101n, 151\u201352.\n\n\n\n569  \u2022  Ay\u015feg\u00fcl \u015fim\u015fek\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nthe duty of enjoining the right and forbidding the wrong. Al-Ja\u1e63\u1e63\u0101\u1e63 further argued that Ab\u016b \n\u1e24an\u012bfa did not hesitate to put his beliefs into practice, as he actively supported the revolt of \nZayd b. \u02bfAl\u012b against Umayyad rule in 122/740 and the revolts of the brothers Mu\u1e25ammad b. \n\u02bfAbd All\u0101h (al-Nafs al-Zakiyya) and Ibr\u0101h\u012bm b. \u02bfAbd All\u0101h against Abbasid rule in 145/762\u201363. \nSeveral historical and biographical sources by authors from various backgrounds confirm \nAb\u016b \u1e24an\u012bfa\u2019s involvement in these rebellions, especially his open support for Ibr\u0101h\u012bm \nb. \u02bfAbd All\u0101h\u2019s revolt and his consequent death by torture in Caliph Ab\u016b Ja\u02bffar\u2019s prison. \nThese sources are, of course, not exempt from questions concerning their historicity. But \nalthough it is difficult to establish definitively what Ab\u016b \u1e24an\u012bfa\u2019s views on rebellion against \nunjust rulers were, he was probably an opponent of the requirement of unconditional \nobedience to rulers, and he likely supported several rebellions in one form or another. What \ncan be stated with greater certainty is that a quietist image of Ab\u016b \u1e24an\u012bfa was promoted by \nscholars such as al-Bazdaw\u012b and Ibn al-Hum\u0101m in later times and even inserted into a work \nthat ascribed directly to him, namely, Fiqh absa\u1e6d.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nPortrait of a Jurist between Obedience and Rebellion  \u2022  570\n\nBibliography \n\nAbou El Fadl, K. Rebellion and Violence in Islamic Law. Cambridge: Cambridge University \nPress, 2001.\n\n\u02bfAbd All\u0101h b. A\u1e25mad b. \u1e24anbal, Ab\u016b \u02bfAbd al-Ra\u1e25m\u0101n. Kit\u0101b al-Sunna. Edited by M. b. S. \nal-Qa\u1e25\u1e6d\u0101n\u012b. Dammam: D\u0101r Ibn al-Qayyim, 1986.\n\nAb\u016b \u1e24an\u012bfa, al-Nu\u02bfm\u0101n b. Th\u0101bit. 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Edited by M. b. \u02bf A. R. al-Khumayyis. Ajman: \nMaktabat al-Furq\u0101n, 1999.\n\n\u02bfA\u0304lim b. \u02bf Al\u0101\u02be al-Andarpat\u012b, Far\u012bd al-D\u012bn. Al-Fat\u0101w\u0101 al-Tatarkh\u0101niyya. Edited by Sh. A. al-Q\u0101sim\u012b. \nDeoband; Maktabat al-Zakariyy\u0101, 2014. \n\nBadawi, N. Islamic Jurisprudence on the Regulation of Armed Conflict. Leiden: Brill, 2020.\n\nal-Bazdaw\u012b, Ab\u016b al-Yusr. U\u1e63\u016bl al-d\u012bn. Edited by H. P. Linss. Cairo: al-Maktaba al-Azhariyya \nli-l-Tur\u0101th, 2003.\n\nBernheimer, T. The \u02bfAlids: The First Family of Islam, 750\u20131200. Edinburgh: Edinburgh \nUniversity Press, 2013. \n\nBoynukal\u0131n, M. \u0130mam Muhammed b. Hasan e\u015f-\u015eeyb\u00e2n\u00ee\u2019nin Kit\u00e2b\u00fc\u2019l-Asl Adl\u0131 Eserinin Tan\u0131t\u0131m\u0131 \nve F\u0131k\u0131h Usul\u00fc A\u00e7\u0131s\u0131ndan Tahlili. Istanbul: Ocak Yay\u0131nc\u0131l\u0131k, 2009.\n\nCook, M. Commanding Right and Forbidding Wrong in Islamic Thought. Cambridge: Cambridge \nUniversity Press, 2004.\n\nCrone, P. \u201cOn the Meaning of the \u02bf Abbasid Call to al-Ri\u1e0d\u0101.\u201d In The Islamic World from Classical \nto Modern Times: Essays in Honor of Bernard Lewis, edited by C. E. Bosworth, C. Issawi, \nR. Savory, and A. L. Udovich, 95\u2013111. Princeton, NJ: Darwin Press, 1989.\n\nElad, A. The Rebellion of Muh\u0323ammad al-Nafs al-Zakiyya in 145/762: T\u0323\u0101lib\u012bs and Early \u02bfAbb\u0101s\u012bs \nin Conflict. Leiden: Brill, 2016.\n\nGivony, J. \u201cThe Murji\u02bea and the Theological School of Ab\u016b \u1e24an\u012bfa: A Historical and Ideological \nStudy.\u201d PhD thesis, University of Edinburgh, 1977.\n\nG\u00f6lc\u00fck, \u015e., and A. Bebek. \u201cEl-F\u0131khu\u2019l-Ekber.\u201d In T\u00fcrkiye Diyanet Vakf\u0131 \u0130sl\u00e2m Ansiklopedisi \n(D\u0130A), 12:544\u201345. Istanbul: T\u00fcrkiye Diyanet Vakf\u0131, 1995.\n\nG\u00fcnd\u00fcz, E. \u201cThe Relationship between Ab\u016b \u1e24an\u012bfa and Zayd ibn \u02bfAl\u012b: An Assessment in the \nContext of an Account in al-Majm\u016b\u02bf al-Fiqh\u012b.\u201d Ilahiyat Studies 2, no. 2 (2011): 189\u2013213.\n\nHaider, N. \u201c\u1e24amza b. \u02bfAbd al-Mu\u1e6d\u1e6dalib.\u201d In Encyclopaedia of Islam, 3rd ed., edited by Kate \nFleet et al. Leiden: Brill Online.\n\n\u2014\u2014\u2014. The Origins of the Sh\u012b\u02bfa: Identity, Ritual, and Sacred Space in Eighth-Century K\u016bfa. \nNew York: Cambridge University Press, 2011. \n\n\n\n571  \u2022  Ay\u015feg\u00fcl \u015fim\u015fek\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nal-Haytam\u012b, Ibn \u1e24ajar Ab\u016b al-\u02bfAbb\u0101s Shih\u0101b al-D\u012bn. Al-Khayr\u0101t al-h\u0323is\u0101n f\u012b man\u0101qib al-Im\u0101m \nAb\u012b \u1e24an\u012bfa al-Nu\u02bfm\u0101n. Damascus: D\u0101r al-Hud\u0101 wa-l-Rash\u0101d, 2007.", "start_char_idx": 58186, "end_char_idx": 60351, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "575b82ec-cc59-44e7-8fe1-4c668cd321f7": {"__data__": {"id_": "575b82ec-cc59-44e7-8fe1-4c668cd321f7", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "31ef4db4-2232-47f1-9757-e04504b0554b", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "94669145c7d7ee0ca7b177173a2e362deaabb7c7e0ffd9697e69acc70cce5087", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "85f6786a-2bb9-4596-81c7-b7c197679af2", "node_type": "1", "metadata": {}, "hash": "01fed61f73c390de47c6db2151dc2eacc98fda5784e9576cc2a3f0957cded482", "class_name": "RelatedNodeInfo"}}, "text": "Ibn \u02bfAbd al-Barr, Ab\u016b \u02bfUmar Jam\u0101l al-D\u012bn al-Namar\u012b. Al-Intiq\u0101\u02be f\u012b fa\u1e0d\u0101\u02beil al-a\u02beimma al-thal\u0101tha \nal-fuqah\u0101\u02be. Edited by \u02bfA. F. Ab\u016b Ghudda. Beirut: Maktab al-Ma\u1e6db\u016b\u02bf\u0101t al-Isl\u0101miyya, 1997.\n\nIbn Ab\u012b al-\u02bfAww\u0101m, \u02bfAbd All\u0101h b. Mu\u1e25ammad al-Sa\u02bfd\u012b. Fa\u1e0d\u0101\u02beil Ab\u012b \u1e24an\u012bfa wa-akhb\u0101ruhu \nwa-man\u0101qibuh. Edited by L. R. al-Bahr\u0101\u02beij\u012b al-Q\u0101sim\u012b. Mecca: al-Maktaba al-Imd\u0101diyya, \n2010.\n\nIbn Ab\u012b Shar\u012bf, Kam\u0101l al-D\u012bn. Kit\u0101b al-Mus\u0101mara f\u012b sharh\u0323 al-Mus\u0101yara. 2nd ed. Cairo: Ma\u1e6dba\u02bfat \nal-Sa\u02bf\u0101da, 1347/1928\u201329.\n\nIbn al-Hum\u0101m, Kam\u0101l al-D\u012bn Mu\u1e25ammad b. \u02bfAbd al-W\u0101\u1e25id. Fath\u0323 al-Qad\u012br. Edited by \u02bfA. R. Gh. \nal-Mahd\u012b. Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2003.\n\nIbn al-\u02bfIm\u0101d, \u02bf Abd al-\u1e24ayy b. A\u1e25mad b. Mu\u1e25ammad al-\u1e24anbal\u012b. Shadhar\u0101t al-dhahab f\u012b akhb\u0101r \nman dhahab. Edited by \u02bfA. Q. al-Arn\u0101\u02be\u016b\u1e6d and M. al-Arn\u0101\u02be\u016b\u1e6d. Beirut: D\u0101r Ibn Kath\u012br, 1988.\n\nIbn \u02bfInaba, Ab\u016b al-\u02bfAbb\u0101s Jam\u0101l al-D\u012bn A\u1e25mad b. \u02bfAl\u012b. \u02bfUmdat al-\u1e6d\u0101lib f\u012b ans\u0101b \u0101l Ab\u012b T\u0323\u0101lib. \nEdited by M. \u1e24. A\u0304l al-\u1e6c\u0101liq\u0101n\u012b. 2nd ed. Najaf: al-Ma\u1e6dba\u02bfa al-\u1e24aydariyya, 1961.\n\nal-I\u1e63fah\u0101n\u012b, Ab\u016b al-Faraj \u02bfAl\u012b b. al-\u1e24usayn. Maq\u0101til al-T\u0323\u0101libiyy\u012bn. Edited by K. al-Mu\u1e93affar. 2nd \ned. Najaf: al-Ma\u1e6dba\u02bfa al-\u1e24aydariyya, 1965.\n\nal-Ja\u1e63\u1e63\u0101\u1e63, Ab\u016b Bakr A\u1e25mad b. \u02bfAl\u012b al-R\u0101z\u012b. Ah\u0323k\u0101m al-Qur\u02be\u0101n. Edited by M. \u1e62. al-Qam\u1e25\u0101w\u012b. \nBeirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, 1985.\n\nKennedy, H. The Early Abbasid Caliphate: A Political History. New York: Routledge, 2016.\n\nal-Kha\u1e6d\u012bb al-Baghd\u0101d\u012b, Ab\u016b Bakr A\u1e25mad b. \u02bfAl\u012b. T\u0101r\u012bkh mad\u012bnat al-sal\u0101m. Edited by B. \u02bfA. \nMa\u02bfr\u016bf. Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 2001.", "start_char_idx": 60354, "end_char_idx": 61847, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "85f6786a-2bb9-4596-81c7-b7c197679af2": {"__data__": {"id_": "85f6786a-2bb9-4596-81c7-b7c197679af2", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "575b82ec-cc59-44e7-8fe1-4c668cd321f7", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "dcff04f27bede129c08c363502bd16ba17cc89ce9a20dd8dec1649a3c757bf61", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "88570afa-b558-4aa6-aaaa-f31e7db78c88", "node_type": "1", "metadata": {}, "hash": "05751b30fe69826e411302d1652a01aa60a074a1e6554789865dc4eec275a117", "class_name": "RelatedNodeInfo"}}, "text": "Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 2001.\n\nKutlu, S. T\u00fcrklerin \u0130slamla\u015fma S\u00fcrecinde M\u00fcrcie ve Tesirleri. 2nd ed. Ankara: T\u00fcrkiye Diyanet \nVakf\u0131, 2002.\n\nal-Mas\u02bf\u016bd\u012b, Ab\u016b al-\u1e24asan \u02bfAl\u012b b. al-\u1e24usayn b. \u02bfAl\u012b. Mur\u016bj al-dhahab wa-ma\u02bf\u0101din al-jawhar. \nEdited by K. \u1e24. Mar\u02bf\u012b. Beirut: al-Maktaba al-\u02bfA\u1e63riyya, 2005.\n\nal-Qurash\u012b, Ab\u016b Mu\u1e25ammad \u02bfAbd al-Q\u0101dir. Al-Jaw\u0101hir al-mu\u1e0diyya f\u012b \u1e6dabaq\u0101t al-\u1e24anaf\u012byya. \nKarachi: M\u012br Mu\u1e25ammad Kutubkh\u0101na, n.d.\n\nRudolph, U. Al-M\u0101tur\u012bd\u012b and the Development of Sunn\u012b Theology in Samarqand. Translated \nby R. Adem. Leiden: Brill, 2015.\n\nal-Sarakhs\u012b, Ab\u016b Bakr Shams al-A\u02beimma Mu\u1e25ammad b. Ab\u012b Sahl. Kit\u0101b al-Mabs\u016b\u1e6d. Beirut: D\u0101r \nal-Ma\u02bfrifa, 1993.", "start_char_idx": 61810, "end_char_idx": 62468, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "88570afa-b558-4aa6-aaaa-f31e7db78c88": {"__data__": {"id_": "88570afa-b558-4aa6-aaaa-f31e7db78c88", "embedding": null, "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9328", "node_type": "4", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "e76612f55041d5864706baeaa2be05d8ba5bf77321de185bb642a9b1e8e634db", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "85f6786a-2bb9-4596-81c7-b7c197679af2", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "cd007655dfa9b25228a7f65aec084aa33de1dddbf2b0cb2fc51f26c78b388125", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a82c126d-0c65-4a14-b982-c86594e81fd9", "node_type": "1", "metadata": {}, "hash": "260c0dde708399c69c1c674d44594574c972079e8b0381f30926f123534b03d6", "class_name": "RelatedNodeInfo"}}, "text": "Beirut: D\u0101r \nal-Ma\u02bfrifa, 1993.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nPortrait of a Jurist between Obedience and Rebellion  \u2022  572\n\nal-\u1e62aymar\u012b, Ab\u016b \u02bfAbd All\u0101h al-\u1e24usayn b. \u02bfAl\u012b. Akhb\u0101r Ab\u012b \u1e24an\u012bfa wa-a\u1e63h\u0323\u0101bih. 2nd ed. Beirut: \n\u02bfA\u0304lam al-Kutub, 1985.\n\nal-Shayb\u0101n\u012b, Mu\u1e25ammad b. al-\u1e24asan. Al-A\u1e63l. Edited by M. Boynukal\u0131n. Beirut: D\u0101r Ibn \u1e24azm, \n2012.\n\nal-\u1e6cabar\u012b, Ab\u016b Ja\u02bffar Mu\u1e25ammad b. Jar\u012br. The History of al-T\u0323abar\u012b. Vol. 26, The Waning of \nthe Umayyad Caliphate. Translated by C. Hillenbrand. Albany: State University of New \nYork Press, 1989.\n\n\u2014\u2014\u2014. T\u0101r\u012bkh al-umam wa-l-mul\u016bk. Edited by A. \u1e62. al-Karm\u012b. Riyadh: Bayt al-Afk\u0101r al-Dawliyya, \nn.d.\n\nTabassum, S. \u201cDiscourse on the Legality of Rebellion in the \u1e24anafi Jurisprudence.\u201d Peshawar \nIslamicus 8, no. 2 (2017): 15\u201330.\n\nThomas, D. \u201cHeresiographical Works.\u201d In Encyclopedia of Islamic Civilization and Religion, \nedited by I. R. Netton, 226\u201329. New York: Routledge, 2008.\n\nvan Ess, J. \u201cKritisches zum Fiqh akbar.\u201d In Kleine Schriften, edited by H. Biesterfeldt, 749\u201362. \nLeiden: Brill, 2018.\n\n\u2014\u2014\u2014. Theology and Society in the Second and Third Centuries of the Hijra: A History of \nReligious Thought in Early Islam. Translated by J. O\u2019Kane. Leiden: Brill, 2017. \n\nWatt, W. M. The Formative Period of Islamic Thought. Edinburgh: Edinburgh University \nPress, 1973.\n\nWensinck, A. J. The Muslim Creed: Its Genesis and Historical Development. New York: \nRoutledge, 2008.\n\nY\u0131lmaz, A. \u201cHanefi Mezhebinin Rical ve Kitabiyat\u0131na Dair Baz\u0131 Tetkikat.\u201d R\u0131hle Dergisi, no. 11 \n(2011): 61\u201366.\n\nal-Zamakhshar\u012b, Ab\u016b al-Q\u0101sim Ma\u1e25m\u016bd b. \u02bf Umar. Al-Kashsh\u0101f \u02bf an h\u0323aq\u0101\u02beiq ghaw\u0101mi\u1e0d al-tanz\u012bl. \n3rd ed. Beirut: D\u0101r al-Kutub al-\u02bfArab\u012b, 1407/1986\u201387.\n\nZawadi, B. \u201cImam Abu Hanifah (d. 148 A.H.)\u2014Regarding Rebellion against Unjust Rulers.\u201d \nUnpublished paper. Accessed September 4, 2021. https://www.academia.edu/25169471/\nImam_Abu_Hanifah_d_148_A_H_Regarding_Rebellion_Against_Unjust_Rulers. \n\nZorlu, C. \u00c2lim ve Muhalif: \u0130mam-\u0131 Azam Ebu Hanife\u2019nin Siyas\u00ee Otorite Kar\u015f\u0131s\u0131ndaki Tutumu. \n2nd ed. Istanbul: \u0130z Yay\u0131nc\u0131l\u0131k, 2013.\n\nhttps://www.academia.edu/25169471/Imam_Abu_Hanifah_d_148_A_H_Regarding_Rebellion_Against_Unjust_Rulers\nhttps://www.academia.edu/25169471/Imam_Abu_Hanifah_d_148_A_H_Regarding_Rebellion_Against_Unjust_Rulers", "start_char_idx": 62438, "end_char_idx": 64688, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a82c126d-0c65-4a14-b982-c86594e81fd9": {"__data__": {"id_": "a82c126d-0c65-4a14-b982-c86594e81fd9", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "88570afa-b558-4aa6-aaaa-f31e7db78c88", "node_type": "1", "metadata": {"identifier": "alusur-9328", "author": "\u015eim\u015fek, Ay\u015feg\u00fcl", "title": "Portrait of a Jurist between Obedience and Rebellion: The Case of Ab\u016b \u1e24an\u012bfa", "date": "2022-12-01", "file": "alusur-9328.pdf"}, "hash": "d7e0bd9cbef61e64043a980ddf7c620fc011b5df524b0d79149f5dd5c732cf9c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "51e1fec7-730c-484c-b11c-8d639c97354d", "node_type": "1", "metadata": {}, "hash": "690ae4c295c78fc11054587db80ae7fa47933ff2754ff625d89ffed76ad399ae", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023): 1-44\n\n  Key to the Kingdom:                                                             \nVariation as a Key to Understanding                                          \n\nthe Arabic Gospel Manuscripts\n\nPhilliP W. StokeS\nUniversity of Tennessee, Knoxville\n\n(pstokes2@utk.edu)\n\nAbstract\nThis paper takes a fresh approach to the study of the Arabic Gospel manuscripts. Although considerable \nsuccess has been achieved at mapping out macro-families, there are still large lacunae in our knowledge of the \nArabic Gospels as well as of the linguistic and scribal cultures that produced them. Arabic Gospel manuscripts \nnotoriously vary at every level, and much of the variation is idiosyncratic. In previous work, this variation has \nby and large been considered background noise to be filtered out. In this paper, I study variation in the lexical, \ngrammatical, and orthographic domains in the Gospel of Matthew as attested in twenty-two manuscripts \nbelonging to multiple manuscript families. I use a Principal Component Analysis (PCA) to detect possible \npatterns in the variation. At each level, the variation is patterned in ways that contribute to our understanding \nof the manuscripts and their production. Most significantly, I argue that grammatical variation is not random, \nas previously assumed, and that several distinct grammatical traditions are detectable. I thus show that far \nfrom being an obstacle to the study of the Arabic Gospels, variation is in fact key to fully understanding them.\n\n1. Introduction\n\nScholarly study of the Arabic Gospel manuscript tradition is by now well more than a \ncentury old.1 The bulk of this scholarship has focused on two aspects of the manuscript \ntradition. First, much work has been done on translation efforts in the early Islamic period, \nwith the goal of determining when the earliest translations were produced, and in what \ncontexts. Second, scholars have devoted significant efforts to determining the Vorlagen \nfrom which the Arabic Gospels were translated, identifying the various translation styles \nand techniques used, and establishing families and subgroupings of manuscripts based on \n\n1.  For example, see I. Guidi, Le Traduzioni degli Evangelii in arabo e in etiopico, Atti della reale accademia \ndei Lincei, ser. 4, vol. 4 (Rome: Tipografia della reale accademia dei Lincei, 1888).\n\n\u00a9 2023 Phillip Stokes. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\n\n\n2  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nverbal similarities. Considerable progress has been made,2 especially in the latter endeavor, \nsuch that Hikmat Kashouh in a recent monograph proposes a comprehensive classification \nof a few hundred manuscripts based on lexical similarities.3 \n\nAlthough the state of the field has advanced dramatically, there are still crucial lacunae \nin our understanding of both the relationships between manuscripts and families and \nespecially the scribal practices attested across the corpus. The most immediate reason for \nthese remaining lacunae is the fact that the corpus is characterized by a considerable degree \nof variation in all domains\u2014lexical, grammatical, and orthographic. These overlapping \narenas of variation have led scholars to describe the corpus as rather like a \u201cjungle,\u201d4 or \nindeed a \u201cmassive forest, made up of many trees with intertwined branches.\u201d5 \n\nNumerous studies address the nature of the grammar and orthography attested in \nparticular manuscripts.6 However, these works have typically approached the manuscripts \nwith the assumption that Classical Arabic was, originally at least, the target register, and \nthat differences between Christian Arabic and Classical Arabic were due to mistakes. \nConsequently, instances of non-Classical features, both orthographic and grammatical, \nare cited from each manuscript, but with no systematic description of the distribution of \nmost features in any one manuscript.7 As a consequence, no systematic comparison of the \npatterns of orthographic or grammatical variation across manuscripts in the Arabic Gospels \nhas yet been undertaken.", "start_char_idx": 47, "end_char_idx": 4449, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "51e1fec7-730c-484c-b11c-8d639c97354d": {"__data__": {"id_": "51e1fec7-730c-484c-b11c-8d639c97354d", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a82c126d-0c65-4a14-b982-c86594e81fd9", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "a930dd179f3aa2fa807d822de70aa1cee0efeccf1792408bf8b09bdbe34a9899", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "115c3629-4ea5-4c76-aee2-5883a6d9a159", "node_type": "1", "metadata": {}, "hash": "97055d25ac9be382080528ea17c20e936086b5162bc69ef7989420eecde0834e", "class_name": "RelatedNodeInfo"}}, "text": "The seminal work, which offers a synthesis of features from more \nthan one manuscript, is Joshua Blau\u2019s three-volume grammar. In it, Blau offers general \ncategories of what he considers hyper- and hypo-corrections,8 with a handful of citations \nfrom numerous manuscripts as examples of these trends. However, Blau, too, refrains from \n\n2.  R. Vollandt, \u201cThe Status Quaestionis of Research on the Arabic Bible,\u201d in Studies in Semitic Linguistics \nand Manuscripts: A Liber Discipulorum in Honour of Professor Geoffrey Khan, ed. N. Vidro, R. Vollandt, E.-M. \nWagner, and J. Olszowy-Schlanger, 442\u201367 (Uppsala: Uppsala University Press, 2018).\n\n3.  H. Kashouh, The Arabic Versions of the Gospels: The Manuscripts and Their Families (Berlin: de Gruyter, \n2012). \n\n4.  S. K. Samir, \u201cLa version arabe des \u00e9vangiles d\u2019al-As\u02bfad Ibn al-\u02bfAss\u0101l,\u201d Parole de l\u2019Orient 19 (1994): 441\u2013551, \nat 444. \n\n5.  Kashouh, Arabic Versions, 2.\n6.  Among others, see J. Blau, \u201c\u00dcber einige christlich-arabische Manuskripte aus dem 9. und 10. Jahrhundert,\u201d \n\nLe Mus\u00e9on 75 (1962): 101\u20138; S. Arbache, \u201cUne version arabe des \u00e9vangiles: Langue, texte et lexique\u201d (PhD diss., \nUniversit\u00e9 Michel de Montaigne Bordeaux III, 1994), and subsequently idem, L\u2019\u00c9vangile arabe selon sa\u00efnt Luc: \nTexte du VIIIe si\u00e8cle, copi\u00e9 en 897, \u00e9dition et traduction = al-In\u01e7\u012bl al-\u02bfArab\u012b bi\u0161\u0101rat al-qidd\u012bs L\u016bq\u0101 (Brussels: \n\u00c9ditions Safran, 2012); J. P. Monferrer-Sala, \u201cDos antiguas versiones neotestamentarias \u00e1rabes surpalestinenses: \nSin. ar. 72, Vat. ar. 13 y sus posibles Vorlagen respectivas greco-aljandrina y siriaca de la Pesitta,\u201d Ciudad de Dios \n213, no. 2 (2000): 363\u201387.\n\n7.  This is the case even with otherwise quite meticulous works, such as Arbache\u2019s three-volume dissertation \nstudy of MS Sinai Arabic 72. For example, while Arbache provides statistics and data for his discussion of the \nverbal categories attested in the manuscript, his discussion of, e.g., nominal case is quite sparse, being limited \nto references to the \u201cMiddle Arabic\u201d nature of the text and a few citations of non-Classical tanw\u012bn alif use. He \ndoes not examine the syntactic contexts in which these citations occur or how frequently\u2014if at all\u2014Classical \naccusative marking occurs. See Arbache, \u201cUne version arabe des \u00e9vangiles,\u201d 123\u201324. \n\n8.  J. Blau, A Grammar of Christian Arabic: Based Mainly on South-Palestinian Texts from the First Millennium, \n3 vols. (Louvain: Secr\u00e9tariat du Corpus SCO, 1966\u201367).", "start_char_idx": 4450, "end_char_idx": 6893, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "115c3629-4ea5-4c76-aee2-5883a6d9a159": {"__data__": {"id_": "115c3629-4ea5-4c76-aee2-5883a6d9a159", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "51e1fec7-730c-484c-b11c-8d639c97354d", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "91f8d880256a4047d5a526c017358c7a6ae26f4062fe27e92c310bf7162ad8de", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9ef338e8-9144-4349-bd36-9e759778fa46", "node_type": "1", "metadata": {}, "hash": "e7596f7addbf061e2ef31a225280ae9bb2fb83a74cde882f8c3bb100e1645c88", "class_name": "RelatedNodeInfo"}}, "text": "(Louvain: Secr\u00e9tariat du Corpus SCO, 1966\u201367).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  3\n\nundertaking either analysis of feature distribution within each manuscript or systematic \ncomparison across manuscripts. Ultimately, by treating these features primarily as mistakes \ncaused by the inability of Christian scribes to master aspects of Classical Arabic grammar \nnot active in their dialects, previous studies have conceptualized non-Classical feature \ndistribution (at least implicitly) as basically random within and across manuscripts. \n\nText-critical studies of the Arabic Gospel manuscripts have typically focused almost \nexclusively on lexical similarities to establish relationships between manuscripts.9 Likely \nbecause of the nearly ubiquitous treatment of these texts in grammatical studies, neither \ngrammatical nor orthographic patterns have received direct attention, and indeed in many \ncases they have been considered noise to be filtered out. For example, Kashouh, in discussing \nthe role of linguistic variants in establishing textual relationships between manuscripts of a \nsingle family (his Family K), dismisses them as \u201cvery common grammatical mistakes\u201d (that \nis, non-Classical Arabic variants) which \u201cneed not be taken into consideration.\u201d10 Likewise, \nin the same section he argues that orthographic variation should be filtered out because \n\u201cthere seems to have been no standardized way of spelling some of the words,\u201d and such \nvariants should thus \u201cnot be included among what we call valuable variants.\u201d11 To be sure, \nno single standard existed by which all Gospel manuscripts were composed. Yet this fact has \nresulted in a rather extreme lack of attention to systematic documentation and comparison \nof variation in these domains within and across manuscripts. But the presence of variation \ndoes not entail the absence of meaningful patterns, and claims about grammatical and \northographic mistakes lacking value for text-critical purposes require testing. An approach \nthat has not featured in text-critical studies of the Arabic Gospel manuscript tradition is \nthe study of repeated lexical variation\u2014how the same phrase is translated across multiple \npassages of the same manuscript and where that variation is replicated across manuscripts.\n\nThe goal of this paper is to explore nontraditional approaches and tools for \nconceptualizing and studying the variation attested in every domain of the Arabic Gospel \nmanuscripts, as well as to illustrate how these might nuance, complement, and in some \ncases change our understanding of these manuscripts and the people who produced them. \nSpecifically, I document and test whether and how lexical, grammatical, and orthographic \nvariation form meaningful patterns across Arabic Gospel manuscripts by comparing \ninstances of idiosyncratic variation in each domain. The idiosyncratic lexical variation \nmeasured here consists of different phrases used to translate the phrases \u201cKingdom of God\u201d \nand \u201cKingdom of Heaven\u201d in the Gospel of Matthew, both within and across manuscripts. \nFor grammatical variation, I selected and compared fifty-eight grammatical variants from \neach manuscript, again taken from the Gospel of Matthew. Orthographic variation in this \n\n9.  In addition to Kashouh, Arabic Versions, see, among many others, G. Graf, Geschichte der christlichen \narabischen Literatur, vol. 1, Die \u00dcbersetzungen, Studi e testi 118 (Rome: Biblioteca Apostolica Vaticana, 1944); \nC. Peters, \u201cProben eines bedeutsamen arabischen Evangelien-Textes,\u201d Oriens Christianus 11 (1936): 188\u2013211; \nJ. Valentin, \u201cLes \u00e9vang\u00e9liaires arabes de la biblioth\u00e8que du Monast\u00e8re Ste-Catherine (Mont Sinai): Essai de \nclassification d\u2019apr\u00e8s l\u2019\u00e9tude d\u2019un chapitre (Matth. 28); Traducteurs, r\u00e9viseurs, types textuels,\u201d Le Museon 116 \n(2003): 415\u201377; S. Griffith, The Bible in Arabic: The Scriptures of the \u201cPeople of the Book\u201d in the Language of \nIslam (Princeton, NJ: Princeton University Press, 2013).\n\n10.  Kashouh, Arabic Versions, 215.\n11.  Ibid.; the emphasis is Kashouh\u2019s.\n\n\n\n4  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nstudy involves differences in the spelling of the word malak\u016bt, \u201ckingdom,\u201d as well as the \northographic means by which tanw\u012bn is indicated.", "start_char_idx": 6847, "end_char_idx": 11101, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9ef338e8-9144-4349-bd36-9e759778fa46": {"__data__": {"id_": "9ef338e8-9144-4349-bd36-9e759778fa46", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "115c3629-4ea5-4c76-aee2-5883a6d9a159", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "c9266ade8246a1c1dc96c4ac25e5c2f959519132e0f70237e5200b79c9042c0d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "51698874-e376-4c64-948a-6ce05a31e119", "node_type": "1", "metadata": {}, "hash": "55917ced4cf54b2db21210f312183f7c7bdbadf4d342e226de51b70129f6deb1", "class_name": "RelatedNodeInfo"}}, "text": "These patterns are mapped and compared \nacross twenty-two manuscripts without coding for the family to which they are assigned in \nKashouh\u2019s study. To analyze and visualize the results, I use a Principal Component Analysis \n(PCA), discussed further in Section 2. \n\nI show that in each domain, the variants pattern in meaningful ways that correlate \nin many cases with manuscript family reconstructions established on the basis of lexical \nsimilarity. Idiosyncratic lexical patterns are replicated across manuscripts, sometimes with \ngreat faithfulness, confirming close textual relationships between several families. The \nresults also offer insight into the nature of the grammatical and scribal practices attested \nacross the corpus. Perhaps most significantly, my analysis of grammatical variation reveals \nthe existence of some distinct grammatical traditions, which often correlate with text \nfamilies. Finally, orthographic variation in one sense validates some of Kashouh\u2019s skepticism, \ninsofar as a close study of the orthography of the noun malak\u016bt in Family Jb does not result \nin a meaningful pattern within the family. However, there are nevertheless scribal patterns \nthat connect certain families and that are suggestive of a connection between the circles \nthat produced the manuscripts and distinct scribal subcultures and practices. I conclude \nthat far from being an obstacle to understanding these manuscripts, the variation is in fact \na defining feature and one that is significant both for our understanding of the linguistic \nand scribal background of Christian Arabic manuscripts and for the textual-critical study of \nthe corpus. Documenting and studying such variation should consequently occupy a prime \nposition in any investigation of the corpus.\n\n2. Methodology, Manuscripts, and Manuscript Families\n\nThe scholarship on the comparison of Arabic Gospel manuscripts and the establishment \nof Vorlagen as well as genetic relationships between families based on those Vorlagen is \nlong, and a full review is beyond the scope of the present paper.12 I will take Kashouh\u2019s \nclassification as a starting point and reference other proposals as relevant to the data \npresented below.13 The manuscripts included in this study are listed in Table 1.14\n\n12.  In addition to Kashouh, Arabic Versions, some of the most significant are Guidi, Le Traduzioni degli \nEvangelii; G. Graf, Catalogue de manuscrits arabes chr\u00e9tiens conserv\u00e9s au Caire (Rome: Biblioteca Apostolica \nVaticana, 1934); idem, Geschichte der christlichen arabischen Literatur; A. V\u00f6\u00f6bus, Early Versions of the New \nTestament: Manuscript Studies (Stockholm: Estonian Theological Society, 1954); Blau, \u201c\u00dcber einige christlich-\narabische Manuskripte; idem, \u201cSind uns Reste arabischer Bibel\u00fcbersetzungen aus vorislamischer Zeit erhalten \ngeblieben?,\u201d Le Mus\u00e9on 86 (1973): 67\u201372; A. S. Atiya, \u201cCodex Arabicus (Sinai Arabic Ms. No. 514),\u201d in Homage to \na Bookman: Essays on Manuscripts, Books and Printing Written for Hans P. Kraus on His 60th Birthday Oct. 12, \n1967, ed. H. Lehmann-Haupt, 75\u201385 (Berlin: Mann, 1967); S. H. Griffith, \u201cThe Gospel in Arabic: An Inquiry into \nIts Appearance in the First Abbasid Century,\u201d Oriens Christianus 67 (1983): 126\u201367; S. K. Samir, \u201cLa tradition \narabe chr\u00e9tienne: \u00c9tat de la question, probl\u00e8ms et besoins,\u201d in Actes du premier congr\u00e8s international d\u2019\u00e9tudes \narabes chr\u00e9tiennes, ed. K. Samir, 21\u2013120, Orientalia christiana analecta 218 (Rome: Pont. Institutum Studorum \nOrientalium, 1982); Arbache, \u201cUne version arabe des \u00e9vangiles\u201d; Valentin, \u201cLes \u00e9vang\u00e9liaires arabes.\u201d\n\n13.  For a list of all the manuscripts included in Kashouh\u2019s study along with their proposed families, see \nKashouh, Arabic Versions, 45\u201377. \n\n14.  All of the manuscripts with the exception of Sinai Arabic 106 and Sinai Arabic 84 were accessed via \nthe Sinai Manuscripts Digital Library website, hosted by the UCLA Library and created in partnership with St.", "start_char_idx": 11102, "end_char_idx": 15053, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "51698874-e376-4c64-948a-6ce05a31e119": {"__data__": {"id_": "51698874-e376-4c64-948a-6ce05a31e119", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9ef338e8-9144-4349-bd36-9e759778fa46", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "7687c9fd39791bf9b0107fe16a88f08748cdac2bce8901a7318f1f1a8c07f317", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5d2fdc3c-10df-4e7e-a2fe-0f6dd995f664", "node_type": "1", "metadata": {}, "hash": "c2763f5ffc686ecc5c6bfa122e99a079996a77140c5820563c3ae7055665ee3b", "class_name": "RelatedNodeInfo"}}, "text": "https://sinaimanuscripts.library.ucla.edu/catalog?f%5Bhuman_readable_language_sim%5D%5B%5D=Arabic&q=&search_field=all_fields\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  5\n\nTable 1. Manuscripts included in the study, with their dates and their families according \nto Kashouh.\n\nManuscript Date Family\n\nSinai Arabic 74 9th CE A\n\nSinai Arabic 72 897 CE A\n\nVatican Borg. Arabic 95 9th CE A\n\nSinai Arabic 70 9th CE C\n\nSinai Arabic 75 9th/10th CE D\n\nVatican Borg. Arabic 13 8th/9th CE H\n\nSinai Arabic 115 13th CE Ja\n\nSinai Arabic 106 1056 CE Jb\n\nSinai Arabic 69 1065 CE Jb\n\nVatican Borg. Arabic 71 11th CE Jb\n\nSinai Arabic 84 1262 CE Jb\n\nSinai Arabic 82 1262 CE Jb\n\nSinai Arabic 89 1285 CE Jb\n\nSinai Arabic 90 1281 CE Jb\n\nSinai Arabic 91 1289 CE Jb\n\nSinai Arabic 80 1479 CE Jb\n\nSinai Arabic 76 13th CE Jc\n\nVatican Coptic 9 1204/5 CE K\n\nSinai Arabic 112 1259 CE K\n\nSinai Arabic 147 13th CE K\n\nSinai Arabic 628 1336 CE K\n\nSinai Arabic 68 14th CE K\n\nCatherine\u2019s Monastery of the Sinai, Egypt. For these manuscripts, the viewer provides folio, recto, and verso \ninformation. Sinai Arabic 106 and 84 are not available on this platform, and they were accessed through the \nwebsite of the Library of Congress. For these manuscripts, folio, recto, and verso information is not given, so \nreferences are to the numbers of the images on which the cited examples are found. \n\nhttps://www.loc.gov/collections/manuscripts-in-st-catherines-monastery-mount-sinai/?fa=partof:manuscripts+in+st.+catherine%27s+monastery,+mount+sinai:+microfilm+5014:+arabic", "start_char_idx": 15056, "end_char_idx": 16600, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5d2fdc3c-10df-4e7e-a2fe-0f6dd995f664": {"__data__": {"id_": "5d2fdc3c-10df-4e7e-a2fe-0f6dd995f664", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "51698874-e376-4c64-948a-6ce05a31e119", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "4d35ebc1e4449737b046f17869383607271c6df5d10e5c0df8caeef63ce2d95c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e776f4db-d6ed-4959-8394-82a9a3e6f610", "node_type": "1", "metadata": {}, "hash": "ae03e1be58538919f9a409c8e108f6bb9445fdc2eb007d3a0bbfc726e1dbf504", "class_name": "RelatedNodeInfo"}}, "text": "6  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nThroughout the following sections, \u201cSinai Arabic\u201d is abbreviated SAr.; Vatican Borg. \nArabic is abbreviated Vat. Borg. Ar.; and Vatican Coptic is abbreviated Vat. Copt. The \nmanuscripts are color-coded here according to family, and these colors recur in the charts \nand the PCA visualization below. Note that these proposed manuscript family designations \nare not coded in the analysis in any way.\n\nObviously, the present study does not pretend to be exhaustive; rather, the goal \nis to illustrate the value of such studies and to pave the way for the inclusion of more \nmanuscripts and variants. The manuscripts included in this study were selected on the basis \nof two main criteria, namely online accessibility and manuscript family representation. The \nfamilies represented in my sample include the three that are earliest historically (including \nthe early families A and H) and the two that are most commonly attested in the medieval \nperiod, namely Family J (especially Family Jb, the \u201cMelkite Version\u201d) and Family K (the \n\u201cAlexandrian Vulgate\u201d). Potential manuscripts were also evaluated for their completeness, \nwith every effort made to compare variants from the same verses across manuscripts. For \nthese reasons, three manuscripts (Sinai Arabic 54 and 71 from Family A, and Sinai Arabic 146 \nfrom Family Ja) were omitted, despite being accessible, because of their fragmentary nature.\n\nIn order to measure the variation in each domain that is the objective of this study, \nI created columns in a spreadsheet for each selected manuscript, and rows for the \nbiblical citations in which each included variant occurred. The combination of dozens \nof manuscripts and dozens of features makes it virtually impossible to detect patterns \nby simply looking at the data in spreadsheet form; instead, a tool is required to analyze \nand visualize any patterns that might emerge. In order to detect such patterns as well \nas visualize them in helpful ways, I used a Principal Component Analysis (PCA). A PCA is \nparticularly useful with the kind of high-dimensional data that result from comparison of \nmany variants from nearly two dozen manuscripts. For an excellent lay introduction to PCA \nas well as an example of its use in an analysis of the Quran, see Behnam Sadeghi\u2019s excellent \nstudy.15 For my purposes, the important benefit of this method is that with a data set as \nlarge as the one I use in this study, an attempt to find patterns of correlation in the data \ncan reveal myriad ways in which aspects of the data pattern together.16 A PCA is a tool (if \n\n15.  B. Sadeghi, \u201cThe Chronology of the Qur\u02be\u0101n: A Stylometric Research Program,\u201d Arabica 58 (2011): 210\u201399, \nat 247\u201352.\n\n16.  For the PCAs, I ran each in Python, with the specific PCA functions taken from scikit-learn. Empty cells in \nany manuscript for a particular feature resulted in the row in which the empty cell occurs being omitted from \nthe PCA analysis. These data were nonetheless included in the charts in this study in order to provide as full \na picture of the data as possible. Importantly, in many instances the tables that follow contain more than two \nfeatures. For the sake of presenting the data in this article I have numbered these features 1, 2, 3, etc., but this is \nnot how they were coded. If they had been, whatever feature happened to be coded 2 would have been treated \nas lying halfway between the one coded 1 and the one coded 3. This would, of course, be extremely problematic, \nsince changing the order would result in a completely different distribution. Instead, all the data have been \nbinarized. For example, let us say that the following three features were attested across all manuscripts:\n\n \u02beilay-hi \u201cto him\u201d\n \u02beilay-h\u012b\n \u02beilay-hu", "start_char_idx": 16603, "end_char_idx": 20392, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e776f4db-d6ed-4959-8394-82a9a3e6f610": {"__data__": {"id_": "e776f4db-d6ed-4959-8394-82a9a3e6f610", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5d2fdc3c-10df-4e7e-a2fe-0f6dd995f664", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "db8cceea772b455f035bf30fbc9fcda56641868d94896c3cc146b5cddf149090", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fa8b74aa-bc21-4e4a-8a0a-322ec456486b", "node_type": "1", "metadata": {}, "hash": "eb7ab4e0c4ab3accbd2e566adfb8f6a487d608b3d1786eae91b8029aedaff1c2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  7\n\nadmittedly a rather crude one) for capturing the maximum amount of variance in the data \nand visualizing it plotted across two dimensions.17 In the visualizations, each manuscript \nis color-coded according to its manuscript family (see Table 1 above); however, this family \nidentification was not included in the data. Any clustering is therefore purely a result of the \ndata distribution. The x axis corresponds to the first principal component, which is the one \nthat covers the largest amount of variance in the data. The y axis corresponds to the second \nprincipal component, which covers the second-largest amount of variance in the data. Thus \nproximity along the x axis indicates similarity captured by the first principle component, \nwhereas proximity along the y axis indicates similarity captured by the second principle \ncomponent. Manuscripts that are close on both axes thus attest stronger relationships \nthan those close on just one axis. We turn now to a discussion of the specific variants and \nanalysis of the data.\n\n3. \u201cKingdom of God\u201d and \u201cKingdom of Heaven\u201d: Idiosyncratic Lexical Variation \n\nAs noted earlier (in footnote 9), most studies that have explored the relationships \nbetween Arabic Gospel manuscripts have focused on lexical similarities. In such studies, \na passage or passages are collated and then compared with the same passages in other \nmanuscripts. Identical or very similar lexical and stylistic usages, which can indicate a \nshared textual history, are used to group manuscripts. One weakness of this strategy, as \nKashouh notes in a discussion of subgrouping manuscripts within Family K, is that a scribe\u2019s \nlexical choice in any particular instance might be independent of the same choice made by \nanother scribe\u2014that is, the similarity could be coincidental. Thus, in establishing secure \nrelationships between manuscripts on the basis of shared lexical choices in particular \nplaces in a passage, the more cases, the better: \u201cWhen the number of agreements rises, \nthe level of probability grows.\u201d18 Therefore, many examples from numerous passages are \nneeded to establish a relatively high degree of confidence that the shared lexical choices \nindeed signify shared history.\n\nInstead of simply labeling them 1, 2, and 3 in that order, which would result in \u02beilay-h\u012b being treated as a \nhalfway form between \u02beilay-hi and \u02beilay-hu, each feature is split into three variables. So if a manuscript has \n\u02beilay-hi, the data for that feature are interpreted as follows:\n\n \u02beilay-hi = 1, \u02beilay-h\u012b = 0, \u02beilay-hu = 0\nWhereas another manuscript, which has \u02beilay-h\u012b, is treated thus:\n \u02beilay-hi = 0, \u02beilay-h\u012b = 1, \u02beilay-hu = 0\nThis way, the data\u2014and the distribution of the PCA\u2014are not affected by the numeric assignments given to \n\nthe features. For the specific code used and a step-by-step reproduction of the process, see my GitHub page. \nThe code, written by Hythem Sidky, can be found here. I also thank Marijn van Putten for his very valuable \nassistance in adapting the code to suit the analyses conducted in this study. Any errors in the PCAs and analyses \nof the data are mine alone. \n\n17.  For a similar use of PCA and its visualization in studying multiple features, see M. van Putten and H. Sidky, \n\u201cPronominal Variation in Arabic among the Grammarians, Quranic Reading Traditions, and Manuscripts,\u201d in \n\u201cFormal Models in the History of Arabic Grammatical and Linguistic Tradition,\u201d ed. R. Villano, special issue, \nLanguage and History 65, no. 1 (forthcoming).\n\n18.  Kashouh, Arabic Versions, 215.\n\nhttps://github.com/pwstokes/Key-to-the-Kingdom\nhttps://github.com/hsidky/quranic_pronouns", "start_char_idx": 20396, "end_char_idx": 24085, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fa8b74aa-bc21-4e4a-8a0a-322ec456486b": {"__data__": {"id_": "fa8b74aa-bc21-4e4a-8a0a-322ec456486b", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e776f4db-d6ed-4959-8394-82a9a3e6f610", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "296fc61d43988b2fe08705fe356cc6f7694bae63119dbf2c332dc356ead24615", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "226362f2-dff5-428d-ac27-5c036b1103ec", "node_type": "1", "metadata": {}, "hash": "b48ccfec7a7eb0c849a92e9ade48a8278d00e7fcf98f17a555bda27aea60abf3", "class_name": "RelatedNodeInfo"}}, "text": "8  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nA related but distinct method, which does not suffer from the same limitation and can \nthus play a significant role in text-critical analysis of the manuscripts, is to investigate a \nparticular word or phrase across a manuscript, compare how it is translated (or spelled; see \nSection 5 below) within a manuscript, and determine whether that same pattern is attested \nin other manuscripts. Good examples from the Gospels of phrases that occur frequently \nand whose distribution is frequently idiosyncratic are the phrases \u201cKingdom of God\u201d and \n\u201cKingdom of heaven.\u201d Five variations in Arabic of the latter phrase are attested in the Gospel \nof Matthew in at least one (and usually more) of the twenty-two manuscripts included in my \nstudy (see Table 1); in total, the phrase occurs thirty-seven times in the Gospel of Matthew. \nIn these variants, three words are used for \u201ckingdom\u201d (mulk, malak\u016bt, and mamlakah), and \nboth singular and plural forms of the word \u201cheaven\u201d (sam\u0101\u02be and sam\u0101w\u0101t) appear. The five \nvariants are the following:\n\n1. mulk al-sam\u0101\u02be\n2. mulk al-sam\u0101w\u0101t\n3. malak\u016bt al-sam\u0101\u02be\n4. malak\u016bt al-sam\u0101w\u0101t\n5. mamlakat al-sam\u0101w\u0101t (mamlakat al-sam\u0101\u02be not attested)\n\nSome manuscripts, such as Vat. Borg. Ar. 13, SAr. 70, and SAr. 75, use a single phrase \neach for \u201cKingdom of God\u201d and \u201cKingdom of heaven.\u201d However, in most of the manuscripts \nincluded in this study, more than one phrase is used, especially for \u201cKingdom of heaven.\u201d \nIn some cases, the manuscripts use one and the same word for \u201ckingdom\u201d but render the \nword \u201cheaven\u201d variously in the singular and in the plural. This is the case in SAr. 112, \n147, 68, and 628 and in Vat. Copt. 9. In the remaining manuscripts, both \u201ckingdom\u201d and \n\u201cheaven\u201d vary. This point is significant and bears repeating: the ways in which the same \nphrase is translated vary within a single manuscript. This is the kind of lexical variation \nstudied here, not simply the use of one or another of these phrases to translate the phrase. \nIf this lexical variation is idiosyncratic, dependent on the tastes of individual scribes, we \nwould expect little meaningful clustering to occur. That is, the variation in one manuscript \nshould not mirror that of another. On the other hand, meaningful clustering, especially in \ncases in which manuscripts contain multiple variants, is highly unlikely to be due to chance \nand is suggestive of a strong textual relationship. Table 2 shows the distribution of the \nfive possible variants across the twenty-two manuscripts. In the table, 1 = mulk al-sam\u0101\u02be, \n2 = mulk al-sam\u0101w\u0101t, 3 = malak\u016bt al-sam\u0101\u02be, 4 = malak\u016bt al-sam\u0101w\u0101t, and 5 = mamlakat \nal-sam\u0101w\u0101t. Cells left empty indicate that another phrase is used (see Table 3 below). A dash \n(\u2013) indicates that the manuscript does not contain any phrase in that location.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  9\n\nTable 2. \u201cKingdom of heaven\u201d variants in the Gospel of Matthew across manuscripts.\n\nText MS\nV13 74 72 V95 70 75 115 106 69 V71 84 82 89 90 91 80 76 112 147 68 628 V9\n\n3:2 3 1 2 2 1 3 2 1 3 3 3 3 3 3 \u2013 3 5 1 4 4 4 4\n\n4:17 3 1 2 2 1 3 4 3 3 3 3 3 3 3 \u2013 3 2 3 3", "start_char_idx": 24088, "end_char_idx": 27259, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "226362f2-dff5-428d-ac27-5c036b1103ec": {"__data__": {"id_": "226362f2-dff5-428d-ac27-5c036b1103ec", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": 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"metadata": {}, "hash": "82ba6b43e48c337f278aad9e6110056d77effd41c770afcf5791492c8f4c104c", "class_name": "RelatedNodeInfo"}}, "text": "3 3 3 3 3 \u2013 3 2 3 3 4 4 4\n\n5:3 3 1 1 3 1 3 2 3 3 3 3 3 3 3 3 3 2 3 4 4 4 4\n\n5:10 3 1 1 3 1 3 2 3 3 \u2013 3 3 3 3 3 3 2 4 4 4 4 4\n\n5:12 \u2013 \u2013 \u2013 \u2013 \u2013 \u2013 \u2013 3 3 \u2013 \u2013 3 3 \u2013 \u2013 1 \u2013 \u2013 \u2013 \u2013 \u2013 \u2013\n\n5:19a 3 2 2 4 1 3 4 3 3 \u2013 3 3 3 3 3 3 2 4 4 4 4 4\n\n5:19b 3 2 2 2 1 3 2 3 3 \u2013 3 3 3 3 3 3 2 4 4 4 \u2013 4\n\n5:20 3 2 2 2 1 3 3 3 3 \u2013 3 3 3 3 3 3 2 3 4 4 4 4\n\n7:21 3 2 2 2 1 3 3 1 1 1 1 1 1 1 1 2 4 4 3 4 4 4\n\n8:11 3 2 2 2 1 3 3 1 1 1 1 1 1 1 1 1 3 3 4 4 4 4\n\n10:7 4 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 4 4 3 4 4 4\n\n11:11 3 1 1 1 1 3 3 1 3 1 1 1 1 1 1 1 4 5 4 3 3 4\n\n11:12 3 2 2 1 \u2013 \u2013 3 1 1 1 1 1 1 1 1 1 4 \u2013 3 3 4 4\n\n12:28 3 3 \u2013 \u2013\n\n13:11 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 4 2 4 4 4 4\n\n13:24 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 4 4 4 4 4 4\n\n13:31 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 3 4 4 4 4 4\n\n13:33 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 3 4 4 4 4 4\n\n13:44 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 4 3 4 4 4 4\n\n13:45 3 2 2 1 1 3 3 3 3 3 3 3 3 3 3 3 4 3 4 4 4 4\n\n13:47 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 4 3 4 4 4 4\n\n13:52 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 2 3 3 4 4\n\n16:19 3 2 2 1 1 3 4 3 3 3 3 3 3 3 3 3 4 3 4 4 4 4\n\n18:1", "start_char_idx": 27240, "end_char_idx": 28294, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e64d34af-0e94-4c35-bff7-359e85b72bae": {"__data__": {"id_": "e64d34af-0e94-4c35-bff7-359e85b72bae", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "226362f2-dff5-428d-ac27-5c036b1103ec", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "d67822476dfc5fca202bf2765678a23b5b5289191435ed631ded0496c95fdbcd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "78608145-f408-43d0-985b-0ff67b424792", "node_type": "1", "metadata": {}, "hash": "41bb65d5f9d3b93b917462e9f1501e21f0b3656abf7d2455d4b266082c4e348c", "class_name": "RelatedNodeInfo"}}, "text": "3 3 4 3 4 4 4 4\n\n18:1 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 2 3 4 4 4 4\n\n\n\n10  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n18:3 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 2 4 4 4 4\n\n18:4 3 \u2013 \u2013 2 1 3 3 1 1 3 3 1 1 1 3 1 2 4 4 4 4 4\n\n18:23 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 4 3 4 4 4 4\n\n19:12 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 4 4 4 3 4\n\n19:14 3 2 2 2 1 3 3 3 3 3 3 3 3 4 3 3 4 3 \u2013 \u2013 4 4\n\n19:23 3 2 2 2 1 3 3 1 1 1 1 1 1 1 1 3 4 3 3 3 4 4\n\n19:24 4 3 3 3 3 3 3\n\n20:1 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 4 3 4 4 4 4\n\n21:31 3 3 3 3 3 3 3 3 3\n\n21:43 3 3 3 3 3\n\n22:2 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 4 3 3 3 4 4\n\n23:13 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 4 3 3 3 4 4\n\n25:1 3 2 2 2 1 3 3 3 3 3 3 3 3 3 3 3 4 3 4 4 4 4\n\nIn five verses, Matthew 6:33, 12:28, 19:24, 21:31, and 21:43, the Vorlagen read \u201cKingdom \nof God.\u201d In the latter four verses, at least one of the manuscripts included here replaces \nthis phrase with some version of \u201cKingdom of heaven.\u201d In Matthew 6:33, however, all \nmanuscripts have a variant of \u201cKingdom of God.\u201d In Table 3, the variants of \u201cKingdom of \nGod\u201d across the manuscripts are tabulated: 1= mulk all\u0101h, 2 = malak\u016bt all\u0101h. As in Table 2, \nempty cells indicate another phrase is used, and a dash marks the absence of any phrase in \nthat location.\n\nTable 3. \u201cKingdom of God\u201d variants in the Gospel of Matthew across manuscripts.", "start_char_idx": 28273, "end_char_idx": 29597, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "78608145-f408-43d0-985b-0ff67b424792": {"__data__": {"id_": "78608145-f408-43d0-985b-0ff67b424792", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e64d34af-0e94-4c35-bff7-359e85b72bae", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "371c459ce9457e3571e019c75e10cce0fb6753fae34234f4ed2e79119e4f8fbd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "22b6d3ae-dc38-401e-9da4-e30433d9ae1e", "node_type": "1", "metadata": {}, "hash": "b9ebe18df95897362c84147d38da109aa2403f4b79513b165e7d1a8454e11ca8", "class_name": "RelatedNodeInfo"}}, "text": "Table 3. \u201cKingdom of God\u201d variants in the Gospel of Matthew across manuscripts.\n\nText MS\nV13 74 72 V95 70 75 115 106 69 V71 84 82 89 90 91 80 76 112 147 68 628 V9\n\n6:33 2 1 1 1 1 2 2 1 \u2013 1 1 1 1 1 1 1 2 2 \u2013 2 2 2\n\n12:28 1 1 1 1 2 2 2 2 2 2 2 2 2 2 2 2 \u2013 2 2 2\n\n19:24 2 1 1 1 2 2 2 2 2 2 2 1 2 2 2\n\n21:31 1 1 1 1 2 2 2 2 2 2 2 2 2\n\n21:43 2 1 1 1 1 2 2 2 2 2 2 2 2 2 2 2 2\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  11\n\nFor this PCA, I concatenated both of these tables instead of running only one or the other \nor both separately. The results of the PCA of the data are displayed in Figure 1.\n\nFig. 1. Lexical variation in \u201cKingdom of heaven\u201d/\u201cKingdom of God\u201d across manuscripts.19\n\nIt is immediately clear that there are obvious clusters, which largely correspond to \npreviously proposed manuscript families. As already noted, the variation characteristic \nof many of these families, especially Family J and Family A, is based on the replication \nacross manuscripts of idiosyncratic patterns within manuscripts. There is no doubt that \nthe clustering in these cases reflects the respective scribes\u2019 reliance on a shared exemplar, \nwhich, at least in the case of these phrases, the scribes followed quite closely. Although \nscribes generally felt fairly free to make lexical changes or updates to the exemplar, these \nphrases, which are perhaps a bit less salient than other, more stylistically or theologically \n\n19.  The first principal component accounts for 38.1% of the variation and the second principal component \nfor 22.3%, so a total of 60.4% of the variation in the data is accounted for by the two principal components.", "start_char_idx": 29518, "end_char_idx": 31162, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "22b6d3ae-dc38-401e-9da4-e30433d9ae1e": {"__data__": {"id_": "22b6d3ae-dc38-401e-9da4-e30433d9ae1e", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "78608145-f408-43d0-985b-0ff67b424792", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "18cb4474ef35f93102216d53fb4f9cc512fa1837d792fe4f69a9b2226ab9baea", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "45901058-b245-4256-b650-ca029fddfff8", "node_type": "1", "metadata": {}, "hash": "279f1db8d77fa5b6ff5931a27deed33ec692d66f78b23823cfc413b318db023f", "class_name": "RelatedNodeInfo"}}, "text": "12  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nloaded terms, fly under the radar, as it were. They can thus serve as a highly meaningful \nindicator or marker of family identity when future manuscripts are sorted into these \nfamilies.\n\nFirst, it is important to note that, with a few exceptions (discussed below), relying solely \non the variation in this phrase within and across manuscripts replicated the subgroupings \nfrom Kashouh\u2019s work. Indeed, several of the proposed manuscript families and subfamilies \nof which multiple manuscripts were included in my study emerged as strongly related, \nespecially Family A (colored blue) as well as the large subfamily Jb (colored green). Family \nK (colored purple), a large and eclectic family, shows some clustering, especially between \nSAr. 68, Sar. 628, and Vat. Copt. 9; SAr. 147 is an outlier of this cluster and SAr. 112 a much \nfurther outlier. SAr. 115, the representative of Kashouh\u2019s family Ja (colored yellow), is much \ncloser to Jb than it is to Jc, which is represented by SAr. 76 (colored aqua). \n\nSecond, families A, Jb, and K exhibit the most lexical variation in the translation of these \nphrases, which makes their results especially significant. The manuscripts of families A \nand Jb are especially closely clustered. Such strong clustering, defined by such idiosyncratic \nlexical variation, cannot be the result of chance. It therefore must be the result of textual \nrelationships and dependence on a shared exemplar, which was often copied, at least in \nthese cases, with great faithfulness. On the other hand, the close clustering of SAr. 75 \n(Family C, colored orange) and Vat. Borg. Ar. 13 (Family H, colored gray) is very possibly \ndue to chance, insofar as they both used the same phrases throughout (malak\u016bt al-sam\u0101\u02be \nand malak\u016bt all\u0101h)\u2014an overlap that is as likely to be due to independent preference for \nthese phrases as it is to reflect a shared textual exemplar. Family K, as noted above, is a \nrather eclectic family, and thus we see close relationships between some of the family\u2019s \nmanuscripts (e.g., Vat. Copt. 9 and SAr. 68 and 628) but not others (e.g., SAr. 112 and SAr. \n147).\n\nThis approach has limits, of course, chief among them that it cannot always distinguish \ndifferent families. The results above group families C and H together, but although a \nrelationship between the two families is possible, it is far from certain, since it is also \npossible that the similarity represents an independent preference for the singular phrase \nused in both. In such cases, it is preferable to use other methods to supplement this kind of \nanalysis.\n\nI have argued that the study of replicated lexical idiosyncrasies can serve as a valuable \ntool for text-critical studies. It is important to note that the above comparison involved \nmanuscripts that, according to most scholars, belong to separate language families. It is \nworth exploring briefly whether the same idiosyncrasies, insofar as they are not always \nreplicated exactly, might be helpful for further grouping manuscripts from the same (sub)\nfamily. I tested this possibility on Family J, then further on Subfamily Jb, and finally on \nFamily K. I chose these families because they were the families represented in my study \nwith the largest number of manuscripts. Figure 2 illustrates the results of a PCA of Family \nJ.20 It recreates the preexisting subgroupings of the family quite neatly: the manuscripts of \nFamily Jb cluster together, whereas those of Ja and Jc stand apart from them and from each \nother.\n\n20.  The first principal component captured 56% and the second principal component 18% of the variation. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  13\n\nFig. 2. PCA of \u201cKingdom of God\u201d/\u201cKingdom of heaven\u201d variation within Family J\n\nFig. 3. PCA of \u201cKingdom of God\u201d/\u201cKingdom of heaven\u201d variation within Family Jb.", "start_char_idx": 31166, "end_char_idx": 35051, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "45901058-b245-4256-b650-ca029fddfff8": {"__data__": {"id_": "45901058-b245-4256-b650-ca029fddfff8", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "22b6d3ae-dc38-401e-9da4-e30433d9ae1e", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "82d858a45bd7f4d4721183f8361036a350700474132acbee3d83c31fd3481e27", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "77d82a93-2641-4ade-80a4-208319059c5d", "node_type": "1", "metadata": {}, "hash": "2a7af6b9f68952cca92ce5045678a60beb099ba173562036a4182cc21076932c", "class_name": "RelatedNodeInfo"}}, "text": "14  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nAn analysis of just Family Jb produced the results shown in Figure 3.21 The manuscripts \nSAr. 82, SAr. 84, SAr. 90, and SAr. 106 cluster rather closely, with SAr. 89 an outlier of this \ngroup. SAr. 68, SAr. 91, and especially SAr. 80 are greater outliers. As will be seen in Sections \n4 and 5 below, SAr. 69 and SAr. 80 diverge in other ways, too, from the norms of the group. \n\nFig. 4. PCA of \u201cKingdom of God\u201d/\u201cKingdom of heaven\u201d variation within Family K.\n\n     \n\nFinally, a study of Family K provided the results seen in Figure 4.22 Three of the five \nmanuscripts (SAr. 68, SAr. 628, and Vat. Copt. 9) cluster together; two others (SAr. 147 and \nSAr. 112) are outliers. As with the outliers in Family Jb, SAr. 147 and SAr. 112 are outliers \nfrom the other three in other ways as well (as discussed in Sections 4 and 5). It should be \nnoted here that Family K is the largest of Kashouh\u2019s families, so more manuscripts would \nideally be included to get a more nuanced picture of the family. However, these results\u2014\nand those from Family J and Subfamily Jb\u2014suggest that this approach is potentially useful \nfor grouping manuscripts within families as well as across them. \n\n21.  The first principal component captured 29% and the second principal component 24% of the variation. \nIn order to capture the maximal amount of variation, I have omitted from this analysis Vat. Borg. Ar. 71, which \nis missing the first six instances of these phrases. As mentioned above, any empty cell in any column triggered \nthe elimination of the entire row of variants from inclusion in the analysis. \n\n22.  The first principal component captured 62% and the second principal component 27% of the variation.", "start_char_idx": 35055, "end_char_idx": 36800, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "77d82a93-2641-4ade-80a4-208319059c5d": {"__data__": {"id_": "77d82a93-2641-4ade-80a4-208319059c5d", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "45901058-b245-4256-b650-ca029fddfff8", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "155e5947dc8565a5670824eb75a79d17238211e63d2bebd5a56c45b4220fc0db", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ecb3242a-88c3-4e3d-8007-d24bba5729de", "node_type": "1", "metadata": {}, "hash": "590a7dc54bfdad7f1fec2a7adbafa551ee9aabf51f89ce5bfc3d63b416e852e0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  15\n\nThe present approach is thus most helpful when a particular word or phrase is repeated \nmultiple times within or across the Gospels and when several words or phrases are used \nto translate it. When attested, idiosyncratic lexical variation can pattern meaningfully, as \ndemonstrated here. The fact that these thirty-eight variants replicate to a large degree the \nfindings of a study as detailed as Kashouh\u2019s is indicative of the potential usefulness of this \napproach.\n\n4. Grammatical Variation within and across Manuscripts and Families\n\nFor all practical purposes, the modern study of the grammar of Christian Arabic \ncorpora began with\u2014and is still defined by\u2014Blau\u2019s three-volume work on the subject.23 \nBlau categorized these manuscripts as Middle Arabic, which he approached through the \nlens of Classical Arabic, focusing on those elements that are non-Classical. He provided \nno quantitative or frequency data, instead pulling examples of non-Classical features \nfrom various manuscripts. These are typically explained as either dialectalisms or \nhypercorrections.24 It is important to note the implications of such a treatment: features \nare considered important only insofar as they indicate imperfect attempts to write Classical \nArabic. No manuscript in Blau\u2019s grammar is treated in toto, and there is no effort to trace \nthe distribution of the non-Classical features.25 \n\nBlau\u2019s framework was based on the belief that pre-Islamic Arabic had by and large \nbeen homogeneous, essentially identical to Classical Arabic, which led Blau to assume \nthat Classical Arabic, and specifically a version of Classical Arabic equivalent to textbook \ndescriptions like that of Wright26 or Fischer,27 should form the default grammar against \nwhich any corpus is analyzed.28 Despite their differences in other areas, most scholars of \n\n23.  Blau, Grammar of Christian Arabic.\n24.  Hypercorrections are grammatically incorrect forms that result from a writer\u2019s attempt to use a \n\nprestigious form, usually one that differs from a dialectalism. For a discussion of these forms, see J. Blau, On \nPseudo-Corrections in Some Semitic Languages (Jerusalem: Israel Academy of Sciences and Humanities, 1970); \nB. Hary, \u201cHypercorrection,\u201d in Encyclopedia of Arabic Language and Linguistics, ed. K. Versteegh, vol. 2, 275\u201379 \n(Leiden: Brill, 2007).\n\n25.  A good example of such impressionistic description is provided by Blau\u2019s discussion of features that \nsupposedly distinguish Christian Arabic from other Middle Arabic varieties, such as Judeo-Arabic. In numerous \nplaces he claims that a feature, such as purported traces of living Aramaic (p. 55), is \u201cnot rare.\u201d But we are \nnot told how frequent such features are, whether they are equally frequent in texts from a certain period, or \nwhether they are equally frequent in translated and original texts. Blau\u2019s implicit claim is that they are found \nmore frequently in Christian Arabic than in Judeo-Arabic, but he offers no quantitative comparisons between \nrepresentatives of the two corpora. \n\n26.  W. Wright, Arabic Grammar (1896\u201398; repr., Mineola, NY: Dover, 2005).\n27.  W. Fischer, A Grammar of Classical Arabic, trans. Jonathan Rodgers (New Haven, CT: Yale University \n\nPress, 2002). \n28.  Blau, Grammar of Christian Arabic, 19\u201320; idem, \u201cThe Beginnings of the Arabic Diglossia: A Study of \n\nthe Origins of Neoarabic,\u201d Afroasiatic Linguistics, no. 4 (1977): 1\u201328; idem, A Handbook of Early Middle Arabic \n(Jerusalem: Hebrew University of Jerusalem, 2002), 14\u201322.\n\n\n\n16  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nChristian Arabic have adopted this framework, explicitly or implicitly,29 assuming that \nsince the manuscripts were written in Middle Arabic, any non-Classical features were \nunintentional, caused by imperfect knowledge.", "start_char_idx": 36805, "end_char_idx": 40654, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ecb3242a-88c3-4e3d-8007-d24bba5729de": {"__data__": {"id_": "ecb3242a-88c3-4e3d-8007-d24bba5729de", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "77d82a93-2641-4ade-80a4-208319059c5d", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "a77fbf700b63cf980dc22944e06adca198e46200f93730ea501ab7be55ebd186", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4cdc1813-d9d2-4580-8f88-849104311f03", "node_type": "1", "metadata": {}, "hash": "abfa412ca670c2fef80aac061972c7b4e803f37c4e793f674027744240ba0122", "class_name": "RelatedNodeInfo"}}, "text": "Insofar as the imperfections reflected an \nindividual scribe\u2019s knowledge (or lack thereof) of Classical Arabic, the Middle Arabic features \nwere bound to be random.30 \n\nThe foregoing approach relies on a historical model of Arabic that posits that pre-Islamic \nArabic was largely equivalent to Classical Arabic, that the Quran was composed in Classical \nArabic (or perhaps a poetic koin\u00e9 combining various Classical features), and that this \nvariety of Arabic was the prestige variety in the early Islamic period.31 However, these \nassumptions have all become extremely problematic in light of advances in the study \nof the early history of Arabic. For example, it has become clear that pre-Islamic Arabic \nwas quite diverse.32 Further, Classical Arabic, as described by the grammarians, is itself \nlinguistically heterogeneous.33 And evidence from other corpora, especially the Damascus \nPsalm Fragment, demonstrates that non-Classical Arabic varieties were prestigious in the \n\n29.  See, for example, Samir, \u201cLa tradition arabe chr\u00e9tienne,\u201d 58; Kashouh, Arabic Versions, 6\u20138; M. L. Hj\u00e4lm, \nChristian Arabic Versions of Daniel: A Comparative Study of Early MSS and Translation Techniques in MSS Sinai \nAr. 1 and 2 (Leiden: Brill, 2016), 371, n. 206; J. Grand\u2019Henry, \u201cLe moyen arabe dans les manuscrits de la version \narabe du discours 40 de Gr\u00e9goire de Nazianza,\u201d in Moyen arabe et vari\u00e9t\u00e9s mixtes de l\u2019arabe \u00e0 travers l\u2019histoire: \nActes du premier colloque international (Louvain-la-Neuve, 10\u201314 mai 2004), ed. J. Lentin and J. Grand\u2019Henry, \n181\u201391 (Louvain-la-Neuve: Peeters, 2008); P. Bengtsson, Two Arabic Versions of the Book of Ruth: Text Edition \nand Language Studies (Lund: Lund University Press, 1995), 85\u201394. \n\n30.  A reviewer of this article suggested that scholars in general would not assume that grammatical \nvariation would necessarily be random. However, I do not see how one can draw another conclusion from the \nworks and discussion outlined above. Indeed, if grammatical variation were seen to be patterned, it would be \nimportant to determine how it was patterned, which is a primary goal of this paper. No one to my knowledge \nhas done this. It thus seems difficult to conclude anything other than that scholars have treated grammatical \nvariation as implicitly idiosyncratic and random. This is exemplified in, e.g., Kashouh\u2019s introduction, in which \nhe states, regarding \u201clinguistic limitations\u201d to the study of the Arabic Gospel manuscripts, that \u201cin the earliest \nmanuscripts, generally speaking, there seems to be no effort in producing a linguistic homogenous [sic] text. \nMoreover, there was no systematic linguistic rules, neither syntactical nor orthographical, that the scribes were \nfollowing or even wanted to follow\u201d; Kashouh, Arabic Versions, 7 (emphasis his).\n\n31.  For example, Kashouh makes this explicit when he claims that linguistic corrections were introduced in \norder to bring the language \u201cclose to the classical [sic] Arabic\u201d; Kashouh, Arabic Versions, 7. \n\n32.  For example, Arabic inscriptions written in the Safaitic and Hismaic scripts attest to numerous non-Classical \nArabic features, some archaic and others innovative; see A. Al-Jallad, An Outline of the Grammar of the Safaitic \nInscriptions (Leiden: Brill, 2015); idem, \u201cThe Earliest Stages of Arabic and Its Linguistic Classification,\u201d in The \nRoutledge Handbook of Arabic Linguistics, ed. E. Benmamoun and R. Bassiouney, 315\u201331 (New York: Routledge, \n2018). Van Putten and I have argued that the language underlying the Quranic Consonantal Text typifies the \ndialects of the Hijaz and differs from Classical Arabic in numerous ways; M. van Putten and P. W. Stokes, \u201cCase \nin the Qur\u02be\u0101nic Consonantal Text,\u201d Wiener Zeitschrift f\u00fcr die Kunde des Morgenlandes 108 (2018): 143\u201379.\n\n33.", "start_char_idx": 40655, "end_char_idx": 44445, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4cdc1813-d9d2-4580-8f88-849104311f03": {"__data__": {"id_": "4cdc1813-d9d2-4580-8f88-849104311f03", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ecb3242a-88c3-4e3d-8007-d24bba5729de", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "5e0699cfa5cbe73d3c0d2580d56f8289c8ff11c81067035e53733cf908fdee6e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "18aa9e61-b108-4184-8b03-44adf482c855", "node_type": "1", "metadata": {}, "hash": "74cb0666d0d11e674b85fff5454112bcc044ba18e86c93c08b3bd0c48ba5662f", "class_name": "RelatedNodeInfo"}}, "text": "33.  The grammatical variation assembled in S\u012bbawayh\u2019s Kit\u0101b and al-Farr\u0101\u02be\u2019s Lu\u0121\u0101t al-Qur\u02be\u0101n attest to this \ndiversity, as does the Quran and its reading traditions; see, e.g., M. van Putten, \u201cArabe 334a: A Vocalized Kufic \nQuran in a Non-canonical Hijazi Reading,\u201d Journal of Islamic Manuscripts 10 (2019): 327\u201375; idem, Quranic \nArabic: From Its Hijazi Origins to Its Classical Reading Traditions (Leiden: Brill, 2022), 47\u201398.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  17\n\nearly Islamic Levant.34 We can thus no longer assume that pre-Islamic Arabic was equivalent \nwith Classical Arabic, that Classical Arabic itself\u2014even as a target\u2014consisted of a single \nset of features, or that there were no other prestigious varieties with which scribes might \ninteract when composing a text or a translation.\n\nPerhaps most significantly, Middle Arabic is only a negatively defined category, which \n\u201cencompasses all the attested written layers of the language which can be defined as \nentirely belonging neither to Classical Arabic nor to colloquial Arabic.\u201d35 Middle Arabic, \ninsofar as it represents the mixing of various registers and/or varieties, is a sociolinguistic \nphenomenon that has likely always existed.36 Authors of medieval Middle Arabic texts \nincorporated any number of registers and varieties when composing texts,37 and they did \nso in patterned ways in various places and times.38 Numerous systematic norms have been \nidentified in different corpora, and in some cases these persisted over long periods of time.39 \nAnd crucially, although features associated with what we think of as Classical Arabic were \nclearly part of the spectrum along which many Middle Arabic authors worked, they were \nnot the only \u201chigh-register\u201d forms from which authors might select.40 In other words, the \nclaim that authors of Middle Arabic were incompetent at producing Classical Arabic is, in \nmost cases, unwarranted and untenable.41 Thus, the fact that the Gospels are written in \nMiddle Arabic simply indicates that they are not written in Classical Arabic; it does not \nentail that their authors were targeting Classical Arabic, nor that the variation in them is \nnot patterned.\n\nAnother, related claim that serves as a reason for the relative lack of attention to the \ncomparative grammar of the Gospels, in particular, is the scholarly belief that the Gospels\u2019 \nstatus as translations makes their grammar somehow different from \u201creal\u201d Arabic, however \nconceived. For example, Blau claims that \u201cmost of the ChA [= Christian Arabic] texts are \ntranslations from Greek and Syriac, sometimes (especially the translations of the Holy Writ) \n\n34.  A. Al-Jallad, The Damascus Psalm Fragment: Middle Arabic and the Legacy of Old \u1e24ig\u0101z\u012b (Chicago: Oriental \nInstitute, 2020).\n\n35.  J. Lentin, \u201cMiddle Arabic,\u201d in The Encyclopedia of Arabic Language and Linguistics, ed. K. Versteegh, vol. \n3, 215\u201324 (Leiden: Brill, 2008), at 216.\n\n36.  G. Khan, \u201cMiddle Arabic,\u201d in Semitic Languages: An International Handbook, ed. S. Weninger et al., \n817\u201335 (Berlin: de Gruyter, 2011), at 817.\n\n37.  Lentin, \u201cMiddle Arabic,\u201d 217\u201318.\n38.  A. Bellem and G. R. Smith, \u201c\u2018Middle Arabic\u2019? Morpho-syntactic Features of Clashing Grammars in a \n\nThirteenth-Century Arabian Text,\u201d in Languages of Southern Arabia: Papers from the Special Session of the \nSeminar for Arabian Studies Held on 27 July 2013, supplement to Proceedings of the Seminary for Arabian \nStudies 44, ed. O. Elmaz and J. C. E. Watson, 9\u201317 (Oxford: Archaeopress, 2014).\n\n39.  J. Lentin and J. Grand\u2019Henry, introduction to Lentin and Grand\u2019Henry, Moyen arabe et vari\u00e9t\u00e9s mixtes, \nxvii - xxiii, at xviii\u2013xx.\n\n40.", "start_char_idx": 44442, "end_char_idx": 48104, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "18aa9e61-b108-4184-8b03-44adf482c855": {"__data__": {"id_": "18aa9e61-b108-4184-8b03-44adf482c855", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4cdc1813-d9d2-4580-8f88-849104311f03", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "39d63616f18fb78f917d91507a61c96fe0dd7d7a05b73ec7b0a36eaa51aaf8af", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "67a5a6ae-b5d8-46b5-9a6c-43fdfd282d18", "node_type": "1", "metadata": {}, "hash": "d32e0e6b81f11879b48be3dbe684910cd37fdfd06a3525a19336a8ef074bb0a8", "class_name": "RelatedNodeInfo"}}, "text": "40.  P. W. Stokes, \u201cIn the Middle of What? A Fresh Analysis of the Language Attested in the Judaeo-Arabic \nCommentary on Pirq\u00ea \u02be\u0100v\u014d\u1e6f (The Sayings of the Fathers), Middle Arabic, and Implications for the Study of \nArabic Linguistic History,\u201d Journal of Semitic Studies 66, no. 2 (2021): 379\u2013411.\n\n41.  J. den Heijer, \u201cIntroduction: Middle and Mixed Arabic, A New Trend in Arabic Studies,\u201d in Middle Arabic \nand Mixed Arabic: Diachrony and Synchrony, ed. L. Zack and A. Schippers, 1\u201326 (Leiden: Brill, 2012), at 11.", "start_char_idx": 48101, "end_char_idx": 48614, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "67a5a6ae-b5d8-46b5-9a6c-43fdfd282d18": {"__data__": {"id_": "67a5a6ae-b5d8-46b5-9a6c-43fdfd282d18", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "18aa9e61-b108-4184-8b03-44adf482c855", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "0f176bbcf9468bb6a26eea89670dee541da35bb318c9a60949ff6ae84ee38df0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a0640ee7-6e2d-44e7-80ba-ca9a05c1518d", "node_type": "1", "metadata": {}, "hash": "1f2e4f59bc82d6aa4b85b6006ee6ce64c571f8c4428de600d7da3613a67183d3", "class_name": "RelatedNodeInfo"}}, "text": "18  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nso awkward and literal that they are hardly worthy of being called Arabic at all.\u201d42 More \nrecently, in his article on the status quaestionis of Arabic Bible research, Ronny Vollandt \nargues regarding the linguistic study of the texts that \n\nthe linguistic aspect [of the Arabic Bible] is certainly important, and should not be \nneglected. However, biblical translations often follow a grammar of their own, which \nis governed by a wish to imitate the exalted source text and maintain a high degree \nof literalism in the translation. . . .The language used could often be described as a \nprofessional translation language. . . . This means that these biblical translations reflect \nonly a rather specific register of Middle Arabic. Thus the concentration on the linguistic \naspects alone limits and undermines the historical significance of these translations.43\n\nAlthough it is undoubtedly the case that translators often imitated their source \nmaterial, especially in lexical choice but also occasionally in aspects of syntax such as word \norder, these instances are far from sufficient to warrant such relegation of translations. \nTranslations, even when intentionally wooden, were nothing if not intended to communicate \nthe interpreted meanings of texts to their audience.44 Labeling syntactic features as odd, \napparently for no other reason than their divergence from the norms associated with \nClassical Arabic, is methodologically unsafe in light of the evidence for the diversity of pre- \nand early Islamic Arabic briefly reviewed above. Further, we still know far too little about \ntoo many aspects of the varieties of Arabic used by medieval Christians to feel confident \njudging how natural or unnatural any structure might have seemed to contemporary Arabic \nspeakers.45 In addition, although it is undeniable that genre-specific norms can present \nchallenges for scholars and students of translations, whatever their source and target \nlanguages, this is no less the case with other genres. Indeed, any text of any genre will have \nnorms and practices that must be taken into account in order to accurately deduce the \nlinguistic reality evident in the text.46 \n\n42.  Blau, Grammar of Christian Arabic, 20; emphasis mine.\n43.  R. Vollandt, \u201cStatus Quaestionis,\u201d 454; emphasis mine.\n44.  As Kashouh rightly notes, arguing that \u201cthe meaning which the Sacred Text conveys is the goal\u201d of these \n\ntranslations; Kashouh, Arabic Versions, 7. \n45.  No lesser a text than the Quran contains numerous examples of oddities, in terms of both syntax and \n\nlexicon, to the degree that numerous works, from al-Farr\u0101\u02be\u2019s Ma\u02bf\u0101n\u012b al-Qur\u02be\u0101n to Ibn Khalawayh\u2019s al-\u1e24u\u01e7\u01e7a, \nwere written to document linguistic variants of the Quran\u2019s consonantal text (rasm) and recitation traditions \n(qir\u0101\u02be\u0101t). And although debates have raged over the language behind the consonantal, no one, to my knowledge, \nhas argued that the Quran is of limited or no linguistic significance for understanding the linguistic situation of \nthe Hijaz in the seventh century CE.\n\n46.  This task is likely even more complicated in some cases. For example, Kootstra\u2019s study of the inflection \nof construct \u02beab, \u201cfather,\u201d in the papyri from the first three Islamic centuries reveals that genre has some effect \non the degree to which it is inflected as in Classical Arabic, but an even larger effect was found in contexts \nwithin documents that are more formulaic, such as lines of address. So in formulaic contexts, \u02beab in construct is \ninflected more frequently according to Classical Arabic norms than it is in subsequent parts of letters that are \nless formulaic. See F. Kootstra, \u201cA Quantitative Approach to Variation in Case Inflection in Arabic Documentary \nPapyri: The Case of \u02beab in Construct,\u201d Journal of American Oriental Society, 2022. Therefore, genre, while \nmeaningful, is always a challenge for understanding the language system and simultaneously far from the only", "start_char_idx": 48618, "end_char_idx": 52615, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a0640ee7-6e2d-44e7-80ba-ca9a05c1518d": {"__data__": {"id_": "a0640ee7-6e2d-44e7-80ba-ca9a05c1518d", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "67a5a6ae-b5d8-46b5-9a6c-43fdfd282d18", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "dd5c3ad4f42d4465b3ee77ff7b79e6d7c834426341ef45e3894751615fe2f171", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c36f2ee1-f589-45dd-ae44-e2ba9b475f69", "node_type": "1", "metadata": {}, "hash": "f34494427de355d0d3ed9c0552a391d4bd53f26142a334ab504b083c804c31b8", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  19\n\nA final methodological issue with this perspective, and one that is often implicit, is its \nequation of lexicon (and to a lesser extent syntax) with \u201cgrammar.\u201d Though important, \ngrammatical analysis goes far beyond lexicon and word order, and I see no reason \ntranslations cannot provide scholars with phonological and morphological data that are \njust as meaningful as what is found in other genres. Whether the registers attested in the \nGospels were strictly those associated with scribal translations or whether they were more \nwidespread, I take it as uncontroversial that it is important to determine what patterns \nexist and how they correlate with other domains, such as text type.\n\nThe present study therefore approaches the grammatical variation attested in the Arabic \nGospel manuscripts without assuming any particular identity for the target register(s). \nConversely, it does assume that the grammatical variants within and across manuscripts \nreflect intentional decisions made by the scribes. Even if there was no homogeneous target \nat which a scribe aimed,47 the absence of a single grammatical standard can coexist with \npatterns in scribal decision-making just as a modern educated Arabic speaker who mixes \ncolloquial and Modern Standard Arabic in various ways will produce output that falls along \na spectrum of normed patterns and linguistic outputs.48 I assume that scribes wrote what \nthey intended, in ways that followed some norms or patterns, which it is our job to identify. \n\nOne possible methodological objection to my including multiple witnesses to the same \nfamily or subfamily is that given their close textual relationship, we might expect related \nmanuscripts to replicate much of the same grammar and thus to be naturally closer to one \nanother than to manuscripts from other families. However, the witnesses to a particular \nfamily or subfamily frequently attest to different grammatical patterns, especially in terms \nof case marking. The versions of Matthew 4:16 (\u201cthe people sitting in darkness have seen a \ngreat light\u201d) found in manuscripts in subfamily Jb illustrate the point (see Table 4).\n\nIn three of these eight manuscripts (SAr. 69, 84, and 80), both noun and adjective are \nmarked accusative with tanw\u012bn and alif, and in two others a \u201cdialectal tanw\u012bn\u201d distribution \nis attested, with the noun marked (with kasrat\u0101n) and the adjective unmarked in one (SAr. \n90), and both noun and adjective marked with tanw\u012bn alif but only the noun with tanw\u012bn in \nanother (Vat. Borg. Ar. 71).49 In four of the eight, no tanw\u012bn marking is attested. It is clear, \nthen, that many grammatical categories, such as case and tanw\u012bn marking, are variable \neven within manuscript subfamilies.\n\nfactor. In so-called original works, context and the nature of the document affect the nature of the grammar \nattested. Although translations present obvious challenges, these are not unique, nor are translations self-evidently \nfarther from \u201creal\u201d Arabic. Indeed, the features detailed here are also common to other, non-translated texts.\n\n47.  Kashouh, in Arabic Versions, 7, argues that \u201cthere seems to be no effort in producing a linguistic \nhomogenous text\u201d (emphasis original). As I argue throughout this paper, although this is true, the common \ninference\u2014that a lack of homogeneity equals a lack of meaningful patterns\u2014is unwarranted and contradicted \nby the data. \n\n48.  G. Meiseles, \u201cEducated Spoken Arabic and the Arabic Language Continuum,\u201d Archivum Linguisticum 11, \nno. 2 (1980): 118\u201343; R. Henkin, \u201cFunctional Codeswitching and Register in Educated Negev Arabic Interview \nStyle,\u201d Bulletin of the School of Oriental and African Studies 79, no. 2 (2016): 279\u2013304.\n\n49.  On the distribution of tanw\u012bn in these and other manuscripts from the Arabic Gospel corpus, see P. \nW. Stokes, \u201cNominal Case in Christian Arabic Translations of the Gospels (9th\u201315th Centuries CE),\u201d Arabica, \nforthcoming.", "start_char_idx": 52620, "end_char_idx": 56607, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c36f2ee1-f589-45dd-ae44-e2ba9b475f69": {"__data__": {"id_": "c36f2ee1-f589-45dd-ae44-e2ba9b475f69", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a0640ee7-6e2d-44e7-80ba-ca9a05c1518d", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "09fae922748c1924a461ba76ee33b16cfdc0fc187cd5481e59fceec6a02221d4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac22b5e8-cb15-459a-b6d0-a4d201b5e3e9", "node_type": "1", "metadata": {}, "hash": "a7ca7c4835b28dde4a3f46332ae258d4a9bfab66941032d2e73d6748ccec812d", "class_name": "RelatedNodeInfo"}}, "text": "20  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nTable 4. Variation in case marking of \u201cgreat light\u201d in Matt. 4:16 in manuscripts of Family Jb.\n\nMS/folio Arabic text\n\nSAr. 69, 8v ]sic[ \u0627\u0644\u0634\u0639\u0628 \u0627\u062c\u0644\u0627\u0644\u0633 \u064a\u0641 \u0627\u0644\u0638\u0644\u0645\u0647 \u0627\u0628\u0635\u0631\u0648\u0627 \u0636\u0648\u0627 \u0639\u0637\u064a\u0645\u0627\n\nSAr. 80, 8r \u0627\u0644\u0634\u0639\u0628 \u0627\u062c\u0644\u0627\u0644\u0633 \u064a\u0641 \u0627\u0644\u0638\u0644\u0645\u0647 \u0644\u0642\u062f \u0627\u0628\u0635\u0631 \u0646\u0648\u0631\u064b\u0627 \u0639\u0638\u064a\u064b\u0645\u0627 \n\nSAr. 82, 11r \u0627\u0644\u0634\u0639\u0628 \u0627\u062c\u0644\u0627\u0644\u0633 \u064a\u0641 \u0627\u0644\u0638\u0644\u0645\u0647 \u0627\u0628\u0635\u0631 \u0646\u0648\u0631 \u0639\u0638\u064a\u0645\n\nSAr. 84, 16 \u0627\u0644\u0634\u0639\u0628 \u0627\u0644\u0633\u0627\u0644\u0643 \u064a\u0641 \u0627\u0644\u0638\u0644\u0645\u0647 \u0627\u0628\u0635\u0631 \u0646\u0648\u0631\u064b\u0627 \u0639\u0638\u064a\u064b\u0645\u0627 \n\nSAr. 89, 5v \u0627\u0644\u0634\u0639\u0628 \u0627\u062c\u0644\u0627\u0644\u0633 \u064a\u0641 \u0627\u0644\u0638\u0644\u0645\u0647 \u0627\u0628\u0635\u0631 \u0646\u0648\u0631 \u0639\u0638\u064a\u0645\n\nSAr. 90, 12r \u0627\u0644\u0634\u0639\u0628 \u0627\u062c\u0644\u0627\u0644\u0633 \u064a\u0641 \u0627\u0644\u0638\u0644\u0645\u0647 \u0627\u0628\u0635\u0631 \u0646\u0648\u064d\u0631 \u0639\u0638\u064a\u0645\n\nSAr. 106, 14 \u0627\u0644\u0634\u0639\u0628 \u0627\u062c\u0644\u0627\u0644\u0633 \u064a\u0641 \u0627\u0644\u0638\u0644\u0645\u0647 \u0627\u0628\u0635\u0631 \u0646\u0648\u0631 \u0639\u0638\u064a\u0645\n\nVatican Borg. Ar. 71, 6r \u0627\u0644\u0634\u0639\u0628 \u0627\u062c\u0644\u0627\u0644\u0633 \u064a\u0641 \u0627\u0644\u0638\u0644\u0645\u0647 \u0627\u0628\u0635\u0631 \u0636\u064b\u0648\u0627 \u0639\u0638\u064a\u0645\u0627\n\nAnother example is the treatment of the noun \u02bea\u1e2b, \u201cbrother,\u201d in Matthew 5:23. The noun \n\u02bea\u1e2b is one of five nouns (in Arabic called al-\u02beasm\u0101\u02be al-\u1e2bamsah, \u201cthe five nouns\u2019\u2019) that, when \nin construct, manifest a long case vowel; e.g., \u02bea\u1e2b\u016bka \u201cyour (nom) brother\u201d / \u02bea\u1e2b\u012bka \u201cyour \n(gen) brother\u201d / \u02bea\u1e2b\u0101ka \u201cyour (acc) brother.\u201d In Matthew 5:23 (\u201cIf you bring your offering \nto the altar and remember that your brother has something against you\u201d), \u02bea\u1e2b follows the \nparticle \u02bean(na), which variously triggers nominative \u02bea\u1e2b\u016bk or accusative \u02bea\u1e2b\u0101k in various \nmanuscripts. This variation occurs within a single manuscript family, as Table 5 shows for \nFamily A.\n\nTable 5. Variation in the inflection of \u02bea\u1e2b in Matt. 5:23 in manuscripts of Family A.\n\nMS/folio Arabic text\n\nSAr. 74, 8r \u0648\u0627\u0646 \u0642\u0631\u0628\u062a \u0642\u0631\u0627\u0628\u0646\u0643 \u0639\u0644\u064a \u0627\u0645\u0644\u0630\u0628\u062d \u0648\u0630\u0643\u0631\u062a \u0627\u0646 \u0627\u062e\u0648\u0643 \u063a\u0636\u0628\u0627\u0646 \u0639\u0644\u064a\u0643 \n\nSAr. 72, 6v \u0641\u0627\u0646 \u0627\u0646\u062a \u0642\u0631\u0628\u062a \u0642\u0631\u0627\u0628\u0646\u0643 \u0639\u0644\u0649 \u0627\u0645\u0644\u0630\u0628\u062d \u0648\u0630\u0643\u0631\u062a \u0647\u0646\u0627\u0643 \u0627\u0646 \u0627\u062e\u0627\u0643 \u063a\u0636\u0628\u0627\u0646 \u0639\u0644\u064a\u0643\n\nVat. Borg. Ar. 95, 8v \u0648\u0627\u0646 \u0642\u0631\u0628\u062a \u0642\u0631\u0627\u0628\u0646\u0643 \u0639\u0644\u0649 \u0627\u0645\u0644\u062f\u0628\u062d \u0648\u0630\u0643\u0631\u062a \u0645\u062b \u0627\u0646 \u0627\u062e\u0648\u0643 \u063a\u0636\u0628\u0627\u0646 \u0639\u0644\u064a\u0643\n\nIn SAr. 74 and Vat. Borg. Ar. 95, the particle \u02beinna triggers the nominative case, whereas \nin SAr. 72, it triggers the accusative.50 Grammatical variation regularly crosses manuscript \nfamilies. This variation includes differences that affect both consonantal representations \nand, in vocalized texts, vocalization markings. If grammatical variation were essentially \nrandom, as is often (implicitly) assumed, then we should expect to find either no meaningful \nclustering at all or clustering that does not correspond with manuscript families or \nsubfamilies. As we will see, that is not the case.", "start_char_idx": 56611, "end_char_idx": 58804, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac22b5e8-cb15-459a-b6d0-a4d201b5e3e9": {"__data__": {"id_": "ac22b5e8-cb15-459a-b6d0-a4d201b5e3e9", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c36f2ee1-f589-45dd-ae44-e2ba9b475f69", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "f048e0a3d67aec7e04c54ca1c13909363efc150ae7665114755e4fb33edf7359", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "10cc6b62-46ad-4ff3-a435-6255bd674ff6", "node_type": "1", "metadata": {}, "hash": "20926b39933fe20bde34ef911b5fff3b3948aacf30b80612e9395b94f535aa23", "class_name": "RelatedNodeInfo"}}, "text": "As we will see, that is not the case.\n\n50.\u2009 The same variation between nominative and accusative following \u0627\u0646 occurs in the early Arabic papyri; \nsee Kootstra, \u201cQuantitative Approach,\u201d \u00a74.1.1 for data and analysis.", "start_char_idx": 58767, "end_char_idx": 58981, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "10cc6b62-46ad-4ff3-a435-6255bd674ff6": {"__data__": {"id_": "10cc6b62-46ad-4ff3-a435-6255bd674ff6", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac22b5e8-cb15-459a-b6d0-a4d201b5e3e9", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "b403831096adf67991d1bcbbe801be112afd312800c91764ffdadcc8716733e8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bee35192-12ee-41e4-8aea-a6a0109636b0", "node_type": "1", "metadata": {}, "hash": "48f5ee07a26d90e8a941cb47a4f574af6ee62a15ad79c30dcf55b029df4fb4df", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  21\n\nThere is an almost unlimited number of variants that could be selected for such a study, \nand the following list should be expanded in future studies. I have chosen features that \nare attested in both unvocalized and vocalized manuscripts. These include a number of \ntanw\u012bn-related features, which deserves methodological comment before proceeding. As \nI argue elsewhere, Christian scribes used the orthographic tools at their disposal in both \nunvocalized and vocalized manuscripts to mark tanw\u012bn in certain syntactic contexts.  Those \ncontexts would, in Classical Arabic grammar, have variable case markings, depending on \nthe context. I show that although Christian scribes indicated the presence of tanw\u012bn in \nthese contexts in some of the manuscripts included in his study, especially those belonging \nto Family Jb, there were apparently no underlying phonetic distinctions between cases in its \nrealization. This, I suggest, parallels contemporary \u201cdialectal tanw\u012bn,\u201d where dialects attest \na singular morpheme (usually /in/, /\u0259n/, or /an/, but also /un/ in Yemen).  This means that \ntwo manuscripts from the same family can mark the same word with tanw\u012bn, but with two \ndifferent orthographic means:\n\n  SAr. 82, 9r \u0635\u0648\u064d\u062a \u0645\u0633\u0639 \u064a\u0641 \u0627\u0644\u0631\u0627\u0645\u0647 \u201cA voice is heard in Ramtha\u201d\n  but\n  SAr. 80, 6r \u0635\u0648\u064b\u062a \u0645\u064f\u0633\u0639 \u064a\u0641 \u0627\u0644\u0631\u0627\u0645\u0647 \u201cA voice is heard in Ramtha\u201d\n\nThis orthographic variation will be addressed further below in Section 5.\nWhereas the vocalized manuscripts make use of tanw\u012bn vocalizations as well as tanw\u012bn \n\nalif, unvocalized manuscripts rely purely on the latter. Therefore, unless otherwise specified, \nthe presence or absence of tanw\u012bn will include any combination of orthographic means, \nwhether tanw\u012bn alif (Families A, C, D, and H) or various vocalizations (Families J and K). For \nthis reason, I do not differentiate between tanw\u012bn markings with different orthographic or \nvocalization signs. Since these manuscripts tend to mark the same roles, but not with the \nsame frequency or in the same places, the goal here is to discover patterns of tanw\u012bn \nmarking and to reduce the degree to which orthographic variation might otherwise obscure \ngrammatical patterning.51 Finally, note that, in some instances, manuscripts use the fat\u1e25at\u0101n \nvocalization without a tanw\u012bn alif, even when orthographically eligible for the latter (e.g., \nSAr. 106 \u0627\u064b\u0628   instead of \u0627\u0627\u064b\u0628). To distinguish these two forms in transliteration, I have \ntransliterated the former -an and the latter -AN, i.e., \u02beab-an transliterates \u0627\u064b\u0628  and \u02beab-AN \ntransliterates \u0627\u0627\u064b\u0628. Otherwise, I have transliterated tanw\u012bn simply as -N. The implications of \nthese orthographic notes will be discussed in the context of other aspects of orthographic \nvariation in Section 5 below. \n\nTable 6 lists the grammatical variants included in this study. I have chosen features \nthat, insofar as possible, are comparable across the manuscripts included. Another way \nof approaching a grammatical comparison would be to tally features for comparison. \nFor example, we might choose a portion (or the whole) of each manuscript, tally up all \noccurrences of the dual on nominal forms, tagging for historically nominative and oblique \ncases, and then calculate the percentage of Classical and non-Classical Arabic forms for each. \nI have done this for triptotic case marking in both unvocalized and vocalized texts.52 But \nalthough revelatory in one sense, such an approach obscures in another: the percentages \n\n51.  For a discussion of some patterns based on the vocalizations used, see Stokes, \u201cNominal Case,\u201d \u00a73.\n52.  Stokes, \u201cNominal Case.\u201d", "start_char_idx": 58985, "end_char_idx": 62630, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bee35192-12ee-41e4-8aea-a6a0109636b0": {"__data__": {"id_": "bee35192-12ee-41e4-8aea-a6a0109636b0", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "10cc6b62-46ad-4ff3-a435-6255bd674ff6", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "6072051b4a3490eba2146fce8e5e37d2c855c18570b9c23cad1e6079054f09de", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "84db8a89-f163-4a31-9e40-0439a991008c", "node_type": "1", "metadata": {}, "hash": "ea24277afca7132710b7224f2c1a12dc1f2a513c62c4a7cbcd9ba01974e143aa", "class_name": "RelatedNodeInfo"}}, "text": "22  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\ncan vary depending on the frequency of a category\u2019s occurrence, and percentages are \noften similar across manuscripts in which the details are otherwise quite different. I have \ntherefore chosen specific verses in which the manuscripts attest similar grammatical \nstructures. This allows us to get a sense of how similar or different scribal grammatical \nchoices were across the manuscripts.\n\nTable 6. Selected grammatical variants from the Gospel of Matthew.\n\nBiblical text Grammatical category Variants attested\n\n25:36\u201344 KSW/KSY variation 1. fa-kasaytum\u016bn\u012b, 2. fa-kasawtum\u016bn\u012b\n\nKSW/KSY variation 1. fa-kasayn\u0101k, 2. fa-kasawn\u0101k, 3. \n\u02bealbasn\u0101k\n\nverbal negation 1. fa-lam taks\u016bn\u012b, 2. fa-m\u0101 kasay-\ntum\u016bn\u012b\n\nverbal negation 1. lam negation, 2. m\u0101 except for \nKSW/Y, 3. lam bookends\n\nadjectives nunated or not 1. nunated, 2. not nunated\n\n14:21 men singular or plural 1. ra\u01e7ul, 2. ri\u01e7\u0101l\n\nmen nunated or not 1. ra\u01e7ul-N, 2. ra\u01e7ul\n\nmen before or after number 1. before, 2. after\n\nthousands singular or plural 1. \u02bealf, 2. \u02be\u0101l\u0101f\n\n15:38 men singular or plural 1. ra\u01e7ul, 2. ri\u01e7\u0101l\n\nmen nunated or not 1. ra\u01e7ul-N, 2. ra\u01e7ul\n\nmen before or after number 1. before, 2. after\n\nthousands singular or plural 1. \u02bealf, 2. \u02be\u0101l\u0101f\n\n16:9 five (loaves) masculine or feminine 1. \u1e2bams \u1e2bubz(\u0101t), 2. \u1e2bamsat \u1e2bubz(\u0101t)\n\nloaves singular or plural 1. \u1e2bubz, 2. \u1e2bubz\u0101t\n\nfive loaves definiteness pattern 1. al-\u1e2bams \u1e2bubz(\u0101t), 2. al-\u1e2bams al-\u1e2bub-\nz\u0101t, 3. \u1e2bams al-\u1e2bubz\u0101t\n\nfive (thousand men) masculine or \nfeminine\n\n1. \u1e2bams thousands, 2. \u1e2bamsat thou-\nsands\n\nthousand(s) singular or plural 1. \u02be\u0101l\u0101f, 2. \u02bealf\n\nfive (thousand men) definite or \nindefinite\n\n1. \u1e2bams(at) thousands, 2. al-\u1e2bams(ah) \nthousands", "start_char_idx": 62634, "end_char_idx": 64345, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "84db8a89-f163-4a31-9e40-0439a991008c": {"__data__": {"id_": "84db8a89-f163-4a31-9e40-0439a991008c", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bee35192-12ee-41e4-8aea-a6a0109636b0", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "68bc03bb8a7c67767902e6b5fe81ceabd1e80f76c5e06831101cdcc5931bacff", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "da52f030-248c-4c29-acb3-688730895378", "node_type": "1", "metadata": {}, "hash": "a1835e03308ee6e01f3a9708414d64135bdab73e7194583873b59f6958fdf903", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  23\n\n16:9, cont. seven (loaves) masculine or femi-\nnine\n\n1. sab\u02bf loaves, 2. sab\u02bfat loaves\n\nloaves singular or plural 1. \u1e2bubz\u0101t, 2. \u1e2bubz\n\nseven loaves definiteness pattern 1. al-sab\u02bf al-\u1e2bubz\u0101t, 2. al-sab\u02bf \u1e2bubz\u0101t, \n3. sab\u02bf al-\u1e2bubz\u0101t\n\nfour (thousand men) masculine or \nfeminine\n\n1. \u02bearba\u02bf thousands, 2. \u02bearba\u02bfat thou-\nsands\n\nfour (thousand men) definite or \nindefinite\n\n1. \u02bearba\u02bf(at) thousands, 2. al-arba\u02bfah \nthousands\n\nthousand(s) singular or plural 1. \u02be\u0101l\u0101f, 2. \u02bealf\n\n19:6 initial verb indicative or non-in-\ndicative\n\n1. indicative, 2. non-indicative, 3. sin-\ngular, 4. laysa\n\npredicate of verb nunated or not 1. unmarked, 2. fully marked, 3. dia-\nlectal tanw\u012bn\n\nfinal predicate nunated or not 1. unmarked, 2. fully marked, 3. adjec-\ntive only\n\n17:17 \u201cunbelieving generation\u201d indefi-\nnite and nunated or definite\n\n1. indefinite \u01e7\u012bl-N multawiy-N, 2. \ndefinite\n\n19:17 \u201cNo one is good but God\u201d wording 1. laysa \u02bea\u1e25ad, 2. m\u0101 \u02bea\u1e25ad, 3. laysa \n\u1e63\u0101li\u1e25, 4. wa-l\u0101 \n\n\u201cNo one is good but God\u201d nunation \npattern\n\n1. \u02bea\u1e25ad \u1e63\u0101li\u1e25, 2. \u02bea\u1e25ad-N \u1e63\u0101li\u1e25, 3. \n\u02bea\u1e25ad-N \u1e63\u0101li\u1e25-N, 4. \u1e63\u0101li\u1e25, 5. \u02bea\u1e25ad-u \n\n\u1e63\u0101li\u1e25, 6. \u1e63\u0101li\u1e25-N\n\n13:27 zaw\u0101n nunated or not 1. zaw\u0101n-N, 2. zaw\u0101n, 3. definite\n\n9:9 object of na\u1e93ara \u02beil\u0101 nunated or \nnot \n\n1. fully marked, 2. dialectal tanw\u012bn, 3. \nunmarked, 4. transitive verb used\n\n17:14 subject ra\u01e7ul/\u02beins\u0101n nunated or \nnot \n\n1. nunated, 2. not nunated\n\n17:20 subject \u0161ay\u02be nunated or not 1. \u0161ay\u02be-N, 2. \u0161ay\u02be\n\n3:9 \u02beab nominative or accusative 1. \u02beab-N, 2. \u02beab\u016bn\u0101, 3. \u02beab\u0101n\u0101\n\n8:6 \u1e6dar\u012b\u1e25 as predicate of \u02beinna nunated \nor not \n\n1. \u1e6dar\u012bh-N, 2. \u1e6dar\u012b\u1e25, 3. ma\u1e6dr\u016b\u1e25 \n\nmu\u1e2balla\u02bf nunated or not 1. mu\u1e2balla\u02bf-N, 2. mu\u1e2balla\u02bf\n\n\n\n24  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n5:23 case of \u02bea\u1e2b 1. \u02ben \u02bea\u1e2b\u0101k, 2.", "start_char_idx": 64349, "end_char_idx": 66100, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "da52f030-248c-4c29-acb3-688730895378": {"__data__": {"id_": "da52f030-248c-4c29-acb3-688730895378", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "84db8a89-f163-4a31-9e40-0439a991008c", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "96c67c18a59963cd8c88dd330711de4857cb3501b13475c17c5e6b55efff330b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "be49ea2d-677e-4d00-9724-d886ab88de94", "node_type": "1", "metadata": {}, "hash": "48e4da395f8260fa655e81fc8906346a6ad5cd4f3d703d916201b9f2e008d273", "class_name": "RelatedNodeInfo"}}, "text": "\u02ben \u02bea\u1e2b\u0101k, 2. \u02ben \u02bea\u1e2b\u016bk, 3. li-\u02bea\u1e2b\u012bk, 4. f\u012b \nnafas \u02bea\u1e2b\u012bk\n\npredicate of \u02beanna nunated or not 1. nunated, 2. not nunated\n\n2:8, 3:3, 3:17, \n17:5, 25:6, \n\n27:46, 27:50\n\n\u1e63awt nunated or not 1. marked, 2. unmarked\n\n5:29\u201330 *\u02bea\u02bf\u1e0d\u0101\u02bei-ka \u201cyour body parts\u201d writ-\nten with or without <Y>\n\n1. \u02bea\u02bf\u1e0d\u0101k, 2. \u02bea\u02bf\u1e0d\u0101Yk, 3. maf\u0101\u1e63il-ak, 4. \n\u02beaw\u1e63\u0101l-ak\n\n19:8 *nis\u0101\u02bei-kum \u201cyour wives\u201d written \nwith or without <Y>\n\n1. nis\u0101km, 2. nis\u0101Ykm, 3. accusative\n\n3:11 *\u1e25i\u1e0f\u0101\u02bei-h \u201chis sandal\u201d written with \nor without <Y>\n\n1. \u1e25i\u1e0f\u0101h, 2. \u1e25i\u1e0f\u0101Yh, 3. accusative, 4. no \nsuffix\n\n25:6 *li-liq\u0101\u02bei-h \u201cto meet him\u201d written \nwith or without <Y>\n\n1. li-liq\u0101Y-h, 2. li-liq\u0101-h, 3. another \nroot, 4. istiqb\u0101l-h\n\n21:42 \u201cbuilders\u201d nominative or oblique 1. bann\u0101\u02be\u016bn, 2. bann\u0101\u02be\u012bn\n\n\u201cbecome the cornerstone\u201d gram-\nmar\n\n1. ra\u02bes li-l-z\u0101wiyah, 2. li-ra\u02bes al-z\u0101wi-\nyah, 3. ra\u02bes al-buny\u0101n, 4. ra\u02bes-N li-l-\nz\u0101wiyah, 5. li-l-z\u0101wiyah ra\u02bes-A(N), 6. \n\nra\u02bes al-z\u0101wiyah, 7. f\u012b ra\u02bes al-z\u0101wiyah, 8. \nrukn al-ban\u0101 \n\n6:9\u201313 case of \u201cOur Father\u201d 1. \u02beab\u016bn\u0101, 2. (y\u0101) \u02beab\u0101n\u0101\n\nverbal form of \u201cHallowed be Thy \nname\u201d\n\n1. yataqaddas ism-ak, 2. yuqaddas \nism-ak, 3. li-yataqaddas ism-ak, 4. \n\ntaqaddas ism-ak\n\nverbal form of \u201cThy kingdom \ncome\u201d\n\n1. ya\u02bet\u012b mulk-ak, 2. ta\u02bet\u012b malak\u016bt-ak, \n3. li-ta\u02beti malak\u016bt-ak, 4. li-ya\u02beti mal-\n\nak\u016bt-ak, 5. ya\u02beti malak\u016bt-ak\n\nverbal form of \u201c(Thy will) be done\u201d 1. yak\u016bn, 2. tak\u016bn, 3. (fa)li-takun, 4. \nli-tak\u016bn\n\nverbal form of \u201cGive (us this day)\u201d 1. \u02bea\u02bf\u1e6d\u012bn\u0101, 2. \u02bea\u02bf\u1e6din\u0101, 3. irzaqn\u0101\n\nWhile many of the features selected above are straightforward, several require some \ncontextual discussion. The features from Matthew 25:36\u201344 concern the alternation between \nIII-W and III-Y of the verb KSW/KSY \u201cto clothe,\u201d which in some manuscripts is KSY in each \nverse but in others alternates (kasaytam\u016bn\u012b \u201cyou clothed me\u201d but kasawn\u0101k \u201cwe clothed \nyou\u201d). Further, the negation of specific verbs is in many manuscripts accomplished with", "start_char_idx": 66088, "end_char_idx": 67964, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "be49ea2d-677e-4d00-9724-d886ab88de94": {"__data__": {"id_": "be49ea2d-677e-4d00-9724-d886ab88de94", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "da52f030-248c-4c29-acb3-688730895378", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "3fcc62549fcb98ab7a2a41efdca0723ca93778d8bf70b8bba77e10c3a8abef6a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4b941419-5706-43ff-ab85-8fdf24609f46", "node_type": "1", "metadata": {}, "hash": "18549d23a1393ece8a7c2a586a22a7b88939b08d279ba69fef7a09aa6bb79e92", "class_name": "RelatedNodeInfo"}}, "text": "Further, the negation of specific verbs is in many manuscripts accomplished with \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  25\n\nlam (Family A and Family K), whereas others use m\u0101 for the first and last in the series and \nlam in the remainder of instances (Family Ja), and a third group uses m\u0101 (except in Matthew \n25:43).\n\nThe next three sets of features all occur in three successive chapters of Matthew \n(14\u201316) in which Jesus first feeds five thousand men (not counting women and children; \nMatt. 14), then feeds four thousand (Matt. 15), and finally rebukes the disciples for not \nremembering both groups (Matt. 16). In each, the treatment (grammatical gender, number, \nand definiteness patterns) of the numbers (five, four, and thousands) and nouns (men and \nloaves of bread) vary across manuscripts. \n\nIn Matthew 17:17, Jesus addresses the \u201cunbelieving generation,\u201d which is either \ngrammatically indefinite or definite. In the former subset, the addressee is frequently \nnunated with fat\u1e25\u0101t\u0101n and tanw\u012bn alif (but once without alif): \n\n  SAr. 82, 42r \u0627\u064b\u064a \u062c\u064a\u0627\u064b\u064b\u0644 \u0645\u0644\u062a\u0648\u0627\u064b\u064b\u064a \u201cO unbelieving generation\u201d\n  but\n  Vat. Borg. Ar. 71, 30r \u0627\u064b\u064a \u062c\u064a\u064b\u0644 \u0645\u0644\u062a\u0648\u0627\u064b\u064a \u201cO unbelieving generation\u201d\nThis pattern is not the default one in Classical Arabic, but such a nunated form is attested \n\nin some poetic traditions, especially when the noun is followed by an adjective or another \nnoun, as in y\u0101 m\u016bqid-an n\u0101r-an, \u201cO you who would kindle a fire!\u201d and \u02bea r\u0101kib-an kamiyy-\nan, \u201cO you heroic horseman!\u201d53\n\nFinally, the word \u1e63awt, \u201ca voice,\u201d occurs at least seven times in the Arabic versions of \nthe Gospel of Matthew included in this study (Matt. 2:8, 3:3, 3:17, 17:5, 25:6, 27:46, 27:50). In \nmany of these instances across the manuscripts the word is nunated, even in manuscripts \nthat otherwise rarely indicate tanw\u012bn orthographically. \n\nAs with the lexical data discussed in Section 3, I entered each variant into rows in a \nspreadsheet, with each column dedicated to one manuscript, as in Tables 2 and 3. In those \ntables as in Table 7, the abbreviated labels for the manuscripts that constitute the column \nheads are color-coded to denote manuscript families as in Table 1. The biblical citations in \nthe left-hand column match those in Table 6 above. The numbers in the cells refer to the \nvariant numbers in column 3 of Table 6. Finally, a dash indicates a lacuna in the manuscript, \nand an empty cell shows that a different phrase is used.\n\n53.  Fischer, Grammar of Classical Arabic, 96, n. 4.\n\n\n\n26  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nTable 7. Distribution of selected variants within and across manuscripts. \n\nText MS\n74 V95 72 70 75 V13 115 106 V71 84 82 89 90 91 69 80 76 112 147 628 V9\n\n25: \n36\u2013\n44\n\n1 1 1 1 2 2 1 1 1 1 1 1 1 1 1 \u2013 2 2 2 2 2\n\n1 1 1 1 2 3 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2\n\n1 1 1 1 1 1 2 1 1 1 1 1 1 1 1 1 1 1 1 1 1\n\n1 1 1 1 1 1 3 2 2 2 2 2 2 2 2 2 1 1 1", "start_char_idx": 67884, "end_char_idx": 70779, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4b941419-5706-43ff-ab85-8fdf24609f46": {"__data__": {"id_": "4b941419-5706-43ff-ab85-8fdf24609f46", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": 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2 2 2 2 1 1 1 1 1\n\n2 2 2 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 3 4\n\n14:21 1 1 1 1 1 2 1 1 1 1 1 1 1 1 1 1 2 1 2 2 1\n\n1 1 1 1 1 1 1 2 2 2 2 2 2 2 2 1 1 1 1 1 1\n\n1 1 1 1 1 2 2 1 1 1 1 1 1 1 2 1 2 2 2 2 2\n\n2 2 2 2 2 2 2 1 1 1 1 1 1 1 1 2 2 2 2 2 2\n\n15:38 1 1 1 1 1 2 2 2 2 1 2 2 2 1 2 1 2 2 2 2 2\n\n1 1 1 1 1 1 2 1 1 1 1 1 1 1 1 1 1 \u2013 1 1 1\n\n1 1 1 2 1 2 1 2 1 2 2 2 2 2 2 1 2 \u2013 2 1 1\n\n1 1 1 1 1 1 \u2013 1 1 1 1 1 1 1 1 1 1 \u2013 1 1 1\n\n16:9 1 1 1 2 2 2 1 1 1 2 1 1 1 1 1 2 2 2 1 1 1\n\n1 2 2 2 2 1 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2\n\n2 2 2 2 2 2 2 1 2 1 1 1 1 1 1 2 2 \u2013 2 2 2\n\n1 1 1 2 2 1 2 1 1 1 1 1 1 1 1 1 1 1 1 3 1\n\n1 1 1 1 1 1 2 2 2 2 2 2 2 2 2 2 2 \u2013 1 1 1\n\n1 1 1 1 1 2 2 2 1 1 2 2 2 1 2 1 1 \u2013 2 1 2\n\n2 2 1 2 1 2 2 2 2 2 1 1 2 1 2 2 1 2 1 1 1\n\n2 2 1 1 1 2 1 2 2 2 2 2 2 2 2 2 2 2 2 3 2\n\n2 1 1 1 1 2 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1\n\n1 1 1 2 1 1 2 2 2 2 2 2 2 2 2 2 2 2 1 1 1\n\n2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2\n\n1 1 1 1 1 2 2 2 1 1 2 2 2 1 2 1 1 1 2 1 2", "start_char_idx": 70760, "end_char_idx": 71703, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "abcd0bb2-95ed-4054-a4c4-cac54a412cbb": {"__data__": {"id_": "abcd0bb2-95ed-4054-a4c4-cac54a412cbb", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4b941419-5706-43ff-ab85-8fdf24609f46", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "095c156b3a7ceeeb9a25b3f6a715a4c9c2fae101d288c016dc911c69af1e4bbe", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "95c66c60-00d8-4a2c-8eb7-d99951ce79e4", "node_type": "1", "metadata": {}, "hash": "61e6351edd2e7103ea6b07441b46df8706ea8ca000dbffaf260bfaadccc63c20", "class_name": "RelatedNodeInfo"}}, "text": "2 2 1 2 1 1 1 2 1 2\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  27\n\n19:6 2 2 2 2 2 1 3 2 1 2 1 1 1 2 2 1 2 4 2 3 1\n\n1 3 1 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2 2\n\n1 1 1 2 1 2 2 1 1 2 1 1 1 2 2 2 3 2 2 2 2\n\n17:17 2 2 2 2 2 2 2 1 1 1 1 1 1 1 1 1 2 2 2 2 2\n\n19:17 1 1 3 3 1 3 2 1 1 1 1 1 1 1 1 1 2 2 4 2 2\n\n1 1 5 5 2 5 3 1 1 1 1 2 5 1 2 2 4 4 4 6 6\n\n13:27 2 2 2 2 1 3 2 1 1 1 1 1 1 1 2 3 2 2 2 2 2\n\n9:9 3 3 3 4 4 4 4 2 2 2 1 2 2 2 3 1 4 4 4 4 4\n\n17:14 2 2 2 2 1 2 1 1 1 1 1 1 1 1 2 1 1 1 1 2 1\n\n17:20 1 1 1 2 2 2 2 1 \u2013 1 1 1 1 1 2 1 1 2 2 1 1\n\n3:9 1 1 1 1 4 4 1 1 3 3 3 3 3 \u2013 4 3 1 1 4 4 4\n\n8:6 2 2 2 2 2 2 2 2 2 2 2 2 2 1 2\n\n2 2 2 2 2 2 1 1 1 1 1 1 1 1 1 1 1 2 2 1 1\n\n5:23 2 2 1 1 3 4 1 2 \u2013 2 2 2 2 2 1 1 1 2 1 1 1\n\n2 2 2 1 3 2 2 2 \u2013 1 1 1 2 2 2 1 1 1 1 1 1\n\n2:8, \n3:3, \n3:17, \n17:5, \n25:6,", "start_char_idx": 71684, "end_char_idx": 72482, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "95c66c60-00d8-4a2c-8eb7-d99951ce79e4": {"__data__": {"id_": "95c66c60-00d8-4a2c-8eb7-d99951ce79e4", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "abcd0bb2-95ed-4054-a4c4-cac54a412cbb", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "d99d057276dfee1a69dd8ee92185b886f7f32f12133964b587a3171bf04b7198", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ff1a694d-436b-4f31-bca0-87a9d912f5b0", "node_type": "1", "metadata": {}, "hash": "092c47b4658607ecf4b9ca2f9621446f762d8f51c272c6bc91343692592b6923", "class_name": "RelatedNodeInfo"}}, "text": "3:3, \n3:17, \n17:5, \n25:6, \n\n2 2 2 1 1 2 1 2 2 2 1 2 2 \u2013 2 1 2 2 1 1 1\n\n2 2 2 2 1 2 2 1 1 2 1 2 2 \u2013 2 1 2 1 2 1 1\n\n2 2 2 2 1 2 2 2 2 2 2 1 1 \u2013 2 2 1 1 2 1 1\n\n2 2 2 2 1 2 1 2 2 2 2 2 2 2 2 1 2 2 2 1 1\n\n2 2 2 2 2 \u2013 2 2 1 2 2 1 2 2 2 2 2 2 2 3 3\n\n2 2 2 2 2 2 2 2 1 2 1 2 2 2 2 1 2 2 2 1 1\n\n2 2 2 2 2 2 1 2 1 2 2 2 2 2 2 1 2 2 2 1 1\n\n5:29\u2013\n30\n\n1 1 1 2 3 4 2 1 \u2013 1 1 1 1 1 1 2 2 2 2 2 2\n\n19:8 3 3 3 \u2013 3 3 2 1 1 1 1 1 1 1 2 1 3 3 3 3 3\n\n3:11 3 3 3 3 1 1 3 3 1 3 1 1 1 \u2013 1 2 1 3 3 3\n\n25:6 1 1 1 1 3 4 1 1 1 1 1 1 1 1 1 2 2 2 2 2\n\n\n\n28  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n21:42 2 2 2 2 2 1 1 1 1 1 1 1 1 1 1 2 1 1 1 1 1\n\n1 1 1 3 2 8 4 5 6 5 5 5 5 5 5 5 7 4 6 6 6\n\n6:9\u2013\n13\n\n1 1 1 1 1 2 2 2 \u2013 2 2 2 2 2 2 2 2 2 \u2013 2 2\n\n1 1 1 2 1 4 3 3 \u2013 3 3 3 3 3 3 1 3 1 \u2013 5 1\n\n1 1 2 1 2 2 3 3 \u2013 3 3 3 3 3 3 3 4 2 \u2013 2 2\n\n1 2 2 2 1 3 3 3 \u2013 3 3 3 3 3 4 3 3 2 \u2013 2 2\n\n1 2 2 1 2 4 2 2 \u2013 2 2 2 2 2 2 1 2 2 \u2013 2 2\n\n Fig. 5. PCA of grammatical variation in Gospel manuscripts.54\n\nA PCA of the data yields the results displayed in Figure 5. The figure shows clear clustering, \nespecially among manuscripts of the same manuscript family. Since, as noted above, scribes felt \ncomfortable changing or modifying the grammar of the manuscript from which they copied, the fact \n\n54.  The first principal component accounts for 29.2% and the second accounts for 18.1% of the variation in the data, \nfor a total of 47.3%. This is rather low, but a low percentage is almost inevitable given the large amount and chaotic \nnature of the data.", "start_char_idx": 72457, "end_char_idx": 73966, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ff1a694d-436b-4f31-bca0-87a9d912f5b0": {"__data__": {"id_": "ff1a694d-436b-4f31-bca0-87a9d912f5b0", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "95c66c60-00d8-4a2c-8eb7-d99951ce79e4", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "72a7810e3071d7a8151db72a59d7adee20c2f9bf4799ef2e9f2b6833a779d646", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6f04a9ba-0629-4607-beaf-2a2c1b96b823", "node_type": "1", "metadata": {}, "hash": "963893142780c2ac9e53de8dc6a03e38af8849202f829a8b99154968a6a57dc1", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  29\n\nthat the manuscripts pattern together so consistently is significant\u2014and even more so given \nthat many of the features selected above are indicated via different orthographic means in \ntextually related vocalized manuscripts. In other words, the scribes were clearly following \nsimilar grammatical paradigms, which they represented in a variety of orthographic ways, \nand thus were not simply copying what their exemplars attested. \n\nFamily A (marked in blue) forms a cluster, and within the family, SAr. 74 and Vat. Borg \nAr. 95 are closer to each other than either is to SAr. 72. This supports previous scholars\u2019 \nclaims that SAr. 72 represented a stylistic improvement over SAr. 74 and Vat. Borg. Ar. 95.55 \nOf the other families attested, Family D (red) is closest to Family A, and indeed there are \nseveral places in which SAr. 70 shares non-Classical grammatical features word for word \nwith members of Family A, such as marking \u02bea\u1e25ad with tanw\u012bn alif in Matthew 9.30:\n\n SAr. 72, 11v \u0648\u0642\u0627\u0644 \u0647\u0644\u0645\u0627 \u0627\u0646\u0638\u0631\u0627 \u0627\u0646 \u0627\u0644 \u064a\u0639\u0644\u0645 \u0627\u062d\u062f\u0627 \u201cAnd he said to them, \u2018See that no one knows\u2019\u201d\n SAr. 70, 12r \u0648\u0642\u0627\u0644 \u0627\u0646\u0638\u0631 \u0627\u0627\u0644 \u064a\u0639\u0644\u0645 \u0627\u062d\u062f\u0627 \u201cAnd he said, \u2018See that no one knows\u2019\u201d\nIt is, of course, possible that SAr. 75 represents \u201cthe culmination of the attempt on \n\nthe part of a group of Palestinian Christians to achieve an Arabic version of the Gospel \nin the early Islamic period which could pass for Literary Arabic,\u201d as Griffith claims.56 \nAlternatively, the results presented here suggest that SAr. 70 is another candidate for such \na culmination, or at least belongs to a closely related grammatical tradition in which tanw\u012bn \non non-accusatives is limited to lexical items such as \u02bea\u1e25ad. \n\nThe manuscripts of Family K (purple) also cluster together, and within Family K, SAr. 112 \nand 147 are particularly closely related to each other, while SAr. 628 and Vat. Copt. 9 form \nanother close pair. This patterning is characterized, among other ways, by more consistent \nuse of tanw\u012bn vocalization signs in the latter two manuscripts. \n\nFamily Jb (green) once again forms a distinct cluster, which stands apart from the other \nfamilies and from the representatives of Ja (yellow) and Jc (aqua). Seven of the nine Jb \nmanuscripts cluster quite tightly; SAr. 69 and SAr. 80 are slight outliers. The latter two \nmanuscripts are outliers in other respects, too. As we saw in Section 3, SAr. 69 stands apart \nfrom the other Jb manuscripts also in terms of its lexical and orthographic characteristics. \nSAr. 80 is the latest of the representatives of Jb included in this study and is grammatically \ncloser to Family K, for example, than the other members of Family Jb are. This convergence \nwith Family K makes sense in the light of Family K\u2019s increasing importance and dominance \nafter the thirteenth century CE.57 The representatives of Ja and Jc are much closer to each \nother than either group is to Jb, which supports Kashouh\u2019s claim of a closer relationship \nbetween the two on the basis of verbal and lexical similarities,58 and they pattern quite \nclosely with Family K. Again, although the scribes of Ja and Jc evidently relied on different \nexemplars than those of Family K did, they were clearly part of a scribal culture\u2014with \ncorresponding grammatical preferences\u2014that was very similar to the culture behind Family K. \n\n55.  Kashouh, Arabic Versions, 93.\n56.  Griffith, \u201cGospel in Arabic,\u201d 155.\n57.  Kashouh, Arabic Versions, 205\u20136.\n58.  Ibid., 203.", "start_char_idx": 73971, "end_char_idx": 77460, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6f04a9ba-0629-4607-beaf-2a2c1b96b823": {"__data__": {"id_": "6f04a9ba-0629-4607-beaf-2a2c1b96b823", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ff1a694d-436b-4f31-bca0-87a9d912f5b0", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "4f54d2188a3919d89813c7595a4b007ab7ba1b0a7fa9959dbfcaa8ae32b6578e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "db414357-9b79-45cd-972f-26e495dd8213", "node_type": "1", "metadata": {}, "hash": "ff2c5a6b06526f60a91a9bf24e2a805ac08ecf0ca749d57c785c2169796fd1e6", "class_name": "RelatedNodeInfo"}}, "text": "30  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nIn general, we can discern three primary clusters: \n1. Family A \n2. Families K, Ja, and Jc\n3. Family Jb \n\nThe latter is the outlier, as represented visually by the differences along the X and Y \naxes, which indicate a high degree of dissimilarity in both the first and the second principal \ncomponents. Between 1 and 2 are several families that, so far, are represented by only a \nsingle manuscript each (at least, only one available to me at present).\n\nIn order to get a sense of how the manuscripts of each family pattern in relation to other \nmanuscripts from the same (sub)family, I ran PCAs that included manuscripts from only \none family. As in Section 3, I focused on the families represented by the most manuscripts: \nFamily J, Family Jb, and Family K. The results of the PCA of the data from Family J are shown \nin Figure 6.59 As in my analysis of the \u201cKingdom of God\u201d/\u201cKingdom of heaven\u201d data, SAr. 69 \nand SAr. 80 are clear outliers. Intriguingly, SAr. 80 is grammatically closest to SAr. 76. This \nproximity deserves closer study.60 \n\nFig. 6. PCA of grammatical variation in Family J.\n\n59.  The first principal component captured 37% of the variation, and the second principal component \ncaptured 19%. Because Vat. Borg. Ar. 71 lacked several features, I omitted it from this analysis.\n\n60.  Impressionistically, this is unsurprising. Both, for example, utilize tanw\u012bn vocalizations more frequently \nthan other manuscripts in Family Jb do. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  31\n\nWhen we include only manuscripts from Family Jb, we obtain the results shown in \nFigure 7. As can be seen, this does little to change the picture: most of the manuscripts \nare grammatically very similar, with SAr. 69 and SAr. 80 clear outliers.61 Finally, Figure 8 \nillustrates the results of an examination of the manuscripts from Family K.62 Again, there \nare two clear outliers, SAr. 147 and SAr. 112. \n\nFig. 7. PCA of grammatical variation in Family J.\n\n \n\n61.  For a discussion of SAr. 80 and its history, see both Kashouh, Arabic Versions, 185\u201394; and J. Valentin, \n\u201cDes traces de la vetus syra des \u00e9vangiles en traduction arabe? \u00c9tude critique des variantes significatives en Mc \n5,1\u201320 dans le Sina\u00ef arabe 80,\u201d in Reading the Gospel of Mark in the Twenty-First Century: Method and Meaning, \ned. G. Van Oyen, 765\u201379 (Leuven: Peeters, 2019).\n\n62.  The first principal component captured 56% and the second principal component 29% of the variation.", "start_char_idx": 77464, "end_char_idx": 79987, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "db414357-9b79-45cd-972f-26e495dd8213": {"__data__": {"id_": "db414357-9b79-45cd-972f-26e495dd8213", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6f04a9ba-0629-4607-beaf-2a2c1b96b823", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "93c30351b60ec1becc561deeea95670a19d063cfd91932482129ff3098746357", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "91c99b48-e848-4b0d-b9fa-8e756e5a8823", "node_type": "1", "metadata": {}, "hash": "7491d76d84d18114c0c97356966199594612268cfcc37835085ba7759e570c4b", "class_name": "RelatedNodeInfo"}}, "text": "32  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nFig. 8. PCA of grammatical variation in Family K.\n\nLike idiosyncratic lexical variation, grammatical variation, too, exhibits significant \npatterns. The different textual traditions are characterized by related but distinct \ngrammatical traditions. As shown above, manuscripts do not replicate the grammar of the \nother members of their respective families or of the exemplar, which makes the strong \nclustering found here all the more meaningful: it shows that they participated in a shared \ngrammatical tradition. It is striking that a systematic comparison of grammatical variants \nacross manuscripts reveals both rather clear grammatical traditions and the fact that these \ngenerally align with text type. By focusing solely on grammatical variants, we get very close \nin many respects to Kashouh\u2019s subgroupings. And intriguingly, analyses of individual (sub)\nfamilies result in subgroupings that are remarkably similar to those arising from studies \nof textual variation, such as that in Section 3. So although scribes do not seem to have \nreplicated every grammatical choice made in their respective exemplars, idiosyncratic \nvariants were nevertheless copied with sufficient frequency to leave distinct signatures in \nthe manuscripts. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  33\n\n5. Orthographic Variation \n\nIn addition to idiosyncratic lexical and grammatical variation, repeated idiosyncratic \northographic variation can be a powerful tool for establishing textual and scribal \nrelationships. In a recent article, van Putten documents the idiosyncratic variation in the \nspelling of the phrase ni\u02bfmat all\u0101h, \u201cthe grace of God,\u201d which in early manuscripts of the \nQuran is spelled sometimes with t\u0101\u02be marb\u016b\u1e6dah \u0646\u0639\u0645\u0640\u0640\u0647 \u0647\u0644\u0644\u0627 and sometimes with t\u0101\u02be maft\u016b\u1e25ah \u0646\u0639\u0645\u0640\u0640\u062a \n in about equal numbers.63 He then compares the way those two spellings pattern across ,\u0647\u0644\u0644\u0627\nmanuscripts and shows that the idiosyncrasies were carefully and faithfully reproduced by \nthe scribes of the Quran. The fact that they were reproduced with such care can only mean \nthat all of these manuscripts descended from a single written archetype. Consequently, \ninstead of the variation\u2019s being random, at the whim of each scribe, the spelling is the same \nat each location in every manuscript. It is thus reasonable to study idiosyncratic \northographic variation in the Gospel manuscripts in order to determine whether the same \nkind of faithful replication occurred, and if it did not, whether any meaningful patterns \nappear at all. Such a study will also allow us to weigh Kashouh\u2019s contention that orthographic \nvariants are not valuable for establishing relationships between manuscripts of the same \nfamily.64\n\nThe first variant under study is the spelling variation associated with malak\u016bt, \u201ckingdom,\u201d \nin the subset of manuscripts that use it for some (or all) of the \u201cKingdom of God\u201d/\u201cKingdom \nof heaven\u201d phrases investigated in Section 3 above. Malak\u016bt is spelled in two ways depending \non the manuscript\u2014with either t\u0101\u02be maft\u016b\u1e25ah \u0645\u0644\u0643\u0640\u0640\u0648\u062a or t\u0101\u02be marb\u016b\u1e6dah \u0645\u0644\u0643\u0640\u0640\u0648\u0629/\u0645\u0644\u0643\u0648\u0647\u2014and the \nspelling can vary even in the same manuscript and sometimes on the same page (cf. the \nsimilar phenomenon in the Quranic ni\u02bfmat all\u0101h in Q 16:71 \u0628\u0646\u0639\u0645\u0647 \u0647\u0644\u0644\u0627 vs. Q 16:72 \u0628\u0646\u0639\u0645\u062a \u0647\u0644\u0644\u0627). \n\nThe orthographic variation in the spelling of malak\u016bt is part of a larger orthographic \ndivide. Historically, some words ending in \u016bt exhibited the same orthographic variation; for \nexample, t\u0101b\u016bt, \u201cchest, ark,\u201d was spelled variously as \u0627\u062a\u0628\u0640\u0640\u0648\u062a and as \u0627\u062a\u0628\u0640\u0640\u0648\u0647, with no consensus on \nwhat phonetic realization underlies the \u0648\u0647- spellings.", "start_char_idx": 79992, "end_char_idx": 83643, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "91c99b48-e848-4b0d-b9fa-8e756e5a8823": {"__data__": {"id_": "91c99b48-e848-4b0d-b9fa-8e756e5a8823", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "db414357-9b79-45cd-972f-26e495dd8213", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "5c80505ce0ce35fb96bfb82ea63fe4767f3826b984e8b2ca62edcff02a6f1160", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d8b5152f-abbc-4dd9-84a9-3b614ff868ad", "node_type": "1", "metadata": {}, "hash": "05e504a97af16ec584586e992b5a66616f8de029a229167bda19ce657dc8d9ac", "class_name": "RelatedNodeInfo"}}, "text": "Whatever the difference in \npronunciation was historically, by the time the Arabic Gospels were composed, the fact that \nthe form \u0645\u0644\u0643\u0640\u0640\u0648\u062a was seen as a legitimate spelling strongly suggests that the pronunciation \nunderlying both was /malak\u016bt/, at least in construct.\n\nIn some manuscripts, the word malak\u016bt is spelled either \u0645\u0644\u0643\u0640\u0640\u0648\u062a or \u0645\u0644\u0643\u0640\u0640\u0648\u0629 / \u0645\u0644\u0643\u0640\u0640\u0648\u0647, and the \ndistribution of the two spellings is idiosyncratic. In others, only \u0645\u0644\u0643\u0640\u0640\u0648\u062a is used. There are no \nmanuscripts in which only \u0645\u0644\u0643\u0648\u0629 / \u0645\u0644\u0643\u0648\u0647 is attested. Table 8 shows the variation in the subset of \nmanuscripts in which malak\u016bt occurs. In the table, the spellings are indicated by a \nrepresentative consonant: [ \u0647 ] indicates a spelling with t\u0101\u02be marb\u016b\u1e6dah \u0645\u0644\u0643\u0640\u0640\u0648\u0629 / \u0645\u0644\u0643\u0640\u0640\u0648\u0647, and [ \u062a ] \nindicates a spelling with t\u0101\u02be maft\u016b\u1e25ah \u0645\u0644\u0643\u0640\u0640\u0648\u062a. As in Tables 2, 3, and 7, dash (\u2013) indicates a \nlacuna in the manuscript, and an empty cell indicates that a different phrase (either mulk \nor mamlakah) is used instead.\n\n63.  M. van Putten, \u201c\u2018The Grace of God\u2019 as Evidence for a Written Uthmanic Archetype: The Importance of \nShared Orthographic Idiosyncrasies,\u201d Bulletin of the School of Oriental and African Studies 82, no. 2 (2019): \n271\u201388.\n\n64.  Kashouh, Arabic Versions, 215.", "start_char_idx": 83644, "end_char_idx": 84871, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d8b5152f-abbc-4dd9-84a9-3b614ff868ad": {"__data__": {"id_": "d8b5152f-abbc-4dd9-84a9-3b614ff868ad", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "91c99b48-e848-4b0d-b9fa-8e756e5a8823", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "89735a69b09613d9dc1e22b795e4b38821cf3b15ae6db7c50f3656d6695c0a8b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "327e6031-d01e-4da2-8336-c04c4bd29239", "node_type": "1", "metadata": {}, "hash": "d7c39ddcdf982b8b8878545a3eaa06be91d0585c0b323ee51b2f0f1dd15f0034", "class_name": "RelatedNodeInfo"}}, "text": "64.  Kashouh, Arabic Versions, 215.\n\n\n\n34  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nTable 8. Orthographic variation in manuscripts containing malak\u016bt.\n\nText MSS\nV13 75 115 84 106 82 89 91 90 80 V71 69 76 112 147 68 628 V9\n\n3:2 \u062a \u062a \u0647 \u0647 \u0647 \u0647 \u2013 \u0647 \u062a \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a\n\n4:17 \u062a \u062a \u062a \u0647 \u0647 \u062a \u0647 \u2013 \u0647 \u062a \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a\n\n5:3 \u062a \u062a \u0647 \u062a \u0647 \u0647 \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n\n5:10 \u062a \u062a \u2013 \u0647 \u062a \u0647 \u0647 \u0647 \u0647 \u062a \u2013 \u062a \u062a \u062a \u062a \u062a \u062a\n\n5:12 \u2013 \u2013 \u2013 \u2013 \u0647 \u0647 \u0647 \u2013 \u2013 \u2013 \u0647 \u2013 \u2013 \u2013 \u2013 \u2013 \u2013\n5:19a \u062a \u062a \u062a \u0647 \u062a \u0647 \u0647 \u0647 \u0647 \u062a \u2013 \u062a \u062a \u062a \u062a \u062a \u062a\n\n5:19b \u062a \u062a \u0647 \u062a \u0647 \u0647 \u0647 \u0647 \u062a \u2013 \u062a \u062a \u062a \u062a \u2013 \u062a\n\n5:20 \u062a \u062a \u062a \u0647 \u062a \u0647 \u0647 \u0647 \u0647 \u062a \u2013 \u062a \u062a \u062a \u062a \u062a \u062a\n\n6:33 \u062a \u062a \u062a \u2013 \u062a \u062a \u2013 \u062a \u062a \u062a\n\n7:21 \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n\n8:11 \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n10:7 \u062a \u062a \u062a \u0647 \u062a \u062a \u062a \u0647 \u062a \u062a \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n\n11:11 \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n\n11:12 \u062a \u2013 \u062a \u062a \u2013 \u062a \u062a \u062a \u062a\n\n12:28 \u062a \u062a \u062a \u062a \u0647 \u0647 \u0647 \u062a \u0647 \u0647 \u062a \u062a \u062a \u062a \u2013 \u062a \u062a \u062a\n\n13:11 \u062a \u062a \u062a \u0647 \u0647 \u0647 \u0647 \u0647 \u062a \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n13:24 \u062a \u062a \u062a \u0647 \u0647 \u062a \u062a \u0647 \u062a \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n13:31 \u062a \u062a \u062a \u062a \u062a \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n13:33 \u062a \u062a \u062a \u0647 \u062a \u0647 \u0647 \u062a \u062a \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n13:44 \u062a \u062a \u062a \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n13:45 \u062a \u062a \u062a \u0647 \u062a \u062a \u062a \u0647 \u062a \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n13:47 \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u0647 \u062a \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n13:52 \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u0647 \u062a \u062a \u062a \u062a \u062a \u062a\n16:19 \u062a \u062a \u062a \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u062a \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n18:1 \u062a \u062a \u062a \u0647 \u0647 \u062a \u062a \u0647 \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n\n18:3 \u062a \u062a \u062a \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n\n18:4 \u062a \u062a \u062a \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a \u062a\n18:23 \u062a \u062a \u062a \u0647 \u0647 \u062a \u062a \u0647 \u062a \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n19:12 \u062a \u062a \u062a \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a", "start_char_idx": 84836, "end_char_idx": 86156, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "327e6031-d01e-4da2-8336-c04c4bd29239": {"__data__": {"id_": "327e6031-d01e-4da2-8336-c04c4bd29239", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d8b5152f-abbc-4dd9-84a9-3b614ff868ad", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "9bb07eb751bb96163873fd2681fc184c9665cef0e21a0c76d5a55b5e5cc84cab", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b2ad1329-9f60-41ec-afff-9a14dadc5caf", "node_type": "1", "metadata": {}, "hash": "ec01261ba6516daccd3e23b4457ec2f461f9f725e1cc364103a8a875a91aa5e2", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  35\n\n19:14 \u062a \u062a \u062a \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u062a \u062a \u0647 \u062a \u2013 \u062a \u062a \u062a\n\n19:23 \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n\n19:24 \u062a \u062a \u062a \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n20:1 \u062a \u062a \u062a \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n\n21:31 \u062a \u062a \u062a \u0647 \u0647 \u0647 \u0647 \u062a \u0647 \u0647 \u062a \u0647 \u062a \u062a \u062a \u062a \u062a \u062a\n21:43 \u062a \u062a \u062a \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n22:2 \u062a \u062a \u062a \u0647 \u0647 \u0647 \u0647 \u0647 \u062a \u0647 \u062a \u062a \u062a \u062a \u062a \u062a \u062a \u062a\n\n23:13 \u062a \u062a \u062a \u062a \u0647 \u0647 \u0647 \u062a \u062a \u0647 \u062a \u062a \u0647 \u062a \u062a \u062a \u062a \u062a\n25:1 \u062a \u062a \u062a \u0647 \u0647 \u0647 \u0647 \u062a \u0647 \u0647 \u0647 \u062a \u0647 \u062a \u062a \u062a \u062a \u062a\n\nThe most immediate observation arising from this examination is that Family Jb patterns \nseparately from all other families, with manuscripts regularly utilizing both \u0645\u0644\u0643\u0640\u0640\u0648\u0629 / \u0645\u0644\u0643\u0640\u0640\u0648\u0647 and \n spellings of malak\u016bt. At the same time, no two manuscripts in Jb are identical in this \u0645\u0644\u0643\u0640\u0640\u0648\u062a\nrespect, although SAr. 82 and 89 are differentiated only by the former\u2019s use of \u0645\u0644\u0643\u0640\u0640\u0648\u062a in \nMatthew 4:17, where SAr. 89 uses \u0645\u0644\u0643\u0640\u0640\u0648\u0629. This similarity is unsurprising, since the two \nmanuscripts\u2019 colophons indicate that both are products of the same hand. The case of SAr. \n69 is interesting, because it clearly belongs to Jb in view of its idiosyncratic lexical and \ngrammatical variation (Sections 3 and 4), yet it differs quite dramatically from the other Jb \nmanuscripts in the spelling of malak\u016bt, patterning more closely with Family K in its \npreference for \u0645\u0644\u0643\u0640\u0640\u0648\u062a over \u0645\u0644\u0643\u0640\u0640\u0648\u0629 / \u0645\u0644\u0643\u0640\u0640\u0648\u0647 (which occurs only four times in this manuscript, \ncompared with at least nineteen instances in the other Jb manuscripts). The sole Jc \nmanuscript included here, SAr. 76, is the only other manuscript in the study that uses \u0645\u0644\u0643\u0640\u0640\u0648\u0629, \nand it does so only once (in Matt. 19:14). The third subgroup of Family J included here is \nFamily Ja (SAr. 115), and it attests only \u0645\u0644\u0643\u0640\u0640\u0648\u062a spellings. Family K is consistent in its use of \n ,spellings. There are, then, two main groups: Families Jb and Jc, which use both spellings \u0645\u0644\u0643\u0648\u062a\nand Families C, D, Ja, and K, which use only \u0645\u0644\u0643\u0648\u062a. \n\nThe common use of the \u0645\u0644\u0643\u0648\u0629 / \u0645\u0644\u0643\u0648\u0647 spelling in Family Jb and its concomitant absence (with \none exception in SAr. 76) outside of this group demonstrate the distinct\u2014and unique\u2014\nnature of the scribal culture associated with Family Jb. This observation correlates with the \npatterns of lexical and grammatical variation, where Families Ja and Jc again align with \nFamily K (and in this case all others, too) against Jb. At the same time, the spelling within the \nfamily is rather chaotic, with no manuscript replicating the pattern of another exactly. \nThus we might ask whether the data do not in fact corroborate Kashouh\u2019s claim that \northographic variation is not useful for subgrouping manuscripts in the same family.65 \nHowever, a PCA of the variation in these manuscripts turns up some visible clusters, shown \nin Figure 9.66\n\n65.  Ibid.\n66.  The first principal component captured 42% and the second principal component 22% of the variation.", "start_char_idx": 86160, "end_char_idx": 88984, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b2ad1329-9f60-41ec-afff-9a14dadc5caf": {"__data__": {"id_": "b2ad1329-9f60-41ec-afff-9a14dadc5caf", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "327e6031-d01e-4da2-8336-c04c4bd29239", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "1a40d756d5aceba00e710a32911573bd0f024edf369d92352981aa7b42654ad6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f0238297-0a57-4920-866d-48fa0b4ca6d0", "node_type": "1", "metadata": {}, "hash": "a9fd3486adfe6b3d745b295ebf07ab457ff7b2fd5d30bfb24ec91f957cdcdc78", "class_name": "RelatedNodeInfo"}}, "text": "36  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nFig. 9. PCA of malak\u016bt orthographic variation in Family Jb.\n\nSeveral clusters are evident, including one consisting of SAr. 82, SAr. 89, and SAr. 90 and \nanother with SAr. 84, SAr. 91, and SAr. 80. Another factor relevant to the interpretation \nof these visual results is that the x axis, which tracks the proximity or distance between \nany two manuscripts horizontally, plots the first principal component, which captures the \ngreatest amount of variation between the manuscripts. In this case, all manuscripts except \nSAr. 69 are rather close to each other along the x axis; it is mainly the second principal \ncomponent\u2014tracked along the y axis with vertical space indicating the proximity or \ndistance between any two manuscripts\u2014that separates them. As we have seen in Sections 3 \nand 4, SAr. 69 is an outlier in the group. Although far from conclusive, this study of a single \northographic variant shows promise, and the topic warrants further study. It certainly \ncasts doubt on Kashouh\u2019s claim that orthographic variants are not valuable for subgrouping \nmanuscripts of the same family.67 \n\nThe second area of orthographic variation, discussed briefly in Section 4, concerns the \nfrequency and execution of tanw\u012bn vocalizations. Once again, orthographic variation is the \nnorm; no two manuscripts utilize the exact same combination of vocalization signs with \nthe same frequency. However, here, too, there are patterns to the distribution. Four of the \nfamilies studied here, Ja, Jb, Jc, and K, consist of manuscripts that are vocalized to one degree \nor another. The remarks below are therefore limited to manuscripts from these families. \nFurther, I focus here on the means by which tanw\u012bn is indicated orthographically; I make no \n\n67.  Kashouh, Arabic Versions, 215.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  37\n\ncomments on morpho-syntax. Specifically, I do not consider the degree of overlap between \nClassical Arabic tanw\u012bn and the tanw\u012bn found in the manuscripts I study, nor am I grouping \nmanuscripts on the basis of their treatment of any specific instance of tanw\u012bn, since, as noted \nabove, closely related manuscripts often diverge in particular instances (see the examples \nin Section 4). Instead, I focus on the combination of the three vocalizations (\u1e0dammat\u0101n - \u064c\n/ kasrat\u0101n - \u064d  / fat\u1e25at\u0101n - \u064b ) that each scribe utilized.68 In this respect, the manuscripts in \nFamilies Ja, Jb, Jc, and K can be divided into three categories:\n\n1. Use only fat\u1e25at\u0101n/tanw\u012bn alif\n2. Use both fat\u1e25at\u0101n/tanw\u012bn alif and kasrat\u0101n\n3. Use all of the three vocalizations\n\nHere, too, the data come from the Gospel of Matthew. Classifying each manuscript \naccording to these three categories yields the groupings shown in Table 9:\n\nTable 9. Orthographic categories of vocalized manuscripts according to tanw\u012bn. \n\nMS Family Category\n\nSAr. 106 Jb 1\n\nVat. Borg. Ar. 71 Jb 1\n\nSAr. 82 Jb 2\n\nSAr. 84 Jb 2\n\nSAr. 91 Jb 2\n\nSAr. 69 Jb 2\n\nSAr. 147 K 2\n\nSAr. 89 Jb 3\n\nSAr. 90 Jb 3\n\nSAr. 80 Jb 3\n\nSAr. 115 Ja 3\n\nSAr. 76 Jc 3\n\nSAr. 112 K 3\n\nSAr. 628 K 3\n\nSAr. 68 K 3\n\nVat. Copt. 9 K 3\n\n68.  For a discussion of the correlation between the orthography and (morpho-)syntactic categories in these \nmanuscripts, see Stokes, \u201cNominal Case.\u201d", "start_char_idx": 88989, "end_char_idx": 92277, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f0238297-0a57-4920-866d-48fa0b4ca6d0": {"__data__": {"id_": "f0238297-0a57-4920-866d-48fa0b4ca6d0", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b2ad1329-9f60-41ec-afff-9a14dadc5caf", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "8c4a2c843a12703b48282f82b080d5b6707d52c23092b2f31da47c44d4dc2144", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3c0c0d6a-fe21-44cb-b454-7607158fce41", "node_type": "1", "metadata": {}, "hash": "7e9e54d45b26fb46e229e3ccdf0ba65a97396c80c76b6f129204f733cafea533", "class_name": "RelatedNodeInfo"}}, "text": "38  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nThese category divisions do not fall neatly along manuscript family lines; however, \nwe can still derive meaningful insights from this distribution. Only three of the nine \nmanuscripts belonging to Family Jb included in this study utilize \u1e0dammat\u0101n, and SAr. 89 \nuses it just once, while SAr. 90 attests it only three times. Within Family Jb, the use of only \nfat\u1e25at\u0101n/tanw\u012bn alif and kasrat\u0101n is by far the dominant norm. By contrast, Families Ja, Jc, \nand K, with one counterexample in the latter family (SAr. 147), make use of all three forms. \nInterestingly, although the Jc manuscript uses \u1e0dammat\u0101n, it is noticeably less frequent in \nthis manuscript than it is in Ja and K manuscripts, occurring only nineteen times in SAr. 76\u2019s \nGospel of Matthew. Still, orthographically Families Ja and Jc pattern much more closely with \nFamily K than they do with Family Jb. Once again, although no two manuscripts are identical \nin terms of how and when they indicate tanw\u012bn, there are clear patterns that point to a \ndistinct scribal (sub)culture behind Family Jb.\n\n6. Discussion\n\nThe data and results described above are significant in many ways for the study of the \nChristian Arabic Gospel manuscripts, as well as for the study of Christian and Middle Arabic \nmore broadly. First, the data and analysis in Section 3 demonstrate the significance of lexical \nvariation, especially idiosyncratic variation replicated across manuscripts, as a text-critical \ntool related to\u2014but distinct from\u2014simple lexical comparison in any one instance. Second, \nthe results show that grammatical variation within and across manuscripts is not random. If \ngrammatical variation were random, the result of idiosyncratic scribal behaviors, we should \nhave found little meaningful clustering in the data. Instead, it appears that a text family was \ncharacterized by certain grammatical norms and patterns. Kashouh\u2019s statement that \u201cthere \nseems to be no effort in producing a linguistic homogenous text [sic]\u201d69 is thus technically \ntrue; however, the implication that \u201cArabic grammar and syntax were not the concern of the \ntranslators\u201d70 is contradicted by the patterns detected in this study. Although no two texts \nare grammatically identical, most pattern much more closely with related texts than they \ndo with unrelated ones. This observation has potential text-critical implications that should \nbe further explored. Third, and finally, the idiosyncratic orthographic variation points \nto different scribal cultures associated with the different text families, especially Family \nJb. My findings generally corroborate Kashouh\u2019s intuition regarding the relative lack of \nimportance of such variation for establishing relationships within manuscript families, but \nthis topic requires much further work before such a principle should be broadly assumed.\n\nThese discoveries are meaningful and pave the way for future work to explore and define \nthe nature of the patterns detected here. The clear distribution observed in the idiosyncratic \nlexical variation in the spelling of the phrases \u201cKingdom of God\u201d and \u201cKingdom of heaven\u201d \nin the Gospel of Matthew across twenty-two manuscripts provides conclusive evidence that \nthe manuscripts classified as belonging to Family A, as well as those of Family Jb, were copied \nfrom single originals. The idiosyncrasies are copied too consistently for such replication to \nbe attributable to chance. Relatedly, although scribes clearly felt free to alter and change \n\n69.  Kashouh, Arabic Versions, 7; emphasis in the original.\n70.  Ibid., 7.", "start_char_idx": 92281, "end_char_idx": 95899, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3c0c0d6a-fe21-44cb-b454-7607158fce41": {"__data__": {"id_": "3c0c0d6a-fe21-44cb-b454-7607158fce41", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f0238297-0a57-4920-866d-48fa0b4ca6d0", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "826e8d13a3c1beded1802d1ef6eceff3eb74890958a2ff452588b6229c7c27ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f425c52e-da62-4497-b9a2-4134bb0e049f", "node_type": "1", "metadata": {}, "hash": "cfa0c4a926305ff1eab3eb273a1b690ec67d47be7567e2d26027d6d29e3182f5", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  39\n\nlexical and grammatical aspects of their exemplars as style and preference dictated, they \nnevertheless faithfully copied many aspects of the exemplar. A focus on more banal lexical \nchoices, and especially lexical variation, can help add nuance in ways that a focus on lexical \nsimilarities cannot.\n\nThe study of orthographic variation provides new insight into the scribal production \nof the Arabic Gospels. In Section 5, I demonstrated that the spelling of malak\u016bt with a \nt\u0101\u02be marb\u016b\u1e6dah was quite common in the scribal circles that produced the Jb manuscripts. \nThat no two manuscripts replicate the same idiosyncratic distribution of those spellings \nconfirms the absence of a norm and the freedom with which scribes alternated spellings, \neven disagreeing with the exemplar. Nevertheless, the fact that this spelling is found \nonly in the manuscripts of Jb (with one exception in Family Jc) points to a distinct set of \nscribal practices. This finding correlates with the strong clustering of these manuscripts \nagainst the other families in terms of the lexical and grammatical variation studied here as \nwell. Likewise, the orthographic variation that characterizes the representation of tanw\u012bn \nsupports the existence both of shared trends (notably writing tanw\u012bn with kasrat\u0101n or \nfat\u1e25at\u0101n regardless of the context) and of different schools.\n\nPerhaps most significant of all of my findings is the demonstration that the grammatical \nvariation is in fact patterned. The present study provides one model for detecting patterns \nof grammatical variation in Middle Arabic corpora. When multiple versions of the same \ntext or text tradition exist, comparing select variants across manuscripts can help identify \nwhere the main divisions fall. Of course, in-depth study of each manuscript within a group \nor family is also crucial. Every effort should be made to include as many variants as possible \nfrom as many grammatical categories as possible. When comparisons are made between \ntexts that are not versions of the same original or related to one another by content, it is \nimportant to quantify grammatical trends by tagging all forms in a significant portion of \neach manuscript and making note of both form and context in order to facilitate comparison.\n\nSince the goal of Section 4 was merely to determine whether the grammatical variation \nin the Arabic Gospel manuscripts included here attests to such patterns, attempting a \ntypology of the various groups identified lies outside the scope of this paper. Nevertheless, \nsome preliminary remarks can, I believe, further illustrate the significance of the present \nstudy.\n\nMany of the features included here are morphological or morpho-syntactic in nature, \nincluding variation in III-W/Y roots, the use of tanw\u012bn, nominal inflection of the \u201cfive \nnouns\u201d in various contexts, and verbal mood. Of the vocalized manuscripts, those from \nFamily Jb utilize tanw\u012bn vocalizations least frequently, while Ja and Jc manuscripts as well as \nthose belonging to Family K\u2014especially SAr. 628 and Vat. Copt. 9\u2014utilize them much more \nfrequently. Families A and Jb share certain similarities, such as use of certain orthographic \ntools (tanw\u012bn alif in Family A and the various tanw\u012bn vocalizations in Family Jb) to mark \na specific set of roles (e.g., nominal predicates, subjects of existential clauses, and words \nfor either a single person or a group of people),71 even when such marking is out of step \nwith Classical Arabic grammatical and orthographic norms. These tools occur in Families \n\n71.  See Stokes, \u201cNominal Case.\u201d", "start_char_idx": 95903, "end_char_idx": 99540, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f425c52e-da62-4497-b9a2-4134bb0e049f": {"__data__": {"id_": "f425c52e-da62-4497-b9a2-4134bb0e049f", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3c0c0d6a-fe21-44cb-b454-7607158fce41", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "a9c04895e7987950e73d6e6b4999347a36e732602b7b254f870cccb40805605c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e982c20f-aa71-4c59-b396-c70178f431dc", "node_type": "1", "metadata": {}, "hash": "c32cf0b758b28f1c82da338d7289b875fdba3def7484a994ba3fa40b8d0d027b", "class_name": "RelatedNodeInfo"}}, "text": "40  \u2022  PhilliP W. StokeS\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\nJa and K, too, but are less common than they are in A and K. The main exception is SAr. 80, \nwhich uses tanw\u012bn vocalizations much more frequently than do other Jb manuscripts. This \nis likely a major reason SAr. 80 falls closer to Families Ja, Jc, and K than it does to the other \nmanuscripts of Family Jb. \n\nOther manifestations of case marking also attest to a spectrum. Family A regularly \nfeatures the oblique in sound masculine plural nouns (cf. Matthew 21:42 above), whereas \nthe other families, including Jb, display a more Classical distribution, with both nominative \nand oblique forms common. Words ending in *-\u0101\u02be (e.g., *\u1e25i\u1e0f\u0101\u02be, \u201csandal,\u201d and *liq\u0101\u02be, \u201cmeet\u201d), \nwhich, when suffixed with a pronoun, will in Classical Arabic manifest a glide corresponding \nto the case vowel of the noun, appear with a Classical inflection in Families Ja, Jc, and K more \nfrequently than they do in either A or Jb. Inflection of the \u201cfive nouns\u201d (al-\u02beasm\u0101\u02be al-\u1e2bamsah) \nin the examples above is a mixed bag, with *\u02beanna triggering either the nominative or the \naccusative form in each of the families; however, in Families Ja, Jc, and K the accusative is \nmore common than it is in Families A and Jb, for example. \n\nAt this juncture, it is worth stating explicitly that the non-Classical features that occur in \neach of the manuscripts studied here follow regular patterns and are thus clearly part of a \nregister, or perhaps rather a spectrum of patterns, considered prestigious to one degree or \nanother by each of the scribes. In some grammatical domains, such as the masculine plural, the \nregister found in manuscripts belonging to Families Ja, Jc, Jb, and K is more similar to Classical \nArabic than is the register visible in Family A. In terms of final glide inflection, for example, \nFamilies A and Jb tend to indicate nominal case with a glide less frequently than Families Ja, \nJb, and K do. On the other hand, as noted above, case inflection of the \u201cfive nouns\u201d varies. For \nexample, the particle \u02beanna triggered accusative and nominative inflection in members of \nFamilies A (SAr. 72) and Jb (SAr. 69 and 80). By contrast, although one manuscript of Family K \n(SAr. 112) shows nominative inflection in the same context, all others use the accusative, as \ndo manuscripts of both Ja and Jc. Finally, orthographic representation of tanw\u012bn in vocalized \nmanuscripts corresponds closely with manuscript families, but all families, with the exception \nof Family H (Vat. Borg. Ar. 13), display the same patterns of non-Classical tanw\u012bn.72 Future work \nthat examines the distribution of variants, such as historically nominative versus oblique dual \nand plural forms and the inflection of the five nouns and final-glide nouns in manuscripts \nfrom each family, will be crucial to understanding more precisely the patterns of variation.\n\n7. Conclusion\n\nThis paper has investigated variation in three domains\u2014lexical, grammatical, and \northographic\u2014in order to determine the degree to which the variation attested in the domains \nof lexical patterns, grammar, and orthography across Arabic Gospel manuscripts is patterned \nin meaningful ways. In each domain, the variation is frequently idiosyncratic in any given \nmanuscript. I have argued that it is precisely this idiosyncrasy that makes the patterns that \nemerge across manuscripts so compelling. Lexically, the idiosyncratic nature of the translation \nof the phrases \u201cKingdom of God\u201d and \u201cKingdom of heaven\u201d provides perhaps the strongest \nevidence yet that many of the manuscript families previously established reflect copies based \non an exemplar that is, in this case at least, remarkably well preserved. Grammatical variation \n\n72.  For details of frequency and syntax, see Stokes, \u201cNominative Case.\u201d", "start_char_idx": 99544, "end_char_idx": 103351, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e982c20f-aa71-4c59-b396-c70178f431dc": {"__data__": {"id_": "e982c20f-aa71-4c59-b396-c70178f431dc", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f425c52e-da62-4497-b9a2-4134bb0e049f", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "54531978d9b6410b36ae3413b276e656e146be8708df7a135b63950ab9afc8c7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "10880a89-a95f-45e1-b99e-5e7b4805e144", "node_type": "1", "metadata": {}, "hash": "6cbeedf7218abe6a2c45b0e7f9fe43eb8f22b3986ff10fdd4d718f9a0b37d218", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 31 (2023)\n\n   Key to the Kingdom  \u2022  41\n\npatterns in clusters that by and large correlate with previously proposed manuscript families, \nand they thus offer strong support for the existence of distinct grammatical traditions in the \nvarious scribal circles that produced the manuscripts. Consequently, the various text types are \ncharacterized by distinct varieties (or registers). In turn, we should indeed think of multiple \nChristian Arabics, rather than a single \u201cChristian Arabic.\u201d Orthographic variation is the most \nvariable of the three types of variance investigated here, but even this variation corroborates \nthe existence of distinct scribal cultures associated with major manuscript families. Most \nimportantly, the present paper has demonstrated that the variation that characterizes the \ncorpus, although often idiosyncratic, is neither patternless nor meaningless for understanding \nthe corpus as a whole and the text-critical relationships between its manuscripts and \nmanuscript families. Rather than background noise to be filtered out, variation turns out to \nbe key to understanding the Arabic Gospels. Future work is needed to further map out these \ndifferences, as well as to expand the number of variants and the breadth of manuscripts and \nfamilies included in the comparison. \n\nBibliography\n\nAl-Jallad, A. The Damascus Psalm Fragment: Middle Arabic and the Legacy of Old \u1e24ig\u0101z\u012b. \nChicago: Oriental Institute, 2020.\n\n\u2014\u2014\u2014. \u201cThe Earliest Stages of Arabic and Its Linguistic Classification.\u201d In The Routledge \nHandbook of Arabic Linguistics, edited by E. Benmamoun and R. Bassiouney, 315\u201331. \nNew York: Routledge, 2018.\n\n\u2014\u2014\u2014. An Outline of the Grammar of the Safaitic Inscriptions. Leiden: Brill, 2015.\n\nArbache, S. L\u2019\u00c9vangile arabe selon sa\u00efnt Luc: Texte du VIIIe si\u00e8cle, copi\u00e9 en 897, \u00e9dition et \ntraduction = al-In\u01e7\u012bl al-\u02bfArab\u012b bi\u0161\u0101rat al-qidd\u012bs L\u016bq\u0101. 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Oxford: Archaeopress, 2014.", "start_char_idx": 103355, "end_char_idx": 106056, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "10880a89-a95f-45e1-b99e-5e7b4805e144": {"__data__": {"id_": "10880a89-a95f-45e1-b99e-5e7b4805e144", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e982c20f-aa71-4c59-b396-c70178f431dc", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "b812a50a83e07d47bb0438cbf628a13106525e9a6588975d6ea5b783f8f1f45c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e48e0e7f-5770-453c-856c-9ac5109ac0c4", "node_type": "1", "metadata": {}, "hash": "14d0dd5f5f32d94e1802cab19cde3fb2ff482897dc647caedbbf178cc464833f", "class_name": "RelatedNodeInfo"}}, "text": "42  \u2022  PhilliP W. 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L. Christian Arabic Versions of Daniel: A Comparative Study of Early MSS and \nTranslation Techniques in MSS Sinai Ar. 1 and 2. Leiden: Brill, 2016.\n\nKashouh, H. The Arabic Versions of the Gospels: The Manuscripts and Their Families. Berlin: \nde Gruyter, 2012.\n\nKhan, G. \u201cMiddle Arabic.\u201d In Semitic Languages: An International Handbook, edited by S. \nWeninger et al., 817\u201335. Berlin: de Gruyter, 2011.\n\nKootstra, F. \u201cA Quantitative Approach to Variation in Case Inflection in Arabic Documentary \nPapyri: The Case of \u02beAb in Construct.\u201d Journal of American Oriental Society 142, no. 2 \n(2022): 387-414.\n\nLentin, J. \u201cMiddle Arabic.\u201d In The Encyclopedia of Arabic Language and Linguistics, edited by \nK. Versteegh, vol. 3, 215\u201324. Leiden: Brill, 2008.\n\nLentin, J., and J. Grand\u2019Henry. 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W. \u201cA Fresh Analysis of the Origin and Diachronic Development of \u2018Dialectal Tanw\u012bn\u2019 \nin Arabic.\u201d Journal of the American Oriental Society 104, no. 3 (2020): 637\u201364.", "start_char_idx": 108526, "end_char_idx": 110939, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "aae0ce4e-96b1-4aa4-8c68-d7c62c3b9892": {"__data__": {"id_": "aae0ce4e-96b1-4aa4-8c68-d7c62c3b9892", "embedding": null, "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9331", "node_type": "4", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "067b043421e22df871f8ab61f2602d9e8530ea0cfcea4f8176b42770fe983df2", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e48e0e7f-5770-453c-856c-9ac5109ac0c4", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "3ef10e5078cdcec4d12ed3e2c8099ecb627b967eec7642655a5c04a8029158d3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9e97cde2-fc81-4e0d-8c68-36d5c168a84b", "node_type": "1", "metadata": {}, "hash": "563c2825789ec00d38b119ae634ccb778997d16ff52d96cb360410b434ee3595", "class_name": "RelatedNodeInfo"}}, "text": "44  \u2022  PhilliP W. 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Stokes. \u201cCase in the Qur\u02be\u0101nic Consonantal Text.\u201d Wiener Zeitschrift f\u00fcr die \nKunde des Morgenlandes 108 (2018): 143\u201379.\n\nVollandt, R. \u201cThe Status Quaestionis of Research on the Arabic Bible.\u201d In Studies in Semitic Linguistics \nand Manuscripts: A Liber Discipulorum in Honour of Professor Geoffrey Khan, edited by N. \nVidro, R. Vollandt, E.-M. Wagner, and J. Olszowy-Schlanger, 442\u201367. Uppsala: Uppsala University \nPress, 2018.\n\nV\u00f6\u00f6bus, A. Early Versions of the New Testament: Manuscript Studies. Stockholm: Estonian Theological \nSociety, 1954.\n\nWright, W. Arabic Grammar. 1896\u201398. Reprint, Mineola, NY: Dover, 2005.", "start_char_idx": 110943, "end_char_idx": 113321, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9e97cde2-fc81-4e0d-8c68-36d5c168a84b": {"__data__": {"id_": "9e97cde2-fc81-4e0d-8c68-36d5c168a84b", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "aae0ce4e-96b1-4aa4-8c68-d7c62c3b9892", "node_type": "1", "metadata": {"identifier": "alusur-9331", "author": "Stokes, Phillip W.", "title": "Key to the Kingdom: Variation as a Key to Understanding the Arabic Gospel Manuscripts", "date": "2023-02-13", "file": "alusur-9331.pdf"}, "hash": "1121a9737a2d55a0d0e194a5f885c25ab46a58bccc97b84bfb9296defbee70e9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "af72597e-f421-4eec-9e94-51bce2b9c1ca", "node_type": "1", "metadata": {}, "hash": "7d97d5275106af1295ff4d78909dd80d915a55136c48da5a31e2ee2661f4cf0e", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 573-602\n\nAbstract\n\nBeginning with our major source, al-\u1e6cabar\u012b\u2019s Ta\u02be r\u012bkh, both contemporaries and modern historians have noted \nthe extraordinary persistence of the Zanj Rebellion, with the forces of the \u02bfAbbasid caliphate winning only \nafter a protracted siege of the rebel capital, al-Mukht\u0101ra. Victory came not just through superiority in arms, \nbut through a strategy of persuasion: large numbers of rebels, including commanders, were induced to defect \nand received in public ceremonies involving bestowal of robes of honor, an important feature of which was silk \nbrocade. Historians have paid more attention to the symbolic aspects of the rebellion than the material ones. \nRedressing the balance, a focus on the necessarily material character of all semiosis requires an analysis of the \nagency of silk cloth in the uprising. Silk cloth was not only a sign of honor and allegiance, but its material qualities \nalso brought about defection and re-subjection of rebels. Understanding this materiality requires analysis of silk \ncloth production, which elucidates the ultimate superiority of the resources the \u02bfAbbasids had access to, as well \nas our own relative ignorance of the details of the material bases of production and distribution in the world \nboth \u02bfAbbasids and Zanj rebels inhabited.\n\nIn 266/879 Ab\u016b A\u1e25mad al-Muwaffaq (d. 278/891), brother of the caliph al-Mu\u02bftamid  (r. 279\u201389/892\u2013902) and commander of the \u02bfAbbasid forces in their war on the Zanj rebels, arrived outside the Zanj capital of al-Mukht\u0101ra for the first time, accompanied \nby his son Ab\u016b al-\u02bfAbb\u0101s. According to the preeminent account of the revolt in al-\u1e6cabar\u012b\u2019s \n(d. 310/923) Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk, al-Muwaffaq was astonished by the city\u2019s scale, \nthe quality of its fortifications, and the range and size of the rebels\u2019 weaponry, the likes \nof which he had never seen in any previous rebellion. The Zanj raised a cry that made \nthe earth tremble. Faced with these mighty opponents, who started to hurl arrows and \nstones with their hands and a variety of machinery, al-Muwaffaq revealed his stratagem: \n\nEntangled Symbols:  \nSilk and the Material Semiosis  \nof the Zanj Rebellion (869\u201383)*\n\nPhiliP Grant\nAssociate Scholar, Center for Persian Studies, University of California, Irvine\n\n(philipagrant@gmail.com)\n\n\u00a9 2022 Philip Grant. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives License, \nwhich allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long \nas attribution is given to the original authors and source.\n\nmailto:philipagrant%40gmail.com?subject=\n\n\n574  \u2022  PhiliP Grant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nwhen troops from two Zanj galleys sought safe conduct (am\u0101n) for themselves and their \nequipment, boats, and sailors, he \u201cordered that brocade robes of honour (khila\u02bf d\u012bb\u0101j)1 and \njewel-bedecked belts and other gifts\u201d be given to them, including \u201crobes of red silk and \nwhite garments\u201d (khila\u02bf min khila\u02bf al-\u1e25ar\u012br al-a\u1e25mar wa-l-thiy\u0101b al-bay\u1e0d); their sympathy \nthus won, the coopted rebels were posted in a place where their former comrades could \nsee them. \u201cThis was the most humiliating stratagem ever employed against the profligate,\u201d \nal-\u1e6cabar\u012b reports, as other Zanj wished to be treated likewise, and a number rushed to go \nover to al-Muwaffaq.", "start_char_idx": 47, "end_char_idx": 3493, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "af72597e-f421-4eec-9e94-51bce2b9c1ca": {"__data__": {"id_": "af72597e-f421-4eec-9e94-51bce2b9c1ca", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9e97cde2-fc81-4e0d-8c68-36d5c168a84b", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "078dbcac17f60491d777d1fc064a29b2dde2605a6d94ffe031db76aa2397f7a7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a14bdde5-5390-4831-a59a-f508a5d8312e", "node_type": "1", "metadata": {}, "hash": "c620c3fb8d7f72cb3894f268fbff3682fd81b15d3080ef2d84456bf9b9176c31", "class_name": "RelatedNodeInfo"}}, "text": "This provoked a battle between Zanj forces trying to prevent the \ndefectors\u2019 departure and \u02bfAbbasid troops trying to enable it; the Zanj lost.2 \n\nUntil this point, the insurrection of the Zanj had been remarkably successful. The \nrebels had defeated government forces numerous times at the outset of their rebellion \nand effectively controlled much of the saw\u0101d of al-\u02bfIr\u0101q and the province of al-Ahw\u0101z, \nincluding the cities of Basra, Ahwaz, and Wasit. Al-Mukht\u0101ra, to the east of Basra, was \nan extensive place; besides the fortifications noted above, it contained markets, public \nbuildings, a mosque, and a prison. This episode was a turning point in the rebellion: the \ngovernment commander demonstrated that the well-entrenched, well-supplied, and well-\norganized rebels might be defeated not by sheer force of arms but through an altogether \ndifferent strategy: the bestowing of gifts, among which silk, in the form of robes of honor, \nfigured prominently. \n\nDespite its crucial role in the outcome of the Zanj revolt, scholarship has so far ignored \nthe role of silk and, for that matter, of other materials when explaining the revolt\u2019s course \nand especially its conclusion. This paper aims to rectify this omission through examination \nof silk as a material semiotic actor\u2014in other words, by focusing on the agency of silk robes \nof honor and other silk objects. It therefore has two principal aims. First, by examining \nthe Zanj revolt through the action of silk cloth, it seeks to offer a richer explanation of the \ncourse and outcome of this historical event. And second, by focusing on materiality in the \nZanj revolt, it highlights a major lacuna in research on rebellions and other events in this \nperiod, namely, the lack of consideration given to both the agency of materials and the \nentanglement of such events in complex chains of production and distribution. \n\nThe paper has four main parts. I start with a brief account of the rebellion, an overview of \nthe historiography of the revolt indicating where the focus of scholarship has traditionally \nlain, and a note on the sources. I then turn to the theoretical framework of this paper, \nconsidering the agency of materials through material semiosis, entanglement, and object \n\n1.  D\u012bb\u0101j, one of many silk-related words of Persian origin, is generally translated as brocade. David Jacoby, \n\u201cSilk Economics and Cross-Cultural Artistic Interaction: Byzantium, the Muslim World, and the Christian West,\u201d \nDumbarton Oaks Papers 58 (2004): 197\u2013240, at 241, describes it as \u201call-silk, figured and glossy cloth.\u201d W. Eilers, \nM. Bazin, C. Bromberger, and D. Thompson, in their entry \u201cAbr\u012b\u0161am iii. Silk Textiles in Iran,\u201d in Encyclop\u00e6dia \nIranica, online ed., ed. Ehsan Yarshater, updated July 19, 2011, https://www.iranicaonline.org/articles/abrisam-\nsilk-index#pt3, suggest these are \u201cvague,\u201d \u201cnon-specialist\u201d terms and opt for \u201cbrocade.\u201d\n\n2.  Ab\u016b Ja\u02bffar Mu\u1e25ammad b. Jar\u012br al-\u1e6cabar\u012b, Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk, ed. M. de Goeje (1879; repr., Leiden: \nBrill, 1964\u201365), 3:1982\u201384; English translations from David Waines, trans., The Revolt of the Zanj, vol. 36 of The \nHistory of al-\u1e6cabar\u012b, ed. Ehsan Yarshater (Albany: State University of New York Press, 1992), and Philip Fields, \ntrans., The \u02bfAbbasid Recovery: The War Against the Zanj Ends, AD 879\u201393/AH 266\u201379, notes by Jacob Lassner, \nvol. 37 of The History of al-\u1e6cabar\u012b, ed. Ehsan Yarshater (Albany: State University of New York Press, 1987).", "start_char_idx": 3494, "end_char_idx": 6958, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a14bdde5-5390-4831-a59a-f508a5d8312e": {"__data__": {"id_": "a14bdde5-5390-4831-a59a-f508a5d8312e", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "af72597e-f421-4eec-9e94-51bce2b9c1ca", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "484344335ddf7c41d0a66bfbcd390d7e834cd89abf6c21514b4c6eceb47135d6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "18f5da1f-f9bb-42e3-b111-fb44d4597156", "node_type": "1", "metadata": {}, "hash": "b9becb34c17efca4af19ed730b9748ca43d3efd2ac6b75b4a1c0cf2d3238b567", "class_name": "RelatedNodeInfo"}}, "text": "https://www.iranicaonline.org/articles/abrisam-silk-index#pt3\nhttps://www.iranicaonline.org/articles/abrisam-silk-index#pt3\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nEntangled Symbols \u2022  575\n\nimplosion. The third part examines the appearances of silk cloth in our sources and tackles \nthe two puzzles these appearances bring up: how the wearing of silk was reconciled \nwith the ostensible prohibition on Muslim men\u2019s doing so, and why so many rebels were \nprepared to defect to their enemy. Finally, given the sheer quantities of silk cloth implied \nby the sources, the fourth part is an extended discussion of how silk cloth was produced. \nThe theoretical framework adopted here requires as detailed an understanding of silk \nand silk production as possible, which in turn necessitates drawing on a broad range of \ndisciplines and subdisciplines, giving rise to extended discussions of both theoretical and \ntechnical questions that may not seem immediately relevant to the events under discussion, \nyet without which the importance of silk cloth in the uprising cannot be satisfactorily \nappreciated.\n\nOverview of the Uprising and Sources\n\nTo understand fully what is omitted by ignoring the material element, it is worth \nrevisiting what the Zanj rebellion was and how it has been treated historiographically. It \nbegan in Basra in 255/869 with one \u02bfAl\u012b b. Mu\u1e25ammad, probably an Arab from a village \nnamed Warzan\u012bn near Rayy, who claimed both to be an \u02bfAlid (according to our admittedly \nhostile sources, al-\u1e6cabar\u012b and al-Mas\u02bf\u016bd\u012b),3 with a variety of different genealogies, and to \nhear voices from heaven. Together with a small number of companions, this \u02bfAl\u012b freed \nsome of the enslaved laborers who worked on the sh\u016braj, the salt steppe, outside Basra, \nclearing the ground of sib\u0101kh, \u201cnitrous topsoil\u201d or \u201cnatron\u201d (a combination of different \nsodium salts)4 in order to prepare the ground for cultivation on behalf of their and the \nland\u2019s owners. Unlike his previous attempts to stir up rebellion in al-Ba\u1e25rayn, Baghdad, and \nBasra,5 \u02bfAl\u012b\u2019s endeavor in the marshes was successful, as more enslaved laborers were freed \nto join the uprising. The rebel host swelled to include some local villagers and Bedouin \nand became large enough to defeat local detachments of government troops. Eventually, \nthe Zanj forces were sufficiently large and well organized to carve out significant amounts \nof territory in lower al-\u02bfIr\u0101q and the adjacent province of al-Ahw\u0101z. Only a concerted and \nprotracted campaign led by al-Muwaffaq was ultimately able to defeat them, crucially using \n\n3.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:1742\u201348; Ab\u016b al-\u1e24asan \u02bf Al\u012b b. al-\u1e24usayn b. \u02bf Al\u012b al-Mas\u02bf\u016bd\u012b, Mur\u016bj al-dhahab wa-ma\u02bf\u0101din \nal-jawhar, ed. and trans. Charles Barbier de Meynard and Abel Pavet de Courteille, rev. Charles Pellat (Paris: \nSoci\u00e9t\u00e9 Asiatique, 1962), 8:31. Alexandre Popovic, The Revolt of African Slaves in Iraq in the 3rd/9th Century, \ntrans. L\u00e9on King (1976; repr., Princeton, NJ: Markus Wiener, 1999), 34\u201335, discusses an alternative version of \n\u02bfAl\u012b\u2019s \u201creal\u201d origins provided by al-\u1e62afad\u012b much later.\n\n4.", "start_char_idx": 6960, "end_char_idx": 10043, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "18f5da1f-f9bb-42e3-b111-fb44d4597156": {"__data__": {"id_": "18f5da1f-f9bb-42e3-b111-fb44d4597156", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a14bdde5-5390-4831-a59a-f508a5d8312e", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "ca24df2409f01fa9a15ddf7695e57dd5d4fb65a52cdf4969aa6ee789a15bf7ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "298ed877-7dde-41ce-aa08-ad0251a145c4", "node_type": "1", "metadata": {}, "hash": "9317c3701480da77570bb190c2b168aeebac08582813b7494e76d587736c5e43", "class_name": "RelatedNodeInfo"}}, "text": "4.  Formed by the evaporation of alkaline lakes, \u201cnatron\u201d may include natron in the strict sense (Na2CO3\u00b710H20), \nbut also trona (Na2CO3\u00b7NaHCO3\u00b72H20), burkeite (Na6CO3\u00b72SO4), and halite (common salt, NaCl); V. Devulder \nand P. Degruyse, \u201cThe Sources of Natron,\u201d in Glass Making in the Ancient Greco-Roman World, ed. Patrick \nDegruyse, 87 (Leuven: Leuven University Press, 2014). Kurt Franz, in Kompilation in arabischen Chroniken: \nDie \u00dcberlieferung vom Aufstand der Zan\u01e7 zwischen Geschichtlichkeit und Intertextualit\u00e4t vom 9. bis ins 15. \nJahrhundert (Berlin: De Gruyter, 2004), 40, 49\u201350, translates sh\u016braj as \u201csaltpeter,\u201d that is, potassium nitrate \n(KNO3), rather than \u201cnatron,\u201d as in Popovic, Revolt, 13, 24, but without explaining this difference. Saltpeter \ncould be used as fertilizer.\n\n5.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:1743\u201346.\n\n\n\n576  \u2022  PhiliP Grant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nsilk robes to divide the rebels\u2019 leadership, as described above. The rebels were either killed \nin battle, incorporated into \u02bfAbbasid forces after defecting (probably the greatest number), \nenslaved by Bedouin after fleeing the downfall of al-Mukht\u0101ra,6 or (in the case of a handful \nof leaders who did not surrender) imprisoned and eventually executed.7\n\nThe historiography has focused on a number of questions, often inconclusively although \nby no means without insight. These include, first, the \u201csectarian\u201d affiliations of the revolt \nand especially of its leader: was he Shi\u02bfite, Kharijite, or simply an \u201copportunist\u201d?8 Second, \nwho exactly were the rebels, and in particular the Zanj? Where did they come from? How \ndid they get there? Were they mainly slaves? Did they come from East Africa or from further \nwest or north in Africa? Or were they rather mainly free men, even including East African \nmerchants resident in Basra? Third, is the rebellion correctly characterized as a \u201cslave \nrevolt\u201d?9 Were its adherents bound principally by ethnic or racial solidarity, or should it \nbe read in class terms, as an alliance of the oppressed including enslaved and free laborers, \npeasants, Bedouin, and discontented townsfolk? Fourthly, did its scope and especially the \nrebels\u2019 control of some of the caliphate\u2019s richest tax-bearing lands deal a fatal blow to the \n\u02bfAbbasids as a strong central power?10 \n\nIt is clear from the above summary that the materiality of the revolt has not been the \nsubject of historical debate, and the agency of specific objects or classes of objects (such as \nsilk and silk cloth), in particular, has been ignored by the several generations of scholars to \nhave treated the uprising. It is for this reason that I argue that attention to materiality\u2014\nfurther examples of which I provide briefly in the conclusion\u2014is the most promising new \navenue for research on what is otherwise well-trodden ground. Before considering how to \napproach the question of materiality, however, it is important to evaluate the contributions \nand limits of our main source for the events of the insurrection.\n\nAl-\u1e6cabar\u012b\u2019s Ta\u02ber\u012bkh provides us with an unusually detailed narrative of the revolt, at least \nof its early initial and concluding periods, one roughly three times as long as any account \nby a subsequent medieval historian; he was furthermore decisive in shaping the tradition \nof reports about the Zanj. He himself relies almost entirely on the lost Kit\u0101b Akhb\u0101r \u1e62\u0101\u1e25ib \nal-Zanj of Ab\u016b al-\u1e24asan Mu\u1e25ammad b. al-\u1e24asan b. Sahl (d. 280/893\u201394), who is often referred \n\n6.", "start_char_idx": 10041, "end_char_idx": 13516, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "298ed877-7dde-41ce-aa08-ad0251a145c4": {"__data__": {"id_": "298ed877-7dde-41ce-aa08-ad0251a145c4", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "18f5da1f-f9bb-42e3-b111-fb44d4597156", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "29037afa5a332def631f2a68e1bee0adc393b5e29a42b168af55511b5cf28829", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8be7e930-00a7-4b5b-8c60-973f6bfa829e", "node_type": "1", "metadata": {}, "hash": "f8bbc324ed167d44b5b9d35a8a30d1b60b3c140fff3093be6e0b3a455813e41a", "class_name": "RelatedNodeInfo"}}, "text": "280/893\u201394), who is often referred \n\n6.  Ibid., 3:2094.\n7.  Ibid., 3:2111.\n8.  This last is Fukuzo Amabe\u2019s expression in The Emergence of the \u02bfAbbasid Autocracy (Kyoto: Kyoto \n\nUniversity Press, 1995), 194. For summaries of these debates, see Amabe, Emergence, 173\u201399; Popovic, Revolt, \n27, 43, 130\u201331, 149\u201352; and most recently, Franz, Kompilation, 29\u201331.\n\n9.  Principally a \u201cslave rebellion\u201d: Theodor N\u00f6ldeke, \u201cA Servile Revolt,\u201d in Sketches from Eastern History, \ntrans. John Sutherland Black (London: A. & C. Black, 1892), 146\u201375; Popovic, Revolt, but more cautiously. Franz, \nKompilation, 56\u201357, argues for the redundancy of the term and for thinking in terms of a spectrum of unfree labor \n(including slavery). Not a slave rebellion: M. A. Shaban, Islamic History: A New Interpretation, vol. 2 (Cambridge: \nCambridge University Press, 1971), 101\u20137; Ghada Talhami, \u201cThe Zanj Rebellion Reconsidered,\u201d International \nJournal of African Historical Studies 10, no. 3 (1977): 443\u201361. Talhami and also Fay\u1e63al S\u0101mir, Thawrat al-Zanj \n(Baghdad: D\u0101r al-Q\u0101ri\u02be, 1954), emphasize class rather than slave vs. free or \u201cracial\u201d elements, without denying \nthe importance of freed slaves.\n\n10.  Analyzed most carefully by David Waines, \u201cThe Third Century Internal Crisis of the Abbasids,\u201d Journal of \nthe Economic and Social History of the Orient 20, no. 3 (1977): 282\u2013306.", "start_char_idx": 13477, "end_char_idx": 14838, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8be7e930-00a7-4b5b-8c60-973f6bfa829e": {"__data__": {"id_": "8be7e930-00a7-4b5b-8c60-973f6bfa829e", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "298ed877-7dde-41ce-aa08-ad0251a145c4", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "7b2fc52e3b7628f2725de692c0e6e1ded3ae0cff4a0462c0fb7bebba60f9e280", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "187d1552-5a3a-457f-ad9f-cec760e23e3a", "node_type": "1", "metadata": {}, "hash": "9c9b6dcf4f8dea5fa2487ee0117b12b4cf4a2491ce05ec13bc131a3bc6ac5482", "class_name": "RelatedNodeInfo"}}, "text": "3 (1977): 282\u2013306.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nEntangled Symbols \u2022  577\n\nto by the laqab Shaylama. The work\u2019s title is known from its appearance in al-Mas\u02bf\u016bd\u012b\u2019s \nMur\u016bj al-dhahab and in Ibn Nad\u012bm\u2019s Fihrist; al-\u1e6cabar\u012b used a written copy of this text.11 \nAl-\u1e6cabar\u012b seems to have removed much of the middle section of the account and rearranged \nthe narrative in the annalistic format of his Ta\u02ber\u012bkh, while adding, in the later stages of the \nrevolt, epithets such as al-khab\u012bth (\u201cthe vile one\u201d) to describe \u02bfAl\u012b b. Mu\u1e25ammad. It is not \nclear what use al-Mas\u02bf\u016bd\u012b made of Shaylama\u2019s work, since the books in which he described \nthe revolt in detail are lost, but the information he includes in his Mur\u016bj indicates he had \naccess to traditions that al-\u1e6cabar\u012b did not. There is a centuries-long tradition of historical \nwriting about the Zanj rebellion in Arabic. Only Miskawayh (d. 421/1030) in his Taj\u0101rib \nal-umam has significant new information about the working conditions of Zanj slaves.  \nIn general, however, all later historians are dependent on al-\u1e6cabar\u012b\u2019s history\u2014and therefore \nultimately on Shaylama\u2019s collection of akhb\u0101r. \n\nShaylama came from an illustrious family; his uncle was al-Ma\u02bem\u016bn\u2019s influential vizier, \nal-Fa\u1e0dl b. Sahl Dh\u016b Riy\u0101satayn, and his father, al-\u1e24asan, a high official under the same \ncaliph. Shaylama himself had been a k\u0101tib in Samarra. Despite this, he joined the rebellion, \nalthough like many others he would eventually defect. After returning to Samarra he had \naccess to a number of other former rebels, as evident from the isn\u0101ds of the various reports \n(sixteen different participants in total), as well as to government sources. He was thus \nuniquely placed to understand the workings of both the \u02bfAbbasid government and the \nrebellion and, crucially for our purposes, their interaction through the bestowal of silk \nrobes on defectors. Despite his reconciliation with the \u02bfAbbasid regime, apparent from the \nmore hostile picture of the rebels and the more sympathetic treatment of al-Muwaffaq and \nAb\u016b al-\u02bfAbb\u0101s in the later stages of the narrative, he was eventually executed by the latter, \nnow the caliph al-Mu\u02bfta\u1e0did, for his part in an \u02bfAlid plot. Given Shaylama\u2019s importance to \nal-\u1e6cabar\u012b, I describe the compiler of the bulk of our reports about the uprising alternately as \nal-\u1e6cabar\u012b and as al-\u1e6cabar\u012b-Shaylama.\n\n \nMaterial Semiosis, Entanglement, Object Implosions\n\nFollowing the feminist philosopher and historian of science Donna Haraway, the main \npremise of this paper is that materials are necessarily also semiotic\u2014under which heading, \nfor present purposes, I include the symbolic realm\u2014and signs and symbols are always \nnecessarily material. Haraway pointed, some time ago now, to the tendency in Western \nknowledge production to separate the material from the semiotic and to privilege the \ninterpretation of signs (implied by the longstanding idea that the social world can be \u201cread\u201d \nlike a text).12 \n\nA complementary idea running through Haraway\u2019s work is the observation that nature \nand culture cannot be separated; to do so is characteristic both of the androcentric \nepistemology of modern science\u2014the self-extraction of a reasoning, male observer from \n\n11.  For this account of Shaylama and the relationship of his Akhb\u0101r with the Ta\u02ber\u012bkh, I draw especially on \nFranz, Kompilation, 83\u2013113. See also Popovic, Revolt, 145.\n\n12.  Donna Haraway, \u201cSituated Knowledges: The Science Question in Feminism and the Privilege of Partial \nPerspective,\u201d Feminist Studies, 14, no.3 (1988): 575\u201399.", "start_char_idx": 14820, "end_char_idx": 18370, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "187d1552-5a3a-457f-ad9f-cec760e23e3a": {"__data__": {"id_": "187d1552-5a3a-457f-ad9f-cec760e23e3a", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8be7e930-00a7-4b5b-8c60-973f6bfa829e", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "8447556eab4f0a4e346dc0109bd92a47ccd1259852494d80bf43bf4c73f026ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8044f4cb-8eed-4879-8310-75701799e93a", "node_type": "1", "metadata": {}, "hash": "51909c1196a9b90c2722dc37b417b144a1525e80acc557d7d9cf4f1832f2d1b9", "class_name": "RelatedNodeInfo"}}, "text": "578  \u2022  PhiliP Grant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nthe nature he experiments on and seeks to dominate\u2014and of many strains of social science, \nincluding certain types of feminist critique, where the unique diversity of human culture is \ninvoked to rebut attempts to reduce human behavior to the workings-out of evolution or to \nseparate us from (other) animals. Haraway stresses instead the importance of physical and \nbiological processes and the fundamentally symbiotic character of all life, including our own: \nour cultural achievements and potential would be impossible without billions of microbes, \nfungi, plants, animals, and inorganic matter in all their complexity and dynamism. Social \nanalysis and critique must therefore account for what she calls \u201cnaturecultures.\u201d13 Such an \napproach can be described as \u201csymmetrical,\u201d drawing on the vocabulary developed (often \nin parallel to and sometimes in conversation with Haraway) in the social studies of science \nand technology by Bruno Latour and in economic sociology by Michel Callon and Koray \n\u00c7al\u0131s\u0327kan.14 Decoupling agency from consciousness or moral responsibility, this approach \nrejects the Cartesian and Kantian separations of subject and object, humans who act and \nnon-humans who are merely acted on, to argue for a study of the networks, assemblages, or \nagencements15 of subjects and objects, humans, animals, and things, all of which are agents \nand must therefore be given equal weight in our explanations, instead of the asymmetrical \nprivileging of human agency and intentionality.\n\nA complementary concept is that of entanglement, in this case the revolt\u2019s entanglement \nwith silk production. I take this term from archaeologist Ian Hodder, who means by it that \nhumans and things are mutually dependent and that researchers, rather than taking these \nentanglements for granted, need to pay greater attention to how things become things \nand what other things make them possible.16 For Hodder it is insufficient to talk, as many \nscholars do, of materiality but then focus only on how materials are construed rather \nthan on the materials themselves. Counteracting this tendency requires incorporating \nanalyses of how things come to be\u2014what the properties of different materials are;  \n\n13.  Donna Haraway, The Companion Species Manifesto: Dogs, People, and Significant Otherness (Chicago, \nIL: Prickly Paradigm Press, 2003). Note that Haraway\u2019s coinage naturecultures is also a riposte to social \nconstructionism: just because things are socially constructed does not mean that they are not also part of \nsome reality that is not of human making.\n\n14.  Bruno Latour, Nous n\u2019avons jamais \u00e9t\u00e9 modernes: essai d\u2019anthropologie symm\u00e9trique (Paris: La \nD\u00e9couverte, 1991); Koray \u00c7al\u0131s\u0327kan and Michel Callon, \u201cEconomization, Part 1: Shifting Attention from the \nEconomy towards Processes of Economization,\u201d Economy and Society, 38, no. 3 (2009): 369-98. Haraway notes \nthat Latour was not a feminist, but his conclusions meant that he could easily be made into one: Haraway, \n\u201cSituated Knowledges,\u201d 596, n. 1; and she notes that they have both developed an analysis of the material \nand the semiotic as mutually implicating because of a shared Catholic background (that is to say, they were \ninspired to this insight by the idea of transubstantiation): Haraway, Staying with the Trouble: Making Kin in \nthe Chthulucene (Durham, NC: Duke, 2016), 179, n. 35.\n\n15.  In \u201cEconomization, Part 2: A Research Programme for the Study of Markets,\u201d Economy and Society, \n39, no. 1 (2010): 1-32, Koray \u00c7al\u0131s\u0327kan and Michel Callon refer to the range of associated humans and material, \ntechnical, and textual devices that are necessary for any activity to take place (to pilot a boat for example); \nagency, or the capacity to act, is distributed across these entities, something that is captured in the French \nagencement but is lost in its common English translations \u201cassemblage\u201d and \u201carrangement.\u201d\n\n16.  Ian Hodder, Entangled.", "start_char_idx": 18374, "end_char_idx": 22360, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8044f4cb-8eed-4879-8310-75701799e93a": {"__data__": {"id_": "8044f4cb-8eed-4879-8310-75701799e93a", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "187d1552-5a3a-457f-ad9f-cec760e23e3a", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "df2a7ab013d83e50fb88b74f5c0b20ad2e382d49dbdb5807cc34c5cc477a80ee", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "03de8aa9-501d-47f7-9e66-2c1b0a284f5f", "node_type": "1", "metadata": {}, "hash": "06bd8cdd2a88cf2ee12c6d3565689b3f74e260cd142f5763564a425ec1366c57", "class_name": "RelatedNodeInfo"}}, "text": "Ian Hodder, Entangled. An Archaeology of the Relationship Between Humans and Things (Chichester: \nWiley-Blackwell, 2012).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nEntangled Symbols \u2022  579\n\nhow they are combined physically and chemically; how these processes participate in more \nextensive ecosystems; how humans fit into these assemblages; what effects they have on \nthose assemblages (constrained and enabled by the physical properties of materials); and \nhow the reorganization and transformation of matter and energy may also involve human \ninstitutions and relationships. Smelting iron, for example, involves the interaction of tongs \nand metal and the generation of heat, but also rights, debts, obligations, institutions (such \nas guilds and conceptions of property), and relationships (including with the divine).17\n\nIn discussing the naturalcultural and material-semiotic dimensions of the Zanj rebellion, \nI adapt as technique the \u201cobject implosion exercise\u201d developed by the anthropologist \nJoe Dumit,18 itself a formalization of Haraway\u2019s challenge to her classes to \u201cunpack\u201d any \nmundane object around them. Objects are \u201csticky tissues\u201d made up of economic, technical, \npolitical, organic, historical, mythic, and textual threads; \u201cfacts, media, things, people \nare equally all implosions, all material-semiotic actors, all unpackable, all full of different \nthreads that can\u2014and often should\u201d be teased out.19 Haraway herself defines implosion \nas a force bringing multiple dimensions together, connecting them, and also \u201ca claim for \nheterogeneous and continual construction through historically located practice, where the \nactors are not all human.\u201d20 For Dumit, \u201cimploding\u201d an object reveals the \u201cembeddedness \nof objects, facts, actions, and people in the world and the world in them,\u201d encompassing \ndetails, non-obvious connections, labor, and professional, material, technological, political, \neconomic, symbolic, textual, bodily, historical, and educational dimensions.21 \n\nDumit suggests beginning by writing down everything one knows about the object and \nits multiple dimensions, including how one comes to know about it and what assumptions \nthis involves, and how it came to be in the world and the world in it, and then going through \nthe resulting list trying to make systematic connections. He calls for attention to the labor \ninvolved in making the object; the professional and epistemological dimensions of the labor \nprocess; the materials and technologies involved; their histories; the object\u2019s context and \nsituatedness (how it appears in the world, in relation with and next to what other things); \nits economic dimensions (not just labor, but how it appears in markets, as a commodity, \nhow it is distributed, purchased, and consumed, and its costs); its political dimensions (who \nor what claims authority over it, and how it contributes to or challenges political orders); \nits bodily or organic dimensions (what kinds of bodies use it or are in relation to it, and \nhow these are gendered, racialized, or otherwise marked); its historical dimensions (how it \ncame to be or was invented, and who tells its histories and how); its educational dimensions \n(how and when it appears in our socialization); its mythological dimensions (in what sorts  \n \n\n17.  Ibid., 48-52.\n18.  Joe Dumit, \u201cWriting the Implosion: Teaching the World One Thing at a Time,\u201d Cultural Anthropology 29, \n\nno. 2 (2014): 344\u201362; Donna Haraway, Modest_Witness@Second_Millennium: FemaleMan\u00a9Meets_OncoMouse\u2122: \nFeminism and Technoscience (New York: Routledge, 1997).\n\n19.  Dumit, \u201cWriting,\u201d 349.\n20.  Haraway, Modest_Witness, 97.\n21.  Dumit, \u201cWriting,\u201d 350.", "start_char_idx": 22338, "end_char_idx": 25993, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "03de8aa9-501d-47f7-9e66-2c1b0a284f5f": {"__data__": {"id_": "03de8aa9-501d-47f7-9e66-2c1b0a284f5f", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8044f4cb-8eed-4879-8310-75701799e93a", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "cf6fe52d98fe6dd125842e93d052730d9e81f535b4ca60c9ed33214d39b9d16c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "517eb1e0-9ff5-4944-8ecd-06bbc96718c6", "node_type": "1", "metadata": {}, "hash": "c4dc1628908f0b9a1d517edaccd81c1a9f9b94134f566191642b774406160dad", "class_name": "RelatedNodeInfo"}}, "text": "580  \u2022  PhiliP Grant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nof narratives of identity does it play a part); and its symbolic dimensions (what kinds of \nsystems of metaphor and meaning it is a part of, and how these are contested).22 \n\nThese different dimensions overlap, and from a historian\u2019s perspective all of them have a \nhistorical character. Although the examples Dumit gives are clearly contemporary (patents, \nan object\u2019s presence in the education system), his formula can easily be adopted for the \nstudy of the past, including one more than eleven centuries distant\u2014even if, more often \nthan not, the easiest thing to demonstrate is our own ignorance.\n\nIn his exposition of this technique, Dumit notes the possibility of exhaustion,23  \na consequence of the sheer complexity of even the simplest of objects when it comes to \nall the material and symbolic factors that go into making and distributing it and therefore \na consequence too of the amount of knowledge that is required to implode in this way an \nobject whose scope and variety elude any one thinking subject. For the ninth century CE, \nthis process is further complicated by both the patchy quality of the literary evidence and \nits mediation through what mainly elite, male (near-)contemporaries saw fit to record \nand how. Meanwhile, material remains from al-\u02bfIr\u0101q and adjacent regions are extremely \nscarce, although I discuss one prominent example below. Moreover, modern knowledge \nproduction about silk is scattered across a variety of disciplines and is rarely the focus of \nhistoriography. \n\nFor these reasons, I will not attempt to follow Dumit\u2019s formal procedure to anything near \nthe letter. Instead, I will make threefold use of it as an impromptu guide for asking new \nquestions of our sources, as an invitation to combine the concerns of historians of the Zanj \nrebellion (and \u02bfAbbasid political historians more generally) with those of scholars who have \nwritten about textiles and dyes, and as what Dumit calls an \u201cignorance map\u201d that will help \nin elaborating future research agendas.24 \n\nSilk Banners and Robes in the Uprising\n\nWith this theoretical framework of material semiosis and object implosion in place, it is \ntime to turn to the appearance of silk objects in the course and especially the final stages of \nthe Zanj revolt.\n\nThe Zanj had a silk banner. Ray\u1e25\u0101n b. \u1e62\u0101li\u1e25, an early recruit to the cause who is described \nas a ghul\u0101m who himself supervised ghilm\u0101n of the Shurajiyy\u016bn,25 the landlords exploiting \nforced and hired labor to clear the sib\u0101kh, related the following:\n\n22.  Ibid., 350\u201353.\n23.  Ibid., 354. Hodder, Entangled, 60, likewise observes that even for prehistoric technology the \u201cnetwork\u201d \n\nor \u201cassembly\u201d that made objects possible is already too complicated to be represented pictorially.\n24.  Dumit, \u201cWriting,\u201d 355.\n25.  Both David Waines commenting on the English translation of this text in Revolt, 35, n. 143, and M. A. \n\nShaban in Islamic History give the impression that the laborers are the Shurajiyy\u016bn, but this makes no sense \nsince the text is unambiguous that it is slaves of the Shurajiyy\u016bn who are freed and the Shurajiyy\u016bn and their \nagents who are captured. The word comes from sh\u016braj, \u201csalt steppe, plain\u201d (Middle Persian s\u014drag). Franz, \nKompilation, 49, also points out this mistake.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nEntangled Symbols \u2022  581\n\nHe [Ray\u1e25\u0101n] was returning from Baghdad with Shibl b. S\u0101lim, one of the slaves of \nthe Dabb\u0101s\u012bn [sellers of date juice, dibs], who had silk material (\u1e25ar\u012bra) which \u02bfAl\u012b b. \nMu\u1e25ammad had commissioned for a banner; on it in red and green were written \u201cGod \nhas purchased the souls of believers and their property, for they have attained to \nparadise fighting in the way of God \u2026\u201d [Q 9:111], to the end of the verse, and also \u02bfAl\u012b\u2019s \nname and his father\u2019s.", "start_char_idx": 25997, "end_char_idx": 29815, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "517eb1e0-9ff5-4944-8ecd-06bbc96718c6": {"__data__": {"id_": "517eb1e0-9ff5-4944-8ecd-06bbc96718c6", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "03de8aa9-501d-47f7-9e66-2c1b0a284f5f", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "a1bbc471ef6e67867c6962016d6bc80fecc50ba6a86980c8ad95c9a1c60c9bc7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f7232b58-52b5-49cb-8a61-f44d192e3df0", "node_type": "1", "metadata": {}, "hash": "9eeceb4faa5506ae33bd38cf58b7242e4247ef04d528129b9e4cc0695a0a6ebd", "class_name": "RelatedNodeInfo"}}, "text": "The banner (liw\u0101\u02be) was fastened to a barge pole.26\n\nThis passage, together with the extant Zanj coins, has been a key piece of historiographic \nevidence in debates over \u02bfAl\u012b b. Mu\u1e25ammad\u2019s religious disposition. Although interpreting \nthe banner\u2019s words and decoding its color symbolism are undoubtedly important, I focus \nhere on the banner as an object resulting from complicated chains of production.27 \n\nThere is a methodological challenge here. Our oldest surviving silk banner is more than \nthree centuries younger than the Zanj rebellion.28 It might reasonably be objected, therefore, \nthat we cannot implode this object, since all we have are textual representations of it. \nPerhaps we should restrict ourselves to textual analysis after all. Yet I plead the incidental \nrather than accidental quality of silk in the text as justification for imploding silk cloth as \nan object. It is not accidental that first Shaylama and then al-\u1e6cabar\u012b preserved Ray\u1e25\u0101n b. \n\u1e62\u0101li\u1e25\u2019s narration of his involvement in obtaining silk for a banner. The revolt might have \nstarted out rather provisionally, with a handful of followers and weapons,29 but the display \nof a silk banner was an indication of organization and a declaration of seriousness of intent, \nindicating that the rebels thought themselves the equals of the \u02bfAbbasids with their famous \nblack banners. Besides the banner, al-\u1e6cabar\u012b also presents us with a silk hat (qalansuwa \nkhazz)30 worn by a man who is initially seized by Ray\u1e25\u0101n b. \u1e62\u0101li\u1e25 by the ends of his turban, \nbefore he can declare that he wishes to join the rebels.31 Most frequently and strikingly, \n\n26.  Waines, Revolt, 34; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:1748.\n27.  As Webb Keane, \u201cSemiotics and the Social Analysis of Material Things,\u201d Language and Communication \n\n23, nos. 2\u20133 (2003): 409\u201325, points out, colors, however symbolic, do not exist independently; they have to be \n\u201cco-present\u201d with a material. See also Reza Husseini\u2019s article in this issue for color symbolism in one Khorasani \nrevolt.\n\n28.  This is an example from al-Andalus famously captured at the battle of Las Navas de Tolosa in 1212. Yuka \nKadoi, \u201cFlags,\u201d Encyclopaedia of Islam, 3rd ed., ed. Kate Fleet, Gudrun Kr\u00e4mer, Denis Matringe, John Nawas, and \nEverett Rowson (Leiden: Brill Online), posted 2014, http://dx.doi.org/10.1163/1573-3912_ei3_COM_27157.\n\n29.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:1752.\n30.  Khazz could be either pure silk or silk interwoven with wool. Oleg Grabar, in \u201cSilks, Pots and Jugs: \n\nAl-Jahiz and Objects of Common Use,\u201d in Iconography in Islamic Art, ed. Bernard O\u2019Kane, 197\u2013200 (Edinburgh: \nEdinburgh University Press, 2003), 199, notes a rare passage in which al-J\u0101\u1e25iz\u0323 (in his Kit\u0101b al-Bukhal\u0101\u02be) gives \nreaders details of textiles; he romanizes it as khuzz, states that it was half-woollen, and contrasts it with qizz \n(\u201cfloss silk,\u201d often vocalized qazz) mentioned in the same passage (p. 199). Medieval authors often used this \ntechnical vocabulary in more than one sense or were imprecise in their explanations, which means that it is \nnot always clear what is being described. See David Jacoby, \u201cSilk Economics,\u201d 221, for the example of sundus, \nand Vera-Simone Schulz, \u201cCrossroads of Cloth: Textile Arts and Aesthetics in and beyond the Medieval Islamic \nWorld,\u201d Perspective 1 (2016): 93\u2013108, at 106\u20137, for b\u016bqalam\u016bn.\n\n31.", "start_char_idx": 29816, "end_char_idx": 33144, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f7232b58-52b5-49cb-8a61-f44d192e3df0": {"__data__": {"id_": "f7232b58-52b5-49cb-8a61-f44d192e3df0", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "517eb1e0-9ff5-4944-8ecd-06bbc96718c6", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "07bf53876b7aff2a9cbc03e9bd39ce7129189b078019e6524e0477cc8df1fb14", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "785d98f9-c0f5-42c5-b923-16d3c3cbfdd5", "node_type": "1", "metadata": {}, "hash": "eb35b77752fb72f8e49e13715daaa911a3d84919e938f14d70257fc11beebd38", "class_name": "RelatedNodeInfo"}}, "text": "31.  He is also described as wearing \u201cred shoes\u201d (khuff a\u1e25mar) and a \u201cwoollen tunic\u201d (durr\u0101\u02bfa); al-\u1e6cabar\u012b, \nTa\u02ber\u012bkh, 3:2001. These curious details remind us of how lacking in this sort of detail we are\u2014how were most rebels \ndressed?\u2014but also of the myriad ways in which symbolism and materials were co-present in people\u2019s attire.  \n\nhttp://dx.doi.org/10.1163/1573-3912_ei3_COM_27157\n\n\n582  \u2022  PhiliP Grant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nhowever, silk appears in the form of the \u201crobe of honor\u201d (sing. khil\u02bfa; pl. khila\u02bf) bestowed on \ndefecting rebels by the \u02bfAbbasid commander al-Muwaffaq, an event recorded some thirteen \ntimes in al-\u1e6cabar\u012b\u2019s narrative.32 These mentions of silk are incidental: they are not dwelled \non or analyzed. The reports take the production and distribution of the material itself \nfor granted; its presence needs no explanation. Precisely because it is incidental, but not \naccidental, to the narrative, silk cloth invites modern scholars to treat it as an object to be \nimploded, to try to explain its presence.\n\nThe first point to raise in relation to the materiality of silk is the degree to which the \nrebellion was entangled in transcontinental practices of commerce and exploitation. As \nthe story of the acquisition of the silk quoted above shows, the silk for the Zanj banner \nwas brought from Baghdad, where it had been purchased, although the narrative implies, \nwithout saying how, that the rebels had the ability to turn it into a banner in Basra at this \nearly stage of the uprising. There is, however, another element in this story that indicates \nthe more extensive trade relations in which the Zanj were entangled. The silk is brought \nback to al-Mukht\u0101ra by, among others, a slave or some kind of subjected worker (k\u0101na min \nghilm\u0101n al-dabb\u0101s\u012bn) of date-juice sellers. Dibs, transported in turquoise, blue, or green \nglazed jars, was a major item of commerce exported from Lower al-\u02bfIr\u0101q and al-Ahw\u0101z to \ndestinations including the Persian Gulf port of Siraf and thence around the Indian Ocean;33 \nlater in the rebellion (in 256/869\u201370), the rebels capture fourteen seagoing ships (mar\u0101kib \nal-ba\u1e25r) and spend three days removing booty from them.34 Although the Zanj uprising\u2014\nunlike the \u02bfAbbasid revolution, for instance\u2014was intensely local in its theater of operations, \nattention to little details about materials reveals that it was entwined in assemblages of \nactors that potentially spanned vast distances. Disruption to the transcontinental trade \nof which al-\u02bfIr\u0101q was one of the major nodes and which enabled enslavement as well as \nenriching \u02bfAbbasid elites was an integral part of the revolt\u2019s material-semiotic challenge to \n\nMeanings may often remain obscure to us, but as Richard Bulliet notes in Cotton, Climate, and Camels: A Moment \nin World History (New York: Columbia University Press, 2009), 46\u201347, wool, a common clothing material, was \nassociated with poverty and abjection. On the other hand, Jonathan Bloom and Sheila Blair, in the \u201cIntroduction\u201d \nto And Diverse Are Their Hues: Color in Islamic Art and Culture (New Haven, CT: Yale University Press, 2011), \n32, drawing on the writings of Ab\u016b Mu\u1e25ammad al-\u1e6cayyib al-Washsh\u0101\u02be, a younger contemporary of al-\u1e6cabar\u012b, \nexplain that red shoes were considered appropriate footwear in \u201crefined circles.\u201d A fancy hat and shoes but a \nrough garment: an elite man who had left the house in haste?\n\n32.", "start_char_idx": 33141, "end_char_idx": 36547, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "785d98f9-c0f5-42c5-b923-16d3c3cbfdd5": {"__data__": {"id_": "785d98f9-c0f5-42c5-b923-16d3c3cbfdd5", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f7232b58-52b5-49cb-8a61-f44d192e3df0", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "e954f9b53a92be3e0192af1f884b26bb20df36848d7e4ec7be9f0333633e5529", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "65cfe1c7-b24e-4ed4-9b12-e1a7373a8ca1", "node_type": "1", "metadata": {}, "hash": "88ce0a3a8c95d54c13e87a164dce03b58af3aae3bef6325d90d04690016270f5", "class_name": "RelatedNodeInfo"}}, "text": "32.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:1972, 1981, 1983, 1990, 1998, 1999, 2019, 2051, 2069, 2070, 2071, 2080, 2097. In none \nof these instances is it recorded that al-Muwaffaq or his son gave an ex-rebel their own robe, something that \nis recorded for other presentations of a khil\u02bfa and that would have been an even stronger material-symbolic \nstatement. See Dominique Sourdel, \u201cRobes of Honor in \u02bfAbbasid Baghdad during the Eighth to Eleventh \nCenturies,\u201d trans. David Sa\u02bfdah, in Robes and Honor: The Medieval World of Investiture, ed. Stewart Gordon, \n137\u201345 (London: Palgrave Macmillan, 2001); Gavin Hambly, \u201cFrom Baghdad to Bukhara, from Ghazna to Delhi: \nThe Khil\u02bfa Ceremony in the Transfer of Kingly Pomp and Circumstance,\u201d in Gordon, Robes and Honor, 192\u2013222.\n\n33.  Marcus Milwright, An Introduction to Islamic Archaeology (Edinburgh: Edinburgh University Press, \n2013), 164; Pseudo-J\u0101\u1e25iz\u0323, Le Kit\u0101b al-Taba\u1e63\u1e63ur bi-l-ti\u01e7\u0101ra attribu\u00e9 \u00e0 G\u030c\u0101\u1e25iz\u0323, ed. and trans. Charles Pellat, Arabica \n1, no. 2 (1954): 153\u201365, at 160 (al-Ahw\u0101z).\n\n34.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:1836. No month is given. The plunder included \u201cslaves,\u201d raq\u012bq, who presumably \njoined the rebels; it is not clear whether they were crew members, slaves of merchants on board, or being \ntransported for sale.", "start_char_idx": 36544, "end_char_idx": 37804, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "65cfe1c7-b24e-4ed4-9b12-e1a7373a8ca1": {"__data__": {"id_": "65cfe1c7-b24e-4ed4-9b12-e1a7373a8ca1", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "785d98f9-c0f5-42c5-b923-16d3c3cbfdd5", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "cba9a6de3c65f0521cb4775727930626832627239f3167ec9b85f06318a9ecb6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a4030109-7d7b-4e5d-9435-c9c196fd1e62", "node_type": "1", "metadata": {}, "hash": "5eb960ec687dc0ff45426118674b291553c2ff925a3ef9da5cc6cca6a7ea843b", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nEntangled Symbols \u2022  583\n\n\u02bfAbbasid dominion. The symbolic element of this challenge was embodied in, among other \nthings, the silk of the banner.\n\nAs mentioned above, it is in the form of the khil\u02bfa that silk appears most frequently in \nthe al-\u1e6cabar\u012b-Shaylama narrative. Right up to the end of the siege, al-Muwaffaq continues \nto welcome defectors, both named commanders and unnamed troops. Indeed, most of \u02bfAl\u012b \nb. Mu\u1e25ammad\u2019s commanders eventually defect, and all are received with honors, including \nrobes and other gifts, and a place in the government army. Defectors are paraded in front \nof their former peers to encourage further defections and weaken the morale of the Zanj \nleader. \n\nThe material semiotics of the robes can be analyzed in terms of what they declare and \nhow they act. Whereas the silk banner declared and thus enacted a rebellion of people who \nregarded themselves, and not the \u02bfAbbasids, as the legitimate authority, silk robes declared \nthat the wearer was now an honored \u02bfAbbasid follower and acted by turning rebels into \nsimultaneously honored and subjected supporters of the authorities, while inciting others \nto defect. Attention to the material semiosis of robes and robing enables us to move beyond \nthe fact of defection and submission to how it was achieved, with the agency of silk cloth at \nits heart.\n\nThis triple agency\u2014inciting, honoring, subjecting\u2014is present throughout the descriptions \nof robing, most strikingly in a succession of episodes that take place in 269/882 as defections \naccelerate. First, al-Muwaffaq refuses to give a safe conduct to one Zanj commander, \nSulaym\u0101n b. M\u016bs\u0101 al-Sha\u02bfr\u0101n\u012b, on account of the amount of blood the latter has shed. \nHowever, he relents on hearing that his refusal has disheartened other potential defectors. \nAl-Sha\u02bfr\u0101n\u012b and his companions are all given robes before being paraded on a boat by Ab\u016b \nal-\u02bfAbb\u0101s. Seeing that al-Muwaffaq\u2019s am\u0101n is trustworthy, a number of other Zanj officers \nand men defect and receive the same robes and presents.35 Al-Sha\u02bfr\u0101n\u012b\u2019s replacement on the \nZanj side, Shibl b. S\u0101lim (the former ghul\u0101m of the date-juice sellers who had brought the silk \nbanner from Baghdad), likewise defects along with his household and some of his officers \nand men. They have to fight off a group of their ex-comrades sent by \u02bfAl\u012b b. Mu\u1e25ammad \nto detain them. Shibl and his men are also treated with honor and given robes, despite \nShibl having been an early associate of \u02bfAl\u012b b. Mu\u1e25ammad who had fought courageously on \nhis side.36 Al-Muwaffaq even seeks Shibl out for his advice and then sends him on a night \nmission against al-Mukht\u0101ra, in the course of which Shibl kills many rebels and strikes fear \ninto the Zanj camp. For this feat he and his men are rewarded with yet more robes.37 \n\nThat honoring also involved subjection is on display in the next episode. Al-Muwaffaq, \nhaving decided on a general assault, summons all his troops and upbraids the former rebels \namong them for their service to the \u201cprofligate\u201d (al-f\u0101siq), stating that he could have \nlegitimately killed them (\u201ctheir blood was licit to him,\u201d qad k\u0101na ab\u0101\u1e25a lahu dam\u0101\u02beuhum), \nbut that he had pardoned (qad ghafara) them. He reminds them of his kindness and gifts, \nenjoining them to loyalty and \u201cto fight zealously in the holy war against the enemy of God\u201d \n\n35.  Ibid., 3:2068\u201369.\n36.  Ibid., 3:2070.\n37.  Ibid., 3:2071.", "start_char_idx": 37808, "end_char_idx": 41233, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a4030109-7d7b-4e5d-9435-c9c196fd1e62": {"__data__": {"id_": "a4030109-7d7b-4e5d-9435-c9c196fd1e62", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "65cfe1c7-b24e-4ed4-9b12-e1a7373a8ca1", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "a9fd6f500fb53f2172d08449388aa366a47e3e2fe806ee01e391d51fd9b85769", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "19c97c36-232f-45df-8e82-3986777a8e7e", "node_type": "1", "metadata": {}, "hash": "8f1e4dad4e4e14e823d0bc0d37843882c07b40535ec72a4bfb32ffd2ee3a007e", "class_name": "RelatedNodeInfo"}}, "text": "584  \u2022  PhiliP Grant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n(al-jidd wa-l-ijtih\u0101d f\u012b muj\u0101hada \u02bfaduww All\u0101h), especially since they know al-Mukht\u0101ra. If \nthey do so, he tells them, they will receive a reward; if not, they will face loss of rank and \nstatus. The ex-rebels respond by abjuring their former errors and promising obedience \n(al-sam\u02bf wa-l-\u1e6d\u0101\u02bfa) and to spill their blood for al-Muwaffaq.38\n\nA central argument of this paper is that, following al-\u1e6cabar\u012b-Shaylama\u2019s lead in the \nextract with which we began, what won the day for the \u02bfAbbasids was not simply the \nsuperior quality or size of their army but this strategy of suborning Zanj troops and leaders \nand incorporating them into the \u02bfAbbasid forces. The robing ceremonial played a crucial \nrole in the rebels\u2019 subordination and incorporation into the \u02bfAbbasid camp. Strikingly, \nmilitary might and khila\u02bf combined toward the end of the revolt, when the stratagem of \nundermining Zanj morale through gifts of silk robes was already well established. The \ngovernment troops were reinforced by soldiers commanded by Lu\u02belu\u02be, the eunuch general \nwho had defected from the autonomous ruler of Egypt, A\u1e25mad b. \u1e6c\u016bl\u016bn (r. 254\u201370/868\u201384), \nwhose deputy (ghul\u0101m) and companion (\u1e63\u0101\u1e25ib) he had been.39 Because of their numbers, \nskills, and bravery, Lu\u02belu\u02be\u2019s troops enable a number of victories over the rebels in the later \nstages of the rebellion.40 When al-Muwaffaq approves Lu\u02belu\u02be\u2019s request to join his forces, he \nreceives him and his men with magnificent presents, a doubling of their pay, and khila\u02bf. \nLu\u02belu\u02be is already described as being dressed \u201cin fine attire\u201d (f\u012b z\u012b \u1e25asan) on meeting the \n\u02bfAbbasid chief. The following day he and 150 of his officers (q\u0101\u02beid min quww\u0101dihi) receive \nrobes (yakhla\u02bfu \u02bfalayhi) and are then paraded on horses caparisoned in gold and silver, \npreceded by a hundred ghilm\u0101n carrying purses and unspecified garments. More such \nclothing is given to the officers according to their rank.41 \n\nAlthough this theater is not aimed at the Zanj rebels, it is analogous in its design: its \npurpose is to demonstrate that formerly disaffected fighting forces could be received with \nhonor into the government army, and that this honor could be performed\u2014and future \nloyalty demanded\u2014through the ceremonial bestowal of gifts, including, significantly, silk \nrobes that simultaneously declare and act. Receiving a khil\u02bfa and being displayed\u2014whether \nin front of the army one is joining or in front of one\u2019s former comrades\u2014are both signs of a \nnew status and the thing that makes that status, giving it physical form. \n\nAl-Muwaffaq\u2019s adroit use of robes to detach Zanj rebels and make them visibly loyal \nto the caliphate was a pioneering intensification of this practice. In their accounts of the \ndevelopment of the khil\u02bfa, both Dominique Sourdel and Gavin Hambly point to the second \nhalf of the third Islamic century as the moment of its first flourishing, the former listing \nvarious examples of \u02bfAbbasid caliphs bestowing robes and the latter emphasizing the \nimportance of robes in forging relationships between the caliphs and first the Tahirids \n(821\u201373) and then the Samanids (819\u2013999) in Khorasan and Transoxiana.42 Curiously, \n\n38.  Ibid., 3:2072\u201373; Fields, Recovery, 117\u201318.\n39.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:2025.\n40.", "start_char_idx": 41237, "end_char_idx": 44531, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "19c97c36-232f-45df-8e82-3986777a8e7e": {"__data__": {"id_": "19c97c36-232f-45df-8e82-3986777a8e7e", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a4030109-7d7b-4e5d-9435-c9c196fd1e62", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "5439bdaf7a00bead3457b8b77cb853833ab32ab3f74ca09e45770cd0dc770fae", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "48b21614-462e-41d3-a741-11422f5bb515", "node_type": "1", "metadata": {}, "hash": "0ef3f8ca57edffb191deaa7db11513360e7a6d8a3d3bf6c207fc264289c36383", "class_name": "RelatedNodeInfo"}}, "text": "40.  Ibid., 3:2081\u201382, 2086\u201387, 2089, and 2093, where it is a ghul\u0101m from Lu\u02belu\u02be\u2019s troops who brings al-Muwaffaq \n\nthe head of the rebel leader.\n41.  Ibid., 3:2080\u201381; Fields, Recovery, 124.\n42.  Sourdel, \u201cRobes of Honor\u201d; Hambly, \u201cFrom Baghdad.\u201d", "start_char_idx": 44528, "end_char_idx": 44774, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "48b21614-462e-41d3-a741-11422f5bb515": {"__data__": {"id_": "48b21614-462e-41d3-a741-11422f5bb515", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "19c97c36-232f-45df-8e82-3986777a8e7e", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "f55b5c14ce3a0be37cc3874929fc342484f638a4d0a278b523c10e81a1e15acf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1a2d9d4b-dccb-4d60-bc46-4fcaebd99600", "node_type": "1", "metadata": {}, "hash": "3baf21b0f52a985933cf8c0e77adc7effdd7b326ceb526efbab32b9ac6cbddd0", "class_name": "RelatedNodeInfo"}}, "text": "Sourdel, \u201cRobes of Honor\u201d; Hambly, \u201cFrom Baghdad.\u201d\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nEntangled Symbols \u2022  585\n\nhowever, neither of them notes the role of robes in the Zanj rebellion at the beginning \nof the period they identify, prior to Ism\u0101\u02bf\u012bl b. A\u1e25mad\u2019s expansion of Samanid influence in \nthe 280s. In this light, it is significant that the practice, especially in the form of caliphs \ngiving robes to their governors and other high officials, seems to have become formalized \nduring the reigns of al-Mu\u02bfta\u1e0did (r. 279\u201389/892\u2013902) and his middle son al-Muqtadir (r. \n295\u2013320/908\u201332). The future caliph al-Mu\u02bfta\u1e0did, then known by the kunya Ab\u016b al-\u02bfAbb\u0101s, \nwas present alongside his father al-Muwaffaq during the final campaign against the Zanj.43 \nIt is thus possible that he took the practice from the battlefield to the caliphal court in \nBaghdad.\n\nBestowing khila\u02bf was designed to be spectacular, in the sense that the robes and parading \nwere intended to draw the attention of an audience. In his conclusion to the volume in \nwhich Sourdel\u2019s and Hambly\u2019s essays appear, Stewart Gordon astutely observes that the \nbroader \u201csemiotic and ceremonial metalanguage\u201d of robing\u2014the bestowal of robes, often \naccompanied by horses and weapons\u2014cannot be discounted as mere \u201cspectacle.\u201d44 But if we \nunderstand spectacle as designed to attract an audience and incite it to act, then in the case \nof the Zanj, bestowing and donning robes and parading the robed former rebels was indeed \na spectacle. The robes were meant to be seen and to make a powerful impression on the \nspectators, serving as powerful tokens and agents of the defected rebels\u2019 new position under \nand relation with the \u02bfAbbasids. For the rebels who continued to hold out, the semiotic \ncharge of seeing their former comrades paraded in magnificently colored and embroidered \nsilk finery, in some cases with horses and weapons, must have been immense.\n\nThe charge was inextricably physical, too. The lives of the Zanj were increasingly \nthreatened. Holed up under siege, their supply lines cut, they were at risk of starvation, \nespecially after an \u02bfAbbasid raid on al-Mukht\u0101ra destroyed a massive threshing floor.45 \nThen there was the threat of being captured and dismembered as punishment for rebellion, \na prospect that became more likely by the day as al-Muwaffaq\u2019s troops gained the upper \nhand. Under these circumstances the spectacle of the khil\u02bfa would have induced all manner \nof hopeful sensations, including the sheen and glamour of silk, the admiration of one\u2019s \nfellows, and incorporation into a fighting force led by the caliph\u2019s brother, whose victory \nseemed increasingly likely, whose attitude was forgiving, and whose abundant resources \ncontrasted starkly with the dire circumstances of the Zanj camp.\n\nTwo puzzles nonetheless remain: was not the wearing of silk clearly forbidden to Muslim \nmen? And why would the rebels, having fought for so many years to maintain autonomy \nfrom \u02bfAbbasid rule, be content to be folded into the very forces against which they had been \nengaged in a life-and-death struggle?\n\nThe \u201cProblem\u201d of Silk for Muslim Men\n\nAl-\u1e6cabar\u012b describes the robes the rebels were given to wear as unambiguously being made \nof \u201cred silk,\u201d khila\u02bf min khila\u02bf al-\u1e25ar\u012br al-a\u1e25mar, which suggests that the entire garment \n\n43.  Hambly, \u201cFrom Baghdad,\u201d 194\u201396. Hambly mentions the Zanj rebellion, but only as a distraction from the \ncaliphate\u2019s relations with potentates further east.\n\n44.  Gordon, \u201cRobes, Kings, and Semiotic Ambiguity,\u201d in Gordon, Robes and Honor, 379\u201385.\n45.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:2079.", "start_char_idx": 44724, "end_char_idx": 48318, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1a2d9d4b-dccb-4d60-bc46-4fcaebd99600": {"__data__": {"id_": "1a2d9d4b-dccb-4d60-bc46-4fcaebd99600", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "48b21614-462e-41d3-a741-11422f5bb515", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "c87e7c2341b54196397b569b99d9612aba0ae80813acd809b47744e00c1de2f5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4e9e660e-de64-4990-a586-0d18d05df6da", "node_type": "1", "metadata": {}, "hash": "bcaaedb5e12f8faae5f64fcefb05d043b7faf1adcfc06d8f5addb4afd6345aaa", "class_name": "RelatedNodeInfo"}}, "text": "586  \u2022  PhiliP Grant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nconsisted of silk. The robes are also described as being made of d\u012bb\u0101j, silk brocade. Al-\u1e6cabar\u012b \nuses this term twice in his tafs\u012br to explain the meaning of the words sundus and istibraq, \ntypes of (green) silk garments promised to the faithful in paradise. Sundus, he writes, is \n\u201cfine\u201d (raq\u012bq) d\u012bb\u0101j while istibraq is \u201ccoarse\u201d (ghal\u012bz\u0323) d\u012bb\u0101j.46\n\nA group of well-known \u1e25ad\u012bths prohibits the use of silk garments by Muslim men in this \nlife.47 The use of silk strips up to the breadth of two or three fingers was allowed, paving \nthe way for the argument that \u1e6dir\u0101z, the band of silk inscriptions that often decorated robes \nof honor, was permissible.48 However, as discussed above, the khila\u02bf bestowed on defected \nZanj rebels were made entirely of silk, and nowhere in the al-\u1e6cabar\u012b-Shaylama account is \nmention made of \u1e6dir\u0101z, although we have a contemporary fragment of \u1e6dir\u0101z from Nishapur \nand earlier literary evidence of it from Ifr\u012bqiya.49 More importantly, material and textual \nevidence indicates that the use of silk garments continued to be popular among Muslim \nmen.50 The \u02bfulam\u0101\u02be\u2019s prohibition clearly did not outweigh the attraction of the luxury \nproduct with all its associations of status and wealth.\n\nSimilarly, the circumstances of the rebellion obviously trumped any possible worries the \ncaliph\u2019s general or the rebels might have had about the legality of donning silk robes. Those \nfighting the Zanj rebellion are presented as embodying and defending Islam throughout its \ndomains. The am\u012br al-mu\u02bemin\u012bn, his brother, and his nephew were engaged in a war against \na man claiming to be an \u02bfAlid and to receive divine visions. Al-Muwaffaq enjoined Zanj \ndefectors to fight a holy war (muj\u0101hada) against an \u201cenemy of God,\u201d and at the conclusion \nof the war he ordered that letters be written to all the \u201ccenters of the Muslim world\u201d (am\u1e63\u0101r \nal-isl\u0101m) announcing victory and safety for their inhabitants.51 \n\nAs for the defectors, they hardly had a choice to opt for the kind of life urged upon \nthe faithful by the \u02bfulam\u0101\u02be; they could either resist to the death, in increasingly difficult \ncircumstances, alongside \u02bfAl\u012b b. Mu\u1e25ammad, or be incorporated into the fighting body of \ntheir adversaries, but with the honor of robes, rank, and weapons. Even if they were at all \nworried that silk clothes were not proper attire for Muslims, the fact that their wearing was \n\n46.  Ab\u016b Ja\u02bffar Mu\u1e25ammad b. Jar\u012br al-\u1e6cabar\u012b, J\u0101mi\u02bf al-bay\u0101n \u02bfan ta\u02bew\u012bl \u0101y al-Qur\u02be\u0101n, ed. \u02bfAbd All\u0101h b. \u02bfAbd \nal-\u1e24asan al-Turk\u012b (Cairo: D\u0101r Hijr, 1422/2001), 15:255 (Q 18:31); 16:499\u2013500 (Q 22:23); 23:550\u201351 (Q 76:12, 21).\n\n47.  As employed by Richard Bulliet in his discussion of why the cotton trade became the occupation of \nchoice for Iranian \u02bfulam\u0101\u02be : Cotton, 42\u201368.\n\n48.  Ibid., 54\u201356. It seems likely that the term \u1e6dir\u0101z is of Persian origin, derived from tar\u0101z, \u201cadornment\u201d: \nNicholas Sims-Williams and Geoffrey Khan, \u201cZandan\u012bj\u012b Misidentified,\u201d Bulletin of the Asia Institute 22 (2008): \n207\u201313, at 210.", "start_char_idx": 48322, "end_char_idx": 51371, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4e9e660e-de64-4990-a586-0d18d05df6da": {"__data__": {"id_": "4e9e660e-de64-4990-a586-0d18d05df6da", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1a2d9d4b-dccb-4d60-bc46-4fcaebd99600", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "d0905666cee535df4e9aac5019be4fb27b10a80974dea811f5796331f6b6947d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ac70e3e1-165c-4b94-8302-42d1c77e7c22", "node_type": "1", "metadata": {}, "hash": "83b80fe58ee0e0d602eaab3976fdfd7c50bfe072f607291b6e859c061e930bd7", "class_name": "RelatedNodeInfo"}}, "text": "Bulliet, in Cotton, 51, points to the association of silk with the defeated, effete, luxurious Sasanian \ncourt, already a well-established literary topos by the third/ninth century CE, as noted by Petra Sijpesteijn in \n\u201cRequest to Buy Coloured Silk,\u201d in Gedenkschrift Ulrike Horak, ed. Hermann Harrauer and Rosario Pintaudi, \n255\u201372 (Florence: Gonnelli, 2004), 260. But as the Persian origins of the word suggest, and evidence of both \nPersian and Roman state manufacture of \u1e6dir\u0101z-style textiles confirms, by approving \u1e6dir\u0101z the \u02bfulam\u0101\u02be were \nhardly promoting an absolute break with the pre-Islamic imperial past.\n\n49.  For Khorasan, see \u201cTiraz Fragment, Dated A.H. 266/A.D. 879\u201380,\u201d Metropolitan Museum of Art website, \naccessed September 1, 2022, https://www.metmuseum.org/art/collection/search/448603. For Ifr\u012bqiya, see \nSijpesteijn, \u201cRequest,\u201d 263.\n\n50.  Bulliet, Cotton, 51\u201352.\n51.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:2097; Fields, Recovery, 139.\n\nhttps://www.metmuseum.org/art/collection/search/448603", "start_char_idx": 51372, "end_char_idx": 52366, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ac70e3e1-165c-4b94-8302-42d1c77e7c22": {"__data__": {"id_": "ac70e3e1-165c-4b94-8302-42d1c77e7c22", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4e9e660e-de64-4990-a586-0d18d05df6da", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "594a0397acbe3d6aeaa0ef45cc60e840cee0b644ddfe34fc521c14e288e3b39a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "04e21602-5207-4e84-bf2d-9aebaa02d6b1", "node_type": "1", "metadata": {}, "hash": "376c6e484e6626cafafae9c783a1635b17763c2ce8fdf47c44f52e0e01d5237a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nEntangled Symbols \u2022  587\n\nordered in the name of the highest authority in the Islamic lands would surely have been \nsufficient justification.\n\nAs for the lack of disapproving comments from al-\u1e6cabar\u012b in his selection from Shaylama\u2019s \nwork, we might surmise that he preferred to demonstrate the effectiveness of al-Muwaffaq\u2019s \npolicy of distributing silk robes for preserving the unity of the caliphate, with which \nal-\u1e6cabar\u012b was deeply concerned and which had been so severely challenged by the Zanj, \nover expressing the concern that, as Richard Bulliet put it, \u201cfor Muslims this vision of \nluxury [the silk garments of Q 22:23] was reserved for saved souls.\u201d52\n\nThe earliest surviving khil\u02bfa dates from 390/1000, and it bears a \u1e6dir\u0101z inscription in honor \nof the Buyid am\u012br Bah\u0101\u02be al-Dawla.53 As a proxy for the robes that have long since been lost \nto us, it is worth looking at one near-contemporary, possibly Iraqi silk item, which ended up \nas the shroud of St. Mengold, kept at the Collegiate Church of Huy in Belgium. Radiocarbon \ndating indicates that with a 95.4% probability it was manufactured between 780 and 980 \nCE, and with a 68.2% probability between 870 and 970.54 Geoffrey Khan and Nicholas Sims-\nWilliams have shown that the textile contained Arabic writing in a ninth-century hand, \nindicating that an am\u012br called \u02bfAbd al-Ra\u1e25m\u0101n had purchased it for 37 2/3 dinars. It was \nprobably a wall hanging, 2.4 meters long, originally richly polychrome, depicting Sasanian-\nstyle animals (rams or stags) in roundels. The unit of account suggests it was purchased \nin Egypt, Syria, or Iraq. The dominant color in a recent reconstruction (the original is \na faded and indistinct brown) is red with a brownish tinge, but it also contains green, \nblue, white, and a brownish yellow.55 With its shining fabric, its vivid colors, its figurative \nSasanian designs, and its palpably luxury quality, the wall hanging would no doubt have \nmade a grand impression on visitors to the house of the commander with the impeccably \nMuslim name who had the foresight to state his ownership on the back. Even if it was not \na garment, it can help us imagine the sort of wonder Zanj defectors might have felt when \npresented with robes of similar material, coloring, and artisanship.\n\nFrom One Hierarchy to Another\n\nThe second puzzle is why so many rebels would have been content to defect to the \nvery forces they had rebelled against, thus committing themselves to risking life and limb \nfighting their former comrades. As discussed in the papers by Hannah-Lena Hagemann and \nPetra Sijpesteijn in this issue, rebels, especially higher-ranking ones (socially and militarily), \ncould count on receiving clemency in the form of a safe conduct if they switched sides in \ntime. In accounts of such defections, however, the bestowing of gifts and khila\u02bf does not play \na role. When studying what prompted \u02bfAl\u012b b. Mu\u1e25ammad\u2019s supporters to join his uprising, \nit becomes clear why khila\u02bf could play the role they did in the conclusion of the Zanj revolt: \nthe initial, existential motivation for the participation of many of \u02bfAl\u012b b. Mu\u1e25ammad\u2019s early \nsupporters in the rebellion seems to have become less relevant over time. \n\n52.  Bulliet, Cotton, 62.\n53.  Sourdel, \u201cRobes.\u201d\n54.  Sims-Williams and Khan, \u201cZandan\u012bj\u012b,\u201d 209.\n55.  For images of the two side by side, see Sims-Williams and Khan, \u201cZandan\u012bj\u012b,\u201d 214, pl. 8.", "start_char_idx": 52369, "end_char_idx": 55799, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "04e21602-5207-4e84-bf2d-9aebaa02d6b1": {"__data__": {"id_": "04e21602-5207-4e84-bf2d-9aebaa02d6b1", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ac70e3e1-165c-4b94-8302-42d1c77e7c22", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "a428307e0604ba9721d6619110ad7f28b6b898f17d25e8c3a9c98c2bc071638f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3c816100-4193-43fe-9d9e-866f609d1ad4", "node_type": "1", "metadata": {}, "hash": "f5e6c81e02f8473a49d8e2b32ab61e058f5e8c30cac4c1f998a2d3908cbc15e8", "class_name": "RelatedNodeInfo"}}, "text": "588  \u2022  PhiliP Grant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nFrom the very beginning of the revolt, \u02bfAl\u012b had committed himself to ensuring freed \nslaves would never be betrayed, to improving their condition, and to fighting against \ncorruption.56 Early in the uprising, the fear of being returned to slavery clearly animated \nthose rebels who had been forced to labor on the salt steppes. By the time of the siege of \nal-Mukht\u0101ra, however, this possibility was no longer on the agenda. Al-Muwaffaq\u2019s offer of \npardon, embodied in and enacted through khil\u02bfa ceremonies, clearly did not entail a return \nto slavery.\n\nThere is no evidence that the rebels were bound by a particular ideology or reform \nprogram that prevented them from switching sides to the \u02bfAbbasids. What united the rebels \nwas a desire to escape various forms of degradation and exploitation, including chattel \nslavery. There is no indication, however, that the rebels shared an egalitarian ethos. On the \ncontrary, theirs was a world of gendered, property-owning hierarchy. \u02bfAl\u012b b. Mu\u1e25ammad \npromised early recruits property and slaves (\u02bfab\u012bd).57 This is borne out by references in \nboth al-\u1e6cabar\u012b and al-Mas\u02bf\u016bd\u012b to rebels owning slaves, including women used as domestic \nservants and concubines.58 \n\n\u02bfAl\u012b b. Mu\u1e25ammad not only gave his followers possessions they had not had access to \nbefore but also empowered them in other ways. The Zanj army mirrored \u02bfAbbasid military \norganization, with its commander and, below him, various ranks of officers and lieutenants. \nWe may infer that many rebels, beyond freeing themselves from exploitation, aspired to \noccupy a place in a hierarchy that paralleled the \u02bfAbbasid one in numerous respects. In \nother words, the rebellion offered its followers access to power and possessions and the \nrecognition that came with them, which were all the more welcome to those who had been \nenslaved and thus cut off from kin and community. This prospect, offered by a charismatic \nvisionary whose language drew on a range of contemporary Islamic oppositional idioms, \nwas enough to raise a powerful opposition, but only for as long as the undertaking was \nsuccessful. When the Zanj were pressured, the \u02bfAbbasid alternative, which promised \nrewards, freedom, prestige, and integration into a similar hierarchy, became at least as \nattractive. \n\nAs we have seen, Zanj fighters were conditionally but publicly recognized as valued \nmembers of the \u02bfAbbasid fighting forces. Their rebellion might have failed, but it had \nnonetheless empowered them sufficiently to ensure that they were treated with respect, \noffered suitable peace conditions, and rewarded with precious gifts. Neither fighting nor \nhierarchy were at all alien to them, and it is important to note that in a world in which the \nclassification, and also stigmatization, of human groups on the basis of ethnicity and skin \ncolor was common, the composition of the \u02bfAbbasid army was not too dissimilar from that \nof the Zanj, containing both \u201cwhite\u201d and \u201cblack\u201d ghilm\u0101n. Lu\u02belu\u02be reportedly led a massive \n\n56.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:1746\u201357.\n57.  Ibid., 3:1750\u201351.\n58.  Ibid., 3:1992, 2055, 2078; al-Mas\u02bf\u016bd\u012b, Mur\u016bj, 8:60\u201361. More generally, see Matthew Gordon and Kathryn \n\nHain, eds., Concubines and Courtesans: Women and Slavery in Islamic History (New York: Oxford University \nPress, 2017).", "start_char_idx": 55803, "end_char_idx": 59146, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3c816100-4193-43fe-9d9e-866f609d1ad4": {"__data__": {"id_": "3c816100-4193-43fe-9d9e-866f609d1ad4", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "04e21602-5207-4e84-bf2d-9aebaa02d6b1", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "ae3b2a6ed935516d0a397c8c9bef6ce09c7e4ca4fa5b29661d45acf1e5cc2278", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7ecd79ad-0b84-40f1-9ad3-919a4dcf7ccd", "node_type": "1", "metadata": {}, "hash": "6f2cfcb8a3061961bd74782986236d65211cb6d416dbee5a193013477fe8bee7", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nEntangled Symbols \u2022  589\n\narmy with men from Ferghana and Rum, Turks, Berbers, Blacks (s\u016bd\u0101n), and others.59 \nUltimately, there was a place in the government ranks for almost all the rebels: for the \nmass of unnamed fighters who defected with their commanders and partook in the latter\u2019s \nhonors; for someone like Shibl b. S\u0101lim, who, having once been a slave in Baghdad, would \nhave been aware how much better a position he now had as an officer in al-Muwaffaq\u2019s army \nproviding advice to the commander-in-chief; and for individuals like Shaylama himself, who \noriginated in the \u02bfAbbasid elite and understood that he had to choose between death at \u02bfAl\u012b \nb. Mu\u1e25ammad\u2019s likely defeat or reincorporation into that elite. \n\nIn this context, khila\u02bf were an especially effective way to win over the Zanj rebels to the \n\u02bfAbbasid side. Al-Muwaffaq clearly recognized their potential and used it to great effect. \nFor the defectors, the reception of silk robes was both a sign that one had been accepted \ninto a new, more enduring hierarchy and the act that actually made one part of it. The \nsheer quantity of robes distributed, however, raises the question of the conditions of the \nproduction and distribution of silk, to which we now turn.\n\nSilk Cloth Production\n\nAl-Muwaffaq bestowed hundreds of silk robes on defected rebels and on his own men. \nLu\u02belu\u02be and his 150 officers each received a robe. Shibl b. S\u0101lim and his men received robes \nonce on defection and again after their successful night action. Even if we allow for the \nexaggeration of numbers typical in contemporary textual sources, the quantity of textiles \nthe \u02bfAbbasids had at their disposal means historians should absolutely not take production \nfor granted, since access to these robes helped determine the course of the revolt. To \nproduce these silk robes required enormous quantities of silk and dyes, whose production \nrequired additional organic materials (food, manure, water); cultivation and harvest \ndemanded human and animal power, while the material infrastructure (irrigation canals, \nroads, workshops, storage facilities) involved in silk cocoon and textile production in turn \nnecessitated a host of additional material and human investments. By imploding silk as a \nproduct it will thus be possible to examine how silk robing ceremonies were entangled in \ncomplex chains of production. To do this I draw on a range of primary and secondary texts \nas well as scientific studies of sericulture and dye production. \n\nAnalysis of early Islamic textiles has been hampered both by their propensity to decay, \nmeaning they rarely show up in archaeological excavations except in areas such as Egypt \nwhere conditions have favored their preservation, and by the division of labor between \nspecialists of texts (historians) and of artifacts (art historians).60 Historians have also attended \nmore closely to the symbolism of objects (e.g., of their color) than to their materiality\u2014\nwhat it means to produce, obtain, transport, distribute, and use the objects. This tendency \nis clear in three important studies of \u02bfAbbasid-era rebellions that have appeared in the last \nhalf century and in which colored cloth ought not to be merely incidental to the accounts of \nthe political and social dimensions of the uprisings concerned. Paul Cobb\u2019s White Banners, \nwhich looks at the practice of taby\u012b\u1e0d, Syrian rebels\u2019 raising of white banners and donning \n\n59.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:2080.\n60.  Schulz, \u201cCrossroads,\u201d 105.", "start_char_idx": 59150, "end_char_idx": 62664, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7ecd79ad-0b84-40f1-9ad3-919a4dcf7ccd": {"__data__": {"id_": "7ecd79ad-0b84-40f1-9ad3-919a4dcf7ccd", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3c816100-4193-43fe-9d9e-866f609d1ad4", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "dfcdf33584a421c950d1fde5e2ff0fb7d4bafa56936c8ecb0cb31c798d7de1de", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c29cc203-aa98-4471-ac55-2babfb5d80c6", "node_type": "1", "metadata": {}, "hash": "9e199497bd121ab334858eb04d1ae4d5771abc6d342e2263ed54b8c93bcbffb7", "class_name": "RelatedNodeInfo"}}, "text": "590  \u2022  PhiliP Grant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nof white clothes in response to the ruling \u02bfAbbasids\u2019 black banners, contains only a brief \nmention of the dichotomous symbolism of white (Umayyad/Sufyanid) and black (\u02bfAbbasid) \nand barely any discussion of the banners of the title at all, let alone of what materials they \nwere made of and how.61 Moshe Sharon\u2019s study of the \u02bfAbbasid \u201crevolution\u201d itself includes \na handful of pages discussing the black banners of the work\u2019s title. He argues that black was \noriginally a pragmatic choice, \u201cinconspicuous\u201d when the movement was still clandestine, its \n\u201cideological\u201d significance later attributed to it by court historians and traditionalists; again, \nthere is no discussion of the banners\u2019 materiality.62 Finally, Patricia Crone\u2019s monumental \nstudy of the Iranian \u201cnativist\u201d rebellions certainly explores the symbolism of their varied \ncolors of clothing but never considers those colors\u2019 material support.63\n\nScholars have, however, pointed out that textiles had a far greater importance, both \neconomically and aesthetically, in the medieval Muslim lands than they do for us today.64 \nNonetheless, the nature of our sources means that the evidence remains fragmentary: \nmedieval writers often took colors and fabrics for granted (we cannot even assume that \nthey saw colors in the same way we do),65 and they paid even less attention to production \nprocesses.66 David Jacoby has observed that scholars of medieval silks have largely failed \nto analyze the economics of silk or the techniques of weaving and dyeing.67 Paula Sanders, \nin her study of Fatimid robes of honor, has noted that they are points of convergence of \nsymbolic and economic value\u2014they could indeed be forms of capital, bequeathed in wills or \nsold for money, and eventually, with the arrival of production for non-elite strata (bearing \ngeneric or pseudo-inscriptions), commodities.68 As Sarah Fee and Pedro Machado write of \ntextiles produced for East African markets from the ninth to twentieth centuries, historians \nshould attend to types of textiles in the full range of their specificity, as wool, silk, or cotton, \ndyed, colored, or striped, and produced with an eye to purchasers\u2019 demands, and therefore \n\u201cimplicating specific materials, technologies, knowledge, geographies and supply chains.\u201d69\n\n \n\n61.  Paul Cobb, White Banners: Contention in \u02bfAbbasid Syria, 750\u2013880 (Albany: State University of New York \nPress, 2001), 5, 47, 64, 129, 136.\n\n62.  Moshe Sharon, Black Banners from the East, vol. 2, Revolt: The Social and Military Aspects of the \u02bf Abbasid \nRevolution (Jerusalem: Max Schloessinger, 1984), 79\u201386.\n\n63.  Patricia Crone, The Nativist Prophets of Early Islamic Iran (Cambridge: Cambridge University Press, \n2012).\n\n64.  Jenny Balfour-Paul, Indigo in the Arab World (London: Routledge, 1997), 121\u201322, drawing on the work \nof Shelomo Dov Goitein and Maurice Lombard, stresses their commercial importance in particular; Schulz, \n\u201cCrossroads,\u201d 106, quotes art historian Oleg Grabar, commenting on N\u0101\u1e63ir-i Khusraw (fifth/eleventh century), \non the role of fine textiles as standards of \u201ctransmedial\u201d aesthetic judgment.\n\n65.  A point repeatedly made by the historian of color in medieval Europe Michel Pastoreau, e.g., in Noir: \nHistoire d\u2019une couleur (Paris: Seuil, 2008), 5.\n\n66.  Balfour-Paul, Indigo, 40\u201341.\n67.  Jacoby, \u201cSilk Economics,\u201d 197.\n68.  Paula Sanders, \u201cRobes of Honor in Fatimid Egypt,\u201d in Gordon, Robes and Honor, 225\u201341, at 229.\n69.  Sarah Fee and Pedro Machado, \u201cEntangled Histories: Translocal Textile Trades in Eastern Africa, c. 800 \n\nCE to the Early Twentieth Century,\u201d Textile History 48, no.", "start_char_idx": 62668, "end_char_idx": 66328, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c29cc203-aa98-4471-ac55-2babfb5d80c6": {"__data__": {"id_": "c29cc203-aa98-4471-ac55-2babfb5d80c6", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7ecd79ad-0b84-40f1-9ad3-919a4dcf7ccd", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "745c013731666052fd06776289f0b9104983e19b85130b6e881b1b288a3e6fde", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "84c22897-3add-4871-8f0d-8216f30dfc61", "node_type": "1", "metadata": {}, "hash": "319dcf10da7cd74bbca05a621fd804ab25ba5dd9cb2e888cb52da109e665bba2", "class_name": "RelatedNodeInfo"}}, "text": "800 \n\nCE to the Early Twentieth Century,\u201d Textile History 48, no. 1 (2017): 1\u201314, at 2.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nEntangled Symbols \u2022  591\n\nModern historians are hampered by the general disdain of men of the pen for crafts \nand manufactures, despite the great prestige of certain textiles, especially fine silks.70 For \ndescriptions of silk thread extraction, weaving, and dyeing, we are largely dependent on \naccounts from earlier or later periods and/or other places.\n\nFrom Mulberry Tree to Woven Cloth\n\nThe adventure of silk fabric begins with the cultivation of Morus alba, the white \nmulberry tree. Indigenous to southwest China but long cultivated further afield, it can \nwithstand a variety of tropical, subtropical, and temperate climates, including those with \nwide temperature variations, as experienced on the Iranian plateau.71 It needs level, moist, \nlight, fertile soil and takes three to six years to mature. We have evidence of mulberry \ncultivation in Ifr\u012bqiya in the fourth/tenth century,72 but it was cultivated further east in the \nCaspian region already from the sixth century CE.73 To be useful to silk production, the trees \nhave to be discouraged from fruiting so that more energy is deployed to growing the leaves \nthat the silkworms eat.74 \n\nSilkworms are the larvae of a monophagous pest, Bombyx mori, which makes silk \ncultivation dependent on that of mulberry.75 Silkworms began to be raised in Late Antiquity \nin the Roman and Sasanian lands, though raw silk continued to be imported from further \neast.76 B. mori had been selectively bred for centuries in China.77 Larvae go through \nfive \u201cinstars\u201d (stages) of development, growing rapidly as long as they are constantly \nhand-fed with fungus-free mulberry leaves, hand-shredded during the first instar. Healthy \ndevelopment requires an environment with controlled light, humidity, and temperature \n\n70.  Although, as David Jacoby points out in \u201cSilk Economics,\u201d 197, this has meant that historians have paid \nsome attention to silks produced for and worn or displayed by elites.\n\n71.  F. Aljane and N. Sdiri, \u201cMorphological, Phytochemical and Antioxidant Characteristics of White (Morus \nalba L.), Red (Morus rubra L.) and Black (Morus nigra L.) Mulberry Fruits Grown in Arid Regions of Tunisia,\u201d \nJournal of New Sciences 35, no. 1 (2016): 1940\u201347; Sogand Hashemi and Ali Khadivi, \u201cMorphological and \nPomological Characteristics of White Mulberry (Morus alba L.) Accessions,\u201d Scientia Horticulturae 259 (2019), \nhttps://doi.org/10.1016/j.scienta.2019.108827. Susan Whitfield, Silk, Slaves, and Stupas: Material Culture of the \nSilk Road (Berkeley: University of California Press, 2018), 193 and n. 11, suggests an origin in northern China and \npossibly as far west as the Himalayas.\n\n72.  David Jacoby, \u201cSilk Economics,\u201d 198 (his source is a fatwa from before 996 CE).\n73.  Whitfield, Silk, 206; Eilers et al., \u201cAbr\u012b\u0161am iii.\u201d\n74.  Henrietta Aiken Kelly, The Culture of the Mulberry Silkworm (Washington, DC: US Department of \n\nAgriculture and Government Printing Office, 1903).\n75.  Gayatri Manogna, Kasturaiah Kandukuru, Shamitha Gangupantula, and Anitha Mamillapalli, \u201cSpermidine \n\nEnhances the Silk Production by Mulberry Silkworm,\u201d Journal of Insect Science 14, no. 1 (2014), https://doi.\norg/10.1093/jisesa/ieu069; K. H. Dhanyalakshmi and K. N. Nataraja, \u201cMulberry (Morus spp.) Has the Features to \nTreat as a Potential Perennial Model System,\u201d Plant Signalling and Behavior 13, no.", "start_char_idx": 66263, "end_char_idx": 69738, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "84c22897-3add-4871-8f0d-8216f30dfc61": {"__data__": {"id_": "84c22897-3add-4871-8f0d-8216f30dfc61", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c29cc203-aa98-4471-ac55-2babfb5d80c6", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "c319cae9d53cf051c5992cb6c2861119788ea2bf1c5e95284d4065887d25869c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1d241978-a4af-4038-80b3-0f78494b1e99", "node_type": "1", "metadata": {}, "hash": "0455964b41cda68428190d37965599281d7e8c105e90da57a95eac52028877d2", "class_name": "RelatedNodeInfo"}}, "text": "8 (2018), https://doi.org/1\n0.1080/15592324.2018.1491267.\n\n76.  Whitfield, Silk, 202, explains the complicated politics of silk, involving Roman-Sasanian rivalry, trade \nwith south India, Axumite merchants, and Sasanian quarrels with Turco-Sogdian merchants. Jacoby, \u201cSilk \nEconomics\u201d, 198, discusses silk production in Rome before and after Justinian.\n\n77.  Whitfield, Silk, 192.\n\nhttps://doi.org/10.1093/jisesa/ieu069\nhttps://doi.org/10.1093/jisesa/ieu069\nhttps://doi.org/10.1080/15592324.2018.1491267\nhttps://doi.org/10.1080/15592324.2018.1491267", "start_char_idx": 69739, "end_char_idx": 70288, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1d241978-a4af-4038-80b3-0f78494b1e99": {"__data__": {"id_": "1d241978-a4af-4038-80b3-0f78494b1e99", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "84c22897-3add-4871-8f0d-8216f30dfc61", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "1e95f0dba0a991473cc06fcdf439b03677a990a0e240db5557c182f3e2d4382c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d43816ca-b6c8-4fa3-9ab1-00c589ff79c4", "node_type": "1", "metadata": {}, "hash": "b19dc2ce0da2e7ca119a66c92172ae1b8ddf56a2849dc1900dff806a5c633514", "class_name": "RelatedNodeInfo"}}, "text": "592  \u2022  PhiliP Grant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n(23\u00ba\u201325\u00baC); fecal matter must be regularly removed before it starts fermenting.78 Cocoons \nare best harvested within seven to ten days, before they grow lighter. The whole process \nlasts forty to forty-five days.79\n\nFigures relating to silkworm cultivation indicate just how great a material input is \nnecessary for production. A batch of 340\u2013700 cocoons weighs 1 kilogram, of which 14.3% is \nsilk and 68.2% water. One thousand kilograms of leaves are necessary for the hatchlings from  \n28 grams of silkworm eggs to reach maturity, yielding (before Pasteur\u2019s use of microscopes \nto remove diseased eggs) 29.6\u201340.9 kilograms of cocoons.80 \n\nThe subsequent stage in the process involves cocoons being exposed to the sun, or \nsteamed and dried, to kill the chrysalids. The cocoons are then unwound; in nineteenth-\ncentury Gilan, this was done using a hook and a wheel, usually operated by a woman.81 The \nthreads can be up to nine meters long. To make warp thread they must then be twisted, \neither by hand or using a spindle wheel. By the time of the Zanj rebellion, weaving took \nplace on \u201cdrawlooms,\u201d the fruit of long technological development in China, in the Sasanian \nand Roman empires, and under Muslim rule. Weavers\u2019 assistants drew up large numbers \nof rods that changed the patterns, meaning that a nine-meter-long patterned bolt of cloth \nmight take weeks to produce.82\n\nDyeing\n\nThe bolts of cloth then have to be dyed. Before the advent of synthetic chemistry in \nthe second half of the nineteenth century, this meant using so-called natural colorants,83 \nwhich were in fact naturalcultural, since they were the product of complex processes for \nextracting vivid and lasting colors from plants\u2014indigo for blue; madder, Rubia tinctora, or \nother species for red; a wide range of locally varying plants for yellows\u2014or from the larvae \nof insects, such as \u201cArmenian\u201d cochineal from Porphyrophora hamelii and lac from Kerria \nlacca in India and from Kermes vermilio, sometimes confused with K. ilicus, around the \nMediterranean. For instance, the pregnant females of Armenian cochineal were crushed \nto produce a brilliant red dye called qirmiz in Arabic.84 The glands of shellfish, the famous \nMurex and Purpura sea snails used in the Mediterranean from high antiquity to produce \n\n78.  Manogna et al., \u201cSpermidine\u201d; Aitken Kelly, Manual.\n79.  Manogna et al., \u201cSpermidine\u201d.\n80.  Aiken Kelly, Culture.\n81.  Eilers et al., \u201cAbr\u012b\u0161am iii.\u201d\n82.  Whitfield, Silk, 198\u201399.\n83.  Thomas Bechtold and Rita Mussak, eds., Handbook of Natural Colorants (Chichester: Wiley, 2009). It \n\nis not the \u201cnaturalness\u201d of earlier dyes that distinguishes them from \u201csynthetic\u201d ones but the way they were \nproduced by skilled dyers whose techniques did not draw on knowledge about materials\u2019 molecular structure \nand the means to manipulate this.\n\n84.  Elena Phipps, \u201cCochineal Red: The Art History of a Color,\u201d Metropolitan Museum of Art Bulletin 67 no. 3 \n(2010): 4\u201348.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nEntangled Symbols \u2022  593\n\npurple, were also extracted.85 The indigo (n\u012bl) plant,86 most commonly Indigofera tinctoria, \nwas indigenous to southern India but also cultivated further west in Iran, Yemen, and \nEgypt; it generally requires warm conditions and plenty of water, often from irrigation, \nand grows well where cotton and sugar do, too. It produced the most prestigious blue and \ntherefore also green dyes.87 We have more evidence of cultivation and production processes \nfrom later periods. Al-Muqaddas\u012b (d. ca.", "start_char_idx": 70291, "end_char_idx": 73849, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d43816ca-b6c8-4fa3-9ab1-00c589ff79c4": {"__data__": {"id_": "d43816ca-b6c8-4fa3-9ab1-00c589ff79c4", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1d241978-a4af-4038-80b3-0f78494b1e99", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "c24ca9708e6d85b7d044baf838bbe00ad29288baed9e2f3fe21ca33b509bcb30", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ae7cb197-0eee-4a5a-ac6f-071af5fa60b7", "node_type": "1", "metadata": {}, "hash": "03fa35f2d1d1c38b72bb5b5da394942b81bef06169bc5f6178e61eb2f73ae14f", "class_name": "RelatedNodeInfo"}}, "text": "Al-Muqaddas\u012b (d. ca. 380/990) and Ibn \u1e24awqal (d. after 367/978) note \nthat blue (and green) dyes could be derived from the copious and cheap woad (wasma, Isatis \ntinctoria) cultivated in Palestine, or they could be the superior (according to Ibn \u1e24awqal) \ndyes of Kabul. Ibn al-Faq\u012bh (d. 290/903) reports on the importance of indigo (khi\u1e6dr) from \nYemen in a khabar attributed to the grammarian al-A\u1e63ma\u02bf\u012b (d. 213/828).88\n\nDyeing, like silk thread manufacture, was a naturalcultural process that could involve \nconsiderable human violence toward nonhuman animals. In the case of the red dyes, it also \ninvolved cultivation of the plants on which these insects were parasitic, such as Quercus \ncocciferra, kermes oak, for K. vermilio.89 Both plant and insect dyes required an enormous \nratio of cultivated raw material input to the output of finished dye. For example, 3,700 \nkilograms of fresh leaves might produce only 7 kilograms of indigo\u2014a yield of 0.2%. And \n7 kilograms of indigo would provide enough dye for only 7 kilograms of textile!90 Sixty \nto eighty dried pregnant female insects were needed for just one gram of crimson red.91 \nLike the red insect dyes,92 indigo had been a high-value trade item for centuries, and later \n\n85.  Maria Melo, \u201cHistory of Natural Dyes in the Ancient Mediterranean World,\u201d in Bechtold and Mussak, \nHandbook, 3\u201320, at 14, points out that these species have been reassigned to different genera. Expensive dyes\u2014\nwhether purple, red, or blue (and the boundaries between these colors are blurred)\u2014had a variety of cheaper, \nplant- or mineral-based substitutes, which could also be used to adulterate the more expensive dyes; Jacoby, \n\u201cSilk Economics.\u201d\n\n86.  Pseudo-J\u0101\u1e25iz\u0323, Taba\u1e63\u1e63ur, 160, notes its export from Kirm\u0101n province using an Arabized form, n\u012blaj, of its \nMiddle Persian name.\n\n87.  Balfour-Paul, Indigo, 8. Generally produced by mixing blue and yellow, green could also be obtained from \nbuckthorn plants such as Rhamnus chlorophorus and Rh. utilis: Harby Ezzeldeen Ahmed, \u201cHistory of Natural \nDyes in North Africa \u2018Egypt,\u2019\u201d in Bechtold and Mussak, Handbook, 27\u201336, at 34.\n\n88.  Balfour-Paul, in Indigo, 20, calls him \u201cal-Asmi\u201d and states that he died in 831 CE, but Ab\u016b \u02bfAbd All\u0101h \nb. A\u1e25mad b. Mu\u1e25ammad b. Is\u1e25\u0101q al-Hamadh\u0101n\u012b (Ibn al-Faq\u012bh), in Kit\u0101b al-Buld\u0101n, ed. Y\u016bsuf al-H\u0101d\u012b (Beirut: \n\u02bf\u0100lam al-Kutub, 1416/1996), 96, makes it clear that it is the grammarian who is meant. According to B. Lewin, in \n\u201cAl-A\u1e63ma\u02bf\u012b,\u201d in Encyclopaedia of Islam, 2nd ed., ed. P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, and \nW. P. Heinrichs (Leiden: Brill Online), posted 2012, http://dx.doi.org/10.1163/1573-3912_islam_SIM_813, other \nwriters do give later dates for his death. Although al-A\u1e63ma\u02bf\u012b says that indigo grows only in Yemen, earlier in the \nsame work Ibn al-Faq\u012bh himself states that indigo (n\u012bl) comes from Sind (Buld\u0101n, 72).\n\n89.  Phipps, \u201cCochineal,\u201d 6\u20138.\n90.", "start_char_idx": 73829, "end_char_idx": 76741, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ae7cb197-0eee-4a5a-ac6f-071af5fa60b7": {"__data__": {"id_": "ae7cb197-0eee-4a5a-ac6f-071af5fa60b7", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d43816ca-b6c8-4fa3-9ab1-00c589ff79c4", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "40a3d499bd0fd22742abdbf361144d73137bf6c6af10f8362aff346cd9a17488", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5d31e677-966d-4587-b37f-9a25d34b7238", "node_type": "1", "metadata": {}, "hash": "d556a3a1b2c328f22f1bfaf410772b46d4cfdb135a4d655a65a461f8bcb2eec1", "class_name": "RelatedNodeInfo"}}, "text": "Phipps, \u201cCochineal,\u201d 6\u20138.\n90.  This figure is from colonial Bengal, in 1900: Philip John, \u201cIndigo \u2013 Extraction,\u201d in Bechtold and Mussak, \n\nHandbook, 105\u2013134, at 119.\n91.  This figure relates to K. vermilio and the ancient Mediterranean: Dominique Cardon, \u201cColours in \n\nCivilizations of the World and Natural Colorants: History under Tension,\u201d in Bechtold and Mussak, Handbook, \n21\u201326, at 24. For this reason, cheaper plant dyes such as madder were often preferred.\n\n92.  Phipps, \u201cCochineal,\u201d 6\u201310. The Phoenicians transported Kermes vermilio\u2013derived red across the \nMediterranean, and Indian lac was certainly being taken to the Iranian and Sogdian world in Late Antiquity, if \nnot before.\n\nhttp://dx.doi.org/10.1163/1573-3912_islam_SIM_813\n\n\n594  \u2022  PhiliP Grant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nevidence from the Cairo Geniza, for example, gives us a glimpse of a market with different \nqualities of indigo, auctions, trade involving merchants from across the Mediterranean, and \nprices that fluctuated but generally indicated that indigo was a prestige good.93\n\nOnce dyed, cloth would be cut, stitched, and embroidered, including with gold thread for \nbrocade; at least between the fifth/eleventh and ninth/fifteenth centuries, this labor was \ncarried out by women in the Muslim world, and we have plenty of evidence from third/\nninth- and fourth/tenth-century Egypt of women sewers and embroiderers, too.94\n\nSilk Fabric Workshops\n\nThere is ample evidence from other parts of the Islamic lands and other periods that \nstate-owned and -controlled workshops for khil\u02bfa manufacture existed. In al-Andalus such \nworkshops are attested in Cordoba already during the reign of \u02bfAbd al-Ra\u1e25m\u0101n II (206\u2013\n38/821\u201352). In Ifr\u012bqiya they are mentioned in the third/tenth century, though we have a \nfragment of an earlier garment. For Egypt we have a \u1e6dir\u0101z fragment commissioned by the \ncaliph al-Am\u012bn (193\u201398/809\u201313), albeit from a \u201cpublic\u201d (\u02bf\u0101mma) workshop. In Baghdad \nworkshops are mentioned from the early fourth/tenth century onward.95 \u02bfAbbasid caliphs \nalso had recourse to workshops in Khuzistan and Fars, where textile production was already \nwell established in Sasanian times.96 \n\nIn Arabic these were generally known as d\u0101r al-\u1e6dir\u0101z, after the \u1e6dir\u0101z bands, which often \ngave details of the workshop in which they were made. Dominique Sourdel has suggested \nthat rulers\u2019 monopoly on the production of \u1e6dir\u0101z was analogous to their monopoly on \nminting coins.97 The bestowing of robes was not freely allowed but rather was limited to \nthe caliph and his deputies. Al-Muwaffaq was obviously authorized to hand out khila\u02bf in the \nname of the caliph to the defected Zanj rebels. Another example is the commander Ma\u1e63r\u016br \nal-Balkh\u012b, who received the rebel A\u1e25mad b. Laythawayh\u2019s surrender with robes of honor in \n265/879.98 The garments produced in such workshops\u2014in Fatimid Ifr\u012bqiya staffed, at least in \n\n93.  Balfour-Paul, Indigo, 26.\n94.  Maya Shatzmiller, \u201cWomen and Wage Labour in the Medieval Islamic West: Legal Issues in an Economic \n\nContext,\u201d Journal of the Economic and Social History of the Orient 40 no. 2 (1997): 174\u2013206. She suggests dyers \nwere women, whereas Balfour-Paul, Indigo, 75, maintains they were men in later periods, except in the Maghrib. \nFor women sewers in Egypt, see Sijpesteijn, \u201cRequest,\u201d 267.\n\n95.", "start_char_idx": 76712, "end_char_idx": 80032, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5d31e677-966d-4587-b37f-9a25d34b7238": {"__data__": {"id_": "5d31e677-966d-4587-b37f-9a25d34b7238", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ae7cb197-0eee-4a5a-ac6f-071af5fa60b7", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "800183ad79792900e92916d5e3d07b56b9f74b9e47588aef3b7d15c86702d5a0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "21a34979-9f07-4196-9a6c-f272692156c7", "node_type": "1", "metadata": {}, "hash": "31f9e2bef206e686af5c032427ff0e402df9e0540d5ad1d7c14cc92fefe3873f", "class_name": "RelatedNodeInfo"}}, "text": "95.  Various authors beginning with R. B. Serjeant have presumed, however, that there was such a workshop \nin Baghdad already in the third/ninth century; see R. B. Serjeant, \u201cMaterial for a History of Islamic Textiles \nup to the Mongol Conquest,\u201d Ars Islamica 9 (1942): 54\u201392, at 69\u201380. For the two fragments, see \u201cFragment of \nthe So-Called Marwan Tiraz,\u201d Metropolitan Museum of Art website, accessed September 1, 2022, https://www.\nmetmuseum.org/art/collection/search/479404, and Muhammad Abbas Muhammad Selim, \u201cTextile Fragment,\u201d \nin \u201cDiscover Islamic Art,\u201d Museum with No Frontiers (website), accessed September 1, 2022, http://islamicart.\nmuseumwnf.org/database_item.php?id=object;ISL;eg;Mus01;49;en.\n\n96.  R. B. Serjeant, \u201cMaterial for a History of Islamic Textiles up to the Mongol Conquest. Ch. IV: \u1e6cir\u0101z Cities \nin Khuzistan,\u201d Ars Islamica 10 (1943): 71\u2013104, at 71\u201377; again, much of the evidence comes from geographers \nwriting in the following century.\n\n97.  Sourdel, \u201cRobes of Honor,\u201d 141.\n98.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:1933. Governors also minted coins.\n\nhttps://www.metmuseum.org/art/collection/search/479404\nhttps://www.metmuseum.org/art/collection/search/479404\nhttp://islamicart.museumwnf.org/database_item.php?id=object;ISL;eg;Mus01;49;en\nhttp://islamicart.museumwnf.org/database_item.php?id=object;ISL;eg;Mus01;49;en", "start_char_idx": 80029, "end_char_idx": 81361, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "21a34979-9f07-4196-9a6c-f272692156c7": {"__data__": {"id_": "21a34979-9f07-4196-9a6c-f272692156c7", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5d31e677-966d-4587-b37f-9a25d34b7238", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3d20b030061eff4f3c938d65e787dc0aa2de90c821a857415d1861d936c4cb58", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "47154ccc-fc1e-43f4-bd53-b4e290f44217", "node_type": "1", "metadata": {}, "hash": "0eef696f75d6032ef963bf96ce0c61276ccf04d1712b7e9dfefe7a2347978482", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nEntangled Symbols \u2022  595\n\npart, by enslaved men or war captives99\u2014were of the highest quality and not sold in public \nmarkets. They were both prestigious signs and effective instruments of sovereign power.\n\nThe transition from each of these production stages to the next entailed distribution, \nmarketing, monetary and nonmonetary exchanges, storage, and the involvement \nof merchants, traders, and government officials. These processes, in turn, involved \ninteractions between climate, weather, soil conditions, irrigation systems, plant and insect \ngenetics, conventions surrounding property and money, the deployment of skills and \ntechniques passed from older to younger generations, and gendered divisions of labor. All \nof these factors have extensive and often difficult to recover histories\u2014and this is far from \nan exhaustive list. What is offered here is a small sample of the extraordinary range of \ntemporalities and material, naturalcultural, and political-economic forces condensed in the \nshining silk of the robes the Zanj received. \n\nUnderstanding the immensity of materials and labor condensed into the khila\u02bf allows \na greater appreciation of, on the one hand, the robes\u2019 value and prestige in the eyes of \nthe Zanj rebels and, on the other, the power emanating from the person able to hand out \nsuch robes, especially on so enormous a scale as al-Muwaffaq. The \u02bfAbbasids certainly did \nnot control all the forces involved in the production of khila\u02bf, but they had a far more \ninfluential position in the entangled skeins of infrastructure than did their adversaries. \nImpressive though the Zanj silk banner recalled in one rebel\u2019s account of the beginning \nof the events no doubt was, the rebels purchased it in Baghdad on the open market at \na time when travel between Baghdad and Basra was still possible for the insurgents. As \nthe insurrection progressed, and despite their impressive territorial control and military \norganization, the Zanj had no capabilities comparable to al-Muwaffaq\u2019s ready access to silk \nproduction. Attention to the material semiosis of the khila\u02bf thus also brings to the fore the \nsalient shift in power relations between the \u02bfAbbasids and the Zanj at this moment in their \nconflict, explaining how the shift could happen and what form it took. Imploding the object \nallows us to go beyond the incidental character of silk in our sources and to complement \nmuch excellent work on the rebellion by exploring in greater depth the material causes of \nthe \u02bfAbbasids\u2019 eventual victory.\n\nConclusion\n\nA preeminent historian of the first Islamic centuries, Hugh Kennedy, stated in an article \nabout the Zanj uprising for the broader public that \u201cthe basic facts are well-known and \nnot really in dispute whilst the military conflict is covered in minute and sometimes \nwearisome details.\u201d100 Through a material semiotic analysis of a single object associated \nwith the rebellion\u2014silk cloth\u2014it has become clear that there are, in fact, still many basic \nelements of the revolt about which we are largely ignorant. At the same time, I have sought \nto demonstrate that by seizing incidental details of objects and imploding them to the \nbest of our abilities we can begin to examine the entanglements of the Zanj rebellion with \n\n99.  Jacoby, \u201cSilk Economics,\u201d 238.\n100.  Hugh Kennedy, \u201cThe Revolt of the Zanj,\u201d Critical Muslim 13, no. 2 (n.d.), accessed September 1, 2022, \n\nhttps://www.criticalmuslim.io/the-revolt-of-the-zanj/.\n\nhttps://www.criticalmuslim.io/the-revolt-of-the-zanj/", "start_char_idx": 81364, "end_char_idx": 84917, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "47154ccc-fc1e-43f4-bd53-b4e290f44217": {"__data__": {"id_": "47154ccc-fc1e-43f4-bd53-b4e290f44217", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "21a34979-9f07-4196-9a6c-f272692156c7", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "a64ef48e31cc435b86c0264e42b6fbae8b79ffb34ec2d43bdbc5513b412136ed", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "10aee8a5-cff3-4ce4-9d20-dbef7dbb35ce", "node_type": "1", "metadata": {}, "hash": "b02ef4d191240fa1c735854220de4d96d7ca1e618b54869c1f1400a9fbb36e41", "class_name": "RelatedNodeInfo"}}, "text": "596  \u2022  PhiliP Grant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nprocesses of production and distribution that have hitherto been dealt with by an entirely \nseparate body of literature. In so doing we open up the possibility of new narratives of the \nZanj uprising, ones that start from the symmetrical agency of humans and things. \n\nIn particular, this paper has shown that al-Muwaffaq\u2019s ability to distribute silk robes \nto entice Zanj defectors should be regarded as central to \u02bfAbbasid success in defeating \nthe rebels. The effectiveness of this policy illuminates the hierarchical character of Zanj \norganization and the importance of a political anthropology of the rebellion\u2014the Zanj desire \nfor possessions and positions. Moreover, in order to understand the agency of silk cloth, \nparticularly in view of the apparently enormous quantities of it deployed by the \u02bfAbbasids, \nit is vital to understand the privileged position of the \u02bfAbbasids in the entanglement of \nnatural and cultural agencements many centuries in the making. Connecting the khila\u02bf to \nthe many processes and infrastructures involved in their production also allows the robes\u2019 \nevaluation as both material objects and as articles embodying, symbolizing, and enacting \npower in the eyes of the rebels and the \u02bfAbbasids alike. \n\nWith this analysis, I have sought to move historians\u2019 debates away from the opposition \nof nonhuman structures and human agency, debates to which Bulliet suggested historians \nof early Islam had in any case made little contribution.101 Even striking instances of \nhuman agency such as the Zanj defections or the \u02bfAbbasids\u2019 stratagem are determined by \nand contingent on nonhuman materialities, and instead of seeing humans as somehow \nontologically separate from structures, it is preferable to view their actions symmetrically \nas necessarily entangled in, and both enabled and restricted by, the assemblages of persons \nand things, objects and subjects, of which they are only in part the builders. Many other \nagents apart from silk also played a role, of course, and any serious rethinking of the Zanj \nrevolt must involve, for example, an in-depth investigation of the hydropolitics of the \nmarshes and canals (urban and rural) in and around which it largely took place.102 \n\nMore generally, if we are to write the history of rebellions, especially ones as well studied \nas that of the Zanj, we need to pay attention to things that have not up to now been a concern \nfor the analysts of uprisings in the medieval Islamic lands\u2014or rather, to pay attention to \nthings, which have not up to now been the main object of concern. Where in our histories \nof the Zanj or of other rebellions do we have extensive treatment of things as diverse and \nyet interrelated as weapons, siege equipment, boats, clothing, buildings, and gifts, or of \nthe materials from which these were made, the processes of extraction and processing and \ndistribution that made them possible, and the labor relations between humans and human \nexploitation of animal power? I have here traced the agency of silk to illustrate how the \nevents of a rebellion are at once materially contingent and determined: contingent, because \nhad the government forces not been able to manipulate silk in the form of robes bestowed \non rebels, defections might well have been slower in coming or harder to induce, and the \nsiege of al-Mukht\u0101ra more protracted; and determined, precisely because the effects of \n\n101.  Bulliet, Cotton, vii.\n102.  The importance of this waterscape has been noted by all previous historians of the revolt, but we now \n\nhave Peter Verkinderen\u2019s magnificent study, Waterways of Iraq and Iran in the Early Islamic Period: Changing \nWaterways and Landscapes of the Mesopotamian Plain (London: I. B. Tauris, 2015), which draws extensively on \nal-\u1e6cabar\u012b\u2019s account of the Zanj, to guide us.", "start_char_idx": 84920, "end_char_idx": 88781, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "10aee8a5-cff3-4ce4-9d20-dbef7dbb35ce": {"__data__": {"id_": "10aee8a5-cff3-4ce4-9d20-dbef7dbb35ce", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "47154ccc-fc1e-43f4-bd53-b4e290f44217", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "489d5b8f09ad9c252cf1365d62da648c077bc3bb2c5410daccdc7a25fde5a23f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fbb303c7-b4f0-456b-a414-5dbe65b7f242", "node_type": "1", "metadata": {}, "hash": "dedda5b5f3fd049113b345949f005393239e9bec4a60eb0938891fccffe9e6f0", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nEntangled Symbols \u2022  597\n\nthis deployment of silk were decisive for the particular course of the rebellion, though it \nwould no doubt have proceeded had a silk banner never been raised, and been defeated \nhad silk robes never been bestowed. Robes of honor were both symbolically charged and \noutcomes of complex and incompletely understood processes of production that mobilized \nchains of humans, animals, and things over great distances\u2014physically, metaphorically, \nand temporally. Our histories of rebellions would be immensely enriched by an attention \nto material semiosis and the entanglement of human action\u2014the conventional center of \nattention for primary sources and modern historians alike\u2014with broader physical and \nnaturalcultural processes.\n\n\n\n598  \u2022  PhiliP Grant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nBibliography\n\nAhmed, Harby Ezzeldeen. \u201cHistory of Natural Dyes in North Africa \u2018Egypt.\u2019\u201d In Handbook \nof Natural Colorants, edited by Thomas Bechtold and Rita Mussak, 27\u201336. Chichester: \nWiley, 2009. \n\nAiken Kelly, Henrietta. The Culture of the Mulberry Silkworm. Washington, DC: US Department \nof Agriculture and Government Printing Office, 1903. \n\nAljane, F., and N. Sdiri. \u201cMorphological, Phytochemical and Antioxidant Characteristics of \nWhite (Morus alba L.), Red (Morus rubra L.) and Black (Morus nigra L.) Mulberry Fruits \nGrown in Arid Regions of Tunisia.\u201d Journal of New Sciences 35, no. 1 (2016): 1940\u201347. \n\nAmabe, Fukuzo. The Emergence of the \u02bfAbbasid Autocracy. Kyoto: Kyoto University Press, \n1995.\n\nBalfour-Paul, Jenny. Indigo in the Arab World. London: Routledge, 1997.\n\nBeaujard, Philippe. Les mondes de l\u2019Oc\u00e9an Indien. Vol. 2. Paris: Armand Colin, 2012.\n\nBechtold, Thomas, and Rita Mussak, eds. Handbook of Natural Colorants. Chichester: Wiley, \n2009.\n\nBloom, Jonathan, and Sheila Blair. And Diverse Are Their Hues: Color in Islamic Art and \nCulture. New Haven, CT: Yale University Press, 2011.\n\nBulliet, Richard. Cotton, Climate, and Camels: A Moment in World History. 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Albany: State University \nof New York Press, 2001.\n\nCrone, Patricia. The Nativist Prophets of Early Islamic Iran. Cambridge: Cambridge University \nPress, 2012.", "start_char_idx": 88785, "end_char_idx": 91816, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fbb303c7-b4f0-456b-a414-5dbe65b7f242": {"__data__": {"id_": "fbb303c7-b4f0-456b-a414-5dbe65b7f242", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "10aee8a5-cff3-4ce4-9d20-dbef7dbb35ce", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "03569e801066f1d0927b82b0916cdb53460e5e07833fe49636865a5b6284f6e3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b610f7a1-c31c-48bb-b8c8-a7370dd79e92", "node_type": "1", "metadata": {}, "hash": "b7a4297f7d3e425aae3c5a3daa943253a0561347831ddd2944aad23ce2e5ab68", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nEntangled Symbols \u2022  599\n\nDevulder, V., and P. Degruyse. \u201cThe Sources of Natron.\u201d In Glass Making in the Ancient Greco-\nRoman World, edited by Patrick Degruyse, 87-95. Leuven: Leuven University Press, 2014. \n\nDhanyalakshmi, K. H., and K. N. Nataraja. \u201cMulberry (Morus spp.) Has the Features to Treat \nas a Potential Perennial Model System.\u201d Plant Signalling and Behavior 13, no. 8 (2018). \nhttps://doi.org/10.1080/15592324.2018.1491267.\n\nDode, Zvezdana. \u201c\u2018Zandaniji Silks\u2019: The Story of a Myth.\u201d Silk Road 14 (2016): 213\u201322.\n\nDumit, Joe. \u201cWriting the Implosion: Teaching the World One Thing at a Time.\u201d Cultural \nAnthropology 29, no. 2 (2014): 344\u201362.\n\nEilers, W., M. Bazin, C. Bromberger, and D. Thompson. \u201cAbr\u012b\u0161am iii. Silk Textiles in Iran.\u201d In \nEncyclop\u00e6dia Iranica, online ed., edited by Ehsan Yarshater. Updated July 19, 2011. \nhttps://www.iranicaonline.org/articles/abrisam-silk-index#pt3.\n\nFee, Sarah, and Pedro Machado. \u201cEntangled Histories: Translocal Textile Trades in Eastern \nAfrica, c. 800 CE to the Early Twentieth Century.\u201d Textile History 48, no. 1 (2017): 1\u201314.\n\nFields, Philip, trans. The \u2018Abbasid Recovery: The War against the Zanj Ends, AD 879\u201393/AH \n266\u201379. Notes by Jacob Lassner. Vol. 37 of The History of al-\u1e6cabar\u012b, edited by Ehsan \nYarshater. Albany: State University of New York Press, 1987.\n\n\u201cFragment of the So-Called Marwan Tiraz.\u201d Metropolitan Museum of Art website. Accessed \nSeptember 1, 2022. https://www.metmuseum.org/art/collection/search/479404.\n\nFranz, Kurt. Kompilation in arabischen Chroniken: Die \u00dcberlieferung vom Aufstand der Zan\u01e7 \nzwischen Geschichtlichkeit und Intertextualit\u00e4t vom 9. bis ins 15. Jahrhundert. Berlin: \nDe Gruyter, 2004.\n\nGates, Henry Louis. \u201cForeword.\u201d In The Revolt of African Slaves in Iraq in the 3rd/9th Century, \nby Alexandre Popovic, translated by L\u00e9on King. 1976. Reprint, Princeton, NJ: Markus \nWiener, 1999.\n\nGordon, Matthew, and Kathryn Hain, eds. Concubines and Courtesans: Women and Slavery \nin Islamic History. New York: Oxford University Press, 2017.\n\nGordon, Stewart. \u201cRobes, Kings, and Semiotic Ambiguity.\u201d In Robes and Honor: The Medieval \nWorld of Investiture, edited by Stewart Gordon, 379\u201385. London: Palgrave Macmillan, \n2001. \n\nGrabar, Oleg. \u201cSilks, Pots and Jugs: Al-Jahiz and Objects of Common Use.\u201d In Iconography in \nIslamic Art, edited by Bernard O\u2019Kane, 197-200. Edinburgh: Edinburgh University Press, \n2003.\n\nHambly, Gavin. \u201cFrom Baghdad to Bukhara, from Ghazna to Delhi: The Khil\u02bfa Ceremony in the \nTransfer of Kingly Pomp and Circumstance.\u201d In Robes and Honor: The Medieval World \nof Investiture, edited by Stewart Gordon, 192\u2013222. London: Palgrave Macmillan, 2001.\n\nhttps://doi.org/10.1080/15592324.2018.1491267\nhttps://www.iranicaonline.org/articles/abrisam-silk-index#pt3\nhttps://www.metmuseum.org/art/collection/search/479404", "start_char_idx": 91820, "end_char_idx": 94671, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b610f7a1-c31c-48bb-b8c8-a7370dd79e92": {"__data__": {"id_": "b610f7a1-c31c-48bb-b8c8-a7370dd79e92", "embedding": null, "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9394", "node_type": "4", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "3299f741070898ad5949e34f8477c2b26d6c2d9fe1b685bdaee56f73519188eb", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fbb303c7-b4f0-456b-a414-5dbe65b7f242", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "db15f5d7ab3ab063437cd979f62ef969ee1170ca3b91d4f582cdc810c3ed3712", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5f54960a-4ecc-4760-8c85-bce772bd53cd", "node_type": "1", "metadata": {}, "hash": "77a454d8bd5e4a2a9221c65f61bcdac1a9fd11a42918268aad515b8c745a6f35", "class_name": "RelatedNodeInfo"}}, "text": "600  \u2022  PhiliP Grant\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nHaraway, Donna. The Companion Species Manifesto: Dogs, People, and Significant Otherness. \nChicago: Prickly Paradigm Press, 2003.\n\n\u2014\u2014\u2014. Modest_Witness@Second_Millennium: FemaleMan\u00a9Meets_OncoMouse\u2122; Feminism \nand Technoscience. New York: Routledge, 1997.\n\n\u2014\u2014\u2014. \u201cSituated Knowledges: The Science Question in Feminism and the Privilege of Partial \nPerspective.\u201d Feminist Studies 14, no. 3 (1998): 575\u201399.\n\n\u2014\u2014\u2014. Staying with the Trouble: Making Kin in the Chthulucene. Durham, NC: Duke University \nPress, 2016.\n\nHashemi, Sogand, and Ali Khadivi. \u201cMorphological and Pomological Characteristics of White \nMulberry (Morus alba L.) Accessions.\u201d Scientia Horticulturae 259 (2019). https://doi.\norg/10.1016/j.scienta.2019.108827. \n\nHodder, Ian. Entangled: An Archaeology of the Relationship Between Humans and Things. \nChichester: Wiley-Blackwell, 2012.\n\nIbn al-Faq\u012bh, Ab\u016b \u02bfAbd All\u0101h b. A\u1e25mad b. Mu\u1e25ammad b. Is\u1e25\u0101q al-Hamadh\u0101n\u012b. Kit\u0101b al-Buld\u0101n. \nEdited by Y\u016bsuf al-H\u0101d\u012b. Beirut: \u02bf\u0100lam al-Kutub, 1416/1996.\n\nJohn, Philip. \u201cIndigo \u2013 Extraction.\u201d In Handbook of Natural Colorants, edited by Thomas \nBechtold and Rita Mussak, 105\u2013134. Chichester: Wiley, 2009.\n\nKadoi, Yuka. \u201cFlags.\u201d In Encyclopaedia of Islam, 3rd ed., edited by Kate Fleet, Gudrun Kr\u00e4mer, \nDenis Matringe, John Nawas, and Everett Rowson. Leiden: Brill Online. Posted 2014. \nhttp://dx.doi.org/10.1163/1573-3912_ei3_COM_27157.\n\nKeane, Webb. \u201cSemiotics and the Social Analysis of Material Things.\u201d Language and \nCommunication 23, nos. 2\u20133 (2003): 409\u201325.\n\nKennedy, Hugh. \u201cThe Revolt of the Zanj.\u201d Critical Muslim 13, no. 2 (n.d.). Accessed September \n1, 2022. https://www.criticalmuslim.io/the-revolt-of-the-zanj/.\n\nLatour, Bruno. 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In Robes and Honor: The Medieval World of \nInvestiture, edited by Stewart Gordon, 137\u201345. London: Palgrave Macmillan, 2001. \n\nal-\u1e6cabar\u012b, Ab\u016b Ja\u02bffar Mu\u1e25ammad b. Jar\u012br. J\u0101mi\u02bf al-bay\u0101n \u02bf an ta\u02bew\u012bl \u0101y al-Qur\u02be\u0101n. Edited by \u02bf Abd \nAll\u0101h b. \u02bfAbd al-\u1e24asan al-Turk\u012b. Cairo: D\u0101r Hijr, 1422/2001. \n\n\u2014\u2014\u2014. Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk. Edited by M. de Goeje. 1879. Reprint, Leiden: Brill, 1964\u201365. \n\nTalhami, Ghada. \u201cThe Zanj Rebellion Reconsidered.\u201d International Journal of African Historical \nStudies 10, no. 3 (1977): 443\u201361. \n\n\u201cTiraz Fragment, Dated A.H. 266/A.D. 879\u201380.\u201d Metropolitan Museum of Art website. Accessed \nSeptember 1, 2022. https://www.metmuseum.org/art/collection/search/448603.\n\nVerkinderen, Peter. Waterways of Iraq and Iran in the Early Islamic Period: Changing \nWaterways and Landscapes of the Mesopotamian Plain. London: I. B. Tauris, 2015.\n\nWaines, David, trans. The Revolt of the Zanj. Vol. 36 of The History of al-\u1e6cabar\u012b, edited by \nEhsan Yarshater. Albany: State University of New York Press, 1992.\n\n\u2014\u2014\u2014. \u201cThe Third Century Internal Crisis of the Abbasids.\u201d Journal of the Economic and Social \nHistory of the Orient 20, no. 3 (1977): 282\u2013306.\n\nWalker, J. \u201cA Rare Coin of the Zanj.\u201d Journal of the Royal Asiatic Society 3 (1933): 651\u201355.\n\nWhitfield, Susan. Silk, Slaves, and Stupas: Material Culture of the Silk Road. Berkeley: \nUniversity of California Press, 2018.\n\nhttps://www.metmuseum.org/art/collection/search/448603", "start_char_idx": 99804, "end_char_idx": 102381, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "53d0581c-1da5-4e12-bd58-e024e57c6e3f": {"__data__": {"id_": "53d0581c-1da5-4e12-bd58-e024e57c6e3f", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d6f6832b-d7e1-46f6-b2ef-e0dc3e103bca", "node_type": "1", "metadata": {"identifier": "alusur-9394", "author": "Grant, Philip", "title": "Entangled Symbols: Silk and the Material Semiosis of the Zanj Rebellion (869\u201383)", "date": "2022-12-01", "file": "alusur-9394.pdf"}, "hash": "ae2334730ab52265635bb05deabd6c20fef7ee1dcb9c5a881488175a651213ba", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a350563d-c293-46e2-82aa-0e9b4a6ea818", "node_type": "1", "metadata": {}, "hash": "a7e0ef5e2ca653817e2ecfd95cff420b5622cf254dc4628416bf96ae1c0bb444", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 500-515\n\nAbstract\nThis article focuses on the confrontation that broke out sometime in 709 or 710 CE between a hundred men led \nby members of the Ban\u016b Fahm and the Umayyad governor of Egypt, Qurra b. Shar\u012bk. After presenting the case \nin question, the article explains who participated in the conflict, what their motives and expectations were, and \nhow the failure of these expectations resulted in the confrontation with the governor and his troops. I suggest \nthat although early Muslim historians depicted the conflict in religious terms, it was also a result of the specific \npower dynamics between the governor and provincial Arab elites and of competition over the material and \nsocial privileges of elite families in Egypt.\n\nIntroduction\n\nIn 709 or 710 CE, a group of Egyptian Arab notables conspired to assassinate the \nUmayyad governor Qurra b. Shar\u012bk (in office 709\u201314 CE). The governor, however, found \nout about the plan and had the leaders of the conspiracy killed. Competition between \nprovincial elites and governors was one of the most frequent sources of discord in \nthe Umayyad period. Such tensions sometimes led to the peaceful replacement of the \ngovernor, but they could also trigger confrontations aimed at deposing the governor \n(when initiated by elites) or at suppressing opposition in the provinces (when initiated by  \n\n  Governors and Provincial Elites in Umayyad Egypt:  \nA Case Study of One \u201cRebellion\u201d (709\u201310 CE)*\n\nAlon DAr\nUniversit\u00e4t Hamburg\n\n(alon.dar@uni-hamburg.de)\n\n* The research for this article was carried out within the framework of two different research groups. The \nfirst was supported by the European Research Council under grant number 683194. The second was the Emmy \nNoether research group \u201cSocial Contexts of Rebellion in the Early Islamic Period\u201d based at the University of \nHamburg and funded by the German Research Foundation (DFG). I thank Petra M. Sijpesteijn, Hannah-Lena \nHagemann, the anonymous reviewers, and the editors of this journal for their useful comments. All remaining \nmistakes are of course my own responsibility.\n\n\u00a9 2022 Alon Dar. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives License, \nwhich allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long \nas attribution is given to the original authors and source.\n\n\n\n501  \u2022  Alon DAr\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nthe governor).1 The planned murder of the governor Qurra is reported in three later \nsources that portray the conflict in religious and ideological terms. Taking into account the \ncomplicated relationship between caliphs, governors, and provincial elites in the Umayyad \nperiod, this paper uses the identity and motives of the plotters to examine the different \nlayers of the confrontation, from its direct cause to underlying developments, as well as \nits subsequent treatment in Arabic chronicles in light of social, political, and religious \nfactors. I argue that although the Arabic chronicles allude to religious and ideological strife \nas the cause of the confrontation, the social and political context of the event suggests an \nalternative explanation: that the violence was the reaction of members of a disgruntled \ntribe to changes that the governor had implemented in the administration of the province, \nand that their reaction was an attempt not to change the entire political system but rather \nto correct one element in it.\n\nReligious Motives behind the Rebellion \n\nThe confrontation between Qurra b. Shar\u012bk and some Arab notables in Egypt is recounted \nin three sources.2 The authors of all three texts were Egyptian and therefore had an interest \nin preserving Egyptian history. Two of the sources date to the tenth century, whereas the \nthird one is originating from the much later Maml\u016bk period. I will summarize the three \nversions of the story and consider the significance of the differences between them but I \nwill mainly focus on one version: that of al-Kind\u012b (d. 961 CE).\n\nIbn Y\u016bnus (d. 958 CE) compiled two biographical volumes on notable personae in Egypt.", "start_char_idx": 47, "end_char_idx": 4262, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a350563d-c293-46e2-82aa-0e9b4a6ea818": {"__data__": {"id_": "a350563d-c293-46e2-82aa-0e9b4a6ea818", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "53d0581c-1da5-4e12-bd58-e024e57c6e3f", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "2d49a7de68217ac24f596a7df565afeee811cb8c9d54b94b177c603a1cc35ac0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a5520342-aec9-43b0-ac93-903b6361419e", "node_type": "1", "metadata": {}, "hash": "500f8e02b87442889bedc9fe68138717bff553b71f3838e4f8e9471fc167a481", "class_name": "RelatedNodeInfo"}}, "text": "958 CE) compiled two biographical volumes on notable personae in Egypt. \nOne is dedicated to Egyptians and the other to visitors to the province. His work, known as \nthe History of Ibn Y\u016bnus, does not survive as a whole, but it has been assembled and edited \non the basis of citations in other works.3 In his section on Qurra\u2019s governorship, Ibn Y\u016bnus \nreports, citing the authority of \u1e24ukaym b. \u02bfAbd All\u0101h b. Qays, that it was the Ib\u0101\u1e0diyya, well \nknown for their strict upholding of Qur\u02be\u0101nic piety, who plotted to kill the governor because \nQurra was behaving in a nonreligious manner. At a time when the mosque in Fus\u1e6d\u0101\u1e6d was \nunder construction (712 CE), the governor would use it to party: \n\nWhen the craftsmen left the building, Qurra b. Shar\u012bk would call for wine, percussion, \nand drums, and would drink wine in the mosque all night long, saying: \u201cOurs is the \nnight, and theirs is the day.\u201d He was the worst of God\u2019s creation; the \u02bfIb\u0101\u1e0diyya decided \n\n1.  See the discussion on this dynamic in P. Cobb, White Banners: Contention in \u02bfAbbasid Syria, 750\u2013880 \n(Albany: State University of New York Press, 2001), 13\u201323.\n\n2.  I use the term \u201cArab\u201d here to refer to the groups and individuals (and their descendants) who came out of \nArabia and settled in Egypt after the conquests of the 640s CE. I adopt this broad definition in order to highlight \nthe role that pre-Islamic social and political bonds such as tribal affiliation played well into the eighth century \nand beyond, as discussed below. \n\n3.  Ibn Y\u016bnus, Ta\u02ber\u012bkh Ibn Y\u016bnus al-Mi\u1e63r\u012b, ed. \u02bfA. F. F. \u02bfAbd al-Fatt\u0101\u1e25 (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2000); \nF. Rosenthal, \u201cIbn Y\u016bnus,\u201d in Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill Online). \nInsightful discussion on Ibn Y\u016bnus\u2019s historical venture can be found in S. Bouderbala, \u201c\u01e6und Mi\u1e63r: \u00c9tude de \nl\u2019administration militaire dans l\u2019\u00c9gypte des d\u00e9buts de l\u2019Islam 21/642\u2013218/833\u201d (PhD diss., Universit\u00e9 de Paris \n1\u2013Panth\u00e9on-Sorbonne, 2008), 57\u201369.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nGovernors and Provincial Elites in Umayyad Egypt  \u2022  502\n\nto kill him, and they made an oath to assassinate him. He [Qurra] was informed of that \n[plan] and killed them.4\n\nIbn Taghr\u012b Bird\u012b (d. 1470 CE) also mentions this episode in his al-Nuj\u016bm al-\u1e93\u0101hira, which \ncovers the history of Egypt from its conquest to his time.5 His account is similar to that of \nIbn Y\u016bnus, with the only difference concerning the rebels\u2019 identity: whereas Ibn Y\u016bnus calls \nthem \u02bfIb\u0101\u1e0diyya, Ibn Taghr\u012b Bird\u012b identifies them as Az\u0101riqa.6 Both thus pin the blame on \ngroups well known to oppose the government.7 However, the two historians\u2019 identifications \nare, interestingly, rather far apart.", "start_char_idx": 4191, "end_char_idx": 6876, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a5520342-aec9-43b0-ac93-903b6361419e": {"__data__": {"id_": "a5520342-aec9-43b0-ac93-903b6361419e", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a350563d-c293-46e2-82aa-0e9b4a6ea818", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "f0e059720efc4eb2d1674340fd5979325e597cc1c7408ed1ead472ff9809fb6e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d794e71d-5543-4306-846d-7de058d351bd", "node_type": "1", "metadata": {}, "hash": "974c289630f2ecd1a51fd10e134c64cd4bbec69d1902c21a6aa9abdb8d9fbed8", "class_name": "RelatedNodeInfo"}}, "text": "The Az\u0101riqa are generally considered to have been much \nmore extremist and more liable to take up arms against rulers then the Ib\u0101\u1e0diyya were.8 On \nthe other hand, it would be very surprising to find Az\u0101riqa in Egypt at this time, as they are \ngenerally known to have been active in the Maghreb and Iraq in this period.9 \n\nQurra earned a reputation as a bad and tyrannical ruler in Islamic historiography, and \nhe was reportedly hated by the caliph \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz (r. 717\u201320 CE). Thus, we are \ntold that when the news of Qurra\u2019s death arrived at the caliph\u2019s court in 715 CE, its arrival \ncoincided with the announcement of the death of al-\u1e24ajj\u0101j (the governor of Iraq 694\u2013715 \nCE), and \u02bfUmar rejoiced at both pieces of news.10 In another report, \u02bfUmar criticizes his \npredecessor al-Wal\u012bd (r. 705\u201315 CE) for having appointed Qurra and allowed his un-Islamic \nbehavior.11 Positioning Qurra alongside the notorious al-\u1e24ajj\u0101j and casting him as the enemy \nof \u02bfUmar, the most pious Umayyad caliph, demonstrate a historiographical tendency to \ndepict Qurra as an unjust tyrant, which might help explain historians\u2019 choice to portray \nopposition to Qurra in religious terms. \n\nAnother window on this event is provided by the account in al-Kind\u012b\u2019s Kit\u0101b al-Wul\u0101t. \nA contemporary of Ibn Y\u016bnus, al-Kind\u012b collected stories and narratives about Egypt\u2019s \ngovernors and chief q\u0101\u1e0d\u012bs. His book is a valuable source for understanding the province\u2019s \n\n4.  Ibn Y\u016bnus, Ta\u02ber\u012bkh, 1:186:\n\u0648\u0625\u0646 \u0642\u0640\u0640\u0631\u0629 \u0628\u0640\u0640\u0646 \u0634\u0640\u0640\u0631\u064a\u0643 \u0643\u0627\u0646 \u0625\u0630\u0627 \u0627\u0646\u0635\u0640\u0640\u0631\u0641 \u0627\u0644\u0635\u0646\u0640\u0651\u0640\u0627\u0639 \u0645\u0640\u0640\u0646 \u0628\u0646\u0640\u0640\u0627\u0621 \u0627\u0644\u0645\u0633\u0640\u0640\u062c\u062f\u060c \u062f\u062e\u0640\u0640\u0644 \u0627\u0644\u0645\u0633\u0640\u0640\u062c\u062f\u060c \u0648\u062f\u0639\u0640\u0640\u0627 \u0628\u0627\u0644\u062e\u0645\u0640\u0640\u0631 \u0648\u0627\u0644\u0637\u0651\u0628\u0640\u0640\u0644 \u0648\u0627\u0644\u0645\u0632\u0645\u0640\u0640\u0627\u0631\u060c \u0641\u0634\u0640\u0640\u0631\u0628\u060c \u0648\u064a\u0642\u0640\u0640\u0648\u0644: \u0644\u0646\u0640\u0640\u0627 \u0627\u0644\u0644\u064a\u0640\u0640\u0644\u060c \n\n\u0648\u0644\u0647\u0645 \u0627\u0644\u0646\u0647\u0627\u0631. \u0648\u0643\u0627\u0646 \u0642\u0631\u0629 \u0628\u0646 \u0634\u0631\u064a\u0643 \u0645\u0646 \u0623\u0638\u0644\u0645 \u062e\u0644\u0642 \u0647\u0644\u0644\u0627\u060c \u0648\u0647\u0651\u0645\u062a \u0627\u0625\u0644\u0628\u0627\u0636\u064a\u0629 \u0628\u0642\u062a\u0644\u0647 \u0648\u0627\u0644\u0641\u062a\u0643 \u0628\u0647\u060c \u0648\u062a\u0628\u0627\u064a\u0639\u0648\u0627 \u0639\u0644\u0649 \u0630\u0644\u0643\u060c \u0641\u0628\u0644\u063a\u0647 \u0630\u0644\u0643\u060c \u0641\u0642\u062a\u0644\u0647\u0645\n5.  Ibn Taghr\u012b Bird\u012b, Al-Nuj\u016bm al-\u1e93\u0101hira f\u012b mul\u016bk Mi\u1e63r wa-l-Q\u0101hira, ed. W. Popper (Cairo: D\u0101r al-Kutub \n\nal-Mi\u1e63riyya, 1929\u201356).\n6.  Ibn Taghr\u012b Bird\u012b, al-Nuj\u016bm, 1:218.\n7.  J. Wilkinson, Ib\u00e2\u1e0dism: Origins and Early Development in Oman (Oxford: Oxford University Press, 2010), \n\n122\u201323; A. Gaiser, Shur\u0101t Legends, Ib\u0101\u1e0d\u012b Identities: Martyrdom, Asceticism, and the Making of an Early Islamic \nCommunity (Columbia: University of South Carolina Press, 2016), 3; K. Lewinstein, \u201cAz\u0101riqa,\u201d in Encyclopaedia \nof Islam, 3rd ed., ed. K. Fleet et al. (Leiden: Brill Online).\n\n8.  Wilkinson, Ib\u00e2\u1e0dism, 2\u20133; Gaiser, Shur\u0101t Legends, 68.\n9.", "start_char_idx": 6877, "end_char_idx": 9247, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d794e71d-5543-4306-846d-7de058d351bd": {"__data__": {"id_": "d794e71d-5543-4306-846d-7de058d351bd", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a5520342-aec9-43b0-ac93-903b6361419e", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "ebc7523377c81c8303c64a7dec1e6b4dbc87a090a95d73969a0ae46cff909fd1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6dd59038-5c9e-48f0-9965-5ee96fea000e", "node_type": "1", "metadata": {}, "hash": "c0a8b809166fe887362470598f8477e3b9e7bbac9463b8470c06c424cc4cb62b", "class_name": "RelatedNodeInfo"}}, "text": "9.  Gaiser, Shur\u0101t Legends, 115; E. Savage, \u201cSurvival through Alliance: The Establishment of the Ib\u0101\u1e0diyya,\u201d \n\nBritish Journal of Middle Eastern Studies 17, no. 1 (1990): 5\u201315, at 10. Nabia Abbott already noted the improbability \nthat either group was present in Egypt at that time: N. Abbott, The Kurrah Papyri from Aphrodito in the Oriental \nInstitute (Chicago: University of Chicago Press, 1938), 62\u201363.\n\n10.  See, for example, Sib\u1e6d b. al-Jawz\u012b, Mir\u02be\u0101t al-zam\u0101n, ed. Muhammad Barak\u0101t et al. (Damascus: D\u0101r al-Ris\u0101la, \n2013), 10:102; Ibn Taghr\u012b Bird\u012b, al-Nuj\u016bm, 1:218; Ibn \u02bf As\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, ed. \u02bf U. al-\u02bfAmraw\u012b (Beirut: \nD\u0101r al-Fikr, 1995), 49:309.\n\n11.  Sib\u1e6d b. al-Jawz\u012b, Mir\u02be\u0101t al-zam\u0101n, 10:102.\n\n\n\n503  \u2022  Alon DAr\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nadministrative apparatus and social and political life in Fus\u1e6d\u0101\u1e6d, as it reports the appointments \nand sackings of important office holders such as the \u1e63\u0101\u1e25ib al-shur\u1e6da.12. Although al-Kind\u012b \nalso uses terms with religious connotations, his account of the plot to assassinate Qurra \ndiffers in key respects from those of Ibn Taghr\u012b Bird\u012b and Ibn Y\u016bnus. \n\nMuch like Ibn Taghr\u012b Bird\u012b and Ibn Y\u016bnus, al-Kind\u012b refers to the conspirators with a term \nthat is associated with Kh\u0101rijism: shur\u0101t (\u0634\u0640\u0640\u0631\u0627\u0629). This term is more general than the previous \ntwo, as it used for all types of Kh\u0101rijite rebel groups, including the Az\u0101riqa and the \u02bf Ib\u0101\u1e0diyya.13 \nIs it possible that the rebels were in fact part of, or related to, a Kh\u0101rijite group and that \ntheir motive to assassinate the governor was therefore ideological, rooted in a fundamental \nrejection of the caliph\u2019s authority and that of his recognized agents? What indications do \nwe have in al-Kind\u012b\u2019s version of the story that the governor\u2019s opponents were indeed \nKh\u0101rijites? \n\nAl-Kind\u012b\u2019s version, quoted in full below, is more elaborate than those of Ibn Y\u016bnus and \nIbn Taghr\u012b Bird\u012b. First, he dates the confrontation to the AH year 91 (709 or 710 CE). Second, \nhe writes that there were altogether about a hundred rebels. And third, he gives us the \nnames and tribal affiliations of three of the rebel leaders, including the agreed commander \n(ra\u02be\u012bs) of the rebellion\u2014al-Muh\u0101jir b. Ab\u012b Muthanna, who was, in al-Kind\u012b\u2019s words, \u201cone \nof the Ban\u016b Fahm.\u201d14 Al-Muh\u0101jir and the other two leaders are, moreover, identified as \nbelonging to the Ban\u016b Tuj\u012bb, to which the Fahm\u012bs also belonged. \n\nIt remains difficult to determine the plotters\u2019 ideological identities with certainty. \nWhat is clear, however, is that by the tenth century CE, stories circulated attributing the \nconfrontation to the governor\u2019s unreligious behavior as reported in Ibn Y\u016bnus\u2019s and Ibn \nTaghr\u012b Bird\u012b\u2019s accounts, and all three historians use terms that are related to Kh\u0101rijite \ngroups. However, the label \u201cKh\u0101rijite\u201d is often applied to any kind of rebellious movement \nin the historical sources because of the Kh\u0101rijites\u2019 identification as the opponents of the \nstate par excellence.15 We should also recognize the image of Qurra as a tyrannical governor \nin Islamic historiography.", "start_char_idx": 9245, "end_char_idx": 12311, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6dd59038-5c9e-48f0-9965-5ee96fea000e": {"__data__": {"id_": "6dd59038-5c9e-48f0-9965-5ee96fea000e", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d794e71d-5543-4306-846d-7de058d351bd", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "5d3cf254aec393d0e63ef33aec9bfbcf88933a4acf935e378edade7c495308c4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0d907f6e-c66f-4769-8c07-1fe10feabf6c", "node_type": "1", "metadata": {}, "hash": "fbf7692184aceaf6d2b511546135b08a1500cad727148ff7b1835b2c3b41b24a", "class_name": "RelatedNodeInfo"}}, "text": "Bearing all this in mind, I propose a further explanatory layer \nin the clash. Although the conspirators\u2019 opposition might have been cast in religious and \nideological terms, even perhaps by themselves, an examination of the social and political \nbackground of the rebels takes us beyond religious motives and allows us to see them as \npolitical actors. In what follows, I consider possible other explanations and contributing \nfactors behind this event.\n\n12.  Al-Kind\u012b, Kit\u0101b al-Wul\u0101t wa-kit\u0101b al-qud\u0101t, ed. R. Guest (London: Luzac, 1912), 65. On al-Kind\u012b, see M. \nTillier, Al-Kind\u00ee: Histoire des cadis \u00e9gyptiens (Paris: Institut fran\u00e7ais d\u2019arch\u00e9ologie orientale, 2012), 2\u20134; \nBouderbala, \u201c\u01e6und Mi\u1e63r,\u201d 47\u201357.\n\n13.  See the discussion on this term in Gaiser, Shur\u0101t Legends, 1\u20133. \n14.  I was not able to identify this person or confirm his background in other sources.\n15.  H.-L. Hagemann, The Kh\u0101rijites in Early Islamic Historical Tradition (Edinburgh: Edinburgh University \n\nPress, 2022), 73, 158; H.-L. Hagemann and P. Verkinderen, \u201cKharijism in the Umayyad Period,\u201d in The Umayyad \nWorld, ed. A. Marsham, 489\u2013517 (Abingdon: Routledge, 2020), 501.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nGovernors and Provincial Elites in Umayyad Egypt  \u2022  504\n\nThe Revolt\n\nThe sociopolitical dimension of the conflict is evident in al-Kind\u012b\u2019s description of the \nevents, which diverges in this respect from the versions of Ibn Y\u016bnus and Ibn Taghr\u012b Bird\u012b. \nAl-Kind\u012b omits any mention of the governor\u2019s misbehavior. Conversely, he includes more \ninformation on the rebels, including their numbers and the identities of their leaders. \nHis account thus provides insight into the power dynamics in the province. According to \nal-Kind\u012b, shortly after his arrival in Egypt, Qurra had appointed a member of the Ban\u016b Fahm, \n\u02bfAbd al-Malik b. Rif\u0101\u02bfa, to succeed his uncle as commander of the shur\u1e6da, that is, the chief \nof police. After about one year we are told that another person took over the position\u2014\n\u02bfAbd al-Ra\u1e25m\u0101n b. Mu\u02bf\u0101wiya b. \u1e24udayj, who had already served in that position during the \ngovernorship of \u02bfAbd al-\u02bfAz\u012bz (in office 685-705 CE).16 Here is al-Kind\u012b\u2019s description of the \nevents:\n\nQurra went out to Alexandria and appointed over the shur\u1e6da \u02bfAbd al-Ra\u1e25m\u0101n b. \nMu\u02bf\u0101wiya b. \u1e24udayj in the year 91 [709 or 710 CE]. Thereafter, the shur\u0101t in Alexandria \nmade a pact to kill Qurra. And their leader was al-Muh\u0101jir b. Ab\u012b al-Muthanna al-Tuj\u012bb\u012b, \none of the Ban\u016b Fahm b. Idh\u0101h b. \u02bfAd\u012b al-Tuj\u012bb\u012b, and among them was also Ibn Ab\u012b Ar\u1e6d\u0101t \nal-Tuj\u012bb\u012b, and they were about a hundred [men altogether]. And they agreed to appoint \n[as their leader] Ibn Ab\u012b al-Muthanna in the lighthouse of Alexandria. Close to them \nwas a man whose nickname was Ab\u016b Sulaym\u0101n, and he informed Qurra of their plans, \nand he [Qurra] came to them before they dispersed and ordered their arrest at the base \nof the lighthouse of Alexandria (amara f\u012b \u1e25absihim f\u012b a\u1e63l min\u0101rat al-Iskandariyya).", "start_char_idx": 12312, "end_char_idx": 15256, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0d907f6e-c66f-4769-8c07-1fe10feabf6c": {"__data__": {"id_": "0d907f6e-c66f-4769-8c07-1fe10feabf6c", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6dd59038-5c9e-48f0-9965-5ee96fea000e", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "0668129c9c28899a275014ee39801b5ff3d8fd7c735a97327a20770289ec8370", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "12a70477-7a6f-41cd-acc0-07b5f3eb471a", "node_type": "1", "metadata": {}, "hash": "6cf2909eb08567292eeba93e20495aca365ed692c58631bc1bc0b216736e21f4", "class_name": "RelatedNodeInfo"}}, "text": "And \nQurra assembled the notables (wuj\u016bh) of the jund (military forces of the province), \nturned to them, asked them, and consulted them [on the matter]. They agreed, and \nhe killed them [i.e., the rebel leaders]. A man who supported the rebels passed by. He \nwent to Ab\u016b Sulaym\u0101n and killed him. And when Yaz\u012bd b. Ab\u012b \u1e24ab\u012bb wanted to talk \nabout something that should remain hidden from the ruler, he would look around and \nsay: \u201cBeware of Ab\u012b Sulaym\u0101n.\u201d Then one day he said: \u201cAll people are Ab\u016b Sulaym\u0101n.\u201d17\n\nAl-Kind\u012b\u2019s account is straightforward. Governor Qurra replaced the head of police, Ibn \nRif\u0101\u02bfa of the Ban\u016b Fahm, with \u02bfAbd al-Ra\u1e25m\u0101n b. Mu\u02bf\u0101wiya b. \u1e24udayj, who belonged to a \ndifferent family within the clan of Tuj\u012bb. Subsequently, about a hundred men gathered at \nAlexandria\u2019s lighthouse to discuss how to react. Using the governor\u2019s visit to Alexandria as \nan opportunity, they decided to assassinate the governor and appointed leaders to carry out \nthis act\u2014all members of the Ban\u016b Fahm. Unfortunately for them, their plans were exposed \nby a certain Ab\u016b Sulaym\u0101n, whose identity is otherwise unknown. The governor, now aware \nof the plot, rushed to arrest them. Qurra then gathered the province\u2019s Arab notables to \njudge the conspirators, and at the former\u2019s advice he killed the rebel leaders. \n\nBut the main interest in al-Kind\u012b\u2019s version is the light it sheds on the complicated \nsociopolitical interactions among the Arab rulers of Egypt. It is clear that sacking the chief \n\n16.  Al-Kind\u012b, Wul\u0101t, 65.\n17.  Ibid., 64.\n\n\n\n505  \u2022  Alon DAr\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nof police was not a decision that the governor should take lightly. In fact, such a seemingly \nsimple replacement of a holder of public office could trigger extreme events, such as the \nkilling of the ruling governor. Below I will discuss in more detail why the Ban\u016b Fahm might \nhave experienced this as a direct affront, but first let us first turn to understand who were \nthe actors in this event.\n\nLocal Arab Notable Competition\n\nQurra b. Shar\u012bk arrived at the mosque of Fus\u1e6d\u0101\u1e6d in 709 CE to take up the governorship \nof Egypt. He was an outsider to the province; he hailed from a Qays\u012b tribe in Syria and was \nrelated to the caliph al-Wal\u012bd\u2019s mother.18 His arrival came as a surprise to the members of \nthe provincial elite present at the mosque, as they had not been informed of the upcoming \nchange of governor. Al-Kind\u012b and Ibn \u02bfAbd al-\u1e24akam (d. 871 CE) recount Qurra\u2019s arrival in \nthe province with minor differences, and both agree on the basic course of events: Qurra \nand his two companions dismounted their horses, entered the mosque, and prayed there in \nthe governor\u2019s spot. The current governor, \u02bfAbd All\u0101h b. \u02bfAbd al-Malik, was away from the \ncapital at the time. Qurra and his companions were immediately confronted by the guard \nat the mosque and some of the governor\u2019s men, who demanded that they pray elsewhere. \nThe short discussion between Qurra and the guards ended with the arrival on the scene of \na member of the Ban\u016b Fahm. This person acknowledged Qurra as the new governor, and \nin response Qurra recited a poem praising the Ban\u016b Fahm.", "start_char_idx": 15257, "end_char_idx": 18407, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "12a70477-7a6f-41cd-acc0-07b5f3eb471a": {"__data__": {"id_": "12a70477-7a6f-41cd-acc0-07b5f3eb471a", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0d907f6e-c66f-4769-8c07-1fe10feabf6c", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "489eac46b39795415f9e9a004aeb6e724977d6e42d72a3265d9184b1f49e5d61", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0be1521e-e7ba-444b-86d0-a7dbc08f0eed", "node_type": "1", "metadata": {}, "hash": "4ac7029fc65200aafa008bbbc7c031d31bb7ad5aeab22ee83fb226de8e15648c", "class_name": "RelatedNodeInfo"}}, "text": "The identity of the Fahm\u012b who \nacknowledged Qurra is unclear: Ibn \u02bfAbd al-\u1e24akam claims that it was \u02bfAbd al-A\u02bfl\u0101 b. Kh\u0101lid \nal-Fahm\u012b, the chief of police who had been appointed viceroy of Fus\u1e6d\u0101\u1e6d in the governor\u2019s \nabsence, whereas al-Kind\u012b suggests that it was Ibn Rif\u0101\u02bfa, adding that he did so without \npermission.19 The relations between Qurra and the Ban\u016b Fahm, however, deteriorated \nquickly. A year later, al-Kind\u012b tells us, the confrontation between these two sides broke out. \nBut before returning to that event, let us discuss who the Ban\u016b Fahm were.\n\nThe Ban\u016b Fahm was one of several families that made up what we can call the Arab-\nMuslim elite of Egypt (wuj\u016bh). The family had arrived in Egypt as part of the great Arab \nconquests of the mid-seventh century and had settled in Fus\u1e6d\u0101\u1e6d.20 As early settlers in Egypt, \nthe tribe, along with several others, was familiar with and integrated into the provincial \npolitical and administrative system put in place by the conquerors. This made the Ban\u016b \nFahm a valuable asset for the governor, and Fahm\u012bs seem to have played an important role \nin the province under \u02bfAbd All\u0101h b. \u02bfAbd al-Malik. As suggested by the account of Qurra\u2019s \n\n18.  On Qurra, see C. E Bosworth, \u201c\u1e32urra b. S\u0332h\u0332ar\u012bk,\u201d in Encyclopaedia of Islam, 2nd ed.; Abbott, Kurrah Papyri, \n57\u201370; A.Papaconstantinou, \"The Rhetoric of Power and the Voice of Reason: Tensions between Central and \nLocal in the Correspondence of Qurra ibn Shar\u012bk,\u201d in Official epistolography and the language(s) of power. \nProceedings of the 1st International Conference of the Research Network Imperium and Officium: Comparative \nStudies in Ancient Bureaucracy and Officialdom, University of Vienna, 10-12 November 2010, ed. S. Proch\u00e1zka, \nL. Reinfandt, and S. Tost, 267-281  (Vienna: \u00d6sterreichische Akademie der Wissenschaften, 2015). I thank the \nanonymous reviewer for pointing out the connection. \n\n19.  Al-Kind\u012b, Wul\u0101t, 62; Ibn \u02bfAbd al-\u1e24akam, The History of the Conquest of Egypt, North Africa, and Spain, \nKnown as Fut\u016bh Misr of Ibn \u02bfAbd al-\u1e24akam, ed. C. Torrey (New Haven, CT: Yale University Press, 1922), 238.\n\n20.  Ibn \u02bfAbd al-\u1e24akam, History, 111.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nGovernors and Provincial Elites in Umayyad Egypt  \u2022  506\n\narrival, some Fahm\u012bs served in key positions as \u1e63a\u1e25ib al-shur\u1e6da and viceroy of Fus\u1e6d\u0101\u1e6d and \nenjoyed the governor\u2019s trust.21 \n\nThe second important provincial family relevant to this story is that of \u02bfAbd al-Malik b. \nMu\u02bf\u0101wiya b. \u1e24udayj, also from the clan of Tuj\u012bb. This family\u2019s ancestor, Mu\u02bf\u0101wiya b. \u1e24udayj, \nwas a famous general who participated in the conquests of Syria, Palestine, and Egypt \nand led various expeditions into North Africa. He was also known as a supporter of the \ncaliph \u02bfUthm\u0101n (r. 644\u201356 CE) and as the one who captured and murdered (in a somewhat \nhorrifying fashion) Mu\u1e25ammad b. Ab\u012b Bakr, the designated governor sent to Egypt by the \nsubsequent caliph Al\u012b b. Ab\u012b \u1e6c\u0101lib in 658 CE.", "start_char_idx": 18408, "end_char_idx": 21356, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0be1521e-e7ba-444b-86d0-a7dbc08f0eed": {"__data__": {"id_": "0be1521e-e7ba-444b-86d0-a7dbc08f0eed", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "12a70477-7a6f-41cd-acc0-07b5f3eb471a", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "938844967a7abba5faf187918ab466a105390dd3a501f98caa3b74145a8e9886", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "48bd047c-7ff8-4e01-9392-521d4a972047", "node_type": "1", "metadata": {}, "hash": "9638d74730fd62f5d68de3a9e7bc8cd525714e45bac9e7f425f34cd7555ad1eb", "class_name": "RelatedNodeInfo"}}, "text": "Mu\u02bf\u0101wiya b. \u1e24udayj\u2019s role as a military leader \nprobably meant that in cases of necessity, he could mobilize troops from the jund.22 The \nconquests had brought Mu\u02bf\u0101wiya great wealth. When he led the military campaign to \nIfr\u012bqiya in 655 CE, he took one-fifth of the booty for himself and handed out to the soldiers \nhalf of the total booty collected in a show of gratitude (n\u0101fila). After the foundation of the \nUmayyad caliphate, Mu\u02bf\u0101wiya\u2019s influence in the province grew further, as he was one of \nthe closest companions of the governor Maslama b. Mukhallad who ruled over Egypt from \n667 CE until his death in 672 CE. He was obviously one of the most powerful individuals in \nUmayyad Egypt and acted on his position of social and political prestige. \n\nMu\u02bf\u0101wiya\u2019s descendants benefited from his achievements and used their high status \nin the province to embark on administrative and political careers. Mu\u02bf\u0101wiya\u2019s son, \n\u02bfAbd al-Ra\u1e25m\u0101n, served simultaneously as \u1e63\u0101\u1e25ib al-shur\u1e6da and as chief q\u0101\u1e0d\u012b under the \ngovernorship of \u02bfAbd al-\u02bfAz\u012bz b. Marw\u0101n (in office 685\u2013705 CE).23 He lost both positions \nwhen his patron died and the caliph \u02bfAbd al-Malik sent his son, \u02bfAbd All\u0101h, to the province \nwith orders to replace anyone in the administration who was still loyal to \u02bfAbd al-\u02bfAz\u012bz.24 \n\u02bfAbd al-Ra\u1e25m\u0101n\u2019s political and administrative career was not over, however, as he was \nlater reinstated as \u1e63\u0101\u1e25ib al-shur\u1e6da under the governorship of Qurra b. Shar\u012bk. It was under \nthe latter\u2019s governorship that the family regained control over Egypt\u2019s most important \noffices (other than that of the governor himself). Indeed, Qurra appointed Mu\u02bf\u0101wiya\u2019s son \n\u02bfAbd al-Ra\u1e25m\u0101n b. Mu\u02bf\u0101wiya b. \u1e24udayj to the office of chief q\u0101\u1e0d\u012b.25 This same Mu\u02bf\u0101wiya b. \n\u02bfAbd al-Ra\u1e25m\u0101n later became one of two final candidates for the office of governor when \n\u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz was appointed caliph.26 Two members of the family, \u02bfAbd al-Wa\u1e25\u012bd \nand \u02bfAbd All\u0101h b. \u02bfAbd al-Ra\u1e25m\u0101n, served as chief qa\u1e0d\u012b and \u1e63\u0101\u1e25ib al-shur\u1e6da, respectively, \nunder the caliphate of the last Umayyad caliph, Marw\u0101n.27 When the Abbasids took over \nthe province, \u02bfAbd All\u0101h continued to serve as the head of police for a brief period. In 760 \nCE he was reinstated in office for nine years, and eventually he was appointed governor \n\n21.  Ibid., 239; al-Kind\u012b, Wul\u0101t, 58.\n22.  C. Pellat, \u201cMu\u02bf\u0101wiya b. \u1e24udayd\u0332j\u0332,\u201d in Encyclopaedia of Islam, 2nd ed.\n23.  On this person, see al-Maqr\u012bz\u012b, Kit\u0101b al-Muqaff\u0101 al-kab\u012br, ed. M. al-Ya\u02bfl\u0101w\u012b (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, \n\n1991), 4:101 and 6:52; Ibn Y\u016bnus, Ta\u02ber\u012bkh, 1:313\u201314.\n24.  I discuss this event below. \n25.  Al-Kind\u012b, Wul\u0101t, 64; Ibn Y\u016bnus, Ta\u02ber\u012bkh, 1:212\u201313.\n26.", "start_char_idx": 21357, "end_char_idx": 24008, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "48bd047c-7ff8-4e01-9392-521d4a972047": {"__data__": {"id_": "48bd047c-7ff8-4e01-9392-521d4a972047", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0be1521e-e7ba-444b-86d0-a7dbc08f0eed", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "8bcb1284c98212fb69b8c36ccf0039549d60311d6fc516f06ba7b4b7e8607333", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "36249774-38d8-44d7-a9d6-c35466c84be1", "node_type": "1", "metadata": {}, "hash": "2e138209e3d433cc639a0d9af0358659939e32ea1038e264aad66dc5726603e2", "class_name": "RelatedNodeInfo"}}, "text": "26.  Al-Kind\u012b, Wul\u0101t, 65. \n27.  Ibn Y\u016bnus, Ta\u02ber\u012bkh, 1:328.\n\n\n\n507  \u2022  Alon DAr\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nof the province until his death in 772 CE.28 \u02bfAbd All\u0101h\u2019s son H\u0101shim also became \u1e63\u0101\u1e25ib \nal-shur\u1e6da, and the position remained in the hands of members of the same tribe for one \nmore generation when H\u0101shim\u2019s son Hubayra took over the job.29 The Ban\u016b Mu\u02bf\u0101wiya b. \n\u1e24udayj lost their importance only in the beginning of the ninth century CE, when the \nprovince was divided as a consequence of the fight over the caliphate in Baghdad between \nal-Ma\u02bem\u016bn and al-Am\u012bn. In the year 816 a mob attacked their family\u2019s estate in Alexandria \nand killed most of its members, an act that seems to have put an end to Ban\u016b Mu\u02bf\u0101wiya\u2019s \nlong influence in the province.30 This family, much like the Ban\u016b Fahm, enjoyed various \naspects of elite status: respected lineage, great resources, and political influence.31\n\nThe coexistence of elite families in Egypt meant that provincial governors had to \nbalance a complex and delicate sociopolitical arrangement. In fact, it is this intra-elite \nand elite-governor competition that forms the background to our story. On the one hand, \nthe members of the elite were potentially valuable allies, as they enjoyed access to land, \nmilitary power, and prestige as well as knowledge that was crucial in helping the governor \nmaintain a level of cooperation between the court and the province\u2019s Arab elite. On the \nother hand, it was precisely these advantages that could pose a threat to the governors in \nthe province. If not handled correctly, local notables could become an opposition to the \ngovernor, participating in revolts and risking his authority. It was thus one of the governor\u2019s \nmain tasks to deal, negotiate, and work with these actors.32 The provincial notables expected \nto preserve their roles and privileges in the political system by holding high positions \nand offices such as that of the police chief that provided them with added social prestige, \naccess to the governor\u2019s and caliph\u2019s courts, and financial benefits. For our purposes here, \nit is important to observe how this group acted and to recognize that rebellion was one \noption within a wide spectrum of possible actions. With this in mind, I will now discuss the \nimmediate trigger of the rebellion as well as its broader causes.\n\nAn Insult\n\nThe immediate cause of the Ban\u016b Fahm\u2019s act of rebellion might have been the removal \nof a Fahm\u012b from the office of \u1e63\u0101\u1e25ib al-shur\u1e6da by the order of Qurra b. Shar\u012bk. This office \nwas one of the most important positions in the political system of Egypt at the beginning \nof the eighth century and the governor needed loyal people to fill it, as the police chief\u2019s \narmed forces served as the governor\u2019s guards and maintained order in the province. Being \n\n28.  Al-Kind\u012b, Wul\u0101t, 88, 241.\n29. Ibid., 92, 119.\n30.  See summaries on this family in H. Kennedy, \u201cCentral Government and Provincial \u00c9lites in the Early \n\n\u02bfAbb\u0101sid Caliphate,\u201d Bulletin of the School of Oriental and African Studies 44, no. 1 (1981): 26\u201338, at 35\u201336; and \nH. Kennedy, \u201cEgypt as a Province in the Islamic Caliphate, 641\u2013868,\u201d in The Cambridge History of Egypt, vol. 1, \nIslamic Egypt, 640\u20131517, ed. C. F. Petry, 62\u201385 (Cambridge: Cambridge University Press, 1998), at 66\u201370, 81\u201382. \n\n31.  See the discussion in H.-L.", "start_char_idx": 24005, "end_char_idx": 27343, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "36249774-38d8-44d7-a9d6-c35466c84be1": {"__data__": {"id_": "36249774-38d8-44d7-a9d6-c35466c84be1", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "48bd047c-7ff8-4e01-9392-521d4a972047", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "51abc8d8657868adb9905038ca7c5e2ac834b97ce0be5dbb47766a3e4b07a13d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b18f5ad2-6558-4a09-ae53-61b3e42f1759", "node_type": "1", "metadata": {}, "hash": "aa5cc1d42ed151ebb3118e3317cfcac0382d3f03b766f7e6f128f268d44690a2", "class_name": "RelatedNodeInfo"}}, "text": "31.  See the discussion in H.-L. Hagemann, K. Mewes, and P. Verkinderen, \u201cStudying Elites in Early Islamic \nHistory: Concepts and Terminology,\u201d in Transregional and Regional Elites: Connecting the Early Islamic Empire, \ned. S. Heidemann and H.-L. Hagemann, 17\u201346 (Berlin: de Gruyter, 2020); and in particular the general definition \nat 30\u201331. \n\n32.  On this issue, see also Cobb, White Banners, 13\u201323. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nGovernors and Provincial Elites in Umayyad Egypt  \u2022  508\n\nthe head of the shur\u1e6da was thus a very high position, since it provided access to great \npower.33 As we have seen, the need for personal loyalty and reliance on local Arab elites \nwere common challenges for all provincial governors in Egypt but a particularly pressing \none for a governor such as Qurra, who came from outside the province and could not rely \non his own tribe for support in case of immediate need.34 The story of Qurra\u2019s arrival shows \nhow important the wuj\u016bh were in establishing the governor\u2019s authority. The symbolic act \nof praying in the governor\u2019s space in the mosque could be completed only after the local \ntribes\u2019 formal acknowledgment of the new governor. The governor\u2019s recitation of a poem \npraising the Ban\u016b Fahm suggests that he wanted to flatter the family from the beginning \nand to establish close ties with it. At this stage, then, the governor was apparently trying to \nbring it closer as he needed its support to establish himself in Egypt.\n\nAl-Kind\u012b\u2019s narrative does not expand on the change of personnel, but we can conjecture \nthat one of the following things had happened: either Qurra preferred \u02bfAbd al-Ra\u1e25m\u0101n over \n\u02bfAbd al-Malik b. Rif\u0101\u02bfa or he wanted for whatever reason to show his dissatisfaction with \nthe latter. But his replacement of the police chief could also be explained as a sign of a shift \nin alliances from one tribal group to another. I would suggest that the personnel change \nprobably contributed to the drastic and dangerous decision to kill the governor taken by \nmembers of the Fahm\u012b tribe, who would have seen the tribe\u2019s loss of this prestigious office \nas a crucial blow, one that justified a conspiracy against the caliph-appointed governor. \nThey were willing to take this step even though they were aware of the risks it carried, \nincluding to their very lives\u2014which they indeed ended up forfeiting.\n\nWhy was losing the office of \u1e63\u0101\u1e25ib al-shur\u1e6da seen as such a crucial injury by the Fahm\u012bs, \nworth risking so much for? The importance of the office was due to two main factors. The \nfirst one was resources: the office offered financial benefits and opportunities to its holder, \nand it provided social prestige, as explained above. The second reason was the tribe\u2019s place \nin the sociopolitical hierarchy in the province. In an environment of competition over \noffices, resources, and prestige, losing a key office signified a setback in this competition \nand thus threatened the fabric of the arrangement. The fact that Qurra called the Arab elite \ntogether to consult on the fate of the rebels points precisely to this broader danger for the \nFahm\u012b family. \n\nWe can reconstruct the changing trajectories of Arab elite families in Egypt as follows. \nWhen Qurra first came to the province, he kept the old structure in place, relying on the \nBan\u016b Fahm\u2019s support and rewarding it with important positions. But once he had assessed \n\n33.  On this role, see Kennedy, \u201cCentral Government,\u201d 37; M. Ebstein, \u201cShur\u1e6da Chiefs in Basra in the Umayyad \nPeriod: A Prosopographical Study,\u201d Al-Qan\u1e6dara 31, no.", "start_char_idx": 27311, "end_char_idx": 30869, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b18f5ad2-6558-4a09-ae53-61b3e42f1759": {"__data__": {"id_": "b18f5ad2-6558-4a09-ae53-61b3e42f1759", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "36249774-38d8-44d7-a9d6-c35466c84be1", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "9dba3c1238b1913c0d919bc4456d644adc962254169700ca352157a7e1b63dd6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cde98e8d-1dbe-47db-b917-3cc4ceea4b03", "node_type": "1", "metadata": {}, "hash": "78fa6f9b8d9765e9401b4d20d0573918edbc0a73e158a305ecc7626152e39e9c", "class_name": "RelatedNodeInfo"}}, "text": "1 (2010): 103\u201347, at 120\u201322; A. M. Rashid, \u201cThe Role of the \nShur\u1e6da in Early Islam\u201d (PhD thesis, Edinburgh University, 1983); F. M. Donner, \u201cThe Shur\u1e6da in Early Umayyad \nSyria,\u201d in The Fourth International Conference on the History of Bilad al-Sham during the Umayyad Period: \nProceedings of the Third Symposium on the History of Bilad al-Sham, ed. M. A. al-Bakhit and R. Schick, 2:247\u201362 \n(Amman: University of Jordan, 1989); and H. Kennedy, The Armies of the Caliphs: Military and Society in the \nEarly Islamic State (New York: Routledge, 2013), 13\u201314, 35, 37. For the shur\u1e6da in Egypt, see M. S. A. Mikhail, From \nByzantine to Islamic Egypt: Religion, Identity and Politics after the Arab Conquest (London: I. B. Tauris, 2014), \n139\u201343. \n\n34.  As noted earlier, Qurra came from Syria. On the implications of an outside governor, see Kennedy, \n\u201cCentral Government,\u201d 26\u201330; idem, \u201cEgypt as a Province,\u201d 65\u201366.", "start_char_idx": 30870, "end_char_idx": 31779, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cde98e8d-1dbe-47db-b917-3cc4ceea4b03": {"__data__": {"id_": "cde98e8d-1dbe-47db-b917-3cc4ceea4b03", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b18f5ad2-6558-4a09-ae53-61b3e42f1759", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "0c7307507fd43e007c3eb8b92d98406f2bf6848ac243a8dbc0e6d8bd2d2804d5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b824e11a-177f-4397-b1a1-ee8e35217e04", "node_type": "1", "metadata": {}, "hash": "a6a53f6b2fa801884134d23bd943b1e3b185f1b78eb008c6d3cadc159b7ca1f6", "class_name": "RelatedNodeInfo"}}, "text": "509  \u2022  Alon DAr\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nthe power relations in the province, he implemented his own strategy vis-\u00e0-vis the local \nelite families by forming new alliances and reshuffling the relative positions of the notables \nwho made up the military and administrative elites. In fact, it is conceivable that it was \nin the new governor\u2019s interest to break the power of the Ban\u016b Fahm, whose position had \nclearly remained strong for a long time, and to elevate instead another family, which had \nlost its position in the preceding years. The disproportionate power that the single family \nof the Ban\u016b Fahm had gained would have made it harder for the governor to act freely, \nseriously curtailing his own influence. Qurra\u2019s appointment of a member of the Mu\u02bf\u0101wiya \nb. \u1e24udayj family to the powerful office of \u1e63\u0101\u1e25ib al-shur\u1e6da can thus be seen as a way both to \nundermine the Ban\u016b Fahm\u2019s position and to increase the standing of the Ban\u016b Mu\u02bf\u0101wiya b. \n\u1e24udayj. Bringing in other elite members to witness and even be complicit in this change in \nthe hierarchy reinforced Qurra\u2019s decision. One way in which the governor could keep the \npolitical situation under control was exactly by playing on the existing rivalries and turning \ncompeting families against each other. \n\nIn all three versions, the story about the conspiracy to kill Qurra ends with the governor\u2019s \ntriumph over the rebels. He finds out about the rebels\u2019 plans, thereby saving his own life, \nand as he punishes the rebel leaders, his policy of undermining the position of the Ban\u016b \nFahm by taking the office of the \u1e63\u0101\u1e25ib al-shur\u1e6da away from them remains unaltered. On the \none hand, then, the narrative of al-Kind\u012b serves to demonstrate the victory of the governor \nover local elites who overplayed their hand, while on the other it illustrates those elites\u2019 \npowerful position, which was a factor that every governor had to reckon with.\n\nThree key factors stood in the background of the Ban\u016b Fahm\u2019s rebellion. The first was the \npower held by provincial elites. This case clearly shows the potential risk to the governor \ninvolved in encroaching on the local elite\u2019s position. As the story shows, a single tribe \ncould put together a considerable opposition force and pose a real threat to the governor\u2019s \nrule when the tribe\u2019s members felt their position was in danger. Through their access to \nweapons, wealth, and the governor\u2019s circle of close associates, the actions of disgruntled \nlocal elites could have an impact far beyond their own immediate tribal context. Moreover, \nthe Fahm\u012bs\u2019 plan to assassinate the governor constituted a forced intervention in the \ngovernance structure of the caliphate. It threatened not only the governor\u2019s authority but \nalso that of the caliph, who was the governor\u2019s direct superior and the one responsible \nfor his appointment. The Egyptian notables\u2019 desire to exert control over provincial \nappointments and thus over the province\u2019s considerable resources was a major issue \nconfronting appointed governors. When the new governor of Egypt, Sa\u02bf\u012bd b. Yaz\u012bd (in office \n681\u201383 CE), arrived in the province, some local Arab families reacted with dismay: \u201cMay \nGod forgive the am\u012br al\u2010mu\u02bemin\u012bn; there are among us a hundred men like you from whom \nhe could have appointed one [to rule] over us [instead of you]!\u201d35 The local Arab elite was \nthus a force to reckon with for the governor, and controlling it through alliances, as well as \ngenerally balancing its power, was a constant concern.\n\nThe second factor was the governor\u2019s cooperation with other notable Arab tribesmen. \n\n35.  P. M. Sijpesteijn, Shaping a Muslim State: The World of a Mid-Eighth-Century Egyptian Official (Oxford: \nOxford University Press, 2013), 62 n. 99.", "start_char_idx": 31784, "end_char_idx": 35521, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b824e11a-177f-4397-b1a1-ee8e35217e04": {"__data__": {"id_": "b824e11a-177f-4397-b1a1-ee8e35217e04", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cde98e8d-1dbe-47db-b917-3cc4ceea4b03", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "e2adc0ea059278ebc0b7f1cdf0947f14f0af57e7e91d9b411a32338ed9d32f6e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3871b7be-bcab-4e35-8ea9-c87e1e1644c1", "node_type": "1", "metadata": {}, "hash": "dc3a8f9058b3a7d84be267116eae6fc0bc8a562e2fbb627ba1fa6860f96c2688", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nGovernors and Provincial Elites in Umayyad Egypt  \u2022  510\n\nWhen deciding how to punish the rebels, the governor assembled the members of the Arab \nelite and consulted them on the matter. On the one hand, this shows that the governor still \nrelied on their cooperation to handle such a dramatic situation. He could not make a decision \nwithout taking their opinions into account. On the other hand, Qurra\u2019s appeal to the wuj\u016bh \nshows that he was able to mobilize them: the notables came when the governor called \nfor them. By consulting them, the governor created a special relation of interdependence \nbetween himself and loyal wuj\u016bh that juxtaposed the latter with the rebellious Ban\u016b Fahm. \nTheir role in determining the verdict of the rebellious leaders made the wuj\u016bh complicit and \nplaced them firmly in the governor\u2019s camp against one of the most powerful and prestigious \nfamilies among them. Finally, involving the wuj\u016bh allowed the governor to turn the Fahm\u012b \nrebellion and the dramatic consequences for the rebel leadership into an example for the \nrest of the Arab community. Whatever the governor was attempting to achieve, we are \nleft with the impression that the presence of the other elite families as participants and \naudience was a necessary and strategic element, precisely because of the extent to which \nthe sociopolitical arrangement of the province depended on them.\n\nThe third contributing factor was formed by the structures and social practices of the \nArab tribesmen in the province. This case allows us to better understand how the tribes \nworked as political actors and what kind of decision-making process they employed. The \nBan\u016b Fahm\u2019s gathering in Alexandria to decide on an appropriate response to the deposition \nof \u02bfAbd al-Malik b. Rif\u0101\u02bfa is illuminating for a number of reasons. First, it shows that tribes \nwere lively political and social units that decided on collective actions in gatherings at \nwhich, we can imagine, different views and perspectives were put forward. The Ban\u016b Fahm \nhad its own majlis (gathering place), which gathered at important moments to decide on the \nbest course of action. For example, when the same \u02bfAbd al-Malik b. Rif\u0101\u02bfa was later removed \nfrom his position as governor by \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz in favor of a member of the Qays \ntribe, he is said to have gone over to the majlis of the Qays in the mosque and congratulated \nthe new governor.36 It is interesting to note that on this occasion, Ibn Rif\u0101\u02bfa retired from the \nposition quietly, without any protests or attempts to contest the decision. This shows that \nthe provincial elites (or the tribal councils) acted in accordance with their judgment of each \nspecific situation. What is more, it shows that systems such as the tribal majlis, which had \nexisted already in pre-Islamic times, still played a role in events during the Umayyad period \nalongside institutions of imperial administration and governance.37\n\nAnother important point to note is that this was not the end of the story of the Ban\u016b \nFahm. The tribe still had its supporters, and one of these supporters took revenge by killing \nAb\u016b Sulaym\u0101n, the man who had informed Qurra of the Fahm\u012bs\u2019 intention to assassinate \nhim. And as already noted, when Qurra died in office about four years later, he was \n\n36.  Al-Kind\u012b, Wul\u0101t, 68.\n37.  For the functioning of tribal councils in pre-Islamic times, see, for example, the gathering of the Quraysh \n\nin Mecca to decide on how to deal with the emerging Muslim community: Ibn Is\u1e25\u0101q, The Life of Muhammad: A \nTranslation of Ibn Is\u1e25\u0101q\u2019s S\u012brat Ras\u016bl All\u0101h, ed. A. Guillaume (Oxford: Oxford University Press, 1967), 166\u201367. For \nother roles of tribes and their importance, see, for example, the distribution of money to orphans and widows: \nal-Kind\u012b, Wul\u0101t, 304.", "start_char_idx": 35525, "end_char_idx": 39346, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3871b7be-bcab-4e35-8ea9-c87e1e1644c1": {"__data__": {"id_": "3871b7be-bcab-4e35-8ea9-c87e1e1644c1", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b824e11a-177f-4397-b1a1-ee8e35217e04", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "a81c45cade37a8918a470826d6c2c6d8f34f3e0f0db0fa14609eb903ca219470", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "97b6ce22-22ff-4295-a5d1-c569180ae9c1", "node_type": "1", "metadata": {}, "hash": "9eb1788800da5ec112828c617492633185d9e80cc111dc374f005464ffceb370", "class_name": "RelatedNodeInfo"}}, "text": "For an overview of this office and its importance, see P. Crone, \u201c\u02bfAr\u012bf,\u201d in Encyclopaedia of \nIslam, 3rd ed.\n\n\n\n511  \u2022  Alon DAr\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nsucceeded as governor by the same \u02bfAbd al-Malik b. Rif\u0101\u02bfa whom he had dismissed from the \noffice of \u1e63\u0101\u1e25ib al-shur\u1e6da. Although we do not know whether Ibn Rif\u0101\u02bfa had supported the \nplot to assassinate the governor, clearly his career had not been ended by his membership \nin a rebellious family. Moreover, as the contributions of Hannah-Lena Hagemann, Reza \nHuseini, and Petra M. Sijpesteijn in this dossier show, although the leaders of rebellions \nwere often punished severely, the rank and file and even lower military leaders typically \nwalked free. We even often find members of important Arab families joining multiple \nsuccessive rebellions.\n\nAt first sight, such recidivism could be seen as a sign of a weak caliph facing powerful \nprovincial elites. However, it can also be interpreted as an indication that rebellions were \nnot necessarily perceived as challenging the system or the caliph himself. To understand this \npoint, we can turn to a very similar case in North Africa, in which members of the provincial \nelite killed the governor whom the caliph had sent. Immediately after assassinating the \ngovernor, they sent a letter to the caliph, expressing their loyalty to him despite their act.38 \nHere, again, it is tempting to analyze the case as a matter of \u201cweak\u201d or \u201cstrong\u201d government, \nbut it is important to recognize that plots to kill governors were dealt with depending on \nthe power relations in the particular situation and that the Umayyad political system \nallowed the reintegration of rebels, even at the very high position of provincial governor. \n\nRebellions and Other Mechanisms\n\nKeeping in mind the risk involved in the assassination of a governor, we should ask what \nother options the rebels might have had to deal with the threat facing them. Just a few \nyears before the Fahm\u012b rebellion, a very similar case of a dispute between the governor and \nthe provincial elite was handled very differently by Qurra\u2019s predecessor, \u02bfAbd All\u0101h b. \u02bfAbd \nal-Malik. \u02bfAbd All\u0101h arrived in Egypt in 705 CE with instructions from his father, the caliph, \nto replace all provincial administrators who were suspected of being loyal to the caliph\u2019s \nbrother and rival for the caliphate, \u02bfAbd al-\u02bfAz\u012bz. Accordingly, \u02bfAbd All\u0101h tried to dismiss \nthe head of police, Mu\u02bf\u0101wiya b. \u1e24udayj.39 But this proved a much harder task than the \ncaliph had expected, as Mu\u02bf\u0101wiya appears to have been too powerful to be simply removed \nfrom his position. After failing to come up with a sufficient formal reason for deposition, \n\u02bfAbd All\u0101h finally doubled Mu\u02bf\u0101wiya\u2019s stipend and appointed him viceroy of Alexandria. \nThis episode illustrates the complex power play between governors and provincial elites, \nin which the removal of an influential notable from his position may prove too hard for a \ngovernor. What is more, it shows that governors had various ways of resolving disputes and \nthat disputes did not necessarily have to end in a violent confrontation. From Sijpesteijn\u2019s \nanalysis of the rebellion of Ibn al-J\u0101r\u016bd in Iraq we also learn of the ways in which provincial \n\n38.  Al-Jahshiy\u0101r\u012b, al-Wuzar\u0101\u02be wa-l-kutt\u0101b, ed. M. al-Saqq\u0101 et al. (Cairo: Mu\u1e63\u1e6daf\u0101 al-B\u0101b\u012b al-\u1e24alab\u012b, 1983), 57; \nal-\u1e6cabar\u012b, The Empire in Transition: The Caliphates of Sulayman, \u02bfUmar, and Yazid, AD 715\u2013724/AH 97\u2013105, \ntrans. D. S. Powers, vol.", "start_char_idx": 39347, "end_char_idx": 42832, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "97b6ce22-22ff-4295-a5d1-c569180ae9c1": {"__data__": {"id_": "97b6ce22-22ff-4295-a5d1-c569180ae9c1", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3871b7be-bcab-4e35-8ea9-c87e1e1644c1", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "2a02118179926d72df60112e16e1d3af442630b1f512534e61a894105383a33d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d10e29cf-c6e0-4b95-ad39-205057e9c298", "node_type": "1", "metadata": {}, "hash": "ef46a4d9da3544bc3b49c3e4b24ed9f78f941f097deca8f1617cfc2f34a37e7f", "class_name": "RelatedNodeInfo"}}, "text": "D. S. Powers, vol. 24 of The History of al-\u1e6cabar\u012b, ed. E. Yarshater (Albany: State University of New York \nPress, 1989), 165.\n\n39.  On the competition between the caliph and his brother, see: P. M. Sijpesteijn, \u201cAn Early Umayyad Papyrus \nInvitation for the \u1e24ajj,\u201d Journal of Near Eastern Studies 73, no. 2 (2014): 179\u201390, at 188\u201390. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nGovernors and Provincial Elites in Umayyad Egypt  \u2022  512\n\nelites could go over the governor\u2019s head and negotiate with the caliph directly by sending \nmessages to the caliph and demanding the replacement of a certain governor\u2014a not \nuncommon practice.40 Another option that provincial elites could have employed was to \nmeet directly with the caliph. This option was exercised by the abovementioned Maslama b. \nMukhallad, who in 667\u201368 went to the caliph to complain about the governor of Egypt and \nended up as the governor himself, according to al-Kind\u012b.41 Although the right to go and meet \nthe caliph without participating in an official delegation (wafd) might have been a privilege \nreserved for the very few, provincial elites could send letters or use other channels to \ncomplain about governors.42 Violent confrontation, in other words, could often have been \navoided. Violence usually signaled the failure of other efforts to resolve a problem or the \ninability of the sides to reach agreement. Both governors and provincial elites could have \nused other existing mechanisms and practices to resolve disagreements before turning to \narmed confrontation. \n\nConclusion\n\nThis article focused on the confrontation that broke out sometime in 709 or 710 CE \nbetween a hundred men led by members of the Ban\u016b Fahm and the Umayyad governor \nof Egypt, Qurra b. Shar\u012bk. Some sources attribute the rebellion to ideological or religious \nmotives, but I argue that what we know about the social and political situation in the \nprovince in the beginning of the eighth century prompts us to look for alternative \nexplanations. Drawing on al-Kind\u012b\u2019s account of the events, I identify competition among \nelite families in Egypt over material and social privileges as a potential trigger to the act of \nrebellion. Although we cannot be certain of what the motives of the plotters were, I contend \nthat sociopolitical factors and identities (such as tribal affiliation and membership in the \nelite) played an important role alongside possible ideological or religious objections in the \nrebels\u2019 decision to assassinate the governor. Revolts, then, were an outcome of governors\u2019 \nreliance on provincial elites to run the province, which resulted in elites\u2019 expecting to hold \nseveral privileges and offices. When these expectations were not met, elites had the ability \nto act against the government. \n\nThe aim of the Ban\u016b Fahm\u2019s rebellion was thus both to change the current situation and \nto communicate displeasure with it. However, I would argue that the conspiracy reflected \nnot dissatisfaction with the system as a whole but rather a specific act undertaken to get rid \nof a governor who had stripped the family of a privileged position it had grown accustomed \nto holding. The governor, in turn, perceived the gathering of the tribe and its collective \ndecision to kill him as rebellious acts that deserved to be punished by death.\n\n40.  See, for example, Petra Sijpesteijn\u2019s contribution in this issue. \n41.  Al-Kind\u012b, Wul\u0101t, 31.\n42.  See the case of Ayy\u016bb, in which the caliph \u02bf Umar b. \u02bf Abd al-\u02bfAz\u012bz received complaints about the governor; \n\nibid., 69.\n\n\n\n513  \u2022  Alon DAr\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nBibliography\n\nPrimary Sources\n\nal-Bal\u0101dhur\u012b. Ans\u0101b al-ashr\u0101f. Edited by W. Ahlwardt as Anonyme Arabische Chronik, vol. 11. \nGreifswald: Hinrichs, 1883.\n\nIbn \u02bfAbd al-\u1e24akam.", "start_char_idx": 42814, "end_char_idx": 46554, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d10e29cf-c6e0-4b95-ad39-205057e9c298": {"__data__": {"id_": "d10e29cf-c6e0-4b95-ad39-205057e9c298", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "97b6ce22-22ff-4295-a5d1-c569180ae9c1", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "1ef547b2637589e99600bdf9099d6e94fa34faf4ef91bdcc182833c795e6d253", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4b665ecc-624f-4b47-b7fb-a15d50761c49", "node_type": "1", "metadata": {}, "hash": "8143b92968405b8dbdd0d1f17660a485a632bdac1aa523f7e95c5216ea5ab520", "class_name": "RelatedNodeInfo"}}, "text": "Ibn \u02bfAbd al-\u1e24akam. The History of the Conquest of Egypt, North Africa, and Spain, Known as \nFut\u016bh Misr of Ibn \u02bfAbd al-\u1e24akam. Edited by C. Torrey. New Haven, CT: Yale University \nPress, 1922. \n\nIbn \u02bfAs\u0101kir. Ta\u02ber\u012bkh mad\u012bnat Dimashq. Edited by \u02bfU. al-\u02bfAmraw\u012b. Beirut: D\u0101r al-Fikr, 1995.\n\nIbn Hish\u0101m. The Life of Muhammad: A Translation of Ibn Is\u1e25\u0101q\u2019s S\u012brat Ras\u016bl All\u0101h. Edited by \nA. Guillaume. Oxford: Oxford University Press, 1967.\n\nIbn Taghr\u012b Bird\u012b, Jam\u0101l al-D\u012bn. Al-Nuj\u016bm al-\u1e93\u0101hira f\u012b mul\u016bk Mi\u1e63r wa-l-Q\u0101hira. Edited by W. \nPopper. Cairo: D\u0101r al-Kutub al-Mi\u1e63riyya, 1929\u201356.\n\nIbn Y\u016bnus, \u02bf Abd al-Ra\u1e25m\u0101n b. Sa\u02bf\u012bd. T\u0101r\u012bkh Ibn Y\u016bnus al-Mi\u1e63r\u012b. Edited by \u02bf A. F. F. \u02bf Abd al-Fatt\u0101\u1e25. \nBeirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2000.\n\nal-Jahshiy\u0101r\u012b. Al-Wuzar\u0101\u02be wa-l-kutt\u0101b. Edited by M. al-Saqq\u0101 et al. Cairo: Mu\u1e63\u1e6daf\u0101 al-B\u0101b\u012b \nal-\u1e24alab\u012b, 1983.\n\nal-Kind\u012b. Kit\u0101b al-Wul\u0101t wa-kit\u0101b al-qu\u1e0d\u0101t. Edited by R. Guest. London: Luzac, 1912.\n\nal-Maqr\u012bz\u012b. Kit\u0101b al-Muqaff\u0101 al-kab\u012br. Edited by M. al-Ya\u02bfl\u0101w\u012b. Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, \n1991.\n\nSib\u1e6d b. al-Jawz\u012b. Mir\u02be\u0101t al-zam\u0101n. Edited by M. Barak\u0101t et al. Damascus: D\u0101r al-Ris\u0101la, 2013.\n\nal-\u1e6cabar\u012b. The Empire in Transition: The Caliphates of Sulayman, \u02bfUmar, and Yazid, AD \n715\u2013724/AH 97\u201310. Translated by D. S. Powers. Vol. 24 of The History of al-\u1e6cabar\u012b, \nedited by E. Yarshater. Albany: State University of New York Press, 1989. \n\nSecondary Sources\n\nAbbott, N. The Kurrah Papyri from Aphrodito in the Oriental Institute. Chicago: University \nof Chicago Press, 1938.\n\nBosworth, C. E. \u201c\u1e32urra b. S\u0332h\u0332ar\u012bk.\u201d In Encyclopaedia of Islam, 2nd ed., edited by P. Bearman, \nTh. Bianquis, C. E. Bosworth, E. van Donzel, and W. P. Heinrichs. Leiden: Brill Online. \nhttp://dx.doi.org/10.1163/1573- 3912_islam_SIM_4548.\n\nBouderbala, S. \u201c\u01e6und Mi\u1e63r: \u00c9tude de l\u2019administration militaire dans l\u2019\u00c9gypte des d\u00e9buts de \nl\u2019Islam 21/642\u2013218/833.\u201d PhD dissertation, Universit\u00e9 de Paris 1\u2013Panth\u00e9on-Sorbonne, \n2008. \n\nhttp://dx.doi.org/10.1163/1573- 3912_islam_SIM_4548", "start_char_idx": 46536, "end_char_idx": 48508, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4b665ecc-624f-4b47-b7fb-a15d50761c49": {"__data__": {"id_": "4b665ecc-624f-4b47-b7fb-a15d50761c49", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d10e29cf-c6e0-4b95-ad39-205057e9c298", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "b4f94fb1b5a6733f81e8bd564b6c126561d4141b2b3863f854ba5549c61ee05e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d89858b5-ebfe-4b19-b2bb-d243918ba1e8", "node_type": "1", "metadata": {}, "hash": "d810342577d9fca269f3877031340e00d8456b4eae7ebcd102bb85b87d63cd88", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nGovernors and Provincial Elites in Umayyad Egypt  \u2022  514\n\nCobb, P. White Banners: Contention in \u02bfAbbasid Syria, 750\u2013880. Albany: State University of \nNew York Press, 2001.\n\nCrone, P. \u201c\u02bfAr\u012bf.\u201d In Encyclopaedia of Islam, 3rd ed., edited by K. Fleet, G. Kr\u00e4mer, D. Matringe, \nJ. Nawas, and E. Rowson. Leiden: Brill Online. http://dx.doi.org/10.1163/1573-3912_ei3_\nSIM_0098.\n\nDonner, F. M. \u201cCentralized Authority and Military Autonomy in the Early Islamic Conquests.\u201d \nIn The Byzantine and Early Islamic Near East, vol. 3, States, Resources and Armies, \nedited by A. Cameron, 337\u201361. Princeton, NJ: Darwin Press, 1995.\n\n\u2014\u2014\u2014. \u201cThe Shur\u1e6da in Early Umayyad Syria.\u201d In The Fourth International Conference on \nthe History of Bilad al-Sham During the Umayyad Period: Proceedings of the Third \nSymposium on the History of Bilad al-Sham, edited by M. A. al-Bakhit and R. Schick, \n2:247\u201362. Amman: University of Jordan, 1989.\n\nEbstein, M. \u201cShur\u1e6da Chiefs in Basra in the Umayyad Period: A Prosopographical Study.\u201d \nAl-Qan\u1e6dara 31, no. 1 (2010): 103\u201347.\n\nGaiser, A. Shur\u0101t Legends, Ib\u0101\u1e0d\u012b Identities: Martyrdom, Asceticism, and the Making of an \nEarly Islamic Community. Columbia: University of South Carolina Press, 2016.\n\nHagemann, H.-L. The Kh\u0101rijites in Early Islamic Historical Tradition. Edinburgh: Edinburgh \nUniversity Press, 2021.\n\n\u2014\u2014\u2014, K. Mewes, and P. Verkinderen. \u201cStudying Elites in Early Islamic History: Concepts \nand Terminology.\u201d In Transregional and Regional Elites: Connecting the Early Islamic \nEmpire, edited by S. Heidemann and H.-L. Hagemann, 17\u201346. Berlin: de Gruyter, 2020.\n\n\u2014\u2014\u2014 and P. Verkinderen. \u201cKharijism in the Umayyad Period.\u201d In The Umayyad World, edited \nby A. Marsham, 489\u2013517. Abingdon: Routledge, 2020.\n\nKennedy, H. The Armies of the Caliphs: Military and Society in the Early Islamic State. New \nYork: Routledge, 2013.\n\n\u2014\u2014\u2014. \u201cCentral Government and Provincial \u00c9lites in the Early \u02bfAbb\u0101sid Caliphate.\u201d Bulletin \nof the School of Oriental and African Studies 44, no. 1 (1981): 26\u201338.\n\n\u2014\u2014\u2014. \u201cEgypt as a Province in the Islamic Caliphate, 641\u2013868.\u201d In The Cambridge History of \nEgypt, vol. 1, Islamic Egypt, 640\u20131517, edited by C. F. Petry, 62\u201385. Cambridge: Cambridge \nUniversity Press, 1998.\n\nLewinstein, K. \u201cAz\u0101riqa.\u201d In Encyclopaedia of Islam, 3rd ed., edited by K. Fleet, G. Kr\u00e4mer, D. \nMatringe, J. Nawas, and E. Rowson. Leiden: Brill Online. http://dx.doi.org/10.1163/1573-\n3912_ei3_COM_0171.\n\nMikhail, M. S. A. From Byzantine to Islamic Egypt: Religion, Identity and Politics after the \nArab Conquest.", "start_char_idx": 48511, "end_char_idx": 51066, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d89858b5-ebfe-4b19-b2bb-d243918ba1e8": {"__data__": {"id_": "d89858b5-ebfe-4b19-b2bb-d243918ba1e8", "embedding": null, "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9499", "node_type": "4", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "beb4a325a5bcbb2b95ebc7ff93337448fab875ce920fed8044a56a1e28b8294c", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4b665ecc-624f-4b47-b7fb-a15d50761c49", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "3db40e26c481947c8812adc0aa2a0b82ac8a8189e3b7d3ab5a61a1bc78727605", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b1a1856a-ad78-40c0-aa7f-8572f701086e", "node_type": "1", "metadata": {}, "hash": "bfda9ff2edda9285fc338276c2324741f7f8a46423a2bfd92977ba4b951d6cfb", "class_name": "RelatedNodeInfo"}}, "text": "London: I. B. Tauris, 2014.\n\nhttp://dx.doi.org/10.1163/1573-3912_ei3_SIM_0098\nhttp://dx.doi.org/10.1163/1573-3912_ei3_SIM_0098\nhttp://dx.doi.org/10.1163/1573-3912_ei3_COM_0171\nhttp://dx.doi.org/10.1163/1573-3912_ei3_COM_0171\n\n\n515  \u2022  Alon DAr\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nPapaconstantinou, A. \u201cThe Rhetoric of Power and the Voice of Reason: Tensions between \nCentral and Local in the Correspondence of Qurra ibn Shar\u012bk.\u201d In Official epistolography \nand the language(s) of power. Proceedings of the 1st International Conference of the \nResearch Network Imperium and Officium: Comparative Studies in Ancient Bureaucracy \nand Officialdom, University of Vienna, 10-12 November 2010, edited by S. Proch\u00e1zka, L. \nReinfandt. and S. Tost, 267-281. Vienna: \u00d6sterreichische Akademie der Wissenschaften, \n2015.\n\nPellat, C. \u201cMu\u02bf\u0101wiya b. \u1e24udaydj.\u201d In Encyclopaedia of Islam, 2nd ed., edited by P. Bearman, \nTh. Bianquis, C. E. Bosworth, E. van Donzel, and W. P. Heinrichs. Leiden: Brill Online. \nhttp://dx.doi.org/10.1163/1573-3912_islam_SIM_5282.\n\nRashid, A. \u201cThe Role of the Shur\u1e6da in Early Islam.\u201d PhD thesis, Edinburgh University, 1983.\n\nRosenthal, F. \u201cIbn Y\u016bnus.\u201d In Encyclopaedia of Islam, 2nd ed., edited by P. Bearman,  \nTh. Bianquis, C. E. Bosworth, E. van Donzel, and W. P. Heinrichs. Leiden: Brill Online. \nhttp://dx.doi.org/10.1163/1573-3912_islam_SIM_3412.\n\nSavage, E. \u201cSurvival through Alliance: The Establishment of the Ib\u0101\u1e0diyya.\u201d British Journal of \nMiddle Eastern Studies 17, no. 1 (1990): 5\u201315.\n\nSijpesteijn, P. M. \u201cAn Early Umayyad Papyrus Invitation for the \u1e24ajj.\u201d Journal of Near Eastern \nStudies 73, no. 2 (2014): 179\u201390.\n\n\u2014\u2014\u2014. Shaping a Muslim State: The World of a Mid-Eighth-Century Egyptian Official. Oxford: \nOxford University Press, 2013.\n\nTillier, M. Al-Kind\u00ee: Histoire des cadis \u00e9gyptiens. Paris: Institut fran\u00e7ais d\u2019arch\u00e9ologie \norientale, 2012.\n\nWilkinson, J. Ib\u00e2\u1e0dism: Origins and Early Development in Oman. Oxford: Oxford University \nPress, 2010.\n\nhttp://dx.doi.org/10.1163/1573-3912_islam_SIM_5282\nhttp://dx.doi.org/10.1163/1573-3912_islam_SIM_3412", "start_char_idx": 51067, "end_char_idx": 53138, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b1a1856a-ad78-40c0-aa7f-8572f701086e": {"__data__": {"id_": "b1a1856a-ad78-40c0-aa7f-8572f701086e", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d89858b5-ebfe-4b19-b2bb-d243918ba1e8", "node_type": "1", "metadata": {"identifier": "alusur-9499", "author": "Dar, Alon", "title": "Governors and Provincial Elites in Umayyad Egypt: A Case Study of One \u201cRebellion\u201d (709\u201310 CE)", "date": "2022-12-01", "file": "alusur-9499.pdf"}, "hash": "fb07ad396b44fa36543bb5b8c3b6cc0ce3f74db7f45377175fb311bd1c736dd7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f4178166-41cd-4e83-aae9-bf91ece65964", "node_type": "1", "metadata": {}, "hash": "682b36fc595e0d6debca3822c1d265376a2ceb8b42cd751ee3f73762eded63f3", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 267-338\n\nA Form-Critical Analysis of  \nthe al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories:  \n\nTribal, Ideological, and Legal Incentives  \nbehind the Transmission of the Prophet\u2019s Biography*\n\nEhsan Roohi\nIndependent Scholar\n\nAbstract \n\nDue to their heavy reliance on late, contradictory, and tendentious literary sources, scholars of \nformative Islam have always been in danger of taking as authentic evidence what is mere literary \ntopos. Adopting a form-critical methodology that includes both classic and \u201cnew\u201d approaches to the \naccounts of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna expeditions, this article strives to reveal the literary devices \ndeployed in the sources and to demonstrate the motivations behind their utilization. It will argue, \nusing the classic form-critical method, that reports about the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna raids reflect far \nmore about the circumstances of their composition and redaction than about first/seventh-century \nArabia. Motivated by second/eighth-century tribal feuds, many components of these narratives owe \ntheir existence to later modifications and adornments that were retrojected to the time of the Prophet \nMu\u1e25ammad. We shall, furthermore, see that by the third/ninth century, when tribal motivations \nceased to be amongst the prime socio-political exigencies of the time, new incentives emerged for the \ntransmission of these narratives, which can be uncovered through implementation of \u201cnew\u201d form \ncriticism.\n\nIntroduction\n\nAt a date not far removed from the Meccans\u2019 resounding victory at the Battle of U\u1e25ud, \nwhen morale amongst the infant Islamic community is poor, and privation and the \nmenace of foreign aggression is about to bring the denizens of Medina to their knees,1  \n\n* This article benefited immensely from the insightful comments of the anonymous UW reviewers,  \nto whom I owe deep gratitude.\n\n1.  On the tumultuous period following the Battle of U\u1e25ud see al-W\u0101qid\u012b, al-Magh\u0101z\u012b, ed. Marsden Jones \n(Beirut: A\u02bflam\u012b, 1989), 1:342; Walid Arafat, \u201cThe Development of a Dramatic Theme in the Story of Khubaib \nb.\u02bfAdiyy and the Related Poems,\u201d Bulletin of the School of Oriental and African Studies 21, no. 1 (1958): 15\u201330, at \n\n\u00a9 2022 Ehsan Roohi. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives License, \nwhich allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long \nas attribution is given to the original authors and source.\n\n\n\n268  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ntwo simultaneous dramas, known as the massacres of al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna, strike \na crippling blow to the already vexed adherents of the emerging creed in the Arabian \nPeninsula. Dispatched by the Prophet to promulgate the cause of Islam in Najd, two \ncontingents of \u201cpious\u201d Companions fall victim to the adversaries\u2019 perfidy, are seized by \nthem, and then slaughtered or brought into captivity. This is a succinct narration of the \nincidents as reported in the vast corpora of Islamic historiographical and exegetical sources, \nwhere the memory of the expeditions\u2019 participants, through deployment of hagiographical \nembellishments, has been held in profound reverence.2 As laudable and extraordinary \nas the narrated destiny of these supposed \u201choly bands\u201d may appear, the actual course of \nevents does not seem to have diverged considerably from the mundane realities of the time.", "start_char_idx": 47, "end_char_idx": 3549, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f4178166-41cd-4e83-aae9-bf91ece65964": {"__data__": {"id_": "f4178166-41cd-4e83-aae9-bf91ece65964", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b1a1856a-ad78-40c0-aa7f-8572f701086e", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "a360557baac888bdf86397f51991ddd8befdaa3a2c7fe3bd5986075a475fa3ec", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "61892deb-b6c2-4e9d-bd2b-bcb5a9e9f525", "node_type": "1", "metadata": {}, "hash": "60879f57eca21ed88d2e287121e5a3fd342688a43751b148d670164c48657a0a", "class_name": "RelatedNodeInfo"}}, "text": "Appraising the relevance of Muslim narrative sources for the historical reconstruction \nof the rise of Islam has long been a challenge to modern scholars.3 Whereas the Islamic \nfaith emerged, according to some, \u201cin the full light of history,\u201d4 for others first/seventh-\ncentury Arabia is largely, if not entirely, terra incognita.5 Radical theories aside, a growing \nunderstanding seems to have now been shaped about the problematic nature of our sources, \nwhich, so it is often opined, may be of some use as direct historical testimonies, but with \nwhich one is bound to deal with due caution.6 It would seem, then, that the s\u012bra literature \nis yet regarded as \u201can indispensable source\u201d7 for the study of \u201cthe historical Mu\u1e25ammad\u201d \nand that a significant number of scholars still hold that they can \u201cwork\u201d with the traditional \nmaterial,8 formidable though it might be: to this end, differing critical methodologies have \n\n24; Meir Jacob Kister, \u201cThe Expedition of Bi\u02ber Ma\u02bf\u016bna,\u201d in Arabic and Islamic Studies in Honor of Hamilton A. P. \nGibb, ed. George Makdisi, 337\u201357 (Cambridge, MA: Harvard University Press, 1965), 355.\n\n2.  On the wide range of the sources in which these stories feature, see below. \n3.  See, for instance, Harald Motzki, \u201cThe Question of the Authenticity of Muslim Traditions Reconsidered: \n\nA Review Article,\u201d in Method and Theory in the Study of Islamic Origins, ed. H. Berg, 211\u201357 (Leiden: Brill, \n2003); Herbert Berg, \u201cCompeting Paradigms in the Study of Islamic Origins: Qur\u02be\u0101n 15:89\u201391 and the Value of \nIsn\u0101ds,\u201d in Method and Theory in the Study of Islamic Origins, ed. H. Berg, 259\u201390 (Leiden: Brill, 2003); Gregor \nSchoeler, The Genesis of Literature in Islam: From the Aural to the Read, in collaboration with and translated \nby Shawkat M. Toorawa (Edinburgh: Edinburgh University Press, 2009), 9\u201312; Fred M. Donner, Muhammad and \nthe Believers: At the Origins of Islam (Cambridge, MA: Harvard University Press, 2012), 50\u201356; Sean W. Anthony, \nMuhammad and the Empires of Faith: The Making of the Prophet of Islam (Oakland, CA: University of California \nPress, 2020), 1\u201321.\n\n4.  Ernest Renan, \u201cMuhammad and the Origins of Islam,\u201d in The Quest for the Historical Muhammad, ed. Ibn \nWarraq, 127\u201366 (Amherst, NY: Prometheus Books, 2000), 128.\n\n5.  Patricia Crone and Michael Cook, Hagarism: The Making of the Islamic World (Cambridge: Cambridge \nUniversity Press, 1977), 3; John Wansbrough, The Sectarian Milieu: Content and Composition of Islamic Salvation \nHistory (Oxford: Oxford University Press, 1978), x. \n\n6.  J. N. Mattock, \u201cHistory and Fiction,\u201d Occasional Papers of the School of Abbasid Studies 1, no. 1 (1986): \n80\u201397, at 97; See also Fred M. Donner, \u201cMuhammad und die fr\u00fche islamische Gemeinschaft aus historischer \nSicht,\u201d Asiatische Studien 68, no. 2 (2014), 439\u201351; idem, \u201cEarly Muslims and Peoples of the Book,\u201d in Routledge \nHandbook on Early Islam, ed. H. Berg, 177\u201393 (New York: Routledge, 2017), 189.\n\n7.  Anthony, Muhammad, 7.\n8.  According to Crone\u2019s oft-quoted sentence, \u201cOne can take the picture presented [in Ibn Is\u1e25\u0101q\u2019s S\u012brat ras\u016bl \n\nAll\u0101h] or one can leave it, but one cannot work with it\u201d (Patricia Crone, Slaves on Horses: The Evolution of \nthe Islamic Polity [Cambridge: Cambridge University Press, 1980], 4). Her view was nonetheless called into", "start_char_idx": 3551, "end_char_idx": 6860, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "61892deb-b6c2-4e9d-bd2b-bcb5a9e9f525": {"__data__": {"id_": "61892deb-b6c2-4e9d-bd2b-bcb5a9e9f525", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f4178166-41cd-4e83-aae9-bf91ece65964", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "4ae52160ba87a1492c46f85ea640362a5c66b5d00bf13623f477998c2637d0d2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d5f71d9e-8351-460b-98d1-e5b1b1ff2c6f", "node_type": "1", "metadata": {}, "hash": "7788f26d6162a59659a7604d69a8dea88593713b69c92ce723ca710596badd7f", "class_name": "RelatedNodeInfo"}}, "text": "Her view was nonetheless called into \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  269\n\nbeen expounded. While the practitioners of these methods have, albeit not to the same \ndegree, an awareness of the source-critical challenges, one fundamental flaw has been \nlikely to adversely affect the results of all such critical, let alone na\u00efve, approaches to the \ntraditional biography of the Prophet.9 This is the fact that scholars are often in danger \nof taking as authentic evidence what is a mere literary topos, a pitfall to which one is \nparticularly prone when having to redeem the historical realities from the fa\u1e0d\u0101\u02beil material. \n\nThe s\u012bra nabawiyya genre seldom narrates the incidents it relates outside the framework \nof the individual in question\u2019s \u201cvirtues\u201d (man\u0101qib/fa\u1e0d\u0101\u02beil) and/or \u201cvices\u201d (math\u0101lib), and \nwhen it does, the narration is notoriously tainted with discrepancies and inaccuracies, \nchronological and otherwise. The significance of the issue of fa\u1e0d\u0101\u02beil may well be symptomatic \nof fierce rivalries of whatever kind that were taking place at various stages in the collection \nand compilation of the Prophet\u2019s biography.10 A tradition circulated by a political, tribal, \nor confessional faction to burnish its own image would have engendered rival traditions \ndisseminated by the opposing party,11 with the natural repercussion being the proliferation \nof literary commonplaces and parallel fa\u1e0d\u0101\u02beil motifs. One may venture to say that the early \ntradents\u2019 endeavor to preserve \u201cwhat really happened\u201d was demonstrably feeble, if indeed \nit was, for some of them, ever an aim. The anecdotes contained in the s\u012bra should then be \n \n \n\nquestion by later scholarship; see, for example, the \u201cpromising approaches to uncovering historical facts about \nMu\u1e25ammad\u201d (in spite of the serious \u201climits\u201d thereof) in Andreas G\u00f6rke, \u201cProspects and Limits in the Study of the \nHistorical Muhammad,\u201d in The Transmission and Dynamics of the Textual Sources of Islam: Essays in Honour \nof Harald Motzki, ed. N. Boekhoff-van der Voort, K. Versteegh, and J. Wagemakers, 137\u201351 (Leiden: Brill, 2011). \nDespite its serious problems, the accounts of the s\u012bra have been utilized, at least as supporting evidence, even \nby some \u201cskeptical\u201d scholars. See, for example, Stephen J. Shoemaker, \u201cMu\u1e25ammad,\u201d in Routledge Handbook on \nEarly Islam, ed. H. Berg, 49\u201364 (New York: Routledge, 2017), 59, who holds that the juxtaposition of the Qur\u02be\u0101n, \nnon-Muslim sources, and the biographical traditions can be a promising line of approach in the quest for \u201cthe \nhistorical Mu\u1e25ammad.\u201d\n\n9.  For an overview of these methodologies, see Fred M. Donner, Narratives of Islamic Origins: The Beginnings \nof Islamic Historical Writing (Princeton: Darwin Press, 1998), 5\u201331; On the academic debate between the \nrepresentatives of \u201csanguine\u201d and \u201cskeptical\u201d scholarship, see Stephen J. Shoemaker, \u201cIn Search of \u02bfUrwa\u2019s \nS\u012bra: Some Methodological Issues in the Quest for \u2018Authenticity\u2019 in the Life of Mu\u1e25ammad,\u201d Der Islam 85, no. \n2 (2011): 257\u2013344; Andreas G\u00f6rke, Harald Motzki, and Gregor Schoeler, \u201cFirst-Century Sources for the Life of \nMu\u1e25ammad? A Debate,\u201d Der Islam 89, no. 2 (2012): 2\u201359. It is not within the purview of the present study, it \nshould be stressed, to treat, let alone to settle, any aspect of these vexing controversies.", "start_char_idx": 6824, "end_char_idx": 10194, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d5f71d9e-8351-460b-98d1-e5b1b1ff2c6f": {"__data__": {"id_": "d5f71d9e-8351-460b-98d1-e5b1b1ff2c6f", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "61892deb-b6c2-4e9d-bd2b-bcb5a9e9f525", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "28672ace9830e98ae30231892d35389e0cf2c6d3a4cc7641cd6656a308e6fa1d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ee25b321-7f32-4c91-bf30-655509bf3d69", "node_type": "1", "metadata": {}, "hash": "f743299c6ffab495f2cc2a159f91d446b7428fd7678880940b03ecd865f5f686", "class_name": "RelatedNodeInfo"}}, "text": "Instead, this article aims \nto re-address some form-critical methodologies and to urge caution about the abundance of literary devices \nin our narrative sources, points that seem to have been overlooked by different modern biographers of the \nProphet, regardless of the degree of their skepticism or sanguinity about the s\u012bra. \n\n10.  For the traces in the s\u012bra of political, sectarian, and legal disputes, see Isaac Hasson, \u201cContributions \u00e0 \nl\u2019\u00e9tude des Aws et des \u1e2aazra\u01e7,\u201d Arabica 36, no. 1 (1989): 1\u201335, at 25; Robert Hoyland, \u201cWriting the Biography \nof the Prophet Muhammad: Problems and Solutions,\u201d History Compass 5 (2007): 1\u201322, at 3\u20134; Shoemaker, \u201cIn \nSearch of \u02bfUrwa\u2019s S\u012bra,\u201d 337\u20138.\n\n11.  Michael Lecker, \u201cThe Death of the Prophet Mu\u1e25ammad\u2019s Father: Did W\u0101qid\u012b Invent Some of the \nEvidence?,\u201d Zeitschrift der Deutschen Morgenl\u00e4ndischen Gesellschaft 145, no. 1 (1995): 9\u201327, at 11; Gautier H. \nA. Juynboll, \u201cShu\u2018ba b. al-\u1e24ajj\u0101j (d. 160/776) and his Position Among the Traditionists of Ba\u1e63ra,\u201d Le Mus\u00e9on 111, \nno. 1\u20132 (1998): 187\u2013226, at 193. \n\n\n\n270  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ntreated with due circumspection, with an acute consciousness of the literary devices they \nmight contain and the motivations behind their utilization.12 \n\nAdopting a form-critical approach to our narrative sources, the present article strives to \ndemonstrate (inter alia) what wide-reaching ramifications the tribal and sectarian rivalries \nmight have had on the historiography of formative Islam. It is fitting, then, to first provide \nbrief introductory notes on form criticism, including the classic and \u201cnew\u201d approaches. \nConcerned with a text\u2019s formal features, classic form criticism (Ger. Formkritik)13 is a \nmodern exegetical method that rests on the working premise that behind each narrative \nunit of a given text lies an oral \u201cform\u201d (Form) and a \u201csocial setting\u201d (Sitz im Leben). In \naddition to the synchronic assessment of a text, a form critic\u2019s task is to peruse \u201cthe history \nof form\u201d (Formgeschichte), viz., to diachronically analyze the different redactional stages \nundergone by the narrative.14 Form criticism approaches, thus, a historical report from the \nvantage point of parsing its building blocks. Though not always a simple job, the \u201clines of \ncleavage\u201d between the narrative\u2019s (once independent) subunits are often recognizable in \nthe Islamic traditional material, thanks to the tradents\u2019 use of isn\u0101ds15 and schemata (in the \nform of transitional formulae).16 Mention should be made, too, of \u201cnew\u201d form criticism that, \nunlike its traditional counterpart, is not concerned with Sitz im Leben,17 but with Sitz in der \nLiteratur (\u201csetting in literature\u201d), concentrating on the narrative as it stands before us.18 \n\n12.  On the significance of topoi and their underlying motivations, see Donner, Narratives of Islamic Origins, \n267\u20138; Albrecht Noth, \u201cI\u1e63fah\u0101n-Nih\u0101wand: A Source-Critical Study of Early Islamic Historiography,\u201d in The \nExpansion of the Early Islamic State, ed. Fred M. Donner, 241\u201362 (New York: Routledge, 2008), 253.\n\n13.", "start_char_idx": 10195, "end_char_idx": 13264, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ee25b321-7f32-4c91-bf30-655509bf3d69": {"__data__": {"id_": "ee25b321-7f32-4c91-bf30-655509bf3d69", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d5f71d9e-8351-460b-98d1-e5b1b1ff2c6f", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "f423c3dbb3eab38f687672a4f5d4992e7c9fb2e0c2df7fd4a387dc54f44bfe19", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "70edc438-5993-4fa6-8cda-7f4e5cc61005", "node_type": "1", "metadata": {}, "hash": "d7891be566a798bc10d2038b685151186c8152cb6f245e4b590296724978f23f", "class_name": "RelatedNodeInfo"}}, "text": "13.  While the German word Formgeschichte has been translated by some as \u201cform criticism,\u201d certain recent \nstudies, particularly those followed by Richter (who deserves the credit \u201cfor being the first scholar to offer \nterminological and methodological clarity\u201d), rendered Formgeschichte as \u201cform history.\u201d According to Richter, \n\u201cFormgeschichte (\u2018form history\u2019) proceeds mainly diachronically [but] form criticism is strictly synchronic\u201d; \nsee Johannes P. Floss, \u201cForm, Source, and Redaction Criticism,\u201d in The Oxford Handbook of Biblical Studies, ed. \nJ. W. Rogerson and Judith M. Lieu, 591\u2013614 (Oxford: Oxford University Press, 2006), 596. On rendering \u201cform \ncriticism\u201d as Formkritik, see Marvin A. Sweeney, \u201cForm Criticism: The Question of the Endangered Matriarchs in \nGenesis,\u201d in Method Matters: Essays on the Interpretation of the Hebrew Bible in Honor of David L. Petersen, ed. \nJoel M. LeMon and Kent Harold Richards, 17\u201338 (Atlanta: Society of Biblical Literature, 2009), 18. On the use of \nthe terms \u201cFormgeschichte\u201d and \u201cGattungsforschung,\u201d respectively, by Dibelius and Gunkel as equivalents for \n\u201cform criticism,\u201d see Samuel Byrskog, \u201cA Century with the Sitz im Leben: From Form-Critical Setting to Gospel \nCommunity and Beyond,\u201d Zeitschrift f\u00fcr die neutestamentliche Wissenschaft 98, no. 1\u20132 (2007): 1\u201327, at 3. \n\n14.   Marvin A. Sweeney, \u201cForm Criticism,\u201d in Dictionary of the Old Testament Wisdom, Poetry and Writings, \ned. Tremper Longman III and Peter Enns, 227\u201341 (Downers Grove, IL: InterVarsity Press, 2008), 227; idem, \u201cForm \nCriticism: The Question of the Endangered Matriarchs,\u201d 17; Floss, \u201cForm, Source, and Redaction Criticism,\u201d 592, \n596; Michael Graves, \u201cForm Criticism or a Rolling Corpus: The Methodology of John Wansbrough through the \nLens of Biblical Studies,\u201d Journal of the International Qur\u2019anic Studies Association 1 (2016): 47\u201392, at 48.\n\n15.  Wansbrough, The Sectarian Milieu, 4\n16.  Albrecht Noth, The Early Arabic Historical Tradition: A Source-Critical Study, 2nd ed., in collaboration \n\nwith Lawrence I. Conrad, trans. Michael Bonner (Princeton, NJ: Darwin Press, 1994), 174\u20137.\n17.  The term was coined by Gunkel, see, for instance, Hermann Gunkel, \u201cDie Grundprobleme der israelitischen \n\nLiteraturgeschichte,\u201d Deutsche Literaturzeitung 27 (1906): 1797\u20131800.\n18.  Martin J. Buss, \u201cGoals and Processes of the \u2018New\u2019 Form Criticism,\u201d in The Book of the Twelve and the \n\nNew Form Criticism, ed. Mark J. Boda, Michael H. Floyd, and Colin M. Toffelmire, 305\u20139 (Atlanta, GA: Society of \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  271\n\nDeconstructing the accounts of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna expeditions, one discerns \ndistinct formal subunits within the reports that each possess their own generic character19 \nand setting. We shall see that these stories share a high number of similar literary motifs \nthat serve to aggrandize or, rather, vindicate the members of these sariyyas (expeditions). \nFurthermore, some episodes of the former story have salient parallels in the narratives of \nother historical events occurring during the Umayyad caliphate.", "start_char_idx": 13261, "end_char_idx": 16414, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "70edc438-5993-4fa6-8cda-7f4e5cc61005": {"__data__": {"id_": "70edc438-5993-4fa6-8cda-7f4e5cc61005", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ee25b321-7f32-4c91-bf30-655509bf3d69", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "f785b7329faadda28c3e549cb35b0af6cd4ddc1bcdd4c1ffa29dc44574c876e3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "71768d66-ec78-479b-973b-cf3617b4fdd1", "node_type": "1", "metadata": {}, "hash": "754704cb649b779f7e9ce5009fecbe14feb030e987e43e0841de58e9b6a77102", "class_name": "RelatedNodeInfo"}}, "text": "One must then cast one\u2019s \nnet wider and examine not only the  accounts of the expeditions themselves, but certain \nisolated records scattered here and there in the immense body of the Islamic tradition.20 \nThis will no doubt render our task more daunting, but the result will probably be more \nreliable, for we are more likely to be able to distinguish a historically tenable narrative \nfrom a patchwork of topoi in this way. A similar line of approach has already been pursued \nby Noth who, in a seminal article, expounded the view that traditions concerning the \nconquest of I\u1e63fah\u0101n and Nih\u0101wand are made up of individual \u201cnarrative motifs which can be \nseparated as easily as they have been joined together.\u201d He further observed that the motifs \nshaping these stories appear elsewhere in the same or a differing order.21 \n\nFollowing in the footsteps of form critics in Islamicist circles, and drawing upon the \nrich and extensive body of literature in the sphere of biblical form criticism, the present \narticle seeks to scrutinize the historiographical implications conveyed by formal assessment \nof the sources. To this end, the formal similarities between the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna \nnarratives, and parallel motifs found in accounts of the former event and the records \nof Umayyad-era movements, will be addressed. Implementing the classic form-critical \napproach, it shall subsequently be demonstrated that rivalries between various tribes  \n(be they minor clans of the Aws and the Khazraj, or larger tribal entities like the Quraysh \nand the An\u1e63\u0101r) dramatically affected the way in which our narratives were constructed. As \nis customary in form-critical practice, the diachronic evolution of the expeditions\u2019 reports \nwill then be investigated. Though analysis of the \u201coriginal\u201d tradition and life-setting of the \nal-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna (viz., the classic form-critical approach) is the primary concern of \nthis study, the \u201cnew\u201d form-critical method will also be brought to bear on the al-Raj\u012b\u02bf and  \n \n\nBiblical Literature, 2015), 306; Colin M. Toffelm, \u201cSitz im What? Context and the Prophetic Book of Obadiah,\u201d in \nThe Book of the Twelve and the New Form Criticism, ed. Mark J. Boda, Michael H. Floyd, and Colin M. Toffelmire, \n221\u201344 (Atlanta, GA: Society of Biblical Literature, 2015), 224. For the supplementary discussion see below, the \nsection on \u201cThe Massacre Narratives in their Broader Contexts: \u2018New\u2019 Form Criticism.\u201d\n\n19.  As noted by Wilson, the terms \u201cform\u201d (Form) and \u201cgenre\u201d (Gattung) are quite frequently used \ninterchangeably by form critics; see Robert R. Wilson, \u201cNew Form Criticism and the Prophetic Literature: The \nUnfinished Agenda,\u201d in The Book of the Twelve and the New Form Criticism, ed. Mark J. Boda, Michael H. Floyd, \nand Colin M. Toffelmire, 311\u201322 (Atlanta, GA: Society of Biblical Literature, 2015), 313. However, some used these \nwords in a different sense; see Sweeney, \u201cForm Criticism: The Question of the Endangered Matriarchs,\u201d 18. In \nthe present essay, the terms have been deployed interchangeably.\n\n20.  Noth, The Early Arabic Historical Tradition, 18\u201319.\n21.  Noth, \u201cI\u1e63fah\u0101n-Nih\u0101wand,\u201d 246\u20139. The same contention has been propounded in Lawrence I. Conrad, \n\n\u201cThe Conquest of Arw\u0101d: A Source-Critical Study in the Historiography of the Early Medieval Near East,\u201d \nThe Byzantine and Early Islamic Near East: Problems in the Literary Source Material, ed. Averil Cameron and \nLawrence I. Conrad, 317\u2013401 (Princeton, NJ: Darwin Press, 1992), 386\u201398.", "start_char_idx": 16415, "end_char_idx": 19918, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "71768d66-ec78-479b-973b-cf3617b4fdd1": {"__data__": {"id_": "71768d66-ec78-479b-973b-cf3617b4fdd1", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "70edc438-5993-4fa6-8cda-7f4e5cc61005", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "80b218362734d493a9d80d3e6a1f4855e6f1237fd85e08e72ec63221b0d9f774", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f86ead70-d54b-47fc-9eb9-f4804b749714", "node_type": "1", "metadata": {}, "hash": "cd02cf92f5cda38771c5c7bcd3d020f3b90756c77a22c21c465f26fe9bbf256e", "class_name": "RelatedNodeInfo"}}, "text": "272  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nBi\u02ber Ma\u02bf\u016bna accounts, and the stories\u2019 functions within the context of the Muslim literary \ncollections (\u1e25ad\u012bth or otherwise) will be probed in the final section of the article.\n\n \nParallels between the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Expeditions\n\nBelow is a comparative analysis of the narrative motifs (Erz\u00e4hlmotive) that constitute \nthe al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna accounts. It will be shown that contained in these reports are \ncertain transferrable motifs and hagiographic topoi that, strung together, make up our \nextant tales.22 The accounts that are quoted below are drawn from the compilations of the \nforemost magh\u0101z\u012b authorities,23 including (but not exclusive to) Ibn Is\u1e25\u0101q (hereinafter IS), \nM\u016bs\u0101 b. \u02bfUqba (MU),24 Ma\u02bfmar b. R\u0101shid (MR), and al-W\u0101qid\u012b (Wq),25 in which the massacre \nstories with similar Erz\u00e4hlmotive, analogous wordings and roughly the same narrative plot \nquite often appear.26 \n\n22.  An example of a useful case for form-critical practice in the domain of biblical studies is \u201cthe Endangered \nMatriarchs\u201d story in Gen 12, 20, and 26, in which three separate stories have been shaped by similar Erz\u00e4hlmotive, \nnarrating a tale in which a patriarch (Abraham/Isaac) passes his wife (Sarah/Rebeka) off as his sister. See \nKlaus Koch, The Growth of the Biblical Tradition: The Form-Critical Method, trans. S. M. Cupitt (New York: \nCharles Scribner\u2019s Sons, 1969), 112\u201315. Also see the formal similarities between the major tellings of the prophet \nShu\u02bfayb\u2019s tale in John Wansbrough, Quranic Studies: Sources and Methods of Scriptural Interpretation, with \nforeword, translations, and expanded notes by Andrew Rippin (Amherst, NY: Prometheus Books, 2004), 21\u20133.\n\n23.  The compilations of Ibn Is\u1e25\u0101q (d. 150/767) and two of his contemporaries, Ma\u02bfmar b. R\u0101shid (d. 153/770) \nand M\u016bs\u0101 b. \u02bfUqba (d. 141/758), are the earliest biographies of the Prophet. Ibn Is\u1e25\u0101q\u2019s s\u012bra have come down \nto us in several redactions, noteworthy amongst which is that of Ibn Hish\u0101m (d. 218/834). Ma\u02bfmar\u2019s magh\u0101z\u012b \nhas survived in the recension of his student, \u02bfAbd al-Razz\u0101q b. Hamm\u0101m (d. 211/827). M\u016bs\u0101 b. \u02bfUqba\u2019s work has \nbeen preserved in later quotations (see the following note). These first, Abbasid-era compilers of the Prophet\u2019s \nbiography, along with their successor, al-W\u0101qid\u012b, based themselves on materials, many (but not all) of which \nwere transmitted from the late-Umayyad authorities, most particularly \u02bfUrwa b. al-Zubayr (d. 94/713) and Ibn \nShih\u0101b al-Zuhr\u012b (124/742); see Josef Horovitz, The Earliest Biographies of the Prophet and Their Authors, trans. \nand ed. Lawrence Conrad (Princeton, NJ: The Darwin Press, 2002).\n\n24.  Throughout this study, various reports from M\u016bs\u0101 b. \u02bfUqba\u2019s lost s\u012bra have been gleaned and cited from \nlater works, e.g., Dal\u0101\u02beil al-nubuwwa, \u02bfUy\u016bn al-athar, Imt\u0101\u02bf al-asm\u0101\u02be, al-I\u1e63\u0101ba, and al-Iktif\u0101\u02be.", "start_char_idx": 19923, "end_char_idx": 22809, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f86ead70-d54b-47fc-9eb9-f4804b749714": {"__data__": {"id_": "f86ead70-d54b-47fc-9eb9-f4804b749714", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "71768d66-ec78-479b-973b-cf3617b4fdd1", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "e56d70ea8be52d748d949804bfc499632551d5e101d19e4869d82460d9f7b438", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "53020dc4-2aed-4864-9462-54e7dff03b68", "node_type": "1", "metadata": {}, "hash": "a56081b3d9a4bde9141db74b0751d22a17c6fe115639d1579632e8de4ce9d0e2", "class_name": "RelatedNodeInfo"}}, "text": "This is not, however, \nto endorse the ascription of all of the material found under M\u016bs\u0101 b. \u02bfUqba\u2019s name in later sources (despite \nthe fact that recent studies have shown that a remarkable portion of the material attributed to him is not \n\u201cfictitious\u201d; see Gregor Schoeler, \u201cM\u016bs\u0101 b. \u02bfUqba\u2019s Magh\u0101z\u012b,\u201d in The Biography of Muhammad. The Issue of the \nSources, ed. H. Motzki, 67\u201397 [Leiden: Brill, 2000]). The inclusion of the accounts allotted to M\u016bs\u0101 b. \u02bfUqba in our \nanalysis is just to ensure as comprehensive an analogy as possible between the earliest narratives of the al-Raj\u012b\u02bf \nand Bi\u02ber Ma\u02bf\u016bna massacres, while acknowledging that some of these reports may not be authored by M\u016bs\u0101 b. \n\u02bfUqba. This, nevertheless, in no way changes the main results of the present essay\u2019s formal analysis. \n\n25.  The translations given throughout this essay from the works of Ibn Is\u1e25\u0101q and al-W\u0101qid\u012b are from, \nrespectively, Guillaume and Faizer. Very slight alterations are at times introduced to the texts for the sake of \nclarity. Furthermore, when an analogous narrative motif occurs in various sources, Guillaume\u2019s translation of \nIbn Hish\u0101m\u2019s recension of Ibn Is\u1e25\u0101q\u2019s s\u012bra is quoted, but the works of other historiographical authorities are \nlikewise cited and their notable variants with Ibn Is\u1e25\u0101q\u2019s text are mentioned.\n\n26.  The same criteria for the comparison of historical accounts have also been adopted in previous \nstudies; see Ehsan Roohi, \u201cBetween History and Ancestral Lore: A Literary Approach to the S\u012bra\u2019s Narratives of \nPolitical Assassinations,\u201d Der Islam 98, no. 2 (2021): 425\u201372, at 428; Jens Scheiner, Die Eroberung von Damaskus: \nQuellenkritische Untersuchung zur Historiographie in klassisch-islamischer Zeit (Leiden: Brill, 2009), 7\u20138. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  273\n\n1. The Arrival of the Tribal Deputies in Medina\n\nBoth stories open with the respective tribal delegations arriving at Medina and expressing \ntheir enthusiasm to embrace Islam. Beneath the veneer of the envoys\u2019 apparently heartfelt \nsincerity lies, however, a subterfuge to lure the Muslims into a place in which they are to be \ncaught in an ambush.27 \n\na) al-Raj\u012b\u02bf: After U\u1e25ud a number of \u02bfA\u1e0dal and al-Q\u0101ra28 came to the apostle (IS: qadima \n\u02bfal\u0101 ras\u016bl All\u0101h rah\u1e6d min \u02bfA\u1e0dal wa-l-Q\u0101ra, MU: inna nafaran min \u02bfA\u1e0dal wa-l-Q\u0101ra \nqadim\u016b \u02bfal\u0101 ras\u016bl All\u0101h, Wq: fa-qadima sab\u02bfat nafar min \u02bfA\u1e0dal wa-l-Q\u0101ra).", "start_char_idx": 22810, "end_char_idx": 25263, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "53020dc4-2aed-4864-9462-54e7dff03b68": {"__data__": {"id_": "53020dc4-2aed-4864-9462-54e7dff03b68", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f86ead70-d54b-47fc-9eb9-f4804b749714", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "84032f25e450d89bdf5b56ed74d6a90244678f005c7bc00fae858d4c1b6c5669", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6c30add1-745d-41c3-aa93-11330526903d", "node_type": "1", "metadata": {}, "hash": "4926c59b61091574da92e2dbbea6c7608f1dfa87beb0b01dd972c1dc6e6bb9e2", "class_name": "RelatedNodeInfo"}}, "text": "They said \nthat some of them had already accepted Islam and they asked him to send some \nof his companions (IS, MU, Wq: fa-ib\u02bfath ma\u02bfan\u0101 nafaran min a\u1e63\u1e25\u0101bika) to instruct \nthem in religion, to teach them to read the Qur\u02be\u0101n, and to teach them the laws of \nIslam.29 \n\nb) Bi\u02ber Ma\u02bf\u016bna: Ab\u016b Bar\u0101\u02be \u02bf\u0100mir b. M\u0101lik b. Ja\u02bffar,30 \u201cthe Player with Spears,\u201d came to \nthe apostle in Medina (IS, MU31, Wq: qadima Ab\u016b Bar\u0101\u02be \u02bf \u0100mir b. M\u0101lik b. Ja\u02bffar mul\u0101\u02bfib \nal-asinna \u02bfal\u0101 ras\u016bl All\u0101h, MR: j\u0101\u02bea mul\u0101\u02bfib al-asinna il\u0101 al-nab\u012b bi-hadiyya). The \napostle explained Islam to him and invited him to accept it. He said: \u201cO Mu\u1e25ammad, \nif you were to send some of your companions to the people of Najd (IS, Wq: law \nba\u02bfathta rij\u0101lan [Wq: nafaran] min a\u1e63\u1e25\u0101bika, MU: ib\u02bfath ma\u02bf\u012b man shi\u02beta min rusulika, \nMR: fa-ib\u02bfath il\u0101 a\u1e25l Najd man shi\u02beta) and they invited them to your affair, I have \ngood hopes that they would give you a favorable answer.32\n\n27.  Both stories, as we shall see below, have another recension in which there is no mention whatsoever of \nthe proselytizing character of the mission.\n\n28.  The North Arabian \u02bf A\u1e0dal and al-Q\u0101ra tribes belonged to al-H\u016bn b. Khuzayma, a branch of the Mu\u1e0dar tribal \nconfederation. They were parts of the so-called A\u1e25\u0101bish, the traditional allies of the Quraysh, and had close ties \nwith Mecca. They were also on friendly terms with the Hudhayl tribe; see W. Montgomery Watt, Muhammad at \nMedina (Oxford: Oxford University Press, 1956), 88.\n\n29.  Ibn Is\u1e25\u0101q, S\u012brat ras\u016bl All\u0101h, trans. Alfred Guillaume (Oxford: Oxford University Press, 1954), 426; Ibn \nHish\u0101m, al-S\u012bra al-nabawiyya, ed. Mu\u1e63\u1e6daf\u0101 al-Saqq\u0101, Ibr\u0101h\u012bm al-Aby\u0101r\u012b, and \u02bfAbd al-\u1e24af\u012b\u1e93 Shalab\u012b (Beirut: D\u0101r \nal-Ma\u02bfrifa, 1971), 2:169; al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:354. See also M\u016bs\u0101 b. \u02bfUqba\u2019s account in al-Bayhaq\u012b, Dal\u0101\u02beil \nal-nubuwwa, ed. \u02bfAbd al-Mu\u02bft\u012b Qal\u02bfaj\u012b (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1985), 3:327.\n\n30.  Ab\u016b Bar\u0101\u02be was the chief of the \u02bf\u0100mir b. \u1e62a\u02bf\u1e63a\u02bfa tribe, a branch of the Haw\u0101zin, which was a prominent \nsubdivision of the Northern Arabian federation of Qays \u02bfAyl\u0101n b. Mu\u1e0dar. \u02bf\u0100mir b. \u1e62a\u02bf\u1e63a\u02bfa\u2019s territory extended \nfrom the west of the Turaba oasis to the uplands south of the Riyadh\u2013Mecca road (W. Caskel, \u201c\u02bf\u0100mir b. \u1e62a\u02bf\u1e63a\u02bfa,\u201d \nin Encyclopaedia of Islam, 2nd ed., ed.", "start_char_idx": 25264, "end_char_idx": 27521, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6c30add1-745d-41c3-aa93-11330526903d": {"__data__": {"id_": "6c30add1-745d-41c3-aa93-11330526903d", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "53020dc4-2aed-4864-9462-54e7dff03b68", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "6be701377411b5841a637de5dbb21c96c77d1128d0b1b43c64c46326f408e853", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2d22bf26-a688-4e73-b9bf-dc13f824cbd8", "node_type": "1", "metadata": {}, "hash": "b86f1463bb8f09426e35ec7245fb86d348eb76c909a1e29c600dab329536d0aa", "class_name": "RelatedNodeInfo"}}, "text": "P. Bearman et al. [Leiden: Brill, 1954\u20132009]).\n\n31.  M\u016bs\u0101 b. \u02bfUqba\u2019s words are the same ones that appear in Ibn Is\u1e25\u0101q\u2019s and al-W\u0101qid\u012b\u2019s versions, though \nthere is a minor variation in the word order.\n\n32.  Ibn Is\u1e25\u0101q, S\u012brat ras\u016bl All\u0101h, 433\u20134; Ibn Hish\u0101m, al-S\u012bra, 2:169; Ma\u02bfmar b. R\u0101shid, Kit\u0101b al-Magh\u0101z\u012b, trans. \nSean W. Anthony (New York: New York University Press, 2014), 108; al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:346. See M\u016bs\u0101 b. \n\u02bfUqba\u2019s report in al-Bayhaq\u012b, Dal\u0101\u02beil, 3:343.\n\n\n\n274  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n2. The Nomads\u2019 Treacherous Assault on the Muslim Party\n\nThe stories proceed with the Muslims departing from Medina and a surprise raid being \nlaunched on them en route at a watering place. As for al-Raj\u012b\u02bf, the tribe of Hudhayl33 (or a \nbranch thereof called Li\u1e25y\u0101n, at whose instigation the members of \u02bfA\u1e0dal and al-Q\u0101ra come \nto Medina) set an ambush for the Prophet\u2019s Companions, while in the case of Bi\u02ber Ma\u02bf\u016bna, \nit is Ab\u016b Bar\u0101\u02bes nephew, \u02bf\u0100mir b. \u1e6cufayl, who devises the fiendish plot against the Muslims.\n\na) al-Raj\u012b\u02bf: The band got as far as al-Raj\u012b\u02bf, a watering place of Hudhayl. There they \n(\u02bfA\u1e0dal and al-Q\u0101ra) betrayed them and summoned Hudhayl against them (IS, MU: \nfa-ista\u1e63rakh\u016b \u02bf alayhim Hudhaylan, Wq: fa-ista\u1e63rakh\u016b \u02bf alayhim a\u1e63\u1e25\u0101bahum al-ladh\u012bna \nba\u02bfathahum al-Li\u1e25y\u0101niyy\u016bn). While they were off their guard sitting with their \nbaggage (IS, MU: f\u012b ri\u1e25\u0101lihim) suddenly they were set upon by men (IS: ghash\u016bhum), \nwith swords in their hands, so they took their swords to fight them.34 \n\nb) Bi\u02ber Ma\u02bf\u016bna: The Muslims went on until they halted at Bi\u02ber Ma\u02bf\u016bna watering place. \nWhen they alighted at it, they sent \u1e24ar\u0101m b. Mil\u1e25\u0101n with the apostle\u2019s letter to the \nenemy of God, \u02bf\u0100mir b. \u1e6cufayl. When he came to him, he rushed at the man and \nkilled him before he even looked at the letter. Then he tried to call out the Ban\u016b \n\u02bf\u0100mir against them (IS, Wq: ista\u1e63rakha \u02bfalayhim Ban\u012b \u02bf\u0100mir, MU: fa-istanfara Ban\u012b \n\u02bf\u0100mir, MR: fa-istaj\u0101sha \u02bfalayhim \u02bf\u0100mir b. \u1e6cufayl Ban\u012b \u02bf\u0100mir), but they refused to do \nwhat he wanted, saying that they would not violate the promise of security which \nAb\u016b Bar\u0101\u02be had given these men.", "start_char_idx": 27522, "end_char_idx": 29658, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2d22bf26-a688-4e73-b9bf-dc13f824cbd8": {"__data__": {"id_": "2d22bf26-a688-4e73-b9bf-dc13f824cbd8", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6c30add1-745d-41c3-aa93-11330526903d", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "121be80f179b698a1233bdc3edccbdebb09525cb9eef9f2cc289316636c2f81d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3190686e-14e5-46d4-939a-982778787f8c", "node_type": "1", "metadata": {}, "hash": "5a78b2133de540fbd2e0d046fe9b632e3fa7a0c472b99e307e14457c2c695dd2", "class_name": "RelatedNodeInfo"}}, "text": "Then he appealed to the tribes of Ban\u016b Sulaym35 (IS, \nWq: fa-ista\u1e63rakha \u02bfalayhim qab\u0101\u02beil min Ban\u012b Sulaym, MU: fa-istanfara lahum \u02bf\u0100mir \nb. \u1e6cufayl Ban\u012b Sulaym, MR: fa-istaj\u0101sha \u02bfalayhim Ban\u012b Sulaym) and they agreed and \ncame out against them and surrounded them (IS: ghash\u016b al-qawm) as they were \nsitting with their baggage (IS: f\u012b ri\u1e25\u0101lihim). Seeing them, they drew their swords and \nfought to the last man.36\n\n33.  The North Arabian tribe of Hudhayl belonged to the Khindif subdivision of the Mu\u1e0dar. Their territory \nwas in the \u1e24ij\u0101z, the area located to the north and east of Mecca, and they were closely connected with the \nQuraysh. See Kirill Dmitriev, \u201cBan\u016b Hudhayl,\u201d in Encyclopedia of Islam THREE, ed. Kate Fleet et al. (Leiden: Brill, \n2017).\n\n34.  Ibn Is\u1e25\u0101q, S\u012brat ras\u016bl All\u0101h, 426; Ibn Hish\u0101m, al-S\u012bra, 2:170; al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:355; see M\u016bs\u0101 b. \n\u02bfUqba\u2019s account in al-Bayhaq\u012b, Dal\u0101\u02beil, 3:343. \n\n35.  The Sulaym tribe was a branch of Qays \u02bfAyl\u0101n b. Mu\u1e0dar. The Ban\u016b Sulaym\u2019s territory was in the vicinity \nof the road between Mecca and Medina, and this caused the inhabitants of both cities to establish good relations \nwith the Sulaym. The lands of the Ban\u016b \u02bf\u0100mir lay on the Sulaym\u2019s southern border. See the chapter \u201cTribes \nin Pre- and Early Islamic Arabia,\u201d in Michael Lecker, People, Tribes and Society in Arabia around the Time of \nMu\u1e25ammad (Aldershot: Ashgate, 2005), 30. \n\n36.  Ibn Is\u1e25\u0101q, S\u012brat ras\u016bl All\u0101h, 434; Ibn Hish\u0101m, al-S\u012bra, 2:185; al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:347; Ma\u02bfmar b. R\u0101shid, \nal-Magh\u0101z\u012b, 108\u201310. See M\u016bs\u0101 b. \u02bfUqba\u2019s account in al-Bayhaq\u012b, Dal\u0101\u02beil, 3:343; Ibn \u1e24ajar al-\u02bfAsqal\u0101n\u012b, al-I\u1e63\u0101ba f\u012b \ntamy\u012bz al-\u1e63a\u1e25\u0101ba, ed. \u02bf\u0100dil A\u1e25mad \u02bfAbd al-Mawj\u016bd (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1995), 6:172.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  275\n\n3. The Fate of the Participants\n\nThe fate of those who are killed is narrated at some length in each story. We hear in \nthis section of intrepid warriors who refrain from succumbing to the enemies and yearn to \nembrace martyrdom.\n\na) al-Raj\u012b\u02bf: Marthad b. Ab\u012b Marthad, Kh\u0101lid Bukayr, and \u02bf\u0100\u1e63im b. Th\u0101bit said: \u201cBy God, \nwe will never accept an undertaking and agreement from a polytheist.\u201d (IS: wa-ll\u0101hi \nl\u0101 naqbalu min mushrik \u02bf ahdan wa-l\u0101 \u02bf aqdan abadan).", "start_char_idx": 29659, "end_char_idx": 31949, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3190686e-14e5-46d4-939a-982778787f8c": {"__data__": {"id_": "3190686e-14e5-46d4-939a-982778787f8c", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2d22bf26-a688-4e73-b9bf-dc13f824cbd8", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "9574133c19ec8b0c62681d3dd8704dc299f3fa919eb4648137b4e5a0375d6e7b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "43d1f212-6710-4578-ad7a-4a002b97bc33", "node_type": "1", "metadata": {}, "hash": "4cb4c98c299b9bd659d4173972922a23b9454166a318c2c0765a316c2fe0a37f", "class_name": "RelatedNodeInfo"}}, "text": "According to al-W\u0101qid\u012b, \u201c\u02bf\u0100\u1e63im \nb. Th\u0101bit, Marthad, Kh\u0101lid b. Ab\u012b Bukayr, and Mu\u02bfattab b. \u02bfUbayd refused to accept \ntheir (i.e., the adversaries\u2019) protection and their security\u201d (fa-abaw an yaqbal\u016b \njiw\u0101rahum wa-l\u0101 am\u0101nahum). \u02bf\u0100\u1e63im b. Th\u0101bit then said, \u201cI swear that I will never \naccept the protection of a polytheist\u201d (Wq: inn\u012b nadhartu all\u0101 aqbalu jiw\u0101r mushrik \nabadan, MR: amm\u0101 ana fa-l\u0101 anzilu f\u012b dhimmat k\u0101fir).37\n\nb) Bi\u02ber Ma\u02bf\u016bna: Having killed all the Companions, narrates al-W\u0101qid\u012b, the Ban\u016b \u02bf\u0100mir \ntold al-Mundhir b. \u02bfAmr, the Muslims\u2019 commander: \u201cIf you wish, we will protect \nyou.\u201d He replied, \u201cI will never submit nor accept your protection (Wq: l\u0101 aqbalu \nlakum am\u0101nan) unless you bring me to the place of \u1e24ar\u0101m\u2019s killing38 and then free \nme from your protection (Wq: bari\u02bea minn\u012b jiw\u0101rukum).\u201d They protected him until \nthey brought him to the place of \u1e24ar\u0101m\u2019s death, and then released him from their \nprotection (Wq: bari\u02be\u016b ilayhi min jiw\u0101rihim), and he fought them until he was killed.39 \n\n4. The Martyrs\u2019 Last Words\n\nHaving found themselves in the face of certain death, the warriors pray to God to convey \ntheir message to the Prophet. \n\na) al-Raj\u012b\u02bf: The polytheists raised Khubayb on the wood (to crucify him), and when \nthey had bound him he said, \u201cO God, we have delivered the message of Thy apostle, \nso tell him tomorrow what has been done to us (IS: All\u0101humma inn\u0101 qad ballaghn\u0101 \nris\u0101lat ras\u016blika fa-ballighhu al-ghad\u0101t m\u0101 yu\u1e63na\u02bfu bin\u0101).\u201d According to al-W\u0101qid\u012b, \nKhubayb said: \u201cO God, there is no one here who will take your Messenger greetings \nfrom me, so please convey my greetings to him.\u201d (All\u0101humma innahu laysa h\u0101hun\u0101 \na\u1e25ad yuballighu ras\u016blaka minn\u012b al-sal\u0101m fa-ballighhu anta \u02bfann\u012b al-sal\u0101m).40\n\n37.  Ibn Is\u1e25\u0101q, S\u012brat ras\u016bl All\u0101h, 426; Ibn Hish\u0101m, al-S\u012bra, 2:170; Ma\u02bfmar b. R\u0101shid, al-Magh\u0101z\u012b, 60; al-W\u0101qid\u012b, \nKit\u0101b al-Magh\u0101z\u012b, trans. Rizwi Faizer (New York: Routledge, 2013), 1:173; al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:355.\n\n38.  Al-Mundhir aspired, so the story says, to die where \u1e24ar\u0101m\u2019s blood spilled on the ground.\n39.  al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:348; al-W\u0101qid\u012b, al-Magh\u0101z\u012b (trans. Faizer), 1:170.\n40.  Ibn Is\u1e25\u0101q, S\u012brat ras\u016bl All\u0101h, 428; Ibn Hish\u0101m, al-S\u012bra, 2:173; al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:360; al-W\u0101qid\u012b, \n\nal-Magh\u0101z\u012b (trans. Faizer), 1:176. Here, M\u016bs\u0101 b.", "start_char_idx": 31950, "end_char_idx": 34232, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "43d1f212-6710-4578-ad7a-4a002b97bc33": {"__data__": {"id_": "43d1f212-6710-4578-ad7a-4a002b97bc33", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3190686e-14e5-46d4-939a-982778787f8c", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "b0ebf7719ecc3ecca96217f10cf7bd0c3f9bb9751fb2a912aa543ae9c30eb60d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c4dc66f6-4852-40b1-8632-7fcd7d1a54e2", "node_type": "1", "metadata": {}, "hash": "7d7060a011385d962a52fef5a3f2e8c1d9eadb1952da62a90c09d2e4a34f5ff3", "class_name": "RelatedNodeInfo"}}, "text": "Faizer), 1:176. Here, M\u016bs\u0101 b. \u02bfUqba\u2019s wording is analogous to al-W\u0101qid\u012b\u2019s, see Ibn Sayyid \nal-N\u0101s, \u02bfUy\u016bn al-athar f\u012b fun\u016bn al-magh\u0101z\u012b wa-l-sham\u0101\u02beil wa-l-siyar, ed. Ibr\u0101h\u012bm Mu\u1e25ammad Rama\u1e0d\u0101n (Beirut: \nD\u0101r al-Qalam, 1993), 2:62.\n\n\n\n276  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nb) Bi\u02ber Ma\u02bf\u016bna: As reported on the authority of Anas b. M\u0101lik,41 the last words of the \nparticipants of Bi\u02ber Ma\u02bf\u016bna are to be found in some s\u012bra and \u1e25ad\u012bth compendia \npresented in the following form: \u201cO God, deliver from us to our Prophet our \nmessage that we have met You, and we are pleased with You and You are pleased \nwith us.\u201d (All\u0101humma balligh \u02bfann\u0101 nabiyyan\u0101 ann\u0101 qad laqayn\u0101ka fa-ra\u1e0dayn\u0101 \u02bfanka \nwa-ra\u1e0dayta \u02bfann\u0101).42\n\n5. Divine Revelation concerning the Victims \n\nOnce the Prophet\u2019s emissaries are slain, he is made aware of their death and their last \nwords by a revelation. The Prophet then announces lugubriously to his entourage that the \nmembers of the sariyya have met a tragic end, and were cut into pieces at the hands of the \ndeceitful Najd\u012b tribes.\n\na) al-Raj\u012b\u02bf: M\u016bs\u0101 b. \u02bfUqba says: \u201cIt is alleged (za\u02bfam\u016b) that the messenger of God\u2014\nseated in the gathering of his Companions on the day in which Khubayb and Zayd \nb. al-Dathinna were killed\u2014said: \u201cPeace be upon you,\u201d the Quraysh killed Khubayb \n(Khubayb qatalahu Quraysh).\u201d Al-W\u0101qid\u012b\u2019s report runs as follows: \u201cUs\u0101ma b. Zayd \nrelated to me from his father that the Messenger of God was seated with his \nCompanions, when a faint overcame him just as when he is inspired by a revelation. \nThen we heard him say, \u2018And peace unto him and God\u2019s blessings.\u2019 Then he said, \u2018This \nis Gabriel who brings me greetings from Khubayb.\u2019\u201d43\n\nb) Bi\u02ber Ma\u02bf\u016bna: Not long following the Prophet dispatching an envoy to Ban\u016b \u02bf\u0100mir,  \nhe ascended the pulpit, praised God, and lauded Him, saying: \u201cYour brothers met the \npolytheists and they cut them to pieces, and none of them survived.\u201d44\n\n \n\n41.  Anas b. M\u0101lik, a member of the Najj\u0101r subdivision of the Khazraj, was allegedly the last Companion of \nthe Prophet to die, in Basra in 93/712. Anas\u2019 purported life span covers the entire first century AH, making \nhim a key figure on whose authority Prophetic traditions have been reported. His name frequently occurs in \ntraditions with Ba\u1e63ran isn\u0101ds, the An\u1e63\u0101r-favoring material in particular. See Gautier H. A. Juynboll, Encyclopedia \nof Canonical \u1e24ad\u012bth (Leiden: Brill, 2007), 131; idem, \u201cShu\u02bfba b. al-\u1e24ajj\u0101j,\u201d 206.\n\n42.  According to some accounts, these words (that occur in the sources with certain variants) were allegedly \nonce part of the Qur\u02be\u0101nic text, but were eventually abrogated; see al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:350; Ibn Sa\u02bfd, \nal-\u1e6cabaq\u0101t al-kubr\u0101, ed.", "start_char_idx": 34203, "end_char_idx": 36893, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c4dc66f6-4852-40b1-8632-7fcd7d1a54e2": {"__data__": {"id_": "c4dc66f6-4852-40b1-8632-7fcd7d1a54e2", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "43d1f212-6710-4578-ad7a-4a002b97bc33", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "aceb29ce80ac13915b91e197762807349f905fdc4d37e3a664301e834b833933", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9332488e-8aab-4014-a8b7-5bd1957a56d1", "node_type": "1", "metadata": {}, "hash": "4cd12edcbda6e5fff42205a49d0237583ba038c57d36147884ddbca5dfe14f36", "class_name": "RelatedNodeInfo"}}, "text": "Mu\u1e25ammad \u02bf Abd al-Q\u0101dir \u02bf A\u1e6d\u0101 (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1990), 3:390; Ibn \u1e24anbal, \nMusnad (Beirut: D\u0101r \u1e62\u0101dir, 1969), 1:416; Muslim b. al-\u1e24ajj\u0101j, \u1e62a\u1e25\u012b\u1e25 (Beirut: D\u0101r al-Fikr, n.d.), 6:45; Ibn \u02bfAs\u0101kir, \nTa\u02ber\u012bkh mad\u012bnat Dimashq, ed. \u02bfAl\u012b Sh\u012br\u012b (Beirut: D\u0101r al-Fikr, 1415 AH), 26:104. See also the doubts expressed by \nJuynboll as to the authenticity of these traditions in Gautier H. A. Juynboll, \u201cThe Qurr\u0101\u02be in Early Islamic History,\u201d \nJournal of the Economic and Social History of the Orient 16 (1973): 113\u201329, at 128\u20139.\n\n43.  See M\u016bs\u0101 b. \u02bfUqba\u2019s account in al-Maqr\u012bz\u012b, Imt\u0101\u02bf al-asm\u0101\u02be, ed. Mu\u1e25ammad \u02bfAbd al-\u1e24am\u012bd al-Nam\u012bs\u012b \n(Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1999), 13:273; Ibn Sayyid al-N\u0101s, \u02bfUy\u016bn, 2:62; al-Kal\u0101\u02bf\u012b, al-Iktif\u0101\u02be f\u012b magh\u0101z\u012b \nras\u016bl All\u0101h wa-l-thal\u0101tha al-khulaf\u0101\u02be, ed. Mu\u1e25ammad \u02bfAl\u012b Bay\u1e0d\u016bn (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2000), 1:407. \nSee also al-W\u0101qid\u012b, al-Magh\u0101z\u012b (trans. Faizer), 1:176.\n\n44.  al-Bayhaq\u012b, Dal\u0101\u02beil, 3:344; al-\u1e24\u0101kim al-N\u012bs\u0101b\u016br\u012b, al-Mustadrak \u02bfal\u0101 al-\u1e63a\u1e25\u012b\u1e25ayn, ed. Y\u016bsuf \u02bfAbd al-Ra\u1e25m\u0101n \nal-Mar\u02bfashl\u012b (Beirut: D\u0101r al-Ma\u02bfrifa, n.d.), 2:111.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  277\n\n6. A Parallel \u201cVirtue\u201d Tradition\n\nFrom the viewpoint of the earliest authors and audiences of the s\u012bra, the narratives\u2019 \napogee was the episodes in which they could relate or hear the heroic tales of Islam\u2019s \n\u201cgolden age,\u201d where the image of the Companions was adorned with innumerable fa\u1e0d\u0101\u02beil \ntraditions. It should come as no surprise, therefore, that the remarkably analogous accounts \nof al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna are also alike in the way in which their martyrs are exalted.  \nOur stories have episodes in which the protagonists\u2019 corpses vanish in a miraculous fashion; \none \u201cascends to the sky,\u201d the other is \u201cswallowed up by the earth.\u201d\n\na) al-Raj\u012b\u02bf: After a period of imprisonment in Mecca, Khubayb b. \u02bfAd\u012b is taken out by \nthe Meccans to al-Tan\u02bf\u012bm and is crucified there.", "start_char_idx": 36894, "end_char_idx": 38860, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9332488e-8aab-4014-a8b7-5bd1957a56d1": {"__data__": {"id_": "9332488e-8aab-4014-a8b7-5bd1957a56d1", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c4dc66f6-4852-40b1-8632-7fcd7d1a54e2", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "cce284023b1a49c8000d0ad40f4d44ec775eb5050f3d0ad7ae15ce2ca3ff7df9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e5305115-0e0d-4e32-aae5-609c7a4a652e", "node_type": "1", "metadata": {}, "hash": "bd9216fdf768b2b6a0d56d953c0a22161d3a3092abee5eafd41d55581f1590d7", "class_name": "RelatedNodeInfo"}}, "text": "Purportedly sent by the Prophet to \ntake down Khubayb\u2019s crucified body, \u02bf Amr b. Umayya is the supposed narrator of the \nfollowing account: \u201cI came to the cross to which Khubayb was bound, frightened that \nsomeone might see me, climbed up it, and untied Khubayb. He fell to the ground, \nand I withdrew a short distance. Then I turned round, and I could not see a trace \nof Khubayb; it was as though the earth had swallowed him up (ibtala\u02bfathu al-ar\u1e0d).\u201d \nThe account concludes, \u201cAnd no trace of Khubayb has appeared up to this time  \n(lam yudhkar li-Khubayb rimmatan \u1e25att\u0101 al-s\u0101\u02bfa).\u201d45 \n\nb) Bi\u02ber Ma\u02bf\u016bna: The episode of the Bi\u02ber Ma\u02bf\u016bna story that is of interest to us here is a \nfa\u1e0d\u012bla narrated about \u02bf\u0100mir b. Fuhayra, the mawl\u0101 of the first caliph, Ab\u016b Bakr. The \nperson into whose mouth the tradition puts the virtues of \u02bf\u0100mir b. Fuhayra is none \nother than his slayer, Jabb\u0101r b. Salm\u0101. \u02bf\u0100mir, who is killed by Jabb\u0101r\u2019s spear, ascends, \nmuch to his murderer\u2019s astonishment, to the sky, and it is his marvelous ascension \nto the heavens that convinces Jabb\u0101r to convert to Islam. Al-W\u0101qid\u012b\u2019s account also \nstresses that \u201cthe angels have concealed [\u02bf\u0100mir\u2019s] dead body\u201d46, and Ibn Sa\u02bfd assures \nus that his corpse was never found (lam t\u016bjad juththatahu), just as with the body of \nKhubayb b. \u02bfAd\u012b.47 \n\n7. Ban\u016b Nawfal, the Driving Spirit behind the Massacre\n\nWe have seen so far that the turn of the fourth year of the Islamic era witnessed two \nalmost simultaneous disasters befalling the Muslims. The sources aver that two proselytizing \ngroups of Companions were entrusted at roughly the same time the similar task of preaching \n \n\n45.  al-\u1e6cabar\u012b, The History of al-\u1e6cabar\u012b, vol. 7, Foundation of the Community, trans. W. Montgomery Watt \nand M. V. McDonald (Albany, NY: State University of New York Press, 1987), 146\u20137; al-Bayhaq\u012b, Dal\u0101\u02beil, 3:332; \nIbn \u1e24anbal, Musnad, 4:139; Ibn al-Ath\u012br, Usd al-gh\u0101ba f\u012b ma\u02bfrifat al-\u1e63a\u1e25\u0101ba (Beirut: D\u0101r al-Fikr, 1989), 1:599; Ibn \n\u1e24ajar, al-I\u1e63\u0101ba, 2:226. See also Sean W. Anthony, Crucifixion and Death as Spectacle: Umayyad Crucifixion in Its \nLate Antique Context (New Haven, CT: American Oriental Society, 2014), 38.\n\n46.  al-W\u0101qid\u012b, al-Magh\u0101z\u012b (trans. Faizer), 1:170: al-Bayhaq\u012b, Dal\u0101\u02beil, 3:353; Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat \nDimashq, 4:344.\n\n47.  Ibn Sa\u02bfd, al-\u1e6cabaq\u0101t, 3:174; Ibn \u1e24ab\u012bb, Kit\u0101b al-Mu\u1e25abbar, ed. I. Lichtenstadter (Beirut: Dar al-\u0100f\u0101q \nal-Jad\u012bda, n.d.), 183; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, ed. Suhayl Zakk\u0101r (Beirut: D\u0101r al-Fikr, 1996), 1:194.", "start_char_idx": 38861, "end_char_idx": 41357, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e5305115-0e0d-4e32-aae5-609c7a4a652e": {"__data__": {"id_": "e5305115-0e0d-4e32-aae5-609c7a4a652e", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9332488e-8aab-4014-a8b7-5bd1957a56d1", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "d3848ceb39c2f1932b3dc1015c07416b013572aa97daa3112e95499de0bae93e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ab8df772-449a-4f66-8b41-9cea8df68158", "node_type": "1", "metadata": {}, "hash": "51ed3bfc59a6dc92f394a6ab7ff7f0c1ceeacbe8768e2e06422da4b28ee4deba", "class_name": "RelatedNodeInfo"}}, "text": "278  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIslam in an identical geographical region, Najd. Both parties are attacked en route at a \nwatering place and die the deaths of martyrs. In addition to this, the diction and narrative \nschemes of the tales are very much alike. But there is more to this analogy. The authors/\ncompilers of the s\u012bra reports want us to believe that both incidents involve a specific clan of \nthe Quraysh, namely the Ban\u016b Nawfal,48 as their instigators. As regards al-Raj\u012b\u02bf and its most \ndramatic occurrence, viz., Khubayb\u2019s crucifixion, the sources unequivocally state that the \n\u201crationale for his murder\u201d was his killing al-\u1e24\u0101rith b. \u02bf\u0100mir of Nawfal, an act that prompted \nthe latter\u2019s fellow-tribesmen to wreak vengeance upon Khubayb.49 Akin to this situation \nare the circumstances surrounding the Muslims\u2019 massacre at Bi\u02ber Ma\u02bf\u016bna. Here, we have \nagain an implacable opponent of Islam from Nawfal, \u1e6cu\u02bfayma b. \u02bfAd\u012b, whom Muslims kill at \nBadr. This induces his kinsmen, his maternal uncle (Anas b. \u02bfAbb\u0101s al-Sulam\u012b) in particular, \nto exact revenge on the Muslims by launching an onslaught against the members of Bi\u02ber \nMa\u02bf\u016bna.50 The tradition\u2019s claim concerning the Ban\u016b Nawfal having been culpable in the \ntwo allegedly simultaneous tragedies is not impossible, but there are hints that what is \nat work here is not a reoccurrence of a similar situation in two separate incidents, but a \nliterary topos tout court. Although it is the very \u201clogic behind the plot of Khubayb\u2019s death \nand the cruelty of his executioner,\u201d51 the attribution of al-\u1e24\u0101rith b. \u02bf\u0100mir\u2019s murder to \nKhubayb b. \u02bfAd\u012b is wholly at odds with the magh\u0101z\u012b scholars\u2019 consensus that the latter was \nnot present at Badr, and that it was another Khubayb, the son of \u012as\u0101f, who was responsible \nfor al-\u1e24\u0101rith b. \u02bf\u0100mir\u2019s murder.52 As Arafat has convincingly argued, Khubayb b. \u02bfAd\u012b is a \nhistorically obscure figure with a murky background whom Ibn Sa\u02bfd does not even deem \nworthy of an entry in his biographical compendium.53 The s\u012bra\u2019s Khubayb b. \u02bfAd\u012b is, in fact, \nmore of a mythical hero than a historical character. If he is not remembered, as seems \nentirely credible, as performing a role in the expedition of Badr, the Ban\u016b Nawfal\u2019s supposed \nretaliatory actions at al-Raj\u012b\u02bf and their complicity in killing Khubayb would then become a \ndubious motivation in the al-Raj\u012b\u02bf story, which merely serves to promote Khubayb to the \nstature of a renowned warrior and to impart more drama into his anecdote.54\n\n48.  Ban\u016b Nawfal was a clan of the Meccan tribe of Quraysh. According to the classic Islamic genealogies, \nNawfal was the brother of H\u0101shim, the Prophet\u2019s great-grandfather. Despite this family link, Ban\u016b Nawfal \nwas reportedly present in the Quraysh\u2019s anti-Islamic measures, including the boycott of Ban\u016b H\u0101shim. See W. \nMontgomery Watt, \u201cNawfal,\u201d Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill, 1954\u20132009).\n\n49.  Anthony, Crucifixion, 35. \n50.", "start_char_idx": 41361, "end_char_idx": 44332, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ab8df772-449a-4f66-8b41-9cea8df68158": {"__data__": {"id_": "ab8df772-449a-4f66-8b41-9cea8df68158", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e5305115-0e0d-4e32-aae5-609c7a4a652e", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "0e8ce2c7b55407584129d588df57a6742bcf341cbe4c663eb0cc814a45b61b6b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6a5f1470-e315-4395-9981-7e07d76d6fc3", "node_type": "1", "metadata": {}, "hash": "b2fff275aa319e13285aca51ff42683ad11b4853c63540a0a50314385c0f6d68", "class_name": "RelatedNodeInfo"}}, "text": "49.  Anthony, Crucifixion, 35. \n50.  See Kister, \u201cBi\u02ber Ma\u02bf\u016bna,\u201d 350\u20134; Michael Lecker, The Ban\u016b Sulaym: A Contribution to the Study of Early \n\nIslam (Jerusalem: Institute of Asian and African Studies, 1989), 174.\n51.  Anthony, Crucifixion, 35.\n52.  See Arafat, \u201cThe Development of a Dramatic Theme,\u201d 20; Anthony, Crucifixion, 35; Nicolet Boekhoff-van \n\nder Voort, \u201cThe Raid of the Ban\u016b Hudhayl: Ibn Shih\u0101b al-Zuhr\u012b\u2019s Version of the Event,\u201d in Analyzing Muslim \nTraditions: Studies in Legal, Exegetical and Magh\u0101z\u012b \u1e24ad\u012bth, ed. H. Motzki et al., 305\u201383 (Leiden: Brill, 2010), 367. \n\n53.  Arafat, \u201cThe Development of a Dramatic Theme,\u201d 19.\n54.  Nawfal\u2019s supposed role in al-Raj\u012b\u02bf has been accepted as historical in Kister, \u201cBi\u02ber Ma\u02bf\u016bna,\u201d 356. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  279\n\n8. The Chronology of the Massacres\n\nThe \u201clateness and artificiality\u201d55 that runs through the entire s\u012bra\u2019s chronology seems \nalso to frustrate any attempt at the precise dating of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna raids. \nBut the dates of these events are of interest to us from a historiographical perspective, as \nthey give us an idea, tentative as it may be, of the kind of concerns and criteria based on \nwhich the chronology of the Prophet\u2019s magh\u0101z\u012b came to be standardized by the medieval \ns\u012bra scholars.56 The al-Raj\u012b\u02bf incident is explicitly stated by al-W\u0101qid\u012b to have taken place in \n\u1e62afar of 4/625, but there are competing accounts at play. Khubayb was reportedly brought \nto Mecca in the sacred month of Dh\u016b al-Qa\u02bfda 4/625 and was crucified when the sanctified \nmonths had passed, which means that his incarceration lasted no longer than a couple of \nmonths. The Li\u1e25y\u0101n expedition, a retaliatory raid purportedly launched by the Prophet \nhimself to take vengeance for the martyrs of al-Raj\u012b\u02bf, is dated to 6/627. The account of \nthis incident claims, however, that Khubayb was still imprisoned in Mecca at the time \nof this sariyya, adding that when the Prophet arrived at al-Gham\u012bm, the Quraysh said \nthat \u201cMu\u1e25ammad only came to al-Gham\u012bm to get Khubayb.\u201d57 According to al-W\u0101qid\u012b, the \nLi\u1e25y\u0101n\u012bs\u2019 onslaught on the members of al-Raj\u012b\u02bf was itself a punitive measure due to fact \nthat a Companion of the Prophet had assassinated the chief of Li\u1e25y\u0101n, Sufy\u0101n b. Kh\u0101lid. \nAl-W\u0101qid\u012b conflictingly assigns Sufy\u0101n\u2019s murder to fifty-four months AH, while he himself \nplaces al-Raj\u012b\u02bf at thirty-six months AH.58 The chronology of al-Raj\u012b\u02bf, as can be seen, is \nanything but apparent, though amidst this chronological mess one date was of obvious \nappeal for the s\u012bra scholars: the assertion that Mu\u1e25ammad got the news of both events \non the same night (f\u012b layla w\u0101\u1e25ida).59 In line with this claim are a number of reports that \nthe Prophet cursed the Li\u1e25y\u0101n together with the Sulaym.", "start_char_idx": 44297, "end_char_idx": 47119, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6a5f1470-e315-4395-9981-7e07d76d6fc3": {"__data__": {"id_": "6a5f1470-e315-4395-9981-7e07d76d6fc3", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ab8df772-449a-4f66-8b41-9cea8df68158", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "606b596f941a802d0ef49a27a9ccbeb2b46f8b9f702c087d15c1182daa5d7813", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7f5103e9-6d3c-45c8-9b9c-918b2476e26d", "node_type": "1", "metadata": {}, "hash": "bb3ef16f3fb2de70e6efe81bf50c596ffa0f2cca8ed2e15ae0cce5938a810729", "class_name": "RelatedNodeInfo"}}, "text": "The account of the Prophet\u2019s \ncurse on the Mu\u1e0dar and the Sulaym is a well-known episode of the Bi\u02ber Ma\u02bf\u016bna story.60  \nThat some, though not certainly all, of our reports include the Li\u1e25y\u0101n in the tribes cursed \nby the Prophet signifies later attempts to show the simultaneity of al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna. \n\n55.  Shoemaker, \u201cIn Search of \u02bfUrwa\u2019s S\u012bra,\u201d 261. See also Andreas G\u00f6rke and Gregor Schoeler, Die \u00e4ltesten \nBerichte \u00fcber das Leben Mu\u1e25ammads: das Korpus \u02bfUrwa ibn Az-Zubair (Princeton, NJ: Darwin Press, 2009), \n291\u20132; Pavel Pavlovitch, \u201cThe S\u012bra,\u201d in Routledge Handbook on Early Islam, ed. H. Berg, 66\u201378 (New York: \nRoutledge, 2017), 76.\n\n56.  See, in this respect, J. M. B. Jones, \u201cThe Chronology of the Magh\u0101z\u012b: A Textual Survey,\u201d Bulletin of \nthe School of Oriental and African Studies 19, no. 2 (1957): 245\u201380, at 258\u20139; Rizwi Faizer, \u201cMuhammad and \nthe Medinan Jews: A Comparison of the Texts of Ibn Ishaq\u2019s Kit\u0101b S\u012brat Ras\u016bl All\u0101h with al-Waqidi\u2019s Kit\u0101b \nal-Magh\u0101z\u012b,\u201d International Journal of Middle East Studies 28 (1996): 463\u201389, at 471.\n\n57.  al-W\u0101qid\u012b, al-Magh\u0101z\u012b (trans. Faizer), 2:263. See Jones, \u201cThe Chronology of the Magh\u0101z\u012b,\u201d 276, where he \nastutely observes that the Li\u1e25y\u0101n expedition\u2019s account is nothing but \u201ca curious patchwork of themes.\u201d \n\n58.  al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:354 and 2:531. \n59.  al-W\u0101qid, al-Magh\u0101z\u012b, 1:360, appears to be the sole early attestation of this claim which has subsequently \n\nbeen repeated in later sources; see al-Samarqand\u012b, Tafs\u012br, ed. \u02bfUmar \u02bfAmr\u012b (Beirut: D\u0101r al-Fikr, 1416 AH), 3:424; \nIbn Sa\u02bfd, al-\u1e6cabaq\u0101t, 2:40.\n\n60.  See Meir Jacob Kister, \u201cO God, Tighten Thy Grip on Mu\u1e0dar,\u201d Journal of the Economic and Social History of \nthe Orient 24, no. 3 (1981): 242\u201373; Uri Rubin, \u201cMuhammad\u2019s Curse of Mu\u1e0dar and the Blockade of Mecca,\u201d Journal \nof the Economic and Social History of the Orient 31, no. 3 (1988): 249\u201364.\n\n\n\n280  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nThis artificial synchronization, preferred by al-W\u0101qid\u012b, appears to be yet another attempt \nby the traditionists to make the al-Raj\u012b\u02bf incident all the more analogous to the massacre \nof Bi\u02ber Ma\u02bf\u016bna, to assign to the martyrs of each expedition an equal share of the Prophet\u2019s \ngrief, and finally, to render the overall picture all the more poignant and dramatic. \n\nThe above comparative assessment of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna\u2019s accounts has crucial \nimplications. The virtually identical narrative lines, the analogous circumstantial details, \nand the correspondences in the wording of the two stories can hardly be regarded, even \nby the most credulous readers, as mere coincidences. It is by no means tenable that an \nentirely similar catastrophe happened to concurrently dispatched \u201choly bands\u201d and that \nthe Prophet received the news of both massacres on the same night.", "start_char_idx": 47120, "end_char_idx": 49924, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7f5103e9-6d3c-45c8-9b9c-918b2476e26d": {"__data__": {"id_": "7f5103e9-6d3c-45c8-9b9c-918b2476e26d", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6a5f1470-e315-4395-9981-7e07d76d6fc3", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "0b7dabd02eb65da2ebdb8235f3c866eaa9c54d9b9f0a6e25ad80b1b54506258f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b725cbb4-9bbb-44cd-8015-eb794b3ef1ed", "node_type": "1", "metadata": {}, "hash": "5776d9b3f727a5fda3fa0b2c9023777500fe25104ced046807071c4bd5fcf44f", "class_name": "RelatedNodeInfo"}}, "text": "Be that as it may, \nit is worth attempting to delve deeper into the process of, and the impetus behind, the \nformation of the parallelism in these accounts, for the light it sheds on the Sitz im Leben \nof the Prophet\u2019s traditional biography, and on the way in which our literary sources are to \nbe treated. Before proceeding to the historical background of these stories, however, it is \nnecessary to deal with the marked resemblance that one of the aforesaid stories, al-Raj\u012b\u02bf, \nbears to the accounts of certain rebellious movements of the Umayyad caliphate.\n\nParallels between the al-Raj\u012b\u02bf Massacre and Umayyad-era Movements\n\nFor no other figure involved in the al-Raj\u012b\u02bf incident do we have such a great bulk of fa\u1e0d\u0101\u02beil \naccounts as we do for Khubayb b. \u02bfAd\u012b.61 Nonetheless, the traditions about his virtues and \nsufferings, as Arafat observes, are of a legendary character, consisting as they do of a series \nof pious attempts at \u201cvirtually canonizing Khubayb.\u201d62 What deserves closer inspection in \nthis respect is the fact that Khubayb\u2019s maudlin tale is a m\u00e9lange of hagiographic motifs \nthat are not specific to his story but are also deployed broadly elsewhere, for example \nin the accounts of the insurrections and tribulations of Umayyad-era rebels, including  \n(but not limited to) such (pro-)\u02bfAlid figures as \u1e24ujr b. \u02bfAd\u012b, al-\u1e24usayn b. \u02bfAl\u012b, and Zayd b. \u02bfAl\u012b \nb. al-\u1e24usayn. These similarities have not gone entirely unnoticed in previous scholarship, \nreceiving passing mention in the works, for instance, of Arafat and Keshk.63 However, the \nanalogies made therein are not exhaustive.64 Arafat draws attention to only one parallel \nbetween the Khubayb and al-\u1e24usayn stories, while Keshk offers a brief comparison of the \nanalogous episodes in the accounts of Khubayb and \u1e24ujr b. \u02bfAd\u012b; neither scholar mentions \nthe other motifs shared by Khubayb\u2019s martyrology and certain accounts related to various \npolitico-religious dissidents during the Umayyad caliphate. We need thus to draw a more \n \n \n\n61.  Cf. Arafat, \u201cThe Development of a Dramatic Theme,\u201d 18; Anthony, Crucifixion, 37. \u02bf\u0100\u1e63im b. Th\u0101bit \noccupies the second place.\n\n62.  Arafat, \u201cThe Development of a Dramatic Theme,\u201d 19. \n63.  Ibid., 23; Khaled Keshk, \u201cThe Historiography of an Execution: The Killing of \u1e24ujr b. \u02bfAd\u012b,\u201d Journal of \n\nIslamic Studies 19, no. 1 (2008): 1\u201335, at 12\u201313.\n64.  This is despite the fact that both articles present insightful hints concerning the motifs that Khubayb\u2019s \n\nstory share with the accounts of the (pro-)\u02bfAlid revolts.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  281\n\ncomprehensive comparison between these narratives. This is undertaken in the remainder \nof this section.\n\n1. The Final Prayer of the Martyr\n\nThe first noteworthy parallel is found in the episode of Khubayb\u2019s imprisonment, \nwhere his story betrays apparent correspondences with that of \u1e24ujr b. \u02bfAd\u012b. \u1e24ujr, a fervent \npartisan of the fourth caliph, \u02bfAl\u012b, is renowned for having fomented an insurrection against \nMu\u02bf\u0101wiya.", "start_char_idx": 49925, "end_char_idx": 52976, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b725cbb4-9bbb-44cd-8015-eb794b3ef1ed": {"__data__": {"id_": "b725cbb4-9bbb-44cd-8015-eb794b3ef1ed", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7f5103e9-6d3c-45c8-9b9c-918b2476e26d", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "02e8a5ec580579890bfd037634ea1a22269720fd948e54e2db8938c059a3494b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5d01f177-0d76-4b00-8061-65e88af59d94", "node_type": "1", "metadata": {}, "hash": "b2b38e86c6c2d54f8585f36d8d5f68850d441c1779706fd57da1364882eb9607", "class_name": "RelatedNodeInfo"}}, "text": "The rebellion proved ill-fated and was quelled by Mu\u02bf\u0101wiya\u2019s governor in Kufa, \nZiy\u0101d b. Ab\u012bhi, who subsequently sent \u1e24ujr and his adherents to Marj \u02bfAdhr\u0101\u02be, where, \nafter a period of incarceration, \u1e24ujr was sentenced to death.65 Khubayb and \u1e24ujr are thus \nalike in being held in captivity for a short period, at the end of which they are executed. \nA more significant similarity, touched upon by Donner and discussed at more length by \nKeshk, appears in the moment of the protagonists\u2019 execution, when they both seek solace \nin praying to God, asking the executioner to allow them to pray two rak\u02bfas.66 The parallel \nbecomes all the more overt when, taking into account that \u201c\u1e24ujr\u2019s words to his executioners \n[are] exactly the same as those of Khubayb,\u201d both hurriedly finish the prayer and say: \u201cWere \nit not that they might think I was afraid, I would have taken more time with them [i.e., the \ntwo rak\u02bfas of prayer].\u201d67 Keshk seems to have taken it as axiomatic that the hagiographical \nelaboration of \u1e24ujr\u2019s account has its roots in Khubayb\u2019s martyrology,68 but, as we shall argue \nlater, the nature of Khubayb\u2019s story does not permit one to make such firm assertions. \nAnyhow, whether Khubayb\u2019s story inspired or was inspired by \u1e24ujr\u2019s, there is no doubt \nabout the existence of sectarian rivalries at the turn of the first Islamic century, mirrored in \nthe identification of the first person to pray two rak\u02bfas before martyrdom (rak\u02bfatayn \u02bfinda \nal-qatl).69 And it is interesting to note that the traditionist Ibn S\u012br\u012bn (d. 110/728), in a blatant \nact of reconciliation, contends that these two rak\u02bfas were prayed by Khubayb and \u1e24ujr \n(\u1e63all\u0101hum\u0101 Khubayb wa-\u1e24ujr wa-hum\u0101 f\u0101\u1e0dil\u0101n).70\n\n2. The Performance of Miracles during the Imprisonment\n\nKhubayb\u2019s preternatural qualities are redolent of the miracles our sources allot to \u1e24ujr. \nWhile in captivity in the house of a woman called M\u0101wiyya, Khubayb is once seen by her \n\n65.  Gerald R. Hawting, The First Dynasty of Islam: The Umayyad Caliphate AD 661\u2013750 (London: Routledge, \n2002), 41; Andrew Marsham, \u201cPublic Execution in the Umayyad Period: Early Islamic Punitive Practice and Its \nLate Antique Context,\u201d Journal of Arabic and Islamic Studies 11 (2011): 101\u201336, at 128.\n\n66.  Donner, Narratives of Islamic Origins, 271; Keshk, \u201cThe Historiography of an Execution,\u201d 12\u201313. \n67.  Ibid. \n68.  Ibid., 13.\n69.  See Ibn Ab\u012b Shayba, al-Mu\u1e63annaf, ed. Sa\u02bf\u012bd al-La\u1e25\u1e25\u0101m (Beirut: n.p., 1409 AH), 8:340; al-Mas\u02bf\u016bd\u012b, Mur\u016bj \n\nal-dhahab wa-ma\u02bf\u0101din al-jawhar, ed. As\u02bfad D\u0101ghir (Qumm: D\u0101r al-Hijra, 1409 AH), 3:3; Ibn \u02bfAbd al-Barr, al-Ist\u012b\u02bf\u0101b \nf\u012b ma\u02bfrifat al-a\u1e63\u1e25\u0101b, ed. Mu\u1e25ammad al-Baj\u0101w\u012b (Beirut, 1992), 2:441; Ibn Sa\u02bfd, al-\u1e6cabaq\u0101t, 2:43. \n\n70.", "start_char_idx": 52977, "end_char_idx": 55664, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5d01f177-0d76-4b00-8061-65e88af59d94": {"__data__": {"id_": "5d01f177-0d76-4b00-8061-65e88af59d94", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b725cbb4-9bbb-44cd-8015-eb794b3ef1ed", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "69e54e4127ce79a53623f69be20b8c729d6f5c4a42a0029635c628d86dbe642f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b89ea101-f811-4cd9-aaa6-a4c2ed24c2ae", "node_type": "1", "metadata": {}, "hash": "5158388b1e0a66ccab813e0687dd2059616509a6fb5013cd7fe4ea4dbd4384af", "class_name": "RelatedNodeInfo"}}, "text": "70.  Ibn al-\u02bfAd\u012bm, Bughyat al-\u1e6dalab f\u012b ta\u02ber\u012bkh \u1e24alab, ed. Suhayl Zakk\u0101r (Beirut: D\u0101r al-Fikr, 1988), 5:2111; \nIbr\u0101h\u012bm b. Mu\u1e25ammad al-Thaqaf\u012b, al-Gh\u0101r\u0101t, ed. Jal\u0101l al-D\u012bn \u1e24usayn\u012b Urmaw\u012b (Tehran: Anjuman-i Ath\u0101r-i Mell\u012b, \n1353 AH), 2:814.\n\n\n\n282  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n\u201cwith a bunch of grapes in his hand as big as a man\u2019s head from which he was eating.\u201d  \n\u201cI did not know,\u201d says the astonished M\u0101wiyya, \u201cthat there were grapes on God\u2019s earth \nthat could be eaten (at that time).\u201d71 On the day of his execution, Khubayb is reported to \nhave asked M\u0101wiyya to lend him a razor to cleanse himself before death (ata\u1e6dahharu bih\u0101 \nli-l-qatl).72 She sends her son to give Khubayb the razor but suddenly gets apprehensive \nlest Khubayb kill her son in revenge. She hastens towards them and finds the boy sitting \non the prisoner\u2019s thigh. Khubayb lets the lad go, however, assuring the woman that \u201cin his \nreligion, treachery is not lawful.\u201d73 The tradition tends likewise to exalt the imprisoned \u1e24ujr \nby recounting his deeds of piety. Khubayb and \u1e24ujr do not merely resemble one another \nin their being depicted as paragons of virtue, but also in regard to \u201cpurification\u201d (\u1e6dah\u0101ra) \nas a key element in the glorifying traditions woven around these early Islamic martyrs.74  \nDuring his imprisonment, we read, \u1e24ujr becomes ritually impure. He asks his jailer to \ngive him his ration of drinking water to perform ghusl (the ritual ablution) (a\u02bf\u1e6din\u012b shar\u0101b\u012b \nata\u1e6dahharu bih\u0101). The latter refuses, saying: \u201cI fear you might perish from thirst, and then \nMu\u02bf\u0101wiya would kill me.\u201d \u1e24ujr then prays to God, and He sends forth a rain cloud, providing \n\u1e24ujr with the water he needs for the ghusl.\n\nAside from the common episodes centered upon the notion of \u1e6dah\u0101ra in the narratives \nof Khubayb and \u1e24ujr\u2019s incarceration, the miracle-working character of Khubayb also bears \nstrong parallels to the protagonists of certain stories outside the corpus of Sh\u012b\u02bf\u012b martyrology. \nSimilar to Khubayb\u2019s case, an imprisoned person eating of heavenly sustenance occurs \nin accounts about the messianic claimant of Marw\u0101n\u012bd Syria known as the Shepherd \n(al-r\u0101\u02bf\u012b), who initiated \u201ca movement among Syro-Mesopotamian Jewry during the caliphate \nof Sulaym\u0101n b. \u02bfAbd al-Malik.\u201d75 The life and career of the Shepherd has recently been \nsubject to an in-depth examination by Sean Anthony, which he conducted using, among \nother sources, a report of the no longer extant Kit\u0101b al-Maq\u0101l\u0101t of Ab\u016b \u02bf\u012as\u0101 al-Warr\u0101q (d. \nafter 249/864), preserved in Bay\u0101n al-ady\u0101n, a Persian heresiography authored by Ab\u016b \nal-Ma\u02bf\u0101l\u012b al-\u02bfAlaw\u012b (writing ca. 485/1092).", "start_char_idx": 55661, "end_char_idx": 58287, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b89ea101-f811-4cd9-aaa6-a4c2ed24c2ae": {"__data__": {"id_": "b89ea101-f811-4cd9-aaa6-a4c2ed24c2ae", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5d01f177-0d76-4b00-8061-65e88af59d94", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "343f94fdd28ed6409b3f694442b549b80d1b77690a140007bc96d0024aeb8840", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0f08a479-53b6-4093-9b49-265c6a07f55c", "node_type": "1", "metadata": {}, "hash": "ed484deed926a29f55a12791c81bfa77e33b8f296791d50babf33ff9a2c94e34", "class_name": "RelatedNodeInfo"}}, "text": "485/1092). Amongst the miracles ascribed to the Shepherd, \nwe read that after he was thrown in Damascus\u2019 prison (\u016b r\u0101 dar Damishq be zend\u0101n \nkardand), \u201cevery day there would fall near him sustenance\u201d (har r\u016bz be nazd\u012bk-e \u016b kh\u016brdan\u012b  \ny\u0101ftand).76 This is a reflection, as Anthony notes, of \u201ca similar miracle attributed to the  \n\n71.  Ibn Is\u1e25\u0101q, S\u012brat ras\u016bl All\u0101h, 428; al-W\u0101qid\u012b, al-Magh\u0101z\u012b (trans. Faizer), 1:175.\n72.  Ibn Hish\u0101m, al-S\u012bra, 2:172. \n73.  al-W\u0101qid\u012b, al-Magh\u0101z\u012b (trans. Faizer), 1:175.\n74.  On Khubayb remaining in the \u201cstate of purity\u201d till his martyrdom, see David Cook, Martyrdom in Islam \n\n(Cambridge: Cambridge University Press, 2007), 22.\n75.  Sean W. Anthony, \u201cWho Was the Shepherd of Damascus? The Enigma of Jewish-Messianist Responses \n\nto the Islamic Conquests in Umayyad Syria and Mesopotamia,\u201d in The Lineaments of Islam: Studies in Honor \nof Fred McGraw Donner, ed. P. Cobb, 21\u201359 (Leiden: Brill, 2012), 21. On Khubayb and the shepherd eating from \n\u201csustenance of an unknown origin,\u201d see ibid., 29.\n\n76.  Ab\u016b al-Ma\u02bf\u0101l\u012b al-\u02bfAlaw\u012b, Bay\u0101n al-ady\u0101n, ed. \u02bfAbb\u0101s Iqb\u0101l \u0100shtiy\u0101n\u012b, Mu\u1e25ammad Taq\u012b D\u0101neshpazh\u016bh, \nand Mu\u1e25ammad Dab\u012br Siy\u0101q\u012b (Tehran: Entesh\u0101r\u0101t-e R\u016bzana, 1997), 75. The translation is quoted from Anthony, \n\u201cWho Was the Shepherd of Damascus?,\u201d 27.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  283\n\nQur\u02be\u0101nic Mary,\u201d77 which has likewise been assigned to the Syrian pseudo-prophet of \u02bfAbd \nal-Malik b. Marw\u0101n\u2019s caliphate, al-\u1e24\u0101rith b. Sa\u02bf\u012bd.78\n\n3. Echoes of al-\u1e24usayn b. \u02bfAl\u012b\u2019s Martyrology in the Story of Khubayb\n\nIn an illuminating case of detection, Arafat noticed a similar poetic composition found in \nKhubayb and al-\u1e24usayn b. \u02bfAl\u012b\u2019s martyrological tradition. Castigating Khubayb\u2019s murderers \nfor their nefarious deeds, the poet asks: \u201cWhat would you say if the Prophet speaks to you \nwhen the loyal angels are in the horizon?\u201d79 An analogous poem, preserved by al-\u1e6cabar\u012b, \nwas reportedly recited by a H\u0101shim\u012b woman after al-\u1e24usayn\u2019s martyrdom, on the occasion \nof his family\u2019s arrival in Medina. \u201cWhat would you say if the Prophet says to you,\u201d the \nwoman asks, \u201c\u2018What have you done \u2013 you who are the last of peoples \u2013 with my relations \nand my family, after my death?\u2019 Among them are captives and bloodstained dead.\u201d80 Both \nexcerpts of poetry are instances of censure directed against evildoers, reminding them of \ntheir tremendous guilt and the turmoil of the Day of Judgment in which the Prophet is \nto ask them about their wrongdoings. Particularly noteworthy is the fact that the former \npoem\u2019s first hemistich (i.e., m\u0101dh\u0101 taq\u016bl\u016bna in q\u0101la al-nab\u012b lakum) is a verbatim repetition \nof the latter.", "start_char_idx": 58277, "end_char_idx": 60969, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0f08a479-53b6-4093-9b49-265c6a07f55c": {"__data__": {"id_": "0f08a479-53b6-4093-9b49-265c6a07f55c", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b89ea101-f811-4cd9-aaa6-a4c2ed24c2ae", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "4833df4bf4b6c3d98f4c282a3b2373a31642644fbcca9215026b6f17b8f87c8e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7deaa945-99d8-433d-a684-19c0e4fdc5f9", "node_type": "1", "metadata": {}, "hash": "c11dcde39f358b40168d08692f8e193f3ef5b1ecf51cf350be1bd7bef6cea3de", "class_name": "RelatedNodeInfo"}}, "text": "As shown by Arafat, the first poem exhibits flagrant signs of late origin and \nsecondary status, foremost among which is the verse\u2019s insinuation that, unlike the actual \ncircumstances at the time of the al-Raj\u012b\u02bf raid, the Prophet is dead and has to interrogate \nthe executioners about their villainous acts only on the Day of Judgment.81 One may assume \nthat the incongruity in the verse stems from the poet being inspired by the material at his \ndisposal on al-\u1e24usayn\u2019s martyrdom, which was composed years after the Prophet\u2019s death. \n\nThere is further evidence, which has gone unmentioned by Arafat, that substantiates his \nshrewd, though passing, remark on the existence of shared motifs in Khubayb\u2019s story and \nthe Sh\u012b\u02bf\u012b martyrological heritage. Al-\u1e6cabar\u012b reports, on the authority of J\u0101bir al-Ju\u02bff\u012b, that in \nhis final moments, al-\u1e24usayn approaches the Euphrates River to quench his intense thirst, \nbut, all of a sudden, he is struck by the enemy\u2019s arrow and blood gushes out from his mouth. \nHe then raises his hands, beseeches God to bring down wrath upon his adversaries, and \nsays: \u201cO God! Count their number, kill them one by one, and do not let one of them remain \non the earth\u201d (All\u0101humma a\u1e25\u1e63ihim \u02bfadadan wa-uqtulhum badadan wa-l\u0101 tadhar \u02bfal\u0101 al-ar\u1e0d \nminhum a\u1e25adan).82 The last words supposed to have been uttered by Khubayb are almost \nidentical with al-\u1e24usayn\u2019s prayer. He says: \u201cO God! Count their number, kill them one by \none, and let none of them escape\u201d (All\u0101humma a\u1e25\u1e63ihim \u02bfadadan wa-uqtulhum badadan \n\n77.  Ibid. 29.\n78.  S. W. Anthony, \u201cThe Prophecy and Passion of al-\u1e24\u0101ri\u1e6f ibn Sa\u02bf\u012bd al-Ka\u1e0f\u1e0f\u0101b: Narrating a Religious \n\nMovement from the Caliphate of \u02bfAbdalmalik ibn Marw\u0101n,\u201d Arabica 57 (2010): 1\u201329, at 1.\n79.  Arafat, \u201cThe Development of a Dramatic Theme,\u201d 22. See the verse in Ibn Hish\u0101m, al-S\u012bra, 2:177. \n80.  Arafat, \u201cThe Development of a Dramatic Theme,\u201d 23. The poem is to be found in al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, \n\ned. Mu\u1e25ammad Ab\u016b al-Fa\u1e0dl Ibr\u0101h\u012bm (Beirut: D\u0101r al-Tur\u0101th, 1967), 5:467; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 3:221; \nal-Mas\u02bf\u016bd\u012b, Mur\u016bj, 3:68.\n\n81.  Arafat, \u201cThe Development of a Dramatic Theme,\u201d 23. \n82.  al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 3:201; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 5:449; Ibn Sa\u02bfd, al-\u1e6cabaq\u0101t, 5:470.\n\n\n\n284  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nwa-l\u0101 tugh\u0101dir minhum a\u1e25adan).83 The similarities between these invocations of divine \nretribution are very striking, but there is more to the curses of Khubayb and al-\u1e24usayn.  \nThe sources relate in vivid detail the fates of the bystanders in the al-Raj\u012b\u02bf and Karbal\u0101\u02be \nincidents, on whom divine punishment is said to have been inflicted.", "start_char_idx": 60970, "end_char_idx": 63589, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7deaa945-99d8-433d-a684-19c0e4fdc5f9": {"__data__": {"id_": "7deaa945-99d8-433d-a684-19c0e4fdc5f9", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0f08a479-53b6-4093-9b49-265c6a07f55c", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "d15f707eef6a915112b97ed0c2cd04a44d11bf5496924d4322199da15f3e1f57", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2cbf26df-c6f8-4296-8ebf-81e751cfefa9", "node_type": "1", "metadata": {}, "hash": "039430d0fe09c22288130511238ca7a162e7ecdc24a802604de0e69225e1534e", "class_name": "RelatedNodeInfo"}}, "text": "Mu\u02bf\u0101wiya b. Ab\u012b \nSufy\u0101n, who was allegedly present at Khubayb\u2019s crucifixion, is said to have been thrown \non the ground by his father from fear of Khubayb\u2019s curse (da\u02bfwat Khubayb). Ab\u016b Sufy\u0101n \nbelieved, we are told, \u201cif a man is cursed and is thrown to one side, the curse will pass over \nhim.\u201d84 Having attended Khubayb\u2019s execution, Sa\u02bf\u012bd b. \u02bf\u0100mir al-Juma\u1e25\u012b, governor of \u1e24im\u1e63 \nunder the second caliph, is reported to have had a fainting spell whenever he remembered \nthe martyr\u2019s tragic death.85 No less than seven individuals are mentioned by name in \nal-W\u0101qid\u012b\u2019s account as either fearfully fleeing or concealing themselves somewhere in fear \nof Khubayb\u2019s curse, one of whom says: \u201cBy God, I did not think that Khubayb\u2019s prayer would \nmiss any one of them (the Meccans),\u201d86 (m\u0101 \u1e93anantu an tugh\u0101dira da\u02bfwat Khubayb minhum \na\u1e25adan). As regards al-\u1e24usayn, there is similarly an impressive number of individuals who \nare said to have perished in fulfillment of al-\u1e24usayn\u2019s curse.87 He is reported as cautioning \n\u02bfUbayd All\u0101h b. al-\u1e24urr that \u201cBy God, those who hear our wailing (w\u0101\u02bfiya) and do not \nhelp us will perish.\u201d88 Elsewhere al-\u1e24usayn is quoted as exhorting some of his entourage,  \n\u201cLeave here lest you hear my wailing (w\u0101\u02bfiya), for he who hears our wailing without \nanswering and helping us will be thrown into the fire.\u201d89 One may then speak of a parallelism \nin the sources, that of w\u0101\u02bfiyat al-\u1e24usayn vis-\u00e0-vis da\u02bfwat Khubayb. And it is significant that \nhearing the martyr\u2019s curse, in both cases, would be accompanied by evil consequences for \npassive bystanders.90 \n\n4. The Crucifixion Episode \n\nOne recognizes in the climax of Khubayb\u2019s lachrymose narrative, the crucifixion episode, \nsome motifs that are by no means characteristic of his story, but also occur elsewhere, for \n\n83.  Ibn Hish\u0101m, al-S\u012bra, 2:173; al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:359; Ma\u02bfmar b. R\u0101shid, al-Magh\u0101z\u012b, 62; al-Bukh\u0101r\u012b, \n\u1e62a\u1e25\u012b\u1e25 (Beirut: D\u0101r al-Fikr, 1981), 5:12; Ibn \u1e24anbal, Musnad, 2:294; Boekhoff-van der Voort, \u201cThe Raid of the Ban\u016b \nHudhayl,\u201d 362.\n\n84.  Ibn Is\u1e25\u0101q, S\u012brat ras\u016bl All\u0101h, 428. Also see al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:359.\n85.  Ibn Hish\u0101m, al-S\u012bra, 2:173\u20134; al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:359\u201360. \n86.  al-W\u0101qid\u012b, al-Magh\u0101z\u012b (trans. Faizer), 1:175.\n87.  On al-\u1e24usayn\u2019s curses see, for instance, al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 5:45; Ab\u016b al-Faraj al-I\u1e63fah\u0101n\u012b, Maq\u0101til \n\nal-\u1e6d\u0101libiyy\u012bn, ed. A\u1e25mad \u1e62aqr (Beirut: D\u0101r al-Ma\u02bfrifa, n.d.), 117.", "start_char_idx": 63590, "end_char_idx": 65996, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2cbf26df-c6f8-4296-8ebf-81e751cfefa9": {"__data__": {"id_": "2cbf26df-c6f8-4296-8ebf-81e751cfefa9", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7deaa945-99d8-433d-a684-19c0e4fdc5f9", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "614abbb5d9017fd26bc9b100e4520dee144030856e9f876928580af5d978b378", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "90a31504-805d-453c-b79f-90b6dfdaba02", "node_type": "1", "metadata": {}, "hash": "a539438724835278e01558ffe15b81625fbf2b09ac626d2c25e317675e651a59", "class_name": "RelatedNodeInfo"}}, "text": "), 117.\n88.  al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 5:407. \n89.  al-\u1e6c\u016bs\u012b, Mu\u1e25ammad b. \u1e24asan, Ikhtiy\u0101r ma\u02bfrifat al-rij\u0101l (Rij\u0101l al-Kishsh\u012b), ed. \u1e24asan Mu\u1e63\u1e6dafaw\u012b (Mashhad: \n\nMashhad University Press, 1409 AH), 114. A similar tradition is found in Ibn B\u0101bawayh, al-Am\u0101l\u012b (Tehran: \nKet\u0101bch\u012b, 1376 AH), 137. \n\n90.  Admittedly, the notion of the du\u02bf\u0101\u02be ma\u1e93l\u016bm (\u201cthe call of the oppressed\u201d) is a general martyrological \ntheme (Cook, Martyrdom, 22) and cannot be linked exclusively to Khubayb and al-\u1e24usayn. However, the fact \nthat the curses of these martyrs (All\u0101humma a\u1e25\u1e63ihim \u02bfadadan \u2026) are almost identical in diction signifies a \nstronger connection between these stories than the mere utilization of the theme of al-du\u02bf\u0101\u02be al-ma\u1e93l\u016bm.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  285\n\nexample in the crucifixion account of the renowned Sh\u012b\u02bf\u012b rebel, Zayd b. \u02bfAl\u012b (d. 122/740).91 \nThe latter is said to have been crucified facing the direction of the Euphrates. The next \nmorning, however, his cross (khashabatahu) was reportedly found facing toward the qibla, \nand this event occurred several times (mir\u0101ran).92 In a similar vein, the qibla\u2019s direction is a \nprominent element in the narrative of Khubayb\u2019s crucifixion, which has it that the Meccan \npolytheists directed the crucified Khubayb towards \u201cwhere he came from\u201d (min \u1e25aythu \nj\u0101\u02bea). He then said, \u201cRegarding your turning my face away from the qibla (amm\u0101 \u1e63arfukum \nwajh\u012b \u02bfan al-qibla), indeed God says: Wherever you turn is God.\u201d93 According to a rival \naccount, the Meccans faced him in a direction other than the qibla, but his body turned \nmiraculously towards the qibla, and this was to happen several times (mir\u0101ran) until they \nlet him remain in the direction of the qibla.94 \n\nAs observed by Anthony, the \u201cmiraculous shift of the cross\u201d bearing a martyr is similarly \nattested in Armenian accounts of the martyrdom of David of Dwin (d. 703/705), whom \nthe Umayyads crucified.95 David was a former Muslim soldier by the name of Surh\u0101n who \n\u201capostatized\u201d upon his arrival at Armenia and became a Christian. His cross is reported \nto have been \u201craised facing south,\u201d or, as Anthony and Sahner plausibly posit, toward \nthe qibla.96 As David\u2019s Vita puts it,97 \u201cthe cross, which was facing south, turned to the east \n(viz., the Christian direction of prayer). This miraculous sign was shown to the believers \nand unbelievers, so that the power of Christ might be manifest.\u201d98 The miraculous turn of \nthe martyr\u2019s corpse is then a topos functioning as a proof for the supremacy of the creed \nfor which the martyr lays down his life, and as such, it could \u2013 and did \u2013 readily appear in \ndifferent martyrological traditions.\n\nThe attempt by the martyr\u2019s fellow rebels or co-religionists to take down his body is \nanother oft-repeated motif in different crucifixion accounts.", "start_char_idx": 65989, "end_char_idx": 68851, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "90a31504-805d-453c-b79f-90b6dfdaba02": {"__data__": {"id_": "90a31504-805d-453c-b79f-90b6dfdaba02", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2cbf26df-c6f8-4296-8ebf-81e751cfefa9", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "b515a07b837306a36e48c8fc67c235f2a9948470224f4109839253b9417d8230", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "26ed317c-d41a-4ecc-a6b6-a24afe04fe24", "node_type": "1", "metadata": {}, "hash": "cd23f7f18256ed8d81c8a476c6653b553ab2f245dfbb1925eb3e8e899a1f32b2", "class_name": "RelatedNodeInfo"}}, "text": "The crucifixion site in the \nmartyrological accounts of Khubayb and Zayd is reported as having been guarded by a \nnumber of men in order to thwart the people from taking the martyr\u2019s crucified corpse \n\n91.  Zayd, the great-grandson of the fourth caliph, \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib, led an insurrection against the Umayyad \ncaliphate that gave rise to the formation of the Zaydiyya sect. His revolt broke out during the caliphate of \nHish\u0101m b. \u02bfAbd al-Malik and was crushed by the governor of Iraq, Y\u016bsuf b. \u02bfUmar al-Thaqaf\u012b. Zayd\u2019s decapitated \nbody remained crucified in the kun\u0101sa of Kufa for six years, Wilfred Madelung, \u201cZayd b. \u02bfAl\u012b b. al-\u1e24usayn,\u201d \nEncyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill, 1954\u20132009); Anthony, Crucifixion, 46\u201351.\n\n92.  Ibn \u02bf As\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, 19:479; Ibn al-\u02bfAd\u012bm, Bughyat al-\u1e6dalab, 9:4050; Anthony, Crucifixion, \n48.\n\n93.  al-W\u0101qid\u012b, al-Magh\u0101z\u012b (trans. Faizer), 1:176.\n94.  See Ibn \u1e24ajar, al-I\u1e63\u0101ba, 2:227, who quotes \u02bfAbd al-D\u0101\u02beim b. al-Marz\u016bq al-Qayraw\u0101n\u012b (d. after 467/1074).\n95.  Anthony, Crucifixion, 59. Anthony detects the appearance of this motif in the martyrologies of David and \n\nZayd, but does not refer to the similar episode in Khubayb\u2019s story. \n96.  Ibid.; Christian C. Sahner, Christian Martyrs under Islam: Religious Violence and the Making of the \n\nMuslim World (Princeton, NJ: Princeton University Press, 2018), 250.\n97.  The Life of David, or the so-called Passion of David of Dwin, was written \u201cshortly after the martyr\u2019s \n\ndeath\u201d in 703/705 (ibid., 93). David\u2019s story features also in the Armenian history written by John Catholicos (d. \nca. 925). On David and his Vita, see Robert Hoyland, Seeing Islam as Others Saw It: A Survey and Evaluation of \nChristian, Jewish and Zoroastrian Writings on Early Islam (Princeton, NJ: The Darwin Press, 2002), 370\u20133. \n\n98.  Hoyland, Seeing Islam, 676.\n\n\n\n286  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ndown from the cross. \u02bfAmr b. Umayya al-\u1e0camr\u012b is said to have tried, though eventually \nin vain, to take down the body of Khubayb, whose khashaba was surrounded by guards \nwatching over him (\u1e25awluhu \u1e25aras ya\u1e25rus\u016bnahu).99 Zayd\u2019s body is likewise reported to \nhave been kept under surveillance (\u02bfalayhi \u1e25aras ya\u1e25rus\u016bnahu) lest his body be stolen. \nLike \u02bfAmr b. Umayya, D\u0101w\u016bd b. \u02bfAl\u012b b. \u02bfAbd All\u0101h b.", "start_char_idx": 68852, "end_char_idx": 71174, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "26ed317c-d41a-4ecc-a6b6-a24afe04fe24": {"__data__": {"id_": "26ed317c-d41a-4ecc-a6b6-a24afe04fe24", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "90a31504-805d-453c-b79f-90b6dfdaba02", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "3d8ce546b0320d8217a57eb34bd5ac37d2583ff34c4a4777ca065aef1e59b66b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4f690d41-fe18-44a4-acd5-804240ac65da", "node_type": "1", "metadata": {}, "hash": "8f7e7aab48d4513629b1069f9f0b27bce2fed997a29202f92f4dc19b43b739a2", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAl\u012b b. \u02bfAbd All\u0101h b. \u02bfAbb\u0101s allegedly attempts to take down \nZayd\u2019s corpse, but he is ultimately forced to withdraw due to the intervention of the Kufan \ngovernor\u2019s forces (khayl).100 \n\nTo conclude, Khubayb\u2019s narratives are comprised of a general body of hagiographic \nmotifs that not only appear elsewhere in the Islamic (including the Sh\u012b\u02bf\u012b) tradition, but \nfeature in the Christian martyrologies as well. It goes without saying that this kind of \nmaterial is sorely problematic for the purpose of positivist historical enquiry.\n\nBeneath the Surface of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Narratives: Classic Form Criticism \n\nThe point-for-point correspondence between certain episodes of the al-Raj\u012b\u02bf and Bi\u02ber \nMa\u02bf\u016bna stories, and the former\u2019s considerable similarities with the reports of Umayyad-era \ninsurrections, undoubtedly demand an explanation other than chance. The immediate \nquestion arising is which individual or faction could be responsible for putting these stories \nin circulation and what the motivation was behind the literary borrowing between these \nstories. \n\nShared Episodes in the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Accounts: Literary Form and Life-Setting \n\nA fundamental step in Formkritik is to determine our narratives\u2019 form.101 The al-Raj\u012b\u02bf and \nBi\u02ber Ma\u02bf\u016bna stories attained significance and popularity as they mirrored the norms and \nconcerns of the community in which they were generated. To appropriately determine the \nnarratives\u2019 form would, therefore, be a useful guide to our tales\u2019 life-setting.102 As shown \nby Wansbrough, the s\u012bra nabawiyya encompasses some of Andre Jolles\u2019 \u201csimple forms\u201d \n(einfache Formen), each of which is characterized by a specific \u201cmental disposition\u201d103 \n(Geistesbesch\u00e4ftigung) and \u201cverbal gesture\u201d (Sprachgeb\u00e4rde).104 To take two pertinent \nexamples: The \u201clegend\u201d (Legende) reflects the need for heroic ideals and models, with its \nmental disposition being imitatio (emulation of shining moral and spiritual examples), \nand its verbal gesture being the typical constituents of saints\u2019 Vitae, for example, \ntorture instruments, a heavenly voice, etc. Another form, \u201csaga\u201d (Sage), is the result of a \n \n\n99.  Ibn Hish\u0101m, al-S\u012bra, 2:170; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:544; al-Bayhaq\u012b, Dal\u0101\u02beil, 3:336.\n100.  al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 3:234, 256; Akhb\u0101r al-dawla al-\u02bfAbb\u0101siyya, ed. A. A. Duri and \u02bf Abd al-Jabb\u0101r \n\nal-Mu\u1e6d\u1e6dalib\u012b (Beirut: D\u0101r al-\u1e6cal\u012b\u02bfa, 1391 AH), 232. Notably, the crucified body of M\u012btham al-Tamm\u0101r (the date \nseller) is said to have been stolen and subsequently buried by his fellow date sellers (Anthony, Crucifixion, 55).\n\n101.  George W. Coats, \u201cGenres: Why Should They Be Important for Exegesis,\u201d in Saga, Legend, Tale, Novella, \nFable: Narrative Forms in Old Testament Literature, ed. George W. Coats, 7\u201315 (Sheffield: JSOT Press, 1985), 9.\n\n102.  Graves, \u201cForm Criticism or a Rolling Corpus,\u201d 56.\n103.  Or \u201cmotive\u201d in Wansbrough\u2019s rendering (idem, The Sectarian Milieu, 33).\n104.  Ibid., 4; Pavlovitch, \u201cThe S\u012bra,\u201d 69.", "start_char_idx": 71153, "end_char_idx": 74137, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4f690d41-fe18-44a4-acd5-804240ac65da": {"__data__": {"id_": "4f690d41-fe18-44a4-acd5-804240ac65da", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "26ed317c-d41a-4ecc-a6b6-a24afe04fe24", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "692f3bf5e791b2eb9c2eed7425a908096233c67f654e7f33625fa47b5b77c41a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dcbf16d9-09b2-485e-99cb-e71252fb8ee4", "node_type": "1", "metadata": {}, "hash": "be56f89b399bd934b8acdc19517303016257afa2df9ca2c78944bcb929a5d3a6", "class_name": "RelatedNodeInfo"}}, "text": "Ibid., 4; Pavlovitch, \u201cThe S\u012bra,\u201d 69.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  287\n\npreoccupation with family, tribe, and blood kinship, with its characteristic Sprachgeb\u00e4rde \nbeing, for instance, the issue of inheritance.105 \n\nHowever, classifying a narrative under such common generic taxonomies is not always \na straightforward practice. Aside from the morphological criteria, there are subtler factors \nthat must likewise be taken into consideration (of particular significance among which is \nthe abovementioned Geistesbesch\u00e4ftigung).106 The task becomes all the more challenging in \nthe discipline of Islamic historiography, where the character of the s\u012bra\u2019s Sitz has brought \nabout a situation in which the genres are not always neatly demarcated.107 Thus, we see \nthat a not insignificant portion of the miracles (the distinguishing feature of Legende in \nJolles\u2019 definition) are recounted with the purpose of promoting familial and/or tribal glory.  \nThis holds true for both the miracles performed by the Prophet to show a Companion\u2019s \nmerits and the miracles performed by the Companions themselves. Naturally, such fa\u1e0d\u0101\u02beil \ntales are quite often replete with episodes featuring \u201cthe abolition of the boundary between \nthe supernatural and the natural,\u201d108 and they fully adopt the verbal gesture of Legende, \nbut in doing so the mental disposition of imitatio is either absent or very tenuous. Rather, \nGeistesbesch\u00e4ftigung of clan and consanguinity remains dominant in many of these \nfa\u1e0d\u0101\u02beil materials.109 The s\u012bra\u2019s \u201cextensive use of the basic form of the saga,\u201d110 along with \nthe frequent occurrence of \u201cfamily accounts\u201d in the Prophet\u2019s biography,111 have been \nstressed in previous scholarship. And this is the very point of which we should not lose \nsight when we want to categorize the s\u012bra\u2019s reports (including the ones having supernatural \nsub-narratives) under the customary typology of narrative forms.\n\nTellingly, the accounts of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna expeditions gravitate also toward \nSage, these narratives\u2019 inclusion of miraculous scenes and virtue materials notwithstanding. \nAs we shall see, both internal and external evidence testifies that the issue of family and \n\n105.  See Andr\u00e9 Jolles, Simple Forms, trans. Peter J. Schwartz (London: Verso, 2017), 19\u201367. On Legende see \nalso Edgar V. McKnight, What is Form Criticism? (Philadelphia, PA: Fortress Press, 1969), 24.\n\n106.  John J. Collins, \u201cIntroduction: Towards the Morphology of a Genre,\u201d Semeia 14 (1979): 1\u201320, at 1\u20132; \nRolf Knierim, \u201cReview of The Growth of the Biblical Tradition: The Form-Critical Method, by Klaus Koch,\u201d \nInterpretation 24 (1970): 243\u20138, at 247; Koch, The Growth of the Biblical Tradition, 151; Sweeney, \u201cForm Criticism: \nThe Question of the Endangered Matriarchs,\u201d 22. Also, see in this regard, Martin J. Buss, Biblical Form Criticism \nin its Context (Sheffield: Sheffield Academic Press, 1999), 15\u201316.\n\n107.  On the \u201coverlapping, or intersecting genres\u201d in the Islamic literary tradition, see Nancy Khalek, \u201c\u2018He \nWas Tall and Slender and His Virtues Were Numerous:\u2019 Byzantine Hagiographical Topoi and the Companions of \nMuhammad in Al-Azd\u012b\u2019s Fut\u016b\u1e25 al-Sh\u0101m,\u201d in Writing \u201cTrue Stories:\u201d Historians and Hagiographers in the Late \nAntique and Medieval Near East, ed. A. Papaconstantinou, M. Debi\u00e9, and H. Kennedy, 105\u201323 (Turnhout: Brepols, \n2010), 110.\n\n108.", "start_char_idx": 74100, "end_char_idx": 77535, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dcbf16d9-09b2-485e-99cb-e71252fb8ee4": {"__data__": {"id_": "dcbf16d9-09b2-485e-99cb-e71252fb8ee4", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4f690d41-fe18-44a4-acd5-804240ac65da", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "cf52481a7352407c0ab7c5a6680b92b7c1925f4136b36c7f11ede55aa432e25a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d5eb7bea-f01d-43d6-813b-4c4954b3b8ed", "node_type": "1", "metadata": {}, "hash": "2da9dd4f8eee36d5f1765f97f04ca69a9fab2b987ba1f795fb8d8d1a7c881bb5", "class_name": "RelatedNodeInfo"}}, "text": "108.  Dan Ben-Amos, Narrative Forms in the Haggadah: Structural Analysis (Bloomington, IN: Indiana \nUniversity, 1967), 87. Also cited in Anthony J. Saldarini, \u201c\u2018Form Criticism\u2019 of Rabbinic Literature,\u201d Journal of \nBiblical Literature 96, no. 2 (1977): 257\u201374, at 270\u20131.\n\n109.  See Roohi, \u201cBetween History and Ancestral Lore,\u201d 435\u20139.\n110.  Wansbrough, The Sectarian Milieu, 33; Pavlovitch, \u201cThe S\u012bra,\u201d 71. \n111.  Michael Lecker, \u201cThe Assassination of the Jewish Merchant Ibn Sunayna According to an Authentic \n\nFamily Account,\u201d in The Transmission and Dynamics of the Textual Sources of Islam: Essays in Honour of Harald \nMotzki, ed. N. Boekhoff-van der Voort, K. Versteegh, and J. Wagemakers, 181\u201396 (Leiden: Brill, 2011).\n\n\n\n288  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ntribe was integral in relaying the pious deeds of these stories\u2019 martyr-Companions, whose \nheroic feats were invoked, years after their death, by their offspring during the polemically \ncharged tribal muf\u0101kharas in the squares of Medina. Let us start with the hints within the \ntext itself. As is the case with a sizable fraction of the s\u012bra, the detailed tribal affiliations of \nour narratives\u2019 dramatis personae are introduced at the outset of the tales. It is possible, \ntherefore, to see Khubayb and \u02bf\u0100\u1e63im b. Th\u0101bit\u2019s episodes, for example, as Khubayb and \n\u02bf\u0100\u1e63im\u2019s Sagen. There is nonetheless more to it than that. The explicit references to the \nmatter of tribe and consanguinity are palpable enough in our reports that they do not \nescape the notice of even a half-acquainted modern reader (as opposed to the first-century \nMedinan audiences, who deeply breathed the atmosphere of a tribally segmented society). \nThus, in an episode of the Bi\u02ber Ma\u02bf\u016bna account, Anas b. M\u0101lik narrates the laudable Sage \nof his uncle (kh\u0101l), \u1e24ar\u0101m b. Mil\u1e25\u0101n, and elsewhere there are ample clues in the story \nthat render it a Sage of the larger tribal group of An\u1e63\u0101r (known also as \u201cSons of Qayla\u201d).112  \nWe shall now turn to the historical evidence on our stories\u2019 Sitz that argues in favor of their \nidentification as Sage. \n\nAs Juynboll has demonstrated, \u201cmost traditions brought into circulation by certain \ntraditionists in early Islam prompted contemporary or later traditionists, who were the \nadherents or, the case so being, adversaries of the former, to proliferate their own, more or \nless closely related, traditions.\u201d113 As regards the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna narratives, real-life \ntribal rivalries have gone hand in hand with the proliferation of fa\u1e0d\u0101\u02beil motifs in the domain \nof historiography. What we have here, as will be argued, is a case of back-projection into \nthe Prophet\u2019s history of fa\u1e0d\u0101\u02beil traditions by members of the Aws (more precisely, the \u02bfAmr \nb.", "start_char_idx": 77531, "end_char_idx": 80276, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d5eb7bea-f01d-43d6-813b-4c4954b3b8ed": {"__data__": {"id_": "d5eb7bea-f01d-43d6-813b-4c4954b3b8ed", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dcbf16d9-09b2-485e-99cb-e71252fb8ee4", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "5cc385179e96e3d2e2a6d75b33171c7e55ea4cb40760373430067a54bd1046d5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3c7d864b-f374-488d-8ec2-22fda3d3135c", "node_type": "1", "metadata": {}, "hash": "69e7dff06202b69120a1e13c45090dcb1cd8790c6823ba901580fdcdcda2506d", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAwf subdivision) and the Khazraj (more specifically, the Ban\u016b Najj\u0101r branch) to bolster \ntheir claim of superiority in the formative period of Islam.114 \n\nMembers of the Aws and the Khazraj tribes constituted, as Arafat has observed, the \nmajority amongst the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna expeditions, respectively.115 The most famous \nmartyrs of al-Raj\u012b\u02bf, i.e., Khubayb and \u02bf\u0100\u1e63im b. Th\u0101bit, upon whose characters the sources\u2019 \nglorifying traditions almost exclusively centered, belonged to \u02bfAmr b. \u02bfAwf.116 Similarly, as a \n\n112.  See below in this section.\n113.  Juynboll, \u201cShu\u02bfba b. al-\u1e24ajj\u0101j,\u201d 193.\n114.  The Aws and the Khazraj were two major Medinan tribal groups that were called Ban\u016b Qayla (after \n\ntheir eponymous mother) in pre-Islamic times, but were designated as the An\u1e63\u0101r (\u201cthe helpers\u201d) following \nMu\u1e25ammad\u2019s immigration to Medina. On the Aws\u2019 and the Khazraj\u2019s subdivisions, see Watt, Muhammad at \nMedina, 154; Michael Lecker, Muslims, Jews, and Pagans: Studies on Early Islamic Medina (Leiden: Brill, 1995), \n5, 7. \n\n115.  Arafat, \u201cThe Development of a Dramatic Theme,\u201d 16, 28. Arafat, however, generally speaks of the \npreponderance of the Aws and the Khazraj in these expeditions and does not refer specifically to Najj\u0101r and \n\u02bfAmr b. \u02bfAwf. Moreover, he asserts that \u201cthe group [sent to al-Raj\u012b\u02bf] included none from the Khazraj,\u201d which is at \nodds with the traditional material, for only one member of the Khazraj, i.e., Zayd b. al-Dathinna, was reportedly \namong the participants of this expedition. On him, see Ibn Hish\u0101m, al-S\u012bra, 2:170; Ibn \u02bfAbd al-Barr, al-Ist\u012b\u02bf\u0101b, \n2:553; Ibn \u1e24azm, Jamharat ans\u0101b al-\u02bfarab (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1983), 375. \n\n116.  The great reverence shown by the tradition towards \u02bf\u0100\u1e63im b. Th\u0101bit likely has much to do with his \nfamily relations with prominent political figures. He was the maternal uncle of \u02bf\u0100\u1e63im b. \u02bfUmar b. al-Kha\u1e6d\u1e6d\u0101b and \nthe latter was the maternal ancestor of the Umayyad caliph \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz (Ibn al-Ath\u012br, Usd al-gh\u0101ba, \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  289\n\nglance at the biographical sources reveals, the members of the Ban\u016b Najj\u0101r were noticeably \nmore numerous amongst the participants in the Bi\u02ber Ma\u02bf\u016bna raid.117 It has been reported \nthat: \u201cFor no other Companions of his did the Prophet lament as he did for the people \nof Bi\u02ber Ma\u02bf\u016bna (a\u1e63\u1e25\u0101b Bi\u02ber Ma\u02bf\u016bna).\u201d118 The pronounced pro-Najj\u0101r\u012b/Khazraj\u012b tendency of \nthis tradition comes to light when one takes into account the overwhelming numerical \npreponderance of the Najj\u0101r (and the Khazraj in general) at the day of Bi\u02ber Ma\u02bf\u016bna.", "start_char_idx": 80277, "end_char_idx": 82918, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3c7d864b-f374-488d-8ec2-22fda3d3135c": {"__data__": {"id_": "3c7d864b-f374-488d-8ec2-22fda3d3135c", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d5eb7bea-f01d-43d6-813b-4c4954b3b8ed", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "b8f3977992ab0dfcc37491ae91068c78a7db57ade5ef174c4bd4392d054ba3e7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "99c1f0b0-cb92-4653-8d97-4d756fb8ea8b", "node_type": "1", "metadata": {}, "hash": "5c70250bb065953d42c8a02d58acbf5fd828025a258a10d9ad710d1b9cfe1dee", "class_name": "RelatedNodeInfo"}}, "text": "Moreover, of the Companions whose alleged great exploits are recounted in the reports of \nBi\u02ber Ma\u02bf\u016bna, two Khazraj\u012bs, namely \u1e24ar\u0101m b. Mil\u1e25\u0101n (of the Najj\u0101r) and al-Mundhir b. \u02bfAmr \n(of the S\u0101\u02bfida with maternal kinship with the Najj\u0101r119) take centre stage. The virtues of the \nso-called qurr\u0101\u02be (reciters) who were slain at Bi\u02ber Ma\u02bf\u016bna have been reported in various s\u012bras \nand \u1e25ad\u012bth collections on the authority of Anas b. M\u0101lik, himself a Najj\u0101r\u012b, who held these \nqurr\u0101\u02be, most particularly his uncle (kh\u0101l), \u1e24ar\u0101m b. Mil\u1e25\u0101n, in great esteem.120 Having been \nraised to the status of saint-like figures, the qurr\u0101\u02be are described in the following terms: \n\nWhen it was evening they would gather on a side of Medina, studying together and \npraying, until it was dawn. They would gather fresh water and firewood and bring it \nto the rooms of the Messenger of God. Their families thought that they were in the \nmosque, while the people in the mosque thought that they were with their families.121 \n\nThe other participant of Bi\u02ber Ma\u02bf\u016bna to be highly venerated in the tradition is al-Mundhir \nb. \u02bfAmr, to whom the Prophet is said to have given the epithet al-mu\u02bfniq li-yam\u016bt,  \n\u201cThe quick to seek death (viz., martyrdom).\u201d122\n\nIt should be clear by now that the \u02bfAmr b. \u02bfAwf and Ban\u016b Najj\u0101r played the most active \npart at al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna respectively, or, at any rate, the tradition tended to single \nthem out for extravagant praise. We may reasonably assume, therefore, that later tradents \nfrom these tribes would have incorporated similar fa\u1e0d\u0101\u02beil motifs into their al-Raj\u012b\u02bf and \n\n3:11; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 1:428; Ibn \u1e24azm, Jamharat ans\u0101b al-\u02bfarab, 152; Ibn Sa\u02bfd, al-\u1e6cabaq\u0101t, 5:253; \nAnthony, Muhammad and the Empires of Faith, 129). \u02bf\u0100\u1e63im b. \u02bfUmar\u2019s mother, Jam\u012bla bt Th\u0101bit is reported to \nhave divorced \u02bfUmar and married a man from her own clan (\u1e0cubay\u02bfa b. Zayd of \u02bfAmr b. \u02bfAwf) named Yaz\u012bd b. \nJ\u0101riya. \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz seems to have been on good terms with some of his maternal kin from \u1e0cubay\u02bfa \nb. Zayd, as he appointed \u02bfAbd al-Ra\u1e25m\u0101n b. Yaz\u012bd b. J\u0101riya (i.e., the maternal brother of \u02bf\u0100\u1e63im b. \u02bfUmar) as the \nq\u0101\u1e0d\u012b of Medina (Ibn Sa\u02bfd, al-\u1e6cabaq\u0101t, 5:62; Ibn \u1e24ajar al-\u02bfAsqal\u0101n\u012b, Tahdh\u012bb al-tahdh\u012bb [Beirut: D\u0101r al-Fikr, 1984], \n6:267). \n\n117.  As far as this author was able to count in various biographical compendia, there were fourteen Najj\u0101r\u012b \nparticipants at Bi\u02ber Ma\u02bf\u016bna.", "start_char_idx": 82920, "end_char_idx": 85320, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "99c1f0b0-cb92-4653-8d97-4d756fb8ea8b": {"__data__": {"id_": "99c1f0b0-cb92-4653-8d97-4d756fb8ea8b", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3c7d864b-f374-488d-8ec2-22fda3d3135c", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "1f28aecfe5d11bad4b5ce49c06f89883e9c3f1aa94c9c356bdde492c31d15926", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cb40e2c6-37d2-443e-8229-7b2b8a3316ca", "node_type": "1", "metadata": {}, "hash": "1cfc32a42602e6028a0d59344abbfb70c141a8a40f4f5f79e3ec0b62dbb4fc4f", "class_name": "RelatedNodeInfo"}}, "text": "They can be said to have clearly outnumbered the members of other tribes viz., \nNab\u012bt of the Aws (with three participants), S\u0101\u02bfida of the Khazraj (one), Zurayq of the Khazraj (four), \u02bfAmr b. \u02bfAwf \nof the Aws (two, including a member and a client), and the Muh\u0101jir\u016bn (four). While this reckoning makes no \nclaim for exhaustiveness, it sufficiently demonstrates the numerical majority of the Najj\u0101r (and also the Khazraj \nin general) in comparison with other tribes at Bi\u02ber Ma\u02bf\u016bna.\n\n118.  Ibn \u1e24anbal, Musnad, 3:111; Ma\u02bfmar b. R\u0101shid, al-Magh\u0101z\u012b, 110. See also al-Bayhaq\u012b, Dal\u0101\u02beil, 3:345.\n119.  See Arafat, \u201cThe Development of a Dramatic Theme,\u201d 15. \n120.  Ibn \u1e24anbal, Musnad, 3:270; Ma\u02bfmar b. R\u0101shid, al-Magh\u0101z\u012b, 110; Ibn Sa\u02bfd, al-\u1e6cabaq\u0101t, 3:390; Muslim, \n\n\u1e62a\u1e25\u012b\u1e25, 6:45.\n121.  al-W\u0101qid\u012b, al-Magh\u0101z\u012b (trans. Faizer), 1:169. \n122.  Ibn Hish\u0101m, al-S\u012bra, 2:184; al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:348. \n\n\n\n290  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nBi\u02ber Ma\u02bf\u016bna accounts to articulate the notion that their tribal background was no less \npraiseworthy than that of their rivals. Remarkably, the tribally motivated concoction of the \nanalogous \u201cvirtue\u201d material in the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna stories is not a mere supposition \nimplied by the sources, as there is direct evidence that one of the Companions to whom the \naccounts of these expeditions ascribe spectacular feats and great miracles is in fact the very \nfigure whose name is invoked elsewhere in the context of Aws\u2013Khazraj, An\u1e63\u0101r\u2013Quraysh, and \nMu\u1e0dar\u2013Yemen,123 disputations and muf\u0101kharas, where each tribal entity strives to eulogize \ntheir ancestors, and in doing so, to substantiate their superior status at the dawn of Islam. \nUndoubtedly, this kind of representation by the traditionists of the past was in line with, \nand hence deeply tinged by, their contemporary needs and concerns. Put another way, one \nof the manifestations of sectarian feuds at the time of the s\u012bra\u2019s collection and compilation \n(the late first and early second centuries of the Islamic era) was the attribution by differing \nfactions of extraordinary fa\u1e0d\u0101\u02beil to their progenitors and bragging about these alleged \nvirtues in the face of the opposing party. Perusal of these muf\u0101khara materials is revealing \nin terms of the elucidation of the true nature of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna stories. It is \nreported that: \n\nThe Aws and the Khazraj boasted over one another (iftakharat al-Aws wa-l-Khazraj).", "start_char_idx": 85321, "end_char_idx": 87753, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cb40e2c6-37d2-443e-8229-7b2b8a3316ca": {"__data__": {"id_": "cb40e2c6-37d2-443e-8229-7b2b8a3316ca", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "99c1f0b0-cb92-4653-8d97-4d756fb8ea8b", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "baae6dc51d53e9f37126fd00597a462807f27c23a9cb17173922f404f6b3b788", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "66fb2bea-255c-4805-9db7-dba7b4cff30c", "node_type": "1", "metadata": {}, "hash": "1ea0f7c46c3dbadb82eed00e3372b85d42882a6abcdfbfa235bebee080db2a40", "class_name": "RelatedNodeInfo"}}, "text": "The Aws said, \u201cFrom us is \u1e24an\u1e93ala b. Ab\u012b \u02bf\u0100mir, the one washed by the angels (ghas\u012bl \nal-mal\u0101\u02beika), and from us is the one protected by the wasps (man \u1e25amathu al-dabr, \ni.e.,\u02bf\u0100\u1e63im b. Th\u0101bit),124 and from us is the one at whose death the throne shook (Sa\u02bfd b. \nMu\u02bf\u0101dh) and from us is the one whose testimony was equivalent to the testimonies of \ntwo men (Khuzayma b. Th\u0101bit).\u201d The Khazraj then said, \u201cFrom us are the four men who \ncollected the Qur\u02be\u0101n during the lifetime of the Prophet: Ubayy b. Ka\u02bfb, Mu\u02bf\u0101dh b. Jabal, \nZayd b. Th\u0101bit, and Ab\u016b Zayd.\u201d125 \n\nThe symbolic scene of the Aws\u2019 invocation of, among others, \u02bf\u0100\u1e63im b. Th\u0101bit in front of \ntheir arch-rivals, the Khazraj, contains a valuable clue as to the significance for the Aws of \nthis figure in the context of their rivalries with the Khazraj.126 It is worth highlighting that \n\n123.  The Islamic genealogists categorize the Arabs as the sons of Ism\u0101\u02be\u012bl (northerners) and the sons of \nQa\u1e25\u1e6d\u0101n (southerners). The latter group was also referred to as al-Yamaniyya (Yemenis). Of the northerners, the \nmost prominent subdivision was the progeny of one of Ism\u0101\u02be\u012bl\u2019s descendants named Mu\u1e0dar. The Qaysiyya, the \ndescendants of Qays, one of Mu\u1e0dar\u2019s offspring, also received specific attention in the sources, see Patricia Crone, \n\u201cWere the Qays and Yemen of the Umayyad Period Political Parties?\u201d Der Islam 71, no. 1 (1994): 1\u201357, at 2.\n\n124.  He is reported as saying in his last moments, \u201cO God, I defended your religion from the first light, so \nprotect my flesh at the end of the day.\u201d In fulfillment of his aspiration, God sends a swarm of wasps to prevent \nthe polytheists from getting access to his body; see al-W\u0101qid\u012b, al-Magh\u0101z\u012b (trans. Faizer), 1:174.\n\n125.  This tradition appears with minor variants in al-\u1e6cabar\u0101n\u012b, al-Mu\u02bfjam al-kab\u012br, ed. \u1e24amd\u012b \u02bfAbd al-Maj\u012bd \n(Beirut: 1404 AH), 4:10; Ibn \u02bfAbd al-Barr, al-Ist\u012b\u02bf\u0101b, 1:382; Ibn al-Ath\u012br, Usd al-gh\u0101ba, 5:128; Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh \nmad\u012bnat Dimashq, 16:368.\n\n126.  There is ample evidence that the pre-Islamic Aws-Khazraj feuds endured well into the Islamic period; \nsee Hasson, \u201cContributions \u00e0 l\u2019\u00e9tude des Aws et des \u1e2aazra\u01e7,\u201d 29\u201331. See also Ab\u016b al-Faraj al-I\u1e63fah\u0101n\u012b, Kit\u0101b \nal-Agh\u0101n\u012b (Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, n.d.), 3:29, where the renowned singer of the Umayyad period, \n\u1e6cuways (d. 92/711), is said to have renewed by his provocative verses the hostilities between the Aws and the \nKhazraj. It is by no means surprising, then, that such a drawn-out conflict would have left its vestiges on the", "start_char_idx": 87755, "end_char_idx": 90278, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "66fb2bea-255c-4805-9db7-dba7b4cff30c": {"__data__": {"id_": "66fb2bea-255c-4805-9db7-dba7b4cff30c", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cb40e2c6-37d2-443e-8229-7b2b8a3316ca", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "87702ef8e7b6eeb34f95b01759a23f1fa8e3f461918761e56effd1e4bbe14864", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8218c030-5211-4c0d-93d9-a4f9474f8b79", "node_type": "1", "metadata": {}, "hash": "e988e4069c288b5b74d3fbf505a895a8e4d6e21822eed14e5cc155a5e4b0ec35", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  291\n\namong the Companions mentioned in this tradition, both the \u02bfAmr b. \u02bfAwf and Najj\u0101r have \ntwo representatives. \u02bf\u0100\u1e63im and \u1e24an\u1e93ala belonged to the former, and Ubayy b. Ka\u02bfb and Zayd \nb. Th\u0101bit were from the latter.127 No doubt, these invocations were intended to resonate \nwith, and had a clear meaning for, their contemporary Medinan audiences. \n\nSome genealogical remarks would be useful here to explicate the tribal interests behind \nthe aggrandizement of \u02bf\u0100\u1e63im and \u1e24an\u1e93ala, and also Khubayb. \u02bf\u0100\u1e63im b. Th\u0101bit belonged to \nthe \u1e0cubay\u02bfa b. Zayd clan of \u02bfAmr b. \u02bfAwf. Of the same clan was \u1e24an\u1e93ala al-Ghas\u012bl, who was \nalso \u02bf\u0100\u1e63im b. Th\u0101bit\u2019s maternal uncle.128 Given the prominence of matrilineal ties in Arabian \nsociety,129 it is easy to see why the names of \u02bf\u0100\u1e63im b. Th\u0101bit and \u1e24an\u1e93ala al-Ghas\u012bl came to \nbe so firmly associated with each other in the tradition. The renowned An\u1e63\u0101r\u012b poet of the \nUmayyad period, al-A\u1e25wa\u1e63 (d. ca. 105/723), who was of \u02bf\u0100\u1e63im b. Th\u0101bit\u2019s progeny,130 boasts \nin a poem of his \u201cfather\u201d (i.e.,\u02bf\u0100\u1e63im) \u201cwhose flesh the wasps protected\u201d and of his \u201cuncle\u201d \n(kh\u0101l) \u201cwho was washed by the angels.\u201d131 Tellingly, \u02bf\u0100\u1e63im b. Th\u0101bit\u2019s wife was of the Ban\u016b \nJa\u1e25jab\u0101, a clan of the \u02bfAmr b. \u02bfAwf, of which Khubayb was a member.132 Due to the bonds \nof kinship on both the maternal and paternal side, \u02bf\u0100\u1e63im b. Th\u0101bit\u2019s offspring had ample \nreason to extol \u02bf\u0100\u1e63im and Khubayb, leaving us with an image of saintly martyrs whose \nhistorical characters have been buried underneath the overlays of pious inventions. \n\nWhat renders the hypothesis of the \u02bfAmr b. \u02bfAwf\u2013Najj\u0101r rivalry all the more tenable is \nthe fact that the parallelism in the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna stories is not the sole example of \nthese tribes\u2019 vying with one another in the realm of literature. There are more instances of \n\u02bfAmr b. \u02bfAwf\u2013Najj\u0101r polemics, including their both claiming one and the same \u201cvirtue\u201d for \ntheir own tribe. The identification of the mosque alluded to in Q 9:108 (\u201cthe mosque founded \nupon god-fearing\u201d), as Lecker aptly notes, has provoked considerable controversy amongst \n\u201cthe Aws and Khazraj, or perhaps more specifically, the \u02bfAmr b. \u02bfAwf and the Najj\u0101r.\u201d  \nThe mosque in question, according to the \u201cAws/\u02bfAmr b. \u02bfAwf claim,\u201d is the Qub\u0101\u02be mosque, \n \n\nhistoriography of formative Islam. \n127.", "start_char_idx": 90283, "end_char_idx": 92683, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8218c030-5211-4c0d-93d9-a4f9474f8b79": {"__data__": {"id_": "8218c030-5211-4c0d-93d9-a4f9474f8b79", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "66fb2bea-255c-4805-9db7-dba7b4cff30c", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "316c0c41608aeddb469cc209c784e8c0703b290866925ab54a26f6cdd16fd4a8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "77e4575a-27a7-4ae4-afe2-4067c674fdf3", "node_type": "1", "metadata": {}, "hash": "74cf62ed7e0c380726a85fbc86275daadde683e747e3e2ce7a5d28f62b2ab305", "class_name": "RelatedNodeInfo"}}, "text": "127.  On \u02bf\u0100\u1e63im and \u1e24an\u1e93ala\u2019s lineage, see, for example, Ibn \u02bfAbd al-Barr, al-Ist\u012b\u02bf\u0101b, 2:779, and Ibn al-Ath\u012br, \n\nUsd al-gh\u0101ba, 1:543; and on Ubayy and Zayd, see Ibn \u02bfAbd al-Barr, al-Ist\u012b\u02bf\u0101b, 1:65, and Ibn al-Ath\u012br, Usd al-gh\u0101ba, \n2:126. \n\n128.  See Ibn \u1e24azm, Jamharat ans\u0101b al-\u02bfarab, 333.\n129.  On the somewhat undervalued \u201csignificance of matrilineal kinship and marital links,\u201d see Asad Q. Ahmed, \n\nThe Religious Elite of the Early Islamic \u1e24ij\u0101z: Five Prosopographical Case Studies (Oxford: Prosopographica et \nGenealogica, 2011), 12\u201313. See also Watt, Muhammad at Medina, 273, who observes that \u201cthe material on which \nwe are dependent was written down at a time when the patrilineal system had superseded the matrilineal, and \nthat the writers therefore tend to exaggerate the patrilineal features.\u201d \n\n130.  He was \u02bfAbd All\u0101h b. Mu\u1e25ammad b. \u02bfAbd All\u0101h b. \u02bf\u0100\u1e63im b. Th\u0101bit; see Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat \nDimashq, 32:198; al-I\u1e63fah\u0101n\u012b, Kit\u0101b al-Agh\u0101n\u012b, 4:411; Ibn Qutayba al-D\u012bnawar\u012b, Kit\u0101b al-Shi\u02bfr wa-l-shu\u02bfar\u0101, \ned. A\u1e25mad Mu\u1e25ammad Sh\u0101kir (Cairo: D\u0101r al-\u1e24ad\u012bth, 2006), 1:509. On him see also Everett K. Rowson, \u201cThe \nEffeminates of Early Medina,\u201d Journal of the American Oriental Society 111, no. 4 (1991): 671\u201393, at 686\u201392. \n\n131.  al-I\u1e63fah\u0101n\u012b, Kit\u0101b al-Agh\u0101n\u012b, 4:411; al-Bakr\u012b, Mu\u02bfjam m\u0101 ista\u02bfjam, ed. M. al-Saqq\u0101 (Beirut: \u02bf \u0100lam al-Kutub, \n1403 AH), 2:642. \n\n132.  Ibn Sa\u02bfd, al-\u1e6cabaq\u0101t, 3:352; Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, 32:198. On the \u201cclosely-knit\u201d clan of \nBan\u016b Ja\u1e25jab\u0101, see Watt, Muhammad at Medina, 162.\n\n\n\n292  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nwhile on the basis of the \u201cKhazraj/Najj\u0101r contention\u201d it is none other than \u201cthe Mosque of \nthe Prophet, which was on Khazraj\u012b soil.\u201d 133 \n\nThe roots of the controversy that shrouds the evidence concerning the leadership of the \nAn\u1e63\u0101r at the battle of al-\u1e24arra must likewise be sought in \u02bfAmr b. \u02bfAwf\u2013Najj\u0101r antagonism. \nIt is not coincidental that while certain accounts mention \u02bfAbd All\u0101h b. \u1e24an\u1e93ala al-Ghas\u012bl \n (of \u02bfAmr b. \u02bfAwf) as commanding the An\u1e63\u0101r, other reports speak of Mu\u1e25ammad b.", "start_char_idx": 92679, "end_char_idx": 94754, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "77e4575a-27a7-4ae4-afe2-4067c674fdf3": {"__data__": {"id_": "77e4575a-27a7-4ae4-afe2-4067c674fdf3", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8218c030-5211-4c0d-93d9-a4f9474f8b79", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "f358006630e2201e023ee45f288bc8d4c083b1bc583b405735972b431f3cb09d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b68e11c9-93ff-468c-af60-b78d27d01ffc", "node_type": "1", "metadata": {}, "hash": "0ae46d5ddbd73867d8b6623e0ca2ed9d93ca7bada019551b52574d39dd26fb22", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfAmr b. \n\u1e24azm (of Najj\u0101r) as having been the An\u1e63\u0101r\u2019s commander.134 \n\nThe final, and perhaps most vivid, exemplification of deep-seated \u02bfAmr b. \u02bfAwf\u2013Najj\u0101r \nrancor lies in the bitter accusation of complicity in the murder of \u02bfUthm\u0101n b. \u02bfAff\u0101n leveled \nby \u02bfAmr b. \u02bfAwf against the Najj\u0101r. Particularly noteworthy in this respect are the elegies \non \u02bfUthm\u0101n, allegedly recited by \u1e24ass\u0101n b. Th\u0101bit, the famous poet of the Ban\u016b Najj\u0101r.135 \nIn one of these poems, he rebukes his own tribe, the Najj\u0101r, for their treachery against \n\u02bfUthm\u0101n and expressly lauds the \u02bfAmr b. \u02bfAwf for \u201cfulfilling their vow\u201d (awfat Ban\u016b \u02bfAmr \nb. \u02bfAwf nadhrah\u0101 wa-talawwathat ghadran Ban\u016b al-Najj\u0101r).136 The historical background \nof the poem is of great importance. The reason for \u1e24ass\u0101n praising \u02bfAmr b. \u02bfAwf and \nlampooning his own tribe is their supposed role in the circumstances surrounding the \nassassination of the third caliph. During the siege of \u02bfUthm\u0101n, it is reported that al-Zubayr \nsent his client to the caliph to inform him of his loyalty and that of the Ban\u016b \u02bfAmr b. \u02bfAwf \ntowards the caliph, and of \u02bfAmr b. \u02bfAwf\u2019s consent to defend \u02bfUthm\u0101n against the besiegers.  \nThe attackers, however, killed \u02bfUthm\u0101n before the \u02bfAmr b. \u02bfAwf arrive.137 The rebels are said \nto have broken the siege and reached the caliph through the house of \u02bfUthm\u0101n\u2019s neighbor, \n\u02bfAmr b. \u1e24azm (of the Najj\u0101r).138 In another poem, \u1e24ass\u0101n addresses Zayd b. Th\u0101bit, the \n\u201cchief of Ban\u016b al-Najj\u0101r,\u201d and asks him to protect his people from committing a grievous \nsin (viz., the caliph\u2019s murder).139 Arafat adduces a persuasive body of evidence that calls the \n\n133.  Lecker, Muslims, Jews, and Pagans, 79. \n134.  As for \u02bfAbd All\u0101h b. \u1e24an\u1e93ala, see al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 5:324; al-Ya\u02bfq\u016bb\u012b, Ta\u02ber\u012bkh (Beirut: \n\nD\u0101r \u1e62\u0101dir, n.d.), 2:251; Ibn Sa\u02bfd, al-\u1e6cabaq\u0101t, 5:49; Gernot Rotter, Die Umayyaden und der Zweite B\u00fcrgerkrieg \n(680\u2013692) (Wiesbaden: Deutsche Morgenl\u00e4ndische Gesellschaft, 1982), 47. On Mu\u1e25ammad b. \u02bfAmr b. \u1e24azm, \nsee Ibn \u1e24ibb\u0101n, Kit\u0101b al-Thiq\u0101t (Hyderabad: D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, n.d.), 5:347; Ibn \u1e24ajar, Tahdh\u012bb \nal-tahdh\u012bb, 9:329. On the contradictory nature of the evidence on the An\u1e63\u0101r\u2019s leadership at the battle of al-\u1e24arra, \nsee Lecker, Muslims, Jews, and Pagans, 111.\n\n135.  \u1e24ass\u0101n b. Th\u0101bit is the most famous of several Companions reputed for their poetic career.", "start_char_idx": 94755, "end_char_idx": 97109, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b68e11c9-93ff-468c-af60-b78d27d01ffc": {"__data__": {"id_": "b68e11c9-93ff-468c-af60-b78d27d01ffc", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "77e4575a-27a7-4ae4-afe2-4067c674fdf3", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "64e5862983f7fe66197ce506176d1c40627723713bceb23dcb806aaa15847a70", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8dd2aeed-c840-47c9-986e-f449fcafe9ec", "node_type": "1", "metadata": {}, "hash": "74731b14c0bee78000cd0bb3c291a3bb119cc318dcb31e29fe4822fc62b3d9d4", "class_name": "RelatedNodeInfo"}}, "text": "While \ntraditionally known as Mu\u1e25ammad\u2019s \u201cpoet laureate,\u201d \u1e24ass\u0101n had reportedly attained considerable fame already \nduring the J\u0101hiliyya, composing panegyrics for the Lakhmid and Ghass\u0101nid kings. See Walid Arafat, \u201c\u1e24ass\u0101n b. \nTh\u0101bit,\u201d in Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al. (Leiden: Brill, 1954\u20132009).\n\n136.  Walid Arafat, \u201cThe Historical Background to the Elegies on \u02bfUthm\u0101n b. \u02bfAff\u0101n,\u201d Bulletin of the School of \nOriental and African Studies 33, no.1 (1970): 276\u201382, at 277; \u1e24ass\u0101n b. Th\u0101bit, D\u012bw\u0101n, ed. W. Arafat (London: E. J. \nW. Gibb Memorial Series, 1971), no. CLVII; Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, 39:542. \n\n137.  Arafat, \u201cThe Historical Background,\u201d 281; Wilfred Madelung, The Succession to Muhammad: A Study of \nthe Early Caliphate (Cambridge: Cambridge University Press, 2004), 105.\n\n138.  Ibn Shabba, Ta\u02ber\u012bkh al-Mad\u012bna al-munawwara, ed. Fah\u012bm Mu\u1e25ammad Shalt\u016bt (Beirut: D\u0101r al-Fikr, 1410 \nAH), 4:1279; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, 5:591; Arafat, \u201cThe Historical Background,\u201d 281; Madelung, The \nSuccession, 128, 374. \n\n139.  Arafat, \u201cThe Historical Background,\u201d 277.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  293\n\nascription of these poems to \u1e24ass\u0101n into question. According to Arafat, the forger betrays \nhis ulterior intentions when he forgets \u201chow illogical it would be for \u1e24ass\u0101n to slander his \nown tribe so viciously on such feeble grounds, to praise an Awsite clan without a very good \ncause.\u201d140 It is almost certain that the panegyric poetry in praise of the \u02bfAmr b. \u02bfAwf is not \nrecited by the Najj\u0101r\u012b \u1e24ass\u0101n, but by a forger from \u02bfAmr b. \u02bfAwf, who shows his hand by the \nfulsome admiration he expresses for his own clan. This artificial glorification of the \u02bfAmr b. \n\u02bfAwf by \u1e24ass\u0101n is likewise discernable in the narratives of al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna, which \nare embellished by a large number of \u1e24ass\u0101n\u2019s tragic elegies on Khubayb, a man of \u02bfAmr b. \n\u02bfAwf with no kinship to the poet, but contain only \u201cone line in one poem\u201d in lamentation of \nal-Mundhir b. \u02bfAmr, a man from the Khazraj who was \u1e24ass\u0101n\u2019s maternal cousin.141 \n\nThe true provenance of the elegies on \u02bfUthm\u0101n is unveiled by a vituperative poem \ncomposed by al-A\u1e25wa\u1e63, \u02bfAmr b. \u02bfAwf\u2019s famous poet. He says: \u201cDo not be moved with pity \nfor a \u1e24azm\u012b if you see poverty in him or even if the \u1e24azm\u012b has been thrown into the fire.", "start_char_idx": 97110, "end_char_idx": 99503, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8dd2aeed-c840-47c9-986e-f449fcafe9ec": {"__data__": {"id_": "8dd2aeed-c840-47c9-986e-f449fcafe9ec", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b68e11c9-93ff-468c-af60-b78d27d01ffc", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "669910a220f7fcf7e5690c1bccb5a6f7dfdb7bd0c2517edc097a44e13cde3afb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f6f44a0b-3d96-4c12-bb36-2831572406f7", "node_type": "1", "metadata": {}, "hash": "08bcd5d53258701ee3c5d874155a8a9ab32dee8ff6c83a1f26823ba20ab97bf2", "class_name": "RelatedNodeInfo"}}, "text": "Those who pricked the mule of Marw\u0101n at Dh\u016b Khushub, the invaders of \u02bfUthm\u0101n\u2019s house.\u201d142 \nThus the very allegation of treachery that (Pseudo-)\u1e24ass\u0101n makes against the Ban\u016b Najj\u0101r \n(more specifically against the \u1e24azm\u012bs) is the central thread of al-A\u1e25wa\u1e63\u2019 satiric verse.  \nThis does not seem to leave room for doubt that the severe reprimand that the Najj\u0101r \nreceive in the elegies on \u02bfUthm\u0101n is to be attributed to a forger from the \u02bfAmr b. \u02bfAwf,143 \nwho simply put his words into the mouth of the prestigious poet of the Ban\u016b Najj\u0101r, \u1e24ass\u0101n \nb. Th\u0101bit.144 \n\n140.  Ibid., 282. \n141.  Arafat, \u201cThe Development of a Dramatic Theme,\u201d 19.\n142.  al-\u1e6cabar\u012b, The History of al-\u1e6cabar\u012b, vol. 29, Al-Man\u1e63\u016br and al-Mahd\u012b: A.D. 763\u2013786/A.H. 146\u2013169, trans. \n\nHugh Kennedy (Albany, NY: State University of New York Press, 1990), 125. The poem is attested likewise in \nal-I\u1e63fah\u0101n\u012b, Kit\u0101b al-Agh\u0101n\u012b, 1:54; Ibn Shabba, Ta\u02ber\u012bkh al-Mad\u012bna, 4:1279.\n\n143.  Some (though not all) of the sources maintain that these verses belonged originally to a poet of Tam\u012bm \nwhose poem \u1e24ass\u0101n ascribed to himself (tana\u1e25\u1e25ala); see, for example, Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, \n39:542. However, it is hardly credible that a Tam\u012bm\u012b poet would have engaged in polemical controversies \nbetween the Medinan tribes. This is hardly what one would envisage as regards Arabian tribal society. Given \nthat these verses tally perfectly with the late first-/seventh-century satiric poems recited by a member of \u02bfAmr \nb. \u02bfAwf to denigrate the Ban\u016b Najj\u0101r, it makes much more sense to attribute them to a later source belonging to \nthe \u02bfAmr b. \u02bfAwf tribe.\n\n144.  On the traces of professional forgeries in the s\u012bra\u2019s poems, attributed to various early Islamic figures, \nincluding \u1e24ass\u0101n, see Walid Arafat, \u201cAn Aspect of the Forger\u2019s Art in Early Islamic Poetry,\u201d Bulletin of the School \nof Oriental and African Studies 28, no. 3 (1965): 476\u201382, at 478; idem, \u201cThe Historical Significance of Later An\u1e63\u0101r\u012b \nPoetry \u2013 I,\u201d Bulletin of the School of Oriental and African Studies 29, no. 1 (1966): 1\u201311. Towards the end of his \nreview of the edition of \u1e24ass\u0101n b. Th\u0101bit\u2019s D\u012bw\u0101n edited by Arafat, Kister offers some critical hints on Arafat\u2019s \nassessment of An\u1e63\u0101r\u012b poetry. While Kister\u2019s criticism is on the whole justifiable, one of the points he raises \ndeserves comment. He asserts that \u201ca poem that contains boasting with regard to the ancestors of the An\u1e63\u0101r \ndoes not necessarily indicate that the poem is forged\u201d (Meir Jacob Kister, \u201cOn a New Edition of the D\u012bw\u0101n of \n\u1e24ass\u0101n b. Th\u0101bit,\u201d Bulletin of the School of Oriental and African Studies 39 [1976]: 265\u201386, at 284\u20136). A priori, \nthere would seem to be no reason to impugn Kister\u2019s contention.", "start_char_idx": 99506, "end_char_idx": 102208, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f6f44a0b-3d96-4c12-bb36-2831572406f7": {"__data__": {"id_": "f6f44a0b-3d96-4c12-bb36-2831572406f7", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8dd2aeed-c840-47c9-986e-f449fcafe9ec", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "db817f5cce2721fa137443c25742e561d3c0ac0532d377b4f2498ad38ced59c8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "dbfdf5d4-e67f-476a-be23-a4a20c677519", "node_type": "1", "metadata": {}, "hash": "0be073d875fae97eb0f91ef061875a77644f34bab1e35dbeb478becd5a3568ba", "class_name": "RelatedNodeInfo"}}, "text": "However, this essay\u2019s negative observations, \nalong with some recent critical studies on tribal/family accounts, appear to offer no room for charitable reading \nof the tribal and family traditions in general, and of the An\u1e63\u0101r\u012b poetry in particular; see, for instance, Shoemaker, \n\u201cIn Search of \u02bfUrwa\u2019s S\u012bra,\u201d 337\u20138, and Roohi, \u201cBetween History and Ancestral Lore,\u201d 425\u201372, esp. 454\u201364.\n\n\n\n294  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nWorth pondering here is the fact that al-A\u1e25wa\u1e63 was on decidedly acrimonious terms \nwith Ab\u016b Bakr b. Mu\u1e25ammad b. \u02bfAmr b. \u1e24azm, the q\u0101\u1e0d\u012b and governor of Medina.145 Al-A\u1e25wa\u1e63 \nis said to have frequently expressed his invective against Ibn \u1e24azm by calling him \u201cIbn \n\u1e24azm b. Fartan\u0101\u201d (Fartan\u0101 was reportedly a prostitute during the pre-Islamic era),146 and \nIbn \u1e24azm is reported to have given al-A\u1e25wa\u1e63 one hundred lashes, poured oil on his head, \nand paraded him in humiliation before the populace of Medina. The antagonism between \nal-A\u1e25wa\u1e63 and his \u201cinveterate enemy,\u201d Ibn \u1e24azm, reached its climax when the latter sent \nal-A\u1e25wa\u1e63 into a five-year exile on the Red Sea island of Dahlak, at the end of which Caliph \nYaz\u012bd II pardoned him due to the intervention of al-Zuhr\u012b, the well-known partisan of the \nUmayyads.147 This conflict appears to have had far-reaching consequences and to have \ncontinued unabated up until the caliphate of al-Man\u1e63\u016br. A Medinan deputation received \nby al-Man\u1e63\u016br in Baghdad is said to have included \u201ca young man of the descendants of \u02bfAmr \nb. \u1e24azm\u201d who brings his complaint to the caliph, saying, \u201cO Commander of the Faithful, \nal-A\u1e25wa\u1e63 recited a poem about us148 and we were deprived of our wealth sixty years ago \nbecause of it.\u201d Al-Man\u1e63\u016br orders him to read the poem and is finally persuaded to return \nthe estates of the Ban\u016b \u1e24azm.149 In reviling the Ban\u016b \u1e24azm for their alleged involvement \nin \u02bfUthm\u0101n\u2019s murder, al-A\u1e25wa\u1e63 can be said to have looked at the past from the viewpoint \nof the present. As a historical testimony, al-A\u1e25wa\u1e63\u2019s verses are, then, more informative \nabout the sectarian strife of the late first/seventh century than the first half of the century. \nSimilarly, it seems highly likely that these very same \u02bfAmr b. \u02bfAwf\u2013Najj\u0101r polemics can be \nseen in the formation of the parallel virtue motifs that are projected back to the events of \nthe Prophet\u2019s era, the raids of al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna.\n\nThough initially intended as Aws\u2013Khazraj polemics, the invocation of the martyrs of \nal-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna and description of their extraordinary merits transcended the \n\n145.  A descendant of the Companion \u02bfAmr b. \u1e24azm, who was faced with the charge of treachery against \n\u02bfUthm\u0101n, Ab\u016b Bakr b. \u1e24azm was the q\u0101\u1e0d\u012b of Medina during the caliphate of Wal\u012bd b. \u02bfAbd al-Malik. When \u02bfUmar \nb. \u02bfAbd al-\u02bfAz\u012bz succeeded to the caliphate, he appointed Ab\u016b Bakr as governor.", "start_char_idx": 102209, "end_char_idx": 105053, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "dbfdf5d4-e67f-476a-be23-a4a20c677519": {"__data__": {"id_": "dbfdf5d4-e67f-476a-be23-a4a20c677519", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f6f44a0b-3d96-4c12-bb36-2831572406f7", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "9ea53a4d5aa23dcbd28c633a2b858c146e6b91fc45bcaf9f470bfbee927736af", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d49e9282-c2a7-4693-b6f3-488764c3795e", "node_type": "1", "metadata": {}, "hash": "05a8b6ef608dfa54a2a3541cd14509dc9ecd4ec0adb38b7b75e5a35397cbece5", "class_name": "RelatedNodeInfo"}}, "text": "On this figure, see Antoine \nBorrut, Entre m\u00e9moire et pouvoir: l\u2019espace syrien sous les derniers Omeyyades et les premiers Abbassides (v. \n72\u2013193/692\u2013809) (Leiden: Brill, 2011), 310; Steven C. Judd, Religious Scholars and the Umayyads: Piety-minded \nSupporters of the Marw\u0101nid Caliphate (London: Routledge, 2014), 153\u20134; Ibn Sa\u02bfd, al-\u1e6cabaq\u0101t, 5:335\u20136; and Ibn \n\u1e24azm, Jamharat ans\u0101b al-\u02bfarab, 348. \n\n146.  See Michael Lecker, \u201c\u02bfAmr ibn \u1e24azm al-An\u1e63\u0101r\u012b and Qur\u02be\u0101n 2,256: \u2018No Compulsion is there in \nReligion\u2019,\u201d Oriens 35 (1996): 57\u201364, at 58; al-I\u1e63fah\u0101n\u012b, Kit\u0101b al-Agh\u0101n\u012b, 4:419.\n\n147.  Rowson, \u201cThe Effeminates of Early Medina,\u201d 687; Horovitz, The Earliest Biographies of the Prophet, 56; \nIbn \u02bf As\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, 32:208; al-I\u1e63fah\u0101n\u012b, Kit\u0101b al-Agh\u0101n\u012b, 4:427. It is probably not accidental that \nthe same al-Zuhr\u012b, as recent research has demonstrated, had the leading role in the dissemination of the al-Raj\u012b\u02bf \nstory: see Juynboll, Encyclopedia of Canonical \u1e24ad\u012bth (Leiden: Brill, 2007), 718; Boekhoff-van der Voort, \u201cThe \nRaid of the Ban\u016b Hudhayl,\u201d 305\u201382. After all, the narratives of al-Raj\u012b\u02bf were an important part of the ancestral \npride of \u02bfAmr b. \u02bfAwf, with whom the caliph \u02bfUmar b. \u02bfAbd al-\u02bfAz\u012bz had family ties. It is not hard to envisage \nthat the ardent supporter of the Umayyads, al-Zuhr\u012b, would have been behind the admiration of the Umayyad \ncaliph\u2019s maternal kin. On al-Zuhr\u012b\u2019s adherence to the Umayyads, see Michael Lecker, \u201cBiographical Notes on \nIbn Shih\u0101b al-Zuhr\u012b,\u201d Journal of Semitic Studies 41, no. 1 (1996): 21\u201363; Borrut, Entre m\u00e9moire et pouvoir, 73\u20136; \nAnthony, Muhammad and the Empires of Faith, 132\u20137.\n\n148.  i.e., the above-quoted poem accusing them of \u02bfUthm\u0101n\u2019s murder\n149.  al-\u1e6cabar\u012b, Ta\u02ber\u012bkh (trans. Kennedy), 29:125.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  295\n\nboundaries of intra-Medinan tribal disputes, gaining special prominence in the wider \npolemical context, the An\u1e63\u0101r\u2013Quraysh and Mu\u1e0dar\u2013Yemen muf\u0101kharas.", "start_char_idx": 105054, "end_char_idx": 107072, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d49e9282-c2a7-4693-b6f3-488764c3795e": {"__data__": {"id_": "d49e9282-c2a7-4693-b6f3-488764c3795e", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "dbfdf5d4-e67f-476a-be23-a4a20c677519", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "f312f54a6072e009a4d1fd94c311d9b8b5ce63932fdc9b4750b1953251ecb3c8", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b194dc44-5e6a-41cb-a363-173e9ebffe80", "node_type": "1", "metadata": {}, "hash": "5089b6f74b83a9a0505099d8f7f0ef35aaf0038b0e00c42931c6438f766286c2", "class_name": "RelatedNodeInfo"}}, "text": "Despite the active \npart they played during Mu\u1e25ammad\u2019s days, the An\u1e63\u0101r never achieved political power \ncomparable to that of the Quraysh in the decades after the Prophet\u2019s death.150 It was only in \nthe realm of the \u1e25ad\u012bth and the s\u012bra that the An\u1e63\u0101r strove to secure their share of glory.151 \nIt is reported, via Ba\u1e63ran isn\u0101ds,152 that no single Arabian tribe (\u1e25ayyan min a\u1e25y\u0101\u02be al-\u02bfArab) \nhad more martyrs than the An\u1e63\u0101r, of whom seventeen were slain at the day of U\u1e25ud, \nseventeen at the day of Bi\u02ber Ma\u02bf\u016bna, and seventeen at the day of Yam\u0101ma.153 To substantiate \ntheir claim to leadership of the Islamic community after the Prophet\u2019s death, the An\u1e63\u0101r \npurportedly boasted in the Hall (saq\u012bfa) of the Ban\u016b S\u0101\u02bfida of their most influential figures, \namongst whom are numbered the names of \u201cthe one whose flesh the wasps protected\u201d \nand \u201cthe one washed by the angels.\u201d154 It is these very martyrs whose names are invoked \nin a gathering held in Caliph al-Saff\u0101\u1e25\u2019s palace, where the members of Mu\u1e0dar and Yemen \nenumerated their ancestor\u2019s glorious feats.155\n\nShared Episodes in Accounts of al-Raj\u012b\u02bf and Umayyad-era Movements: Literary Form and \nLife-Setting \n\nAs is the case with the great bulk of the s\u012bra material, the narratives of al-Raj\u012b\u02bf and Bi\u02ber \nMa\u02bf\u016bna are of a heterogonous nature, with each portion being of its own provenance and \nhaving its own ulterior motives.156 The parallelism between al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna, and in \n\u02bfAmr b. \u02bfAwf\u2013Najj\u0101r polemics discussed so far pertains to the first half of the al-Raj\u012b\u02bf story, \nviz., prior to Khubayb\u2019s captivity. The imprisonment of Khubayb is something of a turning \npoint in the al-Raj\u012b\u02bf narratives, as from this point onwards, the story bears many more \nparallels with reports of Umayyad-era revolts than the account of Bi\u02ber Ma\u02bf\u016bna. From Arafat\u2019s \n\n150.  Aside from some notable examples like Zayd b. Th\u0101bit and Mu\u1e25ammad b. Maslama, the number of \nAn\u1e63\u0101r who enjoyed great political prominence or had close ties to the Qurash\u012b ruling circle was demonstrably \nexiguous. Ab\u016b Bakr b. Mu\u1e25ammad b. \u02bfAmr b. \u1e24azm, the grandson of the Companion \u02bfAmr b. \u1e24azm, was the \nfirst among the An\u1e63\u0101r to be appointed as governor (Horovitz, The Earliest Biographies of the Prophet, 41). The \nscarcity of the An\u1e63\u0101r among those whose names are reported as Medinan estate owners in the Umayyad era is \nbitterly ironic, and perhaps equally striking is that when we sporadically hear of an An\u1e63\u0101r\u012b\u2019s land ownership, it \nis in the context of such staunch partisans of the Umayyads as Ab\u016b Bakr b. \u1e24azm, whose landholding is known \nto us only in the context of the confiscation of his estates by al-Wal\u012bd b. \u02bfAbd al-Malik; see Harry Munt, \u201cCaliphal \nEstates and Properties around Medina in the Umayyad Period,\u201d in Authority and Control in the Countryside: \nFrom Antiquity to Islam in the Mediterranean and Near East (Sixth-Tenth Century), ed. A. Delattre, M. Legendre, \nand P. Sijpesteijn, 432\u201363 (Leiden: Brill, 2019), 435. \n\n151.", "start_char_idx": 107073, "end_char_idx": 110031, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b194dc44-5e6a-41cb-a363-173e9ebffe80": {"__data__": {"id_": "b194dc44-5e6a-41cb-a363-173e9ebffe80", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d49e9282-c2a7-4693-b6f3-488764c3795e", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "b134601e2b20281b14d8ce3622a9c49db81fa6037a1ad092731757d3ede0b7d3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2bc4dcce-d994-4ca1-9e8c-faaebb926770", "node_type": "1", "metadata": {}, "hash": "3b38b69a44c02fcab630473a22a9fa737ded68ae0894552b150e0d62c88973ad", "class_name": "RelatedNodeInfo"}}, "text": "151.  See Juynboll, \u201cShu\u02bfba b. al-\u1e24ajj\u0101j,\u201d 206; Arafat, \u201cThe Historical Significance of Later An\u1e63\u0101r\u012b Poetry \u2013 I,\u201d \n1\u20133. \n\n152.  On Basra as the \u201cbulwark of An\u1e63\u0101r-supported traditions\u201d see Juynboll, \u201cShu\u02bfba b. al-\u1e24ajj\u0101j,\u201d 212.\n153.  al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:350; al-Bukh\u0101r\u012b, \u1e62a\u1e25\u012b\u1e25, 5:38; al-Bayhaq\u012b, Dal\u0101\u02beil, 3:277. \n154.  al-W\u0101qid\u012b, Kit\u0101b al-Ridda, ed. Y. al-Jub\u016br\u012b (Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1990), 45.\n155.  Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, 16:105. On the antagonism between Mu\u1e0dar and Yemen, see \n\nHawting, The First Dynasty of Islam, 53\u201355, 73\u201376; Crone, \u201cWere the Qays and Yemen of the Umayyad Period \nPolitical Parties?\u201d.\n\n156.  Cf. Pavlovitch, \u201cThe S\u012bra,\u201d 66.\n\n\n\n296  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nstandpoint, it was Sh\u012b\u02bf\u012b or Sh\u012b\u02bf\u012b-sympathizer traditionists \u201cwho saw the parallel between the \nkilling and crucifixion of Khubayb and the sufferings of the various descendants of \u02bfAl\u012b.\u201d157 \nBut, as already shown here, the narrative motifs that fashion Khubayb\u2019s tale have parallels \noutside the corpus of the Sh\u012b\u02bf\u012b tradition. One cannot, therefore, assign a specific role to \nthe Sh\u012b\u02bf\u012bs for \u201ccanonizing\u201d the An\u1e63\u0101r\u012b martyr, Khubayb. Furthermore, it has been pointed \nout that parallelism in the genre of fa\u1e0d\u0101\u02beil, which means the attribution of one and the \nsame \u201cvirtue\u201d to different individuals, is shaped mostly in polemical milieus. It is highly \nimplausible, therefore, that a Sh\u012b\u02bf\u012b narrator would have utilized the very martyrological \nmotifs used of al-\u1e24usayn and Zayd b. \u02bfAl\u012b (with their extreme sensitivity in Sh\u012b\u02bf\u012b eyes) to \nembroider the story of Khubayb. \n\nThere is evidence to the effect that the fa\u1e0d\u0101\u02beil of both An\u1e63\u0101r\u012b and Sh\u012b\u02bf\u012b martyrs were \nsometimes recounted in polemical milieus, central in which was the issue of ancestral \npride.158 For example, al-A\u1e25wa\u1e63 is reported to have once been in Sukayna bt al-\u1e24usayn\u2019s \npresence when they heard the chanting of the adh\u0101n (call to prayer). When the mu\u02beadhdhin \nsaid: \u201cI testify that Mu\u1e25ammad is the Messenger of God,\u201d she started boasting about \nher illustrious pedigree, which prompted al-A\u1e25wa\u1e63 to praise his forefather and uncle, \ni.e.,\u02bf\u0100\u1e63im b. Th\u0101bit and \u1e24an\u1e93ala al-Ghas\u012bl (fakharat Sukayna bi-l-nab\u012b fa-f\u0101kharah\u0101 bi-jaddihi \nwa-kh\u0101lihi).159 This makes it clear that the mental preoccupation behind the \u02bf\u0100\u1e63im-\nvenerating episode of the al-Raj\u012b\u02bf story is consanguinity and blood relationship, and that \none may safely speak here of \u02bf\u0100\u1e63im\u2019s Sage (despite the abundance in his story of miraculous \nhappenings).", "start_char_idx": 110027, "end_char_idx": 112528, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2bc4dcce-d994-4ca1-9e8c-faaebb926770": {"__data__": {"id_": "2bc4dcce-d994-4ca1-9e8c-faaebb926770", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b194dc44-5e6a-41cb-a363-173e9ebffe80", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "dfa1c6b52613c4db49f5ab3fc069a93dd201ee739921d9fbd2070d9524ca9be1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "744a8126-1613-4018-9eae-b4644d855547", "node_type": "1", "metadata": {}, "hash": "4e328d151f98968e310ae4b5efbcbc2302eaf85f03964d0bc42870efa693d72c", "class_name": "RelatedNodeInfo"}}, "text": "Of note in this context is also a piece of evidence preserved by al-\u1e6cabar\u012b. According to \nhim, when Zayd b. \u02bfAl\u012b\u2019s head was brought to Medina, an An\u1e63\u0101r\u012b poet recited in front of it: \n\u201cO violator of the covenant, rejoice in what has brought you disaster! You have violated \nthe trust and the covenant. You are steeped in wrongdoing. Satan has broken faith over \nwhat he promised you.\u201d160 Therefore, the correspondence between Khubayb\u2019s heart-rending \ntale and the (pro-)\u02bfAlid rebels\u2019 tragic dramas seems to owe its existence, pace Arafat,  \nto pro-An\u1e63\u0101r\u012b tradents, not to the \u201cSh\u012b\u02bf\u012btes or narrators with Sh\u012b\u02bf\u012b tendencies.\u201d161 Given the \nwide cluster of common themes used by Muslim and non-Muslim sects to \u201clionize their \nmartyred heroes,\u201d162 it would seem safer to suppose that the literary character of the An\u1e63\u0101r\u012b \n\n157.  Arafat, \u201cThe Development of a Dramatic Theme,\u201d 30.\n158.  Though the pro-\u02bfAlid leaning was discernable amongst the An\u1e63\u0101r as early as the R\u0101shid\u016bn caliphate, \n\nthey were in no way unanimous in backing the \u02bfAlids. On the An\u1e63\u0101r\u012bs who did not give their allegiance to \u02bfAl\u012b, \nsee Maya Yazigi, \u201c\u02bfAl\u012b, Mu\u1e25ammad, and the An\u1e63\u0101r: The Issue of Succession,\u201d Journal of Semitic Studies 53, no. 2 \n(2008): 279\u2013303, at 302.\n\n159.  al-I\u1e63fah\u0101n\u012b, Kit\u0101b al-Agh\u0101n\u012b, 4:417. Even if we tend not to take the anecdote\u2019s finer points of detail at \nface value, the wider context that the account takes for granted, i.e., the Sh\u012b\u02bf\u012b\u2013An\u1e63\u0101r\u012b polemical encounter, \nsounds historical.\n\n160.  al-\u1e6cabar\u012b, The History of al-\u1e6cabar\u012b, vol. 26, The Waning of the Umayyad Caliphate: Prelude to \nRevolution, A.D. 738\u2013745/A.H. 121\u2013127, trans. Carole Hillenbrand (Albany, NY: State University of New York \nPress, 1989), 52.\n\n161.  Arafat, \u201cThe Development of a Dramatic Theme,\u201d 30.\n162.  Sahner, Christian Martyrs under Islam, 251. Also see in this respect, Khalek, \u201c\u2018He Was Tall and Slender,\u2019\u201d \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  297\n\nmartyr of the al-Raj\u012b\u02bf story has its provenance in the martyrological materials which were \nin vogue equally amongst non-Muslims and Muslims, including (but not exclusively) the \nSh\u012b\u02bf\u012bs. \n\nA Diachronic Assessment of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Accounts\n\nThe oral tales of those massacred at al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna, as recounted in the quarters \nof Medina by the events\u2019 contemporaries, seem to have little to do with the elaborate \nwritten accounts of the second/eighth- and third/ninth-century biographers of the \nProphet. The analysis of the historical evolution of a narrative is one of form criticism\u2019s \nessential functions, for which some criteria have been postulated. It is conventionally \npresumed, for instance, that the more concise texts are the earlier ones.163 Additionally, \nmore archaic recensions are often assumed to be profane in character, leaving more \nquestions unanswered, more critical points unexplained, and more problematic matters \nexposed.", "start_char_idx": 112531, "end_char_idx": 115482, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "744a8126-1613-4018-9eae-b4644d855547": {"__data__": {"id_": "744a8126-1613-4018-9eae-b4644d855547", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2bc4dcce-d994-4ca1-9e8c-faaebb926770", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "7e92cf087b9fa0d71d8e8fa8e02909184efdd23b701001117333c0ef9cd40873", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "41b4ec61-020b-4ffc-aabc-0ac9efb75644", "node_type": "1", "metadata": {}, "hash": "5fcdeaef8bf1e244e2a4534a78c74423cee35954bade4d42c7fdee4cac3ae2b4", "class_name": "RelatedNodeInfo"}}, "text": "Eventually, though, the equivocal points are elucidated, and problematic facts \nare glossed over in more recent texts in response to changing life-settings and emerging \nideological or apologetic needs.164 \n\nIt is noticeable that both the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna stories underwent a metamorphosis \nfrom utterly mundane accounts to highly embellished hagiographies and martyrologies. \nFor both expeditions, there are two rival depictions of the event at work\u2014one calling the \nparticipants mere scouting contingents (\u02bfuy\u016bn) and the other introducing them as \u201choly \nbands\u201d dispatched for proselytizing purposes. The former version of both stories appears to \nbe the archaic stratum of our extant material. Regarding al-Raj\u012b\u02bf, the account attributed to \n\u02bfUrwa b. al-Zubayr simply states that \u201cthe Messenger of God sent the companions of al-Raj\u012b\u02bf \nas spies to Mecca to inform him of the Quraysh. They went towards al-Najdiyya until they \nreached al-Raj\u012b\u02bf, where the Ban\u016b Li\u1e25y\u0101n confronted them.\u201d165 This report fulfills virtually \nall the criteria: it is truly succinct and demonstrably mundane, and must be very close to \nthe \u201coriginal\u201d story. Here, there is no mention whatsoever of the martyrs\u2019 extraordinary \nfeats, nor do we even hear of the mere idea of their proselytizing mission or the mendacious \n\u02bfA\u1e0dal and al-Q\u0101ra, let alone Khubayb\u2019s miracles and pietistic deeds.166 \u02bfUrwa\u2019s account is also \n\n105\u201323.\n163.  See Koch, The Growth of the Biblical Tradition, 126; Graves, \u201cForm Criticism or a Rolling Corpus,\u201d 55. \n\nHowever, this is not always the case with the Islamic literary tradition: see Pavel Pavlovitch, \u201cDating,\u201d in The \nWiley Blackwell Concise Companion to the Hadith, ed. D. W. Brown, 113\u201232 (Hoboken, NJ: Wiley-Blackwell, \n2020), 122\u20133.\n\n164.  Gerhard von Rad, Genesis: A Commentary, trans. W. L. Jenkins (Philadelphia, PA: The Westminster \nPress, 1972), 227\u20138; Claus Westermann, Genesis 12\u201336: A Commentary, trans. John J. Scullion (Minneapolis, MN: \nAugsburg, 1985), 161; Koch, The Growth of the Biblical Tradition,122\u20137; Graves, \u201cForm Criticism or a Rolling \nCorpus,\u201d 55.\n\n165.  al-W\u0101qid\u012b, al-Magh\u0101z\u012b (trans. Faizer), 1:173. See also Ma\u02bfmar b. R\u0101shid, al-Magh\u0101z\u012b, 60, where the \nmembers of the expedition are said to have been spies. \n\n166.  On the archaic style of a portion of the traditions ascribed to \u02bfUrwa, see Andreas G\u00f6rke, \u201cProspects and \nLimits,\u201d 145\u20136. On the \u201cmatter-of-fact\u201d fashion of \u02bf Urwa\u2019s epistles, see G\u00f6rke and Schoeler, Die \u00e4ltesten Berichte, \n287.\n\n\n\n298  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nopaque in many respects, noteworthy among which is the actual reason behind Hudhayl\u2019s \ndeep hostility towards the Muslims. Our earlier evidence\u2019s silence notwithstanding, \nal-W\u0101qid\u012b avers that in slaying the Muslims at al-Raj\u012b\u02bf, the Hudhal\u012bs actually took vengeance \nfor their leader, Sufy\u0101n b. Kh\u0101lid, who had been assassinated at the Prophet\u2019s instigation. \nHere, the historically questionable murder of Sufy\u0101n b. Kh\u0101lid167 functions as a pseudo-\ncause to explain what earlier versions of the al-Raj\u012b\u02bf massacre left unresolved.", "start_char_idx": 115483, "end_char_idx": 118556, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "41b4ec61-020b-4ffc-aabc-0ac9efb75644": {"__data__": {"id_": "41b4ec61-020b-4ffc-aabc-0ac9efb75644", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "744a8126-1613-4018-9eae-b4644d855547", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "4948af8942a220b428f67ba8af609b95e0676bf8d8d2217c90ee979f9ef383cc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f300cb70-86c4-4bf7-8a68-f5df85d0635c", "node_type": "1", "metadata": {}, "hash": "227f2877b9684df904a5de696225a4d5ebc3723ec39680a320d78300ed10beaa", "class_name": "RelatedNodeInfo"}}, "text": "But the hasty \nand superficial link al-W\u0101qid\u012b created between the massacre of al-Raj\u012b\u02bf and the assassination \nof Sufy\u0101n b. Kh\u0101lid (which seems to be grounded on nothing beyond the mere common \nHudhal\u012b affiliations of the actors of two entirely separate stories) placed him, as we have \nseen, in an obvious predicament, eventuating an overt inconsistency in his chronology of \nthe Prophet\u2019s expeditions. \n\nThe crucifixion of Khubayb also deserves particular attention. As emphasized by previous \nscholarship, the crucifixion did not appear in al-Zuhr\u012b\u2019s account of Khubayb\u2019s execution, \nwhich says merely that the Meccans \u201ckilled him (qatalahu).\u201d168 This stands in stark contrast \nto Ibn Is\u1e25\u0101q\u2019s \u201cacute focus on the details and narratives of Khubayb\u2019s death.\u201d169 In his \nCrucifixion and Death, Anthony sets out to appraise the authenticity of the reports of early-\nIslamic crucifixions, whose \u201cmost vivid example\u201d is the case of Khubayb. The s\u012bra\u2019s source-\ncritical problems, however, do not allow Anthony to reach a firm conclusion. Though seeing \nin the s\u012bra \u201ca wealth of archaic data\u201d and assigning the reports of Khubayb\u2019s crucifixion to \n\u201cthe earliest, initial strata of the genre,\u201d Anthony concedes the possibility of \u201canachronistic \nembellishments in the Khubayb story.\u201d Khubayb\u2019s tale, he says, tallies with the \u201cnormative \ndescriptions\u201d of crucifixion as detailed by late-Umayyad and early-Abbasid jurists. Not \nonly do the finer minutiae of the story of Khubayb\u2019s death sound highly suspicious, but the \nsources do not permit Anthony to acknowledge even the historicity of \u201cthe raw \u2018fact\u2019\u201d of \nKhubayb\u2019s crucifixion.170 \n\nThe form-critical analysis undertaken in the present essay may allow us to make \na somewhat more confident contention concerning the historical value of reports of \nKhubayb\u2019s crucifixion. It has been argued that the accounts of Khubayb\u2019s imprisonment \nand death are an amalgamation of the motifs found in the stories of the insurrections that \nhappened during the Umayyad caliphate. That the crucifixion episode, the apex of Khubayb\u2019s \nstory, does not feature in the version of al-Zuhr\u012b cannot be a fortuitous coincidence.  \nThe construction of the al-Raj\u012b\u02bf story was an ongoing process of augmentation, commencing \nin the form of \u02bfUrwa b. al-Zubayr\u2019s matter-of-fact account, to which significant additions \nwere subsequently made over the course of time. It is not unexpected, then, that the \ncrucifixion motif made its way to Ibn Is\u1e25\u0101q\u2019s s\u012bra after the death of al-Zuhr\u012b in 124/742,171 \n\n167.  See Roohi, \u201cBetween History and Ancestral Lore,\u201d 458\u20139.\n168.  Anthony, Crucifixion, 36; Boekhoff-van der Voort, \u201cThe Raid of the Ban\u016b Hudhayl,\u201d 372.\n169.  Anthony, Crucifixion, 36.\n170.  Ibid., 37.\n171.  And most probably before Ibn Is\u1e25\u0101q left his native Medina at the beginning of the Abbasid caliphate \n\n(given the Medinan/pro-An\u1e63\u0101r\u012b character of the al-Raj\u012b\u02bf story).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  299\n\nthe year preceding Hish\u0101m b. \u02bfAbd al-Malik\u2019s (r. 105-125/723\u201343) death.172 Turning to look at \nthe historical circumstances during the time of and immediately following al-Zuhr\u012b\u2019s death \nwould be revealing, as the events occurring in this period might have been mirrored in the \nal-Raj\u012b\u02bf story.", "start_char_idx": 118557, "end_char_idx": 121854, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f300cb70-86c4-4bf7-8a68-f5df85d0635c": {"__data__": {"id_": "f300cb70-86c4-4bf7-8a68-f5df85d0635c", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "41b4ec61-020b-4ffc-aabc-0ac9efb75644", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "f4bc3a5291f412304aeb8c3c30dc985454823634388bd4be8282f7b95b463d88", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "52ee46f1-22a7-49da-af4f-1b041853d4cd", "node_type": "1", "metadata": {}, "hash": "dd3a3815e41903718b71fc04d1373a404384bd8bdace51ebb5cf3c3cd83b69bd", "class_name": "RelatedNodeInfo"}}, "text": "Hish\u0101m\u2019s two-decade-long reign witnessed a considerable number of insurgents\u2019 \ncrucifixions. The Qadar\u012b heretic Ghayl\u0101n of Damascus was crucified sometime between \n115/733 and 117/735.173 Zayd b. \u02bfAl\u012b met a similar fate a couple of years later.174  \nZayd\u2019s rebellion against the Umayyads\u2019 authority was remarkable enough to end up even in \nnon-Muslim sources. Agapius of Manbij and Elias of Nisibis allot a very terse entry to Zayd\u2019s \nrevolt, but the event receives more detailed treatment in the Syriac Chronicle of 1234 in \nwhich, aside from the chronological hints, we hear of the disloyalty of Zayd\u2019s entourage (\u1e25a\u1e0f \nmen ayl\u0113n d-s\u0101m \u02bfammeh tanway l\u0101 \u02bfa\u1e0freh) and the disgraceful nature of the Umayyads\u2019 \ndeed of slaying a man who was a descendant of their own Prophet (men \u0161arb\u1e6f\u0113h da-nb\u0331\u012by\u0101 \nd\u012blhun Mu\u1e25ammad).175 Moreover, according to the Chronicle of Zuqn\u012bn, it was during \nHish\u0101m\u2019s caliphate that an imposter (ma\u1e6d\u02bfy\u0101n\u0101) named Severus176 appeared in the West (ar\u02bf\u0101 \nd-ma\u02bfrb\u0331\u0101) and seduced many Jews. This false messiah is reported to have been crucified by \nthe consent of the caliph at the hands of his former supporters who \u201cmade him suffer all \nkinds of tortures and injuries (koll \u0161end\u0113 wa ul\u1e63\u0101n\u0113).\u201d177 Some other well-known rebels \nwere crucified in the period between the caliphate of Hish\u0101m\u2019s successor, al-Wal\u012bd b. Yaz\u012bd  \n(r. 125-126/743-744), and the end of Umayyad dynasty in 132/750. Ya\u1e25y\u0101 b. Zayd, Juday\u02bf b. \n\u02bfAl\u012b al-Kirm\u0101n\u012b, and the Kh\u0101rij\u012b rebel Ab\u016b \u1e24amza are but certain noteworthy examples.178  \nTo this list we may add David of Dwin who, though being crucified some twenty years before \nthe beginning of Hish\u0101m b. \u02bfAbd al-Malik\u2019s caliphate, is nonetheless of particular concern to \n\n172.  That is perhaps why the narratives of Khubayb\u2019s crucifixion tallies precisely with \u201cthe trending \nnormative descriptions in the discussions of crucifixion in Islamic legal discourse\u201d (Anthony, Crucifixion, 36).\n\n173.  Anthony, Crucifixion, 76.\n174.  Zayd\u2019s crucifixion has variously been dated by the chroniclers between 120/738 and 122/740 (al-\u1e6cabar\u012b, \n\nTa\u02ber\u012bkh, 7:160; Ibn Sa\u02bfd, al-\u1e6cabaq\u0101t, 5:251; al-Mas\u02bf\u016bd\u012b, Mur\u016bj, 3:206), and al-Zuhr\u012b\u2019s death is reported to have \nbeen in 124/742 (Khal\u012bfa b. Khayy\u0101\u1e6d, Ta\u02ber\u012bkh [Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1995], 231; al-Bal\u0101dhur\u012b, Ans\u0101b \nal-ashr\u0101f, 10:48; Ibn Sa\u02bfd, al-\u1e6cabaq\u0101t, 5:356).\n\n175.  Agapius of Menbij, Kit\u0101b al-\u02bfunw\u0101n, ed. and trans. Alexander Vasiliev (Turnhout: Brepols, 1912), 509; \nElias of Nisibis, Eliae Metropolitae Nisibeni, opus chronologicum, ed.", "start_char_idx": 121857, "end_char_idx": 124379, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "52ee46f1-22a7-49da-af4f-1b041853d4cd": {"__data__": {"id_": "52ee46f1-22a7-49da-af4f-1b041853d4cd", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f300cb70-86c4-4bf7-8a68-f5df85d0635c", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2f7dbe2b2cddaca2f356caaf36345611a2b1b67c172a27e4ce42831923bd2e56", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3e0c8528-f087-4fdb-ba2b-9072e1085dc1", "node_type": "1", "metadata": {}, "hash": "56346ab6d77a49fdf43a70463128f30ef727ed701de7d3798ae8dcb451fd4b19", "class_name": "RelatedNodeInfo"}}, "text": "E. W. Brooks and J. B. Chabot (Paris: \nn.p., 1909\u201310), 2:168; J. B. Chabot, Chronicon ad annum 1234, CSCO 81 (Paris: L\u2019Acad\u00e9mie des Inscriptions et \nBelles-lettres, 1920), 1:312. Theophilus of Edessa\u2019s lost chronicle seems to have been the ultimate source of this \naccount; see Robert Hoyland, Theophilus of Edessa\u2019s Chronicle and the Circulation of Historical Knowledge in \nLate Antiquity and Early Islam (Liverpool: Liverpool University Press, 2011), 235. On \u201cthe moral impact\u201d of the \nkilling of Zayd as a descendant of Mu\u1e25ammad, see Khaled Abou El Fadl, Rebellion and Violence in Islamic Law \n(New York: Cambridge University Press, 2001), 72. \n\n176.  He has been identified by Anthony with the above-mentioned Shepherd of Damascus (Anthony, \u201cWho \nWas the Shepherd of Damascus?,\u201d 46).\n\n177.  J. B. Chabot, ed., Incerti auctoris Chronion Pseudo-Dionysianum vulgo dictum, CSCO 91 (Louvain: \nPeeters, 1927), 2:174; Amir Harrak, trans., The Chronicle of Zuqn\u012bn Parts III and IV, A.D. 488\u2013775 (Toronto: \nPontifical Institute of Mediaeval Studies, 1999), 164. \n\n178.  Ibn \u1e24ab\u012bb, al-Mu\u1e25abbar, 484; Marsham, \u201cPublic Execution in the Umayyad Period,\u201d 135\u20136.\n\n\n\n300  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nus in that his crucifixion account (like that of Zayd b. \u02bfAl\u012b) had strikingly similar motifs to \nKhubayb\u2019s martyrology.179 \n\nIt is plausible that, inspired by the numerous crucifixions of the rebels of the time, the \n(pro-)An\u1e63\u0101r\u012b tradents incorporated the crucifixion episode into the story of the historically \nobscure Khubayb. The participation of Khubayb in the Battle of Badr and his killing of \nal-\u1e24\u0101rith b. \u02bf\u0100mir (and hence the very \u201crationale for [Khubayb\u2019s] murder\u201d) is extremely \ndubious, as is the \u201craw\u201d fact of his crucifixion. By contrast, the crucifixions of the famed \nrebels of the Umayyad time are undoubtedly historical. It makes sense thus to assume \nthat these dissidents\u2019 destiny was a source of inspiration for the crucifixion episode in the \nstory of the enigmatic Khubayb. Naturally, the ornate account of Khubayb\u2019s crucifixion was \nunlikely to have appeared in the report of al-Zuhr\u012b, who died right at the time, or rather \nshortly after, some of these tragic events were unfolding. Some time would have had to \npass such that the traditionists, now seeing the late-Umayyad crucifixions in retrospect, \nrecognized these incidents as fitting for the elaboration of the story of al-Raj\u012b\u02bf. The pious \nendeavors of the (pro-)An\u1e63\u0101r\u012b tradents blossomed, therefore, in Ibn Is\u1e25\u0101q\u2019s recension of \nKhubayb\u2019s narrative.\n\nThe accounts of Bi\u02ber Ma\u02bf\u016bna seem to have likewise gone through a process of modification \nand elaboration, changing from a more mundane portrayal to an ideologically embellished \nreport.", "start_char_idx": 124380, "end_char_idx": 127106, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3e0c8528-f087-4fdb-ba2b-9072e1085dc1": {"__data__": {"id_": "3e0c8528-f087-4fdb-ba2b-9072e1085dc1", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "52ee46f1-22a7-49da-af4f-1b041853d4cd", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "aa7005c4f79a30450c03edb9be2194fe90d0b88004200e9de2f126589ad05cc9", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "7adc0590-f413-4886-8d55-3054b6bec6dc", "node_type": "1", "metadata": {}, "hash": "b10804f3140602873bfaa25cb13ba1bdfac5cbaf56593a37b6860cc76fee6d3e", "class_name": "RelatedNodeInfo"}}, "text": "The Muslim party sent by Mu\u1e25ammad is said, in some portrayals of the event, to \nhave been \u201chis spy in Najd\u201d (\u02bfaynan lahu f\u012b ahl Najd).180 The later versions, however, elevate \nthese \u02bfuy\u016bn above the level of ordinary people, representing them as a group of divinely \nchosen individuals, with the appellation of qurr\u0101\u02be, who spend the whole night in prayer and \nprovide fresh water for the Prophet at dawn, without any of their contemporaries being \naware of their great spiritual eminence.181 It is in the same spirit of embellishment that \nthe number of Bi\u02ber Ma\u02bf\u016bna\u2019s victims is rounded up to forty/seventy, as are the numbers \nof the An\u1e63\u0101r\u012b martyrs in the battles of U\u1e25ud and Yam\u0101ma. As opposed to these \u201cappealing \nnumbers,\u201d182 Muq\u0101til b. Sulaym\u0101n\u2019s \u201cdemonstrably ancient\u201d account speaks of twenty-seven \nmartyrs at Bi\u02ber Ma\u02bf\u016bna.183 These aggrandizing endeavors pertain to a period wherein the \nmembers of the Aws and the Khazraj had long ceased to be of political prominence and had \nnothing to be proud of except the genuine and fictitious glories of their ancestors.184 \n\n179.  According to Sahner, \u201cthere is strong internal evidence that the biography [of David] was written shortly \nafter the martyr\u2019s death,\u201d viz., not too remote from the time when the foregoing late-Umayyad crucifixions had \ntaken place. Sahner argues plausibly that various factions \u201chad recourse to the same hagiographic motifs in \norder to lionize their martyred heroes\u201d (see Sahner, Christian Martyrs under Islam, 93, 251).\n\n180.  al-Bayhaq\u012b, Dal\u0101\u02beil, 3:343; Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, 26:101; Kister, \u201cBi\u02ber Ma\u02bf\u016bna,\u201d 340.\n181.  al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:347; Ibn \u1e24anbal, Musnad, 3:235; Ibn \u02bfAs\u0101kir, Ta\u02ber\u012bkh mad\u012bnat Dimashq, 26:102.\n182.  See Lawrence I. Conrad, \u201cSeven and the Tasb\u012b\u02bf: On the Implications of Numerical Symbolism for the \n\nStudy of Medieval Islamic History,\u201d Journal of the Economic and Social History of the Orient 31 (1988): 42\u201373.\n183.  Juynboll, Encyclopedia of Canonical \u1e24ad\u012bth, 291. See also al-Samarqand\u012b, Tafs\u012br, 3:423, where eighteen \n\nof the An\u1e63\u0101r and Muh\u0101jir\u016bn are said to have been dispatched to Najd; and Ibn \u1e24ab\u012bb, al-Mu\u1e25abbar, 118, where \nthe author gives the number of the participants as twenty-six from the An\u1e63\u0101r and four from the Muh\u0101jir\u016bn.\n\n184.  Arafat assigns, rightly it seems, the genesis of the An\u1e63\u0101r aggrandizing traditions to the period following \nthe battle of al-\u1e24arra (Arafat, \u201cThe Historical Significance of Later An\u1e63\u0101r\u012b Poetry \u2013 I,\u201d 1). \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  301\n\nOne of the main alterations introduced in the course of time to the Bi\u02ber Ma\u02bf\u016bna story \nconcerns the presence of the Muh\u0101jir\u016bn in this expedition, a point that the tradition takes \npains to repudiate.", "start_char_idx": 127107, "end_char_idx": 129886, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "7adc0590-f413-4886-8d55-3054b6bec6dc": {"__data__": {"id_": "7adc0590-f413-4886-8d55-3054b6bec6dc", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3e0c8528-f087-4fdb-ba2b-9072e1085dc1", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "690d6e951ce430a14921ad53ee8d467ddfe462d1b9ee2768f13270003088cee2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "04107c2b-3574-4ccb-836e-e20863edd9b6", "node_type": "1", "metadata": {}, "hash": "6295ab1637ed78cd7005c02243ff85e3d7ef302fa330caefd00b7bea262bf202", "class_name": "RelatedNodeInfo"}}, "text": "Of Muh\u0101jir\u016bn participation at Bi\u02ber Ma\u02bf\u016bna there is not a word in some \nearly s\u012bra compendia, and when this point finally appears in al-W\u0101qid\u012b\u2019s account, it is \nemphatically rejected by the author who insists that \u201conly the An\u1e63\u0101r were with the raid.\u201d185 \nNotwithstanding the tendency on the part of the s\u012bra scholars to gloss over or reject the \nparticipation of the Muh\u0101jir\u016bn (most particularly Sa\u02bfd b. Ab\u012b Waqq\u0101\u1e63) in Bi\u02ber Ma\u02bf\u016bna, their \npresence in the sariyya is confirmed in the tafs\u012br sources. The account given in the s\u012bra \navers that \u02bfAmr b. Umayya and a certain An\u1e63\u0101r\u012b did not accompany the main group and \n\u201cwere with the camels at pasture.\u201d186 The tafs\u012br counter-tradition includes Sa\u02bfd among those \nwho \u201clost their camel\u201d (a\u1e0dalla ba\u02bf\u012bran lahum) and \u201clagged behind\u201d their fellow-Muslims.187 \nThe statement \u201cleaving behind\u201d in this context must be taken as a euphemistic alternative \nfor \u201cfleeing.\u201d As Kister puts it, \u201cLater collections of the magh\u0101z\u012b preferred not to mention \nthe version claiming that Sa\u02bfd b. Ab\u012b Waqq\u0101\u1e63, the first who shed blood for the cause of Islam, \nthe hero of al-Q\u0101disiyya, did not take part in the battle of Bi\u02ber Ma\u02bf\u016bna but saved his own life, \nwhile the other Companions died the death of martyrs.\u201d188 When it comes to Sa\u02bfd\u2019s part at \nBi\u02ber Ma\u02bf\u016bna, we are likely dealing with a literary topos that is found in similar form in the \naccount of the raid of Nakhla, in which he and \u02bfUtba b. Ghazw\u0101n are reported to have \u201cleft \nbehind\u201d the main party and \u201clost their camel\u201d (a\u1e0dalla ba\u02bf\u012bran lahum\u0101).189 Sa\u02bfd\u2019s \u201cnumerous \nprogeny\u201d who left us with a range of \u201cfamily accounts\u201d on him could be responsible for \nwhitewashing the character of their forebear.190\n\nThe Massacre Narratives in their Broader Contexts: \u201cNew\u201d Form Criticism\n\nThe traditional biblical form criticism which was propounded in roughly the middle of the \ntwentieth century later underwent fundamental alterations, culminating in what has now \nbeen termed \u201cnew\u201d form criticism.191 As opposed to \u201cold\u201d form criticism\u2019s preoccupation \nwith Sitz im Leben, the \u201cnew\u201d approach is concerned with Sitz in der Literatur (\u201csetting in \nliterature\u201d), focusing on the text as it lies before us.192 To offer an example: while certain \nversions of the \u201cAncestress of Israel in Danger\u201d story in Genesis have been classified, on \naccount of their exaltation of YHWH and divine assistance, as Legende according to the \nclassic form-critical method,193 \u201cnew\u201d form criticism contends that \u201cthe pentateuchal \n\n185.  al-W\u0101qid\u012b, al-Magh\u0101z\u012b (trans. Faizer), 1:173.\n186.  Ibn Is\u1e25\u0101q, S\u012brat ras\u016bl All\u0101h, 434; al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:347.\n187.  Muq\u0101til b. Sulaym\u0101n, Tafs\u012br, ed. \u02bfAbd All\u0101h Ma\u1e25m\u016bd Sha\u1e25\u0101ta (Beirut: D\u0101r al-Tur\u0101th, 1423 AH), 1:458; \n\nal-\u1e6cabar\u0101n\u012b, Tafs\u012br (Irbid: D\u0101r al-Kit\u0101b al-Thaq\u0101f\u012b, n.d.) 2:367. \n188.  Kister, \u201cBi\u02ber Ma\u02bf\u016bna,\u201d 357.", "start_char_idx": 129887, "end_char_idx": 132703, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "04107c2b-3574-4ccb-836e-e20863edd9b6": {"__data__": {"id_": "04107c2b-3574-4ccb-836e-e20863edd9b6", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "7adc0590-f413-4886-8d55-3054b6bec6dc", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "d2ac5fe724dac0f095238e2d362e25f4ec6a6007780da3579b586133155d13e1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8a8ccd68-7563-424e-9574-c4fc79978aaa", "node_type": "1", "metadata": {}, "hash": "c2594819dcedf74c7bf9f065f61f846917ba2a8daf3b855e2c3052cf5e3dee9e", "class_name": "RelatedNodeInfo"}}, "text": "188.  Kister, \u201cBi\u02ber Ma\u02bf\u016bna,\u201d 357.\n189.  al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:17; Ibn Hish\u0101m, al-S\u012bra, 1:602.\n190.  See Watt, Muhammad at Medina, 7. \n191.  Wilson, \u201cNew Form Criticism and the Prophetic Literature,\u201d 311.\n192.  Buss, \u201cGoals and Processes of the \u2018New\u2019 Form Criticism,\u201d 306; idem, The Changing Shape of Form \n\nCriticism: A Relational Approach (Sheffield: Sheffield Phoenix Press, 2010), 191. \n193.  Sweeney, \u201cForm Criticism: The Question of the Endangered Matriarchs,\u201d 22. \n\n\n\n302  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nnarrative [including the \u201cEndangered Matriarch\u201d story] at large must be recognized \ngenerically as a saga,\u201d as it concentrates on \u201cthe formation of the people of Israel.\u201d194\n\nIn a similar vein, the formal character of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna stories may be \ndetermined, on the basis of a \u201cnew\u201d form-critical approach, by taking into account the \nbroader literary contexts in which these narratives feature. In other words, whereas tribal \nfeuds played a pivotal part in the formation of narratives of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna \nexpeditions, from the late second/eighth and early third/ninth centuries onwards the \nissue of clan and consanguinity ceased to be the main incentive behind the dissemination \nof these stories. The accounts of these incidents feature in a wide spectrum of sources \n(including the s\u012bra nabawiyya, tafs\u012br, \u1e25ad\u012bth, and fiqh compendia) with variegated editorial \npolicies and concerns on the part of the actual authors in whose compilations the massacre \nreports have been preserved. In what follows, we shall take a look at the wider contexts of \nthe massacre accounts in different genres of Islamic religious literature, and identify the \nnarratives\u2019 formal character and the motivations behind their transmission.\n\n1. The Articulation of the Notion of Martyrdom\n\nAmongst the major impetuses behind the narration in later Muslim collections of \nmassacre stories were the inclusion of moving martyrdom episodes, which abound with \nflattering portrayals of the martyr-Companions as exempla of both temerity and piety.195 \nAs committed and God-fearing Muslims, the martyrs are frequently said to have abstained \nfrom accepting the polytheists\u2019 protection, and to have passionately craved martyrdom.196 \nThe narratives of al-Raj\u012b\u02bf include the martyrology of Khubayb, in which many \u201cclassical \nelements\u201d of martyrdom are unmistakably observable.197 Likewise, the theme of martyrdom \nis central in the reports of Bi\u02ber Ma\u02bf\u016bna, to extent that this massacre is one of the historical \nevents to which \u201cthe most famous and often-cited verse (on the concept of martyrdom),\u201d198 \nQ 3:169\u201370,199 has been attributed by the exegetical sources.200 Additionally, the story of Bi\u02ber \nMa\u02bf\u016bna appears in certain \u1e25ad\u012bth collections under martyrdom-related rubrics (e.g., B\u0101b \nFa\u1e0dl al-shah\u0101da and B\u0101b al-Shah\u012bd),201 which shows how integral a theme martyrdom is to \n\n194.  Ibid., 25.\n195.  On the significance of \u201cthe Companions as military and spiritual heroes,\u201d see Khalek, \u201c\u2018He Was Tall and \n\nSlender,\u2019\u201d esp. 106, 108. \n196.  See above, part three of the section \u201cParallels between the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Expeditions.\u201d\n197.  David Cook, Martyrdom in Islam, 22.\n198.  Ibid., 18.\n199.  \u201cThink not of those who are slain in All\u0101h\u2019s way as dead.", "start_char_idx": 132670, "end_char_idx": 135958, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8a8ccd68-7563-424e-9574-c4fc79978aaa": {"__data__": {"id_": "8a8ccd68-7563-424e-9574-c4fc79978aaa", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "04107c2b-3574-4ccb-836e-e20863edd9b6", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "5ea45db9ac9b2a28dd2c4c6f2a1fc3ac6bbf3ba94f55249647688a3d136244fd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5da3b70f-cd8a-44b1-9ca8-7dc9a71a27d5", "node_type": "1", "metadata": {}, "hash": "3264f1833e2c6e0d23fe347d7beb2b490eef806fc2cf6e22ef337cef22116a4e", "class_name": "RelatedNodeInfo"}}, "text": "\u201cThink not of those who are slain in All\u0101h\u2019s way as dead. Nay, they live, finding their sustenance in the \n\npresence of their Lord; They rejoice in the bounty provided by All\u0101h. And with regard to those left behind, who \nhave not yet joined them (in their bliss), the (martyrs) glory in the fact that on them is no fear, nor have they \n(cause to) grieve.\u201d The translation is by Y\u016bsuf \u02bfAl\u012b. \n\n200.  See, for instance, al-Qurtub\u012b, al-J\u0101mi\u02bf li-a\u1e25k\u0101m al-Qur\u02be\u0101n (Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, 1985), \n4:268; al-Tha\u02bflab\u012b, al-Kashf wa-l-bay\u0101n f\u012b tafs\u012br al-Qur\u02be\u0101n (Beirut: D\u0101r al-Kit\u0101b al-Thaq\u0101f\u012b, 1422 AH), 3:201.\n\n201.  \u02bfAbd al-Razz\u0101q al-\u1e62an\u02bf\u0101n\u012b, al-Mu\u1e63annaf, ed. \u1e24ab\u012bb al-Ra\u1e25m\u0101n al-A\u02bf\u1e93am\u012b (Beirut: al-Majlis al-\u02bfIlm\u012b, 1972), \n5:267; Ibn \u1e24ibb\u0101n, \u1e62a\u1e25\u012b\u1e25, ed. Shu\u02bfayb al-Arna\u02bf\u016bt, (Beirut: n.p., 1993), 10:508.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  303\n\nthis story. All such attestations of the massacre reports in Islamic compendia stem from \nthe mental disposition of imitatio.202 In this context, thus, our stories should be categorized \ngenerically as Legende.\n\n2. The Dal\u0101\u02beil al-Nubuwwa Material in the Massacre Reports\n\nThe stories of al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna were also appealing for tradents on account of the \nsupernatural tales and miraculous happenings whose ultimate function was the veneration \nof Islam and the verification of Muhammad\u2019s prophetic status. This kind of material belongs \nto the category of \u201cThe Signs of Prophecy\u201d (a\u02bfl\u0101m/dal\u0101\u02beil al-nubuwwa). Episodes such \nas the awe-inspiring ascension of \u02bf\u0100mir b. Fuhayra\u2019s body to the sky, Khubayb eating of \nheavenly sustenance, the miraculous disappearance of his body, and the protection of \u02bf\u0100\u1e63im \nb. Th\u0101bit\u2019s corpse by \u201ca swarm of wasps,\u201d rendered the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna stories \nas perfect materials for the authors of the dal\u0101\u02beil al-nubuwwa compilations.203 Here, once \nmore, the stories can be classified as Legende. \n\n3. The Massacre Reports and the \u02bfUl\u016bm al-Qur\u02be\u0101n Genre\n\n\u201cThe Sciences of the Qur\u02be\u0101n\u201d (\u02bful\u016bm al-Qur\u02be\u0101n) is another genre within Islamic literature \nin which the story of Bi\u02ber Ma\u02bf\u016bna appears.", "start_char_idx": 135901, "end_char_idx": 138049, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5da3b70f-cd8a-44b1-9ca8-7dc9a71a27d5": {"__data__": {"id_": "5da3b70f-cd8a-44b1-9ca8-7dc9a71a27d5", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8a8ccd68-7563-424e-9574-c4fc79978aaa", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "0314b8c2851ba0a7d9c1b83ca5bf0fb70e64a4e89bbcf10a6f6a2d8ddbb85a0d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "076e304a-74b2-446e-9688-68e46cce1281", "node_type": "1", "metadata": {}, "hash": "a95b581e9809c03ed09fe966441be4b3477ecf9be5de6a2604d3f671aa19f932", "class_name": "RelatedNodeInfo"}}, "text": "The account of the qurr\u0101\u02be slaughtered at Bi\u02ber \nMa\u02bf\u016bna was much adopted by the authors of \u02bful\u016bm al-Qur\u02be\u0101n and tafs\u012br collections, serving \nas evidence in favor of the existence in the Prophet\u2019s time of people who knew the Qur\u02be\u0101n  \n(or some part thereof) by heart (\u1e25amalat al-Qur\u02be\u0101n).204 Furthermore, the Bi\u02ber Ma\u02bf\u016bna \nmassacre and the verses supposedly revealed on that occasion but which failed to find a \nplace in the final codex are commonly adduced for the articulation of the concept of the \nQur\u02be\u0101nic verses\u2019 abrogation (naskh), i.e., the phenomenon of the supersession of earlier legal \nnorms by means of more recent revelations.205 The text adopts then the formal character of \n\u201ccase\u201d (Kasus), which is concerned with norms and values.206 \n\n4. The Bi\u02ber Ma\u02bf\u016bna Massacre and the Legal Controversies Surrounding the Qun\u016bt\n\nThe Bi\u02ber Ma\u02bf\u016bna story was of special interest for Muslim scholars in the context \nof legal discourse over the permissibility or otherwise of the qun\u016bt in the daily prayer.  \nIn this context, the narrative functions generically as a Kasus whose Geistesbesch\u00e4ftigung \nis weighing actions against norms. One discerns heated discussions among the advocates of \ndifferent schools as to in which (if any) prayer is the qun\u016bt mandatory, where this practice \n\n202.  On Companions as \u201cfigures worthy of pious emulation,\u201d see Khalek, \u201c\u2018He Was Tall and Slender,\u2019\u201d 107.\n203.  See al-Bayhaq\u012b, Dal\u0101\u02beil, 3:345; Ab\u016b Nu\u02bfaym al-I\u1e63fah\u0101n\u012b, Dal\u0101\u02beil al-nubuwwa, ed. Mu\u1e25ammad Raww\u0101s \n\nQal\u02bfaj\u012b and \u02bfAbd al-Barr \u02bfAbb\u0101s (Beirut: D\u0101r al-Naf\u0101\u02beis, 1986), 1:506\u201315; al-Maqr\u012bz\u012b, Imt\u0101\u02bf al-asm\u0101\u02be, 13:271.\n204.  al-Zarkash\u012b, al-Bur\u1e25\u0101n f\u012b \u02bful\u016bm al-Qur\u02be\u0101n (Beirut: D\u0101r al-Ma\u02bfrifa, 1410 AH), 1:336; al-Suy\u016b\u1e6d\u012b, al-Itq\u0101n f\u012b \n\n\u02bful\u016bm al-Qur\u02be\u0101n (Beirut: D\u0101r al-Kutub al-\u02bfArab\u012b), 1:254.\n205.  al-Fars\u012b, al-\u1e24ujja li-l-qurr\u0101\u02be al-sab\u02bfa (Beirut: D\u0101r al-Ma\u02bem\u016bn li-l-Tur\u0101th), 2:201; al-Suy\u016b\u1e6d\u012b, al-Itq\u0101n, 1:665. \n\nSee also John Burton, \u201cAbrogation,\u201d in Encyclopaedia of the Qur\u02be\u0101n, ed. J. D. McAuliffe (Leiden: Brill, 2001\u20136).\n206.  Jolles, Simple Forms, 124\u201344.\n\n\n\n304  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nshould be placed in the prayer (before or after the ruk\u016b\u02bf), what is the content and wording \nof the qun\u016bt, and so on.207 Muhammad\u2019s alleged cursing of the slayers of the Bi\u02ber Ma\u02bf\u016bna \nmartyrs in the qun\u016bt of his morning prayers provides a possible precedent for the Islamic \ncommunity, and has thus occupied an important place in the qun\u016bt-related debates in \nIslamic fiqh and \u1e25ad\u012bth literature.208\n\n5.", "start_char_idx": 138050, "end_char_idx": 140543, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "076e304a-74b2-446e-9688-68e46cce1281": {"__data__": {"id_": "076e304a-74b2-446e-9688-68e46cce1281", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5da3b70f-cd8a-44b1-9ca8-7dc9a71a27d5", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "4fbc9187125fc22a658a03299da9d4d9ef92653063c3de09f4674717a5fa2b22", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bb1a745b-d5eb-40f8-ab7c-866ff3305d1e", "node_type": "1", "metadata": {}, "hash": "377ce7624472e4442af3a9b1f1a741084f30ba6e37981c53f4e8140be2c45411", "class_name": "RelatedNodeInfo"}}, "text": "The Bi\u02ber Ma\u02bf\u016bna Massacre and the Expedition against the Ban\u016b al-Na\u1e0d\u012br\n\nPerhaps most telling in the context of the present article\u2019s critical analysis of the s\u012bra \nnabawiyya is the way in which the massacre reports are situated in the wider narratives of \nMu\u1e25ammad\u2019s life. By the end of the second/eighth century many of the s\u012bra\u2019s audiences, \nbased upon the \u201corthodox\u201d version of the Prophet\u2019s biography, must have shared the \nconviction that the expulsion from Medina of the Jewish tribe of Ban\u016b al-Na\u1e0d\u012br occurred \nin the immediate aftermath of the Bi\u02ber Ma\u02bf\u016bna massacre, and that these two events were \nclosely related. During the course of his flight from the watering place at Bi\u02ber Ma\u02bf\u016bna to \nMedina, according to Ibn Is\u1e25\u0101q and al-W\u0101qid\u012b, \u02bfAmr b. Umayya al-\u1e0camr\u012b kills two men \nof the Ban\u016b Kil\u0101b (of Ban\u016b \u02bf\u0100mir). The Prophet departs for the Ban\u016b al-Na\u1e0d\u012br\u2019s territory, \nrequesting their assistance for the payment of the Kil\u0101b\u012bs\u2019 blood money, for the Ban\u016b \nal-Na\u1e0d\u012br were confederates of the Ban\u016b \u02bf\u0100mir. The Na\u1e0dr\u012b Jews allegedly attempt in vain to \nassassinate Mu\u1e25ammad (by throwing a stone at him from the top of their forts),209 and the \nlatter lays siege to their fortresses and expels them from Medina.210 As vividly as Ibn Is\u1e25\u0101q \nand al-W\u0101qid\u012b\u2019s \u201corthodox\u201d accounts remember the affair of Bi\u02ber Ma\u02bf\u016bna as related to Ban\u016b \nal-Na\u1e0d\u012br\u2019s fate, the connection was in no way self-evident during and before al-Zuhr\u012b\u2019s time. \n\nSch\u00f6ller argues, on the basis of tafs\u012br materials, that at a certain stage of the collection \nof the Prophet\u2019s biography, possibly at the end of the first Islamic century, there existed an \naccount of a joint conflict between the Prophet and the Medinan Jews (yawm Quray\u1e93a wa-l-\nNa\u1e0d\u012br) which Sch\u00f6ller designates the \u201cQuray\u1e93a-cum-Na\u1e0d\u012br\u201d episode. Of this \u201cunorthodox\u201d \nrecension of the Prophet\u2019s confrontation with the Jews of Medina a remnant is noticeable \nin the report of al-Zuhr\u012b, who relays that the Jews of al-Na\u1e0d\u012br asked Mu\u1e25ammad to attend \na meeting in the company of thirty of his entourage, debating there with the Jewish rabbis \n(who were also thirty in number). The Jews hatch a plot to assassinate the Prophet, who gets \nwind of their treachery through a Jewish woman from al-Na\u1e0d\u012br. Subsequently, Mu\u1e25ammad \nbesieges the strongholds of al-Na\u1e0d\u012br, and then of the Quray\u1e93a (which implies that the latter \nplayed some part in the treason), summoning them to the conclusion of a non-agression \npact with him. The Quray\u1e93a agree, but the Ban\u016b al-Na\u1e0d\u012br refuse and enter into an armed \n\n207.  For useful overviews on the issue and the sources in which these controversies appear, see Kister, \n\u201cMu\u1e0dar,\u201d 267\u201372; Najam I. Haider, \u201cThe Geography of the Isn\u0101d: Possibilities for the Reconstruction of Local \nRitual Practice in the 2nd/8th Century,\u201d Der Islam 90, no. 2 (2013): 306\u201346, at 329\u201336.\n\n208.  Kister, \u201cMu\u1e0dar,\u201d 267\u20138.\n209.", "start_char_idx": 140544, "end_char_idx": 143395, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bb1a745b-d5eb-40f8-ab7c-866ff3305d1e": {"__data__": {"id_": "bb1a745b-d5eb-40f8-ab7c-866ff3305d1e", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "076e304a-74b2-446e-9688-68e46cce1281", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "ffa46f88a062e6fc5bc51d249b7d55eec178332dc89b2e929c619a4d73fb7a7d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0ec91096-3b20-4b8f-b51f-0fee899da55d", "node_type": "1", "metadata": {}, "hash": "8276c51f368ab9a56eb0826df454396f9914c5664c7a4ab16b568941d812c45b", "class_name": "RelatedNodeInfo"}}, "text": "Kister, \u201cMu\u1e0dar,\u201d 267\u20138.\n209.  This is a ubiquitous topos in the reports of the Prophet\u2019s conflicts with the Medinan Jews: see Marco \n\nSch\u00f6ller, Exegetisches Denken und Prophetenbiographie: eine quellenkritische Analyse der S\u012bra-\u00dcberlieferung \nzu Mu\u1e25ammads Konflikt mit den Juden (Wiesbaden: Harrassowitz Verlag, 1998), 266. \n\n210.  Ibn Hish\u0101m, al-S\u012bra, 2:190; al-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:363\u20135.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  305\n\nconflict with the Prophet, which results in their defeat and exile.211 According to Sch\u00f6ller, \nal-Zuhr\u012b\u2019s report (which is confirmed by that of M\u016bs\u0101 b. \u02bfUqba) preserves vestiges of the \narchaic Quray\u1e93a-cum-Na\u1e0d\u012br recension. And it is noteworthy that neither version speaks \nwhatsoever of the connection between the Bi\u02ber Ma\u02bf\u016bna and Ban\u016b al-Na\u1e0d\u012br expeditions.212  \nIn sum, the \u201corthodox\u201d account of Ban\u016b al-Na\u1e0d\u012br may be said to be characterized by several \nmain features: the murder by \u02bfAmr b. Umayya al-\u1e0camr\u012b of the Kil\u0101b\u012b men following the Bi\u02ber \nMa\u02bf\u016bna massacre, the Prophet\u2019s seeking help from the Jews as regards the blood money, and \nthe extremely dubious casus belli for the al-Na\u1e0d\u012br expedition, namely the ubiquitous topos \nof \u201cthrowing a stone\u201d to kill the Prophet.213 Seen in this light, the historical framework \nassigned to the Bi\u02ber Ma\u02bf\u016bna incident is of key significance for the authors of Mu\u1e25ammad\u2019s \n\u201corthodox\u201d biography to achieve their aim of separating the Prophet\u2019s expeditions against \nthe Quray\u1e93a and the Ban\u016b al-Na\u1e0d\u012br by an interval of two years.214 \n\nConclusion \n\nReading the s\u012bra with intense cognizance of the literary tools used and the impetus \nbehind their deployment carries negative implications for the historicity of the accounts. \nTo recapitulate the results, we have observed that there is a close correspondence between \nthe accounts of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna massacres, and that the former story comprised \na wide array of hagiographic motifs shared by many medieval sources, Muslim and \nnon-Muslim alike. The close similarities between the massacre reports have their roots \nin the tribal feuds between the \u02bfAmr b. \u02bfAwf of the Aws and the Najj\u0101r of the Khazraj. \nSignificantly, the parallelism in the accounts of al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna is not the sole \nmanifestation of \u02bfAmr b. \u02bfAwf\u2013Najj\u0101r polemical encounters. The quintessential example \n\n211.  On the Quray\u1e93a-cum-Na\u1e0d\u012br episode and its residues in later accounts, see Marco Sch\u00f6ller, \u201cS\u012bra and \nTafs\u012br: Mu\u1e25ammad al-Kalb\u012b on the Jews of Medina,\u201d in Biography of Mu\u1e25ammad: The Issue of the Sources, ed. \nH. Motzki, 18\u201348 (Leiden: Brill, 2000), 28\u201334; idem, Exegetisches Denken, 273\u20134. Rizwi Faizer, \u201cExpeditions and \nBattles,\u201d in Encyclopaedia of the Qur\u02be\u0101n, ed. J. D. McAuliffe (Leiden: Brill, 2001\u20136), leans in the same direction.", "start_char_idx": 143367, "end_char_idx": 146188, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0ec91096-3b20-4b8f-b51f-0fee899da55d": {"__data__": {"id_": "0ec91096-3b20-4b8f-b51f-0fee899da55d", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bb1a745b-d5eb-40f8-ab7c-866ff3305d1e", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "51cd492571f6334bea26c87efc9086438ba176edf5f1ef5170157c336b2df9bc", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fee4da0c-9b21-419c-bc86-920c6f2fb864", "node_type": "1", "metadata": {}, "hash": "c3e481d7618151e9bc13866f5a56dd2e22763744fabada8ec7c2a087a7bc0a30", "class_name": "RelatedNodeInfo"}}, "text": "It is interesting to note that some faint echoes of the Quray\u1e93a-cum-Na\u1e0d\u012br episode are yet audible even in the \npoems quoted by Ibn Is\u1e25\u0101q, which, inconsistent with his prose material, assign the calamity befalling on the \nQuray\u1e93a and the Na\u1e0d\u012br to Sa\u02bfd b. Mu\u02bf\u0101dh, otherwise known to be the protagonist only of the Quray\u1e93a incident: \n\u201cO Sa\u02bfd, Sa\u02bfd of B. Mu\u02bf\u0101dh, for what befell Quray\u1e93a and Na\u1e0d\u012br (lim\u0101 laqiyat Quray\u1e93a wa-l-Na\u1e0d\u012br).\u201d See Ibn Is\u1e25\u0101q, \nS\u012brat ras\u016bl All\u0101h, 713; Ibn Hish\u0101m, al-S\u012bra, 2:273. See also in this respect, Barakat Ahmad, Mu\u1e25ammad and the \nJews: A Re-examination (New Delhi: Vikas Publishing House, 1979), 92.\n\n212.  Sch\u00f6ller, \u201cS\u012bra and Tafs\u012br,\u201d 33. \n213.  Interestingly, the cause of war between the Prophet and the Jewish tribe of Ban\u016b Qaynuq\u0101\u02bf is yet \n\nanother topos, that of the sexual harassment by the Jews of a (Muslim) woman (Ibn Hish\u0101m, al-S\u012bra, 2:48; \nal-W\u0101qid\u012b, al-Magh\u0101z\u012b, 1:176), the occurrence of which was also reportedly the casus belli for the first battle \nof the so-called sinful wars (\u1e25ur\u016bb al-fij\u0101r): see Patricia Crone, Meccan Trade and the Rise of Islam (Princeton: \nPrinceton University Press, 1987), 145; Sch\u00f6ller, Exegetisches Denken, 258.\n\n214.  Sch\u00f6ller suggests (not implausibly) that multiplying the incidents in the Prophet\u2019s life (here the \nseparation of the Quray\u1e93a and Na\u1e0d\u012br expeditions) might have been connected to the rise of different legal views \non such \u201cvital\u201d matters as \u201cpractices of warfare and sharing the booty\u201d (Sch\u00f6ller, \u201cS\u012bra and Tafs\u012br,\u201d 42). If this \ninterpretation is correct, then the mental disposition behind placing the Bi\u02ber Ma\u02bf\u016bna\u2013Na\u1e0d\u012br episode in their \npresent context is that of norms, which corresponds to the form Kasus.\n\n\n\n306  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nof these tribes\u2019 hostile confrontation in the domain of literature is to be found in Pseudo-\n\u1e24ass\u0101n\u2019s elegies on \u02bfUthm\u0101n, in which a versifier with categorical bias in favor of \u02bfAmr b. \n\u02bfAwf carries out a severe verbal assault on the Ban\u016b Najj\u0101r. As far as can be gleaned from \nthe sources, the descendants of the main actors of al-Raj\u012b\u02bf had the leading role in chastising \nthe Ban\u016b Najj\u0101r for their purported culpability in the caliph\u2019s murder. Worth recalling \nis the trenchant satire of al-A\u1e25wa\u1e63 (the descendant of \u02bf\u0100\u1e63im b. Th\u0101bit, and Khubayb\u2019s \nfellow-tribesman on the maternal side) against the Najj\u0101r on account of their treachery \n(ghadr) against \u02bfUthm\u0101n. Given this active presence of the progeny of al-Raj\u012b\u02bf victims in \nhostile encounters with the Najj\u0101r, it is entirely conceivable that they themselves would \nhave been behind the significant literary borrowing from the fa\u1e0d\u0101\u02beil motifs found in the \nBi\u02ber Ma\u02bf\u016bna story. After all, the descendants of a person have the strongest motivation for \nextolling their ancestor,215 and the descendants of the al-Raj\u012b\u02bf martyrs were no exception.", "start_char_idx": 146190, "end_char_idx": 149038, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "fee4da0c-9b21-419c-bc86-920c6f2fb864": {"__data__": {"id_": "fee4da0c-9b21-419c-bc86-920c6f2fb864", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0ec91096-3b20-4b8f-b51f-0fee899da55d", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "ba5a32c70ef0b62dd151ed26024333ec2e992303b38159e19576311427b45f02", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1deef15a-48cd-4ff0-ab32-107477632b25", "node_type": "1", "metadata": {}, "hash": "974ea6589b4589af650dead599dbadbe18764ec3b9887cd7d708789eeeebf583", "class_name": "RelatedNodeInfo"}}, "text": "Thus, it seems that we can speak of a period of antagonistic activities on the part of \u02bfAmr \nb. \u02bfAwf (in the realm of literature) against the Najj\u0101r,216 culminating in the dissemination of \npoems regarding the Najj\u0101r\u2019s complicity in \u02bfUthm\u0101n\u2019s assassination and in the formation of \nparallelism between the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna accounts. In the latter case, the forgers of \n\u02bfAmr b. \u02bfAwf did their best to include in the al-Raj\u012b\u02bf story the very fa\u1e0d\u0101\u02beil material of which \nthe Ban\u016b Najj\u0101r were so proud. By the third/ninth century, when tribal motivations ceased \nto be amongst the prime socio-political exigencies of the time, new incentives emerged \nfor the transmission of our narratives, which we have unfolded through assessment of the \nliterary contexts in which the massacre accounts appear.\n\nForm-critical analysis points once more to the fact that traditional Islamic material must \nbe treated, as Noth propounds, as the combination of discrete Erz\u00e4hlmotive transferable \nfrom one framework to another.217 This entails adopting \u201can all-encompassing view of \nthe forms and biases of early Islamic tradition as a whole in order to assess accurately \neven one\u201d event.218 Due probably to the \u201cpreliminary character\u201d of Noth\u2019s source-critical \nstudies, his detection of literary topoi was limited, for the most part, to the fut\u016b\u1e25 traditions.  \nAs it turned out, the subsequent corpus of scholarship that owed its inspiration to Noth\u2019s \nQuellenkritische Studien remained mostly as limited in agenda as Noth\u2019s original endeavors, \nand no comprehensive attempt has been made to identify the literary commonplaces in \nthe s\u012bra nabawiyya.219 In his Narratives of Islamic Origins, Donner stresses the usefulness \n\n215.  See Lecker, \u201cThe Assassination of the Jewish Merchant Ibn Sunayna,\u201d 181\u201396; Chase F. Robinson, \n\u201cHistory and Heilsgeschichte in Early Islam: Some Observations on Prophetic History and Biography,\u201d in History \nand Religion: Narrating a Religious Past 68, ed. Bernd-Christian Otto, 119\u201350 (Berlin: Walter de Gruyter, 2015), \n131; Michael Cook, \u201cMu\u1e25ammad\u2019s Deputies in Medina,\u201d Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 23 (2015): 1\u201367, at 42. \n\n216.  The termini of this period cannot be precisely established, but it must have coincided with al-A\u1e25wa\u1e63\u2019 \n(d. ca. 105/723) professional career as the well-known poet of Medina, so roughly the last quarter of the first \nIslamic century. \n\n217.  Noth, The Early Arabic Historical Tradition, 109; Noth, \u201cI\u1e63fah\u0101n-Nih\u0101wand,\u201d 246\u20137.\n218.  Noth, The Early Arabic Historical Tradition, 18.\n219.  On the studies that were preoccupied with the literary analysis of the fut\u016b\u1e25 accounts see, for example, \n\nThomas Sizgorich, \u201c\u2018Do Prophets Come with a Sword?\u2019 Conquest, Empire, and Historical Narrative in the Early \nIslamic World,\u201d The American Historical Review 112, no. 4 (2007): 993\u20131015, esp. 995, 1005\u20137; Chase F. Robinson,", "start_char_idx": 149040, "end_char_idx": 151895, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1deef15a-48cd-4ff0-ab32-107477632b25": {"__data__": {"id_": "1deef15a-48cd-4ff0-ab32-107477632b25", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fee4da0c-9b21-419c-bc86-920c6f2fb864", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "4f95fe1d00bd7d9bb4cf20403470938d84ddcf84956f02db32e13eb88b21b8e0", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b6e0e98f-f108-4f15-a608-b03089edd061", "node_type": "1", "metadata": {}, "hash": "44816a594bc047b97a7705cdcd38dbde962738ac1f9408b26b4fbb48170a1b8a", "class_name": "RelatedNodeInfo"}}, "text": "995, 1005\u20137; Chase F. Robinson, \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  307\n\nof \u201ca comprehensive catalog of topoi\u201d to assess early Islamic akhb\u0101r but, adds Donner, \n\u201clittle further work on this task has been undertaken since Noth\u2019s preliminary listing.\u201d220 \nUnfortunately, the \u201ccomprehensive catalog\u201d proffered by Donner more than two decades \nago seems to be still lacking, at least inasmuch as the biography of the Prophet is \nconcerned.221 \n\nAs they stand, the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna stories are \u201cundifferentiated reports\u201d with \n\u201cno genuine relation to any particular historical event.\u201d222 The narratives are archetypal \ndepictions of failed deputations and, as such, must be taken with a grain of salt. Relevant \nin this context is the account of the deputation of \u1e6cayyi\u02be, comprised of many elements \nwhich feature in the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna accounts: (I) arrival of tribal deputation, \n(II) da\u02bfwa (summons to Islam) made by the Prophet, (III) his premonition that the chief of \n\u1e6cayyi\u02be, Zayd al-Khayl, might die of the Medina fever, (IV) the deputy departing with a letter \ndocumenting a land grant, (V) Zayd\u2019s being overcome by fever at a watering place in Najd, \nand (VI) his poetic last words. Readers with more positivistic leanings may nonetheless \nbe inclined to go beyond mere historiographical assessment of the s\u012bra, venturing to \nreconstruct the general outlines of events. After all \u201c[a] topos may very well have a basis \nin fact, for it is often the case that a topos was once securely anchored to real historical \nreferents.\u201d223 A possible reconstruction in the case of the Bi\u02ber Ma\u02bf\u016bna event would be that \nthe expedition may have commenced following the Prophet\u2019s da\u02bfwa, an offer to embrace \nIslam which, according to Noth/Conrad, \u201cmay very well correspond to reality.\u201d224 However, \nthe sariyya\u2019s participants were undoubtedly not proselytizers, but envoys to convey the \nProphet\u2019s letter (documenting land grant to Ab\u016b Bar\u0101\u02be?), a mission \u1e24ar\u0101m b. Mil\u1e25\u0101n failed \nto successfully accomplish and for which he was killed by \u02bf\u0100mir b. \u1e6cufayl.225 Lecker is \nof the opinion that geography, or more accurately the proximity of the Sulaym\u2019s gold \nmine to Bi\u02ber Ma\u02bf\u016bna, could be important to a proper understanding of the expedition. \nMu\u1e25ammad\u2019s letter to Ab\u016b Bar\u0101\u02be, according to this interpretation, may be seen as a \ndocument intended to secure for Ab\u016b Bar\u0101\u02be the contested rights over Ma\u02bfdan Ban\u012b Sulaym.226  \n\n\u201cThe Conquest of Kh\u016bzist\u0101n: A Historiographical Reassessment,\u201d Bulletin of the School of Oriental and African \nStudies 67, no. 1 (2004): 14\u201339, at 30; Khalek, \u201c\u2018He Was Tall and Slender,\u2019\u201d 118. \n\n220.  Donner, Narratives of Islamic Origins, 267.\n221.  Donald P. Little, \u201cNarrative Themes and Devices in al-W\u0101qid\u012b\u2019s Kit\u0101b al-magh\u0101z\u012b,\u201d in Reason and \n\nInspiration in Islam: Theology, Philosophy and Mysticism in Muslim Thought, ed. Todd Lawson, 34\u201344 (London: I. \nB. Tauris, 2005), 35, already highlights the necessity of the project of cataloging the topoi.", "start_char_idx": 151864, "end_char_idx": 154908, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b6e0e98f-f108-4f15-a608-b03089edd061": {"__data__": {"id_": "b6e0e98f-f108-4f15-a608-b03089edd061", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1deef15a-48cd-4ff0-ab32-107477632b25", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "d35749221e4291e151c0d20222bb31e16a99ada7e5c6ee3f935571d5715e6f30", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "59109ecd-8424-4947-886b-f4192cfcbeed", "node_type": "1", "metadata": {}, "hash": "573e223e588e6af01c0e24b6ff601e4f02d22dd24ee48a35719a9f41b32c5fe1", "class_name": "RelatedNodeInfo"}}, "text": "On the limited scholarly \nattempts at identifying the topoi in the Prophet\u2019s biography see, for instance, Donner, Narratives of Islamic \nOrigins, 269, 271; Lawrence I. Conrad, \u201cTheophanes and the Arabic Tradition: Some Indications of Intercultural \nTransmission,\u201d Byzantinische Forschungen 15 (1988): 1\u201344, 17; Robinson, \u201cHistory and Heilsgeschichte,\u201d 141. \n\n222.  Noth, The Early Arabic Historical Tradition, 148.\n223.  Ibid., 109. See also Nicola Clarke, The Muslim Conquest of Iberia: Medieval Arabic Narratives (London: \n\nRoutledge, 2012), 2.\n224.  Noth, The Early Arabic Historical Tradition, 165.\n225.  Ibn Is\u1e25\u0101q, S\u012brat ras\u016bl All\u0101h, 434.\n226.  Michael Lecker, \u201cBi\u02ber Ma\u02bf\u016bna,\u201d in Encyclopedia of Islam THREE, ed. Kate Fleet et al. (Leiden: Brill, 2011).\n\n\n\n308  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nAll this said, there is no infallible methodological path from topoi to historical realities,227 \nand any historical reconstruction undertaken on the basis of literary topoi, including the \none proposed here, remains hypothetical in nature.\n\nHowever, thanks to the approach pursued in this study, we are on firmer ground when it \ncomes to separating historical realities from literary topoi in the stories of al-Raj\u012b\u02bf and Bi\u02ber \nMa\u02bf\u016bna. Hitherto assumed as authentic, such elements of the stories as the religious nature \nof the expeditions, the crucifixion of Khubayb (and presumably his very incarceration228), \nthe supposed part played by the Ban\u016b Nawfal in the al-Raj\u012b\u02bf incident, and the simultaneity of \nthe al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna events all seem to be highly dubious, not to say pure invention.229 \nOur sources for the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna raids reflect far more about \u201cthe circumstances \nof [their] composition and redaction\u201d than about first/seventh-century Arabia.230 Motivated \nby the second/eighth-century tribal feuds, many components of these narratives owe their \nexistence to later modifications and adornments that were retrojected to the time of the \nProphet. Should form-critical analysis be extended to encompass other anecdotes of the \ns\u012bra, we might be able to discover more and more later accretions engendered not only by \ntribal discord, but also by disputations of other kinds, e.g., political, religious, and legal.231 \nThough this method yields, by its nature, results that narrow the margins of our knowledge \nabout the rise of Islam, it remains an indispensable tool for historians of this period who \noften have to rely heavily, if not exclusively, on literary sources between which and the \nevents they purport to narrate lies a yawning abyss of a century or so in which eyewitness \naccounts, if they existed at all, would have been contaminated by a gamut of distortions and \nfalsifications.232 \n\n227.  Noth, Early Arabic Historical Tradition, 114; Conrad, \u201cArw\u0101d,\u201d 322; Pavlovitch, \u201cThe S\u012bra,\u201d 73.\n228.  The story of the Hudhal\u012bs selling their captives as slaves to the Meccans is a famous pre-Islamic theme \n\nwhose occurrence in the al-Raj\u012b\u02bf account is in danger of being a topos, particularly when one takes into account \nthe stereotypical character of Khubayb\u2019s story as a whole. See Crone, Meccan Trade, 106; Kirill Dmitriev, \u201cBan\u016b \nHudhayl,\u201d in Encyclopedia of Islam THREE, ed. Kate Fleet et al.", "start_char_idx": 154909, "end_char_idx": 158159, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "59109ecd-8424-4947-886b-f4192cfcbeed": {"__data__": {"id_": "59109ecd-8424-4947-886b-f4192cfcbeed", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b6e0e98f-f108-4f15-a608-b03089edd061", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "a1303005163dd81586574c44fb7b071d33409ed1a84eccd75809dc9b3990acc3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "29390c51-5694-4984-8850-44085e338628", "node_type": "1", "metadata": {}, "hash": "05d8f592e7608f6bb56eed31cfd1f6abfaaefee19bec6a94699a3d793ecfef4b", "class_name": "RelatedNodeInfo"}}, "text": "Kate Fleet et al. (Leiden: Brill, 2017); Nathaniel Ashton Miller, \n\u201cTribal Poetics in Early Arabic Culture: The Case of Ash\u02bf\u0101r al-Hudhaliyy\u012bn\u201d (PhD diss., University of Chicago, \n2016), 172.\n\n229.  See Kister, \u201cBi\u02ber Ma\u02bf\u016bna,\u201d 342; Watt, Muhammad at Medina, 34; Arafat, \u201cThe Development of a Dramatic \nTheme,\u201d 15; Jones, \u201cThe Chronology of the Magh\u0101z\u012b,\u201d 267, where al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna are considered roughly \nsimultaneous; Watt, Muhammad at Medina, 33, where the mission is taken as a proselytizing one; Kister, \u201cBi\u02ber \nMa\u02bf\u016bna,\u201d 356, where Nawfal\u2019s role at al-Raj\u012b\u02bf is accepted as a historical fact; and Keshk, \u201cThe Historiography of \nan Execution,\u201d 13, where the author assigns the primary status to Khubayb\u2019s story vis-\u00e0-vis Hujr\u2019s.\n\n230.  Pavlovitch, \u201cThe S\u012bra,\u201d 66. See also Ilkka Lindstedt, \u201c\u2018One People to the Exclusion of Others\u2019 \u2013 Recategorized \nSuperordinate Identity in the Medinan Community,\u201d in The Study of Islamic Origins: New Perspectives and \nContexts, ed. Mette Bjerregaard Mortensen et al., 325\u201376 (Berlin: Walter de Gruyter, 2021), 335, who treats the \ns\u012bra, \u201cfor the most part, as part of the social (and mythic) memory of the burgeoning Muslim community.\u201d\n\n231.  It is worth stressing that this method does not automatically prove the whole s\u012bra spurious, but enables \nus to separate the wheat from the chaff.\n\n232.  Cf. Conrad, \u201cSeven and the Tasb\u012b\u02bf,\u201d 42.", "start_char_idx": 158142, "end_char_idx": 159521, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "29390c51-5694-4984-8850-44085e338628": {"__data__": {"id_": "29390c51-5694-4984-8850-44085e338628", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "59109ecd-8424-4947-886b-f4192cfcbeed", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "997ec478d0990512f67a2c06ffe3d47b7dd13946e5f49bee47ad153f66fa130b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6f043575-7d64-446e-950e-9f3d4106afbc", "node_type": "1", "metadata": {}, "hash": "de9c9aae14afe50ff2498d2f4b6ea1d32d340c924731fecf736b31b8219e00f7", "class_name": "RelatedNodeInfo"}}, "text": "Cf. Conrad, \u201cSeven and the Tasb\u012b\u02bf,\u201d 42.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  309\n\nBibliography\n\n\u02bfAbd al-Razz\u0101q al-\u1e62an\u02bf\u0101n\u012b. al-Mu\u1e63annaf. Edited by \u1e24ab\u012bb al-Ra\u1e25m\u0101n al-A\u02bf\u1e93am\u012b. Beirut: al-Majlis \nal-\u02bfIlm\u012b.\n\nAbou El Fadl, Khaled. Rebellion and Violence in Islamic Law. New York: Cambridge University \nPress, 2001.\n\nAb\u016b al-Faraj al-I\u1e63fah\u0101n\u012b. Kit\u0101b al-Agh\u0101n\u012b. Beirut: D\u0101r I\u1e25y\u0101\u02be al-Tur\u0101th al-\u02bfArab\u012b, n.d.\n\n\u2014\u2014\u2014. Maq\u0101til al-\u1e6d\u0101libiyy\u012bn. Edited by A\u1e25mad \u1e62aqr. Beirut: D\u0101r al-Ma\u02bfrifa, n.d.\n\nAb\u016b al-Ma\u02bf\u0101l\u012b al-\u02bfAlaw\u012b. Bay\u0101n al-ady\u0101n. 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Atlanta, GA: Society of Biblical Literature, 2015.", "start_char_idx": 161662, "end_char_idx": 163926, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b524b877-4e17-4c0e-a619-c083cf811a88": {"__data__": {"id_": "b524b877-4e17-4c0e-a619-c083cf811a88", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6f043575-7d64-446e-950e-9f3d4106afbc", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "ccc405d812f14dd6321ee39dc901dc59f7f9770f82da925ee85b8829b3ca1fe1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "fe003cbe-46f9-4722-82d6-404bddf874e4", "node_type": "1", "metadata": {}, "hash": "dd0fae40cea69c3f642ea593bad8f1aaa0759f0f9b2a0a17ee8477692f99d2f9", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  311\n\nByrskog, Samuel. \u201cA Century with the Sitz im Leben: From Form-Critical Setting to Gospel \nCommunity and Beyond.\u201d Zeitschrift f\u00fcr die neutestamentliche Wissenschaft 98, no. \n1\u20132 (2007): 1\u201327.\n\nCaskel, W. \u201c\u02bf\u0100mir b. \u1e62a\u02bf\u1e63a\u02bfa.\u201d In Encyclopaedia of Islam, 2nd ed., ed. 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I. \u201cThe Geography of the Isn\u0101d: Possibilities for the Reconstruction of Local Ritual \nPractice in the 2nd/8th Century.\u201d Der Islam 90, no. 2 (2013): 306\u201346.\n\nal-\u1e24\u0101kim al-N\u012bs\u0101b\u016br\u012b.", "start_char_idx": 166218, "end_char_idx": 168844, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e18e0c85-355e-4d7a-8c72-f877e0706d13": {"__data__": {"id_": "e18e0c85-355e-4d7a-8c72-f877e0706d13", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "fe003cbe-46f9-4722-82d6-404bddf874e4", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "a2595a098dace3f325c77ca559b9bd13c304acad2e626b475230c29c3ec4ebcf", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "913a6683-2096-4942-a8ab-09e4bf216731", "node_type": "1", "metadata": {}, "hash": "0c067a868b732177d66c185c6a6d457e67e25264dbf4f7c19ec39cce6615c32e", "class_name": "RelatedNodeInfo"}}, "text": "al-\u1e24\u0101kim al-N\u012bs\u0101b\u016br\u012b. Al-Mustadrak \u02bfal\u0101 al-\u1e63a\u1e25\u012b\u1e25ayn. Edited by Y\u016bsuf \u02bfAbd al-Ra\u1e25m\u0101n \nal-Mar\u02bfashl\u012b. Beirut: D\u0101r al-Ma\u02bfrifa, n.d.\n\nHarrak, Amir, trans. The Chronicle of Zuqn\u012bn Parts III and IV, A.D. 488\u2013775. Toronto: Pontifical \nInstitute of Mediaeval Studies, 1999.\n\nHasson, Isaac. \u201cContributions \u00e0 l\u2019\u00e9tude des Aws et des \u1e2aazra\u01e7.\u201d Arabica 36, no. 1 (1989):1\u201335.\n\nHawting, Gerald R. The First Dynasty of Islam: The Umayyad Caliphate AD 661\u2013750. London: \nRoutledge, 2002.\n\nHorovitz, Josef. The Earliest Biographies of the Prophet and Their Authors, edited and \ntranslated by Lawrence Conrad. Princeton, NJ: The Darwin Press, 2002.\n\nHoyland, Robert. Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish \nand Zoroastrian Writings on Early Islam. Princeton, NJ: The Darwin Press, 2002.\n\n\u2014\u2014\u2014. 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Jamharat ans\u0101b al-\u02bfarab.", "start_char_idx": 168823, "end_char_idx": 170772, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "913a6683-2096-4942-a8ab-09e4bf216731": {"__data__": {"id_": "913a6683-2096-4942-a8ab-09e4bf216731", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e18e0c85-355e-4d7a-8c72-f877e0706d13", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "7d9c73ed2bcc98dba9d2bc0868388d4e985130b96026b33b8ee0dbc703704aba", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8df93be7-6120-46e1-9c90-ab5de1293328", "node_type": "1", "metadata": {}, "hash": "e00b68a6665fa8f970b6065f4f02864505602dd33bc0a55efbdb1315575b0b86", "class_name": "RelatedNodeInfo"}}, "text": "Jamharat ans\u0101b al-\u02bfarab. Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 1983.\n\n\n\n314  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIbn \u1e24ibb\u0101n. Kit\u0101b al-Thiq\u0101t. Hyderabad: D\u0101\u02beirat al-Ma\u02bf\u0101rif al-\u02bfUthm\u0101niyya, n.d.\n\n\u2014\u2014\u2014. \u1e62a\u1e25\u012b\u1e25. Edited by Shu\u02bfayb al-Arna\u02bf\u016bt. Beirut: n.p., 1993.\n\nIbn Hish\u0101m. Al-S\u012bra al-nabawiyya. Edited by Mu\u1e63\u1e6daf\u0101 al-Saqq\u0101, Ibr\u0101h\u012bm al-Aby\u0101r\u012b, and \u02bfAbd \nal-\u1e24af\u012b\u1e93 Shalab\u012b. Beirut: D\u0101r al-Ma\u02bfrifa, 1971.\n\nIbn Is\u1e25\u0101q. S\u012brat ras\u016bl All\u0101h. Translated by Alfred Guillaume. Oxford: Oxford University Press, \n1954.\n\nIbn Qutayba al-D\u012bnawar\u012b. Kit\u0101b al-Shi\u02bfr wa-l-shu\u02bfar\u0101. Edited by A\u1e25mad Mu\u1e25ammad Sh\u0101kir. \nCairo: D\u0101r al-\u1e24ad\u012bth, 2006.\n\nIbn Sa\u02bfd. Al-\u1e6cabaq\u0101t al-kubr\u0101. Edited by Mu\u1e25ammad \u02bfAbd al-Q\u0101dir \u02bfA\u1e6d\u0101. Beirut: D\u0101r al-Kutub \nal-\u02bfIlmiyya, 1990. \n\nIbn Sayyid al-N\u0101s.\u02bfUy\u016bn al-athar f\u012b fun\u016bn al-magh\u0101z\u012b wa-l-sham\u0101\u02beil wa-l-siyar. Edited by \nIbr\u0101h\u012bm Mu\u1e25ammad Rama\u1e0d\u0101n. Beirut: D\u0101r al-Qalam, 1993.\n\nIbn Shabba. Ta\u02ber\u012bkh al-Mad\u012bna al-munawwara. Edited by Fah\u012bm Mu\u1e25ammad Shalt\u016bt. Beirut: \nD\u0101r al-Fikr, 1410 AH.\n\nIbn Th\u0101bit, \u1e24ass\u0101n. D\u012bw\u0101n. Edited by W. Arafat. London: E. J. W. Gibb Memorial Series, 1971.\n\nJolles, Andr\u00e9. Simple Forms. Translated by Peter J. Schwartz. London: Verso, 2017.\n\nJones, J. M. B. \u201cThe Chronology of the Magh\u0101z\u012b: A Textual Survey.\u201d Bulletin of the School of \nOriental and African Studies 19, no. 2 (1957): 245\u201380.\n\nJudd, Steven C. Religious Scholars and the Umayyads: Piety-minded Supporters of the \nMarw\u0101nid Caliphate. London: Routledge, 2014.\n\nJuynboll, Gautier H. A. Encyclopedia of Canonical \u1e24ad\u012bth. Leiden: Brill, 2007.\n\n\u2014\u2014\u2014. \u201cThe Qurr\u0101\u02be in Early Islamic History.\u201d Journal of the Economic and Social History of \nthe Orient 16 (1973): 113\u201329.\n\n\u2014\u2014\u2014. \u201cShu\u2018ba b. al-\u1e24ajj\u0101j (d. 160/776) and his Position among the Traditionists of Ba\u1e63ra.\u201d  \nLe Mus\u00e9on 111, no. 1\u20132 (1998): 187\u2013226.\n\nal-Kal\u0101\u02bf\u012b. Al-Iktif\u0101\u02be f\u012b magh\u0101z\u012b ras\u016bl All\u0101h wa-l-thal\u0101tha al-khulaf\u0101\u02be.", "start_char_idx": 170748, "end_char_idx": 172605, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8df93be7-6120-46e1-9c90-ab5de1293328": {"__data__": {"id_": "8df93be7-6120-46e1-9c90-ab5de1293328", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "913a6683-2096-4942-a8ab-09e4bf216731", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2b0286d5b0fff2fc7ef4f240ea7ee46e89fc3eee52cb6fc77f716d4f0d43945c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "8177e3ef-1658-432a-b024-b984930474e6", "node_type": "1", "metadata": {}, "hash": "0b9052aa02d1592de26e8332733979def8864190dadfb5ea43815cf6f579fb45", "class_name": "RelatedNodeInfo"}}, "text": "Edited by Mu\u1e25ammad \u02bfAl\u012b \nBay\u1e0d\u016bn. Beirut: D\u0101r al-Kutub al-\u02bfIlmiyya, 2000.\n\nKeshk, Khaled. \u201cThe Historiography of an Execution: The Killing of \u1e24ujr b. \u02bfAd\u012b.\u201d Journal of \nIslamic Studies 19, no. 1 (2008): 1\u201335.\n\nKhalek, Nancy. \u201c\u2018He was Tall and Slender and His Virtues were Numerous\u2019: Byzantine \nHagiographical Topoi and the Companions of Muhammad in al-Azd\u012b\u2019s Fut\u016b\u1e25 al-Sh\u0101m.\u201d \nIn Writing \u201cTrue Stories:\u201d Historians and Hagiographers in the Late Antique and", "start_char_idx": 172606, "end_char_idx": 173060, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "8177e3ef-1658-432a-b024-b984930474e6": {"__data__": {"id_": "8177e3ef-1658-432a-b024-b984930474e6", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "8df93be7-6120-46e1-9c90-ab5de1293328", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "b86047d0392b605f7345232dcd02273d846aad8c5b9ca4204f61940502bdb12d", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b263d91e-3380-49f1-b5fd-9a9ca48a4236", "node_type": "1", "metadata": {}, "hash": "8ece344246b2b93e2da5e698c5af851705f138509dc6500df4d6f136314b9a9a", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  315\n\nMedieval Near East, edited by A. 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Edinburgh: Edinburgh \nUniversity Press, 2009.", "start_char_idx": 177671, "end_char_idx": 180125, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bfef7c9c-f8a6-430d-9982-ee555e9419b9": {"__data__": {"id_": "bfef7c9c-f8a6-430d-9982-ee555e9419b9", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "63af056f-a919-4bf3-b42d-465977b1d43d", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "1b69a33d79b686bbbc8afe65cd38c85c44b936ef3c3e186ed4b117cc5110004e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "b70028ad-f3dc-4d55-b1e4-ecccd0cff980", "node_type": "1", "metadata": {}, "hash": "5fd1d2d0c03c173278aedd1a9eea70846cf4203af0992cbe522e2f0d0545d979", "class_name": "RelatedNodeInfo"}}, "text": "318  \u2022  Ehsan Roohi \n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n\u2014\u2014\u2014. \u201cM\u016bs\u0101 b. \u02bfUqba\u2019s Magh\u0101z\u012b.\u201d In The Biography of Muhammad. The Issue of the Sources, \nedited by H. Motzki, 67\u201397. Leiden: Brill, 2000.\n\nSch\u00f6ller, M. Exegetisches Denken und Prophetenbiographie: eine quellenkritische Analyse der \nS\u012bra-\u00dcberlieferung zu Mu\u1e25ammads Konflikt mit den Juden. Wiesbaden: Harrassowitz \nVerlag, 1998.\n\n\u2014\u2014\u2014. \u201cS\u012bra and Tafs\u012br: Mu\u1e25ammad al-Kalb\u012b on the Jews of Medina.\u201d In Biography of \nMu\u1e25ammad: The Issue of the Sources, edited by H. Motzki, 18\u201348. Leiden: Brill, 2000.\n\nShoemaker, Stephen. J. \u201cIn Search of \u02bfUrwa\u2019s S\u012bra: Some Methodological Issues in the Quest \nfor \u2018Authenticity\u2019 in the Life of Mu\u1e25ammad.\u201d Der Islam 85, no. 2 (2011): 257\u2013344.\n\n\u2014\u2014\u2014. \u201cMu\u1e25ammad.\u201d In Routledge Handbook on Early Islam, edited by H. Berg, 49\u201364.  \nNew York: Routledge, 2017.\n\nSizgorich, Thomas. \u201c\u2018Do Prophets Come with a Sword?\u2019 Conquest, Empire, and Historical \nNarrative in the Early Islamic World.\u201d The American Historical Review 112, no. 4 (2007): \n993\u20131015.\n\nal-Suy\u016b\u1e6d\u012b. Al-Itq\u0101n f\u012b \u02bful\u016bm al-Qur\u02be\u0101n. Beirut: D\u0101r al-Kutub al-\u02bfArab\u012b, n.d.\n\nSweeney, Marvin A. \u201cForm Criticism.\u201d In Dictionary of the Old Testament Wisdom, Poetry \nand Writings, edited by Tremper Longman III and Peter Enns, 227\u201341. Downers Grove, \nIL: InterVarsity Press, 2008.\n\n\u2014\u2014\u2014. \u201cForm Criticism: The Question of the Endangered Matriarchs in Genesis.\u201d In Method \nMatters: Essays on the Interpretation of the Hebrew Bible in Honor of David L. Petersen, \nedited by Joel M. LeMon and Kent Harold Richards, 17\u201338. Atlanta, GA: Society of Biblical \nLiterature, 2009.\n\nal-\u1e6cabar\u0101n\u012b. Tafs\u012br. Irbid: D\u0101r al-Kit\u0101b al-Thaq\u0101f\u012b, n.d.\n\n\u2014\u2014\u2014. Al-Mu\u02bfjam al-kab\u012br. Edited by \u1e24amd\u012b \u02bfAbd al-Maj\u012bd. Beirut: n.p., 1404 AH.\n\nal-\u1e6cabar\u012b. Ta\u02ber\u012bkh. Edited by Mu\u1e25ammad Ab\u016b al-Fa\u1e0dl Ibr\u0101h\u012bm. Beirut: D\u0101r al-Tur\u0101th, 1967.\n\n\u2014\u2014\u2014. The History of al-\u1e6cabar\u012b. Vol. 7, Foundation of the Community, translated \nby W. Montgomery Watt and M. V. McDonald. Albany, NY:  State University of New \nYork Press, 1988.\n\n\u2014\u2014\u2014. The History of al-\u1e6cabar\u012b. Vol. 26, The Waning of the Umayyad Caliphate: Prelude to \nRevolution, A.D. 738\u2013745/A.H. 121\u2013127, translated by Carole Hillenbrand. Albany, NY: \nState University of New York Press, 1989.\n\n\u2014\u2014\u2014. The History of al-\u1e6cabar\u012b. Vol. 29, Al-Man\u1e63\u016br and al-Mahd\u012b: A.D. 763\u2013786/A.H. \n146\u2013169, translated by Hugh Kennedy. Albany, NY: State University of New York Press, \n1990.", "start_char_idx": 180129, "end_char_idx": 182519, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "b70028ad-f3dc-4d55-b1e4-ecccd0cff980": {"__data__": {"id_": "b70028ad-f3dc-4d55-b1e4-ecccd0cff980", "embedding": null, "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9651", "node_type": "4", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "2fd990c78018829360ceb84e946c6656fc0c850f60f28bfccc92fb4c07d6c999", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bfef7c9c-f8a6-430d-9982-ee555e9419b9", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "26742a2ae3ff65bd0fb85533e3683f725dd7c947b6d172af72a390f903c91fe7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f00d0687-8b20-49cf-9089-38ae9da9cb73", "node_type": "1", "metadata": {}, "hash": "a7aacec8b35290f12debdaf5967a6a1b4b7a7b2ce7b54b92365f2fbb4bb0bc91", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nA Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories  \u2022  319\n\nal-Tha\u02bflab\u012b. Al-Kashf wa-l-bay\u0101n f\u012b tafs\u012br al-Qur\u02be\u0101n. Beirut: D\u0101r al-Kit\u0101b al-Thaq\u0101f\u012b, 1422 AH.\n\nal-Thaqaf\u012b, Ibr\u0101h\u012bm b. Mu\u1e25ammad. Al-Gh\u0101r\u0101t. Edited by Jal\u0101l al-D\u012bn \u1e24usayn\u012b Urmaw\u012b. Tehran: \nAnjuman-i Ath\u0101r-i Mell\u012b, 1353 AH.\n\nToffelm, Colin M. \u201cSitz im What? Context and the Prophetic Book of Obadiah.\u201d In The Book of \nthe Twelve and the New Form Criticism, edited by Mark J. Boda, Michael H. Floyd, and \nColin M. Toffelmire, 221\u201344. Atlanta, GA: Society of Biblical Literature, 2015.\n\nal-\u1e6c\u016bs\u012b, Mu\u1e25ammad b. \u1e24asan. Ikhtiy\u0101r ma\u02bfrifat al-rij\u0101l (Rij\u0101l al-Kashsh\u012b). Edited by \u1e24asan \nMu\u1e63\u1e6dafaw\u012b. Mashhad: Mashhad University Press, 1409 AH.\n\nvon Rad, Gerhard. Genesis: A Commentary. Translated by W. L. Jenkins. Philadelphia, PA: \nWestminster Press, 1972.\n\nWansbrough, John. Quranic Studies: Sources and Methods of Scriptural Interpretation. \nWith foreword, translations, and expanded notes by Andrew Rippin. Amherst, NY: \nPrometheus Books, 2004.\n\n\u2014\u2014\u2014. The Sectarian Milieu: Content and Composition of Islamic Salvation History. Oxford: \nOxford University Press, 1978.\n\nal-W\u0101qid\u012b. Al-Magh\u0101z\u012b. Edited by Marsden Jones. Beirut: A\u02bflam\u012b, 1989.\n\n\u2014\u2014\u2014. Kit\u0101b al-Magh\u0101z\u012b. Edited and translated by Rizwi Faizer. New York: Routledge, 2013.\n\n\u2014\u2014\u2014. Kit\u0101b al-Ridda. Edited by Y. al-Jub\u016br\u012b. Beirut: D\u0101r al-Gharb al-Isl\u0101m\u012b, 1990.\n\nWatt, W. Montgomery. Muhammad at Medina. Oxford: Oxford University Press, 1956.\n\n\u2014\u2014\u2014. \u201cNawfal.\u201d Encyclopaedia of Islam, 2nd ed., ed. P. Bearman et al., Leiden: Brill, 1954\u2013\n2009.\n\nWestermann, Claus. Genesis 12\u201336: A Commentary. Translated by John J. Scullion. Minneapolis, \nMN: Augsburg, 1985.\n\nWilson, Robert R. \u201cNew Form Criticism and the Prophetic Literature: The Unfinished Agenda.\u201d \nIn The Book of the Twelve and the New Form Criticism, edited by Mark J. Boda, Michael \nH. Floyd, and Colin M. Toffelmire, 311\u201322. Atlanta, GA: Society of Biblical Literature, \n2015.\n\nal-Ya\u02bfq\u016bb\u012b. Ta\u02ber\u012bkh. Beirut: D\u0101r \u1e62\u0101dir, n.d.\n\nYazigi, Maya. \u201c\u02bfAl\u012b, Mu\u1e25ammad, and the An\u1e63\u0101r: The Issue of Succession.\u201d Journal of Semitic \nStudies 53, no. 2 (2008): 279\u2013303.\n\nal-Zarkash\u012b. Al-Bur\u1e25\u0101n f\u012b \u02bful\u016bm al-Qur\u02be\u0101n. Beirut: D\u0101r al-Ma\u02bfrifa, 1410 AH.", "start_char_idx": 182523, "end_char_idx": 184751, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f00d0687-8b20-49cf-9089-38ae9da9cb73": {"__data__": {"id_": "f00d0687-8b20-49cf-9089-38ae9da9cb73", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "b70028ad-f3dc-4d55-b1e4-ecccd0cff980", "node_type": "1", "metadata": {"identifier": "alusur-9651", "author": "Roohi, Ehsan", "title": "A Form-Critical Analysis of the al-Raj\u012b\u02bf and Bi\u02ber Ma\u02bf\u016bna Stories: Tribal, Ideological, and Legal Incentives behind the Transmission of the Prophet\u2019s Biography", "date": "2022-10-17", "file": "alusur-9651.pdf"}, "hash": "938166cc16f00f0b54561f00c74938d3e5d9ae9292063bbef737b173b55859c4", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a66929b1-2f9c-4c0c-a218-fa58b81b5616", "node_type": "1", "metadata": {}, "hash": "ad706cc55f8726c4bd84356cad7d6e4c1c19bb8f1e6190eade8a41dd52275c69", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 469-499\n\nAbstract\nSoon after his arrival as newly appointed governor of Iraq, al-\u1e24ajj\u0101j (d. 95/714) faced a standoff with a \nprominent member of the Ba\u1e63ran garrison, Ibn al-J\u0101r\u016bd al-\u02bfAbd\u012b (d. 76/695). In this article, I track the course \nof this rebellion as an example of a political system that, lacking a hegemonic system of coercion and control, \nwas rather characterized by multiple overlapping centers of authority in which the caliph, his governor, and \nthose under their rule all played a part. Within this system, power was in an ongoing state of contestation as it \nwas conceived of in different ways by the various stakeholders. Ibn al-J\u0101r\u016bd\u2019s rebellion thus operated as a form \nof political negotiation, following established, if fragile, norms of communication within which violence was \na calculated gambit, one of a repertoire of available and accepted tactical options. Indeed, despite the violent \ndeath of Ibn al-J\u0101r\u016bd and a number of his close followers, his supporters, high-ranking commanders among \nthem, were reintegrated into the caliphate and were soon participating again in the political system, including \nthrough rebellions. The article thus argues for a re-evaluation of revolts and for their conceptualization not as \na breakdown of government structures or as a rejection of them by those rebelling but rather as an understood \nand even inevitable feature of a political system in which certain tensions between different centers of authority \nand instruments of control could be mediated and resolved only through open conflict. \n\nIf people fear punishment, they take the misdeed seriously. If they feel safe from \npunishment, they will think little of trespassing. But if they despair of forgiveness, \nthat turns them into rebels.1  \n                                                      \u2014 al-Muhallab b. Ab\u012b \u1e62ufra in a letter to al-\u1e24ajj\u0101j\n\n  Closing Ranks:  \nDiscipline and Loyalty in the Umayyad Army*\n\nPetra M. SijPeSteijn\nLeiden University\n\n(p.m.sijpesteijn@hum.leidenuniv.nl)\n\n* This research was supported by the European Research Council under grant number 683194. I completed \nit during my 2020\u20132021 senior fellowship at the Historisches Kolleg in Munich. I would like to thank Alon Dar, \nHannah-Lena Hagemann, Andrew Marsham, Pamela Klasova, and Mehdy Shaddel for their insightful comments. \nThe careful and attentive anonymous reviewers saved me from countless mistakes. Any remaining faults are \nnaturally my own.\n\n\u00a9 2022 Petra Sijpesteijn. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives \nLicense, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and \nonly so long as attribution is given to the original authors and source.\n\n\n\n470  \u2022  Petra M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\n1Al-\u1e24ajj\u0101j was the first to execute rebels.2 \n     \u2014al-Bal\u0101dhur\u012b\n\nBy the time al-\u1e24ajj\u0101j b. Y\u016bsuf (d. 95/714) was appointed governor of Iraq in the year \n75/694 his fame as a suppressor of revolts and mutinies was already well established.  \nHis appointment as governor of one of the most important but also most restless provinces \nwas both a reward and a strategic calculation on the part of the caliph \u02bfAbd al-Malik  \n(r. 65\u201386/685\u2013705), who was obliged to find a successor to his deceased brother and governor \nof Iraq Bishr b. Marw\u0101n (d. 75/694). The new governor\u2019s first goal was to restore discipline \namong the soldiers stationed at the garrisons of K\u016bfa and Ba\u1e63ra, who refused to fight.  \nHe set about it with a will.", "start_char_idx": 47, "end_char_idx": 3696, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a66929b1-2f9c-4c0c-a218-fa58b81b5616": {"__data__": {"id_": "a66929b1-2f9c-4c0c-a218-fa58b81b5616", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f00d0687-8b20-49cf-9089-38ae9da9cb73", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "811550a65ddb3be683716ccf6a2a5d1e6736fe99696f57a79dd092fb9cc93128", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "f6aac65d-1baf-4c15-b2a5-120b75fb210b", "node_type": "1", "metadata": {}, "hash": "557e54546f05d3c59c18ad72b3f6e164a56f5034e41feedb2a38ccbdb8255284", "class_name": "RelatedNodeInfo"}}, "text": "He set about it with a will. Although al-\u1e24ajj\u0101j\u2019s exacting measures had some initial success \nin restoring order and obedience, dissent was not so easily quashed and serious opposition \nsoon began to emerge under the leadership of \u02bfAbd All\u0101h b. al-J\u0101r\u016bd al-\u02bfAbd\u012b (d. 76/695), \nchief of the \u02bfAbd al-Qays. This resistance was quelled and al-\u1e24ajj\u0101j\u2019s position saved only \nwhen Ibn al-J\u0101r\u016bd was killed in battle. \n\nThis episode was neither the first nor the last expression of organized discontent by Iraq\u2019s \ninhabitants. What it offers, however, is a window onto how complaints were expressed and \ngrievances addressed, what systems were available to deal with such disruptions, and how \nthe act and rhetoric of revolt operated within the political systems of the time. Comparing \nthe ways in which Ibn al-J\u0101r\u016bd and his followers, on the one hand, and al-\u1e24ajj\u0101j, on the \nother, framed their respective grievances and justified their actions offers valuable insights \ninto how dissent and resistance were conceived of and responded to in the Umayyad empire \nas remembered in later accounts. Even though al-\u1e24ajj\u0101j\u2019s tactics are sometimes depicted \nas uncommonly brutal in their use of exemplary violence\u2014a depiction that, no doubt, also \nreflects this notorious governor\u2019s stereotypically severe image in the sources\u2014the events \nof this episode clearly show that rough and ready procedures did exist to address and even \nresolve disagreements between rulers and the ruled, even when violence or the threat \nthereof was involved. Indeed, taking a step back, it is possible to read what has been labeled \nIbn al-J\u0101r\u016bd\u2019s \u201crevolt\u201d rather as a negotiation within the existing systems of exchange, \ndisputation, and redress.3 Ibn al-J\u0101r\u016bd and his fellow \u201crebels\u201d sought not to remove or \n\n1.  Inna al-n\u0101s idh\u0101 kh\u0101f\u016b al-\u02bfuq\u016bba kabbar\u016b al-dhanb wa-idh\u0101 amin\u016b al-\u02bfuq\u016bba \u1e63aghghar\u016b al-dhanb wa-idh\u0101 \nya\u02beis\u016b min al-\u02bfafw akfarahum dh\u0101lika; al-Mubarrad (d. 286/900), al-K\u0101mil, ed. W. Wright (Leipzig: G. Kreysing, \n1874), 667. Because of the context of the quotation\u2014al-\u1e24ajj\u0101j and al-Muhallab were discussing the rebellious \nnature of the soldiers under al-Muhallab\u2019s command, and al-\u1e24ajj\u0101j had a tendency to call rebels \u201cunbelievers\u201d\u2014I \nopted to translate akfarahum as \u201cit will turn them into rebels\u201d rather than, literally, as \u201cit turns them into \nunbelievers.\u201d I would like to thank Geert Jan van Gelder and Peter Webb for helping me understand this passage \nproperly.\n\n2.  Wa-k\u0101na al-\u1e24ajj\u0101j awwal man \u1e0daraba a\u02bfn\u0101q al-\u02bfu\u1e63\u0101t; al-Bal\u0101dhur\u012b, Ans\u0101b al-ashr\u0101f, ed. W. Ahlwardt as \nAnonyme Arabische Chronik Band XI (Greifswald: Hinrichs, 1883), 275. Unless otherwise indicated, all references \nto al-Bal\u0101dhur\u012b\u2019s Ans\u0101b are to this edition.\n\n3.  For the application of the term \u201crevolt\u201d to Ibn al-J\u0101r\u016bd\u2019s actions in modern studies, see, among others, \nEverett K. Rowson, trans., The Marw\u0101nid Restoration, vol. 22 of The History of al-\u1e6cabar\u012b (Albany: State \nUniversity of New York Press, 1989), 23; Jean Baptiste P\u00e9rier, Vie d\u2019al-Hadjdj\u00e2dj ibn Yousof (41\u201395 de l\u2019h\u00e9gire \n= 661\u2013714 de J.-C.) d\u2019apr\u00e8s les sources arabes (Paris: Librairie Emile Bouillon, 1904), 81.", "start_char_idx": 3668, "end_char_idx": 6806, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f6aac65d-1baf-4c15-b2a5-120b75fb210b": {"__data__": {"id_": "f6aac65d-1baf-4c15-b2a5-120b75fb210b", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a66929b1-2f9c-4c0c-a218-fa58b81b5616", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "20cc4cf5d45df26c900f8d32d240e2b5e7d79e58db65f4be4d66ac853c329195", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6e6e72aa-ee63-4528-b05d-b915b6809d6d", "node_type": "1", "metadata": {}, "hash": "3b53ae1cdef17bb2f9913a8b8fe43268dd0922327052837ea6d08cf104be8502", "class_name": "RelatedNodeInfo"}}, "text": "Major revolts in later \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nClosing Ranks  \u2022  471\n\nreplace existing political structures of dialogue and compromise, but rather to use them to \nexpress and remedy what were felt to be justified complaints and to restore what they saw \nas proper rule.4 Negotiation eventually turned into open and very violent conflict between \nthe Umayyad governor and his Iraqi opponents, but this did not end political engagement \nbetween the actors involved; rather it escalated it into a different phase. In fact, with the \nexception of some high-profile supporters and the rebel leader himself, Ibn al-Jar\u016bd\u2019s \nfollowers were soon rehabilitated and reintegrated into Umayyad society and politics. In \nother words, the standoff between al-\u1e24ajj\u0101j and Ibn al-J\u0101r\u016bd is not evidence of a breakdown \nof a hierarchical relationship, with rebels operating outside the political formation and in \ncontravention of the standards of political engagement, but rather brings to the fore the \nmulticentric Umayyad governance structure within which various stakeholders\u2014the caliph, \nhis governors, soldiers, tribal chiefs\u2014conceived of power in different ways. Assertions \nof rights and appeals to responsibilities could always be negotiated, even if the parties \nvehemently maintained entitlements to control and dominance. Negotiation, if necessary \nwith violent means, constituted a normative tool of power, even as it challenged the \ngradually crystallizing notions of regulating, centralized authority.5 After presenting a short \n\nmedieval European cities have been similarly observed to have \u201cemployed long-established venues for and \nmethods of complaint to pursue their aims\u201d; J. Firnhaber-Baker, \u201cIntroduction: Medieval Revolt in Context,\u201d in \nThe Routledge History Handbook of Medieval Revolt, ed. J. Firnhaber-Baker and D. Schonaers, 1\u201315 (Milton Park: \nRoutledge, 2017), at 4 (describing the findings of a comparative study of Bruges and York by Jelle Haemers and \nChristian Liddy). A reassessment of \u201csome kinds of violence [including revolt; PS] not as crime but as politics\u201d is \nalso inherent in the re-valuation of revolt as negotiation (Firnhaber-Baker, \u201cIntroduction,\u201d 5); see C. Wickham, \n\u201cLooking Forward: Peasant Revolts in Europe, 600\u20131200,\u201d in Firnhaber-Baker and Schonaers, Routledge History \nHandbook, 155\u201367, at 155\u201356. Patrick Lantschner, in \u201cRevolts and the Political Order of Cities in the Late Middle \nAges,\u201d Past and Present 225 (2014): 3\u201346, at 4, has emphasized that \u201crevolts were not, in general at least, an \nantithesis, subversion or pathology of the political order, but formed a fundamental part of the political \ninteractions in late medieval cities.\u201d Another way to problematize the historic label \u201crevolt\u201d is Gerd Althoff\u2019s \nargument that rulers in medieval Europe expressly provided ways and possibilities out of (violent) conflicts as \nthey aimed to facilitate a mostly antagonism-free coexistence in their realms; G. Althoff, Spielregeln der Politik \nim Mittelalter: Kommunikation in Frieden und Fehde, 2nd ed. (Darmstadt: WBG, 2014), 21\u2013153, 364 and n. 7. A \nsimilar approach is applied by Erich Gruen who looks at the contingent nature of uprisings which are not always \naimed at imperial power and do not always follow a similar inevitable trajectory; E. S. Gruen, \u201cWhen Is a Revolt \nNot a Revolt? A Case for Contingency,\u201d in Revolt and Resistance in the Ancient Classical World and the Near \nEast: In the Crucible of Empire, ed. J. J. Collins and J. G. Manning, 10\u201337 (Leiden: Brill, 2016).\n\n4.  In this view, the building of state structures was accompanied by expectations of proper governance \namong the ruled, and when these were not met, protest would ensue (Firnhaber-Baker, \u201cIntroduction,\u201d 4).", "start_char_idx": 6807, "end_char_idx": 10555, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6e6e72aa-ee63-4528-b05d-b915b6809d6d": {"__data__": {"id_": "6e6e72aa-ee63-4528-b05d-b915b6809d6d", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f6aac65d-1baf-4c15-b2a5-120b75fb210b", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "7746422c3d3687e18c5953eaf9ba1b149e556797e932ee9b4bdb1722b77838f1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "962461e9-7738-47a4-bf8c-68601116b532", "node_type": "1", "metadata": {}, "hash": "35885fc1fc86080f2177aecfcc87b24fd1d52861589533d123e2285ee71fb24b", "class_name": "RelatedNodeInfo"}}, "text": "Lantschner, in his comparative study of revolts in fifteenth-century Italy and Syria, emphasizes that protesters \nand rebels invoked their legitimate right to stand up against tyranny employing legalistic arguments and political \ninstruments; Lantschner, \u201cInvoking and Constructing Legitimacy: Rebels in the Late Medieval European and \nIslamic Worlds,\u201d in Firnhaber-Baker and Schonaers, Routledge History Handbook, 168\u201388, at 168\u201370, 178\u201380. \nThe opposite phenomenon\u2014namely, a state\u2019s expansion clashing with the established privileges of the ruled \nand causing frustration\u2014also plays a role in the episode under discussion and elsewhere. Cf. Y. Lev, \u201cCoptic \nRebellions and the Islamization of Medieval Egypt (8th\u201310th Century): Medieval and Modern Perceptions,\u201d \nJerusalem Studies in Arabic and Islam 39 (2012): 303\u201344; and C. Wickham, Framing the Early Middle Ages (Oxford: \nOxford University Press, 2005), 140\u201343, 163\u201364, 529\u201333.\n\n5.  Violence (or the threat thereof) was also obviously exercised by Ibn al-J\u0101r\u016bd and his followers, identifying \nhis movement as a rebellion. In rebellion studies, the discourse of revolt has been gaining attention; it focuses \n\n\n\n472  \u2022  Petra M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nsummary of the relevant events and a brief discussion of the sources, this paper explores the \nconflict between al-\u1e24ajj\u0101j and Ibn al-J\u0101r\u016bd in light of the triangular relationship between \nthe caliph, his appointees or representatives, and the people over whom they ruled, and \ndemonstrates how the competing views within this triangle formed a fragmented but \nnevertheless integrated system of political authority. \n\nDisaffected Soldiers \n\nThe insurrection of the garrisons in K\u016bfa and Ba\u1e63ra was provoked by two major \ngrievances.6 The first was the endless, costly, and dangerous campaign against the \nKh\u0101rijites. The second, as always, was concern about pay. The Kh\u0101rijite insurgents had been \npreoccupying the governors of Iraq since the late seventh century CE. Although they had \nbeen pushed back several times, their continued attacks on the rich villages of the Tigris \nand Euphrates river valleys and their expansion eastward toward Khur\u0101s\u0101n and India were \nnuisances that the caliph and his governor could ill afford to tolerate. The K\u016bfan and Ba\u1e63ran \ntroops had been fighting the Kh\u0101rijites under the command of al-Muhallab b. Ab\u012b \u1e62ufra  \n(d. 82 or 83/702\u20133) in R\u0101mhurmuz, some 600 kilometers west of K\u016bfa on the Tigris.  \nBut when Iraq\u2019s governor Bishr b. Marw\u0101n died in 75/694, they returned en masse to K\u016bfa \nand Ba\u1e63ra and refused to fight further.7 No one in charge, neither the military commanders \n\non how such activities were remembered by subsequent generations or used for political purposes. Hannah-\nLena Hagemann has examined the historiography of Kh\u0101rijite revolts and identified a concern among authors \nfor the consequences of (overly) pious norms: H.-L. Hagemann, The Kh\u0101rijites in the Early Islamic Historical \nTradition: Heroes and Villains (Edinburgh: Edinburgh University Press, 2021), 15. That historical sources apply \nthe term revolt to a variety of expressions of social unrest and dissatisfaction is noted in several articles in \nThe Routledge History Handbook of Medieval Revolt, including Firnhaber-Baker, \u201cIntroduction,\u201d 5, 7\u20138, and \nWickham, \u201cLooking Forward,\u201d 155. Myles Lavan explains the almost complete absence of accounts of revolts in \nthe Roman empire by Roman historians\u2019 disinterest in common people\u2019s dissatisfaction in his \u201cWriting Revolt \nin the Early Roman Empire,\u201d in Firnhaber-Baker and Schonaers, Routledge History Handbook, 19\u201338.", "start_char_idx": 10557, "end_char_idx": 14168, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "962461e9-7738-47a4-bf8c-68601116b532": {"__data__": {"id_": "962461e9-7738-47a4-bf8c-68601116b532", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6e6e72aa-ee63-4528-b05d-b915b6809d6d", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "ed37474bb003009a022c4f0c5e0e422c7cdd16188cf37daf2a06d0d1b4c42821", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a45e78a1-97d8-44b7-b353-cdc5e0cb619f", "node_type": "1", "metadata": {}, "hash": "557624aa5491bc207deaff404229c5730f53f50ebcabe7cd1ec01516a60d3d21", "class_name": "RelatedNodeInfo"}}, "text": "See also \nPaul Cobb\u2019s interpretation of rebellions as a form of contention, referring also to earlier authorities, in White \nBanners: Contention in \u02bfAbbasid Syria, 750\u2013880 (Albany: State University of New York Press, 2001), 6\u20137. \n\n6.  The following account is based mainly on al-Bal\u0101dhur\u012b\u2019s (d. 279/892) Ans\u0101b, 266\u2013303, which served as the \nbasis for Ibn al-Ath\u012br\u2019s (d. 630/1233) version in al-K\u0101mil f\u012b al-ta\u02ber\u012bkh, ed. C. J. Tornberg, 13 vols. (Leiden: Brill, \n1867), 4:380\u201384. Al-Bal\u0101dhur\u012b seems to have made use of a lost Kit\u0101b Ibn al-J\u0101r\u016bd wa-Rustaqab\u0101d by al-Mad\u0101\u02bein\u012b \n(d. ca. 228/843); R. Sayed, Die Revolte des Ibn al-A\u0161\u02bfat und die Koranleser (Freiburg: Klaus Schwarz, 1977), 130. \nAl-Mad\u0101\u02bein\u012b is certainly the main authority he cites in this passage, alongside a few references to Ab\u016b Mikhnaf \n(d. 157/774). Other, less extensive, accounts are found in al-\u1e6cabar\u012b (d. 310/923), Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk, ed. \nM. J. de Goeje, 3 vols. (Leiden: Brill, 1879\u20131901), 2:864\u201375, and al-Mas\u02bf\u016bd\u012b (d. 345/956), Mur\u016bj al-dhahab, ed. C. \nBarbier de Meynard and A. Pavet de Courteille, 9 vols. (Paris: Imprimerie imp\u00e9riale, 1861\u201377), 5:291\u2013302. Finally, \nthere are very short references of a line or two in al-B\u0101ladhur\u012b\u2019s Fut\u016b\u1e25, Ibn Khayy\u0101\u1e6d\u2019s (d. 240/854) Ta\u02ber\u012bkh, the \nMa\u02bf\u0101rif by Ibn Qutayba (d. 276/889), and Ibn Kath\u012br\u2019s (d. 774/1373) al-Bid\u0101ya wa-l-nih\u0101ya. Especially important \nsingle events or those that occur in some sources only are indicated in the footnotes.\n\n7.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:857. A. Dietrich\u2019s remark in \u201cAl-\u1e24adjdj\u0101dj b. Y\u016bsuf,\u201d in Encyclopaedia of Islam, 2nd \ned., ed. P. Bearman et al., 3:39\u201343 (Leiden: Brill, 1971), at 41, that the troops returned \u201cat the instigation of \nBishr\u201d seems a mistake. Al-Mas\u02bf\u016bd\u012b adds that upon al-\u1e24ajj\u0101j\u2019s entrance into the city of K\u016bfa, soldiers who were \nsupposed to have been away on campaign were sitting around in groups \u201cof twenty, thirty, and more\u201d with their \nfamilies and clients (min ahlihi wa-maw\u0101lihi); al-Mas\u02bf\u016bd\u012b, Mur\u016bj, 5:292.", "start_char_idx": 14169, "end_char_idx": 16158, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a45e78a1-97d8-44b7-b353-cdc5e0cb619f": {"__data__": {"id_": "a45e78a1-97d8-44b7-b353-cdc5e0cb619f", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "962461e9-7738-47a4-bf8c-68601116b532", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "4c6959500f1d0f72c5b0a68a7ea0f81a94cf349fd04c0275dd988cc785887f33", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cd459714-1131-42ab-a4d2-3fe37698eef1", "node_type": "1", "metadata": {}, "hash": "741299fecbfecda12e2169e58ff06e652e77a1fcc0aff318373a0c635c8e0637", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nClosing Ranks  \u2022  473\n\nnor the governors of Ba\u1e63ra and K\u016bfa, was able to convince them to return to their posts.8\nIn the accounts describing the course of events, al-\u1e24ajj\u0101j arrives incognito at the \n\nK\u016bfan mosque and sits on the minbar for some time in silence before addressing the \ntroops and haranguing them with imprecations and threats.9 Presenting himself as the \ndeadliest \u201carrow\u201d in the caliph \u02bfAbd al-Malik\u2019s \u201cquiver,\u201d purposely aimed by the caliph at \nthe K\u016bfans, he accuses the K\u016bfans of \u201cfactionalism, hypocrisy, lawlessness, and rumour-\nmongering.\u201d10 He promises to give the soldiers their pay but in exchange demands that \nthey return forthwith to al-Muhallab, who has been fighting the A\u1e93\u0101riqa, the main branch \nof the Kh\u0101rijites, since 64/684 and is continuing to do so with much effect under al-\u1e24ajj\u0101j\u2019s \ngovernorship. The mutinous soldiers are to rejoin al-Muhallab\u2019s campaign immediately \non pain of loss of life and property.11 As the K\u016bfans continue to waver, al-\u1e24ajj\u0101j resorts to \nmore severe inducements. He summons the elderly tribal leader \u02bfUmayr b. \u1e0c\u0101b\u012b al-Tam\u012bm\u012b \nand demands to know why he has not yet left for R\u0101mhurmuz. \u02bfUmayr points to his age \nand infirmity and pleads that he is sending his son, who is much stronger and fiercer, \nto fight in his stead. Unmoved, al-\u1e24ajj\u0101j has him executed as an example. A town crier \nannounces \u02bfUmayr\u2019s death throughout the city, adding that anyone remaining within the \ncity walls after that day can expect the same fate. Soon the streets leading out of the town \nare crowded with soldiers leaving for R\u0101mhurmuz.\n\nA similar course of events takes place in Ba\u1e63ra, where al-\u1e24ajj\u0101j subsequently relocates. \nDelivering another threat-laden speech in the local mosque, he executes Shar\u012bk b. \u02bfAmr, \nchief of the Ban\u016b Yashkur, after dismissing Shar\u012bk\u2019s claim that Bishr, the previous governor, \nhad exempted him from military service on account of his hernia and blindness. The \nBa\u1e63rans, seeing that the new governor\u2019s patience is not to be tried, start flooding out of \nthe city and back to al-Muhallab, who expresses his joy at the arrival of such a strong and \ndetermined governor. \n\nHaving reimposed order in K\u016bfa and Ba\u1e63ra, al-\u1e24ajj\u0101j marches with a contingent of Ba\u1e63ran \nsoldiers to Rustaqab\u0101dh on the road to R\u0101mhurmuz, intending to support al-Muhallab from \nthe rear.12 In Rustaqab\u0101dh he delivers another speech, prohibiting the soldiers from leaving \n\n8.  This is despite increasingly harsh measures imposed on the reluctant soldiers; M. A. Shaban, Islamic \nHistory: A New Interpretation, vol. 1, A.D. 600\u2013750 (A.H. 132) (Cambridge: Cambridge University Press, 1971), \n102.\n\n9.  Al-\u1e24ajj\u0101j\u2019s famous speech is cited in several sources: al-Bal\u0101dhur\u012b, Ans\u0101b, 267\u201369; al-Mubarrad, K\u0101mil, \n215\u201316; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:864\u201366; al-Mas\u02bf\u016bd\u012b, Mur\u016bj, 5:295\u201396. For a more extensive list of citations, see \u02bfAbd \nal-Ameer Dixon, The Umayyad Caliphate 65\u201386/684\u2013705: A Political Study (London: Luzac, 1971), 143 n. 2.", "start_char_idx": 16163, "end_char_idx": 19165, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cd459714-1131-42ab-a4d2-3fe37698eef1": {"__data__": {"id_": "cd459714-1131-42ab-a4d2-3fe37698eef1", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a45e78a1-97d8-44b7-b353-cdc5e0cb619f", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "7b8921cc944c0c7d793b870eb49b03da33aeca3778acfd82784d4b36a205ad06", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "492abfa0-6e47-49c7-aa12-d91f73aa37a5", "node_type": "1", "metadata": {}, "hash": "a271710d1e08b333c875517908ffa2386e611aa3931c9cd8a58d511f592d48a9", "class_name": "RelatedNodeInfo"}}, "text": "2. For \na close reading of the speech that al-\u1e24ajj\u0101j gave in K\u016bfa, see P. Klasova, \u201cEmpire through Language: Al-\u1e24ajj\u0101j \nb. Y\u016bsuf al-Thaqaf\u012b and the Power of Oratory in Umayyad Iraq\u201d (PhD diss., Georgetown University, 2018), \n208\u201324. The payment of stipends, supervised by al-\u1e24ajj\u0101j himself, is described in al-Mas\u02bf\u016bd\u012b, Mur\u016bj, 5:297-98; \nal-Mubarrad, K\u0101mil, 216.\n\n10.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 268\u201369; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:865\u201366.\n11.  The soldiers get three days to move or al-\u1e24ajj\u0101j turns them into outlaws by removing their protection \n\n(fa-man wajadtuhu ba\u02bfd th\u0101litha min jaysh Ibn Mi\u1e25naf fa-bari\u02beat minhu al-dhimma; al-Bal\u0101dhur\u012b, Ans\u0101b, 270, \n274) or cuts off their heads (wa-aqsimu bi-ll\u0101h l\u0101 ajidu a\u1e25adan ba\u02bfd th\u0101litha mimman akhalla bi-markazihi ill\u0101 \n\u1e0daraba \u02bfunuqahu; al-Bal\u0101dhur\u012b, Ans\u0101b, 271).\n\n12.  The military camp that al-\u1e24ajj\u0101j set up at R\u0101mhurmuz later became known as \u02bfAskar Mukram. See M. \n\n\n\n474  \u2022  Petra M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\ntheir stations until the Kh\u0101rijites have been destroyed, even if it takes years. Although the \nsoldiers react by affirming their eagerness to fight, their enthusiasm falters when al-\u1e24ajj\u0101j \ngoes on to announce that as an economizing measure,13 the raise in their stipends, agreed \nto by Mu\u1e63\u02bfab b. al-Zubayr (d. 72/691) and, according to the soldiers, confirmed by the caliph \n\u02bfAbd al-Malik and implemented by his governor Bishr, will be cancelled.14 The troops take \nfierce exception, and when al-\u1e24ajj\u0101j refuses to bend, prominent leaders such as al-Hudhayl \nb. \u02bfImr\u0101n b. al-Fu\u1e0dayl al-Burjum\u012b (d. 76/695),15 \u02bfAbd All\u0101h b. \u1e24ak\u012bm b. Ziy\u0101d al-Muj\u0101shi\u02bf\u012b (d. \n76/695), and Qutayba b. Muslim (d. 96/715)16 begin to work with \u02bfAbd All\u0101h b. al-J\u0101r\u016bd to \narrange al-\u1e24ajj\u0101j\u2019s removal as governor of Iraq.17 \n\nInitially, the mutineers seem to be winning. They even manage to raid al-\u1e24ajj\u0101j\u2019s camp, \nseizing weapons and other possessions, including two of his wives.18 However, more and \nmore of Ibn al-J\u0101r\u016bd\u2019s supporters begin to switch sides, some being uncomfortable with \nopposing the caliph\u2019s legitimate representative, others claiming tribal solidarity.19 In the \nensuing battle at the end of Rab\u012b\u02bf I 76 (July 695), Ibn al-J\u0101r\u016bd is almost immediately hit \nby an arrow and killed.20 Instantly, Ibn al-J\u0101r\u016bd\u2019s party falls apart, with his soldiers giving \nthemselves up or deserting to al-\u1e24ajj\u0101j. The two other main figures who have remained loyal \nto his cause, al-Hudhayl b.", "start_char_idx": 19163, "end_char_idx": 21596, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "492abfa0-6e47-49c7-aa12-d91f73aa37a5": {"__data__": {"id_": "492abfa0-6e47-49c7-aa12-d91f73aa37a5", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cd459714-1131-42ab-a4d2-3fe37698eef1", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c73c4938fa5797abba30e79d6b9d3cdcab09bc886030bf629114d574c53a3c2b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "e3c7ee0d-09e7-41da-aa8f-5e016c5dd170", "node_type": "1", "metadata": {}, "hash": "ace8ca2cfa2a99edbeef89671259be30e8481cda54dcabfb53b296d50bcd7ea5", "class_name": "RelatedNodeInfo"}}, "text": "\u02bfImr\u0101n al-Burjum\u012b and \u02bfAbd All\u0101h b. \u1e24ak\u012bm b. Ziy\u0101d al-Muj\u0101shi\u02bf\u012b, \nare captured and killed on al-\u1e24ajj\u0101j\u2019s orders. The two of them along with Ibn al-J\u0101r\u016bd are \nthen crucified and put on display. Ibn al-J\u0101r\u016bd\u2019s head, together with those of some dozen \n\nStreck and L. Lockhart, \u201c\u02bfAskar Mukram,\u201d in Encyclopaedia of Islam, 2nd ed., 1:711 (Leiden: Brill, 1960).\n13.  \u201cWhy do you, may God make the am\u012br thrive, leave us here imprisoned? Take us to those dogs who \n\nwill be chanceless when the two garrisons [of K\u016bfa and Ba\u1e63ra] pound on them\u201d (wa-lim\u0101 ta\u1e25bisun\u0101 a\u1e63la\u1e25a \nall\u0101h al-am\u012br bi-h\u0101dh\u0101 al-mak\u0101n sir bin\u0101 il\u0101 ha\u02beul\u0101\u02bei al-kil\u0101b fa-m\u0101 hum idh\u0101 ajtama\u02bfa ahl al-mi\u1e63rayn \u02bfalayhim \nbi-shay\u02be; al-Bal\u0101dhur\u012b, Ans\u0101b, 279). Because of the mismanagement of his predecessors, al-\u1e24ajj\u0101j encountered \na rather empty treasury upon his arrival in Iraq, motivating his decision to cut costs (Sayed, Die Revolte, 129; \nShaban, Islamic History, 104; Dixon, Umayyad Caliphate, 144). That al-\u1e24ajj\u0101j was more concerned with fighting \nthe caliphate\u2019s enemies than with raising salaries for the troops is, however, confirmed by a disagreement \nhe had with al-Muhallab about the importance of collecting taxes versus fighting the Kh\u0101rijites (al-Mubarrad, \nK\u0101mil, 668). \n\n14.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 280; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:874 (Bishr is not mentioned). Attempts to lower the amount \npaid out in stipends appear often in the history of Iraq. \n\n15.  P. Crone, Slaves on Horses: The Evolution of the Islamic Polity (Cambridge: Cambridge University Press, \n1980), 114.\n\n16.  Crone, Slaves, 136\u201337.\n17.  They express their support for Ibn al-J\u0101r\u016bd\u2019s replies to al-\u1e24ajj\u0101j concerning the cut in their stipend \n\n(na\u1e25nu ma\u02bfaka wa-yaduka wa-a\u02bfw\u0101nuka inna h\u0101dh\u0101 al-rajul ghayr k\u0101ffin wa-yanqu\u1e63an\u0101 h\u0101dhihi al-ziy\u0101da) and \neven give him a secret oath of allegiance with the purpose of removing al-\u1e24ajj\u0101j (fa-halumma nubayi\u02bfuka \u02bfal\u0101 \nikhr\u0101jihi min al-\u02bfIr\u0101q; al-Bal\u0101dhur\u012b, Ans\u0101b, 281). The conspiracy also appears in the very short entries in Ibn \nKhayy\u0101\u1e6d\u2019s (d. 240/854) Ta\u02ber\u012bkh (khala\u02bf\u016bhu, i.e. al-\u1e24ajj\u0101j, wa-b\u0101ya\u02bf\u016b \u02bfAbd All\u0101h b. al-J\u0101r\u016bd), and in Ibn Qutayba\u2019s \nMa\u02bf\u0101rif (wa-ijtama\u02bfat \u02bfalayhi al-qab\u0101\u02beil min ahl al-Ba\u1e63ra wa ahl al-K\u016bfa fa-wallawhu amrahum). See Ibn Khayy\u0101\u1e6d, \nTa\u02ber\u012bkh, ed. A. \u1e0c. al-\u02bfUmar\u012b (2nd revised edition; Riyad: D\u0101r \u1e6cayba, 1405/1985), 272; and Ibn Qutayba, Ma\u02bf\u0101rif, ed.", "start_char_idx": 21597, "end_char_idx": 23947, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "e3c7ee0d-09e7-41da-aa8f-5e016c5dd170": {"__data__": {"id_": "e3c7ee0d-09e7-41da-aa8f-5e016c5dd170", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "492abfa0-6e47-49c7-aa12-d91f73aa37a5", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "2e05a65ea1d5d9a0278a24bf5b61ba577fea5c8adda7868600e1dd1035b1ce24", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "404a6177-bb53-451e-be68-390e7a68cacb", "node_type": "1", "metadata": {}, "hash": "9256d24d1ec74d0dd2b7fd537109d23463b443ce2e793140b252c6fbf7fb2a0a", "class_name": "RelatedNodeInfo"}}, "text": "Tharwat \u02bfUk\u0101sha (electronic edition; Riyad: Turath for Solutions, 2014), 339\u201340.\n\n18.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 283.\n19.  Ibid., 280, 284, 287.\n20.  He dies just one hour after the start of the battle; ibid., 289. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nClosing Ranks  \u2022  475\n\nof his followers, is sent to al-Muhallab\u2019s camp, where it provides a great morale boost for \nhis soldiers and a grim reminder to the Kh\u0101rijites of what lies in store for those resisting \nal-\u1e24ajj\u0101j.21\n\nAlthough al-\u1e24ajj\u0101j offers the regular troops a general pardon or safe-conduct (am\u0101n), \nthe senior figures in Ibn al-J\u0101r\u016bd\u2019s party are given less forgiving treatment. Some escape by \nrunning away to remote corners of the empire, seeking the protection of local strongmen. \nThose who eventually fall into al-\u1e24ajj\u0101j\u2019s hands are almost without exception killed. Only a \nfew manage to escape this fate, mostly through the intercession of the caliph himself. \n\nDistorting Sources\n\nIbn al-J\u0101r\u016bd\u2019s rebellion occurred at a crucial point in the history and historiography \nof the Islamic empire. The reports of the conflict between Ibn al-J\u0101r\u016bd and al-\u1e24ajj\u0101j are \npreserved in the works of Abbasid historians writing a century or more after the events \ntook place under a different dynasty. Scholars who have examined the discourse of revolt \nhave pointed to the distortion of historical accounts in later debates that have exploited \nthem for their rhetorical value.22 The presence of al-\u1e24ajj\u0101j in this story warrants additional \ncaution.\n\nAl-\u1e24ajj\u0101j is best known for his image in the sources as a merciless enforcer of caliphal \nrule, demanding from others the same absolute obedience and dedication he demanded of \nhimself. As in our account, al-\u1e24ajj\u0101j\u2019s actions are, however, often depicted as needlessly cruel, \nexcessively harsh, and in general going against the rules of good government, especially in \nhis refusal to exercise clemency and leniency toward dissenters, which sometimes even \nplaced him at odds with the caliph \u02bfAbd al-Malik.23 As in his treatment of Ibn al-J\u0101r\u016bd, \n\n21.  Ibid., 291\u201392. \n22.  See above, n. 5.\n23.  For a discussion of al-\u1e24ajj\u0101j\u2019s strongly negative image in the Muslim historical sources that describe his \n\ndealings with Kh\u0101rijites, see Hagemann, Kh\u0101rijites, 233\u201340. For his general bad press, see Klasova, \u201cEmpire,\u201d ch. \n1. Indeed, the sources offer various interactions between the caliph and his governor. Most famously, al-\u1e24ajj\u0101j \ndirectly disobeyed the caliph \u02bfAbd al-Malik\u2019s orders when he decided to bomb the Ka\u02bfba in response to Ibn \nal-Zubayr\u2019s (d. 73/692) continuing resistance in Mecca. The caliph\u2019s insistence that al-\u1e24ajj\u0101j show \u02bfAbd All\u0101h \nb. al-Zubayr clemency compares well with \u02bfAbd al-Malik\u2019s attempt to convince \u02bfAbd All\u0101h\u2019s brother Mus\u02bfab \nb. al-Zubayr to lay down his resistance in exchange for his life and the governorship of Iraq. The high profile \nbackground of these sons of an important companion of the prophet Mu\u1e25ammad surely motivated these repeated \nattempts at reconciliation. For al-\u1e24ajj\u0101j\u2019s upright behavior and his insistence on similar behavior from others, \nsometimes in contravention of \u02bfAbd al-Malik\u2019s orders, see Dietrich, \u201cAl-\u1e24adjdj\u0101dj.\u201d Obviously, there are plenty \nof examples of al-\u1e24ajj\u0101j\u2019s showing quick and full obedience to the caliph\u2019s orders.", "start_char_idx": 23949, "end_char_idx": 27235, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "404a6177-bb53-451e-be68-390e7a68cacb": {"__data__": {"id_": "404a6177-bb53-451e-be68-390e7a68cacb", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "e3c7ee0d-09e7-41da-aa8f-5e016c5dd170", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "00fa0513f3f34b97b78f3399e42ad3b665e013a3958bd191eb39ef0663d81e05", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "0cd123f8-aa3c-4f2f-8bea-a39666b01557", "node_type": "1", "metadata": {}, "hash": "617c08051960d3e7e2d80c6458c5baca9b0a4e8b277404e424f3fc19d6bcda22", "class_name": "RelatedNodeInfo"}}, "text": "In one instance, for example, \n\u02bfAbd al-Malik ordered al-\u1e24ajj\u0101j to leave the taxes of the province of F\u0101rs, which al-Muhallab had regained from \nthe Kh\u0101rijites after many years of intensive fighting, to pay for the maintenance of the commander\u2019s troops, \nand al-\u1e24ajj\u0101j immediately and without any problems executed the order (al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:1004). Christian \nchroniclers also contain negative accounts. His suspension of the patriarchate of the Church of the East because \nof what he considered abuse of power by the patriarch is extensively discussed. The patriarchate was reinstated \nonly at al-\u1e24ajj\u0101j\u2019s death sixteen years later. See P. Wood, The Chronicle of Seert: Christian Historical Imagination \nin Late Antique Iraq (Oxford: Oxford University Press, 2013), 266. Al-\u1e24ajj\u0101j\u2019s rejection of the request for tax \nexemption by the inhabitants of the Iraqi town of Najr\u0101n, sought on the basis of the inhabitants\u2019 descent from \nthe population of the Arabian Najr\u0101n, is deemed excessively cruel in the sources (Wood, Seert, 251). Dionysus \n\n\n\n476  \u2022  Petra M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nal-\u1e24ajj\u0101j had little patience for mutinous troops, offering them a narrow window to repent \nand subsequently punishing without mercy those who continued to resist.24 But the sources \nalso contain examples of al-\u1e24ajj\u0101j\u2019s uprightness, such as his rigorous rejection of bribes, \nhis generosity to the poor, his forgiveness toward (some) defeated opponents, and his \nprotection and patronage of Christian holy men and pious Muslim men and women.25 In \naddition to his successful handling of rebellions in Iraq, he was especially appreciated by \nthe caliph for being a reliable agent in administrative matters, collecting taxes, building \ninfrastructure so that even more taxes could be raised, and ensuring that peace and quiet \nprevailed in the land.26 \n\nThe view of an excessively tyrannical and hot-headed al-\u1e24ajj\u0101j in the sources can be \nexplained by the general anti-Umayyad tendency of Abbasid historiography.27 Al-Bal\u0101dhur\u012b, \n\nof Tel Ma\u1e25re devotes a section to \u201cthe evil deeds of al-\u1e24ajj\u0101j and Mu\u1e25ammad b. Marw\u0101n in their provinces\u201d \nwhere he describes the two as \u201cpowerful men, capable of shedding blood without the slightest pity\u201d; A. Palmer, \nThe Seventh Century in the West-Syrian Chronicles (Liverpool: Liverpool University Press, 1993), 109, 200. The \nhistorian relates in relation to al-\u1e24ajj\u0101j\u2019s governorship of Iraq: \u201cGiven authority over Persia, al-\u1e24ajj\u0101j began to \nwreak destruction pitilessly. He even murdered the leading men of the Arabs and looted their houses\u201d; Palmer, \nWest-Syrian Chronicles, 201. But other Christian sources are more neutral, e.g., the citations gathered in Robert \nHoyland, Theophilus of Edessa\u2019s Chronicle (Liverpool: Liverpool University Press, 2011). By contrast, \u02bfAbd \nal-Malik\u2019s successor, al-Wal\u012bd (r. 86\u201396/705\u201315), did not interfere with al-\u1e24ajj\u0101j\u2019s policies.\n\n24.  Al-\u1e24ajj\u0101j offered Ibn al-J\u0101r\u016bd a short period in which to show penitence, as he had done with other \nopponents such as \u02bfAbd All\u0101h b. al-Zubayr and Ibn al-Ash\u02bfath, but when they refused (out of fear of being \npunished anyway), he fought them until absolute defeat, death, or execution, as Caliph \u02bfAbd al-Malik himself \nhad done with Mus\u02bfab b. al-Zubayr in Iraq. \n\n25.", "start_char_idx": 27236, "end_char_idx": 30523, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "0cd123f8-aa3c-4f2f-8bea-a39666b01557": {"__data__": {"id_": "0cd123f8-aa3c-4f2f-8bea-a39666b01557", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "404a6177-bb53-451e-be68-390e7a68cacb", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "0bec1db3cf5120d197c5b9569198e9993cc4d835cb8fe7487f0c830c0a28652a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "070ca921-dfda-41d6-a1c5-809015a738f9", "node_type": "1", "metadata": {}, "hash": "dec46dfb680c29526a0daeea25df7c3610ad95366ad3db564f0098187da33165", "class_name": "RelatedNodeInfo"}}, "text": "25.  On the orders of \u02bfAbd al-Malik, al-\u1e24ajj\u0101j gave the Nestorian John of Daylam (d. 738) 12,000 silver pieces \nfor the building of monasteries; S. Brock, \u201cA Syriac Life of John of Dailam,\u201d Parole de l\u2019Orient 10 (1981\u201382): \n123\u201389, at 148\u201349, 165\u201368. (I would like to thank Philip Wood for pointing me to this reference.) Al-\u1e24ajj\u0101j gave \nto the poor any money he had left after paying for his regular expenses and those of his family; al-Jahshiy\u0101r\u012b (d. \n331/942), Kit\u0101b al-Wuzar\u0101\u02be wa-l-kutt\u0101b, ed. M. al-Saqq\u0101\u02be et al. (Cairo: Ma\u1e6dba\u02bfat \u02bfAbd al-\u1e24am\u012bd A\u1e25mad al-\u1e24anaf\u012b, \n1357/1938), 42. Al-\u1e24ajj\u0101j let go a Kh\u0101rijite who did not renounce \u02bfAl\u012b and \u02bfUthm\u0101n; Hagemann, Kh\u0101rijites, 235. \nPamela Klasova has interpreted the anecdotes that the fifth/twelfth-century Ibn al-\u02bfAs\u0101kir gathered in his \nTa\u02ber\u012bkh mad\u012bnat Dimashq depicting al-\u1e24ajj\u0101j engaging in superior moral acts as a rehabilitation of his image; \nKlasova, \u201cEmpire,\u201d ch. 3. \n\n26.  Best illustrated by an anecdote set at the caliph al-Man\u1e63\u016br\u2019s (r. 136\u201358/754\u201375) court that al-\u1e6cabar\u012b \nrelates and that, incidentally, also reflects al-\u1e24ajj\u0101j\u2019s contested reputation. While waiting to gain access to \nthe caliph, some courtiers debate al-\u1e24ajj\u0101j\u2019s achievements: some greatly admire him, but others vehemently \ndespise the governor. As they enter into the caliph\u2019s presence, one of them complains: \u201cO Commander of the \nFaithful, I did not think that I would live to see the day when al-\u1e24ajj\u0101j would be discussed in your house and \non your carpet and given praise.\u201d The caliph replies: \u201cWhy do you disapprove of that? He was a man whom the \nUmayyads entrusted with power and he served them well. I would be happy, by God, if I could find a man like \nal-\u1e24ajj\u0101j so that I could hand over my responsibilities to him.\u201d See al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:400\u2013401; translation \nfrom H. Kennedy, trans., Al-Man\u1e63\u016br and al-Mahd\u012b, vol. 29 of The History of al-\u1e6cabar\u012b (Albany: State University of \nNew York Press, 1990), 102\u20133. The passage is also partially quoted in T. El-Hibri, \u201cThe Redemption of Umayyad \nMemory by the \u02bfAbb\u0101sids,\u201d Journal of Near Eastern Studies 61, no. 4 (2002): 245\u201361, at 244.\n\n27.  El-Hibri, \u201cRedemption.\u201d On the memory of Umayyad history in Abbasid historiography, see also A. Borrut, \n\u201cThe Future of the Past: Historical Writing in Early Islamic Syria and Umayyad Memory,\u201d in Power, Patronage, \nand Memory in Early Islam: Perspectives on Umayyad Elites, ed. A. George and A. Marsham, 275\u2013300 (Oxford: \nOxford University Press, 2018); idem, Entre m\u00e9moire et pouvoir: L\u2019espace Syrien sous les derniers Omeyyades et \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nClosing Ranks  \u2022  477\n\nthe historian whose elaborate account forms the basis of this article, was especially closely \nassociated with the Abbasid caliphal court.", "start_char_idx": 30520, "end_char_idx": 33277, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "070ca921-dfda-41d6-a1c5-809015a738f9": {"__data__": {"id_": "070ca921-dfda-41d6-a1c5-809015a738f9", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "0cd123f8-aa3c-4f2f-8bea-a39666b01557", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "1c2cbcf51314dd09bf2691e263fe0ffd1d09b666c00469d54aa600f022b5ea53", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "444405c9-8e48-4600-add9-2d466c149bf2", "node_type": "1", "metadata": {}, "hash": "52778ae3b241880c95fed6c393bd926cc97a7c795f9e6969b2a15a1545ac9655", "class_name": "RelatedNodeInfo"}}, "text": "Even more than other Abbasid historians, \nhe was concerned with moral questions of good governance and proper behavior, using \nhistoriography to illustrate explicit ethical principles. At the same time, as a court historian, \nhe had to entertain his readers and clothe his historical accounts in engaging anecdotes, \nwhich might explain his attention to gruesome and dramatic details in the description of \nIbn al-J\u0101r\u016bd\u2019s downfall. It could also account for the romanticized depiction of Ibn al-J\u0101r\u016bd \nas a tragic hero fighting an abusive representative of the established power.28 Finally, \nal-Bal\u0101dhur\u012b\u2019s close association with the Abbasid rulers made him more prone to emphasize \nthe moral decay of Umayyad rulers as a justification for the regime change initiated by his \nmasters.29 Comparing the treatment of al-\u1e24ajj\u0101j by three Abbasid historians, Mohamed El \nYamani concluded that al-Bal\u0101dhur\u012b shaped the figure of al-\u1e24ajj\u0101j to serve as an instrument \nfor instructing his audience about good\u2014that is, measured, controlled, and just\u2014governance \nversus cruel, harsh, and unjust rule.30\n\nSeveral historical circumstances should also be taken into account when considering Ibn \nal-J\u0101r\u016bd\u2019s revolt and al-\u1e24ajj\u0101j\u2019s uncompromising reaction to it as reported in the sources. \nAfter the crisis of the second fitna, which al-\u1e24ajj\u0101j crucially helped to decide in favor of \nthe Umayyads, the Marw\u0101nid caliphs launched their famous program of state building, \ncharacterized by centralization, uniformization, Arabicization, and Islamicization. As \ngovernor in the \u1e24ij\u0101z and especially later in Iraq and beyond, al-\u1e24ajj\u0101j was an essential \ninstrument for implementing the caliph\u2019s policies. As part of this program of administrative \nreform, the traditional power structures relying on ashr\u0101f, local Arab noblemen, had to be \nbroken down to make space for the new Marw\u0101nid order. This context explains the ashr\u0101f\u2019s \nresistance to these changes as well as al-\u1e24ajj\u0101j\u2019s application of exemplary violence against \ntheir main representatives to break their resistance (see below on the execution of tribal \nleaders).31 Interestingly, this crackdown on Arab tribal leaders is also reported by Dionysus \nof Tel Ma\u1e25re (d. 845).32 \n\nThe watershed changes in administrative practice and organization under the Marw\u0101nids \nwere not the first adjustments to government, nor were they the last. Most notable is \nobviously the development of ideas on governance under the Abbasids, resulting in the \nbuilding of the elaborate government infrastructure described in countless works of \nstatecraft; this is also the period in which the authors I draw upon in this article wrote their \nversions of the events. The clear-cut opposition between the caliph as an absolute ruler and \n\nles premiers Abbassides (v. 72\u2013193/692\u2013809) (Leiden: Brill, 2010), 79\u2013108.\n28.  The image of the late seventh-century Iraqi Kh\u0101rijite rebel Shab\u012bb b. Yaz\u012bd (d. 77/696 or 78/697\u201398) \n\nas a pious and honourable fighter contrasting a scheming and deceptive al-\u1e24ajj\u0101j is similar, and not only in \nal-Bal\u0101dhur\u012b; Hagemann, Kh\u0101rijites, 237\u201338.\n\n29.  Ibid., 204, 258.\n30.  M. El Yamani, \u201cAl-\u1e24ag\u030cg\u030c\u0101g\u030c b. Y\u016bsuf al-T\u0331aqaf\u012b: Entre histoire et litt\u00e9rature\u201d (PhD diss., INALCO, 2014), 258.\n31.  Clifford E. Bosworth, S\u012bst\u0101n under the Arabs, from the Islamic Conquest to the Rise of the \u1e62aff\u0101rids \n\n(30\u2013250/651\u2013864) (Rome: IsMEO, 1968), 60. See also the contributions by Alon Dar and Reza Huseini in this issue. \n32.  \u201cHe even murdered the leading men of the Arabs and looted their houses\u201d; Palmer, West-Syrian \n\nChronicles, 201.", "start_char_idx": 33278, "end_char_idx": 36847, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "444405c9-8e48-4600-add9-2d466c149bf2": {"__data__": {"id_": "444405c9-8e48-4600-add9-2d466c149bf2", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "070ca921-dfda-41d6-a1c5-809015a738f9", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "cb38a5ff0d4aceae81e6caa460bf41f88ae5288dad4e3559f551fd6a33581216", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9758b823-7db9-41e3-a494-426dc9fcce1f", "node_type": "1", "metadata": {}, "hash": "144a06ba184f863d954b9841011e0a1c4ad67ee68522b58a4eb679d4006d9ea6", "class_name": "RelatedNodeInfo"}}, "text": "478  \u2022  Petra M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nhis insubordinate governor who subverts his policies and decisions is a false dichotomy that \nbelongs to the more developed governmental context of the Abbasid period. In fact, al-\u1e24ajj\u0101j \nwas a loyal and reliable instrument of Marw\u0101nid policy, and these two seemingly opposed \npoles of political authority operated in a much more fluid and fragmented governance \nsystem in the Umayyad caliphate.33 There was not an absolute caliphal hegemony radiating \nout from the capital and encompassing the entire empire, but rather a multinodal imperial \nstructure in which caliph, governor, and those under their rule operated as interconnected \nand overlapping sources of authority, sometimes aligned, sometimes contradicting, on a \nfluid and unstable continuum between dutiful obedience and violent defiance.34 In relation \nto Ibn al-J\u0101r\u016bd\u2019s story, however, it is important to realize that rules and moral standards of \ngood governance had already been already established by the Umayyad period.35 \n\nIn addition, even without the centralizing measures imposed by al-\u1e24ajj\u0101j, Iraqi Muslims \nhad been engaged in almost continuous revolt, rallying around a variety of \u02bfAlid, Kh\u0101rijite, \nand other protest movements. Twice their preferred caliph, \u02bfAl\u012b in the first fitna and Ibn \nal-Zubayr in the second, had lost out against Umayyad alternatives. This history made the \nIraqis prone to revolt\u2014to try to have their priorities heard, as it were. It may be exactly \nthe Iraqis\u2019 persistence, however, that explains al-\u1e24ajj\u0101j\u2019s recalcitrance in dealing with the \nrebels: he may have wanted to foreclose future opportunities for revolt. Perhaps al-\u1e24ajj\u0101j, \nwhose support of the Umayyad caliphate was unequivocal, felt a need to deal once and for \nall with the \u201closers of history,\u201d for whom, moreover, he had little respect.36 \n\n33.  Similarly, another key figure of Marw\u0101nid administrative change, the governor of Egypt Qurra b. Shar\u012bk \n(in office 90\u201396/709\u201314), is described in the historiographical sources as tyrannical and bent on imposing direct \nand absolute supremacy, whereas papyri show him as strict and consistent, but with limited tools to enforce \ngovernment control. See A. Papaconstantinou, \u201cThe Rhetoric of Power and the Voice of Reason: Tensions \nbetween Central and Local in the Correspondence of Qurra ibn Shar\u012bk,\u201d in Official Epistolography and the \nLanguage(s) of Power, ed. S. Proch\u00e1zka, L. Reinfandt, and S. Tost, 267\u201381 (Vienna: \u00d6sterreichische Akademie der \nWissenschaften, 2015). Discussing this point with Andrew Marsham clarified its significance appreciably for me, \nand I would like to thank him for that.\n\n34.  Firnhaber-Baker, \u201cIntroduction,\u201d 2\u20135. Cf. above, n. 4.\n35.  These were similar to the \u201crules of the game\u201d that governed political interactions in early medieval \n\nEurope. The latter, however, remained largely undefined and unrecorded; Althoff, Spielregeln, 233, 366. The need \nfor predictable behavior in political interaction and communication, especially when looking for compromises \nin and solutions to conflicts, predates the recording of such rules (ibid., 257). The presence of standardized and \ninferable rules of governance is reflected already in the peace treaties that the Arab conquerors concluded during \ntheir conquests; see M. Levy-Rubin, Non-Muslims in the Early Islamic Empire: From Surrender to Coexistence \n(Cambridge: Cambridge University Press, 2018), 32\u201356. Papyri likewise provide evidence of the introduction of a \ngovernance etiquette and practice by the Arab conquerors; P. M. Sijpesteijn, Shaping a Muslim State: The World \nof a Mid-Eighth-Century Egyptian Official (Oxford: Oxford University Press, 2013), 64\u201381.\n\n36.", "start_char_idx": 36851, "end_char_idx": 40580, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9758b823-7db9-41e3-a494-426dc9fcce1f": {"__data__": {"id_": "9758b823-7db9-41e3-a494-426dc9fcce1f", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "444405c9-8e48-4600-add9-2d466c149bf2", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c834840fa565f8b85df0ddb9fa931510391810d82eb5b395fd0003ae2b08910a", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cdb8fa3d-a0e4-4161-a4dc-6de2544fec37", "node_type": "1", "metadata": {}, "hash": "cfdd7938f572007dcce65058e37d7402b89129557a90f0915e00d29d243f820e", "class_name": "RelatedNodeInfo"}}, "text": "36.  See Klasova\u2019s discussion of al-\u1e24ajj\u0101j\u2019s speech in K\u016bfa in \u201cEmpire,\u201d 208\u201324. Al-\u1e24ajj\u0101j does not hide his \ndismay and disappointment at the achievements and attitude of the Iraqi troops. In 77/696 he writes to \u02bfAbd \nal-Malik, asking him to send Syrian troops to deal with the Kh\u0101rijite revolt under Shab\u012bb b. Yaz\u012bd because the \nK\u016bfan garrison is entirely hopeless; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 3:943. Someone in al-\u1e24ajj\u0101j\u2019s entourage confirms that the \ngovernor has mobilized K\u016bfan troops but does not find them very reliable (ibid., 3:945). Finally, when Shab\u012bb b. \nYaz\u012bd is threatening to enter K\u016bfa, al-\u1e24ajj\u0101j scolds the K\u016bfan troops, telling them to \u201cgo and join the Jews and \nChristians in al-\u1e24\u012bra,\u201d as he now has Syrian soldiers to handle the problem (ibid., 3:955). Al-\u1e24ajj\u0101j claims that \nthe Syrian troops he has brought are more disciplined than the \u201clazy and hypocritical (n\u0101fiq)\u201d local soldiers. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nClosing Ranks  \u2022  479\n\nThe final historical circumstance that could explain al-\u1e24ajj\u0101j\u2019s crackdown is closely \nrelated to the relentless insurrections in Iraq and to the weariness of the Iraqi troops \ntasked with dealing with them. These troops had been in the field for many intensive \nyears of warfare. Their exhaustion and disillusionment must have been real. The endless \nand hopeless fighting motivated other rebels as well, such as those following al-\u1e24\u0101rith \nb. Surayj in Umayyad Khur\u0101s\u0101n (116\u201328/734\u201346), discussed by Reza Huseini in this issue, \nwho claimed that they had worn their armor without interruption to the point that it \nhad grown into their flesh. Al-\u1e24ajj\u0101j went to Iraq accompanied by Syrian troops. His men \nwere not only more obedient but also more effective than the local forces. Governors and \ncaliphs before al-\u1e24ajj\u0101j had used both reward and punishment in their attempts to convince \nthe Iraqi soldiers to maintain their positions on the battlefield, especially in the form of \nassignments and withdrawals of the fay\u02be, that is the revenue from conquered lands, in the \nform of stipends. Caliphs and their governors variously raised and lowered the stipends, \nor \u02bfa\u1e6d\u0101\u02be, paid to the Iraqi troops to motivate them to continue fighting.37 As a consequence, \ndissatisfaction about pay was a constant grievance and a flashpoint for revolts. With the \narrival of al-\u1e24ajj\u0101j, however, the fate of the Iraqi troops was sealed. He simply diverted \nIraq\u2019s income to pay his own soldiers, eventually abolishing the Iraqi garrisons altogether \nand founding al-W\u0101si\u1e6d for his Syrian troops.38 \n\nIt may not be possible at this moment to disentangle the negative elements of al-\u1e24ajj\u0101j\u2019s \nimage, especially his more cruel and seemingly unreasonable acts, from his actions in the \nspecific historical context of Ibn al-J\u0101r\u016bd\u2019s revolt.39 The purpose of this article is, however, \nto use Ibn al-J\u0101r\u016bd\u2019s conflict with al-\u1e24ajj\u0101j to analyze the function of rebellions as an integral \nfeature of the political culture of the time, responding to rules and expectations of conduct \nthat regulated the political cut and thrust.", "start_char_idx": 40577, "end_char_idx": 43636, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cdb8fa3d-a0e4-4161-a4dc-6de2544fec37": {"__data__": {"id_": "cdb8fa3d-a0e4-4161-a4dc-6de2544fec37", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9758b823-7db9-41e3-a494-426dc9fcce1f", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "e430bf340ea598424c55cc52644288f55da3ae882329acd97ec64360264cb5ac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9d7bf5eb-c6ba-48d8-82d9-e3b603cc2a92", "node_type": "1", "metadata": {}, "hash": "3dfc3daa2e4f6a2fa0e10998a626f15f5cbf534d10ab0cdddf413dad5d5d3e15", "class_name": "RelatedNodeInfo"}}, "text": "For such an understanding of revolts, al-\u1e24ajj\u0101j\u2019s \nand Ibn al-J\u0101r\u016bd\u2019s specific actions in their interaction matter less compared with what they \nrepresent in terms of how contemporary and later observers understood the course and \nresolution of conflicts.40 In other words, the account illustrates what the rules of engagement \n\nThe Syrians are said to have functioned as the governor\u2019s private police force, fighting Iraqi expressions of \ndissatisfaction (Sayed, Die Revolte, 129).\n\n37.  For examples of the withholding of payments, cancellation of payment increases, and disagreements \nabout payments, see Sayed, Die Revolte, 32\u201333; H. Kennedy, The Armies of the Caliphs: Military and Society \nin the Early Islamic State (London: Routledge, 2001), 38\u201342, 76\u201377. Shab\u012bb b. Yaz\u012bd, the most famous Kh\u0101rijite \nrebel in Iraq, is even said to have revolted because his stipend was withheld because of an administrative error; \nK. V. Zetterst\u00e9en and C. F. Robinson, \u201cShab\u012bb b. Yaz\u012bd,\u201d in Encyclopaedia of Islam, 2nd ed., 9:164\u201365 (Leiden: \nBrill, 1997). The caliph Yaz\u012bd b. al-Wal\u012bd (r. 126/744) acquired the nickname al-n\u0101qi\u1e63 for, among other reasons, \nreversing the ten-dirham increase on the stipends that al-Wal\u012bd b. Yaz\u012bd (r. 125\u201326/743\u201344) had initiated \n(al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:1825). \n\n38.  Kennedy, Armies, 41, 42.\n39.  Even though there is an explicit possibility within the system for an individual historical actor to \n\nmaneuver within the unwritten and implicit rules of interaction; Althoff, Spielregeln, 366\u201367. \n40.  In other words, even though anecdotes may be used to embellish the story, its audience expects both \n\nparties to behave according to rules in conflicts, and the normative behavior in these situations is made clear \neven in the beautified and exaggerated account (ibid., 372).", "start_char_idx": 43637, "end_char_idx": 45439, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9d7bf5eb-c6ba-48d8-82d9-e3b603cc2a92": {"__data__": {"id_": "9d7bf5eb-c6ba-48d8-82d9-e3b603cc2a92", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cdb8fa3d-a0e4-4161-a4dc-6de2544fec37", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "ff39265f65401794a98ad3d6a0f3f849259910d736877105f57531268dc8fdac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2d49c2a1-6687-461d-aa27-7598b65e7f53", "node_type": "1", "metadata": {}, "hash": "eb8980dc3a3cb1a4fb0239f5dbfc690ab205d7b89627778c89dad42b0336afbc", "class_name": "RelatedNodeInfo"}}, "text": "480  \u2022  Petra M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nwere and how they were transgressed, manipulated or adhered to by the actors involved.41 \nThe threat and even use of violence and force were central elements of these negotiations, \ndriving the recourse to rebellion and determining the response to and popular perception \nof rebellions.42 Exploiting the dynamics of this system, al-\u1e24ajj\u0101j was able to maneuver the \nnegotiator Ibn al-J\u0101r\u016bd into the position of a rebel who had to be annihilated as a threat to \nthe new political order in an increasingly centralized Umayyad state. But the rhetoric of the \nrebellion had not developed to the point that Ibn al-J\u0101r\u016bd\u2019s case could be invalidated, and a \nmore pragmatic solution had to be found whereby the soldiers\u2019 grievances were redressed \nand they and their leaders were reintegrated into the caliphal order. \n\nPlaying by the Rules of the Game\n\nWithin a view of violent protest as an integral part of a multipolar political system, \nan examination of al-\u1e24ajj\u0101j\u2019s and Ibn al-J\u0101r\u016bd\u2019s navigation of the instruments of power \noffers interesting insights into how and when the articulation of complaints against the \ncaliphate\u2019s governance turns into revolt. The actions of Ibn al-J\u0101r\u016bd and his supporters in \ntheir struggle against al-\u1e24ajj\u0101j conform to a striking degree to normative patterns, in the \nsense that they adhere to political and legal prescriptions and mores. Both men participate \nfully in the political game, interacting with authorities and using established political and \nlegal instruments. Al-\u1e24ajj\u0101j, representing legitimate rule, is challenged by the rebels both \nfor his neglect of the moral responsibilities that come with this position and for his goal of \nasserting the caliph\u2019s authority more thoroughly. Within a politically fragmented landscape \nin which caliph, governor, local commanders and chiefs, and military troops compete for \nauthority, power, and access to constituencies, Ibn al-J\u0101r\u016bd and al-\u1e24ajj\u0101j effectively exploit \nthe political avenues of communication available to them. As a result, those involved in the \nconflict constantly change their political and military configurations, switch allegiances \nseemingly at will, appeal to alternative powers beyond those directly ruling them, and \nclaim legitimate rule or decry oppression and tyranny to support their acts of protest or \ntheir subsequent reactions.43 \n\nThe conflict between al-\u1e24ajj\u0101j and the Iraqi troops starts with negotiations over stipends \nto which the Iraqi troops feel entitled but which al-\u1e24ajj\u0101j declines to pay. Both parties \npresent their arguments. Al-\u1e24ajj\u0101j refuses outright to concede, dismissing his predecessor \nMu\u1e63\u02bfab b. al-Zubayr\u2019s promised pay raise as the work of a \u201cheretic, hypocrite, and sinner\u201d \n(mul\u1e25id mun\u0101fiq f\u0101siq), calling Ibn al-J\u0101r\u016bd a liar, and threatening him when he suggests \nthat the governor is rolling back a legitimate decision.44 The soldiers add that \u02bfAbd al-Malik \nconfirmed Mu\u1e63\u02bfab\u2019s decision and that his appointed governor (and brother) Bishr effected \nthe increased payments.45 Indeed, as already mentioned, access to Iraq\u2019s fay\u02be in the form of \n\n41.  Ibid., 369.\n42.  Wickham, \u201cLooking Forward,\u201d 158.\n43.  Acknowledging the agency of rebels is an important shift in the field of rebel studies (Firnhaber-Baker, \n\n\u201cIntroduction,\u201d 1). \n44.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 280; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:874 (f\u0101siq mun\u0101fiq).\n45.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 280; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:874.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nClosing Ranks  \u2022  481\n\nstipends for the troops was a constant point of conflict, motivating rebellions on more than \nthis one occasion.", "start_char_idx": 45444, "end_char_idx": 49080, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2d49c2a1-6687-461d-aa27-7598b65e7f53": {"__data__": {"id_": "2d49c2a1-6687-461d-aa27-7598b65e7f53", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9d7bf5eb-c6ba-48d8-82d9-e3b603cc2a92", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "d75b7ce34052462412a19c4fec0ad8bd05c0e44e00f55087eb2715ea13d56da5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "6f2dd021-fbae-4ba5-8023-9e13dfe23c73", "node_type": "1", "metadata": {}, "hash": "bb6173edbc728a3408f828522f813388c9d3173208d15c4df6cbad69c9a4793c", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u1e24ajj\u0101j\u2019s measures are in that sense no different from those of other \ngovernors, except that the influx of Syrian troops under his command decided the case in \nhis favor once and for all.\n\nAt the outset of their protest, Ibn al-J\u0101r\u016bd and his men emphasize that they do not intend \nto fight al-\u1e24ajj\u0101j, let alone kill him, but \u201cmerely\u201d want to see him recalled by the caliph, \nwho will then be asked to send a replacement governor. Al-Bal\u0101dhur\u012b, our main source for \nthe events, states that Ibn al-J\u0101r\u016bd \u201cdisagreed [with al-\u1e24ajj\u0101j] and the people concurred \nwith him to remove al-\u1e24ajj\u0101j from Iraq and to ask \u02bfAbd al-Malik to appoint someone else \nas governor.\u201d46 Ibn al-J\u0101r\u016bd sees open battle as a last resort, to be pursued only if al-\u1e24ajj\u0101j \nrefuses to leave the governorship of his own accord.47 In response to al-\u1e24ajj\u0101j\u2019s threats, \nIbn al-J\u0101r\u016bd exclaims, \u201cWhy [do you say this]? By God, I am truly a counselor to you and \nverily my words reflect what my followers say.\u201d48 In other words, Ibn al-J\u0101r\u016bd and his \nmen are not seeking to throw off Umayyad rule or even to challenge the caliph\u2019s right to \nappoint his representative over the province. Rather, they appeal precisely to the caliph\u2019s \nprerogatives when they ask that al-\u1e24ajj\u0101j be removed and a different governor be sent. \nThe possibility of removing the caliph himself, should he be unwilling to accede to their \nrequest, is quickly discounted, with the argument that the caliph would never risk losing \ntheir support as long as they are needed to fight the Kh\u0101rijites.49 These actions find echoes \nin similar instances in other places and times in the Umayyad caliphate, when troops \nappealed to higher authorities to intervene in local appointments that did not sit well with \nthe jund. Disagreements over the suitability of a local ruler could be solved through a menu \nof expedients ranging from diplomacy to violent means.50\n\n46.  Kh\u0101lafa wa-t\u0101bi\u02bfahu al-n\u0101s \u02bfal\u0101 ikhr\u0101j al-\u1e24ajj\u0101j min al-\u02bfIr\u0101q wa-mas\u02bealat \u02bfAbd al-Malik tawliyat ghayrihi; \nal-Bal\u0101dhur\u012b, Fut\u016b\u1e25 al-buld\u0101n, ed. M. J. de Goeje (Leiden: Brill, 1866), 281.\n\n47.  Wa-lakin li-yakhruj \u02bf ann\u0101 madhm\u016bman mad\u1e25\u016bran wa-ill\u0101 q\u0101taln\u0101hu \u2026 wa-k\u0101na ray\u02beuhum an yukhrij\u016bhu \n\u02bfanhum wa-l\u0101 yuq\u0101til\u016bhu; al-Bal\u0101dhur\u012b, Ans\u0101b, 283.\n\n48.  Wa-lim\u0101 wa-ll\u0101h inn\u012b laka la-n\u0101si\u1e25 wa-inna qawl\u012b h\u0101dh\u0101 la-qawl man war\u0101\u02be\u012b; ibid., 280.\n49.  Ibid., 281.\n50.  Asking a higher authority to replace a local administrator was a common tactic on the part of local \n\ntroops dissatisfied by such appointees. When the request was not honored, things could get out of hand, as the \ncase of Ibn al-J\u0101r\u016bd shows. In another case, the ashr\u0101f of Ifr\u012bqiya assassinated the governor Yaz\u012bd b. Ab\u012b Muslim \n(in office 102/720\u201321) because they were dissatisfied with his rule. Interestingly, they objected because Yaz\u012bd b. \nAb\u012b Muslim tried to implement a policy copied from al-\u1e24ajj\u0101j, namely, sending converts who had moved to the \ngarrison back to their place of residence and ordering them to continue to pay the poll tax.", "start_char_idx": 49081, "end_char_idx": 52083, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "6f2dd021-fbae-4ba5-8023-9e13dfe23c73": {"__data__": {"id_": "6f2dd021-fbae-4ba5-8023-9e13dfe23c73", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2d49c2a1-6687-461d-aa27-7598b65e7f53", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "d55af94486962530e488cc6a2ef2849af2753c38c38e269b7288495e20b407f6", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "42eac13b-c103-4cdf-895c-3719accdbdbb", "node_type": "1", "metadata": {}, "hash": "8151489d068cd9c6365fe4acea315796704043ceae6865ea299664f3a1688ad9", "class_name": "RelatedNodeInfo"}}, "text": "The ashr\u0101f reinstalled \nYaz\u012bd\u2019s predecessor and were quick to inform the caliph that their loyalty to him was unwavering (inn\u0101 lam \nnakhla\u02bf aydayn\u0101 min al-\u1e6d\u0101\u02bfa). The caliph Yaz\u012bd b. \u02bfAbd al-Malik indeed confirmed the re-installed governor in \nhis position (al-Jahshiy\u0101r\u012b, Wuzar\u0101\u02be, 57; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:1435). A similar later incident developed rather \ndifferently. In the year 177/793 the jund of T\u016bnis, dissatisfied with their local ruler, al-Mughayra b. Bishr b. \nRaw\u1e25, wrote to his uncle al-Fa\u1e0dl b. Raw\u1e25, governor of Ifr\u012bqiya, asking for a replacement. When the latter did not \nanswer, the troops resolved to oust al-Mughayra, writing to Fa\u1e0dl that they did not want to be disobedient but \nthat they were forced into it by al-Mughayra\u2019s bad behavior; their missive used language similar to that of the \nprevious \u201crebels\u201d (inn\u0101 lam nakhruj yaddan \u02bfan \u1e6d\u0101\u02bfa lakinnahu as\u0101\u02bea al-s\u012bra). The troops asked that the governor \nappoint over them someone they approved of (fa-walli \u02bfalayn\u0101 man nar\u1e0d\u0101hu), but when the governor instead \nappointed another family member, the troops felt betrayed and rose up in a full-fledged rebellion (confusingly \n\n\n\n482  \u2022  Petra M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nTwo references in al-Bal\u0101dhur\u012b\u2019s account, however, point to a more explicit and \nimmediate goal of undermining the government on Ibn al-J\u0101r\u016bd\u2019s part, one that contrasts \nwith more loyalist voices in his camp arguing for a conciliatory approach. At the second \nconfrontation between al-\u1e24ajj\u0101j and Ibn al-J\u0101r\u016bd, when the governor repeats his intention \nto lower the men\u2019s stipend, a certain Ma\u1e63qala b. Karib b. Raqaba b. Khawta\u02bfa al-\u02bfAbd\u012b \nin Ibn al-J\u0101r\u016bd\u2019s entourage expresses unease: \u201cIt is not right for the herd to oppose its \nshepherd; we heard what the am\u012br said, so we hear and obey, whether we like it or not.\u201d \nIbn al-J\u0101r\u016bd is not impressed, and, with an obvious dislike for the lower ranks getting \ninvolved in decision-making, dismisses Ma\u1e63qala\u2019s reservations outright.51 When it is clear \nthat a violent confrontation is imminent, groups move from one camp to the other. The \nfirst party to leave Ibn al-J\u0101r\u016bd\u2019s side for al-\u1e24ajj\u0101j\u2019s does so \u201cfearing to fight and to oppose \nthe authorities (sul\u1e6d\u0101n).\u201d52 These expressions of opposition by Ibn al-J\u0101r\u016bd\u2019s supporters to \nhis aim of securing their rights through violent confrontation show that the principle of \nobedience to caliphal representatives and caliphal decisions was contested.53 \n\nThroughout the conflict, Ibn al-J\u0101r\u016bd and his men apply the instruments of an almost \nlegalistic-seeming procedure.", "start_char_idx": 52084, "end_char_idx": 54652, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "42eac13b-c103-4cdf-895c-3719accdbdbb": {"__data__": {"id_": "42eac13b-c103-4cdf-895c-3719accdbdbb", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "6f2dd021-fbae-4ba5-8023-9e13dfe23c73", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "35372573162ee0b4495251c1f7ecfc8347cf909521c49af8e4f9d7adaa2e5c0f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ef37fa88-e82f-47e1-af4b-5e43ef91784a", "node_type": "1", "metadata": {}, "hash": "ce7aeeaae006254c3e38062f2f9a8b03dc5c9c76d9376a535483861ec6aec9fa", "class_name": "RelatedNodeInfo"}}, "text": "First, there is the secret bay\u02bfa (oath of allegiance) with the \nspecific and limited goal of removing al-\u1e24ajj\u0101j from Iraq.54 The acts of giving the bay\u02bfa and \nmutual pledges of loyalty between Ibn al-J\u0101r\u016bd and his supporters with the aid of contracts \nand treaties are formal and context-appropriate.55 The bay\u02bfa functions here as an affirmation \nof loyalty for a specific, primarily military, purpose, and it follows pre-Islamic Arabian and \nearly conquest practice.56 Second, the dissidents\u2019 plan to write to \u02bfAbd al-Malik and ask \n\nled by someone called \u02bfAbd All\u0101h b. al-J\u0101r\u016bd known also as \u201cslave of his Lord\u201d \u02bfAbd Rabbihi al-Anbar\u012b, obviously \na different person than the protagonist of this study), killing the appointee and the governor. The caliph sent \na new governor with an army, and they eventually subdued the insurgents and arrested the rebels. See Ibn \nal-Ath\u012br, K\u0101mil, 10:92\u201395 (where his name is rendered in the obvious misspellings \u02bfAbd Wayh, \u02bfAdwayh, and \nBa\u02bfdwayh) and Ibn Khald\u016bn (d. 808/1406), Ta\u02ber\u012bkh, 7 vols. (electronic edition; Riyad: Turath for Solutions, 2014) \n4:248\u201349. I would like to thank Alon Dar for referring me to this report. A final example is Egypt\u2019s financial \ngovernor \u02bfUbayd All\u0101h b. al-\u1e24ab\u1e25\u0101b, who, operating in the interest of local Egyptian ashr\u0101f, would send back \ngovernors he deemed unfit and ask the caliph to appoint more suitable candidates; see N. Abbott, \u201cA New \nPapyrus and a Review of the Administration of \u02bfUbaid All\u0101h b. al-\u1e24ab\u1e25\u0101b,\u201d in Arabic and Islamic Studies in \nHonor of Hamilton A. R. Gibb, ed. G. Makdisi, 21\u201335 (Leiden: Brill, 1965). See also the case described by Alon Dar \nin this issue; in that case, however, no higher power was invoked to solve the disagreement of some ashr\u0101f with \nthe governor of Egypt.\n\n51.  Laysa li-l-ra\u02bfiyya an tarudda \u02bf al\u0101 r\u0101\u02bf\u012bh\u0101 wa-qad sami\u02bfn\u0101 m\u0101 q\u0101la al-am\u012br fa-sam\u02bfan wa-\u1e6d\u0101\u02bfatan f\u012bm\u0101 a\u1e25abn\u0101 \nwa-karihn\u0101; al-Bal\u0101dhur\u012b, Ans\u0101b, 280\u201381.\n\n52.  Wa-at\u0101hu qawm min ahl al-mi\u1e63rayn fa-\u1e63\u0101r\u016b ma\u02bfahu mustaw\u1e25ish\u012bn min mu\u1e25\u0101rabat al-sul\u1e6d\u0101n \nwa-mukh\u0101lafatihi; ibid., 284.\n\n53.  See the discussions in \u1e25ad\u012bth collections about whether alms collection and distribution ought to be \nmanaged by government officials or by individual Muslims; Sijpesteijn, Shaping, 181\u201398. For competing views on \nthe right to rebel, see K. Abou El Fadl, Violence and Rebellion in Islamic Law (Cambridge: Cambridge University \nPress, 2001), ch. 8.\n\n54.  Nub\u0101yi\u02bfuka \u02bfal\u0101 ikhr\u0101jihi min al-\u02bfir\u0101q; al-Bal\u0101dhur\u012b, Ans\u0101b, 281. Cf. nn. 17 and 46 above. \n55.  Fa-b\u0101ya\u02bfahu al-n\u0101s sirran wa-a\u02bf\u1e6dawhu al-maw\u0101th\u012bq \u02bf al\u0101 al-waf\u0101\u02be wa-akhadha ba\u02bf\u1e0duhum \u02bf al\u0101 ba\u02bf\u1e0d al-\u02bfuh\u016bd; \n\nal-Bal\u0101dhur\u012b, Ans\u0101b, 281.\n56.", "start_char_idx": 54653, "end_char_idx": 57300, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "ef37fa88-e82f-47e1-af4b-5e43ef91784a": {"__data__": {"id_": "ef37fa88-e82f-47e1-af4b-5e43ef91784a", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "42eac13b-c103-4cdf-895c-3719accdbdbb", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "081cb6c0ea8f5ec13a0dbd0d72b187dc43488ed3126e683385d770ca548db63e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "52f72c8b-4623-4bcc-b2b5-c4696e0362ec", "node_type": "1", "metadata": {}, "hash": "e7fd878187d7f8c5d4419bb5248d47e9ad39e6a4f3bf429b15de2af54dc37a32", "class_name": "RelatedNodeInfo"}}, "text": "56.  A. Marsham, Rituals of Islamic Monarchy: Accession and Succession in the First Muslim Empire \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nClosing Ranks  \u2022  483\n\nhim to send them another governor also shows respect for the established structures of \ngovernment and the correct mechanisms for contact, in this case an official letter. \n\nIbn al-J\u0101r\u016bd also adheres to the laws of war and diplomacy. When al-\u1e24ajj\u0101j dispatches a \nmessenger, al-A\u02bfyan, to invite Ibn al-J\u0101r\u016bd to surrender, the latter respects the traditional \ninviolability of messengers despite his inclination to treat al-A\u02bfyan badly, exclaiming: \u201cIf \nyou were not a messenger, I would kill you!\u201d57 Instead, he has al-A\u02bfyan hit on the neck, \nperhaps in imitation of cutting off his head. In another incident, too, Ibn al-J\u0101r\u016bd carefully \ndefers to the codes of conduct among Muslim elites. In the raid on al-\u1e24ajj\u0101j\u2019s camp, two of \nhis wives are captured. Ibn al-J\u0101r\u016bd has them locked up, \u201cfearing rascals [who might hurt \nthem].\u201d58\n\nBoth Ibn al-J\u0101r\u016bd and al-\u1e24ajj\u0101j attempt to settle the conflict by persuading the other \nparty to back down, in this sense operating as political equals. This is a reminder that \nrevolts, even when they appealed to the rank and file, were led by notables whose motives \nmight or might not overlap with those of their supporters.59 As just noted, al-\u1e24ajj\u0101j offers \nIbn al-J\u0101r\u016bd the option of surrender with protection.60 Similarly, Ibn al-J\u0101r\u016bd gives al-\u1e24ajj\u0101j \nseveral opportunities to leave for Damascus before a battle breaks out, even though al-\u1e24ajj\u0101j \nis clearly in a disadvantageous position, standing alone with his special troops and family \nagainst Ibn al-J\u0101r\u016bd\u2019s large army.61 In fact, in al-\u1e24ajj\u0101j\u2019s own camp there are also those who \nadvocate avoiding battle and securing safe-conducts.62 \n\nEven after the battle is over, Ibn al-J\u0101r\u016bd\u2019s followers continue to participate in political \nnegotiations as they spread out across the caliphate in search of safe-conducts guaranteeing \ntheir security and property. The reports of al-\u1e24ajj\u0101j intentionally disregarding such \n\n(Edinburgh: Edinburgh University Press, 2009), 28\u201332, 66\u201368. See also the oath of allegiance that the jund of \nT\u016bnis swore to their rebellious leader for the purpose of removing al-Mughayra as governor of T\u016bnis, while \nsimultaneously stating that this did not mean they were disobedient to the governor (see above, n. 50). Similarly \nIbn al-Ash\u02bfath\u2019s followers offered their leader a bay\u02bfa with the \u201climited\u201d goal of removing al-\u1e24ajj\u0101j (Bosworth, \nS\u012bst\u0101n, 59). For other bay\u02bfas given to rebels, see E. Landau-Tasseron, The Religious Foundations of Political \nAllegiance: A Study of Bay\u02bfa in Pre-modern Islam (Washington, DC: Hudson Institute, 2010), 26\u201329. \n\n57.  Al-Bal\u0101dhur\u012b, Fut\u016b\u1e25, 281; al-Bal\u0101dhur\u012b, Ans\u0101b, 283.\n58.  Wa-\u1e25a\u1e63\u1e63an\u016bhum\u0101 [corrected from \u1e25a\u1e63\u1e63an\u016bh\u0101 at the suggestion of one of the anonymous reviewers] \n\nmukh\u0101fat al-sufah\u0101\u02be. This passage is missing from Ahlwardt\u2019s edition of the Ans\u0101b but is present in another \nedition of the text, namely al-Bal\u0101dhur\u012b, Kit\u0101b Jumal min Ans\u0101b al-ashr\u0101f, ed.", "start_char_idx": 57297, "end_char_idx": 60365, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "52f72c8b-4623-4bcc-b2b5-c4696e0362ec": {"__data__": {"id_": "52f72c8b-4623-4bcc-b2b5-c4696e0362ec", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "ef37fa88-e82f-47e1-af4b-5e43ef91784a", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "be07dbc512cc3babb339cb0b1919ec911336b21b888dfdd812da1bdbf5720437", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d818bb50-9776-4c75-bfa9-56f080648db3", "node_type": "1", "metadata": {}, "hash": "e091370602300256b35021e9f34a2347a5702b2fec89cc3cbbd0fa8b5caecb44", "class_name": "RelatedNodeInfo"}}, "text": "Suhayl Zakk\u0101r and Riy\u0101\u1e0d al-Zirikl\u012b \n(Beirut: D\u0101r al-Fikr, 1417/1996), 7:3009.\n\n59.  Revolts in the Muslim empire and early medieval Europe were often lead by notables (Wickham, \u201cLooking \nForward,\u201d 160; Lev, \u201cCoptic Rebellions\u201d).\n\n60.  Al-\u1e24ajj\u0101j similarly offered Ibn al-Zubayr and Ibn al-Ash\u02bfath the possibility of surrendering on the eve of \nbattle. Both refused, with well-known, deadly results. See Dietrich, \u201cAl-Hadjdjadj.\u201d \n\n61.  \u201cMy words are those of [everyone] behind me,\u201d Ibn al-J\u0101r\u016bd exclaims when al-\u1e24ajj\u0101j asks him to obey \n(al-Bal\u0101dhur\u012b, Ans\u0101b, 280). For the remark that al-\u1e24ajj\u0101j is alone except for his family and special troops (wa-laysa \nma\u02bfahu ill\u0101 kh\u0101\u1e63\u1e63atuhu wa-ahl baytihi), see ibid., 282.\n\n62.  This view is expressed by Ziy\u0101d b. \u02bfAmr al-\u02bfAtak\u012b, head of Ba\u1e63ra\u2019s police force (ibid., 284; Crone, Slaves, \n121). Some years earlier, Ziy\u0101d had led his tribe, al-Azd, to side with the \u02bfAbd al-Qays (Ibn al-J\u0101r\u016bd\u2019s tribe) in \nsupport of al-Muthann\u0101 as the latter tried to raise support for al-Mukht\u0101r in Ba\u1e63ra (Dixon, Umayyad Caliphate, \n52\u201353). \n\n\n\n484  \u2022  Petra M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nguarantees of safety granted to his former opponents by notables throughout the empire \nand even by al-\u1e24ajj\u0101j himself seem to be inspired by the kind of colored reporting discussed \nabove.63 In one such report, when al-\u1e24ajj\u0101j confronts Ashyam b. Shaq\u012bq b. Thawr al-Hudhal\u012b64 \nabout the latter\u2019s support of Ibn al-J\u0101r\u016bd, Ashyam invokes the am\u0101n he has received from \nal-\u1e24ajj\u0101j, reminding him, \u201cYou forgave me for that,\u201d but to no avail: al-\u1e24ajj\u0101j still has him \nkilled.65 In some cases al-\u1e24ajj\u0101j is said to have even gone against specific orders from the \ncaliph in his pursuit of Ibn al-J\u0101r\u016bd\u2019s supporters. When a dispatch from the caliph orders \nthe release of Ibn al-J\u0101r\u016bd\u2019s banner-bearer, al-\u1e24ajj\u0101j hurries to cut off the man\u2019s hands and \nfeet as well as those of two other prisoners before they can be released.66 Anas b. M\u0101lik \nal-An\u1e63\u0101r\u012b also holds an am\u0101n, but it does not stop al-\u1e24ajj\u0101j from confiscating his possessions \nas punishment for his support of Ibn al-J\u0101r\u016bd.67 The granting, acknowledging, and rejecting \nof am\u0101ns is another stage on which tensions between different centers of political authority \nwere played out (see below).\n\nConflicting Political Ideologies\n\nAl-\u1e24ajj\u0101j\u2019s effectiveness as a governor stands out when compared to the failures of his \npredecessors. The previous governor of Iraq and brother of the caliph, Bishr b. Marw\u0101n, \nwas effectively cashiered because of his inability to deal adequately with the Kh\u0101rijite \ninsurgents. The caliph instructed him in writing to escalate the pressure on the Kh\u0101rijites, \nbut placed the reinforcements he sent for this purpose under the command of al-Muhallab \nb. Ab\u012b \u1e62ufra, to Bishr\u2019s great chagrin. Kh\u0101lid b. \u02bfAbd All\u0101h (d.", "start_char_idx": 60366, "end_char_idx": 63186, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d818bb50-9776-4c75-bfa9-56f080648db3": {"__data__": {"id_": "d818bb50-9776-4c75-bfa9-56f080648db3", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "52f72c8b-4623-4bcc-b2b5-c4696e0362ec", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c2205fb1aa515599eac1b08db6c8bba5c8e77ea6d3c6a5ab0f2d1fd732f0ec9c", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c323ea86-f7c8-4e8e-8ddd-4fbb643ffd5d", "node_type": "1", "metadata": {}, "hash": "beede387c8502fff64cf1863fc5c0bb558afffa38f4814cb9abf2bc2154fb222", "class_name": "RelatedNodeInfo"}}, "text": "Kh\u0101lid b. \u02bfAbd All\u0101h (d. 93/711\u201312), Bishr\u2019s temporary \nsuccessor, wrote a letter to the deserting soldiers. Kh\u0101lid was himself no weak administrator \nand had earned his stripes by forcing the Kh\u0101rijites to retreat some years earlier. In his \nletter he addressed the mutineers with al-\u1e24ajj\u0101j-like severity: \n\nHe who defies the governors and rightful authorities brings down God\u2019s wrath on himself, \nmerits corporal punishment, and makes himself liable to confiscation of his property as \nspoil, cancellation of his stipend, and exile to the most remote and evil of lands. I swear \nby God that after this letter of mine, any rebel that I find I will surely slay, God willing.68 \n\n63.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 292. In another context al-\u1e24ajj\u0101j tries to obstruct someone\u2019s obtaining an am\u0101n \nfrom a local governor, as discussed by Hannah-Lena Hagemann in her contribution to this issue (nn. 23\u201324).\n\n64.  Crone, Slaves, 120.\n65.  Wa-qatala Ashyam b. Shaq\u012bq b. Thawr al-Hudhal\u012b wa-yuq\u0101lu innahu dakhala f\u012b am\u0101nihi man \u0101mana \n\nfa-ra\u02be\u0101hu f\u012b majlisihi fa-q\u0101la lahu y\u0101 Ashyam akharajta ma\u02bfa Ibn al-J\u0101r\u016bd q\u0101la na\u02bfam wa-qad at\u0101 \u02bfafwuka \u02bfal\u0101 \ndh\u0101lika; al-Bal\u0101dhur\u012b, Ans\u0101b, 292.\n\n66.  Ibid., 295. See also below.\n67.  Ibid., 298\u2013301. The case of al-Gha\u1e0db\u0101n b. al-Qab\u02bfathar\u0101 is less clear. The caliph might have given him an \n\nam\u0101n while he was imprisoned by al-\u1e24ajj\u0101j or reminded the governor of the protected status that the caliph\u2019s \nam\u0101n (obtained earlier) gave him, or al-\u1e24ajj\u0101j might also have released al-Gha\u1e0db\u0101n of his own account because \nhe was impressed by the poet\u2019s clever replies (ibid., 291\u201392, 297). As Andrew Marsham and Chase Robinson have \nshown in \u201cThe Safe-Conduct for the Abbasid \u02bfAbd All\u0101h b. \u02bfAl\u012b (d. 764),\u201d Bulletin of the School of Oriental and \nAfrican Studies 70 (2007): 247\u201381, a ruler\u2019s violation of an am\u0101n should be considered a literary topos.\n\n68.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:858; translation from Rowson, Marw\u0101nid Restoration, 6.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nClosing Ranks  \u2022  485\n\nNevertheless, his letter produced no effect at all. No wonder, then, that the caliph \u02bfAbd \nal-Malik emphasized that it was Kh\u0101lid\u2019s \u201cweakness in dealing with the [registered] soldiers \nin the garrison (ahl al-mi\u1e63r)\u201d that had led to his dismissal.69 Kh\u0101lid\u2019s deputy over K\u016bfa, \u02bfAmr \nb. \u1e24urayth, to whom the rebelling soldiers turned next with their request to abandon their \nstation and return to the city, responded with a similarly condemnatory, though equally \nineffectual, letter: \u201cYou have abandoned your assigned places and come here in rebellion \nand disobedience.\u201d70 Al-Muhallab, in his capacity of general, also spoke to the troops, but \nhis words had as little effect as had those of the others.71 In short, neither Kh\u0101lid, \u02bfAmr, nor \nal-Muhallab was able to convince the soldiers to return to their camp. \n\nAl-\u1e24ajj\u0101j, by contrast, does not leave obedience up to chance or encouraging words. He \nstarts his tenure by stating in no unclear terms what he thinks of the deserting soldiers.", "start_char_idx": 63162, "end_char_idx": 66156, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c323ea86-f7c8-4e8e-8ddd-4fbb643ffd5d": {"__data__": {"id_": "c323ea86-f7c8-4e8e-8ddd-4fbb643ffd5d", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d818bb50-9776-4c75-bfa9-56f080648db3", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "dbea0f1637c09c11a16cdabcca1c9247ebc429f3886aed479f4d07fe08e1b16f", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5ecb93b8-4bbe-4969-99bb-0a1e6cb864dc", "node_type": "1", "metadata": {}, "hash": "e97c42325bcd7a50a94c168f090854325a9e2b3d150b1c8f4e18d0b5db521d3e", "class_name": "RelatedNodeInfo"}}, "text": "Then, as described above, he turns to a show of exemplary force, executing two prominent \ninhabitants of K\u016bfa and Ba\u1e63ra. But for all his ferocity, he does not rely on menace alone. \nAfter convincing the troops to return to al-Muhallab, al-\u1e24ajj\u0101j travels after them to ensure \nthat they do indeed continue all the way to the army camp. He sets up military checkpoints \non the road, sends military controllers to hunt down soldiers who have gone into hiding on \ntheir way back to al-Muhallab, and demands the soldiers present receipts to confirm their \nsafe arrival in the camp and their renewed enrollment in the d\u012bw\u0101n.72 \n\nThe governor\u2019s attitude is thus first and foremost one of Realpolitik: as al-\u1e24ajj\u0101j has \nhad ample occasion to learn, maintaining control requires constant vigilance, absolute \nobedience, and merciless punishment of any signs of deviance. Comparing his approach \nto those of other caliphal agents, al-\u1e24ajj\u0101j\u2019s policy in relation to the Iraqi troops\u2019 stipends \nor their refusal to fight does not seem to differ greatly, except in its effectiveness.73 This \napproach nevertheless represents a particular view on effective rule, which differs from that \nof other agents of the caliphate, as will be discussed below. Besides his practical motives, \nal-\u1e24ajj\u0101j\u2019s actions seem at times to be driven by ideology. \n\nWhat al-\u1e24ajj\u0101j\u2019s ideological motivations are becomes clear when we examine what incites \nhis anger. Al-\u1e24ajj\u0101j\u2019s main concern seems to be the display of obedience and respect toward \nthose in power and strict adherence to God\u2019s laws and intentions. When he reads out his \nletter of appointment from the caliph, he fumes at the behavior of the K\u016bfans, who remain \nseated as the caliph\u2019s greetings are read to them. He demands that they stand up and return \nthe caliph\u2019s written blessing with a spoken reply.74 His obsessive punishment of rebels and \nother disobedient opponents has already been discussed. \n\n69.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 266\u201367. Al-Mas\u02bf\u016bd\u012b describes Kh\u0101lid as a \u201cweak man\u201d (rajul \u1e0da\u02bf\u012bf) in Mur\u016bj, 5:291. \nAfter only two months in the position, Kh\u0101lid was replaced by al-\u1e24ak\u0101m b. Ayy\u016bb b. al-\u1e24akam b. Ab\u012b \u02bfAq\u012bl, to \nwhom al-\u1e24ajj\u0101j gave instructions to \u201ctreat Kh\u0101lid badly\u201d (al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:872; al-Bal\u0101dhur\u012b, Ans\u0101b, 266, 275). \n\n70.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:859; translation from Rowson, Marw\u0101nid Restoration, 7.\n71.  Al-Mubarrad, K\u0101mil, 664\u201365.\n72.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 271, 275, 279; al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:866; al-Mubarrad, K\u0101mil, 665. For a more extensive \n\ndescription of the fleeing soldiers who, hidden in the Sawad, ask their family members to bring them provisions, \nsee al-Mas\u02bf\u016bd\u012b, Mur\u016bj, 5:301-302.\n\n73.  I would like to thank Pamela Klasova for bringing this point to my attention.\n74.  Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, 2:870; al-Mas\u02bf\u016bd\u012b, Mur\u016bj, 5:292.\n\n\n\n486  \u2022  Petra M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIndeed, al-\u1e24ajj\u0101j has a clear preference for sober military efficiency and order.", "start_char_idx": 66158, "end_char_idx": 69097, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5ecb93b8-4bbe-4969-99bb-0a1e6cb864dc": {"__data__": {"id_": "5ecb93b8-4bbe-4969-99bb-0a1e6cb864dc", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c323ea86-f7c8-4e8e-8ddd-4fbb643ffd5d", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "7c068949e5922b991cde8d9a275c74081f188cdd4743bd0396e97673a1548621", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "5b6aa1f0-4d62-4ac6-9ca0-88e27a9632ca", "node_type": "1", "metadata": {}, "hash": "8630759c0563695c265112fe5f76761e5338651117dfd30cac5e69928c9819cf", "class_name": "RelatedNodeInfo"}}, "text": "Although \nthe description of his arrival at K\u016bfa\u2014alone, on a camel, without an entourage or regalia or \nindication of rank, and with only the Qur\u02be\u0101n in his hands\u2014is unlikely to be historical, as it \nmakes all sorts of appealing references to pious celebrities of Islamic history, it nevertheless \nfits al-\u1e24ajj\u0101j\u2019s general image in the sources.75 \n\nAl-\u1e24ajj\u0101j\u2019s dislike of vanity and disdain for worldly attachments can be connected both to \nhis pious reputation and his demonstrated antipathy to ostentatious behavior. His rejection \nof finery and needlessly and inconveniently long robes is illustrated by his call to al-Hudhayl \nb. \u02bfImr\u0101n b. al-Fu\u1e0dayl al-Burjum\u012b: \u201cHey, al-Hudhayl, lift up your robes!\u201d Al-Hudhayl, whose \nhigh status among the notables of Ba\u1e63ra was indeed indicated by the sumptuousness of his \ngarments, has to point out to the new governor that it is not proper to speak in this way \nto someone like him. Unchastened, al-\u1e24ajj\u0101j adds to the insult by replying that it might \nnot be appropriate to speak in such a way to someone of al-Hudhayl\u2019s stature, but it is \nsurely fitting to have someone like him executed\u2014a threat seemingly triggered entirely \nby al-Hudhayl\u2019s perceived overstatement of his elite status.76 This scene is echoed in the \nridicule that al-\u1e24ajj\u0101j\u2019s followers direct at two of Ibn al-J\u0101r\u016bd\u2019s leading supporters, including \nal-Hudhayl, whose robes are so long that one of them trips over them as he approaches the \nexecutioner to be beheaded.77 When Ibn al-J\u0101r\u016bd\u2019s head is brought to al-\u1e24ajj\u0101j, he has it \nwashed and decorated with a turban, seemingly to make fun of him.78 Others, too, such as \nAnas b. M\u0101lik al-An\u1e63\u0101r\u012b (d. 93/712), find that even the most honorable of backgrounds\u2014in \nAnas\u2019s case more than ten years in the service of the prophet Mu\u1e25ammad\u2014does not spare \nthem al-\u1e24ajj\u0101j\u2019s bitter contempt.79 The distaste al-\u1e24ajj\u0101j exhibits for any signs of moral \ncorruption is apparent also at other moments in his career, for example when he scolds the \ninhabitants of Medina for debasing themselves on his departure as governor of that city.80 \n\nAl-\u1e24ajj\u0101j\u2019s rejection of the trappings and entitlement of elite status is also behind \nanother key motive for his actions\u2014his role as an agent of centralizing Marw\u0101nid policy \ndetermined to tame local centers of power and bring them firmly under caliphal control. It \nis al-Hudhayl b. \u02bfImr\u0101n b. al-Fu\u1e0dayl al-Burjum\u012b\u2019s and Ibn al-J\u0101r\u016bd\u2019s roles as the leaders of the \nrevolt that brings al-\u1e24ajj\u0101j\u2019s fury down upon their heads and inspires his ostentatious acts \nof disrespect toward them. But his treatment of the tribal leaders seems to be also driven \nby an underlying practical strategy of suppressing local tribal structures that oppose the \nexpansionist and centralizing ambitions of the Marw\u0101nid state.81 This comes out clearly \nin al-\u1e24ajj\u0101j\u2019s confrontation with al-Hudhayl before the latter joins Ibn al-J\u0101r\u016bd. Al-\u1e24ajj\u0101j\u2019s \nbackground, like al-Muhallab\u2019s, was modest, and \u02bfAbd al-Malik\u2019s appointment of al-\u1e24ajj\u0101j \nwas the product of a Marw\u0101nid policy of prioritizing military and administrative skill rather \n\n75.  Al-Mas\u02bf\u016bd\u012b, Mur\u016bj, 5:292. \n76.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 279.\n77.  Ibid., 291. \n78.  Ibid.\n79.  Ibid., 301.\n80.  P\u00e9rier, Vie, 69\u201370.\n81.", "start_char_idx": 69098, "end_char_idx": 72338, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "5b6aa1f0-4d62-4ac6-9ca0-88e27a9632ca": {"__data__": {"id_": "5b6aa1f0-4d62-4ac6-9ca0-88e27a9632ca", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5ecb93b8-4bbe-4969-99bb-0a1e6cb864dc", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "1426e462f14f3fcf7f9600688f3df73f42643c0a12b2c70ed97e1f70e9012485", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "2d4bc18e-11c7-4112-9007-c587d8538d96", "node_type": "1", "metadata": {}, "hash": "2a7f4775466b3fb803e61b053041d3f09f8250e0b3289e5633b450f936e02411", "class_name": "RelatedNodeInfo"}}, "text": "80.  P\u00e9rier, Vie, 69\u201370.\n81.  See above, nn. 31\u201332.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nClosing Ranks  \u2022  487\n\nthan family relations when selecting governors and other officials.82 By contrast, Bishr, the \ncaliph\u2019s brother and al-\u1e24ajj\u0101j\u2019s predecessor as governor of Iraq, owed his position to his \nfamily connections.83 He held al-Hudhayl in especially high esteem and had tried hard to \nobstruct al-Muhallab\u2019s progress by, for example, exempting tribal chiefs and members of \nthe elite such as al-Hudhayl from military service.84 This background may explain in part \nwhy al-\u1e24ajj\u0101j, who had previously not always been entirely supportive of al-Muhallab, does \neverything he can to assist the commander after having been appointed governor of Iraq.85 \nPerhaps he sees getting rid of symbols of the previous order that favored elite members \nas part of his mandate. Ibn al-J\u0101r\u016bd and al-Hudhayl, like the other leaders in Ibn al-J\u0101r\u016bd\u2019s \nentourage, represent the old order of the Iraqi ashr\u0101f, whose lack of solidarity with those of \nlesser backgrounds is a recurrent theme in the sources.86 \n\nA disdain for the old order of partisan tribal politics probably underpins al-\u1e24ajj\u0101j\u2019s dislike \nof many of Bishr\u2019s decisions. Already mentioned is the case of Shar\u012bk b. \u02bfAmr, chief of the \nBan\u016b Yashkur, whose argument that Bishr had given him a dispensation exempting him \nfrom military service because of his ill health is dismissed by al-\u1e24ajj\u0101j.87 Another man who \nis brought before al-\u1e24ajj\u0101j charged with leaving the army without permission (\u02bf\u0101\u1e63in) asserts \nthat he in fact \u201cwas never registered in the d\u012bw\u0101n and has never seen an army camp\u201d but \nis instead a weaver. Al-\u1e24ajj\u0101j impatiently refuses to consider his claim and orders him \nto be executed. The swiftness and casualness with which al-\u1e24ajj\u0101j reaches this verdict is \nemphasized by the setting of the event: it happens during breakfast, and al-\u1e24ajj\u0101j\u2019s guests \ndo not even have time to put down their food before their appetites are ruined by the \nexecution.88 The spectacle of al-\u1e24ajj\u0101j\u2019s absolute power being advertised through an act of \ngruesome violence resonated both in its contemporary context and later at the Abbasid \ncourt, where al-Bal\u0101dhur\u012b\u2019s telling of the events would have been read.\n\n82.  Crone, Slaves, 39\u201340.\n83.  There were, of course, plenty of governors from the caliph\u2019s family who were appointed to or remained \n\nin office at this time. See, for example, another brother of \u02bfAbd al-Malik, \u02bfAbd al-\u02bfAz\u012bz b. Marw\u0101n, who was \nappointed governor of Egypt (in office 65\u201386/685\u2013705). Examples from Egypt and Iran are discussed by Simon \nGundelfinger and Peter Verkinderen in \u201cThe Governors of al-Sh\u0101m and F\u0101rs in the Early Islamic Empire: A \nComparative Regional Perspective,\u201d in Transregional and Regional Elites: Connecting the Early Islamic Empire, \ned. H.-L. Hagemann and S. Heidemann, 255\u2013330 (Berlin: de Gruyter, 2020). I would like to thank Hannah-Lena \nHagemann for referring me to this article.\n\n84.  For al-Muhallab\u2019s criticisms of Bishr\u2019s privileging of the elites, see al-Mubarrad, K\u0101mil, 663.\n85.  Hannah-Lena Hagemann has shown that al-Muhallab experienced obstruction from all three governors \n\nunder whom he served in Iraq; Hagemann, Kh\u0101rijites, 219\u201327.\n86.", "start_char_idx": 72310, "end_char_idx": 75550, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "2d4bc18e-11c7-4112-9007-c587d8538d96": {"__data__": {"id_": "2d4bc18e-11c7-4112-9007-c587d8538d96", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "5b6aa1f0-4d62-4ac6-9ca0-88e27a9632ca", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "0a76d4a3573cdbc2bf85197a8c72be2a6cb8340052adf2776f1d14d2add29f74", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "9661b282-2786-4e58-a3a2-1ab5ab096cbe", "node_type": "1", "metadata": {}, "hash": "b1b6fa03b69af07f85aa8397cfcf335208eda37aa635dcf27d8c2dcc58e3adbb", "class_name": "RelatedNodeInfo"}}, "text": "86.  See, for example, Ibn al-J\u0101r\u016bd\u2019s dismissive reaction to the suggestion offered by Ma\u1e63qala b. Karib b. \n\nRaqaba b. Khawta\u02bfa al-\u02bfAbd\u012b, whose status was obviously inferior to his, above, at n. 51. \n87.  The governor might also have been dismayed by the lack of prowess shown by Shar\u012bk b. \u02bfAmr. Compare \n\nhis response to Shar\u012bk with his praise for the old fighter Zuhra b. Hawiyya (d. 77/696), \u201can old man who was \nunable to stand up by himself without a helping hand,\u201d but who nevertheless suggested: \u201cI have lost my strength \nand much of my eye-sight but send me out. I can stay on a saddled riding-camel well enough.\u201d Al-\u1e6cabar\u012b, Ta\u02ber\u012bkh, \n3:942\u201343; translation by Rowson, Marw\u0101nid Restoration.\n\n88.  The story is told in the third person in al-Bal\u0101dhur\u012b, Ans\u0101b, 277, whereas al-Mubarrad quotes it from an \neyewitness in K\u0101mil, 666.\n\n\n\n488  \u2022  Petra M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nAl-\u1e24ajj\u0101j\u2019s decision to offer a general am\u0101n to the regular troops who had joined Ibn \nal-J\u0101r\u016bd seems to be inspired by similar a motive: to favor lower social strata at the expense \nof members of the elite. Al-\u1e24ajj\u0101j punishes the leaders in Ibn al-J\u0101r\u016bd\u2019s army mercilessly but \nallows the common soldiers to return to their garrisons.89 The choice to punish the leaders \nof the revolt publicly but let the much larger group of common soldiers go unscathed serves \na propagandistic goal but also has obvious practical benefits.90 It is striking that the caliph, \nby contrast, as discussed further below, offers am\u0101ns to several of Ibn al-J\u0101r\u016bd\u2019s supporters \namong Iraq\u2019s ashr\u0101f who had been captured and slated for punishment by al-\u1e24ajj\u0101j. \n\nEven before he deals with Ibn al-J\u0101r\u016bd\u2019s lieutenants, al-\u1e24ajj\u0101j\u2019s focus on Iraq\u2019s ashr\u0101f is \nevident. To bring the mutinous K\u016bfan and Ba\u1e63ran troops to heel, he kills two of the cities\u2019 \nprominent inhabitants. These are \u02bfUmar b. \u1e0c\u0101b\u012b al-Tam\u012bm\u012b and Shar\u012bk b. \u02bfAmr, both of whom \nare \u02bfar\u012bfs, tribal leaders, whose reputation and status has hitherto remained unchallenged.91 \nThis decision directly contradicts \u02bfAbd al-Malik\u2019s advice to the governor. In a letter to the \ncaliph about the events surrounding the uprising of Ibn al-J\u0101r\u016bd, al-\u1e24ajj\u0101j writes: \u201cThey \nsaid: \u2018Leave our country [and go] to the one who sent you to us!\u2019\u201d \u02bfAbd al-Malik replies: \u201cIf \nthe people of Iraq express doubts about you, kill the insignificant ones (or those of lower \nstatus), and the important ones will be afraid of you.\u201d92 \n\nThere are other examples of the caliph\u2019s objections to al-\u1e24ajj\u0101j\u2019s methods.", "start_char_idx": 75547, "end_char_idx": 78068, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "9661b282-2786-4e58-a3a2-1ab5ab096cbe": {"__data__": {"id_": "9661b282-2786-4e58-a3a2-1ab5ab096cbe", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "2d4bc18e-11c7-4112-9007-c587d8538d96", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "e6c1eb60153c33e8cd918f96148636706bfa47f28bf96b67ed6a0d1dc8768c01", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "19b27efe-4333-4864-a586-b1a6e773929d", "node_type": "1", "metadata": {}, "hash": "b1c9b7178e242d2c34293ffbe6e9ea76ca546d371c576efd7b4e929a8fad144c", "class_name": "RelatedNodeInfo"}}, "text": "Even before \nal-\u1e24ajj\u0101j\u2019s arrival in Iraq \u02bfAbd al-Malik has had occasion to restrain the governor, whose \nseverity is notorious, and he has apparently regularly received complaints about it from \nthose on its sharp end in Iraq.93 As a consequence, \u02bfAbd al-Malik dispatches \u02bfAbd al-Ra\u1e25m\u0101n \nb. Mas\u02bf\u016bd al-Faz\u0101r\u012b94 to al-\u1e24ajj\u0101j to look into Iraqi accusations (f\u012b ma\u1e93\u0101lihihim) against \nthe governor.95 As mentioned earlier, al-\u1e24ajj\u0101j flagrantly obstructs \u02bfAbd al-Ra\u1e25m\u0101n\u2019s \nwork by killing three of Ibn al-J\u0101r\u016bd\u2019s followers who are about to be released as a result \nof \u02bfAbd al-Ra\u1e25m\u0101n\u2019s intervention. \u02bfAbd al-Ra\u1e25m\u0101n confronts al-\u1e24ajj\u0101j about his brutality \n\n89.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 289.\n90.  As Seth Richardson has shown so well for early Mesopotamian states, practical limitations constrained \n\n(premodern) states in imposing de facto sovereignty over their constituencies. Their simultaneous desire and \ninability to exert absolute domination led them to resort to a rhetoric of threats (of disorder and animosity) and \npersuasion (promises of order and abundance), which we see playing out in the Ibn al-J\u0101r\u016bd rebellion as well. \nSee S. Richardson, \u201cEarly Mesopotamia: The Presumptive State,\u201d Past and Present 215 (2012): 3\u201349, at 4, 36; idem, \n\u201cBefore Things Worked: A \u2018Low-Power\u2019 Model of Early Mesopotamia,\u201d in Ancient States and Infrastructural \nPower: Europe, Asia and America (Empire and After), ed. C. Ando and S. Richardson, 17\u201362 (Philadelphia: \nUniversity of Pennsylvania Press, 2017), at 18\u201320, 43\u201344. I would like to thank Mehdy Shaddel for referring me \nto Richardson\u2019s work and Hannah-Lena Hagemann for pointing out that annihilating an entire army would \ncause all sorts of practical problems. For the role of exemplary violence, see C. Lange and M. Fierro, eds., Public \nViolence in Islamic Societies: Power, Discipline, and the Construction of the Public Sphere, 7th\u201319th Centuries \nCE (Edinburgh: Edinburgh University Press, 2009).\n\n91.  Both claimed to be entitled to an exemption from fighting. Shar\u012bk b. \u02bfAmr\u2019s claim rested on a ruling of \nBishr, seemingly confirming al-Muhallab\u2019s claim that Bishr privileged members of the elite. \n\n92.  Fa-idh\u0101 r\u0101baka min ahl al-\u02bfIr\u0101q rayb fa-qtul adn\u0101hum yur\u02bfab minka aq\u1e63\u0101him; al-Bal\u0101dhur\u012b, Ans\u0101b, 294.\n93.  Dietrich, \u201cAl-\u1e24adjdj\u0101dj.\u201d\n94.  For this individual, see Crone, Slaves, 143.\n95.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 295. \n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nClosing Ranks  \u2022  489\n\nand blatant defiance of the caliph\u2019s orders, following him several steps up the minbar.96 \n\u201cWhat of it?\u201d responds al-\u1e24ajj\u0101j. Even \u02bfAbd al-Ra\u1e25m\u0101n\u2019s critical report to the caliph and \n\u02bfAbd al-Malik\u2019s expression of support for \u02bfAbd al-Ra\u1e25m\u0101n and trust in his judgment fail to \nimpress al-\u1e24ajj\u0101j.97 \n\nAnother remonstration to the caliph, however, ends less well for the governor. Anas b. \nM\u0101lik al-An\u1e63\u0101r\u012b, a follower of Ibn al-J\u0101r\u016bd, is treated especially harshly by al-\u1e24ajj\u0101j.", "start_char_idx": 78069, "end_char_idx": 80968, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "19b27efe-4333-4864-a586-b1a6e773929d": {"__data__": {"id_": "19b27efe-4333-4864-a586-b1a6e773929d", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "9661b282-2786-4e58-a3a2-1ab5ab096cbe", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "0fbc9c786b8f909246c863934ff2cac578effcd2e3884a0f3d6a907eb84335ac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "455e2e00-f293-4ab6-b090-8614f366f97f", "node_type": "1", "metadata": {}, "hash": "b861a103314d5d1111bd62d80fdadc4c4ee713f2cf7907a88ae9ffe61cafa816", "class_name": "RelatedNodeInfo"}}, "text": "Despite \nhis excellent reputation, his long tenure in the service of the prophet Mu\u1e25ammad, his \nmembership of the Ba\u1e63ran nobility, and his possession of an am\u0101n, al-\u1e24ajj\u0101j confiscates \nhis property after Ibn al-J\u0101r\u016bd\u2019s death and insults him gravely, accusing him of disloyalty \nand of repeated alliances with opponents of the Umayyad regime. Anas writes a petition \nto the caliph to complain about his treatment at the hands of the governor. \u02bfAbd al-Malik \ncalls al-\u1e24ajj\u0101j to order in no uncertain terms, accusing him of overstepping his remit and \nexceeding his authority. It is only because he assumes, as he writes, that the scribe who \ncomposed Anas\u2019s petition must have exaggerated the case that he does not immediately \npunish al-\u1e24ajj\u0101j in the most terrible manner. The caliph nevertheless demands that \nal-\u1e24ajj\u0101j restore Anas to his position, return his possessions, and ask Anas personally for his \nforgiveness.98 While reading \u02bfAbd al-Malik\u2019s letter, al-\u1e24ajj\u0101j, who has been expecting to get \naway with dealing with the disobedient Iraqis in his own way, starts to sweat profusely, and \nhis face becomes distorted. As al-\u1e24ajj\u0101j tries to explain what motivated him to treat Anas \nin the way that he did, Anas points out that there is always a higher authority that can be \ninvoked against misbehaving officials: \u201cI am powerless vis-\u00e0-vis you, so I entrust you to God \nand the caliph. For he protected my right, which you did not.\u201d99\n\nThis anecdote displays the very different concepts of good governance that the caliph \nand his governor are drawing upon. For al-\u1e24ajj\u0101j, the ends justify the means, and if his \nutilitarian calculations show no practical advantage to be gained from leniency, he sees \nno reason to refrain from ruthlessness. The caliph\u2019s view, by contrast, is encapsulated in \nthe statement of al-\u1e24ajj\u0101j\u2019s general al-Muhallab b. Ab\u012b \u1e62ufra quoted at the beginning of \nthis article: clemency and the possibility of forgiveness are essential instruments of sound \ngovernment. Mercy to those who have trespassed is granted on the basis of their position \nand past achievements, as in the case of Anas. It can also be attained by the intercession \nof someone close to the ruler, as in the cases of a number of Ibn al-J\u0101r\u016bd\u2019s supporters who \nobtain safe-conducts after their defeat. \u02bfIkrama b. Rib\u02bf\u012b, for example, flees to Syria and \nthen obtains an am\u0101n from the caliph through the intercession of Yaz\u012bd b. Ab\u012b al-Nims \nal-Ghass\u0101n\u012b,100 because \u02bfAbd al-Malik owes the latter a favor. \u02bfIkrama himself subsequently \n\n96.  Wa-lamm\u0101 qadima Ibn Mas\u02bf\u016bd \u02bfal\u0101 al-\u1e24ajj\u0101j \u1e63a\u02bfida al-\u1e24ajj\u0101j al-minbar wa-\u1e63a\u02bfida Ibn Mas\u02bf\u016bd darajatayn \nwa-thal\u0101than thumma q\u0101la al\u0101 man ya\u1e6dlub al-\u1e24ajj\u0101j bi-ma\u1e93lima fa-l-yaqum; ibid., 295.\n\n97.  Ibid., 296. For a similar mission to look into complaints against al-\u1e24ajj\u0101j sent a couple of years earlier by \nthe caliph, who in that case, however, stood by his governor, see Hannah-Lena Hagemann\u2019s contribution to this \nissue (n. 38).\n\n98.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 298\u2013300.\n99.", "start_char_idx": 80969, "end_char_idx": 83976, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "455e2e00-f293-4ab6-b090-8614f366f97f": {"__data__": {"id_": "455e2e00-f293-4ab6-b090-8614f366f97f", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "19b27efe-4333-4864-a586-b1a6e773929d", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "6de48f1383e84376c03c532308f4be81611b46558f665ebae617e2c1c30306bb", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "eb75b328-626b-425d-b3b6-95f06ca40059", "node_type": "1", "metadata": {}, "hash": "11de1fb551870eec073385c684922b0b1501b43f227c621bfc248b894ae12db9", "class_name": "RelatedNodeInfo"}}, "text": "Al-Bal\u0101dhur\u012b, Ans\u0101b, 298\u2013300.\n99.  Wa-lam yakun b\u012b \u02bfalayka quwwa fa-wakaltuka il\u0101 all\u0101h \u02bfazza wa-jalla wa-il\u0101 am\u012br al-mu\u02bemin\u012bn fa-\u1e25afi\u1e93a \n\nmin \u1e25aqq\u012b m\u0101 lam ta\u1e25fa\u1e93hu; ibid., 301.\n100.  For him, see Crone, Slaves, 163.\n\n\n\n490  \u2022  Petra M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nintervenes with the caliph on behalf of al-Gha\u1e0db\u0101n b. al-Qaba\u02bfthar\u0101;101 the caliph grants \nal-Gha\u1e0db\u0101n an am\u0101n, which causes al-\u1e24ajj\u0101j to release him. \u02bfAbd All\u0101h b. Fa\u1e0d\u0101la flees to \nKhur\u0101s\u0101n but is eventually imprisoned by al-\u1e24ajj\u0101j. His wife speaks on his behalf to \u02bfAbd \nal-Malik\u2019s wife, who speaks to her husband, who then asks al-\u1e24ajj\u0101j to release him.102 Anas, \ntoo, is rehabilitated thanks to his petition to \u02bfAbd al-Malik, as described above. \n\nThese accounts serve an obvious rhetorical goal\u2014namely, to present the caliph as a \nsymbol of just rule and the ultimate appeals authority for the inhabitants of the caliphate. \nThey also, however, demonstrate the radically different positions that could coexist in \nthe same political structure. Rather than competitors for power, with al-\u1e24ajj\u0101j cynically \nundermining the caliph\u2019s orders and political aims, al-\u1e24ajj\u0101j and the caliph represent two \ndifferent sources of authority in operation in the Umayyad caliphate, both at the level of \nthe state and its representatives and among its inhabitants. As governor of a notoriously \nrebellious province, al-\u1e24ajj\u0101j upholds a different model and practice of good governance \nthan does the caliph, the symbol of absolute rule for all those in his realm. \n\nInterestingly, some of the men opposing the Umayyad regime were serial rebels, having \nvariously joined the rebellions of \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib (d. 40/661), Mu\u1e63\u02bfab b. al-Zubayr, and \nal-Mukht\u0101r (d. 67/687) before enlisting with Ibn al-J\u0101r\u016bd, and some of them subsequently \ngoing on to join Ibn al-Ash\u02bfath\u2019s (d. 704) uprising. But this does not prevent the caliph \nfrom allowing them to reintegrate into society and even remain at the center of power.103 \nHannah-Lena Hagemann makes the same observation in relation to the supporters of \nMu\u1e6darrif b. al-Mugh\u012bra al-Thaqaf\u012b (d. 77/697) in her contribution to this issue, and Reza \nHuseini, in his article, notes that some of the participants in al-\u1e24\u0101rith b. Surayj\u2019s uprising \nin Khur\u0101s\u0101n (116\u201328/734\u201346) had taken part in other rebellions before his. On the one \nhand, this shows how easily the dissatisfactions of these Iraqi ashr\u0101f and their followers \ncould be ignited by a variety of different sparks. On the other, it demonstrates the caliph\u2019s \nimplementation of the maxim that forgiveness and the possibility of rehabilitation are \nessential tools of sound rulership.104 \n\nBut it is not only because he feared that the absence of the possibility of rehabilitation \nwould drive people away that \u02bfAbd al-Malik exercised forgiveness. The caliph needed the \nsupport of the ashr\u0101f, just as he needed the support and cooperation of the inhabitants of \nthe empire in general. Clemency, even against the will of some lower administrators or in \ndefiance of their actions, was one of the tools the caliph could wield within the fragmented \n\n101.", "start_char_idx": 83943, "end_char_idx": 87062, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "eb75b328-626b-425d-b3b6-95f06ca40059": {"__data__": {"id_": "eb75b328-626b-425d-b3b6-95f06ca40059", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "455e2e00-f293-4ab6-b090-8614f366f97f", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c5e623e9a286afbce01572c786872f700595fb76654b8c7d941a60d96edf223b", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bc27915c-a785-42e9-beea-a947a3e5d70e", "node_type": "1", "metadata": {}, "hash": "5f25fac6a05886565a52325a875febf4e5b77287a2ed3972fbd280460e62ee95", "class_name": "RelatedNodeInfo"}}, "text": "For him, see ibid., 162.\n102.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 290\u201391.\n103.  Al-\u1e24ajj\u0101j accuses Anas of having supported \u02bfAl\u012b, then Mu\u1e63\u02bfab b. al-Zubayr, and finally Ibn al-J\u0101r\u016bd; \n\nal-Bal\u0101dhur\u012b, Ans\u0101b, 298. See also the names of Ibn al-J\u0101r\u016bd\u2019s followers who are subsequently found in Ibn \nal-Ash\u02bfath\u2019s army in ibid., 302\u20133.\n\n104.  See also the integration of another rebel by the caliph \u02bfAbd al-Malik discussed by Suzanne Pinckney \nStetkevych in \u201cUmayyad Panegyric and the Poetics of Islamic Hegemony: Al-Akhtal\u2019s Khaffa al-Qatinu (\u2018Those \nThat Dwelt with You Have Left in Haste\u2019),\u201d Journal of Arabic Literature 28 (1997): 89\u2013122. Marsham and Robinson \nlist a number of rebels, including some who initially refused a safe-conduct, who were offered am\u0101ns at defeat \nin \u201cSafe-Conduct,\u201d 254, 278, 280. By contrast, when the Kharijite H\u0101r\u016bn al-Sh\u0101r\u012b was captured and brought to \nBaghdad in 283/896 it was explicitly \u2018without amnesty\u2019 (min ghayr am\u0101n) (al-Mas\u02bf\u016bd\u012b, Mur\u016bj, 8:168).\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nClosing Ranks  \u2022  491\n\npolitical structure of the early Umayyad empire. He was the final and superior fount of \njustice. Being able to govern through exceptions demonstrated that he stood above the \nrules. Paradoxically, it was the caliph\u2019s position in a web of power-holders, a multinodal \npower structure, rather than at the top of a hierarchical pyramid, that motivated his \nquintessential behavior. Ultimately, he needed the ashr\u0101f to maintain this position, as he \ncompeted with other figures of authority such as his governors and the troops. \n\nIt was thus critical that he provide ways for his subjects to express their disagreement \nwith his policies and with those of his appointees in some fashion. Such diverging viewpoints \ncould be articulated in petitions and complaints. Refusing to follow particular orders fell, to \na certain extent, in the same category. In short, protest against unjust behavior was allowed \nwithin the parameters of political communication and just governance. When al-\u1e24ajj\u0101j asks \nal-Muhallab to kill potential rebels in his army and to report the names of deserters so he can \nput them or their relatives to death, al-Muhallab replies: \u201cI have only obedient men (mu\u1e6d\u012b\u02bf) \nhere . . . so send over to me those persons whom you have called rebels (\u02bfu\u1e63\u0101t), because they \nare but brave horsemen (furs\u0101n ab\u1e6d\u0101l) and I hope that All\u0101h may kill the enemy through \nthem.\u201d105 In other words, al-Muhallab sees those who have expressed disagreement with \nal-\u1e24ajj\u0101j\u2019s policy not as rebels who should be killed but rather as soldiers whose statements \nof dissent are, in his view, appropriate. By doing so, al-Muhallab seeks to accomplish what \nhe recommends to al-\u1e24ajj\u0101j in the letter quoted earlier: continuing to work with people \nafter they have expressed disagreement, even to the point of insubordination, will keep \nthem on board. \n\nAl-\u1e24ajj\u0101j, by contrast, does exactly what al-Muhallab warns against: he sees dissenters \nnot as communicating acceptable disagreement within the state structure but as having left \nthe community, and he cannot and will not forgive them. Thereby, however, he drives them \nto total rejection and rebellion.", "start_char_idx": 87064, "end_char_idx": 90226, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bc27915c-a785-42e9-beea-a947a3e5d70e": {"__data__": {"id_": "bc27915c-a785-42e9-beea-a947a3e5d70e", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "eb75b328-626b-425d-b3b6-95f06ca40059", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c7fe3bca85a7ae4b626604f7db8672d83e2550a3b619192b69e3a1d2c9f91e99", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "cf6a7fda-104c-43da-acd7-fe1a8b7dae02", "node_type": "1", "metadata": {}, "hash": "757821589c3f63fcf208cd4f59394284d8fa643f090ada313cd4297ba6d61095", "class_name": "RelatedNodeInfo"}}, "text": "Thereby, however, he drives them \nto total rejection and rebellion. He is unmoved by appeals from members of his entourage \nto pardon Ibn al-J\u0101r\u016bd\u2019s deputies al-Hudhayl and \u02bfAbd All\u0101h b. \u1e24ak\u012bm.106 Leading followers of \nIbn al-J\u0101r\u016bd are summarily killed, as are those who join the later revolt of Ibn al-Ash\u02bfath. On \nother occasions he even reverses pardons when evidence of past misdemeanors emerges.107 \nEven allowing for later constructions of a forgiving caliph set against a ruthless governor \n(the product of Abbasid historians writing in a more fixed and clearly demarcated imperial \nworld), al-\u1e24ajj\u0101j\u2019s role and function on the ground in the famously rebellious province of \nIraq called for a tighter and more rigorous approach to governance and authority. When \nal-Bal\u0101dhur\u012b writes that al-\u1e24ajj\u0101j was the first to execute rebels, he is precisely noting and \ncriticizing the governor\u2019s lack of leniency in his policies.108\n\n105.  Al-Mubarrad, K\u0101mil, 667.\n106.  Al-Bal\u0101dhur\u012b, Ans\u0101b, 291.\n107.  Such as having participated in \u02bfUthm\u0101n\u2019s killing or having said something critical about his (al-\u1e24ajj\u0101j\u2019s) \n\nbehavior; ibid., 294\u201395, 302.\n108.  For the quotation, see above, n. 2. For the practice of executing rebels, see A. Marsham, \u201cAttitudes to the \n\nUse of Fire in Executions in Late Antiquity and Early Islam: The Burning of Heretics and Rebels in Late Umayyad \nIraq,\u201d in Violence in Islamic Thought: From the Qur\u02be\u0101n to the Mongols, ed. R. Gleave and I. Krist\u00f3-Nagy, 106\u201327 \n(Edinburgh: Edinburgh University Press, 2015); idem, \u201cPublic Execution in the Umayyad Period: Early Islamic \nPunitive Practice and Its Late Antique Context,\u201d Journal of Arabic and Islamic Studies 11 (2011): 101\u201336; S. W. \nAnthony, Crucifixion and Death as Spectacle: Umayyad Crucifixion in Its Late Antique Context (New Haven, CT:", "start_char_idx": 90159, "end_char_idx": 91970, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "cf6a7fda-104c-43da-acd7-fe1a8b7dae02": {"__data__": {"id_": "cf6a7fda-104c-43da-acd7-fe1a8b7dae02", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bc27915c-a785-42e9-beea-a947a3e5d70e", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "b92f9cb8574200d3d521644911de9286c7edf3ca75b92e837e461897cb6feb13", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "1215119f-230a-4643-9795-d933ff7bfad7", "node_type": "1", "metadata": {}, "hash": "7121cfbf74dea17e4ae3b8680bfd880ba963f3c7f7fb72f17947d84d8f1e8332", "class_name": "RelatedNodeInfo"}}, "text": "492  \u2022  Petra M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nConclusion\n\nIbn al-J\u0101r\u016bd\u2019s uprising was not the only expression of grievance in Umayyad Iraq. \nKh\u0101rijites and \u02bfAlids had been calling for autonomy, justice, and equality for decades, and \nthey would continue to do so.109 Most notably, the uprisings under Mu\u1e6darrif (see Hagemann\u2019s \narticle in this issue) and Ibn al-Asha\u02bfth expressed similar dissatisfactions with the governor\u2019s \nrule, even if other demands, too, were mobilized in the course of the events. \n\nSo how to interpret Ibn al-J\u0101r\u016bd\u2019s movement and the way it was documented? The first \npoint to acknowledge is the place that violent protest movements played in the eighth-\ncentury CE political landscape. The Umayyad caliphate was far from able to enforce absolute \nhegemony over its domains and the people and resources within its borders. The uprising \nof Ibn al-J\u0101r\u016bd occurred at a time when the Marw\u0101nid dynasty was trying to tighten its grip. \nThis effort ran into conflict with existing patterns of power and authority, especially those \nof the ashr\u0101f, who staged rebellions all over the caliphate.110 At the same time, the constant \nassertions of autonomy in the form of rebellions and the necessity of suppressing these \nhighlighted the state\u2019s lack of definitive territorial control.111 \n\nThe second point is that this rebellion, like others, was an integral element of the \npolitical landscape. Both in their use of the channels of political communication and their \nappeal to diverse authorities within a multinodal system, revolts operated as a form of \nnegotiation for rights and as a solution to conflicts. Despite having ignored requests to \nreturn to their military camps, the garrisons of K\u016bfa and Ba\u1e63ra eventually complied with \nal-\u1e24ajj\u0101j\u2019s orders. The demand that soldiers enrolled in the d\u012bw\u0101n should follow orders \nto fight was, after all, not entirely unjustified. The real problem arose when the governor \noverruled his predecessor\u2019s decision to increase the soldiers\u2019 stipends. This the soldiers \nexperienced as unjust and unlawful. First, Ibn al-J\u0101r\u016bd and his supporters sought to address \nthe threat of receiving less pay via regular administrative channels. When al-\u1e24ajj\u0101j refused, \ntheir next step was to demand his removal as governor, which they did through the existing \ngovernance structures of the empire, writing to \u02bfAbd al-Malik and asking him to appoint \na substitute governor, as was common procedure in Iraq and other provinces. They did \nnot request that someone of their own constituency be appointed governor, nor did they \nquestion the legitimacy of Umayyad rule. Instead, they clearly intended to remain within \nthe caliphal system in terms of ideology, administrative organization, and government. \nTheir intention was not to fight al-\u1e24ajj\u0101j, let alone kill him; their aim was simply to be ruled \nby a different caliphally appointed governor. Even as Ibn al-J\u0101r\u016bd\u2019s support grew, al-\u1e24ajj\u0101j \nrefused to relent, and Ibn al-J\u0101r\u016bd did not see a need to back down either. A confrontation on \nthe battlefield was thus inevitable. When Ibn al-J\u0101r\u016bd was killed, his supporters disbanded \ntheir movement as easily as they had formed it. Conversely, his death did not mean the \n\nAmerican Oriental Society, 2014).\n109.  Sayed, Die Revolte, 32.\n110.  Alon Dar is currently examining such rebellions in his doctoral thesis research. Already two centuries \n\nearlier, the Iraqis and Egyptians who traveled to Medina to protest Caliph \u02bfUthm\u0101n\u2019s (r. 23\u201335/644\u201356) \ncentralizing policy eventually murdered him.\n\n111.  Richardson, \u201cPresumptive State,\u201d 44; idem, \u201cBefore Things Worked,\u201d 21\u201328.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nClosing Ranks  \u2022  493\n\nend of expressions of discontent with al-\u1e24ajj\u0101j\u2019s rule.", "start_char_idx": 91975, "end_char_idx": 95721, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "1215119f-230a-4643-9795-d933ff7bfad7": {"__data__": {"id_": "1215119f-230a-4643-9795-d933ff7bfad7", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "cf6a7fda-104c-43da-acd7-fe1a8b7dae02", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "32db00ea480185ed7d3836fef7b329413e9304b6fa239d1a98f3a6cdcda3be22", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "bad250fb-3b38-4842-8d7a-45bf69ba504e", "node_type": "1", "metadata": {}, "hash": "1f1b136b2145378d44bcfde650d7bd715ecf67b20879572b60864adfdbcfa812", "class_name": "RelatedNodeInfo"}}, "text": "As al-\u1e24ajj\u0101j continued to attack the \nposition and privileges of the ashr\u0101f in Iraq, general dissatisfaction with the nature of \nUmayyad rule grew.\n\nMeanwhile, the concerns of Ibn al-J\u0101r\u016bd and his men were concrete and limited to the \nprotection of their stipends. They did not consider themselves opponents of the Umayyad \nregime in Iraq, and several of Ibn al-J\u0101r\u016bd\u2019s supporters disliked the idea of standing up \nagainst the appointed authorities, especially once violent conflict seemed unavoidable. \nIt might indeed have been the imminent reality of military confrontation that motivated \nmany of his followers to switch sides to al-\u1e24ajj\u0101j.112 Just as the Iraqi troops appealed to \nsources of authority other than the governor (the caliph, justice, history, precedence), \nal-\u1e24ajj\u0101j fulfilled a role different from that of other sources of power in the caliphate. These \nwere not competing claims to control and command, but rather complementary elements in \na political system in which the ruler did not enjoy absolute hegemony. The objectives of the \ncaliph and his governor coincided in the long-term interests of the caliphate, but their roles \ntherein differed. Al-\u1e24ajj\u0101j was responsible for executing the Marw\u0101nids\u2019 centralizing policy \nin an especially troublesome province. Maintaining order and establishing control on the \nground were his main concerns. The caliph \u02bfAbd al-Malik operated on a very different moral \nand political level, as he claimed (but could not actually wield) absolute, God-approved \nsovereignty. Finally, there is the general al-Muhallab, whose thoughts on good governance \nquoted at the beginning of this article can be explained as much by his position as military \nleader on the battlefield as by any political philosophy. The mercy shown by the general and \nthe caliph but not by the governor was not only a sign of the workings of the multinodal \npower structure of the caliphate; it also reflected their different functions within the \nflexible political structure.\n\nOn the morning of the battle, Ibn al-J\u0101r\u016bd and his most loyal supporters, including \nal-Hudhayl and \u02bfAbd All\u0101h b. \u1e24ak\u012bm, knew that they had no other option than to fight \nal-\u1e24ajj\u0101j, as the road to his forgiveness was now closed.113 With their forces having \ndwindled, as more and more of their followers had switched sides during the night, their \nability to force al-\u1e24ajj\u0101j to back down with the threat of defeat disappeared too. As one \nof Ibn al-J\u0101r\u016bd\u2019s supporters put it: \u201cThe time of good ideas is gone; now all that is left is \npatience.\u201d114 Ibn al-J\u0101r\u016bd was so taken aback by this turn of events that he put his armor on \n\n112.  The role of (tribal) factionalism in their decision is hard to establish. On the one hand, some of those \nchanging sides invoked tribal solidarity. For example, \u02bfAbb\u0101d b. al-\u1e24u\u1e63ayn al-\u1e24aba\u1e6d\u012b might have been driven to \nal-\u1e24ajj\u0101j by an insult concerning his tribal affiliation (al-Bal\u0101dhur\u012b, Ans\u0101b, 287). Qutayba b. Muslim explained \nhis joining al-\u1e24ajj\u0101j\u2019s camp by his tribal background: a Qays\u012b should not fight al-\u1e24ajj\u0101j (ibid., 287). Cf. Dixon, \nUmayyad Caliphate, 146, and Sayed, Die Revolte, 130, who both see factionalism as the main reason for the \nfailure of Ibn al-J\u0101r\u016bd\u2019s movement. On the other hand, the tribal lines between the two parties were not absolute \nand alliances were not fixed, neither in this conflict nor in others.\n\n113.  See also Hagemann\u2019s observation that fear of al-\u1e24ajj\u0101j\u2019s reaction drove protestors to rebel openly as \nnegotiations broke down in her contribution to this issue.", "start_char_idx": 95722, "end_char_idx": 99274, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "bad250fb-3b38-4842-8d7a-45bf69ba504e": {"__data__": {"id_": "bad250fb-3b38-4842-8d7a-45bf69ba504e", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "1215119f-230a-4643-9795-d933ff7bfad7", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "9cc752848c815fb70aba2962a8b8d9866a5927d3336580c4098449aaf26248cd", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "86a61885-758a-4c24-8f7e-d4a02e604ef3", "node_type": "1", "metadata": {}, "hash": "585eb36853f24cfd978b8f1fb3fe49266dcf5ff0bbd87ae443207adbc44944b0", "class_name": "RelatedNodeInfo"}}, "text": "Other examples of negotiations preceding rebellion \nare discussed by A. Elad, \u201cThe Siege of Wasit (132/749): Some Aspects of Abbasid and Alid Relations at the \nBeginning of Abbasid Rule,\u201d in Studies in Islamic History and Civilisation: In Honour of Professor David Ayalon, \ned. M. Sharon, 59\u201390 (Leiden: Brill, 1986).\n\n114.  Wa-qad dhahaba al-ra\u02bey wa-baqiya al-\u1e63abr; al-Bal\u0101dhur\u012b, Ans\u0101b, 288.", "start_char_idx": 99275, "end_char_idx": 99667, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "86a61885-758a-4c24-8f7e-d4a02e604ef3": {"__data__": {"id_": "86a61885-758a-4c24-8f7e-d4a02e604ef3", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "bad250fb-3b38-4842-8d7a-45bf69ba504e", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "fcc836fc22ed89d3125f99a8e43d71ee4c35f54407b3d1d7cd03a8b32090a6ac", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "74b1d841-b131-40b4-836f-5f90449fdca6", "node_type": "1", "metadata": {}, "hash": "c09796fb616ab2a51a2c09bb4469046b3a6607de35d9dc98603f1654520e7cb9", "class_name": "RelatedNodeInfo"}}, "text": "494  \u2022  Petra M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nthe wrong way around.115\nIbn al-J\u0101r\u016bd did not start off as a rebel opponent of the Umayyad regime. Rather, it \n\nwas al-\u1e24ajj\u0101j\u2019s refusal to reconsider his decision to lower the troops\u2019 stipends and to \nacknowledge their perception of unjust treatment that drove Ibn al-J\u0101r\u016bd further and \nfurther along the road to rebellion. Unable to achieve redress for their grievances in any \nother way, Ibn al-J\u0101r\u016bd and his men found themselves on the battlefield facing al-\u1e24ajj\u0101j\u2019s \narmy in open combat. The final step al-\u1e24ajj\u0101j took toward turning Ibn al-J\u0101r\u016bd\u2019s movement \ninto a rebellion was the crucifixion of the bodies of Ibn al-J\u0101r\u016bd, al-Hudhayl, and \u02bfAbd All\u0101h \nb. \u1e24ak\u012bm and the dispatch of the heads of Ibn al-J\u0101r\u016bd\u2019s leading supporters to al-Muhallab \nas a warning to anyone contemplating revolt against the Umayyads.116 In other words, \nal-\u1e24ajj\u0101j was as instrumental in creating Ibn al-J\u0101r\u016bd\u2019s rebellion as Ibn al-J\u0101r\u016bd and his \nfollowers themselves were. Two articles in the present issue\u2014by Hannah-Lena Hagemann \nand Alon Dar\u2014discuss other instances in which conflict resolution between dissenters \nand an Umayyad governor broke down. We cannot yet determine whether the reason that \nconflicts turned into open rebellion in provinces under al-\u1e24ajj\u0101j\u2019s rule more often than they \ndid elsewhere lay in his methods or in the historical conditions in Iraq of the time. In any \ncase, subsequent rebellions, such as that of Ibn al-Ash\u02bfath, started off with the same desire \nto remove the governor, even if the movement later took on a religious-political program. \nAs Reza Huseini shows in his article, rebellions could appeal to people bearing a variety of \ngrudges who were dissatisfied for different reasons, and the movements might, moreover, \ndevelop new causes along the way.\n\nOur sources are inclined to present a clear-cut picture of an absolute ruler forced to keep \na tight lid on acts of protestation. Any opposition group was thus quickly labeled rebellious \nand expressions of disagreement automatically characterized as attempts to overthrow \nthe whole system on ideological or political grounds. What Ibn al-J\u0101r\u016bd\u2019s movement \nand al-\u1e24ajj\u0101j\u2019s and \u02bfAbd al-Malik\u2019s interactions with its adherents show, however, is that \nsuch acts of dissent, in the various guises they took, were in fact an inherent part of the \ncaliphate\u2019s governance.\n\n115.  Fada\u02bf\u0101 Ibn al-J\u0101r\u016bd bi-dir\u02bf fa-labisah\u0101 maql\u016bba fa-ta\u1e6dayyara; ibid.\n116.  For the symbolic function of public execution and punishment, especially crucifixion, see Anthony, \n\nCrucifixion; Marsham, \u201cPublic Execution\u201d; T. Seidensticker, \u201cResponses to Crucifixion in the Islamic World \n(1st\u20137th/7th\u201313th centuries),\u201d in Lange and Fierro, Public Violence, 203\u201316; E. K. Rowson, \u201cReveal or Conceal: \nPublic Humiliation and Banishment as Punishments in Early Islamic Times,\u201d in Lange and Fierro, Public \nViolence, 119\u201329; P. M. Sijpesteijn, \u201cShaving Hair and Beards in Early Islamic Egypt: An Arab Innovation?,\u201d \nAl-Mas\u0101q 25 (2018): 9\u201325. \u02bfAbd All\u0101h b. al-Zubayr also suffered at the hands of al-\u1e24ajj\u0101j after his defeat in Mecca, \neven if crucifixion was expressly supposed to be used not for rebels but solely for highway robbers (Hagemann, \nKh\u0101rijites, 201\u20132, 238).", "start_char_idx": 99671, "end_char_idx": 102943, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "74b1d841-b131-40b4-836f-5f90449fdca6": {"__data__": {"id_": "74b1d841-b131-40b4-836f-5f90449fdca6", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "86a61885-758a-4c24-8f7e-d4a02e604ef3", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "1bf4fac5353c7fe7a9a439d1869094d6a3bef0d03d03286993459252358e21f1", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "ea16264a-c70f-41de-947b-cb71f3889516", "node_type": "1", "metadata": {}, "hash": "2edbba0d22ec8e53bc5bc7fae5909727779629de2a9ae39b705301a42c5adf02", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nClosing Ranks  \u2022  495\n\nBibliography\n\nAbbott, N. \u201cA New Papyrus and a Review of the Administration of \u02bfUbaid All\u0101h b. al-\u1e24ab\u1e25\u0101b.\u201d \nIn Arabic and Islamic Studies in Honor of Hamilton A. 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Cambridge: \nCambridge University Press, 1971.\n\nSijpesteijn, P. M. Shaping a Muslim State: The World of a Mid-Eighth-Century Egyptian \nOfficial. Oxford: Oxford University Press, 2013.", "start_char_idx": 109876, "end_char_idx": 112454, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "f55e6e35-a642-4062-b4a1-c21da95c531e": {"__data__": {"id_": "f55e6e35-a642-4062-b4a1-c21da95c531e", "embedding": null, "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9935", "node_type": "4", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c6aa5c1875943aa744ac84befa84859fb0c05d17d37276e7cbee5c22a1cb3ed5", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "23c33889-6342-4301-a92b-50926fdf045c", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "011903eb2027d4ce8aedfe9d1d1adc2d29988a19bc322465c26df4b9cbbac213", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "c78bddce-6b49-4919-a151-79e1c3cda6cb", "node_type": "1", "metadata": {}, "hash": "ebdf0b511740ac7c9de7bc2fb5a959045cb1268eede616c87bcaa99596c69553", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nClosing Ranks  \u2022  499\n\n\u2014\u2014\u2014. \u201cShaving Hair and Beards in Early Islamic Egypt: An Arab Innovation?\u201d Al-Mas\u0101q 25 \n(2018): 9\u201325.\n\nStreck, M., and L. Lockhart. \u201c\u02bfAskar Mukram.\u201d In Encyclopaedia of Islam, 2nd ed., edited by \nP. Bearman et al., 1:711. Leiden: Brill, 1960.\n\nal-\u1e6cabar\u012b. Ta\u02ber\u012bkh al-rusul wa-l-mul\u016bk. Edited by M. J. de Goeje. 3 vols. Leiden: Brill, 1879\u20131901.\n\nWickham, C. Framing the Early Middle Ages. Oxford: Oxford University Press, 2005.\n\n\u2014\u2014\u2014. \u201cLooking Forward: Peasant Revolts in Europe, 600\u20131200.\u201d In The Routledge History \nHandbook of Medieval Revolt, edited by J. Firnhaber-Baker and D. Schonaers, 155\u201367. \nMilton Park: Routledge, 2017.\n\nWood, P. The Chronicle of Seert: Christian Historical Imagination in Late Antique Iraq. Oxford: \nOxford University Press, 2013.\n\nZetterst\u00e9en, K. V., and C. F. Robinson. \u201cShab\u012bb b. Yaz\u012bd.\u201d In Encyclopaedia of Islam, 2nd ed., \nedited by P. Bearman et al., 9:164\u201365. Leiden: Brill, 1997.", "start_char_idx": 112458, "end_char_idx": 113425, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "c78bddce-6b49-4919-a151-79e1c3cda6cb": {"__data__": {"id_": "c78bddce-6b49-4919-a151-79e1c3cda6cb", "embedding": null, "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9995", "node_type": "4", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "48ae176088e194600ad34c46776c4c74a8737e4c595b305c45249c8a4d2cb993", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "f55e6e35-a642-4062-b4a1-c21da95c531e", "node_type": "1", "metadata": {"identifier": "alusur-9935", "author": "Sijpesteijn, Petra M.", "title": "Closing Ranks: Discipline and Loyalty in the Umayyad Army", "date": "2022-12-01", "file": "alusur-9935.pdf"}, "hash": "c714f02babec968341e0fb964fa37c0d3a1636a18220e22d50422a4b35da7b7e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "764acf16-65e0-438f-85c6-c1edda85f579", "node_type": "1", "metadata": {}, "hash": "85b16907219483b26dd74083ea51b3f6321c2a50553264f4b74140138d67c670", "class_name": "RelatedNodeInfo"}}, "text": "MergedFile\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 435\n\nSpecial Dossier\n\nActs of Rebellion and Revolt  \nin the Early Islamic Caliphate\n\nGuest Editors\nAlon DAr AnD PetrA M. SijPeSteijn\n\nContents:\n\n\u2022 Alon Dar and Petra M. Sijpesteijn, \u201cIntroduction,\u201d 436-444. \n\n\u2022 Hannah-Lena Hagemann, \u201cWas Mu\u1e6darrif b. al-Mugh\u012bra al-\nThaqaf\u012b a Kh\u0101rijite? Rebellion in the Early Marw\u0101nid Period,\u201d \n445-468.\n\n\u2022 Petra M. Sijpesteijn, \u201cClosing Ranks: Discipline and Loyalty in \nthe Umayyad Army,\u201d 469-499. \n\n\u2022 Alon Dar, \u201cGovernors and Provincial Elites in Umayyad Egypt:  \nA Case Study of One \u2018Rebellion\u2019 (709\u201310 CE),\u201d 500-515.\n\n\u2022 Said Reza Huseini, \u201cThe Rebellion of al-\u1e24\u0101rith b. Surayj (116\u2013\n28/734\u201346): The Local Perspective,\u201d 516-553.\n\n\u2022 Ay\u015feg\u00fcl \u015eim\u015fek, \u201cPortrait of a Jurist between Obedience and \nRebellion: The Case of Ab\u016b \u1e24an\u012bfa,\u201d 554-572.\n\n\u2022 Philip Grant, \u201c Entangled Symbols: Silk and the Material Semiosis \nof the Zanj Rebellion (869\u201383),\u201d 573-602.\n\n\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022): 436-444\n\nThis thematic dossier is a product of the ongoing research project \u201cEmbedding conquest: Naturalising Muslim rule in the early Islamic Empire (600\u20131000 CE)\u201d (EmCo), financed by the European Research Council. EmCo examines how interdependent \nrelationships between individuals and groups contributed to the early caliphate\u2019s longevity \nand success. One way to understand how these relationships functioned\u2014including what \nexpectations of rights and responsibilities they produced; how they were established, main-\ntained, broken, and restored; who was involved in making and entitled to make decisions \nabout their character, range, and limits; and who felt ownership over them\u2014is to trace \nwhat happened when such relationships were tested and threatened in moments of crisis. \nRebellions and violent uprisings form an obvious instance of such moments of crisis. This \ndossier arose from a workshop1 that examined social interdependency in the early caliphate \nthrough the lens of rebellions. \n\nActs of Rebellion\n\nThe caliphate experienced many challenges in the first centuries of its existence. Keeping \ntogether a conglomerate of diverse ethnic, linguistic, cultural and religious populations in a \nvariety of geographical and climatological conditions generated a wide variety of tensions. \nThese tensions manifested themselves in a multiplicity of confrontations between state  \n \n \n\n1.  \u201cActs of Rebellions and Revolts in the Early Caliphate,\u201d Leiden, November 7\u20138, 2019; https://emco.\nhcommons.org/events/event/workshop-acts-of-rebellion-in-the-early-islamic-empire/.\n\nIntroduction\n\nAlon DAr AnD PetrA M. SijPeSteijn\n\n(alon.dar@uni-hamburg.de and \n p.m.sijpesteijn@hum.leidenuniv.nl)\n\n\u00a9 2022 Alon Dar and Petra Sijpesteijn. This is an open access article distributed under the terms of the Creative Commons Attribution-NonCommercial-\nNoDerivatives License, which allows users to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes \nonly, and only so long as attribution is given to the original authors and source.\n\nhttps://emco.hcommons.org/events/event/workshop-acts-of-rebellion-in-the-early-islamic-empire/\nhttps://emco.hcommons.org/events/event/workshop-acts-of-rebellion-in-the-early-islamic-empire/\nmailto:alon.dar%40uni-hamburg.de?subject=\nmailto:p.m.sijpesteijn%40hum.leidenuniv.nl?subject=", "start_char_idx": 48, "end_char_idx": 3379, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "764acf16-65e0-438f-85c6-c1edda85f579": {"__data__": {"id_": "764acf16-65e0-438f-85c6-c1edda85f579", "embedding": null, "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9995", "node_type": "4", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "48ae176088e194600ad34c46776c4c74a8737e4c595b305c45249c8a4d2cb993", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "c78bddce-6b49-4919-a151-79e1c3cda6cb", "node_type": "1", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "68fab5502a2b869895da5fcae533f0421326daadd4f6e849ecc8828c65df28c7", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a6c269de-da4c-48c5-96c2-21b239abcb94", "node_type": "1", "metadata": {}, "hash": "f19aff8b6bc1c36967a33f4351a16f91e1b2dd82168534eed775b39718b76506", "class_name": "RelatedNodeInfo"}}, "text": "437  \u2022  Alon DAr AnD PetrA M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIntroduction  \u2022  438\n\nagents and those living under their rule that left their mark in literary texts, documents, \nand material evidence.2 \n\nGenerally, scholars have considered rebellions in the early Islamic world in terms \nof religious and ideological confrontations, juristic debate, and historiographical \npresentation\u2014that is, how rebellions were remembered and told throughout history.3 \nBuilding on this work, the articles in this dossier address the phenomenon of rebellions by \nfocusing on case studies that illuminate their multifaceted nature as intersections of various \ndomains, including law, politics, kinship, economics, material culture, and religion. They \nthus consider rebellions as reflections of social relationships in all their facets and their \noutbreaks as the result of a (perceived) failure of the rights and responsibilities that were \nexpected to flow from such relationships. Such an approach allows us to highlight a variety \nof underlying explanatory factors for rebellions from the social, political, cultural, fiscal, \nand environmental to the religious, juristic, and ethical. Rebellions addressed multiple \nissues at once, regularly bringing together diverse groups and individuals who were joined \nthrough relations of dependency to one another and to the holders of power. In taking \nthis approach, the articles in the dossier draw on methodological insights developed in \nscholarship on rebellions in other parts of the world, where a focus on the agency of rebels \nand their multiple and diverse agendas significantly changes how such movements are \nunderstood.4\n\nThe study of rebellions on the basis of historical sources is, however, complicated. The \nfact that narrative sources are often written post factum and influenced by later agendas \nand conceptions about the past is a well-known predicament. In the case of rebellions the \n\n2.  Coins are the main material source that has been used in the study of rebellions. See L. Treadwell, \n\u201c\u02bfAbd al-Malik\u2019s Coinage Reforms: The Role of the Damascus Mint,\u201d Revue numismatique 165 (2009): 357\u201381; \nT. Bernheimer, \u201cThe Revolt of \u02bfAbdallah b. Mu\u02bfawiya, AH 127\u2013130: A Reconsideration through the Coinage,\u201d \nBulletin of The School of Oriental and African Studies 69 (2006): 381\u201393. Papyri occasionally make mention of \nrebellions, but they have not been used in a systematic way. See G. Levi Della Vida, \u201cA Papyrus Reference to the \nDamietta Raid of 853,\u201d Byzantion 17 (1944): 212\u201322; C. J. Kraemer, Excavations at Nessana: Non-Literary Papyri, \nvol. 3 (Princeton, NJ: Princeton University Press, 1958), 112\u201314. There are ongoing archaeological excavations at \ncenters of rebellion such as al-Mahdiyya in Tunisia, which served the Fatimids, Humayma in Jordan, where the \n\u02bfAbbasid family was holding out (https://www.queensu.ca/classics/archaeology/faculty-directed-field-work/\nhumayma-excavation-project), and Alamut in Iran, which was home to the Nizaris (excavated by the University \nof Tehran).\n\n3.  See, for recent treatments, A. Elad, The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya in 145/762: \u1e6c\u0101lib\u012bs and \nEarly \u02bf Abb\u0101s\u012bs in Conflict (Leiden: Brill, 2015); K. Abou El Fadl, Rebellion and Violence in Islamic Law (Cambridge: \nCambridge University Press, 2001); H. Keaney, Medieval Islamic Historiography: Remembering Rebellion (New \nYork: Routledge, 2013); N. Haider, The Rebel and the Imam in Early Islam: Explorations in Muslim Historiography \n(Cambridge: Cambridge University Press, 2019); P. Lantschner, \u201cInvoking and Constructing Legitimacy: Rebels \nin the Late Medieval European and Islamic Worlds,\u201d in The Routledge History Handbook of Medieval Rebellions, \ned.", "start_char_idx": 3382, "end_char_idx": 7112, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a6c269de-da4c-48c5-96c2-21b239abcb94": {"__data__": {"id_": "a6c269de-da4c-48c5-96c2-21b239abcb94", "embedding": null, "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9995", "node_type": "4", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "48ae176088e194600ad34c46776c4c74a8737e4c595b305c45249c8a4d2cb993", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "764acf16-65e0-438f-85c6-c1edda85f579", "node_type": "1", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "858371f68a1bdb4119855237513caf1338668c8fa8edc729f3b132a24e0bfc96", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "175352c2-68c7-44f1-8840-f5be2ff60959", "node_type": "1", "metadata": {}, "hash": "1b8bf4392cd2efd249381baad50ad49cba3a86718d6cca91db1df07cb8bad1e0", "class_name": "RelatedNodeInfo"}}, "text": "J. Firnhaber-Baker and D. Schonaers, 168\u201388 (Milton Park: Routledge, 2017). For more sociopolitical analyses \nof rebellions, see P. Cobb, White Banners: Contention in \u02bfAbbasid Syria, 750\u2013880 (Albany: State University of \nNew York Press, 2001); Y. Lev, \u201cCoptic Rebellions and the Islamization of Medieval Egypt (8th\u201310th Century): \nMedieval and Modern Perceptions,\u201d Jerusalem Studies in Arabic and Islam 39 (2012): 303\u201344.\n\n4.  J. Firnhaber-Baker, \u201cIntroduction: Medieval Revolt in Context,\u201d in Firnhaber-Baker and Schonaers, \nRoutledge History Handbook, 1\u201315, at 1; J. C. Magalh\u00e3es de Oliveira, \u201cLate Antiquity: The Age of Crowds?\u201d Past \nand Present 249 (2020): 3\u201352.\n\nhttps://www.academia.edu/7118838/The_revolt_of_Abdallah_b_Mu_awiya_AH_127_130_a_reconsideration_through_the_coinage\nhttps://www.queensu.ca/classics/archaeology/faculty-directed-field-work/humayma-excavation-project\nhttps://www.queensu.ca/classics/archaeology/faculty-directed-field-work/humayma-excavation-project", "start_char_idx": 7113, "end_char_idx": 8095, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "175352c2-68c7-44f1-8840-f5be2ff60959": {"__data__": {"id_": "175352c2-68c7-44f1-8840-f5be2ff60959", "embedding": null, "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9995", "node_type": "4", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "48ae176088e194600ad34c46776c4c74a8737e4c595b305c45249c8a4d2cb993", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a6c269de-da4c-48c5-96c2-21b239abcb94", "node_type": "1", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "6dda384fe334114c484d39ac9030e400097be6828683ef0f861a84e2c41fcbd3", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "a9180741-7591-4510-b6d4-6570ef024eae", "node_type": "1", "metadata": {}, "hash": "ece53d2618c4887c9f32ce47b1ca6caffddfa63f18faefca8de97f54232c4ccb", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIntroduction  \u2022  438\n\nsituation is even more problematic. The sources, reflecting the established authorities\u2019 \npoint of view, are quick to label the ruler\u2019s opponents as \u201crebels\u201d and to define expressions \nof dissent as \u201crebellious.\u201d Conversely, violent movements that succeed in toppling the state \nand establishing their own authority are not characterized as rebellions in our sources, \nsince the latter were mostly written under the new regimes. Furthermore, as \u015eim\u015fek shows \nin the case of Ab\u016b \u1e24an\u012bfa, subsequent generations worked out their own attitudes towards \nrebellions through competing representations of how major figures in the early caliphate \napproached the topic.\n\nA further complication is the ambiguous language employed to describe uprisings: the \nsources use multiple words whose meaning is mostly retrievable only from the context. \nInstead of looking for characteristic (Arabic) terms or fixed qualities to present a definition \nof rebellion or a set of standard traits and attributes, we use \u201crebellions\u201d as an umbrella \nterm to denote a set of human actions and behaviors that are manifest in confrontations \nwith the authorities\u2014that is, the state and its representatives\u2014and in which violence (or \nthe threat of it) is imminent.\n\nRebellion and related phenomena (uprisings, revolts, resistance, armed negotiation, \ncontention, confrontation, mutiny, kidnappings, assassinations) challenge existing power \nrelationships. Crucially, this dossier maintains that rebellions need not necessarily be aimed \nat overturning the social and political order. There obviously were such movements, and \nthey have understandably received much attention: the \u02bfAbbasids, Fatimids, Qar\u0101mi\u1e6da and \ndifferent Kharijite movements all sought to upend the status quo. Such rebellions required \nlong and careful preparation and organization. The acts of rebellion that are discussed in \nthese papers, by contrast, show that some rebellions aimed not to destroy but rather to \nrestore relationships, albeit in a way that fit the rebels\u2019 expectations. Such rebellions did \nnot intend to end interactions but rather sought to maintain bonds in order to communicate \ngrievances and thereby negotiate a different relationship.5 The threat and practice of \nviolence were part of this communication, and negotiations could turn into full-fledged \ndisruptive and brutal rebellions.6 Therefore, the contributions to this dossier explore the \ndynamics between individuals, groups, and institutions that underpinned certain rebellions \nand highlight what these can tell us about the social and political structures of the caliphate. \nOur use of the term \u201cacts of rebellion\u201d in the title of this dossier indeed stresses the dynamic \nand diverse nature of opposition movements and expressions of dissent.\n\n5.  C. Wickham, \u201cLooking Forward: Peasant Revolts in Europe, 600\u20131200,\u201d in Firnhaber-Baker and Schonaers, \nRoutledge History Handbook, 155\u201367, at 155\u201356; E. S. Gruen, \u201cWhen Is a Revolt Not a Revolt? A Case for \nContingency,\u201d in Revolt and Resistance in the Ancient Classical World and Near East: In the Crucible of Empire, \ned. J.J. Collins and J.G. Manning, 10\u201337 (Leiden: Brill, 2016).\n\n6.  This is what distinguishes rebellions from other venues to present grievances and demands for or \nexpressions of disappointment with existing conditions supposedly providing social justice such as petitions, \nma\u1e93\u0101lim, q\u0101\u1e0d\u012b and community courts. For such mechanisms, see for example M. Rustow, The Lost Archive. \nTraces of a Caliphate in a Cairo Synagogue (Princeton, NJ: Princeton University Press, 2020) and P. Sijpesteijn, \n\u201cGood Governance in Theory and Practice: Comparing Ab\u016b Y\u016bsuf\u2019s Kit\u0101b al-Kh\u0101r\u0101j with Papyri,\u201d in The Historian \nof Islam at Work: Essays in Honor of Hugh N. Kennedy, ed. M. van Berkel and L. Osti, 183\u2013200 (Leiden: Brill, 2022).", "start_char_idx": 8098, "end_char_idx": 11970, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "a9180741-7591-4510-b6d4-6570ef024eae": {"__data__": {"id_": "a9180741-7591-4510-b6d4-6570ef024eae", "embedding": null, "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9995", "node_type": "4", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "48ae176088e194600ad34c46776c4c74a8737e4c595b305c45249c8a4d2cb993", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "175352c2-68c7-44f1-8840-f5be2ff60959", "node_type": "1", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "4c00903aa0404b8a97b98302f9f6f5596c59f17e1ac017a8b77e26ca63e79d14", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "4615a23a-7aec-4c09-8193-442ab13e8081", "node_type": "1", "metadata": {}, "hash": "cc05fcf64bf6992372f884462959a44fa8c8cba923b2670bd33f145a54138073", "class_name": "RelatedNodeInfo"}}, "text": "439  \u2022  Alon DAr AnD PetrA M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIntroduction  \u2022  440\n\nWhile acknowledging the diverse immediate and long-term causes of individual \nrebellions, the articles bring out two major themes. First, considering rebellions as products \nof the societies in which they arose automatically raises the question what motivated \npeople to join them and how rebel leaders mobilized support for their movements. As \nreflections of society, rebellions could appeal to a variety of interests that, on the one hand, \nserved to create a distance between the rebels and their opponents but, on the other, could \nhelp cement alliances between diverse groups in the rebel camp. The second major theme \nconcerns the ways in which rebellions functioned within existing political, social, and \nmilitary frameworks. Rebels negotiated, set ultimatums, offered safe-conducts, strategized, \nbrokered, and exchanged diplomatic messengers and negotiators, interacting with and \noperating very much like their opponents serving in state offices. The function of rebellions \nto communicate grievances and to reset the conditions for a renegotiation of relationships \nwith the authorities is especially striking in this respect. Conversely, the authorities showed \nan interest in integrating rebels, obviously after appropriate punishment of the rebel \nleaders or key participants in the movement, quickly and fully into the existing system. \nAs such individuals can be encountered in subsequent opposition movements having \njoined rebellions, being rehabilitated and rising in revolt in consecutive cycles. Indeed, \nan important observation is that rebellions often had one or more moments at which \nreconciliation, with due compromise on both sides, was possible. \n\nRebellions and Social Relations\n\nOne central goal of this dossier is to understand why people chose to participate in \nrebellions. Confronting the authorities was risky. Participating in a rebellion could and, as \nseveral cases discussed here attest, did result in imprisonment, material or financial losses, \nexpulsion, and death. As Dar shows, Arab provincial elites in Egypt decided to plan an \nassassination of the Umayyad governor only after extensive consultation. And Ab\u016b \u1e24an\u012bfa, \nfearing the consequences of open support of the \u02bfAlids, preferred to contribute to their \ncause in secret, according to some sources discussed by \u015eim\u015fek. \n\nWhatever the specific intentions of the various groups of rebels, it is clear that they \nwere all motivated in some way or another by the sense that their expectations\u2014based on \ntheir position and their relationships with other groups and individuals in society and the \nrights and responsibilities that flowed from these\u2014had been thwarted. The contributions \nby Dar, Sijpesteijn, and Huseini all show local elites\u2019 interests clashing with those of central \nauthorities within a long-term process of realigning the relationship between central \ncontrol and local governance. That these cases unfolded at either end of the Umayyad \ncaliphate shows how rebellions could be driven by empire-wide political changes. Ab\u016b \n\u1e24an\u012bfa\u2019s alleged support of the \u02bfAlid revolts was motivated by the duty to stand up against \ntyrannical rulers (\u015eim\u015fek). Another value system that that rebels often invoked is religion: \nrebels are often said to have accused government officials of having broken God\u2019s law \n(Hagemann, Huseini). A final potential connector was kinship. The role of familial relations \nand tribal affiliations is central in most of our case studies. Dar demonstrates that the", "start_char_idx": 11975, "end_char_idx": 15566, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "4615a23a-7aec-4c09-8193-442ab13e8081": {"__data__": {"id_": "4615a23a-7aec-4c09-8193-442ab13e8081", "embedding": null, "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9995", "node_type": "4", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "48ae176088e194600ad34c46776c4c74a8737e4c595b305c45249c8a4d2cb993", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "a9180741-7591-4510-b6d4-6570ef024eae", "node_type": "1", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "4f582150c1b0110ff34d82257cd92e030e766addf692ec675680b747acffb4a5", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "d7d9018e-f73b-4761-b4a4-9c1654b71a8d", "node_type": "1", "metadata": {}, "hash": "f4e989eb81bfb7e02ba09604ffe5ce507c2e881e8ef922b36b5ee0fab310b926", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIntroduction  \u2022  440\n\nBan\u016b Fahm took the lead in planning to assassinate the governor of Egypt. In the case of \nthe rebellion of Ibn al-J\u0101r\u016bd in Iraq, which Sijpesteijn discusses, the sources present tribal \nfactionalism as a crucial factor in people\u2019s choosing which side to join in the confrontation. \nHagemann examines \u201ctribal networks of rebellion\u201d in the form of certain tribes and families \nthat joined various Iraqi anti-Umayyad rebellions. \n\nRebel leaders could be very successful in bringing otherwise competing groups together. \nCreating a common enemy was an effective and commonly applied method (Sijpesteijn, \nHuseini, Hagemann). Rebellions could offer an opportunity to gain financial advantages \nand social license. Material benefits and symbols of power were a powerful catalyst to unite \nrebels, especially when existing privileges were taken away (Dar, Sijpesteijn), but also when \nthe lack of material and symbolic expressions of power was especially keenly experienced \n(Grant). \n\nBeyond social conditions and human relations, the natural and built environment \nplayed a role in the course of rebellions. As Huseini shows, al-\u1e24\u0101rith b. Surayj\u2019s rebellion \nbenefited from Khurasan\u2019s unique environmental conditions and its location far away from \nthe caliphal center. Khurasan\u2019s mountains offered safe hiding places where rebels could \nregroup and recharge. In the case of the Ban\u016b Fahm\u2019s revolt, examined by Dar, the urban \nlandscape, in this case the lighthouse in Alexandria, served as a meeting point where the \nrebels could plot in secret and unnoticed by the authorities. In the Zanj rebellion, discussed \nby Grant, the parading atop fortification walls of beautifully dressed and decorated former \nrebels who had defected to the Abbasids played an important role in undermining the \nremaining rebels\u2019 morale. The physical, natural and built, theater where rebellions took \nplace as alluded to in these contributions seems an especially fruitful venue for future \nexploration in rebellion studies.7\n\nGoing against the System? \n\nContrary to common perception, most rebels operated as participants in or stakeholders \nof the caliphate, upholding existing governance structures and rules of law and order. The \nZanj rebels\u2019 main objective was to become fully integrated into the existing value system \nand hierarchical governance structure (Grant). Even violent acts against government agents \nas described by Sijpesteijn and Dar were not attacks on the system, but rather attempts at \nrepairing it. In these cases the rebels did not want to change or replace the system of local \nrulers representing central control, or even the existing mechanisms through which local \nrulers were appointed. Rather, they were interested in replacing one particular cog in the \nmachinery of governance, an\u2014in their eyes\u2014malfunctioning element that was disturbing \nan otherwise acceptable system.\n\n7.  See especially the analysis of the role played by the architecture of the bathhouse or the urban fabric \nin accounts of assassinations in Abbasid Bagdad or conflicts between tribal factions in seventh-century Kufa \nexplored by Taryn Marashi (\u201cPolitical Undercurrents: Justice and Interpersonal Hostilities in the Abbasid \nBathhouse,\u201d in Expectations of Justice in the Islamicate Medieval World, ed. F. Kootstra, B. Kristiansen, and P. \nM. Sijpesteijn [forthcoming]) and Georg Leube (\u201cLocal Elites during Two Fitnas: Al-Ash\u02bfath b. Qays, Mu\u1e25ammad \nb. al-Ash\u02bfath and the Quarter of Kinda in 7th-Century Kufa,\u201d in The Ties that Bind: Mechanisms of Social \nDependency in the Early Islamic Empire, ed. E. Hayes and P. M. Sijpesteijn [forthcoming]) respectively.", "start_char_idx": 15573, "end_char_idx": 19265, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "d7d9018e-f73b-4761-b4a4-9c1654b71a8d": {"__data__": {"id_": "d7d9018e-f73b-4761-b4a4-9c1654b71a8d", "embedding": null, "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9995", "node_type": "4", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "48ae176088e194600ad34c46776c4c74a8737e4c595b305c45249c8a4d2cb993", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "4615a23a-7aec-4c09-8193-442ab13e8081", "node_type": "1", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "5b1970ad344e49a2ae839363957929761ae4889e94f742e2666dbfe87792ec6e", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "3a9c33b4-f6af-4b36-954e-000619d2e4d1", "node_type": "1", "metadata": {}, "hash": "d5a175a5699eeed4610ac83a1216194849f81c5fb41f69d10c807f0936d7dbcb", "class_name": "RelatedNodeInfo"}}, "text": "441  \u2022  Alon DAr AnD PetrA M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIntroduction  \u2022  442\n\nIn other ways, too, rebels participated in the governance structures and rules of state \nupheld by their opponents. They sent negotiators, offered ultimatums, and surrendered \nafter negotiating deals for their supporters, like accomplished diplomats (Sijpesteijn). \nThe rebellious governors in Khurasan discussed by Hagemann and Huseini maintained \nnegotiations during their rebellions through letters exchanged between the rebels and \nthe caliph. In short, rebels were not opposed to communicating via existing and well-\nestablished channels of exchange either before, during, or after military conflict. \nConsequently, rebellions rarely followed a linear pattern of escalation. Instead, both sides \nhad access to potential exit points and actions that could put an end to the conflict. As Grant \nshows, the successful armed uprising of the Zanj was eventually ended not through military \nvictory on the battlefield but rather by the granting of material gifts endowed with heavy \nsymbolism in the form of silk robes. In this model, open and violent rebellion constituted \nnot an end to communication with higher powers but another means of negotiation open \nto individuals and groups with a grievance. Rebellions, then, were an instrument through \nwhich displeasure was conveyed, marking another point on a spectrum of interactions with \nstate functionaries.\n\nLocating rebellions within a continuum of communications between different parties \nin the caliphate puts the punitive consequences of rebellions in a different light as well. In \ngeneral, only the leaders of rebellions were punished by the authorities. The majority of the \npeople who participated in rebellions rarely suffered immediate negative consequences. In \nthe case of the Iraqi rebellion of Ibn al-J\u0101r\u016bd, it was only the leaders who were executed and \ncrucified (Sijpesteijn). In Egypt, the governor Qurra b. Shar\u012bk executed only three out of the \nhundred men who had been plotting his murder (Dar). Important rebels often received safe-\nconducts (sing. am\u0101n) from highly placed government officials or governors or even from \nthe caliph himself (Hagemann, Sijpesteijn). This shows that rebels maintained networks \nin government circles to which they could turn when needed. It also indicates that the \nstate was more interested in keeping these highly placed individuals on board than it was \nin annihilating them. Most interestingly, it is clear that joining a rebellion did not mean \nthe end of one\u2019s political activity. There are numerous cases of rebels joining subsequent \nuprisings. An example is Ibn al-J\u0101r\u016bd, who joined multiple anti-Umayyad movements, \nstarting with \u02bfAl\u012b\u2019s war against Mu\u02bf\u0101wiya, followed by Ibn al-Zubayr\u2019s fight against \u02bfAbd \nal-Malik, and who finally led his own rebellion against the governor al-\u1e24ajj\u0101j (Sijpesteijn). \nThe rebel leader Mu\u1e6darrif b. al-Mugh\u012bra could similarly count on several \u201cprofessional\u201d \nrebels who had obviously received pardons for past acts of insubordination and continued \nto enjoy high positions and status in the empire after their defeats (Hagemann). Al-\u1e24\u0101rith \nlikewise drew into his revolt members of the local elite who had forcibly expressed their \ndissatisfaction with central Umayyad rule on several previous occasions. They had evidently \nbeen rehabilitated after each uprising they had joined, maintaining important positions in \nthe local administrative and government infrastructure. Other groups who joined al-\u1e24\u0101rith\u2019s \nrebellion later protested encroachments on their positions and status via other channels \nand in other movements (Huseini). Ab\u016b \u1e24an\u012bfa\u2019s alleged support of the rebellion of Ibr\u0101h\u012bm \nb. \u02bfAbd All\u0101h in 145/762 did not stop the caliph al-Man\u1e63\u016br from offering the jurist the office", "start_char_idx": 19270, "end_char_idx": 23101, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "3a9c33b4-f6af-4b36-954e-000619d2e4d1": {"__data__": {"id_": "3a9c33b4-f6af-4b36-954e-000619d2e4d1", "embedding": null, "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9995", "node_type": "4", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "48ae176088e194600ad34c46776c4c74a8737e4c595b305c45249c8a4d2cb993", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "d7d9018e-f73b-4761-b4a4-9c1654b71a8d", "node_type": "1", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "3145e9f1afa2b1a70f0b6cc078914b6a6abd2ddbe5cbe2d13dbed0984a90dc22", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "200baf47-66ef-4c71-90d8-01ad9652916c", "node_type": "1", "metadata": {}, "hash": "d8925ca296c837e6d5de6dedf36db76bbbfa3ef7bae3bfa75edd53fd2b8a0ea6", "class_name": "RelatedNodeInfo"}}, "text": "Al-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIntroduction  \u2022  442\n\nof q\u0101\u1e0d\u012b of Kufa immediately after the suppression of the rebellion (\u015eim\u015fek).\nSurveying the acts of rebellion in the case studies presented here makes it clear that their \n\nparticipants were, whether collectively or individually, motivated by diverse dissatisfactions, \nmotives, and programs. Moreover, their objectives could develop or change as the events \nunfolded in response to military confrontations, political incidents, or ideological debates. \nConversely, the reasons behind rebellions could be and often were addressed during the \nconflict, potentially preventing or interrupting the outbreak of violence. Violence or the \nthreat thereof nevertheless forms a defining backdrop to all the instances that are discussed. \n\nThis dossier thus makes two major interventions in scholarship on rebellions. It \nshows, first, that acts of rebellion do not move teleologically toward a certain outcome \nfocused on one particular purpose, but rather are expressions of complex and contingent \nsocial relationships. Second, rebellions are instruments of power that fully participate \nin the political system instead of striving to break down the existing order and channels \nof communication. After this brief overview of some common features of the rebellions \npresented in this issue and some suggestions for evaluating and \u201creading\u201d these uprisings \nanew, it is now time to turn to the case studies themselves.", "start_char_idx": 23106, "end_char_idx": 24567, "text_template": "{metadata_str}\n\n{content}", "metadata_template": "{key}: {value}", "metadata_seperator": "\n", "class_name": "TextNode"}, "__type__": "1"}, "200baf47-66ef-4c71-90d8-01ad9652916c": {"__data__": {"id_": "200baf47-66ef-4c71-90d8-01ad9652916c", "embedding": null, "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "excluded_embed_metadata_keys": [], "excluded_llm_metadata_keys": [], "relationships": {"1": {"node_id": "alusur-9995", "node_type": "4", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "48ae176088e194600ad34c46776c4c74a8737e4c595b305c45249c8a4d2cb993", "class_name": "RelatedNodeInfo"}, "2": {"node_id": "3a9c33b4-f6af-4b36-954e-000619d2e4d1", "node_type": "1", "metadata": {"identifier": "alusur-9995", "author": "Sijpesteijn, Petra M.; Dar, Alon", "title": "Introduction: Acts of Rebellion and Revolt in the Early Islamic Caliphate", "date": "2022-12-01", "file": "alusur-9995.pdf"}, "hash": "4fa8f00165a0b5feba850e30a4c467ac39cf46a633b57ee3c1f9057a5183f5c2", "class_name": "RelatedNodeInfo"}, "3": {"node_id": "78ce8202-1403-4e6c-9982-5f6f067cb978", "node_type": "1", "metadata": {}, "hash": "fef70d4b5569bddbe73054fe0705b20cef1ba8af6bf864538bda987f9ec72764", "class_name": "RelatedNodeInfo"}}, "text": "443  \u2022  Alon DAr AnD PetrA M. SijPeSteijn\n\nAl-\u02bfU\u1e63\u016br al-Wus\u1e6d\u0101 30 (2022)\n\nIntroduction  \u2022  444\n\nBibliography\n\nAbou El Fadl, K. Rebellion and Violence in Islamic Law. Cambridge: Cambridge University \nPress, 2001.\n\nBernheimer, T. \u201cThe Revolt of \u02bf Abdallah b. Mu\u02bfawiya, AH 127\u2013130: A Reconsideration through \nthe Coinage.\u201d Bulletin of The School of Oriental and African Studies 69 (2006): 381\u201393. \n\nCobb, P. White Banners: Contention in \u02bfAbbasid Syria, 750\u2013880. Albany: State University of \nNew York Press, 2001.\n\nElad, A. The Rebellion of Mu\u1e25ammad al-Nafs al-Zakiyya in 145/762: \u1e6c\u0101lib\u012bs and Early \u02bfAbb\u0101s\u012bs \nin Conflict. Leiden: Brill, 2015.\n\nFirnhaber-Baker, J. \u201cIntroduction: Medieval Revolt in Context.\u201d In The Routledge History \nHandbook of Medieval Rebellions, edited by J. Firnhaber-Baker and D. Schonaers, 1\u201315. \nMilton Park: Routledge, 2017.\n\nGruen, E. 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